Ch 7 Glossary Flashcards
(176 cards)
1
Q
Abhidharma
A
A field of study and its texts that contain detailed reworkings of material in the Buddhist sūtras according to schematic classifications.
2
Q
access
A
See preparatory stages for a dhyāna.
3
Q
access concentration (P. upacara samādhi)
A
A level of concentration that prepares the mind to enter the next actual dhyāna.
4
Q
actual dhyāna (T. bsam gten gyi dngos gzhi)
A
A more refined dhyānic concentration attained upon completing its preparatory stages.
5
Q
afflictions (kleśa)
A
Mental factors that disturb the tranquility of the mind. These include disturbing emotions and wrong views.
6
Q
afflictive obscurations (kleśāvaraņa)
A
Obscurations that mainly prevent liberation; afflictions and their seeds.
7
Q
aggregates (skandha)
A
The four or five components that make up a living being: form (except for beings born in the formless realm), feelings, discriminations, miscellaneous factors, and consciousnesses.
8
Q
arhat
A
Someone who has eliminated all afflictive obscurations and attained liberation.
9
Q
ārya (P. ariya)
A
Someone who has directly and nonconceptually realized the emptiness of inherent existence; someone who is on the path of seeing, meditation, or no-more-learning.
10
Q
basis of designation
A
The collection of parts or factors in dependence on which an object is designated.
11
Q
bodhicitta
A
A main mental consciousness induced by an aspiration to bring about others’ welfare and accompanied by an aspiration to attain full awakening oneself. It marks entry into the Mahāyāna.
12
Q
bodhisattva
A
Someone who has genuine bodhicitta.
13
Q
bodhisattva ground
A
A consciousness in the continuum of an ārya bodhisattva characterized by wisdom and compassion. It is the basis for the development of good qualities and the basis for the eradication of ignorance and mistaken appearances.
14
Q
buddha
A
All aspects of a buddha. It includes the four buddha bodies.
15
Q
Buddhadharma
A
The teachings of the Buddha.
16
Q
cognitive obscurations (jñeyāvaraņa)
A
Obscurations that mainly prevent full awakening; the latencies of ignorance and the subtle dualistic view that they give rise to.
17
Q
collection of merit (punyasambhāra)
A
A bodhisattva’s practice of the method aspect of the path that accumulates merit and is the main cause for a buddha’s form body.
18
Q
collection of wisdom (jñānasambhāra)
A
In the wisdom aspect of the path, a Mahāyāna exalted knower that focuses on the ultimate truth, emptiness, and is the main cause for a buddha’s truth body.
19
Q
collections (requisites, sambhāra, T. tshogs)
A
A bodhisattva’s practice of method and wisdom that leads to full awakening.
20
Q
concentration (samādhi)
A
A mental factor that dwells single-pointedly for a sustained period of time on one object; a state of deep meditative absorption; single-pointed concentration that is free from discursive thought.
21
Q
concomitant (T. mtshungs ldan)
A
Accompanying or occurring together in the same mental state.
22
Q
consciousness (jñāna)
A
That which is clear and cognizant.
23
Q
conventional existence (samvrtisat)
A
Existence.
24
Q
conventional truths (samvrtisatya)
A
That which is true only from the perspective of grasping true existence. It includes all phenomena except ultimate truths. Syn. veiled truths.
25
counterpart sign (P. pațibhāga-nimitta)
The meditation object of a dhyāna consciousness; a conceptual object that arises on the basis of a visible object.
26
cyclic existence (samsāra)
The cycle of rebirth that occurs under the control of afflictions and karma.
27
death (maranabhava)
The last moment of a lifetime when the subtlest clear-light mind manifests.
28
defilement (mala, T. dri ma)
Either an afflictive obscuration or a cognitive obscuration.
29
deity (işțadevatā, T. yi dam)
A manifestation of the awakened mind that is meditated on in Tantra.
30
deity yoga
A meditation practice that involves uniting one's mind with the realizations of a meditation deity.
31
dependent arising (pratītyasamutpāda)
This is of three types: (1) causal dependence - things arising due to causes and conditions, (2) mutual dependence - phenomena existing in relation to other phenomena, and (3) dependent designation phenomena existing by being merely designated by terms and concepts.
32
desire realm (kāmadhātu)
One of the three realms of cyclic existence; the realm where sentient beings are overwhelmed by attraction to and desire for sense objects.
33
deva
A being born as a heavenly being in the desire realm or a being born in the form or formless realm.
34
dhyāna (P. jhāna)
A meditative absorption of the form realm.
35
dualistic appearance
The appearance of subject and object as separate, the appearance of inherent existence, the appearance of conventional phenomena (to a sentient being).
36
duḥkha (P. dukkha)
Unsatisfactory experiences of cyclic existence.
37
duhkha of change
The unsatisfactory situation of the instability and changing nature of what is pleasant.
38
duhkha of pain
Evident physical and mental pain.
39
Dzogchen
A tantric practice emphasizing meditation on the nature of mind, practiced primarily in the Nyingma tradition.
40
eight worldly concerns (aștalokadharma)
Attachment or aversion regarding material gain and loss, fame and disrepute, praise and blame, pleasure and pain.
41
emanation body (nirmāņakāya)
The buddha body that appears to ordinary sentient beings in order to benefit others.
42
emptiness (śūnyatā)
The lack of inherent existence, lack of independent existence.
43
enjoyment body (sambhogakāya)
The buddha body that appears in the highest pure lands to teach ārya bodhisattvas.
44
establishments of mindfulness (smṛtyupasthāna, satipatthāna, T. dran pa nyer bzhag)
One of the seven sets of practices comprising the thirty-seven harmonies with awakening. It focuses mindfulness on the body, feelings, mind, and phenomena.
45
exalted knower (jñāna, T. mkhyen pa)
A realization of someone who has entered a path. It exists from the path of accumulation to the buddha ground. Exalted knower, path, ground, and clear realization are mutually inclusive terms.
46
extreme of absolutism (eternalism or permanence, śāśvatānta)
The belief that phenomena inherently exist.
47
extreme of nihilism (ucchedānta)
The belief that our actions have no ethical dimension; the belief that nothing exists.
48
fetters (samyojana)
Factors that keep us bound to cyclic existence and impede the attainment of liberation. The five lower fetters view of a personal identity, deluded doubt, view of rules and practices, sensual desire, and malice bind us to rebirth in the desire realm. The five higher fetters desire for existence in the form realm, desire for existence in the formless realm, arrogance, restlessness, and ignorance prevent a nonreturner from becoming an arhat.
49
five dhyānic factors
Investigation (vitarka, vitakka), analysis (vicāra), joy (prīti, pīti), bliss (sukha), and one-pointedness of mind (ekāgratā, ekaggatā).
50
five heinous crimes (ānantārya)
Killing one's mother, father, or an arhat, wounding a buddha, and causing schism in the sangha.
51
five hindrances (āvaraņa, T. sgrib pa Inga)
Hindrances that interfere with attaining serenity: sensual desire (kāmacchanda), malice (vyāpāda, byāpāda), lethargy and sleepiness (styāna-middha, thīna-middha), restlessness and regret (auddhatya-kaukṛtya, uddhacca-kukkucca), and deluded doubt (vicikitsā, vicikicchā).
52
form body (rūpakāya)
The buddha body in which a buddha appears to sentient beings; it includes the emanation and enjoyment bodies.
53
form realm (rūpadhātu)
A realm in samsāra in which the beings have subtle bodies; they are born there there by having attained various states of concentration.
54
formless realm (ārūpyadhātu)
The realm in samsāra in which sentient beings do not have a material body and abide in deep states of concentration.
55
fortitude of the nonarising of phenomena (anutpattika-dharma-kṣānti, T. mi skye ba'i chos la bzod pa)
A special realization of emptiness and nonduality by bodhisattvas that makes them irreversible on the path to full awakening.
56
four fearlessnesses
The Tathagata is completely confident and lacks all fear in declaring that (1) he is fully awakened regarding all phenomena, (2) he has destroyed all pollutants, (3) he has correctly identified all obstructions to be eliminated on the path, and (4) when practiced, his teachings lead to the complete destruction of duḥkha.
57
four opponent powers
Four points to purify destructive karma. These are regret, generating bodhicitta and taking refuge, engaging in a remedial action, and making a determination not to do the harmful action again. See chapter 10 of The Foundation of Buddhist Practice.
58
four truths of the aryas (catvāry āryasatyāni)
The truth of duḥkha, its origin, its cessation, and the path to that cessation.
59
four ways of gathering or assembling (samgrahavastu, sangahavatthu, T. bsdu ba'i dngos po bzhi)
(1) being generous and giving material aid, (2) speaking pleasantly, (3) encouraging disciples to practice, and (4) acting congruently and living the teachings through example.
60
full awakening (samyaksambodhi)
Buddhahood; the state where all obscurations have been abandoned and all good qualities developed limitlessly.
61
fundamental innate mind of clear light (T. gnyug ma lhan cig skyes pa'i 'od gsal gyi sems)
The subtlest level of mind.
62
Fundamental Vehicle
The vehicle leading to the liberation of śrāvakas and solitary realizers.
63
gāthās
Short verses or lines extracted from sūtras or written by great masters that steer our mind to a virtuous state.
64
god (deva)
A being born as a heavenly being in the desire realm or in the form or formless realms.
65
grasping inherent existence (svabhāvagraha)
Grasping persons and phenomena to exist truly or inherently; syn. grasping true existence.
66
grasping true existence (satyagrāha)
See grasping inherent existence.
67
ground (bhūmi)
A path. Ten bodhisattva grounds span the bodhisattva paths of seeing and meditation.
68
harmonies with awakening (bodhipākṣya-dharma, bodhipakkhiya- dhamma)
Thirty-seven practices condensed into seven sets that lead to liberation and awakening.
69
hell being (nāraka)
A being born in an unfortunate realm of intense physical pain due to strong destructive karma.
70
highest yoga tantra (anuttarayogatantra)
The most advanced of the four classes of tantra.
71
hungry ghost (preta)
A being born in one of the unfortunate realms who suffers from intense hunger and thirst.
72
ignorance (avidyā)
A mental factor that is obscured and grasps the opposite of what exists. There are two types: ignorance regarding ultimate truth and ignorance regarding karma and its effects.
73
impermanent (anitya, anicca)
Momentary; not remaining unchanged in the next moment.
74
inferential cognizer (anumāna)
A mind that ascertains its object by means of a correct reason.
75
inherent existence (svabhāva)
Existence without depending on any other factors; independent existence.
76
insight (vipaśyanā, vipassanā, T. lhag mthong)
A wisdom of thorough discrimination of phenomena conjoined with special pliancy induced by the power of analysis.
77
introspective awareness (samprajanya, sampajañña)
An intelligence that causes one to engage in activities of body, speech, or mind heedfully.
78
invariable karma
Propelling karma that is the cause for rebirth in a specific level in the form or formless realm and no other.
79
karma
Intentional (volitional) action; it includes intention karma (mental action) and intended karma (physical and verbal actions motivated by intention).
80
karmic seeds
The potencies from previously created actions that will bring their results.
81
latencies (vāsanā)
Predispositions, imprints, or tendencies.
82
liberation (mokşa, T. thar pa)
A true cessation that is the abandonment of afflictive obscurations; nirvāņa, the state of freedom from cyclic existence.
83
liberation (vimukti, vimutti, T. rnam grol)
Sanskrit tradition: complete freedom from samsāra; Pāli tradition: a conditioned event that brings nirvāņa.
84
liberation of mind by love (P. mettā cetovimutti)
A mind genuinely wishing all beings to be happy that has temporarily abandoned the five hindrances, especially anger and malice, through the force of concentration.
85
Madhyamaka
A Mahāyāna tenet system that refutes true existence.
86
Mahāmudrā
A type of meditation that focuses on the conventional and ultimate natures of the mind.
87
meditative equipoise on emptiness
An ārya's mind focused directly and single-pointedly on the emptiness of inherent existence.
88
mental consciousness (mano-vijñāna, mano-viññāņa)
A primary consciousness that knows mental phenomena in contradistinction to sense primary consciousnesses that know physical objects.
89
mental contemplation (manaskāra, manasikāra, T. yid la byed pa)
A mind that meditates on either grossness and subtleness or on the four truths in order to attain either the dhyānas or the union of serenity and insight on emptiness.
90
mental factor (caitta, cetasika)
An aspect of mind that accompanies a primary consciousness and fills out the cognition, apprehending particular attributes of the object or performing a specific function.
91
mind (citta, T. sems)
That which is clear and cognizant; the part of living beings that cognizes, experiences, thinks, feels, and so on. In some contexts it is equivalent to primary consciousness.
92
mindfulness (smrti, sati)
A mental factor that brings to mind a phenomenon of previous acquaintance without forgetting it and prevents distraction to other objects.
93
mindstream (cittasamtāna, cittasantāna)
The continuity of mind.
94
momentary (kşaņika)
Not enduring to the next moment.
95
monastic
Someone who has received monastic ordination; a monk or nun.
96
nature truth body (svabhāvika dharmakāya)
The buddha body that is the emptiness of a buddha's mind and that buddha's true cessations.
97
nimitta
The sign or mental image that is the object for cultivating serenity. It is of three types: the preliminary, learning, and counterpart nimittas.
98
nine stages of sustained attention (navākārā cittasthiti, T. sems gnas dgu)
Stages of concentration on the way to attaining serenity.
99
nirvāņa
The state of liberation of an arhat; the purified aspect of a mind that is free from afflictions.
100
nirvāņa without remainder (anupadhiśeșa-nirvāņa, anupādisesa-nibbāna)
(1) The state of liberation when an arhat has passed away and no longer has the remainder of the polluted aggregates. (2) An ārya's meditative equipoise on emptiness when there is no appearance of true existence.
101
nonabiding nirvāņa (apratistha-nirvāņa)
The nirvāņa of a buddha that does not abide in either the extreme of samsāra or the extreme of personal peace of a śrāvaka's nirvāņa.
102
nondeceptive (avisamvādi)
Incontrovertible, correct.
103
nonexistent (asat)
That which is not perceivable by mind.
104
object (vișaya, visaya, T. yul)
That which is known by an awareness.
105
object of negation (pratiședhya, T. dgag bya)
Something that appears to our mind, which in fact is nonexistent and is to be negated or refuted.
106
observed object (ālambana, ārammaņa, T. dmigs pa)
The basic object that the mind refers to or focuses on while apprehending certain aspects of that object.
107
one final vehicle
The belief that all beings even śrāvakas who have become arhats will eventually enter the Mahāyāna and become buddhas.
108
ordinary being (prthagjana, puthujjana, T. so so skye bo)
Someone who is not an ārya.
109
path (marga, magga, T. lam)
An exalted knower that is conjoined with uncontrived renunciation.
110
path of accumulation (sambhāramārga, T. tshogs lam)
First of the five paths. It begins when one aspires for liberation day and night for a śrāvaka path, or when one has spontaneous bodhicitta for the Mahāyāna path.
111
path of meditation (bhāvanāmārga, T. sgom lam)
Fourth of the five paths. It begins when a meditator begins to eradicate innate afflictions from the root.
112
path of no-more-learning (aśaikşamārga, T. mi slob lam)
The last of the five paths; arhatship or buddhahood.
113
path of preparation (prayogamārga, T. sbyor lam)
Second of the five paths. It begins when a meditator attains the union of serenity and insight on emptiness.
114
path of seeing (darśanamārga, T. mthong lam)
Third of the five paths. It begins when a meditator first has direct, nonconceptual realization of the emptiness of inherent existence.
115
permanent (nitya, nicca, T. rtag pa)
Unchanging, static in nature. It does not mean eternal.
116
permanent, unitary, independent self
A soul or self (ātman) asserted by non-Buddhists.
117
permission (T. jenang)
A meditative ceremony in which the recipient receives the inspiration of an awakened deity's body, speech, and mind.
118
person (pudgala, puggala, T. gang zag)
A being designated in dependence on the four or five aggregates.
119
pervasive duhkha of conditioning
Taking the five aggregates under the influence of afflictions and polluted karma. This is the basis of the duḥkha of pain and the duḥkha of change.
120
pliancy (tranquility, praśrabdhi, passaddhi)
A mental factor that enables the mind to apply itself to a constructive object in whatever manner it wishes and dissipates mental or physical rigidity.
121
polluted (contaminated, āsrava, āsava, T. zag pa)
Under the influence of ignorance or its latencies.
122
Prāsangika
The Buddhist philosophical tenet system that asserts that all phenomena lack inherent existence both conventionally and ultimately.
123
prātimokșa
The different sets of ethical precepts for monastics and lay followers that assist in attaining liberation.
124
preliminary practices
(1) Meditating on important initial stages of the path, such as precious human life, death and impermanence, karma and its effects, and the defects of samsāra. (2) In the context of tantra, practices that purify negativities and collect merit, such as taking refuge, reciting the names of the buddhas and prostrating to them, making offerings, reciting the mantra of Vajrasattva, guru yoga, and so on.
125
preparatory stages for a dhyāna (access, preparations, sāmantaka, T. bsam gtan gyi nyer bsdogs)
Stages of meditation that prepare the mind to enter an actual dhyāna.
126
primary consciousness (vijñāna)
A consciousness that apprehends the presence or basic entity of an object. There are six types of primary consciousness: visual, auditory, olfactory, gustatory, tactile, and mental.
127
probing awareness (reasoning consciousness, yuktijñāna, T. rigs shes)
A consciousness using or having used reasoning to analyze the ultimate nature of an object.
128
pure lands
Places created by the unshakable resolve and merit of buddhas where all external conditions are conducive for Dharma practice.
129
realized Dharma
The realizations in a person's mindstream.
130
sādhana
The means of achievement expressed in a tantric text or manual that details the steps of visualization and meditation in the practice of a deity.
131
samādhi
See concentration.
132
samsāra
(1) Constantly recurring rebirth under the control of afflictions and polluted karma. (2) The five aggregates of a person who has taken rebirth in this way.
133
Sautrāntika
A Fundamental Vehicle tenet system that asserts that functional things are ultimate truths and phenomena that exist by being imputed by thought are conventional truths.
134
self (atman, attan, T. bdag)
(1) Conventional I, the person, (2) independent I that does not exist, (3) inherent existence.
135
self-grasping (ātmagrāha, attagaha, T. bdag 'dzin)
Grasping inherent existence.
136
self-sufficient substantially existent person (T. gang zag rang rkya thub pa'i rdzas yod)
A person that can be identified independent of the aggregates. Such a self does not exist.
137
sentient being (sattva, satta, T. sems can)
Any being that has a mind and is not a buddha.
138
serenity (śamatha, śamatha, T. zhi gnas)
Sanskrit tradition: concentration arisen from meditation that is accompanied by the bliss of mental and physical pliancy in which the mind abides effortlessly without fluctuation for as long as we wish on whatever virtuous or neutral object it has been placed. Pāli tradition: one-pointedness of mind; the eight attainments (meditative absorptions) that are the basis for insight.
139
six perfections (sadpāramitā, T. phar phyin drug)
The practices of generosity, ethical conduct, fortitude, joyous effort, meditative stability, and wisdom that are motivated by bodhicitta.
140
solitary realizer (pratyekabuddha, paccekabuddha, T. rang sangs rgyas)
A person following the Fundamental Vehicle who seeks liberation, emphasizes understanding the twelve links of dependent arising, and pursues their practice without teachings from a master in their last lifetime before becoming an arhat.
141
sphere of three
The agent, object, and action.
142
śrāvaka (hearer, P. sāvaka, T. nyan thos)
Someone practicing the Fundamental Vehicle path leading to arhatship who emphasizes meditation on the four truths.
143
stabilizing meditation (sthāpyabhāvanā, T. 'jog sgom)
Meditation to focus and concentrate the mind on an object.
144
stages of the path to awakening (T. lam rim)
A systematic presentation or sequential practice of the steps of the path to awakening found in Tibetan Buddhism.
145
subjective aspect (ākāra, T. rnam pa)
The way that a mind engages with its object.
146
substantial cause (upādāna-kāraņa, T. nyer len gyi rgyu)
The cause that becomes the result, as opposed to cooperative causes that aid the substantial cause in becoming the result.
147
subtle latencies
Latencies of ignorance and other afflictions that are cognitive obscurations that prevent simultaneous cognition of the two truths.
148
superknowledge (abhijñā, abhiññā, T. mngon shes)
Direct, experiential knowledge, of six types: (1) supernormal powers, (2) divine ear, (3) knowledge of others' minds, (4) recollection of past lives, (5) divine eye (includes knowledge of the passing away and re-arising of beings and knowledge of the future), and (6) the destruction of the pollutants. The sixth is attained only by liberated beings.
149
supernormal powers (rddhi, iddhi, T. rdzu 'phrul)
The first of the six superknowledges, gained in deep samādhi: to replicate one's body, appear and disappear, pass through solid objects, go under the earth, walk on water, fly, touch the sun and moon with one's hand, go to the Brahmā world, and so forth.
150
supramundane (transcendental, lokottara, lokottara, T. jig rten las 'das pa)
Pertaining to the elimination of fetters and afflictions; pertaining to āryas.
151
taking and giving (literally giving and taking, T. gtong len)
A meditation practice for cultivating compassion and love that involves visualizing taking others' suffering, using it to destroy our self-centered attitude, and giving our body, possessions, and merit to others.
152
tathāgata
A buddha.
153
ten powers
Qualities found only in a buddha. The ten powers are knowing (1) what is possible and impossible, (2) the ripening result of all actions, (3) the paths leading to all destinations, (4) the world with its many different elements, (5) the inclinations of sentient beings, (6) the faculties of sentient beings, (7) the meditative stabilizations and absorptions, (8) past lives, (9) sentient beings passing away and being reborn, and (10) liberation and full awakening.
154
tenet (siddhānta, T. grub mtha')
A philosophical principle or belief.
155
thirty-seven harmonies with awakening
Thirty-seven qualities and practices that śrāvakas, solitary realizers, and bodhisattvas cultivate. See chapters 12-14 in Following in the Buddha's Footsteps.
156
thought (kalpanā, T. rtog pa)
Conceptual consciousness.
157
three characteristics
Impermanence, duḥkha, and no-self.
158
three realms (tridhātuka, tedhātuka, T. khams gsum)
Desire, form, and formless realms.
159
transmitted (scriptural) Dharma
The words and meanings of the Buddha's teachings in the form of speech and scriptures.
160
true cessation (nirodhasatya)
The cessation of a portion of afflictions or a portion of cognitive obscurations.
161
true existence (satyasat)
Existence having its own mode of being; existence having its own reality.
162
truth body (dharmakāya, T. chos sku)
The buddha body that includes the nature truth body and the wisdom truth body.
163
twelve links of dependent origination (dvādaśānga-pratītyasamutpāda)
A system of twelve factors that explains how we take rebirth in samsāra and how we can be liberated from it.
164
two truths (satyadvaya)
Ultimate truths and veiled (conventional) truths.
165
ultimate nature
The ultimate or deepest mode of existence of persons and phenomena; emptiness.
166
ultimate truth (paramārthasatya)
The ultimate mode of existence of all persons and phenomena; emptiness.
167
unfortunate realm (apāya)
Unfortunate state of rebirth as a hell being, hungry ghost, or animal.
168
union of serenity and insight
Absorption in which the bliss of mental and physical pliancy has been induced by analysis.
169
unpolluted (anāsrava)
Not under the influence of ignorance.
170
Vajrasattva
A meditation deity whose practice is especially powerful to purify destructive karmic seeds and other defilements.
171
veiled truths (samvrtisatya)
Objects that appear true to ignorance, which is a veiling consciousness; objects that appear to exist inherently to their main cognizer, although they do not; syn. conventional truths.
172
view of a personal identity (view of a [distorted] personal identity based on the transitory collection, satkāyadrști, sakkāyaditth, T. 'jig lta)
Grasping an inherently existent I or mine (according to the Prasangika system).
173
Vinaya
Monastic discipline; a body of texts about monastic life, discipline, and conduct.
174
wind (prāņa, T. rlung)
One of the four elements; energy in the body that influences bodily functions; subtle energy on which levels of consciousness ride.
175
wisdom truth body (jñāna dharmakāya)
The buddha body that is a buddha's omniscient mind.
176
Yogācāra (Cittamātra)
A Buddhist philosophical tenet system asserting that objects and the consciousnesses perceiving them arise from the same substantial cause, a seed on the foundation consciousness, and that the mind is truly existent.
