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ye: primordial There is no creation or creator in Buddhism. The nature is beginningless and eternal, much as God
is described.
yidam: yi dam
yoga tantra: yo ga: rnal 'byor [rgyud]
yogachara: sems tsam, rnal 'byor spyod
Tibetan glossary
'phags pa nor bdun, faith discipline, generosity, learning, decency, modesty, prajna.
'bras bu: Effect, result, fruition (the kayas and wisdoms etc.) lam du byed pa: Making the fruition one's path.
theg: The last three of the nine yanas in which the fruition itself becomes the working basis. Vs. rgyu mtshan theg
pa in which the result is produced causally by purification, practice, etc.
'bud: See bud.
'byed pa med pa: Without distinction, of dualistic conceptions etc. thugs rje, impartial, distinctionless
compassion. It is there for all beings equally, regardless of their state of virtue, understanding etc, as rain falls on
the just and unjust alike.
'byor ba'i bkod: Rich display.
'byung ba lnga: sa, chu, rlung, me, nam mkha'; earth, water, air, fire, and space. In their coarse form as substantial
existents, they are obstacles to enlightenment. In their subtle form, they are phenomenal principles that respond to
the will of the yogin. Thus they are known as the consorts of the five bhagavans. In their subtlest form, they are
not different from insight-bodhicitta itself.
'dre ba: mix. Eg. things are seen clearly without being mixed up in ji snyed ye shes, qv.
'du ba: 1 Gather, assemble, accumulate, collect, join, meet. (active sense). 2 Be united or included (of changeless
entities). 3 To embody (of deities etc).
'du bral med: Without gathering or separation, without adding or taking away.
'du byed: the fourth skandha, formations, habitual tendencies, karmic formations.
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THE BLAZING LIGHTS OF THE SUN AND MOON
'du ma byas: Uncompounded, unconditioned. Not produced by combining dharmas through cause and effect.
'du shes: Perception, [conception] discernment, ideation, inclination, the third skandha.
'dul ba: the teachings of monastic discipline, such as the 250 rules for monks and 350 for nuns. One of the 3
pitakas or baskets of the teachings, sde gsum. Vinaya, [monastic] discipline, conversion, cultivation, taming. 'dul
byed, is the tamer or teacher and 'dul bya, the tamed or disciple.
'dus pa: See 'du ba.
'dzin: See gzung 'dzin.
'gag med: 1 Unobstructed, unlimited by or free from..., able to manifest. 2 Unceasing.
'gag: 1 Pith, crucial or principle point. Cf. gnad. 2 To cease.
'gogs pa gnyis of discriminating awareness 1 without complexity resting in natureless meaning in which
defilements are like the sky.
'gro ba: 1 Sentient being = sems can. 2 Animal. 3 To go.
'gro ba'i lam: Path of one's travels, path of beings.
'gyu ba: movement, moving thoughts, discursive [vibration], thinking. Has the connotation of unsteady flickering
like lightning, tongues of flame, or reflections on water. All distracting mental activities including perceptions,
feelings, and the undercurrent of subconscious gossip are included. 'phro: Flickering emanations of the moving,
more or less equal to, rnam rtog, discursive thoughts; erratic, mental activity.
'jam dpal: Mañjushri bodhisattva of knowledge.
'jog pa: 1 Put, place. 2 Leave, abandon. 3 Postulate, assert. 4 Classify, pigeonhole. 5 Rest the mind in
meditation.
'khor ba: Sa.msara; confused, cyclic, transmigratory existence; to whirl or spin; rotate.
'khrul pa: Confusion, deception, mistake, frenzy, madness, bewilderment.
'od gsal: Luminosity, luminous clarity. The glory of the vision of the pure bhuumis from the eighth upward, in
which the two obscurations are removed. non-objectivized manifestation within the great emptiness. Its full blown
form is the buddhas' vision of things as they are, corresponding to ji snyed ye shes or kun mkhyen ye shes. All
schools of the mahayana accept its existence. Therefore, it is a mistake to understand emptiness in a way that
excludes such vision.
'od: Light, radiance.
'og min: Akanishtha, = gandavyuha, the highest realm, pure land, or buddha field, that of the vision of
enlightenment. It is on the level of sambhogakaya, and said to be inhabited by mahasattvas, (who alone can
apprehend it.) It was at first the name for the highest of the realms of the gods.
'phags pa bden bzhi: Four noble truths. 1 All is suffering, sdug bsngal. 2 The origin, kun 'byung, of suffering, ego
grasping etc. 3 'gag pa, Cessation of suffering. 4 The path, lam, leading to the end of suffering.
'phags pa nor bdun, faith discipline, generosity, learning, decency, modesty, prajna.
'phags pa: Arya: Changeless, without transition or change. Cf. pho ba, the yoga of transference of consciousness.
a nu: Anu yoga, the eighth yana. See theg pa dgu.
a ti: Ati yoga, the great perfection, the ninth yana. See theg pa dgu.
a'dod pa lnga: desirable qualities of the 5 senses.
a'jigs chen bzhi: old age, illness, death, deterioration.
a'khor lo bsgyur ba'i rgyal po. Universal monarch, especially Dharma kings.
bag chags: vasanas Habitual tendency or pattern, karmic propensity or seed. In yogacara philosophy karma is
stored as bag chags, in kun gzhi, alaya, a formless and neutral basic consciousness. These mature into such
manifestations as being born in a physical body, having particular mental propensities or character, seeing the
world in terms of sa.msaric confusion, experiencing the karmic result of previous good and evil deeds, etc.
bar do: Intermediate state in cyclical existence, especially those experienced between death and rebirth, according
to texts like the bar do thos grol, the Tibetan Book of the Dead. These are the 'chi ka'i bardo, the bardo of the
moment of death, where the radiance of dharmata is experienced; the chos nyid bar do, bardo of dharmata, where
visions of peaceful and wrathful wisdom-deities etc. are experienced; and the srid pa bar do, the bardo of
becoming or rebirth.
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THE SWORD OF PRAJÑA
bar snang: Space. (The literal words could mean appearance in the middle but seldom do.)
bar: The middle, middle way between opposites, eg. inner mind and external appearance. It may become an object
of fixation, and it is said that the wise do not dwell in the middle either.
bcom ldan 'das lnga: the five bhagavans, peaceful deities or sambhogakaya buddhas, Ak.shobhya, Ratnasambhava,
Amitabha, Amoghasiddhi, Vairochana. They are said to appear in the visions of the chos nyid bardo, and also figure
in many tantric visualization practices. They represent the enlightened forms of the five skandhas, form, feeling,
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