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Revision as of 19:14, 18 February 2026
Glossary
A compendium of key terms related to bodhicitta and Śāntideva's works
Bodong
བོ་དོང་bo dong
Basic Meaning:
The Bodong tradition generally refers to the vast body of literature and activity stemming from Bodong Panchen Choklé Namgyal (1375/76-1451) and the monastery of Bodong E to the north of Sakya and the west of Narthang. Read more details from Sarah Harding here: Bodong Tradition
Tibetan School
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placement meditation
འཇོག་སྒོམ་'jog sgomस्थाप्यभावनाsthāpyabhāvanā
Basic Meaning:
This is the meditation of directly observing the mind without engaging in any analytical or intellectual activity. (Thrangu Rinpoche, Transcending Ego, 102).
Has the sense of:
Also called "settling meditation" (Skt. sthāpyabhāvanā; Tib. འཇོག་སྒོམ་, jokgom or jok gom, Wyl. 'jog sgom)—the counterpart of analytical meditation. The practice of settling or resting the mind, which is alternated with periods of analysis or visualization.
Ringu Tulku Rinpoche says: "Whenever we reach a conclusion, or simply get tired, we just remain, settled in peace. This part is a little like shamatha." (Source: Rigpa Wiki)
"In placement meditation one goes directly into deep Shamatha meditation and then one "looks at mind" directly without any analysis and perceives its emptiness." (Thrangu Rinpoche, Transcending Ego, 86).Tibetan Noun
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Abhidharma
अभिधर्मAbhidharmaཆོས་མངོན་པ།chos mngon pa阿毗达磨āpídámó
Basic Meaning:
Abhidharma generally refers to the corpus of Buddhist texts which deals with the typological, phenomenological, metaphysical, and epistemological presentation of Buddhist concepts and teachings. The Abhidharma teachings present a metaknowledge of Buddhist sūtras through analytical and systemic schemas and are said to focus on developing wisdom among the three principles of training. The Abhidharma is presented alongside Sūtra and Vinaya as one of the three baskets of the teachings of the Buddha.
Has the sense of:
The term has the sense of making knowledge and meaning manifest through intelligent analysis and systematic presentation.
Sanskrit Noun
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actualized enlightenment
始覺shijue
Basic Meaning:
Actualized enlightenment is enlightenment that is attained through practice. It is contrasted with original enlightenment, which is the mind's innate purity in its natural state. Ultimately, there is no difference between them. Because of the presence of ignorance, sentient beings are blind to their true nature. By removing that ignorance, one actualizes enlightenment.
Has the sense of:
Enlightenment attained through practice.
In the scriptures:
Grounded in the original enlightenment is nonenlightenment. And because of nonenlightenment, the process of actualization of enlightenment can be spoken of.~ The Awakening of Faith in the Mahāyāna
Chinese Noun
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nonduality
अद्वयadvayaགཉིས་མེད་gnyis med不二bu’er, bù èr
Basic Meaning:
Literally, "without duality," it refers to that which is indivisible, in that it is not divided into two.
Has the sense of:
Often used to reference the ultimate truth, which is beyond dualistic conceptions such as subject and object and so forth.
Sanskrit Adjective
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immaculate consciousness
अमलविज्ञान*amalavijñānadri ma med pa'i rnam shes啊摩羅識, 無垢識amoluo shi, wugou shi
Basic Meaning:
The ninth consciousness, the immaculate pure mind.
Has the sense of:
According to East Asian Yogācāra, the absolute purity of mind of a buddha. While the Sanskrit term appears in Vasubandhu's Abidharmakośa and the accompanying Bhaṣya, the term as it is used in the sense of pure consciousness was first used in Chinese by Paramārtha and then expanded and changed by later Chinese Yogācāra writers. While Paramārtha associated it with thusness and used it to refer to a catalyst for enlightenment, it has come to refer to a ninth consciousness which only appears when the ālayavijñāna, the eighth consciousness, ceases. As such, it is pure, luminous, and permanent. Some writers, however, have equated it to the pure aspect of the ālayavijñāna, as well as with prakṛtiprabhāsvaracitta (the absolute purity of mind), tathāgatagarbha, and even emptiness.
Simplified English Usage:
At the moment of enlightenment, the eighth consciousness ceases, replaced by the ninth, the immaculate consciousness of a buddha.
Sanskrit Noun
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rejoicing
अनुमोदनाanumodanāརྗེས་སུ་ཡི་རང་བ་rjes su yi rang ba隨喜suíxǐ
Basic Meaning:
The practice of feeling genuine joy and appreciation for the good deeds, success, and positive qualities of others. It is a powerful way to overcome jealousy and build positive energy by simply delighting in the virtue found in the world.
Sanskrit Noun
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inference
अनुमानanumānaརྗེས་དཔག་rjes dpag比量bǐliàng
Basic Meaning:
Inference (Skt. anumāna; T. rjes dpag) is a way of knowing something indirectly, using logic and reasoning rather than direct experience. For example, if you see smoke rising from a distant mountain, you can infer that there is a fire there, even if you can't see the fire directly yourself. It's a key way to understand things that are hidden from our senses. It is used in the Buddhist tradition to gain insight into deeper levels of reality of self and phenomena.
Has the sense of:
A conceptual cognition that uses evidence and reasoning to imply or infer the existence of phenomena not directly manifest to us.
Sanskrit Noun
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supreme worship
अनुत्तरापूजाanuttarā-pūjāབླ་ན་མེད་པའི་མཆོད་པ་bla na med pa'i mchod pa無上供養wúshàng gòngyǎng
Basic Meaning:
A foundational Mahāyāna Buddhist ritual known as 'Supreme Worship' or the 'Seven-Branch Service.' It commonly consists of seven parts although there are several variations. The practices include prostrating, making offerings, and confessing mistakes, and are designed to clear away negative energy and build the positive mental conditions needed for spiritual progress.
Sanskrit Noun
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Anuyoga, Subsequent Yoga
अनुयोगAnuyogaཨ་ནུ་ཡོ་གanu yo ga
Basic Meaning:
The second set of the three inner tantras and the eighth of the nine vehicles according to the Nyingma tradition. Anuyoga includes many yogini tantras and focuses on the Completion Stage practices of sacred channels, energies and essential fluids and espouses the actualization of empty bliss.
Has the sense of:
Anuyoga is generally associated with lung (ལུང་) or doctrinal teachings, wisdom aspect of the path and female tantras.
Sanskrit School
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selflessness
अनात्मन्anātmanབདག་མེད་པ་bdag med pa无我wúwǒ
Basic Meaning:
The Buddhist teaching of "non-self" or "selflessness"—the understanding that there is no permanent, unchanging self or soul within living beings. Along with impermanence (anitya) and suffering (duḥkha), it is one of the three marks of existence that characterize all conditioned phenomena.
Has the sense of:
A key feature of the Buddha's teachings that stood in direct contrast to the mainstream Indian religious-philosophical notion of an eternal self, or ātman.
Sanskrit Noun
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heedfulness
अप्रमादapramādaབག་ཡོད་པ་bag yod pa不放逸bù fàngyì
Basic Meaning:
A state of being careful and attentive in one's actions, words, and thoughts. It means staying alert to avoid doing things that cause harm and focusing on what is helpful and virtuous. It is often called the 'path to the deathless' because it prevents the mind from wandering into negative habits.
Sanskrit Noun
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arhat
अर्हत्arhatདགྲ་བཅོམ་པ།dgra bcom阿羅漢ā luó hàn
Basic Meaning:
A person who has reached nirvāṇa by eliminating the three poisons of attachment, hatred and ignorance having followed the path of seeking individual liberation as a Śrāvaka or a Pratyekabuddha. An arhat, thus, is a person who has overcome the cause of rebirth in the cycle of existence and will not take an ordinary birth again.
Has the sense of:
The term arhat refers to someone worthy of veneration as well as someone who has overcome the enemies of aversion, attachment, and so on. The Tibetan translation (དགྲ་བཅོམ་པ་“drajompa”) has the latter meaning as arhats are said to have defeated the foes of defiling emotions. Specifically, they are said to have defeated the four maras.
Sanskrit Noun
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Utmost Yoga
अतियोगAtiyogaཤིན་ཏུ་རྣལ་འབྱོར།, ཨ་ཏི་ཡོ་གati yoga, shin tu rnal 'byor
Basic Meaning:
A system of esoteric thought and practice associated with the Nyingma tradition and equivalent to Great Perfection, it is considered as the pinnacle of the nine vehicles or paths one can follow to reach Buddhahood. The system focusses on the pure, luminous and empty nature of the mind as the ground reality which must be realised through the path of trekchö and thögal practice.
Has the sense of:
Atiyoga is considered to be the highest yoga or path which can help attain Buddhahood very swiftly and easily by simply realising that all phenomena are expressions of the primordial wisdom.
Sanskrit School
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ignorance
अविद्याavidyāམ་རིག་པ་ma rig pa無明wú míng
Basic Meaning:
Literally "unknowing," it refers to a lack of knowledge or misunderstanding of the nature of reality. As such, it is considered to be the root cause of suffering and the basis for the arising of all other negative mental factors.
Has the sense of:
This term can have different meanings and connotations depending on the context. Especially among Tibetan traditions such as the Nyingma, in which rig pa, usually translated as awareness, became a key concept, its opposite, ma rig pa, references the state in which that awareness is not recognized. In this context, ma rig pa should likely be treated as an indigenous Tibetan term rather than a direct translation of the Sanskrit term avidyā.
Sanskrit Noun
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enlightenment
बोधिbodhiབྱང་ཆུབ་byang chub悟, 菩提, 覺jué, pú tí, wù
Basic Meaning:
Enlightenment or awakening. In Tibetan it is translated as "purified" (byang) and "perfected" (chub), which corresponds to Siddhartha Gautama's achievement of purifying all obscurations and perfecting or attaining all qualities associated with a buddha.
Has the sense of:
Enlightenment has the sense of complete actualization of one's true nature or total understanding of reality and freedom from suffering that comes from achieving that realization.
Enlightenment (Skt., bodhi; Tib., byang chub) is a state that can potentially be attained by any being with a mind. The very nature of the mind as a clear and radiant entity, and of the defilements as adventitious entities that are not essential to our nature, is what allows for the possibility of mental purification, and hence of enlightenment. The clearest doctrinal formulation of this idea is to be found in the concept of buddha-nature (tathagatagarbha; de bzhin gshegs pa'i snying po). Whether buddha-nature is the primordial presence of an enlightened state in the minds of beings, something that merely needs to be uncovered, or only a potential that permits the attainment of that state is of course a disputed point in the tradition. Here, it is only important to note that the vast majority of Mahāyāna schools maintain that all beings, regardless of birth, race, social status, and gender, are capable of the attainment of the state of human perfection known as enlightenment.
Source: page 192, “Liberation: An Indo-Tibetan Perspective” by José Ignacio Cabezón. Buddhist-Christian Studies, Vol. 12 (1992), pp. 191-198 Published by: University of Hawai'i Press Stable URL: https://www.jstor.org/stable/1389971Simplified English Usage:
". . . all beings, regardless of birth, race, social status, and gender, are capable of the attainment of the state of human perfection known as enlightenment."
(Source: page 192, “Liberation: An Indo-Tibetan Perspective” by José Ignacio Cabezón. Buddhist-Christian Studies, Vol. 12 (1992), pp. 191-198 Published by: University of Hawai'i Press Stable URL: https://www.jstor.org/stable/1389971)
(Source: page 192, “Liberation: An Indo-Tibetan Perspective” by José Ignacio Cabezón. Buddhist-Christian Studies, Vol. 12 (1992), pp. 191-198 Published by: University of Hawai'i Press Stable URL: https://www.jstor.org/stable/1389971)
Sanskrit Noun
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mind of enlightenment
बोधिचित्तbodhicittaབྱང་ཆུབ་སེམས།byang chub sems菩提心pútí xīn
Basic Meaning:
The altruistic thought to seek enlightenment for the sake of all sentient beings. It is said to have two aspects: compassion aimed at sentient beings and their problems and the wisdom of enlightenment as the solution.
Has the sense of:
As this is the desire to achieve and help achieve the state of enlightenment for all sentient beings, it is called the thought or mind of awakening or enlightenment.
Simplified English Usage:
Thought of awakening
Sanskrit Noun
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quintessence of awakening
བྱང་ཆུབ་སྙིང་པོ་byang chub snying poबोधिगर्भbodhigarbha
Basic Meaning:
An alternative term for tathāgatagarbha found in early Nyingma sources. Though it is back-translated as bodhigarbha, this term does not seem to be found in Sanskrit sources. However, in other contexts, the Tibetan byang chub snying po is often used to translate the Sanskrit term bodhimaṇḍa, which is often translated as the "seat of enlightenment."
Has the sense of:
Buddha-nature in its ultimate sense as the primordially existing essence of buddhahood present in all beings. It is treated as a Tantric/Dzogchen equivalent of the more Sūtra-based terms tathāgatagarbha and sugatagarbha.
Tibetan Noun
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application bodhicitta
बोधिप्रस्थानचित्तbodhiprasthānacittaབྱང་ཆུབ་འཇུག་པའི་སེམས་byang chub 'jug pa'i sems
Basic Meaning:
The alrtuistic attitude that not only wishes to attain enlightenment for all but actually engages in the trainings that lead to its accomplishment
Has the sense of:
One of the subdivisions of relative bodhicitta. This is a mind that aspires to attain enlightenment for the sake of all other sentient beings but specifically at the level of active engagement in the practices of the bodhisattva, particularly the six perfections.
In verse 16 of the first chapter of The Way of the Bodhisattva (Bodhicaryāvatāra), Śāntideva introduces a crucial division of the relative bodhicitta into two types: aspiring bodhicitta and engaged bodhicitta.
Śāntideva uses a simple analogy to distinguish this difference:
In Śāntideva’s analogy of a journey, this is not only the mind that wishes to set out on the path, but is actually setting out on the journey itself.
As corresponding to the wish to go
And then to setting out,
The wise should understand respectively
The difference that divides these two.Sanskrit Noun
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aspiration bodhicitta
प्रणिधिचित्तbodhipraṇidhicittaབྱང་ཆུབ་སྨོན་པའི་སེམས་byang chub smon pa'i sems
Basic Meaning:
The mind or mental attitude that aspires towards enlightenment.
Has the sense of:
The altruistic wish to attain enlightenment for the sake of all sentient beings.
Sanskrit Noun
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bodhisattva
बोधिसत्त्वbodhisattvaབྱང་ཆུབ་སེམས་དཔའ།byang chub sems dpa'菩薩pú sà
Basic Meaning:
A person who seeks enlightenment for the sake of others. In Mahāyāna Buddhism, a bodhisattva is a compassionate being who is training on the path to buddhahood and aspires to eliminate the suffering of all beings and take all sentient beings to the state of enlightenment. The Mahāyāna sūtras including those on buddha-nature generally have bodhisattvas as the main audience or interlocutors for the Buddha's discourses.
Has the sense of:
The term bodhisattva rendered into Tibetan as བྱང་ཆུབ་སེམས་དཔའ་ (wyl. byang chub sems dpa') has the sense of heroic beings who have developed the thought of enlightenment or awakening. Thus, a bodhisattva is defined as a person who has given rise to bodhicitta, or the thought of enlightenment.
Sanskrit Noun
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bodhisattva vow
बोधिसत्त्वसंवरbodhisattvasaṃvaraབྱང་ཆུབ་སེམས་དཔའི་སྡོམ་པ་byang chub sems dpa'i sdom pa菩薩戒púsà jiè
Basic Meaning:
The ethical code or 'vow' taken by a practitioner on the Great Vehicle path. It is a formal commitment to achieve enlightenment for the benefit of all living beings, involving the avoidance of selfish actions and the active practice of helping others. Unlike other Buddhist vows, this commitment is maintained across multiple lifetimes until all beings are liberated.
Has the sense of:
The formal commitment taken through a ceremony to engage in the practices of the bodhisattva path, and to wish to attain enlightenment in order to lead all beings to that state
Sanskrit Noun
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Brahman
ब्रह्मन्Brahmanཚངས་པ།tshangs pa
Basic Meaning:
Brahman is the universal principle, supreme truth or ultimate reality in the Hindu religion considered to be absolute, eternal and blissful. A metaphysical concept, it is described as the single binding unity behind the diversity of all that exists. In Buddhism, while this metaphysical principle is not presented, one finds frequent mention of the deity named Brahmā, who is the personification of this principle.
Has the sense of:
It has the sense of being pure and expansive as the universal principle. It is the source from which all things emanate, and to which they return.
Sanskrit Noun
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buddha-element
बुद्धधातुbuddhadhātuསངས་རྒྱས་ཀྱི་ཁམས་sangs rgyas kyi khams佛性fó xìng
Basic Meaning:
A synonym for tathāgatagarbha widely used throughout the East Asian Buddhist traditions, as found in its translations as the Chinese term fó xìng and Japanese term busshō.
Has the sense of:
This is most likely the direct source of the English term buddha-nature via its translation into Chinese and Japanese. These traditions tended to treat the Sanskrit terms dhātu, gotra, and garbha as synonyms when compounded with the term buddha, though the translation of buddhadhātu seems to have been adopted as the standard technical term to reference the buddha-nature doctrine, as it could cover a wider range of possible meanings. In other words, the term dhātu could more easily reference both the causal aspect of this nature, commonly associated with the term gotra, and the fruition aspect of this nature, commonly associated with the term garbha.
Sanskrit Noun
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Five Dharma Treatises of Maitreya
བྱམས་ཆོས་སྡེ་ལྔ་byams chos sde lnga
Basic Meaning:
This refers to a series of five texts that, according to the Tibetan tradition, Asaṅga received directly from Maitreya in the pure realm of Tuṣita.
Has the sense of:
The list of five is: Ornament of Clear Realization (Abhisamayālaṃkāra, mngon rtogs rgyan); Ornament for the Mahāyāna Sūtras (Mahāyānasūtrālaṃkāra, theg pa chen po mdo sde rgyan); Differentiation of the Middle and the Extremes (Madhyāntavibhāga, dbus mtha' rnam 'byed); Differentiation of Phenomena and Their Nature (Dharmadharmatāvibhāga, chos dang chos nyid rnam 'byed); and The Mahāyāna Treatise of the Highest Continuum (Ratnagotravibhāga Mahāyānottaratantraśāstra, theg pa chen po rgyud bla ma'i bstan bcos).
Tibetan Text
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seed
बीजbījaས་བོན་sa bon無漏種zhongzi
Basic Meaning:
A seed, commonly used figuratively in the sense of something which has the potential to develop or grow, and likewise as the basic cause for this development or growth.
Has the sense of:
This term can be used in a variety of contexts, though one of the more common usages is related to the Buddhist notion of karma, cause and effect. In this sense, bīja are the seeds of karmic actions, which have the potential to ripen into karmic consequences.
Sanskrit Noun
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Mind-Only
चित्तमात्रCittamātraསེམས་ཙམ་sems tsamweixin
Basic Meaning:
Though it is sometimes used synonymously with Yogācāra, it is in fact one of the more prominent philosophical theories associated with this school. It asserts that the objects in the external world with which we interact are actually mentally created representations appearing as those objects. The character of these perceptions is predetermined by our own karmic conditioning that is stored in the ālayavijñāna.
Has the sense of:
It is a philosophical position that places mentation at the forefront of our experience of the world, rather than the seemingly real objects that consciousness perceives. It can also be used to refer to a Buddhist school, a genre of texts, or as a section of the Tibetan Buddhist canon. For instance, the Gyü Lama is in the sems tsam section of the Tibetan canon.
Sanskrit Noun
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requesting the turning of the wheel of Dharma
धर्मचक्रप्रवर्तनाध्येषणाdharmacakrapravartanādhyeṣaṇāཆོས་ཀྱི་འཁོར་ལོ་བསྐོར་བར་བསྐུལ་བ་chos kyi 'khor lo bskor bar bskul ba請轉法輪qǐng zhuǎn fǎlún
Basic Meaning:
A significant spiritual practice of formally requesting or entreating a Buddha or a qualified teacher to share the Dharma. It is part of a series of practices called the Supreme Worship and encourages the flourishing of the Dharma.
Has the sense of:
This request is part of the seven-limb prayer which is also know as Supreme Worship
Sanskrit Noun
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expanse of phenomena
धर्मधातुdharmadhātuཆོས་དབྱིངས་chos dbyings法界
Basic Meaning:
The fundamental expanse from which all phenomena emerge.
Has the sense of:
The ultimate source of phenomenal appearances, or the basic nature which allows for phenomena to arise in all their multiplicity. It is often treated as a synonym for emptiness and the ultimate truth.
Sanskrit Noun
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true being
धर्मकायdharmakāyaཆོས་སྐུ་chos sku法身fǎ shēn
Basic Meaning:
"Truth body" or "true being" — One of the three bodies of a buddha. In Mahāyāna Buddhism, it often refers to a kind of fundamental principle or the true nature of reality itself.
Has the sense of:
Although this term is sometimes rendered into English as “truth body,” dharmakāya seems to have originally been meant to refer to the entire corpus (kāya) of the Buddha’s transcendent qualities (dharma). (The Princeton Dictionary of Buddhism, p. 242)
Sanskrit Noun
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element
धातुdhātuཁམས་khams界jiè
Basic Meaning:
A fundamental component or essential constituent.
Has the sense of:
A term that has numerous meanings depending on the context, including physical realms or regions, the (five) elements, as well as aspects of the sense organs, bases, and fields. In terms of buddha-nature theory, it is often treated as synonymous with terms like gotra and garbha or even as equivalents of buddha-nature itself, such as sugatagarbha.
In the scriptures:
The dhātu of beginningless time
Is the foundation of all phenomena.
And also nirvāṇa are obtained.
Due to its existence, all forms of existence
~ The Abhidharmamahāyānasūtra, as cited in the Ratnagotravibhāgavyākhyā, Chapter 1, verse 149—152. Translated by Karl Brunnhölzl.
Sanskrit Noun
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analytical meditation
དཔྱད་སྒོམ་dpyad sgomविचारभावनाvicārabhāvanā
Basic Meaning:
Analytical meditation is a technique involving critical analysis that focuses the mind on a specific contemplation, such as impermanence.
Has the sense of:
Analytic meditation (dpyad sgom) is the style of meditation in which the person uses the faculty called prajñā (shes rab), which is the aspect of the intellect that can analyze things and decide on them as being this or that. Thus it is a faculty that is able to uncover deeper levels of the reality of phenomena. This style of meditation is the style of the practitioner who engages in study, particularly study supported with logic and reason. The intellect is used as a means of approaching reality. It is thus sometimes known as the paṇḍita's (scholar's) style of meditation. Note that there is a Sanskrit term, vicārabhāvanā, sometimes referred to in research for this Tibetan word, but according to the Princeton Dictionary of Buddhism, it appears to be a back-translation or unattested Sanskrit equivalent.
Simplified English Usage:
"Furthermore, broadly speaking, if [we look at this] from the perspective of the use of the terms “analysis” and “resting,” meditations that involve critical investigation must be considered analytical meditation, and meditations during which we settle into the natural state and rest must be resting meditation." (Dakpo Tashi Namgyal, Moonbeams of Mahāmudrā, Elizabeth Callahan translation, 89)
The practical approach to gaining incontrovertible conceptual certainty is called analytical meditation or superior insight. (Brunnhölzl, The Center of the Sunlit Sky, 29)
"Another division of meditation is into “the analytical meditation of scholars” and “the resting meditation of mendicants,” or simply analytical meditation and resting meditation. The analytical meditation of scholars refers to the intellectual examination of all phenomena through reasoning. There are two key terms here: “discriminating knowledge” and “personally experienced wisdom.” The first step in this analytical meditation is to cultivate discriminating knowledge. This refers to all the levels of increasingly refined inferential valid cognition that are based on reasoning and developed through studying, reflecting, and meditating." (Brunnhölzl, The Center of the Sunlit Sky, 279)
"The general scope of analytical meditation encompasses all of the teachings of the Buddha, starting from contemplating impermanence and the preciousness of human existence up through ascertaining the two kinds of identitylessness. Resting meditation includes all types of meditations in which the conclusions achieved through preceding investigation become absorbed by the mind." (Brunnhölzl, The Center of the Sunlit Sky, 281)In the scriptures:
If you discriminate that phenomena are identityless
And meditate by discriminating them in this way,
Peace will not come about through any other cause.
This is the cause for the result of attaining nirvāṇa.
~ pp 273, Brunnhölzl, Karl, The Center of the Sunlit Sky: Madhyamaka in the Kagyü Tradition. Nitartha Institute Series. Ithaca, NY: Snow Lion Publications, 2004.
Tibetan Noun
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Great Perfection
རྫོགས་ཆེན།rdzogs chenमहासन्धिMahāsandhi
Basic Meaning:
Dzogchen is an advanced system of meditation techniques to reveal the innate state of perfection primarily, but not exclusively, espoused by the Nyingma Buddhist tradition and the Tibetan Bön tradition.
Has the sense of:
Dzogchen, or Great Perfection, refers more specifically to the nature of awareness, which is the innate state of perfect enlightenment latent in the mind. More broadly, it refers to the associated system of teachings, theories, and practices.
Tibetan Noun
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Geluk
དགེ་ལུགས་dge lugs
Basic Meaning:
The Geluk tradition traces its origin to Tsongkhapa, who propagated a modified version of the Kadampa lojong and lamrim teachings. It is the dominant tradition of Tibet, having established its control of the government under the figure of the Dalai Lama.
Tibetan School
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potential
गोत्रgotraརིགས་rigs鍾姓,種性zhōng xìng
Basic Meaning:
Disposition, lineage, or class; an individual's gotra determines the type of enlightenment one is destined to attain.
Has the sense of:
Gotra is used in Buddhist literature in a wide variety of ways. In Yogācāra it is used in the sense of family, lineage, or type to classify beings according to their innate capacity for progress on the path to enlightenment.
Sanskrit Noun
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Great Middle Way
དབུ་མ་ཆེན་པོ་dbu ma chen poमहामध्यमकMahāmadhyamaka
Basic Meaning:
The term Great Madhyamaka is utilized in different contexts depending on the tradition. In the Jonang tradition, it generally refers to the Zhentong Madhyamaka philosophy as it was developed and systematized by Dölpopa. In this context, the Great Madhyamaka refers to the presentation of ultimate truth, while Madhyamaka describes the emptiness of the relative level of truth. In the Nyingma tradition, Great Madhyamaka refers to the subtle, inner Madhyamaka that unifies the philosophical positions of Nāgārjuna and Asaṅga. This is presented in opposition to the coarse, outer Madhyamaka that is the dialectic approach of Prāsaṅgika and Svātantrika. In the Kagyu tradition, the term is used in a similar vein in that Madhyamaka is used to refer to philosophical inquiry, while Great Madhyamaka is used to refer to the view arrived at through yogic accomplishment. However, in all of these traditions, Great Madhyamaka is heavily associated with buddha-nature (tathāgatagarbha) and the definitive status of these teachings.
Tibetan Noun
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giving and taking
གཏོང་ལེན་gtong len
Basic Meaning:
A contemplative practice, particularly in the Tibetan tradition, where one visualizes taking on the suffering and negative actions of others and giving them one's own happiness, well-being, and merit. It is performed to enhance compassion (karuṇā) and develop the ultimate aspiration of bodhicitta.
Tibetan Noun
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perfect qualities
गुणपारमिताguṇapāramitāཡོན་ཏན་ཕ་རོལ་ཏུ་ཕྱིན་པ་yon tan pha rol tu phyin pa功德波羅蜜gōngdébōluómì
Basic Meaning:
In the Śrīmālādevī Siṃhanāda Sūtra it is explained that the dharmakāya of a buddha possesses the four perfect qualities of purity, bliss, permanence, and self.
Sanskrit Noun
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other-emptiness
གཞན་སྟོང་gzhan stong
Basic Meaning:
The state of being devoid of that which is wholly different rather than being void of its own nature. The term is generally used to refer to the ultimate, or buddha-nature, being empty of other phenomena such as adventitious defiling emotions but not empty of its true nature.
Has the sense of:
Though, as a noun, this term is commonly used to reference a subsect of the Madhyamaka school that lies in opposition to the more mainstream stance that asserts self-emptiness (rang stong), or the universal lack of inherent existence (rang bzhin med pa), it can also refer to different types of emptiness that describe the ultimate and relative levels of reality. Hence, relative phenomena are deemed to be self-empty since they lack independent defining characteristics, while the ultimate is said to be empty of other—namely, the afflictions and defilements that only incidentally seem to obscure it but by which it has actually never been sullied.
In the scriptures:
Since adventitious, relative entities do not exist at all in reality, they are empty of their own essences; they are self-empty. The innate ultimate, which is the ultimate emptiness of these relative things, is never nonexistent; therefore, it is other-empty.~ Dölpopa Sherab Gyaltsen, Collected Works ('Dzamthang ed., 1998), Vol. 6: 416. Translated by Douglas Duckworth in "Onto-theology and Emptiness: The Nature of Buddha-Nature." (2014), page 1075.
Tibetan Adjective
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ground
གཞི་gzhiभूमिbhūmi
Basic Meaning:
The foundational basis of both saṃsāra and nirvāṇa. It is often used as a synonym for tathāgatagarbha and dharmadhātu.
Has the sense of:
In the Dzogchen teachings it is commonly counted among the trilogy of ground, path, and fruition. Sometimes referred to as the primordial ground (ye bzhi), it is the source from which all phenomena arise.
Tibetan Noun
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Lesser Vehicle
हीनयानHīnayānaཐེག་དམན།theg dman小乘xiǎo chéng
Basic Meaning:
The mainstream teachings and the early schools of Buddhism which primarily taught individual liberation through practice-focused renunciation and monasticism, considered lesser than the later movement of the Greater Vehicle (Mahāyāna), which professed enlightenment for all sentient beings and promoted compassion.
Has the sense of:
The term was used mainly by the proponents of the Greater Vehicle, who considered the goals, understanding, practices, methods, and results of this school as being lesser in scope.
Sanskrit Noun
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incorrigibles
इच्छन्तिकicchantikaའདོད་ཆེན་, འདོད་ཆེན་པོ་'dod chen, 'dod chen po一闡提yī chǎn tí
Basic Meaning:
Literally, "those with great desire," icchantikas could be rendered as hedonists or addicts. However, the term is generally used to refer to those who, due to their insatiable desire, are incapable of enlightenment.
Has the sense of:
Individuals who are so consumed by their desires or by a particular lifestyle that they would never even consider the need for self-improvement. Therefore, they have no interest in following any spiritual path, let alone the path to liberation.
Sanskrit Noun
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Jonang
ཇོ་ནང་jo nang
Basic Meaning:
The Jonang tradition was established by Dölpopa Sherab Gyaltsen, a thirteenth-century Sakya monk famous for his Zhentong teachings. The Jonang teachings and monasteries were suppressed in Tibet in the seventeenth century but survived in Amdo.
Tibetan School
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primordial purity
ཀ་དགka dag
Basic Meaning:
Primordial purity is a term found in the Dzogchen tradition and refers to the empty nature of phenomena which is experienced through the practice of cutting-through meditation (khregs chod). It is often juxtaposed with spontaneous presence (lhun grub).
Has the sense of:
All things in Mahāyāna and Vajrayāna Buddhism are said to be primordially empty and thus pure and free from extremes and defilements. More specifically, primordial purity refers to the nature of consciousness or buddha-nature, which is empty by nature but endowed with spontaneous luminosity. Primordial purity is the empty aspect of the buddha-nature which is primordially present in all beings.
Tibetan Noun
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Kadam
བཀའ་གདམས་bka' gdams
Basic Meaning:
The Kadam tradition, which traces its origin to the teachings of Atiśa, was the first of the so-called New Schools of Tibetan Buddhism, traditions which arose during or after the Second Propagation of Buddhism (phyi dar) in the tenth century.
Tibetan School
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Kagyu
བཀའ་བརྒྱུད་bka' brgyud
Basic Meaning:
The Kagyu school traces its origin to the eleventh-century translator Marpa, who studied in India with Nāropa. Marpa's student Milarepa trained Gampopa, who founded the first monastery of the Kagyu order. As many as twelve subtraditions grew out from there, the best known being the Karma Kagyu, the Drikung, and the Drukpa.
Has the sense of:
The Marpa Kagyu (mar pa bka’ brgyud) tradition originated in the eleventh century with the Tibetan translator Marpa Chokyi Lodro, who studied in India with Nāropa. Marpa’s disciple Milarepa famously attained enlightenment in the caves of southern Tibet after renouncing a life of violent revenge; his disciple Gampopa merged the lay siddha practice of his master with the Kadampa monasticism and scholarship that he had previously studied. Gampopa founded the first Kagyu monastery, Daklha Gampo, in southern Tibet. Following Gampopa the tradition split into multiple autonomous subsects known as the four primary (Barom, Pakdru, Karma, and Tselpa), and eight secondary traditions (Drigung, Drukpa, Martsang, Shukseb, Taklung, Tropu, Yabzang, and Yelpa Kagyu). Read more at Treasury of Lives
Tibetan School
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compassion
करुणाkaruṇāཐུགས་རྗེ་thugs rje悲bēi
Basic Meaning:
The profound wish for all sentient beings to be free from suffering and the causes of suffering. It is a core virtue in Buddhism and, in the Mahāyāna tradition, develops into 'great compassion' (mahākaruṇā), the driving force behind the pursuit of enlightenment for the benefit of others.
Has the sense of:
It is the wish for others to be free from all forms of suffering. When we are able to feel that in relation to all beings and wish for them to be free of even the subtlest suffering that is called great compassion
Sanskrit Noun
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universal ground
ཀུན་གཞི་kun gzhiआलयālaya
Basic Meaning:
Although it is commonly used as an abbreviation of ālayavijñāna (kun gzhi'i rnam shes), in later Tibetan traditions, particularly that of the Kagyu and the Nyingma, it came to denote an ultimate or pure basis of mind, as opposed to the ordinary, deluded consciousness represented by the ālayavijñāna. Alternatively, in the Jonang tradition, this pure version is referred to as ālaya-wisdom (kun gzhi'i ye shes).
Has the sense of:
This term entered the Tibetan lexicon as a translation of ālaya, and thus it is often rendered back to its Sanskrit antecedent in modern scholarship and translations. However, as a Tibetan term, it is more commonly read literally as the compound all-ground, or ground of everything. As such it is often used to describe a common locus, or substrate, out of which both saṃsāra and nirvāṇa emerge.
Tibetan Noun
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Wheel of Time
कालचक्रKālacakraདུས་ཀྱི་འཁོར་ལོ།dus kyi 'khor lo時輪shí lún
Basic Meaning:
Can refer to either the Kālacakra Tantra and its derivative texts or to the systematic tantric tradition based on these texts, as well as the deity Kālacakra upon which the associated practices are centered.
Has the sense of:
A highly influential and important Tantric corpus throughout Tibetan Buddhism, especially for the Sakya, Geluk, and Jonang traditions.
Sanskrit Noun
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freedoms and advantages
क्षणसंपद्kṣaṇasaṃpadདལ་འབྱོར་dal 'byor刹那具足chà nà jù zú
Basic Meaning:
These are the eighteen qualities specifically related to a precious human rebirth.
Has the sense of:
In Sanskrit it literally means a “fortunate moment,” or “auspicious moment,” in the sense of an “opportune birth” that specifically refers to rebirth as a human being with the conditions that permit practice of the dharma.
Simplified English Usage:
When we reflect in terms of causes, examples, or numerical comparison, it becomes clear that this precious human life, endowed with a full complement of eight freedoms and ten advantages, is extremely difficult to obtain. (The Nectar of Manjushri's Speech, pp 44.)
Sanskrit Noun
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stages of the path
ལམ་གྱི་རིམ་པ།, ལམ་རིམ།lam gyi rim pa, lam rimमार्गक्रमmārgakrama
Basic Meaning:
Lam rim refers to the stages on the path and, by extension, more commonly to the genre of teachings which contain practical instructions for training on the stages of the path to enlightenment. Related to the Lojong (བློ་སྦྱོང་ blo sbyong) practice, it is particularly known among the Kadampa and Geluk schools. Tsongkhapa's Byang chub lam rim chen mo is the most well-known in this genre, and the term lam rim is often used specifically to refer to this text.
Has the sense of:
Lam rim has the sense of gradual or graded practice starting from basic techniques to cultivate the thoughts of renunciation, compassion and loving kindness, etc. to insight into ultimate emptiness.
Tibetan Noun
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Middle Way school
मध्यमकMadhyamakaདབུ་མ་dbu ma中觀見Zhōngguān Jìan
Basic Meaning:
Along with Yogācāra, it is one of the two major philosophical schools of Mahāyāna Buddhism. Founded by Nāgārjuna around the second century CE, it is rooted in the Prajñāpāramitā Sūtras, though its initial exposition was presented in Nāgārjuna's Mūlamadhyamakakārikā.
Sanskrit School
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Great Seal
महामुद्राMahāmudrāཕྱག་རྒྱ་ཆེན་པོ།phyag rgya chen po
Basic Meaning:
Mahāmudrā refers to an advanced meditation tradition in Mahāyāna and Vajrayāna forms of Into-Tibetan Buddhism that is focused on the realization of the empty and luminous nature of the mind. It also refers to the resultant state of buddhahood attained through such meditation practice. In Tibet, this tradition is particularly associated with the Kagyu school, although all other schools also profess this tradition. The term also appears as part of the four seals, alongside dharmamūdra, samayamudrā, and karmamudrā.
Has the sense of:
It has a sense of being the binding force and refers to the reality of all things. Just as a seal makes a document binding, reality binds all things, including our understanding of the true nature of things. It also refers to a symbolic gesture.
Sanskrit Noun
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Great Yoga, Mahāyoga
महायोगMahāyogaམཧཱ་ཡོ་ག, རྣལ་འབྱོར་ཆེན་པོ།rnal 'byor chen po
Basic Meaning:
This is first one of the inner tantric schools according to the Nyingma tradition. Mahāyoga includes two sub-sections of the tantras which includes eighteen tantras and the sādhanās that includes the eight sādhanā practices. Mahāyoga focuses on the Development Stage and espouses the view of equality and purity in which equality refers to equal nature of phenomena in being empty and purity refers to all appearances being inherently enlightened energies. The Mahāyoga path leads to four stages of vidyadharas.
Has the sense of:
Mahāyoga is great or supreme with respect to outer tantras and focuses on the skill-in-means, thus mainly refers to what are known as male tantras.
Sanskrit School
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Great Vehicle
महायानMahāyānaཐེག་པ་ཆེན་པོ།theg pa chen po大乘dasheng
Basic Meaning:
Mahāyāna, or the Great Vehicle, refers to the system of Buddhist thought and practice which developed around the beginning of the Common Era, focusing on the pursuit of the state of full enlightenment of the Buddha through the realization of the wisdom of emptiness and the cultivation of compassion.
Has the sense of:
It is known as the Great Vehicle in comparison to the earlier schools of Buddhism which aimed only to reach individual liberation. Thus, this system claims to be superior to the early Buddhist schools in terms of the philosophical understanding of reality and the moral scope of rescuing all sentient beings.
Sanskrit Noun
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महायानोत्तरतन्त्रशास्त्रव्याख्या (Mahāyānottaratantraśāstravyākhyā)
ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས་རྣམ་པར་བཤད་པ།theg pa chen po rgyud bla ma'i bstan bcos rnam par bshad pa
Basic Meaning:
This is the title of Asaṅga's commentary to the Gyü Lama that is given by Tibetan sources instead of the Ratnagotravibhāgavyākhyā.
Sanskrit Text
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loving-kindness
मैत्रीmaitrīབྱམས་པ་byams pa慈cí
Basic Meaning:
The unconditional wish for all sentient beings to experience happiness and the causes of happiness. It is a form of universal, selfless love and is one of the four immeasurables (or sublime abodes).
Has the sense of:
It is a form of universal, selfless love and when the wish for happiness is extended equally to all beings it is one of the four immeasurables (or sublime abodes).
Pali Noun
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essential nature
ངོ་བོ་ngo boभावbhāva
Basic Meaning:
Essence or the most basic, fundamental nature or natural state of being. It is often used as a synonym for rang bzhin.
Has the sense of:
According to Ives Waldo, it is similar to rang bzhin, but when referring to sugatagarbha, ngo bo refers to the emptiness part, whereas rang bzhin refers to the luminosity or clarity part.
Tibetan Noun
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རྔོག་ལུགས་ (rngog lugs)
Basic Meaning:
Ngok Lotsāwa Loden Sherab's "analytic tradition" of exegesis of the Uttaratantra; one of two major Tibetan traditions of exegesis, both stemming from students of Sajjana.
Has the sense of:
Also known as the analytic tradition (thos bsam gyi lugs), literally, "the tradition of hearing and contemplating," this form of exegesis explicated the Uttaratantra through philosophical reasoning and debate and thus entailed a primarily scholastic approach to the treatise. However, both the Ngok Tradition and its opposing counterpart, the Tsen Tradition, reportedly came from a single source, the Kashmiri scholar-yogi Sajjana.
Tibetan Noun
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emanation body
निर्माणकायnirmāṇakāyaསྤྲུལ་སྐུ་sprul sku化身haushen
Basic Meaning:
An fully enlightened Buddha is said to have the power to manifest in many forms in order to help the sentient beings. The emanation body of a buddha, as the third of the three bodies of a buddha, refers to the many forms in which a buddha can manifest and which are accessible to ordinary sentient beings. Buddhist scholars present four types of emanation bodies: emanation as supreme being, emanation as rebirth, emanation as artisan and emanation in diverse forms.
Has the sense of:
Emanation body is considered as an apparitional form and thus not the actual physical form of a buddha but one projected for the purpose of helping sentient beings. This concept became later conflated with the Tibetan culture of religious incarnation and many lamas who are considered to be rebirths of earlier ones are also referred to as trulku.
Sanskrit Noun
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absence of own being
निःस्वभावताniḥsvabhāvatāངོ་བོ་ཉིད་མེད་པ་ཉིད་ngo bo nyid med pa nyid
Basic Meaning:
The state of lacking a truly independent existence.
Has the sense of:
Since phenomena are dependent on causes and conditions, their mode of being is generally characterized as an absence of self-nature or personally distinct essence.
Sanskrit Noun
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original enlightenment
本覺benjue
Basic Meaning:
According to East Asian Buddhism, the intrinsic enlightenment of all sentient beings. This is obscured by the many stains present in the ālayavijñāna. When these are purified, the natural state of enlightenment is recovered, a status known as "actualized enlightenment."
Has the sense of:
The natural state of enlightenment that is obscured by the adventitious stains.
In the scriptures:
The essence of Mind is free from thoughts. The characteristic of that which is free from thoughts is analogous to that of the sphere of empty space that pervades everywhere. The one [without any second, i.e., the absolute] aspect of the world of reality (dharmadhātu) is none other than the undifferentiated dharmakāya, the “essence body” of the Tathāgata. [Since the essence of Mind is] grounded on the dharmakāya, it is to be called the original enlightenment. Why? Because “original enlightenment” indicates [the essence of Mind (a priori)] in contradistinction to [the essence of Mind in] the process of actualization of enlightenment; the process of actualization of enlightenment is none other than [the process of integrating] the identity with the original enlightenment.~ The Awakening of Faith in the Mahāyāna
Chinese Noun
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ultimate bodhicitta
परमार्थबोधिचित्तparamārthabodhicittaདོན་དམ་བྱང་ཆུབ་ཀྱི་སེམས་don dam byang chub kyi sems勝義菩提心shèngyì pútíxīn
Basic Meaning:
The direct realization of the true nature of reality, specifically emptiness, as an essential part of the path to enlightenment for the sake of all beings.
Has the sense of:
(paramārthabodhicitta, don dam sems bskyed)
Ultimate bodhicitta refers to a single-pointed direct realization of emptiness in a state of meditative equipoise. It is an exalted wisdom directly realizing the ultimate nature of things, a wisdom that is free from all conceptual elaborations or dualistic appearances. This is not the bodhicitta that we generally think of—the aspirational wish to attain enlightenment to be of maximum benefit towards the welfare of all beings—but instead refers to wisdom fully concentrated on emptiness.
Sanskrit Noun
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ultimate truth
परमार्थसत्यparamārthasatyaདོན་དམ་བདེན་པ་don dam bden pa眞諦, 第一義諦dì yī yì dì, zhendì
Basic Meaning:
"Ultimate truth" or "absolute truth"; the reality of things as they truly are.
Has the sense of:
Reality as it appears to an enlightened being, in which all phenomena are perceived to be empty of an individual, permanent essence. This is contrasted to the "relative truth" as experienced by unenlightened beings.
Simplified English Usage:
"There is no higher truth to be seen. The mind that sees that reality experiences truth as it is. Thus it is called "ultimate truth," the essential mode of existence. For all other truths, their mode of appearance and their essential mode of existence are incongruent. Thus, they are called deceptive and superficial."
- The 14th Dalai Lama, Transcendent Wisdom (1988)
In the scriptures:
Relative and ultimate,
These the two truths are declared to be.
For intellect is said to be the relative.
The ultimate is not within the reach of intellect,
~ The Way of the Bodhisattva, Padmakara Translation Group, 2008, page 229
Sanskrit Noun
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dependent nature
परतन्त्रस्वभावparatantrasvabhāvaགཞན་དབང་གི་རང་བཞིན་gzhan dbang gi rang bzhin
Basic Meaning:
The second of the three natures, according to the Yogācāra school. It is the dependent nature that is used to describe the relationship between mind and its objects, though there is a clear emphasis on the latter. Hence, this nature is concerned with the nature of seemingly external objects that arise in dependence upon causes and conditions.
Has the sense of:
The relatively dependent nature of phenomena and the consciousness that perceives them.
Sanskrit Noun
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imaginary nature
परिकल्पितस्वभावparikalpitasvabhāvaཀུན་བཏགས་ཀྱི་རང་བཞིན་kun btags kyi rang bzhin
Basic Meaning:
The first of the three natures, according to the Yogācāra school. It is the imaginary nature which is falsely projected onto an object out of confusion.
Has the sense of:
The artificial and mistaken perception of phenomena as being something which they are not.
Sanskrit Noun
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consummate nature
परिनिष्पन्नस्वभावpariniṣpannasvabhāvaཡོངས་སུ་གྲུབ་པའི་རང་བཞིན་yongs su grub pa'i rang bzhin
Basic Meaning:
The third of the three natures, according to the Yogācāra school. It is the perfect nature that represents the most authentic understanding of phenomena, which is classically defined as the complete absence of the imaginary nature within the dependent nature.
Has the sense of:
Of the three natures, this one is representative of the ultimate truth.
Sanskrit Noun
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dedication of merit
परिणामनाpariṇāmanāབསྔོ་བ་bsngo ba迴向huíxiàng
Basic Meaning:
The Buddhist practice of 'dedicating' or giving away the positive energy from one's good deeds for the benefit of others. It ensures that the goodness created is shared with all beings and directed toward the ultimate goal of enlightenment, preventing it from being exhausted.
Sanskrit Noun
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implicative negation
पर्युदासप्रतिषेधparyudāsapratiṣedhaམ་ཡིན་དགག་ma yin dgag
Basic Meaning:
A negation that denies one thing in such a way that it clearly implies another.
Has the sense of:
This is the type of negation most commonly used by proponents of other-emptiness. For instance, by denying the existence of adventitious stains, they imply the presence of enlightened qualities.
Sanskrit Noun
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luminous mind
प्रभास्वरचित्तprabhāsvaracittaའོད་གསལ་གྱི་སེམས་'od gsal gyi sems光明心guāng míng xīn
Basic Meaning:
The luminous aspect of mind that is often contrasted with its empty aspect. It is often used figuratively to reference the cognizant, or knowing, aspect of mind and sometimes more literally as the natural luminosity of mind and luminous wisdom that is experienced in meditation.
Has the sense of:
The natural radiance of mind.
Sanskrit Noun
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luminosity
प्रभास्वरताprabhāsvaratāའོད་གསལ་'od gsal光明guāng míng
Basic Meaning:
In a general sense, that which clears away darkness, though it often appears in Buddhist literature in reference to the mind or its nature. It is a particularly salient feature of Tantric literature, especially in regard to the advanced meditation techniques of the completion-stage yogas.
Has the sense of:
Radiance, brilliance, or effulgence.
Sanskrit Noun
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wisdom
प्रज्ञाprajñāཤེས་རབ་shes rab般若bān ruò
Basic Meaning:
One of the key terms for wisdom or knowledge, most often having the sense of insight, transcendent knowledge, or perhaps gnosis. In some contexts it can also refer to cognition or intellectual understanding.
Has the sense of:
One of the most important terms in Buddhist philosophy, prajñā, or sherab in Tibetan, has the sense of "higher knowing" or "special insight." This is the prajñā in prajñāpāramitā, and it is associated with the wisdom that perceives/knows the actual nature of reality. See also jñāna.
Simplified English Usage:
Three types of wisdom (prajñā) are distinguished in Buddhist teachings: wisdom developed through study or learning, wisdom developed through reflection or analysis, and wisdom developed through cultivation or meditation.
Sanskrit Noun
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Perfection of Wisdom
प्रज्ञापारमिताprajñāpāramitāཤེར་ཕྱིན་, ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་sher phyin, shes rab kyi pha rol tu phyin pa般若波羅蜜多bōrě bōluómìduō
Basic Meaning:
A class of Mahāyāna sūtras which represents some of the earliest known literature of this genre of Buddhism. There are around forty texts associated with this category, though the most widespread is the exceedingly brief Prajñāpāramitāhṛdayasūtra, popularly known as the Heart Sūtra. This class of literature is typically associated with the second turning of the dharma wheel and especially with the teachings on emptiness (śūnyatā). As such, these texts were the primary scriptural source for the philosophy of the Madhyamaka school.
Has the sense of:
The term itself references a type of intelligence, discernment, or knowledge that embodies the insight which transcends the notions of the three spheres of agent, object, and action.
Sanskrit Noun
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correct cognition
प्रमाणpramāṇaཚད་མ།tshad ma量liàng
Basic Meaning:
In the Buddhist literature on pramāṇa, it refers to cognition that correctly apprehends its object without any deception or mistake. Such correct cognition include direct perception and inferential cognition.
Has the sense of:
The term has the sense of being valid, authentic or standard. In Buddhist epistemology, a correct cognition is considered to be the most authentic knowledge or accurate measure of the way things are.
Sanskrit Noun
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nonimplicative negation
प्रसज्यप्रतिषेधprasajyapratiṣedhaམེད་དགག་med dgag
Basic Meaning:
A negation that merely denies the existence of something without implicitly suggesting an alternative.
Has the sense of:
This is the type of negation that is associated with the classical Madhyamaka presentation of emptiness, in which that absence is taken literally. It is typical of the philosophical position that became known as self-emptiness.
Sanskrit Noun
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hostility
प्रतिघpratighaཁོང་ཁྲོ་khong khro恚, 瞋chēn, huì
Basic Meaning:
A negative mental state of hostility, anger, or aversion. It is an aggressive attitude toward people or situations that one finds unpleasant, with the wish to cause them harm. It is considered one of the primary 'afflictions' that disturb the mind's peace.
Sanskrit Noun
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antidote
प्रतिपक्षpratipakṣaགཉེན་པོ་gnyen po對治duizhi, duì zhì
Basic Meaning:
An antidote or remedy that contributes or supports the elimination or pacification of a particular ailment or affliction.
Has the sense of:
According to Dan Martin, it "seems to mean rather a kind of friendly opposition, an antidote, a harmony restorer."
Sanskrit Noun
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solitary realizer
प्रत्येकबुद्धpratyekabuddhaརང་རྒྱལ།, རང་སངས་རྒྱས།rang rgyal, rang sangs rgyas緣覺yuán jué
Basic Meaning:
Pratyekabuddhas are saints who, in their last birth in the cycle of existence, are said to become enlightened through solitary practice on the nature of dependent ordination. These saints are said to appear when there is no buddha around and work either alone or in small groups.
Has the sense of:
Because the pratyekabuddhas work on their own to seek enlightenment for themselves, they are considered as self-centred, but because they are superior to the śrāvakas but inferior to the buddhas in their calibre, they are called middling buddhas.
Sanskrit Noun
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dependent origination
प्रतीत्यसमुत्पादpratītyasamutpādaརྟེན་ཅིང་འབྲེལ་བར་འབྱུང་བ་, རྟེན་འབྲེལ་rten 'brel, rten cing 'brel bar 'byung ba緣起yuánqǐ
Basic Meaning:
The notion that all phenomena arise in dependence on causes and conditions.
Has the sense of:
In Madhyamaka thought it is used to describe the relative level of the truth. Since phenomena come into being interdependently at this level, they are therefore empty of inherent existence at the ultimate level.
In the scriptures:
Because there are no phenomena
That are not dependently arisen,
There are no phenomena
That are not empty.~ Nāgārjuna. Mūlamadhyamakakārikā Chapter 24, Verse 19.
Sanskrit Noun
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vow of individual liberation
प्रातिमोक्षसंवरprātimokṣasaṃvaraསོ་སོར་ཐར་པའི་སྡོམ་པ་so sor thar pa'i sdom pa
Basic Meaning:
In the Mūlasarvāstivāda vinaya that was preserved in Tibet, this refers to a set of seven types of vows of individual liberation that constitute formal ordination according to the precepts of the Vinaya, or disciplinary code, of the fundamental vehicle. This set of seven is divided by gender and includes the vows for fully ordained monastics, novice monastics, and lay people, as well as specific vows for novice nuns actively training for full ordination. Sometimes included as an eighth type of vow are the single-day lay vows associated with the practice of sojong (gso sbyong), "mending and purification," which is observed twice a month.
Has the sense of:
Moral-ethical disciplinary rules that act as a restraint on one's behavior due to their requirements to abide by a specific code of conduct.
Sanskrit Noun
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merit
पुण्यpuṇyaབསོད་ནམས་bsod nams功德, 福fú, gōngdé
Basic Meaning:
The positive energy or potential created through performing good deeds, such as generosity or kindness. In Buddhism, accumulating this positive force is seen as essential for finding happiness in future lives, and crucial as a foundation for following the spiritual path.
Has the sense of:
planting a field of positive potential by engaging in constructive actions of body, speech, and mind, that result in positive experiences that support our mental development and help us to follow the path to enlightenment
Sanskrit Noun
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confession
पापदेशनाpāpadeśanāསྡིག་པ་བཤགས་པ་sdig pa bshags pa懺悔, 披露罪過chànhuǐ, pīlù zuìguò
Basic Meaning:
The Buddhist practice of 'confession' or 'laying aside evil.' It involves honestly acknowledging past mistakes and negative actions with regret, then committing not to repeat them. This process helps clear the mind of guilt and negative karmic imprints, creating space for positive qualities to grow.
Sanskrit Noun
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perfection
पारमिताpāramitāཕ་རོལ་ཏུ་ཕྱིན་པ།, ཕར་ཕྱིན།pha rol tu phyin pa, phar phyin波羅蜜Bōluómì duō
Basic Meaning:
The six or ten types of practices which lead an individual to Buddhahood. The practice of perfections is particularly important in Mahāyāna Buddhism in which the entire path of the Bodhisattva to reach full enlightenment is included in the six or ten perfections. The six perfections are that of giving, of discipline, patience, zeal, meditation, and wisdom. The perfection of skill-in-means, aspirations, power, and pristine wisdom are added to them to make ten perfections.
Has the sense of:
The Sanskrit and Tibetan terms pāramitā and phar phyin imply crossing over or reaching the other side because these practices help the individual practitioner to cross the ocean of cycle of existence and reach Buddhahood.
Sanskrit Noun
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self-emptiness
རང་སྟོང་rang stong
Basic Meaning:
The state of being empty of self, which references the lack of inherent existence in relative phenomena.
Has the sense of:
Since relative phenomena arise in dependence on causes and conditions, they cannot be said to exist based solely on their own defining characteristics. Thus they are deemed to be empty of an innate nature. As a noun, this term generally refers to the more traditional, or orthodox, philosophical stance of the Madhyamaka school and its view of emptiness, as opposed to those who profess other-emptiness (gzhan stong). For the latter group, self-emptiness is also asserted to be true, but it is only used to describe the relative truth. However, for traditional Mādhyamikas, emptiness is universally applied, and thus the lack of inherent existence is itself the ultimate truth.
In the scriptures:
Since adventitious, relative entities do not exist at all in reality, they are empty of their own essences; they are self-empty. The innate ultimate, which is the ultimate emptiness of these relative things, is never non-existent; therefore, it is other-empty.~ Dölpopa Sherab Gyaltsen, Collected Works ('Dzamthang ed., 1998), Vol. 6: 416. Translated by Douglas Duckworth in "Onto-theology and Emptiness: The Nature of Buddha-Nature." (2014), page 1075.
Tibetan Adjective
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Three Jewels
रत्नत्रय / त्रिरत्नRatnatraya (alt. Triratna)དཀོན་མཆོག་གསུམ་dkon mchog gsum三寶sānbǎo
Basic Meaning:
The Three Jewels—the Buddha, the Dharma (his teachings), and the Saṅgha (the spiritual community)—are the three central objects of refuge and inspiration for all Buddhists.
Has the sense of:
The three main objects of refuge–the Buddha, the Dharma, and the Sangha.
In his White Conch Dictionary (Dung dkar tshig mdzod chen mo), Dungkar Rinpoche says that, putting it simply, the Buddha Jewel is the one who expounds the teachings, the Dharma Jewel is the collection of teachings that the Buddha taught, and the Sangha Jewel consists of those who put those teachings into practice.
The Tibetan etymology uses the word dkon, which means rare or hard to find, and then mchog, which means supreme, outstanding, or distinguished. Dungkar Rinpoche explains that the word Jewel is to be understood as something that appears very rarely in this world. We can therefore consider it to be more precious than an ordinary diamond or jewel. In terms of being a field of merit, the Three Jewels are the best of all fields and are therefore supreme.
The definition of the Buddha Jewel is the place of refuge which has taken to its final limit the two aims, of oneself and others.
The Dharma Jewel is considered the most important of the three because it includes both the scriptural teachings and the actual path of realization. The scriptures represent the actual words of the Buddha, those teachings which were taught to guide us on the path. Taking those teachings to heart and practicing them, we develop in our mindstreams the two fully purified truths—the truth of the path and the truth of the cessation of suffering. This truth of cessation is the result of practicing the truth of the path.
The Dharma Jewel is anything that is a fully purified truth of an ārya being, which is subsumed within the truth of cessation or the truth of the path.
The Sangha Jewel is often taken to mean the wider community of ordained monks and nuns or even the wider diaspora of fellow Buddhists, whether ordained or not. But technically the Sangha Jewel means an ārya being who has the qualities of both wisdom and liberation.Sanskrit Noun
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Vast Conduct
རྒྱ་ཆེན་སྤྱོད་བརྒྱུད་rgya chen spyod brgyud
Basic Meaning:
One of the two main traditions within the Mahāyāna: the "Profound View" (ཟབ་མོ་ལྟ་བརྒྱུད་) of Nāgārjuna and the "Vast Conduct" (རྒྱ་ཆེན་སྤྱོད་བརྒྱུད་) of Asaṅga.
Tibetan School
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acquired potential
समुदानीतगोत्रsamudānītagotraརྒྱས་འགྱུར་གྱི་རིགས་rgyas 'gyur gyi rigs習所成種性xí suǒ chéng zhǒng xìng
Basic Meaning:
A potential or disposition that is acquired, accentuated, or developed through past karmic actions.
Has the sense of:
Fluidity, in that it is a potential that is developed through personal habits of study, practice, and exposure to a particular vehicle of Buddhism.
Sanskrit Noun
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Sangpu Neutok
གསང་ཕུ་ནེའུ་ཐོག་gsang phu ne'u thog
Basic Meaning:
Sangpu Neutok is an important monastery in central Tibet, just south of Lhasa, that was founded in 1072 by Ngok Lekpai Sherab, a disciple of Atiśa, and developed by his nephew, Ngok Lotsāwa Loden Sherab. Originally a Kadam monastery with two colleges, it evolved into a monastery that includes both Sakya and Geluk traditions. At its peak in the 11th to 14th centuries, it was one of the most highly esteemed centers for monastic education and the study of Buddhist philosophy in all of the Tibetan plateau. Many influential philosophers of the time studied there.
Tibetan Place
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New School
གསར་མ།gsar ma
Basic Meaning:
The new Buddhist schools which began to rise in the second millennium in Tibet after Buddhism declined in the ninth century as a result of the fall of the Yarlung dynasty. The Sarma schools were mostly based on Buddhist teachings freshly received from India and Nepal in contrast to the revival of the old teachings which already existed in Tibet.
Has the sense of:
The term often refers to the new translation of Buddhist texts in contrast to the translations carried out in the first millennium, particularly of the tantric literature. The tantric tradition which is based on the tantras translated in the period of Early Diffusion of Buddhism in Tibet came to be known as sngags rnying ma or ancient mantra and those based on tantras translated during the Later Diffusion came to known as sngags gear ma or new mantra.
Tibetan School
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emptiness endowed with all supreme aspects
सर्वकारवरोपेताशून्यताsarvakāravaropetāśūnyatāརྣམ་ཀུན་མཆོག་ལྡན་གྱི་སྟོང་པ་ཉིད་rnam kun mchog ldan gyi stong pa nyid
Basic Meaning:
As opposed to a mere voidness, this phrase refers to an emptiness that is endowed with enlightened qualities and attributes.
Has the sense of:
It is an important term in the Mahāmudrā teachings, as well as in various Tibetan traditions that have a connection to buddha-nature theory, such as those associated with other-emptiness (gzhan stong).
Sanskrit Noun
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enjoyment body
संभोगकायsaṃbhogakāyaལོངས་སྐུ།, ལོངས་སྤྱོད་རྫོགས་སྐུ།longs sku, longs spyod rdzogs sku報身baoshen
Basic Meaning:
The physical form of a buddha which resides in a pure buddha realm, possesses the marks and tokens of an enlightened being, teaches Mahāyāna teachings to a retinue of Bodhisattvas for eternity. This embodied form of a buddha is the source from which all the forms of emanation originate.
Has the sense of:
The enjoyment body of the buddha is so called for its perfect and luxurious nature. It is the highest physical form and normally enumerated as one of the three enlightened bodies of a buddha beside truth and emanation bodies.
Sanskrit Noun
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relative bodhicitta
संवृतिबोधित्तsaṃvṛtibodhicittaཀུན་རྫོབ་བྱང་ཆུབ་ཀྱི་སེམས་kun rdzob byang chub kyi sems世俗菩提心shìsú pútíxīn
Basic Meaning:
Relative bodhicitta (Skt. saṃvṛtibodhicitta; T. kun rdzob byang chub kyi sems) is the altruistic wish to become a fully enlightened Buddha in order to help all other beings who are suffering. It has two aspects: the strong wish and aspiration to become enlightened, and then actually engaging in the practices of the bodhisattva that lead to Buddhahood, like generosity and patience.
Has the sense of:
(kun rdzob sems bskyed)
Relative bodhicitta refers to the specific arousing of the mind that is focused on the thought to attain enlightenment for oneself, for the purpose of then bringing all sentient beings to that state. It is also translated as conventional bodhicitta. Relative bodhicitta is based on the dualistic mind and is conceptual. It is to be abandoned when one attains full enlightenment, and it is neither present at the level of buddhahood nor during the meditative equipoise of the āryas.
Relative bodhicitta has two main subdivisions—aspiring and engaged bodhicitta (see below).Sanskrit Noun
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relative truth
संवृतिसत्यsaṃvṛtisatyaཀུན་རྫོབ་བདེན་པ་kun rdzob bden pa世俗諦, 俗諦shì sú dì, sú dì
Basic Meaning:
"Relative truth" or "conventional truth"; the erroneously perceived reality common to the unenlightened.
Has the sense of:
Reality as it is experienced by ordinary people whose perception is clouded by ignorance, in contrast to "ultimate truth" or "absolute truth," which is reality as perceived by an enlightened being. Relative truth has practical value in daily life, but upon examination all phenomena are found to be empty of individual, permanent existence.
Simplified English Usage:
Without a proper understanding of the vast aspects of the relative truth, meditation on Emptiness can be misleading and even dangerous.
- (Khenpo Tsultrim Gyamtso, Progressive Stages of Meditation on Emptiness, 1988)
In the scriptures:
Relative and ultimate,
These the two truths are declared to be.
For intellect is said to be the relative.
The ultimate is not within the reach of intellect,
~ The Way of the Bodhisattva, Padmakara Translation Group, 2008, page 229
Sanskrit Noun
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nature of mind
སེམས་ཉིད་sems nyidचित्तत्वcittatva
Basic Meaning:
Commonly found in Dzogchen and Mahāmudrā literature, this term denotes the true, natural state of mind as it is. Often used in these traditions as a synonym for buddha-nature.
Has the sense of:
The essence of mind.
Tibetan Noun
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essence of the Bliss Gone One
सुगतगर्भsugatagarbhaབདེ་གཤེགས་སྙིང་པོ་bde gshegs snying po
Basic Meaning:
Literally, the "essence" or "heart of the Bliss Gone One(s)," a synonym for tathāgatagarbha that is likewise often rendered into English by the term buddha-nature. Though it is often back translated into Sanskrit as sugatagarbha, this term is not found in Sanskrit sources.
Has the sense of:
The essence of enlightenment present in all sentient beings.
Sanskrit Noun
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intrinsic nature
स्वभावsvabhāvaརང་བཞིན་rang bzhin自性zìxìng
Basic Meaning:
The nature or essence of a thing, which originates only from itself and is not dependent on any external entities, causes, or conditions.
Has the sense of:
An innate attribute that establishes the completely independent existence of an entity, which is typically refuted in the Madhyamaka notion of emptiness.
Sanskrit Noun
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reflexive awareness
स्वसंवेदनsvasaṃvedanaརང་རིག་rang rig自證分zìzhèngfēn
Basic Meaning:
An important term for the Yogācāra that refers to a consciousness of consciousness itself, or how one knows that they know something. It was a hotly debated topic that was disputed by followers of the Madhyamaka. In Tibet it would later become a common Dzogchen term, though with the entirely different meaning of one's own innate awareness (rig pa), a crucial concept in the Dzogchen teachings.
Has the sense of:
Mind seeing mind. The classic example is that of a lamp that illuminates the surrounding area as well as itself.
Sanskrit Noun
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practice method
साधनsādhanaསྒྲུབ་ཐབས།sgrub thabs修行chengjiu, xiūxíng
Basic Meaning:
Sādhana refers to a method of practice through which one can actualise a specific spiritual result, and by extension to the texts and manuals which present such methods. A sādhana in the Vajrayāna Buddhist context generally involves the worship and visualisation of a tantric deity, chanting of mantras, and associated practices. The practice often begins with verses of taking refuge and cultivating altruistic thought, then carrying out meditation on emptiness and the mandala of deity, seven-part worship, chanting of mantras, and finally the dissolution of the deity which was visualised.
Has the sense of:
It is the means, method or technique of achieving a spiritual goal or power, and thus deals with the process of practice but does not explain or discuss concepts or theories. A sādhana is almost always a practical manual written for practice on a specific deity.
Sanskrit Noun
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discourse, scripture
सूत्रsūtraམདོ།mdo佛经fújīng
Basic Meaning:
Sūtras mainly refer to the discourses delivered by the Buddha and his disciples, and the Sūtra corpus is one of the three main sets of teachings which form the Buddhist canon.
Has the sense of:
Sūtras originally referred to the aphoristic sayings and discourses, although one can find many exegetical and descriptive sūtras. In the Buddhist tradition, sūtras are generally considered to be the words of the Buddha or his immediate disciples, in contrast to the commentarial or synoptic literature, some of which summarized and condensed the teachings in the sūtras.
Sanskrit Noun
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continuum
तन्त्रtantraརྒྱུད།rgyud密宗mìzōng
Basic Meaning:
Tantra, when juxtaposed with Sūtra, generally refers to the scriptures and texts which discuss esoteric topics. While the term is used to refer to texts on other topics, it is mostly used to refer to the genre of scriptures and texts on themes and topics associated with Vajrayāna Buddhism.
Has the sense of:
The term implies a continuum or stream and is thus used to refer to scriptures which teach a substrate nature, such as buddha-nature, that underlies empirical phenomena.
Sanskrit Noun
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suchness
तथताtathatāདེ་བཞིན་ཉིད་de bzhin nyid
Basic Meaning:
Suchness itself, absolute reality, or thusness, as in the ultimate state of being of phenomena.
Has the sense of:
A synonym for emptiness or the nature of things, dharmatā; it can also be used to describe the unity of dependent origination and emptiness. (Source: Erik Pema Kunsang, Lamp of Mahamudra, 1989.)
In the scriptures:
Since the perfect buddhakaya radiates,Since suchness is undifferentiable, And because of the disposition,
All beings always possess the buddha heart. Ratnagotravibhāga, Verse I.28~ When the Clouds Part, Brunnhölzl, 356–57.
Sanskrit Noun
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buddha-nature
तथागतगर्भtathāgatagarbhaདེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་de bzhin gshegs pa'i snying po如来藏rúláizàng
Basic Meaning:
Buddha-nature, literally the "womb/essence of those who have gone (to suchness)."
Has the sense of:
The seed or essence of enlightenment. Tathāgata loosely translates as "one who has gone to a state of enlightenment," while garbha has the sense of "womb," "essence," and "embryo." Tathāgatagarbha thus suggests a potential or an innate buddhahood possessed by all sentient beings that is either developed or revealed when one attains enlightenment.
In the scriptures:
Son of good family, the True Nature (dharmatā) of the dharmas is this:
whether or not tathāgatas appear in the world, all these sentient beings contain at all times a tathāgata.~ Ratnagotravibhāgavyākhyā 73.11-12. As translated in Zimmerman, A Buddha Within, 2002, p 40.
Sanskrit Noun
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Suchness
तत्त्वtattvaདེ་ཁོ་ན་ཉིད།de kho na nyidshixiang
Basic Meaning:
The reality or the objective state of things as they are. In the Buddhist context, it refers to the ultimate nature of things although what exactly suchness means would depend on the philosophical position of the specific schools. The Middle Way school, for instance, consider emptiness as the suchness of all things.
Has the sense of:
Reality or the natural state of things are called suchness or thatness in order to indicate that reality is the nature as it is without any any fabrication or imputation.
Sanskrit Noun
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ordinary mind
ཐ་མལ་གྱི་ཤེས་པ་tha mal gyi shes paप्राकृतज्ञान*prākṛtajñāna
Basic Meaning:
A Mahāmudrā term for the basic state of consciousness that has not been fabricated or altered in any way.
Has the sense of:
The mind in its natural state. Often used as a synonym for the nature of mind and buddha-nature.
Tibetan Noun
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meditation at death
ཐུགས་དམ།thugs dam
Basic Meaning:
Persons who have experience in meditation on the nature of the mind or emptiness are said to be able to remain in a meditative equipoise after death. Although they have stopped breathing and are clinically dead, they are said to be able to retain their body without decay, often with lustre and flexibility. They are believed to have actualised their buddha-nature at the time of death and attained the state of enlightenment.
Has the sense of:
Thugs dam generally refers to meditation and spiritual commitment of a religious practitioner but often has the specific meaning of remaining in the state of meditation after death in the Himalayan Buddhist tradition. Highly realised beings are said to remain in this state for period after their death until their enlightened spirit leaves the physical body.
Tibetan Noun
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the three turnings of the wheel of dharma
त्रिधर्मचक्रप्रवर्तनtridharmacakrapravartanaཆོས་འཁོར་རིམ་པ་གསུམ་chos 'khor rim pa gsum
Basic Meaning:
Three successive stages of the Buddhist teachings. Though they are traditionally attributed to the historical Buddha, modern scholarship tends to view them as developmental stages that occurred over the course of an extended period of time, with interludes of several centuries, in which we see major doctrinal shifts often based on seemingly newly emergent scriptural sources.
In the scriptures:
From the seventh chapter of the Saṃdhinirmocana Sūtra:
- Then the Bodhisattva Paramārthasamudgata said to the Bhagavan, "Initially, in the Vārānasī area, in the Deer Park called Sages' Teaching, the Bhagavan taught the aspects of the four truths of the Āryas for those who were genuinely engaged in the [Srāvaka] vehicle. The wheel of doctrine you turned at first is wondrous. Similar doctrines had not been promulgated before in the world by gods or humans. However, this wheel of doctrine that the Bhagavan turned is surpassable, provides an opportunity [for refutation], is of interpretable meaning, and serves as a basis for dispute.
- "Then the Bhagavan turned a second wheel of doctrine which is more wondrous still for those who are genuinely engaged in the Great Vehicle, because of the aspect of teaching emptiness, beginning with the lack of own-being of phenomena, and beginning with their absence of production, absence of cessation, quiescence from the start, and being naturally in a state of nirvana. However, this wheel of doctrine that the Bhagavan turned is surpassable, provides an opportunity [for refutation], is of interpretable meaning, and serves as a basis for dispute.
- "Then the Bhagavan turned a third wheel of doctrine, possessing good differentiations, and exceedingly wondrous, for those genuinely engaged in all vehicles, beginning with the lack of own-being of phenomena, and beginning with their absence of production, absence of cessation, quiescence from the start, and being naturally in a state of nirvāna. Moreover, that wheel of doctrine turned by the Bhagavan is unsurpassable, does not provide an opportunity [for refutation], is of definitive meaning, and does not serve as a basis for dispute.
~ Translated from the Tibetan by John Powers, Wisdom of Buddha (1995), pages 139-140.
Sanskrit Noun
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three bodies
त्रिकायtrikāyaསྐུ་གསུམ།sku gsum三身sānshēn
Basic Meaning:
The three enlightened forms of a buddha one attains when one becomes fully enlightened. They include the truth body (dharmakāya), enjoyment body (saṃbhogakāya), and the emanation body (nirmāṇakāya). The three bodies comprise the many qualities and powers associated with buddhahood and thus are the result sought through Mahāyāna Buddhist practice.
Has the sense of:
The three aspects of perfect enlightenment of a buddha: the enlightened state of one's mind after full transformation, the pure physical existence one attains as a result of inner perfection, and the myriad forms one can emanate from the enlightened state to help others.
Sanskrit Noun
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three natures
त्रिस्वभावtrisvabhāvaརང་བཞིན་གསུམ་rang bzhin gsum
Basic Meaning:
According to the Yogācāra school, all phenomena can be divided into three natures or characteristics: the imaginary nature (parikalpitasvabhāva), the dependent nature (paratantrasvabhāva), and the perfect or absolute nature (pariniṣpannasvabhāva).
Sanskrit Noun
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three poisons
त्रिविषtriviṣaདུག་གསུམ་dug gsum三毒sandu
Basic Meaning:
The three poisons are a reference to the afflictive emotions of rāga (Tib. 'dod chags), dveṣa (Tib. zhe sdang), and moha (Tib. gti mug). These three detrimental states or afflictive behavioral patterns are difficult to definitively translate, and thus there are several common English variations of this group of three, such as desire, aggression, and bewilderment, or attachment, aversion, and delusion. It is useful to think of these three as a process that involves our insatiable urge to possess that which we desire and the ensuing aggravation that arises when we don't get what we want or have what we don't want forced upon us. Yet we are oblivious to the futility of these conditioned responses due to our lack of discernment, and thus we mindlessly continue to get caught up in this causal nexus.
Has the sense of:
These three are traditionally featured as the central hub in depictions of the so-called wheel of life (Skt. bhāvacakra, Tib. srid pa'i 'khor lo). In these images they are represented by a pig known for sleeping in their own filth and other such behavior as the embodiment of moha, a type of Indian bird that is known for its possessive attachment to its mate as the embodiment of rāga, and a snake that is quick to strike at the slightest provocation as the embodiment of dveṣa. These three are likewise depicted as chasing after, or being pulled along, by each other in a circle to demonstrate how these emotional reactions feed into each other and thus perpetuate this cycle. Though sometimes it is the pig which is pictured biting the tails of both the bird and the snake to show that both those emotional responses are rooted in our lack of understanding.
Sanskrit Noun
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three vehicles
त्रियानtriyānaཐེག་པ་གསུམ་theg pa gsum三乗sānchéng
Basic Meaning:
Commonly seen in a Mahāyāna context, the three vehicles are the Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna, which reference the three different types of Buddhist practitioners. However, these three vehicles can also reference the three types of Buddhist teachings of the Hīnayāna, Mahāyāna (or Pāramitāyāna), and the Vajrayāna.
Has the sense of:
Three ways of arriving at enlightenment or traversing the path.
Sanskrit Noun
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བཙན་ལུགས་ (btsan lugs)
Basic Meaning:
Tsen Khawoche's "meditative tradition" of exegesis of the Uttaratantra; it is one of two major Tibetan traditions of exegesis, both stemming from students of Sajjana.
Has the sense of:
Also known as the "meditative tradition" (sgom lugs), this form of exegesis was primarily concerned with the practical application of the teachings contained in the Uttaratantra as a means to experience buddha-nature for oneself. However, both the Tsen Tradition and its opposing counterpart, the Ngok Tradition, reportedly came from a single source, the Kashmiri scholar-yogi Sajjana.
Tibetan Noun
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Ultimate Continuum
उत्तरतन्त्रUttaratantraརྒྱུད་བླ་མ་rgyud bla ma寶性論bǎo xìng lùn
Basic Meaning:
The Ultimate Continuum, or Gyü Lama, is often used as a short title in the Tibetan tradition for the key source text of buddha-nature teachings called the Ratnagotravibhāga of Maitreya/Asaṅga, also known as the Mahāyānottaratantraśāstra.
Has the sense of:
There is extensive discussion of the title in multiple academic sources. For further information about the text and its title, please see the entry for this text, Mahāyānottaratantraśāstra. And for a short essay on the translation of this term, see "Continuum vs. Teachings."
Sanskrit Text
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vajra topics
वज्रपदvajrapadaརྡོ་རྗེའི་གནས་rdo rje'i gnas
Basic Meaning:
Literally, vajra-footing, or base. In the context of the Ratnagotravibhāga, this is the name given to the seven subjects that are addressed in the treatise. These seven are the buddha, dharma, saṅgha, the element (dhātu), enlightenment (bodhi), enlightened qualities (guṇa), and enlightened activities (karman).
Has the sense of:
Vajra has a variety of meanings depending on the context, thus it is often left untranslated. For instance, it can refer to both a physical diamond and something which has the physical qualities of a diamond (i.e., something that is indestructible or indivisible). In this latter sense it is often rendered as "adamantine." In the Ratnagotravibhāga the seven main topics of the treatise are called "vajra" subjects because they are difficult to penetrate through an understanding that is arrived at through merely hearing or contemplating. In other words, they require direct experience.
Sanskrit Noun
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Diamond Vehicle
वज्रयानVajrayānaརྡོ་རྗེ་ཐེག་པ།rdo rje theg pa金剛乘Jin'gangsheng
Basic Meaning:
The esoteric Buddhist tradition which developed as a syncretic system involving deity worship, use of mantras, physical energy, and mystical practices. It is also known as the mantra tradition and the tantric school as a result of being based on texts known as tantras.
Has the sense of:
An adamantine system for being based on the innate nature of reality and using the state of Buddha as a way to actualize enlightenment.
Sanskrit Noun
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discipline
विनयVinayaའདུལ་བ།'dul ba毘奈耶pínàiyé
Basic Meaning:
Vinaya refers to the corpus of Buddhist teachings on moral discipline and precepts and is one of the three canonical sets of teachings alongside Sūtra and Abhidharma. It also refers to the monastic tradition which has been passed down since the Buddha's time until our time.
Has the sense of:
Vinaya literally means taming, subduing, or conquering because the moral precepts and vows help to tame the practitioner and to develop the good discipline necessary for spiritual practice.
Sanskrit Noun
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misperception, wrong perception
विपर्यासviparyāsaཕྱིན་ཅི་ལོགphyin ci log顚倒diandao
Basic Meaning:
The misperception or incorrect view a person has of reality, which must be overcome by having correct understanding and right view. The four well known incorrect views are seeing impermanent phenomena as permanent, dissatisfactory nature of things as blissful, impure things as pure, and illusory things as absolute and real. However, in the context of buddha-nature theory or other systems, there are also other forms of misconceptions which contradict with objective reality.
Has the sense of:
Viparyāsa is the mistaken and erroneous understanding of the way things are but also has the connotation of having a totally opposite or perverse view rather than a minor misunderstanding.
Sanskrit Noun
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freed effect
विसंयोगफलvisaṃyogaphalaབྲལ་འབྲས་bral 'bras
Basic Meaning:
One of the five types of effects, or fruitions. It refers to an effect that arises from removing that which obscures or hinders it.
Has the sense of:
A fruition that comes about from being freed or separated, rather than being produced anew.
Sanskrit Noun
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seven branches
ཡན་ལག་བདུན་yan lag bdunसप्ताङ्गsaptāṅga
Basic Meaning:
The seven branches, or sections, of devotional religious services, or prayers, recited consecutively in order to accumulate merit. The typical set of seven are prostrations, offering, confession, rejoicing in virtue, requesting to turn the wheel of Dharma, requesting to not pass into nirvāṇa, and the dedication of merit, presented in that order.
Tibetan Noun
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Yoga-Practice school
योगाचारYogācāraརྣལ་འབྱོར་སྤྱོད་པ་rnal 'byor spyod pa瑜伽行派Yuqiexing pai
Basic Meaning:
Along with Madhyamaka, it was one of the two major philosophical schools of Mahāyāna Buddhism. Founded by Asaṅga and Vasubandhu around the fourth century CE, many of its central tenets have roots in the Saṃdhinirmocanasūtra and the so-called third turning of the dharma wheel (see tridharmacakrapravartana).
Sanskrit School
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Lineage of Profound View
ཟབ་མོ་ལྟ་བརྒྱུད་zab mo lta brgyud
Basic Meaning:
One of the two main traditions within the Mahāyāna: the "Profound View" (ཟབ་མོ་ལྟ་བརྒྱུད་) of Nāgārjuna and the "Vast Conduct" (རྒྱ་ཆེན་སྤྱོད་བརྒྱུད་) of Asaṅga.
Tibetan School
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adventitious stains
आगन्तुकमलāgantukamalaགློ་བུར་གྱི་དྲི་མ་glo bur gyi dri ma
Basic Meaning:
Mental stains that are not inherent to the nature of the mind but are temporarily present as the residue of past actions or habitual tendencies. It is sometimes iterated as adventitious defilements (Skt. āgantukakleśa, Tib. glo bur gyi nyon mongs), which references the fickle and temporary nature of disturbing emotions that lack an ultimately established basis for existence.
Has the sense of:
See also obscurations (āvaraṇa).
Something which has been incidentally added on and therefore can be removed.
Simplified English Usage:
Even though defilements exist, they are adventitious [to the buddha-element, because the buddha-element] is naturally pure.
- Sangpuwa Lodrö Tsungme, Wangchuk, Tsering trans. The Uttaratantra in the Land of Snows (2017), page 32.
In the scriptures:
All beings are buddhas,
But this is obscured by adventitious stains.
When those are removed, they are buddhas at once.~ Adapted from Snellgrove, The Hevajra Tantra: A Critical Study, 1959, page 107
Sanskrit Noun
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ground consciousness
आलयविज्ञानālayavijñānaཀུན་གཞིའི་རྣམ་ཤེས་kun gzhi'i rnam shes藏識, 阿賴耶識cáng shí, ā lài yé shí
Basic Meaning:
A neutral base consciousness that is posited as the storehouse for the seeds of past karmic actions in which they remain in a latent state until the circumstances arise for them to ripen as karmic consequences.
Has the sense of:
A central tenet of the Yogācāra school, in which it is listed as the eighth consciousness. It is also sometimes equated with tathāgatagarbha, in particular in its latent or impure form at the stage of ordinary sentient beings.
Sanskrit Noun
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self
आत्मन्ātmanབདག་bdag我, 灵魂línghún, wǒ
Basic Meaning:
Though it can simply be used as the expression "I" or "me", in Indian thought the notion of self refers to a permanent, unchanging entity, such as that which passes from life to life in the case of people, or the innate essence (svabhāva) of phenomena.
Has the sense of:
The notion of ātman is often equated with the Western notions of an eternal soul.
Sanskrit Noun
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equalizing and exchanging self and other
आत्मपरप्रतिवर्तनātmaparaprativartanaབདག་གཞན་མཉམ་བརྗེ་bdag gzhan mnyam brje自他換zìtā huàn
Basic Meaning:
One of the principal techniques in the Mahāyāna tradition for developing bodhicitta. The practice helps us learn how to view others as being of equal importance as oneself, and eventually to mentally 'exchange' one's own happiness for the suffering of others. This practice is designed to destroy selfishness, develop a heart of universal compassion, .
Sanskrit Noun
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obscurations
आवरणāvaraṇaསྒྲིབ་པ་sgrib pa
Basic Meaning:
Literally, that which obscures or conceals. Often listed as a set of two obscurations (sgrib gnyis): the afflictive emotional obscurations (Skt. kleśāvaraṇa, Tib. nyon mongs pa'i sgrib pa) and the cognitive obscurations (Skt. jñeyāvaraṇa, Tib. shes bya'i sgrib pa). By removing the first, one becomes free of suffering, and by removing the second, one becomes omniscient.
Has the sense of:
See also adventitious stains (āgantukamala)
Sanskrit Noun
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Disciple, Hearer
श्रावकśrāvakaཉན་ཐོས།nyan thos聲聞shēng wén
Basic Meaning:
The disciples of the Buddha who aspire to attain individual liberation or nirvāṇa. The final goal of the Hearers is to become an arhat, a state in which one has totally eliminated the inner problems of attachment, hatred and ignorance, the main causes for rebirth in this cycle of existence. There are four stages of a śrāvaka path including eight phases.
Has the sense of:
Because they mainly rely on the words of the Buddha in their spiritual practice, they are known as Hearers or Listeners. The śrāvaka vehicle is the one of the three vehicles or yānas in Buddhism beside the vehicles of Solitary Realizers and Bodhisattvas
Sanskrit Noun
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Ethical Discipline
शीलśīlaཚུལ་ཁྲིམས་tshul khrims戒jiè
Basic Meaning:
The Buddhist practice of ethical behavior, like being honest, kind, and not harming others. It means following guidelines for good conduct, which helps calm the mind and live a wholesome life. It is the first of the Three Higher Trainings (triśikṣā: śīla, samādhi, prajñā), and the second of the six perfections (pāramitās). In daily practice, śīla is cultivated through mindful attention to one's actions, regular reflection on precepts, and the development of wholesome habits.
Sanskrit Noun
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emptiness
शून्यताśūnyatāསྟོང་པ་ཉིད་stong pa nyid空, 空門kōng, kōng mén
Basic Meaning:
The state of being empty of an innate nature due to a lack of independently existing characteristics.
Has the sense of:
Though emptiness is generally predicated on the dependent origination of relative phenomena, it is a dialectic method of explaining the ultimate truth through a negative assertion and thereby highlighting what true reality lacks, rather than making a positive assertion of what that reality actually is.
In the scriptures:
Form is emptiness; emptiness is form.
Emptiness is not other than form; form is not other than emptiness.~ Heart Sūtra
Sanskrit Noun
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