ecstatic
joy: and from throat to crown.
Thurman-Robert-a-F-Tr-Tsong-Khapa-Losang-Drakpa-Brilliant-Illumination-of-the-Lamp-of-the-Five-Stages
edhya
prati? dha dau? fhulya
n&c;li
abhavavada (graha) abhavavadin abhavanta abhavantagraha nava-natya-rasa nirvlll)a
arya aryap? fhalabdhajiiana
'phags pa'i rjes thob kyi rigs *aryapf? thalabdhayukti-jiillna shes
6 1 2 ? English-Tibetan-Sanskrit Glossary
English
noble child. noble son
noble daughter
noble entranced intuition, intuitive wisdom
nominal convention
nominal designation
non-analytic
non-analytic conventional validating cognition
non-analytic natural self- habit
non-analytic presentation non-conceptual non-deceptive non-entranced yoga
non-mental-functioning
non-perception of related fact reason
nondual
noumenally omniscient intuition
noumenon, transcendent, transmundane
object
object
object of names and signs
objectifying view
objective
objective (external),
objectivity status objective condition
objective generality, objective universal
objective object objective obscuration objective reality objective self
Tibetan
rigs kyi bu
rigs kyi bu mo
'phags pa'i mnyam bzhag ye shes
ming gi tha snyad
ming gis 'dogs pa
dpyod med
dpyod med tha snyad pa'i tshad rna
dpyod med bdag 'dzin lhan skyes
dpyod med mam gzhag
mam rtog med pa
mi slu ba
mnyam par rna bzhag sbyor ba
yid Ia mi byed pa
brei zla rna dmigs pa'i rtags
gnyis su med pa, gnyis med
ji Ita ba mkhyen pa'i ye shes yathavadjiiana
chos nyid, don dam, jig rten dharmata, paramllrtha,
las 'das pa don
gzung ba, gzung
ming dang brda'i yul
dmigs par Ita ba
chos kyi bdag
phyi don, phyi don du grub pa
dmigs rkyen don spyi
dmigs pa'i yul
shes bya'i sgrib pa rang gi ngo bo nyid chos kyi bdag
lokottara artha
grahya
*namasaril ketavi? aya
upalambha-dnt dharmlitma
bahyllrtha, bahyllrthasiddha
alaril banapratyaya arthasamanya
alaril banavi? aya jiieyavaraoa
svaro patva, svabhavatva dharmatma
Sanskrit
kulaputra kula-duhitr aryasamahitajiiana
*namavyavahara
avicara *avicaravyavaharika-pramlll)a
avicarasahajatmagraha
avicllravyavasthana nirvikalpa
avisaril vadaka asamahita-yoga
amanasikara
advaya
English
objective self-habit objective selflessness objective status objective-reality-status
obscuration
obsession. insistence occasion of entrancement
occasion. context one way one-pointedness optical illusion ordinary
ordinary body
ordinary pride orientation, visualization original , self-created other-emptiness
outsider
overlord, lord
own chosen deity particular, ultimate
passion, lust
path of philosophy, path of reason
path of ten virtuous evolutionary actions
peerless
perception
perception aggregate. conception aggregate
perception of inconsistent fact reason
perceptual and conceptual object
perceptual habit
English-Sanskrit-Tibetan Glossary ? 6 1 3 Sanskrit
Tibetan
chos kyi bdag 'tlzin
chos Ia bdag med
rang gi ngo bos grub pa
dhannlltmagraha dharma-nairatmya svarn pasiddha
rang gi ngo bo nyid kyi grub svarn pasiddha
pa sgrib pa
mngon par zhen pa
mnyam par bzhag pa' i gnas skabs
gnas skabs
tshul gcig pa
rtse gcig pa
mig 'phrul
tha mal pa
tha mal pa'i Ius
tha mal pa'i nga rgyal lhag par mos pa
rang byung
gzhan stong
phyi rol pa
bdag po
bdag nyid Iha
rang gi mtshan nyid (tshad ma pal)
'dod chags, chags pa rigs pal lam
dge ba bcu ' i las kyi lam
gnyis med
'du shes
'du shes kyi phung po
'gal zla dmigs pa1 rtags snang yul dang zhen yul 'dzin stangs, 'dzin pa
avarDQa, nivaraoa abhinive5a samahitavastha
avastha
eka-naya ekagrata indrajala samanya, praiqta pralqta-deha praiqtaharil kara adhimukti svayaril bhil parasil nyata bahirdha
adhipati
svadhidevata svalak? DQa (pramanika)
raga
nyilyamarga, yuktimarga
da5a-kuSala-karma-patha
nirdvandva sam jiia
sam jiiiiskandha
mu? t. graha
6 1 4 ? English-Tibetan-Sanskrit Glossary
English
perceptual object perfect
perfect buddha perfect enlightenment
perfect identity perfect nature perfect reality
perfect, perfected
perfection stage
perfectly enlightened buddha
Performance Tantra performance, practice permanent, permanence permission
permoving [wind]
person
person
personal (subjective) self
personal inference (internal) personal instruction personal selflessness
personal subjective) self- habit (conscious,
unconscious) pervading [wind]
phenomenally omniscient intuition
phenomenon, thing philosophy (reason, theory) phlegm
play
play (aralli)
Tibetan
snang yul
yongs su grub pa
rdzogs pa'i sangs rgyas
yang dag par rdzogs pa'i byang chub
yongs su grub pa'i mtshan nyid
yongs su grub pa mtshan nyid
yongs su grub pa ngo bo nyid, yongs grub kyi mtshan nyid
yongs su grub pa
rdzogs rim
yang dag par rdzogs pa'i sangs rgyas
spyod pa'i rgyud sgrub thabs
rtag pa
rjes su gnang ba mam par rgyu ba mi
gang zag
gang zag gi bdag
rang don rjes dpag man ngag
gang zag gi bdag med gang zag gi bdag 'dzin
khyab byed
ji snyed mkhyen pa'i ye she
dngos po, chos
smra ba (rigs pa, grub mtha') vada (nyaya, siddhanta)
bad kan 'gying bag a ra li
sle? ma
lila aralli
Sanskrit
*libhasavi? aya parini? panna sambuddha samyak-sambodhi
parini? pannalak? al). a parini? pannalak? al). a parini? pannasvabhava
parini? panna ni? panna-krama samyaksambuddha
carya-tantra sadhana
sasvata
anujiia
vivaha [vayu] puru? a
pudgala pudgalatrna svarthanumana upadesa, amnaya pudgalanairatmya pudgalatmagraha
vyana yavatjiiana
bhava, dharma
English
pleasure, bliss
pledge. commitment point, meaning etc. position, thesis, direction possession possessiveness
potency, power
power. accomplishment practical instruction practice art, perfonnance practitioner
present, represent
presentation of the non- analytic conventional
presentation, arrangement pride
English-Sanskrit-Tibetan Glossary ? 6 1 5 Sanskrit
primally unborn
prior momentum
privacy, logical
private (dogmatic) syllogism rang rgyud private (dogmatic) thesis
private (dogmaticist) reason private inference
private reason
private thesis
probandum probandum property proclivity, instinct production unreality profound
property
prospering, increasing protagonist
prove
rang rgyud
rang rgyud
rang rgyud
rang rgyud
rang rgyud
sgrub bya
sgrub bya'i chos
bag Ia nyal ba, bag chags skye ba ngo bo nyid med pa zab mo, zab pa
Tibetan
bde ba
dam tshig
don
phyogs (dam bca)
thob pa
bdag gir (nga yir) 'dzin pa
mthu
dngos grub
gdams ngag
sgrub pa ' i thabs
sgrub pa po
rnam par gzhag pa
ma dpyad pa ' i tha snyad du 'jog pa
rnam par gzhag pa
nga rgyal, ngar 'dzin pa, bdag tu rlom pa
sukha
samaya
artha
pak$a (pratijfia) prapti atmTyagraha prabhava siddhi
sadhana sadhaka vyavasthap
vyavasthana aharilkara
adyanutpanna porvavedha svatantrya svatantranumana svatantrapratijfia svatantrahetu svatantranumana svatantrahetu svatantrapraijfia
sadhya
sadhyadharma anusaya, vasana *utpadanaibsvabhavya gambhira, gambhirya lltrniya
pau$f. ika
pratyaya
gzod nas ma skyes pa sngon gyi 'phen shugs rang rgyud
rjes dpag kyi dam bca kyi rtags rjes dpag kyi rtags
kyi dam bca
bdag gi ba, nga yi ba rgyas pa
sngar rgol
yid ches par bgyi ba
616 ? English-Tibetan-Sanskrit Glossary
English
public (dialectical) inference/syllogism
public (dialectical) reason public inference/syllogism pulsation
pure
pure information, pure intelligence
purification
purification of the radiances
purity
qualitative (descriptive) designation
quality, property, thing
range, sphere, province
rational cognition
rationality, reason, philosophy
real
real production real status Realist realistic view reality
reality (truth) status
reality limit
reality realm perfection intuition
reality source
reality, thing
reality, truth, fact
Tibetan
gzhan grags kyi ries dpag
gzhan grags kyi rtags gzhan don rjes dpag rnam par gyo ba rnam dag, dag pa rnam par rig pa tsam
rnam par dag pa, rnam par sbyang ba
snang ba rnam par dag pa gtsang pa
khyad par du brtags pa
Sanskrit
paraprasiddhllnumana
paraprasiddhahetu pararthanumana sam spandita suddha vijiiaptimatra
vishuddhi, vyavadana
abhasa-vishuddhi sucib vi5e? avikalpa
dharma gocara *yuktijiiana yukti, nyaya
bhil ta svabhavotpada svabhavasiddha
realitylessness, truthlessness bden med, rang bzhin med,
ngo bo nyid med pa realization rtogs pa
realm of reality chos kyi dbyings
chos
spyod yul, yul rigs shes
rigs pa
yang dag pa rang bzhin gyis rang bzhin gyis dngos por smra yang dag Ita ba de nyid, de kho
skyes pa
grub pa
ba bhavavadin
na nyid, bden pa, rang bzhin,
samyakdr? j
tattva, satya, svabhava, svaro pa,
satyasiddha, svabhavasiddha
bho ta-koj, bho Uinta
suvisuddha-dharmadhatu- jiianaril
dharmodaya
bhava
satya
asatyata, naitsvabhavasiddha
adhigama dharmadhatu
rang gi ngo bo nyid
bden grub, rang bzhin grub
yang dag pa'i mtha'
chos kyi dbyings rnam par dag pa'i ye shes
chos 'byung ba dngos po
bden pa
English
reason (rational cognition) reason. validating cognition reasoning
rebirth, future life
recitation
referent
referent
referent of designation referential base reflection
refutation
refute, negate reification
relational reasoning relative (nature, reality) relative reality
relative, dependent
relativistic origination
relativity, dependent origination
reliance
remedy, antidote representation repudiation resistance
retention
retinue
retraction branch rite, evolution, action ritual action
ritual gesture ritual manual ritual procedure ritually prepared root of virtue Root Tantra
Tibetan
rtags, rigs pa (rigs shes) tshad rna
tshul, rigs pa
yang srid pa, srid pa gzhan bzlas pa
gdags don
don, gzhi
gdags don
gdags gzhi
gzugs bmyan
bkag pa, sun byin pa dgag pa
sgro 'dogs pa
ltos pai rigs pa
gzhan dbang
gzhan dbang gi mtshan nyid gzhan gyi dbang
rten cing brei bar byung ba rten cing brei bar byung ba
rton pa
gnyen po
mam par gzhag pa
skur ba 'debs pa
mi mthun phyogs gzungs
' khor
so sor sdud pa'i yan lag las
bya ba
phyag rgya
rtog pa
cho ga
'dus byas pa
dge ba ' i rtsa ba
rtsa ba' i rgyud
hetu. yukti, nyllya pramll(la
nyllya. yukti punarbhava
japa
artha, vastu prajiiapyllrtha
pratibimba
prati? edha, nirAkaral)a
prati? edha
samllropa, adhyllropa
llpek? ayukti
paratantra
paratantrasvabhllva
paratantra
pratityasamutpllda
pratityasamutpllda, idaril prayayata
prati? aral)a pratipak? a vyavasthllna apavllda vipak? a
dhllral)J parivara pratyllhara-al)ga
karman kriya
mudrll
kalpa
vidhi
sam skrta ku8ala-mo Ia
mo la-tantra
English-Sanskrit-Tibetan Glossary ? Sanskrit
6 1 7
6 1 8 ? English-Tibetan-Sanskrit Glossary
English
rosary, garland sacred tradition
Tibetan
phreng ba
man ngag yang dag par ba
' gro
Sanskrit
mala saritpradaya
arbant
namaskara
samadhi
bhiltaprctical-nayatmaka- samadhi
samadhi-sattvas samsara vidyasthana sastra vidya-vrata pravacana sautrantika agama
sOtra
mudra mudra-tattva mantranaya bija
atma
atman sva-saritvitti svasaritvitti
svadhi? thana svadhi? thana-krama
atmotpada atmagraha atma-sadhana anatmaka
anatmata, nairatmya ? ukra
vedana
saint dgra bcom pa
salutation
samadhi
samadhi conducive to the real
samadhi-hero
samsara, life-cycle
science
science (teaching manual) science consort discipline scriptural tradition Scripturalist
scripture (reference) Scripture, Discourse, Sotra seal
seal reality
secret mantra way seed, seed syllable self
self (nature) self-awareness
self-consciousness (apperceptive)
self-consecration self-consecration stage
self-creation self-habit self-performance selfless selflessness semen
sensation
phyag 'tshal ba
ting nge 'dzin
yang dag pa'i tshul gyi bdag nyid can gyi ting nge 'dzin
ting nge 'dzin sems dpa' 'khor ba
rig gnas
bstan bcos
rig pa'i brtul zhugs gsung rab
mdo sde
lung
mdo
phyag rgya
phyag rgya'i de kho na nyid gsang sngags kyi tshul
sa bon
bdag
bdag (bdag nyid)
rang rig, rang gi ye shes rang rig
bdag Ia byin gyis brlab pa
bdag Ia byin gyis brlab pa['i rim pa]
bdag las skyes pa bdag 'dzin
bdag Ia bsgrub pa bdag med pa bdag med pa
sa bon tshor ba
English
sensation aggregate sense cognition sense faculty
sense medium sense, sense organ serenity, quiescence shaking
shame sign
sign-habit signification (symbol) signification process signlessness
simile
simultaneous, sudden sin
single-mindedness
six transcendences sleep
sloth, stupor
social convention society
sound, word
space
space-like
speech
speech isolation
speech vajra
spell, formula
sphere, domain, province spheres, three (of an act) spirit of enlightenment spiritual gene, genus
spiritual guide, spiritual friend
Tibetan
'tshor ba'i phung po dbang shes
dbang po
skye mched
dbang po
zhi gnas
bskyod pa
ngo tsha shes pa
mtshan rna, rgyu mtshan, brda
mtshan mar 'dzin pa brtag pa (brda) mtshan mar 'gyur pa mtshan rna med pa dpe
cig car
sdig pa
dran pa gcig pa
pha rol tu phyin pa drug
gnyid log pa
le lo, gnyid
'jig rten gyi tha snyad
'du ba
sgra sabda
nam mkha' a:ka:sa, ambara, kha nam mkha' dang mnyam pa khasama, khopama ngag va:k
ngag dben
gsung rdo rje
rig sngags
yul, spyod yul
' khor gsum byang chub sems rigs
dge ba'i bshes gnyen
vag-viveka va:g-vajra vidya: vi? aya trimaJ;? c;lala bodhicitta
gotra kalyilJ;la-mitra
English-Sanskrit-Tibetan Glossary ? 619 Sanskrit
vedanaskandha indriyajftana indriya ayatana
indriya
? amatha spandana
lajja
nimitta, saritketa
*nimittagraha saritketa nimittabhOta animitta dma:nta, upama: yugapat
papa eka-sm(li ? atpa:ramita: svapna
a:Iasya, stya:na lokavyavaha:ra saritgaoika:
620 ? English-Tibetan-Sanskrit Glossary
English
spiritual seeker, vacationer split second
stage
stage leading to communion
state
status, establishment store
strength
subjectivity subjectivity reality subjectlessness substance
substantial existence
substantial status
substantial subject-object- dichotomy
substantive (ascriptive) designation
subtle
subtle element
subtle yoga
success, acomplishment
suchness
sucking
suffering superficial superficial reality superknowledge support
supreme joy surmoving [wind]
So tra, Discourse syllable
syllable, undestroyed symbol
Tibetan
dge sbyong
yud tsam
rim pa. sa
zung du 'brei par 'jug pa'i rim pa
gnas, go 'phang grub pa
tshogs
stobs
'dzin pa, 'dzin rnam
bdag gi de kho na nyid chos can rna grub pa rdzas
rdzas su yod pa
rdzas su grub pa
gzung (izin rdzas tha dad
ngo bor brtags pa
phra mo, phra ba, zhib pa
khams phra ba
phra mo'i mal 'byor dngos grub
de bzhin nyid
rngub pa
sdug bsngal, sdug kun rdzob [kyi]
kun rdzob bden pa mngon par shes pa gzhi, rten
mchog tu dga' ba
rab tu rgyu ba (rlung) mdo, mdo de
yi ge, yig 'bru
yi ge, mi 'gyur ba mtshan rna
Sanskrit
5ramal)a
muho rta
krama, bhD mi yuganaddha-vahi-krama
pada, avastha, bhava siddha
sam bhara samarthya, bala graha, *grahakakara atma-tattva *asiddhadharmin dravya
dravyasat
dravyasiddha *grahyagrahakadravyabheda
svabhavaprajiiapti sii k! ? ma
sii k! ? ma-dhatu su k! ? ma-yoga siddhi
tathata
cu ! ? aQa
dutkha
sam vrti
sam vrti-satya
abhijiia
adhara
paramananda
Pravaha (vayu)
sa tra, so traka, sa tranta ak! ? ara, lipika, varQa ak! ? ara
cihna
EngUsh
symbol (convention) symbol-seal sympathy
system
systematizer, pioneer taint
Tantra, continuity taste, mood
teacher
teaching
teaching
ten stage lord
ten wind-energies texture
thatness (immanent)
thatness, reality
the naive, the foolish
theologian, dogmatist
theoretical (conscious, intellectual) self-habit
theory, philosophy
thesis
thing
thorough insight
thorough investigation
three conducts, three lifestyles
three consciousnesses three luminances three mandalas
three radiances
three realities three realities three realms
three syllables
Tibetan
brda
mtshan ma'i phyag rgya [thugs) brtse ba
lugs, mam gzhag
srol phye ba
dri ma
rgyud
ro
slob dpon, ston pa
chos
bstan pa, bstan bcos
sa bcu ' i dbang phyug rlung bcu
reg bya
de nyid, de kho na nyid de kho na nyid, de nyid byis pa'i skye bo, byis pa rtog ge pa
kun brtags bdag 'dzin
grub mtha'
dam bca'
dngos po, chos
yongs su shes pa, rtogs pa yongs su \shol ba
spyod pa mam gsum
mam par shes pa gsum snang ba gsum
dkyil 'Ichor gsum snang ba gsum
ngo bo nyid gsum
de nyid gsum
khams gsum, sa 'og dang sa steng dang mtho ris
yi ge gsum
sam keta cihna-mudrl anukampa
naya, vyavasthlna
mala
tantra
rasa
acarya, sastr dharma
de? ana. sastra da? abho mTsvara da? a vayu
spar? &
tattvam
tattva
billa, blili8a
tlirkika parikalpitatmagrahadi
siddhlinta
pratijiili
bhava, padlirlha, dharma parijiilina
parye$t
trividhacaryl
vijiilina-traya
aloka-traya
trimaJ:I(;Iala
libhlisa-traya trisvabhlivam
tri-tattva
tridhlitu, bho rbhuvab;v&Q
ak$ara-traya, tryak$ara
English-Sanskrit-Tibetan Glossary ? 621 Sanskrit
622 ? English-Tibetan-Sanskrit Glossary
English
three times three vehicles three voids three worlds tolerance torpor
Traditionalist, Scripturalist transcendence
transcendence vehicle
transcendent
transcendent lord
transcendent reality (suchness)
transcendent renunciation transcendent wisdom
transcendental (opposite of mundane, social)
transformation
transparence, clear light triple realm
triple realm
true existence
true production truth body truth-habit truth-status truth, reality truthlessness
twelve ascetical practices
twelve links of dependent origination
twelve similes of magic two [sexual] organs
Tibetan
dus gsum theg pa gsum stong pa gsum 'jig rten gsum bzod pa gnyid, rmugs mdo sde pa
pha rol tu phyin pa, nges legs
phar phyin theg pa 'jig rten las 'das pa de bzhin gshegs pa
de bzhin nyid
nges par 'byung ba
shes rab kyi pha rol tu phyin pa
'jig rten las 'das pa
yongs su log, yongs su gyur pa
'od gsal ba
srid pa gsum khams gsum
bden par yod pa bden par skyes pa chos kyi sku
bden par 'dzin pa
bden par grub pa
bden pa
bden par med pa, bden par rna grub pa
sbyangs pa'i yon tan bcu gnyis
rten 'brei bcu gnyis
sgyu ma' i dpe bcu gnyis dbang po gnyis
Sanskrit
try-adhva, trikala triyana sonya-traya triloka
k? anti
middha
sautrantika paramita, nibSreyasa
paramitayana lokottara tathagata tathata
apavarga, niryilQa prajiUiparamita
lokottara
parilvrtti, pariJJ. ilmana
prabhasvara tri-bhuvanaril traidhatuka *satyasat *satyotpllda dharma-kaya satyadraha satyasiddha tathya, satya asatyasiddha
dvadasa-dhOta-gu1;1a pratnya-dvadasanga
dvadasa-maya-dntanta dvayendriya
English
two realities
ultimacy analytic rational cognition
ultimacy status
ultimacy-analytic rational cognition
ultimate (reality)
ultimate production
ultimate unreality
ultramoving [wind)
unanalyzed existence
unanalyzed social convention
unborn
unconquered
unconscious, instinctual
unconscious, instinctual futile view
unconscious, instinctual, misknowledge
unconscious, instinctual, self-habit
uncontaminated
uncontrived, unfabricated
uncreated
undeducible
unelaborated
unelaborated conduct, unelaborated lifestyle
unerring
unerring suchness unexcelled unification
union
unique vehicle
uniting liliga and bhaga universal (great) seal
Tibetan
bden pa gnyis
don dam dpyod pa'i rigs shes
don dam du grub pa
satyadvaya ? paramllrthavicllrayuktijftana
paramllrthasiddha
English-Sanskrit-Tibetan Glossary ? 623 Sanskrit
don dam (mthar thug) dpyod "'paramarthavicllrayukti-jftana pa'i rigs shes
don dam (bden pa)
don dam du skyes pa
don dam ngo bo nyid med pa
nges par rgyu ba
rna brtags par yod pa
rna dpyad (brtags) pa'i 'jig rten gyi tha snyad
skye ba med pa zil gyis mi non pa ! han kyes
'jig Ita ! han skyes
rna rig pa ! han skyes
bdag 'dzin Ihan skyes
zag pa med
rna bcos pa
'dus rna byas pa
brtag tu med pa
spros pa med pa
spros pa med pa'i spyod pa
mi 'chor ba
rna nor ba de bzhin nyid
bla na med pa
gcig sbyor ba
sbyor ba
theg pa gcig pa
bha ga dang linga'i sbyor ba phyag rgya chen po
paramartha (satya) paramll. rthotpllda paramll. rtha nirvll. ha [vayu]
anutpanna anabhibhota sahaja sahajasatkayadf$ti
sahajavidya
sahajatmagraha
aniisrava
akftaka
anabhisaritslqta, asaritslqta apratarkya
ni$prapaiica ni$prapaiica-carya
ak$0l)a avitathatii anuttara eka-yoga
yoga
ekayana bhaga-linga-yoga mahiimudrii
624 ? English-Tibetan-Sanskrit Glossary
English
universal monarch Universal Vehicle universal void universal, generality Universalist unlocated nirvaQa
unmanifest
unobstructed
unproduced
unreal, unreality, non- existent
unreality
unreflective (inquiry, usage)
unshakeable samadhi unspoken, syllableless unstruck [sound] unvirtuous, unskillful unwavering
upmoving [wind] utterance
utterly peaceful vajra
vajra body vajra intuition vajra mentor vajra recitation vajra samadhi
vajra teacher
Vajra Vehicle
vajra word
Vajrayanist
validating cognition validating rational cognition
Tibetan
'khor los sgyur ba theg pa chen po thams cad stong pa spyi
theg pa chen po pa
mi gnas pa'i mya ngan las 'das pa
mi mngon
thogs pa med pa
skye ba med pa
med, med pa, yod rna yin pa, dngos med
dngos med, ngo bo nyid med pa
rang dga ba('i brtag pa, jug pa)
rni gyo ba'i ting nge 'dzin yi ge bral, yi ge rned pa rni shigs pa
rni dge ba
rni gyo [ba]
ldang zhing rgyu ba
brjod pa
rab tu zhi ba
rdo rje
rdo rje Ius
rdo rje'i ye shes
rdo rje slob dpon
rdo rje bzlas pa
rdo rje Ita bu'i ting nge 'dzin
rdo rje slob dpon
rdo rje theg pa
rdo rje'i tshig
rdo rje theg pa [mams] tshad rna
tshad rna? rigs shes
Sanskrit
cakravarti mahayana
sarva-? D nya samanya mahayanika aprati? ftita -nirvaQa
avyak:ta
asaitga anutpada abhava, abhil ta
nib;vabhliva , nibsvabhavata
asphanak:a-samadhi anak:? ara
anahata
ak:uSala
acala
udvaha [vayu] udahara
prasanta
vajra
vajradeha vajra-jiilina vajraguru vajra-japa vajropama-samlidhi
vajrliclirya
vajrayana
vajra-pada
vajrayanika
pramaoa *prlmll,likayuktijiiana
English
vanity
vase
vehicle
Venerable Master
(Nilgll. rjuna) verbal designation verbal formulation
verbal token verbal universal victor
victor lord
view
virtuous and non-virtuous, beautiful and ugly,
skillful and unskillful vision, perception
visualized, imagined
vitality control, life-energy control (branch)
vitality, vitality [air] void, empty
voided, emptied voidness, emptiness vow, prayer
vowels
vowels and consonants waking
water-moon well-known, public wheel of existence
will to enlightenment, spirit of enlightenment
wind-energy (wind) wind-energy reality wisdom
wisdom and art wisdom intuition
Tibetan
gsog
bum pa
bzhon pa
rje btsun. klu sgrub
ming gis gdags pa ming gis brjod pa ngag gi brda
sgra spyi
rgyal ba
rgyal dbang
Ita ba
dge ba dang mi dge ba
snang ba, nye bar dmigs pa brtags, kun brtags pa
srog dang rtsol ba (yan lag)
srog
stong pa
stongs gzhi
stong pa nyid
smon lam
dbyangs
ll li kll li
gnyid rna log pa
chu zla
grags
'khor ba
byang chub kyi sems
rlung
rlung gi de kho na nyid shes rab
shes rab dang thabs shes rab kyi ye shes
tuccha
kalaf. a
vllhana bhallraka- pada
nllmaprajftapti nllmllbhidhllna vak- cchomll S&bdasamanya jina
jinendra dr? ? subhllSubha
darS&na. upalabdhi parikalpita prauayama (auga)
prllJ. la
so nya
yena so nyata, so nyadhara so nyatll
prauidhana
svara
lllikllli
jllgrat udaka-candra prasiddha bhava-cakra bodhicitta
vllta, vllyu, mllruta vayu-tattva
prajiia
prajiiopllya prajiill-jiillna
English-Sanskrit-Tibetan Glossary ? 625 Sanskrit
626 ? English-Tibetan-Sanskrit Glossary
English
wisdom transcendence
wisdom-intuition wisdom-intuition initiation
wise expert
withstand analysis, ability to world
world (people) world-mentor
world-realm
worldly
worldly concern
worship, offering
yogi/ni (male or female) yogini
zombiess
Tibetan
shes rab kyi pha rol tu phyin pa
shes rab kyi ye shes
shes rab dang ye shes kyi dbang bskur ba
mkhas pa
dpyad bzod pa 'gro ba
'jig rten pa
'gro ba'i bla
'jig rten gyi khams
'jig rten pa
'jig rten pa'i chos
mchod pa mal 'byor pa mal 'byor ma ro langs rna
Sanskrit
prajiillpllramitll
prajiia-jiilina prajiill-jiilinlibhi$eka
paQQita
jagat
loka jagad-guru lokadhiitu laukika loka-dharma piljll
yogi
yogini vetlili
Glossary ofNumerical Categories
two contemplations (dhyana - bsam gtan). These are: ( I ) the dissolvent (rjes gzhig) and (2) holistic (ri/ 'd:. in) contemplations used to reinforce the concentration needed to dissolve the wind-energies into the central channel in the context of the higher stages of the perfection stage.
two obscurations (c'Zvarat? advaya). ( I ) Addictive obscuration (kle? c'Zvarat:w) and (2) objec- tive obscuration (jfleyc'Zvarat? a). The former may be eliminated by arhats and bodhi- sattvas of a certain stage, while the latter is eliminated only at buddhahood.
two selves (c'Ztmc'Zdvaya). ( I ) Subjective, or personal, self (pudga/c'Ztmc'Z) and (2) objective self (dharmc'Ztmc'Z), which are the ultimately non-existent assumed objects we seem to perceive as the essential cores of persons and things.
two selflessnesses (nairc'Ztmyadvaya). ( I ) Subjective or personal selflessness (pudgala- nairc'Ztmya) and (2) objective selflessness (dharmanairc'Ztmyc'Z), both being descriptions of the ultimate reality, which is devoid of the "two kind of selves," the realization of which is called "transcendent wisdom" (prajflaparamiUI).
two stores (put? yajflc'Znasambhtlra). The stores of ( I ) merit and of (2) wisdom; all deeds of bodhisattvas contribute to their accumulation of these two stores, which ultimately culminate in the buddha bodies of matter (rapakaya) and of truth (dharmakaya).
two realities (sometimes "truths") (satyadvaya). ( I ) The superficial reality (samvrtisatya) and (2) the ultimate reality (paramc'Zrthasatya), or the relative truth and the absolute truth, or the conventional reality and the supreme reality.
three bad migrations (durgati). The migrations in: ( I ) hell, (2) the limbo of hungry ghosts, or (3) the animal kingdom.
three bodies of the Buddha (trikiiya). ( I ) The "truth body" (dharmakaya), (2) the "beatific body" (sambhogakiiya), and (3) the "emanation body" (nirmat? akaya). A buddha is no longer an ordinary being, a self-habit-ridden individual caught inside his skin. Bud- dhists have developed a number of ways to express the extraordinary qualities of the experience of enlightenment. The three bodies is one of the most important of these. The ordinary mind at enlightenment expands in an experience of oneness with the infinity of beings and things, which becomes a permanent awareness, called the body of truth or reality. This is the highest fruit of wisdom, a state of virtual omniscience-
nirvana-a perfect, ultimate freedom, and the uttermost fulfillment of all selfish con- cerns. At the same time, the ordinary speech and body do not lose their continua of life. Body and speech are seen by Buddhists as being interactive with others: body reaches out from self-centeredness to touch other persons and things; speech communi- cates the content of mind to others, linking mind to mind. Therefore the continuum of speech expands as a celebration of the mind's attainment of infinite oneness, becoming a consummate and infinite joy experienced as a body of beatitude; a sort of subtle or ethereal body made of the sheer joy at being free of suffering, at having realized the absolute nature of reality. It is as infinite as reality, a subtle radiant omnipresence of a buddha's joy throughout all things. Finally, the continuum of ordinary body expands
627
628 ? Glossary ofNumerical Categories
with enlightenment into an emanation body; a limitless number of individuated mani- festations arises out of the background energy of the beatific body when a buddha spontaneously interacts with ordinary beings who cannot perceive their oneness with the beatific presence in and around them and persist in the misknowing individual theater of suffering and alienation. For the buddhas, infinite mind and speech magically create whatever gross embodiments are appropriate to relate to such beings, liberate them from their suffering, and ultimately inspire them to discover their own enlighten- ment and beatitude. These three buddha bodies are aligned with the ordinary processes of death, between, and life, with sleep, dream, and waking, as well as with mind, speech,
and body.
three concentrations (samadhi). ( 1 ) The heroic meditation (surarh gam4, (2) the illusory
meditation (mayopama), and (3) the adamantine meditation (vajropama).
three conducts (carya - spyod pa). These three are: ( 1 ) the elaborated conduct, (2) the on- elaborated conduct, and (3) the extremely unelaborated conduct. They are special life- styles adopted by the Tantric adept on either the creation stage or the perfection stage level. They were somewhat scandalous by ancient or modern codes of social and sexual behavior, but perhaps less so in the Jess puritanical and aesthetically sophisti- cated urban and court society of ancient India. They are meant to be esoteric, yet throughout Tantric history definitely inspired imitation by people not at all at the level of insight and yogic self-mastery required to pursue such exercises. Thus they gave Tantric adepts a bad name in some quarters. They are part of the "crazy discipline" (unmattavrata - myon pa 'i brtul bzhug) that aims to transform the pride of ordinari- ness of perception and conception into the vivid vision of purified perception of self and others and the environmental world. The elaborated is suitable only for adepts of great wealth and social position - such as kings and the like - in that it involves elabo- rate residences, elegant equipment and dress and musical organizations, and the assem- bling of a cast of actors who are all on the path and are adepts of some level in their own right. The unelaborated is simpler and easier to keep esoteric. The extremely un-
elaborated is very sparse, involved only a couple and a very modest, retreated lifestyle.
three defilements (mala). There is no conclusive evidence as to whether this refers to the taints of the three poisons (see entry) or to the three contaminations (asrava), by desire, etc .
three doors (of evolutionary action) (karmamukha). ( 1 ) Body (kaya), (2) speech (vtlk), and (3) mind (citta).
three doors of liberation (vimoksamukha). (I) Voidness (sanyata), (2) signlessness (animittll), and (3) wishlessness (apra{l ihitll).
three intuitions, intuitive wisdoms, or gooses Unana - ye shes) of the subtle mind. These are: ( 1 ) luminance, (2) radiance, and (3) imminence (tl/oka-abhasa-upalabdhi - snang mched nyer thob) experienced as moonlit, sunlit, and darklit (or evening twilight or midnight darkened) sky spaces, when the wind-energies have dissolved into the central channel and the 80 instinctual natures have subsided. Attainment of these three leads to conscious immersion in the clear light transparence that is the "fourth state," experi- enced as a diamond crystal grey predawn twilight transparence or transparency. This is called the "extremely subtle mind," normally experienced but not noticed at death,
Glossary ofNumerical Categories ? 629 fainting, falling asleep, and orgasm. It is embodied nondually in the extremely subtle
body of the indestructible drop. See "33, 40, 7, and 80 instincts. " teaching).
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?
prati? dha dau? fhulya
n&c;li
abhavavada (graha) abhavavadin abhavanta abhavantagraha nava-natya-rasa nirvlll)a
arya aryap? fhalabdhajiiana
'phags pa'i rjes thob kyi rigs *aryapf? thalabdhayukti-jiillna shes
6 1 2 ? English-Tibetan-Sanskrit Glossary
English
noble child. noble son
noble daughter
noble entranced intuition, intuitive wisdom
nominal convention
nominal designation
non-analytic
non-analytic conventional validating cognition
non-analytic natural self- habit
non-analytic presentation non-conceptual non-deceptive non-entranced yoga
non-mental-functioning
non-perception of related fact reason
nondual
noumenally omniscient intuition
noumenon, transcendent, transmundane
object
object
object of names and signs
objectifying view
objective
objective (external),
objectivity status objective condition
objective generality, objective universal
objective object objective obscuration objective reality objective self
Tibetan
rigs kyi bu
rigs kyi bu mo
'phags pa'i mnyam bzhag ye shes
ming gi tha snyad
ming gis 'dogs pa
dpyod med
dpyod med tha snyad pa'i tshad rna
dpyod med bdag 'dzin lhan skyes
dpyod med mam gzhag
mam rtog med pa
mi slu ba
mnyam par rna bzhag sbyor ba
yid Ia mi byed pa
brei zla rna dmigs pa'i rtags
gnyis su med pa, gnyis med
ji Ita ba mkhyen pa'i ye shes yathavadjiiana
chos nyid, don dam, jig rten dharmata, paramllrtha,
las 'das pa don
gzung ba, gzung
ming dang brda'i yul
dmigs par Ita ba
chos kyi bdag
phyi don, phyi don du grub pa
dmigs rkyen don spyi
dmigs pa'i yul
shes bya'i sgrib pa rang gi ngo bo nyid chos kyi bdag
lokottara artha
grahya
*namasaril ketavi? aya
upalambha-dnt dharmlitma
bahyllrtha, bahyllrthasiddha
alaril banapratyaya arthasamanya
alaril banavi? aya jiieyavaraoa
svaro patva, svabhavatva dharmatma
Sanskrit
kulaputra kula-duhitr aryasamahitajiiana
*namavyavahara
avicara *avicaravyavaharika-pramlll)a
avicarasahajatmagraha
avicllravyavasthana nirvikalpa
avisaril vadaka asamahita-yoga
amanasikara
advaya
English
objective self-habit objective selflessness objective status objective-reality-status
obscuration
obsession. insistence occasion of entrancement
occasion. context one way one-pointedness optical illusion ordinary
ordinary body
ordinary pride orientation, visualization original , self-created other-emptiness
outsider
overlord, lord
own chosen deity particular, ultimate
passion, lust
path of philosophy, path of reason
path of ten virtuous evolutionary actions
peerless
perception
perception aggregate. conception aggregate
perception of inconsistent fact reason
perceptual and conceptual object
perceptual habit
English-Sanskrit-Tibetan Glossary ? 6 1 3 Sanskrit
Tibetan
chos kyi bdag 'tlzin
chos Ia bdag med
rang gi ngo bos grub pa
dhannlltmagraha dharma-nairatmya svarn pasiddha
rang gi ngo bo nyid kyi grub svarn pasiddha
pa sgrib pa
mngon par zhen pa
mnyam par bzhag pa' i gnas skabs
gnas skabs
tshul gcig pa
rtse gcig pa
mig 'phrul
tha mal pa
tha mal pa'i Ius
tha mal pa'i nga rgyal lhag par mos pa
rang byung
gzhan stong
phyi rol pa
bdag po
bdag nyid Iha
rang gi mtshan nyid (tshad ma pal)
'dod chags, chags pa rigs pal lam
dge ba bcu ' i las kyi lam
gnyis med
'du shes
'du shes kyi phung po
'gal zla dmigs pa1 rtags snang yul dang zhen yul 'dzin stangs, 'dzin pa
avarDQa, nivaraoa abhinive5a samahitavastha
avastha
eka-naya ekagrata indrajala samanya, praiqta pralqta-deha praiqtaharil kara adhimukti svayaril bhil parasil nyata bahirdha
adhipati
svadhidevata svalak? DQa (pramanika)
raga
nyilyamarga, yuktimarga
da5a-kuSala-karma-patha
nirdvandva sam jiia
sam jiiiiskandha
mu? t. graha
6 1 4 ? English-Tibetan-Sanskrit Glossary
English
perceptual object perfect
perfect buddha perfect enlightenment
perfect identity perfect nature perfect reality
perfect, perfected
perfection stage
perfectly enlightened buddha
Performance Tantra performance, practice permanent, permanence permission
permoving [wind]
person
person
personal (subjective) self
personal inference (internal) personal instruction personal selflessness
personal subjective) self- habit (conscious,
unconscious) pervading [wind]
phenomenally omniscient intuition
phenomenon, thing philosophy (reason, theory) phlegm
play
play (aralli)
Tibetan
snang yul
yongs su grub pa
rdzogs pa'i sangs rgyas
yang dag par rdzogs pa'i byang chub
yongs su grub pa'i mtshan nyid
yongs su grub pa mtshan nyid
yongs su grub pa ngo bo nyid, yongs grub kyi mtshan nyid
yongs su grub pa
rdzogs rim
yang dag par rdzogs pa'i sangs rgyas
spyod pa'i rgyud sgrub thabs
rtag pa
rjes su gnang ba mam par rgyu ba mi
gang zag
gang zag gi bdag
rang don rjes dpag man ngag
gang zag gi bdag med gang zag gi bdag 'dzin
khyab byed
ji snyed mkhyen pa'i ye she
dngos po, chos
smra ba (rigs pa, grub mtha') vada (nyaya, siddhanta)
bad kan 'gying bag a ra li
sle? ma
lila aralli
Sanskrit
*libhasavi? aya parini? panna sambuddha samyak-sambodhi
parini? pannalak? al). a parini? pannalak? al). a parini? pannasvabhava
parini? panna ni? panna-krama samyaksambuddha
carya-tantra sadhana
sasvata
anujiia
vivaha [vayu] puru? a
pudgala pudgalatrna svarthanumana upadesa, amnaya pudgalanairatmya pudgalatmagraha
vyana yavatjiiana
bhava, dharma
English
pleasure, bliss
pledge. commitment point, meaning etc. position, thesis, direction possession possessiveness
potency, power
power. accomplishment practical instruction practice art, perfonnance practitioner
present, represent
presentation of the non- analytic conventional
presentation, arrangement pride
English-Sanskrit-Tibetan Glossary ? 6 1 5 Sanskrit
primally unborn
prior momentum
privacy, logical
private (dogmatic) syllogism rang rgyud private (dogmatic) thesis
private (dogmaticist) reason private inference
private reason
private thesis
probandum probandum property proclivity, instinct production unreality profound
property
prospering, increasing protagonist
prove
rang rgyud
rang rgyud
rang rgyud
rang rgyud
rang rgyud
sgrub bya
sgrub bya'i chos
bag Ia nyal ba, bag chags skye ba ngo bo nyid med pa zab mo, zab pa
Tibetan
bde ba
dam tshig
don
phyogs (dam bca)
thob pa
bdag gir (nga yir) 'dzin pa
mthu
dngos grub
gdams ngag
sgrub pa ' i thabs
sgrub pa po
rnam par gzhag pa
ma dpyad pa ' i tha snyad du 'jog pa
rnam par gzhag pa
nga rgyal, ngar 'dzin pa, bdag tu rlom pa
sukha
samaya
artha
pak$a (pratijfia) prapti atmTyagraha prabhava siddhi
sadhana sadhaka vyavasthap
vyavasthana aharilkara
adyanutpanna porvavedha svatantrya svatantranumana svatantrapratijfia svatantrahetu svatantranumana svatantrahetu svatantrapraijfia
sadhya
sadhyadharma anusaya, vasana *utpadanaibsvabhavya gambhira, gambhirya lltrniya
pau$f. ika
pratyaya
gzod nas ma skyes pa sngon gyi 'phen shugs rang rgyud
rjes dpag kyi dam bca kyi rtags rjes dpag kyi rtags
kyi dam bca
bdag gi ba, nga yi ba rgyas pa
sngar rgol
yid ches par bgyi ba
616 ? English-Tibetan-Sanskrit Glossary
English
public (dialectical) inference/syllogism
public (dialectical) reason public inference/syllogism pulsation
pure
pure information, pure intelligence
purification
purification of the radiances
purity
qualitative (descriptive) designation
quality, property, thing
range, sphere, province
rational cognition
rationality, reason, philosophy
real
real production real status Realist realistic view reality
reality (truth) status
reality limit
reality realm perfection intuition
reality source
reality, thing
reality, truth, fact
Tibetan
gzhan grags kyi ries dpag
gzhan grags kyi rtags gzhan don rjes dpag rnam par gyo ba rnam dag, dag pa rnam par rig pa tsam
rnam par dag pa, rnam par sbyang ba
snang ba rnam par dag pa gtsang pa
khyad par du brtags pa
Sanskrit
paraprasiddhllnumana
paraprasiddhahetu pararthanumana sam spandita suddha vijiiaptimatra
vishuddhi, vyavadana
abhasa-vishuddhi sucib vi5e? avikalpa
dharma gocara *yuktijiiana yukti, nyaya
bhil ta svabhavotpada svabhavasiddha
realitylessness, truthlessness bden med, rang bzhin med,
ngo bo nyid med pa realization rtogs pa
realm of reality chos kyi dbyings
chos
spyod yul, yul rigs shes
rigs pa
yang dag pa rang bzhin gyis rang bzhin gyis dngos por smra yang dag Ita ba de nyid, de kho
skyes pa
grub pa
ba bhavavadin
na nyid, bden pa, rang bzhin,
samyakdr? j
tattva, satya, svabhava, svaro pa,
satyasiddha, svabhavasiddha
bho ta-koj, bho Uinta
suvisuddha-dharmadhatu- jiianaril
dharmodaya
bhava
satya
asatyata, naitsvabhavasiddha
adhigama dharmadhatu
rang gi ngo bo nyid
bden grub, rang bzhin grub
yang dag pa'i mtha'
chos kyi dbyings rnam par dag pa'i ye shes
chos 'byung ba dngos po
bden pa
English
reason (rational cognition) reason. validating cognition reasoning
rebirth, future life
recitation
referent
referent
referent of designation referential base reflection
refutation
refute, negate reification
relational reasoning relative (nature, reality) relative reality
relative, dependent
relativistic origination
relativity, dependent origination
reliance
remedy, antidote representation repudiation resistance
retention
retinue
retraction branch rite, evolution, action ritual action
ritual gesture ritual manual ritual procedure ritually prepared root of virtue Root Tantra
Tibetan
rtags, rigs pa (rigs shes) tshad rna
tshul, rigs pa
yang srid pa, srid pa gzhan bzlas pa
gdags don
don, gzhi
gdags don
gdags gzhi
gzugs bmyan
bkag pa, sun byin pa dgag pa
sgro 'dogs pa
ltos pai rigs pa
gzhan dbang
gzhan dbang gi mtshan nyid gzhan gyi dbang
rten cing brei bar byung ba rten cing brei bar byung ba
rton pa
gnyen po
mam par gzhag pa
skur ba 'debs pa
mi mthun phyogs gzungs
' khor
so sor sdud pa'i yan lag las
bya ba
phyag rgya
rtog pa
cho ga
'dus byas pa
dge ba ' i rtsa ba
rtsa ba' i rgyud
hetu. yukti, nyllya pramll(la
nyllya. yukti punarbhava
japa
artha, vastu prajiiapyllrtha
pratibimba
prati? edha, nirAkaral)a
prati? edha
samllropa, adhyllropa
llpek? ayukti
paratantra
paratantrasvabhllva
paratantra
pratityasamutpllda
pratityasamutpllda, idaril prayayata
prati? aral)a pratipak? a vyavasthllna apavllda vipak? a
dhllral)J parivara pratyllhara-al)ga
karman kriya
mudrll
kalpa
vidhi
sam skrta ku8ala-mo Ia
mo la-tantra
English-Sanskrit-Tibetan Glossary ? Sanskrit
6 1 7
6 1 8 ? English-Tibetan-Sanskrit Glossary
English
rosary, garland sacred tradition
Tibetan
phreng ba
man ngag yang dag par ba
' gro
Sanskrit
mala saritpradaya
arbant
namaskara
samadhi
bhiltaprctical-nayatmaka- samadhi
samadhi-sattvas samsara vidyasthana sastra vidya-vrata pravacana sautrantika agama
sOtra
mudra mudra-tattva mantranaya bija
atma
atman sva-saritvitti svasaritvitti
svadhi? thana svadhi? thana-krama
atmotpada atmagraha atma-sadhana anatmaka
anatmata, nairatmya ? ukra
vedana
saint dgra bcom pa
salutation
samadhi
samadhi conducive to the real
samadhi-hero
samsara, life-cycle
science
science (teaching manual) science consort discipline scriptural tradition Scripturalist
scripture (reference) Scripture, Discourse, Sotra seal
seal reality
secret mantra way seed, seed syllable self
self (nature) self-awareness
self-consciousness (apperceptive)
self-consecration self-consecration stage
self-creation self-habit self-performance selfless selflessness semen
sensation
phyag 'tshal ba
ting nge 'dzin
yang dag pa'i tshul gyi bdag nyid can gyi ting nge 'dzin
ting nge 'dzin sems dpa' 'khor ba
rig gnas
bstan bcos
rig pa'i brtul zhugs gsung rab
mdo sde
lung
mdo
phyag rgya
phyag rgya'i de kho na nyid gsang sngags kyi tshul
sa bon
bdag
bdag (bdag nyid)
rang rig, rang gi ye shes rang rig
bdag Ia byin gyis brlab pa
bdag Ia byin gyis brlab pa['i rim pa]
bdag las skyes pa bdag 'dzin
bdag Ia bsgrub pa bdag med pa bdag med pa
sa bon tshor ba
English
sensation aggregate sense cognition sense faculty
sense medium sense, sense organ serenity, quiescence shaking
shame sign
sign-habit signification (symbol) signification process signlessness
simile
simultaneous, sudden sin
single-mindedness
six transcendences sleep
sloth, stupor
social convention society
sound, word
space
space-like
speech
speech isolation
speech vajra
spell, formula
sphere, domain, province spheres, three (of an act) spirit of enlightenment spiritual gene, genus
spiritual guide, spiritual friend
Tibetan
'tshor ba'i phung po dbang shes
dbang po
skye mched
dbang po
zhi gnas
bskyod pa
ngo tsha shes pa
mtshan rna, rgyu mtshan, brda
mtshan mar 'dzin pa brtag pa (brda) mtshan mar 'gyur pa mtshan rna med pa dpe
cig car
sdig pa
dran pa gcig pa
pha rol tu phyin pa drug
gnyid log pa
le lo, gnyid
'jig rten gyi tha snyad
'du ba
sgra sabda
nam mkha' a:ka:sa, ambara, kha nam mkha' dang mnyam pa khasama, khopama ngag va:k
ngag dben
gsung rdo rje
rig sngags
yul, spyod yul
' khor gsum byang chub sems rigs
dge ba'i bshes gnyen
vag-viveka va:g-vajra vidya: vi? aya trimaJ;? c;lala bodhicitta
gotra kalyilJ;la-mitra
English-Sanskrit-Tibetan Glossary ? 619 Sanskrit
vedanaskandha indriyajftana indriya ayatana
indriya
? amatha spandana
lajja
nimitta, saritketa
*nimittagraha saritketa nimittabhOta animitta dma:nta, upama: yugapat
papa eka-sm(li ? atpa:ramita: svapna
a:Iasya, stya:na lokavyavaha:ra saritgaoika:
620 ? English-Tibetan-Sanskrit Glossary
English
spiritual seeker, vacationer split second
stage
stage leading to communion
state
status, establishment store
strength
subjectivity subjectivity reality subjectlessness substance
substantial existence
substantial status
substantial subject-object- dichotomy
substantive (ascriptive) designation
subtle
subtle element
subtle yoga
success, acomplishment
suchness
sucking
suffering superficial superficial reality superknowledge support
supreme joy surmoving [wind]
So tra, Discourse syllable
syllable, undestroyed symbol
Tibetan
dge sbyong
yud tsam
rim pa. sa
zung du 'brei par 'jug pa'i rim pa
gnas, go 'phang grub pa
tshogs
stobs
'dzin pa, 'dzin rnam
bdag gi de kho na nyid chos can rna grub pa rdzas
rdzas su yod pa
rdzas su grub pa
gzung (izin rdzas tha dad
ngo bor brtags pa
phra mo, phra ba, zhib pa
khams phra ba
phra mo'i mal 'byor dngos grub
de bzhin nyid
rngub pa
sdug bsngal, sdug kun rdzob [kyi]
kun rdzob bden pa mngon par shes pa gzhi, rten
mchog tu dga' ba
rab tu rgyu ba (rlung) mdo, mdo de
yi ge, yig 'bru
yi ge, mi 'gyur ba mtshan rna
Sanskrit
5ramal)a
muho rta
krama, bhD mi yuganaddha-vahi-krama
pada, avastha, bhava siddha
sam bhara samarthya, bala graha, *grahakakara atma-tattva *asiddhadharmin dravya
dravyasat
dravyasiddha *grahyagrahakadravyabheda
svabhavaprajiiapti sii k! ? ma
sii k! ? ma-dhatu su k! ? ma-yoga siddhi
tathata
cu ! ? aQa
dutkha
sam vrti
sam vrti-satya
abhijiia
adhara
paramananda
Pravaha (vayu)
sa tra, so traka, sa tranta ak! ? ara, lipika, varQa ak! ? ara
cihna
EngUsh
symbol (convention) symbol-seal sympathy
system
systematizer, pioneer taint
Tantra, continuity taste, mood
teacher
teaching
teaching
ten stage lord
ten wind-energies texture
thatness (immanent)
thatness, reality
the naive, the foolish
theologian, dogmatist
theoretical (conscious, intellectual) self-habit
theory, philosophy
thesis
thing
thorough insight
thorough investigation
three conducts, three lifestyles
three consciousnesses three luminances three mandalas
three radiances
three realities three realities three realms
three syllables
Tibetan
brda
mtshan ma'i phyag rgya [thugs) brtse ba
lugs, mam gzhag
srol phye ba
dri ma
rgyud
ro
slob dpon, ston pa
chos
bstan pa, bstan bcos
sa bcu ' i dbang phyug rlung bcu
reg bya
de nyid, de kho na nyid de kho na nyid, de nyid byis pa'i skye bo, byis pa rtog ge pa
kun brtags bdag 'dzin
grub mtha'
dam bca'
dngos po, chos
yongs su shes pa, rtogs pa yongs su \shol ba
spyod pa mam gsum
mam par shes pa gsum snang ba gsum
dkyil 'Ichor gsum snang ba gsum
ngo bo nyid gsum
de nyid gsum
khams gsum, sa 'og dang sa steng dang mtho ris
yi ge gsum
sam keta cihna-mudrl anukampa
naya, vyavasthlna
mala
tantra
rasa
acarya, sastr dharma
de? ana. sastra da? abho mTsvara da? a vayu
spar? &
tattvam
tattva
billa, blili8a
tlirkika parikalpitatmagrahadi
siddhlinta
pratijiili
bhava, padlirlha, dharma parijiilina
parye$t
trividhacaryl
vijiilina-traya
aloka-traya
trimaJ:I(;Iala
libhlisa-traya trisvabhlivam
tri-tattva
tridhlitu, bho rbhuvab;v&Q
ak$ara-traya, tryak$ara
English-Sanskrit-Tibetan Glossary ? 621 Sanskrit
622 ? English-Tibetan-Sanskrit Glossary
English
three times three vehicles three voids three worlds tolerance torpor
Traditionalist, Scripturalist transcendence
transcendence vehicle
transcendent
transcendent lord
transcendent reality (suchness)
transcendent renunciation transcendent wisdom
transcendental (opposite of mundane, social)
transformation
transparence, clear light triple realm
triple realm
true existence
true production truth body truth-habit truth-status truth, reality truthlessness
twelve ascetical practices
twelve links of dependent origination
twelve similes of magic two [sexual] organs
Tibetan
dus gsum theg pa gsum stong pa gsum 'jig rten gsum bzod pa gnyid, rmugs mdo sde pa
pha rol tu phyin pa, nges legs
phar phyin theg pa 'jig rten las 'das pa de bzhin gshegs pa
de bzhin nyid
nges par 'byung ba
shes rab kyi pha rol tu phyin pa
'jig rten las 'das pa
yongs su log, yongs su gyur pa
'od gsal ba
srid pa gsum khams gsum
bden par yod pa bden par skyes pa chos kyi sku
bden par 'dzin pa
bden par grub pa
bden pa
bden par med pa, bden par rna grub pa
sbyangs pa'i yon tan bcu gnyis
rten 'brei bcu gnyis
sgyu ma' i dpe bcu gnyis dbang po gnyis
Sanskrit
try-adhva, trikala triyana sonya-traya triloka
k? anti
middha
sautrantika paramita, nibSreyasa
paramitayana lokottara tathagata tathata
apavarga, niryilQa prajiUiparamita
lokottara
parilvrtti, pariJJ. ilmana
prabhasvara tri-bhuvanaril traidhatuka *satyasat *satyotpllda dharma-kaya satyadraha satyasiddha tathya, satya asatyasiddha
dvadasa-dhOta-gu1;1a pratnya-dvadasanga
dvadasa-maya-dntanta dvayendriya
English
two realities
ultimacy analytic rational cognition
ultimacy status
ultimacy-analytic rational cognition
ultimate (reality)
ultimate production
ultimate unreality
ultramoving [wind)
unanalyzed existence
unanalyzed social convention
unborn
unconquered
unconscious, instinctual
unconscious, instinctual futile view
unconscious, instinctual, misknowledge
unconscious, instinctual, self-habit
uncontaminated
uncontrived, unfabricated
uncreated
undeducible
unelaborated
unelaborated conduct, unelaborated lifestyle
unerring
unerring suchness unexcelled unification
union
unique vehicle
uniting liliga and bhaga universal (great) seal
Tibetan
bden pa gnyis
don dam dpyod pa'i rigs shes
don dam du grub pa
satyadvaya ? paramllrthavicllrayuktijftana
paramllrthasiddha
English-Sanskrit-Tibetan Glossary ? 623 Sanskrit
don dam (mthar thug) dpyod "'paramarthavicllrayukti-jftana pa'i rigs shes
don dam (bden pa)
don dam du skyes pa
don dam ngo bo nyid med pa
nges par rgyu ba
rna brtags par yod pa
rna dpyad (brtags) pa'i 'jig rten gyi tha snyad
skye ba med pa zil gyis mi non pa ! han kyes
'jig Ita ! han skyes
rna rig pa ! han skyes
bdag 'dzin Ihan skyes
zag pa med
rna bcos pa
'dus rna byas pa
brtag tu med pa
spros pa med pa
spros pa med pa'i spyod pa
mi 'chor ba
rna nor ba de bzhin nyid
bla na med pa
gcig sbyor ba
sbyor ba
theg pa gcig pa
bha ga dang linga'i sbyor ba phyag rgya chen po
paramartha (satya) paramll. rthotpllda paramll. rtha nirvll. ha [vayu]
anutpanna anabhibhota sahaja sahajasatkayadf$ti
sahajavidya
sahajatmagraha
aniisrava
akftaka
anabhisaritslqta, asaritslqta apratarkya
ni$prapaiica ni$prapaiica-carya
ak$0l)a avitathatii anuttara eka-yoga
yoga
ekayana bhaga-linga-yoga mahiimudrii
624 ? English-Tibetan-Sanskrit Glossary
English
universal monarch Universal Vehicle universal void universal, generality Universalist unlocated nirvaQa
unmanifest
unobstructed
unproduced
unreal, unreality, non- existent
unreality
unreflective (inquiry, usage)
unshakeable samadhi unspoken, syllableless unstruck [sound] unvirtuous, unskillful unwavering
upmoving [wind] utterance
utterly peaceful vajra
vajra body vajra intuition vajra mentor vajra recitation vajra samadhi
vajra teacher
Vajra Vehicle
vajra word
Vajrayanist
validating cognition validating rational cognition
Tibetan
'khor los sgyur ba theg pa chen po thams cad stong pa spyi
theg pa chen po pa
mi gnas pa'i mya ngan las 'das pa
mi mngon
thogs pa med pa
skye ba med pa
med, med pa, yod rna yin pa, dngos med
dngos med, ngo bo nyid med pa
rang dga ba('i brtag pa, jug pa)
rni gyo ba'i ting nge 'dzin yi ge bral, yi ge rned pa rni shigs pa
rni dge ba
rni gyo [ba]
ldang zhing rgyu ba
brjod pa
rab tu zhi ba
rdo rje
rdo rje Ius
rdo rje'i ye shes
rdo rje slob dpon
rdo rje bzlas pa
rdo rje Ita bu'i ting nge 'dzin
rdo rje slob dpon
rdo rje theg pa
rdo rje'i tshig
rdo rje theg pa [mams] tshad rna
tshad rna? rigs shes
Sanskrit
cakravarti mahayana
sarva-? D nya samanya mahayanika aprati? ftita -nirvaQa
avyak:ta
asaitga anutpada abhava, abhil ta
nib;vabhliva , nibsvabhavata
asphanak:a-samadhi anak:? ara
anahata
ak:uSala
acala
udvaha [vayu] udahara
prasanta
vajra
vajradeha vajra-jiilina vajraguru vajra-japa vajropama-samlidhi
vajrliclirya
vajrayana
vajra-pada
vajrayanika
pramaoa *prlmll,likayuktijiiana
English
vanity
vase
vehicle
Venerable Master
(Nilgll. rjuna) verbal designation verbal formulation
verbal token verbal universal victor
victor lord
view
virtuous and non-virtuous, beautiful and ugly,
skillful and unskillful vision, perception
visualized, imagined
vitality control, life-energy control (branch)
vitality, vitality [air] void, empty
voided, emptied voidness, emptiness vow, prayer
vowels
vowels and consonants waking
water-moon well-known, public wheel of existence
will to enlightenment, spirit of enlightenment
wind-energy (wind) wind-energy reality wisdom
wisdom and art wisdom intuition
Tibetan
gsog
bum pa
bzhon pa
rje btsun. klu sgrub
ming gis gdags pa ming gis brjod pa ngag gi brda
sgra spyi
rgyal ba
rgyal dbang
Ita ba
dge ba dang mi dge ba
snang ba, nye bar dmigs pa brtags, kun brtags pa
srog dang rtsol ba (yan lag)
srog
stong pa
stongs gzhi
stong pa nyid
smon lam
dbyangs
ll li kll li
gnyid rna log pa
chu zla
grags
'khor ba
byang chub kyi sems
rlung
rlung gi de kho na nyid shes rab
shes rab dang thabs shes rab kyi ye shes
tuccha
kalaf. a
vllhana bhallraka- pada
nllmaprajftapti nllmllbhidhllna vak- cchomll S&bdasamanya jina
jinendra dr? ? subhllSubha
darS&na. upalabdhi parikalpita prauayama (auga)
prllJ. la
so nya
yena so nyata, so nyadhara so nyatll
prauidhana
svara
lllikllli
jllgrat udaka-candra prasiddha bhava-cakra bodhicitta
vllta, vllyu, mllruta vayu-tattva
prajiia
prajiiopllya prajiill-jiillna
English-Sanskrit-Tibetan Glossary ? 625 Sanskrit
626 ? English-Tibetan-Sanskrit Glossary
English
wisdom transcendence
wisdom-intuition wisdom-intuition initiation
wise expert
withstand analysis, ability to world
world (people) world-mentor
world-realm
worldly
worldly concern
worship, offering
yogi/ni (male or female) yogini
zombiess
Tibetan
shes rab kyi pha rol tu phyin pa
shes rab kyi ye shes
shes rab dang ye shes kyi dbang bskur ba
mkhas pa
dpyad bzod pa 'gro ba
'jig rten pa
'gro ba'i bla
'jig rten gyi khams
'jig rten pa
'jig rten pa'i chos
mchod pa mal 'byor pa mal 'byor ma ro langs rna
Sanskrit
prajiillpllramitll
prajiia-jiilina prajiill-jiilinlibhi$eka
paQQita
jagat
loka jagad-guru lokadhiitu laukika loka-dharma piljll
yogi
yogini vetlili
Glossary ofNumerical Categories
two contemplations (dhyana - bsam gtan). These are: ( I ) the dissolvent (rjes gzhig) and (2) holistic (ri/ 'd:. in) contemplations used to reinforce the concentration needed to dissolve the wind-energies into the central channel in the context of the higher stages of the perfection stage.
two obscurations (c'Zvarat? advaya). ( I ) Addictive obscuration (kle? c'Zvarat:w) and (2) objec- tive obscuration (jfleyc'Zvarat? a). The former may be eliminated by arhats and bodhi- sattvas of a certain stage, while the latter is eliminated only at buddhahood.
two selves (c'Ztmc'Zdvaya). ( I ) Subjective, or personal, self (pudga/c'Ztmc'Z) and (2) objective self (dharmc'Ztmc'Z), which are the ultimately non-existent assumed objects we seem to perceive as the essential cores of persons and things.
two selflessnesses (nairc'Ztmyadvaya). ( I ) Subjective or personal selflessness (pudgala- nairc'Ztmya) and (2) objective selflessness (dharmanairc'Ztmyc'Z), both being descriptions of the ultimate reality, which is devoid of the "two kind of selves," the realization of which is called "transcendent wisdom" (prajflaparamiUI).
two stores (put? yajflc'Znasambhtlra). The stores of ( I ) merit and of (2) wisdom; all deeds of bodhisattvas contribute to their accumulation of these two stores, which ultimately culminate in the buddha bodies of matter (rapakaya) and of truth (dharmakaya).
two realities (sometimes "truths") (satyadvaya). ( I ) The superficial reality (samvrtisatya) and (2) the ultimate reality (paramc'Zrthasatya), or the relative truth and the absolute truth, or the conventional reality and the supreme reality.
three bad migrations (durgati). The migrations in: ( I ) hell, (2) the limbo of hungry ghosts, or (3) the animal kingdom.
three bodies of the Buddha (trikiiya). ( I ) The "truth body" (dharmakaya), (2) the "beatific body" (sambhogakiiya), and (3) the "emanation body" (nirmat? akaya). A buddha is no longer an ordinary being, a self-habit-ridden individual caught inside his skin. Bud- dhists have developed a number of ways to express the extraordinary qualities of the experience of enlightenment. The three bodies is one of the most important of these. The ordinary mind at enlightenment expands in an experience of oneness with the infinity of beings and things, which becomes a permanent awareness, called the body of truth or reality. This is the highest fruit of wisdom, a state of virtual omniscience-
nirvana-a perfect, ultimate freedom, and the uttermost fulfillment of all selfish con- cerns. At the same time, the ordinary speech and body do not lose their continua of life. Body and speech are seen by Buddhists as being interactive with others: body reaches out from self-centeredness to touch other persons and things; speech communi- cates the content of mind to others, linking mind to mind. Therefore the continuum of speech expands as a celebration of the mind's attainment of infinite oneness, becoming a consummate and infinite joy experienced as a body of beatitude; a sort of subtle or ethereal body made of the sheer joy at being free of suffering, at having realized the absolute nature of reality. It is as infinite as reality, a subtle radiant omnipresence of a buddha's joy throughout all things. Finally, the continuum of ordinary body expands
627
628 ? Glossary ofNumerical Categories
with enlightenment into an emanation body; a limitless number of individuated mani- festations arises out of the background energy of the beatific body when a buddha spontaneously interacts with ordinary beings who cannot perceive their oneness with the beatific presence in and around them and persist in the misknowing individual theater of suffering and alienation. For the buddhas, infinite mind and speech magically create whatever gross embodiments are appropriate to relate to such beings, liberate them from their suffering, and ultimately inspire them to discover their own enlighten- ment and beatitude. These three buddha bodies are aligned with the ordinary processes of death, between, and life, with sleep, dream, and waking, as well as with mind, speech,
and body.
three concentrations (samadhi). ( 1 ) The heroic meditation (surarh gam4, (2) the illusory
meditation (mayopama), and (3) the adamantine meditation (vajropama).
three conducts (carya - spyod pa). These three are: ( 1 ) the elaborated conduct, (2) the on- elaborated conduct, and (3) the extremely unelaborated conduct. They are special life- styles adopted by the Tantric adept on either the creation stage or the perfection stage level. They were somewhat scandalous by ancient or modern codes of social and sexual behavior, but perhaps less so in the Jess puritanical and aesthetically sophisti- cated urban and court society of ancient India. They are meant to be esoteric, yet throughout Tantric history definitely inspired imitation by people not at all at the level of insight and yogic self-mastery required to pursue such exercises. Thus they gave Tantric adepts a bad name in some quarters. They are part of the "crazy discipline" (unmattavrata - myon pa 'i brtul bzhug) that aims to transform the pride of ordinari- ness of perception and conception into the vivid vision of purified perception of self and others and the environmental world. The elaborated is suitable only for adepts of great wealth and social position - such as kings and the like - in that it involves elabo- rate residences, elegant equipment and dress and musical organizations, and the assem- bling of a cast of actors who are all on the path and are adepts of some level in their own right. The unelaborated is simpler and easier to keep esoteric. The extremely un-
elaborated is very sparse, involved only a couple and a very modest, retreated lifestyle.
three defilements (mala). There is no conclusive evidence as to whether this refers to the taints of the three poisons (see entry) or to the three contaminations (asrava), by desire, etc .
three doors (of evolutionary action) (karmamukha). ( 1 ) Body (kaya), (2) speech (vtlk), and (3) mind (citta).
three doors of liberation (vimoksamukha). (I) Voidness (sanyata), (2) signlessness (animittll), and (3) wishlessness (apra{l ihitll).
three intuitions, intuitive wisdoms, or gooses Unana - ye shes) of the subtle mind. These are: ( 1 ) luminance, (2) radiance, and (3) imminence (tl/oka-abhasa-upalabdhi - snang mched nyer thob) experienced as moonlit, sunlit, and darklit (or evening twilight or midnight darkened) sky spaces, when the wind-energies have dissolved into the central channel and the 80 instinctual natures have subsided. Attainment of these three leads to conscious immersion in the clear light transparence that is the "fourth state," experi- enced as a diamond crystal grey predawn twilight transparence or transparency. This is called the "extremely subtle mind," normally experienced but not noticed at death,
Glossary ofNumerical Categories ? 629 fainting, falling asleep, and orgasm. It is embodied nondually in the extremely subtle
body of the indestructible drop. See "33, 40, 7, and 80 instincts. " teaching).
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?
