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The Bodhisattva Path of Wisdom and Compassion

Page 52

by Chogyam Trungpa


  e. Prajna

  Five Powers Developed by Heat and Crest

  a. Faith never needs to be sought

  b. Energy never needs to be sought

  c. Mindfulness never needs to be sought

  d. Meditative absorption never needs to be sought

  e. Prajna never needs to be sought

  iii. Patience

  iv. Higher dharma

  3. The path of seeing / entry into the mahayana

  4. The path of meditation / mahayana practice

  5. The path of no more learning / mahayana attainment

  Chapter 45. Very Joyful: The First Bhumi

  The Four Noble Truths

  1. Suffering

  2. The origin of suffering

  3. The cessation of suffering

  4. The path

  The Seven Limbs of a Bodhisattva

  1. Awareness

  2. Discrimination

  3. Effort

  4. Joy

  5. Shinjang

  6. Samadhi

  7. Equilibrium

  Chapter 46. The Second through Tenth Bhumis

  The Eightfold Path

  1. Right view

  2. Right understanding

  3. Right speech

  4. Right action

  5. Right livelihood

  6. Right effort

  7. Right recollection, or mindfulness

  8. Right meditation

  The Twenty Mountains of Ego

  1. Grasping at self

  2. Grasping at others

  3. Grasping at one’s life force

  4. Grasping at people as active agents

  5. Grasping at the impermanence of sentient beings

  6. Grasping at the permanence of sentient beings

  7. Grasping at duality

  8. Grasping at various causes

  9. Grasping at the five skandhas

  10. Grasping at the dhatus

  11. Grasping at the ayatanas

  12. Grasping at the three worlds

  13. Grasping at the kleshas

  14. Discouragement with the path of dharma

  15. Grasping at the Buddha and the attainment of nirvana

  16. Grasping at the dharma

  17. Grasping at the sangha

  18. Clinging to morality and ethics

  19. Dissension with emptiness

  20. Grasping at the conventional and at emptiness as contradictory

  Two Aspects of Skillful Means

  1. Knowing your own skill

  2. Knowing how to use your skill to work with sentient beings

  The Ten Powers

  1. Power over life

  2. Power over mind

  3. Power over belongings

  4. Power over karma

  5. Power over birth

  6. Power over desire

  7. Power over aspiration

  8. Power over miracles

  9. Power over wisdom

  10. Power over dharma

  Four Types of Discriminating Awareness

  1. Dharma

  2. Meaning

  3. Definition

  4. Confidence

  Eight Great Treasures

  1. Recollection

  2. Intellect

  3. Realization

  4. Retention

  5. Brilliance

  6. Doctrine

  7. Enlightenment

  8. Accomplishment

  Five Buddha-Family Wisdoms of the Vajrayana

  1. Wisdom of all-encompassing space

  2. Mirrorlike wisdom

  3. Wisdom of equanimity

  4. Discriminating-awareness wisdom

  5. Wisdom of all-accomplishing action

  Chapter 47. Complete Radiance: The Eleventh Bhumi

  Four Qualities of Vajra-Like Samadhi

  1. Toughness

  2. Stability

  3. One flavor

  4. All-pervasiveness

  Three Bodies / Trikaya

  1. Dharmakaya / body beyond reference point / mind

  2. Sambhogakaya / body of complete joy / speech

  Five Ways of Teaching

  a. Choosing a particular place to teach

  b. Knowing who you are as a teacher

  c. Knowing what you are going to teach

  d. Knowing what kind of audience you have

  e. Knowing what time of the day you are going to teach

  3. Nirmanakaya / emanation body / body

  Two Kinds of Nirmanakaya Buddhas

  a. Actual nirmanakaya buddhas like Gautama Buddha

  b. Buddhas represented by books, statues, and images

  Ten Dharmas of Nonattainment

  Discipline

  1. Speech of nonattainment

  2. Action of nonattainment

  3. Livelihood of nonattainment

  Meditation

  4. Mindfulness of nonattainment

  5. Samadhi of nonattainment

  Knowledge / Prajna

  6. Nonattainment view

  7. Nonattainment understanding

  8. Nonattainment effort

  Beyond Discipline, Meditation, and Knowledge

  9. Complete liberation

  10. Perfect wisdom or jnana

  GLOSSARY

  This glossary includes terms in English, Tibetan (Tib.), Sanskrit (Skt.), Pali, Chinese (Chin.), and Japanese (Jpn.). Tibetan terms are spelled phonetically, followed by the transliteration in parentheses. Tibetan equivalents of Sanskrit words are first written phonetically, then transliterated.

  abhidharma (Skt.). Superior or higher dharma. The Buddhist teachings can be divided into three parts, called the “three baskets,” or Tripitaka: the sutras (general teachings of the Buddha), the vinaya (teachings on conduct), and the abhidharma (teachings on philosophy and psychology). According to Trungpa Rinpoche, abhidharma can be thought of as the “patterns of the dharma.”

  abhisheka (Skt.; Tib.: wang; dbang). Sprinkling. An empowerment ceremony in which a student is initiated into a particular vajrayana practice.

  alaya (Skt.; Tib.: künshi; kun gzhi). The fundamental ground that gives rise to both samsara and nirvana, or the basic split. Not to be confused with alayavijnana, or alaya consciousness, the eighth consciousness.

  alayavijnana (Skt.; Tib.: künshi nampar shepa; kun gzhi rnam par shes pa). The base, or storehouse consciousness; the basis of duality and of all mental activities, also referred to as the eighth consciousness.

  anapanasati (Pali). Mindfulness of the coming and going of the breath. A traditional form of Buddhist meditation.

  arhat (Skt.; Tib.: drachompa; dgra bcom pa). In Sanskrit, “worthy one.” In Tibetan, “one who has conquered the enemy” of conflicting emotions and grasping at a self-entity. A fully accomplished practitioner of the hinayana path who has achieved liberation from the sufferings of samsara.

  Asanga (ca. 300–370 CE). An exponent of the Yogachara school of Buddhist philosophy.

  aspiring (Tib.: mön-pe sem-kye; smon pa’i sems bskyed). The first aspect of taking the bodhisattva vow, which is the desire to enter the bodhisattva path. It is followed by the second aspect, or entering (Tib. juk pe sem-kye; jug pa’i sems bskyed), the actual entry into the disciplines and practices of a bodhisattva. See also entering.

  ati (Skt.; Tib.: dzokpa; rdzogs pa). Completion, perfection. Ati, which is also referred to as maha ati (Tib.: dzokchen; rdzogs chen) or “great perfection,” refers to the highest vajrayana teaching, according to the Nyingma school of Tibetan Buddhism.

  Atisha Dipankara (982–1054 CE). A renowned Indian Buddhist scholar and teacher, and founder of the Kadam (“oral instruction”) school of Tibetan Buddhism. Atisha was invited to bring the teachings of lojong, or mind training, to Tibet, where he taught for thirteen years until his death.

  Avalokiteshvara. One of the most important bodhisattvas of the mahayana, the embodiment of limitless compassion.

  ayatana (Skt.; Tib.: kye-che; skye mched). Sense field. The collection of six sense organs and their corr
esponding objects. The twelve ayatanas are comprised of the sense organs of eyes, ears, nose, tongue, body, and mind; and the sense objects of sights, sounds, smells, tastes, touchable objects, and thoughts. The Tibetan translation, kye-che, literally means “arising and spreading.”

  bhumi (Skt.; Tib.: sa; sa). Stage, level; the progressive stages on the path of the bodhisattva that lead to enlightenment.

  Black Crown Ceremony. A ceremony unique to the Kagyü tradition, performed only by the supreme lineage holder, or Karmapa. In the Black Crown Ceremony, the Karmapa holds on his head a black crown, a replica of the crown given to the fifth Karmapa by Yung-lo, Emperor of China. The original was said to have been made from the hairs of dakinis (female deities who protect the teachings) after Yung-lo had a vision of the crown on the fifth Karmapa’s head. As the Karmapa holds the crown on his head, he slowly recites the mantra of Avalokiteshvara, the bodhisattva of compassion. It is said that during those few minutes, the Karmapa brings to earth the transcendent form of Avalokiteshvara and radiates the bodhisattva’s pure egoless compassion.

  bodhi (Skt.; Tib.: changchup; byang chub). Awake. Full illumination or enlightenment.

  bodhichitta (Skt.; Tib.: changchup kyi sem; byang chub kyi sems). Enlightened heart / mind. Ultimate, or absolute, bodhichitta is the union of emptiness and compassion, the essential nature of awakened mind. Relative bodhichitta is the tenderness arising from a glimpse of ultimate bodhichitta that inspires the practitioner to train in working for the benefit of others.

  bodhisattva (Skt.; Tib.: changchup sempa; byang chub sems ’dpa). Awake being. In Tibetan, literally “hero of the enlightened mind.” A person who has largely overcome confusion and who is committed to cultivating compassion and wisdom through the practice of the six paramitas (transcendent actions or perfections) in order to free all beings from suffering. See also paramitas.

  bodhisattva path (Tib.: changchup sem-pe tekpa; byang chub sems dpa’i theg pa). The path of awakened beings, the mahayana. The practices and attitudes of those who dedicate their lives to awakening and to freeing all beings from suffering. See also bodhisattva.

  bodhisattva vow. The vow to attain enlightenment for the benefit of all beings, marking one’s aspiration to enter into the mahayana path of wisdom and compassion, and one’s intention to practice the bodhisattva discipline of the six paramitas.

  Brahma (Skt.). The first god of the Hindu trinity of Brahma, Vishnu, and Shiva. God in the aspect of creator of the universe.

  brahmaloka (Skt.). Realm of the gods. One of the six realms of samsaric beings.

  brahmavihara (Skt.). Literally, the “dwelling place of Brahma.” The four brahmaviharas are a meditation practice in which the practitioner contemplates four positive states of mind and radiates them out. The four states are love toward all beings, compassion toward those who are suffering, sympathetic joy, and equanimity or unbiasedness.

  buddha / Buddha (Skt.; Tib.: sang-gye; sangs rgyas). Awakened one. In a general sense, “buddha” may refer to the principle of enlightenment or to any enlightened being. In particular, “the Buddha” refers to the historical Buddha Shakyamuni.

  chakpa mepa (Tib.: chags pa med pa). Passionlessness.

  champa (Tib.: byams pa; Skt.: maitri). Love, loving-kindness.

  Chandrakirti. Seventh-century Indian madhyamaka (middle way) teacher and author of a well-known commentary on Nagarjuna’s Root Stanzas on the Middle Way (Skt.: Mulamadhyamaka-karikas) entitled Introduction to the Middle Way (Skt.: Madhyamakavatara).

  Changchup Shunglam (Tib.: byang chub gzhung lam). The Great Path of Awakening, Jamgön Kongtrül’s commentary on the lojong slogans and a classical guide to working with them. One of the main sources used by Trungpa Rinpoche for his presentation of lojong, or mind-training, teachings.

  chö-je yang dak (Tib.: chos ’byed yang dag). Perfect discrimination of dharmas. Second of the seven limbs of a bodhisattva.

  chökyi trin (Tib.: chos kyi sprin). Cloud of dharma. The tenth bhumi and the final stage before the attainment of enlightenment.

  dagdzin (Tib.: bdag ’dzin). Conception of a self; ego-clinging.

  dana (Skt.; Tib.: jinpa; sbyin pa). Generosity. First of the six paramitas. See also paramita.

  denpa nyi (Tib.: bden pa gnyis). Two truths; the relative and the absolute truth.

  dharma (Skt.; Tib.: chö; chos). Truth, law, phenomena. Specifically, the buddhadharma, or teachings of the Buddha. Lower dharma is how things work on the mundane level: for example, how water boils. Higher dharma is the subtle understanding of the world: how mind works, how samsara perpetuates itself, how it is transcended, and so on. The plural form dharmas simply refers to phenomena. First of the four types of discriminating awareness.

  dharmadhatu (Skt.; Tib.: chökyi ying; chos kyi dbyings). Sphere of dharma, or sphere of reality. All-encompassing space in which all phenomena arise, dwell, and dissolve.

  dharmakaya (Skt.; Tib.: chöku; chos sku). Dharma body; truth body. One of the three kayas. See also kayas, three.

  dharmapala (Skt.; Tib.: chökyong; chos skyong). An enlightened emanation or a being bound by oath to protect practitioners and the integrity of the dharma. Aid to practitioners in taming of inner and outer obstacles.

  dharmaraja (Skt.). Sovereign of dharma.

  dharmata (Skt.). “Dharma-ness,” “isness”; true nature of reality.

  dhyana (Skt.; Tib.: samten; bsam gtan). Meditative stabilization, concentration. The fifth of the six paramitas. See also paramita.

  dikpa (Tib.: sdig pa). Karmic deeds; evil actions; neurotic crimes.

  dompa (Tib.: sdom pa; Skt.: samvara). Binding; vow.

  dom-pe tsültrim (Tib.: sdom pa’i tshul khrims). Binding oneself to the discipline of dharma. First of three types of discipline.

  dön (Tib.: gdon). A sudden attack of neurosis, an emotional upheaval, or klesha, that seems to come from outside oneself. See also klesha.

  dug-ngal kyi ngowo söpa (Tib.: sdug bsngal kyi ngo bo bzod pa). Patience toward the fact of suffering; realizing how others’ impatience is caused by their pain. The second of the three types of patience.

  duhkha (Skt.; Tib.: dug-ngal; sdug bsngal). Suffering. Physical and psychological suffering of all kinds, including the subtle but all-pervading frustration experienced with regard to the impermanence and insubstantiality of all things. The truth of suffering is the first of the four noble truths.

  eightfold path. Fundamental components of the Buddhist path as expounded by Gautama Buddha. The path that leads to the cessation of suffering. The eightfold path consists of (1) right view, (2) right understanding, (3) right speech, (4) right action, (5) right livelihood, (6) right effort, (7) right recollection or mindfulness, and (8) right meditation.

  entering (Tib.: juk-pe sem-kye; jug pa’i sems bskyed). The second aspect of the bodhisattva vow, the actual application of the disciplines and practices of a bodhisattva. This follows the first aspect, the aspiration or desire to enter the bodhisattva path (Tib.: mön-pe sem-kye; smon pa’i sems bskyed). See also aspiring.

  four noble truths. The four noble truths are (1) suffering, (2) the origin of suffering, (3) the cessation of suffering, and (4) the path.

  gawa (Tib.: dga’ ba). Joy. Fourth of the seven limbs of a bodhisattva.

  Geluk (Tib.: dge lugs). One of the four major schools of Tibetan Buddhism, characterized by an emphasis on scholarship and intellectual analysis.

  Geshe Chekawa Yeshe Dorje (1101–1175 CE). A Kadam master renowned as the author of the Seven Points of Mind Training, a summary of Atisha’s lojong teachings.

  gewa (Tib.: dge ba). Virtue.

  ge-wa chödü (Tib.: dge ba’i chos sdud). Gathering virtuous dharmas, or gathering goodness. The second of three types of discipline.

  gomden (Tib.: sgom gdan). A block-shaped meditation cushion designed by Trungpa Rinpoche.

  gyi-luk-pe lelo (Tib.: sgyid lug pa’i le lo). Losing heart; the second of the three categories of laziness.

  Heart Sutra. Short for Sutra of t
he Heart of Transcendent Knowledge (Skt.: Prajna-paramita Hridaya Sutra). An important and beloved sutra, studied and recited by many schools of Buddhism. A concise encapsulation of prajnaparamita teachings and an essential discourse on emptiness.

  hinayana (Skt.; Tib.: thekpa chung; theg pa chung). Lesser or narrow vehicle. The spiritual path of individual salvation, based on meditation practice and an understanding of basic Buddhist doctrines such as the four noble truths. Also known as the foundational vehicle, it provides the essential instruction and training that serves as a basis for both the mahayana and the vajrayana.

 

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