A General Dharma Glossary from Matthieu Ricard

General Dharma Glossary

A General Dharma Glossary from Matthieu Ricard

To be used for making individual pages, with hyperlinks.

Arhat: in Tibetan Drachompa (dgra bcom pa), means `the one who has defeated the enemy' with the same meaning as above. SU #

Bardo (bar do), "intermediate" or "transition" state, commonly refers to the state and lapse of time occurring between death and the next rebirth. More precisely one can recognize six bardos: the bardo of birth and life (skyed gnas bar do), of meditative concentration (sam gtan bar do), of dream (rmi lam bar do), of the instant of death ('chi kha bar do), of the absolute nature (chos nyid bar do), and of seeking a new existence (srid pa bar do).
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(byang chub sems dpa') are beings who have realized the empty nature of phenomena and the non-existence of individual self. They are free from the klesas, or ordinary emotions. There are ten bodhisattva levels or bhumis. The eleventh bhumi is that of consummate buddhahood, which is realized when both obscurations, that of the klesas and that which veils total wisdom, have been cleared in an irreversible way. In a broader sense a bodhisattva is a being engaged in practicing the mahayana teachings. MH#

Changteu damaru: Made of Sengdeng wood, with monkey skin, and tied with goose's tendons, making 64 tying strings (the number of deities of Demchog's mandala). Would be tied up and losen to make various sounds. TA #

kun 'byung dren pa'i theg pa: the "omnipresent vehicle which leads out", thus called because the teachings of Sravakas, Pratyekabuddhas and Mahayana appears ('byung) and is taught in all (kun)the Buddhafields, and is able to lead (dren) beings out of samsara.

dka' thub rig byed kyi thegpa: The "vehicle of ascetic practices which bring nderstanding." Thus called because it involves hardships and great efforts, as result of which one's awareness and understanding increase.

dbang 'gyur thabs kyi theg pa: The "mastering vehicle of means", thus called because the skillful "means" of the Vajrayana enable the practitioner to "master" the klesas.
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Channels are the subtle veins (rtsa), in which circulate the various energies (rlung) of the body, energies which carry along these veins the white and red essences (thig le). In the deluded state these three are related to the three poisons: attachment, hatred and ignorance; in the wisdom state they are related to the Three Kayas (see note below). DZ TA #

Eight: Classes of Herukas (vocab. of Shiecha Dzö translation) brgyad:sdrub pa bka' brgyad 1) che mchog (bdud rtsi yon tan), the deity of qualities 2) 'jam dpal sku (gzhin rje), the deity of body 3) padma gsung (rta mgrin), the deity of speech 4) yang dag thugs, the deity of mind 5) phur pa 'phrin las, the deity of action 6) ma mo rbod gtong, the deity of inciting and dispatching 7) bla ma rig 'dzin, the Master (when added these become nine) 8) 'jigs rten mchod bstod, the worldly deities of offering and praise. 9) dmdo pa drag sngags, the wordly deities of exorcism. KM MA MT TA #


Eight: extraodinary qualities of a Buddha tshig mdzod chen mo p. 1171
thun min gyi dbang phyug gi yon tan brgyad de bzhin gshegs pa'i thun mong ma yin pa'i dbang phyug brgyad de sku yi dbang phyug dang gsung gi dbang phyug thugs kyi dbang phyug rdzu 'phrul gyi dbang phyug kun 'gro'i dbang phyug gnas kyi dbang phyug ci 'dod kyi dbang phyug phrin las kyi dbang phyug rnams so.

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The three confidences (yid ches gsum), according to H.H. Khyentse Rinpoche's dpal chen 'dus pa rnam bshad:

{dang po bsgrub bya rang la bzhugs pa yid ches/,,gnyis pa sgrub pa bla med rgyud sde kun gyi mthar thug sgrub byed kyi man ngag la yid ches/,,gsum pa bla ma la yid ches/}
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(grub pa brgyad)

gur las/,,mi sman dang ni rkang mgyogs dang/,,/ral gri dang ni sa 'og grub/,,/rib bu grub dang mkha' spyod nyid/,,/mi snang ba dang bcud kyis len/

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Eight: freedoms and ten: favorable conditions conducive to practicing the dharma. (brgyad:dal ba brgyad and bcu:'byor ba bcu) The eight obstacles to practicing the dharma are: 1. To be born in a hell realm 2. To be born among the pretas, or tortured spirits 3. To be born an animal 4. To be born among savages 5. To be born a long-life god 6. To hold totally erroneous views 7. To be born in a dark Kalpa, where no Buddha has appeared in the world 8. To be born with impaired sense faculties

Among the ten favorable conditions, there are five conditions that depend on ourselves (lnga:rang 'byor lnga): 1. To be born as a human being 2. in a place where the dharma flourishes, 3. with complete sense faculties, 4. without the karma of living in a way totally opposite to the dharma, 5. and having faith in what deserves it.

And five that depend upon others (lnga:gzhan 'byor lnga): 1. A buddha should have appeared in the world, 2. and have taught the dharma. 3. The dharma should have remained until our days. 4. We should have entered the dharma, 5. and have been accepted by a spiritual teacher. MH NO SU#
Eight: outer inner classes of gods and rakshas (brgyad:phyi'i gi ba'i lha srin sde brgyad) CN 262 Eight: inner classes of gods and rakshas (brgyad:nang gi ba'i lha srin sde brgyad) CN 257 Eight: secret classes of gods and rakshas (brgyad:gsang ba'i lha srin sde brgyad) CN 285 EN TA #

Eight: qualities of loving kindness, (brgyad:byams pa'i yon tan brgyad):

If you have gentle love (1) Gods and men will rejoice (2) they will protect you (3) You can't be harmed by poison and (4) by weapons (5) You will have a happy mind (6) You will experience manifold happiness (7) You will effortlessly accomplish your aspirations (8) and even if you don't achieve liberation immediately, you will be reborn in the highest realm.

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Eight: consciousnesses (brgyad:rnam shes tshogs brgyad) , 1) The undetermined and amorphous ground consciousness, already obscured by ignorance but undetermined with respect to virtue and non-virtue. 2 to 6) The consciousnesses associated with each of the five sense organs. 7) Mind consciousness, or intellectual cognition of the senses. 8) Intellection which is predominantly tainted by the negative emotions (klesas). The first six do not accumulate karma, while the last two do. SU #
The Eighteen: kind of spiritual treasures (bco brgyad: gter rigs bco brgyad) (according to Tralek Tulku in Commentary on Khanshag Dorje Tholu)
1. gsan gter: secret treasures, which the Tertön will practice secretly for many years before telling anyone of its existence and spreading it to others.
2. zab gter: profound treasures, which contains profound pith instructions.
3. thugs gter: mind treasures, which arises in the Tertön's heart-mind.
4. dgong gter: wisdom-mind treasures, which surge from the Tertön's wisdom-mind, without there being a material support such as a Yellow Parchemin.
5. rdzas gter: material treasures-- blessed objects (phurba, vajra, etc..) or subtances.
6. bla gter: exalted /august treasures, intended to Kings, rulers, or important persons at a specific time for the sake of the country or of some major task.
7. gter phreng: minor treasures, such as longevity pills, small objects, etc..
8. gter smyon : crazy /extemporaneous treasures, which suddenly arise in someone's mind for a specific benefit to beings.
9. rgya gter: Indian treasures, found in India
10. bod gter: Tibetan treasures, found in Tibet.
11. rje gter: lordly treasures, related to King Trisong Detsen.
12. yab gter: father treasures, related to fater-tantras (or to Guru Rinpoche)
13. yum gter: mother treasures, related to mother-tantras (or to Yeshe Tsogyal)
14. ma ning gter ma: neuter treasures, related to the non-dual tantras
15. phyi gter: outer treasures, intended to all disciples in general
16. nang gter: inner treasures, intended to close disciples with pure samaya.
17. bar gter: intermediate treasures, intended to disciples in between the two former ones.
18. nor gter: treasures of wealth, which consist of material treasures.
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Eleven: Stainless Lingpa (bcu gcig:dri med gling pa bcu gcig) Orgyen, Sangye, Rinchen, Ratna, Padma, Karma, Kunkyong, Ledro (las 'phro), Samten..... (see byang gter rig 'dzin dung sgrub) LI MT NY TE #Five: Degenerations (lnga:rnyigs ma lnga) Shortening of lifespan, degeneration of the environment, degeneration of the views of beings, decline of their faculties, and increase of negative emotions.

tshe'i rnyigs ma mar 'grib tshe lo brgya pa dus kyi rnyigs ma rtsos ldan nyon mong pa'i rnyigs ma drag la rgyun ring ba sems can gyi rnyigs ma rgyud dbang po 'dul dka' ba SU #

Five: Dry Skulls (lnga:thod skam lnga) Skulls of bdud, srin po, btsan, rgyal po, and mu stegs ^ KY MT SA TA

Five: Demons (lnga:bdud lnga) The demon of proliferating thoughts, the demon of indifferent laziness, the demon of scattering pleasures, the demon of weapon-like harsh words, and the demon of short tempered irritability. see CN 142 EN #

Five: Guru Kutsap (lnga:sku tshab sde nga) see CN 123 TE #

Five: heart sons, lord, subjects, and consort of Guru Padmasambhava (lnga:thugs sras rje 'bangs lnga) The King Trisong Detsen, Yeshe Tsogyal, Namkhainyingpo, Gyalwa Chog Yang, and Vairotsana HI NY #

Five: aggregates
Form, feeling, perception, mental constructions, and consciousnesses.
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Five: main disturbances to samatha meditation: (1) Laziness, (2) forgetfulness, (3) dullness or wildness, (4) lack of effort and (5) excessive effort. Their nine: anditodes: - Counteract laziness with inspiration, endeavor, faith, and refinement achieved through training.

- Counteracts forgetfulness with sustained presence.

- Dullness and wildness are counteracted by using awareness that knows the condition of your state of mind.

- Counteract lack of effort by urging yourself to apply the right antidote when defects occur in the meditation.

- Counteract excessive effort by ceasing to apply antidotes when they are no longer necessary and letting the mind rest easily in its natural state. ^MH SU#

Five: Major Sacred Places (lnga:gnas chen lnga) Vajra Asana, Five Peaked Mountain, Potala Mountain, Oddiyana, and Shambala. CN 144 EN GE #

Five: Sciences lnga:rigs pa'i gnas lnga NG 63

sgra (or gtan tsig lnga) tshad ma bzo ba gso ba nang gi rig pa

See also NG 63 lnag:rigs pa'i gnas chung lnga NG 65 and CN 159 brgyad:rigs pa'i gnas bco brgyad SU ST #

Five: simile illustrating the five steps of the gradual pacification of mind:

- Meditation which is like a water falling from a cliff: Thoughts continuously following one after the other. They seem to be even more numerous than before, because you havebecome aware of mind's movements. - Like a river rushing through gorges: The mind alternates between periods of rest and activity.

- Like a wide river flowing easily:The mind moves when disturbed by circumstances, and otherwise rests calmly.

- Like an lake with a few ripples on the surface: The mind is slightly agitated on the surface but remains calm and present in the depth.

- Like a still ocean: An unshakable and effortless concentration that does not need to resort to antidotes against thoughts. MH SU #

Five: trainings in aspiration Bodhicitta (lnga:smon sems kyi bslab bya lnga) see CN 153 MH #

Five:-fold Mahamudra (phyag chen lnga ldan) 1- Meditate on Bodhicitta 2- Meditate on the Yidam deity 3- Meditate on the Guru Yoga 4- Meditate on the Mahamudra 5- Seal the practice with the dedication.

Although these five are basic practices for all the Kagyu lineages and other schools, it is the Drigungpas who presented it as a five-fold system of practice. KG #

Four: certainties about karma There are four things to remember regarding the karmic law of cause and result: (1) That karma is certain, (2) that it tends to increase, (3) that you will never experience something of which you have not enacted the cause, (4) that karmic impulse set in motion by your actions is never wasted and never disappear on its own. [GL] SU #

Four: Demons, or Maras (bzhi:bdud bzhi)

phung po (tshang pa ser po) nyon mong (dbang phyug dkar po) lha bu (lha dbang kham ser) 'chi bdag (phyab 'jug nag po) SU #

Four: dharmas of the Kadampas (bzhi:dka' gdams chos bzhi) : Base your life on the dharma, Base your dharma on a humble life, Base your humble life on the thought of death, Base your death on a lonely cave. KA QO #

Four: Great Wheels (bzhi:'khor lo chen po bzhi) To dwell in an place in harmony with oneself. To rely on a holy being. To make prayers of aspiration. To accumulate merit. MH #

Four: Ornaments (bzhi:rgyan bzhi) The elephant Hastina symbolizing strength, who purified jealousy; the deer Sharana symbolizing compassion, who purified anger; the sea makara Patrana who purified desire and *** (chos ma 'dres pa'i chu srin); the Garuda Karuna who purified ignorance and *** (srung ba ma 'dres pa'i bya khyung) CN 72 and 92 EN MI #

Four: rivers of samsara:

Whatever is born will die, Whatever is gathered will be dispersed, Whatever is joined will come apart, Whatever ascends will fall down. QO SU #

Four: Rivers of the Transmission (bzhi:bka'i chu bo bzhi): 1) dkyus bshad gzhung gi chu bo which comprises 'grel ba, ti ka and stong thun 2) snyan brgyud gdams ngag gi chu bo, which comprises gnad yig and dmar khrid 3) byin rlabs dbang gi chu bo, which comprises the ways to bestow the empowerment (bskur thabs) and the introduction to the nature (ngo sprod). 4) phyag bzhes phrin las kyi chu bo, which comprises bstan srung and drag sngags.

(shes bya mdzod E p.510) LI MT #

Four: Vajrayana Masters (bzhi:slob dpon bzhi) dam tshig dbang gi slob dpon man ngag lung gi slob dpon shes rab rgyud kyi slob dpon nyams chag skong ba'i slob dpon

(see byang gter rig 'dzin dung sgrub) MT #

Four: ways of reciting mantras (bzhi:'dzab kyi dgongs pa bzhi) CN 107 rgyal po'i pho nya lta bu zla ba skar phreng lta bu 'gal mi klad skor lta bu bung ba tshang grol lta bu MT #

Great Perfection, (rdzogs pa chen po). The ninth and ultimate vehicle. It refers to the primordial purity of all phenomena and the spontaneous presence of the Buddha's qualities in all beings. It is called "Great Perfection" because all phenomena are included in this primal perfection. There are three main lineages for the Great Perfection: the Khandro Nyingthig (mKha-'gro sNying-thig) which came from Guru Rinpoche; the Vima Nyingthig (Bi-ma sNying-thig), which came through Vimalamitra; and the Vairo Nyingthig (Bai-ro sNying- sNying thig), which came through Vairocana. HI NY #

also explains Eight: conditions that cause one to drift away from the dharma (brgyad:'phral byung rkyen gyi mi khom rnam pa brgyad and Eight: conditions that limit one's natural potential to attain freedom (brgyad:ris chad blo yi mi khom rnam pa brgyad) :

The first ones are: (1) To be greatly disturbed by the five poisonous emotions (2) To be extremely stupid (3) To fall prey to evil influences (4) To be distracted by laziness (5) To lead a wrong way of life (6) To be enslaved or controlled by others (7) To practice only for the sake of protection from dangers (8) To practice a mere semblance of the dharma for the sake of gain and fame.

The second ones are: (1) To be fettered by one's family, wealth and occupations so that one does not have the leisure to practice the dharma. (2) To have a wicked nature that leads to extremely bad conduct, so that even when one meets a spiritual teacher it is very hard for one to turn one's mind to the dharma (3) To have no fear of the suffering of samsara and therefore no feeling of renunciation or no weariness at all of samsara. (4) To lack the jewel of faith and therefore have no inclination whatsoever to meet a spiritual teacher and enter the threshold of the teachings (5) To delight in negative actions and have no compunction about them, thus turning one's back to the dharma (6) To have no more interest in the dharma than a dog for grass and therefore to be unable to develop any positive quality (7) To have spoiled one's vows and mahayana precepts, and therefore to be doomed to the lower realms of existence where there is no leisure to practice the dharma (8) Having entered the extraordinary path of the vajrayana, to have broken one's samaya with one's teacher and vajra brothers and sisters, and thus have no chance of achieving any realization. MH MT#

Impermanence: The meditation on impermanence has three roots, nine considerations, and leads to three definite conclusions: The three roots to consider are:

(1) Death is certain. (2) There is no certainty what will cause it. (3) Anything other than the dharma is totally useless at the moment of death.

The nine considerations are:

For the first root (1) No one in the past ever escaped death. (2) The body is a compounded and bound to disintegrate. (3) Life runs out second by second.

For the second root: (1) Life is incredibly fragile. (2) The body is without any enduring essence. (3) Numerous circumstances can cause death; few circumstances prolong or support life.

For the third root: (1) Relatives and friends will be of no use at the moment of death. (2) Wealth and food will be of no use. (3) My own body will be of no use.

The three definite conclusions are: (1) We should practice the dharma, since it will definitely help us at death. (2) We must practice it right now since we do not know when we will die. (3) We should devote our time exclusively to practicing the dharma since nothing else is of any use. [GL] SU #

(sku): Various aspects, or states of buddhahood. One recognizes two, three, four or five kayas.

Two: Kayas: Dharmakaya, the absolute body, and Rupakaya, the body of form. Three: Kayas: The Dharmakaya, or absolute body, the Sambhogakaya, or body of divine enjoyment, and the Nirmanakaya, or manifested body. These correspond to the mind, speech and body of an enlightened buddha, and are expressed as the five wisdoms. Four: Kayas: the Svabavikakaya, or essential body, is to be added to the three former ones, and represents their inseparability. Five: Kayas: To the Three Kayas one adds the avikaravajrakaya, "Unchanging Vajra Body," and the Abhi SamBodhi Kaya, "Body of Total Enlightenment." TA #

Klesas (Skt.), " and beliefs", (nyon-mongs), includes rather a large variety of obscured states of mind. The 5 principal ones are: desire, aggression, ignorance, pride, and jealousy.

Ignorance includes: (a) basic ignorance (ma-rig-pa), the non-recognition of primordial awareness and of the empty nature of phenomena. (b) a dense mental state (thi-mug), chiefly a lack of discernment regarding what should be accomplished and what should be discarded in order to gain freedom from samsara. (c) doubt (the-tsom), regarding the truth of karma (the law of cause and effect, the existence of past and future lives, etc.) for instance. (d) obscured view (lta-ba nyon-mong can), believing that the aggregates (Skt. skhandas) form an individual self, and that phenomena have a real, inherent, and autonomous existence, for instance. [GL] SU #

Nine: kinds of shastras (dgu:bstan bcos dgu)NG 61CN 294

1) don dang ldan pa'i - 2) don log pa'i - 3) thos pa lhur len pa'i - 4) don med pa'i - 5) rtsos pa lhur len pa'i - 6) sgrub pa lhur len pa'i - 7) ngan g.yo'i - 8) brtse ba dang bral ba'i - 9) sdug bsngal 'byin pa'i - (= ngan song dang ngan 'gro'i sdug bsngal 'bying par byed pa'i -) CN has sdug bsngal spong pa'i..

Out of these six are to be discarded and three are valid (1, 6, and 10) ST #

Nine: moods of dance (dgu:gar gyi nyams dgu) sgeg pa, dpa' ba, mi sdug pa, drag shul, bzhad gad, 'jigs rung, snying rje, rngams pa, zhi ba. CN 289 EN MA KY #

Nine: ways of settling the mind: There are nine ways to place the mind in evenness and acquire stability: - To place the mind on objects of concentration, according to the teachings you have received. - To place it continually through reflection on and keeping the meaning of the teachings in mind. - To place it recurrently by bringing it back swiftly to its object of focus whenever mind starts wandering off in distraction. - To place it closely; when mind becomes stronger, your inspiration to practice increases greatly and you are increasingly drawn towards the practice. - To tame it; when concentration sinks in dullness, revive alert awareness and encourage inspiration by considering the benefits of samadhi. - To calm it: when alertness becomes too forced and concentration is shaken by wildness, considering the flaws of wildness and distraction calms the mind. - To calm it completely by using sustained presence to give up all clinging to meditative states and experiences of bliss, clarity, non-thought, indifferent slackness, etc.. - To remain one-pointed; having eliminated dullness and wildness, remain focused one-pointedly for a complete session of meditation. - To remain in total evenness; becoming familiar with one-pointed concentration, mind rests in a state of evenness which arises spontaneously and effortlessly. MH SU #

Three: The Outer (The), the inner, and the other" (gsum:phyi nang gzhan gsum) The outer is the universe; the inner is the body of beings; the other is the dharmadhatu mandala (chos nyid dbyings kyi 'khyil 'khor) CN 42 MT TA #

Rang snang, three main meanings

1) Manifestation of one's own nature: as when one says that the manifestation which arises from the primordial ground is the manifestation of the absolute nature of the ground itself, or when one says that Samantabhadra recognizes that the arising of phenomena is a manifestation of his own nature and is liberated.

2) Natural manifestation: as when one says that the sambhogakaya Buddhafields are a natural manifestation of Samantabhadra's pristine wisdom.

3) Manifestation appearing to oneself: as when one speaks of the nirmanakaya Buddhafields which appear to the the Buddhas themselves but not to other beings, not even to the Bodhisattvas of the tenth bhumi. (As opposed to gzhan snang, "which appears to others").

Although according to the context one of these meanings can be emphasized and chosen as translation, the three meanings of rang snang are always present. GP MT NY#
rgyal tshab spyi lugs kyi dbang: When the Chakravartin was to designate his successor he would gather his five hundred sons and give the empowering vase to his royal elephant who would go and put it on the head of the prince who has been chosen, who at that very moment became the heir to the throne. It also refers to an essential form of bestowing the four empowerments condensed into one, by giving the blessing with the vase and transferring the totality of the blessing as it emptying completely one vase into another. the corresponding six wisdoms and liberate from suffering the beings of the six realms. MT #

, (bsam yas). The first monastery built in Tibet, by Guru Padmasambhava, where the Buddhist canonical scriptures were translated into Tibetan, and where Guru Rinpoche gave many profound teachings and initiations. HI NY #

Seven: Noble Riches (bdun:'phags pa'i nor bdun) Faith, which is like a river; discipline, which is like a flower; generosity, which is like a jewel; learning, which is like an ocean; samaya, which is like a crystal; sense of shame, which is like not being deceived by one's parents (pa mas mi bslu ba lta bu); and wisdom, which is like a sun. EN SU #

seven:Seven-point posture of Vairocana (bdun:nam snang chos bdun): 1) The legs should be crossed in the Vajrasana posture, the right one over the left. 2) The hands closed into fists, with the thumb pressing the base of the fourth finger, are placed on the thighs at the juncture with the pelvis, and the elbows then locked straight. (Two variations of this are to place the hands palms up, right over left, on the lap, with elbows bent out to the sides, or to place both hands palms down, relaxed, on the knees.) 3) The shoulders should be raised and rolled slightly forward. 4) The spine should be kept straight, "like a pile of golden coins." 5) The chin should be tucked in slightly towards the throat. 6) The tip of the tongue should be curled up to touch the palate. 7) The eyes should be kept unwaveringly focused at a distance of l2 fingers' breadth ahead of the tip of the nose, without blinking. SU#

Seventy five: Glorious Protectors (dpal mgon bdun cu rtsa lnga)
sku yi mgon po sta gzhon/,,gsung gi mgon po bing dmar po/,,thugs kyi mgon po gri gug can/,,yon tan mgon po legs ldan nag/,,phrin las mgon po trag shad/,,lha chen po brgyad/,,klu chen po brgyad/,,drangs srong chen po brgyad/,,
bza' chen po brgyad/,,rgyu skar nyer bdun brgyad/,,phyogs skyong bcu/,,'jigs byed dgu/,,rgyal chen bzhi/
For detailed list of these, see the offering section of the bka' srung ma mgon lcam dral of the klong chen snying thig cycle (Vol. 2 pp...)

%EN MT NY RI TE #

Six: basic miseries in samsara:

(1) Friends and enemies are changeable. (2) We never seem to have enough. (3) We die again and again. (4) We are reborn again and again. (5) We go up and down in samsara again and again. (6) We are essentially alone. SU#

Six: basic suffering in samsara:

(1) Friends and enemies are changeable. (2) We never seem to have enough. (3) We die again and again. (4) We are reborn again and again. (5) We go up and down in samsara again and again. (6) We are essentially alone. [GL] SU#

Six: bones ornaments (drug:rus pa'i rgyan drug) See CN 201 rna rgyan, mgul rgyan, mchod phyir thogs, lag gdub, rkang gdub MT SA #

Six: clairvoyances (drug:mngon shes drug)

rdzul 'phrul gyi mngon par shes pa lha'i rna ba'i mngon par shes pa gzhan gyi sems shes pa sngon gyi gnas rjes su dran pa lha'i mig zag pa zad pa'i mgnon par shes pa SU #

Six: masters (drug:slob spon drug): The spyi'i slob dpon is a prominent master who is everyone's teacher, like His Holiness the Dalai Lama. 'dren pa'i slob dpon is the teacher who takes you across the door of the Dharma. (For instance one who gives you refuge or monastic vows.) dam tshig dbang gi lob dpon is the master from whom you received an abhisheka, and to whom you are thus linked with samayas. nyams chag skong ba'i slob dpon is the one who receives your confession and helps you repair any breach of the Three Vows (sdom gsum). shes rgyud 'grol gyi slob dpon is the one who gives you instructions and explains the scriptures, thus liberating your being. man ngag lung gi slob dpon is the one who transmits you the pith instructions. The six lopons mentioned in the tshig mdzod chen mo and in CN are taken from the chos kyi rnam grangs shes ldan yid kyi dga' ston of the Second Jamyang Shepa, Jigme Konchog Wangpo. This is a different enumeration. See also CN 204 MT #

Six: modes of exposition (drug:'chad pa'i mtshul drug) are: body straight, the eyebrows hightened, gazing with the eyes half closed, mouth open, with the tongue extended in between the conch-white teeth, and speaking with the melodious voice of Brahma. HI #

Six: ways of expounding the inner tantras (drug:'chad pa'i mtha' drug), as mentioned in the rgyud gal po che: (1) According to the conventional meaning /truth (drang don), (2) Ultimate certain meaning /truth (nges don), (3) With a hidden meaning behind intellible words which have an ordinary meaning (dgons pa can), (4) In a explicit way, without hidden meaning (dgons min), (5) In ordinary words of common language (sgra ji bzhin pa), and (6) in symbolic words arranged in sentences which makes no sense without a key for their understanding (sgra ji bzhin ma yin pa) (YNO, p. 24-26) MT TA #
Six: Yogas, meaning of (drug:tshig don chos drug) See CN 197 DZ KG MT NY #

Sur burnt offering (gsur) : and offering of smoke produced by burning barley flour, tsampa, mixed with the "three whites" (milk, butter, and cheese), the "three sweets" (sugar, molasses and honey), and blessed substances. This smoke, accompanied with a meditation upon the Buddha of Compassion, Avalokiteshvara in the form of Kasarpani and the recitation of his mantra, Om mani padme hum, relieves from the unending pangs of hunger and thirst of the hunfrey ghosts, the pretas. MH RI#

Ten: unvirtuous actions: (bcu:mi dge ba bcu) Three by body - to kill, to steal, and to have an improper sexual conduct; four by the speech - to lie, to slander, to chatter uselessly, and to say harsh words; and three by the mind - to wish to harm, to envy, and to hold false views. The ten virtuous actions are to avoid the ten unvirtuous ones and practice their opposite. SU#

Ten: glorious ornaments (dpal gyi chas bcu)
rgya bye chen po lcags kyi chas, bse khrab dbang gi chas, gcan gzan gzig gi chas, sprul pa rdo rje'i chas, gdug pa sbrul kyi chas, dpa' bo stag gi chas, gzi gdangs zhing lpags kyi chas, dmar gsal khrag gi chas, rtsal chen seng ge'i chas, gdug pa dom kyi chas. /CM 331
% KY SA


Three: Divisions of Dzogchen (gsum:rdzogs chen sde gsum)

The Great Perfection (rdzog pa chen po) contains three mains divisions, the Cycle of Mind (sems sde the Cycle of Space /Expanse (klong sde), and the Cycle of Pith Instruction (man gnag sde). The Cycle of Mind was transmitted linearly following two main lineages, that of Nyang Yeshe Jungney (nyang ye shes 'byung gnas) and Aro Yeshe Jungney (A ro ye shes 'byung gnas), to which one often add a third, the lineage of Kham, Eastern Tibet (khams lugs). The Cycle of Mind includes eighteen tantras among which the (kun byed rgyal po) is the root. The root tantra of the Cycle of Space is the (rdo je zam pa) and the root tantra of the Pith Instruction Cycleis the (sgra thal 'gyur). AT NY TA #

Three: levels of wisdom(gsum:ye shes gsum) :

1) Conventional, worldly wisdom: Basically consists of the four traditional sciences, which are healing, logic, languages and crafts. 2) Ultimate, transworldly wisdom: Is the inner science based on the teachings of the sravakas and the pratyekabuddhas, and leads to recognition that physical aggregates are uncleannecessarily involve suffering, are impermanent and devoid of inherent existence. 3) The wisdom of realization: Is based upon the mahayana teachings and leads to the thorough realization of the empty nature of phenomena, which are unoriginated, baseless and rootless. Each of these wisdoms must be practiced gradually through hearing, reflecting, and assimilating them through meditation. MH SU#

Three: planes (gsum:sa gsum) : The realms of celestial beings above the earth, of human beings upon the earth, and of the nagas below the earth. SU#

Three: pure conditions for eating meat;: That one doess not kill an animal for meat, or ask someone to kill it, or take the meat of an animal that has been killed for oneself even though one did not ask for it. SU#

Three: sorts of laziness (gsum:le lo gsum): Indolence, which is to be prone to sleep and idleness. Faint-heartedness, which is to be discouraged before even beginning to strive, thinking, "Someone like me will never reach enlightenment, however much I may try." Laziness of neglecting true priorities, which is to be stuck in non-virtuous ways of acting and be only concerned only with affairs limited to this life. MH#

Three: vows, (gsum:sdom gsum). The pratimoksa vows concern all the lay and monastic precepts of conduct taught by Lord Buddha in the Vinaya. The bodhisattva vows are in essence the wish to generate, cultivate and preserve the vow to dedicate all one's thoughts, words and actions solely to the benefit of others. Relatively, this means the exercise of loving kindness, compassion, and the six paramitas, ultimately leading all beings to complete enlightenment. The samaya vows are the sacramental links created when a disciple attends a spiritual master and receives from him an initiation. Although it is said that there are one hundred thousand samayas in the Mantrayana, they can be condensed into the samayas related to the body, speech and mind of the guru. SU TA #

Trekchö and Thögal, (khregs chod and thod rgal). The practices of cutting through the solidity of clinging and of direct vision, these two relating respectively to primordial purity (ka dag) and spontaneous accomplishment (lhun grup). AT TA #

twelve: deeds performed by fully enlightened Buddhas (mdzad pa bcu gnyis):
1) Descending from Tushita Heaven, ('pho ba).
2) Entering the womb of his mother, (lhums bzhugs).
3) Taking birth, (bltams pa).
4) Becoming skilled in worldly arts and demonstrating physical prowess, (bzo la mkhas par ston pa).
5) Enjoying his retinue of queens, (rol rtse).
6) Renouncing the world, (nges 'byung).
7) Practicing austerities and renouncing them, (dka' spyad drug).
8) Going to the Bodhi Tree, (byang chub shin drung du gshegs pa)
9) Defeating the legions of Mara, (bdud sde bcom).
10) Attaining full enlightenment (byang chub) under the Bodhi Tree.
11) Turning the Wheel of the Dharma, (chos 'khor).
12) Passing into the ultimate peace beyond suffering (parinirvana, myang 'das).
% SU #

Twelve: months (bcu gnyis:zla ba bcu gnyis) mgo (11), rgyal (12), mchu (1), dbo (2), nag pa (3), sa ga (4), snron (5), chu stod (6), gro bzhin (7), khrums (8), tha skar (9), smin drug (10). EN #

The Twelves Qualities of Spiritual Training (spyangs ba'i yon tan bcu gnyis)(1) spyod pa dgon pa pa (2) phyag dar khrod pa (3) bsod snyoms pa (4) stan gcig pa (5) tsog pu pa (6) zas phyis mi len pa (7) chos gos gsum pa (8) phying pa ba (9) gzhi ji bzhin pa (10) dur khrod pa (11) shing drung pa (12) bla gab med pa.
% SU #

Ushnisha (gtsug thor) : one of the major marks of a fully enlightened Buddha is a protuberance which raises at the infinite in space from the top of a Buddha' head, and can be seen only by a bodhisattva who attained the first bhumi. In the Kalachakra Tantra, the usnisa corresponds to the Sky Chakra (gnam-mkha'i 'khorlo), the sixth chakra, which extends upwards without limit and represents the unlimited wisdom of enlightenment. In the thögal practice of the Great Perfection, the usnisa corresponds to the visions of five-color lights and buddhafields which manifest above one's head as the infinite display of sambhogakaya's realization. SU#

Victorious One (rgyal ba): an epithet of the Buddha; someone who has totally conquered the enemies of ignorance and the other emotions. SU #

eight:Water with eight qualities, (brgyad:chu yan lag brgyad ldan). Water which is cool, sweet, light, soft, clear, pure, and which neither upsets the stomach nor irritates the throat.

Eighteen distinctives qualities of Buddhahood (ma 'dres pa bco brgyad):

A) Six concerning conduct (spyod pa):
1. (sku 'khrul pa med pa)
2. (gsung la ca co med pa)
3. (dran pa nyams pa med pa)
4. (thugs la mnyam par ma bzhag pa med pa)
5. (tha dad pa'i 'du shes med pa)
6. (ma brtags pa'i btang snyoms mi bda' ba)

B) Six concerning realization (rtogs pa):
1. ('dun pa)
2. (brtson 'grus)
3. (dran pa)
4. (ting 'dzin)
5. (shes rab)
6. (rnam par grol ba las nyams pa med pa)

C) Three concerning activity (phrin las):
(sku gsung thugs kyi phrin las las ye shes kyi sngon du 'gro zhing rjes su 'brang ba)

D) Three concerning primordial wisdom (ye shes):
('das ma 'ongs da lta ba la ma chags ma thogs pa'o ye shes mnga' ba)

SB #

Wati Sangpo (wa ti bzang po): A most famous sandal wood image of Avalokiteshvara in the form of Kasarpani, which used to frequently speak to the temple keepers and give prophecies. People used to come from all over Central Tibet to have the blessing of this image. This image, about the size of a five year old child, is now preserved by His Holiness the 14th Dalai, at Dharamsala in India. GE HI#

On rang stong and gzhan stong: NS note 169

Adamantine Bridge, tantra 12
Arhat 1
Bardo 1
Bodhisattvas
definition 1
Changteu damaru 1
Channels 1
Creator /Doer of All, tantra 12
Crushing /Overwhelming Sound /?, tantra 12
Eight
Classes of Herukas 1
conditions that cause one to drift away from the dharma 6
conditions that limit one's natural potential to attain freedom 6
consciousnesses 2
freedoms 1
inner classes of gods and rakshas 2
outer inner classes of gods and rakshas 2
qualities of loving kindness 2
secret classes of gods and rakshas 2
Water with eight qualities 14
Eleven
Stainless Lingpa 3
Five
-fold Mahamudra 4
Degenerations 3
Demons 3
Dry Skulls 3
Guru Kutsap 3
heart sons, lord, subjects, and consort of Guru Padmasambhava 3
Kayas 7
main disturbances to samatha meditation 3
Major Sacred Places 3
Sciences 4
simile illustrating the five steps of the gradual pacification of mind 4
trainings in aspiration Bodhicitta 4
Four
certainties about karma 4
Demons, or Maras 5
dharmas of the Kadampas 5
Great Wheels 5
Kayas 7
Ornaments 5
rivers of samsara 5
Rivers of the Transmission 5
Vajrayana Masters 6
ways of reciting mantras 6
Four traditional sciences 12
Great Perfection 6
Gyalwa Longchenpa, Longchen Rabjam 6
Karma
four certainties about -, 4
Kayas, enumeration 7
Man gnag sde 12
Meaning of rang snang 9
Meditation
see five main disturbances to -, 3
see nine antidotes, 3
Meditation on impermanence, 3 roots, 9 considerations, 3 conclusions 7
Mind
see nine ways of settling the -, 8
Nine
anditodes 3
kinds of shastras 8
moods of dance 8
ways of settling the mind 8
Nyang Yeshe Jungney 12
Obscuring emotions, see klesas 8
Pith Instruction Cycle 12
Pratyekabuddhas 12
Samye, monastery 10
Seven
Noble Riches 10
Seven-point posture of Vairocana 10
Six
basic miseries in samsara 10
basic suffering in samsara 10
bones ornaments 10
clairvoyances 10
masters 11
modes of exposition 11
ways of expounding the inner tantras 11
Yogas, meaning of 11
Sky Chakra 14
Sravakas 12
Sur burnt offering 11
Ten
favorable conditions 1
unvirtuous actions 12
Thögal 13, 14
Three
Divisions of Dzogchen 12
Kayas 7
levels of wisdom 12
planes 12
pure conditions for eating meat 12
sorts of laziness 12
The Outer (The), the inner, and the other 9
vows 13
Trekchö 13
Two
Kayas 7
Ushnisha 14
Victorious One 14
Wati Sangpo 14
Wisdom
see three levels of, 12

dgra bcom pa 1
bar do 1
byang chub sems dpa' 1
rtsa 1
brgyad
sdrub pa bka' brgyad 1
brgyad
dal ba brgyad 1
bcu
'byor ba bcu 1
lnga
rang 'byor lnga 2
lnga
gzhan 'byor lnga 2
brgyad
phyi'i gi ba'i lha srin sde brgyad 2
brgyad
nang gi ba'i lha srin sde brgyad 2
brgyad
gsang ba'i lha srin sde brgyad 2
brgyad
byams pa'i yon tan brgyad 2
brgyad
rnam shes tshogs brgyad 2
bcu gcig
dri med gling pa bcu gcig 3
lnga
rnyigs ma lnga 3
lnga
thod skam lnga 3
lnga
bdud lnga 3
lnga
sku tshab sde nga 3
lnga
thugs sras rje 'bangs lnga 3
lnga
gnas chen lnga 3
lnga
rigs pa'i gnas lnga 4
lnag
rigs pa'i gnas chung lnga 4
brgyad
rigs pa'i gnas bco brgyad 4
lnga
smon sems kyi bslab bya lnga 4
phyag chen lnga ldan 4
bzhi
bdud bzhi 5
bzhi
dka' gdams chos bzhi 5
bzhi
'khor lo chen po bzhi 5
bzhi
rgyan bzhi 5
bzhi
bka'i chu bo bzhi 5
bzhi
slob dpon bzhi 6
bzhi
'dzab kyi dgongs pa bzhi 6
rdzogs pa chen po 6
brgyad
'phral byung rkyen gyi mi khom rnam pa brgyad 6
brgyad
ris chad blo yi mi khom rnam pa brgyad 6
sku 7
nyon-mongs 8
ma-rig-pa 8
thi-mug 8
the-tsom 8
lta-ba nyon-mong can 8
dgu
bstan bcos dgu 8
dgu
gar gyi nyams dgu 8
gsum
phyi nang gzhan gsum 9
chos nyid dbyings kyi 'khyil 'khor 9
Rang snang 9
rgyal tshab spyi lugs kyi dbang 9
bsam yas 10
bdun
'phags pa'i nor bdun 10
bdun
nam snang chos bdun 10
drug
rus pa'i rgyan drug 10
drug
mngon shes drug 10
drug
slob spon drug 11
drug
'chad pa'i mtshul drug 11
drug
'chad pa'i mtha' drug 11
drug
tshig don chos drug 11
gsur 11
bcu
mi dge ba bcu 12
gsum
rdzogs chen sde gsum 12
sems sde 12
klong sde 12
nyang ye shes 'byung gnas 12
A ro ye shes 'byung gnas 12
khams lugs 12
kun byed rgyal po 12
rdo je zam pa 12
sgra thal 'gyur 12
gsum
ye shes gsum 12
gsum
sa gsum 12
gsum
le lo gsum 12
gsum
sdom gsum 13
khregs chod 13
thod rgal 13
ka dag 13
lhun grup 13
bcu gnyis
mdzad pa bcu gnyis 13
gtsug thor 14
gnam-mkha'i 'khorlo 14
rgyal ba 14
brgyad
chu yan lag brgyad ldan 14
wa ti bzang po 14