Self bdag-nyid, Skt. ātman
For an introduction to the concept of ‘self’ as it applies to our text, see the Introductory Commentary by HH the Dalai Lama. See also under Selflessness.
Self-empowerment rang-dbang, Skt. svādhiṣṭhāna
A spiritual practice in which the four empowerments are received directly by the meditator from a visualised spiritual teacher, as presented in Chapter 2 of the present work. See Empowerment.
Self-identity rang-bzhin, Skt. svabhāva
This term refers to the inherent existence which the eternalist philosophies of Hinduism and Jainism project onto phenomena. Elsewhere, the Sanskrit term ātman (Tib. bdag), referring to the notion of an independent or substantial self, has also sometimes been translated as ‘self-identity’.
Selflessness bdag-med, Skt. nairātmya
Selflessness in Buddhist philosophy is understood to imply the lack of inherent existence both in the personality and in physical and mental phenomena. The Lesser Vehicle schools such as Vaibhāṣika and Sautrāntika expound the doctrine of selflessness only in terms of personal identity. They propound that selflessness refers to the absence of an independently existing ‘self’ or ‘I’, emphasising that the self is neither substantial nor self-sufficient. Nowhere among the aggregates of the person, either individually, collectively, or even in their continuity can one find a substantial or solid being. Material objects are nothing but a series of indivisible atomic particles, and consciousness is nothing but a series of indivisible time moments. However, the Cittamātra and Madhyamaka schools extend this notion of selflessness to embrace all physical and mental phenomena. All such phenomena are equated with emptiness (śūnyatā), and these Greater Vehicle philosophical schools therefore speak of both the selflessness of persons (pudgalanairātmya) and the selflessness of phenomena (dharmanairātmya). Nevertheless, substantial philosophical differences exist between the two Greater Vehicle schools in their views on what it is that is being negated by the doctrine of emptiness.
Seeminal Point thig-le, Skt. bindu
The Tibetan term thig-le conveys a wide range of meanings. It refers to: 1) the pure white/male and red/female generative essences of the body, which along with the energy channels and vital energyes flowing through the channels, form an important aspect of human physiology according to the tantras and related medical traditions; 2) a synonym for the Buddha-body of Reality (dharmakāya), known as the ‘unique seminal point’ (thig-le nyag-gcig); and 3) the seminal points of light which appear during the All-surpassing Realisation (thod-rgal) practices of the Great Perfection (Atiyoga), and also during the intermediate state of reality. See Chapter 11, Part One.
Sense-faculties dbang-po, Skt. indriya
See under Sense-organs.
Sense-organs dbang-po, Skt. indriya
According to the analysis of abhidharma, these comprise: the eye (cakṣurindriya), the ear (śrotrendriya), the nose (ghrāṇendriya), the tongue (jihvendriya), and the physical body (kāyendriya).
Sensory Activity Fields skye-mched, Skt. āyatana
The operational fields or contexts in which sensory perception is said to occur. Abhidharma sources identify twelve sensory activity fields (Skt. dvādaśāyatana), six of which are designated as external and the remainder as internal, divided into pairs as follows: the activity field of the eye (cakṣurāyatana) and the activity field of form (rūpāyatana), the activity fields of the ear (śrotrāyatana) and of sound (śabdāyatana ), the activity fields of the nose (ghrāṇāyatana) and of smell (gandhāyatana), the activity fields of the tongue ( jihvāyatana) and of taste (rasāyatana), the activity fields of the body (kāyāyatana) and of touch (spraṣṭāyatana), and, lastly, the activity fields of the mind (mana āyatana) and of mental objects or phenomena (dharmāyatana ).
Sensory Spectra khams, Skt. dhātu
A broad term denoting each and every aspect of sensory perception, including the sensory subject, object and their interaction. Abhidharma sources identify eighteen distinct sensory components or psycho-physical spectra (Skt. aṣṭadaśadhātu), grouped as follows: those of the eye, form and visual consciousness; those of the ear, sound, and auditory consciousness; those of the nose, smell, and olfactory consciousness; those of the tongue, taste, and gustatory consciousness; those of the body, touch, and tactile consciousness; and those of the mind, phenomena, and mental consciousness.
Sentient Being sems-can/’gro-ba, Skt. sattva/ gati
In a Buddhist context, the expression ‘sentient being’ has a technical usage which contrasts with the concept of a buddha. The term refers to beings in cyclic existence and also those who have attained liberation from it but who have not attained the non-abiding nirvāṇa of fully manifest buddhahood. The Sanskrit term gati (Tib. ’gro-ba) literally means ‘goer’, and sattva, a ‘living being’. The Tibetan equivalent of the latter, sems-can, literally means ‘sentient’ or ‘a being with mind’, as it does in English. See Sex Classes of Sentient/Living Beings.
Serpentine Water Spirits klu/klu-mo, Skt. nāga/nāginῑ
Male or female water spirits, often depicted as half human and half serpentine, who reside in oceans, rivers, lakes and springs, and who are described in Buddhist literature as custodians or repositories of submerged spiritual or material treasure. It is considered important that their environment should be kept pristine and clean; otherwise, agitation or pollution can result in the emergence of water spirits that engender leprosy, consumption and various skin ailments.
Seven Emanational Oceans rol-pa’i rgya-mtsho bdun
See Four Continents and Eight Subcontinents.
Seven Golden Mountain Ranges gser-gyi ri-bo bdun
See Four Continents and Eight Subcontinents.
Seven-limbed Practise yan-lag bdun-pa
A preliminary practice which is normally undertaken as a prelude to the generation stage of meditation. The seven limbs together constitute a comprehensive practice for purifying negative potentials and accumulating merit, thus laying a stable basis for a successful meditational session. The seven limbs in their proper sequence are: 1) paying homage through prostration, 2) making offerings, 3) purifying non-virtuous habits, 4) rejoicing in the wholesome actions of others and oneself, 5) requesting the buddhas to teach, 6) appealing to the budddhas not to enter into nirvāṇa, and 7) the dedication of merit. Our Chapter 5 includes an additional three.
Seven-point Posture of Vairocana rnam-snang chos-bdun
This is a metaphor for the ideal or recommended meditation posture, in which the legs are crossed in the ‘indestructible posture’ (vajrāsana), the back straight, the hands in the gesture of meditative equipoise, the eyes focused on the tip of the nose, the chin slightly tucked in, the lips and teeth set in their natural positions, and the tip of the tongue touching the palate.
Sexual Yoga sbyor-ba
See under Four Delights.
Signalessness mtshan-ma med-pa, Skt. nirlakṣaṇa
Signlessness, along with emptiness (Skt. śūnyatā) and aspirationlessness (Skt. nirpraṇidhāna), is regarded as one of the three approaches to liberation (rnam-thar sgo gsum) which are the hallmarks of the teachings on the perfection of discrinative awareness (Skt. prajñāpāramitā). Signlessness is the antithesis of substantialist views (mtshan-’dzin) - the perspective that grasps at the inherent existence of things by means of their characteristics such as colours, forms and other properties.
Single Nature of Mind sems gcig-po
In Chapter 4 of our text the phrase ‘the single nature of mind’ is a synonym for the ultimate nature of mind (sems-nyid), or the actual reality of mind.
Six Classes of Sentient/Living Beings ’gro-ba rigs-drug, Skt. ṣaḍgati
A birth in cyclic existence is characterised as occuring among one or other of the six classes of living beings, depending on the nature and maturity of an individual’s past actions. The six classes are: 1) gods (deva), mundane celestial beings whose primary mental state is one of pride or exaltation, 2) a
ntigods (asura), who are predominantly hostile and jealous, 3) human beings, who are influenced by all five dissonant mental states, 4) animals, who are under the sway of instinct and obfuscation, 5) anguished spirits (preta), who are under the sway of attachment and unsatisfied craving, and 6) the denizens of the hells (naraka), who are overwhelmed by hatred, anger and fear. Since all five dissonant mental states have influence on human beings, it is not inappropriate to look upon all of these conditions also as extrapolations of human psychological states. In our text the primary causes of rebirth in each of these six realms are respectively identified as: pride, jealousy, attachment, delusion, miserliness and hatred. See also Three World-systems .
Six Dissonant Menta States nyon-mongs drug, Skt. ṣaṭkleśa
In certain instances in our text when the context relates to rebirth among the six classes of beings, this enumeration does not refer to the well-known abhidharma category of the six primary dissonant Dental states: fundamental ignorance, attachment , aversion, pride, doubt, and dissonant or afflictive views, but to the six poisons (dug-drug) that are said to generate rebirth among the six classes of living beings, namely: pride, jealousy, attachment, delusion, miserliness and hatred.
Six [Emanational] Sages sprul-sku thub-drug See under Six Sages.
Six Intermediate States bar-do drug
See under Intermediate States.
Six Kinds of Bone Ornament rus-pa’i rgyan drug
The six kinds of bone-ornament worn by the wrathful deities, which symbolise the transcendence of death and dissonant mental states, comprise: necklaces (mgulrgyan ), bracelets (gdu-bu), earrings (rna-cha), crowns (dbu-rgyan), bandoleers (mchod phyir-thogs), and human ashes (thal-chen).
Six Lineages brgyud-pa drug
See under Lineage.
Six Mantras and Six Gestures sngags-drug-dang phyag-rgya drug
A series of mantras and gestures used for the empowerment of substitutes or offerings made to harmful or obstructive forces. This process of consecration is effected by means of the following six hand-gestures (phyag-rgya drug) and six corresponding mantras (sngags-drug): 1) The hand-gesture of the expanse of reality is conjoined with the mantra OṂ SVABHĀVA ŚUDHĀḤ SARVA DHARMĀḤ SVA-BHĀVA ŚUDDHO ’ HAṂ, which purifies the ritual object. 2) The hand-gesture of the jewelled casket is conjoined with the mantra NAMAḤ SARVA TATHĀGATEBHYO VIŚVA MUKHEBHYAḤ SARVATHĀ KHAṂ UDGATE SPHARAṆA IMAM GAGANA KHAṂ SVĀHĀ, which expands the effigy to fill all of space. 3) The hand-gesture of swirling nectar is conjoined with the mantra OṂ VAJRA AMṚTA KUṆḌALI HANA HANA HŪṂ PHAṬ, which transforms the effigy into a vessel filled with nectars. 4) The hand-gesture of vast potency is conjoined with the mantra NAMAḤ SARVATA-THĀGATA AVALOKITE OṂ SAMBHARA SAMBHARA HŪṂ, which empowers the effigy to gratify all the senses. 5) The hand-gesture of the comet of knowledge and bestowal of gifts is conjoined with the mantra OM JÑĀNA AVALOKITE SAMANTA SPHARAṆA RAŚMIBHAVA SAMAYA MAHĀMAṆI DURU DURU HṚDAYA JVALANI HŪṂ, which empowers the effigy to fulfil the hopes of all, without contention. 6) Lastly, the hand-gesture of the universal monarch is conjoined with the mantra NAMAḤ SAMANTA BUDDHĀNĀṂ GRAHEŚVARA PRABHĀ JYOTENA MAHĀSAMAYE SVĀHĀ, which ensures that the effigy will pacify, subjugate or transform all inimical forces, and bring about a successful outcome for the ritual as a whole.
Six Perfections pha-rol-tu phyin-pa drug, Skt. ṣaṭāramitā
In the sūtra system of the path to buddhahood, the entire bodhisattva’s way of life or conduct is founded upon the practice of the six perfections which comprise: generosity (dāna), ethical discipline (śῑla), patience (kṣānti), perseverance or joyous effort (vῑrya), meditative concentration (dhyāna), and discrminative awareness (prajñā). These six are known as ‘perfections’ when, for example, the practice of generosity is: 1) motivated by the altruistic intention to attain enlightenment for the sake of all beings; 2) undertaken within a sixfold combination of all the perfections; and 3) performed with an awareness of the emptiness (śūnyatā) of the agent, the act, and the object in question. As an aspiration, the word pāramitā is used to denote a means to perfection; but when describing the perfected result, at the attainment of buddhahood, it means ‘transcendent perfection’, in accord with its literal meaning, ‘gone beyond’.
Six Pristine Cognitions ye-shes drug
The six arms of the herukas, among the fifty-eight wrathful deities (see Appendix Two), symbolise the six pristine cognitions. These comprise the Pristine Cognition of pure expanse (dag-pa’i dbyings-kyi ye-shes), in addition to the standard enumeration of the five pristine cognitions. See Pristine Cognition.
Six Realms
See Six Classes of Sentient/Living Beings.
Six Sages sprul-sku thub-drug
The six sages are aspects of the Buddha-body of Emanation (nirmāṇakāya) which manifest in the realms of the six classes of living beings, namely: Indraśakra, the sage of the gods (lha’i thub-pa dbang-po brgya-byin), Vemacitra, the sage of the antigods (lha ma-yin-gyi thub-pa thag-bzang-ris), Śākyasiṃha or Śākyamuni, the sage of humans (mi’i thub-pa shākya seng-ge), Sthirasiṃha, the sage of animals (byal-song thub-pa seng-ge rab-brtan), Jvālamukha, the sage of the anguished spirits (yi-dvags-kyi thub-pa kha-’bar-ma), and Yama Dharmarāja, the sage of the hells (dmyal-ba’i thub-pa chos-kyi rgyal-po). See Appendix Two.
Six-syllable Mantra yi-ge drug-pa, Skt. Ṣaḍakṣara
The six-syllable mantra (OṂ MAṆI PADME HŪṂ) is that of Avalokiteśvara.
Sixty Wrathful Deities kho-bo drug-cu
A collective name for the assembly of fifty-eight wrathful deilties, with the addition of the two aspects representing the Buddha-body of Reality: Mahottara Heruka and Krodhéśvarῑ, who are respectively the wrathful counterparts of Samantabhadra and Samantabhadrῑ. See Appendix Two.
Skilful Means thabs, Skt. upāya
The concept of skilful means is central to the understanding of the Buddha’s enlightened deeds, including his teaching of the many scriptures. From a very early stage, Buddhism developed a hermeneutics of reading many of the scriptures attributed to the Buddha from the perspective of skilful means, that is to say from the perspective that the truths revealed in a specific teaching may be contingent on the needs, interests and mental dispositions of specific types of individuals. This idea of skilful means, especially in the context of acting for the welfare of others, such as through the giving of teachings, was applied also in relation to the altruistic deeds of the bodhisattvas. According to the Greater Vehicle, training in skilful means (Skt. upāyakauśalya, Tib. thabs-la mkhas-pa) refers to the first five of the six perfections: generosity, discipline, patience, perseverance, and meditative concentration ; when integrated with discriminative awareness, the sixth perfection, they form a union of discriminatve awareness and means (Skt. prajñopāya). The perfection of skilful means is also separately enumerated among the ten perfections, where it indicates the inestimable result acquired by dedicating the merit of one’s virtuous deeds, however small, for the benefit of all sentient beings in general and for the sake of great unsurpassed enlightenment in particular. In the tantras, the technical term ‘path of skilful means’ (thabs-lam) refers to the practices in which the internal sexual yoga (sbyor-ba) of the energy channels, vital energies and seminal points is refined within the subtle body. Also, the three inner classes of tantra according to the Nyingma school are sometimes referred to as the ‘vehicles of overpowering means’ (thabs dbang-bsgyur-ba’i theg-pa-rnams), in the sense that they carry on the path all the dissonant mental states which are renounced in the lower paths.
Sky-farer mkha’-spyod-ma, Skt. khecarῑ
See Pure Realm of the Sky-farers.
Spacious Expanse mkha’-dbyings
A metaphor for the secret centre of the female deity or female consort.
Spirit Lords of the Soil sa-bdag, Skt. bhūmipati
According to Sino-Tibetan elemental divination, the spirit lords of th
e soil are a class of geomantic forces whose position rotates - in some cases according to the years of the sexagenary calendar, and in others according to the months of the year, the days of the month, and the hours of the day. It is regarded as important that the subterranean locations of the spirit lords should be known at the time of constructing a building or maṇḍala, and before entering into specific activities.
Spiritual Accomplishment dngos-grub, Skt. siddhi
See under Accomplishment.
The Tibetan Book of the Dead Page 60
