The Tibetan Book of the Dead

by Dorje, Gyurme

  Three Roots rtsa-ba gsum, Skt. trimūla

  The three roots jointly form the inner object of refuge, according to the tantras (see Chapter 1). They comprise the spiritual teacher (Skt. guru, Tib. bla-ma), who confers blessing (Skt. adhiṣṭhāna), the meditational deity (Skt. iṣṭadevatā, Tib. yi-dam lha) who confers accomplishments (Skt. siddhi); and the ḍākinῑ (Tib. mkha’-’gro) who confer the actualisation of buddha activities (Skt. kṛtyakriyā). See their individual entries and also under Refuge.

  Three Times dus-gsum

  The three times are those of past, present, and future.

  Three Vehicles theg-pa gsum, Skt. triyāna

  See Vehicle.

  Three World-systems ’jig-rten-gyi khams gsum, Skt. tridhātu

  According to Buddhism, cyclic existence includes three world-systems, namely: the world-system of desire (Skt. kāmadhātu), the world-system of form (Skt. rūpadhātu ), and the world-system of formlessness (Skt. ārūpyadhātu). Among them, the world-system of desire is a state of existence dominated by sensual experiences, particularly the sensations of suffering and pleasure. It is inhabited by all six classes of sentient beings, including humans and six categories of gods (kāmadevaṣaṭkula). The world-system of form, in which beings have a comparatively subtle level of consciousness, temporarily devoid of gross sensations of pain and pleasure, is regarded as a state beyond ordinary human existence and inhabited only by gods. Birth in such a realm requires the attainment of one or all of the four meditative concentrations (Skt. caturdhyāna), in past lives. Abhidharma literature mentions twelve ordinary realms of form and five ‘pure abodes’ (pañcaśuddhanivāsa), above them, where birth can be taken consequent on these four concentrations. Lastly, the world-system of formlessness is regarded as the highest level of rebirth within cyclic existence and a state where an individual’s physical faculties exist only as potencies and the individual functions only at the level of consciousness. It is said to be inhabited by those who have mastered the four formless meditative absorptions (Skt. catursamāpatti).

  Torma-offering gtor-ma, Skt. naivedya/bali

  Torma-offerings are cakes, usually made of dough and often decorated with colourful butter sculptures. Sometimes they are embodiments of the meditational deities associated with particular ritual practices, or they may be food-offerings presented to various deities or protectors visualised in the context of meditation. Yet again, tormas may act as physical symbols into which diverse aspects of negativity are absorbed, transformed, and removed through ritual practices.

  Transcendent Lord bcom-ldan-’das, Skt. bhagavān

  According to the Tibetan interpretation, the Sanskrit honorific term ‘bhagavān’, which has often been translated as ‘Blessed Lord’, indicates a buddha who has: 1) ‘destroyed’ (bcom) the four malevolent/beguiling forces (caturmāra) comprising the influence of the psycho-physical aggregates (skandha), dissonant mental states (kleśa), sensual temptations and mundane death; 2) come to ‘possess’ (ldan) the six excellences (ṣaḍguṇa) of lordship, form, glory, fame, pristine cognition and perseverance; and 3) ‘transcended’ (’das) the sufferings of cyclic existence.

  Transgressions nyes-byas, Skt. duṣkṛta

  The vows maintained by Buddhist monks and nuns include the avoidance of primary downfalls (Skt. āpatti) and secondary transgressions. The term transgression (nyes-byas ) is used in a technical sense to refer to a whole host of secondary precepts in the context of the monastic vows of individual liberation (prātimokṣa), and in the context of the bodhisattva and tantric vows. The list of these transgressions differs according to the context. See Commitment, Prātimokṣa and Vows.

  Transmission lung, Skt. āgama

  The Buddhist sacred teachings (Skt. saddharma) comprise both experiential realisations (adhigama; Tib. rtogs-pa) and authoritative transmissions. The latter include both the oral teachings and sacred scriptures (Skt. pravacana, Tib. gsung-rab), imparted by the buddhas, as well as the associated commentaries or treatises (Skt. śāstra, Tib. bstan-bcos), which have been transmitted in an uninterrupted lineage or succession from ancient times. In Tibetan Buddhism, it is regarded as essential that a transmission of both the text and its oral commentary is formally received from an authoritative lineage holder, if any significant spiritual experience is to be cultivated, since a mere theoretical understanding of these topics is not regarded as sufficient.

  Transmitted Precepts bka’-ma, Skt. pravacana

  From the perspective of the Nyingma school, the scriptures and oral teachings of Buddhism have been transmitted in two distinct ways: through the long oral lineage of transmitted precepts (ring-brgyud bka’-ma), which have been handed down from one generation of accomplished teachers to the next since ancient times, and through a close lineage of revealed teachings or treasures (nye-brgyud gter-ma), whose origin is more recent.

  Treasure-finder gter-ston

  An accomplished master holding an authentic lineage who successfully reveals a hidden treasure-text or sacred object, in accordance with the prophesies made by Padmasambhava or a specific concealer of treasure-texts. See under Treasures.

  Treasures gter-ma, Skt. nidhi

  The Sanskrit nidhi (Tib. gter-ma), translated in English as ‘treasure’ or ‘revealed teaching’ (gter-chos), refers to those sacred Buddhist texts and objects which were concealed in the past in order that they might be protected and revealed in the future for the benefit of posterity. The notion of the revelation of concealed texts as treasure is extremely ancient in India and China. Within Indian Buddhism, it is well known that the Perfection of Discriminative Awareness (Prajñāpāramitā) sūtras were reputedly revealed when Nāgārjuna received them in the form of treasure from the serpentine water spirits (nāga). A recension of the sādhana class of Mahāyoga tantras, classified as gter-chos by Nyingma doxographers, is also said to have been revealed to eight great masters, including Nāgārjuna, in the Śῑtavana charnel ground near Vajrāsana. In Tibet, the tradition of the treasures was introduced by Padmasambhava and his students, who concealed texts and sacred objects at geomantic power-places in the landscape, entrusting them to their respective custodians or treasure-lords (gter-bdag) or to ḍākinῑ for safe keeping, with the prediction that these would be discovered at some future time by a prophesied treasure-finder (gter-ston). Accordingly, it is believed that the students of Padmasambhava have continued to emanate in the form of treasure-finders in successive centuries in order to reveal these treasure-teachings. Other kinds of treasure-teachings revealed directly from the enlightened intention of buddha-mind in a telepathic manner (dgongs-gter), or in a pure visionary experience (dag-snang), are also recognised. There are many such lineages extant today, including that of the present text, and they are maintained mostly, but by no means exclusively, by the Nyingma school.

  Treatise bstan-bcos, Skt. śāstra

  The term treatise (śāstra) in the Buddhist context generally refers to authoritative works written by accomplished masters elucidating the profound meaning of the Buddha’s scriptures (pravacana). Treatises are contrasted with scriptures (both sūtras and tantras), the latter being attributed to the Buddha. See Kangyur and Tengyur.

  Trichiliocosm stong-gsum ’jig-rten-gyi khams, Skt. trisahasralokadhātu

  See Chiliocosm.

  Trisong Detsen khri-srong lde’u btsan

  The thirty-eighth king of Tibet and son of King Tride Tsukten. Despite his accession to the throne at a tender age and the opposition of ministers who were Bon sympathisers he established Buddhism as the state religion of Tibet. He invited both Śāntarakṣita and Padmasambhava to construct Tibet’s first monastery at Samye and to transmit the diverse Indian lineages of the vinaya, sūtras and tantras. He became a realised practitioner of the tantras in his own right, under the guidance of Padmasambhava, and actively sponsored the education and projects of his highly organised translation teams. According to traditional accounts, it was King Trisong Detsen who requested Padmasambhava to give the teachin
gs that are presented in our text. See Gyurme Dorje’s ‘Brief Literary History’.

  Tulku sprul-sku, Skt. nirmāṇakāya In its philosophical and classical usage the term refers to the Buddha-body of Emanation. However, based on this concept of emanation, a different usage developed in Tibet following the inception of a tradition to formally recognise the incarnations of high spiritual teachers after their death. The first such tulku to be given formal recognition was Karma Pakshi, the second, Karmapa (1204-83). Later, other important tulku institutions emerged, such as that of the Dalai Lama and Panchen Lama, and the system of recognising successive generations of tulkus became commonly established throughout Tibet and the Himalayan region.

  Turning of the Wheel of the [Sacred] Teachings chos-kyi ’khor-lo bskor-ba, Skt. dharmacakrapravartana

  This metaphor refers to the promulgation of the Buddhist teachings by the Buddha and continues to be used metaphorically with regard to the teaching activity of successive lineage holders. The Buddha Śākyamuni is recognised to have promulgated three sequential ‘turnings of the wheel’. The association with the concept of a wheel derives from a comparison with the ‘wheel of sharp weapons’ said to be held in the hand of a universal monarch. Within the context of this comparison the sacred teachings are composed of ethical discipline (the central axis), analytic discriminative awareness (the sharp spokes) and meditative concentration (the stabilising perimeter). See also Sūtra.

  Tuṣita dga’-ldan

  Tuṣita is the name of the fourth of the six god realms, which are said to be located within the world-system of desire (Skt. kāmadhātu). It is regarded as the current abode of the future buddha Maitreya.

  Twelve Links of Dependent Origination rten-’brel bco-gnyis, Skt. dvādaśāṅgapratῑtyasamutpāda

  See under Dependent Origination.

  Twenty-four Power-places yul nyi-shu rtsa-bzhi, Skt. caturviṃśatmahāsthāna The twenty-four power-places are the following regions of the ancient Indian subcontinent, which are associated with the tantras of the Cakrasaṃvara and Heruka classes: Jālandhara, Oḍḍiyāna, Paurṇagiri, Kāmarūpa, Mālava, Sindhu, Nagara, Munmuni, Kāruṇyapāṭaka, Devῑkoṭa, Karmārapāṭaka, Kulatā, Arbuda, Godāvarῑ, Himādrῑ, Harikela, Lampāka, Kāñcῑ, Saurāṣṭra, Kaliṅga, Kokaṇa, Caritra, Kośala, and Vindhyākaumārapaurikā.

  Two Accumulations tshogs-gnyis, Skt. sambhāradvaya

  See under Accumulations.

  Two Extremes mtha’ gnyis, Skt. antadvaya

  The two extremes of eternalism and nihilism. See under Eternalist and Nihilist.

  Two Truths bden-pa gnyis, Skt. satyadvaya

  All Buddhist philosophical schools of thought formulate their ontology within the framework of the two truths, the conventional or relative truth (Skt. samvṛtisatya, Tib. kun-rdzob bden-pa) and the ultimate truth (Skt. paramārthasatya, Tib. don-dam bden-pa). However, the definition of the two truths differs according to their different epistemological interpretations. The Cittamātra and Madhyamaka, the two Greater Vehicle schools of thought which emphasise the doctrine of the two truths, define the ultimate truth as a synonym of emptiness, the ultimate nature of phenomena, while the conventional truth is defined as the empirical aspect of reality as conventionally experienced through our perceptions. Such an aspect of reality is true only within the relative framework of our own veridical experiences. However, according to the various tantra vehicles there are increasing degrees of subtlety in the interpretation of the two truths.

  Ubhayatantra gnyis-ka’i rgyud

  Ubhayatantra, also known as Caryātantra, is the second of the three outer classes of tantra, which form one sub-category of the six classes of tantra, and the fifth of the nine vehicles, according to the Nyingma school of Tibetan Buddhism. Ubhayatantra places an equal emphasis on both external ritual and internal meditation.

  Ultimate Truth don-dam bden-pa, Skt. paramārthasatya

  See under Two Truths.

  Unique Seminal Point thig-le nyag-gcig

  According to Atiyoga, this expression is a synonym for the Buddha-body of Reality. For the range of meanings conveyed by the Tibetan term thig-le, see Seminal Point.

  Universal Monarch khor-lo bsgyur-ba, Skt. cakravartin

  In the context of Indo-Tibetan Buddhism, the concept of the benign universal monarch or emperor who rules in accordance with the law of the sacred teachings of Buddhism is one that has permeated Buddhist literature since the time of Aśoka. Their appearance in the world is considered a unique and rare event, just as the appearance of a buddha is considered to be unique and rare.

  Unsurpassed Yogatantra bla-med rgyud, Skt. Yoganiruttaratantra

  The highest among the four classes of tantra, the other three being: Kriyā, Caryā, and Yoga tantra. The differences between the four classes of tantra represent stages of ever-decreasing emphasis on external ritual and ever-increasing subtlety of internal meditation. Niruttara means ‘unsurpassed’ or ‘highest’ and it is in the Yoganiruttara tantras that the meditative techniques for realising the Three buddha-bodies are the most subtle and refined. There are two distinct phases in the dissemination of the Unsurpassed Yogatantras in Tibet, which are reflected in two differing ways of classifying them. According to the Nyingma school, the earlier phase of dissemination, they are classified into Mahāyoga, Anuyoga and Atiyoga, whereas the later schools classify them into Father, Mother and Non-dual or Indivisible tantras.

  Uṣṇīṣavijayā gtsug-gtor rnam-rgyal-ma

  One of the three principal meditational deities associated with longevity practices and the subject of five principal dhāraṇῑ incarnations, Uṣṇῑsavijayā generally assumes a slightly wrathful appearance, with three faces (white, yellow and pale blue) and eight arms holding diverse symbolic implements. She is seated with her legs folded, in the indestructible posture.

  Vaiḍūryaprabharāja sang-rgyas sman-bla

  The Buddha of Medicine, the principal figure in the Buddhist medical tantras, who is regarded as the progenitor of the Four Tantras of Medicine (rGyud-bzhi). According to certain sources Śākyamuni Buddha is believed to have assumed a specific form when teaching the medical tantras and that aspect of the Buddha is called Vaiḍūryaprabharāja, the ‘King of Blue Beryl Light’. He is normally depicted in paintings as being blue in colour and holding in his left palm an alms bowl filled with the fruits of a medicinal plant, chebulic myrobalan. According to the lineage of the medical tantras, there are eight different aspects of the Medicine Buddha, of which Vaiḍūryaprabharāja is the foremost.

  Vajra rdo-rje

  In the sense of rdo-rje pha-lam (pronounced ‘dorje phalam’), this term means the diamond, literally ‘the sovereign among all stones’. In Buddhism however rdo-rje indicates the indestructible reality of buddhahood, which is defined as both imperishable (mi-gshigs) and indivisible (ma-phyed). The emblem symbolic of this indestructible reality is also known as rdo-rje or vajra. This is a sceptre-like tantric ritual object which is held in the right palm usually whenever playing a ritual bell. The sceptre symbolises skilful means and the bell discriminative awareness. Holding these together in the two palms represents the perfect union of discriminative awareness and skilful means. Vajrā, also known as Piṅgalā (dmar-mo), is the name given to the first of the six yoginῑ from the south, a subcategory of the twenty-eight Īśvarῑ. See Appendix Two.

  Vajra-brothers and sisters rdo-rje ming-sring

  The most intimate of spiritual siblings (mched-grogs), with whom one shares empowerments and commitments. See Spiritual Sibling.

  Vajra Family rdo-rje’i rigs, Skt. vajrakula

  One of the five enlightened families (pañcakula) into which the meditational deities of the Buddha-body of Perfect Resource are subdivided. The deities of the Vajra family include the peaceful buddhas Akṣobhya-Vajrasattva and Buddhalocanā and the corresponding wrathful aspects Vajra Heruka and Vajrakrodheśvarῑ. See Appendix Two.

  Vajra-master rdo-rje slob-dpon, Skt. vajrācārya

&n
bsp; The ‘master of indestructible reality’ who presides over empowerment ceremonies and the related ritual dances of the great means for attainment (Skt. mahāsādhana, Tib. sgrub-chen), embodying the central meditational deity of the maṇḍala.

  Vajradhara rdo-rje ’chang

  Vajradhara (lit. ‘vajra-holder’) is an expression of the Buddha-body of Reality, spontaneously arising from the pure, pristine expanse of inner radiance, in a form complete with all the characteristics of the Buddha-body of Perfect Resource. Vajradhara is thus regarded as the root of all the five enlightened families and consequently he is also known as the lord of the sixth enlightened family. Many tantra texts and lineages attribute their origin directly to the Buddha-body of Reality - represented in the form of either Samantabhadra or Vajradhara. Other tantra texts and lineages claim that Vajradhara is a form assumed by Śākyamuni Buddha when giving esoteric teachings on tantra. Vajradhara is said to become manifest when one has totally overcome all dualistic conceptions and actualised buddhahood. He is usually depicted as seated and holding a vajra and bell in his crossed palms.