The Tibetan Book of the Dead

by Dorje, Gyurme

  Greater Vehicle theg-pa chen-po, Skt. mahāyāna

  When the Buddhist teachings are classified according to their power to lead beings to an enlightened state, a distinction is made between the teachings of the Lesser Vehicle (hῑnayāna) and those of the Greater Vehicle. In terms of motivation, the practitioner of the Lesser Vehicle emphasises the individual’s own freedom from cyclic existence as the primary motivation and goal and the practitioner of the Greater Vehicle emphasises altruism and has the liberation of all sentient beings as the principal objective. As the term ‘Greater Vehicle’ implies, the path followed by bodhisattvas is analogous to a large carriage which can transport a vast number of people to liberation, as compared to a smaller vehicle for the individual practitioner. In terms of philosophy, the principal philosophical schools of the Lesser Vehicle are Vaibhāṣika and Sautrāntika and those of the Greater Vehicle are Cittamātra and Madhyamaka. In terms of the path, the Lesser Vehicle emphasises complete renunciation of dissonant mental states and the practice of the four nble truths and the twelve links of dependent origination, while the Greater Vehicle allows the taking on to the path of dissonant mental states and emphasises the practice of the six perfections. According to the Greater Vehicle, the entire path towards the attainment of buddhahood is presented within the framework of two main systems or vehicles (yāna), those of the sūtras (sūtrayāna) and the tantras (tantrayāna). The former, also known as the vehicle of bodhisattvas (bodhisattvayāna), entails a progression from fundamental ignorance to enlightenement which may take place over an immeasurable number of lifetimes. The latter, also known as the Vehicle of Indestructible Reality (Vajrayāna) or the vehicle of secret mantras (guhyamantrayāna), includes the preliminary practices and the generation and perfection stages of meditation through which it is said that enlightenment can be achieved in a single lifetime.

  Ground gzhi

  See under Continuum of the Ground.

  Ground-of-allkun-gzhi, Skt. ālaya

  According to the Great Perfection, the ground-of-all is identified with the continuum of the ground. This ground-of-all is therefore contrasted with the ground-of-all consciousness (Skt. ālayavijñāna). See Aggregate of Consciousness.

  Ground-of-all Consciousness kun-gzhi’i rnam-par shes-pa, Skt. ālayavijñāna

  See under Aggregate of Conscoousness.

  Guhyagarbhatantra rGyud gsang-ba’i snying-po

  The most all-embracing of the eighteen Mahāyoga tantras, focusing specifically on the maṇḍala of the forty-two peaceful deities and the fifty-eight wrathful deities. There are three distinct versions of the Guhyagarbhatantra, respectively in 82, 46 and 22 chapters, and it is the last of these that is most widely studied. All of these versions are included within the general cycle of the Tantra of the Magical Net (Māyājālatantra). See under Magical Net and Gyurme Dorje’s ‘Brief Literary History’.

  Habitual Tendencies bag-chags, Skt. vāsanā

  The deep-seated propensities and habitual tendencies inherited from our past actions. This concept of habitual tendencies is critical to the Buddhist understanding of the causal dynamics of karmic actions as well as its understanding of the process of conditioning. For example, when a person commits an act, such as the negative act of killing, the act itself does not last. So that which connects the committing of this act and the experiencing of its consequence in the future, in some instances in a future life, is the habitual tendencies imprinted upon one’s psyche by the act committed. Similarly, when a strong emotion such as a powerful feeling of hatred arises, although the actual emotion may subside after a while, the experience leaves a mark or an imprint, which will continue to have an impact on the person’s attitudes and emotions as well as behaviour. It is the collection of such countless habitual tendencies imprinted in our psyche by dissonant mental states that constitutes the obscuration of misconceptions concerning the known range of phenomena (Skt. jñeyāvaraṇa), the total eradication of which occurs only when one achieves full awakening or buddhahood. See Obscuration.

  Hand-gestures phyag-rgya, Skt. mudrā

  See Seal.

  Hatred zhe-sdang, Skt. dveṣa

  See Aversion.

  Hayagriva rta-mgrin

  The name of a wrathful deity, usually red in colour, with a green horse’s head and neck (rta-mgrin) protruding from amongst the hair on his head. The teachings and the texts associated with Hayagrῑva belong within the sādhana class of Mahāyoga, where they are known as the tantras of buddha-speech. In this respect, Hayagrῑva is considered to be the wrathful counterpart of Avalokiteśvara. More generally, as in our text, he is depicted as a gatekeeper of certain maṇḍalas and sacred shrines. See Appendix Two.

  Heart-mantra snying-po, Skt. hṛdaya

  See Mantra.

  Heart-mantra of Dependent Origination rten-’brel snying-po, Skt. pratῑtyasamutpādahṛdaya

  The heart-mantra of dependent origination, YE DHARMĀ HETUPRABHAVĀ HETUN TESĀM TATHĀGATO HY AVADAT TESĀM CA YO NIRODHO EVAṂ VĀDĪ MAHĀŚRAMANAH, can be translated as ‘Whatever events arise from a cause, the Tathāgata has told the cause thereof, and the great virtuous ascetic also has taught their cessation as well.’ See Mantra and Dependent Origination.

  Hell [Realms] na-rag dmyal-ba’i gnas/dmyal-ba, Skt. naraka

  See Eihteen Hells.

  Hermit Buddha rang-rgyal, Skt. pratyekabuddha

  The practitioners of the Lesser Vehicle (hῑnayāna) include both pious attendants (śrāvaka) and hermit buddhas. Among these, the hermit buddhas are those who pursue the path to liberation without relying on a teacher, following a natural predisposition. According to Maitreya’s Ornament of Emergent Realisation, the accomplishment of the hermit buddhas is considered to surpass that of the pious attendants in the sense that they realise the emptiness of external phenomena, composed of atomic particles, in addition to realising the emptiness of the individual personality (pudgala). However, unlike bodhisattvas they are said not to realise that the internal phenomena of conciousness too are without inherent existence. The realisation of a hermit buddha relies not only on the renunciation or monastic discipline, which is also undertaken by pious attendants, but on their comprehension of the twelve links of dependent origination and ability to reverse these through the power of meditation.

  Hero dpa’-bo, Skt. vῑra

  See Spiritual Hero.

  Heruka khrag-’thung/he-ru-ka

  In general, the term heruka is an epithet for all wrathful male meditational deities, although in specific contexts it may refer exclusively to the meditational deity Ṡrῑheruka and related meditational deities such as Cakrasamvara. In the context of the present work, the term refers only to the six wrathful male buddhas: Mahottara Heruka, Buddha Heruka, Vajra Heruka, Ratna Heruka, Padma Heruka, and Karma Heruka. Literally, the term can be interpreted as ‘blood-drinker’, ‘blood-drinking hero’, ‘delighting in blood’, or ‘holding a blood-filled skull’. See Appendix Two.

  Higher Existences gnas mtho-ris, Skt. svarga

  The three higher realms of the gods, antigods, and humans.

  Highest Yoga Tantra bla-med rgyud, Skt. yoganiruttaratantra

  See Unsurpassed Yogatantra.

  Hundred Sacred Enlightened Families dam-pa rigs-brgya

  Those of the forty-two peaceful deities and the fifty-eight wrathful deities. See Appendix Two.

  Hundred-syllabe Mantra yig-brgya

  The hundred-syllable mantra of Vajrasattva may be interpreted as follows: ‘OM Vajrasattva! Protect my commitments! Vajrasattva! Let them be firm! Let me be steadfast! Let me be satisfied! Let me be nourished! Let me be loved! Bestow all accomplishments upon me! With regard to all my past actions, make my mind virtuous! HŪṂ (seed-syllable of buddha-mind)! HA (four immeasurables)! HA (four empowerments)! HA (four delights)! HA (four buddha-bodies)! HOH (joyous laughter) ! Transcendent One! Indestructible Reality of all the Tathāgatas! Do not forsake me! Make me into indestructible reality! Great Being of Commitment! A�
�Ḥ (non-dual union).’ The recitation of this mantra, in conjunction with the visualisation of Vajrasattva and the confession of negativity, is an essential component of the preliminary practices (sngon-’gro). See Chapter 1 and Vajrsattva.

  Ignorance ma-rig-pa, Skt. avidyā

  See under Fundamental Ignorance.

  Illusion-like Body sgyu-ma’i lta-bu lus

  See under Illusory Body.

  Illusory Body sgyu-lus

  A specific Vajrayāna concept, the term ‘illusory body’ refers to a unique embodiment in which an advanced yogin arises at a high level of the perfection stage according to the Unsurpassed Yogatantras. The arising of the yogin in the form of the illusory body occurs when an indivisible unity of buddha-body, speech and mind has been actualised at the conclusion of the generation and perfection stages of meditation. The attainment of the illusory body is divided into two stages; the attainment of the impure illusory body (ma dag-pa’i sgyu-lus) and then attainment of the pure illusory body (dag-pa’i sgyu-lus). The first stage is called impure because the yogin is still not totally free from all habitual tendencies that obstruct subtle knowledge. When the yogin attains the pure illusory body, which is in union with inner radiance, this marks the attainment of the highest union that is the full awakening of buddhahood, the attainment of the Buddha-body of Perfect Resource. According to the perfection stage of meditation, there are distinctive meditations which focus on the impure illusory body and the pure illusory body. In the former case, the meditation focuses on all physical phenomena as being dream-like and illusory in manner, without inherent existence. In the latter case, the meditation focuses on the maṇḍala of deities visualised according to the so-called twelve similes of illusion (sgyu-ma’i dpe bcu-gnyis).

  Impermanence mi-rtag-pa, Skt. anitya

  Impermanence, along with suffering and the absence of self-identity, is regarded in Buddhism as one of the three marks or characteristics of causally conditioned phenomena. Although Buddhist literature mentions various degrees of impermanence, in general it can be defined as the moment by moment changing nature of all things. Nothing endures through time without change, and the process of change is dynamic and never ending, reflecting the nature of flux and fluidity in conditioned existence. This fundamental quality of impermanence extends to both the external world and the perceiving mind.

  Imperecatory Female Spirits ma-mo, Skt. mātaraḥ The imprecatory female spirits are generally depicted as ugly, ferocious, dark-complexioned, and half-naked with emaciated breasts and matted hair. They invoke curses and imprecations, inflicting plague (dal-yams) on living beings. The mundane imprecatory female spirits of Tibet were subdued by Padmasambhava on Mount Chuwori, while the supramundane category includes the protectress Srῑdevῑ (Tib. dpal-ldan lha-mo) in the form Rematῑ, and the eight mātarah (ma-mo brgyad) headed by Gaurῑ, who form one subcategory of the fifty-eight wrathful deities. See Appendix Two. One of the eight principal meditational deities of the Mahāyoga sādhana class is known as Imprecatory Mātaraḥ (ma-mo rbod-gtong).

  Incalculable Aeon grangs-med bskal-pa, Skt. asaṃkhyeyakalpa

  The expression incalculable aeon indicates a period of time equivalent to 10 to the power of 59 lesser aeons.

  Indestructible Chains of Inner Radiance ’od-gsal rdo-rje lu-gu-rgyud

  The appearance of indestructible chains of light or inner radiance occurs through the meditative technique known as All-surpassing Realisation (thod-rgal ), according to the Great Perfection (rdzogs-pa chen-po). The arising of these chains of light is an indication of the natural expression (rang-bzhin) of intrinsic awareness (rang-rig), through which the Buddha-body of Perfect Resource becomes manifest.

  Indestructible Cross-legged Posture rdo-rje’i skyil-krung, Skt. vajrāsana

  Contrasted with the ‘lotus posture’ (Skt. padmāsana), this ‘indestructible posture’ is formed by crossing the legs with the feet upturned and folded along the thighs. In the case of the indestructible posture the right leg is folded above the left, whereas in the lotus position the left leg is folded over the right. This is one of the optimum recommended meditation postures, included in the Seven-point Posture of Vairocana .

  Indestructible Expanse rdo-rje’i dbyings, Skt. vajradhātu

  Generally a synonym for the expanse of reality (Skt. dharmadhātu) or emptiness. In certain contexts it also refers to the name of the central figures of the Vajradhātu maṇḍala of the Yogatantras.

  Indestructible Hell rdo-rje dmyal-ba, Skt. vajranaraka

  A synonym for the hell of ultimate torment (Skt. Avῑci), which relates to the admonition that those who violate their commitments in respect of the Vehicle of Indestructible Reaity are reborn there. See Eighteen Hells.

  Indestructible Reality rdo-rje, Skt. vajra

  The fully enlightened buddha-body, speech and mind are described as indestructible reality. This suggests that the fruitional attributes of buddhahood are adamantine and indivisible, for they are invulnerable to all degrees of physical, verbal and mental defilement.

  Individual Disciplines so-sor thar-pa, Skt. prātimokṣa

  See under Pratimokṣa.

  Inherent Existence rang-ngo-bo-nyid, Skt. svabhāvatā

  The term ‘inherent existence’ refers to the ontological status of phenomena, according to which phenomena are attributed with existence in their own right, inherently, in and of themselves, objectively, and independent of any other phenomena such as our conception and labelling. The Madhyamaka schools of thought refute such a nature of existence and argue that nothing exists inherently, for nothing can be found to exist independently from conceptuality and labelling when scrutinised through an ultimate analysis. The Madhyamaka schools hold that things exist only conventionally and their existence can be validated only within a relative framework of conventional reality. Absence of such an ontological reality, i.e. the absence of the inherent existence of all phenomena, is defined as the true nature of reality, emptiness, by the Madhyamaka schools and by the tantras.

  Inner Radiance ’od-gsal, Skt. prabhāsvara

  Sometimes also translated as ‘clear light’, the Tibetan term ’od-gsal, which has been rendered here as ‘inner radiance’, refers in the context of the perfection stage of meditation (Skt. sampannakrama) to the subtlest level of mind, i.e. the fundamental, essential nature of all our cognitive events. Though ever present within all sentient beings, this inner radiance becomes manifest only when the gross mind has ceased to function. Such a dissolution is experienced by ordinary beings, naturally, at the time of death, but it can also be experientially cultivated through the practices of Unsurpassed Yogatantra. A fundamental distinction is made between the inner radiance of the ground (gzhi’i ’od-gsal) and the inner radiance of the path (lam-gyi ’od-gsal). The former, which is also known as the ‘mother inner radiance’ (’od-gsal ma), occurs naturally at the time of death, when it indicates the presence of the Buddha-body of Reality (dharmakāya), but which may not be accompanied by an awareness of its nature. The latter, which is also known as the ‘child inner radiance’ (’od-gsal bu) is an awareness of the ultimate nature of mind cultivated by the meditator in life, i.e. the realisation of the nature of the ‘mother inner radiance’ as it is developed in meditation. Buddhahood is achieved when the ‘mother inner radiance’ and ‘child inner radiance’ conjoin. See Chapters 8, 10 and 11. Chapter 11, in particular, differentiates three successive phases of inner radiance which are experienced at the time of death and immediately thereafter: the primary inner radiance (bar-do dang-po chos-nyid ’od-gsal), which is identified with the inner radiance of the ground, the secondary inner radiance (bar-do ’od-gsal gnyis-pa), which is identified with the inner radiance of the path, and the tertiary inner radiance (bar-do ’od-gsal gsum-pa), which is identified with the subsequent arising of the Peaceful and Wrathful Deities during the intermediate state of reality (chos-nyid bar-do).

  Inner Tantras of Skilful Means nang thabs-kyi rgyud

  The collective n
ame for the tantras of Mahāyoga, Anuyoga and Atiyoga. See also under Vehicle.

  Intentional Lineage of the Conquerors rgyal-ba dgongs-pa’i brgyud-pa

  According to the Nyingma school, the Buddhist teachings are said to have been transmitted through six lineages (brgyud-pa drug). Among these, the first, which is known as the ‘intentional lineage of the conquerors’, refers to the enlightened intention (dgongs-pa) of Samantabhadra, which confers the realisation of the atemporal Buddha-body of Reality, as a blessing upon the male and female buddhas of the Buddha-body of Perfect Resource.

  Intermediate State bar-do, Skt. antarābhava

  The original usage of the term within the literature of classical Buddhist abhidharma suggests that it referred exclusively to the period between the time of death and the time of rebirth. According to the Nyingma and Kagyu schools, however, the term ‘intermediate state’ refers to key phases of life and death identified as: the intermediate state of living (rang-bzhin bar-do), the intermediate state of meditative concentration (bsam-gtan bar-do), the intermediate state of dreams (rmi-lam bar-do), the intermediate state of the time of death (’chi-kha’i bar-do), the intermediate state of reality (chos-nyid bar-do) and the intermediate state of rebirth (srid-pa’i bar-do). During each of these phases, the consciousness of a sentient being has particular experiential qualities, and corresponding to these qualities of experience there are specific meditative techniques conducive to realisation of the ultimate nature of mind and phenomena. See Chapter 3 and individual entries below.