'omniscence', in Mahayana
parlance
it denotes the 'jfiana ' of the ultimate nature of all dharmas which is 'nissvabhavata '.
Bhavanakrama-Stages-of-Meditation-by-Kamalashila
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.
bhadracharya - conduct behoving a noble practitioner.
dana - giving; one of the six perfections.
anuttara samyaka-sarnbodhi - supreme transcendental enlighten-
? 114
'dukha' born of desires Ckarnapta dukha '),
308. nirvedha-bhagiya - the capacity to properly probe and analyse
'satyas' and destroy all doubts; so called owing to the probing
faculty or the power to pirece being unassailable.
309. usmagata - the fire (usrna) which burns away the klesa fuel;
considered to be one of the root merits Ckusala mula').
310. rnurdhana - it is synonymous with 'prakarsa ' or upward rise,
generates 'ksanti' (interest), the apex of four 'kusala rnulas'.
311. vridhaloka samadhi - enhanced-light stage of meditation.
312. ksann-nirvedhiya - capable of being analysed through 'ksanti',
313. eka-desa-pravista samadhi - medatational state of one-pointed-
ness.
(Note: the four "nirvedha-bhagiya ' are the four 'kusala-mulas '. "usmagata ', 'murdhana ', "ksanti ' C'ruchi') 'agradharmas'; 'agrardharma's are dharmas pertaining to 'Agra-yana Mahayana').
314. agradharma nirvedha-bhagiya - the faculty of probmg into and pursuing the boddhisattva's dharmas.
315. anantarya sarnadhi - innermost absorption in 'anantarya rnarga' or 'prarnana', the yogi first realises the truth about 'karnadhatu' and in the very first moment is shorn of doubt.
316. angani - components, parts; also the synonym of 'hetu' (cause). 317. agradharma - the charya or the conduct of the boddhisattva.
318. darsana-marg - the path of constant practice which refines one's
vision but does not totally uproot attachment and envy; the yogi rises up from the 'darsna rnarga ' to enter the bhavana marga, darsana marga initiates the yogi into the search for the meaning of the four noble truths with the resolve: I will know.
319. prarnudita - joyousness.
320. samudagamata - arising, generation.
321. dharrnadhatu - also called 'dharrnayatana ', 'vedana skandha',
'samjfia', 'sarnsakara' and 'avijfiapti' and the three 'asamskrita' -
these seven constitute 'dharrnadhatu'.
322. dvitiya bhumi - second stage of a boddhisattva's sadhana.
323. angas - components.
324. a-samudachara - non-generation.
325. sutra-dharana - remembering spiritual teachings and oral
instructions by memorising them.
326. jalpa - frivolity of speech.
327. satyas - the noble truths of suffering, the cause of suffering, the
cessation of suffering and the way to non-suffering.
328. nimitta - it succeeds' darsna' practices, it is the seed result in the
GLOSSARY-I 115 'adhyatma ' sense of initial cognition.
transitory and unclean in content and have their support in
BHA. VANAKRAMA
' or
. nugget.
sattva-paripaka - maturation of the beings' well-being through meritorious deeds.
loka-dhatu - consists of 'karna-dhatu', 'rupa-dhatu' and 'arupa- dhatu',
skandha-parisuddhi
'skandhas' .
nirrnana-vasita - power of practising total 'nirrnana'.
asakta - detached.
apratihata - invulnerable.
svayamabhu Buddha - 'adl-buddha', this concept finds mention in Karanda-vyuha sutra as the creator of the world; 'svayambhu' or 'adinatha' was there before the world and from his sarnadhi he produced the 'jagata'; Avalokitesvara was a "sattva ' of 'svayamabhu Buddha who helped create the world; the sun and the moon were born out of Avalokitesvara's eyes, Mahesvara from the forehead, Brahma from the shoulder and Narayana from the heart.
sarnbhoga-kaya - subtler than his nirrnana-kaya, this body of Lord Buddha is very effulgent and ever emanates golden rays, through this body the lord gave his Mahayana-surra sermon on Gridhra-kuta (Vulture Peak) and in Sukhavati,
nirmana-kaya - the purely physical body of Lord Buddha in which he manifests himself for ministering to the well-being of 'sattvas', it can manifest itself in innumerable forms and the historical Siikyamuni was one such.
329. 330.
331. 332. 333. 334. 335. 336. 337.
338. 339. 340.
341. 342. 343. 344.
nirvatsaha - lazy, inactive.
nischhidra anirnittavihara - wandering in the state of un-diluted absorption.
dharrna-desana - instructions in dharma.
paryaya - equivalence; factors.
nirukti - derivation.
samvida - insight, understanding.
buddha-ksetra - Buddha field.
parishata - 'parivara', creation, entourage.
nirmana - the creation of extraordinary apparent objects; the equivalent of "maya ' (illusion), 'svapna' (dream), 'marlchika ' (mirage), 'bimba' (reflection); example: turning pebble into a gold
345.
346.
- cleansing of the impurities born of five
347. dharma-kava - the 'paramartha ' or subtle body of Lord Buddha, it is enternal (' ananta '), immeasurable (' aparmeya ') and indescriable (anirvachaniya), it is the same in the case of all the Buddhas, everlasting (' nitya ') true (' satya ') and of unlimited
? 116
BHAVANAKRAMA
attributes C'ananta guna-yukta ') it is the lord's true body, the equivalent of 'tathata', 'dharma-dhatu', 'tathagata-garbha ' ete.
GLOSSARY - II
1. Kumarabhuta - lit. 'one ever young'; one of the epithets of Manjusri, the bodhisattva of wisdom.
2. sarvajfiata - lit.
'omniscence', in Mahayana parlance it denotes the 'jfiana ' of the ultimate nature of all dharmas which is 'nissvabhavata '.
3. hetu - lit. 'cause'; certain factors C'pratyaya') combine with the main cause or 'hetu' to produce a certain result Chetuphala ').
4. pratigha - hindrance, obstruction.
5. nirapeksa-bhava - detachment.
6. abhranta - unequivocal, not dubious.
7. avikala - steadfast.
8. hetu-pratyayas - causal factors; for example the seed could be
called the 'hetu' and the earth, the sun, the water, which help the
seed to sprout, are the 'pratyayas'.
9. vineya-jana - those to be instructed; pupils.
10. pariavasana - end, termination.
11. sarnbhara - accumulation, collection.
12. sattva-dhatu - the world of sentient beings .
. 13.
14. pravritti - inclination, tendency.
15. sarnsara - the cyclic rounds of birth and death.
16. rnadhyastha-bhava - even-mindedness.
17. saralata - ease, felicity, simplicity.
18. chitta-santana - tendicies of mind.
19. trividha dukha - triple suffering; 'daihika' (bodily), 'daivika'
(destined) and 'bhautika' (worldly).
20. karpanya - poverty, penury.
21. upaghata - hurt, stroke, violation.
22. kudristi - lit. 'faulty vision'; a heterodox philosophical vision.
23. prapata - sheer fall, precipice.
24. viparinarna - ripening, transformation.
25. karnavachara - the sattva who roams about in 'karna-dhatu' or
the realm of desires.
26. rnadhyapaksa - middle way.
27. the ten directions are; the four cardinal directions, four subsidiary
directions and zenith and nadir. .
28. nispanna - complete.
29. chittotpada - generation of mind.
30. anuttar samyaka-sambodhi - transcendental enlightenment.
31. samvara - lit. 'detachment' or 'virati', the vows to practise 'sila'
ayogriha - house made of lac.
and detachment.
? 118
32. 33.
34.
35. 36.
37. 38. 39. 40. 41. 42. 43. 44.
45.
46. 47. 48.
49. 50. 51.
52. 53.
54.
BHA VANAKRAMA 'sila-parlvartan - a text on the subject of 'sila' transformation.
anusaya - feeling or 'bhava ' it is that which helps 'karma' to ripen, the root of 'bhava' (birth) and 'punarbhava' (rebirth); lit. to grow, to fructify. .
udraka - known as Udraka-Rama-putra, a well-known ascetic to whom prince Siddartha went after renouncing his home; not satisfied with the answer to his questions by Ananda Kalama, the first asectic he had approached, he repeated his queries to the Samkhaya master, Udraka, not satisfied with his answers too, Siddhartha went to the 'asvathha ' tree to meditate.
GLOSSARY-II 119 jati' 'chhandas'.
55. vyakarana - one of the nine 'angas' of 'sutra-pitaka '; herein Lord Buddha foretold about the future degradation of 'bhiksus'.
56. gatha -lyrical ballads; stories of 'bhiksus' and bhiksunis in prose and verse.
57. undana - highly elevating words of the Lord, collected into eight parts of Udana-varga, also contains parables.
58. nidana - stories.
59. avadana - lit. 'biography', contains' the lives of great huddhist
monks.
60. iti-virttaka - divided into 112 divisions in mixed prose and verse,
contain the teachings of the Lord in earlier times.
61. [ataka - about 550 tales of Buddha's previous lives.
62. Vaipulya - comprises nine important Mahayana sutras,
'Astasahsrika prajfia paramita, 'Saddharma pundrika ', 'Lalita- vistara ', 'Lankavatara ', 'Suvarna-prabhasa ', 'Ganda-vyuha', "I'athagata-guhyaka ', 'Sarnadhira]a ' and 'Dasa-bhumisvara ', these are called 'Vaipulya-sutras owing to their comprehensiveness Cvipulata ').
63. adbhuta dharma - one of the nine 'angas' of dharma literature; contains descriptions of the miracles and mysteries of Tathagata.
64. upadesa-varga - comprises the Lord's discourses. 65. kaya-prasrabdhi - bodily peace.
66. vyaseka - diversion, disturbance.
67. pudgala dharmas - individual tendencies.
68. pancha-skandha - 'skandha' means a heap, a group or "sarnudaya ': the five mental tendencies: "r u p a ' (form
paryaya - synonym; equivalent.
Vinay - rule; Lord Buddha's words about rules and regulations of conduct for 'Bhiksus' and others are collected in Vinay-pitaka. dukha-skandha - dukha heaps.
anukula - beneficial, efficacious.
cheevara - a buddhist monk's garment or cloak.
prakriti - diversion, disturbance. '
pratiksepa - repudiation, contradiction.
sravaka samvara - 'sravaka ' vows.
pratividhana - precaution, prevention;
parajika - the four parajika dharmas
unchastity and falsely claiming superhuman powers; one guilty of these four.
dvadasanga - twelve points or aspects stressed in Lord Buddha's discourses probably refers to 'Dvadasanga-sutra' which deals with the exposition of the twelve 'angas' of 'pratitya-sarnutpada'.
neetartha surra - intelligible sutras.
neyartha surra - dubious of interpretation sutras,
sringataka - cross-ways; road junction; a point where several roads meet.
bodhi-manda - adorned with bodhi.
paryanka - squatting posture; doubling of legs.
Bhataraka Vairochana - name of a Tathagata; 'bhattaraka' is an honorific for a worship-worthy, venerable scholar; 'vairochana' means the illuminator.
sukhasana - comfortable seat.
priti - peace and contentment of body and mind; it is of five types; 'ksudrika ' which creates horripilation, 'ksanika', which is like a lightning flash moment by moment; 'avakrantika', which overwhelms like sea waves; 'avakranta' which disappears like sea waves; 'udvega', which is full of tremendous force; 'sphurana ', which is long-lasting and permeates the whole body.
geya - lit. 'that which can be sung', one of the metres of 'arya-
counteracting. are stealing,
killing,
"
comprising physical (cognition), "samska and 'viji'iana'(knowledge tendencies).
tendencies), 'vedana ' (feeling), 'samjna ' r a ' (collection of mental aggregates)
of external things and internal
69. dvadasayatanas - 'ayatana' is defined as 'ayama tanoti it! ' 'ayatana', 'ayama' means 'pravesama ' or entrance, the twelve (dvadasa) entrances (ayatanas) are the six senses and six sense objects; eye, ear, nose, tongue, touch, intellect and form, sound, smell, taste, touch, dharmas (not within the ambit of external senses).
70. astadasa dhatu - six sense objects, six senses and six cognitions. 71. chttta-vipathana svabhava - the nature of appearances in the
mind.
72. sasrava - those which produce unclean 'dharmas'. 73. anasrava - clean.
74. vedana - feeling.
? 120 75.
76. 77. 78. 79. 80. 81.
82. 83.
84. 85. 86. 87. 88. 89.
90. 91. 92. 93.
BHAVANAKRAMA
sarnjfia - consciousness, cognition.
sarnskara - mental aggregates.
vijfiana - special cognition.
parihara - relinquishment, giving up.
kalpana - imagination, fictional mind.
arani - tinder stick for producing fire.
animitta yoga - 'dhyana' leads to 'vimoksa ' and 'vimoksa ' leads to yoga; in each stage one power is attained; the first stage is 'sunyata' and the second is 'animitta'.
nirnimittata - the awareness of the emptiness of phenomena. apratisthata dhyana - disturl:red meditation, without fixation on 'rupa' and 'samsara'.
anupalambha dhyana - non-perceptive meditation.
prachara - menifestation, instigation.
anabhisarnskara-vahita - an approach of natural ease.
bhoga - taste, enjoyment.
abhoga - effort.
prahara - lit. 'stroke', division of time, about one eighth part
of a day.
arya-bhadracharya - the routine conduct of a noble being. anapagati - non-falling down, non-deviation, non-deflection. paripaka - maturation.
Kasiraja probably refers to the story of 'sivi' the king of Varanasi whose adherance to compassion was put to severe test by the devas. Indra, disguised as a falcon, pounced upon its victim, a pigeon. As the king tried to rescue the bird, the falcon said, "you are depriving me of my right, I have a claim on my shikar. " The just and compassionate king offered his own flesh if the falcon let off the pigeon. The falcon agreed but the helpless bird grew heavier in the scales as king Sivi went on slicing flesh from his own body to equal the weight of -the pigeon. Pleased with such sense of compassion Indra appeared in his true form, blessed the king and restored him back to health as before.
kusala mulas - meritorious roots of actions as give good results.
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.
bhadracharya - conduct behoving a noble practitioner.
dana - giving; one of the six perfections.
anuttara samyaka-sarnbodhi - supreme transcendental enlighten-
? 114
'dukha' born of desires Ckarnapta dukha '),
308. nirvedha-bhagiya - the capacity to properly probe and analyse
'satyas' and destroy all doubts; so called owing to the probing
faculty or the power to pirece being unassailable.
309. usmagata - the fire (usrna) which burns away the klesa fuel;
considered to be one of the root merits Ckusala mula').
310. rnurdhana - it is synonymous with 'prakarsa ' or upward rise,
generates 'ksanti' (interest), the apex of four 'kusala rnulas'.
311. vridhaloka samadhi - enhanced-light stage of meditation.
312. ksann-nirvedhiya - capable of being analysed through 'ksanti',
313. eka-desa-pravista samadhi - medatational state of one-pointed-
ness.
(Note: the four "nirvedha-bhagiya ' are the four 'kusala-mulas '. "usmagata ', 'murdhana ', "ksanti ' C'ruchi') 'agradharmas'; 'agrardharma's are dharmas pertaining to 'Agra-yana Mahayana').
314. agradharma nirvedha-bhagiya - the faculty of probmg into and pursuing the boddhisattva's dharmas.
315. anantarya sarnadhi - innermost absorption in 'anantarya rnarga' or 'prarnana', the yogi first realises the truth about 'karnadhatu' and in the very first moment is shorn of doubt.
316. angani - components, parts; also the synonym of 'hetu' (cause). 317. agradharma - the charya or the conduct of the boddhisattva.
318. darsana-marg - the path of constant practice which refines one's
vision but does not totally uproot attachment and envy; the yogi rises up from the 'darsna rnarga ' to enter the bhavana marga, darsana marga initiates the yogi into the search for the meaning of the four noble truths with the resolve: I will know.
319. prarnudita - joyousness.
320. samudagamata - arising, generation.
321. dharrnadhatu - also called 'dharrnayatana ', 'vedana skandha',
'samjfia', 'sarnsakara' and 'avijfiapti' and the three 'asamskrita' -
these seven constitute 'dharrnadhatu'.
322. dvitiya bhumi - second stage of a boddhisattva's sadhana.
323. angas - components.
324. a-samudachara - non-generation.
325. sutra-dharana - remembering spiritual teachings and oral
instructions by memorising them.
326. jalpa - frivolity of speech.
327. satyas - the noble truths of suffering, the cause of suffering, the
cessation of suffering and the way to non-suffering.
328. nimitta - it succeeds' darsna' practices, it is the seed result in the
GLOSSARY-I 115 'adhyatma ' sense of initial cognition.
transitory and unclean in content and have their support in
BHA. VANAKRAMA
' or
. nugget.
sattva-paripaka - maturation of the beings' well-being through meritorious deeds.
loka-dhatu - consists of 'karna-dhatu', 'rupa-dhatu' and 'arupa- dhatu',
skandha-parisuddhi
'skandhas' .
nirrnana-vasita - power of practising total 'nirrnana'.
asakta - detached.
apratihata - invulnerable.
svayamabhu Buddha - 'adl-buddha', this concept finds mention in Karanda-vyuha sutra as the creator of the world; 'svayambhu' or 'adinatha' was there before the world and from his sarnadhi he produced the 'jagata'; Avalokitesvara was a "sattva ' of 'svayamabhu Buddha who helped create the world; the sun and the moon were born out of Avalokitesvara's eyes, Mahesvara from the forehead, Brahma from the shoulder and Narayana from the heart.
sarnbhoga-kaya - subtler than his nirrnana-kaya, this body of Lord Buddha is very effulgent and ever emanates golden rays, through this body the lord gave his Mahayana-surra sermon on Gridhra-kuta (Vulture Peak) and in Sukhavati,
nirmana-kaya - the purely physical body of Lord Buddha in which he manifests himself for ministering to the well-being of 'sattvas', it can manifest itself in innumerable forms and the historical Siikyamuni was one such.
329. 330.
331. 332. 333. 334. 335. 336. 337.
338. 339. 340.
341. 342. 343. 344.
nirvatsaha - lazy, inactive.
nischhidra anirnittavihara - wandering in the state of un-diluted absorption.
dharrna-desana - instructions in dharma.
paryaya - equivalence; factors.
nirukti - derivation.
samvida - insight, understanding.
buddha-ksetra - Buddha field.
parishata - 'parivara', creation, entourage.
nirmana - the creation of extraordinary apparent objects; the equivalent of "maya ' (illusion), 'svapna' (dream), 'marlchika ' (mirage), 'bimba' (reflection); example: turning pebble into a gold
345.
346.
- cleansing of the impurities born of five
347. dharma-kava - the 'paramartha ' or subtle body of Lord Buddha, it is enternal (' ananta '), immeasurable (' aparmeya ') and indescriable (anirvachaniya), it is the same in the case of all the Buddhas, everlasting (' nitya ') true (' satya ') and of unlimited
? 116
BHAVANAKRAMA
attributes C'ananta guna-yukta ') it is the lord's true body, the equivalent of 'tathata', 'dharma-dhatu', 'tathagata-garbha ' ete.
GLOSSARY - II
1. Kumarabhuta - lit. 'one ever young'; one of the epithets of Manjusri, the bodhisattva of wisdom.
2. sarvajfiata - lit.
'omniscence', in Mahayana parlance it denotes the 'jfiana ' of the ultimate nature of all dharmas which is 'nissvabhavata '.
3. hetu - lit. 'cause'; certain factors C'pratyaya') combine with the main cause or 'hetu' to produce a certain result Chetuphala ').
4. pratigha - hindrance, obstruction.
5. nirapeksa-bhava - detachment.
6. abhranta - unequivocal, not dubious.
7. avikala - steadfast.
8. hetu-pratyayas - causal factors; for example the seed could be
called the 'hetu' and the earth, the sun, the water, which help the
seed to sprout, are the 'pratyayas'.
9. vineya-jana - those to be instructed; pupils.
10. pariavasana - end, termination.
11. sarnbhara - accumulation, collection.
12. sattva-dhatu - the world of sentient beings .
. 13.
14. pravritti - inclination, tendency.
15. sarnsara - the cyclic rounds of birth and death.
16. rnadhyastha-bhava - even-mindedness.
17. saralata - ease, felicity, simplicity.
18. chitta-santana - tendicies of mind.
19. trividha dukha - triple suffering; 'daihika' (bodily), 'daivika'
(destined) and 'bhautika' (worldly).
20. karpanya - poverty, penury.
21. upaghata - hurt, stroke, violation.
22. kudristi - lit. 'faulty vision'; a heterodox philosophical vision.
23. prapata - sheer fall, precipice.
24. viparinarna - ripening, transformation.
25. karnavachara - the sattva who roams about in 'karna-dhatu' or
the realm of desires.
26. rnadhyapaksa - middle way.
27. the ten directions are; the four cardinal directions, four subsidiary
directions and zenith and nadir. .
28. nispanna - complete.
29. chittotpada - generation of mind.
30. anuttar samyaka-sambodhi - transcendental enlightenment.
31. samvara - lit. 'detachment' or 'virati', the vows to practise 'sila'
ayogriha - house made of lac.
and detachment.
? 118
32. 33.
34.
35. 36.
37. 38. 39. 40. 41. 42. 43. 44.
45.
46. 47. 48.
49. 50. 51.
52. 53.
54.
BHA VANAKRAMA 'sila-parlvartan - a text on the subject of 'sila' transformation.
anusaya - feeling or 'bhava ' it is that which helps 'karma' to ripen, the root of 'bhava' (birth) and 'punarbhava' (rebirth); lit. to grow, to fructify. .
udraka - known as Udraka-Rama-putra, a well-known ascetic to whom prince Siddartha went after renouncing his home; not satisfied with the answer to his questions by Ananda Kalama, the first asectic he had approached, he repeated his queries to the Samkhaya master, Udraka, not satisfied with his answers too, Siddhartha went to the 'asvathha ' tree to meditate.
GLOSSARY-II 119 jati' 'chhandas'.
55. vyakarana - one of the nine 'angas' of 'sutra-pitaka '; herein Lord Buddha foretold about the future degradation of 'bhiksus'.
56. gatha -lyrical ballads; stories of 'bhiksus' and bhiksunis in prose and verse.
57. undana - highly elevating words of the Lord, collected into eight parts of Udana-varga, also contains parables.
58. nidana - stories.
59. avadana - lit. 'biography', contains' the lives of great huddhist
monks.
60. iti-virttaka - divided into 112 divisions in mixed prose and verse,
contain the teachings of the Lord in earlier times.
61. [ataka - about 550 tales of Buddha's previous lives.
62. Vaipulya - comprises nine important Mahayana sutras,
'Astasahsrika prajfia paramita, 'Saddharma pundrika ', 'Lalita- vistara ', 'Lankavatara ', 'Suvarna-prabhasa ', 'Ganda-vyuha', "I'athagata-guhyaka ', 'Sarnadhira]a ' and 'Dasa-bhumisvara ', these are called 'Vaipulya-sutras owing to their comprehensiveness Cvipulata ').
63. adbhuta dharma - one of the nine 'angas' of dharma literature; contains descriptions of the miracles and mysteries of Tathagata.
64. upadesa-varga - comprises the Lord's discourses. 65. kaya-prasrabdhi - bodily peace.
66. vyaseka - diversion, disturbance.
67. pudgala dharmas - individual tendencies.
68. pancha-skandha - 'skandha' means a heap, a group or "sarnudaya ': the five mental tendencies: "r u p a ' (form
paryaya - synonym; equivalent.
Vinay - rule; Lord Buddha's words about rules and regulations of conduct for 'Bhiksus' and others are collected in Vinay-pitaka. dukha-skandha - dukha heaps.
anukula - beneficial, efficacious.
cheevara - a buddhist monk's garment or cloak.
prakriti - diversion, disturbance. '
pratiksepa - repudiation, contradiction.
sravaka samvara - 'sravaka ' vows.
pratividhana - precaution, prevention;
parajika - the four parajika dharmas
unchastity and falsely claiming superhuman powers; one guilty of these four.
dvadasanga - twelve points or aspects stressed in Lord Buddha's discourses probably refers to 'Dvadasanga-sutra' which deals with the exposition of the twelve 'angas' of 'pratitya-sarnutpada'.
neetartha surra - intelligible sutras.
neyartha surra - dubious of interpretation sutras,
sringataka - cross-ways; road junction; a point where several roads meet.
bodhi-manda - adorned with bodhi.
paryanka - squatting posture; doubling of legs.
Bhataraka Vairochana - name of a Tathagata; 'bhattaraka' is an honorific for a worship-worthy, venerable scholar; 'vairochana' means the illuminator.
sukhasana - comfortable seat.
priti - peace and contentment of body and mind; it is of five types; 'ksudrika ' which creates horripilation, 'ksanika', which is like a lightning flash moment by moment; 'avakrantika', which overwhelms like sea waves; 'avakranta' which disappears like sea waves; 'udvega', which is full of tremendous force; 'sphurana ', which is long-lasting and permeates the whole body.
geya - lit. 'that which can be sung', one of the metres of 'arya-
counteracting. are stealing,
killing,
"
comprising physical (cognition), "samska and 'viji'iana'(knowledge tendencies).
tendencies), 'vedana ' (feeling), 'samjna ' r a ' (collection of mental aggregates)
of external things and internal
69. dvadasayatanas - 'ayatana' is defined as 'ayama tanoti it! ' 'ayatana', 'ayama' means 'pravesama ' or entrance, the twelve (dvadasa) entrances (ayatanas) are the six senses and six sense objects; eye, ear, nose, tongue, touch, intellect and form, sound, smell, taste, touch, dharmas (not within the ambit of external senses).
70. astadasa dhatu - six sense objects, six senses and six cognitions. 71. chttta-vipathana svabhava - the nature of appearances in the
mind.
72. sasrava - those which produce unclean 'dharmas'. 73. anasrava - clean.
74. vedana - feeling.
? 120 75.
76. 77. 78. 79. 80. 81.
82. 83.
84. 85. 86. 87. 88. 89.
90. 91. 92. 93.
BHAVANAKRAMA
sarnjfia - consciousness, cognition.
sarnskara - mental aggregates.
vijfiana - special cognition.
parihara - relinquishment, giving up.
kalpana - imagination, fictional mind.
arani - tinder stick for producing fire.
animitta yoga - 'dhyana' leads to 'vimoksa ' and 'vimoksa ' leads to yoga; in each stage one power is attained; the first stage is 'sunyata' and the second is 'animitta'.
nirnimittata - the awareness of the emptiness of phenomena. apratisthata dhyana - disturl:red meditation, without fixation on 'rupa' and 'samsara'.
anupalambha dhyana - non-perceptive meditation.
prachara - menifestation, instigation.
anabhisarnskara-vahita - an approach of natural ease.
bhoga - taste, enjoyment.
abhoga - effort.
prahara - lit. 'stroke', division of time, about one eighth part
of a day.
arya-bhadracharya - the routine conduct of a noble being. anapagati - non-falling down, non-deviation, non-deflection. paripaka - maturation.
Kasiraja probably refers to the story of 'sivi' the king of Varanasi whose adherance to compassion was put to severe test by the devas. Indra, disguised as a falcon, pounced upon its victim, a pigeon. As the king tried to rescue the bird, the falcon said, "you are depriving me of my right, I have a claim on my shikar. " The just and compassionate king offered his own flesh if the falcon let off the pigeon. The falcon agreed but the helpless bird grew heavier in the scales as king Sivi went on slicing flesh from his own body to equal the weight of -the pigeon. Pleased with such sense of compassion Indra appeared in his true form, blessed the king and restored him back to health as before.
kusala mulas - meritorious roots of actions as give good results.
