The Treasure of the Lotus Crystal Cave

Author: & MARCIA BINDER ScHMIDT

THE DIRECT INSTRUCTIONS OF SHRI SINGHA

When I, Padma of Uddiyana, was awakened at eight years of age, I went before Guru Shri Singha, provided my and plea for transmission.

My Guru said, “Cultivate your mind through the Tripitaka.”

Therefore, in the eastern direction of the Vajrasana, I learnt the -pitaka; in the southern direction, I learnt the -pitaka; in the western direction, I learnt ; and in the northern direction, I learnt the paramitas. Thereafter, I went before Shri Singha, made my offerings, and studied the complete Tripitaka.

I pleaded with Guru to accept me.

My Guru responded, "Dear son, you must first practice the true mind with the teachings of Mantrayana."

Thus, in Uddiyana, I practiced the three ; in Sahor, I worked on tantra and the Mind Section of ; in Nairanjana, I practiced Phurba (); in Singha, I studied Padma Maheshvara; in , I studied the Instruction Section of Dzogchen; in , I practiced , in Merutse, I studied Mamo; at the Vajrasana, I practiced the Eight sadhanas; and in Lankotsha, I studied the four sections of Guhyasamaja Yabyun .

After I realised all phenomena are merely dreams and illusions, they are unreal and mendacious, I went before Guru who was preaching to a gathering of 5,500 people, amongst whom many were rulers of Kingdoms.

When I approached, Guru Shri Singha said, "What do you want, neophyte?"

I replied, "I have embodied the teachings of Mantrayana extensively. Now, I wish to receive teachings from you."

Guru Shri Singha said, "You are well-learned, you have studied the Tripitaka, then the Mantrayana. Now let’s dismiss this assembly."

He continued, "You have understood that all phenomena are deceptive, however this is of no help. This realisation of all is a dream, illusory, unreal, and deceptive must be integrated into your continuity-consciousness. If this is not deeply rooted within your true self, it is just a cliché, and you will not be able to attain .

I replied, "If that is so, please bestow me with a teaching that can be imprinted into my true mind."

Guru replied, "Make your offering!"

I made a mandala from a measure of gold dust and offered it to Guru.

Guru Shri Singha said, "Now, be in front of me. Keep your legs in lotus position, form the Dhyana with your hands, and keep your spine erected and straight. This is the essence of the bodily form. With both your eyes, glare upwards at the vast Universe. This is the essence of the meridian form.

Constrict your lower breath(qi) and suppress your upper breath (qi). This is essence of wind (qi) form.

Visualize an E (སེ) inside a red bindu position at the nirmana- at your navel center. Visualize a BAM (བྃ) inside a white bindu position at the mahasukha-chakra of your crown center. This is the essence of bindu form.

Focus your mind on the BAM (བྃ). With the blazing fire from the E (སེ), BAM (བྃ) is being melted. Thereafter, the white and red bindu merge together in the position at dharma-chakra of your heart center. This is the essence of the mind form.

Let both white and red bindu become smaller and smaller in size, until your mind gets into the state of emptiness. This is the essence of complete form of samyak-sambodhi"

I followed the practice and some awareness arose, such as: My body faded into nothingness, there was no inhalation and exhalation of breath, it felt like I was able to move through any matter without restrictions, and there was a feeling of immortality. When these experiences arose, I went to inform Guru with much pride.

Guru said, "It is extremely foolish to take such pride in the blessings of the Guru and be contented. Now go into quietude, and reframe any thoughts."

I went into quietude and for a year, refrained from creating any thoughts. Some sensations arose, such as the feeling that "Sunyata is Rupa! Rupa is Sunyata! Rupa and Sunyata are inseparable! Buddhas and sentient beings are non-dual! There is no consequence even with unvirtuous acts! There is no benefit even by engaging in all ten virtues!"

Satisfied with these sensations, I related them to Guru. He commented, "It is foolish to be contented with Dhyana sensation.

If you agree that Rupa and Sunyata are inseparable, you should be detached from Rupa. Are you?

If you agree that Buddhas and sentient beings are non-dual, you should respect and serve sentient beings in the same degree as you will to Buddha. Do you?

If you deem that, “There is no consequence even with unvirtuous acts,” you should be able to accept others even when they have done all ten unvirtuous acts upon you, even if it may cost you your life. Can you?

If you deem that, “There is no benefit even by engaging in all ten virtues!”, you should not have any sense of pleasure when others have provided you with benefits by engaging in the ten virtues - even if your life is being saved by others. Can you?

Now, go into quietude again, let your body be akin to a corpse, your speech akin to that of a mute, and let your mind become that of space."

I went into solitude and practised as being told, and experienced eight sensations:

1. Regardless of eyes opened or closed, there was a knowing of absolute clarity, borderless Truth, manifesting into nonduality of and Sunyata. 2. An experience of Sunyata, totally open and empty, neither clinging to, in nor out of any matter. 3. An experience of bliss, as if like melting butter, being totally free and exhilarating, neither having a body nor a mind 4. In a state present to all senses but not clinging onto any with obsession, yet still get affected by spacing out 5. A state of mindfulness akin to the sun radiating in the sky 6. Body is like the mist, thus resulting in non-physical behaviour of object or substance 7. Sense of realising that there is neither self nor others 8. All sentient beings have the same awareness of mind-consciousness as mine

Delighted with these experiences, I thus related them to Guru. He said, "There are three stages in Dzogpachengpo : spontaneous presence, the inconceivability, and Mahasukkah. Of these three, your experiences are of the stage of spontaneous presence. Upon holding this stage in clarity, the stages inconceivability and Mahasukkah will eventually appear.

Samsara is captivating, the mind is naïve and innocent! Do not be attached to the bliss in meditation state but expand your true mind."

"How can one expand one's true mind?" I asked.

Guru Shri Singha replied, "There is no difference between Buddhas and sentient beings other than the level of greatness of one’s true mind. Thus, those that are called mind, consciousness or Buddha’s nature, are actually one. The mind of a sentient being is restricted; the mind of Buddha is omnipresent. Expand the boundary of the true mind like how the universe is and there will be no limit to just the four directions."

Subsequently, I went into stillness, practiced and cultivated a true mind that is like space, whereby these faiths arose: "Such without any projection or dissolution of thoughts, remain exactly as it is a completely focused realisation and sunyata. This is precisely what is called One."

"This mind is not attached to any object or incident – there is complete openness, no dwelling on anything. This is what they meant by detachment."

A sense of, "What else can there be? Regardless of how I look, it is the same! There is nothing to abandon or accomplish! This is precisely what is called eka-rasa(one taste)."

A sense of, "What else is there to seek? Whether one meditates or not, this is it! There is nothing whatsoever to practice! There is nothing to cultivate through meditation! This is precisely what is called non-cultivation."

I then had the powerful experience of understanding:

There cannot be anything beyond this!

Two types of physical bodies (rupakaya) rooted from , thus all of sights and sounds are like flame and flare!

There is no precedent before impulse for the inhalation and exhalation of breath!

Even without any creation, various manifestations will still occur!

This is like the unchanged nature of emptiness! Even the slightest dualistic mind did not arise!

This is it!

I experienced crystal-clear clarity, absolute purity, complete openness, complete encompassment – thoroughly embracing all, being completely free and completely fulfilled. The feeling of enlightenment is like the sun rising in the sky; the experience of Sunyata felt like emptiness; and the experience of bliss felt like an ocean. I experienced different consciousness, like that of the waves on the ocean and the clouds in the sky.

When these consciousness arose, I conveyed to Guru. Guru Shri Singha answered, "There is not a need to experience the natural order of things so what is it that you are experiencing? What is it that consciousness? What is there to be proud of? I do not experience anything, has your achievement gone beyond this?

"Your achieved experiences differ from that of Buddhas of the past, present and future times. Fixating on having an experience, should be recognised as being seduced by .

''All your experiences are made-up as they are intentionally formed as a result. They will still come and go. They will not enable you to deal with difficulties. They are but a well-designed blanket; you have not untangled the node on conceptual thoughts. It is like a decease that still lurks within you. You may be in complete bliss currently, but it will not help. As you did not go deep into the core, the zombie of confusion still wanders.

"If you regard meditation experiences as supremacy, you will get stuck in this, resulting in an inability to realise the true insight. If you allow yourself to be captivated by a partial of - thinking that there is no higher pinnacle - regarding it as the perfection of samadhi, you will not cut off conceptual thinking. You will not exhaust the layers of meditation experience and purify the remaining of avidya (ignorance).

"For every meditation, temporary enchantment will be experienced. Perceiving them to be the only truth, is a deception. Thus being deceived by the truth of greed and changes, occurrence of greed and changes has transformed the fruit of Mahasukkah (great bliss) onto the wrong path.

"If you are attached and scale towards enlightenment and regard it as the pinnacle, you will achieve the level of rūpa-dhātu (highest dimension with the form realm). If you are attached and scale towards Sunyata (emptiness) without thoughts and regard it as the pinnacle, you will achieve the level of arūpya-dhātu (highest dimension in the formless realm). If you cling to Mahasukkah and regard it as the pinnacle, you are just in -dhatu (highest dimension in the realm of desire). None of these will result in the attainment of anuttara-samyak-sambodhi (ultimate realisation and enlightenment), the supreme of ."

"If that is so, how should I cultivate?" I asked.

"Settle down and unify your primordial mind, then return to look for me!" Guru replied.

"Where should I focus my effort on?" I asked.

”You should focus on letting it flow naturally without effort!" Guru answered.

"How should I practice samadhi without doing?" I asked. "Noble son, do not hold temporary experiences to be the utmost; do not cling onto it. Do not focus on the state, and do not focus on the mind. Do not get involved in various things, and do not give rise to desires. Do not harbour needs, and do not hold despair. Allow your mind to be exactly as it is supposed to be. Let your mind rest like the core of the Universe," Guru said.

I then went to quietude and practiced exactly as it was told to me. Past experiences became nothing but layers of perceptions which were completely extinguished. Knowing the nature of one’s mind, totally unobscured with any faults or virtues - completely free from any basis with regards to meditation or anything that causes misperception. Knowing that nothing will be gained even as I cultivate this primordial mind; nor will non-cultivation cause confusion. Realising that there be no fault on one’s mind – it is naked and a living consciousness. Realising these phenomena of complete openness, complete freshness, samsara and is as eka-rasa (one taste). Thus, I conveyed these to Guru.

Guru said, "The primordial Buddha nature, the non-unified dharmakaya, is truly the pure and naked of our natural mind; there is nothing to be cultivated and nothing to be confused about. Now, do not allow further desire to veil yourself! Bring those that have been in crave to the state of no desire!

"By sustaining a state known as ‘never cultivate and never part, never separated from the Buddha-nature of transcending cultivation’, you will attain the Extraordinary and common . Now, is there anything that still bothers you?"

" I have no faults or regrets with regards to my , thus there is nothing bothering me" I replied.

"Are you displeased?" he asked.

"I am just slightly displeased," I answered.

"If you are displeased, then you have hope. If you are pleased, you will have fear. If you have hope and fear, you have duality. That will hinder the true wisdom of non-dual Mahasukkah, the non-blemished fruit. Do not consider a fault or a virtue, persist in the practice of nonduality. From now on, just continue. You do not have to return to see me!"

I continued practicing in the city of Uddiyana and did not have the slightest thought of asking for teachings, of offering my experience, the thoughts of virtue or non-virtue, or thoughts of good or evil. I just went to the place I was to go, and sat where I sat, as it is, as if I had become a corpse.

Thereafter, Guru arrived and said, "Aren't you going to do your to me? Aren't you going to present your attainment to me?"

"This is not ‘not’ prostrating, and I do not have a slightest tip of a hair's worth of attainment to offer you. It is now like the trace of a bird flying in the sky," I replied.

Guru said, "Do not change such realisation; do not abandon it! Without parting from this attainment, go wherever you wish. Do not let your conduct go against that of Tripitaka. Your meditation not to be against Secret Mantrayana. Your insight not to be against Dzogpachenpo. Fulfil all needs of sentient beings like a wish-fulfilling jewel. Take in as many worthy disciples. Although you have no desires, always make offerings to , , and . You will become one whom the eight categories of demi-gods and demons will honour." Upon completion, he went away. Thereafter, I took the Truth where all things are dream-like and illusory, the mind itself is beyond birth and death into me. In my pure visualisation, I saw the Yidams of the eight Heruka sadhanas, all eight categories of demi-gods and demons became my servants, and I wandered through many Indian regions benefitting sentient beings.

Later, when [King Trisong Deutsen was] built , all categories of demi-gods and demons were causing trouble. I told them, "It is not good to create obstacles, for the king's intention is as excellent as gold!"

The demi-gods and demons retorted, "Why don't you come here yourself, master."

So I went in person to the Land of Snows, and I met with the messengers along my journey.

I,

Padma(Lotus) of Uddiyana,

Followed Guru Shri Singha.

This, his final teaching,

Allowed me, Padma, liberation.

Not liberated by the Tripitaka or Secret ,

Liberated by this secret Mantrayana teaching.

May all the worthy ones also be liberated through this.

May this final and direct teaching Of Guru Shri Singha

Encounter with those who formerly cultivated and are worthy dharma practitioners!

This is concealed in the Lotus Crystal Cave.

I entrust it to you, Sokpo,

In case an unworthy person comes.

There is no teaching like this anywhere else.

SAMAYA. SEAL, SEAL, SEAL.

SEAL OF ENTRUSTMENT.

SEAL OF SECRECY.

ETHI.I

- Chapter extract from Teaching of Guru

TERMOLOGY

This only provide a superficial information for the above. Please do more research on the topic if you are interested anuttara-samyak-sambodhi

Sanskrit word meaning 'unexcelled complete Enlightenment,' which is an attribute of every Buddha. Supreme perfect Enlightenment. It is the highest, correct, and complete or universal Knowledge or awareness, the perfect Wisdom of a Buddha. The unsurpassed proper and equal correct enlightenment of a Buddha

arūpya-dhātu

The Formless Realm; the most subtle of the three levels of existence according to . This realm is totally devoid of all materiality and suffering. It comprises four states: boundless space, boundless consciousness, nothingness, and neither-ideation nor non-ideation. Birth in these states is achieved through mastery of one of the four corresponding attainments but despite the extremely tenuous nature of existence in this realm, it still forms part of saṃsāra and beings residing there will eventually return to lower states of existence when the force of their or good is exhausted.

avidya

In , the lack of vidyā (true knowledge). it refers specifically to ignorance about the workings of karma, the , and the Three Jewels. The root cause of continued involvement in saṃsāra and the experience of suffering by which one remains confused about the true nature of reality.

bindu

(Sanskrit, spot or drop). A term used in some forms of anuttara--tantra. These drops of subtle energy are located in various parts of the body, such as in the heart, and are moved or manipulated around the subtle channels through meditation to generate the bliss associated with enlightenment (bodhi).

dakinis

A (meaning "Sky dancer /walker") is a tantric that might best be described as a female embodiment of enlightened energy. Dakinis are energetic beings in female form, evocative of the movement of energy in space. In this context, the sky or space indicates Sunyata, the insubstantiality of all phenomena, which is, at the same time, the pure potentiality for all possible manifestations. Dakinis, being associated with energy in all its functions, are linked with the revelation of the Anuttara Yoga or Higher Tantras, which represent the path of transformation.

dharma-chakra

The is one of the of Buddhism. It is one of the oldest known Buddhist symbols found in Indian art, appearing with the first surviving post-Indus Valley Civilization Indian in the time of the Buddhist king .

The Buddha is said to have set the dharma-chakra in motion when he delivered his first sermon, which is described in the Dhammacakkappavattana Sutra. The wheel itself depicts ideas about the cycle of saṃsāra and furthermore the .

dhyana mudra

This mudra signifies meditation. Both hands are in the lap with palms upward. The right hand is on top of the left hand.

Dzogchen

(Sanskit. Mahāsaṅdhi or Atiyoga, Meaning : the ‘Great Perfection’, or ‘Great Completeness’ ) In Tibetan: ར꽼གས་པ་ཆེན་པ꽼, rdzogs pa chen po

The central teaching of the school of , Dzogchen or the Great Perfection is regarded as the highest and most definitive approach to enlightenment (bodhi). According to Dzogchen teachings, the intrinsic purity of the mind is ever-present and needs only to be recognized as such. As a way in which to realize the innermost nature of mind—that which we really are—Dzogchen is the clearest, most effective, and most relevant to the modern world.

Dzogpachengpo

See Dzogchen

eight

Heruka (Sanskrit; Wylie: khrag 'thung), is the name of a category of wrathful , enlightened beings in Buddhism that adopt a fierce countenance to benefit sentient beings. In East Asia, these are called Wisdom Kings.

In the Nyingma Tradition the term Heruka generally refers to any male-meditational deity, wrathful in appearance, typically with three faces, six arms, four legs, wings and a consort. There are eight famous Nyingma Heruka deities.

Herukas represent the embodiment of indivisible bliss and emptiness.

eka-rasa

In the tantric tradition, the experience of life is regarded as an endless ocean, a limitless sky or it is regarded as just one dot, one situation. And both are united in the tantric expression: Eka-Rasa – One Essence/Taste!

Guhyasamaja

According to tradition, the Guhyasamāja Tantra was taught for the first time by the Buddha in the form of to the King of , also called King Dza.

Guhyasamaja is considered one of the oldest, if not the oldest, tantra systems to surface in written form in . And within the classification of tantra, the way that it’s classified in the so-called New Translation period (gSar-ma) is anuttarayoga tantra, which means that it’s dealing with the systems of the subtle body – , channels, winds, these sorts of things – in order to gain access to the subtlest level of mental activity, so- called clear-light mind, and using that level of mental activity as the immediate cause for the Four Bodies of a Buddha.

King Trisong Deutsen

(742-c.800/755-797 according to the Chinese sources) – the thirty-eighth king of , second of the three great religious kings and one of the main disciples of Guru Rinpoche. It was due to his efforts that the great masters Shantarakshita and Guru came from India and established Buddhism firmly in Tibet.

Lankotsha

A place found in the Guru Padmasambhava era. No written record on actual location can be been found till date.

Mahamudra

Mahāmudrā is a multivalent term of great importance in later Indian Buddhism and Tibetan Buddhism. This is the highest teaching in Kagye Sect in Tibetan Vajrayana Buddhism.

The usage and meaning of the term mahāmudrā evolved over the course of hundreds of years of Indian and Tibetan history, and as a result, the term may refer variously to "a ritual hand-gesture, one of a sequence of 'seals' in Tantric practice, the nature of reality as emptiness, a meditation procedure focusing on the nature of Mind, an innate blissful gnosis cognizing emptiness non duality or the supreme attainment of buddhahood at the culmination of the Tantric path."

mahasukha-chakra

mahasukha-chakra or crown chakra is the topmost chakra in the subtle body, located in the crown of the head. It is generally considered to be the petal lotus of "Great Bliss" and corresponding to the fourth state of Four Noble Truths.

mahasukkah

Maha means Great, Huge, Big in Sanskrit or .

Sukha (Sanskrit, Pali) means happiness, pleasure, ease, or bliss, in Sanskrit and Pali. Among the early scriptures, '' is set up as a contrast to 'preya' meaning a transient pleasure, whereas the pleasure of 'sukha' has an authentic state happiness within a being that is lasting. In the Pāli Canon, the term is used in the context of describing laic pursuits, meditative absorptions, and intra-psychic phenomena.

mahayoga

Mahāyoga (Sanskrit for "great yoga") is the designation of the first of the three Inner Tantras according to the ninefold division of practice used by the Nyingma school of Tibetan Buddhism. Mahāyoga is held to emphasise the generation stage (or "development stage") of Tantra, where the succeeding two , and atiyoga, emphasise the completion stage and the synthesis or transcendence of the two, respectively.

Mahāyoga-yana is associated with the masculine principle and is for those whose primary defilement is aggression. In Mahāyoga, one visualizes oneself as the divinity with consort. By visualizing all phenomena as the deities of the mandala of buddhahood, in the development stage, all appearances are purified.

mantrayana also known as Vajrayāna, Tantrayāna, Tantric Buddhism and Esoteric Buddhism. These are various Buddhist traditions of Tantra and "Secret Mantra", which developed in medieval India and spread to Tibet, , and East Asia. In Tibet, Buddhist Tantra

merutse

A place found in the Guru Padmasambhava era. No written record on actual location can be been found till date.

nairanjana

A place found in the Old Buddhism era. No written record on actual location can be been found till date.

nirmana-chakra

Navel Chakra as most people knows it. It is associated with Creativity. Located at the navel of our body

Padma Maheshvara

A place found in the Guru Padmasambhava era. No written record on actual location can be been found till date

Paramitas

The Sanskrit word paramita means to cross over to the other shore. Paramita may also be translated as perfection, perfect realisation, or reaching beyond limitation. Through the practice of these six paramitas, we cross over the sea of suffering (samsara) to the shore of happiness and awakening (nirvana); we cross over from ignorance and delusion to enlightenment. Each of the six paramitas is an enlightened quality of the heart, a glorious virtue or attribute – the innate seed of perfect realisation within us. The paramitas are the very essence of our true nature.

Phurba (Vajrakilaya)

The wrathful heruka Vajrakilaya (Tib. ར꽼་རེ་坴ར་པ་, Dorje Phurba) is the deity who embodies the enlightened activity of all the buddhas and whose practice is famous for being the most powerful for removing obstacles, destroying the forces hostile to and purifying the spiritual pollution so prevalent in this age. Vajrakilaya is one of the eight deities of Kagyé.

rupa see rūpa-dhātu

rūpa-dhātu

Rūpadhātu or simply rūpa (Pali: Rūpaloka; Tib: gzugs kyi khams; Jpn: 色界 Shiki-kai) or "Form realm" is, as the name implies, the first of the physical realms; its inhabitants all have a location and bodies of a sort, though those bodies are composed of a subtle substance which is of itself invisible to the inhabitants of the Kāmadhātu. According to the Janavasabha Sutta, when a (a being from the Brahma-world of the Rūpadhātu) wishes to visit a of the Trāyastriṃśa heaven (in the Kāmadhātu), he has to assume a "grosser form" in order to be visible to them. There are 17-22 Rūpadhātu in Buddhism texts, the most common saying is 18.

rupakaya

Rupakaya (Skt. rūpakāya; Tib. ག罴གས་སྐུ་, zukku; Wyl. gzugs sku) refers to the two 'form kayas' of a buddha: and sambhogakaya. It is said that the rupakaya arises from the accumulation of merit and the dharmakaya from the accumulation of wisdom.

sadhanas

Sādhana (Sanskrit साधन; Tibetan: སྒྲུབ་ཐབས་, THL: druptap; Chinese: 修行), literally "a means of accomplishing something", is a generic term coming from the yogic tradition and it refers to any spiritual exercise that is aimed at progressing the sādhaka towards the very ultimate expression of his or her life in this reality.

Samadhi

Samadhi (Sanskrit: समाधध, Hindi pronunciation: [səˈmaːdʱi]), also called samāpatti, in Buddhism, , , Sikhism and yogic schools refers to a state of meditative consciousness. In Buddhism, it is the last of the eight elements of the Noble Eightfold Path

Samsara

Saṃsāra in Buddhism is the "suffering-laden cycle of life, death, and , without beginning or end". Also referred to as the wheel of existence ()

Samsara is considered impermanent in Buddhism, just like other Indian . Karma drives this impermanent Samsara in Buddhist thought. Short of attaining enlightenment, in each rebirth one is born and dies, to be reborn elsewhere in accordance with the completely impersonal causal nature of one's own karma; This endless cycle of birth, rebirth, and redeath is Saṃsāra"

samyak-sambodhi

See anuttara-samyak-sambodhi

Samye

Samye (Tibetan: བསམ་ཡས་, Chinese: 桑耶 寺) was the first (Buddhist monastery) built in Tibet. It was probably first constructed between 775-9 under the patronage of King of Tibet who sought to revitalize Buddhism, which had declined since its introduction by King in the 7th century. The monastery is in Dranang, Lhoka. It was supposedly modeled on the design of Odantapuri in what is now Bihar, India

Sokpo

Sokpo Lhapal (Tib. སོག་པོ་辷་དཔལ་, Wyl. sog po lha dpal) aka Sokpo Palgyi Yeshé (Tib. སོག་པོ་དཔལ་ག읲་ཡེ་ཤེས་, Wyl. sog po dpal gyi ye shes) — one of the twenty-five disciples of Guru Rinpoche. A blacksmith by trade, he received teachings from both Nyak Jnanakumara and Guru Rinpoche. As a sign of accomplishment in the practice of Vajrakilaya, he could seize savage beasts of prey with his bare hands. On three occasions, with his miraculous power, he pacified the enemies of his teacher, Nyak Jnanakumara.

Shri Singha

one of the early masters of the Dzogchen , who was originally from the kingdom of Khotan located in the present day Xinjiang province of China. That is, he was a Chinese。

He was a disciple of Mañjushrimitra and the main teacher of Jñanasutra. He is famous for arranging the teachings of the Pith Instruction Class (mengak dé) into four cycles: outer, inner, secret and innermost secret unsurpassed. His last testament, which he conferred upon Jñanasutra before passing into the , is called the Seven Nails.

Sunyata

Śūnyatā (Sanskrit; Pali: suññatā), pronounced ‘shoonyataa’, translated into English most often as emptiness and sometimes voidness, is a Buddhist concept which has multiple meanings depending on its doctrinal context. It is either an ontological feature of reality, a meditation state, or a phenomenological analysis of experience

In Buddhism, Śūnyatā often refers to the non-self (Pāli: , Sanskrit: anātman) nature of the five aggregates of experience and the six sense spheres. Śūnyatā is also often used to refer to a meditative state or experience.

In , Sunyata refers to the belief that "all things are empty of intrinsic existence and nature (svabhava)," but may also refer to the Buddha-nature teachings and primordial or empty awareness, as in Dzogchen。

Sutra-pitaka

The Sutra-pitaka (suttapiṭaka; or Suttanta Pitaka; Basket of Discourse; cf Sanskrit सत्रू पिटक Sūtra Piṭaka) is the second of the three divisions of the Tripitaka or Pali Canon, the Pali collection of Buddhist writings of Theravada Buddhism. The Sutra-pitaka contains more than 10,000 suttas (teachings) attributed to the Buddha or his close companions.

Terton

Tertön (Tibetan: གཏེར་སོན་, Wylie: gter ston)[1] is a term within Tibetan Buddhism. It means a person who is a discoverer of ancient hidden texts or . Many tertöns are considered to be incarnations of the twenty five main disciples of Padmasambhava. A vast system of transmission lineages developed. Nyingma scriptures were updated by terma discoveries, and terma teachings have guided many Buddhist and practitioners.

Tripitaka

The Tripiṭaka (Sanskrit) or Tipiṭaka (Pali), is the traditional term for the Buddhist scriptures. The version canonical to Theravada Buddhism is generally referred to in English as the Pali Canon. Mahayana Buddhism also holds the Tripitaka to be authoritative but, unlike Theravadins, it also includes in its canon various derivative literature and commentaries that were composed much later.

The Tripitaka was composed between about 500 BCE to about the start of the common era, likely written down for the first time in the 1st century BCE. The Dipavamsa states that during the reign of Valagamba of (29–17 BCE) the monks who had previously remembered the Tipitaka and its commentary orally now wrote them down in books, because of the threat posed by famine and war.

Uddiyana / Oddiyana

one of the twenty-four sacred places, Oddiyana played an important role in the , especially from the perspective of Tibetan Buddhism. It is believed to be the homeland of both the Vajrayana and Dzogchen teachings, and is said to be the land where , , Padmasambhava and , amongst others, received the transmissions of Dzogchen often described as ‘the land of the Dakinis’. Almost every great Indian Buddhist master who had any significant influence on the development of tantra is associated with Uddiyana. Udyana was thus identified with the in the Khyber Pakhtunkhwa Province of Pakistan

Vajrasana

A place found in the Guru Padmasambhava era. No written record on actual location can be been found till date

Vasudhara

In this Tarma, this is a place found in legend. No written record on the location can be found. However, it has another meaning:

Vasudhārā, whose name means "stream of gems" in Sanskrit, is the Buddhist of wealth, prosperity, and abundance. She is popular in many Buddhist countries and is a subject in Buddhist legends and art. Originally an Indian bodhisattva, her popularity has spread to southern Buddhist countries. She is related to Hindu great goddess , and her Sanskrit name Vasundhara indicates she is the source of the eight "bountiful Vasus." Therefore, according to the epic Mahabharat, she is the bounty that is the waters of the river —the goddess, Ganga whose origin is the snows of the .

Vinaya-pitaka

The Vinaya Pitaka (Pali; English: Basket of Discipline) is a Buddhist scripture, one of the three parts that make up the Tripitaka (literally. "Three Baskets"). The other two parts of the Tripitaka are the Sutra Pitaka and the Abhidhamma Pitaka. t was compiled at the First Council shortly after the Buddha's death, and recited by Upali, with little later addition. Most of the different versions are fairly similar, most scholars consider most of the Vinaya to be fairly early, that is, dating from before the separation of schools

Yabyun

Yabyun or Yab-yum (Tibetan literally, "father-mother") is a common symbol in the of India, Bhutan, Nepal, and Tibet. It represents the primordial union of wisdom and compassion, depicted as a male deity in union with his female consort. The male figure represents compassion and skillful means, while the female partner represents insight.

Yamantaka

Yamāntaka (Sanskrit: यमाꅍतक Yamāntaka or Vajrabhairava Tibetan: གཤ읲ན་རེ་གཤེད་, རོ་རེ་འཇ읲གས་བེད།,; rdo rje 'jigs byed; simplified Chinese: 大威德金刚; traditional Chinese: 大威德金剛;) is the "lord of death" deity of Vajrayana Buddhism. Sometimes he is conceptualized as "conqueror of death". He belongs of the Anuttarayoga Tantra class popular deity within the school of Tibetan Buddhism. Yamāntaka is a wrathful expression of Mañjuśrī, the Samyaksambuddha of wisdom who, in other contexts, also functions as a or a Heruka. Yamāntaka manifests in several different forms, one of which (via yogatantra) has six legs, six faces and six arms holding various weapons while sitting or standing on a water buffalo. Yidam

Yidam is a type of deity associated with tantric or Vajrayana Buddhism said to be manifestations of Buddhahood or enlightened mind. During personal meditation (sādhana) practice, the yogi identifies their own form, attributes and mind with those of a yidam for the purpose of transformation.[1] Yidam is sometimes translated by the terms "meditational deity" or "tutelary deity". Examples of yidams include the meditation deities Chakrasamvara, , Hevajra, Yamantaka, and , all of whom have a distinctive iconography, mandala, mantra, rites of invocation and practice.

In Vajrayana, the yidam is one of the of the "inner" formula and is also the key element of Deity yoga since the 'deity' in the yoga is the yidam.