No More Learning

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,
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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.
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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.
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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.
Po~dha (gso-sbyong). Buddhist "sabbath day", fortnightly religious observances at new and full moon of each month, marked especially for monks by community recitation of the Priitimo~a.
? Powers. See Five Powers and Eight Great Powers.
Pratimo~a (so-sor-thar-pa). Literally, "individual liberation". Used in
two senses: 1) referring to the Pratimok:ja Sutra which contains the list of some two hundred rules to which monks are vowed, or 2) referring to the vowed Buddhist religious community and its seven ranks. See Commentary, Chapter 3.
Preceptor-Initiation (slob-dpon dbang/acarya-abhiseka). See Initiation. Profound View (zab-mo lta-ba/gambhira-d~ti). Middle Way school term for its teaching on the emptiness of inherent existence of both
person and phenomena.
Progress Mind/Thought ('jug-sems/avatara-citta). Second of the two
stages of development of the Enlightenment-Thought, the first being Resolution (q. v. ). The distinction arises because of the question of whether the simple resolve to achieve Enlightenment for the sake of others is sufficient for achieving the goal, and at what point one's resolve continues into actual achievement.
Pure Life/Celibacy (tshangs-par spyod-pa/brahma-caryam). Originally the Indian term designating the student stage of life, which implied abstention from sexual activity. Later, the technical term for sexual purity and renunciation of marriage for religious pursuits; specifically, the monk's primary vow of religious celibacy for life in imitation of the Gautama Buddha.
Qualities of Purification (sbyangs-pa'i yon-tan/dhiita-gu~a). Twelve items having to do with the frugal equipment of monastic life, often paired with the Ornaments of Virtuous Practice (q. v. ); such as dust- heap rags cleaned for making the monastic robes, alms, possessing a single mat for meditation, and so on.
Realm of True Reality (chos-kyi-dbyings/dharma-dhatu). For Mahayanists, the ultimate reality underlying phenomena; that is, their non-existence as intrinsic natures, or Emptiness.
Refuges. See Three Refuges.
Relative Truth. See Two Truths.
Religious Life (rab-tu byung-ba/pravrajya). Technical term for monastic
community life according to vowed rules, as with novices and monks, and essentially implying celibacy; as opposed to lay-persons' life or the householder who is married, such as the Lay Devotee.
Resolution/Resolve-Mind/Resolve-Thought (smon-sems/pra~idhana- citta). The first determination of one who has the Enlightenment Thought (bodhicitta) to seek Enlightenment for the sake of others. The commitment that precedes the Progress-Mind/Thought (q. v. ).
S~sara ('khor-ba). The cycle of rebirth and transmigration. See Destinies.
Santideva (zhi-ba-lha). Eighth-century AD saint and scholar, author of the Compendium of Training and Progress in Practice, frequently quoted in the Commentary of Atisa. Inspired by Maiijugho~a as the primary teacher of the lineage which combjnes the practice of the Perfections with Middle Way school's theory of Insight.
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Sastra (bstan-bcos). Secondary texts, explanations and commentaries; as opposed to primary sources such as the sutras.
Secret-Initiation. See Initiation.
Sense-Bases (skye-mched/ayatana). Traditiomil Buddhist analysis of the
appaxent Sel(, along with the aggregates and elements (q. v. ), to describe the process of cognition. Called "sense-base" because it combines six sensing organs or faculties with their proper objects; that is, the usual five senses and objects, and the mind and its object (which is phenomena) as the sixth.
Sevenfold Worship (mchod-pa'i yan-lag/pujana-anga). Practices pre- paratory to meditation: 1) Homage to the Buddhas and bodhisattvas, 2) Offering of pleasing objects, 3) Confession of sins, 4) Rejoicing at virtue, 5) Entreaty for the doctrine, 6) Petition for the Buddha's blessing, 7) Bestowal of merit on others. See Commentary, Chapter 1.
Seven Limbs of Enlighterunent (byang-chub kyi yan-lag/bodhi-anga). 1) Mindfulness, 2) Investigation of phenomena, 3) Diligence, 4) Joy, 5) Purity, 6) Concentration, 7) Equanimity.
Seven Noble Riches ('phags-pa'i nor/arya-dhanani). 1) Faith, 2) Conduct, 3) Sense of shame, 4) Dread of blame, 5) Learning, 6) Renunciation, 7) Insight.
Seven Precious Things (rin-po-che/ratnani). Traditional marks of royalty; 1) court, 2) elephants, 3} horses, 4) jewels, 5) harem, 6) subjects, 7) ministers.
SevenRaiiksofPratimo~. The two lay states: 1) Layman Devotee, and 2} Laywoman Devotee; and the five states in monastic life: 3) male Novice, 4) female Novice, 5) Nun-probationer, 6) Nun, and 7) Monk. Each state has its own particular rules of vowed observance and formal commitment ceremony.
Six Perfections. See T en Perfections.
Solitary Buddha (rang sangs-rgyas/pratyeka-buddha). A self-taught
Buddha, one of the two Hinayana paths (see Five Paths}, whose nirvaQ. a (q. v. ) is more complete than the Arhat's, and who does not return as a Bodhisattva to help teach others out of compassion.
Spiritual Friend (dge-ba'i bshes-gnyen/kalyaQ. a-mitra). Respectful title for one's guru or lama.
Stream of Consciousness. See Conscious Stream.
Suffering (sdug-bsngal/du~kha). One of the primary marks of Buddhist
teaching, that all is suffering; a reference to the first of the Four Holy
Truths.
Superknowledges (mngon-shes/abhijiia). The five (or six) preternatural
gifts arising from the practice of yoga and calming: 1} godlike sight, 2) godlike hearing, 3) knowledge of others' thoughts, 4) recollection of previous lives, 5) miraculous powers, 6) knowledge of having over- come obscurations. All are achievements to be used for the good of others. See-Commentary, Chapter 5.
Suvan;tadvipa (gser-gling-pa). . . One of Atisa's principal teachers, also called Dharmakirti, from whom he received both the Mind-Only and the Middle Way schoois' teachings.
? Tantra (rgyud). Canonical texts of the Mantra Vehicle, divided into seven classes by Atisa, but later reduced to four: 1) Action (kriya), 2) Practice (carya), 3) Union (yoga), and4) Supreme Union (anuttara- yoga). Tantras contain the swift mysti~al path of Buddhism, and are treated in the Commentary, Chapter 7.
Tara (sgrol-ma). "Saviouress", the compassionate goddess, partner of A valokitesvara, the Bodhisattva of Compassion. Atisa's patroness, and subsequently Tibet's favourite goddess because of Atisa's intro- ducing her devotion.
Tathagata (de-bzhin-gshegs-pa). "One who has gone thus. " Epithet of a Buddha, emphasising the unique and indescribable quality of Buddhahood.
Ten Directions (phyogs bcu/da? a-dis). The four cardinal directions of north-south-east-west with their intermediate points, plus zenith and nadir.
Ten Favourable Conditions ('byor bcu). I) human rebirth, 2) rebirth in a civilised country, 3) having sound sense faculties, 4) having karma that can be improved, 5) faith in the Buddha's doctrine, 6) appearance ofaBuddha,7)thattheBuddha'steachingexists,8)continuanceofhis teaching, 9) being a follower of his teaching, 10) living among virtuous Buddhists.
Ten Levels (sa bcu/dasa-bhiimi). Also called Bodhisattva Levels. Mahayana designation of ten stages through which bodhisattvas progress, beginning in the Vision Path (see Five Paths) through
Contemplation Path to Adept stage: 1) Joyous, 2) Stainless, 3) Luminous, 4) Flaming, 5) Invincible, 6) Face-to-Face, 7) Far-reach- ing, 8) Unshakeable, 9) True Mind, 10) Dharma-cloud. Each Level is traditionally paired with one of the Ten Perfections (q. v. ).
Ten Perfections (pha-rol-tu-phyin-pa/paramita). Cardinal virtues of Bodhisattva practice, originally listed as six in Mahayana siitras, with four more added in latedastras: 1) Giving, 2) Conduct, 3} Patience, 4} Diligence, 5) Concentration, 6) Insight, and 7) Resolution, 8) Skill-in- Means, 9) Power, 10) Knowledge.
T en ReHgious Practices (chos-spyod/dharma-carya). 1) Writing, 2) worship, 3) giving, 4) listening, 5) reading, 6) understanding, 7) explaining, 8) reciting, 9) reflecting, 10) contemplating.
Ten Thoughts of Enlightenment. An unclear reference in the Commentary, possibly referring the bodhisattva's practice of the Ten Perfections (q. v. ) on the Ten Levels.
Ten Unvirtuous Acts (mid-dge-ba'i chos/akusala-dharma). The Buddhist "Ten Commandments"; actions which merit bad karmic conse- quences. 1) Killing, 2) stealing, 3) sexual misconduct, 4) lying, 5) harsh speech, 6) slander, 7) idle speech, 8) covetousness, 9) ill-will, 10) false views.
Ten Virtuous Acts. The opposites of the Ten Unvirtuous Acts. Thatness (de-nyid/tattva). Reality; what is actually and truly real, as opposed to what is apparently true and real. Term for ultimate reality,
emptiness of all misconception.
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Thirty-two Marks. Extraordinary physical characteristics of a superman, traditional in Indian literature and applied to the Buddhas; e. g. golden-hued skin, long toes and fingers, hair-tuft between eyebrows, dark-blue eyes, and so on.
Thirty-seven Enlightenment Wings (byang-chub kyi phyogs/bodhipak- ~a). Mahayana formula embracing essential principles and practices of the bodhisattva path: the Four Applications, the Four Right Efforts, the Four Bases of Miraculous Power, the Five Dominants, the Five Powers, the Seven Limbs of Enlightenment, the Eightfold Path.
Three Bad Destinies (ngan-song gsum/tri-durgati). See Destinies.
Three Bodies ofa Buddha (sku-gsum/trikaya). Three modes under which Buddhas exist: Truth Body, Enjoyment Body, and Apparition Body.
See each individually.
Three Heaps (phung-bo gsum/tri-skandha). Practices which store up and
increase merit: confession of one's sins, rejoicing in virtue wherever
found, entreaty for the preaching of the doctrine.
Three Higher ? Trainings (lhag-pa'i bslab-pa/adhisila). Bodhisattva
practices designated as "higher" than Hinayana arhats' training because motivated by greater compassion and pursuing the complete realisation of emptiness: 1) Higher Conduct, 2) Higher Concentration, 3) Higher Insight.