samvriti - two types of truth - the one that is
apparent
but is not
the truth and the one that is not apparent but is the ultimate truth - 'sarnvriti satya ' and 'pararnartha satya ': the first is aid to discover the latter.
the truth and the one that is not apparent but is the ultimate truth - 'sarnvriti satya ' and 'pararnartha satya ': the first is aid to discover the latter.
Bhavanakrama-Stages-of-Meditation-by-Kamalashila
153.
154. 155. 156.
157.
158. 159. 160. 161. 162.
163.
164. 165. 166. 167. 168.
nairatarnya - the theory of non-soul; there is no permanent entity as 'atma'.
anutpad - non-generation, non-creation.
utpada - generation, creation.
abhinivesa - adherence to, relying on.
yonisa - abstract meditation by which one realises 'anitya' and 'anatrna'.
yoni - path.
yonisa prichha -
phenomena.
chakara-mukha -
abhava-rnukha - non-existent by nature.
Isvara - the vedic concept of a supreme, omnipotent god. kramsa - one after the other.
nirapeksattvata - owing to independence.
artha-kriya - action performed with a special purpose; it aims at the attainment of the 'arrha' (objective) and the giving up of the 'anartha ' (non-essential).
samaropa - superimposition.
asata ~ that which is not.
akasa - space, void, Nagarjuna believed it to be beyond both
'bhava' and 'abhava'
nirodh -lit. 'cessation', the third of the four 'arya-saryas', it too is beyond bhava and 'abhava'.
avyavadhana - no-interval or interim.
ksana - lit. 'moment'.
pinda - mass, body.
savayava -lit. 'with limbs', alive active.
samvriti satya - apparent but illusory truth as distinguished from 'pararnartha satya' or the ultimate truth of things.
vijnana-cognition: skandha - lit. (heap), bundle, aggregate, 'vijfiana ' skandha ' is one of the five such aggregates, the other four being those of 'rupa ', 'vedana ', 'samjfia' and 'sarnskara'. aleeka - falsehood, meaningless.
rnaya - delusion.
nirabhilasa - without bias.
pratipatti - acquisition, comprehension, meditative realisation. prithvi-kritsna - the first of the ten' kritsnas': the sanskrit' kritsna' becomes 'kasana' in paJi, thus 'prithvi kritsna' generally came to be called 'prithvi kasana ' or 'kasina '; Pali 'patthvi kasana '; there are forty 'karmasthanas', ten krisnas, ten asubhas, ten 'anusmritis' four 'brahma-viharas ', four 'arupya', one "sarnjfia ' and one
inquiring into the empty.
pararnarthic
state of
? 108 BHAVANAKRAMA
GLOSSARY-[ 109
meditative aspects of the' kritsna ' (or entire) mind (chitta).
In 'prithvi kritsna ', the first of the eight dhyanas, the object of concentration is an earthen pot at a lonenly place, extending the sadhaka's reflective process to all names and synonyms of earth (' prithvi '); the exercise of dhyana through 'kritsna' is called 'karma -kasina'.
169. 'sarnatha' - a state of total tranquillity; calm abiding.
170. samahita - one of a sedate mind; meditative equipoise; balanced.
171. adhivasana - commending, awareness.
172. veerya - persevering effort.
173. slla - conduct, to be cultivated as one of the six perfections.
174. papa-desana - indicating, confessing, stating, one's sins or faults,
it is the first step in bodhicharya,
175. punyanurnodana - commending the qualities of virtuous living.
176. padmasana - sitting crosslegged in lotus posture; one of the more
comfortahle 'asanas' or postures for meditation.
177. viksepa dosa - distraction; ignorance which leads to illusionary
views; one of the 'klesa-mahabhaumikas'.
178. alambana - an apparent, palable mental prop or support for
sadhana; for example, a 'ghata ' (piture) as an accessory aid for
dhyana,
179. sunyata is of 18 types (though according to Haribhadra, it is of 20
types) as follows; adhyatrna sunyata, bahirdha, sunyata-sunyata, rnaha, pararnartha, samskrita, asamskrita, atyanta, anavaragra, prakriti, sarvadharma, laksana, upalambha, abhava-svabhava, bhava, abhava, svabhava and parabhava 'sunyata '.
180. vastubheda - is of two kinds; 'suddha' and'parikalpita'. The first is paramartha state and the second a deviation from it being based on 'kalpana' or imagination.
181. abhidharma - the third 'pitaka ' or basket of Lord Buddha's word, so called because of its three attributes of 'abhiksnyata (ability to elucidate many facets of the some dharma), 'abhibhavata ' (ability to refute other beliefs), and 'abhigatita ' (ability to offer a tangihle exposition of the tenets of Buddha-dharma).
182. styana - lassitude.
183. akarrnanyata - do-nothing-ness;
184. samvega - detachment.
185. abhisarnskara - refining, variation.
186. sva-rasa-vahi - of its own volition.
187. abhoga - effort.
188. satyabhoga - true effort.
189. sama-pravritti - 'sama ' is second of the five steps by which
complete control over first dhyana is achieved; tendency towards
'sarna ' or balance.
190. viksepa - one of the ten 'klesa-mahabhaumikas': described as
'klista-samadhi' or complicated, confused sarnadhi.
191. samanvaharana - withdrawal of the senses from the world.
192. dosa - fault, shortcoming.
193. kausidya - sloth, it is the opposite of 'veerya '.
194. alarnbana sarnprarnosa - forsaking the (meditational) prop or
support.
195. laya - mental lethargy, inert absorption.
196. audhatya - insolence, arrogance.
197. anabhoga - effortless.
198. abhoga - effort.
199. prahana sarnskara - tendency to eradicate.
200. sraddha - faith; it is called 'chitta-prasada',
201. chhanda - the desire to act, perform, it has been defined as
'kartu-karnyata' .
202. vyayarna - hard work, industriousness.
203. prasrabdhi - activeness of body and mind in yoga-sadhana.
204. smriti - non-forgetfulness.
205. samprajfiaya - awareness, mental alertness.
206. chetana - it is defined as that consciousness which refines the
mind.
207. upeksa - detachment.
208. abhisamaya pratyaya - factors that lead to 'samyaka' or true
jfiana; comprises two parts; 'dharrna-ksantt' or generation of interest (ruchi) in dharma and "dharma-jfiana ' 'or the actual knowledge of (or personally experienced) dharma.
209. anabhoga - without effort.
210. abhoga - effort, it is also defined as 'anyayana mansikara ' or
contemplation of other paths.
211. riddhi - prosperity, affluence.
212. karmanyata - skill, the ability to perform.
213. arupi-sarnapatti - absorption in the formless aspect in dharma
meditation, 'sarnapatti loka' consists of 'rupa-loka ' and 'arupa- loka ', the sattvas possessing healthy, beautiful bodies in the former and being without form in the latter; their realisation is in accordance with the state of 'sarnapatti'.
214. vimoksa - deliverance, release.
215. vedana - feeling; the second of the five 'skandhas',
216. anagamya - inaccessible, undefined.
217. pratharna dhyana - 'samadhi' is of two types; 'upachara ' and
"arpana': of forty 'karrna-sthanas ' ten help in achieving 'upachara ' or what may be called 'peripheral sarnadhi ': the
cowardice.
? 110 BHA. VANAKRAMA
GLOSSARY-I 111
remaining thirty 'karrnasthanas ' help in attaining 'arpana ' or 'absolute samadhi.
The first dhyana is achieved through five steps; 1. avarjana - fixing the mind in meditation for a specified period. 2. 'sama ' - to fix dhyana in the five aspects of 'vitarka ', 'vlchara' 'priti', 'sukha' and 'ekagrata'. 3. 'adhisthana ' - the ability to fix dhyana in a trice (ten times 'sphota' or clicking of fingers). 4. 'vyuthana' - ability to rise up from dhyana after a specified period; 5. 'pratyaveksana' ability to analyse and observe clearly what occurs from dhyana.
218. abhibhava - dominant, powerful.
219. ayatana - door, entrance.
220. akara - form.
221. atma-samjfia - body consciousness.
222. udreka - excessive, overwhelming.
223. chitta-rnatra - lit. 'mind only'; term used as a synonym of
yogachara school.
224. tathata - lit. 'such-ness', things as they are in the ultimate
analysis; term used as the equivalent to pararnartha tattva,
'supreme enlightenment, 'sunyata' etc.
225. nirabhasa - lit. 'without splendour', formless; without fallacious
appearance.
226. nairatmya-jfiana - the knowledge of the non- self doctrine of
dharmas, of the ultimately non-substantial nature of things.
227. avyatireka - dissimilarity; difference.
228. advya joana - the knowledge of the non-duality of things;
241. bhava - comprises two things; 'vyavahara-akara ' and 'dharma- trata guna, i. e. change due to change of 'avastha ' or situation in a dharma and the basic quality or characteristic of a dharma.
242. a-bhava - also of two kinds; 'buddhi purvaka' and 'abuddhi - purvaka ' i. e. the is-not-ness of a thing due it, extinction and the act of constant extinction.
243. tri-kala - past, present and future. 244. vyapattva - permeableness.
245. vyapaka - pervading.
246. vyapya - permeable.
247. jfieyavarana - cover of ignorance which impedes the dawn of joana.
248. klesavarana - cover of mental defilements.
249.
samvriti - two types of truth - the one that is apparent but is not
the truth and the one that is not apparent but is the ultimate truth - 'sarnvriti satya ' and 'pararnartha satya ': the first is aid to discover the latter.
250. samkalpa, vikalpa - will, counter-will, premise, counter-premise. 251. ayonisa rnansikara - an unmeditational mentaiisation wherein
'anitya' is not viewed as 'anitya' ete.
252. dristi-paryuthhana - distraction of eyes or sight from dhyana. 253. viparyasa - reversion; overthrow.
254. vijfiana - cognitive insight.
255. achintya - lit. 'beyond thinking', subtle, un-definable.
256. abhisamaya-gotra buddhi - 'gotra ' is caste or class; the gotra is
decided in accordance with the 'subha ' and 'asubha' seeds or the quantity of 'gunas' of a practitioner; of the five 'gotras' enumerated in Mahavyutpatti 'sravakayana abhisamaya gotra' is the first; 'abhisamya' means 'seeing the satyas in 'anasrava ' or pure form. \
257. niryana - going out, departure, release.
258. a-nirvana - non-release. .
259. vyavartana - averting; turning away from.
260. kudristi - lit. bad sight; heterodox, philosophical doctrine.
261. skandha - lit. 'heap' five aggregates of the world of names or
forms; the five 'skandhas' are 'r upa ', 'vedana ', "samjfia ',
'samskara ' and 'vijnana ',
262. pudgala nairatrnya - non-self nature of beings.
263. trai-dhatuka - the concept of the division of the world into the
three aggregates of 'karna-dhatu', 'rupa-dhatu' and 'arupa-dhatu' - the world of desire, the world of forms, the world without forms; 'dharu' means aggregates of the same class.
264. vijfiapti - it is 'chitta', 'manasa', 'vijnana'; according to
ultimate 'joana'. 229. paramatattva -
ultimate
essence;
supreme truth
of all
phenomena.
230. samayaka joana - correct or right knowledge.
231. vaikalya - bafflement; confusion.
232. asamjfii sarna patti - meditational equipoise or samadhi attainable
by the yogi in the fourth Dhyana, or release; in fact, the result of this 'sarnapatti' is not 'utpatti' but 'nirodha ' like a 'setu' or bridge over a river serving to retard the flow.
233. raga - vehement desire; attachment.
234. timira-dosa - clouded eyesight; kind of blindness; catract; one
who suffers from it is called 'taimarika ',
235. yuganadha - united, two-fold. 236. upalambha - acquirement.
237. anupalambha - non-acquirement. 238. avasthana laksna - staidness. 239. anabhoga - satiety.
240. prapancha - deceit; fraud.
? 112
BHAvANAKRAMA
GLOSSARY-! 113
Vijfianavada, 'trai-dhatuka is also a 'vikalpa' of the mind Cchitta '): this 'vikalpa' is called 'vijriana ': all dharmas and the imagined 'self' are the result of 'vijfiana ' or 'vijfiapti'.
265. vijfiana-vadi - one who believes in the yogachara or vijfiana- vada school; he regards 'vijfiana ', i. e. 'chitta' 'manasa' and 'buddhi' as the only 'satya' (true) 'padartha ' (thing), because 'buddhi' alone can observe all things to be in-substantial.
266. anta - end, boundary, limits; the two 'antas' are the 'beginning' and the 'end'.
267. utpada-bhang - generation, creation, - break in.
268. pratitya-samutpada -: dependent origination, chain of causation
which brings about an uninterrupted flux of phenomena; it is depicted as a wheel with twelve spokes, the twelve 'nidanas ' Clinks) of creation.
269. jagata - from the root 'gama' (gachha) to go; hence 'jagata' is that which moves, the entire world of beings and things.
270. jiiana-maya - illusion generated by knowledge.
271. nirmita, nirrnana - created; the first of the four-fold wealth of the
fruits of 'dharma-kava' and it consists of the generation of great
'bahya sampata' (material prosperity).
272. kautuhalarna - curiosity, unusual phenomena, curious frivolity. 273. sambodhi - true enlightenment.
274. tri-bhava ---'-the three states C'bhavas') in which a pudgala
functions - 'ateeta bhava ' (past), 'pratyutpanna bhava' (present)
and 'anagata bhava ' (future).
275. anabhisarnskara - immaculate state.
276. adhimukti bhumi - the first of the ten stages of a bodhisattva; in
ment.
286. tri-siksa ' - also called 'visuddhi marga, comprising 'sila-siksa',
'samadhi siksa' and 'prajfia ' - teachings on conduct, meditation
and wisdom.
287. purva-garnini - leading.
288. hetu -=-cause, when one 'dharma' is the direct cause of another
'dharma' (phernenon), it is called 'hetu pratyaya', causal factor. 289. pratyaya - factor; its four types are, 'hetu praryaya', 'sarnanantar
pratyaya', 'alambana pratyaya' and 'adhipati pratyaya'.
290. nidana - links; twelve links of causation.
291. purvangma - forerunner.
292. ayatana - entrance, door, there are twelve 'ayatanas'.
293. rupa-kaya - also called 'nirmana kaya', the Buddha's physical
body with which he serves the cause of the 'sattvas' well-being, preaches 'dhyana ', 'samadhi', 'dana ', 'sila ', 'prajfia ' etc. ; it is endless in number, the historical sakyamuni having been one such emanation.
294. sarnjna - awareness of an object.
295. aksaya - perpetual.
296. dwadasavastha visesa - twelve special stages of 'pratitya sarnut-
pada' mentioned by the Lord in Dvadasanga-sutra,
297. bhurnis - stages of a boddhisattva's 'sadhana'.
298. Buddha-bhurni - the final stage of supreme absorption and
enlightenment which is both immeasurable and unlimited.
299. dridhatar adhimukti - firmer faith.
300. rnara - the evil one, the tempter, the arch demon who tries to
wean away a 'sadhaka' from his path. He was overcome by Lord
Buddha during his final moments of enlightenment.
301. dharani - mystic 'mantras' adopted from the surra, prayers
addressed to Buddha, bodhisattvas and Tara; has protective
potency through ritualistic practice during disease and famine etc.
302. virnoksa - release, emancipation.
303. abhijfia ~ supernatural faculty of Buddhas and boddhisattvas of
six kinds taking any form at will; hearing upto any distance; seeing
upto any distance; penetrating others' thoughts, knowing' everybody's antecedents; freedom from the fear of cyclic rounds.
304. mridu - one of the three types of 'ksanti' or 'ruchi' (interest) in the discovery of the meaning of 'arya satyas'; such interest is born from 'murdhana' or 'sirsa ' (the top) of four 'kusala mulas' (root- merits).
305. madhya - as above (304).
306. adhimatra - as above (304).
307. adhimatrata - the generation of 'laukika agradharmas' which are
277. 278.
279. 280.
281. 282. 283. 284. 285.
this he realises 'pudgal nairatrnya ' and his 'dristi' becomes pure. adhimukti - devotion; devotional surrender is the root of a bodhisattva's 'adhimukti'.
vedana - feeling, it arises from touch or contact Csparsa'); there are five bodily ('kayiki') 'vedanas' born of the five senses, one mental ('chaitski') or 'vedanas' born of the mind.
samjfia - that state of consciousness through 'sukha-dukha ' joy and suffering - when one sees objects as they are.
sarnskara - the fourth' skandha' the volitional aspect of aggregates; lit. 'mental constituents' gathered from previous lives through good and bad karma.
nirodha - cessation.
samudaya - generation, aggregation.
bhadracharya - conduct behoving a noble practitioner.
dana - giving; one of the six perfections.
anuttara samyaka-sarnbodhi - supreme transcendental enlighten-
? 114
'dukha' born of desires Ckarnapta dukha '),
308. nirvedha-bhagiya - the capacity to properly probe and analyse
'satyas' and destroy all doubts; so called owing to the probing
faculty or the power to pirece being unassailable.
309. usmagata - the fire (usrna) which burns away the klesa fuel;
considered to be one of the root merits Ckusala mula').
310. rnurdhana - it is synonymous with 'prakarsa ' or upward rise,
generates 'ksanti' (interest), the apex of four 'kusala rnulas'.
311. vridhaloka samadhi - enhanced-light stage of meditation.
312. ksann-nirvedhiya - capable of being analysed through 'ksanti',
313. eka-desa-pravista samadhi - medatational state of one-pointed-
ness.
(Note: the four "nirvedha-bhagiya ' are the four 'kusala-mulas '. "usmagata ', 'murdhana ', "ksanti ' C'ruchi') 'agradharmas'; 'agrardharma's are dharmas pertaining to 'Agra-yana Mahayana').
314. agradharma nirvedha-bhagiya - the faculty of probmg into and pursuing the boddhisattva's dharmas.
315. anantarya sarnadhi - innermost absorption in 'anantarya rnarga' or 'prarnana', the yogi first realises the truth about 'karnadhatu' and in the very first moment is shorn of doubt.
316. angani - components, parts; also the synonym of 'hetu' (cause). 317. agradharma - the charya or the conduct of the boddhisattva.
318. darsana-marg - the path of constant practice which refines one's
vision but does not totally uproot attachment and envy; the yogi rises up from the 'darsna rnarga ' to enter the bhavana marga, darsana marga initiates the yogi into the search for the meaning of the four noble truths with the resolve: I will know.
319. prarnudita - joyousness.
320. samudagamata - arising, generation.
321. dharrnadhatu - also called 'dharrnayatana ', 'vedana skandha',
'samjfia', 'sarnsakara' and 'avijfiapti' and the three 'asamskrita' -
these seven constitute 'dharrnadhatu'.
322. dvitiya bhumi - second stage of a boddhisattva's sadhana.
323. angas - components.
324. a-samudachara - non-generation.
325. sutra-dharana - remembering spiritual teachings and oral
instructions by memorising them.
326. jalpa - frivolity of speech.
327. satyas - the noble truths of suffering, the cause of suffering, the
cessation of suffering and the way to non-suffering.
328. nimitta - it succeeds' darsna' practices, it is the seed result in the
GLOSSARY-I 115 'adhyatma ' sense of initial cognition.
transitory and unclean in content and have their support in
BHA. VANAKRAMA
' or
. nugget.
sattva-paripaka - maturation of the beings' well-being through meritorious deeds.
loka-dhatu - consists of 'karna-dhatu', 'rupa-dhatu' and 'arupa- dhatu',
skandha-parisuddhi
'skandhas' .
nirrnana-vasita - power of practising total 'nirrnana'.
asakta - detached.
apratihata - invulnerable.
154. 155. 156.
157.
158. 159. 160. 161. 162.
163.
164. 165. 166. 167. 168.
nairatarnya - the theory of non-soul; there is no permanent entity as 'atma'.
anutpad - non-generation, non-creation.
utpada - generation, creation.
abhinivesa - adherence to, relying on.
yonisa - abstract meditation by which one realises 'anitya' and 'anatrna'.
yoni - path.
yonisa prichha -
phenomena.
chakara-mukha -
abhava-rnukha - non-existent by nature.
Isvara - the vedic concept of a supreme, omnipotent god. kramsa - one after the other.
nirapeksattvata - owing to independence.
artha-kriya - action performed with a special purpose; it aims at the attainment of the 'arrha' (objective) and the giving up of the 'anartha ' (non-essential).
samaropa - superimposition.
asata ~ that which is not.
akasa - space, void, Nagarjuna believed it to be beyond both
'bhava' and 'abhava'
nirodh -lit. 'cessation', the third of the four 'arya-saryas', it too is beyond bhava and 'abhava'.
avyavadhana - no-interval or interim.
ksana - lit. 'moment'.
pinda - mass, body.
savayava -lit. 'with limbs', alive active.
samvriti satya - apparent but illusory truth as distinguished from 'pararnartha satya' or the ultimate truth of things.
vijnana-cognition: skandha - lit. (heap), bundle, aggregate, 'vijfiana ' skandha ' is one of the five such aggregates, the other four being those of 'rupa ', 'vedana ', 'samjfia' and 'sarnskara'. aleeka - falsehood, meaningless.
rnaya - delusion.
nirabhilasa - without bias.
pratipatti - acquisition, comprehension, meditative realisation. prithvi-kritsna - the first of the ten' kritsnas': the sanskrit' kritsna' becomes 'kasana' in paJi, thus 'prithvi kritsna' generally came to be called 'prithvi kasana ' or 'kasina '; Pali 'patthvi kasana '; there are forty 'karmasthanas', ten krisnas, ten asubhas, ten 'anusmritis' four 'brahma-viharas ', four 'arupya', one "sarnjfia ' and one
inquiring into the empty.
pararnarthic
state of
? 108 BHAVANAKRAMA
GLOSSARY-[ 109
meditative aspects of the' kritsna ' (or entire) mind (chitta).
In 'prithvi kritsna ', the first of the eight dhyanas, the object of concentration is an earthen pot at a lonenly place, extending the sadhaka's reflective process to all names and synonyms of earth (' prithvi '); the exercise of dhyana through 'kritsna' is called 'karma -kasina'.
169. 'sarnatha' - a state of total tranquillity; calm abiding.
170. samahita - one of a sedate mind; meditative equipoise; balanced.
171. adhivasana - commending, awareness.
172. veerya - persevering effort.
173. slla - conduct, to be cultivated as one of the six perfections.
174. papa-desana - indicating, confessing, stating, one's sins or faults,
it is the first step in bodhicharya,
175. punyanurnodana - commending the qualities of virtuous living.
176. padmasana - sitting crosslegged in lotus posture; one of the more
comfortahle 'asanas' or postures for meditation.
177. viksepa dosa - distraction; ignorance which leads to illusionary
views; one of the 'klesa-mahabhaumikas'.
178. alambana - an apparent, palable mental prop or support for
sadhana; for example, a 'ghata ' (piture) as an accessory aid for
dhyana,
179. sunyata is of 18 types (though according to Haribhadra, it is of 20
types) as follows; adhyatrna sunyata, bahirdha, sunyata-sunyata, rnaha, pararnartha, samskrita, asamskrita, atyanta, anavaragra, prakriti, sarvadharma, laksana, upalambha, abhava-svabhava, bhava, abhava, svabhava and parabhava 'sunyata '.
180. vastubheda - is of two kinds; 'suddha' and'parikalpita'. The first is paramartha state and the second a deviation from it being based on 'kalpana' or imagination.
181. abhidharma - the third 'pitaka ' or basket of Lord Buddha's word, so called because of its three attributes of 'abhiksnyata (ability to elucidate many facets of the some dharma), 'abhibhavata ' (ability to refute other beliefs), and 'abhigatita ' (ability to offer a tangihle exposition of the tenets of Buddha-dharma).
182. styana - lassitude.
183. akarrnanyata - do-nothing-ness;
184. samvega - detachment.
185. abhisarnskara - refining, variation.
186. sva-rasa-vahi - of its own volition.
187. abhoga - effort.
188. satyabhoga - true effort.
189. sama-pravritti - 'sama ' is second of the five steps by which
complete control over first dhyana is achieved; tendency towards
'sarna ' or balance.
190. viksepa - one of the ten 'klesa-mahabhaumikas': described as
'klista-samadhi' or complicated, confused sarnadhi.
191. samanvaharana - withdrawal of the senses from the world.
192. dosa - fault, shortcoming.
193. kausidya - sloth, it is the opposite of 'veerya '.
194. alarnbana sarnprarnosa - forsaking the (meditational) prop or
support.
195. laya - mental lethargy, inert absorption.
196. audhatya - insolence, arrogance.
197. anabhoga - effortless.
198. abhoga - effort.
199. prahana sarnskara - tendency to eradicate.
200. sraddha - faith; it is called 'chitta-prasada',
201. chhanda - the desire to act, perform, it has been defined as
'kartu-karnyata' .
202. vyayarna - hard work, industriousness.
203. prasrabdhi - activeness of body and mind in yoga-sadhana.
204. smriti - non-forgetfulness.
205. samprajfiaya - awareness, mental alertness.
206. chetana - it is defined as that consciousness which refines the
mind.
207. upeksa - detachment.
208. abhisamaya pratyaya - factors that lead to 'samyaka' or true
jfiana; comprises two parts; 'dharrna-ksantt' or generation of interest (ruchi) in dharma and "dharma-jfiana ' 'or the actual knowledge of (or personally experienced) dharma.
209. anabhoga - without effort.
210. abhoga - effort, it is also defined as 'anyayana mansikara ' or
contemplation of other paths.
211. riddhi - prosperity, affluence.
212. karmanyata - skill, the ability to perform.
213. arupi-sarnapatti - absorption in the formless aspect in dharma
meditation, 'sarnapatti loka' consists of 'rupa-loka ' and 'arupa- loka ', the sattvas possessing healthy, beautiful bodies in the former and being without form in the latter; their realisation is in accordance with the state of 'sarnapatti'.
214. vimoksa - deliverance, release.
215. vedana - feeling; the second of the five 'skandhas',
216. anagamya - inaccessible, undefined.
217. pratharna dhyana - 'samadhi' is of two types; 'upachara ' and
"arpana': of forty 'karrna-sthanas ' ten help in achieving 'upachara ' or what may be called 'peripheral sarnadhi ': the
cowardice.
? 110 BHA. VANAKRAMA
GLOSSARY-I 111
remaining thirty 'karrnasthanas ' help in attaining 'arpana ' or 'absolute samadhi.
The first dhyana is achieved through five steps; 1. avarjana - fixing the mind in meditation for a specified period. 2. 'sama ' - to fix dhyana in the five aspects of 'vitarka ', 'vlchara' 'priti', 'sukha' and 'ekagrata'. 3. 'adhisthana ' - the ability to fix dhyana in a trice (ten times 'sphota' or clicking of fingers). 4. 'vyuthana' - ability to rise up from dhyana after a specified period; 5. 'pratyaveksana' ability to analyse and observe clearly what occurs from dhyana.
218. abhibhava - dominant, powerful.
219. ayatana - door, entrance.
220. akara - form.
221. atma-samjfia - body consciousness.
222. udreka - excessive, overwhelming.
223. chitta-rnatra - lit. 'mind only'; term used as a synonym of
yogachara school.
224. tathata - lit. 'such-ness', things as they are in the ultimate
analysis; term used as the equivalent to pararnartha tattva,
'supreme enlightenment, 'sunyata' etc.
225. nirabhasa - lit. 'without splendour', formless; without fallacious
appearance.
226. nairatmya-jfiana - the knowledge of the non- self doctrine of
dharmas, of the ultimately non-substantial nature of things.
227. avyatireka - dissimilarity; difference.
228. advya joana - the knowledge of the non-duality of things;
241. bhava - comprises two things; 'vyavahara-akara ' and 'dharma- trata guna, i. e. change due to change of 'avastha ' or situation in a dharma and the basic quality or characteristic of a dharma.
242. a-bhava - also of two kinds; 'buddhi purvaka' and 'abuddhi - purvaka ' i. e. the is-not-ness of a thing due it, extinction and the act of constant extinction.
243. tri-kala - past, present and future. 244. vyapattva - permeableness.
245. vyapaka - pervading.
246. vyapya - permeable.
247. jfieyavarana - cover of ignorance which impedes the dawn of joana.
248. klesavarana - cover of mental defilements.
249.
samvriti - two types of truth - the one that is apparent but is not
the truth and the one that is not apparent but is the ultimate truth - 'sarnvriti satya ' and 'pararnartha satya ': the first is aid to discover the latter.
250. samkalpa, vikalpa - will, counter-will, premise, counter-premise. 251. ayonisa rnansikara - an unmeditational mentaiisation wherein
'anitya' is not viewed as 'anitya' ete.
252. dristi-paryuthhana - distraction of eyes or sight from dhyana. 253. viparyasa - reversion; overthrow.
254. vijfiana - cognitive insight.
255. achintya - lit. 'beyond thinking', subtle, un-definable.
256. abhisamaya-gotra buddhi - 'gotra ' is caste or class; the gotra is
decided in accordance with the 'subha ' and 'asubha' seeds or the quantity of 'gunas' of a practitioner; of the five 'gotras' enumerated in Mahavyutpatti 'sravakayana abhisamaya gotra' is the first; 'abhisamya' means 'seeing the satyas in 'anasrava ' or pure form. \
257. niryana - going out, departure, release.
258. a-nirvana - non-release. .
259. vyavartana - averting; turning away from.
260. kudristi - lit. bad sight; heterodox, philosophical doctrine.
261. skandha - lit. 'heap' five aggregates of the world of names or
forms; the five 'skandhas' are 'r upa ', 'vedana ', "samjfia ',
'samskara ' and 'vijnana ',
262. pudgala nairatrnya - non-self nature of beings.
263. trai-dhatuka - the concept of the division of the world into the
three aggregates of 'karna-dhatu', 'rupa-dhatu' and 'arupa-dhatu' - the world of desire, the world of forms, the world without forms; 'dharu' means aggregates of the same class.
264. vijfiapti - it is 'chitta', 'manasa', 'vijnana'; according to
ultimate 'joana'. 229. paramatattva -
ultimate
essence;
supreme truth
of all
phenomena.
230. samayaka joana - correct or right knowledge.
231. vaikalya - bafflement; confusion.
232. asamjfii sarna patti - meditational equipoise or samadhi attainable
by the yogi in the fourth Dhyana, or release; in fact, the result of this 'sarnapatti' is not 'utpatti' but 'nirodha ' like a 'setu' or bridge over a river serving to retard the flow.
233. raga - vehement desire; attachment.
234. timira-dosa - clouded eyesight; kind of blindness; catract; one
who suffers from it is called 'taimarika ',
235. yuganadha - united, two-fold. 236. upalambha - acquirement.
237. anupalambha - non-acquirement. 238. avasthana laksna - staidness. 239. anabhoga - satiety.
240. prapancha - deceit; fraud.
? 112
BHAvANAKRAMA
GLOSSARY-! 113
Vijfianavada, 'trai-dhatuka is also a 'vikalpa' of the mind Cchitta '): this 'vikalpa' is called 'vijriana ': all dharmas and the imagined 'self' are the result of 'vijfiana ' or 'vijfiapti'.
265. vijfiana-vadi - one who believes in the yogachara or vijfiana- vada school; he regards 'vijfiana ', i. e. 'chitta' 'manasa' and 'buddhi' as the only 'satya' (true) 'padartha ' (thing), because 'buddhi' alone can observe all things to be in-substantial.
266. anta - end, boundary, limits; the two 'antas' are the 'beginning' and the 'end'.
267. utpada-bhang - generation, creation, - break in.
268. pratitya-samutpada -: dependent origination, chain of causation
which brings about an uninterrupted flux of phenomena; it is depicted as a wheel with twelve spokes, the twelve 'nidanas ' Clinks) of creation.
269. jagata - from the root 'gama' (gachha) to go; hence 'jagata' is that which moves, the entire world of beings and things.
270. jiiana-maya - illusion generated by knowledge.
271. nirmita, nirrnana - created; the first of the four-fold wealth of the
fruits of 'dharma-kava' and it consists of the generation of great
'bahya sampata' (material prosperity).
272. kautuhalarna - curiosity, unusual phenomena, curious frivolity. 273. sambodhi - true enlightenment.
274. tri-bhava ---'-the three states C'bhavas') in which a pudgala
functions - 'ateeta bhava ' (past), 'pratyutpanna bhava' (present)
and 'anagata bhava ' (future).
275. anabhisarnskara - immaculate state.
276. adhimukti bhumi - the first of the ten stages of a bodhisattva; in
ment.
286. tri-siksa ' - also called 'visuddhi marga, comprising 'sila-siksa',
'samadhi siksa' and 'prajfia ' - teachings on conduct, meditation
and wisdom.
287. purva-garnini - leading.
288. hetu -=-cause, when one 'dharma' is the direct cause of another
'dharma' (phernenon), it is called 'hetu pratyaya', causal factor. 289. pratyaya - factor; its four types are, 'hetu praryaya', 'sarnanantar
pratyaya', 'alambana pratyaya' and 'adhipati pratyaya'.
290. nidana - links; twelve links of causation.
291. purvangma - forerunner.
292. ayatana - entrance, door, there are twelve 'ayatanas'.
293. rupa-kaya - also called 'nirmana kaya', the Buddha's physical
body with which he serves the cause of the 'sattvas' well-being, preaches 'dhyana ', 'samadhi', 'dana ', 'sila ', 'prajfia ' etc. ; it is endless in number, the historical sakyamuni having been one such emanation.
294. sarnjna - awareness of an object.
295. aksaya - perpetual.
296. dwadasavastha visesa - twelve special stages of 'pratitya sarnut-
pada' mentioned by the Lord in Dvadasanga-sutra,
297. bhurnis - stages of a boddhisattva's 'sadhana'.
298. Buddha-bhurni - the final stage of supreme absorption and
enlightenment which is both immeasurable and unlimited.
299. dridhatar adhimukti - firmer faith.
300. rnara - the evil one, the tempter, the arch demon who tries to
wean away a 'sadhaka' from his path. He was overcome by Lord
Buddha during his final moments of enlightenment.
301. dharani - mystic 'mantras' adopted from the surra, prayers
addressed to Buddha, bodhisattvas and Tara; has protective
potency through ritualistic practice during disease and famine etc.
302. virnoksa - release, emancipation.
303. abhijfia ~ supernatural faculty of Buddhas and boddhisattvas of
six kinds taking any form at will; hearing upto any distance; seeing
upto any distance; penetrating others' thoughts, knowing' everybody's antecedents; freedom from the fear of cyclic rounds.
304. mridu - one of the three types of 'ksanti' or 'ruchi' (interest) in the discovery of the meaning of 'arya satyas'; such interest is born from 'murdhana' or 'sirsa ' (the top) of four 'kusala mulas' (root- merits).
305. madhya - as above (304).
306. adhimatra - as above (304).
307. adhimatrata - the generation of 'laukika agradharmas' which are
277. 278.
279. 280.
281. 282. 283. 284. 285.
this he realises 'pudgal nairatrnya ' and his 'dristi' becomes pure. adhimukti - devotion; devotional surrender is the root of a bodhisattva's 'adhimukti'.
vedana - feeling, it arises from touch or contact Csparsa'); there are five bodily ('kayiki') 'vedanas' born of the five senses, one mental ('chaitski') or 'vedanas' born of the mind.
samjfia - that state of consciousness through 'sukha-dukha ' joy and suffering - when one sees objects as they are.
sarnskara - the fourth' skandha' the volitional aspect of aggregates; lit. 'mental constituents' gathered from previous lives through good and bad karma.
nirodha - cessation.
samudaya - generation, aggregation.
bhadracharya - conduct behoving a noble practitioner.
dana - giving; one of the six perfections.
anuttara samyaka-sarnbodhi - supreme transcendental enlighten-
? 114
'dukha' born of desires Ckarnapta dukha '),
308. nirvedha-bhagiya - the capacity to properly probe and analyse
'satyas' and destroy all doubts; so called owing to the probing
faculty or the power to pirece being unassailable.
309. usmagata - the fire (usrna) which burns away the klesa fuel;
considered to be one of the root merits Ckusala mula').
310. rnurdhana - it is synonymous with 'prakarsa ' or upward rise,
generates 'ksanti' (interest), the apex of four 'kusala rnulas'.
311. vridhaloka samadhi - enhanced-light stage of meditation.
312. ksann-nirvedhiya - capable of being analysed through 'ksanti',
313. eka-desa-pravista samadhi - medatational state of one-pointed-
ness.
(Note: the four "nirvedha-bhagiya ' are the four 'kusala-mulas '. "usmagata ', 'murdhana ', "ksanti ' C'ruchi') 'agradharmas'; 'agrardharma's are dharmas pertaining to 'Agra-yana Mahayana').
314. agradharma nirvedha-bhagiya - the faculty of probmg into and pursuing the boddhisattva's dharmas.
315. anantarya sarnadhi - innermost absorption in 'anantarya rnarga' or 'prarnana', the yogi first realises the truth about 'karnadhatu' and in the very first moment is shorn of doubt.
316. angani - components, parts; also the synonym of 'hetu' (cause). 317. agradharma - the charya or the conduct of the boddhisattva.
318. darsana-marg - the path of constant practice which refines one's
vision but does not totally uproot attachment and envy; the yogi rises up from the 'darsna rnarga ' to enter the bhavana marga, darsana marga initiates the yogi into the search for the meaning of the four noble truths with the resolve: I will know.
319. prarnudita - joyousness.
320. samudagamata - arising, generation.
321. dharrnadhatu - also called 'dharrnayatana ', 'vedana skandha',
'samjfia', 'sarnsakara' and 'avijfiapti' and the three 'asamskrita' -
these seven constitute 'dharrnadhatu'.
322. dvitiya bhumi - second stage of a boddhisattva's sadhana.
323. angas - components.
324. a-samudachara - non-generation.
325. sutra-dharana - remembering spiritual teachings and oral
instructions by memorising them.
326. jalpa - frivolity of speech.
327. satyas - the noble truths of suffering, the cause of suffering, the
cessation of suffering and the way to non-suffering.
328. nimitta - it succeeds' darsna' practices, it is the seed result in the
GLOSSARY-I 115 'adhyatma ' sense of initial cognition.
transitory and unclean in content and have their support in
BHA. VANAKRAMA
' or
. nugget.
sattva-paripaka - maturation of the beings' well-being through meritorious deeds.
loka-dhatu - consists of 'karna-dhatu', 'rupa-dhatu' and 'arupa- dhatu',
skandha-parisuddhi
'skandhas' .
nirrnana-vasita - power of practising total 'nirrnana'.
asakta - detached.
apratihata - invulnerable.
