Secondary
texts, explanations and commentaries; as opposed to primary sources such as the sutras.
Richard-Sherburne-A-Lamp-for-the-Path-and-Commentary-of-Atisha
the Mahayana Bodhisattva's Vehicle seeking Buddhahood for the sake of others.
The first two Paths are considered Mundane in that the virtues being practised do not yet entail direct personal experience of the Four Truths.
The remaining three Paths are called Supramundane because the seeker's experience is now a personal awareness and growth in the insights and wisdom which constitute the Enlightenment above and beyond even the ordinary good person's practice of virtue.
See Chart I.
Five Powers (stobs/balani). Same as Aids to Libera. tion (q. v. ).
Five Precepts (bslab-pa'i gzhi/sik~pada). Five rules of the Lay Devotee
(q. v. ).
Five Wisdoms (ye-shes/jnanani). 1) Wisdom about the purified nature of
the Ultimate Element, 2) Mirror-like Wisdom, 3) Wisdom of Equanimity, 4) Investigative Wisdom, 5) Wisdom about what needs to be done.
Four Applications of Mindfulness (dran-pa nye-bar bzhag-pa/smrti- upasthanani). Directing one's awareness to: 1) body, 2) feelings, 3) thoughts, 4) phenomena.
Four Bases of Miraculous Powers {rdzu-'phrul gyi rkang-pa/rddhi- padal)). Elements necessary for an adept to work wonders for others: 1) desire to do so, 2) diligence in practice, 3) thought, 4) examination.
Four Basic Sins (pham-par byung-ba/parajika). The four most serious offences against the monastic rule; the transgressions comprising the Expulsion class in the Pratimok~a (q. v. ): 1) sexual intercourse, 2) theft, 3) homicide, 4) lying to praise self.
Four Infinitudes (tshad-med/apramiil). a). 1) love, 2) compassion, 3) gladness about others' happiness, 4) equanimity.
Four Means of Attraction (bsdu-pa'i dngos-po/sal! lgraha-vastiini). Four ways of making the Doctrine appealing to others: 1) showing generosity, 2). speaking in a kind and loving manner, 3) working for the benefit of others, 4) practising what one preaches.
GLOSSARY 195
? 196 A LAMP FOR THE PATH AND COMMENTARY
Four Modes of Life (tshul/karaka-dharma. l). ). Four exhortations made in the monk's ordination ceremony: 1) not to revile if reviled, 2) not to be angry when provoked, 3) not cursing when cursed, 4) not striking back if struck.
Four Resources (rten bzhi). Promises made in the ordination ceremony of novices and monks: 1) to live under trees, 2) to live by alms, 3) to live in rags, 4) to use simple medicines.
Four Right Efforts (yang-dag-par spong-ba/saiilyak-prahaQani). 1) to prevent evil which has not yet occurred, 2) to forsake evil which already exists, 3) to bring about good which does not yet exist, 4) to develop goodness which already exists.
Four Truths {bden-pa/satya). 1) All existence is suffering, 2) and this suffering has its origin in self-grasping, 3) and that origination of suffering can be stopped, 4) by means ofthe Eightfold Path (q. v. ).
Good Flask (bum-pa bzang-po/gola-bhadra). One of the Eight Great Powers (q. v. ).
Guru (bla-ma). Spiritual teacher.
Hearer (nyan-thos/sravaka). Follower of the Theravadin teaching; one
who is seeking his own liberation and striving to become an arhat
(q. v. ).
Higher Intention (lhag-bsam/adhyasaya). See Three Higher Trainings. Higher Vision {lhag-mthong/vipasyana). See Three Higher Trainings. Initiation (dbang/abhi? eka). A series of spiritual empowerments con-
ferred ritually by a qualified Tantric master, necessary for effective practice of different levels in the Mantra vehicle. The Union and Supreme Union tantras have an initiation called the Preceptor- Initiation which includes four parts: 1) Flask, 2) Secret, 3) Insight, 4) Syllable. For explanation of these, see Commentary, Chapter 7, notes 11 and 19.
Insight (shes-rab/prajna). The sixth ofthe Ten Perfections (q. v. ), always paired with Means as the two requisites for Enlightenment. Specifically, Insight is the experience of the total . emptiness of existence in all intrinsic natures, developed through study, reflection, and one's own growth in it.
Insight-Initiation. See Initiation.
Intermediate State (bar-ma-do'i srid-pa/antara-bhava). State between
death and rebirth, lasting anywhere from a moment to forty-nine days, when the conscious stream (q. v. ) is passing to the new kind of body determined by its habits-aggregate of the previous existence.
Intrinsic Nature (ngo-bo-nyid/svabhava). The apparently real self- identity of things.
Investigative Insight (so-sor rtog-pa'i shes-rab/pratyavek~ana-prajfia). Type of analysis necessary for realisation of the emptiness of inherent existence in all phenomena.
Joyous Level (rab-tu dga'-ba/pramudita). See Ten Levels.
Karma (las). Moral action and its consequences, or the totality of one's actions insofar as they have merited one's present rebirth and
condition and will continue to have future consequence.
? Lay Devotee (dge-bsnyen/upasaka). First and lowest of the Seven Ranks of Pratimok~a in the Buddhist community; lay persons who take five basic vows: 1) to renounce all taking of life, 2) to renounce all unlawful sexual activity, 3) to refrain from taking what is not given, 4) to avoid speaking untruths, and 5) to abstain from intoxicating drink and places of vulgar amusement.
Levels. See Ten Levels.
Limbs of Calmness (yan-lag/anga). See Commentary, Chapter 5, note
13.
Lord of the World ('jig-rten mgon/lokesvara). Epithet of the Buddha. Maitreya (byams-pa). The Bodhisattva of Love, whose Buddha-field is
presently the Tu~ita heaven, and who will come into the world as the next Buddha after Gautama. He is the inspirer of Asanga (q. v. ) in the teaching of the extensive practice of compassion.
Ma~"ala (dkyil-'khor). A geometric symbolic representation of the universe in all its directions, constructed either of actual graphic materials (paint, ink, sand) or mentally visualised according to prescribed rules of particular Tantras. The maq. Qala is used as a means of offering the universe to the Buddha, or in higher Tantras, of invoking one's assigned deity.
Maiijugho~a ('jam-pa'i dbyangs). Another name ofManjusri. Maiiju:Sri ('jam-dpal). Bodhissatva of Wisdom, inspirer of Nagarjuna in
the teaching of the profound view of Emptiness.
Mantra (gsang-sngags). Specific words or syllables whose recitation in
Tantric practice confers merit and power of the deity to whom they
belong.
Means (thabs/upaya). The frequent siitra term for the Perfections of the
virtues, Giving, Conduct, Patience, and so on, but excluding the Perfection of Insight. Means and Insight are always mentioned as a pair, the former Perfections denoting those which produce increasing karmic merit for better rebirths and purifying one's stream of consciousness, while the Perfection of Insight is the virtue itself through which Enlightenment is accomplished.
Meru (ri-rab). Himalayan mountain sacred in both Buddhist and Hindu tradition as the centre of the universe.
Middle Way (dbu-ma/madhyamika). The Mahayana school, also called the Emptiness system, which is based on the Perfection of Wisdom siitras and the writings of Nagarjuna and his lineage, inspired by MaftjusrL Called "Middle, Way" because of its insistence that Enlightenment is found somewhere between assertions of eternal realities and nothingness. Chapter 6 of the Commentary is AtiSa's endorsement of this school.
Monk (dge-slong/bhik~u). Ordained member of the Community who has successfully passed through the training and observed the vows of the Lay Devotee and Novice, and who is formally committed to the rules of the Pratimok~a by his acceptance into the Community in the ordination ceremony.
Mundane Paths ('jig-rten-pa'i lam/laukika-marga). See Five Paths.
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Nagarjuna (klu-sgrub). Second-century AD saint and author, reputed founder of the Middle Way (madhyamika) school of Mahayana, inspired by Mafijusri. Composer of the Basic Stanzas on the Middle Way and numerous other important works which Atlsa follows in his teaching on Higher Insight.
Nirv~a (mya-ngan-las-'das). Literally, "blown out" as with a candle's flame. The ultimate state of bliss and extinction of all possible cause of suffering. Three kinds of Nirval)a: 1) with-remainder, 2) without- remainder, 3) deferred. From the Mahayana point of view, Nirval)a- with-remainder is that of the Hlnayana Arhat whose afflicting obscurations (q. v. ) have ceased so that Nirval)a is achieved, but who retains some obscuration about what should have been known con- cerning the true nature of reality, that is the total non-inherent existence of both person and things. Nirval)a-without-remainder is
that of the Solitary Buddha, all of whose obscurations have ceased, but whose state is less complete because of his declining to return to the world of samsara for the sake of others. Deferred-Nirvana des- cribes the state of the Mahayana bodhisattva who has earned Nirval)a by eliminating all his obscurations, but by choice remains in sarpsara to continue working for the liberation of others out of compassion.
Non-self (bdag-med/anatman). Basic characteristic of Buddhist teach- ing. In Hlnayana, taken to mean the non-existence of soul or person; in Mahayana, extended to mean the non-existence both of person and of any inherently existing thing whatsoever.
Nun (dge-slong-ma/bhik~unr). Feminine counterpart of monk (q. v. ) with an additional stage of probation, and commitment to her appro- priate vows in formal ordination ceremony.
Obscuration (sgrib/avaral)a). Frequent Mahayana term denoting the hindrances and obstacles that stand in the way of Enlightenment. Of two kinds: 1) afflictions (q. v. ), those which have karmic consequences in terms of one's habitual tendencies, and 2) what still remains to be known (shes-bya/jfieya), that is the Insight yet to be gained concern- ing the emptiness of inherently existing things.
Ornaments of Virtuous Practice (dge-sbyong-gi rgyan/ sramal)a-alam-kara). Seventeen virtues pertaining to religious life; e. g. , having faith, suffering little ill health, having few needs, having greater patience, and so on.
Own-Existence (rang-bzhin/svabhava). A n inherently existing thing having its own nature and substance.
Perfection. See Ten Perfections.
Phenomenon (chos/dharma). Technical term denoting in the Hmayana
the ultimately real constitutive elements of the apparent world, con- ceived of as constantly appearing and disappearing instants of energy; hence "phenomenon". In Mahayana, even phenomena have no real inherent existence.
Po~dha (gso-sbyong). Buddhist "sabbath day", fortnightly religious observances at new and full moon of each month, marked especially for monks by community recitation of the Priitimo~a.
? Powers. See Five Powers and Eight Great Powers.
Pratimo~a (so-sor-thar-pa). Literally, "individual liberation". Used in
two senses: 1) referring to the Pratimok:ja Sutra which contains the list of some two hundred rules to which monks are vowed, or 2) referring to the vowed Buddhist religious community and its seven ranks. See Commentary, Chapter 3.
Preceptor-Initiation (slob-dpon dbang/acarya-abhiseka). See Initiation. Profound View (zab-mo lta-ba/gambhira-d~ti). Middle Way school term for its teaching on the emptiness of inherent existence of both
person and phenomena.
Progress Mind/Thought ('jug-sems/avatara-citta). Second of the two
stages of development of the Enlightenment-Thought, the first being Resolution (q. v. ). The distinction arises because of the question of whether the simple resolve to achieve Enlightenment for the sake of others is sufficient for achieving the goal, and at what point one's resolve continues into actual achievement.
Pure Life/Celibacy (tshangs-par spyod-pa/brahma-caryam). Originally the Indian term designating the student stage of life, which implied abstention from sexual activity. Later, the technical term for sexual purity and renunciation of marriage for religious pursuits; specifically, the monk's primary vow of religious celibacy for life in imitation of the Gautama Buddha.
Qualities of Purification (sbyangs-pa'i yon-tan/dhiita-gu~a). Twelve items having to do with the frugal equipment of monastic life, often paired with the Ornaments of Virtuous Practice (q. v. ); such as dust- heap rags cleaned for making the monastic robes, alms, possessing a single mat for meditation, and so on.
Realm of True Reality (chos-kyi-dbyings/dharma-dhatu). For Mahayanists, the ultimate reality underlying phenomena; that is, their non-existence as intrinsic natures, or Emptiness.
Refuges. See Three Refuges.
Relative Truth. See Two Truths.
Religious Life (rab-tu byung-ba/pravrajya). Technical term for monastic
community life according to vowed rules, as with novices and monks, and essentially implying celibacy; as opposed to lay-persons' life or the householder who is married, such as the Lay Devotee.
Resolution/Resolve-Mind/Resolve-Thought (smon-sems/pra~idhana- citta). The first determination of one who has the Enlightenment Thought (bodhicitta) to seek Enlightenment for the sake of others. The commitment that precedes the Progress-Mind/Thought (q. v. ).
S~sara ('khor-ba). The cycle of rebirth and transmigration. See Destinies.
Santideva (zhi-ba-lha). Eighth-century AD saint and scholar, author of the Compendium of Training and Progress in Practice, frequently quoted in the Commentary of Atisa. Inspired by Maiijugho~a as the primary teacher of the lineage which combjnes the practice of the Perfections with Middle Way school's theory of Insight.
GLOSSARY 199
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Sastra (bstan-bcos).
Secondary texts, explanations and commentaries; as opposed to primary sources such as the sutras.
Secret-Initiation. See Initiation.
Sense-Bases (skye-mched/ayatana). Traditiomil Buddhist analysis of the
appaxent Sel(, along with the aggregates and elements (q. v. ), to describe the process of cognition. Called "sense-base" because it combines six sensing organs or faculties with their proper objects; that is, the usual five senses and objects, and the mind and its object (which is phenomena) as the sixth.
Sevenfold Worship (mchod-pa'i yan-lag/pujana-anga). Practices pre- paratory to meditation: 1) Homage to the Buddhas and bodhisattvas, 2) Offering of pleasing objects, 3) Confession of sins, 4) Rejoicing at virtue, 5) Entreaty for the doctrine, 6) Petition for the Buddha's blessing, 7) Bestowal of merit on others. See Commentary, Chapter 1.
Seven Limbs of Enlighterunent (byang-chub kyi yan-lag/bodhi-anga). 1) Mindfulness, 2) Investigation of phenomena, 3) Diligence, 4) Joy, 5) Purity, 6) Concentration, 7) Equanimity.
Seven Noble Riches ('phags-pa'i nor/arya-dhanani). 1) Faith, 2) Conduct, 3) Sense of shame, 4) Dread of blame, 5) Learning, 6) Renunciation, 7) Insight.
Seven Precious Things (rin-po-che/ratnani). Traditional marks of royalty; 1) court, 2) elephants, 3} horses, 4) jewels, 5) harem, 6) subjects, 7) ministers.
SevenRaiiksofPratimo~. The two lay states: 1) Layman Devotee, and 2} Laywoman Devotee; and the five states in monastic life: 3) male Novice, 4) female Novice, 5) Nun-probationer, 6) Nun, and 7) Monk. Each state has its own particular rules of vowed observance and formal commitment ceremony.
Six Perfections. See T en Perfections.
Solitary Buddha (rang sangs-rgyas/pratyeka-buddha). A self-taught
Buddha, one of the two Hinayana paths (see Five Paths}, whose nirvaQ. a (q. v. ) is more complete than the Arhat's, and who does not return as a Bodhisattva to help teach others out of compassion.
Spiritual Friend (dge-ba'i bshes-gnyen/kalyaQ. a-mitra). Respectful title for one's guru or lama.
Stream of Consciousness. See Conscious Stream.
Suffering (sdug-bsngal/du~kha). One of the primary marks of Buddhist
teaching, that all is suffering; a reference to the first of the Four Holy
Truths.
Superknowledges (mngon-shes/abhijiia). The five (or six) preternatural
gifts arising from the practice of yoga and calming: 1} godlike sight, 2) godlike hearing, 3) knowledge of others' thoughts, 4) recollection of previous lives, 5) miraculous powers, 6) knowledge of having over- come obscurations. All are achievements to be used for the good of others. See-Commentary, Chapter 5.
Suvan;tadvipa (gser-gling-pa). . . One of Atisa's principal teachers, also called Dharmakirti, from whom he received both the Mind-Only and the Middle Way schoois' teachings.
? Tantra (rgyud). Canonical texts of the Mantra Vehicle, divided into seven classes by Atisa, but later reduced to four: 1) Action (kriya), 2) Practice (carya), 3) Union (yoga), and4) Supreme Union (anuttara- yoga). Tantras contain the swift mysti~al path of Buddhism, and are treated in the Commentary, Chapter 7.
Tara (sgrol-ma). "Saviouress", the compassionate goddess, partner of A valokitesvara, the Bodhisattva of Compassion. Atisa's patroness, and subsequently Tibet's favourite goddess because of Atisa's intro- ducing her devotion.
Tathagata (de-bzhin-gshegs-pa). "One who has gone thus. " Epithet of a Buddha, emphasising the unique and indescribable quality of Buddhahood.
Ten Directions (phyogs bcu/da? a-dis). The four cardinal directions of north-south-east-west with their intermediate points, plus zenith and nadir.
Ten Favourable Conditions ('byor bcu). I) human rebirth, 2) rebirth in a civilised country, 3) having sound sense faculties, 4) having karma that can be improved, 5) faith in the Buddha's doctrine, 6) appearance ofaBuddha,7)thattheBuddha'steachingexists,8)continuanceofhis teaching, 9) being a follower of his teaching, 10) living among virtuous Buddhists.
Ten Levels (sa bcu/dasa-bhiimi). Also called Bodhisattva Levels. Mahayana designation of ten stages through which bodhisattvas progress, beginning in the Vision Path (see Five Paths) through
Contemplation Path to Adept stage: 1) Joyous, 2) Stainless, 3) Luminous, 4) Flaming, 5) Invincible, 6) Face-to-Face, 7) Far-reach- ing, 8) Unshakeable, 9) True Mind, 10) Dharma-cloud. Each Level is traditionally paired with one of the Ten Perfections (q. v. ).
Ten Perfections (pha-rol-tu-phyin-pa/paramita). Cardinal virtues of Bodhisattva practice, originally listed as six in Mahayana siitras, with four more added in latedastras: 1) Giving, 2) Conduct, 3} Patience, 4} Diligence, 5) Concentration, 6) Insight, and 7) Resolution, 8) Skill-in- Means, 9) Power, 10) Knowledge.
T en ReHgious Practices (chos-spyod/dharma-carya). 1) Writing, 2) worship, 3) giving, 4) listening, 5) reading, 6) understanding, 7) explaining, 8) reciting, 9) reflecting, 10) contemplating.
Ten Thoughts of Enlightenment. An unclear reference in the Commentary, possibly referring the bodhisattva's practice of the Ten Perfections (q. v. ) on the Ten Levels.
Ten Unvirtuous Acts (mid-dge-ba'i chos/akusala-dharma). The Buddhist "Ten Commandments"; actions which merit bad karmic conse- quences. 1) Killing, 2) stealing, 3) sexual misconduct, 4) lying, 5) harsh speech, 6) slander, 7) idle speech, 8) covetousness, 9) ill-will, 10) false views.
Ten Virtuous Acts. The opposites of the Ten Unvirtuous Acts. Thatness (de-nyid/tattva). Reality; what is actually and truly real, as opposed to what is apparently true and real. Term for ultimate reality,
emptiness of all misconception.
GLOSSARY 201
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Thirty-two Marks. Extraordinary physical characteristics of a superman, traditional in Indian literature and applied to the Buddhas; e. g. golden-hued skin, long toes and fingers, hair-tuft between eyebrows, dark-blue eyes, and so on.
Thirty-seven Enlightenment Wings (byang-chub kyi phyogs/bodhipak- ~a). Mahayana formula embracing essential principles and practices of the bodhisattva path: the Four Applications, the Four Right Efforts, the Four Bases of Miraculous Power, the Five Dominants, the Five Powers, the Seven Limbs of Enlightenment, the Eightfold Path.
Three Bad Destinies (ngan-song gsum/tri-durgati). See Destinies.
Three Bodies ofa Buddha (sku-gsum/trikaya). Three modes under which Buddhas exist: Truth Body, Enjoyment Body, and Apparition Body.
See each individually.
Three Heaps (phung-bo gsum/tri-skandha). Practices which store up and
increase merit: confession of one's sins, rejoicing in virtue wherever
found, entreaty for the preaching of the doctrine.
Three Higher ? Trainings (lhag-pa'i bslab-pa/adhisila). Bodhisattva
practices designated as "higher" than Hinayana arhats' training because motivated by greater compassion and pursuing the complete realisation of emptiness: 1) Higher Conduct, 2) Higher Concentration, 3) Higher Insight. The latter two are the equivalent ofCalmness (q. v. ) and Higher Vision.
Three Jewels (dkoil-mchog gsum/tri-ratna). The Buddha, his Doctrine, and the Community.
Three Refuges (skyabs-'gro gsum/tri-saral}a-gamana). Formula declaring one's commitment to the Three Jewels.
True Nature (chos-nyid/dharmata). The ultimate reality of things, their emptiness of inherent existence, a synonym of Thatness.
Truth Body (chos-sku/dharma-kaya). Highest and most perfect mode of Buddhahood; the Buddha-nature as it is in itself, omniscience: ultimate reality. See Three Bodies.
Tshul-Khrims Rgyal-ba. Tibetan monk, disciple and constant com- panion of Atisa from India to Tibet; principal translator of most of Atisa's writings.
Two Equipments (tshogs/sari:lbhara). Merit and Knowledge. Traditional designation of the necessary qualities with which one must "equip" oneself for the pursuit of Enlightenment. Merit increases through the practice of virtue; knowledge, through the Perfection of Insight.
Two Truths (bden-pa gnyis/satya-dvaya). Mahayana distinction of the dual aspect of all objects of cognition: 1) relative truth (kun-rdzob bden-pa/samvrtti-satya); the ordinary worldly and conventional per- ception and expression of the apparent reality of things; and 2) ultimate truth (don-dam bden-pa/paramartha-satya), the emptiness of inherent existences, reality as it truly is.
Ultimate Element (chos-kyi dbyings/dharma-dhatu). See Realm of True Reality.
Ultimate Reality (de-kho-na-nyid/tattva). Same as Thatness (q. v. ) Ultimate Truth. See Two Truths.
? Vasubandhu (nor-gyi rtsa-lag/dbyig-gnyen). Third-century AD saint and scholar, brother of Asanga (q. v. ), author of numerous Mahayana treatises, and source of Atisa's division of three types of persons in the Lamp and Commentary.
Vehicle (theg-pa/yana). The most generic term for the three Buddhist ways of theory and practice which can carry one to E~lightenment: 1) the Lesser Vehicle (Hinayana) or Hearers' Vehicle (Sravakayana); also called Theravada, 2) the Greater Vehicle (Mahayana), and 3) the Vehicle of Mantra or Tantra (Mantrayana), the swift way to Enlightenment.
Wagons (shing-rta/ratha). Epithet in the same metaphor as Vehicle, used especially for the great writers and saints of Mahayana, Nagarjuna and Asailga.
Warmth (drod/u~ma). See Aids to Conviction.
GLOSSARY 203
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Primary Sources
Buddhist Scriptures
[Ot. ] = The Tibetan Tripitaka- Peking Edition. Kept in the Library of
Otani University. Editor: D. T. Suzuki. (Kyoto: 1957).
[Toh. ] = A Complete Catalogue of the Tibetan Buddhist Canon. Editors: Hakaju Ui et al. (Sendai: Tohoku Imperial University,
1934).
BIBLIOGRAPHY
[Tibetan and Sanskrit titles are given as they appear in AtiSa's texts; although they are frequently not the full titles as listed in the Catalogues. Several scriptures cannot be identified, either because they were not included in the Tibetan Canon compiled three cerzturies later or because they were known by different titles by that time. ]
Admonitions for the King Sutra Rlija-avaviidak. a-sutra
Rgyal po la gdams pa'i mdo (Ot. 887)
Admonitions on Desire Sutra Kama-apavadaka-sutra
'Dod pa Ia gdams pa'i mdo (Toh. 4523? ) All Dharanfs
Sarva-dharani
Gzungs tharm cad (Ot. 141) Arrest o f Misconduct Sutra
Du! J. Sila-nigraha-sutra
Tshul khrims 'chal pa tshar gcod pa'i mdo (Ot. 886) Assembly ofAll Gods
Lha thams cad 'dus pa (unidentified)
Basic Stanzas on the Middle Way: "Insight" by Nagarjuna
M ula-madhyamaka-klirikli-prajnli-niima
Dbu rna rtsa ba'i tshig le'ur byas pa shes rab ces bya ba (Ot. 5224) Basic Tantra o f Manju$ri
Mmiju$ri-mula-tantra
'Jam dpal gyi rtsa ba'i rgyud (Ot. 162) Beauty Mark o f the Secret Moon
Candra-guhya-tilaka
Zla gsang thig le (Ot. 111) Black DestroyerofYama
Kr~I'Ja-yamiiri
Gshin rje'i gshed nag po (Ot. 103)
Blaze ofReasoning: on "Essence ofthe Middle Way" by Bhavaviveka
Madhyamaka-hrdaya-vrtfi-tarka-jviilii Dbu rna rtog ge 'bar ba (Ot. 5256)
? Bodhisattva Levels by Asanga Bodhisattva-bhumi
Byang chub sems dpa'i sa (Ot. 5538)
Bodhisattva Section
Bodhisattva-piraka
Byang chub sems dpa'i sde snod (Ot. 760: 12)
Buddha Death's Head Buddha-kapiila
Sangs rgyas thod pa (Ot. 63)
Buddha-like Practice Buddha-sama-yoga
Sangs rgyas mnyam sbyor (Ot. 8)
Buddhapiilitii's Commentary on Basic Stanzas ofMiddle Way B uddhapiilitli-mrlla-madhyamaka-vrtti
Dbu ma rtsa ba'i 'grel pa buddha pii li ta (Ot. 5242)
Cause o f Splendour: Major Treatise on Progress in Thatness Tattva-avatiira-mahii-siistra-prabhiisa-kararJa by Jii. anakirti
De kho na nyid la 'jug pa'i bstan bcos chen por gsal bar mdzad pa (Ot.
5432)
Chapter on Concentration Equipment by Bodhibhadra
Samiidhi-sambhiira-parivarta
Ting nge 'dzin,gyi tshogs kyi le'u (Ot. 5444) Classification o f the Middle and Extremes by Maitreyanatha
Madhyiinta-vibhanga-kiirikii
Dbus dang mtha' rnam par 'byed pa (Ot. 5522) Clear Words: on Basic Middle Way by Candrakirti
Prasanna-padii-mrlla-madhyamaka-vrtti
Tshig don gsa/ ba (Ot. 5260) Cloud ofJewels Sutra
Ratna-megha-srltra
Dkon mchog sprin gi mdo (Ot. 897)
Commentary on the Sixty Stanzas ofReasoning by Candrakirti
Yukti-sastikii-vrtti
Rigs p~drug c~pa'i 'grel pa (Ot. 5265)
Commentary on the Twenty Verses on the Vow by Bodhibhadra
Sarrz vara-virrzsika-pafzjika
Sdom pa nyi shu pa'i 'grel pa (Ot. 5584) Compendium o f Doctrine Sutra
Dharma-sarrzgiti-srltra
Chos yang dag par sdud pa'i mdo (Ot. 904) Compendium o f Skills
Kalpa-samuccaya
Rtogpa kun las btus pa (Toh. 367) Compendium o f Sutra by Nagarjuna
Sutra-samuccaya
Mdo kun las btus pa (Ot. 5330) Compendium ofThatness: A Major Tantra
T attva-sarrzgraha-mahii-tantra
De kho na nyid bsdus pa'i rgyud chen po (Ot. 112)
BIBLIOGRAPHY 205
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C01;npendiumofTrainingbySantideva Silcyii-samuccaya
Bslab pa kun las btus pa (Ot. 5336)
Confession o f Failings (See Ritual for Confession o f Failings) Conquestofthe Triple World
Trailokya-vijaya
'Jig rten gsum las rnam par rgyal ba (Ot. 115) Conquest ofthe Unique Buddha Tantra
Advaya-samatii-vijaya-tantra
Gnyis su med pa rnam par rgyal ba'i rgyud (Ot. 87) Conversations on the Perfections by Arya5ura
Piiramitii-kathii
Pha rol tu phyin pa'i gtam dag (Ot. 5424)
Deeds ofSamiintabhadra (= Good Practice_ Resolves) Deeds ofthe Conqueror as a Mother
Jina-janani-caritra-nirdesa
Rgyal ba skyed mar mdzad pa (Ot. 5029) Descent into Lanka Sutra
Lankiivatiira-satra
Lang kar gsegs pa'i mdo (Ot. 775)
Destruction o f Errors About the Middle Way by Aryadeva
Madhyamaka-bftrama-ghiita
Dbu ma 'khrul pa 'joms pa (Ot. 5250) DhiirarJ. fs Blal,ing From the Mouth o f Ghosts
Preta-mukha-agni-jviila-dhiira7Ji
Yi dags kha nas me 'bar ba'i gzungs (Ot. 356) Diamond Crowners
Vajra-~rJ. fsa
Rdo rje gtsug tor (Toh. 590-603) Diamond Imp
V ajra-4iika
Rdo rje mkha' 'gro (Ot. 18) Diamond Summit
V ajra-sekhara
Rdo rje rtse mo (Ot. 113)
Eight Thousand Stanza Perfection o f Insight Sutra
A~tasahasrikii-prajnii-piiramitii-sutra
Shes rab kyi pha rol tu phyin pa brgyad stong pa'i mdo (Ot. 734) Embracing the Roots o f Virtue Sutra
Kufalamula-sarrzparigraha-sutra
Dge ba'i rtsa ba yongs su 'dzin pa'i mdo (Ot. 769) Essay on the Mind o f Enlightenment by Nagarjuna
Bodhicitta-vivarana
Byang chub sems ~nampar bshad pa (Ot. 5470) Excellent Dancer Tantra
Nartaka-para-tantra
Gar mkhan mchog (Ot. 424)
? Exhortation to Higher Intention Sutra Adhyasaya-sa'! 'lcodana-sutra
Lhag pa'i bsam pa bskul ba'i mdo (Ot. 760:25)
Explanation o f the Treasure o f Phenomenology by V asubandhu Abhidharma-kosa-bh~ya
Chos mngon pa'i mdzod pa'i bshad pa (Ot.
See Chart I.
Five Powers (stobs/balani). Same as Aids to Libera. tion (q. v. ).
Five Precepts (bslab-pa'i gzhi/sik~pada). Five rules of the Lay Devotee
(q. v. ).
Five Wisdoms (ye-shes/jnanani). 1) Wisdom about the purified nature of
the Ultimate Element, 2) Mirror-like Wisdom, 3) Wisdom of Equanimity, 4) Investigative Wisdom, 5) Wisdom about what needs to be done.
Four Applications of Mindfulness (dran-pa nye-bar bzhag-pa/smrti- upasthanani). Directing one's awareness to: 1) body, 2) feelings, 3) thoughts, 4) phenomena.
Four Bases of Miraculous Powers {rdzu-'phrul gyi rkang-pa/rddhi- padal)). Elements necessary for an adept to work wonders for others: 1) desire to do so, 2) diligence in practice, 3) thought, 4) examination.
Four Basic Sins (pham-par byung-ba/parajika). The four most serious offences against the monastic rule; the transgressions comprising the Expulsion class in the Pratimok~a (q. v. ): 1) sexual intercourse, 2) theft, 3) homicide, 4) lying to praise self.
Four Infinitudes (tshad-med/apramiil). a). 1) love, 2) compassion, 3) gladness about others' happiness, 4) equanimity.
Four Means of Attraction (bsdu-pa'i dngos-po/sal! lgraha-vastiini). Four ways of making the Doctrine appealing to others: 1) showing generosity, 2). speaking in a kind and loving manner, 3) working for the benefit of others, 4) practising what one preaches.
GLOSSARY 195
? 196 A LAMP FOR THE PATH AND COMMENTARY
Four Modes of Life (tshul/karaka-dharma. l). ). Four exhortations made in the monk's ordination ceremony: 1) not to revile if reviled, 2) not to be angry when provoked, 3) not cursing when cursed, 4) not striking back if struck.
Four Resources (rten bzhi). Promises made in the ordination ceremony of novices and monks: 1) to live under trees, 2) to live by alms, 3) to live in rags, 4) to use simple medicines.
Four Right Efforts (yang-dag-par spong-ba/saiilyak-prahaQani). 1) to prevent evil which has not yet occurred, 2) to forsake evil which already exists, 3) to bring about good which does not yet exist, 4) to develop goodness which already exists.
Four Truths {bden-pa/satya). 1) All existence is suffering, 2) and this suffering has its origin in self-grasping, 3) and that origination of suffering can be stopped, 4) by means ofthe Eightfold Path (q. v. ).
Good Flask (bum-pa bzang-po/gola-bhadra). One of the Eight Great Powers (q. v. ).
Guru (bla-ma). Spiritual teacher.
Hearer (nyan-thos/sravaka). Follower of the Theravadin teaching; one
who is seeking his own liberation and striving to become an arhat
(q. v. ).
Higher Intention (lhag-bsam/adhyasaya). See Three Higher Trainings. Higher Vision {lhag-mthong/vipasyana). See Three Higher Trainings. Initiation (dbang/abhi? eka). A series of spiritual empowerments con-
ferred ritually by a qualified Tantric master, necessary for effective practice of different levels in the Mantra vehicle. The Union and Supreme Union tantras have an initiation called the Preceptor- Initiation which includes four parts: 1) Flask, 2) Secret, 3) Insight, 4) Syllable. For explanation of these, see Commentary, Chapter 7, notes 11 and 19.
Insight (shes-rab/prajna). The sixth ofthe Ten Perfections (q. v. ), always paired with Means as the two requisites for Enlightenment. Specifically, Insight is the experience of the total . emptiness of existence in all intrinsic natures, developed through study, reflection, and one's own growth in it.
Insight-Initiation. See Initiation.
Intermediate State (bar-ma-do'i srid-pa/antara-bhava). State between
death and rebirth, lasting anywhere from a moment to forty-nine days, when the conscious stream (q. v. ) is passing to the new kind of body determined by its habits-aggregate of the previous existence.
Intrinsic Nature (ngo-bo-nyid/svabhava). The apparently real self- identity of things.
Investigative Insight (so-sor rtog-pa'i shes-rab/pratyavek~ana-prajfia). Type of analysis necessary for realisation of the emptiness of inherent existence in all phenomena.
Joyous Level (rab-tu dga'-ba/pramudita). See Ten Levels.
Karma (las). Moral action and its consequences, or the totality of one's actions insofar as they have merited one's present rebirth and
condition and will continue to have future consequence.
? Lay Devotee (dge-bsnyen/upasaka). First and lowest of the Seven Ranks of Pratimok~a in the Buddhist community; lay persons who take five basic vows: 1) to renounce all taking of life, 2) to renounce all unlawful sexual activity, 3) to refrain from taking what is not given, 4) to avoid speaking untruths, and 5) to abstain from intoxicating drink and places of vulgar amusement.
Levels. See Ten Levels.
Limbs of Calmness (yan-lag/anga). See Commentary, Chapter 5, note
13.
Lord of the World ('jig-rten mgon/lokesvara). Epithet of the Buddha. Maitreya (byams-pa). The Bodhisattva of Love, whose Buddha-field is
presently the Tu~ita heaven, and who will come into the world as the next Buddha after Gautama. He is the inspirer of Asanga (q. v. ) in the teaching of the extensive practice of compassion.
Ma~"ala (dkyil-'khor). A geometric symbolic representation of the universe in all its directions, constructed either of actual graphic materials (paint, ink, sand) or mentally visualised according to prescribed rules of particular Tantras. The maq. Qala is used as a means of offering the universe to the Buddha, or in higher Tantras, of invoking one's assigned deity.
Maiijugho~a ('jam-pa'i dbyangs). Another name ofManjusri. Maiiju:Sri ('jam-dpal). Bodhissatva of Wisdom, inspirer of Nagarjuna in
the teaching of the profound view of Emptiness.
Mantra (gsang-sngags). Specific words or syllables whose recitation in
Tantric practice confers merit and power of the deity to whom they
belong.
Means (thabs/upaya). The frequent siitra term for the Perfections of the
virtues, Giving, Conduct, Patience, and so on, but excluding the Perfection of Insight. Means and Insight are always mentioned as a pair, the former Perfections denoting those which produce increasing karmic merit for better rebirths and purifying one's stream of consciousness, while the Perfection of Insight is the virtue itself through which Enlightenment is accomplished.
Meru (ri-rab). Himalayan mountain sacred in both Buddhist and Hindu tradition as the centre of the universe.
Middle Way (dbu-ma/madhyamika). The Mahayana school, also called the Emptiness system, which is based on the Perfection of Wisdom siitras and the writings of Nagarjuna and his lineage, inspired by MaftjusrL Called "Middle, Way" because of its insistence that Enlightenment is found somewhere between assertions of eternal realities and nothingness. Chapter 6 of the Commentary is AtiSa's endorsement of this school.
Monk (dge-slong/bhik~u). Ordained member of the Community who has successfully passed through the training and observed the vows of the Lay Devotee and Novice, and who is formally committed to the rules of the Pratimok~a by his acceptance into the Community in the ordination ceremony.
Mundane Paths ('jig-rten-pa'i lam/laukika-marga). See Five Paths.
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? 198 A LAMP FOR THE PATH AND COMMENTARY
Nagarjuna (klu-sgrub). Second-century AD saint and author, reputed founder of the Middle Way (madhyamika) school of Mahayana, inspired by Mafijusri. Composer of the Basic Stanzas on the Middle Way and numerous other important works which Atlsa follows in his teaching on Higher Insight.
Nirv~a (mya-ngan-las-'das). Literally, "blown out" as with a candle's flame. The ultimate state of bliss and extinction of all possible cause of suffering. Three kinds of Nirval)a: 1) with-remainder, 2) without- remainder, 3) deferred. From the Mahayana point of view, Nirval)a- with-remainder is that of the Hlnayana Arhat whose afflicting obscurations (q. v. ) have ceased so that Nirval)a is achieved, but who retains some obscuration about what should have been known con- cerning the true nature of reality, that is the total non-inherent existence of both person and things. Nirval)a-without-remainder is
that of the Solitary Buddha, all of whose obscurations have ceased, but whose state is less complete because of his declining to return to the world of samsara for the sake of others. Deferred-Nirvana des- cribes the state of the Mahayana bodhisattva who has earned Nirval)a by eliminating all his obscurations, but by choice remains in sarpsara to continue working for the liberation of others out of compassion.
Non-self (bdag-med/anatman). Basic characteristic of Buddhist teach- ing. In Hlnayana, taken to mean the non-existence of soul or person; in Mahayana, extended to mean the non-existence both of person and of any inherently existing thing whatsoever.
Nun (dge-slong-ma/bhik~unr). Feminine counterpart of monk (q. v. ) with an additional stage of probation, and commitment to her appro- priate vows in formal ordination ceremony.
Obscuration (sgrib/avaral)a). Frequent Mahayana term denoting the hindrances and obstacles that stand in the way of Enlightenment. Of two kinds: 1) afflictions (q. v. ), those which have karmic consequences in terms of one's habitual tendencies, and 2) what still remains to be known (shes-bya/jfieya), that is the Insight yet to be gained concern- ing the emptiness of inherently existing things.
Ornaments of Virtuous Practice (dge-sbyong-gi rgyan/ sramal)a-alam-kara). Seventeen virtues pertaining to religious life; e. g. , having faith, suffering little ill health, having few needs, having greater patience, and so on.
Own-Existence (rang-bzhin/svabhava). A n inherently existing thing having its own nature and substance.
Perfection. See Ten Perfections.
Phenomenon (chos/dharma). Technical term denoting in the Hmayana
the ultimately real constitutive elements of the apparent world, con- ceived of as constantly appearing and disappearing instants of energy; hence "phenomenon". In Mahayana, even phenomena have no real inherent existence.
Po~dha (gso-sbyong). Buddhist "sabbath day", fortnightly religious observances at new and full moon of each month, marked especially for monks by community recitation of the Priitimo~a.
? Powers. See Five Powers and Eight Great Powers.
Pratimo~a (so-sor-thar-pa). Literally, "individual liberation". Used in
two senses: 1) referring to the Pratimok:ja Sutra which contains the list of some two hundred rules to which monks are vowed, or 2) referring to the vowed Buddhist religious community and its seven ranks. See Commentary, Chapter 3.
Preceptor-Initiation (slob-dpon dbang/acarya-abhiseka). See Initiation. Profound View (zab-mo lta-ba/gambhira-d~ti). Middle Way school term for its teaching on the emptiness of inherent existence of both
person and phenomena.
Progress Mind/Thought ('jug-sems/avatara-citta). Second of the two
stages of development of the Enlightenment-Thought, the first being Resolution (q. v. ). The distinction arises because of the question of whether the simple resolve to achieve Enlightenment for the sake of others is sufficient for achieving the goal, and at what point one's resolve continues into actual achievement.
Pure Life/Celibacy (tshangs-par spyod-pa/brahma-caryam). Originally the Indian term designating the student stage of life, which implied abstention from sexual activity. Later, the technical term for sexual purity and renunciation of marriage for religious pursuits; specifically, the monk's primary vow of religious celibacy for life in imitation of the Gautama Buddha.
Qualities of Purification (sbyangs-pa'i yon-tan/dhiita-gu~a). Twelve items having to do with the frugal equipment of monastic life, often paired with the Ornaments of Virtuous Practice (q. v. ); such as dust- heap rags cleaned for making the monastic robes, alms, possessing a single mat for meditation, and so on.
Realm of True Reality (chos-kyi-dbyings/dharma-dhatu). For Mahayanists, the ultimate reality underlying phenomena; that is, their non-existence as intrinsic natures, or Emptiness.
Refuges. See Three Refuges.
Relative Truth. See Two Truths.
Religious Life (rab-tu byung-ba/pravrajya). Technical term for monastic
community life according to vowed rules, as with novices and monks, and essentially implying celibacy; as opposed to lay-persons' life or the householder who is married, such as the Lay Devotee.
Resolution/Resolve-Mind/Resolve-Thought (smon-sems/pra~idhana- citta). The first determination of one who has the Enlightenment Thought (bodhicitta) to seek Enlightenment for the sake of others. The commitment that precedes the Progress-Mind/Thought (q. v. ).
S~sara ('khor-ba). The cycle of rebirth and transmigration. See Destinies.
Santideva (zhi-ba-lha). Eighth-century AD saint and scholar, author of the Compendium of Training and Progress in Practice, frequently quoted in the Commentary of Atisa. Inspired by Maiijugho~a as the primary teacher of the lineage which combjnes the practice of the Perfections with Middle Way school's theory of Insight.
GLOSSARY 199
? 200 A LAMP FOR THE PATH AND COMMENTARY
Sastra (bstan-bcos).
Secondary texts, explanations and commentaries; as opposed to primary sources such as the sutras.
Secret-Initiation. See Initiation.
Sense-Bases (skye-mched/ayatana). Traditiomil Buddhist analysis of the
appaxent Sel(, along with the aggregates and elements (q. v. ), to describe the process of cognition. Called "sense-base" because it combines six sensing organs or faculties with their proper objects; that is, the usual five senses and objects, and the mind and its object (which is phenomena) as the sixth.
Sevenfold Worship (mchod-pa'i yan-lag/pujana-anga). Practices pre- paratory to meditation: 1) Homage to the Buddhas and bodhisattvas, 2) Offering of pleasing objects, 3) Confession of sins, 4) Rejoicing at virtue, 5) Entreaty for the doctrine, 6) Petition for the Buddha's blessing, 7) Bestowal of merit on others. See Commentary, Chapter 1.
Seven Limbs of Enlighterunent (byang-chub kyi yan-lag/bodhi-anga). 1) Mindfulness, 2) Investigation of phenomena, 3) Diligence, 4) Joy, 5) Purity, 6) Concentration, 7) Equanimity.
Seven Noble Riches ('phags-pa'i nor/arya-dhanani). 1) Faith, 2) Conduct, 3) Sense of shame, 4) Dread of blame, 5) Learning, 6) Renunciation, 7) Insight.
Seven Precious Things (rin-po-che/ratnani). Traditional marks of royalty; 1) court, 2) elephants, 3} horses, 4) jewels, 5) harem, 6) subjects, 7) ministers.
SevenRaiiksofPratimo~. The two lay states: 1) Layman Devotee, and 2} Laywoman Devotee; and the five states in monastic life: 3) male Novice, 4) female Novice, 5) Nun-probationer, 6) Nun, and 7) Monk. Each state has its own particular rules of vowed observance and formal commitment ceremony.
Six Perfections. See T en Perfections.
Solitary Buddha (rang sangs-rgyas/pratyeka-buddha). A self-taught
Buddha, one of the two Hinayana paths (see Five Paths}, whose nirvaQ. a (q. v. ) is more complete than the Arhat's, and who does not return as a Bodhisattva to help teach others out of compassion.
Spiritual Friend (dge-ba'i bshes-gnyen/kalyaQ. a-mitra). Respectful title for one's guru or lama.
Stream of Consciousness. See Conscious Stream.
Suffering (sdug-bsngal/du~kha). One of the primary marks of Buddhist
teaching, that all is suffering; a reference to the first of the Four Holy
Truths.
Superknowledges (mngon-shes/abhijiia). The five (or six) preternatural
gifts arising from the practice of yoga and calming: 1} godlike sight, 2) godlike hearing, 3) knowledge of others' thoughts, 4) recollection of previous lives, 5) miraculous powers, 6) knowledge of having over- come obscurations. All are achievements to be used for the good of others. See-Commentary, Chapter 5.
Suvan;tadvipa (gser-gling-pa). . . One of Atisa's principal teachers, also called Dharmakirti, from whom he received both the Mind-Only and the Middle Way schoois' teachings.
? Tantra (rgyud). Canonical texts of the Mantra Vehicle, divided into seven classes by Atisa, but later reduced to four: 1) Action (kriya), 2) Practice (carya), 3) Union (yoga), and4) Supreme Union (anuttara- yoga). Tantras contain the swift mysti~al path of Buddhism, and are treated in the Commentary, Chapter 7.
Tara (sgrol-ma). "Saviouress", the compassionate goddess, partner of A valokitesvara, the Bodhisattva of Compassion. Atisa's patroness, and subsequently Tibet's favourite goddess because of Atisa's intro- ducing her devotion.
Tathagata (de-bzhin-gshegs-pa). "One who has gone thus. " Epithet of a Buddha, emphasising the unique and indescribable quality of Buddhahood.
Ten Directions (phyogs bcu/da? a-dis). The four cardinal directions of north-south-east-west with their intermediate points, plus zenith and nadir.
Ten Favourable Conditions ('byor bcu). I) human rebirth, 2) rebirth in a civilised country, 3) having sound sense faculties, 4) having karma that can be improved, 5) faith in the Buddha's doctrine, 6) appearance ofaBuddha,7)thattheBuddha'steachingexists,8)continuanceofhis teaching, 9) being a follower of his teaching, 10) living among virtuous Buddhists.
Ten Levels (sa bcu/dasa-bhiimi). Also called Bodhisattva Levels. Mahayana designation of ten stages through which bodhisattvas progress, beginning in the Vision Path (see Five Paths) through
Contemplation Path to Adept stage: 1) Joyous, 2) Stainless, 3) Luminous, 4) Flaming, 5) Invincible, 6) Face-to-Face, 7) Far-reach- ing, 8) Unshakeable, 9) True Mind, 10) Dharma-cloud. Each Level is traditionally paired with one of the Ten Perfections (q. v. ).
Ten Perfections (pha-rol-tu-phyin-pa/paramita). Cardinal virtues of Bodhisattva practice, originally listed as six in Mahayana siitras, with four more added in latedastras: 1) Giving, 2) Conduct, 3} Patience, 4} Diligence, 5) Concentration, 6) Insight, and 7) Resolution, 8) Skill-in- Means, 9) Power, 10) Knowledge.
T en ReHgious Practices (chos-spyod/dharma-carya). 1) Writing, 2) worship, 3) giving, 4) listening, 5) reading, 6) understanding, 7) explaining, 8) reciting, 9) reflecting, 10) contemplating.
Ten Thoughts of Enlightenment. An unclear reference in the Commentary, possibly referring the bodhisattva's practice of the Ten Perfections (q. v. ) on the Ten Levels.
Ten Unvirtuous Acts (mid-dge-ba'i chos/akusala-dharma). The Buddhist "Ten Commandments"; actions which merit bad karmic conse- quences. 1) Killing, 2) stealing, 3) sexual misconduct, 4) lying, 5) harsh speech, 6) slander, 7) idle speech, 8) covetousness, 9) ill-will, 10) false views.
Ten Virtuous Acts. The opposites of the Ten Unvirtuous Acts. Thatness (de-nyid/tattva). Reality; what is actually and truly real, as opposed to what is apparently true and real. Term for ultimate reality,
emptiness of all misconception.
GLOSSARY 201
? 202 A LAMP FOR THE PATH AND COMMENTARY
Thirty-two Marks. Extraordinary physical characteristics of a superman, traditional in Indian literature and applied to the Buddhas; e. g. golden-hued skin, long toes and fingers, hair-tuft between eyebrows, dark-blue eyes, and so on.
Thirty-seven Enlightenment Wings (byang-chub kyi phyogs/bodhipak- ~a). Mahayana formula embracing essential principles and practices of the bodhisattva path: the Four Applications, the Four Right Efforts, the Four Bases of Miraculous Power, the Five Dominants, the Five Powers, the Seven Limbs of Enlightenment, the Eightfold Path.
Three Bad Destinies (ngan-song gsum/tri-durgati). See Destinies.
Three Bodies ofa Buddha (sku-gsum/trikaya). Three modes under which Buddhas exist: Truth Body, Enjoyment Body, and Apparition Body.
See each individually.
Three Heaps (phung-bo gsum/tri-skandha). Practices which store up and
increase merit: confession of one's sins, rejoicing in virtue wherever
found, entreaty for the preaching of the doctrine.
Three Higher ? Trainings (lhag-pa'i bslab-pa/adhisila). Bodhisattva
practices designated as "higher" than Hinayana arhats' training because motivated by greater compassion and pursuing the complete realisation of emptiness: 1) Higher Conduct, 2) Higher Concentration, 3) Higher Insight. The latter two are the equivalent ofCalmness (q. v. ) and Higher Vision.
Three Jewels (dkoil-mchog gsum/tri-ratna). The Buddha, his Doctrine, and the Community.
Three Refuges (skyabs-'gro gsum/tri-saral}a-gamana). Formula declaring one's commitment to the Three Jewels.
True Nature (chos-nyid/dharmata). The ultimate reality of things, their emptiness of inherent existence, a synonym of Thatness.
Truth Body (chos-sku/dharma-kaya). Highest and most perfect mode of Buddhahood; the Buddha-nature as it is in itself, omniscience: ultimate reality. See Three Bodies.
Tshul-Khrims Rgyal-ba. Tibetan monk, disciple and constant com- panion of Atisa from India to Tibet; principal translator of most of Atisa's writings.
Two Equipments (tshogs/sari:lbhara). Merit and Knowledge. Traditional designation of the necessary qualities with which one must "equip" oneself for the pursuit of Enlightenment. Merit increases through the practice of virtue; knowledge, through the Perfection of Insight.
Two Truths (bden-pa gnyis/satya-dvaya). Mahayana distinction of the dual aspect of all objects of cognition: 1) relative truth (kun-rdzob bden-pa/samvrtti-satya); the ordinary worldly and conventional per- ception and expression of the apparent reality of things; and 2) ultimate truth (don-dam bden-pa/paramartha-satya), the emptiness of inherent existences, reality as it truly is.
Ultimate Element (chos-kyi dbyings/dharma-dhatu). See Realm of True Reality.
Ultimate Reality (de-kho-na-nyid/tattva). Same as Thatness (q. v. ) Ultimate Truth. See Two Truths.
? Vasubandhu (nor-gyi rtsa-lag/dbyig-gnyen). Third-century AD saint and scholar, brother of Asanga (q. v. ), author of numerous Mahayana treatises, and source of Atisa's division of three types of persons in the Lamp and Commentary.
Vehicle (theg-pa/yana). The most generic term for the three Buddhist ways of theory and practice which can carry one to E~lightenment: 1) the Lesser Vehicle (Hinayana) or Hearers' Vehicle (Sravakayana); also called Theravada, 2) the Greater Vehicle (Mahayana), and 3) the Vehicle of Mantra or Tantra (Mantrayana), the swift way to Enlightenment.
Wagons (shing-rta/ratha). Epithet in the same metaphor as Vehicle, used especially for the great writers and saints of Mahayana, Nagarjuna and Asailga.
Warmth (drod/u~ma). See Aids to Conviction.
GLOSSARY 203
? A
Primary Sources
Buddhist Scriptures
[Ot. ] = The Tibetan Tripitaka- Peking Edition. Kept in the Library of
Otani University. Editor: D. T. Suzuki. (Kyoto: 1957).
[Toh. ] = A Complete Catalogue of the Tibetan Buddhist Canon. Editors: Hakaju Ui et al. (Sendai: Tohoku Imperial University,
1934).
BIBLIOGRAPHY
[Tibetan and Sanskrit titles are given as they appear in AtiSa's texts; although they are frequently not the full titles as listed in the Catalogues. Several scriptures cannot be identified, either because they were not included in the Tibetan Canon compiled three cerzturies later or because they were known by different titles by that time. ]
Admonitions for the King Sutra Rlija-avaviidak. a-sutra
Rgyal po la gdams pa'i mdo (Ot. 887)
Admonitions on Desire Sutra Kama-apavadaka-sutra
'Dod pa Ia gdams pa'i mdo (Toh. 4523? ) All Dharanfs
Sarva-dharani
Gzungs tharm cad (Ot. 141) Arrest o f Misconduct Sutra
Du! J. Sila-nigraha-sutra
Tshul khrims 'chal pa tshar gcod pa'i mdo (Ot. 886) Assembly ofAll Gods
Lha thams cad 'dus pa (unidentified)
Basic Stanzas on the Middle Way: "Insight" by Nagarjuna
M ula-madhyamaka-klirikli-prajnli-niima
Dbu rna rtsa ba'i tshig le'ur byas pa shes rab ces bya ba (Ot. 5224) Basic Tantra o f Manju$ri
Mmiju$ri-mula-tantra
'Jam dpal gyi rtsa ba'i rgyud (Ot. 162) Beauty Mark o f the Secret Moon
Candra-guhya-tilaka
Zla gsang thig le (Ot. 111) Black DestroyerofYama
Kr~I'Ja-yamiiri
Gshin rje'i gshed nag po (Ot. 103)
Blaze ofReasoning: on "Essence ofthe Middle Way" by Bhavaviveka
Madhyamaka-hrdaya-vrtfi-tarka-jviilii Dbu rna rtog ge 'bar ba (Ot. 5256)
? Bodhisattva Levels by Asanga Bodhisattva-bhumi
Byang chub sems dpa'i sa (Ot. 5538)
Bodhisattva Section
Bodhisattva-piraka
Byang chub sems dpa'i sde snod (Ot. 760: 12)
Buddha Death's Head Buddha-kapiila
Sangs rgyas thod pa (Ot. 63)
Buddha-like Practice Buddha-sama-yoga
Sangs rgyas mnyam sbyor (Ot. 8)
Buddhapiilitii's Commentary on Basic Stanzas ofMiddle Way B uddhapiilitli-mrlla-madhyamaka-vrtti
Dbu ma rtsa ba'i 'grel pa buddha pii li ta (Ot. 5242)
Cause o f Splendour: Major Treatise on Progress in Thatness Tattva-avatiira-mahii-siistra-prabhiisa-kararJa by Jii. anakirti
De kho na nyid la 'jug pa'i bstan bcos chen por gsal bar mdzad pa (Ot.
5432)
Chapter on Concentration Equipment by Bodhibhadra
Samiidhi-sambhiira-parivarta
Ting nge 'dzin,gyi tshogs kyi le'u (Ot. 5444) Classification o f the Middle and Extremes by Maitreyanatha
Madhyiinta-vibhanga-kiirikii
Dbus dang mtha' rnam par 'byed pa (Ot. 5522) Clear Words: on Basic Middle Way by Candrakirti
Prasanna-padii-mrlla-madhyamaka-vrtti
Tshig don gsa/ ba (Ot. 5260) Cloud ofJewels Sutra
Ratna-megha-srltra
Dkon mchog sprin gi mdo (Ot. 897)
Commentary on the Sixty Stanzas ofReasoning by Candrakirti
Yukti-sastikii-vrtti
Rigs p~drug c~pa'i 'grel pa (Ot. 5265)
Commentary on the Twenty Verses on the Vow by Bodhibhadra
Sarrz vara-virrzsika-pafzjika
Sdom pa nyi shu pa'i 'grel pa (Ot. 5584) Compendium o f Doctrine Sutra
Dharma-sarrzgiti-srltra
Chos yang dag par sdud pa'i mdo (Ot. 904) Compendium o f Skills
Kalpa-samuccaya
Rtogpa kun las btus pa (Toh. 367) Compendium o f Sutra by Nagarjuna
Sutra-samuccaya
Mdo kun las btus pa (Ot. 5330) Compendium ofThatness: A Major Tantra
T attva-sarrzgraha-mahii-tantra
De kho na nyid bsdus pa'i rgyud chen po (Ot. 112)
BIBLIOGRAPHY 205
? 206 A LAMP FOR THE PATH AND COMMENTARY
C01;npendiumofTrainingbySantideva Silcyii-samuccaya
Bslab pa kun las btus pa (Ot. 5336)
Confession o f Failings (See Ritual for Confession o f Failings) Conquestofthe Triple World
Trailokya-vijaya
'Jig rten gsum las rnam par rgyal ba (Ot. 115) Conquest ofthe Unique Buddha Tantra
Advaya-samatii-vijaya-tantra
Gnyis su med pa rnam par rgyal ba'i rgyud (Ot. 87) Conversations on the Perfections by Arya5ura
Piiramitii-kathii
Pha rol tu phyin pa'i gtam dag (Ot. 5424)
Deeds ofSamiintabhadra (= Good Practice_ Resolves) Deeds ofthe Conqueror as a Mother
Jina-janani-caritra-nirdesa
Rgyal ba skyed mar mdzad pa (Ot. 5029) Descent into Lanka Sutra
Lankiivatiira-satra
Lang kar gsegs pa'i mdo (Ot. 775)
Destruction o f Errors About the Middle Way by Aryadeva
Madhyamaka-bftrama-ghiita
Dbu ma 'khrul pa 'joms pa (Ot. 5250) DhiirarJ. fs Blal,ing From the Mouth o f Ghosts
Preta-mukha-agni-jviila-dhiira7Ji
Yi dags kha nas me 'bar ba'i gzungs (Ot. 356) Diamond Crowners
Vajra-~rJ. fsa
Rdo rje gtsug tor (Toh. 590-603) Diamond Imp
V ajra-4iika
Rdo rje mkha' 'gro (Ot. 18) Diamond Summit
V ajra-sekhara
Rdo rje rtse mo (Ot. 113)
Eight Thousand Stanza Perfection o f Insight Sutra
A~tasahasrikii-prajnii-piiramitii-sutra
Shes rab kyi pha rol tu phyin pa brgyad stong pa'i mdo (Ot. 734) Embracing the Roots o f Virtue Sutra
Kufalamula-sarrzparigraha-sutra
Dge ba'i rtsa ba yongs su 'dzin pa'i mdo (Ot. 769) Essay on the Mind o f Enlightenment by Nagarjuna
Bodhicitta-vivarana
Byang chub sems ~nampar bshad pa (Ot. 5470) Excellent Dancer Tantra
Nartaka-para-tantra
Gar mkhan mchog (Ot. 424)
? Exhortation to Higher Intention Sutra Adhyasaya-sa'! 'lcodana-sutra
Lhag pa'i bsam pa bskul ba'i mdo (Ot. 760:25)
Explanation o f the Treasure o f Phenomenology by V asubandhu Abhidharma-kosa-bh~ya
Chos mngon pa'i mdzod pa'i bshad pa (Ot.
