No More Learning

68. astarna-bhurni - 'achala' or steadfast, the eighth stage of
boddhisattva-hood.
69. vyuthana - the fourth of the five steps for the resolve to rise up
from a balanced 'dhyana' after a desired span of time, because the first dhyana is not without its inherent shortcomings; the resolve to rise above these is 'vyuthana'.
70. achala - the eighth 'bhurni' in which the seeker fully understands the nissvabhavata of things and is not affected by the pleasures of the body, the mind and the speech, he remains 'achala', immovable, steadfast.
71. dharma-mukha-srota - the source of all dharma practice. 72. upasarnhara - conclusion, finish.
? 104 73.
74.
BHAvANAKRAMA
ksanti - one of the six perfections; in this context it is 'faith' - 'sradha' with 'ruchi' or interest in the pursuit of vows.
dasa-bala - an epithet of lord Buddha who possessed ten singularly distinct powers; knowledge of all places, knowledge of all time, knowledge of all the different spheres, knowledge of all different kinds of emancipation, knowledge of other's conduct, knowledge of the good and evil force of karma, knowledge of the obstacles from klesas and the absorption of dhyana, knowledge of previous lives; has pure, divine eyes and is capable of destroying all defilements.
chatur-vaisarda - four great attributes ascribed to Lord Buddha; 1. his body was 'anasrva', pure, made up of flawless substances and attributes; 2. he could assume unlimited 'rupakayas' and bodies simultaneously at different places, 3. his powers were immeasurable. 4. his glory and effulgence had no bounds. siinti-vimoksa-vihiira - the state of calm abiding. jfiana-mukhachintyta - a state of peace and steadiness born of 'jfiana '.
dharrnata - the nature of dharmas or, all phenomena which is 'nissvabhavata' or 'sunyata '.
tathagata - one who has realised the 'tathata ' or 'as it-ness' of things, the 'as-it-ness' being their insubstantial non-true existence; hence 'tathata' is identical with 'paramartha satya'.
dharma-dhatu - the essence of all 'dharmata ' which is 'sunyata', it is indentical with 'bhuta-koti', 'tathata ' ete. 'dhatu ' comprises factors which join up to produce a phenomena and there are eighteen 'dhatus' - six senses, six object, six cognitions. Of the six object - dhiitus the last is 'dharma-dhiitu', which in itself comprises sixty four dharmas.
sarvadharma sunyata - the emptiness of all phenomena. sarva-dharrnanuplabdhi - the non-existence of all phenomena. avikalpa-dharmatii - to understand the true nature of phenomena; 'vikalpa ' is defined as 'asrava partantra' or unclean dependent as it is born of 'partyayas', to rise above it is 'anasrava vikalpa' or the unblemished alternative or 'avikalpa', the opposite of'vikalpa'.
aprarnanata - There are ten dharmas of a handsome mind (sobhana chaitska), 'sradha ' 'apramada', 'prasrabdhi ', 'apeksa ', 'hri' 'apatrapa' 'alobha' 'advesa' 'maitri' and 'ahimsii'. 'Apramapa ' is one of-the f-our divisions of 'sobhana chaitsika' and comprises 'karuna ' and 'rnudita '. "apramanata ' is handsome, inimitable quality or nature,
abhinirhara -- accumulation, appropriation; the various 'bhumis'
GLOSSARY-!
75.
76.
77. 78. 79.
80.
81. 82. 83.
84.
bodhisattva.
93. apramana-sattva - unlimited hordes of sentient beings.
94. aprarnana dharma-vibhaktata - illimitable variety and division of
dharmas and their analyses.
95. abhinirhara dwara - door or entrance to the accumulation of
merit.
96. abhinirhara karma - action that leads to accumulation of karma. 97. adhimukti - final release from cyclic existence; also means 'faith'
or 'sraddha'.
98. avabodha - true enlightenment or knowledge of the ultimate
truth of all phenomena.
99. sarvajna-jnanahhinirhara - the garnering of the knowledge of
'sarvajfiata or of the ultimate truth of things, their 'nissvabhavata'. 100. parinirvana - release from cyclic existence.
101. pratisrabdhi - retardation.
102. avaran - upper crust, cover or lid of 'avidya ' (ignorance) or
'pratitya ' (the apparent) which hinders cognition of the reality or
'yathabhuta [fiana ' of phenomena.
103. pratiksepa karma - contrary, contradictory action; neglecting etc. 104. sobhana samjna - fair, correct cognition.
105. asobhana samjnii - incorrect, ugly, unbecoming cognition.
106. pratiksapti - retards, obstructs.
107. samudiigama - cultivation, generation.
108. upayaya-paramita - perfection of 'karuna' or compassion.
109. Ajit - name of a bodhisattva.
110. Kasiraja - King 'Sivi' of Varanasi whose compassion was put to test by god Indra; the latter in the guise a of preying falcon, pounced on a pigeon; he offered to cut a piece of his own flesh as compensation to the falcon if it released its prey from its talons; when put in the scales the pigeon grew heavier and heavier in weight and the compassionate king went on slicing pieces of his flesh; finally, the god resumed his original form, blessed and
85.
congratulated Kasiraja and made him whole before disappearing.
105 are also called 'viharas' because the bodhisattvas roam about in
them for the 'abhinirhiira' of 'kusala ' or merit.
86. prabha-maQ. qala - halo, aura of light around a divine being.
87. svaranga-visudhi - refinement of speech, in mantra recitation.
88. nirvikalpa - undifferentiated, transcendental without an
alternative or 'vikalpa '.
89. paryanta-garni - unlimited, extending in all directions, infinite.
90. aparyanta - limitless.
91. aparyanta - eternal
92. aprarnana-ksetra - the
fields of
illimitable
compassion
of a
? 106 BHAVANAKRAMA
111. Maitreya - a bodhisattva.
112. Kalpa - cosmic period; a fabulous period of time comprising thousands of years of mortals' time calculation; at the end of a 'kalpa ', the world is annihilated.
113. naya - system or path; Mahayana consists of two 'nayas'; 'paramita-naya ' and 'rnantra-naya '. It is said that Lord Buddha taught the former at gridhra-kuta and the latter at 'sri-parvata'.
114. Paryavasna - end, conclusion.
115. prattsthapita - installed, established.
116. rupa-kaya - material form; also called "nirmana-kaya ', the
historical form of 'sakyarnuni' which he assumed for the world.
117. ksetra - field, domain.
118. parivara - progeny, continuum, entourage.
119. viparyasa - contrariety, delusion which makes one believe as real
or true what is unreal or untrue.
120. anta - limit.
121. samaropa - superimposition.
122. apavada - refutation, negation, contradiction.
123. laksana - attributes, marks, signs; the 32 ordinary and 80 special
marks of Lord Buddha.
124. anuvyanjana - expression.
125. abhisamaya - true 'joana'; it has two stages; 'dharma-ksanti' i. e.
passion for dharma and' dharrna-darsana ' or experiencing
dharma.
126. dharma-kava - the subtle form of Lord Buddha which is in-
corporeal, indescribable "pararnarthic ' in essence and is the
equivalent to 'sunyata'.
127. sambhava - generation, creation.
128. udagrahana - grasping, taking up, holding onto.
129. unrnarga - deviation, wrong road.
130. vyapadesa - appellation, designation.
131. samadhi - a state of meditational absorption; 'samyaka adheiyte
ekagri-knyate' 'viksepana'.
132. srutamayi - listening to and reading of scriptures etc.
133. agarna - collection of scriptures.
134. chintarnayi - reflective, contemplative.
135. neetartha - intelligible meaning.
136. neyartha - dubious meaning.
137. bhutartha - that which has actually happened, real facts.
138. abhutartha - not a fact.
139. vichikitsa - doubt, uncertainty.
140. tirthika - those belonging to non-buddhistic schools of thought
~ '
GLOSSARY-! 107
like 'samkhya', 'vaisesika ', 'nirgrantha' and 'ajrvakas'.
'vyuthana'. Why are 'kritsnas' so called? Because they attract the
141. 142.
143. 144. 145.
146. 1. 47.
148. 149. 150. 151. 152. 153.
154. 155. 156.
157.
158. 159. 160. 161. 162.
163.
164. 165. 166. 167. 168.
nairatarnya - the theory of non-soul; there is no permanent entity as 'atma'.
anutpad - non-generation, non-creation.
utpada - generation, creation.
abhinivesa - adherence to, relying on.
yonisa - abstract meditation by which one realises 'anitya' and 'anatrna'.
yoni - path.
yonisa prichha -
phenomena.
chakara-mukha -
abhava-rnukha - non-existent by nature.
Isvara - the vedic concept of a supreme, omnipotent god. kramsa - one after the other.
nirapeksattvata - owing to independence.
artha-kriya - action performed with a special purpose; it aims at the attainment of the 'arrha' (objective) and the giving up of the 'anartha ' (non-essential).
samaropa - superimposition.
asata ~ that which is not.
akasa - space, void, Nagarjuna believed it to be beyond both
'bhava' and 'abhava'
nirodh -lit. 'cessation', the third of the four 'arya-saryas', it too is beyond bhava and 'abhava'.
avyavadhana - no-interval or interim.
ksana - lit. 'moment'.
pinda - mass, body.
savayava -lit. 'with limbs', alive active.
samvriti satya - apparent but illusory truth as distinguished from 'pararnartha satya' or the ultimate truth of things.
vijnana-cognition: skandha - lit. (heap), bundle, aggregate, 'vijfiana ' skandha ' is one of the five such aggregates, the other four being those of 'rupa ', 'vedana ', 'samjfia' and 'sarnskara'. aleeka - falsehood, meaningless.
rnaya - delusion.
nirabhilasa - without bias.
pratipatti - acquisition, comprehension, meditative realisation. prithvi-kritsna - the first of the ten' kritsnas': the sanskrit' kritsna' becomes 'kasana' in paJi, thus 'prithvi kritsna' generally came to be called 'prithvi kasana ' or 'kasina '; Pali 'patthvi kasana '; there are forty 'karmasthanas', ten krisnas, ten asubhas, ten 'anusmritis' four 'brahma-viharas ', four 'arupya', one "sarnjfia ' and one
inquiring into the empty.
pararnarthic
state of
? 108 BHAVANAKRAMA
GLOSSARY-[ 109
meditative aspects of the' kritsna ' (or entire) mind (chitta).
In 'prithvi kritsna ', the first of the eight dhyanas, the object of concentration is an earthen pot at a lonenly place, extending the sadhaka's reflective process to all names and synonyms of earth (' prithvi '); the exercise of dhyana through 'kritsna' is called 'karma -kasina'.
169. 'sarnatha' - a state of total tranquillity; calm abiding.
170. samahita - one of a sedate mind; meditative equipoise; balanced.
171. adhivasana - commending, awareness.
172. veerya - persevering effort.
173. slla - conduct, to be cultivated as one of the six perfections.
174. papa-desana - indicating, confessing, stating, one's sins or faults,
it is the first step in bodhicharya,
175. punyanurnodana - commending the qualities of virtuous living.
176. padmasana - sitting crosslegged in lotus posture; one of the more
comfortahle 'asanas' or postures for meditation.
177. viksepa dosa - distraction; ignorance which leads to illusionary
views; one of the 'klesa-mahabhaumikas'.
178. alambana - an apparent, palable mental prop or support for
sadhana; for example, a 'ghata ' (piture) as an accessory aid for
dhyana,
179. sunyata is of 18 types (though according to Haribhadra, it is of 20
types) as follows; adhyatrna sunyata, bahirdha, sunyata-sunyata, rnaha, pararnartha, samskrita, asamskrita, atyanta, anavaragra, prakriti, sarvadharma, laksana, upalambha, abhava-svabhava, bhava, abhava, svabhava and parabhava 'sunyata '.
180. vastubheda - is of two kinds; 'suddha' and'parikalpita'. The first is paramartha state and the second a deviation from it being based on 'kalpana' or imagination.
181. abhidharma - the third 'pitaka ' or basket of Lord Buddha's word, so called because of its three attributes of 'abhiksnyata (ability to elucidate many facets of the some dharma), 'abhibhavata ' (ability to refute other beliefs), and 'abhigatita ' (ability to offer a tangihle exposition of the tenets of Buddha-dharma).
182. styana - lassitude.
183. akarrnanyata - do-nothing-ness;
184. samvega - detachment.
185. abhisarnskara - refining, variation.
186. sva-rasa-vahi - of its own volition.
187. abhoga - effort.
188. satyabhoga - true effort.
189. sama-pravritti - 'sama ' is second of the five steps by which
complete control over first dhyana is achieved; tendency towards
'sarna ' or balance.
190. viksepa - one of the ten 'klesa-mahabhaumikas': described as
'klista-samadhi' or complicated, confused sarnadhi.
191. samanvaharana - withdrawal of the senses from the world.
192. dosa - fault, shortcoming.
193. kausidya - sloth, it is the opposite of 'veerya '.
194. alarnbana sarnprarnosa - forsaking the (meditational) prop or
support.
195. laya - mental lethargy, inert absorption.
196. audhatya - insolence, arrogance.
197. anabhoga - effortless.
198. abhoga - effort.
199. prahana sarnskara - tendency to eradicate.
200. sraddha - faith; it is called 'chitta-prasada',
201. chhanda - the desire to act, perform, it has been defined as
'kartu-karnyata' .
202. vyayarna - hard work, industriousness.
203. prasrabdhi - activeness of body and mind in yoga-sadhana.
204. smriti - non-forgetfulness.
205. samprajfiaya - awareness, mental alertness.
206. chetana - it is defined as that consciousness which refines the
mind.
207. upeksa - detachment.
208. abhisamaya pratyaya - factors that lead to 'samyaka' or true
jfiana; comprises two parts; 'dharrna-ksantt' or generation of interest (ruchi) in dharma and "dharma-jfiana ' 'or the actual knowledge of (or personally experienced) dharma.
209. anabhoga - without effort.
210. abhoga - effort, it is also defined as 'anyayana mansikara ' or
contemplation of other paths.
211. riddhi - prosperity, affluence.
212. karmanyata - skill, the ability to perform.
213. arupi-sarnapatti - absorption in the formless aspect in dharma
meditation, 'sarnapatti loka' consists of 'rupa-loka ' and 'arupa- loka ', the sattvas possessing healthy, beautiful bodies in the former and being without form in the latter; their realisation is in accordance with the state of 'sarnapatti'.
214. vimoksa - deliverance, release.
215. vedana - feeling; the second of the five 'skandhas',
216. anagamya - inaccessible, undefined.
217. pratharna dhyana - 'samadhi' is of two types; 'upachara ' and
"arpana': of forty 'karrna-sthanas ' ten help in achieving 'upachara ' or what may be called 'peripheral sarnadhi ': the
cowardice.
? 110 BHA. VANAKRAMA
GLOSSARY-I 111
remaining thirty 'karrnasthanas ' help in attaining 'arpana ' or 'absolute samadhi.
The first dhyana is achieved through five steps; 1. avarjana - fixing the mind in meditation for a specified period. 2. 'sama ' - to fix dhyana in the five aspects of 'vitarka ', 'vlchara' 'priti', 'sukha' and 'ekagrata'. 3. 'adhisthana ' - the ability to fix dhyana in a trice (ten times 'sphota' or clicking of fingers). 4. 'vyuthana' - ability to rise up from dhyana after a specified period; 5. 'pratyaveksana' ability to analyse and observe clearly what occurs from dhyana.
218. abhibhava - dominant, powerful.
219. ayatana - door, entrance.
220. akara - form.
221. atma-samjfia - body consciousness.
222. udreka - excessive, overwhelming.
223. chitta-rnatra - lit. 'mind only'; term used as a synonym of
yogachara school.
224. tathata - lit. 'such-ness', things as they are in the ultimate
analysis; term used as the equivalent to pararnartha tattva,
'supreme enlightenment, 'sunyata' etc.
225. nirabhasa - lit. 'without splendour', formless; without fallacious
appearance.
226. nairatmya-jfiana - the knowledge of the non- self doctrine of
dharmas, of the ultimately non-substantial nature of things.
227. avyatireka - dissimilarity; difference.
228. advya joana - the knowledge of the non-duality of things;
241. bhava - comprises two things; 'vyavahara-akara ' and 'dharma- trata guna, i. e. change due to change of 'avastha ' or situation in a dharma and the basic quality or characteristic of a dharma.
242. a-bhava - also of two kinds; 'buddhi purvaka' and 'abuddhi - purvaka ' i. e. the is-not-ness of a thing due it, extinction and the act of constant extinction.
243. tri-kala - past, present and future. 244. vyapattva - permeableness.
245. vyapaka - pervading.
246. vyapya - permeable.
247. jfieyavarana - cover of ignorance which impedes the dawn of joana.
248. klesavarana - cover of mental defilements.
249. samvriti - two types of truth - the one that is apparent but is not
the truth and the one that is not apparent but is the ultimate truth - 'sarnvriti satya ' and 'pararnartha satya ': the first is aid to discover the latter.
250. samkalpa, vikalpa - will, counter-will, premise, counter-premise. 251. ayonisa rnansikara - an unmeditational mentaiisation wherein
'anitya' is not viewed as 'anitya' ete.
252. dristi-paryuthhana - distraction of eyes or sight from dhyana. 253. viparyasa - reversion; overthrow.
254. vijfiana - cognitive insight.
255. achintya - lit. 'beyond thinking', subtle, un-definable.
256. abhisamaya-gotra buddhi - 'gotra ' is caste or class; the gotra is
decided in accordance with the 'subha ' and 'asubha' seeds or the quantity of 'gunas' of a practitioner; of the five 'gotras' enumerated in Mahavyutpatti 'sravakayana abhisamaya gotra' is the first; 'abhisamya' means 'seeing the satyas in 'anasrava ' or pure form. \
257. niryana - going out, departure, release.
258. a-nirvana - non-release. .
259. vyavartana - averting; turning away from.
260. kudristi - lit.