A  Abhidharma

The section of Buddhist scriptures concerned with philosophical, cosmological and psychological analysis.An explanation of the appearance of all phenomena. E.g. the parts of our personality as five accumulations (skt. Skandhas), the origins of perceptions (skt. Ayatanas) and the basic elements of existence (skt.: dhatus). Abhidharma is one of the Three Baskets.

AbhishekaEmpowerment

 AbsorptionSamadhi

Accumulations, TwoPositive impressions or merit - e.g. from meaningful actions - and wisdom have to be connected in a inseparable way on the Buddhist path.

 ActivityIn a general sense it means acting for the benefit of all beings. In an ultimately sense the spontaneous and effortless acting of a Buddha for the benefit of all beings.

 Aeon  Kalpa

Almighty Ocean[Tib. Gyalwa Gyamtso, Skt. Jinasagara] Red, sitting four-armed form of Loving Eyes in Union.

AltarA general Buddhist altar consists of several groups of objects. Most important are the three objects representing Buddhas body, speech and mind. They constitute a basic altar. The first of these objects is a statue of Buddha or of a Bodhisattva. It is placed in the center. Second object is a sacred text. It represents Buddhas speech, is wrapped in maroon or yellow cloth and is placed on the left side. On the right side of the altar a Stupa as a symbol of Buddhas mind is located. For all of these objects pictures may be used as substitutes. In addition pictures of Buddhas, Bodhisattvas, Lamas and Protectors can be arranged around these three objects. 

In Diamond Way Buddhism the central aspect is the Lama or Teacher. Around him other Buddha aspects, the so-called Yidam and Protectors can be arranged. 

The second group concerns offerings. In most cases seven bowls are used. They contain offerings made to the Buddhas and Bodhisattvas. The bowls are arranged in a straight line and contain (from the left to the right as one faces the altar):  

Bowl with water to drink (represents the purity of mind) Bowl with water for washing (represents the purity of the body) Rice and flowers (represents the beauty of sight) Rice and incense (represents the pervasiveness of the Dharma) Candle (represents illumination: darkness is ignorance, brightness is wisdom) Fragrant water (represents devotion) Rice and food (fruits or sweets) (offered as a gesture of gratitude) Sometimes a conch shell or a Ting-shag is offered (represents the awakening of beings hearing the Dharma)

As a third group Tormas, Dorje, Bell, a crystal ball and other objects can be used. Either permanently ore only during special rituals. The altar should be on a higher place.

AmithabaThe Buddha of Limitless Light.

Amitayus[tib. Tse pa me] The Buddha of Boundless Life.

AnuttarayogatantraThe highest of the four levels of Diamond Way teachings.

ArhatOne who has "conquered the enemy", that is, "the emotions and ignorance that keep one locked in Samsara". The Arhat represents the goal of the Theravada tradition, one who has experienced the cessation of suffering, the state of liberation.

 ArhathoodHighest realization in  Theravada. Calm state of mind, in which complete liberation from suffering of the conditioned world is accomplished.

AsuraDemi-Gods of the desire-realm are called Asuras.

AvalokiteshvaraLoving Eyes

Awareness

B  Bardo

Literally, "between two". In general, any interval, "a between". Six bardos are usually spoken of in theDiamond Way teachings: 

The Death Process. The interval from the moment when the individual begins to die until the moment when the separation of the mind and body takes place.

The Cho Nyi Bardo. The interval of the ultimate nature of phenomena (the Dharmadata), when the mind is plunged into its own nature. The first phase of the after-death experience.

The Bardo of Becoming. The interval in which the mind moves towards rebirth. The Bardo between Birth and Death. Ordinary waking consciousness during the present lifetime. Dream. The dream state we experience in sleep. Meditative Concentration. The state of meditative stability.

In the west "bardo" is usually referred to only the first three of these, that is, the states between death and rebirth. These states are no more and no less illusory than dreams and ordinary waking consciousness.

 

Bardo MeditationIntermediate State Meditation

 

 Baskets, three[Skt. Tripitaka, Tib. de nö sum): Collections of  Buddhas teachings in the three groups of

Vinaya – the teachings of proper conduct,  Sutra – the teachings on meditation practise,  Abidharma – the wisdom teachings.

   

BeadsBeads are used to count Mantras. A Mala consist of 108 Beads.

 

Bearer of the Black Coat[Tib. Bernagchen] Main protector of the Karma Kagyu lineage.

 

BellPaired with the vajra the bell represents wisdom, and as wisdom and method are an undivided unity so the Dorje and and bell are mostly employed together. Its base must be round, above which is a vase surmounted by the face of Prajnaparamita. Above these are a lotus, a moon disc and finally a vajra. 

The hollow of the bell symbolizes the wisdom recognizing emptiness. The clapper represents the sound of emptiness. The vase

represents the vase containing the nectar of accomplishment.  

BernagchenBearer of Black Coat.

 

Bhumi[Lit. "ground"] The path of a  Bodhisattva consists of ten levels. They reach from  liberation to complete  enlightenment. The recognition of the true nature of phenomena is deepened on these levels and is more and more experienced even outside meditation. The ten levels are:

1. The Supremely joyful2. The Immaculate3. The Illuminating4. The Radiant5. Very Difficult to practice6. The one which becomes manifest7. The Far Gone8. The Immovable9. Excellent Intelligence, Awareness10. Cloud of Dharma

 

Black CoatBearer of Black Coat.

 

Black CrownAttribute of the Karmapa. Signifying the power to help all beings, the female Buddhas bestowed this energyfield on Karmapa at his enlightenment several thousand years ago. It is constantly above his head. It is only visible for beings on high spiritual levels.The replica shown at ceremonies has the power to open the subconscious of those present and permits the Karmapa to exchange his limitless space-awareness for beings' inhibitions and pain. It is a means for gaining liberation through seeing which only a Karmapa can use.

 

BlissAccording to tibetan texts it is a strong means to transfer spritiual maturity. This is possible because of the inseparability of space and joy everywhere and the fact that everyone has the Buddhanature. In Diamondway the teacher in this way can give the disciple an insight in mind's nature if the disciple has openness and devotion.

 

Bodhgaya[Lit. Dorje Seat] A place near the town of Patna in northern India. Here the historical  BuddhaShakyamuni reached complete  enlightenment . Bodhgaya is regarded as the most important pilgrim place for Buddhists.

 

Bodhi Tree[Lit. Tree of awakening] A poplar tree under which  Buddha sat when he attained Enlightenment. The actual tree is a offshoot of the original tree. It was re-imported from Sri Lanka.

 

BodhicittaEnlightened Mind

 

Bodhisattva

[tib. Djang Chub Sempa] The ideal in Mahayana, where the Diamondway belongs to. In a common sense someone who gave the Bodhisattva Promise. Someone who made the decision to reach completeEnlightenment for the benefit of all sentient beings. In a special sense a Bodhisattva already attainedliberation from suffering und thus has reached one of the ten levels of a Bodhisattva.

 

Bodhisattva LevelBhumi .                        

 

Bodhisattva PromiseThe promises to attain enlightenment for the benefit of all beings. The promise is given in the presence of a Bodhisattva and is repeated as often as possible, to strengthen motivation.

 

Bond[Tib. Damtsig, Skt. Samaya] The basis for the rapid spiritual growth in Diamond Way Buddhism. Through the unbroken connection to teacher, meditation forms and co-disciples with whom one has taken initiations has gotten teachings, students quickly manifest their potential. Especially the bond to one's first teacher is very important.

 

Buddha[Tib. Sangye, Lit. The awakened one or the enlightened one] The name denotes a state of mind. "Sang" means "completely purified" of all obscurations. "Gye" means "completely unfoldment" of all qualities andwisdom .The Buddha of our time is the historical Buddha Shakyamuni. He is the fourth of the 1000 Buddhas of our eon.

 

 Buddha ActivityAll in all there are four activities of a Buddha : Pacifying, increasing, fascinating, powerful-protecting.

 

 Buddha Aspect[Tib. Yidam] Meditation aspect:  Buddha taught this meditation forms in the  Tantras. They express a particular quality of the enlightened nature of our own mind. The richness of the enlightened mind expresses itself in various forms of energy and light. By identifying with them - in meditation and daily life - they awake quickly our immanentBuddha-Nature. The Yidam is a personal meditation aspect. It is the Buddha aspect to whom one has the closest connection. The practise of this aspect is the fastest way to reach enlightenment. To meditate on a Buddha Aspect one has to get an initiation from a Lama holding this transmission.

 

Buddha Dharma CenterDuring his teachings in the West Lopon Tsechu Rinpoche gained more and more western students, which visit him from time to time. To accommodate them and his local students Lopon Tsechu Rinpoche founded the Buddha Dharma Center. It is a place where students can get in contact with Mahayana-Buddhism. This goes for lay and ordained-people as well.

 

Buddha EnergiesBuddha aspects

 

 Buddha Families[tib. Gyalwa rig nga, sanskr. panca tathagata, 5 Dhyani-Buddhas] All the  Buddha aspects taught by theBuddha can be summed up into five groups or families. These in turn can be summed up into the Buddha Diamond Holder. This is the tantric form of Buddha Shakyamuni.

 

Buddha Nature[Skt. Tathagatagarba] All beings have the Buddha nature. It is the base for Enlightenment. As long as a being is not enlightened, the Buddha nature is covered by veils. Such a being is called a "sentient being". When these veils are purified and the pure

essence of Buddha nature is experienced, enlightenment is attained. 

Like milk already has the potential to become butter, every being has the potential to attain enlightenment. Buddha nature is identical with The Kayas.

 

 Buddha Shakyamuni[560 - 478 B.C.] This is the name of the historical Buddha. Born as "Siddharta Gautama" he was called "Shakyamuni" after attaining enlightenment. Shakyamuni means: "The sage of the Shakya clan".

 

Buddha of Limitless Light[Tib. Öpame, Skr. Amitabha] His mental realm is the pure land of highest bliss.

 

Buddha of Limitless Life[tib. Tsepame, skr. Amitayus] Represents a long life and helth. Is an emanation of Buddha of limitless light in joy-state. 

 

Buddha Wisdom, fiveThe facets of the one Buddha wisdom: 1. The value-free mirror like wisdom, without fabrications 2. Wisdom of equality, seeing the pure potential in other beings 3. Discrimination wisdom 4. All accomplishing wisdom 5. Dharmadhatu wisdom (Buddha wisdom)

 

Buddhahood

The state of comlpete  Enlightenment .This state is denoted by fearlessness, joy and active compassion. Buddhahood is the recognition of the open and clear boundlessness of mind.

 

BuddhismThe teachings of the historical Buddha, Siddharta Gautama, are the basis of what is called 'Buddhism'. Buddhism can be subdivided into The Way of the Older Ones (Theravada), Great Way (Mahayana) andDiamond Way (Vajrayana).

CalendarThe Tibetan calendar is divided into major cycles of sixty years duration. These sixty-year cycles are divided into five minor twelve-year cycles, each year of which is identified by the name of an animal: 1. Rabbit2. Dragon3. Snake4. Horse5. Sheep6. Monkey7. Bird8. Dog9. Pig10. Mouse11. Ox12. Tiger. 

Two consecutive years are paired with one of the five elements. As there are:1. Fire2. Earth3. Iron

4. Water5. Wood

The first year of an element is called "male", the second one "female".So one gets i.e. a male Earth Dragon Year, followed by a female Earth Snake Year, followed by a male Iron Horse Year and so on. After 60 years the combinations are repeated and the cycle is closed. 

The calendar was introduced in 1027 starting with the Fire Rabbit Year. The 16th cycle ended 1986 with a Fire Tiger Year. Thus we're living in the 17th cycle. According to Tsurphu-tradition the Earth Ox year lasts until 02/13/2010. Beginning with 2/14/2010 we live in the Iron Tiger year.

The Tibetan year is based on twelve lunar months and lasts 360 days. 

To keep pace with the solar year (365.25 days) every 3 years a leap month is added. There is an intelligent calculation which month will be the leap month. This certain month is simply repeated. In 1997 the fifth month of the Fire Ox Year was repeated. 

Depending on the exact change of the days 5 (or 6) days in the Tibetan Year are left out, if the change comes later and happen twice, if the change comes earlier. In order to transform a date from the Western Calendar into a date of the Tibetan Calendar and vice versa, the most precise calendar is the "Tibetan Calendar of the Tsurphu Tradition", developed by the 3. Karmapa Rangjung Dorje. 

Due to the leap month the New Year's Day (Losar) of the Tibetan Calendar moves between February and March. The month starts with the new crescent and full moon is on the 15th.

 

Chagya Chenpo

Mahamudra

 

Chakrasamvara

Highest Joy.

 

Changchub Dorje[1703-1732] The twelfth Karmapa, Changchub Dorje was born at Chile Chakhor in Derge province in east Tibet. Shamarpa heard talk of the doings of a remarkable child, and sent a party to investigate. His envoys brought the child to Karma Gon, one of Karmapa's principal monasteries, where he met Shamarpa Palchen Chokyi Dondrub. The two were to spend the rest of their lives together, travelling and teaching in Nepal, Sikkim, Bhutan, India and China. Only one day separated their deaths. Both gave Kagyu transmission to the eighth Situpa, and declared him to be the next lineage holder.

 

Chang Chub Kyi Sem

Enlightened Mind

 

Channa Dorje

Diamond-holder Power Buddha

 

Chenrezi

Loving Eyes

 

Cho

Dharma

 

Chodrag Gyamtso[1454 - 1506] The seventh Karmapa, Chodrag Gyamtso, was from Kyilha in Northern Tibet. Wiping his face immediately after birth, he is reported to have said "AH", the Sanskrit syllable symbolising the ultimate nature of reality. The nearby Nyewo Ngarteng Monastery was headed by one Cho Paljor, a student of the sixth Karmapa, who had a dream that his teacher had taken rebirth at Kyilha. He searched, and found the week-old child. The baby immediately recognised the possessions of the sixth Karmapa, and placed his hands in blessing on Cho Paljor's head. Seven weeks later, Chodrag Gyamtso was brought to Arik Thang, where Tongwa Donden had taught, and where there was a vast seat, like a throne, made of stone slabs. He blessed the ten thousand who had come to welcome him. At four, he was given a series of empowerments by Goshir Paljor Dondrup, and at eight, at Karma Gon, he was given the Kagyu teachings from Bengar Jampal Zangpo and Goshir Paljor Dondrub. 

He was invited to teach and give empowerments throughout Tibet; during his travels he wrote many texts and commentaries, and attended to the development of the many students who travelled with him. These tent-dwelling nomads - said to be several thousand strong - led a rigorous life, following a strict schedule of study and meditation laid down by the Karmapa. While at Nyriro Dong Tse, he met the fourth Shamarpa, to whom he gave the full teachings. Another of his students, Denma Drubchen Tashi Paljor, was to become the next lineage holder.

 

Chokhor Duchen

Name of the day where Buddha started his teachings.

 

Chokyi Drakpa Yeshe Pal Zangpo[1453 - 1524] The Fourth Shamarpa was born in the Treshö province of Kham in eastern Tibet. Wondrous signs manifested at his birthplace in Tre Kangmar, with wide ranging interpretations by the local communities. The Seventh Karmapa Chodrag Gyamtso was seven years old when he set up camp near Kangmar and remained in retreat while he sent his attendant to invite the Shamarpa. This learned monk was Paljor Döndrup - the first Gyaltsab Rinpoche, a man of exceptional realisation. He was later to become a Guru to the Shamarpa. When the Karmapa and the Shamarpa met it was the renewal of a very close bond, comparable to the joyful reunion of father and son. The Karmapa enthroned the young Shamarpa under the name of Chökyi Drakpa Yeshe Pal Zangpo and returned the red crown to him. The Karmapa proposed that from then on they both propagate the Dharma, but in different parts of the country. The Shamarpa would remain in the Kongpo area of southern Tibet, while the Karmapa continued towards eastern Kham. Some years later, they were together again at Treshö Kangmar. The Shamarpa arrived laden with offerings and the Karmapa imparted to him the empowerments of Mahamudra, the Six Yogas of Naropa and many other important instructions of the Kagyu lineage.

 

Chopal Yeshe

[1406 - 1452] The Third Shamarpa was only five months old and had no difficulty recognizing many of the monks who were close to him in his previous incarnations, which suggested that he was the incarnate for whom they all anxiously awaited. A year later he visited Takse monastery at the invitation of its monks. It had been one of the Shamarpa's monasteries in previous centuries. He studied there under the tutelage of two great Scholars - Paly�¼l Chözang and Wön Drakpa. At the age of eight, he met with the Fifth Karmapa Deshin Shegpa and stayed with him while he received all the Kagyu teachings including numerous empowerments and ritual readings. At this time, the Karmapa gave the Shamarpa full authorization to instruct. 

As his extraordinary clairvoyant abilities emerged, the fame of the Third Shamarpa spread rapidly into China. The Shamarpa could see his own past lives in vivid detail and this intrigued the Chinese Emperor. The fact that the Shamarpa had been the Guru of the Fifth Karmapa in his previous incarnation also fueled the wish for a closer relationship. The Emperor sent a minister to a distant part of Tibet bearing gifts for the Shamarpa. Statues of the Buddha and Dorje Chang arrived made of the finest bell metal and the Shamarpa communicated the importance of generosity in a letter of thanks. When the Shamarpa later ruled as the Karmapa's representative in Kong-Po and other provinces in southern Tibet, he kept this basic Buddhist principle in mind when attending to the needs of the people.

 

Chorten

Stupa

 

Choying Dorje[1604-1674] The tenth Karmapa, Choying Dorje, was born at Khaytri Tang inGolok province, in the far north-east of Tibet. He was identified as the reincarnation and enthroned by the sixth Shamarpa, Chokyi Wangchuk, who also gave him the full Kagyu transmission. The Karmapa travelled throughout Tibet, teaching and promoting the welfare of the people, until certain political difficulties arose. Ngawang Lozang Gyamtso, the fifth Dalai Lama, had become the official ruler of Tibet, a role that would continue to be filled by his successive incarnations. He established a pact with the Mongol ruler Goshir Khan; the ensuing sectarian persecution severely weakened Kagyu doctrine in Tibet, and placed the Karmapa in such a difficult position that he was forced to leave the country. Travelling through Nepal and Burma to Yunnan in China, Choying Dorje made virtue of necessity and founded monasteries along his route. Twenty years were to pass before he could return to his homeland. He identified the seventh Shamarpa, Yeshe Nyingpo, and with the transmission of the Kagyu teachings, selected him as lineage holder.

 

Cho Ku

State of Truth

 

Cho Nyi Bardo

Bardo

 

Clear LightExpression of the not conditioned nature of phenomena, pervading  Samsara and  Nirvana. Appears during the death process and can then, especially as a result of former experiences in meditation, be recognized as the own nature.

 

Clear Light Meditation

[Tib. Osel] One of the Six Teachings of Naropa.

 

 CompassionIt denotes the attitude that the benefit of other beings is more important to us than our own. Compassion is always paired with love. While compassion stands for the wish that other beings may be free from suffering and free from the cause of suffering, love stands for the wish that all beings may be happy. 

There are several means to develop compassion (Enlightened Mind). In Mahayana and Diamond Way Buddhism the development of compassion is very important. 

Wisdom and compassion are inseparable in Mahayana Buddhism. The development of wisdom leads us to the realization of emptiness. The 16th Karmapa Rangjung Rigpe Dorje said: "The true nature of emptiness is compassion. Without experiencing the wealth of compassion it means nothing, when somebody claims to have recognized emptiness."

 

Completion Phase[Tib. dzog rim]: Meditation phase in Diamondway-Buddhism where the Buddha aspect melts into us. It is a direct meditation on the nature of mind to accomplish deep insights.

 

 Conditioned Existence

Synonym for the cycle of existence or  Samsara

 

 ConsciousnessOperation mode of mind when it is geared to an object. This means that someone is conscious of something or conscious of an aspect of mind. In the Great Way usually eight types of consciousness are taught: Consciousness of seeing, hearing, smelling, tasting, touching, thinking, ego and the all-base consciousness.

 

 Consciousness, Stream ofThe not interrupted sequence of clear and conscious moments of experience, continuing thru this life, thru  death and rebirth and all future lives.

 

 Consort[Tib. yum] Female Buddha aspect in union with a male aspect (Tib. yab). She expresses  wisdom which is inseparable from method or compassion.

 

CosmologyThere are different cosmologies in Buddhism. Theravada, Mahayana, Kalachakra and Mahamudra got different ways to view and explain the world. The extent of the world is different, too. All those explanations are quite different from today's astrophysical

point of view.

In the cosmology of the Theravada there is only one world. Our one. In the center of the world lies mount Meru with mountain ranges and four main continents surrounding this mountain. The southern continent 'Jambu' (India) is the place where we all live. The other continents are inhabited too, but Jambu is the only place where beings can mature. In doing good things the Karma of the beings can be filled up with good impressions. Without beginning or end world after world is created and destroyed by the Karma of sentient beings.

In the cosmology of the Mahayana the structure of the world (Meru, four main continents) is equal to the world of the Theravada. But there is not only one world, there is an infinite number of worlds. They are arranged in a hierarchical way. Ordinary worlds are created by Karma, the so-called Pure Lands, the powerfields of Buddhas and Bodhisattvas, are created by their compassion. Here too there was never a beginning in space and time. WorldsOrdinary worlds are created and destroyed until all beings are liberated from the sufferings of cyclic existence.

The cosmology of the Kalachakra contains a slightly different description of the world. This cosmology is concerned with the integration of macrocosm and microcosm into a coherent system. It also includes an astrological system.

In Mahamudra there is actually no cosmology. One speaks of a 'Non-Cosmology'. In the cosmologies mentioned above Karma is the cause for the creation and destruction of the worlds. Mahamudra defines the universe as primordial purity. Everything experienced is only an expression of the pure state of mind.

 

 Creation Phase

Creation of the inner imagination of a  Buddha aspect in Diamondway Buddhism. Used mainly to develop a calm mind and clarity.

 

Crown Ceremony

D  Dakini

[Tib. Khandroma, lit.: The one who moves in space]: Female enlightened wisdom being. A Dakini gives inspiration and protection and performs perfect  Buddha activities. She often appears as protector or bearer of teachings.

 

Dalai LamaThe Dalai Lama is the political leader of the Tibetan government in exile. He is a high monk of the Gelug school of tibetan buddhism. The head of the Gelugpa is Ganden Thripa Rinpoche, the throne-holder of the monastery Ganden.

 

DamtsigBond

 

DamzigpasProtector

 

Dangma Lhungyel GyeltsenDangma Lhungyel Gyeltsen is an emanation of Drime Shenyen (Vimalamitra). He had a vision of the Dharma protector Dorje Legpa which allowed him to find the Dharma teachings which had been hidden by Nyang Tingdsin Sangpo (Phowa Lineage). Fifteen years after the discovery of the teachings, he looked for a suitable student to whom he could transfer his experience. He chose Jetsun Senge Wangtschug.

 

DasabhumiBodhisattva levels, the ten stages of the Bodhisattva realization. Bhumi

 

DeathThe breakup of the material components of the person. For the experienced practioneer it is the opportunity to recognise the clear light, the true nature of mind and to reach  liberation.When dying one enters the Bardos of death, dharmata and rebirth. First comes the process of dying itself. Afterwards, a period follows wherein mind continues its habitual flow from the previous life. After recognizing that one is actually dead, a process of restructuring takes place and, depending on the dominant state, mind enters a new realm among the six levels of existence. 

To get a detailed description of the Bardos of death, dharmadata and rebirth, more

 

Deshin Shegpa[1384 - 1415] Deshin Shegpa, the fifth Karmapa was born in the Nyang Dam region of Soutern Tibet, immediately sitting up, wiping his face, and declaring "I am the Karmapa - Om Mani Peme Hung Shri". Rinchen Pal, the secretary to the third Karmapa, who identified and became secretary to the fourth Karmapa, also located this child, and in due course served him as secretary for the third time. Deshin Shegpa was brought to Tsawa Phu in Kongpo where a significant number of the fourth Karmapa's disciples were living. Shamar Kacho Wangpo Kacho Wangpo immediately recognised the child as the incarnation of Rolpe Dorje, and presented him with the Black Crown and other possessions of the fourth Karmapa. He went on to give the Karmapa the full cycle of Kagyu teachings. 

This Karmapa was a famous traveller, teaching throughout Tibet, Mongolia and China, where he was invited by the Emperor, Tai Ming Chen, who eagerly became a student of Deshin Shegpa. Returning to Tibet after some years, Karmapa built many shrines and stupas, and continued to teach and give empowerments. He found the next Shamar reincarnation, Chopal Yeshe, arranged his ordination, and gave him the Kagyu transmission. The next lineage holder, however, was his student Ratnabhadra.

 

DewachenRealm of Great Joy, powerfield of the Buddha of Limitless Light (Amitabha).

 

Dhagpo Kagyu LingPublic Meditation and Study Centre. 

This centre was founded in 1975 by the 16th Gyalwa Karmapa. Great Tibetan masters and western lamas give teachings here which are open to a large public of Buddhists and non-Buddhists alike. At the heart of the centre is an Institute (currently being developed) for the tradition's preservation and transmission, housing a large library and serving as a place of study, research and exchange. Dhagpo Kagyu Ling is the mother centre for many smaller centres throughout France and Europe. more 

 

 Dharma[Tib. Cho, Lit.: "As things are"] The buddhist teachings. One distinguishes the Dharma of teachings - the so called  three baskets - and the dharma of accomplishment - the three types of training: right conduct, right meditation and right wisdom. But there are still  more meanings of Dharma: The most important is "phenomenon". 

 

Dharma, Wheel ofComplete cycle of  Buddhas teachings. They are available for the whole coming eon. All in all Buddha turned the wheel three times, according the abilities of the students. See the three ways.

 

DharmadhatuThe realm of all phenomena, the space in which all transpires.

 

DharmakayaState of Truth

 

DharmataThe fundamental nature of all phenomena, the essence of reality.

 

Diamond[Tib. Dorje, Skt. Vajra] Symbol of the indestructibility and preciousness of the true nature of mind.

   

Diamond Dagger[Tib. Dorje Purbha, Skt. Vajrakilaya] Wrathful embodiment of Diamond Mind and important activity of the Buddhas.

 

Diamond-holder Power Buddha[Tib. Channa Dorje, Skt. Vajrapani] The power and energy of all Buddhas.

 

Diamond Mind[Tib. Dorje Sempa, Skt. Vajrasattva]

Embodying the cleaning power of all Buddhas. Joy-state of Buddha Akshobya. In the Nyingma tradition Diamond-Mind represents the "State of Joy": Out of the formless "State of Truth" two states

manifest spontaneously in order to help sentient beings. One of them is the "Joy-State" or Sambhogakaya. The "State of Joy" exists to help those beings whose minds have already been largely purified, namely the Bodhisattvas. (see also Phowa Lineage)

 

Diamond Mind in Union[Tib. Dorje Sempa yab yum] Diamondmind in Union with his consort Njema. Main meditation aspect of the Nyingma school.

   

Diamond Paunch[Tib. Dorje Drollö] Wrathful aspect of Guru Rinpoche.

 

Diamond SutraPrajnaparamita.

 

Diamond Way[Tib. Dorje Thegpa, Skt. Vajrayana] Methods basing on the motivation and philosophy of the Great Way (Mahayana). However these methods have an independent view, conduct and meditation practice. The Diamondway can only be practised with the willingness to see all phenomena on a pure level.Today Diamondway is identical with the practise-orientated schools of Tibetan Buddhism and the Mantra- or Tantra-Vehicle. The most important distinction to the great way are the powerful methods of identification with  enlightenment.

 

Disturbing Emotions[Tib. nyn mong, Skt. kleshas] Also called " suffering causing mental states". These are mainly ignorance, attachment, aversion, pride, envy and jealousy. Together with negative actions they constitute the cause for all suffering in the cycle of existence.

 

DölkarWhite Liberatice

 

DölmaGreen Liberatice

 

Dorje[Skt.Vajra, Lit.: Diamond, Thunderbolt, Lord of Stones] A symbol for indestructibility and insurmountability derived from the Hindu mythology. The In Diamondway the diamond expresses indestructibility and its outstanding qualities of joy and compassion. Dorje or Vajra is a ritual subject in Diamondway, expressing the method. It is used in combination with the bell, because method and wisdom are inseparable. A Dorje can have nine, five or three spokes. The spokes of a peaceful Dorje meets at the tips. The spokes of a wrathful Dorje are slightly stilted. The upper part of the spokes of a five-spokes Dorje represent the five wisdoms.

 

Dorje Chang[Skt: Vajradhara, Diamond Holder]Tantric form of Buddha Shakyamuni, in the Kagyu Lineage (and other lineages) regarded as primordial buddha, the essence of all Buddha aspects and origin of all Tantric transmission lineages; when appearing in the center of the refuge tree, expression of the enlightened state of the Teacher

 

Dorje DrollöDiamond Paunch

 

Dorje PamoRed Wisdom

 

Dorje PurbhaDiamond Dagger

 

Dorje SempaDiamond Mind

 

Dorje ThegpaDiamond Way

 

Dream Meditation[Tib. Milam] One of the Six Teachings of Naropa.

 

Drime Shenyen[Skt. Vima mitra] was born into a housekeeper's family in West-India. Although he preceded Yeshe Do((Jnana Sutra) to China, his studies with Palgji Senge were less profound, and he eventually completed his studies as Palgji Senge's student. After his teacher Shri Singha died, Drime Shenyen became the teacher to an Indian king for 20 years and subsequently practised for another seven years in a cemetery. 

The Tibetan king Trisong Detsen (Phowa Lineage), wanting to establish the Dharma in Tibet, invited Drime Shenyen to Tibet. He accepted. The king, Guru Rinpoche and Drime Shenyen were instrumental in bringing Buddhism to Tibet. The most essential teachings that Drime Shenyen had brought to Tibet were called Vima Nyingthig in his honour. After having spent 13 years in Tibet, Drime Shenyen went to China to the Wu T'ai Chan mountain, where he realized the rainbow-body transformation. It is said that he will be living and emanating in this, for ordinary human beings unrecognizable form, as long as Buddhism exists in the world.

 

Dschampel Shenyen(Skt. Manjushrimitra) was born into a Brahman family. He was a scholar. In a vision from Manjushri he received a prophecy: "If you want to reach enlightenment during your lifetime, go to Sitavana." According to the prophecy he met Garab Dorje (Phowa Lineage) there and studied the Dharma with him for 75 years. After the death of his teacher he started categorizing the teachings and meditated for 109 years in Sosadvipa, another cemetery, west of Bodhgaya. The extremely long lifespan that was attributed to him and many other teachers in that epoch could be variously explained - there was a tradition whereby every 6 months were counted as one year, and also many of the great masters had reached long-living realization through their practice.

 

Dukyi KhorloWheel of Time

 

Dudul Dorje[1733 - 1797] The thirteenth Karmapa, Dudul Dorje, was born at Champa Drongsar in South Tibet, and once located by Situpa, brought to Tsurphu at the age of five. In a further escalation of the sectarian politics of the time, the then ruler of Tibet, the seventh Dalai Lama, Kalzang Gyatso, with his prime minister, Sonam Topgyal, instituted a rule that all government officials must be Gelugpa. As a consequence of this, the Dalai Lama's approval of the new Karmapa incarnation was required. Finally, though, the thirteenth Karmapa and the ninth Shamarpa, Kunchok Jungnay, were enthroned. 

The Karmapa received full teachings from Situpa, but the Shamarpa only lived for eight years, precipitating another controversy. Subsequently, Dudul Dorje and Situpa, once again helped by Kato Rigdzin Tsewang Norbu, recognised Shamarpa's reincarnation in a younger brother of the fourth Panchen Lama, Palden Yeshe. The seventh Gyaltsap Rinpoche (1699-1765), however, had already installed a son of the wealthy Ger Namsayling family as reincarnation, with the approval of Shamarpa's monks at Yangpachen monastery, his principal seat in Tibet. The dispute eventually reached the courts, where it was decided that the Karmapa had indeed located the true incarnation.

 

DukarWhite Umbrella

 

Dusum Chenpa[1110 - 1193] Born the son of a practising Buddhist in Ratay in East Tibet, Dusum Khyenpa received his first dharma teachings from his father, and continued his education with other Buddhist teachers of the region until his twentieth year. Then he moved to Central Tibet where he spent the next twelve years in meditation and in study with famous scholars, among them Kyabpa Chokyi Senge, and Patsab Lotsawa Nyima Trag. At the age of thirty he was given Kagyu teachings by Gampopa; he was farther connected with the lineage by teachings he received from Rechungpa and from other students of Milarepa. The depth of his practice was such that he developed siddhis (powers) that enabled him to visit the sacred sites of the Diamond Way in India. At one of these, Udhiyana, dakinis shared their wisdom teachings with him. At forty-four, he left Central Tibet to return to the region of his birth, and spent the thirty-nine years until his death in establishing three thriving monasteries, sharing the Kagyu teachings, and training his students. Of these, he chose Drogon Rechen to be the next lineage-holder.

 

Dzog chen, Dzogchen, Dzogpa ChenpoMaha Ati

E  Eightfold Path, The Noble

The eightfold path combines the means leading to enlightenment. Firstly it’s important to developwisdom, i.e. to overcome ignorance. Secondly one should act in a way to build up positive  Karma and to reduce negative Karma. Items 6, 7 and 8 describe the meaningful handling one’s own consciousness. Developing wisdom 1. Understanding how suffering emerges, what are the causes of suffering und how to abandon suffering. 2. Thinking, to convert the recognized into action. Ignorance, hatred, attachment, jealousy, and pride (disturbing emotions) no longer determine our feeling and our actions. Right action 3. Right speech: Not to lie, not to talk about others in a bad manner, not to talk nonsense. 4. Right limits of action: abandon actions that harm others. 

5. Right livelihood: Leading a life that is determined by wisdom and compassion. Working with mind 6. Right efforts: Raise energy and to meditate on the indestructible nature of mind. 7. Right mindfulness: Not to forget the object of concentration 8. Right profound absorption: holding mind in one place again an again and to develop the timeless qualities of mind by means of meditation. 

 

 Emanation-state[Skt. Nirmanakaya] For the benefit of other beings a  Buddha can manifest in many different forms. He does this due to his compassion. The most perfect of these forms is the so called emanation state of a Buddha. It has the 32 main characteristics and 80 minor characteristics of perfection. Is associated with the experience of non-conditioned compassion.

 

EmotionDisturbing Emotions

 

Empowerment[Tib.Wang] A Ceremony which introduces the practitioner to the powerfield of a certain Buddha aspect. It may be given as a blessing to establish a bond to the teacher and to purify obstacles on the way to enlightenment. Or it is given at the start of a practice. One also needs a Lung, a reading of the text, and a Thri, the instructions on how to use it. The effectiveness of these methods in developing one's awareness cannot be overestimated.

Emptiness[Tib. Tongpanyi, Skt. Shunyata] The fact that nothing outer or inner exists through or in itself. Everything arises from conditions, the ultimate nature of which is the potential of space.

 

Enlightened Mind[Tib. Chang Chub Kyi Sem, Skt. Bodhicitta] Attitude of a Bodhisattva, basis of Mahayana. It is the enlightened expression of minds clearness. Is expirienced when mind realizes its reachness of possibilities. Manifests in many Buddha forms.Has two aspects: the relative means perfecting ourselves through the six liberating actions for the benefit of all beings. The absolute is spontaneous and effortless activity without thought or hesitation. The experience of subject, object and action as a totality makes this intuitive state automatic.

 

EnlightenmentComplete enlightenment is a state of realization in which the most subtle traces of ignorance about the nature of reality are eliminated and highest wisdom - the state of omniscience - is attained; it is sometimes called "the embodiment of the Three Kayas".

 

 EnvisionImagination of a meditation form, especially of a  Buddha aspect, as an expression of the enlightenedqualities of mind.

F   

Form-state[sanskr. Rupakaya] Joy-state and Emanation-state

 

Form RealmBeings of the Form Realm are free from the attachment present in the desire realm. But they still adhere to a form. They only suffer from their death and from being born in the lower realms. This happens when there is no karma left to support this existence. 

This realm is subdivided into four levels of meditative concentration:

1. the first level is characterised through contemplation, analysis, bliss and happiness2. the second level is characterised through bliss and happiness3. the third level is characterised through happiness4. the fourth level is characterised through detachment from contemplation, analysis, bliss and happiness.

 

Formless RealmBeings of the Formless Realm are free from attachment and exist free from location and form. They only suffer from their death and from being born in the lower realms. This happens when there is no karma left to support this existence. 

This realm is subdivided into four levels of meditative concentration:

Infinite space Infinite consciousness Nothing whatever Neither discernment nor no discernment

A birth in the Formless Realm will take place after achieving the same state of meditative concentration (Samadhi) during meditation in the former existence. One enjoys this state of Samadhi a state without any sufferings. But keeping this state without developing Vipasyana doesn't lead to Liberation, but to a birth in the Formless Realm. One can remain in this Realm for millions of years, it is very pleasant but of no benefit.

 

Four Noble Truths, TheThey are the basic teaching of the Buddha:

There is suffering There is a cause to suffering There is an end to suffering There is a path to the end to suffering

G  Gampopa

[1079 - 1153] He was the first monk of the Karma-Kagyü lineage. It is said that Gampopa in his former lives was a disciple of Buddha Kasyapa and Buddha Shakyamuni. In the days of Buddha Shakyamuni his name was Candraprabha Kumara. When the Buddha asked who of his students will teach the Samadhiraja and Candrapradipa-Sutra in the future when times will get harder, Gampopa said that he will do that. 

In two Sutras Buddha made a prophecy of the appearance of the monk-doctor in the northern land of the snow - in Tibet. 

Gampopa was born in 1079 in a Nyingma family. His father was a doctor and he became one too. He also received a lot of Dharma teachings. At the age of 22 he married and he had two children. Some years later his son and daughter died during an epidemic. Shortly after this his wife died too. 

Due to this he decided to get ordained and he became a monk of the Kadampa tradition. He received the teachings of Atisha and of the Tantras of the Kadampa tradition. It is said that he could stay 13 days in Samadhi but he didn't find the true insight into the nature of mind. 

At the age of 32 he first heard the name of Milarepa and he longed to meet him. Despite the objections of his teachers he left the monastery and he finally met Milarepa in the mountains. Milarepa already had told his students that the holder of his lineage will soon appear. 

In the next 10 Years Gampopa received all the transmissions of the Kagyu Lineage and he realisedMahamudra. 

According to Milarepas order he left and settled down in Gampo Dar, near Dhagpo in south Tibet. That's where his name comes from: "Gampopa - the man from mount Gampo". 

Gampopa founded a monastery in the Kagyu tradition. He had 51.600 students, among them about 500 Yogis, living in caves and a retreat center around the monastery. His foremost student was Dusum Chenpa the first Karmapa. Karmapa and three other students founded the "four great" schools of the Kagyü tradition.

 

Garab Dorje(Skt. Prahevajra), Nirmanakaya (Phowa Lineage). The "State of compassion" (Tulku) is the manifestation of enlightenment in the physical realm. It is there to help those beings who have not yet reached the level of a Bodhisattva. The first human lineage-holder of the Dzog chen was the Nirmanakaya Garab Dorje, an emanation of the Buddha Diamond Mind. He was born a son of a royal family in Uddiyana, the land of the Dakini. Even as a child he already showed many special signs which made it very clear that he was by no means an ordinary boy. It is said that he entered into a philosophical debate with 500 scholars and won, at age seven and that without ever having studied himself. Afterwards he meditated in a hut on top of a mountain until his 32nd birthday. It was here that he received the direct transmissions of Diamond-Mind and realized his Buddhahood. Together with the Dakinis he spent three years recording those teachings. He meditated and taught for the rest of his life in Sitavana, a famous old cemetery Northeast of Bodhgaya. In old India cemeteries were considered to be powerful places, inhabited by Dakinis, ghosts, wild animals and Yogis. The cemetery offered them the opportunity for undisturbed practice and also served as a daily reminder of impermanence. It is here that Garab Dorje met his "main-pupil" Dschampel Shenyen.

 

GelugThe latest of the four great lineages (schools) of Tibetan Buddhism. This "reformed school" was founded at the end of the 14. century be Je Tsongkhapa. The school emphasises scholarship and right conduct. Leader is the Ganden Tripa Rinpoche the throne keeper of the monastery Ganden. Although they have some Tantras they don’t accept the first transmission of Buddhism to Tibet by the  Nyingma lineage. The Gelug school presents itself often belonging more to  Mahayana than toDiamondway.

 

Gendun RinpocheLama Gendun Rinpoche was the meditation master and spiritual director of Dhagpo Kagyu Ling (France). He spent more than thirty years in solitary retreat and was then sent to Europe by the 16. Karmapa,Rangjung Rigpe Dorje. He passed away in October 1997. more

 

Gesture of Touching the EarthTouching Earth Gesture.          

 

Great Black[Tib. Nagpo Chenpo, Skt. Mahakala] The protection power of all Buddhas.

 

Great PerfectionMaha Ati

 

Great Way[Tib. Theg Chen, Skt. Mahayana, Lit.: The Great Vehicle] Practioneers of the Great Way have developed the whish to attain enlightenment to liberate all sentient beings from suffering. Is also calledBodhisattva-way. Its basis is the development of compassion and all-embracing wisdom. It is distinguished into Sutra- and Mantra-Way.

 

Green LiberatriceLiberatice

 

GodInhabitant of the least painful of the Six Realms of Samsara. The lives of gods, while long and marked by sensuous bliss, are ended in great sorrow as they foresee their future lower rebirth. There are gods of the Desire, Form and Formless Realms.

 

GompaLiterally "to meditate". Third phase of practice, which follows receipt of teachings and instruction and effort made to comprehend them. Gompa is the actual pursuit of meditational practice.

 

Guru Rinpoche[ca. 730 - 810] [Tib. Pema Jungne, Skt. Padmasambhava, Lit. the Lotus-born] The probably Afghan yogi who brought the full cycle of Buddhism to Tibet in the eighth century. Guru Rinpoche is an emanation of the Buddha Amithaba. From 755 onwards, he spent more than 55 years in Tibet. He manifested an exciting life and countless wonders and is highly revered in the three non-reformed schools of Tibetan Buddhism. He founded the Nyingma lineage of Tibetan Buddhism. His energy-field is especially present on the tenth day after new moon. (Phowa Lineage).

 

Guru Tschober[1196 - 1231] Guru Tschober was the son of the younger brother of Khepa Nyibum (Phowa Lineage). Until his seventh birthday he seemed to be a rather stupid child, but then, suddenly, he showed great aspects of wisdom. He lived with his uncle Khepa Nyibum until age 18 and received his complete transmissions. Later in his life he studied with the famous Sakya Pandita. He became known for his sharp intellect and his scholarly wisdom. It is said that he had a vision of each of the Buddha aspects that he meditated on.

 

Guru Yoga[Tib. Lami Naljor] Three Lights Meditation.

 

Gyalwa GyamtsoAlmighty Ocean.

 

Gyelwa Shangton[1097 - 1167] Already as an adolescent Shangton studied the Dharma intensively. He had visions ofLoving Eyes, the Liberatrice and other Buddha-Aspects. Dorje Legpa especially appeared to him on several occasions, asking Shangton to accompany him so that he would reach enlightenment. Dorje Legpa protected him in many dangerous situations. In Chimphu he discovered different Dharma-jewels ofDrime Shenyen 's (Vimalamitra). Gyelwa Shanton had also visions of Drime Shenyen. He received the complete transmission of the highest teachings from Jetsun Senge Wangtschug (Phowa Lineage). As a sign that he had reached realization, his body did not throw a shadow anymore.

 

GyuluIllusory Body Meditation

H  Hayagriva

Horsehead

 

HerukaGeneral collective term for a male meditation aspect. In particular a term for Chakrasamvara, the "Buddha Of Highest Joy"

 

He Vajra[tib. Kye dor je] Oh Diamond.

 

Heart SutraThe extremely concise statement of the doctrine of Emptiness, regarded as the heart or essence of the vast Prajnaparamita (Perfection of Wisdom) Literature. In many Great Way traditions, the sutra is chanted regularly.

 

Highest Joy[Tib. Khorlo Demchok, Skt. Chakrasamvara, Lit. Wheel of Highest Joy] Radiant transpersonal joy which is the true nature of space. Blue skin, wrathful. May appear alone or in union with Red Wisdom. Transforms attachment. Important meditation form of the Kagyu-lineage.

 

HinayanaA term exclusively used from the perspective of the Mahayana to denote the fact that the followers of this vehicle lay emphasis on their individual liberation from the cycle of existence, not so much on the benefit of others. Since the contents of this vehicle in great parts do not differ very much from those of the Mahayana, it actually should be called Theravada, the Vehicle or Way of the Older Ones, as the followers of this vehicle calls themselves like that.

 

Horsehead[Tib. Tamdrin, Skt. Hayagriva] Protector of the pure land of Highest Joy.

 

HungA seed or essence syllable often used in Mantras.

I   

 I-IllusionThe belief that the different parts of the own  person constitute a consistent "I". This is the cause for disturbing emotions which in turn causes suffering . Terminating this illusion means the end of suffering.

 

Ignorance[Tib. marigpa): Ignorance concerning the true  nature of mind and the true nature of

phenomena. It is the basic cause for the  cycle of existence . A separation is experienced between inner and outer world. This leads to the illusion of an "I" and phenomena that are independently existing from this "I". Due to this there are disturbing emotions and according actions.

 

Illusory Body Meditation[Tib. Gyulu] One of the Six Teachings of Naropa .

 

 IncarnationFrom the level of  liberation one can knowingly reincarnate oneself in  samsara for the benefit of all beings. In this way one can help other beings to attain liberation from  suffering . The highest knowingly reborn teachers, as e.g. Gyalwa  Karmapa , have to be perfect incarnations from at least the 8th  Bodhisattva level .

 

Initiation[Tib. Wang, Skt. Abhisheka] A better word is empowerment. Ceremony which introduces the practitioner to the powerfield of a certain Buddha aspect. It may be given as a blessing or at the start of a practice. One also needs a "lung," a reading of the text, and a "thri," the instructions on how to use it. The effectiveness of these methods in developing one's awareness cannot be overestimated.

 

Inner Heat Meditation[Tib. Tumo] One of the Six Teachings of Naropa .

 

 Interdependent OriginThis important topic is explained by Buddha in short terms as follows: 'Causes and conditions leading to results'. 'Interdependent Origination' means that all phenomena (objects) exist only interdependent on other phenomena. 

The causes are subdivided in Inner Causes ( Twelve Links of Interdependent Origination) and Outer Causes (explained as the steps in the development of a rice-

grain to a rice-plant). 

The conditions are subdivided in Inner Conditions (matter of our body, liquids inside our body, heat of our body, breath, openings in our body and consciousness) and Outer Conditions (earth, water, fire, wind, space and time). 

'Interdependent Origination' can be treated from another point of view, too: All phenomena exist only depending on their parts. A table does only exist because it has a table-top and legs. The legs only exists because of the wood they are made from. The wood does only exist because of the molecules, atoms and so on.

 

Intermediate State Meditation[Tib. Bardo] One of the Six Teachings of Naropa .

 

J  Jampel Maseng

Wisdom Buddha on a Lion. 

Jambhala[tib. Dzam bha la] a Buddha aspect giving wealth

 

Jambyang Rinpoche[c. 1880 - 1947] The Fifth Shamarpa stated that the Karmapa and Shamarpa incarnations are inseparable on an absolute level of mind. They are two distinct emanations "manifesting sometimes as father and son, sometimes as brother like relatives." This occurred when the Twelfth Shamarpa Jamyang Rinpoche, became the Fifteenth Karmapa's son. The Twelfth Shamarpa led a quiet but fruitful life. He was a bodhisattva yogi, who taught and guided those who had the good fortune to know him and his blessings radiated out to all who were receptive. He left his foot imprint in a rock as a symbol of his attainment.

 

Jamyang Khyentse Wangpo[1820 - 1892] He was one of the greatest lamas of the last century, and one of the most importantTertons. He was considered to be a body emanation of Jigme Lingpa. At 19 he received the Longchen-Nyingthig transmission from Jigme Gyalwe Nyugu (Phowa Lineage). He and Patrul Rinpoche were the main students of Jigme Gyalwe Nyugu. 

During a thirteen year period he received all of the existing teachings of the various lineages from some 150 Lamas. During that time he studied about 700 works. Dilgo Khyentse, who is one of his reincarnations, said that Jamyang Khyentse Wangpo's main practice was that of Guru Yoga. In the Autobiography of Jamyang Khyentse Wangpo it is written that he realized the true nature of mind during his Ngondro practice. 

Jamyang Khyentse Wangpo was heavily involved in the development of the non-sectarian Rime-movement. During that time many lineages and practices were under the threat of extinction. The goal of the Rime movement was for the practitioner to attain complete mastery of the teachings of all the lineages, so as to then be able to give each of his students the precise teaching to fit their individual needs.

 

Jamyang Tschokyi Lodro[1893 - 1959] Jamyang Tschokyi Lodro, the activity-incarnation of Jamyang Khyentse Wangpo's (Phowa Lineage), is considered to be one of the greatest Dharma Masters of this century. As a child he had already received the Longchen-Nyingthig-transmission from Adzom Drukpa. As a fifteen-year-old he became the abbot of the Dzongsar monastery, which had been the seat of his predecessor Jamyang Khyentse Wangpo. In 1956 he crossed Lhasa to travel to India, and visited many holy sites in India and Nepal and spent the last years of his life in Sikkim.

 

Jetsun Senge WangtschugAlready as an adolescent Senge Wangtschug was very learned in the Dharma and had received transmissions from Dangma Lhungyel Gyeltsen (Phowa Lineage). Inspired by a vision of Drime Shenyen(Vimalamitra) he freed himself of any attachment to his physical body and reached rainbow-body realization at age 125. He was reborn in the 19th century as the famous Jamyang Khyentse Wangpo.

 

Jewels, ThreeRefuge       

 

Jewel Ornament of LiberationMain philosophical work of Gampopa. It explains the view and path of the Great Way. Excellent introduction to the basic teachings.

 

Jigme Gyalwe Nyugu[1765 - 1843] Jigme Gyalwa Nyugu was one of Jigme Lingpa's (Phowa Lineage) main students. He was also a student of Jigme Lingpa's main lineage-holder, the first Dodrupchen Rinpoche. First he practised many years in Kham and then spent much time with his teacher Jigme Lingpa in Central Tibet. After he had reached realization he returned to Kham upon the advice of his teacher. He practised there in austerity for 21 years on a lonely mountain. His reputation spread fast and soon some two hundred yogis became his students and lived with him in tents. He became one of the main teachers of Patrul Rinpoche, who twenty-five times received the teaching of the preparatory exercises from him and who recorded them. This is how the Kunsang Lame Shalung was created. This was published in English under the title "The Words of my perfect Teacher". Today it is a standard text in the Nyingma, and one from which many Kagyu Lineage-teachers like to quote. Jigme Gyalwe Nyugu together with the Dodrupchen Rinpoche spread the Longchen Nyingthig throughout Tibet, especially in East Tibet.

 

Jigme Lingpa[1729 - 1798] Jigme Lingpa is one of the greatest and, even today, one of the most important teachers of the Dzog chen lineage. He received three visionary transmission from Longchen Rabjam and realized his teachings, which were to become famous throughout Tibet under the name of Longchen Nyingthig. He kept them secret for about seven years, until the time had come to teach them since it is very important that a Terton practises the teachings himself, before he passes them on to others. Jigme Lingpa had many excellent students. The first Dodrupchen Rinpoche, Jigme Trinle, became his main lineage-holder. Among Jigme Lingpa's reincarnations are many famous Lamas such as Do Khyentse Yeshe Dorje (his mind-emanation), Patrul Rinpoche (Jigme Lingpais speech-emanation) and Jamyang Khyentse Wangpo (his body-emanation) (Phowa Lineage).

 

Jigme Tenpe Nyima[1865 - 1926] Jigme Tenpe Nyima was the third Dodrupchen Rinpoche, a reincarnation of the main-lineage-holder of the Jigme Lingpa. He received many teachings from Patrul Rinpoche, with whom he had a very close relationship. When Tenpe Nyima was only eight years old, Patrul Rinpoche invited everyone in the area so that Jigme Tenpe Nyima could give them teachings on the Bodhicarayavatara ("Entering into the Bodhisattva Way of Life" by Shantideva). Later on he received from Jamyang Khyentse Wangpo (Phowa Lineage) the transmission of the Longchen Nyingthig.

 

Jigme RinpocheLama Jigme Rinpoche was born into the family of His Holiness the 16th Karmapa Rangjung Rigpe Dorjeand as the brother of His Eminence Shamar Rinpoche, as the reincarnation of the Tibetan yogi. He received extensive teachings from the Karmapa, who, during his first visit in the West, left him there as his representative. Since that time, Lama Jigme Rinpoche is guiding Karmapa's main seat in Europe, Dhagpo Kagyu Ling in France. 

He has given countless Dharma teachings there and has watched the center grow from a small farm house in the countryside into a large center. Besides his great organizational skills, he is highly respected as a lama. Many have already benefited greatly from his profound knowledge, his understanding of western lifestyle, and his practical wisdom, warmth and humor. more

 

JigtenpasProtector

 

JinasagaraAlmighty Ocean

 

Joy-state[Tib. Long Ku, Skt. Sambhogakaya]: The free play and spontaneous bliss of mind. Manifests from the Truth state to help  Bodhisattvas on their way. The identification with the joy state is exercised in the Diamondway practise.  See also Three Kayas. Associated with not conditioned joy.

 

K  

Kacho Wangpo[1350 - 1405] The Second Shamarpa Kachö Wangpo, was able to recall the knowledge of his previous incarnation. He began to teach at the young age of three. The Fourth Karmapa Rolpe Dorje, enthroned the self recognized Shamarpa at the age of six. He underwent monastic ordination and rigorously observed the Pratimoksha and Bodhisattva Promises as he had done in his previous incarnation. The Karmapa gave him a Diamond Way (Vajrayana) empowerment whereby one penetrates into the true nature of all phenomena. 

From the Karmapa, he also received the empowerments of Mahamudra, the Six Yogas of Naropa as well as the treasured 'Whispered Transmission.' The Shamarpa also studied the sutras and tantras with many other great lamas and siddhas. He made every demand on himself in practice, while spurring on the sluggish minds of the indolent to greater diligence. 

After having returned the red crown to the Second Shamarpa in a ceremony, the Fourth Karmapa Rolpe Dorje, recalled the prediction made by the Second Karmapa. Karma Pakshi had foreseen future Karmapas manifesting in two separate Nirmanakaya forms. He told the Shamarpa: 'You are the one manifestation while I am the other. Therefore, the responsibility to maintain the continuity of the teachings of the Kagyu lineage rests equally on you as it does on me.' The Karmapa then formally made him his deputy, both temporally and spiritually. When the Fourth Karmapa passed away, the Shamarpa became the honorary holder of the Kagyu teachings, enthroning the Fifth Karmapa and transmitting all the profound instructions to him as his Guru. One of the Shamarpa's many disciples - Sokwön Rigpai Raldri, was later to become a Guru to the Sixth Karmapa.

 

Kagyu LineageThe yogic transmission lineage of the four great schools in Tibetan Buddhism. It involves the old (Nyingma) as well as the new (Sarma) teachings that reached Tibet. This lineage is very practise-orientated and is denoted as the "school of oral transmission". The Kagyu-School came to Tibet around the year 1050 by " Marpa the translator". Marpas disciple  Milarepa passed these teachings to Gampopa. Their power is derived from the close bond between teacher and student. Gampopas four main disciples founded four major and eight minor schools. Today the four great schools are joined into the Karma Kagyu Lineage whose head is the  Karmapa . From the eight minor schools the Drugpa and Drikung Kagyu have a lot of follower in Bhutan and Ladakh.

 

Kagyu MonlamMonlam

 

Kalachakra[Lit. the Wheel of Time] A cycle of complex teachings embracing Cosmology, history, psychology, medicine and spiritual practice in one coherent system. Name of a Tantra and of the Buddha aspectWheel of Time featured in it.

 

 KalpaEon. Covers the complete cycle of emerging and decaying of an universe.

 

KanjurThe collection of the direct teachings of  Buddha in tibetan language. The Kanjur was collected by the great scholar Buton Rinchendrup (1290 - 1364) and other great scholars. Depending on the edition it consists of 100 or 108 volumes. See also Tenjur

 

Karma[Tib. Le, Lit. action] Law of cause and effect. Any outer and inner situation depends on the impressions stored in beings' minds and in the world around them. These are produced by one's physical, verbal and mental actions right now.

 

Karma GonLocated in the Andalusian mountains in Spain, near the village of Aldea Alta (near Malaga) lies this center of the Kagyu Lineage. Every year a great Phowa-course with Lama Ole Nydahl and great Tibetan teachers takes place with participants from all over the world. Karma Gon is under constant development. The idea is, that it will turn into a Karma Kagyu center fit for the modern buddhism in the west. more   It's also the name of a Tibetan monastery founded by the first Karmapa located in the eastern province Kham, one of the three principal seats of the Karmapas in Tibet.

 

Karmapa, The[Lit. Activity Man] First consciously reborn Lama of Tibet and the spiritual head of the Kagyu Lineage. The Karmapas embody the activity of all Buddhas and were prophesized by Buddha Shakyamuni and byGuru Rinpoche. Before his death most Karmapas leave a letter containing the exact conditions of their next rebirth. 

Up until now, there have been seventeen incarnations:

1. Dusum Chenpa 1110 - 11932. Karma Pakshi 1204 - 12833. Rangjung Dorje 1284 - 13394. Rolpe Dorje 1340 - 13835. Deshin Shegpa 1384 - 14156. Tongwa Donden 1416 - 14537. Chodrag Gyamtso 1454 - 15068. Mikyo Dorje 1507 - 15549. Wangchug Dorje 1556 - 160310. Choying Dorje 1604 - 167411. Yeshe Dorje 1676 - 170212. Changchub Dorje 1703 - 173213. Dudul Dorje 1733 - 179714. Thegchog Dorje 1798 - 186815. Khakhyab Dorje 1871 - 192216. Rangjung Rigpe Dorje 1924 - 198117. Thaye Dorje 1983 - *

More  information about the Karmapa's.

 

Karmapa Meditation, The[Tib. Lamae Naljor, Skt. Guru Yoga] Meditation on the Buddha in the form of one's teacher. The most direct way to receive his blessing of body, speech and mind is to identify oneself with his enlightened state. This does not mean becoming a carbon copy but resting in the same fearless space.

 

Karma Pakshi[1204 - 1283] From Chilay Tsakto in Eastern Tibet, the second Karmapa, Karma Pakshi, was something of a child prodigy. By the age of six, he had taught himself to read and write. At ten, he was displaying a photographic memory for texts. On his way to Central Tibet for further education, he encountered Pomdragpa Sonam Dorje, who had been told by a vision of Dusum Khyenpa, the first Karmapa, that this boy would become the next lineage-holder. Karma Pakshi was persuaded to stay, and received the Kagyu transmission. In time, he became renowned for his powers, and had students throughout Tibet, China and Mongolia.

 

Karmic TendenciesHabitual tendencies or subtle notions created by repeatedly performed actions in former times. They are stored in the store consciousness and give the mind stream a particular direction. This leads to corresponding habits over and over again.

   

Kayas, ThreeThree states of the totality of the completely enlightened experience. The three states (or bodies) of experience of a Buddha. State of Truth, State of Joy, State of Emanation.

 

Khakhyab Dorje[1871 - 1922] The fifteenth Karmapa, Khakyab Dorje, spoke the mantra of Chenrezig at his birth in Sheikor village in Tsang province in central Tibet. Five years later he was able to read the scriptures. Recognised and enthroned by the ninth Kyabgon

Drukchen, Khakyab Dorje was given the Kagyu teachings by Jamgon Kongtrul Lodro Thaye. Khenchen Tashi Ozer and other masters completed his education. He went on to teach and give empowerments throughout Tibet, and preserved many rare texts by having them reprinted. Unlike the previous Karmapas, Khakyab Dorje married, and fathered three sons, two of whom he recognised as the second Jamgon Kongtrul and the twelfth Shamarpa, Jamyang Rinpoche. Among his closest students were Situ Pema Wangchok Gyalpo (who Karmapa had recognised as the Situpa reincarnation), Jamgon Palden Khyentse Ozer, and Beru Khyentse Lodro Mizay Jampa'i Gocha.

Khaydrup Drakpa Senge[1283 - 1349] The Third Karmapa Rangjung Dorje presented the First Shamarpa Khaydrup Drakpa Senge, with a red crown. This gesture was recognition that this exemplary disciple was unsurpassed in realisation and accomplishments and in every respect his equal. The red crown worn by the Shamarpa resembles the black crown worn by the Karmapa. The black crown is a replica of one that hovers over the head of each of the Karmapa incarnations that is visible only to those of exceptional purity of mind. This imperceptible crown is made from the hair of celestial dakinis and was made by them and given to the Karmapa in adoration of his realisation. The Buddha Sakyamuni made this prediction in the Good Kalpa Sutra: 'In the future, a mahabodhisattva with a ruby red crown shall come to lead the suffering multitudes out of their cyclic bewilderment and misery. ' The Buddha's prophecy reached its fulfillment in the Shamarpa. This Buddha in the form of a bodhisattva is known by the Tibetans as the tathagatha Köncho Yenlak or the 'Red Crown Karmapa'. 

The First Shamarpa was a very gifted child. Early on in life, it had become evident that he had a brilliant mind. What was much less apparent, however, was that he was clairvoyant. He had assimilated Diamond Way (Vajrayana) teachings through a dakini known only to him. Of all the transmissions that he received, the Shamarpa had the greatest affinity for the practices of Dorje Pagmo (Vajra Varahi.) His main Guru was the Third Karmapa, but he studied with no less than fifty of the greatest lamas, siddhas and translators of the time. Under the skillful guidance of his teachers, the Shamarpa became well versed in all aspects of the Buddha's teachings. He exercised consummate skill in the art of debate and demonstrated proficiency in dispelling doubts and misconceptions. The Shamarpa composed texts on the tantras and a commentary on the Prajnaparamita Sutra.

 

KhenpoThe chief instructor or spiritual authority in a monastery. Though the word is often translated as "abbot", the khenpo is not usually the administrator of the monastery. The title is also accorded to lamas of great learning.

 

Khepa Nyibum[1158 - 1213] Khepa Nyibum was the son of Gyelwa Shangton (Phowa Lineage). At age five, he had already received empowernments and teachings from his father and mastered them. Until his 20th birthday he exclusively studied Dharma-practice. Later he studied many Sutras and Tantras with different teachers. Until his death he showed many extraordinary signs.

  

 

Khorlo DemchokHighest Joy

 

Khyentse Do Ngag Lingpa[1910 - 1991] Khyentse Do Ngag Lingpa is normally known under the name of Name of Dilgo Khyentse Rinpoche Tashi Paljor. He is, like Jamyang Tschokyi Lodro a reincarnation of Jamyang Khyentse Wangpo. 

As an adolescent he received the Longchen-Nyingthig transmission and explanations from several teachers, the main ones being Jamyang Tschokyi Lodro (Phowa Lineage) and Adzom Drukpa. As an eighteen-year-old he already undertook a 12 year retreat. Upon the invitation of the Bhutanese King he spent many years in Bhutan. He built a large monastery near the Bodhnath-Stupa in Kathmandu. In the mid 70s he started to pay more frequent visits to Western countries, and created a Dharma-center in the

South of France, near Karmapa's Dhagpo Kagyu Ling center. He died in Bhutan in September 1991.

 

Khyil-khorMandala

 

KIBI[Lit.: Karmapa International Buddhist Institute]. 

The KIBI is located in New Dehli and offers a four year program in Buddhist studies. Classes are held from mid-October to mid-March. The core curriculum comprises Buddhist Philosophy, Buddhist Epistemology, and Tibetan Language. The courses are designed to meet the needs of both beginners and advanced students. 

A detailed description of the activities and classes is available

 

KleshaDisturbing Emotions One of the eight kinds of consciousness.

 

Kumaraja[1266 - 1343] Kumaraja revealed special qualities even as a child, and studied with many of the great teachers. In Tsurphu he received the Kagyu Lineage-transmissions. He met Master Orgyenpa and the third Karmapa Rangjung Dorje, who at that time was only 3 years old. His main teacher was Melong Dorje(Phowa Lineage) from whom he received many transmissions. Since he had nothing that he could give as an offering to his teacher, he worked very hard for him for eight years, painting and copying books. After the death of Melong Dorje, the third Karmapa invited him to Tsurphu, where Kumaraja gave Karmapa the Maha Ati transmissions. At that time there was nobody else capable of receiving these transmissions and in that way the third Karmapa became a Maha-Ati lineage-holder until Kumaraja could pass the transmissions onto Longtschen Rabjam. 

Karmapa had already received the transmissions in a vision of Drime Shenyen (Vimalamitra), but he was a student of Kumaraja, and wanted to give an example to his own students of how to follow a Diamond-teacher. (He also received visionary transmissions from. Guru Rinpoche. He nevertheless invited Master Gyalse Legpa, so that Karmapa could formally receive the transmissions from him.) The special transmission that Karmapa gave was called Karma Nyingthig, "Heart-Essence of Karmapa". Since that time the Maha-Ati teachings are part of the Kagyu-transmissions. For a long time after this, Kumaraja practised the teachings in solitude under the toughest conditions, before working for the benefit of all sentient beings.

 

Kunchok Jungnay[1733 - 1741] The ninth incarnation of the Shamarpa Kunchok Jungnay was born in Paro, Bhutan. The Eighth Tai Situ Rinpoche recognized him. So adverse were the karmic conditions of this time that the child Rinpoche passed away at the age of eight.

 

Kunchok Yenlak[1526 - 1583] When the Fifth Shamarpa was born, flowers blossomed through the snow in the middle of a bleak Tibetan winter.

At the time of his birth, the new born baby sat up and enunciated "Ah Hung" three times as a spontaneous assertion of its unborn nature. These syllables express the unborn nature of all phenomenon. 

When the Eighth Karmapa Mikyo Dorje was in Tsari, a neighboring province to Gaden Kongsar in Kongpo, he met with the two years old Shamarpa. The Karmapa joyfully opened his arms to the delighted infant Rinpoche. 'So this is how the Shamarpa returns,' he remarked. He put the child upon his lap and cut the Shamarpa's hair as an initial step towards his future ordination. The Fifth Shamarpa received the name of Köncho Yenlak and his red crown in a ceremony. The Shamarpa remained with the Karmapa until the age of twelve and received initiation into the Six Yogas of Naropa, Mahamudra and many other teachings of the Kagyu lineage. 

The Eighth Karmapa had two outstanding disciples in Tsukla Trengwa - Shamar Rinpoche and the Second Pawo Rinpoche. The Shamarpa tirelessly pursued every avenue that would foster a greater understanding of the Dharma. The Shamarpa was a radiant disciple who propagated the Dharma through the great cycles of activity, learning and meditation. When the Eighth Karmapa left his body, a precise letter of prediction left by him that announced his next place of rebirth facilitated the difficult task of identifying his ninth incarnation. The Fifth Shamarpa became the Root Guru of the Ninth KarmapaWangchug Dorje. As the holder of the Kagyu lineage in the absence of its spiritual leader, the Shamarpa then passed on all of the teachings to a youthful and receptive Karmapa.

 

Kuntu Sangpo(Skt. Samantabhadra) Dharmakaya, (Phowa Lineage). In the Nyingma tradition the Dharmakaya or Truth-State is symbolized through the form of the Root-Buddha Kuntu Sangpo. He is regarded as the source of all Tantras. All Dharma-teachings go back to the complete realization of the nature of mind.

 

Kyab DroRefuge

 

Lama[Lit. highest principle]: Meditation teacher in  Tibetan Buddhism. In  Diamondway Buddhism the Lama is the key for profound teachings.

 

Lamae NaljorThree Lights Meditation

 

Lay BuddhismA way to integrate Buddhas teachings into daily life. This was already done by direct disciples of Buddha.

   

Level of JoyState of Joy

 

Level of TruthState of Truth.

 

Lhag tong[Skt.Vipasyana ] A Meditation that develops insight into the nature of mind. It is sometimes described as analytical meditation. It is one of the two types of meditation found in all Buddhist traditions, the other being tranquillity meditation (Tib. Shi nay)

 

Liberatice[Skt. Tara ]White Liberatice [Tib. Dölkar]: Female Buddha in joy-state for long life and will power. She has seven wisdom eyes.Green Liberatice [Tib. Dölma]: Female Buddha of compassion in joy-state. The Green Liberatrice protects against dangers, fears and pain. She helps to fulfill whishes.Yellow Liberatice [Tib. Norgyuma, sanskr. Vasudhara or Basundhara]: Female Buddha in joy-state for richness in material and spiritual respect.Liberatice of Realization [tib. Dölma Naljorma]: A green form of Liberatice with eight arms.

 

Liberation[Skt. Abhimukti] When realizing the  emptiness of the self liberation from the cycle of existence is attained. Liberation from all kind of suffering is attained. However, this state is not the complete enlightenment. There is no realization of “how things are†the �emptiness of all phenomena. In Theravada this denotes Arhathood, in  Mahayana it denotes the first  Bodhisattva stage .

 

 LogicPart of the buddhist  theory of cognition. Methods and processes for the investigation of inner and outer phenomena by reasoning cognition.

 

Longtschen Rabjam[1308 - 1363] Longtschen became known as the great scholar of the Nyingma lineage. Like the third Karmapa, he carried the title "Kunkhyen" - All-Knowing. As a child he studied the Dharma in great depth, and at 19 entered the famous Shedra Sangpu and acquired great scholarly wisdom there. Longtschen chose to practise in the solitude of the mountains, having become disgusted by the unpleasant behavior of certain scholars. There he met Kumaraja who was traveling with his students under the most difficult of circumstances from valley to valley. He accompanied them for 2 years and received during that time all of Kumaraja's transmissions. After several years in retreat, he attracted more and more students, even though he had spend nearly all of his life in mountain caves. He created 250 Dharma-works. (Phowa Lineage)

 

Long-life Goddess

[Tib. Tseringma] Main consort of Milarepa.

 

Long KuState of Joy.

 

Lopon Tsechu Rinpoche[1918 - 2003] Rinpoche was born in Bhutan in 1918. As a small boy he became a monk in Phunaka Dzong, the biggest Bhutanese monastery. When he was 13 years old he left Bhutan and went to study and practice under the spiritual guidance of his uncle, Drukpa Rinpoche Lama Sherab Dorje, in Nepal. Later Rinpoche returned to Bhutan and completed his studies. Afterwards he traveled again to Nepal. He had many teachers from the Kagyu Lineage, Nyingma, Sakya and Gelug lineages. In 1944 Rinpoche met H.H. the 16th Karmapa Rangjung Rigpe Dorje in Bum Tang in Bhutan and H.H. became one of his most important masters. Rinpoche received most of the teachings and transmissions of the Karma Kagyu Lineage from him. 

In 1987 he visited for the first time Europe at the invitation of his first Occidental students and close friends Lama Ole Nydahl and his wife Hannah from Denmark. Since that time he travels extensively throughout West and East Europe, North and South America and also Australia giving teachings and countless initiations in the Buddhist Karma Kagyu Centers founded by Lama Ole Nydahl. Rinpoche also visits different Buddhist Centers in China, Tibet, Mongolia, Japan, Korea, Thailand, Taiwan, Sri Lanka, India and Hong Kong. The immense power of his compassion is felt by people of every background and brings benefit to all beings. Section Teachers  .

 

LosarName of New Years Day in the Tibetan Calendar

 

Loving Eyes[Tib. Chenrezig, Skr. Avalokiteshvara, Lit. The one whose eyes look at everyone] The embodiment of the love and compassion of all Buddhas.

 

LungA ritual reading of texts of the Diamond Way. The mere hearing of the syllables transmits the authorization for the practice; see also Empowerment.

M  Madhyamaka

[Tib. U ma] The great Middle Way. A philosophical school (founded by Nagarjuna) which bases on thePrajnaparamita Sutras and the teachings of Emptiness. Madhaymaka deals with the transcendence of existence and non-existence and stresses the interdependent origin of all things.

 

Maha Ati[Tib. Dzogpa Chenpo] The "Great Perfection" is the absolute teaching of the old or Nyingma tradition. Essence and goal correspond to the Mahamudra of the Kagyu transmission.

 

MahakalaGreat Black

 

Mahamudra[Tib. Chagya Chenpo] The "Great Seal" of reality. Buddha's promise that this is the ultimate teaching. It is mainly taught in the Kagyu tradition and brings about the direct experience of mind. Mahamudra includes basis, way and goal and is the quintessence of all Buddhist teachings.

 

Mahasiddhas[tib. Drubchen] Mahasiddhas or Siddhas: The great realized masters of  Diamondway . Traditionally a group of 84 Mahasiddhas in ancient India is mentioned. These people came from all social ranks and developed extraordinary abilities. The most important master of them was Saraha.

 

MahayanaGreat Way

 

MaitripaMaitripa (1007 - 1077) was a disciple of Shavaripa from whom he received the Mahamudra teachings. It is said that he has been a student of Naropa at Nalanda University. Maitripa recovered the teachings about the Buddha Nature (Uttara Tantra Shastra) so that they later could be spread in Tibet. He was one of the main teachers of Marpa and he introduced him to Mahamudra.

 

MaitreyaThe next Buddha to appear in the current age.

 

Mala[tib. threngwa] A mala is a chain that is made up of Beads and is used for counting "mantras". Mantra'sare the expression of a Buddha-aspect on the level of sound. For certain Diamond-Way techniques, the number of mantras gets counted to ensure that certain meditation results will occur. 

The large bead at the end of a Mala stands for the wisdom which recognizes emptiness and the cylindrical bead surmounting it, emptiness itself, both symbolize having vanquished all opponents.

 

Mandala[Tib. Khyil-khor, Lit. Center-circle ] Power circle of a  Buddha on which one meditates in Diamondway-Buddhism. It consists of a central aspect and all the other aspects assign to the central aspect. A mandala is depicted as a painted picture or strewed with coloured sand.A universe full of precious things that is offered to the Buddhas in the 3rd preliminary practise and during initiations.

 

ManjushriWisdom Buddha on a Lion.

 

Mantra[Tib. Ngag] Syllables and words, usually in Sanskrit, protecting mind of disturbances and connecting inner and outer truth. Mantras mostly includes the name of a  Buddha aspect and are repeated very often to develop the quality of this aspect of enlightenment. Mantras are an important part of Diamondway meditation .

 

Maras, the fourThe main hindrances on the way to enlightenment. 1. Devaputra-Mara: Attachment to the joys in the god realms or to wallow in comfortable sensual impressions. 2. Klesha-Mara:  Disturbing emotions in general 3. Skandha-Mara: The imagination that the parts of the own person constitute a real “I†� 4. Mrtyupati-Mara: Believing that death is real (and not to realise that mind can never die because mind is not a thing)

 

MarpaMarpa Lotsawa (1012 - 1096), called "The Translator", was the first Tibetan lineage holder of the Kagyu Lineage. The lay and yogi transmissions of the Kagyu lineage are often called "Marpa Kagyu." During his time in India he received many teachings and empowerments and translated them into Tibetan. 

Because of his lifestyle as a "house-holder" (Lay Buddhist) he is of special interest to the people in the west. He wasn't nor monk or yogi - he had a house, a wife and children. 

Marpa was born in Lhodrag in southern Tibet. His parents were rich landowner. The young Marpa (called Dharma Wangchuk) was very aggressive und stubborn. So he was given to a Lama at the age of twelve. From him he quickly learned to read and write. But this didn't change his character. Because his parents feared that he will do them great harm they sent him far away to a monastery in western Tibet. There he stayed for three years, but didn't get Diamond Way teachings. So he decided to go to India to get them there. He asked his parents for his inheritance and went to Nepal. There he met two disciples of Naropa. When he heard this name Marpa felt the strong urge to meet him. But first he stayed for three years in Nepal to get accustomed to the climate. When reaching India, Naropa welcomed him as "his son", because Marpas appearance was a prophecy by Tilopa. Marpa received teachings, empowerments and initiations from Naropa about Hevajra und other meditation deities. Hevajra became the main practise of Marpa. From Maitripa Marpa received the Mahamudra teachings and from the Dakini Niguma the Cathupitha Tantra. After that he received the transmission of "Highest Bliss" (Khorlo Demchog) from Naropa and practised hard what later will be called "The six teachings of Naropa". All in all he stayed in India for 12 years. Then he went back to Tibet to teach the Dharma and to give empowerments. During these activities he collected gold for his second voyage to India. In those days the disciple usually brought precious things to his guru to show how important he considered the teachings. During his time in Tibet he married Dagmema. 

While staying in India for the second time he deepened his studies with Naropa and Maitripa. After six years he went back to Tibet. There he lived many years in Lhodrag. In this time his most important disciple Milarepa came to him. Marpa travelled for a third time to his teacher, to get empowerments Naropa had promised to him. On his way to India he met Atisha. Atisha was teaching the monastic aspects of Mahayana Buddhism in Tibet while Marpa brought the Tantra teachings to Tibet. Atisha told Marpa that Naropa couldn't be met as a human. Only disciples with a high degree of devotion and confidence would be able to meet him. Marpa searched eight months for Naropa. Then he saw the mandala of Hevajra. He called for Naropa and he appeared. From Naropa Marpa received two empowerments. One of them was Phowa Tronjug, the transference of consciousness from one being to another. This turned out to be important when one of Marpas sons died. After three years he returned to Tibet. For the rest of his life he taught the Dharma in Tibet. He spent 16 years with his teacher altogether.

 

Medicine, TibetanIn Tibetan medicine, the body is more than a mere life-support system. It is a vehicle for achieving Buddhahood. The physical world, including our bodies, is recognized as a product of our individual perception. The root of this perception lies in basic ignorance, leading to a separation between a subject, an object, and an action. Because of this, attachment, aversion, and indifference evolve, and with them all kinds of disturbing emotions. The emotions grow into habits, and into inner, often subconscious, psychological states, which are mirrored by our body. Therefore, Tibetan medicine is not only committed to healing the human body of illness and disease, i.e. the symptoms. It equally reveals a path in which disturbing emotions and basic ignorance can be overcome. True healing begins when the patient is directed towards health-producing attitudes and behaviour. Health then becomes a heightened state of vitality, creativity, peace and joy.

 

Meditation, buddhist

[Tib.: Gom] The word 'meditation' is used to denote the practice itself. But it is actually only the third step of a Buddhist's practice. The first step is to recieve teachings, the second the effort to understand them and the final step is meditation. While meditating we spiritualize what we have learned. For an efficient meditation the right understanding of the Buddhist path is absolutely necessary.The time between the meditation sessions is called "After-Meditation". Thus the every day live of a Buddhist practioneer.

 

Medicine-Buddha[Tib.: Sangye Menla] Meditating on the Medicine Buddha frees us from diseases and basic ignorance, and leads to ultimate Buddhahood.

 

Melong Dorje[1243 - 1303] Melong Dorje was born as the son of a Yogi. As an adolescent he often recited the Prajnaparamita texts and through that reached an understanding of absolute truth and experience in his meditation-practice. Under the harshest conditions he made different pilgrimages. At age 18 he metTrulshik Senge Gyabpa (Phowa Lineage) and became his student. 

Even during the "Preliminary Practices" he had a vision of Diamond Mind which lasted for a full six days. He received in his dreams many blessings from the Gurus of the lineage. Melong Dorje had many visions of Buddha aspects and studied with many teachers, among whom was Towarepa in Tsurphu. He was a contemporary of the Kagyu-Master Orgyenpa, with whom he studied for 10 years. (Orgyenpa was the Root-Lama of the third Karmapa Rangjung Dorje.)

 

Mental Events[mental events, mental activity]: All positive, negative and changeable states of  mind, which influence the  stream of mind and lead to an according behaviour.

 

MethodActivity of the  Bodhisattvas for the benefit of all beings. These are the first five  Paramitas in connection with wisdom

 

Mikyo Dorje[1507 - 1554] At his birth in Ngam Chu province, in eastern Tibet, the eighth Karmapa, Mikyo Dorje, sat up and declared: "I am the Karmapa! I am the Karmapa". His father sought out Situ Tashi Namgyal, to request advice about his remarkable son. He was told the child was probably the Karmapa reincarnation, and instructed to care for and raise him with that in mind. Almost simultaneously, a family named Amdo, from Kongpo in central Tibet, brought forward their son's claim to be the Karmapa. Gyaltsap Tashi Namgyal was asked to watch over this second child. Meanwhile, the first child had been taken to Lho Rong, in Riwo Che province, where a number of the previous Karmapa's disciples had gathered. They were convinced that this was the reincarnation of their teacher. And so began a trying period, as the two factions each persisted in supporting their particular candidate. Finally, Gyaltsap arranged for the two children to meet and to be tested. Following tradition, each was asked to select the possessions of the previous Karmapa from a random assortment of objects. Mikyo Dorje proved able to choose the correct objects - his rival was not. Thus it was Mikyo Dorje who was proclaimed Karmapa, and immediately announced that his rival was, in fact, the reincarnation of Zurmang Chungtsang from Zurmang Monastery in the east of Tibet. 

Mikyo Dorje took the full Kagyu teachings from Tashi Paljor, and rounded off his studies with a range of accomplished masters. He went on to write many treatises, and found several monastic colleges. He selected as lineage holder the fifth Shamarpa, Kuenchok Yenlak, whom he had identified, and to whom he had passed on the Kagyu transmission, stating that the Karmapa and Shamarpa incarnations are inseparable, and of the same mind-stream.

 

MilamDream Meditation

 

Milarepa[1040 - 1123] Milarepa was born into a wealthy family. His father died when he was still a child and his uncle took over the land and house of his family and made Milarepa, his mother and his sister to slaves. His mother hoped that they would get their land back when Milarepa would be old enough. But his uncle refused this. So she pressed Milarepa to learn black magic. Milarepa went away, found a teacher and destroyed his uncle's house killing 25 people. Milarepa told everybody that he had destroyed the house by magic. In this way his mother got her land back but it was dangerous for Milarepa to stay there. So he

returned to his teacher. Over the years his teacher regretted the bad things he and his disciple had done. So he sent Milarepa away to find a Dharmateacher. Eventually he met Marpa. Marpa gave Milarepa a hard time. This was necessary to purify Milarepas bad karma. He let him build several towers. But each time Milarepa finished a tower Marpa said that he didn't like it. So Milarepa had to tear it down and built another one. At last he had to build a tower eight stories high. Having this tower nearly finished he got the first teachings from Marpa. After that he went into a retreat and spent many years meditating in isolated caves in the mountains. Due to his diligence and faith Milarepa received enlightenment in only one lifetime! It is said that he could fly through space, walk through rocks and he said that he visited a lot of places in our world and in other worlds in the universe. Later Milarepa had two main disciples: Gampopa and Rechungpa.

 

MindGeneral expression for the clarity and ability to experience, which are the basis for everything that is experienced. A stream of indivdual moments of clear and conscious experience. Usually we don’t recognise the true open and clear limitlessness of mind. We are captured by the experiences in mind, which come and go like pictures in a mirror. One distinguishes between two types of mind:

The un-enlightened mind: experience of conditioned and relative views and phenomena. The enlightened mind: absolute view, free of perturbing feelings and free of confusion.

By its very nature, the mind is empty, just like space. It does not possess any physical or "substantive" form but is empty. Its characteristics are clarity and awareness. Its expression is limitless. In no way is it limited. In other words, it can reach anything.

 

Mipam Chodrup Gyamtso[1742 - 1792] The Tenth Shamarpa Mipham Chodrup Gyatso, was a brother to the Panchen Lama of the Gelugpa School. He spent his infancy in the central Tibetan province of Tsang. Much to the astonishment of his parents, the young Rinpoche had recounted many tales of his past lives and events known to have occurred within Tsurphu Monastery. The Thirteenth Karmapa Dudul Dorje, recognized and enthroned the Tenth Shamarpa. The Shamarpa received all the instructions of the lineage from the Karmapa and the Eighth Tai Situ Rinpoche. Many great lamas and scholars of other Buddhist schools also influenced his education. He traveled extensively through Kham, Derge and Nangshen where he gave teachings and empowerments to lamas, tulkus and the lay population. He visited many holy places in Central Tibet to meditate and make offerings. After his travels, he returned to Tsurphu and His Holiness the Karmapa. 

Some years later, internal division arose within the political and spiritual hierarchy of Tibet that resulted in dark times for the Shamarpa. The Eleventh Dalai Lama passed away and the regent left in charge was unable to see beyond the narrow confines of his own monasteries. This resulted in the persecution of the Shamarpa and the seizing of his red crown. The regent and his followers, in collusion with the army, appropriated all of the Shamarpa's monasteries and forced them to integrate into the Gelugpa School. There was to be no future Shamarpa incarnation by a legal decree that forbid his enthronement. The Tenth Shamarpa went into exile unable to return to his beloved Tibet. Nonetheless, the generosity and patience of the bodhisattva shone through despite these monumental obstacles. The Shamarpa spent his remaining years in Nepal attending to the spiritual needs of the Nepali people.

 

Mipam Chokyi Lodro[1952 - ] Just as the Fifth Shamarpa had foretold, the Fourteenth Shamarpa manifested as the nephew of the Sixteenth Karmapa Rangjung Rigpe Dorje. Long before the Shamarpa was born, there was anticipation in the monastic communities that there was soon to be an auspicious birth in the Karmapa's family. The Karmapa sent black pills and a special protective cord for the unborn baby to his sister-in-law, when no one was aware that she was an expectant mother. 

At the age of six, the young Rinpoche saw some Yangpachen lamas coming towards Tsurphu Monastery from a distance. ' They are from my monastery,' he exclaimed in delight. This was remarkable because the Shamarpa had overseen the Dechen Yangpachen Monastery in his previous incarnations. This prompted a plea from the lamas for a formal recognition of their Rinpoche, however, for political reasons the Karmapa did not think it prudent to do so. Most of the great Tibetan lamas made a pilgrimage to India at the invitation of the Indian Mahabodhi Society and the Karmapa and the Shamarpa visited the Dechen Yangpachen Monastery upon their return. In its main temple were the statues of all the previous Shamarpas. The young child approached them and identified them one by one without any prompting. He tried on the crowns saying: 'These are my hats.' At the time he was only four years old. 

Over the next four years, the political situation in Tibet deteriorated further. The Sixteenth Gyalwa Karmapa and the eight years old Shamarpa left Tibet to settle in the northern Indian state of Sikkim. The Karmapa sought official recognition of the Kunzig Shamarpa from the Fourteenth Dalai Lama Tenzin Gyatso. The Dalai Lama made an official statement that granted the request and the enthronement took place in 1964 at Rumtek Monastery in Sikkim. The Shamarpa remained in the monastery for a course of intensive study. He received all the instructions of the Kagyu lineage from the Karmapa and studied traditional arts and sciences, the sutras and the tantras under Thrangu Rinpoche. 

The Fourteenth Shamarpa has established the Karmapa International Buddhist Institute (KIBI) in New Delhi, India while observing his monastic obligations. In accordance with the wishes of His Holiness the Sixteenth Gyalwa Karmapa, KIBI operates today as an institute for higher learning in the Buddhist tradition. The Shamarpa envisages a renewal of the essential teachings of the Mahamudra. The origins of the Kagyu teachings are being retraced and many important treatises of the mahasiddhas are being researched and revised, including the Seventh Karmapa's pivotal work - ' The Treasures of Mahamudra.' A Mahamudra teaching centre is currently in the planning stages that will eventually give s pecial emphasis to the teachings of the Karma Kagyu lineage in order to ensure their future preservation.

 

Mipam Chokyi Wangchuk[1584 - 1630] The Ninth Karmapa recognized the sixth incarnation of the Shamarpa Mipham Chökyi Wangchuk. The Sixth Shamarpa's place of birth was Drikhung in central Tibet. At the age of sixteen, the Sixth Shamarpa had fully committed to memory no less than ten books on the Prajnaparamita, sixteen on the Vinaya, five on the Abidharma, seven treatises on medicine, the entire Sanskrit language and various studies of the arts; He selected the Zabmo Nang Dön and its commentary and the full text of the Kalachakra Tantra from the Diamond Way (Vajrayana) teachings. The youthful and exuberant Shamarpa expressed the wish to test his freshly acquired learning before the best minds of the land. 

The Shamarpa became a highly respected master of the Kagyu teachings. He worked unceasingly in the three spheres of beneficial activity: learning, meditation and practical achievement. He visited China at the invitation of the Emperor who saw to the printing of the Kanjur (the complete teachings of the Buddha) in order to honor the wishes of his Guru. The Shamarpa enthroned the Tenth Karmapa Choying Dorje upon his return to Tibet. The Shamarpa became his Root-Guru and passed on to him the instructions of the Kagyu lineage. As the Shamarpa's renown spread into India, twenty-five of the greatest panditas invited him to teach the Dharma at Bodhgaya. He was unable to accept their invitations, but he replied to them individually in the Sanskrit language. The Shamarpa's skillful diplomacy managed to avert conflict as Tibet seemed headed towards civil war. He asked the country's rulers to observe the Dharma's basic principles, thereby saving many innocent lives.

 

MonlamThis event takes place on the first days of a new year (note: the Tibetan year consists of 360 days. So the Tibetan new year moves through our calendar) on varying places. In 1996 it took place in Bodhgaya and was conducted by the 17th Karmapa Thaye Dorje and Kunzig Shamar Rinpoche. The purpose is doing aspiration prayers for the benefit of others. It was told by Nagarjuna that if aspiration prayers are done together with great bodhisattvas, the resulting prayer is so powerfull that it can avert natural disasters and can remove all kinds of bad karma, for example. 

The tradition was established in Tibet in the eighth century. During the following centuries these gatherings grew more and more popular. More than 50.000 monks participated. In the 13th century the 3rd Karmapa introduced the monlam to the Kagyu Lineage. Today representatives of the four lineages of Tibetan Buddhism are doing the prayers together. more

 

Mudra[Lit. Seal: Something leaving a deep impression in the mind] In Buddhism there is a great variety of symbolic gestures using one or both hands or the whole body. They are called Mudras. The gestures ofBuddhas or Bodhisattvas are Mudras as well as e.g. the posture of our hands during meditation. 

One well known Mudra is Buddhas right hand touching the earth, after he attained Enlightenment('calling the earth as witness for enlightenment'). Another well known Mudra is the posture of our hands during meditation: We put the right hand into the left one. This symbolizes meditation and concentration upon the Dharma

 

Music, TibetanTibet stands at the influence of three civilization, the Turko-Mongolian, the Chinese and the Indian. Enriched from time to time by influences from these, its own ancient tradition has developed in high isolation from the rest of the civilized world. Music plays an important part in Tibetan life. The Lamas say "Religion is sound". The recitation of mantras, chanting and the playing of instrumental music are fundamental in their worship. Their celebrations include the services of the regular Liturgy and various extra-liturgical rituals (see also explaining Tibetan Music in details).

N  Nagpo Chenpo

Great Black

 

Nalanda-UniversityWas founded around the 2nd century in northern India near the town of Rajgir.  For more than 1000 years it serves as centre to keep  Mahayana  Buddhism alive and to spread it.

 

Namgyalma[Skt. Ushnishavijaya] The Victorious One, long-life aspect

 

Nature of MindThe open clear limitlessness that is the basis off all phenomena.

 

Naropa[1016 - 1100] Naropa was born in Lahore, India. He was a disciple of Tilopa and the teacher of Marpa. Naropas family was very rich and powerful. In his early years Naropa studied everything according to the Brahmin tradition. But he also got Buddhist teachings at home. One day he asked his father to become a monk, but he refused. 

So he married and lived as a house holder till he was 25. Then he and his wife both agreed to get ordained and he went to Nalanda University. There he studied Buddhist philosophy and became the greatest scholar of Nalanda. One day while he was sitting and reading his texts an old ugly woman came and asked him what he was doing. He said that he was reading a Tantra and the woman became happy and started to dance. She asked him if he understood the meaning of the text and he answered "yes". Suddenly the woman stopped dancing and started to cry. She told him that she was crying because he lied to her. The one who really understands the ultimate meaning of the teachings is her brother Tilopa, she told him. When hearing this name he felt a strong devotion and wanted to meet Tilopa. But he had to stay at Nalanda until his teachings were finished. Then he left to find Tilopa. Before he eventually met him he had to overcome the 12 minor hardships. This took several years. Without ever seeing Tilopa, Tilopa confronted Naropa with 12 different situations which were very direct teachings in order to give up laziness, develop Bodhicitta, give up the clinging to a really existing I and so on. Naropa had to learn that there is a difference in understanding the teachings in an intellectual way and realizing their ultimate meaning. 

Finally Naropa met Tilopa. The next 12 years he received empowerments and had to overcome the 12 major hardships. One of these was that Tilopa and Naropa were standing on the roof of a building and Tilopa said "If I had a devoted student, he would jump". Naropa jumped and nearly died. Tilopa healed him and told him that he has to realize that whatever appears is illusory. Similar situations followed. One day Naropa ask for another instruction. But Tilopa slapped his shoe on his head. After that the last veils felt from his mind and Naropa accomplished Mahamudra. After that he stayed 21 years in Pulahari and taught the Dharma. Naropa collected the most important transmissions he received from Tilopa under the name of the "Six Teachings of Naropa".

 

New YearLosar

 

NgagMantra

 

NgondroPreliminary Practices

 

NidanaTwelve Links of Interdependent Origination

 

NirmanakayaEmanation state Tulku

 

Nirvana[Tib. nga ngän lä dä pa]: Generally the liberation from the  cycle of existence (one-sided Nirvana). Especially in  Mahayana the state of complete Buddhahood (Parinirvana)

 

Noble TruthSee Truth, Noble

 

Nyang Tingdsin SangpoAs a child Nyang Tingdsin Sangpo was a playmate of the Tibetan King Trisong Detsen (Phowa Lineage). It is said that he was able to sit motionless in meditation for seven years. He persuaded the king to invite the Master Drime Shenyen (Vimalamitra) to Tibet. Nyang Tingdsin Sangpo was a student of Drime Shenyen and Guru Rinpoche, and received the highest transmission from him. Later on he tamed the demon Dorje Legpa, who had devastated East Tibet with hailstorms. This is how Dorje Legpa became a Dharma protector.

 

Nydahl, OleOle Nydahl

 

NyingmaThe oldest of the four main tradition of Tibetan Buddhism, founded by the India master Padmasambhavain the 8th century. One distinguishes the Kama-tradition, the school of direct transmission from teacher to student, and the Terma-tradition, the transmission of the  hidden treasures (Terma) that have been rediscovered and published later.

The tibetan king Langdarma destroyed the monasteries of the Nyingma-lineage and the lineage itself. By the hidden termas the Nyingma teachings survived. A discoverer of termas is called Terton. A lot of them were Kagyus. This explaines the close connection between Kagyu- and Nyingma-lineage.

O  Ole Nydahl

Lama Ole Nydahl is one of the very few Westerners who is fully qualified as a Lama and Meditation teacher in the Tibetan Buddhist tradition. In December 1969 he and his wife, Hannah became the first western students of His Holiness the 16th Gyalwa Karmapa, Rangjung Rigpe Dorje, one of the greatest yogis of this century and the head of the Kagyu Lineage of Tibetan Buddhism. His Holiness asked Hannah and Ole to bring Buddhism to the West. For the last 30 years they have been traveling non-stop, teaching and setting up 360 (summer 2003) meditation centers and groups around the world. 

Lama Ole Nydahl is also in the transmission of the Phowa Lineage: The 16th Karmapa brought together Hannah and Ole Nydahl and the Drikung Lama Ayang Tulku, one of the holders of the Phowa practice. Early in 1972 they were the first Westerners to learn a meditation on conscious dying, called "Phowa". 

The honorable Tenga Rinpoche and H. E. Dilgo Khyentse Rinpoche gave Lama Ole additional Phowa transmissions. Kunzig Shamarpa told Lama Ole to give Phowa to all those who want to receive it. In the fall of 1987 Lama Ole Nydahl taught the Phowa for the first time in Graz/Austria to 130 friends. Now, Lama Ole gives about 13 Phowa courses every year. By the summer of 2003, he has already taught more than 50,000 people "conscious' dying". more 

 

Om Mani Padme Hum.[Skrt.] In the Tibetan language this mantra is pronounced "Om Mani Peme Hung". It is the mantra ofLoving Eyes, the compassion of all Buddhas.

 

OmniscienceWisdom of a  Buddha. A Buddha has recognized the nature of all things and their manifold types of appearance. Omniscience is a synonym for  Buddhahood or Truth State .

 

OselClear Light Meditation.

 

Osel Natsog Rangdrol[1842 - 1924] Osel Natsog Rangdrol is normally known under the name of Adzom Drukpa, since he was the reincarnation of the great Pema Karpo, a 16th century Drukpa-Kagyu teacher. Osel Natsog Rangdrol realized the nature of mind at age 21 during the practice of the Preliminary Practices. His teacher Pema Dudul advised him to live the life of a yogi. He received the Longchen-Nyingthig transmission fromJamyang Khyentse Wangpo (Phowa Lineage). In the latter part of his life he taught all the great Dzog chen, Palyul and Shechen Lamas of the Nyingma monastery, Kathok. He gave the Longchen-Nyingthig transmission to Jamyang Tschokyi Lodro, a reincarnation of his teacher Jamyang Khyentse Wangpo.

P  Padmasambhava

Guru Rinpoche

 

Palchen Chokyi Dondrup[1695 - 1732] The birth of the Eighth Shamarpa Palchen Chökyi Döndrup, took place in Yilmo, Nepal. As an infant, he had astonished his family with vivid tales of his past lives. The Karmapa had sent a letter of recognition with a party of monks who were to oversee his safe return to Tibet. However, the King of Nepal asked the three years old Rinpoche to honor Kathmandu with his presence. He remained there until he was seven years of age. When the Karmapa again requested his return, a full contingent of monks was finally able to escort the Shamarpa back to a jubilant Tibet. 

The Eighth Shamarpa received the lineage teachings and instructions from the Eleventh Karmapa before he died. The Shamarpa in turn, recognized and enthroned the Twelfth Karmapa Changchub Dorje and the Eighth Tai Situ Rinpoche. He acted as the Karmapa's Root-Guru. Later the Shamarpa, Tai Situ Rinpoche and Gyaltsab Rinpoche, traveled together with the Karmapa on an extensive Dharma tour that covered vast tracts of Tibet and neighboring countries. They returned to Kham when it became evident to the Karmapa and the Shamarpa that both of their deaths were immanent. They wrote prayers of supplication for their followers to recite, in order to ensure their swift rebirths. The Karmapa left these in the custody of Tai Situ Rinpoche who was to remain in Kham as head of the Kagyu lineage in his absence. They both then departed for China where the Karmapa passed away on the day of the new moon. The following day, the Shamarpa also left his body.

 

Palden Lamo

[sanskr. shri devi, lit: radiant godness] She is a wisdom protector and the consort of Black Coat. She is a emanation of Sarasvati.

  

Paramita, SixThe six liberating actions of a Bodhisattva for the benefit of all beings.

Generosity Ethics Patience Diligence Meditative Concentration Wisdom

 

 ParinirvanaState beyond from  Samsara and (one-sided)  Nirvana. It is another expression for the dead of a Buddha as well.

 

Peaceful MindShine

 

Pema JungneGuru Rinpoche

 

Perception, Theory ofTheory of recognition

 

 Philosophical Schools, fourThe right view or philosophical foundation for the meditation practise is expressed in four doctrines, that where developed by the successors of  Buddha. They represent the respectively highest understanding that they developed of Buddhas teachings. Two of them belong to the  Theravada, the Vaibashika- and the Sautrantika-school, two belong to the  Mahayana, the Chittamatra- and the  Madhyamaka-school.

 

PhowaTransference of Consciousness Meditation. One learns to send ones consciousness into the heart of Buddha Amithaba. This is a preparation for ones own death.

 

Phowa LineageThe Phowa which Lama Ole Nydahl teaches originates from the Longchen-Nyingthig tradition of theNyingma school of Tibetan Buddhism. The Longchen Nyingthig contains the deepest teachings of theMaha Ati, the Great Perfection. 

The innermost and deepest Maha Ati teachings are called "Nyingthig", which means literally "heart-drop". The teaching of the Longchen Nyingthig were given by Guru Rinpoche at Samye monastery. The Tibetan king Trisong Detsen, Yeshe Tsogyal Guru Rinpoche's main Tibetan companion and the great scholar Vairocana received the teachings. Afterwards these too were hidden as termas. Many hundred years later they were rediscovered by Jigme Lingpa, who was a reincarnation of king Trisong Detsen as well as of Vimalamitra. These teachings were named "Longchen" after Longchen Rabjam, who is known as one of the greatest scholars of the Nyingma Tradition, a contemporary of the third Karmapa Rangjung Dorje. 

Finally the Karma Nyingthig are Maha-Ati teachings by Karmapa Rangjung Dorje. At the time of the third Karmapa, there was a period when nobody in the Nyingma tradition had the complete experience of the teachings necessary to pass them on. During this period, it was the Karmapa who held the transmission and ensured its survival. 

The Holders of the Phowa Lineage:

Kuntu Sangpo Dorje Sempa

Garab Dorje Dschampel Shenyen Shri Singha Yeshe Do Drime Shenyen Guru Rinpoche Trisong Detsen 790-858 Yeshe Tsogyal Nyang Tingdsin Sangpo Dangma Lhungyel Gyeltsen Jetsun Senge Wangtschug Gyelwa Shangton 1097-1167 Khepa Nyibum 1158-1213 Guru Tschober 1196-1231 Trulshik Senge Gyalpa Melong Dorje 1243-1303 Kumaraja 1266-1343 Longtschen Rabjam 1308-1363 Jigme Lingpa 1729-1798 Jigme Gyalwe Nyugu 1765-1843 Jamyang Khyentse Wangpo 1820-1892 Osel Natsog Rangdrol 1842-1924 Jigme Tenpe Nyima 1865-1926 Jamyang Tschokyi Lodro 1893-1959 Khyentse Do Ngag Lingpa 1910-1991

During the great "Dolma Naljorma" initiations in Rumtek in the year 1971, the 16th Karmapa brought several times together Hannah and Ole Nydahl and the Drikung Lama Ayang Tulku. Karmapa stated that a cooperation would become very useful, as long as it would happen in his power-field. Hannah and Ole Nydahl offered to support Lama Ayang Tulku's work for the Kagyus in the secret refugee camps in South-India, and he gratefully invited them to go there with him. There Lama Ole learnt the Phowa and helped many people than. 

In the fall of 1987 Lama Ole Nydahl taught the Phowa for the first time in Graz/Austria to 130 friends. At that time it took seven days before all had obtained the outer signs - nowadays only 2-3 days are necessary. Often about a third to half of those present already have strong experiences during the transmission of the text (tib.: Lung). One can really say, that the Phowa power-field, already in 1971 wished for and started by Karmapa, has been growing tremendously in the West.

 

PotalaPure land or  powerfield of the  Bodhisattva â€œ Loving Eyes†(skt.: A� valokiteshvara, tib.: Chenrezig). Also the name of the government palace in Tibets capitol Lhasa, which was named after this pure land.

 

Power CircleExpression of enlightened qualities in form of a Buddha aspect with his surroundings (Mandala) as a Pure Land or an energy field. It expresses the bliss and inspiration of a meditation master. E.g.: in the meditation centres of the Karma Kagyu tradition the power field of Gyalwa  Karmapa is expressed.

 

PowerfieldMandala

 

PratyekabuddhaThe way of the older ones Theravada

 

PrajnaparamitaThe perfection of wisdom. These are the wisdom-teachings of Buddha, presenting the stepwise way of understanding, experience and realisation. They led to a complete category of literature in  Buddhism. Their shortest version is the so called  Heart-Sutra. 

There is a female Buddha Aspect with this name too. 

Preliminary Practices[Tib. Chag Chen Ngondro; lit.: preparation for the great seal] Four are general and four are special. First comes a thorough self-motivation through the understanding of four basic facts about our life: The rarity and preciousness of our present existence, that we can use it to reach liberation and enlightenment. Impermanence, that one should use it now. Karma - cause and effect - that we create our own lives. And the fact that enlightenment is the only lasting joy. The latter are a set of four repetitive but intensely rewarding practices which create masses of good imprints in one's subconscious. These work deeply in our minds, give increasing joy, and remove the causes of future suffering. The Ngondro is the basis for recognizing mind both through its nature as energy and as awareness. 

Furthermore, there are four other distinct steps of preparation, each step leading to very specific results, they are:

Prostrations Diamond-Mind (Dorje Sempa-) Meditation Mandala-Offerings and Meditation on the Teacher (Guru-Yoga).

 

ProstrationsPreliminary Practices (Ngondro)

 

ProtectorThere are three kinds: Unenlightened energy-fields - Jigtenpas - believing in a "self" are better avoided; they may be very difficult customers. If controlled by yogis like Guru Rinpoche and the Karmapas, they become Damzigpas, held positive by the promise not to harm beings. They often look somewhat "unusual" and, gradually becoming Bodhisattva, manifest a vertical wisdom-eye in their foreheads. The most important protectors are direct emanations of the Buddhas: male Mahakalas and female Mahakalis. They are harmonious in outer appearance and are always from the eighth Bodhisattva-level and up. From the taking of Buddhist Refuge they ensure that every experience becomes a part of the practitioner's way towards enlightenment.

 

PujaMeditation sung in Tibetan. An invocation with ritual offerings.

 

 Pure LandThis is not a geographic place but a state of mind. As a human being one can experience them here and now by meditation. 1. The powerfield of a Buddha 2. A yoyful and pure state of mind, near to  enlightenment It is possible to reach this level of awareness through practicing certain meditations and by making strong wishes.

 

Pure RealmPure Land

 

 Pure ViewFundamental view in  Diamondway. With this view one exercises oneself to see the world with the view of a  Buddha.

 

 Purification MeditationIn general every Buddhist meditation purifies negative tendencies. But in special the Buddha Aspect Diamond Mind expresses the purifying power of all Buddhas.

Q  Qualities of Mind

Not-conditioned qualities of mind like fearlessness, joy, wisdom, love and so on. They are our timeless nature and are realized by meditation .

 

Qualities, the four immeasurables1. Love is the wish that others are happy,2. Compassion is the wish that others are free from suffering,3. (co-emergent) Joy is the joy about the positive actions of others,4. Equanimity means to stay free from attachment and aversion in a balanced state of mind.

R  Rangjung Dorje

[1284 - 1339] The Third Karmapa, Rangjung Dorje was born in Dingri Langkor, startling those present by sitting up and proclaiming himself to be the Karmapa. Three years later he renewed his assertions by making himself a black hat and again declaring himself to be the Karmapa. Two more years were to pass before he met Drubtop Urgyenpa who recognised the child as the reincarnation of Karma Pakshi, and gave him the actual Black Crown, all the possessions of the second Karmapa, and - not least - all the Kagyu teachings. Not content with this, Rangjung Dorje sought out masters of all the Buddhist traditions of the time, studying with Trophu Kunden Sherab and Nyenre Gendun Bum among others. As a result, he achieved great fame, and attracted many disciples. A practical man, he built bridges as well as meditation centres, benefiting his countrymen's daily life as well as their spiritual one. For posterity, he wrote many texts and commentaries, preserving many of the teachings in a form we use today. His two main disciples were Gyalwa Yungton Dorje Pal, who was to become the next lineage holder, and the first Shamarpa, Khaydrup Drakpa Senge. The Shamarpa lineage is the second line of reincarnates in history of the Tibetan tradition (the Karmapas being the first), and began when Rangjung Dorje presented Khaydrup Drakpa Senge with a ruby-red crown, and the title Shamarpa (Holder of the Red Crown). The Red Crown is an exact replica of the Black Crown worn by the Karmapas, and exemplifies the close relationship between them. These crowns are symbols of activities that benefit beings, and in no way denote separate lineages. Both the "Black Hat Lama" and the "Red Hat Lama" are of the Karma Kagyu Lineage.The Shamarpa is also known as a manifestation of Amithabha, the Buddha of Limitless Light.

 

Rangjung Rigpe Dorje[1924-1981] The sixteenth Karmapa, Rangjung Rigpe Dorje, was born at Denkhok in Derge province in east Tibet. Jampal Tsultrim, the fifteenth Karmapa's personal attendant, had been entrusted by his master with a letter setting forth the circumstances of his new incarnation. Jampal Tsultrim now handed this letter to the authorities at Tsurphu monastery, who - having had Beru Khyentse, Situpa and Jamgon Kontrul clarify certain points - sent out the search-party which successfully located the child. He was taken to Palpung Monastery where Situ Pema Wangchuk gave him ordination, bodhisattva promises, and many teachings. In addition, Beru Khyentse Lodro Mizat Jampa'i Gocha taught him the Tantra, Bo Kangkar Rinpoche taught him the sutras, and Jamgon Palden Kyentse Oser taught him Mahamudra and the Six Yogas of Naropa. He would come to regard Situ Pema Wangchuk and Jamgon Palden Kyentse Oser as his main gurus.

   

RealizationInsight in the nature of mind, which cannot be obscured by ignorance.

 

Realm of Desire

The realm of desire (Samsara) is subdivided into six realms of beings: The three miserable realms:

Hells. There are 18 hells - cold ones and hot ones. These hells don't really (materially) exist: The mind experiences the results of lots of very negative actions done in former existences. These results lead to a paranoid state in which the world is experienced as a hell.

Starving spirits. They got always hunger and thirst but they are not able to eat or drink. The existence as a starving spirit is a result of ones own illusion, too. This is due to extreme avarice in former existences.

Animals.

The three happier realms ("happier" doesn't mean "happy" - take a look around...):

Humans. Demi-gods (Asuras). They are wealthy and live under good conditions. But they are envious of the gods because they

still live better. Gods. They live under very good conditions. They are clear-sighted, but they are not liberated. They still suffer from

desire. Because they are clear-sighted, they can see their rebirth in the lower realms. This let's them suffer, too.

As long as a being is not liberated it will continue to take birth in one of these realms. In all realms the beings suffer. 

The only realm with the possibility to achieve a positive spiritual development is the realm of humans. In the miserable realms the sufferings are too intense or the mind is too dim. Beings of the realms of the demi-gods and gods live in such good conditions that they are not interested in working with the mind.

 

Realm of Great Joy[Tib. Dewachen, Skr. Sukhavati] Pure Realm of the Buddha of Limitless Light.

 

RebirthNew embodiment in the next life. It usually follows unintentionally the strongest habits of the former life. By making strong wishes for the benefit of all beings it is however possible to take rebirth in a conscious way. To do this there must be a realisation of the nature of mind.

Rechungpa(1083 - ca. 1160) His parents gave him the name Dorje Drak (Vajra-glory). Already as a young child he could keep a lot of teachings in his mind. When he was twelve years old he first met Milarepa. A short time before Milarepa had a vision of Dorje Pagmo. She made the prophecy to him that he will meet a moon-like disciple. Rechungpa received teachings from Milarepa (e.g. Six Teachings of Naropa) and stayed with him for many years. During this time he went to India and received teachings from Balancandra and Tipupa, Marpa's son. He also went to Central-Tibet and received teachings - including Mahamudra teachings - from various teachers. After reaching full realization Milarepa told him to leave. Rechungpa thaught the Dharma in Tibet and had a lot of disciples.

 

Recognition, Theory of[Skt. pramana, Tib. tsema): Teachings of  Buddha about the way the mind works. Especially about what true and deceived recognition means, about the object of recognition, the process of recognition und the cognitive mind. Also called theory of perception.

 

Red Wisdom[Tib. Dorje Pha mo, Skt. Vajravarahi] The highest wisdom of the Buddhas. The pig represents basic ignorance which is transformed into highest wisdom.

 

Refuge

[Tib. Kyab Dro, Lit.: protection from suffering] Entry into the  Buddhist path. It is a reorientation towards values that can be trusted permanently. One takes refuge to the state of a  Buddha as the goal, in the  Dharma - the teachings - as the way and to the  Sangha the practioneers (Bodhisattvas) -  as the friends on the way. These are called the "Three Juwels". To practice the Diamond Way one needs the additional Refuge in the Three Roots, called Lama, Yidam and Protector. They are the sources of blessing, inspiration and protection along the way.

 

Refuge TreeThe Refuge is represented as a tree. The tree consists of a golden trunk and four silver branches and stands in the middle of a lake. Where the trunk divides into the branches Karmapa sits. When showing the principle of enlightenment, he appears in the form of Dorje Chang. On the four branches the Buddha aspects, Buddhas, Dharma and Sangha are located. The trunk is surrounded by many Protectors. 

The Preliminary Practices are made in front of the Refuge Tree, for example.

 

ReligionBuddhism is one of the world religions. One can call it a religion of experience as opposed to the belief religions. Every step on the way and the final goal are a matter of experience. At the end one becomes identical with the goal - Buddhahood. In a strict sense one can also say that Buddhism isn't a religion. 

Buddhism isn't a philosophy, too. Although it's logical it is more than just an explanation how things are. It changes us. We experience the world in a different way. Because of this one might think Buddhism is Psychology. But this isn't true as well. Psychology is useful to let us be no cause of trouble to our self and others. Buddhism starts where Psychology ends: When we are in a stable state and realize that space doesn't separate us from each other and that subject, object and action are qualities of mind itself.

 

RinpocheHonorific title meaning "Precious One." It is frequently given to Buddhist Masters.

 

Rolpe Dorje[1340 - 1383] The fourth Karmapa, Rolpe Dorje emulated his previous incarnation by sitting up at his birth, in Kongpo province in Central Tibet, and speaking - this time choosing to recite the mantra of Chenrezig, "Om Mani Peme Hung Shri". Having - as that previous incarnation - left clear instructions with his secretary, Rinchen Pal, as to which signs to look for, the child was quickly found, and his training begun. At six he took refuge vows and the lay precepts from Tokden Gon Gyalwa, who also taught the young Karmapa the Tantrayana. He was twelve before, travelling to Central Tibet, he met the lineage holder Gyalwa Yungton Dorje Pal, and proceeded to convince the older man of his authenticity by recounting many anecdotes from his previous life as the third Karmapa. He went on to request Gyalwa Yungton Dorje Pal to give him the transmission of the Kagyu teachings. Once his education at the hands of his former student was complete, Rolpe Dorje travelled widely through Tibet and China, teaching and taking disciples; the foremost of these was the second Shamarpa, who became the next lineage holder.

 

Root LamaThe teacher who introduces one into the nature of mind. This can be a teacher from whom one has received the empowerment, instructions and precepts that form the core of one's own practice.

 

Roots, ThreeRefuge

 

RumtekA monastery in Sikkim, India. The former King of Sikkim Tashi Namgyal gave land to the Rangjung Rigpe Dorje to build a monastery after the chinese had forced him out of Tibet.

S  Sakya Tradition

One of the four main school of Tibetan Buddhism. It was founded by Khon Konchok Gyalpo in the 11th century. They emphasises scholarship as well as meditation. Their special teaching is the Hevajra-Tantra and in combination with this a special form of the way called "Path and Fruit" (Tib. lam dre). The head of the Sakya is H.H. Saky Trinzin Rinpoche. This school is well known for the purity of their transmission.

 

SamadhiState of meditative concentration. Refer to a state of mind in conditioned existence but also on the Bodhisattva stages.

 

SamathaShi nay (Shine)

 

SamayaBond

 

SambhogakayaState of Joy

 

 SamsaraCyclic existence, the beginningless and endless wheel of rebirth (Realm of Desire).

 

Sangha[tib.: Gendun] Community of the practitioners of Buddhas teachings (Dharma). The Sangha is subdivided into the not yet realized and the already realized practitioners.

 

SangyeBuddha

 

SanskritLanguage in old India which is sometimes still used today. Sanskrit was a scholar-, cult- and cultural language. After Buddha's teachings have been passed on in an oral tradition for one year, Pali and Sanskrit were used to write the teachings down.

 

Sarasvati[Yang chen ma] consort of the wisdom buddha Manjushri

 Self Awareness

[rang rig] This is the inner facet of every perception in it?s pure form. Synonym with wisdom. See alsoawareness.

Shamarpa, TheIt was the prophecy of the Second Karmapa Karma Pakshi, that "future Karmapas shall manifest in two Nirmanakaya forms." On an absolute level of mind, these forms are immeasurable and unquantifiable but not separate or totally unrelated. The Shamarpa is one of the two Nirmanakaya forms of the Karmapa. For those who aspire to reach great and perfect enlightenment, these emanated human forms are the shining inspiration to attain Nirvana and an inexhaustible source of assistance to the floundering multitudes trapped in cyclic existence. 

Up until now, there have been fourteen incarnations:

1. Khaydrup Drakpa Senge 1283 - 1349 2. Kacho Wangpo 1350 - 1405 3. Chopal Yeshe 1406 - 1452 4. Chokyi Drakpa Yeshe Pal Zangpo 1453 - 1524 5. Kunchok Yenlak 1526 - 1583 6. Mipam Chokyi Wangchuk 1584 - 1630 7. Yeshe Nyingpo 1631 - 1694 8. Palchen Chokyi Dondrup 1695 - 1732 9. Kunchok Jungnay 1733 - 1741 10. Mipam Chodrup Gyamtso 1742 - 1792 11. 11 The 11th Shamarpa was a Bodhisattva, in the guise of a physician Lama, in Northern Tibet, but he was not

officially recognised for political reasons. 12. Jambyang Rinpoche ca. 1880 - 1947 13. Tinlay Kunchup 1948 - 1950 14. Mipam Chokyi Lodro 1952 - .

Shamarpa's homepage

 

ShastraPhilosophical treatise.

 

 Shine[Skt. Samatha] Tranquillity meditation, which develops calmness of mind. One of the two basic meditations in all traditions of Buddhism, the other being Vipasyana. Peaceful state of mind in deep concentration with or without object (Absorption).

 

 ShravakaThe way of the Older Ones Theravada

 

ShrineAltar

 

ShunyataEmptiness

 

Shri Singha(Skt. Palgji Senge) was born in China and was a great scholar of all wordly sciences. In a vision, Loving Eyes told him to go to Sosadvipa to gain enlightenment there. To prepare Shri Singha studied different tantras for seven years on the holy mountain of Wu T'ai Chan in China. After another vision of Loving Eyes, he engaged in a practice for three years, whose results as well as other special powers allowed him to travel in a very short time to Sosadvipa in India. He met Dschampel Shenyen (Manjushrimitra) there with whom he studied and practised for 25 years. After the death of his master he returned to China. He categorized the highest teachings that he had received and meditated for a long time at the Silji cemetery. Phowa Lineage

 

SiddhaA practitioner who has attained spiritual realization and supernatural powers.

 

SiddhisA term for different capabilities: Through recognizing emptiness, clarity and openness of the mind, different qualities arise naturally, since they are part of mind. The Buddha distinguishes between two types:

Ordinary Siddhis - all those forces of the conditioned world that transform elements, like the six extra-sensory perceptions, etc

Extraordinary Siddhis: the abilities or absolute qualities that belong to the nature of mind

 

Simhasana ManjushriWisdom Buddha on a Lion

 

Six Teachings of NaropaHighly effective methods of the Kagyu Lineage. Their goal is realizing the nature of mind through its energetic aspect. They consist of the following meditations:

Inner Heat [Tib. Tumo] Clear Light [Tib. Osel] Dream [Tib. Milam] Illusory Body [Tib. Gyulu] Intermediate State [Tib. Bardo] Transference of Consciousness [Tib. Phowa]

Basis, way and goal are the Mahamudra.

 

Six ParamitasParamita

 

Skandhas, The Five[Lit. Heap, Collection, Group]. These are the components of the personality. Clinging to the five Skandhas of form, sensation, discrimination, mental events, consciousness as an independent existing unit is the basis of the "I"-Illusion and thus for the suffering in the cycle of existence.

 

Small Way[Tib. Thek Chung, Skt. Hinayana, today: Theravada]

 

State of EmanationTulku, See also The three Kayas.

 

State of Joy[Tib. Long Ku, Skt. Sambhogakaya] The free play and spontaneous bliss of mind. It manifests from theState of Truth to help the bodhisattvas on their way. See also  The three Kayas.

State of Truth[Tib. Cho Ku, Skt.Dharmakaya] The State of Truth is timeless enlightenment itself, the true nature and radiant awareness of mind. It is associated with an experience of fearlessness. Realization of the state of truth has a benefit for oneself, realization of the other  Kayas is of benefit for others.

 

 ConsciousnessMode of operation of mind to store positive, neutral and negative impressions. Under appropriate conditions these imprints ripen and manifests. The store-consciousness can be compared with the hard disk of a computer.

 

Stupa[Tib. Chorten]: Monument for happiness and peace in the world. It is a symbol for the mind of a Buddhaand for the community of practioneers. The Stupa displays the transformation of all emotions and elements into the five enlightened wisdoms and the five Buddha-families. Their symmetric form usually is filled with relics, Mantras, etc.. Stupas have been built due to various events in the life of the historical Buddha Shakyamuni .

 

SukhavatiRealm of Great Joy

 

 SufferingCompared with Liberation and  Enlightenment every experience of the conditioned world is connected with suffering. Buddhist texts mention three kinds of suffering: 1. Suffering of change, 2. All pervasive suffering, 3. Suffering of physical suffering.

 

 Sutra[tib. / sanskr. Do, lit.: Guide] Advices and meditation instructions from  Buddha. They work with a detailed examination of things, in contrast with  Tantra. In this way they built up the causes forenlightenment. In connection with this exists a related Buddhist kind of literature (three baskets)

 

SvabhavikakayaState of the Essence, denotes the essence of the other Buddha states (Dharmakaya, Sambhogakaya , Nirmanakaya). If you compare Dharmakaya with water vapor, Sambhogakaya with clouds and Nirmanakaya with rain, then Svabhavikakaya is the essence of it all - water.

T  Tamdrin

Horsehead

 

 Tantra[Lit. tissue or continuum, Tantrayana = Mantrayana = Vajrayana]: This term is a reference for the complexity compared with the guide of the Sutra teachings. The teachings of Tantra describe fast meditation methods used in the  Diamondway. They work with identification and are orientated towards the goal, the qualities of  enlightenment .The goal (Enlightenment) is used as way.

 

TaraLiberatice

 

TathagataThe "Thus-gone" one, an epithet for a Buddha.

 

TathagatagarbhaThe seed of Enlightenment, the potential for Buddhahood in every sentient being.

 

TenjurCollection of comments on Buddhas direct teachings (Kanjur) that have been translated into Tibetan. The comments have been written by Indian masters and have been collected by the great scholar Buton Rinchendrup (1290 - 1364) and other masters. Depending on the edition it consists of 225 or 254 volumes.

 

Terma[lit. hidden treasure] Teachings hidden by Guru Rinpoche and Yeshe Tsogyal. They were discovered by Tertons. The greatest part of the Nyingma teachings are termas.

 

TertonA discoverer of hidden texts which have been concealed by great teachers of the past in various ways, until the time when they could be understood and applied.

 

ThangkaTibetan for "scroll painting"; an ancient art form that primarily depicts sacred images, such as Buddha aspects, or accomplished teachers from history. Tibetans are historically nomadic, and found it easy to transport artwork in a scroll form. A thangka is a complicated, composite three-dimensional object consisting of: a picture panel which is painted or embroidered, a textile mounting; and one or more of the following: a silk cover, leather corners, wooden dowels at the top and bottom and metal or wooden decorative knobs on the bottom dowel. Traditionally, Thangkas are painted on fine cotton cloth or silk, and real ground gemstones and gold were used as the foundation of the pigments. The gemstones have currently been replaced with more contemporary mediums such as gouache, tempera and acrylic, but pure gold is still used in finer Thangkas. Thangkas are intended to serve as a record of, and guide for contemplative experience. For example, you might be instructed by your teacher to imagine yourself as a specific figure in a specific setting. You could use a thangka as a reference for the details of posture, attitude, colour, clothing. etc., of a figure located in a field, or in a palace, possibly surrounded by many other figures of meditation teachers, your family, etc.

 

Thousand armed Chen Resig[tib. Chag tong chen ton chen resig, sanskr. Sahasrabhuja-Avalokiteshvara] Buddha of compassion in joy state. Has 1000 arms and 11 heads. Is mainly used in Nyung neh fasten practise.

 

Thaye Dorje[1983 - ] The 17th Karmapa see Karmapas Homepage

 

Thegchog Dorje[1798 - 1868] The fourteenth Karmapa, Thegchog Dorje, was born in the village of Danang in the Do Kham region in east Tibet. He was identified by Drukchen Kunzig Chokyi Nangwa, the holder of the thirteenth Karmapa's letter giving the details of his forthcoming reincarnation. Thegchog Dorje was ordained by Pema Nyinche Wangpo and Drukchen Kunzig Chokyi Nangwa, both of whom went on to give the Karmapa the complete Kagyu transmission. He later found himself in the unusual position of taking teachings from one of his close students - Jamgon Lodro Thaye - who had been fortunate enough to receive the rare Tercho teachings, which he now passed to his guru, the Karmapa. Thegchog Dorje taught widely in Tibet. He identified the tenth Situpa, Pema Kunzang, but it was Jamgon Lodro Thaye who became the next lineage holder.

 

Theg ChenGreat Way

 

Theg ChungSmall Way

 

Theravada"The Way of the Older Ones". Here the focus is on one's own liberation. It can be subdivided into the way of the "Listeners" [Skt. Shravakas] and "Solitary Realizers" [Skt. Pratyeka Buddhas].

 

Three Lights Meditation16th Karmapa Meditation

 

Three-year Retreat

Traditional education for Lamas in tibetan buddhism. It takes three years, three months and three days and is done in celebate groups. The places of retreat are positioned in isolation from the outside world. The retreat consists of Ngondro, outer, inner and secret Yidam practise and the six teachings of Naropa.

 

 Three JuwelsSee: Refuge

 

 Three RootsSee: Refuge

 

ThriInstructions on meditation practice of the Diamond Way; see also Empowerment.

 

 Tibetan Book of DeathTeaching Buddhas on the experience and the liberation from  death,  intermediate state and rebirth. It was composed by  Guru Rinpoche the founder of Tibetan Buddhism.

 

 Tibetan BuddhismOne of the three main traditions of Buddhism beside Theravada and  Zen. It was founded around the year 750 from the Indian master  Guru Rinpoche. Until today it contains the only complete transmission of Buddhas teachings with focus on Diamondway.

 

Tilopa[988 - 1069] Tilopa condensed the essence of the different teachings in four streams of teachings that were later collected into one set by his main student Naropa under the name of the "Six Teachings of Naropa". Tilopa lived in desert places und had a number of disciples. Among them Naropa became the next forefather of the Kagyu Lineage.

 

Time, BeginninglessLooking for the very first cause for the origin of things one cannot find one. The reason is that the "very first" cause must have a former cause from which it originated. In thecycle of existence things come into existence since beginningless time.

 

Tinlay Kunchup[1948 - 1950] It was a reflection on the adverse karmic conditions of the time that the infant Thirteenth Shamar Rinpoche lived for little more than a year before passing away.

 

Tonglen"Give and Take", a practise of the Great Way

 

TongpanyiEmptiness

 

Tongwa Donden[1416 - 1453] The birth of the sixth Karmapa, Tongwa Donden at Ngomto Shakyam near Karma Gon in East Tibet, was marked by many auspicious signs. One month later, carried by his mother as she went begging, he became highly excited when their path crossed that of Ngompa Chadral, a student of the fifth Karmapa. Ngompa Chadral asked the identity of the child, who smiled back and replied "I'm the Karmapa"; he cared for the baby for seven months, before taking him to Karma Gon, one of Karmapa's three main monasteries in Tibet. As young as he was, Tongwa Donden immediately began to teach. At three, he met

Ratnabhadra, and received full Kagyu transmission. At six, he created several Tantric rituals. The third Shamarpa, Chopal Yeshe, came to Karma Gon during this period to crown the Karmapa, and to give him further teachings. He was nine when he was ordained by Khenchen Sonam Zangpo at the monastery of Wolkar Tashi Tang. Tongwa Donden's life was spent teaching, and building monasteries and shrines, throughout Tibet. Bengar Jampal Zangpo and the first Gyaltsap, Goshir Paljor Dondrup, were his two principal students and became his lineage holders. They would become the main teachers of the seventh Karmapa, Chodrag Gyamtso.

 

Topga RinpocheAt the age of 16 Togpa Rinpoche was appointed 'Vajra Master' in Tsurphu by theRangjung Rigpe Dorje. Later, in exile, he held the office of secretary general of the Rumtek monastery. Rinpoche was regarded as very learned and is particularly knowledgeable about history. Topga Rinpoche taught Buddhist philosophy, Buddhist epistemology and Tibetan linguistics at the KIBI (Karmapa International Buddhist Institute) in New Delhi. He died on September 19th, 1997 in Dehli. Section Teachers.

 

TormaRitual offering cakes made of oat and butter and kneaded into doughs.

 

 Touching Earth GestureGesture (mudra) in which  Buddha is pictured the most times: The stretched fingers of the right hand touch the ground in front of the legs. Symbolically Buddha calls the earth-goddess as witness that he laid the cause for his enlightenment over many lives, by accomplishing  compassion and  wisdom and performing the according actions. In this way Buddha shows with this gesture way and goal in Buddhism.

 

Transference of Consciousness Meditation[Tib. Phowa] In the Kagyu Lineage one of the Six Teachings of Naropa. See also Phowa Lineage

 

TransmissionTransmission of the realisation of mind’s nature. A complete transmission in Diamondway-Buddhismconsists of the empowerment (tib.: wang), a transmission by reading (tib.: lung) and an explanation of the meditation practise (tib.: thri).

 

Trisong Detsen[790 - 858] The Tibetan King Trisong Detsen invited the scholar Shantarakshita to Tibet, and with his help sought to establish the first Tibetan monastery. Shantarakshita was disturbed by ghosts and demons throughout the project and therefore advised the king to invite the Indian Master Guru Rinpocheto help. Trisong Detsen followed his advice. With the aid of Guru Rinpoche they were able to build Samye monastery. Trisong Detsen invited many Indian scholars to Tibet. Under his regime translators were educated and he undertook the translation of many important texts into Tibetan. King Trisong Detsen was a student of Guru Rinpoche. (Phowa Lineage)

 

Trulshik Senge GyalpaAlready as a child Senge Gyabpa showed signs of being special. At age 10 he realized the dream-character of all phenomena. He became famous for his deep compassion. When he was 18, his behavior was that of a "crazy Yogi" but at a age of 20 has was ordained as a novice. He reached highest realization through Guru Tschober and his (Phowa Lineage) teachings and practised for many years in secluded caves.

 

Truth, relative and absoluteRelative truth means to have a correct perception of phenomena. But this perception is not traced back to its true nature. Absolute truth means to recognise the nature of phenomena as union of phenomenon and space.

 

Truth-state[Tib. tschö ku, Skt.Dharmakaya]: Lit.: Body of phenomena. This is one of the three states of a Buddha. It is the enlightened state of mind which has realized the true nature of mind. Is identical with the space like nature of mind. The truth state is the bases for the Joy state and  Emanation state of a Buddha. See also Three Kayas.

 

 Truth, nobleThe four noble truths are the central point of Buddhas teachings:

The truth of suffering: Living in the  cycle of existence means suffering. In the realm of human beings birth, aging, sickness and death are experienced as suffering. This will stop when the nature of mind is realized.

The truth of the causes of suffering: Buddha described the reasons why mind usually doesn’t realise its true nature. These are negative actions and  disturbing emotions. The root for all problems is the basic  ignorance.

The truth of the termination of suffering: Everybody can attain  enlightenment. This means to realise the nature of mind and to reach everlasting happiness by overcoming all the causes for suffering.

The truth of the path: There are methods to reach everlasting happiness. The  eightfold  pathexplains these means.

   

TseringmaLong-life Goddess

 

TsurphuKarmapas former monastery in Tibet. It is located at an altitude of 4.600 m, about two hours drive northwest of Lhasa. The 16th Karmapa had to leave Tsurphu due to the Chinese invasion of Tibet.

 

Tulku[Tib. Nirmanakaya] State of compassion. A being who is consciously reborn for the benefit of all beings manifesting with the power to open their abilities. May or may not remember former lives. The word means "Illusion-Body," a form which one has and uses, but is not dependent upon. 

Great examples of Tulkus are the various Karmapas. One distinguishes between different types of Tulkus:

Choki Tulku: for example the Buddha Shakyamuni Kyewa Tulku: different teachers and other people, who act in the best interest of all, for example the various Karmapas. Sowo Tulku: things that were created, for example texts or statues. Ngagtsog Tulku: things that manifest themselves due to the wishes of Buddhas, for example a bridge appearing over a

river.

See also The three Kayas. 

TumoInner Heat Meditation , one of the six teachings of Naropa.

 

Twelve Links of Interdependent Origination, The[Skrt: Pratityasamutpada] To realize that staying in Samsara is not a desirable condition can be achieved in many ways. One is to contemplate on the way in which Samsara works. Once we have realized the true nature of Samsara, we should generate aspiration to attain Liberation from it.

1. Ignorance: We don't recognize the true nature of mind. We believe in a real existing 'Self'.2. Formation: This ignorance leads to Disturbing Emotions, which results in actions. These distorted actions leave imprints

on the stream of our consciousness (Karma). Under appropriate conditions these imprints will manifest and form our future existence.

3. Consciousness: The stream of consciousness carries the imprints and let them ripen.4. Name and Form: Habits from former existences let as consider the 'Self' consisting of a body (form) and mental actions

(name). (Skandhas).5. Sources or Origins: They are part of 'form' and act as doors to get in contact with the outer world.6. Contact: In this link the contact of consciousness with the object is established7. Sensation: Contact with pleasant objects leads to pleasant sensations, contact with unpleasant objects leads to

unpleasant sensations.

8. Attachment: Sensation leads to attachment (desire).9. Craving: We try to get the objects we desire or try to avoid them. This leads to further imprints on consciousness.10. Becoming: After death imprints on the consciousness lead to the next existence.11. Birth: According to the imprints (Karma) we take birth12. Aging and Death: After being born we are getting older and older and finally we die.

There are some ways in which this item can be explained. The order of the links differs slightly between the explanations. The described lifetimes in the twelve links differs, too. In the description above the links can be considered as one lifetime or as three lifetimes (Link 1 to 3, 4 to 9 and 10 to 12).Interdependent Origination

U  Ushnisha

The bump on a  Buddhas head. One of the 32 perfect signs of a Buddha. 

V  Vajra

Dorje

 

VajrakilayaDiamond Dagger

 

VajrapaniDiamond-holder Power Buddha

 

VajrasattvaDiamond Mind

 

VajravarahiRed Wisdom

 

VajrayanaDiamond Way

 

VeilsMind is working in a deluded or erroneous way. Veils bases on ignorance and consists of  disturbing emotions and erroneous views.

 

View, wrongA view caused by  disturbing emotions. E.g. clinging to the beliefs in independent existence or to non-existence, the not understanding of cause and effect.

 

VinayaRules for positive behaviour and advices for living together in the  Sangha. Part of the Three Baskets .

 

VipasyanaLhagtong

W  Wang

Empowerment

 

Wangchug Dorje[1556 - 1603] The ninth Karmapa, Wangchuk Dorje, was born in the Treshod region of East Tibet. He, too, sat up at birth and declared "I am the Karmapa!". Not surprisingly, this engendered a fair amount of talk in the neighbourhood, which reached the ears of Kyamo Nangso Chokyung Tashi, a student of Mikyo Dorje who had been told by his master that he would serve him once again in his next incarnation. He went to see the child, and took him to Kyamo Lhundrub Tse Monastery. Eventually Shamar Kunchok Yenlak and Situ Chokyi Gocha heard of this special child, and determined that he was indeed the Karmapa. Situpa took it upon himself to travel to visit the child, to give him the long-life empowerment of Amitayus, the Buddha of Limitless Life. It was not until later, at Lhundrub Tse, that Shamarpa met the new Karmapa, and gave him refuge vows and extensive teachings. Once Wangchuk Dorje had received the complete Kagyu transmission, he began to travel and teach throughout Tibet. He frequently acted as arbitrator in local disputes, and took steps to improve the living conditions of the people; as a result he was regarded as the secular leader of Tibet as well as a great religious leader.

 

 Ways, ThreeAlso: the three Vehicles:Divided by meditation methods these are: Vehicle of the elder of the order (Skt.  Theravada), great vehicle (Skt.  Mahayana) und Diamondway (Skt. Vajrayana). Divided by the view of the vehicle:  Shravakas,  Pratyekabuddhas and Bodhisattvas.

 

Wheel[Skt. Cakra] It got different meanings. Buddha Shakyamuni turned the wheel of dharma three times (Theravada, Mahayana, Vajrayana). So the Wheel symbolizes Buddhas teachings. Another meaning isSamsara, the wheel of life.

 

Wheel of Time[Tib. Dükyi Khorlo, Skt. Kalachakra] Kalachakra

 

Wheel of LifeSamsara

 

White Liberatice

Liberatice

 

White Umbrella[Tib. Dukar] Protective female Buddha. She emanated spontaneously from Buddha's crown. She has thousand heads, hands and feets. Important protector when journeys.

 

 WisdomOn a general level the understanding of interrelations. On liberated and enlightened level the complete discrimination of the nature of phenomena and their appearance.

 

 Wisdoms, FiveBuddha wisdoms are the true nature of disturbing emotions

Anger: mirror-like wisdom Pride: wisdom of equality Desire: discriminating wisdom Jealousy: wisdom of experience Ignorance: Buddha wisdom

 

Wisdom Buddha on a Lion[Tib. Jampel Maseng, Skt. Simhasana Manjushri] Much-used meditative aspect in the Kagyu school. The embodiment of the wisdom of all Buddhas.

 

 WishThe practice of a Bodhisattva. It expresses his attitude to reach enlightenment for the benefit of all beings. Everything happening on this way is dedicated to the benefit of all beings too. This in turn gives his activities a great power.

 

WorldCosmology

Y  Yamantaka

[tib. Shin je che] powerful protective aspect of the Wisdom Buddha Manjushri 

YeshePrimordial awareness.

 

Yeshe Do(Skt. Jnana Sutra ) Yeshe Do was born into a cast-less family in East India. He lived as one of 500 scholars in Bodhgaya. On one occasion when he was taking a stroll with another scholar (Drime Shenyen(Vimalamitra)), Diamond Mind appeared and told him to go to China to reach enlightenment. Diamond Mind told both that they had been scholars for 500 years without ever reaching enlightenment and that they wouldn't reach it now if they were to continue. Drime Shenyen left immediately for China, studied with Shri Singha (Shri Singha) and shared his experiences with Yeshe Do upon his return. When Yeshe Do subsequently travelled

to China, he too met Palgji Senge and studied for a long time with him. He meditated on the teachings for 16 years and then returned to India. Unlike Drime Shenyen, Yeshe Do had received the complete transmission, which he passed on to Drime Shenyen (Phowa Lineage)

 

Yeshe Dorje[1676-1702] The eleventh Karmapa, Yeshe Dorje, was born at Maysho in east Tibet. Once identified by Shamar Yeshe Nyingpo, he was taken to his monastery of Yangchen in central Tibet before being enthroned at the monastery of Tsurphu, one of the Karmapa's three principal seats in Tibet. Not only did Shamarpa give him the Kagyu teachings, but Yongay Mingur Dorje and Taksham Nuden Dorje also gave him Tercho teachings, which originated with Padmasambhava, the Indian master - thereby fulfilling a prophecy of Phamasambhava's, recorded in the scriptures, to the effect that the eleventh Karmapa would hold certain Tercho lineages. Yeshe Dorje also located and identified the eighth Shamarpa,Palchen Chokyi Dondrup, who became his close student and next lineage holder.

 

Yeshe KhandroDakini of highest wisdom.

 

Yeshe Nyingpo[1631 - 1694] It was the expressed wish of the Tenth Karmapa that the Sixth Shamarpa Yeshe Nyingpo, take his next rebirth by the Marchu River in the eastern province of Kham. At the age of four, the agile young Rinpoche had already scaled the faces of great cliffs and mastered numerous difficult activities beyond the abilities of other boys his own age. His humble circumstances as a nomad shepherd boy belied the fact that he was the seventh incarnation of the Shamarpa. The Karmapa had become aware that the Shamarpa was born when he was in Jangyül, a province in neighboring China. He left unattended and on foot, traveling through the Tibetan province of Kham to meet with him. The Shamarpa was waiting for him by a river and when the Karmapa finally arrived after the hardship of his long journey, the Shamarpa crossed the river to bow down before him. His nomad parents granted permission for the child to leave home and the Karmapa and the Shamarpa then left for Jangyül, where enthronement of the Seventh Shamarpa took place. The Shamarpa received the red crown along with all the teachings and instructions of the lineage. They returned to Tibet together. When the Tenth Karmapa passed away, the Seventh Shamarpa recognized and enthroned the Eleventh Karmapa Yeshe Dorje. The Seventh Shamarpa passed away having transmitted to the Karmapa all the lineage teachings and instructions entrusted to him as acting head of the Kagyu school.

 

Yeshe TsogyalYeshe Tsogyal is a famous devotional Yogini in Tibet. She is an emanation of Dorje Phagmo, Tara and other Buddha-Aspects. As a young woman, she was one of the Tibetan King Trisong Detsen 's serving-women. He offered her as a "present" to his teacher Guru Rinpoche, a Dharma-offering for his empowernment. From then on she became the main consort and student of Guru Rinpoche. She received nearly all of Guru Rinpoche's teachings. Through her practice she reached highest realization. Together with Guru Rinpoche she hid termas all over Tibet and elsewhere. (Phowa Lineage)

 

YidakHungry Ghosts, occupants of one of the three unfortunate realms of samsara (i.e., Hells, Hungry Ghosts and Animals). The yidaks are tormented by unappeasable appetites.

 

YidamBuddha aspects

 

Yogi, YoginiAccomplisher. In general, a term used for a practitioner of the Diamond Way of Tibetan Buddhism. It is also used as a special term for a practitioner who is experiencing his/her mind on the absolute and the relative level simultaneously, for someone who experiences his/her mind in its natural form.

Z  Zen

Zen has it's roots in China and bases on Mahayana Buddhism. From China it spread to Vietnam, Korea and later to Japan and Taiwan. The founders of Zen were Bodhidharma and Hui-neng. Meditation is of great importance in Zen-Buddhism. It is performed during meditation sessions but also during daily chores, which are carried out in a certain 'meditative basic attitude'.