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q-[e-
2
k›r˝apa˚a
k›r˝apa˚a coin finandagarbha
[beginning-pure]; essential purity; pure from Comment: “Even though [pieces from a finandagarbha
the beginning; pure from ka, the first letter of Bodhisattva’s body] the size of a k›r˝apa˚a
the alphabet Comment: Three Indian scholars are
coin are cut, only a discrimination of bliss is
Comment: In the Great Completeness renowned especially for their works on Yoga
maintained.” (TT, 143)
(rdzogs chen) in Óying-ma, essential purity Tantra, whom New Translation Schools
q^]-[ez-c-d- 19
{C,MSA}sarva; {MSA}akhila; {MSA}k¸tsna;
{MSA}samagra; {TN}m›tra
pillar; column; pole; post
all; complete; entire; whole; total; entirety; ›r›ma
fh]-i#[! e[^r-z[*en-[(]-d*X[-]^n-a- thorough pleasure grove
Def.: That which can perform the function of n*fn-t]-q^]- q^]-[ez-c-d-s$]-n$f-h·en-a- 20
supporting a cross-piece/rafter.
all sentient beings {C}›r›ma-sampad
q-d$f-
4
{LCh}paryavasth›na
x#]-a-f#-nC#[-az#-b*n-dX-x#]-ac-pv! thorough entanglement; entanglement {MSA}›nanda-Ÿabda
It follows that the subject, the duo, a pillar and a sound of joy
q^]-f∑*]- 14
q^]-zeC-(
22
q-f-v-bΩ-# v- q^]-f∑*]-i#[-
6 15
qΩ-x- 7
the 5 omnipresent [mental factors]; the 5 zdXr- zdXrn- dXr- zdX(rn- ‰X^- ‰X^- ‰X^- ‰X^-
omnipresent [mental] factors {MV}sa˙kleŸa-vyavad›na {C}parivr›jaka
q^]-zeC(-V®-[r-x$v-r*n-V®-! purify thorough afflictions wanderer; moving; wandering
{C}wanderer
[e*-d-dt$-et#e-Ì-i(]-[}^e q^]-o^- 31
q^]-o^-[rr-dc-zR^c-d- 41
q^]-zeCz( -# ‰X-^ 25
{C}study; masters
q^]-y$d-ac-dX[* - 27
zw*d- zw*dn- w*d- w*dn- zdX^r- zdX^r- dX^r- dX^r-
{C}sa˙ch›dya arisen from conceptuality; arisen from
{C}paryava-›pnoti
having completely covered conceptualization; arisen from imputation
understand all; realize all
{C}having covered
q^]-o^-Ø(en-a- 48
{C}study; masters
q^]-o^-z„^en-a- 38
q^]-dË([-az#-y(-zsCv^ - 28
dNø]- Nø]( - dNø][- Nø]( [- Nå≈[- Nå≈([- Nå≈[- Nå≈([- N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[-
{C}›darŸana; {C}avadarŸika; {C}›khy›na; {C}paric›rayati (k›magu˚ai¯) {C}sa˙yojayati
{MSA}darŸana; {MSA, MV}sa˙darŸana thoroughly enjoy; thoroughly make use of; thoroughly join together; unite; practice;
thoroughly teach; thoroughly show; thoroughly thoroughly partake of apply; affix; entanglement; thorough
demonstrate; thoroughly reveal; thoroughly {C}enjoys the (5) sense-pleasures enwrapment
disclose {C}unite
q^]-o^-Nå[(≈ -a-
59
{MSA,PP}sa˙moha; sa˙mÒ˜ha
q^]-o^-z[C]* -a- 52
thorough obscuration; ignorance; delusion
Nå≈[- Nå≈([- Nå≈[- Nå≈([-
q^]-o^-Ï(rn-az#-n-d(]- 68
sa˙mohabıja
q^]-o^-z[}n* -a- 53
seeds of obscuration
[dX^r- zdX#]- sX^r- sX^rn-
q^]-o^-dgv- 69
q^]-o^-zdXr^ -d-
62
q^]-o^-N“[^ -a- 54
q^]-o^-l^f- 72
{C}be equal to(?)
N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[-
q^]-o^-N‘r-d- 56
q^]-o^-N‘r-dc-dXn-]n- 57
]-[^-q^]-o^-N∂≈(c-dc-R^c! zu$f- zu$fn- l^f- l^fn-
Because with respect to the meaning of {C}›lına
N‘r- N‘r- N‘r- N‘r- faultless secret mantra they had fallen under
become thoroughly slack/weak/timid/cowardly
{C}›bh›ya-avabh›sya the influence of others, they practiced it other
{C}cling(ing) to; hanging on to
having appeared everywhere; having than it was. {GZ 64b.4}
illuminated everywhere
{C}illuminate with their lustre
zu$f- zu$fn- l^f- l^fn- dne en(e dnen! en(en- e[en- z[(en- doen!dØen- p(en-
{C}sa˙lıyate thoroughly accumulate/collect parikalpitalak˝a˚a
become thoroughly slack/weak/timid/cowardly imputational character; imaginary character
q^]-o^-dnen- 86
{C}become stolid; despond; is cowed Comment: This is one of three characters: (1)
imputational characters (kun btags,
q^]-o^-d;r-a(- dne en(e dnen! en(en-
75
reality]
{C}acita
e[en- z[(en- doen!dØen- p(en-
q^]-o^-d;([- 76
thoroughly accumulated/collected
{C}piled up parikalpitasvabh›va
d;([- d;([- d;([- d;([- imputational nature; imaginary nature
q^]-o^-dnCr^ -dc-dX[* -a- 88
{ME} parikalpita-dharma
{C}sa˙jñ›ta (=sa˙khy›ta); j›n›ti; sa˙j›n›ti
eor- eo(r- dor- p(rn- imputed phenomenon; imaginary phenomenon
{C}sa˙ty›ga
thoroughly know/understand/comprehend
q^]-doen-az#-f-c#e-a- 96
parikalpit›vidy›
q^]-o^-b*n-a- 79
artificial ignorance; acquired ignorance;
eor- eo(r- dor- p(rn- imputed ignorance
{C}ajñ› {MSA}sarv›sti-d›na {N} artificial ignorance
thoroughly know/understand/comprehend giving away all Comment: Ignorance arisen due to a faulty
{C}non-knowledge; to know; perceive system of tenets, faulty scriptures, etc.
q^]-doen- 91
q^]-o^-b*n-ac-dX-d- 80
q^]-doen-az#-fh]-i#[- 97
do^- zp%- do^n- zp%- e[en- z[(en- doen!dØen- p(en- in all ways; [with negative] in any way
{LCh}samuccaya {MSA}parikalpita-pudgala-abh›va i(]-f(rn-a-pfn-t[-q^]-[^-f#-zdX^r-r(-
group; collect; summary; compendium; non-existence of the imputed person all afflictions do not arise in any way
[Asaºga's] Summary [of Manifest Knowledge]
q^]-dØen-az#-r(-d(-i#[- 105
q^]-z[^n- 114
fr(]-a-q^]-do^n-
Abhidharmasamuccaya [Asaºga's Summary of e[en- z[(en- doen!dØen- p(en- z[^- z[^!z[^[- z[^n- z[^n-
Manifest Knowledge] {MSA}parikalpita-svabh›va [all-assemble]; compendium; composite
y(n-q^]-do^n- imputational nature; imaginary nature
q^]-z[}-# 115
q^]-dØen-az#-y(n-pfn-t[- 106
Dharmasa˙gıti [Compendium of Doctrine
SÒtra] {C}sampraŸna
e[en- z[(en- doen!dØen- p(en- question
q^]-Ø(en-a- 100
phenomena
{C}›vidhyate
q^]-dØen-az#-y(n-f*[-a- dN“^f- N“^f- dN“^f!dN“^fn- N“^fn-
107
thoroughly realize; realize all
{C}is pierced(?) putting all together; bring together; make
e[en- z[(en- doen!dØen- p(en- agree; conciliate
q^]-dØen- 101
{MSA}parikalpita-dharma-abh›va
q^]-dN“n^ -a- 117
which
imputational nature, other-powered nature, or Having paid homage with complete purity to the
thoroughly established nature and (2) not a final
e[en- z[(en- doen!dØen- p(en- Pervasive Sovereign Vajrasattva
object of observation of purification and not {L} parikalpitalak˝a˚›Ÿraya
q^]-]n-[qCn# -a-
119
q^]-dØen-a- 102
Comment: One in the triad of imputational q^]-]n-i(]-f(rn-a-
form (kun brtags pa'i gzugs), imputed form
(rnam par brtags pa'i gzugs), and form of {MV}sa˙kliŸyate; {MV}sa˙kli˝˛a
e[en- z[(en- doen!dØen- p(en-
reality (chos nyid kyi gzugs), the last meaning thoroughly afflicted; thorough affliction
parikalpita
the reality of form in Ge-luk and noumenal
q^]-]n-i(]-f(rn-W#-y(n- 121
imputational [nature]; imputation; artificial; form in Jo-nang. These three correspond to
acquired; imputational factor; thoroughly the three natures of a form: imputational
[mentally] constructed; imagined; imaginary; thoroughly afflicted phenomena
nature, other-powered nature, and thoroughly
imputed; thoroughly imputed; imputational
q^]-]n-i(]-f(rn-W#-[f#en-a- 122
established nature of a form.
q^]-dØen-a-v-n(en-az#-r(-d(-i#[-en$f- 103
q^]-[- 112
q^]-]n-i(]-f(rn-t]-
123
q^]-]n-i(]-f(rn- {N}sa˙kleŸika;
{L,MSA,MV}sa˙kleŸa;
{MSA}s›˙kleŸik›-dharm›¯; {C}sa˙kileŸa
purifications
thoroughly afflicted
{C}afflicted; made miserable
i#[- {MSA}asa˙kli˝˛a-paribhoga
q^]-]n-i(]-f(rn-a-t]-
126
q^]-]n-i(
]-f(rn-t]-{MV}sa˙kli˝˛a(tva)
{C,MV}sa˙kli˝˛a; characters of the afflicted and the purified
q^]-]n-i(]-f(rn-a-xr-f*[- 145
q^]-]n-i(]-f(rn-a-[r-’f-ac-dXr-d-[e- 135
that which has thoroughly affliction; that which
{MSA}na sa˙kleŸa¯
is thoroughly afflicted
without affliction
{C}afflicted; polluted zdXr- zdXrn- dXr- zdX(rn-
q^]-]n-i(]-f(rn-a-vn-V“e( -an- 146
{MSA}sa˙kleŸa-vyavad›na-pak˝a
q^]-]n-i(]-f(rn-a-Ë*n-n$-dnCr^ -d- 127
q^]-]n-i(]-f(rn-az#-‰X-^ 148
q^]-]n-i(]-f(rn-a-[r-’f-ac-[e-a-f-x#]-a 129
q^]-]n-i(]-f(rn-az#-y(n- 149
object/meaning that is neither afflicted nor
q^]-]n-i(]-f(rn-a-Nårn-a- 138
purified
{MSA}kli˝˛o dharma¯
q^]-]n-i(]-f(rn-a-[r-’f-ac-dXr-d-x(rn-n$- Når- Nå(r- Nårn- Nå(rn-
130
thoroughly afflicted phenomenon
{MSA}sa˙kleŸa-varjita
q^]-]n-i(]-f(rn-az#-][-W#-ei*]-a(- 150
{MSA,MV}asa˙kleŸa; {MV}sa˙kleŸa-abh›va
not viewing the afflicted and the purified
without affliction; non-afflicted
zee- zee- zeen- zeen-
q^]-]n-i(]-f(rn-a-[r-’f-ac-dXr-d-xr-[e- q^]-]n-i(]-f(rn-a-f*[-az#-x]-ve-
132
141
{MSA}sa˙kleŸa-pak˝a-nirodha
q^]-]n-i(]-f(rn-e;$r-Ø(e- 156
{C}arisen from behavior; habit; life-style
{C}habits
q^]-]n-N√r( - 167
q^]-zdXr^ -d[*]-a-
complete freedom from afflictions; complete
q^]-]n-N√r( -d-
168
q^]-]n-f]c- 159
zdX^r- zdX^r- dX^r- dX^r-
dN√r- N√r-!N√(r- dN√rn- N√(rn- samudaya-satya
f]c- f]c- f]c[- f]c[- true sources/origins; truth of sources/origins
{C}asamutth›na-yoga
{L}›gh›ta [the second of the four noble truths]
{C}not joined up with the world of appearance
thoroughly harm/torture/torment
q^]-zdXr^ -d-
179
q^]-]n-f]c-n*fn-W#-n*fn- 160
q^]-zdXr^ -
dN√r- N√r-!N√(r- dN√rn- N√(rn- zdX^r- zdX^r- dX^r- dX^r-
f]c- f]c- f]c[- f]c[- {C}samutth›paka
{L}›gh›ta-citta {C}samud›c›ra; samudaya
one who
attitude of harmful intent source; origin; origination
asks/begs/collects/gathers/raises/inspires/excite
{C}befall; use; credit with; ideas; habits; origin;
q^]-]n-f]c-n*fn-dX[* -[*- s/arouses/causes to rise/urges on
161
origination; source
{C}raiser
q^]-zdXr^ -dz#-[(]-’f-a-en$f- 180
f]c- f]c- f]c[- f]c[-
q^]-]n-N√r( -d-f*[-a-eo(en-a- 171
{C}›gh›tayati
have harmful intent dN√r- N√r-!N√(r- dN√rn- N√(rn- zdX^r- zdX^r- dX^r- dX^r-
{C}cherish malice for; feel anger {MV}trividha¯ samudaya-artha
{C}asamutth›na-pary›panna
three aspects of the meaning of
q^]-]n-N‘r-d- {C}not included in the world of appearance
162
soure/origin/origination
q^]-]n-N√r( -dz#-pdn- 172
q^]-zdXr^ -dz#-d[*]-a-
181
N‘r- N‘r- N‘r- N‘r-
{C}sa˙drŸyate dN√r- N√r-!N√(r- dN√rn- N√(rn-
thoroughly illuminate/appear/shine
{C}appears; is beheld; appears bright; be equal
{MSA}samutth›na-up›ya
means of raising up/motivating/urging on
q^]-zdXzdXr^ -d[* ]-a-
^r- zdX ^r- dX^rq^- ]dX-zdX
^r- r
^ -e#-d[*]-a-
to(?) {C,MV}samudaya-satya
q^]-]n-N√r( -dc-f#-dR#[-a- 173
true sources/origins; truth of sources/origins
q^]-]n-dXr^ -d-f-fy#n-a- 163
{C}asamutth›pika
asamutth›na does not
no arising; non-arising ask/beg/collect/gather/raise/inspire/excite/arou
N∂≈r- N∂≈(r- N∂≈rn- N∂≈(rn-
se/cause to rise/urge on {C}sa˙Ÿuddhi
q^]-]n-f#-V“r-d- 164
q^]-Ô·d-W#-d[*]-a-
{C}asa˙graha dÔd- Ô·d- dÔdn- Ô·dn-
{C}non-attachment
conventional conception; conventional
dÔd- Ô·d- dÔdn- Ô·dn-
{MSA}sa˙v¸ti-satya(ta); {LCh,ME}sa˙v¸tisatya
q^]-h·v-d- 185
conceptual consciousness; conceptual
consciousness of a conventionality conventional truth; truth-for-a-concealer;
concealer-truth; relative truth;
dgv- zh·v!zh°v- dgv- h·v[- Comment: An instance is an inferential
cognition which realizes that sound is truth-for-an-obscured-mind; obscured truth;
{C}parye˝a˚a
impermanent (sgra mi rtag rtogs kyi rjes truth-for-an-obscured-awareness; truth for a
thorough investigation/examination/search conventional [mind]; truth for an obscured
dpag). This is one of the seven types of
{C}search for
facsimiles of direct perception (mngon sum b*n-dX-[r-Øe-[r(n-ei#n-[r-z[^n-f-dXn-W#-]f-
q^]-zj‹]- 186
ltar snang): mistaken conceptions ('khrul
ba'i rtog pa), conventional conceptions (kun
fwz-q^]-Ô·d-d[*]-a-x#]!
e;$r- zj‹]- d;$r- ;$rn- rdzob kyi rtog pa), inferential conceptions object of knowledge; [the set of] the
(rjes dpag gi rtog pa), conceptions arisen two—permanent phenomenon and thing; and
{MV}sa˙parigraha
uncompounded space are conventional truths
q^]-Ô·d-W#-d[*]-a-i#[- 191
thoroughly holding onto; miserliness
fh[-i#[! [(]-[f-ac-[(]-dX*[-f#-]^n-az#-y(n!
q^]-zj‹]-az#-‰X-^ 187
dÔd- Ô·d- dÔdn- Ô·dn- Def. in the SÒtra School Following Reasoning:
{MV}sa˙v¸ti-satyatva a phenomenon that is not ultimately able to
e;$r- zj‹]- d;$r- ;$rn- perform a function
conventional truth itself; concealer-truth itself
{MV}parigraha-hetu Comment: In the SÒtra School Following
q^]-Ô·d-i#[- 192
cause of thoroughly holding onto; cause of Reasoning the following are equivalent:
miserliness conventional truth (kun rdzob bden pa);
dÔd- Ô·d- dÔdn- Ô·dn- permanent phenomenon (rtag pa); generally
q^]-Ô·en- 188
{C}sa˙v¸ty›; sa˙v¸tita¯
conventionally
dÔd- Ô·d- dÔdn- Ô·dn- dÔd- Ô·d- dÔdn- Ô·dn-
{C}in a conventional sense
{LCh,C,MV,MSA,L}sa˙v¸ti; {MSA}sa˙v¸ta conventional subjects
q^]-Ô·d-o^-dË([- 194
conventional [truth]; concealer [truth];
q^]-Ô·d-dXr-y$d-W#-n*fn- 199
q^]-Ô·d-gf- 200
ways: as convention (tha snyad, vyavah›ra); conventional and ultimate
as mutual dependence (phan tshun brten pa,
parasparasa˙bhavana); and as concealer dÔd- Ô·d- dÔdn- Ô·dn-
(sgrib byed, samant›dvara˚a). In the context sa˙v¸tim›tra
of the two truths the third etymology is mere conventionalities
predominant in the Mind-Only and Middle
q^]-Ô·d-n*fn-dNœ[*≈ - 201
Way Schools in the sense that non-ultimate
phenomena seem to be truths for an ignorant
dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ -
*sa˙v¸ticittotp›da
conventional mind generation; conventional
mind-generation
q^]-b*n-
210
›layavijñ›na), in which case kun gzhi refers {LCh}›jñ›ta; {LCh}›jñ› leather boat
to the seeds themselves and not the mind in all-knowingness
q(r-Nåv&ç -D(-√ e(nC -fpz-xn- 223
which they reside.
q^]-b*n-a-
211
q^]-b*n-
q^]-el#-’f-ac-b*n-a-
203
‰ong-·rül Ío-drö-ta-yay [author of "the
Encyclopedia" (theg pa'i sgo kun...)]
{C}samajñ› (=vastu-sametam aham iti
complete
q^]-el#-’f-b*n-
{LCh,ME,MSA,MV}›laya-vijñ›na
jñ›nam); {MSA}parijñ›
all-knowingness
Wr- 224
mind-basis-of-all
(C)denomination; appellation
storehouse-consciousness;
{LCh}eva; api; {C}ki˙ c›pi; {C}punar;
q^]-b*n-a-[r-V“]-a- 212
foundation-consciousness
{C}yady›pi; {C}tu
Comment: Laya means "basis"; it is derived
from the Sanskrit verbal root li, which means {MSA}parijñ›t›vin but; even; also; however; nevertheless;
"providing support or basis." fi is taken as endowed with all-knowingness although
meaning "all." Vijñ›na means {C}but if; although; again; although; even if; of
q^]-b*n-a-c#e-az#-[dr-a(- 213
Wr-t#- 225
samantabhadra
how much more?; how much less?
thoroughly good; Samantabhadra [name of {C}›jñ›yate
W#- 226
Bodhisattva; in Óying-ma, name of primordial
{C}is noticed
being]
q^]-n(r-
217
[as genitive particle] of; by; in; which
q^]-v- q^]-o^-n(r-! q^]-o^-n(r-d!
206
q^]-vn- 207
Compendium of Tantras [a voluminous through speech together with motivation O Conqueror Children, it is thus:
a-„ya-fla tantra cycle assembled under the
q*r-c$n- 220
direction of Jam-Âang-kyen-·zay-wang-flo
W*-f- 230
qC-# x-
233
{C}v›cayanti
qC-# xZ- {C}n›ga-pati cause to read out
{C}lord of n›gas {C}preach; speak
kriy›
"think over."
n›ga emperior; violent n›ga spirit; king spirit
mlecca
Q√r( - 261
Q√r^ - 251
expanse of space; sphere of space
{C}v›cyate
Q√r( -y*]- 262
{L,MSA}nadı
{C}is recited
river
great expanse; great sphere
Q√e-ac-dX-d- 238
Q√r( -y*]-a-
263
{C}likhati
{C}write; copy out
{MSA}nadı-Ÿrotas Q√r( -y*]-a-[}-# f*[-z([-;*c-
current of a river; continuum of a river; river
Íong-chen-fla (1308-1363, a central Óying-ma
Q√[-a- 239
pÒya-nadı
k-Nœ≈*n-W#-Q√[-a-fpz-[e-ze*fn-ac-fj[-a! pus-river {C}du˝kara; {MSA}k¸cchra; {MSA}g›˜ha
stunning the brains of all the sly foxes {Jang}
Q√d^ n-a- 254
difficult; hard
Q√]-qz#-Nœdn-fy#n-a- 242
e[f- z[(fn- e[fn- z[(fn-
Q√z^ -# ‰Xv-a(-f-[}n( -an-l^n-az#-f[(- 256
[qz-Nå[≈ -
267
fault SÒtra [P823, vol. 33]
Q√-^ 243
n›ga {MSA}n›gendra-rut›
[qz-d-Nå
[≈ ![qz-d-Nå[≈ -a![qz-d-Nå[(≈ -a!
{LCh}tapasy›
[difficult-deed] asceticism; austerities;
serpent; snake; dragon roar of the n›ga lord difficult deed; difficult act; performing
{C}snake; serpent
difficult deeds
[qc-ye- 280
ex(]-[}#v-d$-[q^c-dNø]-a-
{C,MSA}du˝kara; {C}dhandaka; {MSA}du¯kha
table of contents; catalogue the left [hand] displays a bell at the side
difficult; hard; hardship
fh]-dXr-el^r-h[-[r-dtn-a-v(-G˙-d-[av-dÌ°e
[q(]-
289
{C}hard to understand; hard to express; to do
what is hard; stupid n-W#n-[qc-ye-o^-dod-d(! [q(]-a(-
w-h·]-et([-[qz-dz#-e]n- the translator ‡el-·zek put the titles, along with durlabha
a point difficult to decide the length of the texts, in a catalogue {GZ rare; rarity; precious; scarce
70b.6/ 140.6} hard to get; hard to find; hard to reach
[qz-d-dR#[-a- 270
[qc-]e-e#-vn- [q(]-fy(e-
281 290
[qz-d-Nå[≈ -a-
271
Comment: As in the Three Jewels (Buddha,
{C,MSA}Ÿukla; {C}avad›ta; {C}sita his doctrine, and the spiritual community).
white [one of the four primary colors (rtsa
[qz-Nå
[≈ ![qz-Nå[(≈ {MSA}du˝kara;
![qz-d-Nå[(≈ -a! [q(]-fy(e-zu#en-f*[-[dr-a(- 291
[qz-Nå
[(≈ ![qz-Nå[≈ ![qz-d-Nå
{MSA}du˝kara-cara˚a;
{MSA}du˝kara-vy›y›ma
[≈ -a!
{MSA}du˝kara-cary›; [qc-a(-’f-ac-fp(r-dz#-n- 283
[q(]-fy(e-dNø]-az#-N´](ç -f*-
292
Ÿukla-vidarŸan›-bhÒmi;
[difficult-deed] asceticism; austerities;
difficult deed; difficult act; performing
{C}Ÿukla-vipaŸyan›-bhÒmi
ground of seeing pure [phenomena]; ground of
e^r‰ön-chok-·en-flay-drön-may
-pr-[q(]-fy(e-dNø]-az#-N´](ç (1762-1823)
-f*!e^r-pr-zu
[aka.
difficult deeds Gung-tang ‰ön-chok-·en-flay-drön-may and
seeing the wholesome Gung-tang Jam-flel-Âang]
[qz-d-dX[* -a-x#]-a- 273
{C}stage of bright insight
[q(]-fy(e-Nå]#ç -R#-f[(- 293
Comment: The first of the eight
{C}du˝kara-k›raka Lesser Vehicle grounds (dman pa
{C}doer of what is hard {LCh}ratnameghasÒtra
sa brgyad): (1) the ground of seeing
the wholesome, (2) the ground of Cloud of Jewels SÒtra [P897, vol. 35]
[qz-d-x#]- 274
[qz-d-x$]-c#r-a(n-f#-Nœ-(≈ d- 275
[q(]-a- 296
[difficult-place] difficult point
el(f- zu(fn- dt(f- y(fn-
[qc-
277
{MSA}durlabha
[qc-a(- {MSA}samudgh›tita-Ÿukla-dharma
completely destroy/overcome wholesome rare; precious; scarce
{C,MSA}Ÿukla; {C}sita phenomena/practices/attributes hard to get; hard to find; hard to reach
white; wholesome
[qc-a(z-# sXe( n- [q(]-a(-
286 297
{C}pure; bright
{MSA,MV}Ÿukla-pak˝a durlabha
[qc-Nœ-≈ 278
dqr- 317
{C,MSA}par˝an-ma˚˜ala
[center-circle] ma˚˜ala; circle; sphere; disk; [qCe^ [qCe^ [qCe^ n! [qCe^ n! [er- ze*rn- dqr- ze*rn-
{C}(circle of the) assembly
disturb; agitate; stir up; trouble {C}prapÒr˚a
c√^r-e#-[W#v-zw(c-l*n-a-v-n(en-a-Vøc! p%en-[qC^e-a- fill; fulfill; satiate
Ø*]-zdX^r-d-dl#-[r-! disturb the mind {C}be filled
[One meaning of ma˚˜ala] is the four elements ”(-Ë*-N√(d-[a(]-R#-p%en-[qC^e-a- dqr-d- 318
[W#v-zw(c-R#-∑fn-]- 300
fingers individually and face [the mudr›]
upwards {Dor 37a.3/ 257.3}
{C}ma˚˜ala-m›˜a [qCe^ [qCe^ [qCe^ n! [qCe^ n!
dq]-o*-dle- 320
{C}circular hall with peaked roof {C}sam›kulik¸ta
having disturbed/agitated/troubled/stirred up
[W#v-zw(c-R#-y(-e-
301
{LCh}ma˚˜alavidhi; ma˚˜alop›yik›
dq][- 321
ma˚˜ala rite
[qCe^ [qCe^ [qCe^ n! [qCe^ n!
[W#v-zw(c-‰Xv-fy(e- dq]- dq]- dq][- dq][-
302
{C}˜amara
disturb; agitate; stir up; trouble turn/face upwards
supreme king of ma˚˜alas {C}tumult
dqz- 322
[W#v-y(e-
303
dqz-dNœ-( d- 323
dqe- 314
lower half
dNœ(- Nœ(- dNœ(n- Nœ(n-
n-d‰X[-az#-[W#v-Nƒ[-W#-dc-y[-f*[-vf- [ee ze(e dqe w(en-
order; command
uninterrupted path in the lower half of the stop; negate; refute; negation; negative; limit
eighth ground [dr-b*n-W#-N‘r-d-dNœ≈*[-c#f-R#n-[ee-a-f#]-](! D√-fz#-dqz-dNœ(-d-dte-a-
break the lama's commands
[qC-# 305
appearances to sense consciousnesses are not
dqz-‰X[^ - 324
stopped by the stage of generation
[qC#- [qC-# [qC#n- [qC#n- p(en-c*e-dqe-gf-R#-f*[-[ee- transmission of the word
{C}parıta; {C}ve˝˛ayati
a non-affirming negative which is the mere
dqz-d‰X[^ - 325
roll up; wind; wrap up; entangle negation/negative of obstructive contact
{C}overcome; wrap
dqe-a- 315
‰a-gyu Order [a sect of Tibetan Buddhism]
[qCn# - 306
dqz-fy#[- 326
dNø]- Nø]( - dNø][- Nø]( [- [ec- [ec- dqc- [ec[- [e([- ze([- dq([- ze([-
[Buddha’s] word and [Indian] treatises separate; segregate; isolate; tie down to; prati˝˛h›payati; {C}ropita
specify set; state; establish; arrange; register; make a
dqz-[r-dNø]-dt(n-el^r-v$en-Ø(en-a-x#n! record; place [on throne]; put [a signature];
dqc-doen- 337
through realizing the central systems of array; affix
[Buddha's] word and the treatises {C}get from
e[en- z[(en- doen!dØen- p(en-
dqz-[}]# - [a*c-dq([-]n-
328
dqc-d- 338
Has the Significance of a Fourth Council (bka' I stated this as a point to be analyzed, but
bsdu bzhi pa'i don bstan rtsis chen po) by
dq([-fz#-y$- 350
dqz-N©v-d[^]- dqC-b#n-z∑#v-
333
dR#- dR#[- dR#n- R#n- 354
{C}satkaroti
N©v- N(©v- N©v[- N(©v[- {C}treat with respect; revere; honor ‚ra-Ôhi-kyil [name of Monastic University in
Am-do (a mdo) Province]
seven pronouncements [the mental and
dq^c-Nøc# -dX-d- 344
dqz-N©v-d- 334
dqC-b#n-x#]-a- 356
{C}satkaroti
N©v- N(©v- N©v[- N(©v[- {C}treat with respect; honor; revere
{MSA}maºgalatva
[word-bestow]; say (hon.); prounounce; being auspicious
dq^c-dNø-# 346
explain; teach; speak; grant; order;
dqC-b#n-Vµ]^ -a(- 357
pronouncement
{C}gaurava
‚ra-Ôhi-hlün-flo [name of a monastery in
dqz-xr-[e-az#-h[-f- 335
respect; service
gtsang province, Tibet, seat of the Pa˚-chen
{C}respect; dignity; a title to be respected
[Jang-chup-dzü-trül's (byang chub rdzu 'phrul)] Ía-mas]
dq^c-d- 347
Validity of the True Word [P5839]
{C}stobha
{C}eulogy
dqCv- zeC*v- dqCv[- zeC*v[- dQ√e Q(e√ dQ√en! Q(e√ n! alone; only; mere
commentary; comment; elucidate read out loud; read out Nø(r-i#[-ŒXr-a-N´(f-a-v-f#-dX-Nø*-
f[(z#-[(]-dqCv-d-]#- dQ√en-an- 370 does not refer to meditation on emptiness
alone{TGP-8}
commenting on the meaning of the sÒtra
eC^d-y*]-h[-V“]-R#n-dqCv-d- dQ√e Q(e√ dQ√en! Q(e√ n! [ee-a-ŒXr-a-
{C}pa˛hita mere negation [non-affirming negation]
elucidated by a fully qualified great adept {C}recited
ŒXr-f- 385
¤r-fR(en- 371
lalan›
dqCv- zeC*v- dqCv[- zeC*v[- swift-footedness [a tantric feat] left channel
without depending/relying on commentaries
¤r-a- 372
ŒX]* - 386
{MV,MSA,C}p›da {C,MSA,LCh,MV}pratyaya
{C}aneyat› foot; a line of poetry; leg condition; cause; minor cause; factor; reason
{C}one cannot be led astray Ô%-zsC^v-R#-¤r-a-dl#- {C}conditioned; reason
f„#n-a- 361
four legs of manifestation c√^r-]r-[^-e]n-az#-ŒX*]-dX*[-a-
act as conditions for the winds dwelling
¤r-a-Nœ[^ -a-[r-dCv-d- 373
bile
inside{TGP-26}
Comment: One of the three problematics
(nyes pa; doŸa), often translated as
{C}apagata-p›da-mrak˝a˚a p%]-f(r-f-x#]-az#-d[e-ŒX*]-
{C}frugal
"humours," but the "humours" are fluids as in uncommon proprietary condition/uncommon
the four elemental fluids of the body--blood,
¤r-a-Nœr( -h°-x#-zp(d-d(- 374
dominant condition
phlegm, black bile, and yellow bile. In
Buddhist medicine the three problematics, fh]-i#[! eC(en-dX*[!
p(d!zp(d- zp(d- p(d- zp(dn-
which, when in balance, promote health and, Def.: assister
"Yi" obtains when filling out a line of poetry
when imbalanced, promote disease, are wind [dX*-d! 1 [f#en-ŒX*]! 2 d[e-ŒX*]! 3
(rlung), bile (mkhris pa), and phlegm (pad
¤r-a-ei#n-W#-fp#v- 375
[*-f-pe-ŒX*]! 4 ‰X^-ŒX*]!
dqC-^ 362
dqC-^ d- 363
developmental lineage
{C}bubhuk˝ita; {C}jighatsita; bubhÒk˝› {C}p›da-tala-sanniŸrita
ŒX]* -‰Xv- 389
{MSA}pratyaya-sa˙darŸana
robber; thief
indicating the condition
[eC(v! zeC(v! dqC(v! „(v[!
¤^d- 381
{C}parimok˝a˚a
release; liberate; set free; loosen {LCh}p›yu
{MSA}pratyay›gama
{C}set free anus; rear end; the behind
meet with conditions; encounter conditions
¤^d-We- 382
dQ√e- 368
chair
dQ√e Q(e√ dQ√en! Q(e√ n! {MSA}pratyay›bhigam›bhil›˝a
ŒXr- 383
read out loud; read out wishing to meet with/encounter conditions
Nœ[-t#e- 414
having just these conditions; conditionality {C}pras›rita; {MSA}nig¸hya (also: bag
brkyang = nig¸hya)
ŒX]* -’fn-eCd^ -a- 396
Vœe( - 407
{C}s›magri-pratyatu
the conditions having gathered {L}k˝a˚e k˝a˚e
obscure; hidden moment by moment
{C}full complement of conditions
Vœe( -R^c- {C}in every moment; moment by moment
408
Nœ[-t#e-et#e- 416
{L}pratyay›dhınav¸ttitva Vœ(e-o^-R^c-a-
operating/working through the force of parok˝a {C}eka-k˝a˚a
conditions hidden phenomenon; obscure phenomenon single moment; single instant; single period
{C}one single moment
ŒX]* -f-hr-d-f*[-a- 399
fh]-i#[! 1 dN“^n-eC˚-vn!
Nœ[-t#e-et#e-e#-Ø(en-a- 417
{MV}pratyay›vaikalya cr-zj‹]-Ø(e-an-Vœ(e-o^-R^c-az#-h$v-R#n-Ø(en-ac-
non-incompleteness of conditions dX-d! Ø(en- Ø(en- Ø(en- Ø(en-
ŒX]* -f#-;[-a- {C}eka-k˝a˚a-avabodha
400
Def.: (from Collected Topics): Object to be
realized in a hidden manner by the conceptual {C}single-instantaneous understanding
{MSA}bh¸Ÿa...(tat-)pratyaya consciousness apprehending it{TCT}
Nœ[-t#e-et#e-fr(]-Ô·en-dXr-y$d-
418
{MSA}pratyaya˙ pratıtya
impermanence}; (2) very hidden phenomenon Nœ[-t#{C}eka-k˝a˚a-abhisa˙bodha
e-f-et#e-e#n-fr(]-ac-Ô·en-ac-dXr-y$d
[e.g., the particular effects of karmas] {C}the single instantaneous full understanding
having depended upon conditions; in Comment: A definition from Awareness and
Nœ[-t#e-et#e-[r-V“]-a- 419
dependence upon conditions Knowledge is: a phenomenon that limited
Nœ[-t#e-c*-c*-v- 436
Nœ[-t#e-f-et#e- Nœdn-fy#n-a-
423 444
{MSA}pratik˝a˚am
{MSA}eka-k˝a˚a Nœdn-fy#n-
one moment; one instant in each instant/moment/period
{L} sa-avak›Ÿa
Nœ[-t#e-c*-c*-v-dXr^ -d- 437
Nœ[-t#e-v-zu#e-az#-[(]- 438
Nœ[-[([- 439
Nœ[-t#e-f-[r-a(-[r-∑[-ac-f*[-a- 426
equivalent term; translation equivalent; on this occasion; in this context; at this point
{MSA}›di-k˝a˚a-nirviŸi˝˛atva equivalent in the [original] language; [Sanskrit]
Nœdn-z[#c-dNø]- 447
Nœ[-b*n- 440
z(n-a-f-x#]-
zdX^r- zdX^r- dX^r- dX^r- {C}ruta-jñat›
{MSA}na tv ak˝a˚ik›t k˝a˚ika˙ bhavitum arhati {C}knowledge of speech
it is not suitable for the momentary to arise
Nœ[-n(c-dle-o^-dle- 441
fr(]-Nå≈([-W#-vn-h·en-Nø(]-a-’fn-f-dN´≈&c-dc-Nœ[-
{MSA}k˝a˚ikatva
momentary; instantaneous n(c-dle-o^-dle-
the parts that set forth the collection of fierce
Nœ[-t#e-f-c*-c*-v- 430
Nœdn-n$-dd-a-
dNø]- Nø]( - dNø][- Nø]( [- {MSA}bhavya
[dX*-d!
Nœv-d-fif-a- 470
{C}ulka; {C}ulk›-p›ta
e;$en-zj‹]-x#[-fr(]-]n-c*e-dX-zj‹]-az#-x#[- {C}torch; meteor; shower of meteors {C}sabh›gat›
fr(]-R#-dc-V®!
Nœc-f[z-Vør^ -d- having equal lot
457
spel mar skye ba (alternating production); ›tm›-bh›va; ›Ÿraya; g›tra; g›trat›; g›tratva;
and 'gros gsum par skye ba (production in {C}t›rakopama-kalpa vigraha; {MSA}Ÿarıra
three types). body (hon.); image; statue
{C}star-like aeon (period of Tath›gata
{C}figurehead; personality; personal existence;
Nœdn-sX]# - Suvar˚a-pu˝pa)
449
Nœdn-b*n-a- sabh›ga-hetu
452
cause of equal lot; cause of similar lot [body-wash]; bathing; washing; ablution (hon.)
{C}avasara-jñat› Comment: One of the six kinds of causes; for
Nœ-^ yn- 475
Nœv-[(]- 464
{C}his bodily frame is broad and straight
zdd- zddn- dd- ddn-
Nœ-^ fy*[- 477
{MSA}iti prak¸ta˙ (pra Ωk¸)
dNœv-[(]-
appropriate; relevant; germane
supersensory object sibling; brother; relation (hon.)
Nœdn-n$-dd-a-er-x#]-[*z#-r-‰Xv-R#n-
Nœv-V“]- 465
p(en-f*[-Nœ^-fy*[-
through the pride of being whichever of those is
relevant {Dor 47a.5/ 277.5} Asaºga and his [half-]brother [Vasubandhu]
[fortune-possessor]; one who has fortune; the
Nœ-^ i#[- 478
fortunate; a Bodhisattva; one who has the lot
{C}g›trat›
{C}body; limbs
{C}(true) individuality; (true) individual body attribute of exalted body; feature of exalted
body; physical attribute
Nœ-^ e[^r- 481
e[d- z[*dn- dod p(dn-
Nœz^ -# sC]# -vn- 496
apav›da; abhy›khy›na
{C}Ÿarıra
{MSA}k›ya-karman deprecation; depreciation; denial
relics
exalted physical activity
Nœc^ -dc-zR^c- 507
{C}relics; body; dead body
{C}abhy›cik˝ati
{C}calumniate; misrepresent
exalted presence; the presence [H.H. Dalai deprecate; depreciate; deny
fh]-i#[-en$f-v-xr-Nœ^c-d-dod-ac-zR^c-dc- Nœv^ - 508
Lama]
n*-e(v-R#-N´çn-dN√rn-o*-dNœ^v-]n-
[body-shoulder]; shoulder (hon.)
having urging him on upon having roused him
e[d- z[*dn- dod p(dn-
Nœ-^ f*[-a- 486
with the sound of snapping fingers
{MV}apav›da; abhy›khy›na
Nœv^ -t#r- 509
{MSA}ak›ya deprecation; depreciation; denial;
bodiless underestimation
{C}codayati
{GD:305} nihilism
Nœ-^ h°-c#r-d- 487
{C}exhort; warn against; make the charge
fh]-i#[!
Nœv^ -dc-dX[* -t#r- 510
{C}dırgha-›yu˝kat›
[body-life-long]; long life (hon.)
cr-e#-[f#en-x$v-R#-[(]-[*-vn-y[-ac-Vø-dz#-D√(!
Def.: an awareness that views that object {C}codye
{C}long life
which is its object of observation as less than {C}I am exhorted
Nœ-^ :√- 488
that [i.e., as less than it is]
Nœf* -b#r- 511
Ô·en- Ô·en- Ô·en- Ô·en- {C}go away from; withdraw from; negate
{MSA}paripÒr˚a-k›y› dNœr- Nœr( - dNœrn- Nœr( n-
Nœc^ -a-z[*dn- 502
to fulfill hopes
{MSA}trik›ya
the three exalted bodies [of a Buddha e[d- z[*dn- dod p(dn- Nœr( n- 514
{MSA,MV}apav›da
Nœ-^ en$f-v-dNø[( -a- 493
d[*]-zj‹]-Vµ]-Nœ≈*n-y$r-r$-Nœ(c-en$f- {MSA}Ÿara˚a-viprav›dana
a black bird with a red beak
the cycle of the three small innate conceptions deceived with respect to refuge
of true existence
Nœc&≈ -d- 546
fh]-fh·]-Nœ(c-
{LCh}triŸara˚a ›mla
concerning definition and definiendum
the three refuges [Buddha, his Doctinre, and sour
Nœ[#≈ - 536
nrn-‰Xn-v-Nœ≈dn-n$-zy#z(!
[I] go for refuge to the Buddha.
utpattini¯svabh›vat›); production-non-nature
N*≈œ! N*≈œ! N*≈œn! N*≈œn! (skye ba ngo bo nyid med pa,
for the benefit of [all] beings {C,MV}j›ti; {MV,MSA}janma; {MV}utpatti; utpattini¯svabh›vat›); ultimate-non-nature
{C,MSA}utp›da; {C}›tmopapatti; {C}utp›dika;
Nœ-*≈ [e^z-# d[e-a(-[r-dtn-az#-Vµ-’fn- (don dam pa ngo bo nyid med pa,
553
rebirth; appears; produced things; manner of enlightenment by only one more birth]
{C}upadyati birth; species; kind; different varieties; to be {C}bound to one more birth only
{C}arise; set up reborn
Nœ-*≈ d-et#e-e#n-p(en-az#-dXr-y$d-n*fn-[az- 570
e;$en-W#-Nœ≈*-fy*[-
Nœ-*≈ d-r(-d(-i#[- 565
Comment: That which opens, or increases, what is already produced (or already exists in
the production of consciousness. utpattini¯svabh›vat› an unmanifest state).
[self-]production-non-nature; naturelessness of
{MV}˝a˜›yatana [self-]production; production naturelessness {MSA}catur-daŸa-vidha utp›da¯
six sense-spheres; six sources Comment: This is one of the three fourteen types of birth
the six sense-fields non-natures: character-non-nature (mtshan
Nœ-*≈ d-a(- 575
janma-antara-gata)
{C}puru˝ottama {C}(after they have) passed through this
supreme person; supreme creature present birth (life); after one has died
{C}supreme man
Nœ-*≈ d-f-fy#n-a-’f-ac-b*n-ac-dR#[-a 577
{MSA}svargopap›dana
Nœ-*≈ d-v-r*n-ac-zR^c-d- 592
{MSA}kli˝˛ajan›nukamp›
{MSA}janma-k˝a˚›d Òrdhva˙ (prathama-) mercy/compassion for beings with afflictions;
d;([- d;([- d;([- d;([- from the first moment of birth onward mercy/compassion for afflicted beings
forbearance/patience/tolerance/endurance
Nœ-*≈ dz#-‰X-^ Nœ-*≈ d(-N“r-d-[r-zeCe( n-a-
596 609
phenomena. {MV,C}›ya-dv›ra
Jik-may-dam-chö-gya-tso (Port of door of production; door of biruth {C}jana
Entry, 505.6) adds that through (C)(acting as a) door of coming into being; door most beings
ascertaining the meaning of the of arrival {C}people; crowd of people; beings; beasts
{MSA}bahu-jana-supriya
{MSA}Ÿubha-janman; {MSA}Ÿobhana … janman liking many beings
e;$r- zj‹]- d;$r- ;$rn-
good birth; auspicious birth {MSA}janma-k›ya˙ tyaktv› nirm›˚a-k›ya˙
g¸h˚›ti
having given up the body of birth, taking an
emanation body
Nœz*≈ -( 638
confused being {C}extend to
upapadyate
{C}is reborn; gain rebirth; appears
{MSA}priya-jana-preman dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ -
Nœv*≈ - 639
loving friendly beings {MV}ropa˚a; {MSA}›dh›na; {MSA}upapatti;
{L}prasavati; {C}utpadyate; {C}janayitrı
Nœ-*≈ d(z-# h·en- 617
to conduct; accompany
{C}aj›tika dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ -
Nœv*≈ -d- 641
{C}anup›dapade w-Nœ≈*v-
dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ -
in the state of non-production kiss
{C}janayitrı (=›d›v utp›dan›d)
{C}to the track of non-production
Nœn*≈ - 642
producer; means of production/generation
Comment: As in having faith in the state of
{C}genetrix; begettor; creator
non-production.
N*≈œn! N*≈œ! N*≈œ! N*≈œn!
Nœ[*≈ -dX[* - 631
is produced and disintegrates; is born and is {C}as soon as he has been reborn
destroyed dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ -
Nœn*≈ -a- 646
xr-x#]!
N*≈œ! N*≈œ! N*≈œn! N*≈œn! zdC#r-e#-vf-cr-‰X^[-v-Nœ≈*-d-v-cr-i#[-v-p(e-fc-D√(- {MSA,MV}puru˝a-k›ra-phala
personally made effect
{MSA}utpanna-m›tra˙ vinaŸyet (na-) N∂Def.:
≈(r-[e(ann-az# -dnf-a!
attitude (1) which is an object of
Nœn*≈ -d$-D√]^ -a(- 667
due to merely having been produced it is not
practice of the three [types of] beings and (2)
destroyed
in which it is necessary initially to train the mind {C}mohapuru˝a
Nœn*≈ -az#-cdn- 649
in order to produce a path of [a being of] stupid being/person
middling capacity in one's continuum
Nœn*≈ -d$-y*-zdCr# -p%]-f(r-e#-vf- {C}deluded person
658
{C}j›taka
life stories; discourses on [Buddha's previous]
Nœn*≈ -d$-zdCr# - 668
capacity
Nœ≈*n-d$-y*-zdC#r-ei#n-qz#-ifn-n$-D√r-dX-xr-x#]!
{C}j›taka
Nœn*≈ -d$-zdCr# -e#-vf- 669
i*Def.:
c-dz#an-y-]n-dle-az#
attitude that is-dnf-a! Nœn*≈ -d$z-# ‰X[^ -W#n-dN“n^ -az#-”^v-[^-eCd^ -a- 672
excellent being; holy being; true being Comment: This is the definition of external
path in common with those of lesser capacity {C}worthy person; real man; true man matter (phyi'i bem po), which is one of two
divisions of matter (bem po, kanth›); the
Nœn*≈ -d$-[f-a-v-dØ*]-a- 664
other is internal matter (nang gi bem po).
There are five divisions of external matter
{MSA}satpuru˝a-sa˙sev›; (phyi'i bem po): form (gzugs); sound (sgra);
{MSA}satpuru˝›y›Ÿraya˙ smell (dri); taste (ro); tangible object (reg
relying/acquainting with on a bya).
holy/excellent/true being
sa˙vegam ›padyate{C}
Nœn*≈ -d$z-# b*n-‰X[^ - 676
{MSA}nirvit-sahagata
discouraged; weary
dN“^- N“^[- dN“^n- N“^n- dNœr≈ ! N(r≈œ ! dNœr≈ n! N(r≈œ n!
Nœ-(≈ d-Nårn-a- 690
not contained within the mental continuum of a p›
being keep; sustain; maintain; protect; guard
Når- Nå(r- Nårn- Nå(rn-
Nœn*≈ -d$n-dX[* -az#-zdCn-d$- Nœ[(≈ -a-
681 702
{MSA}kheda-vivarjita
personally made effect abandoned disregard for dNœ[(≈ - Nœ[(≈ - dNœ[(≈ - Nœ[(≈ -
Comment: One of the five types of effects;
Nœ-(≈ d-f*[-a- 691
arouse; stir; move; cause to go
for example, a harvest achieved through the
Nœ](≈ - 703
exertions of a farmer (zhing pas rtson pas akheda{MSA}; akheditva{MSA};
sgrub pa'i lo tog); for other effects see 'bras khed›bh›va{MSA}
bu. non-discouragement {MSA,C,MV}do˝a; apak˝›la
fault; disadvantage; fallacy; defect; flaw
Nœn*≈ -f-pe-o^- Nœ-(≈ d-f*[-a-x#[-v-dX[* -a-
682 692
become discouraged/weary/fatigued
Nœ](≈ -[r-x(]-o]-[e-[dX-* d- 705
{C}with disgust
{C}uttrayayati
zdX^r- zdX^r- dX^r- dX^r- dNœd≈ ! Nœd(≈ ! dNœd≈ n! Nœd(≈ n! be afraid; be fearful; dread
fault will not arise {C}tremble
protector; guardian; shelter
Nœ](≈ -f*[- Nœeç -Nø-*
711 733
{C}flawless; certainly; destined; definitely; hundreds of tiring tasks by way of getting hold
established [of the teaching], repeating it, and thinking and Nύe- Nύe- Nύen- Nύen-
meditating on it
Nœ](≈ -f*[-a-v-zu$e-i#[- 713
{C}tr›su (bhavate); {C}tr›so;
Nœ-ç {C,MV,MSA}tr›sa; {MSA}( Ωtras): trasanti;
723
{MV}niy›m›vakr›nti-samud›gama {MSA}tr›sa-prati˝edha
thorough barber-shop stopping fright; ceasing fear
establishment/accomplishing/achieving of entry
Nœ-ç ie-f- 725
Nœ≈(]-[r-x(]-o]- {MSA}tr›sa-k›ra˚a
{C}mu˚˜a cause of fear/fright/dread
faults and good qualities; disadvantages and
{C}shaven head
Nœeç -az#-e]n- 739
advantages
avoid/eradicate/remove/clear
away/eliminate/exclude the fault that...
{C}b›lavedha; {C}b›lavedhan›
{C}split a hair; splitting a hair
Nœçe- Nœçe- Nœçen- Nœçen- dŒXr- ŒXr( - dŒXrn- ŒXr( n- {MSA}gaºg›-nadı-v›lik›-sama … kalpa
as many eons as there are grains of sand in the
{MSA}atr›sa-pada-sth›natva {C}pras›rita; {MSA}nig¸hya (also: bag
brkyang = nig¸hya) Ganges
not a foundation of fear/fright/dread
extend
dNœv-a-eCrn-f-fy#n-a- 762
”(-Ë*-pv-f(-dt#rn-o*! {C}asa˙khyeya-kalpa
Nœçe- Nœçe- Nœçen- Nœçen- ve-rc-dŒXr-v-v$n-pfn-t[-n-v-sd-Nø*! innumerable/incalculable eons
{C}trasta-manas› {C}incalculable number of aeons
construct the vajra-palms, extend the forearms,
with a mind of fear/fright/dread and lower your entire body to the ground {Dor
dNœv-a-eCrn-f*[- 763
dŒXr-f- 752
innumerable/incalculable eons
Nœçe- Nœçe- Nœçen- Nœçen- lalan›
dNœv-a-eCrn-f*[-z[z-d- 764
dNœ-d- 754
mah›kalpa
{C}kasava; {C}kas›ya; ka˝›ya great eon
Nύe- Nύe- Nύen- Nύen- astringent
dNœv-a-Nør( -sCe-[^-f- 767
dNœv-a-fr-a(- 770
expel
dNœf! Nœf! dNœfn! Nœfn!
Nœ]ç - 747
{C}v›l›grako˛i
c-R^c- blazing fire [at the end] of an eon
all the branches, leaves, and twigs dried {C}universal conflagration (raging) at the end
tip of a hair
of an aeon
{C}the fine point of the tip of the hair
dNœv-fy(e- 758
dNœv-d;r-‰X-fh(- 772
Nœ]&ç - 749
{MSA}uttama-kalpa
supreme eon ‰el-sang-gya-tso [1708-1757, the Seventh Dalai
Nœ]&ç -a-! dN&]œç ! N&]œç ! dN&]œç [! N&]œç [! Lama]
dNœv-[(]- 759
d¤f-a- 750
supersensory object
b-;-dNœv-[(]-[^-n(r-dz#-er-;e- dNœ^f! Nœ^f! dNœ^fn! Nœ^fn!
desire; greed {C}samiñjita
a person for whom flesh-eaters are
to contract; draw in; withdraw; bend [as in
supersensory objects
bending limbs]
dNœv-a- 760
{C}bending
{C,MV}kalpa
eon; age
dNœ^f! Nœ^f! dNœ^fn! Nœ^fn! dNœ(- Nœ(- dNœ(n- Nœ(n- dNœd≈ ! Nœd(≈ ! dNœd≈ n! Nœd(≈ n!
{MSA}kucitaka (=sa˙kucitaka) order; command {L}rak˝ita
to contract; draw in; withdraw; bend [as in protect; defend; guard
dNœc( - 787
bending limbs]
dNœd≈ -ac-dX-dz#-n*fn-t]-xv-dc-d(c- 796
dNœc^ - 775
dN(œc- N(œc- dN(œc[- N(œc[-
{MSA}tr›tavya-sattvopek˝›
pravartate
dNœ^c! Nœ^c! dNœ^c[! Nœ^c[! abandon/neglect sentient beings who are to be
encircle; surround; revolve; circumambulate;
protected
{MSA}abhi˝ikta; {MSA}abhi˝eka turn round; turn [a wheel]
dNœ[&≈ -a- 797
bestow; make someone carry; send
dNœc( -a- 788
[dr-dNœ^c-d- {L}pramo˝a
bestow initiation; bestowal of initiation dN(œc- N(œc- dN(œc[- N(œc[- loss; forgetfulness
{L}pravartate deluded
dNœc^ -d- 776
{C}pravartayati; {C}utp›dayi˝yati
dNœv^ -d- 781
{C}vartitva
{C}codayati having circumambulated/ encircled/
dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ -
arouse; entreat; urge on; incite; urge; exhort; surrounded/ revolved/turned {C}m›payitv›
cause to arouse {C}having turned produce; generate; engender
{C}exhort {C}having planted
dNœr≈ - 793
dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ - dNœ[(≈ - Nœ[(≈ - dNœ[(≈ - Nœ[(≈ -
{C}sa˙janayati; {C}prasavanti; {C}vardhayati {C}ucc›layati
{C,MV}avaropita; {MSA,MV}›dh›na; increase {C}free oneself from
{MSA}›vaha; {MSA}›v›haka; {MV}›ropita; {C}increase; strengthen
dNœ[(≈ -ac-f#-]^n- 823
{MV,C}utpatti; {MV}utp›da; {C}utp›dayati;
produce; generate; engender
dNœ[*≈ -ac-dX[* -a- 813
dNœ[ç - 825
w- 828
produced/generated/engendered
about to attain
dNœ[*≈ -ac-dXz-( dNœ[(≈ - Nœ[(≈ - dNœ[(≈ - Nœ[(≈ -
810
w-[(e-et#e-o^- 845
{C}anavadya
{MSA}var˚a-gandha-rasa-sparŸa
kaŸmıri vaibh›˝ika without unseemliness; faultless; not involving
color, odor, taste, and tangible object
KaŸmıri Vaibh›˝ika; Ka˝mıri Proponent(s) of unseemliness
w-[(e-[^-f- 847
the Great Exposition {C}faultless
w-o(]-[^- w-]-f-p(-d-f*[-a-
835 859
{C}aneka-var˚a
many colors; many colored; multi-colored
{C}sv›dhy›yati; s what is this "s"? {MSA,C}anavadya; {MSA}niravadya
{C}many-colored
{C}v›dhy›yanti without unseemliness; faultless; not involving
w-[(e-N‘-h·en-a- unseemliness
848
in recitation
{C}repeat {C}faultless
{C}n›n›var˚a
w-]-f-p(-d-f*[-az#-vn-t]-x#]-a- 860
w-o(]-[^-dX- 836
variegated in color; having various colors
{C}various-colored {MSA}anavadya-karmatva
{C}sv›dhy›yati
w-[(e-s$]-n$f-h·en-a- having acitivities that are without
849
recite
{C}repeat unseemliness/fault
{MSA}var˚a-sa˙panna
w-]-f-p(-f*[-x$v- 861
w-o(]-[^zr-dX[* - 837
excellent color; fulfilment of color
{MSA}anavadya-vi˝aya
w-[(e-x#]-]- 850
{C}sv›dhy›yanti
do also in recitation objects without unseemliness; areas without
if [something] is a color; whatever is a color unseemliness
{C}repeat
w-[(e-v-n(en-a-’f-ac-zR^c-d- w-]r-
851 862
w-o(]-dXr-dc-dXn- 838
antarmukha
zdXr- zdXrn- dXr- zdX(rn- zR^c- zR^c[- R^c- R^c[-
inwards; internal; inside
{C}vacas› paricita {MSA}var˚›di-vipari˚›ma
w-]r-Vøz-# y- 863
w-zp(c-d- 840
w-]r-Vøn-W#-zeCn( - 864
{C}Ÿlak˝˚a-cchavit›
scattered
Comment: One of the two divisions of animals
{C}his skin is smooth dVø- Vø- dVøn- Vø(n-
w-[(e-n*c-a(- 854
(dud 'gro), the other being those living in the type which is directed inwards
depths (bying na gnas pa).
w-]r-dNø]- 865
{MSA}pıta-var˚a
w-[(e- 841
yellow color
w-]r-[^-dNø]-a-
var˚a
w-]-f-p(-d- 855
w-[(e-w(-cr- 842
move over [dX*! zdX*[! sX* !sX*n! dN´≈&c- N´≈&c- dN´≈&c[- N´≈&c[-
N®c-db[-az#-c#en-a-w-Nå(n-]n-ze(e-a-]#- open; blossom {C}s›rathi
refutation upon moving over the reasoning {C}charioteer
w-zdXn* - 881
explained earlier
w-b- 894
spotted deer
open; blossom
w-s#Xc-dNø]-a- w-ben- 895
w-N∂c(≈ - 882
w-n- 896
wK-o- 897
w-sXc# - 870
w-f- 884
the left [hand of each deity] holding its house; building; dwelling; abode; domicile;
respective hand-symbol facing outward {Dor one who is about [to do something] habitation; structure; edifice; institute
29b.4/ 242.4}
n-en$f-a-n(en-p(d-w-fz#-dXr-n*fn-zsen-az#-‰X^ wr-∑#f- 899
wf-R#-;n- 902
limited; decided
w-l*-f#-fp%]-a- 888
morsels of food [i.e., ordinary food]
w-d- 874
w-;n-y$r-r$-zhv-dc-zR^c- 890
attention) that involves hope for a desired
[mouth-open]; to blossom
dgv- zh·v- dgv[- h·v[-
w-dX-* d- 877
{C}alpa-›h›ra
seek a litte food
zdX*-! zdX*-! dX*-! zdX*n! {C}takes little food
to blossom
w-;n-l#f-a(- 891
w-zd$n-a- 878
{MSA}m¸˝˛a … aŸana
{C} saºıbhÒta (?) delicious food
{C}open out his blossoms
w-ve- 892
w-zdX-* 879
food
zdX*-! zdX*-! dX*-! zdX*n!
to blossom
’f-b*n-[}^e-[r-dt(-d‰X[!!
[dX*-d! x$v-[}^e [dr-a(-[}^e Div.: the eighteen consisting of the six objects, {C}sarva-traidh›tuka-adhipati
’f-b*
Div.: n(1)-[}desire
^e-[r-dt( -d‰X[(2)
realm; !! form realm; (3) the six sense powers, and the six lord of all three realms
formless realm consciousnesses {C}sarva-traidh›tuka-adhipati [name of a
Div.: the eighteen consisting of the six objects, Comment: See also khams; khams du ma; Buddha]
the six sense powers, and the six khams sna tshogs pa.
wfn-en$f-[e-v- 920
consciousnesses
wfn-[r-Nœ-*≈ fy*[- 913
wfn-en$f-z[^n-dXn- 921
{C}commander of a fort
{L}dh›tv anekatva
wfn-e(r-f- 905
manifold constituents
z[^- z[^!z[^[- z[^n- z[^n-
{MSA}traidh›tu-k›tma-sa˙sk›ra
upper realm [dX*-d! 1 n! 2 y$! 3 f*! 4 c√^r-! 5 compounded phenomena of the three realms
Comment: Usually, the form and formless
]f-fwz! 6 ’f-ac-b*n-a!
realms.
wfn-en$f-a-a(- 922
Div.: (1) earth; (2) water; (3) fire; (4) wind; (5)
wfn-‰Xn-a- 906
wfn-Øn-a- 908
{MV}dh›tu-kauŸalya
skill in the constituents
wn-v*]-a- 938
wn-D√r-dc-dX-d 931
wn-v*]-a-f*[-t#r- 939
{MSA}bh›rah›ra; {MSA}bh›rad›na
wn-D√r-dX- D√r! v*]! D√rn! v*][! {C}anupagata carry a burden/load
{MSA}abhyupagantavya without assertion/acceptance/promise
w^c-z[(c-d- 953
make assertion/acceptance/promise
i˝yate; abhyupagama
w^-„e- 941
[by-mouth-take]; assert; accept; promise {C}apah¸ta; {C}apah¸ta-bh›ra
leave/pur down a burden
wn-D√rn-W#-dnv-d- 933
rasarakta {C}put down (a burden); their burden laid down
[semen-blood]; semen and blood; initial embryo
dnv- n*v- dnv[- n*v[- w^c-fr- 955
w^-d- 942
w^c-f#-∑*c-d- 956
regenerative fluid; semen
D√r! v*]! D√rn! v*][! Comment: Both males and females have this
{C}an›ropa˚at›
essential fluid.
{MSA}abhyupagata; {C}upagata; i˝yate not carry a burden/load
w^-dXe^ - 943
[by-mouth-take]; assert; accept; promise {C}not put on (of a burden)
{C}takes place; can be approached; has
w*en- 957
w^rn- 948
{MSA}kharatvap›gama
free of haughtiness; free of arrogance; free of
z[}]* -ac-dX[* -az#-N®]( -zj‹]-[dr-a(-fr(]-n$f- not{C}angry;
apratihata
non-anger; without anger
being puffed up
[}r- z[}*]- [}rn- [}(rn!z[}*][- {C}unobstructed; free from aversion;
a sense direct perception apprehending blue non-obstruction; not hostile
w*rn-a-f*[-a- 962
which induces a doubting consciousness that
w(r-„(-dc-zR^c- 983
thinks, "Was blue seen or not?"
{MV}anunnati
Comment: This is an instance of a prime/valid
without haugtiness; without arrogance; zR^c- zR^c[- R^c- R^c[-
cognition when ascertainment of even the
without being puffed up mere appearance is induced by another {C}pratihanyate
w*dn- (snang ba nyid kyang gzhan las nges kyi
963
become angry
tshad ma). {C}is obstructed; is frustrated; beat back; be
zw*d- zw*dn- w*d- w*dn- upset
w(-d(n-dCn# -a-vn-b*n-ac-dXz!( 975
{L}chadana; {MSA}channa
w(r-[^-y$[- 984
realize; penetrate
zw*d- zw*dn- w*d- w*dn-
I will explain [this] {C}fully understood
{MSA}upakleŸa
w(e-a- w(r-[^-y$[-t#r-
977 985
covering; veil; lid; affliction
w*f-a- 965
{MV}Ÿarıra {C}avag›hate
the inside; the trunk (of the body); the [inside-to-enter]; understand; internalize;
a brief period realize; penetrate
container
w(r- 978
w(r-[^-y$[-a- 986
it is not the case that it is not be more than one he (hon.); she (hon.)
brief period{TGP-64} adhigam; {MV}adhigama; {C}adhigata;
w(r-„(- 979
{N}avagacchati; avabudh; {MV}avabodha;
w(- 967
{C}avabodhanat›; {C}avaboddhu;
{MSA}pratigha; {C}ka˛uka {C}anubuddha; {C}avabudhyate;
he; she; it [inside-to-enter]; understand; internalize;
anger
Comment: Generally a masculine pronoun but realize; penetrate
{C}sharp; bitter
can also be used for the feminine or for both {C}penetrates to; is penetrated; has been
in the plural. pierced; look through to; appreciate; (one who
Comment: This is one of the six root
has) understood; thoroughly understood;
w(-te- 968
afflictions (rtsa nyon, mÒlakleŸa): desire
('dod chogs, r›ga); (2) anger (khong khro, entrance; recognize; understanding; sharp;
we pratigha); (3) pride (nga rgyal, m›na); (4) penetration; penetrating
ignorance (ma rig pa, avidy›); (5) doubt [(]-w(r-[^-y$[-a-
w(-]- 969
w(r-[^-y$[-ac-[qz-d- 988
w(r-[^-y$[-ac-dX-Nø-* 992
v$en-z[#z#-∑[-y(n-
{C}anugantavya included within
distinctive feature of this system
that which is to be understood/penetrated;
w(]- 1005
∑[-y(n-et#e-a$- 1016
should be understood/penetrated
{C}one should follow; one should know {MSA,L} vaira
unique distinguishing feature
enmity
w(r-[^-y$[-ac-dX-d- 993
∑[-y(n-dË([-az#-N´-ç 1017
{C}hatred; anger; emnity
{MV}anugantavya
w(]-f*[- 1006
non-enmity
∑[-[^-zsen-an- 1018
Ωman): vim›nayati
{C}nir-vidhyate
{LCh,MSA}k˝a˚a despise; contemn
penetrate; understand; means of penetration;
condition of leisure; leisure {C}contemptuousness; contemns
means of understanding
w(fn- ∑[-[^-dn[-
1009 1020
{C}penetrates
{C}circumference
{C}anuŸayabaddho viharati virm›nanda
w(v-sXr^ - 1013
w(r-[^-n(r-d- 1000
[dX^r- zdX#]- sX^r- sX^rn-
extract; excerpt [from a text] {MSA}viŸe˝a-k›ra˚›bh›va
n(r- n(r- n(r- n(r-
{C} ko˝˛hagatu
w(v-sX^r-’f-ei#n- without a distinguishing cause
attribute; feature; qualification; particular; correct nature sign free of qualification dgv- zh·v!zh°v- dgv- h·v[-
distinction; distinguishing feature; distinctive Comment: Nature signs are divided according {MSA}viŸe˝a-prajñapti-parye˝a˚›
feature to whether or not the terms expressing them thorough investigation/examination/research of
specify an agent. If an agent is specified, it is
∑[-ac-R#-h$v-t]- 1025
the designation of attributes
a sign involving a qualification (or
∑[-ac-sX-# f-sX-# f- 1045
∑[-ac-zeC-( 1026
gyi rtags yang dag. latter features/distinctions/differences
∑[-ac-[^- ∑[-ac-zsen-
1035 1046
{MSA}viŸe˝a-gatva
enhance; become distinguished/distinctive
{L}viŸi˝˛a ∑[-ac-[^-zsen-a-
∑[-ac-t]- 1027
in particular; especially {MV,C}viŸi˝˛at›
{C}distinguished; more distinguished; distinction superior; exalted; enhanced; distinguished;
{MSA,MV}viŸi˝˛a; {C}viŸe˝a;
more distinguished
∑[-ac-[^-zR^c-d- 1036
{MSA,MV}vaiŸe˝ika; {MSA}vaiŸe˝ikat›
[particular-possessing]; special; distinctive; {C}distinctive superiority
extraordinary zR^c- zR^c[- R^c- R^c[-
∑[-ac-zsen-a- 1047
viŸe˝›dhigama
Ø(en- Ø(en- Ø(en- Ø(en- special realization {MSA,MV}aviŸi˝˛a
{MSA}viŸe˝›dhigama
∑[-ac-[^-zsen- 1040
without difference; without distinction
special realization
∑[-ac-f*[-a-i#[- 1051
∑[-ac-f*[-ac- 1052
Comment: Nature signs are divided according without difference; without distinction
to whether or not the terms expressing them {MSA}(vi ΩŸi˝): viŸi˝yate; {MSA,MV,C}viŸi˝˛a;
∑[-ac-el]-Når( n- 1053
specify an agent. If an agent is specified, it is {MV}viŸi˝˛at›; {C}viŸi˝˛atara; {MV}viŸi˝˛atva;
a sign involving a qualification (or {MSA}vaiŸe˝ya
specification) of a cause; if not, it is a sign superior; exalted; enhanced; distinguished; Når- Nå(r- Nårn- Nå(rn-
free of qualification (or specification of a more distinguished; elevated eliminate other
cause). See khyad par dag pa pa'i rang {C}distinguished; more distinguished; distinction features/distinctions/characteristics
bzhin gyi rtags yang dag.
[dX*-dz#-N´(-]n-∑[-ac-[^-zsen-az#-sX#c! ∑[-ac-v-’f-ac-Ø(e-a- 1054
∑[-ac-[e-a-a- 1033
∑[-ac-e[en-a-x(rn-n$-h·v-d- 1043
∑[-ac-[^-zsen-a-
e[en- z[(en- doen!dØen- p(en- {MSA}viŸi˝˛a
{MSA}viŸe˝a-prajñapti-parye˝a˚› superior; exalted; enhanced; distinguished
thorough investigation/examination/research of
the designation of attributes
of composition
of attribute Comment: One of the three types of
fallacy of a entailment/pervasion that is too
Comment: As in "Form is produced suffering—suffering of pain (sdug bsngal
extensive
momentarily" (gzugs skad cig la skye'o); see gyi sdug bsngal), suffering of change (’gyur
MO, 105.
∑d-y*n-d- 1068
ba’i sdug bsngal); and pervasive suffering of
conditioning.
∑[-dc-v-q^]-doen-az#-q^]-doen-n$-R^c-az# 1057
{GD:692} ativy›pti
∑d-a-’v-f- 1078
∑d-Nø-* 1071
Comment: See khyab pa phyin ci log
{C, L}viŸi˝˛a; {C}viŸi˝˛atara (perverse pervasion). c h e c k K a t h y
there is entailment/pervasion [because...]
superior; more distinguished; superiority
∑d-a-sX]# -t#-v(e- 1079
∑d-fpz- 1072
{C}distinguished; more distinguished
perverse entailment/pervasion; mistaken
∑[-l^en-ac-dX[* -a- 1060
boundaries of entailment/pervasion
entailment/pervasion
∑d-d[e- 1073
enhance; make more distinguished; make [dX*-d! Ë*n-∑d-sX#]-t#-v(e V“(e-∑d-sX#]-t#-v(e
superior
pdn-W#-y-’fn-W#n-Nø(r-i#[-Ø(en-az#-b*n-cd-∑[- [pervade-master]; pervasive sovereign p%c-∑d-sX#]-t#-v(e zev-∑d-sX#]-t#-v(e
∑d-d[e-”(-Ë*-n*fn-[az-v! Div.: (1) perverse forward
l^en-ac-dX*[-a- entailment/pervasion; (2) perverse reverse
q^]-]n-[r-dn-sXe-zhv-o*! entailment/pervasion; (3) perverse downward
the factors of method enhance the wisdom
realizing emptiness Having paid homage with complete purity to the entailment/pervasion; (4) perverse negative
Pervasive Sovereign Vajrasattva entailment/pervasion
∑[-el#- 1061
Comment: For example, whatever is a
∑d-a- 1074
∑[-el#-dË([-az#-N´-ç 1063
[dX*-d! 1 Ë*n-∑d! 2 V“(e-∑d! is no pervasion/entailment
∑d-az#-[f#en-a- 1081
Div.: (1) forward pervasion; (2) reverse
dË([- Ë([- dË([- Ë([- pervasion
term expressing a substratum check Kathy's thesis to see [f#en- [f#en- [f#en- [f#en-
if division trans is final vy›py›lambana
∑d- 1064
∑d-y$rn-a- 1065
∑d-a-wn-D√rn-a-c*[- 1076
∑d-dX- ∑*[-
1085 1108
{C}apuru˝a
that which is pervaded {C}without a husband you (hon.)
Comment: That which is pervaded is the
∑#f-[^- ∑*[-cr-
1098 1109
∑d-dX[* - 1086
(nang pa; lit.: insider), the other being those ability to bear; capacity to do so
who have left the householder state (rab tu
nature contradictory with a pervader
∑*c-d- 1113
∑([- 1115
{C}g¸hi-bhÒta
[f#en- [f#en- [f#en- [f#en- you; it
became a householder; householder
vy›paka-anupalabdhi
{C}householder ∑([-el#-eC^d! ∑([-∑([-cr-f-x#]! ∑([-f-x#]-a-
non-observation of a pervader
∑([-x#]!
∑#f-dX- 1103
Comment: A type of non-observation of a
related object suitable to appear which itself ∑([-W#-V“(e-a-V“(e-y(n-s$r-n$f-gf-a(-d-[r-f#-zev-
is a division of non-observation signs of the house bird
suitable to appear. d-xr-x#]-az#-el#-fp%]-ac-[f#en-a!
∑#f-f*[-a- 1104
(generality-of-functioning-thing), etc.
zR^c- zR^c[- R^c- R^c[-
{C}g¸ha; {C}geha {C}v¸˝abhit›
home; house supreme bull; king bull [used also to refer to a
{C}house; home; residence; reside leader of humans]
{C}manliness
being it does not exist; its occurrence does not phenomena (1) that are different and (2) a type of grain; quick "60 day" barley
exist common locus is impossible
„e- 1132
Comment: This is the definition of yin pa mi Comment: This is the definition of 'gal ba
srid pa (something of which being it does not (mutually exclusive phenomena). {LCh,C}rudhira
occur); in other words, it is impossible for
∑([-[*-[r-p-[[-er-l#e ∑([-[*-vn-dXr^ -d- blood
1124
„e-zp%r- 1134
(2) also is suitable as an object of an awareness established from the viewpoint of being one
Comment: This is the definition of yin pa mi nature/essence with that
Comment:This is the definition of de dang blood, semen, and wind
srid pa'i shes bya (object of knowledge of
bdag gcig 'brel (related as one nature with
„e-V∂- 1136
which being it is impossible).
that).
∑([-W#-x#]-a-x([-a- 1118
„#- 1137
being it exists; its occurrence exists
Comment: This is the definition of yin pa srid
pa (something of which being it occurs).
sX-* d-(1) it is ultimate and (2) it is thoroughly {C}›sana
distinguished by [being] the selflessness of throne; ten thousand
∑([-W#-x#]-a-x([-a-xr-x#]-D√z( -# x$v-[^-dX-c$r-d- 1119
Comment: This is the definition of yin pa srid „#[! z„#[! „#[! „#[!
pa'i shes bya (object of knowledge of which {MSA}(Ωnı): nıyate
dR#- dR#[- dR#n- R#n-
being it is possible). lead; lead through; guide
{C} pratibh›ti
as noun: leader; instruction
∑([-W#n- 1120
{C}may you make clear; flashes into my mind;
inspire; it is clear; it becomes clear; lighten up z(e-f#]-[^-„#[-[*-
by you; you (the mind); intelligibly; make clear; appears having led him to a Highest [Pure] Land
∑([-y(n-[r-p-[[-er-l#e 1121
Comment: shes rab 'chal ba refers to one upakleŸa): (1) belligerence (khro ba,
whose mind is disordered and runs from topic krodha); (2) resentment ('khon 'dzin,
to topic. Similary, 'chal pa means a lecher. upan›ha); (3) concealment ('chab pa, d;([- d;([- d;([- d;([-
mrak˝a); (4) spite ('tshig pa, prad›sa); (5) {MSA}k˝aya¯ (=k˝ama¯) kruddhe¯
„#fn-V“]- 1144
{C}dread of blame
crane Comment: This is one of the eleven virtuous krodha
mental factors (sems byung dge ba,
„^n- 1146
wrathful
kuŸalacaitta): (1) faith (dad pa, Ÿraddh›); (2)
dqC^! z„^[! dqC^n! „^n! z„^! z„^! „^n! „^n! shame (ngo tsha shes pa, hrı); (3) en$r-]#! ”(-Ë*-[r-! „(-d(-[r-! y(n-[r-!
embarrassment (khrel yod pa, apatr›pya); (4)
bathing; ablution; wash; cleanse; ablute; non-attachment (ma chags pa, alobha); (5)
env-dz#-[dX*-d-Nø*! dl#z(!
become clean; be washed non-hatred (zhe sdang med pa, adve˝a); (6) Exalted speech is fourfold: vajra, wrathful,
non-ignorance (gti mug med pa, amoha); (7) doctrine, and clarity {Dor 3a.2/ 189.2}
„^n-dX[* -a- 1147
„(f- 1164
embarassment and shame; sense of
embarassment and sense of shame
hardness
{C}sense of shame and dread of blame marketplace; market [in outdoor area]
„*en-y([- 1149
Comment: To be distinguished from tshong
„(- 1156
khang (store).
break-through
„(n-a- 1165
{MSA}krodhana
Comment: In the Great Completeness
belligerence
(rdzogs chen) in Óying-ma, essential purity {C}ru˝˛a; kopa
(ka dag) is paired with breakthrough Comment: See khro ba.
enraged; angered; wrathful; belligerent;
(khregs chod; literally, "breaking through the
„(-ei*c- 1157
hatred
hard") while spontaneity (lhun grub) is paired
{C}angry
with leap-over (thod rgal) in ka dag khregs {C}bhrÒku˛ı
„(n-f-]e-f(- 1166
chod lhun grub thod rgal. frown
{C}frown
„*v- 1150
fw]- 1167
embarassment; shame; bashfulness
Comment: See khrel yod pa.It is an avoidance {LCh,MSA,C}krodha; {MSA}kruddhi;
of faults from the viewpoint of another's {C}›kruŸati; {C}›kroŸyate {MV}k›ra
disapproval and thus involves a concern for belligerence; wrathful; fierce [marker for agent]
others' opinions, whereas ngo tsha (shame) is {C}wrath; anger; frenzy; insults; abuses; is c#en-b*n-[*-dgv-fw]-x#]-v-
an avoidance of faults from the viewpoint of abused
one's own disapproval (i.e., self-image) or of that reasoning consciousness is an investigator
Comment: This is one of the twenty
religious prohibition.
fw]-a(- 1168
secondary afflictions (nye nyon nyi shu,
upakleŸa): (1) belligerence (khro ba,
„*v-[r-V“]- 1151
fwz-zeC-( 1171
h‹e-[(]-ei#n-q-v-fwn-a-q^]-[ez-NI#r-a(!
The three people proficient in Yoga Tantra are {MSA}kauŸalya-yukta
˜›ka
Buddhaguhya, proficient in the meaning; endowed with skill/wisdom
[sky-goer]; ˜›ka [realized beings who in male Sh›kyamitra, proficient in the words; and
fwn-ac-dX-d- 1190
form provide help to Tantric meditators]; finandagarbha, proficient in both the meaning
male sky-travellers; male sky-goers and the words {GZ 65a.4} {C}kauŸalya
fwn-a-[r-V“]-a- 1178
fwz-zeC-( f- 1172
object/topic of scholarship/skill
{MSA}kauŸalya-yukta {C}skill
˜›kı˚ı
endowed with skilfulness; endowed with wisdom
fwn-ac-dXn-]n- 1191
[sky-goer-female]; ˜›ki˚ı [realized beings who
fwn-a-[r-zjrn-an-c#e-ac-dR#-d- 1179
in female form provide help to Tantric
meditators]; female sky-travellers; female having become skilled/proficient
sky-goers dR#- dR#[- dR#n- R#n-
fwn-ac-dX[* -az#-[f#en-a- 1192
{C} pa˚˜ita-vijñ›-vedanıya
fwz-v- 1173
{C}to be felt only by the learned and discerning [f#en- [f#en- [f#en- [f#en-
{C}vih›yas› (=›k›Ÿena)
fwn-a-’f-a-dt$- 1180
objects that make one skillful
in the sky/space; through the sky/space
fwn-c#e-a- 1193
{C}through the air {MV}daŸavidha˙ kauŸalyam
ten aspects of skill/wisdom
fwc-R#-‰Xv-a(- 1174
{C}vidu
fwn-a-’fn-W#-vn-’f-en$f-a(- 1181
{C}wise; experienced
{C}ko˛˛a-r›jan
fwn-b#r-pdn-b*n-a-x#]- 1194
king of a fort; comander of a fort {MSA}budhe˝u karma trividha˙
{C}commander of a fort three aspects of activites of the skilful {MSA}vicak˝a˚aŸ ca bhavati up›ya-jña¯
fwn- 1175
fwn-a-’fn-W#n-h$v-dl#]-dØen-]- 1182
wise/skilful and knowing methods/techniques
fw^c-h(n- 1195
{MV}kauŸala; {MV}kauŸalya; {C}sÒri;
{MSA}budha; {MSA}v›gmin dØe- Ø(e- dØen- Øen-
wise; skilled; be skillful; scholar {MSA}vidu˝›˙ yoni-vicay›t cheeks
{C}hero if/when the wise analyze properly
fw(-d- 1196
necessary; important
fwn-eCd^ - 1176
f∑^[- 1197
fwn-az#-[f#en-a-
1186
f∑*]- 1198
f∑*]-a- 1200
69a.3}
zw(c-R#-Nœ-*≈ d(- 1217
zw^c- 1209
zw(c-zR^c- 1219
{C}cognize; cognizes; cognized; known;
knows; knowing; knows, in his wisdom; knows zw([! zw([! w([! w([!
wisely; comprehends ni˝ad zR^c- zR^c[- R^c- R^c[-
Comment: Equivalents taken from Grounds sit; set; settle circling
and Paths (sa lam) are path of liberation
zw([-a- 1211
zw(c-zR^c-d- 1220
(that lam), exalted wisdom (ye shes), clear
realizer (mngon rtogs), mother (yum),
vehicle (theg pa). zw([! zw([! w([! w([! zR^c- zR^c[- R^c- R^c[-
{MSA}(Ωsth›): ti˝˛hanti {C}sa˙sarati
f∑*]-az#-eo*c- 1201
zw([-ac-zsen- 1212
f∑*]- f∑*]- f∑*][- f∑*][-
zw(c-‰X-fh·-f#-z„^en-a- 1221
f∑*]- f∑*]- f∑*][- f∑*][- {C}to an assembly vast like the ocean and
imperturbable
{C}j›nann eva {LCh}upan›ha
zw(c-N´c&≈ - 1222
while knowing resentment; malice
{C}although he knows the answer Ë*-d(-v-zw(]-a- zw(c-v(-N´≈&c-d-
f„#n- 1203
resentment towards leaders
cakravartin
f„#n-a- eC(en-zw(]- universal monarch
resentment towards friends Comment: A universal monarch rules by way
bile
Comment: See next entry. of a wheel.
c√^r-f„#n-d[-q]-z[^n-az#-][-y*]-
zw(c-i*-d-[r-c#r-dn-fh$rn-ac-p(n- 1223
zw(]-zj‹]- 1214
f„*en-a(- zw(c-
1205 1215
zw(c-d-[r-fX-r]-vn-z[n-a-
hard (of objects) {MSA,C}pariv›ra; {MSA}par˝ad; {C}par˝at; cyclic existence and nirv›˚a
{C}sa˙sara˚a (=janma-graha˚a);
zw^-d- zw(c-s$]-n$f-h·en-a-
1206 1227
{C}sa˙sarati; {MSA}sa˙s¸ti; {C}cakra;
{MSA}ga˚a; {MSA}ma˚˜ala
{LCh}drugdha; {LCh}droha sphere; retinue; companion; attendant; {MSA}paric›ra-sa˙pad
scorn; vie with; contend; harboring ill-will; repaying marvelous/excellent/perfect retinue
wrong ideas {C}repeated rebirths; wander about in
birth-and-death; wander about; assembly;
zw^-d-V®-n(en- 1207
wheel
five wrong ideas and so forth
zw(c-d-wn-v*]-a- 1229
‰X^- ‰X^- ‰X^- ‰X^- wheel of cyclic existence
{C}sa˙s›r›vacara {C}the wheel of birth-and-death
{MSA}sa˙s›r›bhyupagama
wandering in cyclic existence
zw(c-dz#-‰X]^ - 1252
{MSA}sa˙s›ra-ni˝eva˚a {MSA}sa˙s›ra-du¯kha
partaking of/adhere to cyclic existence suffering of cyclic existence
eor- eo(r- dor- p(rn-
zw(c-d-p(e-f-[r-p-f-f*[-a- 1234
{MV}khinna¯ sa˙s›ra˙ parityajeta
zw(c-dz#-Ì-d- 1256
zw(c-d-[e-o^-x(rn-n$-dN®-( 1235
zw(c-d-[r-fX-r]-vn-z[n-a-v-f#-e]n-a- 1239
Når- Nå(r- Nårn- Nå(rn- {MSA}sa˙s›re 'bhyuday›ya
{MV}sa˙s›r›d›na-ty›ga
{MV}sa˙s›ra-nirv›˚›prati˝˛hit› cause [attainment of] high status in cyclic
assumption and abandonment of cyclic
not abiding in cyclic existence and nirv›˚a; not existence
existence
abiding in sa˙s›ra and nirv›˚a
{C}bhramate
cakravartin
wander
zw(c-d-[r-l#-d-c(-et#e-a- universal emperor; universal monarch
{C}revolves
{MSA}sa˙s›ra-Ÿ›nty-eka-rasa
zw(c-v(n-fh]- 1278
z∑fn-b#r- 1286
the one taste of cyclic existence and peace
{C}cakrݼka
zw(c-v$c-dX[* -ac- 1266
{C} sa˙dh›vya
marked by a wheel
wander
{C}par˝ad-guruka {C}lines depicting a wheel stamped on
{C}after he has erred about
{C}one who prefers a communal life
zw(c-en$f- 1279
z∑#v-d- 1287
zw(c-v(- 1267
{MSA}trima˚˜ala
{MV}cakra the three spheres [of self-contradiction]; three z∑#v! z∑#v[! ∑#v! ∑#v[!
wheel; channel wheel spheres [i.e., agent, action, and object]; "The {C}›vartat›; {C}›vartta
three spheres!" twisted; turned; accumulate together
zw(c-v(-N´c&≈ -d- 1268
z∑^[-a- 1288
zw(c-N´≈&c- [You] have asserted three spheres [of
cakravartin self-contradiction]
universal monarch zw(c-en$f-f#-[f#en-a- z∑^[! z∑^[! ∑^[! ∑^[!
Comment: A universal monarch rules by way embrace; hug
non-apprehension of the three spheres [of
of a wheel.
z∑*c- 1289
agent, action, and object as when giving a gift
or meditating]
zw(c-v(-’f-a-t]-R#-n*fn- 1269
Comment: A logical term used when the
opponent has been boxed in. The three are to ∑*c! z∑*c! ∑*c[! z∑*c[!
mind possessing the aspect of a [divine] circle have asserted either explicitly or implicitly carry; bear; bring
(1) the entailment/pervasion (khyab pa khas
zw(c-v(-dc-a- Nœ^-en$f-vf-z∑*c-
1270
zw(c-v(-c#]-y*]- 1272
devoid [of conceptualization] of three spheres
[i.e., agent, action, and object] {C}lat›
{C}cakra-ratana vine; creeping plant; creeper
zw(c-en$f-’f-ac-[e-i#[- 1281
zw(c-v(-c#]-a(-y*- 1273
devoidness [of conceptualization] of three
spheres [i.e., agent, action, and object] z„#e! z„#e! z„#en! z„#en!
{MSA}cakra-ratna {C}three-fold purity
gather; be piled up
precious wheel
zw(c-en$f-’f-ac-[e-a- 1282
]f-fwz-v-yc-Nåç#]-z„#en-o*-
zw(c-v(-v-n(en-a-c#]-a(-y*-N‘-d[^]- 1274
seven types of precious articles—the wheel, [i.e., agent, action, and object]
and so forth {C}three-fold purity „#[! z„#[! „#[! „#[!
lead; lead through; guide
as noun: leader; instruction
z„^e-ac-dX[* - 1305
{C}v¸ttat›
z„^e- z„^e- z„^en- z„^en- N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[
{C}well-rounded
{C}yantra-yukta
{C}kutsayati;{C} pratikopayati; {C}vikopayati
z„#n- 1296
put together a device; put together a machine
disturb; make angry/agitated
{C}a puppet which can be moved by pulling the
{C}contemns; be angry; do harm; upset; disturb
near; close to; next to strings
z„^en- 1306
z„^e- 1297
z„^v-‰X-^ 1316
z„^e- z„^e- z„^en- z„^en- z„^e- z„^e- z„^en- z„^en- cause of error/mistake
{MSA}kupita; {MSA}vik›rya
{C}up›y›sa; {C}k˝obha; {C}vik˝ipta
z„^v-‰X-^ t]- 1317
be disturbed/angry/agitated; fight
be disturbed/angry/agitated; fight
z„^en-a- 1307
{C}despair; misery; rage; anger having a cause of error/mistake
{GD:486} cause of error; {GD:736} leading to
z„^e-a-dX[* -a- 1298
{MV}kopyatva; {MSA}k˝obhya;
{C}k˝ubhyati {MSA}vikopana; {MSA}vibhrama
get disturbed/agitated; become angry; fight that having a cause of error/mistake in the
be disturbed/angry/agitated; fight basis
{C}get angry with {C}agitated; disturbed; despair; misery Comment: An instance of this is a sense
z„^e-a-f*[-t#r-x(rn-n$-Ô·en-a-f*[-a- 1299
z„^r-! z„^r-! z„^rn! z„^rn! pa la brten nas sa gzhi dmar por snang ba'i
dbang shes). This is one of the seven types of
z„^e- z„^e- z„^en- z„^en- come into being; be born
facsimiles of direct perception (mngon sum
{C}abundant; grow up
{C}k˝obha˚a-citta ltar snang): mistaken conceptions ('khrul
z„^v-a- 1323
e-h[- 1346
z„^v-f*[- e-v-x([-
1336 1350
{MSA}askhalita
unmistaken; non-erroneous; not having {MV}abhr›nti how could there be?; where is?
mistake/error non-mistaken; without mistake
e-vn-zu#en-f*[- 1351
z„^v-a-gf- z„^v-b*n-
1326 1337
akutobhay› (?)
{MV}bhr›nti-m›tra bhr›nti-jñ›na Akutobhay› [title of a commentary on
only mistake; mere error; only/merely mistaken consciousness N›g›rjuna's Treatise on the Middle, Toh. 3829]
erroneous/mistaken fh]-i#[! cr-e#-N‘r-x$v-v-z„^v-dz#-c#e-a! d([-fr-a(n-e-vn-zu#en-f*[-cr-zeC*v-[^-z[([-a-
z„^v-az#-‰X-^ 1327
Def.: a knower that is mistaken with respect to f#-zp[-a-
its appearing object
{MSA}bhr›nter nimitta˙ the assertion by many Tibetans that the
z„*]-a- 1338
cause of error/mistake Akutobhay› is an autocommentary is not
correct{DASI 582.1}
z„^v-az#-‰X-^ fh]- 1328
{C}m›tsarya Comment: Some attribute the text to
{C}mean; meanness; niggardly; jealousy N›g›rjuna, but others cite the fact that the
{MSA}bhr›nti-nimitta
text quotes firyadeva as evidence that it
z„(-d- 1339
cause of error/mistake
could not have been composed by N›g›rjuna,
z„^v-az#-Ø*]- 1329
krodha who was firyadeva's teacher. Ge-Ôhay
belligerence Ge-dün-Èo-drö suggested that this may also be
{MSA}bhr›nte¯ … sa˙niŸraya¯ the name of the author of the commentary,
e- 1340
basis of mistake/error; mistaken basis the text having been given the name of the
author as is the case with the Buddhap›lita
z„^v-az#-fh]-i#[- 1330
{C}da˙Ÿana
e-v*c- 1352
any mind
er- 1355
pdn-er-v-dØ*]-]n-
er-sXc# - 1380
er-d- 1381
{L}Gaºg›-nadı
Ganges River one who knows emptiness zer- zer- er- er-
e-ã´zΩ -# Q√r^ -e#-dX-* f-NI[* - 1357
{C}pÒr˚atva; {MSA}prapÒr˚atva; {C}bharita
er-e#n-[r-er-[^-N´d&ç -a- 1369
er-d-f*[-a- 1382
1370
not full
Buddhas equal in number to these grains of
sand of the Ganges {C}without having fulfilled; (in)complete
any and all
er-dc-zR^c- 1383
{C} ga˚g›-nadı-v›li-sama it should be analyzed what sort of assertion zer- zer- er- er-
equal with the Ganges should be made {MSA}(› Ωp∂): ›pÒryate
{C}like the sands of the Ganges will fill
er-Vøc-xr- 1373
er-e#- er-f*[-
1360 1384
in any case
{MSA}yasya zer- zer- er- er-
er-[e- 1374
er-e#-sXc# - er-[^-
1362 1375
up to the point of
er-h°- 1386
{MV}yad-artham; {MSA}yasmai {MSA}yatra; {MV}yatra ca
because; for that reason; for the sake of; why? [what-in]; in which; where; as which
yad›; {C}yatra-antarasmi (=yad›); {C}k›li;
Comment: Used often as a correlative with
de'i phyir.
n*fn-er-[^-xr-f#-zj‹]-a- {C}yath› (=yad›)
mind not apprehending anything when; at what time
er-e#-h°- 1363
{C}when; time; so that
er-[^-z[([-az#-l#r-[^-zeC-( d- 1376
Comment: Used often as a correlative with going to the pure land to which one
de'it tshe. wishes/wants
{L}yad›
{C}going to the field one wishes to go to
er-e#-h°---[*z-# h°- 1364
when
er-[^-[dr-dNœc^ -az#-[W#v-zw(c- 1377
{MV}yad› … tad›
correlative construction: when the ma˚˜ala in which initiation is bestowed
{MSA}pudgala-gr›ha
persons
apprehend a person; conceive a person
{C}katam›ni Comment: One of the three yogic grounds
er-;e-Øe-et#e-cr-[dr-t]-R#n-Nør( -a- 1405
if [someone asks], "What?"; if [someone asks], (rnal 'byor gyi sa); see rnal 'byor gyi sa for
"Which?" the others.
{C}what is? nityaikasvatantra-ŸÒnyapudgala
er-;e-e#-d[e-f*[-sC-f(- 1396
[dX*-d! n(-n(z#-Nœ≈*-d(-[r-zsen-a-ei#n!
coarse selflessness of persons {MSA}pudgala-dharm›bh›va-lak˝a˚atva
Div.: the two—ordinary beings (p¸thagjana)
and Superiors (›rya) fh]-i#[! character of non-existence of persons and
[other] phenomena
Comment: Ken-sur Nga-Ûang-lek-den
er-;e-Øe-et#e-cr-[dr-t]-R#n-Nø(r-a-
etymologized this is "full-fall", i.e., one who is
er-;e-[r-y(n-v-d[e-f*[-a- 1408
filled with the afflictions and has fallen into Def.: In non-Consequentialist schools: a
cyclic existence. As he said, this is not true of person's emptiness of being permanent, unitary, {MSA}pudgala-dharma-nair›tmya
all persons, because even a Buddha, for and autonomous selflessness in persons and [other] phenomena
instance, is a person. It is to be noted that
er-;e-e#-d[e-zj‹]-az#-D√-( 1398
er-;e-[r-y(n-v-d[e-f*[-a-[e-x(rn-n$-b*n- 1409
{MSA}pudgala-vyavasth›na emptiness of a person as being substantially one among; either one or both; whichever is
positing of the person existent in the sense of being self-sufficient suitable
er-;e-f-x#]-az#-V“]-f#]-z[^-dX[* -- 1415
er-v- 1437
*apudgala-viprayukta-sa˙sk›ra {MV}asambh›van› pudgale
non-associated compositional factors that are thinking, "[Such and such] does not occur
{C}kutra; {C}kutu; {MSA}yatra
not persons; non-associated compositional among persons"
with respect to which; of what; where; of
factor which is not a person
er-xr- 1428
which; in which/whom
Comment: One of the two divisions of
{C}in whom; how
non-associated compositional factors (ldan
er-e#-xr-
min 'du byed).
er-v-er- 1438
non-existence of persons
in consideration of which; thinking of which
{C}no personality; without personality; absence {MV}anyatama-vaikalya
of a person
er-v-’f-ac-f#-Ø(e- 1441
any incomplete
er-;e-Nƒ-ç d- 1419
er-xr-c$r-dz#- 1431
{MV}yac ca na vikalpayati
pudgalav›din non-conceptual/not conceptualizing with
{C}anyataranyatara respect to which; non-conceptual with respect
Proponent of a Person
of any to anything
er-;e-gf- 1420
{C}some or other
er-vn- 1442
er-x#]- 1432
mere person
{L}k›m; {C}kuto; {MSA}yatra
er-;e-:√-f*[-a- 1421
what is?; which is from what?; whence?; why?
er-;e-x([-ac-Nƒ-ç d- hima
1424
snow
pudgala-v›din
ern-t]- 1447
Proponent of a Person
that endowed with snow; The Snowy Land [i.e.,
Tibet]
scholar of the Land of Snows [Tibet] dnv- n*v- dnv[- n*v[- (as instrumental particle) by; by means of;
with; because. (as non-case particle corruptly
ern-a-n*z-$ *p›ryud›sa-apoha
1449
ern-c#-d- 1451
D√(z#-el]-n*v! right order, as the sort code
is done on "na" rather than
Divisions: (1) factual other-eliminator that is a
{LCh}haimavata
specifically characterized phenomenon; (2) "˚a"
one [person] of the snow mountain
mental other-eliminator
e^-û-b}-Û# 1467
e[-f(- 1452
Comment: One of the two types of
other-eliminators (gzhan sel); the other is gu˚aŸrı
laugh; laughter; laughing other-eliminator that is a non-affirming
Gu˚aŸrı [proper name]
negative (med dgag gi gzhan sel).
e[-f(-[e([- 1453
Ck to make sure it is in the
ec- 1457
ed-h°- 1454
ec-z[([-a- 1458
guru
{C}kara˚˜aka
{C}yatreccham [Tibetan transliteration of Sanskrit word,
{C}basket
wherever wished guru]; teacher
ef- 1455
{C}wherever it wishes Comment: The word guru literally means
weighty or heavy, one whose continuum is
ec-xr-∑d-a-]#-y$-:√-Vø-d$z-( 1459
or; and; particle indicating question; near weighty with the good qualities of scripture
Comment: One of ten particles used with a and realization (rgyud lung rtogs kyi yon tan
pervading everywhere like a moon in water gyis lci ba).
disjunctive ("or") or conjunctive ("and")
sense.
ev-o*- 1460
e^r-dN´e#ç n- 1469
if; in case of
dN´e#ç N´e#ç dN´e#ç n! N´e#ç n!
Comment: Usually used with na.
arrange; put in order
ev-o*---R^c- 1461
e^r-pr-[q(]-fy(e-dNø]-az#-N´ç(]-f*!
{C} n›˛aka-itih›sa Gung-tang Jam-flel-Âang [1762-1823; also
{C}play known as Gung-tang
‰ön-chok-·en-flay-drön-may]
e#- 1464
e^r-dC]- 1472
having respected
n(r- n(r- n(r- n(r- {C}having honored {MSA}sa˙nahana
{C}apakr›mati put on armor; wear armor
e^n-N∂c(≈ - 1488
e^[-]-f*[- 1477
N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[-
{MSA}sa˙nahya
intense application
[separate-in-not exist]; inseparable; not exist put on armor
e*en- 1489
separately
e(-N´d&ç - 1500
e^c-∑#f- 1478
{LCh}vighna; {L}vibandha
obstacle; hindrance; impediment; obstruction dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-
[tent-home]; abode {LCh}sa˙n›ha-pratipatti
z[#c-Vø-d-’f-[e-e#-e*en-e(v-nz#-eg·-d(-]#-ei#n-o*- achieving armor
e^c-e^f- 1479
e*en-dX[* - 1490
sam›na-deŸa
e^n-a- 1480
same place
{LCh}pratibandha
{LCh,C}gaurava; {MSA,L}›dara;
e(-y- 1502
{MSA}›darotp›dana
e(- 1493
{C}sannadhu
generate respect
put on armor
{C}avak›Ÿa
e^n-ac-dX- 1482
{C}armor
opportunity; occasion; armor; (terminating
e(-y-y*]-a(-de(n-n(- 1505
{C} bhajati particle indicating the end of a statement). As
be respectful toward; exert oneself for; verb: understand
interest onself in; be zealous; be intent upon {C}opportunity; occasion; room; occasion for {C}mah›-sann›ha-sannaddha
{C}loves; attends to Comment: One of eleven terminating put on great armor
particles go, ngo, do, no, bo, mo, 'o, ro, lo, {C}armed with the great armor
so, to, which follow their respective suffixes
with to following the extra suffix da.
e(-c#f-dl#]- 1520
e(r-]-f*[-a- 1533
e(-n- 1522
{MSA}anuttara … pada dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-
unsurpassed/highest position/rank/state
place; area; rank; station {MV}uttarottara-nirh›ra
e(-d- 1511
achieve progressively higher [states]
e[en-el#z#-e(-n-e](]-az#-h$v-[^-x([-a-
e(r-d$- 1536
{LCh}gata; {LCh}avagama; existence in the manner of covering the area of
{MSA}gamya;{MSA} jña (e.g.: udgha˛ita-jña; its basis of designation
vipañcita-jña); {MSA}bodha {LCh}pi˚˜a
e(-n-e](]-]^n-a- 1523
understanding lump; mass
e(r-y*]- 1526
e(-dc-;[- 1513
dVø- Vø- dVøn- Vø(n-
greatly high platform for causing understanding of views of
{MSA}gata
the higher [schools]
reduced to/exhausted as understanding
e(r-[^- 1527
e(r-f-dn-y*n-e(r-f- 1539
e(-dc-N√- 1514
{MSA}uttara; {MSA}Òrdhva
above; earlier; upward {L}uttare˝v uttama
{MSA}subodha
much higher than the high
easy to understand x(]-o]-R#-eCrn-e(r-]n-e(r-[^-zs*v-dz#-∑[-ac-
e(r-f-n- 1540
grouse
e(r-[^-dË([-;#]- 1529
e(r-b#r- 1542
does not fulfill the role; does not fulfill the
meaning of; does not function as
dË([- Ë([- dË([- Ë([- {C}sa˙lıyate
e(-cfn-a-dn([-]fn-n*r-e*- 1517
e(n-a-f*[-a- 1563
e(c-f-ye-ac- 1554
e(v-d- 1555
not covered
{C}without a stain; stainless; untainted; free
sak¸ta-p›da-k˝epe˚a {MSA}utpatha from stains; untainted
with a single step deviant; deviating from the proper
e(n-ac-zR^c- 1564
e(fn- 1546
vf-e(v-d-
deviant path {C}lipyate
e(fn! e(fn! e(fn! e(fn! be sullied/covered/polluted
e(v-n- 1556
e(n-v-n(en- 1567
e(fn-a- 1548
e(n-∑[-ac-[^-zsen-a- 1558
{MV}cıvar›dy-anve˝a˚a
abhy›savat seek clothing/garments and so forth
familiar; conditioned {MSA}vastra-viŸe˝a˚a
e(n-n(en- 1569
R-](f-N‘r-d- 1572
infractions
Comment: Similar words are sgrib (obstruct,
{C} abhy›sa-m›rga
path of familiarization; path of conditioning
defile), bslad (pollute), zag bcas N‘r- N‘r- N‘r- N‘r-
(contaminated); dri ma (taint, stain). sud¸Ÿa
{C}path of repeated meditational practice
excellent appearance
remain (un)aware of
R-](fn-a- 1574
R^c-a- 1582
potsherd; sugar
pra˚ıta
R(-f(- 1595
R^c-d- 1583
put on; dress; wear
(as genitive particle) of; by; in; which. (as
R(]-R(]-a- 1597
R^c-v---xr-zR^c- 1584
R#n- 1577
{C}sa˙nahantı
zR^c- zR^c[- R^c- R^c[- put on; dress; wear
dR#! dR#[! dR#n! R#n! {MV}bhÒtv› … bhavati {C}put on
(as instrumental particle) by; by means of; became and becomes again; having become, it
eC-˚ hr- 1599
with; because. (as non-case particle corruptly again becomes
used in place of the non-case usage of genitive
R*]- 1585
po) ]
R*]-‰X-^ 1586
R*]-[^-do*e-t#r- 1589
R^c-t#e- 1580
{C}mah›-yaŸu
draw upward
zR^c! zR^c[! R^c! R^c[! grealty famous; greatly renowned
be! {C}Òrdhva
face upward; directed upward
n*fn-t]-pfn-t[-d[*-d-[r-d[*-dz#-‰X^-[r-V“]-a {C}point upwards
{MSA}mah›-yaŸas
supreme fame; supreme renown
c-R^c-t#e-
R*n- 1592
eCr-[fXv-d- 1618
eCen-a-‰X-y*]- 1608
{MSA}dvyasa˙khyeya-sam›pti
{LCh,C,L,MSA}sa˙khy› two [periods of] countless [eons]
{L}viŸ›lakırti number; enumeration; calculation; finished/completed/fulfilled
ViŸ›lakırti [name of a Tath›gata] computation; reckoning; tally Comment: "Countless" in this context is said to
{C}calculation; counting; numbering; definition; be a number very diffuclt to reckon,
eCen-a-t]- 1609
renowned; famous
eCrn-f*[-a- 1631
eCen-a-gf- 1611
eCrn-dl#]- 1632
eCrn-r*n- 1623
{C}wants to be numbered among; counting;
eCen-az#-Ë*n-[ae- 1613
count; enumeration
prasiddh›num›˚a; prasiddhaanum›na definite/limited in number; numerically
eCrn-n$-deçr-dc-eo(en-a- 1634
eCrn-t]- 1624
included in numerical calculation
cr-e#-Ø*]-eCen-Øen-xr-[e-v-dØ*]-]n-cr-e#-e {C}they have transcended all counting
s›˙khya
lv-dX-N´ç-dX^r-eCen-a-v-f#-N√^-dz#-l*]-c#e
eCrn-n$-zeC-( 1635
S›˙khya [Enumerator]
Def.: a determinative knower that in
eCrn-t]-a- 1625
dependence on its basis, a correct sign of {C}sa˙khy›˙ gacchati; {C} parisa˙khy›ta
renown, is incontrovertible with regard to its go in the count of; reckon as
object of comprehension, a terminological {LCh}s›˙khya {C}comes to be styled/called; derives his name
suitability S›˙khya; S›˙khya ("Enumerators") School from; it gives sense to say; be reckoned among;
Comment: This is one of the three divisions of
inference (rjes dpag)—inference through Comment: A non-Buddhist school renowned is called; reckoned up as
power of the fact (dngos stobs rjes dpag), in Buddhist texts as the precursor of all Indian
eCrn-n$-zeC-( zR^c-c(- 1636
inference through renown (grags pa'i rjes systems and so called due to the belief that
dpag), and inference through belief (yid liberation can be gained through thoroughly
{C}parisa˙khy›ta
ches rjes dpag). understanding the enumeration of twenty-five
go in the count of; reckon as
categories of objects of knowledge which
eCr- {C}reckoned up as
1614
principally involves distinguishing between
mind and twentt-four categories of matter.
Ÿıta
eCrn-a- 1626
cold; cool
ga˚an›
counting
{C}sa˙khy›˙ gacchati
go in the count of; reckon as
zeC^d- zeC^d- zeC^dn!eC^d- eC^dn- z#-dNø ]-dt(n-’f-ac-db[-a-v*en-db[-W#-‰X-
Ocean of Good Explanations: Explanation of
sidh; {MSA,MV}siddha; siddhi; {MSA}›pti
{C}comes to be styled/called; derives his name (e.g.: manorath›pti) the Treatise "Establishment of Freedom from
from; it gives sense to say; be reckoned among; be established; be accomplished; establish; Extremes through Understanding All Tenets" [by
is called; reckoned up as exist; achieve the Translator ‚ak-tsang hay-rap-rin-chen
(stag tshang lo ts› b› shes rab rin chen; b. 1405)]
eCf-n- xr-[e-ac-eC^d-a! [*-w(-]-i#[-[^-eC^d-a!
1638
*viddhiprav¸ttibuddhi
{LCh}cch›y›; {MSA}ch›y› awareness/mind of complete/total The Root Text on Tenets [by Jam-Âang-shay-fla
engagement; awareness/mind which engages which is the basis for his own comentary called
shadow
[its object] in a complete/total manner Great Exposition of Tenets (grub mtha' chen mo)
eC-^ 1643
eC^d-az#-fpz- 1797)]
{C}bhinna-bh›vo {LCh}siddh›nta; siddhyanta
eCd^ -fpz#-’f-ac-dle-a-c#]-a(-y*z-# s*rC -d- 1656
eC^d-d[*-Ôn-et#e-az#-x(]-o]-
eCe( -N∂-^ 1681
qualities that are the same substantial entity of zeC^d- zeC^d- zeC^dn!eC^d- eC^dn-
establishment and abiding
{MSA}ni˝panna-bodha ant
eCe( n- 1682
{L,MV}siddha; {L,MSA}siddhi; samup›rjita;
{MSA}ni˝patti; {MSA}ni˝panna
be established; be accomplished; establish;
zeC^d- zeC^d- zeC^dn!eC^d- eC^dn- eC(en-a(! eC(en-a!
exist; achieve; existent; establishment {C}siddhyanti; {L}siddhyeta
{LCh,C,L,MSA}sah›ya; {LCh,MSA}mitra;
{C}power; succeed; accomplish; stored up establish; accomplish; achieve {MSA}sah›yaka; {MSA}s›h›yya
Comment: See grub. {C}will succeed; become; arise; come to be; friend; accompanier; companion;
perfect concomitant; assister
eCd^ -a-q^]-p(d-ac-zR^c- 1663
zR^c- zR^c[- R^c- R^c[- zeC(r-! zeC(rn! eC(r-! eC(rn! zeC(v- zeC(v[- eC(v- eC(v[-
{C} (na) sa˙v›sa-Ÿıl› (bhavati) {L}gr›ma {C}mukta
{C}she abstains from habitual cohabitation(?) town/village. (as verb) die; one who has died having released/loosened/freed
friends/companions
eCv( -d-i#[- 1714
{C}gr›m›nte
eCe( n-a(-vn-D√rn-a- 1693
{C}freedom
eCe( n-a(c-r]-a- 1694
{LCh}parak›ya-praveŸa-yoga
eCv( -d-a(- 1715
or Pura˙dara.
E√-d- 1718
E√en-È*[-zR^c- 1720
E√rn- 1738
E√r-pr-a- 1724
E√-^ 1747
E√v-d- 1739
{L,MSA}hastin
{C}gıta
elephant {C}vij¸mbhate song
E√r-a(-y*- yawn
1726
{C}song
{C}yawn
E√-^ R]- 1748
gaja; {C,MSA}hastin
E√r# - 1740
elephant
mischevious n›gas
E√r-a(-y*-z„^v-a- {LCh,C}dvıpa
1727
E√e* n- 1751
E√r-a(-y*-v-n(en-a- 1729
{Rigzin} a˝˛a k˝udradvıp›ni
eight small continents [of traditional Buddhist
{MV}hasty›di {C}pustaka
cosmology]
elephants and so forth book
Comment: There are eight smaller continents
in Buddhist cosmology (gling phran brgyad) {C}book
E√r-a(-y*-v-n(en-ac-f*[-a- 1730
{MSA}n›ga-svara-Ÿabd›
page; label
sound/bellow of an elephant
dË([- Ë([- dË([- Ë([- {C} ›gantuka(m) dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-
sudddenly; adventitiously; temporarily
{LCh}nid›na the two—negative [phenomena] and positive
{C}(something) adventitious
introduction; specific teachings [phenomena]; the two—refutation and
{C}vy›p›rita
factor of adventitious purity [ee ze(e dqe w(en-
talk; say; mention; express; propound
Comment: A state of purity brought about by
{C}set to work {LCh,MSA}prati˝edha
the path rathan than a factor of natural purity
negation; refutation; negative [phenomenon];
E√r* n-a- 1760
(rang bzhin rnam dag gi cha).
cessation; negative phenomenon
E√-( d$c-d- 1771
E√e( - 1773
h$v-R#n-Ø(en-ac-dX-d!
side; proximity {C}vidyuta; {C}vidyut; vidyuj-jyotis Def.: an object realized by the conceptual
adventitious defilement/stain
negative word/term [ed! ze*dn! dqd! w(d! dNø]- Nø]( - dNø][- Nø]( [-
f-f#-f#]-f*[-[ee-az#-N´ç- {MSA}vasana {MSA}tu˝ita-bhavan›dy-upapatti-sa˙darŸana
ma, mi, min, and med are negative terms cover; spread over thoroughly displaying birth in the Joyous Land
and so forth
[ee-az#-’f-a-bc-]n-[ee-a-v-enc-[^-f#-d [ez-
1793
1782
[ez-d- 1803
[ee-dX- 1784
xn-ddn-W#-[ez-d-
arbitrarily
joy of descent from above
{LCh}prati˝edhya; ni˝edhya
[ez-Nø]( - 1796
[ez-[r-V“]-a- 1797
the object of negation
{MSA}sukham anubhavati
[ee-dX-ze(e-az#-Ø(e-a- 1786
[ez-V“]- 1798
refutes an object of negation
[ee-dX-r(n-d;$r-d- 1787
spungs).
[ez-d-[r-d[*-d-dNœ[*≈ -a- 1808
[ez-V“]-z„#-a- 1799
basis of negation
{C}no discontent
{MSA}rati-hetutva {C}pramoday›ti
[ez-d-[r-fh$rn-ac-V“]-a- 1813
{MSA}prıti … agry›
[ez-d-[r-x#[-d[*-Nœ-*≈ d- 1814
supreme of joys; supreme joy {MSA}(› Ωmud): ›modate [mi dga' byed pa =
{C}prıti-saumanasya-j›ta {MSA}udvejana]
[ez-dz#-cr-dl#]-t]-d[*-dz#-cr-dl#]-t]- 1826
{C}exultant and glad; full of zest and gladness; {C}dear and pleasant forms ('things' would be
overjoyed and enchanted better) {C}ramya-vana
{C}delightful forest
[ez-d-N“[^ -az#-x#[-dX[* - 1815
[ez-dz#-c(- 1827
[ez-l#r- 1840
Comment: One of the seven preparations {C}take delight in; enjoy oneself; delight in;
(nyer bsdogs, sam›taka) for a concentration {MSA}mudit›Ÿaya have joy
(bsam gtan, dhy›na). joyous thought; thought of joy
[ez-cd-[dr-sXe^ - 1841
[ez-d-]#-d[*-d-[r-f#-zdCv-dz#-’f-a-x#]- 1816
[ez-dc- 1829
[ez-dc-zR^c-c(- 1830
nava; {C}kuk˝it›
Når- Nå(r- Nårn- Nå(rn- nine; all
zR^c- zR^c[- R^c- R^c[- {C}belly
{C}rati-jaha {C}ramate (=bhakti˙ karoti); {C}sp¸ha˚ıya Comment: "Nine" may come to mean "all"
abandoning/forsaking joy become joyful due to the fact that there are nine levels in
{C}forsaking delight {C}enjoy oneself; delights in; have joy; to be cyclic existence.
envied; enviable; desirable
[ez-d-dX[* -a- 1818
[e^-a- 1843
{C}rati-kara; {MSA}mudit›yata
{L}nava; {MV.V.28}navama; {MSA}navamı
{C}giving (joy) {MSA}›varjana; {MSA}(Ωprı): prı˚ayati; ninth
{MSA}prema˚ıy›; {MSA}rañjikatva;
[ez-d-f*[- 1819
[e^-a(- 1844
{MSA}sa˙tu˝˛i-karin
{C}arati take delight
the nine; all nine
joyless; absence of joy; without joy/pleasure
[ez-dc-f#-dX-d- 1832
[e^r- 1845
{C}not content; no content
{L}anabhirati
[ez-d-x#[-v-dX[* -a- 1820
{MSA}(Ωprı): prı˚ayati
[e^r-]f- 1846
[e^r-]f-zsC^v-R#-‰Xv-a(z#-[d(]-a(-x#n!
[ez-dz#-∑[-ac-dNœ[*≈ -a- 1822
generate a particular/specific/instance/type of
joy vacation; holiday
{L,MV}Ÿubha; {L}kuŸala; {L}kaly›˚a sÒtra passages on the twenty members of the {MSA}Ÿubh›bhir›mat›
virtue; virtuous; wholesome spiritual community manifestly liking virtue
good; merit; lovely; pleasant; helpful
[e*-z[^]-sv-y*]-a- [e*-d-dt$z-# vn-W#-vf-
1862 1869
precursor of Mah›y›na.
[e*-d- {L}kuŸala-dharma
1863
{C}Ÿubhak¸ts˚› (dev›)
{C}Ÿubhak¸ts˚› (gods) virtuous/wholesome doctrine/phenomenon
{LCh,C,L,MSA,MV}kuŸala;
[e*-dt$z-# vn-W#-vf- [e*-d-zu$e-z[([-
1851 1871
{C,L,MSA,MV}Ÿubha {C}(=praŸasta);
{C,L,MSA}kaly›˚a; {MSA}kalya; {MSA}Ÿukla
{MSA}daŸa-kuŸala-karma-patha {MSA}Ÿubha-v¸ttau … ›Ÿaya¯
virtue; virtuous; wholesome; virtuous factor
path of the ten virtuous actions wish to engage in virtue
{C}wholesome; good; lovely; pleasant; merit;
fh]-i#[! {MSA}Ÿubha-dvaya
{MSA}kuŸala … dharma
virtuous doctrine v$r-[^-dNø]-a-er-l#e-cr-zdCn-’f-Nƒ#]-d[*-d-zdX#] two virtues
[e*-dNI]* - 1853
-dX*[-W#-c#en-n$-e]n-a! [e*-d-[e-]#-N´f( -a- 1873
[e*-d-[r-V“]-a- 1874
4 f-yen-a! 5 l*-N“r-f*[-a! 6
the two—laymen (up›saka) and laywomen eo#-f$e-f*[-a! 7 dÌ·]-zeC^n! 8 b#]-o^-N∂≈rn-a! {MSA}Ÿubhin
(up›sik›) with vows virtuous; endowed with virtue; possessing
Comment: the two divisions of householders 9Div.:
de-(1)x(faith
[-a! (Ÿraddh›);
10 dor-NI(2)(fn!shame
11 (hrı); (3) virtue
(khyim pa, g¸hastha). embarrassment (apatr›pya); (4)
[e*-d-[r-f#-[e*-dz#-vn- 1875
non-attachment (alobha); (5) non-hatred
[e*-dNI]* -f- 1855
(adve˝a); (6) non-ignorance (amoha); (7)
{MV}kuŸal›kuŸala-karman;
effort (vırya); (8) pliancy (prasrabdhi); (9)
up›sik› {MV}Ÿubh›Ÿubha-karman
Comment: Virtuous mental factors are one of
female approacher to virtue; laywoman six main groupings of mental factors (sems virtuous and non-virtuous actions
byung, caitta): (1) five omnipresent (kun
[e*-[r-f#-[e*-dNœ[*≈ - [e*-d-[r-f#-[e*-dz#-vn-W#-vf-[r-[*z-# zdCn-d$
1856 1876
irreversible aspirants to virtue who are [still] dN´(f- N´(f- dN´(fn- N´(fn-
learners {MSA}Ÿubha-bh›van› {MSA}ameya-Ÿubhat›Ÿraya
meditate virtue; meditatively cultivate virtue source of immeasurable virtue
[e*-z[^]-[q(]-fy(e- 1858
(1391-1474)]
[e*-d-N´d&ç -a-’f-a- 1867
{L}kaly›˚a
[e*-z[^]-‰X-fh(- 1860
[e*-d-f-x#]- 1882
not engaged in virtue increasing virtuous
qualities/practices/phenomena
[e*-d-v-el(v-d- 1895
{L}akuŸala
[e*-dz#-y(n-zs*v-dc-zR^c-d- 1906
[e*-d-f-dnen-a- {MSA}kuŸala-dharma-v¸ddhi-gamana
1883
tending to virtue; flowing to virtue
increasing virtuous
[e*-d-dnen-a- 1896
non-accumulation of virtue
virtue accumulated
[e*-d-f#-dNœ[*≈ -a- 1884
{MSA}kuŸala-dharm›bhiv¸ddhi
[e*-d-dnen-an-cd-er- 1897
increasing virtuous
dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ - {MSA}Ÿubh›caya-prapÒr˚a qualities/practices/phenomena
{MV}kuŸalasy›nutpatti¯
[e*-dz#-y(n-v-e(fn-ac-dXn-a- 1908
filled with accumulated virtue
ungenerated virtue; not generating virtue
[e*-dz#-eCe( n-a(- 1898
{MV}kuŸaladharm›bhy›sa
[e*-d-f#-;[-dX-dz#-sXc# - 1885
accustomed to virtuous
{MSA}kaly›˚a-mitrat›
{MV}kuŸalasy›k˝ay›ya qualities/practices/phenomena
virtuous friend; spiritual guide
in order not to extingtuish virtue
[e*-dz#-y(n-v-N∂c(≈ -d- 1909
Comment: See dge ba'i bshes gnyen.
[e*-d-l]-a- 1886
[e*-dz#-y(n- 1899
virtuous/wholesome
[e*-dz#-y(n-n$-N‘r-d- 1910
qualities/practices/phenomena
{MSA}Ÿubhe sam›d›payate (sic)
Comment: See chos.
cause to assume pure virtue N‘r- N‘r- N‘r- N‘r-
[e*-dz#-y(n---W#-eg·-d(- 1900
[e*-d-x#[-v-dX[* - 1888
{MSA}kuŸala-dharm›bh›sa
appear as virtuous
{MSA}kuŸala-dharma-pr›dh›nya
{MSA}Ÿubha-manask›ra qualities/practices/phenomena
chief/principal/main of virtuous
taking virtue to mind; contemplating virtue
[e*-dz#-sXe( n- 1911
qualities/practices/phenomena
[e*-d-cd-o^-N∂c(≈ -d- 1889
{L}kuŸala-pak˝a
N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[- {MSA}kuŸala-bh›van›-nirantar›bhiyoga class of virtues; class of virtuous
{MSA}kuŸala-prayoga qualities/practices/phenomena
uninterrupted effort at meditative cultivation
thoroughly engaging in virtue
[e*-dz#-f*-o(e-‰Xn-b#r-env-d- 1912
of virtuous qualities/practices/phenomena
[e*-d-v-ze([-a- [e*-dz#-y(n-t]-
1890 1902
{C}Ÿubha-pu˝pita-Ÿuddhi
broad and bright flower of virtue
[e([- ze([- dq([- ze([- {C}kaly›˚a-dharmin
{C}sweetly blooming purity
{MSA}kuŸala-prati˝˛h›pana having the quality of virtue; having the
attribute of virtue
[e*-dz#-Ì-d- 1913
establish/set in virtue
{C}virtuous/lovely in character
[e*-d-v-zu$e-ac-z[([-a- 1891
{L,MSA,MV}kuŸala-mÒla; {MSA}kuŸala-dharma
[e*-dz#-y(n---zp(d-d(- 1903
dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ - {MSA}kuŸala-mÒla-sasya; {MSA}kuŸala-sasya N∂≈r- N∂≈(r- N∂≈rn- N∂≈(rn-
harvest of virtue
{C}avaropita-kuŸala-mÒla {C}aŸr›ma˚a
{MSA}utpanna-kuŸala-mÒla-sasya-dhva˙sana
[e*-dz#-Ì-d-‰X-y*-d-i#[- 1916
destroying harvests of virtue that have been dNø]- Nø]( - dNø][- Nø]( [-
{MSA}kuŸala-muÒlaud›ryatva generated
neutral; not indicated/revealed as either virtue
vast roots of virtue
[e*-dz#-v(-o(e-‰X-^ fh]- 1931
or non-virtue
[e*-dz#-Ì-d-et([-a- 1917
Comment: Explanation of lung du ma bstan
{MSA}Ÿubha-sasya-nimittatva pa (not indicated/revealed).
{MSA}kuŸala-mÒla-samucchedana signs of harvest of virtue
[e*-Ì- 1943
[e*-dz#-Ì-d-if-y$r-d- 1918
[e*-dz#-Ì-d-
[e*-db*n- kuŸula-mÒla
{MSA}kuŸala-mÒla-daurbalya {L,MSA,MV}kaly›˚a-mitra virtuous/wholesome root(s); roots of virtue
weak roots of virtue spiritual guide; virtuous friend; virtuous
good friend
[dX*-d! 1 f-yen-a! 2 z[([-yen-f*[-a! 3
{MSA}aprameya-kuŸala-mÒl›Ÿraya l*-N“r-f*[-a! 4 eo#-f$e-f*[-a!
[e*-dz#-db*n-ei*]-[r-V“]- 1933
Ÿrama˚era
{L}aparipakva-kuŸala-mÒla¯ {MV}kaly›˚a-mitra-vaidhurya novice monastic
unripened/unmatured roots of virtue not having a spiritual guide; one who does not
[e*-v-de-x([- 1945
[e*-dz#-db*n-v-i*-dc-dØ*]- {MSA}kuŸal›pramatta
1935
[e*-dz#-Ì-d-dnen-a- [e*-dc-dX-d-
1924 1937
Ge-luk
Comment: See dge lugs pa.
{MSA}upacita-kuŸala-mÒla; {C}kaly›˚a
[e*-v$en-a- 1948
{MSA}kuŸala-mÒlopacaya acting virtuously
accumulated roots of virtue {C}helpful(ness); lovely; good
Ge-luk-fla [school of Tibetan Buddhism founded
[e*-dz#-h·en- 1925
[e*-N∂r(≈ - 1940
[e(rn-zeCv* -
1962
recluse; ascetic {MSA}abhipr›yika
having a thought behind it; having another
[e*-N√r( -e#-N“f( -a- 1953
thought
[e(rn-a-t]-R#-[(]- 1968
monk and nun faction relying on the SÒtra Unraveling the
Thought
[e*-N√r( -[^-b*n-a- 1955
{MSA}abhipr›yik›rtha
[e(rn-o*- 1963
bhik˝u˚ı
[e(rn-a-fj[-[*- 1970
[e*-N√d( - [(]-z[#-v-[e(rn-]n-
1958
thought of the scripture and thought of the ‘Treatise on the Middle’” (dbu ma la ’jug pa’i 1 9 7 2
Ÿrama˚› speaker [of the scripture] [e(rn-a-b#]-o^-;d-
female novice {MSA}bh›v›tigahana
[e(rn-a-dqCv-d- 1965
antelope
commenting/commentary on the thought;
{C} samanv›harati
unraveling the thought
(=bhavaty›-rÒpe˚a-avadh›ra˚›t)
{C}his mind is impressed by; consider; bring
out; bear in mind; bring to mind; behave
towards(?); thinks to himself
[e(rn-ac-zR^c- 1974
{C} samanv›harati
{C}his mind is impressed by; consider; bring
out; bear in mind; bring to mind; behave
towards(?); thinks to himself
N‘r- N‘r- N‘r- N‘r- [e([- ze([- dq([- ze([! Nå≈[- Nå≈([- Nå≈[- Nå≈([-
appears to be the thought e[-f(-de[- [e([- de[- [e([- {C}ra˚ya-viveka-c›ri
{C}sth›payati {C}one who courses in the detachment of the
[e(rn-ac-fj[- 1976
[e(n-y*[-W#-N´-ç 1994
{C} prati˝˛h›payeyam
by means of that the purpose is achieved
set/state/establish/arrange/register/make a
the basis in [Buddha's] thought and the damage
record/place [on throne]/put [a signature]; Ø(en-[e(n-ac-f-;[-
to what is explicitly taught
array; affix; smile; laugh; make smile/laugh not only is it necessary to realize
Comment: The first and third in the triad of
{C}I could establish
factors involved in passages requiring
[e(n-a-Vøn( -az#-eCrn-r*n- 1996
[e(]-a- 1985
interpretation—the basis in [Buddha's]
thought (dgongs gzhi), purpose (dgos pa), and definite enumeration in terms of purpose;
damage to the explicit [rendering] (dngos la {C,MSA}ara˚ya; {C}›ra˚yaka; {C}rany› definite enumeration relative to purpose
gnod byed) monastery; forest; hermitage
[e(n-a-pfn-t[-dX[* -a- 1997
d[e-v-[e(rn-n$-en(v-]#! {C}ara˚ya-vanaprastha
{C}k›rya˙ karoti
h‹e-v-NI]-eo[-t#r-[(]-r*n-ac-zj‹]-a-[r-dtn- {C}jungle
performs its purpose
an-’f-ac-e;#en-b#e-az(! [e(]-a-]en-„([-y*]-a(- 1987
{C}does its work
“Please pay heed to me” means “hear [my]
[e(n-a-dX[* -]^n-a- 1999
{L}ara˚yamah›vana-prastha
words and definitely grasp their meaning,” and
great forest; hermitage in a great forest
therefore means “watch [over me]!”{Dor {C}k›rya-samartha
[e(]-a-a- 1988
45a2./ 273.2} able to perform its purpose
{C}capable of doing; business
[e([- 1980
{C}›ra˚yaka
[e(n-a-f*[-a- 2000
{C}forest-dweller; belonging to the forest
[e([- ze([- dq([- ze([!
[e(]-a-v-e]n-a- 1989
{MSA}ni˝prayojana
e[-f(-de[- [e([- de[- [e([-
set/state/establish/arrange/register/make a without purpose; without need
{C}ara˚ya-v›sa
record/place [on throne]/put [a signature];
[e(n-a-x(rn-n$-eCd^ -a- 2001
forest-dweller; dwelling in monastery
laugh; smile; make laugh/smile
{C}dwelling in the forest
k¸ty›nu˝˛›na; {L}k¸ty›nu˝˛h›na
[e([-a- 1981
[eC-fr-d-x#]-o*- 2021
Comment: This is one of the eight types of
{LCh}ari; {LCh,MSA}ripu; {LCh,L}Ÿatru; enterers and abiders (zhugs gnas brgyad):
{C}pratyarthika Approacher to Stream Enterer (rgyun zhugs {C}bahu-pratyarthik›ni-bhavanti
foe; enemy zhugs pa); Abider in the Fruit of Stream {C}provoke much hostility; surrounded by
{C}provokes hostility; hostile forces Enterer (rgyun zhugs 'bras gnas); much hostility
Approacher to Once Returner (phyir 'ong
[eC-dt(f- [eCf-a-
2006 2022
[eC-dt(f-l^en-a- 2012
{C}raha-pratyaya-y›na
el(f- zu(fn- dt(f- y(fn- de[! [e([! de[! [e([! e[-f(-de[! [e([! de[!
vehicles of Hearers and Solitary Realizers
{L,MSA}arhat; arhan [e([!
[eC-’fn- 2015
laugh; smile; make laugh or smile
Foe Destroyer; Enemy Killer
de*en- 2028
Comment: See dgra bcom. {C}Ÿ›trava
enemies; foes
[eC-dt(f-az#-f∑*]-a- 2010
{LCh,MSA}vighna
{C}multitude of enemies obstacle; obstructing force; obstructing entity;
f∑*]- f∑*]- f∑*][- f∑*][-
[eC-d(- obstructor; interference; evil interference;
2016
{C}amitra
one acting as an enemy; foe; enemy
{C}foe
{C}avighena dR#- dR#[- dR#n- R#n- deC[( ! deC[( ! deC[( ! zeC[( ! deC[( ! deC[( !
unobstructed; without obstacles/ interference
do; perform; make; act; manufacture {L}y›na
{C}without fail progress; get along; advance; proceed; travel;
dR#n-ac-zR^c- 2042
de(-Nø-* 2033
{C}calculation
deC[( -a- 2055
deCr-d- 2044
{C}going; route; destiny; resort; where it has
{C}pr›vara˚at›; vastra gone to; means of salvation; route; departure;
clothing {C}ga˚an›; {MSA}sa˙khy› situation; place of rebirth; goal
{C}upper garments (of a monk) count; number; calculate; compute; reckon;
enumerate; tally; numerate
l#-d-deC([-a-et#e-a$-az#-i]-p(n-
de(-el#- 2035
dR#- 2036
{C}k›rya
deCrn- 2048
dR#-d-f-fy#n-a- 2038
deCrn-a-[r-elv-d-[r-dØen-a- 2049
fe^-d- 2060
counting and measuring/comprehending and
dR#[- 2039
analyzing
{C}udagra; {MSA}dh¸ti
deC-( d- 2050
dR#- dR#[- dR#n- R#n- please; make happy; gladden
do; perform; make; act; manufacture {C}sa˙gıti {C}elated
dR#[-a- {C}chorus
fe^-dc-zR^c-d-
2040 2061
{L}niruddha; {C,MV}nirudhyate
fe^-dc-dXn-a- 2064
{C}n›tha be stopped/obstructed/destroyed/ceased/halted
{C}›r›dhayati (cittam) protector; benefactor {C}stopped; destroyed; obstructed
pleased; made happy; gladdened {C}benefactor; savior dl#-d‰X-a-vn! x$v-v-d[e-f*[-fp(r-]-]#!
{C}gladden
fe(]-dR#[-a- 2077
nC#[-az#-n-d(]-zee-ac-R^c!
fe^-dc-dX[* -a- 2065
fe(]-dtn-a- 2078
zee-dX- 2088
fe(]-a(- 2079
{C}grıv›
{C}(nape of the) neck {LCh}n›tha zee- zee- zeen- zeen-
protector; benefactor object
fe(- 2068
D√-f-[r-fe(]-a(-zuf-az#-[dXrn-v-sXe-hv-v(! stopped/obstructed/destroyed/ceased/halted
zee-f*[- 2089
head; top; beginning I bow down to the Lama and the Protector
Mañjugho˝a
fe(-et#e-o^- 2069
{L}ek›˙Ÿika {LCh}aniruddha
certain; for sure without cessation; unimpeded
zR^c- zR^c[- R^c- R^c[-
zeen- 2090
fe(-et([-a- {C}n›tha-karaka
2070
n*fn-cen-a-zeen-]n-f*[-az#-sX#c-c(!
fR(en-a(c- 2082
zeen-a- 2091
end
{LCh}grıva
fe(-[r-¤r-ve- 2072
zee- zee- zeen- zeen-
neck; throat (hon.)
{L,MSA}niruddha; {L}nirodha
{C}Ÿira-hasta-pad›
feC]( -d$- 2084
be stopped/obstructed/destroyed/ceased/halted
head, legs, and arms; head, feet, and hands
zez-l#e- 2092
{C}head, hands, and feet shell [cowries, that is, small shells used as dice]
fe(-]e- zee-
2073 2085
{LCh}kaŸcid
some
[head-black] laity; lay person zee- zee- zeen- zeen- en$r-cd-zez-l#e-o^-
d([-W#-a$c-‰Xv-fe(-]e-x(rn-W#-Ë*- {L}(niΩrudh): nirodha; {L}niruddha
in some scriptures
Foremost of the laity of Tibet, kingdom of the be stopped/obstructed/destroyed/ceased/halted
zez-cd- 2093
dead{GZ 68b.5} be stopped/obstructed/destroyed/ceased/halted
zez-bn- 2094
{C,MSA}udgha˛ita-jña
understands through mentioning the beginning
and does not understand through mentioning several; a few
the beginning; those who...
{C}(un)acquainted with the main points;
understands as soon as the main points are
mentioned
the main of the objects of meditation of the rtog med mngon sum ltar snang).
three lineages are contradictory
contradictory normative pervasion Check
zev-:√- 2110
contradict
contradictions, beyond worldly examples
{C}opposes; to obstruct; contradict; bring into {MSA}avasa˙bodha; {MSA}gamika
zev-Når( -e#-[}n# -v]- 2101
conflict with
head; top; beginning
zev-dc-dX[* ! zev-dc-f#-dX[* - 2106
ze(-Ì·f- 2117
{C}virodhayati
{C}opposes; to obstruct; contradict; bring into
begin; initiate
conflict with
i(]-N´ç#d-f-v$n-a-f-Nårn-dc-[^-b*n-N´ç#d-Nå(r-dz#-z
zev-f*- 2108
e(-f#-Ì·f-az#-h$v-z[#-b#]-[^-zp[-[*-
firebrand
this way of not beginning to abandon the
obstructions to omniscience until one has
abandoned all the afflictive obstructions is very
correct
ze(-v(e- 2118
nirodhasam›patti
w^rn-ze([-a-
absorption of cessation; meditative absorption cite/state sources zR^c- zR^c[- R^c- R^c[-
of cessation re-ze([-a-v-n(en-a-fj[-]n- {C}sa˙vartayati
{C}will lead to
ze(e-d[*]- 2123
having made a statement of speech, etc.
zR^c-az#-N“e^ -dN®v- 2140
ze([-a- 2133
ze(e-az#-d[*]-a-
nirodha-satya [e([- ze([- dq([- ze([- zR^c- zR^c[- R^c- R^c[-
true cessation; truth of cessation vipari˚›ma-du¯khat›
{C}niyojana; {C}prasth›payati;
[change-of-suffering]; suffering of change;
ze(e-a- {MSA}prati˝˛h›pana; {MSA}ropa˚a;
2124
{C}nirodhika; {C}ni˝edha; lam 'gog pa = record; place [on throne]; put [a signature];
{MSA}paripantha array; affix
cessation; stopping
zR^c- zR^c[- R^c- R^c[-
{C}enjoining; set going
{L}pari˚›ma; {L}abhyupaiti;
{C}which stops; inadmissible; refrain;
ze([-ac-dX[* - {C,MSA,MV}vik›ra; {MSA}vik›rit›;
2134
ze([-h$v- 2135
{C}aniruddha
non-cessation; not stopped; not ceased zR^c- zR^c[- R^c- R^c[-
{C}not stopped [e([- ze([- dq([- ze([- {L}avaivartika; {L}ak›raka; {L}avik›ra;
mode of statement {L}anabhisa˙sk¸ta
ze(e-az#-NIf( n-zu$e- 2127
immutable; unchanging
zR#r- 2136
ze(e-az#-]^n-a- 2129
capacity to stop/cease
zR^c- zR^c[- R^c- R^c[- {C}patana put together; fit in/together with; make
{C}fall; falling correspond
{C}avaivartika; {L}ak›raka; {C}avik›ra;
{L}anabhisa˙sk¸ta
zR(en-a- 2156
z[([-a-pfn-t[-zeC#e-[qz-dc-zR^c-c(!
immutable; unchanging It is difficult to put together all their assertions
{C}irreversible; does nothing; without an agent; j›va
not effected; not brought about; free from rapidity en$rn-a-[r-f#-zeC#e-an-
conditions; without modification; immutability; since this does not fit together with the statement
zR([-a- 2157
immutable
zeCd# - 2167
zR^c-d-z(n-a-f-x#]- 2146
{MSA}akauk¸tya; {MSA}avipratis›ra
lack of contrition/regret/feeling sorry/remorse {L}apacaya; {C}parih›˚i; hıyate;
zR^c- zR^c[- R^c- R^c[- {MV,MSA}h›ni; {MSA}hr›sa
zR([-a-f*[-a-v-n(en-az#-c#f- 2159
{C}ah›na; {MV}ahına(t›)
{C}vipari˚›ma-dharmin
{MSA}avipratis›rı k›la˙ karoti non-diminishment; non-decrease
having the attribute/qualilty of change
undergoing the time of death without {C}cannot diminish
{C}liable to reversal
contrition/regret/feeling sorry/remorse
zeCd# -a-f*[-a- 2170
{MV}ahına(t›)
zR^c- zR^c[- R^c- R^c[- {MSA}kauk¸ty›vara˚a non-diminishment; non-decrease
vipari˚›madu¯kat› {C}cannot diminish
defilement of contrition/regret/feeling
suffering of change/vicissitude sorry/remorse
zeCd# -ac-dR#[-a- 2171
zR([-ac-dX[* - 2162
{C}h›rika
zR^c- zR^c[- R^c- R^c[- {MSA}kauk¸ty›yate diminish; make diminish
pari˚›ma-viŸe˝a cause to be contrite/to feel regret/to feel {C}which takes away
type/instance of transformation sorry/to be remorseful
zeCd# -ac-f-dXn-a- 2172
zeCf- 2163
zR^c-h$v- 2150
{L}aparih›˚i
{C}tira not diminished; not decreased
zR^c- zR^c[- R^c- R^c[- bank of a river; riverbank never diminish; will never lose again
how it comes to be {C}riverbank; shore
zeCd# -f*[- 2173
zR^c-l#r- ]*-ci-j-]z#-zeCf--
2151
{C}ah›ni
bank of the Naira˙jana
zR^c- zR^c[- R^c- R^c[- non-diminishment; not diminished
zeCf-a- 2164
{C}upaiti {C}do not diminish
{C}approach; come to; run through; get to;
zeCf# - 2174
{C}hanu
implies; undergo; bear; admits of
{C}jaws
zR*[-a- 2152
zeC#f! zeC#f! zeC#fn! zeC#fn!
zeCn-a- 2165
zR*[-ac-dX[* - 2154
‰X-Ë*-zeC#n-
{C}vig¸h˚ıte
Ling Dynasty [502 - 557 ce] of China
{C}quarrel with
zeCv* -y$r-[(]-env-
zeC^d- zeC^d- zeC^dn!eC^d- eC^dn- extend; apply
{MV}prasidh-; {MSA}(Ωsidh): sidhyati; yang [*n-z(e-f-’fn-v-c#en-zeC* dqCv- zeC*v- dqCv[- zeC*v[-
dag par 'grub = samud›gata abhisamay›la˙k›r›loka
[you] should extend this to the others below as
establish; achieve; exist; accomplish [Haribhadra’s] Clear Meaning Commentary
appropriate
See: grub, grub pa. (spu˛h›rtha, ’grel pa don gsal), or
N®-fz#-c#en-zeC*-N∂≈c-]n-b*n-ac-dXz( Commentary on (Maitreya’s) “Ornament
zeCd^ -a- for Clear Realization, Treatise of
2178
zeCf* n- 2188
{L}ni˝p›dana; {C,MV,MSA}ni˝patti
{C}(=parini˝patti = parini˝padyate); it is said in the commentary
{MSA}parini˝patti (e.g.: [eCf! zeC*fn! dqCf! „*fn!
zeCv* -dX[* - 2196
dharma-k›ya-parini˝patti); sam¸ddhi;
establish; achieve; exist; accomplish arrange; set out
{C}accomplish; accomplished;
zeCv* - 2189
dqCv- zeC*v- dqCv[- zeC*v[-
accomplishment; (reach) consummation;
creation; total reality; comes to completion commentator; elucidator
dqCv- zeC*v- dqCv[- zeC*v[-
zeCv* -db[- 2197
zeCv* -a-[(
dqCv]- -env-
zeC*v- dqCv[- zeC*v[- exposition/explanation
{C}moving towards
{LCh}v¸tti; {L}nirmocana; {MV}bh›˝ya
zeC^d- zeC^d- zeC^dn!eC^d- eC^dn- zeC-( [(]- 2201
commentary; exposition; elucitation;
{L}s›dhaka; {MSA}siddhi (e.g.: artha-siddhi) explanation
{C}jagad-arthya; {C}jag›rtha
accomplisher; that which accomplishes; means
welfare/weal/aims of transmigrating beings
of accomplishing/achieving/establishing
{C}weal of the world
zeCn^ - 2186
zeC-( d- 2206
{C}jan›rtha
{L,MV,MSA,C}gati; gant¸; {C}jag›nukampi
{L,MV,MSA,C}gamana; {C}gacchati; for the sake of transmigrating beings
{C}weal of the world because of being endowed with compassion for
{MSA}upaga; {MSA}ga (e.g.: p›ra-ga);
{MSA}g›mit›; {MSA}g›min; transmigrating beings
zeC-( dz#-[(]- 2216
transmigration [state of rebirth]; {C}compassionate for the world
transmigrator; going; go away from
zeCe( n-a-f-x#]- 2228
{C}jag›rtha
{C}goes; go away; walk; go through; come to;
journey; the journey will bring to; the world; to welfare/weal/aims of transmigrating beings
{C}asamavahita
pass on; transmigrates; pass away from; come weal of the world
not accompany
along; going out
zeC-( dc- 2217
{C}they do not meet; do not achieve a
zeC-( d-q^]- 2207
synthesis; is not in touch
{C}gamana
zeCr( - 2229
{MSA}sarva-jagat going; going away from
all transmigrating beings; all the world {C}motion; pursue; walk; going (to)
zeC(r-! zeC(rn! eC(r-! eC(rn!
zeC-( d-V®c-zw(c-d- zeC-( dc-dR#[-a-
2208 2218
{C}sthita (=vyavasthita)
{C}pañca-gatika {C}nirgamika die
cycling/travelling in the five transmigrations going; going away from; make go away {C}establish; stood firm; stand (just now);
{C}which causes to go; what makes go away standing; abide; abiding; steadfast; established
{C}with its five places of rebirth
remains; continuous
zeC-( d-[}e^ - zeC-( dc-zR^c-
2209 2219
check tenses
{C}pariy›ti; {C}vrajate; {C}sam›gamati
˝a˜-gati
zeCr( n- 2230
{L}agamana {C}gamana-sa˙jñin
not go; not transmigrate; not go away zeC(v- zeC(v[- eC(v- eC(v[-
thinking to go/go away
release; liberate; free; loosen
{C}with the constant thought of getting away
{L,C}apakrama˚›
in order to go/depart
{C}to induce to depart; go away
›^[- 2246
argue; dispute; debate
eC(n-et#e-t#e-yc-[^-Nœ≈*-dc-z[([-
›(v[- 2257
‰X- 2258
production in three types
Comment: This is one of the three assertions {MV}uddhata; {MV}auddhatya
concerning mental direct perceptions wild; excitement; desirous excitement; excited {L}mudra
indicated on this occasion (skabs 'dir bstan e!xe-›([- vast; broad; extensive; seal
gyi yid mngon): production only at the end of
‰X-y*- 2259
wild yak
a continuum (rgyun mtha' kho nar skye ba);
alternating production (spel mar skye ba);
›([-t#r- 2248
{C}vaipulya; {MSA}vipula
and production in three types ('gros gsum [extent-big]; vast; broad; extensive
par skye ba). {C}uddhata
{C}Expanded Text(s); abundance; vast
excited
›- 2235
Comment: This sometimes refers to
{C}puffed up Mah›y›na texts in general. Compare zab pa.
{LCh}j¸; {L}jara
›([-a- 2249
‰X-y*-d- 2260
‰X-y*]- 2261
auddhatyakauk¸tya
jar›mara˚a desirous excitement and contrition/regret
aging and death {C}vipula; {C}ud›ra; {C}pravist¸ta;
›([-ac- 2251
{MSA}viŸada; {C}p¸thu
›-b#- 2239
›]- 2240
‰X-y*]-a(- 2262
›(v-d- 2253
[extent-big]; vast; extensive; broad
old {C}sublime; exalted; an uncommon degree of
d›v- ›v- d›v[ ›(v[-
›]-a-d”-v-dXr-d- 2242
›v- 2244
{MSA}apram›˚a-vistır˚a
d›v- ›v- d›v[ ›(v[- immeasurably vast/extensive/broad
to cross: d›v- ›v- d›v[- ›(v[- to susceptible to dispute
debate: d›v-= {MSA}augha
›(v- d›v[- ›(v[- ›(v-d-el]-R#-Q√]-qz#-Nœdn-fy#n- 2255
{LCh}t¸; dba' rgal
cross over
afford an occasion/opportunity for censure by
an opponent
‰X-nC]- 2290
{L}prahıyante; {L}vistır˚a
vast; extensive; broad {L,C,MSA}samudra; {C,MSA}s›gara;
Chinese bean [a reddish or whitish bean with a
{C,MSA}ar˚ava
expanded; in detail thick skin, not shaped like a kidney]
[vast-lake]; ocean; large lake
Comment: See rgya che ba .
‰Xen-a- 2291
{C}great flood
‰X-y*c-zdXr^ -d- 2267
‰X-fh·-y*-d- 2280
{LCh}mada
zdX^r- zdX^r- dX^r- dX^r- {C}mahodadhi
haughtiness
{MV}(iti) vistare˚a; {MV}iti vistara¯
‰Xen-a-[r-dCv-d- 2292
great ocean; great lake
arise/appear/occur extensively {C}great ocean
{MSA}mada-vyapet›
‰X-y*c-c(v-az#-f[(- 2268
‰X-fh·-y*]-a(- 2281
devoid of/separated from haughtiness
lalita-vistara-sÒtra
‰Xr-y[- 2293
{C}mah›samudra
Lalita-vistara-sÒtra (Extensive Sport SÒtra), great ocean; great lake
P763, vol. 27 zy[- zy[- y[- y[-
{C} [great] ocean
‰X-Ë*-zeCn# - 2269
distant and cut off
‰X-fh·-Vø-d$- 2282
‰Xr-s]-a- 2294
T'ang dynasty [618 - 906 CE] of China {C}vast like the ocean
‰X-Ë*-h‹]- ‰X-fh·-z[}-d-
2271 2283
zu#e-Ø*]-‰Xr-s]-a-
Ch'en Dynasty [557 - 589 CE] of China {C}s›gara-sam›na ›yata; lok›yata
like an ocean/lake [afar-flung]; nihilist; Annihilationist;
‰X-Ë*-n(r- 2272
‰Xr-zs*]-a- 2295
S›garamegha
‰X-]e- 2274
materialist (lok›yata)
{MSA}ar˚ava-p›raga
{LCh}cına Check Tib ex. 1—'phren pa, not
go to the other side of an ocean; cross an ocean
[vast-black]; China 'phen pa {T}Comment: See also tshu rol
‰X-fh·z-# s-c(v-sX]# -ac-zR^c- 2287
Comment: The name probably derives from a mdzes pa.
vast country of people who wear black
‰Xr-f-]n- 2296
zsen-a-[e(
dqCv- zeCr*vn-a-r*
- dqCvn
[- -ac-zeC
zeC*v[- v
{C}dÒrı-karoti
Chinese Great Commentary; Extensive enter an ocean/lake
{C}move away from; keep aloof from
Commentary on the "SÒtra Unraveling the {C}sea-going (?)
Thought" [by the Korean scholar-monk
‰Xr-c#r-a(- 2298
{C}viprak¸ta
far away; distant
kingdom
c$rthe-x#]prince
-l#r-dCSiddh›rtha
f-;*z-# c#en-f-x# ]-a-
dn([-]fn-y$r-dz#-‰Xv-wfn-Nƒ#]-dXz#-sX#c! who is either of the
{C}athwart brahman lineage or of the k˝atriya lineage and
in order to ripen the kingdom of those of small
is not a brahman
‰Xrn-dt[-ac- 2300
merit {GZ 68b.7}
Comment: This is an example of an affirming
‰Xv-„#fn- 2310
{MSA}dÒra negative which is such that the term
distant and cut off expressing it implies another, positive
secular law; royal law phenomenon from context (rang zhes brjod
‰Xrn-y[- 2301
pa'i sgras rang gi 'phangs byar gyur pa'i
Nå≈#c-‰Xv-„#fn-v-dØ*]-]n-y(n-„#fn-dX^r-Nø*! chos gzhan sgrub pa skabs stobs kyis 'phen
zy[- zy[- y[- y[- In general, religious law arose in dependence pa'i ma yin dgag).
upon secular law {GZ 68a.3} Check {T}
distant and cut off
‰Xv-y*]-a(-dl#-a(-[e- 2311
‰X]- 2302
{C}(catv›ro) mah›r›j›ni
{LCh,C,L}›la˙k›ra; {LCh,C}bhÒ˝a˚a; King Bimbis›ra
{C}vyÒha (=samÒha¯); {MSA}ma˚˜ana; {C}the four Great Kings Comment: King Bimbis›ra had different
vibhÒ˝a˚a
‰Xv-y*]-dl#z-# c#n- names during various stages of his life.
2312
ornament; adornment
‰Xv-a(-v-eof-dX-d-c#]-a(-y*z-# sCr* -d- 2321
‰Xv-y*]-c#en-dl#- R›jag¸ha
2314
{C}name of a town
[e([- ze([- dq([- ze([- c›turmah›r›jak›yika
‰Xv-a(z-# fp%n- 2323
‰Xv-fy(e- 2316
ornament-conjunction particle [a grammatical {C}r›ja-dh›nı
particle] {C}capital; royal city
{LCh}jinavara
Wr-xr-zr-en$f-‰X]-N“^[-[*- ‰Xv-a(z-# d$-l#e- 2325
supreme conqueror
the three--kyang, yang, and 'ang--are
‰Xv-]n- 2317
ornamental inclusion words {C}r›ja-putra
Comment: The three (given in example) are a child of the king; prince
{C}vyatikrama {C}prince
used with a concordant sense, a discordant
having conquered
sense, or conjunction.
‰Xv-d- 2326
{C}transcending
‰X]-Nånç - 2305
‰Xv-a(- 2318
{C}jina
ornamented; adorned; laid out with ornaments conqueror; victor; epithet of Buddha
{C}n¸pa; {C,MSA}r›ja(n) {C}victor
‰X]-dX[* -a- 2306
king; king spirit
‰Xv-d-a- 2327
‰Xv-d-c#]-a(-y*- 2328
{C}nirjaya
conquest; victory precious conqueror [i.e., the Dalai Lama]
{C}victory
dNø]- Nø]( - dNø][- Nø]( [- reign; royal succession; dynasty dNø]- Nø]( - dNø][- Nø]( [-
supreme teaching of the Conqueror [*zr-d([-W#-‰Xv-a(z#-p(e-f-eiz-„#-dg]-a(-]n-d;$r extensive indication/teaching
Comment: This refers to Buddha's teaching in
general but even more so to the Great
-dz#-‰Xv-cdn-i#-b^-Ì-[}^e-]-Vµ-p(-p(-c#-ei]-dg]-R#- ‰Xn-z[*dn- 2350
Bodhisattva] {C}strengthens
{C}son of the Jina
{L}jina-putra
‰Xn-az#- 2353
‰Xv-nCn-f- 2343
Conqueror's child; Conqueror-child [i.e.,
Bodhisattva] {C}dhamyate (=dhamyam›ne = ›pÒryam›ne)
Jinaputra {C}is inflated
‰Xv-hd- 2335
{LCh}yuvar›ja
regent [sometimes refers to Maitreya];
Gyel-tsap [rgyal tshab dar ma rin chen,
{C}r›jya
government; political authority; kingdom
e*vC -[e(
rn-a-cd-env-l*n-dX-d-fwn-az#-[d
{GD:846} Pa˚-chen ö-nam-drak-fla's (pa˚
1364-1432, who was one of the two main {C}kingship chen bsod nams grags pa) The Throat
disciples of ‚zong-ka-fla (tsong kha pa), the Ornament of Clear-minded Scholars
‰Xv-nC[# -e]n-]n- 2345
‰Xv-fh]- 2337
{C}cita; {C}pına
verb: extend; fill; spread; increase; further
v-‰X{GD:844}
v-hd-[e(Jay-·zün
rn-a-cd-env-l* n-dX-d-v*z-$ [r
Chö-„yi-gyel-tsen's (rje
adjective: extensive; broad; wide; full btsun chos kyi rgyal mtshan) Stream of Sayings
{C}hvaja {C}broad; in full; in detail; singleness; compact; of the Noble and Glorious Jay-·zün
victory banner well-developed; thick; muscular; full (of); Chö-„yi-gyel-tsan, the Elimination of Qualms
{C}banner; ensign; flag fullness (of); fulfilled; complete; fully with Respect to the Difficult Points of the First
developed; large Chapter, Called the Complete Revealer of
‰Xv-fh]-[av- 2338
b[-a-c# en-az#-‰X-fh(-
{GD:845} Kay-drup's (mkhas grub) Extensive
{LCh,L,MSA,MV}hetu; {C,MV}hetutva;
{LCh,MSA,MV,C}k›ra˚a;
ni˝yanda-phala
causally concordant effect
{C,MSA,MV}upani˝ad; {C}(=hetu-bh›va);
Explanation of the Extensive Commentary on {MSA}anvaya; {MSA,MV}nimitta; [dX*-d! 1 fX(r-d-‰X^-fp%]-R#-zdCn-d$! 2
"Prime Cognition," the Ocean of Reasoning cause; [as verb]: wander; move; go; [following
(Collected Works, X) a verb, indicates]: to be done dX*[-a-‰X^-fp%]-R#-zdCn-d$!
{C}comparison; reason; for the sake of; linked Div.: (1) causally concordant effect in terms of
‰Xn-ac- 2358
with; foundation; Origins; because; wherefrom experience; (2) causally concordant effect in
{C}vistare˚a and for what reason?; on the strength of that; as terms of performance
at length; in detail; extensively a result of; that link; observation; performance; Comment: One of the five kinds of effects
proceeds; takes place; move forward; ('bras bu). With respect to the divisions, the
spread;causality first would, for instance, be to kill and to be
Comment: See rgyas pa.
[r(n-a(z#-‰X^- killed; the second would, for instance, be to
‰Xn-ac-dqr- 2359
kill and then to kill again.
thing's cause; cause of a thing
‰X-^ fp%]-a- 2373
’f-Nƒ#]-R#-‰X^ Div.: (1) creative cause; (2) ‰X-^ fp%]-az#-N∂c(≈ -d- 2375
Terminological
[er- ze*rn- dqr- ze*rn- co-arisen cause; (3) cause of equal/similar lot;
{C}sphara˚at›; {C}sphura˚a
(4) associational cause; (5) omnipresent cause; N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[-
(6) fruitional cause
{C}radiation; radiant causally concordant application
Comment: rgyu is used to make a verbal
‰Xn-ac-Nå-(ç ]- ‰X-^ [r-ŒX]* -
2362 2376
object noun as in bsgrub rgyu which means
the same as bsgrub bya (that which is to be
if [one] elaborates extensively/at length; to accomplished/achieved/practiced) or, in hetupratyaya
elaborate extensively/at length spoken Tibetan, bsgrub ya. causes and conditions
‰Xn-ac-db[-a- 2363
hetu-pratyaya {MSA}hetu-phala
extensive explanation causes and conditions; causal conditions cause and effect
Cooment: Causal conditions are one of the
‰X-^ ’f-ei#n-W#n- 2378
‰Xn-b#r-zs*v-d- 2364
general cause
‰Xn-db[- 2365
extensive explanation
‰X-^ NIf( n-zu$e- 2370
‰X-^ d- 2381
{JH,C,MV}ni˝yanda
causally concordant ‰X^- ‰X^- ‰X^- ‰X^-
{C}outpouring; outcome {LCh}car; prac›ra; {MSA}c›ra; {C}pravartate
(=pravartayati); c›ra˚a
move; movement; the mobile [i.e., living
beings]; the animate
{C}proceeds; takes place; move forward;
spread
seven cause-and-effect quintessential correct assumption contradictory with a correct assumption for which one has a reason
instructions reason but has not ascertained it
Comment: An instance is an awareness Comment: An instance is an awareness
‰X-^ f-[f#en-a- 2384
apprehending sound as impermanent from the apprehending that sound is impermanent from
reason that it is empty of being able to the sign of [its being] a product, wtihout
[f#en- [f#en- [f#en- [f#en- perform a function (don byed nus stong gi having ascertained with valid cognition that
non-observation of a cause rtags las sgra mi rtag par 'dzin pa'i blo). This sound is a product and that whatever is a
is one of the five divisions of correct product is necessarily impermanent (sgra
‰X-^ f*[-a- 2385
assumption: correct assumption whose reason byas pa dang byas na mi rtag pas khyab pa
is not established (rgyu mtshan ma grub pa'i tshad mas ma nges par byas rtags las sgra mi
{C}ahetuka; {MSA}k›ra˚›bh›va
yid dpyod); correct assumption contradictory rtag par 'dzin pa'i blo). This is one of the five
no cause; without a cause divisions of correct assumption: correct 2 3 9 9
‰X-^ fh]-f-eCd^ -az#-x#[-[aX[( - ‰X-^ l#r-n(r-
2393
{C}without a cause
this is out of place: the causal med pa'i yid dpyod); correct assumption
nexus which has the fitness to produce its depending upon a counterfeit reason (rgyu {MSA}hetuta upatti¯
effect, the nature of a thing mtshan ltar snang la brten pa'i yid dpyod); generate from a cause
and correct assumption in which the reason is
‰X-^ vn-dXr^ -d- 2404
tantra
nimitt›bh›sa-manasik›ra {C}birth; species; kind; different varieties;
{GD:119}Ÿabdasy›nimitt›n›˙
lineage;{GD:515} indirect (as opposed to
correct assumption depending upon a get from Anne's book
direct, dngos)
pseudo/quasi/counterfeit reason
Comment: This is one of the three divisions of ‰X-^ fh]-xr-[e- 2397
enr-y*]-‰X^[-dl#-
correct assumption (yid dpyod): correct four Great Secret Tantra Sets
assumption lacking a reason (rgyu mtshan samyaº-nimitta
Comment: See rgyun.
med pa'i yid dpyod); correct assumption correct reason/evidence
depending upon a counterfeit reason (rgyu
mtshan ltar snang la brten pa'i yid dpyod);
and correct assumption in which the reason is
not ascertained (rgyu mtshan ma nges pa'i
yid dpyod). There is also a division of correct
Tenses: future, present, past, imperative 80
TIBETAN-SANSKRIT-ENGLISH DICTIONARY
different/individual continuums
‰X]^ -dtn-W#-[r(n-a(- 2428
sa˙t›n›ntara-siddhi-n›ma-prakara˚a continuous
{LCh}tantra-pi˛aka [Dharmkırti's] Proof of Other Continuums
‰X]^ -yen-f*[-a- 2430
{LCh,L,MSA}sa˙t›na; {LCh,MSA}sa˙tati;
d›v- ›v- d›v[ ›(v[- {LCh,L,MSA}srotas; {L}srota; {L}sarit; zy[- zy[- y[- y[-
{MSA,MV}prabandha; {MSA}prav›ha;
[continuum-cut-not]; without interruption;
{C}jalp›-jalpi {MSA}satata
continuation; continuum; mental continuum; continuously
{C}disputations and talk
life continuum; stream; continuity
‰X]^ -o^-l^en-a- 2434
q^]-el#z#-Ôn-‰X^]-
‰X^[-D√-f-! p*e-a-y*]-a(-‰X^[-D√-fz#-dNø]-dt(n- substantial continuation of the basis-of-all l^e- zu$e- l^en- l^en-
Ÿrota-›panna
uttaratantra; mah›y›nottaratantraŸ›stra fh]-i#[! Nœ[-t#e-[^-f-y-bn-n$-V“]-az#-[^n- Stream Enterer
[Maitreya's] Great Vehicle Treatise on the Def.: [Ke-drup (mkhas grub)]: a time which
Sublime Continuum / Treatise on the Later
‰X]^ -fpz- 2435
possesses multiple moments as its parts
Scriptures of the Great Vehicle [P5525, vol. 108]
Buddhahood.
{MSA}prabandhena hi v¸tti¯
continuous engagement
production only at the end of a continuum zy[- zy[- y[- y[- l^e- zu$e- l^en- l^en-
Comment: This is one of the three assertions {L}samita; {L}anupaccheda; {C}anucchinnam; Approacher to Stream Enterer
concerning mental direct perceptions {C}satata˙ samitamx; {C}(=satatam); Comment: This is one of the eight types of
indicated on this occasion (skabs 'dir bstan {C}avyavacchedya enterers and abiders (zhugs gnas brgyad):
gyi yid mngon): production only at the end of continuously; without interruption Approacher to Stream Enterer (rgyun zhugs
a continuum (rgyun mtha' kho nar skye ba); {C}assembly; joined; same; like; promise; zhugs pa); Abider in the Fruit of Stream
alternating production (spel mar skye ba); agree; complete; measure; mete out; Enterer (rgyun zhugs 'bras gnas);
and production in three types ('gros gsum commensurate; always; uninterrupted; Approacher to Once Returner (phyir 'ong
par skye ba). constant(ly and always); always; zhugs pa); Abider in the Fruit of Once
non-interruption
‰X]^ -fpc-Nœ-*≈ d- 2437
Returner (phyir 'ong 'bras gnas);
Approacher to Never Returner (phyir mi
‰X]^ -f#-y[-az#-sXc# - 2447
indispensible prerequisites
zy[- zy[- y[- y[- ‰X^]-o^-l^en-a- Vµe-fp(r-e#-‰X^-h·en-
{C}(avicchinnam-)avi˝˛hita; {LCh}Ÿrota-›panna; Ÿrot›panna indispensible prerequisites
{MSA}prabandh›nupacchinnatva Stream Enterer
‰Xn^ - 2458
{C}not unfixed; not discontinous; the same {C}nid›na; {C}etan-nid›n›; {C}kim nid›nam;
confusion at l^e- zu$e- l^en- l^en- {C}tan-nid›nam
{C}j›nan›ya
{C}so as to get acquainted with
N´- 2461
ginger
on top (of) dN´(- N´(- dN´(n- N´(n- dN´(f- N´(f- dN´(fn- N´(fn-
N´c^ -a(- {C,L,MSA}mukha; {L,C,MV}dv›ra; {LCh}bh›vayati
2463
∑d-a-N´(-d‰X[- [aX[-N´(f-[r-zu(e-N´(f-
N´*e-az#-”(-Ë*- eight doors of pervasion analytical meditation and stabilizing meditation
Vil›savajra/ Lıl›vajra c#en-az#-N´(-[^-f-]n- N´f( -a- 2481
Vil›savajra/ Lıl›vajra
through many doors of reasoning
Comment: Important Indian figure in dN´(f- N´(f- dN´(fn- N´(fn-
N´-( r- 2471
Mah›yoga and Yoga Tantra lineages. Author {L}bh›vayati; {C,MV,MSA}bh›van›;
of the famous ‡ar-kap (spar khab) {MSA,MV}bh›vana (e.g.:
commentary on the Guhyagarbha Tantra. a˚˜a {MSA}cintana-bh›vana); {MSA}abhy›sa
egg; gonad meditate; meditation; cultivate; cultivation
N´e* -az#-”(-Ë- 2465
N´*e-”(c-
N´f( -a-dR#[- 2482
{L}a˚˜aja
Vil›savajra/ Lıl›vajra
[egg-from-born]; egg-born [i.e. bird] {L}bh›vayati; {C}bh›van›
Vil›savajra/ Lıl›vajra
N´-( r-sX[* -hv-a- meditate; meditation; cultivate; cultivation;
2473
Comment: Important Indian figure in
Mah›yoga and Yoga Tantra lineages. Author cause to meditate/cultivate
of the famous ‡ar-kap (spar khab) Half-Eggists; Half-Eggist School
N´f( -a-f*[- 2483
N´e* n- 2468
blue garlic
dN´(f- N´(f- dN´(fn- N´(fn- dN´(f- N´(f- dN´(fn- N´(fn- {C,L}m›y›; {C}Ÿa˛hu
deceit; magic; illusion
object of meditation {C,MSA}bh›van›-m›rga; {C}bh›van›-patha
{C}artfulness
path of meditation
er-;e-[r-y(n-cr-dl#]-R#n-eC^d-a-dqe-az#-d[e-
N´-&≈ zsCv^ - 2502
{C}path of development
f*[-ei#n-N´(f-dXz#-eg·-d(c-dXn-o* fh]-i#[! Ë*n-v-fr(]-Ø(en-
having taken the two selflessnesses which N´≈&-fz#-zsC^v-a-
Def.: subsequent clear realizer
negate persons and phenomena as inherently magical emanation; illusory emanation
existent as the main objects of meditation [(]-et#e N´(f-vf-az#-f∑*]-a!
N´-&≈ zsCv^ -[}-d- 2503
preparation (sbyor lam); path of seeing Mañjushrı's Magical Emanation Net Tantra
(mthong lam); path of meditation (sgom lam); (MañjuŸrı-m›y›-j›la-tantra)
zdX^r- zdX^r- dX^r- dX^r- and path of no more learning (mi slob lam). get P # and vol #
bh›van›mayı
N´f( -vf-az#-f∑*]-a- 2496
exalted knower of one on the path of magical emanation net; illusory emanation net
meditation
Ø(en- Ø(en- Ø(en- Ø(en-
[(]-et#e N´(f-vf! Ë*n-v-fr(]-Ø(en! zuf-[av-R#-N´≈&-zsC^v-[}˚-dz#-‰X^[-
realization which is a state arisen from Mañjushrı's Magical Emanation Net Tantra
meditation Syn.: path of meditation; subsequent clear (MañjuŸrı-m›y›-j›la-tantra)
realizer
N´f( -dXr^ -e#-b*n-cd- get P # and vol #
2492
N´f( n- 2497
N´-&≈ f- 2505
show; artificial
dN´(f- N´(f- dN´(fn- N´(fn-
bh›van›krama dN´(f- N´(f- dN´(fn- N´(fn- q^]-Ô·d-N´≈&-f-Vø-d$z#-Nø(r-a-fr(]-n$f-[^-Ø(en-az#-x*-
meditated wisdom knowledge woman
[KamalaŸıla's] Stages of Meditation b*n
(bh›van›-krama) [P5310-5312, vol. 102]
N´n( - 2499
exalted wisdom directly realizing
Comment: These are three texts on similar
conventionalities as empty, like illusions
material. dN´(- N´(- dN´(n- N´(n-
N´-&≈ f-fw]- 2506
N´(n-y(n!
private phenomena {C}m›y›-vidhi-jñ›-paramo
{C}perfect in knowing the various forms of
N´[#≈ -v$en-az#-v*-v(- 2500
magical illusion
laziness of inadequacy/non-affinity/losing
N´-&≈ f-Vø-d$- 2508
affinity
Comment: This is one of three types of {C}m›yasad¸Ÿo; {C,MSA}m›yopama
laziness: laziness of inadequacy (sgyid lug illusion-like; like a magician's illusion
pa'i le lo); laziness which is an attachment to {C}like illusion; magical image; like (an)
bad activities (bya ba ngan zhen gyi le lo); illusion; similar to a mock show
laziness of neutral activities (snyoms las kyi
N´-&≈ f-Vø-d$-ei#n-n$-f*[-ac-Nƒ-ç d- 2509
le lo). sgyid means "affinity," and lugs means
"discard"; see Calm Abiding, p. 71.
m›yopam›dvayav›din
Proponent of Illusory-Like Non-Dualism
e;$r- zj‹]- d;$r- ;$rn- {C}m›y›-dharmat›m up›d›ya dN´eç N´e(ç dN´eç n! N´e(ç n!
if/when the illusory final
{C}m›yopama-sam›dhi proclaim; call out; roar
nature/reality/noumenon is apprehended
illusion-like meditative stabilization
N´-ç N´e(ç n-ac- 2530
{C}seeing that their nature is illusory
{C}concentration on (everything as an) illusion
N´-&≈ fz#-”*z-$ b#r-Ø-E√r-[^-f*[- 2523
{C}nadati; {C}nadate
N´-&≈ f-Vø-d$z-# N‘r-d- 2511
r›hu
N´-&≈ f-Vø-d$c- 2512
isolation (lus dben), verbal isolation (ngag R›hu is all head with no body.
dben), mental isolation (sems dben), illusory
N´-ç et]-e;z-dCv- 2532
{C}m›y›-darŸana
body (sgyus lus), clear light ('od gsal), union
see an illusion
(zung 'jug). {C}r›hu-graha-mukto
{C}seen as illusion
{C}released from the planet R›hu
N´c&≈ - 2526
E√#r-dl#-[dr-dN´≈&c-dz#-‰Xv-a(-
N´-&≈ f-z[}c- 2516
illusion-like; illusory
N´-ç u#-dl#]-[^- 2535
N´-ç 2528
Reason-Established Illusionist
N´ç-y(n-t]-f#-Øe-Nø*-dXn-az#-sX#c- set forth non-literally
N´-&≈ fz#-Nœn*≈ -d$- 2520
being a product
{C}m›yo(kara)-puru˝a
Comment: This is one of the five divisions of adhering to...as literal
{C}magically created person
external matter (phyi'i bem po): form (gzugs);
N´-ç zu$e- 2539
{C}›nandokti
pleasant sound
[-R#n-eCd^ -az#-y(n- concentration of abiding in sound
e[en- z[(en- doen!dØen- p(en- N´-ç Nå-#≈ 2558
{C}pleasant sound
phenomenon which, not merely imputed by
Ÿabdas›m›nya
N´-ç dÈ]- 2542
terms or thought, is established by way of its
own character term-generality; sound-generality
{C}pratiŸrutk›x {GD:436}term-universal
Comment: This is the definition of specifically
echo characterized phenonenon (rang mtshan).
N´-ç Nå-#≈ w(-]-zj‹]-az#-Ø(e-a- 2559
permanent
meaning of a term; term and meaning
Comment: This is an illustration of a mistaken
conceptual consciousness ('khrul ba'i rtog object [indicated by] words {GD:248} r*nawareness
-ac-dXn-Øen-vn-N´ -ç f#-Øe-ac-zj‹]-az#-D√-(
apprehending sound as
pa).
N´-ç [(]-z[}n* -c$r-[^-zj‹]-a- impermanent through the sign of [its being] a
2553
e;$r- zj‹]- d;$r- ;$rn- that sound is a product and that whatever is a
product is necessarily impermanent
d-az#-y(n- Ÿabd›rtha-sa˙sarga-yogyatograha˚a Comment: This is an instance of a correctly
e[en- z[(en- doen!dØen- p(en- apprehending sound and meaning [generalities] assuming consciousness for which, although
as suitable to be associated/mixed there is a reason, the reason has not be
a phenomenon that is merely impued by terms
ascertained (rgyu mtshan yod kyang gtan la
or thought and is not established by way of its
N´-ç [(]-z[}n* -c$r-[^-zj‹]-az#-l*]-c#e- 2554
e[en- z[(en- doen!dØen- p(en- knower that apprehends a sound [generality] kuru; uttarakuru
that which, not merely imputed by terms or and a meaning [generality] as suitable to be unpleasant sound; Kurava
thought, is established from the side of the associated/mixed Comment: In Buddhist cosmology this name is
object's own uncommon mode of subsistence Comment: This is the definition of used for he northern continent as well as for
Comment: This is the definition of specifically non-conceptual consciousness (rtog med kyi one of the two smaller continents (gling
characterized phenonenon (rang mtshan). shes pa). phran brgyad) that are next to it: In the
There are multiple uses of such terms. For center, is the monarch of mountains, ri
N´-ç [(]-z[}n* -c$r-[^-zj‹]-az#-l*]-c#e-[r-dCv-d- 2556
instance, consciousness (shes pa) is a rab (meru). The four continents and eight
specifically characterized phenonenon smaller continents are (1) shar lus 'phags
(rang mtshan); that which is luminous and free from being a determinative knower that po (videha), the eastern continent "land
apprehends a sound [generality] and a meaning of [those with] superior/large bodies"
knowing (gsal zhing rig pa) is its specific with lus (deha) and lus 'phags (videha);
character (rang gi mtshan nyid); impermance [generality] as suitable to be associated/mixed (2) lho 'dzam bu gling (jambudvıpa), the
(mi rtag) is a general character (spyi'i
etymology
dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n- Comment: This type of etymology is usually Ÿabdasy›viŸaya¯
sign/reason proving that sound is impermanent done without adding (bsnan), changing not an object of a term
(phyis), or deleting (phyis) letters as is often {GD:119} not directly denotable by language
N´-ç f*[- 2572
done in a creative etymology (nges tshig).
get this from Anne's work
{C}aŸabda and make entries. {GD:119} One
without a sound; without terms/words of Dharmakırti's four criterion for
{C}no word; without words specifically characterized phenomena the
others are: (1) having the power to produce
effects (don byed nus pa), (2) being specific
(mi 'dra ba), (4) apprehensible without
reliance on other factors (rgyu mtshan
?????????)
{MSA}svara-veg› dN´d#ç ! N´d#ç ! dN´d#ç n! N´d#ç n! hungry ghost having external obstructions
force of a term/word Comment: This is one of the three divisions of
{LCh,MSA,MV}›vara˚a;{LCh,MV,L}nıvara˚a;
{MV}nivara˚a; {LCh}v¸ti; {C,MSA,MV}›v¸ti; hungry ghost (yi dwags, preta): those whose
N´zç -# Vµ- 2589
Comment: Not an actual division. hungry ghost (yi dwags, preta): those whose
{MSA}›vara˚a-dvaya obstruction is external (sgrib pa phyi na yod
N´nç -;#]- 2592
the two obstructions [namely, afflictive pa); those whose obstruction is internal
obstructions and obstructions to omniscience] (sgrib pa nang na yod pa); those whose
literal reading; literality obstructions are both external and internal
N´d#ç -a-]r-]-x([-a- 2602
(sgrib pa phyi nang gnyis ka yod pa).
N´nç -;#]-Vøc-]- 2593
literal term and so forth (sgrib pa nang na yod pa); those whose
{GD:515}clearly indicated by words obstructions are both external and internal N∂≈r- N∂≈(r- N∂≈rn- N∂≈(rn-
(sgrib pa phyi nang gnyis ka yod pa).
N´]#ç - 2595
purify obstructions
N´d#ç -a-]r-]-x([-az#-x#-[˚en- 2603
competition
hungry ghost having internal obstructions
!d([-W#-f#-]#-N´ç#]-v-h·c-ŒX*]-o*! {MV}an›vara˚a; {MV}an›v¸ti; {MV}nir›vara˚a
Comment: This is one of the three divisions of
The Tibetan people, having a keen sense of unobstructed; undefiled
hungry ghost (yi dwags, preta): those whose
competition, {GZ/BG 69a.5}
N´d#ç -a-f*[-a- 2611
obstruction is external (sgrib pa phyi na yod
pa); those whose obstruction is internal
N´d#ç - 2596
dN´d#ç ! N´d#ç ! dN´d#ç n! N´d#ç n! dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n- dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-
obstruction; defilement; obstruct; defile awareness that is a collective/complete/holistic {MSA}pratipatt¸
engager achiever; practitioner; accomplisher
N´f#ç -Nø-* zu$e-a- 2616
balav›hana
forcibly engaging; forcible engagement
cr-x$v-v-[r(n-[dr-e#n-zu$e-az#-c#e-a- dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-
Def.: an awareness engaging its object by the
N´d&ç - {C}pratipatti-sampanna
2617
towards
dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n- fh]-i#[! dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-
{MSA}pratipatti-dharma
correct proof statement cr-zj‹]-Ø(e-an-cr-e#-[ee-dX-[r(n-n$-dt[-az#- doctrine of practice; practice; positive
N´d&ç -zu$e- 2620
h$v-R#n-Ø(en-ac-dX-d-f-x#]-az#-y(n- phenomenon
dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n- dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n- e[en- z[(en- doen!dØen- p(en-
{C}›hartrı s›dhakam-matam sam›ropa; ›ropa; {L}›ropayati; ›ropita
prove; achieve; accomplish; establish {GD:626}constitutive factor; epistemic superimposed; reified; exaggerated;
{C}as productive of; brings about establisher superimposition; reification; exaggeration
N´ç(-doen-a-v-f*[-an-f-∑d-Nø*-
dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n- correct consequence which implies a proof superimpositions are not necessarily
check Med for five non-existent
{C}samp›dayati
prove; achieve; accomplish; establish t y p e s ? ? Comment: For a definition, see sgro 'dogs.
{C}perfect (oneself); progressively train in
fh]-i#[! pv-zR^c-xr-[e-er-l#e- N´-(ç doen-W#-y-el]-dqe-]n- 2657
established
{MSA}›dhy›ropa … apav›da;
N´d&ç -dXz-# y(n- {MSA}sam›rop›pav›da
2644
dN´r*ç - N´r*ç - dN´r*ç n- N´r*ç n-
superimposition and depreciation
raise
dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-
N´-(ç d- 2661
N´r*ç n 2654
s›dhyadharma
predicate of the probandum; predicate being debate; discuss
proven dN´r*ç - N´r*ç - dN´r*ç n- N´r*ç n-
N´-(ç f-dØen-az#-x$v- 2662
non-reified object
N´ç(-z[(en-[r-Nœ^c-z[*dn!
N´e(ç - 2663
dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n- superimposition and depreciation
{L}s›dhaka; {L}siddha; s›dhana
proof; establish; establisher
Vø-dz#-e(v-n-N´ç(-Nœ^c-R#-fpz-r(n-e;$r-d- dN´eç N´e(ç dN´eç n! N´e(ç n!
that which accomplishes/succeeds/proves; identification of the extremes of {LCh}ghu˝; {LCh}ava-ghu˝
proof; superimposition and depreciation which are proclaim; declare; shout forth
places where one can go wrong with respect to
the view
Ø*]-t#r-zdC*v-dc-zdX^r-dz#-eof-R#-n*r-e*z#-r-c(-y*
]-a-N´ç(en-a-
proclamation of the great lion's roar of the
slogan of dependent-arising
constant/continuing reverberation dN´çv- N´ç(v- dN´çv[- N´ç(v[- zR^c- zR^c[- R^c- R^c[-
x#-e*-en$f-R#-e[rn-[r-z[}-d-N´ç(e-dl#]-a- liberate; save; free; release; untie; one who since it is a hundredfold greater than
constant/continuing reverberation which is like liberates/saves/frees/releases/unties
d‰X-sCe-dt$-ei#n- 2685
{MSA}dv›daŸa-Ÿata
N´e(ç n- 2665
{C}Ÿakra
N´e(ç n-a- 2666
Ÿakra; Shakra [a name for Indra, the king of
d›v- ›v- d›v[- ›(v[- to
to cross: the gods in Hindu mythology]
dN´eç N´e(ç dN´eç n! N´e(ç n! debate: d›v- ›(v- d›v[- ›(v[-
d‰X-dX]# -v-n(en-a- 2687
N´ç(]-f*-
{C}pradıpa; {MSA}dıpa; {C}ulka d›v- ›v- d›v[- ›(v[- to
to cross:
lamp; light
dN“^- N“^[- dN“^n- N“^n-
debate: d›v- ›(v- d›v[- ›(v[-
{C}tır˚a prajñ›p›ramit›pi˚˜›rtha
{C}torch; meteor
having crossed over; having objected/debated [Dign›ga's] Summary Meanings of the Eight
N´](ç -f*- 2669
{C}(I have) crossed; having crossed over; Thousand Stanza Perfection of Wisdom SÒtra
surpassing [prajñ›p›ramit›pi˚˜›rtha /
N´ç(]-f- prajñ›p›ramit›sa˙grahak›rik›, brgyad stong
d›v-d- 2679
don bsdus / shes rab kyi pha rol tu phyin ma
pradıpa; dıpa
bsdus pa’i tshig le’ur byas pa;
d‰X[-a- 2690
lamp; light
to cross: d›v- ›v- d›v[- ›(v[- to
N´](ç -env- 2670
{MV}a˝˛ama; {MV}a˝˛amıx
debate:
{C}tır˚a; d›v- {MSA}›k˝ipta;
{C}uttır˚a; ›(v- d›v[- ›({MSA}plava
v[- eighth
N´ç(]-f-env-dc-dX*[-a-l*n-dX-dz#-‰X-y*c-db[-a- cross over; objection; object; disputation
d‰X[-a-n- 2691
[Candrakırti's] Brilliant Lamp: Extensive {C}(I have) crossed; having crossed over;
Commentary [on the "Guhyasam›ja Tantra"] surpassing; escaped from; (definitely) crossed
a˝˛amakabhÒmi
[P2650, vol. 60] over
ground of the eighth
N´v(ç - d›v-d-[r-v]-
2671 2680
d‰X[-az#-n- 2692
d›v-v]- 2681
d‰Xc-dlen-a- 2694
d›v[- 2682
d‰X- 2683
d‰Xv- ‰Xv- d‰Xv[- ‰Xv[-
N´v(ç -f- 2673
{LCh}mÒrccha
{LCh,L}Ÿata
dN´çv- N´ç(v- dN´çv[- N´ç(v[- hundred
faint
t›r›
T›r›; liberatrix
d‰Xv-dc-zR^c- undevelopment
2697
dN´-( 2709
{C}p›tyate
{C}is struck down dN´(- N´(- dN´(n- N´(n-
pari-bhu dN´(f- N´(f- dN´(fn- N´(fn-
d‰X[^ -W#-i*c-v*]- 2698
{C}not to be developed
d‰X[^ -W#-Vµ]-t#e-dX[* -ŒX]* - 2699
dN´f( n- 2721
{MSA}up›ya-sa˙niŸrit› bh›van›
d‰X[^ -a- 2706
p(d!zp(d- zp(d- p(d- zp(dn- dN´çv- N´ç(v- dN´çv[- N´ç(v[- dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-
{MSA}paribh›vita-pratilabdha-m›rga {L}uttarati; {L}tarai {C}pratipadyam›na
path attained through meditation liberate; save; free achieve; attain; accomplish; prove; complete
cross over; rise above; boat {C}when he progresses
dN´n( - 2729
ted
dN´vç -dc-dXz-( 2739
dN´d#ç n- 2743
transform; change; affect; control; form
dN´eç - 2733
fullness of perfection
{C}›v¸ta
dN´eç N´e(ç dN´eç n! N´e(ç n! dN´d&ç -ac-dXz-( 2753
if/when obstructed/defiled
yongs su bsgrags = {MSA}parikırtita {C}covered; covered with
proclaim; declare; shout forth dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-
dN´d#ç n-a- 2745
{C}›harati
dN´eç n-a- 2735
r-‰Xv-t]- 2767
r-cr-ei#n- 2779
r-c(- 2780
{MSA}sa˙p›dan› (e.g.: proud; boastful; conceited
adhiprajñ›-sa˙p›dan›; yang dag par bsgrubs
r-‰Xv-dte-az#- 2768
pa = {MSA}samud›nıta) n›da
achieve; attain; accomplish; prove; complete
roar
{C}achievement; achieved {C}nihata-m›na
{C}(one who) has slain (all) pride n*r-e*z#-r-c(-y*]-a(-
dN´d&ç n-dXn-b#r- 2760
{MSA}sam›na
{C}samud›nayati (=anupr›pnoti =
prideful; proud; conceited {LCh,L,MSA,MV}v›k; v›c
samud›nayanat›)
speech
r-‰Xv-[^-zR^c-d- 2770
{C}to procure
re-Wv- 2782
dN´r*ç - 2761
fp*-d(-ei#n-”(-Ë*-Nø*!
r-‰Xv-sC-d- 2771
f#-sX*[-az#-h$v-R#n-eb#dn-o*-dN´ç*r-dn- {C}v›g-vastu
{MSA}sÒk˝ma-m›na verbal thing
align and raise the two thumbs in the manner of
subtle pride/conceit {C}merely a nominal entity
a vajra, that is to say, inseparably{Dor
re-e#-p-NI[- 2784
26a.5/235.5}
r-‰Xv-f*[-a- 2772
dN´r*ç n- 2762
my words
{GD:xii,845}Nga-Ûang-chö-drak [1572-1641, state; natural state; condition; inner mode evil devil
a a-„ya author on epistemology] y(n-et#e-e#-rr-h$v-b*n-b#r-fp(r-dn- r]-d[^[-W#-s(-i-
re-[dr-[av-V“]- 2789
through knowing and seeing the inner mode of messenger of an evil devil
one phenomenon
r]-a- 2814
Nga-wang-flel-den [also called Bel-den-chö-jay
r[- 2801
(dpal ldan chos rje) b. 1797]
{L}kuhan›; {MSA}ku- (e.g.: ku-ce˝˛ita; etc.);
Comment: He is a Kalkha Mongolian
strong aroma {MSA}du˝˛a; {C,MSA}hına; puri˝a
Ge-luk-fla who studied at both Go-mang and
bad; excrement
Ío-Ôel-Èing; author of Explanation of the
r]- 2802
Meaning of the Conventional and the {C}false; imposter; cheat; inferior; low; small;
Ultimate in the Four Tenet Systems (grub disagreeable; left behind; mean
{MSA}avara; {MSA}asat
mtha' bzhi'i lugs kyi kun rdzob dang don dam
r]-az#-k-Nœn*≈ - 2815
bad
pa'i don rnam par bshad pa) (New Delhi:
Lama Guru Deva, 1972) and so forth e]n-r]-v*]-R#-zy#r-d- bad wolf
bonds which are assumptions of bad states
re-[dr-D√-( d;r-‰X-fh·- 2790
r]-n(r- 2816
r]-zeC-( 2803
re-h[-f- 2793
r]-r(]- 2807
rr- 2794
{C}small; puny; vile; pitiful; mutual; one another
n(r- n(r- n(r- n(r-
r]-dË([- 2808
{LCh}nisarga; {LCh,MSA}rasa; {L}›dhy›tma
nature; condition; state; sphere {C}ap›ya; {L,MSA}ap›yika; {L}durgati
taste; character; disposition; essence; internal; dË([- Ë([- dË([- Ë([- bad transmigration; one who is in a bad
inside; within; inner {C}dur-ukta transmigration
{C}offensive; offensive word {C}place of woe; states of woe; become; taste;
rr-Nœ-≈ 2795
r]-n(r-en$f- 2820
grey teal
dË([- Ë([- dË([- Ë([-
rr-e#n-dXr^ -d-x([-]-xr- 2796
{C}ha˙sa-r›ja
king of the geese {C}dur-ukta or; and; particle indicating question
{C}the royal goose {C}offensive; offensive word ef-rf-[f-]f-df-ff-zf!
rr-az#-Nødn-n$-dl^[-a-x#]- r]-[^-;*c-d-
2799 2812
cf-vf-nf-’fn-zdX*[-N“^[-N´ç-
{C}ha˙sa-vikr›nta-g›min {C}dur-bh›˝ita gam, ngam, dam, nam, bam, mam 'am, ram,
{C}one who moves in the manner of a goose {C}insulting; insulting words lam, and sam are disjunctive and conjunctive
sounds
rz---sCe-a-v- 2823
conception/apprehension of I and {C}slain
conception/apprehension of mine
r*n-y- 2847
{C}sama-a˙Ÿena
rv- 2834
r*n-Ø(en- 2848
r*n-[(]- 2849
rv-d-fr- 2836
my eye
with much weariness r*n-az#-[(]!
rz(-NIf-a- 2826
{LCh,MSA}nıt›rtha
rn- 2837
r*n-[(]-R#-f[(- 2850
rn-x(rn-n$-eo[-W#n- 2838
rz(-NIf-az#-r-‰Xv- 2827
nıt›rtha-sÒtra
{C}asmi-m›na eo[- eo([- do[- eo([- sÒtra of definitive meaning
pride of thinking "I" {C}anuparınd›mi
r*n-a- 2851
{C}self-conceit {C}I transmit; (I) entrust; again entrust
Comment: This is one of seven prides which
rn-x(rn-n$-eo([- 2839
{LCh,L,MSA}niyata; {LCh}niyama;
N›g›rjuna mentions in his Precious Garland, {C}niyatim; {C}ek›nta; {C,L}ek›ntika;
stanzas 407-412: pride of selfhood (bdag {MSA}aik›ntika; {C}avaŸyam; niŸ Ωci:
nyid nga rgyal), exceeding pride (lhag pa’i eo[- eo([- do[- eo([- {MSA}niŸcaya; {MSA}niŸcita; {MSA}viniŸcita;
nga rgyal), pride beyond pride (nga rgyal {C}anuparınd›mi verb: ascertain; determine; restrict
las kyang nga rgyal), pride of thinking I {C}I transmit; (I) entrust; again entrust noun: ascertainment; certainty
(nga’o snyam pa’i nga rgyal), pride of adj.: determined; ascertained; definite;
r$-zd([- 2840
{MV,TN}aha˙k¸ti {LCh,C}k›˝›ya
the conception as/of I; conception of [an saffron {C}niŸcitatva
inherently existent] I {C}saffron; reddish-yellow; yellow robe {C}certainty
selfishness; grasping
r*n-a-È*[-a- 2853
r*n- 2843
rc-zj‹]-R#-el#- 2830
gain/find ascertainment/certainty
r*n- r*n- r*n- r*n-
e;$r- zj‹]- d;$r- ;$rn-
r*n-a-[Cr-az#-N´-( ]n-zu%e-V“e( -dX[* - 2854
{L}niyata; {L}ek›ntika; {MSA}aik›ntya;
basis of the conception/apprehension of I {MSA}nıtatva; {MSA}vyavasiti
ascertain; ascertainment; certain {GD:185} applying to the practical world
rc-zj‹]-R#-x$v- 2831
rc-zj‹]-a- 2832
r*n-r(c-Nø(r-i#[-bc- a-niyama
e;$r- zj‹]- d;$r- ;$rn- emptiness dawns/appears to the ascertainment non-restriction; no ascertainment/certainty
factor
{C}aha˙k›ra
r*n-r(c- 2845
conception/apprehension of I
{C}I-making
to/for the ascertainment factor
bhavati; {MSA}naiyamya-p›ta
l^e- zu$e- l^en- l^en- become definite; certain p(d!zp(d- zp(d- p(d- zp(dn-
{C}fixed (on); definitely fixed; established; {C}nirv›hika (=ni˝kar˝ika)
{C}abhiprasthita
destined for; certainty definitely obtain/gain/attain; definite means of
{C}set out; well set out
attainment
r*n-ac-zeCv* -a- 2868
r*n-az#- 2859
{C}carry away
definitely arose/emerged
{MSA}nıt›rtha-sÒtr›nt›Ÿrava˚a {C}niveŸika (=avav›da-›din› prati˝˛h›pik›)
r*n-ac-dXr^ -d- 2879
r*n-az#-h‹e- 2863
{L}nairy›˚ika; avadh›ra˚a
x#-e*-sX#n-a-[r-dN‘]-az#-r*n-az#-h‹e-R#-h$v-R#n!
Ø(en- Ø(en- Ø(en- Ø(en- deliverance
,#Oøc*Oøc-]#! s]-h$]! ,]]o! fpz-f*[-[*!
r*n-ac-zdXr^ - 2883
{C}ni˝˛› gantavya; {C}ni˝˛› gantavy›
In a creative etymology [of "Tirintiri"] in which will/should definitely realize
letters are erased and added [leaving {C}one should be quite certain that zdX^r- zdX^r- dX^r- dX^r-
ittarettara ananta], ittarettara means
{C,MV}niry›˚a; (nir Ωy›):
r*n-ac-Ø(en-dX- 2873
“mutually”, and ananta means “limitless” {Dor
{C,MSA,MV}niry›ti; {C}niry›yan›ya;
26a.2/235.2}
Comment: This type of etymology is usually {MSA}ni¯s¸ti
done by creatively adding (bsnan), changing Ø(en- Ø(en- Ø(en- Ø(en- definitely emerge/arise
(phyis), and/or deleting (phyis) letters, {C}vibodhati {C}going forth; goes forth; go forth
whereas such is usually not done in a stricter definitely realize; that which is definitely
r*n-ac-zdXr^ -d- 2884
etymology (sgra bshad). realized
r*n-az#-h‹e-v-e[(]-f#-;-dc- {C}discerns
2864
zdX^r- zdX^r- dX^r- dX^r- e;$r- zj‹]- d;$r- ;$rn- zdX^r- zdX^r- dX^r- dX^r-
{C}sani¯sara˚a {C,MV,MSA}avadh›ra˚a; {MSA}nirdh›ra˚a; {C}aniry›˚a
together with renunciation; together with {MV}avadh›ra non-emergence; non-renunciation
definite emergence [from cyclic existence] definitely apprehend/grasp/conceive {C}absence of going forth; not going forth
{C}with escape; which includes the possibility {C}accurate determination
r*n-zdXr^ -x]-ve- 2906
of escape
r*n-ac-el(v-d- 2895
r*n-ac-e;$r-d- 2896
non-renunciation; non-emergence
{C}without support {LCh,C,MV}nirvedha-bh›gıya
e;$r- zj‹]- d;$r- ;$rn-
r*n-ac-zdXr^ -dc-zR^c-o*- partial concordance with definite
2887
r*n-zj‹]- 2910
r*n-zdX]# - 2901
r*n-ac-f#-zdXr^ - 2892
zdX^r- zdX^r- dX^r- dX^r-
{LCh}ni¯sara˚a; {C}niry›yatı; {MSA}niry›˚a;
e;$r- zj‹]- d;$r- ;$rn-
zdX^r- zdX^r- dX^r- dX^r- {MSA}niry›ta; {N}nairy›˚ika; {C}nai˝kramya {C}avadh›ra˚a
{C}aniry›˚a [definitely-emerge]; definite emergence definitely apprehend/grasp/conceive
non-emergence; non-renunciation [from cyclic existence]; renunciation; thought {C}accurate determination
{C}absence of going forth; not going forth definitely to leave [cyclic existence]
r*n-d;$r- 2912
emphasis
r*n-zdXr^ -N´d&ç -a- 2903
niŸcaya-jñ›na; {GD:494} adhyavasaya dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ - f∑*]- f∑*]- f∑*][- f∑*][-
ascertaining consciousness; determinative
[its] entity is not produced by causes and {C}svabh›va-sarv›k›ra-parijñ›nat›
consciousness
conditions thoroughly knows all the aspects of entities
{GD:494} perceptual judgement
Comment: This is one of the three attributes {C}comprehends all the modes of the
r(- 2915
of inherent nature (rang bzhin khyad par own-being of all dharmas
gsum): (1) its entity is not produced by causes
r(-d(-i#[-W#-fh]-i#[- 2931
reasoning consciousness
r(-d(-i#[-W#n-Nœ-*≈ d- 2933
r(-[*c-x([-]- ›k›raniyata
if [something] exists for the perspective definite nature/entity intrinsic production; production by way of its
{GD:124} determinate with respect to its nature own entity
r(-Nœv- 2916
corresponding
ekarÒpat›; ekavastu svabh›vat›-siddhi; *svabh›vat›siddha
cr-e#-r(-Nœv-R#-Når-dX- one entity; same entity intrinsic existence/establishment; inherent
its corresponding object of abandonment {GD:284} identity in entity existence/establishment;
Comment: See ngo bo gcig pa. establishment/existence through [its own]
r(-fif- 2917
r(-d(-et#e-V“e( -a-p-[[-
2926
entity]
equality; equality of entity
r(-d(-i#[-W#n-Nør( -a-i#[-a- 2935
r(-[*c-x([-]- 2918
r(-d(-et#V“e(e-v-V“
- V“(e- e
( V“-a-p-[[-
(en- V“(en- {C}svabh›va-ŸÒnyat›
if [something] exists for/in the perspective
same entity and/but different isolates emptiness of intrinsic nature; emptiness of
r(-Nå[ç - r(-d(-et#e-a-
2920 2927
{LCh}svabh›va-k›ya; svabh›vikak›ya
Nåç[- Nåç([- Nåç[- Nåç([- ekarÒpat› Nature Body [of a Buddha]; Nature Truth Body
same entity
r(-d(-i#[-R#n-zw^vC -a- 2937
identify; introduce; point out
f]-re-e#-r(-Nåç[-a-f#-b*n-b#r- fh]-i#[! r(-d(-n(-n(-d-f-x#]-az#-y(n-
{GD:528} confused by the inherent mistake
Def.: phenomena that are not of different
He did not know the identifications [of these]
entities
r(-d(-i#[-[e-az#-y(n-i#[-p(d-a- 2938
quintessential instructions{LWT-187}
Comment: This is one of the three types of
r(-Nå[(ç - 2921
sameness (gcig pa): same entity (ngo bo p(d!zp(d- zp(d- p(d- zp(dn-
gcig pa); same self-isolate (rang ldog gcig {C}svabh›va-Ÿuddha
Nåç[- Nåç([- Nåç[- Nåç([- pa); same type (rigs gcig pa).
{C}Svabh›va-Ÿuddha [name of a Buddha]
identify; introduce; point out
r(-d(-i#[- 2928
r(-d(- 2922
{LCh,L,MSA,MV}svabh›va; {C}sv›bh›vika;
{LCh,MSA}bh›va; {LCh,L}svabh›va; {MV}svabh›vat›; {MV}sv›bh›vikatva;
rÒpatv›; svarÒpam
f-h·en-a-
{C}sv›bh›vya; {LCh}vastu; {C}bh›va; [f#en- [f#en- [f#en- [f#en-
{C,MSA}rÒpa (e.g.: abhÒta-rÒpa); rÒpam nature; entityness; inherent existence; entity {MSA}svabh›va-sah›y›lambana-karma-sa˙p
entity; nature {C}own-being; own-nature; substantial ad
{C}existence; positivity; positive existent (=the [*-v-q^]-o^-dØen-az#-r(-d(-i#[-f*[-an- excellence/marvels of entity, accompaniers,
five skandhas); concerns; state of own-being; object of observation, and activities
Since an imputed nature does not exist in them
inherent existence; entityness; own-nature
r(-d(-i#[-[r-dtn-a- 2940
(tasya parikalpitasvabh›v›bh›v›d) [PP, 274.7]
cr-e#-r(-d(-zj‹]-a-y(n-W#-fh]-i#[-
the definition of phenomenon is that which r(-d(-i#[-en$f- {L}sasvabh›va
holds its own entity having inherent existence
three natures
having own-being
r(-d(-i#[-W#-Nœ-^ 2929
{MSA}sv›bh›vika (k›ya)
{MSA}svabh›vatas … karmatas
Nature Body [of a Buddha]
from the viewpoint of entity and action
Comment: The three natures are imputational imputation of just the entity that is an
natures (kun btags, parikalpita), imputation of entity
{C}nai¯sv›bh›vya; svabh›vato n›stika˙
other-powered natures (gzhan dbang, Comment: An instance is "This is a form"
without inherent existence; absence of
paratantra), and thoroughly established ('di ni gzugs so); see MO, 105.
inherent existence
natures (yongs grub, parini˝panna).
r(-h- 2961
{C}state of absence of own-being
r(-d(-fif-a- 2951
r(-d(-i#[-f*[-i#[- 2944
{C,MSA}hrı; {MSA}lajja; {MSA}lajjan›
equality; equality of entity shame; modesty
{C}asvabh›vatva
{C}sense of shame
r(-d(-p-[[- 2952
absence of inherent existence
Comment: See ngo tsha shes pa.
{C}it has no svabh›va; absence of svabh›va
different entities; difference of entity;
r(-h-d- 2962
r(-d(-i#[-f*[-a- 2945
separate entity/entities
r(-h-
r(-d(-p-[[-a- 2953
{L,MSA}ni¯svabh›va; {MSA}ni¯svabh›vat›;
{MSA}sv›bh›va; {C}asvabh›va; svabh›vato {MSA}lajj›
n›stika˙; asvabh›vat› different entities; separate entity/entities shame
non-nature; without nature; natureless;
r(-d(-[r-∑[-ac- 2954
r(-fhc- 2965
wheel of doctrine of naturelessness [i.e., the
r(-d(-f-z[*nC -a- 2958
{GD:124} determinate with respect to its nature {C}wonderful; marvellous; surprising; difficult;
(to do what is) hard
ni¯svabh›vav›din
r(-d(-v-q^]-doen-az#-q^]-doen-n$-R^c-az#-dX-* r(-fhc-y*-
2959
2966
Proponents of Non-Nature [i.e.
M›dhyamikas]; Proponents of Naturelessness
Comment: These are the so-called Proponents dCe-v-q^]-doen-a- {MSA}›Ÿcarya
of the Middle (dbu ma pa, m›dhyamika), but e[en- z[(en- doen!dØen- p(en- greatly amazing; great amazement; fantastic;
the Proponents of Mind-Only consider imputation of a particular that is an imputation
r(-fhc-y*-d- 2967
amazing; fantastic
more amazing than the amazing; more e;$r- zj‹]- d;$r- ;$rn- dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-
wonderful than the wonderful
identify; point out explicit predicate of the probandum
r(-fhc-Nƒ[-[^-dXr^ - 2970
r(n-e;$r- [r(n-W#-dË([-dX-
2984 2993
zdX^r- zdX^r- dX^r- dX^r- e;$r- zj‹]- d;$r- ;$rn- dË([- Ë([- dË([- Ë([-
amazing/fantastic and marvelous
identification; identify explicit object expressed
r(en- 2971
[rr- 2986
r(fn-a- 2973
[rr-d- 2987
r(fn-a-f*[-a- 2974
actual indefinite reason
[r(n-eCd^ - 2998
{C}tremble; be afraid; is frightened
{MSA}t¸pta
[rr-d-zR^c- 2988
r(n- 2977
{C}rajata
side; surface silver; money
dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-
e[en-el#z#-r(n-]n-eC^d-a- {C}silver(ish) how to achieve feats
[r(n-zev- 3000
establishment from the side of the basis of
[r$v-wr- 2990
designation
s›k˝›dvirodha
bank
r(n-Nœv- 2978
directly contradictory; dichotomy; direct
[r(n- 2991
contradictories
corresponding
{LCh}s›k˝›t; maula;{GD:386} mukhyat fh]-i#[! ’f-dt[-x(rn-et([-er-l#e
r(n-fif-a- 2979
r(n-zj‹]- 2982
[r(n-x#]-f#-[e(n-az#-sX#c- Comment: There are two types of causes,
direct cause (dngos rgyu) and indirect cause
because it is not necessary that they be actual (brgyud rgyu).
e;$r- zj‹]- d;$r- ;$rn-
[r(n-ei*]- 3002
identify; identification; point out
inferential cognition through the power of the word; what is meant by (a) word; track
fact/thing [r(n-a(-v-Vµc-f-n(r-xr {C,L,MV}abh›va (={C}asa˙sk¸tam)
fh]-i#[! despite not having become a deity in fact non-thing; non-entity; non-existent; without
cr-e#-Ø*]-[r(n-Nø(dn-W#-Øen-xr-[e-v-dØ*]-]n- fXr-z[n-W#-[r(n-a(- thing
{C}absence; non-existence; non-existent;
the phenomenon of nirv›˚a
cr-e#-elv-dX-t$r-;[-Vœ(e-R^c-v-f#-N√^-dz#-l*]-c#e non-positive; absence of positivity; negativity;
Def.: a determinative knower fh]-i#[! [(]-dX*[-]^n-a- non-positivity; not a positive existence
which--depending upon its basis, a correct sign Def.: that which is able to perform a function
[r(n-a(-f*[-a- 3021
[r(n-a(-pfn-t[-vn- 3010
[r(n-e]n- 3007
{C,MV}abh›va-svabh›va
{C}aupadhika nature of non-things; nataure of non-entities
actual; in fact
{C}(derived from) material gifts given in faith Comment: In Jo-nang non-entities here are
z[#-]#-[r(n-e]n-v-[*-Vøc-x([-]- to the Tath›gata [fifth puºya-kriy›-vastu] imputational natures, which include
if this exists in that way in fact other-powered natures, and thus are all
[r(n-a(-fpz- 3011
conventionalities.
{L}vastvanta
[r(n-a(-f*[-az#-r(-d(-i#[-Nør( -a-i#[- 3024
[r(n-a(-x#]-a-vn-v(e-a- 3026
{C}vastu-prema
{C}affection for property opposite from thing
fh]-i#[! [r(n-a(z#-d‰X^[-]n-dNœ≈*[-dX-
[r(n-a(-v-e]n-a- 3030
Def.: that which is indirectly produced by thing mutually inclusive with thing
{C}vastu-prati˝˛hita
abiding in things; abiding in fact; existing in fact [r(n-a(z-# [r(n-‰X-^ 3040
[r(n-a(z#-V“(e-a-[r-x#]-∑d-fif-x#]-]-[r(n-a(-[
{C}supported by a thing
thing's direct cause r-p-[[-x#]-an-∑d-
[r(n-a(-v-Vµc-f-n(r-xr- 3031
phenomenon other than thing qualified imputed existent of that which is able
dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ - to perform a function
[r(n-a(z-# Nœ[*≈ -dX[* - 3033
dngos po med.
f-eC
Def.:^d-a! [r(n-f*[-W#-y(n- 3076
it is a thing; it is of one nature with {C}bh›va-svabh›va-vigata
functioning thing; and there are many free from the inherent existence of things
established common loci which are not it but {C}in its own-being without existence abh›va-dharma; avastu-dharma
are functioning things phenomenon which is a non-thing;
[r(n-a(z-# eb#n- 3065
to perform a function
effect of thing Comment: In the SÒtra School and above,
cooperative condition of thing
fh]-i#[! [r(n-a(z#-dNœ≈*[-dX- fh]-i#[! illustrations of phenomena which are
non-things, that is to say, which exist but do
Def.: that which is produced by thing
[r(n-a(-cr-e#-Ôn-‰X^]-f-x#]-ac-Ôn-n$-eg·-d(c-Nœ≈*[ not perform the function of creating effects,
[dX*-d! [r(n-a(z#-[r(n-zdCn! are object of knowledge (shes bya); the two,
-dX*[- permanent and functioning thing (rtag dngos
[r(n-a(z#-d‰X^[-zdCn! xr-f*[-]! gnyis); uncompounded space ('dus ma byas
Def.: that which is a main producer of thing as
[r(n-a(z#-i*c-zdCn! [r(n-a(z#-Vµ]-t#e-dX*[-zdCn! a substantial entity but not as a continuation of kyi nam mkha').
its own substantial entity
[r(n-f*[-r(-d(-i#[- 3077
Div.: (1) thing's direct effect; (2) thing's indirect
effect; (or) (1) thing's substantial effect; (2)
[r(n-a(c-zR^c-d- 3067
thing
vastusat-pad›rtha-v›din
[r(n-a(z-# fh]-el#- [r(n-a(c-Vµr^ -d-
3058 3069
maulasam›patti
[r(n-[dr-e#n-zu$e-a- 3071
direct effect
V“(e- V“(e- V“(en- V“(en- Comment: There are two types of effects: because it is not neccessary that they be actual
self-isolate of thing [i.e., thing] direct effect (dngos 'bras) and indirect effect
[r(n-v-d[e-e#c-zj‹]-a- 3083
(rgyud 'bras).
[r(n-a(z-# cr-dl#]- 3062
[r(n-zdCn-f-[f#en-a- 3073
bh›va-svarÒpa
e;$r- zj‹]- d;$r- ;$rn-
{C}vastu-mamat›
inherent existence of things [f#en- [f#en- [f#en- [f#en- conception/apprehension "mine" with respect
s›k˝›t-k›rya-anupalabdhi to things
non-observation of a direct effect {C}sense of ownership about property
[r(n-f#r- 3074
actual name
[r(n-n$-fj[-a- 3098
[r(n-v-e]([-dX[* - 3085
{L}jarayu-ja
explicitly use/do
damage to the explicit [teaching]; refutation of born from a womb
[r(n-n$-c#e- 3099
the explicit [teaching]
frv-vn-Nœn*≈ -a- 3110
[r(n-vn- 3086
[r(n-b^en-v-Ø(en-a- fr(]-
3087 3111
Ø(en- Ø(en- Ø(en- Ø(en- frz- frz- frz- frz- fr(]- fr(]- fr(][- fr(][-
{C}adhipatya
explicit and implicit realization {MSA}katha˙ gamyate (Ωgam); {C}prajñ›yate
great dominion (=pravartate = tat-k¸ta-cihna-abh›v›n)
{GD:389} explicit-implicit realization
{C}overlordship
[r(n-n$- 3088
actualize; manifest
frz-pr- 3101
fr(]-R^c- 3112
nC#[-W#-yd-nC#[-frz-pr-[e^r-v-c*e
dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ - [his] power over the kingdom of existence fr(]- fr(]- fr(][- fr(][-
direct producer reaches to the sky {GZ 69a.1} {LCh}pratyak˝a; {LCh}abhimukhı
Comment: This is the definition of direct get: dbang thang, mnga' manifest phenonenon/object; manifest;
cause (dngos rgyu). thang, lung rta, la g.yog, approaching
{GD:760} evident objects; objects which are
[r(n-n$-Ë*n-n$-d;$r-]n- 3090
etc.; add to other entries
accessible to ordinary perception
SW added this record
actually being taken care of Ø(e-a-fr(]-R^c-a-dl#-
frz-d[e- 3102
[r(n-n%-Ë([- 3091
the four manifest conceptions
[r(n-n$-dË([- h$Def.:
c-fp((1)r-’fn-W# n-r*Topics):
n-ac-Øen-v-dØ*
an object]-]n-Ø( e
3092
frc-d- 3104
fr(]-ac-[ez-d-
Ø(en- Ø(en- Ø(en- Ø(en- madhura {MSA}abhir›ma; {MSA}abhirata
explicitly realize; explicit realization sweet great joy
{GD:515} direct realization
frv- 3105
fr(]-[ez#-f#-v-enr-d-Nø(]-
[r(n-n$-dNø]-a- 3094
teach what is secret to people of great joy {GZ
{LCh,MSA}garbha
66a.3}
womb
dNø]- Nø]( - dNø][- Nø]( [-
fr(]-[ez-l#r- 3114
fr(]-a- 3134
fr(]-a-e(r-z(e-ei#n- 3136
Maitreya's Ornament for Clear Realization {L}s›k˝›tk›ra; {C}s›k˝›tkriy›; s›k˝›tkara˚a;
[abhisamay›la˙k›ra, P5148, vol. 88] {C}›mukhı-bh›va
manifest; actualize the two, the lower and upper Manifest
{C}(full) realization; manifestation; realization Knowledges
fr(]-fp(- 3118
fr(]-[^-dXn-]n- fr(]-az#-r-‰Xv-
3127 3137
fr(]-ac-fp(-d-
having manifested; having actualized {C}abhim›na
{LCh,MV}abhyudaya
manifest pride; pride of conceit
[manifestly-high]; high status; sublime state;
fr(]-[^-dXn-a- 3128
fr(]-[^- 3119
conceit (mngon pa’i nga rgyal), erroneous
{C}abhig¸hıta pride (log pa’i nga rgyal), pride of inferiority
{LCh}abhi; {C}sa˙mukhı-bhavati;
fr(]-az#-r-‰Xv-t]- 3138
fr(]-ac-zyc-dz#-h°- 3161
{C}acquires
{C}pÒrva-nimitta
fr(]-ac-N´d&ç -a- 3153
{MV}abhidyotana
fr(]-ac-N´d&ç -ac-dX[* -a- 3155
fr(]-ac-eo(c-d- 3165
{MSA}abhinandana-manask›ra
dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-
mental engagement of manifest joy
{C}abhinirharati eo(c- zp(c[- eo(c[- eo(c[-
fr(]-ac-[ez-dz#-dnf-a- 3147
manifestly establish/achieve/accomplish {C}pracarati
{C}consummation; (highest) achievement; {C}proceeds; circulates; be observed; appears;
{MSA}abhinandan›Ÿaya calling forth; aspiration for spread
thought of manifest joy
fr(]-ac-dN´d&ç -a- 3157
fr(]-ac-Ø(e-a- 3166
fr(]-ac-[ez-dc-zR^c- 3148
fr(]-ac-z[^-dX-d-f*[-ac-zu$e-a- 3179
fr(]-ac-Nåv&ç - 3190
{C}nirmita (=m›y›-nirmita-sad¸Ÿa =
compose
manomaya = nirm›˚a)
dNø]- Nø]( - dNø][- Nø]( [-
fr(]-ac-z[^-dX[* -a- 3181
emanate
{C}abhivadati {C}fictitious; magically created; magical
manifestly {C,MV}abhisa˙sk›ra; {MSA}abhisa˙skara˚a; creation; conjured up by; illusory magical
indicate/teach/show/demonstrate/set forth {MSA}abhisa˙sk›ra˚a creation; apparition
{C}welcome; recommend compose; means of composition
fr(]-ac-Nå-(ç b#r-Nœ-(≈ dc-f*[-a- 3192
{C}compounding; karma-formations;
fr(]-ac-dNø[( - 3172
together-making; formative influence;
{C}atyutsahanat›-aparikheda¯
accumulation; bringing about; conditioned
{C}abhyananda enthusiastic and without discouragement
existence
manifestly/strongly/thoroughly praise/laud {C}great fortitude; indefatiguability
fr(]-ac-z[^-dX[* -a-f*[-a- 3182
{C}great praise
fr(]-ac-zsen-o*- 3193
fr(]-ac-zdXr^ - 3197
non-composed; non-actualized; non-manifest
{L}abhisa˙sk›ra˚a
fr(]-ac-z[^n-ac-dXn-a- 3187
zdX^r- zdX^r- dX^r- dX^r- Ô·en- Ô·en- Ô·en- Ô·en- {C,MSA,MV}abhiniveŸa; {MSA}abhinivi˝˛a;
{C}adhyavas›na; {C}abhi˝vaºga
{C}abhini˝kr›mati perfect; complete; manifestly manifest conception; strong adherence{N}
manifestly arise; manifestly emerge; emerge complete/perfected
from
fr(]-ac-Ô·en-ac-Ø(en-a- 3211
{C}settling down in; be bent on; inclination;
{C}leave home; go forth; go out desire
fr(]-ac-el(v-dc-dXn-n(- 3222
perfect/complete realization
zeC^d- zeC^d- zeC^dn!eC^d- eC^dn- {C}abhinir˚›mayati
fr(]-ac-Ô·en-ac-dXr-y$d- 3212
{C}anabhinirv¸tta {C}inclines to
not manifestly established {LCh}abhisa˙bodhi
fr(]-ac-x#[-y*n-ac-zR^c-d-zdXr^ -v-Vø-fy#n 3223
fr(]-ac-f-yen-a- 3201
fr(]-ac-Ô·en-ac-dXr-y$d-a- 3213
-ven-nf-
zdX^r- zdX^r- dX^r- dX^r-
{C}anabhiniveŸat› {MSA}abhisa˙bodhi; {MSA}abhisa˙bodha {C}abhiŸraddadh›ti (=abhisampratyaya˙
non-attached; non-attachment; manifestly completely perfectly enlightened kurv›˚a¯)
non-attached
manifestly believe; strongly believe
fr(]-ac-Ô·en-ac-dXr-y$d-a-[r-fX-r]-vn-z 3214
{C}does not settle down in
{C}truly believe
fr(]-ac-f-l*]-a- 3202
fr(]-ac-Ô·en-ac-dXr-y$d-a-[r-x(rn-n$-fX-r fr(]{C}abhij›n›ti
-ac-b*n-
{C}anabhiyujyam›na 3225
3215
not endeavoring; not making effort
{C}as he does not practice
fr(]-ac-b*n-a- 3226
non-clairvoyant; without clairvoyance throughly teach complete perfect
{C}without higher knowledge enlightenment and the thorough passing beyond
sorrow {C,MSA}abhijñ›; {MSA}abhijñat›;
fr(]-ac-[f#en-a-f*[-a- 3205
{MSA}abhijñatva
fr(]-ac-Ô·en-ac-dXr-y$d-a-[r-x(rn-n$-fX-r 3216
clairvoyance
[f#en- [f#en- [f#en- [f#en- {C}higher knowledges; superknowledges
{C}anabhilak˝ita ]-vn-z[z-d-Nø ]( -ac-zu$e-a-
fr(]-ac-b*n-a-[}e^ - 3227
{MSA}abhisa˙bodhi-parinirv›˚a-darŸana-v¸tti
non-observation; non-apprehension
enter into the teaching of the complete perfect
{C}undistinguished {MSA}˝a˜-abhijñ›; {MSA}˝a˜dh› … abhijñ›
enlightenment and the thorough passing beyond
the six clairvoyances
fr(]-ac-dÌ·]- 3206
sorrow
fr(]-ac-b*n-a-v-n(en-a-x(]-o]- 3228
fr(]-ac-Ô·en-ac-dXr-y$d-ac-zR^c- 3217
{C,MSA}abhiyukta
manifest effort; endeavor; manifest endeavor {MV}abhijñ›di-gu˚a
{MV}abhisa˙bodha
{C}practice; interested in the qualities of clairvoyances and so forth
become completely, perfectly enlightened
fr(]-ac-dÌ·]-R^c- 3207
fr(]-ac-b*n-a-Vµe-f-en$f- 3229
fr(]-ac-Ô·en-ac-nrn-‰Xn- 3218
fr(]-ac-dÌ·]-a- Buddha
3208
{C}abhyutthita
manifest effort; endeavor; manifest endeavor {MSA}abhijñ›-cary›
{MSA}abhisa˙budhyante
{C}rise up; raised to a height practice clairvoyance
completely and perfectly enlightened/buddified
fr(]-ac-b*n-ac-R^c-an- 3231
fr(]-ac-dÌ·]-dX[* - 3209
fr(]-ac-l^en- 3220
{C}abhiyujyate {C}abhiniviŸate
make manifest effort; endeavor; manifest
l^e- zu$e- l^en- l^en- through being clairvoyant
endeavor {C}abhiprasthita {C}settle down in; adhere to
{C}practices enter; manifestly enter Check entry? {T}
{C}set out; well set out
fr(]-Nå[(≈ - 3235
fr(]-dXr-
3237
fr(]-n$f-R#-r*n-r(c- 3244
{GD:476} an ascertaining consciousness
induced by perception
to/for the ascertainment factor of a direct
perception
fr(]-n$f-[^-fj[-a- 3270
(visibly) present
(bcad shes), the other being conceptual direct
subsequent cognizer (rtog pa bcad shes)
fr(]-n$f-[^-dR#[- {MV}s›k˝›tkara˚a; {MV}s›k˝›tk¸ti
3260
manifestation; actualization
fr(]-n$f-Ø(en-a-t]- 3253
{C}realize
fr(]-n$f-Ø(en-f*[- 3254
s›k˝›dadhigata; pratyak˝a
N‘r- N‘r- N‘r- N‘r- realize directly; cognize directly; direct {C}as›k˝›tkriy›
pratyak˝a-›bh›sa realization non-manifest; not actual
pseudo/quasi/counterfeit direct perception/ {C}cannot be realized
fr(]-n$f-[^-dX-d- 3264
perceiver
fr(]-n$f-fj[- 3276
fr(]-n$f-[^-dXn-]n- 3265
Ë*n-n$-[ae-a-vn-dX^r-dz#-Ø(e-a! 5 {C}s›k˝›t-karoti; {C}bh›vayitv› not aiming the mind directly (?) {T}
manifesting; actualizing
[}]-az#(1)-Ø(emistaken
Div.: -a! 6 fr(conception;
]-z[([-W#-Ø((2)
e-a!conventional
7 {C}realize
{GD:506} inattentive perception
fr(]-n$f-v-N‘r-d-er-l#e-n(-n(c-f#-N‘r-d- 3278
conception; (3) inferential conception; (4)
fr(]-n$f-[^-dXn-a- 3266
conception arisen from inference; (5) memory
conception; (6) wishing conception; (7)
{L}s›k˝›tk›ra; {MV}s›k˝›tkriy› N‘r- N‘r- N‘r- N‘r-
non-conceptual counterfeit direct perception
manifestation; actualization (1) appearing to direct perception; and (2) not
fr(]-n$f-[r-a(-a- 3256
Â- 3280
{L}s›k˝›tk›ra {MSA}tÒrya
{C}s›k˝›t; {MSA}pratyak˝a˙
manifestation; actualization drum
manifestly; evidently; directly
realization
Â-d(-y*- 3281
{C}in the presence of
z(n-env-[^-fr(]-n$f-[^-zu$e-az#-Ø*]- {C}bherı
basis for manifestly entering into the clear light {C}drum
mah›bherıh›raka-parivarta d›v- ›v- d›v[ ›(v[- {C}built up in the past; {GD:550} previous
the Great Drum SÒtra [thinkers]
{LCh}pÒrvav›din
(mah›bherıh›raka-parivarta), P. 888, vol. 35
former disputant d([-N®-cdn-a-
Â-f(- 3283
previous Tibetan [thinkers] {GD:550}
N®-Vøn- 3297
N®-c(v-R#-xr-y*n-N®-c(v- 3310
camel {C}pÒrva-nimitta
N®-c(v-[^- 3311
{C}sneer; deride
Â]-a- 3285
{C}purobhakta; {L}pÒrv›hna prior; before
{C}morning; forenoon
N®-v$en-n$- 3312
{C}pu˚ya
N®-]-f*[-sXc# - 3299
{C}merit
prior
Âz#-N´-ç 3286
{MSA}pr›g abh›v›t
N®-v(en-n$-dXr^ -d- 3313
former non-existence
{MSA}dundubhi-svar›
N®-]n-dnen-a- 3300
N®-sX-# 3301
Mantra Vehicle
N®-sX-# dz#-Ø*]- 3302
chanting(?)
Â(]-a- 3290
{MV}apÒrv›carama {C}muttering
{C}ni˝›da atemporal; no former and later
N®en-fp%n- 3317
{C}hunter
N®-sX-# f*[-ac- 3304
{C}anupÒrva-caramam; {MV}apÒrv›carama
N®en-a-dN´d&ç -a 3318
Mantra{TGP-28}
N®-fz#-vn-i(]- 3308
{MSA,MV}pañca
N®r-d- 3320
{L}pÒrva; {MSA}›di
previous; former; before; early
{T}
blue black{D1} N®(]-[^-zeC(-d!
N®c-q^]-]n-i(]-f(rn-a-sXn# -’f-ac-dXr 3322
{LCh}pÒrvaka; {LCh}pÒrvagama; pÒrva˙gama
N®-( zj‹]- 3334
N®c-R#-e]n-y-zu#e-a- 3323
{L,C,MSA,MV}pÒrva; {C}purva˙kara;
the factor of stability [attained] earlier
{C}pÒrvam (=pÒrvaka); {C}paurvaka
disintegrates {C}alabdha-pÒrva; {MSA}pÒrva
prior; previous; former
{C}in the past(?)
N®c-R#-fh]-f- 3324
{C}first; formerly; before; first of all; up to
N®]( -y[-ac- 3348
now; so far; in the past; previously described; of
{C}pÒrva-nimitta the past
former sign paric›rik›(ya)
{C}symptom; (a certain) sign; which indicates;
Nœ≈*-d-v-N®(]-[^- {C}when in the past he served
indication a prerequisite to generating
N®]( -y[-Nå[≈ -ac- 3349
N®(]-[^-f-n(r-dc-
N®c-›(v- 3325
N®c-e[z-dz#- 3326
Nå≈[- Nå≈([- Nå≈[- Nå≈([-
N®]( -R#- 3337
paric›rik›(y›)
{C}d¸Ÿyate {C}pur› {C}when in the past he served
{C}is seen; has appeared; has seen {C}who preceeded me Could combine these last three
N®c-]n-x([-an- 3327
{C}apÒrva-labha
N®]( -R#-‰Xv-d-[e-v-dX-d-dXn-a-x#]-ac- 3339
{C}which he had not had before
dNø]- Nø]( - dNø][- Nø]( [-
N®]( -zu$e- 3352
3340 e-[-d-f-z-N®(]-zu$e!
ga, da, ba, ma, and 'a are prefixes{Y}
vz#-w-[(e-zj‹]-az#-[dr-fr(]- {C}pÒrva-jina-k¸ta-adhik›ra
N®]( -[^-zeC-( d- 3353
e;$r- zj‹]- d;$r- ;$rn- {C}one who has fulfilled/performed/done his
sense direct perception in the continuum of a duties under the former Jinas {LCh}pÒrvaka; {LCh}pÒrvagama;{C}pÒrvaº
person—who has not previously experienced gama; {C}pÒrva˙gamat›
N®]( -R#-fpz- 3341
N®-( 3330
{C}pÒrvaºgamena bhavitu-k›ma
dN®(! N®(! dN®(n! N®(n! {L}pÒrvak›la {C}wants to win precedence over
n›mayi; nati former age; earlier time
dedicate
{MSA}jñ›na-pÒrva˙gama
preliminary exalted wisdom; previous exalted
e;$r- zj‹]- d;$r- ;$rn- r(n-n$-Nœ[*≈ -dX[* -
wisdom
immediately preceding condition of a direct dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ -
perception apprehending blue main direct producer of a direct perception
N®]( -[^-dNI]* -a- 3356
apÒrva
N®]( -zj‹]-fr(]-n$f-fXr( -d-env-c#e-gf-[^-eg·- 3370
t#-z[}-d- 3404
dN®en-a-zr-dË([-v- 3383
possible
{C,L}›j›neya
t#-sXc# - 3407
{C}speak in praise of
why?; for what reason?
dN®en-a-en$r-e#n- 3384
possessing; having; subject to SW added tenses Tib.
∑[-ac-t]-
{C}var˚a-v›din
t#-sXc# -l*-]- 3408
{C}one who has praised; praise; incite special (having features), {MSA}vaiŸe˝ikat›
n*fn-t]- {C}ki˙ k›ra˚am
dN®-( 3385
t#-f-c$r- 3410
t#-[e(n- 3398
dN®-( d- 3387
{C}kimuta what
{MV}nati; {MSA}pari˚›mana {C}what?; why?; who?; how much more?
t#-zr-f*[-a- 3412
dedicate
t#-dË([- 3399
{C}›ki˙canaya; ›ki˙canya
dN®-( d-x#]- 3388
nothingness
dË([- Ë([- dË([- Ë([- {C}destitution; absolute non-existence
{C}pari˚›mita bhavati
what has been told(?)
dedicate
t#-zr-f*[-az#-Nœ-*≈ fy*[- 3413
t#-Nø-* 3400
{C}becomes turned over
{C}›ki˙cany›yatana
dN®-( x#]- 3389
{C}athav› sphere of nothingness
{C}but if; but however; or even; if; or even if {C}sense-field of absolute non-existence
{C}n›may›ti
t#-p%d- 3401
dedicate
{C}turns over
[what-able]; whatever one can; as much as
dN®n( - 3390
possible
d[e-zj‹]-v-t#-xr-f#-e]([-[*- by any
it will not harm the conception of self at particle indicating "a" or imperative (often
t#n-Wr- 3438
all{MSI 409.2} untranslatable)
tr-f#-en$r-a-
t#e-N´-ç 3427
in any case; by all means
does not say anything
t$r-;[- 3439
t#e-tc- 3428
kimcidparok˝a
after 'a and no suffix, either of the two, ru or simultaneous slightly hidden phenomena
ra, is affixed{Y}
t#e-yc-[^- 3432
t#-v- 3420
t#-v-[e(rn-]n- 3421
t#e-[r-x$[-gf-l#e- 3433
ki˙cit
thinking of what? muhÒrta slight; only a little; little; any
minute; second
t#-v-dØ*]-o*- 3422
something; someone
t#r- 3434
t$r-;[-gf- 3445
{L}ki˙ prati˝˛h›ya
depending upon what; having what basis and; pronoun indicator; present and past {MSA}alpa-m›tra; {MSA}ki˙cid;
participal indicator
t#-v-e]n- {MSA}ki˙citka
3423
{L}ki˙ sa˙niŸritya
t$r-;[-gf-l#e- 3446
{Ch}iti; {LCh}ced; iti cet et[! et([! dt[! y([! {MV}eka; {MV}ekatva; {MSA}aikyatas;
if it is asked {C}mitha; abhinna {GD:284}
{C}chidyate
one; same; oneness; unitary; single; singular
t*n- 3448
to cut; decided; eliminate; judge; condemn phenomenon
{C}is cut (off) {C}autonomous; first; together; one single;
iti
et]-e;]- alone; the same as; only one; common;
3462
t*n-dX-d- 3452
n(r- n(r- n(r- n(r- and tha dad are one of the possible divisions
of gzhi grub.
{C}vy›˜a-k›nt›ra-madhya-gata
indicates quotation; it is said Examples: pot (bum pa); pillar (ka ba)
go into the midst of a place with carnivorous
See: gcig pa
animals
t(- 3453
et#e-dqe-az#-p-[[- 3470
{C}gets into a wilderness infested with wild
{MSA}keŸa beasts
hair a difference which is a negation of oneness
et]-e;]-[r-c#-[˚en- 3466
{C}anyonya-hetuka
table {C}vy›˜a-m¸ga {C}mutual production; (lit.: 'from the cause of
carnivorous animals and deer one; the other arises')
t(e-c(-v(-y*]- 3456
t([-a]- 3457
one; same
urine; to urinate {C}common; identical; mutual
crown
et#e-e#n-et#e-Nør( -az#-Nør( -i#[- 3473
eten-a- 3458
emptiness that is
love; be intimate with; apprehend
the-one-being-empty-of-the-other
et[- 3459
et#e-tc- 3474
et[-[^-f*[- et#e-tc-[^-
3460 3475
{C}acchinna sak¸t
not cut; not decided; not eliminated simultaneous; simultaneously
{C}not cut apart
et#e-t#e- 3476
at a certain time
et#e-yc-d- 3477
{C}kevala; {L}ek›nta
this can mean: one or many
r(-d(-et#e-a-3-c#en-et#e-a! {L}bahulık›ra
devoted soley to; exceedingly; devoted to one Divisions: (1) same self isolate; (2) same entity; value; esteem; great zeal for; care for; hold
aim only; (3) same type dear; exert oneself; extended; increase
{C}only; together; complete See: gcig
et*n-zj‹]- 3503
et#e-o^-dR#[-a-f-ven-a- et#e-a-dqe-a-
3480 3490
et#e-a$-v-fr(]-ac-[ez-d- 3492
{L}ek›ntika et[! et([! dt[! y([!
devoted to; take pleasure in; one aim/end/thing {C}ucchiti; {C}chinatı (=chinatti);
only; exceedingly {C}ek›tik›-abhirata (=an›saºga-vih›rit›)
{C}vyaparopayati; {C}chindati;
{C}fond of solitude {MV}pariccheda
et#e-o^-r*n-ac-eo]-[^- 3482
dX#]-›([-et([-az#-y*[-x#]-v-
{L}anyonya
for the sake of eliminating laxity and
dN“^- N“^[- dN“^n- N“^n- mutually; one another; each other excitement{TGP-25}
{L}kevala
et#]- 3496
et([-a- 3505
having condensed/brought
together/abridged/summarized as one; mÒtra
together; only; one urine et[! et([! dt[! y([!
{C}chindati; {L}chedana;
et#e-o^-’f-ac-dq([-a- 3485
et*c-d$- 3497
{MSA}upacchedana; {MSA}samucchedana;
lam gcod pa = {MSA}paripantha
[e([- ze([- dq([- ze([- naked cut; decide; judge; condemn; eliminate;
{C}eka-vyÒha; {C}vyÒha (=samÒha) progress; excorcism; decided
et*c-d$-a- 3498
{C}one single array; array; mass; (miraculous) cut off; cut (asunder/off); end; destroy
harmony {LCh}nirgrantha
et([-dX[* - 3506
et#e-[^- 3487
{C}chindati
{LCh}priya; {C}dhÒrya; pradh›natama {C}cuts off
this can mean: one or many cherish; dear; precious
dte-zsC-( 3508
{C}leader; the most valuable of all
et#e-[}v# - 3488
cr-et*n-ac-zj‹]-a- {C}avabhedaka
to wrap around; bring together apprehending yourself as dear {C}a fragment of
et*n-Nånç - dtrn-
3500 3509
inducing it
{C}samutp›da
{C}chittv› [dX*-d! 1 fr(]-n$f-dt[-b*n! 2 {C}production; sprung up
{C}having torn off Ø(e-a-dt[-b*n! dtn-b*n- 3527
dt[-[^-f*[-a- 3512
Divisions: (1) directly perceiving subsequent
cognizer; (2) conceptual subsequent cognizer (lit.) cognition of the [already] determined
{C}acchinnat› (see: bcad pa'i yul can)
one of the types of knowledge and awareness
{C}not cut apart (blo rig) according to the sevenfold division;
dt#r- 3528
dt[-V“e( - dtz-
3514 3521
dt#rn- 3529
elimination-isolate [a conceptually isolatable dtz! zyz! dtn! zyz! dt#r-! zy#r-! dt#rn! y#rn!
factor that is a mere elimination] {MSA}prajñapti bandhu (=baddha)
dt[-]n- make; construct [e.g., a mudr›]; arrange [e.g.,
3515
bind
the legs in a meditation posture]; formulate {C}bound
{C}chinnu get examples: phyag rgya
dt#rn-a- 3530
{C}cut bca'; rkang pa sems dpa'i
dt[-a- 3516
skyil krung du bca'; khrims dt#r-! zy#r-! dt#rn! y#rn!
su bcas pa. Also add to {MV}bandha; {MSA}baddha; {C}bandhana;
et[! et([! dt[! y([! "bcas pa" and "'cha' ba". {C}vadhya
{C}chin(n)atti; {C}samuccheda; {L}g›th› bind; bondage{N}
dtz-N´- 3522
cut; decided; eliminated; judged; condemned {C}murder; prisoner condemned to death
{C}take away; cuts (through) annihilation;
dt#v-d- 3531
extermination; completely cut off; poetry; {L}Ÿu˚˛hı
verses dried ginger{S}
See: gcod pa el#v! zu#v! dt#v! zu#v[!
dtn- 3523
{GD:649} cognitions which follow a valid formulate; make; construct [e.g., a mudr›];
cognition and cognize the same object as that arrange [e.g., the legs in a meditation posture] {LCh,MSA,MV}daŸa; {MV}daŸan
valid cognition ten
get examples: phyag rgya
dt[-ac-dX-d-x#]- 3518
bca'; rkang pa sems dpa'i n-dt$-
skyil krung du bca'; khrims the ten grounds
{C}uts›rayati
dt$-et#e- 3533
{C}drives away su bcas pa: same as added to
"bca' ba" and "'cha' ba"
{MSA}ek›daŸa
dtn- 3524
eleven
dt$-et#e-a- 3534
dtn-a-
saha; {MV,MSA}sa- (e.g.: sa-prajñapti; {MV 5.28}ek›daŸam
sa-dau˝˛hulya; etc.); {MSA} -vat; eleven; eleventh
{MSA}prajñapta; {MSA}prajñapti
dt$-ei#n- 3535
having; together [with]
possessing; with; connected with
dv›daŸa
----[r-dtn-a- twelve
together with...
dt(f-l#r- 3557
dt$-dl#- 3539
;[-ac-dt(f-a-
to overcome exhaustively {C}bhagna-p¸˝˛hı-karoti
{MSA}carur-daŸa
fourteen [eC-dt(f-a- {C}has his back broken
dt(f-V“]- 3551
[av-”(-Ë*-[dX#rn-W#-[W#v-zw(c-y*]-a(-v-n(en-a-[ {C}bhagna-p¸˝˛hı-karoti
W#v-zw(c-y*]-a(-’fn-n$-dt$e- el(f- zu(fn- dt(f- y(fn- {C}has his back broken
dt(n- 3561
ushered him into the great ma˚˜alas—the {LCh}Bhagavan; {C,MSA}Bhagavat;
Glorious Vajra-Element Great Ma˚˜ala and so bhagavan; bhagavatı
forth [conqueror-possessing-passed beyond]; {MSA,C}prativar˚ika
dt$en-a- 3541
Supramundane Victor; Blessed One; Buddha; fabricated; made up
victorious {C}counterfeit; similar
be intimate with; love Comment: This term is translated in
dt(n-a- 3562
dt(f-V“]-z[n-W#n-q^]-o^-dNø]-a- 3553
dt$[-W#-n*fn-t]- 3543
{C}prativar˚ika
fabricated; made up
beings in the world; worldly beings; lit.: "beings dNø]- Nø]( - dNø][- Nø]( [- {C}counterfeit; similar
in the vessel"{Lati} {MSA}sa˙darŸit› buddhena
dt(n-f- 3564
completely demonstrated/taught/indicated by a
dt$[-W#n-v*]- 3544
Supramundane Victor
{MSA}k¸trima; {MSA}pratirÒpa
{L}ras›yana
dt(f-]n- 3554
fabricated; artificial; made up; fabrication
essence-extraction
dt(n-f-f-x#]-a- 3565
{C}vidhvamitva ak¸trima
{L}ras›yana having conquered/destroyed/triumphed over non-artificial; non-fabricated
essence-extraction; essence-extraction (the {C}having disspelled; having destroyed
dt(n-f-f-x#]-az#-fXr( -d- 3566
treatment of aging)
dt(f-a- 3555
dt$n- 3546
ak¸trim›nubhava
el(f- zu(fn- dt(f- y(fn- non-artificial experience
daŸa
{MSA}hata; {C}manthana; {MSA}samudgh›ta;
dt(n-f-x#]-a- 3567
ten; twisted
{C}pratihanyate; yang dag par bcom pa =
dt$n-a- {MSA}samutp›˛ana
3547
k¸trimam
destroy; overcome; triumph over fabricated
twisted {C}conquered; shaking; shaking about;
agitating; killing; slaying; is obstructed; is
er-l#e-dt(n-f-x#]-a-[*-]#-[*z#-d[e-e#-d-f-x#]-
dt(- 3548
frustrated; beat back; be upset That which is fabricated is not its 'mine'. (yattu
k¸trima˙ na tattasy›tmıya˙) [PP, 263.1]
ten
guru; gurutva (nang gi bem po); for others see: nang gi bem
a leaf called "ja-wa" heaviness; heavy; po
teacher; weighty; deep
y- 3590
{PH} Clark's _The
Quintessence Tantras_ Check English. There was a period
bet. heavy and teacher. {T} {LCh}a˙Ÿa; {LCh}bh›ga; {C,MSA}kal›;
(p.176) identifies this as {C}deŸa; {L}tam›; {L}tamı; {C}pratirÒpa;
V†[# - {MSA}tulya; {MSA}Ÿrutka
3583
"angelica archangelica;
angelica dahurica; part; factor; an odd number (see example 2);
heavy all of (the parts of something; see example 3)
polygonatum odoratum"
Add?
w^c-R#n-V†#[- {C}pair; fraction; place; region; rain; fitting;
proper; seemly
heavy with the burden{DASI 552}
V†e- 3571
V“(e-y-
V†-* 3584
isolate factor
{C}kaŸa
{C}whip jihv›; rasana x#]-a-vn-v(e-a-y-[r-!
tongue
V†en- 3572
f-x#]-a-vn-v(e-a-[(]-et#e-
V†-* b*n- 3585
y-
3591
f#en-ŒX*]-c(-v-dØ*]-]n-Nœ≈*-dz#-c#e-a-
aya¯-Ÿ›lmalı
Definition: an awareness that arises in
iron hell-trees
dependence upon its own uncommon portion
V†en-W#-b#r-bv-f-v#- 3575
empowering condition, a tongue sense power,
y-t]- 3592
y-et#e- 3593
shackle {MSA}ek›mŸa
apprehended object of a
V†en-f[z-V†en-el^- 3577
one part {T}
tongue-consciousness{D1}
y-dtn- 3594
steel bow and steel arrow (an epithet of {T}object experienced by a
‚zong-ka-fla's Essence of Eloquence (legs tongue-consciousness
bshad snying po)) definition of taste-source (ro'i skye mched) part-owner
{GD:174} whole; {GD:289} part holders
V†en-c#- V†z* -# ’f-ac-b*n-a-
3578 3587
y-fif- 3595
fence {LCh}jihv›-vijñ›na
tongue-consciousness equal
V†r-Nœ-≈ c(v-az#-”(-Ë*- 3579
; tongue consciousness
See: lce shes
Jang-gya-rol-bay-dor-jay (1717-1786), a
prolific Mongolian Ge-luk-ba scholar
yen-dtn- 3619
y-fp%]- 3597
appears{TN} {C}sa-r›ga
bh›gıya having desire; having attachment; desirous;
y-v$en- 3609
{MV}bh›gıya ----e(-d-yen-a-[e(n-n(-
concordant; concordance {LCh}avayava you need to form an understanding ...{MSI
y-[r-V“]-a- part; portion; parts; factor
3600
432.4}
f#r-e#-y-bn-x#]-an-]!
yen-a-et([-dX[* - 3621
{L}bh›gıya
concordance; concordant; entitled to h‹e-zsC[-eCrn-n$-f-](c-et*n- {C}sa˙ga-cchedı
since it is part of the word, cherish not
y-]n-dle-a- 3601
{C}one who cuts off attachment
mistaking it for a connecting particle {T}
yen-a-pfn-t[-[r-dCv-d- 3622
y-dX[- 3602
{C}sarva-sa˙ga-vigata
avayavin {C}free from all attachment
{C}ve˝e˚a whole; possessing parts
yen-a-f#-frz-d- 3623
appearance; gestalt
y-bn-f*[-a- 3612
yen-a-f*[-- 3625
{C}guise; disguise maintain the six sessions without a break
ye-ye- 3616
{C}in the guise of
yen-a-f*[-a- 3626
y-dX[-[^-dt(n-ac- 3605
y[-a-f*[- 3651
{C}be obstructed
{MSA}madya
yen-ac-zR^c- zy[- zy[- y[- y[-
3632
beer
{C}anuccheda
{C}sajyate; {C}anunıyate
yr-wr- 3644
ni˝chidrav›hana ; niŸchidrav›hana
{C}anunıyate; {C}anune˝yate {C}rikta-mu˝˛i
uninterruptedly engaging; uninterrupted
be attached; attachment {C}empty fist
engagement
{C}be won over
y[- 3646
y[-az#-fpz- 3653
yen-ac-dXz-( 3634
y[-ac-dR#[-a- 3654
{C}cessation
{C}pratideŸayati (=g¸hıta-bodhicitta-parity›g›t
= praty›patti-bal›t = k¸ta-p›padeŸan›n)
N®en-[*n-dNœ^v-dn-”(c-n*fn-vn-”(c-n*fn-y[- {C}ucchedika
attachment through entreaty with that mantra a Vajrasattva annihilate; cut off
{C}confesses his error; see their error double splits off from Vajrasattva {Dor 40a/ {C}which annihilates
263}
yen-Nårn- y[-ac-zR^c-d-
3636 3655
y[-Vø-Når( - 3647
yen-dCv- y[-ac-Vø-d-
3637 3656
attachment
y[-ac-Nƒ-ç d- 3657
yc-xr-sd-d(- 3672
yd-È(e-a- y$-d$c-
3659 3682
yd-È(e-a-t]-fy#n-az#-N‘[( - 3660
y$-d$c-”(v-d-t]- 3683
yv-dz#-h$v-„#fn- 3674
{L}gh¸ta
ghee (i.e., clarified butter); lid; valve(?) {MSA,C}nadı; {C}apaga; {MSA}prav›hinı
faulty ethics river; stream
yd-nC[# - 3662
Used as example for previous
y$-dC]- 3685
y#rn- 3676
{C}pratirÒpa
{C}fitting; proper; seemly zdd- zddn- dd- ddn-
structure (?; see example)
yc- 3664
waterfall
Nå≈#z#-y#rn-
y$-f#e- 3688
{L}yugapad; {L}tam›; {L}tamı; rain; general structure
{MSA}ambu-var˝a
y$- 3677
{C}utsa
simultaneously; all; at the same time;
together; rain {C}fountain
{LCh,C,L,MSA}ap; {LCh,C,MSA}udaka;
s$r-a(-V®-yc- y$-h·[- 3689
{C}daka (=udaka); {MSA}uda; {MSA}jala;
{MSA}toya; {MSA}nadı; {MSA}v›ri;
all five aggregates {C}p›nıya; ›p {C}n›lik›; {C}n›˜ik›ntara
water
yc-‰Xn-ac- hour; wristwatch; clock
3665
yc-[e- 3667
air (rlung)
y$-Q√r^ - {C}ma˚˜ala
3678
{C}var˝a
{C}rain; shower(s); year {C}a circumference like
Patañjali; {L}nadı
y$-:√- 3692
yc-a- 3668
Patañjali [proper name of the author of the
Yoga-sÒtras]; river {C,MV}udaka-candra; {C}pratibh›sa
rain
y$-Q√r^ -y*]-a(- 3679
reflection of moon in water; image; reflection
yc-Nå]#ç - 3669
{C}reflection of an object in a mirror;
{C}mah›-nadı reflection in water; image; apparition
rainclouds {C}great river
y$-:√z-# e;$en- 3693
yc-sd- 3670
y$-dt$-dc-dX 3680
{MSA}udaka-candra-bimba
{C}var˝ati {C}udaka˙ d›tavyam form of moon in water
{C}rain down on; (send) rain {C}would water
Check entry {T}
p%en-n$-y$[-]n-
{C}udaka-bindu m¸dumadhya
through putting into the mind
{C}water-drops middling of the small
y$[-ac-zR^c- 3720
{C}pratividhyati
"chulo" (sorrel leaves) {MV}hına-citta
will enter into
small mind; small-minded
y$-b#r- 3697
{C}penetrates to
y$r-r$n-y(e-b*n-a- 3709
y$[-f-;(n-ac-R#n-b#e- 3721
{C}kadalı
{C}plantain (tree) {MSA}alpa-m›tra-sa˙tu˝˛a
{C}n›Ÿayitavyam
satisfied with little
y$-b#r-e#-NIr# -a(- 3698
{C}may not forget
y$r-y$r- 3710
y$[-f#-;- 3722
{C}kadalı-garbha
{C}the core of the plantain tree small; very small {C}an›Ÿa
y$-b*v- 3699
not wasting
See: chung; chung ba
{C}indestructibility
{L}candrak›nta
y$r-[^-zeC-( d- 3711
y$[-f#-;-d- 3723
h·en-vf-y$r-r$-zdC#r-y*]-a(-en$f- {MSA}avipra˚›Ÿa-hetutva
small, middling, and great paths of {LCh,MSA,C}alpa; {MSA}nyÒna; being the cause of not wasting; being the cause
{MSA,C}parıtta of non-wastage
accumulation{PGP 69}
small
y$[-f#-e;]-sXc# - 3725
y$r-r$- 3701
{C}little; few; limited
See: chung; chung ngu {C}avipra˚›Ÿe
{MSA,C}alpa; {MSA}alpa-m›tra;
{MSA,C}parıtta; {MV}pratanu; {MSA}m¸dvı;
y$r-dz#- because of not wasting
3714
y$r-r$-Nœc( - 3702
cause to be wasted
{C}m¸duka {C}forget; lose
lesser cycles small
y$[-;- 3727
{C}chief wife
{MSA}m¸dv-adhim›tra
y$r-fc-dtn-a- {MSA}vipra˚›Ÿa; {L}vipra˚›; {L}vipra˚a
3717
small and great
to waste
y$r-r$-x#[-v-dX[* -a- 3704
{C}sa-putra-d›ra lose; forget
{C}together with his sons and daughters
{MSA}parıtta-manask›ra
y$[-;-dc-zR^c-c(- 3729
y$[- 3718
small mental engagement
zR^c- zR^c[- R^c- R^c[-
y$r-r$z-# y$r-r$- 3705
{C}antar-gata
{C}vipran›Ÿyati
to enter into
{C}m¸du-m¸du waste; will waste
{C}included; contained
small of the small {C}forgets
{C}very weak
y$[-;(n-ac-R#n-b#e- 3731
great; big
{C}tall {LCh,MSA}artha˙; {C}k¸te
{C}n›Ÿayitavyam
for the sake of; for the purpose of; for;
y*-e*- 3745
must not waste; should not waste benefit.
{C}may not forget
y*-e*-f(!
y$[-e;]- et([-az#-y*[-x#]-v-
3732
y*[-[^-t#-sXc# - 3755
such a person; such a one nid›nam, wherefrom; and for what reason?;
{C}n›Ÿaye¯ ‰X-[a*c-d[e-y*-e*-”(-Ë*-l*n-zdX^r- tato nid›nam, on the strength of that; as a result
if one wastes; wasting of; tan-nid›nam, that link]
in the Indian [edition of the] text “I, such a one
{C}would forget Check others' engl. {T}
[i.e., your name]-vajra” appears {Dor 45a/
273}
y$[-e;(]- y*[-[^-dË([-a-
3735 3756
y*[-[^-dË([-azr-y*[-[^-dË([-a-c-fj[-a- 3757
{C}pary›punatı {MSA}m›h›tmya
{C}study greatness dË([- Ë([- dË([- Ë([-
y$z-# Q√r^ - y*-dz#-r-‰Xv-
3738 3749
{C}ud›nam ud›nayati
{C}shout forth in triumph; exult; in triumph they
{L}nadı {L}atim›na cried; utter as a shout of triumph
river pride of greatness
y*[-[^-dË([-az#-N“-* 3758
y*-dz#-Vµe-az#-dnf-a- 3750
Òdaka-jantu
dË([- Ë([- dË([- Ë([-
{L}ud›na
water creature {C}m›h›tmya-›dhy›Ÿaya
sayings{S}
great special thought; great unusual thought
y$z-# y$-d$c- 3740
y*[-[^-dX- 3759
{C}magnanimous resolution
{C}budbuda
y*-zdCr# -y$r- 3751
y*[-[^-dX-d- 3760
{C}ap-skandha
water aggregate; aggregate of water {C}cira
{MV,MSA}adhik›ra
{C}water-element {C}for a long time; so long; for so long
intended activity; intended object; trainee;
y$n- 3742
object of intent
y*]- 3765
dR#- dR#[- dR#n- R#n-
{C}mahat-karoti {C}gotra
{MSA}ucca; {MSA}dırgha; {MSA}pratata;
make great lineage
{MSA}mahat
{C}makes greater {C}clan
great; big; large
y(-c#en- 3788
y*]-a(c-f#-dR#[- 3778
p*e-y*]-R#-c#en-y*]- 3766
father's lineage
p*e-y*]-c#en-y*]- dR#- dR#[- dR#n- R#n-
y(e-a- 3789
y(e-a-zj‹]-a- 3790
y*]-a(-Nœc( - 3768
{LCh} -tara
greater cycles very; big; great; greatly e;$r- zj‹]- d;$r- ;$rn-
{L}sa˙tu˝˛i
p*e-y*]-N´(f-vf-R#-y*]-a(-Nœ(c-dl#- {T} [comparative indicator]; more; -er ??
contented; satisfied
the four greater cycles of the Mah›y›na path
y*n-∑[-ac-[^-zsen-a- 3782
y(e-a-b*n-a- 3791
of meditation
{MSA}viŸi˝˛atara
y*]-a(-i#[- 3769
{L}sa˙tu˝˛i
superior; much superior {T}
contented mind; satisfied in mind
{MSA}adhim›tratva
y*n-fy(e- 3783
y(e-ac-zj‹]-a- 3792
greatness
{C}para
y*]-a(-i#[-’f-a-d[^]- 3770
y(n-pfn-t[-d[e-f*[-a- {C}dharma-cakra-pravartana
e;$r- zj‹]- d;$r- ;$rn- all phenomena are selfless{T1 8.17} turn the wheel of doctrine
{MSA}tu˝˛i
contentment; satisfaction
fh]-i#[! cr-e#-r(-d(-zj‹]-a- y(n-W#-zw(c-v(-dNœc( -dz#-’f-dle 3817
y(n-q^]- 3809
ldan) Presentation of the Turning of the Wheel.
{C}tu˝˛i (Collected Works XVI) Thimphu [Bhutan]:
[enough-know]; be content; be satisfied; {MSA}sarva-dharma Kunzang Topgey, 1971.
satisfaction all phenomena
y(n-W#-eCen-a- 3818
{C}contentment
y(n-W#- 3810
dharmakırti
y(e-b*n-a- 3800
knowing satisfaction
y(n-W#-‰Xv- 3819
King of Doctrine
y(n-W#-Nœ-*≈ fy*[- 3812
y(f-¤^]-R#-e]n-[e(]-az#-]r-[^-n(r-Nø-* 3804
stream of doctrine
y(n-W#-Nœ-*≈ fy*[-az#-e;$en- 3813
y(n-W#-N´-( 3822
y(f-a(-x#[-v-dR#[-a- 3805
{C}dharmolk›
dR#- dR#[- dR#n- R#n- lamp of doctrine
{C}cora-manasik›ra
{C}worry about robbers
y(n-W#-yc- 3825
y(n-W#-Nå]≈ - 3846
{C}dharma-artha
{MSA}dharm›mbu-var˝a the meaning of doctrine {MSA}dharma-cak˝us
rain of doctrine
y(n-W#-d[e- 3838
eye of doctrine
y(n---W#-fy(e- 3826
y(n-W#-Nå]#ç - 3847
dharm›tman
{MSA}dharmottama self of phenomena {LCh,C,MSA}dharmamegh›
highest doctrine; supreme doctrine
y(n-W#-d[e-o^-zj‹]-a- 3839
cloud of doctrine; Cloud of Doctrine (tenth
bodhisattva ground)
y(n-W#-fy(e- 3827
y(n-W#-d[e-f*[- 3840
'phags pa'i sa for others
y(n-W#-dc-y[-[^-R^c-a- 3848
zR^c- zR^c[- R^c- R^c[- dharmanair›tmya
{C}agradharma (gata) selflessness of phenomena
{C}dharma-antar›yikat›
highest doctrine; supreme doctrine interruptions with respect to doctrine
{C}Highest Dharmas [dX*-d! 1 y(n-W#-d[e-f*[-cen-a! 2 {C}some obstacle hinders access to Dharma
le-a-f-x#]-ac-x$v-cr-e#-p%]-f(r-f-x#]-az#-N“([-
y(n-W#-N∂]#≈ -a- 3851
{C}Dharma in embryo; womb of Dharma See: chos kyi spyan, eye of doctrine
y(n-W#-[f#en-a- 3855
y(n-W#-[*-i#[- 3835
{MSA}dharmodd›na
{MSA}dharma-tattva sÒtras of doctrine [f#en- [f#en- [f#en- [f#en-
suchness of phenomena {MSA}dharm›lambana
y(n-W#-’f-eCrn- 3844
{C}the method of considering dharmas (in their zR^c- zR^c[- R^c- R^c[-
ultimate reality) {C}dharma-vyasana-sa˙vartanıya {C}trai-cıvarika
y(n-W#-fh]-i#[- (=sa˙gh›˛y-›di-tri-cıvara-m›tratv›t)
3858
concordant with being impelled by
doctrine/phenomena {C}one who possesses no more than three robes
{MSA}dharma-lak˝a˚a {C}conducive to the ruin of Dharma
y(n-eC-˚ 3882
characteristic of phenomena
y(n-W#n-s(rn-ac-zR^c-d-[r-fp%]-a- 3871
y(n-‰Xv- 3884
{MV}dharma-nimitta
{C}dharmodgata
sign of phenomena/doctrine
superior qualities; exalted by doctrine; y(n-W#-‰Xv-a(-
y(n-W#-fj·[- 3861
superior doctrine; name of a Bodhisattva {C}dharma-r›ja
{C}ascent to (all) dharmas King of Doctrine
{C}dharma-ko˝a
y(n-[qc- 3873
y(n-‰Xv-a(- 3885
treasury of doctrine
{C}storehouse of Dharma
{MSA}Ÿukla-dharma; {MSA}Ÿukla … dharma
y(n-W#-‰Xv-a(- y(n-‰Xv-
y(n-W#-z([- 3862
pure doctrines; pure phenomena; pure qualities
{C}dharma-r›ja
y(n-[q(]-fy(e-v- 3874
{MSA}dharm›˙Ÿu King of Doctrine
light of the doctrine {T}
y(n-‰X]^ - 3886
{C}dharma-ratna
y(n-W#-xr-[e-a-i#[- 3863
jewel of doctrine; precious doctrine
stream of doctrine
{C}Dharma-jewel; treasure of Dharma
{C}madbhÒtat› (=dharma-sadbhÒtat›)
y(n-‰X]^ -R#-o#r-r*-zj‹]- 3887
y(n-Nœ[- 3875
{C}self-intoxication
e;$r- zj‹]- d;$r- ;$rn-
y(n-W#-cr-dl#]- 3864
doctrinal language
srot›nugatasam›dhi
y(n-Nœ-^ 3876
{C}dharma-prak¸ti; {MSA}dharma-maya meditative stabilization of the stream of
nature of phenomena doctrine
{LCh}Dharma-k›ya; dharmak›ya
{C}the essential original nature of dharmas
Truth Body; Body of Attributes
y(n-dN´c&≈ -[qc-ye- 3888
y(n-W#-c(- 3865
y(n-Nœ](≈ - 3877
y(n-„#fn- 3878
{C}dharma-vega
force of doctrine; strength of doctrine
{C}impact of Dharma
Ø(en- Ø(en- Ø(en- Ø(en- dË([- Ë([- dË([- Ë([- {C,MV,MSA}dharmat› (={C}dharmatay›);
{C}dharmatas (opp.: arthatas); {MSA}tathat›
{MSA}dharm›bhisamaya terms which express qualifications reality; quality; noumenon; real nature;
clear realizer of doctrine; clear realization of {GD:246} subject expression actuality; nature; final reality
the doctrine
definition of path of accumulation (tshogs
y(n-t]-dË([-az#-N´ç-[r-y(n-dË[-W#-N´ç- {C}Dharmahood; true nature of dharmas; in
accordance with Dharma; nature of things;
lam) subject expression and predicate expression
state of affairs; true nature; (understand its)
y(n-t]-fp%]-N‘r- 3900
y(n-fr(]-a- meaning/contents
3892
y(n-i#[-y(n-pfn-t[-[r-y(n-y(n-t]-[^-zdC*v-d-
{LCh,MSA}abhidharma N‘r- N‘r- N‘r- N‘r-
Higher Knowledge; knowledge; higher the relationship of reality with all phenomena as
commonly appearing subjects{N}
doctrine; Manifest Knowledge; a quality of their qualificands{DASI 600.3}
y(n-t]-]^n-f*[- [(]-[f-Ø*]-zdC*v-vn-z[n-az#-y(n-i#[-
3901
phenomenology
y(n-fr(]-az#-fj·[- 3893
powerless subject the ultimate noumenon that is beyond
dependent-arising
y(n-t]-zdz-l#e-a- 3902
abhidharmako˝a; abhidharmakoŸa
y(n-i#[-W#-h$v- 3911
y(n-fr(]-az#-fj·[-W#-h‹e-v*zc$ -dX
3894
{C}the method which shows the meaning
dharmottara; {C}agradharma; {C}
y(n-i#[-W#-e;$en- 3912
agradharma gata; laukik›gradharma;
agryadharma
n-az#dqC-ze*
v- zeCv
C *v--a-fr(
dqCv[- zeC]*v-az#
[- -‰X]-
Chim-jam-flel-yang's (mchims 'jam dpal
supreme quality; supreme mundane qualities;
highest mundane qualities; supreme qualities
form of reality; noumenal form
Comment: One in the triad of imputational
dbyangs) Commentary on [Vasubandhu's] {C}Highest Dharmas form (kun brtags pa'i gzugs), imputed form
"Stanzas of the Treasury of Manifest the fourth stage of the path of preparation; (rnam par brtags pa'i gzugs), and form of
Knowledge": Ornament of Manifest Knowledge the others are: (1) heat (drod); (2) peak (rtse reality (chos nyid kyi gzugs), the last meaning
mo); and (3) forbearance (bzod pa) the reality of form in Ge-luk and noumenal
y(n-fr(]-az#-fj·[-W#-h‹e-v*zc$ -dXn-a- 3895
y(n-i#[-W#-n*fn- 3914
abhidharmako˝a-bh›˝ya
Vasubandhu's Explanation of the Treasury of zR^c- zR^c[- R^c- R^c[-
{C}agradharma (gata) {MSA}citta-tathat›; {MSA}dharmat›-citta
Knowledge (Abhidharmako˝a-bh›˝ya), P. 5591,
vol. 115 supreme quality; supreme mundane qualities mind of reality
{C}Highest Dharmas
y(n-i#[-W#n-’f-ac-r*n-a- 3915
y(n-fr(]-ac-Ø(en-a-
3897
{MSA}dharmato viniŸcaya¯
y(n-fr(Ø(]en--Ø(eØ(n-en- Ø(en- Ø(en- dN“^- N“^[- dN“^n- N“^n- definite by way of reality
{MSA}dharm›bhisamaya {MSA}uttama-dharma-sa˙graha
clear realizer of doctrine compendium of highest qualities; compendium
{C}dharmat›-niy›ma
ckComment: of the highest doctrines
ck definition of path of faultless reality; faultless quality
y(n-dË([-qX-# N´-ç 3907
accumulation {C}fixed sequence of Dharma-hood
y(n-t]- y(n-i#[-p(d-a-
3898 3917
y(n-i#[-[r-]#-zev-d-f*[- 3918
{MSA}dharmat›˙ na vilomayati dNø]- Nø]( - dNø][- Nø]( [- e;$r- zj‹]- d;$r- ;$rn-
not contradictory with reality {C}eka-dharma-deŸan› {MSA}dharme˝u … ›tm›sadgr›ha¯ (sarva-)
y(n-i#[-[*-h[-fc-dXz-( 3920
one doctrinal teaching mistaking all phenomena as having self
{C}one single demonstration of Dharma
y(n-p(n-a- 3945
{C}pram›˚ı-k¸tya
y(n-pfn-t[- 3933
y(n-i#[-a- 3921
{LCh,MSA}s›dharmya
{C}Sarva-dharma-samat›-prati˝˛hita qualitative similarity
{C}dharmat›
reality; quality
{C}p.n. of a Buddha [r-y(n-fp%]-N∂≈c-f#-[e(n-n(-
y(n-pfn-t[-W#-[(]-[f-az#-r(-d(-i#[- 3935
See: chos nyid those are not necessarily associated with the
qualitative similarity with
y(n-i#[-sXc# - 3922
y(n-pfn-t[-W#-x$v-v-frz-dÈ*n-ac-R^c- 3936
{MSA}dharmatas
in reality dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-
{C}sarva-dharma-vi˝aya-vaŸavarttit›
y(n-i#[-;d-f(- 3923
(anupr›pta) s›dharmya-prayoga-s›dhana-v›kya
{C}(reaches) dominion over the range of all proof statement using a qualitative similarity
profound reality dharmas
y(n-[r-Nœ[-t#e-f-f-x#]-az#-el#-fp%]-a- 3948
y(n-pfn-t[-fif-a-i#[- 3938
reality{PGP 79}
{MV}dharma-pudgala
y(n-fif-i#[- 3926
{MSA}sarva-dharma-samat›
phenomena and persons {T}
sameness of all dharmas
{C}dharma-samat›
y(n-[r-y(n-i#[-’f-ac-zdX[* -a- 3950
y(n-doen-a-’f-ac-ele-az#-[f#en-a- y(n-[r-Ë*n-n$-fp%]-az#-y(n-v-l^en-l#r-
3928 3951
y(n-pfn-t[-]#-d[e-f*[-az(- 3941
{MV}dharma-prajñapti-vyavasth›n›lambana l^e- zu$e- l^en- l^en-
object of observation that is posited in terms of {C}dharma-anudharma-pratipanna
imputed phenomena {MSA}sarva-dharm› an›tm›na¯
entering into doctrine/phenomena and what is
all phenomena are selfless
y(n-Ø*]- concordant with doctrine/phenomena
3929
{MSA}dharm›nudharma-pratipanna
y(n-pfn-t[-f*[-a- 3943
-’f-ac-ele-a-
{MSA}dharma-satya-yukti-y›na-prajñapti-vya
{C}dharma-k›ma
desire doctrine
{MSA}sarve dharm› an›tm›na¯
all phenomena are selfless
vasth›na {C}one who loves Dharma
y(n-’fn-[r-]#-er-;e- 3981
vehicle; {MV}dharma-pudgala
{T} positing the imputations of phenomena, {C}dharma-k›mat› phenomena and persons
truths, reasonings, and vehicles desire doctrine
y(n-’fn-N‘-h·en- 3982
{C}delight in Dharma
---y(n-[r-V“]- 3956
{C}vividha-dharma
y(n-z[([-ac-dXz-( 3968
y(n-’fn-cr-dl#]- 3983
y(n-’fn-v-n*fn-fif-a-i#[- 3984
outskirts of Hla-Ôa)
religious conch {MSA}dharme˝u samacittat›
y(n-e]n-ac-dX-d- 3970
{L}dharmasthitaye
y(n-’fn-n(-n(z-# f#r-]#-N´-&≈ f-Nø-* 3985
abiding in doctrine/phenomena
z#-c#abiding
en-n$-ine]n-a- {C}pratidharma (=dharm› prati n›man)
y(n-’f-ac-zdX[* -a- 3971
the type which is an effect of that
phenomenon from the side of being a different individual names of phenomena
substantial entity from that phenomenon {MV}dharma-vicaya {C}counter-dharma
definition of causal relationship (de byung investigation of phenomena/doctrine
y(n-a- 3986
'brel)
y(n-’f-ac-ele-a- 3972
{MSA}dharma-vyavasth›na;
{C}gu˚a-n¸Ÿa˙sat› {MSA}vyavasth›pita-dharma d([-W#-y(n-a-’fn-v-lv-oz#-Nåç#r-x#e-
viewing qualities with respect to phenomena positing phenomena/doctrine letter of advice to the religious practitioners/
Buddhists of Tibet
{C}appreciation of qualities
y(n-’fn-W#-[r(n-a(-f*[- 3973
{MV}dharm›n›m abh›va¯
y(n-Når( - 3987
y(n-e[en-a- 3962
abandoning the doctrine
{L}dharm›˚›m dharmat›
y(n-Når( -d- 3988
reality of phenomena
e[en- z[(en- doen!dØen- p(en-
y(n-’fn-W#-Nør( -a-i#[- 3975
{C}dharmaprajñapti Når- Nå(r- Nårn- Nå(rn-
imputed phenomena; imputed qualities
{MV}dharm›˚›m ŸÒnyat› {C}dharma-praty›ky›na
{C}conventional dharmas; conceptual dharmas;
emptiness of phenomena abandoning doctrine; abandoning phenomena
concept of (a) dharma
{C}refusal of Dharma
y(n-’fn-W#-d[e-e#-r(-d(- 3976
y(n-e[en-a-’f-ac-dle-a- 3963
qualities {C}dharma-praty›khy›na-sa˙vartanıya
{C}distinction/definition of conventional {MSA}dharm›˚›m uttara¯ abandoning doctrine; abandoning phenomena
dharmas highest qualities/doctrines {C}(a karma) conducive to the rejection of
Dharma
y(n-d[e-f*[-a- y(n-’fn-W#-]#-eg·-d(-Nø-*
3964 3978
y(n-Nå[(≈ - 3990
Nå≈[- Nå≈([- Nå≈[- Nå≈([- f(n- f(n- f(n- f(n- {C}dharma-bh›naka; {C}dharma-v›din
Proponent of Doctrine
{MV}dharma-carita {C}dharma-›r›ma(ta)
{C}Dharma preacher; reciter of Dharma; one
practice doctrine; religious practice non-belief/faith/interest/inclined towards/zeal
who preaches Dharma
in doctrine
y(n-Nå[(≈ -a-dt$- 3992
y(n-h[-f*[-a-x(rn-n$-h·v-l#r-zj‹]-a- 4012
{C}fondness for Dharma
y(n-f#r- y(n-h·v-d-
4004 4015
dharma-dh›tu
{C}dharma-n›ma dgv- zh·v!zh°v- dgv- h·v[-
element of [superior] qualities; sphere of
names of phenomena; names of doctrines
reality; nature of phenomena{Gön-chok} {MSA}dharma-parye˝˛i
{C}names of dharmas investigate/examine/research
y(n-[dXr# n- 3996
y(n-f#]- phenomena/doctrine
4005
{C}adharma
dharmadh›tu improper; non-religious {C}dharma-ko˝a
element of [superior] qualities; sphere of {C}(what is) no dharma; non-dharma treasury of doctrine
reality; nature of phenomena; the element of
[a Superior's] qualities; basic element of y(n-f#]-R#n-h°-z[#z#-d[*-d-gf-[(]-[^-ei*c-dz#-er- {C}storehouse of Dharma
attributes; noumenal expanse; expanse of ;e-[*- y(n-Ô·en-v(rn-Nå[(≈ - 4017
y(n-Nƒ-ç 4010
exalted wisdom of the nature of phenomena Compendium of Doctrine SÒtra
(dharmasa˙gıti-sÒtra), P. 90, vol. 36
y(n-f-dNø]- 3999
{C}dharma-bh›naka
y(n-x#]-a- 4021
Proponent of Doctrine
dNø]- Nø]( - dNø][- Nø]( [- {C}Dharma preacher; reciter of Dharma dharma
{MSA}dharmo naiva deŸita¯
proper{N}
not teaching doctrine
dgv- zh·v!zh°v- dgv- h·v[- d;([- d;([- d;([- d;([- f(n- f(n- f(n- f(n-
{MSA}dharma-parye˝˛i dharma-nidhy›na-k˝›nti {MSA}dharm›dhimok˝a
investigate/examine/research forbearance of the definite realization of belief/faith/interest/inclined towards/zeal in
phenomena/doctrine doctrine doctrine
debating courtyard d;([- d;([- d;([- d;([- f(n- f(n- f(n- f(n-
y(n-cd-o^-’f-ac-zdX[* -a- {MSA}dharma-nidhy›na-k˝›nti dharma-›r›ma(t›); {MSA}dharm›dhimukti;
4024
y(n-v-w(r-„(-N´d#ç - 4026
{C}the giving oneself up to devoted fondness
{MSA}dharma-sa˙Ÿraya
for Dharma
{MSA}dharme pratigh›vati (=dharme depending upon doctrine; depending upon
y(n-v-f(n-az#-’v-zdXc( -v-dÌ·]-ac-dXz-( 4048
pratigh›v¸ti?) phenomena
obstruction of anger with respect to
y(n-v-d[e-f*[-a- 4037
{C}dharma-›r›ma(t›)-yogam anuyuktena
doctrine/phenomena bhavitavyam
{MSA,MV}dharma-nair›tmya
y(n-v-w(r-„(-dz#-N´d#ç -a- 4027
one should make effort in the yoga of belief in
selflessness of phenomena doctrine
{MSA}dharme ca pratigh›tam ›vara˚a˙ ca
y(n-v-d[e-f*[-az#-x*-b*n-’f-ac-f#-Ø(e-a- {C}should have devotion to Dharma
4038
belief/faith/interest/inclined towards/zeal in
respect for doctrine
doctrine
{C}respect for the Dharma; the Dharma which {MSA}dharm›pramatta
y(n-v-f(n-az#-n-d(]- 4050
they value conscientiousness with respect to doctrine
y(n-v-[ez- y(n-v-[dr-d-
4029 4040
y(n-v-[f#en-a- 4051
respect to phenomena
y(n-v-[f#en-az#-dXfn-a- 4053
{MSA}yoniŸo dharma-manasik›ra¯
mental engagement in accordance with
doctrine/phenomena
khe˛a
y(n-b*n-a- 4068
spit
d;([- d;([- d;([- d;([- {MSA}dharma-jña; dharmajñ›na
fy#v-fz#-pv-d- 4083
explanation of doctrine
{MSA}dharma-ratna-sa˙jñ›
y(n-nC[* -a- fy#! fy#! fy#n! fy#n! (to go,
4070
y(n-en$f- 4071
fy#- 4073
fy#-d- 4074
fy#n-az#-h°- 4087
{C}lips
{C}pary›tta-bh›˝pa
[dX^r- zdX#]- sX^r- sX^rn- fy*-az#-N“-* 4090
y(n-vn-y(n-i#[-el]-x#]-a- 4064
{C}(spurious) glass fangs{VM}
{C}eye-tooth
fy#fn-„(-ye- 4079
{MV}dharm›d any› dharmat›
phenomena are different from reality
lv-„(-d-[r-dtn-an-dl[-a!
Chim, the Translator Tro, and the Translator
fy*-d-t$r-;[-eg‹en-a!
y(n-vn-f#-ex(- 4065
Chak
[Vajra-jvala-anala] smiles with a wrathful
fy#fn-zuv-[av-[dXrn- 4080
{MSA}dharme 'cala¯ countenance, with fangs slightly exposed {Dor
not wandering from the doctrine {T} 25a.4/ 233.4}
{GD:840} [p.n.] Chim-jam-pel-yang,
fy*[-a- 4092
v¸ddhipr›pta
order
increase
the mind of radiant red increase {MSA}agra zdX^r- zdX^r- dX^r- dX^r-
supreme; best; superior
fy*c-a- {C}parama-adbhuta
4094
fy(e-R^c-a- 4105
{C}exceedingly wonderful
spleen
fy(e-o^-zj‹]-a- 4117
consideration
superior body
{C,MSA}uttama; {C,MSA,MV}agra;
fy(e-o^-zj‹]-ac-dX[* - 4118
fy(e-[ez- 4107
{MV}agrat›; {C,MSA}vara; {C}uk¸˝˛a
(=utk¸˝˛a); {MSA}utkar˝a; {MV}utk¸˝˛a(t›);
{C}para; {C,MSA}parama; {C,MSA}Ÿre˝˛ha; param›nanda e;$r- zj‹]- d;$r- ;$rn-
supreme. best; superior supreme joy {C}par›m¸Ÿati (=m›
{C}foremost; very fine; beginning; highest; rÒpa-›dy-abhinive˝a-yogena grahır ity)
fy(e-zeCd^ - 4108
boon; choicest; foremost; high; highest; {C}misconstrue as; adhere to; handle
unsurpassed; utmost; finest; very fine; others;
fy(e-o^-d;$r- 4119
(the) other; another; foreign; beyond; further; zeC^d- zeC^d- zeC^dn!eC^d- eC^dn-
utmost; outshines them all; highly; exceedingly; achievement of the supreme [i.e. Buddhahood] very attached
completely; foremost; most; furthest; deepest;
fy(e-i#[- 4109
fy(e-[r-V“]-a- 4120
most excellent; highest (development); a person
of authority
y(n-fy(e- {C}agrat›; {MSA}agratva; {MSA}paramatva {C}avaropeta
supremacy; superiority
supreme of qualities endowed with the highest
{C}highest (possible state of perfection); {C}planted(?)
fy(e-e#-y(n-v-l^en-a- 4096
heights; foremost
fy(e-[r-a(---[f-a 4121
fy(e-o^- 4110
fy(e-o^-R^c- 4111
{MV}agra-Ÿuddhi-par›marŸana
thoroughly apprehend the supreme purity {C}parama-›rya-saukhya-kriya
agratas
{C}the work of the holy which leads to the
fy(e-e#-[(]- 4098
supreme; highest fullness of bliss
{C}in front of
{MV}agr›rtha
fy(e-[f]- 4123
fy(e-o^-[ez-d- 4112
supreme meaning; supreme object
value; superiority and inferiority
fy(e-e#-[(]-y(n-v-d[e-f*[-a- 4099
{L}pr›modya
fy(e-zj‹]-dX[* - 4124
supremely happy
{MSA}parama-tattva … dharma-nair›tmya
fy(e-o^-zR^c-d- 4113
the supreme meaning/object, the selflessness of e;$r- zj‹]- d;$r- ;$rn-
persons
{C}par›m¸Ÿati (=m›
zR^c- zR^c[- R^c- R^c[-
fy(e-e#-z[}-d- 4100
rÒpa-›dy-abhinive˝a-yogena grahır ity)
{C}agrat› {C}misconstrue as; adhere to; handle
{C}go-v¸˝a- supreme; highest
fy(e-cd- 4125
fy(e-v- 4126
paramanirm›˚a-k›ya
Supreme Emanation Body {C}d¸˜hatama
{C}para
supremely stable; thoroughly firm
fy(e-e#-n*fn-t]- 4102
supreme; best; superior
{C}very powerful
{C}others; (the) other; another; foreign;
{MSA}agra-sattva
fy(e-o^-f#-zj‹]-a- 4115
beyond; further; utmost; outshines them all
supreme sentient being
fy(e-v-Nœd≈ n-n$-zeC-( d- 4127
{C}apar›m¸˝˛a {MSA}Ÿara˚a-pragata
{C}nik›ma- {C}untarnished; intangible go for refuge to the supreme
{C}to his heart's content
fy([-z(n- 4155
{C}worships
fy(r-! fy(r-! fy(rn! fy(rn! dte zye dten! y(en!
fy([-a-[d$v-d- 4143
{C}osariyi {C}sa˙kramam
jump offer offerings; offer worship {C}walking; coming
{C}jump down to
fy([-a-xr-dX[* - zye-a-
4144 4157
fy([- 4131
{L}pÒjayati
{MV}pÒjana; {MV}pÒjan›; {MV}pÒja
dte zye dten! y(en!
offer; revere
{C}sa˙kramam
offering; offer
fy([-a-v-n(en-a-È*[- 4145
{C}walking; coming
fy([-dË([- 4132
zye-a-v-[[-y*c-f#-zR^c- 4158
{MSA}pÒj›di-l›bha
dË([- Ë([- dË([- Ë([- obtain offerings and so forth
{C}(na) ca˙krama˚a-Ÿıla (bhavati)
expression of worship
fy([-a-v*en-ac-dbfn- 4146
{C}does not walk about a great deal
fy([-dË([-a- 4133
zyen- 4159
layout of offerings
zyen-a- 4160
{C}ritual for worship
{C}pujyata; {C}Ÿre˝˛hat›
SW added "rite of offering".
offering
"Rules of offering" sounds eben! zyen! dben! zyen!
{C}excellence; is worthy of being worshipped
Vedic–where is it from? vivarta
fy([-Ø*]- 4135
to confess; to reveal [non-virtue]
fy([-ac-dR#n-ac-zR^c- 4148
zyen-az#-[^n- 4161
{C}stÒpa
reliquary; basis for worship {C}pÒjita
{MSA}vivarta-k›la
{C}worshipped
fy([-Ø*]-[^-R^c-ac-dXn-a- 4136
time of confession
fy([-ac-dË([-az#-re- 4149
fy([-ac-dË([-az#-x$v- 4150
{C}dh›rayanti; {MSA}dh›rana
fy([-a-N®]( -[^-dXn-o*- 4138
{C}bear in mind
{C}pÒjita; {MSA}pÒjya
{C}pÒj›-pÒrvaºgamam having offered; offering; worshipped
previously offered
fy([-ac-dX[* -a- 4152
{C}worshipped
fy([-a-pfn-t[-W#-y(-e-‰Xn-az#-N‘[( - {C}pÒjayati
4139
offer; worship
{C} Sarva-pÒja-vidhi-vistara-bhajana
fy([-dX[* - 4153
{C}p.n. of a Buddha
(sam Ωman)
{MSA}pÒjopasa˙hita-mah›y›na-dharma offer; worship; revere
great vehicle doctrines connected with
offerings
zyv-az#-h$v-„#fn- 4179
(=sÒcayati); {MV}prak›Ÿana; so sor 'chad par
{C}jealous; disparagement
byed pa = {MSA}pratideŸaka
(1) to be cut; (2) to explain; to comment Comment: This is one of the twenty {MSA}dau¯Ÿılya
{C}teaches; speaks; says; declares; indicate secondary afflictions (nye nyon nyi shu, faulty ethics
upakleŸa): (1) belligerence (khro ba,
]f-fwz-f-;[-W#-dc-[^-Nœ[-t#e-Wr-‰X^]-f#-zy[-a
zyv-az#-b*n-cd- 4180
krodha); (2) resentment ('khon 'dzin,
z#-v(rn-Nå≈([-Ô·en-az#-Nœ^- upan›ha); (3) concealment ('chab pa,
{MSA}dau˝prajñya
mrak˝a); (4) spite ('tshig pa, prad›sa); (5)
the Complete Enjoyment Body of which the faulty wisdom
jealousy (ır˝y›); (6) miserliness (m›tsarya);
continuum is not cut even for a moment as long
(7) deceit (sgyu, m›y›); (8) dissimulation
zyv-d- 4181
as the sky remains{PGP-101}
(g.yo, Ÿ›˛hya); (9) haughtiness (rgyags pa,
[e(r-a-zy[-h$v-x([-[*-
zyz- 4173
zyv! zyv[! yv! yv[!
a way that explains the thought [of Buddha]
faulty
dtz! zyz! dtn! zyz!
zy[-zR^c-Vøc- 4165
zy[-ac-dX[* - 4168
[(]-D√(-v-f#-zyc-c(- zy#! zy#! b#! b#!
the meaning has not appeared to the mind {C}mriyate
db[- zy[- db[- b([- ---N‘r-d-el]-f#-zyc-d-]#- die; death
{C}›cak˝ıta; ( ΩdiŸ): {MSA}deŸyate; {C}deŸika
zy#-w-f- 4186
zyc-d- 4176
zy#-zs(-[r-Nœ-*≈ d- 4188
zy[-h°- {C}rises
4170
zyc-h$v- 4177
{C}cyutopapatti
db[- zy[- db[- b([- transmigration and arising; transmigration and
{C}bh›˝yam›˚a mode of appearing rebirth
when explaining/setting forth ---N‘r-d-el]-f#-zyc-d-]#-
{C}(is) being taught; {GD:260} point of view {C}decease and rebirth
with respect to the non-appearance of other
of critical examination
appearances...{TGP 24}
zy#-zs(-d- 4189
zy[-c#en-a- 4171
N´≈&-f-dl#]-[^-zyc-h$v-sX#]-t#-f-v(e-a- transmigrate
suitable to explain/set forth the unerring mode of illusory-like
appearance{MSI 424}
{C}cyuty-upapatty-anupattit› {C}yath›v›dit›-tath›k›rit›
non-arising of transmigration and rebirth to bind dt#r-! zy#rn! dt#rn! {C}as he speaks, so he acts
{C}no genesis of decease and rebirth
y#rn!
bandhana{LCh,C,MSA}
bonds; bondage; binding u#-Nœ[-[^---l*n-db[-a- 4215
zy#-zs(-d-xr-f-x#]- 4191
zy#-d- 4192
what binds all sentient beings in cyclic existence
{MSA}yathokta˙
Check tenses, none match entry?
zy#! zy#! b#! b#! as it is said
{T}
this is often translated with quotation marks
{LCh,C,MSA,MV}mara˚a; {C}mriyate;
zy#r-dc-zR^c- 4205
{C}m¸tyu; {C}marana; {C}cyavate
u#-Nœ[-Nƒnç - 4217
death; dying
{C}badhyate
{C}dies {C}yath›-v›din
{C}is bound {C}as he speaks
zy#-d-r*n-a- 4193
zy#rn- 4206
u#-Nœ[-db[-a- 4218
definiteness of death{N}
to bind dt#r-! zy#rn! dt#rn! {C}yathokta
zy#-d-f#-Øe-a- 4194
zy*v-d- 4207
much; however many
{C}am¸tasya-dv›ra
u#-NI[* -a- 4220
h‹e-gf-v-zy*v-d- truths]
zy(v! zy(v[! y(v! y(v[! an exalted knower of all aspects that knows
{C}k›la-gata conventional truths
confused; mixed up
{C}have died; (when he) has died one of the two types of Mah›y›na path of no
zy(n- 4209
more learning (theg chen gyi mi slob lam),
zy#-dz#-e]n-Nœdn-W#-dc-[^- 4198
zy#-f*[- 4200
tea
f∑*]- f∑*]- f∑*][- f∑*][-
u#- 4211
{C}am¸ta exalted knowledge realizing the varieties of
{C}deathless phenomena
what; how
zy#-c#f-u#-Vø-d-dl#]-[^- 4201
u#-Nœ[-dNø]-a- 4212
{C}yath›-anuŸi˝˛a
u#-NI[* -x([-a-x#[- 4224
u#-Vø-l*-]- u#-Vøc-z[([-ac-Nœ-*≈ d-
4237 4249
an exalted knower of all aspects that knows the
ultimate truth
one of the two types of Mah›y›na path of no {MV 2.2bc}katha˙ k¸tv› {MSA}janma yath›bhik›mam
more learning (theg chen gyi mi slob lam), when one asks “how?”, {T} born according to one's wishes
the other being exalted knower of all aspects
u#-Vøc- u#-Vøc-z[([-dl#]-
4238 4250
if someone asks: 'What is the meaning ... dNø]- Nø]( - dNø][- Nø]( [-
{L}yath›-bhÒta {MSA}yath›-k›ma-nidarŸana
exactly; as it really is
u#-Vøc-sX*-d-]#- teach as one wishes
in the same way how the differentiation is made
u#-Vøc-]- 4252
u#-Vøc-q^]-dØen-a-[*-Vøc-f*[- 4239
u#-Vø-d-Ø(en-az#-f∑*]-a- 4229
{C}kim iti
f∑*]- f∑*]- f∑*][- f∑*][- e[en- z[(en- doen!dØen- p(en- how, just as
exalted knowledge realizing the mode of {MV}tath› n›sti yath› parikalpyate {C}so that; when
phenomena that does not exist in the way it is imputed [to
u#-Vøc-N‘r-d- 4253
exist]
u#-Vø-d-dl#]- 4230
u#-Vø-d-dl#]-[^- 4231
{MSA}yath›dhigama-dharma-vyavasth›na
presentation of phenomena according to how zdX^r- zdX^r- dX^r- dX^r-
{L}yath›-bhÒta; {MSA}yath›; yath›vat
they are realized {T} {MV}yath› pratibh›sa utpadyate
exactly; as it really is; in that way
occurs just as it appears; occurs in the way it
{C}in the same way
u#-Vøc-dØen-a-[*-Vøc-f*[- 4242
appears
u#-Vø-d-dl#]-[^-x([-a-i#[- 4232
u#-Vø-d-e;#en-az#-x*-b*n- u#-Vøc-dl*[-a-dl#]-
4233 4256
u#-Vø-dc- u#-Vøc-dl*[-a-dl#]-[^-
4234 4257
u#-Vø-d$- 4235
{MV 1.13c}katha˙ … yasm›t
{C}yath›-karma-upaga
how is it that ...
{MSA}y›d¸Ÿya; {MV}yath›; y›d¸Ÿa {C}(fare) according to their deeds
u#-Vøc-z[#-Vøc- 4246
[what-like]; how; what
u#-Nø-* 4259
u#-xr-f*[-a- 4272
fpz-]#-;[-[r-fu$e-y-[r-!
[what-only]; however much; as much as; as
great as nothing whatever exists
i*-[r-sX(en-[r-Nƒ[-a-v-
anta is used for finish, end, nearness, direction,
[*-[e-e#n-u#-gf-l#e-[r-u#-Vøc-N´(f-az#-’f-[dX*-en$ u#-nC[# - 4273
at the end
el]-v-u#-gf-zd[-Wr-
fu$e-p(en- 4287
no matter how much one strives otherwise{TGP {MSA}›
21} as long as
Sanskrit??? {T} immediately after; immediately subsequent to
u#-gf-R#n-]- 4262
fu$e-p(en-w(-]c- 4288
{L}kiyat›; {L}t›vat
for what reason; how is it that{S} y›vat … t›vat only immediately after; only immediately
subsequent to
how great; how much; however much; first of as long as ... for that long ...
all; how large; how far
fu$e-p(en-n$-zu$e-a- 4289
u#-gf-[^- 4263
{MSA}an-antara˙ prav¸tti¯
{MSA}y›vat
{L}t›vat› engaging immediately after
as long as
for what reason; how is it that
fu$e-dN“-^ d- 4290
how many?
u*- 4278
soft
particle indicating increase
{C}low; dull; weak; supple
[what-like]; just as; like; as
u*-y*c- 4279
zuf-fe(]- 4292
how?; like what?
N´ç-u#-dl#]-[^-wn-v*]- bigger
mañjun›tha
u*-nCd-o^- 4280
to accept literally mañjun›tha; epithet of Dzong-ka-ba; "smooth
protector" (Mañjushrı)
u#-dl#]-R#- 4266
{MSA}yath›-vat
u(-d(- 4282
zuf-az#-[dXrn- 4294
{C}not as it appears; not considered as it really
is
Elder [i.e., AtıŸa] mañjugho˝a; mañjuŸrı
u#-dl#]---f*[-a- 4270
get dates Mañjugho˝a; MañjuŸrı [p.n. of the Buddha of
wisdom]
{C}ayath›
fuv- 4284
zuf-a(- 4295
not like; unlike
{C}not as it appears; not considered as it really fuv! fuv! fuv[! fuv[!
is smooth
meet; have an audience with [present tense
stem]
ponder; weigh (up); examine; compare; {C}on account of agreed symbols and worldly
mañjuŸrı deliberate; consider conventions
MañjuŸrı [p.n. of the Buddha of wisdom]
zuv-dX[* - zu#e-Ø*]-R#-p-NI[-v-dØ*]-]n-
4307 4318
zuf-[dXrn- 4298
zuf-[dXrn-fy(e-Vµ-z([-;*c- 4299
zuf-[dXrn-dl[-a- 4300
zuz- zu#e-Ø*]-
4301 4310
zuz-h·]- 4302
[disintegrating-support]; the transient world;
world; people
indr›yudha; indr›yudharaºga {MV}laukika-sampatty-anarthitva
{C}living world; world-system; worldly
rainbow not desiring the marvels of the world {T}
{C}the hues of the rainbow zu#e-Ø*]-v-
zu#e-Ø*]-R#-dX-d- 4323
in the world
zuv- 4303
{MSA}lokata¯ kriy›¯
zu#e-Ø*]-q^]-Ô·d- 4311
zu#e-Ø*]-‰Xr-s]-a- 4325
elv! zuv! dtv! zuv[!
{MSA}loka-dh›tu
{L}m›
world-system lok›yata
measure; comprehend Worldly Materialists (Lok›yatas){N}
zu#e-Ø*]-f∑*]-a- 4313
zuv-d- 4305
zu#e-Ø*]-y(n-d‰X[- 4326
zu#e-Ø*]-R#- 4314
{C}comparing; comparison; weighing up;
ponder; weigh (up); examine; compare; {MSA}loka-saukhya
deliberate; consider {C}loke
happiness of the world; worldly happiness
{C}worldly
elv-dX-zuv-dX*[-
zu#e-Ø*]-z[n- 4328
zu#e-Ø*]-R#-wfn- 4315
{MSA}lokottara
lokavyavah›ra
supramundane
worldly convention
zu#e-Ø*]-b*n-r(- 4357
{C}this our position in the world; fabrication of
the world; stay in the world; sojourn in the Lokeshvara (an alternate name for Kalkı
world worldly perspective
Pu˚˜arıka)
zu#e-Ø*]-a- zu#e-Ø*]-en$f-R#-d[*-d-
4332 4358
zu#e-Ø*]-f#]-a- 4346
zu#e-Ø*]-cr-zez-d- 4347
satk›yad¸˝˛i
zu#e-Ø*]-v- 4348
zu#e-a- 4360
zu#e-Ø*]-a-[r-i]-p(n-[r-cr-nrn-‰Xn-’fn zu#e-Ø*]-v-eCen-a-
4334 4349
zu#e-a-[^n-fif- 4361
supramundane
laukik›gradharma {C}transcending the world
highest mundane qualities disintegrating at the same time
zu#e-Ø*]-vn-z[n-az#-x*-b*n- 4352
zu#e-a-f*[-a- 4362
zu#e-Ø*]-az#-o#r-r*-zj‹]-en$f-a(- 4339
zu#e-Ø*]-az#-dX-d- 4341
(su-)
{C}vyaya-dharmin; {C}pralopa-dharma
{MSA}laukika-k¸tya thoroughly pure path of supramundane exalted
disintegrating subject
worldly activity wisdom
{C}by its nature a disturbance (or wrong?);
zu#e-Ø*]-vn-z[n-az#-vf- 4355
zu#e-az#-d[e-i#[-t]-x#]-az#-sXc# - 4365
zu#e-ac-zR^c-d- 4368
gnas pa {C}bhaya-abhibhÒta
zu#e-h·en- 4372
{C}overcome by fear {C}astambhita-n›da
{C}the fearless roar
zu#en-Ø*]-R#-wfn- 4381
{MSA}sat-k›ya
zu#en-ac-dX[* - 4392
zu#e-h·en-ze(e-a- 4373
{C}draws back; withdraws
{C,L,MV,MSA}bhaya; {MSA}(Ωbhı): bibheti;
zu#en-Når- 4393
{L}satk›ya-nirodha {MSA}bhıta; {MSA}bhıru; {C}bhaºga;
cessation of the transitory collection {C}tr›so; {MSA}tr›sa
fright; frighten Når- Nå(r- Nårn- Nå(rn-
zu#e-h·en-Vø-d- 4374
zu#en-dX[* - 4394
{MV}satk›ya-d¸˝˛i
view of the transitory collection [as a real I {L}pañca-bhaya
the five fears [of beginning Bodhisattvas] {LCh}bhairava; {MSA}pratibhaya
and mine]
These are: (1) fear of giving away all one Bhairava (a wrathful deity) {T}
zu#e-h·en-v-Vø-d- 4375
fearless; fearlessly
{C}(false) view of individuality
{MSA}pañca-bhaya-samatikr›ntatva
zu#en-n$-c$r-d- 4397
zu#f-a- 4398
clay; mud
hangs on to; find support on; seek (for) rebirth (=pravartayati); {C}prav¸tta; {C}eva˙
in; bases his rebirth on prav¸tta; {MSA}v¸tti; {C}avatarati; {C}avakr›mati; {MSA}(pra Ωvas): pravatsyati
{MSA}avat›ra; {MSA}avat›ra˚a;
zu$e- 4400
continuity; enter; begin; engage; apply; engage; enter; apply; operate; operates
entrance
zu$e-ac-dX- 4416
zu$e-a-y[-a- 4405
zu(e-N´f( - 4401
made in terms of a felicitous and easy to basis of affixing; basis of reference; basis of
dN´(f- N´(f- dN´(fn- N´(fn- understand usage engagement
[set-meditate]; stabilizing meditation
zu$e-az#-Ø*]-v- zu$e-x$v-
4407 4422
zu$e-N´d&ç - 4402
{C}prati˝˛h› prav¸ttivi˝aya
in dependence upon entering object of engagement
dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n- {C}support; source {GD:247} object of application
prasth›napratipatti
achieving engagement; achieving through zu$e-az#-e]n- 4408
Ø(en-az#-zu$e-x$v-
engagement object of application of conceptual congnition
{MV}praveŸ›vasth› {GD:247}
zu$e-r(en- 4403
zu$e-az#-’f-ac-b*n-a- 4409
[entry-shore]; port; harbor; [river] bank
stages of operation
{MV}prav¸tti-vijñ›na
zu$e-b*n- 4424
zu$e-nz#-el#- 4425
{MSA}v¸tti-bheda
instance of engagement ? {T} basis which is the place of engagement
zu$e-az#-h°- 4411
zu$e-n*fn- 4426
retention
basis of affixing; basis of engagement Compare: smon sems, aspirational mind of
enlightenment
bzhin khyab pa
Ë*-dg$]-y(n-W#-‰Xv-fh]- 4450
Ë*-xr-nCn-W#-[e(rn-a- 4452
upahanti
difficult to posit to destroy; suppress; overcome
the thought of the foremost father
{C}having dispelled; having destroyed
zu(e-N´f( -R#-N´f( -dXr^ -e#-Ø(en-a- 4430
[Dzong-ka-ba] and his spiritual sons [Gyel-tsap
[}#-f-el]-f#-zu(fn- and Kay-drub]
Ø(en- Ø(en- Ø(en- Ø(en- do not remove other defilements
Ë*-c#]-a(-y*- 4453
zu(e-p%d-a- Ë*[-
4431 4454
zu(fn-a- 4442
zu(fn-az#-]^n-a- 4443
basis of positing; bases that are being posited
[naked-great-ly]; nakedly
zu(e-a-cen-a- 4434
after; subsequent to
Ë*-i#[- 4446
zu(e-d- 4437
Ë*-d(- 4447
Ë*-d(-v-zw(]-a- 4448
a similitude equal with ... types of knowledge and awareness (blo rig);
{MSA}dharma-mukh›nuy›na see blo rig for others.
{GD:260}concomitance; {GD:275} positive
z[#-]#-n*fn-[d*]-Ë*n-fp%]-x#]-an-
Ë*n-[ae-e#-Ë*n-n$-dXr^ -dz#-Ø(e-a- 4475
[after-put]; (1) in grammar: suffix; (2) phenomenon that is itself; (3) (2) concordance
followers; follower with isolate phenomenon that is not itself; (4) inferential conceptual consciousness;
(2) concordance with isolate phenomenon that
e-r-[-]-d-f-z! c-v-n-’fn-Ë*n-zu$e-dt$! inferential conception
Ë*n-fp%]-ac- 4471
Comment: This is one of the seven types of
ga, nga, da, na, ba, ma, 'a, ra, la, and sa are the facsimiles of direct perception (mngon sum
suffixes{Y} {C}anurodhatas ltar snang): mistaken conceptions ('khrul
Ë*n-n$-Ø(en- 4499
an illustration of which is the second moment
of an inference realizing that sound is {C}samanujñ›
Ë*n-[ae-dt[-b*n- 4479
happiness; joy
Ø(en- Ø(en- Ø(en- Ø(en-
{C}anubuddhayati; {C} anubuddha
anum›na-paricchinna-jñ›na {C}encourage(?); acquiescent
realize; cognize
inferential subsequent cognizer
Ë*n-n$-zeC-( d- 4490
{C}understand; (one who has) understood;
{MSA}dharma-mukh›nuy›na; {GD:783}
Ë*n-n$-Ø(en-a- 4500
anvaya; anugama
{LCh}anum›na-pram›˚a
following; concomitance; forward
inferential prime cognizer; inferential vaild
cognizer
concomitance Ø(en- Ø(en- Ø(en- Ø(en-
{GD:783} second criterion {C,MSA}anubodha; {C}anubodhana;
; inferential valid cognition; inferential prime
{MSA}anuboddh¸
cognition
Ë*n-n$-‰X-^ d- 4491
{C}anugacchati
actually be taken care of
realize; cognize
dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-
Ë*n-d;([- 4482
Ë*n-n$-Nø]( - 4502
{MSA}anu˝˛h›na
establish; prove
d;([- d;([- d;([- d;([- dNø]- Nø]( - dNø][- Nø]( [-
Ë*n-n$-yen-a- 4493
subsequent forbearance {C}anuŸ›sayati
Ë*n-v- 4483
{C,MSA}anunaya teach; indicate
desire; become {C}instruct
{C}p¸˝˛hatas {C}affection
Ë*n-n$-Nø]( -a- 4503
Ë*n-v-fr(]-Ø(en- 4484
dNø]- Nø]( - dNø][- Nø]( [-
{C}anuvartayati; {C}anuvartate (=sam›d›ya {C}anuŸ›sati; {MSA}(sam-anu ΩŸ›s):
Ø(en- Ø(en- Ø(en- Ø(en- vartate) samanuŸ›sti
{LCh}Òrdhv›bhisamaya engage; enter; apply; continuity teach; indicate
subsequent clear realizer {C}comply with; imitate; last long; pursue; {C}admonish; instruct
definition of path of meditation (sgom lam); follow after; complies with; come to (where he
Ë*n-n$-Nø]( -ac-dX[* -a- 4504
is); go likewise; go with
{PH} This entry is listed as
Ë*n-n$-zu$e-a- 4495
synonymous with its definiendum? dNø]- Nø]( - dNø][- Nø]( [-
Ë*n-v-p(d-a- 4485
{L}anugata; {C}anuvartate; {MSA}anuv¸tti; {MSA}(anu ΩŸ›s): anuŸ›sti
{C}anuprav¸tta; {C}anupravi˝˛a teach; indicate
p(d!zp(d- zp(d- p(d- zp(dn- engage; enter; apply; continuity
Ë*n-n$-Nø]( -dX[* - 4505
{C}reached {C}anuvitarkita
{LCh}anvayajñ›na investigate; analyze
subsequent knowledge {C}pondered on
Tenses OK?? {T}
Ë*n-n$-zp(d-a- 4529
Ë*n-n$-[}]-a- 4530
Ë*n-n$-dNø]-a- 4509
{C,MV}anudharma (={C}yath›-pra˚ihitasya
dNø]- Nø]( - dNø][- Nø]( [- ŸÒnyat›-dharmasya pratipattim); [}]! [}]! [}][! [}][!
{MV}›nudh›rmikı; {C}anudharmat›
{C}anuŸ›sana; {C,MSA}anuŸ›sanı {C,MSA}anusm¸ti; {MSA}anusmara˚a
concordant doctrines; concordant phenomena
teach; indicate; teaching memory; recollection; subsequently
{C}logical sequence of Dharma remember
{C}admonition; instruction
Ë*n-n$-fp%]-az#-y(n-v-Nå[(≈ -]- 4520
Tenses ?? {T}
Tense?? {T}
Ë*n-n$-e]r-d- 4531
Ë*n-n$-dNø]-az#-y(-zsCv^ - 4510
Nå≈[- Nå≈([- Nå≈[- Nå≈([-
{C}anudharma-c›rin {C}anujñ›ta; {MSA}anujñ›na
dNø]- Nø]( - dNø][- Nø]( [- one who makes use of concordant give; grant; make
{C}anuŸ›sanı-pr›tih›rya doctrines/phenomena; one who practices {C}sanction; ordained
miraculous teaching; wondrous teaching concordant doctrines/phenomena
Ë*n-n$-[ae-a-vn-dXr^ -dz#-Ø(e-a- 4532
Ë*n-n$-p(d-a-x*-b*n- 4514
{C}anuvidheya bhavati cr-e#-Ø*]-Øen-xr-[e-v-dØ*]-]n-cr-e#-elv-dX-
accord with
p(d!zp(d- zp(d- p(d- zp(dn- Vœ(e-R^c-v-enc-[^-f#-N√^-dz#-c#e-a-
{C}act in obedience to
Definition: a knower that is new and
p¸˝˛ha-labdha-jñ›na
Ë*n-n$-fp%]-an-[ez-dc-dXz-( 4525
incontrovertible with respect to its object of
[after-attain-wisdom]; subsequently attained
comprehension, a hidden phenomenon, in
exalted wisdom; wisdom after arising from {C}samanujñ› dependence upon its basis, a correct sign
contemplative equipoise concordant happiness Example: inferential cognizer which knows
Ë*n-n$-fp%]- {C}encourage(?); acquiescent
4515
that sound is impermanent (sgra mi rtag rtogs
kyi rjes dpag)
Ë*n-n$-fp%]-dX[* - 4526
{L}anulomika
Ë*n-n$-[ae-dX- 4535
[aX[! [aX[( ! [aX[! [aX[( ! zdCr-! zdCr-! zdCrn! zdC(rn! e;$r- zj‹]- d;$r- ;$rn-
{C}anuvic›rita anusara˚a {MV}(anu Ωgrah): anug¸h˚›ti
analyze; subsequently analyze follow compassionately care for; take care of;
{C}pondered over; reflects follow; believe
Ë*n-n$-zdCrn-d- 4548
follow
db[!
He taught the brahmin Jñ›navajra, who was
{C}anucarati
Ë*n-n$-zdCv* -dtn-d:√e( -a- 4549
Ë*n-n$-l^en-a- 4559
{C}has communed with
Ë*n-n$-zsCr-[e(n- 4540
need to follow
l^e- zu$e- l^en- l^en-
N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[- {L}praveŸa; {MSA,MV}anupravi˝˛a
Is 'phrang a misspelling of
engage; enter; engagement; entrance
'brang?? {T} {C,MSA}anuyoga
introduction; enter together with; entered into
join; connect; apply
Ë*n-n$-dXr^ -dz#-Ø(e-an-v#r-a(- 4541
Ë*n-n$-;$rn- 4560
{C}preoccupation
Ë*n-n$-f#-zu$e-f#]- 4553
zdX^r- zdX^r- dX^r- dX^r- e;$r-! zj‹]! d;$r-! ;$rn!
{GD:151} arising later than the perception of {C}vivarjayati follow; believe; take care of
the collection non-non-engagement
Ë*n-n$-e;$r- 4561
{C}pa˛ala (=ghanat›)
{C}cataract; covering; membrane compassionately care for; take care of;
[after-to-not-agree]; not concordant with; not follow; believe
Ë*n-n$-dX[* -a- 4543
agreeable to
[*n-N´ç(v-fn-Ë*n-n$-d;$r-dz#-dCf-;*-x*-b*n-”(-Ë*-v-
Ë*n-n$-dgv- 4555
{MSA}anuvidh›yitva
accord with; be concordant
db[!
dgv- zh·v- dgv[- h·v[- He taught the brahmin Jñ›navajra, who was
Ë*n-n$-dX[* -ac-zR^c-l#r- 4544
{C}anug¸h˚›ti (=k›rya-ni˝p›dan›d)
zdCr-! zdCr-! zdCrn! zdC(rn! d;([- d;([- d;([- d;([- compassionately cared for; retained; took
{C}›nulomikı k˝›nti care of; followed; believed
{C}anugacchati; {C}anubaddha; {C}anuvartita
concordant {C}help; favor
follow
forbearance/patience/tolerance/endurance
{C}going to; following; consequence; result;
{C}adaptable patience
[*n-N´ç(v-fn-Ë*n-n$-d;$r-dz#-dCf-;*-x*-b*n-”(-Ë*-v-
pursued
db[!
Ë*n-n$-zdCr-d- 4546
V¨en- 4585
{C}anumoda; {C,MSA}anumodan›; {C}anuvicintita
{C}anumodayi think; subsequent thought
{C}thought over {C}jihv›
[after-to-mind-delight]; admire; sympathize
with; empathize with {C}tongue
Ë*n-n$-dnCr^ -d- 4576
{C}anuŸik˝›
{MSA}anumodana … manask›ra {L}harita
learn; train in
mental engagement of admiration; mental green
{C}train regularly
engagement of sympathy pale yellow; fawn-colored
Ë*n-n(r- 4578
Ë*n-n$-x#[-cr-d---dnf-a- V¨]-V¨]# -
4568 4589
Ë*n-N√d( - 4579
{C}anuparig¸hıta {C}janapada
take care of; follow; believe dN√d! N√d( ! dN√dn! N√d( n! {C}country; countryside; (country) districts
{C}assisted {C}anuŸik˝ati; {MSA}anuŸik˝a˚›
V¨r( n-W#-dX-d- 4591
learn; train in
Ë*n-n$-c#e-ac-dX-Nø-* 4570
know
V¨]( -b#r- 4592
{C}anvaya-jñ›na
statement fh]-i#[! xv-e-v(-z[d-[r-V“]-a-
{GD:413} to signify Definition: having branches and leaves
subsequent cognizer; subsequent cognition;
Ë([-dX[* - 4581
subsequent knowledge
dË#[- 4593
Ë*n-n$-n(r-d- 4572
dË*! dË*! dË*n! dË*n! dË([- Ë([- dË([- Ë([- dË([- Ë([- dË([- Ë([-
{LCh}parivartana {C}›khy›yate; {MV}›khy›; (Ωkhy›): {LCh,C}vacana; {LCh}abhil›pa; {C}abhilapati;
to switch out of; to exchange {MV}khy›payati; {MV}khy›payitv›; {C}abhilapyate; {MSA}(abhi Ωlap): abhil›pa;
{C}kathayi (=kathayati); {C,MSA}ucyate; {MSA}lapita; {C}udırayati; {C}ırita (=prerita);
N®-fz#-v$n-cen-a-dË*-[e(n-az#-sX#c- {C}udırayati; {C}sÒcaka; {C}bh›˝ate {C}›khy›yate; {C}kathyate; {MV}›khy›; (›
to speak; say; to express; state; expression; speak; say; express; state; expression;
because one must switch out of the earlier
statement verbalizations
coarse body{TGP 54}
{C}declare; describe; speech; it is said; is {C}stirred; said to be; driven along; uttering;
SW added "coarse ” to Engl.
spoken of; one speaks of; is called; be speaking; indicates; is called; described; talk
definition expounded; proclaim; utter (his message); about; is talked about; is declared; speaks;
explain; raise (voice); lift up (voice); indicating; (conventional) utterance; words; verbal
dË*[- 4596
inexpressible
fear of forgetting
dË([- Ë([- dË([- Ë([-
dË([-[^-f-fy#n-a- 4605
{C}manda-mantra
dË*[-r*n-a- 4598
{C}soft in his talk/speech
dË([- Ë([- dË([- Ë([-
dË([-a-fif-a-i#[- 4613
{LCh}mu˝itasm¸tit›; {C}mu˝ita-sm¸tin
{L}anabhil›pya; {C}avacana
forgetfulness
inexpressible; ineffable
dË([- Ë([- dË([- Ë([-
{C}cannot be spoken; cannot be expressed;
{C}confused and not mindful; confused in his {C}bh›˝ya-samat›
beyond words
mindfulness sameness of expressions
dË([-[^-f*[- 4606
Comment: This is one of the twenty {C}the sameness of all spoken words
secondary afflictions (nye nyon nyi shu,
dË([-a-dX[* - 4614
upakleŸa): (1) belligerence (khro ba, dË([- Ë([- dË([- Ë([-
krodha); (2) resentment ('khon 'dzin, {C}av›cyate; {MSA}anabhil›pya
upan›ha); (3) concealment ('chab pa, inexpressible; ineffable
dË([- Ë([- dË([- Ë([-
mrak˝a); (4) spite ('tshig pa, prad›sa); (5) expressor
{C}cannot be expressed in words
jealousy (ır˝y›); (6) miserliness (m›tsarya); speak; go out; obstinate; willful
dË([-[^-f*[-a- 4607
(7) deceit (sgyu, m›y›); (8) dissimulation
dË([-a-Nƒ-ç d- 4615
(g.yo, Ÿ›˛hya); (9) haughtiness (rgyags pa,
dË([- Ë([- dË([- Ë([-
dË*[-a- 4599
{C}var˚a-v›din
{L}anabhil›pya; nir›l›pa; {C}avy›h›ra; proponent of expressions
{MSA,MV}sa˙pramo˝a; {MV}sa˙mo˝a; {L}parini˝panna; nirabhilapya
{MSA}sa˙pramo˝at› {C}one who has praised; incite; praise
inexpressible; ineffable
forget; forgetfulness
dË([-a-gf-[^- 4616
{C}lie outside conventional discourse; cannot
be expressed by words; which cannot be
dË*[-ac-dXn-]- 4600
dË*[-dXr- 4601
dË([-a-fj[- 4617
inexpressible things
dË([-[(-t*n-dX- 4609
dË([- Ë([- dË([- Ë([- dË([- Ë([- dË([- Ë([- dË([- Ë([- dË([- Ë([-
verbal conventionalities; expressional {C}vacana; {C}sÒcan›-k¸t›; {C}jalpyate; {C}s›caka
conventionality {C}anuvy›hara˚a state; indicate; express
Comment: This is one of three divisions of speak; say; express; state {C}indicating
conventionalities: (1) imputational {C}one can talk of; indicated; reply; use verbal
dË([-;#]- 4635
dË([-az#-v*en-v- 4621
{C} like a fig tree
dË([- Ë([- dË([- Ë([-
i-eC-( {µ-Vøc-y$-l*r-ed-a- 4638
i-õ#q- 4639
signifier-signified; expressor-expressed
dË([- Ë([- dË([- Ë([- {GD:393}
{C}›khy›tavya; {MSA}vacanıya; abhidhaya
dË([-dX[* -W#-N´-ç 4630
i-õΩq# -Ω
what is to be expressed; subject matter
Dispeller of Mental Darkness Commentary [on
{C}should be proclaimed dË([- Ë([- dË([- Ë([- Maitreya’s “Ornament for Clear Realization”]
dË([-ac-dX-d-f-x#]- 4623
expressive sounds Needs entry number
{GD:433} signifier
i-õΩ-# qΩ- 4640
dË([- Ë([- dË([- Ë([- ??? compare with: rjod byed
{C}avacanıya (=avy›h›ra) kyi sgra ??? {PH}
inexpressible; ineffable i-õ#q-
dË([-dX[* -dË([-dX- 4631
{C}unutterable; cannot be expressed in words Dispeller of Mental Darkness Commentary [on
inexpressibility; ineffability
dË([-dCv- 4632
dË([-ac-dX-d-v- 4625
to [absurdly] confuse fish with turnnips
dË([- Ë([- dË([- Ë([- i-a- 4642
i-[d(]-q^]-[ez-[av 4643
{C}ekaika
{C}each one; a single one; one single; each
single
i]! i]! i][! i(][! dN´(f- N´(f- dN´(fn- N´(fn- Hearer's path of completion
{LCh}Ÿrava; {MV}Ÿrava˚a; {C}Ÿru˚am›˚a
i]-p(n-W#-fp(r-vf- 4659
uninterrupted path of a Hearer path of
hear; listen meditation
Hearer's path of seeing
{C}when he hears/learns fh]-i#[! cr-e#-r(n-Nœv-R#-Når-dX-N´(f-Når-i(]-N´ç#d-
fh]-i#[!
i]-p(n- 4646
W#-[r(n-ei*]-[^-R^c-az#-i]-p(n-W#-Ë*n-v-fr(]-
{LCh,L,C,MSA,MV}Ÿr›vaka; {C}Ÿı˝ya Ø(en- cr-zdCn-i]-p(n-W#-N´(f-vf-f-Nœ≈*n-e(r-
Hearer Definition: a Hearer's subsequent clear realizer e#-i]-p(n-W#-d[*]-a-fr(]-Ø(en-
{C}pupil; disciple that serves as an actual antidote to its own Definition: Hearer clear realizer of truth that
respective objects of abandonment, these being arises before its own effect, a Hearer path of
i]-p(n-W#-[e*-z[^]- 4647
Divisions [consist of] the nine ranging from the dle-x*-b*n! i]-p(n-W#-fp(r-vf-Ë*n-p(d-x*-b*n!
el(f- zu(fn- dt(f- y(fn- small of the small up to the great of the great of [*-ei#n-er-c$r-f-x#]-az#-i]-p(n-W#-fp(r-vf!
a Hearer path of meditation
Hearer Foe Destroyer Divisions from the point of view of entity: (1)
one of the three types of exalted wisdom of
exalted wisdom of meditative equipoise of a
i]-p(n-W#-N´f( -vf- meditative equipoise of a Hearer path of
4649
fh]-i#[! i]-p(n-W#-fp(]-vf-dc-y[-f*[-vf-
[*-ei#n-er-c$r-f-x#]-az#-i]-p(n-W#-N´(f-vf! Ø(en- Ø(en- Ø(en- Ø(en- [r-’f-eC(v-vf-er-c$r-f-x#]-az#-i]-p(n-W#-fp(r
Divisions: (1) exalted wisdom of meditative
equipoise of a Hearer's path of meditation; (2)
Hearer's clear realizer of doctrine -vf-xr-x#]! cr-z[}*]-dX*[-W#-’f-eC(v-vf-Ô·en-
definition of Hearer's path of accumulation
exalted wisdom of subsequent attainment of a Ë*Definition:
n-n$-dX^r-dz#Hearer's
-y-]n-dle-az# -i]-p(nof-W#truth
clear realizer -d[*]-a-f
Hearer's path of meditation; and (3) Hearer's Check synonyms! {T}
which is posited from the viewpoint of: (1)
path of meditation that is neither of those two
i]-p(n-W#-Ë*n-v-fr(]-Ø(en- 4654
being a Hearer's path of seeing which is neither
Comment: This is one of the five paths of
an uninterrupted path nor a path of release of a
Hearers: path of accumulation (tshogs lam);
path of preparation (sbyor lam); path of Ø(en- Ø(en- Ø(en- Ø(en- Hearer's
one of path of seeing;
the three types and (2) arises
of Hearer pathafter
of the
seeing (mthong lam); path of meditation Hearer's subsequent clear realizer meditation; see nyan thos kyi mthong lam for
(sgom lam); and path of no more learning definition of Hearer path of meditation (nyan others
(mi slob lam). thos kyi sgom lam)
i]-p(n-W#-fp(r-vf-fif-dle-x*-b*n- 4661
o^-fif-ac-dle-az#-i]-p(n-W#-Ë*n-v-fr(]-Ø(en-
{MSA}Ÿr›vaka-y›na Definition: Hearer clear realizer of truth which
Definition: Hearer's subsequent realizer that is
Hearer Vehicle is set in one-pointed meditative equipoise on its
posited from the viewpoint of being set in object, the selflessness of persons
one-pointed meditative equipoise on its object,
i]-p(n-W#-p*e-a-v-xr-[e-ac-l^en-a- 4657
uninterrupted path of a Hearer's path of seeing N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[- Ÿr›vaka-sa˙bh›ra-m›rga
Hearer's path of accumulation
fh]-i#[! i(]-N´ç#d-q^]-doen-W#-[r(n-ei*]-[^-R^c- Ÿr›vaka-prayoga-m›rga
i]-p(n-[eC-dt(f-a-[dr-Ø^v-W#-f∑*]-a- 4674
Hearer's ground of belief Definition: a clear realizer of one who has
completed the progress of a Hearer's path
Check synonyms {T}
[dX*-d! 1 f∑*]- f∑*]- f∑*][- f∑*][-
i]-p(n-W#-’v-zdXc( -fr(]-n$f- 4665
i]-p(n-p*e-a- 4678
{L}Ÿr›vaka-y›na
Hearer Vehicle
i]-p(n-fp(r-vf-az#-f∑*]-a- 4679
if-y$r-sXc# - 4695
z(e-f#]-Nø^e-a(-ifn-[ez-dc!
i]-p(n-N“-* a- 4681
{C}durlabhatv›t D√(-eC(n-y*]-a(-dl^en-ac-R^c!
Hearer Sectarians
{C}because it does not hold (the water) well The Great Intelligent One abided/ In the very
i]-p(n-v-n(en-a- 4682
pleasant heavily adorned Akani˝h˛ha Pure Land
if-y$r-d- 4696
if-pe- 4697
examples are drawn
dgv- zh·v!zh°v- dgv- h·v[-
ifn-y$r- 4706
destitution; without resources; destitute;
{C}Ÿr›vaka-ga˚›t stricken; exhausted
{C}those who belong to the host of Ÿr›vakas(?) {MV}daurbalya
if-pe-a- 4698
having little strength; weak
i]-[^- 4684
ifn-y$r-d- 4707
destitution; without resources; destitute;
{C}Ÿru˚an›ya stricken; exhausted
{C}to hear {MV}daurbalya; {MSA}durbalatva
if-Ìv-x([-f#]-]- 4699
having little strength; weak
i]-z[([-a- 4685
ifn-pe- 4708
{C}aval› (=abal›) bhuyu
{C}ŸuŸrÒ˝› {C}would have little strength
desire to hear {MSA}›rta
if-Ìv-x([-f*[-]- 4700
{C}(desire) to make hear stricken; exhausted
i]-a- ifn-d[*-
4686 4709
{C}aval› (=abal›) bhuyu
{C}would have little strength
{C}udagra
i]! i]! i][! i(][!
if-crn-n$-f#-z[(c-z[([-d- 4701
{C}elated
{C}Ÿ¸˚oti; {MSA,MV}Ÿrava˚a
ifn-d[*-d-[r-ifn-f#-d[*zr-c$r-Nø-* u#-Vø-u#-Vø 4710
to hear {C}adhiv›sana
{C}listen; learn {C}toleration of
i]-a-a(- 4687
if-r-dz#-sXe( n- 4693
direction of fear
h›nabh›gıya
concordant with degeneration
ifn-crn-n$ -f#-z[([-d-
{C}adhiv›sana
{C}pratyanubhavati
experience
{C}toleration of {C}experiences
ifn-a-f*[- 4714
ifn-v*]- 4726
{C}akha˚˜a
non-degenetated; unspoiled; undefiled; {C}anubhavati
uncorrupted
D√r-! v*]! D√rn! v*][! experience
{C}unbroken practice {C}experiences
sc-sX#]-dt$z#-ifn-v*]-Vµe-h$v-
ifn-a-f*[-a- ifn-n$-v*]-a-
4715 4739
ifn-v(rn- 4727
ifn-a-f*[-a-o#r-r*-zj‹] 4716
practice
practice See comment under nyams longs
e;$r- zj‹]- d;$r- ;$rn- The only verb that has this form is {T}
{MSA}acyuti sam›dh›na-
langs / lang / lang / longs (to get
iv- 4741
non-degenerated meditative stabilization
up); Thumi, p.244 {T}
Check entry. I don't understand
iv! iv! iv[! i(v[!
ifn-n$-d[*-d- 4728
what the dash means here. {T}
{C}Ÿaya; {C}Ÿay›na
ifn-az#-‰X-^ 4717
{C}pra˚ıta; {C}madhura lie down; sleep
{C}(most) sublime; good to eat; fine; superior; {C}lying down; lies down
{MSA}h›ni-hetu exalted; sweet
cause of degeneration/deterioration check tenses {T}
ifn-n$-D√r- 4729
ifn-ac-zR^c- iv-„#-
4718 4742
ifn-n$-D√r-d- 4730
unclean
ifn-ac-zR^c-d- 4719
iv-d- 4744
ifn-ac-’f-ac-Nårn-a- 4720
object of practice
Når- Nå(r- Nårn- Nå(rn- dnv- n*v- dnv[- n*v[-
ifn-n$-D√rn-a- 4732
{C}upagh›ta-vivarjita {C}Ÿ›yite nyidr›klama-prativinodana
abandoning degeneration {C}dispelling exhaustion by sleep
practice
{C}not impaired in any way
i#-„#-y#e-Nør( -[}e^ -d‰X- 4746
ifn-n$-f#-d[*-d-f*[-v- 4733
ifn-D√r- 4721
21,6000
{C}vigh›tam ›padyate
D√r-! v*]! D√rn! v*][!
i#-f- 4747
{C}fails
practice
ifn-n$-fXr( - 4734
{C}sÒrya-candra-masau
suppression {C}anubhavati; {C}pratyanubhavati {C}sun and moon
{C}experiences
{C}during a day
{C}›tapas
sunlight{D1}
i#]-ac- 4776
{C}sunshine
i#-fz#-[W#v-zw(c- 4752
{MSA}div›
i#-b^- 4765
i#-b^-a- 4766
{C}disk of the sun and moon
{LCh}›ditya-bandhu; {LCh}sÒrya-mitra
Check this -- p. 128 of the dictionary Alan
The Sun Friend; a name for Buddha ⁄›kyamuni {C}diva-r›tri; {C}r›tri-diva
typed says this is a book by Asanga, and cites
Take example from intro verse of DASI 572.2 `
70 topics ? {T} Check {T} {C}day and night
i#-fz#-z([-n*c- 4756
twenty-seven N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[-
i#r-fhfn- 4769
›tapa pratisandhi
sunlight briding the gap between lives
gap between lives
i#]-c*-dl#]- 4782
i#-h°- 4757
i#[- 4770
i#-h°-dz#-fr(]-n$f- i^r-
4759 4785
suchness
Other examples: yod pa nyid du nges pa,
{MSA}pr›deŸika … pratyak˝a {MSA}alpa; {C}alpaka; {MSA}parıtta
ascertained as only existent; mnyam nyid,
partial direct perception; trifling direct equality, sameness; med pa nyid du nges pa, little; few
perception ascertained as just non-existent
i^r-r$- 4786
i#[-W#-y(n- 4771
{MSA}alpa
a partial emptiness{MSI 425.6} {C}sva-dharma; {MSA}svakı … dharmat› few; little
{C}his own dharma
i#-h°-dz#-[fXv-d- i^r-r$-i^r-r$n-
4761 4787
i#[-[^- 4772
i#-h°-dz#-x*-b*n- i^r-r$n-h‹e-e#n-
4762 4788
self; same; I
{C}pr›deŸikatva-jñ›na with a few words
i#]- 4774
partial wisdom; trifling wisdom
i^r-i^r- 4789
i^r-d-[r-y*n-i^r-d- 4791
[dX*-d! 1 „(-d! 2 zw(]-zj‹]! 3 zyd-a! 4 i*-dc-R^c-a- 4813
i^r-f- „*Divisions:
v-f*[-a! (1)
13 belligerence
Ï%en-a! 14(krodha);
›([-a! 15 i*-dc-[e([-
4792 4814
(2)
resentment (upan›ha); (3) concealment
turnip [e([- ze([- dq([- ze([-
(mrak˝a); (4) spite (prad›sa); (5) jealousy
i-[r-i^r-f-dnC*n-az(- (phrag dog, ır˝y›); (6) miserliness (ser sna, set/state/establish/arrange/register/make a
m›tsarya); (7) deceit (m›y›); (8) dissimulation record/place [on throne]/put [a signature];
to [absurdly] confuse fish with turnips
array; affix
i*-[^- 4802
i^r-b*n-b#e- 4793
i*-dc-zeC-( 4815
{C}jñ›ti
very few {C}kinsmen {C}upaiti
i*- 4794
{C}undergo; approach; come to; bear; imply
i*-d- 4803
i*-dc-zeC-( d- 4816
{C}›sanna {C}abhy›sa; {MSA}antika; {MSA}›sanna;
near; dear; intimate {MSA}samavahita {C}upay›ta; {C}upasa˙kr›mati;
{C}nearness near; dear; intimate {C}upagacchati
i*-zw(c-]- 4795
dXr-y$d-v-]#-i*-d-[r- {C}approached; approach; stride up to; come
to; come near; come; go to; overpowered; take
one is closer to enlightenment
{L}matsamıpa to; undergo; (with Sanskrit na: remain unaware
i*-d-i#[- 4804
in the vicinity; in; near of)
i*-zw(c-d- i*-dc-‰Xn-ac-zR^c-
4796 4817
{C}›sannat›
{C}nearness
utsada {C}upab¸mhayati
i*-dz#-i(]-f(rn- 4805
neighboring (hell) {C}strengthen; promote
i*-zw(c-dz#-[fXv-d- i*-dc-N´d&ç -
4797 4818
i*-i(]-
neighboring hell-being {MV}upakleŸa dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-
secondary affliction; secondary afflictive
i*-zw(c-[fXv-d- {L}upasa˙h›rati
4798
emotion
establish
Comment: See nye nyon.
near hell bring to mind; help; arrange; compare; bring;
i*-dz#-i(]-f(rn-a- 4806
one of the four types of hell (dmyal ba); for induce
others see: dmyal ba
i*-dc-N´d&ç -a- 4819
{MSA,MV}upakleŸa
i*-R^c-]- 4799
i*-dc-dN´d&ç - 4820
adventitious affliction/afflictive emotion
{LCh}upakleŸa
i*-dc- 4808
secondary afflictions
dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-
{C}›sanna {C}upasa˙h›rati
i*-i(]-i#-b^-el]-R^c-dl# {C}near; nearness establish
the twenty secondary afflictions and the four bring to mind; help; arrange; compare; bring;
i*-dc-fw(-d- 4809
changeables induce
Comment: Secondary afflictions are one of
important points; important
i*-dc-dN´d&ç n-o*- 4821
six main groupings of mental factors (sems
byung, caitta): (1) five omnipresent (kun
i*-dc-zw(c-d- 4810
'gro, sarvatraga) mental factors; (2) five dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-
determining (yul nges, vi˝aya-pratiniyama) matsamıpa {C}upasampadaya
mental factors; (3) eleven virtuous (dge ba, in the vicinity; in; near establish
kuŸala) mental factors; (4) six root afflictions {C}in the attainment of; having entered on
i*-dc-e(n-a-f*[-a- 4811
i*-dc-zu(e-ac-dX[* - i*-dc-zh·-d-
4824 4849
{C}the fact of being supported
i*-dc-dNø]-a- 4837
{C}upadiŸati; {C}nidarŸana
{C}upaŸ›nta
{C}point out; recommends; speak of; show;
{L}upanayana pacify
explain; expound; definite statement; definition
bring near; lead to; introduces; initiation {C}in peace; appeased; calm(ly quiet)
i*-dc-dNø]-ac-dR#- 4838
ceremony for the three (twice-born) upper
i*-dc-l#-d- 4851
castes in Hinduism
{C}upadek˝y›mi
i*-dc-Øe-a- 4826
{C,MSA}upaŸ›nta; {C,MV}upaŸ›nti;
demonstrate; indicate; teach {MSA}upaŸama; {MSA}upaŸamana;
{C}I can point {C}upaŸ›myati
spectator
pacify
i*-dc-dNødn-a- 4839
i*-dc-Ø(e-a- 4827
{C}appeasing; appeases
{C}upan›mita
{C}upaparık˝am›˚o; {MSA}upalak˝a˚a;
i*-dc-l#-dc-dX[* -a- 4852
{L}pratyupasthita; {C}upavartate
{C}to be present; rise up; turns up
{C}upastabdha {MSA}(vy-upa ΩŸam): vyupaŸamayati
i*-dc-e]n-a- 4841
{C}propped up; supported thorough pacifying
{MSA}upasthita; {MSA}pratyupasth›na;
{MSA}pratyupasth›pana; {MSA}samupasthita;
{C}upastambhayati {C}›sanna-sth›yin; {C}pratyupasthita {MV}upasth›na
{C}prop up (bhavati) (=abhimukhıbhÒta) establishment
{C}stood near to; (is/has been) set up; lives for;
i*-dc-Nø]( - i*-dc-el(v-d-
4830 4855
rise up against; is about to; immanent; is
concerned with; have come round; entails; sets
dNø]- Nø]( - dNø][- Nø]( [- {C}upapadyate
himself up
{C}is reborn; gain rebirth
{C}upadeŸin
i*-dc-sXe( n-ac-zR^c-c(- 4842
i*-dc-dle-a- 4856
{C}recommends
{C}upanamati
i*-dc-Nø]( -a- 4831
{LCh}upasth›na
{C}share
establishment
dNø]- Nø]( - dNø][- Nø]( [- i*-dc-zs(-d- 4843
i*-dc-z(r-zR^c- 4857
{Das}upadeŸa
{C}upasa˙kr›mati
instruction; advice; prescription {C}upagacchati
{C}approach; stride up to; come to; come near;
SW added this entry. {C}come (to); go to; overpowered; approach;
goes to
Sanskrit is from Sarat undergo; remain aware of
i*-dc-D√r-dX- 4844
{N}up›d›na
i*-dc-dØe-a- 4832
{C}up›gamitva
that which is appropriated{N}
{C}having approached
spectator
i*-dc-zdCv* -dc-dX[* -a- 4845
i*-dc-x(rn-n$-dØe-a- 4859
i*-dc-dØen- 4833
{C}paribadhn›ti
{C}upaparık˝ate
{C}ties to
dØe- Ø(e- dØen- Øen- {C}investigate; consider; regards as
i*-dc-N∂c≈ -d- 4846
{C}vyuparık˝am›˚u
i*-dc-cd-o^-N∂c(≈ -dc-dX[* -a- 4860
{C}upasa˙h›ra
{C}prayujyam›na
{C}upastambhanat› {C}compare; suggest; bring (to mind); arrange;
induce; provide {C}engaged in effort
{C}the fact of being supported
i*-dc-f#-e(n-a- 4847
i*-dc-dØ*]- 4835
{C}upastambhanat› {C}vitimira-karin
{C}the fact of being supported {C}remover of darkness
c-c(-
i*c-p(d-]e-vf-az#-n*fn- 4875
i*n-Nœ](≈ - 4888
beginner; (2) mental engagement of individual
{MSA}pañcop›d›na-skandha investigation of characteristics; (3) mental
the five appropriated aggregates engagement of belief; (4) mental engagement faults and defects
i*-dc-v(rn-Nå[(≈ - 4865
i*-dc-dnen-a- ei#n-a-vn-dXn-a-y$[-;(n-az#-i*n-a-]#-
4867
{C}upaŸle˝a
{L}upacita; {C}upacaya the second fallacy is that actions done would be
{C}adherance wasted{MSI 420.4}
{C}accumulated; accumulation
i*c-N∂n- 4880
i*n-a-d‰X[- 4891
i*-dc-dnf-ac-dX- 4868
upagupta {MSA}a˝˛a-do˝a
{C}upanidhy›yati
Upagupta (p.n.) eight faults
{C}meditate (on); touch and examine
i*c-zh·- 4881
i*n-a-V†-# d- 4892
i*-g‹- 4869
i*-vf- 4870
{LCh}upasth›na; {C}upasthayati
i*n-[f#en-
establishment [f#en- [f#en- [f#en- [f#en-
short path; quick path
{C}call forth ›dınava, apak˝›la
i*z-( 4871
[}]-a-i*c-dle-dl#- fault
the four mindful establishments
{C}abhy›sanna
i*n-a-Èfn-e[^v-dc-dX-d- 4894
i*n-a-[r-V“]-a-v-x(]-o]-[r-V“]-a-i#[-[^-zj‹ i*n-[f#[f#en-a-
4909
an exalted knower that is posited from the
4897
viewpoint of abandoning the afflictive
en- [f#en- [f#en- [f#en- obstructions
]-a- {C}›dınava definition of path of no more learning (mi
slob lam)
e;$r- zj‹]- d;$r- ;$rn- fault
i(]-N´d#ç -Nårn-az#-x*-b*n- 4920
{MSA}do˝a-vati gu˚a-vattva-gr›ha¯ {C}misfortune; reproach; punishment;
conceiving that which has faults as something affliction; danger
with qualities {T} Når- Nå(r- Nårn- Nå(rn-
i*n-h·en- 4910
i(- 4911
{C}duŸcarita
{L}Ÿ¸˚u
{C}bad conduct
i(! i(! i(n! i(n! listen [imperative]
i*n-a-Nå[≈ -a-Nå[(≈ -a- 4899
i(]-f(r-t]- 4922
sell; to buy
Nå≈[- Nå≈([- Nå≈[- Nå≈([- i(-h·r-n(en-v-zd[-a- 4912
kli˝˛a
{C}duŸcarita-c›rin afflicted
{C}doer of bad conduct striving at selling and buying{LWT 233}
i(]-f(rn- 4923
i(]- 4913
i*n-a-f*[- 4901
i*n-a-en$f- 4904
n-W#-d[*]-a-fr(]-Ø(en- kleŸ›vara˚a
afflictive obstruction
{MSA}do˝a-traya e[en- z[(en- doen!dØen- p(en-
three faults
i(]-f(rn-W#-de-yen- 4925
a Hearer clear realizer of truth which is an
actual antidote to the artificial afflictive
i*n-ac-d̋-dc-zR^c- 4905
{MSA}kli˝˛a
i(]-N´d#ç -q^]-doen-Nårn-az#-’f-eCv( -vf-[^-R^c afflicted;
4917
i*n-dXn- 4907
afflicted; affliction
i(]-f(rn-a-]#-’f-ac-Ø(e-a-x#]- 4955
{C}trouble; strife
{MV}akli˝˛a
{MSA}kleŸasyotpatti-pratyaya-m›tram
i(]-f(rn-a-’fn-W#-ei*]-a(- 4956
{MSA}kli˝˛a-vitarka-varjan›
antidotes to the afflictions
abandon afflictive thought {T}
dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ -
i(]-f(rn-a-Nårn-a- 4957
i(]-f(rn-’f-[e-az#-e]n- 4932
{MSA}utp›dita-kleŸa
production of afflictions Når- Nå(r- Nårn- Nå(rn-
{MV}kleŸa-Ÿuddhy-›Ÿraya
i(]-f(rn-a-t]- {MSA}kleŸa-prah›˚a
4943
basis for purifying the afflictions
abandon the afflictions
i(]-f(rn-’f-ac-N∂r(≈ -dz#-’v-zdXc( -a- 4933
{MSA}kli˝˛a
i(]-f(rn-a-Når( -d- 4958
afflicted
N∂≈r- N∂≈(r- N∂≈rn- N∂≈(rn-
i(]-f(rn-a-t]-R#-x#[- 4944
i(]-f(rn-a-fr-d- 4959
i(]-f(rn-a-t]-f-x#]-az#-f#-b*n-a- 4945
i(]-f(rn-a-[r-dtn-a- 4947
kleŸaviŸuddhy›dikarmi kamanask›ra
i(]-f(rn-a-f*[-ac- 4961
i(]-f(rn-a-[r-fp%]-az#-y(n- 4948
[- {C,MSA}ara˚›-vih›rin
N∂≈r- N∂≈(r- N∂≈rn- N∂≈(rn- {MSA}kleŸ›nukÒla … dharma one who abides without afflictions
mental contemplation of a beginner at phenomena concordant with affliction {C}one who dwells in peace
purifying afflictions/afflictive emotions
i(]-f(rn-a-[r-[e-az#-e]n- 4949
i(]-f(rn-a-vn-’f-[e- 4963
i(]-f(rn-a-[r-dCv-d- 4950
objects for purifying afflictions
i(]-f(rn-a-vn-’f-ac-eCv( -d- 4964
{MSA}kleŸa-vigama; {MV}kleŸa-visa˙yoga
free from afflictions
zeC(v- zeC(v[- eC(v- eC(v[-
N∂≈r- N∂≈(r- N∂≈rn- N∂≈(rn- {MSA}kleŸa-vimok˝a
i(]-f(rn-a-[r-vn-[r-Nœ-*≈ d- 4951
{MSA}kleŸa-vinayana
discipline the afflictions
ei]- 4996
{MSA}kleŸa-nairmalya-pr›pty-›Ÿraya (sic)
Went with printed book.
a place that is without the stains of the {MSA}asa˙kli˝˛a-sa˙s¸ti
afflictions Correct? *Note if changed,
circling in non-affliction
also change xref note in
i(]-f(rn-az#-z[f- 4972
i(]-f(rn-f*[-x]-ve- 4985
eiz-b#r-er-gf-Vø-l#r- 4997
{C}kleŸa-paºka {MV}ni¯kleŸ›ºga
{C}mud of the afflictions limbs of non-affliction dVø- Vø- dVøn- Vø(n-
{C}yuga-m›tra-prek˝in
i(]-f(rn-az#-][-cd-o^-l#-dc-dX[* -a- 4973
i(]-f(rn-h·en- 4986
4974
both
kleŸa-lak˝a˚a˙ Is entry spelled correctly ? {T}
dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ - the nine aspects of the afflicted character
ei#-e-f*[-a-vn-c#r-[^-[r-V“]-a-xr-f-x#]- 4999
{MSA}kleáa-dau˝˛hulya-prabh›vitatva
i(]-f(rn-;[-a- 4988
{MSA}kleŸ›nuŸaya-v›san›
dormancies and predispositions of the manifest coarse affliction {MSA}ubhaya-pak˝a
afflictions/afflictive emotions concordant with both directions
i(]-f(rn-b*n-dXz-# N´d#ç -a- 4990
i(]-f(rn-az#-f*[-a- 4976
ei#[- 5001
{MSA}kleŸa-jñeya-v¸ti
{L}anaºgana afflictive obstructions and obstructions to {LCh,C,L}middha; {LCh}nidr›; supta
unafflicted; without afflictions omniscience sleep; sloth
{C}torpor
i(]-f(rn-az#-;e-a- 4977
i(]-f(rn-env-d- 4991
ei#[-W#-v(e- 5002
*kleŸ›rava {MSA}kleŸa-vinodana
afflicted contaminations clarify the afflictions {L}apasv›pana
sleep; fall asleep
i(]-f(rn-az#-;e-a-[r-dtn-a- 4978
i(]-f(rn-Vµ]-Nœn*≈ - 4992
ei#[-W#n-f-v(e-a- 5003
i(]-x#[- 4993
ei#[-W#n-v(e-a- 5004
ei#[-y*-dc- ei#n-f*[-
5006 5032
{GD:319} "argument concerning having a
companion" [a form of reasoning used by the
{C}middha-guruka C›rv›kas to argue against reincarnation] {L}advaya
{C}weighted down by sloth non-duality; non-dual; non-dualistic
ei#n-Nør( - 5019
ei#[-zp%e-a- ei#n-f*[-W#-D√-(
5007 5033
dvaya-ŸÒnya
deep sleep empty of duality; emptiness of duality non-dual awareness; non-dual understanding
ei#n-f*[-az#-[(]- 5035
realization of the emptiness of
{L}apasv›pana duality{Gön-chok}
sleep; to sleep {MSA}advay›rtha
ei#n-N‘r- 5021
ei#n-v-dØ*]-a- 5036
N‘r- N‘r- N‘r- N‘r-
{LCh}supta
{MSA}dvay›bhat›
to sleep {C}dvaya-niŸrita
dualistic appearance
depending on duality
ei#[-v(e-az#-e]n-Nœdn- 5011
ei#n-N‘r-z„^v-a- 5022
{C}lean on duality
{N}supta-adhik›ra
ei#n-v-[f#en-a- 5037
{MSA}dvay›lambana
{MSA}dvaya; {MSA}dvi; {C}ubhaya; {C}ubhi N‘r- N‘r- N‘r- N‘r- dual object of observation; observing duality
(=ubhaya) having the aspect of dualistic appearance
ei#n-v-x(rn-n$-‰X-^ d-f*[-a- 5038
two
ei#n-N‘r-e#-Nån(ç -a- 5024
ei#n-q- 5013
ei#n-N‘r-]^d-az#-h^v-R#n-c#e- 5025
{C}dvaya; {C}dvayat›
{C}ubhaya {GD:606} cognition of an object in a non-dual as two; dual; duality
both way
ei#n-n$-z„^v-a- 5040
{C}two
ei#n-a- 5026
ei#n-qz#-y- 5014
{MSA}dvaya-bhr›nti
{MSA,MV}dvitıya; {MV}dvaya dualistic illusion
{MSA}ubhay›˙Ÿa second; in texts: second part
ei#n-n$-eCrn-a- 5041
second part
ei#n-a-Vøc-]- 5027
ei#n-W#-[(]-dX[* - 5015
enumeration as two
in the second case
ei#n-n$-N‘r-d- 5042
{MSA}artha-kara (dvayor-artha-kara)
ei#n-a-vn-dXn-a-y$[-;(n-az#-i*n-a-]#- 5028
{C}advaidhık›ra the fundamental innate mind of clear light dN´(f- N´(f- dN´(fn- N´(fn-
{C}not divided
ei^e-c√r^ - {MSA}pr›tipak˝ika-manask›ra-bh›van›
5057
ei#n-n$-[dXc* - 5046
cultivate antidotal mental contemplation
fundamental wind
ei*]-a(-x#]-a- 5069
{C}advaidhık›ra
ei^e-n*fn- 5058
ei#n-n$-f*[- 5047
fundamental mind; primordial mind antidotal
{MV}advaya
non-dual {LCh,MSA}bandhu; {LCh}mitra {MSA}pratipak˝a-parih›˚i
ei#n-n$-f*[-a- 5048
relative; friend diminishment of antidotes
{C}advaya(t›); {C}advitıya
non-dual; non-duality {L,LCh,MV,MSA}pratipak˝a; {MSA}pr›tipak˝ika … dharma
{C}without a second {MSA}pratipak˝atva; {MV}vipak˝a; antidotal phenomenon/doctrine
{MSA}pr›tipak˝ika
ei#n-n$-f*[-a-b*n-a- 5049
ei#n-n$-f*[-az#-h$v-R#n- 5051
ei#n-n$-f*[-az#-fh]-i#[- 5052
ei#n-n$-f*[-az#-b*n-a- 5053
ei#n-n$-zj‹]-a-’f-ac-Nårn-a- 5054
cultivate antidote
{C}jñ›ti-sa˙gho
ei*]-a(-i#[- 5064
Når- Nå(r- Nårn- Nå(rn- {C}the host of kinsmen
{MSA}dvaya-gr›ha-vivarjita {C}pratipak˝atva; {MSA}pratipak˝at›
ei*]-db*n- 5078
abandon dualistic grasping antidotal
ei^e-f- 5055
{C}process of counteracting {C}mitra; {MSA}bandhu
{C}friend; teacher
ei*]-a(-[r-f-dCv-d-i#[- 5065
{MSA}nija; nijam
ei*]-db*n-dXfn-a-[r-z[}-dc- 5079
indigenous; natural; innermost; intrinsic; {MSA}pratipak˝›rahitatva
fundamental
non-freedom from antidotes {C}snigdha-svajanavat
[^n-en$f-[^-xr-f*-v-f#-z„^v-d-ei^e-fz#-r(-d(- {C}as if they were their own beloved relatives
ei*]-a(-s$]-n$f-h·en-a-[r-V“]-a- 5066
fif-a-[r-fif-an- 5104
(1) listen (equivalent to nyan pa); (2) boat
{LCh,C,MV,MSA}sama; {MSA}sam›na
fi]-p(n-W#-N´f( -vf-y$r-r$z-# y$r-r$-]n-y*]-a(z# 5082
fif-a-[r-f#-fif-an- 5105
equality; sameness; similarity
See: nyan thos kyi sgom lam bar chad med {C}self-identity
{C}sama-vi˝amena
lam
fif-a-i#[-W#-’f-a-N´f( -a- 5095
fif-a-i#[-W#-x*-b*n- 5096
unequalled; dissimilar
{C}Ÿrava˚ıya
{C}delightful when being heard {MSA}samat›-jñ›na
fif-az#-n*fn-i#[- 5107
fif-ac-p(d-]- 5113
equally; together
{C}impartially {MSA}samat›bhipr›ya
thinking of equality
p(d!zp(d- zp(d- p(d- zp(dn-
fif-[^-zdXr^ -d- 5090
{MSA}sama-pr›pta
Comment: dgongs pa (abhipr›y›) is often
mistranslated as "intention," but this does not obtain equality
zdX^r- zdX^r- dX^r- dX^r-
accord with the following:
fif-ac-f-ele- 5114
{MV}samotpatti
Four Thoughts
arise together Thinking of sameness (mnyam pa nyid la {C}asam›hita
fif-[^-en$rn- dgongs pa, samat›bhipr›ya)
5091
not in meditative equipoise
Thinking of another meaning (don gzhan la {C}unconcentrated
equally said (that ...) dgongs pa, arth›ntar›bhipr›ya)
Thinking of another time (dus gzhan la
fif-ac-f-dle-a- fi*n-ac-[qz-
5116 5141
sam›hita
{C,MSA}asam›hita meditative equipoise; contemplative equipoise {MSA}dur›r›dha
not in meditative equipoise difficult to please
fif-ele-x*-b*n- 5129
{C}unconcentrated
fi*n-ac-dXn-]n- 5142
sam›hita-jñ›na
fif-ac-l(e- 5117
meditation {L}sam›hita
meditative equipoise {C}›r›gayati
fif-ac-ele-a- 5118
please; delight
fif-dle-]f-fwz-Vø-d$- 5131
meditation
fif-dle-’f-fwz-Vø-d$- 5132
fif-ac-dle- {C}›r›dhita
5119
fif-dle-N‘r-dtn- 5133
meditative equipoise{Gön-chok}; compose the
mind for meditation {MV}›r›ga˚a
{C}collected; concentrated (on); composed N‘r- N‘r- N‘r- N‘r- please; delight
meditative equipoise with appearance
fif-ac-dle-a- 5120
fi*n-a(- 5147
obtained; immersed in; entered into
N‘r- N‘r- N‘r- N‘r-
fif-ac-dle-a-f-x#]-a- 5121
interesting
meditative equipoise without appearance
fi*n-dX-sXc# - 5148
{MSA}asam›hita Comment: This comes from systems that hold
not in meditative equipoise that the objects qualified by emptiness do not
{C}›r›dhita
fif-ac-dle-ac- appear during meditative equipoise. { P H }
5122
fif-ac-dle-ac-zu(e-a- 5123
fif-ac-;$r-[^-zu$e-a- {C}sam›hita
5124
fif-N∂c(≈ - 5126
grasp; {C}acquire; get; receive; apprehend; get
{C}c›ru hold of
N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[- {C}slender; elegant; elegantly; beautiful; sweet [*-v-r*n-a-È*[-a-]-
union
fi*]-a- 5139
when one gains ascertainment with respect to
d[*-y*]-”(-Ë*-’f-f*[-sXe-‰X-y*c-fif-N∂≈(c- {C}m¸du; {MSA}snigdh›
that
union of the vajra of great bliss with the {C}soft; low; weak; supple; dull
aspectless great seal
difficult to find
fXr-dn-
{C}l›bha-satk›ra-Ÿlok'›sv›da
{C}pr›pta-pi˚˜ika
{C}one who lives on alms-food
È*[-R^c-]n- 5154
{C}labdh› verses
having found; having gained {C}relishing gain; honor; and fame {C}saha labdha
{C}having obtained immediately/right/just after gaining
È*[-a-[r-dq^c-Nø-# [r-h‹en-n$-dt[-a- 5165
{MSA}l›bha-satk›ra-Ÿloka
È*n- 5179
È(e-a- 5180
{C}labdha
{C}l›bha-satk›ra
obtain; gain dÈ(e È(e dÈ(en! È(en!
gain and respect
{C}taken; taken hold of; seized upon; gained {MSA}k›lu˝ya
{C}gain and honor
È*[-[(]- to sully; to dirty; mess
5157
È*[-a-z[([- 5168
Nœ≈(]-f*[-dg$]-az#-c#en-z[#-v!
object found
{C}l›bha-k›ma È(e-ac-f#-zR^c-[*-Vøc-dX-el]-[dr-v-q^]-Ø(e-e#-È(
È*[-]n- 5158
wish to gain
e-a-[*-x([-
È*[-a-x#]-o*- 5169
{C}labdhv›; {C}pratıtya
I will act so as not to sully this flawless holy
having found; having gained
{C}labdha [Buddha] lineageother-powered natures are
{C}conditioned (by); had got imbued with the mess of ideation
gained; found
È*[-]n-p(d-a- 5159
{C}taken (hold of); seized upon
È(e-a-t]-[^-f#-dX[* -a- 5181
È*[-a-v*en-ac-È*[-[(- 5170
È*[-a- 5160
È*[-a-v*en-ac-È*[-a-x#]- 5171
{MSA}ni¯k›lu˝yatva
{L,MSA,C}l›bha; {C}pratilambha {C}l›bh›s te˝›˙ sattv›n›˙ sulabdh›¯ unsullied; not dirty
(=pratil›bha); up›lambha (sic){MSA}; {C}it is a gain for those beings, a great gain
NI]- 5183
È*[-ac-[qz-d- 5173
È*[-a-[qz-l#r- 5161
{C}durlabha yaŸas
{C}durlabhatva
difficult to find fame
difficult to find
{C}rare
NI]-eo[- 5185
{C}being hard to get
È*[-a-r]-a-È*[-a-x#]-](-r]-a-È*[-[*-v*en-ac- È*[-ac-R^c-
5174
5162
{C}pratilabhate
find; gain
{C}acquires; receives; gains; regains
-[^-R^c-az#-i]-p(n-W#-Ë*n-v-fr(]-Ø(en-
{MSA}prathita-yaŸas {L}manyate
Definition: a Hearer's subsequent clear realizer
very famous thinking
that is a path of release that involves a state of
having abandoned the afflictive obstructions
NI]-a(- NIf-[^-n*fn-a-
5194 5207
z[([-]-Nœ≈(]-t#-x([-NIf-]-
NI]-p(n-W#-fp(r-vf-’f-eCv( -vf- 5187
one of the three types of exalted wisdom of in just this short lifetime of the degenerate era
meditative equipoise of a Hearer path of {LCh}iti; {L}manyate; {C}tulan›
NIe# n-az#-[^n- 5213
pleasant; sweet to hear; fame; renown; glory e;$r- zj‹]- d;$r- ;$rn-
praise; well-sounding {MSA}pañca-ka˝›ya
the conception thinking five impurities; five cruddinesses
NI]-a-[r-f#-NI]-az#-N´-ç 5190
NIf-[^-x#[-ei#n- 5203
NIr# - 5216
{MSA}var˚›var˚a-Ÿabda
{L}vimati
pleasant and unpleasant sound {LCh}h¸daya; {LCh}citta; {MSA}hrasva-h¸daya
doubt heart; mind
NI]-ac-Nƒ-ç d- 5191
NIf-[^-c*-dc-dXz-( 5204
{C}priya-vacana; {MSA}priy›khy›na
{C}pratik›ºk˝itavya
pleasant statement fluidity
{C}one must expect; should be expected;
{C}kind words should expect
n-t]-el]-R#
a thought that, from the viewpoint of having compassion is superior to love {T}
come under the influence of great compassion, d;([- d;([- d;([- d;([-
NIr# -Ë*n-dXn-az#-N∂]#≈ -az#-s]-x(]- 5251
is posited from the viewpoint of seeking [to {MSA}karunam agamya sile ksantau ca
attain] an exalted knower of all aspects for the ethics and {MSA}k¸p›-k¸ta-d›n›nuŸa˙sa
sake of other sentient beings’ attaining patience/forbearance/tolerance/endurance in benefits and qualities of giving which is done
definition of path of a being of great capacity dependence upon compassion with compassion {T}
(skyes bu chen po'i lam)
NIr# -Ë*z-# ŒX]* -dNø]-a- 5239
dNø]- Nø]( - dNø][- Nø]( [- knower of paths that does not abide in [the
{LCh}karu˚a˙
{MSA}karu˚›-pratyaya-sa˙darŸana extreme of] peace through compassion
pitifully
teach the conditions of compassion
NIr# -Nød( n- 5253
Is entry correct? or should it be ji
NIr# -Ë*z-# ∑[-ac- 5240
ltar? {T}
{MSA,N}sattva
compassionate
NI[* - 5274
{MSA}pratyaya {C}attainment
{C}misconstrue as; adhere to; handle; {VM} one of the two types of Nihilists
{C,MSA}k¸p›; {L}anukampa
haughtiness; pride; arrogance
NIf( n-a- 5288
concern; {C}pity
NIf* n-a- 5277
NI*fn-dtn-bn-y*c-zdc-d-v!
Well seated in the cross-legged Bodhisattva {LCh,L,MSA}sam›patti
posture,/ Blazing strongly with haughtiness{Dor absorption; meditative absorption
25a.7/ 233.7} attainment
one is able to enter and arise from {C}kutsayati dNI]* ! NI]* ! dNI]* [! NI]* [!
absorption{PGP 87} {C}contemns {C}sevate
SW added “absorption” in
dÈ*e- 5301
{C}tend; resort to; serve upon; placate
the English Thumi (p.104) lists English as: to
refers to; referent cause to be closer or near; to bring
NIf( n-ac-l^e-n(- 5291
dÈ*[- 5302
nearer. {T}
{C}sam›padyate
dNI]* -[qz-dc- 5312
dÈ*n- 5303
udbh›vita{MSA}
dÈ]- 5296
{C}upasth›yaka
respect; reverence; veneration; pay respect;
undeniably
õΩ-# qΩ-
dNI]( -f*[-[^- 5332
venerate {LCH}˛ık›
{C}attendant; who attend on commentary [tranliteration of Sanskrit word]
[deny-not exist-as]; undeniably
Check Tib entry (my
dNI]* -o*- 5321
approximate; near
Check Entry. I changed Tibetan to
dNI]* -a- {LCh}˛ık›
5322
match Wylie, but I wonder … if it
commentary; [tranliteration of Sanskrit word]
was the reverse da for gs ?{T}
{C}sevate; {MSA}›sevana Check spelling of Tibetan entry.
approximation
dNI]( -dg$en- 5334
{T}
{C}tend; resort to; serve upon; placate
o#-Qø- 5344
approximate
o#e-o- 5346
o#r-r*-zj‹]- 5347
dNI]( [- 5338
{C}sevate
approximate
{C}tend; resort to; serve upon; placate dNI]( ! NI]( ! dNI]( [! NI]( [! e;$r- zj‹]- d;$r- ;$rn-
deny; to tell a lie {LCh,C,MSA,MV}sam›dhi; {MSA}sam›dh›na
dNI]* -ac-dX[* -a- 5326
meditative stabilization
o-pÛ-e-o- 5339
{C}anuvartate l#-Vµe-;$r-zdC*v-R#-o#r-r*-zj‹]-
approximate tath›gata a meditative stabilization which is a union of
{C}last long; pursue; follow after; complies [thus-gone] One Gone Thus [an epithet of the calm abiding and special insight
with; imitate; come to; go likewise; go with Buddha]
f#-ex(-dz#-o#r-r*-zj‹]-v-fif-ac-ele-a-]-
dNIf* n-a- 5327
SW changed the when [a bodhisattva] sets in non-fluctuating
meditative stabilization ...{TGP-60}
haughty entry to " tath › gata " one of the five determining factors (yul nges
SW added this entry.
from " tath a gata " . nga, pañca-vi˝aya-pratiniyama); for others
see: yul nges
dNIv* -d-f#-frz-dz#-y(n-i#[- 5328
of- 5340
appearances of horses and elephants are to ˛ı k› from ti ka. cause of meditative stabilization
o#r-r*-zj‹]-R#-N´-( 5350
undeniably cast{MSI 425.2}
e;$r- zj‹]- d;$r- ;$rn- e;$r- zj‹]- d;$r- ;$rn- white and black sesame grains
{MSA}sam›dhi-bala {MSA}sam›dhin
o^- 5375
{MSA}sam›dhi-gocara {MSA}sam›dhy-aparih›˚i
sphere of meditative stabilization thoroughly uncorrupted meditative continuative particle indicating there is more
stabilization to come in the sentence; sometimes setting off
o#r-r*-zj‹]-R#-[dr- 5354
stabilization
The three -- de, te, and ste -- are the
{MSA}sam›dhi-bheda
o#r-r*-zj‹]-v-dØ*]-a- 5367
{MSA}sam›dhi-vikrı˜ita {MSA}sam›dhi-traya
play with meditative stabilization three meditative stabilizations vague involvement
o#r-zj‹]- o(f-zu$e-e#-f#-z(r-r(-
5369 5379
o#r-r*-zj‹]-R#-[dr-a(- 5358
e;$r- zj‹]- d;$r- ;$rn- it will not come through some vague
e;$r- zj‹]- d;$r- ;$rn- involvement
{MSA}sam›dhındriya {LCh,MSA}sam›dhi
eor- 5380
power of meditative stabilization meditative stabilization
o#r-zj‹]-R#-N´-( 5370
o#r-r*-zj‹]-ifn-a- 5359
eor- eo(r- dor- p(rn- {N}atyant›bh›va; {MSA}atyantam asattv›t eo]-v-s*dn! s*dn! s*dn! s*dn!
completely non-existence{N}; utter
{MV}tyajana nir˚aya; viniŸcaya
non-existence{Gung-thang}
give; treat; cast away; send; let go; give away; settle; delineate; ascertain; revise [e.g., a
eo]-f*[-[^-en$rn-ac-n(r-xr- 5397
let loose; play [an instrument] translation]; finalize [e.g., a translation]
eo[- 5384
comes to say
xr-[e-az#-Vø-dn-eo]-v-s*dn-a-[r-
through settling it by means of the correct view
eo]-h‹en- 5398
eo[! eo([! do[! eo([! and... {MSI 426}
aim; focus {T} Check tenses according to
{LCh,MSA,MV}hetu; {MSA}k›ra˚a; k›ra˚am
Thumi this is a different verb from
eo[-nz(- 5385
reason
phab, etc.
[aim-place period]; what is identified as the
f-r*n-az#-eo]-h‹en- {SW} I think the verb form
object perceived [in this case by the undeterminative reason {GD:103}
"phebs" is a mistake; should
misconceiver of a self] [dX*-d- 1 s(Xen-y(n! 2 Ë*n-ze(C! 3 V(“(e-a-! be "phab"; {PH} "phebs" =
eo[-n(- 5386
Divisions: (1) property of the position {Das} to arrive; to depart;
(paksadharmata); (2) positive concomitance
[aim-place period]; what is identified as the {Thumi}
{Thumi} to go; to come; t o5406
object perceived [in this case by the
(anvaya); (3) negative concomitance
(vyatireka) {GD:275} eo]-v-s(
d-
misconceiver of a self] eo]-v-[dd! zd*dn! sd! s(d!
eo]-h‹en-Vøc-N‘r- 5399
eo]- 5387
nir˚aya; viniŸcaya
N‘r- N‘r- N‘r- N‘r- settle; delineate; ascertain; revise [e.g., a
{LCh,C}atyanta translation]; finalize [e.g., a translation]
{LCH}hetv-›bh›sa
(1) intensifier: completely; utterly; final; at
pseudo/quasi/counterfeit reason Check tenses {T}
all; forever
eo]-R#-d[*-d- 5388
eo]-[^-z[(c-d- 5390
eo]-[^-d- 5391
sX#n-Ï-c#]-y*]-fy(e-e#n-Wr-Nœ[-enc-dt[-W#n-e {C}upadeŸa
utterly discourses which delineate
o]-v-sd-az(! {C}Exposition; instruction; advice
∑[-ac-eo]-]n-f*[-a-]#-f-x#]-o*- Later, Ïa Rin-chen-chok revised [the
eo]-v-zd*dn-a-
5411
... but they are not utterly without difference
...{PGP-73}
translation].with a new translation system {GZ
70a.6}
eo]-v-zddn-a-
ex 2 ck Eng
eo]-f#-e(n-a-v-zd[- 5394
[dd- zd*dn- sd- s(d-
eo]-v-sd-ac-dNø]-az#-N“-* 5404
eo]-v-[dd! zd*dn! sd! s(d! Nå≈[- Nå≈([- Nå≈[- Nå≈([- eo^d! zp%d! eo^dn! zp%dn!
nir˚aya{LCH}; viniŸcaya{LCH} antidote for those in whom bewilderment {C}bhidyate (=bhindati)
settle; delineate; ascertain; revise [e.g., a predominates {C}breaks (up); is broken by; is broken
translation]; finalize [e.g., a translation]
eo#r- eo^dn-a-
5420 5432
eof- 5413
like a treasure
[depth-penetrate]; penetrate to the depths;
{C}paripÒrita
eo*c-f- 5437
deeply penetrate
{C}filled
eo#r-zj$en- 5427
eo(en- 5438
eo#r-e;$en- ’f-Nƒ#]-R#-v$n-[r-‰X^[-et#e-o^-eo(en-Wr-
5428
eo^d-t#r-ebe-a- 5430
non-attachment (ma chags pa, alobha); (5)
non-hatred (zhe sdang med pa, adve˝a); (6)
{C}chedana-bhedana {C}›pta; {L}ni˝˛ha; {C}pary›panna
non-ignorance (gti mug med pa, amoha); (7)
effort (brtson 'grus, vırya); (8) pliancy (shin {C}cutting up; breaking up to include
{C}what belongs; trustworthy; right; true;
complete; end; finaL, assign; classify; belong to;
included in; comprises
eo(c- 5448
doen-a-gf-[^- 5457
doen-a-gf-[^-x([-a- 5458
{C}let drop; put/throw down; lays aside; emits;
gives up; discharges; bestows; lets go; hurl;
shoot; reject; cast away; throw; move into; part
eo(c- zp(c[- eo(c[- eo(c[- e[en- z[(en- doen!dØen- p(en-
from; spurns {C}abhyavakirati prajñaptisat
having scattered/strewn/spread over
nC(e-Ì·v-‰X-y*]-ac-dor-d-z[#- {C}strew; scatter (over)
nominal existent
doen-az#-q^]-Ô·d- 5459
this treating of vitality and exertion
eo(v-f*[- 5450
eo(r-dc-dR#[- 5443
doen-az#-h‹e- 5460
eo([- into
5445
doen-a- 5455
e[en- z[(en- doen!dØen- p(en-
eo[! eo([! do[! eo([! {MV}prajñaptita
{C}gamayati; {C}parınd›mi (=pratyarpay›mi) e[en- z[(en- doen!dØen- p(en- impute; designate
to focus; aim {LCh,C,MSA,MV}prajñapti; {C.MV}prajñapta;
doen-ac-x([- 5464
doen-l#- 5467
e[en- z[(en- doen!dØen- p(en- give; treat; cast away; send; let go; give away;
{C,MSA,MV}upek˝›; {C}upek˝ya; let loose; play [an instrument]
basis of designation; basis of imputation {MV}samupek˝a {C}excel, curtain; through; across; spurns
doen-x$v-R#-Nør* -]n-eCd^ -a- equanimity; neutral feeling; neglect
5469
dor-]n- 5488
{C}even-mindedness; indifference;
e[en- z[(en- doen!dØen- p(en- even-minded
Comment: This is one of the eleven virtuous eor- eo(r- dor- p(rn-
existence in the object designated
mental factors (sems byung dge ba, {C}avas¸jya
doen-x([- 5470
kuŸalacaitta): (1) faith (dad pa, Ÿraddh›); (2) having given/cast away/sent/let loose
shame (ngo tsha shes pa, hrı); (3) {C}having let go; having renounced
e[en- z[(en- doen!dØen- p(en- embarrassment (khrel yod pa, apatr›pya); (4)
dor-d- 5489
[! {C}not abandoned
{C}upek˝ya
2Divisions: (1) imputed existents that are imputed dor-d$f-ac- 5491
equanimical
in dependence upon another, their basis of
{C}even-minded {C}paripak˝i
imputation; (2) imputed existents whose
{C}fully baked
apprehension must depend upon apprehending
dor-NIf( n-a- 5479
{MSA}upek˝aka
doen-x([-W#-er-;e- 5471
upek˝›-apram›˚a
doen-x([-y(n-en$f- 5472
limitless equanimity; immeasurable equanimity
eo[! eo([! do[! eo([!
dor-NIf( n-fj[- 5481
triprajñaptisad-dharma-vikalya equanimity
triply qualified imputed existent {C}parkır˚a
dor-NIf( n-dle-a- 5483
definition of definition (mtshan nyid) having offered; having cast; having thrown;
{MSA}upek˝› having planted; having put/set/given
equanimity {C}scattered about in
{MV}upek˝›
equanimity
{C}prakır˚a; {MSA}ropa˚a; {MV}›k˝ipta; e[(]! z[(]! do(]! z[(][! {MV}sad› pravartate; {MV}sad›v¸tti
{MSA}smon lam btab pa = pra˚ihita permanently engage in; permantly enter
cause to come out; expel; recite; take out
offer; cast; throw; plant; put; set; give
Øe-o^-Ë*n-n$-zdCv* -a- 5521
{C}prav›rayati
Øe-o^-Ø(en-a- 5522
Ø-E√r-[^-N‘r-d- 5509
{MSA}nitya-bodha
always thinking
{C}prati˝˛h›payati (=g¸hıt›n›˙ sthirıkara˚›t =
vinyaset = (dady›t) prati˝˛h›payet = N‘r- N‘r- N‘r- N‘r-
Øe-o^-Nø]( -[r-V“]- 5523
niry›tayec cira-sthitika˙ ca kury›d ity artha¯) the appearance of horses and elephants{MSI
{C}establishes; introduces to; builds; places; 425}
dNø]- Nø]( - dNø][- Nø]( [-
deposits in; bestows
Ø-t]-b*n-Vøc- 5510
{MSA}dhruva-kathana-yoga
do^r- 5499
always connected to the teaching
{C}aŸva-›j›neya-vat
Øe-o^-[*-dl#]-a- 5524
Ø-a- 5511
verb: drink {MV}nitya˙ tathaiva
noun: anything for drinking always thus
horseman; horsemen; cavalry
do^r-d- 5500
Øe-o^-d”*e- 5525
Ø-[dXrn- 5512
{C}p›na {C}ta˜›ti
drink AŸvagho˝a {C}beat
{C}drink AŸvagho˝a
Øe-o^-dX[* -a- 5526
Øe- 5513
do^[- 5501
{L}nitya-k›ra
{C}Ÿ›Ÿvata; {C}Ÿ›Ÿvatat›
do^[- z[^[- do^[- z[^[- do constantly
eternal
bow; pay reverence; pay homage
Øe-o^-N∂c(≈ -d- 5527
{C}eternalist views; eternity
do^v- 5502
Øe-et#e-cr-[dr-t]-R#-d[e- 5514
do^v-]n- 5503
{MSA}s›tatya-manask›ra
lack of being a permanent, partless,
{MSA}vinıte˝u independent self mental contemplation of continual application
having disciplined
Øe-o^-f*[-a- 5529
Øe-o^- 5516
do^v-d- 5504
do^v-dX-l#r- 5505
{C}forever; at all times; constantly; never;
regularly; continually; constant; permanence {C}sumanasik¸ta
{C}par›kramati; {C}par›kramate
is well mentally comtemplated
Øe-o^-z„^v-a-f*[-az#-h$v-„#fn- 5517
{C}exert oneself; heroically advances
{C}well attended to
do*e-a- 5506
{MSA}nirantar›skhalita-Ÿıla
Øe-Vø- 5531
sadprarudita
the Bodhisattva Always-Crying
Øe-a- 5537
permanent time {GD:241} permanent real entity
Øen-a- 5557
xr-]! 1 x#]-a-nC#[-az#-Øe-a! 2
x#]-a-f#-nC#[(1)-az#permanent
Divisions: -Øe-a! phenomenon that e;$r- zj‹]- d;$r- ;$rn- dØe- Ø(e- dØen- Øen-
abides all the time; (2) occasional permanent; {N}Ÿ›Ÿvata-gr›ha; {MV}nityatva-gr›ha {MSA}(anu Ωık˝}: anvık˝ita
or: (1) permanent phenomenon whose conception of permanence{N} to examine; conceptuality; thought; conceptual
occurrence is possible; (2) permanent
Øe-N∂c(≈ - consciousness; imputation
5550
Øe-a-w(-]- 5538
N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[-
only-a-permanent-phenomenon
{LCH}nitya-prayukta zeC^d- zeC^d- zeC^dn!eC^d- eC^dn-
continual application; continuous application asiddho hetu¯
Øe-a-i#[- 5539
Øen-f-dod-a- 5559
{MSA}nityat›
{MV}asac ca nitya˙
permanence
impermanent; impermanent phenomenon {C}an›hata
Øe-a-Øe-a-[^n- 5540
See: mi rtag pa, impermanent {C}before it is stamped
Øen-zj‹]-n*fn- 5560
{L}nitya-k›lam
permanently{S}
e;$r- zj‹]- d;$r- ;$rn-
Compare: ther zug ther zug gi dus, forever. li˚ga-graha˚a-citta
mind apprehending the sign
Øe-a-Øe-az#-[^n- 5541
Ø^v-a(c- Ø*]-t]-
5575 5585
Ø^v-d- 5577
Øen-n$-dq([-a- 5565
{L}vrata {L,MSA,MV}pratıtya-samutp›da
[e([- ze([- dq([- ze([- resolve; vow dependent-arising
state as a sign/reason
Ø*]-t#r-zdCv* -dc-zdXr^ -d- 5588
Ø^v-d-dØ]-a- 5578
Øen-n(r- 5566
{L}d¸˜ha-vrata {LCH}pratıtya-samutp›da
firm resolve; firm vow dependent-arising
n(r- n(r- n(r- n(r-
Ø*]-t#r-zdCv* -zdXr^ - 5589
Ø*]- 5579
the reason has been asserted/accepted
Øen-dnv-wn-D√rn- 5567
{C}pratıtya-samutp›da; {C}pratıtyotp›da
dØ*]! Ø*]! dØ*][! Ø*][! dependent-arising
{LCH,C,MSA}›Ÿraya; {C,MSA}niŸrita;
dnv- n*v- dnv[- n*v[-
Ø*]-dtn-W#-f#e-[dr- 5590
{L}niŸritya; {MSA}niŸraya; {MSA}sa˙niŸraya;
the reason and "thesis" [consequence] have {C}vy-apa-›Ÿrayate; {MSA}adhi˝˛h›na;
been accepted/asserted {MSA}prati˝˛h›; {MSA,N}›dh›ra; eye sense power which is a basis
verb: support; depend; rely
nf›aoo#q- 5568
Ø*]-i*-dc-l#-d- 5591
noun: basis; support; base
{C}supported; in dependence on; leans on;
snyoms 'jug pa {MSA}›ŸrayopaŸama
based upon; inhabiting; dwell on in the mind;
Meditators puts his trust in; flees back to; returns to; runs pacification of the basis
back to; shelter; protection; going; route;
Ø#r- 5569
Ø*]-dØ*]- 5592
Ø#r-a-xrn-a- 5571
{MSA}›Ÿraya-bh›va
{C}›yata-p›r˝˚it›
thing which is a basis deity yoga of divine residence and residents
{C}he has broad heels
based upon
Need English for example {T}
{C}basis pratıtyasamutp›da
Ø(e-e*-a- 5620
etc...
{N}t›rkika
{MSA}›Ÿraya-yogyat›
Ø*]-f*[-a- 5612
logician{N}
suitable basis
Ø(e-e*-zdc-d- 5622
Ø*]-e]n-W#-N´-ç {MSA}ni¯pratisara˚a
5601
Ø*]-’f-ac-[dX-* d- 5602
eye sense power which is like a basis
Ø*]-x#]-a- 5614
Ø*]-x(rn-n$-[e-a- 5615
{MSA}›Ÿrita; {MSA}pratiŸara˚a;
{MSA}prati˝˛ha
{MSA}›Ÿraya-pariŸuddhi Nå≈[- Nå≈([- Nå≈[- Nå≈([-
to depend; support; basis; base
thoroughly purify the basis {L}atark›vacara
Ø*]-a-[r-V“]-a- 5604
does not [belong to] the realm of
Ø*]-v- 5616
argumentation{S}
{MSA}pratiŸara˚a-sahagata
{C}pratisarati
Ø(e-e*z-# Nå[(≈ -x$v-f-ven-a- 5625
Ø*]-zdXr^ - Ø(e-
5607 5618
Ø(e-doen- 5628
to examine; conceptuality; thought; conceptual
Ø*]-zdXr^ -y(n- 5608
zdX^r- zdX^r- dX^r- dX^r- {C}reflection; mental consideration; e[en- z[(en- doen!dØen- p(en-
construction; thought-construction; body of imputed by conceptuality
{MSA}pratıtya-dharmodaya ritual rules; fashions; construct; imagine;
dependently arisen phenomenon imagines; construction; imagination
Ø*]-zdXr^ -
5609
{MV,MSA}kalpan›; {LCh,MSA,C,MV}kalpa;
{C}vikalpa; {C}kalpana; {C}avakalpanat›; -[^- {L}anutprek˝a
not conceive; non-conceptuality;
{MV}kalpayat; {MV}kalpayati; Når- Nå(r- Nårn- Nå(rn- non-investigation
{MSA,MV}sa˙kalpa; {MV}jalpa; {C}sarva-kalpa-vikalpa-prahı˚atv›t
conceptual consciousness; conceptuality; inattention
because of abandoning all conceptuality and
imputation; investigation; conceptual thought;
Ø(e-a-f*[-a- 5645
ideation
thought
{C}because he has forsaken all constructions
{C}thinker; imagination; conceptualizer; {C}asa˙kalpanat›; nirvikalpaka
and discriminations
conceptual; to examine; ideation; (false) non-conceptuality; non-conceptual
Ø(e-a-[r-dCv-d- 5634
discrimination; no-construction; consideration; {C}absence of representations
reflection; construction; thought-construction;
Ø(e-a-f*[-v-[aX[( -a-gf- 5646
body of ritual rules; understanding; recognition; {LCH}kalpan›-apo˜ha
trusting confidence; consciousness free from conceptuality
{MSA}a-vitarka-vic›ra-m›tra;
[r(n-a(-v-xr-[e-ac-Ø(e-a-]#- Ø(e-a-[r-dCv-l#r-f-z„^v-dz#-zj‹]-’f- 5635
{MSA}a-vitarka … vic›ra-m›tra
to conceive that things are real{MSI-396} mere non-conceptual analysis
apprehender of aspects that is non-mistaken
Ø(e-an-doen-gf-R#-y(n- and free from conceptuality Ø(e-a-gf- 5647
phenomena that are merely imputed by thought definition of self-knowing direct perceiver
{MSA}kalpan›-m›tra; {MSA}kalpa-m›tra
(rang rig mngon sum)
fh]-i#[! N´ç-[(]-z[}*n-c$r-[^-zj‹]-az#-l*]-c#e- mere conceptuality
Ø(e-a-[r-dCv-l#r-f-z„^v-dz#-c#e-a- 5636
Definition: a determining knower that
Ø(e-a-xr-f*[-[aX[( -a-xr-f*[-a- 5648
Ø(e-a-z[#-[e-dØe-ac-f#-]^n-a- 5638
Ø(e-a-v-ei#n-N‘r-x([-a- 5651
kalpan›-paricchinna-jñ›na
conceptual subsequent cognizer they cannot sustain these conceptions
N‘r- N‘r- N‘r- N‘r-
[dX*-d! 1 Ø(e-a-]#-r(-d(-i#[-[^-Ø(e-a- 5639
akalpan›-bhr›nti-jñ›na)
{C}avitarka
Ø(e-azf-dØen-az#-’v-zdXc( - 5654
e;$r- zj‹]- d;$r- ;$rn- non-conceptual; without conceptuality
{L}savitarka-savic›ra-sam›dhi {C}without thoughts adjusted; without
conceptual meditative stabilization discursive thoughts e[en- z[(en- doen!dØen- p(en-
conceptual yoga or yoga of imagination
Ø(e-a---f#-zu$e- 5643
Ø(e-az#-zu$e-nz#-el#- 5655
{MV}kalp›prav¸tti
not engage in conceptuality; not enter into basis on which thought places a term
conceptuality
N‘r- N‘r- N‘r- N‘r- e[en- z[(en- doen!dØen- p(en- akalpan›-jñ›na; nirvikalpakajñ›na
non-conceptual consciousness
appearing object of a conceptual mere imputation by thought; just imputed by
consciousness; appearing object for thought conceptuality; only imputed by conceptuality fh]-i#[!
y(n-[*n-N‘r-gf-R#-N´(-]n-c#e-ac-dX-d- merely imputed by thought{BJ 55.1}; {GD:89} N´ç-[(]-z[}*n-c$r-[^-zj‹]-az#-l*]-c#e-[r-dCv-dz#-c#e
nominal
that phenomena which is cognized through its -a!
Ø(e-an-doen-gf-f#]-ac-cr-dl#]-R#n-el]- 5668
mere appearing {GD:547}
Definition: an awareness that is free from
one of the six synonyms of permanent
phenomenon (rtag pa) according to B-7; for [r-f-z[}n* -ac-cr-e#-r(-d(c-v-e]n-a- being a determining knower that apprehends a
sound [generality] and a meaning [generality]
others see: rtag pa. Not to be confused with z[}*n!z[}*- z[}*n!z[}* -z[}*n- z[}*n- as suitable to be mixed
'objects that appear to thought' (yul de rtog pa
abiding--by way of its own nature without being
la snang ba) {GD:547}
Ø(e-f*[-fr(]-n$f-Vøc-N‘r- 5677
Ø(e-az#-;e-a-[r-dtn-a- 5660
{MSA}vikalp›bhedya
Ø(e-f*[-x#[-b*n- 5678
Ø(e-f*[-v(e-b*n- 5680
x#[-b*n-n$-R^c-az#-Ø(e-f*[-v(e-b*n!
{C}niŸcaya˙ gacchati {MSA}na kalpo n›pi c›kalpa¯ Division: (1) non-conceptual mistaken
conceive; think neither conceptual nor non-conceptual consciousness that is a sense consciousness; (2)
{C}moves toward certainty in his understanding non-conceptual mistaken consciousness that is a
Ø(e-f*[- 5674
mental consciousness
Ø(e-ac-dX- 5664
Ø(e-x$v- 5681
nirvikalpa; nirvikalpaka
{C}nidhy›na non-conceptual
{C}meditation kalpan›-vi˝aya
object of thought
Ø(e-ac-b*n-a- 5666
{MSA}kalpanat›-jñ›na
conceptual consciousness
of conceptual thought
example of inferential cognizer through
renown (grags pa'i rjes dpag)
Ø(en-a-t]- 5690
Ø(en- Ø(en- Ø(en- Ø(en-
Ø(en- 5683
realizational union
Ø(en- Ø(en- Ø(en- Ø(en-
Ø(en-a-c#r-d-[r-i*-d- 5701
{MSA}bodha-pratibodha
Ø(en-a-t$r-;[-gf-R#n- 5692
individually realize
Ø(en- Ø(en- Ø(en- Ø(en-
Ø(en- Ø(en- Ø(en- Ø(en- Ø(en-az#-∑[-ac- 5703
{C}durbodha
difficult to realize {MSA}alpen›dhigamena
{C}hard to know because of only realizing a little Ø(en- Ø(en- Ø(en- Ø(en-
{MSA}bodha-viŸe˝a
Ø(en-y$r- Ø(en-a-dË([-az#-N“-*
5685 5693
{MSA}alp›vabodha {C,L}avad›na
realize a little narratives{S} Ø(en- Ø(en- Ø(en- Ø(en-
{C}Tale
Ø(en-]n- realizational doctrine
5686
Ø(en-a-[r-V“]- 5694
Ø(en-az#-[^n- 5705
Ø(en-az#-[(]- 5706
{C}having known
Ø(en-a- 5687
Ø(en-a-a(- 5696
{MSA,C}avabodha; {C}avabodhana;
{C}pratibodha; {MSA}boddh¸; {MSA}bodha;
realize; cognize; understand; realization Ø(en- Ø(en- Ø(en- Ø(en-
Ø(en- Ø(en- Ø(en- Ø(en- {MSA}adhigama-Ÿıla
{C}obtained; understood; able to make
{MSA}bodhaka
progress; penetrated to; penetrates to; realized ethics; realizational ethics
penetration; time; epoch; re-union; sacrament; realizer; cognizer
Ø(en-az#-x*-b*n-zu#e-Ø*]-vn-z[n-a- 5708
Ø(en-az#-x(]-o]- 5709
{C}duranubodha
difficult to realize Ø(en- Ø(en- Ø(en- Ø(en-
{C}hard to understand {L}prajñ›
having realized wisdom; wisdom
Ø(en- Ø(en- Ø(en- Ø(en- Ø(en- Ø(en- Ø(en- Ø(en- Ø(en- Ø(en- Ø(en- Ø(en-
{C}anugacchati; {C}pratividhyati {L}supratividdha; {C}adhigama abiding in the type of realization
realized; cognized; understood having realized; having understood
Ø(en-N√- 5733
Ø(]-a- 5735
Ø(en- Ø(en- Ø(en- Ø(en-
{C}durbodhat›; {L}durvig›hya Ø(en- Ø(en- Ø(en- Ø(en- {MSA}upastambha; {MSA}upastambhikatva;
difficult to realize; difficult to understand {C}nirvedhika (=nibbedhika? = adhigata?); {MSA}pratiŸara˚a; {MSA}pratiŸara˚ı-bh›va
hard to understand {MSA}bodhana reliance; rely
realize; cognize; understand
Ø(en-ac-zR^c- 5714
Ø(]-a-dl#- 5736
{MSA}(abhi Ωgam): abhigamyate
realize; cognize; understand Ø(en- Ø(en- Ø(en- Ø(en-
{MSA}adhigama-yogya {N}catv›ri pratisara˚›ni
Ø(en-ac-zR^c-l#r- 5716
Ø(]-ac-zR^c- 5737
Ø(e-an-doen-a- 5726
Ø(en- Ø(en- Ø(en- Ø(en-
{C}avabudhya {MSA}pratiŸara˚a; {MSA}pratiŸara˚ı-bh›va
having realized; having understood e[en- z[(en- doen!dØen- p(en- rely
*kalpan›prajñ›pti
Ø(en-ac-dË([-az#-N“-* 5717
Ø(en-d-s$v-d- 5727
dË([- Ë([- dË([- Ë([- {C}stambhayati
{C}avad›na rely
offer one's realization
narratives {C}fix firmly
Ø(en-ac-dX- 5718
adhigat›rth›dhiganta; adhigat›rth›dhigant¸
Ø(en-ac-dXz-( 5720
dVø- Vø- dVøn- Vø(n- e;$r- zj‹]- d;$r- ;$rn- dVø- Vø- dVøn- Vø(n-
{MSA}akud¸˝˛i {LCH}d¸˝˛i-par›mar˝a; d¸˝˛ipar›marŸa {MSA}tanu-d¸˝˛i-bodha
no bad views conception of a [bad] view as supreme; realize the subtle view
misapprehension of the supreme
Vø-t#-Nƒn( - Vø-d-f*[-
5742 5759
Vø-d-i(]-f(rn-t]- 5750
Vø-[r-dCv-d- 5744
Vø-d-fp%]-a- 5751
Vø-d-[}r-a(c- Vø-d-v-[ez-d-
5752 5762
dVø- Vø- dVøn- Vø(n- dVø- Vø- dVøn- Vø(n- dVø- Vø- dVøn- Vø(n-
{LCh,C,MV}darŸana; {LCh,C,MSA,MV}d¸˝˛i; {C}d¸˝˛ika {L}d¸˝˛i-nandana
{C}d¸˝˛ika; {C}avalokanat›; {MSA}apek˝›;
{MSA}avek˝am›˚a; {MSA}ık˝ik›; right view delight in views
{MSA}ık˝a˚›; {MSA}(ΩpaŸ): paŸyat; {MSA}mi {C}his views (are upright); have in view
Vø-dz#-i*n-a- 5763
view; [bad] view; viewing consciousness; Should entry be drang po ? {T}
viewer; look; see; read
dVø- Vø- dVøn- Vø(n-
Vø-d-[}r-a(c-dXn-a- 5753
{C}sight; exhibit; visible; act of seeing; vision;
being seen; his views (are upright); have in {MV}d¸˝˛i-do˝a
view; looking dVø- Vø- dVøn- Vø(n- faults of views; faulty views
Vø-dc-dXz(- {MSA}d¸˝˛i-¸ju-kara˚a
Vø-dz#-ei*]-a(- 5764
{MV}darŸana-pratipak˝a
unerring view
dVø- Vø- dVøn- Vø(n- antidote to views; antidotal view
Comment: This is often afflicted view, one of
{L}d¸˝˛i-prak›ra
Vø-dz#-ei*]-a(z-# x*-b*n-p(d-a- 5765
the six root afflictions (rtsa nyon, mÒlakleŸa):
desire ('dod chogs, r›ga); (2) anger (khong aspects of views; various views
khro, pratigha); (3) pride (nga rgyal, m›na); p(d!zp(d- zp(d- p(d- zp(dn-
Vø-d-’f-ac-[e-a- 5755
Vø-d-[ez-d- 5746
pure views
Vø-dz#-p#dn-a(- 5766
Vø-d-r]-a- 5747
enjoy views; practice views
Vø-dz#-[}-dn-w*dn-a- 5767
{MSA}kud¸˝˛i {C}d¸˝˛i-j›la-praticchanna
bad view
dVø- Vø- dVøn- Vø(n- {C}one who is enveloped in the net of false
Vø-d-fy(e-o^-zj‹]- views
5748
{MV}d¸˝˛i-sampanna
marvellous views; correct views
e;$r- zj‹]- d;$r- ;$rn- {C}one who has reached sound views
{MSA}d¸˝˛i-par›mar˝aka
conception of a [bad] view as supreme
in accordance with
[*-Vø-d$-
Vøc-‰X-^ 5791
dVø- Vø- dVøn- Vø(n- just like that
{MSA}d¸˝˛i-nimitt›pakar˝a˚a
{C}tulya-bhÒta
Vø-d$-i#[- 5779
eliminate/eradicate/remove/clear
{C}become like
away/avoid/exclude the signs of views
{MV}upamat›
Vøc-dt(n-a- 5792
Vø-d$c- 5781
Vøc-]- 5794
dVø- Vø- dVøn- Vø(n-
{C}d¸˝˛i-gata; {C}d¸˝˛i-gat›ni {C}›bha
in that case
view; look {C}like
Vøc-N‘r- 5795
{C}bound up with false views; what pertains to
Vø-Nƒn( -Wr-t#- 5782
false views
N‘r- N‘r- N‘r- N‘r-
Vø-dc-R^c-a-[}e^ -t$-Ì-ei#n-a(-[e- kim uta
5772
how much more; how much less; what need is pseudo; quasi; counterfeit; bogus
dVø- Vø- dVøn- Vø(n- there to ... Øen-Vøc-N‘r-
{C}dv›˝a˝ti-d¸˝˛i-gat›ni
Vø-Nƒn( -Wr-t#-[e(n- 5783
pseudo/quasi/counterfeit reason
{C}the sixty-two views
Vøn- 5796
{MSA}pr›g eva
Vø-dc-dX- 5773
Vø-l(e- 5784
Vø-dc-dXz-( 5774
{MSA}(Ωpat): patati
dVø- Vø- dVøn- Vø(n- verb: fall; commit an infraction
dVø- Vø- dVøn- Vø(n- [look-set aside]; set aside consideration; no use noun: sin; moral fall; infraction
you should/will view to consider
Ì-Vø^r-
Vø-dc-dX[* - Vø-v-t#-Nƒn( -
5775 5785
root infraction
{C}pr›g eva
Vør^ -zR^c- 5798
dVø- Vø- dVøn- Vø(n-
how much more; how much less; what need is
{C}paŸyaka
there to ... {C}patati (=anupr›pnoti = upapadyate);
view; look {C}patana
Vø-v-Nƒn( - 5786
{C}one who sees fall; sin; commit an infraction
{C}udık˝a˚ıyo
Vør^ -d-p%]-f(rn-f-x#]-a- 5800
{L}sÒk˝m›patti
subtle infraction
]-ac-f# -b*n-az#-Nœn*≈ -d$z-# ‰X[^ -W#-d$f-a-l*n-az#- without depending; independently
a conceptual consciousness--in the continuum
Vøn( -el#- 5824
root infraction
with the washing vase of pleasant scent which
{C}root offence; capital offence
bulbous, flat-bottomed, able to perform the was enhanced earlier {Dor 23a.3/229.3}
See: rtsa ba'i ltung ba function of holding water{D2} SW added this record;
Vør^ -dc-zR^c- 5804
definition of pot (bum pa)
Sanskrit of sta gon?; ck
Vø-( zsX-* y*]-a(- 5815
Vø-* d- 5806
Vøn( - Nøe-hr-v(-g-d-
5817 5828
{C}n›bhi
dVø! Vø! dVøn! Vø(n! ‚ak-tsang-lo-dza-wa [b. 1405], a Sa-gya
navel; center scholar who disagreed with Dzong-ka-ba on
{MSA}(nir Ωık˝): nirık˝ase
∑d-zu$e-e#-Vø*-dz#-a-{ƒ-vn-Nœ≈*n-a- verb: rely; rely on; to view; to look
some central points
born from a lotus at the navel of
Nø]- 5829
noun: view; false view
Vi˝˚u{LWT-39}
{LCh,C}›sana; {C}up›stara˚a
”(-Ë*z#-Vø*-d-v-P- Vøn( -]n- 5818
{C}saras apek˝ya-samutp›da
{C}lake; pond existence in reliance; relative existence;
{C}›sana
existing in reliance
How does lteng ka differ from {C}seat; throne; pulpit
Vøn( -a- 5820
mtsho? {T}
Nødn- 5832
Vø-( 5809
{C}apek˝a
power; force; manner; mode; way
dependence; relation; depend upon; rely upon;
food; belly depend; relate; relative (to); rely (on) x$v-[dr-zsC[-Nødn-W#n-Nœ≈*n-a-
Vø-( yn- {C}appearance; point of view; regard
5810
produced by the force of a meeting of
eCrn-f*[-en$f-v-f-Vø(n-ac- sense-power and object{LG}
food
Nødn-eb*en- 5833
without depending on countless [aeons]
Vø-( V“c# - 5811
sX#-f-]#-[*-v-Vø(n-]-t$r-;[-cen-a-x#]- {C}vikr›nta
bulbous{D2} the latter is a little coarser in relation to {C}walks with the stride of
that{TGP 64}
Vø-( V“c# -d- 5812
Nøc- 5834
bulbous
{MSA}apek˝›-yukti
dNøc! Nøc! dNøc[! Nøc[!
analysis of dependence; reasoning of clean; polish
dependence
Nøc[- 5835
[*z#-Nø*r-[^-
{C}ull›payati; {C}uccagghayati {LCH}ŸÒnyat›
in addition to that
{C}comically compliment; mock; tease; sneer; emptiness
SW added last Eng "in
deride
Nør( -i#[-W#-env-N‘r- 5862
relation to" {from Sa lam
Nøe^ - 5838
text}
N‘r- N‘r- N‘r- N‘r-
{C}cita
Nør* -]- 5850
clear appearance of emptiness
{C}compact; well-developed; thick
Nør( -i#[-fr(]-n$f-[^-Ø(en-az#-b*n-cd-[r-NIr# - 5863
with (?)
Nøe^ -a- 5839
{C}ghana Ë*-y*]-a(n-;#]-az#-dXr-zsen-W#-f∑*]-a-
{C}(one) solid mass with f∑*]- f∑*]- f∑*][- f∑*][-
exalted wisdom that directly realizes
Nør^ - N®(-zj‹]-f#e-b*n-Vø-d$-]r-n*fn-W#-Nø*r-]n-sX#-c(v-N®(
5840
Nø-* 5843
Nøc* - 5856
{C}uccagghayati
empty of existing the way it appears{MSI 424}
{C}sneer; deride
dNø*c! Nø*c! dNø*c[! Nø*c[!
Nør( -p%]-Nœv-d;r-f#e-zdX[* - 5869
Nøe* n- 5845
give; bestow
{C}avasth› Kay-drup's Thousand Dosages, Opening the
Nøc* -d- 5857
become empty
Nør* - 5847
age of vacuity
1,000; thousand
Nø[( -[r-z(e-[r- 5899
{C}ŸÒnyat›; {C}ŸÒnyatva
Nør( -d-i#[- 5887
emptiness {C}upar›dhar›ya
ŸÒnyat› {C}above and below
Nør( -a-i#[-fy(e-fr(]-ac-Ø(en-a- 5874
emptiness
Nø[( -a- 5900
{C}utkar˝ayati
ŸÒnyat›v›d›k›re˚a the ultimate other-emptiness which is the basis {C}exalts
of emptiness
through the aspect of speaking on emptiness
Nø[( -dX[* - 5902
Nø]( - 5903
{MSA}ŸÒnyataiva rÒpam
[empty-pure-utter]; utter vacuity; utter clear
emptiness is form autumn
emptiness
e;$e{MSA}na
n-i#[-Nør(c›nyatra
-a-i#[-NøŸÒnyat›y›
r( -a-i#[-e;$en-n(!
rÒpa˙ rÒpam
{C}tri-s›hasra dNø]- Nø]( - dNø][- Nø]( [-
one billion {C}darŸayate; {C}darŸeti; {C}darŸin;
eva ŸÒnyat› ŸÒnyataiva rÒpa˙ {C}tri-chiliocosm {C}nidarŸayati; {C}upadarŸayi;
form is not other than emptiness; form is {C}upadarŸayati; {C}upadiŸati; {C}deŸeti
Nør( -en$f-R#-Nør( -y*]-a(z-# zu#e-Ø*]-R#-wfn- 5894
emptiness; and emptiness is form (=deŸayati); {C}deŸayati; {C}paridıpayati
Could go as an example of stong pa indicate; teach; demonstrate; reveal
{C}tri-s›hasra-mah›-s›hasra-lokadh›tu {C}exhibit; manifest; spectator; one who can
nyid. {T} {C}(great) trichiliocosm; or the world system of demonstrate; one who sees; beholding;
1,000 million worlds
Nør( -a-f-x#]-f#-Nør( -f#]- 5879
demonstrates; defines; exhibits; reveals; lighten
up; is lit up; points out; recommends; speak of;
Nør( -en$f-R#-Nør( -y*]-a(z-# zu#e-Ø*]-R#-wfn-f*-f5895
{MV}na ŸÒnya˙ n›pi c›ŸÒnya˙ show; explain; expound; make manifest; show
neither empty nor non-empty to; give the impression that; display
c-R#n-cd-o^-er-d-
Nør( -az#-rr- Nø]( -q-
5880 5905
zer- zer- er- er-
{MSA}tri-s›hasra-mah›-s›hasra-loka-dh›t›v
the nature of emptiness autumn
agni-pratipÒr˚e
{C}sight; exhibit; visible; act of seeing; vision; dNø]- Nø]( - dNø][- Nø]( [-
exhibition; have a clear knowledge of;
place of displaying {C}balena
indication; show (up); hold up to; instruct;
{C}through the force of
exhibits; make visible; to illuminate; reveal; sX#n-zhr-‰X-dz#-h$v-Nø(]-az#-e]n-]#-
Nød( n-dNœ[*≈ -a- 5925
explain; indicates; show forth; one who shows
the place of displaying later the mode of
(up); demonstrates; guide; leader; definite
purification{PGP 101}
statement; definition; have been expounded; dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ -
Nø]( -ac-dX[* - 5918
leads; guides; make manifest; give the
d[e-te-e#-Nø(]-a- {C,MSA}bal›dh›na
{C}impregnation with the power; the operation
our teacher{T3-66} dNø]- Nø]( - dNø][- Nø]( [- and force of his own power; exerting his own
sX#n-zhr-‰X-dz#-h$v-Nø(]-az#-e]n-]#- {C}deŸayati; {C}darŸı; {C}nidarŸayati; power; assumption of the power
{C}nirdiŸyate; {C}upadiŸati; {C}nidarŸika
the place of displaying later the mode of
Nød( n-t]- 5926
(=prasth›na-pratipatty› viŸe˝a-rÒpe˚a);
purification{PGP 101} {MSA}(abhi Ωdyut): abhidyotayati
indicate; teach; demonstrate; show; reveal {MSA}balika
Nø]( -a-i#[- 5909
{MSA}deŸan›-sa˙patti
{C}balavat
marvellous teaching
dNø]- Nø]( - dNø][- Nø]( [- {C}powerful; mighty; strong
Nø]( -a-h[-fc-R^c-a- 5913
{C}katheti (=kathayati)
Nød( n-s$]-n$f-h·en-a- 5932
valid teacher
Nød( n-f-fy#n-ac-dR#[- 5933
{MSA}bal›di-buddha-dharma
the qualities of a Buddha, power and so forth
{C}atarkya
dNø(c! Nø(c! dNø(c[! Nø(c[!
{C}n›Ÿayi not able to investigate dØ(]-/ dØ]! Ø(]! dØ][! Ø(][!
{C}incomprehensible; inaccessible to reasoning {C}d¸dha; {C}d›r˜hya; {C}abhidhy›
lose
adjective: stable; firm; steadfast
dØen- 5947
{C}would lose
verb: have faith in; believe in; trust
vf-nC(e-Nø(c- {C}firmness; covetousness
lose the life of the path dØe- Ø(e- dØen- Øen- [or] b*n-cd-Vµz#-fwn-dtn-dÌ·]-az#-Nø(dn-n(en-eg·-
Nøc( -d- 5937
e[en- {MSA}kalpita;
{C}kalpayi;
{MSA}vicaya
z[(en- doen!dØen-
{MSA}kalpana; d(c-dXn-v-dØ]-a-[r-!
{C}na˝˛a; {C}pra˚aŸyate; {MSA}rab tu stor ba investigate; examine; analyze; impute; the learned Prajñ›deva with the strength of his
= pra˚a˝˛aka imagine; designate exertion and so forth took [me] as his principal
lose; loss [guru] and had faith in [me], and ... {GZ 64b.3}
{C}imagines
{C}lost; be lost; get lost SW added verb & ex
dØen-]n- 5948
{C}sa˙hriyate (=apanıyate) dØe- Ø(e- dØen- Øen- [or] if one does not abide steadily...{TGP 25}
become lost
{C}is withdrawn; be captivated; partake of e[en- z[(en- doen!dØen-
{C}vim¸Ÿati
having dØ]-’fn- 5958
{C}having lost it
dØen-a- 5949
dØe- Ø(e- dØen- Øen- dØe- Ø(e- dØen- Øen- [or] {LCh,C,MSA}d¸dha; {C}d¸˜hat›;
{L,MSA}dhıra; {MSA}dh¸ti; {MSA}sthira;
verb: examine; analyze; investigate e[en- z[({MSA,MV}kalpita;
{L,N}vitarkita;
{MSA}mım›˙sita
en- doen!dØen- {MSA}sthairya; {L}dhruva; {C}nirÒ˜hi;
noun: conceptuality; thought; conceptual {C}upastabdha; {L}›Ÿraya; {L}vrata;
consciousness; imputation; chapter analyze; investigate; examine; imputed; adjective: stable; firm; steadfast
imaginary verb: have faith in; believe in; trust
dØe-ei#n- 5941
dØe-a- 5942
resorting to (as a foundation); foundation;
{L}nipu˚a-pa˚˜ita-vijña-vedanıya courage(ous); steadily wise; resolve; vow
{LCH}parık˝›; {L}parık˝; {C}vim¸Ÿati;
{C}kalpayati; {L}ky›ti discerned by the wise dØ]-a(c-e]n-a-[*n-f#-È*[-v-
dØen-a-gf- a steady dwelling is not gained by that{TGP 25}
5951
(1) investigate; analyze; examine
(2) sustain; an inquiry b*n-cd-Vµ-x#-fwn-dtn-dÌ·]-az#-Nø(dn-n(en-eg·-
{C}construct; imagine; appear; consider e[en- z[(en- doen!dØen- p(en-
D√(n-enc-[^-dØen-]n-f-dØen-ac-dX^r-‰Xv-[^-Nƒç- {L}kalpana-m›tra
d(c-dXn-v-dØ]-a-[r-!
merely imputed the learned Prajñ›deva with the strength of his
dz(- exertion and so forth took [me] as his principal
dØen-az#-d[e-i#[- 5952
an unexplained propounding of whatever [guru] and had faith in [me], and ... {GZ 64b.3}
SW added Eng. "verb: have
appears to the mind
e[en- z[(en- doen!dØen- p(en- faith in; believe in; trust"
Ø(e-a-z[#-[e-dØe-ac-f#-]^n-a- kalpita-›tman and ex 2
they cannot sustain these conceptions imputed entity
dØ]-az#-h$v-„#fn- 5960
Comment: see: rtog
dØen-ac-[qz-dz#-b#]-N∂r≈ n- 5953
dØe-a-fpz-d;$r-[^- 5943
{MSA}dhruva-Ÿıla
dØe- Ø(e- dØen- Øen- stable ethics; firm ethics
in a hypothetical way
pliancy difficult to analyze
dØ]-ac- 5961
dØe-a-fpz-d;$r-[^-vf-R#-]^n-fp%-dNø]-a-x# dØen-ac-N√-dz#-b#]-N∂r≈ n-
5944
5954
dØ]-ac-f#-zR^c-az#-Ôn-x([- 5962
hypothetical way ...{TGP 64}
dØe-ac-dX- 5945
a steady dwelling is not gained by that{TGP 25} e[en- z[(en- doen!dØen- p(en- {C}d¸˜hı-karoti; {C}bhaja˙te
make firm; stabilize
dØ]-dX[* - 5964
imputed dependently
{C}confirms; sustains
dØ*]-]n-dØen-a- 5975
{MSA}d¸˜hı-kara˚a
dØ*]-ac-dX[* -a- 5985
dØ*]-]n-e[en-a- 5976
unstable; not firm
dØ*]-ac-f#-dX- 5986
dØ]-l#r-e]n-ac- 5966
dØ*]-dX[* - 5987
{C}niŸraya {C}›Ÿrayati
measure of relative fluxation
{C}support; refuge; who resides rely on; depend on
dØ^]-a---s-c(v-f]]-ac-dX-l#r- 5968
{C}take refuge in
dØ*]-a- 5978
dØ*]- 5971
{C}anik˝ipta-dhura {C}paŸyan›ya
dØ*]! Ø*]! Ø*][! dØ*][! {C}persistently; one who perserveres; one who {C}in order to see it
{C}niŸrita; (ΩŸri): {MSA}Ÿrayet; {MSA}Ÿrita; persists in trying; name of a Bodhisattva
dVø-d- 5992
{MV}niŸri; {MV}sanniŸraya; {MV}sam›Ÿri;
dØ*]-a-x#]-o*- 5980
{MSA}viŸraya; {C}upaniŸrita
depend; rely; resort to; support dVø! Vø! dVøn! Vø(n!
{C}pratiti˝˛hati (=prati˝˛hate); {C}parini˝˛hita
{C}supported; in dependence on; leans on; {C}darŸana; {C}n¸Ÿa˙sat›; {C}avalokayati;
(bhavati)
based upon; inhabiting; dwell on in the mind; {MSA}avalokana
{C}fly down to; return to; rest in; stand firmly
dependent on view; look
in; base oneself on
eC^c-l^en-a-v-dØ*]-]n {C}sight; exhibit; visible; act of seeing; vision;
dØ*]-ac-zR^c-c(- 5981
exhibition; appreciation; surveys; see; cast back
in dependence upon sitting in a boat (a look)
{C}pratisevate; {C}pratisevati
dØ*]-t#r- 5972
dVø-d-dXz-( 5993
{C}pursues
{C}›Ÿritya; {C}›gamya
dØ*]-ac-dX- 5982
{L}dra˝˛avyam
depending upon; relying on you should view
{C}prati˝˛h›tavya; {C}bhajati; {C}sevate;
dØ*]-]n- 5973
dVø-dc-[qz- 5994
{C}pratiti˝˛hati (=prati˝˛hate)
{C}niŸrayitv›; {C}niŸraya; {C}pratıya; {C}should rely on; loves; attends upon; tend;
resort to; serve upon; placate; fly down to; {C}durd¸Ÿa
{C}›Ÿritya; {L}niŸritya; {C}›gamya (=pr›pya
=sampr›pya) return to; rest in; stand firmly in; base oneself difficult to view
depending upon; relying upon on {C}hard to see
{C}residing; conditioned (by); dependent on;
dØ*]-ac-dXz-( dVø-dc-dX-
5983 5995
pa
pointed out; advice; instruction; exposition;
dNø]-[r-Nø]( -a-Vø-dn-sX-# ]r-ei#n- 6017
dVøfn! Vøf! dVøf! Vøfn! definite statement; definition; lighten up; is lit
up; pointed out; announced; proclaimed
{MSA}ni˝krama˚a
be born; be full f[(-[*n-[r(n-n$-dNø]-a-Vøc-d;$r-[^-f#-c$r-dc- dNø]- Nø]( - dNø][- Nø]( [-
it being unsuitable to hold what is explicitly Buddhist and Outsider [are distinguished] by
dVøfn-a- 5999
dNø]-zR^c- 6009
dNø]-[^-f-fy#n-a- 6019
{C}ad¸Ÿya
{C}imperceptible
dNø]- Nø]( - dNø][- Nø]( [- dNø]- Nø]( - dNø][- Nø]( [-
dVøn- 6001
dNø]-‰X-^ attributes
6010
{C}avalokayati
dNø]-[^-f*[-a- 6020
verb: to view; to look
noun: view; false view dNø]- Nø]( - dNø][- Nø]( [-
{C}surveys; see; cast back (a look) [show-cause]; that which is to be dNø]- Nø]( - dNø][- Nø]( [-
shown/taught/demonstrated; should be shown {C}anidarŸana
dVøn-a- 6002
{C}vyavalokayati attributes
verb: to view; to look dNø]- Nø]( - dNø][- Nø]( [-
dNø]-]- 6021
{C}sa˙stava
{C}intimacy; familiarity cd-env-
{GD:843} Gyel-tsap's (rgyal tshab) A Great
dNø]- Nø]( - dNø][- Nø]( [-
{MSA}upadeŸasya … virodhata¯
Explanation of [Dharmakırti's] Treatise, the contradiction of the teaching
Ascertainment of Valid Cognition. Part I
dNø]-a-Vøc- 6024
dNø]- Nø]( - dNø][- Nø]( [- dNø]- Nø]( - dNø][- Nø]( [- dNø]* - Nø]* - dNø]* [- Nø]* [-
{MSA}uddeŸ›virodha {C}bhaºati {C}sevate; {C}seva; {MSA}seva;
not contradictory with the teaching {C}preach; report; teach! {MV}asevana; {MSA}asevya;
{MSA}nisevana; {C}sevana; {C}samstava;
dNø]-a-[r-db[-a- dNøc-
6026 6038
{C}bhajati; {MSA}bhajana
rely on; adhere to; use; to make use of; stay
{MSA}uddeŸa-nirdeŸa close to
dNøc! Nøc! dNøc[! Nøc[!
teaching and explanation {C}tending; cultivation; use; tend; resort to;
clean; polish serve upon; placate; intimacy; familiarity; loves;
dNø]-a-v-zu$e-ac-dX-d- 6027
{MSA}Ÿ›san›vat›ra˚a
{C}sat-k¸ta
c#en-eC^c-[*[-[a(]-fwn-dNø*]-rv-d-d‰Xn-
enter into the teaching with hundreds of tiring activities relying on
{C}honored
skillful captains on the ship of reasoning
dNø]-az#-h‹e- 6028
sX#-a-en$f-R#n-[qc-en$f-v-n(en-a-dNø*]-l#r-
dNø]- Nø]( - dNø][- Nø]( [- {C}satk›ra-k›ma the three external [tantras] make use of the
{C}nirdeŸa-pada {C}want honor three whites, and so forth
the words that indicate; the words indicated;
dNø-# Nø]( -dX[* -R^c-]- dNø]* -a-dX-
6041 6047
dNø]-ac-dX-d- 6030
{C}got to to/adhere to
{MV}prak›Ÿana
object of indication; object taught dNø]* - Nø]* - dNø]* [- Nø]* [- dNø]* - Nø]* - dNø]* [- Nø]* [-
{C}upaniŸritya; {MSA}(› Ωi): etya {L}sevate; {L}›r›dhana
dNø]-dX[* - 6033
having relied upon/made use of/stayed close rely on; adhere to; use; to make use of; stay
to/adhered to close to; cause to rely on, etc.
dNø]- Nø]( - dNø][- Nø]( [- {C}having taken recourse to; (dwells) in
dNø[( - 6051
{C}sa˙stava (intimate) dependence
teach; indicate; show; demonstrate
{C}intimacy; familiarity dNø([! dNø([-[f-Nø([! dNø([! Nø([-[f-dNø([!
{C}stuta; {MSA}stuti; {L}utkar˝a˚a; {L}utk¸˝˛a;
dNø]-h·[- 6034
{C}ukar˝i
praise; laud
dNø]- Nø]( - dNø][- Nø]( [- {C}exalt; exalted; superior; one who exalts
the measure indicated
dNø[( -t#r- 6052
dNø]-el^en-a- 6035
{C}utkroŸayati
{MSA}g›˜ham vi˝˛› praising; lauding
enter into the teaching; engage in the teaching {C}exalts
p-NI[-et#e-a- 6066
praise; laud
{C}exalts; exalted; superior
{LCh}ekavyavah›rika e[en- z[(en- doen!dØen- p(en-
p-e^z-# Vø-( 6056
the One Convention School (one of the eighteen {C}vyavahriyate
subschools of the Great Exposition School) impute conventions; conventionally imputed
d›modara
p-NI[-doen-az#-doen-[(]-dgv-dz#-h°-]-eCd^ {C}express conventionally; conventionally
6067
Garlanded Belly
expressed
Comment: also known as vi˝˚u. Gung-tang
reports that during his youth Vi˝h˚u wore a
garland of flowers around his waist and that
-a-establishment at the time of searching for the p-NI[-e[en-a-gf- 6079
according to one story his wife wanted to put designated object in the designation of a verbal e[en- z[(en- doen!dØen- p(en-
a garland of flowers around his head, but the convention
{C}vyavah›ra-m›tra
garland reached only his waist, this being
p-NI[-[^- 6068
merely imputed conventionally
why he is called "Garlanded Belly."
{C}mere conventional expression
p-NI[- {N}sa˙v¸ty›; vyavah›ratas
6057
p-NI[-e[en-ac-dX-d- 6080
conventionally{N}; in conventional terms
{GD:656} vyavah›ra
p-NI[-[^-dË([-[(- 6069
p-NI[-[^-dË([-a- 6070
business; {GD:725} conventional practices
sX#-[(]-p-NI[-[^-lv-R#n-dl*n- vyavah›rasatya
dË([- Ë([- dË([- Ë([- conventional truth; nominal truth
[Both] assert external objects
{L}samv¸ti
p-NI[-z[(en- 6082
conventionally{DASI}
express conventionally
[d*X-d! 1 re-e#-p-NI[! 2 D(√z#-p-NI[! 3
p-NI[-[^-e[en-az#-h‹e- 6071
e[en- z[(en- doen!dØen- p(en-
v$n-W#-p-NI[! {C}vyavaharati
{GD:726} Div.: (1) verbal designations for a e[en- z[(en- doen!dØen- p(en- impute conventions; conventionally impute
name applied to an object; (2) mental labels {C}vyavah›ra-pada {C}speaks
designating the consciousness that relates a conventional words; conventional expressions
p-NI[-a- 6083
p-NI[-W#-e[en-el#- 6060
{MSA}vyavah›ra-kuŸala
p-NI[-[^-dX[* -a- 6073
basis of designation of verbal conventions use [the] verbal convention; make conventions
{C}speaks {MSA}a-vyavah›ra-kuŸala
p-NI[-W#-[dr-e#n-dle-a-f-x#]-ac- 6061
conventional phenomena{N}
{C}vyavah›ra-pada conventionally existent
p-NI[-az#-[aX[( -a- 6087
conventional analysis
p-NI[-W#-h‹e-o^-zR^c-d- 6063
vyavah›rasat
p-NI[-az#-h[-f- 6088
differently
consciousness analyzing the conventional
{C}different; without a difference;
{C}prabheda
p-NI[-dX[* - 6091
non-separateness
{C}distinction; divided; cleaving; sub-division
p-[[-f-x#]- 6112
p-NI[-f-x#]-a- 6092
{C}abhinna
{C}an›n›tva
not different; non-different
{C}avyavah›ra (=avy›h›ra) {C}non-different; undifferentiated;
{C}unbroken; not differentiated
non-separateness
non-conventional
p-[[-f#]- 6113
p-[[-[^-dX-d-f*[-a-i#[- 6100
{C}incommunicable; inexpressible; lie outside
conventional discourse
{MSA}a-bheda
{C}nirn›n›kara˚at›
p-NI[-f*[-a- 6093
not different; non-different; unbroken; not
non-difference
differentiated
{C}avy›h›ra; {C}apravy›h›ra (=avy›h›ra) {C}absence of differentiation
p-[[-f*[-a- 6114
non-conventional
p-[[-[^-dXc-f*[-a-i#[- 6101
p-[[-[^-[dX-* d- 6102
{MSA}gotra-bheda
{LCh,MSA}n›n›; {C}n›n›tva; {C}n›n›tvat›;
{LCh,MSA}bhinna; {C}bheda different lineage
{C}bheda
(=dharma-bheda); {C}an-eka; {C}vyatibheda;
p-]- 6116
divide; differentiate
{MV}p¸thaktva
different; distinct; separate; difference;
p-[[-[(]-f#]- 6103
{C}antamaŸas; {C}atyantaŸa¯ (= antaŸa¯)
different phenomena
{C}even; absolute(ly); even though; first; but
{C}distinct; multiplicity; differentiation; {C}an›n›-artha
only
manifoldness; distinction; dissention; breaking {C}not manifold
up; break; divided; division; various; manifold;
p-]-n*-e(v-eo(en-a-gf-l#e- 6117
p-[[-a- 6104
variety; diverse
antaŸa-acchat›sa˙gh›ta-m›tram
d$f-a-[r-p-[[- {C}n›n›tva; {C}an›n›tva; {MSA}n›n›;
even for the time of a finger-snap
different from pot {C}n›n›-bh›va; {MSA}p¸thak;
{MV}p¸thaktva; {L,MSA}bhinna
p-d- 6118
{C}paŸcima China
{C}future; last; ending with; final {C}instant; second; minute; inkling
et[! et([! dt[! y([!
p-fc-ev-y*-dz#-NIr# -Ë*- 6124
pr-t#e- 6150
inherently exist ...{MSI 422}
{MSA}paryavas›na-kaly›˚a
pe-y([- 6138
rope
p[-[^- 6153
pe-a-„^-er-a-et#e- 6140
pride of being ordinary; pride of ordinariness
directly in front; concerning
p-fv-az#-rc-‰Xv- 6128
pe-a-z∑#v-d- 6141
pride of being ordinary; pride of ordinariness
directly in front
p-fv-az#-n*fn- 6129
{C}closely set
means
pe-c#r- 6145
{C}abhinna eC^d-pdn-
non-different; non-differentiated
{L}dÒra means of achievement (s›dhana)
{C}unbroken; not differentiated
far; distant pdn-v-fwn-a-
p-f#-[[-a- 6132
distance
pe-b#]-o^-c#r-d- 6148
very far
et[! et([! dt[! y([!
decide; abandon; sever
pdn-W#-p*e-a- 6159
{MV}up›ya-kauŸalya-p›ramit›
pdn-[r-Ì-a- 6173
pdn-fwn- pdn-v-fwn-az#---vn-
6161 6188
up›ya-prajñ›
{MSA}up›ya-kauŸalyasya karma
pdn-v-fwn-a- method and wisdom; skillful means and wisdom
action of skill in means; karma of skill in means
{C}up›ya-kuŸala; {C}abhyup›yikı;
pdn-’fn-Ø(en-ac-zR^c-d- 6175
up›yakauŸalya
pdn-v-N∂c(≈ -d- 6189
pdn-dXr^ - 6176
skill in means
MSA}up›ya-viprav›dana{
pdn-fwn-az#-x*-b*n-W#-dX-* dCe- 6163
zdX^r- zdX^r- dX^r- dX^r- deception in method
upeya
{C}up›ya-kauŸalya-jñ›na-viŸe˝a
pdn-b*n- 6191
result from method
instance of the exalted wisdom of skill in means
pdn-f-x#]- 6177
{C}distinction of the cognition of skill in means up›ya-prajñ›
method and wisdom; skillful means and wisdom
pdn-f∑*]-a- 6164
{MSA}an-up›yatva
pdn-b*n-a- 6192
without method
f∑*]- f∑*]- f∑*][- f∑*][-
pdn-f-x#]-a- 6178
pdn-t#e- 6165
without method
pdn-f#-b*n-a- 6179
together {MSA}up›ya-jñ›na-l›bha
obtain method and wisdom; obtain cognition of
pdn-et#e-o^- {MSA}up›y›jñ›na
6166
method
not knowing the method {T}
pdn-b*n-[dXc* -f*[- 6194
{C}s›rdham
pdn-f#]- 6180
together
{C}together with; with undifferentiable method and wisdom
{MSA}anup›ya(tva)
pdn-n$-zeC-( d- 6195
pdn-y*]- 6167
without method
pdn-f*[- 6181
{MSA}mahop›ya serve as efficacious means
great method
{L}anup›ya [*-n*v-dz#-pdn-n$-zeC(-d-
pdn-y*]-a(- 6168
without method serve as efficacious means of clearing away
pdn-d;r- pdn-n$-c$r-
6182 6196
{L}mah›n up›ya
great method
{MSA}sukhop›ya; {MSA}sÒp›ya {MSA}up›ya …#yukta
good method {T} suitable as method
pdn-fy(e-b*n-a- 6169
pfn-t[- 6197
pdn-xr-[e-d;$r-d- 6183
{MSA}up›ya-vid (uttama-)
{MSA}up›ya-sa˙graha {LCh,MSA,MV}sarva; {L}sarvatra;
cognition of highest method {MSA}sarvatva; {C}p¸thu; {C}sakala(m);
collection of method {MSA}sakala
pdn-i#[-[^-c$r-d- 6170
pfn-t[-W#-pfn-t[- 6199
{C}completely vanish
{C}sarva-dharma-samat› (=sarva˙ ta˙
pfn-t[-x([-ac-Nƒ-ç d- 6222
{L}sarve˚a-sarvam dharmatay›)
for the good of all sameness of all phenomena {LCh}sarv›sti-v›din
pfn-t[-W#-sXc# - 6200
Proponents of the Existence of Everything
pfn-t[-i#[- 6211
pfn-t[-Nœ[-t#e-f-z[^n-dXn- 6201
pfn-t[-eo(r-d- 6212
{C,MSA}sarvatra; {C}sarvatas
z[^- z[^!z[^[- z[^n- z[^n- eor- eo(r- dor- p(rn- everywhere
{MSA}k˝a˚ika˙ sarva˙ sa˙sk¸tam {C}always; at all times; in every way; in every
{MSA}sarva-prada
all momentary things are products direction
renounce/cast away/give away everything
pfn-t[-v-∑d-dX[* -[^-n(r-d- 6224
pfn-t[-f∑*]- 6202
pfn-t[-[^-n(r-d- pfn-t[-b*n-a-i#[-
6217 6227
pc-zR^c- 6229
{C}sarva-jñat›-›tmabh›va
omniscient personality {MSA}sarvatas
{C}all-knowledge-personality everywhere; everything {MSA}mok˝a
become released; liberation; emancipation
pfn-t[-f∑*]-a-i#[-p(d-ac-dX-d- pfn-t[-a-’f-ac-N‘r-fj[-a-
6207 6219
pc-yen- 6230
{C}vairocana
p(d!zp(d- zp(d- p(d- zp(dn-
Vairochana [p.n. of a Buddha] gradual
{MSA}sarva-jñatva-pr›pti
Check entry. Is this the same as
pc-a- 6231
obtainment of omniscience
rnam par snang mdzad ? {T}
pfn-t[-f∑*]-az#-x*-b*n- 6208
{LCh,C,MV,MSA}mok˝a; {MSA}nirmok˝a;
pfn-t[-sXc# - 6220
{N}vimok˝a
f∑*]- f∑*]- f∑*][- f∑*][- liberation; emancipation
{MSA}sarv›rtham
{C}sarvajña-jñ›na {C}freedom
for the sake of all
omniscient exalted wisdom ’f-a-pc-a-
{C}cognition of the all-knowing
complete liberation
cr-w(-]z#-[(]-[^-pc-a-
liberation for one's own sake{PGP 71}
pv-zR^c-xr-[e- 6257
pv- 6248
pv-zR^c- d:√that
e( -[(]which
-h$v-en$ f-hr-d-
6251
{MSA}mok˝a-bh›gıya-Ÿubha
(1) is a correct consequence and (2)
virtue that is a partial concordance with {LCh,MSA}prasaºga; {MSA}(pra Ωsañj):
fulfills the three modes of reversing the
liberation prasajyate
object/meaning ?? {T}
consequence; contradictory consequence
pc-az#-y-fp%]-a- 6239
definition of correct consequence that impels
fh]-i#[! pv-zR^c-[^-dq([-a- a proof (sgrub byed 'phen pa'i thal 'gyur yang
{C}mok˝a-bh›gıya Def.: stated as a consequence dag)
partial concordance with liberation
{C}aids to liberation
[dX*-d! 1 pv-zR^c-xr-[e 2 pv-zR^c-Vøc-N‘r-! Check English {T}
pv-V†e- 6259
Div.: (1) correct consequence; (2) facsimile of
pc-az#-y-[r-fp%]-a- 6240
a consequence
slap
pv-zR^c-Vøc-N‘r- 6252
{MV}mok˝a-bh›gıya (e.g.:
avaropita-mok˝a-bh›gıya) e]([-N∂≈#]-f(n-N√(d-[a(]-R#-zeCf-v-pv-V†e-env-d-
partial concordance with liberation N‘r- N‘r- N‘r- N‘r- the Yak˝hı manifestly slapped the master’s
cheek {GZ 64b.7}
pc-az#-y-[r-fp%]-az#-[e*-dz#-Ì-d-f*[-a- prasaºga-abh›sa
6241
without the roots of virtue that are a partial consequence (thal 'gyur); the other is correct
concordance with liberation consequence (thal 'gyur yang dag). {MSA}prasaºga
pc-az#-[dr-e#-dÌ·]-zeCn^ - pv-zR^c-[^-dq([-a-
6242 6253
consequence; contradictory consequence
pv-d-zs*]-az#-h$v-R#n- 6261
{MSA}mok˝›dhipa … vırya [e([- ze([- dq([- ze([-
effort which empowers liberation
state as a consequence in the manner of flinging consequences [at the
pc-az#-vf- 6243
Comment: This is the definition of a opponent ...]{LWT 167}
consequence (thal 'gyur).
pv-dc- 6262
{MSA}mok˝a-m›rga
pv-zR^c-a- 6254
path of liberation; path of release
{C}bhasma
pc-ac-zR^c-d- 6244
pr›saºgika-[m›dhyamika] {C}dust
[Middle Way] Consequence School
pv-dc-zR^c- 6263
{MSA}mok˝a{MSA}; mok˝›ya sa˙vartate
pv-zR^c-d- 6255
become liberated; liberation
{MSA}prasaºga; {MSA}(pra Ωsañj): prasajyate
pc-ac-dX[* - 6245
{LCh}pr›saºgika consequence; contradictory consequence
Pr›saºgika; Consequentialist
{C}mok˝a a proponent of the Middle Way Consequence
liberation (pr›saºgika-madhyamaka) school, one of the
{C}freedom two main schools of the Middle Way school
p%-d(- 6278
{C}añjali˙ pra˚amya;
{C}k¸ta-añjalı-pu˛a-pra˚amya {L,MSA}karu˚›; {L}mah›karu˚›;
{C}jye˝˛ha
{C}bent forth his folded hands; having bent {MSA}(Ωkaru˚›ya}: karu˚›yate; {MSA}k¸p›
{C}principle; finest
forth their outstretched hands in respectful compassion
p%-c*- 6279
salutation mercy; great compassion
pv-cr- p%en-Ë*-t]-
6267 6291
vibrantly
p%e- 6280
Consequentialist and Autonomists [Pr›saºgikas compassionate
and Sv›trantikas]
p%en-Ë*-y*]-a(- 6292
---dNø*]-h$v-v-p%e-an---
a white bird like the former but has a long beak since ... meets back to the mode of relying [on {GD:xii,848} Tuk-je-bel-sang (15th c.), a
and red legs and stays near water ...] Sa-skya author on epistemology
p%en-Ë*z-# d[e-i#[-
6269 6294
p%en-fif-ac-f-dle-a- 6296
p%en- 6283
line
get "thig gdabs" sp, Eng, ex {MSA}asam›hita … citta
{LCh,MSA}citta
from Lag Len SW added exalted mind; heart; mind mind in meditative equipoise
entry.
p%en-ac-N√z-( 6297
p%en-q- 6284
p#e-]e- 6271
{C}sudhar˝a˚a
heart; mind
easily assailed{C}
k›lasÒtra
p%en-W#-sC]# -vn- 6285
p%en-zsCe( - 6300
SW added this record
e;$r- zj‹]- d;$r- ;$rn-
p%en-W#-n-d(]- 6287
captivate the mind
holding the mind on a subtle drop{TGP 25}
citta-bıja
p#en-a- 6275
p%]-f(r-f-x#]-az#-d[e-ŒX]* - 6328
{C}displease; has lost; become estranged; turns
back on; pleases permanently six session yoga
as›dh›ra˚a-adhipati-pratyaya;
p%en-dÌ°-d- p%]-[}e^ -[r-zdCv* -dz#-[^n-zw(c-D√-fz#-’v-zdX(
6302 6316
sam›nantarapratyaya;
as›dh›ra˚›dhipatipratyaya
{C}k¸p›
[mind-love]; mercy; love (hon.)
c-]e-zeC n( -n$-fj[-a-
The Guru Yoga of K›lacakra in connection
uncommon empowering condition; uncommon
dominant condition; uncommon proprietary
{C}pity with the six sessions in completely facilitating condition
form one of the two types of empowering
p%en-x(rn-n$-[e-a- 6303
p%en-x(]-a(-f#-frz-d- 6304
p%]-f(r-az#-d[e-ŒX]* - p%]-f(r-f-x#]-az#-f-r*n-az#-eo]-h‹en-
6319 6331
{C}as›dh›ra˚a
p%]-f(r-az#-vf- 6320
uncommon; unshared
know; obtain{S}
p%]-f(r-f#]-i#[- 6334
common paths{Lati}
p%en-n$-f-y$[-a- 6307
p%]-f(r-d- 6321
{C}as›dh›ra˚atva
{C}avidita
uncommonness
{C}not known; not felt {N}s›dh›ra˚a
{C}what is not shared with
shared; common{N}
p%r- 6308
p%]-f(rn- 6335
p%]-f(r-dz#-]^n-a- 6322
p%r-fpz- p%]-f(r-f-
6309 6323
s›dh›ra˚a-adhipati-pratyaya
smallest {C}as›dh›ra˚a
common empowering condition; common
dX-Ô·en-W#-Nœ[-t#e-fz#-p%r-fpz- uncommon; unshared
dominant condition
p%]-f(r-f-x#]-a- 6324
the smallest moment in which an action can be one of the two types of empowering
completed{PGP 69} conditions (bdag rkyen); the other is
{C}as›dh›ra˚a uncommon empowering condition (thun
p%r-sX[* - 6310
unshared; uncommon mongs ma yin pa'i bdag rkyen)
{C}which is not shared; in which one does not
p%]-f(rn-f-x#]-a- 6337
{L}ardha-y›ma
share; special
1/2 a y›ma; about 1 1/2 hours
p%]-f(r-f-x#]-az#-∑[-y(n- {MSA}as›dh›ra˚a
6325
p%r-d- 6311
uncommon; unshared
as›dh›ra˚a-viŸe˝a-dharma
p%]-f(rn-f-x#]-az#-d[e-ŒX]* - 6338
hrasva
uncommon distinguishing feature{N}
short; brief{D2}
p%]-f(r-f-x#]-az#-ze(e-NIf( n- as›dh›ra˚a-adhipati-pratyaya
6326
p%r-zdCv* - 6312
short for ⁄›kyamuni, conqueror [over the {C}in a state of uncertainty; seized by doubt
afflictions]
a long stick; a long spoon
p*-h·f-R#-ei*]-a(- 6357
Nœ[-t#e-f-et#e-v-Nå(r-p%d-a-v-dX*[-c#en-az#-sX#c- {MSA}vicikits›-pratipak˝a
because of being suitable to refer to the antidote to doubt
dnv- n*v- dnv[- n*v[-
capacity to abandon in one moment{PGP 82}
p*-h·f-zR^c-v- 6358
p*-h·f-et([-a- 6359
{MSA}sa˙Ÿaya-vicchedin;
{C}overpowers; subdue {MSA}sa˙Ÿayopacchedana
munındra cut off doubt
p%v-dc-[qz-l#r- 6353
p%d-ac-[qz-d- {C}dur›dhar˝a
6342
p%d-ac-[qz-l#r-d- 6343
thumb
{C}durdhar˝a ”(-Ë*-pv-f(z#-fp*-d(r-ei#n-dŒXr-v-fj$d-f(-ei#n- {MSA}sa˙Ÿaya-ccheda
difficult to subdue cut off doubt
fy*-d-Vø-d$c-dXn-a-]#! ”(-Ë*-e]([-N∂≈#]-R#-sXe-‰Xz(!
{C}unassailable; (one) hard to assail
p*-h·f-[e-]#-f#-et([- 6362
p*-h·f- 6355
King of the Subduers; epithet of a Buddha;
p*-h·f-[r-dtn-a- 6363
Lord of Subduers
{MSA,MV}vicikits›; {MSA}vicikitsat›;
Comment: Buddhaguhya (sangs rgyas gsang {C}savicikits›
{LCh,MSA}sa˙Ÿaya; {MSA}sa˙deha;
ba) explains that the term muni (thub pa) sa˙digdha; {C}vimati {C}in doubt
means that the person has restrained body, doubt; qualm; suspicion
p*-h·f-[^-R^c-]n- 6364
{C}ni˝k›ºk˝an
no doubts
{MSA}y›na
vehicle
-r$-the small of the small of an uninterrupted path
{C}free from hesitations of a Great Vehicle path of meditation
p*e-y*]- 6382
p*-h·f-f*[-a- 6369
fh]-i#[! cr-e#-r(n-Nœv-R#-Når-dX-d[*]-zj‹]-Vµ]-
p*e-a-y*]-a(-
{C}ni¯sa˙Ÿaya; {MSA}vicikitsat› (nir-) mah›y›na
Nœ≈*n-y*]-a(z#-y*]-a(z#-[r(n-ei*]-[^-R^c-az#-p*e-y*]-
no doubts Great Vehicle R#-N´(f-vf-dc-y[-f*[-vf!
{C}free from uncertainty
Def.: an uninterrupted path of a Great Vehicle
p*e-y*]-R#-f∑*]-a- 6383
p*-h·f-zhv-dc-zR^c- 6370
path of meditation that is an actual antidote to
the great of the great innate conceptions of true
{C}vicikitsati f∑*]- f∑*]- f∑*][- f∑*][- existence which are its respective objects of
{C}doubts Great Vehicle exalted knower abandonment
[dX*-d! 1 n-[r-a(z#-N´(f-vf-dc-y[-f*[-vf!
p*e-y*]-R#-N´f( -vf- 6384
p*-h·f-;-[^n-]n- 6371
2 n-ei#n-a(z#-dc-y[-f*[-vf!
when doubting dN´(f- N´(f- dN´(fn- N´(fn- Div.: (1) the uninterrupted path of a path of
Great Vehicle path of meditation meditation of the first ground; (2) the
p*-h·f-;-d- 6372
an exalted knower of one who has risen mirror-like exalted wisdom; (2) exalted wisdom
from the path of release of a Great Vehicle of sameness; (3) exalted wisdom of individual
path of seeing and (2) a Great Vehicle clear Comment: This is one of the five paths of the dgv- zh·v!zh°v- dgv- h·v[-
realizer of the truth which manifestly occurs Great Vehicle: path of accumulation (tshogs {MSA}eka-y›nat›-parye˝˛i
in the continuum of persons who possess it in lam); path of preparation (sbyor lam); path of thoroughly investigate/examine/research/seek
Comment: This is the definition of an exalted seeing (mthong lam); path of meditation one vehicle
wisdom of subsequent attainment of a Great (sgom lam); and path of no more learning
p*e-a-et#e-v-l^en-a- 6408
Vehicle path of seeing (theg chen gyi (mi slob lam).
mthong lam rjes thob ye shes).
p*e-y*]-R#-c#en-r*n- 6398
l^e- zu$e- l^en- l^en-
p*e-y*]-R#-fp(r-vf-dc-y[-f*[-vf- 6394
{C}eka-y›na-sam›rÒ˜ha
[a person who is] definite in the Great Vehicle
uninterrupted path of a Great Vehicle path of enter into one vehicle; engage in the one
lineage
seeing vehicle
p*e-y*]-R#-c#en-n[-az#-er-;e- 6399
{C}they have mounted on the same vehicle (as
fh]-i#[! cr-e#-r(n-Nœv-R#-Når-dX-d[*]-zj‹]-q^]- I)
a person whose Great Vehicle lineage has been
doen-W#-[r(n-ei*]-[^-R^c-az#-p*e-y*]-R#-d[*]-a-
p*e-a-y*]-a(- 6409
awakened
fr(]-Ø(en!
p*e-y*]-R#-vf- 6400
{L,MSA,MV}mah›y›na
Def.: a Great Vehicle clear realizer of truth Great Vehicle
that serves as the actual antidote to the artificial Great Vehicle path
p*e-a-y*]-a(-q^]-dN“n^ -a- 6410
conception of true existence which is its
corresponding object of abandonment
fh]-i#[! p*e-y*]-R#-dXr-y$d-o^-deC([-ac-dX*[-
azf! [*c-deC([-;#]-a-er-c$r-e#n-dN“^n-az#-p*e- dN“^- N“^[- dN“^n- N“^n-
p*e-y*]-R#-’v-zdXc( -fr(]-n$f- 6395
{MSA}mah›y›na-sa˙graha
y*]-R#-f∑*]-a! Summary of the Great Vehicle [by Asaºga;
mah›y›na-yogi-pratyak˝a
Def.: a Great Vehicle exalted knower that is P5549, vol. 112]
yogic direct perception of a Mah›y›nist
included within either that which causes
one of the three types of yogic direct
p*e-a-y*]-a(-eCd^ -az#-Nœdn- 6411
progress toward the Great Vehicle
perception (rnal 'byor mngon sum); for others
enlightenment or that which has already
see: rnal 'byor mngon sum
progressed to it zeC^d- zeC^d- zeC^dn!eC^d- eC^dn-
p*e-y*]-R#-dXr-y$d-o^-deC[( -ac-dX[* -azf! 6396
{MSA}mah›y›na-siddhy-adhik›ra
p*e-y*]-n*fn-dNœ[*≈ - 6401
p*e-dN“n^ - 6403
{MSA}mah›y›na-mahattva-vibh›ga
dN“^- N“^[- dN“^n- N“^n- distinguishing the greatness of the [Great]
mah›y›na-sa˙graha Vehicle {T}
Summary of the Great Vehicle [by Asaºga;
p*e-a-y*]-a(-[r-[f]-a-v-f(n-a- 6414
P5549, vol. 112]
realize the meaning that has [Buddha's] concordant vehicle; concordant with the
thought with respect to the profound Great vehicle
f(n- f(n- f(n- f(n- Vehicle sÒtra(s)
p*e-a-e[en-a-’f-ac-ele-a- 6440
{MSA}mah›y›na-dharm›dhimukti;
p*e-a-y*]-a(z-# f[(-b#]-o^-‰Xn-a-dN“n^ -a- 6429
{MSA}mah›y›n›dhimukta
belief/faith/interest/inclined towards/zeal in the {MSA}y›na-prajñapti-vyavasth›na
Great Vehicle dN“^- N“^[- dN“^n- N“^n- remain in an imputed vehicle
{MSA}vaipulya-sa˙graha … mah›y›na-sÒtr›nta
p*e-a-y*]-a(-v-xr-[e-ac-l^en-a- p*e-dN“n^ -
6418 6441
p*e-a-y*]-a(-vn-f#-ex(-d 6420
definite emergence by way of the Great
p*e-a-de-x([- 6443
Vehicle
{MSA}mah›y›n›vikampana {MSA}y›n›pramatta
p*e-a-y*]-a(n-r*n-ac-zdXr^ -d-v-cd-o^-N√-^ d- 6432
not fluctuate from the Great Vehicle conscientiousness with respect to the vehicle
p*e-a-y*]-a(-db[-az#-y(n- 6421
{MSA}mah›y›na-niry›˚a-viprav›dana
p*e-a-D√-]-f*[-a- 6444
p*e-a-f#-z„^en- 6445
Vehicle realization
p*e-a-pfn-t[-v-xr-[e-ac-l^en-a- 6437
{MSA}anya-y›na
p*e-a-y*]-a(z-# f[(- 6426
other vehicle
{MSA}mah›y›na-sÒtra; l^e- zu$e- l^en- l^en-
p*e-a-v-fwn-a- 6449
{MSA}mah›-y›na-sÒtr›nta sarvay›nasa˙prasthita
Great Vehicle sÒtra(s) those engaged in all vehicles
{MV}y›na-kauŸalya
wise with respect to the vehicle
p*c-;$e-a- 6469
hınay›na
l^e- zu$e- l^en- l^en- Ÿ›Ÿvata
Lesser Vehicle; Inferior Vehicle
{C}prathama-y›na-sa˙prasthita
Comment: The term "Lesser Vehicle" has its forever; eternal
newly entered into the vehicle; newly engaged
origin in the writings of Great Vehicle (theg
p(-p(c-h$en- 6470
in the vehicle
chen, mah›y›na) authors and was, of course,
{C}one who has just set out in the vehicle not used by those to whom it was ascribed. curling individually
Entry originially had theg pa la gsar du Substitutes such as “non-Mah›y›na,”
ck eng; get ex SW added
(=nava) zhugs pa. I assume nava is a “Nik›ya Buddhism,” and “Therav›day›na”
have been suggested in order to avoid the this entry One of the marks/signs of a
Sanskrit equivalent not appearing
pejorative sense of “Lesser.” However, B u d d h a get and fix
in Conze. What to do? {T}
“Lesser Vehicle” is a convenient term in this
p(-d- 6471
p*e-a-en$f- 6452
p*e-[f]-a- 6461
p(-zhf-az#-dnf-an- 6473
p*c-;$e- 6464
p*e-a-en$f-v-’f-ac-[e([-a- 6455
upstairs
{C}dhruva; {L}Ÿ›Ÿvata
p(e-o^-ddn- 6477
p(e-o^-d(dn- 6478
fj([{GD:843}
-dN√d-a-en$ f-v*en-ac-Nø]( -az#-dNø]-dt( forever{S
Gong-drul-lo-drö-ta-yay's (kong
33}
; everlasting time
befall one; befall oneself
p(e-o^-zdd- 6479
sprul blo gros mtha yas) The Encyclopedia, a Compare: rtag pa rtag pa'i dus, permanently
Treatise Compiled from all Vehicles
p*c-;$e-p*c-;$e- 6466
Excellently Teaching the Triple Training, the zdd- zddn- dd- ddn-
Treasury of the Scriptures. New Delhi: {L}Ÿ›Ÿvata descend on oneself; befall one; befall oneself
⁄ata-pi˛aka series LXXX (1970). forever; eternal
p(e-fpz-ei#n- 6480
p*e-az#-[(]-fp(r-d- 6457
{LCh,MV,MSA}›di; {C}›dita; {MV}›dya; N∂≈r- N∂≈(r- N∂≈rn- N∂≈(rn- {C}apratigha; {L}apratigh›; {L}apratigh›ti;
{MV}dang tha ma med pa = anavar›gra {MSA}avy›gh›ta; {MSA}avy›hata;
thought in which it is necessary initially to train {C}nig¸h˚›ti (=mandat›m ›p›dayati)
beginning; initial
the mind non-obstructed; without obstacles;
{C}from the beginning
unobstructed
p(e-f*[- 6492
{C}k˝u˚˚a (=ak˝Ò˚a)
p(en-a- 6495
unobstructedly
{C}anavar›gra; {MSA}an›di
{C}not faulty
[beginning-not-exist]; beginningless {LCh}pratigha; {MSA}pratigh›ta;
p(en-az#-N´d#ç -a- 6504
{C}without beginning and end {C}pragraha˚a (e.g.: dharmolka-pragraha˚a);
{C}sajjati (=abhiniveŸate); dhara
p(e-f-f*[-a-]n- 6486
unobstructed
{C}sapratıgha
{MSA}›di-buddha {C}free from aversion
together with obstacles; with obstacles
Initial Buddha; First Buddha
p(en-f-f*[- 6508
{C}reacting
p(e-fc- 6489
p(en-a-f-fy#n-a- 6497
{C}apratihata
{C}›di; {C}Ÿiras unobstructed
{C}apratihata
initially; at the beginning {C}free from aversion
without obstacles; unobstructed
{C}head; front (of a battle); et cetera;
p(en-f*[- 6509
{C}free from aversion; non-obstruction; not
beginning; from the beginning; first (of a list) hostile
{C}asaºga
h$c-fp(r-’fn-W#n-p(e-fc-Øen-v-dØ*]-]n-r*n-
p(en-a-f#-frz- 6498
a non-affirming negative which is the mere p(d!zp(d- zp(d- p(d- zp(dn- p(d!zp(d- zp(d- p(d- zp(dn-
negation of obstructive contact {LCh,C}pr›pta; {LCh,MV}pr›pti; {LCh,C,MSA,MV}pr›pti; {C}pr›ptatva;
definition of space (nam mkha') {C}pr›pu˚an›ya; {C}pr›pnoti; {MSA}pary›pta; {L,MV}l›bha; {MSA}labdha;
{C}anupr›pu˚›ti; {MV}anupr›pta(vat); {C}pratilabdha; {C}pratilabdhi;
p([-›v- 6513
p(d-[qz- 6522
p(d-a-i#[-[^-]^n-a- 6531
{LCh}vyatikr›ntaka
leap over
p(d!zp(d- zp(d- p(d- zp(dn- p(d!zp(d- zp(d- p(d- zp(dn-
p([-‰Xv-R#-NIf( n-zu$e- 6515
{MSA}k¸cchr›v›pya {MSA}Ÿakya-pr›ptit›
difficult to obtain
vyutkr›ntakasam›patti able to attain
p(d-R^c- 6523
leap-over absorptions
p(d-a-[(]-[f- 6532
p([-‰Xv-R#-o#r-r*-zj‹]- 6516
p(d-R^c-]n- 6524
meditative stabilization of leap-over Comment: This is one of the three meanings
{C}the concentration which represents the of ultimate (don dam, param›rtha) according
crowning assault p(d!zp(d- zp(d- p(d- zp(dn- to Matireya's Differentiation of the Middle
and Extremes (III.11ab): object-ultimate
{C}pr›pnoti
p([-‰Xv-[^- 6517
(don don dam, i.e., thusness);
having attained; having obtained
attainment-ultimate (thob pa don dam, i.e.,
{C}avaskandha
p(d-zR^c- 6525
nirv›˚a); and practice-ultimate (sgrub pa
leap-over don dam, true paths). BJ calls them
{C}crowning assault p(d!zp(d- zp(d- p(d- zp(dn- terminological divisions, not actual divisions.
develop; produce; come out; depart obtain little; little attainment; attain the small
p(d-]n- 6528
p(d!zp(d- zp(d- p(d- zp(dn-
{C}pr›pu˚›y›
p(d!zp(d- zp(d- p(d- zp(dn- {C}for the attainment
{C}labdh›
p(d-a-v-N´d#ç -a- 6536
having gained/obtained/attained
{C}having found/gained; having obtained
p(d!zp(d- zp(d- p(d- zp(dn-
{MV}pr›pty-›vara˚a
obstruction to attainment
p(d!zp(d- zp(d- p(d- zp(dn- p(d!zp(d- zp(d- p(d- zp(dn- zp(v! zp(v[! p(v! p(v[!
{MSA}pr›pti-viŸe˝a {MSA}pr›pya; {N}pr›pa˚ıya; {MV}pr›pti; all at once (?)
attribute of attainment {C}pr›pitavyo; {MSA,MV}pr›ptavya;
{N}pratilambha Nø(r-az#-rr-]n-p(v-R#n-dl*rn-a-]#
p(d-az#-sXc# -c(- 6538
object of attainment{N} in that it arises all at once from emptiness
should be attained ...{TGP 56}
p(d!zp(d- zp(d- p(d- zp(dn- Thumi (p.122) has the above tenses
p(d-ac-dX-dz#-[(]-[f-a- 6548
p(d-az#-vf- 6539
{MV}pr›pti-param›rtha
p(n- 6557
{MSA}pratilabdha-m›rga {MSA}vidita
path of attainment hear; listen; hearing
p(d!zp(d- zp(d- p(d- zp(dn- {C}learn
p(d-ac-dR#[-a- 6540
{C}adhy›lambate
p(n-N´e(ç n- 6558
power of hearing
one of the six powers
p(d!zp(d- zp(d- p(d- zp(dn- p(d!zp(d- zp(d- p(d- zp(dn-
p(n-a- 6560
which feeds
p(d!zp(d- zp(d- p(d- zp(dn-
p(d-dX- 6552
{MSA}alpa-Ÿruta
{C}pr›pa˚ey›
little hearing; hear little
{C}have an inclination to reach
p(d!zp(d- zp(d- p(d- zp(dn-
p(n-a-i^r-d- 6562
p(d-ac-z[([-a- 6544
p(d!zp(d- zp(d- p(d- zp(dn- zdX^r- zdX^r- dX^r- dX^r-
{C}pr›pnoti (=pr›pu˚›ti = pr›pu˚oti = {MSA}asamaŸravodbhava
p(d!zp(d- zp(d- p(d- zp(dn- pr›pu˚anti = pr›psyati = pr›psyate = arisen from unequal hearing ? {T}
{MV}pr›ptu-k›ma pr›pu˚etum = pr›pu˚itva)
p(n-a-[r-f#-V“]-a- 6564
desire to obtain attain; obtain
p(d-ac-dX- 6545
what is heard
p(n-a-[r-dnf-a-[r-dN´f( n-a- 6567
p(n-az#-vf-[^-zR^c-c(- {C}pratyanta
6579
{MSA}Ÿruta-cint›-maya
fpz-et#e-o^-l*]-a- 6593
Ÿrutamayı
p(n-a-fr-d- 6571
p(n-fr- fpz-ei#n-Nårn-a-
6584 6596
mere hearing
p(n-a-zj‹]-a- 6573
fpz-ei#n-f#-Ø(e-a- 6597
Collection of consciousness or
fpz-Q√n- 6588
{C}limitless
fpz-p%e-ac-e]n-ac- 6602
fpz-vn-z[n- 6617
fpz-[e-a- 6605
{C}ani˝˛ha
(=ananta-aparyanta-ani˝˛ha-dharma¯)
{C}s›kalya {C,MV}atyanta-ŸÒnyat› {C}endless
all; entire limitless emptiness
fpc-p%e-p*e-a- 6631
fpz-v$n-a- 6619
fpz-[aX[- 6606
final vehicle
fpc-p%e-a- 6632
N∂≈#]-a-fpc-p%e-an-
fpc- 6621
decisive analysis; final analysis through [the practice of] giving being
{MSA}anta; {MSA}ante completed
fpz-Nårn-a- 6608
fpc-R#n- 6622
{MV}anta-varjana
{C}parini˝˛hat›
abandon extremes {C}anupÒrvaŸas {C}non-finality
fpz-dCv- 6609
{C}successive
fpc-p%e-az#-vf- 6634
final; end
fpz-xn- {C}anupÒrva-vih›ra-sam›patti
6611
{MSA}ni˝˛h›-gamana
{C}attainment of successive stations become final; finalize
{MSA}ananta; {C}n›ntaka
fpc-R#n-a- fpc-sX]# -
6625 6636
fpc-R#n-a-x#-dX-d- 6626
{L,N}ananta
{MSA}paryanta; {C}paramo-gati˙-gato
limitless{N}; endless; infinite {C}anupÒrva-kriy› [to-end-go]; brought to completion; finish;
fpz-xn-a-i#[-a- {C}gradual activity
6613
complete; perfect; reach to the limit
{C}has gone as far as one can go
fpc-R#n-N∂c(≈ -d- 6627
{C}anantat›
limitlessness
N√(d-az#-dX-d-fpz-[e-fpc-sX#]-o*-
{C}infinitude
N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[- all the activities of learning have been brought
{LCh}anupÒrva-prayoga to completion ...
fpz-xn-f$-f-fy#n-a- 6614
serial training
fpc-sX]# -ac-dR#n-a- 6638
fpc-p%e- 6628
{C}ananta-aparyantat›
{C}endless and boundless dR#- dR#[- dR#n- R#n-
{C}paŸcima; paryanta
{C}k¸ta-paryanta
fpz-xn-f$-f*[-v-fpc-p%e- 6615
[end-to-meet] final; complete
finish; complete; perfect
{C}future; last; ending with
{C}Ananta-aparyanta-ani˝˛a {C}made the grade; achieved the end
SW added Eng "complete"
p.n. of a Buddha
{MSA}prabh›va-siddhi
fp%-’f-a-dl#- 6665
achieve power
[dX^r- zdX#]- sX^r- sX^rn- {MSA}catur-vidh›nubh›va
fp%-t]- 6652
{C}vyantıkaroti four aspects of power
complete
{MSA}prabala
fp%-s$v-[^-dXr^ -d- 6666
{C}seeks deliverance from; 'make an end to'
powerful
fpc-f#-dX[* -a- 6642
{MV}ant›kara˚a {MSA}prabh›votkar˝a
{C}alpa-sth›ma increase the majesty of power
not complete; not finish
little power; weak
fp%-s$v-[^-dXr^ -d-e(r-]n-e(r-[^-zs*v-d-p(d-az#- 6667
fpc-fj[- 6643
{C}weakling; has no strength; little stamina
∑[-ac-
p(d!zp(d- zp(d- p(d- zp(dn-
fpc-fj·[- 6644
{C}alpa-sth›ma
little power; weak the feature of increasing the majesty of power
end; finish; put an end to higher and higher{PGP 78}
{C}weakling; has no strength; little stamina
fpc-zj‹]-az#-Vø-d- fp%-f*[-a-
6645 6668
fp%-y*- 6655
fp%-x#-fh]-i#[-’f-ac-[dX-* d- 6669
view holding to an extreme
fp%-y*-d- 6656
fpc-zj‹]-ac-Vø-d- 6646
{MSA}prabh›va-lak˝a˚a-vibh›ga
{C}mah›-arthika
divide the characteristic of power
e;$r- zj‹]- d;$r- ;$rn- great power
fp%-v-f(n-a- 6670
{C}greatly profitable
{MV}antagr›ha-d¸˝˛i
fp%-y*]-V“]-a- 6657
view holding to an extreme
f(n- f(n- f(n- f(n-
fpc-n---zR^c 6647
{C}mah›-anubh›va {MSA}prabh›v›dhimukti
great power belief/faith/interest/inclined towards/zeal in
zR^c- zR^c[- R^c- R^c[- {C}one of great might; something of great might power
{C}bhÒmi-paryavas›nam … bhavati
fp%-y*]-a(- fp%[-
6658 6671
fpn-eo^en- 6648
{L}mah›-prabh›va; {MSA}mah›-¸ddhika series
great power
fp%[-az#-b*n-az#-‰X]^ - 6672
{C}paryavas›na
fp%-u#-Vø-d- 6659
palm
concordant; accord (with)
ve-fp#v-[^-Nœ≈&-c$-c-c√(]-a-dle-a-Vø-d$- {C}prabh›va; {C}prabhav› {C}power
like a wet olive placed in the palm of the powerful; power
fp%]-ŒX]* - 6674
{LCh,MSA,MV}anukÒla; {MSA}›nukÒlya;
{C,MSA}pratirÒpa; {MSA}anurÒpa; [r-fp%]-ac-dXn-a-x#]!
{MV}anulomito bhavati
fp*d! p*-d(!
{L}sam›d›na; {L}pradak˝i˚a; {MSA}anu (e.g.: thumb{VM}
is concordant; make concordant (with)
anvartha-n›man); {MSA}›nulomika;
condordant; concordant ”(-Ë*-pv-f(z#-fp*-d(r-ei#n-dŒXr-v-fj$d-f(-ei#n-
fp%]-ac-Nƒeç -x$c- 6688
fp%]-a-i#[- 6676
samyak-sad¸˝˛›nta
fp*z-$ y$r- 6704
little finger{VM}
{MSA}pratirÒpa-deŸa-v›sa Nå≈[- Nå≈([- Nå≈[- Nå≈([-
abide in a concordant object
”(-Ë*-w^-h$c-ei#n-W#-fp*z$-y$r-v$-e^-‰X^[-[^-N∂ç*v-
{MSA}anucara (e.g.: vibhutv›nucara)
hook together the little fingers of the two
fp%]-az#-x$v-]-e]n- 6681
concordant practice vajra-fists in the manner of a chain {Dor 31b.4/
fp%]-sXe( n- 246.4}
6694
staying in an agreeable place
fp(- 6705
fp%]-az#-vf-frz-d- 6682
{LCh}sapak˝a
similar class {C}tuºga
frz- frz- frz- frz-
fp%]-sXe( n-v-x([-a- high; elevated
6695
fp%]-dX- 6696
concordant words
fp(-a(- 6707
{C}anuparivartate
fp%z-# Nœdn- 6698
occasion of power
fp%]-ac-zeC-( l#r- 6685
{C}anugacchati high
{C}follow; conform to; regain; follow after; {MSA}prabh›va-viŸe˝a-yoga {C}protruberance; superiority; haughty
approach; emulate; arive (at); pursue; follow up having the distinction of power dCe-c#-N∂(-fp(-
fp%]-ac-z[(r-r(- fp%n-
6686 6700
high, massive rock mountain{DASI 552.3}
fp(-f*[-a- 6709
{C}anugacchati {C}anubh›va (=s›marthya)
{C}follow; conform to; regain; follow after; power {C}anunnata
approach; emulate; arive (at); pursue; follow up {C}might not high
{C}not higher
{C}d¸˝˛a-›di
fp(-c#n- 6712
states {MSA}d¸˝˛a-dharma
{C}life in the heavens; {GD:747} [rebirth in] a seen phenomena; phenomena that are seen
{C}darŸin
fortunate condition
fp(r-dz#-y(n-v-zdXr^ -dc-zR^c-d-[r-Ë*n-n$-f 6738
having seen; having perceived
fp(-c#n-W#-x(]-o]-d[^]- 6713
{C}spectator; one who can demonstrate; one
fp(-c#n-n$-Nœ-*≈ d- 6714
{C}d¸˝˛a-dharma-sa˙vartanıya
{C}paŸyati; {MV}paŸ-; {MSA}paŸyat; {C}(the karma) which led him to this
{C}svargopapatti {C,MV,MSA}darŸana; {MSA,MV}d¸˝˛i; experience in his present life
rebirth in high estate; {C}rebirth in heaven {MSA}(nir Ωık˝): nirık˝ate;
{MSA}sa˙darŸana; darŸanam
fp(r-dz#-’f-a-dN´f( -a- 6739
{C}svargopapattaye
cause of rebirth in a high state/heaven {MSA}darŸan›k›ra-bh›vana
{C}sanidarŸana; {C}samanupaŸyat›
{C}something that conduces to rebirth in meditate on the aspects of what is seen
{C}visible; with perceptible attributes;
heaven/high estate
fp(r-dz#-Nårn-dX- 6740
definable; reviewing
fp(r- 6716
to see; to perceive
fp(r-d-a(- 6729
{C}sight; exhibit; visible; act of seeing; seeing; {MSA}darŸana-vaŸ›t
vision; exhibition; surveys; view; have by the power of seeing
{C}paŸyaka; {C}apaŸyaka
understood; convinced; having known; having
{C}one who sees
fp(r-dz#-vf- 6742
seen/noticed
db[-a-f-fp(r-r(- fp(r-d-a(-]n-’f-ac-b*n-a-a(z-# dc- 6730
{C,MSA,MV}darŸana-m›rga; {C}d¸º-m›rga
an explanation in not seen{TGP 6} {MSA}dra˝˛› y›vad vijñ›t› path of seeing
fp(r-d-f-ven-a- 6731
difficult to see
{C}apaŸyaka
{C}vık˝i˝ıran {C}hard to see
not seen; not perceived
{C}have been able to behold
fp(r-dc-[qz-d- 6745
{C}imperceptible; not to be seen
fp(r-‰X-y*-y$r- 6720
fp(r-d-gf-R#n- 6733
{L}durd¸Ÿa; {C}durd¸Ÿya
greater and lesser vision difficult to see
{MSA}darŸana-m›tr›t; {MSA}d¸˝˛a-m›tr›t
fp(r-dc-zR^c-c(- 6746
from just seeing
fp(r-y(n-v- 6721
fp(r-d-x#-y(n-v-l#- 6734
{C}darŸanam ›gacchati
in this lifetime
see; perceive; will see
{C}d¸˝˛a-dharma-Ÿama¯
fp(r-i#[-vn- 6722
{C}come to be seen
pacified in this lifetime
from just seeing{LG} {C}appeased in this very life
{C}darŸanam upaiti f∑*]- f∑*]- f∑*][- f∑*][- dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-
come to be seen
exalted knower in the continuum of a person on upapattis›dhanayukti
{C}can be seen (with na: med do) the path of seeing reasoning which establishes correctness;
fp(r-vf-dc-y[-f*[-vf- 6758
fp(r-vf-dc-y[-f*[-vf-Nœ[-t#e-ei#n-a- 6759
{C}admits of being seen
pram›˚a-viniŸcaya-˛ık›
fp(r-dn-Når-dc-dX-dz#-i(]-f(rn-a- 6749
the second moment of an uninterrupted path of
Dharmottara's The Correct, Commentary on
a path of seeing
(Dharmakırti's) "Ascertainment of Valid
Når- Nå(r- Nårn- Nå(rn- example of subsequent cognizer of a yogic Cognition" (pram›˚a-viniŸcaya), P. 5727, vol.
{MSA}darŸana-prah›tavya … kleŸa; direct perceiver (rnal 'byor mngon sum bcad 136; having correctness; logical; rational;
{MSA}darŸana-heya-kleŸa shes) sensible
afflictions that are the objects of abandonment
fp(]- Where should the
6760
by seeing
synonym/secondary title go??? {T}
fp(r-dn-Når-dXz-# i(]-f(rn- {MSA}unnata
6750
zp[-a- 6771
come out; depart
Når- Nå(r- Nårn- Nå(rn-
fp(]-q-y*]-a(- 6761
{LCh,MSA}upapatti; {N}upapadyate;
{MSA}darŸana-heya … kleŸa {MSA}ratha (e.g.: manoratha); {MSA}yid du
afflictions that are the objects of abandonment mah›nıla 'thad pa = manoram›
by seeing a blue gem of great value; celestial gem acceptable; feasible; correct; feasibility
fp(r-dX[* - 6751
fp(]-fp#r- 6762
Ì-b*n-vn-ev-o*-Vµ-f#-el]-x#]-]!
{TN}d¸k {C}nıla ‰X^[-]#-zp[-ac-f#-zR^c-c(!
seen {C}blue; black-blue If God and human were other, a continuum
would not be feasible{MSI 420.6}
fp(r-f-pe-o^- fp(]-ac-zR^c-d-
6752 6763
[*-Vµc-zp[-ac-d;$r-]---
{C}da˙Ÿana zR^c- zR^c[- R^c- R^c[- if one holds that such is correct ...
immediately/right/just after seeing {C} udgacchati (=abhyudgacchati)
zp[-a-N´d&ç -az#-c#en-a- 6772
fp(r-f-f-ven-a- 6753
dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-
fp(]-ac-zu$e-Nø-* 6764
{MV}upapatti-s›dhana-yukti
{C}apaŸyam›na {C}anuparivartate reasoning which establishes correctness;
not seeing {C}revolve around reasonings of logical proof
{C}which cannot be seen
fp(]-a(- 6765
{MSA}upapatti-s›dhana-yukti
at a time when one has passed to a high level of reasoning which establishes correctness;
{C}darŸana-›khya
the stage of completion{TGP 14} reasonings of logical proof
"seeing"
Example originally said … mthong
zp[-ac-N´d&ç - 6774
{C}path of vision
por … {T}
fp(r-dl#]-[^- 6755
{C}fighting; strife
zp(d-ac-dX[* -a- 6800
zp(f-a- 6801
zp(c- 6802
zp#dn- 6783
s-fz#-fh$]-zp(c-dX*[-a-
covered; darkened p(d!zp(d- zp(d- p(d- zp(dn- dispersing offerings that are made to
*abhil›˝aŸraddh› ancestors{TGP 77}
zp%e-a(- 6784
zp(d-a- 6794
thick; dense; strong padma
zp%r- 6785
lotus [specifically nelumbium speciosum or
p(d!zp(d- zp(d- p(d- zp(dn- nymphaea alba]; ruby
{C}labhate; {MSA,MV}l›bha; {C}adhigama;
do^r-! zp%r-! do^rn! p%rn! {C}›pti; {C,MV}pr›pti; {MV}sa˙pr›pti;
transliteration of the Sanskrit word, padma
to drink
a{ƒ- 6804
{MSA,MV}pratilambha
Tense originally had: btung / 'thung / will get; will attain; get; attain [future of thob]
{C}will reach; obtain; reach; winning; {C}padma
bdungs / thungs ,changed to match
attainment lotus [transliteration of the Sanskrit word,
Thumi p.110 {T}
padma]
zp(d-a-el]-R#-[dr-i#[- 6795
zp%]-a- 6786
{C}pink lotus specifically nelumbium
speciosum or nymphaea alba
gather (?) p(d!zp(d- zp(d- p(d- zp(dn-
[- 6805
{MV}sa˙pr›ptau p›ratantrya˙
zp*r-a(- 6787
{MV}pr›pti-k›ra˚a
zp(]! zp(][! p(]! p(][! creative cause of attainment Padma-„ar-flo (1527-1592), a ‰a-gyu (bka'
{C}samudgata rgyud) scholar
zp(d-ac-zR^c- 6797
[-Vø- 6807
will get; will attain
{C}understand
{C}etarahi
present; now; presently; nowadays
{C}even now
now; present; nowadays a white tuber, like a potato, which has a long {C}Ÿuddhatva; {C}Ÿuddhat›
stalk with a yellow flower at the top {C}purity
[-Vøc- 6809
endless purity
[e-ac-dX-
[e-az#-q^]-Ô·d- 6833
dhattÒra
making pure
{GD:168} a hallucinogen, the plant: datura
metel L. [*-[e- dÔd- Ô·d- dÔdn- Ô·dn-
those
[-[^r- pure conventionality
6813
[e-R^c-a- [e-az#-d[e-p(d-
6820 6834
[-[}e- [e-dXn# -
6814 6835
[e-l#r- 6837
one of the two secondary suffixes, along with
sa. It is called hidden, because it is generally
not written (?) {T}
l^e- zu$e- l^en- l^en- k˝etraŸuddhi
firmly established (?) Pure Land
[-e[([- 6815
[e-[r- [e-n-
6824 6838
[e-a-zu$e-a- [r-dtn-ac-
6827 6841
all together zR^c- zR^c[- R^c- R^c[- initially{BJ 28.2}; first; at the beginning
[r-fp%]-a- 6843
{C}sa˙yujyate [r-a(c-c*-l#e-
become connected with at the beginning, first of all
{C}pratirÒpa {C}be joined; will win; win
[r-a(c-Nœ-*≈ d- 6868
in accordance; agreeable
[r-a- 6855
[r-a(- 6856
at the beginning, first of all
{MSA}(adhi Ωvas): adhiv›sayet
{C, MV}›dya; {MSA}›di; [r-a(c-c*-l#e-d[e-f*[-a-v-Vµe-ac-f(n-an-]r-e#
voluntarily assume {LCh,MSA,MV,C}prathama; {MV}prathamam
-„^n-dX*[!
[r-[^-f#-v*]- 6845
first
{C}at first; from the beginning At the beginning, first of all, through being
{MSA}anadhiv›san› surpassingly intent on selflessness, perform
not voluntarily assume; involuntary assume
x#[-v-dX*[-a-vn-[r-a(-a- internal bathing. {Ananda 3.1.4}
a beginner at mental contemplation ck Tib ex from A's dKyil
[r-[^-v*]- 6846
[r-z[}-d- 6848
{MV}prathama-dvitıya {MSA}acchat›
similar first and second purity; clarity
[r-dz#-b^en- 6874
[r-a(-v-ei#n-o*- 6862
[r-V“]- [r-dc-zR^c-o*-
6851 6875
{C}sam›gamati (=pr›durbhavanti); with respect to the first there are two [parts,
{C}sahayukta (=pratisa˙yukta)
zR^c- zR^c[- R^c- R^c[-
divisions, etc]; {T} the first has two [parts]
{C}pras›dhayati (=adho nayeti)
with; having; connected with; endowed with
[r-a(z-# az#-n- 6863
clarify; purify
{C}are brought along; are assembled; come
forth; connected {C}clears up
{C}›dhikarmika-bhÒmi
[r-dCv- 6876
[r-V“]-R^c- 6852
ground of a beginner
Check entry—po'i pa'i ? {T}
{C}uyukta free of; devoid of
[[-a-fr-d- 6905
{C}absence
p(d!zp(d- zp(d- p(d- zp(dn- Ÿraddha-bahula
N∂c(≈ -dc-dX[* -[(- 6880
[r-h$r-V“]- 6882
{MSA}Ÿr›ddha {MSA}pras›da-parip›ka
having faith; faithful thoroughly mature faith
accompanies
[[-a- [[-a-v-n(en-a-[e*-dz#-y(n-n$-N‘r-d-
6898 6908
[r-v*]- 6883
{MSA}adhiv›sa
{C,MSA,MV}Ÿraddha; {MSA}Ÿraddadh›na; N‘r- N‘r- N‘r- N‘r-
{MSA,MV}Ÿraddh›; {C}Ÿraddadh›nat›;
to voluntarily assume {MSA}Ÿraddh›di-kuŸala-dharm›bh›sa
{C,MSA}pras›da
{C}(=abhisampratyaya-darŸan›d appear as virtuous qualities, faith and so forth
[r-n*fn-[r-V“]-a- 6884
faith; devotion
[[-a---v-n(en-az#-’f-a- 6909
[[-az#-n- 6912
{C}s›rdha˙ samıkaroti
{C}consider equal to
dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ - Ÿraddha-bhÒmi
{MSA}Ÿraddh›y›s … avaropa˚›t (or: ground of faith
[˚r-y- 6888
avaropa˚a)
[[-ac- 6913
produce faith
factor of [subjective] clarity
[[-a-dNœ[*≈ -]n- 6900
{C}Ÿr›ddha
[˚r-dz#-[[-a- 6889
faithful
*pras›daŸraddh›
dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ - {C}full of faith; believing
{MSA}pras›da˙ janayitv›
[[-ac-R#n- 6914
faith of clarity
having produced faith
[rn-a- 6890
{C}Ÿraddadhata
[[-a-p(d-a- 6901
[[-ac-zR^c- 6916
clarity; purity
{C}Ÿr›ddha
[˚rn- 6892
[[-f-x#]- 6918
[f-az#-y(n-x$]-c#r-[^-e]n-ac-dX-d- 6941
[f-a-x#]-a- 6935
[f-az#-y(n- [f-a(-
6936
thesis; promise 6947
{C}pledge
{C,MSA,N}saddharma; sat-dharma {MSA}g›˜ha
[f-dtn-a- 6926
[f-az#-y(n-f-x#]-a-x(rn-n$-zj‹]-a- 6939
[f-y(n-y*c-e;$r- 6929
tightly; tenaciously
e;$r- zj‹]- d;$r- ;$rn-
e;$r- zj‹]- d;$r- ;$rn- [f-h‹e- 6951
{C}asaddharma-parigr›haka
{MSA}sad-dharma-mah›-parigraha apprehend what is not the excellent doctrine
apprehend the excellent doctrine as great {LCh,C}samaya
{C}one who upholds what is not true Dharma
[promise-word]; promise; pledge; vow
[f-y(n-x$]-c#r-e]n-a- 6930
[f-h‹e-N“(f-a-ei#n-r(-d(-et#e-V“(e-a-p-[[-
{MSA}sad-dharmasya sthitir dırgh› the two, promise and vow, are one entity and
abide in the excellent doctrine for a long time different isolates
{LCh}samaya-mudr› the wish to extract the essence with respect to direct cause of smoke
pledge seal leisure{MSI 514} fh]-i#[! [^-dz#-[r(n-n$-Nœ≈*[-dX*[!
[f-h‹e-t]- [v-dc-Nœ-*≈ d-
6953 6965
Definition: direct producer of smoke
d-]n-N´(f-[e(n-v-
[f-nC-# 6955
[v-zdX(c-È*[-[qz-h°-v-v(r-f*[-a!!
[c- 6957
x#[-v-e(fn-an-h°-z[#z#-N‘r-bn-V“(e! {C}nirmukta
[c! [c! [c[! [c[! {C}sundered from; freed; outside
Leisure and fortune are difficult to find, and
spread; disseminate life has no duration. By familiarizing the mind
[^-f-i#[- 6979
[c-d- {C}non-manifoldness
6958
[^-f-i#[-f-x#]-a- 6981
plural
[^-f-c(-et#e-a- 6983
[^-fz#-r(-d(- 6984
silk-ribbon initiation direct realization
[v- 6960
n$-c$-c-[r-[^-o^-]! v-[(]-’f-a-[}^e-x#]-o*! {C}aneka-rÒpa
su, ru, ra, du, tu, and na are the six types of la many entities
k˝a˚a don{Y} {C}in great variety; different in form; one of
leisure the many
[^-et#e-t#e- 6971
[^-l#e- 6985
at a certain time
[gently-going-continuum]; river {C}katividha
[^-V“]-v-v- 6972
[^-d- 6973
leisure
{C}moment; instant; rebirth at an auspicious asa˙jñisattva
{MV,MSA}dhÒma
moment
smoke god of no discrimination
[v-d-y$[-en(]-a-[e-fp(r-]n- 6963
[^e- 6987
[^e-f*[-a- 6990
{C}damayati
{MSA}akil›sikatva you should discipline
{C}nirvi˝a (=apagatopalambha-vi˝ayatv›n) not fatigued; not tired {C}tames
{C}non-poisonous
[^f-d$- 7002
[^r- 6991
sense consciousness (dbang shes su gyur pa'i (mtshungs ldan lnga); for others see:
log shes) {TN}sam›sata mtshungs ldan
briefly
[^r-e#-[qc-a(- [^n-q^]-
6993 7015
[^c-„([- 7004
Ÿa˙kha-Ÿukla {MSA}sarva-k›la
white conch shell {C}Ÿm›Ÿ›na all times
{C}burial ground
[^[-zeC-( [^n-q^]-o^-
6994 7016
[^c-„([-a- 7005
[^v-d- 7006
Divisions: (1) abiding in lethargy (?); (2) (?)
permanent in all times{BJ 23.4}
[^[-zeC-( w-zp(c-d- 6995
[^n-W#n-[ae-o^-f*[-a-i#[- 7020
{C}rebirth as an animal
damana
[^[-zeCz( -# zu#e-Ø*]- 6998
{MSA}k›l›prameyat›
disciplining
immeasurability of time
{C}tirya-loka
[^v-dz#-e]n-n$- 7008
[^n-W#n-dXn-a- 7021
{C}world of animals
{C}damatha
[^[-zeCz( -# Ø*]-t]-R#-n(-n(z-# Nœ-*≈ d(- 6999
{MSA}k›la-k¸ta
{C}taming
made by time
ordinary beings having the basis of animals;
[^v-dz#-n*fn- 7009
[^n-zw(c- 7022
common being having the basis of an animal
one of the six types of beings {C}d›nta-cittat›
k›lacakra [tantra]
disciplined mind
Wheel of Time
{C}a mind completely tamed
name of a Tantra
{MSA}parimit›parimita-k›la
[^n-p-fc- 7038
{MSA}uttara-k›lam
[^n-pfn-t[- 7039
all times
smallest moment
[&n-f-z[*nC -a- 7053
[^n-f*- 7055
kal›gni
{MSA}y›vanta˙ k›la˙ at the initial time [i.e. when Buddha taught the
at what time? Hınay›na sÒtras, which imply that everything is fire of time {T}
established by way of its own character]{BJ
[^n-h‹en- 7056
[^n-fif-[^- 7030
27.6}
sa˙vatsara
{MSA}sama-k›la˙
[^n-[^n- 7043
{C}aparasmi-k›li; {MSA}k›l›ntara
[^n-[^n-n$- 7044
[^n-fif-a-i#[- 7033
[^n-]f-xr- 7046
N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[
{MSA}k›l›ntara-prayojya
{C}expression; date; agreed symbol; all the time
connected with another time
conventional symbol; verbal expression
[^n-]f-xr-f#-ex(- 7047
[^n-el]-l#e-]- 7061
[^n-Øe-o^- 7035
Comment: dgongs pa (abhipr›y›) is often smra smra ba but double smra doesn't
mistranslated as "intention," but this does not
accord with the following:
mirror Sanskrit, so I took it out. ]-
Four Thoughts {T} l^e- zu$e- l^en- l^en-
Thinking of sameness (mnyam pa nyid la tattv›rthaikadeŸ›nu-praveŸasam›dhi
[^n-en$f- 7074
[^n-d;r-a(- 7063
{C}the three periods of time; what is in the {MSA}tattv›dhigama
three periods of time understand reality
{C}suk›la
[^n-en$f-eo(en-a- 7075
{C}tryadhva-vinirmukta
{C}t›vat-k›likı
definitely released from the three times tattva-siddhi
at some time
{C}it lies outside the three periods of time established as [the object's own] suchness;
{C}only for a certain time
existence as [its own] suchness
[*- 7078
[^n-c*-l#e-a- 7067
one of the eight types of object of negation
{C}tat; {MSA}tad eti; {C}tad ete (dgag bya) in the Pr›saºgika system (and one
{MSA}t›vat-k›lika
(1) that of five in the Sv›tantrika system); for others
at some time see: dgag bya
(2) continuative particle indicating that there is
[^n-v-fwn-a- 7068
more to come in the sentence, sometimes
[*-w(-]-i#[-f-fp(r-d-v-dØ*]-a- 7089
[*-w(-]-i#[-cd-o^-Ø(en-a- 7090
{MSA}adhv›di-bheda
z#-sXc# -
division of time and so forth a definition of color exists because suitable as Ø(en- Ø(en- Ø(en- Ø(en-
hue is that{GCT} {MSA}prabuddha-tattva
[^n-vzr-x*-b*n-f-dN´d#ç n-a- 7070
realize reality; realize suchness
[*-o*-Nø*-en$f-Vµe-dtn-o*-
[*-w(-]-i#[-v-N´-&≈ f-Vø-d$-x(rn-n$-h·v-d- 7091
{MSA}adhvany an›v¸tajñ›n›¯ the three - de, te, and ste -- are the continuative
non-obstructed in terms of time or exalted particles{Y}
wisdom dgv- zh·v!zh°v- dgv- h·v[-
[*-q^]- 7079
{MSA}tattve m›yopama-parye˝˛ih
[^n-b*n-a-i#[- 7071
cognition of time
[*-w(-]-i#[-v-zu$e- 7092
[^n-n$- 7072
at these words
{MSA}tattva˙ praviŸati; tattv›vat›ra
[*-w(-]- 7081
{MSA}k›lena k›lam; {C}adhvan entry into suchness
from time to time; at [that] time
[*-w(-]-i#[-v-zu$e-a- 7093
{MSA,MV}tattva
{C}period (of time)
reality; suchness
{N}tattv›vat›ra
[*-w(-]-i#[- 7082
entry into suchness{N}
l^e- zu$e- l^en- l^en- zeC(v- zeC(v[- eC(v- eC(v[- zdX^r- zdX^r- dX^r- dX^r-
{MSA}tattve pravi˝˛a˙ {MV}tattv›nyatva-vinirmukta {C}itiv¸ttaka; {C}iti-uktaka
entry into suchness liberated from just that and from other discourses [which report] what was said
{C}Thus-was-said
[*-w(-]-eo]-v-[dd-a- [*-i#[![*-w(-]-i#[-
7095 7108
[*-i#[-[(]- 7109
settling of suchness {N}
{C}tath›-rÒpa
[*-w(-]-[r-dtn-az#- 7096
[*-i#[-z[#-x#]-](- [*-Vø-d$c-]#-
7110 7123
{C}in its true reality
[*-w(-]z#-v*z-^ 7097
tattv›rthapa˛ala
"Chapter on Suchness" in Asaºga's Grounds of {MSA}tattva-gambhıra-d¸˝˛i {MSA}itarath›
Bodhisattvas [which is the fifteenth section of
seeing the profound reality {T} not like that; not thus
his Grounds of Yogic Practice (rnal 'byor
[*-Vøc- 7125
spyod pa'i sa, yog›c›rabhÒmi)]
[*-i#[-d;r-Ø(en- 7112
[*-w(-]c- 7098
[*-Vøc-r-v-fr(]-n$f-[^- 7126
[*-Vøc-fif-a-i#[-[^-fp(r-d-]#- 7127
{C}t›ntaka
[*-Vøc-zp(-d- 7128
{C}ek›kina {C}snare
{C}some
[*-Vø-]- 7117
the attainment of such
[*-i#[- 7104
[*-Vøc-[^- 7129
[*-i#[-e(r-fn- 7105
SÒryagarbha in eleven lineages.{gz 63b.4}
{L}evam; {MSA}›k¸ti
[*-Vøc-d$- 7131
the previous "just those"
such; thus; as; so; just; exactly
{PH} I think the sa-'jug on
{L}evam
[*-Vø-d$-[r-zp%]-a- 7120
"gong ma" is an instrumental just so; exactly; in that way
& should be removed. {C}eva˙ j›tiya
[*-Vøc-dXn-o*- 7132
he did so ...
{MSA}sutattva
highest reality
differentiation
l]-v-dØ* ]-[e(n-az#-enc-[^-f#-N√-^ dz#-c#e-a-
new incontrovertible knower that is unable to
{LCh}samanantara-pratyaya
immediately preceding condition
[*-Vøc-f*[- 7134
[*-]- 7150
[*-Vøc-en$rn-a- 7136
{MSA}samanantara
then; there
such is said immediately precede
[*-]r-[^- 7151
[*-Vøn---[*n- [*-f-[e-ŒX]* -
7137 7160
{C}adhy›tmika
{C}tasm›hu samanantarapratyaya
{C}inward; inwardly
{C}therefore (then) immediately preceding condition
[*-]n- 7152
[*-Vøn-z[#-Vøc- [*-f*[-ac-
7138 7161
{C}sth›nataŸ calati
{C}t›vat›
dN“^- N“^[- dN“^n- N“^n- {C}move away from that position
{C}by that much; then
[*-sXc# - 7154
when/if those also are condensed
[*-gf-R#n- 7164
[*-[e-er-l*-]- 7141
[*-dn-]- 7156
{C}tan-nimitta {C}t›van-m›trake˚a
signs of those {C}may regard that as a sufficient reason to
{C}in consequence of that therefore; for that reason
[*-gf-R#n-sX-# sXc# - 7166
[*-gf-l#e- 7167
this and that compounded phenomenon{BJ 60.1}
tadutpatti-sa˙bandha; tadutpatti
[*-[r-[*c- 7145
[*-[r-f#-fp%]- 7146
{GD:221} relation of provenance
{MV 3.17}tad-vilak˝a˚a
fh]-i#[! ∑([-[*-[r-p-[[-er-l#e {C}tena t›van m›trake˚a
{C}may regard that as a sufficient reason to
not concordant with that ∑([-[*-vn-dX^r-d!
[*-h°- 7169
[*-[r-Vµ]-t#e- 7148
[*-dl#]- 7170
[*-dl#]-i#[-[f#en-x*-b*n- 7182
[*-dl#]-i#[-p-[[-az#-cr-dl#]-f-x#]-a- 7176
{MSA}tath› sthita(sya)
{MSA}tathat›y› abhinnatv›t
abide thus; abide like that d-a-[*Ÿ›Ÿvata-sarva-tath›gata-jñ›na-mudr›-pr›pta-s
-dl#]-eb*en-a-pfn-t[-W#-w^-h$c-zj‹]-
[*-dl#]-e]n-a- 7189
is not a nature that is different from suchness arva-tath›gata-mu˝˛i-dhara
[p.n. of a Tath›gata]
[*-dl#]-i#[-[^-en$r-d- 7177
{MSA}tath›vasthatva
[*-dl#]-eb*en-a-’fn-Nœ-^ Øe-a- 7202
abide like that; abide thus
{C}tath›-v›din
[*-dl#]-f#]- 7190
{C}he speaks of what is {MSA}nitya-k›y›s tath›gat›¯
permanent body of Tath›gatas
[*-dl#]-i#[-’f-ac-[e-a- 7178
{MSA}na#… tath›
[*-dl#]-eb*en-az#-NIr# -a(- 7203
not like that{BJ 38.1}
{MSA}viŸuddh› … tathat›
[*-dl#]-f*[-az#-sXc# - 7191
completely pure suchness {LCh}tath›gata-garbha
Tath›gata essence; {T} essence of a One Gone
[*-dl#]-i#[-N‘r-d-i#[- 7179
{MSA}tath› 'bh›v›t
Thus; matrix of a One Gone Thus; the matrix
because it is not like that of One Gone Thus
N‘r- N‘r- N‘r- N‘r-
[*-dl#]-x([- 7192
[*-dl#]-eb*en- 7193
{MSA}saha tath›gata-jñ›nena related as its own essence (?) {C}na tu yo pare˚a (?)
having the exalted wisdom of a One Gone Thus {C}incomparable
fh]-i#[! ∑([-[*-[r-p-[[-er-l#e
needs Tib sort code
[*-vn-;$c-[^- 7234
[*-cr-d[e-i#[-et#e-az#-N´(-]n-zdC*v-d-eC^d-a!
[*-dl#]-eb*en-az#-c#en-n$-Nœ-*≈ d- 7207
Definition: (1) it is different from that; and (2) different from that{BJ 44.7}; separately
that is established as connected from the point
{MSA}tath›gata-kule janma
[*-vn-d:√e( - 7235
[*-c#r-e#-[^n-n$-z[n-az#-[(]-[}]-az#-Ø(e-a- 7222
something exceeding that{BJ 66.3}
tath›gatasyoktav›din;
[*-nC[# - 7237
[*-dl#]-eb*en-c#en-n$-Nœ-*≈ d- 7210
az#consciousness
-Ø(e-a- wishing for a future object at the [*[-[a(]- 7239
{MSA}tath›gata-kule janma
produce the lineage of a One Gone Thus
{C,MSA}s›rtha-v›ha
present time
[*-dl#]-db*en-a- 7211
[move-master]; captain; master; p.n. of a
example of wishing consciousness (mngon
Buddha
'dod kyi rtog pa)
tath›gata {C}caravan leader; merchant
[*-v- 7224
Tath›gata
fwn-az#-[*[-[a(]-dNø*]-
[*-zr-[*zr- 7212
[*-v-z[#c- 7225
[*zr- 7241
[that-also]; furthermore; further; moreover
[*-x]-y[- 7214
here with respect to that also
[*-v-z[^]-az#-z[^]-a- 7226
{C}ata uttari; {C}uttari; {MSA}atah para(˙)
[*z-# ŒX]* -el]-W#-Nød( n-W#n-dXr^ -d- 7242
conditions{BJ 28.4}
{C}tatu (=tad›)
[*-xr-[* -[r-z[}-d-i#[-[^-zR^c-c(-
it is just like that, and will be just like that{S1}
{C}then; from that [*z-# e(r-[*-f-pe-o^- 7243
{C}tad-dheto¯
zdX^r- zdX^r- dX^r- dX^r-
{MV}tat-pratyaya
cause of that {C}tan-nid›nam
arisen from that
{C}caused by that because of that
{C}ahusa˙jñat›
[*-vn-el]-a- 7231
conception of that
prior to that
{C}notion of I other than that
[*-x#-z(e-o^- [*-vn-el]-az#-[(]-
7219 7232
R#-x*-{MSA}(tat)p¸˝˛ha-labdh›nanta-jñeya-vi˝aya-jñ
b*n-W#-vf- {C}tat-svabh›vam
having the nature of that
{MSA}apagata-Ÿoka
free from doubts
›na-m›rga {C}has the same own-being
[(en-a- 7274
as that; in that way; in that generate the qualm that ...{BJ 18.3}
Når- Nå(r- Nårn- Nå(rn-
[*c-R^c-az#-[dr-fr(]- [˚e( n-
7263 7276
[*c-N‘r-dz#-n*fn-gf- 7264
z[(r-! z[(rn! [(r-! [(rn!
{MV}n›sti c›sy›rtha¯ {C}prakr›nta
not the meaning of that N‘r- N‘r- N‘r- N‘r- {C}moved away
{MSA}tad-›bh›sa … citta-m›tra
[*z-# sXc# - [(r-cr-fh]-R#-el]-en*v-
7252 7278
[([- 7279
{C}therein substitute
dc-[(z#-v$n-v*]-az#-[([-
{C}tad›; vel›; {C}(tatra-)avasth›y›m
[*n- 7267
{C}ŸÒrata; {C}sÒrata
[(]- 7281
{C}tal-lak˝a˚am
{C}heroic; gentle
has the sign of that {MSA,MV}artha; {C}arthatas; {MSA}k›rya;
[(- 7270
{C}has the same mark {MSA}parak›rya; {MSA}k›ryatva{?};
{MV}bh›va
[*z-# el#-vn- 7257
particle indicating the end of a statement meaning; object; function; fact; purpose{N};
welfare
[(en- 7271
{MSA}tan-nid›na(˙)
from the base of that {C}according to ultimate reality; (according to)
{LCh}Ÿa˙k›; {C}k›ºk˝ati; {C}k›ºk˝›; its meaning
[*z-# z(e- 7258
{MSA}Ÿoka
qualm; fear; doubt
[v-zdX(c-[(]-y*-d-
tata¯ the great importance of leisure and fortune
{C}hesitates; desires; doubts; hesitation
after that [lit.: "under that"]
cr-Nø(dn-W#n-fpz-ei#n-n$-[(en-az#-c#e-a- ;d-[(]-v-
then; thereafter
a knower which by its own power has doubts in with respect to the meaning of the profound
[*z-# z(e-o^- 7259
two directions{LAK}
[(]-Vœe( -R^c-]-f(- 7282
sense direct perceiver having a familiar object dnv- n*v- dnv[- n*v[- Ø(en- Ø(en- Ø(en- Ø(en-
one of the five types of direct perceiver {GD:406} objective exclusion clear realizer of meaning; clear realization of
which induces ascertainment from itself the meaning
(rang las nges kyi tshad ma); for others see: fh]-i#[! f-x#]-[ee-e#-el]-n*v-xr-x#]!
rang las nges kyi tshad ma [(]-[f-ac-[(]-dX*[-]^n-a-xr-x#]-az#-el#-fp%]-a definition of path of preparation (sbyor lam)
[(]-R#-y- 7285
[(]-R#-Ë*n-n$-l^en-a- 7286
[(]-R#-[f-a- 7287
[(]-et#e-a- 7306
Collection of Meaning SÒtra{BJ 68.1} {N}arth›t
[by the meaning]; implicitly{N}
[(]-R#-N“[( -v$en- 7290
{C}eka-arthat›
[(]-R#n-Ø(en-a- 7297
synonymous
objective mode of subsistence{N}
{C}there is only one single meaning
Ø(en- Ø(en- Ø(en- Ø(en-
[(]-R#-[dr- 7291
[(]-et#e-f#r-e#-’f-eCrn- 7307
{GD:515} arth›pati
import of the meaning{DK 3.15}; by the power {GD:515} realize by implication mutually inclusive and synonymous
of the fact
[(]-R#n-dNø]- 7298
[(]-et#e-f*[- 7308
[(]-R#-[dr-[*-fp(r-dn- 7292
[(]-eCd^ - 7299
[(]-R#-[dr-z[#zr-fp(r-]n- 7293
[(]-y*]-i#[- 7309
siddh›rtha
by also seeing the import of the meaning
Siddh›rtha [personal name of the Buddha] {C}mah›-arthat›
{C}when he considers this sequence of events {C}that which brings about the great aim
[(]-zR^c- 7300
[(]-y*]-a(- 7310
{C}mah›rthika
{C}greatly profitable
param›rthani¯svabh›vat›).
Ø(en- Ø(en- Ø(en- Ø(en- "Ultimate-non-nature" has two meanings.
ei*c! ei*c! ei*c[! ei*c[! {MSA}param›rtha-bodha
[(]-[f-a-r(-d(-i#[-f*[-a-i#[- 7332
[(]-[f-a-r(-d(-f*[-a- 7333
[(]-[f-az#-d[*]-az#-x$v-t]- 7338
{MSA}param›rtha-jñ›na-m›h›tmya 405.2}
greatness of the exalted wisdom of the a phenomenon that is not ultimately able to
[(]-[^-y*]-a(- 7366
{MSA}param›rtha-du¯khatva
[(]-[f-az#-n*fn-dNœ[*≈ -a- 7345
{C}greatly profitable
{MSA}param›rthika-cittotp›da
{N}param›rtha-sat
[(]-[^-ei*c- 7368
produce the ultimate mind
ultimately exist{N}
[(]-[f-az#-n*fn-gf- 7346
{C}pr›rthan›; {C}abhipr›rthayate;
[(]-[f-an-dN“n^ -a- 7356
{C}pratiti˝˛hati (=pratiti˝˛hate)
Ultimate Mind-Only seek; strive to produce
Comment: A syncretic system propounded by dN“^- N“^[- dN“^n- N“^n- {C}ly down to; striving; return to; rest in; stand
Dol-flo-fla hay-rap-gyel-tsen. Synonyms {MSA}param›rtha-sa˙g¸hıta firmly in; rely on; base oneself on; eagerly
include Great Middle Way (dbu ma chen po), contained within the ultimate wants to strive for
Final Mind-Only (mthar thug gi sems tsam), See: don gnyer
[(]-[f-[aX[( -dX[* - 7357
{MSA}arthikatva; {C}arthikat›;
ultimate deity {MSA}arthitva; {MSA}arthin
reasoning of ultimate analysis{N}
Comment: This is the first of six stages in seek; strive to produce
[(]-[f-dXr-y$d-W#-n*fn- 7359
deity yoga meditation in the Concentration {C}intent; seeking; strive after; aspire for;
Concentration Tantra (bsam gtan phyi ma, desire; zeal
dhy›nottara), an Action Tantra: ultimate deity param›rthabodhicitta
[(]-[^-ei*c-d-dX[* -a- 7370
or emptiness deity or suchness deity (don ultimate mind of enlightenment
dam pa'i lha, stong pa nyid kyi lha, de kho
[(]-[f-dXr-y$d-W#-n*fn-dNœ[*≈ - 7360
ultimate mode
[(]-[^-ei*c-dc-dX[* -a- 7372
param›rtha-siddha; param›rthasiddhi
[(]-[f-fh]- 7362
[(]-[^-e]n-ac-R^c-az(- 7376
[(]-dX-d- 7393
[(]-[^-f#-ei*c- 7377
{C}artha-kriy›
{C}fly down to; return to; rest in; stand firmly
in; rely on base oneself on artha-s›m›nya {C}actions for the benefit of others
meaning generality; meaning-generality;
[(]-dX[* - 7395
[(]-[^-f#-e]*c-d- 7378
[(]-[(]-[f-a- 7379
an exalted knower which realizes emptiness in
the manner of a meaning generality{PGP 86}
object-ultimate empty of being able to perform a function
Ø(e-a-v-ei#n-N‘r-x([-a-N‘r-r(c-[(]-Nå≈#-N‘r-d- definition of non-functioning thing (dnos med
Comment: This is one of the three meanings
of ultimate (don dam, param›rtha) according a conceptual consciousness's having dualistic kyi chos)
to Matireya's Differentiation of the Middle appearance [refers to the fact that] a
[(]-dX[* -]^n-a- 7397
something] as a pot despite its not being a pot Comment: This is the definition of thing
ask about the meaning; question about the {GD:399} (dngos po). In the Great Exposition School
meaning one of the three types of generality (spyi); for even permanent phenomena have the
others see: spyi; see also: bum pa'i don spyi capacity to perform a function, such as
[(]-z[([-a- 7381
uncompounded space capacity to allow the
[(]-Nå-#≈ w(-]-zj‹]-az#-Ø(e-a- 7388
a meaning generality
[(]-dX[* -]^n-a-vn-el]-az#-y(n-er-e#-xr-fh· 7398
[(]-dN“n^ - 7383
a triply qualified imputed existent that is able
to perform a function
conceptual consciousness that serves as an
[(]-dN“^n-a- object for apprehending a meaning generality definition of the definiendum of able to
pi˚˜›rtha perform a function (don byed nus pa'i mtshon
one of the types of knowledge and awareness
condensed meaning; condensation of the bya) { T }
according to the threefold division
meaning
get ex Buddhag's Mahavairo commentary;
T s h i g 1305.1 SW added this entry
doubt not tending toward the fact; doubt dqCv- zeC*v- dqCv[- zeC*v[-
mutually inclusive with isolate of able to tending to the non-factual {L}gambhır›rtha-sa˙dhinirmocana
perform a function one of the three types of doubt; for others Gambhır›rtha-sa˙dhinirmocana [p.n. of a
[dX*-d! 1 [(]-dX*[-]^n-a-[r-et#e 2 see: the tshom Bodhisattva in the Sa˙dhinirmocana-sÒtra, the
[(]-dX*[-]^n-a-[r-et#e-o^-R^c-az#-[(]-dX*[-]^n-a! 3
[(]-d;r-a(- 7424
qualified actual existent that is a functioning [meaning-not exist-ly-not cast aside]; not
waste meaninglessly; not give up meaninglessly {C}amoghu; {C}amogha; {C}amogham;
[(]-dX[* -]^n-az#-fh·]-dX- 7401
{MSA}avaiyarthya
[(]-f*[-a- 7414
{MV}nirarthakatva; {MSA}nirarthat›
{C}amogha; {C}amogham; {C}amoghu;
N‘r- N‘r- N‘r- N‘r- meaninglessness
{MSA}abandhya; {MSA}avandhya
sense direct perceiver having the aspect of
[(]-f*[-a-[r-[(]-x([-a-i#[- 7416
meaningful
performing a function {C}not fruitlessly; not vain
one of the five types of direct perceiver {MSA}nairarthakya-s›rthakya
[(]-x([-a-i#[- 7428
whose ascertainment is induced by itself meaninglessness and meaningfulness
(rang las nges kyi tshad ma); for others see:
[(]-f*[-a-f-x#]- 7417
[(]-cr-fh]-R#-[(]-cr-fh]-R#-el]-n*v- 7431
{MSA}nirarthik› (na-); s{MSA}›rthika
{MSA}artha-kriy›-gu˚a
not meaningless {T}
quality of performing functions dnv- n*v- dnv[- n*v[-
[(]-Nƒ-ç N“-* ei#n- 7420
dnv- n*v- dnv[- n*v[- [(c! z[(c! [(c[! z[(c[! {C}ugra; tıvra; prag›˜ha; guru
fierce; violent; terrible
non-affirming negative other-eliminator that is discard; reject; cast out; forsake; cancel
{C}weighty; serious; heavy; deep
a factual specifically characterized ck Lag for ex ("cast")
phenomenon
[}e-az#-vn- 7452
[(c-d- 7442
one of the three types of other-eliminator that
is a factual specifically characterized fierce activities
phenomenon (don rang mtshan gyi gzhan niryÒha; {C}avak›ra; {MSA}ty›ga (e.g.:
[}e-a(- 7453
manask›ra-ty›ga)
sel); for others see: don rang mtshan gyi
gzhan sel {C}discard; reject; cast out; forsake; cancel
withdrawal; repudiation {MSA}ugra; {MSA}tıvra; {MSA}prag›˜ha
[(]-cr-fh]-R#-el]-n*v- 7434
hard; heavy [=sra ba] {Lati}; fierce; strong
[(c-d-f*[- 7443
de*en-cd-o^-[}e-a(-[e-v!
dnv- n*v- dnv[- n*v[- {C}aty›ga; {C}anapak›ra; {C}anavak›ra;
arth›tmaka-svalak˝a˚›ny›poha {C}anutk˝epa
cr-e#-ve-e#-”(-Ë*n-dN‘^]-a-Nø*!
other-eliminator that is a factual specifically non-rejection; not discard; not cast out; not pierce the very-fierce obstructing entities with
characterized phenomenon forsake your hand-vajra {Dor 28a.4/ 239.4}
{GD:306} an objective elimination {C}absence of giving up; non-repudiation; In the Eng. does heavy = sra
fh]-i#[! f-x#]-[ee-e#-el]-n*v-xr-x#]! without adding ba? More likely it's
[(c-d-f*[-a- 7444
hard=sra ba {SW}
[(]-[f-ac-[(]-dX*[-]^n-a-xr-x#]-az#-el#-fp%]-a
c-[f#en-a! [}e-a(z-# vn- 7454
{C}anavak›ra
non-rejection; not discard; not cast out; not
Definition: an observed common locus fierce activities
forsake
between: (1) being an other-eliminator that is
{C}absence of giving up; non-repudiation;
[}e-b^v- 7455
an affirming negative; (2) and being ultimately
able to perform a function without adding
ferocity
[dX*-d! 1 [(]-cr-fh]-R#-[(]-cr-fh]-R#- [(c-d-f*[-a-Nør( -a-i#[- 7445
[(c-dc-dX-d- 7446
factual specifically characterized phenomenon mantra of fierce deeds
that is a factual specifically characterized {C}spell of bewitchment
phenomenon; (2) other-eliminator that is an {C}utsra˝˛avya; {MSA}apanetavya
[}r- 7457
pure meaning; clear meaning the interpretable [meaning] and the definitive
[meaning]; definitive [sÒtra] and [sÒtra]
[(]-c#e- 7436
[}˚-d- requiring interpretation
{LCh}j›la
[}r-r*n-’f-zdX[* - 7459
object knower{LG}
net; web; lattice; network
[(]-c#e-x#[-fr(]- 7437
[}r-[(]- 7460
magical emanation net
{MV}arthe'vipary›sa¯; {MV}arth›vipary›sa
[}e- 7449
non-mistaken with respect to the [}r-dz#-[(]-
meaning/object
{MSA}ugra; {MSA}tıvra; {MSA}prag›˜ha; ney›rtha
[(]-n(-n(-xr-[e-ac-c#e-a- 7439
{C}guru interpretable meaning{BJ 27.6}; interpretable
fierce; violent; terrible object{N}; requiring interpretation;
{C}arthapratisa˙vid {C}hard; heavy; weighty; serious; deep interpretable; meaning requiring
{C}analytical knowledge of meaning/objects interpretation
[}e-o^-sXc( -d- 7450
[}rn- [}]-a-[r-b*n-dl#]-
7472 7481
{L}pragu˚a; {MSA}¸ju
straight [}r-! z[}*]! [}rn! [}(rn-nf-z[}*][! {MSA}sm¸ti-sa˙prajanya
right; honest; good condition; excellent mindfulness and introspection
cited; cite; induced; lead; draw; pull; conduct;
vf-[}r-a(- induce
[}]-a-[r-b*n-dl#]-[r-n*fn-a-[r-dor-NIf( n- 7482
›kar˝a˚›rtha˙
[}]-a-f-dË*[-ac-R^c-]- 7484
{C}avakra
[}]-a-eg·-d(- 7485
[}]-a-et#e-az#-’v-zdXc( - 7476
{LCh}¸˝i
sage [one who has straightened body, speech, memory conception; conceptual consciousness
and mind]; seer [of the Vedas] yoga of single mindfulness{TGP} which remembers
dCf-;*z#-c#en-W#-[}r-nC(r- [}]-a-i*-dc-e]n-a- 7477
Comment: This is one of the seven types of
facsimiles of direct perception (mngon sum
a sage of the Brahman lineage{LWT 13.3} {MV}sm¸tir upati˝˛hate; {MV}upasthita-sm¸ti ltar snang): mistaken conceptions ('khrul
f$-Nø*en-W#-[}r-nC(r-’fn- basis of mindfulness; abide in mindfulness ba'i rtog pa), conventional conceptions (kun
rdzob kyi rtog pa), inferential conceptions
the Forder sages{LRC 366a.2}
[}]-a-i*-dc-dle-a- 7478
[}]-az#-[dr-a(- 7488
mindfulness
crowds of men and women around the sage {C}foundation(s)/support(s) of mindfulness;
{MSA}sm¸tındriya
[}r-nCr( -Nƒ-ç d- one whose mindfulness is well established;
7469
Sage's Propounding
name of a park near Benaras where Buddha 3 dnf-az#-i*c-dle 4 y(n-W#-i*c-dle sm¸tyupasth›na
delivered many of his sermons Divisions: (1) mindful establishment of body; {C}foundation(s)/support(s) of mindfulness;
(2) mindful establishment of feelings; (3) one whose mindfulness is well established;
[}r-nCr( -Nƒ-ç d-c#-[en-W#-]en- 7470
mindful establishment of thoughts; (4) mindful mindful; {GD:536} the four applications of
establishment of phenomena mindfulness
Deer Park of Sage's Propounding{BJ 29.2}
[dX*-d! 1 v$n-W#-i*c-dle 2 h·c-dz#-i*c-dle
a park near Benares where Buddha delivered
[}]-a-[r-o#r-r*-zj‹]-v-n(en-az#-x(]-o]- 7479
[}]-n(en-x(]-o]-zs*v-dX[* - 7493
{MSA}amala … dh›tu
{MSA}sm¸ty-›di-gu˚a-v¸ddhi {MSA}mala-viŸuddhi stainless realm
impel the qualities of mindfulness and so forth purify defilements
[}-# f*[-f#-Ø(e-D√-( fy(e- 7520
[}v- 7494
{MSA}parama-vimala-nirvikalpa-buddhi
[}v! z[}v! [}v[! z[}v[! Når- Nå(r- Nårn- Nå(rn- supreme undefiled non-conceptual awareness
{MV}prahı˚a-mala
[}-# f*[-f#e- 7521
{C}gahana; {C}timira
disappearing; {C}dense; dark; {Thumi, abandon defilements
{MSA}cak˝us … nirmala
[}-# f-dCv-d- 7508
p.129} to cause to be shameless; to do
undefiled eye
without; to break a promise
nirmala
[}-# f*[-z([- 7522
[}-# 7495
stainless
e;$r- zj‹]- d;$r- ;$rn-
[}-# f-f*[-a- 7510
sama-gandha
equal odor sense direct perceiver apprehending scent
{LCh,C,MSA}vimal›; {C}amala; one of the five types of sense direct
[}-# d- 7497
{MSA}nirmala; {MSA}nirmalatva; perceivers; the others correspond to the other
{MSA}mal›peta
{C}praŸna senses
stainless; Stainless (second bodhisattva ground)
{C}question
[}-# l#f- 7524
{C}spotless; immaculate; not defiled/tainted
{C}saurabhya
bhÒmi); for others see: sa
{C}avimala sweet-smelling
[}-# f-f*[-az#-n- 7511
not free from defilements; not free from {C}with a fragrant smell
stains
[}-# l#f-a- 7525
{MSA}vimal› bhÒmi¯
{C}not immaculate stainless ground
sugandha
[}-# d-[}n# -a- see previous entry
7499
asked
[}-# l#f-a(- 7526
{MV}mala-Ÿ›nti-dvaya
[}-# dc-dX- 7500
{C}pu˚ya-gandha (=pu˝pa-gandha)
the two, defilement and pacification
{MSA}pra˝˛avya sweet-smelling
[}-# f#-fif-a- 7513
[}-# ;- 7527
visama-gandha
[}-# f- 7501
unequal odor
{LCh,C,MSA}mala {LCh,MSA}gandharva
[}-# f#-l#f-a- 7514
stain; taint; defilement; contamination scent eater; odor eater; the musicians of
Indra, ruled by Dh¸tarastra, who live in the
compare: zag pa (contaminant, durgandha region of the air and the heavenly waters;
contamination) and sgrib pa (obstruction, unfragrant odor their special duty is to guard the heavenly
defiled)
soma, which the gods obtain through their
[}-# f*[- 7515
{MSA}nirmala; {MSA}vimala
{MSA}do˝a-malinatva stainless; undefiled gandharva
contaminated; defiled; stained Fragrance Eater
{MSA}gandharva-sa˙gıti-gho˝a; ---’fn-v-et#e-[}#v-dXn-an-
{MSA}ki˙nara-sa˙gıti-gho˝› through performing a combination of ... {TGP mada
song of scent-eaters 13} haughtiness
[}[* - 7555
{C}question; ask
[}e^ - 7542
gandharva yellow bear
scent eater; odor eater Comment: a big animal with a large forehead
see: dri za ˝a˜; {MSA}˝a˝
that will rise up and even grab a person and
six tear it in half -- its feet being like a human's
[}]# - 7534
[}e^ -N´-ç but it does not have heels; it has a white spot
7543
{C}adhiv›sanat›; {C}vyupaparık˝a˚a(ta)
{MSA}˝a˝˛i (=adhiv›sanat›)
{C}k¸ta-k›rit›; {C}k¸ta-vedit›
sixty {C}toleration; testing; 'ability to tolerate'
{C}thankfulness
[}v* - 7557
p#e-v*z#-’v-zdX(c-v-[}*v-]n-
[}e^ -a(-n- 7546
{C}upasa˙kr›nta
{C}have approached
Ò˝man; u˝magata e[en- z[(en- doen!dØen- p(en- e[en- z[(en- doen!dØen- p(en-
heat {L}prak›Ÿ- {C}prajñ›yate (pravartyate =
N∂≈(c-vf-[}([-Ì°-f(-d;([-a-y(n-fy(e-[r-dl#- impute; designate tat-k¸ta-cihna-abh›v›n)
Check Sanskrit {T} designate; impute
heat, peak, forbearance, and supreme mundane
quality paths of preparation{PGP 69} {C}is conceived; comes under the conceivable;
e[en-ac-dX- 7572
have a conception of
first part of the path of preparation (sbyor
lam); the others are: peak (rtse mo);
e[en-n$-f-fy#n-a- 7581
e[en-ac-dX-d-f-x#]- e[en-n$-f*[-a-
7573 7582
{C}tulayati
{C}ponder; weigh (up); examine; compare;
e[en- z[(en- doen!dØen- p(en- e[en- z[(en- doen!dØen- p(en-
deliberate; consider
{C}aprajñapanıya {C}aprajñapanıya
[}[( -Ì°-N∂c(≈ - 7564
should not designate not impute; not designate
{C}cannot be intimated; cannot be a subject of {C}connot be intimated; cannot be a subject of
N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[- wise instruction; inconceivable; should/can not wise instruction; inconceivable; should/can not
{LCh}Ò˝magata-mÒrdha-prayoga be conceived be conceived
training of the peak of heat
e[en-gf-[^-x(rn-n$-h·v-d- e[rn-
7574 7583
{C}moisture-born prajñapti-vastu
basis of designation; basis of imputation {LCh}›sana; {C}up›stara˚a
[}]( -a(- 7567
e[en-a- 7569
{MSA}prajñapti-vyavasth›na
explanation of designation {T} e[en- z[(en- doen!dØen- p(en-
existence right in the basis of designation
e[fn-re-a- 7593
e[fn-a- e[^e-a-[r-c#-[˚en-[r-
7594 7599
{C}vy›da-m¸g›
e[f- z[(fn- e[fn- z[(fn- {MSA}t›paka; {MSA}d›ha-kara˚a
{C}wild beasts; beasts of prey; antelopes; deer
{C}prajñ›payati torment; mortify
and ferocious wild animals
advise; counsel; advice; instruction; counsel;
e[^r-f#-et[-ac-dX-dz#-sXc# - 7609
e[^en- 7600
preceptual instruction; advisory speech;
exhortation {C}va˙Ÿasya-anupacched›ya
{C}speaks meaningfully of; communicates; {C}chattra
{C}so that the lineage should not be interrupted;
makes known; conceived of umbrella to insure the non-interruption of the lineage
{C}parasol; parachute
e[^e- 7595
e[^rn- 7610
e[^r- 7601
e[^v-d-u#-Vø-d-dl#]-[^-z[^v-dz#-pdn-Ø(en-a- b*n-cd-e[(]-f#-;-dc-dg·v-dc-dX-[e(n-
7614
e[^v-d-[r-fp%]-a- 7615
add "STTS" to abbreviations of texts at
beginningSW added this entry;
{MSA}viney›nurÒpat›; {MSA}viney›nurÒpatva dN´(f- N´(f- dN´(fn- N´(fn- needs Tib sort code
concordant with discipline meditation on a drop of light at the opening
e[(fn- 7639
point of the face{TGP 40}
e[^v-dz#-wfn- 7616
e[([- 7629
{C}ca˚˜›la
e[([-]n- 7630
{MSA}vineya-k¸tya-sarva-k›la-pratyupasthitat {C}outcast
va
e[(v-d- 7641
primoridally
closely abiding in disciplined activities at all
e[([-]n-Nør( -l#r- 7631
times {T} {C}ca˚˜›la
{C}outcast
e[^v-dz#-v(-o(e-x(rn-n$-Nƒ]# -ac-dX[* -a- 7618
{C}›di-ŸÒnya
e[(v-dz#-c#en- 7642
primordially empty
{MSA}vineya-sasya-parip›cana {C}empty from the very beginning
cause the harvest of discipline to ripen {T} {C}(pukkasa-)ca˚˜›lakula
e[([-]n-Nånç -dCv- 7632
{C}family of outcasts; outcast
e[^v-dc-dX-d- 7619
d[e- 7643
primordially free from elaborations
{C}vainayika; {MSA}vinaya
e[([-f- 7633
d[e-e#-d- 7654
an eye sense power, and an observed object k¸trima˙ na tattasy›tmıya˙) [PP, 263.1]
[dX(-d! 1 p%]-f(r-f-x#]-az#-d[e-ŒX*]! 2
condition, a form. {T}
p(d!zp(d- zp(d- p(d- zp(dn-
d[e-e#-dz#-r(-d(- 7655
d[e-dNœ[*≈ - 7645
r-dl#]-x#]-](-l*n-dË([-[(! one's own joy {T}
d[e-N´-ç 7669
... that which is the entity that is the “mine” of
dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ - whatsoever thing is said to be its nature.
self generation; self-generation (yad›tmıya˙ rÒpa˙ tattasya svabh›va iti a possessor
vyapadiŸyate) [PP, 262.12] Comment: a grammatical term. {PH} I
d[e-e#- 7646
d[e-e#-dc-zj‹]-a- 7656
added this comment; you
{C,N}›mıya might want to clarify the
mine; my e;$r- zj‹]- d;$r- ;$rn- usage of the term better.
{C}(for) himself; for themselves; his own; {MSA}(Ωmam›ya}: mam›yati
d[e-te- 7670
oneself; I myself; my own self; what belongs to conceive as mine
the self
d[e-e#-[dXr# n- 7657
we
d[e-e#-r(-d(- 7647
d[e-e#-[r(n-a(- 7648
no [conception of] mine
d[e-t*n-dX-d-d[^[-W#-n*fn- 7672
d[e-e#-dÌ·]-zeCn^ - 7659
{C}›tma-bh›va
"self" is a devilous mind
existence of self
{MSA}›tmana¯ … vıryam
d[e-et#e-o^-zdCv* - 7673
{C}personality; body; frame; personal existence
personal effort
d[e-e#-[r(n-a(z-# Nœ-^ 7649
t›d›tmya-sa˙bandha
d[e-e#-el#- 7660
d[e-e#-[(]- 7650
d[e-e#-[(]-Ë*n-n$-p(d-a- 7651
{GD:269} having a relation of identical nature
d[e-e#c-dX-d- 7662
fh]-i#[! ∑([-[*-[r-p-[[-er-l#e
p(d!zp(d- zp(d- p(d- zp(dn- {C}mama-k›ra; {MSA}mam›yita;
{C}anupr›pta-svak›rtha {MSA}vip›ka(?) [*-[r-d[e-i#[-et#e-az#-N´(-]n-zeC*v-d-eC^d-a!
attain one's own purpose {C}mine-making Definition: (1) it is different from that; and (2)
{C}their own weal accomplished there is an established relation from the point of
d[e-e#c-f#-dX[* - 7663
{C}(by) himself; oneself; on his own; good; great essence; essence of greatness; great
self; myself; for himself; for themselves; his being dVø- Vø- dVøn- Vø(n-
own; I myself; my own self; in itself; inward; in
{C}great-souled
itself {MSA}›tma-d¸˝˛y-›di-sa˙prayukta
x#-e*-,Z-f#r-d[e-i#[-y*! connected with the view of self and so forth
d[e-i#[-q^]-b*n-ac-dX-dz#-sXc# - 7676
d[e-o^-Vø-dn-pc-a- 7698
d[e-i#[-W#-[dr-e#n-Nœ-*≈ d- 7677
{C}yath›svam
self-powered production {C}taken in due order dVø- Vø- dVøn- Vø(n-
{MSA}›tma-darŸanena mok˝a¯
d[e-i#[-W#-dn([-]fn- 7678
d[e-i#[-ifn- 7686
d[e-i#[-Ø(en-a- 7687
conception of "I"
production by itself {C}notion of I; a notion of self
Ø(en- Ø(en- Ø(en- Ø(en-
d[e-i#[-W#n-nrn-‰Xn-W#-[e(rn-a-p(d-az#-sXc# - d[e-o^-N‘r-d-
7680 7700
{C}svayam-bodha
{C}self-enlightenment
N‘r- N‘r- N‘r- N‘r-
d[e-i#[-[r-]#-el]-[e- 7688
by oneself
d[e-i#[-z[^v- 7689
d[e-i#[-y* 7683
{C}seizing on a self
dVø- Vø- dVøn- Vø(n- See: bdag 'dzin
d[e-i#[-y*]-a(- {MV}›tma-darŸana; {MV}›tma-d¸˝˛i
d[e-o^-zj‹]-az#-Ø*]-i*-dc-v*]-az#-s$r-a(-V®- 7703
Rite {MSA,MV}›tma-darŸana
view of self; view as a self
{C}one who has a self in view Når- Nå(r- Nårn- Nå(rn-
{MSA}›tma-gr›h›Ÿrayasya prah›˚a(-artham)
d[e-o^-Vø-d-dNœ[*≈ -az#-sXc# - 7693
{MSA}›tma-d¸˝˛y-utp›dan›rtha˙
due to producing a view of self
e;$r- zj‹]- d;$r- ;$rn-
d[e-o^-Vø-d-dNœ[*≈ -f#-[e(n- 7694
{MSA}›tm›sad-gr›ha
mistaken conception of a self
dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ -
{MSA}›tma-d¸˝˛ir anutp›dy›
it is not necessary to produce a view of self
d[e-zdCn- 7731
y(n-pfn-t[-Nø(r-l#r-d[e-f*[-a-
7723
{C,MSA,MV}nair›tmya; {C,MSA}an›tman;
d[e-az#-zdCn-d$- 7724
d[e-[r-el]- 7712
d[e-a(---ŒX]* - 7726
d[e-f*[-a-fy(e-e#-d[e-i#[- 7736
d[e-f*[-a-i#[- 7737
d[e-a(-i#[- 7727
{MSA}›tma-para-sama-cittat›
{MV}an›tmat›
mind [which sees] self and other as the same {MSA}sv›mitva
selflessness
sovereignty
d[e-[r-el]-[r-NIr# -Ë*- 7715
d[e-f*[-a-gf- 7738
{MSA}›tma-para-karu˚›
{L}nair›tmya-m›tra
compassion for self and other {MSA,MV}adhipati-phala
mere selflessness
dominant effect; empowering effect;
d[e-[r-el]-d[*-d- 7716
d[e-f*[-a-v-zj‹]-a- 7740
d[e-f*[-az#-[(]- d[^[-W#-N´-&≈
7742 7766
[self-as-grasp]; conception of self; conceiver
of a self; apprehension of a self; apprehender
{MSA}an›tm›rtha of a self {C}namuci
meaning of selflessness; object of selflessness Demon's illusion
[dX*-d! 1 q^]-doen-W#-d[e-zj‹]! 2
{T} {C}the artful Mara
Vµ]-Nœ≈*n-W#-d[e-zj‹]!
d[e-f*[-az#-[(]-]#-q^]-o^-Ø(e-a-gf-R#-[(]- d[^[-W#-Nød( n-pfn-t[-cd-o^-zu(fn-a-
7743 7767
d[^[-W#-N“-* 7768
self perfection/completion
dN´(f- N´(f- dN´(fn- N´(fn- {C}m›ra-sen›
d[e-l#- 7757
d[e-f*[-az#-fh$rn-a-i#[- 7745
d[e-el]-fif-a-i#[- 7758
{MSA}nair›tmya-samat› {C,MSA}m›ra-bhavana
sameness of selflessness {MV}›tma-para-samat› abode of Demons
sameness of self and other {C}realm of M›ra
d[e-f*[-ac-n(-n(c-Ø(e-a- 7746
d[e-x([-t*n-dX-d- d[^[-W#-e]n-’f-ac-zu#e-ac-dR#[-a-
7759 7770
{MV}n›tma-pratyavek˝›
individual investigation of selflessness {MV}›tmeti {C}m›rabhavana-vidhva˙sanakara
the statement, “I exist” {T} completely destroy the abode of Demons
d[e-f*[-sC-f(- 7747
sÒk˝ma-nair›tmya
d[^[-W#-sXe( n- 7771
d[e-f*[-cen-a- 7749
an-’f-ac-e;#en-b#e-az(! {C}m›ra-pak˝ika
sthÒla-nair›tmya “Please pay heed to me” means “hear [my] faction of Demons; demonical faction
coarse selflessness words and definitely grasp their meaning”, and {C}partisan of M›ra
therefore means “watch [over me]!”{Dor
d[e-fX-r]-vn-z[n-a- 7750
d[^[-W#-len-a- 7774
attachment to self
{MSA}›tma-lak˝a˚a
d[c-b-y([- {C}m›ra-p›Ÿa
7762
self-character; character of the self
Demon's trap
d[e-zj‹]- 7752
take to heart {C}M›ra's snare(s)
[*z#-d[c-b-dt[-[*- d[^[-W#-c#n-n$-eo(en-az#-Vµ- 7775
d[e-zj‹]-R#-ze(e-d[*]- 7754
{C}m›ra-adhi˝˛hita
division of awareness and knowledge into seven sa˙vara
{C}beset by M›ra; under M›ra's influence
SW changed ex 1 Eng to Cakrasa˙vara Tantra
d[^[-W#n-Nƒnç -a- 7779
seventy-seven
p(d!zp(d- zp(d- p(d- zp(dn-
d[^]-a- 7792
Sinful Demon {MSA}ghana-sukha-du¯kha-Ÿamopalabdhi
Comment: an epithet of the God of Desire attain the pacification of great happiness and
('dod lha, k›madeva). {MSA,MV}saptamı; {MV}saptama
suffering
seventh
d[^[-e]n- 7782
d[^]-a(- 7793
{MSA}m›r›nvaya {MSA}sukha-du¯kha-Ÿama
abode of Demons sapta
pacify happiness and suffering
seventh
d[^[-’fn-sXe( n-[r-dtn-o*- 7783
d[*-[r-f#-V“]- 7807
d[^]-b#]-o^-fp(-d- 7795
d[^[-Ì‹- 7784
{MSA}saukhy›rthin
{LCh,C}am¸ta {C}sapta-ucchrayat›
desire happiness
ambrosia; nectar {C}his body has seven protruberances
d[*-z[([-a- 7809
{C}deathless
d[*- 7796
d[^[-Ì‹-zdd-N∂r≈ - 7785
{MSA}sukha-k›ma; {MSA}ni¯svasukha-k›ma
{C,MSA}sukha; {C}sukhita; {C}sukhat›m;
{C,MSA}saukhya; {C}sugat›m; {C}sugatim; desire happiness; desire for happiness
N∂≈r- N∂≈(r- N∂≈rn- N∂≈(rn- {MSA}Ÿl›k˝˚ya
d[*-d- 7810
{C}Deathless Element
dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ -
d[^[-Ì‹z-# [dXr# n-W#-N´-( {C,MSA,MV}sugati
7788
{MSA}sukhopapatti
good/happy transmigration;good/happy rebirth produce happiness
{C}am¸ta-dh›tu-dv›ra {C}happy destiny
d[*-d-Nœn*≈ -a- 7812
door of the Deathless Realm
d[*-zeCc( -zeC-( d- 7798
d[*-d-s$]-n$f-h·en-a- d[*-dc-e]n-n(-
7828 7841
produce happiness
d[*-d-t]- 7814
{C}source of happiness
yogak˝ema {MSA}bahu-sukha
d[*-dc-v(e-ac-zj‹]-a- 7843
{MSA}sukh›sad-gr›ha
{MSA}alpa-sukha
little happiness
c-d-{MSA}adu¯kh›sukh› … vedan› wrongly apprehend happiness
d[*-dc-eb*en- 7844
{MSA}saugatı; sugata
d[*-d-en$f- 7832
d[*-dz#-∑[-ac- 7833
dNø]- Nø]( - dNø][- Nø]( [-
{C}mah›-saukhya
{MSA}deŸan› saugatı
{C}immensely happy {MSA}sukha-viŸe˝a teaching of the One Gone to Bliss
d[*-d-y*]-a(- attribute(s) of bliss {T}
7819
d[*-dc-eb*en-W#-nCn- 7846
d[*-dz#-[e(rn-a-i#[- 7834
{C}mah›-sukha; {C}mah›saukha
{C}sugat›tmaja
great happiness; great bliss {MSA}sukh›Ÿayatva {C}the Sugata's son
d[*-d-y*]-a(n-dØ]-a- 7820
blissful thought; happy thought
d[*-dc-eb*en-a- 7847
{MSA}sukhopasa˙h›r›Ÿaya
d[*-[dXrn- 7849
{MSA}sukh›viyog›k›ra
dË([- Ë([- dË([- Ë([- the goddess Uma but because his body is so
supremely satisfying that when others see it,
aspect that is not free from bliss state in an easy to understand form{BJ 8.2}
all virtues, including liberation, as well as
d[*-dc-e]n-fy(e- 7839
temporary happiness arise. This is why
d[*-d-[r-x#[-d[*-d-fr-d- 7826
make happy
d[*]-ac-eCd^ -az#-N‘r-d- 7876
d[*-eb*en-dNø]-a- d[*]-ac-zj‹]-a-
7854 7878
dvaya-satya; satyadvaya
the two truths [i.e. ultimate truth (don dam
dNø]- Nø]( - dNø][- Nø]( [- bden pa, param›rtha-satya); and conventional e;$r- zj‹]- d;$r- ;$rn-
{MSA}saugata … Ÿ›sana truth (kun rdzob bden pa, samv¸ti-satya)] the conception of true existence
teaching of the One Gone to Bliss
d[*]-a-fp(r-d- 7866
d[*]-ac-x([-a- 7879
d[*]- 7855
d[*]-eCd^ - 7856
satya-siddhi
ac-pc-az# -N´-(
{MSA}satya-bodhipak˝a-vimok˝a-mukha
{C}satya-v›din
one who speaks truth
truly existent; truly established the door of liberation that is concordant with
d[*]-a(-n(-n(-v- 7881
enlightenment {C}prati-satyam
emptiness of true establishment
d[*]-a-’f-t]- with respect to the individual truths
7868
essence
d[*]-a-dl#-a(- 7869
d[*]-zj‹]- 7883
an inexpressible essence{DASI 559.1} the four truths
d[*]-ei#n- 7859
d[*]-a-v-fwn-a- 7870
e;$r- zj‹]- d;$r- ;$rn-
dvaya-satya; satyadvaya satyagr›ha
{MV}satya-kauŸalya
the two truths [i.e. ultimate truth (don dam the conception of true existence; conception of
wise with respect to truth
bden pa, param›rtha-satya); and conventional inherent existence
d[*]-a-v-zu$e- 7871
truth (kun rdzob bden pa, samv¸ti-satya)] [dX*-d! 1 d[*]-zj‹]-q^]-doen! 2
d[*]-Nør( - d[*]-zj‹]-Vµ]-Nœ≈*n!
7860
{MSA}saty›vat›ra
enter into the truth; engage in the truth
empty of true existence{BJ 29.7} Divisions: (1) artificial conception of true
d[*]-N‘r- 7861
existence
{C}satya-adhi˝˛h›na
d[*]-zj‹]-q^]-doen- 7884
d[*]-N‘r-e#-Vµe-f- 7862
the artificial conception of true existence
d[*]-zj‹]-fr(]-R^c- 7885
{C}satya-vacana
N‘r- N‘r- N‘r- N‘r- true words
remainder of appearances of true existence {C}utterance of the truth; truthful speech; e;$r- zj‹]- d;$r- ;$rn-
enunciation of the truth manifest conception of true existence
d[*]-ac- 7874
{C}satyam
{C}in truth
e;$r- zj‹]- d;$r- ;$rn- p›˙Ÿu having invited the Wisdom Being in front{TGP
knot 5}
the innate conception of true existence
Ì-f[^[-Ô·en-ac-f-eC(v-dc- f[(- 7914
d[*]-dl#- 7887
scripture
turning the doctrine of the four truths {MSA}grantha; {MSA}p›˙Ÿu {C}sets of discourses; in short; briefly; to cut it
an example of valid speech (ngag tshad ma) knot short
f[^[-a-d(n- 7902
d[*]-v-fwn- f[(-o#r-r*-zj‹]-‰Xv-a(-
7889 7915
{C}ga˚˛hi … baddha
{C}satya-kuŸala e;$r- zj‹]- d;$r- ;$rn-
wise with respect to truth {C}entangle
sam›di-r›ja-sÒtra
{C}skilled in the truth
f[^[-a-f*[- 7903
King of Meditative Stabilizations SÒtra
f[(-[r-y(n-fr(]-z[^v-d- 7916
{C}nirgranthi
{MSA}sukha-hetu {C}free from knots
{MSA}sÒtr›bhidharma-vinaya
cause of happiness
f[^[-ac-zj‹]-a- 7904
Discourses, Higher Knowledge, and Discipline
f[(-N“-* 7918
d[(e-a-q^]-eo(r- 7893
f[^]-R#- 7907
f[rn- 7895
{C}puratas-k¸ta
{LCh}ojas; {LCh}tejas {C}noble; revered; accompanied; attended (mah›y›na-)sÒtra-›la˙k›ra
tone; complexion; radiance Maitreya’s Ornament for the Mah›y›na SÒtras
f[^]-[^- 7910
f[z- 7898
{C}agratogacchati {MSA}sÒtra-gey›di
{C}precedes discourses and discourses in prose and verse,
{C,MSA}k›˚˜a; {C}i˝ur; {MSA}i˝u
etc.
f[^]-[^-d[c-]n- 7912
{C}arrow
f[z-zsrn-a- 7899
{C}puratas-k¸ta
{C}noble; revered; accompanied; attended
{MSA}k˝iptasye˝o¯
shoot an arrow
f[(c-dNø]-a- 7949
f[(c-dNø]-a-x#]- 7950
{MSA}sÒtr›dika … dharma
Nå≈[- Nå≈([- Nå≈[- Nå≈([- doctrines of sÒtras and so forth dNø]- Nø]( - dNø][- Nø]( [-
{MSA}sam›sena nirdi˝˛a˙
f[(-v-n(en-az#-y(n- 7937
sautr›ntika-sv›tantrika-m›dhyamika
briefly explain
SÒtra Autonomy Middle Way School
{MSA}sÒtr›di … dharma
f[(c-N“[^ - 7951
{C}(ity-›diko) yath›-sÒtram
f[(-N“-* Nƒ-ç d- 7926
{C}according to the sÒtra {MSA}sam›sa-sa˙graha
{LCh}var˚a; {C}chedana
f[(-N“-* v-zu$e- 7927
hue; color {MV}abhisamasya; {MV}sam›satas;
{C}cutting; cutting off {MV}sam›sena
{MSA}sÒtre 'vatarati
in brief
f[(e-o^-c$r-d- 7940
engage in the sÒtras; enter into the sÒtras
f[(c-dN“-^ d- 7954
{PH} Added Sanskrit appearance; the form of the face; white spot;
(karmaŸataka) and catalog blaze; star on the forehead of a horse or cow dNø]- Nø]( - dNø][- Nø]( [-
numbers (Toh. 340; P.1007) Ï-dXz#-f[(rn- brief indication
the "eye" in a peacock's tail feathers
f[(-N“z* -# ‰X]- f[(c-dN“n^ -]-
7930 7957
f[(c-]- 7958
z[e- 7959
sÒtr›ntapi˛aka sÒtra passage{BJ 52.4}
scriptural collection of sets of discourses
f[(c- z[e z[e [e z[e
7947
f[(-gf- 7933
to purify; to clean
{C}sa˙k˝ipte˚a
briefly in brief
{C}in short; briefly; to cut it short; {S}crossing
{C}pattra (=par˚a) zR^c- zR^c[- R^c- R^c[- zdX^r- zdX^r- dX^r- dX^r-
{C}leaf; petal {C}atikr›mati {MSA}atıta-pratyutpanna
z[d-yen- 7961
pass away; go beyond arising in the past and present
{C}depart from; stray away from;
z[n-a-[r-f-z[n-a-[r-[-Vø-dXr^ -d- 7981
{MSA}atıt›n›gata-pratyutpanna
z[z-dc-dX-d- 7973
z[n-a-v-n(en-ac-[dX-* d- 7982
{C}bird (on its wings) {C}uttara˚a
pass away; go beyond
z[d-f- 7963
z[n-dXn-]n- 7983
leaf; petal
{C}foliage {C}atikr›mati
pass away; go beyond {C}atikramya
z[d-eb(e-;[- 7964
{C}depart from; stray away from; having passed; having gone beyond
transcending; pass beyond; pass by; {C}more than; overpowering; after rising
{C}k˝i˚a-pak˝o
transcend(s); go beyond; step above; should above; having passed beyond; beyond; passes
{C}with feeble wings
pass above; passes above; move away from beyond all bounds
z[f-Ôd- 7965
z[n-Nƒ-ç d- 7984
z[z-dc-f#-dX-d- 7975
z[f-v-yen- 7966
does not pass Lokottara-v›din [Transcendentalists???] {T}
{C}a matter of not rising above a Lesser Vehicle sub-school ??? {T}
{C}paºka-sakta
z[n- 7976
z[n-vf- 7985
{C}attached to mud
z[f-vn- 7967
spoke thus:{S}
the passage of countless aeons
{C}atikramya (=ulla˚ghya); {C}atyayena
z[#-Nœ[-[^- 7990
Check tenses-incomplete? {T} (=pariniv›˚ena)
having passed; having gone beyond
z[z-d- 7970
[X] says: ...{BJ 51.3}
{C}more than; overpowering; after rising
z[#-en-z[#- 7991
{C}vyativartate (=atikr›mati = vivardhate); above; having passed beyond; beyond; passes
{C}atikrama˚a; {C}atikr›mati; beyond all bounds; in the course of; even for a
{MSA}ativartana day; after the passing away; after the lapse of these
pass away; go beyond
z[n-a- z[#-ei#n-
7979 7992
z[#-]#-x([-[(- 8011
z[^-dX[* - 8024
hereabouts
{L}tadyath›
{LCh,L,C,MSA,MV}sa˙sk›ra;
z[#-gf-R#n- 8013
it is like this, for example
{C}sa˙sk›ra-gata (=sa˙sk›ra)
{C}that is
[assemble-make]; compositional factor;
by just this; through just this{BJ 40.5}
z[#-Vø-z[#-Vøc-R^c-t#e- 7999
compositional phenomenon; compounded;
z[#-h·- 8014
assemble; make; act; activity; compositional
{MSA}eva˙ caiva˙ ca sy›m phenomena; compositional things
and it is like this these {C}the compounded; compounded/conditioned
(events/things); formative forces;
z[#-Vø-d$- z[#-v-
8000 8015
karma-formations
{MSA}ıd¸Ÿa {C}atas V“]-f#]-z[^-dX*[-
[this-like]; like this; thus in this; with respect to this
non-associated compositional factor
{C}this; from that; from it; from this; thence; for
z[#-Vøc- 8001
z[#z-# 8017
sign of a compositional factor; sign of a
compositional phenomenon; the signs of
it is like this: ...{S1} of this compositional phenomena
z[#-Vøc-z[n-a- 8003
{C}Thus-was-said
compositional action; compositional factor
z[#-[e- 8004
{MSA}iha the second of the twelve links of
here dependent-arising
{C}ayu (=ayam)
these; those
[*-v-z[#c- z[^-dX[* -dor-NIf( n- 8028
z[#-[e-q^]-Ø(e-a-gf- 8005
desisting from application
z[^-zj‹-f*[-a- 8045
z[^-zj‹-v-[ez-dz#-eof- 8046
z[^-b*n- 8049
{C}(the manifold) misfortunes of the
karma-formations manner of sitting; posture {gz}
{LCh,C,MSA,MV}sa˙jñ›; {C}sa˙jñata;
z[^-dX[* -a- 8036
{L}sa˙j›nati; {MV}sa˙jñita z[^e-Nørn-]#-”(-Ë*-Nœ≈#v-f(-qC^r-v-n(en-az#-e[]-R#-[
discrimination
{LCh}abhisa˙sk›ra dX*-dz(!
{C}perception; notion; mental associations;
application; overapplication; antidote ideation; motivation; conviction; cognize; Manner of sitting is the type of posture—the
perceive vajra-posture and so forth.
z[^-dX[* -f*[-a- 8037
z[^-zdCv-f*[- z[^e-a-
8038 8060
one of the five omnipresent mental factors
(kun 'gro lnga, pañca-sarvatraga); for others
non-fusable and inseparabale see: kun 'gro {C}ni˝ıdatim; {C}ni˝adya; {C}viharati;
{MSA}sthita
z[^-f-dX[* - z[^-b*n-pfn-t[-[r-fp%]-a-p%]-f(r-r(-
8039 8050
z[^e-ac- 8061
non-compositional phenomenon; {C}the very cream of all beings
uncompounded{S}; non-application
z[^-b*n-f*-a- 8051
{C}ni˝adya
z[^-f#-dX[* - 8040
{C}seated; sitting
asa˙jñ›
{C,MV}asa˙sk›ra; {MSA}anabhisa˙sk›ra;
z[^e-dX[* -t#r- 8062
non-discrimination
{MSA}asa˙sk¸ta
z[^-b*n-f*[-z[^-b*n-f*[-f#]- 8052
z[^-b*n-f*[-a- 8054
z[^-zj‹- 8043
z[^]-f- z[^v-dz#-f[(-
8077 8088
aspiration; aspire
{C}zealous; keen
see: 'dun pa wish; goal; aim vinayasÒtra
Gu˚aprabha's Aphorisms on Discipline
z[^]-v-dØ*]-a- 8078
z[^]-[r-dtn-a- 8066
z[^v-dz#-[dr- 8089
{MSA}chanda-sahita {MSA}chanda-prati˝˛hita
having aspiration; together with aspiration based on aspiration {MSA}vineya-vaŸa
power of discipline
z[^v- 8079
z[^]-a- 8067
z[^v-dz#-[dr-e#n- 8090
enr-d-z[^n-az#-y*[-[^-dX-dz#-z[^v-dX-
{C}vinayanat›
r-r*-{MSA}chanda-vırya-citta-mım›˙s›-sam›dhi
zj‹]- discipline
special trainees of Guhyasamaja
z[^n- 8093
{C}fact of disciplining
meditative stabilization of aspiration, effort,
mind, and analysis
z[^v-d-f[(c-dN“n^ - 8082
z[^- z[^!z[^[- z[^n- z[^n-
z[^]-a-[r-fh$rn-ac-V“]-a- 8071
{MV}antarbhÒ-; antarbhÒta
dN“^- N“^[- dN“^n- N“^n- collect; assemble; included; be assembled;
{MSA}chanda-sa˙prayukta condensed discipline aggregate
endowed with aspiration
z[^v-d-f*[-a- 8083
n-el]-’fn-n$-f-z[^n-a-
z[^]-a-:√e( -ac-dX[* -[*- 8072
{MSA}›varjita
aspire vineya-jana
beings to be tamed; beings to be trained
z[^]-ac-dX[* -a- 8075
z[^v-dz#-pdn-W#-wfn- 8086
{MSA}›varjaka; {MSA}›varjana
aspire {MSA}vinayop›ya-dh›tu
realm of the method of discipline
z[^- z[^!z[^[- z[^n- z[^n- z[^- z[^!z[^[- z[^n- z[^n- z[^- z[^!z[^[- z[^n- z[^n-
{N}saºgh›ta; {C}sa˙nipatita; {C}sa˙nip›ta; sa˙sk¸tadharma {LCh,MSA,MV,C,L}asa˙sk¸ta;
{C}s›nnip›tika; {C}ak˝ara-sa˙nip›ta; compositional phenomena {C}anabhisa˙sk¸ta
{C}ekak˝a˚a-sa˙nip›ta; {C}antar-gata; [assembled-not-made]; uncompounded;
z[^n-dXn-W#-s$r-a(- 8103
{MV}antar-bh›va; {C}samasta; sa˙gh›ta uncompounded [phenomenon]
included; assembled; collected; aggregation;
composite {C}unconditioned; not effected; free from
z[^- z[^!z[^[- z[^n- z[^n- conditions; not brought about
{C}brought together; come together; present;
compounded aggregates
assembly; group; disorder of the humours; fh]-i#[! f#-zu#e-a!
collection; congregation; laid out in letters;
z[^n-dXn-W#-fh]-i#[- 8104
Definition: that which is non-disintegrating
incidence; inherent; arising from a disorder of
Comment: See 'dus ma byas kyi chos.
the humours; contained z[^- z[^!z[^[- z[^n- z[^n-
z[^n-f-dXn-W#-y(n- 8113
compare: tshog pa (collection) and bsags pa {MSA}sa˙sk¸ta-lak˝a˚a
(composite)
character of compounded phenomenon
z[^- z[^!z[^[- z[^n- z[^n-
z[^n-a-vn-R^c-a- 8096
z[^n-dXn-pfn-t[-Nœ[-t#e-f- 8105
asa˙sk¸ta-dharma
z[^- z[^!z[^[- z[^n- z[^n- uncompounded phenomenon
z[^- z[^!z[^[- z[^n- z[^n-
{C}sannip›tik›ni
{MSA}k˝a˚ika˙ sarva˙ sa˙sk¸ta˙
fh]-i#[! 1 f#-zu#e-az#-y(n! 2
{C}which result from a disorder of the humours
all compounded phenomenon are momentary Nœ≈*-[ee-e]n-en$f-f#-c$r-dz#-y(n!
z[^n-a-vn-dXr^ -dz#-r(-d(-i#[- 8097
Definitions: (1) non-disintegrating
z[^n-dXn-pfn-t[-]#-‰X-^ vn-Nœ-*≈ l#r-x([-[(- 8106
asa˙sk¸t›kaŸa; asa˙sk¸ta-akaŸa
z[^n-dXn-pfn-t[-f#-Øe-a- 8107
{C}asa˙sk¸ta; {C}anabhisa˙sk¸ta;
z[^n-dXn-gf- 8110
{MSA}anabhisa˙sk¸tatva
z[^- z[^!z[^[- z[^n- z[^n-
uncompounded; that which is uncompounded
{C,MV,MSA}sa˙sk¸ta; {MSA}sa˙sk›ra z[^- z[^!z[^[- z[^n- z[^n- {C}unconditioned; not effected; free from
[assembled-made]; caused phenomenon; {MSA}sa˙sk›ra-m›tra conditions; not brought about
product; compounded phenomenon; composed mere compounded phenomenon
z[^n-f-dXn# -a- 8118
phenomenon; compounded things
z[^n-V∂- 8111
{C}conditioned; effected
1-zu#e-a!-2-Nœ≈*-[ee-e]n-en$f-c$r-d- z[^- z[^!z[^[- z[^n- z[^n-
z[^- z[^!z[^[- z[^n- z[^n- {C}asa˙sk¸tat›
(1) disintegrating; or: (2) suitable as the three: complex goiter uncaused; uncompounded
production, cessation, and abiding
{C}to be uncompounded
refers to a phenomenon which is produced in
dependence upon an aggregation of causes
z[^- z[^!z[^[- z[^n- z[^n- e[en- z[(en- doen!dØen- p(en- {C}k›mat›; {C}sp¸h›; {C}sp¸hate;
{C,MSA}mata; (Ωk›ºk˝): {MSA}k›ºk˝anti;
sa˙jñ›veditanirodha (pra Ωjñ›): {MSA,L}prajñ›payati; {C}›k›ºk˝am›na; {C}›k›ºk˝ati; {C}abhil›˝in;
cessation of discrimination and feeling {MSA}prajñapti; prajñapti¯ {MSA; Xyl: 'dor; 'dar}(abhi Ωnand):
impute; designate; to hang; designation{BJ accept; assert; wish; desire; consider
z[*en- 8120
39.7}; imputor [i.e. the consciousness that {C}concern; love; learnt; learn of; known; is
imputes]{BJ}; imputing understood; regarded; considered; longing;
support
make known; bind; attach aspire for; plan; until he wishes; one who
env-z[*dn-
visualize e[en- z[(en- doen!dØen- p(en- dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ -
{L}prajñapti-v›da
env-dod- {C}sp¸h›˙ janeti
verbal designation; imputational words
visualized {C}generate longing for
z[(en-az#-el#- 8133
z[([-wfn- 8140
z[*dn-a- 8123
z[([-[e^-p(d-a- 8144
’-d-zd$en-b#r-‰X]-z[(en-
piercing and fastening/hanging ornaments arbitrary production; capricious production
to/from [a child's] ears (literally "production in the manner of wish
being dominant")
[*z#-z[(en-a-v-
regarding appendages to those...
z[([-yen-fr-d- 8164
{C}becomes not dispassionate {MSA}k›min
desirous
z[([-yen-[r-dCv-dz#-n- 8153
{MSA}bahu-r›gatva
z[([-a-y$r- 8175
much desire
{C}vıtar›ga-bhÒmi
z[([-yen-f*[-a- 8165
ground of freedom from desire {C}alpeccha
{C}stage of turning away from passion little desire
one of the eight grounds of the Lesser ar›ga
{C}a man of few wishes
Vehicle ?? {T} non-desire
z[([-a-y%r-d- 8176
Comment: This is one of the eleven virtuous
z[([-yen-[r-dCv-dc-dR#-d- 8154
mental factors (sems byung dge ba,
having few desires
kuŸalacaitta): (1) faith (dad pa, Ÿraddh›); (2)
dR#- dR#[- dR#n- R#n- shame (ngo tsha shes pa, hrı); (3)
z[([-a-u#-Vø-dc- 8177
z[([-yen-[r-dCv-dc-zR^c-d- 8155
effort (brtson 'grus, vırya); (8) pliancy (shin
z[([-yen-v-n(en-a- 8166
{C}virajyate {C}alpeccha
become free from desire little desire
{MSA}r›g›di
{C}become dispassionate {C}a man of few wishes
desire and so forth
z[([-a-i^r-a- 8179
z[([-yen-[r-dCv-dc-dX[* - 8156
z[([-y$r- 8167
{C}virajyate {C}alpeccha
{C}alpecchat›
become free from desire little desire
little desire
{C}become dispassionate {C}a man of few wishes
{C}fewness of wishes
z[([-zu(z-# d- 8168
wish-granting cow
z[([-v-f-yen- 8208
z[([-az#-z[([-yen- 8197
desire mind{Gön-chok}; Desire Realm mind
{MSA}gata-sp¸ha
i.e., a mind of a being in the desire realm
non-desire; without desire {MSA}k›ma-r›ga ('dod khams)
z[([-a-el]-R#-[dr-i#[- desire
8184
z[([-n*fn-[e^-a- 8210
z[([-az#-zdCn-d$-[(]-f#-ei*c- 8198
{MV}i˝˛e p›ratantrya˙
ninth mind of the Desire Realm
other-powered desire {MSA}ne˝˛a˙ phala˙ pr›rthita˙; {MSA}i˝˛a
z[([-n*fn-[e^-az#-o#r-r*-zj‹]- 8211
phala˙ pr›rthita˙
z[([-a-dl#]- 8185
{C}anik›ma sense-pleasure
{C}not as one desires e[(]! z[(]! do(][! p(][!
z[([-az#-vn-t]- 8200
{C}iccha-karm›˙ {MSA}upagamana
{MSA}abhil›˝a-manask›ra having the karma of desire; having desirous cause to come out; expel; recite; take out
actions
mental contemplation of desire
{C}plausible lies(?)
Ì-d-]n-z[(]-a-
z[([-a-v-fr(]-ac-yen-a- 8188
to remove from the root
z[([-ac-Nœ-*≈ 8201
z[([-ac-dX- z[(]-a-
8202 8213
k›macchanda
aspiration to the attributes of the desire {C}icchati {MSA}arthopagamana; {MSA}upagamana;
realm; aspiration to attributes of the Desire desire {L}uddeŸayanti
Realm {C}seek; look for; wish; wish for cause to come out; expel; recite; take out
{C}sp¸ha˚ıya {C}uddhartu-k›ma
Nå≈[- Nå≈([- Nå≈[- Nå≈([-
desire; desirable desire to expel
{MSA}k›ma-paribhoga
{C}to be envied; enviable {C}wants to extricate
resources with respect to desire
z[([-a-v-v(e-ac-ex*f-ac-dX[* - 8191
{L}uddeŸayanti
{C}k›me˝u mithy›-carati Nå≈[- Nå≈([- Nå≈[- Nå≈([-
recite
commit adultery (?) {C}k›ma-mithy›-c›ra
{C}go wrong about sense-desires wrongly engage in desire
{C}wrong conduct as regards sensuous
z[([-a-v-v(e-ac-ex*f-ac-f#-dX[* - 8192
pleasures
{C}na k›me˝u mithy›-carati
not commit adultery (?)
{C}not go wrong about sense-desires
upastha {C}tapering
(1) advise; counsel {C}pratini¯s¸jati (=›Ÿrayabal›t); {C}riñcati
z[}-# 8238
(2) male genetalia; genitalia discard; reject; cast out; forsake
z[}-# d- 8239
z[(c-v*]- 8228
z[}[# - 8243
because the mind which apprehends [it] as a
z[}-d- 8232
z[(c-d-f*[-a- z[}n# -
8223 8245
z[}-dc- 8235
non-renunciation; not abandon; not cast out; be well acquainted
not forsake {C}fornicate (?); intimacy; familiarity
{C}non-repudiation {C}tulya
z[}n# -a- 8246
{C}parijaya-jñ›na (=parijaya-sa˙jñ›nam) [}r- z[}*]- [}rn- [}(rn!z[}*][- d”d! ”*d-!”d! d”dn! ”*dn!
exalted wisdom of acquaintance {C}n›yaka; {C}n›yika; {C}nara-n›yaka to clap
{C}cognition of mastery induce; lead; draw; connect; cite; quote; pull;
”c- 8270
ask
{C}asks; questions {C}samprat›˜ana
z[}*n!z[}*- z[}*n!z[}* -z[}*n- z[}*n-
{C}beating
z[}n# -dX[* - 8251
{LCh}sa˙s¸˝˛a; {C}miŸra; {C,L}sa˙kır˚a;
{MV,MSA}vyavakira˚a; {MSA}vyavakır˚a;
”^f-a(- 8274
piŸ›ca
nrn-‰Xn-W#-y(n-f-z[}*n-a-dt(-d‰X[- {C}a˚u; {C,MSA}rajas
[flesh eating] demon(s) the eighteen unshared qualities of a Buddha particle; atom; dust
{C}dirt; {GD:594} energy
z[}n* -ac-zR^c- 8263
z[}-* a- 8253
”^v-[r-dCv- 8277
{C}sa˙kır˚a
{C}contaminated z[}*n!z[}*- z[}*n!z[}* -z[}*n- z[}*n- a˚u-siddha
mixed atomically established; existing as atoms;
z[}e* - 8257
existing as particles
get ex from Ship 74a.7 SW added this
{C}utk˝ipati definition of matter (bem po, ka˚˛h›)
entry
{C}lift; lift up; suspend; get rid of; throw up;
”^v-sC-cd- 8279
”(-Ë*-p*e-a- 8305
”^v-sC]-[^-e]n- 8283
d-dl#]-[^-dt$e-Nø*!
{GD:147} atomically [*z#-Nø*r-[^-¤r-a-exn-a-dle-az(! vajra-y›na
Vajra Vehicle
The vajra-posture: place the left foot properly
”^v-sC]-sXe( n-W#-y-f*[- 8284
”^v-dCv- 8285
”(-Ë*-e;*en-f- 8307
{C}vajra-mu˝˛i
{N}viraja
vajra-fist [name of a mudr›]; Vajramu˝˛i [p.n. diamond slivers
pure; free from dust{N}
of a Bodhisattva]
”(-Ë*-d:√n-a- 8308
”^v-f*[- 8286
get ex from Lag Len or rDor 'grel
”(-Ë*-E√-^ vajraj›pa
8295
{C}virajas
free from dust; pure vajra repetition
Song of the Vajra
free from passion
”(-Ë*-n*fn-t]- 8309
”(-Ë*-zyr- 8296
”^v-gf- 8287
vajrasattva
{C}a˚u; {C}a˚u-m›tra [vajra-holding]; Vajradhara, the highest Vajrasattva [p.n. of a Buddha]
Tantric deity
mere particle; mere atom
”(-Ë*-n*fn-[az- 8310
”(-Ë*-i#[-a- 8297
{C}atom; smallest thing; least
vajrasattva
”^v-gf-xr- 8288
{C}vajrat› Vajrasattva
{C}vajra-ness
”(-Ë*-nC-d-i#[- 8311
even a particle{N}
”(-Ë*-fif-a-i#[- 8298
”^v-h·]-R#-[W#v-zw(c- 8289
{C}vajra-d¸˜hat›
{C}vajra-samatva hardness of the vajra; firmness of the vajra
colored particle ma˚˜ala
sameness of the vajra (?)
”(-Ë*-N√d( -[a(]- 8312
”^v-Ô 8290
{C}self-identity of the vajra(?)
”(-Ë*- 8291
Vajragarbha
{C}vajra-garbha
”(-Ë*-dNIf* n-f- 8300
{MSA,C}vajra
vajra-essence
vajra; adamantine
{Das} Vajragarvvı; Vajradarpı {C}(to be) a vajra in embryo; vajra-womb
{C}diamond; thunderbolt
p.n. of a female deity [Vajrasattva’s consort
”(-Ë*z-# NIr# -a(-t]- 8314
”(-Ë*-Nœv#≈ -qCr^ -
8292
“Vajra-Haughtiness”]
”(-Ë*-Nœv#≈ -f(-qCr^ - ”(c-Nœv#≈ -
”(-Ë*-Vø-d$- {C}vajra-garbha
8301
V“r-dz#-pdn- 8328
{C}padik›
e;$en-b*n-er-c$r-f-x#]-az#-[r(n-a(! 3
{C}point V“r- V“r- V“rn- V“rn- d*Definitions:
f-b*n-er-c$(1)
r-f-x# ]-az#that
a thing -z[^isnneither
-dXn! matter nor
{MSA}vyutth›nop›ya
”(c- consciousness; (2) a thing that is neither form
8320
consciousness
nika˝a [dX*-d! 1
rub {C}sa˙yoga; {C}samprayukta; {C}yukta;
{C}yoga; (upa Ωi): {C,MSA}upeta; {MSA}upe; er-;e-x#]-ac-R^c-az#-V“]-f#]-z[^n-dX*[! 2
”(c-Nœv#≈ -
8321
{C}sa˙gata; {C}samanvita; {MSA}anvita
”(-Ë*-Nœv#≈ -f(-qCr^ - ”(-Ë*-Nœv#≈ -qCr^ - possessing; having; possessor; endowed with
er-;e-f-x#]-ac-R^c-az#-V“]-f#]-z[^n-dX*[-
{C}endowed; possessed of; (causal) Divisions: (1) non-associated compositional
vajra-posture [i.e., the full-lotus posture] factor that arises as a person; (2)
connection; endowed with; united in friendship;
ldn-ei#n-”(c-Nœ≈#v-v(rn-Nå≈([-Ô·en-az#-Nœ^! intent on; associated with; suitable; in possession non-associated compositional factor that does
of; joined to; devoted; junction with; devotion; not arise as a person
[Vajradhara's] two legs are in the vajra [i.e.,
junction; practice; conjunction; endeavor; Comment: Examples of this include wide
full lotus] posture, and [he] is a Complete
occupation; undertaking; matter for joining categories which cannot be tied down to
Enjoyment Body (nirm›nak›ya)
being just matter or just consciousness, such
D√(-eC(n-[r-V“]-a-
”(c-d:√n- 8322
as thing (dngos po), specifically
having intelligence characterized phenomenon (rang mtshan),
vajra repetition that which is able to perform a function (don
]^n-a-[r-V“]-a- byed nus pa).
”(c-d:√n-W#-do^f-f(-N∂c-]n-l^-d- possessing the capacity
V“]-f#]-z[^-dX[* -[^-R^c-az#-V“e( -a-c#en-et#e-a- 8334
melted from kindling the fierce female by way
V“]-a- 8330
V“r- 8324
---[r-V“]-a-
to bulge{D2}
having ...
V“r- V“r- V“rn- V“rn- Vø(-V“#c-d-
V“]-ac- 8331
{MV}vyutth›na bulbous
rise up; get up; flow; suffice {C}yukta
V“-* 8337
!-4-N∂≈(c-d-v-V“*f-a(c-[e(rn-a!-dN´≈&c-d-v-V“*f-a(c-
V“(e- V“(e- V“(en- V“(en- ∑([-f-x#]-a-∑([-x#]! ∑([-W#-V“(e-a-V“(e-y(n-s$r-
[e( rn-a!-
Div.: 1) Intending entry
(avat›ra n›bhisa˙dhi), 2) Intending the yogya-vyatireka-vy›pti n$f-gf-a(-d-[r-f#-zev-d-xr-x#]-az#-el#-fp%]-
proper/correct reverse pervasion/entailment
characters (lak˝a˚›bhisa˙dhi) 3) Intending an
one of the four types of pervasion/entailment
ac-[f#
Def.: anen-a!
observed common locus of: (1) its
antidote (pratipak˝›bhisa˙dhi), 4) Intending
translation (pari˚›m›bhisa˙dhi). (khyab pa); for others see: khyab pa being an established base; (2) its not being
itself; (3) not-it being it; and (4) its isolate being
V“f* -a(-re- V“e( -∑d-sX]# -t#-v(e-
8340 8347
a mere third possibility of isolate phenomenon
one of the first three types of isolate
parable; allegory; hidden intention; object; V“(e- V“(e- V“(en- V“(en- phenomenon (ldog chos); for others see: ldog
meaning; deceive
vipary›sa-vyatireka-vy›pti chos; examples are: generality of pot (bum
V“f* -a(-[e-e#n- 8341
perverse reverse pervasion/entailment pa'i spyi); generality of permanent
one of the four types of pervasion/entailment phenomenon (rtag pa'i spyi); generality of
by way of intentional speech (khyab pa); for others see: khyab pa consciousness (shes pa'i spyi)
V“(e- V“(e- V“(en- V“(en- not it being it; (3) it being not it; and (4) its
isolate not being contradictory with a
V“*-f#e- vyatireka-dharma
subsequent concordance that is a mere third 8 3 5 5
key isolate phenomenon
{GD:104} phenomena that exist as
V“e( -a-
V“e( - 8344
differentials, i.e., conceptually constructed V“(e- V“(e- V“(en- V“(en-
universals {N}vyatireka; {C,MSA,N}vy›v¸tti;
V“(e- V“(e- V“(en- V“(en- [dX*-d! V“(e-y(n-[r-a(-en$f! 1 cr-x#]-az#-V“(e- {C}nivartaka; {C}nirvartana (=pratiniv¸tti);
vyatireka; {C}niv¸tta; {C}nirv¸tta; {C}nirv¸tti; {MV}pariv¸ttitva;
{MSA}nirv¸tti; (vy› Ωv¸t): {MV}vy›vartate; y(n! 2 cr-f-x#]-az#-V“(e-y(n! 3 V“(e-y(n-s$r- {MV}vinivartana; {C}aprav¸tti;
{C}vivartate isolate; reverse; turn away from; change;
reverse; cease; turn around; isolate; n$f-gf-a(-d! sX#-f-Ë*n-fp%]-dl#! 4 Ôn-y(n-W#- come back; eliminate{LG}; isolatable factor
{C}turn back; recede; revulsion; withdrawn
eliminate; reversed Ë*Div.:
n-fp%the]! first
5 cr-x#
three ]isolate
-az#-V“(ephenomena:
-y(n-W#-Ë*n-fp%
(1)]! 6 from worldly activity; turning back (towards);
{C}turned away; desist; turn away from; turn isolate phenomenon that is itself; (2) isolate
back on; is diverted one goes back on; turning away from;
phenomenon that is not itself; (3) isolate withdrawal from activity; coming back;
r(-d(-et#e-V“(e-a-p-[[- phenomenon that is a mere third possibility; {GD:89} difference; {GD:237} differential
the four latter concordant isolate phenomena:
one entity [within being] different isolates (dge lugs); particularizer (sa skya); {GD:275}
V“e( -y(n-[r-a(-en$f- 8352
negative concomitance
zw(c-d-V“(e-zu$e-e#-c#f-a-
Ë*n-zeC(-[r-V“(e-a-
the stages of entering into and disengaging from V“(e- V“(e- V“(en- V“(en-
cyclic existence concomitance and difference [are the
first three isolate phenomena characteristics of the innate apprehension of a
[dX*-d! 1 [(]-V“(e 2 Nå≈#-V“(e 3 el#-V“(e 4 particular (Sa skya chok ldan)] {GD:260};
cr-V“(e- positive and negative concomitance {GD:275}
Divisions: (1) meaning isolate [dX*-d! 1 Nå≈#-V“(e 2 cr-V“(e 3 [(]-V“(e 4
(artha-vyatireka); (2) generality isolate
(s›m›nya-vyatireka); (3) illustration isolate
el#-V“(e
(lak˝ya-vyatireka); (4) self-isolate Divisions: (1) generality isolate; (2) self isolate;
(sva-vyatireka) (3) meaning isolate; (4) illustration isolate
{T} added tenses
e;$r- zj‹]- d;$r- ;$rn- dN(œc- N(œc- dN(œc[- N(œc[- {MSA}p›pa˙ pratideŸay›mi
{C}nirvartate confession of sins individually {T}
{GD:254} differential
turn away from; change; eliminate; reverse;
V“(e-a-r(n-zj#]-R#-’f-dle- N“e# -a-dX[* -a- 8376
isolate
presentation of differentials {GD:254} {C}turns back; recedes; is made to desits {MSA}p›pa-k›rin
[dX*-d! 1 Nå≈#-V“(e 2 cr-V“(e 3 [(]-V“(e 4 sinner
V“e( -ac-zR^c-c(- 8365
Divisions: (1) generality isolate; (2) self isolate; V“(e- V“(e- V“(en- V“(en-
{C}p›pa-mitra-sahita
(3) meaning isolate; (4) illustration isolate {C}vir›gayati; {C}parivellayati
{C}one who has bad friends
turn away from; change; eliminate; reverse;
V“e( -a-et#e- 8357
isolate
N“e# -az#-eCe( n-az#-ve-o^-n(r-d- 8378
Bunko. 1969.
V“(e- V“(e- V“(en- V“(en-
N“r- 8369
one isolate type {C}p›pa-k¸t
sin; cause to sin
fh]-i#[! er-;e-er-e#n-x#[-eo[-an-fp(r- {C}du˝˛a {C}a cause of evil
gf-i#[-]n-z[#-[r-z[#-z[}z(-NIf-az#-D√(-rr-e#-Nœ≈*[- hate; anger
N“e# -N∂v&ç - 8382
{C}full of hate
]^n-az#-y(n! ---v-N“r-dc-f#-dXz(- {C}sarıs¸pa
Definition: phenomenon which, from merely
do not despise ... {C}crawling animal; snake
being seen by whatever person focuses his/her
N“e^ - 8383
mind, is able to naturally produce an awareness
N“fn-o*- 8370
p›pa
V“(e- V“(e- V“(en- V“(en- sin; moral wrong-doing {LCh,C,MSA,MV}du¯kha; {C}du¯khita;
{C}du¯khi; {MV}du¯khana; {MSA}du¯khat›;
same isolate type
N“e# -a- 8372
{MSA}du¯khita; {C}roga; {C}vedan›
suffering; pain
V“e( -a-c#en-fp%]-a- 8361
{MSA}du¯kha-sa˙jñ› {MSA}du¯kha-darŸana
conception of suffering view suffering
zdd- zddn- dd- ddn-
N“e^ -dN®v-R#-N“e^ -dN®v- N“e^ -dN®v-[e-e#n-Nå-f#-ze(r-dz#-sXc# -
8389 8403
{MSA}du¯kh›pattip›ta
descent of suffering
du¯khadu¯kat› {MSA}du¯khair avi˝›d›t
adu¯kh›sukhavedan›
truths of suffering, arising, cessation, and path
neither pleasure nor suffering; neutral feeling
dN´(f- N´(f- dN´(fn- N´(fn- N“e^ -dN®v-[r-]#-[(]- 8405
{MSA}du¯kh›k›ra-bh›vana
meditation on the aspects of suffering {MSA}du¯kh›rtha
{C}du¯kha-bhÒyi˝˛ha
object of suffering; meaning of suffering
N“e^ -dN®v-R#-s$r-a(-y*]-a(-cd-o^-l#-d- 8392
much suffering
N“e^ -dN®v-[r-dCv-d- 8406
{C}what abounds in suffering
{MSA}du¯kha-skandha-praŸama (mah›-)
N“e^ -dN®v-fr-d- 8418
patience/forbearance/tolerance/endurance
N“e^ -dN®v-R^c-d- 8395
du¯kha-dharma-k˝›nti
N“e^ -dN®v-d[*]-a- 8410
zeC(v- zeC(v[- eC(v- eC(v[- dN“^- N“^[- dN“^n- N“^n- Dharmakırti’s Seven Treatises on Valid
Cognition
{MSA}du¯kh›d vimukta¯ {C,MSA}sa˙graha;
completely liberated from suffering {MSA}sa˙gr›haka;{MSA,MV} kar˝a˚a [dX*-d! 1 zdC*v-a-dØe-az#-cd-o^-dX*[-a! 2
collect; collection; include; inclusion;
N“e^ -dN®v-n*v-a- 8427
d”-[dr- 8477
{C}sa˙var›ya pratipadyate
{C}promises restraint
dN“[! N“[( ! dN“[! N“[( ! force of terminology
mode of subsistence{BJ 55.4}; status; way of {GD:432} [not the object of naming but only]
subsistence {C}asa˙varo; asa˙vara the basis on which the name was introduced
{GD:384} mode of existence bad discipline
d”-N∂c(≈ -dz#-y(n- 8480
N“f( n- 8469
N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[-
{C}t¸˚a-pattra
{GD:431} characteristic [through which] the
{C}stalks and leaves (and branches) dN“f! N“(f! dN“fn! N“(fn! name is given
N“f( - 8458
bring together; collect; bind; tie; fasten vow;
d”-v-z[}n# -az#-Ë*n-n$-l^en-a- 8481
obligation
dN“f! N“(f! dN“fn! N“(fn! l^e- zu$e- l^en- l^en-
N“f( n-Øen- 8470
d”-v-dXr- 8482
nC(e-Ì·v-N“(f-a-
binding vitality and exertion; restraining vitality bring together; collect{BJ 33.5}; bind; tie;
fasten vow; obligation
zdXr- zdXrn- dXr- zdX(rn-
and exertion
trained in language
zdXr- zdXrn- dXr- zdX(rn- {C}ku˚˜ana-snedana (=svedana?) dN“^! N“^[! dN“^n! N“^n!
{C}poundings and torments
a languaged person; a person trained in {MV}sa˙gr›hya; {MSA}sa˙graha˚a;
{MV}(Ωk¸): kriyate
d”^v- 8494
language
Comment: This refers to someone who knows collect; conclude; gather; include; abridge
raja¯
language, as opposed to the very young, and ---W#n-dN“^n-a-
so forth. dust
included within ...
d”-v-f-dXr^ -dz#-dXn# -a- d”*e-zyz-
8484 8495
dN“[- 8499
{C}means of conversion
{MSA}sa˙v¸ta; {MSA}susa˙v¸ta
dN“-^ dc-dX-d- 8508
d”c[! ”(c-cf-”c! d”c! ”(c[! restrained; bound; bring together; collect;
{L}sa˙keta; nika˝a bind; tie; fasten vow; obligation
{C}sa˙grahıtavya
terminology; term; rubbing{BJ 11.2}; rubbed x#[-dX*[-dN“fn-o*-e]n-]- {C}should be attracted
dnC*en-dt[-d”c-dz#-en*c-dl#]-[^!- when one abides restraining mental activities
dN“-^ dc-h‹en-n$-dt[-a- 8509
{MSA}sa˙v¸ta; {MSA}susa˙v¸ta
{MSA}sa˙keta
restrain; bind
impute terminology dN“^f- N“^f- dN“^f!dN“^fn- N“^fn-
dN“e# n-a- 8503
conciliate
dN“e# n! N“e# dN“e# N“e# n!
d”^rn! ”^r-! d”^r-! ”^rn! dN“n^ - 8512
jita
to beat conquer; subdue
‰Xv-Â-d”^r-d- dN“^- N“^[- dN“^n- N“^n-
(sa˙ Ωk˝ip): {MSA}sa˙k˝ipya;
beat the victory drum{DASI 552.6} {MV}abhisa˙k˝ip-; {MV}abhisa˙k˝epa;
{C}paripi˚˜ayati; {C}pratisa˙h¸tav›n
d”^r-d- 8492
]-f(- ]en-W#-hv-
8524 8536
]-h- 8525
]en-hv-s$]-n$f-h·en- 8540
statement"
included within ...
{C}›tmika; {C}adhy›tman
]-v*-bf- 8529
]- 8518
internal
{L}marica {C}inner; inward; in itself; subjective
(1) to; in; as; at [accusative, dative, locative
pepper
]r-e#-Nœ-*≈ fy*[-[}e^ - 8543
particle]
(2) if; when [non-case usages]
]e- 8530
(3) be sick; be ill; in pain [for the verb, na ba] {MSA}˝a˜-›dhy›tmika … ›yatana
k¸˝˚a; {MSA}mun nag = tama¯-prak›ra six internal sources; internal sense-spheres
]-d- 8519
]-dc-R^c-v- 8522
]r-e#-’f-ac-ex*r-d 8546
{C}k¸˝˚a-nirj›tika
having a dark nature
{MV}adhy›tma-vik˝epa
{C}blackguard
internal distraction ? {T}
{C}antar-gata
Definition: atomically established within the
{C}included; contained adhy›tmasampras›da
continuum of beings
internal clarity
]r-[^-V“e( -a- 8555
]r-v-cd-o^-e]n-a- 8571
]r-[^-xr-[e-dle-a- 8560
G ö n - c h o k - j i k - m a y - Û a n g - fl o
{C}alpa-›b›dhat›
]r-e#-e;$en- 8549
{C}pratisa˙layana {=k›ya-›di-viveka¯); little illness
{L}pratisa˙l›na
{C}free from sickness; rarely oppressed by
›dhy›tmika-rÒpa {C}seclusion; retiring for meditation; meditative
sickness
internal form seclusion
][-a- 8575
gzugs) and external form (phyi'i gzugs). if one exemplifies [them in terms of] a sick
[inside-from]; from among; from inside person{PGP 75}
]r-Nør( -i#[- 8550
{C}adhy›tma-ŸÒnyat›
{C}›turasvaroga
emptiness of the internal
{C}emptiness of inward elements
c-dX[*{C}s›ya˙pr›tar-upasth›n›ya-gacchati
- collection of diseases
{C}a multitude of ailments
{C}is at all times ready to serve him
]r-Nør( -a-i#[- 8551
]r-a-nrn-‰Xn-az#-y(n- 8565
]r-[r-sX-# certainly
8552
]]-o]- 8579
absorptions]
{C}become like space
{C}pratipattavya (=pratipadyate)
]f-fwz-fpz-xn-Nœ-*≈ fy*[- 8592
]f-fwc-e]n-a- 8605
{C}should progress
{L}›k›Ÿ›nanty›yatana
]]-o]-[^-dX[* -a- {C}›k›Ÿa-niŸrita
8582
see space
{C}a vision in space zeC(v- zeC(v[- eC(v- eC(v[-
or; and; when; time
vimuktim›rga
l#-Vµe-;$r-zdC*v-]f-p(d-a-]- ]f-fwz-f-fy#n-a- 8594
path of release
as soon as one attains a union of calm abiding {C}›k›Ÿa-asatta
]f-zy#-f#-r*n-a- 8607
]f-l#e- 8608
they never move from the meditative
stabilization...{PGP 79} {C}gaganagañja
nam is also used as a question particle; see Gaganagañja [p.n. of a Bodhisattva] at the time; when
example 3
]f-fwz-v- ]f-xr-
8596 8609
]f-fwz- 8584
firmament ‰X^-zdCn-]f-xr-dN√^-d-f*[-fp(r-l#r-!!
z[^n-f-dXn-W#-]f-fwz- z[^- z[^!z[^[- z[^n- z[^n- Whoever sees that the cause and effect of all
phenomena of cyclic existence and nirvana is
non-product space {MSA}asa˙sk¸ta … ›k›Ÿ›dika
never controvertible and ... {Three Principal
Nø(]-R#-]f-fwz- non-produced phenomena, space and so forth Aspects}
]f-fwz#-wfn-[*-[r- 8598
autumn sky
]f-xr-f#-Nœ-*≈ d- 8610
]f-fwz-q^]-n(r- 8585
{C}›k›Ÿa-dh›tu {MSA}punar anutpatti¯
realm of space not arise again
n(r- n(r- n(r- n(r- Check entry (+de dang) ?? {T}
]f-fmqz- 8611
{MSA}ambara … sarvagata
]f-fwz#-y(n- 8599
going everywhere in space
›k›Ÿa
]f-fwz-u#-Vøc- 8586
{MSA}dharm›k›Ÿa space
phenomena of space
]zr- 8612
{C}nabha
]f-fwz#-[r-fif-a- 8600
{C}space; sky
even it; even if
]f-fwz-Ø*]-f-fy#n-a- 8587
{C}kha-samat›
sameness of space
Nœ≈*n-]zr-
{C}›k›Ÿa-aprati˝˛h›na even if one generates ...
]f-fwz#-V“r# - 8601
{C}(when) space can give no ground for
]n- 8613
support
{C}garu˜a
]f-fwz-Vø-d$- 8588
Garu˜a (1) ablative particle: from; than
the Garu˜a is a golden winged bird who is the (2) barley
{MV}›k›Ÿopamat›; {C}gagana-kalpa;
{C}gagana-kalpatva
vehicle of Vi˝˚u and the lord of the winged ]n-[r-vn-ei#n-zdX^r-w^rn-[r-
race
space-like the two -- nas and las -- are the ablative
]f-fwz#-fj·[- 8602
{C}fashioned like the firmament particles{Y}
]f-fwz-Vøc-yen-a-f*[-az#-fh]-i#[- 8590
{C}gagana
{C}›k›Ÿa-asaºga-lak˝a˚a in the sky; in space
space-like character of non-attachment {C}sky; firmament
{C}like space, marked with non-attachment
following on; on account of; with reference to; are (1) shar lus 'phags po (videha), the
eastern continent "land of [those with]
motivated by; with the help of; where they superior/large bodies" with lus (deha) {MSA}Ÿakti-yoga
began with; directed on; successively and lus 'phags (videha); (2) lho 'dzam possessing the capacity; one who possesses a
bu gling (jambudvıpa), the southern 8 6 2 4
]#- ]^d-ac-R^c-
8616
capacity{Lati}
]^n-f-x#]- 8637
]*-v- 8639
{C}antardhatte
Niguma [p.n.] {C}disappear; vanish
kite
Indian female tantric siddh›, "sister" of
]^d-ac-zR^c- 8627
Comment: a big black bird that sweeps down
Naropa who married him, helped him to
on rabbits or small sheep and carries them
renounce the world and herself became a {MSA}asta˙-gama; {C} antardhatte away
tenth ground bodhisattva and is now a disappear; vanish
]*f-]^- 8640
Buddha; founded and now protects the
]^d-ac-zR^c-d- 8628
Shang-fla (zhang pa) lineage of ‰a-gyü-fla
(bka' brgyud pa); taught Kyung-flo-nen-jor {C}k›ºk˝a
(khyung po rnal 'byor) as a sky-goer (mkha' {C}antardhatte {C}doubt
'gro ma, d›ki˚ı) at a cemetery at So˝a; gave {C}disappear; vanish
]*f-]^c- 8641
]^- ]^d-sXe( n-
8618 8629
]*f-]^c-dR#[- 8642
{C}despair
]^-f- 8619
]^n- 8631
breasts; teat
dR#- dR#[- dR#n- R#n-
{C}prabhavati; {C}prasahate (=na {C}k›ºk˝ati; {C} k›ºk˝ate
]^d- 8620
prabhavi˝yati); {C}Ÿakya; {MV}Ÿak-; {C}hesitates; desires; doubts
{MV}s›marthya; {C}pratibala
]*f-]^c-dX[* -t#r- 8643
disappearance; west ability; able; potency; power; capacity
Nø(r-i#[-v-ei#n-N‘r-]^d-a- {C}be able to; is powerless; capable of
{C}k›ºk˝›yitva
enduring; is possible; be able; can; lends itself
the disappearance of dualistic appearance with {C}(state of) hesitation; perplexed
to; capable; able to; competent
respect to emptiness
h·en-]^n-V“]-[^-dX-dz#-sX#c- ]*f-]^c-f#-frz-d- 8644
]^d-W#-c#-d(-a- 8621
a special capacity
]*f-]^c-f*[-a-f#-frz-d- 8647
{MSA}bhr›nti-m›tra {C}go-p›la
mere error {C}cowherd
frz- frz- frz- frz-
](c-d$- e]r-
8660 8671
{C}ni¯k›ºk˝a
{C}free from doubt {LCh,C,MSA,L}ma˚i {C}anujñ›ta
](- jewel
8648
give; grant; make
{C}sanction; ordained
](c-d$-y$-b*v- 8661
e]r-d- 8672
{MSA}mara˚a
death fire crystal jewel {MSA}anujñ›na
](]-a- 8650
](c-d$-c#]-y*]- 8663
give; grant; make
e][- 8673
{C}›vi˝˛a; {MSA}›kr›nata; {MSA}zil gyis non {C}ma˚i-ratna; {C}ratana
pa = abhibhÒta
precious jewel
{C}possessed essence; important point; pith; essential
{C}jewel; gem; treasure of the wishing jewel
](]-az#-cr-dl#]-t]-[^-zR^c-l#r- 8651
v$n-W#-e][-y*-nc-
](c-d$-c#]-a(-y*- 8664
](c-f*[-a- 8665
e][-fpc-eo^en-az#-sC-d- 8674
{C}avakr›nta {MSA}adhana
final subtle essential{N}
{C}entered into poor
e][-’fn-b*n-[e(n- 8675
](c- 8653
](c-x(rn-n$-eor-dc-z[([-v- 8666
](n- {C}space
8667
](c-y*- 8654
e]f-eC-^ 8677
{C}mah›-dhana obtain; receive {ri sbug sprul sku blo gsal bstan
{C}immensely affluent skyong's rdo rje dbying gi dbang kyi brgyud airplane
'debs mon lam dang bcas pa bdud rtsis sprin
](c-eo(r- 8655
{C}turn back; reverse; overturn; basis and what does not abide
{C}exposition of what can be and what cannot
{MV}sth›na; {MSA}vyavastha; nrn-‰Xn-W#-nc-f#e-n(en-e]n-R^c-a-]- be
{C,MV}pratisth›; {MV}sth›; {MSA}sth›t¸;
{MV}sth›nıya; {C}sa˙ti˝˛hate; {C,MSA}sthita when on the Buddha ground the eye and so
e]n-[r-v$n-[r-v(rn-Nå[(≈ - 8703
last; stay; place; abode; topic; object; Nå≈[- Nå≈([- Nå≈[- Nå≈([-
retention {MV}prati˝˛h›deha-bhoga
r›ja-g¸ha
{C}abide in the world; home; at home; abode, body, and resources
R›jag¸iha
supported; settled; established; becomes; stands;
name of a park near Benaras where Buddha
e]n-]n- 8704
takes place; occurs; comes about; realm; stately
delivered many of his sermons
house; world (e.g.: sva-bhavana; his respective
{C}sthitv›; {C}viharati
world); residence; male organ; place of rest;
having abided; having dwelt; having remained
room; track; an entity which corresponds to;
e]n-‰Xv-a(z-# wd-o^- 8692
e]n-r]- 8693
{C,MV,MSA}sth›na {C}(=vyavasth›na);
e]n-Nœdn- 8685
{C}pratisth›; {C}avasthita; {C}avati˝˛ate;
{MSA,MV}dau˝˛hulya
{C}ti˝˛hati; {C}pratyupati˝˛hati; {C}-stha;
{C,MSA}avasth›; {C}adhik›ra; {C}m›tra assumption of bad states {MV}stha; {C}prati˝˛hate;
state; level; status; period; temporary; abide; dwell; source; state; situation; remain;
e]n-r]-v*]-R#-zy#r-d- 8695
condition; opportunity; temporary state; last; stay; place; abode; topic; object;
context; situation retention
{L}dau˝˛hulya-bandhana
{C}mere(ly); time of; stability; dam; topic; {C}stands still; take one's stand; establish; abide
assumption of bad states
heading in; established; engaged in; abiding; to hang on
there are two kinds: one is the obstructions of
to; settling place; stands; abides; stand up; firmly
vf-‰X^[-v-Nœ≈*-dz#-e]n-Nœdn-W#-N´(-]n- body (lus sgrib), and the other is obstructions
grounded in; have set out; firm grounding; firm
of speech (ngag sgrib)
by way of the level in which the path is foundation; to be supported; support;
e]n-r]-v*]-R#-Ø*]-pfn-t[-zu#e-ac-dX[* -a- 8696
generated in [one's] continuum {TGP} establishing oneself; set up; one who stands
firm; one who stands on; establishment; what
e]n-Nœdn-el]-]n-el]-[^-f#-zR^c-d- {L}sarva-dau˝˛huly›Ÿraya-vinaŸana can be; (as is) stationed; standing place; a place
its status not changing into something destroy all the bases of assumptions of bad Nœ≈*n-;#]-az#-z(e-o^-e]n-az#-dX-d-[r-
else{DASI 597.2} states following production there is the activity of
SW added Engl "context" duration
e]n-y- 8697
continuum
great place; great abode
e]n-Nœdn-W#-dXr-y$d- 8686
l^e- zu$e- l^en- l^en-
e]n-dØ]-a- 8699
{C}s›mıcı-pratipanna
temporary enlightenment {LCh}sthavira engage in accordance with the basis
Sthavira
e]n-dNœv- {C}he makes progress in conformity [with the
8687
Dharma]
e]n-[r-dtn-az#-[dr-a(-e;$en-t]-i*-dc-v* 8700
aeon of abiding
e]n-a-[r-n- 8709
e]n-wr- 8688
]- impeller of physical sense powers that are {MSA}vih›ra-bhÒmi
[dwell-house]; dwelling; place where one is functioning abode and ground
staying one of the two types of impellers (nye bar len
pa) in the Mind-Only School (sems tsam,
citta-m›tra); the other is impeller of
predispositions (bag chags nye bar len)
e]n-f-d$-a- 8734
not suitable as abiding
e]n-ac-R^c-az(- 8724
e]n-a-f-x#]-a- 8712
{N}vatsıputrıya
{C}sa˙vartate
Vatsıputrıya [name of a Buddhist school]
{MV}asth›na abide; remain
e]n-f-x#]-a- 8735
not abide {C}(is) conducive to; lead to (a rebirth)
e]n-a-f*[- e]n-ac-zR^c-
8713 8725
{MV}asth›na
non-abiding; not remaining
{C}aniketa-c›rı {C}avati˝˛hate; {C}sth›syati;
{MSA}sad-dharm›nuv¸˝yati
e]n-f-v*en-a- 8736
not abiding; not remain
{C}wandering without a home abide; remain
{C}stand still; take one's stand on; will come to {C}agatika
e]n-a-f*[-a- 8714
e]n-a-xr-[e-ac-D√rn-o*- e]n-f*[-a-
8718 8741
{C}sthitv›
{C}sam›d›ya vartate {N}an›laya
{C}when he has established
completely adopting the basis baseless{N}
e]n-dX[* - 8731
{C}behave in conformity with; have done
e]n-f*[-ac-Nå[(≈ -a- 8742
(deeds)
{C}viharati; {C}nivasati
e]n-a-vn-el]-[^-zR^c-d- Nå≈[- Nå≈([- Nå≈[- Nå≈([-
8719
abide; remain
{C}dwell; resides {C}aniketa-c›rı
{C}sthity-anyath›tva
baseless practice
e]n-dCv- 8732
becoming other than the basis
{C}wandering without a home
{C}alteration of what has been established
{C}vi˝˛h›
e]n-[f#en-n$-f*[-a-v-dÌ·]-a- 8743
e]n-azr-f*[- 8720
free from abiding
{C}absence of a discontinuous existent [f#en- [f#en- [f#en- [f#en-
{C}sthitasya-anyath›tva
{C}alteration of what is established {C}anilambha-niketa-nirata
{C}pleased with being unsupported by a home
e]n-az#-‰X-^ 8721
e]n-egr-V®- 8744
{MSA}sthiti-k›ra˚a
cause of abiding pañcaŸuddh›v›sak›yika
Five Pure Places
e]n-v-x([-a- 8758
that whose mode of appearance and mode of
abiding are discordant {C}asth›na
{GD:486} abiding in the location baseless
e]n-h·[- 8746
e]([- 8767
e]n-v$en- 8759
right from the side of its measure of
subsistence{DASI 560.3} {MSA}ak›ra; {MSA}upagh›ta;
[abide-system]; mode of subsistence; mode of
{MSA}upat›pin; {MSA}upadrava; {MSA}upa
e]n-el]-R^c-a-fpc-p%e-a- 8747
abiding{N}; way of being; mode of existence; Ωh¸ (or apa Ωk¸?); {MSA}vigh›ta;
way things are; state of things {MSA}vyasana; {MSA}sa˙b›dha
{MSA}ni˝˛h›Ÿraya-par›v¸tti verb: to harm; injure
final changing of the basis e]n-v$en-W#-[(]-f-Ø(en-ac- noun: harm; injury; damage; vessel{BJ 63.7}
without realizing the meaning, that is to say the
e]n-el]-[^-R^c-a- d[e-[^-fc-zR^c-an-e]([-an-]-
8748
e]n-v$en-][-el#- 8761
]-a-zd$f-a-[r-i#-„#-V®-Nø(r-a-[r-„#-d‰X[-Nø(r-az#-‰X-y*c
in the area of VaiŸali{BJ 30.4} Conquest Over Objections; Dam˝˛asena's
actual situation [of the body] which is the basis [Commentary on] the Three Mothers,
e]n-x(rn-n$-R^c-a- 8751
of disease (the first of the three roots of the Conquest Over Objections / Extensive
"Illustrated Trees of Medicine") Explanation of the Superior One Hundred
{MSA}›Ÿraya-par›v¸tti;
{MSA}›Ÿraya-parivartana; [dX*-d! 1 ’f-ac-f-R^c-a! 2 ’f-ac-R^c-a! Thousand Stanza, Twenty-Five Thousand
{MSA}›Ÿraya-pariv¸tti; {MSA}par›v¸tt›Ÿraya Comment: text attributed to Vasubandhu by
Div.: 1) the trunk of the healthy body abiding in some.
change the basis a normal, balanced state, 2) the trunk of the
e]([-[^-f#-c$r-d- 8769
unhealthy body, or diseased body, abiding in an
e]n-x(rn-n$-R^c-az#-fh]-i#[- 8752
unbalanced state
{MSA}›Ÿraya-par›v¸tti-lak˝a˚a Comment: The word (gnas lugs) has the sense not suitable to be vessels{BJ 63.7}
of "status" or "actual situation". This root is
the character of changing the basis
e]([-a- 8770
{MSA}apak›rin
having shown the damage which
harmer f]]! e](]! f]][! e](][!
follows{DASI}
damages expressed{N}#
e](]-ac-zR^c-d- 8798
{MSA}apak›ri-sa˙jñ›
e]([-dX[* -d;([-a- 8788
{MSA}anupagh›ta-d¸˝˛i
e]([-dX[* -v-t#-f#-NIf-az#-d;([-a- 8789
{C}opposes
patience/forbearance/tolerance/endurance
f]]- 8800
unimpaired that does not care about or think about
harmers [i.e., one does not engage in any
e]([-a-l#-d- 8778
e]([-ac-dX-d- 8780
earth bestow wealth, those in the empyrean
realms houses and carriages; those in the
vy›p›dati (=vidve˝ayitum) {C}ka˚˜a (=k›˚˜a)
lower heavens guard the moat and gates of
harm; injure; damage {C}stalk
the heavenly city
f]c-d- 8803
e]([-f#-dX[* - 8791
{MV}upagh›ta˙ … na karoti
harmless; not harmed{BJ 10.8}; healthy; [e*-d-dX*[-a-w-t#e-N“^e-dN®v-R#-f]c-dn-
unharmed
not harm; not injure; not damage since some people act virtuously [yet] are
e]([-n*fn- 8793
tortured by suffering ...{LWT 22}
e]([-ac-n*fn- 8783
f]c-dc-zR^c- 8804
{MSA}vyasana-citta; {MSA}vy›p›da
{C}vy›padyate (=prah›ra-niyaman›t) harmful intent; harmfulness
harmful mind f]c- f]c- f]c[- f]c[-
e]([-n*fn-W#-z[^-b*n- 8794
{C}exert oneself {C}paribhÒta
suffer; harm; torture; torment
e]([-an-dXn-a- 8784
{C}vy›p›da-sa˙jñ›
{C}humbled
conception of harmful intent
{MSA}upakrama-k¸ta
f]c-f*[- 8805
{C}perception of ill-will
cause harm; injure; damage
e]([-n*fn-W#-n*fn-dNœ[*≈ -ac-dX[* - 8795
e]([-dX- 8785
f]c- f]c- f]c[- f]c[-
dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ - {LCh,C}avıci
object harmed Most Tortuous; Most Torturous (Hell)
{C}›gh›tayati
Comment: Name of the worst hell.
produce a mind of harmful intent
{C}cherish malice for; feel anger
f]([-a- 8807
’- 8809
’-b*n- 8819
sarv›k›ra-jñ›na-prameya;
Ÿrotra; Ÿrota Ÿrotra-vijñ›na; Ÿrotra-jñ›na sarv›k›r›-jñ›na-prameya
ear ear-consciousness; ear consciousness object of cognition by an omniscient
consciousness; object of comprehension of an
’-dË([-a- fh]-i#[!
8810
omniscient consciousness
’e- 8821
enumeration; synonym; aspect; form;
{C}kar˚a-cara˚›kara-n›sa-ccheda framework
{C}amputation of ears, hands, feet, and nose pÒya {C}specification; demonstration; method;
pus manner; revolution; in turn (e.g.: {C}sy›t
’-df-env-d- 8814
’-dz#-’f-ac-b*n-a- 8815
nrn-‰Xn-dt(f-V“]-z[n-’fn-W#n-p*e-a-y*]-a(-b#
pÒya-nadı
Ÿrotra-vijñ›na pus-river ]-o^-‰Xn-a-dNø]-a-er-x#]-az#-dNø]-a-[*c-q^]-o^-d
ear-consciousness
; ear consciousness ’e-e#n-er-d- 8823
oen-az#-r(-d(-i#[-u#-Vøc-c#e-ac-dX-l*-]!-f*[-az#-’
See: rna shes f-eCrn-dNø]-an-c#e-ac-dXz(!-
zer- zer- er- er-
’-dz#-’f-b*n- 8816
How is one to understand the imputational
pÒya-pÒr˚a
nature in the teaching of the Very Extensive
Ÿrotravijñ›na filled with pus Great Vehicle [SÒtras] taught by the Buddha?
ear consciousness
’f- It is to be understood through the teachings in
8824
from many points of view [Gyel-tsap's] Illumination of the Path to zy[- zy[- y[- y[-
Liberation / Explanation of (Dharmakırti’s)
’f-eCrn-[^-fc- {C}vicchina
8832
’f-eCrn-[^-fn- 8833
conceptuality
’f-eCrn-f-x#]-a- 8836
vyavaccheda
’f-Ø(e-x(r-n$-Når-d- 8857
’f-eCv( - 8837
thoroughly abandoning thoughts
an exclusionary elimination and an inclusionary
’f-dØen- 8858
’f-pc-a- 8861
[f#en- [f#en- [f#en- [f#en- f∑*]- f∑*]- f∑*][- f∑*][- zy[- zy[- y[- y[-
main object of observation {C}sarv›k›ra-jñat› (=sarva-jñat›) {C}vicchinna
exalted knowledge of all aspects cut off; annihilated
’f-[e-R^c- 8864
{C}removed
’f-a-q^]-o^- 8876
{C}Ÿudhyate
’f-a-ei#n- 8888
of two kinds
’f-a-er-x#]- 8877
’f-a-eo([-a- 8889
dN´(f- N´(f- dN´(fn- N´(fn-
{C}yaj-jatıyo
viŸuddhi-bh›van›-m›rga
whatever aspect {GD:562} [external objects] casting their
very pure path of meditation
{C}its class as it is aspect
’f-[e-a- 8866
’f-a-p-[[-a-[e- 8890
’f-a-[e^- 8878
{C}viŸuddha
{MV}navavidha {C}n›n›-prak›ra
very pure; complete
nine aspects different types; different aspects
{C}purified; pure
’f-a-pfn-t[- 8891
’f-a-[e([-a- 8879
’f-[e-vf-R#-[f#en-a- 8867
{MSA,MV}sarv›k›ra; {C,MV,MSA}sarvath›;
[f#en- [f#en- [f#en- [f#en- [e([- ze([- dq([- ze([- {MV}sarva-prak›ra
{C}vyavasth›na all aspects; all types; all kinds
object of observation by a path of purification
set/state/establish/arrange/register/make a {C}at all times
’f-[e-vf-R#-[f#en-a-fpc-p%e- 8868
record/place [on throne]/put [a signature];
’f-a-pfn-t[-f∑*]-i#[-vf- 8892
array; affix
[f#en- [f#en- [f#en- [f#en- {C}respective determination; distribution;
final object of observation abiding; definite distinction; distinctive f∑*]- f∑*]- f∑*][- f∑*][-
definition {C}sarv›k›rajñat›-m›rga
’f-[e-vf-R#-[f#en-x$v- 8869
path of an exalted knower of all aspects
’f-a-d‰X[- 8880
’f-a-pfn-t[-f∑*]-a- 8893
Sevenfold Reasoning
f∑*]- f∑*]- f∑*][- f∑*][-
dN´≈&c- N´≈&c- dN´≈&c[- N´≈&c[- {C}sarva-›k›ra-jñat› (=sarvajñat›)
’f-d[*]-a- 8872
{C}eka-›k›ra-vyÒha exalted knower of all aspects; omniscient
change/transform into one aspect consciousness
saty›k›rav›din {C}one single aspect {C}knowledge of all modes/aspects
True Aspectarian; True Aspectarian School
’f-a-et#e-o^-Nø]( - 8883
’f-a-pfn-t[-Ø(en- 8895
’f-N‘r- 8873
’f-a- 8874
{C}full understanding in all their modes
’f-a-dt$- 8884
’f-a-pfn-t[-[^- 8896
kind; type; aspect; form in all ways; in every way; in all aspects
{C}specific constitution; variety; way; way; {C}dv›daŸa-›k›ra {C}in all their modes
various; distinction; difference; dissention; {C}with its twelve aspects
break(ing up); differentiation; divided; division;
’f-a-dt$n- 8886
the one ... the others
one of the mtshungs ldan lnga; for others see:
mtshungs ldan {C}daŸadh›
{C}of ten kinds
sarv›k›ra-sarv›rtha-bodha
understand all aspects; realize all aspects {MSA}na ca na viŸudhyati (vi ΩŸudh) {MSA}›k›ra-bheda; {MSA}prak›ra-bheda
neither pure nor impure division of aspects
’f-a-pfn-t[-fh]-i#[- 8898
’f-a-fr-a(- ’f-az#-cd-o^-[dX-* d-
8912 8925
{MSA}sarv›k›ra-lak˝a˚a
character of all aspects {C}bahu-prak›ram; {MV}bahu-vidha {MSA}prak›ra-prabheda; {MSA}prak›ra-bheda
many aspects; many forms; many kinds division of aspects
’f-a-pfn-t[-x(rn-n$-Ô·en-a- 8899
disturb; agitate
’f-a-f*[-ac-Nƒ-ç d- 8914
{GD:135} no mediation of
’f-a-[r-dtn-ac-Nƒ-ç d- 8901
’f-a-gf- 8915
’f-a-[r-fp%]-a- 8902
’f-a-dl#- 8916
array; affix
{C}katividha {C}array; mass; (miraculous) harmony
{MSA}catur-vidha
{C}of how many kinds?
’f-ac-Nœ-*≈ 8930
four aspects; four kinds
’f-a-[^-f- 8904
’f-a-cr-dl#]-f*[-az#-[(]-r*n-az#-D√-( 8919
{C}˝a˜-vik›ram {MV}pragam›lambana
in six ways an awareness which has the subject aspect of object of observation that is understood
ascertaining the meaning of non-inherent
’f-a-d[^]- ’f-ac-f∑*]-a-
8907 8933
existence
’f-a-c#e-a-gf- 8920
{MV}saptavidha f∑*]- f∑*]- f∑*][- f∑*][-
seven types; seven aspects {C}vijñata
vijñaptim›tra
’f-a-N‘-h·en- 8908
know; exalted knower
cognition-only
{C}be aware of; cognized; known; discerned
’f-a-en$f- 8921
{C,MSA}n›n›-prak›ra; {L}n›n›vidha;
’f-ac-z„^e-t#r- 8934
{C}vividha; {MSA}vicitra; {MSA}vaicitrya
various kinds; various forms; various aspects {MV}tridh›; {C,MV}trividha
{C}different species/kinds; manifold; various {C}of three kinds z„^e- z„^e- z„^en- z„^en-
{C}Ÿik˝i˝yate (=viŸe˝yate = vik˝ipyate =
’f-a-N‘-h·en-t]- ’f-a-en$f-t$-Ì-d[^]-dN´f( -a-
8909 8922
vikupyate)
be disturbed; angry; fight
{MSA}citr›k›ra dN´(f- N´(f- dN´(fn- N´(fn- {C}undisturbed
having various aspects; having various kinds {MSA}sapta-tri˙Ÿad-›k›ra-bh›vana
cultivate/meditate on the thirty-seven aspects
z„^e- z„^e- z„^en- z„^en- zeC(v- zeC(v[- eC(v- eC(v[- zeC(v- zeC(v[- eC(v- eC(v[-
{C}k˝ubhyati {MSA}vimukti … paramat› {MSA}vimukti-samat›
become disturbed; become angry; fight highest liberation sameness of liberation
z„^e- z„^e- z„^en- z„^en- zeC(v- zeC(v[- eC(v- eC(v[- zeC(v- zeC(v[- eC(v- eC(v[-
{C}akopanıya {MSA}vimukti-parih›˚i {C}vimucyate
not disturbed; not angry abandon liberation be liberated; be freed
{C}immovable; undisturbed {C}set free
’f-ac-eCv( -d-fh$rn-a- 8945
{C}disturbance
’f-ac-eCv( -dc-dX[* - 8957
’f-ac-R^c-a- 8938
dgv- zh·v!zh°v- dgv- h·v[-
{MSA}vimukti-parye˝˛i zeC(v- zeC(v[- eC(v- eC(v[-
unbalanced state thoroughly investigate/examine/research/seek (vi Ωmuc): {MSA,MV}vimocayati;
x]-ve-v-[dX*-d! 1 ‰X^! Nœ≈*[-ac-dX*[-az#-‰X^! 2 liberation {MV}vimocana
liberate
ŒX*]! Vµ]-t#e-dNœ≈*[-az#-ŒX*]! 3 zu$e-e(! 4 e]n! ’f-ac-eCv( -dz#-[ez-d-[r-d[*-d-xr-[e-ac- 8947
{MSA}vipari˚›ma
zeC(v- zeC(v[- eC(v- eC(v[- zeC(v- zeC(v[- eC(v- eC(v[- change; become; transform
{MSA}vimukti-jñ›na
’f-ac-zR^c-d-f*[-az#-y(n-t]- 8962
{MSA}vimukti-s›m›nya
release; liberation exalted wisdom of liberation
zR^c- zR^c[- R^c- R^c[-
’f-ac-eCv( -dz#-x*-b*n-e;#en-a- 8952
{C}avipari˚›ma-dharmaka
{C}vimukti-jñ›na-darŸana unchanging subject
zeC(v- zeC(v[- eC(v- eC(v[- realize the exalted wisdom of liberation {C}not liable to reversal
{C}nirmukta; {C}vinirmukta (=vyatirikta); {C}vision and cognition of emancipation
{C,MSA,MV}vimukti; {C}vimucyate;
’f-ac-zeCv* -d- 8963
{MSA}mocana; {MSA}vimukta;
’f-ac-eCv( -dc-zR^c- 8953
{MV}vinirmukta; {C,MSA}vimok˝a;
released; liberated; liberation dqCv- zeC*v- dqCv[- zeC*v[-
{C}sundered from; freed; outside; distinct; zeC(v- zeC(v[- eC(v- eC(v[- {C}viv¸˚oti
escaped; free from; deliverance; free; {MSA}(vi Ωmuc): vimucyate comment upon; elucidate; explain
emancipation; be freed from; set free; freedom become liberated {C}uncover; make clear
’f-ac-dt#v-d- ’f-ac-eo]-v-[dd-a-
8976 8990
comment upon; elucidate; explain
{C}uncover; make clear
abandon; give up; subjugate ’f-ac-eo]-v-[dd! zd*dn! sd! s(d!
’f-ac-zeCv( -d- 8965
’f-ac-y$[-e;r- {MSA}viniŸcaya
8977
’f-ac-Ø(e- 8993
{C}vibhavati
will be destroyed; will disintegrate {L}vikalpa; {MV}pragama; {C,MV}(vi Ωk˘p):
dN´(f- N´(f- dN´(fn- N´(fn- vikalpayati
{C}cease to become
{C}vibh›van› (=ni˝˛h›-m›rga¯ ideation; think; conceptualize; conceptual
k˝aya-anutp›da-jñ›nam)
’f-ac-zu#e-ac-dX[* - 8982
consciousness
meditate; cultivate {C}discriminate(s); imagines; think it over;
{C}annihilation; undone; clear understanding; {MV}(vi ΩbhÒ): vibh›vayati thinks to himself; make a false discrimination
undevelopment destroy; disintegrate
’f-ac-Ø(e-t#r- 8994
{C}kalpayati
dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n- {C}avin›Ÿika think; conceptualize
not destroy; not disintegrate
{C}vi˛hapita (=abhÒta-parikalpa-prabhavatv›t) {C}construct; imagine
{C}which does not destroy anything
achieve; attain; accomplish; establish
’f-ac-Ø(e-a- 8995
’f-ac-zu(e-a- 8984
{C}fabricated (by thought-construction)
(Ωk˘p): {C,MSA,TN,MV,L}vikalpa;
’f-ac-r*n- 8971
’f-ac-r*n-a- 8972
{C}discriminate(s); imagines; think it over;
trivyavasth›pakara-dharma thinks to himself; make a false discrimination
{C}viniyata; {C,MSA,MV}viniŸcaya;
three properties of a positer
’f-ac-Ø(e-a-pfn-t[-Nårn- 8996
{MSA}viniŸcita
’f-ac-Ë*n-n$-dVøz-( 8986
ascertain; ascertainment; definite
{C}restrained; controlled; settled; resolve Når- Nå(r- Nårn- Nå(rn-
{C}paŸyati {C}sarva-vikalpa-prahı˚a
’f-ac-Â(n-a- 8973
’f-ac-dVøz-( 9019
without discrimination
’f-ac-pc-a- 9021
{MSA}vikalp›n›˙ sa˙k˝aya¯
’f-ac-Ø(e-ac-f*[-a- 9012
non-ideation; non-conceptualization
’f-ac-Ø(en-a- 9013
{C}vikalpa
’f-ac-zp(c-d- 9023
’f-ac-Vø- 9014
mangled
{L}nirvikalpaka; {C}avikalpita; {C}vikalpanat›
’f-ac-[e- 9024
’f-ac-[e-i#[- 9025
’f-ac-Ø(e-a-x(rn-n$-h·v-d- 9005
{C}vyavalokayati; {C}vilokayati
thoroughly investigate/examine/research (=vyavalokyate); {C}vilokita (=vilokan› =
ideation/conceptualization view; look; see {C,MSA,MV}viŸuddhi {C}(=viŸuddhit›);
{C}looking away; surveying (e.g. {MV}pariŸuddha; {C}pariŸuddhi;
’f-ac-Ø(e-a-vn-dXr^ -d- 9006
{MV,MSA}viŸuddha; {MV}viŸuddhatva
pratıtyasamutp›dam); surveys; cast back (a
look); beheld; behold; consider; look down (on); {very-pure}; very pure; complete; purity{BJ
zdX^r- zdX^r- dX^r- dX^r- one surveys 38.1}
{C}vikalpa-samutthita {C}perfect purity; purify; state of purity
’f-ac-dØen-a- 9016
arisen from ideation; arisen from
’f-ac-[e-a-‰X-y*]- 9027
conceptualization
{C}arisen from discrimination e[en- z[(en- doen!dØen- p(en- {MSA}viŸuddhi-vipula
{C}kalpita; {C}vitarkit›
’f-ac-Ø(e-az#-Nå[(≈ -x$v- extensive purity
9007
impute; designate
’f-ac-[e-a-i#[- 9028
{C}fashioned; imagined; constructed (by
Nå≈[- Nå≈([- Nå≈[- Nå≈([- thought); conjecture
{L} vikalpagocara {MSA}viŸuddhat›
’f-ac-dØen-az#-e;$en- 9017
objects of activity of conceptuality purity
{C}apperceive; assimilates
{MSA}viŸuddhy-up›ya
’f-ac-[aX[( -a-[r-dtn-a- 9057
[}r- z[}*]- [}rn- [}(rn!z[}*][-
method(s) of purity {C}n›yaka
{C}savic›ra
’f-ac-[e-az#-[*-w(-]- 9033
leader; guide
together with discrimination; having
{C}guide; leader discrimination
{MV}viŸuddhi-tattva
’f-ac-V“e( - 9046
{C}with discursive thoughts
pure suchness; suchness of purity
’f-ac-[e-az#-[*-dl#]-i#[- 9034
V“(e- V“(e- V“(en- V“(en-
{C}vivartate; {C}vinirvartate {C}avic›ra
{MSA}viŸuddhi-tathat›
isolate; reverse non-discrimination; non-analysis
pure suchness; suchness of purity
{C}turn away from; turn back on; is diverted; {C}without thoughts discursive
’f-ac-[e-az#-e]n- 9035
turn away
’f-ac-[aX[( -a-gf-R#- 9059
’f-ac-e]n-a-f*[-a- 9047
{MV}viŸuddh›vasth›
{C}vic›ra-m›tra
very pure place; abide in purity
{L}avyavasthita mere discrimination; mere analysis
’f-ac-[e-az#-N‘[( - 9036
non-abiding; not remain {C}with only discursive thoughts
{MV}viŸuddhy-›lambana; viŸuddh›lambana
object of observation of purification{BJ 28.4}; {C}vi˝kadya (=avaskandakena)
very pure object of observation Når- Nå(r- Nårn- Nå(rn-
{C}moving rapidly
Comment: Jik-may-dam-chö-gya-tso takes {C}vivarjayati
’f-ac-’en-a- 9050
this term to mean "object of observation that abandon; give up
is purified [that is, devoid] of contamination" {C}avoid; get rid of; reject
{C}vipÒtika (=vipÒyaka); {L}vipÒyaka
(zag bcas kyis rnam par dag pa'i lam gyi
’f-ac-Nårn- 9062
(=vidÒ˛ika)
dmigs pa). However, other scholars more
{C}festering corpse; worm-eaten corpse;
cogently take the term as referring to an
object that is such that meditation upon it festering Når- Nå(r- Nårn- Nå(rn-
{C}vivarjana; {MV,C}varjita; {L}vis¸jya;
purifies obstructions. For instance,
’f-ac-N‘r-d- 9051
’f-ac-[e-ac-zR^c-d- 9039
’f-ac-N‘r-fj[- 9052
’f-ac-[aX[- 9053
{C}viŸudhyate
’f-ac-Når( -d- 9064
{C}is purified
{L}vic›rita
Når- Nå(r- Nårn- Nå(rn-
’f-ac-[e-ac-dX-d- 9041
analysis; discrimination
{C}vivartanat›
’f-ac-[aX[-a- 9054
{MSA}viŸuddhi eliminate; abandon; dispel
object of purification {C}turning away from
{C}carita-vicarita; {C}vic›rita
’f-ac-[e-dX- 9042
zdXr- zdXrn- dXr- zdX(rn- {C}lacking in; deprived of; without; does not
{C} vipañcita-jña (=rÒpa˚›-lak˝a˚a˙ rÒpa˙ possess
{L}avyavad›na
ity-›dy-abhidh›ne tad-artha anavabodh›n)
’f-ac-zdCv* -d- 9090
non-purification; not purified
{C}cannot understand unless all details are
’f-ac-dXr-dz#-y(n- 9079
explained {MSA}(vi Ωv¸): viv¸˚oti
join; relate; connect
’f-ac-sX-* 9068
{MSA}viŸodhya
’f-ac-dXr-dc-zR^c- 9081
’f-ac-[dX-* 9083
’f-ac-zsCv^ - 9073
{C}analysis
’f-ac-N∂r(≈ -dc-dX[* - 9095
’f-ac-[dX-* d- 9084
{MSA}vikurvita
emanate N∂≈r- N∂≈(r- N∂≈rn- N∂≈(rn-
{C}vibh›ga; {L}vibhajya; {L}vibhaºga; {MSA}(vi ΩŸudh): viŸodhayati
’f-ac-zsC-( d- 9074
{C}vivara˚a wash; purify; practice; purification; purity
divide; open; differentiate
’f-ac-f-R^c-a- 9096
visara˚a {C}distinction; discrimination; revelation
scatter; spread; diffuse
’f-ac-[dX-* dc-dX- 9085
{MV}vyavad›yate {L}nirvikalpaka
purify; cleanse; purification {C}vibh›jan›; {C}vibhajati; {C}vivara˚at›; non-imputed; not designated
{C}vivarati; {MSA,MV,L}vicaya;
’f-ac-f-[e-a- 9098
{MV,MSA}vibh›ga; {MSA}(vi Ωbhaj):
vibh›jayati; {MSA}vibh›vana
differentiate; to separate; open; separate {MV}aviŸuddhi
{C}analysis; analyze; classify; revelation; not purified; impure
explanation; comment upon; investigation;
discernment
{C}vipacyate
f∑*]- f∑*]- f∑*][- f∑*][-
{C}avijñ›ta
dN´(f- N´(f- dN´(fn- N´(fn- having matured; having ripened
{MV}avikalpa˙ m›rga˙ bh›vayati {C}be a result (of karma)
not know
cultivate the path of non-conceptuality
’f-ac-Nƒ]# -a-v-dØ*]-a- 9125
{C}unaware of; not discerned
’f-ac-f#-Ø(e-x*-b*n-V“]- 9114
’f-ac-f#-Ø(e- 9102
{MSA}vip›ka-sa˙niŸrit›
{MSA}jñ›nena gat›¯ … nirvikalpena in dependence upon maturing
{C}nirvikalpa; {C}avikalpa; {C}avikalpanat›
having non-conceptual exalted wisdom
’f-ac-Nƒ]# -a-v-f#-Vø-dz#-z[^-b*n- 9126
non-conceptual
’f-ac-f#-Vø-d- 9115
{C}undifferentiated; indiscriminate;
undiscriminated; without discrimination; dVø- Vø- dVøn- Vø(n-
non-discrimination dVø- Vø- dVøn- Vø(n- {MSA}vip›ka-nirapek˝a-sa˙jñ›
conception not viewing maturation
’f-ac-f#-Ø(e-i#[- {MSA}(a-vi ΩpaŸ): avipaŸyat
9103
{MSA}avikalpika
’f-ac-f#-zh°-d- 9116
non-conceptuality {C}vip›ka-ja
produced from maturing
’f-ac-f#-Ø(e-pdn-x(rn-d;$r-d- {MSA}avihi˙s›; avihe˛ha
9104
discern the method of non-conceptuality mental factors (sems byung dge ba,
kuŸalacaitta): (1) faith (dad pa, Ÿraddh›); (2)
’f-ac-f#-Ø(e-a- zdX^r- zdX^r- dX^r- dX^r-
9105
non-distraction {T}
{C}nirvikalpat›; {MV}avikalpana(t›);
{C}vip›ku
’f-ac-[fc-d- 9118
{MV}nirvikalpa˙ jñ›na˙ (sic)
non-conceptuality mature; ripen
{C}vilohita {C}reward
{C}no discrimination
{C}bloody
’f-ac-Nƒ[( -ac-zR^c- 9131
’f-ac-f#-Ø(e-a-z[([-a- 9107
’f-ac-Ï(rn-a- 9119
’f-ac-f#-Ø(e-a-x#]-a- 9108
very deluded
{C}avikalpa; {L}nirvikalpa (vi Ωkrı˜): {C}vikrı˜ati; {MSA}vikrı˜anti;
’f-ac-Nƒ]# - 9120
{MSA}vikrı˜ana
non-conceptual; non-conceptuality
one-pointed
{C}vip›ku; {L,MV}vip›ka
’f-ac-f#-Ø(e-az#-fh]-i#[- 9109
{C}plays with; sports with
ripen; mature
’f-ac-dÌ°-d- 9133
{MSA}avikalpa-lak˝a˚a {C}reward; karma-result
characteristic of non-conceptuality;
’f-ac-Nƒ]# -a- 9121
{C}vikrı˜at› (=vikrı˜an›); {C}vikrı˜ati;
non-conceptual characteristic
{MSA}vikrı˜ita
{C,MV,MSA}vip›ka; {MSA}vaip›kya
’f-ac-f#-Ø(e-az#-e;$en-dÈ]- 9110
one-pointed
ripen; mature; fruition; maturation {C}playing; play with; sports with
nirvikalpakapratibimba {C}reward; karma-result
non-analytical image
’f-ac-e;#en- ’f-ac-ex(-d-
9145 9155
{MSA}vihi˙s›; {MSA}vihe˛ha
harmfulness {MSA}vipaŸvin; {C}vy›valokita; {C}vispandita
Comment: This is one of the twenty {C}vyavalokayati move; fluctuate
secondary afflictions (nye nyon nyi shu, viewing; look; see {C}restless; throbbing
upakleŸa): (1) belligerence (khro ba, {C}beheld; behold; consider; look down (on)
’f-ac-ex(r-d- 9156
’f-ac-zh°-d-d;([-a- 9136
’f-ac-c#e- 9157
’f-ac-ele- 9137
reverse; reversing
{C}one who causes to turn back; turning away {C}vij›nana; {L,MV,MSA}vijñapti
(vy-ava Ωsth›): {MSA}vyavasth›pita; from; impeded; impediment knowledge; know; ideation; cognition
{MV}vyavasth›pyate; {MV}vyavasth›na;
{C}being aware; conceptualization
{MV}vyavasth›pana
’f-ac-ex*r-d- 9149
{C,MV,MSA}vik˝epa; {C}Ÿik˝i˝yate
’f-ac-ele-a- 9138
(=viŸe˝yate = vik˝ipyate = vikupyate); {MSA}vijñ›panıy›
{MV}vik˝ipta
{C,MV}vyavasth›na; {MV}vyavasth›pana know
distraction
posit; establish; abide
’f-ac-c#e-a-f*[-a- 9160
{C}confusion; (mental) disturbance;
{C}attributes; determination; respective distraughtness; wave (their garments);
determination; distribution; definite distinction; undisturbed; disturbed; dispersed; scattered {C}avijñapti
distinctive definition non-knowledge; not know; non-ideation
Comment: This is one of the twenty
{C}give no hint {about their true nature);
’f-ac-ele-dX-y(n-en$f- secondary afflictions (nye nyon nyi shu,
9139
{C}destroyed; destruction
’f-ac-c#e-az#-[*-w(-]- 9162
’f-ac-el#e-ac-dR#-d- 9141
{MSA}avik˝epa
{MV}vijñapti-tattva
non-distraction
{C}vibh›vayitavya suchness of knowledge; suchness of ideation
’f-ac-ex*r-d-f*[-az#-n*fn- 9151
break down
’f-ac-c#e-az#-[*-dl#]-i#[- 9163
’f-ac-ex*rn-a- 9153
{C}avijñapanıya
{MSA}vyavasth›na˙ pariccheda¯ not an object of knowledge; not known; not an
{MSA}vik˝ipta
analysis of the presentation object of ideation
distraction
{C}something which cannot be
intimated/conveyed
{LCh}avijñapti-rÒpa; avijñ›ptirÒpa
{C}vikira˚a; {C}viŸodhayati; {L}vinodayanti;
non-revealing form; non-revelatory form {C}vijñeya; {C}vijñ›na-gata {MSA}vinayana
’f-ac-n(fn- 9191
’f-ac-v(e-]n- 9172
cognize; be conscious of think; intend
{C}vivarti
{C}is informed about z[#-]#-x$]-c#r-e]n-sX#c-d[e-e#n-’f-ac-dnf!
’f-ac-db[-a- 9184
having reversed; having returned I am intending [this work] so that this system of
{C}rid of pure oral transmission remains for a long
{LCh}vy›khy› time{GZ 64a.6}
’f-ac-b*n- 9173
explanation; an explanation JH: check ex. Eng 1; SW
’f-ac-db[-az#-c#en-a- 9185
{MV}vijñ›na added it
consciousness; cognition
’f-ac-env-d- 9192
vy›ky›-yukti
’f-ac-b*n-a- 9174
Vasubandhu's Reasoning for Explanations (P.
5562, vol. 113) {MSA}vi˝pa˝˛›; {MSA}vispa˝˛a
{MSA,MV}vijñ›na; {C}vijñata clarify
’f-ac-db#e-]n- 9186
consciousness; cognition
’f-ac-dnf- 9193
having destroyed
think; intend
{C}sad¸Ÿa-vijñ›natva {C}annihilation (by meditation); annihilated;
non-similarity with consciousness one who develops to the end z[#-]#-x$]-c#r-e]n-sX#c-d[e-e#n-’f-ac-dnf!
{C}his consciousness conforms to I am intending [this work] so that this system of
’f-ac-db#e-a- 9187
’f-ac-b*n-a!-’f-b*n- 9177
{C}›dhm›taka
vijñ›na [dX^r- zdX#]- sX^r- sX^rn- think; thought; intended; intention
consciousness {MSA}vidÒ˝a˚a {C}swollen corpse
disbelieve; refute
’f-ac-b*n-a-a(- 9178
{MSA}vijñ›t¸
cognizer
’f-ac-b*n-a-s]-h$]-[r-V“]-a- 9179
{C} anyonya-vijñ›na-samaºgin
{C}mind on other things; his mind on other
kinds of talk
{C}reflection f#-[e*-d-[r-[e*-d-;e-dtn-er-e#n-dN“^n-a!
z[#-]#-x$]-c#r-e]n-sX#c-d[e-e#n-’f-ac-dnf! division (?) Definition: That which is included within
I am intending [this work] so that this system of ’f-[dX*[-ei#n-a-dl#-a-[r- non-virtue and contaminated virtue
pure oral transmission remains for a long
time{GZ 64a.6}
there is a twofold division and a fourfold [dX*-d! 1 zs*]-dX*[-W#-vn! 2 Ô·en-dX*[-W#-vn!
division (???){Y}
JH: check ex. Eng 1; SW Divisions: (1) impelling karma; (2) completing
’f-zdX[* - karma
9207
added it
Comment: There are six types of causes:
{MSA}vicaya fruitional cause (rnam smin gyi rgyu),
’f-ac-dnv- 9196
co-arisen cause (lhan cig byung ba'i rgyu),
differentiate; separate; open; separate creative cause (byed rgyu), cause of
dnv- n*v- dnv[- n*v[- similar lot (skal mnyam gyi rgyu),
’f-zdX[* -a- 9208
*vip›k›vara˚a
’f-[aX[-dnf-a-t]- 9197
discrimination; analysis
vip›ka-phala
{C}who accomplish {C}aneka-rÒpa
fruitional result; fruitional effect
many aspects and forms
’f-Nårn- 9200
one of the five types of effect ('bras bu); for
{C}in great variety; different in form; one of
others see: 'bras bu; whatever is a life faculty
many
Når- Nå(r- Nårn- Nå(rn- of a being in cyclic existence is a fruitional
’f-f#-Ø(e-a- 9212
{C}vivarjayati result, and is the effect of an impelling action.
abandon; give up
’f-Nƒ]# -R#-x(]-o]- 9220
{C}avikalpa; {C}avikalpanat›; {C}avikalpaka
{C}avoid; get rid of; reject
non-conceptual
fruitional good qualities
’f-zs*v- 9201
{C}undiscriminated; without discrimination;
’f-Nƒ]# -[e- 9221
non-discrimination; he should not discriminate
{C}viv¸ddhi
’f-Nƒ]# - 9213
increase; impel {MSA}vip›ka-Ÿuddhi
{C}increase; growth pure maturation; pure fruition
{C}vip›ka; {MSA}prap›ka
’f-zsC-( ’f-Nƒ]# -’f-b*n-
9202 9222
fruition; maturation
{C}karma-result; result; reward; {GD:801}
{MSA}vis›ra [karmic] effect vipakavijñ›na
scattering Synonym: fruitional result (rnam smin gyi fruitional consciousness (a partially purified
'bras bu) continuation of a mind-basis-of-all)
’f-dXr- 9203
’f-dXr-e#-y(n- 9204
’f-c#e-a- 9236
beyond consciousness
N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[- vijñaptika; vijñaptiv›din
{PH} add contextual
sarv›k›r›bhisa˙bhodha Proponents of Cognition
Comment: They are called "Proponents of references to D o l fl o - fl a ?
complete training in the aspects
Cognition" because they propound that all
[(]-e#te dXr-n*fn-W#-N∂≈(c-d! p*e-y*]-R#-N´ç&d-a! phenomena are of the nature of fifteen ’f-db[- 9246
’f-db[-c#en- 9247
Equivalents: Bodhisattva training; Mah›y›na lıla; {LCh}vikrı˜ita
achieving; achieving through armor; [diverse-play]; sport; play; activities
Bodhisattva's exalted knower; Bodhisattva's vy›ky›yukti
’f-v(e- 9238
clear realization Vasubandhu's Reasoning for Explanations (P.
5562, vol. 113)
’f-dÔ%]-a- 9228
{C}viniv¸tti
’f-dnfn- 9248
’f-dle- 9229
{C}reflection
’f-ac-b*n-a-
’f-dnv- 9249
{N}vyavasth›pita
presentation{N} vijñ›na
[diverse-know]; consciousness; main dnv- n*v- dnv[- n*v[-
’f-dle-a- 9230
’f-dle-f*[-a- 9231
vijñ›n›h›ra
plural marker
sustenance of consciousness
{C}asam›hita
’z#-fr(]-ac-b*n-a- 9251
one of the four sustenances (zas); for others
not in meditative equipoise
see: zas
{C}unconcentrated {MSA}Ÿrotr›bhijñ›
Entry originally said “las” instead
’f-dle-c#f-az#-’f-db[- clairaudience {T}
9232
of “zas” {T}
’c-NI]-a- 9252
’f-b*n-fpz- 9241
Explanation of the Stages of the Presentation ?
[Dzong-ka-ba's commentary on N›gabodhi's
{C}vijñ›n›nta {MSA}kar˚a-sukh›
Ordered Stages of the Means of Achieving
limit of consciousness pleasant to the ear {T}
Guhyasamaja]
{C}infinite consciousness
’v- 9253
Check English {T}
’f-b*n-fpz-xn- 9242
’f-dle-db[-a-v- 9233
rest; tranquillity
{C}vijñ›n›nta; vijñ›n›nantya
’v-zdXc( - 9254
with respect to explaining the presentation ...
limitless consciousness
’f-ex*r- 9234
{C}infinite consciousness {LCh,MSA}yoga; {C,MSA}yogin; {C}yogu
one of the four formless absorptions [tranquillity-receive]; yoga; yogin [one who
{MSA}vik˝epa
has calmed the mind and attained the ability to
’f-b*n-fpz-xn-Nœ-*≈ fy*[- 9243
distraction analyze phenomena]
See: rnam par g.yeng pa
{C}vijñ›n›nanty›yatana Vµz#-’v-zdX(c-
{C}sense-field of infinite consciousness deity yoga
{MSA}yogopani˝ad sole yoga; single yoga; yoga having a single {C}yogam ›padyate
cause of yoga [deity] {C}make endeavors; make efforts
d[* ]-Nø(r-d[*(1)]-ac-eC
Divisions: yogic^dground
-an-Nø(rof-a-Ø(oneen-az#
who -realizes
’v-zdX( ’v-zdXc( -’f-ac-f#-Ø(e- 9265
{N}anuttara-yoga-tantra
the selflessness of persons; (2) yogic ground of
{MSA}nirvikalpa … yoga Highest Yoga Tantra; Unsurpassed Yoga
one who realizes the emptiness of duality; (3)
non-conceptual yoga Tantra
the yogic ground of one who realizes the
emptiness of true establishment [of phenomena]
’v-zdXc( -f- 9278
perception{N}
Nå≈[- Nå≈([- Nå≈[- Nå≈([-
fh]-i#[! {L}yog›c›ra; yogac›rya natural; normal; normative; full-fledged
cr-e#-p%]-f(r-f-x#]-az#-d[e-ŒX*]-[^-R^c-az#-l#-Vµe- practice of yoga; {T} Yog›c›ra [name of the [*z#-h°-zu#en-a-[}]-az#-D√(-’v-f-Nœ≈*-dn-
Yogic-Practice School = Mind-only School of
;$r-zdC*v-R#-o#r-r*-zj‹]-vn-Nœ≈*n-az#-Ø(e-dCv-f-z„^ Great Vehicle Buddhism]
since at that time a natural attitude mindful of
fright will be generated{MSI 514}
v-dz# -zsen-‰X ^[-W#-f∑*]-a! non-mistaken [ee-a-ei#n-’v-fc-e(-d-x([-Wr-
Definition: a non-conceptual
’v-zdXc( -Nå[(≈ -a-a- 9270
sharp; acute
yogi-pratyak˝a-pram›˚a
direct perceiver that is a yogic direct Nå≈[- Nå≈([- Nå≈[- Nå≈([- e;$r-e#-z([-’(]-
perceiver yog›c›ra-sv›tantrika-m›dhyamika sharp rays of speech{DASI 552.1}
one of the five types of direct perceiver that Yog›cara-Sv›tantrika-M›dhyamika; Yogic
’(]-a(- 9285
induces ascertainment from itself; for others Autonomy Middle Way School
see: rang las nges kyi tshad ma
’v-zdXc( -Nå[(≈ -az#-[d$-f-cr-d‰X[^ -a- 9273
{C}tık˝˚a
one of the four types of direct subsequent Yogic Practice Middle Way Autonomy School
cognizer; for others see: mngon sum bcad ghr›˚a
shes
(1) nose; nostril
(2) various; varieties
N‘-’f-b*n- 9288
appearance
School
{C}(is/can be) conceived; conceive; comes
ghr›˚avijñ›na
under the concept of; becomes/is conceivable;
N‘-h·en-z[^-b*n-l^en-a- 9300
nose consciousness
have a conception of; appears; is beheld;
N‘-dz#-[dr-a(- 9290
appear bright; is equal to; manifest oneself;
l^e- zu$e- l^en- l^en- form; illumination; splendor; spread the light;
ghr›˚endriya {C}n›n›tva-sa˙jñ›pas¸to radiance; lustre; come to hear
nose sense power engage in conceptions of varieties
{C}intent on the perception of multiplicity
cen-a-env-dc-N‘r-d-
see sna dbang for definition
to which the coarse appears clearly
N‘-h·en-”(-Ë*- 9301
N‘-[dr- 9291
p-fv-az#-N‘r-l*]-
ghr›˚endriya variegated vajra the appearance and conception of ordinariness
nose sense-power
N‘-h·en-a- 9302
N‘r-r(- 9311
fh]-i#[!
{MSA}citra
cr-zdCn-N‘-b*n-W#-p%]-f(r-f-x#]-az#-d[e-ŒX*]-dX*[- N‘r- N‘r- N‘r- N‘r-
various; variegated; the varieties
{C}sa˙d¸Ÿyate; {C}avabh›sa; {C}›loka
az#-y-]n-dle-az#-]r-e#-e;$en-t]-[˚rn-d! N‘-h·en-n$-N‘r-d- 9303
appear [with terminator]; appearance factor
Definition: clear inner form, qualified by acting {C}appears; is beheld; appear bright; is equal
as the uncommon empowering condition of its N‘r- N‘r- N‘r- N‘r- to; manifest oneself; form; illumination;
own effect, a nose consciousness {MSA}citr›bh›sa splendor; spread the light; radiance; lustre
one of the five divisions of internal form appear as various
N‘r-r(c- 9312
N‘-b*n- 9305
N‘r-y- 9313
various kinds
N‘-Ì°- 9293
ghr›˚a-jñ›na
nose consciousness
N‘r- N‘r- N‘r- N‘r-
upperpoint (?); tip of the nose (?) appearance factor
fh]-i#[!
N‘-Ì°c-z([-p#e-N´f( -a- N‘r-doen-et#e-o^-z[*nC -
9294 9314
cr-e#-p%]-f(r-f-x#]-az#-d[e-ŒX*]-N‘z#-[dr-a(-[r-
dN´(f- N´(f- dN´(fn- N´(fn- [f#en-ŒX*]-[}#-v-dØ*]-]n-Nœ≈*-dz#-c#e-a! N‘r- N‘r- N‘r- N‘r-
meditation on a drop of light at the upper point Definition: an awareness which arises in {C}(is/can be) conceived; conceive; comes
[tip of the nose?] ...{TGP 40} dependence upon its own uncommon under the concept of; becomes/is conceivable;
empowering condition, a nose sense-power, have a conception of; appears; is beheld;
N‘-h·en- 9295
and an observed object condition, a scent appear bright; is equal to; manifest oneself;
one of the five divisions of sense form; illumination; splendor; spread the light;
{L,MSA}n›n›; {C}n›n›tva; {C,MSA}citra;
{MV,MSA}vicitra; {MSA}vaicitrya; {L}viŸe˝a; consciousness (dbang shes); the other four radiance; lustre; come to hear; {GD:401}
{C}vividha correspond to the other senses mixing of appearance and denomination as
[various-collection]; the varieties; variegated; [being] one
N‘-b*n-W#-fXr( -dX- N‘r-Nør( -ei#n-h·en-
9306 9315
various
{C}all; different; distinguished; difference;
manifold; multiplicity; manifoldness;
apprehended object of a nose consciousness N‘r- N‘r- N‘r- N‘r-
definition of scent-source (dri'i skye mched) composite of appearance and emptiness{N}
differentiation; bright
N‘e-e#-ei*]-fhfn- 9307
N‘-h·en-W#-z[^-b*n-[r-dCv-d- 9296
{C}s›lohita; {C}s›lohita-›matya
{MSA}n›n›tva-sa˙jñ›-vigati
{C}maternal relative; relation; kinsmen
free from various conceptions
N‘en- 9308
N‘-h·en-i#[- 9297
mantra
{C}n›n›tva
mantra
variousness; variety; variegated
N‘r- N‘r- N‘r- N‘r- N‘r- N‘r- N‘r- N‘r- N‘r- N‘r- N‘r- N‘r-
{MSA}avabh›sa; {MSA}›bh›sa; {C}apratibh›sa {GD:556} operating through appearance
{GD}pratibh›; {C,TN,N}pratibh›sa; non-appearance; non-perception; no light;
N‘r-dc-R^c- 9333
{MV}pratibh›s-; {C,MSA,MV}pratibh›˝a non-illumination
{C}(=prabh›sa); {MSA}pratibh›˝ita;
appear; perceive; light; illuminate; {C}imageless; non-apparent
N‘r- N‘r- N‘r- N‘r-
appearance; illumination
N‘r-d-f*[-a- 9324
{C}sa˙d¸Ÿyate
{C}sight; exhibit; visible; (act of) seeing;
to appear; perceive; light; illuminate;
exhibition; vision; is seen; has appeared; has N‘r- N‘r- N‘r- N‘r- appearance
seen; reflection (of an object in a mirror);
{C}apratibh›sa
reflection of an object in water; image;
N‘r-dc-R^c-a- 9334
N‘r-d-z([- 9325
{C}›loka; {C}›loka-kari
e;$r- zj‹]- d;$r- ;$rn- to appear; perceive; light; illuminate;
N‘r- N‘r- N‘r- N‘r- appearance
›lokav¸ddhisam›dhi {L}prabh› {C}illumination; radiance; source of light;
meditative stabilization of the increase of light; radiance; splendor bringing light
appearance
N‘r-d-cr-vn-r*n-l#r-d[*]-a-el]-vn-r*n-a- N‘r-dc-zR^c-d-
9326 9336
N‘r-d-i#[-Wr-el]-vn-r*n-a- 9319
which ascertainment is induced by another; one of the three types of direct perceiver that
for others see: gzhan las nges kyi tshad ma;
an illustration is: a sense direct perceiver
induces ascertainment from another (gzhan N‘r- N‘r- N‘r- N‘r-
las nges kyi tshad ma)
apprehending blue which induces a doubting {C}obh›sana
N‘r-dz#-z„^v-a-x([-a- 9327
consciousness that thinks: 'Did I see blue or to appear; perceive; light; illuminate;
not?' (kho bos sngon po mthong ngam ma appearance; illumination
mthong snyam pa'i the tshom 'dren par byed {MV}pratibh›sa-bhr›nti-sadbh›va
N‘r-dc-dX[* -a- 9338
{C}›loka-kara; {MSA}›loka-karatva
N‘r- N‘r- N‘r- N‘r-
{MV}d¸Ÿya-tattva
appearance; illuminator; illuminate; perceiver N‘r- N‘r- N‘r- N‘r-
suchness of appearance; suchness of perception
{C}guidance
operate through the power of appearance
N‘r-dz#-[f#en-ŒX]* - 9331
N‘r-[dr-R#n-f#-zu$e 9341
N‘r- N‘r- N‘r- N‘r- aniyata-pratibh›sa-buddhi "nayu" (in particular, the leaves of the plant)
awareness to which an object appears but is {PH} Clark's _The
without appearance
not ascertained; awareness to which an object
Quintessence Tantras_
fif-dle-N‘r-f*[- appears without being noticed
(p.116) identifies this as
meditative equipoise without appearance fh]-i#[! "chenopodium album" Add?
Comment: A non-conceptual consciousness
of meditative equipoise is said to be "without cr-e#-zu$e-x$v-[^-R^c-az#-cr-fh]-env-dc-N‘r-
N‘[( - 9359
mere appearance it
[dX*-d! 1 [*c-R^c-az#-[dr-fr(]! 2 vf-N‘([-c$r-[^-dX-d-
making someone a suitable vessel for
N‘r-h$v- [*c-R^c-az#-x#[-fr(]! 3 [*c-R^c-az#-cr-c#e
9344
N‘r-c$r-f-[f#en-az#-Øen- 9346
[dr-b*n-v-N‘r-dz#-N‘([-dt$[-f#]-R#-
ghr›˚avijñ›na
[f#en- [f#en- [f#en- [f#en- not the environment and beings that appear to
nose consciousness
a sign which is a non-observation of the suitable sense consciousness; but...{TGP 24}
N‘z-# [dr-a(- 9354
to appear
N‘[( -y$n-dqr-d- 9364
N‘r-v-f-r*n- 9347
ghr›˚endriya
nose sense-power; nose sense power [er- ze*rn- dqr- ze*rn-
aniyata-pratibh›sa {C}udaka-p›tra
one of the five divisions of internal matter
appearance without ascertainment vessel filled with water/fluid
(nang gi bem po); the other four correspond
N‘r-v-f-r*n-a- to the other senses; see sna dbang for {C}bowl of water
9348
definition
N‘[( -i#[-[^-]#-dX[* -a- 9365
*aniyata-pratibh›sa
N‘f^ - 9355
{MSA}a-bh›janatva
]#-N´ç-[ec-[r-d’]-az(! a-nrn- 9394
which is not a vessel; which is not an the word, ni, separates and emphasizes {T} friday
environment
d’d-n*fn- 9381
aen-a- 9395
{LCh,MSA}abhidhy› skin
{MSA}abh›jana-bhÒta … sattva covetousness
aen-a!v$n- 9396
a being who is not a [proper] vessel
d’d-n*fn-t]-[^- 9382
dN‘]-a- 9383
{MSA}(bh›janı ΩbhÒ): bh›janı-bhavati
suitable to serve as a basis
{C}utk˝epa lap
N‘[( -x(rn-n$-N∂r(≈ -d- 9371
a[- 9398
{C}aprak˝epat›; {C}prak˝epa
{C}›ma-bh›jana padma
{C}adding something; without subtracting
{C}unbaked pot lotus
dN‘f- 9386
a[-fz#-c-e- 9400
---ac-dX- 9401
[ae-el#- 9430
SW added tenses "pi wang"
from Tshig mdzod chen mo
[pa˚˜ita-hat]; scholar's hat anum›na-›Ÿraya
1420.1
basis of inference
aû-l*- 9417
a#-kr- 9405
{MV}ameya
child; children limitless; immeasurable {C}ŸÒra; {C}dhıra
a$-o#- 9407
hero; intrepid person
[ae-o^-f*[-a- 9420
{MSA}amit›; {MSA}apram›˚a;
{MSA,MV}ameya; {MV}aprameyatva e;$r- zj‹]- d;$r- ;$rn-
ball{D1} [measure-as-not exist]; limitless;
ŸÒra˙gamo n›ma sam›dhi
immeasurable
a$-v#-n#- 9409
going-as-a-hero meditative stabilization
{C}countless; measureless; quite measureless;
[az-d(- 9435
infinite; illimitable; innumerable; unlimited;
police
magnificent
a$c-‰Xv- 9410
{LCh}vıra; {LCh}ŸÒra; {C}dhıra
[ae-o^-f*[-a-i#[- 9421
[az-d(c-zeC-( d- 9437
{C}j›nu-ma˚˜ala {C}aparim›˚a
{C}knee(s); knee-cap limitless; immeasurable {C}ŸÒraºgama
{MSA}parimita
a([-
measurable
volume; book {C} bahu-ŸÒra-vır›
[ae-[^-f*[-az#-[^n- 9425
{C}many heroic champions
a(-v#- 9413
[az-c√dn- 9439
{MSA}aprameya … k›la
ball limitless time; immeasurable time
waves
a([- 9414
[ae-a- 9426
a(-o#- {L}m›
volume; book measure; limit; fathom
db[-‰X^[-”(-Ë*-Ì°-f(z#-a([-[^-zR^c-h·[-v-df-a(-dt$- [ae-f*[- 9427
fourteen parts.
Ex from S h i p 57b.2 {MSA}ameya-ga
limitlessly {T}
[a*-f∑^[- 9452
"glorious Lo-sang-drak-ba"
to "glory of {C}nirupama
{MSA}mu˝˛i
Lo-sang-drak-ba". Should it {C}incomparable
fist
[a*-gf-R#n- 9465
be "to the glory that is
[a*-[r(n- 9453
Lo-sang-drak-ba"?
{MSA}d¸˝˛›nta-m›tr›t
actual example[BJ 20.4]
[av-R#-wd- 9441
by a mere example
[a*-y- 9454
[a*-el]- 9466
{Ship 64b.2}
get Engl and ex from Ship book [Tibetan style] {C}nidarŸana
64b.2 get "rgya dpe" example from other example
Ship {C}definte statement; definition
[av-R#-d*z-$ 9442
[a*-i#-b^-Ì-ei#n- [a*---c#-f(-fw]-
9455 9467
[av-d*z^!
{MSA}dv›vi˙Ÿaty-upama {MV}citrakara-d¸˝˛›nta
{C}Ÿrı-vatsa
twenty-two examples the example, an artist, {T}
[glory-of-calf] endless knot
[a*-i*c-zuv- [a*-v-dØ*]-R#-h[-f-
9456 9468
{C}the Ÿrıvatsa sign
get from M-W
{GD:681,714} upam›na valid cognizer based upon an example
[av-V“]- 9443
{GD:681} analogy; {GD:714} comparison one of the four types of tshad ma according
to Dharmakırti; for others see: tshad ma
[a*-Nø]( -a- 9457
{LCh}Ÿrımat
[a*-v-dØ*]-o*-c#en-an- 9469
[glory-possessing]; glorious
dNø]- Nø]( - dNø][- Nø]( [-
[av-V“]-y(n-eCen- {LCh}d›r˝˛›ntika {MV}d¸˝˛›nta-sanniŸraye˚a yukty›
the glorious Dharmakırti Exemplifier [either Sautr›ntika or a school of through reasons depending on examples {T}
Sautr›ntika]
[a$r- [a*-b#r-ei#n-vn-f*-zdXr^ -d-
9444 9470
[a$r-ei*]- 9446
{MV}›k›Ÿa-d¸˝˛›nta {MSA}aupamya-m›h›tmya
the example, space, {T} greatness of the example
{C}par›ya˚a; {C}Ÿara˚a
[a*-dX[- [a*z-# y(n-
9460 9472
{C}final relief; refuge
[a$r-d$- 9447
{C,MV}vyañjana {MSA}d¸˝˛›nta-dharma
[80] signs [of a Buddha or cakravartin] phenomenon that is an example; {T}
army{S}
{C}letter; verbal expression; minor exemplatory phenomena ?
[a$r-h·en- 9448
characteristic; method
[a*z-# [(]- 9473
{C}bala-k›ya
fh]-[r-[a*-dX[-
{MSA}aupamy›rtha
{C}army the [32] marks and [80] signs [of a Buddha]
meaning of the example
get ex. from S h i p SW added
[a$r-d;r-e#n-l^n-a-l*n* -dX-dz#-‰X[^ - 9449
dË([- Ë([- dË([- Ë([- d;([- d;([- d;([- d;([- those having discrimination
(ud-› Ωh¸): {MSA}ud›harati; {MSA}ud›hara˚a
[aX[( -a- 9501
cannot withstand/bear analysis
expressed as an example; stated as an example
[aX[-d;([- 9489
{LCh,C,MSA,MV}vic›ra; {MSA,MV}vic›ra˚a;
[a*c-]- 9476
{MSA,MV}vic›ra˚›; {C}vyupaparık˝a˚a
[able to] withstand/bear analysis (=adhiv›sanat›); {MSA,MV}mım›˙s›
for example analysis; analyze; investigate; examine; cut;
[aX[-b*n- 9490
cutting; discrimination
[a*c-]---Vø-d$z-( 9477
Mım›˙saka
[a*c-en(v-dc- 9479
[aX[-en$f-R#n-[e-az#-v$r- 9493
[aX[- 9480
mım›˙saka
scriptures that are purified by the three
Mım›˙saka
[aX[! [aX[( ! [aX[! [aX[( ! analyses [i.e. free from the three
contradictions]{BJ 10.4}
[aX[( -a-d- 9504
[aX[-N´f( - 9482
an inference that from the sign of a scripture
[aX[( -a-f-fy#n- 9505
[aX[# - 9494
[aX[-zu(e-Nå*v-fc-dXn-v-
[aX[( -az#-o#r-r*-zj‹]- 9508
[aX[-a- 9485
{MSA}mım›˙s›-sam›dhi
{C}suvasanti
meditative stabilization of analysis; analytical
{LCh}vic›ra; {MSA}upabhoga (=spyad pa?) {C}in beautiful spring meditative stabilization
analyze; investigate; examine; cut; cutting{BJ
[aX[( - 9499
[aCv-d- 9509
11.1}; analysis; discrimination
[aX[-a-[r- 9486
[aX[! [aX[( ! [aX[! [aX[( ! {C}lal›˛a
vic›ra; {C}avag›hate {C}forehead
{C}carita-vicarita analyze; investigate; examine; cut; cutting;
Våen- 9510
{C}futile considerations analysis; discrimination{BJ}
{MV}prah›˚a; {MSA}praheya;
Når- Nå(r- Nårn- Nå(rn- {MV}prah›tavya; {MV}heya
{C}harati; {MSA}pratik˝epa; {MSA}viv›sa will abandon; object of abandonment Når- Nå(r- Nårn- Nå(rn-
abandon; give up; eliminate; dispel; dispell; set exalted knower of a Foe Destroyer who has
Når-dc-dX-d-fif-a- 9524
aside gradual objects of abandonment
{C}take away; remove; kills one of the two types of Hearer path of no
Når- Nå(r- Nårn- Nå(rn- more learning (nyan thos kyi mi slob lam); the
Når-ei*]-R#-z[([-h$v- 9516
Når-a- 9517
Når- Nå(r- Nårn- Nå(rn-
Når- Nå(r- Nårn- Nå(rn- [paths of release of a Hearer's path of
Når- Nå(r- Nårn- Nå(rn- {MV}praheya-prah›˚a meditation that are] done in terms of a person
prah›˚a object of abandonment and abandoner who has gradual objects of abandonment
abandon one of the two types of paths of release of a
Når-dc-f-x#]-a- 9526
Når-d- Når-dX-
9519 9527
Når- Nå(r- Nårn- Nå(rn-
{C}k˝ipati
Når- Nå(r- Nårn- Nå(rn- Når- Nå(r- Nårn- Nå(rn- abandoning; abandoner
{L,MSA,MV,C}prah›˚a {C}(=pradh›na); {MSA}h›na (e.g.: {MSA}jñeya-›vara˚a-h›na; {C}hurl; shoot; throw; reject; cast away; move
{C}anutp›dayati (=p¸thak karoti); {C}utsarga {MSA}heya); prah›tavya into
(=tyajanam); {MSA}ayoga; {MV}prahan-; object of abandonment{Gön-chok}; will
Når-D√r- 9535
{MV}varjana; {MSA}viprav›sa; {C}utp›˛ayati
abandon; give up; eliminate; dispel abandon
{C}forsaking; forsaken; effort(s); instruction;
Når-dX-t#e-tc-d- 9528
Når- Nå(r- Nårn- Nå(rn-
prevent from ever recurring; letting go;
abandoning; tear out {GD:628} abandonment of what is not desirable
Når- Nå(r- Nårn- Nå(rn-
Conze notes later on in the same work in
Nårn- 9536
simultaneous objects of
which he translates this as “prevent from
abandonment{Gön-chok}
ever recurring” that it later changes to mi Når- Nå(r- Nårn- Nå(rn-
Når-dX-t#e-yc-dz#-[eC-dt(f-az#-f∑*]-a- 9529
bskyed pa
{C}varjita; {MSA}(vi Ωh›): vih›ya; {MSA}hına
Når-d-[r-dtn-a- (e.g.: vipak˝a-hına); {C}vivarjayati
9520
{MSA}vih›ya pravrajati (pra Ωvraj) alternating production (spel mar skye ba);
{C}roma;{C} roman and production in three types ('gros gsum
to come forth [as a monk or nun] having
{C}hair (on the body) par skye ba).
abandoned [the worldly life] ? {T}
Nå-( 9559
Nårn-a- 9539
{C}uts¸jati; {C}pratik˝ipta
saturday Når- Nå(r- Nårn- Nå(rn-
abandon; give up
abandon; eliminate; give up; dispel;
{C}cast away; reject; cast off; cast out; come
Nåv* - 9555
elimination{D2}
up; let go; (would) discard; let loose; rejected
{C}viv¸ddhi
Når- Nå(r- Nårn- Nå(rn- increase; augment Når- Nå(r- Nårn- Nå(rn-
{C}growth {C,MSA,MV}prah›˚a; {MSA}h›ni; {L}h›na;
{MSA}varjya
{MSA}jaha; {C}k˝ept›; {MSA}pratik˝epa;
due to abandonment; through abandonning D√(-[f]-c#e-az#-N‘r-d-‰Xn-sX#c-Nå*v- {C}varjana; {MV,MSA}vivarjana; {MV}ty›ga;
{T} {MSA}virati; {MSA}vyutth›na;
in order to increase the light of awareness of abandon; eliminate; give up; dispel;
those with inferior knowledge
Nårn-an-cd-o^-sX-* d- 9544
abandonment{N}
Any Tenses {T} {C}rejection; turning away from; removal;
Når- Nå(r- Nårn- Nå(rn- absence; cast off; elimination; rejects
Nåv* -d- 9556
Når- Nå(r- Nårn- Nå(rn- Når- Nå(r- Nårn- Nå(rn- zR^c- zR^c[- R^c- R^c[-
{C}pratibh›ti
{C}s›vaŸe˝a-prah›˚a abandoner
be courageous; inspired
abandonment with remainder
Når( n- 9577
spong ba'i 'du byed brgyad bsgom pa = abandon; eliminate; give up; dispel;
a˝˛a-prah›˚a-sa˙sk›ra) abandonment {C}gandhahastin
compositional factors that are abandonned; Gandhahastin [p.n. of a Bodhisattva]
Nåd( n-a- 9579
{MV}prah›˚a-m›rga
path of abandonment {C}pratibh›na bodhisattva-cary›-avat›ra
⁄›ntideva's Engaging in the Bodhisattva Deeds
Når( -dc-dR#[-a- definite inspiration; definite courage
9572
{C}nirv›haka (=n›Ÿako)
Nå[≈ -a- 9594
{C}c›ritravant
Nå[(≈ - 9638
(about); behave; undo; course apart from {C}one who has not practiced
giving the inner ones use the five fleshes, the five
ambrosias and so forth{TSV 68a} Nå≈[- Nå≈([- Nå≈[- Nå≈([-
Nåz#≈ -# 9625
general
Nå[(≈ -a-’fn- 9646
divisions of the tantras in the New Schools of {C}enters (into); descend; come back to; alight;
general structure Tibetan Buddhism and some Indian sources: plunge into; take off; fathoms; introduces; enter
pact (1) Action Tantra (bya rgyud, kriy›tantra), on; go into
(2) Performance Tantra (spyod rgyud,
Nå[(≈ -a-a- 9647
{C}sectarian
{L,MSA,MV}s›m›nya-lak˝a˚a Nå≈[- Nå≈([- Nå≈[- Nå≈([-
generally characterized phenomenon bodhisattva-cary›-avat›ra
general characteristic ⁄›ntideva's Engaging in the Bodhisattva Deeds
see: spyi mtshan [P5272, Vol. 99]
Nå≈[- Nå≈([- Nå≈[- Nå≈([- Nå≈[- Nå≈([- Nå≈[- Nå≈([- {LCh,C,L,MSA}megha; {C,MSA}abhra
cloud
{MSA}cary› … catas¸ {C,L,MSA,MV}gocara; {L}vi˝aya
{N}cary›-pak˝a
Nå[(≈ -x$v-f-x#]- 9660
{MSA}gocara-pariŸuddhi (e.g.:
Gocara-pariŸuddhi-sÒtra) {C}laghu (=meghu?); {MSA}meghavat
Nå≈[- Nå≈([- Nå≈[- Nå≈([- very pure object of activity {C}nimbly; swiftly; like a cloud
{C}c›rik›
Nå[(≈ -vf- 9662
enjoyer; performer; doer; deeds; an elephant that, like a cloud, is very large
performance; enjoy; make use of; practice; and moves about gently, with magnificent
act out; perform Nå≈[- Nå≈([- Nå≈[- Nå≈([- bearing.
{MSA}catur-vidham ıry›-patha˙
Nå]#ç -v-n(en-an-dN´d#ç n-a- 9677
{LCh,L,MSA}nirm›˚a-k›ya; {MSA}nairm›˚ika
… k›ya; {MSA}nirm›˚ika
Nå-(ç d- 9704
{C}nirmi˚itva; {C}nirm›ya
Emanation Body
emanating
Nåç(! Nåç(! Nåç(n! Nåç(n!
Nåv&ç -az#-er-;e- 9694
{C}having conjured up; magically created;
having conjured up {C,MSA}uts›ha; (ut Ωsah): {MSA}utsahante;
unembodied emanation {MSA}utsahana; {C}utsuku
Nåv&ç -z[}c- 9683
elaborate; spread out; spread; go out;
Nåv&ç -az#-r*n-ac-Nø]( -a- 9695
emanated; sent forth an emanation {C}makes great efforts; show/put forth zeal;
{C}narim›˚ika {C}would create tries eagerly to
emanation body
Nåv&ç -dXn-o*- Nå-(ç d-dNœ[*≈ -a-
9699 9707
{C}apparition
{C}nirmi˚itva
Nåv&ç -a-[e-e#n-[ez-V“]-e#-e]n-v-n(en-ac-Nœ-*≈ dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ -
9687
{MSA}nirm›˚›rthin
Nå-(ç d-y$r-d- 9709
s-e#c- 9732
elaborate
{C}zealous {L}ni¯prapañca; {C}ni˝prapañca;
there; over there
{C}ni˝prapañcya
Nå-(ç dc-Nœ-*≈ dc-zR^c-c(- 9713
s-et#e-f-et#e- 9733
no elaborations; non-elaboration
{C}unimpeded; free from all multiplicity; free
{C}autsukyam ›padyate
from conceptual proliferation siblings from same parents
will generate elaborations
Nån(ç -a-f*[-a- s-fpz-f*[-
9722 9734
{C}makes great efforts; show/put forth zeal;
tries eagerly to
{C}aprapañca; {C}aprapañcan›; {C}anantap›ra
Nå-(ç dc-dX-d- 9714
{MSA}ni˝prapañca {C}boundless
no elaborations; non-elaboration
s-fpz-xn- 9735
{MSA}protsahana; {MSA}prots›han› (e.g.:
{C}unimpeded; free from all multiplicity; free
d›na-prots›han›)
from conceptual proliferation; free from {C}anantap›ra
object of elaboration
impediments; not obsessed; non-obsession; {C}boundless
Nå-(ç l#r-Nœ-(≈ d-f*[-a- 9715
absence of intellectual multiplicity
s-fpc-n(]-]n- 9736
{C}aty-utsahanat›-aparikheda¯
(=uts›ho-aparikheda¯) having gone to the far end{LWT 6.2}
{C}aprapañcat›
elaboration and non-aversion
s-[r-z[}-d- 9737
non-elaboration
{C}the excessive fortitude; the indefatiguability
{C}non-obsession
{MSA}pit¸-kalpa
Nån(ç - 9716
s-f- 9739
proliferations; elaborations
Nån(ç -ac-dX[* - 9726
s-c(v-R#-zeCf- 9744
{C}ancestral
mere elimination of proliferations/elaborations
s-c#-h$-c#-v-Vø(n-a- {C}p›rima
a far mountain [is posited] in relation to a near the other shore {T}
mountain{DASI 598.6} {C}yonder
{C}paropakramita
damage by others; {T} not following because {MSA}p›ra-ga {MSA}p›ramit›-pratisa˙yukta
of faith in the others ? perfect connected with the perfections; having the
attacks by others perfections
s-c(v-o^-sX]# -a- 9758
sc-sX#]-
{MSA}para-du¯kha {MSA}˝a˛-p›ramit›
{C,L,MSA,MV}p›ramit›; {C}p›ra(m);
suffering of others the six perfections
{MSA}p›ra-gamana
{C}attacks by others (e.g.: na parasya practice the six perfections for a long time
Ÿraddhay› gacchati, he does not go by someone dN´(f- N´(f- dN´(fn- N´(fn-
s-c(v-o^-sX]# -a-[}e^ -a- 9770
s-c(v-R#n-w(r-[^-y$[-ac- 9750
{C}p›ra-gantu; {MSA}p›ra-ga
go to the other side
dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n- n*fn-{MSA}p›ramit›n›˙ sa˙niŸraya-bhÒta˙
{MSA}p›ramit›bhinirh›ra-karu˚›
{C}go beyond bodhi-citta˙
the perfection of manifestly established
the mind of enlightenment that is based upon
s-c(v-zeC-( d- compassion; compassion that is perfected in
9752
the perfections
terms of being manifestly established
s-c(v-o^-sX]# -a-’fn-W#-c#en- 9774
{MSA}p›ra-ga
s-c(v-o^-sX]# -a-dt$-dN´d&ç -a- 9763
{MSA}p›ramit›-svabh›va
{MSA}p›ramit›-v¸ddhi entityness of the perfections {C}ap›ra-p›ra-gata (=ap›rap›ra-gamanat›)
increase of the perfections perfection which is a non-perfection;
s-c(v-o^-sX]# -az#-Nå[(≈ -a- 9792
perfection of a non-perfection
s-c(v-o^-sX]# -a-N∂]#≈ -a-[r-h$v-„#fn-[r-d;([-a- 9780
{MSA}p›ramit›-samud›c›ra
thorough practice of the perfections wild boar
]-a-{C}sarva-Ÿik˝›-p›ramit›
se-a- 9806
s-c(v-o^-n(r-dn-]- 9796
regret
s-c(v-o^-sX]# -a-x(rn-n$-Ô·en-a- 9784
s]- 9809
s]-y[- 9810
s]-y[-[^- 9811
{C}p›rami-gato
dN´(f- N´(f- dN´(fn- N´(fn- {C}perfection from here on
{MSA}p›ramit›bhy›sa
s-c(v-sX]# -dt$z-# ‰Xn^ -dXr^ -d- 9800
s]-doen- 9812
s]-z[(en-ac-zR^c-d- s]-a-[r-d[*-dz#-n*fn-
9828 9839
s]-z[(en-ac-zR^c-d-x#]-](- 9829
{C,MSA}anugraha
administer help; do benefit; help {MSA}hita-sukha-hetut›
{C}favor
e[en- z[(en- doen!dØen- p(en- cause of help/benefit and happiness/bliss
{C}upak›ri-bhÒta
s]-e[en-ac-dX-d- s]-a-’f-a-V®-
9819 9841
administer help; do benefit; help
{C}a true benefactor; make subservient to; be
e[en- z[(en- doen!dØen- p(en- {MSA}pañca-vidhopak›ra
used to benefit others
five kinds of benefit
{C}anug¸hıtavya
s]-z[(en-ac-dX[* -a- 9830
s]-d[*-[e(rn- 9821
e[en- z[(en- doen!dØen- p(en- {C}one who brings/bestows benefits
object assisted{D2}
s]-a-v-zu$e- 9844
{MSA}saukhya-hit›Ÿaya
one of the definitions of effect ('bras bu)
thought of benefit and happiness {MSA}anugrahe vartati; {MSA}anugrahe
s]-z[(en-dX[* - 9832
vartate
s]-d[*-dX[* -a-zdCn-d$- 9822
engage in helping
{MSA}hita-sukha-kriy›-phalatva e[en- z[(en- doen!dØen- p(en-
s]-a---dnf-a- 9845
{C}hita-vastutva
{MSA}anugrah›tmaka helpful thing
benefit oneself e[en- z[(en- doen!dØen- p(en- {C}supplying with beneficial things
{C}anug¸h˚›ti
s]-z[(en-z[([- 9825
s]-az#-[r(n-a(- 9848
{C}help; favor
s]-z[(en-’f-a-ei#n- s]-az#-z[^-b*n-
9826 9849
help; benefit; be of use
{C}bestowal; service; welfare; help; deed;
e[en- z[(en- doen!dØen- p(en- made; done; kindly action {MSA}upakara-sa˙jñ›; {MSA}upak›ri-sa˙jñ›
conception of benefit; beneficial conception
{MSA}anugraha … dvividha
s]-a-dN´d&ç -a- 9836
s]-az#-h‹e-[r-V“]-a- 9850
two kinds of help
dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n- {C}hita-vacana
{C}hitopasa˙h›ra
has beneficial words
{C}to provide what is beneficial
{C}he only says what is beneficial
s]-h$]-f#-z„^v-a- 9875
s]-h$]-f#-fp%]- 9876
helper; benefactor; helping; benefitting
interdependent
s]-ac-n*fn- 9859
s]-h$]-[^n-fif-Ôn-p-[[-Wr-x#]! 9872
s]-ac-n*fn-a- 9860
s]-h$]-fh$rn-V“]-’f-a-V®-fh$rn-Wr-x#]! 9878
{C}hitai˝it›; {MSA}hit›Ÿaya
helpful mind; beneficial mind
s]-h$]-Nœ-*≈ d-v-e*en-f#-dX[* -a-xr-x#]-az#-el#-
observed as a common locus between different s]-h$ ]-Nœ-*≈ d-v-e*en-f#-dX[* -a-xr-x#]-az#-el#-
that which is observed as a common locus of
{C}solicitude substantial entities [established at] the same being associated with the five types of mutual
time and does not serve as an obstacle to
s]-sXc# - association and not acting as an obstacle to
9861
s]-dX-d- 9862
{LCh,MSA} mitra
{MV}hita mutually compatible
will benefit; will help; helpful object
s]-fj[- 9880
s]-dX[* - 9863
{C}hita˙-kara
{C}hita˙-kara; {MSA}upak›rin; benefit; help; benefactor; helper
{MSA}hita-kara; {MSA}hit›dh›na {C}one who brings/bestows benefits
helper; benefactor; benefitting; helping
s]-fj[-dÌ°c-V“]- 9881
s]-x(]- sv-y*]-N“-*
9884 9897
{GD:486} profound
s]-x(]-R#-x]-ve- 9885
mah›sa˙ghika
s$e-e#-z„^v-‰X-^ 9908
mah›s›˙ghika
s$en- 9909
{C}mah›-anuŸa˙sa Mah›s›˙ghika
great benefit an early Indian Buddhist school thought by deep; innermost; inner
{C}of great advantage some scholars to have been a predecessor of
s$r- 9910
Mah›y›na
sd-ac-R^c-a- 9887
sv-y*c- 9900
{MSA}skandha
›veŸa aggregate
{C,MSA}pr›ye˚a; {C}bhÒyastvena
possession [by demons] See: phung po
(=b›hulyena); {MSA}b›hulyena
sf-a- s$r-a(-
9888 9911
mostly; usually; many
as a rule; in abundance
{MSA}par›jita {LCh,C,MSA,MV}skandha; {C,L}r›Ÿi
conquered; defeated {T}
sv-y*c-f#r-e#-p(e-fc-N∂≈(c- aggregate; mental and physical aggregates
it is mostly affixed at the beginning of names {C}pile; category; mass; heap; trunk; shoulder;
sc- 9889
most
i*c-v*]-R#-s$r-a(-
{C}›ra-p›ra˙ gacchati
sv-a- 9902
appropriated aggregates
go from nearby to far away
{C}goes from this shore to the other shore ordinary [dX*-d! 1 e;$en! 2 h·c-d! 3 z[^-b*n! 4
;$r-zu$e-sv-a- z[^-dX*[! 5 ’f-ac-b*n-a!
sc-sX]# - 9891
p›ramit›-y›na
sn-sf-an- 9904
Perfection Vehicle
d$-
sc-sX]# -p*e-a- 9893
{C}p›r›jik› e[en- z[(en- doen!dØen- p(en-
{C}an offence deserving expulsion a being imputed in dependence upon any among
sc-sX#]-R#-p*e-a- the five aggregates
p›ramit›y›na
definition of person (gang zag)
Perfection Vehicle
˝a˜-p›ramit›
[beyond-gone-six]; the six perfections
s$r-a(-xr-[e-ac-;[-a- 9915
z[#-N‘r-e#-s$]-h·en-gf-
{C}sa˙k˝aya the mere marvels of what appears in this b›rhaspatya; c›rv›ka
completely extinguish the aggregates lifetime B›rhaspatya; Hedonist {T}
{C}complete extinction one of the unorthodox (n›stika) schools of
s$]-x(]-dtn- 9927
{MSA}sa˙panna
marvels; perfect; complete; marvelous; cÒ˜ika
n- {C}anupadhiŸe˝a-nirv›˚a-dh›tu sublime; perfection; marvel; wonders; good powder
things
s$v- 9939
the sphere of nirv›˚a without remainder
s$]-n$f-h·en-a- 9929
{C}the realm of Nirv›˚a which leaves nothing
behind [d$v! zd$v! s$v! s$v[!
{LCh,MSA,MV}sa˙panna; {MSA}Ÿre˝˛ha
s$r-a(z-# fh]-i#[- 9918
{C,MSA,MV}sa˙patti {C}(=sa˙pad);
{C}sa˙panna (= sam›panna); {C}ni˝patti verb: offer; present; to give (hon.)
{N}skandha-lak˝a˚a (=parini˝patti = parini˝padyante); noun: offering; present
marvels; wonders; perfect; complete; Thumi (p.160) has 'buld for the
character of the aggregates{N}
marvelous; sublime; perfection; marvel; good
imperative (skul tshig) {T}
s$r-a(z-# Vµe-f-f-v$n-az#-fX-r]-vn-z[n-a- 9919
things
s$]-n$f-h·en-a-v-r*n-ac-zR^c-d- 9931
z-p%e{MSA}anupadhiŸe˝a-nirv›˚›vas›natva
-a- zdX^r- zdX^r- dX^r- dX^r-
final nirv›˚a without remainder
zR^c- zR^c[- R^c- R^c[- {MSA}utkar˝a-viŸe˝a
{MSA}sa˙patti-niyatip›ta special excellence; particular perfection
s$r-en$f- 9922
become definite with respect to completion;
s$v-[^-dXr^ -dz#-[f#en-a- 9942
become definite with respect to marvels
possibility{N}; any other possibility; another
s$]-n$f-h·en-a-Vµe-a- 9932
category; additional category [f#en- [f#en- [f#en- [f#en-
s$[- 9923
{MSA}adhika … sa˙patti {MV}prakar˝›lambana
special completion; special marvels object of observation of perfection
{L}cÒ˜ika
s$]-n$f-h·en-az#-d[*-d-[e-v-f-yen-a-i#[- s$v-sX]# -
9943
9933
apex; summit; top
s$]- 9924
{MSA}sa˙patti-sukhe˝v asaktat› full development
{L}sa˙pad
non-attachment to the marvelous bliss ? {T} o#r-r*-zj‹]-s$v-sX#]-È*[-t#r-
s$]-n$f-h·en-ac-zR^c-d- one gains full development of meditative
9934
accomplishment; achievement; possession
stabilization{TGP 26}
s$]-a- 9925
s$c-d$- 9935
{C}agrat›(˙-k›rayati)
thursday {C}cause to achieve the highest
s(rn- particle]
9961
impelling action
{C}arms
s*dn- 9948
zs(r-! zs(rn! s(rn! s(rn! D√-f-[r-fe(]-a-zuf-[av-[dXrn-v-sXe-zhv-v(!
{MSA}vigh›tin; {MSA,MV}vyasana;
go [past tense stem, 'to go', 'come') (hon.) I bow down to the lama and protector
{MSA}vigh›ta
Mañjugho˝a
s(- 9949
to become destitute; destitution ? {T}
lv-et#e-sXe-ei#n-
s(rn-a- 9962
{MSA}puru˝a one face and two hands
person; man
{C,MSA}vyasana {C}(=upagh›tam); {L}vipad;
sXe-e#-fp#v- 9973
s(rn-ac-zR^c-az#-vn- 9965
zR^c- zR^c[- R^c- R^c[- dR#- dR#[- dR#n- R#n-
{C}puru˝estriya {C}namayayati
{C}to men and women zR^c- zR^c[- R^c- R^c[- suitable for homage
{MSA}vyasana-sa˙vartanıya˙ karma {C}pay homage to
s(-dCr- 9953
palace; mansion
s(rn-ac-zR^c-d-[r-fp%]-a- 9966
{C}mudr›
s(-dCr-zw(c- 9954
y(n-pfn-t[-Nø(r-l#r-d[e-f*[-a! 4
male and female sX-a-y(n-W#-n*r-e* sK≈-a-y(n-W#-n*r-e* fXDivisions:
-r]-vn-z[n-a-l#
[The Four-l#Seals
r-[e*-that
d! determine
s(-f(-NIf( n-ac-zu$e-az#-h°- whether a doctrine is Buddhist are] (1) all
9956
{GD:viii,xiii,308} Cha-ba Chös-gyi-seng-gay
(1109-1169), a Ga-dam-ba writer on produced phenomena are impermanent; (2) all
at the time of absorption of male and female epistemology contaminated phenomena are miserable; (3) all
phenomena are empty and selfless; (4) nirv›˚a
s(-f(c-zR^c-l*n- sX-v*-d-
9957 9968
seal is also a euphemism for a tantric consort,
actual or visualized {T}
zR^c- zR^c[- R^c- R^c[- Ÿ›ta
sXe-‰X-y*]-a(- 9977
{C}puru˝estriya level
{C}to men and women
sX-v*-d-f-x#]-a- 9969
mah›-mudr›
s(e- 9958
Great Seal
viŸ›ta
sXe-‰X-dod-a-i*-dc-d;$r-dn- 9978
non-level
zs(e zs(en! s(e s(en!
sX-v*en-a- 9970
vidhyati {C}›di-mudr›-mudrit›m up›d›ya
strike; affect; touch; give; to bestow; salary {C}on account of their being sealed with a seal
attractive from the beginning
s(e-a- 9959
sX-v*en-a-f-x#]-a- 9971
sXe-‰X-f*[-az#-fpn- 9979
seal-word
sXe-dX-dc-z(n-a- 9995
sXe-dCn# - 9997
or emptiness deity or suchness deity (don
dam pa'i lha, stong pa nyid kyi lha, de kho {MSA}hita
na nyid kyi lha); sound deity (sgra'i lha); letter; writing (hon.) helped; benefitted
letter deity (yi ge'i lha); form deity (gzugs
sXe-hv- 9998
sX-# 10010
kyi lha); seal deity (phyag rgya'i lha); sign
sXe-‰Xn-dod-ac- 9983
to bow down; pay respect to
sX#! [dX#! [dX#[! sX#n! sX#n!
{C}mudrita
D√(-d;r-eCen-az#-[av-v-sXe-hv-]n- {LCh,C,MSA,MV}b›hya; {C,L}bahirddh›
{C}sealed having bowed down to the glorious {C}(=b›hya); {MSA}bahirdh›;
Lo-sang-drak-ba [Dzong-ka-ba's monastic {MSA}b›hyaka; {MV}carama
sXe-[r$v- 9984
name]{BR} (1) external; outside; outer; generality
(2) wipe; wipe away; erase; wiping
sXe-h·[- 9999
money (hon.) {C}outwardly; on the object-side
sXe-[r-ldn-W#-fp#v-v- 9985
watch (hon.) Check tenses. Thumi (p.164) lists
dbyi / 'byid / phyis / phyis for the
sXe-fh]- 10000
{C}hasta-p›da-tale
verb to erase. No mention of phyi.
{C}on the soles of the feet and on the palms of
mudr› Also, “generality” is spyi, no?
the hands
hand sign; hand symbol {T}
sXe-[r-ldn-zw(c-v(z-# fh]-[r-V“]-a- 9986
{C}cakra-aºkita-hasta-p›da(t›)
having the sign of a wheel on hands and feet dgv- zh·v- dgv[- h·v[- d›v- ›v- d›v[ ›(v[-
{C}he has stamped on his hands and feet lines {LCh}nama¯; {LCh}vand›mi; {C}namas {LCh}pÒrva-pak˝a; {LCh}pÒrva-v›din
depicting a wheel bow down; pay respect to; bowing down; second party; previous thesis [which is being
homage; salutation; reverence{D1} refuted]; opponent
sXe-[r-ldn-[}-dn-zdCv* -d- 9987
{C}j›la-hasta-p›dat›
I bow down to the lama and Protector
{C}his hands and feet have webs
Mañjugho˝a d›v- ›v- d›v[ ›(v[-
sXe-[r-ldn-el(]-l#r-zuf-az(- 9988
{LCh}prativ›din
sXe-zhv-dc-zR^c-c(- 10002
sXe-zhv-dc-dX[* - 10003
sXe-[c-„([-a- 9990
sXe-c#n- 10004
sXe-]-”(-Ë*- 9992
{C}apara-antatas
{C}lekhat› {C}in/at the end; from where it ends
Vajrap›˚i
{C}lines of the hand
b›hy›rthaŸÒnya
scholars of the later dissemination emptiness of external objects
{C}apara-anta-ko˛i
sX-# [(]- Comment: This is one of two different subtle
10020
{C}the limit which is further on
emptinesses set forth in Mind-Only literature.
sX-# f(- 10035
{N}bahirdh›-artha; {N}b›hya-artha; b›hy›rtha The emptiness of external objects is also
external object{N} called the emptiness of apprehended-objects
{N}m›t¸k› and apprehending-subjects existing as
sX-# [(]-[^-f*[- 10021
model different substantial entities (bzung 'dzin
rdzas tha dad kyis stong pa). This is
sX-# f(-[r-f*n-a(-ei#n-W#-d[^]-‰X[^ -h$]-y[-W#-dc- 10036
do not exist as external objects{BJ 21.1} explained as meaning that, for instance, a
sX-# ]r- R#- y›vad › saptama˙ (-asya Ad.) form such as a table appears to be a different
10022
subsequent
sX-# c(v- 10041
{L,MSA}uttarottara
sX-# v(en-n$-dXr^ -d- 10053
{C}expulsion
{MV}uttarottara-phala
highest fruit
non-mistaken explanation
arisen from error
sX]# -t#-f-v(e-a- 10059
N‘r- N‘r- N‘r- N‘r-
sX]# -y[- 10083
{MV}avipary›sa-d¸Ÿya-tattva
{MSA,MV}aviparıta; {MSA,MV}aviparyasta;
reality which is the appearance of the antidote {C}›yaty›m; {MSA}Òrdhva
{MSA,MV}avipary›sa; {MV}aviparıtatva;
{MV}aviparyaya to error {T} henceforth; since that time; ever since
unmistaken; non-inverted; non-erroneous; {C}in future
sX]# -t#-v(e-e#-e]n-r]-v*]- 10070
non-mistaken suchness
{C}non-falseness {L}viparıta-mati {C}Òrdhva˙kalpa
Entry originally said: … de bzhing having a mistaken awareness {C}for up to an aeon
nyid {T}
sX]# -t#-v(e-e#-fh]-f- 10072
{MV}vipary›sa-nimitta {C}pr›pta
{MV}avipary›sa-tattva mistaken sign; sign of error having gone; having obtained
non-mistaken reality {C}attained (to); reached
sX]# -t#-v(e-e#-el#- 10073
{MSA}aviparıt›nu˝˛h›na {MV}pr›pty-avasth›
non-mistaken establishment; establish {C,MV,MSA}viparyasta; {C,MV}vipary›sa;
level reached {T}
{L}viparıta; viparyaya
non-erroneously
mistaken; wrong; inverted; incorrect;
sX]# -ac- 10089
{C}punar
zeC^d- zeC^d- zeC^dn!eC^d- eC^dn- five outer fortunes {C}again
{MSA}b›hya-pratyaya-siddhi [dX*-d! 1 nrn-‰Xn-zu#e-Ø*]-[^-dX(]-a! 2 sXc# -›(v-a- 10106
c*e-dX! 6 y(n!
sXz# -# e;$en- 10103
Divisions: (1) forms; (2) sounds; (3) odors; (4) fix up; repair
tastes; (5) tangible objects; (6) [other] bahirdh›-rÒpa
sXc# -dVøn- 10109
{C}dispersed
{MSA}b›hy› bh›v›¯ Nœ≈*n-d$z#-b*n-‰X^[-W#n-f-dN“^n-az#-e;$en!
sXc# -[^- 10110
*bahirdh›-artha
external object [}#z#-Nœ≈*-fy*[! 4 c(z#-Nœ≈*-fy*[! 5 c*e-dXz#-Nœ≈*-fy*[!
Division: (1) form sense-sphere; (2) sound V“(e- V“(e- V“(en- V“(en-
sXz# -# sXe-‰X- 10099
{C}vip¸˝˛hı-karoti (m›nasam)
turn away from; turn one's back on
ac-zeCd^ -a- {C}nik˝ipta
{C}dropped
zeC^d- zeC^d- zeC^dn!eC^d- eC^dn-
{C}turn his mind away from
sXc# -:√e( - 10134
{MV}avinivartanıya-bhÒmi-vy›kara˚a-l›bha-s
sXc# -f#-V“e( - 10116
amud›gama
correctly achieving the attainment indicated in {L}nirv¸t-
V“(e- V“(e- V“(en- V“(en- the scripture on the irreversible grounds ?? turn away from
{T}
sXc# -:√e( -t#r- 10135
{C}avivartiyo
{C}irreversible
sXc# -f#-V“e( n-az#-n- 10125
{C}vicchandayati (=kartu-k›mat›-apanayan›d)
sXc# -f#-V“e( -a- 10117
{C}deter
V“(e- V“(e- V“(en- V“(en-
sXc# -:√e( -a- 10136
V“(e- V“(e- V“(en- V“(en- {MSA}avinivartanıya-bhÒmi
{C}avaivartika (=acala); {C}pratyud›vartate; irreversible ground(s)
{C}prativacana˙ dad›ti
{L}an›g›min; {C}apratyud›vartanıya
sXc# -f#-z(r- 10126
{C}contradict
Non-Returner
sXc# -z(r- 10137
{C}irreversible; turns (his) back on; returns; {LCh}an›g›min
one who cannot be turned back Never Returner; Non-Returner
sak¸d›g›min; ›g›min
sXc# -f#-V“e( -a- 10118
further
sX#! [dX#! [dX#[! sX#n! sX#n! [dX^r- zdX#]- sX^r- sX^rn- {C}ma˝i˙ karoti
{C}grind as finely as they can be ground
{C}›yati; {C}›yaty›m; {C,MSA}paŸc›t; {C}uddh¸ta
{MSA}uttara; {MSA}uttara-tra; {MSA}bhÒyas
sX-* h°e- 10164
cast out; throw away; banish; root out;
(1) after disbelieve
(2) wipe; wipe away; erase {C}taken out of separating dot [the dot between syllables]
{C}afterwards; in future; later on
sXr^ -d- sX-* b^v-
10155 10165
sX#n-zhr-‰X-dz#-h$v-Nø(]-az#-e]n-]#-
the place of displaying later the mode of [dX^r- zdX#]- sX^r- sX^rn- opening a passageway or opportunity
purification{PGP 101}
sX[* - 10166
{MSA}utpadita
Check tense. Thumi has (p.164): cast out; throw away; banish; root out;
dbyi / 'byid / phyis / phyis {T} disbelieve {L,MSA}bhedya; ardha
to be differentiated
sXr^ n- 10156
well{MSI 411.2}
sX-* 10157
{C}pram¸jya
sX[* -[r-ei#n- 10167
{C}having shed
[dX*! zdX*[! sX*! zdX*[-[f-sX*n! {MSA}adhy›rdha
sXn# -n(r-Nø-* 10146
{C}prabh›vita; cÒr˚a
two and one-half ? {T}
separate; differentiation; differentiate;
n(r- n(r- n(r- n(r- sX[* -a- 10168
distinguish
{C}anupr›pu˚ey› {C}powder; drew their strength from; brought
{C}would reach about (from); brought forth; derives its dignity; {L}mata; {MSA}bhedya
exalts; one discerns; discerned; exalted; derived to be differentiated
sX-^ a- 10147
sXe^ n- 10150
(=dharma-bheda); {MSA}viv¸ta {C}region; country; space; factiousness; wing;
separate; differentiation; differentiate; alternative; definition of the doctrine; to a
paŸu distinguish limited extent; spot; place; piece of land;
cow {C}distinction; dissention; breaking up; break; {GD:263} thesis
{C}cattle-keeper dXr-sX(en-
{L}cÒr˚a north
sXe^ n-eb([- 10152
sXr^ - 10153
{L}cÒr˚a-bhai˝ajya
medicinal powder {N}digambara
[dX^r- zdX#]- sX^r- sX^rn- Digambara{N} (lit.: "sky-clad")
sX-* fz#-Nƒ]-N∂c≈ -d- 10162
{C}vinis¸ta a type of ascetic that does not wear any
cast out; throw away; banish; root out; clothing
disbelieve{BJ 9.1} N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[
issued {L}cÒr˚a-bhai˝ajya-sa˙gh›ta
mixing/preparing medicinal powder
one of the three modes (tshul gsum); in oral {MSA}vidiŸ {MSA}(e.g.: dig-vidiŸ)
debate, this is expressed as: (1) plus (3) rtags intermediate direction; directions and
dign›ga
grub intermediate directions
Dign›ga
sXe( n-zj‹]-az#-[d$-f-a- 10195
pÒrva-pak˝a
opponent{BJ 11.1} {C}diŸi-diŸi partial antidote
{C}in all directions
sXe( n-N®z-# Nœdn-n$- 10175
sC- 10198
some (types){BR}
{C}deŸa-stha ”^v-sC-cd-
abiding in a position
subtle particle; minute particle
{C}placed in a spot; stand at a point
sXe( n-dt$-az#-nrn-‰Xn-’fn- 10178
sC-d- 10199
daŸad-diŸi-buddha
the Buddhas of the ten directions {L,MSA,MV}sÒk˝ma; {MSA}tanu
{C}pradeŸa-stha
subtle; fine; thin
abiding in a position
sXe( n-dt$z-# 10179
sC-d-Ø(e-az#-’v-zdXc( - 10200
{C}placed in a spot; stand at a point
{C}daŸad-diŸi
sXe( n-’fn-nCe* -t#r- 10188
*sÒk˝m›nitya
sXe( n-a- 10189
{C}pradeŸa; digbh›gabheda
{C}malicious; slander
directional parts {C}apradeŸa
sC-f(- 10204
{C}spot; place; piece of land [bias-not-exist]; directionless; without bias;
sX(en-y-[r-dtn-ac-zeC^d-a- without partisanship {C,MSA}sÒk˝ma; {C}k˝udra; {MSA}tanu
established as having directional parts{DASI {C}without locality subtle; fine; thin; minute
564.1}
sXe( n-gf- 10192
{C}smaller
sC-f(-sC-d-[e- 10205
{C}pradeŸa-m›tram; {MSA}pradeŸa
mere direction; mere position; mere portion {C}sÒk˝ma-sÒk˝m›˚i
{C}merely by way of an outline {C}very subtle
sC-f(-f]- 10206
{C}k˝udraka
{C}lesser
sC[- 10220
paramanu {MSA}karm›rtha
particle; subtle particle zsC[! zsC[! sC[! sC[! object of action; meaning of karma
100
sC[-a- 10221
{MSA}s›dh›ra˚a-karmakatva
sCe-Nør( - 10211
sCv^ - 10238
sC[-ac-dX-d- 10224
ır˝y›
pratibh›˝ikı-bhr›nti-hetu
jealousy; envy {MSA}samavadh›na superficial cause of error/mistake
sCe-[(e-e#-q^]-o^-N∂c(≈ -d- 10214
meeting
sCv^ -f- 10240
sC]- 10225
sCe-[(e-e#-q^]-N∂c(≈ - 10215
{MSA}m›l› (e.g.: ⁄rı-m›l›-sÒtra)
small; minute garland; rosary; series
N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[-
sC]-h°en- 10227
ır˝y›-sa˙yojana
thorough enwrapment of jealousy {LCh}itara {C}Ÿre˚ika
minor; lesser {C}⁄re˚ika
sCe-a-et#e-o^- 10216
{C}Ÿre˚ika
sCe-az#-Vµ]^ -fj°n-ac-eCd^ -a- 10217
{C}⁄re˚ika
minute
zeC^d- zeC^d- zeC^dn!eC^d- eC^dn- p.n. of a wanderer; also known as Vatsagotra
sCv-f- 10229
{L}›rya-darŸana {MV}›rya-jñ›na-gocara(tva)
Superior vision realm of the exalted wisdom of Superiors; {T}
[dCe( zsCe( sCe( sCe( n! objects of activity of a Superior's exalted
zsen-a-[r-Vµ-[r-hrn-az#-e]n- 10259
{C}harati wisdom
to rob, snatch, grab, attract {T}
zsen-az#-c#en- 10271
{MSA}›rya-divya-br›hma-vih›ra
{C}take away; remove; kills
a place with Superiors, gods, and Brahmins
sCe( n-ac-zR^c-c(- {MSA}›rya-gotra
10248
zsen-a-d[*]-a-dl#- 10260
Superior lineage
{C}sa˙hriyate (=apanıyate)
zsen-az#-c#en-[}-# f-f*[-a- 10272
{N}catv›ri ›rya-saty›ni
{C}is withdrawn; be captivated; partake of
four noble truths{N}
sC[( - {MSA}nirmala … ›rya-gotra
10249
meet
{MSA}an›srava-dh›tu … ›rya-gotra
sCn( - The Superior SÒtra of the Questions of King
10250
zsen-az#-vf- 10274
zsC(! zsC(-zf-zsC(n! sC(! sC(n!
zsen-a-x$v-zw(c-Nœr(≈ -f[(- 10262
zsen-a-b*n-a- 10263
zsen-[r-Vµ-[r-hrn-a-x#-e]n-a-[a*-f*[- 10252
zsen-az#-vf-[r-fp%]-a- 10276
{LCh}›ryadeva
{MSA}›rya-divy›pratimair vih›rair br›hmaiŸ ca firyadeva {MSA}›ry›˝˛›ºga-m›rg›nukÒlya
the peerless land of the Superiors, gods, and p.n. of the great M›dyamaka philosopher concordant with a(n eight-fold) Superior path
Brahm› {T}
zsen-az#-Nœ-*≈ d(- zsen-az#-vf-xr-ve-d‰X[-a-
10265 10277
zsen-a- 10253
{MSA}›rya-jana {L}›ry›˝˛›ºga-m›rga
{LCh,C,MSA,MV}›rya; ›ryan Superior being eight branches of the path of Superiors
Superior; noble; one who has risen above the These are: correct views, realization, speech,
zsen-az#-y(n- 10266
ordinary aims of actions, livelihood, effort,
{C}wise; holy (man); saint; sage mindfulness, and meditative stabilization; they
{MSA,MV}›rya-dharma
Comment: someone who has cognized are attained with the path of meditation
Superior qualities; Superior doctrines
emptiness directly and thus has risen above
zsen-az#-v$n-zp(d-az#-n-d(]- 10278
zsen-az#-d[*]-a- 10267
the state of a common being.
zsen-a-[e(rn-a-;d-f(-r*n-ac-
10254
zsen-az#-b*n-cd-W#-[dr-a(-Nœ-*≈ 10279
Unraveling the Profound Thought" [by the catv›ry›ryasaty›ni {MV}›rya˙ prajñendriya˙ j›yate
Korean scholar-monk Won-ch'uk four noble truths produce the first exalted wisdom of Superiors
(612/613-696; Tibetan: rdzogs gsal / wen tshig /
zsen-az#-n- 10280
wen tshegs / wanydzeg; Chinese: Yüan ts'e);
zsen-a-[R*n-az#-h$v-„#fn- 10255
{MSA}›rya-bhÒmi
Superior ground
{MSA}›rya-k›nta˙ Ÿıla˙
ethics that are pleasing to Superiors
{MSA}janayanty ›rya-bhÒmau (Ωjan) bright fur, and moves in packs with the
produce a Superior ground animals jumping back and forth over each {C}avivardham›na
other
zsen-ac- 10283
non-increase; not increasing
zs$c-dz#-dX- 10294
{C}if they do not grow
{C}atireka; {C}udgata
zs*v-d-f*[- 10305
zs*v-d-c#r-[^-zeC-( d- 10306
{C}hurl; throw; shoot; reject; cast away; move {MSA}v¸ddhi˙ gacchati; {MSA}v¸ddhi˙ y›ti;
into {MSA}v¸ddhi-gamana
impelling karma
N®-fz#-vn-i(]-R#n-zsrn-az#-N“^e-dN®v-R#-s$r-a(- one of the two types of fruitional cause (rnam increase; will increase
smin kyi rgyu); the other is completing karma
zs*v-dc-dX- 10310
the suffering aggregates which are impelled by
former actions and afflictions{PGP 73} (rdzogs byed kyi las)
{MSA}(Ωv¸dh): vardhay›mi
vn-W#n-zsrn-a- zs*v- 10298
I will increase
impelled by [former] actions {C,MSA}v¸ddhi; {MSA}viv¸ddhi;
zs*v-dc-dX-d- 10311
zs*v-zeCd# - 10300
›viddha-vaŸa)
zs*v-dc-dX[* -ac-zR^c- 10314
monkey{PGP}
{C}i˝vastra-›c›rya
zsC[- 10337
{C}av¸ddhi {C}teacher of archery
non-increase
zs(n- 10327
{C}nip›ta
English is from Thumi, p.162 {T}
meet; meeting
zs(! zs(! zs(n! zs(n!
zsXe- 10330
{C}incidence
{LCh}sa˙krama
to move; develop; progress; transmigrate
vn-f-dXn-a-[r-zsC[-a-
zsXe zsXe zsXen! zsX(en! one would meet with [the effects of] actions not
n-en$f-ac-zs(-]^n-a- to sweep done [by oneself]{DASI 601.3}
the capacity to progress to the third ground Thumi, p.162, has: phyag / 'phyag /
zsC[-fhfn-n$- 10339
See previous entry's comment Thumi, p.166, has the above tenses
zs(! zs(! zs(n! zs(n! listed as meaning: “to part; to
zsXc- 10332
come along
Thumi, p.162, has: phyar / 'phyar /
zs(-d-f*[-a- 10322
phyard / phyord for the tenses of “to superficial cause of error/mistake
lift up, raise, hoist” {T}
zsCv-R#-dX-d- 10342
{C}asa˙kr›nti
without moving; non-development;
zsX-# d- 10333
{C}iti-kartavyat›
non-transmigration
{C}obligation
{C}non-passing-on; which does not pass on marmot
zsCv-[^-zdXr^ -d- 10343
{LCh}sa˙kr›nti-v›din; sa˙kr›ntika [dX^r- zdX#]- sX^r- sX^rn- zdX^r- zdX^r- dX^r- dX^r-
Sa˙kr›ntivadin (proponent of transmigration {C}›gantuka(m)
{C}osarayati
?) {T} arise adventitiously
{C}sheds
one of the eighteen sub-schools of the {C}(something) adventitious
zsXe( n- 10335
Vaibh›˝hikas; according to Bh›vaviveka it is
zsCv-v-zu$e-a- 10344
zsCv^ - 10349
gokulika
zsC-( 10352
Gokulika
[dCe( zsCe( sCe( sCe( n! one of the eighteen Vaibh›˝hika sub-schools,
zsC(! zsC(! zsC(n-nf-sC(! sC(n! to deprive; rob; run away with a branch of the Mah›sa˙ghikas; see
{MV}vis›ra; {MV}visara˚a Meditation on Emptiness, p.40 {T}
zsCe( n- 10358
Using Oxen
[dCe( zsCe( sCe( sCe( n! d-i#[- 10368
de-h-dc-zR^c- 10393
cow
{C}vi˝›dam ›padyate
d-f#]- 10371
d-f(- 10372
de-yen-dØ]-R^c-e#-c#e-a- 10385
d-c$-cz#-f[(- 10373
{LCh,MSA,C}apram›da; {MSA}apramatta
{MSA}ak˝ar›Ÿi-sÒtra a knower that arises from stable conscientiousness; aware; conscientious;
predispositions conscious
Myrabola SÒtra; SÒtra on the Myrabolan Fruit
de-yen-dØ]-dXr^ - 10386
d-vr- 10374
{C}vigilant; careful
zdX^r- zdX^r- dX^r- dX^r- See: bag yod pa
{L,MSA}go; {L}gopa
de-x([-a- 10396
ox; cow; cowherd; cow and bull arising from stable predispositions
See: ba glang Comment: Saying "stable predispositions"
distinguishes between consciousnesses {MSA}apramatta; {MSA}apram›da
d-vr-e#-s$c-d-[e-a- 10375
d-vr-Nå[(≈ - de-f*[-R^c-o*-
10378 10388
{C,MSA}anuŸaya
Nå≈[- Nå≈([- Nå≈[- Nå≈([- {C}pram›da-bhÒta
dormancies
be careless
god›nıya {C}(latent) bias; (unwholesome) tendency
{C}through carelessness
God›nıya
de-v-iv-d- 10398
de-f*[-a- 10389
Comment: In Buddhist cosmology there are
four large continents, each of which has two {LCh}anuŸaya; v›san›
smaller continents (gling phran brgyad) next {LCh,MSA,MV}pram›da; {MV}pram›dit›;
dormancies; latencies
to it: In the center, is the monarch of {MSA}pramatta
mountains, ri rab (meru). The four {C}(latent) bias; (unwholesome) tendency
non-conscientiousness; carelessness
continents and eight smaller continents
de-v-iv-f*[-ac- 10399
Comment: This is one of the twenty
are (1) shar lus 'phags po (videha), the
eastern continent "land of [those with] secondary afflictions (nye nyon nyi shu,
superior/large bodies" with lus (deha) upakleŸa): (1) belligerence (khro ba, {C}niranuŸaya
and lus 'phags (videha); (2) lho 'dzam krodha); (2) resentment ('khon 'dzin, no dormancies; without dormancies
bu gling (jambudvıpa), the southern 1 0 3 7 9 upan›ha); (3) concealment ('chab pa, {C}he loses all the latent biases to evil
d-vr-Ô‹- mrak˝a); (4) spite ('tshig pa, prad›sa); (5)
dr- 10400
de-h- 10390
run; store
{C}danta
{C}vi˝ıdati
{C}tooth; ivory
{C}despair; be(come) cast down
this in Buddhaguhya's
downward; slope toward N‘r- N‘r- N‘r- N‘r-
Letter of Advice
x*-b*n-t$r-;[-ddn-a- sky; intermediate space{LG}
one on whom a little wisdom has descended
dc-et([- 10419
dr-d- 10402
ddn-ac-R^c- 10411
koŸa
et[! et([! dt[! y([!
treasury; storehouse zdd- zddn- dd- ddn- {LCh}antar›ya
{C}›vi˝˛a [between-cut]; to interfere; hinder
run; store
noun: hindrance; interference
descend; rain; flow; fall down; move
dr-fj·[- 10403
phlegm
cf-vf-nf-’fn-zdX*[-N“^[-N´ç!
c√^r-f„#n-d[-q]-z[^n-az#-][-y*]- gam, ngam, dam, nam, bam, mam, 'am, ram, dR#- dR#[- dR#n- R#n-
great diseases of the assembly of wind, bile, lam, and sam are the separating and connecting {C}antar›ya
and phlegm particles{Y} interfere; hinder; interrupt
Comment: This is one of the three {C}obstacle
df-a(- 10413
dc- 10415
dd- 10406
dc-y[-f*[- 10428
{C}antare
{C}inside; period; at/during that time {MSA}nirantar›ya
uninterrupted
---dc-dX- 10450
sacchidrav›hana
dc-y[-f*[-a-x#-o#r-r*-zj‹]-v-c*e- 10431
dc-[^-y[-a- 10442
stabilization
[past tense marker]
dc-y[-f*[-az#-o#r-r*-zj‹]- zy[- zy[- y[- y[-
10432
---dc-dX[* - 10452
non-contiguous
e;$r- zj‹]- d;$r- ;$rn-
dc-[^-]n- 10443
dc-[^-dc-f-[(c- 10444
neutral; intermediate; middling; middle
{MSA}nirantar›bhiyoga
dc-f-y[-ac-dN´f( -an- 10454
{C}antar›
uninterrupted effort {C}meanwhile; midway; prematurely; in the
middle of; intermediate state dN´(f- N´(f- dN´(fn- N´(fn-
dc-y[-f*[-vf- 10434
›nantarya-m›rga
dc-f-yc-ac- 10455
uninterrupted path
zy[- zy[- y[- y[-
i]-p(n-fp(r-vf-dc-y[-f*[-vf- contiguous uninterruptedly
uninterrupted path of a Hearer's path of seeing
dc-f-y([-az#-h[-f-zdCn-d$- 10456
dc-[^-v- 10446
dc-y([-az#-h[-f-zdCn-d$- 10435
dc-[(- 10447
dc-[^- 10436
dv- 10460
verb: to interfere; hinder; interrupt [from the DaŸa-bhÒmika-sÒtra]: just as the trail
noun: interference; hindrance of a bird in the sky [cannot be expressed and is
{C}impediment; obstacle not seen] by the wise ...{PGP 79} dragon
dv-x$v- 10461
Nepal
Når- Nå(r- Nårn- Nå(rn-
dn-ac-zR^c- 10462
{MSA}antar›ya-do˝a-prah›˚a
will abandon the fault of interruption {T}
{C}k˝ıyate
{C}get/become extinct; get
exhausted/extinguished; wanes away
d$f-a-[r-p-[[- 10489
viŸodhana {MSA}¸˚a
purification debt {T} different-from-pot
ck sp of Sanskrit C o m m e n t :
d$r-d---e]e- d$f-a-f-x#]-a-
10477 10490
{C}bimba-pratibimba
d$[-f*[- 10478
woman; women
non-existence of pot
{C}sutaka; {MSA}putra; {MSA}suta wife; with a woman
Nåç&v-az#-d$[-f*[- d$f-a-fX-x#]-a-vn-v(e-a!- 10493
child; son; boy
f(-ebf-R#-d$- an emanated woman opposite from non-pot
son of a barren woman
d$[-f*[-W#-[r(n-a(- 10479
d$f-a-h[-fn-f-[f#en-a- 10494
d$-et#e-a- 10467
{C}strı-bh›va˙ (parig¸h˚›ti)
{MSA}eka-putraka {C}become a woman
[f#en- [f#en- [f#en- [f#en-
one son; person who has one son non-observation of a valid pot
d$[-f*[-fp(r-]-i(]-f(rn-a-f*[-a- 10480
d$f-a-x#]-a- 10495
'byung)
{MSA}strı-ratna
d$-zdXr^ -d- 10469
being a pot
jewel-woman; precious woman
d$f-a-x#]-a-vn-v(e-a- 10496
{MV}apatya-prasava opposite-from-being-a-pot
{MSA}indhana
beget a child
d$f-a-fx-,#]-a-f-x#]-a!- 10497
kindling [according to Sanskrit] {T}
d$-zdXr^ -dc- 10470
d$[-b#r-vn-f*- 10483
non-non-pot
zdX^r- zdX^r- dX^r- dX^r-
d$f-az#-‰X-^ 10498
{MSA}agnir indhan›t
{C}pr›sÒyate
fire [which arises] from kindling {T}
{C}begets; give birth to a child cause of a pot
d$f-a- 10484
{LCh}gha˛a; {C}kumbha
{MSA}suta … b›la zdX^r- zdX^r- dX^r- dX^r-
pot
young boy; youthful child {T}
{C}water-jar prior arising of pot
d$-cf- q-d$f-ei#n-
10472
d$f-az#-[(]-Nå-#≈ 10500
Vø(-V“#c-ldn-l^f-y$-Nœ≈(c-R#-[(]-dX*[-]^n-a! fh]-i#[!
ik˝v›ku
Sugar-Cane-One Definition: bulbous, flat bottomed, and able to d$f-zj‹]-Ø(e-a-v-d$f-a-f-x#]-dl#]-[^-d$f-a-Vø-d$
perform the function of holding water [from
d$-cf-b#r-d- 10474
Dharmakırti] c-N‘r-dz#-N´ç(-doen-W#-y!
Definition: a factor of superimposition that,
d$f-a-t]-R#-’v-zdXc( - 10485
{LCh}ik˝v›ku while not being pot, appears as like pot to a
Sugarcane One conceptual consciousness apprehending pot
pot-possessing yoga
d$f-a-[r-et#e- 10486
one-with-pot
zdX^r- zdX^r- dX^r- dX^r- definition of pot's meaning generality (bum 10518
d$n-]- 10511
dnv- n*v- dnv[- n*v[- [dX*-d! 1 sX#z#-d*f-a(! 2 ]r-e#-d*f-a(! ck spelling; get dates
Divisions: (1) external matter
d(en- 10521
mental other-eliminator of pot
(bahirdh›-kanth›); (2) internal matter
fh]-i#[! (›dhy›tmika-kanth›) enhancement
d$f-az#-f-x#]-[ee-e#-el]-n*v-xr-x#]! d*f-b*n-er-c$r-f-x#]-az#-[r(n-a(- 10513
conceptual consciousness apprehending pot (bem shes gang rung ma yin pa'i dngos po);
(2) a thing that is neither form nor
d$f-zj‹]-Ø(e-a-v-d$f-a-f-x#]-a-vn-v(e-ac-N‘r- consciousness (gzugs shes gang rung ma yin fpz-[aX [( -[r-dtn-az#-zd*v-dz#-eof-
Nga-wang-chö-drak's (ngag dbang chos grags)
d- pa'i dngos po); (3) a compounded
Decision in the Tenets of earlier and later
phenomenon that is neither matter nor
appearance as opposite from not being pot to a Tibetan Learned Ones. Thimphu [Bhutan]:
d*f-b*n-V“]-f#]-z[^-dX[* -en$f- 10515
conceptual consciousness apprehending pot Kunzang Tobgey, 1984.
dX-›([-s$r-a(-c#- 10548
d([-a- 10530
(2) {C}pak˝in; {C}dvija; {C,MSA}Ÿakuni a peak in Bıhar, India (?) where Buddha
delivered many of the Mah›y›na sÒtras
(1) activity; object; deed; do; action [future of
zdd! ddn! ddn! d(dn! or dd! byed, to do; make; perform]
dX-‰X[^ - 10549
(2) bird
zddn!fallzdd!
to descend; down; ddn!
move downward {C}work(s); to cause; bird on its wings; goose {LCh}kriy›-tantra
No listing of this in Thumi {T} Action Tantra
cr-vf-R#-dX-d-Ô·en-a-dXn-ac-Ø(en-a- first of the four divisions of tantras, according
D(z√ -# p-NI[- 10532
realization that one has brought to completion to the New Translation Schools of Tibetan
the activities of one's own path{PGP 69} Buddhism; the other three divisions being:
{GD:726} mental labels designating the
consciousness that relates a name to an object ---dNœ≈*[-[e(n-an-ei#n-q-dX-v- Performance Tantra (spyod rgyud,
chary›tantra), Yoga Tantra (rnal 'byor rgyud,
one must generate ... whereby one does
d(c- 10533
yogatantra), and Highest Yoga Tantra (bla
both{TGP 25}
med kyi rgyud, anuttarayogatantra) {T}
d(c! zd(c! d(c[! zd(c[! {T} change example 4:
dX-‰X[^ -c#en- 10550
dX-[qz-d- 10542
exalted wisdom of achieving activities
{C}chorayati
dX-]e- 10552
{C}spurns {MSA}du˝kara; {MSA}du˝karatva
difficult to do
d(c-]n- 10536
black bird (a bird frequently eaten in India)
{C}difficult; (to do what is) hard (to do);
dX-a- 10553
{C}apah›ya; {C}avas¸jya; {C}uts¸jati difficult to wear
{C}having given up; having let go; having
dX-[qz-d-Nå[(≈ -a- 10543
{C}Ÿ›kunika (=pak˝igh›˛aka?)
renounced; cast away; rejects; emits; cast
off/out; come up; let go; abandon; (would) {C}fowler
discard; let loose
Nå≈[- Nå≈([- Nå≈[- Nå≈([-
{MSA}du˝kara-cary›
d(c-d- 10537
practice what is difficult to do
dX-[qz-d-fr-d- 10544
{C}apah¸ta; {C}parity›ga
{C}put down (a burden); renunciation;
renounce; renouncing; giving away {MSA}bahu-du˝kara-k›ryatva
very difficult to do
{C,MV,MSA}k›rya; {C,MV,MSA}kara˚ıya;
dX-d-fr-a(z-# z[^-zj‹-x(r-n$-Når-d- 10576
dX-d-fr-a(n-x(rn-n$-Nœ-(≈ d- 10577
correct {T}
{MV}akara˚ıy›vasth›
dX-d-et#e- 10559
dX-d-dtn-az#-e]n- 10560
dX-d-p-[[-dX[* - function
10561
{MSA}k¸tya-p¸thaktva-k›rya
dX-dX[* -vn-en$f- 10588
{MSA}sam›na-k›ryatva
concordance of activities; concordant activities free from activities
{MV}ak›rya
non-activity
{MSA}bodhi-dharmat›
reality of enlightenment
f-a-
dN´(f- N´(f- dN´(fn- N´(fn-
dX-Ô·en-W#-Nœ[-t#e-fz#-p%r-fpz-et#e-vn-f*[- dXr-y$d-W#-NIr# -a(-
10591 10602
{MSA}sapta-tri˙Ÿad-bodhi-pak˝a-bh›van›
cultivate the thirty-seven harmonies with
Ô·en- Ô·en- Ô·en- Ô·en- {C,L}bodhi-ma˚˜a enlightenment
essence of enlightenments; place/seat of
no more than a single smallest moment in
dXr-y$d-W#-sXe( n-[r-fp%]-az#-y(n- 10611
enlightenment; platform of enlightenment in
which an action can be completed/finished
Bodh Gay› on which Sh›kyamuni attained
{MSA}bodhi-pak˝a … dharma
dX-l*-]- 10592
enlightenment
{C}seat of enlightenment; terrace of phenomena/doctrines that are harmonies with
{C}pravucyati enlightenment enlightenment
{C}is called
dXr-y$d-W#-sXe( n-[r-fp%]-az#-d[e-i#[-W#-b*n- 10612
dX-c(e- 10593
v›yasa
{MSA}bodhi-ma˚˜a-ni˝adan›t (›-)
seated in the middle of the place of
cd-{MSA}bodhipak˝›tmik› prajñ›
crow; bird enlightenment exalted wisdom that is the essence of the
harmonies with enlightenment
dX-c√e- dXr-y$d-W#-NIr# -a(z-# w(c-x$e-
10594 10604
dXr- 10596
bodhicary›vat›ra-pañjik›
dXr-y$d-W#-h·en- 10619
the altruistic aspiration to enlightenment enlightenment
(bodhicitta)
{MSA}bodhi-sa˙bh›ra
dXr-y$d-W#-Nœdn- 10600
collection of enlightenment
{MSA}bodhy-adhik›ra
occasion of enlightenment
bodhicittaparamotp›da
dXr-y$d-W#-x]-ve-d[^]- 10622
{MSA}tıvra-cchando mah›-bodhau
strong aspiration to great enlightenment {MV}bodhi-pari˚›man›
{C}bodhi-v¸k˝a
dedicated to enlightenment {T}
the tree of enlightenment
dXr-y$d-y*]-a(-v-[f#en-a- 10636
{MSA}bodhau sp¸h›v›n
joyful enlightenment
dXr-y$d-v-ze([-[(- 10677
see: byang chub kyi phyogs
p(d!zp(d- zp(d- p(d- zp(dn-
dXr-y$d-sXe( n-fp%]-y(n- 10666
{MSA}bodhi-pr›pta; {MSA}bodhim [e([- ze([- dq([- ze([-
pr›pnuvanti; {MSA}bodhir pr›pt›
{MSA}dharm› bodhi-pak˝›¯ {MSA}bodhau … niveŸyate
attain enlightenment
phenomena/doctrines that are harmonies with set/establish in enlightenment
dXr-y$d-p(d-ac-z[([-a- 10654
enlightenment
dXr-y$d-v-l^en-a- 10678
dXr-y$d-v-el(v-d- 10679
see: byang chub kyi phyogs
p(d!zp(d- zp(d- p(d- zp(dn-
dXr-y$d-dc-n-’fn-e(r-]n-e(r-[^-]#-’f-[e- 10668
{MV}bodhi¯ pr›ptavy› {MSA}bodhi-nata
will/should attain enlightenment; you should flow toward enlightenment {T}
attain enlightenment {MSA}viŸuddha˙ ca uttarottara-bhÒmi˝u /
›bodher
dXr-y$d-vf-R#-N´](ç -f- 10680
dXr-y$d-zp(d-a- 10656
purity in the progressively higher grounds to
enlightenment {T} Bodhipatha-pradıpa
p(d!zp(d- zp(d- p(d- zp(dn- AtıŸa's Lamp for the Path to Enlightenment, P.
dXr-y$d-[f]-a-[r-zdCr# -[r-∑[-ac-t]- 10669
{MSA}›sanna-bodhi-jñ›na bodhipatha-pradıpa
intimate knowledge of enlightenment {T} {C}Ÿiva [AtıŸa's] Lamp for the Path to Enlightenment
peace of enlightenment
dXr-y$d-[r-fp%]-az#-sXe( n-n$f-t$-n(-d[^]- 10658
dXr-y$d-vf-R#-c#f-az#-z„#[-x#e-zuf-az#-[dX 10682
rn-W#-lv-v$r-
dXr-y$d-[f-a- 10659
vf-c#f-zuf-az#-lv-v$r-!
The Highway to Enlightenment, Dzong-ka-ba's
exposition of the chapter on ethics Sacred Words of MañjuŸrı, by
{MSA}para … bodhi
(bodhisattva-Ÿıla-parivarta) in Asa˚ga's Nga-wang-lo-sang-gya-tsho (ngag dbang blo
highest enlightenment
Bodhisattva Grounds (byang chub sems dpa'i sa, bzang rgya mtsho), the Fifth Dalai Lama
dXr-y$d-[f-a-p(d-ac-zR^c-d- 10660
bodhisattva-bhÒmi) (Thim phu: Kun bzan stobs rgyal, 1976); partial
tr. Jeffrey Hopkins in Practice of Emptiness,
dXr-y$d-d;r-a(- 10672
{MSA}parama-bodhi-pr›pti {LCh}bodhibhadra
attain the highest enlightenment Bodhibhadra (16th century?) [p.n. of a Buddhist {GD:842} Dzong-ka-ba's (tsong kha pa)
philosopher] Extensive Stages of the Path to Enlightenment.
dXr-y$d-[f-a-zp(d-ac-dX[* - 10661
Dharamsala : Shes rig par khang. Block.
dXr-y$d-xr-[e-ac-zeCd^ - 10673
dXr-y$d-b#r- 10684
dXr-y$d-xrn-a- 10674
dXr-y$d-n*fn- 10685
{MSA}vimala-vipula-bodhi
stainless, extensive enlightenment {MSA}vipula-bodhi {C}bodhicitta
extensive enlightenment [purified-realized-intention]; altruistic
dXr-y$d-’f-ac-[e-a-i#[- 10663
dXr-y$d-n*fn-[az-c#en-v-e]n-a- 10701
dXr-y$d-n*fn-[az#-zdCn-d$-dl#- 10712
{MSA}bodhicittam ›ptu˙
{MSA}gotra-stha … bodhisattva
assume the mind of enlightenment; take up the {MSA}catv›ri bodhisattva-phal›ni
abiding in the Bodhisattva lineage
mind of enlightenment {T} four fruits of a Bodhisattva
dXr-y$d-n*fn-[az-dN√d-a- 10702
{MSA}bodhisattva-Ÿik˝›
{MSA}bodhicittasya … utp›da¯ {MSA}bodhisattva-Ÿıla-sa˙vara
Bodhisattva learner
arising of the mind of enlightenment vow of Bodhisattva ethics
dXr-y$d-n*fn-[az#-Nœ](≈ -f-fy#n-a- 10703
dXr-y$d-n*fn-a- dXr-y$d-n*fn-[az#-fh]-Nå-#≈
10690 10714
{C}bodhisattva-ny›ma
bodhisattva; bodhicitta {MSA}bodhisattva-s›m›nya-n›man
faultless Bodhisattva
[purified-realized-intention]; Bodhisattva; one general name of a Bodhisattva
{C}the fixed condition of a Bodhisattva; a
intent on full enlightenment; the mind of
dXr-y$d-n*fn-[az#-x(rn-n$-Nƒ]# -a- 10715
Bodhisattva's special way of salvation
enlightenment
dXr-y$d-n*fn-[az#-Nœ](≈ -f*[-a- 10704
{MSA}bodhisattva-parip›ka
dXr-y$d-n*fn-[az- 10691
dXr-y$d-n*fn-[az-dt$- 10692
{MSA}daŸa bodhisattv›¯
bodhisattva-ny›ma-avakr›nti {C,MSA}bodhisattva-bhÒmi
ten Bodhisattvas
enter into the faultlessness of a Bodhisattva Bodhisattva ground
dXr-y$d-n*fn-[az-Ø(e-f*[- 10693
{C}the stage where he reaches the certainty see: byang sems 'phags pa'i sa
that as a Bodhisattva he will be saved
dXr-N“f( - 10718
{MSA}akalpa-bodhisattva
dXr-y$d-n*fn-[az#-Øen-V®- 10706
Bodhisattva outcast
{MSA}bodhisattva-sa˙vara
{C}an outcast among Bodhisattvas bodhi-pak˝a
Bodhisattva vow
dXr-y$d-n*fn-[az-’fn-W#-]r- the thirty-seven harmonies with enlightenment
10696
{MSA}bodhisattv›n›m adhy›tman
z#-‰X-y*c-zeCv* -a- dXr-d- 10721
interior of Bodhisattvas
dqCv- zeC*v- dqCv[- zeC*v[-
dXr-y$d-n*fn-[az-Nå[(≈ -a- zdXr- zdXrn- dXr- zdX(rn-
10697
bodhisattva-yogacary›-catu¯Ÿataka-˛ık›
{C}utsanna; {MSA}parijita
Commentary on [firyadeva’s] "Four Hundred
Nå≈[- Nå≈([- Nå≈[- Nå≈([- purify; cleanse
[Stanzas] on the Yogic Deeds of Bodhisattvas"
{MSA}bodhisattva-cary› {C}completely vanished; wise; learned
[by Candrakırti, P5266, vol. 98; D3864, Ya]
Bodhisattva deeds
dXr-n*fn-W#-vf- dXfn-
10734 10740
p*e-y*]-R#-pc-ac-deC([-az#-e(-Nœdn-sX*-b^v-[^-R^c-a Maitreyan›tha
zdXr- zdXrn- dXr- zdX(rn- z#-dXr-n*fn-W#-fr(]-Ø(en! the Protector Maitreya
{C}v›ntı-karoti can refer to the future Buddha or to the
Definition: a Bodhisattva's clear realizer that
purify; cleanse founder of the Yog›c›ra school; these are
serves as an opener of the passageway that
{C}vomit up the same person, according to some traditions
provides the opportunity for progressing to the
dXr-n*fn-zsen-a- 10735
zdXr- zdXrn- dXr- zdX(rn- the teaching [i.e. the Five Treatises] of
Maitreya{BJ 45.2}
{C}k˝apayati bodhisattva superiors
annul
{MSA}maitrı-karu˚›
›rya-bodhisattva-bhÒmi
dXr-Ì°- 10726
compassion
Bodhisattva-bhÒmi {MSA}vatsala
[dX*-d! 1 n-[r-a(-cd-o^-[ez-d! 2 love
Asa˚ga's Bodhisattva Grounds{DASI 558.6}
ei#n-a-[}#-f-f*[-a! 3 en$f-a-z([-dX*[-a! 4
dXfn-a- 10746
preparation]
f∑*]- f∑*]- f∑*][- f∑*][-
bodhisattva-jñ›na
[dX*-d! 1 dXr-n*fn-W#-h·en-vf! 2 {MSA}vatsalatva
love
exalted knower of a Bodhisattva dXr-n*fn-W#-N∂≈(c-vf!
dXfn-a-[r-p%en-Ë*- 10749
{PH} no entry for (... sbyor lam) but there is Divisions: (1) Bodhisattva path of accumulation;
for (...sbyor ba) ? [see also: go sgrub] (2) Bodhisattva path of preparation
{MSA}maitrı-karu˚›
love and compassion
dXfn-a-]#---d[*-d-[r-V“]-az#-’f-a-x#]- 10751
verb: do; act; perform; fabricate; take ... as level of realizing completion; ground of
{BJ 37.4} realizing completion
{MSA}maitrı … sukha-sa˙yog›k›r› noun: action; activity; performance {C}the stage of one who has done
love is the aspect which has bliss ? {T} {C}produced; conditioned; compounded; sixth or seventh of the eight Hearer grounds
effected (nyan thos kyi sa brgyad)
dXfn-a-]#-e]([-n*fn-W#-ei*]-a(-Nø-* 10752
dXn-y(n- 10765
{MSA}t¸˝˚›-maya … sneha
love whose nature is attachment ? {T} zdX^r- zdX^r- dX^r- dX^r-
fabricated practices
arisen from having made
dXfn-a---dX[* -a- 10754
dXn-]n- 10766
dXn-a-b*n-a- 10773
{MSA}karu˚›yata
having taken ... as{BJ 37.4}; having done;
practice love; love {C}k¸ta-jñat›
having fabricated
{C}gratitude
dXfn-a-v-n(en-a-y*-d-i#[- 10755
dXn-]n-c#r-f(-l#e-v(]-a- 10767
dXn-a-dnCr-dz#-n- 10774
{MSA}maitr›dın›˙ tıvrat›
{MSA}cira-k¸ta
greatness of love and so forth {T} {LCh}k¸t›vi-bhÒmi; k¸ta-vikalpa-bhÒmi (?)
do for a long time
level of completion
dXfn-az#-’f-pc- 10756
dXn-a- 10768
{C}the stage of one who has done
maitreya-vimok˝a-sÒtra
dXn-az#-n- 10775
sweeping
z[^n-dXn-
maitreya-mah›-si˙ha-n›da
dX-# [(c-dXn- 10777
caused phenomenon
Lion's Roar of Maitreya SÒtra, P. 760 (23), vol.
24 z[^-dX*[- {C}m¸˝ta
composed phenomenon sweep
dXfn-az#-n*fn-a- 10759
{C}smooth
fh]-i#[! Nœ≈*n-a!
{MSA}k¸p›Ÿaya
dX-# v- 10778
Definition: that which has been
loving mind
created/produced
cat
dXfn-ac-z[([- 10760
Examples: matter (bem po, kanth›); the two;
pillar and pot (ka bum gnyis)
dXr# - 10779
{MSA}vatsala
dXn-a-t]- 10769
love {L}sty›na; {L}nimajja; {MV}laya; {MSA}datta
laxity; lethargy; sunk
dXfn-an-dNœ[*≈ -a- 10761
k¸takas
fabrication torpor; sloth; hidden; dense; arise (again)
dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ - ‰X^-[r-ŒX*]-vn-dX^r-d-x#! see: bying ba
{MSA}sneha-janita
dXr# -]-e]n-a- 10780
would have a nature of fabrication. one of the two types of animals (dud 'gro); the
(hetupratyayasa˙bhÒta¯ svabh›va¯ k¸tako other is kha 'thor ba
maitreya-parip¸ccha-parivarta
bhavet) [MMK, 19]
"The Questions of Maitreya Chapter" [of the
Sa˙dhinirmocana-sÒtra]{BJ 44.4}
to give {C}h›payati
{C}abandons
f-dX#]-v*]- {C}adhi˝˛h›na
willed; beset by (e.g.: m›ra); sustained; reside in; place; abode; referring to; becomes
possessed (still more) determined; change by magic; wills;
zdd- zddn- dd- ddn-
dX]# -R#n-dc√dn-a- 10794
take his stand on; insists on; sustains; stand up to
{C}adhi˝˛hita
dXz# -$ 10802
bless; empower {LCh,C}adhisthana
{C}sustaining/miraculous power; magical blessed; empower; bless
power; authority; declaration; enunciation; {C}sustaining/miraculous power; magical a dark-headed bird that stays near houses
operation; sustained; under the influence of; power; authority; declaration; enunciation;
dXn# -a- 10803
reside in; place; abode; referring to operation; sustained; under the influence of;
reside in; place; abode; referring to; becomes {LCh,C,L,MSA}b›la
dX]# -R#n-c√d( - 10788
a child who has just been born zdX^r- zdX^r- dX^r- dX^r- zdX^r- zdX^r- dX^r- dX^r-
dXn# -a-n(-n(z-# Nœ-*≈ d(- {MV}j›ta {C}niŸcarati
10807
ŸrÒta-cint›-bh›van›-maya); {C}pr›pya;
{C}sambhava; {MSA}prav¸tti; {MSA}vini¯s¸ti; unlucky goiter
Ï(r- Ï(r- Ï(rn- Ï(rn- to arise; arisen; arising; come forth; emerge;
dX-* d- 10829
{C}vilepana
{C}hundreds of thousands of niyutas of ko˛is
verb: anoint; apply a salve
zdX^r- zdX^r- dX^r- dX^r-
dX-* d-sCe-d‰X- 10831
noun: salve; ointment
{C}unguent {C}asa˙bhÒta
non-arising; non-arisen one billion; 100 10 million
dXe^ n- 10813
chronology{N}
which engages it as a pervader; a phenomenon do; act; perform; does; refer (to){BJ 24.5}
which has a type by which it is subsumed {C}make; syllable; with (great) effort
vaiŸe˝ika
{GD:269}
dX[* -‰X-^ 10855
Vaishe˝hika ("Particularists") School
SW added Engl. "region" and
dX-* dCe-sX[* -a- 10844
ex. 2 kara˚a-hetu
creative cause
{L}mata
dX-* dCe-w(-]- 10833
{C}nirviŸe˝a
dX[* -‰X-^ ]^n-f*[- 10858
{C}k›rayit›
engage in doing
c- {MSA}kart¸-karma-kriy›˚›˙ anupalambh›t {C}kart¸
{C}agent; doer
{C}doing because one does not perceive an agent, action,
dX[* -a(-f#]- 10883
{MSA}akart¸tva
dX[* -a-a(-]#-f#-[f#en-n(- 10871
{C}ak›ra
dX[* -a-a(-f-fy#n-a- 10872
[(]-dX*[-]^n-a- {C}nirvy›p›ra
able to perform a function {TCT} non-active; no agent suitable to refer (to){BJ 24.5}
x#[-v-dX*[-a- {C}not at all busy
dX[* -vn- 10888
mental application
dX[* -a-f*[-a- 10875
function
dX[* -a-‰X-^ fp%]-R#-zdCn-d$- 10863
{C}niŸce˝˛atva; {MSA}ni˝prayatna
functionally causally concordant effect
non-active; no agent
Comment: This is one of the two types of Jay ("Splinter") College of e-ra Monastic
{C}not at all busy; lacking in works/deeds; does University
causally concordant effect (rgyu mthun kyi
nothing; inactive; unoccupied; powerless to act;
'bras bu): functionally causally concordant
dX]( -]n- 10890
lack of power to act
effect (byed pa rgyu mthun gyi 'bras bu) and
dX[* -a-v-Nœc^ -a-z[*dn-a- 10876
experientially causually concordant effect having come
(myong ba rgyu mthun gyi 'bras bu).
e[d- z[*dn- dod p(dn-
dX[* -a-[r-dtn-a- see: byon pa
10864
{MV}kriy›pav›da
dX]( -a- 10891
come; arrive
e[en- z[(en- doen!dØen- p(en-
{C}karam›˚u
{MV}kriy›-sam›ropa
sX(en-dt$z#-nrn-‰Xn-W#-[}^r-[^-Ô%-zsC^v-R#n-dX(]-]n-
{C}when he does so through having gone before the Buddhas of the
superimposition/exaggeration/reification with
ten directions by magical emanation{PGP 75}
dX[* -a-a(- 10866
respect to agent/activities
Check tenses. Thumi, p.176, has:
dX[* -a-v-:√n-a- 10878
dXn( - 10894
dCe-t- 10898
freedom
echo
dCv-dc-dR#[-a- 10921
{GD:509} Brahmin ⁄a˙karananda
dCe-y- 10899
{C}she disperses
dCf-;*z-# c#en-y*-l#r-fp(-d- 10913
{C}br›hma˚a-mah›Ÿ›la-kula
{C}pratiŸrutk›-gocara-stha¯
{C}good Brahmin family; wealthy Brahmins {MV}visa˙yoga
abiding in the range of activity of an echo
separation; free from
dCf-;*c-b*n-a- 10914
{C}one who stands within the range of an echo
dCv-zdCn- 10923
dCe-u- 10901
{C}br›hma˚yat›
{C}honoring Brahmins effect of separation
{LCh}pratiŸrutk›
dCv- dC-#
10915
echo 10924
dCe-c#- 10903
yen-dCv-R#-Nå≈([-a-
{C}likhyate; {C}Ònatva; {MV}hına
stony mountain practices devoid of desire
decrease; write
fpc-zj‹]-dCe-c#-N∂(-fp(-zj·fn-a-v- Ø(e-dCv! Ø(e-ac-[r-dCv! {C}is written about; deficiency; depletion
in order to destroy the high, massive mountain free from conceptuality
dC-# d-f*[-t#r-zs*v-d-f*[-a- 10926
{MV}ahın›nadhika
dC]- 10904
like a servant
{MSA}rahitatva; {MSA}virahitatva {C}anyÒnatva
dC]-f(- 10907
separation non-decrease
{C}loss
{C}d›sı
{MV}ahın›nadhika
neither non-decrease nor non-increase
D√-]-f*[-az#-zdCn-d$- 10956
D√-]-f*[- 10945
{C}likhit›; {MSA}vicitrita
{C,MV}anuttara; {MV}anuttaratva; {MV}anuttara-phala
{C}write; writing {MV}›nuttarya fruit of the unsurpassable; unsurpassable fruit
{MV}anuttara(tva); {MV}›nuttarya
dCr* - 10936
D√-f-V®-dt$-az#-’f-db[- 10960
{C,MSA}anuttar›-samyak-sa˙bodhi
complete/perfect unsurpassable enlightenment guru-pañcaŸik›
[series-formed-ly]; continuously
Fifty Stanzas on the Guru
D√-]-f*[-a-xr-[e-ac-Ô·en-az#-dXr-y$d-o^-r*n- 10949
D√-f-i#[- 10961
D√-]-f*[-a-x*-b*n- 10950
x]-ve-dl#-f-ifn-ac-d:√n-a-dX-d-
D√-f-Vø-d$-er-xr-c$r-dc-e]n-n(- 10963
D√-ed-f*[-a- 10940
D√-f-a- 10964
{MV}niruttar› … bh›van›
D√-]-fy#n-a- 10943
meditation on the unsurpassable; cultivation of {C}guru-ŸuŸru˝›
the unsurpassable
{L} sa-uttara guru devotion; respect for the guru
D√-]-f*[-az#-e]n- 10954
{MV}anuttar›vasth›
unsurpassable abode; abiding in the
unsurpassable
do^[- z[^[- do^[- z[^[- D√r-! v*]! D√rn! v(rn! {LCh,C,MSA,MV}buddhi; {MSA}mati;
{GD:699} dhı
{C}guru-ŸuŸrÒ˝˚at› (=guru-ŸuŸrÒ˝›) {C}›yÒha; (Ω›p): {MSA}›ptum; {GD:703}
awareness; knowledge; mind; intellect;
guru devotion; respect for the guru up›deya
intelligence
{C}revere and respect adopt; assume; take up; take; receive; assert;
{C}intellectual act(s); thought; resolve to;
assertion
D√-fz#-d‰X[^ -a- consciousness; {GD:699} conceptual mind
10967
{GD:703} develop
Nƒ]-[r(n-D√rn-Wr- h°-z[#-[(]-ei*c-R#-D√(-f-z(e-]-
lineage of lamas
if you do not turn around the attitude of seeking
although he has taken actual medicine{PGP 75}
D√-fc-dR#n-ac-zR^c- 10968
[the affairs of] this lifetime ...{MSI 514}
See comment of “blang” {T}
dR#- dR#[- dR#n- R#n- D√(-c#e-e#-’f-dle-
D√r-dc-dX-d- 10978
{C}guru-k¸ta
D√r-dX-d- 10979
{C}respected
{MSA}pratigraha dÔd- Ô·d- dÔdn- Ô·dn-
D√-fc-dX[* - 10970
D√rn- 10981
{C}supreme
D√-( z„^v-a- 10991
D√-f*[-W#-‰X[^ - 10972
D√r- 10974
D√r-[(c-[r-egr-Nƒ*-f*[-[an-zsen-[r-
D√-( eCn( -y*]-a(- 10996
{C}mah›ndha-bhÒto
having adopted; having assumed; having taken
{C}quite blinded
up having two-pointed mind{S 15}
{C}alpa-buddhi
of little intelligence; small intelligence ultimate awareness
N∂≈r- N∂≈(r- N∂≈rn- N∂≈(rn-
D√-( V“]- 11029
{MSA}avyutpanna-mati
D√-( y$r-d- 11015
untrained intelligence
{C}parıtta-ku-buddhika; {C}parıtta-buddhayo {C}matimat; {MSA}dhımat;
D√-( eCn( -f-Nƒ]# -a-[r-xr-[e-ac-Nƒ]# -a- 11003
(=svalpa) {MSA}buddhi-matt›; {MSA}buddhi-mattva
of little intelligence; small intelligence [intelligence-possessing]; the intelligent; the
{MSA}apakva-sa˙pakva-mati wise; an epithet of Bodhisattvas
{C}his intelligence is limited and poor; people
non-maturation and complete maturation of {C}clever
of limited intelligence
intelligence
D√(-V“]-n$-l#e-N∂ç(-dn-zu$e-f#-dX*[-
D√-( y*]-Nœ-*≈ d- 11016
{N}nirvyatha-buddhi
{C}Ÿ›nta-mati
mindful non-defective awareness
peaceful intelligence; pacified intelligence
{C}with calm determination D√-( eo*c- 11021
D√(-e]([-f*[-v-N‘r-dz#-[dr-e#n-dle-a-f-x#]-ac-
D√-( eCn( -xr-[e-ac-Nƒ]# -a- 11008
awareness
D√-( d;r-[av-V“]-x*-b*n- 11046
{C}perverted memorize
abide in awareness
D√-( N∂r(≈ - 11038
University
N∂≈r- N∂≈(r- N∂≈rn- N∂≈(rn-
knowledge and awareness
D√-( env-v#r- 11061
mind-training
[dX*-d! 1 fr(]-n$f! 2 Ë*n-[ae 3 dt[-b*n!
D√-( [f]- 11039
Ío-Ôel-Èing ("Lucid Intelligence") College of
4 x#[-[aX([! 5 N‘r-v-f-r*n! 6 p*-h·f! 7 Dre-flung Monastic University
{C}parıtta-buddhika
little intelligence{BR} v(e-b*n! D√]( -a(- 11062
knowledge of those with little intelligence{BR} awareness to which the object appears but is
{MSA}pari˚›yaka-ratna
D√-( l]-a- D√-( c#e-e#-fpz-[aX[( -
11040 11051
husband ? {T}
{C}alpa-buddhika; {C}durmedha Investigation of the Limits of Pervasion With
D√z( -# ‰X-^ 11064
dnv- n*v- dnv[- n*v[- dR#- dR#[- dR#n- R#n- {MSA}daŸa vaŸit›¯
the ten powers [of a Buddha]
buddhy-›tmak›ny›poha {C}›dhipateya
[dr-y*-dc-eCe-a- 11086
other-eliminator that is a mind; mental {C}dominant function
exclusion
[dr-N´c&≈ - 11077
{L}maheŸ›khya
fh]-i#[! f-x#]-[ee-e#-el]-n*v-xr-x#]! eminence; eminent
Ø(e-an-N´ç(-doen-Wr-x#]-az#-el#-fp%]-a! dN´≈&c- N´≈&c- dN´≈&c[- N´≈&c[-
[dr-fy(e-p(d-az#-D√-( [r-V“]- 11087
{MV}vaŸa-vartana
Definition: a common locus of being an
control; subjugate
other-eliminator that is an affirming negative p(d!zp(d- zp(d- p(d- zp(dn-
and being superimposed by thought
[dr-dN´c&≈ -dz#-x#[-v-dX[* -a- 11078
{MSA}parama-vaŸitva-labdha-buddhi
one of the two types of other-eliminators that
intelligence that obtains the highest power
are affirming negatives (ma yin dgag gi {MSA}vaŸavarti-manask›ra
[dr-Ø^v- 11088
gzhan sel); the other is don rang mtshan gyi mental contemplation of control
gzhan sel
[dr-fr(]- 11079
m¸dv-indriya
D√z( -# x$v-[^-dX-c$r-d- 11068
dull faculties
indriya-pratyak˝a
[dr-pr- 11089
suitable to be taken as the object of an sense direct perception/perceiver
awareness fh]-i#[! power; power from previous actions; karmic
definition of object of knowledge (shes bya)
cr-e#-p%]-f(r-f-x#]-az#-d[e-ŒX*]-[dr-a(-e;$en- power
D√n( -Ø(en-a- 11069
g e t e x f r o m S h i p ; get T s h i g
t]-a-vn-Nœ≈*n-az#-Ø(e-a-[r-dCv-l#r-f-z„^v-dz#-c#
Ø(en- Ø(en- Ø(en- Ø(en- and Das SW added this
e-a!
Definition: an awareness which is record
{MSA}buddhy› pratipatti¯
non-mistaken and free from conceptuality, and
realized by an awareness {T}
[dr-pr-y*-d- 11090
is produced from its own uncommon
empowering condition, a physical
D√n( -c#e-ac-dX-d- 11070
sense-power{BR} authority
[dX*-d! 1 e;$en-zj‹]-[dr-fr(]! 2 N´ç-zj‹]-
object of knowledge by a mind; {T} suitable to
[dr-[^-R^c-a- 11091
[dr-fr(]-dt[-b*n- 11080
[dr-dNœc^ - 11072
{C}vaŸa˙ gacchati
{C}come under the sway of
{MV}abhi˝eka sense direct subsequent cognizer
[dr-[^-dX-d- 11094
bestowal of initiation; Tantric initiation one of the four types of direct subsequent
cognizer; for others see: mngon sum bcad
[dr-dNœc^ -d- 11073
shes {C}vaŸı-kara˚a
done in terms of; in terms of; context{BJ 62.5}
[dr-fr(]-[^-R^c-az#-dt[-b*n- 11081
{C,MSA}abhi˝ikta; {C,MSA}abhi˝eka;
{MSA}abhi˝iktaka {C}which are the work of
bestowal of initiation; Tantric initiation subsequent cognizer that is a sense direct
[dr-[^-dXn- 11095
{MV}adhik›ra
“non-concordance”, no? {T}
done in terms of; treated in terms of; in terms
valid cognizer that is a sense direct perceiver
[dr-e#n- 11075
of; in the context of
[dr-dtn-a- 11084
{MSA}vaŸin
powerful; powerful person {MSA}sarva-(sattv)endriya-sa˙to˝a˚ı produced from a physical sense power{BR}
please all the senses {T}
[dr-V“]-[r-dtn-a- [dr-a(-x(rn-n$-Ô·en-ac-dX-d-v-fwn-a-
11100 11122
[dr-a(-[r-dtn-a- 11110
{MSA}catur-vidh› … vaŸit›
[dr-a(-cd-[r-p-f-b*n-ac-dX-d- 11123
[dr-a(-Vµz-# 11125
Div.: eye sense power, ear sense power, nose
Buddhist of sharp faculties whose virtuous sense power, tongue sense power, body sense
roots are not thoroughly ripened power, mental sense power {MSA}devendra
one of the divisions of "various constituents" of the god, Indra {T}
[dr-a(- 11104
[dr-a(-V®-’fn-el]-R^c- 11106
{C}prak¸tendriya {C}vim›trat›-indriya
{MSA}pañcendriya-par›v¸tti {C}with his faculties controlled
since there are stages of faculties {T}
change of the five sense powers
[dr-a(-zdCr# - 11118
{C}unequal endowment of faculties
see: dbang po
[dr-s^eX n- 11131
{C}madhyendriya
middling faculties
ıŸvara
{C}one whose faculties are of a medium kind
{GD:275} god
{LCh,C,MSA}ıŸvara; {C}aiŸvarya; {C}ıŸvarat›; p(d!zp(d- zp(d- p(d- zp(dn- non-conceptual wrong consciousness that is a
{C}ıŸvarya sense consciousness
{MV}vibhutva-pr›pti-lak˝a˚atva
ÊŸvara; god; ruler; lord one of the two types of non-conceptual
the characteristic of attaining
{C}sovereignty; dominion wrong consciousness; the other is
dominance/sovereignty {T}
non-conceptual wrong consciousness that is a
[dr-sXe^ -e#-‰X-^ 11133
[dr-f*[- 11143
{MSA}aiŸvarya-d›na {C}phenapi˚˜a
giving to ÊŸvara {C}avaŸ›vaŸa-bhart¸ka {C}mass of foam
{C}submissive to the master who is not
[d$-d-”(n-a- 11152
[dr-d- 11136
submissive to anyone else
{C}phenapi˚˜a
[dr-f*[-e](]- 11145
{MSA}vaŸin; {MV}vaŸit›
powerful person; power {C}mass of foam
{C}ak›ma-k›ra
[d$-f- 11153
[dr-dc-dX- 11137
{C}what causes displeasure
{LCh,N}madhyama; m›dhyamika
[dr-dg]- 11146
[d$-f-pv-cr- 11157
{C}›dhipateya; {MSA}adhipati;
{MV}›dhipatya; {MV}vibhutva M›dhyamika Pr›saºgikas and Sv›tantrikas{BJ
{C}dominant function 41.4}
[d$-f-a- 11159
madhyam›kavat›ra ; madhyamak›vat›ra
Supplement to the Middle Way, by Candrakırti dVø- Vø- dVøn- Vø(n-
madhyamaka; m›dhyamika
(zla ba grags pa), P. 5261, 5262, vol. 98;
M›dhyamaka; Proponent of the Middle Way; Instructions on the View of the Middle Way{N}
Chandrakırti's Supplement to (N›g›rjuna's)
Proponent of the Middle Way School
[d$-fz#-dNø]-dt(n- 11176
Treatise on the Middle
cd-o^-f#-e]n-az#-[d$-f-a- Comment: Here avat›ra means “addition” in
thoroughly non-abiding M›dhyamaka the sense that Chandrakırti's text is a dNø]- Nø]( - dNø][- Nø]( [-
one of the two main schools of Mah›y›na supplement historically necessary so as to madhyamaka-Ÿ›stra
Buddhism; the other is Mind-Only (sems tsam, clarify the meaning of N›g›rjuna's Treatise Treatise on the Middle, by N›g›rjuna (klu
citta-m›tra) on the Middle. sgrub), P. 5224, vol. 95
zeCv* -a-d$
dqCv{- -ö“ aZzeC-v#*v--o-dqCv[- zeC*v[- [d$-f-v-zu$e-az#-‰X-y*c-db[-a-[e(rn-a-cd- [d$en-
11169 11178
[d$-f-Ì-dz#-zeCv* -a-h‹e-env-d-
11162
{GD:841} Dzong-ka-ba's (tsong kha pa)
[d$en-Â%d-a- 11180
Clarification of the Thought, an Extensive
Treatise on [Candrakırti's] Introduction to the
h‹e-env-
dqCv- zeC*v- dqCv[- zeC*v[- Madhyamika. Varanasi: Ge-luk-pa Press, 1973. ›na; Ÿv›sa
inhalation
[d$-f-v-zu$e-az#-fpz-[aX[( -v$r-c#en-eo*c- [d$en-sX-# ]r-[^-‰X-^ d-
11170
mÒla-madhyamaka-v¸tti-prasannapad› 11181
{C}›Ÿv›sa-pr›pto-bhavati
z#-’f-db[-c# en-az#-‰X-fh·-
Ocean of Reasoning, Explanation of
dqCv- zeC*v- dqCv[- zeC*v[- {C}he feels relieved; breath
exhalation
dqCv- zeC*v- dqCv[- zeC*v[- [solitude-place]; En-sa-ba; name of a famous
[d$en-N∂r&≈ -dc-dR#- 11190
{MV}madhy›nta-vibh›ga
[d$z-# eg$e- 11192
Discrimination of the Middle Way and the
Extremes, attributed to Maitreya (byams pa),
[d(e zd(en! s(e [d(en!
{C}mÒrdhan give; bestow
P. 5522, vol. 108
{C}head; on his head; summits
[d(]- 11214
{MV}madhya-vibh›ga [d(]-a(!
{C}m›rdhani; {C}mÒrdhan differentiation of the middle way nephew; grandson
{C}in the head; head; on his head; summits
[d*-d-t]- [e^r-]f-zsC^v-R##-‰Xv-a((z#-[d(]-a(-x#n!
11205
[d$c-V“]- 11194
[d$v- 11195
[d(]-a(- 11215
{C}viveka; vivikta
[d$v! [d$v! zd$v! s$v! (=›tma-›di-sambandha-do˝a-rahitatv›d); [d(]!
{MSA}vivekat›
{C}k¸Ÿa; {C,L}daridra
isolation; solitary place; to be devoid of; nephew; grandson
offer; present; poor
{C}poverty (stricken)
solitude [e^r-]f-zsC^v-R##-‰Xv-a((z#-[d(]-a(-x#n!
{C}isolated(ness)
Thumi, p.160, has: dbul / 'bul / phul by the nephew of the space-emanation king
[d$v-a(c-R^c- 11197
v$n-[d*]-
{L}daridra-bhÒto {LCh,MSA}gho˝a; {MSA}svara
isolation of body
poor voice; melody; tone; vowel
cd-o^-[d*]-az#-x#[-dX*[-
[dXrn-W#n-dNI[-a- 11218
[d$v-d- 11198
shape-form
[dX-* f*[-a- 11242
vowel
[dXd# n-[r-w-[(e- 11232
[dXrn-x#e-,#-,$-,*-,(-dl#- sa˙sth›na-var˚a
{C}abheda
undifferentiated; undivided; non-difference
the four, i, u, e, and o, are vowels{Y} shape and color {C}unbroken
[dXe# - see: dbyibs
11222
{L}ni¯sara˚a
[dXe# -ei*]- 11223
{C}asa˙bhedana
{C}da˚˜a limitless divisions of instances {C}non-differentiatedness
{C}stick; staff; the hollow arm of a lute
[dX-* y(n- [dXc* -f*[-
11236 11249
[dXr# n- 11226
l#-dz#-[dX#rn-
{MSA}na bheda-bahula¯ {C}p¸thu
sphere of peace{PGP 73}
{C}many; all; long; very much; broad; vast;
when divided, there are not many [parts] {T}
[dXr# n-W#n-nrn-‰Xn- 11227
large
[dX-* d- 11239
elemental Buddha
{C,MSA,MV}bheda {C}(=dharma-bheda);
[dXr# n-f#-N“e^ -a- vic›ra
11228
{MSA}prabheda; {L}bhedat›; {L}vigraha;
vibh›ga analysis
{C}du¯sa˙sth›na divide; separate; open; differentiate; to divide;
zd[- 11252
[dXr# n-c#e-[dXc* -f*[- {C}distinguish; discriminate; conflict; quarrel; {C}yatna; {MSA}(Ωyat): yateta;
11229
{MSA,MV}yatna; {C}pariŸrama;
zd#-C e^r-a- 11277
{C}samutsuka; {MSA}gha˛ana; {MV}vy›y›ma
coarse striving and exertion
to strive; exertion; make effort; make
zdd- {GD:811} Dri-gung-ba, a branch of the
11269
exertion
continual study; zealous; endeavor Ga-gyu (bka' rgyud) school
zdd- zddn- dd- ddn-
compare: rtsol ba, exertion; brtson 'grus,
zd$-t]-R#- 11278
{MSA}yatna-vattva
{C}pravahati; {C}prava˚a; {MSA}pata;
{C}prasrava
’-d-zd$en-b#r-‰X]-z[(en-
with exertion {T} descend; rain; flow; fall down; move piercing and hanging/fastening ornaments to
downward; slope toward [the child's] ears
zd[-a-f#-frz-dc-x*-b*n-zu$e-a- 11258
(2) to blow
it is said that feces, urine, and semen flow [in
zd$f- 11281
{MSA}ayatna-mok˝a
them]
become liberated without making effort
{L}Ÿata-sahasra
zddn- 11271
100,000
zdd- zddn- dd- ddn-
zd$f-sCe- 11282
{C}udyogam ›padyate
{C}exert oneself; make an effort; make a great descend; rain; flow; fall down; move
effort downward; slope toward {L}Ÿata-sahasra; {MSA}Ÿata-s›hasrika
100,000
zd[-az#-’f-a-dN´f( -a- zdz-l#e-
11261 11272
zd$v- 11283
zd[-ac-dXz-( 11263
{C}wholly delighting in
{C}vy›yacchati [dd! zd*dn! sd! s(d!
zdc- 11274
[d(e zd(en! s(e [d(en! zdX^r- zdX^r- dX^r- dX^r- zdX^r- zdX^r- dX^r- dX^r-
give; bestow {LCh}sa˙bhava; (pra ΩbhÒ): imminent
{MSA}prabhavati; {MSA}prodbhÒti;
p(-crn-z([-env-[r-;$r-zu$e-e#-e[fn-a-s(e-Nø*- {C}-prabh›va; {C}prabhavo; {C}pr›durbh›va; re-e#-i*n-a-zdX^r-i*-l#r-dqC^-N√-dn-
instructions on clear light and union having {MSA}sa˙bhÒta; (Ωjan): {MV}j›yate; {C}j›to; since verbal faults are imminent and are easy to
to arise; come forth; emerge; occur; appear
been transmitted at dawn ...{TGP 60} clean {Dor 24a/ 231}
{C}has come into being; gives rise to; come into
zd([-N´-ç zdXr^ -Nø-*
11287 11304
being; depart; go off; come out of; leave (home
life); brought about; origin; which has arisen;
vocative case issued; manifestation; comes to be manifest; are zdX^r- zdX^r- dX^r- dX^r-
W*-[r-qK-x*-zd([-N´ç-Nø*! brought along; are assembled {C}pr›durbhavati
kye and kva ye are the vocative sounds d-Nå^z#-d$-e-]n-zdX^r-zu$e-dX*[-az#-c√^r- arises; comes forth; emerges
the winds which enter and depart from the hair {C}takes place; appears; one can see; manifest
zd([-a- 11288
pores{TGP 5} itself
{C}(true) appelations
zdX^r- zdX^r- dX^r- dX^r- zdX^r- zdX^r- dX^r- dX^r-
zdXr- 11289
{LCh}›kara {MSA}›kara
[arise-place]; source; place of origin
zdXr- zdXrn- dXr- zdX(rn- (1) ablative case
to be purified; to be cleansed (2) source [r(n-eC^d-W#-zdX^r-e]n-
]n-[r-vn-ei#n-zdX^r-w^rn-[r-! source of feats
zdXrn- 11290
d(en-zdX#]-az#-Nå≈([-a-
zdXr^ -a(z-# e[(]- 11308
dXe^ zdXe^ dXe^ n! dXe^ n! potentially; can possibly be; attains; comes;
verb: anoint; apply a salve come forth zdX^r- zdX^r- dX^r- dX^r-
noun: salve; ointment
zdXr^ -zu$e-dXn-an-zdX[* -a- 11302
{MSA}mahodaya
great element; great arising
open by causing insertion and retraction
the four great elements one of the two divisions of tangible object
see: 'byung bar gyur pa'i reg bya (reg bya, spra˝˛avya); the other is: tangible
object that is arisen from elements ('byung zdX(]! zdX(][! dX(]! dX(][!
zdXr^ -d-fy#n-a- 11313
'gyur gyi reg bya) come; arrive
{LCh}sa˙panna; {MSA}sa˙patti;
zdXr^ -dz#-dX-* dCe- 11318
y(n-W#-N´(-f#-z[}-d-d‰X-zdX*[-a-[r- -d$f-n(en-[r(n-n$-f*[-az#-[dr-[^-dXn-a-x#]-o*!
zdX^r- zdX^r- dX^r- dX^r- one opens a hundred different doors of This is in terms of persons of very few
{MV}utpatti-k›ra˚a doctrine{PGP 87} necessities and acquisitions [i.e., ritual
creative cause of arising implements, articles, and substances], who do
zdX[* -N“[^ -N´-ç 11327
For,
J H{Dor
: c k36b.2/
e x 256.2}
1 eng {SW}
separating and connecting particles (?)
zdX^r- zdX^r- dX^r- dX^r- ef-rf-[f-]f-df-ff-zf! zdXc( -dz#-[^n- 11337
{C}prasuta
arising; arisen cf-vf-nf-’fn-zdX*[-N“^[-N´ç {MSA}sa˙patti-k›la
{C}issued gam, ngam, dam, nam, bam, mam, 'am, ram, time of fortune; time of acquisition
lam, and sam are the separating and connecting
particles{Y}
zdCn-y]- 11351
yoga *k›ryasam›patti
yoga; relatedness resultant-birth meditative absorption
cooked rice; rice-pap
zdCv- zdCn-d$---fr(]-ac-zeCd^ -a-
11340 11361
zdCn-fy(e-V“]-a- 11353
free from conceptuality
{MV}pañca-phala
zdCv-d- 11341
{MSA}parama-phal›˜hya the five effects; the five fruits
having the highest fruit see: 'bras bu
{C}visa˙yoga
zdCn-[^n-W#-NIr# -Ë*- zdCn-d$-V®-dNø]-a-
11354 11363
to be devoid of; free from; lack; separate
from
compassion at the time of the effect dNø]- Nø]( - dNø][- Nø]( [-
{C}disjoining from
zdCn-e]n- {MSA}pañca-phala-sa˙darŸana
11355
zdCv-d-f*[- 11342
phala
zdCn-d$-y*-d- 11365
effect
{MV}viŸle˝a-apagama
Dre-flung monastery founded in 1416 ce. west third and highest level of the Fourth
of Lhasa, relocated to Mundgod, N.K., India in Concentration)
{MV}viŸle˝a-apagama
1959.; Dre-flung ("Rice Mound") Monastic
zdCn-d$-y*]-a(- 11366
creative cause of separation
University (founded in 1416)
zdCv-dc-zR^c-c(- 11345
The two principle colleges are Go-mang (sgo {MSA}mah›-phala
mang) and Lo-sel-ling (blo gsal gling) great effect; great fruit
{C}prativinodayati (=sarvath›-apanayan›t) ?{PH} Comment: "Rice Mound," said to be
zdCn-d$-y(n-Nœ-^ 11367
to be devoid of; become free from; lack; called this because its founder
separate from Jam-Âang-chö-jay announced, "I will build a
{C}gets rid of *phaladharmak›ya
monastic university like a mound of rice and
retreat hermitage above it for myself shaped Truth Body; the fruit
zdCv-dc-dX[* -[*- 11346
{C}viveka-pad›ni
d[e-a(z#-zdCn-d$! 3 ‰X^-fp%]-R#-zdCn-d$! 4 p(d!zp(d- zp(d- p(d- zp(dn-
{C}discouraging remarks Nœ≈*n-d$n-dX*[-az#-zdCn-d$! 5 dCv-dz#-zdCn-d$! {C}phala-pr›pta
{C}one who has attained the fruit [of an Arhat]
zdCv-dc-f#-dX[* -a- Divisions: (1) fruitional effect; (2)
11349
{MSA}abandhya
p(d!zp(d- zp(d- p(d- zp(dn-
{MSA}phala-pr›pti-viŸe˝a fruitful; existent effect; have the fruit zdC!# zdC!# dC!# dC!# (to diminish)
feature/attribute of attaining the effect {T} zdCn-d$-x([-ac- 11385
or dC!# zdC
{MSA}vyaya; !# dCn# nyÒna
Ònatva; ! dCn# ! (to write)
diminish; diminishing; grow less; write; dri
zdCn-d$-’f-a-dl#z-# N´d#ç -a- 11372
{C}amogha(m); {C}avandhya (the female version of the yak)
fruitfully; fruitful; not fruitless
zdC-# [r-zs*v- 11398
{MSA}phal›vara˚a (catur-vidha-)
{C}not barren; bear the fruit
the obstructions of the four fruits/effects
{MV}h›niv¸ddhi
zdCn-d$-v-e]n-a- 11386
zdCn-d$-zs*v-d- 11373
diminishment and increase
{N}phala-sthita
zdC-# d- 11399
{MSA}phala-v¸ddhi
Abider in the Fruit{N}
impel an effect; increase the effect
{MSA}Ònatva; {MSA}nyÒna
zdCn-d$-v-[f#en-a- 11387
zdCn-d$-dXr-y$d-y*]-a(- 11374
diminish; grow less; diminishment{BJ 38.1,
quoting MSA}
{MSA}mah›-bodhi-phala [f#en- [f#en- [f#en- [f#en-
zdC-# d-v-dØ*]-a- 11400
the fruit, great enlightenment observing the fruit
zdCn-d$-zdX]# - zdCn-d$-v-l^en-a-
11375 11388
{C}hına-bh›gıya
in dependence upon diminishing
[dX^r- zdX#]- sX^r- sX^rn- l^e- zu$e- l^en- l^en- {C}what lowers
{MSA}(Ωphal): phalasi {N}phala-pratipannaka
zdC-# dc-f#-zR^c- 11401
{MSA}phalodaya {MSA}buddhatva-phal›bhinirvartana
manifestly establish the fruit, Buddhahood {MV}h›niv¸ddhi
give rise to an effect
diminishment and increase
zdCn-d$z-# N´-( ]n-c#en-∑[-ac-dX-d- 11390
zdCr# - 11403
zdCn-d$-f-p(d- 11378
{C}middle; medium
{MSA}phal›Ÿcarya
zdCr# -Nœc( -en$f- 11404
zdCn-d$-f-[f#en-a- 11379
{MSA}phala-bh›ven›sat
does not exist as a thing which is an effect {T} madhyam¸du
[f#en- [f#en- [f#en- [f#en- small of the middling
zdCn-d$z-# eo]-h#en- 11393
non-observation of an effect
zdCr# -e#-y*]-a(- 11406
{GD:278} k›ryahetu
zdCn-d$-f*[-a- 11380
effect
madhyamadhya
zdCn-d$-fXr( - phala-y›na
11381
{MSA}phala-parigraha-gu˚a
{MSA}phal›rtha {MSA}madhya
qualities of apprehending the effect
fruitional meaning {T} middling; middle; the middle
zdCn-d$-xr-[e-ac-zeCd^ -a- 11383
zdCn-x([- 11396
{C}a˛avı-k›nt›ra
{MSA}megha-svara-gho˝› {C}wild forest
{MSA}sa˙bandha-vaŸa
sound of thunder
zdCe( -[e(]-a- 11429
power of joining; connecting power
zdCe^ -x$v- 11415
{C}a˛avı-k›nt›ra
Bhutan {C}wild forest
{MV}sa˙bandha-du¯khat›
smallpox nomad
[*-v-‰^X[-]n-zdC*v-d- Î- 11433
join; relate; connect; become connected indirectly relating to that {GD:662} vici
see: 'brel pa wave
zdCv* -d-dØe-az#-cd-o^-dX[* -a- 11424
Î-Q√r( - 11434
sa˙bandha-parık˝›-v¸tti
[connect-sound]; genitive case Analysis of Relations, by Dharmakırti (chos kyi [wave-center]; whirlpool
grags pa) P. 5713, vol. 130
Î-c√dn- 11435
one of the Seven Treatises on Prime Cognition
vici
wave
Î-c√dn-z„^en-a- 11436
Î(-s$e-a- 11437
pierced (?)
N∂- 11440
in this way train frequently in the factor of
emptiness {MV}aparikarmit›
N∂! N∂-zf-N∂*[! N∂n! N∂n! not practiced purification
N∂r≈ -[qz- 11452
to conceal
N∂r≈ n-a-xr-[e-N“f( - 11461
du¯kha˙ {C}dhÒta-sa˙lekha
{C}gupti; {C}-Ÿ›lin Difficult to Overcome {C}austere penance of the ascetic practices
to conceal; concealment fifth Bodhisattva ground; for others see:
N∂r≈ n-az#-x(]-o]- 11462
toad
N∂≈r- N∂≈(r- N∂≈rn- N∂≈(rn-
N∂n- {C}dhÒta-gu˚a-sa˙lekha
11444
{N}viŸodhana
{C}qualities of an austere ascetic; qualities of
purify; wash; practice; train; cleanse; clean;
N∂! N∂-!N∂*[! N∂n! N∂n! purity; purification the ascetic practices
N∂n-[(]- 11445
{C}dhÒta-gu˚a-sa˙lekha
N∂≈r- N∂≈(r- N∂≈rn- N∂≈(rn- {C}qualities of an austere ascetic; qualities of
secret meaning; hidden meaning {MSA}s›dhana the ascetic practices
N∂n-a- object/action of purification
11446
N∂r≈ n- 11456
{C}dhÒta-gu˚a-parikırtana
{MSA}(ΩŸudh): Ÿodhayat; {C}sa˙dh›vati; {C}proclamation of ascetic qualities
inside; interior; tube {MSA}k¸ta
N∂r≈ n-a- 11467
gross contravention
large; bulky; big; size {C}dhÒta; {MSA}utt›panat›; {MSA}udagra;
{MSA}vyutpanna
{C}ascetic practices
N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[ N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[ {MSA}d›t¸; {MSA}d›yaka
giver; donor
join; connect; affix; apply; prepare; establish; s›˙yogika-mÒla-var˚a
another example:
[ee-dX-v-[(]-[f-az#-∑[-ac-f-N∂≈c! (dgag bya la N∂≈#]! N∂≈#]! dX#]-]f-N∂≈#][! dX#]-]f-N∂≈#][! Nå≈[- Nå≈([- Nå≈[- Nå≈([-
don dam pa'i khyad par ma sbyar) the {MV}d›na {MSA}bhoga-dve˝˛¸ … d›t¸
qualification "ultimately" is not affixed to the give; bestow; giving; gift; present; alms; giver who does not desire resources
object of negation donation
N∂]#≈ -a-a(-dÌ°-d-[r-V“]-a- 11491
{MSA}d›t› k¸p›lu¯
N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[ {C}pr›pyate compassionate giver
{MSA}anuga; {MSA}anus›ra (e.g.: not giving; not given
N∂]#≈ -a-Ì·v-d- 11492
{C}d›t›
N∂c≈ -d!V“]-a- 11471
benefactor {T}
N∂≈r- N∂≈(r- N∂≈rn- N∂≈(rn-
{C}giver; granter
N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[ {C}dak˝i˚›-pariŸuddhi
N∂]#≈ -e]n-zR^c- 11482
e[d- z[*dn- dod p(dn- {LCh,L,MSA,MV}d›na; {C}dak˝i˚›; {C}deya; N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[-
{MSA}prayojayitu˙ pra˚idadh›ti {MSA}dattaka (e.g.: Ÿik˝›-dattaka); {MSA}d›ne prayoga¯
{MSA}visarga
make wishes to join/connect ... ? {T} training/engaging in giving
verb: give; bestow; present
purity; purification
N∂]#≈ -ac-z[^]-a-x#[-v-dX[* -a- 11522
from giving, resources; from ethics, a good N∂≈r- N∂≈(r- N∂≈rn- N∂≈(rn-
{MSA}d›na-vaŸa transmigration
purifier; washer; practitioner; trainer;
power of giving cleanser; cleaner; the means of...
N∂≈r- N∂≈(r- N∂≈rn- N∂≈(rn- N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[- N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[-
purify; wash; practice; train; cleanse; clean; {C,MSA,MV,GD}prayoga; {C}prayogat›; {MV}aprayoga
purity; purification (Ωyuj): {MSA}yojayanti; {MSA}yojana; non-application; non-preparation;
{C,MSA}yoga; {C}yojayati; samaprayoga; non-connection
N∂r(≈ n-zdCn- 11540
{MSA}anuyoga; {MSA}niyojana;
verb: join; connect; apply; affix; prepare;
N∂c(≈ -d-Ì·f-Nø-* 11556
establish; practice
N∂≈r- N∂≈(r- N∂≈rn- N∂≈(rn- noun: application; preparation; exertion;
fruit of N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[-
joining; connection; endeavor; syllogism{N};
purification/washing/cleansing/purifying/practic {C}prayog›n ›rabhate
fortune; conjunction
ing/training/cleaning {C}work [the integration of theory and practice begin application/preparation
exercised by the Bodhisattva]; exert oneself; {C}undertake exercises
N∂[(≈ - 11541
[misspelling of spyod pa] practice undertaking; matter for joining; apply oneself
to; yoked to; distribute (evenly); join up (with);
N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[-
N∂[(≈ -vf- 11542
cling; exercise; associated with; conjunction;
{GD:275} argument; {GD:773} formal {C}›lıno bhavati
behavior argument depend upon application/connection
N∂c(≈ -d-fpz#-zdCn-d$-x#[-dX[* - 11548
{C}clings to
N∂c(≈ - 11543
establish
noun: application; preparation; exertion; N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[- N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[-
joining; connection; endeavor; syllogism {MSA}prayog›nirvartita
mental contemplation of final application
{C}incite to; enjoin (upon); embark on; applies non-reversal from application/preparation
N∂c(≈ -d-[r-fp(r-d-[r-N´f( -a-[r-fpc-p%e-az#- N∂c(≈ -dz#-Nœ](≈ -
11550
oneself; be engaged in; be joined to; practice; is 11560
tenable (to say); logical to equate [with
negative: is not tenable (to say); not logical to
equate]; apply oneself to; distribute (evenly);
vf-{MSA}prayoga-darŸana-bh›van›-ni˝˛h›-m›rga N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[-
join up (with); yoked to; associated (with) intent paths of preparation, seeing, and meditation, faults/defects of training
on and final [i.e., no more learning]
N∂c(≈ -dz#-N´-( ]n- 11561
zdCn-d$-v-i*-dc-N∂≈(c-dc-en$rn-n(-
N∂c(≈ -d-[r-V“]-a- 11551
it is said that one connects to the fruit N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[-
dnf-N∂≈(c-ei#n-W#-N´(-]n- N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[- {MSA}prayogatas
{MSA}prayoga-sahagata from the viewpoint of
by way of both thought and deed
endowed with application application/preparation/training
N∂c(≈ -[r(n-fu$e-en$f- 11544
non-application; non-preparation;
non-connection N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[-
{C}non-junction; not a matter for joining
{MSA}prayoga-paryanta-gamana
progress to completion of training
N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[- N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[- poisonous snake
{MV}prayog›vasth›
N∂-(ç d- 11590
forbearance level of the path of preparation
place of training; topic in training
N∂eç - 11576
delight
N∂c(≈ -dz#-dÌ·]-zeCn^ - 11567
{C}ce˝tate {C}arocayati
{C}(solemnly) declare; announce
dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ -
{C}bestirs himself; be astir with
{C}anavaropita; {C}ajanita
N∂c(≈ -vf- N∂-&ç f-
11574 11584
not generated; not produced
{C}not having planted
{C}gurvi˚i(ya)
N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[-
f-w*rn-a- 11596
{C}pregnant
prayoga-m›rga
N∂f&ç -f- 11585
path of preparation {MSA}anunnat›
fh]-i#[! [(]-fr(]-Ø(en! {C}gurvi˚i(ya)
non-haughtiness; non-arrogance
f-∑d- 11597
Definition: clear realization of meaning {C}pregnant
[dX*-d! 1 [}([! 2 Ì°-f(! 3 d;([-a! 4 N∂v&ç - 11586
{MSA}avy›pin
y(n-fy(e snake
no pervasion; no entailment
Divisions: (1) heat; (2) peak; (3) forbearance;
f-∑d-az#-Nœ](≈ - 11598
{C}not cognized
zeC^d- zeC^d- zeC^dn!eC^d- eC^dn- dN´(f- N´(f- dN´(fn- N´(fn-
{MV}(ΩbhÒ): abh›vayitv›
f-z„^en-l#r- 11600
{LCh}asiddha; {MSA}ani˝panna;
{MV}asiddhatva if not meditated/cultivated
z„^e- z„^e- z„^en- z„^en- not established
f-dN´f( n-a- 11624
{C}anavakır˚a
f-eCd^ -az#-eo]-h‹en- 11613
non-mistaken{BR}
{C}the fact that one is not deceived {MSA}an›v¸ta
f-eCf* n-a- 11614
unobstructed; undefiled
f-z„^v-a- 11602
{C}Ÿaithilya
f-dN´d&ç n-a- 11626
{MSA}abhr›nta {C}laxness
non-mistaken
dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-
f-eCv( -eCv( -d- 11615
f-z„^v-d- 11603
{C}asamud›nıta
zeC(v- zeC(v[- eC(v- eC(v[- not achieved; not attained; not accomplished
abhr›nta
{MV}amukta-muktatva {C}not brought about
non-mistaken; nonmistaken
release of what was not released
f-r*n- 11627
f-z„^v-dz#-c#e-a- 11604
{MSA}aniyata; {MSA}anıtatva;
abhr›nta-buddhi {MSA}anaik›ntika
non-mistaken awareness zeC(v- zeC(v[- eC(v- eC(v[- indefinite; not ascertained; non-ascertainment
{C}amukta
f-z„^v-dz#-b*n-a- N‘r-v-f-r*n-
11605
not released
abhr›nta-jñ›na {C}not freed appearance without ascertainment{BR}
non-mistaken consciousness
f-eCv( -d-[r-eCv( -d- f-r*n-a-
11617 11628
f-dR#n-a- fixed
11618
down there
f-r*n-az#-eo]-h‹en- 11629
{C}ak¸ta anaik›ntika-hetu
{MSA}vim›na not made; not done indefinite reason; unascertained {GD:276}
non-humility; non-respect
f-zeen-a- f-frv-[^-zeC-( d-
11619 11630
f-e^n-a- 11608
{L}garbh›vakr›nti
zee- zee- zeen- zeen-
{MSA}an›dara entry into a womb; descent into the womb
{C,MSA}aniruddha
non-humility; non-respect
f-frv-[^-zu$e-a- 11631
not
f-e(n-a- stopped/obstructed/destroyed/ceased/halted/im
11609
peded {L}garbh›vakr›nti
{MSA}nirlepa entry into a womb; descent into the womb
f-›[- 11620
unsullied; unpolluted
f-et#e-vd-N´](ç -f- 11632
{L}marakata
f-eCd^ - 11610
to demons
asiddha
f-yen- 11633
not established d›v- ›v- d›v[- ›(v[-
Øen-f-eC^d- {C}atır˚a {C}anadhyo˝ita; {MSA}asaºga; {MSA}na sakta¯
not cross over
the reason is not establised non-attachment; unattached
f-Ø(en-a- 11654
{C}absence of attachment ayaŸas
Comment: This is one of the eleven virtuous disgrace
mental factors (sems byung dge ba, Ø(en- Ø(en- Ø(en- Ø(en-
f-eo(en- 11646
kuŸalacaitta): (1) faith (dad pa, Ÿraddh›); (2) {C}asupratividdha; {C}anavabudhyam›na
shame (ngo tsha shes pa, hrı); (3) not realize; not cognize; not understand
embarrassment (khrel yod pa, apatr›pya); (4) {C}sth›payitv›
{C}not penetrated; without/not understanding
non-attachment (ma chags pa, alobha); (5) [not-include]; not including; not included
within; not included among; except
f-Ø(en- 11655
non-hatred (zhe sdang med pa, adve˝a); (6)
non-ignorance (gti mug med pa, amoha); (7) V“(e-yn-sX*-d-gf-f-eoen-
effort (brtson 'grus, vırya); (8) pliancy (shin
except for being merely distinguished by the
Ø(en- Ø(en- Ø(en- Ø(en-
f-yen-v-n(en- 11635
f-eo(en-ac- 11648
{MSA}anupadeŸa
f-eo(en-ac-[*-f-x#]-a- 11649
f-dË*[-a- 11640
{C}immediately on; immediately after
f-pe-a- 11660
{MV}asa˙pramo˝a {C}anyatra
non-forgetfulness other than; not including; not included within;
not included among; except samanantara
f-ifn- 11641
{C}with the exception of; except for; apart just after [verb + ma thag pa]
{MSA}akha˚˜an›
from; all equally; but; other than; nothing else Nœ≈*n-f-pe-az#-c#e-a-
than; outside
non-degenerated; undefiled; unspoiled a cogntion of one just after conception
f-dor-d- 11651
f-ifn-a- f-p(en-a-
11642 11661
{C}unbroken; imperishable; safe and sound; {C}unbaked; not freed; not released
uninjured
f-do^[- 11652
p(d!zp(d- zp(d- p(d- zp(dn-
f-È*[-a- 11643
{MSA}al›bhin
do^[- z[^[- do^[- z[^[- not obtain; not attain
{C}apratilambham›na; {C}apr›pta;
{C}anavanata
{C}alabham›na; al›bha
not bow; not pay reverence; not pay homage
not finding; not gain; not gaining; loss
{C}without bending
{C}not acquiring; without having attained
p(d!zp(d- zp(d- p(d- zp(dn- {LCh}›Ÿraddhya; {MV}aŸraddh› z[}*n!z[}*- z[}*n!z[}* -z[}*n- z[}*n-
non-faith
{MSA}apr›pta-vihına {MSA}›ve˚ika-gu˚a
Comment: This is one of the twenty
degenerate non-attainment {T} ushared qualities; unmixed qualities
secondary afflictions (nye nyon nyi shu,
f-]#r- 11687
{MSA}aŸrutv› pratik˝epa¯
abandon without attainment {T} cherish not mistaking them for instances of
without citing{BJ 68.1}
connecting particles
f-fpz- f-[}n( -fh·-
11666 11679
f-](c-dz#-[*-dl#]-i#[- 11689
f-ar-d$-zu$e- 11690
lowest point
{MV}asa˙stava
f-fp(r- 11668
"being set on mother's lap"
unacquainted; unknown
Comment: Metaphor used in the Óying-ma
{C}ad¸˝˛a
f-z[}n# -a- 11681
Order for an accomplished yogi's experience
unseen; not see; not seen; not perceive of fundamental mind.
{C}imperceptible asa˙stava
f-Nårn-]- 11691
unknown; unacquainted
f-fp(r-]- 11669
f-z[}n* - 11682
f-Nårn-a- 11692
unmixed; unshared
{C}apaŸyan {C}unafflicted; unstained
unseen; not see; not seen; not perceive Når- Nå(r- Nårn- Nå(rn-
f-z[}n* -a- 11683
{MSA}aprapañc›tmaka
f-z[}n* -a-v-[f#en-a- 11684
place/abode
z[}*n!z[}*- z[}*n!z[}* -z[}*n- z[}*n-
f-[e-f#]- {C}anadhigamya
11675
f-zsC[- f-zdCv* -
11698 11709
f-Ïn- 11720
f-dXn-a- f-N∂r≈ n-
11699 11710
f-f- 11711
f-dXn-az#-y(n- 11700
gnyis); (3) uncompounded space ('dus ma {C}backwards through seven generations (on
byas kyi nam mkha'). both his father's and mother's side) {MSA}apakva; {MV}avipakvat›
not ripened; not matured
f-dX]# -ac-v*]-a- f-f(-
11701 11713
f-hr- 11725
{C}adattad›na {C}m›t¸k›
stealing; taking what is not given {C}mystical formulae or diagrams which use {MV}vaikalya
permutations of the alphabet not complete; not full
f-dX]# -ac-v*]-ac-f#-dX[* - 11702
f-f(-dXr-Nƒ]- 11714
f-hr-d-f*[-a- 11726
{C}n›datta n›dad›ti
not stealing; does not take what is not given ma-mo-jang-men (Female spirits responsible {MSA}avikal›
for spirit created infectious bile disorders) not incomplete
f-dX]# -v*]- 11703
f-f(n- 11715
f-h]-d- 11727
adattad›na; adatt›d›na
stealing; taking what is not given f(n- f(n- f(n- f(n- {MV,MSA}vaikalya; {MSA}vikala
{C}anadhimuktat›; {MV}anadhimukti not complete; not full
f-dXr^ -d- 11704
non-belief/imagination/faith/interest/inclination/
f-hc-dc-[^- 11728
f-f(n-a- 11716
non-arisen; not come forth; not appear
f-hc-dc-v- 11729
non-belief/imagination/faith/interest/inclination/
{C}apr›pta prefer/zeal/imagine {C}s›magrı
not come; not arrived; not attained; without non-collection; uncollected; not assembled
f-[f#en-az#-eo]-h#en- 11717
f-zhv-d- 11731
anupalabdhi-hetu
{MV}avisa˙yoga
a correct non-observation sign; reason of dgv- zh·v- dgv[- h·v[-
not free from non-observation {GD:278} {C}ak˝aya; {C}asa˙j›nan
f-dCv-dc- 11707
not seek; not sought for; unwanted; not ask
f-[f#en-az#-Øen- 11718
{C}uncognizable; inextinguishable;
{C}avirahita
[f#en- [f#en- [f#en- [f#en- inexhaustible; indistinguishable
not free from
f-zj‹rn- 11732
{C}not lacking (in); one who is not without anupalabdhi-hetu
non-observation sign
{C}asa˙lu˜ita
{C}not shaggy
Ô·en- Ô·en- Ô·en- Ô·en- [not-exhausted]; not only; not just; not cut {C}asamık˝a˚a
(off) not see; not seen; not view
{C}apÒri
incomplete; not complete; not perfected; [*c-f-;[- {C}(one who does) not look out for
unfinished
f-e;#en-a- 11749
not only that; but also ...
f-Ô·en-a- ]f-fwz-f-;[-W#-dc-[^-Nœ[-t#e-Wr-‰X^]-f#-zy[-a
11734
{C}ad¸˝˛a
Ô·en- Ô·en- Ô·en- Ô·en- z#-z(rn-Nå≈([-Ô·en-az#-Nœ^- not see; not seen; not view
{C}unseen; imperceptible
{MSA}ani˝panna the Complete Enjoyment Body, the continuum
f-d;$r- 11750
incomplete; not complete; not perfected; of which is not cut as long as the sky
unfinished remains{PGP 101}
f-;#]-az#-zdXr^ -d-vn-R^c-az#-N´-ç 11743
{C}ag¸hıta; {C}anudg¸h˚an
f-l#- 11735
not apprehend; not grasp; not hold; not
zdX^r- zdX^r- dX^r- dX^r- conceive; not seize
{MV}aŸama
anupatta-mah›bhÒta-hetuka-Ÿabda {C}not seized; not taking up
not pacified; not peaceful; non-pacification
sound arisen/derivative from elements not
f-z(rn-[^n- 11751
f-l#-d- 11736
conjoined with consciousness
one of the two divisions of sound-source {C}an›gata
{MSA}aŸ›nta (sgra'i skye mched, Ÿabd›yatana); the other [not-come]; future; not yet come; yet to come
not pacified; not peaceful; non-pacification is: sound arisen from elements conjoined with
f-z(rn-a- 11752
sgra, upatta-mah›bhÒta-hetuka-Ÿabda)
{LCh,C,MSA}an›gata
l^e- zu$e- l^en- l^en- f-;#]-az#-zdXr^ -d-vn-R^c-az#-n*fn-t]-[^-Nø]( - [not-come];
11744
future; not yet come; yet to
{MSA}apravi˝˛a come; futureness
not enter into; not engage in az#-N´-ç NI]-a- f-z(rn-az#-[^n- 11753
d$f-a-[r-et#e-f-x#]-a-vn-v(e-a-
r-V“]-a- Nø]( -az#-N´-ç NI]-a- opposite from not being one with pot
dNø]- Nø]( - dNø][- Nø]( [-
zu$f- zu$fn- l^f- l^fn- anup›tta-mah›bhÒta-hetuka-asattv›khya-yaŸa
N´ç-y(n-t]-Øe-a-f-x#]-ac-pv-f#-Øe-a-x#]-az#-sX#
{C}anavalına-k›ya-v›º-mana¯-karm›nta -Ÿabda c-
having non-discouragement/non-slackness of pleasant inarticulate sound arisen/derivative It follows that the subject, sound, is not
body, speech, and mind from elements not conjoined with permanent, because of being impermanent
{C}one who remains uncowed in all he does consciousness
f-l*]- 11740
f-c#e-a- 11767
English for Divisions?? {T} too Comment: This is one of the six root
afflictions (rtsa nyon, mÒlakleŸa): desire
many to fit {PH}Comment: The division f-v$n-a-
('dod chogs, r›ga); (2) anger (khong khro,
of negatives, or negations, into affirming and
pratigha); (3) pride (nga rgyal, m›na); (4) aŸe˝a
non-affirming, or implicative and
ignorance (ma rig pa, avidy›); (5) doubt [not-remain]; none remaining; complete;
non-implicative, is traced to Mim›˙s›
(the tshom, vicikits›); (6) afflicted view (lta entirely; without residue; all; all of; no
injunctions to refrain from activities that
ba nyon mongs can, kli˝˛a-d¸˝˛i). exception; without exception
either imply another activity in its place or
f-x#]-[ee-e#-el]-n*v-xr-x#]! f-c#e-a-dN√[-a-f-l^en-
11757 11768
zsen-az#-c#en-t]-f-v$n-q^]-dgv-o*!
Having sought out all those of the lineage of
[(]an-[f-ac-[( ]-dX[* -]^n-a-xr-x#]-az#-el#-fp%
observed common locus between being an
l^e- zu$e- l^en- l^en- Superiors without exception, {GZ 68b.7}
not polluted/affected/distorted by ignorance
f-v$n-a- 11779
f-x#]-](-l*n-;*c-]- 11759
f-v$n-ac- 11780
f-c$rn-a- 11773
the refutation without residue{MSI 430}
at›dvayav¸tti (?)
change Eng. to "without
opposite from not being; opposite from non-;
non-non f-c$rn- remainder"? {SW}
{C}du˝˛a; {MSA}raudra
f-x#]-ac-R^c-az#-Øe-a- f-v$n-ac-Nårn-a-
11762 11782
pernicious force; pernicious entity; pernicious
being; hateful; hateful entity; hateful being
something which a permanent phenomenon is Når- Nå(r- Nårn- Nå(rn-
{C}full of hate
not
get ex from S h i p complete abandonment
f-ex(n-a- 11763
f-c$rn-a-pfn-t[-z[^v-d-bΩW-p%d-a- 11774
{C}avicalitatva
unmoving; unwavering; unfluctuating {C}sarva-du˝˛a-vinaya-Ÿ›kyamuni Når- Nå(r- Nårn- Nå(rn-
{C}does not waver [p.n. of a Buddha] {L}nikhila-h›ni
complete abandonment
f-v-n(en-a-[r-y(n-fp%]-a- 11775
f-crn- 11764
remainder
f-m*- 11798
fr-a(-i#[- 11812
get Eng and ex from S h i p /
{LCh}sa˙nitıya; sa˙˙itıy› {GD:419}
STTS
Sa˙nitıya; Sammitıy› school {C}bahutva
{MV}aviparyaya; {MV}avipary›sa
fr-i^r- 11801
f-v(e-a-[*-dl#]-i#[- 11789
{MSA}alpa˙ v› bahu v› many aspects; many kinds
number of; much or little
fr-a(z-# N´-( 11814
{C}avitathat›
fr-Nø]( -a- 11802
f-b- 11790
fr-a(n-dq^c-dz#-N“-* a- 11815
{LCh}mah›Ÿ›saka
Mah›Ÿ›saka
soybean sa˙˙itıy› {GD:419}
one of the eighteen Vaibh›˝ika sub-schools
f-b*n-a- Sa˙˙itıy› school
11791
{T}
one of the eighteen Vaibh›˝ika sub-schools
fr-p(n-a- 11803
{C}akovidu {T}
not conscious of; not cognized
fr-d- 11816
{LCh}bahuŸrutıya
{C}not conversant with
BahuŸrutıya
f-en]-a- 11792
{C}bahula; {MSA}pr›curya; {MSA}bahu
fr-[^-Nø]( -a- 11804
many; much
{C}ajñ›ta; {C}aŸruta {C}abundance of; abounding in
{C}uncognized; not heard dNø]- Nø]( - dNø][- Nø]( [-
fr-d- 11817
{MSA}bahula-nirdeŸa
f-dnen-a- 11793
f]-re- 11818
fr-[^-e]n-a- 11806
se/cause to rise/urge on
{C}bahula˙ viharati
f-dN√dn-ac- 11795
many abodes
{C}aŸik˝ita {C}often
unlearned; without learning
fr-[^-dXn-a- 11808
{C}untrained
{C}bahulı-karoti
{C}makes much of
Oral Tradition Tantra [the third of the Four {MV}taila-pradyota-d¸˝˛›nta d;([- d;([- d;([- d;([-
(Medical) Tantras] the example of a lamp {MSA}notp›da-k˝›nti
Comment: The third of the Four [Medical]
fc-v-fc- 11832
forbearance/patience/tolerance/endurance
Tantras (rgyud bzhi) is an extensive technical with respect to non-production
textbook that identifies the different types of {L}gh¸ta
f#-Nœ-*≈ d-v-d;([-a- 11842
disorders--their causation (etiology), nature ghee; clarified butter
(pathology), and therapy. It presents each of
fc-v-fc-R#-NIr# -w^- 11833
the major disorders individually and in great d;([- d;([- d;([- d;([-
detail--discussing their causes, conditions, {C}anutp›da-k˝›nti
and symptoms as well as the methods of fat/scum of ghee
forbearance/patience/tolerance/endurance
treatment to be used.
fc-b*n- 11834
with respect to non-production
f]-y[- 11820
{C}patient acceptance of non-production
{C}m›t¸-jñat› (=m›treyat›)
f#-Nœ-*≈ dz#-y(n-v-d;([-a- 11843
{MSA}Òrdhva; {MSA}rang gi srog man chad cognize as mother
gtong ba = y›vat-svajıvita-d›na {C}honoring mother
below; thereon d;([- d;([- d;([- d;([-
fc-b*n-a- 11835
ff- 11822
{MSA}manu-ja
(1) negative particle: not; non-; is not
and; or; particle indicating question (2) man; human; men.; person p(d!zp(d- zp(d- p(d- zp(dn-
{MV}anutpattika-dharma-k˝›nti-l›bha
fz#-frv-[^-zeC-( d- {C}person(ality); (some)one
11823
attain
{C}garbha-avakr›nti
f-f#-f#]-f*[-[ee-az#-N´ç- forbearance/patience/tolerance/endurance
{C}descent into the womb ma, mi, min, and med are terms of negation{Y} with respect to the doctrine of non-production
f#-z[#-xe-a(-z[^e- f#-Nœ-*≈ dz#-y(n-v-d;([-a-x(rn-n$-h·v-d- 11845
fc- 11824
{MSA}avicitrat›
fat/scum of ghee
non-various; not shining; not beautiful {C}anutp›da-ko˛i
fc-R#-d$f-a- 11826
f#-Nœ-*≈ 11838
extreme of non-production;
gh¸ta-gha˛a non-production-limit
{C}aj›ta; {MV}anutpatti; {MV}notpatti
ghee-pot; butter-pot
f#-Nœ-*≈ d;([-a-p(d-i#[- 11847
fc-f*-t]- 11829
dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ -
f#-Nœ-*≈ d-y(n-i#[- 11840
{MV}aropa˚a; {MV}aropa˚›
{C}dıpavatı {C}anutpattika-dharmat› non-produced; not generated
Dıpavatı [name of a town] unproduced reality
f#-Nœz*≈ -# y(n-v-]#-d;([-a-p(d-a- 11849
fc-f*-fj[- 11830
{C}the true (unproduced) nature of all dharmas
f#-w(f-ac-R^c-a- 11862
f#-e(r- 11873
{C}an›ropanat›
f#-e(n-a- 11874
{MSA}atr›sa-k›ra˚atva
unsullied; uncovered; unpolluted
cause of non-fear {C}akuŸala; {C}abudhayo {C}free from all stains; anoint; besmear
f#-Nœeç -az#-x#[- not wise; unwise
11855
f#-[ez- 11876
{MSA}an›modana-manask›ra
{C,MSA}ak˝obhya; {MSA}akopa;
{C}asa˙pramo˝a; asa˙pramo˝at› {MSA}ak˝obhya(tva); {MSA}avik›rya (e.g.: non-joyful mental contemplation; mental
y›n›vik›rya); {MSA}avikopana contemplation of unhappiness
non-forgetfulness{DK 5.9}; non-loss
undisturbed; imperturbable; Ak˝obhya [p.n. of
f#-[ez-f*[-a- 11879
{C}undeluded
a Buddha]
f#-dNœ[*≈ -a- 11858
{C}adurmanas
{C}not sad
f#-z„^en-y(n-t]- 11868
f#-[e*-d- 11881
{C,MV}akuŸala; {C}aŸubha
dNœ[(≈ - Nœ[(≈ - dNœ[(≈ - Nœ[(≈ - z„^e- z„^e- z„^en- z„^en- non-virtuous; non-virtue; non-virtue,
{C}ak˝obhya {C,MSA}ak˝obhya; {MV}akopyatva; non-virtuous
undisturbed; imperturbable; Ak˝obhya [p.n. of {MSA}akopa; {MSA}ak˝obhyatva;
{C}unwholesome
{MSA}avik›rya; {MSA}avikopana
a Buddha]
undisturbed; imperturbable; Ak˝obhya [p.n. of fh]-i#[!
f#-w(f- 11860
a Buddha]
v$r-[^-dNø]-a-er-l#e-cr-zdCn-’f-Nƒ#]-N“^e-dN®v-
{LCh,C}ak˝a˚a; {MSA}k˝a˚a-rahita zdX#]-dX*[-W#-c#en-n$-e]n-a!
f#-z„^v-d- 11870
non-leisure
Definition: for one: revealed in scripture, and
{C}bad moment; bad rebirth
{N}avyabhic›rin abiding in the type which brings forth suffering
non-mistaken{N} as a fruition which is its own effect
example: srog gcod pa, killing
f#-zR^c-d- 11896
{C}without modification
qualities/doctrines
f#-zR^c-dz#-y(n-t]- 11897
frz- frz- frz- frz-
f#-[e*-dz#-y(n-ifn-ac-dX[* -a- 11885
phenonena/qualities/doctrines {C}avipari˚›ma-dharmin
immutable subject
f#-[e(n- 11886
{C}gÒ˜ha
{C}not liable to reversal
non-manifest; not actual
vaiyarthya
f#-zR^c-dz#-d[*-y*]- 11898
{C}does not bulge out (=invisible?)
not necessary; need not; no need to{BJ 35.4}
f#-dN®en-a- 11909
f#-dR#n-a- 11888
{MSA}na y›ti vik¸ti˙
immutable {C}mukhara
dR#- dR#[- dR#n- R#n- proponent of foolishness
f#-zeCe( n- 11900
an›gamya
f#-‰X-^ d- 11901
f#-yen- 11913
non-attachment; non-desire
f#-dN´f( -ac-dX[* - 11903
{C}vibh›vayati
f#-ze(-d- 11892
not sufficient
{C}anavalınat› dN´≈&c- N´≈&c- dN´≈&c[- N´≈&c[- f#-y([-a- 11916
{LCh,MSA}asa˙pramo˝a; {MSA}asa˙mo˝at›
f#-fif-a- 11938
non-indication
f#-fu*[-
{C}inexpressible {C}vir›gayati
{MSA}adhiv›san›; {MSA}mar˝a˚a;
displease; not pleased
{MSA}sahana
f#-ifn- 11931
f#-ifn-a- f#-NI]-a-
11932 11942
{C}avin›Ÿa
non-disintegrating{D2} {C}acyuta; {L}aparih›n-; {MSA}akha˚˜an› {C}amukhara
{C}not destroyed; indestructible unspoiled; undefiled; uncorrupted; unpleasant; non-fame; non-glory
definition of uncaused phenomenon ('dus ma undegenerated {C}not scurrilous
byas kyi chos) {C}never diminish; never lose again;
f#-NI]-ac- 11943
imperishable
f#-zu#e-az#-y(n- 11922
f#-ifn-az#-dnf-eo]-[r-o#r-r*-zj‹]-p(d-a- 11933
{C}apriyam
avin›Ÿa-dharma unpleasantly
non-disintegrating phenomenon p(d!zp(d- zp(d- p(d- zp(dn- {C}unkindly; harsh; discordant; grating
definition of uncaused phenomenon ('dus ma
{MSA}acyuta-dhy›na-sam›dhi-l›bha
f#-NI]-ac-dË([-ac-zR^c- 11944
byas pa'i chos)
obtain an uncorrupted concentration and
f#-zu#en- 11923
meditative stabilization dË([- Ë([- dË([- Ë([-
f#-i*-f#-d;([-a- 11934
{C}pratikroŸati (=apriya-abhidh›n›t)
f#-zu#en-a! states unpleasantly; unpleasant expression
{C,MSA}abhaya; {L,MSA,MV}vaiŸ›radya;
{MSA}nirbhayat› (e.g.: bhava-nirbhayat›)
d;([- d;([- d;([- d;([- {C}reviles; rejects
{C}avimardana-k˝amatva
f#-NIf-a- 11945
non-fear; fearless
{C}easily crushed
{C}self-confidence
{C}anapek˝ya
f#-fi-d-c- 11935
f#-fif- 11936
{MSA}av¸tti
non-engagement; non-entry; does not apply{BJ
53.2}
dË([- Ë([- dË([- Ë([- {C}avikalpaku; {C}avikalpam›na; dVø- Vø- dVøn- Vø(n-
{MSA}akalpa; {MSA}akalpan›;
{C}avar˚a˙ bh›˝ate {MSA}nirvikalpa; {MSA}ni˝kalpan› {C}anapek˝a; {C,MSA}adarŸana;
{C}disparage {MSA}anapek˝in; {MSA}nirapek˝a
non-conceptual; non-conceptuality; no
unseen; not see; not view; non-view; non-seeing
conceptuality
f#-eo(en-a- 11948
f#-Ø(e-a- 11959
{MV}aty›ga
not give/send/cast away {C}an›patti
{MSA,N}avikalpa; {MV}akalpan›; non-infraction; not fall; not sin
f#-dor-d- 11950
{MSA}avikalpana; {MSA}nirvikalpa; {C}no(n)-offense
{MSA}ni˝kalpan›; {C}vikalpa; {C}vikalpan›;
f#-Vøn( -a- 11971
eor- eo(r- dor- p(rn- {C}akalpa(tva); {C}avikalpam›na
non-conceptual; non-conceptuality{N}
{C}anutsarjanat›; {C}anuvarttanat› {C}non-thought; not discriminating; {C}anapek˝a
(=anutsarjanat›)
non-discrimination; ideation; (false) independence; non-dependence; non-relation;
not give away; not let go; not give; not send discrimination; no-construction; discriminates; unrelated
{C}he does not abandon; compliance imagines; absence of mental construction {C}disregard
f#-Øe- 11951
f#-Ø(e-a-i#[- 11960
f#-Ø(e-dXr-y$d- 11962
{LCh,C,MSA,MV}anitya
impermanent; impermanent phenomenon; {MV}na … aŸÒnyam
{MSA}akalpa-bodha
impermanence; impermanent thing non-empty
non-conceptual enlightenment
N´ç-y(n-t]-f#-Øe-Nø*-dXn-az#-sX#c- f#-Nø]( -az#-sXc# -c(- 11975
f#-Ø(e-D√-( 11963
{MSA}ni˝kalpan›-jñ›na
f#-Øe-a-i#[- 11953
{MSA}akalpan›-jñ›na-bala
f#-Øe-a-i#[-’f-a-en$f- 11954
-a-i#{MV}anitya-du¯kha-ŸÒny›n›tmat›
[- f#-Ø(en- {MSA}ani¯Ÿrita; {MSA}abhajana (e.g.:
11967
vik›r›bhajana)
Ø(en- Ø(en- Ø(en- Ø(en- independent; non-dependence; non-reliance
impermanence, suffering, emptiness, and
f#-p%d- 11979
selflessness {MSA}akalpana
not realize; not cognize; not understand;
f#-Ø*]-a- 11956
f#-p%v-dc-zR^c-c(- 11982
{MSA}vipak˝a-nirmuktat› {MV}vilak˝a˚a
{C}vipratyaya definite liberation from the discordances discordant character
discordant; different; dissimilar;
f#-fp%]-az#-sXe( n-ifn-a- 11995
f#-fp%]-ac- 12007
conflicting{BJ 9.5}
{C}antagonism {MSA}vipak˝a-h›ni; {MSA}vipak˝a-hına {C}pratik›la
abandon the discordances; abandonment of the
f#-fp%]-a- 11985
discordant; discordantly; different; dissimilar
discordances
f#-fp%]-ac-e]n-a- 12008
{LCh,L}viruddha; virodhinı
f#-fp%]-az#-sXe( n-[r-dCv-d-i#[- 11996
f#-fp%]-[a*- 12010
f#-fp%]-az#-‰X-^ 11987
f#-fp%]-az#-sXe( n- 11988
{C,MSA,MV}vipak˝a; {C}vipak˝at›; [dX^r- zdX#]- sX^r- sX^rn- Når- Nå(r- Nårn- Nå(rn-
{L}viruddha {MSA}vipak˝a-vidÒ˝a˚a {MSA}vipak˝a-hına
discordances the discordance of disbelief abandon the discordances
{C}points to be shunned; dissimilar class
f#-fp%]-az#-sXe( n-’fn-[r-f-z[}n* -a- f#-fp%]-sXe( n-
12000 12012
f#-V“e( - 12038
f#-fp%]-fh]-i#[- 12015
{MSA}atikrama˚ıya (an-)
should not be transgressed; should not be V“(e- V“(e- V“(en- V“(en-
{MV}vilak˝a˚a
passed over {T}
discordant character {C}avivartiya
f#-fp(r- 12016
{MSA}dve˝˛¸; {MSA}ni¯sp¸ha;
f#-fp(r-d- 12017
{MV}anarthitva; {MV}ani˝˛a
non-desire; not desire V“(e- V“(e- V“(en- V“(en-
{MV}adarŸana {MSA}avy›v¸tti; {MV}avinivartana
f#-z[([-a- 12030
{MV}ani˝˛a
{N}anupapanna; {N}ayukta non-desire; not desire V“(e- V“(e- V“(en- V“(en-
incorrect; unfeasible; not feasible {C}not zealous; what is unserviceable {MSA}anirvartit›
e[en-el#-doen-y(n-n$-f#-zp[- f#-z[([-az#-pv-zR^c- 12031
irreversibility
a basis of designation is not feasible to be the
f#-V“e( -ac- 12042
f#-z[}- 12032
f#-zp%en-az#-dÌ·]-eCn^ - 12019
V“(e- V“(e- V“(en- V“(en-
{C}avinivatanıya (=avaivartika)
non-disturbed effort; undisturbed effort pratikÒla
irreversible; not reversed
different; dissimilar{BJ 45.7}; not alike
f#-[e-a- {C}incapable of turning away from full
12020
f#-z[}-d- 12033
enlightenment
aŸuddha
f#-N“e^ -a- 12043
phenomena. The others are: (1) having the dN´(f- N´(f- dN´(fn- N´(fn-
power to produce effects (don byed nus pa),
{C}ak˝a˚a {MSA}aŸubh›k›ra-bh›vana
(3) not directly denotable by language (sgra'i
non-leisure; no leisure meditate on the aspect(s) of ugliness
yul ma yin), (4) apprehensible without
{C}bad moment/circumstances; bad rebirth reliance on other factors (rgyu mtshan
f#-]^n-a- 12045
?????????)
f#-[(c-dc- 12023
f#-e[^r-d- f#-](]-a-
12024 12046
f#-z[}c-zeC-( 12035
f#-V“]- 12036
{C}ysara (=jar›)
unhappiness; difficult {C}viyoga; {MSA}vimukta; {MV}vaidhurya
{C}decay not having; not possessing
{C}loss of; disjunction
f#-zs(-d- 12069
non-abiding; not abide; non-place; non-abode; non-appearing; non-appearance; not appear
no abode.
f#-N‘r-d- 12057
{C}avakr›mati; {C}asa˙kr›nti
non-development; not move;
{C}not insisting on the true reality of; N‘r- N‘r- N‘r- N‘r- non-transmigration; not pass (from)
unsupported; not take a stand; what cannot be;
adarŸana {C}depart; descend; fall into; enter into/on;
unstability; absence of a continuous existent; not
non-appearing; non-appearance; not appear non-passing-on; which does not pass on
take one's stand; not fixed; not continuous;
(does) not stand; it has no duration between
f#-N‘r-d-i#[- f#-zsC-( d-
12058 12070
non-appearance
f#-zsCe( -az#-[˚r-az#-[[-a- 12071
{C}anadhi˝˛h›na; {C}anavasth›na;
f#-N‘r-d-f-[f#en-az#-Øen- 12059
{C}not wavering
{C}ak˝aya-dharma-yogat›
f#-s]-a- 12062
{N}aprati˝˛ita-nirv›˚a; {MSA}aprati˝˛ha-nirv›˚a {C}linked to the inexhaustible (Dharma)
non-abiding nirv›˚a{N}
f#-dX[* -a- 12075
{C}nirupak›ra
f#-e]n-az#-fXr-z[n- 12051
nirvana {LCh}ajita
unconquered; an epithet of Maitreya; name of
f#-e]n-l#-dc-l^en-a- 12052
f#-e]([-a- 12053
129
{C}avihe˛hayati; {MSA}anupah¸tya (or: zdX^r- zdX^r- dX^r- dX^r-
f#-sX[* - 12066
{C}avihe˛hayati
non-harm; not harm; non-injury; non-vessel {MSA}abhedya
{C}avoiding causing injury; not harassing [not-divide]; undivided
zdX^r- zdX^r- dX^r- dX^r- [f#en- [f#en- [f#en- [f#en- {C}aŸuci; {C}(a?)medhya
[not-clean]; unclean; excrement; filth; the
{MSA}aprav¸tti; {MV}anutp›da; {C}anairy›˚ika {C}anupalabdha; {MV}anupalabdhi;
{MV}anupalambha; {MV}nopalabdhi unclean
non-arising; not arise; not come forth; not
not observed{BJ 50.6}; non-observation {C}repulsive
emerge
non-apprehension
f#-egr-d-[r-N“e^ -dN®v-d-[r-f#-Øe-a-[r-d[e 12101
{C}not conducive to deliverence
-f*[{MSA}aŸuci-du¯kh›nity›n›tma-sa˙jñ›
-az#-z[^-b*n-
asa˙bandha [f#en- [f#en- [f#en- [f#en-
unrelated; unrelated phenomena conception of the unclean, suffering,
{C}alabdhat›
impermanence, and selflessness
f#-N∂c(≈ -d- non-observation
12081
f#-Ì%d-a- 12102
{C}absence of grasping
N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[-
f#-[f#en-a- 12092
{MSA}akarkaŸ›
{C}viprayoga; {C}viyoga not rough; non-roughness
non-joining; non-connection; disconnection; [f#en- [f#en- [f#en- [f#en-
f#-dÌ·]-a- 12103
non-application {C}anupalabdha; {MV}anupalabdhi;
{C}disjunction; loss of {MSA,MV}anupalambha; {MV}nopalabdhi; {MSA}ayukta; {MSA}ayuktat›;
{MSA}nopalambha
f#-f- 12082
{C}anabhisa˙yukta
not observed; non-observation non-endeavor; non-effort; non-exertion;
{C}amanu˝ya {C}non-apprehension non-striving
non-men; not men
f#-[f#en-a-Nør( -a-i#[- 12093
f#-h$en-a- 12104
{C}amanu˝ya-graha
[f#en- [f#en- [f#en- [f#en- f#-fjz-d- 12106
{C}anupalambha-yogena; {C}advaya-yogena
{C}ghostly seizure {C}praty-amitra
through the mode of non-observation
f#-f-x#]-ac-R^c-a- unfriendly; enemy; foe
12085
{C}on account of the fact that it is not got at; by
way of non-observation; in accordance with {C}inimical force
{C}amanu˝ya-bhÒta non-duality; in consequence of non-duality
f#-zj‹]- 12107
f#-zj‹]-a- 12108
f#-Nƒ[( - 12096
f#-[fz-d- f#-dÔ‹-d-
12089 12109
{MV}apravy›h›ra
{MSA}anavanat› {C}anavam¸dya
non-propounding; not propound
not low; non-inferiority {C}what cannot be crushed
f#-egr- 12099
f#-dÔ%]-a- 12110
aŸuci
{C}amithyatva
[not-clean]; unclean; excrement; filth; the
non-counterfeit; not false; non-falsity
unclean
{C}nothing can go wrong
f#-l#f-a- f#-ex(-
12112 12135
f#-ex(-d- 12136
sama-durgandha
{MSA}apunar-uktatva
equal unfragrant odor {LCh,C,MSA}acala; {MSA}acal›;
not repeat again {C}niŸcalat›; {MSA}avicalana; {MSA}niŸcala;
f#-l#f-az#-[}-# f#-fif-a- 12114
{MSA}avikampana; {MSA}ni˝kampatva;
f#-d;r- 12125
{C}immobile; unshakeable
N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[ {MSA}bh¸Ÿa name for the eighth of the ten Bodhisattva
s›˙yogika-durgandha frightful; awful; horrible grounds (sa, bhÒmi); for others see: byang
unfragrant manufactured odor sems 'phags pa'i sa. Acala is a wrathful deity
f#-d;[-a- 12127
f#-;[-a- f#-c#en-
12119 12141
{C,MSA}ak˝aya; {MSA}ak˝ayin;
d;([- d;([- d;([- d;([- ayukta
{MV}ak˝ayatva; {MV}ak˝ay›tmat›; {MSA}ak˝›nti; {MSA}tıvra; {C}asaham›na (1) unreasonable; not reasonable; not
{MSA}bh¸Ÿa not allowable; unendurable; definite{LG}
[not-exhaust]; not only; inexhaustible non-forbearance/patience/tolerance/endurance (2) race (of humans)
{C}unfailing; non-extinction {C}unable to endure
f#-c#en-a- 12142
{MSA,N}ayukta; {N}anupapatti
{MSA}ak˝a-gat›nus›ra {C}anupalipta (1) unreasonable{N}; not reasonable; not
joined with the arising of inexhaustibility {T} not below; not under; unstained definite
(2) race (of humans)
f#-x#-∑^-fy(e- 12132
f#-;[-az#-h‹e-N“[^ - 12121
f#-c$r- 12143
{C}puru˝ar˝abha
dN“^- N“^[- dN“^n- N“^n- {C}the mightiest among men; a bull among men {C,MV 113d; 5.22}na yujyate; {MSA}ayoga
akŸayasam›sa unsuitable
f#-x#-zu#e-Ø*]- 12133
participial construction {C}it is not tenable (to say); it does not follow;
{C}martya-loka not logical
world of men; world of mortals
f#-c*e-ac- 12145
f#-env-d- 12167
f#-N√-^ 12160
{MSA}aparu˝a
not rough {C}apa˛u; {MSA}avyakta
dN√^! N√^! dN√^n! N√^n!
f#-v$n-c#]-a(-y*- unclear
12148
f#-b#en-a- 12150
{N}avisa˙v›di; asa˙v›daka ; avisa˙vadin;
avisa˙v›din; amo˝a
{MV}abhedyatva dN√^! N√^! dN√^n! N√^n!
[not-deceive]; incontrovertible; ineluctible;
indestructible {MSA}avisa˙v›daka
undeceived; inevitable; reliability {GD:659};
[not-deceive]; incontrovertible; ineluctible;
non-deceptive
f#-b#en-a-i#[- 12151
undeceived; inevitable
vn-v-f#-N√^-d-
f#e- 12170
{MSA}abhedyat›
reliability with respect to an action {GD:659}
indestructibility
{LCh,C,MSA,MV}cak˝us; {MSA}cak˝u; cak˝ur
f#-N√-^ dz#-c#e-a- 12162
f#-b*n- 12152
eye
incontrovertible knower{BR}
f#e-e#-Nœ-*≈ fy*[- 12171
{C}avijñ›na; {C}aj›nan; {C}aj›nan›
uncognized; not conscious; unconscious; {GD:666} reliable cognition, which [according
non-consciousness to Go-ram-pa] has three criterion: agent (byed cak˝ur-›yatana
pa po gang gis mi slu ba), object (las la mi slu eye-source
{C}ignorant; not knowing; non-knowledge
ba) and way (tshul ji ltar mi slu ba)
f#e-e#-wfn- 12172
f#-b*n-a- 12153
f#-N√d( - 12163
{C}be ignorant; cannot be known; does not z[^- z[^!z[^[- z[^n- z[^n-
know {MSA}aŸaik˝a … phala {C}cak˝u-sa˙sparŸa-ja
arisen from the condition of eye-contact
f#-b*n-dl#]-[^- fruit of a non-learner; {T} fruit of no more
12155
learning
{C}apraj›nam›no
{C}not considering wisely
f#-eb(c- 12156
{C}aparu˝a
{C}not rough
f#e-dX[* - 12185
f#e-e#-dX[* - 12177
f#e-b*n- 12200
f#e-f*[- 12189
fh]-i#[!
when this eye activity is past{LG}
{C}acak˝us cr-e#-p%]-f(r-f-x#]-az#-d[e-ŒX*]-f#e-[dr-[r-[
f#e-e#-[dr-a(- 12180
{C}eyeless; blind
f#en-ŒX*]-e;$en-v-dØ*]-]n-Nœ≈*-dz#-c#e-a!
f#e-f*[-a- 12190
caksur-indriya ; cak˝urindriya
Definition: an awareness which arises in
eye sense power
{C}cak˝uhıno dependence on its own uncommon empowering
fh]-i#[! {C}eyeless; blind; except for the eye conditions, an eye sense power, and an
observed object condition, a form
cr-zdCn-f#e-b*n-W#-p%]-f(r-f-x#]-az#-d[e-ŒX*]-dX*
f#e-[fc- 12191
[dX*-d! n*fn-[r-n*fn-dX^r-ei#n-q-
[-az#-y-]n-dle-az#-]r-e#-e;$en-t]-[˚rn-d! Divisions: both mind and mental factors
Tuesday
Definition: clear inner form qualified by acting one of the five divisions of sense
f#e-x(c- 12192
as the uncommon empowering condition of its consciousness (dbang shes); the others are:
own effect, an eye consciousness ear consciousness (rna shes); nose
{C,MSA}pratibh›sa; {MSA}prodbh›sa
one of the five divisions of internal matter consciousness (sna shes); tongue
(nang gi bem po); the others are: ear sense image; reflection
consciousness (lce shes); body consciousness
power (rna ba'i dbang po); nose sense power {C}reflection of an object in a mirror/water; or (lus shes)
(sna'i dbang po); tongue sense power (lce'i of the moon in water; reflected image;
f#e-b*n-W#-d;$r-dX- 12201
dbang po); body sense power (lus kyi dbang apparition
po)
f#e-ex*r- 12193
f#r-e#-dË([-a- 12204
{T}
{MV}cak˝ur›di
eye, etc. dË([- Ë([- dË([- Ë([-
nominal expression
f#r-[^-fr(]-ac-l*]-a- 12229
obtain a name
{MSA}n›ma-pary›ya {C}have their name from
synonym {MSA}n›m›bhiniveŸa
f#r-doen-a-gf- 12218
{C}n›ma-adhi˝˛h›na
mere imputation of a name{BJ 52.3}; mere
empowerment of names; nominal
nominal imputation e[en- z[(en- doen!dØen- p(en-
empowerment
nominally designate{S 1}
f#r-dNø]-a- 12219
the other details connected with the
annunciation of his name; power of the name;
f#r-[^-doen-a-gf- 12231
group of stems
12209
e[en- z[(en- doen!dØen- p(en-
z[(en- doen!dØen- p(en- {C}sa˙jñ›-gata
’fn-v-]# -
{C}n›ma-k›ya-pada-k›ya-vyañjana-k›y›
merely posited by names and thought{N} exist as nominally imputed/designated
{C}formed a notion
f#
r -[r-z[^ - b*n -[r-z[( e n-a-[r-Ë* n-n$
- p-NI
[ - 12221
groups of stems, groups of words, and groups
f#r-[^-d”c-doen-a-er-x#]- 12233
of letters
{C}the sum total of words (contained in this z[(e n-a-dX[
* -a- e[en- z[(en- doen!dØen- p(en-
SÒtra) e[en- z[(en- doen!dØen- p(en-
whatever is a designation as nominal
f#r-e#-el#-vn- {C}n›ma sa˙jñ› prajñaptir anuvyavah›ra
12210
f#r-d”z- 12236
without even a nominal remainder
e[en- z[(en- doen!dØen- p(en-
f#r-e#n- 12212
f#r-e#n-doen-a- 12213
f-ac-Ø( e-a-
{MSA}yath›-n›m›rth›bhiniveŸa-vikalpa
the fourth of the twelve links of dependent
arising posited by only name and terminology
conception which adheres to the literal
f#r-[^- f#r-d”n-dle-gf-
12227 12238
f#r-]#-er-[r-er-e#n-n$- f#c-zR^c-d-
12240 12266
thoroughly seek/investigate/examine/research
names
in whatever phenomenon, expressed by zR^c- zR^c[- R^c- R^c[-
f#r-v-dØ*]-a- 12253
f#r-sc-dË([-a- {C}n›ma-adhi˝˛h›na
12241
be a man; man
in dependence upon names
f$- 12267
dË([- Ë([- dË([- Ë([- {C}the other details connected with the
annunciation of his name; power of the name; {LCh,N}ko˛i; {N}anta
the expression of names out there{BJ 54.7}
prediction of his name possibility; alternative; permutation
f#r-f-fy#n-a- 12242
f#r-v-[f#en-a- w-[(e-[r-[qc-a(-ei#n-v-f$-en$f-x([-
12254
f$-∑^[-t]- 12268
f$-t(c- 12270
f#]-R^c- 12256
{C}n›ma-graha˚a
f$-o#e- 12272
pearl
f#]-a-z[}- 12260
{N}n›ma-m›traka; {C,MSA}n›ma-m›tra;
f$-Nøe* -t]- 12273
f$-Nøe* n- 12274
f#zf-t#- 12262
{L,MSA}tırthika; {MSA}tırthya
f#r-el#- 12250
fire
f$-Nøe* n-t]-pc-a-v-q^]-o^-l^en-a- 12278
f*-V†-* 12303
{MSA}tırthy›s›dhara˚a
concordant with Forders {MSA}tamas; {C}andha-k›ra
darkness; obscurity; gloom {C}arci(s); {C}dıpa
f$-Nøe* n-t]-’fn-W#-dNø]-dt(n- 12280
[ee-N´ç&d-zu#en-c$r-”(-Ë*z#-f*-yc-t]-
{C}tamas›kulam andhak›ram
dVø- Vø- dVøn- Vø(n- possessing the vajra-flint of refutation and
{C}blinding and confusing darkness proof suitable to be feared{DASI 552.4}
{MSA}tırthya-kumati-d¸˝˛i
f$]-a- 12296
f*-o(e- 12305
view of a Forder of bad intelligence
non-darkness
many Forder sects split off{LWT 13.5}
{C}non-blindness on which the flower hits ...
f$-f*[- 12285
f$]-a-f*[- 12298
f*-o(e-eo(c-]- 12309
{LCh}ananta
{MSA}nirandhak›ra (e.g.:
[end-not exist]; limitless; boundless; endless dharma-nirandhak›ra) eo(c- zp(c[- eo(c[- eo(c[-
{C}avakır˚akusuma
f$-f*[-a- non-darkness
12286
f$-f*[-a-p%e-a-f*[-a- 12287
dnv- n*v- dnv[- n*v[- {C}phulla
{C}vidhama
{C}ananta-aparyanta having a flower
elimination/removal/eradication/avoidance/excl
endless and boundless {C}full-blown flower
usion/clearing away of darkness
f$-el#- f*-zp(c-d-Vø-d$-[e-
12288 12311
{C}dispersal of gloom
f*-e]n-W#-dnf-eo]- 12316
f*[-]-[ee-f#-[e(n-
concentration of abiding in fire
if [something] does not exist, there is no need to zdX^r- zdX^r- dX^r- dX^r-
negate it indispensable
f*-zdc-dz#-z(dn- 12317
f*[-[ee- 12326
f*[-a- 12334
{MSA}agni
Divisions: (1) non-affirming negative whose [*-]#-cr-e#-r(-d(n-x([-a-f-x#]-a-f*[-a-xr-f-x#]-
object of negation occurs among objects of
fire knowledge; (2) non-affirming negative whose ](-
object of negation does not occur among
f*-v(r- 12320
Such a nature is not existent by way of its own
objects of knowledge entity and is not [utterly] non-existent either.
{LCh,C,MSA}›darŸa one of the two divisions of negation (dgag (na tadasti na c›pi n›sti svarÒpata¯) [PP, 264.3]
mirror pa); the other is: affirming negative (ma yin
f*[-a-i#[- 12335
dgag, paryud›sa-prati˝edha)Comment: The
f*-v(r-e#-[W#v-zw(c- 12321
division of negatives, or negations, into
affirming and non-affirming, or implicative {C}asatt›; {MSA}abh›vat›; {MSA}n›stitva
{C}›darŸa-ma˚˜ala and non-implicative, is traced to Mim›˙s› non-existence
round mirror injunctions to refrain from activities that {C}not being; has no existence; no real being
either imply another activity in its place or
f*-v(r-Vø-d$- 12322
f*[-a-i#[-[^-f#-z[([- 12336
f*[-a-i#[-x#]-a- 12337
prasajya-prati˝edh›ny›poha
{LCh}›darŸa-jñ›na other-eliminator that is a non-affirming {C}asattva
mirror-like wisdom negative is non-existent; non-existent
one of the two types of other-eliminator
f*-b*v- 12324
{C}(it) is not; non-beingness
(gzhan sel); the other is other-eliminator that
f*[-a-[r-z[}-d-x#]- 12338
is similar to non-existence
{C}a false representation (of what is not)
nonexistent nature; nature that is non-existent
f*[-a-a- 12339
f*[-pdn-f*[-az#-sXc# - 12329
{N}n›stika
because there is no way without a method ...
Nihilist{N}
f*[-fp- 12330
w(-d(-te-f*[-a-a-f#]-o*-
n›styanta we are not Nihilists{DASI}
nihilism
f*[-ac- f*n-dg·-
12353 12366
f*[-a-f-x#]- 12341
f*[-a-f#]- 12342
{C}when it is not there
{C}agni-d›ha
f*[-ac-R^c- 12354
{MSA}na … abh›va¯
{C}(huge) conflagration
not non-existent
{C}asta˙ gacchati
f*n-b(c-d- 12368
f*[-ac-’f-ac-Ø(e-a- 12356
f*[-a-xr-[e-a-i#[- 12344
{MSA}abh›va-vikalpa {LCh,MSA}strı
{C}asad-bhÒtat› conceive as non-existent (1) female; woman; wife; feminine particle;
non-existence she
f*[-ac-f#-zR^c- 12357
(2) particle indicating the end of a statement
{C}unreality
vf-c#f-y*]-f(-
f*[-a-xr-f-x#]- zR^c- zR^c[- R^c- R^c[-
12345
f*[-ac-f#-c$r- 12358
f*[-a-v-q^]-dØen-a- 12346
needle
{MSA}antare˚a … na yujyate
e[en- z[(en- doen!dØen- p(en-
f(-õ- 12372
not suitable as non-existent
{C}sa˙kalpita
f*[-ac-Nƒ-ç d- 12359
nihilism; nihilist{N}
f*[-a-v-zj‹]-a- 12347
momo
f*[-f#]- 12360
f*[-a-v-x([-ac-zj‹]-a- 12348
{LCh}vandhy›-putra
{C,MSA}tejo-dh›tu son of a barren woman; child of a barren
e;$r- zj‹]- d;$r- ;$rn- woman
fire-constituent; realm of fire
{MSA}asati sad-gr›ha¯
f(e-f(e-a(c-dX[* - 12375
f*[-azr-f#]- 12349
{MSA}agni-d¸˝˛›nta {C}dhy›mı-kara˚at›
example of fire {C}eclipsing
{MV 1.13c vc}n›pi c›bh›va¯
f(e-f(c-a(c-fj[- 12376
a red leaved plant about two feet high, f(n- f(n- f(n- f(n- f(n- f(n- f(n- f(n-
commonly called the "new year flower" (lo {LCh,C,MSA,MV}adhimok˝a; {C}dh¸timat; {MSA}›dhimok˝ika
gsar me tog) {C,MV,MSA}adhimukti; {C}adhimucyate; faithful; having belief/faith/interest/inclination
{PH} Clark's _The {C}abhil›˝a; {C}rocan›; {C}›r›mat›; towards/zeal/keenness
Quintessence Tantras_ {C}uts›ha; {C}chandas (=kartu-k›mat›);
belief; imagination; faith; interest; inclined {C}steady; steadfast
(p.194) identifies mon sne towards; prefer; zeal; imagine; keen for
f(n-a-’f-ac-zs*v-dX[* -a- 12390
as "the dark read 'New {C}devotion; resolute faith; firm belief; resolve;
resoluteness; firm conviction; believes {MSA}adhimukti˙ vivardhayan
Year' flower (mon
resolutely; resolutely intent on; is resolved cause belief to increase {T}
chenopodium)" Add? (upon); is intent on; eagerness; willingness to
f(n-a-fr-d-i#[- 12391
*Note: lo gsar me tog added find pleasure in; fondness; will-power;
fortitude; energies; determination; desire-to-do;
f(]-vf-y*]-f(- 12379
towards/zeal/keenness; greatness of
inclined to/prefer the low
belief/faith/interest/inclination
{LCh}maudgaly›yana d[*-Nø(r-c(-et#e-o^-f(n-az#-e]n- towards/zeal/keenness
Maudgaly›yana [p.n. of one of the Buddha's
essential of intently imagining bliss and
f(n-a-x#[-dX[* - 12392
main disciples]
emptiness as one taste
f(n- 12381
one of the five determining mental factors adhimukti-manask›ra
(yul nges lnga, pañca vi˝aya-pratiniyama); mental contemplation of belief
f(n- f(n- f(n- f(n- for others see: yul nges third of the preparations (nyer bsdogs) for the
{C}adhimukta (=adhimuktye¯); (adhi Ωmuc): first concentration (bsam gtan), the "not
f(n-a-‰X-y*-d- 12383
f(n-a-‰Xn-a- 12385
f(n-az#-e(-c#f-a- 12396
f(n-a-y*- 12386
{MSA}adhimukti
belief/faith/interest/inclination
towards/zeal/keenness dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ -
{MSA}adhimukti-bal›dh›nat›
f(n-a-zp(d-a- 12388
fX-r]-R#-;$e-Â%-[r-V“]-a- 12419
ground of engagement through belief engagement through belief
see: mos spyod pa'i sa
f(n-an-Nå[(≈ -a-v-e]n-az#-dXr-y$d-n*fn-[az# 12410
{C}Ÿoka-Ÿalya-samarpita
f(n-az#-s]-x(]- 12399
f(n-az#-zdCn-d$-x(rn-n$-dN“-^ d- 12401
{C,MSA,MV}adhimukti-cary›-bhÒmi
ground of engagement through belief {MSA}nirv¸ti
{MSA}adhimukti-phala-parigraha {C}stage of firm resolve liberation; liberated
collect the fruits of belief see: mos spyod pa'i sa see: mya ngan las 'das pa
f(n-az#-c#f-a- 12402
f(n-Nå[(≈ - fX-r]-z[n-
12412 12423
f(n-ac-[qz(- 12404
f(n-ac-dX-d- 12406
adhimukti-cary›-bhÒmi
{C}du¯kha-dharma-Ÿoka
ground of engagement through belief
f(n- f(n- f(n- f(n- includes the first two paths, the path of
phenomena of sorrow and suffering
{C}utsah›na {C}dharmas making for sorrow and ill
accumulation (tshogs lam, sa˙bh›ra-m›rga)
object of belief/faith/interest/inclination and the path of preparation (sbyor lam,
fX-r]-f#-z[z- 12427
non-liberation
f(n-ac-dXz-( 12407
towards/zeal/keenness
fX-r]-vn-z[z-d- 12429
{MSA}adhimukti-l›bha
fX-r]- 12417
{C}ni˝˛h›-nirv›˚a¯ {MSA}nirv›˚›dhik›rat›
at the end which is great nirv›˚a intent on nirv›˚a; for the sake of nirv›˚a {T} {C}k˝ipra-sa˙grahat›
{C}in the end sustained by nirv›˚a {C}ability to convey quickly
fX-r]-vn-z[n-az#-d[*-d- 12446
fX-r]-vn-z[n-a- 12433
{MSA}nirv¸ti-sukha
fXr-z[n- the bliss of nirv›˚a {LCh}k˝ipra; {L} Ÿıghram
{C,L,MSA,MV}nirv›˚a; {C,MSA}nirv¸ti quick; fast; speed; hurry; pass quickly; quickly
fX-r]-vn-z[n-az#-dnf-a- 12447
fXr( - 12461
{C}k›nt›ra
dNø]- Nø]( - dNø][- Nø]( [- {C}wilderness; waste; devastation
{MSA}mah›-parinirv›˚a-sa˙darŸana fX(r-! fX(r-! fXrn! fX(rn!
fXr- 12450
teach the great nirv›˚a {LCh}anubhava; {L}anubhÒ; {MSA}anubhÒti
(e.g.: phal›nubhÒti); {C}pratyanubhavati;
fX-r]-vn-z[n-a-[r-zw(c-d-[e-v-f#-e]n-a 12436
fX-r]-vn-z[n-a-]#-l#-dz(- 12438
{C}tree
{MSA}nirv›˚›prati˝˛hitatva experientially causally concordant effect
fXc^ - 12455
quickly
{MSA}nirv›˚›bhiratatva
{C}speedy; swiftly; nimbly; go on; hurry up with develop experience
special joy with respect to nirv›˚a
unexperienced
[f]-a-v-f(n-a- 12480
{C}those who have an interest in the low; those one of the four primary colors (rtsa ba'i kha
{C}anubhavanat› of inferior resolve/intentions dog); the others are: white (dkar po); yellow
{C}experience (ser po); blue (sngon po)
[f]-az#-zeC-( d- 12481
fXr( n- [fc-vf-a-
12470 12492
{C}hına-gati
fX(r-! fX(r-! fXrn! fX(rn! inferior transmigration reddish
{C}inferior destiny
[fc-n*c- 12493
to taste; experience; undergo; enjoy
[f]-az#-n-a- 12482
(6) ground free from desire; (7) ground of overpowered; approach; take to; undergo; with
realizing completion; (8) ground of the Solitary negative: remain unaware; apprehension; can
King Bimbis›ra
{PH} Tib. divisions too long. be apprehended in actual reality; gain; get to/at;
Comment: King Bimbis›ra had different seize on; basic; basic fact; basis of
[f]-az#-n*fn- 12483
names during various stages of his life. apprehension; apprehension as basic fact;
{MSA}nihına-citta; {MV}hına-cittatva
communicates; makes known; conceived
soldiers
inferior mind [f#en-v*en-ac-f-sX*[-az#-o(f-zu$e-e#n-f#-z(r-r(-
[f]-ac-f(n- it will not come through vague involvement in
12484
[f]- 12475
[fc- 12487
{C}nyÒnatva; {MSA}hınatva
smallness; inferiority; deficiency {C}rakta
red
{C}passionate; fond of
[f#en- [f#en- [f#en- [f#en- {MV}›lambane 'sa˙mo˝a¯ [f#en- [f#en- [f#en- [f#en-
{C}labhati not to forget the object of observation {T} {C}nirÒpalambho
to observe; apprehend; be aware of unobservability; boundlessness;
[f#en-a-ei#n-È*[-a- 12506
is based on something
[f#en-a-f*[-a- 12518
{MSA}upalambhasya vigama¯
occasions of sustaining objects of observation free from apprehension [f#en- [f#en- [f#en- [f#en-
and subjective aspects
[f#en-a-[r-f#-[f#en- 12510
{C}niral›mbana-vaŸikat›
base rebirth (in/on); objective basis; get at; the object of observation is the mind {T}
approach; come up; run through; get to; implies;
[f#en- [f#en- [f#en- [f#en-
[f#en-a-’f-a-en$f-v-zu$e- 12513
undergo; bear;
this is the admits
object of
of observation as opposed to {MSA}sv-›lambana
the subjective aspect (rnam pa), one of the {MSA}trividh›lambana-v¸tta good object of observation {T}
five concordances (mtshungs ldan lnga); for engage three types of object of observation
others see: mtshungs ldan
[f#en-a-x#-]#-fy(e- 12523
{T}
[f#en-a-t]- 12503
[f#en-a-f#-[f#en-a- 12514
[f#en- [f#en- [f#en- [f#en-
[f#en- [f#en- [f#en- [f#en- {MSA}upalambha¯ para¯
[f#en- [f#en- [f#en- [f#en- supreme object of observation {T}
{C}aupalambhika
{MSA}›lamban›nupalambha
having an object of observation
[f#en-a-x(rn-n$-[e-a- 12524
not observation the object of observation {T}
{C}one who leans on/observes a basis; one who
is based on something
[f#en-a-f#-c$r-d- 12515
[f#en- [f#en- [f#en- [f#en-
[f#en-a-y*]-a(-i#[- 12504
{MSA}›lambana-pariŸuddhi
[f#en- [f#en- [f#en- [f#en- pure object of observation; purify the object
[f#en- [f#en- [f#en- [f#en- {MV}upalabdhy-ayoga of observation
{MSA}›lambana-mahattva unsuitable object of observation {T}
greatness of the object of observation
dgv- zh·v!zh°v- dgv- h·v[- {MSA}ucchidyate ›lambanam [f#en- [f#en- [f#en- [f#en-
divide the object of observation; division of the
{MSA}›lambana-parye˝˛i ›lambana-vi˝aya
object of observation; divided object of
thoroughly investigate/examine/research/seek object of observation; observed object
observation
for the object of observation Comment: In the Mind-Only School, the
[f#en-ac-dX-dz#-[(]-f*[- 12536
thoroughly established nature is the final
[f#en-a-b*n-a- 12526
[f#en- [f#en- [f#en- [f#en- [f#en- [f#en- [f#en- [f#en- purification, and indeed such a path observes,
{MV}upalabhy›rth›bh›va or apprehends, it; however, despite the fact
{MSA}›lambana-jñ›na that phenomena such as chairs are objects of
meaningless to observe {T}
cognition of an object of observation observation of a path of purification, they are
[f#en-az#-ŒX]* - 12527
[f#en- [f#en- [f#en- [f#en- e[en- z[(en- doen!dØen- p(en- [f#en-n$-f*[- 12546
afflictions]{Lati} {MSA}anupalambha
unobservability; boundlessness; does not make
[f#en-az#-[r(n-a(- [f#en- [f#en- [f#en- [f#en-
12529
into an object of observation; does not
observe; does not apprehend {C}an›ramba˚a; {C}nirupalepat›
[f#en- [f#en- [f#en- [f#en- (=nirupalambhat›)
[f#en-an-zdXr^ -d- 12540
[f$n-v(r-v(r- 12550
{C}›ramba˚a-yogena
through the mode of the object of observation
[f#en- [f#en- [f#en- [f#en- blind person{LRC}
{C}through making into an objective support
an›lamban›-karu˚›
[fXv- 12551
[f#en-az#-cd-o^-[dX-* d- 12533
compassion observing the unapprehendable
[f#en-f*[-v-[f#en-az#-dXfn-a- {C}naraka
12544
{MSA}›lambana-prabheda
division of the object of observation hell
[f#en- [f#en- [f#en- [f#en- see: dmyal ba
[f#en-ac-zR^c- 12534
*an›la˙ban› maitri
love observing the unapprehendable
[f#en- [f#en- [f#en- [f#en-
{C}labhate; (upa Ωlabh): {MV}upalabhyante
observe; apprehend; observation; apprehension
{C}get; gain; receive; get hold of
Ï#n-a-[r-fh$r-a- 12572
skye bo; p¸thag-jana); for others see: so so'i
skye bo
zdX^r- zdX^r- dX^r- dX^r- svapna-iva
[fXv-d-a- 12553
hell being
Ï[-zdXr^ -d- 12563
Ï-dX- dream seeing mrak˝a); (4) spite ('tshig pa, prad›sa); (5)
12555
Ï%en-a-[r-ei#[- 12574
as in a dream
the "eyes" in a peacock's feathers{LWT 21}
Ï#-vf- 12566
sty›namiddha
Ïrn-f(- 12557
lethargy and sleep
{C,MV}svapna; {C}supina; {C}supin›ntare;
Ï%en-a-[r-ei#[-y$r-d- 12575
Base One {C}svapn›ntara
Comment: The 98th Gan-den Tri-fla (dga' dream{BJ 59.6}
{C}in his dreams; in a dream {C}sthy›na-middha
ldan khri pa) Jam-flel-shen-pen ('jam dpal
lethargy and sloth
gzhan phan) explains, "Base" (rmangs) means Ï#-vf-R#-N®(]-a(-N®(]-a(c-env-dc-N‘r-dz#-Ï#-vf-R#-
the support of a wall, as in "foundation"
Ï*e-f*[-[^-dt(f- 12576
Ï(rn- 12577
Ï[-[^-dXr^ - 12558
{MSA}svapnopamatva
zdX^r- zdX^r- dX^r- dX^r- dream-like Ï(r- Ï(r- Ï(rn- Ï(rn-
{MV}moha; {MV}vimoha; {MV}sa˙moha
{MSA}adbhuta; {MSA}›Ÿcarya
Ï#-vf-[^-Ï#n-a- 12568
Ï(rn-a- 12578
{C}svapna-darŸin
zdX^r- zdX^r- dX^r- dX^r- to dream; have a dream{Ship 65b.4}
{C}one who sees a dream
Ï(r- Ï(r- Ï(rn- Ï(rn-
{L,MSA}adbhuta; {MSA}›Ÿcarya; {L} adbhÒta
{LCh,MSA,L}mÒ˜ha; {LCh,MSA,MV,C}moha;
marvellous; astonishing; wonderful; marvel; get ex from S h i p 65b.4
{C}muhyati; {MSA}vimÒ˜ha;
marvelous {MSA}sa˙mÒ˜ha (e.g.: jñeye˝v asa˙mÒ˜ha);
Ï#-vf-z[}-d- 12569
Ï(r- Ï(r- Ï(rn- Ï(rn- {C}jugupsanat›; {C}jugupsy›n; {MSA}nindita; ripen; mature; fructify; [for smin ma:]
{MSA}paribh›˝›; {MSA}(vi Ωgarh): vigarhate; eyebrow
{MSA}samoha nind›
obscured; having obscurations; deluded; lower; lower part; blame Ô·en-c#f-R#-‰X^[-Nƒ#]-dX*[-[^-zeC(-
confused; be dull act as a ripener for the continuum of the stage
{C}loathing; in disgust
of completion{TGP 31}
Ï(rn-a-dX[* -a- 12580
Nƒ[-dXr^ - 12591
n*fn-t]-d‰X-Nƒ#]-ac-dX*[-a-[r-
Ï(r- Ï(r- Ï(rn- Ï(rn- zdX^r- zdX^r- dX^r- dX^r- one ripens one hundred sentient beings{PGP
delude; obscure; serve to obscure/dull/confuse 87}
fantastic and marvellous; fantastic;
become deluded; deluded person; ignorant; extraordinary
Nƒ]# -a- 12602
Nƒ]- 12592
maturing; ripening
[medicine-house]; hospital
{C}dhandh›yati (=ajñ›na-vir›h›n)
Nƒ]# -dX[* - 12605
Nƒ]-a- 12594
obscured; deluded
{C}is stupefied; get stupefied {MSA}p›can›; {MSA}p›cika; {C}parip›cana;
{C,MSA}vaidya {C}p›cana
Nƒe- 12584
physician; doctor ripener; ripening; maturing
Nƒ]-az#-‰Xv-a(-D√-f*[- 12595
Nƒe-zp%e-a(n-∑d-a- 12585
anuttara-vaidya-r›ja eyebrow
highest king of physicians
Nƒ]# -h$en- 12607
pervaded by thick darkness an epithet of Buddha
Nƒe-c$f- 12586
Nƒ]-az#-fy(e- 12596
{C}bhruva
{C}eye-brows
dark; darkness {C}vaidyottama
Nƒ]# -fhfn-W#-fj·[-Nåz^ -# sCe- 12608
{MV}marıci-svapnodaka-candr›di {C}mole
mirage, dream, moon in water, etc.
Nƒ[( - 12610
zdX^r- zdX^r- dX^r- dX^r-
Nƒe# -N´-&≈ 12600
fantastic and marvellous{BJ 29.3}
see: rmad du byung
Nƒ[! Nƒ([! Nƒ[! Nƒ([!
{LCh}marıci {C}pa˙saka; {C}pamsayati; {C}prativacati;
Nƒ[-[^-dXr^ -d- 12589
mirage (vi Ωgarh): {MSA}vigarhanti; {C}vigarhate;
{C}vigarhati; {MSA}ninda
zdX^r- zdX^r- dX^r- dX^r- {C}opposes; censure; one who deprecates
wonderful
Nƒ[( -a- 12611
Nƒ]( - 12615
having wishes
{MSA}›Ÿ›sti-citta
Nƒ]( -vf-z[*dn- 12640
{MSA}pra˚idh›na
attitude of aspiration; wishing mind;
wish; admire; pray; aspire aspirational mind e[d- z[*dn- dod p(dn-
Nƒ]( -f∑*]-a-i#[- 12616
Nƒ-ç d- 12669
Nč! Nč! Nčn! Nč(n!
pen {C}vadati
Nč! Nč! Nčn! Nč(n! propound; speak; utter; say; advocate; "it is
Nƒe&≈ -Nøe- 12655
{C}bh›˝a advocate
{C}tu˚da propound; express; state; speak; statement; {C}teach; declaration; spoke; he said; talking;
{C}frantic speaking but mumbled; talking; when spoken to
Nƒn(≈ - 12660
Nƒ-ç 12661
Sh›kyamuni Buddha)
{PH} I added parenthetical Nč! Nč! Nčn! Nč(n!
Nč! Nč! Nčn! Nč(n! remarks propound; speak; utter; say; advocate
{C}vy›harati; {MSA}vakt¸
propound; speak
{C}utter; says
egr-d[*-Øe-d[e-o^-f*[-a- 12701
b#r-dg$en-a-
{C}sauca planting trees
not existing as pure, blissful, permanent, or
{C}unsoiled self{BJ 57.2}
eg°-d- 12713
g]-[]- 12689
egr-a- 12702
egr-d- 12703
{C}harming
eg°n-ac-R^c-a- 12714
the odor of sandalwood {C,MSA}Ÿuci; {L}medhya
pure; clean; clear
g]-[]-R#-sX-* f- 12691
{C}vihe˛hita
egr-dXn- 12704
{C}one who torments
{C}candana-cÒr˚a
eg·- 12715
{C}sandlewood powder {C}Ÿuci
pure; clean; clear
g]-[]-s$c-f- 12692
{MSA}pradh›na; {MSA}pr›balya
eg$e- 12705
main; chief; principal
{C}candana-pu˛a
eg·-y*- 12716
{C}basket containing sandlewood powder crown of the head; top of the head
gf- 12693
eg$e-o(c- 12706
main
eg·-d(- 12717
{LCh,C,MV,TN}m›tra {LCh,C}u˝˚ı˝a
only; merely; just crown protrusion
{LCh,MSA}pradh›na; {MSA}pr›dh›nya;
[*-gf-R#n- {C}cowl {C,MSA}Ÿre˝˛ha; {MSA}pramukha;
{MSA}pr›mukhya; {C}Ÿau˛ıra
merely through that ...
eg$e-o(c-R#-zw(c-v(-Ì-z[d-dl#-a- 12707
the wheel of the crown protrusion having the {C}valiant; best; a person of authority
four channel-petals
{MV}m›tra
eg·-n*fn- 12718
main mind
gf-]- 12695
{C}Ÿikhin
dgr-re-a- 12719
dg]- 12720
as soon as he regained consciousness {GZ
65b.1} pre-eminent violent spirits
SW added this record
[}*en-V“]-eg$e-]-
dg]-pdn- 12721
gf-a- 12696
pre-eminent among the haughty
force; coercion
eg$e-s$[-t]- 12710
how much?; how far?
p#e-v-sC-f(-n(en-v-n*fn-dg]-pdn-n$-d;$r-]-
gf-h·[-Vø-t#-[qz-l*n- 12697
{C}Ÿikhin
when one forcibly holds the mind on a subtle
⁄ikhin [p.n. of a Bodhisattva in the Buddha-field
{C}kimut›lpa-m›tram drop and so forth ...{TGP 26}
of Ak˝obhya]
{C}that is nothing difficult
dgz- 12722
eg$e-ve-wr-y*]- 12711
dgv-d- dg·n-a-
12725 12748
{LCh}devı
queen; a woman of rank; wife; goddess
dgv- zh·v- dgv[- h·v[- dg·! zh·[! dg·n! zh·[!
dg$]-f(-c(v-a- 12735
dg°en-a- Ì-
12736 12749
past? of 'tshal to prostrate?
dgv-dz#-h°-]- 12726
piled up [past of rtseg, to pile up] {LCh}n›˜ı; {C}mÒla; {C}mÒlaka; {C}Ÿir›; n›˜i
channel; passageway; vein; duct; artery; root;
dg·- 12737
dgv-dX- 12728
dgn-a- 12729
{MSA}rajaka Ì-dz#-i(]-f(rn-
washer man mÒla-kleŸa
dgz! dgz! dgn! dgn! root afflictions; root afflictive emotions
dg·-f- 12740
dg$en- 12730
(pratigha); (3) pride (m›na); (4) ignorance
rajaka (avidy›); (5) doubt (vicikits›); (6) afflicted
e;$en! zj$en! dg$en! h$en! washer man view (kli˝˛a-d¸˝˛i)
plant; establish; set; set up; penetrate Comment: Root afflictions are one of six main
dg·-ve-fw]-R#n-e(n-W#-[}#-f-cen-a-f-dnv-dc- groupings of mental factors (sems byung,
sX(en-el^r-dg$en- without clearing away coarse stains in cloth; a caitta): (1) five omnipresent (kun 'gro,
set up the textual faction {DASI 581.4} washerman [is unable ...]{PGP 85} sarvatraga) mental factors; (2) five
a$n-f(z#-Vµ-r-ei#n-n-v-dg$en- determining (yul nges, vi˝aya-pratiniyama)
dg·[-w- 12742
dg·]-wr- 12743
Ì-f[^[- 12753
monastic; monk
prison
[*-e(r-[^-dg$]-a-f*[-a- channel-knot
dg·]-a- 12744
Ì-d-d;r-a(- 12756
Ì-d-b*n-cd- 12757
{TN}mÒla-vijñ›na {MSA}t¸˚a
Prajñ›-n›ma-mÒla-madhyamaka-Ÿ›stra fundamental consciousness grass
N›g›rjuna's Fundamental Treatise on the
Ì-dz#-cr-dl#]- Ì˚-[r-N“r( -[^f-[r-h°c-f-N‘-h·en-W#n-er-d-
12768 12781
Ì˚-[r-b#r-[r-]en-hv- 12782
Magee's footnote reads
"Deussen, 48." which refers
dqCv- zeC*v- dqCv[- zeC*v[- {C}t¸˚a-k›˝˛ha-vanam
to: Paul Deussen, _Sixty {C}grass, log, and forest
commentary on (N›g›rjuna's) Fundamental
Treatise on the Middle Called "Wisdom" Upani˝ads of the Veda_.
Ì˚-dzf-b#r- 12783
Ì˚-;-d- 12784
Divisions: (1) white; (2) yellow; (3) red; (4) {MSA}mÒla-citta eating grass{LWT 24}
blue} fundamental mind
Ìrn-a- 12785
Ì-dz#-‰X[^ - 12760
Ì-dc-z[([-]- 12772
Ì-[d$-f- 12773
{MSA}mÒla-dharma-dh›tu (sa-)
Ì[-[dXrn-Ë*n-n$-zdXr^ -d- 12788
Ì-i(]- {C}resonant
mÒlakleŸa
Ìv- 12789
root text; basic text
root afflictions; root afflictive emotions
Ì-c(-f- 12775
Comment: For the six types, see rtsa nyon. capacity; manifest capacity; dexterity; power
!Nø(r-sCe-d‰X[-t$z#-de*en-W#n-f-Ìv-dc!
Ì-dz#-i(]-f(rn-a- 12763
rasan›
right channel the 1,008 obstructing forces have no power
mÒla-kleŸa {GZ 69a.3}
Ì-c√r^ -p#e-v*-en$f- 12776
{MSA}karkaŸ›; karkaŸatva
{C}o˝adhı; {C}bhai˝ajya
roughness{D1}
to reckon; to calculate; to hold as important {L}agra-sthita
Ì%d-a(- 12804
{C}herb; remedy; (healing) medicine; medical abiding at the peak
incantation
Ì°-f(z-# fr(]-Ø(en- 12817
{C,MSA}paru˝a
z[([-v]-Ì‹n- rough
spell out [i.e.; reckon up] the answer, "I {C}harsh Ø(en- Ø(en- Ø(en- Ø(en-
accept it" {C}mÒrdha-abhisamaya
Ì%d-f(- 12805
{MSA}mÒrdh›vasth›
just as all nourishment arises in dependence
peak state
upon earth{PGP 75} {MSA}krı˜›-rati
Ì°-f(c-R^c-a- 12819
joyful play
Ì‹-d- 12794
Ì°-et#e- 12807
{C}mÒrdha-ga(ta)
d̋! ̋! d̋n! ̋n! peak
{LCh}ek›gra; {C}ek›grat›
emumeration; to reckon; to calculate; to hold {C}summits
one pointed; single minded; one-pointed
as important
Ì°-f(c-sX]# -a- 12820
{C}one-pointedness
Ì‹-b#r- 12795
Ì°-et#e-o^- 12808
{C}mÒrdha-pr›pta
orchard; vegetation reach the peak; reach the top
[point-one-ly]; one-pointedly; single-mindedly
{C}reached the summit
Ì‹e-a- 12796
Ì°]- 12821
wall
ekotıkara˚a
Ì°]! Ì°]! Ì°][! Ì°][!
Ì‹e-s$e- 12797
making one pointed; making one-pointed
{MSA}(Ωkrı˜): krı˜ati
Ì°-et#e-a- 12810
Ì‹dn- 12798
{LCh,C}ek›gra
Ì·[- 12822
Ì‹n- 12800
monk government official
Ì·[-[^n- 12823
Ì°-d- 12813
existence
promise of composition
Ì·[-a-[r-›(v-dc-Nƒ-ç dz#-rr-h$v-t]- Når- Nå(r- Nårn- Nå(rn-
12825
Ì·f-dX[* - 12850
dispelling objections
{C}vigraha-viv›da-Ÿıla¯
that arise in concerning one's presentation; {C}samar›bheyy›
having a nature which is disputatious and
this is a standard part of a monastic textbook begin; initiate; compose
argumentative
(yig cha), usually the third part {C}should bring about
{C}his character is neither quarrelsome nor
Ì·[-el#- Ì·v-
12839 12851
disputatious
Ì·[-a-z[([-a- 12826
fond of arguing; {C}want to dispute with held as the basis of the debate{LSR}
Ì·[-d:√e( - 12841
Ì·v-dz#-z[^-dX-d- 12854
Ì·f- 12843
Thumi, p.204, has rtsoms for the please bestow on me the feat of supreme
{C}vivadati (=samyag-jñ›nopetav›n) imperative {T} speech{DASI 552.4}
debate; dispute; objection
N©v-d- 12858
Ì·f-a-s$]-n$f-h·en-a- 12845
{C}parye˝˛i
N©v- N©(v- N©v[- N©(v[- {C}search {MSA}anukamp›-manasik›ra
{C}d›trıtva
d̋- merciful mental contemplation; mental
12870
dÌ%]-a- 12872
assert suffering with mercy {T}
{MSA}viv›da
dÌ°-dn-dXfn-a- 12885
{C}gaurava
dispute{S}; debate; objection
{C}respect; dignity; a title to be respected
commence; undertake {MSA}k¸p›-sneha
dÌ%fn-a- 12873
love due to mercy {T}
dÌ[-az#-el#- 12864
dÌ°- 12874
{C}›rabhya
beginning; composition{BJ 9.4}; to be based dÌ°! dÌ°! dÌ°n! dÌ°n!
[on] {C}day›; {C}anukamp› dNø]- Nø]( - dNø][- Nø]( [-
noun: mercy; love; kindness {MSA}k¸pay› d›na-samanuŸ›sti¯
Når-ei*]-z[([-h$v-vn-dÌfn-o*- verb: feel mercy; pity; love teaching of merciful giving {T}
beginning from the mode of asserting the {C}sympathy
dÌ°en- 12888
[objects of] abandonment and antidotes [... +
dÌ°-[r-V“]-a- 12875
ablative + brtsams te]{PGP 68.2}
kÒ˛a
cr-el^r-[^-dÌfn-a- {MSA}day›nvita piled up
his own composition{DASI 580.5} merciful
n*fn-[az#-en$f-dÌ°en-
see: rtsom Comment: Gung-tang explains
dÌ°-V“]- 12876
that brtsams here means "taking such and piled up three beings
such as substrata" (khyad gzhir bzung ba),
dÌ°en-a- 12889
{MSA}k¸p›lu
although in other places it means that "the merciful
thought comes down to such and such" {MV,MSA}kÒ˛a (e.g.: RatnakÒ˛a)
dÌ°-d- 12877
(dgongs pa der 'bab pa tsam). piled up
dÌfn-o*- 12866
dÌ°c-dtn- 12890
dÌ°! dÌ°! dÌ°n! dÌ°n!
{C}›rabhya; {MV}›rabdha {LCh}day›; {LCh,MSA}anukamp›; {MSA}sak¸pa
{MSA}anukampana; {MSA}k¸p›; {MSA}k¸pa;
beginning; composition merciful; loving
{MSA}k¸p›lu; {C}kri˜ana
{C}begin; take hold of; about; with reference
noun: mercy; love; kindness
dÌ°n- 12891
dzö (crossbreed of a yak and a cow) which has {MSA}vırya-parih›˚i N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[-
long, narrow straight horns degenerated effort {MSA}vıry›di-prayoga
dÌ·]-o*- 12916
endeavor; effort
noun: effort; endeavor; exertion
{C}practiced; interested (in); one who practices {MSA}vırya-sah›yatva {C}devotedness; effort; exerted; labor
dÌ·]-zeCn^ - 12895
effort assists ... {T} zealously; energetic; have exerted themselves;
duties; engaged (in); heroically advances; when
dÌ·]-zeCn^ -a- 12907
{LCh,MV,C,MSA}vırya {C}(=kuŸala-uts›ha¯); he struggles
{MSA}yatna
effort; dilligence; zeal; industry {MSA}vırya ’f-[aX([-dÌ·]-az#-Nœ≈dn-v*en-dnCdn-a-
{C}energy; enthusiasm; vigor effort; dilligence; zeal; industry churned well by the paddle of analysis and
effort
[e*-d-v-Nåç(-d- dÌ·]-zeCn^ -s-c(v-sX]# - 12908
{C}udyogam ›padyate
{MSA}vıryendriya {C}hına-vırya to endeavor; make effort; strive; exert oneself
faculty of effort; power of effort small effort; inferior effort {C}make a (great) effort
{MSA}vırya-prati˝˛hita
{MSA}yatna … parama in dependence upon effort eor- eo(r- dor- p(rn-
supreme effort; highest effort {MSA}anik˝ipta-dhura
non-abandoned effort; p.n. of a Buddha
dÌ·]-ac-c$r- 12938
dÌ·]-dXn- 12939
dÌ·]-a-fj[-[(- 12927
Ô·en-ac-Ø(en-a-
dÌ·]-az#-cr-dl#]- 12931
{MSA}ugra-vıryat›
realize completely
{MSA}udyama-svabh›va fierce effort; violent effort
Should ex. 2 be here ?? {T}
nature of effort
h- 12943
hr-dc-Ø(en-a- 12954
dÌ·]-az#-cd- 12932
{MSA}gahvara
{C}yukta w-d-[r-dNœ-d! deep; impenetrable ?? {T}
will endeavor; will make effort; will exert
oneself
h-d-[r-v]-h -d-Nø*-[}^e-x([-az#-sX#c!
If tastes are divided, there are six because hrn-y*]- 12957
{C,MSA}yoga¯ kara˚ıya¯
hrn-d[^]- 12958
dÌ·]-ac-dXn-a- {C}burns
12936
brahmapurohita
In Front of Brahm›
h-[fXv-d- 12946
{C}yujyate
hrn-f[^]- 12959
to endeavor; make effort; strive; exert oneself hot hell; hot hell being; hot hell-being
{C}suitable; associated with; in possession of; one of the 4 divisions of hell beings; for brahmapurohita
joined to; devoted; endowed with; junction with; others see: dmyal ba In Front of Brahm›
practiced; interested in
elv-dX-ei#n-sX#c-h[-f-ei#n-
{C}sabrahmak›-dev› {C}brahma-svara because objects of comprehension are two,
{C}the gods around Brahma(n) voice of Brahma valid cognizers are two
{C}divine voice fh]-i#[! 1 enc-[^-f#-N√^-dz#-c#e-a! 2
hrn-a---e]n-a- 12963
hrn-fr- 12973
{MSA}br›hma … vih›ra
N®c-f-Ø(en-az#-[(]-d[*]-a-v-f#-zqC^v-dz#-zj‹]-Nø
land of Brahm› ?? {T} kitchen rn-W#n-d:√(e-az#-N´ç(-z[(en-[r-zev-dz(!
hrn-c#n- Definition: 1) a new and incontrovertible
12974
level of Brahm›
Øen-t]-R#-b*n-a-dØ]-ex(z#-h[-x#]-l*n-a-[r-
these are the measure of the relative fluctuation do^- zp%- do^n- zp%-
hrn-az#-Nå[(≈ -a- 12967
or stability of the consciousness{TGP 46}
pram›˚a-samuccaya
h[-∑[-ac- 12976
{C}pram›˚avatı
the Knowledge of the Collected Texts of the
Commentary on Valid Cognition [Dharamsala: z#-eo*c-
measureable; having size; valid Library of Tibetan Works and Archives. 1980] dqCv- zeC*v- dqCv[- zeC*v[-
{GD:843} Gyel-tsap's (rgyal tshab dar ma rin
h[-f-’f-zeCv* -R#-h‹e-v*zc$ -dXn-az#-’f-db 12997
{C}subject to limitations
chen) Treasure of the Essence of Good
h[-f-[r-zdCv* -d- 12989
Sayings, a Commentary on [Dharmakırti's
[-pc-vf-sX]# -t#-f-v(e-ac-env-dc-dX[* -a-
{GD:843} Gyel-tsap's (rgyal tshab dar ma rin
Treatise on] Valid Cognition, the Drop of
{C}pram›˚a-baddha Reasoning [Collected Works vol. 8 (Delhi:
{C}bound by measure; has its limits chen) Complete Explanation of the Stanzas of Guru Deva)]
the Commentary on Prime Cognition, the
h[-f-f[(z-# ’f-db[- h[-f-en$f-
12990 13008
Faultless Revealer of the Path to Liberation
[Varanasi: Ge-luk-ba Press. 1975]
{GD:843} Gyel-tsap's (rgyal tshab dar ma rin {MV}pram›˚a-traya
h[-f-’f-zeCv* -R#-h‹e-v*zc^ -dXn-a- 12998
pram›˚avartikak›rik›
h[-f-V“]-a- 12991
{LCh}pram›˚a puru˝a {GD} pram›˚a bhÒta;
[Dharmakırti's] Commentary on (Dign›ga's)
pram›˚abhuta
"Compilation of Prime Cognition"
{MSA}pr›m›˚ika a valid person; authoritative being
h[-f-’f-zeCv* -v*en-ac-db[-a- 12999
measureable; having size; valid {GD:812} person of authority; {GD:829}
subject to limitations reliable person
{GD:842} Ge-dun-drup's (dge 'dun grub, 1st one who at the very least has directly
h[-f-N“-* d[^]-R#-‰X]-x#[-W#-f$]-n*v- 12992
Cognition"
h[-f-’f-zeCv* -R#-[qz-zeCv* - 12994
pram›˚a-samuccaya
h[-f-a- 13002
pram›˚abuddhi
h[-f-f*[- 13004
prime consciousness
-vf-cd-env-h[-fz#
dqCv- zeC*v- dqCv[- zeC*v[- -z([-d‰X-z
{GD:844} Jam-Âang-shay-fla's ('jam dbyangs
{C}apram›˚at›
not valid; measureless; measurelessness h[-fz#-f-y([-az#-zdCn-d$- 13015
[-a-N“{GD:842}
-* d[^]-cd-env-
Go-ram-fla's (go rams pa bsod nams
[f#en- [f#en- [f#en- [f#en- apram›˚›bh›
Immeasurable Light; Limitless Light
pram›˚›lambhita ; *pram›˚a-›la˙bıta
sen ge) Explanation of the Difficult Points of
h[-x([-a- 13034
observed by a valid cognizer; observed by valid
[a-„ya Pa˚˜ita’s] "Treasure on the Science cognition; that which is observed by valid
of Valid Cognition": Illumination of the Seven {C}pram›˚a-baddha
cognition
Texts. (Complete Works of the Great Masters
definition of existent (yod pa) measureable
of the Sa sKya Sect, XII.1.1.1-167.3.3, Ga,
{C}bound by measure; has its limits
h[-fn-x(rn-n$-et([-az#-x$v- 13026
1.a-334.a) Tokyo: Toyo Bunko, 1968.
h[-n*fn- 13035
ck transl of "tshad ma'i rigs
{GD:674} realized object of valid cognition
gter" {SW}
{C}pram›˚a-buddhi
h[-f#]-R#-D√-( 13027
valid mind
h[-fz#-vf-w#[C - 13017
non-prime consciousness
zeC^d- zeC^d- zeC^dn!eC^d- eC^dn- measureless cognition; limitless cognition to finish
pram›˚a-siddhi fh]-i#[! enc-[^-f#-N√^-d-f-x#]-az#-c#e-a! dnen-hc-o*-
{GD:589} "Establishment [of Buddha] as
Valid", commentary II of Dharmakirti's Definition: an awareness that is not new and one finishes amassing
Pram›˚av›rttika incontrovertible
hv- 13038
vegetables
N‘r-v-f-r*n! 4 p*-h·f! 5 v(e-b*n!
pram›˚a-bhÒta
hv-s$]-n$f-h·en-a- 13039
hv-d- 13040
h[-f*[- 13029
{C}pram›˚ı-k¸tya {C}vanas-pati
{N}aprameya; {C}apram›˚ya; apram›˚a
serve as a measure {C}(forest) tree; forests
[measure-not-exist]; immeasurable; infinite
{C}is authoritative; when measured by the
h‹e- 13041
h[-f*[-d[*- 13030
standard; when one has taken as a standard;
taking as a standard
{LCh,C,MSA}pada; {LCh,C,MSA}vacana;
apram›˚aŸuba
h[-fc-fj[-a- {LCh,C,MSA}v›c; {C,MSA}v›kya;
13021
word; phrase
serve as a measure
{C}verse; foot; trace; track; verbal expression;
{MSA}apram›˚a; {MSA}aprameya;
h[-fn-eCd^ -a- 13022
{L}apram›˚am; {C,MSA}aparim›˚a the Buddha's word; language; speaking; speech;
teachings; utterance; voice; burns; burns away;
[measure-not-exist]; immeasurable; infinite
zeC^d- zeC^d- zeC^dn!eC^d- eC^dn- {C}measureless; illimitable; innumerable;
will be consumed; as if all aflame; burned up
pram›˚a-siddha; pram›˚a-siddhi magnificent; unlimited e(-r(-[(-](-d(-f(-z(! c(-v(-n(-’fn-Ô·en-h‹e-Nø*!
established by valid cognition; valid go, ngo, do, no, bo, mo, 'o, ro, lo, and so are
h[-f*[-dl#- 13032
h[-fn-Ø(en-ac-dX-d- 13024
immeasurable love, 3) immeasurable joy, 4)
immeasurable equanimity {C}sa˙bhinna-pral›pa
Ø(en- Ø(en- Ø(en- Ø(en- {PH} added English from {C}indistinct prattling; idle/frivolous talk
object of comprehension by a valid cognizer other entries, though some
h‹e-dWv-a- 13044
definition of object of comprehension (gzhal
read "limitless ..." and
bya)
others "immeasurable ..." {C}sa˙bhinna-pral›pin
For compatibility w/ {C}one who prattles indistinctly
verbal fault{BR}
h‹e-a- 13072
h‹e-e#-[(]- {C}conflagration
13048
h‹e-ac-dX[* - 13073
h‹e-e#-[(]-f*[-a- {C}snigdha-v›kya
13049
{C}pada-pary›ya (=pary›ye˚a)
h‹e-D√-[en- 13076
enumeration of scripture {C}alpa-v›k
{C}scripture passage {C}(a man) of few words {C}adhivacana
h‹e-e#-h·en- 13051
{C}synonym
h‹e-NI]-a- 13064
h‹e-D√-[en- 13077
pada-k›ya {C}priya-vacana
group of words pleasant words; kind words {MSA}adhivacana
h‹e-e#-x]-ve- 13052
synonym
h‹e-o^-do(]- 13065
h‹e-[dr- 13078
{C}pada-s›mantaka (=padaikadeŸa¯) recitation
{C}part of a verse
word initiation
h‹e-o^-cd-dË([-a- 13066
h‹e-e#-vf-R#n-e[en- 13053
h‹e-zdC-^ 13079
h‹e-[e-o^-Nƒ-ç d- 13067
{C}concept by way of the paths of speech
{MSA}v›kyena deŸan›
h‹e-[r-[(]-zy[-a- 13068
{C}avacana; {C}avy›h¸ta
{MSA}vacas› parijit›ni
{C}beyond words; inexpressible; not uttered
purified by words {MSA}pada-vyañjana
h‹e-Ì%d- 13083
words and letters
h‹e-e#n-;#]-a- 13056
h‹e-[r-b*n-a- 13070
paiŸunya
what is held within the words
harsh speech
{MSA}vacana … jñ›na
h‹e-R#-dnv-d- 13057
h‹e-d;$r-dc-z(n-a- 13087
h$en-p%d- 13111
h‹f! h‹f! h‹fn! h‹fn!
{C} ›deya-vacana¯ satisfy self-instituting{N}; able to set itself up
{C}of acceptable speech; plausible talk(er) cd-zdXfn-l*r-e#-‰Xv-nCn-h‹f-fj[-a- h$en-p%d-o^-eC^d-a-
h‹e-d;$r-dc-z(n-ac- 13088
[Buddha] who satisfies the Conqueror Children [established-able-as-existing]; established as
of manifold lands{DASI 522.3}
{C}›deya-vacana¯ able to set itself up; self-sufficient; existing able
h‹e-c]-ac- 13089
{MSA}›py›yita-manaska
satisfied mind
{C}mita-vacana able to set itself up
h‹f-ac-dXn-a- 13102
{C}measured speech; speaks in moderation
h$en-a- 13113
h‹e-b#]-o^-c#en-a- 13091
{C}sa˙tarpayati; {MSA}audbilya-karı;
{MSA}sa˙tarpa˚a; {MSA}sa˙to˝a˚a zh$[! zh$[! h$[! h$[!
{MSA}pada … su-yukta satisfies; satisfy enter; go into; get into
very suitable words {C}refreshes; replenishes; gratifies
h$[-a- 13115
h‹e-env- 13092
h‹f-dXn- 13104
h‹v-V∂- 13105
h‹en-dt[-¤r-az#-fpz-v-]#- within; up to
at the end of a foot of verse{Y} {C}›ra-p›ra-gaman›ya Nœ≈*-d-d[^]-]f-dt$-[}^e-h$]-y[-[^-
{C}when he moves from this shore to the shore
h‹en-zdC-^ N´-ç u#-dl#]-R#-[(]- 13095
within seven or sixteen lifetimes ...
beyond
h$]-y[-[^- 13117
h$-c(v-fj°n-a- 13108
{MSA}yath›-rut›rtha … vyañjana
literal meaning of letters
c›rv›ka up to; except; so far as; within
h‹en-n$-dt[-a- 13096
Materialist; Nihilist
{LCh,C,L,MSA}g›th›; {LCh,MSA}Ÿloka
Comment: A Nihilist school of Indian {MV}Òrdhvam
stanza; verses
philosophy, represented by Jayar›Ÿi Bha˛˛a, up to; except; so far as; within
{C}chants author of the Tattvopalava-si˙ha. Caru
h$c- 13119
h$-c(v-x#]- 13109
nearby
{C,L}g›th›
verses; stanza {C}n›man
x$v-R#-r(n-]n-h$c-eo]-]n-bc-d-
{C}chants {C}name; named; word; mere word appearance projected (?)
Check ex. 1 translation {T}
h‹en-Vµe^ n- 13098
h$c-z∑*c- 13120
prose
bring to
one who sees nearby [i.e. an ordinary being]; {MSA}Ÿıla-sa˙vara {C}chidra-Ÿılo; {MSA}Ÿıla-kha˚˜ana
one who looks nearby ethical vow degenerated ethics; corrupted ethics
h$c-fp(r-’fn-W#n-r*n-ac-Øen-v-dØ*]-]n- h$v-„#fn-W#-s-c(v-o^-sX]# -a- 13132 defective in his morality
h$v-„#fn-ifn-a-f*[-a- 13145
r*n-Ø(en-ac-dX-d-f-x#]-az#-y(n {MSA}Ÿıla-p›ramit›
a phenomenon which ordinary beings does not perfection of ethics {MSA}Ÿılasya na kha˚˜anai¯;
realize definitely in dependence upon a sign one of the ten perfections; for others see: pha {MSA}Ÿılasy›kha˚˜anena
[definition of manifest phenomenon (mngon rol tu phyin pa, phar phyin non-degenerated ethics; uncorrupted ethics
gyur)]
h$v-„#fn-W#-N∂]#≈ -a- h$v-„#fn-[e-a-
13133 13146
h$c-fp(r-’fn-W#n-p(e-fc-[r(n-Nø(dn-W#-Øen-v-
{MSA}Ÿıla-d›na {MSA}Ÿıla-Ÿuddhi
dØ*]-]n-r*n-ac-Ø(en-[e(n-az#-y(n pure ethics
giving of ethics
a phenomenon which ordinary beings must
h$v-„#fn-W#-x(]-o]- h$v-„#fn-[e-v-ze([-a-
13134 13147
definitely realize initially in dependence upon a
correct sign of the power of the fact [definition
h$c-fp(r-‰X[^ -v- 13122 {MSA}Ÿıla-gu˚a [e([- ze([- dq([- ze([-
quality of ethics; ethical quality {MSA}Ÿıle˝v eva ca ropa˚a˙
in the continuum of a short-sighted being
h$v-„#fn-W#-cd-o^-[dX-* d- set/establish in ethics
13135
h$c-dX[* - 13123
h$v-„#fn-[r-Vø-d- 13148
{MSA}Ÿıla-prabheda
take in; understand differentiation of ethics {T}
dVø- Vø- dVøn- Vø(n-
h$c-fj°n- h$v-„#fn-Nœ](≈ -
13124 13136
{MSA}Ÿıla-d¸˝˛i
ethics and views
beautiful here {C}kha˚˜a-Ÿılo
h$v-„#fn-[r-dØ^v-l^en-fy(e-o^-zj‹]-a- 13149
faulty ethics
h$c-c(v- 13125
h$c-c(v-fj°n-Nƒ-ç d- 13127
Comment: A Nihilist school of Indian {C}the contagion of mere rule and ritual
philosophy, represented by Jayar›Ÿi Bha˛˛a, {C}du¯Ÿıla; {C}du¯Ÿılat›; {C}du˝ılye
h$v-„#fn-[r-V“]-a- 13151
h$v-„#fn-zyv-a- 13140
supreme
a discordance between the mode of
h$v-„#fn-N“f( -a- 13153
appearance and the mode of subsistence el(f- zu(fn- dt(f- y(fn-
{MSA}upahanti Ÿıla˙
h$v-qCf# n- 13129
{MSA}Ÿıla-sa˙vara
destroyed ethics
ethical vow
Ÿıla
h$v-„#fn-Ë*n-n$-[}]-az#-fpc-R#n-N∂c(≈ -d- 13143
h$v-„#fn-’f-ac-[e-a- 13154
ethics
N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[-
h$v-„#fn- 13130
{MSA}Ÿıla-viŸuddhi
serial training of recollection of ethics pure ethics; purify ethics
{LCh,C,MSA,MV}Ÿıla
[system-law]; ethics; morality
{C}conduct
h$v-„#fn-xr-[e-ac-D√rn-a- 13156
realize as one mode; understand in one way teach the qualities of the pure mode
{C}penetration to the one principle {C}they proclaim the virtues of pure conduct
{MSA}Ÿıla-sam›d›na
h$v-et#e-o^-dNø]-a- h$v-f-ven-a-
13168 13179
h$v-„#fn-x(rn-n$-Ô·en-ac-zR^c-c(- discipline
13157
{C}eka-naya-nirdeŸa
{C}non-guidance
indicate as one mode; teach in one way
zR^c- zR^c[- R^c- R^c[-
h$v-fj[-a- 13180
{C}exposition of the one single principle
{C}Ÿıle˝u paripÒr˚a-k›rin
h$v-zy(n- 13169
{L}vidhivatparip¸cchaka
h$v-u#-Vøc-f#-N^-√ d- 13171
h$v-R#n- 13163
h$v-dNø]-a- 13173
h$v-dl#]-[^-f#]- 13186
h$v-R#n-e]n-a- 13164
{C}pratirÒpa
improperly; not in the right way
{C}yoga-sth›na mere concordant mode
h$v-dl#]-[^-x#[-v-dX[* -a-vn- 13187
h$v-et#e- 13165
from proper mental activity
{C}yath›-anurÒpa
h$v-dl#]-f-x#]-a-v-N∂c(≈ -d- 13188
h$v-dl#]-l^en- 13193
e[en- z[(en- doen!dØen- p(en-
h°- 13201
{MSA}sa˙par›y›nugraha
l^e- zu$e- l^en- l^en- {LCh,C}k›la; {LCh}›yus; {C,MSA}janman; benefit in the next lifetime
properly oriented{S} {C}vartam›na
h°-sX-# fz#-w-]-f-p(-d- 13215
at that time
h°-et#e- 13202
{MSA}yoni-manask›ra
h°-cdn- 13217
h°-et#e-N“e^ - 13203
h°-Ë*-]n- 13204
h$v-d;r-Nå[≈ - h°-cdn-zs(n-
13198 13219
h°-[r-V“]-a- 13205
h°-z[#c-zhr-‰X-d- 13209
{C}›yu˝ma(n)t
{C}venerable
h°fn-b#]-o^-[qc-d- 13237
achieving the collections
h°en- 13223
h·en-u#-Vø-dc-dXr-y$d-xr-[e-ac-zeCd^ - 13247
difficulty {C}suŸukla-dantat›
{C}his teeth are very white
h°en-y$r-r$- 13224
zeC^d- zeC^d- zeC^dn!eC^d- eC^dn-
h°z-# fpc-p%e-a- 13238
{MSA}yath›-sa˙bh›ram bodhi-samud›gama¯
{MSA}ak¸cchra correctly achieve enlightenment according to
little difficulty {C}›yu¯-paryanta
the collections {T}
final lifetime
h°en-y$r-r$z-# pdn- 13225
{C}extent of life-span
h·en-ei#n-Ô·en-ac-dX-d- 13248
h°en-y*]- h°c-f-
13227 13240
h°en-y*]-a(n-È*[- h°c-b*n-l#r-„*v-x([-a-
13228 13241
{MV}ak¸cchratva
effortless; non-difficulty those {C,N}s›magrı; {N}sa˙gati
path of accumulation
h·en-a-[r-f#-fp%]-ac-zR^c- 13256
zR^c- zR^c[- R^c- R^c[- Ô·en- Ô·en- Ô·en- Ô·en- {LCh,MSA,MV}vedan›; {C}vedaka;
{MV}vedana; {MSA}vedita
{C}vis›magry›˙ sa˙vartate {MSA}sa˙bh›ra-paripÒri
feeling
not having the collection(s); without the complete/fulfill the collections
feel; feeler; experience
collection(s)
h·en-vf- 13268
one of the five omnipresent mental factors
{C}prevent co-operation
(kun 'gro lnga, pañca-sarvatraga); for others
sa˙bh›ra-m›rga
h·en-ac-f#-[dXr^ -d- 13258
see: kun 'gro; also one of the five aggregates
path of accumulation
h·c-d-dor-NIf( n- 13277
fh]-i#[! cr-e#-y-bn-[^-f-z[^n-az#-e;$en-
h·c-d-a(- 13280
h·en-Nå[(≈ - 13261
{C}v›˚ija; {MSA}va˚ij
{C}merchant feeling of mental bliss
Nå≈[- Nå≈([- Nå≈[- Nå≈([-
h·]- 13273
h·c-dz#-‰X-^ 13283
vargac›rin
Congregating [Solitary Realizer] {L,MSA}raºga; {C}r›ga {MV}vedan›-nimitta
hue
h·en-Nå[(≈ -a- cause of feeling
13262
{MSA}sa˙bh›ra-parip›ka
mature the collection(s)
seek; seek out; investigate; examine; Def.: triply qualified substantial existent
research; look for fully qualified
{PH} too many
{C}searching for
fh]-i#[-[r-f#-zev-d- 13307
s y n o n y m s Comment: A "definition" in
h·v-d-a- 13289
fh]-i#[-]#-x([-Wr-u#-Vøc-q^]-o^-dØen-a-dl#] 13309
{MSA}lak˝a˚a-tathat›
the characteristic does not exist as it is
reality of characteristics
expose one's faults; irritate; strife; fight imputed to exist {T}
fh]-i#[-r(-d-i#[-f*[-a- 13301
fhr-dC-^ 13292
fh]-i#[-a- 13310
{N}lak˝a˚a-ni¯svabh›vat›
{C}bha˚˜ana (=v›k-citta-k¸ta˙ vairÒpya˙) that which has all the characteristics; real;
character-non-nature
strife; fight{C}; expose one's faults; irritate actual; fully qualified{LG}
Comment: The three non-natures are
fhr-zdC-^ 13293
fh]-i#[-f#-z[}- 13311
character-non-nature (mtshan nyid ngo bo
nyid med pa, utpattini¯svabh›vat›);
{C}bha˚˜ana (=v›k-citta-k¸ta˙ vairÒpya˙) production-non-nature (skye ba ngo bo nyid {MSA}vilak˝a˚a
expose one's faults; irritate; {C}strife; fight med pa, utpattini¯svabh›vat›); different characteristics {T}
ultimate-non-nature (don dam pa ngo bo
fh]- 13294
fh]-i#[-f*[-a- 13312
nyid med pa, param›rthani¯svabh›vat›).
{LCh}n›ma; {MSA}n›man; {C}nimitta;
fh]-i#[-r(-d(-i#[-f*[-a- 13302
{L,MSA,MV}alak˝a˚a
{C}r›trau; {MSA}vyañjana; {C}vyañjanat›;
{MSA}lak˝a˚a; {MSA}ya mtshan = adbhuta non-character; unmarked; characterless
lak˝a˚ani¯svabh›vat›
name; characteristic(s){BJ 38.1}; night; sign;
fh]-i#[-zj‹]-a- 13313
character-non-nature;
mark; symptom; sexual sign; name; marked character-naturelessness
with e;$r- zj‹]- d;$r- ;$rn-
Comment: This is one of the three
{C}character; by night; genitals non-natures: character-non-nature (mtshan {MSA}lak˝a˚a-graha˚a
see: mtshan ma nyid ngo bo nyid med pa, apprehending character {T}
utpattini¯svabh›vat›); production-non-nature
fh]-R#-‰X-^ 13295
fh]-i#[-dl#- 13314
(skye ba ngo bo nyid med pa,
{MSA}lak˝a˚a-hetu utpattini¯svabh›vat›); ultimate-non-nature
(don dam pa ngo bo nyid med pa, {MSA}catur-lak˝a˚a
cause of a name; cause of naming
param›rthani¯svabh›vat›). four characteristics; four characters
fh]-dtn-W#-z[^-b*n- 13296
fh]-i#[-;d-a- 13315
sanimitta-yoga
yoga with signs
fh]-i#[-x(rn-n$-y*[-az#-q^]-doen- 13317
fh]-[r-[a*-dX[-d;r-a(- 13328
{C}nimitta-apagata
e[en- z[(en- doen!dØen- p(en- {C,MSA}lak˝a˚a-anuvyañjana free from signs
non-existent imaginary {C}left all signs behind
[32] marks and [80] signs [of a Buddha or
cakravartin]
fh]-f-’f-ac-f#-Ø(e-a- 13340
fh]-i#[-cd-o^-c#e-a- 13318
fh]-[(]-[r-fp%]-a- 13329
fh]-f-f*[- 13341
{MV}nimitt›bh›va
fh]-[a*n-Nånç -az#-Øe-dØ]-R#-NIr# -a(- 13331
signless; signlessness{N}
individual mental contemplation of the
character Comment: An equivalent of ultimate truth
a permanent, stable essence that is adorned (don dam bden pa, param›rthasatya) so
second of the seven preparations (nyer with the major and minor marks{BJ 35.7} called because in it the signs of the
bsdogs bdun) for the first concentration, the
proliferations of duality are ceased.
fh]-s$]-n$f-h·en-a- 13332
"not unable" (mi lcogs med); for others see:
nyer bsdogs
fh]-f-f*[-a-fr(]-[^-dX-d- 13343
{C}lak˝a˚a-sampad
fh]-i#[-n(-n(c-c#e-a- 13322
marvellous characteristic(s) {C}›nimitta-s›k˝›tkriy›
{C}possession of marks direct realization of signlessness
individual knowledge of the character
fh]-sX[* - 13333
fh]-f-f*[-a-v-Ì·v-dz#-z[^-b*n- 13344
fh]-i#[-n(-n(c-c#e-a-x#[-dX[* - 13323
midnight {MSA}›nimitt›bhoga-sa˙jñ›
individual mental contemplation of the
knowledge of characteristics{Lati} fh]-sX*[-]-D√-fn-[r(n-[dr-dNœ^c-o*- discrimination which strives for signlessness
{T}
second of the seven preparations (nyer at midnight the lama bestows an actual
bsdogs bdun) for the first concentration, the initiation{TGP 60}
fh]-f-f*[-az#-o#r-r*-zj‹]- 13345
character
trilak˝a˚a
the three characters [*-Vøc-]^n-az#-fh]-f- {MSA}animitta … dh›tu
the signs of being able to do this signless realm
[dX*-d! q^]-doen-W#-fh]-i#[!
l#-Vµe-e#-fh]-f-v-fwn-a- fh]-f-f*[-az#-l#-e]n- 13348
el]-[dr-e#-fh]-i#[! x(rn-eC^d-W#-fh]-i#[!
skilled in the causes of calm abiding and special
Div.: the other-powered character, the calm abiding without signs
insight
imputational character, and the thoroughly
fh]-f-f*[-az#-el#- 13349
fh]-f-fy#n-a- 13336
established character
{MSA}animitta-pada
fh]-ei#n-a- 13326
{C}animitta; {C}alak˝a˚a
signless basis; basis of signlessness
signless
ubhayavyañjana
{C}unmarked; without marks
androgyne; androgynous
special insight without signs yoga without signs; yoga of signlessness N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[
fh]-f-f*[-ac-et#e-o^-r*n-az#-vf- fh]-f*[-z[^-dX[* -[r-dtn-ac-e]n-a- sa˙dhi
13352 13364
transition{BJ 16.2}
{MSA}›nimittakaik›ntiko m›rga¯ {MSA}animitta-sasa˙sk›ro vih›ra¯ composition
path which singlely ascertains signlessness ? abide in signlessness with discrimination {T}
fhfn-N∂c≈ -d- 13379
{T}
fh]-f*[---e]n-a- 13365
{C}decomposition
fh]-Nƒn( -a-gf- 13368
{C}nimitta-pada
fhfn-N∂c(≈ -d- 13381
fh]-fh·]- 13369
transition
{MV}nimitta-vik˝epa {C}relate to; relating to
definition and definiendum{D2}
distraction of signs
fhfn-N∂c(≈ -d-f-fy#n-a- 13382
fh]-el#- 13370
fh]-fz#-Vµ- fhfn-f*[-V®-
13358 13383
{C}boundary line
{C}nimittı-karoti
{C}›nantarya
fhfn-W#-]en-hv-s$]-n$f-h·en- 13375
{C}make into a sign
borderless; heinous crime
fh]-fc-zj‹]-a- 13361
{C}sım›-vana {C}deadly sins
{C}boundary lines (or woods?)
fhfn-d;$r- 13385
fh$r-V“]- 13389
offerings that are made to ancestors{TGP 77}
{C,MSA}samat›
fh°- 13408
sa˙prayukta
similar association similarity; sameness
{L}ta˜›ga
fh$rn-a-[*-f-pe-ŒX]* - 13396
fh$rn- 13390
pond
samanantara-pratyaya
fh°z-$ 13409
{C,L}sama; {MSA,MV}sam›na;
{MSA}sam›na-bh›va; {C}tulya; similar immediately preceeding condition
{MV}s›dharmya {L}ta˜›ga; {MSA}ta˛›ga
fh$rn-a-[*-f-pe-az#-ŒX]* - 13397
fh·- 13411
fh$rn-ac- 13400
s]-h$]-Nœ≈*-d-v-e*en-f#-dX*[-a-xr-x#]-az#-el#-fp% {LCh}saroruha
{C,L}sama
]-[^
Def.:-[f#Those
en-a! which are observed as [lake-born]; lotus
similar; like; equally
common loci of being associated with fh·-Nƒ]- 13413
fh$rn-ac-V“]- 13401
the five types of mutual association
and not acting as an obstacle to the Tso-men (a lake spirit)
production of each other. {C}sa˙prayoga
Comment: There are six types of causes:
fh·]- 13414
fh$rn-ac-V“]-a- 13402
similar lot (skal mnyam gyi rgyu), define; make known; illustrate; show; exhibit;
omnipresent cause (kun 'gro'i rgyu), and exemplify
associational cause (mtshungs ldan gyi {L,MSA}sa˙prayukta; {MV}sa˙prayoga {C}sword; is marked; is intended
rgyu). There are five types of association: having/possessing association; associational
(1) object of observation (dmigs pa); (2)
{C}exercise; associate with; conjunction; intent
f[(c-fh·]-a-gf-vn-f#-Nø(]-a-v-
aspect (rnam pa); (3) basis (rten); (4) time indicated in only mere brief exemplification
on; joined by
(dus); (5) substantial entity (rdzas).
fh$rn-V“]-a- sX#z#-nC(e-Ì·v-R#n-fh·]-]n-Nø(]-an-
13393
fh$rn-ac-dX-d- 13403
{C}equates
fh$rn-f-f*[- {C}Ÿastra
13404
{C}sword
{C}atulya; {C}atula
fh·]-[(]- 13416
{MSA}(Ωlak˝): lak˝yate case; instance (?) to be entered; admitted; enter; go into; get
characterize; illustrate(s); define; make into
known; exemplify
c#en-an-zs$v-zhfn-gf-f#]-ac-b#]-o^-env-v(
zh$dn-o*-zy#-d- 13437
-
fh·]-ac-dX[* -a- 13418
fh·]-dX- 13419
eg°! zh°! eg°n! eg°n!
zhfn-f*[-a-V®- 13429
{MSA}he˛ha
lak˝ya; {C}lak˝man; {C}lak˝yate
five non-shinings (?) to cause mischief; to cause danger to;
definiendum
permeate; to harm
zhv- 13430
{C}mark; is marked; is intended
zh°-d- 13439
fh]-i#[! doen-x([-y(n-en$f-hr-d!
dgv- zh·v- dgv[- h·v[-
Definition: a triply qualified imputed existent eg°! zh°! eg°n! eg°n!
{MSA}(pra Ωpad): prapadyante; {L} pratyeti
fh·]-dX[* - 13420
seek; want; ask; beg; beseech; desire {C}pratyarthika; {C}vihi˙s›;
; to understand {C,MSA}upadrava; {MSA}vihi˙saka;
illustrator {MSA}rnam par 'tshe ba = vihi˙s›
see: 'tshol
to cause mischief; to cause danger to;
fh·]-v-n(en-a- 13421
zhv-d- 13431
permeate; to harm
{C}provokes hostility; enemy; hostile forces;
›yudha-›di
weapons and so forth
dgv- zh·v- dgv[- h·v[- foe; harming; distress; calamity; trouble
{C}icchati; {C}abhıpsita; {L}jñ›tavya;
zh°-d-f*[-a- 13440
zhr- 13422
{C}›k›ºk˝ati; {L}pratyeti
seek; want; ask; beg; beseech; desire; sought {C}avihi˙s›; {MSA}avihi˙saka
›patti out{S} non-harming
fault; error; offense; complete {C}wish (for); look for; wished for; cognize; {C}avoiding harm
know; realize; plan; aspire for; search;
zhr-‰X-d- 13423
compare: sangs rgyas pa, become Buddhified seek; want; ask; beg; beseech; desire; sought
out {C}vihe˛han›-abhipr›ya
zhr-‰X-dX- 13424
zhr-‰X-dX-z[([-a- zh°c-d-
13425 13443
zhrn-‰X-dz#-h$v- zh‹e-a-
13426 13434
zh°n- 13444
{C}contentiousness
zh·-d- 13445
Comment: This is one of the twenty
dnd! zhd-/ end! dndn! secondary afflictions (nye nyon nyi shu,
{C,MV,MSA}›jıva; {N}jıvik›; {C}jıvan; (Ωjıv):
upakleŸa): (1) belligerence (khro ba,
zh·dfill
complete; n-/outendn! krodha); (2) resentment ('khon 'dzin,
{MSA}jıvati; {MSA}jıva; {MSA}jıvaka;
{MSA}jıvita; {C}up›jıvya
sX#n-W#-v(-G˙n-el]-v-zR^c-y[-dndn-Wr- upan›ha); (3) concealment ('chab pa,
liveliness{N}
mrak˝a); (4) spite ('tshig pa, prad›sa); (5)
although the latter translator filled in {C}livelihood; living; lives; serve as if they
jealousy (ır˝y›); (6) miserliness (m›tsarya);
translations cut in other [texts],{GZ 70a.7} were
(7) deceit (sgyu, m›y›); (8) dissimulation
SW added this record (g.yo, Ÿ›˛hya); (9) haughtiness (rgyags pa,
zh·-d-x(rn-n$-[e-a- 13446
zh‹e-a-f*[-a- 13435
{C}pariŸuddha-›jıvatva
{C}akopan› pure livelihood
non-spite
{C}immovability; undisturbed
zh·-dc-zR^c- 13450
zh·v-dX[* - 13458
jd-[dXrn- 13459
fjz-d- 13470
zh·r- 13452
j›pa
{C}vikrı˚ıte priya; mitra
recitation of mantra
{C}sell friendly; dear; beloved; friend
fjz-d-[r-f#-fjz-d-[r-V“]-a- 13471
zh·[- 13453
(Ship? ) jambu-dvıpa
this world; the Indian sub-continent {C} mitra-kula-bhik˝›da-kula-guruka
zh·v- 13454
fj[- 13462
{C}one who attaches weight to his relations
with the friendly families who feed him
dgv- zh·v!zh°v- dgv- h·v[- fj[! fj[! fj[! fj·[!
fjz-db*n- 13473
{C}e˝ati; {C}gave˝ate; {C}pr›rthayati
verb: do; use; honorific for byed; honorific
seek; seek out; investigate; examine;
form of address friend
research; look for
noun: action; act; deed
fjz-db*n-y*]-a(- 13474
{C}wishes for; desire; search; strive for; want;
fj[-a- 13463
strive after; aspire for
great friend
Vø-d-zh·v-[e(n-a-
fj[! fj[! fj[! fj·[!
fjz-db*n-[r-D√]( -a(-[r-i*-[^-[r-N‘e-e#-ei*]- 13475
need to seek the view
{C,MSA}karoti; {C}k›ritra; {C}k›rya;
[*-Vøc-d[e-v-cr-dl#]-R#n-eC^d-a-x([-f*[-c#en-a {MV}kara˚a; {MSA}k¸tya; {MSA}kriy›;
n-dgv-d-]- {MSA}ce˝˛ita; {MSA}vidh›na fhfn-W# -
{C}mitr›m›tyajñ›tis›lohit›
verb: do; use{BJ 34.1}; honorific for byed pa;
{C}friends, relatives, kinsmen, and relatives
when whether the self does or does not have honorific form of address
inherent establishment is sought in this way
fjz-db*n-[r-D√]( -a(-[r-i*-[^-[r-N‘e-e#-ei*]- 13476
noun: action; act; deed
through reasoning {C}causes; effects; brings about; one acts as;
zh·v-d- 13455
what it does; function; activity; work; function;
business; task
fhfn-[e-
{C}mitra-jñ›ti-s›lohita
dgv- zh·v!zh°v- dgv- h·v[- l#-dz#-fj[-a- {C}those dear to him, his relations and kinsmen
{C}parye˝ate; {C}parye˝˛i; {C}pratye˝aka
fj$d-y$r- 13477
(=gr›haka); {C}e˝ati; {C}gave˝ate deeds of pacification
seek; seek out; investigate; examine; [(]-[f-az#-[dr-[^-fj[-]n-db[-a-er-
research; look for fp*z$-y$r-!
that which makes an explanation in terms of the
{C}wishes for; searches; desire; search; strive little finger
ultimate{DASI 577.3}
for; want; those who grasp; recipient; one who get ex from D o r
fj[-a-et#e-a- 13464
has an interest in; one who searches for
{MSA}eka-k›rya
one deed; one action {T}
phrag" sa˙lu˜ita
{C}darŸanıya shaggy
fj·[-Nån^ - 13490
{C}beautiful to behold; good-looking;
zj‹]- 13498
fascinating
fj·[-Nå^-
fj°n-a-d;r-a(- 13482
zje-a- 13491
dXr-y$d-W#-n*fn-W#-‰X^]-zdd-a-[r-zje-a-
zj‹]-a-q^]-dØen-fr(]-zR^c-d- 13499
dzö (a cross-breed of male yak and female the continuum of the mind of enlightenment
cow) descends and drips ...{TGP} e[en- z[(en- doen!dØen- p(en-
fj·-›([- Tenses from Thumi, p.224 {T}
13487
zjrn-a- 13492
zj‹]-fw]- 13500
wild cross-breed of male yak and female cow
with wide thick horns {C,L}`vijña
wise; the wise e;$r- zj‹]- d;$r- ;$rn-
{C}discern(ing) apprehender
zj‹]-eC-˚ 13501
zj[-f*[- 13493
zj‹]-a-f*[- 13512
zj‹]-ac-zR^c-d- 13523
furniture
e;$r- zj‹]- d;$r- ;$rn- e;$r- zj‹]- d;$r- ;$rn-
zj‹]-Nørn- 13504
{MSA}niravagraha {C}up›d›nıya; {C}dh›rayati; {C}gr›hayati
non-apprehension; non-grasping; hold; bear; grasp; apprehend; conceive;
e;$r- zj‹]- d;$r- ;$rn- non-conception identify
{N}mu˝˛i-bandha; mu˝tibandha {C}graspable; bear in mind; preserve; keep in
zj‹]-a-f*[-a- 13513
zj‹]-ac-]^n-a- 13524
{C}agraha˚at›; {C}anavagraha
e;$r- zj‹]- d;$r- ;$rn- non-apprehension; non-grasping; e;$r- zj‹]- d;$r- ;$rn-
mu˝˛i-bandha-vi˝aya non-conception {MSA}dh›ra˚a-s›marthya
object of the mode of apprehension {C}absence of seizing; freedom able to grasp; able to apprehend
{GD:247} object of the mode of apprehension;
zj‹]-a-gf- 13514
apprehended object
{C}receiver
zj‹]-[^-zu$e-a- 13507
zj‹]-’f- 13508
non-grasping; non-apprehension;
non-conception; non-identification
e;$r- zj‹]- d;$r- ;$rn- e;$r- zj‹]- d;$r- ;$rn- {C}nothing to grasp; ungraspable
{MSA}gr›ha-bhr›nti
gr›haka-›k›ra; gr›hak›k›ra
zj‹]-h[- 13527
mistake of apprehending; mistake of grasping
that which has the aspect of the apprehender
{T}
{GD:602} that which has the aspect of the e;$r- zj‹]- d;$r- ;$rn-
apprehended; subjectal aspect
zj‹]-az#-[(]- 13517
measure of apprehension
definition of self-knower (rang rig)
zj‹]-zhv- 13528
e;$r- zj‹]- d;$r- ;$rn-
zj‹]-a- 13509
{MSA}gr›hak›rtha
e;$r- zj‹]- d;$r- ;$rn- apprehended meaning ? {T} dgv- zh·v- dgv[- h·v[-
{C}parighetu-k›ma
(Ωgrah): {L,MV}g¸hyate; {C,MSA,MV}gr›ha;
zj‹]-az#-’f-ac-ex*r-d 13518
zj‹]-az#-fh]-i#[- 13521
{MSA}gr›ha-bhr›nti
mistaken apprehension {T} e;$r- zj‹]- d;$r- ;$rn-
{MSA}gr›haka-lak˝a˚a
apprehended characteristic; characteristic of
apprehension {T}
in order to draw the winds into the central Ôn-az#-N´(-]n-p-[[-az#-z[^-dX*[- being contradictory with substantial
phenomenon
Illustrations: (1) object of knowledge (shes
channel composed products which are different
bya); (2) existent (yod pa); (3) impermanent
substantial entities
zj$[-ac-dX[* - 13532
phenomenon (mi rtag pa)
one of the five associational causes
Ôn-y(n-W#-Ë*n-fp%]- 13548
{MSA}(› Ωv¸j): ›varjayanti (mtshungs ldan lnga); for others see:
mtshungs ldan
cause to enter; draw into; descend
concordance with substantial phenomenon;
Ôn-W#-y- 13542
zj$f- 13533
similitude-of-substantial-phenomenon
{GD:147} substantial parts fh]-i#[! ∑([-el#-eC^d! ∑([-∑([-cr-x#]!
zj$f! zj$f! zj$fn! zj$fn!
smita Ôn-eCd^ - 13543
∑([-f-x#]-a-∑([-f-x#]!
smile
dravya-siddha ∑([-W#-V“(e-a-Ôn-y(n-W#-Ë*n-fp%]-[r-f#-zev-d-x
zj$f-a-fj[-[(- r-x# ]-az#-el#that
-fp%which
]-ac-[f# en-a! as a common
13534
substantially established
Definition: is observed
Ôn-‰X]^ - 13544
{C}smita˙ pr›du˝karoti (=smitam ›vi˝kurvanti) locus of: it is an established base; it is itself;
{C}manifests a smile non-it is not it; and its isolate is not contradictory
dravya with concordance with substantial phenomenon
zj$f-ac-dX[* - 13535
substantial continuum; continuum of the Comment: An illustration of this is
substantial entity [functioning] thing that is an isolate
{MSA}k¸ta-smita-mukha phenomenon (ldog chos su gyur pa'i dngos
Ôn-et#e 13545
zj$f-[f$v-N‘v^ - 13536
eka-dravya
Ôn-y(n-V“e( -y(n- 13549
{C}ascending on
fh]-i#[! 1
zj·f- 13538
get ex. from S h i p ; Tshig S W perception; and they do not appear as separate;
added this record (2) phenomena that are produced as not
different substantial entity; different
separate by way of entity
substantial entities{Gön-chok}
zj·fn-a- 13539
Ôn-et#e-a- 13546
Ôn-p-[[-a- 13552
dravyabindu
substance drop
fh]-i#[! Ô%-zsC^v-¤r-az#-dÌ·]-zeC^n! 3
{C}adravya
cr-i#[-r(n-e;$r-d-v-y(n-el]-r(n-e;$r-d-v-Vø(n not substantially existent Ô%-zsC^v-¤r-az#-n*fn! 4
-f#-[e(n-a! Ô%-zsC^v-¤r-az# -[aX([-a! to the bases of magical
Ôn-n$-f*[-a-i#[- 13572
Divisions: (1) aspiration
Definition: [a phenomena] whose identification emanations (chanda-¸ddhi-pada); (2) effort
need not depend on identifying another {C}adravyat› toward the bases of magical emanations
phenomena {T} non-substantial-existence (vırya-¸dddhi-pada); (3) mental attention on the
{C}non-substantiality bases of magical emanations [involving fixing
Ôn-x([-W#-er-;e- 13559
tri-dravya-saddharma
Ô‹-d- 13574
one of the two divisions of one type (rigs manifest production of the bases of magical
gcig); the other is: one isolate type (ldog pa emanations
{C} pak˝ma
rigs gcig)
{C}eye-lashes {C}wonderworking power
Ôn-c#en-et#e-a- 13563
Ô‹e-a(- 13578
Ô%-Nœn*≈ - 13579
m¸˝›v›da {MV}sam›pta
lying complete; end; finish; perfect; fulfill;
terminate Ô·en- Ô·en- Ô·en- Ô·en-
Ô%]-a- 13589
Ô·en-ac-dXr-y$d-a- 13608
{GD:504} illusory
Ô%]-a-q^]-Ô·d-a-v-N‘r-h$v-[r-e]n-h$v-f#-fp%]- Ô·en- Ô·en- Ô·en- Ô·en- {MSA}sa˙bodha
great completion; Great Completeness; Great complete/perfect enlightenment
a-z(r-a-f#-zev-xr- Perfection
Ô·en-ac-dX[* -a- 13609
Ô·en-dX-d- 13610
a false or illusory aspect {GD:504} {MSA}sa˙bhara˚a
complete; end; finish; perfect; fulfill;
Ô%]-Nƒ-ç 13590
Ô·en-a-y*]-a(- Ô·en-dX[* -
13599 13611
Ô%n-Nœn*≈ - 13591
sa˙panna-krama; ni˝pannakrama;
Ô·en- Ô·en- Ô·en- Ô·en- samp›nnakrama
zdX^r- zdX^r- dX^r- dX^r- {MSA}sa˙buddha stage of completion; completion stage
upap›duka perfect Buddha
spontaneously born zsen-v$en-W#-Ô·en-c#f-
Ô·en-ac- 13603
Superior [N›g›rjuna]
Ô·en- Ô·en- Ô·en- Ô·en-
Ô·en-env- 13614
zdX^r- zdX^r- dX^r- dX^r- {C}paripÒra˚a
upap›duka-sattva completely; fully; perfectly Wonch'uk [Korean scholar; Tib. rdzogs gsal /
spontaneously born being(s)
Ô·en-ac-dNœc^ -d- wen tshig / wen tshegs / wanydzeg, Chin.
13604
Yüan-ts’e; 613-696]
fully/completely bestow
Ô·en-ac-zR^c- 13605
dÔr-! Ô·r-! dÔrn! Ô·rn! V“(e- V“(e- V“(en- V“(en- v›r›˚ası{DASI 572.1}
V›r›˚ası, modern day Benares
send; send off; dispatch {MSA}m¸˝›-v›d›d virati-gu˚a˙
k-c-]Ω-n#- 13639
qualities that are reversed from lying
‰X-ec-x$v-R#-[f-y(n-v*]-[^-dÔrn!
dÔ%]-a- 13625
[Tri- Ôong-day-·zen] sent [them] to obtain the v›r›˚ası{LCh}
holy religion of the land of India {GZ 69a.1} V›r›˚ası, modern day Benares
m¸˝›; {C}m¸˝at›; mithya
SW added this record Check entry. Is this what “n'a”
false; falsity; counterfeit; lying
means? {T}
Ô·rn- {C}lie; fraudulence
13616
dÔ%]-ac-eCen- k-c$-]-
13626 13640
dÔ%n-o*-Nœ-*≈ d- 13628
SW added this record
clear, distinct, plain
dÔr- 13617
{C}upap›duka
k-v*- 13642
spontaneous birth
dÔr-! Ô·r-! dÔrn! Ô·rn! {C}apparitional; miraculously born
clear, distinct, plain
send; send off; dispatch
dÔ%n-a- 13629
{C}upap›duka
[Tri- Ôong-day-·zen] sent [them] to obtain the a kind of apple
spontaneous birth
holy religion of the land of India {GZ 69a.1}
{C}apparitional; miraculously born
kr-∑#- 13644
SW added this record
k- 13630
k-
13631
k*c-f- 13647
{C}avi˝ayatva
{C}no occasion for fox
a class of Bon minor deities
dÔ‹-d- 13620
Nƒç-d-r]-az#-k-Nœ≈*n-W#-Q√[-a-
k(-o#- 13648
{C}crush word—bodhi]
see the entry for rdzi { T } [a sanctuary in Nepal]
l-d(- 13649
dÔ%]- k-d-
13621 13634
{C}laºga
dÔ%]! Ô%]! dÔ%][! Ô%][! goiter {C}limping; lame
l-Nƒe&≈ - 13650
{C}m¸˝›
k-f(- 13635
dÔ%]-R#-h‹e- 13622
k-c- 13636
{C}m¸˝›vat› hat
false words; lie
le- 13652
a kind of tea
dÔ%]-[^-Nƒ-ç d- 13623
k-c-]-n#- 13637
day
{C}m¸˝›-v›da v›r›˚ası
lying; lie V›r›˚ası, modern day Benares
{C}deceptive speech
len-a- 13655
{C}mukha-ma˚˜ala
{C}face
p›Ÿa {C}Òr˚›-aºkita-mukhat›
lv-R#-N´-( 13668
noose {C}his face is adorned with a hair-tuft
[it] cuts the noose of [cyclic] existence, and {C}mouth {MV,C}Ÿama; {MV}Ÿ›nti; {C}damana;
{Dor 26a.1/ 235.1} {C}nirv¸tu; {C}praŸameti
lv-R#-N´-( ]n-sXr^ -Nø-* 13669
quietude; appeased
{C}nirm›pyya
{LCh}p›da; {C}-krama {C}stretched out l#-‰Xn-[}e-en$f-
foot (hon.); feet; base; honorable the three: pacification (zhi ba), increase (rgyas
lv-R#n-dl*[- 13670
{C}ucchaºkhap›da(t›) !„#-nC(r-V“*-dg]-frz-d[e-lv-N®-]n!
{C}his ankle-joints are inconspicuous; his feet {MSA}Ÿama-priya
The sovereign Tri-Ôong-day-·zen, exalted
have inconspicuous ankle-joints
presence, {GZ/BG 69a.2} joy of pacification ? {T}
ldn-W#-fp(-d- 13658
SW added this record
l#-i#[- 13680
lv-o- 13672
{C}pad›ºgu˝˛ha
{C}Ÿ›ntat›; {C}Ÿ›ntatva
big toe
d›sa peacefullness; pacification; peace
ldn-W#-[}r^ -[^- 13659
ldn-dN“v( - l#-z[([-
13661 13682
lv-o-d- 13673
community{Jang 280}
ldn-zd$c-f#-fr(]- 13663
lc-d- 13664
lc-dXr^ - 13665
lv-ac- 13675
{MSA}Ÿamatha-pak˝a
zdX^r- zdX^r- dX^r- dX^r- telephone (hon.) concordance(s) with calm abiding
ancillary
fh]-{MSA}Ÿamatha-pragrahopek˝›-nimitta {C}upaŸama-sampanna
complete pacification; marvellous pacification
(ΩŸam): {MSA}Ÿamayet; {MV}praŸ›mya;
{MV}Ÿ›mya
{C}one who has won peaceful calm pacify; be peaceful; be calm
cause of calm abiding, apprehension, and
equanimity
l#-dc-dX[* - 13713
l#-d-f*[- 13700
l#-e]n-[r-Vµe-fp(r- 13687
l#-d-gf-R#-r-‰Xv- 13701
l#-e]n-[r-Vµe-fp(r-e#-n- 13688
{MSA}Ÿama-m›tr›bhim›na {MV}Ÿamana
{C}Ÿamatha-vipaŸyan›-bhÒmi pride of mere pacification pacifying
the level of calm abiding and special insight
l#-dc-l^en-a- 13715
l#-d-zh·- 13702
l#-f#- 13718
{MSA}Ÿ›nt›rtha
{MSA}Ÿamatha-m›rga
object of pacification; meaning of pacification
path of calm abiding cat
l#-dz#-’f-a- 13705
l#-d- 13693
l#-cen- 13719
{C}Ÿ›nta-›k›ra
{L,MSA}Ÿ›nta; {MSA}Ÿ›nti; {MSA}Ÿ›ntat›; *Ÿ›ntaud›rika
{C}Ÿiva; {MSA,MV}Ÿama; {MSA,C}Ÿamana aspect of pacification
grossness; peacefulness
pacification; peace; be peaceful; be calm {C}the mode of calm
l#-cen-’f-t]- 13720
{C}calm; calmly quiet; quieted; appeasing;
l#-dz#-D√-( eCn( - 13706
l#-cen-’f-t]-R#-vf- 13721
l#-dz#-vn- 13707
l#-v-cd-o^-l#-d- 13722
{MSA}parama-Ÿam›nugata
having the supreme peace {C}Ÿ›nta-cittat›
{L}prasanna
pacified mind; peaceful mind
l#-d-zp(d-a- 13696
peaceful; clear; calm
l#-dz#-dnf-an-;#]-a- 13709
l#-Vµe- 13724
Ÿamatha-vipaŸyan›-yuganaddha-sam›dhi
l#r-]#-’f-ac-[e-a- 13736
l#r-’f-ac-[e-a- 13737
N´ç&d-dX*[-Ø(e-e*z#-h‹e-[(]-dt$-[}^e-eg·-d(c-ze(e-a-
zu#e zu#e l#e l#en!
{C}ek›ki {MSA}k˝etra-viŸuddhi l#d-f(-’f-pe-
(1) particle indicating "a" [often very pure land the Finely Woven mainly refutes proofs, the
untranslatable] sixteen categories of the logicians{DASI
l#r-a- 13738
l#r-N∂r(≈ - 13740
{MSA}na˝˛a; {MSA}vina˝˛a
destroy; disintegrate; perish; disintegratedness detailed analysis
N∂≈r- N∂≈(r- N∂≈rn- N∂≈(rn- {GD:556} analysis pushed to its ultimate
l#e-ac-zR^c- 13730
{C}k˝etra-Ÿodhı conclusion
{C}pravilıyate purify a land; purify a [Buddha] field
l#f- 13752
l#d-o^-[aX[- 13744
field (agricultural)
visama-sugandha
analyze in detail{BJ 48.5}
l#r-dq([-a- 13733
l#d-f(- 13747
k˝etra-Ÿuddhi
pure land {L}sÒk˝ma sahaja-sugandha
subtle; fine fragrant natural odor
l^- 13759
slackness; discouragement; become
[dX*-d! 1-[r-2! ‰X^]-l^en-l^en-a-[r-zdCn- weak/timid/cowardly; flat
l^! l^! l^n! l^n! (to offer, e]n! 3-[r-4! sX#c-z(r-l^en-a-[r-zdCn-e]n! {C}become cowed; be cast down; hide
despondently in; does (not) despond; (not)
5-[r-6! sX#c-f#-z(r-l^en-a-[r-zdCn-e]n!
receive,
1. offer; receive; question; dl^! zu$!
ask) orask a question; 7-[r-8!
Divisions:[eC -dt(fapproacher
-l^en-a-[r-zdC n-e]n!in the
cowed
request; request and receive (1,2) and abider Vø(-V“#c-ldn-l^f-
2. melt; drip fruit of a Stream Enterer; (3,4) approacher and
bulbous, flat bottomed{GCT}
abider in the fruit of a Once Returner; (5,6)
[(]-Nø(]-a-v-l^-dz#-h°-
l^f-a- 13775
approacher and abider in the fruit of a Never
when he offered the teaching of the meaning ... Returner; (7,8) approacher and abider in the
{LWT 125} zu$f- zu$fn- l^f- l^fn-
l^en-a- 13768
arched
l^en-az#-e]n- 13770
l^f-az#-n*fn-f*[- 13780
wrong perspective
l^e- zu$e- l^en- l^en-
Thumi, p.218, has zhug for the
match(hon.) zu$f- zu$fn- l^f- l^fn-
future. Check previous record {T} {C}adına-citto
l^]-f- 13773
non-discouraged/non-slack mind
l^en-o*- 13765
{C}sthihitva (=sthitv›)
having entered; having engaged in zu$f- zu$fn- l^f- l^fn-
{C}having abided; having stood {C}sa˙sıdati
is/became
l^en-]n- 13766
discouraged/slack/weak/timid/cowardly
{C}lose heart; become despondent; collapse
l^e- zu$e- l^en- l^en-
{C}avatırya
having entered; having engaged in
{C}uncowed
become/be slack/discouraged
{C,L,MSA,MV}dve˝a; {C}do˝a; {C}ro˝a
l*]-el#- 13802
{C}become cowed; be cast down; hide
despondently in [disposition-hate]; anger; hatred; rage
{C}aversion; defect; fury referent
l^f-ac-dX[* - 13783
l*-N“r-dNœ[*≈ - 13793
e;$en-n(en-Ø(e-az#-l*]-el#-x#]-a-
zu$f- zu$fn- l^f- l^fn- a form's being a referent of a conceptual
{C}sa˙sıdati dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ - consciousness
make discouraged/slack/weak/timid/cowardly {C}do˝a
l*]-x$v- 13803
Brahma-parip¸cch›-sÒtra) {C}consider
offer; receive; ask; request; request and adhyavas›ya-sa˙vid;
l*]-norn- 13798
receive *adhyavas›ya-sa˙vedana
{C}asks questions; questions; hopes that; determining knower; conceptual knower;
{GD:532} mode of conception
enquires whether determinative knower
l*]-a- 13799
l*-zeCn-az#-n*fn- l*]-n-
13787 13805
l*-et([-a- attachment
13788
l*-pe- 13789
p-fv-R#-l*]-az#-ei*]-a(c-
{C}iti; {L}tath›; {C}gaurava
the depths as an antidote to the conception of
thus; particle indicating quote
l*-pe-a-]n-wn-v*]-a- ordinariness{TGP 24}
{C}respect; dignity; a title to be respected
l*]-a-dË([-dX- 13800
the assertion from the depths{LWT 163}
l*n-dR#- 13808
l*-[r- 13790
c#f-a-z[#-v-re-[d*]-l*n-a-]#- {C}other-being
calling this stage "isolation of speech" [is to ...] ele zu(e dle l(e el]-R#-[r(n-a(-x([-]-]#-cr-dl#]-xr-x([-ac-zR^
{TGP 38} posit c-
English of ex 1 originally had
l(e-t#e- 13823
If they had an other-being, they would also
“isolation of body” {T} have own-being. (sati ca parabh›ve svabh›vo
{C}ti˝˛hatu 'pi bhavi˝yati) [PP, 265.15]
l*n-a-dË([-]n- 13810
{C}not only that; but; leave out (of it); even if;
el]-R#-[r(n-a(-Nør( -a-i#[- 13834
{C}(sur)mounted
{MSA}ity ucyate (e.g.: bodhisattva ity ucyate)
l(]-a- 13825
quote indicator: thus zdX^r- zdX^r- dX^r- dX^r-
arise through the power of other
l*n-dX-]- 13812
{MSA}par›rtha˙
place; store; affix; deposit
{MV 3.21}iti k¸tv› for the sake of others
el]- 13828
el]-R#-[(]-]#-cr-e#-[(]-x#]-a- 13839
because it says “...” {T}
{LCh,C,L,MSA,MV}para; {LCh,MSA,C}anya;
l*n-dXz-( 13815
{MSA}vacan›t
el]-R#-[}r# -f#-zu(e- 13842
after another; in all kinds of {C}others cannot lead him astray; not led astray
{C}sa˙jñ›ta (=sa˙khy›ta)
el]-R#-ŒX]* -R#n-zeC-( d- by others
13831
{C}para-pratyaya-g›mitva
l*n-;*c-a- 13819
{MSA}para-sa˙t›na
el]-R#-[}r# -v-Nƒ-# zu(e-a- 13844
other continuum(s)
yogurt
{C}apara-pra˚eyat›
z(-f-l(c-zR^c-d-]- {C}a state where he cannot be led astray by
when milk becomes yogurt others
e[f- z[(fn- e[fn- z[(fn- other based; other-base zR^c- zR^c[- R^c- R^c[-
{L}para-upadeŸa
el]-R#n-fy([-ac-z[([-a- anyath›-bh›va; aniyata
13857
[aX([-a!
el]-R#n-[}r# -v-Nƒ-# zu(e-a- 13858
el]-Ë*n-n$-zj‹]-an-[ez-d- 13866
outside
{MSA}para-hetu Seems that either English or “bye e;$r- zj‹]- d;$r- ;$rn-
because of others ba” is wrong (or me) {T} {MSA}par›nugraha-prıti
el]-R#n-dXn- 13860
el]-Ø*]-t]- 13867
el]-Nør( - 13868
el]-R#-[dr- 13851
para-siddha
{TN,MSA,MV}paratantra other approved paraŸÒnyat›
other-powered; other-powered phenomenon; emptiness-of-other; emptiness of the other
el]-eCen-W#-Ë*n-[ae- 13862