[Tib. Khandroma, lit.: The one who moves in space]: Female enlightened wisdom being. A Dakini gives inspiration and protection and performs perfect  Buddha activities. She often appears as protector or bearer of teachings.

The Dalai Lama is the political leader of the Tibetan government in exile. He is a high monk of the Gelug school of tibetan buddhism. The head of the Gelugpa is Ganden Thripa Rinpoche, the throne-holder of the monastery Ganden.

Bond

Protector

Dangma Lhungyel Gyeltsen is an emanation of Drime Shenyen (Vimalamitra). He had a vision of the Dharma protector Dorje Legpa which allowed him to find the Dharma teachings which had been hidden by Nyang Tingdsin Sangpo (Phowa Lineage). Fifteen years after the discovery of the teachings, he looked for a suitable student to whom he could transfer his experience. He chose Jetsun Senge Wangtschug.

Bodhisattva levels, the ten stages of the Bodhisattva realization. Bhumi

The breakup of the material components of the person. For the experienced practioneer it is the opportunity to recognise the clear light, the true nature of mind and to reach  liberation.

When dying one enters the Bardos of death, dharmata and rebirth. First comes the process of dying itself. Afterwards, a period follows wherein mind continues its habitual flow from the previous life. After recognizing that one is actually dead, a process of restructuring takes place and, depending on the dominant state, mind enters a new realm among the six levels of existence.

To get a detailed description of the Bardos of death, dharmadata and rebirth, more

[1384 - 1415] Deshin Shegpa, the fifth Karmapa was born in the Nyang Dam region of Soutern Tibet, immediately sitting up, wiping his face, and declaring "I am the Karmapa - Om Mani Peme Hung Shri". Rinchen Pal, the secretary to the third Karmapa, who identified and became secretary to the fourth Karmapa, also located this child, and in due course served him as secretary for the third time. Deshin Shegpa was brought to Tsawa Phu in Kongpo where a significant number of the fourth Karmapa's disciples were living. Shamar Kacho Wangpo Kacho Wangpo immediately recognised the child as the incarnation of Rolpe Dorje, and presented him with the Black Crown and other possessions of the fourth Karmapa. He went on to give the Karmapa the full cycle of Kagyu teachings.

This Karmapa was a famous traveller, teaching throughout Tibet, Mongolia and China, where he was invited by the Emperor, Tai Ming Chen, who eagerly became a student of Deshin Shegpa. Returning to Tibet after some years, Karmapa built many shrines and stupas, and continued to teach and give empowerments. He found the next Shamar reincarnation, Chopal Yeshe, arranged his ordination, and gave him the Kagyu transmission. The next lineage holder, however, was his student Ratnabhadra.

Realm of Great Joy, powerfield of the Buddha of Limitless Light (Amitabha).

Public Meditation and Study Centre.

This centre was founded in 1975 by the 16th Gyalwa Karmapa. Great Tibetan masters and western lamas give teachings here which are open to a large public of Buddhists and non-Buddhists alike. At the heart of the centre is an Institute (currently being developed) for the tradition's preservation and transmission, housing a large library and serving as a place of study, research and exchange. Dhagpo Kagyu Ling is the mother centre for many smaller centres throughout France and Europe. more

[Tib. Cho, Lit.: "As things are"] The buddhist teachings. One distinguishes the Dharma of teachings - the so called  three baskets - and the dharma of accomplishment - the three types of training: right conduct, right meditation and right wisdom.
But there are still  more meanings of Dharma: The most important is "phenomenon". 

Complete cycle of  Buddhas teachings. They are available for the whole coming eon. All in all Buddha turned the wheel three times, according the abilities of the students. See the three ways.

The realm of all phenomena, the space in which all transpires.

State of Truth

The fundamental nature of all phenomena, the essence of reality.

[Tib. Dorje, Skt. Vajra] Symbol of the indestructibility and preciousness of the true nature of mind.

[Tib. Dorje Purbha, Skt. Vajrakilaya] Wrathful embodiment of Diamond Mind and important activity of the Buddhas.

[Tib. Channa Dorje, Skt. Vajrapani] The power and energy of all Buddhas.

[Tib. Dorje Sempa, Skt. Vajrasattva]

• Embodying the cleaning power of all Buddhas. Joy-state of Buddha Akshobya.
• In the Nyingma tradition Diamond-Mind represents the "State of Joy": Out of the formless "State of Truth" two states manifest spontaneously in order to help sentient beings. One of them is the "Joy-State" or Sambhogakaya. The "State of Joy" exists to help those beings whose minds have already been largely purified, namely the Bodhisattvas. (see also Phowa Lineage)

[Tib. Dorje Sempa yab yum] Diamondmind in Union with his consort Njema. Main meditation aspect of the Nyingma school.

[Tib. Dorje Drollö] Wrathful aspect of Guru Rinpoche.

Prajnaparamita.

[Tib. Dorje Thegpa, Skt. Vajrayana] Methods basing on the motivation and philosophy of the Great Way (Mahayana). However these methods have an independent view, conduct and meditation practice. The Diamondway can only be practised with the willingness to see all phenomena on a pure level.

Today Diamondway is identical with the practise-orientated schools of Tibetan Buddhism and the  Mantra- or Tantra-Vehicle. The most important distinction to the great way are the powerful methods of identification with  enlightenment.

White Liberatice

Green Liberatice

[Skt.Vajra, Lit.: Diamond, Thunderbolt, Lord of Stones]
A symbol for indestructibility and insurmountability derived from the Hindu mythology. The In  Diamondway the diamond expresses indestructibility and its outstanding qualities of joy and compassion.
Dorje or Vajra is a ritual subject in Diamondway, expressing the method. It is used in combination with the bell, because method and wisdom are inseparable. A Dorje can have nine, five or three spokes. The spokes of a peaceful Dorje meets at the tips. The spokes of a wrathful Dorje are slightly stilted. The upper part of the spokes of a five-spokes Dorje represent the five wisdoms.

Diamond Paunch

Red Wisdom

Diamond Dagger

Diamond Mind

Diamond Way

[Tib. Milam] One of the Six Teachings of Naropa.

[Skt. Vima mitra] was born into a housekeeper's family in West-India. Although he preceded Yeshe Do ((Jnana Sutra) to China, his studies with Palgji Senge were less profound, and he eventually completed his studies as Palgji Senge's student. After his teacher Shri Singha died, Drime Shenyen became the teacher to an Indian king for 20 years and subsequently practised for another seven years in a cemetery.

The Tibetan king Trisong Detsen (Phowa Lineage), wanting to establish the Dharma in Tibet, invited Drime Shenyen to Tibet. He accepted. The king, Guru Rinpoche and Drime Shenyen were instrumental in bringing Buddhism to Tibet. The most essential teachings that Drime Shenyen had brought to Tibet were called Vima Nyingthig in his honour. After having spent 13 years in Tibet, Drime Shenyen went to China to the Wu T'ai Chan mountain, where he realized the rainbow-body transformation. It is said that he will be living and emanating in this, for ordinary human beings unrecognizable form, as long as Buddhism exists in the world.

(Skt. Manjushrimitra) was born into a Brahman family. He was a scholar. In a vision from Manjushri he received a prophecy: "If you want to reach enlightenment during your lifetime, go to Sitavana." According to the prophecy he met Garab Dorje (Phowa Lineage) there and studied the Dharma with him for 75 years. After the death of his teacher he started categorizing the teachings and meditated for 109 years in Sosadvipa, another cemetery, west of Bodhgaya. The extremely long lifespan that was attributed to him and many other teachers in that epoch could be variously explained - there was a tradition whereby every 6 months were counted as one year, and also many of the great masters had reached long-living realization through their practice.

Wheel of Time

[1733 - 1797] The thirteenth Karmapa, Dudul Dorje, was born at Champa Drongsar in South Tibet, and once located by Situpa, brought to Tsurphu at the age of five. In a further escalation of the sectarian politics of the time, the then ruler of Tibet, the seventh Dalai Lama, Kalzang Gyatso, with his prime minister, Sonam Topgyal, instituted a rule that all government officials must be Gelugpa. As a consequence of this, the Dalai Lama's approval of the new Karmapa incarnation was required. Finally, though, the thirteenth Karmapa and the ninth Shamarpa, Kunchok Jungnay, were enthroned.

The Karmapa received full teachings from Situpa, but the Shamarpa only lived for eight years, precipitating another controversy. Subsequently, Dudul Dorje and Situpa, once again helped by Kato Rigdzin Tsewang Norbu, recognised Shamarpa's reincarnation in a younger brother of the fourth Panchen Lama, Palden Yeshe. The seventh Gyaltsap Rinpoche (1699-1765), however, had already installed a son of the wealthy Ger Namsayling family as reincarnation, with the approval of Shamarpa's monks at Yangpachen monastery, his principal seat in Tibet. The dispute eventually reached the courts, where it was decided that the Karmapa had indeed located the true incarnation.

White Umbrella

[1110 - 1193] Born the son of a practising Buddhist in Ratay in East Tibet, Dusum Khyenpa received his first dharma teachings from his father, and continued his education with other Buddhist teachers of the region until his twentieth year. Then he moved to Central Tibet where he spent the next twelve years in meditation and in study with famous scholars, among them Kyabpa Chokyi Senge, and Patsab Lotsawa Nyima Trag. At the age of thirty he was given Kagyu teachings by Gampopa; he was farther connected with the lineage by teachings he received from Rechungpa and from other students of Milarepa. The depth of his practice was such that he developed siddhis (powers) that enabled him to visit the sacred sites of the Diamond Way in India. At one of these, Udhiyana, dakinis shared their wisdom teachings with him. At forty-four, he left Central Tibet to return to the region of his birth, and spent the thirty-nine years until his death in establishing three thriving monasteries, sharing the Kagyu teachings, and training his students. Of these, he chose Drogon Rechen to be the next lineage-holder.

Maha Ati