Resources - Glossary

* from Lama Choedak Rinpoche's book, Lamdre - Dawn of Enlightenment

Aggregates See Five aggregates.

Alaya vijnana (Skt); kun gzhi rnam shes (Tib). Also known as the ‘store consciousness’, it is the base consciousness which stores mental impressions and habitual tendencies. It is regarded as the root consciousness, from which the other seven forms of consciousness develop.

Anuttara Yoga Tantra (Skt); rnal ’byor bla na med pa’i rgyud (Tib). This is the highest of the four classes of tantra, dealing with subjects such as clear light and illusory body. The other three classes are Kriya Yoga tantra, Carya Yoga tantra and Yoga tantra.

Avalokiteshvara (Skt); ‘jig rten dbang phyug (Tib). A meditational deity who embodies the compassionate aspect of all the Buddhas.

Bardo; bar do (Tib) Antarbhava (Skt). Intermediate state between death of the physical body and its rebirth. Bardo is estimated to last up to 49 days, after which period rebirth is usually assumed to have taken place.

Bhumi (Skt); sa (Tib). Literally, earth, soil, ground or level. Refers to the successive levels of realisation on the path to enlightenment. Within the Mahayana path, 10 such levels are recognised. Vajrayana identifies 13 bhumis.

Bodhicitta (Skt); byang chub kyi sems (Tib). This is the altruistic intention to gain full enlightenment in order to benefit other sentient beings, which is most important in Mahayana Buddhism. Conventional Bodhicitta may be classified into two successive stages: aspirational, which is the wish to benefit others and engaging, which entails activities of actual benefit. Ultimate Bodhicitta is the attainment of the mind which realises emptiness. In Vajrayana, Bodhicitta is also used to describe both male and female seminal fluids.

Bodhisattva (Skt); byang chub sems dpa (Tib). A Bodhisattva is a ‘courageous being’ who has undertaken to remain within samsara until all sentient beings have been liberated, rather than seeking individual liberation. The Bodhisattva ideal is of paramount importance in Mahayana Buddhism, the sutric path of which is often referred to as the Bodhisattvayana.

Brahmanism. A cult of Hinduism associated with worship of the god Brahma.

Buddha nature; Buddha gotra (Skt); sang rgyas kyi khams/ rigs (Tib). This is the potential for achieving Buddha-hood which is present within all sentient beings. It consists of the mind which is vast, pure and unsullied. Beings are held back by their adventitious defilements and obscurations. Once these are removed, the true mind, characterised by both clarity and emptiness, will emerge.

Calm abiding meditation See Shamatha.

Cause initiation; rgyu dbang (Tib). Ripening initiation which includes admission into a Mandala and bestowal of Vajra Master and Vajra disciple initiations.

Central channel See Channels.

Chakra (Cakra, Skt); khor lo / rtsa khor (Tib). This literally means wheel. In the Vajrayana context, it refers to the energy centres which occur at the junction of the three nadis. There are seven Chakras generally recognised. Within Vajrayana, five of these are regarded as especially significant. These are the crown, throat, heart, navel and secret chakras.

Channels; rtsa (Tib). The human body contains 72,000 subtle channels or nadis which carry energy throughout the body. The energy which flows through these channels affects every aspect of our physical and emotional well-being. The nature of the energy and its circulation depends largely on our states of mind. There are three main channels, which extend from the top of the head to the groin area.

Cittamatra See Mind Only.

Dharma (Skt); chos (Tib). This word has many uses and interpretations. A simple classification of its uses is (1) Buddhist teachings; (2) Objects, matter, existence; (3) accepted principles.

Dharmakaya (Skt); chos sku (Tib) See Kaya.

Dhyana (Skt); bsam gtan (Tib). One-pointed concentration or meditative absorption.

Diamond vehicle See Vajrayana.

Doha (Skt). Songs generated by tantric Buddhist mystical experiences. See Kvaerne, Per. An Anthology of Buddhist Tantric Songs; Shahidullah, Chants Mystiques; P.C. Bagchi, Dohakosha.

Dorje See Vajra.

Dzogchen; rdzogs chen (Tib). The Great Perfection. A technical term of Nyingma lineage describing a state of stabilised intrinsic awareness.

Eternalism; shasvata vadin (Skt); rtag lta (Tib). One of the two extreme philosophical views said to hamper practitioners from achieving realisation of emptiness. Historically, this described the position of certain early Indian philosophical schools. The term is applied to a philosophical or religious view which postulates the existence of an eternal soul. See also Nihilism and Madhyamika.

Five aggregates; Pancaskanda (Skt); phung po lnga (Tib). Buddhist philosophy identifies five components of a sentient being. These are form, feeling, perception/discrimination, volitional action and consciousness.

Five Buddha families; Pancabuddhakula (Skt); sangs rgyas kyi rigs lnga (Tib). Each of the five Buddha families is headed by a Buddha who represents the purified form of one of the five aggregates and a female Buddha who represents one of the five elements in purified form. Vairocana (Wheel family) represents purified form; Akshobya (Vajra family) purified consciousness; Ratnasambhava (Ratna family) the purified aspect of feeling; Amitabha (Padma family) perception / discrimination); Amoghasiddhi (Karma family) conditioning and motivational factors.

Five defilements; pancaklesha (Skt); nyong mongs lnga (Tib). These are greed, hatred, ignorance, jealousy and pride or arrogance. The purified form of each of these is one of the five wisdoms, which are in turn represented by one of the Five Buddha Families.

Five wisdoms; pancajnana (Skt); ye shes lgna (Tib). The five wisdoms are: (1) Pristine cognitions of reality (dharmadhatujnana); (2) mirror-like pristine cognition (adharshajnana); (3) the pristine cognition of sameness (samatajnana); (4) pristine cognition of discernment (pratyavekshanajnana) (5) pristine cognition of accomplishment (krityupasthanajnana).

Four reliances; rton pa bzhi (Tib). Doctrine is the refuge, not the person. Spirit is the refuge, not the words or letters. Ultimate meaning is the refuge, not interpretative meaning. Direct wisdom is the refuge, not the discursive consciousness.

Gelugpa; dge lugs pa (Tib). One of the four principal traditions of Tibetan Buddhism. It was founded by the 14th century philosopher Tsong Khapa. During the 17th century it became the dominant political force in Central Tibet.

Guhysamaja (Skt); gsang ba ‘dus pa (Tib). Name of the male Tantric deity representing Mahayoga, according to the Nyingma schools, and Anuttarayogatantra according to the Sarma (new) schools.

Guru (Skt); bla ma (Tib). Spiritual teacher. The Sanskrit word literally means ‘heavy’. The Tibetan word ‘bla ma’ (pronounced la ma) means unsurpassed or supreme. A teacher requires specific qualifications to be regarded as a guru. These vary according to the level of practice.

Heart Sutra; Prajnaparamitahrdayasutra (Skt); shes rab sny-ing po ’i mdo (Tib). One of the most important of the Mahayana sutras. The principal subject matter is emptiness of self and all phenomena. It is recited regularly in Tibetan monasteries.

Heruka; khrag ’thung (Tib). Epithet used for all wrathful deities with consort. The Tibetan term literally means ‘blood drinker’, signifying one who has dried the blood of rebirth and death.

Hevajra; kye rdo rje (Tib). A meditational deity of the non-dual class of Anuttarayogatantra. This deity is the basis of the esoteric Lamdre teachings which form the principal practice of the Sakya tradition of Tibetan Buddhism. Hevajra was the main deity of Sachen, Marpa, Milarepa, etc.

Hinayana (Skt); theg pa dman pa (Tib). One of the three Buddhist ‘vehicles’ or yanas. Hinayana is the vehicle which stresses individual liberation (moksha) from suffering. It describes a self-oriented vehicle. See also Theravada.

Kagyu; bka’ brgyud (Tib). One of the four schools of Tibetan Buddhism. It stems from the Indian Mahasiddhas such as Tilopa and Naropa. It was founded by Marpa, Milarepa and Gampopa.

Karma (Skt); las (Tib). The law of ‘cause and effect’. According to this law, all our actions, whether physical, verbal or mental produce consequences and also leave imprints on the mind-stream. This sets up a causal chain which continues from one rebirth to another. Karmic seeds ripen when they encounter appropriate conditions. One never experiences consequences without having committed a causal act. One cannot avoid consequences of negative actions unless one applies remedies.

Kaya (Skt); sku (Tib). The body of a Buddha. Mahayana literature distinguishes three bodies: the Dharmakaya, or truth body, which is invisible, and the Rupakaya or form bodies, which are of two kinds. These are the Nirmanakaya, the physical emanation of a Buddha, visible to ordinary beings and the Sambhogakaya, or enjoyment body of the Buddha visible only to enlightened beings. Tantric Buddhism adds a fourth body, the Svabhavakaya, characterised as the underlying, indivisible essence of the other three kayas. Some of the higher Tantras speak of five kayas. This includes the Wisdom Dharma body, the all-pervasive nature which binds everything.

Lama See Guru.

Lamdre; lam bras (Tib). This is a complete set of meditative practices which cover the entire path to enlightenment. The Lamdre is unique in the way it progressively introduces and integrates teachings from each of the three vehicles into an harmonious system of instruction. Lamdre culminates with esoteric teachings based on the deity Hevajra. The Lamdre teachings were first given to the Indian Mahasiddha Virupa, and introduced to Tibet by Drogmi Lotsawa. There are two lineages: Tsogshe, or common teachings and Lobshe, or uncommon teachings.

Lobshe; slob bshad (Tib). See Lamdre.

Madhyamika (Skt); dbu ma pa (Tib). The Mahayana philosophy of the Middle way between the two extremes of Nihilism and Eternalism. The doctrine of emptiness expounded by the Madhyamika school asserts that all phenomena, whether mental or physical, lack inherent existence. Their existence is relative, and depends on causes and conditions, including the labels assigned to them. Nevertheless, relative existence is accepted, unlike the Nihilist view, which does not accept even relative existence. Madhyamika differs from the Eternalist viewpoint by rejecting the existence of ultimate, permanent existence, particularly with regard to the existence of a permanent individual ‘soul’. See also Eternalism and Nihilism.

Mahamudra (Skt); phyag rgya chen po (Tib). This literally means ‘the great seal’. This is a state of ultimate attainment. It is categorised differently in the sutric and tantric level teachings. According to sutric level teachings, it is understanding emptiness as the ultimate nature of reality. This view characterises all phenomena as ultimately lacking inherent existence. In the tantric system, Mahamudra refers to Buddhahood, which is the supreme accomplishment. In this context, ‘mudra’ refers to the realisation of the three kayas, which is sealed with the accomplishment of supreme and unceasing bliss. There is neither increase nor decrease in this state.

Mahasiddha (Skt); grub thob chen po (Tib). In Sanskrit, maha means ‘great’, and siddha means ‘one who has accomplished Siddhi’, which in turn means great spiritual attainment. The term usually refers to the 84 Indian Mahasiddhas, who were great masters of Tantric or Vajrayana Buddhism.

Mahayoga (Skt); rnal ‘byor chen po (Tib). The first of the three inner classes of tantra according to Nyingma tradition. This Yoga focuses on the generation stage, and the gradual visualisation of complex deity mandalas.

Mahayana (Skt); theg pa chen po (Tib). The Sanskrit word Maha means great, and yang means vehicle. Mahayana is often translated into English as the ‘Great Vehicle’ to distinguish it from the Hinayana, or ‘Lesser Vehicle’. While the Hinayana stresses the importance of individual liberation from cyclic existence, postulating that it is not possible to help other beings short of enlightenment, the Mahayana emphasises altruism as the major motivation for following the Buddhist path. Mahayana includes both sutric (or Bodhisattvayana) and tantric (or Vajrayana) levels.

Mahout Indian word denoting elephant trainer.

Mala (Skt). Indian word meaning 'garland'. Malas are used extensively in the Vajrayana tradition as prayer beads, to count the repetitions of practices and mantras.

Mandala (Skt); dkyil khor (Tib). The Sanskrit word means ‘wheel’ or cosmogram. It is a symbolic representation of the phenomenal world of Tantric Buddhas; the abode of deities.

Mantra (Skt); sngags (Tib). Literally this word means ‘protection of the mind’. Repetition of a mantra protects the practitioner’s mind from being swamped by ordinary perceptions.

Mantrayana (Skt); sngags kyi theg pa (Tib). See Vajrayana.

Maras (Skt); bdud (Tib). These are evil forces which act as obstacles to practitioners on the path. There are four kinds of Mara: the Mara of aggregates, related to the physical body; the Mara of defilements, associated with emotions; the Mara of the son of the god, associated with ego; and the Mara of death, associated with physical death. One who has subdued these four is a blessed one for he is not tainted by these evils.

Mettabhavana (Pali); Maitribhavana (Skt). Meditation on loving kindness.

Mind Only; Cittamatra (Skt); sems tsam pa (Tib). This is one of the four major schools of early Indian Buddhism. It is often referred to by its Sanskrit name, Cittamatra (citta means ‘mind’, matra means ‘only’). The school was founded in the fourth century AD by Asanga. One of its central teachings is that all phenomena are creations of mind and have no form of existence beyond the mind’s perceptions.

Moksha (Skt); than pa (Tib). Liberation from cyclic existence, or samsara.

Mudra (Skt); phyag rgya (Tib). This word has several uses in Buddhism. Most commonly it is used to describe gestures, principally hand gestures used during Tantric practices.

Nadi (Skt) See Channels.

Nam thar; rnam thar (Tib). Hagiographies of great masters.

Ngondro; sngon gro (Tib). The preliminary practices of Tibetan Buddhism. These prepare aspirants for higher Tantric practices. Although details vary amongst the different schools, typically there are four to six practices, each to be done approximately 100,000 times.

Nihilism; chad lta ba (Tib). One of the two extreme philosophical views said to hamper practitioners from achieving realisation of emptiness. This view denies the existence of objects. Taken to its logical conclusion, it also denies the law of karma and dependent origination central to the Madhyamika School. See also Eternalism, Madhyamika.

Nirmanakaya (Skt); sprul sku (Tib). See Kaya.

Nirvana (Skt); myang das (Tib). The cessation of suffering. The state which is beyond sorrow.

Nyingma; rnying ma (Tib). The oldest School of Tibetan Buddhism, which was founded during the early diffusion of Buddhism in Tibet during the eighth century.

Padmasambhava (Skt); pad ma ’byung gnas (Tib). An early master who was instrumental in establishing Buddhism within Tibet. He is renowned for pacifying evil spirits and helping to make Tibet a suitable environment in which the Dharma could flourish.

Paramitas (Skt); phar phyin (Tib). The six perfections are the basis of the Bodhisattva’s path. They include: (1) generosity; (2) ethical discipline; (3) patience; (4) joyous effort; (5) meditative concentration and (6) wisdom. Sometimes 10 perfections are listed. In addition to the six already listed, this system includes skilful means, power, aspiration and pristine cognition.

Paramitayana (Skt); phar phyn theg pa (Tib). See Mahayana.

Phowa; pho ba (Tib). A term used to describe the transference of consciousness at the time of the death of the physical body.

Pratimoksha (Skt); so so thar pa (Tib). Vows of individual liberation.

Preliminary practices See Ngondro.

Pure realms; dag zhing (Tib). These are realms of existence which are totally free from all kinds of suffering.

Ratnasambhava (Skt); rin chen ’byung gnas (Tib). One of the Five Buddha Families. He represents the perfected state of feeling. He is depicted as yellow in colour.

Rinpoche; rin po the (Tib). This means ‘precious’. It is often used as an honorific form of address to incarnate lamas or to teachers who are held in very high esteem by their students.

Sadhana (Skt); sgrub thabs (Tib). Literally translated, this term means ‘means of attainment’. It is used to describe the instructions for gaining meditative realisation in connection with a specific mandala of deities.

Sakya; sa skya (Tib). This is the name for one of the four main schools of Tibetan Buddhism. The name derives from a monastery in western Tibet, founded in the 11th century by Khon Konchok Gyalpo. The literal meaning is ‘pale earth’.

Samadhi (Skt); ting nge dzin (Tib). Profound state of meditative concentration, during which the mind is single-pointedly concentrated upon the object of meditation.

Samatha (Skt) See Shamatha.

Sambhogakaya (Skt) longs sku (Tib). See Kaya.

Samsara (Skt); khor ba (Tib). Cyclic existence. The recurring pattern of birth, death and rebirth in which all sentient beings are trapped. Buddhist teachings are designed to teach beings how to release themselves from this vicious cycle.

Sangha (Skt); dge dun (Tib). This term has several meanings. It may refer to the ordained communities of monks and nuns (ordinary sangha) or to objects of refuge, ie to the third of the three Precious Jewels. These are the sublime, or arya sangha, who have attained direct realisation of emptiness.

Shamatha (Skt); zhi gnas (Tib). A technique of meditation also known as ‘calm abiding’ meditation.

Shiva (Skt). A god of the Hindu pantheon.

Shiva linga (Skt). Statue of phallus in honour of Shiva.

Siddhi (Skt); dngos grub (Tib). Spiritual attainments. Uncommon siddhi refers to achieving Buddhahood. Ordinary siddhis consist of various powers which include, amongst others, healing, walking beneath the ground, flying and prolonging life.

Six yogas; chos drug (Tib). The six yogas attributed to the Indian master Naropa include (1) inner heat (gtum mo) (2) clear light (’od gsal) (3) illusory body (sgyu-lu) (4) intermediate state (bar do), (5) transfer of consciousness (’pho ba), (6) yoga of resurrection (grong ’jug).

Skandas (Skt); phung po (Tib). See Five aggregates.

Stupa (Skt); mchod rten (Tib). The first earthly stupa was built to contain the relics of Shakyamuni Buddha. Stupas are usually built in the shape of a dome on a square base. There are a number of layers which correspond to events in the life of Shakyamuni Buddha. Stupas contain very rich symbolism, representing many aspects of the teachings, including the stages on the path to enlightenment.

Sukhavati (Skt); bde ba can (Tib). The pure realm of Buddha Amitabha.

Sutra (Skt); mdo (Tib). Discourses taught by the Buddha to his disciples. These were compiled by Ananda, after the Buddha’s Mahaparinirvana. Sutras may be categorised as belonging to the first, second or third turning of the wheel of Dharma.

Sutrayana (Skt); mdo ’i theg pa (Tib). This is one of the two subdivisions of Mahayana. Sutrayana follows the causal methods expounded in the sutras. The other subdivision, Tantrayana or Vajrayana, follows the resultant methods. See also Vajrayana.

Tantra (Skt); rgyud (Tib). This word literally means continuum. It refers to the continuum of ground, path and result. The word is also used to describe the texts which expound the tantric teachings. It is sometimes described as the path of transformation, because it teaches techniques which enable practitioners to transmute emotions and to progress quickly from an ordinary state to a state of enlightenment. See also Vajrayana.

Tantrayana (Skt); rgyud kyi theg pa (Tib) See Vajrayana.

Theravada (Skt); gnas brtan sde pa’ (Tib). The way of the elders. This is the first of the three vehicles, which stresses morality, discipline and the attainment of individual liberation. The followers of this tradition concentrate on the Hinayana sutras, which arose out of the first turning of the Wheel of Dharma. These were codified to form a canon in the Pali language. See also Hinayana.

Three kayas See Kaya.

Three Tantras. The esoteric section of the Lamdre teachings, consisting of cause, path and result. Ngag dbang chos grags, ‘Three Tantras’ was to be published in 1997. Contact Gorum Publications for further information.

Three Visions. The three visions referred to are the impure vision, the vision of experience and pure vision. See Recommended Reading for bibliographical details of the English translation of The Beautiful Ornament of the Three Visions.

Torma; gtor ma (Tib); bali (Skt). Food offering, often made from butter and roasted barley flour.

Triple Gem; Triratna (Skt); dkon mchog gsum (Tib). Also known as the Three Jewels. The Objects of Refuge: the Buddha, Dharma and Sangha. Vajrayana adds a fourth object, the Guru, who is seen as the essence of the Three Jewels.

Tshog; tshogs (Tib); Ganachakra (Skt). This term has various meanings, but is most commonly used in the Vajrayana context to denote a ritual feast offering, used to pacify obstacles, appease Dharma protectors and confer accomplishment.

Tsogshe See Lamdre.

Tsong Khapa; tsong kha pa (Tib). Founder of the Gelug school of Tibetan Buddhism. He lived from 1357 to 1419. He was also the founder of Ganden University in Tibet.

Tulku; sprul sku (Tib). This is a term used to describe the emanation body of a Buddha. It is also used in the Tibetan tradition as a title for recognised reincarnations of realised masters.

Upasaka (Skt); dge bsnyen (Tib). One who has taken one or all of the Five Precepts for a period longer than 24 hours, up to the duration of this life.

Vajra (Skt); rdo rje (Tib). Literally, diamond. Symbolically, this refers to the indestructible qualities of a Buddha. In tantric rituals, this is represented by a hand implement shaped something like a sceptre, which is used in conjunction with a bell. The vajra represents skilful means or method, and the bell represents wisdom.

Vajra Master. The master who confers the tantric initiation.

Vajra Nairatmya (Skt). Female wisdom deity. Consort of Hevajra.

Vajrasattva (Skt); rdo rje sems dpa’ (Tib). Literally, Diamond Being. Vajrasattva is a deity associated with various levels of practices. His practices are widespread across all the Tibetan traditions. As part of the preliminary practices or Ngondro, all traditions recite Vajrasattva’s One hundred syllable mantra of purification.

Vajrayana (Skt); rdo rje theg pa (Tib). This is a subdivision of Mahayana, which may be divided into Sutrayana and Vajrayana (or Tantrayana). Vajrayana is regarded as a swifter path. It is considered superior to Sutrayana because whereas Sutrayana focuses on the causal method, Vajrayana teaches the Resultant method. because it includes the ‘four purities’: (1) purity of environment (2) purity of the body (3) purity of resources and (4) purity of deeds. This path is also known as Diamond Path or Mantrayana. See also Tantra.

Vinaya (Skt); dul ba (Tib). The literal meaning of the Sanskrit word is ‘discipline’. It is used to describe the monastic vows taken by Buddhist monks and nuns and also lay Buddhist vows. It is also the term used for one of the Three Baskets, or Trikaya, into which the Buddha’s teachings were categorised. The other two baskets are the Sutras, which are collections of the Buddha’s discourses, and Abhidharma, which consists largely of metaphysical teachings.

Vipashyana (Skt); lhag mthong (Tib). A meditative state of penetrative insight into the ultimate nature of reality. This state is reached by advanced practitioners of calm abiding or Shamatha meditation.

Vipassana (Pali) See Vipashyana (Skt).

Vishnu. A Hindu deity.

Yidam; yi dam (Tib); istadeva (Skt) A meditational deity who represents certain enlightened characteristics is the Yidam to a practitioner who has a special relationship with him or her through receiving tantric initiations and practices.

* Email us with any other terms you would like defined.