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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.
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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.
svayamabhu Buddha - 'adl-buddha', this concept finds mention in Karanda-vyuha sutra as the creator of the world; 'svayambhu' or 'adinatha' was there before the world and from his sarnadhi he produced the 'jagata'; Avalokitesvara was a "sattva ' of 'svayamabhu Buddha who helped create the world; the sun and the moon were born out of Avalokitesvara's eyes, Mahesvara from the forehead, Brahma from the shoulder and Narayana from the heart.
sarnbhoga-kaya - subtler than his nirrnana-kaya, this body of Lord Buddha is very effulgent and ever emanates golden rays, through this body the lord gave his Mahayana-surra sermon on Gridhra-kuta (Vulture Peak) and in Sukhavati,
nirmana-kaya - the purely physical body of Lord Buddha in which he manifests himself for ministering to the well-being of 'sattvas', it can manifest itself in innumerable forms and the historical Siikyamuni was one such.
329. 330.
331. 332. 333. 334. 335. 336. 337.
338. 339. 340.
341. 342. 343. 344.
nirvatsaha - lazy, inactive.
nischhidra anirnittavihara - wandering in the state of un-diluted absorption.
dharrna-desana - instructions in dharma.
paryaya - equivalence; factors.
nirukti - derivation.
samvida - insight, understanding.
buddha-ksetra - Buddha field.
parishata - 'parivara', creation, entourage.
nirmana - the creation of extraordinary apparent objects; the equivalent of "maya ' (illusion), 'svapna' (dream), 'marlchika ' (mirage), 'bimba' (reflection); example: turning pebble into a gold
345.
346.
- cleansing of the impurities born of five
347. dharma-kava - the 'paramartha ' or subtle body of Lord Buddha, it is enternal (' ananta '), immeasurable (' aparmeya ') and indescriable (anirvachaniya), it is the same in the case of all the Buddhas, everlasting (' nitya ') true (' satya ') and of unlimited
? 116
BHAVANAKRAMA
attributes C'ananta guna-yukta ') it is the lord's true body, the equivalent of 'tathata', 'dharma-dhatu', 'tathagata-garbha ' ete.
GLOSSARY - II
1. Kumarabhuta - lit. 'one ever young'; one of the epithets of Manjusri, the bodhisattva of wisdom.
2. sarvajfiata - lit. 'omniscence', in Mahayana parlance it denotes the 'jfiana ' of the ultimate nature of all dharmas which is 'nissvabhavata '.
3. hetu - lit. 'cause'; certain factors C'pratyaya') combine with the main cause or 'hetu' to produce a certain result Chetuphala ').
4. pratigha - hindrance, obstruction.
5. nirapeksa-bhava - detachment.
6. abhranta - unequivocal, not dubious.
7. avikala - steadfast.
8. hetu-pratyayas - causal factors; for example the seed could be
called the 'hetu' and the earth, the sun, the water, which help the
seed to sprout, are the 'pratyayas'.
9. vineya-jana - those to be instructed; pupils.
10. pariavasana - end, termination.
11. sarnbhara - accumulation, collection.
12. sattva-dhatu - the world of sentient beings .
. 13.
14. pravritti - inclination, tendency.
15. sarnsara - the cyclic rounds of birth and death.
16. rnadhyastha-bhava - even-mindedness.
17. saralata - ease, felicity, simplicity.
18. chitta-santana - tendicies of mind.
19. trividha dukha - triple suffering; 'daihika' (bodily), 'daivika'
(destined) and 'bhautika' (worldly).
20. karpanya - poverty, penury.
21. upaghata - hurt, stroke, violation.
22. kudristi - lit. 'faulty vision'; a heterodox philosophical vision.
23. prapata - sheer fall, precipice.
24. viparinarna - ripening, transformation.
25. karnavachara - the sattva who roams about in 'karna-dhatu' or
the realm of desires.