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123. laksana - attributes, marks, signs; the 32 ordinary and 80 special
marks of Lord Buddha.
124. anuvyanjana - expression.
125. abhisamaya - true 'joana'; it has two stages; 'dharma-ksanti' i. e.
passion for dharma and' dharrna-darsana ' or experiencing
dharma.
126. dharma-kava - the subtle form of Lord Buddha which is in-
corporeal, indescribable "pararnarthic ' in essence and is the
equivalent to 'sunyata'.
127. sambhava - generation, creation.
128. udagrahana - grasping, taking up, holding onto.
129. unrnarga - deviation, wrong road.
130. vyapadesa - appellation, designation.
131. samadhi - a state of meditational absorption; 'samyaka adheiyte
ekagri-knyate' 'viksepana'.
132. srutamayi - listening to and reading of scriptures etc.
133. agarna - collection of scriptures.
134. chintarnayi - reflective, contemplative.
135. neetartha - intelligible meaning.
136. neyartha - dubious meaning.
137. bhutartha - that which has actually happened, real facts.
138. abhutartha - not a fact.
139. vichikitsa - doubt, uncertainty.
140. tirthika - those belonging to non-buddhistic schools of thought
~ '
GLOSSARY-! 107
like 'samkhya', 'vaisesika ', 'nirgrantha' and 'ajrvakas'.
'vyuthana'. Why are 'kritsnas' so called? Because they attract the
141. 142.
143. 144. 145.
146. 1. 47.
148. 149. 150. 151. 152. 153.
154. 155. 156.
157.
158. 159. 160. 161. 162.
163.
164. 165. 166. 167. 168.
nairatarnya - the theory of non-soul; there is no permanent entity as 'atma'.
anutpad - non-generation, non-creation.
utpada - generation, creation.
abhinivesa - adherence to, relying on.
yonisa - abstract meditation by which one realises 'anitya' and 'anatrna'.
yoni - path.
yonisa prichha -
phenomena.
chakara-mukha -
abhava-rnukha - non-existent by nature.
Isvara - the vedic concept of a supreme, omnipotent god. kramsa - one after the other.
nirapeksattvata - owing to independence.
artha-kriya - action performed with a special purpose; it aims at the attainment of the 'arrha' (objective) and the giving up of the 'anartha ' (non-essential).
samaropa - superimposition.
asata ~ that which is not.
akasa - space, void, Nagarjuna believed it to be beyond both
'bhava' and 'abhava'
nirodh -lit. 'cessation', the third of the four 'arya-saryas', it too is beyond bhava and 'abhava'.
avyavadhana - no-interval or interim.
ksana - lit. 'moment'.
pinda - mass, body.
savayava -lit. 'with limbs', alive active.
samvriti satya - apparent but illusory truth as distinguished from 'pararnartha satya' or the ultimate truth of things.
vijnana-cognition: skandha - lit. (heap), bundle, aggregate, 'vijfiana ' skandha ' is one of the five such aggregates, the other four being those of 'rupa ', 'vedana ', 'samjfia' and 'sarnskara'. aleeka - falsehood, meaningless.
rnaya - delusion.
nirabhilasa - without bias.
pratipatti - acquisition, comprehension, meditative realisation. prithvi-kritsna - the first of the ten' kritsnas': the sanskrit' kritsna' becomes 'kasana' in paJi, thus 'prithvi kritsna' generally came to be called 'prithvi kasana ' or 'kasina '; Pali 'patthvi kasana '; there are forty 'karmasthanas', ten krisnas, ten asubhas, ten 'anusmritis' four 'brahma-viharas ', four 'arupya', one "sarnjfia ' and one
inquiring into the empty.
pararnarthic
state of
? 108 BHAVANAKRAMA
GLOSSARY-[ 109
meditative aspects of the' kritsna ' (or entire) mind (chitta).
In 'prithvi kritsna ', the first of the eight dhyanas, the object of concentration is an earthen pot at a lonenly place, extending the sadhaka's reflective process to all names and synonyms of earth (' prithvi '); the exercise of dhyana through 'kritsna' is called 'karma -kasina'.
169. 'sarnatha' - a state of total tranquillity; calm abiding.
170. samahita - one of a sedate mind; meditative equipoise; balanced.
171. adhivasana - commending, awareness.
172. veerya - persevering effort.
173. slla - conduct, to be cultivated as one of the six perfections.
174. papa-desana - indicating, confessing, stating, one's sins or faults,
it is the first step in bodhicharya,
175. punyanurnodana - commending the qualities of virtuous living.
176. padmasana - sitting crosslegged in lotus posture; one of the more
comfortahle 'asanas' or postures for meditation.
177. viksepa dosa - distraction; ignorance which leads to illusionary
views; one of the 'klesa-mahabhaumikas'.
178. alambana - an apparent, palable mental prop or support for
sadhana; for example, a 'ghata ' (piture) as an accessory aid for
dhyana,
179. sunyata is of 18 types (though according to Haribhadra, it is of 20
types) as follows; adhyatrna sunyata, bahirdha, sunyata-sunyata, rnaha, pararnartha, samskrita, asamskrita, atyanta, anavaragra, prakriti, sarvadharma, laksana, upalambha, abhava-svabhava, bhava, abhava, svabhava and parabhava 'sunyata '.
180. vastubheda - is of two kinds; 'suddha' and'parikalpita'. The first is paramartha state and the second a deviation from it being based on 'kalpana' or imagination.
181. abhidharma - the third 'pitaka ' or basket of Lord Buddha's word, so called because of its three attributes of 'abhiksnyata (ability to elucidate many facets of the some dharma), 'abhibhavata ' (ability to refute other beliefs), and 'abhigatita ' (ability to offer a tangihle exposition of the tenets of Buddha-dharma).
182. styana - lassitude.
183. akarrnanyata - do-nothing-ness;
184. samvega - detachment.
185. abhisarnskara - refining, variation.
186. sva-rasa-vahi - of its own volition.
187. abhoga - effort.
188. satyabhoga - true effort.
189. sama-pravritti - 'sama ' is second of the five steps by which
complete control over first dhyana is achieved; tendency towards
'sarna ' or balance.
190. viksepa - one of the ten 'klesa-mahabhaumikas': described as
'klista-samadhi' or complicated, confused sarnadhi.
191. samanvaharana - withdrawal of the senses from the world.
192. dosa - fault, shortcoming.
193. kausidya - sloth, it is the opposite of 'veerya '.
194. alarnbana sarnprarnosa - forsaking the (meditational) prop or
support.
195. laya - mental lethargy, inert absorption.
196. audhatya - insolence, arrogance.
197. anabhoga - effortless.
198. abhoga - effort.
199. prahana sarnskara - tendency to eradicate.
200. sraddha - faith; it is called 'chitta-prasada',
201. chhanda - the desire to act, perform, it has been defined as
'kartu-karnyata' .
202. vyayarna - hard work, industriousness.
203. prasrabdhi - activeness of body and mind in yoga-sadhana.
204. smriti - non-forgetfulness.
205. samprajfiaya - awareness, mental alertness.
206. chetana - it is defined as that consciousness which refines the
mind.
207. upeksa - detachment.
208. abhisamaya pratyaya - factors that lead to 'samyaka' or true
jfiana; comprises two parts; 'dharrna-ksantt' or generation of interest (ruchi) in dharma and "dharma-jfiana ' 'or the actual knowledge of (or personally experienced) dharma.
209. anabhoga - without effort.
210. abhoga - effort, it is also defined as 'anyayana mansikara ' or
contemplation of other paths.
211. riddhi - prosperity, affluence.
212. karmanyata - skill, the ability to perform.
213. arupi-sarnapatti - absorption in the formless aspect in dharma
meditation, 'sarnapatti loka' consists of 'rupa-loka ' and 'arupa- loka ', the sattvas possessing healthy, beautiful bodies in the former and being without form in the latter; their realisation is in accordance with the state of 'sarnapatti'.
214. vimoksa - deliverance, release.
215. vedana - feeling; the second of the five 'skandhas',
216. anagamya - inaccessible, undefined.
217. pratharna dhyana - 'samadhi' is of two types; 'upachara ' and
"arpana': of forty 'karrna-sthanas ' ten help in achieving 'upachara ' or what may be called 'peripheral sarnadhi ': the
cowardice.
? 110 BHA. VANAKRAMA
GLOSSARY-I 111
remaining thirty 'karrnasthanas ' help in attaining 'arpana ' or 'absolute samadhi.
The first dhyana is achieved through five steps; 1. avarjana - fixing the mind in meditation for a specified period. 2. 'sama ' - to fix dhyana in the five aspects of 'vitarka ', 'vlchara' 'priti', 'sukha' and 'ekagrata'. 3. 'adhisthana ' - the ability to fix dhyana in a trice (ten times 'sphota' or clicking of fingers). 4. 'vyuthana' - ability to rise up from dhyana after a specified period; 5. 'pratyaveksana' ability to analyse and observe clearly what occurs from dhyana.
218. abhibhava - dominant, powerful.
219. ayatana - door, entrance.
220. akara - form.
221. atma-samjfia - body consciousness.
222. udreka - excessive, overwhelming.
223. chitta-rnatra - lit. 'mind only'; term used as a synonym of
yogachara school.
224. tathata - lit. 'such-ness', things as they are in the ultimate
analysis; term used as the equivalent to pararnartha tattva,
'supreme enlightenment, 'sunyata' etc.
225. nirabhasa - lit. 'without splendour', formless; without fallacious
appearance.
226. nairatmya-jfiana - the knowledge of the non- self doctrine of
dharmas, of the ultimately non-substantial nature of things.
227. avyatireka - dissimilarity; difference.
228. advya joana - the knowledge of the non-duality of things;
241. bhava - comprises two things; 'vyavahara-akara ' and 'dharma- trata guna, i. e. change due to change of 'avastha ' or situation in a dharma and the basic quality or characteristic of a dharma.
242. a-bhava - also of two kinds; 'buddhi purvaka' and 'abuddhi - purvaka ' i. e. the is-not-ness of a thing due it, extinction and the act of constant extinction.
243. tri-kala - past, present and future. 244. vyapattva - permeableness.
245. vyapaka - pervading.
246. vyapya - permeable.
247. jfieyavarana - cover of ignorance which impedes the dawn of joana.
248. klesavarana - cover of mental defilements.
249. samvriti - two types of truth - the one that is apparent but is not
the truth and the one that is not apparent but is the ultimate truth - 'sarnvriti satya ' and 'pararnartha satya ': the first is aid to discover the latter.
250. samkalpa, vikalpa - will, counter-will, premise, counter-premise. 251. ayonisa rnansikara - an unmeditational mentaiisation wherein
'anitya' is not viewed as 'anitya' ete.
252. dristi-paryuthhana - distraction of eyes or sight from dhyana. 253. viparyasa - reversion; overthrow.
254. vijfiana - cognitive insight.
255. achintya - lit. 'beyond thinking', subtle, un-definable.
256. abhisamaya-gotra buddhi - 'gotra ' is caste or class; the gotra is
decided in accordance with the 'subha ' and 'asubha' seeds or the quantity of 'gunas' of a practitioner; of the five 'gotras' enumerated in Mahavyutpatti 'sravakayana abhisamaya gotra' is the first; 'abhisamya' means 'seeing the satyas in 'anasrava ' or pure form. \
257. niryana - going out, departure, release.
258. a-nirvana - non-release. .
259. vyavartana - averting; turning away from.
260. kudristi - lit. bad sight; heterodox, philosophical doctrine.
261. skandha - lit. 'heap' five aggregates of the world of names or
forms; the five 'skandhas' are 'r upa ', 'vedana ', "samjfia ',
'samskara ' and 'vijnana ',
262. pudgala nairatrnya - non-self nature of beings.
263. trai-dhatuka - the concept of the division of the world into the
three aggregates of 'karna-dhatu', 'rupa-dhatu' and 'arupa-dhatu' - the world of desire, the world of forms, the world without forms; 'dharu' means aggregates of the same class.
264. vijfiapti - it is 'chitta', 'manasa', 'vijnana'; according to
ultimate 'joana'. 229. paramatattva -
ultimate
essence;
supreme truth
of all
phenomena.
230. samayaka joana - correct or right knowledge.
231. vaikalya - bafflement; confusion.
232. asamjfii sarna patti - meditational equipoise or samadhi attainable
by the yogi in the fourth Dhyana, or release; in fact, the result of this 'sarnapatti' is not 'utpatti' but 'nirodha ' like a 'setu' or bridge over a river serving to retard the flow.
233. raga - vehement desire; attachment.
234. timira-dosa - clouded eyesight; kind of blindness; catract; one
who suffers from it is called 'taimarika ',
235. yuganadha - united, two-fold. 236. upalambha - acquirement.
237. anupalambha - non-acquirement. 238. avasthana laksna - staidness. 239. anabhoga - satiety.
240. prapancha - deceit; fraud.
? 112
BHAvANAKRAMA
GLOSSARY-! 113
Vijfianavada, 'trai-dhatuka is also a 'vikalpa' of the mind Cchitta '): this 'vikalpa' is called 'vijriana ': all dharmas and the imagined 'self' are the result of 'vijfiana ' or 'vijfiapti'.
265. vijfiana-vadi - one who believes in the yogachara or vijfiana- vada school; he regards 'vijfiana ', i. e. 'chitta' 'manasa' and 'buddhi' as the only 'satya' (true) 'padartha ' (thing), because 'buddhi' alone can observe all things to be in-substantial.
266. anta - end, boundary, limits; the two 'antas' are the 'beginning' and the 'end'.
267. utpada-bhang - generation, creation, - break in.
268. pratitya-samutpada -: dependent origination, chain of causation
which brings about an uninterrupted flux of phenomena; it is depicted as a wheel with twelve spokes, the twelve 'nidanas ' Clinks) of creation.
269. jagata - from the root 'gama' (gachha) to go; hence 'jagata' is that which moves, the entire world of beings and things.
270. jiiana-maya - illusion generated by knowledge.
271. nirmita, nirrnana - created; the first of the four-fold wealth of the
fruits of 'dharma-kava' and it consists of the generation of great
'bahya sampata' (material prosperity).
272. kautuhalarna - curiosity, unusual phenomena, curious frivolity. 273. sambodhi - true enlightenment.
274. tri-bhava ---'-the three states C'bhavas') in which a pudgala
functions - 'ateeta bhava ' (past), 'pratyutpanna bhava' (present)
and 'anagata bhava ' (future).
275. anabhisarnskara - immaculate state.
276. adhimukti bhumi - the first of the ten stages of a bodhisattva; in
ment.
286. tri-siksa ' - also called 'visuddhi marga, comprising 'sila-siksa',
'samadhi siksa' and 'prajfia ' - teachings on conduct, meditation
and wisdom.
287. purva-garnini - leading.
288. hetu -=-cause, when one 'dharma' is the direct cause of another
'dharma' (phernenon), it is called 'hetu pratyaya', causal factor. 289. pratyaya - factor; its four types are, 'hetu praryaya', 'sarnanantar
pratyaya', 'alambana pratyaya' and 'adhipati pratyaya'.
290. nidana - links; twelve links of causation.
291. purvangma - forerunner.
292. ayatana - entrance, door, there are twelve 'ayatanas'.
293. rupa-kaya - also called 'nirmana kaya', the Buddha's physical
body with which he serves the cause of the 'sattvas' well-being, preaches 'dhyana ', 'samadhi', 'dana ', 'sila ', 'prajfia ' etc. ; it is endless in number, the historical sakyamuni having been one such emanation.
294. sarnjna - awareness of an object.
295. aksaya - perpetual.
296. dwadasavastha visesa - twelve special stages of 'pratitya sarnut-
pada' mentioned by the Lord in Dvadasanga-sutra,
297. bhurnis - stages of a boddhisattva's 'sadhana'.
298. Buddha-bhurni - the final stage of supreme absorption and
enlightenment which is both immeasurable and unlimited.
299. dridhatar adhimukti - firmer faith.
300. rnara - the evil one, the tempter, the arch demon who tries to
wean away a 'sadhaka' from his path. He was overcome by Lord
Buddha during his final moments of enlightenment.
301. dharani - mystic 'mantras' adopted from the surra, prayers
addressed to Buddha, bodhisattvas and Tara; has protective
potency through ritualistic practice during disease and famine etc.
302. virnoksa - release, emancipation.
303. abhijfia ~ supernatural faculty of Buddhas and boddhisattvas of
six kinds taking any form at will; hearing upto any distance; seeing
upto any distance; penetrating others' thoughts, knowing' everybody's antecedents; freedom from the fear of cyclic rounds.
304. mridu - one of the three types of 'ksanti' or 'ruchi' (interest) in the discovery of the meaning of 'arya satyas'; such interest is born from 'murdhana' or 'sirsa ' (the top) of four 'kusala mulas' (root- merits).
305. madhya - as above (304).
306. adhimatra - as above (304).
307. adhimatrata - the generation of 'laukika agradharmas' which are
277. 278.
279. 280.
281. 282. 283. 284. 285.
this he realises 'pudgal nairatrnya ' and his 'dristi' becomes pure. adhimukti - devotion; devotional surrender is the root of a bodhisattva's 'adhimukti'.
vedana - feeling, it arises from touch or contact Csparsa'); there are five bodily ('kayiki') 'vedanas' born of the five senses, one mental ('chaitski') or 'vedanas' born of the mind.
samjfia - that state of consciousness through 'sukha-dukha ' joy and suffering - when one sees objects as they are.
sarnskara - the fourth' skandha' the volitional aspect of aggregates; lit. 'mental constituents' gathered from previous lives through good and bad karma.
nirodha - cessation.
samudaya - generation, aggregation.