No More Learning

dvadasanga - twelve points or aspects stressed in Lord Buddha's discourses probably refers to 'Dvadasanga-sutra' which deals with the exposition of the twelve 'angas' of 'pratitya-sarnutpada'.
neetartha surra - intelligible sutras.
neyartha surra - dubious of interpretation sutras,
sringataka - cross-ways; road junction; a point where several roads meet.
bodhi-manda - adorned with bodhi.
paryanka - squatting posture; doubling of legs.
Bhataraka Vairochana - name of a Tathagata; 'bhattaraka' is an honorific for a worship-worthy, venerable scholar; 'vairochana' means the illuminator.
sukhasana - comfortable seat.
priti - peace and contentment of body and mind; it is of five types; 'ksudrika ' which creates horripilation, 'ksanika', which is like a lightning flash moment by moment; 'avakrantika', which overwhelms like sea waves; 'avakranta' which disappears like sea waves; 'udvega', which is full of tremendous force; 'sphurana ', which is long-lasting and permeates the whole body.
geya - lit. 'that which can be sung', one of the metres of 'arya-
counteracting. are stealing,
killing,
"
comprising physical (cognition), "samska and 'viji'iana'(knowledge tendencies).
tendencies), 'vedana ' (feeling), 'samjna ' r a ' (collection of mental aggregates)
of external things and internal
69. dvadasayatanas - 'ayatana' is defined as 'ayama tanoti it! ' 'ayatana', 'ayama' means 'pravesama ' or entrance, the twelve (dvadasa) entrances (ayatanas) are the six senses and six sense objects; eye, ear, nose, tongue, touch, intellect and form, sound, smell, taste, touch, dharmas (not within the ambit of external senses).
70. astadasa dhatu - six sense objects, six senses and six cognitions. 71. chttta-vipathana svabhava - the nature of appearances in the
mind.
72. sasrava - those which produce unclean 'dharmas'. 73. anasrava - clean.
74. vedana - feeling.
? 120 75.
76. 77. 78. 79. 80. 81.
82. 83.
84. 85. 86. 87. 88. 89.
90. 91. 92. 93.
BHAVANAKRAMA
sarnjfia - consciousness, cognition.
sarnskara - mental aggregates.
vijfiana - special cognition.
parihara - relinquishment, giving up.
kalpana - imagination, fictional mind.
arani - tinder stick for producing fire.
animitta yoga - 'dhyana' leads to 'vimoksa ' and 'vimoksa ' leads to yoga; in each stage one power is attained; the first stage is 'sunyata' and the second is 'animitta'.
nirnimittata - the awareness of the emptiness of phenomena. apratisthata dhyana - disturl:red meditation, without fixation on 'rupa' and 'samsara'.
anupalambha dhyana - non-perceptive meditation.
prachara - menifestation, instigation.
anabhisarnskara-vahita - an approach of natural ease.
bhoga - taste, enjoyment.
abhoga - effort.
prahara - lit. 'stroke', division of time, about one eighth part
of a day.
arya-bhadracharya - the routine conduct of a noble being. anapagati - non-falling down, non-deviation, non-deflection. paripaka - maturation.
Kasiraja probably refers to the story of 'sivi' the king of Varanasi whose adherance to compassion was put to severe test by the devas. Indra, disguised as a falcon, pounced upon its victim, a pigeon. As the king tried to rescue the bird, the falcon said, "you are depriving me of my right, I have a claim on my shikar. " The just and compassionate king offered his own flesh if the falcon let off the pigeon. The falcon agreed but the helpless bird grew heavier in the scales as king Sivi went on slicing flesh from his own body to equal the weight of -the pigeon. Pleased with such sense of compassion Indra appeared in his true form, blessed the king and restored him back to health as before.
kusala mulas - meritorious roots of actions as give good results. tirthikas - brahmin scholars who did not subscribe to Buddha's gospel; some of the famous tirthika teachers contemporaneous
GLOSSARY-II 121
99. a-pudgala - non-being, non-self existence of heings.
100. asaya-nirvana - aimed release as in Hinayana: 'asaya' is
objective; nirvana as an objective.
101. riddhi - powers of special attainment.
102. dasa-bhumisvara - one of the most well known 'vaipulya sutras'
which was first translated into Chinese in 297 A. D. by Dharma-
raksa,
103. karya-nispatti - completeness, proficiency in work.
104. pristalabdha - later attainment.
105. vyavadana - cleansing, 'visuddhata'.
94 95.
96. 97.
Poorna-kasyapa, Maskari. Goshali-putra, Ajit kesa-karnbala, Kakuda-katyayana,
98.
with Buddha were;
Sanjayi vairathi-putra,
Nirgrantha-jfiatiputra.
prayoga - exercise, experiment.
pristalabdha - past achievement, inherited, previously accumulated.
aposa - non-performance, non-stability.
.
"1'
? GLOSSARY - III
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1. aparimita - limitless.
2. aprarnana - also termed 'apramanya', because countless '[ivas'
(creatures) are the 'alambana' of this 'samadhi', which comprises 'rnaitri' (love), 'karuna' (compassion), 'rnudita' (joy) and 'upeksa' (detachment), the four 'brahma-viharas', the term 'aprarnana' is used in 'arya-dharma' scriptures.
3. dausthula - wickedness.
4. nimitta - an object, an aim, its motive cause.
5. nirvilkalpa pratibimbakama - a reflection, which is the result of
direct perception.
savikalpa pratibimbakama - a reflection, which is the result of mental acquisition.
vastu-paryantata - the ultimate of things.
karya-parinispatti - fulfilment of work or objective.
avikalpa - without alternatives, undifferentiated.
10. tattva-nirupana vikalpa - analytical option.
11. vastu-paryantatva - the limits of phenomena.
12. paryanta - limit, end, boundary.
13. rasayana - elixir.
14. asraya-pravritti - attainable through the path of transcendental or
undifferentiated 'jfiana ', 'buddhattva'.
15. karya samapatti - absorption in work.
16. sruta - that which is heard from an instructor or a teacher's lips.
17. chintana - reflection, contemplation. 'sruta-maya: 'chitana-
maya' and 'bhavana-maya' are practising Cprayogika') dharmas. anuvyanjana - artistry, expression.
parsana-mandala - boddhisattvas, jinas - the family Cparivara') of Buddha; his entourage.
rupi-arupa-bheda - the world is made up of mimes and forms Cnarne - rupatmaka'), both are related to skandhas, the difference of 'form' and 'non-form' - rupi (with form) and 'arupa ' (without form).
21. rupa-skandha - form heaps.
22. vedana-skandha - feeling heaps.
23. apratibhasa - non-reflection.
24. vastu-sata - the ultimate or 'paramartha' of things; it is 'nirvikalpa'.
25. bhava-lis-ness' - feeling thereof, they are 'sunya' in essence'
26. prapanch - falsehood, illusion.
27. nirnimitta yoga - undifferentiated yoga.
28. vyapaka - pervasive.
29. vyapya - object of pervasiveness.
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? 124
30. kausidya -laziness, lethargy, opposite of valour Cveerya'),
31. sampramosa - forsaking.
32. laya - lethargic absorption of mind.
33. audhatya - insolence of mind.
34. anabhoga - non-effort.
35. abhoga - effort.
36. asta-prahana sarnskara - eight 'sarnskaras' that help removal of faults.
37. sraddha - mental bliss, faith.
38. chhanda - desire to work Ckartu-karnyata'),
39. vyayarna - exercise; exposition.
40. prasrabdhi - calmness; peace, activeness of body; opposite of
'dausthulya '.
41. smriti - recollectedness.
42. samprajfiaya - awareness.
43.
chetana - that consciousness which understands 'samyaka hetu'
and 'mithya hetu' characteristics.
44. anusmriti - lit. 'to remember again and again or 'anunipa smriti', i. e.
proper rememberance of that which is of benefit to the yogi in his 'sadhana', the ten kinds of the objects of 'anusmriti' are; 'buddha- nusmriti', 'dharmanusmriti', 'samghanusmnn', 'sitanusmriti', 'labhanu- srnriti', 'devaran-nusmrtu', 'kayagatatma-smrm', 'marananusmnti', 'anapananusmrm', 'upasamananusmnn'.
45. chitta-nirodha - cessation of the mind.
46. chaturtha-dhyana - the last of the four 'dhyanas' or 'dhyana-
chatustaka ' specified for a yogi, it has two parts; 'upeksa-vedana: and 'ekagrata ' - feeling of detachment and concentration, all
GLOSSARY-III 125
'vitarka' (contradictions) disappear and 'detachment
becomes
53. 54.
55. 56.
57.
58. 59. 60.
61. 62. 63. 64. 65. 66. 67. 68. 69.
70. 71. 72. 73. 74. 75.
76.
themselves which is sacred and sanctified with divine attributes).
prabha - the gloss of divinity, aura.
parivara - the Buddha-family of boddhisattvas, 'jinas ' divine beings and deities who surround Buddha or live in their own different spheres like 'sukhavati'.
rnahabhoga - having a large compass, great enjoyment, providing others with it.
pratimoksa samvara - the vow for the deliverance of 'sattvas' from 'sarnsara'.
aupalambhika - one who makes available, a donor, a giver. pramrista - violated, afflicted with disease.
dana-pariyesthita - lapses in giving.
parikalpita - imagined, fictionalised with 'hetu' (cause) and 'pratyaya' (casual factor).
nisparikalpa - without 'hetu' and 'pratyaya' absolute. vyakarana - 'vyakhya', exposition, explanation.
Dipankara - a bodhisattva.
anirnitta-vihara-paramata - capacity to roam in 'animitta'. avaivartika - not-returning.
mridu indriya - soft senses, gentle.
tiksana indriya - sharp senses.
sarnudachara - appearance, manifestation.
parisista - appendix, residual; also name of a class of works supplementing sutras.
tyaga - renunciation.
rnahatyaga - great renunciation.
ati-tyaga - total renunciation.
gornaya-mandala - 'mandala. ' made of 'gornaya' or cow-dung. mandala - circular disc, orb.
nirodha sarnapatti - the absorption state when there is cessation of all dharmas.
visuddhatartarna ksana - 'ksana' or 'visesa' is the experience of 'pararnartha dravya' (the ultimate substance) which is 'arupi' (formless); while 'jfiana ', Dinnaga speaks of as "pratyaksa ' (manifest) and 'anumana ' (guess) as its two prongs, because a subject is either 'visesa' (special) or 'sarnanya' (ordinary); 'visesa' is the equivalent of 'ksana ', because it is that which is realised through 'vivechana ' (analysis) and is free from all 'sarnanya ' (ordinary) cIiaracteristics.
dharrna-dhatu - the true essence of things, the equivalent of 'tathata', 'sunyata', 'bhuta-koti'.
totally refined during this meditation.
47. asattvas - non-true existence of beings.
48. Darika - daughter.
49. bahusrutl - scholarly, erudite.
50. ayonisa - perversion (of belief), wrong dharmas.
51. ajivakavada - belief in destiny and that both the learned and the
ignorant lead their destined lives and moving through cyclic existence and their cdukha ', it . believes neither in karma nor its fruit, founded by Makkali Gosal, one of the six famous teachers who were contemporaries of Buddha; Makkali lived in a hut behind 'Ietavana'.
52. ksetra-parisuddht - purification, sanctifying a (Buddha) - field, (buddhatva' is attained through 'punya ' and 'jfiana ' accumulations; Buddhas, who do not enter 'sunyata' after fulfilling their vow of service to 'sattvas' earn a field (' ksetra ') for
77.