Buddhist Spiritual Terms - A Glossary

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Goldenage

20 January 2005

A Compendium for studies in Buddhism


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Introduction

The careful study of Buddhism requires access to a somewhat detailed

set of definitions. The religion is mature and has been exposed to theinfluences of a number of differences in interpretation and even

practice. The result has been that words which otherwise appear

similar can have somewhat different meanings from one branch of the

belief-system to another making it difficult for an outsider to

accurately evaluate the meaning of a given text. Coupled to this, many

of the Suttras have survived only because they were translated into

languages used outside the centre of origin (North India) where Pali

was the common tongue, again potentially (at least) forcing

differences of interpretation into the belief system.

For this reason the following compendium covering many of the term

used (from one place or another or even from one text to another) has

been assembled for ease of reference.

Outline Structure of Buddhism Today

There are currently 3 branches (vehicles or paths) in

operation:

1) Hinayana (Theravada) Way of the Arhats

(original students of The Buddha but later seen as entering nirvana not

to return). In practice characterised by transcendence of sorrowful

attachment to the conditional (personal) self & transcendental

realization based on a negative assessment of material realismthe

effects of a beginning less and endless chain of causation. This is the

lesser vehicle, with focus on the enlightenment of the individual -

earliest tradition arising in India passing to southern Asia. The term

lesser refers to the smaller number of adherents at the time the name

was allocated by the followers of the greater path (Mahayana) and

was also a term of derision in the instant.

2) Mahayana (greater vehicle), the way of the

Bhodisattvas. In practice characterised by transcendence involving a

rejection of personal self, the material world is held to be nothing but

mind (projection of consciousness). Self surrender and compassionate

service follows after development of the necessary insight

(prajnaparamita). This involves the apprehension of the Arhat

followed by transcendent rejection thereof and return as a


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Bhodhisattva with the purpose of enlightening all beings before

entering fully embracing nirvanaarising in India passing to China,

Japan, northern Asia.

3) Vajryana (Tantryana), the way of the Mahasiddas.

Practice involves transcendence of both above mentionedconsiderations. All positives and negatives are transcended as aspects

of the personal self & experience. The focus in the transcendence

involves the unity of polarized opposites attainable in current lifetime -

arising in India, passing to the northTibet.

Nirvanais the state wherein the ego-sense is wiped-out - noformal supreme being is proposed in Buddhism.

In compiling the following list an attempt has been made to cover theprincipal aspects of comprehension involving the manifestation of

transcendence across the major areas of practice. Omissions and

inaccuracies are mine alone (Goldenage).


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Glossary of Buddhist TermsConvention: Skt. = Sanskrit / Tib. = Tibetan, Jap

= Japanese, K = Korean, Lank = Lankavatara Sutra, Vism =

Visuddhimagga, Miln = Milindapanha, M = Mahavedall Sutra

Abbot: A person in charge of teaching at a monastery who has attained a high degree of

Buddhist knowledge. Also refers to someone who gives monastic vows.

Abhasa: Appearances

Abhdiarma: Higher dharmas, study of dharmas, dharmology, matrix of reality.

Abhi sam: To reach completely

Abhidharma (Skt.): One of the tripitaka (three baskets) of the Buddhist canon. It is the collectionof scriptures that describes the philosophical and psychological makeup of the universe and

the sentient beings within it.

Abhidharma: [Skt.,=higher dharma, or doctrine], schools of Buddhist philosophy. Early

Buddhism analyzed experience into 5 skandhas or aggregates, and alternatively into 18 dhatus

or elements. Later schools developed the process of analysis and classification that was called

Abhidharma; their treatises were collected in the Abhidharmapitaka, one of the three main

divisions of the Pali Buddhist canon. The five skandhas analyzed experience to demonstrate

the absence of an abiding "self." The categories of analysis were dharmas, or natures, ultimate

qualities or principles that arise and pass away in irreducible moments of time. Lists of

dharmas varied from 75 to 157, with different schools classifying the dharmas into different

groups, and the exact definition of a dharma eventually became the subject of great

controversy. The greatest systematizer of Abhidharma thought was Vasubandhu (5th cent.

AD), who wrote the encyclopedic Abhidharma-kosa or Treasury of Abhidharma.

Abhilapa: Words

Abhisheka (Skt. / Tib. wang): Also known as 'empowerment' in the Vajrayana tradition. A ritual

initiation into a mandala of a particular Buddhist practice, empowerment is conferred by a

lineage teacher who is a recipient and practitioner of such transmissions. Thus, the student is

empowered to perform the practice.

Abhutaparikalpa: Wrong discrimination

Abisambudda: To reach complete awareness.

Abodes of sensation: Twelve: 6 powers of sensation (eyes, ears...mind); 6 domains of color, shape,

sound, smell, taste, feeling & thought. Two paths/vehicles (Hinayana) comprising that of the

Shravakas & that of the prateyeka-buddhas.

Absolute truth: Actual truth perceived without one's mental obscurations and fabrications.

Acharya (Skt. / Tib. loppon): Literally, 'master.' An honorific title denoting great spiritual and/or

academic achievement.

Acts of will: Father - together with (mother, see also 'ignorance') create the illusion of a

temporary self which rises up the duality of name and form - mind and matter. Attainments of

self existence & the aggregates of self rise up (in future) as birth. (see: father)

Adhishthana: Substrate of all experience. The womb, yoni, substratum, witness of all is

Brahman or Suddha ChaitanyaAdhisthana (Skt.): Also known as 'blessing(s).' In the Vajrayana tradition, a student who has

genuine devotion and proper motivation can receive the blessings of the lineage. Blessings are

usually bestowed by one's teacher and other lineage masters, or can be received through

heartfelt connection to one's practice. Blessings awaken a greater sense of awareness in the

practitioner.

Advaita: Suchness, non-duality

Agama: Traditional teachings

Agantuklesa: External dirt.

Ahankara: Essence is Jiva

Akanishtha: A heavenly realm. The supreme Buddha field.

Aknishta: Heaven, shining brilliantly

Akriti: Figures

Aksobhya (Akshobhya): 'Aksobhya' - which means 'immovable' or 'imperturbable' - is the name

given to a Buddha who is said to reside in the eastern paradise of Abhirati. According to one

legend, when he was a Bodhisattva he vowed never to give in to anger. In painting, however,he is portrayed, somewhat paradoxically, as a wrathful form with blue complexion, a vajra or


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diamond in one hand and touching the earth with his other. Often he is depicted riding on a

blue elephant.

Alabdhatmaka: Unobtainable essence

Alambana: Objects

Alaya: Normal knowledge as worked through a relative mind thus tainted/defiled.

Alaya: (Lanka) 2 aspects: 1) as it is in itself - Paramalaya-vijnana (ref. Sagathakam)

(Prabandha = incessant because of its uninterupted existence); 2) Alaya as mental

representation called Vijnaptir Alaya (Lakshana = manifested because of its activity beingperceptible by mind). Alaya is in one sense absolute and in another as being subject to

evolution (pravritti). It is the evolving aspect of Alaya that lends itself to the treacherous

interpretation of Manas. As long as the Alaya remains in and of itself it is beyond the grasp of

an individual, empiracle consciousnes and thus approaches "emptiness" itself althought this

ever lies beyond all the Vijnana activities for the latter wi ll cease working at once when the

Alaya is taken out of existence. Manas is conscious of the presence behind itself of the Alaya

and also of the latter's uninterrupted working on the entire system of the Vijnanas.

Alayavijnana: Alaya,vijnana Alaya is a store where things are hoarded for future use. The

Citta as a cumulative factor is thus identified with the Alayavjnana. But, strictly speaking, the

Alaya is not a Vijnana as there is no discerning power in it. It indiscriminatly harbours all that

is poared into it by the Vijnanas. The Alaya is perfectly neutral, indifferent, and does not offer

to give judgments. See vijana.

Alms: In Buddhism, the offering of food to monks on their daily rounds and the

donation of goods and money to the monasteries.

Alya Vijnana: All conserving mind. Metaphysical resevoir for paravritti.

Amida Buddha - Origin: In the Larger Sutra on Immeasurable Life, Shakyamuni explained how a

monk called Dharmakara ('Dharma Treasury') made vows to lead all beings to enlightenment

by creating a Pure Land, a realm that is free from the misleading ignorance that hinders our

progress to Buddhahood, and how he would enable us all to be born there. Furthermore,

Shakyamuni explained that Amida has attained enlightenment in the deep boundless past and

has achieved his purpose.

Amida Buddha: 'Amida' is a compound East-Asian word derived from two Sanskrit words:

Amitabha (Infinite Light) and Amitayus (Infinite Life). 'Amida Buddha', means, therefore,

'Infinite Light Buddha' and 'Infinite Life Buddha'. Amida is not limited to a specific point in

history although knowledge of him first arose from Shakyamuni.

Amida Butsu: Japanese version of Amitabha Buddha. See Amitabha

Amitabha (Amita, Amida): Amitabha is 'the Buddha of Unlimited Light' who is said to preside over

the Western paradise known as Sukhavati. The story has that in a previous birth, as a monk

called Dharmakara, he vowed that he would in the future create a land which was conducive

to winning enlightenment. Sukhavati or the Pure Land is the fulfilments of this vow. Those

born in the Pure Land cannot be reborn as a hell-being, animal or ghost and would only haveone further rebirth before attaining enlightenment. To be born in the Pure Land the believer

must have a sincere wish to be reborn there and must call upon the name of Amitabha ten

times. Amitabha has especial significance for Pure Land Buddhism.

Amitabha (Skt. / Tib. Opame): The Buddha of boundless light. One of the five dhyani Buddhas.

Amitabha is a symbol for the clear light state in meditation. Amitabha practice employs the

means of visualization, mantra and wishing prayers to realize the deity as the true nature of

our own mind, clear, empty and compassionate.

Amitabha Buddha (K. Amita Bul): Emanates from the meditation of the primordial Buddha. He is the

Buddha of Infinite Light and presides over the Western Pure Land. In India, where Buddhism

began, people found relief from the extreme heat of the day when the sun reached the western

sky. Thus, Amitabha's paradise came to be associated with the west. Amitabha has vowed to

save all beings that call on him. He assists them by admitting them to his Pure Land, where

they will have no hindrances to achieving enlightenment.

Amitabha: The Bodhisattva whose name means 'Budha of Boundless Light' and who

dwells in the paradise called the Pure Land. He is also the founder of this sect of Buddhism.Amrita (Skt. / Tib. dutsi): Literally, 'elixir of immortality.' A symbol of wisdom, amrita is blessed

liquor used in Vajrayana practices. This legend concerning amrita is of great importance both

in Saivite and Vaishnavite system of beliefs. The devas and the asuras (gods and demons)

united in their efforts to churn the celestial ocean of milk (ksheerasaagaram), in quest of

Amrita (the nectar of life and immortality). This mammoth task was carried out with the

Mandara Mount as the churning stick and the mythological snake Vasuki as the rope. Vishnu

assumed the Koorma avatara (tortoise) to hold the Mandara mountain in place and to prevent

it from sinking into the ocean.

Anabhoga: State of non-striving

Ananya: Not different

Anapanasati(Pali): Literally, 'Inhale-Exhale' (Ana-Panasa). Mindfulness of in-and-out breathing

used in many forms of meditation. Wakefulness during inhalation and exhaling, meditation on

the breath. One of the most important preliminary exercises for the attainment of the Four

Absorptions (Dhyana). Generally consists of counting the inhalations and exhalations, which

has the effect of calming the mind. This exercise is the basic preliminary practice of meditationin the various schools of Buddhism. Concentration on the breathing process leads to one -

pointedness of the mind; ultimately to insight that leads to Arahantship. See Dhyana


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Anatman: No self

Anatta: Not-self

Anicca: Impermanence

Animal realm: One of the six realms of existence that has as its primary cause of rebirth the

conflicting emotion ignorance. One of the three lower or unfortunate realms of existence. See

'six realms of existence or samsara.'

Animitta: No-form

Anitya: ImpermanenceAntarabhava: Middle way existence

Anugraha: Blessing

Anutara yoga: [Highest Union Lineage] Tantra-Yoga not paying much attention to external

activities but rather focuses on internal i.e. Chakrasamvara, yogambara, Hevajra (Other

tantra-yogas are [action] Kira-Tantra (carya), [behaviour] Charya-Tantra (carya), [union]

Yoga-Tantra)

Anutpattikadharmakshanti: The recognition of things as unborn (the supreme spiritual achievement of

the Bhodisattva)

Anuttara: Unexcelled

Anya: Different

Aprapti: Non-attainment.

Apratisamkhya-Niroda: Annihilation taking place without premeditation

Apratisamkhyanirodha: Annihilation

Arhat (Skt.): Literally, 'enemy destroyer.' The Arhat (Arhant) represents the Hinayana

ideal, one who has experienced the cessation of suffering through purification of the veils

produced by the 'enemy,' the kleshas or conflicting emotions. Although free from the cycles of

rebirth, the arhat is not fully enlightened.

Arhat - Arhants, Arhan (Tib): (Tibet) 16 fully realised with freedom from cycle (samsara) distinguished

by the Buddha - 1st council in Rajagrha - they renounced Nirvana cf. Bhodisattvas. Therefore

considered (north Bhuddists) as sravakas - auditors of the good word - all disciples of the

small vehicle destined to become Bhodisattvas.

Arhat: A Buddhist monk who is free from all illusions and who has achieved personal

enlightenment. This term is used primarily in Theravada Buddhism but also in Mahayana and

Vajrayana.

Arhat: Goal Nirvana. Worthy of alms, early Buddhists ie. direct students of the

Buddha.

Artha: Reality

Arupa: Non-form

Arupina: Formless

Arya: Noble, holy or worthy.

Aryabhavavastu: The exalted self-nature of all things - recognised only when the spiritual eyelooks beyond the realm of discriminations as ruled by being/non-being. Also: vivktadharma -

the truth of solitude, the absolute

Aryavastubhavasvabhva: The exalted self-nature of all things - recognised only when the spiritual

eye looks beyond the realm of discriminations as ruled by being/non-being. Also:

vivktadharma - the truth of solitude, the absolute

Asama sama Mantra: The mantra equal to the unequalled.

Ashaksha: Graduated disciples of the Buddha.

Asparas: Mates (female) of Gandharvas (air/woods spirits)

Asrava: Outflow

Asraya: Subjects

Astina-stitva: Being & non-being.

Astitvadrishti: Realism

Asuras Demons, but not always of sinister character. Powerful beings who opposed the

Devas and were overthrown by the Aryan supplanters in early Vedic times and incorporated

into the new Pantheon. Varuna and Mitra were so classified. By the end of the Vedic periodthey attained a more demonic aspect or role i.e. Vitra was quite evil. In some aspects they were

often more pios than the gods and more powerful.

Asvaras: -4- Ignorance, desire, craving (for self-existence), attachment to views

Atikranto: Bhodissatvas see through the delusion of samsara, of nirvana & of the non-

existence of nirvana (these terms cannot apply to what lies beyond duality). Nirvana is simply

the final delusion.

Atma-Sakti: It is through mind that Brahma manifests the world. He manifests himself

thereby as the differentiated universe etc. That which separates you from "god" is mind. The

aspect that stands between you and god is mind. Pull the wall down through "Om-Chintana"

or devotion & you come face to face with "God".

Atma: Ego

Atman: Hindu idea of a soul - the individual consciousness that was reborn again and

again.

Attainment & prajnaparamita: Regardless of attainment or non-attainment of any earlier knowledge,

in the emptiness of prajnaparamita all states of mind (pertaining to past, present, future)disappear & hence so does time since all time-states are fictions of the mind. This is in


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preparation for the Bhodisattva relying on what is beyond knowledge, attainment & non-

attainment i.e. prajnaparamita.

Attavada: The doctrine of Self (see pudgala)

Auspicious coincidence (Tib. tendrel): The coming together of meritorious conditions to create a positive result;

i.e., in meeting a guru or receiving teachings.

Avabhasan: Illumination or manifestation

Avacitta-Drisya: What is seen is mind itself

Avadhuti (Skt.): The central channel or nadi of the subtle body that represents non-dualwisdom.

Avalokiteshvara (Skt. / Tib. Chenrezig): 'loving eyes', the bodhisattva of compassion. One of the eight great

bodhisattvas of Shakyamuni Buddha. Avalokiteshvara, the patron deity of Tibet is the

embodiment of the compassion of all the Buddhas. Known as a yidam or deity practice,

Avalokiteshvara is a ritualized meditative technique designed to help the practitioner directly

access the spiritual qualities symbolized by the deity. The methods of supportive imagery or

visualization, mantra and wishing prayers are the means used to cultivate boundless

compassion.

Avalokiteshvara = Avalokitasvara (Avalokysatva): Has 33 manifestations (both male and female)

Avalokiteshvara: Bodhisattva of Compassion. Compassion and Wisdom represent the two

main concepts of Mahayana Buddhism. See Manjushri.

Avalokiteshvara: (4-part compound), ava- down, lok- to look, changes ita to avalok- "one who

looks down", ishvara- lord or master, - lord who looks down, master looking down, (a- ending

therefore male) also: Ashvara "sound of lamentation"

Avalokiteshvara: A subsequent incarnation of Santushita. Sanushita is realisation (sanbhoga-

kaya), Avalokiteshvara is manifestation (nimana-kaya).

Avarana: Barrier to spiritual life3 fold: 1)Karma-avarana (walls of karma, all

limiting circumstances); 2) Klesha avarana (walls of passion, anger & desire); 3) Jneya-

avarana (walls of knowledge including all forms of delusion existing/non-existing : does-

not/does. Walls of the mind.

Avidya: Ignorance as to the meaning of life.

Avyakrita: Inexplicable

Awake: Realization of one's own Buddha-nature; the primordially awake essential

nature of every being.

Awakening Buddha-aftermath: "Now I have found the Truth to end all suffering; how can I teach it

so that other people can understand it and accept it? Maybe in speaking about the Truth, I

would only confuse people, or my message might go unheeded. Perhaps I should just pass

away." Then there came the voice of Brahmadeva. "No, please don't leave the world without

teaching. You should propagate the Truth because there are so many people suffering. Your

teaching will save many of them." It is said that the deity requested the Buddha three times,

and only then did the Buddha finally agree to teach others what he had learned. The firstpeople the Buddha encountered were the five ascetics he had practiced with before. They did

not want to talk to him, but his majestic appearance forced them to look at him. The Buddha

then began to lecture about the Truth to them, and these five mendicants became his first

disciples. In Buddhism, this first lecture is called "the first turning of the dharma wheel."

Awakening Buddha-the meditation: Siddhartha found a bodhi tree on the outskirts of the city of Gaya

in eastern India. He sat down, arranged his limbs in meditation posture, and began to

meditate. He vowed not to get up until he reached enlightenment. Forty-nine days later, he

awakened to the Truth. During these days, Mara, the demon king, and his evil army attempted

to disrupt his meditation in any way they could. Mara and his cohorts failed to disturb him

and finally they fled. When the Buddha became awakened, he was thirty-five years old. (see

also jhana for technique)

Awakening Buddha-the middle way: One day, he overheard a master musician instructing his pupil. "If

the string is too tight, it will break; if the string is too loose, no sound will come out. So we

should tie the string neither too loose nor too tight and then the musical notes will emerge true

and clear." "The Middle Way!" That was what Siddhartha had sought for years. After yearsof asceticism he looked at himself: he was so skinny that his ribs were outlined against his skin,

and there did not seem to be any flesh left on him. He was so weak that he could hardly stand

up. If he continued like this, he could simply die from starvation without reaching the Truth.

He ate, but not to enjoy the taste, nor to fill his stomach. But eating too much was not good

either. The middle way was the solution. He crawled to a river and drank some water. A

young girl herding sheep came by and offered him some goat's milk, which invigorated his

thin body.

Awareness: The self-cognizant quality of mind, developed and clarified in meditation

practice.

Ayam: Coming (origination of objective world)

Ayatana: Resting place

Ayatanas: Base/source of sense-object: eye (shape/form) etc., ear, nose, tongue, body-

sense, mind-base (manoyatana)

Ayavyaya: The notion of "coming and going"

Ayukta: Irrationality, that is: appearances are born of irrationality arising from habit-energy & due to discrimination. Objectivity discriminated makes the world - a mind takes its


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rise from recognising objectivity; when it is clearly seen that what is perceived (seen) is the

Mind itself, discrimination ceases. Lank.

Bardo (Tib.): Literally, 'in between' or 'intermediate.' Bardos are the phases in the cyclical

process of life, death and rebirth. Vajrayana teachings generally define six major bardos, 1

bardo of death, The interval from the moment when the individual begins to die until the

moment when the separation of the mind and body takes place. 2 bardo of dharmata, The

interval immediately following death when the mind fully experiences its own, ultimate nature.

The first phase of the after-death experience. 3 bardo of becoming, The interval during whichthe disembodied mind moves towards rebirth. This is what is commonly referred to as 'the

bardo'. 4 bardo of this life, Ordinary waking consciousness during the present lifetime. 5

bardo of dream, The dream state experienced in sleep. 6 bardo of meditation, The state of

meditative absorption.

Bardo Thodol: The Tibetan name for the Book of the Dead.

Bardo: A human soul between the stages of after-death and rebirth.

Beings, all: The nature of beings is non-existent, and what is seen as external is nothing but

the mind; when the mind itself is not perceived, discrimination is evolved. This means there is

something not recognised by the intellect. [Lank]

Bhaisagya Buddha (K. Yaksayorae Bul): is the Medicine Buddha. He provides relief not only from disease and

misfortune, but also from ignorance, which is the greatest illness. Although Buddhas are not

typically depicted holding anything in their hands, Bhaisagya Buddha holds a medicine bowl.

Images of Bhaisagya Buddha closely resemble those of Amitabha except that Amita Buddha is

usually golden, while the Korean Medicine Buddha is almost always white. (In Tibetan

iconography it is always blue.)

Bhaisajyaguru: This is 'the Healing Buddha' or 'Medicine Buddha' and is deemed to have a

number of powers beneficial to those who call upon him. These include healing, long life,

wealth, and protection of the state. In Buddhist art his skin is either gold or blue and in one

hand he holds a medicine bowl symbolic of his role.

Bhava: Existence

Bhikkhu: A fully ordained monk who has left his home and renounced all his possessions

in order to follow the Way of the Buddha

Bhodi Sava: Enlightenment at last.

Bhodisattva: Spiritual enlightenment of self and others - the path to the enlightenment of

the whole world (Buddha). A being (sattva) of enlightenment (bhodi). Sattva also tends to

mean warrior - thus "champion of enlightenment".

Bhumi (Skt. / Tib. sa): Literally 'ground' or 'foundation.' The ten stages of realization and activity

through which a bodhisattva progresses on the path towards enlightenment.

Bhuta: Elements

Bhutakoti: Limit of reality.

Bhutanta: End of realityBhutata: Realness of things

Bhuva: Objective existence.

Bikkhu: See Bhikkhu

Bikshu: See Bhikkhu

Birth: From the union of mother (desire) & father (ignorance) the deep-mind (alaya)

gets connected with the shallow-mind (manas) - like a rat in a pot of ghee. The red together

with the white grows up -> unclean mass ... karma -> birth. Discrimination, designation,

names. The notion of self-substance belongs to discrimination. Individual existences are

appearances, images (maya). Transcendental knowledge is not discriminated. (Lank)

Blessing(s): Also known as adhisthana. In the Vajrayana tradition, a student who has

genuine devotion and proper motivation can receive the blessings of the lineage. Blessings are

usually bestowed by one's teacher and other lineage masters, or can be received through

heartfelt connection to one's practice. Blessings awaken a greater sense of awareness in the

practitioner.

Bo Tree: The tree beneath which the meditating Gautama sat before he achievedenlightenment.

Bodh Gaya: The place of pilgrimage in Bihar, India, where Shakyamuni Buddha attained

enlightenment around 500 B.C.

Bodhi (Skt.): Enlightenment, awakening.

Bodhi Tree: See Bo Tree

Bodhicitta (Skt.): Literally, 'enlightened heart' or 'enlightened mind.' Bodhicitta or enlightened

attitude is the aspiration and action to attain enlightenment in order to deliver all sentient

beings from the sufferings of cyclic existence. The development of bodhicitta is the

indispensable essence of all Mahayana and Vajrayana practices.

Bodhidarma: Nagajuna

Bodhidarma: The legendary monk who brought Buddhism from India to China in the sixth

century C.E.

Bodhisattva (Skt.): Literally, 'enlightenment being.' 1. A practitioner who has attained

realization of the bhumis 2. A practitioner who is devoted to achieving enlightenment for the

sake of all sentient beings. 3. Someone who has taken the bodhisattva vow.


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Bodhisattva: A being in the final stages of attaining Buddhahood, who has vowed to help all

sentient beings achieve Nirvana, or enlightenment, before he himself achieves it. Accepts 3-fold

world.

Bodhisattva: Looks for the golden mean between the absolute and the mundane. Defers

liberation (proposed by indolent monks - focused on personal salvation). The two vehicles

(saravaka - student diciple, pratyekaBuddha) only concerned with own spiritual benefit as

opposed to Bhodisattva. The 2 vehicles avoid the 3-fold world through detachment.

Bodhisattvas: Bodhisattvas vow not to consider themselves free of suffering until there's nomore suffering anywhere. The Bodhisattva Vow, the heroic, altruistic journey of awakening.

(see suffering & the skandhas) (see Five Paths)

Brahman: The Ultimate Reality. Similar to a Supreme Being.

Bramarandhra (Skt.): The upper opening of the central channel (avadhuti) located on the top of

the head.

Buddha (Skt.): Literally, 'awakened one.' 1. The historical Buddha Shakyamuni. 2. Any

being that has achieved the complete, perfect enlightened state. 3. The potential for awakened

mind present in all beings. 4. Also, the first of the 'three jewels' the Buddha, the dharma and

the sangha.

Buddha Padmaprabha: Shariputra turned to the Bhodisattva path. Form is emptiness, Emptiness

is form (emptiness of self-existence) Form is not just empty but so completely so that it is

emptiness itself. Emptiness is thus "all of reality" although neither can reality be considered to

be whole. "Reality" is in essence indivisible or empty of anything self-existent (because

nothing can be defined by reference to itself only - everything partakes of characteristic

reference points of others so nothing exists in and of itself).

Buddha Sakyamuni: Mercy and compassion, the wise one of the Sakyamuni tribe. Another

name for the Buddha.

Buddha's Teaching: This world is nothing but mind.

Buddha-nature (Skt. tathagatagarbha): The essence of Buddhahood; the primordially awake essential nature

of every being. Obscured by ignorance and kleshas, this nature can be actualized by the

various practices of Buddhism.

Buddha-nature: The nature innate in every sentient being. The potential for attaining

Buddhahood.

Buddha-nature: Medieval Christian mystic Meister Ekhardt said, "The eye through which I

see God is the eye through which He sees me." There is just the seeing. There's no me and

God. The eye through which I see Buddha is the eye through which Buddha sees me. The eye

with which I recognize awareness (Buddha-nature) is the eye with which awareness (Buddha-

nature) recognizes me. (nondualism)

Buddha: Enlightened One

Buddha: There is nothing but that which is seen of the mind itself - the duality is of the

mind - existence is divided into the grasped and the grasping. As long as mentation is going onthere is materialism. When there is no rising of discrimination the world is seen as of mind

itself. [Lank]

Buddha: Self-existent one, leader.

Buddha: Space, Nirvana, causation exist in numeration - as realities they are

unobtainable. As long as there is a mental perturbation which makes one cling to an objective

world of discrimination there is materialism. When it is recognised that there is nothing

beyond that which is seen by mind itself, discrimination of being and non-being ceases, as thus

there is no external world as the object of perception discrimination abides in its own abode.

The self-abode of reality is where reality as it is, is in itself- as something solitary.

Discrimination ceases and one abides in the self-mode (abode). It ceases to evolve as

discrimination is no more borne. It is said to have ceased to evolve. In short any coming and

going of vijanas, clinging, touch etc. etc. this is materialism, yours, not mine. (Lank)

Buddha: First form of cosmology: everything exists; 2nd form: everything does not exist;

3rd form: everything is oneness; 4th form: everything is manyness (Lank)

Buddha: Sanscrit for awakened, to awaken oneself and awaken others.Buddha: Awareness

Buddhafields: Also called pure lands, this is a realm created by the pure wishes of

bodhisattvas prior to their attainment of Buddha-hood where conditions are perfect for the

swift attainment of enlightenment.

Buddhi: Essence is Ahankara

Buddhi: Intelligence

Buddhism: 3-fold: precepts, samadhi, wisdom

Buddhism: 3 Branches (vehicles): 1) Hinayana (Theravada) Way of the Arhats (original

students of The Buddha but later seen as entering Nirvana not to return) - transcendence of

sorrowful attachment to conditional (personal) self, transcendental realization based on

material realism - effects of a beginning-less and endless chain of causation, (lesser vehicle,

with focus on enlightenment of the individual) earliest tradition arising in India passing to

southern Asia. 2) Mahayana (greater vehicle), way of the Bhodisattvas, transcendence of the

rejection of personal self, the material world is nothing but mind (projection of consciousness).

Self surrender and compassionate service. With focus on the apprehension of the Arhat inNirvana but returning as a Bhodhisattva with the purpose of enlightening all beings - arising

in India passing to China, Japan, northern Asia.


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Buddhism: 3) Vajryana (Tantryana) way of the Mahasiddas, transcendence of both above

mentioned considerations. All positives and negatives are aspects of the personal self &

experience. Focus in the transcendence involving the unity of polarized opposites attainable in

current lifetime. Arising in India, passing to the north - Tibet. The adamantine vehicle

Buddhism: Founder of this religion is "the Buddha," or "the Enlightened One." Before

his enlightenment, his name was Siddhartha Gautama, with Siddhartha (meaning "one who

achieves") being his given name and Gautama (meaning "sacred cattle") being the family

name. Buddha was born in the state of Kapilavastu, now part of southern Nepal. The actualyear of his birth is disputed. The Southern Buddhists (Sri Lanka, India, Thailand, and other

Southeast Asian nations) believe that he died in 544 B.C., at the age of eighty, making the year

of his birth 624 B.C. However, there is also evidence to suggest the Buddha was born some

time between 544 B.C. and 368 B.C. As for the date of his birth, people in China and Japan

hold that the eighth day of the fourth month in the lunar calendar is his birthday, and call this

day "Buddha's Birthday" or "the Day for Showering the Buddha." His father, King

Suddhodhana, was a wealthy Kapilavastu ruler of the Shakya tribe (the Buddha is also

referred to as Shakyamuni)

Butsu-dan: Japanese Buddhist household altar.

Ch'an: Forms of Mahayana Buddhism in China. Japanese version is called Zen. See

also Zen

Ch'an: Zen, Shao-Lin-Ssu

Chain of Dependent Origination : In a formal sense the chain starts with: Ignorance (which gives rise to)->

Memory-> Consciousness-> Name & Form-> Abodes-> Contact-> Sensation-> Thirst->

Chain of Dependent Origination: Memory & Ignorance (1st two links) come from Past Existences - Birth &

Old Age(last 2 links) are effects for future existence - together = Soul. Self is not really

obviated, but simply set-aside under a different guise & ignored.

Chain of Dependent Origination: Thus the chain does not have recourse to a self so a break between any

of the links will disrupt the process & put and end to the chain of causation once & for all

which is what Buddha did. However, Avalokitesvara/Chenrezig shines the light of

Prajnaparamita (higher meditation, beyond the peak) on the links and finds they do not exist

in the first place:

Chain of Dependent Origination: (Pratitya-samupada) having 12 links - (dvadashanga) See Buddha's

Path of Enlightenment.

Chaitya: An assembly hall for monks.

Chakra (Skt. / Tib. khorlo): Literally, 'circle' or 'wheel.' In Buddhist yoga practice, this refers to the

energy centres of the subtle body, head, throat, heart and navel.

Chakrasamvara (Skt. / Tib. Khorlo Demchog): Literally, 'binder of the chakras.' Chakrasamvara is a heruka

visualized as dark blue in colour and in union with his consort, Vajrayogini. An important

tantric deity; a key yidam of Kagyu lineage.

Chenrezig (Tib. / Skt. Avalokiteshvara): 'loving eyes,' the bodhisattva of compassion. One of the eight greatbodhisattvas of Shakyamuni Buddha. Chenrezig, the patron deity of Tibet is the embodiment

of the compassion of all the Buddhas. Known as a yidam or deity practice, Chenrezig is a

ritualized meditative technique designed to help the practitioner directly access the spiritual

qualities symbolized by the deity. The methods of supportive imagery or visualization, mantra

and wishing prayers are the means used to cultivate boundless compassion. (see deity)

Chia-Shan: When you see form you see the mind - but people only see form --- They

don't see the mind, look into the depths and think about what you are doing one act at a time

& you will suddenly see. When you don't see, you see it . When you see it, you don't see it.

Circumambulation: Act of walking clockwise in reverence around a sacred object such as stupa,

a temple, holy landmark, etc.

Citta Alambana: Objects of the mind.

Citta matra: Mind only, here citta appears in the highest sense - not simply mentation nor

intellection nor perception (as a function of consciousness) but identified with the alaya in an

absolute aspect. Lank.

Citta: MindCitta: from the root "cit", to think. In the Lankavatara Sutra the derivation is made

from the root "ci" - to pile up, to arrange in order.. The citta is thus a storehouse where the

seeds of all thoughts and deeds are stored up. In a general sense citta means mind, mentation,

ideas including the activity of the manas and manovijnana and also the vijnanas and it is also

specifically a synonym for alayavijnana in a relative aspect.

Cittakalpa: also called Vijnanakaya. Here Citta and Vijnana are used synonomously

(Lank). Vijnanakaya\Cittakalpa consists of: - Alayavijnana, Manas, Manovijnana, & 5 sense-

Vijnanas. Note: in fact perception = discrimination and every vijnana performs these two

functions simultaneausly (Lank) but this (analytical function) of a double activity does not

belong to the Alayavijnana.

Cittasraya: Innermost seat of consciousness

Cittasya dharmata: Essence of mind

Coming & Going Coming (ayam) means the origination of the objective world as effect & going

(vyayam) is the not seeing of the effect. When one thoroughly understands the coming & going

discrimination ceases.Compassion (Skt. karuna / Tib. nyingje): The unconditional wish that all sentient beings be freed from physical

and mental suffering.


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Completion (Skt sampanakrama/Tib. dzog rim): One of the two stages of tantric practice based upon absolute

or ultimate truth. In the Kagyu tradition, the six yogas of Naropa are completion stage

practices. See development stage.

Conditioned existence: Life within the six realms of existence or samsara where experiences are

conditioned by causes and effects and inevitable suffering.

Conflict within Buddhism: In Tibet, from the early seventeenth century well into the eighteenth

competing Buddhist sects engaged in armed hostilities and summary executions. In the

twentieth century, in Thailand, Burma, Korea, Japan, and elsewhere, Buddhists clashed witheach other and with non-Buddhists. In Sri Lanka, armed battles in the name of Buddhism are

part of Sinhalese history. The Chinese Communists occupied Tibet in 1951 the resulting treaty

provided for ostensible self-government under the Dalai Lama's rule with China having

military control and exclusive right to conduct foreign relations. Whatever wrongs and new

oppressions introduced by the Chinese in Tibet, after 1959 they did abolish slavery and the

serfdom system of unpaid labour, and put an end to floggings, mutilations, and amputations as

a form of criminal punishment. They established secular education, thereby breaking the

educational monopoly of the monasteries. And they constructed running water and electrical

systems in Lhasa.

Conflicting or disturbing emotion(s): Also called negative emotions or kleshas. Conflicting emotions

obscure the essentially pure nature of mind. The five conflicting emotions are passion (also

called desire or attachment), aggression, ignorance, jealousy and pride.

Confusion: Not seeing or understanding the true nature of mind and the suffering in

conditioned existence that results from it.

Consort: A female deity (Tib. yum), represented in union with a male deity (Tib. yab).

The female symbolizes wisdom, inseparable from the male aspect of skilful means. Also,

consort refers to the wife of a great teacher.

Contact: For definition requests or comments, please email [email protected]

Crazy wisdom: The primordial wisdom or skilful means of a realized meditation master that

spontaneously responds to situations to fulfil the four enlightened actions of pacifying,

enriching, magnetizing and destroying. Even though the behaviour of a crazy wisdom master

may appear outrageous and unconventional, the motivation of his or her action is based on

unconditional compassion.

Cuanda: Blacksmith that gave a meal to Buddha, causing him to become ill.

Cyuti: Two-fold death, egoless-ness of things and persons

Daka (Skt.): Literally, 'sky-dancer.' The cosmic male energy principle associated with

skilful means.

Dakini (Skt.): Literally, 'sky-dancer.' The cosmic feminine energy principle associated with

knowledge, wisdom and creativity.

Damaru (Skt.): A double-sided hand drum used in tantric practices.

Dana: GenerosityDarsana: Insight

Davadashanga: Twelve links of dependent organisation

Deity: In Buddhism, there are no external saviors; rather deity is often used as a

translation for 'yidam' representing an enlightened quality used as a meditation support.

Dewachen (Tib. / Skt. Sukhyavati): 'The place of great bliss.' The Buddhafield or pure land of Buddha

Amitabha where development towards enlightenment is swift and uninterrupted.

Dhammapada, XIV, 5: To shun all evil, To do good, To purify one's heart. This is the teaching

of the Buddhas.

Dharma (Skt. / Tib. ch?): Of the many meanings for this term, in its broadest sense it means all that

can be known. Buddhism and the Buddha's teachings are referred to as 'the Dharma' and a

'thing' or phenomenon, a constituent of existence, is called a dharma. It is also the second of

the three jewels: the Buddha, the dharma and the sangha.

Dharma Buddha: Forms seen as external are due to the imagination of people, they are

nothing but Mind itself & therefore there is no external world. [Lank]

Dharma-kaya: Real body of a Buddhaas pure as the moon in the sky.Dharma: The ultimate law, or doctrine, as taught by Buddha, which consists of the Four

Noble Truths and the Eightfold Path.

Dharma: Truth

Dharma: Building-block of reality.

Dharma: Thought

Dharmadhatu (Skt.): The un-contrived realm of all elements of phenomena, both samsara and

Nirvana; the ultimate space in which all transpires.

Dharmadhatu: Abides forever - Tathagata or not [Lank]

Dharmadhatu: Realm of truth

Dharmakaya (Skt.): One of the trikaya, the three bodies of a Buddha. Dharmakaya, the wisdom

form or mind of the Buddhas is none other than absolute truth, which is non-conceptual and

indefinable.

Dharmakaya: "ground state" of pure consciousness (sky)

Dharmamegha: Law-cloud

Dharmamegha: The Dharma-cloudDharmapala (Skt. / Tib. ch? kyong): 'Protector of the dharma.' An enlightened being, generally of

wrathful appearance, who eliminates obstacles on the path to enlightenment.


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Dharmas: Teachings of Buddha ie law - permanent universal truth.

Dharmata (Skt.): The fundamental nature of all phenomena, the essence of reality.

Dharmata-Buddha: Suchness, true nature of things, phenomena as seen by enlightened being.

[Lank]

Dharmata-Nishyanda-Buddha: The Buddha that flows out of the absolute Dharma.

Dhatus: Tissues of human body, 7: chyle, blood, muscle, fat etc

Dhyana(Four Absorptions): A state of mind achieved through higher meditation.

Dhyana: Meditation, contemplationDhyani buddha (Skt.): The five dhyani Buddhas - Amitaba, Akshobya, Amoghasiddhi,

Ratnasambhava and Vairocana express the fully enlightened energy corresponding to the five

Buddha families - padma, vajra, karma, ratna and Buddha. Each Buddha is the central figure

of his family's mandala.

Diamond Sutra: A discourse by the Buddha on the characteristics of enlightenment

Dipankara Buddha The Buddha of Fixed Light. Said to predate the historical Buddha in a

world cycle long past and to have foretold his coming. Sometimes equated with Adibuddha,

the "original Buddha".

Discrimination: Life, warmth, vijana, alaya, vital principle, manas, manovijnana....... While

the imagined is being imagined the imagination itself has no reality; seeing that discrimination

has no reality, how does it really take place? [Lank]

Don(s) (Tib.): Ostensibly caused by a malevolent spirit, dons are physical and/or mental

obstructions experienced due to a lack of mindfulness.

Dorje (Tib. / Skt. vajra): Generally symbolizing indestructibility or adamantine quality, the dorje or

vajra is a ritual object used together with a bell or ghanta. The dorje represents skilful means

or compassion and the bell symbolizes wisdom.

Dorje Chang (Tib. / Skt. Vajradhara): Literally, 'vajra holder.' The name of the dharmakaya Buddha who is

of particular importance to the Kagyu lineage. The ultimate source of tantric teachings, he is

of dark blue color and crosses his arms while holding a bell and dorje, symbolizing the

inseparability of wisdom and skilful means.

Dorje Phagmo (Tib. / Skt. Vajrayogini): A semi-wrathful deity visualized as red in color, Dorje Phagmo

represents the transformation of ignorance and passion (desire or attachment) into wisdom

and compassion. An important tantric deity, a key yidam of the Kagyu tradition that is

generally practiced after completion of ngondro or the preliminary practices.

Dorje Sempa (Tib. / Skt. Vajrasattva): Literally, 'vajra being.' The Buddha of purification. One of the four

preliminary practices using the recitation of the 100-syllable mantra, Dorje Sempa practice

involves acknowledging and regretting all one's negative actions with the aim to purify the

habitual tendencies from which they arise. Dorje Sempa is visualized as white in color and

represents the intrinsic capacity of the mind to recognize its own primordial purity.

Dosha: Error

Dravya: SubstancesDrishti-dosha: Intellection

Drisya: What is seen

Drisyam: Visible world

Duality: The mistaken perception separating the perceiver and the world, self and other,

this and that.

Duhkas: Retributions of suffering create Klesus

Dukkha: Suffering, emptiness, impermanence. (one of 4 noble truths)

Dukkha: Suffering

Duramgama: The stage of "far-going"

Dzog chen (Tib. / Skt. maha ati): 'The great perfection.' Perfection means that the nature of mind contains

all the qualities of the three kayas: it is empty, it is clear and it is all encompassing. Dzog Chen

is an important tantric practice of the Nyingma lineage.

Ego-clinging: Holding on to the belief in 'I,' a self.

Ego: The mistaken notion of 'I', a separate self, from which all confusion and

suffering arises.Ego: Lankavatara Sutra: (755) The ego being (primarily) pure has been defiled on

account of the external passions since the beginning-less past & what has been added to the

outside is like a (soiled) garment to be washed off. (756) As when a garment is cleansed of its

dirt, or when gold is removed from its impurities, they are not destroyed but remain as they

are; so is the ego freed from its defilements. (765) Those who hold the theory of non-ego are

injurers of the Buddhist doctrines, they are given up to the dualistic view of being & non-

being; they are to be ejected by the convocation of the Bikshus and are never to be spoken to

(see also 766)

Egoless-ness: The experience of our world absent of dualistic fixation, either of oneself or of

external phenomena. One of the three marks of existence.

Eight auspicious symbols: Symbols that correspond to the different parts of a Buddha's body -

eternal knot, lotus, canopy, conch, wheel, banner, vase and fish.

Eight worldly dharmas: The worldly concerns of gain and loss; happiness and suffering; praise

and blame; and fame and infamy.

Ekaggata: One-pointedness. Unlike other jhana factors, one-pointedness is notspecifically mentioned in the usual formula for the first jhana, but it is included among the

jhana factors by the Mahavedalla Sutta (M.i,294) as well as in the Abhidhamma. One-


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pointedness is a universal mental concomitant, the factor by virtue of which the mind is

cantered upon its object. It brings the mind to a single point, the point occupied by the object.

As a jhana factor one-pointedness is always directed to a wholesome object and wards off

unwholesome influences, in particular the hindrance of sensual desire. As the hindrances are

absent in jhana one-pointedness acquires special strength, based on the previous sustained

effort of concentration

Empowerment (Skt. abhisheka / Tib. wang): A ritual initiation into a mandala of a particular Buddhist

practice, empowerment is conferred by a lineage teacher who is a recipient and practitioner ofsuch transmissions. Thus, the student is empowered to perform the practice.

Emptiness (Skt. shunyata): In the Mahayana, emptiness refers to the absence of self or ego in the

mind and in its external projections. Refers to the fact that all conceptual frameworks are

empty of any reality, of a solid and unchanging essence. Also refers to the absolute and pure

quality of mind. Emptiness is taught as the central theme of prajnaparamita texts and

madhyamika philosophy. The meaning is thus "not space" but something like the opposite.

Namely the absence of the falsely conceived space between entities of the mind or those of the

material world created by discrimination.

Emptiness: Does not mean "nothingness", it is the absence of erroneous distinctions

dividing one entity from another, one being from another, one thought from another.

Emptiness is not nothing it is everything "everything at once -> as seen by Avalokiteshvara.

True emptiness has never not existed but by means of existence it is distinguished from

emptiness. Illusion existence has been empty from time without beginning, but by means of

emptiness it is seen as existing. And because emptiness is an existent emptiness, it is not empty.

Emptiness which is not empty, does not stop being empty. And existence which does not exist,

exists but not forever.

Emptiness: None of the Dharmas are found in emptiness (i.e. knowledge thereof) but also

the one who knows the knowledge of emptiness cannot be found either (no attachment). The 5

skandhas as well as all the rest are emptythe light of the mind shines alone. Thus emptiness

is not a state to be attained, it is merely a transient insight immediately filled by the light of

mind alone (or the reflection thereof).

Emptiness: By understanding that the Dharmas are empty inside & out the vision of ones

wisdom is not blocked by the nature of existence.

Ending of Ignorance: But if there is no ignorance how can there be an ending of ignorance?

What is there that ends (dies)? Because its nature is empty we say there is no ignorance.

But because of true emptiness (that is, the emptiness of no ending ofignorance) there is

nothing that can end. Likewise, if the 12 links of causation arise, then life & death can come to

an end. But because causation does not arise, in that the nature of no ending of life & death is

empty then the resulting true emptiness means that there is no end to life & death (i.e. old

age & death). That is, the non-existence of the links of causationdoes not exist. Thus

Avalokiteshva having told Shariputra that in the light of Prajnaparamita the links of the chaindo not exist, now tells him, in the same light, their non-existence likewise does not exist.

Enlightened attitude (Skt. bodhicitta): Enlightened attitude or bodhicitta is the aspiration and action to

attain enlightenment in order to deliver all sentient beings from the sufferings of cyclic

existence. The development of enlightened attitude is the indispensable essence of all

Mahayana and Vajrayana practices.

Enlightenment (Skt. bodhi / Tib. jangchup): The ultimate achievement of Buddhahood, the state of realization

in which the subtlest traces of ego and ignorance about the nature of reality are purified or

eliminated.

Enlightenment: After master Huineng: no form, no thought, no abiding (Ch'an - Zen). No

thought no abiding (Diamond Sutra) when the mind functions without abiding it is called

"no thought" - when the mind functions but abides on certain things it is called "having

thoughts". No-form means no unchanging and definite form. Diamond sutra -"wherever there

are phenomena there is illusion".

Error: Accumulation thereof as by non-recognition of an external world as of mind

itself! Clinging thereto (the false ground/reality state) leads to multitudinous un-realities i.e.scenes and persons as if created by magic & imagined as really in existence.[Lank]

Fear of birth & death: Engenders seeking for nirvana, a dream, a delusion.

Feast offering (Skt. ganachakra / Tib. tsok): Blessing, offering and consuming food and drink as

representations of wisdom during a ritual practice.

Five Hindrances (to jhana): The five hindrances (pancanivarana) are sensual desire (kamachanda),

ill will (byapada), sloth and torpor - sloth (thina), torpor (middha) -, restlessness and worry -

restlessness (uddhacca), worry (kukkucca) i.e. the sense of guilt aroused by moral

transgressions -, and doubt - (vicikiccha) -. The hindrances are specifically obstructive to

jhana, each hindrance impeding in its own way the mind's capacity for concentration. When

the 5 hinderances are overcome it is called Upacara Samadhi, known also as neighborhood

concentration. This group of 5 constitute the principal classification used by the Buddha for

the obstacles to meditation. It receives this name because its five members hinder and envelop

the mind, preventing meditative development in the two spheres of serenity and insight. Hence

the Buddha calls them obstructions, hindrances, corruptions of the mind which weaken

wisdom. The Buddha says that all the hindrances arise through unwise consideration (ayonisomanasikara)


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Five buddha families: Buddha, vajra, ratna, padma and karma families represent the five

qualities of wisdom, respectively

Five paths (Tib. lam nga): According to the Mahayana doctrine, the five paths to enlightenment are,

1 path of accumulation, Here, the practitioner focuses on purification and the accumulation of

merit. 2 path of unification, The focus here is cutting attachment at its root through

application of the teachings. 3 path of seeing, Here one has gone beyond cyclic existence and

has reached the first bhumi. 4 path of meditation, The second through tenth stages of the

bodhisattva. 5 path of no more learning, Full enlightenment. The stage past the tenth bhumi.Four Noble Truths: 1. Life means suffering. 2. The origin of suffering is attachment. 3. The

cessation of suffering is attainable. 4. The path to the cessation of suffering.

Four classes of tantra: According to the New Translation School, the division of tantra into kriya

(action), carya (performance), yoga (union) and anutara yoga (highest union).

Four karmas (Tib. thrinly zhi): The Buddha's compassion is expressed through four main kinds of

activity: pacifying, enriching, magnetizing, & destroying

Four noble truths: The first teaching given by Buddha Shakyamuni, the truth of suffering, the

cause of suffering, the cessation of suffering, and the path to cessation of suffering.

Gagyu Sect Tibetan Buddhism.(white): The Gagyu (Gagyupa, Kagyu, Kagyupa,) Sect, founded in the 11th

century, stresses the study of Tantrism and advocates that Tantrist tenets be passed down

orally from one generation to another. Hence the name Gagyu, which in the Tibetan language

means "passing down orally." Marba and Milha Riba, the founders of the Gagyu Sect, wore

white monk robes when practicing Buddhism,leading to the name White Sect. In the early

years, the White Sect was divided into the Xangba Gagyu which declined in the 14th and to

15th centuries, and the Tabo Gagyu. The Tabo Gagyu was powerful and its branch sects were

either in power in their respective localities or otherwise dominant amongst feudal forces.

Gambhira Avabhasam: Deep Samadhi, called "manifestation of the Deep". Buddha"s entering

into the "womb of pragnaparamita".

Gambhira: Navel & vagina (clefts of the body)

Gambhira: Deep (practice) of Buddha teaching - 2 clefts (navel & vagina) linking life to

life.

Gampopa (Tib.): (1079-1153). Predicted by the Buddha, the 'Physician from Dhagpo' was the

most famous disciple of Milarepa and founder of the Kagyu monastic order. Gampopa

brought together the mahamudra lineage of Milarepa with the Kadampa tradition of

Mahayana mind training. Gampopa is said to have had 50,000 students and was the first of the

Kagyu lineage to teach widely.

Gandha: Smell

Gandharvas: (city of) spirits of air/forests mountains, mates of Apsaras, where children see

magically created people coming & going & imagine they are real....

Garbha: Womb

Gassho (Japanese) a: (Often from term 'Kongo-Gassho' with Kongo meaning 'mixture' or'blend'). A Mudra (hand posture) seen in Bodhisattvas or lesser Buddhist personages. The

Gassho Mudra is formed by placing the palms and fingers of the hands together in a prayer

like position in front of the mouth - with the fingertips at a point just short of the bottom of the

nose. The Gassho gesture or position reflects recognition of the oneness of all beings. The

Gassho gesture is also used to show reverence to The Buddha, Patriarchs or Teachers. The left

and right hand and posture can represent many things: The right hand represents the one

performing the salute; the left, the thing, idea or person to whom Gassho is being rendered.

Gassho (Japanese) b: 1) Non-Duality: One hand symbolizes the mind, the other the body, and the

posture reminds you that you and all other living beings are one. 2) One hand stands for you

and the other for the person you are greeting or for the entire universe.

Gate: Gone! Understood.

Gati: Ocean of birth and death

Gau (Tib.): An amulet box, reliquary used to hold sacred substances.

Gautama Buddha: lived between approximately 563 BC and 483 BC. Born Siddhartha

Gautama (Sanskrit, Siddhattha Gotama Pali ? descendent of Gotama whose aims areachieved/who is efficacious in achieving aims), he later became the Buddha (lit. Enlightened

One). He is also commonly known as Shakyamuni or Sakyamuni (lit. "The sage of the Shakya

clan") and as the Tathagata (lit. which may mean "thus-come-one" or "thus-gone-one").

Gautama was a contemporary of Mahavira.

Gelong (Tib.): A fully ordained monk.

Gelongma (Tib.): A fully ordained nun.

Gelug (Tib.): Literally, 'virtuous.' One of the four great schools of Tibetan Buddhism

founded by Je Tsonkhapa in the 14th century. Also referred to as the 'Yellow Hat' sect. The

head of the Gelugpa lineage is the Dalai Lama.

Gelug Sect of Tibetan Buddhism (Yellow): Gelug (Gelukpa) means Order of Excellence or Virtuous Order

in the Tibetan language. This Buddhist sect requires its followers to strictly abide by its

disciplines. The Gelug monks usually wear yellow peach-shaped hats, and so it is also known

as the Yellow Sect. The Gelug Sect was stared by Tsongkhapa in the late 14th century,

following a period of religious reform. Tsongkhap was originally a monk of the Kargdam Sect.

He went to the U-Tsang region to study the Buddhist scriptures in 1373, and combinedfeatures of other Tibetan Buddhist sects, such as the Sakya and Kagyu sects, in his new

doctrine. He gave equal importance to exoteric and esoteric forms of Buddhism. Tsongkhapa


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strictly abided by the religious disciplines and set a good example for his followers. To show

his difference from other monks and his determination to observe the commandments,

Tsongkhapa began to wear a yellow hat.

Gelugpa: See Gelug

Ghanta (Skt.): The ghanta or bell is a ritual object used together with a dorje or vajra. The

bell symbolizes wisdom and the dorje represents skilful means or compassion.

God realm: One of the six realms of existence that has as its primary cause of rebirth the

conflicting emotion pride (sometimes also attributed to the ignorance of bliss). The lives ofgods while long and marked by sensuous bliss are ended in great sorrow as their fall from the

god realm towards a lower rebirth becomes imminent. See 'six realms of existence or samsara.'

Gogan (Jap): Actual case-stories about enlightenment

Gotama: Another name for Buddha.

Gotram Tathagata: Pure essence of Tathagatahood

Grasping and fixation: The dualistic process whereby external objects other than 'self' are fixated

upon as solid entities and the mind 'I' then grasps them. [Lank]

Gum: To go, understand.

Guru (Skt. / Tib. lama): Spiritual teacher who guides disciples on the path to liberation or

enlightenment. A guru or lama is particularly important in the Vajrayana tradition.

Guru yoga (Skt.): Literally, 'union with the teacher.' A fundamental tantric practice in which

the meditator receives the blessing of the guru by seeing him as no different from the Buddha,

the yidam and the essential nature of one's own mind. Also one of the four preliminary

practices of ngondro.

Gyalwa (Tib.): 'Victorious One.' The honorific title of the Karmapa, the head of the Karma

Kagyu lineage.

Gyalwa Karmapa White radiance. Brings all to the level of the Buddha by transmission of

the essence of the teaching thereof. The embodiment of the compassion of all the Buddhas &

Bhodisattvas - limitless compassion - the Buddha's intent to benefit all sentient beings. The

embodiment of Bhodisattva Avalokiteshvara (Chenrezi) "May I be the last one to achieve

Buddhahood after the last sentient being has done so". The last incarnation of Gyalwa

Karmapa will point to the next - this will continue until the last sentient being has obtained

Buddhahood (21 to present).

Gyalwa: Lord, who is like the ocean in power and profundity.

Habit-energy: It is a man's mind that is perceived as something resembling the form of a

star, cloud, sun etc. & what is thus perceived (by them) is born of habit-energy. The directed

energy carry-over from previous incarnations.

Habitual tendencies: Habitual patterns of body, speech and mind created by the karmic imprints

of behaviours from previous lives.

Hasta: Hand

Heart Sutra Mantra Tayatha Om Gate Gate Paragate Parasamgate Bodhi Soha:"Gone, Gone,Gone beyond, gone utterly beyond. Oh, what an Awakening"

Heart Sutra: The extremely concise treatise on emptiness regarded as the heart or essence of

the vast prajnaparamita (perfection of wisdom) literature.

Heart Sutra: Prajnaparamita's womb, chanting the Chenrezig mantra results in rebirth as a

Buddha"

Hell realm: One of the six realms of existence that has as its primary cause of rebirth the

conflicting emotion aggression. The hell realm is marked by intense and constant suffering

and is the most painful of the three unfortunate realms of existence. See 'six realms of

existence or samsara.' Bin Tochu realm (Tibet)

Heruka (Skt.): Wrathful, male tantric deity or yidam. The masculine principle of skilful

means that creates power in situations.

Hetulak shana: Released from cause & form (pure)

Hierarchy of enlightenment: Nirvana->Arhat->Boddisattava->Buddha

Hinayana (Skt.): Literally, 'small vehicle.' In the Vajrayana system, the first of the three yanas

or vehicles. Hinayana emphasizes individual liberation from conditioned existence or samsara.Hinayana is subdivided into the shravakayana and pratyekabuddayana.

Hinayana: Literally, 'small vehicle.' A term used by the Mahayanists to describe earlier

orthodox sects of Buddhism (Theravada School). Their scriptures are written in Pali, an

ancient Indian language. See also Theravada and Vajrayana

Hinayana: Lesser vehicle - considered by Mahayana to be inferior because emphasis on

individual liberation. Once in Nirvana they will not return. The condition is absolute. For

Arhats entering Nirvana is a one-way trip.

History of Dharma: Early Hinayana: 1st turn of wheel of Dharma - Buddha negated the

existence of a permanent substantial self, did not elaborate a discussion of emptiness; 2nd turn

- Teachings on the emptiness of phenomena & non-substantiality (emptiness of the personality

of self); 3rd turn - Tathagatagarbha or Buddha-nature. Even if no such thing as self, ego, soul,

but there is an element of incorruptible spiritual principle called Tathatagarbha or

Buddhahood that cannot be vitiated and cannot lead to passion and confusions.[Lank]

Hridya: Heart, centre, core, essence, best, dearest, most secret part of anything

Huata (Jap): Single seed-phrase "who am I?" designed to trigger enlightenment.


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Hui Ching: When the wind blows against water it creates bubbles. As long as they are

bubbles they aren't water. When the bubble disperse and become water, they aren't bubbles.

Bubbles are beings the water represents Buddha-nature.

Hui-Ching: The purest emptiness has no image but it is the source of all images. The

subtlest reasoning has no words but is the origin of all words. Thus images come from no-

image & words from no-words. These words that are no-words arise in response to beings, &

these images that are no-image appear according to the mind. By means of words that are no-

words, Bhodisattvas spread their teaching, and by means of images that are no-image,Buddhas appear in the world. The Heart Sutra is thus the jewel of all teaching.

Human realm: One of the six realms of existence that has as its primary cause of rebirth the

conflicting emotion passion (also called desire or attachment). It is only through the human

realm that one can attain enlightenment. One of the three higher or fortunate realms of

existence. See 'six realms of existence or samsara.'

Hungry ghost or preta realm: One of the six realms of existence that has as its primary cause of

rebirth the conflicting emotion craving or impoverishment (associated with pride). One of the

three unfortunate realms of existence. See 'six realms of existence or samsara.' Vajrayana.

Greed and craving indicated by large belly and small mouth.

Icchanta: Those destitute of Buddha nature

Ignorance: Mother - together with (father, see also 'acts of will') create the illusion of a

temporary self which rises up the duality of name and form - mind and matter. Attainments of

self existence & the aggregates of self rise up (in future) as birth.[Lank]

Ignorance: Means to mistake the true for the false & the false for the true - Includes not

only the absence of knowledge but the presence of delusion.

Iha: Here! Right Now! Right here right now! (Avalokitesvara: The skandhas are empty

- Here! Shariputra!. (Heart Sutra). The skandahas were considered "real" by the

Sarvastivadins...... Here! Shariputra.... Form is emptiness, Emptiness is form... Shariputra had

understood previously form to be empty (full stop).

Impermanence: One of the three marks of existence, referring to the transitory nature of all

composite phenomena.

Imponderables a: (Four Imponderables). Four things that Buddha warned against. One of

these was trying to get into Karmic detail and look to find the 'results' of volitional actions

(Karma). It is enough to just Know and Understand and Intuitively have insight into the Fact

that Volitional Action (karma) begets a result (Vipaka). It is even impossible to judge good

and bad because that leads to the intellectual trap of duality and it's Dukkha. From the Pali

Canon.... 'These four imponderables are not to be speculated about. Whoever speculates about

them would go mad & experience vexation. Which four

Imponderables b: 1. The Buddha-range of the Buddhas (i.e., the range of powers a Buddha

develops as a result of becoming a Buddha)... 2. The jhana-range of one absorbed in jhana

(i.e., the range of powers that one may obtain while absorbed in jhana).... 3. The results ofkamma... 4. Speculation about (the first moment, purpose, etc., of) the cosmos is an

imponderable that is not to be speculated about. Whoever speculates about these things would

go mad and experience vexation.

Indryas: Essence is mind

Jambhala (Skt.): The god of wealth depicted holding a mongoose spewing jewels.

Jambudvipa (Skt.): In Buddhist cosmology, the southernmost of the four main continents. In

some contexts, Jambudvipa refers to Southeast Asia and in others it refers to the world in

which we live.

Jati smaran: The going into past lives. Buddha and Mahavira both used this technique.

Jealous god or asura realm: One of the six realms of existence that has as its primary cause of rebirth

the conflicting emotion jealousy, also called envy or paranoia. One of the three higher realms

of existence. See 'six realms of existence or samsara.'

Jhana [Pali]: Jhanas: rapturous states achieved through the practice of samatha meditation.

They consist of four material jhanas and four formless jhanas. In Buddhism, the meditative

stages of samatha (or shamatha: tranquillity), Samadhi (specifically, access concentration:upacara samadhi), and jhana [Pali] or dhyana [Sanskrit] (absorption) correspond roughly to

Patanjali's dharana, dhyana, Samadhi, respectively. Jhanas are samadhi states, states of one-

pointedness, states of stability. Dhyana [Sanskrit]:

Jhana factors (a: First aroused by the meditator's initial efforts to concentrate upon one of the

prescribed objects for developing jhana. As he fixes his mind on the preliminary object, such

as a kasina disk, a point is eventually reached where he can perceive the object as clearly with

his eyes closed as with them open. This visualized object is called the learning sign

(uggahanimitta). As he concentrates on the learning sign, his efforts call into play the

embryonic jhana factors, which grow in force, duration and prominence as a result of the

meditative exertion. These factors, being incompatible with the hindrances, attenuate them,

exclude them, and hold them at bay. With continued practice the learning sign gives rise to a

purified luminous replica of itself called the counterpart sign (patibhaganimitta), the

manifestation of which marks the complete suppression of the hindrances and the attainment

of access concentration (upacarasamadhi). All three events-take place together.

Jhana factors (b: Simultaneously with his acquiring the counterpart sign his lust is abandonedby suppression owing to his giving no attention externally to sense desires (as object). And

owing to his abandoning of approval, ill will is abandoned too, as pus is with the abandoning of


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blood. Likewise stiffness and torpor is abandoned through exertion of energy, agitation and

worry is abandoned through devotion to peaceful things that cause no remorse; and

uncertainty about the Master who teaches the way, about the way, and about the fruit of the

way, is abandoned through the actual experience of the distinction attained. So the five

hindrances are abandoned. (Vism. 189; PP.196). Though the mental factors determinative of

the first jhana are present in access concentration, they do not as yet possess sufficient

strength to constitute the jhana, but are strong enough only to exclude the hindrances. With

continued practice the nascent jhana factors grow.Jhana or Dhyana without form: (arupa jhana): absorption without form, leading to increasing

rarefaction or incorporeality (similar to Patanjali's asamprajnata samadhi. Asamprajnata-

samadhi is sometimes known in Vedanta circles as nirvikalpa-samadhi). Asamprajnata-

samadhi is generally considered to incorporate the first four Jhanas within its scope

Jhana-applied thought (Vitakka) & counterpart 1: The jhana factors are first aroused by the meditator's initial

efforts to concentrate upon one of the prescribed objects for developing jhana. As he fixes his

mind on the preliminary object, such as a kasina disk, a point is eventually reached where he

can perceive the object as clearly with his eyes closed as with them open. This visualized object

is called the learning sign (Uggahanimitta). As he concentrates on the learning sign, his efforts

call into play the embryonic jhana factors, which grow in force, duration and prominence as a

result of the meditative exertion. These factors, being incompatible with the hindrances,

attenuate them, exclude them, and hold them at bay. With continued practice the learning sign

gives rise to a purified luminous replica of itself called the counterpart sign

(patibhaganimitta), the manifestation of which marks the complete suppression of the

hindrances and the attainment of access concentration (upacarasamadhi).

Jhana-applied thought (Vitakka) & counterpart 2: All three events-the suppression of the hindrances, the arising

of the counterpart sign, and the attainment of access concentration -- take place at precisely

the same moment, without interval (Vism. 126; PP.131). And though previously the process of

mental cultivation may have required the elimination of different hindrances at different

times, when access is achieved they all subside together. The Visuddhimagga explains the

difference between the two signs thus: In the learning sign any fault in the kasina is apparent.

Jhana-applied thought (Vitakka) & counterpart 3: The counterpart sign appears as if breaking out from the

learning sign, a thousand times more purified, like: a looking-glass disk drawn from its case; a

mother-of-pearl dish well washed; the moon's disk coming out from behind a cloud but it has

neither colour nor shape. If it had, it would be cognizable by insight and stamped with the

three characteristics. But not like that. It is born only of perception in one who has obtained

concentration, being a mere mode of appearance (Vism. 125-26; PP.130). The counterpart sign

is the object of both access concentration and jhana, which differ neither in their object nor

in the removal of the hindrances but in the strength of their respective jhana factors. Weak in

the former, but in the jhana they are strong enough to make the mind fully absorbed in the

object. In this process applied thought is the factor primarily responsible for directing themind towards the counterpart sign and thrusting it in with the force of full absorption.

Jhana-applied thought (Vitakka) & learning sign: The jhana factors are first aroused by the meditator's initial

efforts to concentrate upon one of the prescribed objects for developing jhana. As he fixes his

mind on the preliminary object, such as a kasina disk, a point is eventually reached where he

can perceive the object as clearly with his eyes closed as with them open. This visualized object

is called the learning sign (Uggahanimitta). As he concentrates on the learning sign, his efforts

call into play the embryonic jhana factors, which grow in force, duration and prominence as a

result of the meditative exertion. These factors, being incompatible with the hindrances,

attenuate them, exclude them, and hold them at bay.

Jhana-applied thought (Vitakka): In jhana applied thought is wholesome and its function of directing

the mind upon its object stands forth with special clarity. Visuddhimagga explains that in

jhana the function of applied thought is: to strike at and thresh -- for the meditator is said, in

virtue of it, to have the object struck at by applied thought & thus threshed (Vism.142;PP148).

The Milindapanha makes the same point by defining applied thought as absorption (appana):

Just as a carpenter drives a well-fashioned piece of wood into a joint, so applied thought hasthe characteristic of absorption (Miln.62). The object of jhana into which vitakka drives the

mind and its concomitant states is the counterpart sign, which emerges from the learning sign

as the hindrances are suppressed and the mind enters access concentration. Applied thought

brings the mind to the object, sustained thought fixes and anchors it there. Applied thought

focuses the mind on the object.

Jhana-perfecting a: After attaining the first jhana a few times the meditator is not advised to set

out immediately striving for the second jhana. Before he is prepared to make the second jhana

the goal of his endeavor he must first bring the first jhana to perfection. If he is too eager to

reach the second jhana before he has perfected the first, he is likely to fail to gain the second

and find himself unable to regain the first. The Buddha compares such a meditator to a foolish

cow who, while still unfamiliar with her own pasture, sets out for new pastures and gets lost in

the mountains: she fails to find food or drink and is unable to find her way home.

Jhana-perfecting b: Perfecting of the first jhana involves two steps: the extension of the sign and

the achievement of the five masteries. The extension of the sign means extending the size of the

counterpart sign, the object of the jhana. Beginning with a small area, the size of one or twofingers, the meditator gradually learns to broaden the sign until the mental image can b e made

to cover the world-sphere or even beyond (Vism. 152-53; PP.158-59).


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Jhana-perfecting c: Following this the meditator should try to acquire five kinds of mastery over

the jhana: mastery in adverting, in attaining, in resolving, in emerging and in reviewing.

Mastery in adverting is the ability to advert to the jhana factors one by one after emerging

from the jhana, wherever he wants, whenever he wants, and for as long as he wants. Mastery

in attaining is the ability to enter upon jhana quickly, mastery in resolving the ability to

remain in the jhana for exactly the pre-determined length of time, mastery in emerging the

ability to emerge from jhana quickly without difficulty, and mastery in reviewing the ability to

review the jhana and its factors with retrospective knowledge immediately after adverting tothem. When the meditator has achieved this fivefold mastery, then he is ready to strive for the

second jhana.

Jhana-vitakka/vicara: Applied thought brings a deepening of concentration by again and again

leading the mind back to the same object. Buddhaghosa illustrates the difference between

applied thought (vitakka) and sustained thought (vicara) thus: Applied thought is like striking

a bell, sustained thought like the ringing; applied thought is like a bee's flying towards a

flower, sustained thought like its buzzing around the flower; applied thought is like a compass

pin that stays fixed to the centre of a circle, sustained thought like the pin that revolves around

(Vism. 142-43; PP.148-49). These similes make it clear that applied thought and sustained

thought though functionally associated, perform different tasks.

Jhana; 1st: mental activity, joy, and sense of well-being. The jhana is entered upon by one

who is secluded from sense pleasures, secluded from unwholesome states of mind. The first

jhana possesses five component factors: applied thought, sustained thought, rapture,

happiness and one-pointedness of mind. Four of these are explicitly mentioned in the formula

for the jhana; the fifth, one-pointedness, is mentioned elsewhere in the suttas but is already

suggested by the notion of jhana itself.

Jhana; 2nd: delete mental activity, leaving joy and sense of well-being.

Jhana; 3rd: delete joy, leaving equanimity and sense of well-being

Jhana; 4th: delete sense of well-being, leaving absorbed equanimity.

Jhana; 5th: jhana of boundless space (anantakasa).

Jhana; 6th: jhana of pure expansive consciousness (vinnana)..

Jhana; 7th: jhana of pure emptiness (akinci, lit. 'nothingness') Ken-Chu-Shi.

Jhana; 8th: jhana beyond perception and nonperception (nevasannanasanna) Saijojo.

Kadampa: The first of the New Translation Schools of Tibetan Buddhism. The Kadampa

School is based on the teachings of Atisha that stressed compassion, study and discipline. The

Gelug is known as the New Kadampa School.

Kagyu (Tib.): Literally, 'lineage of the word' or 'command.'One of the four great schools of

Tibetan Buddhism. Founded by Marpa the Translator in the 11th century, the Kagyu lineage

stresses the importance of oral transmission. There are several branches of the Kagyu School;

the Karma Kagyu is called the Black Hat sect and is headed by the Gyalwa Karmapa.

Kagyupa Sect Tibetan Buddhism (white).: (Kagyupa, Gagyu, Gagyupa) Began with two great teachers,Marpa and Milarepa. The name of this sect means "to teach orally". It focuses on Tantric

cultivation. This sect is also known as the white sect because Marpa and Milarepa wore white

robes. Unlike the Kahdampa sect, this sect's tradition focuses on the combination of quasi-

qigong and Buddhism satori practices. It also advocates asceticism and obedience for

individual development. Its doctrines are unique. One important contribution of the Kagyupa

sect was the establishment of the tulku (incarnation lama) system wherein an existing lama

can provide clues of his future lama embodiment. Kagyupa's principal shrine is the Tsurphu

Monastery, which is the seat of Karmapa lama.

Kahdampa Sect Tibetan Buddhism.: Kahdampa means that Buddha's deeds and teachings should be

doctrines of cultivation. It is Atisha's lineage. Its tradition stresses on the scriptures and

discipline; although, a few outstanding ones can be imparted with Tantra. The sect believes in

samsara and retribution. Its Yoga and Tantra are free from traditional and religious

influence. Kahdampa's main monastery is the Ratreng Monastery. It was once the seat of

Tibetan government when the Dalai Lamas were young. This sect was later converted to

Gelugpa.Kalachakra (Skt.): Literally, 'the wheel of time.' A complex cycle of tantric teachings uniting

astrology, the subtle energy body and spiritual practice in one coherent system. Name of a

tantra and of the twenty-four-armed deity and consort featured in it.

Kalama Sutra a: Buddha's advice to the Kalamas on seeking truth...'Do not accept anything

on (mere) hearsay, thinking that thus we have heard it for a long time. Do not accept anything

based on mere tradition, thinking that it has thus been handed down for many generations. Do

not accept anything on account of mere rumours, believing what others say, without thorough

investigation. Do not accept anything just because it is in accord with your scriptures. Do not

accept anything by mere supposition. Do not accept anything on the basis of merely

considering the reasons. Do not accept anything because it agrees with your preconceived

notions. Do not accept anything merely because it seems acceptable. Do not accept anything,

thinking, the Monk, Teacher, Holyman, Buddha, etc. is respected by us. But, when you know

for yourselves, these things are immoral, these things are blameworthy, these things are

censored by the wise;

Kalama Sutra b: These things, when performed and undertaken, conduce to ruin and sorrow- then indeed do you reject them. (On the other hand) When you know for yourselves, these

things are moral, these things are blameless, these things are praised by the wise; these things,


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when performed and undertaken, co

Buddhist Spiritual Terms - A Glossary

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