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Kadampa Buddhism

The official site of the New Kadampa Tradition -
International Kadampa Buddhist Union
Founder: Venerable Geshe Kelsang Gyatso

Glossary of Buddhist Terms

© Geshe Kelsang Gyatso and Tharpa Publications

This Master Glossary is provisional. It is not to be used for anything other than translation or private study, and it is not to be reproduced in any form or in any language without permission from Geshe Kelsang Gyatso and Tharpa Publications.

Where any of the terms in the glossary are explained extensively Geshe Kelsang’s other books, this is indicated in the glossary entry.

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Abandonment Any true cessation. An emptiness of a mind that has completely abandoned a delusion or other fault.

Abhidharma Sanskrit word for `Phenomenology’. See Ocean of Nectar.

Absorption A virtuous single-pointed mind of the form or formless realm. They are of two types: close preparations, which are uninterrupted paths, and actual absorptions, which are released paths. See Ocean of Nectar.

Absorption of cessation An uncontaminated wisdom focused single-pointedly on emptiness in dependence upon the actual absorption of peak of samsara. See Ocean of Nectar.

Absorption without discrimination A concentration of the fourth form realm that observes nothingness and that is attained by stopping gross feelings and gross discriminations. See Ocean of Nectar.

Action close retreat See Close retreat.

Action mudra A Highest Yoga Tantra consort who assists in developing great bliss. See Clear Light of Bliss and Tantric Grounds and Paths.

Action Tantra See Four classes of Tantra.

Affirming negative See Negative phenomenon.

Aggregate In general, all functioning things are aggregates because they are an aggregation of their parts. In particular, a person of the desire realm or form realm has five aggregates: the aggregates of form, feeling, discrimination, compositional factors, and consciousness. A being of the formless realm lacks the aggregate of form but has the other four. A person’s form aggregate is his or her body. The remaining four aggregates are aspects of his mind. See also Individual aggregates and Contaminated aggregate. See Heart of Wisdom.

Aggression A deluded mental factor that is an increase of the root delusion anger that wishes to hurt or harm others physically or verbally. See Understanding the Mind.

Akanishta A Pure Land where Bodhisattvas attain enlightenment. See Clear Light of Bliss.

Akshobya The manifestation of the aggregate of consciousness of all Buddhas. He has a blue-coloured body.

Alertness A mental factor which is a type of wisdom that examines our activity of body, speech, and mind and knows whether or not faults are developing. See Understanding the Mind.

All Good One An English name for Samantabhadra, a Bodhisattva renowned for his extensive offerings. See Great Treasury of Merit. “

Amitabha The manifestation of the aggregate of discrimination of all Buddhas. He has a red-coloured body.

Amitayus A Buddha who increases our lifespan, merit, and wisdom. He is the Enjoyment Body aspect of Buddha Amitabha.

Amoghasiddhi The manifestation of the aggregate of compositional factors of all Buddhas. He has a green-coloured body.

Analysis A mental factor that examines an object to gain an understanding of its subtle nature. See Understanding the Mind.

Analytical meditation The mental process of investigating a virtuous object – analyzing its nature, function, characteristics, and other aspects. See Joyful Path of Good Fortune and The New Meditation Handbook.

Anger A deluded mental factor that observes its contaminated object, exaggerates its bad qualities, considers it to be undesirable, and wishes to harm it. See Understanding the Mind and How to Solve Our Human Problems.

Appearing object In general, an object that appears to a mind. In the context of generation stage meditation, the appearing object is the mandala and Deities. See Understanding the Mind.

Arhat Sanskrit term for Foe Destroyer. A practitioner who has abandoned all delusions and their seeds by training on the spiritual paths, and who will never again be reborn in samsara. In this context, the term `Foe’ refers to the delusions.

Arya Sanskrit term for ‘Superior being’. Someone who has a direct, or non-conceptual, realization of emptiness. There are Hinayana Superiors and Mahayana Superiors.

Asanga A great Indian Buddhist Yogi and scholar of the fifth century, author of Compendium of Abhidharma. See Living Meaningfully, Dying Joyfully.

Aspiration A mental factor that focuses on a desired object and takes an interest in it. See Understanding the Mind.

Aspiring bodhichitta A mind that aspires to attain enlightenment for the benefit of all living beings but that does not yet engage in the actual practices of the Bodhisattva’s training. It is like someone intending to go somewhere but not yet setting out on the journey.

Atisha (AD 982-1054) A famous Indian Buddhist scholar and meditation master. He was Abbot of the great Buddhist monastery of Vikramashila at a time when Mahayana Buddhism was flourishing in India. He was later invited to Tibet and his arrival there led to the re-establishment of Buddhism in Tibet. He is the author of the first text on the stages of the path, Lamp for the Path. His tradition later became known as the `Kadampa Tradition’. See Joyful Path of Good Fortune.

Attachment A deluded mental factor that observes a contaminated object, regards it as a cause of happiness, and wishes for it. See Understanding the Mind.

Attainment ‘Siddhi’ in Sanskrit. These are of two types: common attainments and supreme attainments. Common attainments are of four principal types: pacifying attainments (the ability to purify negativity, overcome obstacles, and cure sickness), increasing attainments (the ability to increase Dharma realizations, merit, lifespan, and wealth), controlling attainments (the ability to control one’s own and others’ minds and actions), and wrathful attainments (the ability to use wrathful actions where appropriate to benefit others). Supreme attainments are the special realizations of a Buddha. See Tantric Grounds and Paths.

Attention A mental factor that functions to focus the mind on a particular attribute of an object. See Understanding the Mind.

Avalokiteshvara The embodiment of the compassion of all the Buddhas. Sometimes he appears with one face and four arms, and sometimes with eleven faces and a thousand arms. At the time of Buddha Shakyamuni, he manifested as a Bodhisattva disciple. Called ‘Chenrezig’ in Tibetan. See Living Meaningfully, Dying Joyfully.

Awakened One An epithet for Buddha, referring to anyone who has awakened from the sleep of ignorance and is completely free from dream-like samsaric problems and suffering. The ‘sleep of ignorance’ is the sleep of self-grasping in which living beings always remain and from which they have never awakened.

Awareness All minds are included within the five sense awarenesses and mental awareness. There are five types of sense awareness: eye awareness, ear awareness, nose awareness, tongue awareness, and body awareness. There are two types of mental awareness: conceptual mental awareness and non-conceptual mental awareness. See Understanding the Mind.

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Bardo See Intermediate state.

Basis of emptiness Any phenomenon with respect to which inherent existence is negated in realizing its emptiness. Since all phenomena, including emptiness itself, are empty of inherent existence, all phenomena are bases of emptiness. In the Perfection of Wisdom Sutra in One Hundred Thousand Lines, Buddha explains that all phenomena are included within one hundred and eight categories, from form to omniscient mind, all of which are bases of emptiness. See Heart of Wisdom and Ocean of Nectar.

Basis of imputation All phenomena are imputed upon their parts; therefore, any of the individual parts, or the entire collection of the parts, of any phenomenon is its basis of imputation. A phenomenon is imputed by mind in dependence upon its basis of imputation appearing to that mind. See Heart of Wisdom and Ocean of Nectar.

Beginningless time According to the Buddhist world view, there is no beginning to mind and so no beginning to time. Therefore, all sentient beings have taken countless previous rebirths.

Behar A type of malevolent spirit. See Heart Jewel.

Benzarahi A female Buddha who is the manifestation of the fire element of all Buddhas. She is the consort of Buddha Amitabha.

Bhaga Sanskrit word for the female sex organ.

Blessing ‘Jin gyi lab pa’ in Tibetan. The transformation of our mind from a negative state to a positive state, from an unhappy state to a happy state, or from a state of weakness to a state of strength, through the inspiration of holy beings such as our Spiritual Guide, Buddhas, and Bodhisattvas.

Bodhichitta Sanskrit term for `mind of enlightenment’. `Bodhi’ means `enlightenment’, and `chitta’ means `mind’. There are two types of bodhichitta – conventional bodhichitta and ultimate bodhichitta. Generally speaking, the term `bodhichitta’ refers to conventional bodhichitta, which is a primary mind motivated by great compassion that spontaneously seeks enlightenment to benefit all living beings. There are two types of conventional bodhichitta – aspiring bodhichitta and engaging bodhichitta. Aspiring bodhichitta is a bodhichitta that is a mere wish to attain enlightenment for the benefit of all living beings. Engaging bodhichitta is a bodhichitta held by The Bodhisattva Vow. Ultimate bodhichitta is a wisdom motivated by conventional bodhichitta that directly realizes emptiness, the ultimate nature of phenomena. See also Aspiring bodhichitta and Engaging bodhichitta. See Joyful Path of Good Fortune and Meaningful to Behold.

Bodhisattva A person who has generated spontaneous bodhichitta but who has not yet become a Buddha. From the moment a practitioner generates a non-artificial, or spontaneous, bodhichitta, he or she becomes a Bodhisattva and enters the first Mahayana path, the path of accumulation. An ordinary Bodhisattva is one who has not realized emptiness directly, and a Superior Bodhisattva is one who has attained a direct realization of emptiness. See Joyful Path of Good Fortune and Meaningful to Behold.

Bodhisattva vow See Vow.

Body mandala The transformation into a Deity of any part of the body of a self-generated or in-front-generated Deity. See Essence of Vajrayana, Guide to Dakini Land, and Great Treasury of Merit.

Brahma A worldly god, who resides in the first form realm. See Ocean of Nectar.

Brahmin’s thread The Tibetan term for Brahmin’s thread is ‘tsang pi kupa’, where ‘tsang pa’ means ‘purity’ and ‘kupa’ means ‘thread’. Thus, a Brahmin’s thread is a ritual thread symbolizing non-conceptual omniscient wisdom that is complete purity.

Buddha A being who has completely abandoned all delusions and their imprints. In general, ‘Buddha’ means ‘Awakened One’, someone who has awakened from the sleep of ignorance and sees things as they really are. A Buddha is a person who is completely free from all faults and mental obstructions. Every living being has the potential to become a Buddha. See also Buddha Shakyamuni. See Joyful Path of Good Fortune and Mahamudra Tantra.

Buddhadharma See Dharma.

Buddha family There are five main Buddha families: the families of Vairochana, Ratnasambhava, Amitabha, Amoghasiddhi, and Akshobya. They are the five purified aggregates – the aggregates of form, feeling, discrimination, compositional factors, and consciousness, respectively; and the five exalted wisdoms – the exalted mirror-like wisdom, the exalted wisdom of equality, the exalted wisdom of individual realization, the exalted wisdom of accomplishing activities, and the exalted wisdom of the Dharmadhatu, respectively. See Great Treasury of Merit.

Buddhahood Synonymous with full enlightenment. See Enlightenment.

Buddha Land The pure environment of a Buddha.

Buddha lineage See Buddha seed.

Buddha nature See Buddha seed.

Buddha’s bodies A Buddha has four bodies – the Wisdom Truth Body, the Nature Body, the Enjoyment Body, and the Emanation Body. The first is Buddha’s omniscient mind. The second is the emptiness, or ultimate nature, of his or her mind. The third is his subtle Form Body. The fourth, of which each Buddha manifests a countless number, are gross Form Bodies that are visible to ordinary beings. The Wisdom Truth Body and the Nature Body are both included within the Truth Body, and the Enjoyment Body and the Emanation Body are both included within the Form Body. See Joyful Path of Good Fortune, Tantric Grounds and Paths, and Ocean of Nectar.

Buddha Jewel See Three Jewels.

Buddha seed The root mind of a sentient being, and its ultimate nature. Buddha seed, Buddha nature, and Buddha lineage are synonyms. All sentient beings have Buddha seed and therefore the potential to attain Buddhahood. See Mahamudra Tantra.

Buddha Shakyamuni The Buddha who is the founder of the Buddhist religion. See Introduction to Buddhism. Buddha Shakyamuni is the fourth of one thousand founding Buddhas who are to appear in this world during this Fortunate Aeon. The first three were Krakuchchanda, Kanakamuni, and Kashyapa. The fifth Buddha will be Maitreya. See Introduction to Buddhism.

Buddhas, one thousand According to common appearance, one thousand Buddhas will appear in this world. Buddha Shakyamuni was the fourth and Buddha Maitreya will be the fifth.

Buddhist Anyone who from the depths of his or her heart goes for refuge to the Three Jewels – Buddha Jewel, Dharma Jewel, and Sangha Jewel. See Introduction to Buddhism.

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Central channel The principal channel at the very centre of the body, along which the channel wheels, or chakras, are located. See Clear Light of Bliss.

Chakra See Channel wheel.

Chakravatin king An extremely fortunate being who has accumulated a vast amount of merit and as a result has taken rebirth as a king with dominion over all four continents as described in Buddhist cosmology, or, at the very least, over one of the four continents. At present there are no Chakravatin kings in our world, and there is no one who has complete dominion over our continent, Jambudipa. See Great Treasury of Merit.

Chandrakirti (circa 7th century AD) A great Indian Buddhist scholar and meditation master who composed, among many other books, the well-known Guide to the Middle Way, in which he clearly elucidates the view of the Madhyamika-Prasangika school according to Buddha’s teachings given in the Perfection of Wisdom Sutras. See Ocean of Nectar.

Changing suffering For samsaric beings, every experience of happiness or pleasure that arises from samsara’s enjoyments is changing suffering, because these experiences are contaminated and have the nature of suffering. See Joyful Path of Good Fortune.

Channels Subtle inner passageways of the body through which flow subtle drops moved by inner winds. See Clear Light of Bliss.

Channel wheel ‘Chakra’ in Sanskrit. A focal centre where secondary channels branch out from the central channel. Meditating on these points can cause the inner winds to enter the central channel. See Clear Light of Bliss and Tantric Grounds and Paths.

Charavaka A non-Buddhist school current in Buddha’s day, which denied inferential cognizers, rebirth, the laws of karma, and so forth, and which encouraged a hedonistic attitude to life. See Ocean of Nectar and Understanding the Mind.

Chekhawa, Geshe (1102-1176) A great Kadampa Bodhisattva who composed the text Training the Mind in Seven Points, a commentary to Bodhisattva Langri Tangpa’s Eight Verses of Training the Mind. He spread the study and practice of training the mind throughout Tibet. See Universal Compassion.

Chenrezig See Avalokiteshvara.

Chittamatra The lower of the two schools of Mahayana tenets. `Chittamatra’ means `mind only’. They are so-called because they assert that all phenomena are merely the nature of mind. A Chittamatrin is a proponent of Chittamatra tenets. See Meaningful to Behold and Ocean of Nectar.

Clairvoyance ‘Ngön she’ in Tibetan, literally meaning ‘heightened awareness’. Abilities that arise from special concentration. There are five principal types of clairvoyance: the clairvoyance of divine eye (the ability to see subtle and distant forms), the clairvoyance of divine ear (the ability to hear subtle and distant sounds), the clairvoyance of miracle powers (the ability to emanate various forms by mind), the clairvoyance of knowing previous lives, and the clairvoyance of knowing others’ minds. Some beings, such as bardo beings and some human beings and spirits, have contaminated clairvoyance that is developed due to karma, but these are not actual clairvoyance.

Clear appearance Generally, a clear perception of the object of meditation. More specifically, a Secret Mantra practice whereby the practitioner, having generated himself or herself as a Deity and the environment as the Deity’s mandala, tries to attain clear appearance of the whole object to his or her concentration. It is the antidote to ordinary appearance. See Guide to Dakini Land.

Clear light A manifest very subtle mind that perceives an appearance like clear, empty space. See Clear Light of Bliss, Mahamudra Tantra, and Tantric Grounds and Paths.

Close placement of mindfulness A path of concentration that depends upon mindfulness and wisdom. There are four types: close placement of mindfulness of body, close placement of mindfulness of feelings, close placement of mindfulness of mind, and close placement of mindfulness of phenomena. See Ocean of Nectar.

Close retreat A retreat during which we strive to draw close to a particular Deity. This can be understood in two ways: drawing close in the sense of developing a special relationship with a friend, and drawing close in the sense of becoming more and more like the Deity. An action close retreat is a close retreat in which we collect a certain number of mantras and conclude with a fire puja. See Heart Jewel, Guide to Dakini Land, Essence of Vajrayana, and Tantric Grounds and Paths.

Collection of merit A virtuous action motivated by bodhichitta that is a main cause of attaining the Form Body of a Buddha. Examples are: making offerings and prostrations to holy beings with bodhichitta motivation, and the practice of the perfections of giving, moral discipline, and patience.

Collection of wisdom A virtuous mental action motivated by bodhichitta that is a main cause of attaining the Truth Body of a Buddha. Examples are: listening to, contemplating, and meditating on emptiness with bodhichitta motivation.

Collective karma The karma we create when we act in association with others. Those who create karma together also experience its effects together.

Commitment being A visualized Buddha or ourself visualized as a Buddha. A commitment being is so called because in general it is the commitment of all Buddhists to visualize or remember Buddha, and in particular it is a commitment of those who have received an empowerment into Highest Yoga Tantra to generate themselves as a Deity.

Commitments Promises and pledges taken when engaging in certain spiritual practices.

Common attainments See Attainment.

Compassion A virtuous mind that wishes others to be free from suffering. See also Great compassion. See Eight Steps to Happiness and Universal Compassion.

Completion stage Highest Yoga Tantra realizations developed in dependence upon the winds entering, abiding, and dissolving within the central channel through the force of meditation. See Clear Light of Bliss, Tantric Grounds and Paths, Guide to Dakini Land, and Essence of Vajrayana.

Compositional equanimity A mental factor that functions to keep the primary mind free from mental sinking and mental excitement. See Understanding the Mind.

Compositional factors The aggregate of compositional factors comprises all mental factors except feeling and discrimination, as well as non-associated compounded phenomena. See Heart of Wisdom.

Concealment A deluded mental factor that, motivated by attachment to wealth or reputation, wishes to conceal our faults from others. See Understanding the Mind.

Conceived object The apprehended object of a conceptual mind. It need not be an existent object. For example, the conceived object of the view of the transitory collection is an inherently existent I, but this does not exist. See Understanding the Mind.

Concentration A mental factor that makes its primary mind remain on its object single-pointedly. Generally, the terms ‘mental stabilization’ and ‘concentration’ are interchangeable. More specifically, the term ‘concentration’ is used to refer to the nature of concentration, which is single-pointedness, and the term ‘mental stabilization’ is used to refer to the function of concentration, which is stability. See Joyful Path of Good Fortune, Understanding the Mind, and Meaningful to Behold.

Concentration being A symbol of Buddha’s Truth Body, usually visualized as a seed-letter at the heart of a commitment being or a wisdom being. It is so called because it is generated through concentration.

Conceptual mind A thought that apprehends its object through a generic, or mental, image. See Understanding the Mind.

Conclusive reason Any reason that is qualified by the three modes. See Understanding the Mind.

Confession Purification of negative karma by means of the four opponent powers – the power of reliance, the power of regret, the power of the opponent force, and the power of promise. See The Bodhisattva Vow.

Conqueror A Buddha is called a ‘Conqueror’ because he or she has conquered all four types of mara. See also Mara.

Conscientiousness A mental factor that, in dependence upon effort, cherishes what is virtuous and guards the mind from delusion and non-virtue. See Meaningful to Behold and Understanding the Mind.

Consciousness The six consciousnesses, or primary minds, are the eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mental consciousness. See Understanding the Mind.

Consideration for others A mental factor that functions to avoid inappropriate actions for reasons that concern others. See Understanding the Mind.

Contact A mental factor that functions to perceive its object as pleasant, unpleasant, or neutral. See Understanding the Mind.

Contaminated aggregate Any of the aggregates of form, feeling, discrimination, compositional factors, and consciousness of a samsaric being. See also Aggregate. See Heart of Wisdom.

Contaminated phenomenon Any phenomenon that gives rise to delusions or that causes them to increase. Examples are the environments, beings, and enjoyments of samsara. See Joyful Path of Good Fortune.

Contentment Being satisfied with one’s inner and outer conditions, motivated by a virtuous intention.

Conventional bodhichitta See Bodhichitta.

Conventional nature See Ultimate nature.

Conventional truth Any phenomenon other than emptiness. Conventional truths are true with respect to the minds of ordinary beings, but in reality they are false. See Heart of Wisdom, Meaningful to Behold, and Ocean of Nectar.

Correct belief A non-valid cognizer that realizes its conceived object. See Understanding the Mind.

Creative yoga See Generation stage.

Cyclic existence See Samsara.

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Dakini Land The Pure Land of Heruka and Vajrayogini. In Sanskrit it is called `Keajra’ and in Tibetan `Dagpa Khachö’. See Guide to Dakini Land.

Dalai Lama This title, meaning `Ocean Lama’, was given by the Mongolian ruler Altan Khan to Sonam Gyatso (AD 1543-1588). Although he was the first to be so called, he became known as the third Dalai Lama, his two previous incarnations acquiring posthumously the titles of first and second Dalai Lama. See Heart Jewel.

Damaru A small hand-drum used in Tantric rituals. Playing the damaru symbolizes the gathering of the outer Dakinis into our body, and the manifestation of the inner Dakini (the mind of clear light) within our mind through the blazing of inner fire. It is also used as a music offering to the Buddhas.

Death The permanent separation of body and mind. See Joyful Path of Good Fortune and Clear Light of Bliss.

Dedication Dedication is by nature a virtuous mental factor; it is the virtuous intention that functions both to prevent accumulated virtue from degenerating and to cause its increase. If we dedicate our virtuous actions of body, speech, and mind to our own and others’ enlightenment, we prevent the merit of these actions from being destroyed or depleted and ensure that we experience their good results. See Joyful Path of Good Fortune.

Degenerate times A period when spiritual activity degenerates.

Deity ‘Yidam’ in Sanskrit. A Tantric enlightened being.

Deity body Divine body. When a practitioner attains an illusory body, he or she attains an actual divine body, or Deity body, but not a Deity’s body. A Deity’s body is necessarily a body of a Tantric enlightened being. See also Divine body. See Tantric Grounds and Paths.

Deluded doubt A two-pointedness of mind that interferes with the attainment of liberation or enlightenment. See Understanding the Mind.

Deluded view A view that functions to obstruct the attainment of liberation. See Understanding the Mind.

Delusion A mental factor that arises from inappropriate attention and functions to make the mind unpeaceful and uncontrolled. There are three main delusions: ignorance, desirous attachment, and anger. From these arise all the other delusions, such as jealousy, pride, and deluded doubt. See also Innate delusions and Intellectually-formed delusions. See Understanding the Mind.

Delusion-obstructions See Obstructions to liberation.

Demi-god A being of the demi-god realm, the second highest of the six realms of samsara. Demi-gods are similar to gods but their bodies, possessions, and environments are inferior. See Joyful Path of Good Fortune.

Demon ‘Mara’ in Sanskrit. Anything that obstructs the attainment of liberation or enlightenment. There are four principal types of demon: the demon of the delusions, the demon of contaminated aggregates, the demon of uncontrolled death, and the Devaputra demons. Of these, only the last are actual sentient beings. The principal Devaputra demon is wrathful Ishvara, the highest of the desire realm gods, who inhabits Land of Controlling Emanations. Buddha is called a `Conqueror’ because he or she has conquered all four types of demon. See Heart of Wisdom.

Denial A deluded mental factor that does not wish to purify non-virtuous actions that we have committed or downfalls that we have incurred. See Understanding the Mind.

Dependent arising See Dependent-related phenomenon.

Dependent-related ignorance The first of the twelve dependent-related links. Although all ignorance is dependent related, not all ignorance is the dependent-related ignorance of the twelve links. A mind of self-grasping that does not motivate a person to create a compositional action is ignorance and is dependent related, but it is not dependent-related ignorance. See Joyful Path of Good Fortune.

Dependent-related links Dependent-related ignorance, compositional actions, consciousness, name and form, six sources, contact, feeling, craving, grasping, existence, birth, and ageing and death. These twelve links are causes and effects that keep ordinary beings bound within samsara. See Joyful Path of Good Fortune and Heart of Wisdom.

Dependent-related phenomenon Any phenomenon that exists in dependence upon other phenomena. All phenomena are dependent related because all phenomena depend upon their parts. Sometimes `dependent related’ (Tib. ten drel) is distinguished from `dependent arising’ (Tib. ten jung), with the latter meaning arising in dependence upon causes and conditions. However, the two terms are often used interchangeably. See Heart of Wisdom, Joyful Path of Good Fortune, and Ocean of Nectar.

Desire realm The environment of hell beings, hungry spirits, animals, human beings, demi-gods, and the gods who enjoy the five objects of desire.

Desirous attachment See Attachment.

Devaputra See Mara/demon.

Dharma Buddha’s teachings and the inner realizations that are attained in dependence upon practising them. ‘Dharma’ means ‘protection’. By practising Buddha’s teachings, we protect ourself from suffering and problems.

Dharmadhatu The ultimate truth of phenomena.

Dharma Jewel See Three Jewels.

Dharmakaya Sanskrit term for the Truth Body of a Buddha.

Dharmakirti (circa 6th to 7th century AD) A great Indian Buddhist Yogi and scholar who composed Commentary to Valid Cognition, a commentary to Compendium of Valid Cognition, which was written by his Spiritual Guide, Dignaga. See Understanding the Mind.

Dharmapala See Dharma Protector.

Dharma Protector A manifestation of a Buddha or Bodhisattva, whose main function is to eliminate obstacles and gather all necessary conditions for pure Dharma practitioners. Also called the Sanskrit `Dharmapala’. See Heart Jewel.

Dharmarakshita (circa 10th century AD) One of Atisha’s Teachers. He composed Wheel of Sharp Weapons.

Dharma Wheel A collection of Buddha’s teachings. Sometimes `Dharma Wheel’ is used to refer to the heart channel wheel because this is the place where we visualize the Dharmakaya, which is the source of the Dharma Wheel. See also Wheel of Dharma.

Dignaga (circa 5th century AD) A great Indian Buddhist Yogi and scholar who composed a number of works on logic and cognition, the most famous being Compendium of Valid Cognition. See Understanding the Mind.

Direct perceiver A cognizer that apprehends its manifest object. See Understanding the Mind.

Direct valid cognizer A non-deceptive cognizer that apprehends its manifest object. See Understanding the Mind.

Discrimination A mental factor that functions to apprehend the uncommon sign of an object. See Understanding the Mind.

Distraction A deluded mental factor that wanders to any object of delusion. See Understanding the Mind.

Divine body A subtle body arising from the mounted wind of ultimate example clear light or meaning clear light. See also Deity body:. See Tantric Grounds and Paths.

Divine pride A non-deluded pride that regards oneself as a Deity and one’s environment and enjoyments as those of the Deity. It is the antidote to ordinary conceptions. See Guide to Dakini Land.

Dominant condition That which principally assists the development of a sense or mental awareness. See Understanding the Mind.

Dorje Shugdän A Dharma Protector who is an emanation of the Wisdom Buddha Manjushri. His main functions are to avert the inner and outer obstacles that prevent practitioners from gaining spiritual realizations, and to arrange all the necessary conditions for their spiritual development. See Heart Jewel.

Doubt A mental factor that wavers with respect to its object. See also Deluded doubt. See Understanding the Mind.

Dromtönpa (AD 1004-1064) Atisha’s foremost disciple. See Joyful Path of Good Fortune.

Drops There are two types of drop in the body: white drops and red drops. These are the pure essence of sperm and blood. When the drops melt and flow through the inner channels, they give rise to an experience of bliss. See Clear Light of Bliss and Tantric Grounds and Paths.

Dualistic appearance The appearance to mind of an object together with the inherent existence of that object. See Heart of Wisdom.

Dullness A deluded mental factor that functions to make both the body and mind heavy and inflexible. See Understanding the Mind.

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Effort A mental factor that makes its primary mind delight in virtue. See Joyful Path of Good Fortune and Understanding the Mind.

Eight freedoms and ten endowments Eight freedoms from impediment to spiritual practice and ten special conditions for spiritual practice that characterize a precious human life. See Joyful Path of Good Fortune.

Eight Great Sons The eight principal Mahayana disciples of Buddha Shakyamuni: Avalokiteshvara, Manjushri, Vajrapani, Maitreya, Samantabhadra, Ksitigarbha, Sarvanivaranaviskambini, and Akashagarbha. At the time of Buddha, they appeared in the aspect of Bodhisattvas, demonstrating the correct manner of practising the Mahayana paths and helping to spread Buddha’s teachings extensively for the benefit of others.

Eight signs of dissolution Internal signs that the inner winds are dissolving within the central channel. For a detailed description of each sign, see Clear Light of Bliss.

Eight unfree states Eight states into which we can be reborn. They are: rebirth as a hell being, rebirth as a hungry ghost, rebirth as an animal, rebirth as an ordinary god, rebirth in a country where there is no religion, rebirth where there is no Buddhadharma, rebirth with mental or physical disability, and rebirth as one who holds wrong views denying Dharma. They are called `unfree’ states because they allow no freedom for spiritual practice. See Joyful Path of Good Fortune.

Eight Verses of Training the Mind Lojong Tsig Gyema in Tibetan. Composed by Bodhisattva Langri Tangpa in the eleventh century, this text reveals the essence of the Mahayana Buddhist path to enlightenment. For a full commentary, see Eight Steps to Happiness.

Eight worldly concerns The objects of the eight worldly concerns are happiness and suffering, wealth and poverty, praise and criticism, and good reputation and bad reputation. These are called `worldly concerns’ because worldly people are constantly concerned with them, wanting some and trying to avoid others. See Universal Compassion and Joyful Path of Good Fortune.

Element (Tib. kham) The nature of any phenomenon. All phenomena hold their own natures, which are all included within the eighteen elements. See also elements, four. See Heart of Wisdom and Ocean of Nectar.

Elements (Tib. jung wa) Earth, water, fire, wind, and space. All matter can be said to be composed of a combination of these elements. There are five inner elements (those that are conjoined with the continuum of a person), and five outer elements (those that are not conjoined with the continuum of a person). These elements are not the same as the earth of a field, the water of a river, and so forth. Rather, the elements of earth, water, fire, wind, and space in broad terms are the properties of solidity, liquidity, heat, movement, and space respectively.

Emanation Animate or inanimate form manifested by Buddhas or high Bodhisattvas to benefit others.

Emanation Body ‘Nirmanakaya’ in Sanskrit. A gross Form Body of a Buddha that can be seen by ordinary beings. There are two types – the Supreme Emanation Body and the ordinary Emanation Body. The first type can be seen only by those who have pure karma, and the second can be seen by anyone. In general, Buddhas manifest in many different forms and, although the aspect of some of these emanations is mundane, in essence all Buddha’s emanations are fully enlightened beings. See also Supreme Emanation Body. See Joyful Path of Good Fortune, Tantric Grounds and Paths, and Ocean of Nectar.

Empowerment A special potential power to attain any of the four Buddha bodies that is received by a Tantric practitioner from his or her Guru, or from other holy beings, by means of Tantric ritual. The gateway through which we enter Tantra is receiving a Tantric empowerment, which bestows upon us special blessings that heal our mental continuum and awaken our Buddha nature. When we receive a Tantric empowerment, we are sowing the special seeds of the four bodies of a Buddha upon our mental continuum. See Mahamudra Tantra and Tantric Grounds and Paths.

Emptiness Lack of inherent existence, the ultimate nature of phenomena. See Transform Your Life, Heart of Wisdom, and Ocean of Nectar.

Energy winds See Inner winds.

Engaging bodhichitta A bodhichitta held by The Bodhisattva Vow. After we have taken The Bodhisattva Vow our aspiring bodhichitta transforms into engaging bodhichitta, which is a mind that actually engages in the practices that lead to enlightenment. See also Bodhichitta.

Enjoyment Body ‘Sambhogakaya’ in Sanskrit. A Buddha’s subtle Form Body that can be perceived only by Mahayana Superiors. See Joyful Path of Good Fortune, Tantric Grounds and Paths, and Ocean of Nectar.

Enlightenment Usually the full enlightenment of Buddhahood – an omniscient wisdom whose nature is the permanent cessation of mistaken appearance and whose function is to bestow mental peace on all living beings. Generally, there are three levels of enlightenment: small enlightenment, or the enlightenment of a Hearer; middling enlightenment, or the enlightenment of a Solitary Realizer; and great enlightenment, or the enlightenment of a Buddha, also known as ‘Buddhahood’. An enlightenment is a liberation and a true cessation. See Clear Light of Bliss, Joyful Path of Good Fortune, Ocean of Nectar, Tantric Grounds and Paths, and Mahamudra Tantra.

Ensa Whispered Lineage Another name for the Uncommon Whispered Lineage of the Virtuous Tradition. See also Kadam Emanation Scripture.

Equalizing self and others See Lojong.

Equanimity A balanced mind free from strong attachment and aversion. There are three types of equanimity: equanimity of feeling, which is any neutral feeling; immeasurable equanimity, which is the wish for all beings equally to be free from attachment and hatred; and compositional equanimity, which is a mental factor that functions to keep the primary mind free from mental sinking and mental excitement. See Understanding the Mind and Joyful Path of Good Fortune.

Essence of Good Fortune A Sadhana consisting of prayers for the six preparatory practices. See also Preparatory practices. For a full commentary, see Joyful Path of Good Fortune.

Essence of Wisdom Sutra One of several Perfection of Wisdom Sutras that Buddha taught. Although much shorter than the other Perfection of Wisdom Sutras, it contains explicitly or implicitly their entire meaning. Also known as the Heart Sutra. For a full commentary, see Heart of Wisdom.

Exalted awareness A spiritual realization that knows perfectly the nature of its principal object. Sometimes called `exalted wisdom’. See Tantric Grounds and Paths.

Exalted wisdom See Exalted awareness.

Example clear light A mind of clear light that realizes emptiness by means of a generic image. See Clear Light of Bliss.

Exchanging self with others See Lojong.

Expressive sound An object of hearing that makes its expressed object understood. See Understanding the Mind.

Extreme of attachment Also known as the ‘extreme of samsara’, this refers to being attached to the true existence of phenomena and thus remaining in Samsara due to delusion and karma.

Extreme of fear Also known as the ‘extreme of solitary peace’, this refers to being afraid of the sufferings of Samsara and as a result seeking liberation for oneself alone.

Extremes of existence and non-existence Buddha explains the middle way by refuting the two extremes: the extreme of existence (that phenomena are inherently existent), and the extreme of non-existence (that phenomena do not exist at all). See Ocean of Nectar.

Extreme view A deluded view that observes the I that is the conceived object of the view of the transitory collection and grasps it either as permanent or as completely ceasing at the time of death. See Understanding the Mind.

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Faith A mental factor that functions principally to eliminate non-faith. Faith is a naturally virtuous mind that functions mainly to oppose the perception of faults in its observed object. There are three types of faith: believing faith, admiring faith, and wishing faith. See Transform Your Life, Joyful Path of Good Fortune, and Understanding the Mind.

Father Tantra A Tantra that principally reveals methods for attaining the illusory body.

Feeling A mental factor that functions to experience pleasant, unpleasant, or neutral objects. See Understanding the Mind.

Field for Accumulating Merit Generally, the Three Jewels. Just as external seeds grow in a field of soil, so the virtuous internal seeds produced by virtuous actions grow in dependence upon Buddha Jewel, Dharma Jewel, and Sangha Jewel. Also known as `Field of Merit’.

Fire Deity The Deity to whom we make the burning offering, for example in the practice of Heruka. A Fire Deity can be either mundane or supramundane. Mundane Fire Deities are not real mundane beings but appear in the aspect of mundane beings.

Firm apprehension A mental factor that makes its primary mind apprehend its object firmly. See Understanding the Mind.

Five Buddha families See Buddha family.

Five delusions In the context of blessing the inner offering, the five delusions are: self-grasping, attachment, miserliness, jealousy, and confusion. See Guide to Dakini Land.

Five exalted wisdoms Buddha’s omniscient wisdom has five parts: (1) the exalted mirror-like wisdom, which perceives all phenomena simultaneously as a mirror reflects objects; (2) the exalted wisdom of equality, which realizes that all phenomena are equal in emptiness; (3) the exalted wisdom of individual realization, which realizes all individual phenomena directly; (4) the exalted wisdom of accomplishing activities, whose function is to accomplish all the activities of a Buddha; and (5) the exalted wisdom of the Dharmadhatu, which realizes the Dharmadhatu, the ultimate nature of all phenomena.

Five heinous actions These are the five worst negative actions: killing one’s father, killing one’s mother, killing a Foe Destroyer, drawing the blood of a Buddha with harmful intention, and causing division within the Sangha or Dharma community. Also known as the `five actions of immediate retribution’.

Five omniscient wisdoms See Five exalted wisdoms.

Five stages of completion stage In general, this refers to isolated speech, isolated mind, illusory body, clear light, and union. Sometimes it is used to refer to the five stages of blessing the self and so forth. See Tantric Grounds and Paths, Clear Light of Bliss, Mahamudra Tantra, and Essence of Vajrayana.

Foe Destroyer ‘Arhat’ in Sanskrit. A practitioner who has abandoned all delusions and their seeds by training on the spiritual paths, and who will never again be reborn in samsara. In this context, the term `Foe’ refers to the delusions. See also Hearer.

Forgetfulness A deluded mental factor that makes us forget a virtuous object. See Understanding the Mind.

Form See Form aggregate, Form that is a phenomena source, and Visual form.

Form aggregate Includes all the objects of the five sense awarenesses—all colors and shapes (visual form), sounds, smells, tastes, and tactile objects. A person’s form aggregate is his or her body.

Form Body The Enjoyment Body and the Emanation Body of a Buddha. The first is his or her subtle Form Body and the second, of which each Buddha manifests a countless number, are gross Form Bodies that are visible to ordinary beings. See Joyful Path of Good Fortune, Tantric Grounds and Paths, and Ocean of Nectar.

Form realm The environment of the gods who possess form.

Formless realm The environment of the gods who do not possess form.

Form that is a phenomena source Form that appears exclusively to mental awareness, such as a dream mountain that appears to a dream eye awareness. See also Phenomena source. See Tantric Grounds and Paths and Ocean of Nectar.

Fortunate Aeon The name given to this world age. It is so called because one thousand founding Buddhas will appear during this Aeon. Buddha Shakyamuni was the fourth and Buddha Maitreya will be the fifth. An Aeon in which no Buddhas appear is called a `Dark Aeon’.

Four classes of Tantra Buddha taught four classes of Tantra: Action (Sanskrit Kriya) Tantra, Performance (Sanskrit. Charya) Tantra, Yoga Tantra, and Highest Yoga (Sanskrit. Anuttarayoga) Tantra. Each of the four classes of Tantra contains its own special techniques for transforming sensual bliss into the path to enlightenment. See also Tantra. See Tantric Grounds and Paths.

Four complete purities A Tantric practice is one that possesses the four complete purities: (1) complete purity of place – the environment is seen as the mandala of the Deity; (2) complete purity of body – ordinary appearance of the body is prevented and the practitioner imagines that he or she possesses the body of a Deity; (3) complete purity of enjoyments – sense enjoyments are transformed into offerings to the Deity; and (4) complete purity of deeds – the practitioner regards all his or her actions as the actions of the Deity. See Great Treasury of Merit and Tantric Grounds and Paths.

Four fearlessnesses Special qualities of a Buddha. A fearlessness is an utterly firm, ultimate realization that is entirely free from fear in expounding Dharma. There are four types: (1) fearlessness in revealing the Dharma of definite emergence, (2) fearlessness in revealing the Dharma of overcoming obstructions, (3) fearlessness in revealing the Dharma of excellent abandonments, and (4) fearlessness in revealing the Dharma of excellent realizations. See Ocean of Nectar.

Four immeasurables Immeasurable equanimity, immeasurable love, immeasurable compassion, and immeasurable joy. So called because we practise them taking as our observed object all living beings whose number is immeasurable. See Joyful Path of Good Fortune and Ocean of Nectar.

Four joys Four stages of bliss that are generated in the generation and completion stages of Highest Yoga Tantra. See Clear Light of Bliss.

Four Maras See Mara/Demon.

Four noble truths True sufferings, true origins, true cessations, and true paths. They are called `noble’ truths because they are supreme objects of meditation. Through meditation on these four objects, we can realize ultimate truth directly and thus become a noble, or Superior, being. Sometimes referred to as the `four truths of Superiors’. According to the Madhyamika-Prasangika school, there are two types of four noble truths: gross and subtle. This is because there are two types of self-grasping of persons, gross self-grasping of persons – grasping at a self-supporting, substantially existent person, and subtle self-grasping of persons – grasping at an inherently existent person. See also Sixteen characteristics of the four noble truths. See How to Solve Our Human Problems, Joyful Path of Good Fortune and Ocean of Nectar.

Four opponent powers Four powers that are essential for successful purification: the power of reliance, the power of regret, the power of the opponent force, and the power of promise. See Joyful Path of Good Fortune, The Bodhisattva Vow, and Meaningful to Behold.

Four protections Special qualities of a Buddha through which he or she is able to protect sentient beings from the four maras, or demons.

Four ways of gathering disciples The four ways of gathering disciples practised by Bodhisattvas are: (1) pleasing others by giving them material things or whatever they need; (2) teaching Dharma to lead others to liberation; (3) helping others in their Dharma practice by giving them encouragement; and (4) showing others a good example by always practising what we teach.

Functioning thing A phenomenon that is produced and disintegrates within a moment. Synonymous with impermanent phenomenon, thing, and product. See also Impermanent phenomenon.

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Ganden `Tushita’ in Sanskrit, `Joyful Land’ in English. The Pure Land of Buddha Maitreya. Both Je Tsongkhapa and Atisha went to this Pure Land after they passed away. Also the name of the monastery in Tibet founded by Je Tsongkhapa, and of the special doctrine revealed by Je Tsongkhapa. See Heart Jewel.

Ganden Emanation Scripture See Kadam Emanation Scripture.

Ganden Lhagyäma See Hundreds of Deities of the Joyful Land.

Gändhavajra The emptiness of smell appearing in the form of an offering goddess. See Guide to Dakini Land.

Gelug The tradition established by Je Tsongkhapa. The name `Gelug’ means `Virtuous Tradition’. A Gelugpa is a practitioner who follows this tradition. The Gelugpas are sometimes referred to as the ‘new Kadampas’. See Heart Jewel.

Generation stage A realization of a creative yoga prior to attaining the actual completion stage, which is attained through the practice of bringing the three bodies into the path, in which one mentally generates oneself as a Tantric Deity and one’s surroundings as the Deity’s mandala. Meditation on generation stage is called a `creative yoga’ because its object is created, or generated, by correct imagination. See Tantric Grounds and Paths, Mahamudra Tantra, Guide to Dakini Land, and Essence of Vajrayana.

Generic image The appearing object of a conceptual mind. A generic image, or mental image, of an object is like a reflection of that object. Conceptual minds know their object through the appearance of a generic image of that object, not by seeing the object directly. The conceptual mind mistakes the generic image, or mental image, for the object itself. For example, if we think about our mother, an image of our mother appears to our conceptual mind, and it seems to that mind as if our mother herself is appearing. However, the object that principally appears to that mind is the generic image of our mother. This generic image appears to our mind through the mental exclusion of all objects that are not our mother. It is therefore the appearance of a non-non-mother. As such, like all generic images, it is a permanent phenomenon, whereas our mother herself is impermanent. See Heart of Wisdom and Understanding the Mind.

Geshe A title given by Kadampa monasteries to accomplished Buddhist scholars. Contracted form of the Tibetan `ge wai she nyen’, literally meaning `virtuous friend’.

Ghantapa A great Indian Mahasiddha and a lineage Guru in the Highest Yoga Tantra practice of Vajrayogini. See Guide to Dakini Land.

Giving A virtuous mental decision to give, or a bodily or verbal action of giving that is motivated by a virtuous state of mind. There are four types of giving: giving material things, giving Dharma, giving love, and giving fearlessness. See Joyful Path of Good Fortune and Meaningful to Behold.

God ‘Deva’ in Sanskrit. A being of the god realm, the highest of the six realms of samsara. There are many different types of god. Some are desire realm gods, while others are form or formless realm gods. See Joyful Path of Good Fortune.

Goddesses of the doorways The four Goddesses of the doorways are Kakase, literally ‘crow-faced one’; Ulukase, ‘owl-faced one’; Shönase, ‘dog-faced one’; and Shukarase, ‘pig-faced one’. Although they have human-shaped heads and ears, their names reflect the appearances of their faces, which are like a crow, like an owl, and so on, rather as if they are wearing masks.

Golden age A time when sentient beings have abundant merit and when Dharma activities flourish. It is contrasted with degenerate times.

Great compassion A mind wishing to protect all sentient beings from suffering. Generally there are three types: compassion observing sentient beings, compassion observing phenomena, and compassion observing the unobservable. The second is a great compassion induced by and accompanied by a realization of impermanence, and the third is a great compassion induced by and accompanied by a realization of emptiness. The first is a great compassion that is not qualified in either of these ways. See Eight Steps to Happiness, Universal Compassion, and Ocean of Nectar.

Great liberation Great enlightenment, or Buddhahood.

Great nirvana See Great liberation.

Great seal See Mahamudra.

Great scope practitioner A spiritual practitioner who emphasizes attaining enlightenment for the benefit of others. See Joyful Path of Good Fortune.

Ground/Spiritual ground A clear realization that acts as the foundation of many good qualities. A clear realization is a realization held by spontaneous renunciation or bodhichitta. The ten grounds are the realizations of Superior Bodhisattvas: Very Joyful, Stainless, Luminous, Radiant, Difficult to Overcome, Approaching, Gone Afar, Immovable, Good Intelligence, and Cloud of Dharma. See also Path/Spiritual path path. See Ocean of Nectar and Tantric Grounds and Paths.

Guhyasamaja A Highest Yoga Tantra Deity. See Great Treasury of Merit.

Guide to the Bodhisattva’s Way of Life A classic Mahayana Buddhist text composed by the great Indian Buddhist Yogi and scholar Shantideva, which presents all the practices of a Bodhisattva from the initial generation of bodhichitta through to the completion of the practice of the six perfections. For a translation, see Guide to the Bodhisattva’s Way of Life. For a full commentary, see Meaningful to Behold.

Guru See Root Guru and Spiritual Guide.

Guru yoga A special way of relying upon our Spiritual Guide in order to receive his or her blessings. See Joyful Path of Good Fortune, Great Treasury of Merit, and Heart Jewel.

Gyaltsabje (AD 1364-1432) One of the principal disciples of Je Tsongkhapa. See Great Treasury of Merit.

Gyalwa Ensäpa (AD 1505-1566) A great Yogi and Mahamudra lineage Guru who attained enlightenment in three years. See Great Treasury of Merit.

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Happiness There are two types of happiness: mundane and supramundane. Mundane happiness is the limited happiness that can be found within samsara, such as the happiness of human beings and gods. Supramundane happiness is the pure happiness of liberation and enlightenment.

Harmfulness A deluded mental factor that wishes other sentient beings to suffer. See Understanding the Mind.

Hashang A Chinese monk of the twelfth century who propagated many wrong views in Tibet, including the view that the meaning of Buddha’s teachings on emptiness was that we should empty our mind of all conceptions and meditate on nothingness. He was publicly defeated in debate by Kamalashila and banished from Tibet. See Ocean of Nectar and Joyful Path of Good Fortune.

Hearer One of two types of Hinayana practitioner. Both Hearers and Solitary Conquerors are Hinayanists, but they differ in their motivation, behaviour, merit, and wisdom. In all these respects, Solitary Conquerors are superior to Hearers. Hearers are of eight types according to the level of delusions they have abandoned. (1) approachers to the accomplishment of a Stream Enterer, (2) abiders in the accomplishment of a Stream Enterer, (3) approachers to the accomplishment of a Once Returner, (4) abiders in the accomplishment of a Once Returner, (5) approachers to the accomplishment of a Never Returner, (6) abiders in the accomplishment of a Never Returner, (7) approachers to the accomplishment of a Foe Destroyer, and (8) abiders in the accomplishment of a Foe Destroyer. A Stream Enterer is on the path of seeing and will never again be reborn in the three lower realms; a Once Returner will return to the desire realm only once more; and a Never Returner will never again return to the desire realm. See Ocean of Nectar.

Heart channel wheel The channel wheel (Skt. chakra) at our heart. See Clear Light of Bliss and Tantric Grounds and Paths.

Heart Sutra One of several Perfection of Wisdom Sutras that Buddha taught. Although much shorter than the other Perfection of Wisdom Sutras, it contains explicitly or implicitly their entire meaning. Also known as the Essence of Wisdom Sutra. For a full commentary, see Heart of Wisdom.

Hell realm The lowest of the six realms of samsara. See Joyful Path of Good Fortune.

Heruka A principal Deity of Mother Tantra, who is the embodiment of indivisible bliss and emptiness. He has a blue-coloured body, four faces, and twelve arms, and embraces his consort Vajravarahi. See Essence of Vajrayana.

Hevajra A principal Deity of Mother Tantra. See Great Treasury of Merit.

Hidden object An object whose initial realization by a valid cognizer depends upon correct logical reasons. See Understanding the Mind.

Highest Yoga Tantra The supreme quick path to enlightenment. The teachings on Highest Yoga Tantra are Buddha’s ultimate intention. See also Four classes of Tantra) and Tantra. See Mahamudra Tantra and Tantric Grounds and Paths.

Hinayana Sanskrit term for Lesser Vehicle. The Hinayana goal is to attain merely one’s own liberation from suffering by completely abandoning delusions. See Joyful Path of Good Fortune.

Holding false views as supreme A deluded view that holds a false view to be correct and superior to other views. See Joyful Path of Good Fortune.

Holding wrong moral disciplines and conduct as supreme A deluded view that holds any wrong moral discipline or conduct to be correct and considers it to be superior to other forms of moral discipline or conduct. See Understanding the Mind.

Holy being A being who is worthy of devotion

Humility A virtuous mental factor whose main function is to reduce deluded pride.

Hundreds of Deities of the Joyful Land Ganden Lhagyäma in Tibetan. A special Guru yoga of Je Tsongkhapa in which Je Tsongkhapa and his two Sons are invited from the Joyful Land, or Tushita. See Heart Jewel.

Hungry spirit A being of the hungry spirit realm, the second lowest of the six realms of samsara. Also known as ‘Hungry ghost’. See Joyful Path of Good Fortune.

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Ignorance A mental factor that is confused about the ultimate nature of phenomena. See also Self-grasping. See Understanding the Mind.

Illusory body The subtle divine body that is principally developed from the indestructible wind. When a practitioner of Highest Yoga Tantra rises from the meditation of the isolated mind of ultimate example clear light, he or she attains a body that is not the same as his or her ordinary physical body. This new body is the illusory body. It has the same appearance as the body of the personal Deity of generation stage except that it is white in colour. It can be perceived only by those who have already attained an illusory body. See Clear Light of Bliss and Tantric Grounds and Paths.

Impermanent phenomenon Phenomena are either permanent or impermanent. `Impermanent’ means `momentary’; thus an impermanent phenomenon is a phenomenon that is produced and disintegrates within a moment. Synonyms of impermanent phenomenon are `functioning thing’, ‘thing’, and `product’. There are two types of impermanence: gross and subtle. Gross impermanence is any impermanence that can be seen by an ordinary sense awareness – for example the ageing and death of a sentient being. Subtle impermanence is the momentary disintegration of a functioning thing. See Heart of Wisdom.

Imprint There are two types of imprint: imprints of actions and imprints of delusions. Every action we perform leaves an imprint on the mental consciousness, and these imprints are karmic potentialities to experience certain effects in the future. The imprints left by delusions remain even after the delusions themselves have been abandoned, rather as the smell of garlic lingers in a container after the garlic has been removed. Imprints of delusions are obstructions to omniscience, and are completely abandoned only by Buddhas.

Imputation, mere According to the Madhyamika-Prasangika school, all phenomena are merely imputed by conception in dependence upon their basis of imputation. Therefore, they are mere imputation and do not exist from their own side in the least. See Heart of Wisdom and Ocean of Nectar.

Imputed object An object imputed by the mind in dependence upon its basis of imputation. See Heart of Wisdom and Ocean of Nectar.

Inappropriate attention A mind that focuses on the qualities of a contaminated object and exaggerates them. It is what actually generates delusions. See Joyful Path of Good Fortune.

Inconsideration A deluded mental factor that is the opposite of consideration. See Understanding the Mind.

Indestructible drop The most subtle drop, which is located at the heart. It is formed from the essence of the white and red drops received from our parents at conception, and encloses the very subtle mind and its mounted wind. These red and white drops do not separate until the time of death, when they open and allow the very subtle mind and its mounted wind to depart to the next life. See Tantric Grounds and Paths and Clear Light of Bliss.

Indra A worldly god. See Heart of Wisdom.

Inferential cognizer A completely reliable cognizer whose object is realized in direct dependence upon a conclusive reason. See Understanding the Mind.

Inferential valid cognizer A non-deceptive cognizer that realizes its hidden object by depending upon a conclusive reason. See Understanding the Mind.

Inherent existence An imagined mode of existence whereby phenomena are held to exist from their own side, independent of other phenomena. In reality, all phenomena lack or are empty of inherent existence because they depend upon their parts. See Heart of Wisdom and Ocean of Nectar.

Initial scope practitioner A spiritual practitioner who seeks the happiness of humans and gods. See Joyful Path of Good Fortune.

Innate delusions Delusions that are not the product of intellectual speculation, but that arise naturally. See Understanding the Mind.

Inner Dakini Land A mind of clear light that realizes emptiness directly without a generic image. Synonymous with meaning clear light. See Guide to Dakini Land.

Inner fire ‘Tummo’ in Tibetan. An inner heat located at the centre of the navel channel wheel. See Clear Light of Bliss.

Inner offering A Highest Yoga Tantra offering that is produced by transforming ten inner substances into nectar. See Guide to Dakini Land.

Inner winds Special subtle winds related to the mind that flow through the channels of our body. Our body and mind cannot function without these winds. See Clear Light of Bliss and Tantric Grounds and Paths.

Intellectually-formed delusions Delusions that arise as a result of relying upon incorrect reasoning or mistaken tenets. See Understanding the Mind.

Intention A mental factor that functions to move its primary mind to the object. It functions to engage the mind in virtuous, non-virtuous, and neutral objects. All bodily and verbal actions are initiated by the mental factor intention. See Understanding the Mind.

Intermediate scope practitioner A spiritual practitioner who emphasizes the attainment of his or her liberation from samsara. See Joyful Path of Good Fortune.

Intermediate state ‘Bardo’ in Tibetan. The state between death and rebirth. It begins the moment the consciousness leaves the body, and ceases the moment the consciousness enters the body of the next life. See Joyful Path of Good Fortune and Clear Light of Bliss.

Investigation A mental factor that examines an object to gain an understanding of its gross nature. See Understanding the Mind.

Ishvara A god who abides in the Land of Controlling Emanations, the highest state of existence within the desire realm. Ishvara has limited, contaminated miracle powers that make him more powerful than other beings in the desire realm. If we entrust ourself to Ishvara we may receive some temporary benefit in this life, such as an increase in wealth or possessions, but wrathful Ishvara is the enemy of those who seek liberation and he interferes with their spiritual progress. He is therefore said to be a type of Devaputra mara.

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Jealousy A deluded mental factor that feels displeasure when observing others’ enjoyments, good qualities, or good fortune. See Understanding the Mind.

Je Phabongkhapa (AD 1878-1941) A great Tibetan Lama who was an emanation of Heruka. Phabongkha Rinpoche was the holder of many lineages of Sutra and Secret Mantra. He was the root Guru of Yongdzin Trijang Dorjechang (Trijang Rinpoche).

Je Tsongkhapa (AD 1357-1419 An emanation of the Wisdom Buddha Manjushri, whose appearance in fourteenth-century Tibet as a monk, and the holder of the lineage of pure view and pure deeds, was prophesied by Buddha. He spread a very pure Buddhadharma throughout Tibet, showing how to combine the practices of Sutra and Tantra, and how to practise pure Dharma during degenerate times. His tradition later became known as the `Gelug’, or `Ganden Tradition’. See Heart Jewel and Great Treasury of Merit:.

Joyful Land See Ganden.

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Kadam Emanation Scripture Also known as `Ganden Emanation Scripture’. A special scripture, the nature of Manjushri’s wisdom, revealed directly to Je Tsongkhapa by Manjushri. It contains instructions on Vajrayana Mahamudra, Offering to the Spiritual Guide (Lama Chöpa), The Hundreds of Deities of the Joyful Land (Ganden Lhagyäma), the Migtsema prayer, and six sadhanas of Manjushri. This scripture was not composed in ordinary letters, and only highly realized beings can consult it directly. At first the instructions from this scripture were passed down only by word of mouth from Teacher to disciple, and so the lineage became known as the `Uncommon Whispered Lineage of the Virtuous Tradition’ or the ‘Ensa Whispered Lineage’. It is also known as the `Uncommon Close Lineage’ because it was revealed directly to Je Tsongkhapa by Manjushri. Later, scholars such as the first Panchen Lama (AD 1569-1662) wrote down the instructions from this scripture in ordinary letters. See Great Treasury of Merit and Heart Jewel.

Kadampa A Tibetan word in which ‘Ka’ means ‘word’ and refers to all Buddha’s teachings, ‘dam’ refers to Atisha’s special Lamrim instructions known as the ‘stages of the path to enlightenment’, and ‘pa’ refers to a follower of Kadampa Buddhism who integrates all the teachings of Buddha that they know into their Lamrim practice. See also Kadampa Buddhism and Kadampa Tradition.

Kadampa Buddhism A Mahayana Buddhist school founded by the great Indian Buddhist Master Atisha (AD 982-1054). See also Kadampa, Kadampa Tradition, and New Kadampa Tradition.

Kadampa Tradition The pure tradition of Buddhism established by Atisha. Followers of this tradition up to the time of Je Tsongkhapa are known as `Old Kadampas’, and those after the time of Je Tsongkhapa are known as `New Kadampas’. See also Kadampa, Kadampa Buddhism, and New Kadampa Tradition.

Kalachakra A Highest Yoga Tantra Deity manifested by Buddha Vajradhara.

Kalarupa A Dharma Protector who is an emanation of Manjushri.

Kangyur The collection of all the Sutras and Tantras that have been translated from Sanskrit into Tibetan. See also Tängyur.

Karma Sanskrit word meaning ‘action’. Through the force of intention, we perform actions with our body, speech, and mind, and all of these actions produce effects. The effect of virtuous actions is happiness and the effect of negative actions is suffering. See Joyful Path of Good Fortune.

Karmic appearance Mere appearance to mind that arises from karma. Everything we perceive when we are dreaming is the result of the ripening of karmic potentials in our mind and has no existence outside of our mind. In a similar way, all the appearances of our waking world are simply the ripening of positive, negative, or neutral karmic imprints in our mind.

Kashyapa Buddha Kashyapa was the third Buddha to appear in this world and turn the Wheel of Dharma, the previous two being Buddha Krakuchchanda and Buddha Kanakamuni. Buddha Shakyamuni was the fourth, and Buddha Maitreya will be the fifth.

Keajra Sanskrit word for Dakini Land, the Pure Land of Buddha Vajrayogini and Buddha Heruka. See Guide to Dakini Land and Essence of Vajrayana.

Khädrubje (AD 1385-1438) One of the principal disciples of Je Tsongkhapa, who did much to promote the tradition of Je Tsongkhapa after he passed away. See Great Treasury of Merit.

Khandarohi One of the eight Goddesses of the body wheel of the Heruka mandala. Her main function is to dispel the obstacles of practitioners. See Guide to Dakini Land.

Khatanga A ritual object symbolizing the sixty-two Deities of Heruka.

Kusali Literally, `Possessor of Virtue’. A name given to great meditators who practise secretly while outwardly appearing as ordinary people. See Guide to Dakini Land.

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Lama See Spiritual Guide.

Lama Losang Tubwang Dorjechang A special manifestation of Je Tsongkhapa revealed directly to the great Yogi Dharmavajra. In this manifestation, Je Tsongkhapa appears as a fully ordained monk wearing a long-eared Pandit’s hat, with Buddha Shakyamuni at his heart, and Conqueror Vajradhara at his heart. In the practice of Offering to the Spiritual Guide, we visualize our Spiritual Guide in this aspect. `Lama’ indicates that he is our Spiritual Guide, `Losang’ that he is Je Tsongkhapa (whose ordained name was Losang Dragpa), `Tubwang’ that he is Buddha Shakyamuni, and `Dorjechang’ that he is Vajradhara. In Tibetan, this aspect of our Spiritual Guide is also known as `je sempa sum tseg’, which means `Je Tsongkhapa, the Unification of Three Holy Beings’. This indicates that in reality our Spiritual Guide is the same nature as Je Tsongkhapa, Buddha Shakyamuni, and Conqueror Vajradhara. See Great Treasury of Merit.

Lamrim A Tibetan term, literally meaning `stages of the path’. A special arrangement of all Buddha’s teachings that is easy to understand and put into practice. It reveals all the stages of the path to enlightenment. For a full commentary, see Joyful Path of Good Fortune.

Land of the Thirty-three Heavens One of the six abodes of desire realm gods. These are, in sequence: Land of the Four Great Kings, Land of the Thirty-three Heavens, Land Without Combat, Joyful Land, Land of Enjoying Emanations, and Land of Controlling Emanations.

Langri Tangpa, Geshe (AD 1054-1123) A great Kadampa Teacher who was famous for his realization of exchanging self with others. He composed Eight Verses of Training the Mind. See Eight Steps to Happiness.

Laziness A deluded mental factor that, motivated by attachment to worldly pleasures or worldly activities, dislikes virtuous activity. There are three types of laziness: laziness arising from attachment to worldly pleasures, laziness arising from attachment to distracting activities, and laziness arising from discouragement. See Joyful Path of Good Fortune and Understanding the Mind.

Learner Superiors Superior beings who are still training on the learning paths; that is, Superior beings on either the path of seeing or the path of meditation.

Letter A vocalization that is a basis for the composition of names and phrases. See Understanding the Mind.

Liberation ‘Nirvana’ in Sanskrit. Complete freedom from samsara and its cause, the delusions. See Joyful Path of Good Fortune.

Life-supporting wind An inner energy wind that resides in the heart chakra, and functions to maintain the connection between our mind and body. When its strength diminishes, the connection is broken, and we die. This wind has three levels: gross, subtle, and very subtle. It is the very subtle wind that travels from life to life, supporting the very subtle mind. See Living Meaningfully, Dying Joyfully and Clear Light of Bliss.

Lineage A line of instruction that has been passed down from Spiritual Guide to disciple, with each Spiritual Guide in the line having gained personal experience of the instruction before passing it on to others.

Lineage Gurus The line of Spiritual Guides through whom a particular instruction has been passed down.

Ling Rinpoche (AD 1903-1983) The Senior Tutor of the 14th Dalai Lama.

Living being Synonymous with sentient being (Tib. sem chän). Any being who possesses a mind that is contaminated by delusions or their imprints. Both `living being’ and `sentient being’ are terms used to distinguish beings whose minds are contaminated by either of these two obstructions from Buddhas, whose minds are completely free from these obstructions.

Lochana A female Buddha who is the manifestation of the earth element of all Buddhas.

Lojong A Tibetan term, literally meaning `training the mind’. A special lineage of instructions that came from Buddha Shakyamuni through Manjushri and Shantideva to Atisha and the Kadampa Geshes, which emphasizes the generation of bodhichitta through the practices of equalizing and exchanging self with others combined with taking and giving. See Universal Compassion and Eight Steps to Happiness.

Long-life god An inhabitant of Great Result, one of the fourth form realms. Long-life gods are explained in the Lamrim teachings on the eight unfree states. They experience only two gross minds – one when they realize that they have taken heavenly rebirth and the other when they are about to die. See Joyful Path of Good Fortune and Ocean of Nectar.

Lord of Death Although the mara of uncontrolled death is not a sentient being, it is personified as the Lord of Death, or ‘Yama’. The Lord of Death is depicted in the diagram of the Wheel of Life clutching the wheel between his claws and teeth. See Joyful Path of Good Fortune .

Lorig Tibetan term for `types of mind’.

Losang Dragpa ‘Sumati Kirti’ in Sanskrit. The ordained name of Je Tsongkhapa. See Great Treasury of Merit.

Lotus posture A sitting posture where the soles of both feet are pressed together.

Love A mind wishing others to be happy. There are three types: affectionate love, cherishing love, and wishing love. See Joyful Path of Good Fortune and Eight Steps to Happiness.

Lower realms The hell realm, hungry spirit realm, and animal realm. See also Samsara.

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Madhyamika A Sanskrit term, literally meaning ‘Middle Way’. The higher of the two schools of Mahayana tenets. The Madhyamika view was taught by Buddha in the Perfection of Wisdom Sutras during the second turning of the Wheel of Dharma and was subsequently elucidated by Nagarjuna and his followers. There are two divisions of this school, Madhyamika-Svatantrika and Madhyamika-Prasangika, of which the latter is Buddha’s final view. See Meaningful to Behold and Ocean of Nectar.

Mahakala A Dharma Protector who appears in many different aspects – four-armed, six-armed, four-faced, and so forth.

Mahakaruna Sanskrit term for `great compassion’, and also an epithet for Buddha Avalokiteshvara.

Mahamudra A Sanskrit term, literally meaning `great seal’. According to Sutra, this refers to the profound view of emptiness. Since emptiness is the nature of all phenomena, it is called a `seal’, and since a direct realization of emptiness enables us to accomplish the great purpose – complete liberation from the sufferings of samsara – it is also called `great’. According to Tantra, or Vajrayana, great seal is the union of spontaneous great bliss and emptiness. See Mahamudra Tantra.

Mahasiddha Sanskrit term for `Greatly Accomplished One’, which is used to refer to Yogis or Yoginis with high attainments.

Mahayana Sanskrit term for `Great Vehicle’, the spiritual path to great enlightenment. The Mahayana goal is to attain Buddhahood for the benefit of all sentient beings by completely abandoning delusions and their imprints. See Joyful Path of Good Fortune and Meaningful to Behold.

Mahayana path A clear realization in the mental continuum of a Bodhisattva or a Buddha. There are five Mahayana paths: the Mahayana path of accumulation, the Mahayana path of preparation, the Mahayana path of seeing, the Mahayana path of meditation, and the Mahayana Path of No More Learning. The first four are necessarily in the continuum of a Bodhisattva and the last is necessarily in the continuum of a Buddha. See Ocean of Nectar and Tantric Grounds and Paths.

Maitreya The embodiment of the loving kindness of all the Buddhas. At the time of Buddha Shakyamuni he manifested as a Bodhisattva disciple in order to show Buddha’s disciples how to be perfect Mahayana disciples. In the future, he will manifest as the fifth founding Buddha.

Mala A rosary used to count recitations of prayers or mantras, usually with one hundred and eight beads. See Guide to Dakini Land.

Mamaki A female Buddha who is the manifestation of the water element of all Buddhas.

Mandala Usually the celestial mansion in which a Tantric Deity abides, or the environment or Deities of a Buddha’s Pure Land. Sometimes it is used to refer to the essence of an element, for example `wind mandala’. See Guide to Dakini Land and Essence of Vajrayana.

Mandala offering An offering of the entire universe visualized as a Pure Land, with all its inhabitants as pure beings. See Guide to Dakini Land and Great Treasury of Merit.

Manifest object An object whose initial realization by a valid cognizer does not depend upon logical reasons. See Understanding the Mind.

Manjushri The embodiment of the wisdom of all the Buddhas. At the time of Buddha Shakyamuni he manifested as a Bodhisattva disciple in order to show Buddha’s disciples how to be perfect Mahayana disciples. See Great Treasury of Merit and Heart Jewel.

Mantra A Sanskrit word, literally meaning `mind protection’. Mantra protects the mind from ordinary appearances and conceptions. There are four types of mantra: mantras that are mind, mantras that are inner wind, mantras that are sound, and mantras that are form. In general, there are three types of mantra recitation: verbal recitation, mental recitation, and vajra recitation. See Tantric Grounds and Paths.

Mara ‘Mara’ is Sanskrit for ‘demon’, and refers to anything that obstructs the attainment of liberation or enlightenment. There are four principal types of mara: the mara of the delusions, the mara of contaminated aggregates, the mara of uncontrolled death, and the Devaputra maras. Of these, only the last are actual sentient beings. The principal Devaputra mara is wrathful Ishvara, the highest of the desire realm gods, who inhabits Land of Controlling Emanations. A Buddha is called a `Conqueror’ because he or she has conquered all four types of mara. See Heart of Wisdom.

Marpa (1012-1096) Marpa Lotsawa, or Marpa the translator, was a great lay Tantric Yogi and the Spiritual Guide of Milrepa. See Joyful Path of Good Fortune.

Meaning clear light A mind of clear light that realizes emptiness directly without a generic image. Synonymous with inner Dakini Land. See Clear Light of Bliss.

Medicine Buddha Buddha’s Truth Body appears in the form of Medicine Buddha, with a blue-coloured body, one face and two hands, holding a jewelled bowl and a medicinal plant. His function is to release living beings from outer and inner sickness by bestowing blessings upon them.

Meditation Meditation is a mind that concentrates on a virtuous object, and is a mental action that is the main cause of mental peace. There are two types of meditation – analytical meditation and placement meditation. When we use our imagination, mindfulness, and powers of reasoning to find our object of meditation, this is analytical meditation. When we find our object and hold it single-pointedly, this is placement meditation. There are different types of object. Some, such as impermanence or emptiness, are objects apprehended by the mind. Others, such as love, compassion, and renunciation, are actual states of mind. We engage in analytical meditation until the specific object that we seek appears clearly to our mind or until the particular state of mind that we wish to generate arises. This object or state of mind is our object of placement meditation. See also Analytical meditation and Placement meditation. See The New Meditation Handbook.

Meditation break See Subsequent attainment.

Meditative equipoise Single-pointed concentration on a virtuous object such as emptiness. See Ocean of Nectar.

Mental awareness All minds are included within the five sense awarenesses and mental awareness. Mental awareness is an awareness that is developed in dependence upon its uncommon dominant condition, a mental power. There are two types of mental awareness: conceptual mental awareness and non-conceptual mental awareness. Conceptual mental awareness and conceptual mind are synonyms. See Understanding the Mind.

Mental continuum The continuum of a person’s mind that has no beginning and no end.

Mental direct perceiver A direct perceiver that is generated in dependence upon its uncommon dominant condition, a mental power. See Understanding the Mind.

Mental excitement A deluded mental factor that wanders to any object of attachment. See Understanding the Mind.

Mental factor A cognizer that principally apprehends a particular attribute of an object. There are fifty-one specific mental factors. Each moment of mind comprises a primary mind and various mental factors. See Understanding the Mind.

Mental image See Generic image.

Mentality Mentality, primary mind, and consciousness are synonyms.

Mental power A mind that principally functions directly to produce the uncommon aspect of a mental awareness. See Understanding the Mind.

Mental sinking A mental factor that destroys the clarity of concentration and its firm hold upon the object. See Joyful Path of Good Fortune.

Mental stabilization Generally, the terms ‘mental stabilization’ and ‘concentration’ are interchangeable. More specifically, the term ‘concentration’ is used to refer to the nature of concentration, which is single-pointedness, and the term ‘mental stabilization’ is used to refer to the function of concentration, which is stability. See Joyful Path of Good Fortune and Meaningful to Behold.

Mental suppleness A flexibility of mind induced by virtuous concentration. See Understanding the Mind.

Mere appearance All phenomena are mere appearance because they are imputed by mind in dependence upon a suitable basis of imputation appearing to mind. The word ‘mere’ excludes any possibility of inherent existence. See Ocean of Nectar.

Merit The good fortune created by virtuous actions. It is the potential power to increase our good qualities and produce happiness.

Middle way ‘Madhyamika’ in Sanskrit. The correct view of emptiness avoids both extremes and therefore emptiness is called the ‘middle way’. The higher of the two schools of Mahayana tenets. See also Madhyamika.

Migrator A being within samsara who migrates from one uncontrolled rebirth to another.

Migtsema A special prayer of praise and requests to Je Tsongkhapa composed by Manjushri in the Kadam Emanation Scripture. The prayer appears in various forms, such as the nine-line and five-line versions. This prayer is very blessed, and those who recite it with faith are able to accomplish great results. See Heart Jewel.

Milarepa (1040-1123) A great Tibetan Buddhist meditator and disciple of Marpa, celebrated for his beautiful songs of realization.

Mind That which is clarity and cognizes. Mind is clarity because it always lacks form and because it posse