drebu lamdu chepa (Tib.: ’bras bu lam du byed pa). Using the fruition as the path, an approach associated with higher tantra.
drebü thekpa (Tib.: ’bras bu’i theg pa). Fruition vehicle; another term for vajrayana.
drippa (Tib.: sgrib pa). Defilement or obscuration.
drub-de (Tib.: sgrub sde). Practice section; one of the two classes of mahayoga practice, the other being gyü-de.
druppa (Tib.: sgrub pa; Skt.: sadhana). Practice, accomplishment; sadhana practice.
druppa kagye (Tib.: sgrub pa bka’ brgyad). See eight logos.
druppapo (Tib.: sgrub pa po; Skt.: sadhaka). A practitioner.
duhkha (Skt.; Tib.: dug-ngal; sdug bsngal). Suffering, the first of the four noble truths. Physical and psychological suffering of all kinds, including the subtle but all-pervading frustration occasioned by the impermanence and insubstantiality of all things.
dütsi chömen (Tib.: bdud rtsi chos sman). Amrita dharma medicine; a special herbal preparation mixed with liquor and used in vajrayana practices.
Dütsi Tel (Tib.: bdud rtsi tel; “Amrita Hill”). One of the two main monasteries of Surmang, the other being Namgyal-tse. The monastic seat of the Trungpa tulküs, established by the third Trungpa, Kunga Öser.
dzinchak me-pe chöpa (Tib.: ’dzin chags med pa’i spyod pa). Action without fixation or desire; fourth of the five vajrayana sayings regarding transcending habitual patterns. See also appendix 5, under Five Vajrayana Sayings (chapter 16).
dzinpa (Tib.: ’dzin pa). Grasping; in particular, clinging to the view of an independently existing self. See also fixation and grasping.
dzogrim (Tib.: rdzogs rim; Skt.: sampannakrama). The completion stage of vajrayana practice, which emphasizes formless meditation; contrasted with kyerim, or utpattikrama. See also utpattikrama.
dzokchen (Tib.: rdzogs chen; Skt.: maha ati). Abbreviation of dzokpa chenpo.
dzokpa chenpo (Tib.: rdzogs pa chen po; Skt.: maha ati). Great perfection, or great completion; the fruitional teachings of the vajrayana tradition. Maha ati, or dzokchen, is the highest teaching of the Nyingma school, transmitted from India to Tibet by Padmasambhava and Vimalamitra. In the nine-yana system, atiyoga refers to the ninth and final yana.
eight logos (Tib.: druppa kagye; sgrub pa bka’ brgyad). The eight principal deities of mahayoga, along with their tantras and sadhanas. See also appendix 5, under The Eight Logos / Druppa Kagye (chapter 61).
Ekajati (Skt.: “One Lock of Hair”). A female protector important to the Nyingma lineage; said to be a protector of the maha ati teachings. Ekajati was adopted by Gyurme Tenphel, the eighth Trungpa, as the protector of Surmang Monastery.
EVAM (Skt.). Essential tantric symbol, comprised of the two Sanskrit syllables E and VAM. An expression of the union of the feminine principle, or space (E), and the masculine principle, or unchangeable nature (VAM).
fixation and grasping (Tib.: sung-dzin; gzung ’dzin). The word order of the Tibetan, sung-dzin, reflects the process of how ego arises. Having first fixated on an “other,” we grasp on to ourselves. When the word order is reversed, as in the common English translation of “grasping and fixation,” it reflects a path orientation. On the path, dzinpa (grasping) comes first because it is the first of twofold ego, the ego of self. Sungwa (fixation) comes second because it involves the ego of phenomena, which is more basic and as a result more difficult to overcome.
four noble truths (Tib.: denpa shi; bden pa bzhi). The essence of the Buddha’s first turning of the wheel of dharma: (1) suffering, (2) the origin of suffering, (3) the cessation of suffering, and (4) the path.
four reminders (Tib.: lodok namshi; blo ldog rnam bzhi). The four reminders; four thoughts that turn the mind away from samsaric preoccupations and toward the path of dharma. These are contemplations on precious human birth, death and impermanence, karmic cause and effect, and the torment of samsara.
fourth moment. A pure state of consciousness, free from habitual tendencies, which transcends past, present, and future.
Gampopa (Tib.: sgam po pa; 1079–1153 CE). One of the main lineage holders of the Kagyü lineage. A chief disciple of Milarepa, and the founder of the Takpo Kagyü lineage. His most famous work is The Jewel Ornament of Liberation, a text on the stages of the mahayana path.
ganachakra (Skt.; Tib.: tsokkyi khorlo; tshogs kyi ’khor lo). Feast offering; a ritual meal that incorporates the eating of meat and drinking of alcohol within the context of a particular sadhana practice. The goal of this practice is to bring desire and sense perceptions onto the path, to repair broken samaya, and to bind together the vajra sangha.
gandharvas (Skt.). Demigods known for their skill as musicians and singers.
garbha (Skt.; Tib.: nyingpo; snying po). Essence or nature; womb.
garuda (Skt.; Tib.: khyung; khyung). A bird of Indian mythology, often depicted with a large owl-like beak, holding a snake, and with large wings. The garuda is said to hatch fully grown, and hence symbolizes the awakened state of mind.
gauri (Skt.). A female doorkeeper of the mandala.
Geluk (Tib.: dge lugs; “way of virtue”). One of the four main schools of Tibetan Buddhism. The Geluk tradition, founded by Tsongkhapa (1357–1419 CE), is known for its emphasis on the observation of monastic rules and thorough study of authoritative texts. Since the installation of the Dalai Lamas as heads of state in the seventeenth century, Gelukpas have held political leadership in Tibet.
ghanta (Tib.: trilbu; dril bu). A ritual bell used in tantric practice.
gom-me (Tib.: sgom med). Nonmeditation; the fourth of the four yogas of mahamudra. See also appendix 5, under The Four Yogas of Mahamudra / Naljor Shirim (chapter 57).
Great Bhagavat (Skt.). Great Lord; an epithet of the Buddha.
guhya (Skt.; Tib.: sangwa; gsang ba). Secret or hidden.
guhyamantra (Skt.; Tib.: sang-ngak; gsang sngags). Secret mantra; another term for vajrayana. One of the four characteristics of buddha-families, connected with the realization of a family’s inner nature. See also appendix 5, under Four Ways of Seeing Each of the Twenty-Five Buddha-Families (chapter 47).
Guhyasamaja Tantra (Skt.). A father tantra of the anuttarayoga. Its principal deity belongs to the vajra family and exemplifies the penetrating quality of transmuted anger.
guru (Skt.: “heavy”; Tib.: lama; bla ma; “none higher”). Teacher; one who carries the heavy burden of guiding students to awakening.
guru yoga (Skt.; Tib.: la-me naljor; bla ma’i rnal ’byor). The practice of guru devotion. Along with the four reminders and the four preliminary practices (ngöndro), a prerequisite for formal entry into the vajrayana path, as well as a continuing practice throughout the vajrayana path. See also ngöndro.
gya-che chog-lhung mepa (Tib.: rgya che phyogs lhung med pa). Not falling into the extreme of proportion or direction; the fourth category of sem-de.
gyen küntu sangpo (Tib.: rgyan kun tu bzang po). All-good ornamentation; one of the five categories of Samantabhadra.
gyü rangshungdu tenpa (Tib.: rgyud rang bzhung du bstan pa). Tantra as its own self-proclamation; one of the three divisions of men-ngag gi de.
gyü thekpa (Tib.: rgyud theg pa; Skt.: tantrayana). Vehicle of continuity; a term for vajrayana.
gyü-de (Tib.: rgyud sde). Tantra section; one of the two divisions of mahayoga practice, the other being drub-de.
gyulü (Tib.: sgyu lus). See illusory body.
hatha yoga (Skt.). In the context of mahamudra, hatha yoga refers to a method of working with the body’s internal energy system as a support for the realization of nondual wisdom.
Hayagriva (Skt.; Tib.: Tamdrin; rta mgrin). Horse-headed; the subjugator of Rudra. Third of the eight logos, connected with magical powers and with subjugating and awakening people. See also appendix 5, under The Eight Logos / Druppa Kagye (chapter 61).
head and shoulders. Holding oneself upright with a quality of presence, confidence, and decorum.
heruka (Tib.: thraktung; khrag ’thung). The mas
culine principle in tantric symbolism, representing skillful means, the action aspect of wisdom. A semiwrathful or wrathful male yidam. The Tibetan term thraktung means “blood drinker,” which refers to drinking the blood of ego-clinging, doubt, and dualistic confusion.
Hevajra (Skt.; Tib.: khe dorje; khe’i rdo rje). A semiwrathful heruka of the mother tantra.
Hevajra Tantra (Skt.). An anuttarayoga tantra whose central deity is the fierce protective deity Hevajra. This scripture is said to have converted the Mongol emperor Kublai Khan.
higher tantra. The final three of the six tantric yanas of the nine-yana system: mahayoga, anuyoga, and atiyoga. These are also known as the all-encompassing yanas of skillful means and as the imperial, or conquering, yanas.
hinayana (Skt.; Tib.: thekpa chung; theg pa chung). Lesser or narrow vehicle. The path of individual salvation, based on the practice of meditation and an understanding of basic Buddhist doctrines such as the four noble truths. It provides the essential instruction and training that serves as a basis for both the mahayana and vajrayana.
hungry ghost (Skt.: preta; Tib.: yidak; yi dvags). An inhabitant of one of the three lower realms of samsara, who suffers from hunger and craving; usually depicted with a very large belly and a very thin neck.
hutoktu (Mongolian). Mongolian title for a spiritual teacher; an honorary degree or post as the teacher to the Emperor of China.
illusory body (Tib.: gyulü; sgyu lus). The subtle practice of meditating on appearances as illusory and dreamlike. The dissolving of the physical body at the approach of death—a feat attainable by great masters. See also six dharmas of Naropa.
Indra (Skt.). Lord of the gods in the desire realm, residing at the summit of Mount Meru.
interpretation / beyond interpretation (Tib.: dra chishinpa / sgra ji bzhin pa; dra chishinpa mayinpa / sgra ji bzhin pa ma yin pa). Also referred to as explicit and not explicit. One of the pairs of categories that show how the view of anuttarayoga is special in comparison with lower yanas. “Beyond interpretation” is the view of anuttarayoga. See also chapter 51, “Taking a Fresh Look at the Phenomenal World.”
ishtadevata (Skt.; Tib.: yidam; yi dam). Personal meditational deity. See also yidam.
ja (Tib.: ’ja’). A fool; a naive person.
Jamgön Kongtrül Lodrö Thaye (Tib.: ’jam mgon kong sprul blo gros mtha’ yas; 1813–1899 CE). Also known as Jamgön Kongtrül the Great. One of the most prominent Buddhist masters of nineteenth-century Tibet, credited as one of the founders of the Ri-me, or nonsectarian, movement. He achieved great renown as a scholar and writer, and authored more than one hundred volumes of scriptures. Trungpa Rinpoche used Jamgön Kongtrül’s commentary on the lojong slogan practice, The Great Path of Awakening, and his monumental work, The Treasury of Knowledge, as primary references for his presentation of the three yanas.
Jamgön Kongtrül of Shechen (Tib.: zhe chen ’jam mgon kong sprul; 1901–1960 CE). A prominent incarnation of Jamgön Kongtrül the Great; Chögyam Trungpa Rinpoche’s root guru.
jnana (Skt.; Tib.: yeshe; ye shes; “primordial knowing”). All-pervasive wisdom or intelligence, which transcends all dualistic conceptualization.
jnana-dharmakaya (Skt.; Tib.: yeshe chöku; ye shes chos sku). Wisdom dharma-body, usually abbreviated as dharmakaya. See dharmakaya.
jnanasattva (Skt.; Tib.: yeshe sempa; ye shes sems dpa’; “wisdom being”). In vajrayana practice, the actual deity, which is invited to bless one’s visualization of the deity. See also samayasattva.
ka (Tib.: bka’). Sacred word or command.
kadak (Tib.: ka dag). Primordial purity; alpha pure. One of the two principal aspects of the maha ati teachings; the other is lhündrup, or spontaneous presence.
Kagyü (Tib.: bka’ brgyud). Command lineage; also known as practice lineage. One of the four main schools of Tibetan Buddhism, stemming from Marpa Lotsawa, a translator who brought many tantric teachings from India to Tibet in the eleventh century. Ka refers to the oral instructions of the guru, which have a quality of command. In this lineage, emphasis is placed on direct transmission from teacher to student. The central practices of this school include mahamudra and the six dharmas of Naropa. As the eleventh Trungpa tülku, Chögyam Trungpa Rinpoche was a Kagyü lineage holder, although he also studied within the Nyingma tradition.
Kalachakra Tantra (Skt.; Tib.: Tükyi Khorlo; dus kyi ’khor lo; “wheel of time”). An anuttarayoga tantra that explains the relationships between the phenomenal world, the physical body, and the mind. It is well-known for its system of astrology.
kalpa (Skt.). An extremely long aeon, sometimes reckoned at 4,320 million years.
kalyanamitra (Skt.; Tib.: ge-we shenyen; dge ba’i bshes gnyen). Spiritual friend; a mahayana teacher, who guides students through wisdom, compassion, and skillful means.
kama (Tib.: bka’ ma). The oral lineage of teachings in the Nyingma lineage; contrasted with the lineage of teachings derived from terma. See also terma.
Kamalashila (Skt.; ca. 740–795 CE). A student of Shantarakshita, he was the author of the Bhavanakrama (Stages of Meditation), an important text on mahayana meditation.
karma (Skt.; Tib.: le; las; “action”). The chain-reaction process of action and result. According to this doctrine, one’s present condition is a product of previous actions and volitions, and future conditions depend on what one does in the present. In the mandala of the five buddha-families, karma is the buddha-family associated with the North, the buddha Amoghasiddhi, the klesha of envy, and the wisdom of all-accomplishing action. See also appendix 5, under The Five Buddha-Families (chapter 26).
Karma Pakshi (Tib.: karma pakshi; 1206–1283 CE). The second Karmapa, who was considered to be a siddha. Invited by the Chinese emperor, he accompanied the great Sakya lama on a visit to China, and had a great spiritual influence on China.
Karma Trinlepa (Tib.: karma ’phrin las pa; 1456–1539 CE). A Kagyü poet and scholar; teacher of the eighth Karmapa, Mikyö Dorje.
karmamudra (Skt.; Tib.: lekyi chaggya; las kyi phyag rgya). A tantric practice involving the union of male and female. It is associated with the third, or prajna-jnana, abhisheka.
Karmapa (Tib.: karma pa). The spiritual head of the Karma Kagyü school and the oldest tülku lineage of Tibetan Buddhism. The Karmapa is considered to be an emanation of Avalokiteshvara, the bodhisattva of compassion. The sixteenth Karmapa Rikpe Dorje (1924–1981) was the Kagyü lineage holder during Trungpa Rinpoche’s lifetime. The current, or seventeenth, Karmapa is Ogyen Trinley Dorje (b. 1985).
karmic seed (Skt.: bija). The seed sown by every action, which will eventually bear fruit in terms of experience, whether in this or in future lives. See also karma.
karuna (Skt.). See compassion.
kaya (Skt.; Tib.: ku; sku). Body, form. In Tibetan, ku is the honorific for “body,” referring particularly to the body of a buddha or exalted teacher. See also trikaya.
kayas, three. See trikaya.
kham (Tib.: khams). See dhatu.
khatam (Tib.: kha gtam). Legend, tale; one of the three divisions of men-ngag gi de.
khathor (Tib.: kha thor). Random, scattered; one of the three divisions of men-ngag gi de.
khenpo (Tib.: mkhan po). Scholar, abbot; a title for a teacher who has completed a major course of studies in Buddhist thought.
Khenpo Gangshar Wangpo (Tib.: mkhan po gang shar dbang po; 1925–? CE). A renowned twentieth-century Nyingma master and khenpo of Shechen Monastery, whose main student was Chögyam Trungpa Rinpoche. Famed for his instruction in crazy wisdom, Khenpo Gangshar was invited by Trungpa Rinpoche to teach at the shedra (monastic college) at Surmang Monastery.
khor-de rulok (Tib.: ’khor ’das ru log). Samsara and nirvana turned upside down; reversing one’s perspective in order to understand samsara and nirvana properly.
khor-we nyemik (Tib.: ’khor ba’i nyes dmigs). The torment of samsara; the fourth of the four reminders. See also appendix 5, under The Four Reminders (chapter 30).
khorwa (T
ib.: ’khor ba). See samsara.
Khyentse the Great (1820–1892 CE; Tib.: ’jam dbyangs mkhyen brtse’i dbang po). Also known as Jamyang Khyentse Wangpo. A great master, scholar, and tertön, regarded as a reincarnation of both Vimalamitra and King Trisong Detsen. Along with Jamgön Kongtrül, he was a founder of the Ri-me movement of Tibetan Buddhism.
kila (Skt.; Tib.: phurba; phur ba). A ritual three-bladed dagger used symbolically to cut through the kleshas of passion, aggression, and ignorance.
klesha (Skt.; Tib.: nyönmong; nyon mongs). Defilement or conflicting emotion; also referred to as a poison. Kleshas are properties that dull the mind and lead to unwholesome actions. The three principal kleshas are passion, aggression, and ignorance or delusion.
köldrip mepar ladawa (Tib.: gol sgrib med par la zla ba). Stepping over misunderstandings and obstacles on the path; the second category of sem-de.
Krishnacharya (Skt.). One of the eighty-four mahasiddhas; a teacher of Tilopa.
kriyayoga (Skt.; Tib.: cha-we gyü; bya ba’i rgyud). Action yoga; the yoga of purification. In the nine-yana system, the first of the three lower tantric yanas. See also appendix 5, under The Nine Yanas (chapter 40).
ku (Tib.: sku). See kaya.
ku yeshe (Tib.: sku ye shes). Wisdom body; the inseparability of form (ku) and wisdom (yeshe). In mahamudra, ku is related with cutting the fetters of samsara, and yeshe is related with spaciousness, or emptiness.
kunda (Skt.). The jasmine flower; used as an analogy, it may refer to the color white, the full moon, semen, or bodhichitta. One of the five main ingredients of amrita. See also appendix 5, Five Ingredients Used to Create Amrita (chapter 61).
kundalini (Skt.: “coiled”). A spiritual force said to lie at the base of the spine, ready to be aroused through yogic practice.
kündzop (Tib.: kun rdzob). Relative or conventional; usually contrasted with töndam, the absolute or ultimate. Sometimes used as an abbreviation of kündzop denpa (kun rdzob bden pa), or “relative truth.” See also töndam.
Künga Gyaltsen (early 15th century; Tib.: kun dga’ rgyal mtshan; “all-joyful victory banner”). The first Trungpa, a student of Trung Ma-se.
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