Adharma Buddha: The primordial Buddha, sometimes identified as Samantabhadra Buddha or Kuntuzangpoin Tibet, especially with the Nyingmas. The embodiment of enlightenment ("bodhi") or ultimate reality ("dharmakaya"). Although the Adharma Buddha has no form, this unchanging, all pervasive entity is often shown symbolically as a red sun on top of a yellow crescent moon. Sometimes referred to as the Adi-buddha.
Amitabha Buddha (O’mi-tuo Fo): The red western Infinite Light Buddha with discriminating wisdom. One of the Five Transcendent Buddhas and the leader of Esoteric Buddhism. He is also the leader of the Pure Land Sect, but that is but a small part of his duties. Incarnated as Guru Padmasambhava shortly after Shakyamuni Buddha left this world and remained in this world until eighth century of the current era after he had established Buddhism in Tibet. In pictures of Amitabha in the Pure Land Tradition, Great Strength Bodhisattva (Mahàsthàmapràpta Bodhisattva) is often shown standing to the Buddha's right, while Bodhisattva Guan Yin (Avalokiteshvara Bodhisattva)-- Amitabha's other constant companion -- stands to his left.
Arhat: Literally translates as worthy of offerings, without birth, and killer of thieves. An eminent monk or saint who has achieved a level of enlightenment, but is not a Buddha. One who has overcome outward manifestation of afflicting emotions, but who has not completely eliminated their psychic imprint. Although free of the cycle of birth and death, an Arhat is not fully enlightened. Also called a lohan,Venerable, the worthy, or foe-destroyer. This is the first stage of liberation or ending the cycle of birth and death and goal of the hinayana sects. The Arhat is said to be beyond both merit and demerit because, as he has abandoned all defilements, he can no longer perform evil actions; and as he has no more attachment, his virtuous actions no longer bear karmic fruit.
Avalokiteshvara Bodhisattva: The Bodhisattva of Compassion. Also known as Kuan Yin in China, Kannon or Kanzeon in Japan, and Chenrezi or Chenrezig in Tibet. Also called "Perceiver of the World's Sound." Actually an ancient Buddha by the name of Zheng Fa Ming or True Dharma Brightness Buddha who transformed into the Bodhisattva of Compassion so as to help living beings in this world. Manifests a wrathful form as Hayagriva, the Horse Head Vajra Deity. Currently incarnated as the Red Jewel Crown Regent Dharma King, Shamarpa Rinpoche.
Bodhichitta: It is the cause that will inevitably lead to enlightenment. It is all the mahayana dharma and the actual practice of that dharma based on vows of great compassion that help living beings become Buddhas and Bodhisattvas. It is the mind of love in the holy sense that both holy (enlightened) and ordinary beings have. One of the eight fundamental right views of cultivation. There are two types: holy bodhichitta and worldly bodhichitta, but both are guided by the two sets of seven branches of bodhichitta. One’s attainment in the Buddha-dharma depends upon one’s level of bodhichitta. Literally the mind of enlightenment. The term “arouse bodhichitta” has several levels of meaning. For the unenlightened, it is a determination to become enlightened in order to liberate all living beings from samsara. However, in a deeper sense, bodhichitta means the enlightened mind, Buddha-nature, non-dual wisdom, or primal awareness. In the broadest sense it is ultimate truth.
Bodhisattva: (pu-sa): Literally, “enlightenment being.” A holy being or saint who has become enlightened and who enlightens others, but is not yet a Buddha. Sometimes Buddhas will transform back into Bodhisattvas to help living beings. There are small and great Bodhisattvas based on the their determination or mind set to save living beings. If one does not have this mindset and uses a mundane mindset to view problems, then one is not a Bodhisattva. A Bodhisattva is a living being who possesses supernatural powers, such as the power to transform into other forms. He possesses wisdom, great compassion and great bodhichitta. He does not mind sacrificing himself for the benefit of all living beings. He teaches the Buddha-dharma to living beings so that they may become accomplished. In mahayana Buddhism, a Bodhisattva is a being who seeks buddhahood through the systematic practice of the perfect virtues (paramitas) but who renounces complete entry into nirvana until all beings are saved. A Bodhisattva is above the level of an Arhat. A Bodhisattva cannot be distinguished as being either male or female. Some Bodhisattvas are with you every day and may appear as an ordinary being.
Brahma: An ambiguous term used in Buddhism to mean different beings--either all of a certain class of devas or as a term for Mahabrama, the king of that devic realm. The Hindu religion has Brahma as the god of creation and use the term Brahman to describe the Supreme Cosmic Spirit, but this being is not recognized as such by Buddhists who do not believe in any form of “creator god” since all “created” or conditioned phenomena is the natural result of karma.
Buddha-nature: or the potential for becoming a Buddha is possessed equally by all sentient beings. The difference between a Buddha and an ordinary living being is that a Buddha has realized his or her Buddha-nature, while an ordinary being has not. It is often called the essence of Buddhahood or enlightened essence. Also called dharmakaya, original nature, original face, Tathagatagarbha. See "three turnings of the wheel of dharma."
Ch'an (Zen): Legend has it that this school started with Mahakasyapa, one of Shakyamuni’s ten key disciples and the convener of the “First Buddhist Council.” He is reported to be the only one who understood what the Buddha meant when the Buddha held up a flower and said nothing—that the direct experience of truth is not dependent on words or concepts. A form of Buddhist thought and practice that evolved in China, Ch'an lists Nagarjuna in its lineage and the Indian Bodhidharma as its founder and First Patriarch (6th century CE). Bodhidharma went to China in 526. Hui-neng (638-713), the Sixth Patriarch and an illiterate who was enlightened by hearing the Diamond Sutra, represents this school’s approach to “sudden” enlightenment and transmission of the truth outside of the scriptures. It must be noted however that Hui-neng was a high level incarnate bodhisattva. The early Zen masters did focus on the mahayana Lankatara Sutra which expounds the doctrine of “Mind-only” but stressed meditation. Ch'an is a transliteration of the Sanskrit term dhyana, meaning meditation, while Zen is the Japanese transliteration of Ch'an. Ch'an also integrated Buddhism with many of the Chinese indigenous systems of belief, most notably Taoism. The golden age of Ch'an in China ended over a thousand years ago when it became formalized and lost much of its vitality. It was exported to both Japan (as Zen) and Korea (as Son) in the 12th century where it is still one of their major schools. The practice today consists of extensive sitting meditation, ideally in a retreat or secluded environment. Early Chinese Chan did not encourage separate meditation, but assumed practice should be part of everyday life. The Japanese Soto School holds that just sitting or shikantaza is in itself enlightenment, while the Rinzai School uses the koan (kung-an) or unanswerable question to arrive at understanding of one’s original nature. Korean Zen is less formal than its Japanese counterparts and incorporates more chanting and sutra study with its meditation. It also uses the koan. Vietnamese Zen with its focus on mindfulness was popularized by the Vietnamese monk and peace activist Thich Nhat Hanh and other masters. All of these forms are popular in the US. However, one cannot become a buddha by just following the practices of these schools since they only lead to the level of realizing the dharmakaya. They do not have techniques for realizing the other aspects of a buddha.
Dharma: has three main meanings. It refers to the natural order or universal laws that underpin the operation of the universe. It also refers to the holy teachings of the Buddhas since these accurately describe and explain these laws so that individuals may live in harmony with them (the term is sometimes capitalized when used in this way). Dharma is also used to describe all phenomena, visible and invisible, including psychological processes and traits of character.
Dharmadhatu: has several meanings: 1) The content of the mind; 2) all-encompassing space (matrix) in which all phenomena of any sort arise and fall, without beginning or end; or 3) the universe itself with all its world-systems and societies of beings. It is also used to express absolute reality or the emptiness that is the essence of phenomena.
Dharmakaya: This aspect of a buddha represents the mind of a buddha or the truth of the universe and is experienced by those who obtain the direct realization of emptiness. It has no form, does not come or go, is boundless. It is sometimes also called the Truth Body. Synonymous with "enlightenment" or "original nature" or "sambodhi."
Dipankara Buddha: Also known as "Lamp Bearer" or "Maker of Light," this is the ancient Buddha from another world system who predicted that Shakyamuni Buddha would become a Buddha. He is the master of Shakyamuni Buddha and a manifestation of Dorje Chang Buddha. He is sometimes depicted wearing a robe of leaves.
Eight-fold Path (marga): The Fourth of the Four Noble Truths, practices taught by the Buddha for those entering the path to nirvana (prajna) 1) Right View (samyag-drsti), 2) Right Intention or Resolve (samyak-samkalpa); morality (sila) 3) Right Speech (samyag-vac), 4) Right Action (samyak-karmanta), 5) Right Livelihood (samyag-ajiva); concentration (samadhi) 6) Right Effort (samyak-vyayama), 7) Right Mindfullness (samyak-smrti), 8) Right Meditation (samyak-samadhi). This is path is not a linear one, but one in which all of the eight factors are practiced simultaneously. It was later taught as the Three Principle Practices or Trainings of “morality, concentration, and wisdom.” Part of the thirty-seven branches or factors of enlightenment. See Dhammacakkapavattana Sutta.
Eight winds or worldly concerns: Eight situations that normally preoccupy and sway unrealized people. The eight winds are gain (labha); loss (alabha), honor or fame (yasas); disgrace or dishonor or infamy (ayasas), praise (prasama); ridicule or censure, blame or criticism (ninda); pleasure or happiness (sukha); and suffering or pain (duhkha). To be unmoved by the eight winds is a mark of a true practitioner. It is attachment to these eight winds through either desire or adversion that results in our suffering and continued rebirth in samsara.
Five vidyas: They include everything that is good and bright and helps living beings and are grouped into five categories: 1) the healing vidya of medicine, health, and fixing that which is broken (cikitsvidya or cikitsadvidya); 2) the craftsmanship vidya of arts and crafts, mathematics, science and technology (silpakarmasthanavidya or silpasthanavidya); 3) the sound vidya of speech, grammar and composition, linguistics, phonology, literary studies, and music (sabdavidya); 4) the causal vidya of logic and reasoning (hetuvidya); and 5) the inner realization vidya of metaphysics, psychology, or inner special philosophy (adhyatmavidya) which in this context means knowledge of the ultimate truths of the universe as taught by the Buddhas and the ability to apply this knowledge to help living beings, including the use of supernormal powers. They represent the realization of enlightened beings. THey are the result of what they do. Referred to as the Five Brightnesses (wu-ming) in Chinese. Part of the "Supermundane Dharmas." The Great Dharma King has told us that the Sanskrit term vidya, in its limited translation as an area of knowledge is not the correct. However, since "science" which is also sometimes used to translate this principle is also inadequate, we will continue to use vidyas since there does not seem to be any better term available in English with the caveat that it is used here to include everything in the universe that benefits living beings. "Vidya" is after all the opposite of "avidya" which is the classic Sanskrit term for ignorance.
Four Jewels or Gems: The Master, the Buddha, The Dharma, and The Sangha.
Four Noble Truths: The truth of suffering, the truth of the origination of suffering, the truth of cessation (nirvana), and the truth of the noble eight-fold path. These basic principles are expressed many ways in Buddhism. See the Dhammacakkapavattana Sutta and Maha-Satipatthana Sutta
Geluk (Gelug) Sect: One of the five major sects of Tibetan Buddhism founded in the 16th century. It came out of the efforts of Master Tsongkhapa (1357-1419 CE) to reform the monasteries and reestablish the true Buddha-dharma. The throne holder or abbot of Master Tsongkhapa's main monastery, Ganden, was recognized as the spiritual leader of the sect. In later years it became the most politically active of the five major sects with its secular head, theDalai Lama, being also the secular leader of Tibet since the 17th century. Its monks are celibate and subject to strict disciplinary rules. Known as the Yellow Hats or Yellow Sect to the Chinese.
Geshe: Title equivalent to a PhD in a Tibetan monastery. Geshe is the highest academic title one can attain in the Geluk Sect of Tibetan Buddhism with the title Larampa Geshe being a distingished geshe. One must memorize a vast amount of Buddhist material and must pass certain debates before one can attain such title. It usually requires at least twenty years of study.
Hadas: See "khada"
Hinayana: Literally the lesser or lower path, so called because it holds as its goal the lesser goal of becoming an arhat and not a buddha. It is based on the literal words spoken openly while the Buddha lived in India. This approach emphasizes the first teachings of the Buddha which emphasized the careful examination of the mind and its confusion. This was the first wave of Dharma exported from India that became the dominant form in most of South-east Asia. Only the Theravada School survived which is often known in the West as vipashyana or Insight Meditation.
Jonang: In 1294 Kunpang Thukje Tsondru (1243-1313), a disciple of Choku Odzer and holder of the Dro lineage of the Kalachakra Tantra, settled in mountain caves in South Central Tibet in U-Tsang in a place called "Jomonang," starting the Jonang tradition. The most famous scholar of this school who developed the shentong view of extrinsic emptiness, Dolpopa Sherab Gyaltsen (1292-1361), arrived there in 1321. The shentong view was first articulated in Tibet by the Kalachakra yogi Yumo Mikyo Dorje (11th century), a disciple of the Kashmiri scholar Somanatha who along with the Tibetan translator Dro Lotsawa Sherab Drak translated the root tantra of the Kalachakra practice along with the main commentary Stainless Light from Sanskrit into Tibetan and brought the Dro lineage of the Kalachakra Tantra into Tibet.
Until quite recently, it was thought that this school no longer existed. The Fifth Dalai Lama, primarily for political reasons but under the excuse of doctrinal differences, tried to wipe out this sect in the seventeenth century. After the supreme head of the sect at that time, Master Jetsun Tarantha (1575-1641) died in Mongolia, the Jonang monasteries were consolidated into the Geluk system and many of the Jonang texts destroyed or confiscated. Master Tarantha reincarnated as Bogdo Zanabazar (1635-1723), the first Jebtsundampa, becoming the spiritual head of the Geluk lineage in Mongolia. However, those Jonang temples outside of the influence of the central government that were hidden in the mountains in remote areas of eastern Tibet remained and flourished. Some of the most powerful dharma kings in the world today belong to this sect. H. H. Dharma King Jigme Dorje Rinpoche is the current supreme head of the Jonang Sect. The 14th Dalai Lama has appointed the present Jebtsundampa Khutukhtu as the representative of the Jonang tradition in India and affirmed that the earlier suppression of the Jonang was based on political, not doctrinal considerations.
Although the Jonang Dharma King, Ngagwang Pedma Namgyal Palzangpo, has taught the Kalachakra practice in the USA, the Jonang teachings are still not widely known in the West. The Jonang Sect has preserved and holds the highest and most complete form of Kalachakra practice.
Joyous Effort: (samyak-vyayama) The four right efforts related to the sixth stage of the Eightfold Path (right effort). They are the efforts (1) to avoid; (2) to overcome; (3) to cultivate; (4) to foster. The first two items are aimed at avoiding and overcoming what is unwholesome, and the third and fourth are aimed at cultivating and fostering what is wholesome.
Kagyu: One of the five major schools or sects of Tibetan Buddhism, founded in the 11th century by Master Gampopa, a physcian from Drakpo, who was one of two principle disciples of Master Milarepa. Milarepa was a student of Marpa (1012-1097) who brought the core doctrines of this school from his master in India, Naropa (1016-1100). Naropa was the principle disciple of Tilopa (988-1069). This school has an oral tradition stressing the more mystical aspects of tantra. Its highest teachings are included in the “Mahamudra Dharma” which the Indian Mahasiddha Tilopa received directly from Dorje Chang Buddha. Also known as the Drakpo-Kagyu and as the Black Hats or White Sect to the Chinese. Includes the four major sects of Babrom, Tsalpa, Karma, and Phagdru Kagyu. The Phadru Kagyu included eight subsects of which the Drukpa, Drikung, and Taklung still exist as distinct lineages. They and the Karma Kagyu are the main lineages that have survived in this school, although there are still a few lineage holders in some of the other subsects. There are many Kagyu practitioners in this country, especially in the Drikung and Karmapa traditions.
Khada (hada or khata): These are gossamer silk scarves (usually white, but may be red, yellow, blue or green) presented to a Master by his disciples and also used at various times according to the ceremonial etiquette of Tibetan Esoteric Buddhism. They often contain woven designs such as the eight auspicious symbols.
Kuan Sher Yin: This is another name for Kuan Yin Bodhisattva. These are Chinese names for Avalokiteshvara Bodhisattva. She is also called Perceiver of the World's Sounds. Kuan Yin Bodhisattva was originally depicted as male. From approximately the 10th century on, in China the figure of Kuan Yin Bodhisattva with feminine facial traits became predominant. For purposes of convenience, we use the word "she" or "her" to refer to Kuan Yin Bodhisattva. However, you should bear in mind that no Bodhisattva can ultimately be classified as being either male or female. She actually became a Buddha long ago. Her Buddha name is Zheng Fa Ming (Correct Dharma Realization) Tathagata.
Lama: General Tibetan term for spiritual teacher or guru. See also "rinpoche."
Mahasattva: Great Bodhisattva.
Mahayana: The path or vehicle to become a bodhisattva. It is one of the two general divisions of Buddhism, the other being hinayana. It is the tradition of Buddhism practiced in northern Asia, China, Japan, Korea, Mongolia, Tibet and the Himalayan regions. The Mahayana practitioners’ motivation for following the Dharma path is principally their intense wish for all sentient beings to be liberated from suffering and its causes. To this purpose, the goal of the mahayana is the attainment of the supreme enlightenment of Buddhahood. The open path consisting of the practice of the six paramitas (perfect virtues) or paramitayana and vajrayana, the secret mantra or adamantine vehicle (tantra), are the two great vehicles of the mahayana.
Maitreya: The next buddha who is currently living in the Tushita Heaven, but who manifests from time to time to teach living beings. Based on his vows and merit, he will transform this earthly realm into a world of saints similar to the “Western Paradise of Ultimate Bliss.” Living beings who have a karmic connection with him will become his citizens, see this Buddha, hear the dharma, and attain enlightenment. Name literally means The Loving One. His current incarnation is Dharma King Trulshik Rinpoche of the Nyingma Sect. See the book H.H. Dorje Chang Buddha III for a more detailed biography and H.H. Trulshik Rinpoche's commentary on the accomplishments of His Holiness Dorje Chang Buddha III Wan Ko Yeshe Norbu. See Shurangama Sutra, "Five Treatise of Maitreya."
Mandala: This term can mean different things, but it is generally used to refer to the Buddhist altar area where tantra initiations are performed. It can also be a type of offering or a formal diagram or construct used in the practice of tantra. It has other meanings such as those associated with the dharma methods relating to inner and outer mandalas and certain states of realization.
Mara: literally means "the killer." As a specific being, he is often called "Mara the Evil One" or the "non-liberator" since he appears as the opponent of liberation. Actually Mara is a Bodhisattva whose job is to test living beings, especially those who are on the path to Buddhahood. He and his demon followers are emanations of Buddhas and Bodhisattvas who test those engaged in self-cultivation. He appears in the texts both as a real being (i.e. as a deity who is the King of Demons of the Paranirmita Heaven, the sixth and highest heaven in the desire realm) and as a symbol of everything that hinders the arising of wholesome roots and progress on the path of enlightenment. This includes the internal difficulties encounterd by the practitioner. There are four kinds: 1) skandha-mara or incorrect view of self; 2) klesha-mara or being overpowered by negative emotions; 3) matyu-mara or death that interrupts the spiritual practice; and 4) devaputra-mara or becoming stuck in the bliss that comes from meditation.
Medicine Buddha: See the Merits and Original Vows of Tathagata Medicine Guru with Lapis Lazuli Light Sutra
Nyingma Sect: One of the five major sects of Tibetan Buddhism. It was founded by Master Shantarakshita and Master Padmasambhava in the 8th century. Also called the ancient school, as it is the oldest of the four major Tibetan sects. They are known as the Red Hats or Red Sect to the Chinese.
Pure Land: Like Ch'an this form of Buddhism also originated in 6th century China within the Profound or Wisdom Lineage of Nagarjuna. This school focused on the practitioner reciting the name of Amitabha and having faith that he/she would be reborn in the Western Paradise where more favorable conditions exist for obtaining enlightenment. It was based on the assumption that conditions were not suitable and the practitioners were not capable of achieving enlightenment in this lifetime. It has as its scriptural foundation the various Pure Land sutras including the Sukhavatvyuha Sutra. It was exported to Japan in the 12th century. It was one of the first forms of Buddhism to come to North America, being brought here by the Chinese immigrants in the late 19th century. It is also a growing practice in the US.
Reincarnation: Reincarnation only happens in two ways. In one, you voluntarily comes back and in the other you will reincarnate according to your karma, you do not control what or who you come back as. As a noun, it refers to a system of recognizing certain individuals as reincarnations of famous lamas or tulkus that began in Tibet with the first Karmapa (1110-1193). The system has been corrupted over time with much misinformation currently being dispersed.
Rinpoche: as used in Tibet, literally means “precious guru” or lama and is usually applied to tulkus(reincarnated lamas). However, not all rinpoches are tulkus nor are all lamas considered rinpoches. A rinpoche is someone who saves living beings, carries out the responsibilities of a vajra master (acarya), educates people, expounds the dharma, and has been recognized as such by an appropriate source. Rinpoches are venerated by their disciples since they are authentic embodiments of the Buddhas’ teachings. The Chinese use the term “Living Buddha” or "Huo-Fo" to refer to rinpoches who represent the power of the Buddha-dharmaand who may be reincarnations of previous rinpoches, but the literal translation of the Chinese term itself is not really valid. If there are “living” buddhas, there must be “dead” buddhas as well, which is not correct. It is a term coined during the Qing Dynasty by Empress Dowager Tsu Hsi (1834-1908). The term "Huo-Fo" is more correctly translated to mean guru or lama. Actually the term Rinpoche has two meanings. It refers to a holy one who has come back by choice, but it can also refer to a an ordinary lama who has achieved the level of Rinpoche Master in a given lifetime. A true rinpoche has been certified as such according to the rules of the Tibetan dharma.
Rontong view: A view of emptiness that the Buddha taught in the second turning of the wheel at Vulture Peak, which maintains that voidness is devoid of inherent existence as contrasted with the “shentong view,” which maintains that voidness in indivisible from luminosity or the essence of wisdom. The rontong view is held by most Geluks who view it as the definitive teaching of the Buddha on emptiness.
Sakya: This Tibetan school, founded in 1073, has a hereditary leadership within the Khon family with married lamas and leaders, but it traces its Buddhists roots back to the eighth century to one of the seven original monks ordained by Master Shantarakshita. Its highest teachings include the “Hevajra Dharma” which was transmitted to the Indian Mahasiddha Virupa by Nairatmya, the consort of Hevajra Buddha who is the wrathful form of Akshobhya Buddha. In the eleventh century Drokkmi (992-1074) went to India from Tibet to receive these teachings which he transmitted to the first Khon patriarch, Konchok Gyalpo (1034-1102). Its most famous leader was Dharma King Sakya Pandita (1182-1251) who along with his nephew, Drogon Chogyal Phakpa or Choegyal Phagpa (1235-1280), were instrumental in converting the Mongolians to Buddhism. The Sakya School was politically influential in Tibet during the 13th and 14th centuries. Although it was the smallest of the four major Tibetan schools, it also has many groups established in the West with its main temple located in Walden, New York. H. H. Sakya Trizin Ngawang Kunga (1945-) is the current supreme head of the school. The leadership of the school has alternated between two branches of the Sakya clan with the head of the other branch, H. H. Dharma King Jigdal Dagchen Sakya (1929-) living in the USA. There are two main sub-sects, the Tsar, that was headed by the late H. E. Chogye Trichen Rinpoche, and the Ngor, headed by H. E. Luding Khen Rinpoche. H. H. Sakya Trizin's sister, H. E. Jetsun Chimey Luding, and H. H. Jigdal Dagchen Sakya's wife, H. E. Dagmo Kusho Sakya, both have centers and disciples in North America as well.
Sambhogakaya: is the subtle or bliss body of a Buddha that is only visible to great adepts (Bodhisattvas) and sometimes referred to as the bliss or reward body. The various Buddhas use their sambhogakaya form to communicate the Dharma to select audiences of Bodhisattvas and celestial beings (devas). In tantric Buddhism it is considered to be the equivalent of the speech vector of a Buddha's activities. The sambhogakaya beings do have form, but of a different type than of the nirmanakaya that is visible to most humans.
Shakyamuni Buddha: is the Buddha of our time. He was born on a full-moon day in May of 623 BCE, into the Shakya clan in Lumbini in what is now Nepal. His parents were King Suddhodana and Queen Maya. He is the historical founder of what came to be known as Buddhism. King Suddhodana invited a Brahmin who was conversant with the three Vedas to name the child. He named the child Siddhartha (meaning “one whose aim is accomplished”). Siddhartha Gautama was the worldly name of the Buddha. Gautama was his family name. Shakyamuni, his name after he became a buddha, means "Sage of the Shakyas."
On a full-moon day in May of 588 B.C., while watching the bright stars at night, Siddhartha Gautama suddenly realized enlightenment. He was thirty-five years old. The location where He became enlightened is Bodhgaya in present-day India. For forty-five years after He became enlightened, He preached the dharma and saved living beings. At the age of eighty, between two sala trees in the city of Kusinagara, He entered nirvana.
Shentong view: View of "other-emptiness" developed by Jonang Sect based on the Buddha's Third Turning of the Wheel on Buddhanature that developed into teachings of the Yogachara School in India. The 11th century tibetan Kalachakra yogi Yumo Mikyo Dorje, a disciple of the Kashmiri scholar Somanatha, was one of the earliest articulators of this view of the absolute radiant or luminous nature of reality. The great Jonang scholar and practitioner Dolpopa wrote the main text, Mountain Doctrine: Tibet’s Fundamental Treatise on Other Emptiness and the Buddha Matrix. This view is not held to be orthodox by Geluks, but essential to understanding of higher tantras practiced in other sects. In contrast to the “rontong” or self-empty view which maintains that emptiness is devoid of inherent exhistence, the shentong view maintains that emptiness is indivisible from “luminosity” or contains the essence of wisdom which we also know as our Buddha Nature. Also referred to as zhentong.
Shila or sila: Sanskrit for morality, which can also be translated as moral discipline or moral practice. It is abstaining from all unwholesome actions.
Six Paramitas: Also known as the six perfections or qualities that a Bodhisattva perfects in the process of becoming a Bodhisattva. They are generosity (dana), virtue (moral discipline or sila), patience (ksanti), energy or exertion or courage (virya), concentration (dhyana or samadhi), and wisdom (prajna). One of the “wholesome dharmas” that produces good “karma.” See the Vajrasamadhi Sutra.
Tantra: Secret teachings of the Buddha that when followed correctly provide a more rapid means to achieve enlightenment. The term is used to describe both the practices themselves and the scriptures or texts used in vajrayana practices. The four classes are Action (kriya) Tantra, Performance (carya) Tantra, Yoga Tantra, and Highest Yoga (anuttarayoga) Tantra.
Tantric initiations: There are two general types: outer tantra and inner tantra. Inner tantric initiations can only be performed by a vajra master who can successfully unify with the awesome spiritual power of the Buddhas and Bodhisattvas to come to the mandala and participate in the ceremony. Any initiation where this does not occur can only be called an outer tantra initiation. There are tests that must be passed that demonstrate one's abilities to perform these types of initiation. There is also the category of secret or supreme tantra which is even higher.
Three spheres, triloka (sometimes referred to as three realms): The three spheres or worlds into which thesix (or eighteen/ nineteen or twenty-five) realms of existence are divided. These three spheres are as follows: (1) the material sphere of desire where sexual and other forms of desire predominate. Within this sphere are the hell realm, the animal realm, the preta realm, the human realm, the asura realm, and the first six levels of the heavenly realm. The sixth heaven is the highest heaven in the material or Desire Sphere (Kamaloka). This sphere is the lowest of the three spheres that constitute the universe. (2) The sphere of desireless corporeality or form where desire for sexuality and food falls away, but the capacity for enjoyment continues. This sphere is inhabited by the gods dwelling in the four dhyana (meditation) heavens. (3) The immaterial sphere of bodilessness or formlessness, which is a purely spiritual sphere. The inhabitants of this sphere are free from both desire and the restrictions of matter. It has four non-substantial heavens.
Three turnings of the wheel of dharma: The 84,000 dharma methods are sometimes grouped into three categories that relate to three ways in which the Buddha explained the Dharma: The First Turning of the Wheel, which represents his early teachings to the sravakas at Deer Park in Sarnath on the Four Noble Truthsand other elements of the Pali Canon that formed the hinayana doctrine; The Second Turning of the Wheel at Vulture Peak in Rajagrha, Bihar, India, which taught the doctrine of emptiness and became known as theprajnaparamita discourses; and The Third Turning of the Wheel taught at Shravasti, which focused on Buddha-nature and the Tathagatagarbha doctrine that formed the basis of the Yogachara school. The two later categories of teachings were for bodhisattvas and beings from other realms and not generally understood at the time by the human disciples. There is also the fourth turning of the wheel of dharma that relates to the transmission of the secret or esoteric doctrine both by Shakyamuni Buddha while He was alive and the later transmission to very advanced practitioners.
Tripitaka: represents the teachings of the Buddha; also regarded as the Buddhist canon or scriptures. Literally, the Tripitaka means the three baskets. The first basket, the Vinaya-pitaka, contains accounts of the origins of the Buddhist order of monks and nuns as well as the rules of discipline regulating the lives of monks and nuns and is primarily concerned with the teaching of morality. The second, the Sutra-pitaka, is composed of the discourses of Shakyamuni Buddha and his eminent disciples and primarily teaches samadhi or concentration. The third, consists of commentaries or shastras including the Abhidharma-pitaka, a compendium of the extracted and systematized philosophy implicit in the teachings and primarily teaches wisdom or prajna. The Pali, Chinese and Tibetan collections are organized somewhat differently. For example, the Pali Canon only contains the Abhidharma and does not include other commentaries or the mahayana sutras, while the Tibetan Canon is divided into the Kanjur (vinaya, sutras, and tantras) and the Tenjur(commentaries).
Vajrayana Buddhism: Secret and more advanced aspects of mahayana that include all ofexoteric Buddhism, including hinayana Buddhism.
Venerable Vimalakirti: the famous holy layman (5th-6th BCE-??) from the great city of Vaishali was the first incarnation of Dorje Chang Buddha into this world. He demonstrated amazingsupernormal powers and taught Shakyamuni Buddha’s disciples the Bodhisattva Path of the Mahayana and why it was superior to the Hinayana Path of the Arhat. He focused on the explication of the meaning of nonduality and expounded the doctrine of emptiness or Sunyata in depth--eventually resorting to silence. The sutra also demonstrates that monks should not per se be considered superior to the laity. The Buddha recognized that all four types of disciples--monks, nuns, lay men and lay women--could become accomplished.
Wheel of Life Bhavachakra (Twelve Link of Dependent Origination): This was and is an important tool to teach the essential teachings of the Buddha. The Buddha had it painted as a gift to a local king and ordered that it be placed at the entrance to all places where the Dhapainted ma was taught. See the Maha-nidana Sutta.
Yama, King: Bodhisattva assigned by the Buddhas to rule the ghosts and hell realms, but he must not be thought of as the King of the Ghosts, because he is a Bodhisattva and ghosts are ordinary beings. He resides in the Suyama Heaven, the third heaven of the Desire World. Also considered a dharma protector and as one of the “Eight Guardians of the Law” and one of the ten dharma protectors in the Lineage of Dorje Chang Buddha III.
Yogachara (Method Lineage): The second of the two great mahayana schools in India and based on the Third Turning of the Wheel of Shakyamuni Buddha's teachings. It was founded by Dharma King Asanga (4th century) who was taught directly by Maitreya. With his half brother, Vashubandhu, Asanga established the Method or Extensive Lineage (The Vast Bodhisattva Way). It is also known as the “Mind-Only” or Citta-matra School and formed the foundation for the T’ian T’ai (Tendai) and Fa-hsiang schools in China as well as the Great Perfection and Mahamudra Dharmas in Tibet. The Samdhrinirmoncana Sutra is one of the Yogachara School's major scriptures.