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anatman (Tib. bDag-med) No self in the sense of some aspect of

being that is: solid, permanent, separate, continuous, and defined.
Aro gTr The revealed teachings of Khyungchen ro !ingma.
attraction, aversion & indifference (Tib. d"d#chag, $he#dang % ti#
mug& '(t. raga, dvesha % moha) The three primary dualistic
tendencies (Tib. dug gSum), by )hich )e attempt to relate to
e*istence as a series of conceptual reference points. lso called the
Three +oisons or the Three ,istracted Tendencies. -epresented by the
coc(erel.rooster, sna(e, and pig respectively on the /heel of 0yclic
1*istence (Tib. sripai khorlo).
chang chub sem ('(t. bodhicitta) !iterally 2uddha mind. ctive
ch (Tib. chos& '(t. dharma) s it is, reality, suchness, the )ay
things really are.
Dorje Trll (Tib. rDo rJe gro lod) 3a4ra )ith the loose#hanging
belly. The most )rathful manifestation of +admasambhava.
Dorje Tsig-dhun 'even Thunderbolt +hrases, 'even !ine 'ong. The
invocation of +admasambhava, common to all the Nyingma schools.
dukkha 'uffering, unsatisfactoriness. The sense of dissatisfaction
)e e*perience even if our lives are successful.
Dogchen ('(t. mahasandhi& Tib. rDzogs pa chen po # a.(.a. shintu
naljor, ati yoga) 5reat 0ompleteness utter totality. The path of
e!"ression, re"ression, and dissi"ation Three )ays of relating to
emotional energy # related to attraction, aversion, and indifference
five "rece"ts Traditional 2uddhist precepts for laypersons: 6) the
avoidance of (illing& 7) the avoidance of stealing& 8) the avoidance of
se*ual misconduct& 9) the avoidance of lying& :) the avoidance of
intentional loss of a)areness.
four denials ,escriptions of reality, each of )hich 2uddhism
recognises to be only partial, and )hich it therefore sets out to negate:
6) monism # everything is one& 7) dualism # everything is not one& 8)
nihilism # nothing means anything& 9) eternalism # everything means
four naljors (Tib. rNal byor bZhi) The ng"ndro of ,$ogchen 'ems#
de: 6) shi#n; # remaining uninvolved ('(t. shamatha)& 7) lhatong #
further vision ('(t. vipassana)& 8) nyi#m;d # non#duality& 9) lhundrup
# spontaneity.
gend#n (Tib. de dun, '(t. sangha) The community of those
follo)ing the 2uddhist teachings, either the monastic sangha or the
nga(phang sangha. lso, the mandala of students of a particular
gend#n kar"o (Tib. de dun d!ar po) The /hite 'angha& another
name for the g" kar chang loi de.
g-kar chang-lo (Tib. gos d!ar l#ang lo) !iterally )hite s(irt . long
(or braided) hair& refers to the manner of dress of ordained
nga(phang practitioners. name for the nga(phang sangha.
gTrma (Tib. g$%r&g$%rma, '(t. nidhi) <idden treasures or teachings.
1ither physical ob4ects left for the benefit of future times and the
regeneration of the Tantric !ineages by +admasambhava and =esh>
Tsogyel& ob4ects left in the mindstreams of their disciples& or teachings
realised directly from pure vision.
khor-$a (Tib. khor ba, '(t. samsara) !iterally # going around in
circles, the cyclic e*perience of e*istence.
%hyungchen Aro&ingma (Tib. khyung chen a ro g'ing ma 6??@#
6A78) The female g$%rton )ho received the ro gT>r in +ure 3ision
directly from =esh> Tsogyel.
klesha's( (Tib. nyon mongs) !iterally trouble, defilement, or
passion. The Bive +oisons, or CBive +assionsC # uncontrolled
emotions. The five (leshas are: desire, aversion, sloth, pride, and
kyab -efuge # establishing confidence in actuality. Ta(ing refuge
means e*pressing confidence that the teachings of 2uddhism are valid
means of realisation.
&ama (Tib. b'a ma, '(t. guru) The Tantric teacher& 3a4ra Daster.
The !amas function is to mirror our intrinsic enlightenment. The
!ama also mirrors our neuroses, obsessions, and fi*ed psychological
long ku ('(t. sambhoga(aya, Tib. long#sKu) The sphere of intangible
appearance, the sphere of vision, or the sphere of realised energy. lso
called the body of en4oyment.
ngak)"hang (Tib. sNgags phang) !iterally mantra )ielding.
name for the )hite 'angha of Tantric practitioners.
ngndro (Tib. sNgon gro) !iterally before going # preparation,
preliminary practices # often assumed to mean the Bour#Bold Tantric
Ng"ndro (Tib. r5yud pai sNgon gro) of 6EE,EEE prostrations,
6EE,EEE mandala offerings, 6EE,EEE ,or4e 'empa recitations, and
6EE,EEE practices of !amai Nal4or. Ft can also refer to the ro gT>r
Bour Nal4ors ng"ndro and to CThe Bour Thoughts That Turn the Dind
to +racticeCas the ng"ndro for 'utra.
ngo$o-ku ('(t. svabhavikakaya) 1ssence (u, essence (aya. lso
dor4e (u.va4ra(aya # The Bourth (aya, )hich e*presses the
indivisibility of the three (ayas.
*yingma (Tib. rNying ma) ncient or old translation lineage. The
oldest school of 2uddhist Tantra, brought to Tibet in the eighth
century. The Nyingma tradition is actually a school by default, as it
only developed as a separate school in response to the introduction
of ne) schools ('arma) from the eleventh century on)ards.
+admasambhava (Tib. +ema4ungne # padma byung gnas) !otus#
born, the male Tantric 2uddha, and consort of Khandro 0henmo
=esh> Tsogyel.
+rajna"aramita ,utra (Tib. sNying-mDo) !iterally 'utra of the
/isdom that -eaches the Gther 'hore # often called the perfection
of )isdom. The <eart 'utra, )hose essential statement is: Borm is
1mptiness, 1mptiness is Borm.
si! realms (Tib. rigs drug, Tib. gati) Dind#states associated )ith the
predominance of various distorted emotions. Traditionally, physical
locations to )hich one could be reborn as a result of positive or
negative (arma. 6) hell beings (Tib. narakas) # anger& 7) hungry
ghosts (Tib. pretas) # attraction& 8) animals # ignorance& 9) humans #
attraction& :) 4ealous gods (Tib. asuras) # 4ealousy.paranoia& @) gods
(Tib. devas) # pride.
,utra (Tib. mDo) ccording the Nyingma 'chool, the first three
yanas: 'rava(ayana, +ratye(abuddhayana, Dahayana H
2odhisattvabuddhayana. The vehicle that moves to)ards emptiness
and )hose principle is renunciation.
Tantra (Tib. gy(d) !iterally thread, continuity. The teachings of
2uddhism )hich have as their basis the principle of transformation.
Three terrible oaths /hatever happens, may it happen. /hichever
)ay it goes, may it go that )ay. There is no purpose. ,$ogchen
practice of vie), positively )illing each situation to be e*actly as it is
# associated )ith ,or4e Tr"ll".
-ajra .aster (Tib. ,or4e !"pon, Tib. 3a4ra charya) The !ama
according to the vie) of Tantra and ,$ogchen.
/esh Tsogyel (Tib. ye shes m$sho ryal) The female Tantric
2uddha. The spiritual consort of +admasambhava.