The word tlyatana is usually
translated
as "base," but the Skt.
Thurman-Robert-a-F-Tr-Tsong-Khapa-Losang-Drakpa-Brilliant-Illumination-of-the-Lamp-of-the-Five-Stages
three realms. See "three worlds. "
three spiritual heroes (sam? a - sems dpa '). These are: ( 1) the devotee hero (samayasattva - dam tshig sems dpa), (2) the wisdom or intuition hero Unanasattva - ye shes sems dpa '), and (3) the samadhi hero (samadhisattva - ting nge 'dzin sems dpa ').
three worlds (tridhatu). ( l ) The desire world (kamadhtitu), (2) the material world, (rapa- dhatu), and (3) the immaterial world (tirOpyadhatu).
four branches of a creation stage performance practice (seva, anusadhana, sadhana, and mahasadhana - bsnyen pa, rjes su sgrub pa, sgrub pa, sgrub pa chen po). These seg- ments of a creation stage contemplative performance may be translated as ( I ) service, (2) practice, (3) performance, and (4) great realization.
four contemplations (dhytina). ( 1 ) The first contemplation is the attainment of the joy and bliss (prrtisukha) arising from solitude and freedom from desires and sins. (2) The second is the attainment of the joy and bliss arising from the cessation of discursive thought. (3) The third is the attainment of equanimity, with mindfulness, awareness, and physical ease, and beyond any feeling of joy. (4) The fourth is the utter purity of awareness of equanimity, without pleasure or pain, elation or depression. These four contemplations combine with the four trances (see entry) and the final state of utter
cessation to form the nine sequential states (anupiirvavihara) leading to the highest liberation. These contemplations also correspond to the four divine bodes (brahma- vihara), which respectively subdivided into three, three, tree, and seven layers of heavens where pure matter realm deities dwell.
f o u r a p p l i c a t i o n s o f m i n d fu l n e s s ( s m rty u p a s t h a n a ) . T h e s e a r e t h e s t a t i o n i n g , o r f o c u s i n g , of mindfulness on: ( l) the body, (2) sensations, (3) the mind, and (4) things. These four are the first four of the thirty-seven accessories of enlightenment (see entry).
four noble truths (tlryasatya). The noble truths of ( 1 ) suffering (dui,J kha), (2) its origin (samudaya), (3) its cessation (nirodha), and (4) the path (mtlrga) to its cessation.
four joys (ananda - dga ba). These are attained by the yogi/ni when s/he injects the neural wind-energies into the central dhoti channel, kindles the furor-fire, and melts the white spirit of enlightenment from the brain wheel down the central channel from wheel to wheel. (I) When it melts from the crown wheel to the throat wheel, there is joy; (2) from the throat wheel to the heart wheel, supreme joy; (3) from the heart wheel to the navel wheel, ecstatic joy; and (4) from the navel wheel to the genital wheel, orgasmic joy. This process can be repeated with even greater intensity going back upward: in reverse order from genital to navel, joy; from navel to heart, supreme joy:
Three Jewels (Triratna). The three precious things in Buddhism: ( I ) the Buddha, (2) the Dhanna (his teaching), and (3) the Sarilgha (the community of practitioners of that
three knowledges (vidya). Three of the six superknowledges (see entry): (I) knowledge of former (and future) lives (p? vanivasana smttijflana ), (2) knowledge of magical operations (tddhi,? idhijifana ), and (3) knowledge of termination of birth and defilement
(utptldasrava-Hayajflana).
6. 10 ? Glo. uary ofNum? rical Cczt? gorie. ?
from heart to throat. ecstatic joy: and from throat to crown. orgasmic joy. Or the four joys "an proc? ? d by going progressiv? ly inward in the heart wheel alone. The various Tantras are full of ways of cultivating the great bliss that realizes ultimate voidness. This process of four joys parallels a set of four voids: brain to throat, void: throat to heart. great void: heart to navel. extreme void; navel to genital, universal void. They can also correspond to the three luminances and clear light.
four immeasurables (apramll{Ja). ( I ) The immeasurable of love: wishing all living beings to have happiness and the cause of happiness. (2) The immeasurable of compassion: wishing all living beings to be free of suffering and the cause of suffering. (3) The immeasurable of gladness: wishing all living beings not to be apart from supreme hap- piness of liberation. (4) The immeasurable of impartiality: being free of affection and aversion. These correspond to the four contemplations and the four divine abodes.
four insignia (or epitomes) of the Dharma (dharmamudra or dharmoddana). The four are as follows: (I) all compounded things are impermanent (anitytlQ sarvasamskarab), (2) all defiled things are suffering (duQkhah sarvastlsrava/:1), (3) all things are selfless (anatmanab sarvadharmal)), and (4) nirvana is peace (santam nirvlll)am).
four main elements (mahabhata). These are: ( 1 ) earth (prthivf), (2) water (ab), (3) fire (teja), and (4) wind (vayu).
four Maras, devils. These are: (1) the addictive (klesamtlra), (2) aggregative (skandha- mara), (3) deadly (mrtyumara), and (4) heavenly devils (devaputramara).
four reliances (pratisara1;1a). To attain higher realizations and final enlightenment, the bodhisattva should rely (I) on the teaching and not on the person (who teaches it); (2) on the meaning (of the teaching) and not on the expression; (3) on discourses of definitive meaning and not on discourses of interpretable meaning; and (4) on gnosis and not on normal consciousness.
four social graces (samgrahavastu). This is a classification of the four ways in which a bodhisattva forms a group of people united by the common aim of practicing the Dharma: (I) giving (dana); (2) pleasant speech (priyavaditli); (3) accomplishment of the aims (of others) by teaching Dharma (arthacarya); and (4) consistency of behavior with the teaching (samanarthata).
four trances (samapatti). ( I ) Nearly disembodied trance states in the spheres of infinite space (aktlSilnantyttyatana), (2) infmite consciousness (vijnananantyayatana), (3) nothing- ness (akimcanyliyatana), and (4) neither consciousness nor unconsciousness (naiva- samjnanaivasamji'iyii atana). In my opinion, these states are the exoteric Buddha's hints about the esoteric schema of the subtle and extremely subtle mind states of the three luminances and the clear light transparence.
four voids (sanya - stong pa). ( 1 ) Void, (2) great void, (3) extreme void, and (4) universal void. The Father Tantras focus more on the four voids and the Mother Tantras on the four joys. See "four joys. "
five branch wind-energies. They are: (1) the upmoving (udvaha), also called dragon, empowering vision; (2) permoving (vivaha), also called tortoise, empowering hearing; (3) commoving (samvaha), also called chameleon, empowering smell; (4) surmoving
Glossary of Numerical Categories ? 63 1 (pravaha). also called devadatta. empowering taste; and (5) ultramoving (nirvaha).
also called dhanujit, empowering touch (discussed above, pp. 226, 236).
five channels. ( I ) "Moon-part," (2) "Luminance," (3) "Reverence," (4) "Hidden crystal,"
and (5) "Liver," through which operate the five branch winds (see p. 236).
five components of the contemplation branch (of the six branches of the perfection stage). ( I ) Examining, (2) analyzing, (3) being joyful. (4) having great bliss of suchness, and (5) actualizing one-pointed mind.
beings.
five corruptions (kastlya). The five corruptions of our "dark" age (kaliyuga), namely. ( I ) the corruptions of life span (tlyub), (2) view (dmi), (3) addictions (klesa), (4) living beings (sattva), and (5) cosmic era (kalpa).
five impediments (nrvara? a). These are five mental impediments that hinder meditation: ( I ) impediments of desire (kamacchanda). (2) malice (vyapada). (3) depression and sloth (styanamiddha), (4) wildness and excitement (auddhatyakaukrtya), and (5) doubt, or perplexity (vicikitsa).
five addictions (kida). The number five here is somewhat arbitrary, as there are "three," "six," and even "twenty" in other texts. In the Tantras, the following five correspond to the five buddha clans: ( 1 ) pride (abhimana -jewel), (2) envy (Tdya - karma). (3) desire
and (5) folly (moho-buddha).
five buddha clans (tathagata-kula). ( I ) Vajra clan of Ak$hobhya, (2) Buddha clan of Vairo- chana, (3) Jewel clan of Ratnasaritbhava, (4) Lotus clan of Amitabha, and (5) Karma clan ofAmoghasiddhi.
five paths (mllrga - lam). These represent the stages of development of any practitioner of Buddhism, who progresses from one to another gradually. They are the paths of: ( I ) accumulation (sam bharamarg4. (2) application (prayoga-), (3) insight (darsana-), (4) meditation (bhavana-), and (5) mastery (asaikSa-).
five powers (bala). These are the same as the five spiritual faculties. at a further stage of development.
five pure aggregates (dharmaskandha). The five (metaphoric) aggregates of the truth body of a buddha: ( I ) justice (ST/a), (2) concentration (samtldhi), (3) wisdom (prajna), (4) liberation (vimukti), and (5) knowledge and vision of liberation (vimuktijnana- dadana).
five spiritual faculties (indriya). These are called "faculties" (indriya) by analogy, as capacities to be developed: ( 1 ) the spiritual faculties of faith (sraddha). (2) effort (vfrya), (3) mindfulness (smrti), (4) concentration (samadhi), and (5) wisdom (prajna). These are included in the thirty-seven accessories of enlightenment.
(kama - lotus), (4) hatred (dvesa - vajra)
,
five compulsive aggregates (upadanaskandha). These are the aggregates of: ( I ) matter (rilJa ). (2) sensation (l? edana), (3) perception (sam jfu? . (4) creation (sam skar4. and (5) consciousness (vij1iana), which make up the bodymind complex of most living
632 ? Glossary ofNumerical Categories
five perfection stages (paiicani$pannakrama - rdzogs rim lnga). These are counted variously; the most common way is: (l) body isolation, (2) speech isolation, (3) mind isolation, self-consecration, and magic body counted as one, (4) clear enlightenment or clear light, and (5) communion.
five superknowledges (abhijna). These are more often listed as six: (1) divine eye or vision (divyacaksu), (2) divine hearing (divyasrotra), (3) telepathy (paracittajiillna), (4) knowledge of former (and future) lives (parvllpara-nivasanusmrtijiillna), (5) knowl- edge of magical operations (rddhipllda), and (6) knowledge of the termination of defilements (llsravaksayajiiiina). Scholars generally agree that five are obtained by
eliminating knowledge of magical operations from the classification.
five wind-energies. These are: (1) the vitalizing (prll{la - srog 'dzin), (2) evacuating (apllna - thur sel), (3) metabolic (samllna - me mnyam), (4) ascending (udana - gyen gyu), and (5) pervading (vyllna - khyab byed).
five wisdoms (intuitions, gooses - jiillna - ye shes). These are the transmutations of the five poisons of ( I ) hatred, (2) delusion, (3) avarice, (4) lust, and (5) envy into: ( 1 ) ulti- mate reality, (2) mirror, (3) equalizing, (4) individuating, and (5) all-accomplishing wisdoms. Tsong Khapa gives a helpful analysis (p. 196): "[Aryadeva] in the Integrated Practices describes them, after the purification of virtuous and non-virtuous instincts: [respectively,] as ( 1 ) (mirror-like), the simultaneous knowledge of all things as reflec- tions in a mirror; (2) (equalizing), the realization of all beings, of the four types, foot- less etc. , as being of the single aspect "merely mental"; (3) (individuating), the abiding, doubt-free individual discernment of all inner and outer things, knowing that if investi- gated "all have the nature of buddhas," yet distinguishing these "members of the class of all things" as separate, like the petals of a lotus; (4) (all-accomplishing), the full accomplishment of self and other's duties of body, speech, and mind; and (5) (ultimate reality perfection), the deliverance from affliction and evolution, purifying the obscu- rations of body, speech and mind. These descriptions concern the fruitional stage of the intuitive wisdoms. "
six parameters (satkoli - mtha drug). This is a key set of Tantric hermeneutical terms, con- sisting of three pairs of levels of speech: ( 1 -2) literal meaning speech and jargon mean- ing speech; (3-4) direct speech and indirectly intentional speech; and (5-6) interpretable meaning speech and definitive meaning speech. A key point in Tantric hermeneutics is that the same expression can have three or four levels of interpretation by analysis according to these different levels of meaning.
six sense-faculties (indriya). These are: (1) eye, (2) ear, (3) nose, (4) tongue, (5) body, and (6) mind.
six sense-objects (vi$aya). These are: ( 1 ) colors/forms (rapa), (2) sounds (sabda), (3) scents (gandha), (4) tastes (rasa), (5) textures (spr$tavya), and (6) mental sense objects (dharma).
six superknowledges (abhijiill). See "five superknowledges. "
six transcendences (paramitll). These are the main categories of the bodhisattva's activities: ( 1 ) giving (dana), (2) justice (srla), (3) tolerance (ksllnti), (4) effort (vrrya), (5) contemplation (dhyana), and (6) wisdom (prajiill).
Glossary ofNumerical Categories ? 633
six wheels (cakra - 'khor lo). These are neural complexes with lotus petal shaped spokes in the subtle body neural system, their centers strung on the central channel up and down the body, ca1led: ( I ) the secret wheel (genital - 32 petals); (2) the emanation (navel - 64 petals); (3) the dharma (heart - 8 petals); (4) the fire (chest - 3 petals), (5) the beatific (throat - 16 petals); (6) the wind (brow - 6 petals); and (7) the great bliss (brain - 32 petals). This list of seven becomes six by leaving out the secret wheel; sometimes five wheels are listed by leaving out the fire and wind wheels, and some- times four wheels listed by leaving out the secret, fire, and wind wheels. Some Tantras such as the Time Machine, have different arrangements of neural channel wheels.
six yoga branches (yogil(lga). These are: ( I ) retraction (priltyilllilra), (2) contemplation (dhyilna). (3) life-energy control (pril(lilyilma), (4) endurance (dhilranil), (5) mindful- ness (anusmrti), and (6) samadhi branches.
seven factors of enlightenment (bodhya{lga). These are the factors of: ( I ) mindfulness (smrti), (2) discrimination between teachings (dharmapravicaya). (3) effort (vTrya), (4) joy (prrti), (5) fluency (prasrabdhi), (6) concentration (samildhi), and (7) equa- nimity (upe/cytl). These seven form a part of the thirty-seven accessories of enlighten- ment (see entry).
seven natural instincts of the imminence intuition state (upalabdhijiitlnaprakrti - nyer thob ye shes kyi rang bzhin rtog pa). ( 1 ) Medium attachment, (2) forgetfulness, (3) mistaken- ness, (4) reticence, (5) fatigue, (6) laziness, and (7) doubt.
eight branches of the noble path (tlryamtlrga{lga). These are the well-known: ( I ) realistic view (samyagdr? ri), (2) realistic motivation (samyaksamkalpa), (3) realistic speech (samyag vtlk), (4) realistic terminal action (samyakkarmanta), (5) realistic livelihood (samyagtljTva), (6) realistic effort (samyagvyaytlma), (7) realistic remembrance (sam- yaksmrti), and (8) realistic concentration (samyaksamadhi).
nine mergings (*me/ana - bsre ba). The nine mergings are: (1) merging trance with the body of truth, (2) merging waking magic body with the beatific body, (3) merging the waking coarse body with the emanation body, (4) merging sleep with the body of truth, (5) merging dream with the beatific body, (6) merging waking with the emanation body, (7) merging death with the body of truth, (8) merging the between with the beatific body, and (9) merging birth with the emanation body.
ten directions (dasadik). These consist of: (1-8) the eight points of the compass, (9) straight up, and (10) straight down. As a conventional formula, it is tantamount to "all directions. "
ten unskillful acts (sins) (akusala). These are the opposite of the ten skillful acts (virtues), and consist of: ( 1 ) killing, (2) stealing, (3) sexual misconduct, (4) lying, (5) harsh speech, (6) backbiting, (7) frivolous speech, (8) covetousness, (9) malice, and ( 10) false views.
ten stages (bhami). These are the ten stages through which the bodhisattva ascends on his way to buddhahood: (1) the Joyous (pramudittl), (2) the Immaculate (vima/11), (3) the Brilliant (prabhilktlri), (4) the Radiant (arcismati), (5) the Invincible (sudurjayll), (6) the Confronting (abhimukhr), (7) the Far-reaching (durll{lgama), (8) the Immovable (acaltl), (9) the Positive Intelligence (sadhumati), and (10) the Cloud of Dharma (dharmameghtl).
6? ? Gln. uary ofNumerical Catt'Rorie. 'i
? n trans? o. ""Cndenct's (pilramitll). These consist of: ( 1 -6) the six transccndences, with the addition of ( 7) skill in liherative art (llpllyakau. falycl); (H) prayer, or vow (pra? idhana); (9) power (ha/a); and ( 1 2) gnosis intuition Unllna).
ten skillful acts (virtues) (ku,fala). These are the opposite of the ten sins, i. e. , refraining from engaging in activities related to the ten sins and doing the opposite. There are: three physical virtues: ( 1 ) saving lives, (2) giving, and (3) sexual propriety. There are four verbal virtues: (4) truthfulness, (5) reconciling discussions, (6) gentle speech, and (7) religious speech. There are three mental virtues: (8) loving attitude, (9) generous
attitude. and ( 1 0) realistic views.
twelve ascetic practices (dhiitagu? a). These consist of ( 1 ) wearing rags (pam sukt:ilika), (2) (in the form of only) three religious robes (traicivarika), (3) (coarse in texture as) garments of felt (ntlmantika), (4) eating by alms (pair:uJaptltika), (5) having a single mat to sit on (aikilsanika), (6) not eating after noon (khalu pascad bhaktika), (7) living alone in the forest (ara1,1yaka), (8) living at the base of a tree (vrk$amiilika), (9) living in the open (not under a roof) (tlbhyavakilsika), (10) frequenting burning grounds (Indian equivalent of cemeteries) (smtlstlnika), ( I I ) sleeping sitting up (in meditative
posture) (nai$adika), and ( 1 2) accepting whatever seating position is offered (yt1tht1- sam starikq.
twelve light rays. The following passage from the Vajra Rosary (cited above, p. 237) describes these as follows: "Reality of bliss dwelling in the heart-center, light illumi- nating the Buddha-sun, with the form of subject and object-that constitutes the twelve light rays. (1) Light-increase, (2) Light-ray, (3) Refulgent, (4) Clear, (5) Blaze, and (6) Light-blaze-depending on eye and so forth, they hold all outer [objects,] form etc. (7) Light-ray, (8) Light-full ('od ma), (9) Luminant, (10) Clear-beauty, (11) Clear-light, (12) Solar-clear-the aspect of outer forms etc. , these six are also proclaimed as light. "
twelve sense-media (tlyatana). They are: ( l ) eye-medium (caksurayatana), (2) form- medium (rapa- ), (3) ear-medium (srotra- ), (4) sound-medium (sabda- ), (5) nose- medium (ghra? a-), (6) scent medium (gandha-), (7) tongue-medium Uihvii-), (8) taste- medium (rasa-), (9) body-medium (kaya-), (10) texture-medium (sprastavya-), (11)mental-medium (mana-), and (12) mental object medium (dharmayatana).
The word tlyatana is usually translated as "base," but the Skt. , Tib. , and Ch. all indicate
"something through which the senses function" rather than a basis from which they function; hence "medium" is preferable.
eighteen elements (dhiti u). These introduce the same six pairs as the twelve sense-media, as elements of experience, adding a third member to each set: the element of consciousness (vijflini a), or sense. Hence the frrst pair gives (13) the triad eye-element (ca/cyurdht1tu), (14) form-element (rt:ipadhiti u), and (15) eye-consciousness-element, or eye-sense-element (caksurvijntlnadhatu), and so on with the other five, noting the last, ( 1 6) mind-element (manodhiitu), (17) mind-object-element (dharmadhiitu), and ( 1 8) mental-consciousness- element (manovijnanadht1tu).
th irty - t w o s i g n s o f th e gr e a t b e i n g ( m a h a p u r u $ a l a k $ a f. l a) . T h e y ar e a s fo l l o w s : ( 1 ) H i s h e a d has a turban-shaped protrusion on the crown; (2) his hair curls to the right; (3) his fore- head is broad and even; (4) he has a white hair between his eyebrows; (5) his eyes are very dark, with lashes like a cow; (6) he has forty teeth; (7) his teeth are even, (8) with- out gaps, and (9) very white; (10) he has a keen sense of taste; (11) he has a lion's jaw;
Glossary ofNumerical Categories ? 635
( 1 2) his tongue is long and slender; ( 1 3) he has an excellent voice; ( 1 4) his shoulders are round and even; ( 15) the back of his body has seven round curves [buttocks, thighs, shoulders, and back] ; ( 1 6) his trunk is thick; ( 1 7) his skin is smooth and golden-hued; ( 1 8) his arms reach his knees when he stands straight up; ( 1 9) his torso is like a lion's; (20) his body has the proportions of a banyan tree (height equal to arm span]; (2 1 ) his bodily hairs curl to the right; (22) they stand straight up; (23) his penis is concealed in a sheath; (24) his thighs are well-rounded; (25) his ankle-bones do not protrude; (26) the palms of his hands and feet are soft and delicate; (27) he has webbed fingers and toes; (28) he has long fingers; (29) he has wheel-signs on the palms of his hands and feet; (30) his feet are well set [upon the ground] ; (3 1 ) his arches are broad and high; (32) and his calves are like an antelope's.
thirty-three instinctual natures of the luminance intuition state (lllokajfillnaprakrti ). These are (l-3) [small], medium, and great dispassions; (4-5) mental internalizing and exter- nalizing; (6-8) [small, medium, and intense] sorrows; (9) peace; (10) mental construc- tion; (11-13) small, medium, and intense fears; (14-16) small, medium, and intense craving; ( 1 7) appropriation; ( 1 8) non-virtue; ( 1 9) hunger; (20) thirst; (2 1-23) [small,] medium, and intense sensation moments; (24) knower; (25) knowable; (26) introspec- tive discernment, conscience; (27) compassion; (28-30) small, medium, and great loves; (31) anxiety; (32) greed; and (33) envy. (Sanskrit from CMP has slight variations from Tsong Khapa's choices, which he mentions: virago madhyamas adhimatra; manogata- gatam ; sokaditritayam tathtJ, saumyam vikalpo bhftas madhyabhrto 'tibhuaka/:1. tr$t;J tl madhyatr$t;J tl atit/1t;J t1, upadanakam nii:! Subham Jut tr$12; vedanii samavedana ati- vedantlk$af) aS; vettrviddhtl ; pratyavek$at;J a lajja karut;Jyam, snehatas trayam; cakitam sam cayas matsarya?
thirty-seven accessories of enlightenment (bodhipakSikadharma). These consist of: ( l -4) the four applications of mindfulness; (5-8) the four realistic efforts; (9- 1 2) the four bases of magical powers; ( 1 3- 1 7) the five spiritual faculties; ( 1 8-22) the five powers; (23-29) the seven factors of enlightenment; and (30-37) the eight branches of the noble path.
forty instinctual natures of the radiance intuition state (abhasajfliinaprakrti ). These are: (l) desire, (2) attachment, (3) pleasure, (4) medium pleasure, (5) intense pleasure, (6) delight, (7) indulgence, (8) amazement. (9) excitement, (10) satisfaction, (II) em- bracing, ( 1 2) kissing, ( 1 3) sucking, ( 1 4) stability, ( 1 5) zeal, ( 1 6) pride, ( 1 7) activity, (18) possessiveness, (19) aggressiveness, (20) enthusiasm, (21-23) small, medium, and great boldness; (24) hostility, (25) charm, (26) resentment, (27) virtue. (28) lucid truth- fulness, (29) untruthfulness, (30) certitude, (3 1 ) non-appropriation, (32) generosity, (33) initiative, (34) heroism, (35) shamelessness, (36) deceitfulness, (37) sharpness
(38) wickedness, (39) ungentleness, and (40) crookedness.
eighty marks (of the great being) (anuvyafijana). These accompany the thirty-two signs and consist of: (l) fingernails the color of brass, (2) shiny and (3) long; (4) round fingers; (5) tapered fingers; (6) fingers wide-spreading; (7) veins not protruding. and (8) without tangles; (9) slender ankles; ( 10) feet not uneven; ( I I ) lion's gait; (12) elephant's gait; (13) swan's gait; (14) hull's gait; (15) gait tending to the right; ( 1 6) graceful gait; ( 1 7) steady gait; ( 1 8) his body is well-covered, ( 1 9) clean, (20) well- proportioned, (21) pure, (22) soft, and (23) perfect; (24) his sex organs are fully developed; (25) his thighs are broad and knees round; (26) his steps are even; (27) his complexion is youthful; (28) his posture is not stooped; (29) his bearing is expansive,
636 ? Glossary ofNumerical Categories
yet (30) extremely poised: (31) his limbs and fingers and toes are well-defined; (32) his vision is clear and unblurred; (33) his joints are not protruding; (34) his belly is relaxed, (35) symmetrical, and (36) not fat; (37) his navel is deep and (38) wound to the right; (39) he is completely handsome; (40) he is clean in all acts; (41) he is free of spots or discolorations of the skin; (42) his hands are soft as cotton; (43) the lines of his palms are clear, (44) deep, and (45) long; (46) his face is not overlong and is (47) bright as a mirror; (48) his tongue is soft, (49) long, and (50) red; (51) his voice is like an elephant's trumpet or like thunder, (52) yet sweet and gentle; (53) his teeth are rounded, (54) sharp, (55) white, (56) even, and (57) regularly arranged; (58) his nose is long and (59) straight; (60) his eyes are clear and wide; (61) his eyelashes are thick; (62) the pupils and white of his eyes are clearly defined, and (63) the irises are like lotus petals; (64) his eyebrows are (65) long, soft, (66) evenly haired, and (67) gently curved; (68) his ears are long-lobed and (69) symmetrical; (70) his hearing is acute; (71) his forehead is high and (72) broad; (73) his head is very large; (74) his hair is as black as a bee, (75) thick, (76) soft, (77) untangled, not (78) unruly, and (79) fragrant;
(80) and his feet and hands are marked with lucky signs.
the one hundred buddha clans, used in body isolation meditation. These charts (on the following six pages) are adapted - with permission and some terminology changes - from those made by Christian Wedemeyer, as appendices to his study and translation of Aryadeva's lAmp that Integrates the Practices, a work that H. H. the Dalai Lama described as the rtsa ba (the "root text") of the present work of Tsong Khapa's, published in this same series. The body isolation homologizes all phenomena of physical and mental perception with specific male and female buddhas, in order to finally-at subtle as well as coarse levels of visualization-isolate one's sense of self- identity from any kind of sense of being ordinary. This state of strict bodymind self- identification as a community of buddhas provides the subtle mandalic platform upon which the yogilni can embark upon the speech isolation vajra recitation practice, safely
and effectively.
Charts of the One Hundred Buddha Clans I. The Five Aggregates (25 clans)
? ? ? ? Matter (Vairochana)
Sensation (Ratnasambhava)
Perception (Amitabha)
Creation
( A m o g h a s i d d h i )
Consciousness (Ak? hobhya)
Alqhobhya
Matter known from personal
experience
Sensations from bile and humor conjunction
Perceptions of bipeds Mental creations Tactile consciousness
Vairochana
Matter - outer, inner, both shapes, long and short
Ambivalent sensations
Perceptions of unmoving beings
Bodily creations Visual consciousness
Ratnasambhava
Matter in the mode of self, other, or both
Sensations born from phlegm and wind
Perceptions of quadrupeds
Creations of the three w o r l d s
Hearing consciousness
Amitabha
Exterior, interior matter of five colors
Pleasurable sensations
Perceptions of the legless
Verbal creations Smell consciousness
Amoghasiddhi
Exterior, interior matter as lights of sun and moon
Painful sensations
Perceptions of the many-legged
Creations for l i be r a t i o n
Taste consciousness
'
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? II. The Four elements (20 clans) Ak? hobhya
?
Earth element, internal
(Lochanli)
external earth
Water element (Mamaki)
external water
Fire element (Pau4aravasi ni)
external fire Wind element
(Tara) external winds
Tendon! . , flesh. rib\, heart
Uttarakuru
Pond water ? ? -
Waterfalls Head heat
Stone fires Pervading
Zenith wind
Belly heat :. , Forest fires
- - --
Metabolic Northern \\ind
Saliva . . . . . . .
! i '\?
, 'M
? "'"'
? ? -
''"\ :. . , ?
? Secretions, intestinal, bile, heart
Piirvavideha Urine
Ocean water Heart heat
Perpetual fire Vitalizing
Eastern wind
? . :. . :.
Vairochana
Hair, bone, feces, spleen, heart
Mount Meru Phlegm and tears
Ratnasambhava
Body hair, nails, pus, heart
JambudvTpa Sweat
River water Navel heat
Sun-crystal fire Evacuating
Southern wind
Amitabha
Teeth, skin, flesh, heart
GodlinTya Blood
Spring water Limb heat
Wood fires Ascending
Western wind
Amoghasiddhi ? ? . . .
,. .
-?
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m. The Five Media (25 clans) Ak? hobhya
Vairochana
Perception of the three fonns
Nature of the ear Nature of the nose
Nature of the tongue
Tactile sense organ (body)
Ratnasambhava
Nature of the pupil of the eye
Perception of the three sounds
S eptum
Root of the tongue
Nature of bones
Amitibha
F onns seen with the peripheral vision
Ear orifice
Perception of the three scents
Tip of the tongue
Nature of flesh
Amoghasiddhi
Movement of the eye Root of the ear Nostrils
Perception of the three tastes
Nature of skin
? ? ? Visual media (K$hitigarbha)
Hearing media (Vajraplil;li)
Smell media (Khagarbha)
Taste media (Lokeshvara)
Touch media (SarvanivaraQa- vi? hkambhin)
Mental sense media (Samantabhadra I Maiijushri)
Grape-sized visual sense organ
Greatly convoluted aural sense
Shalii ka. shaped olfactory sense- organ
Half-moon shaped gustatory sense organ
Perception of the three contacts
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? IV. The Five Auxiliary Winds (25 clans)
Wind-energy
Upmoving (visual) Permoving (hearing)
Commoving (smell) Surmoving (taste) Ultramoving (touch)
?
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?
? . ,
Distinguishing the <::)
V. The Five Intuitions (5 clans) ? hobhya
Five intuitive reality realm wisdoms perfection
Vairochana Mirror-like
Ratnasambhava
Equalizing
Amitabha
Individuating
Amoghasiddhi
All-accomplishing
A? hobhya
Forms of play, erotic
Vairochana
Visual forms
Ear, head, or wind sounds
All scents
Sweet flavors
Holding still union sensation
Ratnasambhava
Forms to which one is attached
Singing and stringed instruments
Scent of the entire body
Astringent flavors Embracing sensation
Amitabha
Forms pleasant, un- pleasant,
ambivalent
Palatal, labial, and vocal sounds
Distinguishing three scents
Salty flavors Kissing sensation
Amoghasiddhi
Forms which perform all activities
Sounds of trees, rivers, snaps, claps, musical instruments
? ? flirtation, Calm or harsh
sounds of ham Unpleasant scents
2"
Bitter flavors
Sensing subtle mind through sexual union
Scent of vital fluid ? 00?
six flavors Sucking sensation
? . , ? c;. ,
-
? ? ? ? ? ? Glossary of Unique Translation Terms
Adamantine, diamond (see also "vajra"}. The Sanskrit vajra means "thunderbolt," "diamond," "adamantine," and so forth, various objects connoting immutability and unbreakability. In Vedic India it was the weapon of the tribal father-god, lndra, a thunderbolt that he threw down from the heavens to break the citadels of the enemy. The Buddhists took this primal symbol of the supreme power of the universe and made it a symbol of universal love and compassion, in order to affirm their vision that love is the strong force in the universe. Thus "vajra" is used in names of Buddha deities to indicate that they are in touch through wisdom with the realm of ultimate reality and that they express the natural universal compassion.
adept, great. "Adept" is used to translate the Sanskrit siddha, referring to a practitioner of Tantra who has attained buddhahood in his or her ordinary body, having gone beyond life, death, and the between, yet remaining in association with his or her previous gross body in order to relate liberatingly with contemporary beings.
addiction (kll! 'Sa - nyon mongs). This word has been translated "passion," and more recently "affliction," neither wrong. Its etymology comes from the verb root klis- to "torment," "twist," so it is definitely something painful. Lust, hatred. delusion, envy. pride, fanaticism-all emotions that are painful to experience-cause painful outcomes through unskillful interactions with others. Passion is an intense emotion that can how- ever be exalting and beautiful, or at least it has that connotation (granted the passion of Christ was definitely painful). Affliction is basically the same as suffering, not as much a cause of suffering. An addiction is a habitual behavior that seems to benefit one's state ofbeing and so seduces the addict, but actually causes suffering to the addict and those around him or her. One can be addicted to lust, addicted to hate, addicted to confusion, to a fanatical belief, to pride or envy or avarice. Those addictions then inevitably cause suffering and affliction.
aggregate (skandha). The five-rapa, vedana, samjna, samskara, and vijnana-have such a particular technical sense that some may wish to leave them untranslated. Nevertheless, it seems preferable to give a translation-in spite of the drawbacks of each possible term-in order to convey the same sense of a useful schema of the psychophysical complex. ( 1 ) For rapa, "matter" is preferred to "form" because it more concretely connotes the physical and gross. (2) For vedana, "sensation" is preferred to "feelings," as not so inclusive of emotions. (3} For samjiiil, "perception" is preferable to "conception," as itself meaning conceptually determined experience. (4} For samskilra, which covers a number of mental functions as well as anomalous forces, "creation" or "function" gives the general idea. (5} And "consciousness" is so well established for vijnana (although what we normally think of as consciousness is more
like samjiiil, i. e. , conceptual and notional, and vijnana is rather the "pure awareness" prior to concepts} as to be left unchallenged.
A? hobhya (Buddha). One of the five archetypal transcendent buddhas, Lord of the Vajra Buddha-clan, he represents the ultimate reality perfection wisdom, the transmutation of the poison of hatred, the color blue, and the aggregate of consciousness.
641
642 ? Glossary of Unique Translation Terms
alienated individual (prthagjana - so sor skye bo). Often translated "common person," this term in Buddhism refers to a person who is cognitively the opposite of a "noble" (arya) person. A "noble" person is defined as one who has attained the vision path (darsanamilrga) and thus has had an initial nonconceptual experience of selflessness, becoming "noble" by realizing the equality of others' perspective to his or her own. The opposite of this kind of noble person is one who is enclosed within a sense of exclusive and absolute self as different from and opposed to others, and who thus does not consider others' perspective from any visceral level. Such an automatically self- centered person is necessarily alienated from the "otherness" of the world as a whole and hence is very aptly described as "alienated. " Etymologically both prthag and so
sor refer to separateness.
all-accomplishing wisdom. This is one of the five wisdoms, resulting from the transmuta- tion of envy, associated with the emerald and the color green, and with the Archetype Buddha Amoghasiddhi.
AmitAbha. One of the five archetypal transcendent buddhas, Lord of the Lotus Buddha- clan. He is associated with the western direction and the buddhaverse Sukhavati. He represents the individuating wisdom, the transmutation of the poison of lust, the color red, and the aggregate of perception. His buddha consort is PaQQaravAsini.
Amoghasiddhi. One of the five archetypal transcendent buddhas, Lord of the Karma Buddha-clan, associated with the northern direction. He represents the all-accomplishing wisdom, the transmutation of the poison of envy, the color green, and the aggregate of creations. His buddha consort is TarA, sometimes called Samayatara.
ancestral mentor (*paramparaguru - brgyud pa 'i bla rna). Usually translated as "lineage lama," it is opposite of root lama or direct mentor, and refers to gurus or mentors who were mentors to one's direct or personal mentor. Since the Tibetan Buddhist karmic tradition has largely replaced blood lineages with Dharma lineages, "ancestral" is preferred, moving a bit further in the same direction as "lineage," which itself trans-
values blood lineage to spiritual lineage.
angel (qaka or qakini - mkha 'gro or mkha 'gro rna). These beings can be mundane or transmundane ("buddhine"), male or female, more concrete than the Jungian arche- types animus and anima, but serving in a similar role in Tantric culture.
archetype, or chosen, deity (i$(adevata - yi dam). A divine buddha-form used in Tantric practice to visualize oneself as an embodiment of the understandings and abilities one is cultivating in order to become a buddha oneself to benefit all beings. The sustained visualization of such an embodiment in the creation stage practice aims to develop such a stability of focus that when the perfection stage practitioner reaches into the subtle out-of-body zones in simulation of death and dying states, he or she can arise for the subtle energy plane in the archetypal form of whatever is his or her chosen embodi- ment. Such a buddha-form can be approached as an independent being in some ritual and contemplative and narrative contexts, while it can also be adopted as a contempla- tive role-model, in practices in which the yogrlni identifies with the deity and seeks to become the deity itself. Thus the deity's form becomes an ideal or archetypal structure of the enlightenment desired by the practitioner.
Glossary of Unique Translation Terms ? 643
art (upaya). This is the expression in action of the great compassion of the Buddha and the bodhisauvas. One empathetically aware of the troubles of living beings would. for his or her very survival. devise the most potent and efficacious arts possible to remove those troubles. and the troubles of living beings are removed effectively only when they reach liberation. I prefer '"art. .
