No More Learning

Stanza 64 states the two of the Initiations which are parts of the Preceptor- Initiation (see Chart II) are forbidden to religious celibates - the "Secret Initiation" (gsang-ba! guhya) and the "Insight Initiation" (shes-rab/prajiia). These two Initiations involve contemplative yogic practices with a female partner called the "Wisdom" (rig/vidya) or sometimes the "Seal" (phyag- rgya/mudrii); the basic symbolism being that of the union of Emptiness (female = mother) and Means (male = father), but, in the terminology of Tantra, the union of Emptiness and Bliss. The symbolism ofthe sexual union
is very complex and profound in Tantra, and the interpretation of Tant(ic practice allows for both the contemplation of the sexual embrace with the mudrii/vidyii mentally, and contemplation of it with an actual or "concrete" partner. (See Chart II, under "Seal". ) It is the latter type that is involved in the Secret and Insight Initiations of the Preceptor-Initiation, and which is forbidden to religious celibates by the Kalacakra itself, by the very nature of
the Pratimok~ vows and the chastity it implies. Because of the abuse of Tantra in Tibet at the time, and its literal and unguided practice, Ansa's view (as he validates from his teachers) is that the two Initiations are dangerous,
not to say forbidden, to laymen as well.
Because the language ofTantric literature is correctly known only to those
who have been initiated and carefully guided by a Guru, the Sde-gzhung Rin-po-che has kindly pointed out to me the passages in the Kiilacakra (Great Tantra ofPrimal Buddha) where the prohibitions mentioned by Atlsa are found. Both places occur in Chapter 5 (ye-shes/jiiiina) of the famous scripture [Ot. 4, Vol. 1), the first in indirect language which indicates that physical continence must be preserved [p. 166. 4ff], and the second [p.
168. 4f] where it states that those yogins who are observing the vows [of religious celibacy] must at all times avoid the practices involved in the yogic union with a woman in the Insight-Wisdom Initiations.
phyag-rgya chen-po/mahii-mudra: Great Seal. The pledge (dam-tshig/ samaya) of the Great Seal is part of the Preceptor-Initiation. See Chart II, and Wayman, FBT, pp. 225-39.
For Expulsion offences, se~ Chapter 3, note 4.
20
21
TANTRA 185
? 186 A LAMP FOR THE PATH AND COMMENTARY
22 The quote is possibly from Jiliinaklrti's general commentary on Tantra classes and the Vehicles at the end of the Tanjur Tantra section: Tattva- avatiira-sakala-vacas-vyiikhya-pra-kar! Ja [Ot. 4532].
ya-ba-'di-pa. According to sources in A. Chattopadhyaya, op. cit. , p. 74, Pai! )<;lapatika = Avadhiitipa = Advayavajra = Maitripa. For a brief history of this early Tantric teacher of Atisa, see Blue Annals (Roerich), II, p. 732. Ot. 83, Vol. 3: 233. 3f.
23
24 25 26 27 28 29 30
31
For identification of this author, see A. Warder, Indian Buddhism, pp. 485f. Ot. 893, Vol. 35:121. 5
Unidentified.
Ot. 760(43), Vol. 24:189. 3
Ot. 760(25) and Ot. 847. The same quotation occurs in SS: 102.
Ot. 3097, Vol. 68. What is given as an actual quotation from this short text by Pairy<;Japatika (= Maitripa) is Atisa's own synopsis of it, interpreting the meaning of his Guru.
Atisa's "Thirteen Mantras" are good examples. of the types of ritual suggested here: [Ot. 4856-68]
32 33
3. 4 35 36 37 38 39
40
41
Ot. 3097, Vol. 68. See note 30 above. The quotation is again Atisa's para- phrasing of his Guru's instruction.
{de nyid rig Ia nyes pa med/. The line is open to interpretation because of the word rig (= vidyii), which can also refer to the female partner of the Secret and Insight Initiations, as well as the meaning I have translated here, viz. "wisdom".
See Chart I and Glossary: Aids to Conviction. See Chart I and Glossary: Aids to Conviction. Sec Chart I.
See Chart I and Glossary: Aids to Conviction. See Chart I.
The importance of learning what is and what is not wrong in practice is stressed in all Paths and Vehicles, from the Hearer's knowledge of his Pratimoksa rules to the Bodhisattva's "Pratimoksa" for his Conduct, and now for the Mantrayana as well. See Wayman, FiT , pp. 328-9.
This is the same Supreme Union Tantra mentioned in the bibliography given earlier in the chapter. The Vajrasattva to whom it is dedicated is also the being to whom Atisa paid obeisance at the opening of the Commentary. The very concise statement means that it is a false understanding of the Perfection of Insight to think that mere analysis of entities (such as cause and effect) for their emptiness of intrinsic nature is complete on the level of relative or everyday knowledge. The Insight must penetrate to the level of Ultimate Truth as well, seeing the emptiness of Emptiness.
I) 2) 3) 4) 5) 6) 7) 8) 9) 10) 11) 12) 13)
Mantriirtha-avatiira (sngags-kyi don 'jug-pa), Seka-upadesa (dbang-gi man-ngag), Samaya-gupti (dam-tshig sbas-pa), Saudha-diina (gzhal-yas-khang sbyin-pa), Peyot~epa-vidhi (chu-gtor-gyi cho-ga), Homa-vidhi (sbyin-sreg-gi cho-ga), ? Deva-pujii-krama (lha-mchod-pa'i rim-pa), Ayul]. -siidhana (tshe bsgrub-pa'i thabs),
Mrtyu-vancana ('chi-ba slu-ba), Mumursu-~'iistra ('chi-ka-ma'i bstan-bcos), Sma-homa (ro bsreg-pa), Sapta-parva-vidhi (bdun-tshigs-kyi cho-ga), Citii-vidhi (tsha-tsha'i cho-ga).
? 42 Ot. 775, Vol. 29:77. 1 and 84. 1.
43 Explanation ofthe ''TreasureofPhenomenology", Ot. 5591, Vol. 115:277. 4.
44 Ikun lama bstan bar gsang bar rigs so gsungs/. The meaning of "secret" here
must be taken in the sense that his text should be taught only to those who are fit and sincere.
TANTRA 187
? Appendices
? v
~ IV <(
(:l. .
w
z <(
Cl
z
;:l
::;;
<(
~
(:l. .
;:l (/)
ADEPT PATH
1Truth-body
2 Enjoyment-body 3 Apparition-body
CONTEMPLATION PATH
[Gradual elimination of Obscurations; growth in the Perfections in Desire Realm; Insight through Eight Contemplative States in Form and Formless Realms. ]
VISION PATH
[Patience and Knowledge of Four Truths in all Three Realms]
BUDDHA LEVEL ti [Time of] :::::>
(/)
( / )
~
<( (:l. .
w
z <(
Cl
z
;:l
::;;
I
4 Highest Mundane Dharmas 3 Patience
2Summits
1 W armth
EQUIPMENT PATH:
5 Insight
4 Concentration 3 Mindfulness 2Zeal
1 Faith
III
Chart I
The Five Paths
II . PRACTICE PATH:
DEVOUTNESS LEVEL
BEGINNER
BODHISATTYA LEVELS
10 Dharma Cloud 9TrueMind
8 Unshakeable 7 Far-Reaching 6 Face to Face
5 Invincible
4 Flaming
3Luminous ~ 2 Stainless
(:l. .
u. .
0
1Joyous u. l
LEVEL u. l
(/)
[Begetting the ;:l
Thought]
<(
u
(/) u. l ~
(/)
::;; . . . . . . E-<
? Chart II Initiations in the Four Tantras [Permission of the Guru and Entrance to Ma~<;Jala must precede. ]
ACTION
[1] Garland
[phreng]
[2] Water
[chu]
[3] Diadem
[cod-pan]
FIVE [2-6] WISDOM INITIA TIONS
[rig-pa'i dbang]
I
PRACTICE
UNION SUPREME UNION
[4] Vajra
[rdo-rje]
[5] Bell
[dril-bu]
[6] Name
[ming]
\. . . ----------- -----
[7] PRECEPTOR-INITIATION*
[s/ob-dpon dbang-bskur]
[AfterFiveWisdomInitiations]:
Three Pledges: (dam-tshig) 1Vajra
2 Bell
3 Seal
. I\
Mental Concrete Insight Insight
[a] FLASK
[bum-pa]
[b] SECRET*
[gsang-ba]
[c] INSIGHT*
[shes-rab]
[d] SYLLABLE [~higs]
* Referred to in Stanzas 62-66.
? Glossary
Acarya (slob-dpon). Sanskrit title forformal teachers and great authors. Affiictions (nyon-mongs/klesa). That aspect of human activity which induces and produces karmic consequences. One of the two sources of obscuration (q. v. ) or obstacles to Enlightenment. Often taken as three fetters or poisons: attraction, revulsion, and illusion. Also listed as ten: 1) desire, 2) aversion, 3) pride, 4) ignorance, 5) doubt, 6) view that holds a real person, 7) view that holds extremes, 8) false views, 9) holding one's own views as best, 10) holding one's own conduct and
vowed life as best.
Aggregates (phung-bo/skandha). The five groups of phenomena that
make up the apparent "self': I) body or form, 2) feelings, 3)
perceptions, 4) habits, 5) consciousness. ? Aids to Conviction (nges-par byed-pa'i cha dang mthun-pa/nirvedha- . bhagiya). The four basic virtuous achievements of the Practice Path (see Chart I), each in its degrees of weak-medium-strong: 1) Warmth: so called from the great fire that has been kindled to burn up the afflictions. 2) Summits: so called because it is a higher achievement than just the basic virtues, and from it one ascends to higher states. 3) Patience: devout perseverance in virtue as one approaches the Vision
Path. 4) Highest Mundane Phenomena: so called because one experiences all phenomena of the world as essentially full of suffering, and on that account is ready for the Path of Vision and seeing the Four Truths in their entirety.
Aids to Liberation (thar-pa'i cha dang mthun-pa/mok~a-bhagiya). The five basic virtues of the Equipment Path (see Chart I), necessary for the beginning of progress toward Enlightenment: 1) Faith, 2) Zeal, 3) Mindfulness, 4) Concentration, 5) Insight.
Apparition Body (sprul-sku/nirma~a-kaya). One of the Three Bodies of Buddha (q. v. ). A miraculously created body which appears in the lower realms, like that of Gautama in the sixth century sc, and for Tibetans, like the Dalai Lama and other incarnate lamas who are reincarnations of Buddhas.
Arhat (dgra-bcom-pa). One who has attained the highest level and goal of the Hinayana system, after passing through four stages of perfection: stream-entering, once-returning, never-returning, and arhatship. The Arhat has achieved nirva~a. but not Buddhahood, because he does not return out of compassion to teach others as the Mahayana bodhisattva does.
Asailga (thogs-med). Third-century AD saint and author, reputed founder of the Mind-Only (cittamatra) school of Mahayana, inspired by Maitreya. ? Composer of the Levels ofYoga Practice, and numerous other important works which Atisa follows in his teaching on Calmness and the superknowledges.
? Bodhibhadra (byang-chug bzang-po). One of Atisa's early teachers at Nalanda university, whose Chapter on Concentration Equipment is used extensively in the Commentary.
B~hisattva (byang-chub sems-dpa'). An "Enlightenment-being", used m the sense both of anyone pursuing the Mahayana paths to Enlightenment and of one who has already achieved Buddhahood but continues to return to teach others, referring as well to the eternal Buddhas who have always been so.
Broad Practice (rgya-chen spyod/vistirna-carya). The common way of referring to the practice of the Perfections, motivated by compassion for others in the pursuit of one's own Enlightenment.
Buddha-field (sangs-rgyas kyi khams/buddha-k~tra). Realm ofexistence of a Buddha.
Byang-chub-'od (Bodhi-prabha). Royal prince of Mnga'-ris and ordained monk who invited Atisa to Tibet and became his disciple. Cakrasarilvara ('khor-lo sdom-pa/bde-mchog). Narne of an Enlightened
Being around whom a group of Tantric texts and practices centre. Known as the Triple-Pledge King because of the special Tantric vows taken with initiation in his mandala.
Calmness (zhi-gnas/samatha). Goal of yogic practice, always paired with Higher Vision, connoting perfect attainment of concentration.
Celibate. See Pure Life.
Cormilunity (dge-'dun/sangha). Originally denoting the monastic com-
munities; later embracing all who accept the Buddhist doctrine. Concentration (ting-nge-'dzin/samadhi). The culmination of the steps of yogic exercises in achieving single-pointed focus of awareness beyond
the senses and mental activity.
Conceptual Thought (rnam-rtog/vikalpa). The ideation process of the
mind, the forming of concepts and discursive thinking.
Conduct (tshul-khrims/sila). Second of the Ten Perfections, involving the observance of vows, growth in virtuous actions, and seeking the
good of others.
Conscious Stream (rgyud/sariltana). Buddhist term for describing the
individual so-called person, which ultimately is constituted in a flowing series of phenomena (chos/dharma), and what in other systems would be called the soul or self (bdag/atman).
Dependent Origination (rten-cing-'brel-bar 'byung-ba/pratitya- samutpada). The Buddha's twelvefold "chain of causality" explaining the factors involved in continued rebirth in sathsara, called "Dependent Origination" rather than "Causal Chain" because there
can be no real or true cause-effect relation in a world in which there are no real substances (the doctrine of Non-Self). Hence, the twelve links of the chain are merely conditions under which the following link arises in dependence on the former endlessly. Only the cessation of the links of the ignorance-condition and thirst-condition can break the chain and make liberation possible. The twelve conditions or links are: 1) ignorance, 2) impressions, 3) consciousness, 4) name-and-form, 5) the six sense-organs, 6) contact of senses with objects, 7) feeling,
GLOSSARY 193
? 194 A LAMP FOR THE PATH AND COMMENTARY
8) thirst or desire, 9) grasping, 10) becoming, 11) birth, and 12) old age and death.
In the tradition of the Middle Way school, Dependent Origination is used to show the relativity of all phenomena, and hence the proof of the emptiness of inherent existence in all things.
Destinies ('gro-ba/gati). The six principal rebirths possible in sarhsara, depending on one's karma. Three good destinies: human, gods. ? demi- gods; three bad destinies: animals, hell-beings, hungry ghosts.
Discipline ('dul-ba/vinaya). One of the Three Baskets of Buddhist scripture, containing the narratives of how the Buddha established the monastidife and rules.
Discipline-Master ('dul-ba 'dzin-pa/vinaya-dhara).
Scholar-monk who specialises in the study and interpretation of the monastic rule; also famous authors of commentaries on the Discipline.
Doctrine (chos/dhanna). Second of the Three Jewels; the Buddhist teaching in general.
Eightfold Path ('phags-pa'i lam yan-lag brgyad). Fourth of the Four Truths, the way to bring about the cessation of the origin of suffering: 1) Right view, 2) Right thought, 3} Right speech, 4) Right conduct,
5) Right livelihood, 6) Right effort, 7) Right mindfulness, and 8) Right
concentration.
Eight Great Powers (dngos-grub/siddhi). Magical and preternatural
capabilities developed through Tantric yoga practice, to be used only
for the good of others. See Commentary, Chapter 7.
Eight Unfavourable Conditions (mi-khom-pa brgyad/a~av-ak~na). Aspects of sarhsara that render the pursuit of liberation especially
difficult: rebirth 1} in a hell, 2) as an animal, 3} as a hungry ghost, 4) as one of the long-lived gods, or 5) in a barbarian country, and 6) having impaired faculties, or 7) false views, or 8) living when no Tathagata appears.
Elements (kham/dhatu). The eighteen phenomena which compose the stream of consciousness (q. v. ); that is, each of the six sense-bases (organ + object) with its activating consciousness (rnam-shes/vijiiana).
Emptiness (stong-pa-nyid/siinyata). The absolute nature of all existence, void of own-nature in respect to both person and phenomena in the Mahayana system.
Enjoyment Body (Iongs-spyod sku/sarhbhoga-kaya). The body of Buddha as it exists in the Buddha paradises (fields) and upper realms, teaching the Doctrine to bodhisattvas who are at that stage. This body is fully adorned with the unique physical characteristics of a Buddha.
Enlightenment Thought (byang-chub-sems/bodhicitta). The basic attitude and motivation of attaining Buddhahood for the sake of all living beings; contains two stages: resolution (q. v. ) and actual progress (q. v. ) in compassion and insight.
Equipment. See Two Equipments.
Equipoise (mnyam-par bzhag-pa/samahita). The culmination of yogic
concentration, steadiness in holding the composure of Calmness when the lower levels of distraction have been eliminated.
? Essential Reality (chos-nyid/dh~rmata). The true nature of a thing as it is in itself, not as perceived or apprehended.
Five Aggregates. See Aggregates.
Five Bovine Articles (ba'i mam lnga/panca-gavya). Products of the cow,
commonly used in India as housing material: dung, urine, spittle, mucus, milk.
Five Branches of Knowledge (rig-pa'i gnas lnga/panca-vidya-stha-nani). Five classical sciences of: grammar, logic, the Self, healing, and crafts.
Five Dominants (dbang-po/indriyat;~i). Same virtues as the Aids to Liberation (q. v. ).
Five Eyes (mig/cak~u). The fleshly eye, the religious eye, the insight eye, the divine eye, the Buddha eye.
Five Paths (lam/marga). The five major stages of growth through which one must pass to reach either nirvaQa or Buddhahood: 1) Equipment Path, 2) Practice Path, 3) Vision Path, 4) Contemplation Path, and 5)
Adept Path. These stages will occur whether one is of the Hearer's or Solitary Buddha's Vehicle seeking the goal of Arhatship in nirvaQa, or of. the Mahayana Bodhisattva's Vehicle seeking Buddhahood for the sake of others. The first two Paths are considered Mundane in that the virtues being practised do not yet entail direct personal experience of the Four Truths. The remaining three Paths are called Supramundane because the seeker's experience is now a personal awareness and growth in the insights and wisdom which constitute the Enlightenment above and beyond even the ordinary good person's practice of virtue.
See Chart I.
Five Powers (stobs/balani). Same as Aids to Libera. tion (q. v. ).
Five Precepts (bslab-pa'i gzhi/sik~pada). Five rules of the Lay Devotee
(q. v. ).
Five Wisdoms (ye-shes/jnanani). 1) Wisdom about the purified nature of
the Ultimate Element, 2) Mirror-like Wisdom, 3) Wisdom of Equanimity, 4) Investigative Wisdom, 5) Wisdom about what needs to be done.
Four Applications of Mindfulness (dran-pa nye-bar bzhag-pa/smrti- upasthanani). Directing one's awareness to: 1) body, 2) feelings, 3) thoughts, 4) phenomena.
Four Bases of Miraculous Powers {rdzu-'phrul gyi rkang-pa/rddhi- padal)). Elements necessary for an adept to work wonders for others: 1) desire to do so, 2) diligence in practice, 3) thought, 4) examination.
Four Basic Sins (pham-par byung-ba/parajika). The four most serious offences against the monastic rule; the transgressions comprising the Expulsion class in the Pratimok~a (q. v. ): 1) sexual intercourse, 2) theft, 3) homicide, 4) lying to praise self.
Four Infinitudes (tshad-med/apramiil). a). 1) love, 2) compassion, 3) gladness about others' happiness, 4) equanimity.
Four Means of Attraction (bsdu-pa'i dngos-po/sal! lgraha-vastiini). Four ways of making the Doctrine appealing to others: 1) showing generosity, 2). speaking in a kind and loving manner, 3) working for the benefit of others, 4) practising what one preaches.
GLOSSARY 195
? 196 A LAMP FOR THE PATH AND COMMENTARY
Four Modes of Life (tshul/karaka-dharma. l). ). Four exhortations made in the monk's ordination ceremony: 1) not to revile if reviled, 2) not to be angry when provoked, 3) not cursing when cursed, 4) not striking back if struck.
Four Resources (rten bzhi). Promises made in the ordination ceremony of novices and monks: 1) to live under trees, 2) to live by alms, 3) to live in rags, 4) to use simple medicines.
Four Right Efforts (yang-dag-par spong-ba/saiilyak-prahaQani). 1) to prevent evil which has not yet occurred, 2) to forsake evil which already exists, 3) to bring about good which does not yet exist, 4) to develop goodness which already exists.
Four Truths {bden-pa/satya). 1) All existence is suffering, 2) and this suffering has its origin in self-grasping, 3) and that origination of suffering can be stopped, 4) by means ofthe Eightfold Path (q. v. ).
Good Flask (bum-pa bzang-po/gola-bhadra). One of the Eight Great Powers (q. v. ).
Guru (bla-ma). Spiritual teacher.
Hearer (nyan-thos/sravaka). Follower of the Theravadin teaching; one
who is seeking his own liberation and striving to become an arhat
(q. v. ).
Higher Intention (lhag-bsam/adhyasaya). See Three Higher Trainings. Higher Vision {lhag-mthong/vipasyana). See Three Higher Trainings. Initiation (dbang/abhi? eka). A series of spiritual empowerments con-
ferred ritually by a qualified Tantric master, necessary for effective practice of different levels in the Mantra vehicle. The Union and Supreme Union tantras have an initiation called the Preceptor- Initiation which includes four parts: 1) Flask, 2) Secret, 3) Insight, 4) Syllable. For explanation of these, see Commentary, Chapter 7, notes 11 and 19.
Insight (shes-rab/prajna). The sixth ofthe Ten Perfections (q. v. ), always paired with Means as the two requisites for Enlightenment. Specifically, Insight is the experience of the total . emptiness of existence in all intrinsic natures, developed through study, reflection, and one's own growth in it.
Insight-Initiation. See Initiation.
Intermediate State (bar-ma-do'i srid-pa/antara-bhava). State between
death and rebirth, lasting anywhere from a moment to forty-nine days, when the conscious stream (q. v. ) is passing to the new kind of body determined by its habits-aggregate of the previous existence.
Intrinsic Nature (ngo-bo-nyid/svabhava). The apparently real self- identity of things.
Investigative Insight (so-sor rtog-pa'i shes-rab/pratyavek~ana-prajfia). Type of analysis necessary for realisation of the emptiness of inherent existence in all phenomena.
Joyous Level (rab-tu dga'-ba/pramudita). See Ten Levels.
Karma (las). Moral action and its consequences, or the totality of one's actions insofar as they have merited one's present rebirth and
condition and will continue to have future consequence.
? Lay Devotee (dge-bsnyen/upasaka). First and lowest of the Seven Ranks of Pratimok~a in the Buddhist community; lay persons who take five basic vows: 1) to renounce all taking of life, 2) to renounce all unlawful sexual activity, 3) to refrain from taking what is not given, 4) to avoid speaking untruths, and 5) to abstain from intoxicating drink and places of vulgar amusement.
Levels. See Ten Levels.
Limbs of Calmness (yan-lag/anga). See Commentary, Chapter 5, note
13.
Lord of the World ('jig-rten mgon/lokesvara). Epithet of the Buddha. Maitreya (byams-pa). The Bodhisattva of Love, whose Buddha-field is
presently the Tu~ita heaven, and who will come into the world as the next Buddha after Gautama. He is the inspirer of Asanga (q. v. ) in the teaching of the extensive practice of compassion.
Ma~"ala (dkyil-'khor). A geometric symbolic representation of the universe in all its directions, constructed either of actual graphic materials (paint, ink, sand) or mentally visualised according to prescribed rules of particular Tantras. The maq. Qala is used as a means of offering the universe to the Buddha, or in higher Tantras, of invoking one's assigned deity.
Maiijugho~a ('jam-pa'i dbyangs). Another name ofManjusri. Maiiju:Sri ('jam-dpal). Bodhissatva of Wisdom, inspirer of Nagarjuna in
the teaching of the profound view of Emptiness.
Mantra (gsang-sngags). Specific words or syllables whose recitation in
Tantric practice confers merit and power of the deity to whom they
belong.
Means (thabs/upaya). The frequent siitra term for the Perfections of the
virtues, Giving, Conduct, Patience, and so on, but excluding the Perfection of Insight. Means and Insight are always mentioned as a pair, the former Perfections denoting those which produce increasing karmic merit for better rebirths and purifying one's stream of consciousness, while the Perfection of Insight is the virtue itself through which Enlightenment is accomplished.
Meru (ri-rab). Himalayan mountain sacred in both Buddhist and Hindu tradition as the centre of the universe.
Middle Way (dbu-ma/madhyamika). The Mahayana school, also called the Emptiness system, which is based on the Perfection of Wisdom siitras and the writings of Nagarjuna and his lineage, inspired by MaftjusrL Called "Middle, Way" because of its insistence that Enlightenment is found somewhere between assertions of eternal realities and nothingness. Chapter 6 of the Commentary is AtiSa's endorsement of this school.
Monk (dge-slong/bhik~u). Ordained member of the Community who has successfully passed through the training and observed the vows of the Lay Devotee and Novice, and who is formally committed to the rules of the Pratimok~a by his acceptance into the Community in the ordination ceremony.
Mundane Paths ('jig-rten-pa'i lam/laukika-marga). See Five Paths.
GLOSSARY 197
? 198 A LAMP FOR THE PATH AND COMMENTARY
Nagarjuna (klu-sgrub). Second-century AD saint and author, reputed founder of the Middle Way (madhyamika) school of Mahayana, inspired by Mafijusri. Composer of the Basic Stanzas on the Middle Way and numerous other important works which Atlsa follows in his teaching on Higher Insight.
Nirv~a (mya-ngan-las-'das). Literally, "blown out" as with a candle's flame. The ultimate state of bliss and extinction of all possible cause of suffering. Three kinds of Nirval)a: 1) with-remainder, 2) without- remainder, 3) deferred. From the Mahayana point of view, Nirval)a- with-remainder is that of the Hlnayana Arhat whose afflicting obscurations (q. v. ) have ceased so that Nirval)a is achieved, but who retains some obscuration about what should have been known con- cerning the true nature of reality, that is the total non-inherent existence of both person and things. Nirval)a-without-remainder is
that of the Solitary Buddha, all of whose obscurations have ceased, but whose state is less complete because of his declining to return to the world of samsara for the sake of others. Deferred-Nirvana des- cribes the state of the Mahayana bodhisattva who has earned Nirval)a by eliminating all his obscurations, but by choice remains in sarpsara to continue working for the liberation of others out of compassion.
Non-self (bdag-med/anatman). Basic characteristic of Buddhist teach- ing. In Hlnayana, taken to mean the non-existence of soul or person; in Mahayana, extended to mean the non-existence both of person and of any inherently existing thing whatsoever.
Nun (dge-slong-ma/bhik~unr). Feminine counterpart of monk (q. v. ) with an additional stage of probation, and commitment to her appro- priate vows in formal ordination ceremony.
Obscuration (sgrib/avaral)a). Frequent Mahayana term denoting the hindrances and obstacles that stand in the way of Enlightenment. Of two kinds: 1) afflictions (q. v. ), those which have karmic consequences in terms of one's habitual tendencies, and 2) what still remains to be known (shes-bya/jfieya), that is the Insight yet to be gained concern- ing the emptiness of inherently existing things.
Ornaments of Virtuous Practice (dge-sbyong-gi rgyan/ sramal)a-alam-kara). Seventeen virtues pertaining to religious life; e. g. , having faith, suffering little ill health, having few needs, having greater patience, and so on.
Own-Existence (rang-bzhin/svabhava). A n inherently existing thing having its own nature and substance.
Perfection. See Ten Perfections.
Phenomenon (chos/dharma). Technical term denoting in the Hmayana
the ultimately real constitutive elements of the apparent world, con- ceived of as constantly appearing and disappearing instants of energy; hence "phenomenon". In Mahayana, even phenomena have no real inherent existence.