Ascending and Core-penetrating yar-gyi zang-thal
According to Atiyoga, the attainment of the Buddha-body of Reality (dharmakāya) is described as ‘ascending and core-penetrating’ (yar-gyi zang-thal). Here, ‘ascending’ (yar-gyi) refers to the upward movement of consciousness through the mentral channel of the body and the consequent ‘core-penetrating’ to the transformation of consciousness into the pristine cognition of reality’s expanse (dharmadhātujñāna).
Atiyoga shin-tu rnal-’byor
The highest or ninth of the nine vehicles, and the third of the three inner classes of tantra, according to the Nyingma school of Tibetan Buddhism, which is otherwise known as the Great Perfection (rdzogs-pa chen-po). See Great Perfection.
Attachment ’dod-chags, Skt. rāga
One of the ‘three poisons’ (dug-gsum) of the mind, along with delusion and aversion. In its extreme manifestation, in the form of insatiable craving, it is said to characterise the worlds of the anguished spirits (pretaloka).
Aural Lineage of Authoritative Personages gang-zag snyan-brgyud
One of the six lineages through which the Buddhist teachings are transmitted. The aural lineage of authoritative persons refers to the historical line of accomplished masters who have been responsible for aurally transmitting the Buddhist teachings through successive generations.
Auspicious Aeon bskal-pa bzang-po, Skt. bhadrakalpa
The name of the present aeon of time, during which one thousand buddhas are predicted to appear in succession. Among these, Sākyamuni Buddha is regarded as the fourth and Maitreya as the fifth.
Avalokiteśara spyan-ras gzigs dbang-phyug
Avalokiteśvara is regarded as the embodiment of the compassionate aspect of the mind of all the buddhas, manifesting in the form of a meditational deity. He is revered as the patron deity of Tibet and has many different aspects, the most popular including the seated four-armed white form and ‘thousand-armed’ form Mahākaruṇika. Our text refers to Avalokiteśvara as one of the eight principal male bodhisattvas. See Appendix Two, pp. 390- 91.
Aversion zhe-sdang, Skt. dveṣa
One of the ‘three poisons’ (dug-gsum) of the mind. In Buddhist literature, the terms aversion and hatred are often used interchangeably with anger. In its subtle manifestation aversion is said to obstruct an individual from a correct perception of forms. In its extreme manifestation, as overwhelming hatred and fear, it is said to be characteristic of the worlds of the hells (narakaloka).
Awareness rig-pa, Skt. vidyā
As an ordinary verb, the Tibetan term rig-pa means ‘to know’ or ‘to be aware’. When used as a noun, it has several distinct though not unrelated meanings, corresponding to the Sanskrit vidyā: 1) as a general term encompassing all experiences of consciousness and mental events, 2) as intelligence or mental aptitude, 3) as a science or knowledge-based discipline, 4) as a pure awareness. Our text generally assumes the last of these meanings, in which cases it is a synonym or abbreviation for intrinsic awareness (rang-rig). See under Intrinsic Awareness.
Awareness Holder rig-’dzin, Skt. vidyādhara
The awareness holders or knowledge holders are embodiments of the great accomplished masters who have attained the highest realisations of the tantras. Amongst those whose accomplishments are classified as supramundane are Padmasambhava and Vimalamitra, who have transcended the span of human life, having attained the rainbow body through the practices of the Great Perfection. Five kinds of awareness holder are particularly identified, and their realisations are said to parallel those of the bodhisattva and buddha levels, namely the awareness holders of maturation, those with power over the lifespan, those abiding on the levels, those of the Great Seal, and those of spontaneous presence.
Basic Commitments rtsa-ba’i dam-tshig, Skt. mūlasamaya
See Commitment.
Beguiling Forces bdud, Skt. māra
See Malevolent Forces.
Being of Commitment dam-tshig sems-dpa’, Skt. samayasattva.
When deities are visualised in meditation, the form of the deity that is visually generated by the meditator is known as the Being of Commitment. This is differentiated from the Being ofPristine Cognition ( jñānasattva, Tib. ye-shes sems-dpa’) or the actual meditational deity, which is invited to enter into the visualised form.
Being of Pristine Cognition ye-shes sems-dpa’, Skt. jñānasattva
See above under Being of Commitment.
Bewildered Perception ’khrul-snang
The bewildering perceptions generated by the subject- object dichotomy.
Bewilderment ’khrul-pa, Skt. bhrānti
Bewilderment is the confusion arising from the subject- object dichotomy and fundamental ignorance, on the basis of which rebirth in cyclic existence is perpetuated.
Bewitchers ’gong-po
A class of malign spirits that are thought to frequent the atmosphere and the earth, many of whom were bound under an oath of allegiance to Buddhism by Padmasambhava during the eighth century. Their power to generate life-threatening obstacles, to assail bereaved persons, and so forth can be averted by counteracting rituals.
Bhaiaṣajyaguru sman-bla
See Vaiḍūryaprabharāja.
Bessing byin-rlabs, Skt. adhiṣṭhāna In the Buddhist context, the term blessing should not be understood in terms of grace as in the case of theistic religions. Rather, it relates to the sense of inspiration received from an external source, which transforms or awakens the potentials inherent within an individual’s mental continuum. Thus, the Tibetan word byinrlabs is interpreted to mean: ‘to be transformed through inspiring magnificence’.
Blood-drinking [Heruka] khrag-’thung [he-ru-ka], Skt. heruka
The Sanskrit word heruka is interpreted to mean ‘one who delights in drinking blood’ or ‘one who holds a skull filled with blood’, symbolising the wrathful dynamic transformation of the deep-seated dissonant mental states.
Blood-filled skull dung-dmar, Skt. bhandha/bhānṇḍaka
In tantric iconography, meditational deities are often depicted holding skull-cups filled with blood. The human skull symbolises mortality and impermanence while the blood represents the transmutation of dissonant mental states into pristine cognition.
Bodhicitta byang-chub-kyi sems
An altruistic intention or aspiration to attain full enlightenment for the benefit of all beings. Bodhicitta is cultivated on the basis of certain mental attitudes, principal among them being the development of love and great compassion towards all beings equally. The Tibetan tradition speaks of two major systems for training one’s mind in the generation of bodhicitta: the first is Atiśa’s ‘seven-point cause and effect’ and the second is Śāntideva’s ‘equality and exchange of oneself with others’. A genuine generation of bodhicitta is attained only when, through the training of the mind, the aspiration to attain full enlightenment becomes spontaneous and no longer requires any deliberate exertion. At that stage the individual becomes a bodhisattva. Literally, bodhi means ‘enlighhtenment’, and citta, ‘mind’. The literature of the Greater Vehicle speaks of two types of bodhicitta: the conventional bodhicitta and the ultimate bodhicitta. The former refers to that aspect of bodhicitta defined above, whereas the latter refers to the mind of enlightenment i.e. the discriminative awareness directly realising emptiness, which is induced by the above altruistic aspiration. The cultivation of an altruistic intention (sems-bskyed, Skt. cittotpāda) is included among the preliminary practices (sngon-’gro), in which context it is said to be an antidote for envy or self-centred ambition. In the tantras, however, the term bodhicitta (byang-sems) specifically refers to the white/male and red/female generative essences of the body.
Bodhisattva byang-chub sems-dpa’
A spiritual trainee dedicated to the cultivation and fulfilment of the altruistic intention to attain enlightenment, who is gradually traversing the five bodhisattva paths (pañcamārga) and ten bodhisattva levels (daśabhūmi). An essential element of this commitment to w
ork for others is the determination purposely to remain within cyclic existence instead of simply seeking freedom from suffering for oneself. Philosophically, the bodhisattva is said to have fully realised the two aspects of selflessness, with respect to dissonant mentalstates and the nature of all phenomena.
Bodhisattva Vows byang-chub sems-dpa’i sdom-pa, Skt. bodhisattvasaṃvara See Vows.
Bon
An ancient spiritual tradition, considered by some scholars to be of Zoroastrian or Kashmiri Buddhist origin, which was widespread in Tibet, particularly in the far-western region of Zhangzhung prior to the official introduction and establishment of Buddhism. Although its literature clearly distinguishes it from both the indigenous shamanism or animism of Tibet and the Buddhist traditions, it has over the last several hundred years assimilated many of the Buddhist teachings and developed a neo-Buddhist theoretical foundation. The Bon tradition is particularly strong in the Shang valley of Western Tibet, in Kongpo, Khyungpo and the Ngawa region of Amdo.
Bone relics gdung/ring-srel
Within the tradition of the Great Perfection (rdzogs-pa chen-po), four kinds of relics are said to be left behind following the death of an accomplished master. These are: relics of the Buddha-body of Reality (chos-sku’i ring-srel ), relics in the form of major and minor bone remains (sku-gdung ring-srel), relics in the form of clothing (sku-bal ring-srel ), and relics of miniature size (nyung-ngu lta-bu’i ring-srel ). Among these, the major bone relics (gdung) and minor bone relics (ring-srel) are retrieved from the funeral pyre. Biographical literature suggests that the veneration of such relics has been continuously observed within Buddhism from the time of Sākyamuni Buddha, whose own bone relics were interred within eight stūpas. Five kinds of major bone relic are specifically enumerated. See Chapter 14.
Brahman Class bram-ze’i rigs, Skt. brāhmaṇavarṇa
The priestly class, among the four traditional classes of Hindu society.
Buddha sangs-rgyas
The Sanskrit term buddha literally means ‘awakened’, ‘developed’, and ‘enlightened’. The Tibetan equivalent sangs-rgyas is a combination of sangs-pa (‘awakened’ or ‘purified’), and rgyas-pa (‘developed’). These two words in this context denote a full awakening from fundamental ignorance (avidyā) in the form of the two obscurations (dvayāvaraṇa) and a full realisation of true knowledge, i.e. the pristine cognition ( jñāna) of buddha-mind. A fully awakened being is therefore one who, as a result of training the mind through the bodhisattva paths, has finally realised his/ her full potential for complete enlightenment (bodhi), and has eliminated all the obscurations to true knowledge and liberation. Buddhas are characterised according to their five fruitional aspects of buddha-body (kāya), buddha-speech (vāk), buddha-mind (citta), buddha-attrattributes (guṇa), and buddha-activities (krṭyakriyā), which are poetically described in some Tibetan literature as the ‘five wheels of inexhaustible adornment’ (mi-zad-pa’i rgyan-gyi ’khor-lo lnga).
Buddha-activities phrin-las, Skt. kṛtyakriyā
In general, it is said that the principal activity of the buddhas is to bring about the welfare of all sentient beings, an aim which initially motivated their aspiration to attain the fully enlightened state. The Perfection of Discriminative Awareness texts enumerate eighty inexhaustible buddha-activities, while some commentarial treatises mention twenty-one enlightened activities of the buddhas. With respect to the historical Buddha Sākyamuni, the Buddhist texts list twelve principal deeds that exemplify his enlightened activities. These are in succession: 1) the descent from the celestial realm of Tuṣita, 2) the entry into the womb, 3 ) birth, 4) displaying mastery in worldly arts and skills, 5) enjoying the women of the harem, 6) renouncing the worldly way of life, 7) undergoing severe physical penances, 8) meditating under the tree of enlightenment, 9) overcoming beguiling and malevolent forces, 10) attaining manifestly perfect buddhahood, 1 1 ) turning the wheel of the sacred teachings , and 12) entering the peaceful state of fnal nirvāṇa. In terms of skilful means, buddha-activity may be focused through four modalities: pacification, enrichment, subjugation, and wrathful transformation. See Four Aspects of Enlightened Activity. Finally, according to the literature of the Nyingma school, there is an enumeration of five modes of buddha-activity when spontaneous or effortless activity is included along with these modalities.
Buddha-attributes yon-tan, Skt. guṇa
The attributes of a buddha may be subsumed as specific qualities of buddha-body, spech and mind. The attributes of buddha-body are those associated with the various ‘dimensions’ of buddha-body, described below, and more specifically with the thirty-two major and eighty minor marks. Those of buddha-speech are known as the ‘sixty melodies of Brahmā’, which implies that buddha-speech is soothing, gentle, firm, audible from a great distance, and so forth. The attributes of buddha-mind are threefold: compassion, omniscience, and power. Furthermore, in the literature of the tantras, a classification of five resultant enlightened attributes is given, namely: the pure buddha field, the dimensionless celestial palace, the radiant and pure rays of light, the exalted thrones of the deities, and the possession of consummate resources.
Buddha-body sku, Skt. kāya
The term ‘buddha-body’ refers not only to the physical body of a buddha, but also to the varying ‘dimensions’ in which the embodiment of fully enlightened attributes is present. As such, the buddha-body can be categorised in different ways, corresponding to the different levels of the teaching. For example, sūtras of the Lesser Vehicle (hῑnayāna) speak of the Buddha-body ofReality (dharmakāya) and the Buddha-body of Form (rūpakāya), while sūtras of the Greater Vehicle (mahāyāna) generally mention three buddha-bodies (trikāya), dividing the latter into the Buddha-body of Perfect Resource (sambhogakāya) and the Buddha-bodyof Emanation (nirmāṇakāya). See below. In the sūtras and treatises expounding buddha-nature (tathāgatagarbha), such as Maitreya’s Supreme Continuum of the Greater Vehicle (Mahayanottaratantraśāstra), an enumeration of four buddha-bodies (catuḥkāya) is mentioned. Here, the Buddha-body of Essentiality (svabhāvikakāya) is added to the above three buddha-bodies, to indicate either an active/passive distinction in the Buddha-body of Reality, or the underlying indivisible essence of the three buddha-bodies. In the tantras of the Nyingma school, there is an enumeration of five buddha-bodies (pañcakāya) where the Buddha-body of Awakening (abhisambodhikāya, Tib. mngon-byang-gi sku) refers to the apparitional modes of the three buddha-bodies, and the Buddha-body of Indestructible Reality (vajrakāya, Tib. rdo-rje’i sku) refers to their indivisible essence. Finally, in Atiyoga, when the buddha-bodies are actualised, the Buddha-body of Reality is known as the youthful vase body (gzhon-nu’i ’bum-pa’i sku) and the Buddha-bodyt of Form is known as the body of great transformation (’pho-ba chen-po’i sku).
Buddha-bodyof Emanation sprul-sku, Skt. nirmāṇakāya
The Buddha-body of Emanation is the visible and usually physical manifestation of fully enlightened beings which arises spontaneously from the expanse of the Buddha-body of Reality, whenever appropriate, in accordance with the diverse dispositions of sentient beings. The sūtras refer to three types of emanational body in relation to Sākyamuni Buddha: (i) emanational birth in Tusita, (ii) emanational art forms, and (iii) supreme emanation as one of the thousand buddhas of the auspicious aeon. From the distinctive Nyingma perspective, however, the three types of emanational body comprise: 1) natural emanations (rang-bzhin sprul-sku), which are the buddhas of the five enlightened families such as Vairocana in the forms they assume when appearing before bodhisattvas of the highest level; 2 ) supreme emanations (mchog-gi sprul-sku) such as Sākyamuni Buddha and the other buddhas of this aeon who initiate a new teaching, and 3) diversified emanations (sna-tshogs sprul-sku), including oases, food, medicine and other such material manifestations, which are of benefit to living beings, as well as emanational art forms (bzo-bo sprul-sku) and emanational births (skye-ba sprul-sku), such as those taken by Sākyamuni in previous lives, for example a
s Prince Satśvetaketu in the god realm of Tuṣita.
Buddha-body of Form gzugs-sku, Skt. rūpakāya
According to the literature of the Lesser Vehicle (hῑnayāna) the Buddha-body of Form refers to the thousand buddhas of the auspicious aeon, including Sākyamuni. In the Greater Vehicle, however, the term includes both the Buddha-body of Perfect Resource and the Buddha-bodyof Emanation. According to Atiyoga, when the Buddha-body of Form is actualised through the practices of All-surpassing Realisation , a rainbow-liht body is attained, and this realisation is known as the Buddha-body of Great Transformation (’pho-ba chen-po’i sku).
The Tibetan Book of the Dead Page 49