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TIBETAN-SANSKRIT-ENGLISH DICTIONARY

q-zw(c-d- qz#-i*-dz#-i(]-f(rn-a- q^]-R#-[(]-zeCd^ -dX[* -


1 9 17

[beginning of alphabet-cycle]; beginningless {L}upakleŸa zeC^d- zeC^d- zeC^dn!eC^d- eC^dn-


cyclic existence; cycling from the beginning; secondary afflictive emotions (MSA)sarv›rtha-siddhi
cycling from the first letter of the alphabet, Comment: For divisions see nye nyon. accomplishing/achieving/establishing the
ka
qc-n-a-]- welfare of all
10

q-[e-
2

q-]n-[e-a- q^]-[ez-NIr# -a(- 18

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

qn-e[^en- consider the "Three People Expert/Proficient


11
(ka dag) is paired with breakthrough
(khregs chod; literally, "breaking through the in Yoga [Tantra]" (yoga la mi mkhas pa
hard") while spontaneity (lhun grub) is paired {C}chattra gsum): Buddhaguhya (sangs rgyas gsang ba;
with leap-over (thod rgal) in ka dag khregs {C}parachute fl. mid eighth century), Sh›kyamitra (sh›
chod lhun grub thod rgal. kya bshes gnyen), and finandagarbha (kun
q^]- 12

dga' snying po; fl. late ninth or early tenth


q-d- 3

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

q-d-[r-d$f-a- q^]-[qCn# - [q^]-]n-[qCn


# -a-]
13
excellent garden; marvelous garden; perfect
garden
pillar and pot, pillar-and-pot {C}gardens
q-d$f-ei#n-y(n-t]! [qC#- [qC-# [qC#n- [qC#n-
q^]-[ez#-N´-ç 21

{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

pot, is an object of knowledge the being of

q^]-zeC-(
22

which does not occur.


Comment: Although pillar-and-pot exists,
f∑*]- f∑*]- f∑*][- f∑*][- q^]-o^-zeC-( d-
{LCh,C}sarvajñ›; {C}sarvajñat›;
there is nothing that is both a pillar and a pot; {L,MSA}sarvatra-ga
{C}sarvajñatva; sarv›k›rajñ›na
hence, pillar-and-pot is an object of omnipresent; all-pervading; omnipresent
omniscient; all-knowing; omniscient one;
knowledge the being of which does not factor; omnipresent mental factor
all-knowing one; omniscience; omniscient
occur.
consciousness Comment: There are five omnipresent mental

q-d$f-ei#n- factors (kun 'gro lnga) that accompany all


5
{C}(state of) all-knowledge
consciousnesses. See kun 'gro lnga.
the two—pillar and pot q^]-f∑*]-zsen-a-z([-
Comment: See ka bum. the omniscient Pak-fla-ö

q-f-v-bΩ-# v- q^]-f∑*]-i#[-
6 15

kamalaŸıla f∑*]- f∑*]- f∑*][- f∑*][-


KamalaŸıla sarva-jñatva
Comment: The Tibetan translation of omniscience; all-knowingness
KamalaŸıla is padma'i ngang tshul {C}(state of) all-knowledge
(One Having the Nature of a Lotus).
q^]-f∑*]-d$-cf-b#r-a- 16

qΩ-x- 7

k›ya f∑*]- f∑*]- f∑*][- f∑*][-


body [transliteration of the Sanskrit k›ya] ik˝v›ku
The Omniscient Sugar-Cane One
qΩ-v-g-qC- 8

Comment: This is an epithet of Sh›kyamuni


Buddha. The lineage of Sh›kyamuni Buddha
k›lacakra
is traced back to a child born from an egg,
K›lacakra [transliteration of the Sanskrit];
which formed from semen that dripped onto a
Wheel of Time
sugarcane leaf from a man wrongly accused
Comment: There are outer (phyi), inner as a killer. The child, lineage, and
(nang), and alternative (gzhan) K›lacakras, Sh›kyamuni are known as “Sugar-Cane
these being the cosmology, the structure of One” (MED, 355).
mind and body, and the path-structure,
respectively.

Tenses: future, present, past, imperative 1


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

q^]-zeC-( V®- q^]-i(]-f(rn-’f-ac-dXr- q^]-o^-‰X-^ d-


23 30 40

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

i*-i(]-i#-b^-el]-zR^c-dl#! {MSA}sarvatra; samantatas; samanta


n*fn-dX^r-r-et#e-z[#-[e-e( in all ways; everywhere; always; at all times; [rr- [rr- [rrn- [rrn-
in every way; entirely; thoroughly;
Five omnipresent factors, five determining {C}sa˙tr›sam ›padyante
completely; wholly; totally
factors, eleven virtuous factors, six root become thoroughly terrified/fearful/paniced; is
{C}in every way
afflictive emotions, twenty secondary afflictive terrified/fearful/paniced
q^]-o^-Nœ[*≈ -ac-dX[* - 32
emotions, and four changeable factors are the {C}is terrified
fifty-one mental factors.
q^]-zeC(z#-[dX*-d-]#! h·c-d! z[^-b*n! n*fn-a! q^]-o^-dt(f-[qc-a(z-# y(n-’fn- 42

dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ -


x#[-v-dX*[! c*e-a! {MSA}(sa˙ Ωv¸dh): sa˙vardhayati el(f- zu(fn- dt(f- y(fn-
Div.: feeling (vedan›), discrimination (samjñ›), thoroughly produce; thoroughly generate;
{MSA}samudgh›tita-Ÿukla-dharma
intention / attention (cetan›), mental thoroughly engender
engagement (manasik›ra), contact (sparŸa). all-conquering wholesome doctrines/practices
q^]-o^-Nœ-(≈ d- 33

Comment: The five omnipresent mental


q^]-o^-y[-a-[e*-dz#-Ì-d- 43

factors are one of six main groupings of {MV}sa˙vega


mental factors (sems byung, caitta): (1) five zy[- zy[- y[- y[-
thoroughly despondent; thoroughly sad;
omnipresent (kun 'gro, sarvatraga) mental
thoroughly depressed; pathetic; thoroughly {MSA}samucchinna-kuŸala-mÒla
factors; (2) five determining (yul nges,
disgusted roots of virtue completely severed/annihilated
vi˝aya-pratiniyama) mental factors; (3)
q^]-o^-Nœeç - q^]-o^-zu(fn-a-
34
eleven virtuous (dege ba, kuŸala) mental 44

factors; (4) six root afflictions (rtsa nyon,


mÒla-kleŸa); (5) twenty secondary afflictions Nœçe- Nœçe- Nœçen- Nœçen- el(f- zu(fn- dt(f- y(fn-
q^]-zeC-( d[e-i#[- 24
{MSA}(sa˙ Ωtras): sa˙tr›sayati {C}samudgh›ta
thoroughly fear; be terrified; be frightened thoroughly conquered; thoroughly destroyed;
{MSA}sarva-g›tmika thoroughly wrecked
q^]-o^-dNœ[*≈ -a- 35
that which has an omnipresent nature
q^]-o^-Ø(e-a- 45

q^]-zeCz( -# ‰X-^ 25

dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ -


{MSA, MV, C}parikalpita; {MSA}parikalpana
sarvatraga-hetu {L}samutp›da
conceptuality; thorough conceptualization;
omnipresent cause production; arising; generation; engendering
imputed; imputational; imaginary; thoroughly
Comment: One of the six kinds of causes; for
q^]-o^-dNœ[(≈ - 36
[mentally] constructed; imagined
others see rgyu.
q^]-o^-Ø(e-a-gf- 46

dNœ[(≈ - Nœ[(≈ - dNœ[(≈ - Nœ[(≈ -


q^]-y$d-ac-dX-d- 26

{MSA}(sa˙ Ωkamp): sa˙kampayat {MSA}parikalpa-m›tra


{C}paryava-›pnoti thoroughly move; completely cause to go imputation-only; conceptualization-only
understand all; realize all
q^]-o^-w*dn-ac-fj[-]n- q^]-o^-Ø(e-a-vn-dXr^ -
37 47

{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

Ø(en- Ø(en- Ø(en- Ø(en-


dË([- Ë([- dË([- Ë([- z„^e- z„^e- z„^en- z„^en- {MSA}sa˙kalpa
{MSA}sa˙k˝ubdha thorough realization; thoroughly realize
{C,MSA}›deŸan›-pr›tih›rya
thoroughly disturbed
q^]-o^-Ø(en-ac-dX-d- 49
{C}miraculous reading of thoughts
q^]-o^-‰X-^ Nø-* 39
Comment: More likely, this is the miraculous
ability to speak in all languages. Ø(en- Ø(en- Ø(en- Ø(en-
‰X^- ‰X^- ‰X^- ‰X^- {C}›vedhyate
q^]-i(]-f(rn-
29

q^]-]n-i(]-f(rn-a- {C}sa˙dh›vati is to be thoroughly realized; that which is to be


move; wander; go thoroughly realized
{L}sa˙kleŸa {C}err about; run together
thoroughly afflicted; afflictive emotion;
thorough affliction; affliction

Tenses: future, present, past, imperative 2


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

q^]-o^-Nø]( -a- q^]-o^-Nå[(≈ - q^]-o^-N∂c(≈ -dc-dX[* -


50 58 65

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

{C}perceive; show up [in a mirror]; advise;


tale; communication q^]-Nå[(≈ - q^]-o^-f#-N∂c(≈ -dc-dX[* -a- 66

{C, MSA, MV}samud›c›ra;


q^]-o^-dNø]-a- 51

{MSA}sam›cara˚a; {C}samud›carati N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[-


enjoyment; usage; behavior; life-style; {C}visa˙yojayati
dNø]- Nø]( - dNø][- Nø]( [- {C}disunite
partaking
{C}›darŸayati
{C}ideas; habits; befall; nurse; credit with;
q^]-o^-Ï(rn-a-
67

thoroughly teach; thoroughly show; thoroughly


demonstrate; thoroughly reveal; thoroughly
commit to q^]-Ï(rn! q^]-Ï(rn-a!
disclose
{C}show up (in a mirror)
Ï(r- Ï(r- Ï(rn- Ï(rn-
q^]-o^-Nå[(≈ -a-f*[-a- 60

{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

[}r- z[}*]- [}rn- [}(rn!z[}*][- {C}asamud›c›ra


{MSA}›kar˝a˚a {C}habitual absence
thoroughly lead
Ï(r- Ï(r- Ï(rn- Ï(rn-
q^]-o^-zdX]# - 61

sa˙mohabıja
q^]-o^-z[}n* -a- 53
seeds of obscuration
[dX^r- zdX#]- sX^r- sX^rn-
q^]-o^-dgv- 69

z[}*n!z[}*- z[}*n!z[}* -z[}*n- z[}*n- {C}samud›carati


›kır˚a issue forth
thoroughly mixed/conflated/blended {C}nurse; commit to; befall; use; credits with dgv- zh·v- dgv[- h·v[-
{C}parye˝am›˚a

q^]-o^-zdXr^ -d-
62

q^]-o^-N“[^ -a- 54

q^]-zdXr^ - thoroughly seek/ search/ examine/ analyze/


investigate
dN“^- N“^[- dN“^n- N“^n- {C}searching
zdX^r- zdX^r- dX^r- dX^r-
sa˙graha
q^]-o^-h‹f-a-Nœ-*≈ 70
{L}samudaya; {MV}samud›c›ra
combined; comprised; combination; summary;
origination; origin; arising; source
thorough inclusion; thorough withdrawal; {C}sa˙har˝a-j›ta
assembling; attraction; comprising; collection;
q^]-o^-N∂c≈ - 63
generate thorough satisfaction
are summed up in
{C}thrilled
{C}means of conversion N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[
q^]-o^-zj‹]-a- 71

q^]-o^-N‘r- {LCh,MV}sa˙yojana; {C}sa˙yunakti


55

thoroughly join together; unite; practice;


apply; affix; entanglement; thorough e;$r- zj‹]- d;$r- ;$rn-
N‘r- N‘r- N‘r- N‘r-
enwrapment {MSA,C}›graha; {MSA}dh›ra˚a
{C}sa˙d¸Ÿyate
{C}deprivation; loss thorough grasping; thorough apprehension
appears; is beheld; appear bright; thoroughly
{C}acquisitiveness
illuminate
q^]-o^-N∂c(≈ -d- 64

q^]-o^-l^f- 72
{C}be equal to(?)
N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[-
q^]-o^-N‘r-d- 56

{LCh,MV}sa˙yojana; {C}sa˙yunakti zu$f- zu$fn- l^f- l^fn-


thoroughly join together; unite; practice; {C}avalıyate
N‘r- N‘r- N‘r- N‘r-
apply; affix; entanglement; thorough become thoroughly slack/weak/timid/cowardly
{C}samanta-avabh›so; {C}samanta-›loko
enwrapment {C}become cowed; be cast down; hide
thorough illumination
{C}deprivation; loss despondently (in)
{C}All-round Illumination; Illumination
All-round Nœ≈(]-f*[-enr-N®en-[(]-xr-el]-[dr-n(r-dn-el q^]-o^-l^f-a- 73

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

Tenses: future, present, past, imperative 3


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

q^]-o^-l^f-ac-zR^c- q^]-o^-dne- q^]-doen-W#-fh]-i#[-


74 85 93

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

q^]-d;r- thoroughly accumulate/collect


parikalpita), other-powered characters
(gzhan dbang, paratantra), and thoroughly
samantabhadra established characters (yongs grub,
q^]-o^-dnen-a- 87

Samantabhadra [p.n. of a Bodhisattva]; parini˝panna).


thoroughly good; the thoroughly good [basic dne en(e dnen- en(en- q^]-doen-W#-cr-dl#]- 94

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

{MSA}k˝›nti¯ sarvatra Comment: This is one of three natures: (1)


patience/forbearance/tolerance/endurance in imputational natures (kun btags, parikalpita),
dnC^r- nC^r- dnC^rn- nC^rn- other-powered natures (gzhan dbang,
all [situations]; thoroughly patient, etc.
{MSA}›rak˝a paratantra), and thoroughly established
q^]-o^-z([- 77
thoroughly natures (yongs grub, parini˝panna).
protect/guard/keep/safeguard/maintain/preser
q^]-doen-az#-y(n- 95
samantaprabh› ve [e.g., vows and pledges]
Completely Radiant
q^]-eo(r- 89
e[en- z[(en- doen!dØen- p(en-
q^]-o^-b*n- 78

{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

give away all


{C}reckoned as; be called; knows; cognizes;
identifies; perceive; can cognize; holds to be {C}complete renunciation
e[en- z[(en- doen!dØen- p(en-
true
q^]-eo(r-d- 90

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

e[en- z[(en- doen!dØen- p(en-


{MSA}›jñey›
that which is to be thoroughly
{MSA}parikalpita e[en- z[(en- doen!dØen- p(en-
thoroughly imputed; imaginary; imputed; parikalpita-lak˝a˚a
known/understood/comprehended
imputational factor; imagined; artificial; imputational character; imaginary character
q^]-o^-b*n-ac-dX[* - 81
acquired; thoroughly [mentally] constructed; Comment: This is one of three characters: (1)
artificial [intellectually acquired]; imputational imputational characters (kun btags,
{C}sa˙j›n›ti [nature] parikalpita), other-powered characters
thoroughly know/understand/comprehend d[*]-zj‹]-q^]-doen- (gzhan dbang, paratantra), and thoroughly
{C}perceive; can cognize; holds to be true established characters (yongs grub,
artificial/ acquired conception of true existence
parini˝panna).
q^]-o^-n(r-
82
Comment: This is one of three natures: (1)
q^]-n(r-! q^]-o^-n(r-d! imputational natures (kun btags, parikalpita),
q^]-doen-az#-cr-dl#]- 98

other-powered natures (gzhan dbang,


n(r- n(r- n(r- n(r- paratantra), and thoroughly established e[en- z[(en- doen!dØen- p(en-
{MSA}sarvaga natures (yongs grub, parini˝panna). As
parikalpitasvabh›va
[all-to-go]; all-pervasive; omnipresent; go artificial (or acquired), it is opposed to innate
imputational nature; imaginary nature
everywhere (lhan skyes).
Comment: This is one of three natures: (1)
q^]-o^-en(e- q^]-doen-W#-r(-d(-i#[-
83 92
imputational natures (kun btags, parikalpita),
other-powered natures (gzhan dbang,
dne en(e dnen! en(en- e[en- z[(en- doen!dØen- p(en- paratantra), and thoroughly established
parikalpitasvabh›va natures (yongs grub, parini˝panna).
thoroughly accumulate/collect
imputational nature; imaginary nature
q^]-o^-en(en- 84

Comment: This is one of three natures: (1)


imputational natures (kun btags, parikalpita),
dne en(e dnen! en(en- other-powered natures (gzhan dbang,
thoroughly accumulate/collect paratantra), and thoroughly established
natures (yongs grub, parini˝panna).

Tenses: future, present, past, imperative 4


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

q^]-do^n- q^]-dØen-az#-er-;e-f*[-a- q^]-[^-


99 104 113

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

{MSA}sarva-dharm›˚›˙ parikalpit›n›˙ {C}questioning


Ø(en- Ø(en- Ø(en- Ø(en- all imputational phenomena; all imaginary
q^]-dN“f^ n-a- 116

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

non-existence of imputational phenomena;


e[en- z[(en- doen!dØen- p(en- non-existence of imputed phenomena
{MSA, MV, LCh}parikalpita; dN“^- N“^[- dN“^n- N“^n-
q^]-dØen-az#-d[e-f*[- 108
{LCh}parikalpana; {C}sa˙kalpita; {MSA} sa˙graha
{MSA}kalpita; {MV}parik˘p; parikalpyate
summary; compendium
imputational [nature]; imputation; artificial; e[en- z[(en- doen!dØen- p(en-
q^]-]n- 118
acquired; imputational factor; thoroughly {MSA}parikalpita ›tma n›sti
[mentally] constructed; imagined; imaginary;
non-existence of the imputed self {C,MSA}samant›t; {C}sarvatas
imputed; thoroughly imputed; imputational
q^]-dØen-az#-fh]-i#[- [all-from]; completely; thoroughly; complete;
109
{C}represent what is not really there
in every way
fh]-i#[! e[en- z[(en- doen!dØen- p(en- {C}from every direction; everywhere; at all
q^]-dØen-el]-[dr-x(rn-eC^d-en$f-a(-er-c$r- {MSA}parikalpita-lak˝a˚a times; in every direction

er-l#e imputational character; imaginary character ∑d-d[e-”(-Ë*-n*fn-[az-v!


’f-[e-e# q^]-dØen-az#-fh]-i#[-W#-e]n- q^]-]n-[rn-dn-sXe-zhv-o*!
Def.: that-[f# en-a-fpc-p%
is (1) anyeof
-a-f#
the]three:
-l#r-[(]-dX*[-f#- 110

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

able to perform a function


[dX*-d! 1 fh]-i#[-x(rn-n$-y[-az#-q^]-dØen! foundations of imputational characters q^]-[qCn# -
q^]-dØen-az#-e;$en- 111

2 ’f-eCrn-az#-q^]-dØen! [qC#- [qC-# [qC#n- [qC#n-


Div.: (1) imputational natures of which the e[en- z[(en- doen!dØen- p(en- paryavasth›na
character is thoroughly nil; (2) enumerated parikalpita-rÒpa entanglement; thorough entanglement
imputational natures imputational form
q^]-]n-i(]-f(rn-
120

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

[f#en- [f#en- [f#en- [f#en-


e[en- z[(en- doen!dØen- p(en- kunda sa˙kleŸa-›lambana
{MSA}parikalpita-›di-svabh›va(tri-) kunda [transliteration of Sanskrit word for object of observation of a thorough affliction
the three natures—imputational and so forth jasmine]; jasmine

q^]-]n-i(]-f(rn-t]-
123

[i.e., other-powered and thoroughly q^]-[-Vø-d$-dXr-y$d-W#-n*fn-


established]
mind of enlightenment [that is, seminal fluid]
like a kunda flower q^]-]n-i(
]-f(rn-a-t]-
{MSA}sa˙kli˝˛a
Comment: Jasmine, as an example of that which has thoroughly affliction; that which
whiteness, is used to refer to seminal fluid. is thoroughly afflicted

Tenses: future, present, past, imperative 5


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

q^]-]n-i(]-f(rn-ei*]-a(- q^]-]n-i(]-f(rn-a-[r-’f-ac-dXr-d- q^]-]n-i(]-f(rn-a-f*[-ac-f(n-a-


124 133 143

{MSA}sa˙kleŸa-pr›tipak˝ika zdXr- zdXrn- dXr- zdX(rn- f(n- f(n- f(n- f(n-


antidote to thorough afflictions {MSA}sa˙kleŸa-vyavad›na; {MSA}asa˙kleŸ›dhimok˝a
{MV}sa˙kleŸa-viŸuddhi;
q^]-]n-i(]-f(rn-a-
125
belief/interest/zeal in/being keen for the
{MV}sa˙kli˝˛a-vyavad›na; {MV}sa˙kleŸo absence of afflictions
vyavad›nam; {MV}sa˙kleŸika-vaiyavad›nika
the afflicted and the pure; afflictions and
q^]-]n-i(]-f(rn-a-f*[-ac-x(rn-n$-v(rn-Nå[(≈ - 144

q^]-]n-i(]-f(rn- {N}sa˙kleŸika;
{L,MSA,MV}sa˙kleŸa;
{MSA}s›˙kleŸik›-dharm›¯; {C}sa˙kileŸa
purifications

q^]-]n-i(]-f(rn-a-[r-’f-ac-dXr-dz#-fh]- a- Nå≈[- Nå≈([- Nå≈[- Nå≈([-


134

thoroughly afflicted
{C}afflicted; made miserable
i#[- {MSA}asa˙kli˝˛a-paribhoga

q^]-]n-i(]-f(rn-a-t]-
126

zdXr- zdXrn- dXr- zdX(rn- unafflicted thorough enjoyment; partaking


{MSA}sa˙kleŸa-vyavad›na-lak˝a˚a without affliction

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

spheres of the afflicted and the purified; the


dnC^r- nC^r- dnC^rn- nC^rn- afflicted and the purified V“(e- V“(e- V“(en- V“(en-
{MSA}sa˙kleŸ›n nirv¸ttita¯
q^]-]n-i(]-f(rn-a-[r-’f-ac-dXr-d-p-[[-a 136
{MSA}sa˙kleŸasy›nurak˝a˚›
due to turning away from afflictions
protect/guard/keep/maintain/preserve/safegua
rd against thorough afflictions c-r-‰Xv-f*[-a- q^]-]n-i(]-f(rn-a-dnv- 147

zdXr- zdXrn- dXr- zdX(rn-


q^]-]n-i(]-f(rn-a-dNø]-a- 128

{MSA}sa˙kleŸa-vyavad›na-bhede nirm›˚a¯ dnv- n*v- dnv[- n*v[-


dNø]- Nø]( - dNø][- Nø]( [- without the pride/conceit [thinking] that the {MV}kleŸ›paŸama (=apagama?)
{MSA}sa˙kleŸa-nirdeŸa afflicted and the purified are different eradicate/remove/clear
away/eliminate/avoid/exclude affliction
indicating thorough affliction
q^]-]n-i(]-f(rn-a-Når-dc-dX-d- 137

q^]-]n-i(]-f(rn-az#-‰X-^ 148

q^]-]n-i(]-f(rn-a-[r-’f-ac-[e-a-f-x#]-a 129

Når- Nå(r- Nårn- Nå(rn- {MSA}sa˙kleŸa-hetu


z#-[(](MV)ni¯sa˙kleŸa-viŸuddhy-artha
- {MSA}sa˙kleŸa-prah›˚a
afflicted objects to be abandoned
cause of thorough affliction

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

h·v-d- state of having abandoned afflictions


dgv- zh·v!zh°v- dgv- h·v[- {MSA}kleŸa-vy›dhi-pratipak˝atva
q^]-]n-i(]-f(rn-a-f-x#]-a- 139

{MSA}sa˙kleŸa-vyavad›na-parye˝˛i antidote to the disease of the afflictions


thorough investigation/examination/research of {C}asa˙kleŸa
q^]-]n-i(]-f(rn-az#-sXe( n- 151

the afflicted and the purified non-affliction


{C}without affliction; non-affliction
q^]-]n-i(]-f(rn-a-[r-’f-ac-dXr-d-f#-Vø-d- {MV}sa˙kleŸa-pak˝a
131

sphere of the afflicted; afflicted quarter; class


q^]-]n-i(]-f(rn-a-f*[-a- 140

dVø- Vø- dVøn- Vø(n- of thorough afflictions


{MSA}asa˙kli˝˛a; {MSA}ni¯sa˙kleŸa;
{MSA}sa˙kleŸa-vyavad›n›darŸana
q^]-]n-i(]-f(rn-az#-sXe( n-zee-a- 152

{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

ac-Nø]( -a- {MSA}asa˙kleŸ›ºga


ceasing the sphere of the afflicted; ceasing the
afflicted quarter; ceasing the class of thorough
dNø]- Nø]( - dNø][- Nø]( [- unafflicted branch; branch of the unafflicted afflictions
{MSA}sa˙kleŸa-vyavad›na-sa˙deŸanat› Comment: See yan lag.
q^]-]n-i(]-f(rn-az#-fh]-i#[- 153
teaching the afflicted and the purified;
q^]-]n-i(]-f(rn-a-f*[-ac-N´d&ç -az#-’f-a- 142

teaching on afflictions and purifications


{MSA,MV}sa˙kleŸa-lak˝a˚a
dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n- character of the afflicted
{MSA}ni¯kleŸatopasa˙h›r›k›ra
q^]-]n-i(]-f(rn-ac-zR^c-a- 154

aspect of achieving non-affliction; aspect of


achieving the absence of afflictions
zR^c- zR^c[- R^c- R^c[-
{MV}sa˙kliŸyate
will be afflicted

Tenses: future, present, past, imperative 6


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

q^]-]n-i(]-f(rn-f*[-’f-[e- q^]-]n-vrn-a-i#[-vn-dXr^ -d- q^]-Nå[(≈ -


155 166 175

{MSA}ni¯sa˙kleŸa-viŸuddhit› zdX^r- zdX^r- dX^r- dX^r- Nå≈[- Nå≈([- Nå≈[- Nå≈([-


unafflicted purity {C}samutthita {C}sam›c›ra

q^]-]n-i(]-f(rn-e;$r-Ø(e- 156
{C}arisen from behavior; habit; life-style
{C}habits
q^]-]n-N√r( - 167

e;$r- zj‹]- d;$r- ;$rn-


q^]-zdXr^ - 176

conception of thoroughly afflicted objects dN√r- N√r-!N√(r- dN√rn- N√(rn-


zdX^r- zdX^r- dX^r- dX^r-
q^]-]n-i(]-f(rn-b#]-o^-eCv( - {C}samutth›payati
157

motivate; ask; beg; collect; gather; raise; samudaya


zeC(v- zeC(v[- eC(v- eC(v[- cause to rise; inspire; excite; arouse; urge on source; origination
{MSA}suvimok˝›ya sa˙kles›t {C}raises
q^]-zdXr^ -e#-d[*]-a-
177

q^]-zdXr^ -d[*]-a-
complete freedom from afflictions; complete
q^]-]n-N√r( -d-
168

release from the afflictions q^]-N√r( -


zdX^r- zdX^r- dX^r- dX^r-
q^]-]n-V“r-d- 158

dN√r- N√r-!N√(r- dN√rn- N√(rn- {MV}samudaya-satya


{C}samutth›na true sources/origins; truth of sources/origins
V“r- V“r- V“rn- V“rn-
motivation; ask; beg; collect; gather; raise; [the second of the four noble truths]
{C}paryutth›na
cause to rise; inspire; excite; arouse; urge on
q^]-zdXr^ -d[*]-a-
178
rise up; get up; flow; suffice
{C}obsession
{C}manifestation; arising q^]-zdXr^ -e#-d[*]-a-
q^]-]n-N√r( -d-[r-f#-V“]-a- 169

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-N√r( -d-a(- 170

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

[the second of the four noble truths]


dN√r- N√r-!N√(r- dN√rn- N√(rn-
zdX^r- zdX^r- dX^r- dX^r- q^]-N∂r(≈ -d- 182

{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

{C}which raises nothing thorough


purification/cleansing/washing/practicing/traini
V“r- V“r- V“rn- V“rn-
q^]-]n-dN√r-d- 174
ng/cleaning
{C}asamutth›na {C}thorough purification
rise up; get up; flow; suffice dN√r- N√r-!N√(r- dN√rn- N√(rn-
q^]-N∂c(≈ - 183

{C}no arising; non-arising {C}samutth›pita


motivate; ask; beg; collect; gather; raise;
q^]-]n-fj°n-a- 165

cause to rise; inspire; excite; arouse; urge on


N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[-
{LCh}sa˙yojana
{C}samanta-pras›dika {C}raised
thorough enwrapment
beautiful in every way
Comment: For the sake of distinction, kun
{C}fair in every way
dkris is translated as "entanglement."

Tenses: future, present, past, imperative 7


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

q^]-f-Nø[^ -a- q^]-Ô·d-W#-Ø(e-a- q^]-Ô·d-d[*]-a-


184 190 197

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

{MSA}sa˙v¸ti-satyat› characterized phenomenon (spyi mtshan);


just a conventionality phenomenon which is not a [functioning]
Ô·en- Ô·en- Ô·en- Ô·en- thing (dngos med kyi chos); uncompounded
q^]-Ô·d-o^- 193
{MSA}sa˙pÒr˚a phenomenon ('dus ma byas kyi chos);
thorough fulfillment/completion/finishing unproduced phenomenon (ma byas pa'i
dÔd- Ô·d- dÔdn- Ô·dn-
q^]-Ô·d- q^]-Ô·d-az#-y(n-t]-
189 198

{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

relative [truth]; concealer; conventional;


conventionality; fraudulence; concealing dË([- Ë([- dË([- Ë([-
[consciousness]; conventions; conventionalities dÔd- Ô·d- dÔdn- Ô·dn-
expressed as conventionalities; conventionally
sa˙v¸tibodhicitta
d$f-a-v-n(en-az#-q^]-Ô·d-’fn- express/verbalize
conventional mind of enlightenment;
conventionalities such as pots and so forth
q^]-Ô·d-o^-x([-a- 195
conventional mind [directed] toward
[dX*-d! 1 doen-az#-q^]-Ô·d! 2 b*n-az#-q^]-Ô·d! enlightenment
dÔd- Ô·d- dÔdn- Ô·dn- 1 Nƒ(]-n*fn- 2 zu$e-n*fn-
3 dË([-az#-q^]-Ô·d! {ME} sa˙v¸tisat
1 aspirational mind of enlightenment; 2
1 xr-[e-q^]-Ô·d! 2 v(e-az#-q^]-Ô·d! conventionally exist/existence/existent
practical mind of enlightenment
Divisions: (1) imputational conventionalities; {GD:115} relatively existent
Comment: This term can also be loosely
(2) mental conventionalities; (3) expressional
q^]-Ô·d-[r-[(]-[f-a- 196
translated as “altruistic intention to become
conventionalities. Also, (1) real/correct enlightened,” but as such cannot bear the
conventionalities; (2) unreal/incorrect dÔd- Ô·d- dÔdn- Ô·dn- discussion about how this is a mind (sems)
conventionalities and not a mental factor (sems byung).
Comment: kun rdzob is etymologized three {MSA}sa˙v¸ti-param›rtha

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

Tenses: future, present, past, imperative 8


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

q^]-el#- q^]-vn-z[n- q*r-c$n-W#-e;$en-dÈ]-x#[-v-dX[* -a-


202 209 221

{LCh,L,ME}›laya passed beyond all; completely transcended; {MSA}pratibimba-sa˙kalik›˙ ca


basis-of-all passed beyond; is beyond all manasikurvata¯
storehouse; hang on to; settling place taking to mind the image of a skeleton

q^]-b*n-
210

Comment: Often to be distinguished from


kun gzhi rnam par shes pa (mind-basis-of-all,
q^]-b*n-a- q(-eC-^ 222

›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

"consciousness." The verbal root jña means course


"know"; na is an ending that means "way" or {C}›jñ›t›vındriya t$r-;[-Wr-Nå(r-f#-]^n-az#-sX#c!
"means" — the means of understanding; vi
because one is not able to abandon even slightly
means "individually" or "in detail."
{C}the dominant faculty of one who has fully {PGP-85}
Candrakırti takes the term as referring to
understood
Wr-xr-zr-en$f-‰X]-N“^[-[*-
q^]-el#-’f-b*n-
204

q^]-el#-’f-ac-b*n-a- q^]-b*n-az#-[dr-a(- 214

the three—kyang, yang, and 'ang—are the


conjunction ornaments {Y}
{LCh,ME,MSA,MV}›laya-vijñ›na {C}›jñendriya
Comment: Translations like "but" would come
mind-basis-of-all {C}the dominant (faculty) of 'understanding'
after the clause to which it is affixed;
storehouse-consciousness;
q^]-b*n-ac-dXz-( l*n- 215
translations like "although" would come
foundation-consciousness before the clause to which it is affixed.
{C}›jñ›sy›mi-iti
q^]-d;r-
205

Wr-t#- 225

q^]-o^-d;r-a(- {C}I shall fully understand

q^]-b*n-b#r- {L}kim uta


216

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

[as non-case particle] and; but; (semi-colon)


{C}sarvatra Comment: One of five genitive
to all; in all places; in every way; at all times
n(r- n(r- n(r- n(r- particles—gi, kyi, gyi, 'i, yi.
{MSA}sarva-gata
W#n- 227
{C}always; everywhere; at all times; in every
way gone everywhere; omnipresent; all-pervasive
[as instrumental particle] by; by means of;
q^]-N√r( - 218

q^]-vn- 207

with; because; through


[as non-case particle corruptly used in place of
from all; in all ways dN√r- N√r-!N√(r- dN√rn- N√(rn- the non-case usage of genitive particles] but;
{LCh}samutth›na
q^]-vn-do^n-a- 208
and; (semi-colon)
motivation Comment: One of five instrumental
do^- zp%- do^n- zp%- db[-az#-q^]-N√(r- particles—gis, kyis, gyis, 'is, yis. Also used
adverbially.
samuccaya the motivation for explaining
W*- 228
group; collect; summary; compendium;
q^]-N√r( -d-[r-dtn-az#-re-e#n- 219

abbreviated title of Asaºga's Summary of


Manifest Knowledge (abhidharmasamuccaya) [vocative; form of address] O!; hey!
dN√r- N√r-!N√(r- dN√rn- N√(rn-
‰X^[-N“*-q^]-do^n- {MV}samutth›nay› v›c› W*-‰Xv-dz#-nCn-[e-z[#-Vø-Nø-* 229

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

('jam dbyangs mkhyen rtse dbang po)]


{MSA}sa˙kalik›
alas!
skeleton
{S}Ah!

Tenses: future, present, past, imperative 9


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

W*-fz(- Q√-^ N´d&ç - Q√e( -


231 244 258

alas! n›g›rjuna dQ√e Q√e( dQ√en Q√e( n


N›g›rjuna [expounder of the M›dhyamika
W*z-# ”(-Ë*-l*n-dX-d-‰X[^ -W#-‰Xv-a(- 232
read out loud; read out
school]
Comment: This does not mean "study" or
Hevajratantrar›ja fe(]-a(-Q√^-N´ç&d- "think over."
Hevajran›matantrar›ja [title of a Highest Yoga the Protector N›g›rjuna
Q√e( -o^-el^e-ac- 259

Tantra, P10, vol. 1]


Q√-^ d[e- 245

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›

Q√-^ d[^[- 246


transliteration of Sanskrit kriy› [action; Action
Q√e( -a- 260
Tantra]
n›ga demon; n›ga spirit
qC-# xZ-
234

qC-# x- Q√-^ [dr- 247 dQ√e Q√e( dQ√en Q√e( n


{C}v›cayanti; {MV}v›cana;
kriy› {C}bhujagendra {MV}v›cyam›na; {C}pa˛hi˝yanti; {C}likhati
transliteration of Sanskrit kriy› [action; Action {C}Lord of the Serpents read; read out
Tantra] {C}preach; speak; will recite; write; copy (out)
Q√-^ dg]- 248

Comment: This does not mean "study" or


Q√-Q√-( 235

"think over."
n›ga emperior; violent n›ga spirit; king spirit
mlecca
Q√r( - 261

Q√-^ x#-d[e-a(- 249


barbarian
expanse; sphere
Q√-Q√-( Nœ-*≈ d(- 236
{C}bhujag›dhipa
{C}Chief of Serpents y(n-i#[-W#-Q√(r-y*]-a(-et#e-
{C}mleccha-jana
Q√-^ nC]# - the one great expanse of reality; the one great
250
barbarian person
sphere of reality
{C}barbarous populations
serpent spirit; serpent vermin spirit ]f-fwz#-Q√(r-
Q√e-a-dX-d- 237

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^ -e#-‰X]^ - 252

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

Q√r^ -v-’e- 253


[rnying ma] scholar-yogi)
brain
[qz- 264

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√]-q- {C}hard to understand; hard to express; to do


240

wear; adorn what is hard


{C,MSA}codya c#]-y*]-c$n-‰X]-N‘-h·en-[c-R#n-Q√^dn! [qz-zeCv* - 265

censure; fault; finding fault; objection


adorned with jewel and bone ornaments, and
{C}problem
various silks dqCv- zeC*v- dqCv[- zeC*v[-
Q√]-q-x(rn-n$-Når-dc-dX-dz#-sXc# - 241
{LCh}pañjik›
Q√z^ -# ‰Xv-a(-‰X-fh·n-l^n-az#-f[(- 255

commentary on the difficult points; difficult


Når- Nå(r- Nårn- Nå(rn- s›gara-n›gar›japarip¸cch›sÒtra points commentary
{MSA}codyasya parih›ra-artha˙ Questions of S›gara, King of the N›gas, SÒtra
dqz-e[fn-a- 266

in order to thoroughly overcome objections [P820, vol. 33]

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

‰a-dam-fla [a Tibetan order, or person of that


provides an opportunity for assessment of anavataptan›gar›japarip¸cch›sÒtra order]
censure; provides an opportunity for finding Questions of Anavatapta, King of the N›gas,

[qz-Nå[≈ -
267
fault SÒtra [P823, vol. 33]

Q√-^ 243

Q√z^ -# [dr-a(z-# N´-ç 257

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

Tenses: future, present, past, imperative 10


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

[qz-Nå[(≈ - [qc-w^r- [qc-x(v-


268 279 287

passage; window; chimney; a white/wholesome cup; chinaware


[qz-d-Nå
[(≈ -a![qz-Nå
{MSA}du˝kara; [≈ ![qz-d-Nå[≈ -a!
{MSA}du˝kara-cary› passage/window/opening
[q^- 288

[difficult-deed] performing difficult deeds; zeC(-d-x#-]#-[qc-w^r-[dX*-N√[-[^!


asceticism; austerities; difficult deed; difficult {C}kuk˝it›
for the sake of opening the passage [out] of
act side [of the body, above the hip]
transmigration {GZ 68b.5}
{C}belly
[qz-d- 269

[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

dR#- dR#[- dR#n- R#n-


wholesome and unwholesome actions; white {LCh,MSA,MV,C}ratna
{C}du˝kara-k›raka
and black actions; light and dark actions jewel; supreme rarity
{C}doer of what is hard
{C}precious jewel; precious substance; treasure
[qc-a(- 282

[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

{LCh}tapasy›; ba'i kha dog)]; wholesome; pure


{C}du˝kara-cary›
pure; bright; very white; {C}pure; {C,D1}bright ‰ön-chok-jik-may-Ûang-flo (1728-1791)
asceticism; austerities; performing difficult
deeds y(n-[^r-[qc-a(z#-w-[(e- Comment: He is the next incarnation of
{C}austerities the color of a white religious conch Jam-Âang-shay-fla Nga-Ûang-·zön-drü
('jam dbyangs bzhad pa ngag dbang brtson
[qc-a(-x#]-]-w-[(e-x#]-an-∑d-
[qz-d-Nå[(≈ -a-
272

’grus) of Ía-brang ‚ra-Ôhi-kyil (bla brang


whatever is white is necessarily a color bkra shis 'khyil).

[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

lineage, (3) the ground of the eighth,


[q(]-fy(e-dÌ°en-a- 294

{C}du˝karatara; du˝kara (4) the ground of seeing, (5) the


is difficult; is hard ground of diminishment, (6) the {MV}ratnakÒ˛a
{C}extremely hard; difficult; (to do what is) ground of separation from desire, (7) pile of jewels; name of a Mah›y›na sÒtra and
hard the ground of realizing of a collection consisting of many sÒtras of

[qc-a(z-# y(n- different styles and doctrines [including some


284

[qz-d-x$]-c#r-a(n-f#-Nœ-(≈ d- 275

of the earliest Mah›y›na sÒtras]


{MSA}Ÿukla-dharma; {MSA}Ÿukla … dharma
[q(]-fy(e-en$f- 295
{MSA}dırgha-k›lika-du˝kar›kheda
wholesome/white
not fatigued/discouraged by lengthy asceticism
phenomenon/practice/attribute triratna; triŸara˚a
[qz-n- 276

[qc-a(z-# y(n-’fn-q^]-o^-dt(f- [rarity-supreme-three]; the Three Jewels


285

[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

wholesome quarter/faction/part rare; rarity; precious; scarce


whitish; light gray; grayish hard to get; hard to find; hard to reach

Tenses: future, present, past, imperative 11


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

[W#v- [qCn# -nf-dt#rn-o*- dqe-b^v-


298 307 316

center; essence; middle {C}baddhv› [ee ze(e dqe w(en-


wound up or bound
[W#v-zw(c- 299
in place of the negation; left over after the
{C}bound negation
{LCh,L,C,MSA}ma˚˜ala;
[qCe^ - 308

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

which are foundational, as in the phrase


“ma˚˜ala of wind” and so forth {Dor 3b.5/ disturb the mind of the vajra master
[er- ze*rn- dqr- ze*rn-
190.5}
[qCe^ -ac-dX- 309
{MSA}paripÒr˚a
[*-v-[W#v-zw(c-]#-r*n-az#-h‹e-o^-]! fill; fulfill; satiate
{C}vikopayitavya
fä§-NI#r-a(-v-v*]-a-Nø*! dq]- 319
{C}should deflect from
Concerning that [ma˚˜ala rite], in terms of a
[qCe^ n- 310

creative etymology, ma˚˜a means “essence” dq]- dq]- dq][- dq][-


and la means “containing” {Dor 11b.3/ 206.3} turn/face upwards
Comment: There are a ma˚˜ala of the [qCe^ [qCe^ [qCe^ n! [qCe^ n!
residence and a ma˚˜ala of residents (rten disturb; agitate; stir up; trouble fp*z$-y$r-[r-fj$d-f(-ei#n-n(-n(c-N∂ç*v-v-dq]-o*-
dang brten pa’i dkyil ’khor).
hook together the two little fingers and index
[qCe^ n-]n- 311

[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

dq]- dq]- dq][- dq][-


[W#v-y(e- {C}troubled
place facing upwards
[qCe^ n-a- 312

{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

[W#v-zw(c-R#-y(-e- [qCv( -d- 313

{LCh}v›c; {LCh}›jñ›; {MSA,PP}vacana;


Buddhavacana
{LCh}ma˚˜alavidhi; ma˚˜alop›yik› [qCv( - [qCv( - [qCv( [- [qCv( [-
word; saying; teaching; order; word [of
ma˚˜ala rite ring/sound [e.g., a bell]; play musical Buddha]
”(c-[dX#rn-[W#v-y(e- instrument
dt(f-V“]-z[n-W#-dqz-
rite of the vajradh›tu ma˚˜ala [}#v-d$-[qC(v-
sayings/word of the Supramundane Victor
ring the bell
[W#v-Nƒ[- 304

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

[ee ze(e dqe w(en-


[qC#- [qC-# [qC#n- [qC#n- {C}nisiddha; {C}ni˝edha {C}kath›
{C}parıta; {C}ve˝˛ayati negation; stop; negate; refute; negative; limit {C}sermon; conversation; story; talk
roll up; wind; wrap up; entangle {C}has (learned to) refrain; has refrained;
{C}overcome; wrap inadmissible; refrain; repudiation

Tenses: future, present, past, imperative 12


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

dqz-[r-dNø]-dt(n- dqc- dq([-


327 336 348

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

distinguish as [Buddha’s] word


having stated as an example
{LCh}parigraha; {LCh}pras›da Vø-d-dqc-doen-W#-sXe-‰X-dl#-
kindness (hon.); beneficence; beneficent
dq([-a- 349

four seals which distinguish/guarantee/seal as


force/might
the [Buddhist] view
[e([- ze([- dq([- ze([-
dqz-e[fn- 329

dqc-d- 338

{C}prati˝˛h›payati (=g¸hıt›n›˙ sthirıkara˚›t);


e[f- z[(fn- e[fn- z[(fn- {C}vyÒha (=samÒha¯)
[ec- [ec- dqc- [ec[- set; state; establish; arrange; register; make a
[word-advice]; the ‰a-dam school [name of
select; put aside; separate; tie down to; specify record; place [on throne]; put [a signature];
lineage traced to AtiŸa]; name of mansion;
array; affix
dq^e- 339
advice; instruction; counsel; preceptual
{C}mass; array; display; harmony; establishes;
instruction; advisory speech; exhortation
introduces to; transfers to; builds; places;
[e^e- ze^en- dq^e- w^en-
dqz-dN“-^ dl#-a- 330
deposits in; bestows
summon; draw in
The Great Calculation of the Doctrine, Which [aX[-el#c-dq([-a-x#]-R#-
dq^e-]n- 340

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

Dol-flo-fla hay-rap-gyel-tsen (dol po pa shes [e^e- ze^en- dq^e- w^en-


rab rgyal mtshan) {C}›nayitv› {C}prasravanodaka
having summoned; having drawn in
dqz-dd- 331
{C}fountain
{C}having summoned
dq(c-d[e-‰Xv-a(- 351

zdd- zddn- dd- ddn-


dq^c-
341

transmission; doctrine that has befallen one dq^c-Nø-# custodian of property


through transmission
dqC-d- 352
respect; respectful; service; honor
dqz-N©v- 332
{C}eulogy
{LCh}citra; {LCh,MSA}vicitra
dq^c-Nø-# 342

N©v- N(©v- N©v[- N(©v[- shining; beautiful; variegated


{C}bha˚ati
dqC-b#n- 353
{LCh,MV,MSA}satk›ra; seva;
[word-bestow]; say (hon.); prounounce; {MSA}sat-kriy›; sa˙m›na
explain; teach; speak; grant; order; respect; respectful; service {C}svastika
pronouncement good fortune; good luck; auspiciousness
dq^c-Nøc# -dR#n-ac-zR^c- 343

{C}preach; report; teach {C}svastika

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

physical aggregates, sense-spheres,


dqC-b#n-Øen-d‰X[- 355

dependent-arising, foods, noble truths, {C}paryup›san›


constituents, and harmonies with eight good luck symbols; eight auspicious
{C}to honor
enlightenment] symbols
dq^c-Nøc# -dX[* - 345

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

Tenses: future, present, past, imperative 13


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

dqCv-d- dQ√en- ŒXr-a-


358 369 384

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

dqCv-d-v-Vøn( -f*[-[^- 359

¤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

dqC-# dc-f#-do^d- 360

{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

{C}p›da-tala Div.: (1) observed-object condition; (2)


soles of the two feet
dqC^! z„^[! dqC^n! „^n! proprietary condition/dominant condition; (3)
{C}sole of the foot immediately preceding condition; (4) causal
wash; cleanse; bathe
condition
¤r-az#-fpz-v- 376

dqC-^ d- 363

ŒX]* -R#-[dr-e#n-zu$e-a- 387

at the end of a line of poetry


dqC^! z„^[! dqC^n! „^n! {L}pratyay›dhınav¸ttitva
¤r-az#-fp#v- 377

wash; cleanse; bathe operating/working through the force of


{C}p›da-tala conditions
dqCn* - 364

sole of the foot


ŒX]* -zR^c-R#-c#en- 388

hunger {C}sole of the foot


zR^c- zR^c[- R^c- R^c[-
dqCn* -a- ¤r-az#-z(e-]-e]n-a-
365 378

developmental lineage
{C}bubhuk˝ita; {C}jighatsita; bubhÒk˝› {C}p›da-tala-sanniŸrita
ŒX]* -‰Xv- 389

hunger; hungry abiding under the foot


{C}famished; starving; hungry
¤^]-a(- 379
{C}pratyaya-jino

dqCn* -a-[r-Nœf( -a-d:√e( -a- 366


{C}Single Buddha
{MSA}dasyu
ŒX]* -dNø]-a- 390

{C}k˝ut-pip›s›-nirvartaka robber; thief


overcome hunger and thirst
¤^]-f- 380
dNø]- Nø]( - dNø][- Nø]( [-
dqCv( -a- 367

{MSA}pratyaya-sa˙darŸana
robber; thief
indicating the condition
[eC(v! zeC(v! dqC(v! „(v[!
¤^d- 381

ŒX]* -[r-sC[- 391

{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

ŒX]* -[r-sC[-ac-z[([-a- 392

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

wild ass [a horse-like animal]

Tenses: future, present, past, imperative 14


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

ŒX]* -[^-f-x#]-a- ŒXr( - Vœe( -f-


393 404 411

{C}apratyaya dŒXr- ŒXr( - dŒXrn- ŒXr( n- throat; adam's apple??


{C}non-condition(ed) {C}pras›rita; {MSA}nig¸hya (also: bag
brkyang = nig¸hya)
[*z#-Vœ(e-f-Nø*! feC#]-az#-sX(en-
ŒX]* -[*-[r-[*-v-dØ*]-]n-[r(n-a(-[*-[r-[*-[e-z 394

extend at your throat—the neck area {Dor 24a.7/


231.7}
dXr^ -r(-! ”(-Ë*-pv-f(-dt#rn-o*!
Nœ-d- 412

zdX^r- zdX^r- dX^r- dX^r- ve-rc-dŒXr-v-v$n-pfn-t[-n-v-sd-Nø*!


{MSA}ta˙ ta˙ pratyaya˙ pratıtya te te bh›v›
construct the vajra-palms, extend the forearms, astringent
bhavanti
and lower your entire body to the ground {Dor
Nœ[- 413
in dependence on this and that condition this
40a.1263.1}
thing and that thing arise
{L}k˝a˚a; {MSA}bh›˝›; {MSA}vacana; {C}ruta
ŒXr( n- 405

ŒX]* -z[#-a-gf-i#[- 395

sound(s); language; voice


dŒXr- ŒXr( - dŒXrn- ŒXr( n- {C}vocal sounds
{ME}ida˙ pratyayat›; ida˙pratyayat›

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

extend {C,MSA}k˝a˚a; {C}k˝a˚ika; {C}tat-k˝a˚u


moment; instant; period
Vœe^ -a- 406
zeC^d- zeC^d- zeC^dn!eC^d- eC^dn- {C}that very instant
{MSA}pratyaya-siddhi
accomplishing/achieving/establishing conditions
{C}jada ei#n-n$-f*[-az#-Nœ[-t#e-N∂≈(c-
dumb; stupid; imbecile; idiot non-dual momentary training
ŒX]* -’fn-h·en-]n- 397
{C}idiot; stupid; stunned; senseless
Nœ[-t#e-Nœ[-t#e- 415

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

ŒX]* -[dr-e#n-zu$e-a- 398

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

non-exhaustion of conditions [dX*-d! 1 t$r-;[-Vœ(e-R^c! 2 b#]-o^-Vœ(e-R^c!


ŒX]* -v-dØ*]-]n- 401
Div.: (1) slightly hidden phenomenon [e.g.,

{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

ŒX]* -v-ce-vn-a- beings must realize definitively in


402
{C}eka-k˝a˚a-sam›yukta
dependence on a sign (tshur mthong rnams {C}associated with one single moment
{MSA}pratyay›dhınatva kyis thog mar rtags la brten nas nges par
Nœ[-t#e-y-f*[- 420
reliance on conditions rtogs dgos pa'i chos).

Vœe( -o^-f-R^c-az#-y(n- 409

ŒX]* -vn-zdXr^ -d- 403


temporally partless moment
aparok˝adharma
Nœ[-t#e-p-f- 421

zdX^r- zdX^r- dX^r- dX^r- non-hidden phenomenon; non-obscure


{MV}pratyaya-prav¸tti phenomenon last moment; final moment; last period; final
arisen from conditions period; last instant; final instant
Vœe( -]-f(- 410

{GD:565} hidden [though in a different sense


than lkog gyur, referring to the manner in
which aspects are produced, as opposed to
hidden from ordinary perception]

Tenses: future, present, past, imperative 15


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

Nœ[-t#e-f- Nœ[-t#e-gf- Nœdn-


422 434 443

{MSA}k˝a˚ika {C}k˝a˚a-m›tra {LCh,L,MSA}adhik›ra; {LCh}avasara;


momentary phenomenon; momentary; only a moment; only an instant; a mere {C,MSA}avak›Ÿa; {C}m¸˝˛a
instantaneous moment; a mere instant occasion; time; context; chapter; with
reference to
[^n-fpz#-Nœ[-t#e-f- {C}a mere moment
{C}opportunity; occasion for; room; smooth
Nœ[-t#e-gf-xr- 435
shortest moment
Comment: That which is momentary (skad
Ô·en-c#f-fp(]-a(c-n(r-dz#-Nœdn-
{MSA}k˝a˚am api; {MSA}k˝a˚a-m›tram api on the occasion of having passed to a high
cig ma) is the definition of impermanent
phenomenon (mi rtag pa). even only a moment/instant/period [level of the] stage of completion

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-f-i#[- to afford an occasion


424

Comment: Jik-may-dam-chö-gya-tso (Port


{MSA}k˝a˚ikatva zdX^r- zdX^r- dX^r- dX^r- of Entry, 290.2) explains that "affords an
momentariness; instantaneousness; jsut {MV}pratik˝a˚otp›da occasion" (skabs mchis pa) means "suitable
momentary; just instantaneous arising in each moment/instant/period for the assessment of censure" (klan ka 'jug
rung).
Nœ[-t#e-f-p-f-v- 425

Nœ[-t#e-v-zu#e-az#-[(]- 438

Nœdn-[r-a(z-# Nå-#≈ [(]- 445

{MSA}carame k˝a˚e {MSA}k˝a˚a-bhaºg›rtha


in the final moment; in the final instant; in the meaning disintegration in a moment general meaning of the first chapter
final period
Nœdn-z[#c- 446

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

not different from the first original


moment/instant/period
f$-Nø*en-W#-Nœ[-[([-oΩ#-Á-‹q- dNø]- Nø]( - dNø][- Nø]( [-
Nœ[-t#e-f-f-x#]-a- 427

the [Sanskrit] original of mu steg is indicated on this occasion; indicated in this


tırthika{LWT-14} context; indicated at this point
{MSA}ak˝a˚ika
Comment: Often used to refer to the Sanskrit
non-momentary; non-instantaneous
original of a Tibetan term or to the Tibetan
Nœ[-t#e-f-f-x#]-a-vn-Nœ[-t#e-f-zdXr^ -dc-]#- 428
translation equivalent of a Sanskrit term.

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

from the non-momentary


the language was left as is
Nœ[-t#e-f-x#]-a- 429

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

activities were left as is without being


{MSA}pratik˝a˚am translated{GZ 70a.5}
in each moment; in each instant
Nœ[-enc-dt[- 442

Nœ[-t#e-fz#-‰X-^ x#]-a- 431

new language/vocabulary; new translation


{MSA}k˝a˚ika-hetutva system
being a momentary cause sX#n-Ï-c#]-y*]-fy(e-e#n-Wr-Nœ[-enc-dt[-W#n-e
Nœ[-t#e-fz#-zdCn-d$-x#]-a- o]-v-sd-az(!
432

{MSA}k˝a˚ika-phalatva Later, Ïa Rin-chen-chok revised [the


translation] with a new translation system {GZ
being a momentary effect
70a.6}
Nœ[-t#e-fz#-N∂c(≈ -d- 433

N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[-


k˝a˚ikaprayoga
momentary training

Tenses: future, present, past, imperative 16


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

Nœdn-z[#c-dNø]-R#-x#[-fr(]- Nœdn-n$-ddn-a- Nœv-a-


448 454 466

Nœdn-n$-dd-a-
dNø]- Nø]( - dNø][- Nø]( [- {MSA}bhavya

mental direct perception that is indicated on


zdd- zddn- dd- ddn- lot; share; fortune
{MSA}iti prak¸ta˙ (pra Ωk¸)
Nœv-a-t]- 467
this occasion [i.e., in Dharmakıriti's
Commentary on (Dign›ga's) “Compilation of appropriate; relevant; germane
Prime Cognition” (tshad ma rnam 'grel, Nœdn-n$-ddn-a-’v-zdX(c-‰X^[-W#-en$rn-h$v- {MSA}bh›gıya
pram›˚avarttika)] having the lot; having the share; having the
the mode of setting forth yoga tantras, which is
fh]-i#[! germane [to the topic of this text] {GZ 4a.5/
fortune

cr-e#-p%]-f(r-f-x#]-az#-d[e-ŒX*]-x#[-[dr-vn-dX^ Nœv-d- 468


7.6}

r-dz#-Nœdn-z[#c-dNø]-R#-Ø(e-dCv-f-z„^v-dz#-el] Nœf- 455

share; portion; share/portion of good or bad


fortune
-c# e! a non-conceptual non-mistaken
Def.: dNœf! Nœf! dNœfn! Nœfn!
Nœv-d-u#-dl#]- 469

other-knower indicated on this occasion that {C}upaŸu˝yati; {L}Ÿu˝


arises from its own uncommon empowering to dry up; wither; parch {C}yath›-bhavyam
condition, a mental sense power
Nœc-f[z- {C}which corresponds to the merit
456

[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

Div.: the five ranging from mental direct {C}companionship


perceptions apprehending forms through to {C}ulk›-p›ta
Nœv-d-f*[-a- 471
mental direct perceptions apprehending {C}shower of meteors
tangible objects [the other three are mental
Nœc-f- {C}abhavya
458
direct perceptions apprehending sounds, scents,
Comment: There are three assertions without the lot; without the fortune
concerning mental direct perceptions {C}t›raka; {C}nak˝atra (=pu˝ya-›daya¯) {C}impossible; unable; unfit; uncapable
indicated on this occasion (skabs 'dir bstan star
Nœ-^ 472

gyi yid mngon): rgyun mtha' kho nar skye ba {C}constellation


(production only at the end of a continuum);
Nœc-f-Vø-d$z-# dNœv-a- {C,LCh,MSA}k›ya; {C}mÒrti; tanus;
459

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

extent; all they have and all they are;


Nœc-fz#-h·en- 460

{C}m¸˝˛a receptacle; physical (or bodily) basis; based on;


{C}smooth foundation; by resorting to (as a basis); limbs;
{C}t›raka-ga˚a
frame; shape
Nœdn-f-fy#n- collection of stars; group of stars; host of stars
450

{C}host of stars Vµ-Nœ^-N´(f-a-


does not afford an opportunity [for refutation] meditation on a divine body
Nœv- 461

Nœdn-f#-zdX[* - Nœ-^ wfn-


451 473

lot; share; fortune


{MSA}avak›Ÿasy›k¸ti¯ health (hon.); constitution
Nœv-fif-R#-‰X-^ 462

not opening up an opportunity


Nœ-^ „^n- 474

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

knowing the occassion others see rgyu.


{C}cognition of their circumstances;
Nœv-fif-a- 463
things; possessions (hon.)
knowledge of their circumstances
Nœ-^ y*-l#r-[}r-d- 476

Nœdn-n$-dd-a- {LCh}sabh›ga; {LCh}sabh›gat›


453

Nœdn-n$-ddn-a- those of equal lot/share/fortune {C}b¸had-¸ju-g›trat›

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

Tenses: future, present, past, imperative 17


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

Nœ-^ [r-en$r-[r-p%en-Nåv&ç -a- Nœ-^ dnf-R#n-f#-∑d- Nœc^ -d-z[*dn-


479 494 505

{MSA}k›ya-v›k-citta-nirm›˚a {MSA}k›y›cintya e[d- z[*dn- dod p(dn-


emantions of exalted body, speech, and mind inconceivable exalted body {C}apav›da

Nœ-^ [f-ac- Nœz^ -# ∑[-ac-


480 495
deprecation; depreciation; denial
{C}negation; rejection; underestimation
{C}sat-k›ya {MSA}k›ya-viŸe˝a
Nœc^ -d-z[*dn-a- 506

{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

Nœ-^ f[^]- Nœc^ -


482 497

{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]

Nœ-^ f[(e- 483

pv! dN^vœ ! N^vœ ! dN^vœ [! N^vœ [!


[body-color]; color of the body; color (hon.) the three characters also would become rouse; arouse; entreat; urge on; incite; urge;
deprecated exhort
Nœ-^ z[}- 484

Nœc^ -dodn- 498


[*n-N´ç&d-a-v-]r-]n-dNœ^v-]n-
religious image having urged [one] on from within to
deprecate; depreciate; deny
practice{MSI-514}
Nœ-^ [a$r- 485

Nœc^ -z[*dn- 499

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

Nœc^ -a- 500


[body-equal]; spouse (hon.) {C}tapeti

Nœ-^ x#-w(-ve- 489


{C}apav›da {C}dry up
deprecation; depreciation; denial
Nœf* n-ac-dX[* -t#r- 512

{L}ma˚˜ala-paryanta {C}negation; rejection; underestimation


{C}boundary {C}tapeti
Nœc^ -a-dod-dXn- 501

Nœ-^ x(rn-n$-Ô·en-a- 490


{C}dry up
{C}apodya
Nœr( - 513

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

fully developed/perfected body


fill; fulfill; complete
Nœ-^ v-[dr-zdXc( -d-i#[- 491
e[d- z[*dn- dod p(dn- ¤r-a-Nœ(r-h°-x#-zp(d-a(-
{C}apav›da
{MSA}k›ya-vibhutva yi obtains [i.e., is used] when filling [the
deprecation; depreciation; denial
attainment of mastery with respect to the body syllable count of] a line of poetry
{C}negation; rejection; underestimation
c*-d-Nœ(r-
Nœ-^ en$f- 492

Nœc^ -a-z[*dn-a- 503

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

deprecation; depreciation; denial dNœr- Nœr( - dNœrn- Nœr( n-


fill; fulfill; complete
Nœc^ -d- 504
k›yatrayastotra
Praise of the Three Exalted Bodies [by
N›g›rjuna; P2015, vol. 46] {C}apav›da
deprecation; depreciation; denial
{C}negation; rejection; underestimation

Tenses: future, present, past, imperative 18


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

Nœf( - Nœd≈ n-D√-]-f*[-a-x#]-a- Nœv#≈ -f(-qCr^ -et#e-e#n-


515 527 540

Nœ(f-a- {MSA}Ÿara˚atv›nuttarya {C}eka-paryaºkena (=ekena-paryaºkena)


unurpassed refuge {C}during one single session of cross-legged
{C}pip›s›; {C}pip›sita
meditation
Nœd≈ n-f*[- 528
thirst
Nœ-&≈ ]-env- 541
{C}thirsty
{MSA}aŸara˚a
Nœf( -a- 516

without refuge; protectorless it is clear in the run of the text

Nœd≈ n-n$-zeC-( d- Nœ-&≈ c$-c-


529 542
pip›s›
thirst
{L}Ÿara˚a-gamana ›malakı
Nœf( -an-e[^rn-a- 517

go for refuge olive; sour medicinal fruit


Comment: The term is used for a sour
Nœd≈ n-n$-zeC-( dz#-Nœdn- 530
{C}pip›s›-tapta
medicinal fruit, Emblica officinalis Linn., said
tormented by thirst; pained by thirst
{MSA}Ÿara˚a-gaman›dhik›ra to cure diseases of phlegm, bile, and blood. It
{C}tormented by thirst; pained by thirst is used to indicate something that is perfectly
occassion of going for refuge
Nœf( -a(- clear in front of the eyes.
518

Nœd≈ n-n$-zeC-( dz#-∑[-ac- 531

Nœe&≈ -t#r- 543

a hybrid cow that is thin and gives a lot of milk


{MSA}Ÿara˚a-pratipatti-viŸe˝a˚a
{C}›gacchati
Nœc( - 519
features of going for refuge
{C}come (along); approach; comes to; spurts
Nœd≈ n-n$-zeC-( dc-r*n-a- 532

dN(œc! N(œc! dN(œc[! N(œc[! out of

Nœe&≈ -v(e-a- 544


preposition: around; about; surrounding; {MSA}Ÿara˚a-gamana-vyavas›ya
concerning. definite/certain to go for refuge
verb: to turn round; revolve; encircle; circle. [vomit-turn-out]; nausea
Nœd≈ n-n$-cd-o^-N√-^ d- 533
noun: topic; cycle
Nœr&≈ -q- 545

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

Nœd≈ n-en$f- 534

fh]-fh·]-Nœ(c-
{LCh}triŸara˚a ›mla
concerning definition and definiendum
the three refuges [Buddha, his Doctinre, and sour

Nœc( -d- 520


the Spiritual Community]
Nœ-*≈ 547

Nœc≈ -f(- 535

dN(œc! N(œc! dN(œc[! N(œc[! N*≈œ! N*≈œ! N*≈œn! N*≈œn!


to turn round; revolve; encircle; circle heron {MV}jan; {C}upapadyati; {C}viruhati;
{C}upapatti; {C}janayati; {C}j›ti; {MV}utpatti;
Nœc( -d-dX-dc-z(n-ac-zR^c-o*- 521

Nœ[#≈ - 536

{MV}( Ωjan) j›yate; {MV}j›ta


{C}pradak˝i˚ıya be born; be produced; grow; generate;
{C}k˝ema
{C}worthy of being honored by production; birth
comfort; happiness
circumambulation {C}arise; produce; grows; (place of) rebirth;
{C}safety; secure from attack
genesis; generate; give birth to; birth; species;
Nœ-≈ e- 522

Nœ[#≈ -a- 537


kind; different varieties

Nœ-*≈ [ee-e]n-en$f- 548


magpie {C}saukhya
comfort; happiness
Nœ-≈ d- 523
the three: production, abiding, and cessation
{C}happiness
Nœ-*≈ [ee-e]n-en$f-f#-c^r-dz#-y(n- 549
paddle
Nœv#≈ -qCr^ -
538

Nœ-≈ dn-v*en-dnCdn- 524


Nœv#≈ -f(-qCr^ - a phenomenon of which the three—production,
abiding, and cessation—are not possible
churned well by a paddle cross-legged; cross-legged posture
Comment: Definition of uncompounded
”(-Ë*z#-Nœ≈#v-qC^r-
Nœ-≈ d(- phenomenon ('dus ma byas kyi chos).
525

vajra-posture [i.e., full-lotus posture]


Nœ-*≈ [ee-e]n-en$f-c$r-dz#-y(n- 550

greyish; whitish grey n*fn-[az#-Nœ≈#v-qC^r-


Nœd≈ n- a phenomenon of which the three—production,
526
sattva's posture [half-lotus posture, with the
abiding, and cessation—are suitable
right leg on the left]
{MSA}Ÿara˚a Comment: Definition of compounded
Nœv#≈ -f(-qCr^ - 539
refuge; protection; something like a dandelion phenomenon ('dus byas kyi chos).
which grows in the woods and has three
flowers to a stalk cross-legged; cross-legged posture

nrn-‰Xn-v-Nœ≈dn-n$-zy#z(!
[I] go for refuge to the Buddha.

Tenses: future, present, past, imperative 19


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

Nœ-*≈ [e^- Nœ-*≈ e]n- Nœ-*≈ d-r(-d(-i#[-f*[-a-i#[-


551 561 568

{MSA}praj› yoni utpattini¯svabh›vat›


[creatures-nine]; all beings birth-place; birth-situation production-non-nature;
Comment: A possible etymology is that there Comment: There are four birth-places: [self-]production-non-nature; naturelessness of
are nine levels of beings in cyclic existence, womb, egg, heat and moisture, and [self-]production; production naturelessness
and thus "nine-creatures" comes to mean all spontaneous. Comment: This is one of the three
beings in cyclic existence. non-natures: character-non-nature (mtshan
Nœ-*≈ d- 562

nyid ngo bo nyid med pa,


Nœ-*≈ [e^z-# [(]- 552

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

{C}upapatti; {C}upapadyate; {C}up›du param›rthani¯svabh›vat›).


{C}sapraj›patik› dev› (=utp›da); {C}janman; {C}j›yate;
birth; production; produce; grow; be born;
Nœ-*≈ d-et#e-e#n-p(en-a- 569

the gods together with Praj›pati arising


{C}the gods around Praj›pati {C}rebirth; place of rebirth; genesis; arising; in {C}eka-j›ti-pratibaddha
his rebirths; which produces; is reborn; gain impeded by one birth [i.e., removed from
Nœ-*≈ zR^c- 554

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

Nœ-*≈ d-[qc-a(- 563

Nœ-*≈ ›-]-zy#- 555

Bodhisattva who is one lifetime away from


birth, aging, sickness, death {MSA}Ÿukla-janman [achieving Buddhahood]
wholesome birth
Nœ-*≈ fy*[- Nœ-*≈ d-[r-zee-a-
556 571

Nœ-*≈ d-∑[-ac-t]-p(d-]n- 564

{MSA,C,MV}›yatana zee- zee- zeen- zeen-


sense-sphere; sensory sphere; source [of p(d!zp(d- zp(d- p(d- zp(dn- {MSA}utp›da-nirodha
consciousness]; sphere {MSA}upapatti-viŸe˝a˙ pr›pya production and cessation; birth and cessation
{C}sense-field; occasion for having obtained/attained a special birth
Nœ-*≈ d-[r-fp%]-a- 572

e;$en-W#-Nœ≈*-fy*[-
Nœ-*≈ d-r(-d(-i#[- 565

form sense-sphere {MV}utpatty-anukÒla


production-nature; [self-]production-nature; concordant with birth; concordant with
]f-fwz-fpz-xn-W#-Nœ≈*-fy*[- nature of [self-]production production
sphere of limitless space
Nœ-*≈ d-r(-d(-i#[-f-fy#n-a- Nœ-*≈ d-[(]-f*[-a-
566 573

[dX*-d! 1 sX#z#-Nœ≈*-fy*[- 2 ]r-e#-Nœ≈*-fy*[-


Div: external sense-spheres (i.e., the six utpattini¯svabh›vat› {MSA}cay›p›rthya
sense-spheres of forms, sounds, odors, tastes, production-non-nature; purposeless production; pointless production
tangible objects, and [other] phenomena) and [self-]production-non-nature; naturelessness of Comment: Buddhists accuse the S›˙khyas of
internal sense-spheres (i.e., the six [self-]production purposeless production when the S›˙khyas
sense-spheres of the eye, ear, nose, tongue, assert the production (or manifestation) of
Nœ-*≈ d-r(-d(-i#[-f*[-a- 567

Comment: That which opens, or increases, what is already produced (or already exists in
the production of consciousness. utpattini¯svabh›vat› an unmanifest state).

Nœ-*≈ fy*[-[}e^ - production-non-nature;


Nœ-*≈ d-’f-a-dt$-dl#-a(-
557 574

[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

Comment: see skye mched. nyid ngo bo nyid med pa,


utpattini¯svabh›vat›); production-non-nature
{C}jantu (=v¸Ÿcika-›di¯)
Nœ-*≈ fy*[-v-fwn- 558
(skye ba ngo bo nyid med pa,
utpattini¯svabh›vat›); ultimate-non-nature {C}vermin; creature
{MV}›yatana-kauŸalya (don dam pa ngo bo nyid med pa,
Nœ-*≈ d-zs(rn-b#r- 576

skill in the sense-spheres param›rthani¯svabh›vat›).


{C}j›ti-vyativ¸tta, (=sva-prak¸ti-parity›g›j =
Nœ-*≈ fy(e- 559

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

Nœ-*≈ [r-zy#- 560

dR#- dR#[- dR#n- R#n-


{MSA}janana-mara˚a {C}anutp›da-vijñ›panat›;
birth and death {C}anupapadyam›mana
{C}it is informed about non-production; without
ever being reborn

Tenses: future, present, past, imperative 20


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

Nœ-*≈ d-f-x#]-a- Nœ-*≈ d-xr-f*[-zee-a-xr-f*[- Nœ-*≈ dc-


578 590 602

{C}anupapatti zee- zee- zeen- zeen- {C}up›du (=utp›da)


{C}no rebirth {C}produced things; production
{MSA}notp›do na nirodha¯

Nœ-*≈ d-f*[- Nœ-*≈ dc-zR^c-


579 603
no production and also no cessation; neither
production nor cessation; both no production
N*≈œ! N*≈œ! N*≈œn! N*≈œn! and no cessation {C}upapadyay›ti; {C}up›day›ti; {MSA}(upa
Ωpad) upapatsyante; {MSA}upapadyate
{MSA}na j›yate; {MV}ajanma(tva);
Nœ-*≈ d-x(rn-n$-v*]-a- 591

{C}is reborn; produces


{MV}notpatti

fp(-c#n-n$-Nœ-*≈ dc-dX[* -a- 604


not born; not reborn; not produced {MSA}upapatti-parigraha
thoroughly taking birth
Nœ-*≈ d-f*[-[r-Nœ-*≈ d- 580

{MSA}svargopap›dana
Nœ-*≈ d-v-r*n-ac-zR^c-d- 592

be born in a lifetime of high status


{C}anup›du'p›du

Nœ-*≈ d(- 605


{C}non-production and production {MSA}upapatti-niyatip›ta
definite to be born/reborn
Nœ-*≈ d-f*[-a- 581

{C,MSA,MV}jana; {C,MSA}janat›; {C}janak›ya


Nœ-*≈ d-v-[(]-f*[-a- 593

being; creature; people


{C}asamutp›da; anutp›da
{C}men; crowd of people; beasts; audience
no production; non-production; birthless {MSA}cay›p›rthya

Nœ-*≈ d(-r]-a- 606


{N}no production; {C}what is not co-produced pointless production; purposeless production
Comment: Buddhists accuse the S›˙khyas of
Nœ-*≈ d-f*[-a-v-n(en-a- 582

purposeless production when the S›˙khyas {MSA}durjana


assert the production (or manifestation) of bad/evil being; bad/evil person
{MSA}anutpad›di
what is already produced (or already exists in
Nœ-*≈ d(-r]-a-[r-zeCe( n-a- 607
no production and so forth; non-production and
an unmanifest state).
so forth; birthless and so forth
{MV}kujana-v›sa
Nœ-*≈ dz#-q^]-]n-i(]-f(rn-a- 594

Nœ-*≈ d-f*[-a-b*n-a- 583

acquainting with bad beings; companying with


{MV}janma-sa˙kleŸa bad beings
{MV}jñ›n›j›ti
thorough afflictions of birth
Nœ-*≈ d(-i(]-f(rn-a-t]-v-Ë*n-n$-dÌ°-d- 608
knowledge of no more birth

Nœ-*≈ dz#-Nœ[-t#e-f-[r-a(-sX]# -y[- 595

Nœ-*≈ d-f*[-az#-y(n-v-d;([-a- 584

{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

with respect to the doctrine of non-production


Comment: A-ku Ío-drö-gya-tso {MSA}utp›da-hetu {MV}du˝˛a-jana-v›sa
(Precious Lamp, 223.2) takes this as acqainting with hateful beings; accompanying
cause of production; cause of birth
referring to attaining forbearance, that with hateful beings
is, facility, with respect to the Nœ-*≈ dz#-N´-( 597

meaning of the selflessness of Nœ-*≈ d(-sv-y*c- 610

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

Nœ-*≈ d-[f]-v-dØ*]- 585

Nœ-*≈ dz#-N´-( dt(f-a- Nœ-*≈ d(-sv-a(-y*-


598 611

{MSA}hınopapatti¯ Ÿrit› {L}mah›janak›ya


dependent on low birth
el(f- zu(fn- dt(f- y(fn-
a large crowd of people
{GD:532} destroying the possibility
Nœ-*≈ d-gf- 586

Nœ-*≈ d(-D√]^ -a- 612

Nœ-*≈ dz#-y(n-t]- 599

mere production {MV}mÒrkha-jana


{C}utp›da-dharmin
stupid being
Nœ-*≈ d-el]-[^- 587
{C}subject to production
Nœ-*≈ d(-fr-a(- 613

Nœ-*≈ dz#-Nåv&ç -Nœ-^ 600


in another birth; in another lifetime
{C}bahujana
Nœ-*≈ d-;[-a- 588
construction emanation body many beings
I think this is wrong?? {C}many people; the many
{MSA}janma-k˝aya
extinction of birth check MED
Nœ-*≈ d(-fr-a(-[ez-d- 614

Nœ-*≈ d-d;r-a(- Nœ-*≈ dz#-v$n-d(c-o*-Nåv&ç -az#-v$n-zj‹]-a-


589 601

{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

Tenses: future, present, past, imperative 21


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

Nœ-*≈ d(-Ï(rn-a- Nœ[*≈ -t#r- Nœ]*≈ -a-


615 627 637

Ï(r- Ï(r- Ï(rn- Ï(rn- dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ - {C}Ÿıghra(m)


{C}soon; hurry up with; quickly; speedily
{MSA}vimÒ˜ha … jana {C}upabandhati

Nœz*≈ -( 638
confused being {C}extend to

Nœ-*≈ d(-fjz-d-v-dXfn-a- Nœ[*≈ -a-


616 628

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

(=›d›v utp›dan›d) {C}anugamana; {C}anuy›na


produce; generate; engender {C}follow; following
{C}jana-k›ya; {C}janapada-bala-k›ya
{C}is produced; appear; arises; genetrix;
Nœv*≈ -d- 640
group of beings; collection of beings
{C}crowd of people; body of people; folk creator; begettor
dNœv*≈ ! Nœv*≈ ! dNœv*≈ [! Nœv(≈ [!
Nœ[*≈ -ac-dX[* - 629

Nœ-*≈ f*[- 618

to conduct; accompany
{C}aj›tika dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ -
Nœv*≈ -d- 641

unborn; unproduced; birthless {MSA}avaropa˚a; {MSA}( Ωjan): janayanti


{C}unborn produce; generate; engender dNœ≈v! Nœ≈*v! dNœ≈v! Nœ≈(v!
Nœ-*≈ f*[-e]n-v- 619

Nœ[*≈ -ac-fj[-a- 630


take away; carry; send; risk; use; employ

{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

Nœ-*≈ f*[-D√-( V“]- 620

be born; be produced; be engendered


dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ - Nœn*≈ -fy(e-q-v(-N´c&≈ -d- 643
{C}anup›dadhı
{C}his thought on non-production janaka; {C}up›day›ti; {C}janetrı; {C}jananı
(=janetrı) {C}puºgava
Nœ-*≈ h$v- 621

producer; generator; engenderer; that which {C}hero


produces
Nœn*≈ -]- 644
mode of production; mode of generation
{C}produces; creator; begettor; genetrix
Nœ-*≈ l#r- 622
Comment: That which produces is the {C}j›yam›na
definition of cause (rgyu). when generated; if generated
{C}j›yi; {C}j›yate
{C}has been generated
Nœ[*≈ -dX[* -t#r- 632
is born/produced/generated
Nœn*≈ -]n- 645
{C}is born
dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ -
Nœ-*≈ l#r-zu#e-a- 623

{C}upadyati; {C}vık˝ati N*≈œ! N*≈œ! N*≈œn! N*≈œn!


{MV}utp›da-bhaºga; {MV}utp›da-vyaya; {C}arise; set up; behold {C}utpadya (=upapadya-parinirv›yin)
{MSA}›p›yika having been born; having been produced
Nœ[*≈ -dX[* -a- 633

is produced and disintegrates; is born and is {C}as soon as he has been reborn
destroyed dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ -
Nœn*≈ -a- 646

Nœ-*≈ l#r-zdC-# 624


{C}rohayati
{C}cause to grow N*≈œ! N*≈œ! N*≈œn! N*≈œn!
{MSA}udaya-vyaya
{MSA.MV}j›ta; {C}janman; {C}nirj›ta
Nœ[*≈ -f(n-hv- 634
be produced and diminish (=niry›ta); {C}jana; {C}pum›n; {C}puru˝a;
{MSA,MV}utpanna; {MV}utpatti;
Nœ-*≈ nC[# - 625
{C}udy›na
{MSA}upapatti; {MSA}upapanna;
grove; park created phenomenon; created; man; human
birth-state {C}park; (pleasure) grove being [synonymous with skyes bu]; produce;

Nœ[*≈ - grow; be born; persons; that which is created


626

Nœ[*≈ -f(n-hv-R#-n- 635

{C}to be unproduced from the very beginning;


dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ - {MSA}udy›na-bhÒmi (manner of) birth; come forth; issued; source;
place of a grove; location of a park creation; person; being
{C}upap›day›ti; {C}up›day›ti; {C}vahati;
{C}vardhayati d$[-f*[-[r-Nœ≈*n-a-en([-
Nœ[*≈ -h$v- 636

produce; generate; engender killing women and men{TGP 78}


{C}produces; harbors; transports; increase;
strengthen
dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ - Comment: That which is created is the
definition of product (byas pa).
mode of production/generation/engendering

Tenses: future, present, past, imperative 22


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

Nœn*≈ -a-d$[-f*[- Nœn*≈ -d$-y$r-zdCr# -p%]-f(r-e#-vf- Nœn*≈ -d$-[f-az#-vn-dX[* -a-


647 657 665

{C}puru˝estri a path that is common to beings of small and {MSA}satpuru˝a-karma-kara˚at›


man or woman; man and woman; men and middling capacity performing the actions of a holy/excellent/true
women being
fh]-i#[! Nœ≈*n-d$-en$f-qz#-ifn-n$-D√r-dX-
Nœn*≈ -a-gf-R#n-zu#e-ac-f#-zR^c- Nœn*≈ -d$-dX[* -az#-zdCn-d$-
648 666

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

births a path that is common to beings of great and


middling capacity madhyamapuru˝a
{C}birth-story
fh]-i#[! being of middling capacity; being of medium
Nœn*≈ -az#-cdn-W#-N“-* 650

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

life stories; discourses on [Buddha's previous] y*]-a(z#-vf-cr-‰X^[-v-Nœ≈*-d-v-cr-i#[-v-p(e-fc-D√(-


births N∂Def.:
≈(r-[e(ann-az# -dnf-a!
attitude (1) which is an object of
path of a being of middling capacity
{C}birth-story
practice of both beings of great and middling fh]-i#[!
Nœn*≈ -d$- 651
capacities and (2) in which it is necessary zw(c-dz#-s$]-h·en-v-D√(-v(e-az#-N´(-]n-cr-w(-]z#-[(
initially to train the mind in order to produce a
{MSA,MV,C}puru˝a; {C}jana; {C}pum›n; path of a being of great capacity in one's ]-[^-pc-a-eg·-d(c-[(]-[^-ei*c-dz#-y-]n-dle-az#-
Nœn*≈ -d$-y*]-a(- 659
{C}pu˙s
being; creature; person dnf-a!
Def.: an attitude that is posited from the
{C}mah›puru˝a
{C}person; personality; (some)one; men standpoint of mainly seeking liberation for the
being of great capacity sake of oneself alone, from the viewpoint of
Comment: puru˝a is etymologized as one who
has capacity (nus ldan). {C}great man; great person; superman having turned the mind away from the marvels
of cyclic existence
Nœn*≈ -d$-y*]-a(z-# fh]- 660

Nœn*≈ -d$-er-;e- Nœn*≈ -d$-h[-f-


652 670

{L}puru˝apudgala {MV}mah›puru˝a-lak˝a˚a pram›˚abhÒta


person characteristic of a being of great capacity valid person/being

Nœn*≈ -d$-y*]-a(z-# vf- 661

Nœn*≈ -d$-y$r-r$- 653

Comment: For example, the Teacher Buddha


adhamapuru˝a a path of a being of great capacity (ston pa sangs rgyas).
being of small capacity fh]-i#[! Nœn*≈ -d$-en$f- 671

Nœn*≈ -d$-y$r-r$-∑[-ac-t]- NI#r-Ë*-y*]-a(z#-el]-[dr-[^-R^c-az#-N´(-]n-n*fn-t


654

beings of the three capacities [i.e., small,


special being of small capacity ]-el]-R#n-nrn-‰Xn-p(d-sX#c-[^-’f-f∑*]-[(]-[^-e middling, and great]

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

Nœn*≈ -d$-y$r-r$-∑[-ac-t]-R#-vf- 655


posited from the
standpoint of having come under the influence
a path of a special being of small capacity of great compassion seeking [to attain] an
zeC^d- zeC^d- zeC^dn!eC^d- eC^dn-
fh]-i#[! exalted knower-of-all-aspects for the sake of that which is atomically established and is
other sentient beings' attaining Buddhahood 6 6 2 included within the continuum of a being
cr-w(-]z#-[(]-[^-h°-sX#-fz#-zw(c-dz#-fr(]-fp(-gf-e Nœn*≈ -d$-eo#-f$e-t]- Comment: This is the definition of internal
matter (nang gi bem po).
g·-d(c-[(]-[^-ei*c-dz#-y-]n-dle-az#-dnf-a! {C}mohapuru˝a
Nœn*≈ -d$z-# ‰X[^ -W#n-f-dN“n^ -az#-”^v-[^-eCd^ -a- 673
Def.: an attitude that is posited from the beclouded/ignorant/confused/befuddled person
standpoint of seeking mainly mere high status {C}deluded person
within a future cyclic existence for one's own zeC^d- zeC^d- zeC^dn!eC^d- eC^dn-
Nœn*≈ -d$-[f-a- 663

sake alone that which is atomically established and is not


included within the continuum of a being
Nœn*≈ -d$-y$r-r$-[r-p%]-f(r-az#-vf- {C,MSA}satpuru˝a; {MSA}satpauru˝ya
656

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

Tenses: future, present, past, imperative 23


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

Nœn*≈ -d$z-# fp%- Nœn*≈ -cdn- Nœ-(≈ dc-dX[* -a-


674 684 696

{C}puru˝ak›ra Nœ≈*n-az#-cdn! {C}sa˙vegam ›padyate


{C}(manly) doing; work develop disregard for; develop weariness
j›taka
toward
Nœn*≈ -d$z-# z[([-a-gf-R#n-dle-az#-zd*vC -d- 675
life stories; discourses on [Buddha's previous]
{C}it is a source of anxiety
births
{GD:785} a relation established by the mere
Nœ-(≈ dc-dX[* -ac-zR^c-]- 697
{C}birth-stories
intention of the speaker
Nœ-(≈ 685

sa˙vegam ›padyate{C}
Nœn*≈ -d$z-# b*n-‰X[^ - 676

when/if one has become weary


{MSA}sa˙vigna
mental continuum of a being {C}it is a source of anxiety
grief; sorrow; weariness; pathetic; poor

Nœ-(≈ dc-f#-zR^c- 698

Nœn*≈ -d$z-# b*n-‰X[^ -W#n-dN“n^ -az#-e;$en- Nœ-(≈ dtn-n*fn-t]-Nƒ]# -ac-dX[* -


677 686

{MSA}na khedam ›padyate; {MSA}nodvegam


dN“^- N“^[- dN“^n- N“^n- {MSA}sodveg› sattva-p›can›
›y›ti
ripening poor sentient beings
form included within the mental continuum of not become weary/fatigued/discouraged
a being
Nœ-(≈ d- 687

Nœ-(≈ f*[- 699

Comment: This is the definition of internal


form (nang gi gzugs). {C,MSA,MV}udvega; {C}nirvinna;
{MSA}akhinna
{C}nirveda; {C}udvigna (-cittena);
Nœn*≈ -d$z-# b*n-‰X[^ -W#n-f-dN“n^ -az#-e;$en- 678
{C}khidyati; {C,MSA}kheda; {C}nirvartate; without fatigue/weariness/discouragement
{MSA}nirvid; {MV,MSA}parikheda;
Nœr(≈ - 700
discouragement; sorrow; grief; weariness
dN“^- N“^[- dN“^n- N“^n-
{C}agitation; depressed; meek; disregard for
form not included within the mental continuum Nœr(≈ -d-! dNœr≈ ! N(r≈œ ! dNœr≈ n! N(r≈œ n!
worldly things; sorrow; repentance;
of a being indifference; disgust; anxious; feel exhausted; p›
Comment: This is the definition of external fatigue; turns back; recedes; is made to desist; is keep; sustain; maintain; protect; guard
form (phyi'i gzugs). worn down; tribulation
’v-zdX(c-Nœ≈(r-[e(n-az#-sX#c-
Nœn*≈ -d$z-# b*n-‰X[^ -dN“n^ -a- 679

Nœ-(≈ d-t]- 688

because it is necessary to maintain/sustain the


yoga
dN“^- N“^[- dN“^n- N“^n- {MSA}khedavat
contained/included within the mental discouraged; weary d[e-Nœ≈(rn-b#e-
continuum of a being sustain/protect me
Nœ-(≈ d-[r-V“]-a- 689

Nœn*≈ -d$z-# b*n-‰X[^ -f-dN“n^ -a- Nœr(≈ n-


680 701

{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

{C}defect; hatred; fault

Nœ](≈ -[r-x(]-o]- 704


N*≈œ! N*≈œ! N*≈œn! N*≈œn! akheda-manask›ra{MSA}
{C}j›tam›tra; {MSA}sahodaya taking to mind an absence of
immediately/right/just after being fatigue/discouragement/weariness Nœ≈(]-x(]-
born/produced
Nœ-(≈ dc-zR^c-d- 693
gu˚a-do˝a
{C}when just born faults/defects and good qualities; disadvantages
{C}khedam ›padyate and advantages
Nœn*≈ -;#]-a-xr-Nœ-*≈ d-]#-f-x#]- 683

become discouraged/weary/fatigued
Nœ](≈ -[r-x(]-o]-[e-[dX-* d- 705

{C}to feel fatigue


N*≈œ! N*≈œ! N*≈œn! N*≈œn!
Nœ-(≈ dc-z[^-b*n-an- {MSA}gu˚a-do˝a-bheda
694
{MSA}utpanna˙ punar utpadyate (na-)
differentiating faults and good
what has already been produced is not
{C}nirvit-samjñin qualities/disadvantages and advantages
produced again (=m›yopama-nirv›˚a-dharma-avagam›n)
Nœ](≈ -[r-x(]-o]-[^-n(-n(-xr-[e-ac-c#e-a- 706

{C}with disgust

Nœ-(≈ dc-dX[* - 695


{MSA}do˝a-gu˚a-pratisa˙vedana
thorough knowledge individually of faults and
become discouraged; develop aversion; be good qualities/disadvantages and advantages
averse{S 52.3}

Tenses: future, present, past, imperative 24


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

Nœ](≈ -[^-f#-dXz-( Nœd(≈ -t#r- Nœ-ç db[-zj‹rn-a-


707 718 730

{C}anapar›d(d)ha dNœd≈ ! Nœd(≈ ! dNœd≈ n! Nœd(≈ n! keŸo˚˜uka


not take as a fault/defect/disadvantage hair-net
{C}paritr›˚an› (=tr›˚abhÒta)
{C}free from guilt
Nœeç - 731
protecting; defending; sheltering

Nœ](≈ -zs*]-a- 708


{C}sheltering
Nύe- Nύe- Nύen- Nύen-
Nœd(≈ -a- 719

casting faults; critique; critic bhaya; tr›sa

Nœ](≈ -f-fy#n-a- fear; fright; terror; horror; panic; alarm;


709
dNœd≈ ! Nœd(≈ ! dNœd≈ n! Nœd(≈ n!
dread; fearfulness; trepidation [and
tr›; {C}t›yin; {C}tr›˚a; {MSA}paritr›˚a
{C}nirdo˝a corresponding verbs]
protect; guard; defend; shelter; protector;
flawless; faultless
Nœeç -t#r- 732
guardian; defender; shelter
{C}faultless
protector; shelter; protection
Nœ](≈ -f#-zdXr^ - 710
Nύe- Nύe- Nύen- Nύen-
Nœd(≈ -a-a(- 720

{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

Nœd(≈ -ac-dX[* -t#r- 721

{C}niy›mata; {C}ny›ma; nirdo˝a Nœçe- Nœçe- Nœçen- Nœçen-


faultless; flawless; flawlessness dNœd≈ ! Nœd(≈ ! dNœd≈ n! Nœd(≈ n! {C}trasati
{C}certainly; (lit.: re-drawing); the way of {C}trayate
be afraid; be fearful; dread
salvation (of ⁄r›vakas and Pratyekabuddhas); protect; guard; defend; shelter
{C}be afraid; be alarmed
the fixed condition (of Bodhisattvas); ripening; {C}protects
Nœeç -[r-[rr- 734
(distinctive) way of salvation (of Bodhisattvas);
Nœc(≈ - 722

definite way of certain salvation


Nύe- Nύe- Nύen- Nύen-
Nœ](≈ -f*[-a- 712
Nœ≈(c-d- {MV}tr›sat›-m›na
recite; repeat; support; hold
{C}acchidra; {C}niyama fear and dread; fear and panic
faultless; flawless; flawlessness zj‹]-Nœ≈(c-[r-dnf-N´(f-R#n-rv-d-d‰X-
Nœeç -a- 735

{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

{MSA}niy›m›vakr›nti {C}paritr›sa˚a; {MSA}bhaya; {MV}uttr›sa;


entry into flawlessness {C}keŸa {MV}trasana
fear; fright; afraid; frightened; dread
hair
Nœ](≈ -f*[-ac-zu$e-a-xr-[e-ac-zeCd^ -a 714
{C}terrified; trembling; worry
{C}hair
Nœeç -a-[ee-a- 736

zeC^d- zeC^d- zeC^dn!eC^d- eC^dn- Nœ-ç wr- 724

{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

Nœeç -a-f*[-a- 737


into flawlessness
{C}v›la
Nœ](≈ -x(rn-n$-b*n- 715

{C}hair Nύe- Nύe- Nύen- Nύen-


{MSA}do˝a-parijñ›na {MV}atr›sa
Nœ-ç [r-N∂rç -d$-v-n(en-a- 726

thorough knolwedge of without fear/fright/dread


faults/flaws/disadvantages
Nœeç -az#-‰X-^ 738
keŸa-bhramara-›di
hair, bees, and so forth
Nœ](≈ -x(]- 716

Nύe- Nύe- Nύen- Nύen-


Nœ-ç dCe* n- 727

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

Nœ-ç :√-v-n(en-a-f*[-a- 728

Nœ](≈ -n*v-f#-]^n-a- 717

Nύe- Nύe- Nύen- Nύen-


asat-keŸa-candra-›di
dnv- n*v- dnv[- n*v[- {MSA}uttr›sa-pada; {MSA}tr›sa-sth›na
non-existent hairs, moons, and so forth state of fear/fright/dread
[you are] not able to
Nœ-ç v-s(e-ac- 729

avoid/eradicate/remove/clear
away/eliminate/exclude the fault that...
{C}b›lavedha; {C}b›lavedhan›
{C}split a hair; splitting a hair

Tenses: future, present, past, imperative 25


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

Nœeç -az#-el#z-# e]n-f-x#]-a-i#[- dŒXr- dNœv-a-er-eΩz-# Q√r^ -e#-dX-* f-NI[* -


740 751 761

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

Nœeç -az#-x#[-W#n- 741

”(-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

{C}trembling in mind 40a.1263.1}

Nœeç -ac-z[^-b*n-an- {MSA}kalp›sa˙khyeya


742

dŒXr-f- 752

innumerable/incalculable eons
Nœçe- Nœçe- Nœçen- Nœçen- lalan›
dNœv-a-eCrn-f*[-z[z-d- 764

{C}sa˙jñin left channel


{C}one who perceives; has a notion of passage of countless/innumerable eons
dŒXrn- 753

Nœeç -ac-dX- dNœv-a-eCrn-f*[-a-en$f-


743 765

dŒXr- ŒXr( - dŒXrn- ŒXr( n-


Nœçe- Nœçe- Nœçen- Nœçen- {C}pras›rita; {MSA}nig¸hya (also: bag {MV}trikalp›sa˙khyeya
brkyang = nig¸hya) three periods of innumerable/incalculable eons
{MV}uttrastavya; {MV}tr›sya
extend
dNœv-a-y*]-a(- 766
be afraid; be fearful; dread

dNœ-d- 754

Nœeç -ac-dX-d- 744

mah›kalpa
{C}kasava; {C}kas›ya; ka˝›ya great eon
Nύe- Nύe- Nύen- Nύen- astringent
dNœv-a-Nør( -sCe-[^-f- 767

{MSA}uttr›sa; {MSA}( Ωtras): trasitavya {C}bitter; astringent


that which is to be feared; object of {MSA}naikasahasra … kalpa
dNœr- 755
fear/fright/dread
many thousands of eons
Nœeç -ac-dX[* - 745

dNœr- Nœr( - dNœrn- Nœr( n- dNœv-a-[ae-f*[- 768

fill; fulfill; complete


Nœçe- Nœçe- Nœçen- Nœçen- {MSA}ameya … kalpa
dNœrn- 756
{MSA}( Ωtras): tr›syate; {MSA}sa˙tr›saka immeasurable/uncalculable eons
cause fear/fright/dread; frighten
dNœv-a-dX-* d-Nør( - 769

dNœr- Nœr( - dNœrn- Nœr( n-


Nœ[ç - 746

fill; fulfill; complete {MSA}kalpa-sahasra-ko˛i


dNœ[ç ! Nœ[(ç ! dNœ[ç ! Nœ[(ç ! thousand ten million eons
dNœf- 757

dNœv-a-fr-a(- 770
expel
dNœf! Nœf! dNœfn! Nœfn!
Nœ]ç - 747

{C}upaŸu˝yati; {L}Ÿu˝ {MSA}bahu-kalpa


dry; dry up; wither many eons
tumor
{C}shrivel up
dNœv-az#-f*-zdc-d- 771
Comment: see also gnyan
xv-e-[r-v(-f-[r-xv-e-sC-f(-pfn-t[-dNœfn-a
Nœzç -# Ì°-f(- 748
{C}kalpodd›ha

{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

make; form; produce


dNœf^ - 773

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

Tenses: future, present, past, imperative 26


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

dNœf^ n- dNœ-( d- dNœd≈ -


774 786 795

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

encircle; surround; revolve; circumambulate; Comment: ‚zong-ka-fla {DK 5.9} glosses


{C}netavya turn round; turn [a wheel] mi bskyud pa (asa˙pramo˝at› [Lamotte, 67,
{C}should be guided turn; spread; proceeds; takes place; moves n. 26]) with mi brjed pa (non-forgetfulness).
forward
dNœc^ -dXn- dNœ[*≈ -
777 798

dNœc( -d- 789

satk¸tya (=Ÿrı-pa˛˛a-bandhdin›viŸe˝apada dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ -


sth›pan›t = ma˚˜ala-›di-kara˚›t) dN(œc- N(œc- dN(œc[- N(œc[- {C}avaropa˚a; upadyati; kurute; sa˙janayati;
{C}having honored {C}parivarta; {C}nirdeŸa; {MSA}(pra Ωv¸t): janeti (=janayati); janita; up›day›ti;
pravartayati; {C}pravartan› {MSA}adhi (=adhy›ropa); {MSA}›dhi;
dNœv^ - 778

encircle; surround; revolve; circumambulate; utp›da; utp›dayanti; prabhava¯; v¸ddhi;


generate; produce; engender
turn round; turn [a wheel]
dN^vœ ! N^vœ ! dN^vœ [! N^vœ ! {C}arise; set up; planting; suffers; create;
{C}chapter; revolution; exposition; book;
rouse; arouse; entreat; urge on; incite; urge; engender; generated; produced
section; revolving; turning
exhort dNœ≈*[-dX-
dNœc( -d-dXn-]n- 790

dNœv^ -t#r- 779


that which is produced [definition of effect
('bras bu)]
{C}codayati dN(œc- N(œc- dN(œc[- N(œc[-
dNœ[*≈ -t#r- 799
arouse; entreat; urge on; incite; urge; exhort {C}pradak˝i˚ık¸tya
{C}exhort; warn against; make the charge having circumambulated/ encircled/
surrounded/ revolved/turned dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ -
dNœv^ -]- 780

{C}circulate around; circumambulate {C}upabandhati; {C}upapadyat


generate; produce; engender
dNœc( -dc-dX- 791
{L}pre˝ita
if/when dispatched/aroused/entreated/urged {C}extend to
on/incited/urged/exhorted dN(œc- N(œc- dN(œc[- N(œc[- dNœ[*≈ -t#r-x(rn-n$-dN®-( d- 800

{C}pravartayati; {C}utp›dayi˝yati
dNœv^ -d- 781

encircle; surround; revolve; circumambulate; {C}avaropa˚at›


turn round; turn [a wheel] generate and thoroughly dedicate; produce and
dN^vœ ! N^vœ ! dN^vœ [! N^vœ [! thoroughly dedicate; engender and thoroughly
{C}spread; turn
{MSA}prerita; {MSA}sam›d›pana dedicate
dNœc( -dXn-]n- 792
rouse; arouse; entreat; urge on; incite; urge; {C}planting
exhort
dNœ[*≈ -[*- 801

dN(œc- N(œc- dN(œc[- N(œc[-


dNœv^ -dc-dX[* - 782

{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[*≈ -]n- 802

dNœv^ -f- 783

dNœr≈ ! N(r≈œ ! dNœr≈ n! N(r≈œ n!


exhortation; entreaty; urging on; inciting;
keep; sustain; maintain; protect; guard
dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ -
urging {C}m›payitv›; {C}up›day›ti
dNœr≈ n- 794
produce; generate; engender
dNœv^ -f-fj[-a-dl#]- 784

{C}having planted; produces


in accordance with the exhortation/urging dNœr≈ ! N(r≈œ ! dNœr≈ n! N(r≈œ n!
dNœ[*≈ -]n-d;$r-Nø-* 803

keep; sustain; maintain; protect; guard


dNœv^ [- 785

dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ -


dNœ^v[! Nœ^v! dNœ^v! Nœ^v[! {C}up›du (=up›d›ya)
rouse; arouse; entreat; urge on; incite; urge; {C}beginning with
exhort

Tenses: future, present, past, imperative 27


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

dNœ[*≈ -a- dNœ[*≈ -ac-dX[* -[*- dNœ[(≈ -ac-dR#[-ven-


804 812 822

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

{C}having planted; beget(s); create; generate; dNœ[(≈ - Nœ[(≈ - dNœ[(≈ - Nœ[(≈ -


genesis; arise; raise; give rise to; cause to be dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ - {C}asamprakampyo
produced; bring forth; produces; creator;
{C}janetrı unmovable; unshakeable
begettor; genetrix; drew their strength from;
brought about (from); brought forth; derives its producer; generator; engenderer; creator {C}unshakeable
dignity; one discerns; discerned; exalted; {C}genetrix; begettor; creator
dNœ[(≈ -f#-]^n-n(- 824

derived from; come forth; plant


dNœ[*≈ -ac-fj[-a- 814

dNœ[(≈ - Nœ[(≈ - dNœ[(≈ - Nœ[(≈ -


dNœ[*≈ -a-]n- 805

dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ - {C}c›layati


dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ - {MSA}janaka cannot be moved; cannot be shaken; cannot be
{C}up›du producer; generator; engenderer; creator deflected; cannot move
{C}beginning with {C}shake off; deflect
dNœ[*≈ -dX- 815

dNœ[ç - 825

dNœ[*≈ -az#-zdCn-d$- 806

dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ -


expel
dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ - janya
object produced; that which is produced get tenses
effects that are produced
Comment: That which is produced is the
dNœ]&ç - 826

dNœ[*≈ -ac-dR#[- 807

definition of effect ('bras bu).

dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ - dNœ[*≈ -dX[* - 816


dN&]ύ [! N&]ύ ! dN&]ύ ! N&]ύ [!
{C}janayati {C}sam›gamati (=pr›durbhavanti); {C}upta
produce; generate; engender dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ - make; form; produce
{C}generate {C}utpadyate {C}are brought along; are assembled; come
producer forth; sown
dNœ[*≈ -ac-zR^c- 808

{C}is produced; appear; arises


dNœ]&ç -a- 827

dNœ[*≈ -zdCn- 817


dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ -
{C}janayati
dN&]ύ ! N&]ύ ! dN&]ύ [! N&]ύ [!
produce; generate; engender dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ - make; form; produce
{C}generate effect of production

w- 828

dNœ[*≈ -c#f- 818

dNœ[*≈ -ac-dX-d- 809

{C,MSA}mukha; {C}raŸmi-mukha; {C}da˙Ÿana


dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ - mouth; opening; face; area; verb + kha or ka
{MV}utp›danıyatva; {MV}utp›dayitavya; {ME} utpattikrama = about to (do something)
{MV}utp›ditavya stage of generation; generation stage {C}face; door; marvellous power(?); so also(?)
that which is/is to be
dNœ[(≈ - p(d-w-
819

produced/generated/engendered
about to attain
dNœ[*≈ -ac-dXz-( dNœ[(≈ - Nœ[(≈ - dNœ[(≈ - Nœ[(≈ -
810

{C}c›layati; k˝obhya; ırita (=prerita); zy#-w-


dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ - {MSA}kampana about to die; point of death
{C}avaropitavya arouse; stir; move; cause to go
w-Nœr( -d- 829

will produce/generate/engender; should {C}shake off; deflect


produce/generate/engender; that which is/is to
dNœ[(≈ -]- 820

be produced/generated/engendered dNœr- Nœr( - dNœrn- Nœr( n-


{C}must plant fill out [as in replacing a missing syllable in a
dNœ[(≈ - Nœ[(≈ - dNœ[(≈ - Nœ[(≈ - line of poetry with an extra syllable]
dNœ[*≈ -ac-dXn-v- 811
{C}ve˝˛ate (adhi m›tram)
w-t#e- 830

{C}is (all) twisted


dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ -
dNœ[(≈ -a- 821
someone; some; a certain [person]
{C}sa˙janayati
w-t#e-o^- 831
produce; generate; engender
dNœ[(≈ - Nœ[(≈ - dNœ[(≈ - Nœ[(≈ -
{C}create; generate
{C}k˝obhya; {C}ırita (=prerita); {C}c›layati; in some
{MSA}kampana
arouse; stir; move; cause to go
[a*-w-t#e-o^-
{C}agitated; angry; stirred; said to be; driven in a certain/some edition/editions
along; shake off; deflect

Tenses: future, present, past, imperative 28


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

w-t#e-]-c*- w-[(e-N®]( -a(- w-]-f-p(-d-[r-dtn-a-


832 844 856

someone; some; a certain [person] {MSA}nıla-var˚a {MSA,C} s›vadya


Comment: Standard formula for introducing blue color; color blue involving unseemliness; faulty
another party's opinion in debate texts. Comment: The scope of blue usually includes {C}has blemishes; faulty
green.
w-y*- w-]-f-p(-d-sC-cd-gf-
833 857

w-[(e-et#e-o^- 845

ka˝mır {MSA}anu-m›tra … avadya


Ka˝mır is dot under correct? {C}eka-var˚a even/just a slight unseemliness/fault
as one color; in one color
slash in next item;
item Moslems;
w-]-f-p(-d-f#-frz-d- 858

{C}of one color


Kashmiri
w-[(e-[r-[}-# [r-c(-[r-c*e-dX- frz- frz- frz- frz-
846

w-y*-dX-* dCe-Nƒ-ç d- 834

{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

learned recitation changes/transformations in color and so forth


{C}religious texts (?)
w-[(e-vn-b#]-o^-z[n-a- 852

dVø- Vø- dVøn- Vø(n-


w-o(]-dX[* -a- 839

{C}abhikr›nta-abhikr›nta-var˚› factor directed inwards


{MV}sv›dhy›ya; {MV}sv›dhy›yana {C}who have quite passed beyond materiality {GD:603} an internal cognition [which
of any kind perceives the objectal aspect of an external
perform recitation
object]
w-[(e-b#]-o^-zuf-a- 853

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

facing inwards; directed inwards


color
{MSA}avadya
w-]r-[^-dNø]-a- 866

w-[(e-w(-cr- 842

unseemliness; fault; blemish; blame


color itself c*-l#e-z[(c-d-v-w-]-f-p(-d-f*[-[(! w-]r-dNø]-
{GD:253} hypothetical color in general there is no unseemliness in temporarily putting facing inwards; directed inwards
this aside
w-[(e-e#-e;$en- 843

Comment: The Tibetan may literally mean


color-form; form that is a color “not high in the mouth” even though the term
uses tho in stead of mtho.

Tenses: future, present, past, imperative 29


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

w-Nån( - w-zdX[* - w-v(-dN´c&≈ -d-


867 880 893

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

[dX*! zdX*[! sX* !sX*n!


w-s#cX -dNø]- 868

spotted deer
open; blossom
w-s#Xc-dNø]-a- w-ben- 895

w-N∂c(≈ - 882

facing outwards; directed outwards


dispute; argue; use rough language
N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[-
w-sXc- 869

w-n- 896

face to face in [sexual] union


{C}pragalbha
w-N∂c(≈ -R#-v$n- 883
{C}arrogant yesterday

wK-o- 897

w-sXc# - 870

N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[-


outwards; directed outwards bodies [of god and goddess] face to face [in magpie
sexual union]
ex(]-cr-cr-e#-sXe-fh]-zj‹]-a-w-sX#c-dVøn-an- wr- 898

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

w-sXc# -Vøz-# y- 871

[-W#-fif-dle-x*-b*n- [house-home]; house; home; residence


dVø- Vø- dVøn- Vø(n- exalted wisdom of meditative equipoise in the
wr-a- 900

factor directed outwards continuum of a Bodhisattva Superior who is


{GD:603} an external cognition [which about to attain the third ground, and so forth
{C}pr›s›da
perceives an external object]
w-h·]-et([- 885
house; building; dwelling; abode; domicile;
habitation; structure; edifice; institute
w-sXc# -Vøn-W#-zeCn( - 872

make a decision; limit {C}palatial building; palace


dVø- Vø- dVøn- Vø(n- w-h·]-et([-[qz-dn-[aX[( -az#-N´-( gf-dq([-[(- w[-a-886 901

type which is directed outwards


[e([- ze([- dq([- ze([- verb + la + khad pa = on the verge of (verb)
w-sXc# -dNø]-a- 873

Since it is difficult to make a decision, [I] have [dr-dNœ^c-v-w[-a-


stated just the beginnings of analysis
dNø]- Nø]( - dNø][- Nø]( [- on the verge of bestowing
w-h·]-y([-a- 887
directed outwards; facing outwards initiation/empowerment

wf-R#-;n- 902

limited; decided

w-l*-f#-fp%]-a- 888
morsels of food [i.e., ordinary food]
w-d- 874

Comment: One of the four foods, which


tikta discordance of mouth and heart{TGP-77} according to (1) morsel food (kham gyi zas,
kava˜a˙k›ra-›h›ra), (2) contact food (reg
bitter
w-;n- 889

pa’i zas, sparŸa-›h›ra) which is contaminated


w-dz#-c(- 875

{MSA}bhojana; {MSA}bhojya; {C}bhakt›gra touch that increases the great elements


associated with the sense powers, (3)
food; fare; foodstuff; provisions
bitter taste intention food (sems pa’i zas,
{C}refectory
mana¯sa˙cetan›h›ra) which is intention (or
w-dX-* 876

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

Tenses: future, present, past, imperative 30


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

wfn- wfn-dØn-dX[* - wfn-en$f-


903 911 918

{MSA,MV,C}dh›tu {MV}dh›tu-pu˝˛i wfn-en$f-a-


realm; constituent; element; basic/essential that which increases/improves the {C}tridh›tu; {C}traidh›tuka
constituent; disposition; type; constitution [as constituents; that which improves health
the three realms [i.e., desire realm ('dod
in health]
wfn-p-[[-a- 912
khams, k›madh›tu), form realm (gzugs khams,
e;$en-wfn- rÒpadh›tu), and formless realm (gzugs med
{L}dh›tu n›n›tva khams, arÒpyadh›tu)]
form realm (rÒpadh›tu)
various constituents {C}the triple world; what is in (or: what belongs
[dX*-d! 1 z[([-wfn! 2 e;$en-wfn! 3 [dX*-d! x$v-[}^e [dr-a(-[}^e to) the triple world
e;$en-f*[-wfn!
wfn-en$f-pfn-t[-W#-[dr-a(- 919

’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

Comment: For other divisions see khams du


{C}traidh›tuka
ma and khams tha dad pa. {MV}dh›tv-›yatana in the three realms
wfn-W#-‰Xv-a(- constituents and sense spheres; [eighteen]
904
{C}the triple world; what is in (or: what belongs
constituents and [twelve] sense spheres to) the triple world
{C}ko˛˛a-r›jan
wfn-[^-f- 914

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

space; (6) consciousness {C}traidh›tuka


{MSA}dh›tu-pu˝˛i Comment: These six are frequently cited as {C}the triple world; what is in (or: what belongs
the main bases of designation of a person. In to) the triple world
increase the constitution [as in increasing
the seventh chapter of the SÒtra Unraveling
health]
wfn-en$f-az#-i(]-f(rn-a-Når( -d- 923

the Thought “manifold constituents” (khams


wfn-ei#n-Øn-a- 907
du ma) refers to the six constituents, and
“various constituents” (khams sna tshogs pa)
Når- Nå(r- Nårn- Nå(rn-
dØz- dØ- dØn- Øn- refers to the eighteen constituents. See also {MSA}tridh›tu-kleŸa-prah›˚a
{MSA}dvaya-dh›tu-pu˝˛at› khams; khams tha dad pa; khams sna tshogs abandon the afflictions/afflictive emotions of
pa. the three realms
increase/improve the two constituents;
improve health
wfn-N‘-h·en-a- wfn-en$f-a(-
915 924

wfn-Øn-a- 908

{L}dh›tu n›n›tva traidh›tuka


various constituents all three realms
dØz! dØ! dØn! Øn!
wfn-en$f-f-v$n-a-vn- 925
{MSA}dh›tu-pu˝˛at›; {MSA}dh›tu-pu˝˛i
increase/improve the two constituents;
[dX*-d! x$v-[}^e [dr-a(-[}^e ’f-b*n-
{C}traidh›tuk›nta
improve health [}^e-[r-dt(-d‰X[!! from the entirety of the three realms
wfn-Øn-ac-dX[* -a- 909
Div.: the eighteen consisting of the six objects, {C}the triple world
the six senses, and the six consciousnesses
wfn-en$f-v-dt#rn-ac-R^c-a- 926

dØz! dØ! dØn! Øn! Comment: In the seventh chapter of the


{MSA}dh›tu-pu˝˛i SÒtra Unraveling the Thought “various
{C}traidh›tuka-bandhana-gata
constituents” (sna tshogs pa) refers to the
increase the constituents; improve the bound in the three realms
eighteen constituents and “manifold
constituents; improve health {C}imprisoned in the triple world
constituents” (khams du ma) refers to the six
wfn-dØn-a- 910
constituents. See also khams; khams tha dad
wfn-en$f-n-[e^- 927

pa; khams du ma.


dØz! dØ! dØn! Øn! three realms and nine levels/grounds
wfn-el]- 916

{MV}dh›tu-pu˝˛i Comment: The Desire Realm, the Four


increase the constituents; improve the {MSA}anya-dh›tu Concentrations of the Form Realm, and the
constituents; improve health other constituents Four Formless Absorptions of the Formless
Realm are the nine levels.
wfn-v-fwn- 917

{MV}dh›tu-kauŸalya
skill in the constituents

Tenses: future, present, past, imperative 31


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

wc-et([-a-v- wn-v*]- w^f-


928 937 949

{C}nigraha D√r! v*]! D√rn! v*][! w^f! zw^fn! w^fn! w^fn!


{C}refutation {JH}abhyupagam; {C}upaiti; i˝yate listen; hear; understand; realize
wn-zy*-d- 929
[by-mouth-take]; assert; accept; promise
as noun: assertion; acceptance; promise
zuf-[av-[r-]#-f$-o#-o-v-zw^fn!
pratijñ› {C}approach; come to; run through; implies; listened to Mañjushrı and Muti[ta] {GZ/BG
claim undergo; bear 69a.3}

[*-vn-el]-[d$-f-ac-wn-zy*-d-[e-]#- w^fn- 950

wn-v*]-a- 938

Those other than them who claim to be


M›dhyamikas D√r! v*]! D√rn! v*][! w^f! zw^fn! w^fn! w^fn!
{C}upagata; {MSA}(abhi Ωi): abhyeti; listen; hear; understand; realize
wn-D√r- 930

{MSA}abhyupagama; {MSA}abhyupeta; i˝yate


w^c- 951

[by-mouth-take]; assert; accept; promise


D√r! v*]! D√rn! v*][! as noun: assertion; acceptance; promise {MSA}bh›ra
i˝yate; abhyupagama {C}takes place; can be approached; has burden; load
[by-mouth-take]; assert; accept; promise admitted into himself
w^c-∑*c-d- 952

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

that which is to be asserted/accepted/promised {C}unapproachable

wn-D√rn- wn-v*]-dX[* - 940


932
{MSA}bh›ra-nik˝epa˚a
forsake a burden/load
{MSA}samupeta
D√r! v*]! D√rn! v*][!
w^c-d(c-d- 954

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

{GD:791} contradiction of opinion


dandelion
{LCh}rasa ; Ÿukra
wn-D√rn-a- 934

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

admitted into himself cuckoo


Øen-wn-D√rn-a-c*[- w^-h$c- 944
ityama
[you] have accepted the reason negate; refute; cease; stop
{C}mu˝˛i
cr-e#-fh]-i#[-W#n-eC^d-a-w*en-az#-h°-
wn-f#-v*]- 935
fist
when establishment by way of its own
w^e-N‘- 945

D√r! v*]! D√rn! v*][! character is negated


{MV}anupagama {MSA}nih›ra
w*en-a- 958

[by-mouth-not-take]; not assert; not accept; mist


not promise ityama
w^r- 946

negate; refute; cease; stop


wn-f#-v*]-a- 936

f$]-w^r- w*r-a(- 959

D√r! v*]! D√rn! v*][! {MSA}tamas


{C}ananujñ›na stale
darkness; obscurity; gloom
[by-mouth-not-take]; not assert; not accept; Comment: In general, it is said that after
Comment: mun pa also translates tamas. twenty-four hours any food is "stale." Even
not promise
in a refrigerator, the cold causes it to come
w^r-d$- 947
{C}no consent
into this class.
[hole-small]; small hole
w*rn-a- 960

w^rn- 948

{C}stambha; {JH}m›na; {C}˝˛ambha;


{MSA}unnata
source; source quote
haughtiness; arrogance; puffed up
[r-a(-w^rn-dNø]-a-]#- {C}rigidity; arrogance; support
the first, an indication of the source,

Tenses: future, present, past, imperative 32


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

w*rn-a-[r-dCv-d- w(-d(n-N®]( -a(-fp(r-rf-f-fp(r-NIf-az#-p*-h·f- w(r-„(-d-f*[-a-


961 974 982

{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

covering; veil; lid; affliction These are to be known through/from my own


writings {C}samanubuddha
w*dn-a- 964

[inside-to-enter]; understand; internalize;


w(-d(n-db[-ac-dX- 976

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*f-a-et#e-vn-f*[-a-f#]-o*- {C}plunge (into)


966

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

(the tshom, vicikits›); (6) afflicted view (lta


understand the meaning
ba nyon mongs can, kli˝˛a-d¸˝˛i). Compare
{MV,C}eva; tattva
w(r-[^-y$[-a-f-x#]- 987
zhe sdang (hatred) and khro ba
only; just; sole
(belligerence).
{C}exactly; truly real {C}ananubuddha
w(r-„(-[r-xv-dc-z[(c-[r-r-‰Xv- 980

cr-w(-]z#-[(]-[^- [inside-to-enter-not]; not understand; not


{MSA}pratighopek˝›-m›na understand fully; not penetrate; not realize;
for one's own sake
anger, neglect, and pride not internalize
w(-]-l*n-dX-dz#-N´nç -r*n-ac-e;$r-d- 970
{C}not understood
w(r-„(-d- 981

w(r-[^-y$[-ac-[qz-d- 988

e;$r- zj‹]- d;$r- ;$rn- {MSA}pratigh›ta; {C,MV}pratigha


{MSA}eva-Ÿabden›vadh›ra˚a˙ {C}duranubodha
anger
delimited by the term “only” hard to
understand/penetrate/internalize/realize
w(-]-c*----;*c-]- 971
{C}resisting; impact; aversion
Comment: This is one of the six root {C}hard to understand
if someone says... afflictions (rtsa nyon, mÒlakleŸa): desire
w(r-[^-y$[-ac-dR#-d- 989

('dod chogs, r›ga); (2) anger (khong khro,


w(-]z#-f-z[}n* - 972

pratigha); (3) pride (nga rgyal, m›na); (4) {C} avatara˚a


ignorance (ma rig pa, avidy›); (5) doubt [inside-to-enter-do]; understand; internalize;
z[}*n!z[}*- z[}*n!z[}* -z[}*n- z[}*n- (the tshom, vicikits›); (6) afflicted view (lta realize; penetrate
{C}›ve˚ika ba nyon mongs can, kli˝˛a-d¸˝˛i). Compare {C}introducing
{C}peculiar to; special zhe sdang (hatred) and khro ba
(belligerence).
w(-d(- 973

Tenses: future, present, past, imperative 33


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

w(r-[^-y$[-ac-zR^c- w(r-]-zj‹]-ac-dX[* - ∑[-


990 1001 1014

{C}avatarati e;$r- zj‹]- d;$r- ;$rn- distinguishing feature; feature; distinctive


[inside-to-enter]; understand; internalize; feature; attribute; particular; distinction
{MSA}garbhe˚a dh›rayati
realize; penetrate
∑[-y(n- 1015
hold within
{C}enter on; go into; enters (into); descend;
w(r-]n- 1002
alight; come back to; plunge into; introduces;
take off; fathoms ∑[-ac-R#-y(n-
{MSA}gata distinguishing feature; feature; distinctive
w(r-[^-y$[-ac-z[([-a- 991

from within feature; attribute; particular; distinction;


quality
w(rn-n$- 1003
{C} avaboddhu-k›m›
wish/desrie/want to understand/penetrate D√-f*[-w(-]z#-∑[-y(n-
{C}(wants to) look through to in middle; within distinguishing feature of only Highest [Yoga
Tantra]
w(rn-n$-eo(en- 1004

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

that which is to be understood/penetrated dË([- Ë([- dË([- Ë([-


{L} avaira term expressing an attribute
w(r-[^-y$[-ac-dXz!( 994

non-enmity
∑[-[^-zsen-an- 1018

{C}pratiboddhavya; {C}prativedhayati; {C}non-emnity; lack of hostility


{C}avaboddhavya {C}viŸi˝yate
w(f- 1007

it should be understood/penetrated is distinguished; is elevated; is superior to


{C}should be observed; should penetrate; must {MSA}k˝a˚a {C}is distinguished
see through; should be understood; one should condition of leisure; leisure
∑[-[^-en([-a- 1019
look through to; should understand
Comment: See mi khom pa.
w(r-[^-y$[-ac-dX[* -a- 995
{C}atimananat›; {C}kutsayati; {MSA}(vi
w(f-a- 1008

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

w(r-[^-y$[-ac-dX[* -v- 996

familiar; familiarize; condition to; despise; not care about


familiarization
∑[-ac- 1021
{C}bodhayati
w(fn-az#-vf- 1010
cause to understand/penetrate
{MSA,MV,C}viŸe˝a; {MV}viŸi˝˛a;
{C}make aware of
path of familiarization {GD:264}bheda
w(r-[^-f-y$[-a- 997
attribute; feature; qualification; particular;
w(c-x$e- 1011
distinction; distinguishing feature; distinctive
{C}anavabudhyam›na feature; in particular; particularly;
not understand/penetrate/realize/understand {C}paris›manta; {C}paris›mantaka difference; feature
{C}without understanding; not understanding surrounding area {C}distinction; difference; distinctive (goal)
{C}neighborhood; circumference
w(r-[^-zj‹]- 998

Comment: Used presently to mean ∑[-ac-xr-b#]-o^-y*-dc-en$rn-n(!


“environment.” there is said to be also a very great difference
e;$r- zj‹]- d;$r- ;$rn-
{C}anuŸaya˙-vahati w(c-x$e-o^- 1012
∑[-ac-l#d-o^-b*n-ac-dX!
{C}harbor a latent bias towards you should know the differences in detail
{C}paris›mantaka
∑[-ac-R#-[ez-d- 1022

w(r-[^-d;$r-]n-z[^e-]- in the surrounding area


999

{C}circumference
{C}anuŸayabaddho viharati virm›nanda
w(v-sXr^ - 1013

{C}dwells tied to a basis special joy

∑[-ac-R#-‰X-^ f*[-a- 1023

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

gone within two extracts


{C}(got into the) stomach

Tenses: future, present, past, imperative 34


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

∑[-ac-R#-y(n- ∑[-ac-[e-a-az#-cr-dl#]-R#-Øen-xr-[e- ∑[-ac-z[(en-a-x(rn-n$-h·v-d-


1024 1034 1044

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

{C}viŸe˝a-bh›gıya specification) of a cause; if not, it is a sign


free of qualification (or specification of a
having a distinctive mode
cause. See khyad par ltos pa pa'i rang bzhin {MSA}uttarottara-viŸe˝a

∑[-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

{C}difference; distinction; distinctive (goal) {MV}viŸe˝a


]^n-a-∑[-ac-t]-enc-[^-p(d-a- become distinctive ∑[-ac-[^-zsen-a-
{MSA}udagra
∑[-ac-[^-zeC-( 1037
the new attainnment of a special capacity
superior; exalted; enhanced; distinguished;
∑[-ac-t]-R#-N‘r-dn- 1028

enhance; become distinguished more distinguished

∑[-ac-[^-zeC-( d- ∑[-ac-N∂c≈ -d-


1038 1048

N‘r- N‘r- N‘r- N‘r-


by means of a special appearance {MSA}viŸe˝a-gamana; {MSA}viŸe˝a-g›mitva; N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[
{MV}viŸe˝a-gati
∑[-ac-y-fp%]- 1029
affix a qualification
enhance; become distinguished
∑[-ac-f#-z[}-d-sX-* 1049
viŸe˝abh›gıya
∑[-ac-[^-Ø(en-a- 1039

concordant with enhancement


distinguish the different features
∑[-ac-Ø(en-a- 1030
Ø(en- Ø(en- Ø(en- Ø(en-
∑[-ac-f*[- 1050

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-Vøn( -a-a- 1031


∑[-ac-[^-zsen-a-
{MV,L}viŸi˝˛a; {MV}viŸi˝˛at›; {MV}viŸi˝˛atva {MSA}nirviŸi˝˛at›
involving a qualification superior; exalted; enhanced; distinguished; non-difference; non-distinction
more distinguished; elevated
∑[-ac-Vøn( -a-az#-cr-dl#]-R#-Øen-xr-[e- 1032

∑[-ac-f*[-ac- 1052

{C}distinguished; more distinguished; distinction


correct nature sign involving a qualification {MSA}aviŸe˝e˚a
∑[-ac-[^-zsen-a- 1041

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

because ... is superior by way of divisions


{MSA}viŸe˝a-vikalpa
∑[-ac-[^-dXn-a- 1042
free of qualification conceptualization of
differences/features/distinctiveness
qualified/enhanced [by]
∑[-zsen- 1055

∑[-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

Tenses: future, present, past, imperative 35


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

∑[-ac-v-q^]-doen-az#-q^]-doen-n$-R^c-az# ∑d-y*-y$r- ∑d-a-z[^-dX[* -W#-N“e^ -dN®v-


1056 1066 1077

-dX-* dCe-v-q^]-doen-a- greater or smaller/entailment pervasion;


extent of entailment/pervasion
sa˙sk›radu¯kat›
pervasive suffering of conditioning; suffering
e[en- z[(en- doen!dØen- p(en- of pervasive conditioning; pervasive suffering
imputation of a particular that is an imputation ∑d-y*-dz#-Nœ]
(≈ - 1067

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

overly broad; too broad; too inclusive


-r(-d(-i#[-v-q^]-doen-a-
∑d-zu$e- 1069

e[en- z[(en- doen!dØen- p(en- normative entailment/pervasion; natural


entailment/pervasion;
imputation of just the entity that is an vi˝˚u correct/entailment/pervasion
imputation of attribute Vi˝˚u
Comment: As in "Form is produced " (gzugs Comment: Some followers of Vi˝˚u say that
[dX*-d! 1 Ë*n-∑d-’v-f! 2 V“(e-∑d-’v-f! 3
skye'o); see MO, 105. ⁄›kyamuni is the tenth incarnation of him. p%c-∑d-’v-f! 4 zev-∑d-’v-f!
∑[-f*[- 1058

∑d-zu$e-a- Div.: (1) normative forward


1070

entailment/pervasion; (2) normative reverse


{MV}aviŸi˝˛a vai˝˚ava entailment/pervasion; (3) normative downward
without difference/distinction Vai˝˚ava; follower of Vi˝˚u entailment/pervasion; (4) normative negative
entailment/pervasion
∑[-l^en- 1059

∑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

definiendum is pervaded by not being


[attribute-basis]; substratum; basis of qualities permanent (mtshon bya yin na / rtag pa ma
Comment: See khyad chos (attribute). ∑d- ∑d- ∑d- ∑d- yin pas khyab pa).
{MSA,C}vy›pti; {MSA,MV}vy›pana;
∑[-el#-∑[-y(n-N∂c≈ -d- ∑d-a-f-dXr^ -
1062 1080
{MV,C}vy›pin; {MSA}vy›pta; {MSA}pÒra˚a;
{MSA}pras¸t›; {C}parisphÒ˛a; {MSA}sphura˚a
N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[ pervasion; entailment; fill; pervade; zdX^r- zdX^r- dX^r- dX^r-
aassociate substratum and attribute; penetrate; cover over vy›ptir na bhavati
predication {C}all-pervading; filled with the pervasion/entailment does not exist; there

∑[-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

pervasive objects of observation


∑d-a-wn- 1075

∑d- ∑d- ∑d- ∑d- ∑d-ac- 1082

{MSA,MV}vy›pin; {MV}vy›pana; ∑d-a-wn-D√rn-a-c*[-


{L}vy›pada; {MSA}(Ωsphur): sphurati {C}vy›pin; parisphÒ˛a
[you] have asserted entailment/pervasion; the {C}all-pervading; filled with
entail; pervade; fill; embrace; cover over
entailment/pervasion has been asserted
∑d-ac-dXn-]n- 1083

∑d-y$rn-a- 1065

∑d-a-wn-D√rn-a-c*[- 1076

{GD:692} avy›pti {C}sph›ritv›


too little pervasion; insufficinet entailment; too ∑d-a-wn- having pervaded/filled/penetrated/covered over
limited; too narrow [you] have asserted entailment/pervasion; the {C}diffused; irradiated
{GD:692} insufficient extension; entailment/pervasion has been asserted
under-inclusion

Tenses: future, present, past, imperative 36


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

∑d-ac-dX[* - ∑#f-Nør( -[^- ∑^r-c#]-y*]-eCen-


1084 1096 1107

{C}spharati {C}ŸÒnya-›g›ra Kyung-rin-chen-drak [c.1150 - 1200; a disciple


pervade/fill/penetrate/cover over {C}empty shed of Cha-fla Chö-„yi-Ôeng-gay (phya pa chos kyi
{C}radiates over seng ge)]
∑#f-pd-f*[-a- 1097

∑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

definition of instance/particular (bye brag).


See also khyab byed du 'jug pa'i rang gi rigs at home you (hon.)
yod pa can gyi chos; khyab byed.
∑#f-z[}n# -dX[* -V“]-l#r- ∑*[-cr-h·-
1099 1110

∑d-dX[* - 1086

{C} kula-sa˙stava-sa˙prayukta you (hon. pl.)


pervader {C}intent on familiarity with the families (of the
∑*z-$ 1111
Comment: Pervader is a definition of faithful)
generality (spyi).
∑#f-a- m›nava; ŸiŸya
1100

∑d-dX[* -W#-c√r^ - 1087


boy; youth; children
{C}kula; {C}g¸hin; g¸hasta
∑*c-zw(n- 1112
pervasive wind householder
Comment: One of the five winds. {C}family
Comment: One of the two types of Buddhists
∑*c! z∑*c! ∑*c[! z∑*c[!
∑d-dX[* -[r-zev-dz#-cr-dl#]- 1088

(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

byung ba), i.e., monastics.


∑d-dX[* -[^-zu$e-az#-cr-e#-c#en-x([-a-t]-R#-y( 1089

∑*c! z∑*c! ∑*c[! z∑*c[!


n- phenomenon which has a type engaging it as a ∑#f-a-[r-cd-o^-dXr^ -d-
1101
{MSA}vahana; vik˝ipta; vinihita
carry; bear; bring
pervader zdX^r- zdX^r- dX^r- dX^r-
∑*c-dc-R^c-a- 1114

Comment: This is the definition of {MSA}g¸hi-pravrajita-pak˝a


instance/particular (bye brag). See also householders and those who have left the {C}uhyam›na (=preryam›˚a)
khyab bya; khyab byed. household (i.e., monastics) {C}borne along

∑d-dX[* -f-[f#en-a- ∑#f-ac-R^c-


1090 1102

∑([- 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

that which is observed as a common locus such


∑d-zdCv* - 1091

homelessness; homeless that (1) it is an established base, (2) it is not


itself, (3) non-it is it, (3) its isolate is not
related pervasion ∑#f-]n-∑#f-f*[-ac-cd-o^-dX^r-d- mutually exclusive with
∑fn- 1092
went forth from home to homelessness [i.e., isolate-phenomenon-of-the-third-type
became a monastic
w-[(e-y(n-t]! ∑([-∑([-W#-V“(e-a-x#]-ac-pv!
courtyard; hall Comment: Compare rang khyim. ∑([-el#-eC^d-az#-sX#c!
∑#- 1093
it follows with respect to the subject, color, that
∑^-fy(e- 1105

it is its own self-isolate because of being an


{C}kukkura; Ÿva; Ÿv›n {C}gopati; {C}v¸˝abhi established base
Comment: A subject marker in logical texts.
dog supreme bull; king bull [used also to refer to a The first example given above is the
leader of humans]
∑#-f- 1094
definition of ldog chos phung sum tsam po
{C}lordly bull; majestic man ba (isolate-phenomenon-of-the-third-type),
western channel at the heart illustrations of which are dgag pa (negative
∑^-fy(e-o^-zR^c-d- 1106

phenomenon), dngos po'i spyi


∑#f- 1095

(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

Tenses: future, present, past, imperative 37


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

∑([-W#-x#]-a-f*[-a- ∑([-p-[[-Wr-x#]! el#-fp%]-f#-nC[# -az#-y(n- „-f-


1116 1123 1131

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

anything to be it even though it exists. For


instance, ka bum (pillar and pot) exists, but w^-„e-
there is nothing that is both pillar and pot; zdX^r- zdX^r- dX^r- dX^r- [semen-blood]; semen and blood; initial embryo
even pillar and pot are not pillar and pot since (1) it is different from that and (2) it has arisen
„e-qCn# - 1133
they are not both. Put another way, Dick and from that
Jane are not Dick and Jane. Comment: This is the definition of de byung
{L}nayuta
'brel (causal relationship/ relationship of
∑([-W#-x#]-a-f*[-a-xr-x#]-D√z( -# x$v-[^-dX-c$r-d- 1117

{C}one hundred thousand million; an


provenance).
incalculably large number
xr-x#]-az#-el#-fp%]-ac-[f#en-a- ∑([-[*-[r-p-[[-er-l#e 1125

„e-zp%r- 1134

[f#en- [f#en- [f#en- [f#en-


that observed as a common locus which is (1) [*-[r-d[e-i# [-et#e-az#-N´-( ]n-zdCv* -d-eCd^ -a- drinking blood
(1) it is different from that and (2) relation is
something of which being it does not exist and
„e-[r-w^-d-[r-c√r^ - 1135

(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

∑([-[(]-[f-a-xr-x#]-y(n-d[e-f*[-an-cd-o^- blood goiter


1126

„#- 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

phenomena {C}seat(s); pulpit; many; multitude


Comment: In the Mind-Only system, this is
xr-x#]-az#-el#-fp%]-ac-[f#en-a- „#-nCr( -V“-* dg]- 1138

given as the reason why the thoroughly


[f#en- [f#en- [f#en- [f#en- established nature is called the Tri-Ôong-day-·zen (king of Tibet, r. 755-797)
that observed as a common locus which is (1) "ultimate-non-nature" (don dam pa ngo bo
„#[- 1139
something of which being it exists and (2) also is nyid med pa, param›rthani¯svabh›vat›).
suitable as an object of an awareness
∑([-Nåd( n-ac-R#n-b#e- 1127

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

∑([-f#r-[r-d”n-dle-a-gf-x#]-R#-cr-e#-fh „#[-a- 1128 1140

[*-V“e( -Nød( n-W#n-∑([-V“e( -[e(n- ]-i#they


[-W#[i.e.,
n-f-eCimputational
d^ -a- natures] are only „#[! z„#[! „#[! „#[!
V“(e- V“(e- V“(en- V“(en- {MSA,MV}nayana
(1) it!is different from phenomenon and (2) it posited by names and terminology and are not lead; lead through; guide
must cease through the power of that ceasing established by way of their own character as noun: leader; instruction
Comment: This is the definition of 'brel ba Comment: This is the reason given in the
„#[-x#e- 1141

(related phenonenon). Mind-Only system for saying that


imputational natures are
∑([-p-NI[-W#-[dr-e#n-dle-a-f-x#]-ac-cr-e#- 1122
"character-non-natures" (mtshan nyid ngo [lead-letter]; manual of instruction(s)
bo nyid med pa, lak˝a˚ani¯svabh›vat›).
„#fn- 1142

fh]-i# [-W#n-eCd^ -az#-[r(n-a(-


they are things established by way of their own „- 1129

law; rule; ethics


character without being posited through the
force of verbal conventions
sparrow hawk N∂≈#]-an-v(rn-Nå≈([-„#fn-∑#n-d[*-
„-d(- 1130
Comment: In the Mind-Only system, this is from giving, resources; from ethics, happiness
given as a reason why other-powered natures Comment: Used as an abbreviation for tshul
exist ultimately. {MSA}citra khrims (ethics).
mottled; variegated
Comment: Used to refer to the mottle of
colors on the wings of a butterfly.

Tenses: future, present, past, imperative 38


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

„#fn-zyv- „*v-f*[-a- „(-d-;#v-e](]-


1143 1153 1160

{C}du¯Ÿıla anapatr›pya {MSA}krodh›bhibhÒti


deviant ethics; non-ethical; immoral; ethically non-embarassment overwhlem belligerence; overwhelm
disordered Comment: This is one of the twenty wrathfulness
{C}immoral secondary afflictions (nye nyon nyi shu,
„(-d-d;([-a- 1161

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

jealousy (ır˝y›); (6) miserliness (m›tsarya); withstand/bear/forbear/endure/tolerate


(7) deceit (sgyu, m›y›); (8) dissimulation belligerence/wrath
{C}Ÿılavat
(g.yo, Ÿ›˛hya); (9) haughtiness (rgyags pa,
„(-dc-dX[* - 1162
endowed with ethics
„*v-x([-a- 1154

{C}gifted with ethics; endowed with ethics (or


{C}›kruŸati
good conduct)
{LCh,C}apatr›pya {C}insults, abuses
„^r-„^r- 1145
embarrasment
„(-d(- 1163

{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

effort (brtson 'grus, vırya); (8) pliancy (shin „(-ei*c-[r-dtn-l#r-„(-d(-”(-Ë*-Vø-dn-e;#en-az(!


[wash-perform]; perform ablution; wash;
„*v-x([-a-[r-r(-h- 1155
He has a wrathful frown, and he looks with the
ablute wrathful-vajra gaze {Dor 25a.6/ 233.6}
{C}hrır-apatr›pya
„*en- 1148

„(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

Fierce Black Goddess


„(-d- 1158

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

krodha); (2) resentment ('khon 'dzin, {C}up›dhy›ya


{MSA}hrı-yukta upan›ha); (3) concealment ('chab pa, preceptor; abbot; professor; scholar
endowed with a sense of embarassment/shame mrak˝a); (4) spite ('tshig pa, prad›sa); (5) {C}preceptor
jealousy (ır˝y›); (6) miserliness (m›tsarya);
Comment: See khrel yod pa.
(7) deceit (sgyu, m›y›); (8) dissimulation
fw]-a(-y*]-a(-Dµ-dX-v*en-V“]-zdX*[-v-cd-o^-dX^r-Nø*!
„*v-f*[- 1152
(g.yo, Ÿ›˛hya); (9) haughtiness (rgyags pa, [Mañjushrıkırti] became a monstic in the
presence of the great preceptor Bhavya,
„(-d-t]- 1159

anapatr›pya Bh›vaviveka {GZ 66b.2}


non-embarrassment; unabashedness Comment: This word often means "abbot," but
{MSA}krodhana
Comment: See next entry. it also refers to someone versed in a topic.
belligerent; wrathful

Tenses: future, present, past, imperative 39


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

fw]-a(-z[}-d- fwn-a- fwn-az#-cr-dl#]-t]-


1169 1177 1187

{MSA}up›dhy›ya-kalpa {MV,MSA}pa˚˜ita; {MSA}kuŸala; {C}pa˚˜ita-j›tıya


like a preceptor/abbot/professor {MSA,C}kauŸala; {MV,MSA}kauŸalya; having the nature of a wise person/scholar
{C}dak˝a; {MSA}budha; {MSA}vicak˝a˚a; {C}intelligent
fwz- 1170
{MSA,C}vijña; {C}vidu; {MSA}vidus; pa˚˜i˛a
adjective: skillful; wise; skilled; proficient
fwn-ac- 1188

ambara; {MSA}›k›Ÿa; {C}vyoma noun: scholar; the wise; wise person


space; sky {C}circumspect; beneficial; skill; clever; proficiently; skillfully
expert; discerning; experienced
]f-fwz- ‰X^[-[dr-f]-re-[r-dtn-a-v-fwc-ac-N∂≈rn-n(!
space
’v-zdX(c-‰X^[-v-fwn-az#-f#-en$f! [He] trained proficiently in the tantras and
z[^n-f-dXn-W#-]f-fwz- [(]-v-fwn-a-nrn-‰Xn-enr-d! initiations together with their quintessential
instructions.{GZ 64a.1}
uncompounded space h‹e-v-fwn-a-bZW-eb**n-ei*]!
fwn-ac-V“]- 1189

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

Comment: smra mkhas = v›k-kara˚a{MSA}.


fwn-a-v-zdXr^ -dz#-[(en-az#-e]n- 1183

necessary; important
fwn-eCd^ - 1176

zdX^r- zdX^r- dX^r- dX^r- r*n-ac-fw(-d-


fwn-eC^d-Ë*-[e*-v*en-[av-d;r-a(- topic of qualm arising in scholars/the wise definitely necessary
Kay-drup [1385-1438; one of ‚zong-ka-fla's
fwn-a-b*n-sXc# -zu#e-Ø*]- 1184

f∑^[- 1197

two main students and 3rd abbot of Gan-den


(dga' ldan) monastery] {C} loka-vidusya
{C}for the sake of knowing the world (?)
f∑^[! f∑^[! f∑^[! f∑^[!
{MSA}mu˝˛i
fwn-az#-zu%e-az#-’f-db[- 1185
fist; keep; hold; retain; conceal
Comment: dpe mkhyud means to hold onto
{GD:847} Commentary on the Entry Gate of books and thus an unwillingness to lend
the Wise [by ⁄›kya Chok-den (Ÿ› kya mchog books; this is how it comes to mean
ldan)] miserliness with respect to the doctrine.

fwn-az#-[f#en-a-
1186

f∑*]- 1198

f∑*]- f∑*]- f∑*][- f∑*][-


fwn-ac-dX
[f#en-[
* -az# -[f#[f#een-a-
[f#en- n- [f#en- {C}j›nit›; {C}jñ›na; {C}jñ›to; {C}buddha;
kauŸaly›lambana {MSA}boddh¸; {LCh}vid
object of observation for [developing] skill exalted wisdom; know; wisdom (hon.);
knowledge; cognize; cognition
{C}cognize; known; cognized; Buddha

Tenses: future, present, past, imperative 40


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

f∑*]-]n- zw^fn- zw(c-R#-[W#v-zw(c-


1199 1208 1216

f∑*]- f∑*]- f∑*][- f∑*][- w^f! zw^fn! w^fn! w^fn! {MSA}pari˝an-ma˚˜ala;


{MSA,C}par˝an-ma˚˜ala
{C}buddhv› listen; hear; understand; realize circle of attendants; circle of companions;
having known/cognized/realized zuf-[av-[r-]#-f$-o#-o-v-zw^fn! circle of the retinue
{C}having known
listened to Mañjushrı and Mutita {GZ/BG {C}circle of the assembly

f∑*]-a- 1200
69a.3}
zw(c-R#-Nœ-*≈ d(- 1217

zw^c- 1209

f∑*]- f∑*]- f∑*][- f∑*][- {MSA}parijana


{C}jñ›na; {C}jñ›ta; {C}j›n›ti; {C}praj›n›ti; responsibility; burden; carry; take on a burden being who is in the retinue
{C}praj›nayati; {MSA}boddh¸; {LCh}vid;
d[*-d-[r-V“]-ac-dX-dz#-zw^c- zw(c-R#-]r-[^- 1218
{MSA}( Ωvid): vetti
exalted knowledge; exalted knower; responsibility of causing them to have happiness {MSA}par˝atsu
knowledge; know; exalted wisdom; wisdom
zw([- in the retinue
1210
(hon.)

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

sit; set; settle {C}wander about (in birth-and-death)

zw([-ac-zsen- 1212
f∑*]- f∑*]- f∑*][- f∑*][-
zw(c-‰X-fh·-f#-z„^en-a- 1221

treasure of exalted knowledge {C}visi˝˛a


z„^e- z„^e- z„^en- z„^en-
f∑*]-dl#]-[^- 1202
{C}distinguished
{C}s›garopamay› par˝ad› ak˝obhyaya
zw(]- 1213

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

great diseases of the combination of wind, bile,


and phlegm {MSA}dÒr›ntika-par˝at-tulya-Ÿrava˚a
zw(]-[^-zj‹]-a-
Comment: In the Tibetan medical system, one retinue near and far similarly hear
upan›ha
of the three primary elements promoting
zw(c-[r-dtn-a- 1224

health, when balanced, and disease, when resentment


imbalanced--the other two being wind Comment: This is one of the twenty
{MSA}sa-pariv›ra
(rlung) and phlegm (bad kan). The three are secondary afflictions (nye nyon nyi shu,
upakleŸa): (1) belligerence (khro ba, together with the retinue/companions
called the three problematics (nyes pa, doŸa),
krodha); (2) resentment ('khon 'dzin,
zw(c-[r-Vør^ -d- 1225
often mistranslated as "humours," which are
necessarily fluids whereas wind is not a fluid. upan›ha); (3) concealment ('chab pa,
mrak˝a); (4) spite ('tshig pa, prad›sa); (5) {C} sabh›Ÿraya
f„#n-V∂- 1204
jealousy (ır˝y›); (6) miserliness (m›tsarya); {C}assembly-hall
(7) deceit (sgyu, m›y›); (8) dissimulation
zw(c-z[n- 1226
bile goiter (g.yo, Ÿ›˛hya); (9) haughtiness (rgyags pa,

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

Tenses: future, present, past, imperative 41


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

zw(c-d- zw(c-d-[r-l#-d-c(-et#e-a- zw(c-dz#-


1228 1240 1250

{MV,MSA,C}sa˙s›ra; {MSA}sa˙sarat›; {MSA}sa˙s›ra-Ÿ›nty-eka-rasa {C}bhava


{MSA}sa˙v¸ti the one/single/sole taste of cyclic existence and {C}becoming
cyclic existence; cycle [of powerless birth, peace
zw(c-dz#-zw(c-v(- 1251

aging, sickness, and death]


zw(c-d-]-‰X-^ d- 1241

{C}transmigration; birth-and-death {C} sa˙s›ra-cakri

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

assert cyclic existence


{C}bound up with samsara; 'which afflict on the
zw(c-d-u#-nC[# - 1230
plane of samsara'; belonging to samsara {C}sa˙s›ra-srota
continuum of cylcic existence
zw(c-d-]-e]n-a- 1242
{C}asa˙s›ram {C}the flood of birth-and-death
as long as cyclic existence lasts; as long as
{C}sa˙s›-gata
zw(c-dz#-fr(]-fp(- 1253
there is cyclic existence
dwelling in cyclic existence
{C}as long as the samsaric world lasts
{C}subject to birth-and-death high status within cyclic existence
zw(c-d-u#-nC[# -ac- 1231
Comment: The term mngon mtho
zw(c-d-]-Nå[(≈ -a- 1243

(abhyudaya) refers to elevated (ud) states,


{MSA}y›vat-sa˙s›ram i.e., the happinesses, of humans and gods
as long as cyclic existence lasts; as long as Nå≈[- Nå≈([- Nå≈[- Nå≈([- relative to animals, hungry ghosts, and
there is cyclic existence {C}sa˙s›r›vacara hell-beings within the five types of lives in
coursing in cyclic existence cyclic existence.
zw(c-d-eo(r-d-f*[-i#[- 1232

{C}bound up with samsara; 'which afflict on the


zw(c-dz#-y(n-t]- 1254

plane of samsara'; belonging to samsara


eor- eo(r- dor- p(rn-
zw(c-d-;[-W#-dc-[^- {C}sa˙s›ra˚a-dharmin
1244
{MSA}sa˙s›r›ty›ga
non-forsaking of cyclic existence subject to cyclic existence
{C}›sa˙s›r›t {C}subject to wandering about in
zw(c-d-dNø]* -a- 1233
until the extinction of cyclic existence birth-and-death
{C}throughout the round of birth-and-death
zw(c-dz#-N“e^ -dN®v- 1255

dNø]* - Nø]* - dNø]* [- Nø]* [-


zw(c-d-x(rn-n$-eo(r- 1245

{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

thoroughly renounce/forsake/give up cyclic


{MV}anavar›grasya … sa˙s›rasya existence root of cyclic existence
cyclic existence without beginning or end
zw(c-d-x(rn-n$-f#-eo(r-d- zw(c-dz#-;e-a-
1246 1257

zw(c-d-[e-o^-x(rn-n$-dN®-( 1235

eor- eo(r- dor- p(rn- contamination of cyclic existence


{MSA}sa˙s›re pari˚›man›
{MSA}sa˙s›r›parity›ga
zw(c-dz#-;e-a-[r-dtn-a- 1258
thoroughly dedicate to those in cyclic existence
non-renunciation/non-forsaking of cyclic
zw(c-d-[r-fp%]-a-i#[- 1236
existence together with a contaminated phenonemon of
cyclic existence
zw(c-d-x(rn-n$-b*n-a- 1247
{MSA}sa˙s›r›nukÒlat›
zw(c-dc-zw(c-]n- 1259
concordant with cyclic existence
{MSA}sa˙s›ra-parijñ›na
zw(c-d-[r-fX-r]-vn-z[n- 1237
thorough knowledge of cyclic existence {C}sa˙s¸tya
having wandered/travelled in cyclic existence
zw(c-d-vn-r*n-ac-zdXr^ -d-
1248
{MSA}sa˙s›ra-nirv›˚a
{C}after he has wandered about
cyclic existence and nirv›˚a; sa˙s›ra and
zw(c-dc-zR^c-d- 1260
nirv›˚a

zw(c-d-[r-fX-r]-vn-z[n-a-v-f#-e]n-a-i#[ r*n-zdX 1238 r^ -^r- zdX^r- dX^r- dX^r-


zdX
{MSA}sa˙s›r›n ni¯sara˚a˙ zR^c- zR^c[- R^c- R^c[-
{C}sa˙sarati
- {MSA}aprati˝˛hita-sa˙s›ra-nirv›˚atva definite emergence/deliverance/leaving from
cyclic existence cycle/travel in cyclic existence
not abiding in cyclic existence and nirv›˚a; not {C}wander about (in birth-and-death)
zw(c-d-v*]-a-[r-Når( -d- 1249

abiding in sa˙s›ra and nirv›˚a


zw(c-dc-fr(]-fp(-dX[* - 1261

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

Tenses: future, present, past, imperative 42


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

zw(c-dc-eo(en-a- zw(c-v(n-N´c&≈ -d- zw(c-en$f-x(rn-n$-[e-a-


1262 1275 1283

{MSA}sa˙s›ra-gata {MV,MSA,C}cakra-vartin {C}trima˚˜ala-pariŸuddhi


included in cyclic existence universal monarch thoroughly devoid [of conceptualization] of
Comment: A universal monarch rules by way three spheres [i.e., agent, action, and object]
zw(c-dc-x(rn-n$-dN®-( 1263

of a wheel. {C}three-fold perfect purity


{MSA}sa˙s›re pari˚›man›
zw(c-v(n-N´c&≈ -dz#-‰Xv-a(- z∑f-
1276 1284

thoroughly dedicate to cyclic existence [i.e., to


those in cyclic existence] {C}r›ja-cakravartin z∑f! z∑f! z∑fn! z∑fn!
king who is a universal monarch
zw(c-dn-zu#en-a- 1264
wander
{C}universal monarch
z∑fn- 1285
{MSA}sa˙s›ra-bhıta
zw(c-v(n-dN´c&≈ -dz#-‰Xv-a(- 1277

frightened by cyclic existence


z∑f! z∑f! z∑fn! z∑fn!
dN´≈&c- N´≈&c- dN´≈&c[- N´≈&c[-
zw(c-l#-c(-et#e-a- 1265

{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

zw(c-en$f-wn- {C}is twisted; curl and turning

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

blangs pa red), (2) the reason (rtags khas


blangs pa red), and (3) the opposite of the bringing the three exalted bodies to the path
middle wheel [of the teaching, mainly the
predicate of the consequence (gsal ba'i
Perfection of Wisdom SÒtras]
z∑*c-zw(n- 1290

zlogs phyogs khas blangs pa red). Spoken or


zw(c-v(-Ì‹dn-Nør( -[r-V“]-a- 1271
shouted in debate by the challenger to
∑*c! z∑*c! ∑*c[! z∑*c[!
zw(c-en$f-R#n-[e-a- 1280
{C}sahasr›racakra ability to bear; capacity to do so
wheel having a thousand spokes
{MSA}Ÿuddha trima˚˜alena
z„#-b#r- 1291

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

precious wheel {C}creeper; creeping plant


{C}precious wheel {C}trima˚˜ala-viŸuddhat›
z„#en- 1292

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

{C}trima˚˜ala-viŸuddhi rain clouds gathered in the sky


{MSA}cakr›di-sapta-ratna devoid [of conceptualization] of three spheres
z„#[- 1293

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

Tenses: future, present, past, imperative 43


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

z„#[-a- z„^e-ac-dX-d- z„^v-zw(c-


1294 1304 1314

{MV}nayana z„^e- z„^e- z„^en- z„^en- {C}yantra


lead; lead through; guide device; machine
{C}vikopayati
as noun: leader; instruction {C}machinery
{C}do harm; upset; disturb
z„#v-de-yen- z„^v-zw(c-N∂c≈ -d-
1295 1315

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

z„^e- z„^e- z„^en- z„^en- error


z„^e- z„^e- z„^en- z„^en- {C}k˝ubhita; {C}up›y›sa; {MSA}kopa;
z„^v-‰X-^ Ø*]-v-x([-a- 1318

{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„^en-ac-zR^c-d- consciousness to which, in dependence upon


1308

the eyes [which are the basis of an eye


z„^e- z„^e- z„^en- z„^en- z„^e- z„^e- z„^en- z„^en- consciousness] being affected by opthamalia,
{C}an›sv›danat› one moon appears as two (mig rab rib kyis
{C}k˝obha˙ gacchati bslad pa la brten nas zla gcig zla gnyis su
{C}no enjoyment; derive no enjoyment become distrubed/agitated/angry snang ba'i dbang shes). This is one of the
z„^e-a-f*[-a- {C}get into a rage
1300
seven types of facsimiles of direct perception
(mngon sum ltar snang): mistaken
z„^r- 1309

z„^e- z„^e- z„^en- z„^en-


z„^v-‰X-^ [*-f-pe-ŒX]* -v-x([-a- 1319

{C}akopan›; {C}ak˝obha˚at›; {C} avik˝epa z„^r-! z„^r-! z„^rn! z„^rn!


non-disturbance; non-anger; absence of anger; {C}prarohati that having a cause of error/mistake in the
non-agitation immediately preceding condition
come into being; be born
{C}immovability; undisturbed; imperturbility; Comment: An instance of this is a sense
{C}grow up
absence of distractions; non-disturbance; consciousness to which the area appears as
z„^rn- 1310
non-distraction red in dependence upon the mind's being
disturbed by anger (yid zhe sdang gis dkrugs
z„^e-az#-n*fn- 1301

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„^[- ba'i rtog pa), conventional conceptions (kun


1311
mind of disturbance; disturbed/agitated mind
{C}watchfulness
z„^v-‰X-^ e]n-v-x([-a- 1320

dqC^! z„^[! dqC^n! „^n!


z„^e-az#-n*fn-zez-gf-xr-Nœ[*≈ -ac-f#-dX[* -[*- 1302

bathing; ablution that having a cause of error/mistake in the


abode
dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ -
z„^[- 1312

Comment: An instance of this is an eye


{C}cittotp›dam api na k˝obhayati consciousness which, in dependence upon
does not generate even any mental dqC^! z„^[! dqC^n! „^n! one's abiding in a boat, sees trees as moving
disturbance/agitation (grur zhugs pa la brten nas ljon shing 'gro
bathing; ablution; bathe
{C}does not get angry even in his mind bar snang ba'i dbang shes). This is one of the
z„^v- 1313

seven types of facsimiles of direct perception


z„^e-ac-zR^c-l#r- 1303

(mngon sum ltar snang): mistaken


z„^v! z„^v! z„^v[! z„^v[! conceptions ('khrul ba'i rtog pa),
z„^e- z„^e- z„^en- z„^en- {MV}bhr›nti conventional conceptions (kun rdzob kyi
{C}k˝ubhyati mistake; be mistaken; be confused; err
become disturbed/angry/agitated as noun: mistake, error
{C}get angry with

Tenses: future, present, past, imperative 44


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

z„^v-‰X-^ x$v-v-x([-a- z„^v-az#-n*fn- e-[^n-


1321 1331 1341

that having a cause of error/mistake in the {C}vibhr›nta-citta when?; at what time?


object mistaken mind
e-]- 1342

Comment: An instance of this is a {C}confused thought


consciousness to which a firebrand wheel
z„^v-ac-dX[* -a- where?
1332

appears in dependence upon quickly turning


a fire brand ('gal med myur du skor ba la {MSA}bhr›nti-karatva
e-]-dl^en-
brten nas 'gal med 'khor lor snang ba'i where [so-and-so] lived
that which causes mistake
dbang shes). This is one of the seven types of
e-]n- 1343
facsimiles of direct perception (mngon sum
z„^v-d- 1333

ltar snang): mistaken conceptions ('khrul


ba'i rtog pa), conventional conceptions (kun from where?; from whence?
z„^v! z„^v! z„^v[! z„^v[!
z„^v-N‘r-x([-fw]- e-ac-
1322 1344
{LCh}bhr›nta; {TN}bhr›nti
mistaken; illusion
N‘r- N‘r- N‘r- N‘r- where?
cr-e#-N‘r-x$v-v-z„^v-d-
e-a$c- 1345
thattwhich is mistaken regarding the
mistaken with respect to its appearing object
appearance [of its object]
z„^v-d-[ee-a- camphor
1334

z„^v-a- 1323

e-h[- 1346

refutation of mistaken [views]


z„^v! z„^v! z„^v[! z„^v[!
z„^v-d-Ø(e-a- how many?; how much?
1335

{C}skhalita; bhr›ntu; {MSA}bhr›nta;


{MV}bhr›ntatva; {MSA,MV}bhr›nti
e-h·[- 1347

mistake; be mistaken; be confused; err z„^v-az#-Ø(e-a-


as noun: mistake, error mistaken concepttal consciousness/conception how many?; how much?
trip up; revolving (deluded) Comment: An instance of this is a conceptual
e-c*- 1348

consciousness apprehending sound as


z„^v-a-f#-frz- 1324

permanent (sgra rtag 'dzin rtog pa). This is what?


one of the seven types of facsimiles of direct
frz- frz- frz- frz-
e-v- 1349
perception (mngon sum ltar snang): mistaken
{MSA}aparyasta conceptions ('khrul ba'i rtog pa),
unmistaken; non-erroneous; not having conventional conceptions (kun rdzob kyi {C}kuta
mistake/error rtog pa), inferential conceptions (rjes dpag how?; where?
gi rtog pa), conceptions arisen from {C}how?; where?
z„^v-a-f*[-a- 1325

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

interrogative particle; all [of a certain


{MSA}bhr›nti-lak˝a˚a number]
character of mistake; mistaken character; slowly; gently
{C}marvellous power
definition of mistake Comment: Nga-Ûang-lek-den (ngag dbang
en$f-e- legs ldan) suggested that ga le may have
all three; the three derived from gang legs (whatever is good).

Tenses: future, present, past, imperative 45


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

ee-a(- er-e#-xr- er-[^-xr-f-n(r-d-


1353 1365 1378

difficult; hard any; of any n(r- n(r- n(r- n(r-


[ee-dX-∑d-y*n-a- 1354
;d-f(z#-[(]-[*-D√(-er-e#-xr-x$v-[^-f#-c$r-d-f#]-R#- {MSA} ka˙cid-gata (na-)(from kim)
it is not that the meaning of the profound not gone anywhere
too extensive object of negation/refutation [emptiness] is not suitable to be the object of
er-[}]-[}]- 1379

any mind
er- 1355

whatever you thought; whatever might be


er-e#-N√[-[^- 1366

{LCh}ka, {C}katara; {MSA}yad; imagined


{MV.IV.4}katame Comment: Used in logical texts to indicate a
for what reason?; for the sake of what?; for
relative and interrogative pronoun: what; state of utter absurdity in which anything
the sake of which
who; which would be true.
er-e#n- 1367

pdn-er-v-dØ*]-]n-
er-sXc# - 1380

method in dependence on which {MSA}yena


{C}yatas; {MV}yad-artham
er-dNœ^c-dz#-[dr-[*- interrogative or correlative particle: by what;
because; for that reason; for the sake of; why?
by whom; by which
initiation which is bestowed Comment: Used often as a correlative with
Comment: Used often as a correlative with
de phyir.
e-ã´zΩ -# Q√r^ - de.
1356

er-d- 1381

er-e#n-Nør( -i#[-b*n-a-[*- 1368

{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

be full; become full


{C}gaºg›-nadı-v›lukopama
dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n- {C}completion; repletion; filled with
as many as the grains of sand of the Ganges Comment: rab tu gang ba =
{C}countless like the sands of the Ganges {MSA}yena ca pratipadyante yatra ca
pratipÒr˚a{MSA}.
by whom and where achieved
e-ã´zΩ -# Q√r^ -e#-dX-* f-z[#-NI[* -[r-fif-az#-nrn-‰X er-t#-
1358

er-d-f*[-a- 1382
1370

n- {MSA}ga˙g›-nadı-v›lik›-sam›na-buddha which?; why? zer- zer- er- er-


{C}aparipÒr˚a
(iyat …-)
er-t#zr-c$r- 1371

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

e-ã´zΩ -# Q√r^ -fif- er-Vøc-wn-v*]-a-]#-[aX[-ac-dXz-(


1359 1372

{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

relative and interrogative pronoun: of which


{C}apÒr˚atva
er-e#-[(]-[^- {L}katara
1361
not full
what; which; who; some {C}non-completion; no increase
{MV}yad-artham Comment: Used often as a correlative with
er-h$]- 1385
for the sake of which de dag.

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: Often used as a correlative with


yad›; {MV}kasy›m avasth›y›m de'i tshe.
when; at what time {C} yatrecch›-k˝etra-gamanat›
er-h°-h°- 1387

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

Tenses: future, present, past, imperative 46


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

er-l#e- er-;e-e#-d[e-f*[- er-;e-fr(]-ac-Ø(en-a-


1388 1394 1402

{MSA}yad pudgala-nair›tmya Ø(en- Ø(en- Ø(en- Ø(en-


for one [indicates the first part of a reason]; selflessness of persons {MSA}pudgal›bhisa˙bodha
whoever; which [dX*-d! 1 er-;e-e#-d[e-f*[-cen-a! 2 manifest realization of the person
z[^n-f-dXn-W#-]f-fwz-y(n-t]! er-;e-e#-d[e-f*[-sC-f(! er-;e-o^-Nƒ-ç d- 1403

Øe-a-x#]-ac-pv! Div.: (1) coarse selflessness of persons; (2)


{MSA}pudgala-v›din
x([-a-er-l#e-Nœ[-t#e-f-f-x#]-az#-sX#c! subtle selflessness of persons
propound a person
er-;e-e#-d[e-f*[-Ø(en-az#-’v-zdXc( -R#-n- 1395
It follows that the subject, uncompounded
er-;e-o^-zj‹]-a- 1404

space, is a permanent phenomenon, because of


(1) existing and (2) not being momentary. Ø(en- Ø(en- Ø(en- Ø(en- e;$r- zj‹]- d;$r- ;$rn-
er-l*-]- yogic ground of realizing the selflessness of
1389

{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

a person's emptiness of being permanent,


er-;e- 1390

unitary, and autonomous


subtle selflessness of persons
er-;e-[r-y(n-[e-f#-[f#en-az#-sXc# - 1406
{C,MSA,MV}pudgala; puru˝a fh]-i#[!
person; individual
fh]-i#[! er-;e-cr-ŒX-p%d-az#-Ôn-x([-W#n-Nø(r-a- [f#en- [f#en- [f#en- [f#en-
Def.: In non-Consequentialist schools: a {MSA}pudgala-dharmayor anupalambh›t
s$r-a(-V®-a(-er-c$r-v-dØ*]-]n-doen-az#-Nœ≈*n-d$! person's emptiness of being a self-sufficient due to/because of not apprehending persons and
Def.: a being imputed in dependence upon any substantial entity [other] phenomena
among the five aggregates
er-;e-e#-d[e-f*[-cen-a- er-;e-[r-y(n-f*[-az#-fh]-i#[-x#]-a-
1397 1407

[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

animals, for instance, are persons. It is said


that in general "self" (bdag, ›tman) "person,"
and "I" (nga, aha˙) are equivalent, but in the e;$r- zj‹]- d;$r- ;$rn- ac-dX{MSA}pudgala-dharma-nair›tmyayo¯
-dz#-sXc# -
awareness apprehending a self of persons
er-;e! Nœn*≈ -d$- 1391

Comment: Given as an instance of parijñ›rtha˙


superimposition (sgro 'dogs), i.e., a in order to thoroughly understand selflessness
pudgala/puru˝a
superimposing consciousness. in persons and [other] phenomena
person
er-;e-[f-a- 1410

er-;e-er-e#n-x#[-eo[-an-fp(r-gf-i#[-]n- er-;e-e#-dX-* dCe-


1399
1392

{MSA}pudgala-bheda { M V } s a t add pudgala after


z[#-[r-z[#-z[}z-( NIf-az#-D√-( rr-e#-Nœ[*≈ -]^n-az#- instance of a person checking?
dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ - excellent person; holy person
er-;e-e#-v(rn-Nå[≈ -dX- 1400

phenomena naturally able to produce an


er-;e-e[en-a- 1411
awareness thinking, "This and that are alike,"
upon merely being seen by whatever person Nå≈[- Nå≈([- Nå≈[- Nå≈([-
directs the mind [toward them] objects of use of a person e[en- z[(en- doen!dØen- p(en-
Comment: This is the definition of same {MSA}pudgala-prajñapti
er-;e-e#-dnf-a-v-[e(rn-a- 1401

isolate type (ldog pa rigs gcig). See Perdue, imputation of a person


576. {MSA}pudgal›Ÿay›bhipr›ya
er-;e-]#-]f-xr-f*[-a-f-x#]-a- 1412

thinking/considering a person's attitude


er-;e-e#-d[e- 1393

Comment: dgongs pa (abhipr›y›) is often {MSA}kad› cit pudgalo n›sti (na-)


pudgal›tman mistranslated as "intention," but this does not persons are never non-existent
self of persons accord with the following:
er-;e-’f-ac-el#e-a- 1413
Four Thoughts
Thinking of sameness (mnyam pa nyid la
{MV}pudgala-vin›Ÿa
dgongs pa, samat›bhipr›ya)
Thinking of another meaning (don gzhan la disintegration of the person; destruction of the
dgongs pa, arth›ntar›bhipr›ya) person
Thinking of another time (dus gzhan la

Tenses: future, present, past, imperative 47


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

er-;e-’f-ac-dle-a- er-;e-cr-ŒX-p%d-az#-Ôn-x([-W#n-Nør( -a- er-c$r-


1414 1425 1436

{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-;e-cr-ŒX-p%d-az#-Ôn-x([-[^-f-eCd^ -a- 1426


Ì-dz#-w-[(e-x#]-]-[fc-a(-[r-! [qc-a(-[r-!
*apudgalaviprayuktasa˙sk›ra non-establishment of the person as substantially
N®(]-a(-[r-! n*c-a(-er-c$r-x#]-an-∑d!
non-person compositional factor existent in the sense of being self-sufficient Whatever is a primary color is necessarily
Comment: One of the two divisions of Comment: This is the definition of (subtle) either red, white, blue, or yellow.
non-associated compositional factors (ldan selflessness of persons (gang zag gi bdag N´ç#d-ei#n-er-c$r-e#-[r(n-ei*]-dX*[-a-
min 'du byed). med) in the non-Consequentialist schools.
acting as an actual antidote to whichever of the
er-;e-f-x#]-ac-R^c-az#-V“]-f#]-z[^-dX[* - er-;e-v-f#-nC[# -NIf-a-
1416 1427
two [types of] obstructions

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

{C}ki˙cit; {MV}ki˙cid; {C}kahi˙ci


er-;e-f#-Øe-a-i#[-[^-pv-dc-zR^c-d- 1417

[what-even]; any; whosoever. With negative: any...whatsoever


not any; none
zR^c- zR^c[- R^c- R^c[- er-v-er-f*[-a-[*-]#-[*n-Nør( - 1439

{C}anyone; whatever; anywhere


{MSA}pudgalasy›nityatva-prasaºg›t Comment: See gang rung.
the non-existence of something in something is
it would [absurdly] follow that persons would
er-xr-c$r-d- 1429
[its] emptiness of that
be just impermanent
Comment: Quote from Vasubandhu's
er-;e-f*[-a- 1418
anayatara; {L}anyatama; {L}anyatas-anyatara Madhy›ntavibh›ga and so forth.
any; some; some...or other
er-v-[e(rn-]n- 1440
{C}ni˝pudgala; {C}ni˝pudgalatva
er-xr-c$r-d-l#e-f-hr-d- 1430

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?

{C}apratipudgala [(]-[f-er-x#]! {C}with what?; why?

er-vn-dNœ[(≈ -ac-dR#[-ven- 1443


person without equal; matchless person what is the ultimate?
{C}without a match
er-x#]-a- 1433

dNœ[(≈ - Nœ[(≈ - dNœ[(≈ - Nœ[(≈ -


er-;e-x#]-ac-R^c-az#-V“]-f#]-z[^-dX[* 1422

which is; whatever is {C}ucc›layati


*pudgala-viprayukta-sa˙sk›ra {C}free oneself from
er-x#]-a-[*-pfn-t[- 1434

non-associated compositional factor which is a


er-bc-pfn-t[- 1444

person all of whatever is...; all whatsoever


Comment: One of the two divisions of all of whatever appears
er-x#]-ac-zeC-( 1435
non-associated compositional factors (ldan
er-n$-[e- 1445

min 'du byed).


{C}yath›gami
er-;e-x([-ac-wn-D√r-dc-f#-dX- {L}ye kecit
1423
{C}goes into...which he comes across on his
way whichever of those
{MSA}na v› pudgalo 'sti
ern- 1446

persons are not to be asserted as existing

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]

Tenses: future, present, past, imperative 48


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

ern-t]-fwn-a- f-x#]-[ee-e#-el]-n*v- e#n-


1448 1456 1465

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

used in place of the non-case usage of genitive


other-eliminator/other-elimination that is an
particles) but; and; (semi-colon)
Gang-fla-Ôay-u [c.1200; a ‰a-dam-fla author on affirming negative
epistemology] fh]-i#[! [dr-e#n-
by the power of
ern-c#-N®]( -a(c-N‘r-dz#-[dr-b*n- 1450

cr-l*n-dË([-az#-N´çn-cr-e#-[ee-dX-dqe-b^v-[^-c Comment: One of five instrumental


N‘r- N‘r- N‘r- N‘r- r-zj‹]-Ø(e-az#-elv-dXc-zsrn-a-xr-x#]! particles—gis, kyis, gyis, 'is, yis. Also used
adverbially.
sense consciousness to which a snow mountain N´thatç&d-a-xr-x#
which is]-az# -el#-fp%as]a-a-x(
observed [-a-xr-x#
common locus]!of:
e^-û-f-o#- 1466
appears as blue
(1) there existing a common locus of (a) being
Comment: An example of a non-conceptual
projected in place of its object of negation as an gu˚amati
wrong consciousness that is a sense
object of comprehension by the conceptual Gu˚amati [name of a Bodhisattva]
consciousness (dbang shes su gyur pa'i rtog
consciousness apprehending it and (b) being a
med log shes). [dX*-d! 1 [(]-cr-fh]-R#-el]-n*v! 2 Ck to make sure it is in the

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

right order, as the sort code


de[- [e([- de[- [e([-
{C}n¸tya is done on "na" rather than
laugh; smile; make laugh/smile
[what to]; where; dancing; dance "˚a" and "shrii" rather than
r(-fhc-dz#-e[-f(-[e([-az(! N´≈&-zsC^v-[}-dz#-ec- "shii"
laughing the laughter of amazement
dance of magical emanation
e^-c$- 1468

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*- 1470

{MV.I.21 v}ced bhavet


if it would be [q(]-fy(e-dNø]-az#-N´ç(]-f*! e^r-pr-zuf-[av-[dXrn!
Gung-tang ‰ön-chok-·en-flay-drön-may
ev---]- 1462

[1762-1823; aka Gung-tang Jam-flel-Âang]


If...
e^r-pr-zuf-[av-[dXrn- 1471

en-[r-E√-^ h‹e-[r-N∂r&ç - 1463

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

(as genitive particle) of; by; in; which. (as


non-case particle) and; but; (semi-colon) communist
Comment: One of five genitive
particles—gi, kyi, gyi, 'i, yi.

Tenses: future, present, past, imperative 49


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

e^r-f( e^n-ac-dX-d- e(-Nœdn-


1473 1483 1494

middle finger {C}satk¸ti {LCh,MSA} avak›Ÿa


that which is to be respected opportunity; chance to
fj$d-f(-[r-e^r-f(-ei#n-f#-sX*[-ac-eb#dn-az#-h$v
-R#n-”(-Ë*c-dXn-o*-
{C}honoring n*c-N‘-fr(]-R^c-Nœ≈*-dz#-e(-Nœdn-
e^n-ac-dX-d-x#[-v-dX[* -a- 1484
chance to generate manifest miserliness
having made the index and middle fingers into a
e(-Nœdn-zdX[* -ac-f#-zR^c-d- 1495
vajra in the manner of aligning them without {MSA}satk¸tya-manask›ra
separation {Dor 34b.4/ 252.4} taking to mind an object to be respected
{C}(na) avak›Ÿa˙ daŸyanti
e^n-ac-dX[* -a- 1485
not provide an opportunity/chance
{C}they are given no opportunity
e^[-[^- 1474
{L}›dara˙k›ra; {MSA}satk¸tya
e(-Nœdn-f-fy#n-a- 1496
be respectful toward; exert oneself for;
separately; apart interest onself in; be zealous; be intent upon
{C}anavak›Ÿa
Ì-dz#-‰X^[-[^-vn-c#en-e^[-[^-f-dNø]-a- e^n-ac-f#-dX[* -a- 1486
no opportunity; no chance
In the root tantra, the action lineage is not {C}it cannot be; impossible; no room
taught separately {GZ 42a.7/ 269.7} {L}an›dara
e(-R(]-o*- 1497
disrespect; be indifferent; neglect; not be
e^[-[^-zeC-( dc-zR^c-t#e- 1475
intent upon
{C}sa˙nahati
e^n-dXn- 1487
{C}apakr›matu put on armor; wear armor
{C}may depart {C}put on the armor
{C}satk¸tya (=Ÿrı-pa˛˛a-bandh›din›
e^[-[^-n(r-dc-R^c- 1476
viŸe˝apada-sth›pan›t = ma˚˜al›di-kara˚›t)
e(-R(]-a- 1498

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

{C}go away; departs; takes his leave


e(-de(n-a- 1499

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

the principal places of possible error that serve


e(-et#e- 1501
to obstruct the pure view are two
saffron

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}bahu-m›na; {C}bhajati [hindrance-make]; hindrance; interference;


respect; devotion; humility; be intent on prevention; impediment
{C,MSA}sa˙n›ha; s{C}annadhu
{C}dignity; a title to be respected; regard; care;
e*en-n$-R^c-a- 1491
armor
trouble; bring to light; loves; attends to {C}armor; armed with
{MSA}vibandhana; {MV}vibandha
zsen-x$v-aû-y*]-’fn-v-e^n-sXe-zhv-
e(-y-de(-[e(n-n(- 1503
[hindrance-as-became]; hindrance;
[I] bow down respectfully to the great scholars interference; prevention; impediment
of the Land of the Superiors [India] {C}sa˙nahitavya
e*v-a- 1492
must/should put on armor
e^n-a-dNœ[*≈ -a- 1481

{C}must put on the armor


{C}gulma
dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ - {C}shrub e(-y-de(n-b#r- 1504

{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.

Tenses: future, present, past, imperative 50


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

e(-yz#-N´d&ç -a- e(-c#f- e(r-[^-db[-f-pe-a-


1506 1518 1530

dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n- {LCh}krama; {LCh,MV,MSA}anukrama; {MV}anantaram uktam


{MSA}›nupÒrvı explained just above/immediately above
sa˙n›ha-pratipatti
order; series; arrangement
e(r-]- 1531
achieving armor; achievement of armor
c#f-V®z#-eCrn-[r-e(-c#f-r*n-a-[r-
e(-y([- 1507

enumeration of the five stages and their definite {MV}Òrdhvam


order above; earlier; previously; higher
fill the role; fulfill what it means to be;
e(r-]-f-fy#n-a- 1532
perform the function
e(-c#f-a- 1519

b*n-N´ç#d-W#-e(-f#-y([-[(- {C}niruttara; {C}uttapta


{C}anukrama
cannot function as an obstruction to none higher; unsurpassed
[place-series]; order; series; arrangement
omniscience {C}unsurpassed; highest; most excellent; the
{C}gradual action
utmost
e(-d[*-dc-dË([- 1508

e(-c#f-dl#]- 1520

e(r-]-f*[-a- 1533

dË([- Ë([- dË([- Ë([- e(-c#f-dl#]-[^-


express in an easy to understand form {C,MSA}niruttara
{MV}yath›-krama˙ none higher; unsurpassed
e(-zsr- 1509
in order; in accordance with the order; {C}unsurpassed; highest; most excellent; the
respectively utmost
{LCh,MSA} pada {C}in due order; respectively
e(r-]n-e(r-[^- 1534
position; rank; state
e(-c#f-dl#]-[^- 1521

[eC-dt(f-az#-e(-zsr-fr(]-[^-dXn-a- {L,MSA}uttarottara; {MSA}uparyupari


actualized the state of a Foe Destroyer yath›tram from high to higher; progressively higher
in order; in accordance with the order;
e(-zsr-D√-]-f*[-a- e(r-]n-e(r-[^-dN´d&ç -a-
1510 1535
respectively

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-f-e(r-fz#-Vø-d-e(-dX*[-W#-Nø*en- capacity to occupy/cover an area e(r-f- 1537

a platform for causing understanding of the


e(-N√- {MSA}upari; {C}utt›ri (?); Òrdhva {GD:265}
1524

views of the higher [schools]


upper; superior; higher; emperor
e(-dc-dX[* -a- 1512
easy to understand {C}superior; {GD:177} vertical

{MSA}sa˙pr›pti; {MV}pr›pa˚a; e(r- 1525


e(r-fz#-Nå≈#-
{MV}sa˙pr›pa˚a vertical-universal {GD:177}
{MSA}upari
cause understanding; communicate; cause to
e(r-f-e(r-fz#-Vø-d-e(-dX[* -W#-Nøe* n- 1538
high; the above; price; value
know/comprehend; means of understanding

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

e(-dX[* - feature of increasing the number of good


1515

qualities higher and higher


{MV}utt›rasu … bhÒmi˝u
{MV}pr›ya˚a; {MV}sa˙pr›pti
e(r-[^-zeC-( d-[r-V“]-az#-sXc# - 1528
high ground
means of understanding; that which causes
e(r-f(- 1541
understanding; means of communication {MSA}Òrdhva˙ gamana-yog›t

e(-f#-y([- because of possessing progress upward


1516

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

already explained above {C}becomes stolid; despond; is cowed


Go-ram-fla-Ôö-nam-Ôen-gay [1429-1489]

Tenses: future, present, past, imperative 51


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

[e(rn-a-dl#- e(fn-ac-dXn-an- e(n-a-f-fy#n-a-


1543 1551 1561

catv›ro 'bhipr›y› {C}›sevana; {C}sevan›; {MV}abhy›sa {C}anupalepa


four thoughts by having familiarized/conditioned [covered-not-being]; not sullied; not polluted;
Comment: dgongs pa (abhipr›y›) is often {C}cultivation; tending; cultivation not covered
mistranslated as "intention," but this does not {C}stainless; spotless
e(fn-dX-x(]-o]- 1552

accord with the following:


e(n-a-f*[-t#r- 1562

Four Thoughts {MSA}abhy›sa-gu˚a


Thinking of sameness (mnyam pa nyid la
quality to be cultivated {C} nirupalepa
dgongs pa, samat›bhipr›ya)
[covered-not-being]; not sullied; not polluted;
e(c-e(c- 1553
Thinking of another meaning (don gzhan la
not covered
dgongs pa, arth›ntar›bhipr›ya)
{C}without a stain; stainless; untainted
Thinking of another time (dus gzhan la circle

e(n-a-f*[-a- 1563

e(f-NIf( n-a- 1544

e(c-f-ye-ac- 1554

{C}sama-kramatva {C}nirupalepa; {C}nirupalepat›;


{LCh}avaŸyam
{C}nirÒpalepa (=nirupalepa); {MSA}nirlepa
{C}walks at an even pace without a doubt
[covered-not-being]; not sullied; not polluted;
e(f-a-et#e-d(c-dn- 1545

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

{LCh}abhy›sa {C}be sullied with; be polluted; change


familiarize; become accumstomed to;
e(n-f*[- 1565
place where one can go wrong; place of
condition to; familiarization; conditioning
possible error; place of deviance
xr-[r-xr-[^-x#[-v-dX*[-a-e(fn-]- [covered-not-being]; not
sullied/polluted/covered
if one familiarizes with taking to mind again Vø-dz#-e(v-n-N´ç(-Nœ^c-R#-fpz-r(n-e;$r-d-]#-
and again
e(n-[fc-d- 1566

identifying the places where one can go wrong


e(fn-z[}-# 1547
with respect to the view, the extremes of
t›mraŸa˛ıya
superimposition and depreciation,
red garment/clothing
conditioning; familiarization; accustoming
e(n- 1557

e(n-v-n(en- 1567

e(fn-a- 1548

{LCh,MSA,C}cıvara; {C}ambara; {C}caila;


{C}pr›vara˚a; {MSA}lipta; {MSA}vasana; {MSA}cıvar›di
{MSA}abhy›sa; bh›vita; aby›sa
{MSA}vastra clothing/garments and so forth
familiarize; become accumstomed to;
cloth; clothing; cover
condition to; familiarization; conditioning;
e(n-v-n(en-a---h·v-d- 1568

cultivate {C}garment; robe; strips of cloth; cloth; cloak;


robes dgv- zh·v!zh°v- dgv- h·v[-
e(fn-a-t]- 1549

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

{GD:734} trained perceptions special clothing; special garment

[(]-e(fn-a-t]-R#-[dr-fr(]-R#-h[-f- e(n-[e-zp(c-l#r- 1559


{MSA}cıvar›di
sense direct prime cognition having a familiar clothing/garments and so forth
{C}caila-vik˝epamak›r˝u¯
object
R-R^-f*[-a- 1570
{C}wave their garments (?)
Comment: There are five types of prime
e(n-a- 1560
cognitions which induce ascertainment by {C}aku˛ila
themselves (rang las nges kyi tshad {C}not crooked
ma)—sense direct prime cognitions having a {LCh}upalipta; {C}lipyate; {MSA}lepa;
R-](f-N‘r- 1571

familiar object (don goms pa can gyi dbang {MSA}nirlepa


mngon gyi tshad ma), sense direct prime sullied; covered; polluted
cognitions to which the ability to perform a {C}be sullied with; be polluted; change N‘r- N‘r- N‘r- N‘r-
function appears (don byed snang can gyi Ì-Vø^r-e#n-eo]-f-e(n-a-v-zd[-t#r- {C}sud¸Ÿ› (dev›)
dbang mngon gyi tshad ma), self-knowing auspicious/sublime appearance
strive at not being polluted at all by root
e(fn-az#-vf- 1550

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

Tenses: future, present, past, imperative 52


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

R-](f-a- R^c-t#r- R(-


1573 1581 1593

{LCh,C,L,MSA}pra˚ıta {C}upagacchati Ÿ›˛hya


auspicious; sublime {C}come (to); go to; be overpowered; dissimulation
{C}sublime; fine; good to eat; superior; exalted approach; take to; undergo; with negative:
R(-[^f- 1594

remain (un)aware of
R-](fn-a- 1574

R^c-a- 1582
potsherd; sugar
pra˚ıta
R(-f(- 1595

auspiciousness {C}upagata; {MSA}upagamana (e.g.:


ekı-bh›vopagamana); {MSA}gata (e.g.:
{C}ka˛halya; {C}p›˝›˚a
R-h·f-[^- 1575
aprameya-sa˙khy›-gata); {MSA}gamatva;
{C}bhinno; {C}bhiy›; {MSA}bhÒta (e.g.: {C}gravel; stone
{C}sahas› become; change; transform; arise; be
R(]- 1596

{C}hurries {C}takes place; can be approached; has


admitted into himself; there would be
{MSA}pr›v¸ta
R#- 1576

R^c-d- 1583
put on; dress; wear
(as genitive particle) of; by; in; which. (as
R(]-R(]-a- 1597

non-case particle) and; but; (semi-colon) {C}›padyate; {C} bhavati


become; change; transform; arise; be
[aX[-el#c-dq([-a-x#]-R#- {C}bring about; undergo; show; feel; fall into;
{C}yath›-v¸ta
wearing [continuously]
I state this as a point to be analyzed, but incur; put forth; experience; becomes; stands;
{C}in a proper and correct manner; fitly
Comment: One of five genitive takes place; occurs; comes about
particles—gi, kyi, gyi, 'i, yi.
R(]-dX[* - 1598

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

particles) but; and; (semi-colon). monastic college


(as imperative verb form) do
eC-˚ n-dl#- 1600
upward
Comment: One of five instrumental
particles—gis, kyis, gyis, 'is, yis. Also used p%c-n*v-R*]-[^-v(e-an- the four [Ge-luk-fla] monastic colleges [e-ra
adverbially. (se rwa); Dre-flung ('bras spungs); Gan-den
since the downward voiding [wind] turned
(dga' ldan); ‚ra-Ôhi-hlün-flo (bkra shis lhun
R#n-b#e- upward
1578

po) ]
R*]-‰X-^ 1586

dR#- dR#[- dR#n- R#n- eC-˚ n-en$f- 1601

{MSA}lo˛; {MSA}(Ωphal) upward moving; upward-moving [wind]


[imperative form]: do the three [Ge-luk-fla] monastic colleges:
R*]-‰Xz^ -# c√r^ - 1587

[e-ra (se rwa); Dre-flung ('bras spungs);


R^c- 1579
Gan-den (dga' ldan)]
upward-moving wind
eCen- 1602

zR^c! zR^c[! R^c! R^c[!


R*]-[^- 1588

{LCh}as; {LCh}bhÒ; {C}›sı {MSA}yaŸas; {MV}prasiddha(ka)


become; change; transform; arise; be {C}Òrdhvam; {MSA}urdhva
renown; renowned; fame; notoriety;
{C}have; had upwards established; consensus; consensual renown
{C}upwards
zdX^r-dc-R^c-az#-c*e-dX-
eCen-y*]-dt(-d‰X[- 1603

R*]-[^-do*e-t#r- 1589

tangible objects which are elements


eighteen [texts] of great renown [a a-„ya
zdX^r-zR^c-R#-c*e-dX- {C}abhyutk˝ipya collection]{GD:309}
tangible objects which arise from elements {C}having lifted up
eCen-y*]-V“]- 1604

R*]-[^-z[*]C -a- 1590

R^c-t#e- 1580

{C}mah›-yaŸu
draw upward
zR^c! zR^c[! R^c! R^c[! grealty famous; greatly renowned

R*]-[^-sXe( n- {C}greatly famous


1591
imperative verb: let it
be/become/change/transform/arise/be!; may it
eCen-fy(e- 1605

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

may all sentient beings have happiness and the


causes of happiness! spread out
NI#r-e-]n-R*n-az#-c#f-a-
stages of spreading out from the heart{TGP-49}

Tenses: future, present, past, imperative 53


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

eCen-p(d- eCr-r*n- eCrn-az#-o#r-r*-zj‹]-


1606 1615 1627

eCen-a-p(d-a! precise/definite enumeration e;$r- zj‹]- d;$r- ;$rn-


eCr-d- 1616
famous; attained fame meditative stabilization of counting
eC(r-∑*c-d;r-a(c-nrn-‰Xn-N“*-l*n-eCen-p(d-er-! {LCh,MSA}Ÿıta eCrn-f-fy#n- 1628

!D√-fz#-fy(e-[*-[r-a(c-cd-[[-fi*n-dXn-o*! cold; cool {L}asa˙khyeya


In Bhadrapura [Maºgalapura?], the famous
eCr-d-[r-h-d-v-n(en-az#-N“e^ -dN®v- 1617
innumerable; uncountable; countless;
Buddhasen›/ The supreme guru, first I pleased immeasurable; incalculable; inestimable;
with the highest faith{GZ 64a.2} {MSA}Ÿıtalo˝˚›di … du¯kha measureless; infinite
sufferings of cold, heat, and so forth
eCen-a- eCrn-f*[-
1607 1629

eCr-[fXv-d- 1618

{LCh,MV,L}prasiddha; {MV}prasiddhaka; {MSA}asa˙khyeya


{LCh,C}kırti; yaŸas; {MSA}pratıta; pr›tıtya; cold hell-being; being dwelling in a cold hell [number-not existing]; innumerable;
n›man (e.g.: a-buddha-n›man); ravita (e.g.: uncountable; countless; immeasurable;
eCr-nCr( - 1619
svara-ruta-ravita)
renown; fame; notoriety; consensus; incalculable; inestimable; measureless; infinite
consensual renown ¸˝i
eCrn-f*[-ei#n-]#-Ô(en-a- 1630

{C}brought about; accomplished; adorned; sage; seer


celebrated Ô·en- Ô·en- Ô·en- Ô·en-
eCrn- 1620

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

are counted as specifically a one with fifty-nine zeros


kırtimat (NWLD).
eCrn-W#n-f#-y([-a- 1621

renowned; famous
eCrn-f*[-a- 1631

[number-by-not-cut-off]; not delimited in


eCen-a-p(d-a- 1610

number; innumerable; uncountable; countless; {L,MV}asa˙khyeya


immeasurable; incalculable; inestimable; innumerable; uncountable; countless;
eCen-p(d- measureless; infinite immeasurable; incalculable; inestimable;
famous; attained fame measureless; infinite
eCrn-zeC-( 1622

eCen-a-gf- 1611

eCrn-dl#]- 1632

{C}sa˙khy›˙ gacchati (=vyapadeŸa˙


merely renowned gacchati) {MV}yath›-sa˙khyam
go in the count of; reckon as according to the count/calculation
eCen-az#-‰X-^ i#[- 1612

{C}comes to be styled/called; derives his name


eCrn-n$- 1633

{MSA}yaŸo-hetutva from; it gives sense to say; be reckoned among;


cause of fame/renown/notoriety is called {C}ga˚an›˙ gantu-k›mena; {C} ga˚an›

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

inference through renown limited; all-inclusive; comprehensive;


enumeration
fh]-i#[! {C} sa˙khy›˙-ga˚an›˙ pravi˝˛a

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

Tenses: future, present, past, imperative 54


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

eCrn-n$-fy#z-( eCd^ - eCd^ -fpz-q^]-b*n-]n-fpz-dCv-N´d&ç -a-l*n-dX-d


1637 1647 1651

{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

Comment: This is a commentary on his own


{C}ujjaºgala d[*]-ac-eC^d-a! [(]-[f-ac-eC^d-a! verse root text entitled Establishment of
Freedom from Extremes through
{C}arid r(-d(-i#[-W#n-eC^d-a- Understanding All Tenets. The book contains
eCd# - 1639
established as its own reality (*samyak-siddha); a lively exposition of many contradictions he
established as [its own] suchness found in the writings of ‚zong-ka-fla.
defilement; filth; stain; contamination; stroke (*tattva-siddha); truly established Jam-Âang-shay-fla wrote a lengthy rejoinder
(satya-siddha); ultimately established in his Great Exposition of Tenets (grub mtha'
eCd# -a- 1640

(param›rtha-siddha); established through its chen mo).


cr-dl#]-R#n-eC^d-a! cr-e#-fh]-i#[-W#n-eC^d-a!
eCd^ -fpz-[(c-d- 1652
ch›y›
shade cr-r(n-]n-eC^d-a!
inherently established (svabh›va-siddha); forsake the tenet [by holding a tenet contrary
eCd# -a-f*[-ac- 1641

established by way of its own character to it]


(svalak˝a˚a-siddha); established from its own
eCd^ -fpz-Nƒ-ç d- 1653
{L}an›vara˚a
eCd^ -zu$e-e#-D√-( 1648

undefiled; not filthy; without stain;


uncontaminated; without covering proponent of tenets
zeC^d- zeC^d- zeC^dn!eC^d- eC^dn-
eCd# -f- eCd^ -fpz-Ì-d-
1642 1654

*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

in its short title]


eCd^ -pdn- 1649

eCd^ -fpz-dl#z-# v$en-W#-q^]-Ô(d-[r-[(]-[f-az# 1655


{LCh}n›va; {LCh}nau; {C}n›vi
boat; ship zeC^d- zeC^d- zeC^dn!eC^d- eC^dn-
{C}ship s›dhana
means of achievement
-[(]Explanation
-’f-ac-db[-a-v* en-db[-[aX[# -W#-[av-
c#en-az#-eC^c- of the Conventional and the
Ultimate in the Four Systems of Tenets: The
eCd^ -fpz- 1650
in the ship of reasoning Spring Cuckoo’s Song of Good Explanations [by
Nga-Ûang-flel-den (ngag dbang dpal ldan, b.
eC-^ l#e- 1644

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

{C}who suffers shipwreck tenet; established conclusion; tenet system;


system of tenets; system; outlook Precious Garland of Tenets [by
eC-^ dl#- 1645
in the ety I changed grub pa'i ‰ön-chok-jik-may-Ûang-flo (dkon mchog 'jigs
{LCh}catarasra to grub pa'am; check med dbang po; 1728-91)]
square; four-cornered [av-fy(e-zeC*v-a-y$r-d-N√(d-[a(]-q^]-NI#r-e#n-f eCd^ -fpz#-’f-dle- 1657

eC-^ e;#rn- 1646

j[-a-f-x#]-o*! [*-[r-eC^d-fpz-f#-fp%]-az#-sX#c! *siddh›ntavyavasth›pana


the shorter commentary on the Glorious presentation of tenets [genre of literature]
ship; boat
Param›dya was not composed by
eCd^ -fpn-dN√[-a-v-Vøn( -f*[-[^- 1658

finandagarbha because it does not accord in


outlook with his great commentary on the without relying on being affected by tenets
Glorious Param›dya Tantra
enr-N®en-W#-eC^d-az#-fpz-‰X-fh·z#-s-c(v-[^-n(]-a-
eCd^ -[^n- 1659

[he] reached the far shore of the ocean of


secret mantra systems zeC^d- zeC^d- zeC^dn!eC^d- eC^dn-
N´ç-db[! time of accomplishing/achieving/establishing
v$r-c#en-er-c$r-v-dØ*]-]n-pe-dt[-t#r-eC^d-az cr-eC^d-[^n-vn-[^n-ei#n-ac-f#-N“([-a-
f-[f-dtn-az#-[(]-[*-i#[-cr-e#-D√(-r(c-h$v-[*-vn- [a thing] will not remain for a second period
after its time of establishment
el]-[^ -z[(c-f*etymology:
Contextual [-an-]!-eC^dA-az# -fpz-l*
tenet n-dË(an[-a-
[literally,
established conclusion] is a meaning that has
been decided upon and established or promised
in reliance upon scripture and/or reasoning and
which, from the perspective of one’s mind, will

Tenses: future, present, past, imperative 55


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

eCd^ -d[*-et#e- eCd^ -a-[^n-fif! e]n-a-[^n-fif! eCc^ -l^en-v-dØ*]-]n-V¨]( -b#r-zeC-( dc-N‘r-dz#-


1660 1667 1677

zeC^d- zeC^d- zeC^dn!eC^d- eC^dn- zu#established


e-a-[^n-fif!
simultaneously, abide
[dr-b*n-
ekayogak˝ema N‘r- N‘r- N‘r- N‘r-
one establishement and abiding; same in terms simultaneously, and disintegrate simultaneously
a sense consciousness to which, in dependence
of establishment and abiding Comment: The meaning (don) of one upon having entered into a boat, trees appear
establishment and abiding (grub bde gcig).
fh]-i#[! eC^d-a-[^n-fif! e]n-a-[^n-fif! to be moving

eCd^ -az#-fpz- 1668


Comment: Example of a non-conceptual
zu#e-a-[^n-fif! f a c s i m i l e b o g u s : c h e c k K a t h y of
Def.: those which are established eC^d-fpz- direct perception whose cause of error
simultaneously, abide simultaneously, and abides in the basis ('khrul rgyu gnas la yod
{LCh}siddh›nta
disintegrate simultaneously pa'i rtog med mngon sum ltar snang).
tenet; established conclusion; tenet system;
eCd^ -d[*-Ôn-et#e- 1661
system; outlook
eC-* a(-ei]- 1678

Comment: See grub mtha'.


zeC^d- zeC^d- zeC^dn!eC^d- eC^dn- mischievous ghost spirit
eCd^ -a- 1669

one substantial entity of establishment and


eC-* f(- 1679

abiding; one substantiality of establishment and zeC^d- zeC^d- zeC^dn!eC^d- eC^dn-


abiding; same substantial entity in terms of ghost spirit
{TN}ni˝panna
establishment and abiding
established; perfected; accomplished;
eC-( e- 1680
{GD:241} simultaneous substantial identity;
completed
{572} one simlutaneous substance
birch
eCd^ -ac-R^c-a-Ø(en-a- 1670

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

eCd^ -a- eC^d-fpn-D√(-f-dN´≈&c-dz#-eC(e-N∂^-


1662
realize that it has been
established/accomplished/achieved/completed
ant whose mind has not been affected by tenets
zeC^d- zeC^d- zeC^dn!eC^d- eC^dn-
eCd^ -ac-zR^c-d- 1671

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

eCd^ -ac-dX-d- 1672

eCe( n-e#-c#f-eC-( dXn-an- 1683

p(d!zp(d- zp(d- p(d- zp(dn-


{MSA}eti sarva-siddhim
zeC^d- zeC^d- zeC^dn!eC^d- eC^dn- {C}jıvita-anugraha-kara˚a
{L}s›dhya {C}help living beings
will attain all feats/yogic achievements
that which is to be
eCe( n-r]- 1684

eCd^ -a---W#-N®]( -[^-zeC-( dz#-dqC-b#n-x#]-a- 1664


achieved/established/mastered/perfected
{MSA}asan-mitra; {MSA}kumitra
eCd^ -ac-fj[- 1673

zeC^d- zeC^d- zeC^dn!eC^d- eC^dn- bad friend


{MSA}siddhi-pÒrva˙gama-maºgalatva
zeC^d- zeC^d- zeC^dn!eC^d- eC^dn- eCe( n-fy(e- 1685

auspiciousness preceding a feat/yogic


achievement established; taken/treated as
established/accomplished/achieved {MSA}sumitrat›

eCd^ -a-[r-d[*-d- 1665


supreme/good friend; supreme/good friendship
eCf^ -a- 1674

eCe( n-NIr# -Ë*-y*]-a(n-;#]-t#r- 1686

zeC^d- zeC^d- zeC^dn!eC^d- eC^dn- badger


yoga-k˝ema affected by great compassion which is its
eCf^ -a(- 1675
establishment and abiding accompanier
Comment: See grub bde gcig.
eCe( n-Nød( n- 1687
{C}khañja
eCd^ -a-[r-d[*-d-f*[-a- 1666
{C}lame
{MSA}mitra-bala
eCc^ -l^en-a-v-dØ*]-]n- 1676

zeC^d- zeC^d- zeC^dn!eC^d- eC^dn- power of an accompanier/assister

eCe( n-a- 1688


{C}ayoga-k˝ema l^e- zu$e- l^en- l^en-
{C}surrounded by troubles
in dependence on residing in a boat {L}sah›ya
friend; companion; accompanier; assister

Tenses: future, present, past, imperative 56


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

eCe( n-a-v-[[-y*-dc-f#-zR^c- eCr( - eCv( -]n-


1689 1701 1712

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

eCe( n-a(- 1690


eC(r-zu$e-e#-’v-zdX(c- {C}freed; let loose; delivered

eCv( -d- 1713


yoga of entering the dead
{C,MSA}mitra; {C}sah›yaka; {MSA}sah›ya; (parak›ya-praveŸa-yoga)
{C}b›ndhava; {C}m›r˝a
zeC(v- zeC(v[- eC(v- eC(v[-
eCr( -∑*c- 1702
friend; companion; accompanier; assister
{L,MV,MSA}mukta; mok˝a; {C}nirmukta;
{C}teacher; adherent; advocate; maternal
{LCh,C}nagara; {C}pura; {L}gr›ma; {MV,MSA}mukti; {MSA}vimukti
relative; Sir!
city/town release; liberation; freedom; released;
eCe( n-a(-z[}-d- 1691
loosened
{C}town; abode, village
{C}freed; let loose; delivered; sundered from;
{MSA}mitra-kalpa [}#-;z#-eC(r-∑*c- outside
like a friend/companion/assister city of fragrance eaters (fata morgana) Ô·en-ac-eC(v-d-
eCe( n-a(-[f]-a-[e-e#n-x(rn-dNœc( -d- 1692

eCr( -∑*c-d- 1703


completely release

dN(œc- N(œc- dN(œc[- N(œc[- {MSA}paurı zw(c-d-vn-eC(v-d-v-Nø(r-i#[-r*n-ac-Ø(en-[e(n-


{MSA}hınai¯ sah›yai¯ pariv›rita¯ city-person in order to be released from cyclic existence
completely surrounded by low one must definitely realize emptiness
eCr( -e#-]r- 1704

friends/companions
eCv( -d-i#[- 1714

{C}gr›m›nte
eCe( n-a(-vn-D√rn-a- 1693

inside a town/village zeC(v- zeC(v[- eC(v- eC(v[-


{MSA}mitr›d ›tt› {C}in the neighborhood of a village {C}muktat›
taken from a friend
eCr( -zu$e-e#-’v-zdXc( - release; freedom; liberation; loosening
1705

{C}freedom
eCe( n-a(c-r]-a- 1694

{LCh}parak›ya-praveŸa-yoga
eCv( -d-a(- 1715

{MSA}kumitra yoga of entering the dead


bad/false friend
eCr( -zu(fn- 1706
zeC(v- zeC(v[- eC(v- eC(v[-
eCe( n-dX-d-v-Nœ-(≈ d-f*[-a- 1695
{MSA}mokt¸
el(f- zu(fn- dt(f- y(fn- releaser; liberator; freer; loosener
{MSA}s›h›yya-kriy›kheda gramaghataka
eCv( -dc-zR^c- 1716
without discouragement concerning Destroyer of Cities [epithet of ⁄iva];
accompanying/helping destruction of city
zeC(v- zeC(v[- eC(v- eC(v[-
eCe( n-dXn- Comment: grong sogs 'joms—destruction of
1696

cities and so forth—is one of the eighteen {MV}mukt›¯ syu¯


[companion-done]; helped; aided; assisted root infractions of the Bodhisattva vows. will release/free/liberate/loosen
Gr›magh›taka; perhaps also Nagaragh›taka,
eCv( -dc-dX[* - 1717

eCe( n-dX[* - 1697

or Pura˙dara.

eCr( -z[d-]-e]n-a- zeC(v- zeC(v[- eC(v- eC(v[-


1707
that which acts as an assister
Comment: The definition of condition {MSA}(Ωmuc): mocayanti; {MV}vimocana
(rkyen, pratyaya). {C}gr›m›nta-vih›rin
release; liberate; free; loosen
{C}living near a village
eCe( n-h$v-„#fn-[r-Vø-d-fp%]-a- 1698

E√-d- 1718

eCr( -”v- 1708

dVø- Vø- dVøn- Vø(n- {C}nigama


musk deer
{MSA}sabh›ga-Ÿıla-d¸˝˛i-sah›yakatva
E√en- 1719
{C}market town; market place
friend/companion with concordant ethics and
eCr( -h‹en- 1709
view {L}avatarati; {C}avat›ra; ot›ru (=avat›ra)
opportunity; possibility
eCe( n-d;r-a(- 1699
{L}gr›ma
{C}enter; descend; penetrate; descent; opening;
city; village
{MSA}susah›yaka opportunity; possibility; entry; phrase at;
eCr( -en*d-a- 1710
good friend/companion descent; opening

E√en-È*[-zR^c- 1720

eCe( n-n$-R^c-a- 1700


villager

eCv( - {C}avat›ru labhi˝yati


1711
{MSA}sah›yatva
friendship; became friend find a chance; gain an opportunity
zeC(v- zeC(v[- eC(v- eC(v[- {C}gains entrance
{C,MV}mukta; {MV}mukti; {MSA}vimukti;
{MSA}vimok˝a
released; loosened; freed
{C}freed; let loose; delivered

Tenses: future, present, past, imperative 57


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

E√en-È*[-ac-zR^c- E√r-a(-y*z-# e;$en- E√r# -dl#-


1721 1734 1744

{C}avak›Ÿa˙ labhate {MSA}hasty-›k¸ti caturdvıpa


find a chance; gain an opportunity form of an elephant the four continents [of traditional Buddhist
{C}a chance with cosmology]
E√r-a(-c#]-a(-y*- 1735

Comment: In Buddhist cosmology there are


E√r- 1722

{MSA}hasti-ratna eight smaller continents (gling phran brgyad)


that, two each, are next to four large
{C}balıvarda precious elephant
continents: In the center, is the monarch of
bull
E√r-a(z-# Ë*n- mountains, ri rab (meru). The four
1736

{C}bull continents and eight smaller continents


Comment: Note that rta blang means "horse are (1) shar lus 'phags po (videha), the
{C}hasta-pada eastern continent "land of [those with]
and elephant," blang being an abbreviation of foot-print of an elephant superior/large bodies" with lus (deha)
blang po che. {C}elephant's foot and lus 'phags (videha); (2) lho 'dzam
bu gling (jambudvıpa), the southern 1 7 4 5
E√r-y*]- E√r# -dl#-a-
1723

E√r-a(z-# e;$en- 1737

D√r-a(-y*- {MSA}hasty-›k¸ti {L}caturdvıpaka


gaja; {C}ibha form of an elephant four-continent world-system
elephant
E√r# -dl#z-# f#- 1746

E√rn- 1738

E√r-pr-a- 1724

humans of the four continents


D√r-! v*]! D√rn! v*]!
Íang-tang-fla [a ‰a-dam-fla Ge-Ôhay reputed Comment: One of the two divisions of mi
{C}grahiy›na
for never laughing] (humans), the other being humans of the eight
take; get; grasp; receive small continents (gling phran brgyad kyi mi).
E√r-a(- {C}would have taken
1725

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√-^ [dXrn- 1749


continent; island; location [as of a monastery]
{MSA}bhr›nta-hastin {C}island
illusory elephant {LCh}gıta; {LCh}sa˙gıti; {MSA}sa˙gıti-gho˝›
E√r# -w- 1741
song
E√r-a(-y*-[r-Øz#-h·en-v-n(en-a-[r-z[}-d- 1728

E√-^ dn*]-f(- 1750


park
{MSA}hasty-aŸva-k›y›di-bhÒtatva
E√r# -sC]-d‰X[- 1742

similar to herds of elephants and horses, etc. evil female n›ga

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

that, two each, are next to four large


E√e* n-df- 1752

{MSA}hastitv›dy-abh›va continents: In the center, is the monarch of


mountains, ri rab (meru). The four {LCh}pustaka; {C}puste; {C}pusta
without elephants and so forth continents and eight smaller continents
are (1) shar lus 'phags po (videha), the [boards-what is gathered]; book; volume
E√r-a(-y*]-a(- 1731

eastern continent "land of [those with]


E√e* n-df-[^-y$[-ac- 1753
superior/large bodies" with lus (deha)
{C}mah›-n›ga and lus 'phags (videha); (2) lho 'dzam
{C}great serpent bu gling (jambudvıpa), the southern 1 7 4 3 {C} pustaka-gata
E√r# -sC]-d‰X[-W#-f#- included in book
E√r-a(-y*]-a(z-# Vø-Nørn- 1732

{C}has got it from a book; from a book


humans of the eight small continents; humans
E√e* n-df-[^-dCn# -]n- 1754
dVø- Vø- dVøn- Vø(n- of the eight subcontinents
{C}n›g›valokita (=mah›-n›g›valokita) Comment: One of the two divisions of mi
(humans), the other being humans of the four {C}pustaka-likhit›˙ k¸tv›
elephant-gaze; gaze of an elephant
continents (gling bzhi'i mi). written in a book
{C}elephant-look
{C}written down in a book
E√r-a(-y*z-# N´-ç Nœ[- 1733

E√e* n-d$- 1755

{MSA}n›ga-svara-Ÿabd›
page; label
sound/bellow of an elephant

Tenses: future, present, past, imperative 58


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

E√r* -dË([- E√-( d$c-[^- [ee-N´d&ç -ei#n-


1756 1767 1777

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

E√-( d$c-[^-dXr^ -d- establishment; the two—refutation and proof


1768

E√r* -el#- 1757

Comment: Positive and negative phenomena


{LCh}nid›na zdX^r- zdX^r- dX^r- dX^r- are one of the divisions of gzhi grub
(established base), i.e., existents (yod pa).
introduction {MV}›gantukatva

[ee-N´d&ç -dX[* - 1778


adventitiously/suddenly arisen
E√r* -el#z-# N“-* 1758

E√-( d$c-[}-# dCv-R#-y- 1769

{L}nid›na dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-


introduction; specific teachings factor of freedom from adventitious refutation and establishment; refutation and
defilements; factor of being separated from proof
E√r* n- 1759

adventious defilements refutation and establishment


E√*r-! E√*r-! E√*rn! E√*rn! E√-( d$c-’f-[e-e#-y- [ee-a-
1770 1779

{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√*r-! E√*r-! E√*rn! E√*rn! f*[-ac-[ee-a-dË([-ac-z[([-az#-sX#c-[r(n-a(-f*[-


{MSA}pÒrv›dhik¸ta {MSA}›kasmika; {MSA}›gantuka az#-[(]-]#-cr-dl#]-f*[-az#-[(]-x#]-](-
talk; say; mention; express; propound adventitious; sudden; temporary because of a wish to express a non-affirming
E√]* -a- E√-( d$c-dXr^ -d-
1761 1772
negative, lacking being means an absence [or a
lack] of nature
{C}jada (abh›vaprati˝edhavivak˝atatv›t
zdX^r- zdX^r- dX^r- dX^r-
stupid bh›v›bh›v›rtha eva svabh›v›bh›v›rtha¯) [PP,
{MV}›gantukatva fh]-i#[!
{C}stunned; senseless idiot; stupid
adventitiously/suddenly arisen cr-zj‹]-Ø(e-an-cr-e#-[ee-dX-[r(n-n$-dt[-az#-
E√-( 1762

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

E√-( fw]-y*]-dn([-]fn-Vµ]^ -eCd^ - consciousness apprehending it in the manner of


1763
lightning
{C}lightning flash an explicit elimination of its object of negation.
Ío Ken-chen Sö-nam-hlün-drup{GD:ix}
]f-fwz#-E√(e- [dX*-d! 1 f-x#]-[ee 2 f*[-[ee
E√-( d-[ez- 1764

lightning in the sky Div.: (1) affirming negative; (2) non-affirming


negative
E√e( -Vø-d$z-# o#r-r*-zj‹]- 1774
E√(-d-[ez! [ez! [ez! [ez! Comment: Negative phenomenon (dgag pa) is
take joy (in); delight (in) equivalent to gzhan sel (exlusion of the other,
e;$r- zj‹]- d;$r- ;$rn- other-exclusion [any›poha]). Examples are
d${“m-e^˜-d[e-[r(n-E√(-d-[ez! {C}vidyutopama rtag pa ma yin pa (non-permanent); bum pa
lightning-like meditative stabilization ma yin pa las log pa (opposite from non-pot).
I, Buddhaguhya, truly take joy [in that] {GZ

E√[( -a- [ee-a-[r(n-n$-Ø(en-az#-h[-f- 1780


69a.2} 1775

E√-( d$c- 1765

E√([-a! E√([-a! E√([-a! E√([-a! Ø(en- Ø(en- Ø(en- Ø(en-


{MSA,MV}›gantuka; ›gantakumala; {MSA}samavagh›ta direct perception explicitly realizing a negative
{MV}›gantukatva; ›kasmika loosen; relax; release; set free phenomenon
adventitious; temporary; sudden;
fh]-y#[!
[ee- 1776
circumstantial
E√(-d$c-R#-[}#-f- [ee-az#-’f-a-bc-]n-[ee-a-v-enc-[^-f#-dN√^-d
[ee ze(e dqe w(en-
adventitious stain/defilement negate; stop; refute; block; limit
z#-c#e-a-
E√(-d$c-R#-z„^v-‰X^-[r-s$en-W#-z„^v-‰X^- Comment: See dgag pa. Def.: a knower newly incontrovertible with
respect to a negative phenomenon upon the
adventitious causes and error and innermost
aspect of a negative phenomenon appearing [to
causes of error
it]
Comment: "Adventitious" in this context does
Comment: The aspect of an object must
not mean "uncaused"; it means "superficial"
appear in cases when the realization is
and is the opposite of "innermost" (phugs).
explicit.
E√-( d$c-R#-[}-# f- 1766

adventitious defilement/stain

Tenses: future, present, past, imperative 59


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

[ee-az#-N´-ç [ed- [ez-V“]-e]n-v-n(en-ac-Nœ-*≈ dc-q^]-o^-Nø]( -a-


1781 1792 1802

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

{C}prıti; priya; rati; {MSA}rata; {C}nanda;


N√-^ dz#-c#
e -a-
a knower newly incontrovertible with respect
{C}parito˝ayati; {C}sukha; {MSA}(Ωmud): {MSA,C}priya; preman; {MV,MSA,C}prıti
modate; {MSA}muda; {MSA}moda; {C}sp¸h› (=lokottara- dharma-parye˝˛i¯ =
to a negative phenomenon upon the aspect of a joy; happiness; liking saumanasyam); {C}rata; udbilya; ›moda;
negative phenomenon appearing [to it] {C}joyous; remains contented; kind; dear; ease; udagra; tu˝˛a; (=sneha); {L}nandi; nandana;
joy; happiness; liking; like; prefer; incline
Comment: This is the definition of direct pleasure; happiness; happily; longing toward
perception explicitly realizing a negative
[ez-dR#[- 1794
phenomenon (dgag pa dngos su rtogs pa'i {C}joyous; satisfaction; happiness; elated;
tshad ma). contented; dear; kind; zest; rapture; affection;
dR#- dR#[- dR#n- R#n- love; sympathetic joy; delight; delighted; delight
[ee-ac-R^c-az#-V“e( -a-c#en-et#e-a- 1783
in
{C}sp¸h›ti
negative phenomena which are the same {C}emit radiance fn-dØ]-R#-[ez-d-
isolate type joy of stability from below
[ez-fe^c- 1795

[ee-dX- 1784
xn-ddn-W#-[ez-d-
arbitrarily
joy of descent from above
{LCh}prati˝edhya; ni˝edhya
[ez-Nø]( - 1796

[ez-d-dNœ[*≈ -a- 1804


object of negation/refutation; object negated;
object stopped; that which is to be negated; {LCh}utsava
object to be negated festival; fest; party dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ -
prıty-utp›da
[ee-dX-dqe-a- 1785
fwn-az#-[ez-Nø(]- generate/produce/engender joy/happiness
festival for the wise
negative of the object of negation; negation of
[ez-d-ifn-n$-fXr( -d- 1805

[ez-[r-V“]-a- 1797
the object of negation
{MSA}sukham anubhavati
[ee-dX-ze(e-az#-Ø(e-a- 1786

{MSA}rati-yukta experiencing joy


endowed with joy/happiness
a conceptual consciousness that [merely]
[ez-d-zp(d-a- 1806

[ez-V“]- 1798
refutes an object of negation

[ee-dX-r(n-d;$r-d- 1787

{LCh,C}tu˝ita; {MSA}sp¸h›vat; {C}tu˝ita-deva p(d!zp(d- zp(d- p(d- zp(dn-


Joyous Land/Heaven [name of a Buddhist pure {L}prıti; {L}prıti-l›bha
identifying the object of negation attain/obtain joy/happiness
land]; Gan-den ("Joyous") Monastic University
[ee-dXz-# y(n- 1788
[name of one of the large monasteries of the
[ez-d-[r-d[*-d- 1807

Ge-luk-fla order in Tibet founded by


*prati˝edhya-dharma ‚zong-ka-fla (tsong kha pa) in 1408] {C}prıti-sukha; prıti-sukhado;
predicate to be negated; predicate of the Comment: The other two large monasteries joy and bliss
negandum near Hla-Ôa that constitute the Three Seats
{C}rapture; zest and joy; which gives joy and
are e-ra (se rwa) and Dre-flung ('bras
[ee-el#- ease
1789

spungs).
[ez-d-[r-d[*-d-dNœ[*≈ -a- 1808

[ez-V“]-z„#-a- 1799
basis of negation

[ee-el#-t]-R#-y(n- dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ -


1790

holder of the throne of Gan-den [head of the


Ge-luk-fla order] {MSA}prıti-sukha-sa˙jananı
phenomenon which has a basis of negation generate/produce/engender joy and bliss
[ez-V“]-R#-e]n-]-e]n-a-v-n(en-az#-Nåv&ç -a- 1800
Comment: A phenomenon that is absent
[ez-d-[r-d[*-d-xr-[e-ac-fXr( -d- 1809
somewhere.

[ee-dle-Når( -en$f- 1791 r*n-ac-Nø]( -a- {MSA}prıti-sukha-sa˙vedana


dNø]- Nø]( - dNø][- Nø]( [- thoroughly experience joy and bliss
el]-v$en-[ee-a! cr-v$en-dle-a! {MSA}
[ez-d-[r-V“]- 1810
tu˝ita-bhavana-v›s›di-nirm›˚a-nidarŸana
[*-v-Ì·[-a-Nå(r-d! definite display of emanations such as that
the three—refuting [other's systems], {C}hrımat
dwelling in the Joyous Land
establishing [our own system], and dispelling joyous; possessing joy; endowed with joy;
[objections with respect to our own system]
[ez-V“]-R#-e]n-]-dl^en-a- 1801
happy
Comment: The first of the three also is taken {C}modest
as 'khrul pa dgag pa (refuting mistake/error). {MSA}tu˝ita-bhavane vasati;
{MSA}tu˝ita-bhavana-v›sa
[ez-d-[r-V“]-a- 1811

dwelling in the Joyous Land


{MSA}prıti-sahagata
joyous; possessing joy; endowed with joy;
happy

Tenses: future, present, past, imperative 60


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

[ez-d-[r-dCv-d-f*[-a- [ez-dz#-‰X-^ [ez-dn-e]n-az#-sXc# -


1812 1823 1836

{C}avirati {MSA}tu˝˛i … hetu {MSA}raty› vihara˚›t


not separated from joy/happiness; not devoid cause of joy due to abiding with joy; due to abiding joyously
of joy/happiness
[ez-dz#-‰X-^ i#[- [ez-dX[* -
1824 1837

{C}no discontent
{MSA}rati-hetutva {C}pramoday›ti
[ez-d-[r-fh$rn-ac-V“]-a- 1813

cause of joy make happy


{MSA}rati-sa˙prayukta {C}makes happy
[ez-dz#-fy(e- 1825

having similar association with joy


[ez-dX[* -a- 1838

{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

generate/produce/engender joy and mental make happy


bliss {C}priya-rÒpa-s›ta-rÒpa
[ez-hv- 1839

{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

dN“^- N“^[- dN“^n- N“^n- {MSA}prıti-rasa


ratisa˙gr›haka-manask›ra taste of joy {C}nirata; {C}ramate (=bhakti˙ karoti)
mental contemplation of joy-withdrawal enjoy; like
[ez-dz#-dnf-a- 1828

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

the demonic Lord of Love


{MSA}mudit› sukh›viyog›k›r› {C}udagra; {C}prıta Comment: An epithet of the God of Desire
joy has the aspect of [wishing for] joyous; happy ('dod lha, k›madeva).
non-separation from happiness/pleasure {C}elated; full of zest; glad
[e^- 1842

[ez-d-Når( -d- 1817

[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

[ez-dc-dX[* -a- 1831

{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

not take joy (1) sky; space (2) middle


nC#[-W#-yd-nC#[-frz-pr-[e^r-v-c*e
{MSA}pramoda-manask›ra;
[ez-dc-f#-dX[* - 1833

{MSA}prıya˚›-manasik›ra; [his] power over the kingdom of existence


{MSA}rati-manask›ra; {L}apay›ti reaches to the sky {GZ 69a.1}
{MSA}sp¸h›-manask›ra not take joy; not take delight
mental contemplation of joy; joyous mental i#]-[e^r-
contemplation; taking joy to mind
[ez-dc-h‹f-ac-dX[* - 1834

noon [literally, mid-day]


[ez-d-x(rn-n$-Nƒ]# -a- 1821

{MSA}(Ωprı): prı˚ayati
[e^r-]f- 1846

{MSA}ruci-parip›ka satisfy; joyously satisfy


thorough maturaion of joy space; sky; mid-space
[ez-dc-fj[-az#-h$v-R#n- 1835

[e^r-]f-zsC^v-R#-‰Xv-a(z#-[d(]-a(-x#n!
[ez-dz#-∑[-ac-dNœ[*≈ -a- 1822

{C}sa˙har˝ayam›˚a-rÒpa by the nephew of the space-emanation king


in the manner of making joyous
dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ - {GZ 68b.4}
{C}with a thrill
{MSA}tu˝˛i-viŸe˝otp›dana
[e^r-n*r- 1847

generate a particular/specific/instance/type of
joy vacation; holiday

Tenses: future, present, past, imperative 61


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

[e*- [e*-z[^]-i#-b^z-# f[(- [e*-d---fr(]-ac-[ez-


1848 1861 1868

{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

Comment: See dge ba.


mah›s›˙ghika {C}daŸa-kuŸala-karma-path›
[e*-›]- 1849

Mah›s›˙ghika; Great Assembly School paths of action of the ten virtues


teacher Comment: One of the eighteen so called {C}ten ways of wholesome action
Hınay›na schools; thought to be an early
[e*-‰Xn-a- [e*-d-y(n-
1850 1870

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;

[e*-y(n- helpful(ness); lovely


[e*-d-ei#n-
1852 1872

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

Def.: that which is (1) indicated [as a virtue]


{LCh}up›saka and (2) abides in a type bringing forth dN´(f- N´(f- dN´(fn- N´(fn-
approacher to virtue; layperson with vows; lay happiness as a fruition which is its own effect {MSA}kuŸalasya ca bh›van›
practitioner
[dX*-d! 1 [[-a! 2 r(-h-b*n-a! 3 „*v-x([-a! meditatively cutlivate virtues

[e*-dNI]* -[r-[e*-dNI]* -f-ei#n- 1854

[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

'gro, sarvatraga) mental factors; (2) five


determining (yul nges, vi˝aya-pratiniyama)
dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ - mental factors; (3) eleven virtuous (dge ba, -’f-a-N‘-h·en-b*n-a-
{MSA}kuŸal›kuŸala-karma-patha-tat-phala-va
{MSA}Ÿubh›Ÿubh›dhi kuŸala) mental factors; (4) six root afflictions icitrya-jñ›na
generating virtue and non-virtue (rtsa nyon, mÒla-kleŸa); (5) twenty secondary knowledge of the various aspects of virtuous
afflictions (nye nyong, upakleŸa); and (6)
[e*-z[^]- 1857
and non-virtuous paths of action and their
[e*-d-e(fn-a- 1864
effects
{LCh,L,C,MSA}sa˙gha; saºgha
[e*-d-z[([-a- 1877

[virtue-aspire]; spiritual community; {MSA}Ÿubh›bhy›sa


assembly; aspirants to virtue cultivate virtue; become asccustomed to virtue
{MV}kuŸala-ruci
{C}crowd; group; assembly; congregation
[e*-d-N´f( -a- 1865
desiring virtue; wishing virtue; wanting virtue
N√(d-a-sX#c-f#-V“(e-az#-[e*-z[^]-
[e*-d-[ae-o^-f*[-az#-e]n 1878

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

[e*-d-N´d&ç -a- [e*-d-zs*v-d-


1866 1879

Spiritual Community Jewel


dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n- {MSA}kuŸala-vivardhana; {MSA}Ÿubha-v¸ddhi
[e*-z[^]-eCd^ - 1859

{MSA}Ÿubha-nirh›ra increasing virtue


Ge-dün-drup [the first Dalai Lama achieve virtue; accomplish virtue
[e*-d-dX-d- 1880

(1391-1474)]
[e*-d-N´d&ç -a-’f-a- 1867

{L}kaly›˚a
[e*-z[^]-‰X-fh(- 1860

helpful; good; lovely


dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-
Gen-dün-gya-tso [the second Dalai Lama
{MSA}kuŸal›bhinirh›ra-nimitta
(1476-1542)]
aspect of achieving virtue

Tenses: future, present, past, imperative 62


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

[e*-d-D√-]-f*[-a-v-N´d#ç -a- [e*-d-v-f-l^en-a- [e*-dz#-y(n-Nåv* -d-


1881 1894 1905

{MV}Ÿubh›nuttary›vara˚a l^e- zu$e- l^en- l^en- Nå*v- Nå*v- Nå*v[- Nå*v[-


obstructing unsurpassed virtue {MSA}kuŸale 'prayukt›¯ {MSA}kuŸala-dharma-sa˙vardhana

[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

non-virtue; non-virtuous; unwholesome {MSA}kuŸala-nata

[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

{MSA}anupacita-Ÿubha; {MSA}Ÿubhe … qualities/practices/phenomena


an›rabdhv›
{MSA}kuŸal›caya; {MSA}Ÿubh›caya
[e*-dz#-y(n-zs*v-dc-dX[* -a- 1907

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

N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[-


{MSA}Ÿubha-daurbalya {L,MSA}kuŸala-dharma; {MSA}kuŸala … {MSA}kuŸala-dharma-yojana
weak virtue dharma; {MSA}kuŸala-mÒla; {MSA}dharma … endeavoring at virtuous
kuŸala; {MSA}Ÿubha … dharma qualities/practices/phenomena
[e*-d-xr-[e-v*]-[^-zu$e- 1887

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

[e*-dz#-y(n-N´f( -a-v-dc-y[-f*[-ac-dÌ·]-a- 1901

{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

virtuous/wholesome root(s); roots of virtue


{MSA}kuŸala-prav¸ttich› (sic) Comment: The three virtuous roots (dge ba'i
wishing to engage in virtue p(d!zp(d- zp(d- p(d- zp(dn- rtsa ba, kuŸalamÒla) are: (1) non-attachment
{MSA}kuŸala-dharma-l›bha (ma chags pa, alobha); (2) non-hatred (zhe
[e*-d-v-zu$e-ac-dX[* -az#-sXc# - 1892

attained virtuous qualities/practices/phenomena sdang med pa, adve˝a); non-ignorance (gti


{MSA}kuŸale pravartan›t mug med pa, amoha).
[e*-dz#-y(n-N“[^ -az#-h$v-„#fn- 1904

because of engaging in virtue; in order to


[e*-dz#-Ì-d-q^]-o^-y[-a- 1914

engage in virtue dN“^- N“^[- dN“^n- N“^n-


[e*-d-v-N∂c(≈ -d- 1893
{MSA}kuŸala-dharma-sa˙grahaka-Ÿıla zy[- zy[- y[- y[-
ethics that is the composite of virtuous {MSA}samucchinna-kuŸala-mÒla
N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[- qualities/practices/phenomena thoroughly annihilated roots of virtue;
{MSA}kuŸale niyojan›t thoroughly severed roots of virtue
training in virtue; endeavoring in virtue

Tenses: future, present, past, imperative 63


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

[e*-dz#-Ì-d-dNœ[*≈ -a- [e*-dz#-v(-o(e- [e*-N∂r(≈ -f-x#]-


1915 1929 1941

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

[e*-dz#-v(-o(e-Nœn*≈ -a-zu(fn-a- 1930


growing roots of viture; generating roots of not engaged in virtuous endeavor
virtue {C}ceases to be a recluse
{C}one who has planted wholesome roots el(f- zu(fn- dt(f- y(fn-
[e*-f#-[e*-er-[^-v$r-[^-f-dNø]-a- 1942

{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

cutting roots of virtue; severing roots of virtue


[e*-dz#-db*n-ei*]- 1932

[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

[e*-dz#-Ì-d-[ae-o^-f*[-az#-e]n- spiritual friend; spiritual friend


1919

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

source of immeasurable roots of virtue


Div.: (1) non-attachment (alobha); (2)
[e*-dz#-Ì-d-[f]-a- {C}kaly›˚a-mitra-sahita
1920
non-desire (ar›ga); (3) non-hatred (adve˝a);
one who has a sprititual guide; possessing a non-ignorance (amoha)
{MSA}hına-kuŸala-mÒla spiritual quide Comment: See also dge ba (virtue).
low/lesser roots of virtue {C}one who has a good friend
[e*-h$v- 1944

[e*-dz#-Ì-d-x(rn-n$-f-Nƒ]# -a- [e*-dz#-db*n-ei*]-[r-f#-V“]-a-


1921 1934

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

have a spiritual guide


[e*-dz#-Ì-d-x(rn-n$-Nƒ]# -a- 1922

[e*-dz#-db*n-v-i*-dc-dØ*]- {MSA}kuŸal›pramatta
1935

{C}paripakva-kuŸala(-mÒla) conscientious with regard to virtue


thoroughly ripened/mature roots of virtue {MSA}satya˙ mitram up›Ÿrita¯
[e*-v-xr-[e-ac-Nå-(ç d- 1946

{C}virtuous/wholesome roots are mature relying on a spirirtual guide

[e*-dz#-Ì-d-x(rn-n$-Nƒ]# -ac-dX[* -a- [e*-dz#-dnf-a- {MSA}uts›ha¯ kuŸale samyak


1923 1936

delighting in virtue; taking enthusiasm in virtue


{MSA}parip›can› kuŸale {MSA}kaly›˚›Ÿaya
[e*-v$en- 1947

thoroughly ripening/maturing roots of virtue virtuous thought; thought of virtue

[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*-dn-zs*v-dc-dX[* -a- 1938


by ‚zong-ka-fla Ío-sang-drak-fla (tsong kha
pa blo bzang grag pa)]; Ge-luk-fla order
{MSA}kuŸala-sa˙bh›ra; {MSA}Ÿukla-ga˚a {MSA}kuŸalair vardhayanti Comment: The sect probably was originally
collection of virtue increase through virtue called the "Joyous Way" (dga' ldan pa'i lugs)
after the monastic university called "Joyous"
[e*-dz#-x(]-o]- 1926

[e*-dX[* -a- 1939

(dga' ldan) established by ‚zong-ka-fla in


{MSA}gu˚a … Ÿubha {MSA}Ÿubha-kara 1409.
virtuous quality; quality of virtue making virtue
[e*-v*en- 1949

[e*-dz#-vn-’fn-dX[* -a- 1927

[e*-N∂r(≈ - 1940

virtue and goodness


{MSA}Ÿubha-karma-k›rin
N∂≈r- N∂≈(r- N∂≈rn- N∂≈(rn- [e*-db*n- 1950

performing actions of virtue


{L}Ÿr›ma˚a
[e*-dz#-vn-vf- 1928
one engaged in virtuous endeavor [e*-dz#-db*n-ei*]!
recluse; ascetic {LCh}kaly›˚a-mitra
{C} kuŸala-karma-patha [virtuous-friend]; spiritual guide; ge-Ôhay [a
path of virtuous action person who has completed the scholastic phase
{C}wholesome path of action of monastic training]; geshe

Tenses: future, present, past, imperative 64


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

[e*-n(en-en$f- [e(rn- [e(rn-a-r*n-ac-zeCv* -az#-f[(-


1951 1961 1966

the three: virtue and so forth [e(rn-a-


Comment: The three are dge ba (virtue), mi
dge ba (non-virtue), and lung du ma bstan
{L}sa˙dhi; abhipretya; {MSA}abhipr›ya; f[(-N“-* [e(
dqCvr-n-zeC
zeC*v- v
* dqC- v[- zeC*v[-
{C,L,MSA}(sa˙Ωdh›): sa˙dh›ya {MV}sa˙dhinirmocana-sÒtra
pa (neutral); this is one of the divisions of thought; thinking; thinking of; hidden meaning;
established base (gzhi grub). [thought-unravel-sÒtra];
intention; notion Sa˙dhinirmocana-sÒtra; SÒtra Unraveling the
[e*-N√r( - {C}hidden intent; with hidden meaning
1952
Thought [title of a third-wheel sÒtra considered
[e(rn-]n- to be definitive by the Mind-Only School; P774,
dN√r- N√r-!N√(r- dN√rn- N√(rn- thinking of; in consideration of
Vol. 29]
{C}bhik˝u; {L}Ÿr›ma˚a
[e(rn-a-t]- 1967
Comment: See dgongs pa.
[virtue-beg]; monastic; monk; nun

[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

dN√r- N√r-!N√(r- dN√rn- N√(rn-


[e(rn-a-r*
dqCv-nzeC-ac-zeC
*v- dqCvv
*[- -az#
zeC*v-f[(
[- - [*-Vø-dn-]-h‹e-[*-’fn-]#-N´ç-u#-dl#]-R#-[(]-[^-r*n-a
sa˙dhinirmocana-sÒtra
{MSA}bhik˝u-sa˙vara
[thought-unravel]; Sa˙dhinirmocana-sÒtra;
c-e;$r-dc-f#-dXz(! z(-]-t#-l*-]-[e(rn-a-t]-](
monastic's vow Therefore, those words [speaking of
SÒtra Unraveling the Thought [title of a
naturelessness] definitely should not be taken as
[e*-N√r( -[r-[e*-N√r( -f- 1954
third-wheel sÒtra considered to be definitive by
the Mind-Only School]; commentary on the of literal meaning. Then, as what? As having
thought another thought [behind them].
dN√r- N√r-!N√(r- dN√rn- N√(rn-
{MSA}bhik˝u-bhik˝u˚ı f[(-N“*-[e(rn-zeC*v-v-dØ*]-az#-sX(en- Comment: See dgongs pa.

[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

meaning that has a thought behind it


dN√r- N√r-!N√(r- dN√rn- N√(rn-
[e(rn-a-Ø(en-a- 1969
{C}sa˙dh›ya
{C}Ÿr›ma˚yat›
thinking of; thinking; in consideration of;
{C}honoring recluses
intending Ø(en- Ø(en- Ø(en- Ø(en-
[e*-N√r( -f- 1956
{MV}abhisandhi-praveŸa
{C}hidden intent; with hidden meaning realization of the thought; realization of the
dN√r- N√r-!N√(r- dN√rn- N√(rn- thought behind it
[e(rn-a- 1964

bhik˝u˚ı
[e(rn-a-fj[-[*- 1970

nun {LCh,C,MSA}abhipr›ya; {L}abhipr›yika;


{C}samanv›h›ra; {MSA}anusa˙dhi; {C}samanv›harati
[e*-N√r( -f-x#]- 1957
{MSA}abhisa˙dhi; {MSA}›Ÿaya;
{MSA}bh›va; {MSA}sa˙dhi; abhipreta consider; take under consideration
dN√r- N√r-!N√(r- dN√rn- N√(rn- thought [hon. of bsam pa]; notion; significance; {C}his mind is impressed by; consider; bring
intention out; bear in mind; bring to mind; behave
{C}abhik˝u
{C}intent(ion); desire; purpose; attempt (to towards(?); thinks to himself
non-monastic
hurt); veiled; indirect; with hidden meaning;
[e(rn-a-cd-env- 1971
{C}cease to be a monk grace(?)

[e*-N√d( - [(]-z[#-v-[e(rn-]n-
1958

Illumination of the Thought [Dzong-ka-ba's


having considered this meaning; in commentary on Chandrakırti's
Ÿr›ma˚a
consideration of this meaning Madhyamak›vat›ra, Illumination of the
training in virtue; ascetic; novice monk Thought, Extensive Explanation of
en$r-cd-W#-[e(rn-a-[r-en$r-d-a(z#-[e(rn-a- (Chandrakırti’s) “Supplement to (N›g›rjuna’s)
[e*-N√d( -f- 1959

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

very profound thought


[e(-d- 1960

dqCv- zeC*v- dqCv[- zeC*v[- [e(rn-ac- 1973

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

Tenses: future, present, past, imperative 65


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

[e(rn-ac-N‘r-d- [e([-ac-dX- [e(]-[d*]-Nå[(≈ -a


1975 1982 1992

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

set/state/establish/arrange/register/make a remote forest


record/place [on throne]/put [a signature];
{C}samanv›harati
[e(n- 1993

affix; array; make laugh/smile


{C}his mind is impressed by; consider; bring
{C}to place (in); discard(?); to store; affix; to
out; bear in mind; bring to mind; behave {C}k›rya; {MSA}prayojana
fix; deposits; to put up
towards(?); thinks to himself purpose; necessity; need to; necessary
[e([-ac-dX- 1983
{C}work; business; function; task
[e(rn-el#- 1977

[e(n-y*[-W#-N´-ç 1994

basis in [Buddha's] thought; [factual] basis in [e([- ze([- dq([- ze([!


Buddha's thought e[-f(-de[- [e([- de[- [e([- dative case [term of purpose or benefit]
Comment: The first in the triad of factors {C}prati˝˛h›payitavya
[e(n-a- 1995

involved in passages requiring set/state/establish/arrange/register/make a


interpretation—the basis in [Buddha's] record/place [on throne]/put [a signature];
{LCh,MSA}prayojana; {C}k¸tya; {MSA}k›rya
thought (dgongs gzhi), purpose (dgos pa), and array; affix; smile; laugh; make smile/laugh
[yid ches par bya dgos pa =
damage to the explicit [rendering] (dngos la {C}should establish {MSA}pratyetavya]
gnod byed). dgongs should not be translated
[e([-ac-dXz-( purpose; necessity; need; aim; must; should;
1984

as "intention," since this would too easily be intention


confused with dgos pa ("purpose" or
"intention"). [e([- ze([- dq([- ze([! {C}duty; necessary

e[-f(-de[- [e([- de[- [e([- [*n-[e(n-a-zeC^d-v-


[e(rn-el#-[r-[r(n-v-e]([-dX[* - 1978

{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

{C}remote forest; jungle; wilderness; forest


[e(rn-n$-en(v- 1979

dweller; belonging to the forest; in the remote {MSA}sarva-k›rya-kara˚a


forest
please pay heed effecting all purposes/aims
[e(]-a-[r-]en-z[d- 1986

[e(n-a-dX[* -[(- 1998

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

[e(]-a-Vµc^ -dX[* -t#r- 1990


thorough achievement of the purpose;
thoroughly achieve one's purpose
[e([- ze([- dq([- ze([! {C}ara˚ya-parama
[e(n-a-b#]-o^-x(rn-n$-È*[-a- 2002
e[-f(-de[- [e([- de[- [e([- {C}one completely devoted to life in the remote
{C}niveŸana; {C}prati˝˛h›payati (=g¸hıt›n›˙ forest
sthirıkara˚›t = vinayaset) {C} suparipr›ptak›rya
[e(]-az#-vf- 1991
set/state/establish/arrange/register/make a {C}one who has well done his work
record/place [on throne]/put [a signature];
[e(n-az#-[dr- 2003

array; affix; make laugh/smile {C}k›nt›ra-m›rgi


{C}house; entering on; show respect to; {C}wilderness
by the power of necessity; through the force of
establishes; introduces to; transfers to; builds; a purpose
places; deposits in; bestows

Tenses: future, present, past, imperative 66


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

[R*n-a- [eC-dt(f-zdCn-e]n- [eC-dX[* -fr-d-


2004 2011 2020

pras›da; {L}anumodita; {MSA}k›nta el(f- zu(fn- dt(f- y(fn- {C}bahÒ-›matro


to be pleased (hon.); rejoiced having many enemies/foes
arhattva-phalastha ; arhattvaphalasthita
{C}full of many hostile forces
[eC- 2005
abider in the fruit of Foe Destroyer

[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

zhugs pa); Abider in the Fruit of Once


Returner (phyir 'ong 'bras gnas);
el(f- zu(fn- dt(f- y(fn- Approacher to Never Returner (phyir mi
arrange; set out; spread out
arhan; arhat; {MSA}arihan
[eCz-# [dr-[^-n(r-d- 2023

[eC-dt(f-l^en-a- 2012

Foe Destroyer; Enemy Killer


Comment: Arhan/ arhant (dgra bcom pa) n(r- n(r- n(r- n(r-
is translated as “Foe Destroyer” to accord l^e- zu$e- l^en- l^en-
with the usual Tibetan translation of the arhattva-pratipanna ; arhattvapratipannaka {MSA}Ÿatru-vaŸa-ga
term and to assist in capturing the flavor come under an enemy's power
approacher to Foe Destroyer
of oral and written traditions that
Comment: This is one of the eight types of
[eCv( - 2024
frequently refer to this etymology. Arhats
have overcome the foe which is the enterers and abiders (zhugs gnas brgyad):
afflictive emotions (nyon mongs, kleŸa), Approacher to Stream Enterer (rgyun zhugs {C}mocayanti (=moci˝ya)
the chief of which is ignorance, the
conception (according to the zhugs pa); Abider in the Fruit of Stream loosen; release; free
Consequence School) that persons and Enterer (rgyun zhugs 'bras gnas); {C}release; liberate; set free
Approacher to Once Returner (phyir 'ong
[eC-dt(f-‰X]-f*[- 2007

[eCv( -d- 2025


zhugs pa); Abider in the Fruit of Once
Returner (phyir 'ong 'bras gnas);
el(f- zu(fn- dt(f- y(fn- Approacher to Never Returner (phyir mi {C}pramocana; {C}parimocayati
Unadorned Foe Destroyer release; free; looosen
[eC-dt(f-cr-‰Xv- 2013

{C}liberation; set free


[eC-dt(f-[r-cr-‰Xv- 2008

[eCv( -dz#-sXc# - 2026


el(f- zu(fn- dt(f- y(fn-
el(f- zu(fn- dt(f- y(fn- {C}raha-pratyaya
{C}parimocayati
{C}raha-pratyaya Foe Destroyers and Solitary Realizers
in order to release/free; because of releasing
Foe Destroyers and Solitary Victor; Foe
[eC-dt(f-cr-‰Xv-p*e-a- 2014
{C}set free
Destroyers and Solitary Realizers
de[- 2027

[eC-dt(f-a- el(f- zu(fn- dt(f- y(fn-


2009

{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

exalted knower of a Foe Destroyer interfering being


{C}pratyamitra
Comment: dgra bcom pa'i mkhyen pa, dgra b*n-dX-x(rn-n$-et([-az#-de*en-n$-R^c-a-x#]-v-
bcom pa'i mi slob lam, dgra bcom pa'i nyon enemy; foe
are obstacles to discriminating objects of
sgrib spangs pa'i ye shes (exalted knower of {C}inimical force; foe
knowledge
a Foe Destroyer, path of no more learning of
[eC-d(z-# z[^-b*n- 2017

a Foe Destroyer, exalted wisdom of a Foe ,(±-P-,-l*n-dË([-an!


Destroyerthat has abandoned the afflictive
obstructions) are equivalent.
{MSA}amitra-sa˙jñ› y$-[r-y$z#-e]n-pfn-t[-W#-de*en-pfn-t[-d;
discrimination of [someone as being] an
enemy/foe z-dc-dX z!(
through reciting o˙ hÒ˙ a consume all
obstructing entities of the water and the entire
[eC-d(z-# z[^-b*n-n$-dX[* -a- 2018

area around the water {Dor 22b.4/ 228.4}


de*en-dX[* -a- 2029
{MSA}Ÿatru-sa˙jñ›-kara˚a
discriminating [someone as being] an
{MV}vibandhana
enemy/foe
act/serve as an obstacle/interference/evil
[eC-dX[* - 2019
interference

{C}amitra
one acting as an enemy; foe; enemy
{C}foe

Tenses: future, present, past, imperative 67


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

de*en-f-fy#n-a- dR#n- deC[( -


2030 2041 2052

{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*en-f*[-a- go; traverse; vehicle


2031

deC[( -[qz-dz#-vf-v-q^]-o^-l^en-a- 2053

{C}avighena dR#- dR#[- dR#n- R#n-


unobstructed; without obstacles/ interference {C}satkaroti
{C}without fail do; perform; make; act; manufacture l^e- zu$e- l^en- l^en-
{C}treat with respect; revere; honor {MSA}durga-m›rga-sam›rÒ˜ha
de(-Nœv-v-Nå[(≈ -a- 2032
entering a path difficult to traverse
deCr- 2043

deC[( -p%d-a- 2054

Nå≈[- Nå≈([- Nå≈[- Nå≈([- {C}ga˚aye; {C}sa˙khyeya


{MSA}d›y›da
count; number; calculate; compute; reckon; can progress/get
partake of/enjoy the share along/advance/proceed/traverse
enumerate; tally; numerate

de(-Nø-* 2033
{C}calculation
deC[( -a- 2055

{C}sa˙vibhajati (=t›vatk›likatvena dan›t)


[eC-dt(f-zdCn-e]n-xn-deCr-dz#-zsen-a-d‰X[-
share; divide up a- deC[( ! deC[( ! deC[( ! zeC[( ! deC[( ! deC[( !
{LCh}ayana; {C}gati
{C}share (out) the eighth Superior when one counts backwards progress; get along, advance, proceed; travel;
from Abider in the Fruit of Foe Destroyer
de(-d- 2034
go

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

{C}counting; enumeration Hearers who progress soley to peace


basis of infusion vf-deC([-h$v-
deCr-d-vn-xr-[e-ac-z[n-a- 2045

N´ç#d-az#-de-yen-de(-el#- mode of progressing on the path


{C}ga˚an›-samatikramat›
deC[( -a-et#e-az#-vf- 2056
basis of infusion of the predispositions for the
thoroughly passed beyond enumeration
obstructions
{C}they have transcended all counting {MSA}ekay›na-patha; {MSA}ekay›na-m›rga
See bsgo ba'i gzhi
deCr-dc-z[([-an- path of sole progress; path of sole passage;
2046

dR#- 2036

path of the one vehicle


wish to count
deC[( -ac-dX-d- 2057
dR#- dR#[- dR#n- R#n-
deCr-xn- 2047

do; perform; make; act {MSA}y›tavya

dR#-d- something to be traversed/progressed


2037
[number-lacking]; numberless; uncountable;
countless; incalculable; inestimable; over/proceeded over/travelled
dR#- dR#[- dR#n- R#n- immeasurable; measureless; infinite
deCn( -a- 2058

{C}k›rya
deCrn- 2048

do; perform; make; act; manufacture {C}mantrita


{C}work; function; business; task count; number; calculate; compute; reckon; {C}murmuring; counsel
enumerate; tally; numerate
fe^- 2059

dR#-d-f-fy#n-a- 2038

deCrn-a-[r-elv-d-[r-dØen-a- 2049

{C}udagra; {MSA}(Ωtu˝): to˝ayati


dR#- dR#[- dR#n- R#n-
dØe- Ø(e- dØen- Øen- please; make happy; gladden
{L}akara˚ıya
{C}elated
not something to be done {MSA}ga˚ita-tulita-mım›˙sita

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

deC-( dc-dX[* -a- 2051

dR#- dR#[- dR#n- R#n- {MSA}›r›dhana; {MSA}(Ωtu˝): to˝ayati


{C}sa˙g›yam›na (=paraspara˙ will please/make happy/gladden
{C}k›ri˝ya
grantha-artha-nir˚ay›t)
fe^-dc-dXn-o*- 2062
do; perform; make; act; manufacture
{C}something to be done {C}chanting
{MSA}›varjya (› Ωv¸j)
having pleased/made happy/gladdened

Tenses: future, present, past, imperative 68


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

fe^-dc-dXn-o*-zj$[-[(- fe(-h$en- zee-a-


2063 2075 2086

{MV}›varjy›vat›rayati begin; start zee- zee- zeen- zeen-


having pleased enter; enter pleasingly
fe(]- {LCh,MV}(niΩrudh); {LCh,L,MSA}nirodha;
2076

{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

From [firyadeva's] Four Hundred


dR#- dR#[- dR#n- R#n-
{MSA}›varjana; {MSA}(yang dag mgu bar (catu¯Ÿataka), "When selflessness is seen in
{C}n›tha-karin
byed = sa˙Ωr›dh) objects, the seeds of cyclic existence cease."
act as a protector
please; make happy; gladden
zee-a-f*[- 2087
{C}one who protects; protector
fe^-dX- 2066

fe(]-dtn-a- 2078

zee- zee- zeen- zeen-


{C}to˝i˝yi
{C}san›tha {L}anirodha
that which is to be pleased
having a protector not be
{C}I will please stopped/obstructed/destroyed/ceased/halted
{C}they have to help them
fe^c- 2067

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

zee- zee- zeen- zeen-


fe(]-a(c-zR^c-d- 2080

{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

{C}which make him into a savior


{C}ŸiraŸ (c)cheda; Ÿır˝a-ccheda zee- zee- zeen- zeen-
fe(]-f*[-a- 2081

cut off the head; decapitate {C}niruddhiya; {L}niruddha; {L}nirodha


{C}decapitation; his head is about to be cut off {L}an›tman be stopped/obstructed/destroyed/ceased/halted
{C}is stopped
fe(-fu$e- protectorless
2071

n*fn-cen-a-zeen-]n-f*[-az#-sX#c-c(!
fR(en-a(c- 2082

beginning and end


because coarse mind, having ceased, does not
N´ç&d-pdn-W#-fe(-fu$e-pfn-t[- fast; quickly; soon exist
all the means of achievement from beginning to
feC]# -a- 2083

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

fe(-Nƒn( -an-e(-d! fe(-Nƒn( -an-e(-d-f-x#]-a- 2074


very many; quite a few

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

Tenses: future, present, past, imperative 69


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

zev- zev-d- zev-f*[-fXc^ -[^-dNœc( -d-v-dØ*]-]n-zev-f*[-


2095 2102 2109

{MSA}viruddha; virodha; virodhitva;


vilomayati (vi-loman)
{LCh,C,MSA}virodha; {L,MSA}viruddha;
{C}rodha; a{MSA}virodhitv; {MSA}vilomayati zw(c-v(c-N‘r-dz#-[dr-b*n-
contradict; contradictory with; mutually (vi-loman) dN(œc- N(œc- dN(œc[- N(œc[-
exclusive with contradiction; contradictory; mutually sense consciousness to which a firebrand wheel
exclusive; mutually exclusive phenomena appears in dependence upon quickly turning a
zev-ŒX]* - 2096

{C}obstruction; conflict firebrand


Comment: This is an illustration of
[contradict-condition]; contradictory [r(n-a(-[r-zev-d- non-conceptual counterfeit direct preception
condition; discordant condition; contrary contradictory with [functioning] thing which is a sense consciousness and whose
condition
c#en-t]-en$f-R#-dN´(f-dXz#-eg·-d(-zev-d-x#]-o*- cause of error exists in the object (dbang
zev-∑d-’v-f- shes su gyur pa'i 'khrul rgyu yul la yod pa'i
2097

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

Kathy fh]-i#[! ∑([-p-[[-xr-x#]!


Comment: One of the four types of normative el#-fp%]-f#-nC#[-az#-y(n! {LCh}pratidvandin
Check Kathy pervasion (khyab pa rnal contradictory object
Def.: those which are different and phenomene
ma bzhi); an illustration of this type of
ze^v-d- 2111
of which a common locus is not possible
reasoning is: Whatever is a definiendum is
necessarily not permanent (mtshon bya yin [dX*-d! 1 s]-h$]-Når-zev! 2 {C}calayati
na / rtag pa ma yin pas khyab pa).Check Vµ]-et#e-f#-e]n-zev! vibrate; move
Kathy {C}is moved along
Div.: (1) contradictory in the sense of mutual

zev-∑d-sX]# -t#-v(e- abandonment; (2) contradictory in the sense of


ze*rn-
2098 2112

not abiding together


perverse negative pervasionCheck Kathy [er- ze*rn- dqr- ze*rn-
zev-d-f*[- 2103

Comment: One of the four types of perverse fill; fulfill; satiate


pervasions (khyab pa phyin ci log bzhi); an {MSA}aviruddha
illustration of this type of reasoning is: non-contradictory; no contradiction
](c-d$-ze*rn-az#-c#f-a-
whatever is a definiendum is necessarily not stage of filling the jewel
zev-dz#-eo]-h‹en- 2104

not-permanent (mtshon bya yin na / rtag pa


ze*rn-a- 2113

ma yin pa ma yin pas khyab pa).Check viruddha-hetu;{GD:276} viruadhahetu G D


Kathy looks mistaken; check his [er- ze*rn- dqr- ze*rn-
zev-dË([-pv-zR^c- 2099
source fill; fulfill; satiate
contradictory reason
ze(- 2114

dË([- Ë([- dË([- Ë([- {GD:276} contradictory evidence, a form of


faulty reasoning
contradictory consequence {MSA}avabodha

zev-z[^n-Nœ](≈ -f*[-zu#e-Ø*]-[a*-vn-z[n-a- zev-dc-dX [* - 2105


2100 head; top; beginning
Comment: See mgo.
{C}prativahati; {C} virodhayati
without the flaws of a combination of
ze(-d- 2115

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

Når- Nå(r- Nårn- Nå(rn- Comment: See mgo.


question about contradiction and answer {C}virodhayati
ze(-dz#-][- 2116
disspelling contradiction {C}opposes; to obstruct; contradict; bring into
conflict with
{C}upasarga
zev-dc-dX[* -a-dX-d- 2107
{C}misfortune; troublesome

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

Go-lok [an area in Am-do]

Tenses: future, present, past, imperative 70


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

ze(e- ze(e-ac-dX[* - zR^c-


2119 2130 2137

[ee ze(e dqe w(en- {C}pratik˝ipati zR^c- zR^c[- R^c- R^c[-


stops; ceases; refutes
{LCh}(niΩrudh); {MV}nirodha {LCh}as; {MV}sy›t; {LCh}bhÒ; {MV
{C}rejects V.daŸa-vaj}bhavati; {L}pari˚›ma;
cease; stop; negate; refute
{MSA}(niΩgam): nigacchati; {MSA}y›ti
c#en-an-ze(e-a- ze(r-dc-zR^c! ze(r-dc-f#-zR^c- 2131

vik¸ti˙; {MV,MSA}vik›ra; {MSA}vrajati;


change; mutate; become; be; come to be;
refute with reasoning
zR^c- zR^c[- R^c- R^c[- transform; grow; translate; translation
dØen-f#]-R#-ze(e-a- {C}avalıyate {C}becoming; evolution; transformation;
non-analytical cessation {C}becomes cowed; be cast down; hide change; provide; is; approach; come to; run
despondently in; does (not) despond; (not) cow through; get to; implies; undergo; bear; admits
ze(e-‰X-^ 2120
of; will become; come to; incur; attains; gains;
ze([- 2132
bring about; grow; gone (to); reached; (is)
[ee ze(e dqe w(en- conducive to; lead to (a rebirth)
that which is to be stopped/refuted; object [e([- ze([- dq([- ze([- f#-zR^c-dz#-d[*-y*]-
negated/refuted {C}vyaya (= nirodho); {C}sth›pana;
{MSA}(niΩviŸ): niveŸayati; {MSA}niveŸyate immutable great bliss
ze(e-t#r-Når( -z[([-zdXr^ - 2121

set; state; establish; arrange; register; make a


zR^c-∑[- 2138

record; place [on throne]; put [a signature];


wish to cease and abandon it arises array; affix different translation; difference in translation
ze(e-NIf( n- 2122
{C}passing away; fall; establishment
zR^c-o*- 2139

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

{MSA}sa˙niveŸana suffering of vicissitude


{L,MSA,MV}nirodha; {C}nirodhi; set; state; establish; arrange; register; make a
zR^c-d- 2141

{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

repudiation {C}sambhava; {MSA}cañcal›; {MSA}vrajati


(e.g.: buddhatvam ›Ÿu vrajati); rgyags par mi
ze(e-a-[r-vf-R#-d[*]-a- 2125
[e([- ze([- dq([- ze([- change; mutate; become; be; come to be;
{C}prasth›payati transform; grow; translate; translation
{MSA}nirodha-m›rga-satya
set; state; establish; arrange; register; make a {C}transformation; evolution; come to; incur;
truths of cessation and of path; true cessations
record; place [on throne]; put [a signature]; alteration; source; there can be; possible origin;
and paths
array; affix; cause to set, etc. make possible
ze(e-a-f*[-a- 2126
{C}set going
zR^c-d-f-fy#n-a- 2142

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

zR^c-d-f#-N√-^ d-f([-W#- 2143


nirodha-sam›patti
absorption of cessation; meditative absorption high-and-mighty
of cessation zR^c- zR^c[- R^c- R^c[-
{C} visa˙v›dayati
ze(e-az#-d[*]-a- 2128

{C}go back on; break one's word/promise


{MV}nirodha-satya
true cessation; truth of cessation

ze(e-az#-]^n-a- 2129

capacity to stop/cease

Tenses: future, present, past, imperative 71


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

zR^c-d-f*[-a- zR*v-d- zeCe# -a-


2144 2155 2166

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-f*[-ac-fif-a- {LCh,L,MSA}kauk¸tya; {C}vipratis›rin;


2145

{MSA}vipratis›ra {C}parihıyate; {C}h›ni


zR^c- zR^c[- R^c- R^c[- contrition; regret; feeling sorry; remorse diminishment; decrease; diminish
{C}regrettable; remorse; regretful; one who {C}is diminished; fails of; avoids; desists;
{C}nirvik›ra-sama
regrets diminish; decrease; lose; fail to win; failure;
equal in being immutable/unchangeable
diminution; decrease; waning; loss
zR([-a-f*[-a- 2158
{C}equal in remaining unaffected by change

zeCd# -a- 2168

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

{MSA}na bhavitum arhati (ΩbhÒ) diminishment; decrease; diminish


not suitable to change {MSA}avipratis›r›di-krama {C}removal; take away; diminution; loss; never
fails; is decreased; is diminished; fail
zR^c-dz#-y(n-t]- stages of non-contrition/regret/feeling
2147

sorry/remorse and so forth


zeCd# -a-f*[- 2169

zR^c- zR^c[- R^c- R^c[-


zR([-a-f*[-ac-zy#-dz#-[^n-dX[* -a- 2160

{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

zR^c-dz#-N“e^ -dN®v- 2148

zR([-az#-N´d#ç -a- 2161

{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^c-dz#-dX-* dCe- 2149

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

wander; rove; walk about


{C}viv›da
{C}apar›ddha¯
zeCf# n-a- 2175
contention; disputation; wrangling; dispute{C}
{C}one who has offended; offend
zR*[-ac- 2153

zeC#f! zeC#f! zeC#fn! zeC#fn!


{L}sa˙codayanti wander; rove; walk about
impel
zeCn# - 2176

zR*[-ac-dX[* - 2154

‰X-Ë*-zeC#n-
{C}vig¸h˚ıte
Ling Dynasty [502 - 557 ce] of China
{C}quarrel with

Tenses: future, present, past, imperative 72


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

zeCd^ - zeC-* zeCv* -a-[(]-env-


2177 2187 2194

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

these should be known through applying the Quintessential Instructions on the


previous procedure as appropriate Perfection of Wisdom”
zeC^d- zeC^d- zeC^dn!eC^d- eC^dn-
zeCv* -ac-en$rn-n(- 2195

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

zeCd^ -a-[f-a- 2179


comment on; interpret; elucidate; explain

zeCv* -¤r- 2190

zeC^d- zeC^d- zeC^dn!eC^d- eC^dn- dqCv- zeC*v- dqCv[- zeC*v[-


{MV}ni˝patti-paramat› ˛ık›
dqCv- zeC*v- dqCv[- zeC*v[- explanation of [someone else’s] commentary;
highest/excellent/holy achievement
basis for commentarial explanation; explanatory
zeCd^ -ac-zR^c-d- 2180
commentary/exposition/elucidation/explanation commentary; subcommentary
/discussion Comment: For instance, Jay›nanda’s
zeC^d- zeC^d- zeC^dn!eC^d- eC^dn- Comment: As in the "one hundred and eight" Explanatory Commentary on Candrakırti’s
{C}ni˝patti (=parini˝patti = parini˝padyate) bases of exposition in the Perfection of autocommentary to his Supplement to
accomplish; achieve; establish Wisdom SÒtras. (N›g›rjuna’s) “Treatise on the Middle.”
{C}accomplishment; (reach) consummation;
zeCv* -y$r-[(]-env- zeCn* -¤r-
2191 2198

creation; achieves; comes to completion


basis for extending; basis for
zeCd^ -ac-z[([- 2181

zeCv* -a-[(
dqCv]- -env-
zeC*v- dqCv[- zeC*v[- exposition/explanation

zeC^d- zeC^d- zeC^dn!eC^d- eC^dn- zeC-( 2199

[Haribhadra’s] Short Commentary: Clear


want/wish/seek to accomplish/achieve/establish Meaning (spu˛h›rtha, ’grel pa don gsal), or
Commentary on (Maitreya’s) “Ornament {LCh}gam; y›; {L,MV}gati; {C,MV}gamana;
zeCd^ -ac-dX-d- {MV}ga; jagat; {C}gami˝yanti; calate;
2182
for Clear Realization, Treatise of
Quintessential Instructions on the upay›ti; sa˙krama˚at›; sa˙kr›mati;
Perfection of Wisdom” anbhikrama˚a; avakr›nti; carati; caran;
zeC^d- zeC^d- zeC^dn!eC^d- eC^dn- Comment: A commentary on Maitreya’s verb: go; become; serve; act
{MSA}samud›gama Abhisamay›la˙k›ra (Ornament for Clear noun: transmigrator; goer
that which is to be Realization), which is a commentary on the {C}move away into; passing on; to pass on;
accomplished/achieved/established A˝˛as›hasrik›prajñ›p›ramit›sÒtra (Eight transmigrates; pass away from; come along;
Thousand Stanza Perfection of Wisdom SÒtra). approach; submit to; come to; going (to);
zeCd^ -ac-dX[* - 2183

motion; walk; pursue; they will go away;


zeCv* -y*]-[}-# f*[-z([- 2192

courses; walks; coursing; destiny; birth; going;


zeC^d- zeC^d- zeC^dn!eC^d- eC^dn- route; going out; entrance; descent; move along;
{L}s›dhaka dqCv- zeC*v- dqCv[- zeC*v[- move to; walk along; travel
that which accomplishes; accomplish; cause to mah›bh›˝ya vimalaprabh›
accomplish/achieve/establish [Kalki Pu˚˜arıka’s] Great Commentary on the y$r-[^-zeC(-d-
K›lachakra Tantra: Stainless Light (bsdus pa’i decrease/become smaller
zeCd^ -an-p(d-a- 2184
rgyud kyi rgyal po dus kyi ’khor lo’i ’grel
bshad rtsa ba’i rgyud kyi rjes su ’jug pa stong ei*]-a(c-zeC(-dz#-]^n-a-
phrag bcu gnyis pa dri ma med pa’i ’od ces
p(d!zp(d- zp(d- p(d- zp(dn- bya ba, capacity to act as an antidote
{MSA}ni˝patti-l›bha
zeCv* -a- zeC-( i#[-
2193 2200

attained through achievement/practice


dqCv- zeC*v- dqCv[- zeC*v[- {C}g›mitva
zeCd^ -dX[* - 2185

{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

zeal; enthusiasm; dilligence

Tenses: future, present, past, imperative 73


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

zeC-( [(]-cd-o^-z[([-a- zeC-( d-f*[-[(- zeC-( dc-dX[* -a-


2202 2212 2222

{C}jagad-artha-k›mo {C}visarati {C}anubandhayati


intensely wishing for the welfare/weal/aims of not go; not transmigrate; not go away go; cause to go/depart
transmigrating beings {C}disconnect {C}move forward
{C}keen on the welfare of the world check synonym {T}; {PH} There is no
zeC-( f*[- 2223

corrsponding entry for (rnam par grol ba med


zeC-( [(]- 2203

do) ?without - liberation? {C}anirgamam; {C}agati


{C}jag›rtha JH: I'm lost; we are no not go; not go away/depart
welfare/weal/aims of transmigrating beings longer doing syn. What is {C}not going; without a resort; cannot do
{C}weal of the world PH saying?? anything

zeC-( ]- zeC-( h$v-


2204 2224

zeC-( dz#-[e*-dz#-v(-o(e- 2213

{C}prakr›mati way of going/departing


{MSA}jagat-kuŸala-sasya
if go; when go
zeC-( l#r- 2225
harvest of the virtues of transmigrating
{C}functions; proceed; go away; set out for;
beings; harvest of the world's virtues
take their leave {C}anuvartate
zeC-( dz#-[(]- 2214

zeC-( s]- {C}last long; pursue; follow after; complies


2205

with; imitate; come to; go with; go likewise


{C}jag›rtha
jagad-dhıta
zeC-( z(r- 2226
welfare/weal/aims of transmigrating beings
helping transmigrating beings
{C}weal of the world
{C}well-disposed towards the world going and coming
zeC-( dz#-[(]-[^- 2215

zeC-( d- 2206

zeC-( v-NIr# -dÌ°c-V“]-az#-sXc# - 2227

{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

six transmigrations (=pr›durbhavanti); {C}gacchati; {C}k˝ipati;


{C}prasthita; {C}prakr›mati; {C}sa˙kr›mati
six destinies
go; go away from
zeC(r-! zeC(rn! eC(r-! eC(rn!
zeC-( d-a(- die
2210
{C}move along; move onto; travel; walk along;
are brought along; are assembled; come forth;
zeC]( -d$- 2231

{MSA}y›t¸ hurl; throw; shoot; cast off/away; reject; move


goer; transmigrator into; set out for shell [cowries, that is, small shells used as dice]

zeC-( d-f-fy#n-a- 2211

zeC-( dc-z[^-b*n-an- 2220

zeCv( -d- 2232

{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

zeC-( dc-dX-dz#-sXc# - 2221

{L,C}apakrama˚›
in order to go/depart
{C}to induce to depart; go away

Tenses: future, present, past, imperative 74


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

zeCn( - ›n-b#r- ›(v-dc-dX[* -a-


2233 2245 2256

type; extension {C}jır˚a d›v- ›v- d›v[ ›(v[-


{C}(very) aged
f[(c-]-w-sX#c-Vøn-W#-zeC(n-ei#n-[r-w-]r-Vøn-W#-z codya

›^[- 2246
argue; dispute; debate
eC(n-et#e-t#e-yc-[^-Nœ≈*-dc-z[([-
›(v[- 2257

In short, it is asserted that two types directed trouble


outward and one type directed inward are
produced at one time.
dX#n-az#-›^[- to cross: d›v- ›v- d›v[- ›(v[- to
trouble of a child
debate: d›v- ›(v- d›v[- ›(v[-
zeCn( -en$f-ac-Nœ-*≈ d- 2234

cross over; objection; object; disputation


›([- 2247

‰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

grow old; age; wear down


decay {MSA,MV}auddhatya; {LCh,MSA,MV}ud›ra; {LCh,C,MSA}vipula;
{L,MSA,MV}uddhata;{C}hasan; {C}cala-acala {L}prahıyante; {L,MSA}vistır˚a;
›-›- 2236

desirous excitement; wildness {MV}vistır˚atva; {MSA,MV}aud›rya;


{C}raised; elevated; prideful; puffed up; {MSA}viŸada
grow old; age; wear down [extent-big]; vast; extensive; broad; the vast
conceited; agitated; laughing; unsteady
[i.e., practices of compassion]
›-y*]-a(- 2237
Comment: By extension, distraction to hated,
neutral, or even other virttous objects is {C}wide; abundant; expand; expanded; in
{C}ud›ra included in the term. detail; to explain in detail
{C}sublime; exalted; an uncommon degree of Comment: This sometimes refers to
›([-a-[r-zR([-a- 2250
Mah›y›na texts in general. Compare zab pa.
›-zy#- 2238

‰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

[extent-big]; vast; extensive; broad


{C}cala-acala {C}many; all; large; long; very much; sublime;
{LCh,L,MV}jar›-mara˚a {C}unsteady exalted; an uncommon degree of
aging and death
›(v- Comment: See rgya che ba .
2252

›]- 2240

‰X-y*]-a(- 2262

d›v- ›v- d›v[ ›(v[-


old; teacher
debate; argue; to object {MSA}vipula; {C,MSA}d›ra; {MSA}aud›rya;
›]-a- {MSA}vi˝ada; {MSA}vistır˚a
2241

›(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

{C}prativ›da; {MSA}prav›da; Comment: See rgya che ba .


{MSA}prav›din; {C}paryanuyoga;
zdXr- zdXrn- dXr- zdX(rn- {MSA}codya; phyir rgol ba = ‰X-y*]-a(-‰X-y*]-a(- 2263

mature person trained in terminology/language {MSA}pratyarthika


debate; debate; argue; arguement; disputant {C}ud›rod›ra
›]-a(- 2243
{C}question; censure; rejection; adversary; very vast; very extensive
contradiction; refusal; answer; fight; reply; {C}very sublime
{MSA}v¸ddha rejoinder; defendant; opponent
‰X-y*]-a(-[ae-o^-f*[-a- 2264
old person
›(v-d-[r-dtn-a- 2254

›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

Tenses: future, present, past, imperative 75


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

‰X-y*c- ‰X-d- ‰X-x]-a-


2265 2276 2289

{C}vipula; {L,C,MV}vistare˚a; {MV}iti enlarge; extend; broaden dispersed


vistara¯; {C}bhÒyasy› m›tray›
vast; extensive; broad ‰X-f#- 2277
fif-dle-e#-[f#en-’f-n(en-dË*[-az#-[^n-W#-x#
{C}in detail; expanded; in full; for the most
Chinese
[-b*n-‰X-x]-a-Vø-d$-Ë*n-p(d-‰X-x]-a-
part; more and more; again and again; still The likes of a dispersed mental consciousness
‰X-f#z-# ;-wr- 2278
more; wide; large; abundant at the time of forgetting the objects of
Comment: See rgya che ba . observation, aspect, and so forth of meditative
Chinese restaurant equipoise is a dispersed state subsequent to
‰X-y*c-d- 2266

‰X-fh·- meditative equipoise.


2279

‰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

Ling Dynasty [502 - 557 CE] of China


e;$r-zj‹]-‰Xr-y[-[^-N‘r-d-
{C}s›gara-upama
(=sarva-gu˚a-ratna-›karatv›d) apprehended-object and apprehending-subject
‰X-Ë*-pr- 2270

appear to be distant and cut off


like an ocean/lake

‰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

{C}ocean-like Materialist; Lok›yata School


Comment: The etymology is derogatory. See
‰X-fh·-Nå]#ç - 2284
Liu Sung Dynasty [420 - 479 ce] of China
also tshu rol mdzes pa.
‰X-e[]- 2273

‰Xr-zs*]-a- 2295
S›garamegha

‰X-fh·z-# y$- 2285


India
zu#e-Ø*]-‰Xr-zs*]-a-
‰X-e[]-Ì-b*n-v-zeC*v-a-d‰X[-x([-ac-eCen-o*- {C}s›gara-jala ›yata
it is renowned that in India there existed eight water of an ocean/lake nihilist; Annihilationist; Materialist; Lok›yata
commentaries on N›g›rjuna's Treatise on the {C}watery ocean School
Middle
zu#e-Ø*]-‰Xr-zsC*]-a
‰X-fh·z-# s-c(v-zeC-( d- 2286

‰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

clothing. {C}p›ra-sthala˙ pray›ti


go to the other side of an ocean; cross an ocean
{C}›r›t
‰X-]e-zeCv* -y*]-
2275

‰X-]e-e#-zeCv* -y*]- {C}travel to the other shore and reach it


{C}from a distance

* -az#-f[(z-# ‰X- ‰X-fh·{C}s›mudriya


c-zu$e-a- 2288

‰Xr-c#r-[^-dX[* -ac-zR^c- 2297

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

Won-ch'uk (612/613-696; Tibetan: rdzogs gsal /


wen tshig / wen tshegs / wanydzeg; Chinese: far away; distant

Tenses: future, present, past, imperative 76


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

‰Xr-c#r-a(-]- ‰Xv-wfn- ‰Xv-a(-[(]-eCd^ -‰Xv-c#en-[r-dCf-;*z-# c#en-er-


2299 2309 2319

{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

‰Xv-a(-e;$en-t]-NIr# -a(- 2320

‰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

{C}mass; (miraculous) harmony; display {C}(catur) mah›r›jak›yik› devaputr›


Comment: This often refers to Maitreya's {C}the divinities belonging to the four Great r›ja-parikath›ratn›valı
Ornament for the Great Vehicle SÒtras (mdo Kings [Nagarjuna's] Precious Garland of Advice for
sde rgyan, mah›y›nasÒtr›la˙k›ra; P5521,
‰Xv-y*]-dl#z-# c#n-W#-Vµ-’fn- the King [P5658, vol. 129]
2313

vol. 108) or Ornament for Clear Realization


‰Xv-a(z-# wd- 2322
(mngon rtogs rgyan, abhisamay›la˙k›ra; {C}catur-mah›r›ja-k›yik› dev›
P5184, vol. 88).
{C}the gods of the Four Great Kings {C}r›ja-g¸ha
‰X]-Nøe^ -a(-dq([-az#-f[(- 2303

‰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

ghandavyÒha-sÒtra Four Great Royal Lineages


SÒtra on the Heavily Adorned
‰Xv-y*]-c#n- {C}r›j›nubh›va
2315

[ghandavyÒha-sÒtra, P778, vol. 29]


by/with the power/force/might of the king
‰X]-N“[^ - {C}(catur) mah›r›jak›yik› devaputr›
2304
{C}royal might
{C}the divinities belonging to the four Great
‰Xv-a(z-# s(-dCr-zw(c- 2324

dN“^- N“^[- dN“^n- N“^n- Kings

‰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

making bets zw(c-v(n-dN´≈&c-dz#-‰Xv-a(-


universal monarch (cakravartin) jaina
‰Xd- 2307

Jainism; Jaina [also known as Nirgrantha I


behind; rear think this is gos med pa ( gcer bu
pa) School)
‰Xv- 2308

‰Xv-d-c#]-a(-y*- 2328

{C}nirjaya
conquest; victory precious conqueror [i.e., the Dalai Lama]
{C}victory

Tenses: future, present, past, imperative 77


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

‰Xv-dz#-dNø]-a-fy(e- ‰Xv-cdn- ‰Xn-dNø]-a-


2329 2339 2349

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

Vehicle. c#r-v-y(n-W#-[d$-dÈ*n- e[d- z[*dn- dod p(dn-


‰Xv-dz#-fj[-a- Furthermore, the beginnings of [Buddhist]
2330

[seal-implant]; affix a seal; seal


religion were gained during [the reign of]
‰Xn-a- 2351
{MSA}jina-kriy› Hla-to-to-ri Óyen-·zen in the twenty-sixth
activities of a conqueror royal succession starting from the first Tibetan
king Óya-tri-·zen-flo {C}ipula; {C}vistare˚a; vaist›rika}; utsada
‰Xv-dz#-x$f- ‰Xv-c#en-
2331 2340
(=udgat›); {MV}paripu˝˛i; {MSA}paripu˝˛a;
pu˝˛i; upacaya; caya; vibuddha; virÒ˜hi;
mother of the conquerors/victors [the {L}k˝atriya v¸ddhi (e.g.: svabh›va-v¸ddhi)
perfection of wisdom] royal lineage/class/caste verb: extend; fill; spread; increase; further
warrior and ruling caste adjective: extensive; broad; wide; full
‰Xv-dz#-x(]-o]- 2332
{C}(over) crowded; with prominences; in (full)
‰Xv-c#en-y*-l#r-fp(-d- 2341
detail; in extenso; in its full breadth; in greater
{C}jina-gu˚a detail; extensive; widespread
qualities of a conqueror/victor {C}k˝atriya-mah›Ÿ›lala-kula
{C}victor-qualities great and high royal lineage/class/caste ;d-[(]-v-D√(-‰Xn-a-
{C}good warrior family; good families, i.e., making the mind vast with respect to the
‰Xv-dz#-c#r-dnCv* - 2333

nobles profound meaning


Comment: See rgya che ba.
{C}jina-dh›tu
‰Xv-nCn- 2342

relics of the conqueror/victor


‰Xn-a-dX[* -ac-zR^c- 2352

{C}relics of the Jina {C,MSA}jina-putra; {MSA}jin›tma-ja


Conqueror's child; Conqueror-child [i.e., {C}b¸h˙ayati
‰Xv-dz#-nCn- 2334

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

‰Xv-nC[# - ‰Xn-az#-dNø]-dt(n-h[-f-’f-zeCv* -R#-dqz-z


2344 2354

{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

other being Kay-drup (mkhas grub)] Composed by the Mighty Scholar


Sö-nam-drak-ba called Commentary on the
‰Xv-hd-[c-f-c#]-y*]- 2336
{C}r›jya-sthitu Teaching, the Complete Revealer of the
{C}established as the ruler of a kingdom Thought of the Extensive Treatise, the
Gyel-tsap Dar ma rin chen [(1364-1432), one
Commentary on Prime Cognition (Collected
‰Xn- 2346
of the two main disciples of ‚zong-ka-fla
‰Xn-az#-dNø]-dt(n-h[-f-’f-zeCv* -R#-[(]-zeC* 2355
(tsong kha pa), , the other being Kay-drup
(mkhas grub)] {L}vipula; {L}vistare˚a; {C}pÒr˚a; {L}¸taktva;

‰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

Gyel-tsap, an Explanation of the Meaning of


‰Xn-zR^c-R#-c#en- 2347
the Extensive Treatise, the Commentary on
{C}dvaja-ketu
‰Xn-az#-dNø]-dt(n-h[-f-’f-zeCv* -R#-re-[(]- 2356

glorious victory banner zR^c- zR^c[- R^c- R^c[-


{C}glorious ensign
developmental lineage
Comment: See also rang bzhin gnas rigs.
’f-ac-db[-a-q^ ]-o^-d;r-a(z-# z([-;*c-
{GD:842} Go-ram-pa's (go rams pa bsod
nams seng ge) The Perfect Light Explaining
‰Xn-dod-a-Vø-d$c- 2348

the Meaning of the Words of the Extensive


Commentary on [Dharmakırti's] "Valid
{C}mudrita
Cognition" (The Complete Works of the Great
as if sealed; like sealed Masters of the Sa-sKya Sect, XI)
{C}sealed

Tenses: future, present, past, imperative 78


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

‰Xn-az#-dNø]-dt(n-h[-f-’f-zeCv* -R#-‰X-y*c-d ‰X-^ ‰X-^ fp%]-R#-zdCn-d$-


2357 2366 2372

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

[er- ze*rn- dqr- ze*rn- [f#en-env-[^-b*n-ac-dX-‰X^-x#]-an-


{C}sphurati; {C}sph›rati since this should be known to be an exception {C,MV,MSA}ni˝yanda
{C}irradiate; radiate (over) causally concordant; concordant causes
fh]-i#[! 1 Nœ≈*[-dX*[! 2 s]-z[(en-dX*[! {C}outpouring; outcome
‰Xn-ac-[er-dc- 2360

Def.: (1) producer; (2) benefitter


‰X-^ fp%]-az#-zdCn-d$- 2374

[er- ze*rn- dqr- ze*rn- N´çn-dË([-c#en-W#-N´(-]n-[dX*-d! 1 dX*[-‰X^ 2


{C}sphurati; {C}sph›rati Vµ]-t#e-dX^r-dz#-‰X^ 3 Nœv-fif-R#-‰X^ 4 {MSA}ni˝yanda-phala; {MSA}ni¯syanda-phala
{C}irradiate; radiate (over) causally concordant effect
fh$rn-V“]-R#-‰X^ 5 q^]-zeC(z#-‰X^ 6 Comment: See rgyu mthun gyi 'bras bu.
‰Xn-ac-ze*rn-a- 2361

’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

‰X-^ ŒX]* - ‰X-^ [r-zdCn-d$-


2367 2377

‰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

four kinds of conditions (rkyen, pratyaya).


{C}vik›ra˚ena
{L}v¸ddhi˙ virÒ˜him
‰X-^ [r(n- 2368

extending and increasing {C}for a double reason


Comment: See 'phel zhing rgyas pa actual cause
‰X-^ Nå-#≈ 2379

(increasing and extending).


‰X-^ y(n-Ë*n-[ae- 2369

general cause
‰Xn-db[- 2365

inference of causal attributes


‰X-^ sXc# - 2380

extensive explanation
‰X-^ NIf( n-zu$e- 2370

{C}nid›na; {C}etan-nid›n›; {C}ki˙ nid›nam;


*k›ra˚asam›patti {C}tato nid›nam; tan-nid›nam
causal meditative absorption {C}because; wherefrom and for what reason?;
on the strength of that; that link
‰X-^ fp%]- 2371

‰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

‰X-^ zdCn-y*-dz#-’f-dle- 2382

greater presentation of cause and effect

Tenses: future, present, past, imperative 79


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

‰X-^ zdCn-f]-re-d[^]- ‰X-^ fh]-[r-zev-dz#-x#[-[aX[( - ‰X-^ fh]-x([-Wr-eo]-v-f-s*dn-az#-x#[-[aX[( -


2383 2392 2398

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

‰X-^ f*[-vn-Nœ-*≈ d- 2386

zeC^d- zeC^d- zeC^dn!eC^d- eC^dn- n(r- n(r- n(r- n(r-


produced causelessly; causeless production correct assumption whose reason is not {C,L}anuca˙kr›mati
established wander and go
‰X-^ h·en- 2387

Comment: An instance is an awareness {C}'wanders along'; understanding


apprehending sound as impermanent from the
‰X-^ v-Nœc^ -a-z[*dn-a- 2400
‰X^z#-h·en- reason that it is an apprehended object of an
prerequisites eye consciousness (mig shes kyi gzung bya'i
rtags las sgra mi rtag par 'dzin pa'i blo). This e[d- z[*dn- dod p(dn-
is one of the five divisions of correct {MV}hetv-apav›da
Vµe-fp(r-e#-‰X^-h·en- assumption: correct assumption whose reason deprecate the cause
prerequisites for special insight is not established (rgyu mtshan ma grub pa'i
‰X-^ v-N´d#ç -a- 2401

‰X^z#-h·en-f*[-[^-f#-c$r-d- yid dpyod); correct assumption contradictory

‰X-^ fh]-f-r*n-az#-x#[-[aX[( - 2394

indispensible prerequisites {MV}hetv-›vara˚a


obstruct the cause
‰X-^ h·en-a- 2388
aniyatanimitta-manasik›ra
‰X-^ v-dØ*]-a- 2402
correct assumption in which the reason is not
hetus›magri; hetus›magrı ascertained
collection of causes; aggregate of causes {MSA}hetu-sa˙niŸrit›
Comment: This is one of the three divisions of
{GD:88}causal complex; {GD:153}causal depend on a cause
correct assumption (yid dpyod): correct
aggregate assumption lacking a reason (rgyu mtshan
‰X-^ vn-Nœ-*≈ d- 2403

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

‰X-^ fh]- 2389


not ascertained (rgyu mtshan ma nges pa'i
yid dpyod). There is also a division of correct
{LCh,MSA,MV}nimitta; {LCh}nibandhana; zdX^r- zdX^r- dX^r- dX^r-
‰X-^ fh]-f*[-az#-x#[-[aX[( - 2395
{MSA}nimittatva; hetu {C,MSA}hetuka; {MV}anvaya; {MV}hetutva
[cause-sign]; reason; cause; factuality;
animitta-manasik›ra arisen from causes; caused
other-powered nature (gzhan dbang,
correct assumption lacking a reason {C}because of; the cause of
paratantra); the fact; evidence
Comment: This is one of the three divisions of
‰Xe^ - 2405
{GD:119} other factors
correct assumption (yid dpyod): correct
Ø(en-N√-dz#-‰X^-fh]-R#n-x#]-v- assumption lacking a reason (rgyu mtshan {C}dh›vati
is due to the fact that realization [of...] is easier med pa'i yid dpyod); correct assumption {C}flow towards; rubs off (?)
depending upon a counterfeit reason (rgyu
‰X-^ fh]-i#[-a- ‰X[^ -
2390 2406
mtshan ltar snang la brten pa'i yid dpyod);
and correct assumption in which the reason is
fully qualified cause; fully endowed cause; not ascertained (rgyu mtshan ma nges pa'i {L,MSA,MV}sa˙t›na; {MSA}sa˙tati; tantra;
cause having all the necessary characteristics prabandha; {C}j›ti; {C}va˙Ÿa; {MSA}anvaya
yid dpyod). There is also a division of correct
continuum; mental continuum; life continuum;
‰X-^ fh]-Vøc-N‘r-v-dØ*]-az#-x#[-[aX[( - ‰X-^ fh]-el]-]#-x([-a-
2391 2396

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

‰X[^ -zev- ‰X[^ -D√z-# zeCv* -a- ‰X]^ -et([-


2407 2417 2426

p›ra˙paryavirodha dqCv- zeC*v- dqCv[- zeC*v[- {C}uccho˝ayati


indirectly contradictory; indirect interrupt; sever/cut off the continuum
mah›ynottaratantraŸ›stravy›khya
contradictories {C}abolish; shrivel up
[Asaºga's] Commentary on (Maitreya's) "Great
fh]-i#[! [r(n-n$-e]([-dX-e]([-dX*[-f-x#]-l#r-! Vehicle Treatise on the Sublime Continuum"
‰X]^ -dt[-dX-et([-dX[* -W#-N´-( ]n-f#-fp%]-ac-e]n 2427

[theg pa chen po’i rgyud bla ma’i bstan bcos kyi


el#-f#-fp%]-ac-f*[-a
Def.: Those which are not explicitly harmed
rnam par bshad pa; P5526, vol. 108]
-a-those which abide discordantly from the
‰X[^ -Nƒ[ç -eC-˚ hr- 2418

and harmer and of which a common locus does


viewpoint of the one acting to sever the
not exist c h e c k P e r d u e
Gyü-Îay; Tantric College of Lower Hla-Ôa continuum [of the other], the object to be cut
Comment: This is the definition of
‰X[^ -p-[[-a- Commentary: In what sense this college is
2408

"lower" is doubtful. contradictory in the sense of not abiding


{MSA}sa˙t›na-bheda together (lhan gcig mi gnas 'gal).
‰X[^ -el]-eCd^ -a- 2419

different/individual continuums
‰X]^ -dtn-W#-[r(n-a(- 2428

‰X[^ -[}e^ - ‰X^[-el]-eC^d-a-l*n-dX-dz#-cd-o^-dX*[-a-


2409

thing which has a [further] continuum


sa˙t›n›ntarasiddhin›maprakara˚a
six transmigrations/tantras/continuums Comment: This is equivalent to substantial
[Dharmkırti's] Proof of Other Continuums
cause (nyer len).
[^e-V®-N“(r-a(-‰X^[-[}^e-q^]-R#-el#! [P5716, vol. 130]
‰X]^ -yen- 2429

the trunk of the five poisons, the foundation of


‰X[^ -el]-eCd^ -a-l*n-dX-dz#-cd-o^-dX[* -a- 2420

all six migrations {GZ 68b.5}


{L}prabandhana; {MSA}arit›; {MSA}s›tata;
‰X^[-el]-eC^d-a-
‰X[^ -N“-* {MSA}prabandhatas
2410

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

[tantra-section]; tantra set; tantra [P5716, vol. 130]

‰X[^ -N“-* z(e-f-en$f- ‰X[^ -dl#-


2411 2421
not continuous

‰X]^ -yen-x#]-a- 2431

the three lower tantra sets Four [Medical] Tantras

‰X[^ -]n-Nœ-*≈ dX[* - 2412


1 Ì-dz#-‰X^[! 2 db[-az#-‰X^[! 3 f]-re-e#-‰X^[! {C}pr›bandhikatva
continuous
indirect producer 4 sX#-fz#-‰X^[! {C}making a continuous series
Comment: This is the definition of indirect Enumeration: 1) Root Tantra, 2) Explanatory
‰X]^ -y[-ac-zR^c- 2432

cause (brgyud rgyu). Tantra, 3) Oral Tradition Tantra, 4) Last Tantra

‰X[^ -a- ‰X[^ -v*en-ac-zdCv* -


2413 2422
zy[- zy[- y[- y[-
{C}ucchidyate
para˙par›; {L}vyasana {C}suŸli˝˛ha
continuum is severed
continuation; tradition; lineage {C}tightly knit
{C}forget; is annihilated; is cut off
ruin; fall(ing) away from
‰X]^ - 2423

‰X]^ -y[-f*[-ac- 2433

‰X[^ -ac-›(v- 2414

{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

‰X[^ -D√- 2415

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]

‰X]^ -R#n-zeC-( 2424

‰X[^ -D√-oΩq# -y*] end/limit of a continuum


2416

Comment: This often refers to the end of the


{MSA}prabandhena gacchati
Gyel-tsap's (rgyal tshab) Great Commentary on continuum of being a sentient being, that is to
going/moving continuously
(Maitreya's) "Great Vehicle Treatise on the say, a being who still has obstructions yet to
Sublime Continuum"
‰X]^ -R#n-zu$e-a- be abandoned, and thus it means right before
2425

Buddhahood.
{MSA}prabandhena hi v¸tti¯
continuous engagement

Tenses: future, present, past, imperative 81


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

‰X]^ -fpz-w(-]c-Nœ-*≈ d- ‰X]^ -f#-y[-a- ‰X]^ -l^en-l^en-a-


2436 2446 2453

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

production at the end of a continuum


‰Xz^ -# q^]-]n-i(]-f(rn-a- 2454

zy[- zy[- y[- y[-


Comment: See rgyun mtha' kho nar skye ba. {MV}hetu-sa˙kleŸa
{C}avyavacchedya
causal affliction; causal afflictive emotion
‰X]^ -[^- 2438
because of non-interruption; in order not to
‰Xz^ -# q^]-N√r( - 2455
interrupt
{MSA}nirantara; {MSA}sa˙taty›;
‰X]^ -f#-y[-ac-dX-d- 2448
{MV}abhık˝˚a˙
continuous; continuously
dN√r- N√r-!N√(r- dN√rn- N√(rn-
zy[- zy[- y[- y[- causal motivation
‰X]^ -[^-N´e(ç -a- 2439

{C}anupaccheda Comment: This is often contrasted with


motivation at the time [of the action] (dus
continuously proclaiming continuously; without interruption
kyi kun slong) as in the case of being
{C}non-interruption
‰X]^ -[^-zu(e-a- motivated by compassion to prevent a
2440

‰X]^ -f#-zy[- 2449


murderer from killing 500 Foe Destroyers
samsth›pana; sa˙sth›pana and at the time of killing the murderer acting
continuous setting zy[- zy[- y[- y[- with a motivation of hatred.

‰X]^ -[^-x#[-v-dX[* -a- {L}samita; {C}samucchinnam; satata˙


‰Xz^ -# p*e-a-
2441 2456

samitam; {MV}anuparama; nairantarya;


{MSA}nirantara-manask›ra sa˙dh›na; {MSA}anupaccheda; hetuy›na
apratiprasrabdha; avicchinna; aviccheda;
continuous taking to mind; continuous mental continuously; without interruption Cause Vehicle
contemplation/attention
‰Xz^ -# h·en- 2457

‰X]^ -f#-zy[-a- 2450

‰X]^ -]#-f-dt[-an- 2442

zy[- zy[- y[- y[- ‰X^-h·en-


{MSA}sa˙tater anucched›t
{L}samita; {C}anucchinnam; satata˙ samitam prerequisite
through not severing the continuum; due to not
interrupting continuously; without interruption
‰X^z#-h·en-f*[-[^-f#-c$r-d-
‰X]^ -l^en- 2451

‰X]^ -f-y[-a- 2443

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

continuously; without interruption


‰X]^ -l^en-zdCn-e]n- 2452

{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

‰X]^ -f#-et([- familiar; familiar with


2444
Abider in the Fruit of Stream Enterer
Comment: This is one of the eight types of {C}linked with; foundation; for the sake of;
{MSA}accheda; {MSA}aviccheda; Origins; because; wherefrom; and for what
enterers and abiders (zhugs gnas brgyad):
{MSA}s›tatya reason?; that link; as a result of
Approacher to Stream Enterer (rgyun zhugs
continuously; without interruption zhugs pa); Abider in the Fruit of Stream
‰Xn^ -f*[- 2459

‰X]^ -f#-et([-a- Enterer (rgyun zhugs 'bras gnas);


2445

Approacher to Once Returner (phyir 'ong having no knowledge; having no familiarity


{MV}aprasrabdhi; {MSA}accheda; zhugs pa); Abider in the Fruit of Once
{MSA}aviccheda; {MSA}s›tatya Returner (phyir 'ong 'bras gnas); N´≈&-fz#-‰X^n-f*[-az#-Vø[-f(-d-
continuously; without interruption Approacher to Never Returner (phyir mi member of the audience who is unfamiliar with
magic

‰Xn^ -b*n-dX-dz#-sXc# - 2460

{C}j›nan›ya
{C}so as to get acquainted with

N´- 2461

ginger

Tenses: future, present, past, imperative 82


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

N´r-v- N´-( N´f( -


2462 2470 2480

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

{C}nirh›ra; {MSA}pu˛a meditate; meditation; cultivate; cultivation


{C}kubja door; approach; mode; gate; infuse; deposit;
{C}hunch-backed order
[W#v-zw(c-x(rn-Ô·en-N´(f-a-
{C}face; calling forth; consummation; emission meditation on the complete ma˚˜ala
N´e* -”(c- 2464

∑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´-( r-]n-Nœ-*≈ d- {C}progress; development


2472

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

commentary on the Guhyagarbha Tantra. Comment: This is a school of True


Aspectarians (rnam bden pa,
N´e* -f(- 2466

saty›k›rav›din) within the Mind-Only


dN´(f- N´(f- dN´(fn- N´(fn-
{C}abh›van›
S c h o o l . check JYS for SÒtra
N´*e-f(-f- not cultivated/meditated;
School
[Vajra]l›sy›, offering goddess of dance non-cultivation/meditation
{C}non-development
N´-( ]n- 2474
get ex from D o r / L a g ' get list

N´f( -a-l*n-dX-d- 2484


of 8 offering goddesses;
{LCh}dv›re˚a
create records if they don't [door-from]; from the point of view; from the
already exist; copy this viewpoint; from the approach of; through; by
dN´(f- N´(f- dN´(fn- N´(fn-
way of {C}bh›van›-›khya
comment to each of the
"meditation"
other 7Comment:
7 one of the eight [*z#-N´(-]n- {C}path of development; one speaks of
offering goddesses, the others being from that point of view meditational development

N´e* -f(-f- N´-( d- N´f( -az#-c#f-a-


2467 2475 2485

N´*e-f(- dN´(- N´(- dN´(n- N´(n- dN´(f- N´(f- dN´(fn- N´(fn-


l›sy› pari-bhu bh›van›-krama
[Vajra]l›sy›, offering goddess of dance infuse; deposit; order [KamalaŸıla's] Stages of Meditation
ck trans in: 1. T s h i g ; 2. de-yen-N´(-d- (bh›van›-krama) [P5310-5312, vol. 102]
further in Dor to see how Bu Comment: These are three texts on similar
infusing predispositions/latencies material.
explains it. Get ex from
N´-( fr- 2476

N´f( -Når- 2486


Dor/Lag' get list of 8
offering goddesses; create many doors; Go-mang ("Many Doors")
College [of Dre-flung Monastic University] Når- Nå(r- Nårn- Nå(rn-
records if they don't already
{LCh}bh›van›heya
N´-( fr-eC-˚ hr- 2477
exist; copy this comment to object of abandonment by a path of meditation

N´e* n- 2468

N´f( -Når-d[*]-zj‹]- 2487


Go-mang College [of Dre-flung Monastic
University]
{VM} obstructor
Når- Nå(r- Nårn- Nå(rn-
N´e( -Nœ-≈ 2478

N´z* -$ w^r- 2469


conception of true existence which is
white garlic abandoned by the path of meditation
window
N´e( -N®]( - 2479

blue garlic

Tenses: future, present, past, imperative 83


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

N´f( -dX- N´f( -vf- N´-&≈


2488 2495 2501

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

N´f( -dX-eg·-d(- 2489


Ë*n-v-fr(]-Ø(en!
Syn.: exalted knower of one on the path of N´≈&-zsC^v-[}˚-d- N´≈&-[}˚- N´≈&-[}-
dN´(f- N´(f- dN´(fn- N´(fn- meditation; subsequent clear realizer magical emanation net; illusory emanation net
principal object of meditation Comment: This is one of the five paths (lam):
path of accumulation (tshogs lam); path of zuf-[av-R#-N´≈&-zsC^v-[}˚-dz#-‰X^[-
N´f( -dXr^ - 2490

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

N´-&≈ zsCv^ -[}-˚ d- 2504


arisen from meditation; [experience] arisen
from meditation
f∑*]- f∑*]- f∑*][- f∑*][- N´≈&-zsC^v-[}-d- N´≈&-[}˚- N´≈&-[}-
N´f( -dXr^ -e#-Ø(en-a- 2491

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

zdX^r- zdX^r- dX^r- dX^r-


bh›van›mayıprajñ› dN´(f- N´(f- dN´(fn- N´(fn- {C,MSA}m›y›; {C}k¸trima
wisdom arisen from meditation bh›vayati magician's illusion; illusion [especially those
meditate; meditation; cultivate; cultivation created by magicians]
N´f( -c#f- 2493

N´f( n-az#-x*-b*n-W#-c#e-f- {C}magic; magical illusion(s); deception; mock


2498

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´f( -c#f-dc-a- 2494


pari-bhu
infuse; deposit; order; private; especially; {C,MV,MSA}m›y›-k›ra; {L}›y›-k¸ta;
dN´(f- N´(f- dN´(fn- N´(fn- particularly {C}ve˚u-k›ra
the middle [or second] of [KamalaŸıla's] three de-yen-dN´(-el#! magician
works on the Stages of Meditation {C}juggler; bamboo worker
basis of infusion of predispositions
(bh›van›-krama) [P5310-5312, vol. 102]
N´-&≈ f-N´d&ç -b*n-N´-&≈ f-z[}c- 2507

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

Tenses: future, present, past, imperative 84


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

N´-&≈ f-Vø-d$z-# o#r-r*-zj‹]- N´-&≈ fz#-y(n-i#[-i*-dc-d;$r-]- N´-ç N´e(ç n-a-


2510 2522 2529

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

proclaim; call out; roar


pebbles and sticks of a magicial display do not
N‘r- N‘r- N‘r- N‘r- exist as horses and elephants [but appear as
{C}roars

N´-ç et]- 2531


appearance that is like an illusion; illusion-like such]
appearance
N´-&≈ Ìv-y(-e-b*n- 2524

r›hu
N´-&≈ f-Vø-d$c- 2512

R›hu [in Indian astronomy, the name of a


{C}kal›-vidhi-jño
"planet"]
{C}m›yaja {C}instructed in many arts
illusion-like; like a magician's illusion; illusory i#-:√-et]-en$f
N´-&≈ v$n- 2525

{C}born of illusion the three: sun, moon, and r›hu


m›y›-k›ya; m›y›deha Comment: The ascending eclipse node, that is
N´-&≈ f-Vøc- 2513

illusory body the point where the moon intercepts the


{C}m›yopama; m›y›vat Comment: This is the fourth of the six stages eclipitic in passing northwards, a.k.a. the
illusion-like; like a magician's illusion; illusory of the completion stage in the Guhyasam›ja northern node; the head of the demon
system of Highest Yoga Tanta: physical Sainhikeya who swallows the moon and sun.
N´-&≈ f-fp(r-d- 2514

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

N´-&≈ f-[r-Nåv&ç -a-Vø-d$- 2515

N´-ç u#-dl#]- 2533

{C}nirmita; (=m›y›-nirmita-sad¸Ÿa = dN´≈&c- N´≈&c- dN´≈&c[- N´≈&c[-


manomaya = {C}nirm›˚a) change; transform; affect; control {L,C,MSA}yath›-ruta; {C}yath›vaj-jñ›na
like an illusion and emanation literal; literally; literal meaning
{C}according to the letter; the cognition of
{C}fictitious; magically created; magical eC^d-fpn-D√(-dN´≈&c-d- what really is
creation; conjured up by; illusory magical
creation; apparition those whose minds have been affected by tenets
N´-ç u#-dl#]-R#-[(]-R#-Ë*n-n$-zdCrn-]n- 2534

E√#r-dl#-[dr-dN´≈&c-dz#-‰Xv-a(-
N´-&≈ f-z[}c- 2516

monarch who controls the four continents {MSA}yath›-rut›rth›nus›re˚a


{C}m›yakalpa; {C}m›yopama following the literal meaning
N´c&≈ -d- 2527

illusion-like; illusory
N´-ç u#-dl#]-[^- 2535

{C}like an illusion; like illusion; similar to a


mock show dN´≈&c- N´≈&c- dN´≈&c[- N´≈&c[- literal; literally
{MSA}pari˚›mikatva; {MV}pari˚ati;
N´-&≈ f-Nåv&ç -fw]-a- 2517
{MV}vartin; {MV}vartana N´çn-;#]-N´ç-u#-dl#]-[^-wn-v*]-[^-f#-c$r-dz#-f[(-
change; transform; affect; control sÒtra of which it is unsuitable to accept literally
magician
the literal meaning
N´-&≈ f-dl#]-[^- 2518

N´-ç 2528

N´-ç u#-dl#]-a- 2536

{C}m›ya-tulya {C,MSA,MV,GD}Ÿabda; {MSA}gho˝a; yath›ruta


like a magician's illusion {MSA}svara; {C,MSA,MV}ruta; {C}›yatana literal
{C}like an illusion sound; term; roar
{C}voice; message; sense-field; occasion for; N´ç-u#-dl#]-ac-d;$r-dn-y(e-Wr-
N´-&≈ f-c#en-eCd^ -a- 2519

source; voice; meaningful sound; sounds; although it is suitable/fit to be taken literally


language; vocal sounds; speech; {GD:681}
zeC^d- zeC^d- zeC^dn!eC^d- eC^dn- verbal testimony N´-ç u#-dl#]-a-f#]-ac-db[-a- 2537

Reason-Established Illusionist
N´ç-y(n-t]-f#-Øe-Nø*-dXn-az#-sX#c- set forth non-literally
N´-&≈ fz#-Nœn*≈ -d$- 2520

the subject, sound, is impermanent because of


N´-ç u#-dl#]-ac-l*]-a- 2538

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

N´-&≈ fz#-‰Xn^ -f*[-az#-Vø[-f(-d- 2521


sound (sgra); smell (dri); taste (ro); tangible
object (reg bya). Assertions on sounds
member of the audience who is unfamiliar with usage of a term; affix a term;
assume considerable importance in Buddhist
magic tenet systems since they provide an avenue
N´-ç i#[- 2540

for discounting non-Buddhist assertions that


the sounds of the Vedas are eternally {C}gho˝at›
authoritative. Buddhist systems emphasize {C}voice

Tenses: future, present, past, imperative 85


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

N´-ç NI]- N´-ç Ø(e-e#n-doen-gf-f-x#]-ac-cr-e#-fh]-i# N´-ç e]n-W#-dnf-eo]-


2541 2548 2557

{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

{C}echo There are multiple uses of such terms. For


instance, consciousness (shes pa) is a
N´-ç Øe-ef-NIf-az#-p*-h·f- e;$r- zj‹]- d;$r- ;$rn-
2543

specifically characterized phenonenon


(rang mtshan); that which is luminous and conceptual consciousness that only apprehends
a doubting consciousness that thinks, "Is sound
knowing (gsal zhing rig pa) is its specific a meaning generality
permanent?" [or, "Sound is probably
character (rang gi mtshan nyid); impermance Comment: An instance is a conceptual
permanent."]
(mi rtag) is a general character (spyi'i consciousness apprehending pot, which is
Comment: This is an illustration of doubt not produced from merely hearing the sound
N´-ç fpc-pc-a- 2549
tending toward the fact (don mi 'gyur kyi the "pot," in the continuum of a being who does
tshom). not know that a bulbous, flat-bottomed thing
liberation at the end of sound
N´-ç Øe-ef-f#-Øe-NIf-az#-p*-h·f- which is able to perform the function of
2544

N´-ç fpc-pc-a-Nøc* -dz#-dnf-eo]- 2550


holding water is a pot (lto ldir zhabs zhums
A doubting consciousness that thinks, "Is sound chu skyor gyi don byed nus pa bum pa yin
permanent or impermanent?" concentration bestowing liberation at the end par mi shes pa'i skyes bu'i rgyud kyi bum pa
of sound zhes pa'i sgra tsam la brten nas skyes pa'i 2 5 6 0
Comment: This is an illustration of equal
doubt (cha mnyam [snyoms] pa'i the tshom). N´-ç sXr^ -d-
N´-ç [(e-zu$e- 2551

[dX^r- zdX#]- sX^r- sX^rn-


N´-ç Øe-zj‹]-Ø(e-a- 2545

strict usage of a term {C}anubh›˝ate


e;$r- zj‹]- d;$r- ;$rn- {GD:109} strictly {C}pronounce

N´-ç [(]- 2552


conceptual conciousness apprehending sound as
N´-ç dXn-a-[r-dXn-]-f#-Øe-an-∑d-a-h[-fn-f- 2561

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

product without ascertaining by valid cognition


N´-ç Ø(e-e#n-doen-a-gf-x#]-R#-cr-fh]-[^-f-eC^ 2546

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

own character ma phebs pa'i yid dpyod).


Comment: This is the definition of spyi e;$r- zj‹]- d;$r- ;$rn- Check English and comment {T}
mtshan (generally characterized Ÿabd›rtha-sa˙sarga-yogyatograha˚a-adhyava
N´-ç dXr^ -eCen-a- 2562

phenomenon). There are multiple uses of s›ya-sa˙vedana


such terms. For instance, consciousness determinative knower that apprehends a sound terminological suitability to call any object by
(shes pa) is a specifically characterized [generality] and a meaning [generality] as any name
phenonenon (rang mtshan); that which is suitable to be associated/mixed
N´-ç [dXrn- 2563
luminous and knowing (gsal zhing rig pa) is its
Comment: This is the definition of conceptual
specific character (rang gi mtshan nyid);
consciousness (rtog pa).
impermance (mi rtag) is a general character {C}gırgho˝a

N´-ç Ø(e-e#n-doen-gf-f-x#]-ac-x$v-cr-e#-p%]- N´-ç [(]-z[}n* -c$r-[^-zj‹]-az#-l*]-c#e-[r-dCv-d


2555
2547 melody; melodious
{C}melody

f(r-f-x#]-az#-N“[( -v$en-W#-r(n-]n-eCd^ -a- z#-c#awareness


e-a- free from being a determinative N´-ç f#-NI]- 2564

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

Tenses: future, present, past, imperative 86


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

N´-ç f#-NI]-R#-:√- N´-ç zj‹]-[dr-fr(]- N´zç -# Nœ-*≈ fy*[-


2565 2573 2578

Kaurava e;$r- zj‹]- d;$r- ;$rn- Ÿabda-›yatana


Comment: This is one of the eight smaller sound sense-sphere
sense direct perception apprehending sound
continents of Buddhist cosmology (gling
fh]-i#[! fh]-i#[! ’-b*n-W#-i]-dX-
phran brgyad) that, two each, are next to four
large continents: In the center, is the Def.: object heard by an ear consciousness
monarch of mountains, ri rab (meru). The cr-e#-p%]-f(r-f-x#]-az#-d[e-ŒX*]-’-[dr-[r-! Comment: This is one of the five divisions of
four continents and eight smaller
continents are (1) shar lus 'phags po [f#en-ŒX*]-N´ç-v-dØ*]-]n-Nœ≈*n-az#-Ø(e-a-[r-dCv-l# external form (phyi'i gzugs): form
sense-sphere (gzugs kyi skye mched); (2)
(videha), the eastern continent "land of
[those with] superior/large bodies" with r-f-z„^
Def.: a v -dz#-c#e-a! non-conceptual knower
non-mistaken sound sense-sphere (sgra'i skye mched); (3)
lus (deha) and lus 'phags (videha); (2) produced in dependence upon its own odor sense-sphere (dri'i skye mched); (4)
lho 'dzam bu gling (jambudvıpa), the 2 5 6 6 taste sense-sphere (ro'i skye mched); (5)
uncommon proprietary/empowering condition,
N´-ç f#-Øe-ef-NIf-az#-p*-h·f- the ear sense power, and observed object tangible object sense-sphere (reg bya'i skye
condition, a sound mched).
a doubting consciousness that thinks, "Is sound Comment: This is one of the five divisions of
sense direct perceptions (dbang mngon); the
N´zç -# wfn- 2579
impermanent?" [or, "Sound is probably
impermanent."] others correspond to the other senses.
Comment: This is instance of doubt tending Ÿabda-dh›tu
N´-ç c#e-a- 2574

toward the fact (don 'gyur kyi the tshom). sound-constituent


{MSA}Ÿabda-vidy›
N´-ç f#-Øe-t*n-az#-re-gf-v-dØ*]-]n-N´-ç f#-Øe-a N´zç -# [r(n-W#-d([-dX-
2567 2580

science of grammar; science of grammar and


philology
c-zj‹]-az#-D√-( [*n-el(]-]^z#-h°-dCf-;*-Vµz#-[dr-a(-l*n-dX-d-[r-!
{C}skill in the cognition of words;{GD:420}
direct object signified by words
e;$r- zj‹]- d;$r- ;$rn-
N´zç -# zu$e-el#- 2581

awareness apprehending sound as ‰Xv-c#en-i#-fz#-D√(-eC(n-v-N´ç-c#e-a-dc√d-Nø*!


impermanent in dependence upon merely during his youth, [Mañjushrıkırti] studied the referent of a term; basis of engagement of a
hearing, "Sound is impermanent" science of grammar and philology with the term
Comment: This is instance of correct brahmin Devendriya and the k˝hatriya
N´zç -# dË([-dX- 2582
assumption lacking a reason (rgyu mtshan SÒryamati {GZ 66a.6}
med pa'i yid dpyod). Comment: One of the five lesser sciences
dË([- Ë([- dË([- Ë([-
N´-ç f#-Øe-Ø(en-W#-Ë*n-[ae- (rig gnas chung ba lnga): healing or medicine
2568

(gso ba); grammar (sgra rig pa); object expressed/verbalized by a term


Ø(en- Ø(en- Ø(en- Ø(en- epistemology (tshad ma); reasoning (gdan
N´zç -# NI]-a- 2583

tshig); arts (bzo ba). check these in


inference realizing that sound is impermanent
3 vol. dic and make entries {L}Ÿabda-prıya
N´-ç f#-Øe-Ø(en-W#-Ë*n-[ae-Nœ[-et#e-ei#n-a- 2569

for each along with five melodious; well-sounding


great sciences. These are
N´zç -# f#-Øe-a- 2584
Ø(en- Ø(en- Ø(en- Ø(en-
N´-ç vn-dXr^ -d- 2575
second moment of an inference realizing that
impermanence of sound
sound is impermanent
zdX^r- zdX^r- dX^r- dX^r- N´zç -# el]-n*v- 2585
Comment: This is an illustration of a
conceptual subequent cognition induced by {MSA}gho˝›c›r›; {GD:692} Ÿ›bda
an inference (rjes dpag gis drangs pa'i rtog {GD:692} verbal testimony dnv- n*v- dnv[- n*v[-
pa bcad shes). verbal other-exclusion
N´-ç b*n-ac-dX-d-v-fwn-a- 2576

N´-ç f#-Øe-a- 2570


{GD:406}verbal exclusion
{C}ruta-jñ›na-kauŸalya
N´zç -# el#- 2586

impermanent sound; sound [is] impermanent; {C}skill in the cognition of words


impermanence of sound
N´-ç db[- basis of a term
2577

N´-ç f#-Øe-ac-N´d&ç -az#-Øen- 2571

N´zç -# x$v-f-x#]- 2587

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
?????????)

Tenses: future, present, past, imperative 87


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

N´zç -# b^en- N´d#ç -a- N´d#ç -a-sX-# ]-x([-az#-x#-[˚en-


2588 2598 2605

{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

{C}dhv›nta; {MV}ch›dana; ›v¸tı obstruction is external (sgrib pa phyi na yod


obstruction, defilement pa); those whose obstruction is internal
sound deity
{C}obscuration; covering; veil; hindrance (sgrib pa nang na yod pa); those whose
Comment: This is the second of six stages in
obstructions are both external and internal
deity yoga meditation in the Concentration b*n-N´ç#d- (sgrib pa phyi nang gnyis ka yod pa).
Concentration Tantra (bsam gtan phyi ma,
obstructions to omniscience
N´d#ç -a-sX-# ]r-ei#n-q-x([-a- 2606
dhy›nottara), an Action Tantra: ultimate deity
or emptiness deity or suchness deity (don i(]-N´ç#d-
dam pa'i lha, stong pa nyid kyi lha, de kho those whose obstructions are both external and
afflictive obstructions [obstructions to
na nyid kyi lha); sound deity (sgra'i lha); internal
liberation]
letter deity (yi ge'i lha); form deity (gzugs Comment: This is one of the three divisions of
N´d#ç -a-d‰X[-W#-ei*]-a(- 2599
kyi lha); seal deity (phyag rgya'i lha); sign hungry ghost (yi dwags, preta): those whose
obstruction is external (sgrib pa phyi na yod
N´nç -dË([-a-gf- 2590

{MSA}a˝˛›vara˚a-pratipak˝a pa); those whose obstruction is internal


antidote to the eight obstructions (sgrib pa nang na yod pa); those whose
dË([- Ë([- dË([- Ë([- obstructions are both external and internal
N´d#ç -a-i(]-f(rn- 2600

merely expressed/verbalized by a term (sgrib pa phyi nang gnyis ka yod pa).

N´nç -dË([-c#en-W#-N´-( ]n-[dX-* d- 2591


{C}›vara˚a-kleŸa
N´d#ç -a-sX-# ]r-ei#n-q-x([-az#-x#-[˚en- 2607

afflictive obstructions; obstructions to


dË([- Ë([- dË([- Ë([- liberation hungry ghost having both external and internal
terminological division {C}obscurations of the afflictions obstructions
Comment: This is one of the three divisions of
{GD:176} metaphorical division
N´d#ç -a-ei#n- 2601

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

N´d#ç -a-sC- 2608


those whose obstruction is internal
if taken literally
Comment: This is one of the three divisions of
{MSA}sÒk˝ma … ›vara˚a
N´nç -;#]-n(en-W#n-env-dc-fh(]-a- 2594
hungry ghost (yi dwags, preta): those whose
subtle obstruction
obstruction is external (sgrib pa phyi na yod
clearly characterized/make known by the pa); those whose obstruction is internal
N´d#ç -a-N∂r≈ -d- 2609

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

N´d#ç -a-f*[- 2610

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

(sgrib pa nang na yod pa); those whose {C}viv¸ta; {MSA,MV}nir›vara˚a;


obstructions are both external and internal {MV}an›vara˚a; {MV}an›v¸ti
dN´d#ç ! N´d#ç ! dN´d#ç n! N´d#ç n! unobstructed; undefiled
(sgrib pa phyi nang gnyis ka yod pa).
ni-Ωv¸; ›-Ωv¸; {C}dhv›nta; ›varana {C}uncovered
N´d#ç -a-sX-# ]-x([-a- 2604
obstruct; defile; obstruction; defilement
N´d#ç -a-vn-r*n-ac-eCv( -d- 2612
{C}darkness
those whose obstruction is external
N´d#ç -ei#n-;[-ac-Nårn-az#-fpc-p%e-e#-f∑*]-a- 2597
Comment: This is one of the three divisions of zeC(v- zeC(v[- eC(v- eC(v[-
hungry ghost (yi dwags, preta): those whose {MSA}›vara˚a-nirmukta
obstruction is external (sgrib pa phyi na yod definite release from obstructions
Når- Nå(r- Nårn- Nå(rn- pa); those whose obstruction is internal
N´d#ç -a-vn-pc-a- 2613
(sgrib pa nang na yod pa); those whose
final exalted knower that involves a state of
obstructions are both external and internal
having exhaustively abandoned the two {MSA}›vara˚a-nirmok˝a
(sgrib pa phyi nang gnyis ka yod pa).
obstructions liberation from obstructions
Comment: This is the definition of Mah›y›na
N´d#ç -dX[* - 2614
path of no more learning (theg chen gyi mi
slob lam).
obstructor; that which obstructs

Tenses: future, present, past, imperative 88


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

N´d#ç n- N´d&ç -zu$e-e#-D√-( N´d&ç -a-a(-


2615 2622 2628

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

fh]-i#[! N´d&ç -a-s$]-n$f-h·en-a-[r-V“]-a- 2629

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

power of the thing


possesses/endowed with the marvel of
N´d&ç -Øen-xr-[e- 2623
dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n- achievement/accomplishment
ni˝-pad; {C}ni˝p›dayati (=parini˝padayati); {C}able to substantiate his claims
prati-pad; {MSA}pratipatti; {C}pratipadyate; dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-
N´d&ç -a-D√-]-f*[-a- 2630

sidh; {MSA}siddhi; {C}nirh›ra; correct sign of a positive phenomenon


{C}samud›naya; {MSA}(Ωs›dh): s›dhayati
dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-
achieve; attain; accomplish; prove; complete;
N´d&ç -pdn- 2624

practice {MSA}siddhi … anuttama


{C}calling forth; emission; consummation; door; dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n- highest/unsurpassed
progress; hasten towards; promise; behave; full achievement/accomplishment
{LCh}s›dhana
attainment; accomplishes; creates; perfects;
means of achievement
N´d&ç -az#-∑[-ac- 2631
achieves
N´d&ç -a- 2625

cr-e#n-Vµ-N´ç&d-a-v- dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-


in order for oneself to achieve the deity dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n- {MSA}pratipatti-viŸe˝a
N´ç-f#-Øe-ac-N´ç&d-az#-Øen- {LCh}vidhi; siddhi; {LCh,MSA,C}ni˝patti; feature of achievement/accomplishment
{LCh,MSA,MV,L}pratipatti; {C}(=parini˝patti =
sign/reason proving that sound is impermanent
N´d&ç -az#-y*-d-i#[- 2632

parini˝padyante); pratipad (=m›rga);


N´d&ç -re- 2618
{MV}prapatti; prapannat›; {C,MSA}nirh›ra
positive phenomenon; achievement; achieving; dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-
proof; positive; practice
dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n- {MSA}pratipatti-m›h›tmya
{C}progress; progressive (path); greatness of achievement/accomplishment
proof statement; statement of proof accomplishment; (reach) consummation;
N´d&ç -az#-y(n- 2633
creation; path; practices; (bound to) progress
N´d&ç -re-xr-[e- 2619

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

N´d&ç -az#-fh]-i#[- 2634


Def. of positive phenomenon: a phenomenon
dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n- which is not an object of comprehension by the
vidhiprav¸tti conceptual consciousness apprehending it dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-
collective/complete/holistic/full through explicitly eliminating its object of {MSA}pratipatti-lak˝a˚a
engagement/engager negation characteristic/definition/qualifications of
N´d&ç -a-y*]-a(-i#[- 2626

[dX*-d! Ë*-dg$]-a-: 1 Ø(e-f*[-h[-f- 2 achievement/accomplishment

N´ç&d-zu$e-e#-er-;e- dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n- N´d&ç -ac- 2635

Div.: According to Jay-·zün-fla: (1) {MSA}pratipatti-mahattva


non-conceptual prime/valid cognition; (2) greatness of achievement dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-
person who is a collective/complete/holistic {C}›haraka; {C}s›dhana
N´d&ç -a-[(]-[f- 2627

engager {C}bring about; which effect


Comment: For a definition of person who is a dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n- N´d&ç -ac-[qz- 2636

collective/complete/holistic engager, see


sgrub 'jug gi blo. practice-ultimate [i.e., exalted wisdom of
meditative equipoise (mnyam gzhag ye shes)] dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-
N´d&ç -zu$e-e#-er-;e- 2621

Comment: This is one of the three meanings {MSA}du¯s›dha


of ultimate (don dam, param›rtha) according difficult to achieve
dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n- to Matireya's Differentiation of the Middle
N´d&ç -ac-R^c-az#-V“e( -a-c#en-et#e-a- 2637

person who is a collective/complete/holistic and Extremes (III.11ab): object-ultimate


engager (don don dam, i.e., thusness);
Comment: This is one of the two types of attainment-ultimate (thob pa don dam, i.e., dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-
sgrub 'jug according to Jay-·zün-fla, the nirv›˚a); and practice-ultimate (sgrub pa positive phenomena which are the same isolate
other being non-conceptual prime/valid don dam, true paths). BJ calls them type
cognition (rtog med kyi tshad ma). terminological divisions, not actual divisions. check Dan

Tenses: future, present, past, imperative 89


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

N´d&ç -ac-dR#[- N´d&ç -dX[* -[f-a- N´-(ç doen-


2638 2646 2656

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´d&ç -ac-zR^c-c(- N´d&ç -dX[* -zs*]-az#-pv-zR^c-xr-[e-


2639 2647

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

N´d&ç -ac-dX[* - 2640

d:√(e-[(]-h$v-en$f-hr-d- having refuted other superimposed factors


dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n- Def.: that which (1) is a correct consequence
N´-(ç doen-a- 2658

and (2) implies its opposite meaning


s›dhana; s›dhaka; {MSA}(pratiΩpad):
pratipadyate; {MV}prapadyate; yang dag e[en- z[(en- doen!dØen- p(en-
N´d&ç -dX[* -f#-zs*]-az#-pv-zR^c-xr-[e- 2648

sgrub par byed - {MSA}(sam-ud-›Ωnı) sam›ropya


prove; achieve; accomplish; establish; cause to correct consequence which does not imply a superimposed; exaggerated; reified
prove; achieve; accomplish; establish proof c h e c k Med for five
ev-o*-N´ç(-doen-a-vn-[*-x([-[(-l*n-dË([-]-[*-t#-z
N´d&ç -ac-dX[* -W#- 2641
t y p e s ? ?
[}-d-l#e-x#]-l*-]-
N´d&ç -dX[* -f*[-az#-[f-dtz-gf-[^-;[- 2649
dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n- In that it is said that [nature] exists upon
{C}dad›ti superimposition, what is it like? (yadi khalu
{C}gives; give over to; permit dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n- tadadhy›rop›ddhavaddhirastıtyucyate
exhausted as a mere thesis lacking a proof kıd¸aŸa˙) [PP, 264.11]
N´d&ç -ac-dX[* -a- 2642

N´-(ç z[(en- 2659

N´d&ç -dX[* -xr-[e- 2650

dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-


{LCh}s›dhana; {LCh,MSA}s›dhaka; dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n- e[en- z[(en- doen!dØen- p(en-
{C}pras›dhaka; pras›dhayati; samyak-s›dhana {LCh,L,MV}sam›ropa; {LCh,L,MV}›ropa;
{MV}prapadyate; {C}›h›rika {MSA}adhi (=adhy›ropa); ›ropita
correct proof
proof; probans; establish; prove; achieve; superimposition; exaggeration; reification;
N´d&ç -h$v- 2651
accomplish; establish; cause to prove; achieve; overestimation; that which
accomplish; establish superimposes/exaggerates/
{C}nourisher; nurse; nourishes; that which dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n- reifies/overestimates
feeds; one who accomplishes mode of proof fh]-i#[!
N´d&ç -ac-fj[- N´d&ç n- cr-e#-[f#en-x$v-R#-[(]-[*-vn-Vµe-ac-Vø-dz#-D√(-
2643 2652

Def.: an awareness viewing that object which


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- is its object of observation as more than it [is]
prove; achieve; accomplish; establish; cause to achieve; attain; accomplish; prove; complete
N´-(ç z[(en-a-[r-Nœc^ -a-z[*dn-a- 2660

prove; achieve; accomplish; establish; taken as


N´r*ç - 2653

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

{GD:275}property of the probandum, one of raise


the four terms of an argument (sbyor ba)
N´-(ç Nœc^ - e[en- z[(en- doen!dØen- p(en-
2655

N´d&ç -dX[* - 2645

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

Tenses: future, present, past, imperative 90


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

N´e(ç -dl#]- N´v(ç -fj[- d‰X-zR^c-R#n-Vµe-a-x#]-an-


2664 2674 2684

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

the tone of the three letters


N´v(ç [- 2675

{MSA}dv›daŸa-Ÿata
N´e(ç n- 2665

dN´çv- N´ç(v- dN´çv[- N´ç(v[- twelve hundred


dN´eç N´e(ç dN´eç n! N´e(ç n! liberate; save; free; release
d‰X-dX]# - 2686

to proclaim; declare; shout forth


d›v- 2676

{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

{C}nadati; {C}nadate; {C}nadanat› cross over; objection; object; disputation


proclaim; declare; shout forth controversy; disputation; cross {MSA}Ÿakr›di
{C}roars; roaring; resounding declaration
d›v-[qz-dz#-;f-a- 2677
⁄akra and so forth

N´e(ç n-ac-dX[* - d‰X[-


2667 2688

to cross:d›v- ›v- d›v[- ›(v[- to


{C}niŸ›may›tı a˝˛a
debate: d›v- ›(v- d›v[- ›(v[-
{C}durgasa˙krama
proclaim; declare; shout forth eight
{C}preach bridge difficult to cross
{C}bridge leading to inaccessible places
∑d-a-N´(-d‰X[-
N´](ç -f- 2668
eight doors of pervasion/entailment
d›v-]n- 2678

d‰X[-Nør( -[(]-dN“n^ - 2689

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

dN´çv- N´ç(v- dN´çv[- N´ç(v[- to cross:d›v- ›v- d›v[- ›(v[- to {LCh,C}a˝˛amaka-bhÒmi


{LCh}t¸ debate: d›v- ›(v- d›v[- ›(v[-
{MV}codya-parih›ra
eighth ground; level of the eighth
liberate; save; free; release {C}eighth-lowest stage
objections and answers
zw(c-d-sC-cen-fpz-[e-vn-N´ç(v-dX*[-W#-pdn- d‰X]-a- 2693

d›v-v]- 2681

methods which liberate [beings] from all coarse


and subtle cyclic existences d‰X]- ‰X]- d‰X][- ‰X][-
Comment: This is the transitive form; grol is d›v- ›v- d›v[- ›(v[- to
to cross: ala˙k¸ta; {MSA}hrı-bhÒ˝ita
intransitive form. debate: d›v- ›(v- d›v[- ›(v[- decorate; ornament; beautify; wear
answers to objections; objections and answers
N´v(ç -d- 2672

d‰Xc-dlen-a- 2694

d›v[- 2682

dN´çv- N´ç(v- dN´çv[- N´ç(v[- {C}Ÿatadh›-bhinna


{C}nist›rayit¸; {MSA}utt›ra˚a d›v- ›v- d›v[- ›(v[- to
to cross: {C}split a hundredfold
liberate; save; free; release debate: d›v- ›(v- d›v[- ›(v[- d‰Xv-d- 2695

cross over; object; controversy; objection


{C}one who has finished with

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

Tenses: future, present, past, imperative 91


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

d‰Xv-d-v-n(en-az#-Nœdn- d‰X[^ -fc- dN´f( -ac-’f-a-zu#e-a-


2696 2708 2718

d‰Xv- ‰Xv- d‰Xv[- ‰Xv[- {C}parampar› {C}vibh›van› (=ni˝˛h›-m›rga¯


indirect; lineaged; successive k˝aya-anutp›da-jñ›nam)
occasion/time of fainting and so forth
{C}regular succession {C}annihilation; undone; clear understanding;

d‰Xv-dc-zR^c- undevelopment
2697

dN´-( 2709

dN´f( -ac-dX-d-f-x#]-a- 2719

{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

infuse; deposit; order {C}abh›vya


not to be cultivated in meditation
indirect substantial cause
dN´-( dc- 2710

{C}not to be developed
d‰X[^ -W#-Vµ]-t#e-dX[* -ŒX]* - 2699

dN´f( -an-Når-dc-dX-d- 2720


dN´(- N´(- dN´(n- N´(n-
indirect cooperative condition {C}adhı˝˛a (=adhye˝ita) {MV}bh›van›-heya
infuse; deposit; order
d‰X[^ -W#n-[e-a- 2700
that which is to be abandoned by meditation;
{C}asked about; bidden (to come); requested object of abandonment by meditation
{C}m›t¸-Ÿuddha
dN´-( dc-dX[* - 2711

dN´f( n- 2721

{C}of pure race


dN´(- N´(- dN´(n- N´(n-
d‰X[^ -zev- 2701
dN´(f- N´(f- dN´(fn- N´(fn-
{C}›diŸati {C}vibh›vayanto
p›ra˙paryavirodha infuse; deposit; order; cause to infuse, etc. meditate; meditatively cultivate
indirect contraction/contradictories {C}announce; tell {C}development; practice; having meditated
d‰X[^ -‰X-^ 2702

dN´-( el#- 2712

dN´f( n-a- 2722

para˙paryak›ra˚a; p›ra˙paryak›ra˚a basis of infusion/depositing


indirect cause dN´(f- N´(f- dN´(fn- N´(fn-
de-yen-dN´(-el#- {MSA,MV}bh›van›; {MV}( ΩbhÒ): bh›vayati;
fh]-i#[! d‰X^[-]n-Nœ≈*[-dX*[- {L}bh›va
basis of infusion of predispositions
Def.: indirect producer meditate; meditatively cultivate
dN´f( - 2713
Comment: There are two types of causes, {C}being
direct cause (dngos rgyu) and indirect cause
dN´f( n-a-vn-dXr^ -d- 2723
(brgyud rgyu). dN´(f- N´(f- dN´(fn- N´(fn-
{MV}( ΩbhÒ): bh›vayanti
d‰X[^ -V“]- 2703

meditate; meditatively cultivate zdX^r- zdX^r- dX^r- dX^r-


cultivation {MSA}bh›van›maya; {L}bh›van›mayı
[lineage-possessing]; lineaged
arisen from meditation
dN´f( -a- 2714

d‰X[^ -V“]-fwn-az#-[*[-[a(]-dNø]* - 2704

dN´f( n-a-vn-dXr^ -dz#-b*n-cd- 2724

dNø]* - Nø]* - dNø]* [- Nø]* [- dN´(f- N´(f- dN´(fn- N´(fn-


{L,MSA,MV}bh›van›; {MV}bh›vana zdX^r- zdX^r- dX^r- dX^r-
relied on captains who are scholars possessing
meditate; meditatively cultivate {LCh}bh›van›mayı-prajñ›
the transmission
cultivation; development; practice wisdom arisen from meditation
d‰X[^ -]n-Nœ[*≈ -dX[* - 2705

dN´(fn-a-vn-dX^r-dz#-b*n-cd- dN´f( n-az#-ifn-x#[-v-zyc-d- 2725

dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ - wisdom arisen from meditation


a dawning to mind of meditative experience; a
indirect producer (bh›van›mayı-prajñ›)
dawning to mind of spiritual experience from
Comment: This is the definition of indirect
dN´f( -a-pdn-v-dØ*]-a- 2715
meditation
cause (brgyud rgyu).
dN´f( n-az#-Nød( n- 2726

{MSA}up›ya-sa˙niŸrit› bh›van›
d‰X[^ -a- 2706

meditation/cultivation relying upon method


dN´(f- N´(f- dN´(fn- N´(fn-
{LCh,MSA}para˙par›; {LCh}p›ramparya;
dN´f( -a-vn-dXr^ - 2716

{MSA}p›ra˙par› power of meditation; power of having


indirect; lineaged cultivated
zdX^r- zdX^r- dX^r- dX^r-
dN´f( n-ac-dX- 2727

d‰X[^ -zdCn- 2707


{MSA}bh›van›-may›
arisen from meditation
para˙parya-phala dN´(f- N´(f- dN´(fn- N´(fn-
dN´f( -az#-vf- 2717
indirect effect {MSA}bh›vayitavya
Comment: There are two types of effects: to be cultivated; to be meditated on; that
direct effect (dngos 'bras) and indirect effect dN´(f- N´(f- dN´(fn- N´(fn- which is to be cultivated/to be meditated on
(brgyud 'bras). {L,MV}bh›van›-m›rga; {C}bh›van›-patha
path of meditation
{C}path of development
Comment: See sgom lam

Tenses: future, present, past, imperative 92


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

dN´f( n-an-p(d-az#-vf- dN´vç -d- dN´d&ç -t#r-


2728 2737 2748

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

dN´vç -d-dX-d- dN´d&ç -]n-


2738 2749

dN´(- N´(- dN´(n- N´(n-


pari-bhu; {L}v›sita dN´çv- N´ç(v- dN´çv[- N´ç(v[- dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-
infuse; deposit; order {L}uttarati; {L}tarai {C}pratipadyate
abide in liberate; save; free having
cross over; rise above; boat achieved/attained/accomplished/proved/comple
dN´n( -a- 2730

ted
dN´vç -dc-dXz-( 2739

{C}progress; hasten towards; promise; behave


dN´(- N´(- dN´(n- N´(n-
dN´d&ç -a- 2750
{L}v›sita; {MSA}bh›van›; {MV}bh›vita dN´çv- N´ç(v- dN´çv[- N´ç(v[-
infuse; deposit; order {C}parimocayitavya
abide in should/will liberate/free/save dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-
{C}I should liberate {L,MV,MSA}pratipatti; {C}pratipad;
dN´c&≈ - 2731
{C}pratipadyate; {C}m›rga; {C}›hartrı;
dN´vç [- 2740
{C}upan›yaka; {C}vi˛hapana;
dN´≈&c- N´≈&c- dN´≈&c[- N´≈&c[- {MSA}anu˝˛h›na; {MSA}s›dhana (e.g.:
achieve; attain; accomplish; complete;
{MSA}pari˚ati dN´çv- N´ç(v- dN´çv[- N´ç(v[- establish; prove
transform; change; affect; control; form liberate; save; free {C}progress; progressive path; as productive
eC^d-fpn-D√(-dN´≈&c-d- of; brings about; lead to; path; practices; (bound
dN´d#ç - 2741

to) progress towards; fabricated appearance


those whose minds have been affected by tenets
E√#r-dl#-[dr-dN´≈&c-dz#-‰Xv-a(- dN´d#ç ! N´d#ç ! dN´d#ç n! N´d#ç n!
dN´d&ç -az#-n- 2751
obstruction; defilement; obstruct; defile
monarch controlling the four continents
dN´d#ç -ac-zR^c-c(- 2742

dN´c&≈ -d- 2732


dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-
{C}›v¸˚oti {C}pratipatti-bhÒmi
dN´≈&c- N´≈&c- dN´≈&c[- N´≈&c[- will obstruct/defile ground of achievement
{MSA}pari˚›mana; {MSA}pari˚›mikı; {C}obscures {C}progressive stages
{MSA}vartaka; {MSA}vartin
dN´d&ç -ac-zR^c- 2752

dN´d#ç n- 2743
transform; change; affect; control; form

dN´eç - 2733

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-


{MSA}›vara˚a; {MSA}›v¸ti {C}samud›gacchati (=samudagacchati)
dN´eç N´e(ç dN´eç n! N´e(ç n! obstruct; defile will achieve/attain/accomplish
proclaim; declare; shout forth {C}arrive at; result in; gain; full knowledge;
dN´d#ç n-]- 2744

attain enlightenment; rise up together; reach the


dN´eç n- 2734

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

{MSA}›v¸ta; {MSA}v¸ta (e.g.: tamo-v¸ta) will/should achieve/attain/accomplish


obstruction; defilement; obstruct; defile {C}brings; brings about
dN´eç N´e(ç dN´eç n! N´e(ç n!
dN´]&ç - dN´d&ç -dX-
2746 2754
{C}kırtana; {C}kırtita; {MSA}ravita (e.g.:
brahma-svara-ruta-ravita; yang dag (par)
bsgrags pa = {MSA}sa˙Ÿr›va˚a) dN´]&ç [- N´]&ç - dN´]&ç - N´]&ç [- dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-
proclaim; declare; shout forth {LCh}s›dhya
compete; vie with
{C}renown; fame; proclaimed probandum; proven; that which is to be
dN´d&ç - 2747

proven; object being proven; thesis


dN´vç - 2736

dN´d&ç -dX-fpc-p%e-eCd^ -a-v- 2755


dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-
dN´çv- N´ç(v- dN´çv[- N´ç(v[- {MV}abhinirh›ra; {MV}s›dhya;
{MSA}uttara˚a {C}ni˝p›dayati (=parini˝p›dayati) dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-
liberate; save; free achieve; attain; accomplish; prove; complete in order to achieve the final object of
{C}accomplishes; creates; perfects; achieves achievement
See: sgrub

Tenses: future, present, past, imperative 93


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

dN´d&ç -dXz-# y(n- r-‰Xv- r-[r-rz#-l*n-dX-d-


2756 2765 2774

dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n- {LCh,L,MSA,MV}m›na; {C}manyan›; {MSA}aha˙ mameti


{L}adhim›na; {MSA,MV}abhim›na (e.g.: “I and mine”; “I and my”
{LCh}s›dhya-dharma {MSA}Ÿama-m›tra-abhim›na); {MV}unnati;
r-gf- 2775
predicate of the probandum; quality/predicate aha˙k›ra
to be proved [I-victor]; pride; I-principle
{GD:783} property of the probandum {C}egocentricity; conceit; (vain) mere-I; only I
conceitedness; minding
dN´d&ç n- r-h·-
2757 2776

Comment: This is one of the six root


afflictions (rtsa nyon, mÒlakleŸa): desire
dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n- we
('dod chogs, r›ga); (2) anger (khong khro,
r-x#-d- 2777
{MSA}sampadita pratigha); (3) pride (nga rgyal, m›na); (4)
achieve; attain; accomplish; prove; complete ignorance (ma rig pa, avidy›); (5) doubt
(the tshom, vicikits›); (6) afflicted view (lta mama; ›tmıya
dN´d&ç n-]n- 2758

ba nyon mongs can, kli˝˛a-d¸˝˛i). N›g›rjuna mine


mentions seven prides in his Precious
r-x#c-zj‹]-a- 2778
dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n- Garland, stanzas 407-412: pride of selfhood
{C}sam›s›dhya
r-‰Xv-R#-;#v-R#n-](]-t#r- 2766

having e;$r- zj‹]- d;$r- ;$rn-


achieved/attained/accomplish/proven/complete {C}m›na-abhibhÒta {C,MSA}mama-k›ra (e.g.:
d {C,MSA}aha˙k›ra-mamak›ra)
overwhelmed by the vibrance of pride/conceit
{C}having met with conceive/apprehend as mine
{C}overcome by conceit
{C}mine-making
dN´d&ç n-a- 2759

r-‰Xv-t]- 2767

r-cr-ei#n- 2779

dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n- {L}abhim›na; {L}abhim›nika; {MSA}m›nin


we two
{C}upah›ra; {C,MSA}s›dhita; prideful; conceited

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

great lion's roar


r-‰Xv-[r-dtn-a- 2769

dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n- re- 2781

{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

zR^c- zR^c[- R^c- R^c[-


{C}adhimanyate sa˙bhinnapral›pa
dN´r*ç - N´r*ç - dN´r*ç n- N´r*ç n-
prideful; proud; conceited senseless speech/talk
raise
{C}be conceited
re-e#-[r(n-a(- 2783

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

{MSA}nirm›˚a; {MSA}nirm›na verbal convention


without pride/conceit {GD:726} verbal designations for a name
dN´r*ç - N´r*ç - dN´r*ç n- N´r*ç n- applied to an object
r-‰Xv-vn-Wr-r-‰Xv- 2773
raise
re-e#-vf-[r-N´-ç 2785

dN´v(ç -o*- 2763


{C}m›na-atim›na (=Ÿreyasa¯ Ÿrey›naham iti)
pride beyond pride {C}v›k-patha-gho˝a
dN´çv- N´ç(v- dN´çv[- N´ç(v[- {C}hauteur {C}the sound of the paths of speech
{C}utt›rayitavya Comment: This is one of seven prides which
re-zyv- 2786

liberate; save; free; release N›g›rjuna mentions in his Precious Garland,


{C}should be rescued stanzas 407-412: pride of selfhood (bdag senseless chatter
nyid nga rgyal), exceeding pride (lhag pa’i
r- re-NI]-a-
2764 2787
nga rgyal), pride beyond pride (nga rgyal
las kyang nga rgyal), pride of thinking I
aham; ›tman {C}priya-vadya; {C}Ÿlak˝˚a
(nga’o snyam pa’i nga rgyal), pride of
I conceit (mngon pa’i nga rgyal), erroneous pleasant speech/talk
rz#-h‹e- pride (log pa’i nga rgyal), pride of inferiority {C}kind words; soft; smooth

my words

Tenses: future, present, past, imperative 94


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

re-[dr-y(n-eCen- rr-h$v- r]-d[^[-


2788 2800 2813

{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

Nga-wang-lo-sang-gya-tso [1617-1682, The


{LCh,MSA}durgati
n(r- n(r- n(r- n(r-
Fifth Dalai Lama]
{LCh,MSA}ap›ya; {LCh}durgati; {MSA}p›pa(?)
[bad-go]; bad transmigration; bad condition
re-[d*]- 2791
[bad-went]; bad transmigration; bad condition
r]-zeCz( -# Nœ-*≈ d-ze(e-az#-n(-n(c-doen-f#]-R#-z 2804

verbal isolation; isolation of speech r]-n(r-pfn-t[-x(rn-n$-N∂≈(r-dz#-‰X^[-


Comment: This is the second of the six stages
of the completion stage in the Guhyasam›ja
e(enon-analytical
-a- cessation which is a cessation of
Purification of All Bad Migrations Tantra
(sarva-durgati-pariŸodhana-tantra) [a Yoga
system of Highest Yoga Tanta: physical Tantra]
birth in a bad transmigration
isolation (lus dben), verbal isolation (ngag
r]-n(r-[^-Nœ-*≈ dc-zR^c-d- 2817

r]-zeCc( -zeC-( d- 2805


dben), mental isolation (sems dben), illusory
body (sgyus lus), clear light ('od gsal), union
(zung 'jug). {MV}durgati-gamana n(r- n(r- n(r- n(r-
go to a bad transmigration {C}ap›ya-sa˙vartanıya
re-Nƒ-ç 2792
will be born in a bad transmigration
r]-zeCc( -Vør^ -d- 2806

{C}liable to lead to the states of woe


speak
fall into a bad transmigration
r]-n(r-[^-Vµr^ - 2818

re-h[-f- 2793

r]-r(]- 2807

fall into a bad transmigration


valid speech
{C,MSA}avara; {C}avaraka; {L}itaretara
r]-n(r-a- 2819

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

drink; proceed; bad rebirth(s); wretched; tiny


r]-[^-dË([-a- 2809

r]-n(r-en$f- 2820
grey teal
dË([- Ë([- dË([- Ë([-
rr-e#n-dXr^ -d-x([-]-xr- 2796

{C}dur-›gata n(r- n(r- n(r- n(r-


{C}tri-ap›ya; {C}tri-ap›yi; {C}triyapaya
zdX^r- zdX^r- dX^r- dX^r- {C}abusive; abusive words
the three bad transmigrations
even if it did occur naturally
r]-[^-dË([-ac-dX[* - 2810

{C}the three states of woe; the three places of


rr-]n- 2797
woe
dË([- Ë([- dË([- Ë([- Comment: The three are hell-being (dmyal
from within the state; from within {L}kutsayanti ba), hungry ghost (yi dwags), and animal
condemn (dud 'gro).
rr-az#-‰Xv-a(- 2798

r]-[^-Nƒnç -a- rf-


2811 2821

{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

Tenses: future, present, past, imperative 95


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

rfn-zR^c-z(r-l*n- rc-zj‹]-a-[r-r-x#c-zj‹]-a- r*n-dt(f-Nø-*


2822 2833 2846

{C}h›ni e;$r- zj‹]- d;$r- ;$rn- el(f- zu(fn- dt(f- y(fn-


{C}failure; diminution; decrease; waning; loss {MSA}aha˙k›ra-mamak›ra {C}nihanitvana; {MSA}(ni Ωhan): nihatya

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

{C}an equal share


ascertainment factor
rz#- {MSA}Ÿrama
2824

r*n-Ø(en- 2848

fatigue; weariness; tiredness


my; mine
rv-d- 2835
Ø(en- Ø(en- Ø(en- Ø(en-
rz#-y(n-z[^v-d- {C}nidhy›na; {L}nidh›na
{LCh,MSA}Ÿrama; {LCh}klama
my disciplinary doctrine {C}meditation
fatigue; weariness; tiredness
rz#-f#e- 2825

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

definitive; definitive meaning; definitive object


{LCh}asmim›na Comment: Compare drang don.
the thought "I" by me

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

conceit (mngon pa’i nga rgyal), erroneous limited; certain


pride (log pa’i nga rgyal), pride of inferiority {C}truth; exceedingly; devoted to one aim only;
raurava
(it is) of necessity; in all circumstances;
rc- 2828
cry; Crying [Hell]
definitely; exceedingly; bound to; {GD:618}
r$c-a- 2841
intensity; to me certainty
fpz-et#e-o^-r*n-d;$r-dXn-a-f#]-](-
rc-zj‹]- 2829
duck
[I] do not definitely hold [this] one-pointedly
r$c-Nƒe#ç - 2842

e;$r- zj‹]- d;$r- ;$rn-


r*n-a-i#[- 2852

{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

certain; truth; exceedingly; devoted to one aim through inducing ascertainment


only
r*n-a-z[*]*} -a- 2855
e;$r- zj‹]- d;$r- ;$rn-
r*n-r(- 2844
object of the conception/apprehension of a induce ascertainment/certainty
[truly existent] I
[ascertainment-face]; ascertainment factor
r*n-a-f*[- 2856

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

Tenses: future, present, past, imperative 96


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

r*n-h‹e- r*n-ac-Nœn*≈ -a- r*n-ac-dNø]* -


2857 2866 2875

creative etymology; contextual etymology {C}niry›ta dNø]* - Nø]* - dNø]* [- Nø]* [-


Comment: This type of etymology is usually definitely produced {C}ni˝evita
done by creatively adding (bsnan), changing {C}come into being; is issued from; gone forth; definitely rely upon/make use of/stay close
(phyis), and/or deleting (phyis) letters, removal to/adhere to
whereas such is usually not done in a stricter
r*n-ac-zR^c-d- 2867
{C}practicing
etymology (sgra bshad).
r*n-ac-p(d-ac-dX[* -a- 2876

r*n-a-l^en-a- {C}niyata; {MSA}niyati-p›ta; {MSA}niŸcayo


2858

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

dqCv- zeC*v- dqCv[- zeC*v[- r*n-ac-zp(d-a- 2877


{C}niyatam (=avaŸya)
{C}certainly; to be sure to; definitely {L,MV}nirmocana; {L}ni¯sara˚a;
{MSA}nirmok˝a(˚a) (e.g.: p(d!zp(d- zp(d- p(d- zp(dn-
r*n-az#-[(]- 2860
sa˙dhi-nirmok˝a˚a) definitely obtain/gain/attain
unravel; commentary; elucidation; explanation
{L}nıt›rtha
r*n-ac-dXr^ - 2878
free; liberate; deliverance; deliver; escape;
definitive; definitive meaning; definitive object going forthfree; liberate; deliverance; deliver;
Comment: Compare drang don. escape; going forth zdX^r- zdX^r- dX^r- dX^r-
r*n-az#-[(]-R#-f[(-N“-* f-p(n-a- {MSA}vini¯s¸ta (e.g.: bhÒmi-vini¯s¸ta)
2861

r*n-ac-zu$e-ac-dX[* -a- 2869

definitely arose/emerged
{MSA}nıt›rtha-sÒtr›nt›Ÿrava˚a {C}niveŸika (=avav›da-›din› prati˝˛h›pik›)
r*n-ac-dXr^ -d- 2879

not hearing sÒtras of definitive meaning definitely engage in

r*n-ac-zdXr^ -d- {C}place oneself into


2862
zdX^r- zdX^r- dX^r- dX^r-
r*n-zdXr^ - r*n-ac-dË([- 2870
{C}niry›ta
definitely arose/emerged
zdX^r- zdX^r- dX^r- dX^r- dË([- Ë([- dË([- Ë([-
r*n-ac-dX[* - 2880
{L,C}ni¯sara˚a
{C}nirucyate; {MSA}(ni ΩrÒp): nirÒpyate
definite emergence [from cyclic existence];
definitely express/verbalize {MSA}niŸcayam eti; {MV}niyatıkara˚a
renunciation
{C}is described ascertain; determine
{C}escape; going forth; freedom from faults

r*n-ac-Ø(en-a- r*n-ac-dX[* -a-


2871 2881

r*n-az#-h‹e- 2863

Ø(en- Ø(en- Ø(en- Ø(en- {MV}niyatıkara˚a


r*n-h‹e- ascertain; determine; means of
{C}vibodhati; {MSA}nidhy›na; {C}nirvedhika
{L,MSA}nirukti; {C}nirukti-pratisa˙vid; ascertaining/determining
{C}sunirukta; {MSA}nirukta; {MSA}nirvacana definitely realize; definite realization
r*n-ac-zdX]# -a- 2882
creative etymology; contextual etymology meditation; {C}discerns; sharp; penetration;
{C}grammatical analysis; analytical knowledge penetrating
of a language; well-analyzed (grammatically) [dX^r- zdX#]- sX^r- sX^rn-
r*n-ac-Ø(en-ac-dXz-( 2872

{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-


r*n-ac-Nø]( -ac-dX[* -a- 2874

{L}nirukti-nirdeŸa {C,L,MSA}ni¯sara˚a; {C}pratisara˚a;


{C}exposition of language {C,MV}niry›ti; {C}niry›ta;
dNø]- Nø]( - dNø][- Nø]( [- {MSA,MV}niry›˚a; {MSA}nairy›˚ikatva;
r*n-ac- 2865
{C}nidarŸika {MSA}nairy›˚ya
definite emergence [from cyclic existence];
(=prasth›na-pratipatty›viŸe˝a-rÒpe˚a)
{C,MV}niyatam (={C}avaŸyam) renunciation
definitely teach/indicate
definitely; definite; certainly {C}goes forth; come into being; issued from;
{C}defines; one who reveals
{C}to be sure to gone forth; removal; support

Tenses: future, present, past, imperative 97


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

r*n-ac-zdXr^ -d-[r-dtn-a- r*n-ac-zj‹]-a- r*n-zdXr^ -f*[-


2885 2894 2905

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-zdXr^ -d-f*[-a- 2886


zdX^r- zdX^r- dX^r- dX^r-
{C}par›ya˚a
{MV}niry›˚›ºga
zdX^r- zdX^r- dX^r- dX^r- definitely flowing
branch of definite emergence
{C}ending in (e.g.: sambodhi); (bound to) end in
{C}apratisara˚a
r*n-zdX[* -y-fp%]- 2907

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

{L}avadh›ra˚a differentiation/discrimination; concordant with


zdX^r- zdX^r- dX^r- dX^r- definitely apprehend/grasp/conceive definite differentiation/discrimination
accurate determination {C}Aids to Penetration
{C}niry›syanti
Comment: This is equivalent to path of
r*n-ac-v*en-a- 2897
will definitely emerge; will renounce
preparation (sbyor lam, prayogam›rga).
{C}will come forth
{LCh}ni¯Ÿreyas
r*n-zdX[* -x]-ve 2908

r*n-ac-zdX[* -a- 2888

definite goodness [of liberation from cyclic


existence and/or omniscience]; summum {C)nirvedha-aºga
nirvedya; {C}nirvedha
bonum; highest boon; the definitely good [four] limbs of definite
(=dharmadh›tu-rÒpe˚a-adhigam›t)
differentiation/discrimination; branch of
r*n-ac---b*n-ac-dXz-( 2898
definite differentiation
definite differentiation/discrimination
{C}penetration
{C}ni˝˛a-gatena … gantavya {C}Aids to Penetration
r*n-ac-zdX[* -a-zeC-( d- 2889

should/will definitely ascertain


r*n-h‹e- 2909

{C}one should know for certain


{C}nirvedha-g›minı
r*n-az#-h‹e
r*n-ac-n*fn-a- 2899
go to definite differentiation
{C}which leads to piercing {LCh}nirukti
{C}nidhyapti contextual etymology; creative etymology
r*n-ac-zdX[* -az#-b*n-cd- 2890

{C}meditation; pacification Comment: This type of etymology is usually


done by creatively adding (bsnan), changing
r*n-[dr-e#n-zu%e 2900
{C}nairvedhika-prajñ›
(phyis), and/or deleting (phyis) letters,
exalted wisdom of definite differentiation
engage by the power of ascertainment whereas such is usually not done in a stricter
{C}penetrating wisdom
etymology (sgra bshad).
{GD:526} the power of ascertainment
r*n-ac-N∂c(≈ - 2891

r*n-zj‹]- 2910

r*n-zdX]# - 2901

N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[- e;$r- zj‹]- d;$r- ;$rn-


definite joining/application/endeavor r*n-ac-zdX#]-a!
{C}avadh›ra˚a
{LCh}nairy›˚ika
dXr-[^-vn-v-r*n-ac-N∂≈(c- deliverance; salvation; rescue definitely apprehend/grasp/conceive
in the north, definite endeavor in the doctrine {C}accurate determination
r*n-zdXr^ - 2902

{Dor 41b.1/ 266.1}


r*n-e;$r-d- 2911

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

{C}goes forth; leaving home


r*n-ac-zj‹]- 2893

emphasis
r*n-zdXr^ -N´d&ç -a- 2903

e;$r- zj‹]- d;$r- ;$rn- r*n-v*en- 2913

{MV}avadh›ra; avadh›ra˚a dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-


definitely apprehend/grasp/conceive niry›˚apratipatti r*n-ac-v*en-a!
definitely issuative achieving; achieving definite ni¯Ÿreyasa
emergence definite goodness [of liberation from cyclic
existence and/or omniscience]; summum
r*n-zdXr^ -D√-( 2904

bonum; highest boon; the definitely good


zdX^r- zdX^r- dX^r- dX^r-
attitude of intending to leave [cyclic existence]

Tenses: future, present, past, imperative 98


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

r*n-b*n- r(-d(-‰X-^ ŒX]* -R#n-f-dNœ[*≈ -a- r(-d(-i#[-W#-’f-a-pfn-t[-x(rn-n$-f∑*]-a-


2914 2923 2930

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

{LCh}mukha and conditions (ngo bo rgyu rkyen gyis ma


face; perspective; (particle indicating the end bskyed pa); (2) it does not rely upon another {L} svabh›valak˝a˚a
of a statement) means of positing it ('jog byed gzhan la ma
character of entities
ltos pa); (3) its state does not change into
c#en-b*n-W#-r(c-x([-[e(n--
r(-d(-i#[-W#n- 2932
something else (gnas skabs gzhan du mi
it would have to exist in the face of a reasoning 'gyur ba).
consciousness; it would have to exist for a naturally; intrinsically
r(-d(-r*n-a- 2924

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

r(-d(-et#e- r(-d(-i#[-W#n-eCd^ -a-


2925 2934

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

entityness; established by way of [its own

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(-e](r- inherent existence


2919
{GD:154} distinct differentials within having
the same entity; {GD:282} distinct differentials {C}emptiness of own-being
[face-be ashamed]; be ashamed within the same substance
r(-d(-i#[-Nœ-^ 2936

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(-i#[-[r-eCe( n-[r-[f#en-a-[r-vn-s$]-n$ 2939

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

r(-d(-i#[-[r-vn-W#-N´-( ]n- 2941

{MSA}sv›bh›vika (k›ya)
{MSA}svabh›vatas … karmatas
Nature Body [of a Buddha]
from the viewpoint of entity and action

Tenses: future, present, past, imperative 99


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

r(-d(-i#[-f-fy#-a-i#[- r(-d(-i#[-en$f- r(-d(-v-q^]-doen-az#-q^]-doen-n$-R^c-az#-r(-


2942 2950 2960

asvabh›va; svabh›vato n›stika˙


without inherent existence
{MV,MSA}svabh›va-traya; {MV}traya¯
svabh›v›¯; trisvabh›va d(-i#[-v-q^]-doen-a-
three natures e[en- z[(en- doen!dØen- p(en-
r(-d(-i#[-f*[- 2943

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

naturelessness Comment: See ngo tsha shes pa.


no own-being entity and attribute
r(-h-f*[-a- 2963

Comment: Another possible translation


r(-d(-[r-∑[-ac-[^-q^]-dØen-az#-q^]-dØen- 2955
equivalent for "non-nature" (ngo bo nyid {LCh}›hrıkya
med pa; ni¯svabh›va) is "non-entityness."
non-shame
Despite being admittedly awkward, it closely e[en- z[(en- doen!dØen- p(en- Comment: This is one of the twenty
reflects in both its etymology and its meaning imputations that are imputations of entity and secondary afflictions (nye nyon nyi shu,
the Sanskrit term ni¯svabh›va which is attributes upakleŸa): (1) belligerence (khro ba,
derived from the verbal root bhÒ "to be." For,
krodha); (2) resentment ('khon 'dzin,
r(-d(-[r-∑[-dc-[^-q^]-doen-an-Nør( -az#-Nør( -a 2956
"entity" is derived in its basic form (es) from
upan›ha); (3) concealment ('chab pa,
the Latin esse "to be" and is derived in its
mrak˝a); (4) spite ('tshig pa, prad›sa); (5)
r(-d(-i#[-f*[-a-gf-i#[- 2946
-i#[- jealousy (ır˝y›); (6) miserliness (m›tsarya);
e[en- z[(en- doen!dØen- p(en- (7) deceit (sgyu, m›y›); (8) dissimulation
{L}ni¯svabh›vat›-m›tra emptiness of factors imputed in the manner of (g.yo, Ÿ›˛hya); (9) haughtiness (rgyags pa,
mere naturelessness entity and attribute
r(-h-b*n-a- 2964

r(-d(-i#[-f*[-a-en$f- Comment: This is one of two subtle


2947

emptinesses are set forth in Mind-Only {LCh,MSA}hrı


three non-natures/naturelessnesses literature. "The emptiness of factors imputed shame
Comment: The three non-natures are in the manner of entity and attribute" is Comment: This is one of the eleven virtuous
character-non-nature (mtshan nyid ngo bo described as an object's absence of being mental factors (sems byung dge ba,
nyid med pa, utpattini¯svabh›vat›); established by way of its own character as a kuŸalacaitta): (1) faith (dad pa, Ÿraddh›); (2)
production-non-nature (skye ba ngo bo nyid referent of a term verbalizing it or of a shame (ngo tsha shes pa, hrı); (3)
med pa, utpattini¯svabh›vat›); conceptual consciousness apprehending it embarrassment (khrel yod pa, apatr›pya); (4)
ultimate-non-nature (don dam pa ngo bo (rang zhes rjod pa'i sgra jug pa'i jug gzhir non-attachment (ma chags pa, alobha); (5)
nyid med pa, param›rthani¯svabh›vat›).
r(-d(-[dXc* -f*[- 2957
non-hatred (zhe sdang med pa, adve˝a); (6)
non-ignorance (gti mug med pa, amoha); (7)
r(-d(-i#[-f*[-az#-y(n-zw(c- 2948

undifferentiable entity effort (brtson 'grus, vırya); (8) pliancy (shin

r(-fhc- 2965
wheel of doctrine of naturelessness [i.e., the
r(-d(-f-z[*nC -a- 2958

middle wheel, including the Perfection of


Wisdom SÒtras] ›k›raniyata {LCh,C,MSA}›Ÿcarya; {C}du˝kara; {L} ›Ÿcarya
non-mixture of entity amazing; fantastic
r(-d(-i#[-f*[-ac-Nƒ-ç d- 2949

{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

themselves to be the Proponents of the Middle of entity


since they propound a middle free from the Comment: An instance is "This is a {MSA}›Ÿcarya; {MSA}›Ÿcaryatara
two extremes, and thus this school is often contaminated form" ('di ni zag bcas kyi greatly amazing; great amazement; fantastic;
referred to with a name acceptable to all gzugs so); see MO, 105.
r(-fhc-d- 2968
schools, "Proponents of Non-Nature."

amazing; fantastic

Tenses: future, present, past, imperative 100


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

r(-fhc-dn-Wr-z[#-r(-zhc- r(n-zj‹]-dX[* -a- [r(n-W#-dN´d&ç -dXz-# y(n-


2969 2983 2992

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

Vø-dz#-e(v-n-N´ç(-Nœ^c-R#-fpz-r(n-e;$r-d- {GD:297} the direct signified object; {GD:434}


direct object of signification; {GD:435} to
{LCh,C}tıra identification of the extremes of signify direct objects
port; entrance; ford; bank superimposition and depreciation which are
[r(n-W#-dË([-dX-[r-Ë([-dX[* - 2994

{C}shore places where one can to wrong with respect to


the view
N®]( -zeCz( -# N∂c(≈ -d- 2972
dË([- Ë([- dË([- Ë([-
r(n-d;$r-d- 2985

explicit object verbalized and means of


N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[- identification; identify verbalization
preparatory training
[r(n-W#-i*c-v*]- 2995

[rr- 2986

r(fn-a- 2973

direct substantial cause


{LCh}t¸pta; {MSA}t¸pti
[rr- [rr- [rrn- [rrn-
[r(n-W#-f-r*n-az#-eo]-h‹en- 2996

satisfaction; be satisfied; satiation be frightened; fear; panic

[rr-d- 2987

r(fn-a-f*[-a- 2974
actual indefinite reason

[r(n-W#-Vµ]-t#e-dX[* -ŒX]* - 2997

{MSA}at¸pti [rr- [rr- [rrn- [rrn-


non-satisfaction; not satiated {L}uttrasati; {MV}tr›sita; {C}sa˙trasayati direct cooperative condition
tremble; be afraid; panic
r(fn-b*n-a- 2975

[r(n-eCd^ - 2998
{C}tremble; be afraid; is frightened
{MSA}t¸pta
[rr-d-zR^c- 2988

knowing satisfaction; knowing satiation zeC^d- zeC^d- zeC^dn!eC^d- eC^dn-


{LCh,C}siddhi
r(c- 2976
[rr- [rr- [rrn- [rrn- feat; accomplishment; yogic accomplishment;
{L}uttrasati actual accomplishment; fact
{MSA}anurodh›t tremble; be afraid; panic {C}success
with respect to; in the face of; to; for
[r$v- 2989

[r(n-eCd^ -u#-Vøc-N´d&ç -a- 2999

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

actual [as opposed to imputed, btags pa ba]; ei#n-[r-ei#n-f-x#]-R#-s$r-en$f-n*v-d!


actual [as opposed to ancillary, zhar]; explicit
even-surfaced Def.: those which are such that (1) the
[as opposed to implicit, shugs]; direct [as
exclusion [that an existent is one of them]
r(n-]n- 2980
opposed to indirect, rgyud]; real; manifest
includes [that it is the other] and (2) a third
{GD:386} primary sense; {GD:515} true (as
[side-from]; from the side of; from the point possibility that is both or not both [of them] is
opposed to metaphorical, btags pa ba); principal
of view of; by way of eliminated
(as opposed to secondary, zhar); explicit (as
[r(n-‰X-^ 3001

opposed to implicit, shugs); direct (as opposed


e[en-el#z-# r(n-]n-eCd^ -a- 2981

to indirect, rgyud); self (as opposed to other, {LCh}s›k˝›t-k›ra˚a


gzhan) direct cause
e[en- z[(en- doen!dØen- p(en-
established/establishment from the side of the [*-[r-[*-[r(n-x#]-](-NI(f-a- fh]-i#[! [r(n-n$-Nœ≈*[-dX*[-
basis of designation thinking, "This and that are the actual/real ones" Def.: direct producer

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

direct antidote; actual antidote

Tenses: future, present, past, imperative 101


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

[r(n-ei*]-dc-y[-f*[-vf- [r(n-a(- [r(n-a(-f-fy#n-


3003 3008 3017

zy[- zy[- y[- y[- {LCh,MSA,MV,C,L}vastu; {C}abh›va


{LCh,MSA,MV,C,L}bh›va; {L}dravya; non-thing; non-entity
uninterrupted paths that are direct antidotes {L}mÒla; {MSA}upadhi; {C}pad›rtha;
[r(n-a(-f-fy#n-a- 3018
{GD:106}sat
[r(n-Nød( n- 3004
thing; [functioning] thing; impermanent thing;
phenomenon; entity; category; actuality {C}abh›va; {C}avastukam
power of the thing; power of the fact {N}topic; {C}actual reality; real thing; non-thing; non-entity
[r(n-Nød( n-Ë*n-[ae- substantial (entity); root; basis; underlying
3005
{C}without a corresponding entity
reality; (objective) entity; objective reality;
[r(n-a(-f-x#]-a-vn-v(e-a- 3019

[r(n-Nø(dn-W#-Ë*n-[ae- property; possession; cause; objectively existing


entity; objective basis; existence; (= 5
*vastubal›num›na opposite from non-thing
skandhas); positivity; positive existent; topic; an
inference through the power of the fact/thing; entity which corresponds to; meaning of a
[r(n-a(-f*[- 3020

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

by the power of the fact--is incontrovertible


with respect to its object of comprehension, a
[d*X-d! 1 d*f-a(- 2 b*n-a- 3 {C,L,MV}abh›va; {C}asad-bh›vat›
slightly hidden
Comment: phenomenon
This is one of the three divisions of V“]-f#]-z[^n-dX*[- non-thing; non-entity; non-existent; without
inference (rjes dpag)—inference through Div.: (1) matter; (2) consciousness; (3) thing
power of the fact (dngos stobs rjes dpag), non-associated compositional factor {C}has no real existence; state of non-existence
inference through renown (grags pa'i rjes
[r(n-a(-Nød( n-b^en-W#-c#en-a- [r(n-a(-f*[-a-Nør( -a-i#[-
3009 3022

dpag), and inference through belief (yid


ches rjes dpag).
{GD} vastubalaprav¸tt›num›na emptiness of non-entities
[r(n-dNø]- 3006
{GD:760} investigation relying on inference Comment: In Jo-nang, this is the emptiness of
produced by the power of facts; {GD:765} imputational natures which here include
dNø]- Nø]( - dNø][- Nø]( [- inference proceeding from the mere power of other-powered natures.
explicit teaching; actual teaching fact
[r(n-a(-f*[-az#-r(-d(-i#[- 3023

[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

final object; final entity; limits of phenomena


emptiness that is the nature of non-entities
[r(n-a(-[r-et#e- 3012

Comment: Dol-flo-fla hay-rap-gyel-tsen


one with thing explains that this means the emptiness that is
the ultimate nature which is the opposite of
[r(n-a(-[r-et#e-[^-R^c-az#-[r(n-a(- 3013
non-entities, or conventionalities (kun rdzob
las bzlog pa don dam pa'i ngo bo nyid).
thing that is one with thing Non-entities here are imputational natures
which include other-powered natures and
[r(n-a(-[r-dtn-ac- 3014

thus are all conventionalities. In Ge-luk-fla


{C}vastukam explanations, this emptiness is the emptiness

[r(n-a(-el]-[r-f-z[Cn* -a- 3025


{C}as if it were an entity

[r(n-a(-N‘r-d-dNø]-Nød( n-W#n-zu$e-a- 3015

z[}*n!z[}*- z[}*n!z[}* -z[}*n- z[}*n-


engages [its object] by the power of the thing's not mixed with other things
showing itself {GD:273} [real] things exist unmixed with
other things
[r(n-a(-zsrn- 3016

[r(n-a(-x#]-a-vn-v(e-a- 3026

{C}vastu-prema
{C}affection for property opposite from thing

Tenses: future, present, past, imperative 102


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

[r(n-a(-x([-a-Nƒ-ç d- [r(n-a(z-# d‰X[^ -‰X-^ [r(n-a(z-# [(]-V“e( -


3027 3037 3047

vastusat-pad›rthav›din thing's indirect cause V“(e- V“(e- V“(en- V“(en-


Proponent of True Existence fh]-i#[! [r(n-a(z#-d‰X^[-]n-Nœ≈*[-dX*[- meaning-isolate of thing [i.e., that which is able
[r(n-a(-cr-e#-Ôn-‰X]^ -[^-eg·-d(c-Nœ[*≈ -dX[* 3028
Def.: indirect producer of thing to perform a function (don byed nus pa)]

[r(n-a(z-# V“e( -a- 3048

[r(n-a(z-# d‰X[^ -]n-dNœ[*≈ -dX- 3038

dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ -


main producer of a thing as a continuation of V“(e- V“(e- V“(en- V“(en-
its own substantial entity
dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ -
indirectly produced object of thing thing's isolate; thing simpliciter [i.e., dngos po]
Comment: This is the definition of substantial
cause of thing (dngos po'i nyer len). Comment: This is the definition of indirect [r(n-a(z#-V“(e-a-x#]-]-[r(n-a(-[r-et#e-x#]-an-∑
effect of thing (dngos po'i brgyud 'bras).
[r(n-a(-cr-[dr-d- 3029
d-
[r(n-a(z-# d‰X[^ -zdCn- 3039

whatever is thing's isolate is necessarily one


bh›v›¯ svatantr›¯ with thing
self-powered thing; independent thing indirect effect of thing
[r(n-a(z-# V“e( -a-[r-x#]-∑d-fif- 3049

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

fh]-i#[! [r(n-a(z#-[r(n-n$-Nœ≈*[-dX*[- Whatever is mutually inclusive with thing is


necessarily different from thing
Def.: direct producer of thing
n(r- n(r- n(r- n(r- [(]-et#e 1 [r(n-a(-[r-et#e 2
[r(n-a(z-# [r(n-zdCn- 3041
despite not having become a deity in
actuality/fact [r(n-a(-[r-et#e-[^-R^c-az#-[r(n-a(! 3
direct effect of thing [(]-dX*[-]^n-az#- fh·]-dX! 4
[r(n-a(-vn-el]-az#-y(n-er-e#-xr-fh]-i#[- 3032

fh]-i#[! [r(n-a(z#-[r(n-n$-dNœ≈*[-dX- [(Equivalents:


]-dX*[-]^n-az#(1)-doen-x( [-y(thing;
n-en$(2)f-hr-d!
one with thing that is
f#-dXdoes
[* -a-not serve as the definition of any other Def.: that which is directly produced by thing one with thing; (3) definiendum of that which is

[r(n-a(z-# [r(n-n$-dNœ[*≈ -dX- able to perform a function; (4) the triply


3042

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

[r(n-a(z-# e]n-h$v- 3050


directly produced object of thing
dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ - Comment: This is the definition of direct
mode of abiding of things; way things
producer of thing effect of thing (dngos po'i dngos 'bras).
abide/exist
Comment: This is the definition of thing's
[r(n-a(z-# N®-v(en-n$-dXr^ -d- 3043

[r(n-a(z-# e]n-v$en- 3051


cause (dngos po'i rgyu).

[r(n-a(z-# dNœ[*≈ -dX- 3034


zdX^r- zdX^r- dX^r- dX^r- mode of subsistence/abiding of things
previous arising of thing Comment: "Subsistence" here does not mean
dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ - "merely getting by" as it does with subsistence
[r(n-a(z-# i*c-v*]- 3044

produced object of thing; that which is farming; rather, it means "existence" or


produced by thing substantial cause of thing "persisting existence."
Comment: This is the definition of effect of
fh]-i#[! [r(n-a(z-# ’f-a- 3052

thing (dngos po'i 'bras bu).


[r(n-a(-cr-e#-Ôn-‰X^]-[^-eg·-d(c-Nœ≈*[-dX*[- bh›vaj›tam
[r(n-a(z-# ‰X-^ 3035

Def.: main producer of thing as a continuation aspects of things


cause of thing of its substantial entity [r(n-a(z#-’f-a-f-c#e-az#-cd-c#d-W#-fp%n-[f#en-
fh]-i#[! [r(n-a(z#-Nœ≈*[-dX*[- [r(n-a(z-# Nød( n-W#n-l^en-az#-zd*vC -d- a-
3045

Def.: producer of thing


aspects of things that are observed through the
l^e- zu$e- l^en- l^en-
[dX*-d! [r(n-a(z#-d‰X^[-‰X^! [r(n-a(z#-[r(n-‰X^! force of the opthomalia of ignorance.
relation which operates by the power of the (avidhy›timiraprabh›vopalabdha˙
xr-f*[-]! [r(n-a(z#-i*c-v*]! things/facts bh›vaj›ta˙) [PP, 265.3]
{GD:785} relation by the power of facts
[r(n-a(z#-Vµ]-t#e-dX*[-ŒX*]! [r(n-a(z-# Nå-#≈ V“e( - 3053

[r(n-a(z-# fpz-v-[f#en-a- 3046


Div.: (1) thing's indirect cause; (2) thing's direct
cause; V“(e- V“(e- V“(en- V“(en-
(or) (1) thing's substantial cause; (2) thing's [f#en- [f#en- [f#en- [f#en- thing's generality-isolate [i.e., thing (dngos po)]
cooperating condition vastvant›lambana
[r(n-a(z-# sX-# v(en-n$-dXr^ -d- 3054

observing the limits of phenomena


[r(n-a(z-# ‰X-^ R^c-az#-er-;e- 3036

a person who is a cause of thing


zdX^r- zdX^r- dX^r- dX^r-
subsequent arising of thing

Tenses: future, present, past, imperative 103


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

[r(n-a(z-# dX-* dCe- [r(n-a(z-# cr-dl#]-fwn- [r(n-f*[-


3055 3063 3075

instance of thing; particular of thing {C}bh›va-svabh›va-kuŸala {LCh,C,MV}abh›va; avastu


wise with respect to the nature of things non-thing; that which is not a [functioning]
fh]-i#[! ∑([-[r(n-a(-x#]! thing; non-existent
{C}skilled in seeing the own-being of existence
∑([-[r(n-a(-[r-d[e-et#e-[^-zdC*v! (existents?)
Comment: See dngos med kyi chos and
∑([-f-x#]-l#r-[r(n-a(-xr-x#]-az#-el#-fp%]-a-[^- [r(n-a(z-# cr-dl#]-dCv-an- 3064

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

Comment: Examples of an instance of thing non-[functioning] phenomenon


are pot (bum pa) and pillar (ka ba).
basic disposition of things fh]-i#[! [(]-dX*[-]^n-Nø(r-e#-y(n-
[r(n-a(z-# zdCn-d$- 3056
Def.: a phenomenon that is empty of being able
[r(n-a(z-# Vµ]-t#e-dX[* -ŒX]* - 3066

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's cooperative effect {C}abh›va-svabh›va


nature of non-things; nature of non-entities
zR^c- zR^c[- R^c- R^c[-
[r(n-a(z-# fh]-i#[- 3057

{C}absence of own-being; have non-existence


{C}bhavati for own-being; have no own-being; the
{MV}bh›va-lak˝a˚a {C}becomes; stands; takes place; occurs; own-being is non-existent
definition of thing; defining character of thing comes about Comment: In Jo-nang non-entities here are
[i.e., that which is able to perform a function
[r(n-a(c-Nƒ-ç d- imputational natures, which include
3068
(don byed nus pa)]
other-powered natures, and thus are all
fh]-i#[! [r(n-a(z#-Ôn-x([-y(n-en$f-hr-d- vastusat-pad›rthav›din conventionalities.
Def.: the triply qualified substantial existent of Proponent of True Existence
[r(n-Nƒ-ç d- 3078

thing
vastusat-pad›rtha-v›din
[r(n-a(z-# fh]-el#- [r(n-a(c-Vµr^ -d-
3058 3069

Proponent of True/Inherent Existence


illustration of thing [e.g., pot] {C}vastu-patita
[r(n-el#- 3079

fallen into [the conception of] true existence


[r(n-a(z-# Ôn-x([-y(n-en$f-hr-d- 3059

{C}fallen among things maula


[actual-base]; actual; actual [session of
[r(n-dCv- 3070
the triply qualified substantial existent of thing
Comment: This is the definition of thing's practice]; actual [topic]
definition (dngos po'i mtshan nyid). {C}bh›va-vigata
[r(n-el#z-# NIf( n-zu$e- 3080

{C}free from existence


[r(n-a(z-# el#-V“e( - 3060

maulasam›patti
[r(n-[dr-e#n-zu$e-a- 3071

actual absorption; actual meditative absorption


V“(e- V“(e- V“(en- V“(en-
engages [its object] by the power of the thing
[r(n-x#]-a- 3081
illustration-isolate of thing; illustration
[r(n-zdCn- 3072
simpliciter [e.g., pot]
is actual; actually present
[r(n-a(z-# cr-V“e( - 3061
s›k˝›t-phala
[r(n-x#]-f#-[e(n-az#-sXc# -o*- 3082

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

Tenses: future, present, past, imperative 104


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

[r(n-v-e]n-a- [r(n-n$-N∂c≈ -d- frv-[^-zu$e-a-


3084 3097 3108

{C}vastu-niŸraya N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[ {L}garbh›vakr›nti


abiding in fact entry/descent into the womb
explicitly affixed
{C}basis; support
frv-]n-Nœ-*≈ d- 3109

[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

explicitly know/cognize {C}jar›yu-ja


{GD:520} unmediated cognition (in the
{GD:696} s›k˝›t born from a womb; womb-born
epistemological sense)
{GD:696} real thing {C}born from a womb
frz-y*]-a(- 3100

[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

{C}(is/can be) conceived; conceive; come


{LCh}vastuta¯; vastutas; {LCh}s›k˝›t under the concept of; becomes/is conceivable;
explicitly; actually; directly frz- frz- frz- frz- have a conception of
power; control
[r(n-n$-Nœ[*≈ -dX[* - 3089

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

frz- frz- frz- frz- fh]-i#[! 1 dN“^n-eC˚-vn!


dË([- Ë([- dË([- Ë([-
directly express/verbalize
lord; sovereign; owner; having dominion fr(]-n$f-R#-h[-fn-[r(n-n$-Ø(en-ac-dX-d! 2
frz-d- D√(-c#e-vn!
3103
{GD:434} directly signify

[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

frz- frz- frz- frz- (Collected realized


{C}pratilambha; {L,MSA}vaŸita; {MSA}gata explicitly by a direct valid cognition; (2)
dË([- Ë([- dË([- Ë([- (Awareness and Knowledge): a phenomenon
possess; own; have control over; have [in mind]
directly express/verbalize which is not an object an ordinary being
{C}acquisition; acquiring; acquire; to win; will
{GD:435} directly signify definitely must realize in dependence upon a3 1 1 3
win
fr(]-[ez-
[r(n-n$-Ø(en-a- 3093

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

frv-V†-# dc-R^c-a- 3106


explicitly teach/indicate
{C}abhinandam›no
[r(n-n$-Når( -dX[* - 3095
{C}guru-garbha
manifestly liking/delighting; being manifestly
{C}with a heavy womb
happy
Når- Nå(r- Nårn- Nå(rn-
frv-[^-zeC-( d- 3107
{C}wholly delighting in
means of direct abandonment/dispelling; direct
abandoner/dispeller {L}garbh›vakr›nti
go/descend into the womb
[r(n-n$-s]-h$]-f#-e]n- 3096

directly mutually exclusive

Tenses: future, present, past, imperative 105


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

fr(]-dË([-W#-de-yen- fr(]-[^-R^c-az#-h%v-R#n- fr(]-z[([-W#-Ø(e-a-


3115 3121 3132

dË([- Ë([- dË([- Ë([- in a manifest manner wishing conception


abhil›pav›san› {GD:684} evidently Comment: An instance of this is a conceptual
consciousness wishing for a future object at
predispositions of verbalization
fr(]-[^-dR#[-a- 3122

the present time (de ring gi dus su ma 'ongs


Comment: There are four types of
pa'i don mngon par 'dod pa'i rtog pa). This is
predispositions in Ge-luk-fla explanations of dR#- dR#[- dR#n- R#n- one of the seven types of facsimiles of direct
Mind-Only (sems tsam): predispositions of {L}s›k˝›tk›ra perception (mngon sum ltar snang): mistaken
[perceptions of] similar type (rigs mthun
gyi bag chags); predispositions of actualize; manifest conceptions ('khrul ba'i rtog pa),
verbalization (mngon brjod kyi bag chags, conventional conceptions (kun rdzob kyi
fr(]-[^-zeCd^ -ac-eo(en-ac-dNø]-a- 3123
abhil›pav›san›); predispositions of the rtog pa), inferential conceptions (rjes dpag
view of self (bdag lta’i bag chags,
fr(]-z[([-W#-[[-a- 3133
›tmad¸øtiv›san›); predispositions of the {C}abhinirv¸tti-pary›panna-nirdeŸa¯
branches of cyclic existence (srid pa’i {C}exposition which comprises the real
yan lag gi bag chags, bhav›ºgav›san›.
creation faith of wishing [to attain]
fr(]-Ø(en- 3116

fr(]-a- 3134

fr(]-[^-dNI]* -a-dX[* -a- 3124

Ø(en- Ø(en- Ø(en- Ø(en-


abhisamaya perform prior approximation y(n-fr(]-a-
clear realization/realizer Comment: The word bsnyen pa is taken as abhidharma; {L}abhi; {C}prajñ›yate
meaning nye ba, coming close or be evident; be; Manifest Knowledge
[(]-fr(]-Ø(en- approaching (the state of a deity). {C}great; fully; perfect; (is/can be) conceived;
clear realization of the meaning conceive; come under the concept of;
fr(]-[^-sXe( n-a- 3125

(arth›bhisamaya) becomes/is conceivable; have a conception of


y(n-fr(]-Ø(en- {L}abhimukhya; {MSA}›mukha;
fr(]-a-q^]-do^n- 3135

{MSA}abhimukha (e.g.: nirv›˚a-abhimukha);


clear realization of the doctrine abhimukhı
(dharm›bhisamaya)
approach; oriented; Approaching [the name of do^- zp%- do^n- zp%-
fr(]-Ø(en-‰X]- abhidharma-samuccaya
3117
the sixth Bodhisattva ground]; directed toward
directed towards; facing; devotion Summary of Manifest Knowledge
Ø(en- Ø(en- Ø(en- Ø(en- [abhidharma-samuccaya, by Asaºga (thogs
fr(]-[^-dX-d- 3126

med), P5550, vol. 112]


abhisamay›la˙k›ra

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

{C}great pride; presumption; conceit


high type
{L}s›k˝›tk›ra Comment: This is one of seven prides which
Comment: The term mngon mtho
N›g›rjuna mentions in his Precious Garland,
(abhyudaya) refers to elevated (ud) states, actualization; actualized; manifest
stanzas 407-412: pride of selfhood (bdag
i.e., the happinesses, of humans and gods
fr(]-[^-fj[- 3129
nyid nga rgyal), exceeding pride (lhag pa’i
relative to animals, hungry ghosts, and
nga rgyal), pride beyond pride (nga rgyal
hell-beings within the five types of lives in
(hon.) actualize; manifest las kyang nga rgyal), pride of thinking I
cyclic existence.
(nga’o snyam pa’i nga rgyal), pride of
fr(]-[^-;#]- 3130

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

{C,MSA}abhimukha; {MV}›bhimukhya {C}great greed; attachment


manifest; actual
fr(]-z[([- 3131
{C,MSA}abhim›nika
{C}face to face with; face to face having manifest pride; manifestly proud;
{C}abhik›˙k˝ı
fr(]-[^-R^c-a- thoroughly conceited; one with the pride of
3120

desire; attachment; wish conceit


{C}abhimukhı; {C}abhimukha; {C}hankering after {C}greatly conceited
{C}sa˙mukhı-bhuta; {MSA}abhimukhin;
fr(]-az#-r-‰Xv-t]-[^-Vør^ -dc- 3139
{MSA}›bhimukhya
verb: make manifest; make evident; actualize
{C}abhim›na-patita
adj: manifest; evident
the manifest [name of the sixth ground of fallen into manifest pride/conceit
Bodhisattva Superiors (byang sems 'phags pa'i {C}fallen into conceit
sa, ›rya-bodhisattva-bhÒmi); for others, see:
fr(]-az#-y(n- 3140

{C}face to face; be present; come face to face


with; still (visibly) present {MSA}abhidharma
Manifest Knowledge

Tenses: future, present, past, imperative 106


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

fr(]-az#-N“-* N‘[( - fr(]-ac-N´d&ç - fr(]-ac-yen-a-


3141 3152 3160

abhidharmapi˛aka dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n- {C}abhiniveŸa; {C}niviŸate (=abhiniveŸo)


scriptural collection of manifest knowledge manifest attachment
{C}abhinirharate
{C}settling down in; settle down in; be inclined
fr(]-az#-fh]-f-N®c- 3142
manifestly establish/achieve/accomplish

fr(]-ac-zyc-dz#-h°- 3161
{C}acquires
{C}pÒrva-nimitta
fr(]-ac-N´d&ç -a- 3153

previous manifest indication/sign {C}abhyud›gacchati


{C}symptom; indication; (a certain) sign which time of manifestly appearing/dawning; when
indicates dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n- manifestly appearing/dawning
{C}abhinirharati (=abhinirhara˚a); {C}has arisen
fr(]-ac-[ez-d- 3143
{MV,MSA}abhinirh›ra; {MSA}abhinirh¸ti;
fr(]-ac-dË([- 3162
{MSA}adhik›ra
fr(]-[ez- manifestly establish/achieve/accomplish
{C}abhir›ma; {C}abhirati; abhivadati {C}aspires (to/for); achieves; consummates; dË([- Ë([- dË([- Ë([-
manifest joy; great joy calls forth {C}abhidhıyate
{C}fully delighted; pleasure; welcome; manifestly express/verbalize
fr(]-ac-N´d&ç -a-v-fwn-a- 3154

recommend {C}indicates; is called; described


fr(]-[ez#-f#-v-enr-d-Nø(]- dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n- fr(]-ac-dË([-a- 3163

teach what is secret to people of great joy {GZ {MSA}abhinirh›ra-kauŸalya


66a.3} skilled in manifestly dË([- Ë([- dË([- Ë([-
establishing/achieving/accomplishing {C,MSA}abhil›pa; {C}abhivadati;
fr(]-ac-[ez-d-x#[-v-dX[* -a- 3144

{MV}abhidyotana
fr(]-ac-N´d&ç -ac-dX[* -a- 3155

{MSA}abhinanda-manasik›ra; manifestly express/verbalize


{MSA}abhinandan›-manask›ra {C}talk; expression; welcome; recommend
dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-
mental engagement of manifest joy
fr(]-ac-eo(c- 3164
{C}abhinirvartate
fr(]-ac-[ez-dz#-y*-dz#-d[e-i#[- 3145
manifestly establish/achieve/accomplish; means
of manifestly eo(c- zp(c[- eo(c[- eo(c[-
{MSA}abhirati-m›h›tmya establishing/achieving/accomplishing {C}abhyavakirati
essence of great manifest joy {C}reproduce oneself; creation; reproduction scatter; spread over; strew

fr(]-ac-[ez-dz#-x#[-v-dX[* -a- 3146


{C}strew; scatter; scatter over
fr(]-ac-dN´d&ç -t#r- 3156

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

dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n- manfiest conceptuality; conceptual


zR^c- zR^c[- R^c- R^c[- {C}abhinirharati; {C,MSA,MV}abhinirh›ra consciousness
{C}abhinandati manifestly establish/achieve/accomplish
fr(]-ac-Ø(en-a- 3167

become manifestly joyful {C}consummation; (highest) achievement;


{C}delight in calling forth; aspiration for Ø(en- Ø(en- Ø(en- Ø(en-
fr(]-ac-zeCd^ - 3149

fr(]-ac-dN´d&ç -ac-dXz-( 3158


{C,MSA}abhisamaya; {MSA}abhisamita
clear realization
zeC^d- zeC^d- zeC^dn!eC^d- eC^dn- dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n- {C}perfect understanding; re-union
{L}abhinirv¸t {C}abhinirharati Comment: See mngon par rtogs pa'i rgyan. In
become manifest should/will manifestly establish the context of Asaºga’s Compendium of
rebirth; re-creation; real creation Ascertainments (Tokyo sde dge, sems
{C}consummation; (highest) achievement; tsam, vol. 8 (zhi), 279b.1),
calling forth; aspiration for
fr(]-ac-zeCd^ -a-f-fy#n-a- 3150
Jik-may-dam-chö-gya-tso (Port of Entry,
410.3) identifies these as the six —
fr(]-ac-dN´d&ç -ac-dX[* - 3159

zeC^d- zeC^d- zeC^dn!eC^d- eC^dn- contemplation, faith, ethics, true knowledge


of clear realization, true knowledge arisen
{C}anabhinirv¸tti dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n- from the finality of clear realization, and
{C}does not reproduce itself; not reproduced; {C}abhinirharati; {C}abhinirvartayate final clear realization — and thus as the path.
non-creation; non-reproduction
fr(]-ac-Ø(en-az#-‰X]- 3168
manifestly establish

fr(]-ac-zeC-( dX-z(n- {C}reproduce oneself; consummation; (highest)


3151

achievement; calling forth; aspiration for Ø(en- Ø(en- Ø(en- Ø(en-


{C}abhig›manıyo abhisamay›la˙k›ra
{C}much sought after Maitreya's Ornament for Clear Realization
[abhisamay›la˙k›ra, P5184, vol. 88]

Tenses: future, present, past, imperative 107


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

fr(]-ac-Ø(en-az#-[^n- fr(]-ac-z[^-dX-d-f*[-a- fr(]-ac-Nåv* -l#r-


3169 3178 3189

Ø(en- Ø(en- Ø(en- Ø(en- {L}anabhisa˙sk›ra˚a Nå*v- Nå*v- Nå*v[- Nå*v[-


non-composition
{MSA,MV}abhisamaya-k›la {C}abhivardhana
nothing is effected; not put together; not brought
time of clear realization increase; augment
about; unconditioned; one does not turn to
{C}continue to grow
fr(]-ac-Nø]( - 3170

fr(]-ac-z[^-dX-d-f*[-ac-zu$e-a- 3179

fr(]-ac-Nåv&ç - 3190

dNø]- Nø]( - dNø][- Nø]( [- {MSA}nirabhisa˙sk›ra-v›hitva


{C}abhinirmıta; {C}abhinirmıte
{C}prasahya (deŸayati) engage in non-composition
emanate
manifestly
fr(]-ac-z[^-dX[* - 3180

indicate/teach/show/demonstrate/set forth {C}would conjure up; conjure up


{C}forcibly (demonstrates)
fr(]-ac-Nåv&ç -a- 3191
{MSA,MV}abhisa˙sk›ra; (abhi-sa˙s Ωk¸):
{MSA}abhisa˙skaroti
fr(]-ac-Nø]( -a- 3171

{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-dNø[( -a- 3173


{MSA}anabhisa˙sk›ra
non-composition {C}abhyudagacchati; {C}abhyudgamya
{C}abhyananda superior; elevated; risen up
fr(]-ac-z[^-dX[* -a-f*[-az#-fh]-i#[- 3183
manifestly/strongly/thoroughly praise/laud {C}rise (up to); advances; arises; he rises high
{C}great praise up into
{C}asa˙sk›ra-lak˝a˚a; {C}asa˙sk¸ta-lak˝a˚a
fr(]-ac-p(d-dX[* - fr(]-ac-zsen-a-
3174 3194
character of non-composition
{C}the mark of ineffectiveness; the mark of
p(d!zp(d- zp(d- p(d- zp(dn- being uncompounded {C}atyadbhuta; {C}abhyudaya; {C}udgacchati
superior; elevated; risen up
{C}abhipr›pu˚i
fr(]-ac-z[^-f#-dX[* - 3184

{C}most lofty; rises loftily high above; be


manifestly attain/obtain
elevated above; be lifted up
{C}(cause to) reach {C}anabhisa˙sk¸ti
fr(]-ac-zsen-ac-zR^c-d- 3195
non-compose
fr(]-ac-fp(-d- 3175

{C}one does not get involved in


{MSA}abhyudaya zR^c- zR^c[- R^c- R^c[-
fr(]-ac-z[^-fj[-a- 3185

high status [within cyclic existence] {C}udgacchati


Comment: The term mngon par mtho ba {MSA}abhisa˙sk›ra become superior/elevated/risen up
(abhyudaya) refers to elevated (ud) states, compose; actualize; manifest {C}be elevated above; be lifted up
i.e., the happinesses, of humans and gods
fr(]-ac-z[^-fj[-a-f#-frz-d- fr(]-ac-dX[* -a-
3186 3196

relative to animals, hungry ghosts, and


hell-beings within the five types of lives in {MV}›bhimukhı-kara˚a
cyclic existence. frz- frz- frz- frz-
manifest; actualize
{MSA}anabhisa˙sk›ra
fr(]-ac-z[^-dX-d- 3176

fr(]-ac-zdXr^ - 3197
non-composed; non-actualized; non-manifest
{L}abhisa˙sk›ra˚a
fr(]-ac-z[^n-ac-dXn-a- 3187

composition zdX^r- zdX^r- dX^r- dX^r-


{C}abhini˝kr›mati
compounding; accumulation; formation; z[^- z[^!z[^[- z[^n- z[^n-
together-making; conditioned existence; manifestly arise; manifestly emerge; emerge
{C}abhisa˙sk¸ta
karma-formations from
composed
{C}leave home; go forth; go out
fr(]-ac-z[^-dX-d-f*[-a- 3177
{C}exercised; put together
fr(]-ac-zdXr^ -d- 3198

fr(]-ac-dN“n^ -a- 3188


{C}anabhisa˙sk›ra; {C}anabhisa˙sk›rat›
non-composition zdX^r- zdX^r- dX^r- dX^r-
{C}nothing is effected; the Unaffected; the dN“^- N“^[- dN“^n- N“^n- {C}abhini¯krama˚a; {C}ni˝kr›mati;
Ineffective; not brought together; not being {C}abhisa˙k˝epa {MSA}abhini˝kr›mana
brought about; not put together; unconditioned; condensed; brought together; abridged; manifestly arise; manifestly emerge; emerge
one does not turn to; what has not been brought summarized from
about {C}abridgement {C}leave home; depart; go off; come out of;
leave

Tenses: future, present, past, imperative 108


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

fr(]-ac-zdXr^ -dc-zR^c- fr(]-ac-Ô·en-a- fr(]-ac-l*]-a-


3199 3210 3221

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-f-eCd^ -ac- Ø(en- Ø(en- Ø(en- Ø(en-


3200

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

{C}not reproduced; unfinished; uncreated complete perfect enlightenment

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

[n-a-y*]-a(-q^]-o^-Nø]( -a- fr(]-ac-cd-o^-eo(c- 3224

{C}anabhiniveŸa dNø]- Nø]( - dNø][- Nø]( [-


non-conception; non-adherence; non-attached {MSA}abhisa˙bodhi-mah›parinirv›˚a-sa˙dar eo(c- zp(c[- eo(c[- eo(c[-
{C}not settling down in Ÿana {C}abhiprakirati
thorougly teach complete perfect scatter; spread over; strew
fr(]-ac-f#-dÌ·]-l#r- 3203
enlightenment and the great passing beyond {C}strew; scatter; spread
sorrow

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-f#-b*n-a- 3204 ]-vn-z[n-a-xr-[e-ac-Nø]( -a- clairvoyance


dNø]- Nø]( - dNø][- Nø]( [- {C}he knows through his superknowledge;
knows well
{C}anabhijñ› {MSA}abhisa˙bodhi-nirv›˚a-sa˙darŸana

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

{C}abhiyukta {MSA}avaŸi˝˛a … tri … abhijñ›


{L}abhisa˙buddha
manifest effort; endeavor; manifest endeavor the three remaining clairvoyances {T}
completely and perfectly
{C}practiced; interested in enlightened/buddified; complete perfect
fr(]-ac-b*n-az#-Nå[(≈ -a- 3230

fr(]-ac-dÌ·]-a- Buddha
3208

fr(]-ac-Ô·en-ac-nrn-‰Xn-a- Nå≈[- Nå≈([- Nå≈[- Nå≈([-


3219

{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

Tenses: future, present, past, imperative 109


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

fr(]-ac-b*n-an-’f-ac-dÌ°-d- fr(]-l*]- fr(]-n$f-R#-N‘r-x$v-


3232 3239 3245

{C}abhijñ›-vikrı˜at›; {C}abhijñ›-vikrı˜anat› fr(]-ac-l*]-a! N‘r- N‘r- N‘r- N‘r-


playing with the superknowledges{C} {LCh,C}abhiniveŸa; {MSA}abhinivi˝˛a; appearing object of direct perception
{C}abhiniveŸita; {LCh}adhyavas›ya
fr(]-ac-db[-a- 3233
; appearing object of a direct perceiver
exaggerated adherence; manifest conception; For synonyms and examples see: dngos po
{C}abhibh›˝yate strong adherence
fr(]-n$f-R#-Nå[(≈ -x$v- 3246

explain; manifestly explain {C}settling down in


{C}the words addressed to one [*-dN´(fn-an-d[*]-zj‹]-R#-fr(]-l*]-fpz-[e-e#- Nå≈[- Nå≈([- Nå≈[- Nå≈([-
fr(]-ac-dnen-a- 3234

ei*]-a(c-xr-zeC(z(- sphere of direct perception{LG}


meditation on it goes as the antidote to all the
{C}abhisa˙cetayita
fr(]-n$f-R#-h[-f- 3247

collected exaggerated adherences of the conception of


{C}arranged (into concrete things and events) true existence{MSI-426} pratyak˝a-pram›˚a
direct prime cognizer; direct valid cognition;
fr(]-b*n- 3240

fr(]-Nå[(≈ - 3235

sense direct perception; direct prime cognition

Nå≈[- Nå≈([- Nå≈[- Nå≈([- fr(]-ac-b*n-a! fh]-i#[! Ø(e-a-[r-dCv-l#r-f-z„^v-dz#-enc-[^-


{Das} abhic›ra {LCh,MSA}abhijñ› f#-N√^-dz#-c#e-a-
violent activities; fierce activities clairvoyance
Def.: a new, incontrovertible, non-mistaken
fr(]-Nå≈([-W#-vn-h·en-Nø(]-a-’fn-f-dN´≈&c-dc-Nœ[- fr(]-n$f- 3241
knower that is free from conceptuality
one of the two types of direct perceiver
n(c-dle-o^-dle- {LCh,C,L,MSA}pratyak˝a; {C}sa˙mukham; (tshad ma), the other being inferential direct
{MSA}aparok˝a; {MSA,C}sa˙mukha
the parts that set forth the collection of fierce perceiver (rjes su dpag pa'i tshad ma)
activities were left as is without being translated direct perceiver; direct perception; obvious
fr(]-n$f-R#-h[-fn-[r(n-n$-Ø(en-ac-dX-d- 3248

{GZ 70a.5} object


mngon spyod seems to be {C}cognizable by the senses; sense-perception;
open; face to face (with) Ø(en- Ø(en- Ø(en- Ø(en-
tantric activities of the
slaying/liberation type
z([-env-[^-fr(]-n$f-[^-zu$e-az#-Ø*]- an explicit object of cognition by a direct
perceiver;
basis for manifestly entering into the clear light
which came under attack in {T} an object explicitly realized by direct valid
Tibet periodically; can we fh]-i#[! Ø(e-a-[r-dCv-l#r-f-z„^v-dz#-c#e-a- cognition
indicate this somehow? Def.: a non-mistaken knower that is free from Comment: definition of manifest phenomenon
conceptuality{JKA} (mngon gyur) in Established Base (gzhi grub)
Tshig mdzod 690.1 fierce
Check English {T} I s o b j e c t o f
[dX*-d! 1 [dr-fr(]! 2 x#[-fr(]! 3 cr-c#e-
fr(]-sXe( n- 3236
cognition the English of
fr(]-n$f! 4 ’v-zdX(c-fr(]-n$f! "rtogs par bya ba"? {SW}
fr(]-[^-sX(en-a! Div.: (1) sense direct perceiver; (2) mental
fr(]-n$f-R#n-Ø(en-a- 3249
{LCh}abhimukha direct perceiver; (3) self-knowing direct
approach perceiver; (4) yogic direct perceiver
nrn-‰Xn-y(n-v-fr(]-sX(en- one of the seven types of knowledge and Ø(en- Ø(en- Ø(en- Ø(en-
awareness (blo rig); for others, see blo rig pratyak˝›dhigata
approach the qualities of a Buddha
fr(]-n$f-z„^v-‰X-^ t]- realize with direct perception
3242

fr(]-dXr-
3237

fr(]-ac-Ô·en-ac-dXr-y$d- direct perception serving as a cause of error fr(]-n$f-R#n-[}rn-az#-Ø(e-a-dt[-b*n- 3250

{GD:736} perception leading to error conceptual subsequent cognizer that


zdXr- zdXrn- dXr- zdX(rn- Comment: An illustration is a sense direct remembers because of direct perception; {T}
abhisa˙bodhi perception apprehending the color of a conceptual subsequent cognizer that is induced
clarification; full enlightenment mirage which directly generates a by direct perception
superimposition apprehending the mirage as
fr(]-dXr-V®- 3238
one of the two types of conceptual
water (smig rgyu la chur 'dzin pa'i sgro
subsequent cognizer (rtog pa bcad shes), the
'dogs dngos su skyed par byed pa'i smig
zdXr- zdXrn- dXr- zdX(rn- rgyu'i kha dog'dzin pa'i dbang mngon). other being non-conceptual; see rtog pa bcad
shes
the five clarifications; {T} the five manifest
fr(]-n$f-e(fn-a-t]- 3243
Check English {T}
enlightenments ?

fr(]-n%f-R#n-z[*]*} -az#-r*n-b*n- 3251


{GD:731} trained perceptions

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

Tenses: future, present, past, imperative 110


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

fr(]-n$f-dt[-b*n- fr(]-n$f-[^-R^c- fr(]-n$f-[^-f-fj[-a-


3252 3258 3269

pratyak˝a-paricchinna-jñ›na {C}sa˙mukhı-bhÒta {C}as›k˝›tk¸ta


direct subsequent cognizer manifest non-manifest; not actual
[dX*-d! 1 [dr-fr(]-dt[-b*n! 2 x#[-fr(]- {C}directed towards; face to face; presence; {C}not realized
be present; come face to face with; still Check entry {T} SW changed
dt[-b*n! 3 cr-c#e-dt[-b*n! 4 ’v-zdX(c- (visibly) present
" m d z e d" to "mdza d " .
fr(]-n$f-dt[-b*n! fr(]-n$f-[^-R^c-a- 3259

fr(]-n$f-[^-fj[-a- 3270

Div.: (1) sense direct subsequent cognizer; (2)


{C}›bhimukhya; {C}sa˙mukhı-bhÒta
mental direct subsequent cognizer; (3) manifestation
manifest
self-knowing direct subsequent cognizer; (4)
{C}directed towards; face to face; presence; SW added this entry.
yogic direct subsequent cognizer
be present; come face to face with; still
one of the two types of subsequent cognizer
fr(]-n$f-dX-d- 3271

(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

dR#- dR#[- dR#n- R#n-


fr(]-n$f-dXn-]n- 3272

Ø(en- Ø(en- Ø(en- Ø(en- {L}s›k˝›tk›ra


actualization; make manifest {C}s›k˝›t-karoti (=bhavayitva)
vikalpaka-pratyak˝a
having manifested; actualizing
{GD:126} conceptual perception
fr(]-n$f-[^-dR#[-a- 3261

{C}realize
fr(]-n$f-Ø(en-f*[- 3254

dR#- dR#[- dR#n- R#n- fr(]-n$f-f-x#]-a- 3273

Ø(en- Ø(en- Ø(en- Ø(en- actualize; make manifest


{MSA}an›mukha; {MSA}apratyak˝a;
nirvikalpaka-pratyak˝a
fr(]-n$f-[^-zu$e-V“]-ei#n-q- {MSA}asamak˝a
3262

{GD:482} non-constructive perception non-manifest; not actual


{PH} The entry in {GD:482} is actually both enter and arise from manifestly
fr(]-n$f-f-x#]-az#-y(n- 3274

mistaken. The passage says "...rtogs pa can"


fr(]-n$f-[^-Ø(en-a- 3263

but should read "...rtogs med"


non-obvious phenomenon
fr(]-n$f-Vøc-N‘r- 3255
Ø(en- Ø(en- Ø(en- Ø(en-
fr(]-n$f-f#-dX[* - 3275

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

{GD:480} pseudo-perceptions {C,MSA}›k˝›tkriy›; {L}s›k˝›tk›ra;


fh]-i#[! cr-e#-N‘r-x$v-v-z„^v-dz#-c#e-a- {MV}s›k˝›tkara˚a; {MV}s›k˝›tk¸ti;
fr(]-n$f-[^-fj[-
{MSA}sa˙mukhı-bh›va (e.g.:
Def.: an awareness mistaken with respect to its m›rga-sa˙mukhı-bh›va) {C}ak˝a-ga
appearing object manifestation; actualization manifest
{C}realization
[dX*-d! 1 z„^v-dz#-Ø(e-a! 2 q^]-Ô·d-W#-Ø(e-a! {C}show up

fr(]-n$f-[^-dXn-]n- 3265

3 Ë*n-[ae-e#-Ø(e-a! 4 fr(]-n$f-x#[-f-eo[- 3277

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

realization appearing as separate


definition of one substantial entity (rdzas
fr(]-n$f-[^-dX[* -t#r- 3267
beginning direct perceiver (?) gcig)
{GD:736} first perception
fr(c-d- 3279

one of the three types [according to one {C}praty›k˝a-k›rin


division] of direct perceiver arisen from manifest; actual
{C}has placed directly before his own eyes sweet{D1}
another (gzhan las nges kyi tshad ma)

Â- 3280

fr(]-n$f-[^- fr(]-n$f-[^-dX[* -a-


3257 3268

{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

Tenses: future, present, past, imperative 111


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

Â-d(-y*-y*]-a(z-# v*z-$ N®-›(v- N®-cdn-a-


3282 3296 3309

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

Â]-t]-dX[* -ac-zR^c- 3284


former sign; prior sign; omen {C}pare˚a paratare˚a
{C}symptom; indication; sign which indicates {C}farther and farther away from
{C}uccagghayati
N®-[}-( 3298

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

sound of a drum zdX^r- zdX^r- dX^r- dX^r-


prior arising
Â%d- 3287
{C}pÒrva-upacita
formerly collected
N®en- 3314

inhalation {C}built up in the past


{LCh,TN}mantra
Â(e-v*en-az#-b*n-cd- 3288

N®-sX-# 3301

spell; mantra; general word for tantra


{GD:ix,xiii} Ógok-lek-flay-Ôhay-rap (circa {L}paurvy›paryyam
N®en-W#-p*e-a- 3315

11th c.), a ‰a-dam-fla author on epistemology former and later; temporal


before and after; early and late mantray›na
Â(e-v(-g-d-D(-√ V“]-b*n-cd- 3289

Mantra Vehicle
N®-sX-# dz#-Ø*]- 3302

{GD:ix,xiii} Ógok Lo-·za-wa


N®en-W#-c#en- 3316

Ío-den-Ôhay-rap (1059-1109), a ‰a-dam-fla temporal base


author on epistemology {C}j›pya
N®-sX-# f*[-a- 3303

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

V®- by the power of a mantra{S}


3291

{C}anupÒrva-caramam; {MV}apÒrv›carama
N®en-a-dN´d&ç -a 3318

{LCh}pañca atemporal; no former and later


five {C}sooner or later dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-
s$r-a(-V®-
N®-sXc# - {C}mantra-s›dhana
3305

the five aggregates {C}evocation of mantras


{L}paurvy›paryyam
V®-N“-* d;r-a(- N®en-c#f-
3292 3319

former and later


the first five disciples of the Buddha [the five
N®-f- 3306
N®en-c#f-y*]-f(-
ascetics: Kau˚˜inya, AŸvajit, VaŸpa, and
‚zong-ka-fla's (tsong kha pa) Great Exposition
Mah›naman] {C,MSA}pÒrva; {C}purima
of Secret Mantra
Only four names are listed? {T} former; earlier; prior; early
{C}first; the first one el^r-el]-[^-env-dc-db[-a-f#-N‘r-an-N®en-c#
V®-a- 3293

N®-f-sX-# f-∑[-f*[- 3307


f-w(-]-vn-b*n-ac-dXz(-
{MSA}pañcaka; {MV}pañcamı; {MV}pañcama because clear explanations do not appear in
the fifth {T} {MSA}paurv›pary›viŸi˝˛a other texts, one should know these just from
no difference between former and later ‚zong-ka-fla's Great Exposition of Secret
V®-a(- 3294

Mantra{TGP-28}
N®-fz#-vn-i(]- 3308

{MSA,MV}pañca
N®r-d- 3320

former actions and afflictions


all five {T}
appear; appearance; bright; shining
N®- 3295

{L}pÒrva; {MSA}›di
previous; former; before; early

Tenses: future, present, past, imperative 112


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

N®c- N®-( Nœ-≈ N®]( -R#-Nƒ]( -vf-


3321 3331 3343

before; formerly; previously bluish{D1} {MSA}pÒrva-pra˚idh›na


y-N®c-f-fp%]-d-enc-[^-fp(r-d N®-( N´- 3332 former prayer wishes {T}

N®]( -R#-vn- 3344


newly seeing a formerly not seen
factor{PGP-79} the leaves of green ginger which has a round
type of leaf and grows in snow mountains or in {MSA}pÒrva-karman
N®c-]n-x([-an- stony areas on mountains where there used to former action {T}
since he has from before be snow
N®]( -zeC-( 3345

Check Tibetan of first example


N®-( ]e- 3333

{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

[before-go]; preliminary; preparation;


zdXr- zdXrn- dXr- zdX(rn- prerequisite; preliminary practices
{MV}pÒrva˙ sa˙kleŸa¯ paŸc›d vyavad›na˙ e;$r- zj‹]- d;$r- ;$rn-
N®]( -zeC-( gf-x#]-an- 3346

formerly afflicted, later purified {T} apprehending blue

N®]( - since [they] are mere preliminaries


3335

N®c-R#-e]n-y-zu#e-a- 3323

N®]( -y[- 3347

{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

without being preceded by... Nå≈[- Nå≈([- Nå≈[- Nå≈([-


d›v- ›v- d›v[ ›(v[- paric›rik›(y›)
N®]( -e(fn-ac-dXn-a- 3336

pÒrvapak˝a {C}when in the past he served


challenger (in debate); former party; prior {MV}pÒrv›bhy›sa
N®]( -y[-Nå[(≈ -az#-h°- 3350

opponent cultivated previously {T}

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

N®]( -R#-Nœ-*≈ fy(e-e#n- 3338


entries. {T}

N®]( -y[-f- 3351


since he has from before {C}par›puru˝ottamena

N®c-v$r-f-dNø]- {C}from Him who went before me


3328

{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

{MSA}›d›v avy›kara˚›t {C}pÒrva-jina-k¸ta-adhik›ra


not previously revealed in scripture {C}one who has fulfilled/performed/done his
prefix
duties under the former Jinas
N®c-,$O-å v-fp(r-f-fXr( -dz#-er-;e-e#-‰X[^ -W#-,$O-å N®]( -R#-‰Xv-d-v-dX-d-Vµe-ac-dXn-b#r-
3329

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

seeing an utpala—that apprehends the color of preliminary; prerequisite


an utpala
{C}pÒrv›ntatas {C}preceeded; controller; directs; controls;
Comment: This is an example of initial direct
{C}in the past; from where it begins; at/in the controlled by; controlled
perception (mngon sum dang po ba).
beginning
N®]( -[^-zeC-( dc-z[([-a- 3354

N®-( 3330

N®]( -R#-[^n- 3342

{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

Tenses: future, present, past, imperative 113


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

N®]( -[^-zeC-( x*-b*n- N®]( -zj‹]-fr(]-n$f-R#-[*-f-pe-ŒX]* - N®]( -zj‹]-fr(]-n$f-cr-e#-’f-V“]-[^-eg·-d(c-[


3355 3366 3371

{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

fh]-i#[! N®(]-zj‹]-fr(]-n$f-fX(r-d-env-c#e- apprehending blue as having its aspect


Comment: This is the definition of observed
prior approximation gf-[^-eg·-d(c-[r(n-n$-Nœ≈*[-dX*[-W#-c#e-a- object condition of a direct preception
dNI*]-N´ç&d-vn-en$f- Def.: a knower that is the main direct producer apprehending blue (sngon 'dzin mngon sum
of a direct perception apprehending blue only gyi dmigs rkyen).
the three: approximation, achieving [feats], and
as a luminous and knowing experiential entity
activities [i.e. using the feats]
N®]( -zj‹]-fr(]-n$f-cr-[dr-[^-eg·-d(c-[r(n-n$ 3372

N®]( -zj‹]-fr(]-n$f-R#-d[e-ŒX]* - 3367

N®]( -[^-dNI]* -a-dX[* -a- 3357

e;$r- zj‹]- d;$r- ;$rn-


-Nœ[*≈ -dX[* -
prior approximation dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ -
empowering/proprietary condition of a direct
N®]( -[^-f-n(r-dc- main direct producer of a direct perception
3358

perception apprehending blue apprehending blue under its own power


n(r- n(r- n(r- n(r- fh]-i#[! Comment: This is the definition of an
empowering/proprietary condition of a direct
without being preceded by... N®(]-zj‹]-fr(]-n$f-cr-[dr-[^-eg·-d(c-[r(n-n$-Nœ≈*[ perception apprehending blue (sngon 'dzin
N®]( -[^n-W#-nC[# -a- -dX*[--
3359
mngon sum gyi bdag rkyen).

N®]( -zj‹]-[dr-fr(]-R#n-[}rn-az#-N®]( -a(-r*n-a 3373


Def.: main direct producer of a direct
prior state [from the second moment until
perception apprehending blue under its own
death; usually the longest of the four states]
power z#-b*factually
n-[(]-fp% ]-
N®]( -a(- 3360
concordant determining
N®]( -zj‹]-fr(]-n$f-R#-[f#en-ŒX]* - 3368

consciousness of blue that is induced from a


{LCh,C,MSA} nıla sense direct perceiver apprehending blue (?)
blue e;$r- zj‹]- d;$r- ;$rn- an example of conceptual subsequent
observed object condition of a direct perceiver cognizer that is induced by direct perception
{C}black-blue apprehending blue (mngon sum gyis drangs pa'i rtog pa bcad
N®(]-a(z#-p-NI[-W#-el#c-R^c-az#-N®(]-a(- fh]-i#[! N®(]-zj‹]-fr(]-n$f-N®(]-a(z#-’f-V“]-[^- shes)

eg·-d(c-[r(n-n$-Nœ≈*[-dX*[- N®]( -c(v- 3374


blue that is the referent of the convention "blue"
one of the four primary colors (rtsa ba'i kha
Def.: main direct producer of a direct {MSA}›di; {MSA}pr›ñc
dog); the other four are: white (dkar po);
perception apprehending blue as having the
yellow (ser po); red (dmar po) prior; previous
aspect of blue
N®]( -Nå[(≈ -h°-]- N®]( -zj‹]-fr(]-n$f-N®]( -a(z-# ’f-V“]-[^-eg·-d(c- N®]( -n(r-
3361 3375
3369

Nå≈[- Nå≈([- Nå≈[- Nå≈([- n(r- n(r- n(r- n(r-


{C}paric›rik›y›m [r(n-n$-Nœ[*≈ -dX[* - preceding
{C}having served them in the past
dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ -
N®n( - 3376

main direct producer of a direct perception


N®]( -f- 3362
apprehending blue as having the aspect of blue
Comment: This is the definition of observed dN®(! N®(! dN®(n! N®(n!
former n›mayi; nati
object condition of a direct preception

N®]( -f*[-a- apprehending blue (sngon 'dzin mngon sum dedicate


3363

gyi dmigs rkyen).


dN®en- 3377

apÒrva
N®]( -zj‹]-fr(]-n$f-fXr( -d-env-c#e-gf-[^-eg·- 3370

unprecedented{N} {C}praŸa˙s›; (pra ΩŸa˙s): {MSA}praŸa˙sate;


{C}ŸaŸyate
N®]( -f*[-a-Nœ-*≈ 3364

d(c-[r(n-n$-Nœ[*≈ -dX[* -W#-c#e-a- to praise


{MSA}apÒrvotpatti
dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ - {C}glorification; recommend
a knower that is the main direct producer of a
not previously arisen
direct perception apprehending blue only as a r(-fhc-dz#-o#r-r*-zj‹]-x#]-ac-dN®en-fj[-
N®]( -zj‹]- 3365
luminous and knowing experiential entity ... is praised as being a marvellous meditative
Comment: This is the definition of an stabilization{TGP-49}
e;$r- zj‹]- d;$r- ;$rn- immediately preceding condition of a direct
dN®en-a- 3378

apprehending blue perception apprehending blue (sngon 'dzin


mngon sum gyi de ma thag rkyen). ( ΩŸa˙s): {MSA}Ÿa˙santi; {C}Ÿa˙sita;
{MSA}praŸa˙s›; {C}praŸasta;
{MSA}praŸa˙s›˙ vidadhati (vi Ωdh›);
{L}var˚a; ( Ωvar˚): {MSA}var˚ayati;
praise
{C}glorification; extolled; lauded; color;
outward appearance

Tenses: future, present, past, imperative 114


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

dN®en-a-dË([- t-ve- t#-p([-p([-Nƒ-ç d-


3379 3391 3402

dË([- Ë([- dË([- Ë([- things; goods {C}yat-kiñcana-pral›pin


{C}prattling away about everything that comes
{C}var˚a˙ bh›˝ate; {C}var˚a-v›da
te- 3392

into one's head


{C}speak in praise of; proclaim the praises of
t#-z[}- 3403
plural marker
dN®en-a-dË([-a- 3380

d[e-te- [what-like]; whatever like; whatever; what


dË([- Ë([- dË([- Ë([- we like?
{C}var˚a-v›din
tr- 3393

t#-z[}-d- 3404

{C}one who has praised; praise; incite

dN®en-a-Nø]( -o*- 3381


t#-xr-! {C}atha
at all; anything [what-like]; whatever like; whatever; what
dNø]- Nø]( - dNø][- Nø]( [- like?
tr-f#-en$r-a- {C}but; if; moreover; however; but when; "as
{C}var˚ayati
does not say anything like"
{C}praises
SW added this record
t#-]n-Wr- 3405

dN®en-a-f#-Nø]( -o*- 3382

tr-f#-Nƒ-ç dc-z[^e- 3394

[what-from-even]; in any case; by all means


dNø]- Nø]( - dNø][- Nø]( [-
{C}tÒ˝˚ı˙bh›vena-atinamayati
t#-]^n- 3406
{C}var˚ayati
{C}spend his time in silence
{C}praises
[what-able]; whatever one can; as much as
tr-b*n-a- 3395

dN®en-a-zr-dË([-v- 3383
possible
{C,L}›j›neya
t#-sXc# - 3407

dË([- Ë([- dË([- Ë([- {C}wise; thorough-bred; well-born


{C}var˚a˙ bh›˝ate t#z#-sX#c-
t]- 3396

{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

{C}for what reason?


sentient (having mind), sattva
t#-dc-f-[(c- 3409
dN®(! N®(! dN®(n! N®(n! English for example six. {T}
{C}n›mayi; {MV}nati
t#- 3397
{C}antar›
dedicate
{C}meanwhile; midway; prematurely;
{C}dedicate to kim intermediate state
what; however; whatever; can indicate
dN®-( deCr- 3386

t#-f-c$r- 3410

question: "Is ... (the case)?; who


review er-n$-t#-u#-Nå≈#-N´ç-Nø*!! [what-not-fitting]; how nice it would be!; how
i*]-c*-l#e-dN®(-deCr-dX*[- gang, su, Ái, ci are terms of generality {Y} {T} would it not be fitting?
review [the pledges] daily
t#-l#e- 3411

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

dN®(! N®(! dN®(n! N®(n!


n›mayi; nati
dedicate

Tenses: future, present, past, imperative 115


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

t#-xr- t#-N√[-l*-]- t#z-# N√[-[^-


3414 3425 3436

tr- {C}ki˙ k›ra˚am (=na khalu punar) on account of what?; why?


{C}on account of what?; for what reason?
t#n- 3437
at all; anything
t#e- 3426

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

the sound, cig, (?)


t#-xr-f*[- 3415

w-t#e-Vµ]-t#e-pdn-t#e-[r-!! ki˙cit; {MSA}ki˙cid; {MSA}alpa;


{LCh}›ki˙canya; aki˙canya {MSA}alpa-m›tra; {C}a˚u
nothingness
v]-t#e-n(en-W#-t#e-N´ç-[*!! [little-only]; slight; only a little; a little; any

c#e-‰X^-[r-Ø(en-‰X^-t#-xr-f*[-az#-Nø(r-a-xr-f#]-](- f#r-e#-y-bn-x#]-an-]!! something; someone;


{C}atom; smallest thing; particle
and it is also not a vacuousness in which there is h‹e-zsC[-eCrn-n^-f-](c-et*n!!
nothing to be known and nothing to be
∑[-ac-t$r-;[-Wr-f*[-an-
because the sound, cig, in kha cig, lhan cig,
realized{MSI 426} thabs cig, and lan cig is part of the word, one since there is not even the slightest difference
third of the four formless absorptions (gzugs should cherish not mistaking them for instances ...[PGP 79]
med bzhi bsam gtan); for others see: gzugs of connecting particles {Y}
t$r-;[-Wr- 3440

med bsam gtan Check example {T}


kimcit
t#-xr-f*[-az#-Nœ-*≈ fy*[- 3416

t#e-tc- 3428

slight; only a little; a little; any


{LCh}›ki˙cany›yatana something; someone
{LCh,C}sak¸t
sphere of nothingness
t$r-;[-Vœe( -R^c- 3441
simultaneous; simultaneously
{C}once more
See: ci yang med ki˙cid-parok˝a
t#e-tc- 3429

slightly hidden phenomenon


t#-x([- 3417

{MSA}yugapad; {MSA}sak¸t; {MSA}asak¸t fh]-i#[! D√(-c#e:


[what-is]; what is?; whatever (?); {C}yamaka
simultaneous; simultaneously; at one time
h$c-fp(r-’fn-W#n-p(e-fc-[r(n-Nø(dn-W#-Øen-v-
t#-c#en-a- 3418

{C}sudden; immediate; quick; together; a few; dØ*]-]n-r*n-ac-Ø(en-[e(n-az#-y(n-


[what-type]; any; and either; either some; twin Definition: Knowledge and Awareness: a

t#-c#en-N∂c≈ - t#e-tc-[^- phenomenon which an ordinary being must


3419 3430

definitely realize initially in dependence upon a


{LCh}yugapad sign by the power of the fact
N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[
simultaneous; at one time; simultaneously one of the two types of hidden phenomenon
{MV}yath›rhatas
(lkog gyur), the other being very hidden
either is affixed fpz-ei#n-t#e-tc-[^-n*v-h$v-]#- phenomenon (shin tu lkog gyur)
z-[r-fpz-Ø*]-f*[-az#-fpc!! the simultaneous avoidance of the two extremes
t$r-;[-Vœe( -x$c- 3442

c$-[r-c-ei#n-t#-c#en-N∂≈c!! t#e-tc-d- 3431

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$r-;[-sX-* Nø-* 3443

t#-v- 3420

{LCh}yugapad slightly extensive


of what? simultaneous; simultaneously; at one time
t$r-;[-f#- 3444

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

only slightly; only a little


t#z-# sXc# - 3435

{L}ki˙ sa˙niŸritya
t$r-;[-gf-l#e- 3446

having what basis


t#-sX#c-
t#-N√[-[^- {C}alpa-m›tra
3424
why?; for what reason? [lit.: because of what?]
only slightly; only a few
SW added tenses Tib.
on account of what? {C}a few only

Tenses: future, present, past, imperative 116


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

t*-]- et[-a- et#e-


3447 3461 3469

{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

particle indicating quotation; thus


identical; mutual
t*n-dË([- 3449
{C}vy›˜a Øe-et#e-cr-[dr-t]-
carnivorous animal
permanent, unitary, and autonomous
dË([- Ë([- dË([- Ë([- {C}beasts of prey
{C}ucyate Ì°-et#e-
et]-e;]-„(-d(z-# c#en-[e- 3463

{C}it is said; is spoken of; one speaks of; is one-pointed


called; is expounded {C}ca˚˜a-m¸ga-j›t›ni fh]-i#[! n(-n(-d-f-x#]-az#-y(n-
fierce carnivorous animals
t*n-a- 3450

Definition: phenomena that are not separate


{C}fierce beasts of prey
iti [dX*-d! 1 cr-V“(e-et#e-a! 2 r(-d(-et#e-a! 3
et]-e;]-R#-[e(]-a- 3464

particle indicating quotation c#en-et#e-a!


{C}vy›˜a-k›nt›ra
t*n-dX- 3451
Divisions: (1) same self isolate; (2) same entity;
a place with carnivorous animals
(3) same type
{C}n›man {C}wild place with beasts of prey
In Established Base (gzhi grub), this implies a
indicates quotation; it is said
et]-e;]-R#-[e(]-az#-]r-[^-n(r-]- 3465
radical identity, and is the opposite of tha dad
{C}name(d); word; mere word (conceptual or technical difference); gcig

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

{GD:155} [distinct from something which is] a


t(e-d$-a- 3454

mere negation of being one with [that


{C}vy›˜a-m¸ga
something]
{C}nai˝ad(y)ika carnivorous animals and deer
et#e-e#-‰X-^ vn-et#e-dXr^ -d-x#]-a- 3471
{C}one who even in his sleep remains in a {C}wild beast; beasts of prey; beasts of prey,
sitting posture deer, and ferocious wild animals
zdX^r- zdX^r- dX^r- dX^r-
t(e-Ì°- et]-e;]-e[^e-a-
3455 3467

{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

{C}wild beast; beasts of prey; beasts of prey,


et#e-e#---et#e- 3472

deer, and ferocious wild animals


the Great Translator Ëok-ro
{C}mitha
et#- 3468

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[! et([! dt[! y([! sak¸t


to cut; decided; eliminate; judge; condemn simultaneous

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

one who [proceeds] simultaneously{Gön-chok}

Tenses: future, present, past, imperative 117


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

et#e-i#[- et#e-a et*n-Nånç -dX[* -a-x#]-


3478 3489 3501

oneness; just one; sameness {MV}ekatva {C}bahu-kara


one; oneness; distinguished by; unitary {C}achieves much
et#e-o^- 3479

[dX*-d! 1 cr-V“(e-et#e-a! 2 et*n-Nån*ç - 3502

{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

e;$r- zj‹]- d;$r- ;$rn-


dR#- dR#[- dR#n- R#n- {GD:154} merely not one
self cherishing
et#e-a$- 3491
{C}anekatva-ud›rika (?) See: rang gces par 'dzin pa, apprehending
{C}does not exalt the single oneness yourself as dear
{MV}eka
et#e-o^-r*n-a- et([-
3481 3504

alone; sole; only; lone

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

et#e-d$- cut; decide; judge; condemn; eliminate;


3493

{C}ek›˙Ÿenaik›˙Ÿikı progress; excorcism; a form of Tantric


{C}an absolute assurance ekam meditation started by female siddha Ma gcig
unitary lab sgron ma, which involves offering one's
et#e-o^-dË([-a- 3483
body to demons in order to excorcise them
et#e-gf-[^-]#-x#[-v- 3494
{C}cessation; annihilation; cut off; rob of (e.g.:
dË([- Ë([- dË([- Ë([- jıvit›d); cut off
{C}eka-manas›
{C}ekod›h›ra
{C}single-mindedly zw(c-dz#-Ì-d-et([-a-v-
{C}single utterance
in order to cut the root of cyclic existence
et#e-v-et#e- 3495

et#e-o^-dN“n^ -]n- 3484

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-o^-dCv-n(en-W#-c#en-a- Nirgrantha{LCh}; Nirgrantha ("The


3486

Unclothed", also known as "Jaina" (rgyal ba eliminator


the reasoning of the lack of being one or many, pa)) School
et([-dX[* -a- 3507
etc.
et*n-a- 3499

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

to value dtr-! zyr-! dtrn! y(rn!


Ø(en-a-v-et*n-Nåçn-[e(n-a-]#- to hold; keep; put off [past tense of 'chang, to
hold; to keep]
the need to value realization{MSI 409}
ve-dtrn-
holding hands
Tenses ?? {T}

Tenses: future, present, past, imperative 118


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

dt[- dt[-b*n- dtn-a-


3510 3519 3525

et[! et([! dt[! y([! {C}paricchinna-jñ›na; *pariccinnajñ›na dtn-


subsequent cognizer; subsequent cognition;
cut; eliminate; decide; judge; condemn saha; {MV,MSA}sa- (e.g.: sa-prajñapti;
re-cognition sa-dau˝˛hulya; etc.); {MSA} -vat;
zw(c-dz#-zy#r-d-dt[-az#-i]-p(n- fh]-i#[! {MSA}prajñapta; {MSA}prajñapti
Hearers who cut the bonds of cyclic having; together with
existence{PGP-107} cr-z[}*]-dX*[-W#-h[-f-N®-fn-Ø(en-;#]-Ø(en-az#-h possessing; with; connected with
dnC*en-dt[-d”c-dz#-en*c-dl#]-[^!- [-f#]-R#-c#e-a- ----[r-dtn-a-
Like gold [that is acquired] upon being Definition: a knower which is not a direct together with...
scortched, cut and rubbed ... perceiver and which realizes what has already
dtn-az#-Nœ-*≈ d- 3526
been realized by the former direct perceiver
dt[-t#r-eo^dn-o*- 3511

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[-[(]-f-p(d-a- for others see: blo rig


3513

dt#r-! zy#r-! dt#rn! y#rn!


dt[-b*n!-[aX[-b*n- 3520

p(d!zp(d- zp(d- p(d- zp(dn- {C}bandhana


not attaining an object with respect to which *paricchinnajñ›na bind
superimpositions have been eliminated subsequent cognition {C}imprisonment; bond(age); joined together by

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

abandon; give up; subjugate


dt[-az#-x%v-t]- 3517

dtz! zyz! dtn! zyz! dt$- 3532

{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...

Tenses: future, present, past, imperative 119


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

dt$-ei#n-a(- dt(-d‰X[- dt(f-azf-D√n( -y-bn-n(-n(c-dnv-d-]-


3536 3549 3556

{MV}dv›daŸa-vidha {MSA}a˝˛a-daŸa el(f- zu(fn- dt(f- y(fn-


twelfth; twelve eighteen
when it is broken up or mentally
dt$-a- dt(f-
3537 3550
divided/separated into parts

dt(f-l#r- 3557

{MV}daŸama; {MV,MSA}daŸamı el(f- zu(fn- dt(f- y(fn-


tenth; ten {C}upahata; {C} -h›; {C}h›ni el(f- zu(fn- dt(f- y(fn-
dt$-a(- 3538
destroy; overcome; triumph over {C}upahanyate
{C}injure; oppress; afflict; those who have destroy; overcome; triumph over
{MV}daŸan forsaken; failure; diminution; decrease; waning;
{C}vitiate; injure
tenth; ten loss
dt(f-l#r-sXc# -sXe( n-ac-zR^c- 3558

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-l#r-sXc# -sXe( n-ac-dX[* - 3559


Foe Destroyer (Arhat = ari + han)
dt$e- 3540

dt(f-V“]- 3551

el^e zu$e dt$e y$e el(f- zu(fn- dt(f- y(fn-


{C}bhagna-p¸˝˛hı-karoti
1) indicates causative construction el(f- zu(fn- dt(f- y(fn-
{C}has his back broken
2) enter; engage; apply; usher into {MSA}Bhagavat
c#f-t]-[^-N´(f-[^-dt$e-Nø*- dt(f-l#r-sXc# -sXe( n-ac-f#-zR^c- 3560
conqueror; victor
Comment: See bcom ldan 'das.
caused him to cultivate serially{TGP 18}
el(f- zu(fn- dt(f- y(fn-
dt(f-V“]-z[n- 3552

[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

accordance with the etymology favored in


dt$[- 3542

Tibet, where it is recognized that bhagavan {MSA}prativar˚ika


{L}rasa also can be etymologized as "one who fabricated; made up
beings; essence; what is in the vessel; animate possesses the six goodnesses" (legs pa drug
{C}counterfeit; similar
being dang ldan pa), which seems to fit the more
dt(n-a$- 3563
widely used translation as "Blessed One."
taste; essence; elixir

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

el(f- zu(fn- dt(f- y(fn-


dt$[-v*]- 3545

{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

Tenses: future, present, past, imperative 120


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

dt(n-f#]- V†r-f- V†z* -# ’f-b*n-


3568 3580 3588

dt(n-f-f#]-a- tree jihv›vijñ›na


tongue consciousness
ak¸trima¯; {LCh}ak¸trima; ak¸taka
V†f-a- 3581

V†z* -# [dr-a(- 3589


non-artificial; non-fabricated; uncontrived
a plant with a big red flower
----l*n-[f-dtz-dz#-D√(-dt(n-f#]-R#-fX(r-d-cr-dl#]- {LCh}jihvendriya
{PH} Clark's _The
[e-]#-dt(n-f#]! Quintessence Tantras_
tongue sense; tongue sense-power
non-artificial experience with respect to the (p.169) identifies this as "a fh]-i#[!
mind which promises ...Nature is
non-fabricated. (ak¸trima¯ svabh›vo) [MMK, type of Mallow: malva cr-zdCn-V†*z#-’f-b*n-W#-p%]-f(r-f-x#]-az#-d[e-ŒX*
XV.2cd] verticillata. Linn.: ]-dX*[-az#-y-]n-dle-az#-]r-e#-e;$en-t]-[˚r-d-
dalbergia lanceolaria"
dt(n-f#]-R#-fXr( -d- 3569
Definition: clear inner form qualified by acting
Add? as the uncommon empowering condition of its
uncontrived experience own effect, an eye-consciousness{D1}
V†-# d- 3582

one of the five divisions of internal matter


V†-d- 3570

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

an odd number of 'opposite from being


{MSA}ayas; {MSA}loha
something' and opposite from not being
iron jihv›-vijñ›na; jihv›-jñ›na
something are equivalent
tongue-consciousness; tongue consciousness Is example 2 correct—an odd
V†en-W#-c#- 3573

- number of opposite form being


ayas-parvata something should be opposite from
iron mountains
fh]-i#[! being something? {T}
cr-e#-p%]-f(r-f-x#]-az#-d[e-ŒX*]-V†*-[dr-a(-[r-[
V†en-W#-bv-f-v- 3574

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

and its observed object condition, a taste


aya¯Ÿ›lmalıvana one of the five divisions of sense a˙Ÿaka
Iron Grater consciousness (dnang shes); for others see: the whole; parts-possessor{N}
dbang shes
V†en-N´e(ç - 3576

y-et#e- 3593

V†-* b*n-W#-fXr( -dX- 3586

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

Tenses: future, present, past, imperative 121


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

y-fif-az#-p*-h·f- y-hr- yen-


3596 3607 3618

equal doubt [parts-all]; entire {C}r›ga; {MSA}›saºga; {MSA}lobha;


{MSA}zur chags = apa-; {C}sajjate
one of the three types of doubt (the tshom); vf-y-hr-env-dc-fp(r-dz#-N´ç(]-f*c-;$r- to desire; to become; to form; formed;
see: the tshom for others; example: a doubting
consciousness that thinks: sound is maybe hold this as a lamp for seeing the entire path having; desire; attachment
permanent or maybe impermanent (sgra rtag clearly {C}greed; greedy; dye; hue(s)
gam mi rtag gam snyam pa'i the tshom)
y-x#n- 3608

yen-dtn- 3619

y-fp%]- 3597

appears{TN} {C}sa-r›ga
bh›gıya having desire; having attachment; desirous;
y-v$en- 3609

partial concordance attached


{C}with greed
pc-a-y-fp%]- style; appearance; gestalt; form;
comportment
yen-a- 3620
partial concordance with liberation
Check synonym {T} el(]-]^z#-y-v$en-Ë*n-n$-zu$e-ac-fj[-an-el(]-
{LCh}r›ga; {C}lubdha; {C}lepa; {C}˝aºga
]^c-R^c-az(- (=sa˙yoga); {C,MSA}sakta;
y-[r-fp%]- 3598

{C,MSA,MV}sakti; {C}sajjati (=abhiniveŸate);


because of partaking of a youthful style,
{C}par›m¸Ÿati (=m›
{L}pak˝ya [Mañjushrı] is youthful (gzhon nur gyur pa, attachment
concordant; concordance; limb; wing kum›ra) {Dor 5a.4/ 193.4} {C}covetous; pollution; attached to; tied by; get
SW added this entry stuck; misconstrue as; adhere to; handle;
y-[r-fp%]-a- 3599

unattached; bent on; home; support


y-bn- 3610

{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

qualified by; posited from the point of view of


y-bn-t]- 3611

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

{C}in the guise of


frz- frz- frz- frz-
v(-n$f-t$-Ì-ei#n-W#-dc-[^! nir-avayava
{C}asa˙ga; asaºga
partless
[e^r-v(-d‰X[-az#-y-dX[-zj‹]-ac-e]n-a-[r-! non-attachment; unattached
y-bn-n$-sX-* ]n- 3613

until the age of thirty-two, [Mañjushrıkırti] {C}without attachment; unshackled


continued to have the appearance of an eight
yen-a-f*[- 3624
having divided into portions
year old, and ...
ye- 3614
SW added the Eng. & ex. {C}anopalipta; {MSA}sakta (na-);
{MSA}ni¯saºgat›
y-dX[-[^- 3603
to break; to decrease non-attachment; unattached

{C}ve˝a p%]-[}^e-e#-’v-zdX(c-ye-f*[-Nœ≈(r-d- {C}unstained

yen-a-f*[-- 3625
{C}guise; disguise maintain the six sessions without a break

y-dX[-[^-dN´c&≈ -t#r- ye-R^c-v-


3604 3615
{C}par›m¸˝ati (=m›
rÒpa-›dy-abhiniveŸa-yogena grahır ity)
{C}praluptik›ye (=bhinn›y›m)
dN´≈&c- N´≈&c- dN´≈&c[- N´≈&c[- non-attachment; unattached
{C}when it breaks up
{C}ve˝a {C}misconstrue as; adhere to; handle

ye-ye- 3616
{C}in the guise of
yen-a-f*[-a- 3626

y-dX[-[^-dt(n-ac- 3605

sprinkle; wash {C}nirupalepa; {C}asakta; {C}asaºga;


{C}asa˚gat›
ye-f*[- 3617
{C}ve˝a
{C}guise; disguise non-attachment; unattached
without a break {C}without a stain; stainless; untainted; without
y-f*[- 3606
attachment; unshackled
p%]-[}^e-e#-’v-zdX(c-ye-f*[-Nœ≈(r-d-
yen-a-f*[-a-i#[- 3627
[part-not-exist]; partless; indefinite maintain the six sessions without a break
{C}asaºgat›
{C}non-attachment

Tenses: future, present, past, imperative 122


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

yen-a-vf-[^-dXn-a- yen-f*[-R^c- y[-a-


3628 3640 3650

using desire in the path {C}asaºga-bhÒta zy[- zy[- y[- y[-


non-attachment
yen-az#-fpz- {C,MV}uccheda; {C}ucchedat›; {C}ucchidyate
3629

{C}true non-attachment; ununited cut off; annihilation; nullification


{C}sa˙ga-ko˛i
yen-b#r- 3641
free from; removed; separation;
extreme of attachment {C}cutting off; annihilationist views; is
{C}point of attachment {C}sajjate; {C}›lına annihilated; is cut off; forget
being attached; attached
yen-az#-x#[- 3630
[*-sX#c-y[-f#]-Øe-f-x#]-
{C}be attached; clings; cling(ing) to; hanging
on to hence it is not annihilated and not permanent
{C}sakta-manas›
ei#n-ac-f-y[-[^-zdC*v-d-x#]-
attached mind
yen-n*fn- 3642

{C}their minds attached there is an unobstructed relationship between


{C}abhidhy› those two
yen-ac-R^c-o*- 3631

attached mind; mind of attachment Tibetan of example three seems to


{C}sa˙k˝ati(?) (=pratihanyate = sajjasyati) {C}covetousness be incomplete {T}
be attached; attached
yr- 3643

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

not cut off; non-annihilation; uninterrupted


be attached; attached
{C}non-interruption; not cut off
{C}is attached; be won over bar; beer hall
y[-a-f*[-ac-zu$e-a- 3652

yen-ac-zR^c-dl#]- yr-a-Nør( -a-


3633 3645

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

zy[- zy[- y[- y[- zy[- zy[- y[- y[-


{C}sajjitavya (=sakti¯ k›ry›) {C} uccheda; ucchitti
{C}should become attached ucched›nta
verb: cut off; split off
extreme of annihilation{N}
noun: annihilation; nullification
yen-ac-dX[* -a- 3635

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

Når- Nå(r- Nårn- Nå(rn- zy[- zy[- y[- y[-


{C}an›sa˙ga
Når- Nå(r- Nårn- Nå(rn- {C}chidyate
abandoning attachment the annihilationist view is abandoned annihilate; cut off
{C}is cut (off)
{C}free from attachment
y[-Vø-Nƒ-ç d- 3648

yen-dCv- y[-ac-Vø-d-
3637 3656

dVø- Vø- dVøn- Vø(n-


k›m›d virakta ucchedav›din dVø- Vø- dVøn- Vø(n-
separated from attachment; separated from Proponent of Annihilation uccheda-darŸana
desire{Gön-chok}; separation from view of annihilation; annihilationist view{N}
y[-fpz- 3649

attachment
y[-ac-Nƒ-ç d- 3657

yen-dCv-N®]( -n(r- 3638


zy[- zy[- y[- y[-
ucched›nta ucchedav›din
n(r- n(r- n(r- n(r- the extreme of annihilation Proponent of Annihilation
abandoning [some] attachments/afflictions N‘r-d-fr(]-R^c-z[#-gf-vn-f*[-ac-Nƒç-dz#-y[-Vø-Nƒç
before [the path of seeing]{Gön-chok}
-d-
yen-f*[- 3639

Proponents of Annihilation who propound that


{C}nirÒpalepa (=nirupalepa) beyond mere manifest appearances there is
non-attached; non-attachment nothing{LWT 910.4}
{C}stainless Example says chad lta smra ba, not
chad par smra ba {T}

Tenses: future, present, past, imperative 123


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

yd- yc-f#-sX[( - y$-Vøc-


3658 3671 3681

water {C}kal›pi {MSA}v›ri-sad¸Ÿa


{hon.} ?{T} {C}and infinitesmal like water; similar to water {T}

yc-xr-sd-d(- 3672

yd-È(e-a- y$-d$c-
3659 3682

{L}›vilaugha {C} var˝ati {C}budbuda; {C}arbuda


turbid water; murky water {C}rain down on; (send) rain (=abhivardham›na-pi˛akam)
{C}bubble; boil
yv-d- 3673

yd-È(e-a-t]-fy#n-az#-N‘[( - 3660

y$-d$c-”(v-d-t]- 3683

{L}›vilaugha-bh›jana faulty [past tense of 'chal ba]


nirarbuda
container filled with murky water yv-dz#-h$v-„#fn- Bursting Blisters (Hell)
yd-f- 3661
faulty ethics
y$-d(- 3684

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

entry. Is this one necessary? {T}


kingdom, dominion, territory
{C}kunadı
yn- 3675

nC#[-W#-yd-nC#[-frz-pr-[e^r-v-c*e {C}small river


[his] power over the kingdom of existence by the factor (= cha + instrumental particle)
y$-[d$n- 3686

reaches to the sky {GZ 69a.1}


SW added this record
V“(e-yn-sX*-d-gf-f-eo(en-
{C}jala
except for being merely distinguished by the
{C}water
yz(- 3663
isolate factor{PGP 70}
y$-zdd- 3687

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

{C}moisture; streams of cold water {C}half an hour


{C}vaist›rika b#]-[^-[˚rn-az#-y$-vn-y$-d$c-”(v-d-Vø-d$z(- y$-h·[-d‰X[-[f-i#[-et#e-]n-
widespread it is like water bubbles surfacing from very
{C}extensive from eight hours or one day [up to ...]{TGP 64}
clean water{TGP 56}
y$-l*r- 3690

yc-et([- fh]-i#[! dc√]-l#r-eb*c-d-


3666

{C}nig¸h˚›ti (=mandat›m ›p›dayati) Definition: wet and moistening {C}parin›ha


{C}hold back; supress one of the four elements ('byung bar gyur pa'i {C}circumference; width
reg bya; the others are: earth (sa); fire (me);
y$-l*r-ed- 3691

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}

Tenses: future, present, past, imperative 124


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

y$-x#-s$r-a(- y$r-r$z-# y*]-a(- y$[-a-


3694 3706 3719

{C}›pa-skandha m¸dvadhim›tra {L}praveŸa


{C}the mass of water great of the small to enter into
enter; entrance; initiation
y$-x#-h‹en-a- y$r-r$z-# zdCr# -
3695 3707

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

y$-v(- y$r-r$z-# n*fn-


3696 3708

{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

moon gem; moonlight; lovely as the moon


decrease
y$r- 3700
{L}avipra˚›; {L}avipra˚a; {MSA}avipra˚›Ÿa;
{MSA}abandhya
y$r-]- 3712

{MSA}alpa; {MSA}tanu; {MSA}parıtta; not wasting; non-wastage


{C,MSA}m¸du {C}antaŸas not lose; not forget
small {C}even (though); first; even; but; only
y$[-f#-;-dz#-‰X-^ x#]-a- 3724

{C}soft; weak; low; dull; supple


y$r-d- 3713

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

{C}antaŸas; m¸du {C}so that they may not be lost


small {C}parıttatva
y$[-f#-e;(f- 3726

{C}limited; few; little; even though; first; even; {C}inadequacy


but; only
y$r-dc- {C}vipra˚›Ÿayati (=anyath›-kara˚am)
3715

y$r-r$-Nœc( - 3702
cause to be wasted
{C}m¸duka {C}forget; lose
lesser cycles small
y$[-;- 3727

p*e-y*]-R#-N´(f-vf-R#-Nœ(c-en$f-dl#- {C}dull; soft; mild

y$r-f- vipra˚›Ÿa; vipra˚a; vipra˚›


3716
the four lesser cycles of the Mah›y›na path of
meditation to waste
{C}praj›pati; {MSA}d›ra; {MSA}bh›ry› See: chud mi za ba; chud zos pa
y$r-r$-[r-y*]-a(- 3703
wife
y$[-;-d- 3728

{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

Tenses: future, present, past, imperative 125


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

y$[-;(n-a- y$n-dØ]-o*- y*[-


3730 3743 3753

vipra˚›Ÿa; vipra˚a {C}udaka˙ dady›d {MSA,MV}adhik›ra; {MSA}›dhipateya;


to waste {C}would water {MSA}adhipateya; {MSA}nimitta
for the sake of; {T} intent
ei#n-a-vn-dXn-a-y$[-;(n-az#-i*n-a-]#- y*- 3744

the second fallacy is that actions done would be


{MSA}mahat; {C}pr›jya; {MSA}shin tu See: ched du
wasted{MSI 420}
sbyangs pa che = tanuka … praŸrabdhi
y*[-[^- 3754

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

such a person; such a one


is for the sake of eliminating
{C}n›Ÿayati; {L}vipra˚›Ÿa ‰X-[a*c-d[e-y*-e*-”(-Ë*-l*n-zdX^r-
waste in the Indian [edition of the] text “I, such a one p*e-y*]-N´ç&d-az#-y*[-[^-dX-d-
{C}forgets; forget; lose [i.e., your name]-vajra” appears {Dor 45a/ the object of the intent of Mah›y›na practice
273}
y$[-e;]-t#r- 3733

y*[-[^-t#-sXc# - 3755

SW added this entry


{C}n›Ÿaye¯ {C}nid›na
y*-e*-f(- 3746
wasting; having wasted for what purpose?; for the sake of what?
{C}would forget {C}linked with; foundation; for the sake of;
y*-e* Origins [e.g.: etan-nid›n›, because; ki˙
y$[-e;]-ac-R^c-]- 3734

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

SW added this entry


{C}n›Ÿayati dË([- Ë([- dË([- Ë([-
y*-d- 3747
wastes {C} udd›na
{C}forgets
{LCh}mahat; {L}mahant; {MSA}m›h›tmya; saying; sayings; {T} purposeful expressions
y$d-az#-Nœ-*≈ fy*[- {LCh}mah›; {C}vipula; {MSA}adhim›tra;
3736
{C}summary
{MSA}adhim›tratva; {MSA}tıvra
Get Eng. and ex from S h i p
{C}k¸tsna-›yatana great; big
{C}all-basis {C}extensive; vast; abundant 67a.2. Also add to ched
brjod
y$d-dX[* -a- y*-d-i#[-
3737 3748

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

great pride; arrogance; conceit


y$z-# Nœ-*≈ d(- 3739

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

{C}samuddeŸa; {C}uddeŸa; {MV}adhik›ra


{C}bubble
train; trainee
small, middling, and great
y$z-# s$r-a(- 3741
{C}program
y*-x$]-c#r- 3752

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

{C}udaka sX#c-]#! y*[-[^-dX-d-Nø*!


{C}water; moisture; stream of cold water “For” means “the intended activity”{Dor 40a/
263}

Tenses: future, present, past, imperative 126


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

y*[-[^-dX-dz#-z[^v-dX- y*]-a(z-# y$r-r$- y(-zsCv^ -


3761 3773 3786

special intended trainee [for whose sake a adhim›tram¸du {C,MSA}pr›tih›rya; {MSA}pratih›rya


teaching or tantra was taught] small of the great miracle; magical display {VM}
JH: do you have an example
y*]-a(z-# y*]-a(- 3774
[dX*-d! 1 Ô%-zsC^v-R#-y(-zsC^v! 2
for this? {SW}
adhim›tr›dhim›tra q^]-o^-dË([-az#-y(-zsC^v! 3
y*[-[^-dX[* -z[^v-dX- 3762
great of the great Ë*n-n$-dNø]-az#-y(-zsC^v!
y*]-a(z-# zdCr# - 3775
special trainee(s); {T} intended trainees ? Divisions: (1) miracles of magical emanation;
(2) miracles of speaking everywhere; (3)
y*[-[^-dnfn- 3763
adhim›tramadhya miracles following teaching
middling of the great Get Engl and ex. from STTS
{C}sa˙cintya
y*]-a(c-R^c-a- 3776
Skrit and Tib: vikurvitam
{C}as a free agent; at will; deliberately
and ¸ddhivikurvitam [ck
y*[-dl#]- 3764
{C}mahad-gata
sp]=rtsu 'phrul dang cho
become great
{C}yathoddeŸam {C}gone great 'phrul; get Than's
according to the training translations for these terms
y*]-a(c-dR#[- 3777

{C}according to the program


y(-zdCr- 3787

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

having the Mah›y›na/Great Vehicle lineage {C}mahat-karoti


not make great
y*]-a(- 3767
{L}sa˙tu˝˛i
{C}makes greater
permissible; allowed; permitted; when used
y*c-R^c-a- 3779
{LCh,L}mah›; {LCh,MSA}mahat; {C}mahatt›; with instrumental, the meaning becomes:
{C}mahattva; {MSA}mahatı; enough (see example 2)
{C,MSA}adhim›tra; {MSA}adhim›trat›; {MV}adhim›tra contented; satisfied
{MSA}ghana great; become great
great; large; big; great one f#-y(e-
y*c-et[-a- 3780
{C}excessive; extreme; preponderant; strong;
not permissible; not sufficient
greatness
p*e-y*]! p*e-a-y*]-a(- {C}nigraha Nåçn-an-y(e-e(-
{C}refutation enough elaboration [used with instrumental]
Mah›y›na (lit., the Great Vehicle)
y*n- 3781

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

greatest; highest; supreme e;$r- zj‹]- d;$r- ;$rn-


{MSA}mahattva (sapta-vidha-) {C}utmost; outshines them all; others; (the) {C}sa˙tu˝˛a; {L}sa˙tu˝˛i; {MSA}sa˙tu˝˛atva
seven aspects of greatness; seven greatnesses other; another; foreign; beyond contented; satisfied

y(-e- y(e-ac-zj‹]-az#-ei*]-a(-x#[-v-dX[* -a-dN´f( -a- 3793

y*]-a(-Nør( -a-i#[- 3771 3784

{C,MV}mah›-ŸÒnyat› {L}vidhi dN´(f- N´(f- dN´(fn- N´(fn-


great emptiness rule; knowledge; {T} rite; ritual {MSA}sa˙tu˝˛i-pr›tipak˝ika-manask›ra-bh›va
na
y*]-a(-x#-y*]-a(- y(-r*-
3772 3785

cultivating mental contemplation that is an


{C}adhim›tra-adhim›tra antidote to satisfaction
lamentable
great of the great
{C}very strong
z„^v-dz#-y(-r*-x#]-an-
since this is a lamentable mistake{LWT 97}

Tenses: future, present, past, imperative 127


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

y(e-f-b*n-az#-dÌ·]-eCn^ - y(fn-a- y(n-W#-wfn-


3794 3806 3814

effort which is insatiable el(f- zu(fn- dt(f- y(fn- dharmadh›tu


phenomenon-constituent
y(e-f#-b*n- 3795
uproot
Comment: Among the eighteen constituents,
y(fn-ac-R^c-a- 3807

{MSA}vit¸pta the "phenomenon-constituent" contains all


phenomena not included in the other
discontented; discontented mind; unsatisfied
mind el(f- zu(fn- dt(f- y(fn- constituents, and thus all permanent
phenomena, including thusness, or emptiness,
uproot
y(e-f#-b*n-a- 3796
are contained therein. Since all eighteen
y(n- 3808
constituents are said to be bases of emptiness,
{C}›secanaka thusness itself, or emptiness, must also be a
discontented; discontented mind; unsatisfied {MSA,MV}dharma; {TN,MSA}dharmat›; basis of emptiness. The same is so for the
mind {MSA}dharama
y(n-W#-zw(c-v(- 3815

{C}glorified phenomenon; religion; property; quality;


doctrine; qualificand; practice; way; {C}dharma-cakra; {MSA}dharmya … cakra
y(e-f#-b*n-az#-dÌ·]-zeCn^ - 3797
attribute; phenomena; topic
wheel of doctrine
teaching; reality; true nature of things;
{MSA}asa˙tu˝˛i-vırya
y(n-W#-zw(c-v(-dNœc( -d- 3816

effort of one who is not satisfied fp(r-y(n-v-


in this life dN(œc- N(œc- dN(œc[- N(œc[-
y(e-zj‹]- 3798

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

Definition: bearing its own entity


{GD:847} Sakya Chok-den's (sakya mchog
y(e-b*n- 3799

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

{C}dh›rmika Dharmakırti [name of the Indian philosopher,


{C}sa˙tu˝˛a; {C,MSA}sa˙tu˝˛i; {C}sa˙tu˝˛it› {C}rightful; legitimate author of the Seven Treatises on Valid
content; satisfied; contentment; satisfaction; Cognition]
y(n-W#-Nœ-^ 3811

knowing satisfaction
y(n-W#-‰Xv- 3819

{C}easily contented {MSA}dharma-k›ya


Truth Body; Actual Body {C}dharma-r›ja
y([- 3801

King of Doctrine
y(n-W#-Nœ-*≈ fy*[- 3812

Shouldn't the Tibetan entry


et[! et([! dt[! y([!
dharm›yatana be either "chos rgyal" or
(1) to be cut off; (2) imp. of gcod, to cut
phenomenon source; phenomenon-source; "chos kyi rgyal po"? {SW}
y([-ac- 3802
phenomenon-sense-sphere
y(n-W#-‰Xv-a(- 3820
Comment: Among the eighteen constituents,
{C}›cchettum the phenomenon-constituent (chos kyi
to be cut off khams, dharmadh›tu) contains all phenomena y(n-‰Xv-
{C}be taken away not included in the other constituents, and thus {C}dharma-r›ja
all permanent phenomena, including thusness,
y(f-¤^]- 3803
King of Doctrine
or emptiness, are contained therein. Since all
y(n-W#-‰X]^ - 3821

{C}caura eighteen constituents are said to be bases of


emptiness, thusness itself, or emptiness, must
{C}thief; robber
also be a basis of emptiness. The same is so {MSA}dharma-srotas

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

n(r- n(r- n(r- n(r- {MSA}dharm›yatanika … rÒpa;


{C}madhya-gata dharm›yatanarÒpa {MSA}dharma-mukha
{C}situated in (a wilderness infested with form for the mental consciousness door of doctrine
robbers); be in the middle of; gets into
y(n-W#-N´](ç -f- 3823

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

Tenses: future, present, past, imperative 128


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

y(n-W#-Â-”^r-d- y(n---W#-[*-dl#]-i#[---’f-ac-[e-az#-fh]-i#[- y(n-W#-N‘r-d-


3824 3836 3845

{C}samprat›˜ana {MSA}dharma-tathat›-viŸuddhi-lak˝a˚a N‘r- N‘r- N‘r- N‘r-


beat the drum of the doctrine {T} pure character of the suchness of phenomena {MSA}dharm›vabh›sa
{C}beating
y(n-W#-[(]- 3837
appearance of phenomena; viewing phenomena

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

e;$r- zj‹]- d;$r- ;$rn- {C}Dharma-cloud


{MV}agra-dharma dharm›tmagraha tenth of the Bodhisattva Superior grounds
highest doctrine; supreme doctrine the conception of a self of phenomena (byang sems 'phags pa'i sa,
›rya-bodhisattva-bhÒmi); see byang sems
y(n-W#-fy(e-o^-zR^c- 3828

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

y(n-W#-fy(e-N“[^ -a- 3829


y(n-W#-d[en-f*[-sC-f(!
y(n-W#-[dXr# n- 3849

Divisions: (1) coarse selflessness of


dN“^- N“^[- dN“^n- N“^n- phenomena; (2) subtle selflessness of {C,MV,MSA}dharma-dh›tu
{MSA}uttama-dharma-sa˙graha phenomena sphere of reality{N}; nature of phenomena;
compendium of highest doctrine See: chos kyi bdag med phra mo; chos kyi element of qualities; element of reality
bdag med rags pa {C}dharma-element
y(n-W#-Ë*n-n$-Vø-d- 3830

y(n-W#-d[e-f*[-sC-f(- y(n-W#-[dXr# n-n$-zR^c-d-


3841 3850

dVø- Vø- dVøn- Vø(n-


{C}(dharme˝u) dharma-anupaŸyin subtle selflessness of phenomena zR^c- zR^c[- R^c- R^c[-
viewer of phenomena; viewer of doctrine {C}dharmı-bhavati
{C}one who surveys dharmas; one who fh]-i#[! become the sphere of reality; become the
discerns Dharma nature of phenomena
y(n-pfn-t[-N´(-D√(-e]([-f*[-v-N‘r-dz#-[dr-R#n-d {C}becomes the true nature of Dharma
y(n-W#-Ë*n-n$-fp%]-az#-y(n- 3831

le-a-f-x#]-ac-x$v-cr-e#-p%]-f(r-f-x#]-az#-N“([-
y(n-W#-N∂]#≈ -a- 3851

{C}dharmasya ca-anudharmat› v$Definition:


en-W#-r(n-]n-eC ^d-an-Nø(r-a-are empty of being
all phemomena
doctrines that are concordant with doctrine {C,MSA}dharma-d›na
established from the side of their own
{C}both the Dharma and its logical sequence gift of doctrine; giving doctrine
uncommon mode of subsistence in terms of not
y(n-W#-NIr# -a(-t]- y(n-W#-f#e-
3832 3852
being posited by the force of appearing to a
non-defective
See: chos kyimind
bdag med; chos kyi bdag med
{C}dharma-garbha {L}dharma-cak˝u
phra mo
essence of doctrine eye of doctrine
y(n-W#-d[e-f*[-cen-a- 3842

{C}Dharma in embryo; womb of Dharma See: chos kyi spyan, eye of doctrine

y(n-W#-eo]- y(n-W#-f#e-[}-# f-[r-dCv-d-


3833 3853
coarse selflessness of phenomena

{C} dharma-s›˚kathya fh]-i#[! 1 sX#-c(v-[(]-[^-eC^d-an-Nø(r-d! 2 {MSA}vigata-mala … dharma-cak˝us


delineate doctrine d;$r-zj‹]-Ôn-el]-R#n-Nø(r-d! eye of doctrine that is free from defilements
{C}lectures on Dharma; to explain the Dharma
y(n-W#-f#e-”^v-f*[-t#r-[}-# f-[r-dCv-d- 3854
Definitions: (1) emptiness of being established

y(n-W#-[*-w(-]-i#[- as an external object; or: (2) emptiness of


3834

subject and object being different substantial {MSA}virajo vigata-mala˙ … dharma-cak˝u¯


{MSA}dharma-tattva entities{BJ} eye of doctrine that is stainless and free from
suchness of phenomena defilements
y(n-W#-f[(- 3843

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

observation of phenomena; observation of


{MSA}dharma-pary›ya doctrine
enumeration of phenomena

Tenses: future, present, past, imperative 129


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

y(n-W#-h‹e- y(n-W#n-dN“-^ d- y(n-e(n-x(rn-n$-v(rn-Nå[(≈ -a-


3856 3869 3880

{L}dharmapada {MSA}dharma-sa˙graha Nå≈[- Nå≈([- Nå≈[- Nå≈([-


verbal expression compendium of doctrine; collection of {C}cıvara-paribhoga
phenomena
y(n-W#-h$v-R#-’f-a-er-l#e- 3857
resources of religious robes
y(n-W#n-s(rn-a-zR^c-a-[r-fp%]-a- 3870
{C}his robe
{C}dharma-naya-j›ti
y(n-e(n-en$f-a- 3881

{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-W#-fh]-i#[-sX]# -t#-f-v(e-a- 3859


[religion-school]; doctrinal college; religious
zR^c- zR^c[- R^c- R^c[- college
{MSA}aviparıta-dharma-lak˝a˚a
y(n-eCen-‰X-fh(- 3883
{C}vyasana (=upagh›tam)
non-mistaken characteristic of
impelled by phenomena/doctrine
doctrine/phenomena
{C}ruin; falling away from {GD:777} Chö-drak-gya-tso, the VIIth
y(n-W#-fh]-f- 3860
Karmapa (1454-1506)
y(n-W#n-zsen-a- 3872

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

dN´≈&c- N´≈&c- dN´≈&c[- N´≈&c[-


{L}dharmarasa
dharma-p›la [Bu-·ön's (bu ston rin chen grub)] Catalogue of
taste of doctrine
[religion-protector]; protector of the religion; the Translated Doctrine
y(n-W#-v(rn-Nå[(≈ -Ô·en-a- 3866
protector of the doctrine; Dharmap›la [p.n.]
y(n-r(-d(-i#[-f*[-a-i#[-[^-Nø]( -a- 3889

y(n-„#fn- 3878

Nå≈[- Nå≈([- Nå≈[- Nå≈([- dNø]- Nø]( - dNø][- Nø]( [-


{MSA}dharma-sa˙bhoga religious law{SW,GZ}
{MSA}dharma-ni¯svabh›vatvopadeŸa
complete enjoyment of the doctrine {T} Nå≈#c-‰Xv-„#fn-v-dØ*]-]n-y(n-„#fn-dX^r-Nø*! teach that phenomena are natureless

y(n-W#-v(rn-Nå[(≈ -Ô·en-a-‰X]^ -f#-zy[-ac-zu$e- 3867


In general, religious law arises in dependence
y(n-fr(]- 3890

upon secular law {GZ 68a.3}


a- {MSA}avicchinna-dharma-sa˙bhoga-pravarta SW added this record {MSA}abhidharma
knowledge; higher knowledge; higher doctrine
y(n-e(n- 3879
na
Hackett wants to add
engage continuously in the complete enjoyment
{MSA}cıvara "manifest knowledge" to
of the doctrine {T}
[religion-clothing]; religious robes Eng. {SW}
y(n-W#-b^en-W#n- 3868

{C}dharma-vega
force of doctrine; strength of doctrine
{C}impact of Dharma

Tenses: future, present, past, imperative 130


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

y(n-fr(]-Ø(en- y(n-t]-dË([-az#-N´-ç y(n-i#[-


3891 3899 3910

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

Vasubandhu's Treasury of Knowledge


(Abhidharmako˝a), P 5590, vol.115; T 4809; merely propounded subject; mere subject
{C}dharma-naya (opp. artha-naya)
Vasubandhu's Treasury of Manifest Knowledge
y(n-fy(e- 3903
mode of reality

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

form in Jo-nang. These three correspond to


y(n-fy(e-e#-Ì°-N∂c(≈ - 3904

the three natures of a form: imputational


abhidharmako˝a-k›rik›
nature, other-powered nature, and thoroughly
Vasubandhu's Stanzas of the Treasury of N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[- established nature of a form.
Knowledge (Abhidharmako˝a-k›rik›), P 5590, {LCh}laukik›gradharma-mÒrdha-prayoga
y(n-i#[-W#-c#en-a- 3913
vol. 115; T4089; Varanasi: Ge-luk-ba Press,
peak training of the supreme mundane quality
1972.
[path of preparation] {MSA}dharmat›-yukti
y(n-fr(]-az#-fj·[-W#-db[-a- 3896
analysis of the nature; reasoning of nature
y(n-fy(e-o^-zR^c- 3905

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

y(n-fy(e-N“[^ -a- 3906

{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

y(n-i#[-Nœ](≈ -f*[- 3916

{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

dË([- Ë([- dË([- Ë([-


{C}dharmin {GD:246} predicate expression p(d!zp(d- zp(d- p(d- zp(dn-
subject; qualification; quality possessor; logical y(n-t]-dË([-az#-N´ç-[r-y(n-dË[-W#-N´ç- {MSA}dharmat›-pratilambha;
subject; phenomena
subject expression and predicate expression {MSA}dharmat›-labdha
{C}doomed; subject to; character obtaining reality; obtaining qualities
N´ç-y(n-t]-f#-Øe-Nø*-dXn-az#-sX#c- y(n-i]-a- 3908

y(n-i#[-[r-]#-zev-d-f*[- 3918

the subject, sound, is impermanent because of {C}dharma-Ÿrava˚ika


being a product {C}pupil; one worthy to listen {MSA}aviruddhaiva dharmat›
n(r-h·[-W#-y(n-t]-[r-c√(f-h·[-W#-y(n-t]- not contradictory with reality
y(n-i]-a-cr-dl#]- 3909

the real subject and the conceived subject


{C}dharma-Ÿrava˚ika
{C}pupil; one worthy to listen

Tenses: future, present, past, imperative 131


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

y(n-i#[-[r-f#-zev-d- y(n-dNø]-a-et#e- y(n-pfn-t[-v-d[e-o^-v(e-ac-zj‹]-a-


3919 3932 3944

{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

valid in terms of reality {MSA}dharma˙ Ÿrutv›


{C}is authoritative; when measured by the {C,MV}sarvadharma hearing doctrine
standard; when one has taken (taking) as a
all phenomena
y(n-fp%]-a- 3946
standard
y(n-pfn-t[-W#-fif-a-i#[-v-e]n-a- 3934

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

the ultimate nature of all phenomena


y(n-fp%]-N∂c(≈ -R#-N´d&ç -re- 3947

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-i#[-x(rn-eCd^ -[*-dl#]-i#[- 3924

y(n-pfn-t[-r(-d(-i#[-f*[-a-i#[-[^-Nø]( -a- 3937

a common locus of being a phenomenon and


noumenal; thoroughly established thusness non-momentary
dNø]- Nø]( - dNø][- Nø]( [-
definition of permanent phenomenon (rtag
y(n-i#[-cr-dl#]-’f-[e-fp(r-h$v- 3925
{MSA}sarva-dharma-ni¯svabh›vatvopadeŸa
pa)
teach that all phenomena are natureless
the mode of seeing the pure nature,
y(n-[r-er-;e- 3949

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-pfn-t[-Nør( -l#r-d[e-f*[-a- 3939


sameness of phenomena
dharma-dharmat›-vibha˚ga
y(n-fif-a-i#[- 3927
all phenomena are empty and selfless
Maitreya's Differentiation of Phenonema and
one of the four seals (phyag rgya bzhi)
{MSA}dharma-samat› the Nature of Phenomena
y(n-pfn-t[-d[e-f*[-a- 3940
sameness of phenomena (dharma-dharmat›-vibha˚ga), P. 5523, vol. 108

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

all phenomena are selfless{T1 8.1}

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

y(n-pfn-t[-D√-( e]([-f*[-v-N‘r-dz#-[dr-e#n- 3942


{C}one who makes progress towards the
{C}caitya Dharma and its logical sequence
{C}reliquary mound dle-a-f-x# ]-ac-x$v-cr-e#-p%]-f(r-f-x#]-az# y(n-[r-fp%]-
all phenomena are empty of being established
3952

y(n-Nø]( -a- 3930

from the side of their own uncommon {MSA}saha-dh›rmika


objective mode of subsistence without being concordant with doctrine/phenomena
dNø]- Nø]( - dNø][- Nø]( [- posited through the force of appearing to a
{MSA}dharma-deŸan›; {MSA}dharma-vihita
y(n-[r-fp%]-az#-y(n-v-l^en-a- 3953
non-defective mind{Lati}
teaching doctrine; doctrinal teaching definition of subtle selflessness of persons
(chos kyi bdag med phra mo) l^e- zu$e- l^en- l^en-
y(n-dNø]-a- 3931

{MSA}dharm›nudharma-pratipanna
y(n-pfn-t[-f*[-a- 3943

dNø]- Nø]( - dNø][- Nø]( [- entering into doctrine/phenomena and what is


{C}sarva-dharma-asatt› concordant with doctrine/phenomena
{MV}dharma-deŸan›
all phenomena are non-existent; {T}
y(n-[r-[(]- 3954
teaching doctrine; doctrinal teaching
non-existence of all phenomena
{C}non-beingness of all dharmas {MSA}dharm›rtha
doctrine and meaning

Tenses: future, present, past, imperative 132


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

y(n-[r-d[*]-a-[r-c#en-a-[r-p*e-a-e[en-a y(n-z[([- y(n-’fn-pfn-t[-]#-d[e-f*[-


3955 3966 3980

-’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

positing phenomena, truths, lineage, and


y(n-z[([-a- 3967

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

{MSA} … dh›rmika various phenomena; various doctrines


having the quality (of ...) {C}dharma-k›mena bhavitavyam {C}a variety of dharmas
one should desire doctrine
---y(n-[r-V“]-a- 3957

y(n-’fn-cr-dl#]- 3983

{C}should have a liking for Dharma


{C} … dharma {C}dharma-prak¸ti
y(n-N“r# n- 3969

having the quality (of ...) nature of phenomena


{C}in his nature Chö-ding Hermitage (above what became {C}the essential original nature of dharmas
e-ra Monastic University on the northern
y(n-[^r- 3958

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

mental equanimity with respect to phenomena


y(n-[*-[r-Ôn-p-[[-az#-N´-( ]n-y(n-[*z-# zdCn-d$ 3959

{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

y(n-[*-v-x(]-o]-[^-dVø-d- religious practitioner; Buddhist {GZ 68b. 3}


3960

{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

SW added this entry


y(n-[}]-a-a-i*-dc-dle-a- 3961

{MV}dharm›n›m abh›va¯
y(n-Når( - 3987

dharmasm¸tyÒpasth›na non-thingness of phenomena


establishment in mindfulness of phenomena Når- Nå(r- Nårn- Nå(rn-
y(n-’fn-W#-y(n-i#[- 3974

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

y(n-Når( -dc-zR^c-d- 3989

{C}dharma-prajñapti-vyavasth›pana the nature of self in phenomena


Når- Nå(r- Nårn- Nå(rn-
positing imputed phenomena; positing imputed
y(n-’fn-W#-]#-fy(e-x#]- 3977

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

{L}dharmanair›tmya {MSA}dharm›˚›m uttara¯


selflessness of phenomena main doctrines/phenomena/qualities Nå≈[- Nå≈([- Nå≈[- Nå≈([-
Definition ? {T}
y(n-’fn-pfn-t[- {C}dharma-cary›; {MV}dharma-carita
3979

practice doctrine; religious practice


y(n-z[^v-d- 3965

{MSA}sarva-dharma {C}righteous life; practice of Dharma


dharma-vinaya all phenomena
disciplinary doctrine

Tenses: future, present, past, imperative 133


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

y(n-Nå[(≈ -a- y(n-f-f(n-a- y(n-Nƒ-ç d-


3991 4000 4011

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

Nå≈[- Nå≈([- Nå≈[- Nå≈([- y(n-f-x#]-a- 4001

dgv- zh·v!zh°v- dgv- h·v[-


{MSA}dharma-carita (daŸa-)
{C}adharma {MSA}dharma-parye˝a˚a-dh›ra˚a (apram›˚a-)
ten religious practices
improper{N} thoroughly investigation/examination/research
y(n-sXc# - 3993
{C}(what is) no dharma; non-dharma and apprehending countless
phenomena/doctrines
y(n-f#-fp%]-N∂c(≈ -R#-N´d&ç -re- 4002
{C}dharma-artha
y(n-h‹e- 4013

{C}the meaning of Dharma


dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-
y(n-zsen- 3994
{C}dharma-pada (prabhedo)
vaidharmya-prayoga-s›dhana-v›kya
{C}verbal expression
{L}dharmodgata proof statement using a qualitative dissimilarity
y(n-h$v- 4014

wise with respect to doctrine; wise with


y(n-f#-V“e( -az#-Øen- 4003

respect to phenomena; p.n. of a Bodhisattva


{C}dharma-netrı; dharma-naya
{C}'wise in Dharma'; exalted by Dharma; V“(e- V“(e- V“(en- V“(en- the way of doctrine
ascent to all dharmas
sign of not reversing from the doctrine {C}the guide to Dharma
y(n-[dXr# - 3995

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

y(n-W#-[dX#rn- y(n-fj·[- 4016

{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

reality; basic element of [superior] qualities;


Comment: An equivalent of ultimate truth a person who seeks the mere happiness of this
(don dam bden pa, param›rthasatya) so lifetime through non-religious means. Nå≈[- Nå≈([- Nå≈[- Nå≈([-
called because meditation within observing it {MSA}dharma-sa˙bhoga
y(n-f#]-dX-d- 4006

acts as a cause of the qualities (dharma, complete enjoyment of doctrine


chos) of Superiors (›rya, 'phags pa)." {C}adharma-k›rya
y(n-d;([- 4018

Emptiness, being uncaused, is not itself a acting improperly


cause (element), but meditation on it causes
the development of marvelous qualities; thus,
{C}do what is wrong d;([- d;([- d;([- d;([-
dharmak˝›nti
y(n-f*[-a- 4007
emptiness comes to be called a cause, an
doctrinal forbearance; forbearance with
y(n-[dXr# n-Nø[( -a- 3997

{MSA}dharm›bh›va respect to the doctrine [of...]


non-existence of phenomena
y(n-d;([-b*n- 4019
y(n-W#-[dX#rn-n$-dNø([-a-
y(n-[f#en-a- 4008

N›g›rjuna's Praise of the Basic Element of


[Superior] Qualities (dharmadh›tustava) d;([- d;([- d;([- d;([-
{PH} I added expanded [f#en- [f#en- [f#en- [f#en- {C}dharma-jñ›na-k˝›nti
{MSA}dharma … upalabdhi doctrinal forbearance and knowledge
Tibetan & full bib info
observing phenomena/doctrine {C}acceptance of the recognition of Dharma

y(n-[dXr# n-x*-b*n- 3998

y(n---Nƒn( - y(n-xr-[e-ac-N“[^ -az#-f[(-


4009 4020

dharmadh›tujñ›na {MSA}dharma … sÒcana dN“^- N“^[- dN“^n- N“^n-


exalted wisdom of the element of qualities; statement of doctrine
exalted wisdom of the sphere of reality; dharmasa˙gıti-sÒtra

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

Tenses: future, present, past, imperative 134


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

y(n-x(rn-n$-h·v-d- y(n-v-r*n-Ø(en-W#-d;([-a- y(n-v-f(n-


4022 4033 4045

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

y(n-c- y(n-v-r*n-ac-Ø(e-az#-d;([-a- y(n-v-f(n-a-


4023 4034 4046

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

forbearance of the definite realization of {MSA}dharma … adhimok˝a; {MSA}dharmato


{MSA}dharma-pravicaya doctrine 'dhimok˝›t
differentiation of phenomena belief/faith/interest/inclined towards/zeal in
y(n-v-et#e-o^-[ez-l#r- 4035
doctrine
y(n-cd-Nø]( - 4025

{C}fondness for Dharma


{C}ek›nta-dharma-nirata
y(n-v-f(n-az#-’v-zdXc( -v-dÌ·]-a- 4047
dNø]- Nø]( - dNø][- Nø]( [- delighting only in doctrine
{MSA}dharma-prak›Ÿana {C}take delight only in Dharma
{C}dharma-›r›ma-yogam anuyuktat›
thoroughly teach doctrine
y(n-v-dØ*]-a- 4036
effort in the yoga of belief in doctrine

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

obstruction of anger with respect to


y(n-v-f(n-ac-dX[* - 4049

doctrine/phenomena {MSA}nirvikalpa … dharma-nair›tmya-jñ›na


not realizing the exalted wisdom [realizing] the
y(n-v-e^n-a- 4028

selflessness of phenomena f(n- f(n- f(n- f(n-


{MSA}dharmam adhimucyate
{C}dharma-gaurava
y(n-v-de-x([-a- 4039

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

f(n- f(n- f(n- f(n-


{MSA}dharma-rata {MSA}dharme vaŸi {MSA}dharm›dhimukti-bıja
joy in doctrine power with respect to doctrine/phenomena seeds of belief/faith/interest/inclination
towards/zeal in doctrine
y(n-v-[ez-d- y(n-v-f#-[ez-
4030 4041

y(n-v-[f#en-a- 4051

{C}dharma-rati {MSA}dharme 'rata¯


joy in doctrine not delighting in doctrine/phenomena [f#en- [f#en- [f#en- [f#en-
{C}delight in Dharma {MSA}dharm›lambana
y(n-v-f#-f(n-a- 4042

y(n-v-N´-(ç z[(en-az#-fpz- observing phenomenon; observing phenomena


4031

f(n- f(n- f(n- f(n-


y(n-v-[f#en-az#-NIr# -Ë*- 4052

e[en- z[(en- doen!dØen- p(en- {MV}anadhimuktir dharme


{MV}dharma-sam›ropanta non-belief/faith/interest/inclined towards/zeal [f#en- [f#en- [f#en- [f#en-
extreme of in doctrine dharm›lamban›-karu˚›
superimposition/exaggeration/reification with
y(n-v-f#-ex(- compassion observing phenomena
4043

respect to phenomena
y(n-v-[f#en-az#-dXfn-a- 4053

y(n-v-r-‰Xv-Nårn-a- {MSA}dharme 'cala¯


4032

unmoving with respect to doctrine/phenomena


[f#en- [f#en- [f#en- [f#en-
Når- Nå(r- Nårn- Nå(rn-
y(n-v-f$]-a-f*[- 4044
*dharm›la˙ban› maitri
{MSA}dharma-vibhÒta-m›na
love observing phenomena
abandon pride with respect to qualities/doctrine {MSA}dharma-nirandhak›ra
y(n-v-h$v-dl#]-x#[-v-dX[* -a- 4054
non-obscuration with respect to doctrine

{MSA}yoniŸo dharma-manasik›ra¯
mental engagement in accordance with
doctrine/phenomena

Tenses: future, present, past, imperative 135


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

y(n-v-l^en-a- y(n-b*n- fy#v-


4055 4067 4081

l^e- zu$e- l^en- l^en- {C}dharma-jñ›na khe˛a


knowledge of attributes; doctrinal spit
{MSA}dharma-prav¸tti
knowledge{Gön-chok}
fy#v-f- 4082
enter into doctrine
{C}cognition of Dharma
y(n-v-d;([-a- 4056

khe˛a
y(n-b*n-a- 4068

spit
d;([- d;([- d;([- d;([- {MSA}dharma-jña; dharmajñ›na
fy#v-fz#-pv-d- 4083

{MV,MSA}dharma-k˝›nti knowledge of attributes; doctrinal knowledge


doctrinal forbearance; forbearance with {C}khe˛a
y(n-db[-a- 4069

respect to the doctrine [of...]


{C}spittle
y(n-v-c#]-a(-y*c-z[^-b*n- 4057
{MSA}dharma-deŸan›
fy#n- 4084

explanation of doctrine
{MSA}dharma-ratna-sa˙jñ›
y(n-nC[* -a- fy#! fy#! fy#n! fy#n! (to go,
4070

discrimination with respect to the precious


doctrine; discrimination with respect to
precious qualities/phenomena
{C}dharma-t¸˝˚›
attachment to phenomena
to be;come)
be there;or fy#(=yod);
exist n! fy#to n
go;! to
fy#come
n!
Check tenses {T}
y(n-v-v(rn-Nå[(≈ -a- 4058
{C}craving for (separate) dharmas
fy#n-a- 4085

y(n-en$f- 4071

Nå≈[- Nå≈([- Nå≈[- Nå≈([-


{MV}dharma-sa˙bhoga three practices fy#n! fy#n! fy#n! fy#n!
doctrinal resources; resources with respect to be; be there; exist; go; come
fy]-d$- 4072
doctrine; resources in terms of phenomena Check tenses {T}

y(n-v-v(rn-Nå[(≈ -Ô·en-a- 4059


annotations{N}
fy#n-a-f-ven-a- 4086

fy#- 4073

Nå≈[- Nå≈([- Nå≈[- Nå≈([- {C}asa˙vidyam›na


{MSA}dharma-sa˙bhoga not be; not exist
fy#! fy#! fy#n! fy#n!
completion of doctrinal resources {C}which does not exist; non-existent; since he
go; come has not got
y(n-v-v(rn-Nå[(≈ -Ô·en-a-‰X]^ -f#-zy[-a- 4060

fy#-d- 4074

fy#n-az#-h°- 4087

zy[- zy[- y[- y[-


{MSA}dharma-sa˙bhog›viccheda
fy#! fy#! fy#n! fy#n! when it was
go; come
not cutting off the continuum of completion of
fy#n-l*n-dR#-d- 4088

doctrinal resources will be there


{C}astit›
fy#-f- 4075

y(n-v-v(rn-Nå[(≈ -Ô·en-ac-fj[-a- 4061

{C}existence; beingness; 'there is'; 'it is'


{MSA}dharma-sa˙bhoga˙ karoti {C}aŸru; {C}b›˝pa
fy$- 4089

completion of doctrinal resources tear


{C}o˝˛hat›
fy#-f-;[-a- 4076

y(n-v-n$]-zdX]# -a- 4062

{C}lips
{C}pary›tta-bh›˝pa
[dX^r- zdX#]- sX^r- sX^rn- fy*-az#-N“-* 4090

{C}his tears dried up


{C}dÒ˝aka
Dam˝˛asena
fy#-fz#-pv-d- 4077
{C}defamer; defame
Comment: Also known as Da˙˝˛r›sena,
y(n-v-n*c-N‘-f*[-a- 4063
{C}khe˛a Di˝˛asena, Da˙˝˛asena, Da˙˝˛r›sena,
{C}spittle Da˙˝˛asyana, and so forth.
{MV}dharm›matsaritva
fy#]-d$- fy*-d-
4078 4091
not miserly with respect to the
doctrine/phenomena {T}
{C}k›ca {C}da˙˝˛r›

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

y(n-v$en- commentator on Vasubandhu


4066

v¸ddhipr›pta
order
increase

Tenses: future, present, past, imperative 136


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

fy*[-a-[fc-vf-az#-n*fn- fy(e-R^c- fy(e-o^-Ï[-dXr^ -


4093 4104 4116

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

SW added this entry. Get {MSA}agra-bhÒtat›


supreme; best; superior
example from Ship? T D z e;$r- zj‹]- d;$r- ;$rn-
fy(e-R^c-v$n- 4106
851.2 & Das 436.2 {L}par›mar˝a
judgement; misconstrue; seize; remember;
fy(e- {MSA}agra-janmat›
4095

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

l^e- zu$e- l^en- l^en-


{C}parama
{MSA}agra-dharma-prav¸tti {C}uttama; {C}paramam; {C}agratas; {C}agratu
supreme; highest; best
enter into the supreme doctrine supremely; greatly; thoroughly; completely
{C}highly; exceedingly; completely; foremost;
{C}in front of; summit; foremost; great; highest;
fy(e-e#-[e-ac-fy(e-o^-zj‹]-a- 4097
most; farthest; deepest; most excellent; highest
best; supreme; unsurpassed; utmost; finest; very development
fine; very
e;$r- zj‹]- d;$r- ;$rn-
fy(e-zsen-d[*-d-dX[* - 4122

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

like the best {C}the highest (possible degree of perfection);


{C}like those of an excellent cow superiority; highest possible state; heights;
{MSA}pravara
foremost; in the first rank
fy(e-e#-Nåv&ç -Nœ-^ 4101
supreme; best; highest
fy(e-o^-dØ]-a-x#]- 4114

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

e;$r- zj‹]- d;$r- ;$rn-


fy(e-e#n- 4103

{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

Tenses: future, present, past, imperative 137


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

fy(r- fy([-a-dX-dc-z(n-ac-zR^c- fy([-N∂]#≈ -


4128 4141 4154

fy(r-! fy(r-! fy(rn! fy(rn! {C}pÒjanıya {LCh}yajña; {LG}yajñadatta


worthy of offerings; worthy of reverence; sacrifice; Yajñadatta [p.n.]
{MV}prak˝ip-: {MV}prak˝ipet
worthy one
jump [e-az#-fy([-N∂≈#]-
{C}worthy of being worshipped; worthy of
pure sacrifice
fy(r-dc-dX[* -t#r- 4129
worship

fy([-z(n- 4155

fy([-a-dX[* -a- 4142


{C}upak˝ipeya(?)
{C}would jump off(?) worthy one; Arhat; the founder of Jainism
{C}pÒjayati
fy(rn- 4130
offers; revere
zye- 4156

{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

dË([- Ë([- dË([- Ë([- fy([-az#-y(-e- 4147


eben! zyen! dben! zyen!
expression of worship vivarta; so sor 'chags pa = {MSA}pratideŸan›
{C}pÒja-vidhi
to confess; reveal [non-virtue]
fy([-i#[- 4134
rite of offering; rules for offering

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

zyen-ac-dX[* -a- 4162


{C}caitya-bhÒta
reliquary; build a reliquary dË([- Ë([- dË([- Ë([- {C}pratideŸayati (=g¸hıta-bodhicitta-parity›g›t
{C}a true shrine = praty›patti-bal›t = k¸ta-p›padeŸan›n)
a statement of speech expressing worship
fy([-a- confess; reveal
4137

fy([-ac-dË([-az#-x$v- 4150

{C}confesses his error; see their error


{LCh,C,L,MV,MSA}pÒj›; {MSA,MV}pÒjana;
zyr-d- 4163
{MV}pÒjan› dË([- Ë([- dË([- Ë([-
offering; offer; revere; honor; please through object of expression of worship{Lati}
offering; worship dtr-! zyr-! dtrn! y(rn!
fy([-ac-dX-d- 4151

{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

fy([-a-[r-V“]-az#-p*e-a-y*]-a(z-# y(n- yang dag mchod byed = {MSA}sa˙m›nayati


4140

(sam Ωman)
{MSA}pÒjopasa˙hita-mah›y›na-dharma offer; worship; revere
great vehicle doctrines connected with
offerings

Tenses: future, present, past, imperative 138


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

zy[- zyd-a- zyv-a-


4164 4172 4178

zy[- zy[- y[- y[- (to be dtd! zyd! dtdn! zydn!


{C}mrak˝a
zyv! zyv[! yv! yv[!
tshul khrims 'chal pa = {MSA}du¯Ÿıla
db[- zy[- db[- b([-
cut) or {MV}upadiŸyante;
{MV}upadiŸ-;
{MSA}deŸan›; {C}bh›˝ate (=abhasate); sÒcatı
concealment faulty

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

(pra Ωjñ›): {MSA}prajñapyate


h$v-„#fn-zyv-dz#-[}#-f-
make; construct [e.g., a mudr›]; arrange [e.g., stains of faulty ethics
db[- zy[- db[- b([-
as will be explained
the legs in a meditation posture]; formulate re-zyv-er-[}]-Nč-d-
get examples: phyag rgya
senseless chatter -- saying whatever comes to
zy[-a- 4166

bca'; rkang pa sems dpa'i your mind{TGP 77}


skyil krung du bca'; khrims
zy[- zy[- y[- y[- (to be zyv-d-h$v-„#fn- 4182

su bcas pa. Same as added


db[- zy[-
cut) or{C}sÒcan›;
{C}bh›˝yati; db[- b([-
{L}samuccitti;
{C}ucchinna; {MV}prak›Ÿana; {MV}vakt¸
to "bca' ba" and "bcas pa". {L}dau¯Ÿılya
faulty ethics
zyz-dc-fj[-a- 4174
(1) to be cut; (2) to explain; to comment
zyv-dz#-b*n-cd- 4183

{C}teaches; indication; interrupt; cut off;


perserve; carries; {GD:247} [critical] dtz! zyz! dtn! zyz! {C}dau˝prajñ›
explanation {MSA}prajñ›payati faulty wisdom
make; construct {C}stupid(ity)
zy[-az#-h*- 4167

zyc- zyv-h$v-Ì·f-az#-[}-# dCv-


4175 4184

db[- zy[- db[- b([-


when explaining/setting forth
{C}teaches; indication; interrupt; cut off;
zyc! zyc! zbc! zbc! or to free{MSA}dau¯Ÿıly›bhoga-vaimalaya
from the stains of faulty ethics
perserve; carries; {GD:278} theoretical
explanation; {GD:528} critically speaking
rise,
appear; start
dawn; bc!reflect;
shine;
themselves; manifest
zyc[! zyc! zy#-
present 4185

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

with respect to the non-appearance of other


explain; set forth
appearances ...{TGP 24}
{C}one who demonstrates about to die
Check tenses {T}
zy[-dX[* - zy#-zs(-
4169 4187

zyc-d- 4176

db[- zy[- db[- b([- {C}uday›ti


{C}cyuti; {C} cyavana
deŸika{MSA} transmigrate; transmigration; death; die
appear; dawn; shine; reflect.
explainer; commentator {C}decease(d); fallen away from; decease

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}

Tenses: future, present, past, imperative 139


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

zy#-zs(-d-[r-Nœ-*≈ d-[r-f#-Nœ-*≈ d- zy#r-d- u#-Nœ[-[^-Nƒnç -a-[*-Vøc-dX[* -a-


4190 4204 4214

{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

bind; fetter; {MSA}yathokta˙


{C}acyuti {C}imprisonment; bond; bondage; joined as it is said
no rebirth together by this is often translated with quotation marks
{C}no decease n*fn-t]-pfn-t[-zw(c-dc-zy#r-d-]#- u#-Nœ[-[^---l*n-en$rn-a- 4216

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

{C}as it has been explained


mara˚›nitya y#rn!
(1) to bind; (2) structure
u#-NI[* - 4219

impermanence of death{Lati}; imminence of [*z#-dNœ≈*[-c#f-R#-zy#rn-]#-


death y›vat
the structure of the stage of generation
as much as; as great as; as many as; however
zy#-d-f*[-az#-N´-( 4195

zy*v-d- 4207
much; however many
{C}am¸tasya-dv›ra
u#-NI[* -a- 4220

door of deathlessness y*v! zy*v! y*v[! zy*v[! (to


{C}'the door to the' undying ya¯ k›Ÿcana
cling,
fixation be attached to) varieties; the varieties [i.e. conventional
zy#-dz#-[^n-dXn-a- 4196

h‹e-gf-v-zy*v-d- truths]

u#-NI[* -a-f∑*]-az#-’f-f∑*]- 4221


{C}k›la-gata a fixation on mere words{MSI-444}
{C}have died; (when he) has died
zy(v-d- 4208

f∑*]- f∑*]- f∑*][- f∑*][-


zy#-dz#-[^n-dXn-ac-R^c-]- 4197

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

the other being exalted knower of all aspects


{C}mara˚a-avasth› dt(! zy(n! dt(n! y(n! (to that knows the ultimate truth (ji lta ba mkhyen
pa'i rnam mkhyen)SW: SW: have we
{C}(until) his death
make,
tshul build) legs par 'chos pa
'chos = {MSA}kuhan›; changed translations of 'ji
zy#-dz#-h°- 4199
= {MSA}pra˚ihita
snyed pa' and 'ji lta ba' from
{T} to make, build
{MSA}mara˚a-k›la "varieties and modes" to
u- 4210
time of death
u#-NI[* -a-Ø(en-az#-f∑*]-a- 4222

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#-NI[* -a-e;#en-az#-x*-b*n- 4223

u#-Nœ[-dNø]-a- 4212

... as in the stages of death y›vajjñ›na


dNø]- Nø]( - dNø][- Nø]( [- exalted knower of the varieties
zy#-nC[# - 4202

{C}yath›-anuŸi˝˛a
u#-NI[* -x([-a-x#[- 4224

the death state {C}as instructed


y›vat(t›)
zy#r-eCv( - u#-Nœ[-[^-
4203 4213

{C}as great; as much; as long as; until


zeC(v- zeC(v[- eC(v- eC(v[- as it is said ...
u#-Vø-u#-Vøc---[*-Vø-[*-Vøc- 4225

bondage and liberation


{C}yath› yath› … tath› tath›
{C}as ... so

Tenses: future, present, past, imperative 140


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

u#-Vø-d- u#-Vø-d$c-eCd^ -az#-b*n-cd-W#n- u#-Vøc-z[([-a-dl#]-


4226 4236 4247

{MSA}yath› zeC^d- zeC^d- zeC^dn!eC^d- eC^dn- {MSA}yathe˝˛a


the mode; law; how; ultimate truth; exactly; as one wishes; as he/she wishes
{C}yath›-adhika (=yena madhya-m¸dv-›din›
mode [of existence] pr›kare˚a-adhikay›-adhimukty› samprayukt›
u#-Vøc-z[([-a-dl#]-[^-e]n- 4248

y› prajñ› s›-api yath›dhik›)


u#-Vø-d-f∑*]-az#-’f-f∑*]- 4227

how it is established (by exalted wisdom) {MSA}yath›-k›ma˙ viharati


f∑*]- f∑*]- f∑*][- f∑*][- {C}using to the fullest extent stay wherever he wishes

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

that knows conventional truths (ji snyed pa


mkhyen pa'i rnam mkhyen)SW: SW: have {C}atha {C}yatheccham; {MSA}yathe˝˛a
we changed translations of [what-like]; how; just as; what as one wishes
'ji snyed pa' and 'ji lta ba' {C}but; moreover; as; however; but when; of; {C}wherever he wishes to
concerning
u#-Vøc-z[([-dl#]-dNø]- 4251
from "varieties and modes"
[(]-u#-Vøc-x#]-l*-]-
u#-Vø-d-u#-dl#]-[^- 4228

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#-Vøc-i*-dc-v*]-a-f*[-ac- N‘r- N‘r- N‘r- N‘r-


4240

{C}yath›vat; {C}yath›vatt› {MV}yath› pratibh›sate


exactly; as it really is {C}anup›d›ya
just as it appears; in the way it appears; as it
{C}fact; in accordance with fact; which exists; {C}without further clinging appears
the state of reality such as is actually is
u#-Vøc-Ø(en-az#-y(n-’f-ac-dle-a- 4241

u#-Vøc-N‘r-d-zdXr^ -d- 4254

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#-Vøc-dXr^ -d- 4255

e[en- z[(en- doen!dØen- p(en-


yath›vat(t›) {MSA}tath›-bh›vo yath› kalpyate (na-)
exactly; as it really is zdX^r- zdX^r- dX^r- dX^r-
does not exist in the way it is imputed [to exist]
{C}fact; in accordance with fact history
u#-Vøc-fp(r-d- 4243

u#-Vø-d-e;#en-az#-x*-b*n- u#-Vøc-dl*[-a-dl#]-
4233 4256

yath› d¸˝˛i (=yath›d¸˝˛a); {MV}yath› d¸˝˛a˙


yathavajjñ›na {MSA}yathe˝˛a
{C}in accordance with what he has seen
exalted knower of the mode as one wishes
u#-Vøc-fp(r-d-dl#]-[^- 4244

u#-Vø-dc- u#-Vøc-dl*[-a-dl#]-[^-
4234 4257

yath› d¸˝˛i (=yath›d¸˝˛a)


{MSA}yath› {MV}yatheccha˙
{C}in accordance with what he has seen
the mode; law; how; ultimate truth; exactly; as one wishes
u#-Vøc---z[#-Vøc- 4245
mode [of existence]
u#-Vøc-dnen-a-dl#]-[^-i*-dc-zeC-( d- 4258

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

x(]-o]-u#(-Vø^-d$-[r-V“]- how is it that ...?{S 1}


{C}atha (=yath›)
what qualities did he possess?
{C}but; however; moreover; but if; but when;
Check Sanskrit {M 5.pin}??? {T} in; at; as; "as like"

Tenses: future, present, past, imperative 141


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

u#-f-u#-dl#]-az#- u#-dl#]-b^en- fu$e-


4260 4271 4285

... which is just like {C}yath›-›vedhyam {LCh}anta; {MSA}avas›na


{C}as he intends to hit end
u#-gf- 4261

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

and lowliness{MSI 443.2}


rn-
fu$e-o^- 4286
{C}y›vat
it is said to differentiate the extent to which they [what-exist]; as long as
meditate and how they meditate{TGP} {MSA}ante
u#-nC[# -[^- 4274

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

u#-nC[# -[^----[*-nC[# -[^---- 4275

{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#-nC[# -a- 4276

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

u#-nC[# -h·z-# dc-[^- 4277

by that much; then; how much?


{C}j›vaj-jıva˙ ti˝˛han final summary
u#-gf-l#e- 4264

{C}all their lives; during his entire life


zuf- 4291

how many?
u*- 4278

{C}m¸du; {C}m¸dutva; {C}mañju


u#-dl#]- 4265

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

"thinner" = weaken Comment: According to er-Ôhül


{C}y›th›tmya ei#n-N‘r-e#-Nåç(n-a-u*-nCd-c$-n(r-dz#-c#f-a- Ío-sang-pün-tsok, "smooth" ('jam, mañju)
{C}true character indicates that Mañjushrı is devoid of the
the stages of gradual diminishment of dualistic
roughness of the obstructions to liberation
appearance{PGP 75}
u#-dl#]-i#[- 4267
from cyclic existence and the roughness of
u(-]r-a- 4281
the obstructions to omniscience. This is not
{MSA}tathat› the Bodhisattva Mañjushrı but the one that is
thusness a now defunct Tibetan Buddhist school refuted the physical manifestation of the wisdom of
by Dzong-ka-ba in the mind-only section of the all Buddhas.
u#-dl#]-[^- 4268

Essence of the Good Explanations


zuf-a- 4293

{MSA}yath›-vat
u(-d(- 4282

just as; like; as {C}m¸du; {MSA}m¸duk›; {MSA}madhura;


{LCh}›rya; {C}sv›min {C}Ÿlak˝˚a(tva); Ÿlak˝˚atva
u#-dl#]-f#]-a- 4269

lord; master; Elder [i.e., AtıŸa] softness; soft; smoothness


{C}ayath› get dates {C}low; dull; weak; supple; tender(ness);
smooth
not like; unlike
u(-d(-Ë*- 4283

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]

Tenses: future, present, past, imperative 142


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

zuf-a(c-Nƒ-ç zuv-dc-zR^c- zu#e-Ø*]-R#-p-NI[-[r-d”z-gf-R#-sXc# -


4296 4306 4317

{C}m¸du-bh›˝in {C}tulayati {C}loka-vyavah›ra-sa˙ketam up›d›ya


{C}soft in speech comprehend because of the conventions and expression of
{C}comparing; comparison; weighing up; the world
zuf-[av- 4297

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

comprehender {C}loka-vyavah›ram up›d›ya


mañjugho˝a depending upon worldly conventions
zu#e- 4308

Mañjugho˝a [p.n. of the Buddha of wisdom]; {C}in reference to the conventional


Manjughosha expressions current in the world
el#e zu#e db#e b#en!
zu#e-Ø*]-R#-p-N‘[- 4319

zuf-[dXrn-fy(e-Vµ-z([-;*c- 4299

{MSA}n›Ÿa; {N}vinaŸa; {MSA}vinaŸyati;


{C}mriyate; {C}bhidyate (=bhindati) {C}loka-vyavah›ra
Jam-yang-chok-hla-o-ser (circa 15th c.),
to disintegrate; disintegrate; destroy worldly convention
textbook author of Dak-tsang-ra-wa-dö-ba
(stag tshang rwa ba stod pa) Monastery {C}dies; break; break up; broken by; is broken {C}worldly conventional expression
up
zu#e-Ø*]-R#-[(]-dX[* -a- 4320

zuf-[dXrn-dl[-a- 4300

Check Tenses {T}


{C}loka-artha-k›ra
zu#e-dNœv- 4309
Jam-yang-shay-ba (1648-1721), principal
textbook writer for Gomang (sgo mang) one who acts for the sake of the world
College of Dre-flung ('bras spungs) Monastic {LCh}sa˙varta-kalpa {C}promoter of the world's weal
University aeon of destruction
zu#e-Ø*]-R#-d[*-d- 4321

zuz- zu#e-Ø*]-
4301 4310

{MSA}laukika … saukhya; {MSA}saukhya …


{C}indr›yudha {C,MSA,MV}loka; {MSA}laukika; laukhya
{C}rainbow {MSA}laukya; {L}lokadh›tu; {C}jagat; happiness of the world; worldly happiness
{C}jagatı
zu#e-Ø*]-R#-s$]-n$f-h·en-a---f#-z[([-a- 4322

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

elv! zuv! dtv! zuv[! worldly activity


dÔd- Ô·d- dÔdn- Ô·dn- zu#e-Ø*]-fe(]-a(- 4324
{C}tulana; {C} -m›na
to comprehend; measure lokasa˙v¸tisatya
{C}assessment; what measures worldly concealer-truths; worldly conventional {C}loka-n›tha
truths protector of the world
zuv-a- 4304

{C}savior of the world


zu#e-Ø*]-wfn- 4312

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

elv! zuv! dtv! zuv[! f∑*]- f∑*]- f∑*][- f∑*][- a˝˛alokadharma


{C}loka-vidu
{C,MSA}tulan›; {C}tulayati eight worldly concerns
{C}world-knower
comprehend
zu#e-Ø*]-d[*- 4327

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

object comprehended and comprehender


{MSA}loka-samatıta
[*-w(-]-i#[-zuv-dz#-;e-f*[-W#-x*-b*n- {L,MSA}loka-dh›tu
supramundane
an uncontaminated exalted wisdom which world-system; world system
zu#e-Ø*]-z[n-a- 4329
comprehends suchness
zu#e-Ø*]-R#-p-NI[- 4316

{MSA}lokottara
lokavyavah›ra
supramundane
worldly convention

Tenses: future, present, past, imperative 143


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

zu#e-Ø*]-N“e^ -dN®v-d[e-i#[- zu#e-Ø*]-az#-vf- zu#e-Ø*]-vn-z[n-az#-n*fn-gf-


4330 4343 4356

{MSA}du¯kh›tmaka … loka laukikam›rga Supramundane Mind-Only


the nature of the world is suffering; natural mundane path Comment: A syncretic system propounded by
suffering of the world Dol-flo-fla hay-rap-gyel-tsen. Synonyms
zu#e-Ø*]-s-c(v- 4344

include Ultimate Mind-Only (don dam pa'i


zu#e-Ø*]-e]n-a- 4331

{L}para-loka sems tsam), Final Mind-Only (mthar thug gi


{C}loka-sanniveŸa; {C}loke sanniveŸa sems tsam), and Great Middle Way (dbu ma
next world; dying; death
chen po).
abiding in the world
zu#e-Ø*]-[dr-sXe^ - 4345

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

{C,MSA,MV}laukika {MSA}trai-dh›tuka … sukha


{MSA}atilaukikı
worldly; mundane happiness of the three worlds
non-worldly
z[([-az#-zu#e-Ø*]-az#-i(]-f(rn- zu#e-Vø- 4359

zu#e-Ø*]-cr-zez-d- 4347

worldly desire realm afflictions{PGP 69}


ordinary being dVø- Vø- dVøn- Vø(n-
zu#e-Ø*]-a-[r-zu#e-Ø*]-vn-z[n-a- 4333

satk›yad¸˝˛i
zu#e-Ø*]-v- 4348

{MSA}laukikı lokottar› view of the transitory collection [as a real I


mundane and supramundane and mine]; the view of the transitory
in the world

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

- {MSA}laukika … Ÿr›vaka-pratyekabuddha {MV}loka-prasiddha


well known to the world
el#e zu#e db#e b#en!
{C,L}vin›Ÿa; {C}n›Ÿa; {C}bhedana;
worldlings, Hearers, and Solitary Realizers {GD:158} reknown to the world {C}bhidyate (=bhindati); {MV}bhaºga;
zu#e-Ø*]-v-eCen-az#-cen-a- {MSA}bhaºgura;{C} rÒpa˚a (=rÒpa);
zu#e-Ø*]-az#-wfn- 4335

{C}lujyate; {C,MSA,MV}vyaya (={C}nirodho);


extended objects which are reknown to the disintegrating; disintegration
worldly realm world{GD:158} {C}destruction; to be easily broken; crumble;
division of rags pa, also see: bstan bcos la
zu#e-Ø*]-az#-y(n- passing away; fall; breaking (up); breaks (up);
4336

grags pa is (not) broken by; is broken; {GD:319}


{MSA}loka-dharma perishable
zu#e-Ø*]-v-NIr# -dÌ°-d- 4350

worldly phenomena; worldly doctrines N®c-R#-e]n-y-zu#e-a-


{L}lok›nuka˙pa
zu#e-Ø*]-az#-y(n-W#-fy(e- 4337
the former factor of stability disintegrates
concern for the world; sympathy for the world
Comment: definition of compounded
{LCh}laukik›gradharma; laukik›gryadharma
zu#e-Ø*]-vn-z[n-a- 4351
phenomenon ('dus byas)
supreme mundane qualities
Check tenses {T}
{LCh,C,MV,MSA}lokottara; {MSA}lok›tikr›nta
zu#e-Ø*]-az#-y(n-fy(e- 4338

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

{MSA}lokottara-jñ›na; {MSA}lokottara … jñ›na


supramundane exalted wisdom {C}avivarta; {C}asra˙sanat›
e;$r- zj‹]- d;$r- ;$rn- non-disintegrating
zu#e-Ø*]-vn-z[n-az#-x*-b*n-D√-]-f*[-a- 4353
{MSA}sam›dhi-traya … laukika {C}it cannot be overturned; idefatigability
the three worldly meditative stabilizations
zu#e-az#-dNœv-a- 4363
{MSA}lokottara … anuttara … jñ›na
zu#e-Ø*]-az#-p-NI[- 4340

highest supramundane exalted wisdom


sa˙varta-kalpa
zu#e-Ø*]-vn-z[n-az#-x*-b*n-b#]-o^-’f-ac-[ aeon of destruction
4354
{N}laukika-sa˙vyavah›ra
worldly conventions{N}
e-az#{MSA}viŸuddha-lokottara-jñ›na-m›rga
-vf- zu#e-az#-y(n-t]- 4364

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-Ø*]-az#-x*-b*n- subject to passing away


4342

zu#e-az#-d[e-i#[-t]-x#]-az#-sXc# - 4365

{MSA}laukika … jñ›na; laukikajñ›na lokottaram›rga


worldly wisdom supramundane path
{C}sattva-d¸˝˛i (=s›dana-›tmakatv›t sattva¯)
{C}the (false) view that there are beings

Tenses: future, present, past, imperative 144


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

zu#e-ac-dR#[-a- zu#e-h·en-v-Vø-d-i(]-f(rn-a-t]- zu#en-a-y*]-a(-f#-d;[-a-


4366 4376 4385

{C}apaharaka; {C}vik›ri˝ya(?) dVø- Vø- dVøn- Vø(n- {C}man›-bhaya-bhairav›˚i


destroy; disintegrate {C}great fears and terrors
{MSA}kli˝˛› sat-k›ya-d¸˝˛i¯
{C}remove; something to be undone
zu#en-a-dNø]-sXc# - 4386
having the afflicted view of the transitory

zu#e-ac-zR^c-o*- collection [as a real I and mine]


4367

dNø]- Nø]( - dNø][- Nø]( [-


zu#e-h·en-v-Vø-dz#-i(]-f(rn-az#-fh]-i#[- 4377

{C}vilayam; {C}upaiti; {C}nayati; {C}pr›yati; {C}bhaya-darŸana-artham


{C}pr›pu˚ati; {C}vrajati
disintegrating; will disintegrate dVø- Vø- dVøn- Vø(n- {C}in order to cause fear
{MSA}sat-k›ya-d¸˝˛i-kleŸa-lak˝a˚a
zu#en-a-[r-Nœeç -a-[r-[rr-d- 4387

zu#e-ac-zR^c-d- 4368

afflicted character of the view of the


transitory collection [as a real I and mine] {C}bhaya-bhairava-sa˙tr›sa
{C}bhidyati (=bhindati)
{C}fearful and terrible things
zu#e-h·en-v-Vø-dz#-de-yen- 4378
disintegrating; will disintegrate; disintegration
zu#en-a-dX[* -ac-dX[* -[(- 4388
{C}breaks (up); is (not) broken by; is broken
dVø- Vø- dVøn- Vø(n-
zu#e-ac-dX[* - 4369
{C}bhaya˙ janayati
predispositions of the view of the transitory
frighten
{C}pratisa˙harati collection
{C}generate fear
disintegrate Comment: In Mind-Only, these are
zu#en-a-f#-d;[-a- 4389
{C}draws back; withdraws predispositions causing generation of the
afflicted intellect(nyon yid, kli˝˛amanas)
zu#e-f*[- 4370

viewing the mind-basis-of-all (kun shes {C}bhaya-bhairava


rnam shes, ›layavijnana) and thinking, "I." {C}fear and terror
{C}alujyana; {MSA}na vyeti
zu#en- zu#en-a-f*[-a-
4379 4390
non-disintegrating
{C}not crumbling
{MV}bhaya; {N}bhaya˙kara˙; {MSA}(Ωtras): {MSA}abhaya; {MSA}nirbhayat›;
zu#e-f*[-e]n- 4371
trasyati; {MSA}bhaga (=bhaºga?); mi hjigs = {MSA}nirbhıta; {C}abhıru(tva); {C}bhaºga;
{MSA}nirbhı {C}viŸ›rada
{LCh}abhayagirika; {LCh}abhayagiriv›sin fear; frighten; fright fearless; fearlessness
Abhayagirika; Abhayagiriv›sin {C}breaking up; versed in; self-confident
zu#en-dtn-;#v-R#n-e](]- 4380

variant for 'jigs med gnas, or 'jigs med ri la


zu#en-a-f*[-az#-N´-ç 4391

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

the transitory collection [of aggregates] {L}loka-dh›tu


; disintegrating collection
worldly realm {C}pratisa˙harati
See: 'jig lta
frighten
zu#en-a- 4382

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

{C}fear(ful); peril; breaking up; trembling {MSA}tr›sa-h›ni


abandoning fear
dVø- Vø- dVøn- Vø(n- zu#en-a-V®- 4383

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

has and becoming destitute; (2) fear of


zu#en-f*[- 4395

sacrificing one's reputation; (3) fear of


dVø- Vø- dVøn- Vø(n- sacrificing oneself because one is afraid of abhaya; nirbhayat›; nirbhıta; abhıru
{C,MSA,MV}satk›ya-d¸˝˛i death; (4) fear of falling into evil; (5) fear of fearless
view of the transitory collection [as a real I addressing an assembly, especially of men of
zu#en-f*[-a- 4396
and mine]; view of the transitory collection [as high position
real I and mine]; view of the disintegrating Should these be put into
aggregates abhaya; nirbhayat›; nirbhıta; abhıru;
divisions?? {T} {C}acchambhi
reifying view;
zu#en-a-V®-vn-xr-[e-ac-z[n-a- 4384

fearless; fearlessly
{C}(false) view of individuality
{MSA}pañca-bhaya-samatikr›ntatva
zu#en-n$-c$r-d- 4397

completely transcend the five fears


See previous entry [frightened-as-fitting]; frightful

zu#f-a- 4398

clay; mud

Tenses: future, present, past, imperative 145


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

zu$-dc- zu$e-a- zu$e-az#-c#f-a-


4399 4404 4414

{C}adhy›lambate (=pratik›ºk˝itavy›¯) el^e zu$e dt$e y$e stages of entry{N}


{C}uphold; look for support in; catch hold of; {LCh,MSA,C}prav¸tti; {C}pravartate
zu$e-ac-zR^c- 4415

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

el^e zu$e dt$e y$e {C}produce; productive; arising; find


{LCh}avat›ra; {C,MSA,MV}(ava Ωt∂): satisfaction; strides forth; entrance; descent; {C}osaritavya
avatarati; {LCh}praveŸa; {MV}(pra Ωv¸t): depart; descend; fall into; enter into; enter on; engage; engagement; enter; entry
pravartate; {MV}v¸tti; {MSA,MV}prav¸tti; depart; functions; proceed; go away; set out for; {C}should plunge into
{MSA}vartante; {C}v¸ttimat; {C}kramate; take their leave; forms (habit); frequents;
enter; engage; apply; usher (into); engages
zu$e-ac-dX[* - 4417
proceeds; takes place; move forward; enters
{C}march on to; which reaches; enters (into);
(into); appear (among people); introduction;
descend; come back to; alight; fathoms; enter {MV}praviŸati; {MSA}(prati Ωpad):
worldly activity; proceeding; one can initiate
on; go into; views; step on; moves into; assail [*-Vøc-zu$e-az#-h°- pratipadyate; {MSA}pravartaka;
{MSA}pravartana
z([-env-fr(]-n$f-[^-zu$e-a- at the time of such reference{DASI 561.4}
engage; enter; apply
manifestly entering into the clear light zu%e-h°-et#e-o&-z„^v-
zu$e-dX- 4418

[*-]---v-zu$e-Wr- mistaking as one [what is actually not one, this


although that applies to ... being] in the context of [practical] application that which is to be entered into
{GD:247}
Other examples: snyoms par 'jug lang byed
zu$e-dX[* - 4419

zu$e-a-y[-a- 4405

nus pa dang -- one is able to enter into and


arise from …{TGP 86}; dkyil 'khor du bcug {MV}praveŸa; {MV}preraka
nas -- having ushered him into the zy[- zy[- y[- y[-
engager; means of engagement {T}
ma˚˜ala,{Ship 62a.2}; de'i shugs dang ldan {C}chinna-vartmin (=ni¯kleŸatvena
vaŸıbhÒtatvena)
zu$e-h$v- 4420
par 'jug pa mi 'gal -- it is not contradictory that
it operates within possessing the force of continuity cut off; cut off continuity
that{TGP 8}; ldang 'jug gnas gsum kyi gdangs {C}his course cut off mode of relating
-- the tone of the three: exhalation, inhalation,
zu$e-a-d[*-d-[r-e(-N√-dz#-[dr-[^-dXn- zu$e-el#-
4406 4421

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

place of engagement ? {T}


zu$e-c#f- 4423

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

engaging consciousness ? {T}

zu$e-az#-dX-* dCe- operative consciousness


4410

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

{GD:528} practical activities [enter-mind]; practical mind of


enlightenment; attitudes or aspirations
zu$e-az#-fh]-i#[- 4412

conjoined with actual practice


{MSA}prav¸tti-lak˝a˚a
characteristic of engagement ? {T} V“]-zu$e-e]n-en$f-R#-e[rn-
the tone of the three: exhalation, inhalation, and
zu$e-az#-el#- 4413

retention
basis of affixing; basis of engagement Compare: smon sems, aspirational mind of
enlightenment

Tenses: future, present, past, imperative 146


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

zu(-N´e* - zu(e-dX[* -el]-v-f-Vøn( -a- Ë*-dg$]-


4427 4438 4449

{C}l›sya certification that depends upon another {LCh}bha˜˜›raka


{C}musical show one of the three types of natural pervasion venerable; reverend; the Foremost Venerable
(rang bzhin khyab pa); for others see: rang [i.e. Maitreya]
zu(e- 4428

bzhin khyab pa
Ë*-dg$]-y(n-W#-‰Xv-fh]- 4450

ele zu(e dle l(e zu(e-h$v- 4439

sth›na{MSA}; {C}nik˝ipati (=p›tayati) Ë*-dg$]-a-


mode of positing; way of assigning
posit; establish; deposit; designate; put; set Jay-·zün Chö-„yi-gyel-tsan (1469-1546),
aside
zu(e-l#r- textbook author of Sera-jay monastic college
4440

{C}let drop; throw/put down; lays aside Need dates {T}


{C}sa˙sparŸana
Nø(r-i#[-v-Ì°-et#e-o^-fif-ac-zu(e-Wr-
Ë*-dg$]-a- 4451
positing; establishing; designating
although he sits in one pointed meditative {C}(touches) places
equipoise on emptiness... Ë*-dg$]-y(n-W#-‰Xv-fh]-
zu(fn- 4441

d[e-f*[-v-l^en-ac-zu(e-f#-]^n-az#-sX#c-c(- Jay-·zün-fla [Jay-·zün Chö-„yi-gyel-tsan]


(1469-1546), textbook author of Sera-jay
cannot constitute being absorbed in selflessness el(f- zu(fn- dt(f- y(fn- monastic college
zu(e-[qz- {LCh}h›na; {C}vidhamitva; {MSA}(upa Ωhan):
4429

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

realizational consciousnesses which are states SW added "overcome" to


arisen from stabilizing meditation Eng. definitions Dzong-ka-ba

zu(e-p%d-a- Ë*[-
4431 4454

zu(fn-a- 4442

can be posited {C}vismarati


el(f- zu(fn- dt(f- y(fn- {C}forget
zu(e-a- 4432

{C}h›na; {C}gh›ta; {MSA}vigh›ta;


Ë*]-yc! Ë*]-y*c! 4455
{MSA}dhva˙sana
ele zu(e dle l(e to destroy; suppress; overcome; destruction;
{MV,MSA}prati˝˛h›pana; {MSA}avasth›na; suppression nakedly
{MSA}avasth›pan›; {MSA}niveŸana; {C}forsaking; loss; conquer; subdue; x$v-’f-f*[-Ë*]-yc-[^-zj‹]-a-
{L}prasth›na conqueror; charm; magical formula; sacking; is the apprehension of objects nakedly and
posit; establish; set; assign; deposit; designate; sacked without aspect{LWT 106}
put; set aside; placement SW added "overcome" to
Check entry {T}
zu(e-a-el#- 4433
Eng. definitions
Ë*]-y*c-W#n- 4456

zu(fn-az#-]^n-a- 4443
basis of positing; bases that are being posited
[naked-great-ly]; nakedly
zu(e-a-cen-a- 4434

el(f- zu(fn- dt(f- y(fn-


Ë*]-a- 4457

{L}sthÒla the capacity to overcome


coarse; unrefined; stolid; large; massive; naked
zu(v-f(- 4444

tangible; heap; quantity; put; place


Ë*z-^ c#en- 4458

zu(e-ac-dX[* - a bird whose body is either white, red, black, or


4435

yellow, stays in trees, and has a beautiful voice vaiŸya


{L}prasth›na; {MSA}(Ωsth›): sth›payati merchant class
Ë*- 4445

certification; positing; establishment


Ë*n- 4459

method; procession; setting out {LCh}sv›mi


master; lord; leaders {C}pada
zu(e-ac-dX[* -a- 4436

after; subsequent to
Ë*-i#[- 4446

{MSA}niveŸaka; {MSA}niveŸin {C}word; verse; foot; tracs; tracks; verbal


certification; positing; establishment expression
the Master [i.e. Dzong-ka-ba] himself

zu(e-d- 4437

Ë*-d(- 4447

sth›na {C}bhart¸ka; {C}sv›min


placement master; lord; leader

Ë*-d(-v-zw(]-a- 4448

malice towards leaders

Tenses: future, present, past, imperative 147


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

Ë*n-∑d- Ë*n-p(d-N´-&≈ f-Vø-d$- Ë*n-[ae-


4460 4467 4474

anvaya-vy›pti p(d!zp(d- zp(d- p(d- zp(dn- {LCh}anum›na


forward entailment; forward pervasion inferential cognizer; inferential cognition;
the illusory-like state of subsequent
{GD:519} positive pervasion inference
attainment; illusory-like state subsequent to
one of the three modes (tshul gsum); the {GD:96} inference
meditative equipoise; subsequent realization of
others are: subject-quality (phyogs chos) and phenomena as illusory fh]-i#[!
reverse pervasion (ldog khyab); its form is:
(3) yin na (2) yin pa'i khyab -- being (3) Ë*n-p(d-a- 4468
cr-e#-Ø*]-Øen-xr-[e-v-dØ*]-]n-c]-e#-elv-dX-
entails being (2)
p(d!zp(d- zp(d- p(d- zp(dn- Vœ(e-R^c-v-f#-N√^-dz#-l*]-c#e
Ë*n-∑d-’v-f- 4461

p¸˝˛ha-labdha; {C}anupr›ptavanti Definition: a determinative knower which,


depending on its basis, a correct sign, is
normative forward pervasion; normative subsequent attainment
incontrovertible with regard to its object of
forward entailment {C}arrive at; reach
comprehension, a hidden phenomenon{TAK
one of the four types of normative pervasion
Ë*n-p(d-x*-b*n- 4469
4b.2}
(khyab pa rnal ma); for others see: khyab pa [dX*-d! 1 x#[-y*n-Ë*n-[ae 2
rnal ma; see also: khyab pa phyin ci log
p(d!zp(d- zp(d- p(d- zp(dn- eCen-az#-Ë*n-[ae 3 [r(n-Nø(dn-Ë*n-[ae
Ë*n-∑d-sX]# -t#-v(e- 4462
p¸˝˛ha-labdha-jñ›na Divisions: (1) inference through belief
exalted wisdom of subsequent attainment; (›pta-anum›na); (2) inference through renown
perverse forward pervasion exalted wisdom subsequent to meditative (prasiddha-anum›na); (3) inference by the
one of the four types of perverse pervasion equipoise power of the fact (vastu-bala-anum›na)
(khyab pa phyin ci log); example: whatever is Comment: This is one of the three divisions of
Ë*n-fp%]- 4470
a definiendium is necessarily not permanent inference (rjes dpag)—inference through
(mtshon bya yin na / rtag pa ma yin pas power of the fact (dngos stobs rjes dpag),
{LCh}anurÒpa
khyab); for others see: khyab pa phyin ci log; inference through renown (grags pa'i rjes
see also: khyab pa rnal ma similitude; concordant with
dpag), and inference through belief (yid
---[r-fif-a-Ë*n-fp%]- ches rjes dpag). Inference is one of the seven
Ë*n-zeC( y(n-N´-( Ë*n-zeC-( 4463

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

concomitance since this is a similitude of mental isolation


...{TGP 39}
Ë*n-zeC(-[r-V“(e-a- zdX^r- zdX^r- dX^r- dX^r-
concomitance and difference [are the [dX*-d! 1 Ë*n-y(n-W#-Ë*n-fp%]! conceptual consciousness that arises subsequent
characteristics of the innate apprehension of a to inference
particular (Sa skya chok ldan)] {GD:260};
2 cr-x#]-az#-V“(e-y(n-W#-Ë*n-fp%]! Comment: This is an instance of a conceptual
positive and negative concomitance {GD:275} 3 cr-f-x#]-az#-V“(e-y(n-W#-Ë*n-fp%]! consciousness arisen from inference (rjes su
dpag pa las byung ba'i rtog pa).
Ë*n-zu$e- Divisions: (1) concordance with concordant
4464

phenomenon; (2) concordance with isolate


Ë*n-[ae-e#-Ø(e-a- 4476

[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-zu$e-sv-y*c- concordant with ba'i rtog pa), conventional conceptions (kun


4465

{C}with reference to rdzob kyi rtog pa), inferential conceptions


most followers (rjes dpag gi rtog pa), conceptions arisen
Ë*n-zp(d- 4472

from inference (rjes dpag las byung ba'i


Ë*n-p(d- 4466

rtog pa), memory conceptions (dran pa'i


p(d!zp(d- zp(d- p(d- zp(dn- rtog pa), wishing conceptions (mngon 'dod
p(d!zp(d- zp(d- p(d- zp(dn- {MSA}anul›bha
Ë*n-[ae-e#-elv-dX- 4477

{LCh}p¸˝˛ha-labdha subsequent attainment


[after-attain]; subsequent attainment; state anum›naprameya
Ë*n-[}]- 4473

subsequent to meditative equipoise; attainment object of inferential comprehension


subsequent [to meditative equipoise] anusm¸ti
fp(r-vf-v-[dX*-]-ei#n-x([-[*-fif-dle-x*-b*n- subsequent mindfulness
[r-Ë*n-p(d-x*-b*n-[*-[*-x#]-az#-sX#c-
when the path of seeing is divided there are
two, because the exalted wisdom of meditative
equipoise and the exalted wisdom of subsequent
attainment are those{PGP}
I fiddled with translation of
example, please check {T}

Tenses: future, present, past, imperative 148


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

Ë*n-[ae-e#n-[}rn-az#-Ø(e-a-dt[-b*n- Ë*n-n$- Ë*n-n$-eo([-


4478 4488 4497

conceptual subsequent cognition induced by {LCh,L}anu {C}anuparınd›mi


inference after; subsequent focus; aim
Comment: This is one of the two types of afterwards; later {C}I transmit; I entrust
conceptual subsequent cognition (rtog pa
bcad shes): conceptual subsequent cognition
[r(n-n$-Ë*n-n$-d;$r-]n- Ë*n-n$-Ø(e-a- 4498

induced by direct perception (mngon sum actually being taken care of


{C}anuprek˝ita
gis drangs pa'i rtog pa bcad shes), an example is not really
examine; think
illustration of which is fix;
fix and conceptual demonstrative of meaning {T} {C}repeatedly consider
subsequent cognition induced by inference,
Ë*n-n$-[ez-dc-dX[* - 4489

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;

Ë*n-[ae-h[-f- thoroughly understood


4480

{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

See rjes su dpag pa'i tshad ma for definition realize; cognize


{C}understanding; recognition
‰X^- ‰X^- ‰X^- ‰X^-
Ë*n-d;$r- 4481

Ë*n-n$-Ø(en-ac-dX[* -a- 4501


{C}anuvicarita; {L}anuvicara
to be taken care of {C}infested by; roams along
[r(n-n$-Ë*n-n$-d;$r-]n- Ø(en- Ø(en- Ø(en- Ø(en-
Ë*n-n$-N´d&ç -a- 4492

{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

subsequent; after; afterwards


Ë*n-n$-zu$e- 4494

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

{MSA}p¸˝˛ha-labdha {C}comply with; imitate; last long; pursue;


subsequent attainment follow after; complies with; come to (where he
is); go likewise; go with; approached;
dNø]- Nø]( - dNø][- Nø]( [-
Ë*n-vn-p(d-a-zu#e-Ø*]-az#-x*-b*n- 4486
conformed to; keep moving; enter together {C}anuŸ›saka
with; entrance teach; indicate
p(d!zp(d- zp(d- p(d- zp(dn- {C}one who instructs
Ë*n-n$-dÈ*n-a- 4496

{MSA}p¸˝˛ha-labdha … laukika … jñ›na


Ë*n-n$-dØe-a- 4506

subsequently attained worldly wisdom {C}anupr›pta


attained; obtained dØe- Ø(e- dØen- Øen-
Ë*n-b*n- 4487

{C}reached {C}anuvitarkita
{LCh}anvayajñ›na investigate; analyze
subsequent knowledge {C}pondered on
Tenses OK?? {T}

Tenses: future, present, past, imperative 149


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

Ë*n-n$-dØe-ac-dR#-Nø-* Ë*n-n$-fp%]-a- Ë*n-n$-fp(r-


4507 4517 4528

{C}anuprek˝itavya {L}anulomika; {MSA,MV}anukÒla; yan dag par rjes su mthong = {MSA}(sam-anu


investigate; analyze {MV}›nukÒlya ΩpaŸ)
{C}should repeatedly consider concordant; similitude see; appear; subsequently see; subsequently
Combine with above {T} appear
Ë*n-n$-dØen- 4508

Ë*n-n$-zp(d-a- 4529

Ë*n-n$-fp%]-a-vn-dXr^ -dz#-x#[-dX[* - 4518

dØe- Ø(e- dØen- Øen-


{C}anuvitarkita zdX^r- zdX^r- dX^r- dX^r- p(d!zp(d- zp(d- p(d- zp(dn-
investigate; analyze {L}anupr›p-
concordant mental contemplation
{C}pondered on subsequently attain; subsequent attainment
Ë*n-n$-fp%]-az#-y(n- 4519

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

{C}miraculous admonition {C}one who courses in the logical sequence of


Dharma
Ë*n-n$-p-NI[-e[en- 4511
zdX^r- zdX^r- dX^r- dX^r-
Ë*n-n$-fp%]-az#-zdCn-d$- 4521

conceptual consciousness arisen from


e[en- z[(en- doen!dØen- p(en- inferential cognition
{MV}›nukÒlya-phala
{L}anuvyavah›ra Comment: This is one of the seven types of
concordant effect
subsequently impute conventional facsimiles of direct perception (mngon sum
Ë*n-n$-fp%]-ac- 4522
designations{S} ltar snang): mistaken conceptions ('khrul
ba'i rtog pa), conventional conceptions (kun
Ë*n-n$-p-NI[-z[(en- 4512

{C}anuloma(m) rdzob kyi rtog pa), inferential conceptions


concordant (rjes dpag gi rtog pa), conceptions arisen
e[en- z[(en- doen!dØen- p(en- {C}in agreement (with reality); in direct order from inference (rjes dpag las byung ba'i
{L}anuvyavah›ra rtog pa), memory conceptions (dran pa'i
Ë*n-n$-fp%]-ac-Nå[(≈ - 4523

subsequently impute conventional rtog pa), wishing conceptions (mngon 'dod


designations{S}
Ë*n-n$-[ae-az#-h[-f- 4533
Nå≈[- Nå≈([- Nå≈[- Nå≈([-
Ë*n-n$-p(d-a- 4513

{C}anugıtam ›padyate anum›na-pram›˚a


concordant practice
p(d!zp(d- zp(d- p(d- zp(dn- inferential prime cognizer; inferential prime
{C}imitates cognition
{MSA}anupr›pta
Ë*n-n$-fp%]-ac-dX[* - fh]-i#[!
4524
subsequent attainment

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; {MV}anukÒla; {MV}›nukÒlya


Ë*n-n$-[ae-ac-dX-d- 4534

concordant; similitude {C}anuvartayati

Ë*n-n$-fp%]-a- accord with; concordant with


4516
{C}anumeya
{C}comply with object to be inferred
Ë*n-fp%]! {C}measured; proved; inferrable
Ë*n-n$-fp%]-v-sX]# -t#-v(e- 4527

{L}anulomika
Ë*n-n$-[ae-dX- 4535

concordant; in accordance with {MV}anukÒl› viparyast›


perverse concordance {LCh}anumeya
object to be inferred

Tenses: future, present, past, imperative 150


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

Ë*n-n$-[aX[-a- Ë*n-n$-zdCrn- Ë*n-n$-zj‹]-


4536 4547 4557

[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

Tenses?? {T} [*n-N´ç(v-fn-Ë*n-n$-d;$r-dz#-dCf-;*-x*-b*n-”(-Ë*-v-


anusara˚a
Ë*n-n$-[aX[( -a- 4537

follow
db[!
He taught the brahmin Jñ›navajra, who was
{C}anucarati
Ë*n-n$-zdCv* -dtn-d:√e( -a- 4549

compassionately cared for by T›r› {GZ 67a.2}


analysis; subsequent analysis
{MV}s›nubandh› viparyay› SW added ex
{C}follow; pursue
perverse relation
Ë*n-n$-zj‹]-a- 4558

Ë*n-n$-[aX[( -az#-n*fn- 4538

Ë*n-n$-zdCv* -a- 4550

{MSA}anucara-citta e;$r- zj‹]- d;$r- ;$rn-


analytical mind; mind of subsequent analysis zdC*v! zdC*v! zdC*v[! zdC*v[! (anu Ωgrah): {MSA}anug¸h˚at; {MSA}anugraha
[after-to-grasp] compassionately care for;
Ë*n-n$-Nå[≈ -a! Ë*n-n$-[aX[-a- {L}anubandha; {C}anuparivartate
4539

relate; join; subsequent relation take care of; follow; believe


Nå≈[- Nå≈([- Nå≈[- Nå≈([- {C}pursue; revolve around; conform to [*n-N´ç(v-fn-Ë*n-n$-d;$r-dz#-dCf-;*-x*-b*n-”(-Ë*-v-
{C}anuvic›rita
Ë*n-n$-zdCv* -dXn-]n- db[!
4551

analyze; subsequently analyze


{C}anubandhayitv› He taught the brahmin Jñ›navajra, who was
{C}pondered over; reflects
compassionately cared for by T›r› {GZ 67a.2}
Check entry. Which is it?? {T} having related; having joined

Ë*n-n$-l^en-a- 4559
{C}has communed with
Ë*n-n$-zsCr-[e(n- 4540

Ë*n-n$-N∂c(≈ -d- 4552

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

Ë*n-n$-dXr^ -dz#-Ø(e-an-v#r-a(-et#e-o^-d;$r-d 4542


{C}avoid; get rid of; abandon; give up; reject

Ë*n-n$-f#-fp%]-a- e;$r- zj‹]- d;$r- ;$rn-


4554

{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}parye˝ati compassionately cared for by T›r› {GZ 67a.2}


seek; search for SW added ex
{C}anuk¸tim ›padyate
{C}searches (for); try to determine; seeks for;
accord with; be concordant
Ë*n-n$-d;$r-d- 4562

decides to look for


{C}imitate
Ë*n-n$-fp$]-az#-d;([-a- 4556
Ë*n-d;$r- Ë*n-n$-e;$r-! zj‹]! d;$r-! ;$rn!
Ë*n-n$-zdCr- 4545

{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

He taught the brahmin Jñ›navajra, who was


compassionately cared for by T›r› {GZ 67a.2}
{L,MSA}anus›ra; {MSA}anuparivartin

Ë*n-n$-d;$r-dz#-sXc# -[^- 4563


follow
{C}going to; following; consequence; result
for the sake of taking care of

Tenses: future, present, past, imperative 151


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

Ë*n-n$-x#-cr- Ë*n-n$-N√d( -az#-h$v- Ë([-dX[* -W#-h‹e-


4564 4574 4583

{C}abhyanumodita; {C}anumodayi; {C}anuŸik˝am›˚a-rÒpa dË([- Ë([- dË([- Ë([-


{C}anumodana; {C}anumokaku; the mode of learning; way of learning
{C}anumodyate expressive terms
{C}engaged in learning; engaged in regular
admire; sympathize with; empathize with
Ë([-dX[* -h‹e-e#-p*e-a- 4584
training
{C}enjoined; rejoicing; rejoice; jubilation; one
Ë*n-n$-dnf-a- 4575
who rejoices; is approved dË([- Ë([- dË([- Ë([-
Ë*n-n$-x#-cr-d- 4565

dnf! n*fn! dnfn! n(fn! vehicle as verbalizing words

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}rejoicing; jubilation; rejoice


V¨en-Q√e( -e]r- 4586

Ë*n-n$-x#-cr-dz#-f([-vn-dXr^ -d- 4566


dnC^r- nC^r- dnC^rn- nC^rn-
{C}anurak˝ya; {L,MSA}anurak˝a˚› dQ√e Q√e( dQ√en! Q√e( n!
zdX^r- zdX^r- dX^r- dX^r- protect/guard/keep/maintain/preserve/safegua read [hon.]
{C}anumodan›-sahagata rd [e.g., vows and pledges]
V¨en-b#]-o^-xrn-b#r-nCd-a- 4587

arisen from admiration; arisen from sympathy {C}which can be preserved(?)


with {C}p¸thu-tanu-jihvat›
Ë*n-n$-dN√d- 4577

{C}connected with jubilation {C}his tongue is long and slender

Ë*n-n$-x#[-cr-d---z#-x#[-v-dX[* -a- 4567


dN√d! N√d( ! dN√dn! N√d( n! V¨r-w^- 4588

{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

{MSA}anumodan› … ›Ÿaya n(r- n(r- n(r- n(r- {MSA}abhil›pa


thought of admiration; thought of sympathy {MSA}anugama defilement; filth; dirt
become; subsequently become; gone; passed
Ë*n-n$-x(rn-n$-d;$r-dc- V¨r( n-
4569 4590

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

{C}train regularly {C}jana-pada-k¸tya


{C}anugacchati {C}business concerning the kingdom
Ë([- 4580

know
V¨]( -b#r- 4592

{C}approach; conform to; follow (after);


regain; emulate; arrive (at); pursue; follow up
dË([- Ë([- dË([- Ë([-
{LCh}v¸k˝a
v›c;{GD:413} v›caka
Ë*n-n$-b*n-a- tree
4571
to speak; say; to express; state; expression;

{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([- Ë([- dË([- Ë([- {C}tejas


{LCh}abhidh›na; {LCh}abhidh›yin; {N}v›caka shine; glitter
n(r- n(r- n(r- n(r-
means of expression; expressor; expressive {C}majesty; beauty; splendor; flaming; piercing
{L}anugata; {C}anugacchati; {C}anugami˝yanti
{GD:439} signifier flame
become; subsequently become; gone; passed
See: brjod
dË#[-a-dR#n-ac-zR^c- 4594
{C}approach; conform to; follow (after);
Ë([-dX[* -W#-N´-ç 4582
regain; emulate; arrive (at); pursue; follow up;
be pursued dR#- dR#[- dR#n- R#n-
dË([- Ë([- dË([- Ë([- {C}m›nayati
Ë*n-n$-nCr^ -d- 4573

expressive term shine; glitter


{C}reveres
dnC^r- nC^r- dnC^rn- nC^rn- {GD:433} signifier
{L}anurak˝a˚› See: brjod; ? ? ? compare with: Vµf-f*c-dË#[-
protect/guard/keep/maintain/preserve/safegua brjod byed kyi sgra ??? blazing brightly
rd [e.g., vows and pledges] {PH}

Tenses: future, present, past, imperative 152


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

dË*- dË([- dË([-a-


4595 4603 4611

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

teaches; preach; speaks; says; declares; is expression; use verbal expressions


prescribed
{MV,MSA}sa˙pramo˝a; {MV}sa˙mo˝a; dË([-ac-dX-v-
{MSA}mo˝at›
dË([-W#n-f#-vr-d- 4604
with respect to what is to be expressed
forget; forgetfulness{DK 5.9}
dË([-a-i^r-d- 4612

dË([- Ë([- dË([- Ë([-


dË*[-W#n-[e(n-a- 4597

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

expressed in words dË([- Ë([- dË([- Ë([-


{C}vism›rayati (=amanasik›ra¯) {C}abhil›pa-m›tra
dË([-[^-f*[-az#-[r(n-a(- 4608

forget; forgetfulness mere statement; mere expression


{C}allow to be forgotten dË([- Ë([- dË([- Ë([- {C}mere talk

dË*[-dXr- 4601

dË([-a-fj[- 4617
inexpressible things

dË([-[(-t*n-dX- 4609

zdXr- zdXrn- dXr- zdX(rn- dË([- Ë([- dË([- Ë([-


Purification of Forgetfulness {C}vy›h¸ta
dË([- Ë([- dË([- Ë([-
speak; spoken; express; state; expressed;
dË*n- 4602
{C}vaktavya
stated
{C}should be called
{C}verbally expressed; expressed by words
dË*! dË*! dË*n! dË*n!
dË([-z[([-W#-q^]-v(r- 4610

to switch out of; to exchange


dË([- Ë([- dË([- Ë([-
speaker's intention

Tenses: future, present, past, imperative 153


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

dË([-az#-q^]-Ô·d- dË([-ac-;[- dË([-fj[-


4618 4627 4634

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

conventionalities (btags pa'i kun rdzob); (2) expressions


mental conventionalities (shes pa'i kun
dË([-dX- 4628

rdzob); (3) verbal conventionalities (brjod dË([- Ë([- dË([- Ë([-


pa'i kun rdzob). Jik-may-dam-chö-gya-tso already explained; already explain; previously
also identifies "imputational conventionalities" dË([- Ë([- dË([- Ë([- explained{LG 30.3}
as imputational natures that are imputed by {LCh}abhidhaya; {N}abhidheya; {N}v›cya
i- 4636

conceptuality to be truly existent whereas object of expression; subject discussed; subject


matter; object expressed; object verbalized;
dË([-az#-’f-a- 4619
{LCh,C}matsya
explicit teaching
fish
{GD:393} signified; {GD:433} object of
dË([- Ë([- dË([- Ë([- signification y$-vn-i-V“]-dz#-h$v-[^-
{L}ucc›ra˚›k›ra
aspects of expression dË([-dX*[-dË([-dX- in the manner of a fish rising from water{TGP
62}
signifier-signified; expresser-expressed
dË([-az#-de-yen- 4620

{GD:393} Check example; it had na ldan ba'i


tsul du?? {T}
dË([- Ë([- dË([- Ë([- [r(n-W#-dË([-dX-
i-eC-( {µ-Vøc- 4637

{MSA}jalpasya v›san› direct object of signification {GD:434}


predispositions of verbalization
dË([-dX[* - 4629
{C} n-yagrodhavan

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

dË([- Ë([- dË([- Ë([- {LCh}abhidh›yin


{C}bhaºati expressor; expressive; means of expression {C} n-yagrodha-parima˚˜alat›
{C}preaches; report; teach! {GD:393} signifier {C}the circumference of his figure is like that
dË([-dX*[-dË([-dX- of the fig tree
dË([-ac-dX- 4622

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

dË([-ac-dX-d-f-x#]-a-i#[- Maitreya’s “Ornament for Clear Realization”]


4624

dË([- Ë([- dË([- Ë([- SW added this entry. {PH}


v›caka-v›cya
dË([- Ë([- dË([- Ë([- author? Nya Lo-tsa-wa?
{GD:393} signifier-signified;
{MSA}avaktavyatva expresser-expressed
i-[r-i^r-f-dnCn* -az(- 4641

inexpressibility; ineffability
dË([-dCv- 4632

dË([-ac-dX-d-v- 4625
to [absurdly] confuse fish with turnnips
dË([- Ë([- dË([- Ë([- i-a- 4642

dË([- Ë([- dË([- Ë([- unpredictable


with respect to what is to be expressed {C}dhıvara
dË([-f*[- 4633
{C}fisherman
dË([-ac-dXz-( 4626

i-[d(]-q^]-[ez-[av 4643

dË([- Ë([- dË([- Ë([-


dË([- Ë([- dË([- Ë([- {C}avy›h›ra; {MSA}nirjalpa
{MV}vaktavya {GD:310} Nya-bon-gun-ga-bal (1300-1380
inexpressible; not expressed; ineffable; not ce.)
should be expressed stated
ie-c*-vn- 4644

{C}ekaika
{C}each one; a single one; one single; each
single

Tenses: future, present, past, imperative 154


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

i]- i]-p(n-W#-N´f( -vf-dc-y[-f*[-vf- i]-p(n-W#-fpc-sX]# -az#-vf-


4645 4651 4658

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

the afflictive obstructions which are to be meditation;


{C}Ÿr›vaka-sa˙gha abandoned by the path of meditation {T} Hearer's clear realizer of truth prior to
[dX*-d! i]-p(n-W#-N´(f-vf-y$r-r$z#-y$r-r$-]n-y*]-
community of Hearers
a(z#-y*]-a(z#-y*]-a(z#-dc-[e^- r(-d(-N´(-]n-[dX*-]! i]-p(n-W#-fp(r-vf-fif-
i]-p(n-W#-[eC-dt(f- 4648

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

Hearer's path of meditation; (2) exalted wisdom


meditation; see nyan thos kyi sgom lam
of subsequent attainment of a Hearer's path of
dN´(f- N´(f- dN´(fn- N´(fn- mnyam bzhag ye shes for others
meditation; (3) Hearer's path of meditation that
i]-p(n-W#-r*n-zdX[* -y-fp%]- 4652
Hearer path of meditation
i]-p(n-W#-fp(r-vf-Ë*n-p(d-x*-b*n- 4660

fh]-i#[! i]-p(n-W#-Ë*n-v-fr(]-Ø(en- Hearer's partial concordance with definite


Definition: Hearer subsequent clear realizer discrimination
p(d!zp(d- zp(d- p(d- zp(dn-
Hearer's exalted wisdom of subsequent
[dX*-d! 1 i]-p(n-W#-N´(f-vf-fif-dle-x*-b*n! Check synonyms! {T}
attainment of a path of seeing
2 i]-p(n-W#-N´(f-vf-Ë*n-p(d-x*-b*n! 3 i]-p(n-W#-y(n-fr(]-Ø(en- 4653

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

Check synonyms! {T}


i]-p(n-W#-N´f( -vf-fif-dle-x*-b*n- 4650

Hearer's exalted wisdom of meditative


i]-p(n-W#-pc-a-y-fp%]- 4655

exalted wisdom of meditative equipoise of a equipoise


Hearer's path of meditation Hearer's partial concordance with liberation fh]-i#[! cr-x$v-[^-R^c-az#-er-;e-e#-d[e-f*[-
fh]-i#[! cr-x$v-[^-R^c-az#-d[e-f*[-v-Ì°-et#e-
Check synonyms! {T} v-Ì°-et#e-o^-fi]-ac-dle-az#-i]-p(n-W#-d[*]-a-
i]-p(n-W#-p*e-a- fr(]-Ø(en!
4656

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

selflessness [dX*-d! i]-p(n-fp(r-vf-dc-y[-f*[-vf! i]-


[dX*-d! i]-p(n-W#-N´(f-vf-dc-y[-f*[-vf! i]- l^e- zu$e- l^en- l^en- p(n-W#-fp(r-vf-’f-eC(v-vf! [*-ei#n-er-c$r-f-
{L} Ÿr›vakay›nasa˙prasthita
p(n-W#-N´(f-vf-’f-eC(v-vf! [*-ei#n-er-c$r-f- x#]-az#-i]-p(n-W#-fp(r-vf-fif-dle-x*-b*n!
those engaged in the Hearer Vehicle
x#]-az#-i]-p(n-W#-N´(f-vf-fif-dle-x*-b*n! Comment: Jik-may-dam-chö-gya-tso explains Divisions:(1) uninterrupted path of a Hearer
path of seeing; (2) path of release of a Hearer
Divisions: (1) uninterrupted paths of Hearer's that "vehicle" here means the scriptural
path of seeing; (3) exalted wisdom of
paths of meditation; (2) paths of release of collections of the Hearers, these being the
meditative equipoise of a Hearer path of seeing
Hearer's paths of meditation; and (3) exalted Hearer vehicle as verbalizing words (rjod
that is neither of those two
wisdoms of meditative equipoise of Hearer's byed tshig gi theg pa).
one of the three types of Hearer path of
paths of meditation that are neither of those two meditation; see nyan thos kyi mthong lam for
others

Tenses: future, present, past, imperative 155


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

i]-p(n-W#-fp(r-vf-dc-y[-f*[-vf- i]-p(n-W#-N∂c(≈ -vf- i]-p(n-W#-h·en-vf-


4662 4668 4671

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

az#-i]-p(n-W#-d[*]-a-fr(]-Ø(en! Hearer's path of preparation fh]-i#[!


Definition: Hearer's clear realizer of truth that
fh]-i#[! cr-zdCn-N∂≈(c-vf-f-Nœ≈*n-e(r-e#-i]-p(n-W#-y(n-fr(
is an actual antidote to the artificial afflictive cr-zdCn-i]-p(n-W#-fp(r-vf-f-Nœ≈*n-e(r-e#-i]-p(n ]-Ø(en!
obstructions
-W#-[(]-fr(]-Ø(en! Definition: Hearer's clear realizer of doctrine
[dX*-d! i]-p(n-W#-fp(r-vf-d;([-a-d‰[! that arises before the path of preparation that is
Definition: Hearer clear realizer of meaning
its own effect
y(n-d;([-dl#-[r-Ë*n-d;([-dl#! that arises before its own effect, a Hearer path
Divisions: the eight forbearances of a Hearer's of seeing [dX*-d! 1 y*! 2 zdC#! 3 y$!
path of seeing (the four doctrinal forbearances [dX*-d! i]-p(n-W#-N∂≈(c-vf-[}([! Ì°-f(! d;([-a! Divisions: (1) great; (2) middling; (3) small
and the four subsequent forbearances) Comment: This is one of the five paths of
one of the three types of exalted wisdom of y(n-fy(e Hearers: path of accumulation (tshogs lam);
meditative equipoise of a Hearer's path of Divisions: Hearer's (1) heat; (2) peak; (3) path of preparation (sbyor lam); path of
seeing; see nyan thos kyi mthong lam mnyam forbearance; (4) supreme mundane qualities seeing (mthong lam); path of meditation
bzhag ye shes for others paths of preparation (sgom lam); and path of no more learning
Comment: This is one of the five paths of (mi slob lam).
i]-p(n-W#-fp(]-vf-dc-y[-f*[-vf-[r-’f-eC( 4663

Hearers: path of accumulation (tshogs lam);


i]-p(n-W#-vf-R#-deC[( -a-fpc-sX]# -az#-fr(]-Ø( 4672

path of preparation (sbyor lam); path of


v-vf-er-c$ r-f-x#]-az#-i]-p(n-W#-fp(r-vf- seeing (mthong lam); path of meditation
Hearer's clear realizer of truth which is
posited from the viewpoint of: (1) being a
(sgom lam); and path of no more learning en-a clear realizer of one who has completed the
(mi slob lam).
Hearer's path of seeing which is neither an progress of a Hearer's path
i]-p(n-W#-f#-N√d( -vf- 4669
uninterrupted path nor a path of release of a definition of Hearer path of no more learning
Hearer's path of seeing; and (2) arises after (nyan thos kyi mi slob lam)
Comment: This is the definition of a Hearer's Ÿr›vaka-aŸaik˝a-m›rga
i]-p(n-W#-n- 4673
exalted wisdom of subsequent attainment Hearer's path of no more learning
(nyan thos kyi mthong lam rjes thob ye shes). fh]-i#[! Ÿr›vaka-bhÒmi; ŸravakabhÒmi
i]-p(n-W#-[[-az#-n- 4664

i]-p(n-W#-vf-R#-deC([-a-fpc-sX#]-az#-fr(]-Ø(en! Asaºga's Hearer Grounds; grounds of hearers

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

exalted knower of a Hearer Foe Destroyer


Når-dX-et#e-yc-dz#-[eC-dt(f-az#-f∑*]-a! 2 with dull faculties
Hearer's yogic direct perceiver
one of the three types of yogic direct Når-dX-c#f-R#n-az#-[eC-dt(f-az#-f∑*]-a! i]-p(n-[eC-dt(f-a-[dr-’(]-f∑*]-a- 4675

perceiver; the others are: Solitary Realizer's [dr-a(z#-[dX(1)*-]!exalted


Divisions: 1 i]-p( n-[eC-ofdt(afFoe
knower -a-[dr-’(]!
yogic direct perceiver (rang rgyal gyi rnal Destroyer who has simultaneous abandonment; f∑*]- f∑*]- f∑*][- f∑*][-
'byor mngon sum) and Mah›y›na yogic direct (2) exalted knower of a Foe Destroyer who has exalted knower of a Hearer Foe Destroyer
perceiver (theg chen gyi rnal 'byor mngon gradual abandonment; with sharp faculties
sum) Divisions by way of faculty: (1) exalted
i]-p(n-[eC-dt(f-az#-‰X[^ -W#-f∑*]-a- 4676

Comment: This is one of the five paths of


i]-p(n-W#-zsen-a- 4666

Hearers: path of accumulation (tshogs lam);


Ÿr›vaka-›rya path of preparation (sbyor lam); path of f∑*]- f∑*]- f∑*][- f∑*][-
Hearer Superior seeing (mthong lam); path of meditation exalted knower in the continuum of a Hearer
(sgom lam); and path of no more learning Foe Destroyer
i]-p(n-W#-dXr-y$d-zf-cr-nrn-‰Xn-W#-dXr-y$d- 4667
(mi slob lam).
i]-p(n-N´f( -vf-az#-‰X[^ -W#-f∑*]-a- 4677

i]-p(n-W#-dÌ·]-zeCn^ -a- 4670


{MSA}Ÿr›vakabodhi˙ pratyekabodhi˙ v›
Hearer's enlightenment or a Solitary f∑*]- f∑*]- f∑*][- f∑*][-
{MSA}Ÿr›vaka-vırya
Realizer's enlightenment {T} exalted knower in the continuum of a person on
Hearer effort
the Hearer path of meditation

i]-p(n-p*e-a- 4678

{L}Ÿr›vaka-y›na
Hearer Vehicle

i]-p(n-fp(r-vf-az#-f∑*]-a- 4679

f∑*]- f∑*]- f∑*][- f∑*][-


exalted knower of a person on the Hearer path
of seeing

Tenses: future, present, past, imperative 156


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

i]-p(n-[r-cr-nrn-‰Xn- if-y$r- ifn-[ez-d-


4680 4694 4705

{MSA,MV}Ÿr›vaka-pratyekabuddha {C}alpa-sth›ma; {MSA}durbala very pleasant; pleasure; happiness; delight {VS


Hearers and Solitary Realizers {T} {C}weakling; has no strength; little stamina 2.5}

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

add VS=V a j r a Ÿ e k h a r a P113/


{MSA,MV}Ÿr›vak›di
Hearers and so forth {MSA}daurbalya T get Peking vol. 5 to list of
little strength; weak works cited/ from which
i]-p(n-v*en-zh·v-d- 4683

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-crn-n$-f#-z[(c-z[([-d- 4702 c-e]n-a-


{C}pra˚ıtam apra˚ıta˙ v› (=pa˚ihito hoti)
{MSA}Ÿrot¸ {C}position in which it is placed
{C}an›dhiv›sayitavya (=adhiv›san›
parivarjayitavy›); {C}adhiv›sana
hearer; one who hears
ifn-N‘r- 4711

{C}should not give in to; toleration of


i]-dX- 4688

N‘r- N‘r- N‘r- N‘r-


ifn- 4703

object of hearing spiritual appearance [i.e. appearance of a


{C}h›na; {C,MSA}h›ni; (Ωh›): {MSA}hıyate; disembodied being]{Gön-chok}
i]-cr- 4689
{C}hına; {C}k˝ati; {C}vikala; {C}bhajyate;
Check note in English with Sa-lam
{MSA}chidratva; {MSA}vipatti; {MSA}vilekha
Ÿr›vaka-pratyekabuddha text. Isn't this word used with
a feeling; an experience; a vision; spoiled;
Hearers and Solitary Realizers defiled; corrupted; degenerated; deterioration regard to how dreams function on

i]-n- {C}impairment; deficient; breaks; forsaking; the Bodhisattva grounds (check


4690

loss; failure; diminution; decrease; waning; towards end of text) {T}


Ÿr›vaka-bhÒmi inferior; low; lesser; disagreeable; left behind;
ifn-a- 4712
Asaºga's Hearer Grounds mean
d[*-ifn-zyc-
if-r-d- 4691
{C}hıyate; {L}prahıyate; {N}upahata; {C}h›ni;
the dawning of a sense of bliss {MV}hınat›; {MSA}parih›ni; {MSA}parih›˚i;
{C}›dhi; {MSA}ani˝˛a; {MSA}ka˝˛a; {MSA}vihına; {MSA}hına; {C}kha˚˜a;
{MSA}vyasana dN´(fn-az#-ifn-x#[-v-zyc-d- {MSA}kha˚˜ana; {MSA}cyuta; {MSA}yang
degenerated; spoiled; defiled; corrupted;
fear the dawning of a spiritual vision
deterioration
misfortune
ifn-„#[- 4704
{C}forsake; break; broken; diminish; is
if-r-d-f*[-a! N´-ç if-r-d-f*[-a! 4692
diminished; is decreased; fail
practical instruction
{MSA}aka˝˛a-Ÿabdat› wfn-z[#-ifn-ac-dX*[-f-x#]-
fearless sound they do not diminish this realm
Check entry, why the first one f-ifn-az#-h$v-R#n-;#]-
without sgra? {T} conjoined in the manner of non-degeneration

if-r-dz#-sXe( n- 4693

direction of fear

Tenses: future, present, past, imperative 157


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

ifn-a-y-fp%]- ifn-crn-n$-f#-z[(c-d! ifn-n$-fXr( -dc-dX[* -


4713 4725 4737

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-n$-fXr( -dc-dX[* -a- 4738

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

a special mode of practicing the ten


{C}asampramu˝ita; {MSA}acyuti perfections{PGP 78} ifn-v*]!
non-degenetated; unspoiled; undefiled; or for tenses: "nyams su len
practice
uncorrupted
pa"?
ifn-n$-v(rn- 4740
{C}unimpaired

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

{C}bhañjati; {MSA}pra˚›Ÿa D√r-! v*]! D√rn! v*][! bed


become degenerate; deteriorate vaiy›v¸tti
iv-i#v- 4743

{C}breaks down practice

ifn-n$-D√r-d- 4730
unclean
ifn-ac-zR^c-d- 4719

iv-d- 4744

{C}sampramo˝ayati (=pramuhyate) {C}vaiy›v¸tti (=vaiy›v¸tya)


become degenerate; deteriorate practice
{MSA}svapna
{C}impair {C}Service
lie down; sleep
ifn-n$-D√r-dX- 4731

ifn-ac-’f-ac-Nårn-a- 4720

iv-d-[r-ei#[-W#-fX-fX-( dnv-d-v- 4745

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,MSA}sÒrya; {C}divasa; {C}divasam;


ifn-D√rn- 4722

{MSA}arka; {MSA}tapa; {MSA}dina-kara;


fXr-! fX(r-! fXrn! fX(rn! {MSA}bh›nu
D√r-! v*]! D√rn! v*][! {C}rÒpi (=anubhavati) sun; day; sunday
practice experience {C}by day; waking; for a day

ifn-f-f*[-a- ifn-n$-fXr( -d- i#-f-et#e-t#e-


4723 4735 4748

{C}asra˙sanat› {C}anubhavati; {MSA}anubhava; {C}divasam


not non-degenerated; not undefiled {MSA}pratyanubhavana {C}for a day
{C}indefatiguability experience
i#-f-[r-:√-d- 4749

ifn-Nƒ[- ifn-n$-fXr( -dc-zR^c-d-


4724 4736

{C}sÒrya-candra-masau
suppression {C}anubhavati; {C}pratyanubhavati {C}sun and moon
{C}experiences

Tenses: future, present, past, imperative 158


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

i#-f-N∂n-a- i#-h°z-# [fXv-d- i#]-et#e-


4750 4763 4775

Ravigupta lesser hell-being {C}divasena


one day
i#-f-z([-;*c- i#-v(en-
4751 4764

{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

{C}›ditya-ma˚˜ala (=sÒrya-ma˚˜ala); in the day; during the day


{MSA}bh›nu-ma˚˜ala vi˙Ÿati
i#]-ac-;n-f#-;-dz#-Vµn-dX]# -h·]-a(-c#[-a-f-x# 4777

sun-ma˚˜ala; sun-disc twenty


{C}orb of the sun i*-i(]-i#-b^-el]-zR^c-dl#- ]-a-the non-thin Devadatta who does not eat during
i#-fz#-[W#v-zw(c-[r-:√-dz#-[W#v-zw(c- 4753
the twenty secondary afflictions and the four
the day
changeable factors
{C}sÒrya-candra-ma˚˜ala
i#]-f(- 4778

i#-b^-a- 4766
{C}disk of the sun and moon

i#-fz#-ei*]- sun; day


4754
vi˙Ÿatik›
Vasubandhu's The Twenty (vi˙Ÿatik›)
i#]-fh]- 4779

{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([-;*c- i#-b^-Ì-ei#n- i#]-fh]-[^-v]-[}e^ -o^-


4755 4767 4780

{C}sÒrya-raŸmi; {MSA}›ditya-raŸmi; {MV}dv›vi˙Ÿati-vidha; {MSA}dv›vi˙Ÿati {MSA}aho-r›tra˙ ˝a˛-k¸tva¯


{MSA}dina-kara-kira˚a twenty-two six times during the day and night {T}
sunlight
i#-b^-Ì-d[^]- i#r-fhfn-N∂c(≈ -d-
4768 4781
{C}rays of the sun

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

{MSA}pradeŸa; {MV}pr›deŸika [day-each-like]; daily; every day; sun; day


{LCh,MSA}sva; {C}tva; {MV}eva; {MSA}svaka
a little; tiny; partial; trifling
i#]-c*-vzr- 4783

only; itself; just; particle abstracting a noun;


i#-h°-d- 4758
-ness
even in each day; sun; day
self; own; oneself
{C,MV,N}pr›deŸika; {C}pradeŸikatva
i^e-dX[* -v- 4784

a little; tiny; partial; trifling [*-i#[-


{C}content with a limited activity; with a limited that {C}abhyokireya
scope; a limited number; definitely tangible [*-w(-]-i#[- {C}would bestow

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#-h°-dz#-Nør( -a- 4760

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

trifling hell {C}stoka-stokam


one of the four types of hell; see dmyal ba for self; same little by little
others {C}drop by drop
i#[-vn- 4773

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

{C}definitely tangible; limited cognition;


{C}divasa; {C}div›
cognition limited in scope
day few; a few
{C}waking; by day

Tenses: future, present, past, imperative 159


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

i^r-d- i*-i(]-i#-b^- i*-dc-R^c-o(-


4790 4801 4812

{MSA}alpa; {MV}alpatva upakleŸa {C}abhy›Ÿ'ito


little; few the twenty secondary afflictions {C}quite near

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

{MSA}alpa-tara-tama zh‹e-a! 5 sCe-[(e! 6 n*c-N‘! 7 N´≈&! 8 ex(! 9 {C}abhy›Ÿı-bhavati


little and very little ‰Xen-a! 10 ’f-a-zh°-d! 11 r(-h-f*[-a! 12 {C}comes near to

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

secondary affliction; secondary afflictive


emotion dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-
{C}ce˝tate
Comment: See nye nyon. {MSA}upasa˙h›ra
become intimate; become dear
establish
i*-dz#-i(]-f(rn-az#-E√-( d$c-d- 4807
{C}bestirs himself
bring to mind; help; arrange; compare; bring;
i*-i(]- 4800
induce
{MSA}›gantuka … upakleŸa

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

(rtsa nyon, mÒla-kleŸa); (5) twenty secondary


i*-dc-zu$e-a- 4822
afflictions (nye nyong, upakleŸa); and (6)
{C}anupalipta
{C}unstained; cannot be soiled upasth›pan›
close setting

Tenses: future, present, past, imperative 160


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

i*-dc-zu(e-a- i*-dc-dNø]- i*-dc-zh°-d-


4823 4836 4848

upasth›pan›; upasth›pana dNø]- Nø]( - dNø][- Nø]( [- {C}upadrava


close setting {C}distress; calamity; trouble
{C}upastambhanat›

i*-dc-zu(e-ac-dX[* - i*-dc-zh·-d-
4824 4849
{C}the fact of being supported

i*-dc-dNø]-a- 4837

{MSA}(upa Ωsth›): upasth›payati livelihood; sustenance


close setting
i*-dc-l#- 4850
dNø]- Nø]( - dNø][- Nø]( [-
i*-dc-eo([- 4825

{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

upalak˝a˚› {C}has bent over to


realize; examine; investigation vyupaŸama; vyupaŸamana
i*-dc-e]n- 4840

{C}when he considers thorough pacifying


(upa Ωsth›): {MV}upati˝˛hate; {MV}upasthita;
i*-dc-Ø(]- i*-dc-l#-dX[* -
4828 4853

{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

i*-dc-Ø(]-ac-dX[* -ac-zR^c- i*-dc-ele-a-


4829 4854

{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

Chandra Das dictionary.


i*-dc-z(rn-R^c-]n- 4858

{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}in the face of that discovery


N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[
i*-dc-dØ]- N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[-
4834

{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

Tenses: future, present, past, imperative 161


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

i*-dc-v*]-a- i*c-dN´d&ç n- i*c-v*]-


4861 4873 4883

{MSA,MV,N}up›d›na; {C}up›d›nat›; dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n- i*-dc-v*]-a!


{C}up›datta
{MSA}upasa˙h›ra up›d›na
substantial cause; object appropriated; that
establish; establishment substantial cause; object appropriated;
which is appropriated{N}; appropriated; causal
appropriated; appropriation{D2}
contributors
i*c-p(d- 4874

{C}grasping; to gain; grasps at; grasped cr-e#-i*c-v*]-R#-n*fn-N®(]-o^-n(r-Nø*-


z[#c-Nƒçn-a-[r(n-a(-’fn-W#-cr-dl#]-]#-x([-a-i#[- p(d!zp(d- zp(d- p(d- zp(dn- is preceded by a mind which is its substantial
›lokasyopalabdhiŸa cause ...{LWT 23}
[*-[*-[e-Nœ≈*[-ac-dX*[-az#-‰X^-[r-ŒX*]-i*-dc-v*]-az#-sX# near attainment; near-attainment
i*c-v*]-R#-‰X-^ 4884

c-c(-
i*c-p(d-]e-vf-az#-n*fn- 4875

A nature of things just exists because of the up›d›na-k›ra˚a


substantial cause
causal contributors — the causes and conditions p(d!zp(d- zp(d- p(d- zp(dn-
that produce them. (atr›ha vidhyate eva
i*c-v*]-R#-s$r-a(- 4885
the mind of radiant black near-attainment
bh›v›n›˙
svabh›vastanni˝p›dakahetupratyayop›d›n›t)4 8 6 2
i*c-dN“e( n- 4876
up›d›na-skandha
i*-dc-v*]-a-a(- appropriated aggregates
s›mantaka
{N}up›d›t¸
i*c-v*]-dXn-]n-zdXr^ -d- 4886
preparation
that which appropriates{N}
[dX*-d! dnf-eo]-[r-a(-f#-V†(en-f*[-v! 1 zdX^r- zdX^r- dX^r- dX^r-
i*-dc-v*]-a-f*[-ac- 4863

x#[-v-dX*[-a-vn-[r-a(-d! 2 ... arises through ... acting as a cause


{C}anup›d›ya
fh]-i#[-n(-n(c-c#e-az#-x#[-dX*[! 3 i*n- 4887
not appropriated
{C}without further clinging f(n-a-x#[-dX*[! 4thecd-o^
Divisions—for first-[d* ]-az#-x#[-dX*[!the5
concentration, bad; sin; evil; crime
"not unable": (1) mental engagement of a
i*-dc-v*]-az#-s$r-a(-V®- 4864

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*c-dN“e( n-[r-[r(n-el#z-# o#r-r*-zj‹]-[r-V“]- i*n-t]- 4877 4889

i*-dc-v(rn-Nå[(≈ - 4865

Nå≈[- Nå≈([- Nå≈[- Nå≈([- a- [crime-possessing]; criminal; evil one; having


fault
{C}upabhoga e;$r- zj‹]- d;$r- ;$rn-
i*n-a- 4890
{C}enjoy (the happiness) {MSA}samantaka-maula-sam›dhi-sahagata
possessing the meditative stablization of the
i*-dc-n(r-]n- 4866
{LCh,L,MV,MSA}do˝a; {MSA}du˝˛a;
preparations and actual absorption(s) {T}
{MSA}du˝˛at›; {MSA}prado˝a; {C}kalaºka;
{MSA}apar›dha
n(r- n(r- n(r- n(r- i*c-zdCn- 4878

fault; fallacy; evil; crime; bad; sin; deficiency;


{MSA}(upa-sa˙ Ωkram): upasa˙kramya
substantial effect problematic; humor
having gone close to {T}
{C}blemish
i*c-zdCv* - 4879

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

livelihood; sustenance the heavier fault


{C}upo˝adha
i*c-dle- 4882
{C}name of a N›ga-king
i*n-a-
4893

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

near; very near (sm¸tyupasth›na)(LCh}


{MSA}do˝›˚›˙ vinaya¯
i*c-fw(- 4872

discipline the faults


important points; important

Tenses: future, present, past, imperative 162


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

i*n-a-fp(r-d- i*n-[f#en- i(]-N´d#ç !-i(]-f(rn-az#-N´d#ç -a-


4895 4908 4918

{MSA}do˝a-darŸana [f#en- [f#en- [f#en- [f#en- kleŸ›vara˚a


viewing faults afflictive obstruction
{LCh,C,MSA}›dınava

i*n-a-[r-Nœ](≈ - i(]-N´d#ç -Nårn-az#-y-]n-dle-az#-f∑*]-a-


4896 4919
fault
{C}misfortune; reproach; punishment;
{C}do˝a-antara; {C}antara affliction; danger f∑*]- f∑*]- f∑*][- f∑*][-
faults and defects

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

exalted wisdom that has abandonned the


i*n-a-Nå[≈ -a- 4898

{MSA}do˝a-sa˙caya afflictive obstructions


collection of faults
Nå≈[- Nå≈([- Nå≈[- Nå≈([- i(]-t#e- 4921

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-dX[* -a- 4900

{LCh,C,MV}kleŸa; (ΩkliŸ): {MSA}kliŸyate;


{MSA}du˝k¸ta kleŸa {C}kliŸyati; {MSA;MV}kli˝˛a; {MSA}sa˙kli˝˛a;
to do evil affliction {C}vihanyate
affliction; afflictive emotions
i(]-N´d#ç - 4914

i*n-a-f*[- 4901

{C}be afflicted; to resist(?)


{MSA}ado˝a; {MSA}do˝›bh›va {LCh}kleŸ›vara˚a z[#-en$f-i(]-f(rn-t]-l*n-N∂≈c-
faultless afflictive obstructions; obstructions to
these three are specified as “afflictive”
liberation; obstruction to liberation
i*n-a-f*[-a-i#[- Comment: The afflictive emotions are
4902

i(]-N´d#ç -q^]-doen- 4915


commonly identified as the six root afflictions
{MSA}nirdo˝atva and the twenty secondary afflictions (rtsa
faultlessness e[en- z[(en- doen!dØen- p(en- nyon, mÒlakleŸa). The six root afflictions are:
parikalpitakleŸ›va-ra˚a desire ('dod chogs, r›ga); (2) anger (khong
i*n-a-x(rn-n$-Når-d- 4903

khro, pratigha); (3) pride (nga rgyal, m›na);


the artificial afflictive obstructions; {T}
(4) ignorance (ma rig pa, avidy›); (5) doubt
Når- Nå(r- Nårn- Nå(rn- acquired afflictive obstructions; artificial
(the tshom, vicikits›); (6) afflicted view (lta
obstruction to liberation
{MSA}do˝a-parivarjana ba nyon mongs can, kli˝˛a-d¸˝˛i). The twenty
i(]-N´d#ç -q^]-doen-[r(n-ei*]-[^-R^c-az#-i]-p( i(]-f(rn-W#-N´d#ç -a-
4916
thorough abandonment of faults 4924

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

obstructions predispositions/latencies of the


{C}apar›ddha¯ definition of uninterrupted path of a Hearer afflictions/afflictive emotions
{C}one who has offended; offend path of seeing (nyan thos kyi mthong lam bar
i(]-f(rn-t]- 4926

chad med lam)


i*n-ac-dnfn-a-f*[-a- 4906

{MSA}kli˝˛a
i(]-N´d#ç -q^]-doen-Nårn-az#-’f-eCv( -vf-[^-R^c afflicted;
4917

{C}anavas›dayam›na {T} afflictive


{C}one who never rejected anyone -az#a -Hearer
i]-p(nclear
-W#-d[*realizer
]-a-fr(of]-Ø(truth
en-which is a i(]-f(rn-t]-R#-f-c#e-a- 4927

i*n-dXn- 4907

path of release that abandons the artificial {N}kli˝˛›vidy›; kli˝˛›vidya


{L}du˝k¸ta afflictive obstructions afflictive ignorance{N}
misdeed definition of path of release of a Hearer path
i(]-f(rn-t]-R#-x#[- 4928
of meditation (nyan thos kyi mthong lam rnam
grol lam)
kli˝˛amanas
afflicted intellect

Tenses: future, present, past, imperative 163


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

i(]-f(rn-t]-f-x#]-az#-f-c#e-a- i(]-f(rn-a- i(]-f(rn-a-z[^v-d-v-cd-o^-dÌ·]-a-


4929 4940 4954

nonafflictive ignorance {MSA,MV}kleŸa; {C}›y›sa; {C}ra˚a; {MSA}kleŸa-vinaya-sa˙yukta


{MSA}kleŸa-Ÿakti apply oneself to disciplining the afflictions
i(]-f(rn-t]-f#]- 4930

afflicted; affliction
i(]-f(rn-a-]#-’f-ac-Ø(e-a-x#]- 4955

{C}trouble; strife
{MV}akli˝˛a

i(]-f(rn-a-Nœ-*≈ dz#---ŒX]* -gf- {MSA}vikalpa-kleŸa


4941
non-afflicted
ideational afflictions
i(]-f(rn-Ø(e-a-Når( - 4931

{MSA}kleŸasyotpatti-pratyaya-m›tram
i(]-f(rn-a-’fn-W#-ei*]-a(- 4956

mere condition of the production of afflictions


Når- Nå(r- Nårn- Nå(rn-
i(]-f(rn-a-dNœ[*≈ -a- {MSA}kleŸ›n›˙ pratipak˝a¯
4942

{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

yogi who is purifying afflictions/afflictive


Når- Nå(r- Nårn- Nå(rn-
emotions {MSA}kleŸa-prah›˚a
{MV}kli˝˛a˙ mana¯
abandon the afflictions
afflicted mind
i(]-f(rn-’f-ac-N∂r(≈ -dz#-vn-[r-a(-a- 4934

i(]-f(rn-a-fr-d- 4959

i(]-f(rn-a-t]-f-x#]-az#-f#-b*n-a- 4945

N∂≈r- N∂≈(r- N∂≈rn- N∂≈(rn- {MSA}kleŸa-pr›curya; {MSA}kleŸa-b›hulya


kleŸaviŸuddhy›dikarmika {MV}akli˝˛am ajñ›na˙
many afflictions
beginner at purifying afflictions/afflictive non-afflicted ignorance
i(]-f(rn-a-f*[-a- 4960
emotions
i(]-f(rn-a-pfn-t[-[^-dCv-d- 4946

i(]-f(rn-’f-ac-N∂r(≈ -dz#-vn-[r-a(-az#-x#[-dX* 4935


{C}ni¯kleŸa; {C}ni˝kleŸa; {MSA}asa˙kleŸa;
{L}sarvatra vigata-kleŸa {C}anaºgana; {MSA}ara˚›
[- free from all afflictions; {T} everywhere free
from afflictions
unafflicted
N∂≈r- N∂≈(r- N∂≈rn- N∂≈(rn- {C}without afflictions; without blemish

i(]-f(rn-a-[r-dtn-a- 4947
kleŸaviŸuddhy›dikarmi kamanask›ra
i(]-f(rn-a-f*[-ac- 4961

mental contemplation of a beginner at


{C}s›ºga˚a {C}alpa-k¸cchre˚a
purifying afflictions/afflictive emotions
afflicted {C}with little trouble
i(]-f(rn-’f-ac-N∂r(≈ -dz#-vn-[r-a(-dz#-x#[-dX* 4936
{C}with blemish
i(]-f(rn-a-f*[-ac-e]n-a- 4962

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-’f-N∂r≈ -e#-[f#en-a- 4937

{MV}kleŸa-Ÿuddhy-›Ÿraya {MSA}kleŸ›d viŸuddhi¯


N∂≈r- N∂≈(r- N∂≈rn- N∂≈(rn- a place that if purified of afflictions free from the afflictions

i(]-f(rn-a-[r-dCv-d- 4950
objects for purifying afflictions
i(]-f(rn-a-vn-’f-ac-eCv( -d- 4964

i(]-f(rn-’f-N∂r(≈ -e#-[f#en-a- 4938

{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

kleŸaviŸodan›lambana completely freed from the afflictions


object of observation for purifying
i(]-f(rn-az#-q^]-]n-i(]-f(rn-a- 4965
{MSA}kleŸa-karma-janma
afflictions/afflictive emotions
affliction, action, and production
{MV}kleŸa-sa˙kleŸa
i(]-f(rn-’f-N∂r(≈ -e#-[f#en-a- 4939

i(]-f(rn-a-[r-b*n-dXz-# N´d#ç -a- 4952


thoroughly afflicted by the afflictions
N∂≈r- N∂≈(r- N∂≈rn- N∂≈(rn- i(]-f(rn-az#-‰X-^ x#]-az#-sXc# - 4966
{L,MSA,MV} kleŸa-jñeya-›vara˚a
kleŸaviŸodana›lambana afflictive obstructions and obstructions to
object of observation for purifying omniscience {MSA}kli˝˛a-hetutas
afflictions/afflictive emotions because of being the cause of the afflictions
i(]-f(rn-a-z[^v-d- 4953

{MSA}kleŸa-vinayana
discipline the afflictions

Tenses: future, present, past, imperative 164


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

i(]-f(rn-az#-N´d#ç -a- i(]-f(rn-ac-dX[* -a- i(v-


4967 4980 4994

{MSA,MV}kleŸ›vara˚a {MV}(pari ΩkliŸ): parikliŸyate iv! iv! iv! i(v!


afflictive obstructions; obstructions to afflict
lie down; sleep
liberation
i(]-f(rn-f-fy#n- 4981
check tenses. Thumi (p.98) has
i(]-f(rn-az#-N´d#ç -a-’f-a-[e^- 4968

nyald / nyal / nyal / nyold {T}


{C}ara˚›ya
{MV}navadh›-kleŸa-›vara˚a
i(n- 4995
unafflicted
nine aspects of the afflictive obstructions {C}one of those who are secluded
to buy
i(]-f(rn-az#-ei*]-a(-i#[- i(]-f(rn-f-x#]-f#-f(rn-f#]-
4969 4982

ei]- 4996

{MSA}kleŸa-pratipak˝at› {MV}na kli˝˛› n›pi v›kli˝˛›


antidote to the afflictions neither afflicted nor non-afflicted evil spirit; a type of wild sheep which has a
huge horn structure; "chronic sore" or
i(]-f(rn-az#-ei*]-a(-fj[-a- i(]-f(rn-f*[-a-
4970 4983

"tumor" (refers to a swelling with abrasions)


{MSA}kleŸa-pratipak˝a-vidh›na {MSA}asa˙kli˝˛a; {MSA}ni¯sa˙kleŸa; {C}ara˚› Comment: see also skran. { P H }
act as an antidote to the afflictions unafflicted; non-afflicted Jeffrey, the Health e-file
{C}Peace (in the forest); appeasing had "gyan", but the printed
i(]-f(rn-az#-[}-# f-f*[-az#-e]n- 4971

i(]-f(rn-f*[-ac-zw(c- book (p.204) has "gnyan".


4984

{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

{C}one who looks ahead only one yoke


{MSA}kleŸa-vy›dhi-praŸamana {MSA}kleŸa-ga˚a
ei#-e- 4998

thorough pacification of the sickness of the collection of afflictions


afflictions {MV}ubhaya

i(]-f(rn-az#-e]n-r]-v*]-R#n-cd-o^-dNœ[*≈ -a- i(]-f({MV}navadh›


rn-fh]-i#[-’f-[e^- 4987

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

thoroughly produced by assumption of bad {C}(na-ubhayam antare˚› va) viprak¸˝˛› sthit›


afflicted states {MSA}kleŸa-k˝aya {C}nor does it stand somewhere between the
extinguish the afflictions two at a remote distance
i(]-f(rn-az#-de-v-iv-[r-de-yen- 4975

i(]-f(rn-cen-a-fr(]-R^c-d- ei#-ez#-sXe( n-[r-fp%]-a-


4989 5000

{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

contaminated phenomena of the sahaja-kleŸa


afflictions{Lati} innate afflictions; innate afflictive emotion a-supta; j›grat
not sleeping; awake
i(]-f(rn-ac-N‘r-d- 4979

i(]-x#[- 4993

ei#[-W#n-v(e-a- 5004

N‘r- N‘r- N‘r- N‘r- kli˝˛a-manas


{MSA}kleŸ›bh›sa afflicted mind supta
appearance of the afflictions [those who are] sleeping

Tenses: future, present, past, imperative 165


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

ei#[-y$r-d- ei#n-dtn-W#-N∂c(≈ -d- ei#n-f#]-


5005 5018 5031

{L}middha N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[- {MSA}advaya


little sleep; torpor non-duality; non-dual
sadvittıya prayoga

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#[-f-v(e-az#-e]n-Nœdn- ei#n-Nør( -e#-Ø(en-a- ei#n-f*[-y(n-


5008 5020 5034

waking state{N} Ø(en- Ø(en- Ø(en- Ø(en- {TN}advaya-dharmat›


non-dual reality
ei#[-v(e- dvaya-ŸÒnya-adhigama
5009

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

non-dual object; non-dual meaning


ei#[-v(e-a- 5010

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

mistaken dualistic appearance


state of sleep{N}
ei#n-N‘r-e#-’f-a-t]- 5023
[f#en- [f#en- [f#en- [f#en-
ei#n- 5012

{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

{C}dual; duality; both


‰X^- ‰X^- ‰X^- ‰X^-
elv-dX-ei#n-sX#c-h[-f-ei#n- N‘r- N‘r- N‘r- N‘r- {C}dvaya-asamud›c›rat›; {C}samud›c›rat›
because objects of comprehension are two, elaborations of dualistic appearances; dualistic {C}habitual absence of all notions of duality
valid consciousnesses are two elaborations
ei#n-n$- 5039

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

performing two functions


N‘r- N‘r- N‘r- N‘r-
ei#n-W#-fh]-i#[- 5016
the second fallacy is that actions done would be
{MSA}dvaya-pratibh›sa; {MSA}dvay›bh›sa
wasted{MSI 420.4}
{MSA}dvaya-lak˝a˚a dualistic appearance
ei#n-a(- 5029

character of duality; dualistic character


ei#n-n$-N‘r-d-f*[-a- 5043

ei#n-R#-h$v-R#n-Nå[(≈ -a- 5017


{MSA,MV}dvaya
second; two; dual; {T} both (?) N‘r- N‘r- N‘r- N‘r-
Nå≈[- Nå≈([- Nå≈[- Nå≈([- {MSA}advay›bh›sa
ei#n-dCv- 5030

{C}dvaya-c›ri˚ı buddhi non-appearance of duality


practice by way of dualistic modes
ei#n-n$-N‘r-dz#-‰X-^ 5044
{MSA}dvayena rahitam
{C}the intellect courses in duality free from duality
N‘r- N‘r- N‘r- N‘r-
{MV}dvaya-prakhy›na-k›ra˚a
cause of dualistic appearance

Tenses: future, present, past, imperative 166


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

ei#n-n$-dXc-f*[- ei^e-f-Vµ]-t#e-Nœn*≈ -az#-z([-env-R#-n*fn- ei*]-a(-x#[-v-dX[* -a-dN´f( -a-


5045 5056 5068

{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

{C}not divided {MV}pratipak˝atva

ei#n-n$-f*[- 5047
fundamental mind; primordial mind antidotal

ei*]- ei*]-a(-x(rn-n$-zeCd# -a-


5059 5070

{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

ei*]-a(- ei*]-a(z-# y(n-


5060 5071

{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*]-a(z-# Nød( n-t]- 5072


antidote; counteragents
{N}advaya-vijñ›na; {C}advaya-anvaya-jñ›na dN´(f-a-ei*]-a(c-zeC(-d- {C}pratipak˝a-balin
non-dualistic cognition{N}
meditation serves as an antidote{LWT 8.2} having antidotal power
{C}subsequent cognition {C}strong in resisting the enemy
d[*]-zj‹]-q^]-doen-W#-[r(n-ei*]-dX*[-a-
ei#n-n$-f*[-az#-[(]- 5050

ei*]-a(z-# fpz- 5073


that which is an actual antidote to the artificial
{MSA}advay›rtha conception of true existence{PGP 69}
{MV}pratipak˝›nta
non-dual object; non-dual meaning
ei*]-a(-dNœ[*≈ -a- 5061
antidotal limit; extreme antidote

ei#n-n$-f*[-az#-h$v-R#n- 5051

ei*]-a(z-# [(]-V“]-a- 5074

dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ -


{C}advaya-yogena {MV}pratipak˝opagama {MV}pratipak˝›rtha-yoga
through the non-dualistic mode production of antidotes having an antidotal object
{C}in accordance with non-duality
ei*]-a(-N´f( -a- 5062

ei*]-a(z-# ’f-a-dN´f( -a- 5075

ei#n-n$-f*[-az#-fh]-i#[- 5052

dN´(f- N´(f- dN´(fn- N´(fn- dN´(f- N´(f- dN´(fn- N´(fn-


{L,MSA}advaya-laksana
{MV,MSA}pratipak˝a-bh›van›; {MSA}pratipak˝›k›ra-bh›vana
non-dualistic character; character of {MV,MSA}pratipak˝asya bh›van›
non-duality cultivate the aspects of antidotes; cultivate the
cultivate antidotes; cultivation of antidotes antidotes

ei*]-a(-dN´f( -a- 5063

ei*]-a(z-# [dX-* d- 5076

ei#n-n$-f*[-az#-b*n-a- 5053

{N}advaya-vijñ›na dN´(f- N´(f- dN´(fn- N´(fn- {MSA}pratipak˝a-bheda


non-dualistic cognition{N} {MV}pratipak˝a-bh›van›; {MV}pratipak˝asya division of antidotes
bh›van›
ei*]-db*en-h·en- 5077

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

The fundamental unmistaken nature [which


ei*c- 5080

abides] in fire and even [abides] throughout the {MSA}pratipak˝a-sa˙patti-yoga


three times. (yataŸyetadevamato yadev›gne¯ endowed with marvellous antidotes {MSA}artha
k›latraye 'pyavyabhic›ri nija˙
purpose; sake (of)
ei*]-a(-x#[-v-dX[* -a- 5067
rÒpamak¸triya˙) [PP, 263.13-264.1]
Comment: Dictionaries define gnyug ma as
ma bcos pa, non-artificial, and thus a positive [(]-[^-ei*c-dz#-
pr›tipak˝ika-manask›ra
terms are those given above. I use "natural" for the sake of; in order to
antidotal mental contemplation
primarily for adjectival usages of rang bzhin. Shouldn’t the English be:
"Innermost" is from the Dalai Lama.
seek; strive to produce
{SW}

Tenses: future, present, past, imperative 167


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

fi]- fif-e]n-W#-c√r^ - fif-a-i#[-vn-


5081 5092 5103

fi]! fi]! fi][! fX][! fire-dwelling wind {C}samant›t


{C}completely; on all sides; all the
{LCh}Ÿrava˚a
fif-a- 5093

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

equal; similar; alike; same {C}sama-same (=tulya-pram›˚a)


{C}same as; equal to exactly equal
-y*]the-a(nine
z-# y*]ranging
-a(z-# dc-[e^ - {C}the same in the self-identical realm of
fif-a-i#[- 5094
from the small of the small up dharma; arranged one by one in regular
to the great of the great of a Hearer path of succession
meditation {C,MSA}samat›; {C}samatva; {MSA}sam›nat›

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

equal and unequal; similar and dissimilar


fi]-[^-z(rn- 5083
{C}in an irregular way
dN´(f- N´(f- dN´(fn- N´(fn-
fif-a-f*[-a- 5106
come to listen {MSA}samat›k›ra-bh›vana
cultivate the aspect of equality
fi]-]-[ez-l#r- 5084
{C}apratisamat›

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

exalted wisdom of equality


fi]-a- 5085

fif-a-i#[-W#-dnf-a- {MSA}sama-cittat›; {MSA}sam›na-cittat›


5097

{C}n›viko; {C}Ÿ¸˚oti; {C,MSA}Ÿrava˚a;


equal mind; {T} equal mindedness (?)
{C}sama {MSA}samat›Ÿaya
(1) boatman; (2) listen
fif-ac- 5108
thought of equality
{C}hear; learn; hearing; ferry-man; sailor;
fif-a-i#[-[^-zR^c-d- 5098
same; like; smooth {C}samam
equally
fi]-a-[r-[[-ac-dX- 5086

zR^c- zR^c[- R^c- R^c[- {C}evenly


{C}Ÿrotavya; {C}na Ÿrotavya˙ ma˙syante {MSA}samat›-gamana
fif-ac-zu$e-t#r- 5109

listen and believe become equal


{C}should listen; decided not to listen {C}samavahita (=vik˝ep›t k¸ta-pratık›ratvena)
fif-a-i#[-[^-zu$e-a- 5099

entering into equality


fif- 5087

{MSA}samat›-prav¸tti {C}they do meet


{C,MV}sama; {C}sam›na; {C,MSA}tulya enter into equality
fif-ac-zu(e- 5110

similar; equal; alike; same


fif-a-i#[-[^-Vø-d- 5100

{C}same as; self identical; identical; even; {MSA}sam›dh›


smooth; something like; likewise; equally; being dVø- Vø- dVøn- Vø(n- [equal-ly-set]; setting in equipoise; compose
truly; comparable; as if it were just mind for meditation
{C}samat›-darŸana
s$r-n(en-cr-e#-fh]-i#[-W#n-x([-fif- viewing sameness; view of equality fif-ac-zu(e-a- 5111

the aggregates and so forth equally exist by {C}vision of sameness


{MSA}sam›dh›; sam›dh›na
way of their own character{DASI}
fif-a-i#[-[^-Vø-d-x#[-v-dX[* -a- 5101
[equal-ly-set]; setting in equipoise; compose
fif-i#[- 5088
mind for meditation
dVø- Vø- dVøn- Vø(n-
fif-ac-zu(e-ac-dX[* - 5112
equality; sameness {MSA}samatek˝a˚›-manask›ra

fif-[^- mental contemplation in terms of viewing


5089
{MSA}(sam-› Ωdh›): sam›dadh›ti
equality setting in equipoise
{C}samam
fif-a-i#[-v-[e(rn-a- 5102

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

Tenses: future, present, past, imperative 168


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

fif-ac-f-dle- fif-f*[- fi*n-a-


5115 5127 5140

{C}asam›hita {MSA}asama; {N}atula {C}m›nan›


not in meditative equipoise unequalled{N} to please; delight; be pleased; delighted
{C}unconcentrated {C}take delight in
fif-ele- 5128

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

exalted wisdom of meditative equipoise {C}›r›gya


sam›dh› {C}having pleased
fif-dle- 5130

meditative equipoise; compose the mind for


fi*n-ac-dXn-a- 5143

meditation {L}sam›hita
meditative equipoise {C}›r›gayati
fif-ac-ele-a- 5118

please; delight
fif-dle-]f-fwz-Vø-d$- 5131

sam›dh› {C}accomplish; give satisfaction to


meditative equipoise; compose the mind for space-like meditative equipoise
fi*n-ac-dXn-b#r- 5144

meditation
fif-dle-’f-fwz-Vø-d$- 5132

fif-ac-dle- {C}›r›dhita
5119

spacelike meditative equipoise {C}pleased; having found pleasure in


{C}sam›hita
fi*n-ac-dX[* - 5145

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-ac-dX[* -ac-zR^c- 5146

Comment: This comes from systems that hold


{L,MSA}sam›hita; {C}sam›panna that even during direction perception of
{C}›r›gayati
meditative equipoise{Gön-chok}; compose the emptiness the phenomena qualified by
please; delight
mind for meditation emptiness still appear.
{C}accomplish; give satisfaction to
{C}collected; concentrated (on); composed;
fif-dle-N‘r-f*[- 5134

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

{C}pleased; having found pleasure in


I added the English
È#r-a- 5149
{C}sam›padyanat› (=sam›patti);
{C}sam›padyanat› (=sam›patti) contextually from the
meditative equipoise previous entry. old
{C}attainment
fif-dle-gf-a(-d- È#r-f-
5135 5150

fif-ac-dle-ac-zu(e-a- 5123

mere meditative equipoise the Old Translation School of Tibetan


{MSA}samavadh›na Buddhism; Óying-ma
fif-dle-x#]-a- 5136

setting in meditative equipoise


È#r-f-a- 5151

fif-ac-;$r-[^-zu$e-a- {C}sam›hita
5124

in meditative equipoise Óying-ma-fla (Old Translation) Order


{L}sam›dhıyante {C}collected; concentrated (on)
È*[- 5152

meditate; engage in meditation


fif-dle-x*-b*n- 5137

fif-an- dÈ*[! È*[! dÈ*n! È*n!


5125

sam›hita-jñ›na {LCh,L}l›bha; {C}labhate


{C}pram›˚atva exalted wisdom of meditative equipoise verb: find; gain; discover
measures noun: goods; property; profit
fi*]- 5138

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

Tenses: future, present, past, imperative 169


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

È*[-[qz- È*[-a-[r-dq^c-Nø-# [r-h‹en-n$-dt[-a-[e-e#-c(- È*[-an-y(e-az#-dn([-i(fn-a-


5153 5164 5177

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

experience the taste of gain, respect, and


È*[-f-pe-o^- 5178

{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

{C}as soon as he had gained


È*[-zR^c- 5155

{MSA}l›bha-satk›ra-Ÿloka
È*n- 5179

{C}vindati gain, respect, and verses


find; gain dÈ*[! È*[! dÈ*n! È*n!
È*[-a-[r-dq^c-Nøz# -# fy([-a- 5166

{C}entrance; discovers verb: find; gain; discover


{MSA}l›bha-satk›ra-pÒj›
È*[-p(d- noun: goods; property; profit
5156

offering of gain and respect See: rnyed


p(d!zp(d- zp(d- p(d- zp(dn- È*[-a-[r-dq^c-Nøn# - 5167

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

p(d!zp(d- zp(d- p(d- zp(dn- {MSA}akalu˝ı-kara˚a


{C}labdha {C}sulabdh› (me) l›bh› cause of dirtyness
obtain; gain; find {C}how good it is; how fortunate
È(e-a-f*[-a- 5182

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

{MSA}( ΩŸri): Ÿrayate; {C}par›pu˚ati


È*[-az#-[(]-[^- 5172
verb: find; gain; discover; get {C}kar˚a; {C}k›vya; {C}priya
noun: goods; property; profit
{MSA}l›bh›rtham ear
{C}obtains; acquire; acquisition; acquiring; to
for the sake of gain {C}poetry; poem; dear; kind
win; will win
NI]-eCen- 5184

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

NI]-eo[! eo([! do[! eo([!


{C}labdha
f-È*[{C}l›bh›
-[(- me durlabdh› na sulabdh› find; gain
[ear-focus] listen; hear
d[e-v-[e(rn-n$-en(v-]#!
È*[-ac-zR^c- 5175
{C}it is indeed a loss to me, and not a gain
h‹e-v-NI]-eo[-t#r-[(]-r*n-ac-zj‹]-a-[r-dtn-
È*[-a-[r-dq^c-Nø-# 5163

{C}labhate; {C}labdha; {C}pratilabhate


(=pratilapsyante)
an-
{C,MSA,MV}l›bha-satk›ra; “Please pay heed to me” means “hear [my]
find; gain
{MSA}satk›ra-l›bha words and definitely grasp their meaning”, and
{C}acquires; receives; gains; regains
gain and respect thus... {Dor 45a.2/ 273.2}
È*[-ac-zR^c-d- 5176
{C}gain and honor SW added this record

{C}pratilabhate
find; gain
{C}acquires; receives; gains; regains

Tenses: future, present, past, imperative 170


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

NI]-p(n-W#-N´f( -vf-’f-eCv( -vf- NI]-ac-Nƒ-ç l#r- NIf-[^-c√f( -


5186 5192 5205

path of release of a Hearer path of meditation {C}priya-v›ditva {L}m›nya


speaking pleasantly thinking
fh]-i#[! cr-z[}*]-dX*[-W#-dc-y[-f*[-vf-R#-r(n- {C}his words are kind and helpful thought; respect; revere; venerable
Nœv-R#-Når-dX-N´(f-Når-i(]-N´ç#d-Nårn-az#-’f-eC(v-vf
NI]-ac-cd-eCen- NIf-[^-n*fn-
5193 5206

-[^-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

that are to be abandoned by the path of


meditation, these being the respective objects of {MSA}priya {L}m›nasa
[dX*-d! 1 Når-dX-c#f-R#n-az#-[dr-[^-dXn-a! 2 pleasant; sweet to hear; fame; renown; glory a mind thinking ...
Når-dX-et#e-yc-dz#-[dr-[^-dXn-a!
NIf- NIf-[^-dnf-]n-
5195 5208

Divisions: (1) those done in terms of a person


who has gradual objects of abandonment; (2) manyate {C}samanv›harati
those done in terms of a person who has verb: to think; consider; imagine (=bhavaty›-rÒpe˚a-avadh›ra˚›t)
simultaneous objects of abandonment noun: thought thinking
one of the three types of exalted wisdom of {C}his mind is impressed by; consider; bring
meditative equipoise of a Hearer path of
z[#-[r-z[#-z[}z(-NIf-az#-D√(- out; bear in mind; bring to mind; behave
meditation; see nyan thos kyi sgom lam the awareness which thinks that this and that towards; thinks to himself
mnyam bzhag ye shes for others] are similar
NIfn-ac-dX[* -a- 5209

z[([-]-Nœ≈(]-t#-x([-NIf-]-
NI]-p(n-W#-fp(r-vf-’f-eCv( -vf- 5187

if one wonders what fault is there if one asserts {C}pari˝yandayati


zeC(v- zeC(v[- eC(v- eC(v[- ... think
{C}moistens
path of release of a Hearer's path of seeing
NIf-dR#[-ven-n(- 5196

fh]-i#[! i(]-N´ç#d-q^]-doen-Nårn-az#-’f-eC(v- NIe# n- 5210

dR#- dR#[- dR#n- R#n-


vf-[^-R^c-az#-i]-p(n-W#-d[*]-a-fr(]-Ø(en! I thought thus
kali
Definition: a Hearer clear realizer of truth impure; degenerate
NIf-dÈn-dX[* -a- 5197
which is a path of release that abandons the
NIe# n-[^n- 5211

artificial afflictive obstructions


{C}abhimanyati
[dX*-d! i]-p(n-b*n-a-d‰X[! y(n-b*n-dl#-[r- {C}feel conceited; feel superior to NI#en-az#-[^n-
{LCh}kaliyuga
Ë*n-b*n-dl#! NIf-Nø-* [aX[-ac-dXz-( 5198

[impurity-time]; degenerate era; impure time


Divisions: eight Hearer cognitions (four
NIe# n-[^n-W#-h°-p%r-z[#-i#[-v- 5212
doctrinal cognitions and four subsequent ... I think this, and it should be examined
cognitions)
NIf-[^- 5199

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

seeing; see nyan thos kyi mthong lam mnyam thinking


bzhag ye shes for others {C}think; comparing; comparison; weighing up NI#en-[^n-
NI]-[^-dnf-]n- 5188
{LCh}kaliyuga
NIf-[^-[(en-a-Nœ-*≈ 5200

[impurity-of-time] degenerate era; impure


{C}samanv›harati time
generate a qualm; generate the qualm
(=bhavaty›-rÒpe˚a-avadh›ra˚›t)
NIf-[^-f*[-[(- 5201
{C}his mind is impressed by; consider; bring See: snyigs dus
out; bring to mind; bear in mind; behave
{C}tulan›
NIe# n-f- 5214
towards(?); thinks to himself
not thinking(?)
NI]-a- 5189

{C}think; comparing; comparison; weighing up {LCh,MSA}ka˝›ya


impurity; rotten; cruddy
{MSA}priya; {MSA}madhura; {MSA}sukha;
NIf-[^-zj‹]-a- 5202

{MSA}kal› (v›c); {MSA}yaŸas; {MSA}var˚a


NIe# n-f-V®- 5215

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

NIr# -w^- 5217

{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

Tenses: future, present, past, imperative 171


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

NIr# -[ez-dc-dX[* -a- NIr# -Ë*-’f-ac-zs*v- NIr# -Ë*z-# d[e-i#[-t]-


5218 5230 5243

{MSA}h¸daya-sa˙tu˝˛i-karı {MSA}k¸p›-viv¸ddhi {MSA}karu˚›tmaka


make the heart/mind happy impel compassion having a compassionate nature; having a
nature of compassion
NIr# -Ë*- NIr# -Ë*-d-
5219 5231

NIr# -Ë*z-# s]-x(]- 5244

{LCh,L,MSA}karu˚›; {C,MSA)k¸p›; {MSA}karu˚›yana(ta)


{MV}k¸pat›; {MSA}karu˚›yam›na; compassionate person {MSA}karu˚›nuŸa˙sa
{MSA}k›ru˚ika; {MV,MSA}k›ru˚ya benefit and qualities of compassion (?) {T}
NIr# -Ë*-d---dX[* -a 5232
[heart-foremost]; compassion
NIr# -Ë*z-# zs*v-dc-zR^c-d- 5245
{C}pity
{MSA}karu˚›yata
NIr# -Ë*-∑d-a- 5220
practice compassion {MSA}karu˚›-v¸ddhi-gamana
impelled by compassion
NIr# -Ë*-dc-dX[* -a- 5233
{MSA}karu˚›-sphura˚a
NIr# -Ë*z-# [dr- 5246
pervasive compassion
{MSA}(Ωkaru˚›ya): karu˚›yate
NIr# -Ë*-t]- 5221
practice compassion {MSA}karu˚›-vaŸa
power of compassion
NIr# -Ë*-f*[-a- 5234
{MSA}k¸p›lu
NIr# -Ë*z-# cr-dl#]- 5247
compassionate
{L}nirdaya
NIr# -Ë*-y*-l#r-NIr# -dÌ°-d- 5222
non-compassion; pitiless; merciless; cruel {MSA}karu˚›-maya
compassionate nature
NIr# -Ë*---Ì-d 5235
k¸p›-karu˚at›
NIr# -Ë*z-# dnf-a- 5248
great compassion and pity
{MSA}karu˚›-mÒla
NIr# -Ë*-y*]-a(- 5223
compassionate roots; root of compassion {MSA}k¸p›Ÿaya
compassionate thought; thought of compassion
NIr# -Ë*-h[-f*[-a-[r-V“]-a- 5236
{LCh,C}mah›-karu˚›
NIr# -Ë*n-dNœ[*≈ -az#-N“e^ -dN®v- 5249
great compassion
{MSA}karu˚›pram›˚a-yukta
NIr# -Ë*-y*]-a(-i#[- 5224
possessing immeasurable compassion {T} dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ -
NIr# -Ë*-l#r-NIr# -dÌ°-d- {MSA}karu˚›-janita … du¯kha
5237
{MSA}mah›-karu˚atva
greatly compassionate suffering/pain produced by compassion
{C}k¸p›-karu˚at›
NIr# -Ë*n-dXfn-a-∑[-ac-[^-zsen-a- 5250

NIr# -Ë*-y*]-a(z-# el]-[dr-[^-R^c-az#-N´-( ]n-n*f compassion and pity


5225

n-nrn-‰Xn-p(d-sXc# -[^-’f-f∑*]- NIr# -Ë*-v-dØ*]-]n-h$v-„#fn-[r-d;([-a- karu˚›-sneha-vaiŸe˝ya{MSA}


5238

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

NIr# -Ë*n-l#-v-f#-i*-dz#-vf-b*n- 5252

NIr# -Ë*-Ë*-Vøc- 5226

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

NIr# -Ë*-[r-V“]-a- 5227


{MSA}karu˚›-viŸe˝a power of heart{N}; lightness
attribute of compassion {GD:594} intelligence
{MSA}k›ru˚ika
NIr# -Ë*z-# V¨]( -b#r- NIr# -]n-
5241 5254

compassionate

NIr# -Ë*-[r-V“]-ac-e]n-a- 5228


{MSA}karu˚›-taru [heart-from]; from the heart;
tree of compassion {T} wholeheartedly; earnestly
{MSA}sakaru˚› sthiti¯
NIr# -]n-zu$e-ac-dX[* - 5255

NIr# -Ë*z-# d[e-i#[- 5242


the level of having compassion {T}
{MV}bh›vena praviŸati
NIr# -Ë*-]#-’f-ac-zh°-dz#-ei*]-a(- 5229
{MSA}k¸p›tmaka; {MSA}k¸p›tman
compassionate nature; nature of compassion engage in ... wholeheartedly
{MSA}karu˚› vihi˙s›-pratipak˝a¯ Check. Entry originally had: shin rje'i
compassion is the antidote for harmfulness
bdag nyid {T}
{T}

Tenses: future, present, past, imperative 172


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

NIr# -a(- NIr# -dÌ°-d-i*-dc-d;$r-]n- NI]( -


5256 5266 5278

{LCh,C,MSA}garbha ({C}=madhya); {C}anukamp›m up›d›ya dNI]( ! NI]( ! dNI]( [! NI]( [!


{LCh,L,MSA}s›ra; {C}as›rat›; {MSA,C}varti; apprehend pity
{L,MSA}ma˚˜a deny; to tell a lie
{C}moved to pity
essence; {T} matrix
NI]( [- 5279

NIr# -dÌ°-d-[r-V“]-a- 5267

{C}enshrining; womb; embryo; place; seat;


core; substance; substantial excellence; lack of {MSA}k¸p›lu dNI]( ! NI]( ! dNI]( [! NI]( [!
a core; unsubstantiality; wick
having pity deny; to tell a lie
dNø]-az#-NI#r-a(-env-dc-dX*[-a-
NIr# -dÌ°-d-x(rn-n$-Nƒ]# -az#-fh]-i#[- NIf( -a-
5268 5280

illuminate the essence of the teaching


{C}tulan›
[*-dl#]-eb*en-az#-NI#r-a(- {MSA}k¸p›-parip›ka-lak˝a˚a
character of thoroughly mature pity think; thinking; make even(?); make level(?);
Essence of a One Gone Thus equalize(?)
NIr# -dÌ°-l#r-NIr# -dÌ°-d- 5269
(tath›gata-garbha) {C}comparing; comparison; weighing up

NIr# -a(-y*]-a(z-# el]-[dr-[^-R^c- 5257


{C}k¸p›-karu˚›
NIf( -a-f*[-a- 5281

{C}pity and compassion


coming under the influence of great {C}anik˝ipta-dhura
NI]# -a(-f*[-a-x#]-a- 5270
compassion(PGP-78) {C}persistently; one who perserveres; one who

NIr# -a(-[r-V“]-a- persists in trying; name of a Bodhisattva


5258
{C}as›rika

NIf( -ac- 5282


essenceless; no essence
{C}s›ravatı
{C}lack of solidity; insubstantiality; without a
{C}possessing a core {C}klamatha
solid core
NIr# -a(-dN“n^ - {C}weariness; fatigue
5259

NIf# -a- 5271

NIf( -vn-dX[* -ac-zR^c- 5283

dN“^- N“^[- dN“^n- N“^n- {C}añjali


condense the essence {C}cupped hands {C}kil›sin
{C}indolent
NIr# -a(-f-fy#n-a- NIf# -ac-p(en-o*-
5260 5272

NIf( -vn-f*[-ac- 5284

{C}as›rakata {C}añjali˙ k¸tv›


essenceless; no essence {C}having saluted reverently; stretched out {C}akil›sin
{C}lack of solidity; insubstantiality their folded hands {C}untiring

NI-* f- NIf( n- 5285

NIr# -a(-f*[- 5261 5273

{C}as›rakata; {C}as›raka fruit cluster dNIf! NI(fn! dNIfn! NI(fn!


essenceless; no essence [r(n-eC^d-NI*-f- {MSA}sama-citta
{C}lack of solidity; insubstantial; insubstantiality verb: make even; make level; equalize
fruit cluster of feats
adj.: equal; even
NIr# -a(-f*[-a- 5262

NI[* - 5274

NIf( n-zu$e- 5286

{C,MSA}as›ra; {C}as›raka; {C}as›rakata; {C}


as›rata {C}iyat
{LCh}sam›patti
essenceless; no essence how much; however much
absorption; meditative absorption
{C}lack of solidity; insubstantiality; (something) {C}so great
attainment
insubstantial; not (in) the core; that which is
NI[* -z[^n-a-]- 5275

without a core; lack of a core s(-f(-NI(fn-ac-zu$e-az#-h°-


z[^- z[^!z[^[- z[^n- z[^n- at the time of absorption of male and female
NIr# -a(-enc-ac-p(d-a-]- 5263

NIf( n-zu$e-a- 5287


as many
p(d!zp(d- zp(d- p(d- zp(dn-
NIf* n- 5276
{C}sam›patti
{C}nava-ma˚˜a-pr›pta
a meditator Nihilist; absorption; meditative
{C}(when it is) like freshly made cream {C}par›m¸Ÿati (=m›
absorption; Meditator [Nihilist]
rÒpa-›dy-abhiniveŸa-yogena grahır ity);
NIr# -dÌ°- 5264

{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

NIr# -dÌ°-y*-l#r-NIr# -dÌ°-d- 5265


{MSA}samat›
haughtiness; arrogance; pride verb: make even; make level; equalize
{C}k¸p›-karu˚at› adj.: equal; even
{C}pity and compassion n*fn-[az#-Nœ≈#v-qC^r-e#n-v*en-dl^en!
NIf( n-ac-zu$e-a- 5289

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

Tenses: future, present, past, imperative 173


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

NIf( n-ac-zu$e-vr-dX[* -]^n-a-[r- dÈn-b#r- dNI]* -


5290 5300 5311

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

engage in; engage in meditative absorption dÈ*[! È*[! dÈ*n! È*n!


{C}enter into; enter on verb: find; gain; discover {C}dur›sada
noun: goods; property; profit
NIf( n-ac-l^en-az#-h°- {C}hard to conquer; difficult to deal with
5292

dÈ*n- 5303

dNI]* -dq^c- 5313

l^e- zu$e- l^en- l^en-


when one has engaged in meditative absorption dÈ*[! È*[! dÈ*n! È*n! {LCh}satk›ra; {L}paryup›sana
{MSA}anupr›pta; {C} labhati respect; reverence; veneration; serve and
NIf( n-ac-l^en-n(- 5293

verb: find; gain; discover venerate


noun: goods; property; profit {C} honor; serve
l^e- zu$e- l^en- l^en-
{C}sam›padyate
{C}get to; get at; seize upon eC(r-∑*c-q(ãœ-]c-[}-f#-ù-[r-!
dÈ*n-]n- [dr-sX^e-[av-z[^n-[r-! y(n-W#-N“*-[r-!
5304
engage in; engage in meditative absorption
{C}enter into; enter on
{C}adhigamya y(n-W#-zdX^r-e]n-’fn-v-dNI*]-dq^c-o*!
NIf( n-l^en-]n- 5294
having found; having gained In the city of Koºkana, [Sh›kyamitra] served
{C}when he has obtained; when they have and venerated Drami˜a, Êshvarashrısam›ja,
l^e- zu$e- l^en- l^en- reached Dharmasen› and Dharmasambhava,
{C}sam›padya
dÈ*n-a- dNI]* -dq^c-dR#n-ac-zR^c-
5305 5314

having engaged (in meditative absorption);


having entered into (meditative absorption) {C}pr›pta; {MSA}upagamatva
{C}having entered
dR#- dR#[- dR#n- R#n-
find; gain; discover; get; goods; property;
{C}apac›yati
profit
NIf( n-vn-W#-v*-v(- 5295
pay respect to; revere; venerate
{C}attained (to); reached
{C}pay reverence to
laziness of neutral activities
dÈ(]-f*[-[^- 5306

dNI]* -dq^c-dX-d- 5315


Comment: This is one of three types of
laziness: laziness of inadequacy (sgyid lug undeniably
pa'i le lo); laziness which is an attachment to {C}paryup›ste
dNI[- 5307
bad activities (bya ba ngan zhen gyi le lo); respect; reverence; veneration
laziness of neutral activities (snyoms las kyi {C}honor
le lo). dNI[! NI[! dNI[! NI[!
dNI]* -dq^c-dXn- 5316

udbh›vita{MSA}
dÈ]- 5296

emphasize; explain (upa Ω›s): {MSA}up›sya; {MSA}up›sana


image (?) relate respect; reverence; veneration; serve and
venerate
e;$en-dÈ]-bc-d- dNI[-a- 5308

dNI]* -dq^c-dXn-]- 5317

an image reflected {C}pravy›harati


See: gzugs brnyan emphasize; explain {MSA}(pary-upa Ω›s): paryup›sya;
{C}upati˝˛hati
dÈn-a- 5297
{C}declares; express in conventional words
respect; reverence; veneration
eof-[*-w(-]-dNI[-ac-dX-
dÈn! Èn! dÈn! Èn! {C}furnish; serve upon; waits on
emphasize just this talk{MSI 396.4}
{L}par›bhava; {C}avamanyate; {C}avam›na;
dNI]* -dq^c-dXn-a- 5318

{C}avam›nan›; {MSA}avajñ› Nƒ#]-a-i#[-[^-dNI[-az#-f#e-a-


{C}vanish; disappear; defeat; conquer; harm; eyes which are explained as mere fruitions {C}paryup›ste
despise; contempt for others respect; reverence; veneration
Perhaps “slogan” instead of talk in
{C}honor; honored; obedient
dÈn-a-f*[-a- 5298
first example? {T}

dNI]* -dq^c-dX[* - 5319

dNIr^ -dc-e]n-a- 5309


{C}anadhim›nan›
{C}feel no undue sense of pride {C}upati˝˛hati; {C}apac›yati; {L,C}paryup›ste
fasting ({C}=upa˛˛hita = purakkhata)
dÈn-ac-dX[* -t#r- 5299

dNIr^ -dc-e]n-a-v-n(en-an-e[^rn-v- respect; reverence; veneration; pay respect;


5310

{C}avamanyate venerate; serve and venerate


{C}despise they torment themselves by abiding in fasting {C}honored; obedient; {L}honors; présenter
and so forth{TSV 68a} mes services
Do you want the French? {T}

Tenses: future, present, past, imperative 174


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

dNI]* -dq^c-dX[* -a- dNI]( -f#-]^n-a- õ#-q-


5320 5331 5342

{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

dNI]( -dg$en- 5333

interpretation) versus Wylie. {T}


{C}abhy›sanna
accuse falsely; assert falsely
õ#-Qœ- 5343

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

Nœ^-”(-Ë*-dNI*]-a- e;$en! zj$en! dg$en! h$en!


approximation of vajra body{TGP 78} [lie-set]; accuse falsely; assert falsely
gentiana chiretta [ {T} type of plant (?);
Vµz#-dNI*]-a- dNI]( -h$en- 5335
tranliteration of Sanskrit word (?)]
divine approximation Check Tib. versus Wylie, and
e;$en! zj$en! dg$en! h$en! English {T}
dNI]* -ac- 5323

accuse falsely; assert falsely


o#-v-R#-zdC-^ 5345

dNI]( -zj$en- 5336


{C}abhy›sanna
approximate; near {L}tılaka˚a
e;$en! zj$en! dg$en! h$en! sesame seed
dNI]* -ac-R#n- 5324

accuse falsely; assert falsely Sanskrit was in English, and


{C}sevate English was in example 1. {T}
dNI]( -e;$en- 5337

approximate
o#e-o- 5346

{C}tend; resort to; serve upon; placate


e;$en! zj$en! dg$en! h$en!
dNI]* -ac-dX- 5325
accuse falsely; assert falsely gentiana chiretta; [ {T} type of plant]{D1}

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

o#r-r*-zj‹]-dNœ[*≈ -ac-dX[* -[(- 5348

frz- frz- frz- frz-


and; or; particle indicating question
{C}asa˙mo˝a-dharmat› dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ -
õΩ-# qΩ- 5341
{C}a nature which is never bewildered {MSA}sam›dhim utp›dayati
produce a meditative stabilization
dNI]( - 5329

õ#-q- o#r-r*-zj‹]-R#-‰X-^ i#[- 5349

dNI]( ! NI]( ! dNI]( [! NI]( [! ˛ık›


deny; tell a lie; disavow falsely; lie commentary [tranliteration of Sanskrit word] e;$r- zj‹]- d;$r- ;$rn-
noun: lie {MSA}sam›dhi … hetutva;
Ø-E√r-[^-N‘r-d-dNI(]-f#-]^n-ac-zyc-d- SW changed entry {MSA}sam›dhy-upani˝attva

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}

dNI]( -[^-f*[- 5330

e;$r- zj‹]- d;$r- ;$rn-


undeniably{N} {MSA}sam›dhi-mukha
door of meditative stabilization

Tenses: future, present, past, imperative 175


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

o#r-r*-zj‹]-R#-Nød( n- o#r-r*-zj‹]-a- o#v-[qc-]e-


5351 5363 5374

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

power of meditative stabilization one in meditative stabilization


accusative; dative; and locative particle: to;
o#r-r*-zj‹]-R#-[(]- o#r-r*-zj‹]-[ae-o^-f*[-a-
5352 5364

in; as; -ly; at

e;$r- zj‹]- d;$r- ;$rn- e;$r- zj‹]- d;$r- ;$rn- f[(e-o^-c$r-d-


{MSA}sam›dhy-artha {MSA}apram›˚a-sam›dhi suitable as hue
object of meditative stabilization limitless meditative stabilizations n$-c$-c-[r-[^-o^-]! v-[(]-’f-a-[}^e-x#]-o*!
o#r-r*-zj‹]-R#-Nå[(≈ -x$v- o#r-r*-zj‹]-x(rn-n$-f#-ifn-a-
5353 5365
su, ru, ra, du, tu, and na are the six aspects of la
don
Nå≈[- Nå≈([- Nå≈[- Nå≈([- e;$r- zj‹]- d;$r- ;$rn-
o*- 5376

{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

appositives and usually indicating there is


o#r-r*-zj‹]-v-frz-d- 5366

another clause to the sentence


e;$r- zj‹]- d;$r- ;$rn-
{MSA}sam›dhi-vaŸa; {MSA}sam›dhy-›dhipatya frz- frz- frz- frz- [*-o*-Nø*-en$f-Vµe-dtn-o*! [-[*-]-c-v-n-o*!
power of meditative stabilization {MSA}sam›dhi-vaŸit› e-r-d-f-z-’fn-[r-!
sovereignty with respect to meditative
o#r-r*-zj‹]-R#-[dX-* d- fpz-Ø*]-f*[-fpc-n-Nø*-zp(d!
5355

stabilization
The three -- de, te, and ste -- are the
{MSA}sam›dhi-bheda
o#r-r*-zj‹]-v-dØ*]-a- 5367

continuative particles; de [follows] da; te


division of meditative stabilization
{MSA}sam›dh›na-prati˝˛hita; [follows] ra, la, and sa; [and after] ga, nga, ba,
o#r-r*-zj‹]-R#-c(-fXr( -dc-f#-dX[* -a- 5356
{MSA}sam›dhi-sa˙niŸraya; ma, 'a, and no suffix,“sa-ste” is obtained
{MSA}sam›dhi-sa˙niŸrita
o(- 5377
{MSA}sam›dhy-an›sv›dana in dependence upon meditative stabilization
not experience the taste of meditative
o#r-r*-zj‹]-en$f- particle indicating period; {T} terminating
5368
stabilization
particle (rdzogs tshig)
o#r-r*-zj‹]-R#n-’f-ac-Ì°-d- 5357

e;$r- zj‹]- d;$r- ;$rn-


o(f-zu$e- 5378

{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-


{MSA}sam›dhi-parih›˚i e;$r- zj‹]- d;$r- ;$rn- {C}uts¸jati
experience/vision of meditative stabilization give; treat; cast away; send; let go; give away;
{MSA}sam›dhi-mukha
let loose; play [an instrument]
door of meditative stabilization
o#r-r*-zj‹]-zp(d-a- 5360

{C}cast away; rejects; emits; cast off; cast out;


o#r-zj‹]-fr-V“]- 5371
come up; let go; abandon; (would) discard; let
p(d!zp(d- zp(d- p(d- zp(dn- loose
{MSA}sam›dhi-l›bha e;$r- zj‹]- d;$r- ;$rn-
eor-Nø-* 5381

obtain meditative stabilization {MSA}sam›dhi-bahula


having many meditative stabilizations
o#r-r*-zj‹]-[r-V“]-a- eor- eo(r- dor- p(rn-
5361

o#r-zj‹]-fXc^ -[^-p(d- 5372


{C}avas¸jya
e;$r- zj‹]- d;$r- ;$rn- having sent; having given away; having let
{MSA}sam›dhi-yoga p(d!zp(d- zp(d- p(d- zp(dn- loose; having played
having meditative stabilization {MSA}›Ÿu-sam›dhi-l›bhit› {C}having let go; having renounced
quickly attain meditative stabilizations
o#r-r*-zj‹]-[r-e;$rn- eor-d-
5362 5382

o#r-zj‹]-en$f-R#-Nå[(≈ -x$v- 5373

{MSA}sam›dhi-dh›ra˚ı eor- eo(r- dor- p(rn-


meditative stabilization and retention {T} Nå≈[- Nå≈([- Nå≈[- Nå≈([- {L}sra˙sana; {MSA}nik˝ipta
{MSA}sam›dhi-traya-gocara give; treat; cast away; send; let go; give away;
sphere of the three meditative stabilizations let loose; play [an instrument]
relax

Tenses: future, present, past, imperative 176


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

eor-dc---dX- eo]-f*[- eo]-v-s*dn-a-


5383 5396 5405

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]-h‹en-p#e-a- eo]-v-zs*dn- 5407


(2) order; system 5400

eo]-R#-d[*-d- 5388

hetu-bindu nir˚aya; viniŸcaya


{GD:841} Dharmakırti's Science of Reasoning. settle; delineate; ascertain; revise [e.g., a
final happiness
P:5715, Ce, 364.a.7-400.a.7 translation]; finalize [e.g., a translation]
eo]-[^- 5389
There is no listing for 'phebs in
eo]-h‹en-c#e-a- 5401

Thumi. Is it a misspelling of 'bebs


{LCh,MSA}atyanta; {MV}atyantam
{MSA}hetu-vidy› ? {T}
completely; forever
knower of reasons; knowledge of reasons
eo]-v-dd-ac-dNø]-az#-N“-* 5408

eo]-[^-z[(c-d- 5390

eo]-x(rn-n$-f-eCd^ -a- 5402

discard forever; get rid of dNø]- Nø]( - dNø][- Nø]( [-


zeC^d- zeC^d- zeC^dn!eC^d- eC^dn-
v$n-cen-a-eo]-[^-z[(c-]^n-Wr- {L}upadeŸa
completely non-existent{S} discourses which delineate
one is able to discard the coarse body
eo]-v-sd- eo]-v-[dd-
5403 5409
forever{TGP 54}

eo]-[^-d- 5391

eo]-v-[dd! zd*dn! sd! s(d! eo]-v-[dd! zd*dn! sd! s(d!


{MSA}atyanta; {MSA}›tyantikatva {LCH}nir˚aya; {LCH}viniŸcaya nir˚aya; viniŸcaya
continual [order-in-come down]; settle; delineate; settle; delineate; ascertain; revise [e.g., a
ascertain; finalize [e.g., translation of a text]; translation]; finalize [e.g., a translation]
eo]-z[^]-R#-NIr# -a(- 5392
revise [e.g., translation of a text]
eo]-v-[dd-ac-dNø]-az#-N“-* 5410

the essence of final aspiration v*en-ac-eo]-v-sd-]n-


having settled well... dNø]- Nø]( - dNø][- Nø]( [-
eo]-]n- 5393

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

{N}niŸcaya; {N}viniŸcaya; nir˚aya


strive at not being polluted at all
delineate; settle; ascertain; revise/finalize
dNø]- Nø]( - dNø][- Nø]( [-
eo]-f#-nC[# - 5395
[e.g., a translation]
{C}upadeŸa
utterly non-existent discourses which delineate{S}
{C}Exposition(s); instruction; advice

Tenses: future, present, past, imperative 177


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

eo]-v-zd*dn-a- eo#-f$e-bn-y*c-Nå[(≈ -az#-ei*]-a(- eo^d-a-


5412 5419 5431

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

{C}g›dha; {C}›g›˜ha {C}bhinatti


{LCh,C,MSA}kath›; {MSA}'brel pa'i gtam = depth {C}breaks
s›˙kathya {C}firm footing; foothold; bottom; bottom
eo^f-f(- 5433

speech; converstion; communication; talk;


slogan r*n-a-eo#r-]n-z[}(rn-o*-
{LCH}ca˚˜›lı
{C}sermon; story one must induce ascertainment from the depths
The Fierce One; inner heat; Fierce Woman
...{MSI 430}
;d-f(-Ø*]-zdX^r-eof- p%c-n*v-R*]-[^-v(e-an-eo^f-f(-zdc-d-
eo#r-fpz- 5421

talk on the profound dependent-arising{DASI


the downward moving [wind] turns upward
522.3}
depth whereby the fierce female is ignited {TGP-36}
eof-[*-aä#§-o-’fn-W#n-NI]-]n-NI]-[^-d‰X^[- {PH} English does not match
eo#r-]n- 5422

pa˚˜itas passed this communication from ear to usage in example


ear [depth-from]; from the depths; from the
eo*c- 5434
Check translation of example {T} bottom of the heart
ex. from S h i p 62a.5
eo#r-[ae-[qz-d- 5423
{LCh,C,MSA}nidhi; {C,MSA}nidh›na
treasure; treasury; store-place
eof-re- 5414

{C}dur-avag›ha {C}receptacle; deposit


{C}hard to fathom; difficult to plunge into
evil talk f∑*]-az#-eo*c-
eo#r-dg$en- 5424
SW: definition seems
treasury of knowledge
wrong; should be the same
eo*c-Nø]( - 5435

as "gtam": speech; e;$en! zj$en! dg$en! h$en!


converstion; communication; penetrate to the depths; deeply penetrate
dNø]- Nø]( - dNø][- Nø]( [-
eo#r-h$en- 5425
talk; slogan; {PH} or should [treasure-reveal] a revealer of concealed
headword be "gtam ngan"? texts and practices
e;$en! zj$en! dg$en! h$en! SW added English.
eof-r]- 5415
[depth-penetrate]; penetrate to the depths;
eo*c-[r-z[}-d- 5436
deeply penetrate
[talk-bad]; bad talk; evil report
eo#r-h$en-a- 5426
{MSA}nidh›nopama
eofn-R^c- 5416

like a treasure
[depth-penetrate]; penetrate to the depths;
{C}paripÒrita
eo*c-f- 5437
deeply penetrate
{C}filled
eo#r-zj$en- 5427

[Nying-ma] buried texts


eo#-f$e- 5417

eo(en- 5438

{LCh,L,MSA,MV}moha e;$en! zj$en! dg$en! h$en!


bewilderment; delusion; ignorance; [depth-penetrate]; penetrate to the depths; {MSA}gata
obscuration; mental darkness deeply penetrate to include

eo#r-e;$en- ’f-Nƒ#]-R#-v$n-[r-‰X^[-et#e-o^-eo(en-Wr-
5428

Compare: ma rig pa, ignorance; rmongs pa,


obscuration although it is included in one continuum [with
e;$en! zj$en! dg$en! h$en! such and such] ...{TGP 56}
eo#-f$e-f*[-a- 5418
[depth-penetrate]; penetrate to the depths;
deeply penetrate n-fpc-[f#en-dnv-b*n-f-eo(en!
amoha
b#r-b#e-b*-z(-b*-]-zp(d!
eo^en-a- 5429
non-bewilderment; non-ignorance
Comment: This is one of the eleven virtuous after sa, not including the exception, shes, one
touch gets shing, shig, she 'o, [and] she na{Y}
mental factors (sems byung dge ba,
kuŸalacaitta): (1) faith (dad pa, Ÿraddh›); (2) sXe-‰X-e]n-dl#c-eo^en- Check English of Ex. 1.
shame (ngo tsha shes pa, hrı); (3) Translation of ex. 2 mine. {T}
touch the seal to the four places {VM}
embarrassment (khrel yod pa, apatr›pya); (4)
eo(en-a- 5439

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

Tenses: future, present, past, imperative 178


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

eo(en-a-f-x#]- eo([-ac-dX[* -a- doen-a-d-


5440 5447 5456

{C}aprapanna {C}arpa˚›; {MSA}naibandhika e[en- z[(en- doen!dØen- p(en-


{C}unincluded aim; focus
{GD:515} metaphorical (as opposed to true,
{C}procuring
eo(r- 5441
dngos);{N} imputed

eo(c- 5448

doen-a-gf-[^- 5457

eor- eo(r- dor- p(rn-


(ut Ωs¸j): {MSA}uts¸janti; {MSA}vis¸janti; eo(c- zp(c[- eo(c[- eo(c[- e[en- z[(en- doen!dØen- p(en-
vis¸jana; (Ωk˝ip); tyakta; {MSA}uts¸janti; ; {C}avakirati
{MSA}(Ωsra˙s): sra˙sayati{C}uts¸jati; {C}prajñapti-m›tram
scatter; spread over; strew
{C}k˝ipati; {C}nik˝ipati (=p›tayati); merely imputed; merely designated
give; treat; cast away; send; let go; give away; {C}strew; scatter over {C}merely conceptual
let loose; play [an instrument]
eo(c-]n- 5449

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

(pra˚›yama) in a vast way


e[en- z[(en- doen!dØen- p(en-
eo(r-d- 5442
dubious; uncertain; no certainty; not known
{MV}prajñapti-sa˙v¸ti
doen- 5451

eor- eo(r- dor- p(rn- imputational conventionality


Comment: This is one of three divisions of
{C,MSA}ty›ga; {MSA}parity›ga;
{MSA}utsarga; uts¸jati; {L}h›na;
e[en- z[(en- doen!dØen- p(en- conventionalities: (1) imputational
{MSA}pratip›dana; {C}d›yaka; {MSA}da {MV}prajñapta; {MV}prajñapti; {LCh}upac›ra conventionalities (btags pa'i kun rdzob); (2)
give; treat; cast away; send; let go; give away; impute; imputed; designate; designated mental conventionalities (shes pa'i kun
rdzob); (3) verbal conventionalities (brjod
let loose; play [an instrument] cr-e#-h·en-a-dØ*]-]n-doen-az#-sX#c- pa'i kun rdzob). Jik-may-dam-chö-gya-tso
{C}renunciation; go to; dismiss; abandon; let
because of being imputed in dependence upon also identifies "imputational conventionalities"
have; let in; admit; failure; decrease; waning;
their collection of parts as imputational natures that are imputed by
loss; forsake; donor; giver
conceptuality to be truly existent whereas
doen-y(n- 5452

eo(r-dc-dR#[- 5443

doen-az#-h‹e- 5460

eor- eo(r- dor- p(rn- e[en- z[(en- doen!dØen- p(en-


prajñaptadharma e[en- z[(en- doen!dØen- p(en-
muñcati
designated phenomenon{N}; phenomenon imputed word
send; give; treat; cast away; let go; give away;
imputed
doen-az#-x([-a- 5461
let loose; play [an instrument]; let in
doen-[(]- 5453
{C}sets free; sprout forth; to free
e[en- z[(en- doen!dØen- p(en-
eo(r-v*]- 5444

e[en- z[(en- doen!dØen- p(en- {MV}prajñapti-sat


designated object imputed existent; imputedly existent
eor- eo(r- dor- p(rn-
doen-]n- doen-ac-Nƒ-ç d-
5454 5462
[give-take]; giving [happiness] and taking
[suffering]; giving [what is good] and taking
[what is bad] e[en- z[(en- doen!dØen- p(en- e[en- z[(en- doen!dØen- p(en-
Comment: This is a meditative practice for {C}ksipati; prajñapti {LCH}prajñapti-v›din
developing compassion emphasized by having imputed; having designated Proponent of Imputation
Sh›ntideva. {C}hurl, throw; reject; cast away; shoot; move
doen-ac-fj[-a- 5463

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

{C}lead to; I entrust {N}parikalpita; {LCH}upac›ra; {C}prak˝ipta =


prajñaptam = adhy›ropita˙ sa˙v¸ti-m›tram;
x#[-eo([- prajñaptir e[en- z[(en- doen!dØen- p(en-
aim the mind; focus the mind imputed; imputation; designated; designation; {MSA}prajñaptito 'sti
impute; designate; hang; imputed [phenomena]
imputedly existent; imputed existent
eo([-a- 5446

{C}concept; conception; nominal


doen-gf- 5465
concept/existence; conceptual entity; nominal
{MSA}›bhoga
entity; intimation; conceptual existence; spread;
aim; focus conceived; arranged; placed into; added on; e[en- z[(en- doen!dØen- p(en-
x#[-eo([-a- put/thrown into; plunged into prajñaptim›tra
aim the mind; focus the mind only imputed

Tenses: future, present, past, imperative 179


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

doen-zj‹]-Ø(e-a- dor- dor-NIf( n-n$-dX[* -a-


5466 5474 5485

e[en- z[(en- doen!dØen- p(en- eor- eo(r- dor- p(rn- {MSA}upek˝›yata


equanimity
conception conceiving imputed existence {C}mukta; {C}uts¸jati; tirask¸tya; {C}choritva;
{C}tyajati
dor-NIf( n-n$-dle-a- 5486

doen-l#- 5467

give; treat; cast away; send; let go; give away;


let loose; play [an instrument] {MSA}upek˝›
e[en- z[(en- doen!dØen- p(en- {C}freed; rejects; emits; cast off/out; come up; equanimity
basis of imputation let go; abandon; (would) discard; excel, curtain;
dor-Nø-* 5487

through; across; having spurned; renounces


doen-el#- 5468

dor-NIf( n- {L}tirask¸tya; {C}chorayati


5475

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

prajñapti-sat non-attachment (ma chags pa, alobha); (5)


non-hatred (zhe sdang med pa, adve˝a); (6)
imputed existence; imputed existent;
non-ignorance (gti mug med pa, amoha); (7) eor- eo(r- dor- p(rn-
imputedly existent
effort (brtson 'grus, vırya); (8) pliancy (shin {C}tyakta; {MSA}d›na; {MSA}pramok˝a;
fh]-i#[! {MSA}mukta; {C}riñcati
dor-NIf( n-W#-‰X-^ fh]-x#[-v-dX[* -a- 5476

give; treat; cast away; send; let go; give away;


cr-i#[-r(n-e;$r-d-v-y(n-el]-r(n-e;$r-d-v-Vø(n let loose; play [an instrument]
{MSA}upek˝›-nimitta-manask›ra
-[e(n-a- mental contemplation that is the cause of renounced; part from; spurns{C}
Definition: a phenomenon whose apprehension equanimity
dor-dc-dR#-d- 5490

must depend upon apprehending another


dor-NIf( n-[r-V“]-a- 5477

phenomenon eor- eo(r- dor- p(rn-


[dX*-d! 1 {MSA}upek˝›-sahagata {C}anutsargat›
endowed with equanimity; having equanimity
e[en-el#-el]-v-dØ*]-]n-doen-az#-doen-x( send; give; treat; cast away; let go; give away;
let loose; play [an instrument]; let in
dor-NIf( n-z[^e-t#r- 5478

[! {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

another phenomenon; (3) imputed existents that


dor-f#-dC-l#r- 5492

{MSA}upek˝aka
doen-x([-W#-er-;e- 5471

one who has equanimity {C}anela


e[en- z[(en- doen!dØen- p(en- {C}clear
dor-NIf( n-h[-f*[- 5480

imputedly existent person


do[- 5493

upek˝›-apram›˚a
doen-x([-y(n-en$f- 5472
limitless equanimity; immeasurable equanimity
eo[! eo([! do[! eo([!
dor-NIf( n-fj[- 5481

e[en- z[(en- doen!dØen- p(en- aim; focus


triprajñaptisad-dharma
dod- 5494
{MSA}upek˝yate
three properties of an imputed existent practice equanimity
eod! z[*dn! dod! p(dn!
doen-x([-y(n-en$f-hr-d- 5473

dor-NIf( n-dle- 5482

offer; cast; throw; plant; put; set; give


e[en- z[(en- doen!dØen- p(en- {MSA}upek˝eta; {MSA}upek˝›
dod-]n- 5495

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

dor-NIf( n-n$-dX[* - 5484

{MV}upek˝›
equanimity

Tenses: future, present, past, imperative 180


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

dod-a- do(]- Øe-o^-zu$e-


5496 5507 5520

{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}scattered about in; strike; throw Hackett wants to add Eng.


"exclude"
dodn-]- {MSA}satat›nubaddha
5497

permantly related; permantly connected


Ø- 5508

{C}prav›rayati
Øe-o^-Ø(en-a- 5522

{C}be invited to choose; have to choose {C,MSA}aŸva


between horse
Ø(en- Ø(en- Ø(en- Ø(en-
do^en-o*- 5498

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

do^r-! zp%r-! do^rn! p%rn! {C}like a thoroughbred stallion

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

N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[-


e[^v! z[^v! do^v! p%v[! a self which is permanent, partless, and nitya-prayukta
{C}vinayati independent continual application
{C}disciplines
Øe-o^-N∂c(≈ -d-x#[-v-dX[* -a- 5528

Øe-et#e-cr-[dr-t]-d[e-e#n-Nør( -a- 5515

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

{C,TN,MSA}sad›; {C}sad¸; {C,MSA}satatam; {L}sad›vidyam›na; {MSA}nitya˙ n›sti;


{C}abhık˝˚am; {C}nitya; {C,MSA}nityam; {MV}nityam asat
{C}vinıta; {C}vinayati
{MSA}nirantara always non-existent
{C}disciplined; educated; disciplines
[permanent-as]; always; permanently
Øe-o^-x#[-v-dXn-a-x#]- 5530

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

permanently non-mistaken ethics


e[*e z[*en-!z[*e do*e z[*en!
Øe-o^-‰X]^ -f#-z-y[-a- 5518
dVø- Vø- dVøn- Vø(n-
{C}utk˝ipati
{N}Ÿ›Ÿvata-darŸana
raise; lift
zy[- zy[- y[- y[- view of permanence{N}
{C}lift up; suspend; get rid of; throw up; take
{C}satata˙ samitam (=satatam)
Øe-Vø-Når( - 5532
out of; add to
always; permanently
{C}constant(ly and always) Når- Nå(r- Nårn- Nå(rn-
Øe-o^-r$- 5519
the view of permanence is abandoned

sadprarudita
the Bodhisattva Always-Crying

Tenses: future, present, past, imperative 181


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

Øe-dØ]-R#-NIr# -a(- Øe-a-f*[- Øen-


5533 5542 5552

a permanent, stable essence {C}aŸ›Ÿvata dØe- Ø(e- dØen- Øen-


non-eternal; impermanent; not permanent
Øe-dØ]-p*c-;$e-ex$r-[}r^ -f#-zR^c-d- {LCh,C,MSA}liºga; {L}nimitta
5534

{C}devoid of eternity; not everlasting verb: to examine


See: rtag med, impermanent noun: reason; sign; conceptuality; thought;
zR^c- zR^c[- R^c- R^c[-
conceptual consciousness; imputation; logical
Øe-az#-Nœ-^ 5543
permanent; stable; everlasting; eternal;
mark
immutable
{MSA}nitya-k›ya {C}characteristic; token; mark; {GD:697}
Øe-fpz- 5535
permanent body evidence
Øen-f-eC^d-
Øe-az#-fpz- 5544
Ÿ›Ÿvat›nta; ŸaŸvat›nta
extreme of permanence the reason is not established
{N}Ÿ›Ÿvat›nta
[(]-N´ç&d-W#-Øen-
Øe-fp(r-d- 5536
extreme of permanence; extreme of
reification{N} sign proving the meaning
{MSA}nitya-darŸana
Øe-az#-[^n- Øen-[r(n-
5545 5553
view of permanence

Øe-a- 5537
permanent time {GD:241} permanent real entity

Øe-ac- Øen-N®-sX-# wn-D√rn-


5546 5554
{LCH}nitya; {MV}nityatva; {C,MV}Ÿ›Ÿvata;
{C}Ÿ›Ÿvatat›; {MSA}sad›; {MSA}s›tatya;
ŸaŸvat› {C}sad›; {C}sad¸; {C}abhık˝˚am; {MV}satatam you have asserted/accepted the former and
permanent; permanent phenomenon; permanently; always latter reasons
permanence {C}forever; at all times; constantly; regularly;
Øen-N®-sX-# n(r- 5555

{C}eternal; eternalist views; eternity continually; repeatedly


Øe-et#e-cr-[dr-t]-R#-d[e- Øe-ac-dR#[-a- 5547
n(r- n(r- n(r- n(r-
permanent, partless, independent self you have asserted/accepted the former and
dR#- dR#[- dR#n- R#n- latter reasons; the earlier reasons are forced
fh]-i#[! {C}Ÿ›Ÿvatika by the latter
y(n-[r-Nœ[-t#e-f-f-x#]-az#-el#-fp%]-a- {C}which makes eternal
Øen-Vøc-N‘r- 5556

Definition: a common locus between being a


Øe-ac-Nƒ-ç d- 5548

phenomenon and not being momentary N‘r- N‘r- N‘r- N‘r-


[dX*-d! 1 [^n-dØ*]-az#-Øe-a! 2 Ÿ›Ÿvata-v›din; ŸaŸvatav›din {LCH}hetv›bh›sa; liºga-›bh›sa
Proponent of Permanence pseudo/quasi/counterfeit sign/reason
c*n-zez-dz#-Øe-a!
Øe-ac-zj‹]-a- 5549

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

phenomenon whose occurrence is impossible


Øen-f-eCd^ - 5558

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

Øe-f*[- the reason is not established{D1}


5551

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

{NH} nitya˙ nitya-k›la˙; {L} nityak›la˙


permanent, permanent time

Tenses: future, present, past, imperative 182


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

Øen-zj‹]-n*fn-n$-R^c-az#-Ø(e-a- Ø^v- Ø*]-R#-dX-* dCe-


5561 5572 5582

e;$r- zj‹]- d;$r- ;$rn- rajas {MSA}›Ÿraya-prabheda


activity instance of basis; division of basis
conceptual consciousness that is a mind
Ø^v-a- Ø*]-R#-[dX-* d-
5573 5583
apprehending a sign
Comment: This is one of the seven types of
facsimiles of direct perception (mngon sum {C}m¸duka {MSA}›Ÿraya-bheda
ltar snang): mistaken conceptions ('khrul dull; inferior; weak division of basis
ba'i rtog pa), conventional conceptions (kun {C}soft; mild
Ø*]-R^c-a- 5584

rdzob kyi rtog pa), inferential conceptions


Ø^v-a(- 5574

(rjes dpag gi rtog pa), conceptions arisen {C}›dh›ra


from inference (rjes dpag las byung ba'i {LCh,C}m¸du; {C}m¸duka basis; support
rtog pa), memory conceptions (dran pa'i
dull; weak; inferior {C}foundation; source; sustain; based; referring
rtog pa), wishing conceptions (mngon 'dod
{C}soft; low; supple; mild to
Øen-;$c-N®-f- 5562

Ø^v-a(c- Ø*]-t]-
5575 5585

the early/first part of the reason


{C}m¸duka {MSA}adhi˝˛h›na; {MSA}›Ÿraya; {C}›dh›ra
Øen-xr-[e- 5563
dull; weak; inferior having a basis; based; having a support;
{C}soft; mild supported
samyak-liºga {C}foundation; source; sustain; referring to
Ø^v-s([- 5576
correct sign; correct logical sign
Ø*]-t#r- 5586
{GD:249} correct evidence
{C}vıra
Øen-c#en- 5564
hero {L}sa˙niŸritya
{C}champion depending on; based on; supported
signs and reasonings
Ø*]-t#r-zdCv* -ac-zdXr^ -d- 5587

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

destiny; resort; where it has gone to; means of


{C}p›r˝˚i salvation; departure; situation; place of rebirth; support and supported; residence and resident
{C}heel goal; depend on; contain; hold; what is founded;
Ø*]---p-[[- 5593
receptacle; physical/bodily basis; body;
Ø#r-a- 5570
eC^c-dl^en-a-v-dØ*]-]n
in dependence on sitting in a boat{LKA} {MSA}bhinn›Ÿraya
{C}p›r˝˚i different bases
Comment: one of the similar associations (?)
(1) base; foundation (2) later; subsequent; next (mtshungs ldan lnga); for others see:
Ø*]-[r-dtn-a- 5594

{C}heel mtshungs ldan


SW added this entry; got {MSA}s›Ÿraya
Ø*]-q^]-o^-zeC-( d-t]- 5580

definitions from Tshig with a basis


1071.2. Get example from {MSA}sarvatrag›Ÿraya
Ø*]-[r-dØ*]-a- 5595

Bu. omnipresent basis


support and supported; residence and resident
Ø*]-R#-[r(n-a(- 5581

Ø#r-a-xrn-a- 5571

Ø*]-[r-dØ*]-az#-Vµz-# ’v-zdXc( - 5596

{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

Tenses: future, present, past, imperative 183


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

Ø*]-[r-l#-[r-zu#en-a-f*[- Ø*]-zdCv* - Ø(e-e*-


5597 5610 5619

{MSA}prati˝˛h›-Ÿ›nta-nirbhıta Ø*]-t#r-zdC*v-dc-zdX^r-d- {LCh,L,C,MSA}tarka


basis, pacification, and fearlessness logic; perverted logic; argumentation{S};
pratıtya-samutp›da
reasoning
Ø*]-[^- 5598
[depend-connect]; dependent-arising;
reflection; consideration
interdependence
{C}›Ÿrayu ‰X^-f*[-ac-]#-Ø(e-e*-z[([-
Ø*]-zdCv* -x]-ve-dt$-ei#n- 5611

based upon
Need English for example {T}
{C}basis pratıtyasamutp›da
Ø(e-e*-a- 5620

Ø*]-]n- twelve branches of dependent arising


5599

{PH} The Sanskrit here {MSA,MV}t›rkika


{L}niŸritya
seems wrong. Shouldn't it logician; Dialecticians; Dialectician [Nihilist];
depending upon; having depended on;
be something like logicians
dependent on; supported by
Ø(e-e*-d- 5621
dvadaŸa-????????-pratitya
Ø*]-]#-c$r-d- 5600

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

baseless; without a basis; unsupported tarka-jv›la


locative case [lit., term of dependence and
Ø*]-fh$rn-W#-f#e-[dr- 5613
Bh›vaviveka's Blaze of Reasoning
place]
Ø(e-e*z-# Nå[(≈ -x$v- 5623

Ø*]-’f-ac-[dX-* d- 5602
eye sense power which is like a basis

Ø*]-x#]-a- 5614

{MSA}›Ÿraya-vibhakta Nå≈[- Nå≈([- Nå≈[- Nå≈([-


division of the basis {L}tarka-gocara
{MV}›Ÿrayo bhavati
realm of argumentation{S}
Ø*]-a- 5603
be a basis; is a basis
Ø(e-e*z-# Nå[(≈ -x$v-f-x#]-a- 5624

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

having a basis; endowed with a basis


depending upon; based on; supported
Ø*]-az#-dX[* -‰X-^ 5605
{C}flees back to; returns to; runs back to Nå≈[- Nå≈([- Nå≈[- Nå≈([-
{C}avacara
Ø*]-v-x([-a- 5617
{MV}dh¸ti-k›ra˚a
does not [belong to] the realm of
creative cause which is a basis; creative cause
{MSA}›Ÿraya-sa˙nivi˝˛a argumentation
of a basis
{GD:486} residing in the basis {C}inaccessible to discursive thought
Ø*]-ac- 5606

zw^C^v-‰X^-Ø*]-v-x([-a- Ø(e-e*z-# x$v-f-x#]- 5626

{C}niŸritya (=nimittık¸tya) the cause of a mistake residing in the basis


{MSA}atarka-gamya
depending on; supported by {GD:486}
not an object of argumentation

Ø*]-zdXr^ - Ø(e-
5607 5618

Ø*]-t#r-zdCv* -dc-zdXr^ -d- Ø(e-t#r- 5627

dØe- Ø(e- dØen- Øen- {C}avakalpayati; {C}vim¸Ÿati; {C}pratyavek˝ate


zdX^r- zdX^r- dX^r- dX^r- {L}parık˝›; kalpa; {C}kalpayi; {C}kalpayati; conceiving; thinking; imputing
pratıtya-samutp›da {C}parikalpati; {C}kalpan›; (para Ωi):
{C}accept; consider; contemplates; investigates
dependent-arising {MSA}pare; {MSA}paraiti; prek˝ate

Ø(e-doen- 5628
to examine; conceptuality; thought; conceptual
Ø*]-zdXr^ -y(n- 5608

consciousness; imputation; impute

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

Ø*]-t#r-zdCv* -dc-zdXr^ -d-


zdX^r- zdX^r- dX^r- dX^r-
pratıtyasamutp›da
dependent-arising

Tenses: future, present, past, imperative 184


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

Ø(e-a- Ø(e-a-[r-’f-ac-Ø(e-a-pfn-t[-Nårn-az#-N√[ Ø(e-a-f#-dX[* -a-


5629 5633 5644

{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

apprehends a sound [generality] and a meaning


[generality] as suitable to be mixed a knower that is non-mistaken and free from
{MSA}a-vitark›vic›ra; {MSA}a-vitarka …
conceptuality
Comment: This is one of the four changeable a-vic›ra
mental factors (gzhan gyur bzhi, definition of direct perceiver (mngon sum) non-conceptual and non-analytical
catv›ri-anyath›bh›v›); for others see: gzhan
Ø(e-a-[r-dCv-l#r-f-z„^v-dz#-enc-[^-f#-N√-^ dz# Ø(e-a-x#-fh]-f-
5637
5649

gyur. In relation to analysis (dpyod pa),


investigation (rtog pa) is considered to be a
more coarse type of examination. -c#ea -a-knower which is new, incontrovertible, {MSA}kalpa-nimitta
sign of conceptuality; conceptual sign
In the Guhyasam›ja system of Highest
non-mistaken, and free from conceptuality
Yoga Tantra as presented in N›g›rjuna's Five
Ø(e-a-c#en-b*n- 5650

definition of valid direct perceiver (mngon


Stages (rim pa lnga pa, pañcakrama),
sum gyi tshad ma)
conceptual reasoning consciousness{N}
Ø(e-a-dt[-b*n- 5630

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

a conceptual consciousness's having dualistic


fr(]-n$f-R#n-[}rn-az#-Ø(e-a-dt[-b*n! 2 {MSA}svabh›va-kalpana˙ kalpa¯ appearance

Ë*n-[ae-R#n-[}rn-az#-Ø(e-a-dt[-b*n! Ø(e-a-v-N‘r-d- 5652


conceptuality that conceives ... as (having)
entityness
Divisions: (1) conceptual subsequent cognizer
N‘r- N‘r- N‘r- N‘r-
Ø(e-a-Når( - 5640
that is induced by direct perception; (2)
conceptual subsequent cognizer that is induced {GD:398} conceptual appearance
by inference Når- Nå(r- Nårn- Nå(rn- one of the six synonyms of permanent
one of the two types of subsequent cognizer {MSA}vitarka-varjan› phenomenon (rtag pa) according to B-7; for
(bcad shes); the other is direct subsequent others see: rtag pa
abandon conceptuality
cognizer (mngon sum bcad shes,
Ø(e-a-v(e-b*n- 5653

Ø(e-a-dX[* -a- 5641


pratyak˝a-paricchinna-jñ›na)
kalpan›-bhr›nti-jñ›na
Ø(e-a-[r-dtn- 5631
{L}utprek˝a
conceptual mistaken consciousness
conceive; conceptuality; think; thought;
{L} savitarka investigation one of the two types of mistaken
conceptual; having conceptuality; with consciousnesses (log shes, bhr›nti-jñ›na); the
attention
conceptuality other is non-conceptual mistaken
Ø(e-a-f-fy#n- 5642
consciousness (rtog med log shes,
Ø(e-a-[r-dtn-az#-o#r-r*-zj‹]- 5632

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

Tenses: future, present, past, imperative 185


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

Ø(e-az#-N‘r-x$v- Ø(e-an-doen-gf- Ø(e-f*[-W#-b*n-a-


5656 5667 5676

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

merely imputed by thought--in its own entity


Ø(e-az#-Nån(ç -a- 5657
without being mixed with another
N‘r- N‘r- N‘r- N‘r-
Ø(e-an-dØen-az#-y(n- 5669

{N}kalpan›-prapañca non-conceptual pseudo/quasi/counterfeit direct


conceptual elaborations{N} perception/perceiver
e[en- z[(en- doen!dØen- p(en-
Ø(e-az#-D√-( 5658

{GD:108} imputed phenomena


[dX*-d! 1
x#[-b*n-n$-R^c-az#-Ø(e-f*[-fr(]-n$f-Vøc-N‘r-! 2
Ø(e-an-’f-ac-dN´d&ç n-a- 5670
{GD:507} a realizing cognition (which is not a
valid cognition since the criterion of novelty is [dr-b*n-n$-R^c-az#-Ø(e-f*[-fr(]-n$f-Vøc-N‘r-!
not fulfilled) dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n- Div.: (1) counterfeit direct perception that is a
f-Ø(e-az#-D√(- {C}vi˛hapita (=abhÒta-parikalpa-prabhavatv›t) mental consciousness; (2) counterfeit direct
non-realizing mind {GD:522} established by conceptuality; existing perception that is a sense consciousness
conceptually Comment: This is one of the seven types of
Ø(e-az#-l*]-el#- 5659
{C}fabricated (by thought-construction) counterfeit direct perceptions (mngon sum
ltar snang; for others see mngon sum ltar
Ø(e-an-f#-b#e- 5671
basis of conceptual consciousness snang).

Ø(e-az#-;e-a-[r-dtn-a- 5660
{MSA}vikalp›bhedya
Ø(e-f*[-x#[-b*n- 5678

not divided by thought


contaminated phenomenon that is a conceptual nirvikalpaka-mano-jñ›na
Ø(e-dCv- 5672
consciousness{Lati} non-conceptual mental consciousness

Ø(e-az#-x#[-v-dX[* -a- 5661


{LCH}kalpan›-apo˜ha
Ø(e-f*[-x*-b*n- 5679

free from conceptuality


{MV}jalpa-manask›ra {N}nirvikalpa-jñ›na
conceptual mental engagement fh]-i#[! non-conceptual exalted wisdom{N}
N´ç-[(]-z[}*n-c$r-[^-zj‹]-az#-l*]-c#e-[r-dCv-d!
Ø(e-ac-dR#[- 5662

Ø(e-f*[-v(e-b*n- 5680

Definition: free from being a determining


{C}utprek˝ate knower that apprehends a sound [generality] non-conceptual mistaken consciousness
conceive; think; investigate and a meaning [generality] as suitable to be {GD:543} deluded non-conceptual cognition
{C}regard; observe; compare; imagine mixed
[dX*-d! 1 [dr-b*n-n$-R^c-az#-Ø(e-f*[-v(e-b*n! 2
Ø(e-ac-zeC-( d- Ø(e-f#]-f#-Ø(e-f-x#]-a-
5663 5673

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

{LCH}akalpita; {MSA}akalpa; akalpan› one of the two types of mistaken


{MSA}bodha non-conceptual consciousnesses (log shes, bhr›nti-jñ›na); the
conceive; think other is conceptual mistaken consciousness
Ø(e-f*[- 5675
(rtog pa log shes, kalpan›-bhr›nti-jñ›na)
Ø(e-ac-el(e-a- 5665

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

Tenses: future, present, past, imperative 186


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

Ø(e-x$v-]-x([-az#-Øen-vn-c#-d(r-t]-v-:√-N´nç Ø(en-a-fr(]-ac-dË([-t]-R#-b*n-a- Ø(en-a-f*[-a-


5682 5689 5699

-dË([-c$r-[^-Ø(en-az#-Ë*n-[ae- dË([- Ë([- dË([- Ë([- Ø(en- Ø(en- Ø(en- Ø(en-


Ø(en- Ø(en- Ø(en- Ø(en- abhil›pinı pratıti¯ kalpan› abaddha (=abodha?)
an inferential cognizer that realizes that it is {GD:322} "that cognition which is not realize; not cognize; not understand
suitable to express the rabbit-possessor by the [characterized by] words"; this is Kamalasila's {C}not bound
term 'moon' interpretation of Dharmakirti's characterization
Ø(en-a-;$r-zu$e- 5700

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

Ø(en- Ø(en- Ø(en- Ø(en- savikalpa


{L}anubudhyate; {C}budhyati; {C}budhyate; constructively determined {GD:482};
{MV}anubhud-; {MSA}adhigama; determinate perceptions {GD:494} Ø(en- Ø(en- Ø(en- Ø(en-
{MSA}bodha; {MSA}bodhana; {MSA}gati; {MSA}dÒr›ntika˙ bodha˙
Ø(en-a-t]-R#-fr(]-n$f- 5691

{MV}avagam; {MV}(prati Ωvyadh): realize far and near


realize; cognize; understand
Ø(en- Ø(en- Ø(en- Ø(en- Ø(en-a-n(-n(c-Ø(en-a- 5702
{C}recognizes; wakes up to; find; entrance;
discovers savikalpakapratyak˝a
{GD:359} conceptual forms of perception Ø(en- Ø(en- Ø(en- Ø(en-
Ø(en-[qc- 5684

{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

feature of realization {T}


Ø(en- Ø(en- Ø(en- Ø(en- dË([- Ë([- dË([- Ë([- Ø(en-az#-y(n- 5704

{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- Ø(en- Ø(en- Ø(en-


{C}buddhitva; {MSA}(anv Ωık˝}: anvık˝ya; Ø(en- Ø(en- Ø(en- Ø(en- Ø(en- Ø(en- Ø(en- Ø(en-
{MSA}(prati Ωvyadh): pratividhya {C}gatima; {C}gatimant {MSA}prativedha-k›la
having realized; having cognized; having {C}clever time of realizing
understood
Ø(en-a-[r-V“]-a- 5695

Ø(en-az#-[(]- 5706
{C}having known

Ø(en-a- 5687

Ø(en- Ø(en- Ø(en- Ø(en- Ø(en- Ø(en- Ø(en- Ø(en-


{C}buddhimat (=gatimat); {C}gatima; {MSA}adhigam›rtha
Ø(en- Ø(en- Ø(en- Ø(en- {C}gatimant; {MSA}prativedhayoga object realized; realizational object
{LCh,MSA,MV,C}adhigama; {C}intelligent; clever
{MSA}abhigamana; {C}budhyati; {C}buddha;
Ø(en-az#-h$v-„#fn- 5707

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

understanding; recognition; wake up to; reach


Ø(en-a-s$v-d- 5697

understanding; investigation; wisdom; insight


Ø(en- Ø(en- Ø(en- Ø(en-
Nø(r-i#[-Ø(en-az#-x*-b*n- Ø(en- Ø(en- Ø(en- Ø(en- {MSA}adhigama-jñ›na … lokottara
the exalted wisdom realizing emptiness offer realization, to supramundane realized exalted wisdom
fr(]-n$f-[^-Ø(en-a- Ø(en-a-N∂c(≈ -d-a- 5698

Ø(en-az#-x(]-o]- 5709

direct realization; realize directly


N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[- Ø(en- Ø(en- Ø(en- Ø(en-
Ø(en-a-[qz-d- 5688

{MSA}prativedha-pr›yogika good qualities of realization


one who applies (himself/herself) to realizing
Ø(en- Ø(en- Ø(en- Ø(en-
Ø(en-az#-b*n-cd-t]- 5710

{C}duranubodha
difficult to realize Ø(en- Ø(en- Ø(en- Ø(en-
{C}hard to understand {L}prajñ›
having realized wisdom; wisdom

Tenses: future, present, past, imperative 187


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

Ø(en-ac- Ø(en-ac-dXn-]n- Ø(en-c#en-n$-e]n-a-


5711 5721 5732

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

{C}follow; conform; regain; approach; {C}well penetrated; obtain; obtainment;


emulate; arrive (at); pursue; follow up; attainment; getting there
penetrates to Ø(en- Ø(en- Ø(en- Ø(en-
Ø(en-ac-dX[* - 5722
{C}subodha
Ø(en-ac-[qz- 5712

easy to understand; easy to realize


Ø(en- Ø(en- Ø(en- Ø(en-
Ø(]- 5734
Ø(en- Ø(en- Ø(en- Ø(en- {C}budhyaka; {C}prativeddhavya; {C}ık˝ate
{MV}gÒ˜ha realize; cognize; understand
difficult to realize {C}one who understands; should be penetrated;
dØ(]!dØ]- Ø(]- dØ][- Ø(][-
surveys; views {MSA,N}pratisara˚a
Ø(en-ac-[qz-d- 5713

rely; trust; have faith


Ø(en-ac-dX[* -a- 5723

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

{C}sharp; penetration; penetrating [dX*-d! 1 er-;e-v-f#-Ø(]! y(n-v-Ø(]! 2


h‹e-v-f#-Ø(]! [(]-v-Ø(]! 3 [}rn-[(]-v-f#-Ø(]!
Ø(en-ac-f*[-a- 5724
Ø(en- Ø(en- Ø(en- Ø(en-
{C}adhigacchati r*n-[(]-v-Ø(]! 4 ’f-b*n-v-f#-Ø(]!
realize; cognize; understand Ø(en- Ø(en- Ø(en- Ø(en-
{C}aprativedha
x*-b*n-v-Ø((1)
Divisions: ]! do not rely on the person; rely on
{C}attain; arrive at; reach; incur
the doctrine; (2) do not rely on the words; rely
not realize; not understand
Ø(en-ac-zR^c-d- 5715
on the meaning; (3) do not rely on the
{C}non-penetration
interpretable meaning; rely on the definitive
Ø(en-ac-c$r-d- 5725
Ø(en- Ø(en- Ø(en- Ø(en- meaning; (4) do not rely on consciousness; rely

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

suitably realize; suitable to understand four reliances{N}

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(]-ac-dX[* -ac-zR^c- 5738


imputation by thought

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-dX[* -R#-D√-( 5728


{C}Tales
Vø- 5739

Ø(en-ac-dX- 5718

Ø(en- Ø(en- Ø(en- Ø(en- dVø- Vø- dVøn- Vø(n-


Ø(en- Ø(en- Ø(en- Ø(en- imputing mind {LCH}darŸana; {MV}d¸˝˛i; {MSA}d¸˝˛ika;
{C}d¸k; {C}darŸin; {C}d¸˝˛i-gata; {C}›lokite;
Ø(en-el#- 5729
{C}prativeddhavya
{C}vyavalokayati; {C}ık˝a˚a; {MSA}(sam-ud
realize; cognize; understand Ωık˝): samudık˝ate; {MSA}phan lta =
{C}should be penetrated Ø(en- Ø(en- Ø(en- Ø(en- verb: view; look; see; read
{MSA}bodh›Ÿraya noun: view; false view
Ø(en-ac-dX-d- 5719

basis of realization/understanding {C}spectator; one who can demonstrate; one


who sees; beholding; bound up with false views;
Ø(en- Ø(en- Ø(en- Ø(en- Ø(en-;#]-Ø(en- 5730
looking towards; looking upon; eyes; see; views;
{C}›j›nana behold; survey; consider; look down on
realize; cognize; understand Ø(en- Ø(en- Ø(en- Ø(en-
Vø-„#[-f$]-n*v-N´](ç -f*- 5740

adhigat›rth›dhiganta; adhigat›rth›dhigant¸
Ø(en-ac-dXz-( 5720

realizes an already realized realization; one


who realizes an already realized realization
dVø- Vø- dVøn- Vø(n-
Ø(en- Ø(en- Ø(en- Ø(en- Kay-drup's Manual of Instructions on the View:
Ø(en-;#]-f-ifn-a- 5731
{C}ni˝˛› tatra gangtavy› Lamp Eliminating the Darkness [Toh. 5499]
one should realize; one should understand
{C}one can/should be sure/certain (that); Ø(en- Ø(en- Ø(en- Ø(en-
should be quite sure non-degenerated realization

Tenses: future, present, past, imperative 188


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

Vø-r]-f*[- Vø-d-fy(e-zj‹]- Vø-d-sC-Ø(en-


5741 5749 5758

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

{C}pr›g eva; {C} kuta¯ punar dVø- Vø- dVøn- Vø(n-


what is the use to mention dVø- Vø- dVøn- Vø(n- {C}anapek˝ako; {C}anapek˝ata
{C}how much more/less so; how much d¸˝˛i-sa˙kleŸa not view; not look; without views
less/more afflicted view {C}unconcerned; disregard
Vø-[r-dtn-az#-n*fn-W#n- 5743
Comment: This is one of the six root
Vø-d-f*[-a- 5760

afflictions (rtsa nyon, mÒlakleŸa): desire


dVø- Vø- dVøn- Vø(n- ('dod chogs, r›ga); (2) anger (khong khro,
dVø- Vø- dVøn- Vø(n-
pratigha); (3) pride (nga rgyal, m›na); (4)
{C}s›pek˝a-citta
ignorance (ma rig pa, avidy›); (5) doubt {MSA}nirapek˝a
mind that has views
(the tshom, vicikits›); (6) afflicted view (lta not view; not look; without views
{C}in his heart longing for ba nyon mongs can, kli˝˛a-d¸˝˛i).
Vø-d-f*[-a-x#]- 5761

Vø-[r-dCv-d- 5744

Vø-d-fp%]-a- 5751

dVø- Vø- dVøn- Vø(n-


dVø- Vø- dVøn- Vø(n- dVø- Vø- dVøn- Vø(n- {C}anapek˝ako; {C}anapek˝ata
{MSA}nirvyapek˝a {MV}darŸana-tulyat› not view; not look; without views
free from views concordant view; concordance with views {C}unconcerned; disregard
Vø-d- 5745

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

make [one's] views correct


should/will view
dVø- Vø- dVøn- Vø(n-
s$-pe-y([-az#-Vø- Vø-d-’f-a- 5754

{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

(4) ignorance (ma rig pa, avidy›); (5) doubt {MSA}d¸˝˛i-pratipak˝a-jñ›na-l›bha


(the tshom, vicikits›); (6) afflicted view (lta dVø- Vø- dVøn- Vø(n- obtain the exalted wisdom that is the antidote
ba nyon mongs can, kli˝˛a-d¸˝˛i).
{MSA}viŸuddha-d¸˝˛i to views

Vø-d-[ez-d- 5746
pure views
Vø-dz#-p#dn-a(- 5766

Vø-d-’f-ac-Nå[(≈ -a- 5756

dVø- Vø- dVøn- Vø(n- dVø- Vø- dVøn- Vø(n-


{L}d¸˝˛i-nandana
Nå≈[- Nå≈([- Nå≈[- Nå≈([- {C}d¸˝˛i-gahana
take happiness in views; happy view
{C}d¸˝˛i-vicarita the jungle of views{C}

Vø-d-r]-a- 5747
enjoy views; practice views
Vø-dz#-[}-dn-w*dn-a- 5767

{C}wandering about in false views


dVø- Vø- dVøn- Vø(n- zw*d- zw*dn- w*d- w*dn-
Vø-d-s$]-n$f-h·en-a- 5757

{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

Tenses: future, present, past, imperative 189


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

Vø-dz#-’f-a- Vø-d$- Vøc-


5768 5778 5789

dVø- Vø- dVøn- Vø(n- {LCH}iva; {LCh,MV}upama; {MV}upam›; {C}›bha; {C}upama


{MV}upamat›; {C}sad¸Ÿa; {C}tulya; like; thus; in accordance with
{C}n›n›-d¸˝˛i-gat›ni {MSA}-bhÒta {C}similar
aspects of views; various views for instance; like; such as
Vøc-R#- 5790
{C}various false views {C}as; just like; similar to; comparable; equal;
like; as if it were
Vø-dz#-fh]-f-n*v-d- 5769

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-dz#-b]-dX[* -p*e-fy(e-e][-R#-:√-;*c- 5770


similarity
{C}prativar˚ika
Vø-d$-vn- 5780

{GD:842} Go-ram-ba's (go rams pa bsod nams


{C}counterfeit; similar
sen ge) Distinguishing the View, the Moonlight
{C}bhÒta
Vøc-i]-a-[r- 5793
of the Essential points of the Best Vehicle.
{C}to be; genuine; reaL, consists in; what is
Varanasi: Sakya Press, 1988.
real; when he has; proper; true; truly real; {C}praty-›-Ÿr›vayati
Vø-dc-R^c-a- 5771
which really corresponds to {C}listens; replies

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

[look-say-even-what-purpose]; what is the


{LCH}nimitta
need to consider?; what is the use of
dVø- Vø- dVøn- Vø(n- considering? directed; sign; omen
should be viewed as
Vør^ - 5797

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

Vø-dc-n(r-d- {C}fall down; fall into; fall from; falling; drops


5776
{C}pr›g eva

Vør^ -d- 5799


how much more; how much less; what need is
n(r- n(r- n(r- n(r- there to ...
{C}d¸˝˛i-gata {LCh,C,MSA}›patti; {LCH}patita; {C}patati
Vø-b*n-az#-f#- 5787

move toward views; go toward views (=anupr›pnoti = upapadyate); {C}patana;


{MSA}pata; {C}prap›titva
{C}bound up with false views
dVø- Vø- dVøn- Vø(n- verb: to fall, sin; commit an infraction
Vø-dn-z(n-n$-zR^c- 5777
{MSA}parık˝aka-jana noun: fall; infraction; sin
person who knows how to view {C}falling apart; fall down; fall on; fall into; fall
dVø- Vø- dVøn- Vø(n- from; drops; offense
Vøf-a- 5788

{C}udık˝a˚ıyo
Vør^ -d-p%]-f(rn-f-x#]-a- 5800

{C}worth looking at polygon{D1}


{MSA}as›dh›ra˚› … ›patti¯
uncommon infraction

Tenses: future, present, past, imperative 190


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

Vør^ -d-sC-f(- Vø-( V“c# -ldn-l^f-y$-Nœc(≈ -R#-[(]-dX[* -]^n-a-d$f-a-x# Vøn( -f*[-[^-


5801 5813 5823

{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

of a person who does not know that a bulbous


Vør^ -d-dX-d-f*[-a- 5802

flat-based thing that is able to perform the basis of relation{LSR 26}


{C}anadhy›patti function of holding is a pot--which, generated in
Nø-e(]- 5825

not commit infractions dependence on merely the sound “pot,”


Comment: This is an illustration of a
{C}not transgressing
conceptual consciousness apprehending only enhancement; ritual enhancement; ritual

Vør^ -dz#-Ì-d- preparation and enhancement; preliminary


5803
a sound-generality (sgra spyi kho na 'dzin
pa'i rtog pa). ritual enhancement
{C}mÒla-›patti N®c-Nø-e(]-dXn-az#-[}#-d;r-a(z#-„^n-d$f-R#n-
Vø-( V“c# -ldn-b^f-y$-Nœc(≈ -R#-[(]-dX[* -]^n-a- 5814

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

{C}pati (=patati) Eng. tr.


fall; commit an infraction {C,L}mahoraga
Nøe- 5826

Vør^ -dc-zR^c-x#]- 5805


large-bellied demons shaped like boas said to be
the lords of the soil tiger
{C}patati (=anupr›pnoti = upapadyate)
Vø-( d- Nøe-hr-c-d-Nø[( -a-
5816 5827

fall; commit an infraction


{C}fall down; fall into; fall from; drops belly name of a monastery in Tibet

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

cushion; seat; mat


the [syllable] hÒ˙ in the center of the vajra
{MSA}apek˝ya {C}throne; pulpit; coverlet

Vø-* d-[r-dtn-a- 5807


[looking-from]; with respect to; having relied;
Nø]-et#e-a- 5830

having depended; having viewed


{C}san›bhika {C}ek›sanika
Vøn( -]n-eCd^ -a- 5819
{C}with navel {C}one who eats his meal in one sitting; austere

Vør* -q-[r-fh·-[r- and solitary


5808

zeC^d- zeC^d- zeC^dn!eC^d- eC^dn-


Nø]-vzr-ifn- 5831

{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

Vøn( -az#-c#en-a- 5821

bulbous
{MSA}apek˝›-yukti
dNøc! Nøc! dNøc[! Nøc[!
analysis of dependence; reasoning of clean; polish
dependence
Nøc[- 5835

Vøn( -f*[-W#-Øen- 5822

dNøc! Nøc! dNøc[! Nøc[!


sign of non-viewing clean; polish

Tenses: future, present, past, imperative 191


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

Nør# -dc-zR^c- Nør* -[^- Nør( -y-


5836 5849 5860

{C}ull›payati [top-on]; on top of; in terms of; in addition to; {L}ŸÒnya


{C}comically compliment; mock; tease related with [like the possession of an factor of emptiness
attribute]; in relation to
Nør# -dc-dX[* - Nør( -i#[-
5837 5861

[*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

Nør* -]n- 5851

{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

emptiness and an exalted knower of a


{C}pati (=patati) ]-az#-’f-a-eo([-dX*[-W#-de-yen- Bodhisattva Superior who has been taken hold
{C}falls of by great compassion
predispositions that cause one to focus on the
external aspect of blue with the inner mind, for definition of ground of a Bodhisattva Superior
Nøf^ n-dX[* - 5841

instance, an eye-consciousness apprehending (byang sems 'phags pa'i sa)


blue (?) {T}
Nør( -i#[-Ø(en-az#-Vø-d- 5864
monk; meditator
Check Ex 1 English {T}
Nøf^ n-dX[* -q-óz#-d$-vn-dÌfn-o*-dqz-N©v-dz#- 5842

Ø(en- Ø(en- Ø(en- Ø(en-


Nør* -z(e- 5852

f[(- upper and lower


view realizing emptiness{N}

N©v- N(©v- N©v[- N(©v[- Nør( -i#[-Ø(en-az#-x*-b*n- 5865

sa˙th›-katy›yana-sÒtra; sa˙thak›ty›yanasÒtra Nør


* -z(e-e#-N‘-N´-( ei#n- 5853

Story of Sa˙thakaty›yana SÒtra; SÒtra of the Ø(en- Ø(en- Ø(en- Ø(en-


Meditator Katy›yana [Anguttara-nik›ya the two upper and lower openings{TGP 26} exalted wisdom which realizes emptiness
V.224.28 - 329.19]
Nø]* - 5854

Nør( -i#[-Ø(en-az#-b*n-cd- 5866

Nø-* 5843

dNø]* ! Nø]* ! dNø]* [! Nø]* [! Ø(en- Ø(en- Ø(en- Ø(en-


continuative or participial particle sevan›{LCH}
wisdom realizing emptiness{N}
[*-o*-Nø*-en$f-Vµe-dtn-o*- adhere to; rely on; stay close to
Nør( -i#[-d[^]-t$-a- 5867
Tenses were originally: bsten /
the three -- de, te, and ste -- are the
continuative particles sden / bstend / sten {T} ŸÒnyat›-saptati
h·en-vf-]n-r*n-ac-zu$e-Nø*- Nø]* -t#r- 5855
N›g›rjuna's Seventy Stanzas on Emptiness
one of the "Six Collections of Reasonings"
they definitely enter from the path of
{C}›sevayati (rigs tshogs drug); see rigs tshogs drug for
accumulation{PGP 77}
adhere to; rely on; stay close to others
Nøe* -t#r- 5844
{C}indulge in; cultivate
Nør( -dVøc-W#-[(]-x([-an-Nør( n-a- 5868

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

Eyes of the Fortunate


platform

Nør( -[^-R^c- 5870


{C}state; time of; stability; dam give; bestow

Nøe* n-d$- 5846


pc-a-Nø*c-dz#-dnf-eo]- {C}bh›janı-bhÒta
concentration which bestows liberation{TGP 5} (=pa˛utara-Ÿraddhendriya-›di-yogena
platform p›trı-bhÒtav›d)
Nør( - 5858

become empty
Nør* - 5847

{C}one who has become a fit vessel


{LCh,MSA,MV}sahasra; {C}ŸÒnyatva
above
Nør( -e]n- 5871
thousand; 1,000; empty; empty of; vacuity

Nør* -wc- 5848


{C}emptiness
{C}ŸÒny›vih›rin
Nør( -dNœv- 5859

[top-mouth-to]; on top of {C}one who dwells in the empty

age of vacuity

Tenses: future, present, past, imperative 192


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

Nør( -a- Nør( -az#-x*-b*n- Nør( n-a-


5872 5883 5896

{LCh,MSA,MV,C}ŸÒnya; exalted wisdom of emptiness {C}ŸÒnya (=utp›da-hetu-vaikalyena =


{C}(=utp›da-hetu-vakalyena = tattvena-utp›da-abh›v›t)
Nør( -ac-e]n- 5884
tattvena-utp›da-abh›v›t); {C}ŸÒnyat› empty
empty; vacuity
{C}lacking; emptiness
{C}ŸÒny›vih›rin N‘r-d-Vøc-R#-[(]-x([-an-Nø(rn-a-
one who abides in emptiness empty of existing the way it appears{MSI 424}
c#e-‰X^-[r-Ø(en-t#-xr-f*[-az#-Nø(r-a-xr-f#]-](- {C}one who dwells in the empty
Nør( n-el#- 5897

and it is also not a vacuity in which there is


Nør( -Nåz#≈ -# s$[- 5885

nothing to be known and nothing to be ŸÒnyat›dh›ra


realized{MSI 426} {C}1,000 apex; name of a world basis of emptiness
N‘r-d-Vøc-[(]-x([-an-Nø(rn-a-
Nør( -sCe- Nø[( -p%r-
5886 5898

empty of existing the way it appears{MSI 424}


{MSA}sahasra shirt
Nør( -a-i#[- 5873

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

Ø(en- Ø(en- Ø(en- Ø(en- Nør( -f#]-i#[- 5888

{MSA}parama-ŸÒnyat›bhisamaya dNø([! dNø([-[f-Nø([! dNø([! Nø([-[f-dNø([!


{C}aŸÒnyatva
directly realize the highest emptiness {C}stava; {C}stabdha (?); {C}utkar˝a˚a;
{C}non-emptiness {C}utk¸˝˛a; {C}ananda
Nør( -a-i#[-’f-a-en$f- 5875

Nør( -el#- 5889


{C}fixed in its place; exalt; exalted; superior;
{MSA}trividha-ŸÒnyat› praiseworthy
base which is empty
three types of emptiness
Nø[( -ac-dX[* - 5901

Nør( -el#-[(]-[f-el]-Nør( - 5890

Nør( -a-i#[-Nƒn( -az#-’f-an- 5876

{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

Nør( -nr- 5891


{PH} take out of
{C}utkar˝a˚a; {C}utk¸˝˛a; {C}utkar˝ayati;
instrumental case?
[empty-pure]; clear emptiness {C}ananda
{C}exalt; exalted; superior; praiseworthy; exalts
Nør( -a-i#[-e;$en-n(- 5877

Nør( -nr-r*-d- 5892

Nø]( - 5903

{MSA}ŸÒnyataiva rÒpam
[empty-pure-utter]; utter vacuity; utter clear
emptiness is form autumn
emptiness

Nør( -a-i#[-vn-Wr-e;$en-el]-f-x#]-o*! 5878

Nør( -en$f- Nø]( -


5893 5904

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

Nør( -az#-’v-zdXc( - Nø]( -w-


5881 5906
the worldly realms of the million, billion
[world-systems] filled with fire {T}
emptiness yoga autumn

Nør( -az#-fh]-i#[- Nø]( -R#-]f-fwz-


5882 5907

{MV}ŸÒnyasya lak˝a˚a˙ autumn sky


character of emptiness

Tenses: future, present, past, imperative 193


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

Nø]( -a- Nø]( -az#-z[^-b*n-n$-dX[* -a- Nød( n-


5908 5916 5923

dNø]- Nø]( - dNø][- Nø]( [- dNø]- Nø]( - dNø][- Nø]( [- {LCh,C,MV,MSA}bala


power; force; strength
{LCh,C,MSA}Ÿ›st¸; {C,MSA}darŸana; {C}Ÿ›st¸-sa˙jñ›
{C}darŸayati; {C}vidarŸanı; strong
discrimination of a teacher
{C,MSA}sa˙darŸan›; {C}sa˙darŸayati;
{MSA}sa˙darŸana; {C}nidarŸana;
{C}regard as the Teacher; the notion that he is cr-Nø(dn-W#n-fpz-ei#n-n$-[(en-az#-c#e-a-
verb: indicate; teach; show; demonstrate; in the presence of the Teacher a knower which by its own power has qualms in
reveal two directions
Nø]( -az#-e]n- 5917

noun: teacher; teaching


Nød( n-W#n- 5924

{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

{C}demonstrates; seers; defines; exhibits; powerful


reveals; defines; one who reveals; is pointed
dNø]- Nø]( - dNø][- Nø]( [- out; is recognized; is expounded; is explained; Nød( n-dt$- 5927

{MSA}deŸikatva; {C}darŸanı; {C}darŸana explain


indication; teaching ten powers
Nø]( -ac-fj[-a- 5919

{C}have a clear knowledge of; sight; exhibit


Nød( n-dt$n- 5928

Nø]( -a-p%en-Ë*-t]- 5910


dNø]- Nø]( - dNø][- Nø]( [- {C}daŸa-bala
{C}darŸaka {C}he who has ten powers
dNø]- Nø]( - dNø][- Nø]( [- {C}ability to show
Nød( n-y$r-d- 5929

the compassionate teacher


Nø]( -dX[* - 5920

Nø]( -a-s$]-h·en- 5911


{C,MSA}dur-bala; {C}alpa-sth›ma
dNø]- Nø]( - dNø][- Nø]( [- {C}weak; weakling; of little stamina; no
dNø]- Nø]( - dNø][- Nø]( [- {C}deŸaka; {C}deŸayati; {C}›diŸati; strength
{MSA}sa˙panna-deŸan› {C}gamay›nti; {MSA}nidarŸika; {C}darŸayate
Nød( n-[r-f#-zu#en-a- 5930

marvellous teaching indicate; teach; demonstrate; show; reveal.


{MSA}bala-vaiŸ›radya
Nø]( -a-s$]-n$f-h·en-a- 5912

{C}one who demonstrates; announce; tell; power and fearlessness


make intelligible
dNø]- Nø]( - dNø][- Nø]( [- Nød( n-V“]- 5931

Nø]( -dX[* -a- 5921

{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

indicate; teach; demonstrate; show; reveal


dNø]- Nø]( - dNø][- Nø]( [- {C}preaches {MSA}bala-sa˙patti
{MSA}Ÿ›st¸ … pram›˚a-bhÒta marvellous power
Nø]( -a-h[-fz#-N≈n*œ -d$c-Nçd&´ -az#-eof-d[*-y*]-w 5922

valid teacher
Nød( n-f-fy#n-ac-dR#[- 5933

Nø]( -a-v-zu$e-a-[r- r-d;r-j*en-az#-c#]-y*]-p*f-Nœn-


5914

dNø]- Nø]( - dNø][- Nø]( [- dR#- dR#[- dR#n- R#n-


dNø]- Nø]( - dNø][- Nø]( [- {C}durbalı-karoti
{GD:840} Den-dar-hla-ram-pa's (bstan dar lha
one enters into displaying{PGP 86} make weak
ram pa) The Account that establishes that the
{C}make smaller
Nø]( -a-nrn-‰Xn- Teacher is a Person of Authority; The Jewelled
5915

Staircase Ascending to the Palace of Great


Nød( n-x([-t#r- 5934

dNø]- Nø]( - dNø][- Nø]( [- Happiness. (Collected Works) Delhi: Guru


Deva, 1971. {C}pratibala
the teacher Buddha
{C}capable; able to; competent
example of valid being (skyes bu tshad ma)

Nød( n-n(en-nrn-‰Xn-y(n-’fn- 5935

{MSA}bal›di-buddha-dharma
the qualities of a Buddha, power and so forth

Tenses: future, present, past, imperative 194


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

Nøc( - dØe-f#-]^n-a- dØ]-


5936 5946 5956

{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

Nøc( -dc-zR^c-l#r- dØ]-yen-ac-e]n-a-f*[-]-]#-


5938 5957

{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

Nøc( -dn- investigated/analyzed/imputed/imagined/design {L}dhıra-jñeya


5939

ated steadily cognized


{C}n›Ÿitva {C}consider
dØ]-a- 5959

{C}having lost it
dØen-a- 5949

dØe- dØ(]-/ dØ]! Ø(]! dØ][! Ø(][!


5940

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

imputed; designated; metaphorical expression; {C}firmness; firm position; eternal; steadfast;


figure of speech; conjecture; discursive thought propped up; supported; basis; receptacle;
The Two Chaptered (= Hevajratantra)
physical/bodily basis; body; based on; by
dØen-a-fwn-a-zjrn-an-c#e-a- 5950

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

{C}d¸˜ham; {C}d¸˜ha-cittena (bhavitavyam);


]-]- dØe- Ø(e- dØen- Øen-
{MSA}sad›
firmly; steadily
dNø]- Nø]( - dNø][- Nø]( [- pliancy easy to analyze {C}should make his mind firm
if this indicates the strength of the path in a
dØen-f#-]^n-a- 5955

dØ]-ac-f#-zR^c-az#-Ôn-x([- 5962
hypothetical way ...{TGP 64}

dØe-ac-dX- 5945

dØe- Ø(e- dØen- Øen- zR^c- zR^c[- R^c- R^c[-


{L}parık˝; {L}ky›ti {C}atarka substantial existent in the sense of being
to investigate; analyze; examine not able to investigate; unanalyzable statically unchanging
appear {C}inaccessible to reasoning

Tenses: future, present, past, imperative 195


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

dØ]-a(c-e]n-a-[*n-f#-È*[-v- dØ*]-]n-doen-a- dØ*]-ac-dX[* -


5963 5974 5984

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

make firm; make steady


e[en- z[(en- doen!dØen- p(en- {C}›layo
dØ]-f*[-ex(-d 5965

{N}up›d›ya prajñapti; {N}prajñaptir up›d›ya make firm; stabilize; basis


imputed dependently; dependent designation {C}a place to settle down in
{L}adhruva

dØ*]-]n-e[en-a- 5976
unstable; not firm
dØ*]-ac-f#-dX- 5986

dØ]-l#r-e]n-ac- 5966

e[en- z[(en- doen!dØen- p(en- {C}prati˝˛hatvaya; {C}pratiti˝˛hati (=prati˝˛hate)


{C}d¸˜ha-prati˝˛h›na {N}up›d›ya prajñapti; {N}prajñaptir up›d›ya {C}should rely on; fly down to; return to; rest
{C}of high social position imputed dependently; dependent designation{N} in; stand firmly in; base oneself on

dØ*]-dX[* - 5987

dØ]-ex(z-# h[- dØ*]-e]n-o*-


5967 5977

{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(en-]n! dØen-]n! 5988


{C}par›kramatay› par›kramati
{C}make an effort {C}niŸraya; {C,MSA}niŸrita; {MSA}ni¯Ÿrita;
{L}niŸritya; {MSA}sa˙niŸrita; {C,MSA}›Ÿrita; {C}upanidhy›yati
dØ^v-d- 5969
{MSA}›Ÿraya; {MSA}prati˝˛hita; {C}bhajat {C}meditate (on); touch and examine
(?); {C}bhajati; {C}sevate; {MSA}sa˙sev›;
dVø- 5989
{C}vinıta; {L}pi˚˜ayitv› supported; dependent; in the sense of
disciplined {C}support; refuge; one who resides; in
{C}educated; rolling into one lump dependence on; leans on; based upon; dVø! Vø! dVøn! Vø(n!
inhabiting; dwelling on in the mind; loves; verb: to view; to look
dØ^v-l^en- 5970
attends upon; tend; resort to; serve upon; noun: view; false view
placate; which are founded on it; reside; place
l^e- zu$e- l^en- l^en- to settle down in; supported by dVø-]-N“e^ -a- 5990

{LCH}vrata Ø]-[r-dØ*]-a- {C}darŸanıyat›


conduct; modes of conduct
support and supported; residence and resident {C}beautiful to behold
vow; resolve
dØ*]-a-f-d(c-d- dVø-sXc# -
5979 5991

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

supported by; thanks to; resorting to; come to;


when he has entered on; come; return again; in {C}pratisarati {C}dra˝˛avya
that he; because of; in the course of one should depend; one should rely {C}one should view; should be viewed; should
eC^c-l^en-a-v-dØ*]-]n {C}flees back to; returns to; runs back to be seen

in dependence upon sitting in a boat

Tenses: future, present, past, imperative 196


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

dVø-dc-dX-d- dNø]- dNø]-dt(n-v-eCen-a-


5996 6008 6016

{C}d¸Ÿyam dNø]- Nø]( - dNø][- Nø]( [- dNø]- Nø]( - dNø][- Nø]( [-


{C}what is worth seeing {C}nirdi˝˛a; {C}upadi˝˛a; {C}upadeŸa; {GD:158} reknown to [philosophical] treatises
{MSA}anudeŸa; {MV}diŸ-; {MV}deŸita;
dVø-dX- 5997

{MSA}darŸita; {MSA,C}nidarŸana; dNø]-dt(n-v-eCen-az#-cen-a-


{TN}d¸Ÿya {C}prak›Ÿayati; {MSA}paridıpita; extended objects which are reknown to
teach; indicate; show; demonstrate
viewing{TN} [philosophical] treatises {GD:158}
{C}proclaims; reveals; shows; makes known;
division of rags pa, also see: 'jig rten la grags
dVøfn- explained; mentioned; declared; expounded;
5998

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

taught by those sÒtras way of teaching, teacher, and view

e]([-dX*[-dNø]-dn-ze(e-f#-]^n-]- dNø]-[c-Vµ-cf-a- 6018


{MSA}janman
be born; be full
if one is not able to refute through {GD:840} Den-dar-hla-ram-ba (1759-1840), a
dVøc-f*[-a- 6000
demonstrating damage{DASI 602.5} Ge-luk-pa writer on epistemology

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

the complete collection of the Buddhist {C}anidarŸana


commentarial tradition
dVø! Vø! dVøn! Vø(n! {C}undefinable; invisible; without perceptible

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

dNø]-dt(n- {C}undefinable; invisible; without perceptible


6011

{C}vyavalokayati attributes
verb: to view; to look dNø]- Nø]( - dNø][- Nø]( [-
dNø]-]- 6021

noun: view; false view {C,MV,MSA}Ÿ›stra


{C}behold; survey; consider; look down (from treatise dNø]- Nø]( - dNø][- Nø]( [-
on high)
{C}daŸati
dNø]-dt(n-fr(]-Ø(en-‰X]-zeCv* -a-[r-dtn-a 6012

dVøn( -a- 6003


bites{C}

{TN}adhik›ra z#-‰X-y*c-db[-a-v*en-db[-en*c-R#-s*rC -d- dNø]-a- 6022

view; point of view{TN} dqCv- zeC*v- dqCv[- zeC*v[-


{GD:841} Dzong-ka-ba's (tsong kha pa) dNø]- Nø]( - dNø][- Nø]( [-
dVøn( -a-f*[-a- 6004

Extensive Explanation of the Treatise of the {MSA}upadeŸa; {MV,MSA}uddeŸa;


Ornament Together with its Commentaries, a {MSA}upadeŸikatva; {MSA,MV}deŸan›;
{C}nirapek˝at› (=anapek˝a˚at›);
Golden Garland of Good Sayings. Bylakuppe, {MSA}deŸita; {C}nirdiŸati (=kathyam›n›y›¯ =
{C}anapek˝a˚at›; {MSA}nirapek˝a
India: Sera Monastery. Block. nirde˝˛um); {C,MSA}nirdi˝˛a;
not view; not look teach; show; demonstrate; indicate
dNø]-dt(n-[d$n-[r-fpz-’f-ac-zdX[* -a- 6013
{C}disregard; unconcern noun: teaching; taught
{C}view; false view; being seen; exhibiting;
dVøn( -n- 6005
{MV}madhy›nta-vibh›ga-Ÿ›stra exhibition; act of gazing; definite statement;
Vasubandhu's Treatise on the Differentiation definition; teaches; speaks; says; declares; what
place of relation; referent of the Middle and the Extremes has been taught; aid; is pointed out; is
dVøn( -n-v-dNøn( -]n- 6006
recognized; is expounded; is explained; explain;
dNø]-dt(n-Ì·f-a- 6014

exposition; desquisition; description; explained;


in relation to a particular referent{T3-93} mentioned; declared; expounded; pointed out;
composition of the treatise
explains; describes; points to; make known; 6 0 2 3
dNør-d- 6007

dNø]-dt(n-h[-f-’f-r*n-QX-X# o#-q-y*]-[e(rn-a- dNø]-a-zev-


6015

{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

(Collected Works, VII) Delhi:Guru Deva.

dNø]- Nø]( - dNø][- Nø]( [-


in accordance with the teaching

Tenses: future, present, past, imperative 197


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

dNø]-a-[r-f#-zev-d- dNø]-en(v- dNø]* -a-


6025 6037 6046

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

dNø-# Nør-[^-dX-dc- attends upon


6039

{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

dNø-# Nø]( -z[([-ac- 6040

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

the words taught


{C}the words expounding {C}sat-karayi dNø]* - Nø]* - dNø]* [- Nø]* [-
dNø]-ac-dX- {C}would revere
6029
{C}bhajati

dNø]^ -a- 6042


rely on; adhere to; use; to make use of; stay
dNø]- Nø]( - dNø][- Nø]( [- close to
{C}deŸayati compare with; accord with {C}loves; attends upon
teach; indicate; show; demonstrate
dNø]* - dNø]* -ac-R#n-
6043 6048

dNø]-ac-dX-d- 6030

dNø]* - Nø]* - dNø]* [- Nø]* [- dNø]* - Nø]* - dNø]* [- Nø]* [-


dNø]- Nø]( - dNø][- Nø]( [- {C}sevya; {C}sevan›; {C}sevate; {C}›sevana; {C}sevate
{MV}prak›Ÿanıyatva; {MV}vyutp›dana {C}bhajati; {C}up›sana (=paryup›sita) relied on; adhered to; used; made use of;
teach; indicate; show; demonstrate rely on; make use of; stay close to; adhere to stayed close to
{C}tend; loves; attends upon; serve; cultivate; {C}tend; resort to; serve upon; placate
dNø]-ac-l^en-a- 6031

resort to; placate; cultivation; honoring


dNø]* -ac-dX- 6049

dNø]* -t#r- 6044


l^e- zu$e- l^en- l^en-
{MSA}g›˜ha˙ vi˝˛› dNø]* - Nø]* - dNø]* [- Nø]* [-
enter into the teaching; engage in the teaching dNø]* - Nø]* - dNø]* [- Nø]* [- {MSA}(Ωsev): seveta
{C}upasarpati will/should rely upon/make use of/stay close
dNø]-dX- 6032

{C}got to to/adhere to

dNø]* -]n- 6045


dNø]- Nø]( - dNø][- Nø]( [- dNø]* -ac-dX[* - 6050

{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

dNø]-x([-W#-e;$en- dNø[( -a-


6036 6053

dNø]- Nø]( - dNø][- Nø]( [- {C}stuti; {MSA}stotra; {C}utk¸˝˛a;


{C}utkar˝a˚a; {L}utk¸˝˛i; praŸa˙sa
demonstrable form
praise; laud
{C}superior; exalt; exaltation; exalted

Tenses: future, present, past, imperative 198


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

dNø[( -ac-dX[* - p-NI[-N´d&ç -W#-Øen- p-NI[-[(]-fp%]-


6054 6064 6077

{C}utkar˝ayati dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n- {GD:426} factual convention


praise; laud
sign proving a convention cr-fh]-v-‰X^[-]n-zd*v-dz#-p-NI[-[(]-fp%]-
{C}exalts
factual conventions which are indirectly (via
p-NI[-[r(n-n$-fj[-a- 6065

dNø[( -dX[* - 6055


perception) related to specifically
explicitly uses the verbal convention characterized phenomena {GD:426}
{C}utkar˝ayati; {L}utkar˝a˚a; {L}utk¸˝˛a
p-NI[-e[en-a- 6078

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

{GD:656} conventional practices e[en- z[(en- doen!dØen- p(en-


{C}vyavahriyate
p-NI[- 6058
dË([- Ë([- dË([- Ë([- imputed conventionally; conventionally imputed
{C}vyavahriyate
{LCh,C}vyavah›ra {C}express conventionally; conventionally
{C}express conventionally; conventionally expressed
convention; conventionality; verbal convention
expressed
{C}designation; conventional expression;
p-NI[-d[*]-a- 6081

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

name to an object; (3) physical signs through


p-NI[-[^-dX-d- 6072
which one can communicate
sa˙vyavah›rika
p-NI[-W#-w(rn-n$-eo(en- 6059
{C}vyavahriyate {GD:114} nominally existent
{C}express conventionally; conventionally
p-NI[-a-fwn-a- 6084
included within conventions{S} expressed

p-NI[-W#-e[en-el#- 6060
{MSA}vyavah›ra-kuŸala
p-NI[-[^-dX[* -a- 6073

wise with respect to conventions


e[en- z[(en- doen!dØen- p(en- {C}vyavaharati
p-NI[-a-f#-fwn-a- 6085

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

not wise with respect to conventions


p-NI[-[^-f*[-a- 6074

without being posited by the power of


p-NI[-az#-y(n- 6086

conventions not exist in conventional terms


{N}vyavah›ra-dharma
p-NI[-W#-h‹e- p-NI[-[^-x([-
6062 6075

conventional phenomena{N}
{C}vyavah›ra-pada conventionally existent
p-NI[-az#-[aX[( -a- 6087

conventional words; conventional expressions


p-NI[-[^-x([-a- 6076

conventional analysis
p-NI[-W#-h‹e-o^-zR^c-d- 6063

vyavah›rasat
p-NI[-az#-h[-f- 6088

zR^c- zR^c[- R^c- R^c[- conventionally existent; nominal existence


{C}vyavah›rapad›ny-›gami˝yanti {N}vyavah›ra-pram›˚a
{C}conventional expressions come along conventional valid cognition{N}; conventional
valid cognizer

Tenses: future, present, past, imperative 199


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

p-NI[-az#-b*n-a- p-[[-[^-dË([-a- p-[[-az#-cr-dl#]-f-x#]-a-


6089 6097 6110

{N}vyavah›ra-vijñ›na; vyavah›rajñ›na dË([- Ë([- dË([- Ë([- {MSA}abhinnatva


conventional consciousness{N} non-difference
{C}p¸thag-ud›h›ra

p-NI[-Nå[(≈ -dX[* -W#-b*n-a- p-[[-ac-


6090 6111
express differently; express as different
{C}separate utterance
Nå≈[- Nå≈([- Nå≈[- Nå≈([- {C}an›n›tva
p-[[-[^-sX-* d-x([-vf- 6098

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

use [the] verbal convention ...{LG 30.5}


p-[[-[^-dX-d-f*[-a- 6099

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

lie outside conventional discourse; cannot be {MV}an›n›tva; {MV}abheda


expressed by words; incommunicable; {C}nirn›n›kara˚at›
not different; non-different
non-utterance; inexpressible non-difference
p-[[-c#en- 6115
{C}absence of differentiation
p-[[- 6094

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

fh]-i#[! n(-n(-dz#-y(n- different; difference; the various


Def.: phenomena that are different {C}manifold {C}khila
Comment: Difference can refer merely to {C}harsh; rigidity; obstinate
p-[[-a-i#[-W#-r-‰Xv- 6105

nominal difference, such as the difference


p-d-f*[-t#r- 6119

between bum pa and pot; Examples of {MSA}n›n›tva-m›na


different phenomena are (1) the two, {C}akhila
pride of difference
permanent and functioning thing (rtags {C}amenable
p-[[-a-i#[-[^-’f-ac-Ø(e-a- 6106
dngos gnyis); these are mutually exclusive
p-f- 6120
('gal ba) and a dichotomy; (2) the two, object
of knowledge and existent (shes bya dang {MSA}n›n›tva-vikalpa
yod pa gnyis); these are equivalent (don conceive as different {MV}ante; {C,MSA}paryavas›na;
{C,MV}paŸcimam; {MSA}avas›na;
p-[[-y(n- p-[[-a-f-
6095 6107
{MSA}carama; {MSA}nik¸˝˛a; {MV}apara
(=avara?); {C}m¸du
{C}n›n›tva-dharma {L}abhinna last; final
different phenomena; phenomena which are not different; non-difference {C}the end; end; terminus; come to an end;
different finally; soft
p-[[-a-f*[-a- 6108

{C}differentiated dharmas n-dt$-az#-p(e-f-[r-p-f-


p-[[-[^-dR#-d- {MV}an›n›tva; {MV}abheda
6096
the first and last of the ten grounds
not different; non-difference
p-f-f*[-a- 6121

dR#- dR#[- dR#n- R#n-


p-[[-az#-z[^-b*n- 6109

{C}n›n›-kara˚a; {C}n›n›tva {C}anavar›gra


{C}distinction; difference; differentiation {MSA}n›n›tva-sa˙jñ› endless; not final
discrimination of difference {C}without beginning and end

Tenses: future, present, past, imperative 200


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

p-fe- pe-et([- pr-


6122 6136 6149

cigarette et[! et([! dt[! y([! ‰X-Ë*-pr-


p-fc- {C,L}lava
6123
decide; abandon; sever
a plain; field; T'ang dynasty (618 - 906 ce) of
pe-dt[- 6137

{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

[cord-cut]; decide; abandon; sever


c#-f*[-az#-pr-
a mountainless plain
compassion which is important at the end er-;e-cr-dl#]-f*[-ac-pe-dt[-Wr- {PH} added dynasty dates
although you might decide that persons do not
p-fc-[e*-d- 6125

pr-t#e- 6150
inherently exist ...{MSI 422}
{MSA}paryavas›na-kaly›˚a
pe-y([- 6138

final virtue {C,L}lava


moment [1/30th of a yud tsam; skad cig =
p-fv- 6126
et[! et([! dt[! y([! 1/60th of thang cig]
decide; abandon; sever
pr-pr- 6151
ordinary
[(]-v-s$-pe-y([-az#-Vø-d-
dNœ≈*[-c#f-R#-p%]-f(r-f-x#]-az#-Når-dX-]#-p-fv-dz#- stretched flesh; strained muscles
view which penetrates the meaning{MSI 385.2}
N‘r-l*]-x#]-v- n(n-pe-y([-Wr- p[-qc- 6152

the uncommon objects of abandonment of the


although certain to recover{PGP 75} {MSA; GD}tiryak
stage of generation are the appearance and
pe-a- animal
6139
conception of ordinariness{TGP 24}
{GD:265} horizontal
p-fv-az#-r-‰Xv- 6127

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

a fifteen inch rope{DASI}


p[-[}r- 6154

pe-a-z∑#v-d- 6141
pride of being ordinary; pride of ordinariness
directly in front
p-fv-az#-n*fn- 6129

a coiled rope{LWT 193}


p[-]n-dN√r-d-vn- 6155

pe-a-dN“e( n-a-v-doen-az#-N∂v&ç -Vøc- 6142


"ordinary mind"
Comment: Metaphor used in the Óying-ma dN√r- N√r-!N√(r- dN√rn- N√(rn-
Order for an accomplished yogi's experience e[en- z[(en- doen!dØen- p(en- {C}antik›t (=sak›Ÿ›t)
of fundamental mind, suggesting the like a snake imputed to a coiled rope {C}in the presence of; or; from; compared
at-homeness of the fundamental innate mind with; given by
pe-f#-c#r-d- 6143
of clear light when experienced by one who
pdn- 6156
has overcome the initial, distorted fear and
sense of annihilation. {MSA}a-dÒra
not far {C,L,MSA,MV}up›ya; {MSA}abhyup›ya;
p-f#-w- 6130
{MV}up›yat›
pe-d;r- 6144

method; skillful means; efficacious means;


cigarette techniques
{C}avirala
p-f#-[[- {C}expedient (means); expediency; skill in
6131

{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

pe-c#r-[^-dX[* -a-x#]- 6146


skill in means (up›yakauŸalya)
{C}asa˙bhinna; {MSA}abhinna(tva) Comment: Gung-tang makes an important
non-different; non-differentiated {C}dÒrı-karoti distinction between thabs (up›ya) as
{C}unbroken; not differentiated become distant compassion and thabs (up›ya) as skillful
{C}move far away from; get away from; keep means used to lead trainees by way of
p-bv-d- 6133
aloof from; keep away from various techniques; he speaks from a tradition
that distinguishes these two. It appears that in
pe-c#]-d- 6147
the worst many Great Vehicle traditions, especially in

pe- East Asia, the two are conflated.


6134
{MSA}dÒra
far; distant
pdn-W#-y- 6157

distance
pe-b#]-o^-c#r-d- 6148

pe-et[- factor of method


6135

very far
et[! et([! dt[! y([!
decide; abandon; sever

Tenses: future, present, past, imperative 201


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

pdn-W#-Ø(en-c#en-n$-e]n-az#-Ë*n-p(d-x*-b*n- pdn-È*[- pdn-c#e-


6158 6171 6184

p(d!zp(d- zp(d- p(d- zp(dn- {MSA}up›ya-l›bha {MSA}up›ya-citta


obtain method; attainment of method knowledge of method
wisdoms of subsequent attainment that abide as
pdn-p(d- pdn-v-fwn-a-
6172 6185
method-types of realization

pdn-W#-p*e-a- 6159

p(d!zp(d- zp(d- p(d- zp(dn- {C,MSA}up›ya-kauŸala; {MSA}up›ye kovid›¯


skill in means; skill in method
up›yay›na {C}pa˛u-dharo

pdn-v-fwn-az#-s-c(v-o^-sX]# -a- 6186


Method Vehicle obtain method; attainment of method
{C}resourceful
pdn-W#-h$v- 6160

{MV}up›ya-kauŸalya-p›ramit›
pdn-[r-Ì-a- 6173

perfection of skill in means


many modes of skillful means
pdn-v-fwn-az#-cd-o^-[dX-* d- 6187
Comment: Gung-tang identifies the "many {C}up›ya-mÒla
modes of skillful means" as Buddha's root of method
temporarily teaching merely a coarse form of {C}root of skillful devices {MSA}up›ya-kauŸalyasya prabheda¯
selflessness. distinction of skill in means
pdn-[r-b*n-cd- 6174

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

skill in means Ø(en- Ø(en- Ø(en- Ø(en-


{C}circumspect
{MSA}up›ya-bodha N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[-
{MSA}up›ya-prayoga
pdn-fwn-a- 6162
realization of methods; understanding of
methods application/exertion in skill in means
{C}up›ya-kauŸalya
pdn-v-cd-o^-N√-^ d- 6190

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

{MSA}up›ya-jñ›na {MSA}up›ya-jña; {MSA}up›ya-jñ›na


exalted knower of method method and wisdom; cognition of method
{L}anup›ya
pdn-b*n-a-È*[-a- 6193

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

all; all places (everywhere)


{MSA}up›yatva-yoga {C}many; long; very much; broad; vast; large;
suitable as method whole; everywhere; always

Tenses: future, present, past, imperative 202


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

pfn-t[-W#-Ë*n-n$-zeC-( d- pfn-t[-dt(f-a- pfn-t[-dXr-d-


6198 6209 6221

{C}sarvatra-anugata el(f- zu(fn- dt(f- y(fn- zdXr- zdXrn- dXr- zdX(rn-


all-pervasive; omnipresent; going everywhere
conquered/destroyed/triumphed over all {C}utsanna
{C}(which reaches) everywhere purify everything
pfn-t[-y(n-i#[-W#n- 6210

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

a school of Buddhism that asserted the


{MSA}sarv›rtham {L}sarvat› existence of real dharmas
for the sake of all all; totality; always; everywhere
pfn-t[-v- 6223

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[-Nør( -a- 6213

goes everywhere as a pervader [i.e. pervades


f∑*]- f∑*]- f∑*][- f∑*][- {C}sarva-ŸÒnya; (sarva) ty›gı
everywhere
{L}sarvajñ› all empty
pfn-t[-v-d;([-a- 6225
all-knowing; omniscient {C}renouncer

pfn-t[-f∑*]-i#[- pfn-t[-Nør( -a-


6203 6214

d;([- d;([- d;([- d;([-


sarva-ŸÒnya {MSA}k˝›nti¯ sarvatra
f∑*]- f∑*]- f∑*][- f∑*][- patience/forbearance/tolerance/endurance
all empty
{C}nair›tmya-bh›van› with respect to everything
pfn-t[-[r-V“]-a- 6215
all-knowledge; omniscience
pfn-t[-v$r-dNø]-az#-fh]-i#[-v-’f-a-pf 6226

{C}meditational development of not-self


{L}sarv›vant
pfn-t[-f∑*]-a- n-t[-[^-Ë*n-n$-l^en-a-
6204
having everything; with everything
whole; entire l^e- zu$e- l^en- l^en-
f∑*]- f∑*]- f∑*][- f∑*][-
pfn-t[-[^- {MSA}sarva-vy›kara˚a-sarv›k›ra-lak˝a˚›nu
6216

{LCh,MSA}sarva-jña; {L}sarva-jñat› pravi˝˛a


[all-knowing]; omniscience; omniscient one {L}sarvatra; sarvad› enter into all aspects with respect to the
characteristics that are taught in all scriptures
pfn-t[-f∑*]-a-i#[- everywhere; everything; always; at all times
6205

pfn-t[-[^-n(r-d- pfn-t[-b*n-a-i#[-
6217 6227

f∑*]- f∑*]- f∑*][- f∑*][-


{C}sarva-jñat›
{C,MSA}sarva-jñat›; {MSA}sarva-jñatva; n(r- n(r- n(r- n(r-
{MSA}sarv›k›ra-jñat› all-knoledge; omniscience
{C}sarvatra-gatay›; {L}sarvatraga;
all-knowledge; omniscience {MSA}sarva-gata
pfn-t[-N√d( -a-x#]- 6228

pfn-t[-f∑*]-a-i#[-W#-d[e-e#-[r(n-a(- pervading everything


6206

{C}extending everywhere {MSA}sarva˙ Ÿik˝ayati (ΩŸik˝)


f∑*]- f∑*]- f∑*][- f∑*][- learn everything; study everything
pfn-t[-]n- 6218

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}

Tenses: future, present, past, imperative 203


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

pc-a-y-fp%]- pc-vf- pv-zR^c-dz#-v$en-


6232 6246 6256

{LCh}mok˝a-bh›gıya mok˝a-m›rga the Pr›saºgika system


partial concordance with liberation path of liberation; path of release pv-zR^c-az#-v$en-v---
pc-a-zp(d-ac-zR^c-d- pc-vf-env-dX[* -
6233 6247
in the Pr›saºgika system ...

pv-zR^c-xr-[e- 6257

p(d!zp(d- zp(d- p(d- zp(dn- Clarifier of the Path to Liberation


{MSA}mok˝a-pr›pti Gyel-tsap's commentary on Dharmakırti's
samyak-prasaºga; samyukta-prasaºga
Commentary on (Dign›ga's) Compendium of
obtain liberation correct consequence
Valid Cognition (pram›˚av›rttika)
pc-a-[(]-ei*c-R#-D√-( fh]-i#[! cr-i#[-pv-zR^c-xr-[e-o^-n(r-dz#-
6234

pv- 6248

awareness strenuously seeking liberation ›(v-d-x([-a-xr-x#]! cr-i#[-pv-zR^c-xr-[e-


prasajyate
pc-a-z[([-az#-e[^v-dX- 6235
to logically follow; to be consequent; it follows o^-n(r-dz#-›(v-dn! cr-i#[-v-v]-[(]-fp%]-f#-
that ...
{MSA}mok˝a-k›ma … vineya p*Def.:
dn-a-xr-x#]-az#-el#-fp%]-ac-R^c-az#-pv-re-
y(n-[^r-[qc-a(z#-w-[(e-y(n-t]!
disciplining the desire for liberation [dX*-d! 1 N´ç&d-dX*[-zs*]-a-pv-zR^c-xr-[e 2
[fc-a(-x#]-ac-pv-
pc-a-v-q^]-o^-l^en-a- 6236

It [absurdly] follows that the subject, the color


N´ç&d-dX*[-f#-zs*]-az#-pv-zR^c-xr-[e
Div.: (1) correct consequence that impels a
l^e- zu$e- l^en- l^en- of a white religious conch, is red
proof; (2) correct consequence that does not
{MSA}mok˝a-sa˙prasthita
pv-Nœ[- 6249
impel a proof
(thoroughly) enter into liberation one of the two types of consequences (thal
the opening exclamation for debate
pc-a-v-[dr-dX[* -az#-[(]- 'gyur); the other is facsimile of a
6237

pv-e(r- consequence (thal 'gyur ltar snang)


6250

{MSA}mok˝›dhipaty-artha Need English for definition {T}


object that empowers [one] toward liberation {C}antar›˙Ÿa
pv-zR^c-xr-[e-er-l#e 6258

{C}the flesh between the shoulder blades


pc-az#-y-fp%]-[e*-d- 6238

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

pseudo/quasi/counterfeit consequence SW added this record


{MSA}a-mok˝a-bh›gıya-kuŸalamÒla Comment: This is one of the two types of
pv-d- 6260

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

Tenses: future, present, past, imperative 204


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

pv-f(- p#dn-a(- p%en-dNœ[*≈ -


6264 6276 6288

{LCh}añjali {C}gahana dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ -


palm (of the hand) {C}jungle cittotp›da

pv-f(-N∂c≈ -o*- p#f-a-


6265 6277
exalted mind generation
I added the “exalted” {T}
N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[ zp#f! zp#fn! p#f! p#fn!
p%en-„v-y$r-dc-fj[- 6289

{C}pr›ñjali-bhÒta to dissolve; to melt; dissolve into another


{C}with folded hands object {C} alpotsuka

pv-f(-N∂c≈ -d-do^[-]n- 6266


l^en-e]n-p#f-en$f- {C}he has few cares; carefree; non-action;
unconcerned; careless
the three: entering, abiding, and dissolving
do^[- z[^[- do^[- z[^[- p%en-Ë*- 6290

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

the two types of proponents of the Middle {L}maryad›; {MSA}(sam-› Ωgam):


sam›gacchati
Way School (m›dhyamika) {MSA}mah›-karu˚›
meet; meet back to; have source in
I added English to English {T} great compassion
limit; boundary; end
p#-d-lc-f- p%en-Ë*-[av-d;r-
6268 6293

---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#e- p%e-f*[- 6281

p%en-Ë*z-# d[e-i#[-
6269 6294

line endless {MSA}k¸p›tman


[fXv-d-p#e-]e- p%e-h·v-d- 6282 compassionate nature; nature of compassion

p%en-Ë*n-s-c(v-o^-sX]# -a- 6295


Black-Line Hell
SW added entry. dgv- zh·v!zh°v- dgv- h·v[-
{C}e˝am›˚a {MSA}karu˚›-p›ra-gamana

p#e-e[dn- perfect [one's] compassion


6270
{C}try to reach

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-Nåv&ç -a- 6298


Black Line (Hell)
{MSA}manas-karman
p#e-a- 6272
{MSA}citta-nirm›˚a
activity of exalted mind {T}
mental emanation
{LCh}bindu
p%en-W#-c$n- 6286

p%en-sXr^ -dc-dX[* -a- 6299


drop

p#e-v*- p%en-W#-c$n-a! p%en-c$n!


6273

[dX^r- zdX#]- sX^r- sX^rn-


effort
bindu {C}vir›gayati
drop; essential drop [*-en]-p%en-W#-c$n-a-dtn-]n-]#! {C}displease; has lost; become estranged; turns
[He] heard and, producing effort, {GZ 68b.7} back on; pleases permanently
p#e-v*-sC-f(-v-n*fn-zj‹]-a- 6274

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

seed syllable of exalted mind


{C}bindu
drop

Tenses: future, present, past, imperative 205


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

p%en-zdXr^ -dc-dXn-a- p%]-fe(-Vø-d$-v- p%]-f(r-f-x#]-az#-‰X-^


6301 6314 6327

zdX^r- zdX^r- dX^r- dX^r- at the beginning of a session{TGP 8} as›dh›rana


uncommon/unshared/unique cause
{C}vir›gayati
p%]-[}e^ -e#-’v-zdXc( - 6315

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

conditions (bdag rkyen); the other is common


p%]-f(r- 6317

{MSA}citta-pariŸuddhi empowering condition (thun mong ba'i bdag


thoroughly purify the mind {LCh,C,MSA}s›dh›ra˚a rkyen)
common; shared
p%]-f(r-f-x#]-az#-d[e-zdCn- 6329

p%en-x(]-a(-f#-frz-d- 6304

{C}common to; common property


uncommon dominant effect of karma
frz- frz- frz- frz- p%]-f(r-[^- 6318

p%]-f(r-f-x#]-az#-N“[( -v$en- 6330


{C}avakra-citta
{C}his mind is straight {C}s›dh›ra˚a
common; shared; together; in common uncommon mode of subsistence{N}
p%en-c$n- 6305

p%]-f(r-az#-d[e-ŒX]* - p%]-f(r-f-x#]-az#-f-r*n-az#-eo]-h‹en-
6319 6331

p%en-W#-c$n! p%en-W#-c$n-a! s›dh›ra˚a-adhipati-pratyaya uncommon indefinite reason


effort common empowering condition; common
p%]-f(r-f-x#]-az#-enr-dz#-‰X[^ - 6332

[*-en]-p%en-W#-c$n-a-dtn-]n-]#! dominant condition


one of the two types of empowering
[He] heard and, producing effort, {GZ 68b.7} uncommon secret tantra
conditions (bdag rkyen); the other is
SW added this record
p%]-f(r-f#]- 6333
uncommon empowering condition (thun
mongs ma yin pa'i bdag rkyen)
p%en-n$-y$[-a- 6306

{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

{MSA}alpa; {L}y›ma prahara


s›dh›ra˚a
short; brief s›m›nya Ÿakti
common; shared
a period of three hours {GD:155} common function
p%]-f(rn-az#-d[e-ŒX]* - 6336

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

uncommon empowering condition; uncommon


*as›dh›rananirodhasam›patti dominant condition
union{LG}
uncommon absorption of cessation one of the two types of empowering
p%]- 6313
conditions (bdag rkyen); the other is common
empowering condition 9thun mongs ba'i bdag
session; period rkyen)

Tenses: future, present, past, imperative 206


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

p%d-a- p%c-f- p*-h·f-Nœ-*≈ dc-zR^c-c(-


6339 6348 6356

{LCh,C,MSA}muni spoon; stick sa˙Ÿaya-pr›pt› (bhavanti)


Subduer; Silent One [epithet for Buddha]; produce a doubt
p%c-f-c#r-a(- 6349

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

{C}able; capable; sage


p%c-n*v- 6350

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

downward voiding [wind]


Should “capacity” be added to
p%c-n*v-R#-c√r^ - 6351
English, per example 1 ? {T } zR^c- zR^c[- R^c- R^c[-
{C}katha˙kathin
p%d-a-f*[-a- 6340
dnv- n*v- dnv[- n*v[- doubt
{C}anavamardya; {C}apratihatat› downward-voiding wind {C}one who is assailed by doubts
not subdue
p%v-d- 6352

p*-h·f-et([-a- 6359

{C}uncrushable; uncrushability; cannot be


obstructed zp%v! zp%v[! p%v! p%v[! {MSA}sa˙Ÿaya-ccheda;
{MSA}sa˙Ÿaya-cchedana;
p%d-az#-[dr-a(- {C}dhar˝ayati
6341

{MSA}sa˙Ÿaya-vicchedin;
{C}overpowers; subdue {MSA}sa˙Ÿayopacchedana
munındra cut off doubt
p%v-dc-[qz-l#r- 6353

King of the Subduers; an eptithet of a Buddha


p*-h·f-et([-ac-dX[* -a- 6360

p%d-ac-[qz-d- {C}dur›dhar˝a
6342

{C}unassailable; cannot be overcome {MSA}chedan› sa˙Ÿayasya;


{C}dur›dhar˝a {MSA}sa˙Ÿaya-cchedikatva;
p*-d(- 6354

difficult to subdue {MSA}sa˙Ÿaya-n›Ÿa


{C}unassailable; cannot be overcome cut off doubt
fp*-d(r! fp*d!
p*-h·f-et(f-a- 6361

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

Vajrayak˝ha’s mudr›: extend the two thumbs of


p%d-[dr- 6344
the vajra-palms, and make the two index {MSA}sa˙dehasy›ccheda¯
fingers like fangs {Dor 31b.2/ 246.2}
{LCh}munındra not cut off doubt

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

speech, and mind (lus la sogs pa sdams pa ni


{C}perplexity; uncertainty; consternation
thub pa zhes bya'o). Tibetan oral traditions {C}sa˙Ÿaya-pr›pta (bhavanti)
also take thub pa as referring to one who has fh]-i#[! 1 {C}in a state of uncertainty; seized by doubt
overcome the enemy that is the afflictive
cr-Nø(dn-W#n-fpz-ei#n-n$-[(en-az#-c#e-a! 2
p*-h·f-’f-ac-n*v-d- 6365
emotions. Many translators render muni as
"sage," but I choose "subduer" because it cr-x$v-v-[(en-az#-c#e-a!
dnv- n*v- dnv[- n*v[-
p%c- 6345
Def.: (1) a knower which by its own power has
doubts in two directions; or: (2) an awareness {MSA}sa˙Ÿaya-vinayana
down; downward having qualms with respect to its object eliminate/eradicate/remove/clear
away/avoid/exclude doubt
p%c-∑d-’v-f- 6346
[dX*-d! 1 [(]-zR^c-R#-p*-h·f! 2
p*-h·f-Når( -d- 6366

downward correct pervasion; downward [(]-f#-zR^c-R#-p*-h·f! 3 y-fif-az#-p*-h·f!


correct entailment Div.: (1) doubt tending toward the fact; (2) Når- Nå(r- Nårn- Nå(rn-
one of the four types of correct doubt not tending toward the fact; (3) equal
{MSA}sa˙Ÿaya-jah›; {MSA}sa˙deha-jah›
pervasion/entailment (khyab pa rnal ma); for doubt
abandon doubt
others see: khyab pa rnal ma Comment: This is one of the six root
p*-h·f-f#-:√-d- 6367
afflictions (rtsa nyon, mÒlakleŸa): desire
p%c-∑d-sX]# -t#-v(e- 6347

('dod chogs, r›ga); (2) anger (khong khro,


pratigha); (3) pride (nga rgyal, m›na); (4) {C}vicikitsati
downward perverse pervasion; downward
ignorance (ma rig pa, avidy›); (5) doubt {C}doubts
perverse entailment
(the tshom, vicikits›); (6) afflicted view (lta
one of the four types of perverse
ba nyon mongs can, kli˝˛a-d¸˝˛i). This is also
pervasion/entailment (khyab pa phyin ci log);
one of the seven types of knowledge and
for others see: khyab pa phyin ci log
awareness (blo rig); for the others see blo

Tenses: future, present, past, imperative 207


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

p*-h·f-f*[- p*e- p*e-y*]-R#-N´f( -vf-dc-y[-f*[-vf-y$r-r$z-# y$r


6368 6381 6387

{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

uninterrupted path of a path of meditation of the


fh]-i#[! p*e-y*]-R#-Ë*n-v-fr(]-Ø(en! second ground
{MSA}sa˙Ÿayita; {MSA}sa˙deha-gata
Def.: a Great Vehicle subsequent clear realizer
doubting
p*e-y*]-R#-N´f( -vf-dc-y[-f*[-vf- 6388

[dX*-d! y$r-r$-Nœ(c-dl#! zdC#r-Nœ(c-en$f!


p*-h·f-;-dc-zR^c- 6373

y*]-a(-Nœ(c-dl#! dN´(f- N´(f- dN´(fn- N´(fn-


{C}sa˙Ÿaya-pr›pta uninterrupted path of a Great Vehicle path of
Div.: (1-4) the four smaller cycles; (5-7) the
doubting meditation
three middling cycles; (8-11) the four greater
{C}seized by uncertainties cycles fh]-i#[!
p*-h·f-;-dc-zR^c-o*- 6374
Comment: This is one of the five paths of the
Great Vehicle: path of accumulation (tshogs
cr-e#-r(n-Nœv-R#-Når-dX-d[*]-zj‹]-Vµ]-Nœ≈*n-W#-[r(n-
{C}sa˙Ÿayita bhavanti lam); path of preparation (sbyor lam); path of ei*]-[^-R^c-az#-p*e-y*]-R#-Ë*n-v-fr(]-Ø(en!
doubting seeing (mthong lam); path of meditation
Def.: a Great Vehicle subsequent clear realizer
{C}are in a state of uncertainty (sgom lam); and path of no more learning
that serves as the actual antidote to the innate
(mi slob lam).
p*-h·f-;-dc-zR^c-]- conception of true existence which is its
6375

p*e-y*]-R#-N´f( -vf-fif-dle-x*-b*n- 6385


respective object of abandonment
sa˙Ÿaya-pr›pta (bhavanti)
p*e-y*]-R#-fr(]-Ø(en- 6389

doubting exalted wisdom of meditative equipoise of a


{C}in a state of uncertainty; seized by doubt Great Vehicle path of meditation
Ø(en- Ø(en- Ø(en- Ø(en-
fh]-i#[! cr-e#-x$v-[^-R^c-az#-d[e-f*[-en$f-
p*-h·f-;-dc-[(]- 6376
Great Vehicle clear realizer
er-c$r-v-Ì°-et#e-o^-fif-ac-dle-a-xr-x#]!
p*e-y*]-R#-pc-ac-deC[( -az#-e(-Nœdn-sX-* b^v-[^-R^ 6390
{MSA}sa˙digdh›rtha
object of doubt cr-‰X^[-V“]-R#-er-;e-e#-‰X^[-v-fr(]-R^c-[^-zdX^r-
p*-h·f-;-dn-Når( -[^-zu$e-Nø-* 6377
dz# -p*ethat
Def.: -y*]which
-R#-Ë*nis-v-fr(
(1) a]one-pointed
-Ø(en! meditative c-az# -dXr-n*fn-W#-fr(]-Ø(en-
a Bodhisattva's clear realizer that serves as
equipoise on any of the three selflessnesses that the passageway opening the opportunity for
{C}sa˙Ÿaya˙ prak˝ipati
are its objects and (2) a Great Vehicle progressing toward the Great Vehicle
{C}sow doubts subsequent clear realizer occurring in a liberation
p*-h·f-;c-zu$e-e(- manifest manner in a continuum of a person 6 3 8 6
6378
Comment: definition of Bodhisattva path
p*e-y*]-R#-N´f( -vf-’f-eCv( -vf- (byang sems kyi lam)
{C}sa˙Ÿaya˙ y›tayati; {C}y›tayati
path of release of a Great Vehicle path of
p*e-y*]-R#-fp(r-vf-Ë*n-p(d-x*-b*n- 6391
engage in doubting; enter into doubt
meditation
{C}sow doubtsi; sow
fh]-i#[! cr-z[}*]-dX*[-W#-dc-y[-f*[-vf-R#-r(n- p(d!zp(d- zp(d- p(d- zp(dn-
p*-h·f-xr-et([-ac-zR^c- 6379

Nœv-R#-Når-dX-d[*]-zj‹]-Vµ]-Nœ≈*n-vn-eC(v-az#-p*e-y* exalted wisdom of subsequent attainment of a


{MSA}sa˙Ÿaya-chedo bhavati Great Vehicle path of seeing
cut off doubts
]-R#-Ë*n-v-fr(]-Ø(en! fh]-i#[! p*e-y*]-R#-fp(r-vf-’f-eC(v-vf-vn-
Def.: a Great Vehicle subsequent clear realizer
p*-h·f-dnv-d-Ø(en-a- 6380

that involves a state of having been liberated vrn-az#-f∑*]-a-xr-x#]! cr-‰X^[-V“]-R#-er-;e-


dnv- n*v- dnv[- n*v[-
from the innate conception of true existence e#-‰X^[-v-fr(]-R^c-[^-zdX^r-dz#-p*e-y*]-R#-d[*]-a-
which is the respectve object of abandonment
{MSA}sa˙Ÿaya-h›ni-bodha by the uninterrupted path that induces it fr( ]-Ø((1)en!an exalted knower of one who has
Def.:
realize the risen from the path of release of a Great
removal/eradication/elimination/avoidance/excl Vehicle path of seeing and (2) a Great Vehicle
usion/clearing away of doubt clear realizer of the truth which manifestly
occurs in the continuum of persons who possess

Tenses: future, present, past, imperative 208


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

p*e-y*]-R#-fp(r-vf-’f-eCv( -vf- p*e-y*]-R#-f#-N√d( -vf- p*e-a-


6392 6397 6404

zeC(v- zeC(v[- eC(v- eC(v[- mah›hy›na-aŸaik˝a-m›rga {LCh,C,L,MSA,MV}y›na


Great Vehicle path of no more learning vehicle; path
path of release of a Great Vehicle path of
seeing fh]-i#[! N´ç#d-ei#n-;[-ac-Nårn-az#-fpc-p%e- i]-p(n-W#-p*e-a-
fh]-i#[! b*n-N´ç#d-q^]-doen-Nårn-an-cd- e#-f∑*]-a! Hearer Vehicle (Ÿr›vaka-y›na)

o^-sX*-az#-p*e-y*]-R#-d[*]-a-fr(]-Ø(en! p*e-a-et#e- 6405


Def.: a final exalted knower that involves a
state of having completely abandoned the two
Def.: a Great Vehicle clear realizer of truth eka-y›na
obstructions
that is distinguished by [being a state that one vehicle
involves] having abandoned the artificial [dX*-d! 1 u#-Vø-a-f∑*]-az#-’f-f∑*]! 2
p*e-a-et#e-o^-db[-a- 6406
obstructions to omniscience
u#-NI*[-a-f∑*]-az#-’f-f∑*]-a!
p*e-y*]-R#-fp(r-vf-’f-eCv( -vf-vn-vrn-az# 6393

Div.: (1) exalted knowers of all aspects that {MSA}eka-y›na-deŸan›


know the mode; (2) exalted knowers of all explained as one vehicle
-f∑*(1)]-a-xr-x# ]! aspects that know the varieties; or: (1)
p*e-a-et#e-a-i#[-x(rn-n$-h·v-d- 6407

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

on the occasion of establishing the Great


[*cGreat
-deC[( Vehicle
-;#]-a-er-c$ r -e#n -dN“
n
^ -az#
- p*
e -y*
]
exalted knower included either
-R# dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ -
Vehicle

p*e-a-y*]-a(-dN´f( n-]- 6412

within that which causes progress toward the mah›y›nacittotp›da


Great Vehicle enlightenment or within having Mah›y›na [altruistic] mind generation
progressed toward the Great Vehicle dN´(f- N´(f- dN´(fn- N´(fn-
p*e-[(- 6402

enlightenment {MSA}bh›vyam›na˙ mah›y›nam (ΩbhÒ)


Comment: This is the definition of Great when/if cultivating the Great Vehicle
go(hon.)
Vehicle path (theg chen gyi lam).
p*e-a-y*]-a(-i#[-’f-ac-[dX-* d- 6413

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]

f(n- f(n- f(n- f(n-


{MSA}mah›y›na-hınay›n›dhimukta
belief/faith/interest/inclined towards/zeal in
the Great Vehicle and the Lesser Vehicle

Tenses: future, present, past, imperative 209


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

p*e-a-y*]-a(-dN“n^ -a- p*e-a-y*]-a(z-# f[(-N“z* -# ‰X]- p*e-a-fp%]-a-v-xr-[e-ac-l^en-a-


6415 6427 6438

dN“^- N“^[- dN“^n- N“^n- {MSA}mah›y›na-sÒtr›la˙k›ra l^e- zu$e- l^en- l^en-


[Maitreya's] Ornament for the Great Vehicle
{MSA}mah›y›na-sa˙graha {C}sama-y›na-sa˙prasthita
SÒtras [P5521, Vol. 108]
Summary of the Great Vehicle [by Asaºga; enter into a concordant vehicle; engage in a
p*e-a-y*]-a(z-# f[(-;d-f(-[e(rn-a-t]-R#-[(]-Ø( 6428
P5549, vol. 112] concordant vehicle;
{T} enter correctly into a concordant vehicle
p*e-a-y*]-a(-v-Nœ-(≈ d- 6416

en-a- {C}set out in the same vehicle


{MSA}mah›y›na-kheda Ø(en- Ø(en- Ø(en- Ø(en-
p*e-a-[r-fp%]-a- 6439

averse toward the Great Vehicle {MSA}gambhıra-mah›y›na-sÒtr›bhipr›yik›rth


a-vibodha {MSA}y›n›nulomana
p*e-a-y*]-a(-v-f(n-a- 6417

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

compendium of the very extensive Great


Vehicle sÒtras dN“^- N“^[- dN“^n- N“^n-
l^e- zu$e- l^en- l^en-
p*e-a-y*]-a(n-zeC-( dz#-n*fn-t]- 6430
mah›y›nasa˙prasthita mah›y›na-sa˙graha
those engaged in the Great Vehicle Summary of the Great Vehicle [by Asaºga;
{MSA}mah›y›na-g›mi-sattva P5549, vol. 112]
p*e-a-y*]-a(-vn-V“e( -a- 6419
being who goes by way of the Great Vehicle
p*e-a-’f-a-en$f- 6442

p*e-a-y*]-a(n-r*n-ac-zdXr^ -d- 6431

V“(e- V“(e- V“(en- V“(en- {MSA}tri-vidha˙ y›na˙


{MSA}mah›y›n›d bheda¯
reversed from the Great Vehicle
zdX^r- zdX^r- dX^r- dX^r- three aspects of the vehicle; three types of
{MSA}mah›y›nena niry›ti vehicle

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

deceived in terms of definite emergence by


{MSA}mah›y›na-deŸan›-dharma way of the Great Vehicle {MSA}anuttara-y›na; {MV}y›n›nuttarya
doctrines that explain the Great Vehicle unsurpassed vehicle; highest vehicle
p*e-a-y*]-a(n-dN“n^ -az#-p(n-a- 6433

p*e-a-y*]-a(z-# y(n- 6422

p*e-a-f#-z„^en- 6445

{MSA}mah›y›na-dharma dN“^- N“^[- dN“^n- N“^n-


Great Vehicle doctrine(s) {MSA}mah›y›na-sa˙g¸hıta … Ÿruta z„^e- z„^e- z„^en- z„^en-
hearing that is included within the Great {MSA}y›n›vik›rya
p*e-a-y*]-a(z-# y(n-‰X-y*]-a(- 6423
Vehicle undisturbed vehicle; undisturbed with respect
to the vehicle
p*e-a-fy(e- 6434
{MSA}vistır˚a … mah›y›na-dharma
p*e-a-[f]-a- 6446
vast Great Vehicle doctrine(s)
{MSA}agra-y›na; {MSA}agra … y›na
p*e-a-y*]-a(z-# Ø*]-t]- 6424
highest vehicle {L,MSA,MV}hınay›na; {MSA}nihına-y›na
Lesser Vehicle; Inferior Vehicle
p*e-a-ei#n- 6435
{MSA}mah›y›n›dhi˝˛h›na
Small Vehicle
having a basis in the Great Vehicle
{MSA}y›na-dvaya
p*e-a-[f]-an-zeC-( d- 6447

p*e-a-y*]-a(z-# Ø(en-a- 6425


two vehicles
{MSA}hınay›nena y›na¯;
p*e-a-pfn-t[-Nø]( -a- 6436

Ø(en- Ø(en- Ø(en- Ø(en- {MSA}hınay›na-gamana


{MSA}mah›y›ne 'vabodha¯ {MSA}sarva-y›n›pade˝˛¸ go by way of the Lesser Vehicle
realization of the Great Vehicle; Great teacher of all vehicles
p*e-a-el]- 6448

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

Tenses: future, present, past, imperative 210


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

p*e-a-v-l^en-]n-x$]-c#r-a(c-f-v(]-a p*e-az#-[(]-f-fp(r-d- p*c-;$e-p*c-;$e-e#-[^n-


6450 6458 6467

l^e- zu$e- l^en- l^en- {MSA}ad¸˝˛›rtha-y›na {L}Ÿ›Ÿvata-k›la; {NH} dhruva˙


not see the meaning of the vehicle dhruva-k›la˙; {L} Ÿ›Ÿvatak›la˙
{C}acira-y›na-samprasthita
forever; everlasting, everlasting time
p*e-D√-]-f*[-a- 6459
one who has not taken up engaging in the
p*c-;$e-[^n- 6468
vehicle for a long time
{C}one who has but recently set out in the {MSA}y›n›nuttarya
vehicle unsurpassed vehicle; highest vehicle {L}Ÿ›Ÿvata-k›la
forever
p*e-a-v-enc-[^-l^en-a- p*e-[f]-
6451 6460

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

{L,MSA}triy›na; {MSA,MV}y›na-traya hammer


hınay›na
three vehicles Lesser Vehicle Ô-d$f-p(-dn-dg·f-a-]-
p*e-[f]! cr-‰Xv-R#-p*e-a! p*e-y*]! if a clay pot is broken by a hammer
p*dn- 6462

Div.: (1) Hearer Vehicle (Ÿr›vaka-y›na); (2)


p(-zhf-a- 6472

Solitary Realizer Vehicle p*d! zp*d! p*dn! zp*dn!


(pratyekabuddha-y›na); and (3) Bodhisattva {L}vihe˛han›
a session or a time; plant; establish
Vehicle (bodhisattva-y›na) attempt to hurt; intent upon hurting
Vµ-[}]-p*dn-et#e-
p*e-a-en$f-er-c$r-e#-zsen-vf-f-p(d-az#-e 6453

p(-zhf-az#-dnf-an- 6473

one session of being mindful of the deity{TGP}

r-;e- Nœ≈*[-p*dn-c*n-y(e-e(- {C}vihe˛han›-abhipr›ya; {L}vihe˛han›


p(d!zp(d- zp(d- p(d- zp(dn- one time of generation is sufficient for each {C}intent on hurting; attempts to hurt
day{TGP}
p(-crn- 6474
a person who has not attained the superior's of
any among the three vehicles [i.e., the Hearer Check tenses. Thumi (p.122) list
Vehicle, Solitary Realizer Vehicle, or the those above as meaning: To be dawn
Bodhisattva Vehicle] fallen in the hands of; to be
p(-crn-[*-i#[-v-[(]-R#-z([-env-fr(]-[^-dXn-] 6475

definition of ordinary being (so so'i skye bo)


accurate; etc. ??? {T}
p*e-a-en$f-yc-v-h$v-dl#]-x#[-v-dX[* -a- 6454

p*f-a-hr-d- 6463 n- having manifested the clear light during that


{MSA}tri˝v api y›ne˝u yoniŸo-manasik›ra¯ very dawn ...{TGP 60}
{C}anyÒna
mental engagement in accordance with the
{C}no less than
p(e-w- 6476
three vehicles

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

[e([- ze([- dq([- ze([- forever{S 33}


{C}y›na-traya-avasth›na eternalist views; zdd- zddn- dd- ddn-
set/establish in the three vehicles {C}eternal; stable; steadfast
[top-on-fall]; descend on oneself; befall one;
{C}establishment in the triple vehicle

p*e-az#-N´-( q^]-vn-do^n-a-en$r-cd-c#]-a(-y*z-# p*c-;${L}Ÿ›Ÿvata-k›la


e-e#-[^n- 6465
befall oneself
6456

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

beginning and end


{MSA}d¸˝˛›rtha-y›na
see the meaning of the vehicle

Tenses: future, present, past, imperative 211


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

p(e-f- p(e-fc-D√-( N∂r(≈ -[e(n-az#-dnf-a- p(en-a-f*[-a-


6481 6491 6500

{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

n-dt$-az#-p(e-f-[r-p-f- {C}non-reacting; non-resisting; hold back; keep


the first and last of the ten grounds asaºga in check; suppress; {GD:701} not limited by
non-obstructed; unobstructed; Asaºga [p.n. of material obstacles
p(e-f-[r-p-f-f*[-a- 6482

one of the founders of the Yog›c›ra or


p(en-a-f*[-az#-x*-b*n- 6501

{C}anavar›gra Mind-Only (sems tsam, cittam›tra) School]


{C}without beginning and end {C}apratihata-jñ›na
p(en- 6493

unobstructed exalted wisdom


p(e-f-[r-p-f-f*[-a-Nør( -a-i#[- 6483

{LCh}pratigha; {MSA}vy›hata {C}unobstructed cognition


{C}an›dyagra-ŸÒnyat› (1) obstacle; obstructiveness (2) hold up with
p(en-a-f*[-az#-n*fn- 6502

{C}emptiness without beginning or end the hand; bear aloft


fh·]-y-p(en- {C}nig¸h˚›ti
p(e-f-[r-dc-[r-p-fc-[e*-d- 6484

holding up a weapon unobstructed mind


{MSA}›di-madhya-paryavas›na-kaly›˚a {C}non-reacting; non-resisting; hold back; keep
p(en-dtn-W#-e;$en-f*[- 6494

virtue at the beginning, middle, and end in check; suppress


Is this the title of a book? {T}
p(en-a-f*[-ac- 6503
absence of obstructive form
one definition of space (nam mkha')
p(e-f-f*[-a- 6485

{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

(1) obstacle; obstructiveness (2) held up with {MSA}pratigh›t›vara˚a


the hand; borne aloft; holding; contact; bump; obstructive afflictions
from beginningless time
resistance
p(en-ac-zR^c-d- 6505

p(e-f-n*fn-dNœ[*≈ -]n- 6487


{C}the carrying of; get stuck
fh·]-y-p(en-a- {MSA}pratihanyate
dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ - become obstructed
a weapon held up
{C} prathama-cittotp›dam up›d›ya
w-t#e-e#n-Q√^r-v-cv-eC#-p(en-a-[e-e#n-dnC^rn-ac p(en-ac-dX[* -a- 6506

initial mind generation


{C}from where they began with the production -fp(r-r(! {C}rÒpayati
of the thought of enlightenment; beginning with
Some see [the river] guarded by those holding obstruct
the first thought of enlightenment; on account of
swords. {VT} {C}molest
the (production of the) first thought of
get ex. from S h i p
p(en-f-fy#n-a- 6507
enlightenment; from the (production of the) first
thought of enlightenment onwards
p(en-a-[r-dtn-a- 6496
{C}apratihata
p(e-fz#-nrn-‰Xn- 6488

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

non-obstructed; unobstructed; Asaºga [p.n. of


ac-Ø(en-[e(n-az#-y(n- one of the main founders of the Yog›c›ra or
a phenomenon which definitely must be
frz- frz- frz- frz- Cittam›tra (sems tsam, Mind-Only) School]
realized initially by a common/ordinary being in {MSA}apratihata; {MSA}avy›gh›ta; {C}unattached; unhindered
{MSA}avy›hata
dependence upon a sign{TAK}
p(en-f*[-Nœ-^ fy*[- 6510

without obstacles; unobstructed


d[*]-a-p(e-fc-fr(]-n$f-[^-fp(r-d-
p(en-a-f*[- 6499
Asaºga and his brother [Vasubandhu]
initially see the truth directly{PGP 68}
p(en-f*[-a- 6511
{C}avigh›tı; {C}avy›gh›ta
p(e-fc-ev-y*-dz#-NIr# -Ë*- 6490

without obstacles; unobstructed


{MSA}avy›gh›ta; {MSA}avy›hata
compassion which is important at the beginning {C}nowhere obstructed
non-obstructed; unobstructed

Tenses: future, present, past, imperative 212


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

p(en-c*e-et#e-a(-dqe-gf-R#-f*[-[ee- p(d- p(d-a-


6512 6521 6529

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

{MSA}pr›pnuvanti; {MSA,C}l›bhin; {C}pratilabhate; {C,MV,MSA}pratilambha;


attain; obtain; get acquisition; attainment; to attain; obtainer
d›v- ›v- d›v[- ›(v[- {C}to reach; attained (to); reached; acquisition; {C}has acquired; got back again; will receive;
[skull-cross over]; leap-over gain; receive; apprehend; recipient; shall have; acquires; find; receives; gains; regains;
Comment: In the Great Completeness one who gains; arrive at; taken (hold of); acquisition; acquire; acquiring; to win; will win;
(rdzogs chen) in Óying-ma, essential purity obtained; gained; kept; seized upon gets; attain; get; gain; heard; learning; listening;
{GD:674} obtain
(ka dag) is paired with breakthrough i*c-p(d-
(khregs chod; literally, "breaking through the
p(d-a-i#[- 6530
near attainment
hard") while spontaneity (lhun grub) is paired
with leap-over (thod rgal) in ka dag khregs f-p(d-a-zp(d-az#-sX#c-[^-N´(f-a- p(d!zp(d- zp(d- p(d- zp(dn-
chod lhun grub thod rgal. meditation for the sake of attaining that which {MSA}pr›ptit›
one has not yet attained
p([-‰Xv- 6514
attainment; obtainment

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!zp(d- zp(d- p(d- zp(dn- p(d!zp(d- zp(d- p(d- zp(dn-


{C}pr›pta
e;$r- zj‹]- d;$r- ;$rn- attainment-ultimate [i.e. nirv›˚a]; ultimate
{C}attained (to); reached
{C}avaskandhaka-sam›dhi attainment

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.

p([-a- p(d-a-f#-ifn-az#-N´f( -a-


6518 6533
{C}pr›pnoti; {C}adhigamyasi
will attain; will obtain
{LCh}kap›la {C}you will attain to dN´(f- N´(f- dN´(fn- N´(fn-p(d!zp(d- zp(d- p(d-
skull
zp(dn-
p(d-t#r- 6526

meditation for the sake of the


p(]- 6519

non-degeneration of what has been attained


p(d!zp(d- zp(d- p(d- zp(dn-
zp(]! zp(][! p(]! p(][! p(d-a-f*[-a- 6534
{C}av›pya; {C}›gamu
to develop; produce; come out; depart having obtained; attaining
---dt(n-f#]-R#-fX(r-d-p(]-a-]n-d;$r-Nø*- {C}comes p(d!zp(d- zp(d- p(d- zp(dn-
{C}apr›ptitva
p(d-ifn-a- 6527
ranging from the point at which non-artificial
non-attainment; not obtaining
experience is developed{TGP 16}
{C}indifference to any kind of personal
p(d!zp(d- zp(d- p(d- zp(dn-
p(]-a- 6520
attainment
{MSA}pr›pta … vihına
p(d-a-x#- 6535

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

Tenses: future, present, past, imperative 213


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

p(d-az#-∑[-ac- p(d-ac-dX-d- p(v-


6537 6547 6556

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

{C}pr›ptatva and the following English: r e v e a l ;


for the sake of attaining
p(d!zp(d- zp(d- p(d- zp(dn- come outward; confess {T}

p(d-az#-vf- 6539
{MV}pr›pti-param›rtha
p(n- 6557

ultimate that is the object of attainment


p(d!zp(d- zp(d- p(d- zp(dn- {C}Ÿ¸˚oti; {MSA}Ÿruta; {L}Ÿravana; {MV}Ÿru-;
p(d-ac-dXz-( 6549

{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

you should obtain/attain; one should


p(d!zp(d- zp(d- p(d- zp(dn- obtain/attain
Hearer Proclaimer
{C}›v›haka (=utp›dako); {C}›h›raka {C}uphold; look for support in; catch hold of;
p(n-Nød( n- 6559
obtain; attain hangs on to; seek for rebirth (in/on); base
{C}bring about; nourisher; which nourishes rebirth (in/on)
{MSA}Ÿruta-bala
p(d-ac-zR^c- p(d-ac-dXn-a-
6541 6550

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

{C}pr›pnoti; {C}anupr›pu˚ey›; {C}bhavate; {C}pr›pita


{C}labhate; {L}adhigacchati; {C}›s›dayati; {C}made to attain
{C}pratilabhate; {C}›mukhı-bhavati {LCh,L,MSA}Ÿrava˚a; {C}Ÿrava¯;
p(d-ac-dX[* -a- {C,MSA,MV}Ÿruta; {MSA}Ÿrava;
6551

obtain; will obtain; attain; will attain {MSA}Ÿrutatva; {MSA}Ÿruti; {MSA}Ÿrutya;


{C}becomes; gets; acquires; gains; attains; {MSA}sa˙Ÿrava
arrive at; reach; would reach; finds; finds; p(d!zp(d- zp(d- p(d- zp(dn- hearing; hear
keeps present in his mind; comes face to face {C}›harati; {C}›h›rika; {MSA}pr›pa˚a; {C}understand; to hear; heard; learning;
with {MSA}lambhayati (e.g.: Ÿaitya˙-lambhayati) listening
give; cause to obtain hearing is one of the six powers (stobs drug)
p(d-ac-zR^c-l*- 6542

brings (about); nourisher; nurse; nourishes; that


p(n-a-i^r-r$- 6561

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-r*n-az#-’f-a-dN´f( -a- 6543

{MSA}adhigama; {MV}›pti; {MSA}gamana


object of attainment {MSA)alpa-Ÿrutatva
dN´(f- N´(f- dN´(fn- N´(fn- {GD:385} obtain little hearing; hear little
{MSA}pr›pti-niŸcay›k›ra-bh›vana
p(d-dX[* - p(n-a-fif-f*[-vn-dXr^ -
6553 6563

cultivate the aspect of definite attainment

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

{C}gains; attains {C}aŸrutv›


without hearing
p(d-f-pe-o^- 6554
p(d!zp(d- zp(d- p(d- zp(dn- {C}untutored; one who has learned nothing
{MSA,MV}pr›ptavya; {MSA}pr›pya;
p(n-a-[r-dnf-a-[r-dN´f( -a-vn-dXr^ -dz#-b*n- 6565

{MV}pr›pti p(d!zp(d- zp(d- p(d- zp(dn-


object of attainment {C}saha-pratilambh›t; {C}saha-pratilambham
immediately/right/just after attaining a-en$f-
p(d-ac-dX-sXc# - 6546

{C}as soon as it has been acquired zdX^r- zdX^r- dX^r- dX^r-


{MSA}tri … jñ›na … Ÿruta-cint›-bh›van›-maya
p(d!zp(d- zp(d- p(d- zp(dn- p(d-;#]-e(r-zs*v-[^-zeC-( dz#-sXc# -N´f( -a- 6555

three cognitions arisen from hearing, thinking,


{C}anupr›ptavanti and meditating
attain; obtain dN´(f- N´(f- dN´(fn- N´(fn-
{C}arrive at; reach meditation for the sake of increasing what has
already been attained

Tenses: future, present, past, imperative 214


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

p(n-a-[r-dnf-a-[r-dN´f( n-a- p(n-az#-[(]-N´-ç u#-dl#]-f-x#]-ac-w(r-[^-y$[-a- fpz-Nœc( -


6566 6578 6590

{MSA}Ÿruta-cint›-bh›van› {MV}ayath›ruta-Ÿrut›rth›vabodha [end-round]; all round


hearing, thinking, and meditating understand what is the non-literal meaning of
fpz-zw(d- 6591

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-cintita-bh›vita {C}outlying district


hearing, thinking, and meditating zR^c- zR^c[- R^c- R^c[-
fpz-zw(d-W#-Nœ-*≈ d(- 6592

p(n-a-[r-dnf-a-vn-dXr^ -d- {C}Ÿrava˚a-patham adhigacchati


6568

{C}reaches the ear {C}pratyanta-janapada


zdX^r- zdX^r- dX^r- dX^r- {C}(beings in) the border countries
p(n-ac-zR^c-d- 6580

{MSA}Ÿruta-cint›-maya
fpz-et#e-o^-l*]-a- 6593

arisen from hearing and thinking {C}Ÿrava˚›ya-(adhi)gacchati


hear ek›nt›dhyavas›ya
p(n-a---[ae-o^-f*[- 6569

{C}reach the hearing conceiving one-pointedly; determining


one-pointedly
{MSA}Ÿruta … aprameya
p(n-an-i^r-d- 6581

one of the six types of mental engagement


immeasurable hearing
(yid dpyod); for others see: yid dpyod
{MV}alpa-Ÿrutatva
p(n-a-dXr^ -dc-dX[* -a- 6570

fpz-et([-c#]-a(-y*z-# fX-^ e^- 6594


little hearing

zdX^r- zdX^r- dX^r- dX^r- p(n-dXr^ - 6582

Precious Sprouts, a Final Analysis [of


{MSA}Ÿruta˙ vyutp›dayanti (vy-ut Ωpad) Guhyasamaja]
cause hearing to occur {T} zdX^r- zdX^r- dX^r- dX^r-
fpz-ei#n- 6595

Ÿrutamayı
p(n-a-fr-d- 6571

arisen from hearing {C,MV}anta-dvaya; {MV}dvay›nta;


i{C}ubhay›nt
p(n-f-pe-o^- 6583
{MSA}bahu-Ÿrutatva
much hearing the two extremes [of eternalism
{C}saha-Ÿrava˚ena; {C}saha-Ÿrava˚a-m›tre˚a (Ÿ›Ÿvata-v›da) and annihilationism
p(n-a-gf- 6572

immediately/right/just after hearing (uccheda-v›da)]


{C}when they merely heard {C}duality of extremes; at either end
{MSA}Ÿruta-m›tra(ka)

p(n-fr- fpz-ei#n-Nårn-a-
6584 6596
mere hearing

p(n-a-zj‹]-a- 6573

{MSA}bahu-Ÿruta Når- Nå(r- Nårn- Nå(rn-


much hearing; hear much {C}antadvaya-vivarjita
e;$r- zj‹]- d;$r- ;$rn-
p(n-v-dØ*]-]n- abandon the two extremes
6585

grasp what is heard{S}


{C}he avoids the duality of the extremes
p(n-a-v-e(fn-a- {MSA}Ÿruta˙ niŸritya
6574

fpz-ei#n-f#-Ø(e-a- 6597

in dependence upon hearing


{MSA}Ÿrut›bhy›sa
p(n-v-n(en-a- {C}anta-dvaya-ananugama
6586

meditate on what is heard; cultivate hearing


not conceive the two extremes
p(n-a-vn-dXr^ -d- {MSA}Ÿrut›di
6575
{C}does not follow after the duality of opposites
hearing and so forth
fpz-ei#n-v-N∂c(≈ -dz#-ei*]-a(- 6598

zdX^r- zdX^r- dX^r- dX^r-


fpz- 6587

{L}Ÿruta-mayı; {MSA}Ÿruta-maya N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[-


arisen from hearing {LCh,C,MSA,MV}anta; {C}paryanta; {C}ko˛i;
{C}ni˝˛h› (e.g.: ni˝˛h›˙ gacchati); {C}tıra {MSA}anta-dvay›nuyoga-pratipak˝a
practice what is heard
extreme; limit; end; alternative; possibility{N} antidote to connection with the two extremes
one of the six powers (stobs drug)
{C}extremes; beginning; point; boundary;
fpz-Ø*]- 6599

p(n-a-vn-dXr^ -dz#-b*n-a-s$]-n$f-h·en-az#-Ø*] 6576


ultimate; final; final conclusion; shore; edge;
around supplemental
-x#]-a- N®(]-R#-fpz- fpz-p%e-a- 6600

zdX^r- zdX^r- dX^r- dX^r- the former limit


{MSA}sa˙panna-Ÿruta-maya-jñ›n›Ÿrayatva {MSA}avas›na
is based on the collection of consciousness that sX#-fz#-fpz- final
is arisen from hearing the end limit
fpz-p%e-ac- 6601

Collection of consciousness or
fpz-Q√n- 6588

marvle of consciousness ?? {T} {C}ni˝˛h›


{C}paryanta final; finally
p(n-az#-y(n- 6577

{C}limitless
fpz-p%e-ac-e]n-ac- 6602

{MSA}Ÿruta-dharma; {MSA}Ÿruta … dharma


fpz-Q√n-a- 6589

doctrines that are heard {C}ni˝˛h›


{MSA}paryanta final state; final abode
limitless

Tenses: future, present, past, imperative 215


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

fpz-[e- fpz-vn- fpc-p%e-e#-n*fn-gf-


6603 6616 6629

{MSA}akhila; {MSA}k¸tsna; {MSA}sakala; {C}atyant›ya Final Mind-Only


{MV}s›kalya; {C}nikhila from the extremes Comment: A syncretic system propounded by
[end-s]; all; entire {C}free from the extremes Dol-flo-fla hay-rap-gyel-tsen. Synonyms
include Ultimate Mind-Only (don dam pa'i
fpz-[e-[(]-Ø(en- 6604

fpz-vn-z[n- 6617

sems tsam), Great Middle Way (dbu ma


chen po), and Supramundane Mind-Only
Ø(en- Ø(en- Ø(en- Ø(en- {C}ananta
('jig rten las 'das pa'i sems tsam).
{MSA}sakal›rtha-bodha passed beyond extremes; limitless
fpc-p%e-t#r-o^-f*[-az#-y(n-[r-V“]-a- 6630
realize the entire meaning {C}endless; infinite

fpz-vn-z[n-a-Nør( -a-i#[- 6618

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

{C}full complement {C}infinite/absolute emptiness

fpz-v$n-a- 6619

fpz-[aX[- 6606
final vehicle

fpc-p%e-a- 6632

analysis of the scope; investigation of the limits {L}nikhila


[of pervasion]; final analysis (textbook) all; entire
{LCh,C,MSA,N}paryanta; {C}parini˝˛ha;
What about “mtha' dpyod”—is it a
fpz#-N´f( -a- 6620
{MSA}ni˝˛h›; {MSA}ni˝˛h›-gamana;
synonym? is this entry a mistake, {L,MSA}paryavas›na
or should there be a separate dN´(f- N´(f- dN´(fn- N´(fn- [end-to-meet]; final; finality{N}; complete;
completed
entry? {MV}paryavas›na-bh›van›
outlying district; border; limit; carry to the limit
meditation on the extremes
fpz-[aX[( - 6607

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

end; extreme SW added Eng "complete"


beginning; edge
Når- Nå(r- Nårn- Nå(rn- fpc-p%e-a-f*[-a-i#[-a- 6633

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

fpc-R#n-e]n-az#-NIf( n-zu$e- 6623

free from extremes


{MSA}ni˝˛h›-m›rga
fpz-f- anupÒrvavih›ra sam› patti
6610
{MSA}(prayoga-darŸana-ni˝˛h›-m›rga …)
serial absorption final path
{MV}paryanta
fpc-R#n-e]n-az#-NIf( n-ac-zu$e-a- fpc-p%e-ac-dX-d-
6624 6635

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

[end-lacking]; infinite; limitless


{C}endless {C}anupÒrvika bring to completion; finish
fpz-xn-a- {C}gradual
6612

fpc-sX]# -a- 6637

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

Tenses: future, present, past, imperative 216


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

fpc-dXn-a- fp%- fp%-p(d-a-x#[-v-dX[* -a-


6639 6650 6662

{C}k¸ta-paryanta {LCh,MSA,L}prabh›va; {MSA}prabh›vatas; p(d!zp(d- zp(d- p(d- zp(dn-


finish; complete; perfect {LCh,MSA,C}anubh›va {C}(=s›marthya);
{MSA}s›marthya; {C,MSA}bala; {MSA}Ÿakti-darŸana-manask›ra
{C}made the grade; achieved the end
{MSA}balavatva; {MSA}prabala; mental concentration on obtaining power
power; force
fpc-[dXr^ - 6640

fp%-p(d-a-x(rn-n$-Nƒ]# -a- 6663

{C}strong; exalted; mighty; powerful; might


[dX^r- zdX#]- sX^r- sX^rn- fp%-s$v-[^-dX^r-d-e(r-[^-zs*v-d-p(d-az#-∑[-ac- {MSA}balavattva-pratilambha-parip›ka
will complete [future tense of complete] the feature of increasing the majesty of power ripenning of the attainment of power {T}
[-[^r-dNœ≈*[-c#f-fpc-[dX^r-[e(n-n(- higher and higher{PGP 78}
fp%-[r-V“]-a- 6664

fp%-zeCd^ -a- 6651


one still needs to complete the stage of
generation{TAK} {MSA}sth›ma-vat
zeC^d- zeC^d- zeC^dn!eC^d- eC^dn- powerful
fpc-zdX]# -ac-dX[* - 6641

{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

zdX^r- zdX^r- dX^r- dX^r-


fp%-y$r-r$- 6653

{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

[to end-do]; end; finish; put an end to fp%-y$r-d- 6654

∑[-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

e;$r- zj‹]- d;$r- ;$rn- {MV}ni¯s›marthya


{MSA}prabh›va-mahat
powerless
{LCh}antagr›ha-d¸˝˛i great power

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

{C}come to an end on the ground

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

{C}end; terminus; limit


continuum of consciousness which is a series
fp#v- 6649
{C}yath›-sth›mam
fp%]- 6673

{C}according to their strength


{LCh}tala
{C}anukÒla; Ÿakti
fp%-Nød( n- 6660

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

hand{PGP 100} {C}exalted; mighty; brought about

fp%-p(d-a- [concordant-cause]; concordant condition;


6661

concordant circumstances; conducive


p(d!zp(d- zp(d- p(d- zp(dn- conditions
{MSA}Ÿakti-l›bha
obtain power

Tenses: future, present, past, imperative 217


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

fp%]-a- fp%]-ac-dXn-a-x#]! fp*-d(r-


6675 6687 6701

{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

{C}fitting; proper; seemly; agree; accord; to the fy*-d-Vø-d$c-dXn-a-]#! ”(-Ë*-e]([-N∂≈#]-R#-sXe-‰Xz(!


right; curl to the right {C}apratikÒla-bh›˚ı Vajrayak˝ha’s mudr›: extend the two thumbs of
z[#-[r-fp%]-ac-N‘r-v- {C}brought into harmony with the vajra-palms, and make the two index
fingers like fangs {Dor 31b.2/ 246.2}
appears to agree with this
fp%]-ac-zj‹]-a- 6689

fp*e-y*]-R#-N´d&ç -a- 6702

fp%]-a-i#[- 6676

e;$r- zj‹]- d;$r- ;$rn-


{C,MSA}anukÒlat› {C}anulomatva dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-
concordance {C}conforms to Great Vehicle achiever
{C}make conform to
fp%]-ac-l^en-]- fp*d-
6690 6703

fp%]-a-x#-]#-y(n-Nå[(≈ -[(- 6677

l^e- zu$e- l^en- l^en- fp*-d(r-! p*-d(!


Nå≈[- Nå≈([- Nå≈[- Nå≈([- {C}anupravi˝˛a thumb{VM}
{MSA}anudharma˙ carati {C}entered into; enter together with
practice concordant doctrines
fp%]-[a*- 6691
”(-Ë*-pv-f(z#-fp*-d(r-ei#n-dŒXr-v-fj$d-f(-ei#n-
fp%]-az#-y(n- 6678

{LCh}sad¸˝˛›nta fy*-d-Vø-d$c-dXn-a-]#! ”(-Ë*-e]([-N∂≈#]-R#-sXe-‰Xz(!


{MSA}anukÒla … dharma; {MSA}anudharma similar example Vajrayak˝ha’s mudr›: extend the two thumbs of
concordant doctrines; concordant phenomena the vajra-palms, and make the two index
fp%]-[a*-xr-[e- 6692

fingers like fangs {Dor 31b.2/ 246.2}


fp%]-az#-[(]-[f- 6679

samyak-sad¸˝˛›nta
fp*z-$ y$r- 6704

concordant ultimate{N} correct similar example


fj$d-y$r-!
fp%]-az#-x$v-[^-e]n-a- fp%]-Nå[(≈ -
6680 6693

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

{C}pradak˝i˚a-m›rga {C}prominent; superior


{C}one whose path is worthy of respect existing in the similar class
fp(-E√r# - 6706

fp%]-az#-vf-Nå[≈ -a- 6683

fp%]-dX- 6696

To-Èing Monastery (in the central Himalayas


Nå≈[- Nå≈([- Nå≈[- Nå≈([- session near Mount Kailash)
{MSA}anurÒpa-m›rga-cara˚a Comment: location where Atisha wrote the
fp%]-h‹e- 6697

practice a concordant path Lamp for the Path to Enlightenment in


{MSA}sam›nat›-pada 1042-1043.
fp%]-ac-zw(c-c(- 6684

concordant words
fp(-a(- 6707

{C}anuparivartate
fp%z-# Nœdn- 6698

concordant circling high; tall


{C}revolve around {MSA}prabh›v›dhik›ra
fp(-d- 6708

occasion of power
fp%]-ac-zeC-( l#r- 6685

{C}unnata; {C}uccatva; {C}samutsada


fp%z-# ∑[-ac-[r-V“]-a- 6699

{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

Tenses: future, present, past, imperative 218


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

fp(-dgfn! fp(-fhfn! fp(r-Nø-* fp(r-d-cd-[e-


6710 6723 6735

malevolence; evil intent {C}drŸyate {MSA}viŸuddha-darŸana


seeing; perceiving very pure seeing
fp(-dÌ°en- 6711

{C}is seen; has appeared; has seen


fp(r-d-v-n(en- 6736

[high-pile]; piled on top of; pile on top of


fp(r-p(d- 6724

{C}d¸˝˛a-›di
fp(-c#n- 6712

p(d!zp(d- zp(d- p(d- zp(dn- views and so forth


{LCh,C,MSA}svarga {C}false views
{C}d¸˝˛ipr›pta
[high-region]; high estate [lives of humans and
fp(r-dz#-y(n- 6737
{C}one who has attained correct views
gods]; heaven(s); areas of high status; high
fp(r-]n- 6725

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

seven good qualities of exalted status


who sees; beholding p%]-a-
zdX^r- zdX^r- dX^r- dX^r-
fp(r-d- 6726

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

fp(-c#n-n$-Nœ-*≈ dz#-‰X-^ to perceive; to see; perception; seeing


6715

fp(r-d-[r-dtn-a- dN´(f- N´(f- dN´(fn- N´(fn-


6727

{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

fp(r-d-[r-p(n-a-[r-dX-* dCe-sX[* -a-[r-’f-ac- 6728

Når- Nå(r- Nårn- Nå(rn-


{C,MV}darŸana; {MSA}d¸Ÿya; {MV}darŸin; {MSA}d¸˝˛i-h›yin
{C}darŸanu (e.g.: saha darŸanenaiva); b*n-a-[r-
{C}d¸˝˛a-Ÿruta-mata-vijñ›ta object of abandonment of seeing
{C}paŸyati; {MSA}paŸyan›; {MSA}prapaŸyati;
{C}ık˝ate; {C}viditv› seen, heard, distinguished, and cognized
fp(r-dz#-[dr-e#n- 6741

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-q-y*]-a(- ranging from one who sees up to one who


6717

See: mthong lam


cognizes {T}
{L}mah›nıla
fp(r-dz#-n- 6743

fp(r-d-f-ven-a- 6731

a blue gem of great value; celestial gem


{C}darŸana-bhÒmi
fp(r-[qz#-p%d-a- 6718
{C}apaŸyam›na
ground of seeing
not seeing
{MSA}durlabha-darŸana … muni
fp(r-dc-[qz- 6744
{C}which cannot be seen
subduer of what is difficult to see
fp(r-d-f*[-a- 6732
{C}durd¸Ÿa
fp(r-zR^c-sXc# - 6719

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

Tenses: future, present, past, imperative 219


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

fp(r-dc-i*-dc-zeC-( fp(r-vf-az#-‰X[^ -W#-f∑*]-a- zp[-N´d&ç -W#-c#en-a-


6747 6757 6769

{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-dc-i*-dc-zeCz( -( reaoning(s) of logical proof{BJ 8.4}; logical


6748

fp(r-vf-dc-y[-f*[-vf- 6758

reasoning; reasoning that establishes


{C}upaiti-darŸanam correctness
uninterrupted path of seeing
comes to be seen
zp[-V“]- 6770

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

{C}marvellous power {C}be elevated above; be lifted up

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

zp[-a-[r-N´d&ç -az#-c#en-a- 6773


N.B.: mthong ma = mthong ba {T} entry
said mthong ma (= ba) high level (?) dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-
fp(r-l*n-dX- Ô·en-c#f-fp(]-a(c-n(r-dz#-Nœdn-
6754

{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

dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-


fp(]-a(c- 6766

{C}paŸyann eva; {C}paŸyan establishing correctness{LG}


in accordance with what is seen {C}tuºga
zpd- 6775

{C}seeing; knows what he does {C}elevated; prominent; superior


{C}kalaha
fp(r-vf- fp(]-[f]-
6756 6767

fight; quarrel; dispute


{LCh}darŸana-m›rga {MSA}natonnata {C}fighting; strife
path of seeing high and low
zpd-a- 6776

fh]-i#[! d[*]-a-fr(]-Ø(en- zp[- 6768

{C}vigraha; {C}vigrah›; {C}adhikara˚a;


Def.: clear realization of truth
{C}upapatti {C}kalahati
Comment: This is one of the five paths (lam):
correct; acceptable; feasible; feasibility fight; quarrel; dispute
path of accumulation (tshogs lam); path of
{C}(place of) rebirth; genesis {C}conflict; battle
preparation (sbyor lam); path of seeing
(mthong lam); path of meditation (sgom lam);
and path of no more learning (mi slob lam).

Tenses: future, present, past, imperative 220


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

zpd-ac-dXz-( zp(d- zp(d-ac-zR^c-d-


6777 6789 6798

{C}yodhayati p(d!zp(d- zp(d- p(d- zp(dn- p(d!zp(d- zp(d- p(d- zp(dn-


you should fight; one should quarrel {C}labhate; {MSA}l›bha; {C}›gata (e.g.: {L}pratilabhante; {MSA}pr›pti
{C}have a fight with sÒtra-›gata); {C}eti (=ete); {MSA}av›pta; get; attain
{MV}›pti; {MV}anupr›p-
zpd-dCv- 6778
acquire; receive; gain; find
get; attain; will get; will attain [future of thob]
zp(d-ac-dX[* -[(- 6799
y›ma {C}gain; receive; apprehend; come back;
Land Without Combat reach; handed down (in sÒtras); comes; has
arrived p(d!zp(d- zp(d- p(d- zp(dn-
zpd-f(- 6779

Thumi (p.122) lists 'thob as the {L}pratilabhante


{C}kalaha present of thob ?? {T} get; attain
fight; quarrel; dispute acquire; receive; gain; find
zp(d-zR^c-o*- 6790

{C}fighting; strife
zp(d-ac-dX[* -a- 6800

zpd-N√z-# ‰Xv-a(- 6780


p(d!zp(d- zp(d- p(d- zp(dn-
{C}labhyate p(d!zp(d- zp(d- p(d- zp(dn-
{C}pratir›jan
get; attain; will get {C}up›dayati (?)
{C}hostile king
{C}can be apprehended; is seized get; attain

zpn-N´d&ç -W#-c#en-a- 6781


{C}acquire; receive; gain; find; take hold of
zp(d-z[([-W#-[[-a- 6791

zp(f-a- 6801

dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-


p(d!zp(d- zp(d- p(d- zp(dn-
reasoning which establishes correctness (?) zp(f! zp(fn! p(f! p(fn!
aspiring faith
zpn-a- 6782
to be confused
zp(d-z[([-W#-z[^]-a- 6792

zp(c- 6802

obstructive [quality of earth (sa)]


nC-l#r-zpn-a-nz#-fh]-i#[- p(d!zp(d- zp(d- p(d- zp(dn-
aspiration which is a wish to attain
zp(c! zp(c! p(c! p(c[!
hard and obstructive is the definition of earth separate; scatter
zp(d-z[([-az#-[[-a- 6793

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

faith that is a wish to attain


a{ƒ- 6803

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

other-powered attainment {LCh}id›nım; {C}adya


{C}ku˚i; {C}laºga
zp(d-az#-dX[* -‰X-^ now; presently; nowadays
6796

{C}with withered arm or hand; limping; lame {C}then; today


p(d!zp(d- zp(d- p(d- zp(dn-
zp(]- a{ƒ-[qc-a(-
6788 6806

{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

{C}originate {PH, from Olschak, Mystic Art


p(d!zp(d- zp(d- p(d- zp(dn- of Ancient Tibet} 'White Lotus,' an
epithet of the Dalai Lamas
{C}anubudhyate

[-Vø- 6807
will get; will attain
{C}understand
{C}etarahi
present; now; presently; nowadays
{C}even now

Tenses: future, present, past, imperative 221


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

[-Vø-d- [˚-d- [e-a-i#[-


6808 6818 6828

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

{PH} Clark's _The


[e-a-s-c(v-zeC-( 6829

{C}ete hi; {C}pratyutpanna; {MSA}adhuna Quintessence Tantras_


present; now; presently (p.164) identifies this as "a {MSA}viŸuddhi-p›raga
{C}already now become perfectly pure
type of typhonium
[-Vøc-dXr^ -d- [e-a-f-x#]-
6810 6830
giganteum. Engl.: arisaema
intermedium; arisaema {MSA}na Ÿuddh›
zdX^r- zdX^r- dX^r- dX^r-
lobatum; arisaema not pure; impure
{C,MSA,MV}pratyutpanna
[e- [e-a-cd-zR^c-
6819 6831
{C}present

[-Vøc-dXr^ -dc- 6811

z[e z[e [e z[e-ef-z[en! zR^c- zR^c[- R^c- R^c[-


{MV,MSA}viŸuddha; {C}Ÿuddhatva; Ÿuddhi … prabala
zdX^r- zdX^r- dX^r- dX^r- {MSA}viŸuddhi; {MSA}Ÿuddha; {MSA}Ÿuddhi; become completely pure
{C}pratyupanna {MSA}Ÿuddh›
[e-a-cd-zdXfn- 6832
{C}in the present (1) to purify; to clean; (2) plural marker
{C}purity
[-[&-c- 6812

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

still; still more


[-[^r-dNœ≈*[-c#f-fpc-[dX^r-[e(n-n(- {MSA}Ÿuddhim ›gat› p(d!zp(d- zp(d- p(d- zp(dn-
become pure
one still needs to develop the stage of {MSA}Ÿuddh›tma-l›bhitva
[e-‰X-^ 6821
generation to the end{TGP} attainment of a pure nature

[-[}e- [e-dXn# -
6814 6835

to be corrected/purified; that which is to be


corrected/purified
hidden da {T} purify (?)
[e-t#e- 6822

n-n$-e-d-[-[}e-o^- [e-f-[e- 6836

[after] sa [use] su; [after] ga, ba, and the some


pure and impure; purity and impurity{BJ 6.3}
hidden da [use] tu{Y}
[e-t#e-l^en-a- 6823

[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

still again; still


{C}s›rdham pure ground
[-e[([-xr-i(]-f(rn-Nœ≈*-dc-zR^c- {C}with; together with
[r- 6839

afflictions will still be generated


[e-[r-f-[e-f#]- 6825

Comment: An old term for this is ko. {C}ca; {MSA}prasanna; {MSA}pras›da;


{MV}Ÿuddh› 'Ÿuddh› na {C}atha; {C}s›rdham
[-]#- 6816

neither pure nor impure and; with; or


{MV}id›nım {C}but; moreover; however; together with
[e-a- 6826

now; presently; nowadays z[#-[r-z[#-z[}z-(


{LCh,C,MSA}Ÿuddha; {C}pariŸuddha;
[-c*n- 6817
this and that are similar
{C}Ÿuddhaka; {C,MV,MSA}Ÿuddhi;
{MSA}viŸuddhi; {MSA}Ÿuddh›; {C}Ÿuci
[r-dtn-a- 6840
nowadays; at present
lacking; free of; devoid of; pure of; clear;
correct {L}sa˙yukta; {L}pratisa˙yukta
{C}pure; clean clear; bright; one who is pure; together with
purification {C}conjoined; associated (with); connected

[e-a-zu$e-a- [r-dtn-ac-
6827 6841

{MSA}Ÿuddhi-viŸana (sic) {C}samagra


enter into purity together with
{C}all the

Tenses: future, present, past, imperative 222


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

[r-pdn-t#e-e(- V“]-ac-zR^c-o*- [r-a(c-


6842 6854 6867

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

{C}fitting; proper; seemly


{MSA}›dya utp›da¯
cr-e#-x#[-[r-fp%]-a- {C} pr›modya (=y›Ÿuddhat› cittasya ity ›r˝am originally produced
= har˝a-viŸe˝a¯)
agreeable to one's mind{MSI 402.4}
[r-a(c-c*-l#e- 6869
{C}elation; rejoicing
[r-[^-D√r-dX- 6844

[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-a(-w(-]-]n-dÌfn-a- chog SW added this record


6857

{MSA}(adhi Ωvas): adhiv›sayati; adhiv›sayet


[r-d- 6870

voluntarily assume {MSA}›dita ev›rabdha(˙)


from just the first
[r-[^-v*]-a- {MSA}prasanna; {MSA}pras›da; {C}dang bar
6847

[r-a(-Vøc-]- 'gyur te = pras›dhayati (=adho nayet)


6858

{LCh}adhiseveti; {MSA}adhiv›sa; clear; pure


{MSA}adhiv›saka; {MSA}adhiv›san› in the first case ...{BJ 43.1} {C}clears up
to voluntarily assume
[r-a(-[r-z(e- [r-d-i#[-
6859 6871

[r-z[}-d- 6848

{MV}prathama-dvitıya {MSA}acchat›
similar first and second purity; clarity

[r-z[}-dz#- [r-a(-d- [r-d-cd-


6849 6860 6872

{C}pratirÒpaka (= v›º-m›tre˚a ›dhikarmika {MSA}pras›da (supras›da)


bodhisattva-cary›-abhyupagam›d) beginner completely pure; completely clear
which is similar
x#[-v-dX*[-a-vn-[r-a(-d- [r-dz#-[[-a- 6873

{C}fake; which resembles


a beginner at mental contemplation
[r-z[}n* -a- 6850
faith of clear delight
[r-a(-N∂c(≈ -d- 6861

[r-dz#-b^en- 6874

z[}*n!z[}*- z[}*n!z[}* -z[}*n- z[}*n-


{C}s¸˝˛a; {C}sa˙s¸˝˛a N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[- {MSA}pras›da-vega
{C}mixed with initial joining force of purity; force of clarity

[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

[r-a(z-# vn- 6864


with; having; connected with; endowed with
[r-dCv-d- 6877

{C}well joined (together)


{C}›dikarma {C}apagata; {C}vigata; {C}vigatatva;
[r-V“]-a- 6853
{C}beginner {C}vimukta
free of; devoid of
[r-a(z-# vn-t]- 6865
{C}samanv›gata; {C}sa˙prayukta;
{C}pratisa˙yukta; {C}sam›yukta; {C}all gone; vanished; separated; freed from;
{C}sahagata; {C}prayujyam›na {C}›dhikarmaka emancipated; free from; freed; separated; has
with; having; connected with; endowed with {C}beginner departed
{C}endowed with; intent on; joined to;
[r-a(z-# nrn-‰Xn- 6866

associated (with); connected; entrusted to;


accompanied by; engaged in effort original Buddha

Tenses: future, present, past, imperative 223


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

[r-dCv-d-R^c-a- [˚rn-y- [[-a-[r-[ez-d-[r-D√z( -# ‰X-^


6878 6893 6903

{C}apagata; {C}vimukta factor of subjective clarity {MSA}bhakti-tu˝˛i-buddhi-hetutva


free of; devoid of cause of faith, happiness, and knowledge
[˚rn-f- 6894

{C}all gone; vanished; separated; freed from;


[[-a-[r-V“]-a- 6904

emancipation (1) main; (2) clear


{C}Ÿr›ddha
[r-dCv-dc- 6879
get ex SW added this entry
having faith; faithful
Tshig 1313.1
{C}avagama {C}full of faith; believing
free of; devoid of
[[-p(d- 6895

[[-a-fr-d- 6905

{C}absence
p(d!zp(d- zp(d- p(d- zp(dn- Ÿraddha-bahula
N∂c(≈ -dc-dX[* -[(- 6880

{C}Ÿraddh›-pr›pta much faith


N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[- {C}one who has attained faith

[[-[r-z[^]-v-dØ*]-a- [[-a-x#[-v-dX[* -a- 6906


{C}sa˙syandayati 6896

{C}unite with; agree with


{MSA}Ÿraddh›-cchanda-prati˝˛hita {MSA}ruci-manask›ra
[r-N∂eç n-]n- 6881

depend upon faith and aspiration mental contemplation of faith

[[-V“]- [[-a-x(rn-n$-Nƒ]# -a-


6897 6907
in conjunction with; together with

[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

{C}serenity; serene faith; serene confidence;


{MSA}prasanna-citta
serene belief; trust; confidence; faithful
pure mind; clear mind {MSA}Ÿraddh›dy-›k›ra
acceptance
aspects of faith and so forth
[r-Vµ]-t#e-Ì·[-ac-dXz-( 6885
Comment: This is one of the eleven virtuous
[[-az#-Ë*n-n$-zdCr-dz#-n-v- 6910
mental factors (sems byung dge ba,
{C}s›rdha˙ veditavyam kuŸalacaitta): (1) faith (dad pa, Ÿraddh›); (2)
{C}put on shame (ngo tsha shes pa, hrı); (3) {C}Ÿraddh›-anus›ri-bhÒmi
embarrassment (khrel yod pa, apatr›pya); (4) {C}ground/stage of a Faith-follower
[r-Vµ]-t#e-fh$rn-ac-dX-dc- 6886

non-attachment (ma chags pa, alobha); (5)


[[-az#-[dr-a(- 6911

non-hatred (zhe sdang med pa, adve˝a); (6)


{C}(s›rddha˙) samıkaroti
non-ignorance (gti mug med pa, amoha); (7) {MSA}Ÿraddhendriya
{C}considers equal to
effort (brtson 'grus, vırya); (8) pliancy (shin faculty of faith
[r-Vµ]-t#e-fh$rn-ac-dX-dc- 6887

[[-a-Nœ[*≈ -ac-dX[* -a- 6899

[[-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

{C}do you have faith!


{MSA}pras›dita
p(d!zp(d- zp(d- p(d- zp(dn- [[-ac-R^c-a- 6915
clear; pure
{MSA}pras›da-l›bha
[rn-a-i#[- 6891

obtain faith {MV}Ÿraddadh›na


have faith
{MSA}acchat›
[[-a-[e- 6902

[[-ac-zR^c- 6916
clarity; purity
{C}Ÿr›ddha
[˚rn- 6892

pure faith; faithful zR^c- zR^c[- R^c- R^c[-


{LCh}prasanna {C}full of faith; believing {MSA}(pra Ωsad): prasıdati
clear; pure; sparkling have faith

Tenses: future, present, past, imperative 224


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

[[-ac-f*[-ac- [f-y(n-v*en-ele-a- [f-az#-y(n-zj‹]-a-


6917 6931 6940

{C}aŸr›ddha {MSA}sudharma-suvyavastha e;$r- zj‹]- d;$r- ;$rn-


non-faith; unfaithful well established in the excellent doctrine {MSA}sad-dharmasya dh›ra˚a(˙)
{C}non-believing
[f-a- 6932
apprehend what is not the excellent doctrine

[[-f-x#]- 6918

[f-az#-y(n-x$]-c#r-[^-e]n-ac-dX-d- 6941

{LCh,C}vara; {C}pravara; {C}uttama;


{C}asakta; aŸr›ddha {LCh,C,MSA,MV}parama; {MSA}para;
{MSA}paramata; {C}agra; {C}Ÿre˝˛ha; {C}sat; {C}(saddharma) cira-sthiti-hetor
non-faith; unfaithful
{C}s›ra (=pradh›na); {C}pradh›na make the excellent doctrine abide for a long
{C}unattached; non-attached excellent; the ultimate; highest time
{C}highest; best; supreme; unsurpassed; utmost;
[f- {C}so that it may last long
6919

finest; very fine; excellent; highly; exceedingly;


[f-az#-[(]- 6942

v› completely; foremost; most; farthest; most


(1) or; and; question particle excellent; top; beginning; boon; choicest;
{C,MSA,MV}parama-artha; paramasy›rtha
(2) tight; firm; excellent; holy supreme; a person of authority core; substance;
of substantial excellence; good ultimate truth; ultimate object; object of the
(3) promise ultimate
Nœ≈*n-d$-[f-a-
[f-t]- 6920
{C}highest truth; other truth
excellent being
[f-az#-[(]-[^- 6943

[promise-having]; name of a deity who has


promised to defend Buddhism
z„^v-f*[-[f-a-’fn-W#-en$rn-vn-dX^r-
{C}param›rthena
it has been said by non-erroneous ones...{PGP
[f-dtz- 6921
85} in terms of the ultimate truth; ultimately
{C}from the standpoint of highest truth; in
[f-a-f-x#]-az#-y(n- 6933
{LCh}pratijñ› ultimate reality
thesis; promise
[f-az#-[(]-[^-x([- 6944
asat-dharma
[f-dtz-d- 6922
false doctrine
exists ultimately
[f-a-f-x#]-az#-y(n-x(rn-n$-zj‹]-a- 6934
{MV,MSA}pratijñ›
[f-az#-[(]-]#-eCd^ -a- 6945

thesis; promise; Defender


e;$r- zj‹]- d;$r- ;$rn-
[f-dtz-dz#-D√-( 6923

{C}asaddharma-parigr›ha zeC^d- zeC^d- zeC^dn!eC^d- eC^dn-


apprehend what is not the excellent doctrine {MSA}ni˝panna-param›rtha
awareness which promises
{C}takes hold of what is not true Dharma establish the ultimate truth
[f-dtz-gf- 6924

[f-ac-N´d&ç -a- 6946

[f-a-x#]-a- 6935

mere thesis{LG 30.5}


{C}paramatva dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-
[f-dtn- 6925

excellence {MV}param› pratipatti¯


{C}supreme establish as ultimate; ultimately established
{C}pratijñ›

[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

excellent doctrine{N}; true doctrine tight; firm


{MSA}pratijñatva
[f-az#-y(n-Wr-x$]-c#r-[^-e]n-ac-zR^c- 6937
[f-Vµ([-W#-∑[-ac-x([-a-
thesis; promise they are different in being tight or loose{TGP
{MSA}cira-sthitiko bhavati (sad-dharmaŸ ca-)
63}
[f-y(n- 6927

abide also in the excellent doctrine for a long


[f-a(c-dX[* -ac- 6948
time
{LCh,C,MSA}sad-dharma
[f-az#-y(n-zu#e-az#-[^n-W#-h°- 6938
the excellent doctrine; Buddhism {C}g›˜hı-karoti
{C}tighten
[f-y(n-dN´d&ç -ac-dX-d- 6928
{C}saddharmasya-antardh›na-k›la-samaya
[f-N∂r#ç -r*-d- 6949
the time of the disintegration of the excellent
dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n- doctrine
{MSA}saddharma-pratipatti {C}the period when true Dharma disappears tightly; tenaciously
follow the excellent doctrine
[f-N∂r#ç -N∂r#ç - 6950

[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

Tenses: future, present, past, imperative 225


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

[f-h‹e-e#-sXe-‰X- [v-d-v-NIr# -a(-v*]-z[([- [^-dz#-[r(n-‰X-^


6952 6964 6975

{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

[^-dz#-[r(n-n$-Nœ[*≈ -dX[* - 6976


[promise-word-having]; one who has a promise {MSA}k˝a˚opapatti
produce leisure; produce in a moment
[f-h‹e-a- 6954

dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ -


[v-d$n- 6966

samaya-sattva direct producer of smoke


[promise-word-having]; pledge being; one who gently; quietly; gradually definition of direct cause of smoke (du ba'i
has a promise (e.g. a tantric practitioner); dngos rgyu)
pledge-being; symbolic being
[W#v-zw(c-pfn-t[-[v-d$n-c#f-t]-[^-env-do
[^-f- 6977

d-]n-N´(f-[e(n-v-
[f-nC-# 6955

[beginners] must meditate by visualizing all the {C,MSA}aneka; {MV}anekatva; {MSA}naika;


gnome spirit ma˚˜ala slowly and gradually{TGP 23} {MSA}vibhavat; {C}vicitra; an-ekam
many; plural; plurality; multitude; manifold
a{ƒz-# rr-h$v- [v-zdXc( -
6956 6967

{C}absence of oneness; manifold; brilliant and


multi-colored (meru); various; well-colored;
[The one who is] the nature of the Lotus {LCh}k˝a˚a-sa˙pad; k˝a˚asampad
brilliant
(Kamalashıla) leisure and fortune
[^-f-y$[-a- 6978

[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

N√c-zsen-x$v-[^-[c-h$v- [in this way] the strong appearances of this life


are reversed {T} {C,MV}anekatva
the way that it spread again in the country of
plurality; manifoldness
[v-zdXc( -R#-Nœc( -’fn-dN´f( - 6968
Superiors [India] ... {LWT 165}
{C}absence of oneness
N®-[r-sX#-[c-
dN´(f- N´(f- dN´(fn- N´(fn- [^-f-i#[-a- 6980

earlier and later dissemination [of Buddhism


from India to Tibet] meditate on the topics of leisure and fortune
{C}naikat› (=anekat›?)
[#e-a- 6969

[c-d- {C}non-manifoldness
6958

[^-f-i#[-f-x#]-a- 6981

{MSA}vardham›na; {MSA}v¸ddhi {C}lolla


spread; dissemination {C}tremulous
{MSA}ap¸thaktva
N®-[r-sX#-[c- [^- 6970
non-manifoldness; non-plurality
earlier and later dissemination [of Buddhism
[^-f-l#e- 6982
{C}kati
from India to Tibet] accusative, adverbial accusative, dative, and
many; plural
[c-[dXrn- locative particle: to; in; as; -ly; at; many;
6959

plural
[^-f-c(-et#e-a- 6983

silk-ribbon {VM} {C}how many?; some; several


[c-[dXrn-W#-[dr- fr(]-n$f-[^-Ø(en-a- many-one

[^-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

[v-zeCz( -# ‰X]^ - 6961

[^-l#e- 6985

at a certain time
[gently-going-continuum]; river {C}katividha
[^-V“]-v-v- 6972

[v-d- many; plural


6962

on a smoky pass{LSR 6b} {C}of how many kinds?


{LCh,C,MSA}k˝a˚a; {MSA}Ÿithila
z[^-b*n-f*[-az#-n*fn-t]- 6986

[^-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

[^-d-N®]( -v(r-a(- 6974

{C}k˝a˚›˙Ÿ ca vir›gayata¯ paŸyati {C,MSA}vi˝a


{C}he sees that they have again lost the blue rising smoke
poison
fortunate rebirth

Tenses: future, present, past, imperative 226


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

[^e-pfn-t[-cd-o^-l#-dc-dX[* -a- [^d-a- [^v-dz#-Vµ-


6988 7000 7010

{C}praŸamanı [^d-df-z[^d! [^d-df-z[^dn! [^d! [^d-df-[^dn! vinıtadeva


completely pacify all poisons Vinıtadeva [p.n.]
{C}khidyati; {MSA}klamatha
{C}cure
[^v-dc-R^c-]n- 7011
fatigue; to be fatigued; be tired

[^e-[r-z[}n* -a- 6989


{C}feel exhausted
{C}sa˙sarati
rv-b#r-[^d-az#-fpz- having disciplined; taming
z[}*n!z[}*- z[}*n!z[}* -z[}*n- z[}*n- the extreme of being tired and worn {C}wander about (in birth-and-death)
{MSA}vi˝›kr›nta out{T1-8.3}
[^v-dc-dXz-( 7012
mixed with poison
[^d-a-f*[-a- 7001

[^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

[^v-dc-dX[* -a- 7013

[^r- 6991

{Das} kha˚˜a damana


{LCh,C}Ÿa˙kha section [of a text] disciplining
conch-shell; shell
[^f-d$-[r-a(c-
y(n-[^r-[qc-a(z#-w-[(e- [^n- 7014

in the first section


the color of a white religious conch{GCT} {C,MSA,MV}k›la; {C}k›li; {C}adhvan;
get ex from S h i p on length
{MV}adhva; {MV}avasth›; {MSA}samaya
[^r-[qc-n*c-a(c-N‘r-dz#-[dr-b*n- 6992
of YT texts SW added entry.
time; occasion
Sanskrit is from Das {C}period (of time)
N‘r- N‘r- N‘r- N‘r-
sense consciousness to which a white conch
(p.630), for which there is ---[r-[^n-fif-[^
appears as yellow no abbreviation
simultaneous with ...
example of a mistaken consciousness that is a one of the five associational causes
[^zr- 7003

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

{LCh,MSA}tiryak; tiryañc {MSA}sarva-samaya(m)


[bent-go]; animal {C}ŸmaŸ›nika in all times{BJ 23.4}
[dX*-d! 1 dX#r-]-e]n-a! 2 w-zp(c-d! {C}one who lives in cemeteries
[^n-q^]-o^-Øe-a- 7017

[^v-d- 7006
Divisions: (1) abiding in lethargy (?); (2) (?)
permanent in all times{BJ 23.4}
[^[-zeC-( w-zp(c-d- 6995

[^v! [^v! [^v[! [^v[! [^n-W#-N´-( ]n- 7018

animals scattered [about the surface] {MSA,C}dama; {C,MSA}d›nta; {C}damana;


{C}damayti; {C}d›ntat›; {MSA}vinıta {MSA}k›latas
[^[-zeC-( dXr# -]-e]n-a- 6996

discipline; tamed from the viewpoint of time


{C}completely tamed; self-discipline; tames
[^n-W#-dX-* dCe-e#n- 7019
animals living in the depths
b#]-[^-[^v-dc-dXn-]n-
[^[-zeCz( -# zeC-( d- 6997
{MSA}k›la-bhedena
having tamed well
by divisions of time
{C}tırya-gati
[^v-d-dX[* -a- 7007

[^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

Tenses: future, present, past, imperative 227


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

[^n-rr-a(- [^n-dØ*]-az#-Øe-a- [^n---[ae-o^-f*[-a-


7023 7037 7049

{C}du˝k›la permanent phenomenon that abides all the time {MSA}aparimita-k›la


bad time one of the divisions of rtag pa (permanent immeasurable time
{C}unlucky time phenomenon); the other is occasional
[^n-[ae-o^-x([-a-[r-[ae-o^-f*[-a- 7050

permanent (res 'ga' ba'i rtag pa)


[^n-r*n-a- 7024

{MSA}parimit›parimita-k›la
[^n-p-fc- 7038

k›laniyata measurable and immeasurable time


{GD:123} determinate temporal position at the final time [i.e. when Buddha taught the
[^n-sXn# - 7051

sÒtras of the third wheel of doctrine]{BJ 27.7}


[^n-N®-sXz# -# s$r-a(z-# ‰X]^ - 7025

{MSA}uttara-k›lam
[^n-pfn-t[- 7039

continuum of the aggregates over time later time


{MSA}sarva-k›la
[^n-et#e-o^- [^n-dc-ac-
7026 7052

all times

[^n-fpz-Nœ[-t#e-f- at the middle time [i.e. when Buddha taught the


7040
simultaneous; at one time
Perfection of Wisdom SÒtras]{BJ 27.7}
[^n-y(en- 7027

smallest moment
[&n-f-z[*nC -a- 7053

{C}¸tu {GD:281} infinitesmal moment


k›laniyata
{C}right time; true time
[^n-fpz#-Nœ[-t#e-f-R^c-az#-d$f-a- 7041

Check entry ? {T} {GD:123} determinate temporal position


pot which is a smallest moment
[^n-f#]- 7054

[^n-u#-nC[# -[^- 7028

example of something that is only a creative


cause (byed rgyu) should this be {C}k›luhına
{MSA}kiyanta˙ k›la˙
"skad cig mar "? {SW} {C}out of season
at what time?

[^n-f*- 7055

[^n-u#-nC[# -a- [^n-[r-a(c-


7029 7042

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

simultaneously{LG 30.2}; simultaneous with; at year


the same time k›lena k›lam
[^n-el]- 7057

from time to time; occasionally


[^n-fif-[^-Nœ-*≈ d- 7031

{C}aparasmi-k›li; {MSA}k›l›ntara
[^n-[^n-n$- 7044

produced simultaneously{LG 30.2} other time


{C}k›lena k›lam {C}at some time
[^n-fif-[^-dXr^ -d- 7032

from time to time


[^n-el]-]- 7058

{C}in due season and at regular times


zdX^r- zdX^r- dX^r- dX^r- {MSA}k›l›ntare˚a
[^n-]f-l#e-]- 7045
{MSA}tulya-k›la-prav¸tti
at another time
arise simultaneously
after a while; after some time
[^n-el]-]-zee-a-i#[- 7059

[^n-fif-a-i#[- 7033

[^n-]f-l#e-]! f*-o(e-Wr-w-sX*! fc-xr-w(v!


{MV}sama-k›latva cn-dC#n-Wr-dl[-a! zee- zee- zeen- zeen-
simultaneous {MSA}k›l›ntara-nirodha
after a while the flowers bloomed, the butter be stopped/obstructed/destroyed/ceased/halted
[^n-dodn- 7034
boiled, and also the painting [of Mañjushrı] at another time
smiled. {GZ 64b.6}
[^n-el]-]-N∂c≈ -d- 7060
{C}sa˙keta SW added this record

[^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

never more {C}aparasmi-k›li


{C}nitya-k›lam
[^n-’fn-Øe-o^- 7048
at some other time
permanently {C}at some time
{C}invariably; constantly {C}nitya-k›lam; {C}sada-k›li
permanently
[^n-dØ]-az#-Øe-a- 7036

{C}invariably; constantly; for all time


permanent phenomenon which is stable in time

Tenses: future, present, past, imperative 228


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

[^n-el]-v-[e(rn-a- [^n-n$-Nƒ-ç d- [*-w(-]-i#[-W#-[(]-


7062 7073 7083

{MSA}k›l›ntar›bhipr›ya {C}k›la-v›ditva {MSA}tattv›rtha


thought with respect to another time; thought {C}speak in due season meaning of reality; object of reality
in another time Wylie entry originally had: dus su
[*-w(-]-i#[-W#-sXe( n-et#e-v-l^en-az#-o#r-r*-zj‹ 7084

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

dgongs pa, samat›bhipr›ya) meditative stabilization understanding suchness


Thinking of another meaning (don gzhan la {MV}adhva-traya; {C}tryadhva; {C}traik›lika; one-sidedly
dgongs pa, arth›ntar›bhipr›ya) {C}triyadhva; {MSA}loka-traya
[*-w(-]-i#[-w(r-[^-y$[-a- 7085
Thinking of another time (dus gzhan la the three times [past, future, and present]

[^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

[*-w(-]-i#[-Ø(en-az#-zdCr# -a(- 7086


a good time; right time
{C}lucky time(s) {C}tryadhva-ga
Ø(en- Ø(en- Ø(en- Ø(en-
[^n-cd-o^-[dX-* d-eCr-f*[-a- {C}belonging to the three periods of time
7064

middling realizers of suchness [i.e. Solitary


[^n-en$f-[^-’f-ac-dl^en-a- 7076

{MSA}asa˙khyeya-prabheda-k›la Realizers, whose realization is greater than


countless divisions of time that of Hearers, but inferior to that of
{C}tryadhva-vyavasthita
Bodhisattvas]{Lati}
[^n-c#r- abiding in the three times
7065

[*-w(-]-i#[-Nø]( -a- 7087


{C}who appears in the three periods of time
{MSA}utk¸˝˛a-k›lam
[^n-en$f-vn-r*n-ac-eCv( -d- 7077

a long time {MSA}tattva-darŸik›


indicate reality; teach suchness
[^n-c*-l#e- 7066
zeC(v- zeC(v[- eC(v- eC(v[-
[*-w(-]-i#[-[^-eCd^ -a- 7088

{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

setting off appositives and usually indicating


{MV}adhva-kauŸalya that there is another clause to the sentence {MSA}ad¸˝˛a-saty›Ÿraya
wise with respect to time {C}comes; has arrived depending on not seeing reality
w-[(e-e#-fh]-i#[-x([-[*-f[(e-o^-c$r-d-[*-[*-x#]-a
[^n-v-n(en-az#-[dX-* d- 7069

[*-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

all those{BJ 68.4} thoroughly investigate/examine/research


{MSA}k›la-jñat› reality as like an illusion
[*-Nœ[- 7080

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}

{MSA}tattva; {MSA}satya; tathat›


[that-only-ness]; reality; suchness [i.e.,
emptiness]

Tenses: future, present, past, imperative 229


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

[*-w(-]-i#[-v-cd-o^-l^en-a- [*-i#[-[r-el]-vn-’f-ac-eCv( -d- [*-Vø-d$-dXr^ -dz#-N“-*


7094 7107 7121

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

a section of the Basket of Discourses (sutr›


tattva pi˛aka) ?? {T}
[*-w(-]-eo]-v-[dd! zd*dn! sd! s(d!
suchness
[*-Vø-d$z-# cr-dl#]-[^- 7122
{N}tattva-viniŸcaya

[*-i#[-[(]- 7109
settling of suchness {N}
{C}tath›-rÒpa
[*-w(-]-[r-dtn-az#- 7096

{MSA}tattv›rtha of such a nature


meaning of reality; object of reality {C}such as; his
{C}satattvena

[*-i#[-z[#-x#]-](- [*-Vø-d$c-]#-
7110 7123
{C}in its true reality

[*-w(-]z#-v*z-^ 7097

{MSA}tad evedam evam eva


just that is this just this; just thus
dXr-nz#-[*-w(-]-i#[-W#-v*z$-
[*-i#[-;d-f(-fp(r- [*-Vø-f-x#]-]-
7111 7124

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

{LCh,MSA,MV}tath›; {C}eva; {MV}evam;


Ø(en- Ø(en- Ø(en- Ø(en- {C}eva˙ k¸tv›; {MV 2.1}iti
in reality {MSA}tattva-bodha [that-like]; such; like that; thus; just so; in that
understand reality well
[*-er- way{BJ 23.7}
7099

{C}the very; just; surely; still; real; ever;


[*-i#[-en$f-R#-dnf-eo]- 7113

what are ...?{BJ 29.1} forever; having done as

[*-d‰X[-ex(-ze^v-dXn-]n- 7100 concentration of the three principles; e;#en-]n-[*-Vøc-fj[-a-


concentrations of the three principles
they did it that way from having seen
through vibrating 100 [worlds]
[*-ei#n-er-c$r-f-x#]-az#- 7114

[*-Vøc-r-v-fr(]-n$f-[^- 7126

[*-t#z-# sXc# - 7101

which is neither of those two


{C}(mam›) sa˙mukhıbhÒtam
why is this?{S}
[*-ei#n-vn- 7115
{C}face to face (with me)

[*-t#z-# sXc# -l*-]- 7102

[*-Vøc-fif-a-i#[-[^-fp(r-d-]#- 7127

from these two


why is this?{S}
[*-NI[* - 7116
{C}t›d¸Ÿa (=tath›rÒpa)
{C}such as
[*-et#e-a$- 7103

{C}t›ntaka
[*-Vøc-zp(-d- 7128

{C}ek›kina {C}snare
{C}some
[*-Vø-]- 7117
the attainment of such

[*-i#[- 7104

[*-Vøc-[^- 7129

in that case{BJ 18.3}


[*-w(-]-i#[- [*-Vø-dn-]- 7118
similarly; such; this is so; in that way{BJ 36.4}
{C,MSA}tattva; {MSA}satattva; tathat›
[*-Vøc-]- 7130
{C}tasm›hu; {MV.II.14}tasm›t tarhi
reality; suchness; principle
therefore{BJ 33.4}
{C}just that; Thatness; truly real; 'thatness'; in that case; in this way
reality itself {C}therefore then
should this entry be de lta r [*-Vøc-]-i#-fz#-NI#r-a(-vn-d‰X^[-a-dt$-et#e-o^-R*n-
[*-i#[-en$f-R#-dnf-eo]-
concentrations of the three principles
bas na? {SW} n(!
In this way, [the systems] spread from
[*-Vø-d$- 7119

[*-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

{C}of such a kind/nature


[*-i#[-fy(e- 7106

he did so ...
{MSA}sutattva
highest reality

Tenses: future, present, past, imperative 230


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

[*-Vøc-zdX[* -a- [*-z[}]* -f#-]^n-ac-sXn# -zdXr^ -p-NI[-az#-h[-f-e [*-f-pe-ŒX]* -


7133 7149 7158

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

induce such [ascertainment] but must depend z„^v-‰X^-[*-f-pe-ŒX*]-v-x([-a-


{MV}tath› n›sti upon another later conventional direct
cause of error which abides in the immediately
not so; not like that perception
preceeding condition {GD:486}
Comment: This is the definition of a direct
[*-Vøc-xr- one of the four types of conditions; for others
7135

perception whose ascertainment is induced


see: rkyen
by another (gzhan las nges kyi tshad ma).
in the same way{BJ 16.5}; also{BJ 22.2}
[*-f-pe-a- 7159

[*-]- 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}tasy›m; {C}uttari; {C}ata-uttari; {C}tatas


{C}tasm›hu-n›ma {C}vin›ya (=vin›-ayam?)
[that-from]; then; from that; therefore
{C}therefore thus {C}without it
{C}further (on); except therefore-going;
[*-[e- [*-gf-
7139 7162
thereupon; because of that; (from) there;
thereby; in front of it
[that-s]; those; these; plural marker just that; merely that
[*-]#-e]n-]n-ex(-d- 7153

[*-[e-Wr-dN“n^ -]- [*-gf-R#-h·[-W#n-]#-


7140 7163

{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

{C}artha; {C}sattv›rthi (=tasm›hu?)


because of that; therefore {C}tavat›; {C}ady›pi; {C}et›-vat›;
what are these?{BJ 63.2} {C}t›van-m›trake˚a
wealth; aim; fortune; benefits; entity; meaning;
by just that
[*-[e-pfn-t[- 7142
something of value; for the welfare of beings
{C}then; and; by that much; nevertheless;
[*-d-bc-f- 7155
{MV 3.17}tat sarvam thereby; by this much; may regard that as a
all those sufficient reason to
devaŸarma{DASI 581.6}
[*-[e-fh]-fc- [*-gf-R#n-[*-f-x#]-a-
7143 7165
DevaŸarma [p.n.?] {T}

[*-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

SW added this record. Is it


[*-[r-[*-vn-z[^n-dXn-’fn- 7144

the full form of "des na"? {C}t›van-m›trake˚a


{C}may regard that as a sufficient reason to
z[^- z[^!z[^[- z[^n- z[^n-
[*-dXr^ -zdCv* - 7157

[*-gf-l#e- 7167
this and that compounded phenomenon{BJ 60.1}
tadutpatti-sa˙bandha; tadutpatti
[*-[r-[*c- 7145

causal relationship; relation/related in the {C}tena t›van m›trake˚a


sense of arising from that; related as that {C}may regard that as a sufficient reason to
here and there arisen from that
[*-gf-l#e-dX[* -ac-zR^c-o*- 7168

[*-[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-x(]-o]-z[}-l#r- Definition: (1) it is different from that; and (2)


7147

it arises from that {C}tad›; {C}vel›; {C}tatu (=tad›)


{C}tad-gu˚a at that time
{C}of like quality {C}then; occasion; from that

[*-[r-Vµ]-t#e- 7148

[*-dl#]- 7170

{C}saha {TN}tath›; {C}tatha


together with; connected with [that-like]; like that; thus
{C}likewise

Tenses: future, present, past, imperative 231


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

[*-dl#]---Wr- [*-dl#]-i#[-f-x#]-a- [*-dl#]-eb*en-i#[-


7171 7181 7194

{C}ki˙ ca-api {C}atathat› {MSA}tath›gatatva


{C}but if; although not suchness Tath›gatahood
{C}no-suchness
[*-dl#]-i#[- [*-dl#]-eb*en-a-
7172 7195

[*-dl#]-i#[-[f#en-x*-b*n- 7182

{LCh,MV,MSA}tathat›; {C,MSA}tath›tva; {C,MSA,MV}tath›gata


{MV}tath›t›; {MSA}tattva [thus-gone]; One Gone Thus; epithet of the
[f#en- [f#en- [f#en- [f#en-
suchness; thusness Buddha
{MSA}tathat›lambana˙ jñ›nam
[*-dl#]-i#[-z[#-xr-er-l#e-t*-]-[*-dl#]-i#[-W#-r(-d(- [*-dl#]-eb*en-a-i#[- 7196
exalted wisdom observing suchness
zR^c-d-f*[-a-i#[-[r-Øe-o^-e]n-a-i#[- [*-dl#]-i#[-v-[f#en-a- 7183
{C}tath›gatatva
What is this suchness? It is that entity of {C}Tath›gatahood
suchness that does not change and always [f#en- [f#en- [f#en- [f#en-
[*-dl#]-eb*en-a-NIr# -a(-t]- 7197
abides. (keyam tathat› tath›bh›vo Ÿvik›ritvam {MSA}tathat›lambana
sadaiva sv›yit›) [PP, 265.1-2] object of observation with respect to suchness {C}tath›gata-garbha
Comment: An equivalent of ultimate truth
[*-dl#]-[^- 7184
(don dam bden pa, param›rthasatya) so having the tath›gata-essence; {T} having the
called because whether Buddhas arise or not essence of a One Gone Thus; having the matrix
{LCh,MV}evam; evam eva; of a One Gone Thus
it permanently abides thus without changing.
{LCh,MSA,MV,C}tath›; {C}tathaiva {C}womb/embryo of the Tath›gata
[*-dl#]-i#[-W#-r(-d(- 7173
similarly; likewise{D2}
[*-dl#]-eb*en-a-Øe-o^- 7198
{C}in the same way; just thus; just so; such;
tath›bh›va likewise; further; and so; thereupon; in
entity of suchness {C}Ÿ›Ÿvata-sarva-tath›gata-jñ›na-mudr›-pr›p
consequence also; and so is
ta-sarva-tath›gata-mu˝˛i-dhara
[*-dl#]-i#[-z[#-xr-er-l#e-t*-]-[*-dl#]-i#[-W#-r(-d(-
[*-dl#]-[^-e]n-a-i#[- 7185
[p.n. of a Tath›gata]
zR^c-d-f*[-a-i#[-
[*-dl#]-eb*en-a-Øe-a- 7199
{MSA}tath›-sthita
It is that entity of suchness that does not change abiding similarly
and always abides. (keyam tathat› tath›bh›vo {C}Ÿ›Ÿvata-sarva-tath›gata-jñ›na-mudr›-pr›p
[*-dl#]-[^-dl*[-a- ta-sarva-tath›gata-mu˝˛i-dhara
7186
'vik›ritvam sadaiva sv›yit›) [PP, 264.11]
[p.n. of a Tath›gata]
[*-dl#]-i#[-W#-fh]-i#[-[^-x([-a- 7174
similarly asserts{LG 24.2}
[*-dl#]-eb*en-a-pfn-t[-W#-zw(c-v(-z[^n-a- 7200

[*-dl#]-[^-x([-az#-Nør( -a-i#[- 7187


{MSA}tathat›-lak˝a˚a-bh›va
exist as the character of suchness z[^- z[^!z[^[- z[^n- z[^n-
{MSA}tath›-bh›vasya ŸÒnyat›
{C}sarva-tath›gata-cakra-antargata
[*-dl#]-i#[!-opo›!- 7175
emptiness that exists similarly
[p.n. of a Tath›gata]
[*-dl#]-e]n- 7188
thusness
[*-dl#]-eb*en-a-pfn-t[-W#-x*-b*n-W#-sXe-‰X-p( 7201

[*-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-az#-NIr# -a(-t]- 7204


{MSA}tathat›y›¯ khy›na(t›)
appearance as suchness {MSA}tath› bh›v›t; {MSA}tath› bh›va {MSA}tath›gata-garbha
exist like that; exist thus
[*-dl#]-i#[-f-eo(en-ac- 7180
having the Tath›gata essence

[*-dl#]-eb*en- 7193

[*-dl#]-eb*en-az#-Nåv&ç -a- 7205


{C}tathat›-vinirmukta (=vyatirikta)
not included within suchness tath›gata; {C}narar˝abha {C}tath›gata-nirmita
{C}distinct from suchness; shut out from [thus-gone]; One Gone Thus; epithet of the emanation of a Tath›gata; emanation of a One
suchness Buddha Gone Thus
{C}the Great Bull; the mightiest of men {C}a magical creation of the Tath›gata
needs Tib sort code

Tenses: future, present, past, imperative 232


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

[*-dl#]-eb*en-az#-x*-b*n-[r-V“]-a- [*-cr-d[e-et#e-zdCv* - [*-vn-elv-f*[-


7206 7220 7233

{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

of view of being one essence (?)


produce the lineage of a One Gone Thus
Example: pot and pot's isolate (bum pa dang {C}v›ray›mi
[*-dl#]-eb*en-az#-n-v- 7208
bum pa'i ldog pa)
opposite from that; opposed to that
[*-c#r- 7221
{MV}bhÒmau tath›gaty›˙ {C}I restrain from
on the ground of a One Gone Thus
[*-vn-Vµe-a- 7236

now; presently; today


[*-dl#]-eb*en-an-en$rn-a-dl#]-Nƒ-ç d- 7209

[*-c#r-e#-[^n-n$-z[n-az#-[(]-[}]-az#-Ø(e-a- 7222
something exceeding that{BJ 66.3}
tath›gatasyoktav›din;
[*-nC[# - 7237

consciousness that remembers a past object at


one who correctly propounds the speech of the
the present time
One Gone Thus [that-exist]; just so long
example of remembering consciousness
{C}one who correctly preaches the
[*-nC[# -[^- 7238
(dran pa'i rtog pa)
Tath›gata-truth

[*-c#r-e#-[^n-n$-f-z(rn-az#-[(]-fr(]-ac-z[([- just so long as


7223

[*-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

{C}tatra; {C}atas I relied on skilled captains{LWT 6.1}


with respect to that; in that
[*d- 7240
also{S}
{C}among these; therefore and; to that; for that
[*-xr- 7213
reason; from that; from this; from him; than him book [european style]

[*-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

everything beyond that point


aspiration which is an aspiration for that
{C}except the foregoing; further (on) zdX^r- zdX^r- dX^r- dX^r-
[*-vn- 7227

[*-xr-[*-[r-z[}-d-i#[-[^-R^c! arisen through the force of their other


7215

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

[*-vn-dXr^ -d- 7228

immediately/right/just before that


[*-x#-‰X-^ 7216

[*z-# ‰Xn^ - 7244

{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

[*-vn-fr-d-f#-Nœ-#≈ az#-h°- 7229


{C}on account of that
[*-x#-r(-d(- 7217

[*z-# r(-d(c-N‘r-d- 7245

{C}tad-bh›vena when not more than that is produced{LG}


essence of that
[*-vn-el]-[r-el]-f*[- 7230
N‘r- N‘r- N‘r- N‘r-
{C}as a result of having such an existence {MSA}tad-bh›vena/bh›va pratibh›sita¯
{MSA}tad-any›ny›bh›va
[*-x#-z[^-b*n- 7218
appear as the entity of that
different and non-different from that
[*z-# N®]( -[^- 7246

{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

{MSA}tata¯ para(˙) the meaning of something else


higher than that

Tenses: future, present, past, imperative 233


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

[*z-# Ë*n-v-p(d-a-b*n-dX-fpz-xn-az#-x$v-t]- [*z-# cr-dl#]-t]- [(en-[r-dCv-d-


7247 7260 7273

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

path of exalted wisdom--attained subsequent to


[*z-# c#n-n$-eo(en-a- 7261

that--having limitless knowables as its objects {LCh}Ÿa˙k›; {C}Ÿaºkita; {C}prayojana


{C}tan-nik›yam fear; doubt; qualm{BJ 18.3}
[*z-# Ë*n-n$- 7248

{C}belongs to the same class {C}apprehensive; necessary; useful; dread


subsequently
[*c- [(en-a-Nœ-*≈
7262 7275

[*z-# Ë*n-n$-b*n-N´d#ç -Når( -dc-dX[* -a-x#]-o*- 7249

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

... and subsequently serves to abandon the


obstructions to omniscience{PGP 83} sense direct perceiver which is that qualm; doubt{LG}
one of the three types of awareness to which see: dogs, dogs pa
[*z-# Nør* -[^- 7250

an object appears but is not ascertained compare: the tshom, doubt


(snang la ma nges); for others see: snang la
[(r- 7277
in addition to those
ma nges
[*z-# [(]-f*[- 7251

[*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

mere mind that appears as that


tena hi
[*c-f-;[--- arth›tmaka-svalak˝a˚›ny›poha
7265

because of that {GD:379} objective negation, the thing itself


therefore; for that reason not only that ... when negatively characterized; {GD:380}
objective exclusion
[*z-# dX[* -a-f-ifn-a- [*c-xr-
7253 7266

[([- 7279

{GD:532} as long as its influence lasts {C}tatra


moreover
[*z-# h°- 7254

{C}therein substitute
dc-[(z#-v$n-v*]-az#-[([-
{C}tad›; vel›; {C}(tatra-)avasth›y›m
[*n- 7267

at that time a substitute for taking an intermediate state


{C}then; occasion; thereupon tena; {C}na (=tena) body{TGP 51}
therefore; for that reason
[*z-# h°-h‹en-n$-dt[-a-z[#-[e-dqz-N©v-o(- 7255
[*z#-[([-p%d-a-
[*n-]- 7268

able to serve as a substitute for that{TGP 30}


N©v- N(©v- N©v[- N(©v[-
[([-p%d- 7280
therefore; for that reason
at that time [Buddha] spoke these stanzas
[*n-a- 7269

[*z-# fh]-i#[-t]- possible equivalents


7256

{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

{C}punar eva; {MV}tatas


[(en-et([- 7272

after that [lit.: "under that"]{Lati} {GD:542} hidden object


eliminate qualms{BJ 34.7}
[(]-e(fn-a-t]- 7283

{GD:508} eliminate doubts


having a familiar object{BR}

Tenses: future, present, past, imperative 234


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

[(]-e(fn-a-t]-R#-[dr-fr(]-R#-h[-f- [(]-R#-el]-n*v- [(]-fr(]-Ø(en-


7284 7294 7303

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

c-[f#en-a! {PH} Since this is the def. of Path


of Prep., should it really be listed
arth›˙Ÿa Definition: an observed common locus
between: (1) being an other-eliminator that is as a syn.?
{GD:362} objective factor in the object
an affirming negative; (2) and being ultimately
[(]-t#-l#e-fp(r-]n- 7304

[(]-R#-Ë*n-n$-l^en-a- 7286

able to perform a function

l^e- zu$e- l^en- l^en- [dX*-d! 1 [(]-cr-fh]-R#-[(]-cr-fh]-R#- {C}kam arthavaŸa˙ sa˙paŸyam›na


having seen a certain meaning/object
{C}artha-pr›pta (?) el]-n*v! 2 [(]-cr-fh]-R#-D√(z#-el]-n*v! 3 {C}as a result of which reasoning
{C}modeled on an objective entity
[(]-cr-fh]-R#-f*[-[ee-e#-el]-n*v!
[(]-et#e- 7305

[(]-R#-[f-a- 7287

Divisions: (1) other-eliminator which is a


factual specifically characterized phenomenon ek›rtha; {MSA}eka-k›rya
{MV}parama'rtha¯
that is a factual specifically characterized mutually inclusive; synonomous; of one
highest truth meaning; equivalent; mutually inclusive
phenomenon; (2) other-eliminator that is an
phenomena
[(]-R#-N“-* h]-[e-e#-f[(- awareness that is a factual specifically
7288

one of the two types of other-eliminator that {GD:284} identity of equivalence


arthavargıya-sÒtra is an affirming negative (ma yin dgag gi
gzhan sel); the other is other-eliminator that is
D√(-[r-n*fn-ei#n-[(]-et#e-
Collection of Meanings SÒtra
a mind (blo'i gzhan sel) awareness and mind are synonymous
Comment: In the P›li canon: A˛˛hakavagga,
the thirteenth sutta of the Mah›viyuhasutta in fh]-i#[! el#-fp%]-nC#[-a-er-l#e
[(]-R#-z([-env- 7295

the fourth section of the Sutta Nip›ta.


the actual clear light
∑d-a-N´(-d‰X[-r*n-a!
[(]-R#-N“-* h]-f[(- 7289

Definition: (1) a possible common locus; (2) the


[(]-R#n- 7296
eight doors of pervasion are established
artha-vargıya-sÒtra

[(]-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

dNø]- Nø]( - dNø][- Nø]( [- anek›rtha


by seeing the import of the meaning
implicitly explain non-synonymous
{C}considering (which) reasoning

[(]-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

translation of the meaning


Compare: tshig 'gyur, literal translation {MSA}artho mah›n; {MSA}mah›rtha;
{MSA}mah›rthatva; {C}mah›rthika
[(]-zR^c-R#-p*-h·f- 7301
great meaning; greatly meaningful
{C}very profitable
doubt tending toward the fact; doubt tending to
[(]-y*]-a(-fp(r-d-x#[-v-dX[* -a- 7311
the factual
one of the three types of doubt (the tshom);
{MSA}m›h›rthya-sa˙darŸana-manask›ra
for others see: the tshom
mental contemplation observing the great
[(]-zR^c-p*-h·f- 7302
meaning

[(]-y*]-a(-dX[* -a- 7312


factually concordant doubt

{C}mah›rthika
{C}greatly profitable

Tenses: future, present, past, imperative 235


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

[(]-y*]-v*en-Ø(en- [(]-[f-[r(n- [(]-[f-a-r(-d(-i#[-f*[-a-


7313 7324 7331

Ø(en- Ø(en- Ø(en- Ø(en- actual ultimate{N} ultimate-non-nature; ultimate-naturelessness


Comment: This is one of the three
{MSA}mah›rtha-bodha (su-mah›rtha-bodha)
[(]-[f-doen-a-d- 7325

non-natures: character-non-nature (mtshan


understand well the great meaning
nyid ngo bo nyid med pa,
e[en- z[(en- doen!dØen- p(en-
[(]-y(n- 7314
utpattini¯svabh›vat›); production-non-nature
imputed ultimate{N} (skye ba ngo bo nyid med pa,
{GD:245} real property utpattini¯svabh›vat›); ultimate-non-nature
[(]-[f-Ø(en-a- 7326

(don dam pa ngo bo nyid med pa,


[(]-ei*c- 7315

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

{C}arthika; {C}k›ma-artha; {MSA}arthin; realize the ultimate


{MSA}pr›rthita
param›rthani¯svabh›vat›
[(]-[f-[^-x([-a- 7327

seek; strive to produce


ultimate-non-nature; ultimate-naturelessness
{C}interested in business; profitable; wants param›rthasiddhi Comment: See don dam pa ngo bo nyid med
pc-a-eg·-d(c-[(]-[^-ei*c-dz#-y-]n-dle-az#-dn ultimate existence pa.
f-a- [(]-[f-d[*]-a- 7328

[(]-[f-a-r(-d(-f*[-a- 7333

the thought which is posited from the point of


param›rtha-satya param›rtha-ni¯svabh›va
view of being intent mainly on liberation
ultimate truth ultimate non-entityness; {T} non-entityness in
[(]-p-[[-a- 7316

fh]-i#[! f[(-N“*-az#-v$en-v! terms of the ultimate


one of the three non-entitynesses related to
different factualities [(]-[f-ac-[(]-dX*[-]^n-az#-y(n! the three characters in the Mind-Only School;

[(]-fp%]- the others are non-entityness in terms of


7317
Definition: (in the SÒtra School) a phenomenon
that is ultimately able to perform a function character (mtshan nyid ngo bo med pa;
{GD:648} yath›rtha [thus phenomena such as pots, etc. are ultimate lak˝a˚a-ni¯svabh›vat›) and non-entityness in
{GD:648} factual truths in this system] terms of production (skye ba ngo bo nyid med
ultimate truths are understood in different pa; utpattini¯svabh›vat›) {T}
[(]-fp%]-a- 7318

ways by the various Buddhist systems; see


[(]-[f-a-Nør( -a-i#[- 7334

{LCh}anvartha; {C}sam›n›rthat› definition headingComment: The Sanskrit for


"ultimate truth," param›rthasatya, is
factually concordant {MSA}param›rtha-ŸÒnyat›
etymologized three ways within identifying
{C}equally important; consistency between ultimate emptiness; name of a sÒtra, The
parama as "highest" or "ultimate," artha as
words and deeds Ultimate Emptiness{BJ 50.5}
"object," and satya as "truth." In the first
[(]-fp%]-a-i#[- [(]-[f-a-[r-V“]-a-x#]-o*-
7319 7335
way, parama (highest, ultimate) refers to a
consciousness of meditative equipoise
{MSA}sam›n›rthat› {C}param›rtha-upasa˙hita
[(]-[f-’f-ac-r*n-az#-zw(c-v(- 7329

factual concordance having the ultimate truth


"the wheel of the ultimate, the definitive"; the
[(]-[r-V“]- [(]-[f-az#-y(n-fr(]-a-
7320 7336

wheel ascertaining the ultimate


{C}artha-yukta param›rth›bhidharma
[(]-[f-a- 7330

connected with the meaning ultimate Manifest Knowledge


{C}intent on what is beneficial {C,MV,MSA}param›rtha; {MV}param›rthat› {PH} does "ultimate" here
ultimate; ultimate object
[(]-[r-x#-e*- refer to "Mahayana"
7321

[dX*-d! 1 [(]-[(]-[f! 2 p(d-a-[(]-[f! 3 Abhidharma? if so, add "[of


{MSA}artha˙ vyañjana˙ ca
meanings and words N´ç&d-a-[(]-[f! the Great Vehicle]" to Eng.

Divisions: (1) objective ultimate [i.e. suchness]; equiv?


[(]-[f- 7322

(2) attainment ultimate [i.e. nirv›˚a]; (3)


[(]-[f-az#-d[*]-a- 7337

{MSA,MV}param›rtha; {MV}param›rthat› practice ultimate [i.e. exalted wisdom of


meditative equipoise] {MSA}param›rtha-satya
ultimate; ultimate object
Comment: An equivalent of ultimate truth ultimate truth
(don dam bden pa, param›rthasatya) so
[dX*-d! 1 [(]-[(]-[f! 2 p(d-a-[(]-[f! 3 called because it is the object of the activity
See: don dam bden pa

[(]-[f-az#-d[*]-az#-x$v-t]- 7338

N´ç&d-a-[(]-[f! of Superiors' exalted wisdom of meditative


equipoise; "highest" (dam pa, parama) is
Divisions: (1) objective ultimate [i.e. suchness]; taken as the exalted wisdom of {MSA}param›rtha-vi˝aya
(2) attainment ultimate [i.e. nirv›˚a]; (3) uncontaminated meditative equipoise, and having the object of the ultimate truth
practice ultimate [i.e. exalted wisdom of "object" (don, artha) is taken as the thusness,
[(]-[f-az#-[aX[( -a- 7339
meditative equipoise] or emptiness, that is the object of that exalted
See: don dam pa
ultimate analysis
[(]-[f-R#-[dXr# n- 7323

basic element of the ultimate

Tenses: future, present, past, imperative 236


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

[(]-[f-az#-h[-f- [(]-[f-ac-r(-d(-i#[-f*[-a- [(]-[f-b*n-a-


7340 7350 7364

{N}param›rtha-pram›˚a ultimately natureless; non-natures ultimately {MSA}param›rtha-jñ›na


ultimate valid cognition{N}; ultimate valid [that is, without the nature of existing ultimate cognition
cognizers ultimately or by way of their own character]
[(]-[^- 7365

[(]-[f-az#-h$v- [(]-[f-ac-[(]-dX[* -]^n-a-


7341 7351

{C,MV}artham; {C}arth›ya; {MSA}arthatas;


{MSA}param›rtha-v¸tti that which is ultimately able to perform a {C}prati; {C}k¸te; {MSA}gang gi don du =
mode of the ultimate truth function yad-artha˙
[meaning-for]; for the sake of; for the purpose
[(]-[f-az#-fh]-i#[- [(]-[f-ac-[(]-dX[* -]^n-az#-y(n-
7342 7352
of
{C}in order to; with the object of; for; on behalf
{MSA}param›rtha-lak˝a˚a a phenomenon that is ultimately able to of; about; as being; with regard to
characteristic of the ultimate perform a function
definition of ultimate truth (don dam bden pa) dNœ≈*[-az#-[(]-[^-f#-zd[-a-]#-
[(]-[f-az#-x*-b*n-W#-y*-d-i#[- 7343

not striving for the sake of generating{MSI


[(]-[f-ac-[(]-dX[* -f#-]^n-az#-y(n- 7353

{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

ultimate perform a function


definition of conventional truth (kun rdzob {C}mah›-arthika
[(]-[f-az#-x*-b*n-v-zu$e-a- 7344

bden pa) greatly meaningful


{MSA}param›rthika-jñ›na-praveŸa {C}greatly profitable
[(]-[f-ac-N“e^ -dN®v-d- 7354

enter into the exalted wisdom of the ultimate


[(]-[^-y*]-a(-dX[* -a- 7367

{MSA}param›rtha-du¯khatva
[(]-[f-az#-n*fn-dNœ[*≈ -a- 7345

ultimate suffering {C}mah›-arthika


greatly meaningful
dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ - [(]-[f-ac-x([-a- 7355

{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

and Supramundane Mind-Only ('jig rten las


[(]-[^-ei*c-d- 7369
'das pa'i sems tsam).
analyzers of the ultimate
[(]-[f-az#-Vµ- 7347
{C}pr›rthayati; {MSA}pr›rthan›;
[(]-[f-[aX[( -dX[* -W#-c#en-a- 7358

{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

na nyid kyi lha); sound deity (sgra'i lha); {C}pr›rthayati


letter deity (yi ge'i lha); form deity (gzugs seek; strive to produce
kyi lha); seal deity (phyag rgya'i lha); sign dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ - {C}strive after; aspire for
param›rthabodhicittotp›da
[(]-[f-ac- [(]-[^-ei*c-d-f-x#]-
7348 7371

ultimate mind generation


param›rthatas {C}anarthi
[(]-[f-h$v- 7361

ultimately{D2} not seek; not strive to produce


{MSA}sad-artha-v¸tti {C}without caring for
[(]-[f-ac-eCd^ -a- 7349

ultimate mode
[(]-[^-ei*c-dc-dX[* -a- 7372

param›rtha-siddha; param›rthasiddhi
[(]-[f-fh]- 7362

ultimate establishment; ultimate existence {C}pr›rthayati


one of the eight types of object of negation characteristic(s) of the ultimate{BJ 38.1} seek; strive to produce
(dgag bya) in the Pr›saºgika system (and one {C}strive after; aspire for
[(]-[f-xr-[e-zsen- 7363

of five in the Sv›tantrika system); for others


[(]-[^-ei*c-dX- 7373

see: dgag bya


{L}param›rtha-samudgata
Param›rtha-samudgata {GD:674} purposeful object
p.n. of a tenth ground Bodhisattva who
questions the Buddha in the seventh chapter
of the Sa˙dhi-nirmocana-sÒtra

Tenses: future, present, past, imperative 237


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

[(]-[^-ei*c-dX[* - [(]-dN“n^ -a- [(]-Nå[(≈ -a-


7374 7384 7391

{C}pr›rthayati [(]-dN“n^ Nå≈[- Nå≈([- Nå≈[- Nå≈([-


seek; strive to produce pi˚˜›rtha {C}artha-cary›
{C}strive after; aspire for condensed meaning; condensation of the {C}actions for the benefit of others; beneficial

[(]-[^-ei*c-dX[* -a- meaning actions


7375

get ex Buddhag's Mahavairo


[(]-sX]# -t#-f-v(e-a- 7392

{C}pr›rthayati c o m m e n t a r y SW added this entry;


seek; strive to produce needs Tib sort code {MSA}aviparıt›rtha
{C}strive after; aspire for perverse meaning
[(]-’f- 7385

[(]-[^-e]n-ac-R^c-az(- 7376

[(]-dX-d- 7393

{GD:406} aspect as object


{C}sa˙vartate {C}artha-kriy›
[(]-’f-a-[}e^ -a(- 7386
{C}is conducive to; lead to (a rebirth) {C}actions for the benefit of others

[(]-[^-f#-ei*c- 7377

[(]-dX-d-[(]-Nå[(≈ -a- 7394


{MSA}˝a˜-vidha … artha
{C}pratiti˝˛hati (=pratiti˝˛hate) six-fold meaning {T}
not seek; not strive to produce
Nå≈[- Nå≈([- Nå≈[- Nå≈([-
[(]-Nå-#≈ 7387

{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

generic image; mental image


{MSA}anarthikatva {GD:399} object-universal {MSA}artha
perform a function
not seek; not strive to produce Nø(r-i#[-[(]-Nå≈#z#-h$v-[^-Ø(en-az#-f∑*]-a-
[(]-dX[* -]^n-Nør( -e#-y(n- 7396

[(]-[(]-[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

and Extremes (III.11ab): object-ultimate meaning-generality appears in the face of its


(don don dam, i.e., thusness);
fh]-i#[! {LCh}artha-kriy›-Ÿakti;
attainment-ultimate (thob pa don dam, i.e., d$f-zj‹]-Ø(e-a-v-d$f-a-f-x#]-a-vn-v(e-ac-N‘r- artha-kriy›-s›marthya; {GD:115}
nirv›˚a); and practice-ultimate (sgrub pa artha-kriy›-samartham
don dam, true paths). BJ calls them dz#-N´ç(-doen-W#-y- able to perform a function; that which is able
terminological divisions, not actual divisions. Definition: that factor of super-imposition that is to perform a function; that which has the
the appearance to the conceptual cognition [of capacity to perform a function
[(]-z[#-z[}-# d- 7380

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

placement or movement of objects. In the


{C}artha-k›ma SÒtra School and above, having the capacity
{C}desiring the welfare of others e;$r- zj‹]- d;$r- ;$rn- to perform a function refers to the function of
producing effects, and thus the reference is
[(]-V“e( - conceptual consciousness that only apprehends
7382

a meaning generality
[(]-dX[* -]^n-a-vn-el]-az#-y(n-er-e#-xr-fh· 7398

V“(e- V“(e- V“(en- V“(en- Comment: need to give an


artha-vyatireka instance ]-dXa-phenomenon
f#-dX[* -az#-y(nthat- does not serve as the
meaning isolate; meaning-isolate; meaning
[(]-Nå-#≈ N´-ç Nå-#≈ e]n-n$-sX-* dz#-[(]-Nå-#≈ 7389

simpliciter definiendium of any other phenomenon than


{GD:487} defining property; meaning able to perform a function
meaning generality of the division into meaning
differential
[(]-dX[* -]^n-az#-doen-x([-y(n-en$f-hr-d- 7399
generality and sound generality {T}
one of the four types of isolates; for others
see: ldog pa one of the two types of meaning generality
e[en- z[(en- doen!dØen- p(en-
[(]-Nå-#≈ d;$r-x$v-[^-dX[* -az#-Ø(e-a- 7390

[(]-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

Tenses: future, present, past, imperative 238


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

[(]-dX[* -]^n-az#-V“e( -a-[r-x#]-∑d-fif- [(]-f#-zR^c-R#-p*-h·f- [(]-;d-[e(rn-a-r*n-ac-zeCv* -


7400 7411 7423

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

[(]-f*[- questioner of the seventh chapter]


7412

[(]-dX*[-]^n-a-[r-et#e-o^-R^c-az#-[(]-dX*[-]^n-a! 3
[(]-d;r-a(- 7424

[r(n-a(z#-fh]-i#[! 4 {LCh,MV}anartha; {LCh}v¸th›; asat-artha


senseless; meaningless; non-meaning;
[r(none
(1) -a(zwith
#-Ôn-x(able[-y(tonperform
-en$f-hr-d!
a function; (2) non-existent object
{C}sad-artha; {C,MSA}sv-artha; {MSA}artha
good meaning
[something that is] able to perform a function
[(]-f*[-[^-f#-dor-d- 7413
that is one with able to perform a function; (3) {C}good in sense; real in meaning
definition of functioning thing; (4) triply
[(]-x([- 7425

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

definiendium of [what is] able to perform a meaningful


function {MSA}ap›rthya; {MSA}asad-artha; {C}not fruitlessly; not vain
{MSA}nairarthakya; {MSA}vandhya;
[(]-dX[* -]^n-az#-Ôn-x([- [(]-x([-eCd^ -a-
7402 7426
{MSA}vaiyarthya; vin›-arthena
meaningless; non-meaning; without [external]
substantial existent in the sense of being able to {LCh}amoghasiddhi
objects
perform a function Amoghasiddhi [p.n. of a Buddha]
[(]-f*[-a-i#[- 7415

[(]-dX[* -N‘r-t]-R#-[dr-fr(]-R#-h[-f- [(]-x([-a-


7403 7427

{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

rang las nges kyi tshad ma {MSA}s›rthakya; {MV}s›rthakatva


meaningfulness
[(]-dX[* -a- 7404
{MSA}avandhya
[(]-x([-a-[r-f*[-a- 7429
is meaningless
{MSA}arth›cara˚a; {MSA}arthin;
[(]-f*[-ac- 7418
{MSA}sv›rthin {MV}artha-sattvam asattva˙ ca
perform a function meaningful and meaningless
{C}nirarthakam
[(]-dX[* -az#-]^n-Nør( -a- [(]-x([-a-[r-f*[-ac-fp(r-
7405 7430
meaninglessly
{C}useless
empty of capacity to perform functions{N} {MSA}sadasatt›rtha-paŸyan›
[(]-f*[-ac-f#-zR^c- 7419
view as meaningful and meaningless
[(]-dX[* -az#-x(]-o]- 7406

[(]-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

[(]-N∂c(≈ - other-eliminator which is a factual specifically


7407

characterized phenomenon that is a factual


the two schools which propound [truly existent]
N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[- specifically characterized phenomenon
objects
one of the three types of other-eliminator that
syllogistic rendering of the meaning
[(]-h·v-d- 7421
is a factual specifically characterized
[(]-f-dXn-a- 7408
phenomenon (don rang mtshan gyi gzhan
dgv- zh·v!zh°v- dgv- h·v[- sel); for others see: don rang mtshan gyi
{MSA}ak¸t›rtha gzhan sel
{MSA}artha-parye˝in
not perform a function; non-functioning
[(]-cr-fh]-R#-D√z( -# el]-n*v- 7432
one who
[(]-f-x#]-a- 7409
investigates/examines/researches/seeks the
meaning; investigate/examine/researche/seek dnv- n*v- dnv[- n*v[-
{C}anartha the meaning
other-eliminator that is an awareness that is a
what is not the meaning; non-meaning
[(]-el]- 7422
factual specifically characterized phenomenon
{C}harm; misfortune
one of the three types of other-eliminator that
[(]-f-ven-a- factually other{BJ 80.7}
7410
is a factual specifically characterized
phenomenon (don rang mtshan gyi gzhan
{C}anartha sel); for others see: don rang mtshan gyi
what is not the meaning; non-meaning gzhan sel
{C}harm; misfortune

Tenses: future, present, past, imperative 239


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

[(]-cr-fh]-R#-f*[-[ee-e#-el]-n*v- [(c- [}e-V“]-


7433 7441 7451

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

[}e-b^v-Nå[(≈ -N®en- 7456

el]-n*v! 2 [(]-cr-fh]-R#-D√(z#-el]-n*v! 3 {MV,C}anavak›ra-ŸÒnyat›


emptiness of not discarding
[(]-cr-fh]-R#-f*[-[ee-e#-el]-n*v! Nå≈[- Nå≈([- Nå≈[- Nå≈([-
{C}emptiness of non-repudiation
Divisions: (1) other-eliminator which is a {C}abhic›ra-mantra

[(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

awareness that is a factual specifically should discard


one of the two types of other-eliminator that should be repelled {C}›rjava; {C}avakra; {C}¸ju
is an affirming negative (ma yin dgag gi
[(c-dX- 7447
definitive; straight
gzhan sel); the other is other-eliminator that is
{C}upright
a mind (blo'i gzhan sel) {C}riñcitavyo {PGH} shouldn't this be "interpretable"?
[(]-cd-[r- 7435
discard; cast out
[}r-r*n- 7458

should get parted


{MSA}artha-prasanna
[}-d- 7448

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

Vø-r]-[}-d- Dzong-ka-ba's Differentiation of the


Interpretable and the Definitive [also called
mental direct perceiving object knower{LG} net of bad views The Essence of the Good Explanations (legs
N´≈&-zsC^v-[}-d- bshad snying po)]
[(]-v-sX]# -t#-f-v(e-a- 7438

[}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

Comment: Literally this would be translated


[(f- 7440

as "a meaning that must be led."


strongly billowing
bear

Tenses: future, present, past, imperative 240


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

[}r-[(]-R#-f[(- [}r-nCr( -Vµr^ -d-c#-[˚en-W#-e]n- [}]-a-[r-V“]-a-


7461 7471 7480

{N}ney›rtha-sÒtra Deer Park of the Alighting Sage {C}sm¸timat (=sm¸ta)


sÒtra of interpretable meaning{N} a park near Benares where Buddha delivered mindful
many of his sermons {C}mindfully; has a good memory
[}r-a(- 7462

[}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

the straight path f[(-[}rn-a-vn-


[}r-dz#-[(]- 7463
from a cited sÒtra{MSI 413} {MV}sm¸ti-sa˙prajanya-cetanopek˝a
ney›rtha
[(]-v-r*n-a-b^en-[}e-[}rn-]n- mindfulness, introspection, mind, and
through inducing strong force of ascertainment equanimity
interpretable meaning; interpretable object;
with respect to the meaning{TGP 27}
[}]-a-]*c-ele- 7483
requiring interpretation; interpretable;
requires interpretation
[}]-ifn- 7473

Comment: Literally this would be translated {C}sm¸ty-upasth›na


as "a meaning that must be led." sm¸ti-lopa mindful establishment(s)
forgetfulness; (memory-loss) {C}support(s) of mindfullness
[}r-dz#-sXc# - 7464

see: dran pa nye bar bzhag pa


[}]-[r-dÌ·]-zeCn^ -v-dØ*]-a- 7474

›kar˝a˚›rtha˙
[}]-a-f-dË*[-ac-R^c-]- 7484

in order to lead {MSA}sm¸ti-vırya-prati˝˛hita


in dependence upon mindfulness and effort {MV}sm¸ty-asampramo˝e sati
[}r-vn- 7465

when one is mindful and non-forgetful


[}]-a- 7475

{C}avakra
[}]-a-eg·-d(- 7485

{C}straight; upright {LCh,MSA,MV,C}sm¸ti; {C}smara˚a;


{MSA}smarat›; {C}matıti {MSA}sm¸ti-pradh›na
[}r-n(r-Nƒ-ç d- 7466

mindfulness; memory; recollection main mindfulness


{L} ¸˝ivadana {C}remember; be mindful of these thoughts;
[}]-a-b#]-o^-i*-dc-e]n-a- 7486

"Sage's Propounding" (in the area of Vara˚›si rememberance


in the Deer Park) one of the five determining factors (yul nges {MV}sÒpasthita-sm¸ti
nga, pañca-vi˝aya-pratiniyama); for others well-established mindfulness
[}r-nCr( - 7467
see: yul nges
[}]-az#-Ø(e-a- 7487

[}]-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

(rjes dpag gi rtog pa), conceptions arisen


[}r-nCr( -[r-dtn-a-[r-Nœn*≈ -a-[r-d$[-f*[-W#-h· 7468
from inference (rjes dpag las byung ba'i
{MSA,MV}sm¸tyupasth›na; {C}upasthita˙
rtog pa), memory conceptions (dran pa'i
sm¸te; {C}upasthitasm¸taya¯
en-’fn-
{C}sa-¸˝i-nara-n›rı-ga˚›
mindful establishment(s); establishment in
rtog pa), wishing conceptions (mngon 'dod

[}]-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

mindful; {GD:112} application of mindfulness faculty of mindfulness; power of mindfulness


¸˝i-vadana [dX*-d! 1 v$n-W#-i*c-dle 2 h·c-dz#-i*c-dle [}]-ac-i*c-dc-dle-a- 7489

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

many of his sermons


{MSA}sm¸ti-sam›dhy-›di-gu˚a
3 dnf-az#-i*c-dle 4 y(n-W#-i*c-dle
the qualities of mindfulness, meditative Divisions: (1) mindful establishment of body;
stabilization, and so forth (2) mindful establishment of feelings; (3)
mindful establishment of thoughts; (4) mindful
establishment of phenomena

Tenses: future, present, past, imperative 241


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

[}]-ac-dXn-a-x#]-]- [}-# f-[r-dtn- [}-# f*[-V“]-


7490 7503 7516

{C}sm›rayati {MV}samala; {MV}saha-mala {MSA}nirmalat›-yoga


{C}inform defiled; contaminated; stained connected with non-defilement

[}]-ac-dX[* - [}-# f-[r-dCv-]n- [}-# f*[-e]n-


7491 7504 7517

{C}sm›rayati {C}vigata-mala {MSA}amala … pada


{C}inform free from stains; free from defilements stainless place

[}]-b*n- [}-# f-[r-dCv-d- [}-# f*[-a-


7492 7505 7518

{N}sm¸ti {MSA}nirmala; {MSA}mala-vigama; {MSA}amala


mindfulness; memory consciousness{N} {MSA}mal›pakar˝a; {MSA}vigata-mala stainless; undefiled
{GD:524} recollection free from stains; free from defilements
[}-# f*[-[dXr# n- 7519

[}-# f-’f-ac-[e-a- 7506

[}]-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

[}-# f-Nårn-a- 7507

[}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

free from defilements; free from stains


Stainless Light [Rigs ldan pad ma dkar po's
[}-# f-f*[- 7509
{LCh}gandha
commentary on the K›lacakra Tantra]
odor; smell
{MV}amala; {MV}nirmala
[}-# zj‹]-[dr-fr(]- 7523

[}-# fif-a- 7496

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

[}-# d-[r-dCv-d-f*[-a- second of the ten Bodhisattva grounds (sa,


7498

{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

sweet-smelling; fragrant odor


[}-# f-l#-d-ei#n- 7512

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

ask; question {C}fine fragrance

[}-# ;- 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

[}-# f-t]-r*n-an- 7502

[}-# ;z- 7528

{MSA}nirmala; {MSA}vimala
{MSA}do˝a-malinatva stainless; undefiled gandharva
contaminated; defiled; stained Fragrance Eater

Tenses: future, present, past, imperative 242


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

[}-# ;z#-eCr( -∑*c- [}v# - [}r^ -[^-Vµen-]n-


7529 7539 7551

{N}gandharva-nagara involvement {C}›gamya


city of scent-eaters{N}; city of Fragrance {C}thanks to; has come in to; come in to;
Eaters
sC-p#f-v-[}#v-]n- resorting to; when he has entered on; come;
through involvement with a subtle drop{TGP return again; because of; in the course of
[}-# ;z#-E√-^ [dXrn- 7530
25}
[}e* n- 7552

{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

[}-# ;z#-[dXr-NI]- [}e* n-V“]-eg$e-]-


7531

[}v# -d$- 7540 7553

{MSA}gandharva-madhura-gho˝a {LCh,MSA}gha˚˛a pre-eminent among the haughty{DASI 522.2}


pleasant sound of scent-eaters bell
[}e* n-a- 7554

[}-# ;c- 7532


d[*-fy(e-[}#v-d$-a-
{C}mado; {L}darpa
Gha˚˛ap›da [transmission of Cakra] Sa˙vara
gandharva haughtiness; haughty; arrogance
[}n# - 7541
scent eater; odor eater {C}self-conceit
see: dri za Comment: referring to a quality of mind.
{C}parip¸ccha
[}-# ;c-dtn-a- 7533

[}[* - 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

{LCh}pras›da; {MSA}upak›ra on the the chest and is yellow or black.


kindness; grace genitive case
[}]* -a- 7556

[}e^ -t$- 7544

[}]# -[^-e;(-d- 7535

{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

[}e^ -a- 7545

[}]# -e;(-d- 7536

{MV}˝a˝˛ha (1) familiarization


intention to repay kindness
sixth (2) mule
[}z# -# Nœ-*≈ fy*[- 7537

p#e-v*z#-’v-zdX(c-v-[}*v-]n-
[}e^ -a(-n- 7546

gandha-›yatana through familiarization with the yoga of the


odor sense-sphere {MSA}˝a˝ … bhÒmi subtle drop{TGP}
sixth ground
fh]-i#[! N‘-b*n-W#-fX(r-dX! [}-( d- 7558

[}r^ -zw(c- 7547

Definition: object experienced by a nose


{C}Ò˝man
consciousness
lay government official {C}heat; stage of heat; those on the stage of
Comment: This is one of the five divisions of
heat
[}r^ -[^- 7548
external form (phyi'i gzugs): form
see: drod, heat
sense-sphere (gzugs kyi skye mched); (2)
{MSA}sak›Ÿa
sound sense-sphere (sgra'i skye mched); (3)
[}-( dc-R^c-a- 7559

odor sense-sphere (dri'i skye mched); (4) near to


taste sense-sphere (ro'i skye mched); (5) dXr-y$d-W#-b#r-[}^r-[^- {MV}u˝magata
tangible object sense-sphere (reg bya'i skye heat
mched). at the base of the tree of enlightenment{TGP
[}-( dc-R^c-d- 7560
19}
[}z# -# wfn- 7538

[}r^ -[^---i*-dc-zeC-( dc- 7549


Ò˝magata
gandha-dh›tu heat
{C}upasa˙kramitavyam
odor-constituent see: drod, heat
come near to
{C}approaching; think of approaching

[}r^ -[^-sX]# - 7550

{C}upasa˙kr›nta
{C}have approached

Tenses: future, present, past, imperative 243


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

[}[( - e[en-a-dXn- e[en-n$-fy#n-ac-R^c-


7561 7571 7580

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

forbearance (bzod pa); and supreme e[en- z[(en- doen!dØen- p(en-


mundane qualities (chos mchog) {C}prajñ›payitavya; {C}prajñ›payi˝y›mi;
{C}prajñ›yate (=pravartyate = e[en- z[(en- doen!dØen- p(en-
[}[( -R^c-a- 7562
tat-k¸ta-cihna-abh›v›n) {C}aprajñapanıya
impute; designate not impute; not designate
{C}Ò˝ma-ga {C}connot be intimated; cannot be a subject of
{C}should make known; can I make (people)
{C}degree of heat conceive of; is conceived; comes under the wise instruction; inconceivable; should/can not
conceivable; have a conception of be conceived
[}[( -NIf- 7563

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

Comment: This is the second of four levels of


the path of preparation. {LCh}gho˝a
dgv- zh·v!zh°v- dgv- h·v[-
tone; light
[}[( -eb*c-vn-Nœ-*≈ d- 7565
{MSA}prajñapti-m›tratva-parye˝a˚›
thoroughly investigate/examine/research mere x#-e*-en$f-R#-e[rn-
sa˙svedaja imputations/designations the tone of the three letters{TGP 37}
moisture-born
e[en-el#- get ex from sngon 'gro text SW added
7575

[}[( -eb*c-vn-Nœn*≈ -a- 7566

Eng "light" and ex


{C}sa˙svedaja e[en- z[(en- doen!dØen- p(en-
e[]- 7584

{C}moisture-born prajñapti-vastu
basis of designation; basis of imputation {LCh}›sana; {C}up›stara˚a
[}]( -a(- 7567

e[en-el#-doen-y(n-n$-f#-zp[- seat; cushion


{C}u˝na the basis of designation is not feasible to be the {C}coverlet
{C}hot object designated [*z#-h°-[eC-dt(f-a-V®-d‰Xz#-N‘f-N∂≈c-dÌ°en-a-e[]-
e[en- e[en-el#-el]-v-dØ*]-]n-doen-az#-doen [^-do#r-dz#-Nø*r-[^-
7568 7576

Need English for ex.1 {T}


e[en- z[(en- doen!dØen- p(en- -x([-
e[d- 7585
prajñapti; prajñapyate e[en- z[(en- doen!dØen- p(en-
impute; designate; hang imputed existence that one imputes in
er-;e-o^-e[en-az#-el#- dependence upon another basis of imputation e[d! z[*dn! dod! p(dn!
one of the three types of imputed existence put; sow; plant; set; offer; give; cast
basis of designation of the person
according to BJ; for others see: btags yod
e[f- 7586

e[en-a- 7569

e[en-el#z-# e(-n-e](]-az#-h$v-[^-x([-a- 7577

e[en- z[(en- doen!dØen- p(en- e[f- z[(fn- e[fn- z[(fn-


existence in the manner of covering its basis of
{C,MSA}prajñapti; {C}prajñapayate advice; instruction; counsel; preceptual
designation instruction; advisory speech; exhortation
impute; designate; designation{N}; hang;
e[en-el#z-# r(n-]n-eCd^ -a- 7578
imputation; designations
e[f-re- 7587

{C}concept; conception; nominal concept;


nominal existence; conceptual entity; nominal e[en- z[(en- doen!dØen- p(en- e[f- z[(fn- e[fn- z[(fn-
entity; intimation existence from the side of the basis of avav›da
designation
e[en-a-’f-ac-dle-a- 7570
advice; instruction; counsel; preceptual

e[en-el#z-# Nør* -]n-eCd^ -a- instruction; advisory speech; exhortation


7579

{MSA}prajñapti-vyavasth›na
explanation of designation {T} e[en- z[(en- doen!dØen- p(en-
existence right in the basis of designation

Tenses: future, present, past, imperative 244


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

e[f-re-dË*[-a- e[^e-a- e[^r-


7588 7596 7602

e[f- z[(fn- e[fn- z[(fn- e[^e-a-t]- e[^r-! e[^r-! e[^rn! e[^rn!


avav›dasammo˝a poisonous; pernicious; pernicious forces; {LCh}tapas; {C}va˙Ÿa
forgetting the instruction/counsel/advice pernicious entities torment; morification; be tormented; be
scorched; desire; long for
e[fn- 7589
[*-]#! e[^e-a-t]-’fn-en([-t#r-Nœç([-an! „(-d(! {C}lineage
Concerning that [i.e., Vajrakrodha]: because he
e[f- z[(fn- e[fn- z[(fn- kills and expels pernicious entities, he is v$n-n*fn-m-tr-e[^r-d-
advise; counsel krodha (wrathful) {Dor 25a.1/ 234.1} mortification of body and mind{LWT 8.1}
We decided on "pernicious" z[([-an-e[^rn-]n-
e[fn-re- 7590

as the translation of "ma


through being pained by desire{LWT 21}
e[f- z[(fn- e[fn- z[(fn- rungs pa". Do we want
e[^r-‰X[^ -f#-y[-ac-dX-d-v- 7603

{LCh,C,MSA,MV}avav›da; {C}upadeŸa "pernicious" for "gdug pa"


advice; instruction; counsel; preceptual also? SW added this record zy[- zy[- y[- y[-
instruction; advisory speech; exhortation
{C}va˙Ÿasya-anupacched›ya
e[^e-a-t]- 7597
{C}teaching
{C}so that the lineage should not be interrupted;
e[fn-re-dË*[-a- 7591
to insure the non-interruption of the lineage
e[^e-a-
e[^r-‰X]^ -f#-y[-ac-dX[* -ac- 7604
avav›da-sa˙mo˝a; avav›dasammo˝a poisonous; pernicious
forgetting the [*-]#! e[^e-a-t]-’fn-en([-t#r-Nœç([-an! „(-d(! {C}va˙Ÿasya-anupacched›ya
advice/instruction/counsel/preceptual
Concerning that [i.e., Vajrakrodha]: because he {C}so that the lineage should not be interrupted;
instruction/advisory speech/exhortation;
kills and expels pernicious entities, he is to insure the non-interruption of the lineage
forgetfulness
krodha (wrathful) {Dor 25a.1/ 234.1}
e[^r-z[*en- 7605

e[fn-re-]([-ac-dX[* -a- 7592


We decided on "pernicious"

{MSA}avav›da-gr›haka as the translation of "ma supporting rafter


receive advice/instruction/counsel/preceptual rungs pa". Do we want e[^r-z[*en-[(]-d*X[-]^n-a-q-dz#-fh]-i#[!
instruction/advisory speech/exhortation; one "pernicious" for "gdug pa" That which can perform the function of
who receives...
also? SW added this record supporting a rafter is the definition of pillar.

e[fn-re-a- 7593

e[^e-a-[r-N“e# -N∂v&ç -fr-a(z-# [e(]-az#-]r-[^-n(r e[^r-d-


7606
7598

e[f- z[(fn- e[fn- z[(fn- {MSA}upatapta; {MSA}d›ha


the preceptual lineage; preceptual -d- tormented; mortify
[‰a-dam-fla] n(r- n(r- n(r- n(r-
e[^r-dz#-vn- 7607

Comment: This is one of the two types of {C}vy›da-sarıs¸pa-k›nt›ra-madhyagata


‰a-dam-flas, the other being the bookish {C}be in the middle of a wilderness infested {MSA}t›pana-karman
lineage (gzhung pa ba). with venomous vipers karma of torment

e[fn-a- e[^e-a-[r-c#-[˚en-[r-
7594 7599

e[^r-dc-dX[* -a- 7608

{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

vi˝a; {C}›Ÿıvi˝a; {MSA}pradu˝˛a


e[^r-! e[^r-! e[^rn! e[^rn!
poison; misery e[^r-! e[^r-! e[^rn! e[^rn!
See: dug, poison torment; be tormented; be scorched; desire;
torment; be tormented; be scorched; desire; long for
{C}viper; resemblence to a poisonous snake long for
l*-v-e[^e-a-zj‹]-a- [*n-”(-Ë*-vn-f*z#-z([-zsC(n-an-de*en-h‹e-t#r-e[^
holding a poisonous attitude in one's heart{TGP rn-o*-
77} that [pledge-mudr› of Great Vajradhara] burns
i(]-f(rn-e[^e-y*]-t#n-f#-zdX^r- and torments obstructors by emanating fire-light
from the vajra, {Dor 29a.2/ 241.2}
the great poisonous afflictions do not arise{PGP
e[^rn-ac- 7611
108}
Doesn't gdugs of ex. 3 meaning
{C}tapati
umbrella or parasol?? {T}
{C}pained; tormented; scorched; {VM}
tormented [by]

Tenses: future, present, past, imperative 245


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

e[^v- e[^v-dXz-# ‰X[^ -W#-l#r- e[(]-f#-;-dc-


7612 7624 7637

{MSA}(Ωdam}: damayet {MSA}vineya-sa˙t›na-k˝etra {N}avaŸya; {C}avaŸyam; {C}ni¯sa˙Ÿayam;


discipline field of the continuum/line of trainees {C}niŸcayena; {C}nirdeŸa (=niyatam = tasya
te pratirÒpo 'yam upadeŸa¯); {MSA}niyatam
e[^v-d- e[*dn-
7613 7625
unquestionably; undeniably; definitely{N}
{C}(it is) of necessity; in all circumstances;
{C}vinayana; {MSA}vinaya; {MSA}vineya put; sow; plant; set; offer; give; cast without any doubt; in all certainty; exposition;
discipline; disciplining
e[(en- disquisition; description
7626

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

impute; designate; hang


you should definitely seek wisdom{LRC}
Ø(en- Ø(en- Ø(en- Ø(en-
e[(r- 7627

e[(]-f#-;-dc-eCd^ -a- 7638


{MSA}yath›-vineya˙ vinayop›ya-bodha¯
realize the method of disciplining exactly {LCh}mukha
amoghasiddhi
according to the discipline {T} face
Amoghasiddhi {STTS}; p.n. of a Buddha
e[(r-e#-N‘-Ì°c-z([-p#e-N´f( -a- 7628

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

{MSA}vineya-dh›tu advise; counsel


realm of discipline
e[(v-a- 7640
›di
beginning; first (in a list)
e[^v-dz#-dX-d-v-[^n-pfn-t[-[^-i*-dc-e]n-a- 7617

{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

trainee {MSA,MV}›tman; aham; {MSA}sva; {C}ahu;


{C}hu (=aham); ›tma {GD:594}; ›tm›
one to be disciplined ›di self; I [can be used to refer to oneself];
e[^v-dX- 7620
beginning; first (in a list) nature; entity

{MSA,N}vineya e[(]- 7634


[*-Vøc-[^n-en$f-z[n-az#-d[e
noun: trainee{N}; disciple
e[(]! z[(]! do(][! p(][! zu#e-Ø*]-[(]-[^-t#-x([-[f!
verb: tame; discipline; subdue
How could the world exist in fact, With a
verb: cause to come out; expel; recite; take
enr-d-z[^n-az#-y*[-[^-dX-dz#-e[^v-dX- out nature passed beyond the three times ...?
special trainee of Guhyasamaja (tarik›lyavyativ¸tt›tm› loka evam kuto
noun: evil spirit causing disease; possession [as
'rthata¯) [NPG, vs. 63]
by a devil]
e[^v-dX-u#-Vø-d-dl#]-[^-y(n-Nø]( -a- 7621

Comment: it is said that in general "self,"


Check tense {T}
"person," (gang zag, pudgala) and "I" (nga,
dNø]- Nø]( - dNø][- Nø]( [-
e[(]-ac-dXz-( aha˙) are equivalent, in the particular
7635

{MSA}yath›-vineya-dharma-deŸana context of the selflessness of persons "self"


teach doctrines according to the trainee['s {C}›pattitavya˙; {C}pattitavya˙ and "person" are not at all equivalent and do
capacity] {T} one should expel; one should recite not at all have the same meaning. In the term
{C}should be repeatedly recited "selflessness of persons," "self" refers to a
e[^v-dX-e[^v-dc-[qz-d- 7622
falsely imagined status that needs to be
e[(]-f#-zhv-dc- 7636
refuted, whereas "persons" refers to existent
{MSA}vineya-durvinayatva
discipline those who are difficult to discipline; {C}avaŸyam
{T} trainees who are difficult to tame unquestionably; undeniably
{C}(it is) of necessity; in all circumstances;
e[^v-dX-z[^]-ac-dX[* -az#-y(n-Nø]( -a- 7623
definitely

dNø]- Nø]( - dNø][- Nø]( [-


{MSA}viney›varjaka-dharma-deŸakatva
teach the doctrine that causes trainees to
aspire

Tenses: future, present, past, imperative 246


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

d[e-ŒX]* - d[e-e#-e]n- d[e-e#n-


7644 7653 7665

{LCh}adhipati-pratyaya {C}›tma-sth›na {MV}svaya˙


empowering condition; dominant condition abiding in the self by me; I [did something ...]{BJ 28.1}
cr-e#-p%r-f(r-f-x#]-az#-d[e-ŒX*]-f#e-[dr-[r-[ {C}standing in the self
d[e-e#n-d[(e-a-pfn-t[-x(rn-n$-eor-d- 7666

d[e-e#-d- 7654

f#en-ŒX*]-e;$en-v-dØ*]-]n-Nœ≈*n-az#-Ø(e-a- eor- eo(r- dor- p(rn-


[r-dCv-l#r-f-z„^v-dz#-c#e-a! {N}›tmıya; ›tmiya˙ {C}sarva-sattva-aparity›gin
mine{N}; the “mine”
a knower which is free from conceptuality and I completely abandon all possessions
non-mistaken that is produced in dependence er-l#e-dt(n-f-x#]-a-[*-]#-[*z#-d[e-e#-d-f-x#]! {C}one who never abandons all beings
upon its own uncommon empowering condition, That which is fabricated is not its 'mine'. (yattu
d[e-e#n-]#-p(d-ac-dX-d-r*n-ac-p(d-Nø-* 7667

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

p%]-f(r-dz#-d[e-ŒX*]! {C}durlabdh› me l›bh›


›tmıyam rÒpam {C}it is indeed a loss to me and not a gain
Div.: (1) uncommon empowering condition; (2)
the entity that is the “mine”; the innermost
common empowering condition
d[e-[ez- 7668
entity
one of the four types of conditions (rkyen);
for others see: rkyen er-l#e-[r(n-a(-er-e#-d[e-e#-dz#-r(-d(-x#]-a-[*-]#-c {MSA}svaya˙-rata

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-te-e#-Nø]( -a- 7671


basic element of self
{C}sva-›tmabh›va; {MSA}›tma-bh›va
d[e-e#-f*[-a- 7658
entity of the self; my entity dNø]- Nø]( - dNø][- Nø]( [-
{C}its own body
{MSA}a-mama our teacher [Buddha]

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

related in the sense of being one essence


{C}›tma-bh›va-Ÿarıra
self base; self-base See next entry
{C}physical personality
d[e-e#c- d[e-et#e-zdCv* -
7661 7674

d[e-e#-[(]- 7650

{C}mamat›; {N}›tmıya t›d›tmya-sa˙bandha


{MSA}sv›rtha
mine{N} related in the sense of being one essence;
one's own welfare; one's own purpose
{C}sense of ownership related as the same essence

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

view of being of one essence with that


d[e-e#-z[^-b*n- 7652

{C}mamat› Check definition (2nd half) is it


aha-sa˙jñ› {C}sense of ownership 'grel or 'brel?? {T}
conception of "I"
d[e-e#c-zj‹]-a- 7664

e;$r- zj‹]- d;$r- ;$rn-


{N}mama-k›ra
conception of mine{N}

Tenses: future, present, past, imperative 247


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

d[e-i#[- d[e-i#[-y*]-a(- d[e-o^-Vø-d-](c-d-gf-


7675 7684 7695

{C,MSA}svayam; {C}sat; {C}›tmaka; d[e-i#[-y*- {MSA}bhr›nti-m›tra … ›tma-darŸana


{C}›tmika; {MSA}›tman; {MSA}sv›tman the mere illusion of a view of self
{C}mah›tma; {MSA}mah›tmat›;
[self-ness]; essence; nature; entity {MSA}m›h›tmya
d[e-o^-Vø-d-v-n(en-a-[r-fh$rn-ac-V“]-a- 7696

{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

A great being whose name has the letter ‘fi’


d[e-o^-Vø-dz#-sX]# -t#-v(e-[ee-a- 7697

{MSA}svayam-›jñ›rtham get pg # for ex from A's


in order that the entity may be thoroughly Rite {MSA}›tma-d¸˝˛i-vipary›sa-parti˝edha
known {T} negate the mistaken view of self
d[e-i#[-u#-dl#]-[^- 7685

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

freedom from the view of self


{L}svapu˚ya {C}›tm›k˝ı˚o
d[e-o^-z[^-b*n- 7699

own merit {C}one whose self is extinct (?)


{C}aha-sa˙jñ›; {C}›tma-sa˙jñ›
d[e-i#[-W#n-Nœ-*≈ d- 7679

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

p(d!zp(d- zp(d- p(d- zp(dn- {MV}›tma-pratibh›sa


{MSA}›tmani buddh›Ÿaya-pr›pte¯ {MSA}›tman … para appearance as a self; appear as a self
because of obtaining the thought of the Buddha self and other
d[e-o^-Ï(rn-a-v-n(en-a- 7701

by oneself
d[e-i#[-z[^v- 7689

Ï(r- Ï(r- Ï(rn- Ï(rn-


d[e-i#[-et#e- 7681

vinayan bhavam {MV}›tma-moh›di


ek›tman {C}discipline yourself! obscuration with respect to self, and so forth
one essence
d[e-o^-fr(]-ac-l*]-az#-el#-]#-n*fn- d[e-o^-zj‹]-a-
7690 7702

{GD:284} identity of being


{MV}›tm›bhiniveŸa-vastu citta˙
d[e-i#[-et#e-a- 7682
e;$r- zj‹]- d;$r- ;$rn-
the basis which is conceived to be the self is the
{C,MV,MSA}›tma-gr›ha; ›tma-k›ra;
eka-›tman mind {T} {MSA}›tmato g¸h˚›ti
same essence conception of self; conceive as a self
d[e-o^-Vø- 7691

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

mah›tma; m›h›tmya view of self; view as a self


great being; great essence {MSA}›tma-gr›hasy›Ÿraya¯
d[e-o^-Vø-d- 7692
pañcop›d›na-skandh›¯
x#-e*-,Z-f#r-d[e-i#[-y*! the five appropriated aggregates that are the
A great being whose name has the letter ‘fi’ dVø- Vø- dVøn- Vø(n- basis for the conception of a self
get pg # for ex from A's {MSA,MV}›tma-d¸˝˛i; {C}›tma-d¸˝˛ika;
d[e-o^-zj‹]-az#-Ø*]-Nårn-az#-sXc# - 7704

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

through abandoning the basis of the conception


of self
dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ -
d[e-o^-v(e-ac-zj‹]-a- 7705

{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

Tenses: future, present, past, imperative 248


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

d[e-Vø- d[e-[*c-z[^-b*n- d[e-Nåd( n-


7706 7718 7730

dVø- Vø- dVøn- Vø(n- aha-sa˙jñ›; aha-sa˙jñı {C}pratibh›ti


conceive as a self; conception of a self; one personal inspiration
{MSA}›tma-d¸˝˛i
who conceives of a self {C}flashes in to my mind; inspire; it is clear; is
view of a self
intelligible; may you become clear; it becomes
d[e-Vøz-# de-yen- 7707
clear; lighten up (the mind); intelligibly; appears
d[e-d[*-x#]- 7719

d[e-zdCn- 7731

dVø- Vø- dVøn- Vø(n- {C}su-sukham


›tma-d¸˝˛i-v›san›; ›tmad¸˝tiv›san› {C}remains at ease adhipatiphala
predispositions of the view of self possessional effect
d[e-z[^-b*n- 7720

Comment: There are four types of


d[e-f-fy#n-a- 7732

predispositions in Ge-luk-fla explanations of aha-sa˙jñ›; aha-sa˙jñı


Mind-Only (sems tsam): predispositions of conceive as a self; conception of a self; one {C}an›tmat›
[perceptions of] similar type (rigs mthun
gyi bag chags); predispositions of who conceives of a self no self; selfless; non-self
verbalization (mngon brjod kyi bag chags,
d[e-f*[- 7733
abhil›pav›san›); predispositions of the
d[e-]#-;e-a-pfn-t[-;[-[(- 7721
view of self (bdag lta’i bag chags,
›tmad¸˝tiv›san›); predispositions of the {LCh,C,MSA,MV}nair›tmya; {C}nir›tmaka;
branches of cyclic existence (srid pa’i I have exhausted all contaminations {MSA}nir›tmat›; {C}nir›tmya
yan lag gi bag chags, bhav›ºgav›san›.
[self-not exist]; selflessness; selfless
d[e-dNø[( - d[e-]#-nrn-‰Xn-n$-zR^c-c(-
7708 7722

{C}without a self; is nothing of itself


{C}›tm›nukar˝i; {C}›tmotkar˝a {MSA}aha˙ buddho bhavi˝y›mi y(n-W#-d[e-f*[-
{C}exalting himself; exaltation of self I will become a Buddha selflessness of phenomena
d[e-dNø[( -a- d[e-az#-ŒX]* -
7709

y(n-pfn-t[-Nø(r-l#r-d[e-f*[-a-
7723

{C}›tmotkar˝a˚a {LCh}adhipati-pratyaya all phenomena are empty and selfless


{C}self-exaltation empowering condition
d[e-f*[-a- 7734

See: bdag rkyen


d[e-[r-dtn-a- 7710

{C,MSA,MV}nair›tmya; {C,MSA}an›tman;
d[e-az#-zdCn-d$- 7724

{MV}s›tmaka {C}nir›tmatva; {MSA}an›tmat›;


{MSA}nir›tmaka
having a self; with a self adhipati-phala
[self-not exist]; selflessness; selfless
dominant effect; empowering effect
d[e-[r-d[e-e#c-y(n- 7711
{C}without a self; absence of self; is nothing of
one of the five types of effect ('bras bu); for itself
{C}ahu-mahya (=aha˙k›ra-mamak›rau) others see: 'bras bu
d[e-f*[-a-fr(]-ac-Ø(en-a- 7735
{C}I and mine
d[e-a(- 7725

d[e-[r-el]- 7712

{MSA,MV}›dhipatya; {MSA}adhipati Ø(en- Ø(en- Ø(en- Ø(en-


{MSA}sva-para; {MV}›tma-para decisive condition; sovereignty; owner; master {MSA}nair›tmy›bhisamaya
self and other get ex from r D o r 'grel clearly realize selflessness; clear realization of
selflessness
d[e-[r-el]-fif-a-i#[- 7713

d[e-a(---ŒX]* - 7726

d[e-f*[-a-fy(e-e#-d[e-i#[- 7736

{MSA}›tma-para-samat› {MSA}adhipati … pratyaya


{MSA}nair›tmy›tmakatva (agra-)
sameness of self and other dominant condition
essence of the highest selflessness
See: bdag rkyen
d[e-[r-el]-fif-az#-n*fn-i#[- 7714

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

d[e-a(z-# zdCn-d$- 7728

{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-d[e-e(-NIf-[^-sX]# -t#-v(e-e(- 7739


proprietary effect
{MSA}›tma-para-sukha one of the five types of effect ('bras bu,
phala); for others see: 'bras bu {MSA}an›tmany ›tmeti vipary›sa¯
happiness of self and other
mistakenly think that the selfless is a self
d[e-[r-dnf-a-fp%]-a- d[e-a(c-zj‹]-a-
7717 7729

d[e-f*[-a-v-zj‹]-a- 7740

{C}sam›n›bhipr›ya e;$r- zj‹]- d;$r- ;$rn-


thought that is concordant with mine {MV}adhipatitva-gr›ha e;$r- zj‹]- d;$r- ;$rn-
{C}they are of like intention with me conception of sovereignty/ownership {MV}›tm›sad-gr›ha
conception of selflessness

Tenses: future, present, past, imperative 249


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

d[e-f*[-az#-Vø-d$- d[e-zj‹]- d[^[-


7741 7755 7765

{N}nair›tmya-darŸana d[e-o^-zj‹]-a- {MSA}m›ra


view of selflessness{N} Demon
{LCh}›tma-gr›ha; aha˙k›ra

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

Divisions: (1) artificial conception of self; (2)


innate conception of self
{MSA}parikalpa-m›tr›rtho 'n›tm›rtha¯ el(f- zu(fn- dt(f- y(fn-
the meaning of selflessness is [the same as] the
d[e-Ô·en- 7756
{C}sarva-m›ra-pramardin
meaning of conception-only {T} Sarva-m›ra-pramardin [p.n. of a Buddha]
Ô·en- Ô·en- Ô·en- Ô·en-
d[e-f*[-az#-’f-a-dN´f( -a- 7744

d[^[-W#-N“-* 7768

self perfection/completion
dN´(f- N´(f- dN´(fn- N´(fn- {C}m›ra-sen›
d[e-l#- 7757

{MSA}an›tm›k›ra-bh›vana group of demons; army of demons


meditation on the aspects of selflessness {C}›tma-Ÿ›nta {C}diabolical army; M›ra's army
{C}tranquil in himself
d[^[-W#-e]n- 7769

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

{C}to shatter M›ra's realm


d[e-v-[e(rn-n$-en(v- 7760

sÒk˝ma-nair›tmya
d[^[-W#-sXe( n- 7771

subtle selflessness please pay heed to me {VM}


{C}m›ra-pak˝ika; {C}m›ra-pak˝o
d[e-f*[-f- 7748

faction of Demons; demonical faction


d[e-v-[e(rn-n$-en(v-]#! {C}partisan of M›ra; M›ra's host
Tantric siddh›, one of the nine wives of Marpa
h‹e-v-NI]-eo[-t#r-[(]-r*n-ac-zj‹]-a-[r-dtn-
d[^[-W#-sXe( n-zR^c-d- 7772

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#-dX]# -R#n-dc√dn-a-x#]-a- 7773


45a2./ 273.2}
{MSA}›tma-parinirv›˚a fix tab space in Tib ex 1
{C}m›ra-adhi˝˛hita
personal nirv›˚a; nirv›˚a for oneself
d[e-v-yen-a- 7761
{C}beset by M›ra; under M›ra's influence
d[e-fh]- 7751

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

e;$r- zj‹]- d;$r- ;$rn-


it should be carefully taken to heart{MSI 514}
*›tmagr›ha {C} m›ra-k›yik›-devat›
d[n-a- 7763
conception of self gods included within hosts of Demons

d[e-zj‹]-W#-de-yen- {C}M›ra's hosts


7753

d[z! z[*[! d[n! [*[!


d[^[-W#n-zy#r-d- 7776

e;$r- zj‹]- d;$r- ;$rn- {MSA}prerita


{Thumi} to drive; to chase {C}m›ra-bandhana
predispositions/latencies of the conception of
d[^e-Nån( - bonds of Demons; demonical bonds
7764
self

d[e-zj‹]-R#-ze(e-d[*]- 7754

[burn-incense]; burning incense; incense


true cessation of the conception of selflessness

Tenses: future, present, past, imperative 250


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

d[^[-W#n-zu(fn-a- d[^]- d[*-y$r-


7777 7790 7800

el(f- zu(fn- dt(f- y(fn- sapta parıttaŸuba


seven Little Bliss
{C}m›ra-vidhva˙sana
destroyed by Demons; oppressed by Demons N“*-d[^]- d[*-y*]- 7801

{C}the danger of being ruined by M›ra Dharmakırti's Seven Treatises on Valid


Cognition great bliss
d[^[-W#n-dX]# -R#n-dc√dn-a-x#]-a- 7778

D√(-c#e-d[^]-[^-[dX*-d- d[*-fy(e- 7802

{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

"Valid Cognition" from


d[*-fy(e-[}v# -d$-az#-v$en- 7803

m›ra-vacana "Prime Cognition"; {PH}


spoken by a Demon; speech of a Demon; make sure #s 1-10 in Gha˚˛›p›da's system of Cakrasa˙vara
demonical speech
d[*-fy(e-v^-$Z ,#-dz#-v$en- 7804
dictionary?; add "sde bdun"

d[^[-E√-^ dg]- 7780


as separate entry?
LÒhip›da's system of Cakrasa˙vara
d[^]-t$-Ì-d[^]- 7791
violent evil n›gas
d[*-[r-N“e^ -dN®v-y*]-a(-l#-d-p(d-dX- 7805

d[^[-N“e# -t]- 7781

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[*-[r-N“e^ -dN®v-l#-d- 7806

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[^]-f*n-‰X[^ -W#-dc-R#- 7794

{C}m›ra namucı-sapak˝o {MSA}sukhena vimukt›¯


demons along with their factions {C}anusapta˙ (va˙Ÿo)
free from happiness
{C}M›ra together with his host {C}(lineage) for seven generations backwards
d[*-z[([- 7808

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

purification by way of descent of ambrosia bliss; pleasure; happiness; abiding{LG}; easy


(to understand){BJ 8.2} {C,MSA}sukha; {C,MSA}sukhita;
d[^[-Ì‹-zd*dn-N∂r≈ - 7786

{C}ease; happily; happy; at ease; a happy {C}sukhat›m; {C,MSA}saukhya;


destiny {MSA}Ÿl›k˝˚ya; {C}sugatim; {C}sugat›m;
N∂≈r- N∂≈(r- N∂≈rn- N∂≈(rn- sukh›
purification by way of descent of ambrosia
d[*-y*]- bliss; pleasure; happiness; abiding{LG}; easy;
easy to understand{BJ 8.2}
great bliss
d[^[-Ì‹z-# [dXr# n- 7787
{C}ease; happily; happy; at ease; a happy
eC^d-d[*-Ôn-et#e- destiny
{C}am¸ta-dh›tu one substantial establishment and abiding
d[*-d-Nœ[*≈ -ac-dX[* -a- 7811

Deathless Realm (?)


d[*-zeC-( 7797

{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

{C}the door of the Deathless Element


{MSA}saukhyotp›da
d[^[-x#-[f- sugati-gamana
7789
create happiness
go to a happy rebirth
tutelary demon
d[*-‰Xn- 7799

Comment: a pejorative expression, dismissive


of a "tutelary deity" (yi dam). { P H } Ÿubak¸tsna
added comment Vast Bliss

Tenses: future, present, past, imperative 251


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

d[*-d-dNœ[*≈ -a- d[*-d-’f-a-en$f- d[*-dc-e]n-a-


7813 7827 7840

dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ - {MSA}trividha˙ sukha(˙) {MSA}sukha-vih›ra


three aspects of bliss; threefold bliss blissful abode; abide happily
{MSA}hit›vaha; {MSA}sukh›hit›vaha

d[*-d-s$]-n$f-h·en-a- d[*-dc-e]n-n(-
7828 7841
produce happiness

d[*-d-t]- 7814

{MSA}sukha-sa˙patti {MSA}sukha˙ viharati


completion of bliss; marvelous bliss abide happily
sukh›vatı

d[*-d-D√-]-f*[-a- d[*-dc-dX[* -a-


7829 7842
Sukh›vatı [name of a Buddhist Pure Land];
Blissful Place; Blissful Pure Land; Land of
Happiness; the Blissful highest happiness; unsurpassed happiness {C}sukha-›vaha; {MSA}(Ωsukh): sukhayati
make happy
d[*-d-et#e-a- d[*-d-fr-d-
7815 7830

{C}source of happiness
yogak˝ema {MSA}bahu-sukha
d[*-dc-v(e-ac-zj‹]-a- 7843

security; one abiding much happiness


e;$r- zj‹]- d;$r- ;$rn-
d[*-d-y$r-d- d[*-d-xr-f-x#]-N“e^ -dN®v-d-xr-f-x#]-az#-h·
7816 7831

{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

feeling that is neither happiness nor suffering


d[*-d-y*- 7817

{MSA}saugatı; sugata
d[*-d-en$f- 7832

{MSA}sukha … mahat One Gone to Bliss [epithet of Buddha]


great happiness {MSA}sukha-traya
d[*-dc-eb*en-W#-dNø]-a- 7845

three happinesses; three blisses


d[*-d-y*-l#r- 7818

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

d[*-dz#-’f-a-dN´d&ç -a- 7835

steadfast by way of great happiness


sugata
d[*-d-ifn-n$-fXr( -d- 7821
dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n- [happy-ly-went]; One Gone to Bliss; Well-gone
{C}sukhopad›na One; an epithet of Buddha
{MSA}sukh›nubhava
d[*-D√e-o^- 7848
establish the aspect of happiness; {T}
experience bliss; experience happiness
establishment of bliss
d[*-d-i*-dc-N´d&ç -az#---dnf-a- 7822
{C}that which makes happy; what brings {C}sukhena
happiness; that which bestows ease easily; happily
dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n- {C}quickly
d[*-dz#-Vµe-az#-dnf-a- 7836

{MSA}sukhopasa˙h›r›Ÿaya
d[*-[dXrn- 7849

a thought that is established in bliss {MSA}sukh›dhy›Ÿaya


special thought of bliss Day-yang ("Blissful Melody") College of
d[*-d-zp(d- 7823

Dre-flung Monastic University


d[*-dc- 7837

p(d!zp(d- zp(d- p(d- zp(dn- d[*-zdXr^ - 7850

{MSA}sukham eti {C}sukha; {C}sukhita; {C}sugat›m;


{C}sugatim; {C}sukhatam; {C}sv-asti; zdX^r- zdX^r- dX^r- dX^r-
attain happiness
{C}k˝eme˚a
Ÿambhu
d[*-d-[r-f#-zdCv-dz#-[e(rn-a-i#[- 7824
happily; blissfully
Bliss-Arising
{C}ease; pleasure; happiness; happy; at ease; a
{MSA}sukh›viyog›Ÿayatva Comment: also known as maheŸvara or Ÿiva.
happy destiny; securely; safely
thought that is not free from bliss Gung-tang reports that Maheshvara (Great
d[*-dc-dË([- 7838
Lord) is called "Bliss-Arising" not because he
d[*-d-[r-f#-zdCv-dz#-’f-a- 7825
himself becomes blissful in dependence upon

{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

Maheshvara is called a source of joy.


{MSA}sukha-saumanasya-bahula {MSA}su-sukha … vih›ra; {MSA}sukha-vih›ra
great bliss and mental happiness blissful abode

Tenses: future, present, past, imperative 252


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

d[*-v-de-x([- d[*]-a- d[*]-ac-eCd^ -a-


7851 7863 7875

{MSA}sukh›pramatta {MV,MSA}satya satya-siddhi; satyasiddha


predisposed to happiness; predispositions to truth; reality [i.e., what exists the way it true establishment; truly existent; truly
happiness appears] established; name of school founded by
Harivarman; existence
d[*-v*en-n$-dR#[-a- 7852
[dX*-d! 1 q^]-Ô·d-d[*]-a! 2 [(]-[f-d[*]-a! one of the eight types of object of negation
Divisions: (1) conventional truth; (2) ultimate (dgag bya) in the Pr›saºgika system (and one
dR#- dR#[- dR#n- R#n- truth of five in Sv›tantrika); for others see: dgag
{C}k˝ema-karin bya
d[*]-a-fr(]-Ø(en- 7864

make happy
d[*]-ac-eCd^ -az#-N‘r-d- 7876

{C}makes us seek the safety of Ø(en- Ø(en- Ø(en- Ø(en-


d[*-eb*en- 7853
saty›bhisamaya N‘r- N‘r- N‘r- N‘r-
clear realizer of the truth; clear realization of appearance of true existence{Lati}
sugata the truth
d[*]-ac-eCd^ -an-Nør( -d- 7877
One Gone to Bliss; Well-Gone One; an epithet definition of path of seeing (mthong lam)
of Buddha; the One Gone to Bliss (an epithet of
d[*]-a-ei#n- 7865
Buddha) empty of being truly established

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

{MSA}d¸˝˛a-satya; {MSA}satya-darŸana satyasat


satya; tattva see the truth true existence; truly existent; truly established
truth; true
d[*]-a-[r-dXr-y$d-W#-sXe( n-[r-fp%]-a-[r-’f- d[*]-ac-en$r-d-
7867 7880

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

the truths and the harmonies with


d[*]-eCd^ -W#n-Nør( -a- 7857

enlightenment {C}prati-satyam
emptiness of true establishment
d[*]-a-’f-t]- with respect to the individual truths
7868

{C}for each Truth


d[*]-i#[- 7858

having the aspect of the truths


d[*]-f*[- 7882

essence
d[*]-a-dl#-a(- 7869

dË([-[^-f*[-az#-d[*]-i#[- {MV}catu¯-satya; {MV}satya-catu˝˛aya


not truly existent

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[*]-az#-dX]# -R#n-c√dn- existence; (2) innate conception of true


7872

d[*]-N‘r- 7861
existence
{C}satya-adhi˝˛h›na
d[*]-zj‹]-q^]-doen- 7884

N‘r- N‘r- N‘r- N‘r- {C}magical power of enunciation of truth;


appearance of true existence{Lati} sustaining power of Truth; Act of Truth
e[en- z[(en- doen!dØen- p(en-
d[*]-az#-h‹e- 7873

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

Tenses: future, present, past, imperative 253


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

d[*]-zj‹]-Vµ]-Nœn*≈ - f[^[- f[^]-[^-x*-b*n-a-Nå]≈ -[}rn-]n-


7886 7900 7913

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

without fully loosening the channel knot at the


{MSA,MV}sÒtra; {MSA}sÒtr›nta;
the four truths heart{TGP 31}
{C}sa˙k˝ipte˚a
f[^[-a- 7901

d[*]-dl#z-# y(n-zw(c- sÒtra; discourse; short sentence; axiom;


7888

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

d[*z-# ‰X-^ 7890

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

d[(e- these are the three baskets (tripi˛aka) of the


7891

e;$r- zj‹]- d;$r- ;$rn- Buddhist canon


{C}sarva-asti {C}upan›ha
f[(-[r-N∂c(≈ -d- 7917

{C}all that is his {C}emnity

d[(e-t#r-x([-a- f[^]- N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[-


7892 7905

putting this together with a sÒtra; associating


{C}svata¯ sa˙vidyam›na front; fore part; in front this with a sÒtra
{C}his own
f[^]-dNœ[*≈ - 7906

f[(-N“-* 7918

d[(e-a-q^]-eo(r- 7893

dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ - {LCh,MSA}sÒtr›nta; {MSA}sutra


eor- eo(r- dor- p(rn- generation in front sets of discourses
{C}sarva-ty›ga
f[(-N“-* [e(rn-zeCv* - 7919

f[^]-R#- 7907

renounce/cast away/give away all possessions


{C}renounce everything {C}puratas dqCv- zeC*v- dqCv[- zeC*v[-
d[(e-a-pfn-t[-eo(r- 7894
{C}in front (of); before sa˙dhinirmocana-sÒtra
Sa˙dhinirmocana-sÒtra; SÒtra Unraveling the
f[^]-R#n-dVøn- 7908

eor- eo(r- dor- p(rn- Thought; P774, Vol. 29]


{C}sarv›sti-ty›gin {C}puratas-k¸ta Comment: Title of a third-wheel sÒtra
renounce/cast away/give away all possessions {C}noble; revered; accompanied; attended considered to be definitive by the Mind-Only
{C}one who gives up all he has School.
f[^]-R#n-dVøn-o*- 7909

f[(-N“-* ‰X]- 7920

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

[P5521, Vol. 108]


f[rn-x([- 7896

f[(-N“-* [r-z[^v-d-[r-y(n-fr(]-a- 7921


{C}puratas
{C}snigdha in front [of]; in the presence [of]
{C}soaked with moisture; pliable; glossy; fresh {C}in front (of); before {MSA}sÒtra-vinay›bhidharma
Discourses, Discipline, and Higher Knowledge
f[d-fv- 7897
[W#v-zw(c-f[^]-[^-dNœ≈*[-a-/ f[^]-dNœ≈*[- these are the three baskets (tripi˛aka) of the
generation of a ma˚˜ala in front [of oneself] Buddhist canon
{C}pattra (=par˚a)

f[^]-[^-zeC-( l#r- f[(-N“-* [r-[dXrn-W#n-dNI[-az#-N“-* v-n(en-a-


7911 7922
{C}leaf; petal

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

Tenses: future, present, past, imperative 254


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

f[(-N“-* a- f[(-fj[-a- f[(c-dNø]-


7923 7934 7948

sautr›ntika probably: Sautr›ntika; possibly: Buddha dNø]- Nø]( - dNø][- Nø]( [-


SÒtra School; Follower of SÒtra [literally: SÒtra-maker; SÒtra-takers]{LG}
brief indication
dX*-f[(-ei#n- f[(-dl#]-[^- 7935

f[(c-dNø]-a- 7949

the two, Great Exposition School and SÒtra


{C}yath›-sÒtram
School [the two Hınay›na tenet systems,
in accordance with the sÒtra dNø]- Nø]( - dNø][- Nø]( [-
according to Ge-luk-ba]
{C}in harmony with the sÒtra {MV}sam›sa-nirdeŸa
one of the four main Buddhist tenet systems,
brief explanation
according to the Ge-luk-ba school
f[(-x#-N“-* v-n(en-az#-y(n- 7936

f[(c-dNø]-a-x#]- 7950

f[(-N“-* Nå[(≈ -az#-[d$-f-cr-‰X[^ -a- 7924

{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

f[(-N“-* Nå[(≈ -az#-[d$-f-cr-d‰X[^ -a- 7925


doctrines of sÒtras and so forth

f[(-vn-u#-Nœ[-zdXr^ -d-dl#]- dN“^- N“^[- dN“^n- N“^n-


7938

Nå≈[- Nå≈([- Nå≈[- Nå≈([-


sautr›ntika-sv›tantrika-m›dhyamika short form condensation
zdX^r- zdX^r- dX^r- dX^r-
SÒtra Middle Way Autonomy School
f[(c-dN“-^ 7952

{C}(ity-›diko) yath›-sÒtram
f[(-N“-* Nƒ-ç d- 7926
{C}according to the sÒtra {MSA}sam›sa-sa˙graha

f[(e- short form; condensation


7939
sÒtrav›din
Proponent of SÒtra [=Sautr›ntika?]
f[(c-dN“-^ ]- 7953

{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

f[(-N“-* v-n(en-a- 7928


suitable as hue
definition of color (kha dog) {MSA}sam›sa-sa˙graha
{MSA}sÒtr›dika
short form; condensation
f[(e-N‘f^ - 7941
sÒtras and so forth
f[(c-dN“n^ - 7955

f[(-N“-* vn-d‰X-d- 7929


{C}snigdha
{C}soaked with moisture; pliable; glossy; fresh dN“^- N“^[- dN“^n- N“^n-
karmaŸataka
f[(e-f#-N“e^ -a- 7942
The SÒtra of the Many Kinds of Actions (Toh. sam›sa-sa˙graha; {C}sa˙k˝epa;
340; P. 1007) {BJ 11.2} {L}sa˙k˝epatas
{SW} put Engl title of text {C}durvar˚a [brief-into-gathered]; brief form;
{C}with a bad complexion; ugly condensation; condensed
in i t a l s ? Change “Many
{C}collectedness; collected
f[(rn- 7943
Kinds” to “Hundreds”?;
f[(c-dN“n^ -o*-dNø]-a- 7956

{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[(z-# N“-* 7944

(mah›y›na-)sÒtra-›la˙k›ra dN“^- N“^[- dN“^n- N“^n-


Maitreya’s Ornament for the Mah›y›na SÒtras {C}sÒtr›nta {MSA}sam›satas
[P5521, Vol. 108] sets of discourses in brief
f[(-N“z* -# [(]- 7931

f[(z-# N“-* v-n(en-az#-y(n- 7945

f[(c-]- 7958

{MSA}sÒtr›rtha {MSA}sÒtr›di-dharma {C}sa˙k˝ipte˚a; {MSA}sam›sena


meaning of a sÒtra doctrines of sÒtras and so forth in brief
f[(-N“z* -# N“-* N‘[( - 7932

f[(z-# h‹e- {C}in short; briefly; to cut it short


7946

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

Tenses: future, present, past, imperative 255


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

z[d- z[z-dc-zR^c- z[n-a-[r-[-Vøc-dXr^ -d-


7960 7972 7980

{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

{C}pak˝in; {MSA}pak˝a-v›ta transcending; pass beyond; pass by;


{C}bird (on its wings) transcend(s); go beyond; step above; should
pass above; passes above; move away from zdX^r- zdX^r- dX^r- dX^r-
z[d-yen-dX- 7962

{MSA}atıt›n›gata-pratyutpanna
z[z-dc-dX-d- 7973

arising in the past, future, and present


{C}pak˝in

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

{C}a matter of rising above {MSA}atıt›dibheda


division into past and so forth
{C}pattra; {C}pal›Ÿa; {C}dala
z[z-dc-dX[* - 7974

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

swamp; cesspool; mud (?)


{C}anuttara˚a lokottara-v›din

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

z[z! z[n! supramundane path{BJ 52.7}


{C}atikr›mati; {MSA}atikrama; {C,MSA}atıta
{C}paºka
z[n-b#r- 7986

{C}mud pass; go beyond; supramundane{BJ 52.7}; short


for: mya ngan las 'das pa; {C}atıta; {C}uttır˚atva
z[f-vn-d›-d- 7968
[sorrow-from-passed]; nirv›˚a {C}passed beyond; gone beyond; past; having
{C}pass beyond; pass by; transcend; past; escaped from
{C}paºka
passed beyond; gone beyond
z[#- 7987
{C}mud
n(-Nœ≈*z#-n-vn-f-z[n-Wr-
z[z- 7969

although they have not passed from the grounds this


of common beings{PGP77}
z[#-Nœ[-t*n-dqz-N©v-o(- 7988
z[z! z[n!
Check tenses-incomplete? {T}
{C}atikr›mati
N©v- N(©v- N©v[- N(©v[-
z[n-[^n-N®]( -R#- 7977
pass away; go beyond
{C}pass beyond; pass by; transcend(s); step say/prounounce/explain/teach/speak/grant/orde
above; should pass above; passes above; move {C}purim›dhvatıta r thus:
away from {C}gone by in the past period of time
z[#-Nœ[-t*n-en(v- 7989

dNœv-d-eCrn-f*[-z[z-d- z[n-]n- 7978

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

{C}depart from; stray away from;


transcending; pass beyond; pass by; {C,MSA,MV}atikrama; {C,MV,MSA}atıta; these two
transcend(s); go beyond; step above; should {C}samuttır˚a
z[#-NIf-dR#[-[*- 7993
pass above; passes above; move away from past; pass away; go beyond; pastness

z[z-d-f*[- {C}passed beyond; gone beyond; overcome;


7971

transcend; escape dR#- dR#[- dR#n- R#n-


does not pass think this

Tenses: future, present, past, imperative 256


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

z[#-NIf-[^-n*fn- z[#-[e-el]-a- z[^-d-


7994 8007 8021

{C}eva˙ bhavati {C}aihika-amutrika {C}sa˙grahat›; {C}yujyate


[someone] thinks this these and others collect; assemble
{C}it occurs {C}belonging to this and the other worlds {C}the ability to attract; applies oneself; be
engaged in; be joined to; practice; tenable (to
z[#-NI[* - z[#-]n-
7995 8008

say); logical (to equate)


{MSA}iyat
z[^-d-f*[- 8022
from this
so much; so many; how much; gain; profit
z[#-]n-zu#e-Ø*]-R#-wfn- 8009

{C}asa˙yoga; {C}na yujyate


z[#-NI[* -[^-y*n-V†-# Nø-* 7996

not collected; not assembled


from this worldly realm
{C}t›vad-gurutara {C}unconjoined; it is not tenable (to say); not
z[#-]#-f*[-[(- 8010
logical (to equate); applies oneself; be engaged
{C}so serious
in; be joined to; practice
z[#-Vø-Nø-* 7997
that is not
z[^-dc-zR^c-d- 8023

z[#-]#-x([-[(- 8011

{L}tadyath›; {MV 2.14}ayam; {MV 1}yad uta


{C}samavasarati
it is like this, for example; it is the case that ...
that is assemble; collect
[often untranslatable]
{C}meet
z[#-dc- 8012

z[#-Vø-Nø-* [a*c-]- 7998

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[^-dX[* -W#-N“e^ -dN®v- 8025


that reason; than him
{MV 2.14}tath› hi; {MV}yatas; {MV}yatas …
z[#-vn- 8016
sa˙sk›raduhkhat›
tatas; {MV 5.2}yad uta; {MV 1.4}yasm›t;
{C}eva˙ prav¸tta suffering of conditioning
{C}anu; {C}itu
it is like this{S}
z[^-dX[* -W#-fh]-f- 8026
from this
{C}so; as; and; with this kind of start {C}thereupon
{C}sa˙sk›ra-nimitta; {L} sa˙sk›ranimitta
z[#-Vøc-[(]-u#-Vø-d-dl#]-[^- 8002

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

z[#z-# e(r-]- {C}the sign of something compounded


8018

z[^-dX[* -W#-vn- 8027


{C}ity-uktaka higher than this{BJ 29.4}
it occurred like this
sa˙sk›ra-karma
z[#c- 8019

{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

{C}this; in with respect to that, here


upek˝›
z[^- 8020

z[#-[e-q^]-Ø(e-a-gf- 8005
desisting from application

z[^-dX[* -pfn-t[-]#-N“e^ -dN®v-dz(- 8029

{MSA}kalapan›-m›tra˙ sarvam etad


these are all merely conceptual
z[^- z[^!z[^[- z[^n- z[^n-
{MSA}sarva-sa˙sk›r› du¯kh›¯
{C}›ya
z[#-[e-s]-h$]- 8006
all compositional phenomenon are suffering
collect; assemble

z[^-dX[* -pfn-t[-]#-f#-Øe-az(- 8030


{C}rise
{L}anyonya
each other; mutually {MSA}sarva-sa˙sk›r› anity›¯
all compositional phenomenon are
impermanent

Tenses: future, present, past, imperative 257


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

z[^-dX[* -[*-[e---]#-N´-&≈ f-Vø-d$- z[^-zj‹-Nårn-a- z[^-b*n-f*[-a-x#]-


8031 8044 8055

{MSA}m›yopam›s te … sa˙sk›r›¯ Når- Nå(r- Nårn- Nå(rn- {C}asa˙jñat›


those compositional phenomenon are like an non-discrimination; there is no discrimination
{C}sa˙ga˚ik›-parivarjana
illusion {C}no act of perceiving
{C}avoid society
z[^-dX[* -’fn-zu$e-a-f#-c$r-dz#-sXc# - z[^-b*n-f*[-az#-NIf( n-zu$e-
8032 8056

z[^-zj‹-f*[-a- 8045

{MSA}sa˙sk›r›˚›˙ prav¸tter ayog›t {LCh}asa˙jñi-sam›patti


{C}avyavakır˚a
because it is not suitable to engage in absorption without discrimination
{C}uncontaminated; unmixed; exclusively
compositional phenomenon
z[^e- 8057

z[^-zj‹-v-[ez-dz#-eof- 8046

z[^-dX[* -’fn-f#-Øe-a-i#[- 8033

{C}ni˝anna; {MSA}ni˝adana; {C}adhiti˝˛hati


{C}sa˙ga˚ik›-›r›ma
{MSA}anityatvam … sa˙sk›r›˚›˙ is; are; there is; a verb meaning to exist in a
{C}(talk [with kath›]) one is fond of in society
compositional phenomenon are impermanent place
z[^-zj‹z-# e]n- 8047
{C}seated; sits; to be; becomes (still more)
z[^-dX[* -’fn-v-Nœ-*≈ d-[r-zu#e-a- 8034

determined; wills; change by magic; take his


{C}sa˙ga˚ik›-sth›nam stand on; fixed; insists on; sustains; stand up to
{MSA}sa˙sk›r›˚›˙ udaya-vyaya(u) (=jana-›kir˚a-gamana-›di)
production and disintegration with respect to
z[^e-t#r- 8058
{C}place where one meets society
compositional phenomenon
z[^-zj‹c-R^c-a- 8048
{C}sthitv›
z[^-dX[* -N‘-h·en-’f-a-[^-f- 8035

{C}when he has established; having abided;


{C}sa˙ga˚ika-›vaha
{C}(aneka-vidh›ni) sa˙sk›ra-viprak›r› having stood
{C}where one meets society
various aspects of compositional phenomenon
z[^e-Nørn- 8059

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

add "gz" as abbreviaton for Ship at


rz(-NIf-az#-d[e-e#-z[^-b*n- beginningSW added this entry;
{MSA}asa˙sk¸ta
the discrimination of self which thinks "I"{MSI needs Tib sort code
uncompounded; {T} non-compositional
413}

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

is; are; verb of existence


{C}sits down; seated; sitting; dwell
{L}asa˙sk¸ta {C}sarva-sattva-s›r›

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

non-application; uncompounded; {T} {C}sthihitva (=sthitv›)


non-compositional phenomenon {C}having abided; having stood
naivasa˙jñ›n›sa˙jñ›
{C}unconditioned
z[^[- 8063
without discrimination and without
non-discrimination
z[^-f#-dX[* -a- 8041

do^[- z[^[- do^[- z[^[-


z[^-b*n-f*[-z[^-b*n-f*[-f#]-Nœ-*≈ fy*[- 8053

asa˙sk›ra; {MSA}anabhisa˙sk›ra; {C}n›mas


{MSA}asa˙sk¸ta {C}naiva-sa˙jñ›n›sa˙jñ›yatana homage
non-application; uncompounded sphere of neither discrimination nor {C}humility
z[^-fj[- non-discrimination
8042

sense-field of neither cognition nor


NI#r-]n-z[^[-
{MSA}sa˙sk›ra non-cognition homage from the heart
compositional factor; compose; apply
z[^[-a- 8064

z[^-b*n-f*[-a- 8054

z[^-zj‹- 8043

asa˙jn› do^[- z[^[- do^[- z[^[-


vyapakar˝a; {C}sa˙sarga; {MSA}›kır˚a non-discrimination {MSA}nata
{C}lead astray; seduce; entertainment; noise; homage
din; close contact; close commerce with

Tenses: future, present, past, imperative 258


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

z[^]- z[^]-dX[* - z[^v-dz#-[(]-[^-


8065 8076 8087

z[^]! z[^]! z[^][! z[^][! {MSA}(sam› Ωv¸j): sam›varjayate {MSA}viney›rtha˙


aspiration; aspire for the sake of disciplining
{C}chanda; chandika (=abhil›˝a-sampanna¯)

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

{LCh,MSA,MV,C}chanda; {C}chandas e[^v! z[^v! do^v! p%v[!


(=kartu-k›mat›) through the force of taming
{MSA}naya
aspiration Comment: Jik-may-dam-chö-gya-tso reports
to tame; discipline; subdue
{C}desire-to-do; will-power; impetus; zeal; zest that ‚ra-·i Ge-Ôhay Rin-chen-dön-drup (pra
z[^v-d- 8080
sti dge bshes rin chen don grub) interprets
z[^v-dX-z[^]-ac-dX*[-a- "through the force of taming" as "through the
one causes trainees to aspire {C,MSA}vinaya; (vi Ωnı): {MSA}vinayati; force of taming trainees having the lineage of
one of the five determining factors (yul nges {MSA}vinayana; {MSA}vineya; {C}damana; the Middle Way School by means of the
{C}dhar˝ayati
lnga, pañca-vi˝aya-pratiniyama); for others literal reading" (gdul bya dbu ma pa'i rigs can
see: yul nges discipline; monastic discipline; to be tamed; to sgras zin des 'dul ba'i dbang gis). However,
be trained Jik-may-dam-chö-gya-tso points out that
z[^]-a-ifn-a- 8068
{C}self-discipline; overpower; subdue
z[^v-dc-dX[* - 8091

one of the five main divisions of study in


{MSA}chanda-parih›˚i
Tibetan Ge-luk-ba monasteries; the others {MSA}(Ωdam): damayati; {MSA}(vi Ωnı):
abandon aspiration are: valid cognition (tshad ma, pram›˚a); vinayanti
z[^]-a-[r-V“]-a- perfection of wisdom (phar phyin,
8069
discipline
prajñ›-p›ramit›); the middle way school (dbu
z[^v-dX- 8092
{C}chandika (=abhil›˝a-sampanna¯) ma, m›dhyamaka); and the Compendium of
having aspiration Knowledge (chos mngon mdzod,
abhidharma-koŸa) vineya
{C}zealous; keen
trainee; disciple
z[^]-a-[r-Ì·]-zeCn^ -[r-n*fn-[r-[aX[( -az#-o# z[^v-d-i#[-a-
8081
8070

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

not included in the other grounds


{C}avinaya
{C}vicchandayati (=kartu-k›mat›-apanayan›d) undisciplined; non-discipline z[^n-h°-s]-h$]-et#e-et#e-v-c*e-a-f-x#]-
{C}deter {C}does not discipline; one who needs further when they aggregate they do not touch each
discipline other
z[^]-az#-Ì-d-vn-dXr^ -d- 8073

z[^v-d-vn-dXr^ -d-[d*]-az#-cr-dl#]- z[^n-R^c-a-


8084 8094

zdX^r- zdX^r- dX^r- dX^r-


{C}canda-mÒlaka zdX^r- zdX^r- dX^r- dX^r- z[^- z[^!z[^[- z[^n- z[^n-
arisen from the root of aspiration {C}vainayika-vivikta-svabh›va {MSA}sa˙parka-gata
{C}rooted in the desire-to-do nature which is isolated from the need for collect; assemble; included; be assembled;
discipline aggregate
z[^]-ac-dXn-a- 8074

z[^v-dz#-Nœ-*≈ d(- 8085

{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

Tenses: future, present, past, imperative 259


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

z[^n-a- z[^n-dXn-W#-y(n- z[^n-f-dXn-


8095 8102 8112

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

phenomenon; or: (2) a phenomenon of which


z[^- z[^!z[^[- z[^n- z[^n- z[^- z[^!z[^[- z[^n- z[^n- the three--production, cessation, and
{C}s›myogika-svabh›va abiding--are not possible
{MSA}hetuto hi sarva˙ sa˙sk¸tam utpadyate
entity that arises from aggregation
z[^n-f-dXn-W#-]f-fwz- 8114
bhavati (ut Ωpad)
{C}own-being acting in causal connection all compounded phenomenon exist arisen from
causes z[^- z[^!z[^[- z[^n- z[^n-
z[^n-ac- 8098

asa˙sk¸t›kaŸa; asa˙sk¸ta-akaŸa
z[^n-dXn-pfn-t[-f#-Øe-a- 8107

z[^- z[^!z[^[- z[^n- z[^n- uncompounded space; uncomposed space


{C}antar-gata; {C}sa˙g¸hıta z[^- z[^!z[^[- z[^n- z[^n-
z[^n-f-dXn-W#n- 8115

included sarva˙ sa˙sk¸tam anityam


{C}contained; embodied in; comprised; all compounded phenomenon are impermanent z[^- z[^!z[^[- z[^n- z[^n-
incorporated; comprehended one of the four seals (that determine whether {C}prabh›vita
a doctrine is Buddhist, the phyag rgya bzhi);
z[^n-ac-zR^c- 8099
{C}drew their strength from; brought about
for others see: phyag rgya (from); brought forth; derives its dignity; exalts;
z[^- z[^!z[^[- z[^n- z[^n- one discerns; discerned; exalted; derived from;
z[^n-dXn-[r-z[^n-f-dXn-i#[- 8108

{C}sa˙grhıta come forth


z[^- z[^!z[^[- z[^n- z[^n-
included; assembled
z[^n-f-dXn-W#n-cd-o^-sX-* d- 8116

{C}embodied in; comprised; incorporated {MSA}sa˙sk¸t›sa˙sk¸tatva


compounded phenomena and uncompounded z[^- z[^!z[^[- z[^n- z[^n-
z[^n-dX- 8100

phenomena {T} {C}asa˙sk¸ta-prabh›vita


z[^- z[^!z[^[- z[^n- z[^n- distinguished by the uncompounded
z[^n-dXn-f#-Øe-a-i#[- 8109

{C}sa˙sk¸ta {C}brought forth from the unconditioned


caused phenomenon; caused; compounded z[^- z[^!z[^[- z[^n- z[^n- z[^n-f-dXn-a- 8117

{C}conditioned; effected {MSA}sa˙sk¸tasy›nityat›


impermanence of compounded phenomenon z[^- z[^!z[^[- z[^n- z[^n-
z[^n-dXn- 8101

{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

Tenses: future, present, past, imperative 260


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

z[^n-b*n-[r-h·c-d-ze(e-a- z[(en-a- z[([-


8119 8129 8138

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

z[*en-a- desires; just as he plans; one who is eager; long


8121

z[(en-a-a(z-# p-NI[- 8130

for; temptation; wish for; intention; intent;


{C}utk˝ipai purpose; attempt (to hurt)
e[en- z[(en- doen!dØen- p(en-
support [*-vn-el]-az#-[(]-;d-ac-z[([-a-dN´(fn-Wr-
{C}suspend; get rid of; throw up; take out of; conventions that are the imputers
even though you meditate on the meaning of
add to; lift; lift up
z[(en-az#-p-NI[- 8131
something else which you consider to be
z[*dn- 8122
profound ... {MSI 409.1}
e[en- z[(en- doen!dØen- p(en- z[([-]-
e[d- z[*dn- dod p(dn- verbal conventions that designate{BJ 21.7}
if [that] is accepted
plant; set; offer; put; sow; give; cast
z[(en-az#-h‹e- 8132

z[([-dNœ[*≈ -]- 8139

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

e[en- z[(en- doen!dØen- p(en- {LCh,}k›ma-dh›tu


e[d- z[*dn- dod p(dn- basis of imputation{BJ 42.6} desire realm
{MV}ropa˚a; {C}prahara˚a;
{MSA}pra˚idh›na˙ kari˝yanti; {MSA}smon
z[(en-ac-dX[* - 8134
z[([-az#-zu#e-Ø*]-az#-i(]-f(rn-
lam 'debs pa = pra˚idadh›ti worldly desire realm affliction afflictions{PGP
put; sow; plant; set; offer; give; cast e[en- z[(en- doen!dØen- p(en- 69}
{C}(manner of) attack; the wielding of {MSA}prajñ›payati (pra Ωjñ›) one of the three realms in Buddhist
cosmology; the others are: form realm (gzugs
z[*z-# c#en-t]- impute; designate; hang
8124

khams, rÒpa-dh›tu); and formless realm


z[(en-ac-f#-dX[* - 8135

{C}taj-j›tikam (gzugs med khams, arÒpya-dh›tu)


{C}is of the same kind; of like kind
z[([-wfn-W#-x(]-o]- 8141
e[en- z[(en- doen!dØen- p(en-
z[*n-a- 8125
{C}aprajñ›payan
qualities of the desire realm
not impute; not designate
{C}peŸala
z[([-wfn-W#-Vµ- 8142
{C}without conceiving
{C}well-behaved
z[(en-ac-fj[-[(- 8136
k›ma-dh›tu-deva
z[(e-a- 8126

god of the Desire Realm


{C}prak›Ÿayati e[en- z[(en- doen!dØen- p(en-
z[([-[e^- 8143

{C}proclaims; reveals; shows; makes known {C}prajñapayati (=eka-rÒpe˚a vyavasth›payati)


impute; designate; hang {MSA}k›ma; {L}anuk›ma
z[(e-ac-fj[- 8127

{C}arranges; build; spreads out; makes known desire


{C}vy›h¸ta
z[(en-dX[* -W#-h[-f- 8137

z[([-[e^-p(d-a- 8144

{C}verbally expressed; expressed by words


e[en- z[(en- doen!dØen- p(en- p(d!zp(d- zp(d- p(d- zp(dn-
z[(en- 8128

valid cognition that imputes {MSA}i˝˛a-nik›ma-labdha


e[en- z[(en- doen!dØen- p(en- obtain what one desires
{MSA,L}(pra Ωjñ›): prajñ›payati
z[([-‰Xv- 8145

impute; designate; to hang; designation{BJ


39.7}; imputor [i.e. the consciousness that {N}y›d¸cchika
imputes]{BJ} arbitrarily{N}
make known; bind; attach
z[([-‰Xv-[^-Nœ-*≈ d- 8146

’-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...

Tenses: future, present, past, imperative 261


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

z[([-yen- z[([-yen-[r-f-dCv-d- z[([-V“]-


8147 8157 8169

{C,MV,MSA}r›ga; t¸˝˚› {MSA}avıta-r›ga {MSA}k›min


[desire-attachment]; desire not free from desire desirous
{C}lust; attachment; greed; hues; dye
z[([-yen-[r-f-c#e-a- z[([-]-
8158 8170

Comment: This is one of the six root


afflictions (rtsa nyon, mÒlakleŸa): desire {MSA}r›g›vidy› if [that] is accepted ...
('dod chogs, r›ga); (2) anger (khong khro, desire and ignorance
z[([-a- 8171
pratigha); (3) pride (nga rgyal, m›na); (4)
z[([-yen-a-f*[-t#r- 8159
ignorance (ma rig pa, avidy›); (5) doubt
(the tshom, vicikits›); (6) afflicted view (lta {LCh,MSA,MV,C,L}k›ma; {C}sp¸hat›;
{C}arakta {C}sp¸hayate (=sp¸het); {C,MSA}sp¸h›;
ba nyon mongs can, kli˝˛a-d¸˝˛i).
non-desire {C}chandikat›; {C,N}icch›; {C}icchati;
z[([-yen-W#-q^]-N∂c(≈ - {LCh,C,MSA}i˝˛a; {C,N}i˝yate; {MSA}e˝it›;
8148

{C}not impassioned desire; wish; assert; assertions; accept;


desire; consider
z[([-yen-ac-dX[* - 8160
N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[- {C}longing; long for; aspire to be; zeal;
thorough enwrapment of desire {C}rajyate zealous; zest; temptation; wish for; look for;
seek; considered; desired; is
z[([-yen-y*]-a(- desire
8149

{C}become impassioned considered/regarded; can be desired; just as he


{C}mah›-r›ga plans; desirous; until he wishes; profitable;
z[([-yen-Nå[(≈ -a- 8161

great desire admitted; intent; intention; purpose; attempt (to


hurt)
z[([-yen-y(n-vn-Nå[(≈ -a- 8150
Nå≈[- Nå≈([- Nå≈[- Nå≈([-
z[([-a-dNœ[*≈ - 8172

{MSA}r›ga-carita; {MSA}r›ge carita˙


Nå≈[- Nå≈([- Nå≈[- Nå≈([- practice desire
{C}r›ga-dharma-carita
dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ -
z[([-yen-Nå[(≈ -az#-N´d#ç -a- 8162
{C}sp¸heti
{C}preoccupied with matters of greed
produce desire
z[([-yen-[r-dCv-d- 8151
Nå≈[- Nå≈([- Nå≈[- Nå≈([- {C}long for
{MSA}r›ga-carita … ›vara˚a
z[([-a-dNœ[*≈ -a- 8173
{C,MSA}vir›ga; {C,MSA}vıta-r›ga;
{MSA}vair›gya the obstructions of practicing desire
free from desire
z[([-yen-dCv-d- 8163
dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ -
{C}without greed; turned away from greed {C}icchati
{C}vir›ga; {C}vıta-r›ga produce desire; desire
z[([-yen-[r-dCv-d-f*[-a- 8152

free from desire {C}seek; look; wish; wish for


{C}aviraktat› {C}dispassion; withdrawal; distaste; without
z[([-a-t]- 8174
greed; free from greed
not free from desire

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

{C}vir›ga embarrassment (khrel yod pa, apatr›pya); (4)


become/make free from desire non-attachment (ma chags pa, alobha); (5) {MSA}yath›bhipr›ya˙
non-hatred (zhe sdang med pa, adve˝a); (6) as one desires; according to one's wishes
{C}dispassion; withdrawal; distaste
non-ignorance (gti mug med pa, amoha); (7)
z[([-a-i^r- 8178

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

Tenses: future, present, past, imperative 262


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

z[([-a-[r-e;$en-[r-e;$en-f*[-a-]-Nå[(≈ -a- z[([-az#-wfn- z[([-an-v(e-ac-ex*f-a-


8180 8193 8205

Nå≈[- Nå≈([- Nå≈[- Nå≈([- {C,MSA}k›ma-dh›tu {C}k›ma-mithy›-c›ra; k›mamithy›c›r›


desire realm commit adultery (?); sexual misconduct
{MV}k›ma-rÒp›rupy›vacara
one of the three realms in Buddhist {C}wrong conduct as regards sensuous
deeds in the desire, formm and formless
cosmology; the others are: the form realm pleasures
[realms]
(gzugs khams, rÒpa-dh›tu) and the formless
z[([-x(]- 8206

z[([-a-]-Nå[(≈ -a- 8181


realm (gzugs med khams, arÒpya-dh›tu)

z[([-az#-‰X-^ i#[- {LCh}k›ma-gu˚a


8194

Nå≈[- Nå≈([- Nå≈[- Nå≈([- attributes of the desire realm


{C}k›ma-avac›r› {MSA}i˝˛a-hetutva
z[([-x(]-v-yen-a- 8207

deeds in the desire [realm] cause of desire


{C}of the realm of sense-desire
z[([-az#-zu#e-Ø*]-az#-i(]-f(rn- 8195
desire for attributes of the desire realm
z[([-a-f-fy#n-a- 8182

z[([-v-f-yen- 8208

worldly desire realm afflictions{PGP 69}


{C}asp¸ha˚ata
z[([-az#-zu#e-Vø- {MSA}k›me˝v asakta¯
8196

non-desire; without desire


not cut off from desire
{C}free from longing; does not long for view of the transitory collection [of I and
z[([-n*fn- 8209

z[([-a-f*[- mine] within the desire realm{Gön-chok}


8183

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

not seek the result of desire


{C}nik›ma e;$r- zj‹]- d;$r- ;$rn-
z[([-az#-x(]-o]- 8199

{C}as one desires meditative stabilization of the ninth mind of the


{LCh,C}k›ma-gu˚a Desire Realm
z[([-a-dl#]-f- 8186

{C}attributes of the desire realm; sense-quality;


z[(]- 8212

{C}anik›ma sense-pleasure
{C}not as one desires e[(]! z[(]! do(][! p(][!
z[([-az#-vn-t]- 8200

z[([-a-x#[-v-dX[* -a- {L}uddeŸayanti; {MSA}arthopagamana;


8187

{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

{C}k›ma-abhi˝vaºga (=abhiniveŸa) d(en-z[(]-az#-Nå≈([-a-]#-


{C}great love for sensuous things {MSA}janma k›me the practices of developing enhancement {TGP
produce desire 31}
z[([-a-v-z[^]-a- 8189

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

z[([-a-v-x(rn-n$-v(rn-Nå[(≈ -a- z[([-ac-dX-d- z[(]-ac-z[([-a-


8190 8203 8214

{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[([-an-v(e-ac-Nå[(≈ -a- z[(]-ac-xr-dX[* -


8204 8215

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

Tenses: future, present, past, imperative 263


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

z[(f- z[(c-d-f*[-a-Nør( -a-i#[- z[}-dc-zR^c-


8216 8224 8236

{C}vy›ma {C}anavak›ra-ŸÒnyat› zR^c- zR^c[- R^c- R^c[-


six feet [linear measure] empty of non-rejection {C}tulya
{C}fathom {C}emptiness of non-repudiation become similar; similar; same; similarity;
pe-a-z[(f-er-a- z[(c-dc-dR#[-a- 8225
likeness; like; image
a six foot length of rope{DASI 598.5} {C}comparable; equal; similar to; as if it were
{C}niryÒhika just
z[(fn- 8217
discard; reject; cast out; forsake
z[}-c#r-dc-zhf- 8237

{C}which rejects; which ceases toiling


e[f! z[(fn! e[fn! z[(fn! {C}anupÒrvat›
z[(c-dc-zR^c- 8226

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[(fn-W#-N∂-d---]^d-az#-fy(e- {C}throws back; abandons; part from; spurns


8218
{C}parip¸cchati
ask
z[(c-dc-dX[* - 8227

{C}uttamavasti-guhya {C}asks questions; questions; hopes that;


{C}sexual organs {C}tak˝ati enquires whether

z[(fn-a- {C}cut oneself off from


8219

z[}-# d- 8239

z[(c-v*]- 8228

e[f! z[(fn! e[fn! z[(fn! {C}parip¸cchati; {C}praŸna


{MSA}avavadana; {MSA}avav›da; {MSA}ty›g›d›na ask
{MSA}upadeŸa the reliance on discarding [non-virtues] {C}asks questions; questions; hopes that;
advise; counsel enquires whether
z[(c-v*]-dØ*]-a- 8229

z[(fn-b#r- z[}-# dz#-el#-


8220 8240

the reliance on discarding [non-virtues] and


{C}avavadati assuming [virtues] {C}›dh›ra
{C}instruct basis of questioning; basis for asking
z[}- 8230

{C}foundation; basis; source; substratum;


z[(c- 8221

{MSA}sad¸Ÿa; {C}tadvat; {C}tulya; {C}›bha; sustain; based; referring to; canvas


{MSA}iva; {MSA}prakhya; {MSA}sa˙nibha
[(c! z[(c! [(c[! z[(c[! z[}-# dc-dX- 8241

similar; same; similarity; likeness; like;


{C}uts¸jati; {C}tyajati; {C}ujjhati; {MSA}(apa
similar; image {C}parip¸cchati
Ωnı): apanayati; (Ωric): {MSA}riñcanti;
{C}riñcati {C}comparable; equal; similar to; as if it were ask
discard; reject; cast out; forsake; cancel just {C}questions; asks questions; hopes that;
{C}renounces; cast away; rejects; emits; cast z[#-[r-z[#-z[}z-( enquires whether
off; come up; let go; abandon; would discard;
z[}-# l#r- 8242
this and that are similar
let loose; lose; fling away; give up; throw out;
z[}-z[}-l#e-z[^e- 8231
eject; part from; spurns {C}likhati
Ô-d$f-[^-zj‹]-az#-D√(-z[(c-az#-sX#c- [like-like-a-is]; seems to be; appears to be
{C}write; copy (out)

z[}[# - 8243
because the mind which apprehends [it] as a
z[}-d- 8232

clay pot is cancelled


fornicate
z[(c-d- 8222
sad¸Ÿa; {MSA}aupamya; {MSA}kalpa;
{MSA}tulya; {MSA}pratibimbaka; z[([-an-e[^rn-]n-z[}#n-z[([-a-[r
{C}parityajati; {C}parimok˝a˚a; {C}niryÒhika; {MSA}yath›; {MSA}mi 'dra ba = vailak˝a˚ya;
through being pained by desire they desire to
(ut Ωs¸j): {C}uts¸jati; {MV}uts¸jati; s›d¸Ÿya {GD:227};
similar; same; similarity; likeness; like; fornicate{LWT 21}
{MSA}nik˝epa˚a; {C}k˝epa˚a;
{MSA}apagama similar; image
z[}v# -a- 8244

discard; cast out; forsake; reject; cancel


z[}-d-el]-d^rX - 8233

{C}renounces; gives away; abandons; deserts;


rejection; which rejects; which ceases toiling; z[}#v! z[}#v[! [}#v! [}#v[!
{C}tapering; {GD:527} the arising of similar
cast away; rejects; emits; cast off; come up; let verb: to be involved
other moments
go; abandon; would discard; let loose; throw noun: involvement

z[}-d-el]-d^rX -z„^v-‰X-^ 8234


away see: dril

z[(c-d-f*[-a- z[}n# -
8223 8245

{GD:513} the arising of similar other


[moments] as a cause of mistake
{C}anavak›ra {C,MV}sa˙stava

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

similar; similarly; like


{C}comparable; equal; similar to; as if it were {C,MV}sa˙stava; {MSA}ucita; {MSA}aparijaya
just
be well acquainted
{C}intimacy; familiarity; habit

Tenses: future, present, past, imperative 264


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

z[}n# -a-x*-b*n- z[}]* -a- ”d-


8247 8259 8269

{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

z[}n# -a-b*n-a- conduct


8248

{C}guide; leader; leader of men


{C}parijaya-jñ›na (= parijaya-sa˙jñ›nam) d”c! ”c! d”c! ”(c!
z[}]* -az#-pdn- 8260

cognition of acquaintance nika˝a


{C}cognition of mastery rub
[}r- z[}*]- [}rn- [}(rn!z[}*][-
”#- 8271

z[}n# -ac-dX[* -v- 8249


{MSA}(ud Ωdh¸) uddhartum up›ya¯
method/technique of leading
{C}paricaya˙ karoti (=parijayam?) pebble{BJ 21.1}

z[}n* -f- 8261


become acquainted
”#r- 8272

{C}gains mastery over


z[}*n!z[}*- z[}*n!z[}* -z[}*n- z[}*n- {C}ta˜›ga
z[}n# -d- 8250

mixed; mixture; various {C}pond; pool


{C}parip¸cchati; {C}praŸna
z[}n* -a- ”^r-d-
8262 8273

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

{C}sa˙stava {MSA}›kr›nta; {MSA}vi˝›kr›nta;


acquaintance (?); ask (?) {MSA}parijaya; {MSA}ma 'dres pa = vibhinna {C}ku˚˛ha
mixed; shared
{C}intimacy; familiarity {C}cripple
{C}contaminated; contamination; intertwined;
z[}-* ”^v-
8252 8275
{GD:142} indeterminate

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

Comment: In S›mkhya this is one of the three


z[}*n!z[}*- z[}*n!z[}* -z[}*n- z[}*n- material qualities (yon tan gsum, trigu˚a):
z[}*n!z[}*- z[}*n!z[}* -z[}*n- z[}*n- lightness (snying stobs, sattva), 2) motility
{C}sa˙kır˚a {L}miŸra-bhÒta
(rdul, rajas), 3) darkness (mun pa, tamas).
contamination become mixed; mix Dzong-ka-ba's Great Exposition of Secret

z[}n* -ac-e]n- Mantra a passage cites a passage calling the


8264

z[}-* d-f*[-a- 8254

three subtler consciousnesses preceding the


z[}*n!z[}*- z[}*n!z[}* -z[}*n- z[}*n- mind of clear light according to the
z[}*n!z[}*- z[}*n!z[}* -z[}*n- z[}*n- Guhyasam›ja system sattva, rajas, and
{C}asa˙kır˚a {C}vyavakır˚a-vih›ra
”^v-o^-eCd^ -a- 8276

{C}non-commingling; uncontaminated {C}contaminated dwelling

z[}n* -ac-e]n-a- 8265

z[}-* dz#-d;(- 8255


established atomically

”^v-[r-dCv- 8277

{C}d›ru-yantro z[}*n!z[}*- z[}*n!z[}* -z[}*n- z[}*n-


{C}wooden apparatus {C}vyavakır˚a-vih›ra; {C}sa˙kır˚a-vih›ra {C}viraja; {MSA}virajas
{C}contaminated dwelling; dweller in
z[}-* dc- 8256
free from dust; pure
contamination {C}dispassionate
z[}*n!z[}*- z[}*n!z[}* -z[}*n- z[}*n- z[}n* -f- 8266

”^v-[^-eCd^ -a- 8278

{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

z[}n* -fc-f-R^c-a- 8267


take out of; add to
{LCh,C}param›˚u
z[}]* - 8258

z[}*n!z[}*- z[}*n!z[}* -z[}*n- z[}*n- subtle particle; minute particle; atom


{L}akalma˝a {C}atom
[}r- z[}*]- [}rn- [}(rn!z[}*][-
unmixed
”^v-sC-cd-W#-h·en- 8280
{MSA}›v›hana; {MSA}(pari Ωk¸˝): parik¸˝yate

z[}n* -c$r- 8268


induce; lead; draw; connect; cite; quote; pull;
conduct {C}param›˚u-sa˙caya
collection of subtle particles
cr-z[}*]-dX*[-W#-dc-y[-f*[-vf- z[}*n!z[}*- z[}*n!z[}* -z[}*n- z[}*n-
{C}collection of atomic qualities
the uninterrupted path which induces it suitable to be mixed

Tenses: future, present, past, imperative 265


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

”^v-sC]- ”(-Ë*-Nœv#≈ -f(-qCr^ - ”(-Ë*-pv-f(-


8281 8293 8304

param›˚u ”(-Ë*-Nœ≈#v-qC^r-! ”(c-Nœ≈#v! vajra-palms{VM}


{GD:126} atom
vajra-posture [i.e., the full-lotus posture]
Comment: the two hands pressed together flat
”^v-sC]-y-f*[- 8282

”(-Ë*-Nœ≈#v-f(-qC^r-]#! and held at the center of the chest as an


{GD:281} [generic] partless particle exn-az#-dX#]-a-[r-dc√z#-dc-[^-¤r-a-ex(]-a-u#-Vø- expression of homage

”(-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

between the calf and the thigh of the right leg;


”(-Ë*-p*e-az#-vf- 8306

set the right foot on top of that [i.e., on the left


directionally partless particle; spatially
leg]. {Dor 26b.3/ 236.3} vajra-y›na-m›rga
partless particles
path of the Vajra Vehicle
”(-Ë*-w^-h$c- 8294

”^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*-NIr# -a(- vajra master


8299

{GD:155} atomic substance


”(-Ë*z-# NIr# -a(- 8313

”(-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

vajr›sana having the vajra-essence


{C}vajropama {C}(to be) a vajra in embryo; vajra-womb
vajra-posture [i.e., the full-lotus posture];
adamantine posture; vajra posture vajra-like; like a vajra
”(-Ë*z-# h‹e-dt$-a(-[e- 8315

{C}adamantine (e.g.: sam›dhi; dharma; jñ›na;


”(-Ë*-Nœ≈#v-f(-qC^r-]#! par˝ad); like a vajra {MV}daŸa vajrapad›ni
exn-az#-dX#]-a-[r-dc√z#-dc-[^-¤r-a-ex(]-a-u#-Vø-
”(-Ë*-Vø-d$z-# o#r-r*-zj‹]- 8302
ten vajra-words
d-dl#]-[^-dt$e-Nø*! ”(-d- 8316

e;$r- zj‹]- d;$r- ;$rn-


[*z#-Nø*r-[^-¤r-a-exn-a-dle-az(! {MSA}vajropama … sam›dh›na; {C}p›˝›˚a
The vajra-posture: place the left foot properly {MSA}vajropama … sam›dhi; {C}stone
between the calf and the thigh of the right leg; vajropamasam›dhi
”(-d-f*[-a- 8317
set the right foot on top of that [i.e., on the left vajra-like meditative stabilization
leg]. {Dor 26b.3/ 236.3}
”(-Ë*-Vø-d$z-# n*fn- 8303
{C}apagata-p›˝›˚a
{C}free from stones
{C}vajropama-citta
vajra-like mind
{C}adamantine thought

Tenses: future, present, past, imperative 266


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

”(-v*d- V“r-d-f-fy#n-a- V“]-f#]-z[^-dX[* -


8318 8327 8333

flat stone; flat rock V“r- V“r- V“rn- V“rn- viprayukta-sa˙sk›ra


get ex. from Ship SW added this non-associated compositional factor
{C}asamutth›na
entry not rise up/get up/flow/suffice fh]-i#[! 1
{C}non-arising; no arising; does not rise up d*f-b*n-er-c$r-f-x#]-az#-[r(n-a(! 2
”(e- 8319

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

method of rising/getting up nor consciousness; (3) a compounded


d”c! ”c! d”c! ”(c! phenomenon that is neither matter nor
V“]- 8329

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

of vajra repetition {TGP 36}


V“(e- V“(e- V“(en- V“(en-
”(v-d- {C}sa˙yukta; {MSA}pratisa˙yukta;
8323

{MSA}prayukta; {MSA}yoga; non-associated compositional factors which are


{C,MSA}samprayukta; {C}samprayoga; the same isolate type
”(v! ”(v! ”(v[! ”(v[! {MSA}yuta; {MSA}-mat; {C}upeta;
V“]-f#]-z[^-dX[* -[^-R^c-az#-Ôn-c#en-et#e-a- 8335
to come forth; to come out possessing; having; possessor; endowed with;
conjunction; association
b#]-[^-[˚rn-az#-y$-vn-y$-d$c-”(v-d-Vø-d$z(- {C}conjoined with; intent on; associated with; non-associated compositional factors which are
it is like a water bubble surfacing from very with; conjuction; exercise; endowed (with); the same type of substantial entity
clean water{TGP 56} possessed of; endowed with
V“c# - 8336

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

N√c-f#-V“r-dz#-h$v-R#n- possessing; having


in the manner of not rising again
V“]-an- 8332
V“*z$-
]r-N“r-w(-]-x#]-o*- {C}yukta
god; deity
rises only inside possessing; having !Nåç&v-az#-‰X^[-f-y[-az#-]r-]-V“*!
V“r-zu$e-e]n-en$f-R#-e[rn- 8325 is a god within an uninterrupted continuum of emanations {GZ 69a.2}

V“-* f#e- 8338

the tones of the three; exhalation, inhalation,


and retention V“*z$-f#e-
V“r-d- key
8326

V“r- V“r- V“rn- V“rn-


{MV,MSA}vyutth›na; {MSA}utth›na
rise up; get up; flow; suffice
{C}emergence

Tenses: future, present, past, imperative 267


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

V“f* -[e(rn-dl#- V“e( -∑d- V“e( -y(n-s$r-n$f-gf-a(-d-


8339 8345 8353

catv›ro 'bhisa˙dhaya vyatireka-vy›pti V“(e- V“(e- V“(en- V“(en-


Four Intentions reverse pervasion; counter pervasion
isolate phenomenon that is a mere third
[dX*-d!-1-el^e-a-v-V“*f-a(c-[e(rn-a!-2-fh]-i#[- {GD:519} negative pervasion possibility;
one of the three modes (tshul gsum) isolate-phenomenon-of-the-third-type
v-V“*f-a(c-[e(rn-a!-3-ei*]-a(-v-V“*f-a(c-[e(rn-a
V“e( -∑d-’v-f- fh]-i#[! ∑([-el#-eC^d! ∑([-∑([-cr-f-x#]!
8346

!-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“f* -a(c-[e(rn-a- V“e( -y(n-s$r-n$f-gf-a(-dz#-Ë*n-fp%]-


8342 8354

V“e( -y- 8348

{MSA}abhisa˙dhi V“(e- V“(e- V“(en- V“(en-


V“(e- V“(e- V“(en- V“(en-
hidden intention
isolate factor concordance with an isolate phenomenon that
speaking deliberately; purpose; deceive is a mere third possibility;
V“e( -yn-sX-* d- 8349
Comment: dgongs pa (abhipr›y›) is often similitude-of-isolate-phenomenon-of-the-third-
mistranslated as "intention." As type
Bel-den-chö-jay says: conceptually isolatable factors
fh]-i#[! ∑([-el#-eC^d! ∑([-∑([-cr-f-x#]!
V“e( -yn-sX-* d-gf-f-eo(en- 8350

“Thought” (dgongs pa) is [posited] from the ∑([-f-x#]-∑([-x#]! ∑([-W#-V“(e-a-V“(e-y(n-s$r-n$f-


viewpoint of indicating the basis in
except for being merely distinguished by the
[Buddha’s] thought, “Thinking of this, [such
isolate factor ...{PGP 70}
gf-a(-dz#-Ë*n-fp%]-[r-f#-zev-d-xr-x#]-az#-
and such] was said,” and “intention” (ldem
el# -fp%]-ac-[f# en-a! common locus
V“e( -y(n- Definition: an observed
8351
dgongs) is [posited] from the viewpoint of
between: (1) its being an established base; (2)
V“z* -$ f#e- 8343

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

Tenses: future, present, past, imperative 268


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

V“e( -a-r(n-zj#]- V“e( -ac-zR^c-cd-o^-dNœc( -dc-zR^c-c(- N“e# -a---]#-n(-n(c-dben-n(-


8356 8364 8375

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

el#-V“(e N“e# -az#-eCe( n-V“]- 8377

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

{C}displease; has lost; become estranged; turns


V“(e- V“(e- V“(en- V“(en- back on; pleases permanently; swap away from n(r- n(r- n(r- n(r-
{GD:284} identity of differential;{GD:669}
V“r( n-a- {C}p›pa-mitra-hastagata
8366

[conceptually] one and the same thing


{C}one who is in the hands of a bad friend
one of the two types of one type (rigs gcig); {C}andha [spiritual advisor, teacher]
the other is: one substantial type (rdzas rigs {C}blind
N“e# -az#-eCe( n-a(- 8379
gcig)
V“r( n-ac-R^c-a- 8367

V“e( -a-p-[[- 8358


{C}p›pa-mitra
{C}andhık¸ta evil friend
V“(e- V“(e- V“(en- V“(en- {C}blind {C}bad friend
different isolates
V“f( -en$f-cd-dX[* - N“e# -az#-eCe( n-a(n-i*-dc-dØ*]-a-
8368 8380

refers to two things with different actual


names (dngos ming) {GD:847} Sa-gya Pa˚˜ita's (sa skya pa˚˜ita) {C}p›pa-mitra-upastabdha
Differentiation of the Three Vows. Complete
V“e( -a-c#en-et#e- {C}one who relies on bad friends
8359

Works of the Sa-skya Masters. Tokyo: Toyo


N“e# -dX[* - 8381

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

thinking, "this and that are similar"


one of the two types of one type (rigs gcig); {C} baddha {MSA}priya; {MSA}snigdha
the other is: one substantial type (rdzas rigs {C}bound; tied (to); tied up; caught in dear; kind; beloved
gcig) also short for sdug bsngal, suffering
N“e# - 8371

V“e( -a-c#en-et#e-a- N“e^ -dN®v-


8360 8384

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

{LCh,C,MSA}p›pa; {MSA,MV}p›paka; {C}agha {C}misery; torment; discomfort; feeling;


sin; moral wrong-doing; scorpion sickness; disease; sorry; painful; ailing;
V“(e- V“(e- V“(en- V“(en- {C}evil; misfortune miserable
concordant isolate type{LG 30.3}
N“#e-a-dben-a- ;e-a-pfn-t[-N“^e-dN®v-d-
V“e( -a-c#en-f#-z[}-d- 8362

confession of sins all contaminated things are miserable

N“e# -a-t]- 8373


V“(e- V“(e- V“(en- V“(en- N“e^ -dN®v-Nœ-*≈ d- 8385

dissimilar isolate types {MSA}p›paka {MSA}du¯khotp›dana


V“e( -az#-sXc# -[^- 8363
sinful arising of suffering

N“e# -a---[r-dCv-d- 8374

N“e^ -dN®v-wn-v*]-a- 8386

V“(e- V“(e- V“(en- V“(en-


in order to eliminate{LG} {C}p›pa-virata {MSA}du¯kh›bhyupeta
free from sin assert suffering
{C}which desists from evil

Tenses: future, present, past, imperative 269


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

N“e^ -dN®v-R#-d[*]-a- N“e^ -dN®v-fpc-dX-d- N“e^ -dN®v-dXr^ -d-


8387 8401 8413

du¯kha-satya {MSA}anta-kriy› (du¯khasya-) zdX^r- zdX^r- dX^r- dX^r-


true suffering; truth of suffering bring suffering to an end (?) {MSA}du¯kha-samudbhava

N“e^ -dN®v-R#-z[^-b*n- N“e^ -dN®v-fp(r-


8388 8402
arising of suffering

N“e^ -dN®v-zdd-a- 8414

{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

N“e^ -dN®v-zdXr^ -d- 8415


suffering of misery because of not being poisoned by suffering

N“e^ -dN®v-R#-N“e^ -dN®v-i#[-vn-eCv( -d- N“e^ -dN®v-[r-q^]-zdXr^ -d-[r-ze(e-a-[r-vf-R#


8390 8404

zdX^r- zdX^r- dX^r- dX^r-


zeC(v- zeC(v[- eC(v- eC(v[- -d[*]-a- {MSA}du¯khotp›da
arising of suffering
{MSA}du¯kha-du¯khat›-mok˝a zdX^r- zdX^r- dX^r- dX^r-
N“e^ -dN®v-f-x#]-d[*-d-xr-f-x#]- 8416
liberation from the suffering of suffering {MSA}du¯kha-samudaya-nirodha-m›rga-satya
true suffering, arising, cessation, and path; the
N“e^ -dN®v-R#-’f-a-dN´f( -a- 8391

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

N“e^ -dN®v-fr-a(- 8417

{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

pacify the great aggregation of suffering {MSA}du¯kha-viyoga; {MSA}du¯kh›pagama


free from suffering
N“e^ -dN®v-R#n-zu#en-a-[ee-a- 8393
{C}vedan›-bahula
N“e^ -dN®v-[r-x#[-f#-d[*-d- 8407
much suffering
{MSA}du¯kha-tr›sa-prati˝edha {C}has many pains
eliminate the fear of suffering {MSA}du¯kha … daurmanasya
N“e^ -dN®v-f#-Ø(e-a- 8419
miserable and unhappy in mind
N“e^ -dN®v-R#n-x([-e;#c-t#r- 8394

N“e^ -dN®v-[˚r-v*]-R#-d;([-a- 8408


{MSA}du¯kha-kalpa¯ (na ca-)
{C}du¯kh'›rta not impute suffering
{C}distressed d;([- d;([- d;([- d;([-
N“e^ -dN®v-fXr( - 8420

patience/forbearance/tolerance/endurance
N“e^ -dN®v-R^c-d- 8395

which is voluntary assumption of suffering {MSA}du¯khopasa˙vitti


{C}k¸cchra-pr›pta Comment: There are three types of patience: experience suffering
miserable; suffering (1) ; (2) patience/forbearance which is
N“e^ -dN®v-fh$rn-a-i#[- 8421

{C}in trouble voluntary assumption of suffering (sdug


bsngal dwang len gyi bzod pa); (3)
N“e^ -dN®v-y$r-r$-fXr( - 8396
patience/forbearance of the definite {MSA}du¯kha-samat›
realization of doctrine (chos la nges rtogs sameness of suffering
{MSA}tanu-du¯khopasa˙vitti kyi bzod pa).
N“e^ -dN®v-;[-ac-z[([-a- 8422

experience little suffering


N“e^ -dN®v-d[e-i#[- 8409

N“e^ -dN®v-y(n-d;([- 8397


{MSA}du¯kha-k˝ay›k›ºk˝a˚a
{MSA}du¯kh›tmaka desire the extinction of suffering
d;([- d;([- d;([- d;([- essence of suffering; suffering essence
N“e^ -dN®v-d;([-a- 8423

du¯kha-dharma-k˝›nti
N“e^ -dN®v-d[*]-a- 8410

forbearance with respect to the doctrine of d;([- d;([- d;([- d;([-


suffering {LCh}du¯kha-satya {MSA}du¯kha-k˝ama˚a
true sufferings; truth of suffering
N“e^ -dN®v-zu#en-a-f*[- 8398
forbearance with respect to suffering

N“e^ -dN®v-d- 8411

N“e^ -dN®v-cr-dl#]- 8424


{MSA}du¯khabhıta¯ (na ca-)
fearless with respect to suffering {MSA,MV}du¯kha; {N}du¯khita; {MSA}du¯khin {MSA}du¯kha-prak¸ti
miserable{N}; suffering
N“e^ -dN®v-i#[-en$f- 8399
nature of suffering; natural suffering

N“e^ -dN®v-dc-zR^c-o*- 8412

N“e^ -dN®v---cd-o^-l#-d- 8425


{MSA}ti˝r … du¯khat›; {MSA}du¯khat›
three sufferings
zR^c- zR^c[- R^c- R^c[- {MSA}du¯kha-praŸamana
N“e^ -dN®v-Ø(e-a- 8400
{C}du¯kha thoroughly pacify suffering
{C}suffering; discomfort
{MSA}du¯kha-kalpa
conceive of suffering

Tenses: future, present, past, imperative 270


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

N“e^ -dN®v-vn-’f-ac-eCv( -d- N“[^ -a- N“-* d[^]-


8426 8434 8442

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

compendium h[-f-’f-ac-r*n-a! 3 h[-f-’f-zeC*v-R#-h‹e-


dnv- n*v- dnv[- n*v[-
{C}comprehension; assembling; v*z^c-dXn-a! 4 c#en-az#-p#en-a-l*n-dX-dz#-cd-
comprehended; attraction; comprising; that
{C}du¯kha-sa˙jñ›na which comprehends; complete removal of; are o^Divisions:
-dX*[-a! 5(1)eo]-h‹ en-W#of-p#Relations
Analysis en-a-l*n('brel
-dX-d-cd-
pa
eliminate/eradicate/remove/clear summed up in; combine; comprised; brtag pa'i rab tu byed pa,
away/avoid/exclude suffering combination; summary; means of conversion sa˙banda-parık˝›v¸tti); (2) Ascertainment of
Valid Cognition (tshad ma rnam par nges pa,
N“e^ -dN®v-n*v-d- N“[^ -az#-‰X-^
8428 8435

pram›˚a-viniŸcaya); (3) Commentary on


{PH} Jeffrey, there are too many entries in
dnv- n*v- dnv[- n*v[- dN“^- N“^[- dN“^n- N“^n- the Divisions field
{C}du¯kha-apoha; {MSA}du¯kh›paha {MV}›kar˝a˚a-hetu
N“-* d[^]-f[(-[r-dtn-az#-[e(rn-zeCv* -h[-f- 8443

eliminate/eradicate/remove/clear cause of collection; cause of abridgement


away/avoid/exclude suffering
{C}removal of suffering N“[^ -ac-dR#[- 8436
c#en-eo*c-R#-zeCv* -dz#-’f-db[-c#en-vf-e
dqCv- zeC*v- dqCv[- zeC*v[-
N“e^ -a- dN“^- N“^[- dN“^n- N“^n-
8429

{GD:845} Lo Khen-chen’s (glo bo mkhan chen


{C}sa˙k˝ipati bsod nams lhun grub) Sun Illuminating the
{LCh}priya; {C,MSA}Ÿubha {C}(=praŸasta);
collect; include; abridge Path of Reasoning, an Extensive Explanation
{C}Ÿubhat›; {MSA}i˝˛a
{C}assemble; compress which is a Commentary to [Sa-pa˚’s]
attractive; nice; beautiful “Treasury of Valid Cognition” [and] a
N“[^ -ac-zR^c-d- 8437
{C}dear; kind; beloved; lovely; wholesome; Commentary on the Thought of
pleasant; merit; pleasantness [Dharmakırti’s] Seven Treatises and
fh]-[a*z#-r(-fhc-fj°n-N“^e- dN“^- N“^[- dN“^n- N“^n- [Dign›ga’s] SÒtra. Reprint of Der-ge edition.

N“-* d[^]-f[(-[r-dtn-az#-[e(rn-zeCv* -h[-f- 8444


{MSA}(Ωgrah): grahı˝yante
amazing, beautiful, pleasant signs and
marks{DASI 552.3} collect; include; abridge

N“[^ -ac-f#-dR#[- 8438 c#en-eo*c-R#-zeCv* -d-c#en-vf-cd-env-


N“e^ -a-[r-f#-N“e^ -a- 8430

dqCv- zeC*v- dqCv[- zeC*v[-


priy›priya dN“^- N“^[- dN“^n- N“^n- {GD:848} Tuk-je-flel-sang’s (thugs rje dpal
beauty and ugliness bzang) Illumination of the Path of Reasoning,
{C}sa˙k˝ipati
Commentary on [Sa-pa˚’s] “Treasury of Valid
not collect; not include; non-abridged
N“e^ -az#-zdCn-d$-z[([-a- 8431
Cognition” which Explains the Thought of
{C}assemble; compress [Dharmakırti's] Seven Texts together with
{MSA}i˝˛a-phalecch› [Dign›ga's] SÒtra. Reprint of Der-ge edition.
N“n^ - 8439

desire an attractive result/fruit Rajpur (India): Sakya Center. nd.

N“e^ -f#-dN®v-d- dN“^! N“^[! dN“^n! N“^n! N“-* N‘[( -


8432 8445

to collect; include; abridge


{MSA}na du¯khyate pi˛aka
N“n^ -dN®v- 8440
non-suffering; not suffering basket; scriptural collection

N“[^ - N“-* N‘[( -en$f-


8433 8446
du¯kha
suffering
{MSA}pi˛aka-traya; tripi˛aka
dN“^- N“^[- dN“^n- N“^n-
N“-* 8441
the three baskets [sÒtra, abhidharma, and
{C}›dadati; {MSA}(upa Ωguh): upaguhya
vinaya]; three scriptural collections
to collect; include; abridge (1) set; school; faction; sect{BJ 46.2}
N“-* a- 8447
{C}assemble (2) continuative particle indicating there is
dNœ≈*[-c#f-N“^[-ac-dX*[-az#-Nå≈#z#-y#rn- more to come in the sentence, sometimes
school of thought; group; set; sectarian{BJ
setting off appositives and usually indicating
a general structure which includes the stage of 50.6}
there is another clause to the sentence
generation{TGP 11B}
N´ç-y(n-t]-f#-Øe-N“*---sX#c! cr-e#-N“*-a-
---vn-e]n-el]-[^-c√^r-N“^[-a-N√-dz#-sX#c-c(- the subject, sound, is impermanent because ... our own schools [i.e., Buddhist schools]
because it is easier to gather at other places
than ... {TGP 31}
“sde” is not a continuative! i]-p(n-N“*-a-
[de te ste are the lhag bcas Hearer Sectarian
gsum]
N“-* h]- 8448

group; meaning unit


N“*-h]-y*]-f(-Ô·en-a-[r-
and [after] a large meaning unit ...{Y}

Tenses: future, present, past, imperative 271


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

N“c* -Ì°- N“f( -a- d”-


8449 8459 8472

plate {LCh,C,L}sa˙vara; {MSA}sa˙v¸tti; sa˙keta{C, L,MSA}


{C}sa˙yama; {C}sa˙cara; {C}sa˙lekha; terminology; term
N“r( - 8450
{MSA}yang dag par sdom pa = sa˙yama {C}date; agreed symbol; conventional symbol;
vow; bind; tie; fasten; obligation; bring verbal expresion; written sign; verbal sign;
{C} druma together; collect; discipline {GD:423} appellation
{C}tree {C}restraint(s); restrain; self-mastery;
›]-a(-d”-v-dX^r-d-
N“r( -[^f-f*n-pe-a-vzr- engagement; (austere) penance
8451

compare: dam tshig, pledge a mature person trained in terminology


{C} dagdha-sthÒ˚›y›m d”-v-e[]-f#-Vø(n-ac-pv-
N“f( -a-zj‹]-ac-dX[* - 8460

{C}burned at the stake


it follows that it does not depend upon learning
N“r( -a(- 8452
e;$r- zj‹]- d;$r- ;$rn- a language{DASI 560.3}
{C}sa˙varam ›padyate compare: tha snyad, designation, convention;
{C}stamba (=vi˛apam); ga˚˜a; {MSA}skandha
{C}effects restraint and: sgra, sound, term
tree trunk
d”-[r-N´-ç 8473

N“f( -a-v-e]n-a- 8461


{C}tree

N“r( -d$- 8453


{MSA}sa˙vara-stha {C}sa˙keta-ruta
abide in a vow; abide in restraint terms and sounds
stamba (=vi˛apam); {C}ga˚˜a {C}voices and sounds
N“f( -az#-h$v-„#fn- 8462
tree trunk
d”-z[(en-az#-el#- 8474
{C}tree; boil; trunk; tree
{MSA}sa˙vara-Ÿıla
N“[( - 8454
ethics of restraint e[en- z[(en- doen!dØen- p(en-
N“f( -az#-cr-dl#]- basis of designation by verbal conventions{BJ
8463

dN“[! N“[( ! dN“[! N“[( ! 77.2}


{MSA}yama-svabh›va
to subsist; abide; stay; reside; sit; stop; dwell
d”-Nå[(ç -a- 8475

restrained nature; nature of restraint


cr-e#-fp%]-f(r-f-x#]-az#-N“([-v$en-
N“f( -az#-n*fn- Nåç[- Nåç([- Nåç[- Nåç([-
8464

its own uncommon mode of subsistence


expound; make distinctions of terms; explain
v$n-p(d-a-c#r-[^-f#-N“([-az#-f#-Øe-a-[r- {MSA}sa˙kalana-citta
words
restrained mind
impermanence -- the fact that the body gained
d”-dXn-a- 8476

will not last long ... {MSI 514}


N“f( -ac-zj‹]- 8465

Check tenses {T} referentiality


e;$r- zj‹]- d;$r- ;$rn-
N“[( -a- 8455

d”-[dr- 8477

{C}sa˙var›ya pratipadyate
{C}promises restraint
dN“[! N“[( ! dN“[! N“[( ! force of terminology

N“f( -dX[* - 8466

d”-N∂c≈ -d- 8478


{C}ti˝˛hati
to subsist; abide; stay; reside; sit; stop; dwell {C} sa˙varati
{C}stands; abides; stand up; remain; sit; stay; be {C}restrains himself N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[
at ease connecting the terminology [to the object for
N“f( -f-x#]- 8467

See previous record re: tenses the first time]


{T}
d”-N∂c≈ -dz#-el#- 8479
{C}asa˙varo
{C}no restraint; non-restraint
N“[( -v$en- 8456

N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[


N“f( -f#]- 8468

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

{C}no restraint; non-restraint


N“]( -a(-v(-f- 8457

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

{MSA}udd›na; {MSA}udd›na-Ÿloka {MV}sa˙keta-sa˙stav›nupravi˝˛a


bind; tie; fasten; vow; obligation; bring combined reason engage in acquaintance with terminology
together; collect
N“f( n-a- 8471

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

Tenses: future, present, past, imperative 272


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

d”-v-dXr-dz#-Nœn*≈ -d$- d”^r-l#r-zh°-d- dN“-^


8483 8493 8504

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

Check tense {T}

d”*e ”*e d”*en! ”*en! or dtz! dN“-^ d-


8505
zdX^r- zdX^r- dX^r- dX^r-
a child not versed in terminology
zyz! dtn!
[beat-make]; zyz!y(
torment; to slip;nfall dN“^[! N“^[! dN“^! N“^n! ’f-ac-eo]-v-[dd-a-dN“^-d!
d”-vn-dXr^ -dz#-n*fn-dNœ[*≈ -a- 8485

Check tenses {T} {C,MSA,MV}sa˙graha; {C}sa˙graha-vastu;


{C}sa˙k˝ipya; {C}sam›sa; {L}pi˚˜a;
dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ - d”*e-a- 8496
sa˙graha˚ı
{MSA}s›˙ketika-cittotp›da collect; conclude; gather; include; abridge;
{C}prah›ra; {C,MSA}t›˜an›; {L}hana Asaºga's Compendium of Ascertainments
produce a mind that is versed in terminology
beat (nirnaya-sa˙graha); "the Compendium"
d”[-d- 8486
{C}blow; belaboring with; blows; strike {C}comprehension; assembling;
comprehended; attraction; comprising; that
d”(n- 8497
rub which comprehends; complete removal of; are
nC*e-dt[-d”[-dz#-en*c-dl#]-[^- swollen; swell summed up in; combine; comprised;
combination; summary; means of conversion;
like the way in which gold is scorched, cut, and
d”(n-dtn- 8498
composed; collected; means of conversion;
rubbed
briefly; object
d”d-a- [swollen-having]; swollen; bursting; bubbly
8487
See previous re: Tense {T}

dN“[- 8499

dN“-^ d-[f]-a-[r-zdCr# -d-[r-fy(e- 8506

d”d! ”*d-df-”d! d”dn! ”*dn!


to hit; to clap dN“[! N“[^ ! dN“[! N“[( ! {MSA}hına-madhyottama … sa˙graha
the small, middling, and great collections
d”z-N∂c(≈ - to subsist; abide; stay; reside; sit; stop; dwell
8488

See under sdod @ tenses {T}


dN“-^ dz#-[r(n-a(- 8507

N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[-


dN“fn- 8500

terminological connection {C,MSA}sa˙graha-vastu


collected things
dN“f! N“(f! dN“fn! N“(fn!
d”c- 8489

{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

Like gold [that is acquired] upon being ...{TGP 37}


scortched, cut and rubbed ... {MSA}sa˙graha-Ÿloka
dN“fn-a-N´-( 8501

Thumi (p.134) gives the meaning: to sharpen collected verses


or to rub {T} {MSA}gupta-dv›ratva
dN“[^ - 8510

door of restraint; restraining door


d”c-doen- 8490

dN“fn-ac-zR^c- collect; conclude; gather


8502

e[en- z[(en- doen!dØen- p(en- dN“f^ n- 8511

{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

put together; bring together; make agree;


d”^r- 8491

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

collect; conclude; gather; include; abridge


{C}par›hantu {C}heaps up; withdrew
to beat

Tenses: future, present, past, imperative 273


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

dN“n^ -eC-˚ ]-dc-dX[* -a- ]en-


8513 8523 8535

dN“^- N“^[- dN“^n- N“^n- {C}b›dhyate {C}vana


sicken forest
Collected Topics [on prime cognition]
{C}is oppressed {C}woods; thicket
dN“n^ -zeCv* - 8514

]-f(- ]en-W#-hv-
8524 8536

dN“^- N“^[- dN“^n- N“^n- nama¯ vana


condensed commentary [transliteration of sanskrit word for name]; [forest-of-grove]; forest
homage
dN“n^ -[r-‰Xn-az#-N´-( ]n- ]en-„([-
8515 8537

]-h- 8525

dN“^- N“^[- dN“^n- N“^n- {L}vana


{C}sam›sa-vy›sata¯ [pain-hot]; pain; ache; illness; sickness woods; forest
{C}briefly and in detail
]-d;z- ]en-z[d-
8526 8538

dN“n^ -]n- 8516

{LCh}cıvara; {C}nivasana {C}vana-prastha


clothing; dress; clothes {C}woods; forest; jungle
dN“^- N“^[- dN“^n- N“^n- {C}undergarment
]en-hv- 8539
{C}paripi˚˜yati
]-xr- 8527
having collected/abridged/abbreviated/brought
{LCh,C,MSA}vana; {C}vanas-pati
together
whereas{BJ 19.6} forest; grove
{C}heaps up
{C}wood(s); thicket; tree
]-c*- 8528

dN“n^ -a- 8517

]en-hv-s$]-n$f-h·en- 8540

non-case particle preceding a statement of


dN“^- N“^[- dN“^n- N“^n- opinion: someone {C}vana-sampada
{MSA}samuccaya; {C}sa˙k˝ipta; {C}woods; groves
{C}sa˙k˝epa; {C,MSA,MV}sa˙graha; w-t#e-]-c*---
]r- 8541
{C,MSA,MV 3.22def.}sa˙g¸hıta; if someone says ...
{C}pratisa˙h¸te
collect; compose; gather; include; abridge {PH} Wilson (p.671) gives
{LCh,MSA}adhy›tma; {MSA}adhy›tman;
{C}composed; collected; collectedness; "na re" as a syntactic {MSA}›dhy›tmika; {MSA}vivaraka;
condensed; embodied in; comprised; particle that "marks a {C}madhya
incorporated; comprehended; which was in; internal; inside; interior; house
subject which is the source
withdrawn {C}inner; inward; subjective; middle; middling
of an opinion or a
---W#n-dN“^n-a- ]r-e#- 8542

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

darkness; black [dX*-d! 1 f#e-e#-[dr-a(! 2 ’-dz#-[dr-a(! 3


{C}vy›dhita
]e-a(- N‘z#-[dr-a(! 4 V†*z#-[dr-a(! 5 v$n-W#-[dr-a(! 6
8531

be sick; ill; in pain


{LCh,C}k¸˝˚a; {LCh}k›la; {LCh}asita x#[-W#-[dr-a(!
]-d-’fn-v- 8520

black Div.: 1) eye sense power, 2) ear sense power,


{C}vy›dhita {C}dark 3) nose sense power, 4) tongue sense power, 5)
{C}sick body sense power, and 6) mental sense power
]e-a(-i*-dc-Nœ[*≈ -a- 8532

]-d-h-t]- ]r-e#-Nœ-*≈ fy*[-’fn-


8521 8544

dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ -


{C}Ò˝ara {C}k¸˝˚›hij›tika {MV}›dhy›tmik›ny ›yatan›ni
pain; ache; illness; sickness {C}a mere viper internal sources
{C}saline
]r-e#-z[^-dX[* -’fn---Nœ[-t#e-f-i#[- 8545

]e-a(z-# Ì‹-ve- 8533

]-dc-R^c-v- 8522

{C}k¸˝˚a-bandhu {MSA}›dhy›tmik›n›˙ sa˙sk›r›˚›˙


{C}gil›ni-k›ya (=gl›na); {C}gil›ni-k›rya k˝a˚ikatva˙
{C}kinsman of the Darkness
{C}fall ill momentariness of internal produced
]e-a(z-# cr-dl#]-t]- 8534
phenomena

]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}

Tenses: future, present, past, imperative 274


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

]r-e#-d*f-a(- ]r-[^- ]r-h]-


8547 8553 8567

›dhy›tmika-kanth› {MSA}praty›tma˙ inner divisions; set{Gön-chok}


internal matter internally; within xr-[e-ac-eC^d-az#-]r-h]-l#e-
internal thing
]r-[^-z[^n-ac-dXn-]n- 8554
something which is included within the category
fh]-i#[! of being established as correct{LWT 7.1}
Nœ≈*n-d$z#-‰X^[-W#n-dN“^n-az#-”^v-[^-eC^d-a! z[^- z[^!z[^[- z[^n- z[^n-
]r-cd-o^-[˚r-d- 8568

{C}antar-gata
Definition: atomically established within the
{C}included; contained adhy›tmasampras›da
continuum of beings
internal clarity
]r-[^-V“e( -a- 8555

[dX*-d! 1 f#e-e#-[dr-a(! 2 ’-dz#-[dr-a(! 3


]r-c#e-a- 8569

N‘z#-[dr-a(! 4 V†*z#-[dr-a(! 5 v$n-W#-[dr-a(! V“(e- V“(e- V“(en- V“(en-


Divisions: (1) eye sense-power; (2) ear {MSA}adhy›tma-vidy›
reverse inside; {T} reverse internally
sense-power; (3) nose sense-power; (4) tongue internal awareness
]r-[^-e]n-a- 8556
sense-power; (5) bodily sense-power
]r-v- 8570

Comment: This is one of the two divisions of


{MSA}adhy›tma-sthiti
matter (bem po, kanth›); the other is external {C}abhyantara
matter (phyi'i bem po). abide inside
{C}interior; within
]r-[^-zj‹]-a- 8557

]r-e#-zdXc( -d-V®- 8548

]r-v-cd-o^-e]n-a- 8571

five inner fortunes e;$r- zj‹]- d;$r- ;$rn- {MSA}adhy›tma-sa˙stha


[dX*-d! 1 f#-x#]-a! 2 x$v-[d$n-n$-Nœ≈*-d! 3 holding inside abide within

[dr-d(-hr-d! 4 vn-W#-fpz-f-v(e-a! 5 ]r-[^-xr-[e-zu(e-v- ][-


8558 8572

e]n-v-[[-a! {C}pratisa˙l›na {C,MSA}roga; {C,MSA}vy›dhi; {C}gl›nya


Div.: 1) Birth as a human, 2) Birth in a center of {C}meditative seclusion disease; illness; sickness
Buddhist teaching, 3) Possessing sound
]r-[^-xr-[e-ac-zu(e-a- ][-dtn-ac-
8559 8573

faculties, 4) Freedom from having done any of


the five heinous crimes, 5) Faith in the doctrine {C}pratisa˙layana (=k›ya-›di-viveka¯); {C}savy›dhi
Comment: Same as (rang 'byor lnga). {L}pratisa˙l›na diseased; ill
{PH} I added the Tibetan {C}seclusion; retiring for meditation; meditative {C}full of diesases
from seclusion
][-i^r-d- 8574

]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

fh]-i#[! Nœ≈*n-d$z#-b*n-‰X^[-W#n-dN“^n-az#-e;$en! ]r-[^-cd-e]n- 8561

Definition: form included/contained within the {MSA}›tura


{MSA}adhy›tma-sa˙stha
mental continuum of beings diseased; ill; sick person; patient
abide internally
Comment: This is one of the two divisions of
][-a-Vø-d$-l#e-v-fh·]-]-
form (gzugs, rÒpa): internal form (nang gi
]r-]n- 8562

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

]r-]^d-]r-]^d-t#r-c#f-eC-( dX-dz#-[(]-[^-z[(r-d ][-az#-h·en-W#-


8576
8563

{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

][-cd-o^-l#-dc-dX[* -a- 8577


Is nang nub supposed to be
{C}›dhy›tmika-ŸÒnyat›; repeated in Entry?? {T}
{MV}adhy›tma-ŸÒnyat› {MSA}vy›dhi-Ÿamana
]r-a- 8564
inner emptiness thorough pacification of illness
{C}emptiness of inward elements; emptiness of
]]-R#n- 8578

the subject Insider [i.e. Buddhist]; Buddhist [Insider]

]r-a-nrn-‰Xn-az#-y(n- 8565

]r-[r-sX-# certainly
8552

]]-o]- 8579

{MSA}›dhy›tmika-b›hya Buddhist religion; Buddhist doctrine


inner and outer
]r-[dXr# n- 8566
{C}pratipatti
earnest; ardent
internal expanse {C}progressive path; progress to

Tenses: future, present, past, imperative 275


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

]]-o]-[^- ]f-fwz-fpz-xn- ]f-fwc-zR^c-d-


8580 8591 8604

earnestly; ardently {N}›k›Ÿ›nantya zR^c- zR^c[- R^c- R^c[-


limitless space [first of the four formless
]]-o]-[^-dX-d- {C}›k›Ÿi-bhavati
8581

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

sense-field of limitless space


abide in space
{C}pratipadyate
]f-fwz-fp(r- 8593
{C}supported by the ether
{C}progress; hasten towards; promise; behave
]f-eCv( -vf- 8606
{C}›k›Ÿa-d¸˝˛u
]f- 8583

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

and special insight{PGP 75} {C}space is not something that is


fif-dle-vn-[^n-]f-xr-f#-ex(-dc- uncertainty of the time of death{N}
]f-fwz-fj·[- 8595

]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

{C}vaih›yasa(m); {C}antarık˝a {C}kad›ci(t); {C}j›tu


{LCh,C,MSA}›k›Ÿa; {C}abhyavak›Ÿa; {C}kha; in space; in the sky ever; with negative: never
{C}gagana {C}nto the air; intermediate space/realm; air; {C}never again
space; sky firmament
{C}open space; open place; empty space;
er-l#e-zw(c-z[n-y(n-’fn-pfn-t[-W#!
]f-fwz-v-n(en-a-z[^n-f-dXn- 8597

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-Vø-d$z-# fif-dle- 8589


{MSA}gagana-garbha
Gagana-garbha [p.n. of a Bodhisattva]
space-like equipoise
]f-fwc- 8603

]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

Tenses: future, present, past, imperative 276


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

]n---dc- ]^d-a- ]^n-a-


8614 8622 8633

ranging from ... to ... {C}asta˙-gama {LCh,C,MSA}Ÿakya; {MSA}Ÿakti;


disappearance; west {LCh}samartha; {LCh,MSA}s›marthya;
e;$en-zj‹]-x#[-fr(]-]n-c*e-dX-zj‹]-az#-x#[-fr( {GD:88} Ÿakti¯; b›la
{C}oing to rest
]-R#-dc-V®- ability; potency; power; capacity
]^d-d-vr-Nå[(≈ - 8623
{C}is possible; be able; can; lends itself to
there are the five ranging from those mental
]^n-a-t#-xr-f-fy#n-a- 8634
direct perceivers apprehending forms to mental Nå≈[- Nå≈([- Nå≈[- Nå≈([-
direct perceivers apprehending tangible objects
aparagod›nıya {C}(aki˙ cit) sam-artha
]n-d;$r-Nø-* 8615
the western continent of God›nıya {C}incapable of doing anything
Comment: In Buddhist cosmology there are
{C}›rabhya; {C}upad›ya (=adhik¸tya)
]^n-a-t$r-;[-Wr-f*[-v- 8635
four large continents, each of which has two
{C}begin(ing) from; beginning with; take hold smaller continents (gling phran brgyad) next
on; about; concerning; relevant to; starting {C}aki˙cit-samartha
to it: In the center, is the monarch of
from; having turned his mind to; stimulated by; mountains, ri rab (meru). The four {C}incapable of doing anything
initially founded on; if I take into consideration; continents and eight smaller continents
]^n-a-[r-V“]-a- 8636

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

[a separative particle; non-case particle sets {C}antardhıyate


off subject or topic] {C}vanish {C}prabhavati
]#-N´ç-[ec-[r-d’]-az(- ]^d-ac-R^c-o(- unable; powerless
8625

the syllable, ni, separates and adds on{Y} {C}be able to


{C}antardhatte
[r-a(-]#-nC#[-a-gf-x#]-R#- {C}disappear; vanish ]*-g·- 8638

the first hardly ever occurs


]^d-ac-R^c-d- 8626
parrot
]#-e^-f- 8617

]*-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

{C}vimati; {C}k›ºk˝ati; {C}k›ºk˝ate;


breasts; teat "western direction"; west {C}k›ºk˝›yitva
d*-z$-Nœ≈*n-f-pe-]^-l(-]^-dc-Ì·v-a-[r {C}perplexity; doubt; uncertainty;
]^c-d- 8630

consternation; hesitates; desires; doubts; (state


a calf who has just been born seeks the milk of of) hesitation; perplexed
the teat{LWT 24} {C}sıdayati

]*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

for the sake of empowering the collection [lit.:


"causing the collection to have power"]{PGP
frz- frz- frz- frz-
aparaŸailas
81} {C}ni¯k›ºk˝a
AparaŸailas [p.n.]
{C}free from doubts
]^n-∑[-ac-t]- 8632

a special capacity

Tenses: future, present, past, imperative 277


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

]*f-]^c-f#-dX[* -t#r- ](c-d- |x-eC-( {µ-Vøc-y$-l*r-ed-a-


8645 8658 8669

{C}ni˝k›ºk˝an {LCh}bhr›nti; {L}bhr›nta; {MSA}bhrama;


{MSA}bhr›ntatva; {MSA}bhr›ntik›; {C}n-yagrodha-parima˚˜alat›
{C}free from hesitations
{MV}vitatha {C} the circumference of his figure is like that
]*f-]^c-f*[- 8646
error; mistake of the fig tree
illusion ck entry & Sanskrit
{C}nirvicikitsa
](c-d-gf- e]e-Ô‹-
8659 8670
{C}free from doubt

]*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

[particle indicating the end of a statement]


[r(n-v]-gf-l#e-e]r-l#r-
](rn- water crystal jewel
8649

he made an actual reply{LWT 173}


](c-d$-f*-b*n- 8662

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

at important places in the body


zR^c- zR^c[- R^c- R^c[- {C}ma˚i-ratna z[#-v-e][-∑[-ac-t]-el]-xr-x([-o*-
{C}adhy›kr›nta precious jewel
with respect to this there is another special way
{C}smothered by {C}gem; treasure of the wishing jewel ... {PGP 85}
](]-ac-R^c-a- 8652

](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

{C,MSA}dhana; {L}artha; {L}bhr›nta; it is necessary to know the essentials ...{LG}


{MSA}vitta eor- eo(r- dor- p(rn-
e]f- 8676

(1) wealth; riches. {C}artha˙-d›tuk›mo artha˙ parityaktuk›ma¯


to err; mistake; error wishing to completely give wealth {C}nabha; {C}khagola
error; illusion; {C}money; prize; treasure; goods {C}liberal and generous sky

](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

e]f-eCz^ -# ddn-pr- 8678


mdzes} c k

eor- eo(r- dor- p(rn- sX#-[r-enr-dz#-[dr-dNœ^c-](n-ac-b(e zdd- zddn- dd- ddn-


{C}dhana-d›yaku May I obtain the outer and secret initiations airport
{C}giver of wealth get tenses. SW added this
e]f-[^- 8679

](c-[r-zdC-^ s$]-n$f-h·en-a- entry; {PH}: {Thumi} (nod,


8656

nod, nos, nos) to receive; to {C}Òrdha


{C}dhana-dh›nya-sa˙¸ddhi {C}upwards
obtain; to obtain or accept
{C}money, corn, and affluence
e]f-a(- 8680
religious obligations
](c-d[^[- 8657

|x-eC-( {µ-Vøc- 8668


laughable (?); honest (?)
{C}dhana
e]f-dl#]- 8681
{C}riches; money; wealth; prize; treasure;
{C}n-yagrodhavan
goods
{C} like the fig-tree {C}nabha
ck entry & Sanskrit {C}space; sky

Tenses: future, present, past, imperative 278


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

e]z-]n- e]n-„([- e]n-[r-e]n-f-x#]-a-


8682 8689 8701

{MSA}pÒrva {C}vana-prastha {MV}sth›n›sth›na


previously; before; early; earlier {C}woods; forest jungle appropriate and inappropriate

e]z-d- e]n-R^c-a- e]n-[r-e]n-f-x#]-a-dNø]-a-b*n-ac-dX-d-


8683 8690 8702

burrhel sheep {C}›Ÿraya-par›v¸tti {C}sth›na-asth›na-nirdeŸa-jñ›na


transform one should cognize the teaching of what abides
e]n- 8684

{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

{C}(=vyavasthita); {C,MV,L}sthiti; forth are transformed...{LWT 160}


abide; dwell; source; state; situation; remain;
e]n-‰Xv-a(- 8691

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

meaning of a word; what is meant by a word; {C}when he has established; dwell


footing; word; verse; trace; foot; verbal in the area of R›jag¸iha{BJ 29.6}
Nœ≈dn-e]n- e]n-’fn-p-[[- 8705

e]n-r]- 8693

source of refuge {MSA}bhinn›Ÿra


n*fn-dØ]-ac-dX*[-az#-e]n-a-N´ç&d-a-]#- {L}dau˝˛hulya different abodes
bad state
e]n-a- 8706
achievement of a state in which the mind is
made steady
e]n-r]-v*]- 8694

{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

and "situation"; changed ex


e]n-a-y-fp%]- 8707

1 eng. from "by way of the factor of stability


sthitibh›gıya
level the path having been
e]n-y*]-a(- 8698

concordant with abiding


generated in one's
{L}mah›-vih›ra
e]n-a-[r-fp%]-ac-l^en-l#r- 8708

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)

Tenses: future, present, past, imperative 279


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

e]n-a-[^n-fif- e]n-az#-pdn- e]n-f-fy#n-a-


8710 8722 8733

abiding at the same {MSA}sthity-up›ya {C}apada; {C}asth›na


part of the meaning of one establishment and method of abiding non-abiding; not remain
abiding (grub bde gcig pa'i don) {C}trackless; without a trace; groundless;
e]n-az#-dX[* -‰X-^ 8723

taking his stand nowhere; not taking one's stand;


e]n-a-]-f#-c$r- 8711

{MV}sthiti-k›ra˚a no standing place; a non-standing; what cannot


be
{MSA}sthit›yoga creative cause of abiding

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

stand {C}not gone; without resort; no access; do not


go away
e]n-ac-zR^c-d- 8726
{C}asth›na; {C}sthitasya-anyath›tva
e]n-fz#-d$-a- 8737
not abiding; not remain
{C}taking his stand nowhere; not taking one's {C}avati˝˛heran
stand; no standing place; a non-standing; what abide; remain {LCh}v›tsıputrıya
cannot be; alteration of what is established {C}would situate on V›tsıputrıya [name of a Buddhist school]

e]n-ac-dX- e]n-fv- 8738

e]n-a-f*[-az#-h$v-[^- 8715 8727

{C}asth›na-yogena {C}sth›payati {C}Ÿayana-›sana


in the mode of non-abiding abide; remain {C}dwelling place; lodging
{C}without a place to stand on; by way of not {C}to place (in); discard; to store; affix; to fix;
e]n-f*[- 8739

taking his stand (on it/anywhere) deposits; to put up


{L}asthito; {C}asth›nam; {C}asth›na;
e]n-a-f*[-ac- e]n-ac-dX-d-
8716 8728

{C}asth›nam; {C}an›laya; {C}aniketa-c›rı


{C}ana˝˛hita {C}sth›tavya; {C}vartitavya (=sth›tavyam); non-abiding; not remain; not subsisting
not abiding; not remaining {C}vasati; {MV}sth›na; {C}pratib›dhate {C}not established; not standing; it is impossible;
abide; remain not a settling place; nothing to settle in; taking
{C}without making a stand
{C}should stand; should stay; to dwell; opposes his stand nowhere; not taking one's stand; no
e]n-a-f*[-ac-Nå[(≈ -a- 8717
standing place; a non-standing; what cannot be;
e]n-ac-dX[* - 8729
it is impossible; (wandering) without a home
Nå≈[- Nå≈([- Nå≈[- Nå≈([-
e]n-f*[-fwz-‰X-^ 8740
{C}prativasati; {C}niketa˙ karoti
{C}aniketa-c›rı put; place
non-abiding practice; non-abiding performance {C}apulam
{C}opposes; makes his home
{C}wandering without a home {C}without a support (?)
e]n-an- 8730

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

Tenses: future, present, past, imperative 280


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

e]n-h$v- e]n-v-dØ*]-ac- e]n-n$-


8745 8757 8764

[abide-way]; mode of subsistence; way of {C}niketa {C}niŸraya


subsistence; way of being; mode of existence; in dependence upon a basis; depending upon an as a basis; as an abode
way of things; state of things; mode of abiding abode {C}support; refuge; who resides
N‘r-h$v-e]n-h$v-f#-fp%]-a- {C}home; at home
e]n-n$-f-x#]-a- 8765

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

zw^C^v-‰X^-e]n-v-x([-a- e](r- 8766

measure of subsistence cause of a mistake abiding in the location


ashamed
cr-e#-e]n-h·[-W#-r(n-]n- {GD:486}

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

mode of subsistence [of objects]{PGP 107}


{MSA}›Ÿraya-par›v¸tti; {MSA}par›v¸tt›Ÿraya Since there would be many selves, [this
e]n-v$en-fpc-p%e- 8760

change the basis position] is damaged. Therefore, ... {T} {Jang,


final mode of subsistence 77.17}
e]n-xr-ve- 8749

Comment: Among the many meanings of Check ex 1 eng. {T}


{MV}›Ÿray›ºga "subsistence," here it means "existence" and
e]([-zu(fn- 8768

limb of abiding; limb of subsistence not "barely existing" as in "subsistence


farming."
x$f-en$f-e]([-zu(fn!-sen-a-b*n-cd-W#-s-c(v-o^-sX#
e]n-xrn-d-t]-[^- 8750

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

also called the (gnas lugs rtsa ba), the


e]n-x(rn-n$-zR^c-dz#-‰X-^ x#]-a- 8753
"definition of the body". {N}upak›ra; {N}b›dhana; {C}vy›pada;
{MSA,N}upagh›ta; {MSA}upat›pin; {MSA}upa
e]n-v$en-Ì-d- 8762

zR^c- zR^c[- R^c- R^c[- Ωh¸ (or apa Ωk¸?); {MSA}vigh›ta;


{MSA}›Ÿraya-pariv¸tti-hetutva {MSA}vyasana; {MSA}sa˙b›dha;
definition of the body (the first of the three verb: to harm; injure
being a cause of transforming the basis roots of the "Illustrated Trees of Medicine") noun: harm; injury; damage; vessel;

e]n-cd-o^-[dX-* d- [dX*-d! 1 ’f-ac-f-R^c-a! 2 ’f-ac-R^c-a! molestation


8754

{C}feel ill-will; exert withdrawal; removal;


{MV}asth›-prabheda Div.: 1) [the trunk of the healthy body abiding doing harm; distress; trouble; attack;
in a normal] balanced state, 2) [the trunk of the
differentiate the basis non-meaning; harmful; misfortune; evil; non
unhealthy body, or diseased body, abiding in benefit; disturbing the peace of; is sacked;
e]n-v-[ez- 8755
an] unbalanced state sacking; {GD:779} refuting
Comment: The word (gnas lugs) has the sense
{C}›laya-rato Comment: I use this translation-equivalent
of "status" or "actual situation". This root is because, although by extension the term
delight in an abode also called the (gnas lugs nad gzhi), the means "refute" or "contradict," I often find
"actual situation [of the body] which is the
e]n-v-dØ*]-a-f*[-a- 8756
Sanskrit and Tibetan philosophical
basis of disease". terminology to be far richer in its literal
{C}aniketa-sthita
e]n-b#r- meaning than in its rerendering into what
8763

not depending upon an abode some English-speaking scholars have


{C}utterly homeless {C}niŸrita; {C}sa˙ti˝˛hati; {C}-stha identified as its philosophical meaning. Much
abiding; remaining; subsisting of the psychological punch (pun intended) is
{C}supported; in dependence; leans on; based
e]([-a-t]-R#-Øen- 8771

on; inhabiting; dwell on in mind; settle; one who


stands firm; stand on undermining sign

Tenses: future, present, past, imperative 281


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

e]([-a-dX[* - e]([-dX[* - e]([-n*fn-f*[-a-


8772 8786 8796

{MSA}vigh›ta-k¸t {MSA,GD}b›dhaka; {MSA}vyatikrama {C}avy›p›da


harmer; harm; cause harm harmer; damage{BJ 32.7}; refutation without harmful intent
{GD:789} refuter {C}free from ill-will
e]([-a-dX[* -a- 8773

pv-dz#-e]([-dX*[-dNø]-]n- e](]-a- 8797

{MSA}apak›rin
having shown the damage which
harmer f]]! e](]! f]][! e](][!
follows{DASI}

e]([-a-dX[* -a-d;([-a- [r(n-v-e]([-dX*[-


8774
{MSA}zil gyis gnon pa = abhibhava, abhibhÒti;
{MSA}pha rol gnon pa = par›krama
refutation of the explicit teaching to press down; to subdue; to cover
d;([- d;([- d;([- d;([-
e]([-dX[* -dË([-a-’fn- e[en-el#z#-e(-n-e](]-az#-h$v-[^-x([-a-
8787
{MSA}upagh›ta-mar˝a˚a
forbearance with respect to harmers existence in the manner of covering its basis of
dË([- Ë([- dË([- Ë([- designation
e]([-a-dX[* -az#-z[^-b*n- 8775

damages expressed{N}#
e](]-ac-zR^c-d- 8798

{MSA}apak›ri-sa˙jñ›
e]([-dX[* -d;([-a- 8788

harmful conception {C}›kramati


d;([- d;([- d;([- d;([- to press down; to subdue; to cover
e]([-a-f*[-Vø- 8776

{MSA}apak›ra-mar˝a˚a {C}step on; moves into; assail; enter on


dVø- Vø- dVøn- Vø(n- forbearance with respect to harmers
e](]-ac-dX-d- 8799

{MSA}anupagh›ta-d¸˝˛i
e]([-dX[* -v-t#-f#-NIf-az#-d;([-a- 8789

non-harmful view {C}pratib›dhate


to press down; to subdue; to cover
d;([- d;([- d;([- d;([-
e]([-a-f*[-a- 8777

{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

thought about them] f]]! e](]! f]][! e](][!


{MSA}vyasana-Ÿ›nti {MSA}zil gyis mnan = abhibhÒya; {MSA}zil
e]([-N∂]#≈ - 8790

pacify harmers mnan = abhi ΩbhÒ


{C,L}yak˝a to press down; to subdue; to cover
e]([-ac-zR^c- 8779

demons in the earth, air, or lower heavens


f]z- 8801

{C}jugupsate; {C}jugupsayati{?} these demons are malignant, violent, and


harm; injure; damage devourerers of human flesh; yak˝as are also {C}ka˚˜a (=k›˚˜a)
{C}abhor the eight attendanats of Kuvera (or {C}stalk
VaiŸrava˚a), the god of wealth; those on
f]z-x#n- 8802

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]([-ac-dX[* -a- 8781

e]([-f#-dX[* - 8791

{MSA}apak›ra; {MSA}apar›dha; {MV}avigh›ta f]c- f]c- f]c[- f]c[-


{MSA}upagh›ta; {MSA}vy›b›dha harmless; not harmed {C}paribhÒta; {C}paribhÒtat›
harmer; harm; injure; damage suffer; harm; torture; torment
e]([-f*[- 8792

e]([-ac-f#-dX[* -[(- 8782


{C}humbled; humiliation

{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

Tenses: future, present, past, imperative 282


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

f]c-f*[-a- ’-dz#-[dr-a- ’f-q^]-fr(]-Ô·en-Ø(en-a-


8806 8817 8825

f]c- f]c- f]c[- f]c[- Ÿrotrendriya Ø(en- Ø(en- Ø(en- Ø(en-


ear sense power
{MSA}avıci {C}sarv›k›r›bhisambodha
Most Tortuous Hell; denizen of the Most fh]-i#[! {C}full understanding of all modes/aspects
Tortuous Hell
cr-zdCn-’-b*n-W#-p%]-f(r-f-x#]-az#-d[e-ŒX*]-dX*[- ’f-[qc- 8826

f]([-a- 8807

az#-y-]n-dle-az#-]r-e#-e;$en-t]-[˚rn-d! wholesome; very white


f](! f]([! f](n! f]([! Definition: clear inner form qualified by acting
’f-f∑*]- 8827

as the uncommon empowering condition of its


to cause to receive
own-effect, an ear consciousness
d[r-dNœ^c-d-f](n-a- one of the five divisions of internal matter ’f-a-pfn-t[-f∑*]-a-
(nang gi bem po); the other four correspond sarv›k›ra-jñ›na; sarv›k›rajñat›
receive bestowal of initiation
to the other senses exalted knower of all aspects; omniscient
f](n- 8808
consciousness; omniscience{D2}
’-dz#-[dr-a(- 8818

Get definition from seventy topics


f](! f]([! f](n! f]([! Ÿrotrendriya {T}
to cause to receive ear sense; ear sense power
’f-f∑*]-R#-elv-dX- 8828

’- 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

dË([- Ë([- dË([- Ë([- cr-e#-p%]-f(r-f-x#]-az#-d[e-ŒX*]-’-dz#-[dr-a(-[ fh]-i#[! ’f-f∑*]-R#n-Ø(en-ac-dX-d!


{C}sa˙var˚ayati r-[f#en-N´ç-v-dØ*]-]n-Nœ≈*-dz#-c#e-a! Definition: object of comprehension by an
{C}recommend omniscient consciousness
Definition: an awareness which arises in

’-Nøe- dependence upon its own uncommon


’f-f∑*]-R#n-Ø(en-ac-dX-d-
8811 8829

empowering conditions, an observed sound and


get from Lag Len/ rDor 'grel ear sense-power Ø(en- Ø(en- Ø(en- Ø(en-
one of the five divisions of sense
getrna
get stag g.yas; rna stag g.yon object of comprehension by an omniscient
consciousness (dbang shes); the other four
consciousness
SW added this entry correspond to the other senses
definition of object of cognition by an
’-b*n-W#-i]-dX- 8820

’-d- omniscient consciousness (rnam mkhyen gyi


8812

gzhal bya, sarv›k›ra-jñ›na-prameya)


{C,MSA,N}Ÿrotra heard object of an ear-consciousness
’f-eCrn- 8830

ear definition of sound-source (sgra'i skye


mched) {C,L,MSA,MV}pary›ya; {C}pary›ye˚a
’-d-¤r-ve-N‘-et([- 8813

’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

y$-’e-d[^[-Ì‹- pary›yo yena pary›ye˚a, would it be feasible


to say that...?; it is quite possible that; sy›t
{C}lalla water, pus, and ambrosia pary›yo yad, would there be a reason to
{C}quivering
assume that...?; it is possible that)
’e-e#-Q√r^ - 8822

’-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

the framework of non-existence.


{L,C,TN}›k›ra; {C}prak›ra; {C}dh›
y(n-W#-’f-eCrn-
(1) [=rnam pa]: aspect; type; kind enumeration of phenomena
(2) intensifier [sanskrit vi-] {PH} Jeffrey, verify
{C}specific constitution; variety; way "synonym" vis a vis ex.3

Tenses: future, present, past, imperative 283


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

’f-eCrn-[^-fz#-N´-( ]n- ’f-zeCv* -pc-vf-env-dX[* - ’f-y[-a-


8831 8841 8852

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

Commentary on (Dign›ga’s) “Compilation of


cut off
Prime Cognition”: Unerring Illumination of the
{C}aneka-pary›ya {C}removed
Path to Liberation [thar lam gsal byed / tshad
{C}by various methods
’f-zu(fn-a- 8853

’f-zeCv* -dÌfn- 8842

’f-eCrn-[^-fn- 8833

composition of commentary el(f- zu(fn- dt(f- y(fn-


{C}aneka-pary›ya
{C}vigh›ta
’f-‰Xv- 8843
{C}by various methods
harm; injure; damage
’f-eCrn-az#- 8834
[very-conqueror]; complete victory; {C}oppose
conqueror
’f-ei#n-n$-zu$e-a- 8854
{N}pary›ya
’f-r*n- 8844
metaphoric{N}
related in two ways
’f-eCrn-az#-q^]-dØen- 8835
pram›˚a-viniŸcaya
’f-Ø(e- 8855

Dharmakırti's Ascertainment of Valid


e[en- z[(en- doen!dØen- p(en- Cognition (P. 5701, vol. 130)
’f-ac-Ø(e-a-
enumerated imputations
’f-t]- 8845
{LCh,MV,MSA}vitarka; vikalpa; kalpan›
one of the two types of imputations according
conceptuality; discursiveness; coarse
to BJ; the other is imputations of which the having the aspect{LG} conceptuality; thought; conceptual thought;
character is thoroughly cut off (mtshan nyid
yongs su chad pa'i kun brtags); there are two p(e-fc-d[*]-az#-’f-t]- conceptual consciousnesses
kinds of rnam grangs pa'i kun brtags: (1) having the aspect of the [sixteen noble] truths
’f-Ø(e!Ø(e-a- 8856

posited by names and terminology; (2) not initially{LG}


posited by names and terminology vikalpa/kalpan›
’f-et([- 8846

conceptuality
’f-eCrn-f-x#]-a- 8836

vyavaccheda
’f-Ø(e-x(r-n$-Når-d- 8857

{N}apary›ya {GD:142} preclusion


non-metaphoric{N} Når- Nå(r- Nårn- Nå(rn-
’f-et(n-!dt[!-x(rn-et([- 8847

’f-eCv( - 8837
thoroughly abandoning thoughts
an exclusionary elimination and an inclusionary
’f-dØen- 8858

zeC(v- zeC(v[- eC(v- eC(v[- elimination


{LCh}vimukti; {C}vimukta; {L}vimuc-
’f-dt[- e[en- z[(en- doen!dØen- p(en-
8848

release the imputed


{C}freed (from); emancipated; free {N}viccheda; {N}ap›k¸ta
[mere] elimination; elimination{N} ei#n-N‘r-N®-f-]#-q^]-dØen-[r-sX#-f-]#-’f-doen-
’f-eCv( -vf- 8838

’f-dt[-x(rn-et([-W#-N´-( ]n-f#-fp%]-ac-e]n 8849


x#]-az#-sX#c!-ei#n-N‘r-N®-f-]#-q^]-dØen-[r-sX#-f-
zeC(v- zeC(v[- eC(v- eC(v[- ]#-’f-doen-x#]-az#-sX#c!-
vimukti-m›rga -a-no common abiding from the point of view of Because the former dualistic appearance [that
path of release is, the appearance as object of verbalization
being eliminator and eliminated
fp(r-vf-’f-eC(v-vf- Comment: This is the definition of the
and means of verbalization] is the imputational
factor and the latter [that is, the appearance as
path of release of the path of seeing{PGP 69} mutually contradictory (phan tshun spang
apprehended-object and apprehending-subject]
’f-pc- 8859
'gal), which is one of two types of
’f-zR^c- 8839

contradiction ('gal ba): mutually


contradictory (phan tshun spang 'gal) such as vimok˝a
zR^c- zR^c[- R^c- R^c[- white and non-white (dkar po dang dkar ma liberation
{LCh}vik›ra yin pa); and contradictory in the sense of not
’f-pc-N´-( 8860

manifestation abiding together (lhan cig mi gnas 'gal) such


as the two, antidote and object of
d[*-Nø(r-e#-’f-zR^c- {C}vimok˝a-dv›ra
’f-dt[-x(rn-et([-er-l#e 8850

manifestation of bliss and emptiness{TGP} door of liberation

’f-pc-a- 8861

’f-zeCv* - ei#(1)n-[r-ei# n-f-x#]-R#-s$r-en$f-n*v-d-


8840

[the two are] eliminator and eliminated; vimok˝a


dqCv- zeC*v- dqCv[- zeC*v[- and (2) [their being] two or not two or some liberation
[Dharmakırti's] Commentary on (Dign›ga's) third possibilty is eliminated
’f-[e- 8862
"Compilation of Valid/Prime Cognition" [tshad definition of directly contradictory (dngos
ma rnam ’grel gyi tshig le’ur byas pa, 'gal)
{MSA,MV}viŸuddha; {MSA,MV}viŸuddhi;
pram›˚a-v›rttikak›rik›; P5709, vol. 130],
’f-dt$- 8851
viŸuddhaka; {MV}Ÿuddhi
commentary [in general]
very pure; complete
{MSA}daŸa-vidha {C}pure
ten aspects

Tenses: future, present, past, imperative 284


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

’f-[e-e#-[f#en-az#-eg·-d(- ’f-a-q^]-f∑*]-a-i#[- ’f-a-y[-a-


8863 8875 8887

[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

become very pure {C}sarvath›; {C}sarva-abhis›re˚a


{C}be cleansed all aspects {C}dvaividhya; {MV}dvidh›; {MV}dvividha;
{C}at all times; from all sides {MV}dvedh›
’f-[e-N´f( -vf- 8865

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

[f#en- [f#en- [f#en- [f#en- {C}a˝˛avidha


object of observation by a path of purification {C}of eight kinds f∑*]- f∑*]- f∑*][- f∑*][-
’f-d[^]- ’f-a-V®-
8870 8881
sarv›k›ra-jñ›na; sarv›k›rajñat›
exalted knower of all aspects; omniscient
{MSA}sapta-vidha; {MV}sapta-dh› {MV}pañcavidha consciousness; omniscience
seven aspects five aspects
’f-a-pfn-t[-f∑*]-a-i#[- 8894

’f-d[^]-R#-c#en-a- ’f-a-et#e-o^-N´c&≈ -a-


8871 8882

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

dNø]- Nø]( - dNø][- Nø]( [- Ø(en- Ø(en- Ø(en- Ø(en-


N‘r- N‘r- N‘r- N‘r- {C}ekadhera˚› {C}sarva-›k›ra-avabodha
{LCh,LR}vairocana indicated as one aspect realize all aspects; understand all aspects.
Vairocana [p.n. of a Buddha] {C}one single flow

’f-a- 8874
{C}full understanding in all their modes
’f-a-dt$- 8884

’f-a-pfn-t[-[^- 8896

{LCh,MV,MSA}›k›ra; {C,MV}prak›ra; {MV}daŸavidha


{C}›k›rat›; {C}›k¸ti; bheda
ten aspects {C}sarva-›k›ra; {C}sarva-›k›ram;
(=dharma-bheda); {MSA}gati; {MSA}vidhi;
{MV}k›ra˚a (?) {MSA}sarvath›
’f-a-dt$-ei#n-n$- 8885

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

Tenses: future, present, past, imperative 285


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

’f-a-pfn-t[-[^-Ø(en-a- ’f-a-N‘-h·en-n$-i*-dc-e]n-a- ’f-az#-fy(e-pfn-t[-[r-V“]-a-


8897 8910 8923

Ø(en- Ø(en- Ø(en- Ø(en- {MSA}vicitr›k›ra-pratyupasth›natva {C}sarv›k›ra-varopeta


abiding in various aspects having all the best aspects
{MSA}sarv›k›ra-bodha; {MSA}don thams cad
rnam pa thams cad du rtogs pa =
’f-a-f-[e-a-xr-f-x#]- ’f-az#-[dX-* d-
8911 8924

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

{C}in many ways


’f-ac- 8926

Ô·en- Ô·en- Ô·en- Ô·en- ’f-a-f*[-a- 8913

{C}sarv›k›ra-paripur˚a as the aspect


perfect in all aspects; complete in every {C}aprak›ra; {MV,MSA}an›k›ratva
’f-ac-[qCe^ n-ac-f#-dX-Nø-* 8927

respect no aspects; aspectless


{C}modeless {C}vikopayati
’f-a-[e-e#n- 8900

disturb; agitate
’f-a-f*[-ac-Nƒ-ç d- 8914

{L}katividha {C}do harm; upset


of how many kinds? nir›k›rav›da
’f-ac-dq^c-d- 8928

{GD:135} no mediation of
’f-a-[r-dtn-ac-Nƒ-ç d- 8901

perception;{GD:585} Proponents of No-Aspect {C}vinetavya


school [another name for the False Aspectarian
s›k›rav›da respect; service
school (rnam rdzun ba)]
{GD:135} perception mediated by aspects should be not guided
see: rnam pa dang bcas par smra ba
see: rnam pa med par smra ba
’f-ac-dq([-a- 8929

’f-a-gf- 8915

’f-a-[r-fp%]-a- 8902

{C}prak›ra [e([- ze([- dq([- ze([-


*›k›rabh›gıya {C}vyÒha (=samÒha¯)
mere aspect; mere kind
similar in aspect set; state; establish; arrange; register; make a
{C}specific constitution; variety; kind; way
record; place [on throne]; put [a signature];
’f-a-[^- 8903

’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-dl#-a-N´f( -a- 8917


{C}viruhati
{C}vividha; {C}aneka; {MSA}naika arise; be born; be produced
in many forms dN´(f- N´(f- dN´(fn- N´(fn- {C}grows
{C}manifold; various (aspects) {MSA}catur-›k›ra-bh›vana
’f-ac-Nœ-(≈ 8931

cultivate/meditate on four aspects


’f-a-[}e^ - 8905

’f-a-x(rn-n$-[e-a- {C}parikhinna (=parik˝ı˚a)


8918

{MSA}˝a˜-vidha averse; aversion


six kinds; six aspects {C}›k›ra-viŸuddhi {C}exhausted
completely pure aspect
’f-a-[}e^ -o^- ’f-ac-w(r-[^-y$[-az#-[f#en-a-
8906 8932

’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

Tenses: future, present, past, imperative 286


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

’f-ac-z„^e-ac-zR^c-l#r- ’f-ac-eCv( -d-fy(e- ’f-ac-eCv( -dc-fif-a-i#[-


8935 8943 8954

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

’f-ac-z„^e-f*[- ’f-ac-eCv( -d-ifn-a- ’f-ac-eCv( -dc-dX-


8936 8944 8955

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

’f-ac-z„^en-a- ’f-ac-eCv( -dc-dX-d-


8937 8956

zeC(v- zeC(v[- eC(v- eC(v[-


z„^e- z„^e- z„^en- z„^en- {MSA}vimukti-tulyatva zeC(v- zeC(v[- eC(v- eC(v[-
{C}vikopana similarity with liberation {MSA}vimocana
be disturbed; be angry; fight object of liberation
’f-ac-eCv( -d-x(rn-n$-h·v-d- 8946

{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

’f-ac-eCv( -dc-dX[* -a- 8958

5 vf! ‰X^-dc-dX*[-az#-vf! 6 V“r-[^n! fXr( -d-{MSA}vimukti-prıti-sukha-sa˙vedana zeC(v- zeC(v[- eC(v- eC(v[-


]-n( -x$v-[^n1)! Cause
Branches: 7 zdCBranch,
n-d$! 8 2)V“(eCondition
-‰X^! V“(e-az#-‰X^!
Branch, 3) Entrance Branch, 4) Location thoroughly experience the happiness and bliss {MSA}vimukti; {MV}vimuc; {MV}vimocayati;
Branch, 5) Pathways Branch, 6) Time of of liberation {MV}vimocana
Arising Branch, 7) Fatal Effect Branch, 8) Side liberate
’f-ac-eCv( -dz#-zu$e-a- 8948

Effects Branch, 9) Condensation Branch


’f-ac-eCv( -v-N∂c(≈ -d- 8959

Comment: In the medical tree, this refers to {MSA}vimukti-praveŸa


the trunk of the unhealthy body, or diseased enter into liberation
body, abiding in an unbalanced state. N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[-
’f-ac-eCv( -dz#-pdn-y*]- 8949
{MSA}vimuktau niyojan›t
’f-ac-eCen-a- 8939

connection to liberation; exertion in liberation


zeC(v- zeC(v[- eC(v- eC(v[-
’f-ac-[e([-’f-ac-zeCv* -d- 8960
{C}vikhy›ta
renowned; famous {MSA}mahop›yo vimocane
{C}generally known (as); named the great method(s) of liberation dqCv- zeC*v- dqCv[- zeC*v[-
’f-ac-eCv( -dz#-fh]-i#[- 8950
{C}viv¸˚oti
’f-ac-eCv( - 8940

comment upon a statement


zeC(v- zeC(v[- eC(v- eC(v[- zeC(v- zeC(v[- eC(v- eC(v[- {C}uncover; make clear; comment upon
{MSA}vimukti-lak˝a˚a
’f-ac-zR^c-d- 8961
{C}vimucyate
released; liberated characteristic of liberation
zR^c- zR^c[- R^c- R^c[-
’f-ac-eCv( -dz#-x*-b*n- 8951

’f-ac-eCv( -z[}-d-i#[- 8941

{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

’f-ac-eCv( -d- 8942

{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

Tenses: future, present, past, imperative 287


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

’f-ac-zeCv* -dc-dX[* - ’f-ac-dt[-a- ’f-ac-dNI[-a-


8964 8975 8989

dqCv- zeC*v- dqCv[- zeC*v[- {N}viccheda; {N}ap›k¸ta {L}vy›khy›


elimination; mere elimination{N} emphasize; announce
{C}vivarati

’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

zeC(v- zeC(v[- eC(v- eC(v[- ascertain; ascertainment


{C}vipra˚›Ÿayati (=anyath›-kara˚am)
’f-ac-doe-o^-f*[-a- 8991
{C}vimocana
{C}forget; [cause to be wasted?]
liberated; freed
’f-ac-zu#e-a- {C}avikalpa
8978
{C}delivering; unfettered
not imputed; not designated
’f-ac-‰Xv-d- 8966
{C,MSA}vibh›van›; {MSA}vibh›vana; {C}undiscriminated; without discrimination
{MSA}vibh›vayat
’f-ac-doen-az#-e;$en- 8992
{C,MSA}vijaya; {C}vaijayanta destroy; disintegrate
{C}conquest; palace of ⁄akra
’f-ac-zu#e-ac-dR#[-a- 8979

e[en- z[(en- doen!dØen- p(en-


’f-ac-‰X-^ 8967

{C}vidhva˙sana-kara imputed form


‰X^- ‰X^- ‰X^- ‰X^- destroy; disintegrate Comment: One in the triad of imputational
{C}shatterer form (kun brtags pa'i gzugs), imputed form
{C,MSA}(vi Ωcar): vicarati
(rnam par brtags pa'i gzugs), and form of
{C}pass through; explain; wander about;
’f-ac-zu#e-ac-zR^c- 8980
reality (chos nyid kyi gzugs), the last meaning
wanders; behave; undo; course apart from
the reality of form in Ge-luk and noumenal
{C}vyavas›dam ›padyate
’f-ac-‰Xe^ - 8968
form in Jo-nang. These three correspond to
will be destroyed; will disintegrate the three natures of a form: imputational
{C}vidh›vati {C}is bound to incur a fall nature, other-powered nature, and thoroughly
{C}flow away established nature of a form.
’f-ac-zu#e-ac-zR^c-d- 8981

’f-ac-Ø(e- 8993

’f-ac-N´f( -a- 8969

{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

’f-ac-dN´d&ç n-a- ’f-ac-zu#e-ac-f#-dR#[-a-


8970 8983

{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

(vy-ava Ωsth›): {MV}vyavasth›payati; {MV}kalpayati; {C}vikalpayati;


{MV}vyavasth›pyante {C}vikalpanat› (=kalpan›)
{MSA}viniŸcaya; {MSA}viniŸcita
posit; set; assign; designate; put ideation; think; conceptualize; conceptual
ascertain; ascertainment; definite
consciousness
’f-ac-zu(e-dX[* -y(n-en$f- 8985

’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

{C}to see abandon all ideation; abandon all


conceptualization
’f-ac-ifn- 8987
{C}vinılaka
{C}a blueish (or discolored) corpse; dark blue {C}has forsaken all discriminations
{C}vihına
’f-ac-Ø(e-a-[r-dtn-a- 8997

’f-ac-N®n( -a- 8974

spoiled; deficient; degenerate


{C}failed in {C}savitarka
{C}vinılaka
having ideation; together with
’f-ac-ifn-a- 8988
{C}a blueish (or discolored) corpse; dark blue
conceptualization
{C}vihanyam›na {C}with thoughts adjusted; with discursive
spoiled; deficient; degenerate thoughts
{C}doomed to death

Tenses: future, present, past, imperative 288


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

’f-ac-Ø(e-a-[r-dtn-az#-e;$en-dÈ]- ’f-ac-Ø(e-ac-dX[* -a- ’f-ac-dVø-d-


8998 9009 9018

savikalpakapratibimba {MV}vikalpa¯ kriyate; {MV}vikalpakatva {C}vyavalokayati


analytical image discriminate; conceptualize view; look; see
{C}behold; consider; look down (on)
’f-ac-Ø(e-a-[r-dtn-az#-e;$en-d’]- ’f-ac-Ø(e-ac-f-fy#n-a-
8999 9010

’f-ac-dVøz-( 9019

savikalpa-pratibimba {C}avikalpa; {C}avikalpatva


image that is connected with non-ideation; non-conceptualization {L}vyavalokayati
ideation/conceptualization {C}non-discrimination you should view

’f-ac-Ø(e-a-’fn-W#-[*-dl#]-i#[- ’f-ac-Ø(e-ac-f-fy#n-n(- ’f-ac-dVøn-]n-


9000 9011 9020

{MSA}vikalp›n›˙ tathat› {C}avikalpa; {C}avikalpatva {C}vyavalokayan


suchness of ideations/conceptualizations non-ideation; non-conceptualization having viewed; having seen
{C}non-discrimination; undiscriminated; {C}surveying
’f-ac-Ø(e-a-’fn-xr-[e-ac-;[-a- 9001

without discrimination
’f-ac-pc-a- 9021

{MSA}vikalp›n›˙ sa˙k˝aya¯
’f-ac-Ø(e-ac-f*[-a- 9012

complete extinction of {C,MSA}vimok˝a


ideations/conceptualizations {C}avikalpa; {C}avikalpanat›; {C}avikalpita liberation; freedom
non-ideation; non-conceptualization {C}emancipation; deliverance [there are eight
’f-ac-Ø(e-a-f*[-t#r- 9002

{C}non-discrimination; undiscriminated; kinds]


{C}avitarka without discrimination; not discriminated
’f-ac-p(-zhf-a-dnf-a- 9022

non-ideation; non-conceptualization
’f-ac-Ø(en-a- 9013

{C}without thoughts adjusted {L}vihe˛han›


Ø(en- Ø(en- Ø(en- Ø(en- intent on hurting; attempt to hurt
’f-ac-Ø(e-a-f*[-t#r- 9003

{C}vikalpa
’f-ac-zp(c-d- 9023

{C}avitarka ideation; discriminate; realize; cognize;


non-ideation; non-conceptualization understand {C}vikira˚a; {C}vik˝iptaka
{C}without thoughts adjusted {C}false discrimination; no-construction separate; scatter
casting off; dispersing; scattered corpse;
’f-ac-Ø(e-a-f*[-a- 9004

’f-ac-Vø- 9014

mangled
{L}nirvikalpaka; {C}avikalpita; {C}vikalpanat›
’f-ac-[e- 9024

(=kalpan›) dVø- Vø- dVøn- Vø(n-


non-ideation; non-conceptualization {C}vilokita (=vilokan› = avalokita)
{MV}pariŸuddha; {MV,L}viŸuddha;
{C}without thoughts adjusted; absence of view; look; see {MV}viŸuddhatva; {MV}viŸuddhi; {L}vimok˝a
mental construction; without discrimination; not {C}looking away; surveying very pure; complete; purify; purity
discriminated
’f-ac-Vø-d- 9015

’f-ac-[e-i#[- 9025

’f-ac-Ø(e-a-x(rn-n$-h·v-d- 9005

dVø- Vø- dVøn- Vø(n- {C}viŸuddhat›


dgv- zh·v!zh°v- dgv- h·v[- {C}avalokayati; {C}avalokita; purity
{MSA}vikalpa-parye˝˛i {C}vyavalokanat›; {C}vyavalokan›;
’f-ac-[e-a- 9026

{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

’f-ac-Ø(e-az#-Nå[(≈ -x$v-f-x#]-a- ’f-ac-[e-a-f*[-


9008 9029

e[en- z[(en- doen!dØen- p(en-


{MV}vikalpita˙ rÒpa˙ {MSA}na viŸudhyate (vi ΩŸudh)
Nå≈[- Nå≈([- Nå≈[- Nå≈([- imputed form not purify; impurity
{MSA}vikalp›gocaratva
’f-ac-[e-a-el]-R#-[dr-i#[- 9030
not the realm of ideation; not the realm of
conceptualization
{MV}viŸuddhau p›ratantrya˙
other-powered purity

Tenses: future, present, past, imperative 289


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

’f-ac-[e-az#-∑[-ac- ’f-a-d[*]-ac-Nƒ-ç d- ’f-ac-[aX[( -a-


9031 9044 9056

{MSA}viŸuddhi-viŸe˝a True Aspectarian Proponents; True {C}vyavac›rayati; {MSA}vic›ra˚a;


very pure distinction; complete distinction Aspectarian School {MSA}vic›ra˚›
analysis; discrimination
’f-ac-[e-az#-pdn- ’f-ac-z[}]* -a-
9032 9045

{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-[aX[( -a-f*[-a- 9058

’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

’f-ac-e](]-a- ’f-ac-[aX[( -ac-dX[* -


9048 9060
{MSA}viŸuddhi-bh›janatva
very pure vessel
{MSA}vi˝kambhana; {C}vi˝kambhayati {C}vyavac›rayati
’f-ac-[e-az#-[f#en-a- 9037
harm; damage discriminate; analyze
{C}obstruct; make an obstacle; get rid of {C}apperceive; assimilates
[f#en- [f#en- [f#en- [f#en-
’f-ac-f]]-t#r- ’f-ac-Når-dc-dX-
9049 9061

{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

Jam-Âang-shay-fla, in speaking about the {L}vigata; {C}vivarjayati


abandon; give up
’f-ac-[e-az#-fh]-i#[- 9038
N‘r- N‘r- N‘r- N‘r- {C}rejection; avoid; having relinquished;
{C}vairocano
{MSA}viŸuddhi-lak˝a˚a without; avoided; get rid of; reject
appear; perceive; illuminate
characteristic of purification
’f-ac-Nårn-a- 9063
{C}like the shining sun

’f-ac-[e-ac-zR^c-d- 9039

’f-ac-N‘r-fj[- 9052

Når- Nå(r- Nårn- Nå(rn-


{MV}(vi ΩŸudh): viŸudhyate {C,MV}varjita; {C,MSA}vivarjita
purify; become pure N‘r- N‘r- N‘r- N‘r- abandon; give up
{C}vairocana {C}having relinquished; without; avoided;
’f-ac-[e-ac-dX- 9040

Vairocana [p.n. of a Buddha]; Vairochana reject; abandoned; left behind

’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

’f-ac-Når( -dc-zR^c-c(- 9065


analysis; discrimination
{C}futile considerations; deliberation
{MV}viŸuddhi
Når- Nå(r- Nårn- Nå(rn-
’f-ac-[aX[( - 9055
object of purification
{C}visarjayati
’f-ac-[e-x$v- 9043

{MSA}(vi Ωcar): vic›rayet eliminate; abandon; dispel


analysis; discrimination {C}replies; get rid of; answer
{MV}Ÿuddhi-vi˝aya
object of purification; pure object

Tenses: future, present, past, imperative 290


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

’f-ac-Nå[(≈ - ’f-ac-dXr-d- ’f-ac-zdX[* -ac-dX[* -


9066 9077 9088

Nå≈[- Nå≈([- Nå≈[- Nå≈([- zdXr- zdXrn- dXr- zdX(rn- {C}vibhajati


differentiate; to separate; open; separate
{C}vicarati {MSA,MV,L}vyavad›na; {C}vyod›na
(=vyavad›na); {MSA}vyavad›ta; {C}analyze; classify
enjoy; make use of; practice; act out;
{MV}viŸuddhi
perform; deeds; performance
’f-ac-zdCv-d- 9089

{C}pass through; explain; wander about; purification; purify; cleanse


wanders; behave; undo; course apart from {C}virahita
’f-ac-dXr-d-f-x#]-a- 9078

to be devoid of; free from


’f-ac-Nån(ç -o*-e(-d-f-x#]-a- 9067

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

zdXr- zdXrn- dXr- zdX(rn-


’f-ac-N∂r≈ -dz#-y(n- 9091

{MSA}viv¸ta; {L}viv¸t- {MV,N}vaiyavad›nika-dharma


distinguish; differentiate; separate; open a very pure phenomenon{N}
N∂≈r- N∂≈(r- N∂≈rn- N∂≈(rn-
’f-ac-dXr-dz#-cr-dl#]- 9080

’f-ac-sX-* Nø-* v$r-dNø]-ac-dX-d-x#]-](- 9069


thoroughly pure phenomena

’f-ac-N∂r≈ -dc-dX-d- 9092


{C}vibhajya (vy›kara˚ıyam) zdXr- zdXrn- dXr- zdX(rn-
{C}one must make a distinction {MV}vyavad›na-prak¸ti
nature of purity; pure nature N∂≈r- N∂≈(r- N∂≈rn- N∂≈(rn-
’f-ac-sX-* d- 9070

{MSA}viŸodhya
’f-ac-dXr-dc-zR^c- 9081

{C}suvibhakta object to be purified


distinguish; differentiate; separate; open
’f-ac-N∂r(≈ -d- 9093
zdXr- zdXrn- dXr- zdX(rn-
{C}well proportioned; well separated;
{MSA}(vy-ava Ωdai): vyavad›yante
{GD:260} differentiated point of view N∂≈r- N∂≈(r- N∂≈rn- N∂≈(rn-
purify; become pure
’f-ac-zs*v-d- 9071
{MSA}viŸuddhi; {MSA}viŸodhana;
’f-ac-dCv-d- 9082
{MSA}viŸodhan›
{C}vivardham›na purify; wash; practice; train; cleanse; clean;
{L}viyoga
increase purity; purification
completely free from
{C}as they grow
’f-ac-N∂r(≈ -dz#-y(n- 9094

’f-ac-[dX-* 9083

’f-ac-zs*v-dX[* -a- 9072

{C}vibhakti N∂≈r- N∂≈(r- N∂≈rn- N∂≈(rn-


{MSA}vivardhayat
divide; division; open; differentiate; {MSA}viŸuddhi-dharma
increaser; increase
differentiation very pure phenomenon

’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

proceed; issue; emanate from; from; go on; balanced state


continue
{C}vivari˝y›mi x]-ve-v-[dX*-d! 1 ][! 2 v$n-;$rn! 3 [}#-f!
’f-ac-df-a- 9075
divide; open; differentiate Branches: 1) Humours Branch, 2) Physical
{C}I will open Constituents Branch, 3) Excretions Branch
{C}vy›dhm›taka (=›dhm›taka) Comment: In the medical tree, this refers to
’f-ac-zdX[* - 9086
{C}a swollen corpse the trunk of the healthy body abiding in a
normal balanced state.
’f-ac-dXr- 9076
{MV}vicaya; {MV}vibh›ga; {MSA}(vi Ωt∂):
vitaranti
’f-ac-f-dØen-a- 9097

zdXr- zdXrn- dXr- zdX(rn- differentiate; to separate; open; separate


{MV}vyavad›na; {MV}(vy-ava Ωdai); e[en- z[(en- doen!dØen- p(en-
’f-ac-zdX[* -a- 9087

{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

Tenses: future, present, past, imperative 291


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

’f-ac-f-[e-az#-y(n-t]- ’f-ac-f#-Ø(e-az#-x*-b*n- ’f-ac-Nƒ]# -a-[r-‰X-^ fp%]-az#-x(]-o]-


9099 9111 9122

{C}aviŸuddha-dharmin {MSA}avikalpa … jñ›na; {MSA}jñ›na … {MSA}vip›ka-ni˝yanda-gu˚a


impure subject nirvikalpa; {MSA}nirvikalpa-jñ›na qualities that are causally concordant with
{C}impure by nature non-conceptual exalted wisdom ripening/maturing

’f-ac-f#-Ø(e-az#-x*-b*n-W#n- ’f-ac-Nƒ]# -a-[(]-[^-ei*c-d-


9112

’f-ac-f-hr- 9100 9123

{C}vaikalya {MV}avikalpena jñ›nena; {MV}nirvikalpena {MSA}arthı bhavati vip›kena


jñ›nena for the sake of maturing; seeking to ripen
{C}incompleteness; deficiency
through non-conceptual exalted wisdom
’f-ac-f#-f∑*]-a- ’f-ac-Nƒ]# -a-x#]-]n-
9101 9124

’f-ac-f#-Ø(e-az#-vf-dN´f( n-a- 9113

{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

not view; not look; not see


’f-ac-Nƒ]# -a-vn-Nœn*≈ -a- 9127

{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

non-harmfulness {C}born of karma-result


{MSA}akalpanop›ya-parigraha Comment: This is one of the eleven virtuous
’f-ac-Nƒ]# -a-vn-dXr^ -d- 9128

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

shame (ngo tsha shes pa, hrı); (3)


embarrassment (khrel yod pa, apatr›pya); (4) {C}vip›ka-ja
{C}akalpita; {C,MSA}nirvikalpa;
non-attachment (ma chags pa, alobha); (5) arisen from ripening
{MSA}akalpan›; {C,MSA}avikalpa;
{C}avikalpanat›; {MSA}avikalpana; non-hatred (zhe sdang med pa, adve˝a); (6) {C}born of karma-result
{MSA}avikalpan› non-ignorance (gti mug med pa, amoha); (7)
’f-ac-Nƒ]# -az#-zdCn-d$- 9129
non-conceptual effort (brtson 'grus, vırya); (8) pliancy (shin
{C}indiscriminate; no discursive thought;
’f-ac-f#-ex*r-d 9117
{MSA}vip›ka-phala
without mental construction; non-discrimination
result of ripening
’f-ac-f#-Ø(e-a-i#[- {MV}avik˝ipta
9106

’f-ac-Nƒ]# -v- 9130

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

{MSA}avikalp›bhil›˝a {C}vigarhate; {C}vigarhati


non-conceptual desire Ï(r- Ï(r- Ï(rn- Ï(rn- {C}censure
{L}vimoha
’f-ac-Ì°-d- 9132

’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

Tenses: future, present, past, imperative 292


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

’f-ac-h‹e-a- ’f-ac-;(n-a- ’f-ac-ex(-


9134 9144 9154

{C}vidagdhaka {C}vikh›dika; {C}vik›ditaka (=vikh›dita) (vi Ωcal): {C,MSA}vicalati {C}(=var˚ayati)


{C}a burned corpse {C}a corpse being devoured; mangled; eaten move; fluctuate
by worms {C}waver
’f-ac-zh°-d- 9135

’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

krodha); (2) resentment ('khon 'dzin,


’f-ac-e;#en-a-R^c-a-x#]- 9146

upan›ha); (3) concealment ('chab pa,


{C}vik˝epa; {C}vispandita
mrak˝a); (4) spite ('tshig pa, prad›sa); (5) {C}vyavalokayan distraction
jealousy (ır˝y›); (6) miserliness (m›tsarya); viewing; look; see {C}confusion; (mental) disturbance;
(7) deceit (sgyu, m›y›); (8) dissimulation
{C}surveying distraughtness; wave (their garments); restless;
(g.yo, Ÿ›˛hya); (9) haughtiness (rgyags pa,
throbbing
’f-ac-d:√e( - 9147

’f-ac-zh°-d-d;([-a- 9136

’f-ac-c#e- 9157

{MV}(ni Ωv¸t): nivartayati


d;([- d;([- d;([- d;([- reverse; reversing {MV}vijñapti; {C}vijñapta
{MSA}vihe˛han›-mar˝a˚a
knowledge; know; ideation
’f-ac-d:√e( -a- 9148
patience/forbearance/tolerance/endurance
{C}intimated
with respect to harmfulness
{C}vinirvartayit¸; {C}vivarta; {L}vyavartaka
’f-ac-c#e-a- 9158

’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

posit; establish; abide


’f-ac-c#e-a-dX[* -a- 9159

{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

upakleŸa): (1) belligerence (khro ba, without ideation; without conceptualization


trivyavasth›pya-dharma krodha); (2) resentment ('khon 'dzin,
’f-ac-c#e-a-gf- 9161

three properties of a posited object upan›ha); (3) concealment ('chab pa,


mrak˝a); (4) spite ('tshig pa, prad›sa); (5) {L,MSA,MV}vijñapti-m›tra;
’f-ac-el#e-a- 9140

jealousy (ır˝y›); (6) miserliness (m›tsarya); {MSA}vijñapti-m›trat›


(7) deceit (sgyu, m›y›); (8) dissimulation knowledge-only; ideation-only; cognition-only
{C}vin›Ÿita; {L,MV}vin›Ÿa
(g.yo, Ÿ›˛hya); (9) haughtiness (rgyags pa,
break down conceptualization-only
’f-ac-ex*r-d-f*[-a- 9150

{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

{C}should be undeveloped {C}avik˝ipta-citta; {C}avik˝ipta-manas›


{MSA}vijñapti-tathat›
’f-ac-dle-a- 9142
non-distracted mind
suchness of knowledge; suchness of ideation
{C}undisturbed (in his) thought; with
(vy-ava Ωsth›): {L}vyavasthita;
’f-ac-c#e-ac-dX-d- 9164
undistracted mind
{MSA}vyavasth›pyante; {MSA}vyavasth›na;
’f-ac-ex*r-dX- 9152
{MSA}vyavasth›pana; {MSA}vyavasth›pita {MSA}vijñey›
presentation object of knowledge; object of ideation
{MSA}(vi Ωk˝ip): vik˝ipet
determination; determined
’f-ac-c#e-ac-dX-d-f-x#]- 9165
distract; distracted
’f-ac-dle-a-x(rn-n$-[aX[( -a- 9143

’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

Tenses: future, present, past, imperative 293


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

’f-ac-c#e-ac-dX[* -a- ’f-ac-b*n-az#-ŒX]* -R#n-f#r-[r-e;$en- ’f-ac-n*fn-


9166 9180 9189

{MSA}vijñeya {MSA}vijñ›na-pratyaya˙ n›marÒpam ’f-ac-dnf! n*fn! dnfn! n(fn!


knower; know name and form, the conditions of
think; intend
consciousness; {T} due to the
’f-ac-c#e-ac-dX[* -az#-e;$en- 9167

condition—consciousness—there is name and z[#-]#-x$]-c#r-e]n-sX#c-d[e-e#n-’f-ac-dnf!


vijñaptirÒpa form; conditioned by consciousness, name and I am intending [this work] so that this system of
revelatory form form pure oral transmission remains for a long
This is the third link of dependent arising time{GZ 64a.6}
’f-ac-c#e-dX[* - (rten cing 'brel bar 'byung ba)
9168

JH: check ex. Eng 1; SW


’f-ac-b*n-az#-wfn- 9181

{MSA}vijñ›pana; {MV}vijñapti added it


reveal; revelatory {C}vijñ›na-dh›tu
’f-ac-n*v-d- 9190

’f-ac-c#e-dX[* -f-x#]-az#-e;$en- realm of consciousness


9169

dnv- n*v- dnv[- n*v[-


’f-ac-b*n-ac-R^c-a- 9182

{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-c(v-a- cognize; become conscious of eradicate; remove; clear away; eliminate;


9170

{C}discernible; distinct; should be known; one avoid; exclude; separate


{C,MSA}vikrı˜ita; {MSA}vikrı˜ana should understand/discern; belonging to {C}casting off; dispersing; purifies; cleanse;
sport consciousness clean away; removes; remove; dispel; drive
asunder; diversion; pasttime
’f-ac-c(v-az#-vn- ’f-ac-b*n-ac-dR#[-a-
9171 9183

’f-ac-n(fn- 9191

{MSA}vikrı˜ana-karman dR#- dR#[- dR#n- R#n-


actions of sport; sportive actions ’f-ac-dnf! n*fn! dnfn! n(fn!
{C}vijñ›panat›

’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

{C}be aware of; cognized; known; discerned {C}vibh›vanat›; {C}vibh›vanatay›;


{C}vibh›viya; {C}vibh›vam›na ’f-ac-dnf! n*fn! dnfn! n(fn!
’f-ac-b*n-a-z[}-d-f*[-a- 9175

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

pure oral transmission remains for a long


’f-ac-b*n-a-e]n-a- 9176

{C}vin›Ÿa; {C}vibh›vita time{GZ 64a.6}


{C}vijñ›na-sthiti destroy JH: check ex. Eng 1; SW
abode of consciousness; source of consciousness {C}destruction; undone; annihilated (in added it
{C}foundation of conscious life meditation)
’f-ac-dnf-a- 9194

’f-ac-n$]-zdX]# -a- 9188

’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

Tenses: future, present, past, imperative 294


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

’f-ac-dnfn- ’f-dXr-e;$r-Ø(e- ’f-Nƒ]# -R#-‰X-^


9195 9205 9216

’f-ac-dnf! n*fn! dnfn! n(fn! e;$r- zj‹]- d;$r- ;$rn- vip›ka-hetu


fruitional cause
{C}vicintayati conception of thoroughly pure objects
think; thought; intend fh]-i#[!
’f-[dX[* - 9206

{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

omnipresent cause (kun 'gro'i rgyu), and


{C}vinıya associational cause (mtshungs ldan gyi
{MV}vibh›ga; {MSA}advay›rtha-vibh›vaka rgyu).
eradicate; remove; clear away; eliminate;
avoid; exclude; separate differentiate; separate; open; separate
’f-Nƒ]# -R#-N´d#ç -a- 9217

{C}after turning away


’f-N∂r(≈ - 9209

*vip›k›vara˚a
’f-[aX[-dnf-a-t]- 9197

N∂≈r- N∂≈(r- N∂≈rn- N∂≈(rn- fruitional obstruction


{MSA}vic›ra˚›Ÿaya viŸodana
’f-Nƒ]# -R#-de-yen- 9218

having analytical thoughts wash; purify; practice


predispositions of maturation
’f-[aX[( - ’f-fr-a(-
9198 9210

Comment: These are predispositions that


discrimination; analysis{BJ 8.3} {C}bahudh› generate effects of maturation as an entire
many kinds; many aspects lifetime, such as a happy transmigration or a
’f-[aX[( -a- 9199
bad transmigration.
{C}manifold; in many ways

’f-Nƒ]# -R#-zdCn-d$- 9219


{C}vic›ram›˚a
’f-fr-e;$en-[e- 9211

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

{PH} added parenthetical


’f-Nƒ]# -R#-Nœ-*≈ d- 9214

zdXr- zdXrn- dXr- zdX(rn- gloss. based on context.


vyavad›na fruitional rebirths check
purification; very pure
’f-Nƒ]# -R#-Nœ-*≈ d-zj‹]-h$v- 9215

’f-Nƒ]# -c#e-zj‹]- 9223

’f-dXr-e#-y(n- 9204

e;$r- zj‹]- d;$r- ;$rn- e;$r- zj‹]- d;$r- ;$rn-


zdXr- zdXrn- dXr- zdX(rn- a mode of taking fruitional rebirths{PGP 78} fructional knowledge bearer
vaiyavad›nika-dharma
’f-zh°- 9224

very pure phenomenon; phenomenon of


purification [i.e. liberation]{Lati}
{MSA}vihi˙s›
harmfulness; harm

Tenses: future, present, past, imperative 295


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

’f-Ô%]-[}-# dtn-a- ’f-c#e- ’f-b*n-h·en-d‰X[-


9225 9235 9244

Tainted False Aspectarian vijñapti eight collections of consciousness [by


one of the types of Proponents of Mind-Only cognition Asaºga]{BJ 37.1}
(sems tsam pa, citta-m›trin); for others see: Comment: The second chapter of Asaºga's These are the eight types of consciousness in
sems tsam pa Summary of the Great Vehicle, entitled "The the Mind-only School Following Scripture,
Character of Objects of Knowledge," lists which are: the five sense consciousnesses
’f-Ô%]-a- 9226

fifteen "cognitions," which are categories of (indriyavijñ›na, dbang shes); a mental


phenomena. They are: 1. Cognitions of the consciousness (manovijñ›na, yid shes); a
False Aspectarian
body: the five sense powers, 2. Cognitions of mind afflicted with egoism (kli˝˛amanas, nyon
one of the types of Proponents of Mind-Only the embodied: the afflicted mentality, 3. yid); and a mind-basis-of-all (›layaviñ›na,
(sems tsam pa, citta-m›trin); for others see: Cognitions of the enjoyer: the mind kun gzhi rnam shes) {T}
sems tsam pa constituent, that is, the mental consciousness,
’f-b*n-vn-z[n-a- 9245

’f-Ô·en-N∂c(≈ -d- 9227

’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

e(-N´ç&d! dXr-n*fn-W#-f∑*]-a! cognitions. vy›khy›


dXr-n*fn-W#-fr(]-Ø(en! ’f-c(v- 9237
explanation

’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

reverse; oppose; to return


alık›k›rav›din
{C}turning away from {C}vicintayati
False Aspectarian
’f-b*n- think; thought
9239

’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

consciousness; [ordinary] consciousness{N};


eradicate; remove; clear away; eliminate;
knower; cognition
{L}sam›hita avoid; exclude; separate
’f-b*n-W#-;n- 9240
meditative equipoise
’fn- 9250

’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

Tenses: future, present, past, imperative 296


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

’v-zdXc( -R#-‰X-^ ’v-zdXc( -et#e-V“]- ’v-zdXc( -dX-dc-zR^c-d-


9255 9262 9274

{MSA}yogopani˝ad sole yoga; single yoga; yoga having a single {C}yogam ›padyate
cause of yoga [deity] {C}make endeavors; make efforts

’v-zdXc( -R#-n- ’v-zdXc( -V“]- ’v-zdXc( -D√-]-f*[-a-


9256 9263 9275

{MSA}yoga-bhÒmi {C}prayukta-yogı anuttarayoga


yogic ground {C}a devoted yogin Highest Yoga
[dX*-d! 1 ’v-zdXc( -]#-pdn-x#]-a- 9264

’v-zdXc( -D√-f*[- 9276

er-;e-e#-d[e-f*[-Ø(en-az#-’v-zdX(c-R#-n! 2 {MSA}yoga up›ya¯ Highest Yoga Tantra


ei#n-Nø(r-Ø(en-az#-’v-zdX(c-R#-n! 3 yoga is the method {T}
’v-zdXc( -D√-f*[-W#-‰X[^ - 9277

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

’v-zdXc( -a- 9266

’v-zdXc( -R#-n-’f-a-V®- 9257

{LCh,C,MSA}yogin; yogu; {C}yogin; yoga {LCh}yoginı


{MSA}pañca-vidh› yoga-bhÒmi¯ yogin a female practitioner of yoga {T}
five aspects of the yogic ground
’v-zdXc( -a-’fn-W#-x#[-v-dX[* -a- ’v-zdXc( -dÌ·]-
9267 9279

’v-zdXc( -‰X[^ - 9258

{MSA}manask›ra¯ … yogin›˙ {C}prayukta-yogı


yogatantra mental engagement of yogins {C}yogins who exert themselves
Yoga Tantra
’v-zdXc( -az#-x#[-r(-]- ’v-zdXc( -cd-o^-dÌ·]-
9268 9280

’v-zdXc( -fr(]-n$f- 9259

for the yogi's mind ... {C}prayukta-yoga


yogi-pratyak˝a {C}intent on his practice
’v-zdXc( -Nå[(≈ -a- 9269

yogic direct perceiver; yogic direct


’v-f- 9281

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

exalted knower in the continuum of a Superior


there is full-fledged understanding of the two
that is produced from a meditative stabilization Nå≈[- Nå≈([- Nå≈[- Nå≈([- negatives{DASI 591.5}
which is a union of calm abiding and special
yog›c›ra
’(- 9282
insight and which has become its own
[dX*-d! 1 i]-p(n-W#-’v-zdX(c-fr(]-n$f! 2 Yogic Practitioners
Comment: They are called "Yogic
cr-‰Xv-R#-’v-zdX(c-fr(]-n$f! 3 Practitioners" because they delineate the
{C}tık˝˚a
acute; {C}keen; sharp
p*e-y*]-R#-’v-zdX(c-fr(]-n$f! practice of the deeds of the path from the
’(-d- 9283
yogic point of view.
Divisions: (1) Hearer yogic direct perceiver;
(2) Solitary Realizer yogic direct perceiver; (3)
’v-zdXc( -Nå[(≈ -a-d-’f-Ô%]-a- 9271
{C}tık˝˚a
Mah›y›na yogic direct perceiver acute; {C}keen; sharp
one of the four types of direct perceiver; for Nå≈[- Nå≈([- Nå≈[- Nå≈([-
’(]- 9284
others see: mngon sum
{GD:580} Yog›c›ra False Aspectarian school
’v-zdXc( -fr(]-n$f-R#-h[-f- 9260
tık˝˚a
’v-zdXc( -Nå[(≈ -az#-[d$-f-cr-‰X[^ -a- 9272

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

’v-zdXc( -fr(]-n$f-dt[-b*n- 9261


sharp; acute
Nå≈[- Nå≈([- Nå≈[- Nå≈([- {C}keen
yogic direct subsequent cognizer yog›c›ra-sv›tantrika-m›dhyamika
N‘- 9286

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

Tenses: future, present, past, imperative 297


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

N‘-N´-( N‘-h·en-ei#n-f*[- N‘en-p#e-


9287 9298 9309

opening {GD:634} Proponents of Perceptual mantrabindu


Non-Duality (lit., proponents of the absence of mantra drop
Nø*r-z(e-e#-N‘-N´(-ei#n- diversity)
N‘r- 9310
the two upper and lower openings{TGP 26}
N‘-h·en-ei#n-f*[-a- 9299

N‘-’f-b*n- 9288

N‘r- N‘r- N‘r- N‘r-


Non-Pluralists
ghr›˚a-vijñ›na {C}avabh›sa; ›bh›sa; {TN}pratibh›sa;
Comment: This is a school of True {MSA}›bhat›; {LCh,C}›loka; {C}prajñ›yate
nose consciousness Aspectarians (rnam bden pa, (=pravartyate = tat-k¸ta-cihna-abh›v›n);
see sna shes for definition saty›k›rav›din) within the Mind-Only (sa˙ Ωd¸Ÿ): {C,MSA}sa˙d¸Ÿyate;
to appear; perceive; light; illuminate;
S c h o o l . check JYS for SÒtra
N‘-dz#-’f-ac-b*n-a- 9289

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

(nang gi bem po); the other four correspond


N‘-c(- 9304
to the other senses
N‘r- N‘r- N‘r- N‘r-
N‘-f#]-N‘-h·en- 9292
[nose-horn]; the "o" vowel for the appearance factor

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

Tenses: future, present, past, imperative 298


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

N‘r-d- N‘r-d-f-fy#n-a- N‘r-dz#-N´-( ]n-zu$e


9316 9323 9332

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

reflected image; reflection of the moon in non-appearance; non-perception; no light;


water; apparition; {N} appearing; {GD:362} non-illumination
{C}imageless; non-apparent
N‘r- N‘r- N‘r- N‘r-
intuitional meaning; {GD:365} intuitional
{MV}pratibh›satva
ideation N‘r-d-f*[-az#-h$v-R#n-N‘r-
N‘r-d-[qc-vf-az#-n*fn- to appear; perceive; light; illuminate;
9317

to appear without appearing [as opposed to appearance


N‘r- N‘r- N‘r- N‘r- directly appearing (dngos su snang ba), and
N‘r-dc-dR#[-a- 9335

appearing in a hidden way (lkog tu snang)]


mind of radiant white appearance {GD:555}
N‘r- N‘r- N‘r- N‘r-
N‘r-d-fy*[-az#-o#r-r*-zj‹]- 9318

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

[prime cognizer which] induces ascertainment N‘r- N‘r- N‘r- N‘r-


[prime cognizer for which] even the mere by itself and induces ascertainment of the truth
appearance is induced by another {C}›loka-bhÒta
from another
{GD:736} external ascertainment of the illuminate; light; appear
{GD:740} a cognition in which the appearance
appearance itself {C}a true light
is ascertained [by itself] and the truth by other
one of the three types of prime cognizer for [cognitions]
N‘r-dc-dX- 9337

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

pa'i sngon 'dzin dbang mngon) appearance that has error

N‘r-d-Vøc-eCd^ -a- N‘r-dz#-‰X-^


9320 9328
N‘r- N‘r- N‘r- N‘r-
{C}›lokam karoti; {C}avabh›sa˙ karoti;
established as it appears; exist as it appears N‘r- N‘r- N‘r- N‘r- {C}avabh›sa-kara; {C}›loka-kara;
{MSA}prabh›sana
N‘r-d-p(d-az#-o#r-r*-zj‹]- 9321
{MV}sa˙prakhy›na-k›ra˚a
cause of appearance/illumination illuminator; appearance; perceiver; appear;
p(d!zp(d- zp(d- p(d- zp(dn- illuminate; light
N‘r-dz#-‰X-^ fh]- 9329

{C}bring light; throw light on; guidance


›lokalabdhasam›dhi

N‘r-dX[* -nCe( -yen- 9339


meditative stabilization achieving perception N‘r- N‘r- N‘r- N‘r-
[of emptiness]
{MSA}sa˙prakhy›na-nimitta
N‘r- N‘r- N‘r- N‘r-
N‘r-d-dX[* -a- 9322
cause/sign/reason of appearance/illumination
{C}jyotika-pr›˚i-bhÒta
N‘r-dz#-[*-w(-]- 9330

N‘r- N‘r- N‘r- N‘r- {C}light-emitting animal


{C}avabh›sa˙ karoti; {C}avabh›sa-kara;
N‘r-[dr-e#n-zu$e 9340

{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

[f#en- [f#en- [f#en- [f#en-


observed-object-conditions in the sense of N‘r- N‘r- N‘r- N‘r-
appearing [to conceptual consciousnesses] not operate throught he power of appearance
{GD:527} the power of appearance of real
things

Tenses: future, present, past, imperative 299


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

N‘r-f*[- N‘r-v-f-r*n-az#-D√-( N‘z* -$


9342 9349 9358

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

appearance" since nothing but an absence xr-[*-v-r*n-a-z[}*]-f#-]^n-az#-c#e-a!


appears. {LCh,MSA}bh›jana; {C,MSA}bh›janatva;
Definition: a knower to which the specifically
{MSA}pe˛›
N‘r-gf- 9343
characterized phenomenon that is its object of
engagement clearly appears but which is vessel; environment
N‘r- N‘r- N‘r- N‘r- unable to induce ascertainment with respect to {C}be worthy of; repository; locus

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

[cultivating] the path{TGP 3}


Divisions: (1) sense direct perceiver which is
N‘r- N‘r- N‘r- N‘r- that; (2) mental direct perceiver which is that; N‘[( -W#-zu#e-Ø*]- 9360

mode of appearance (3) self-knower which is that


{C,MSA,MV}bh›jana-loka
N‘r-h$v-e]n-h$v-f#-fp%]-a- one of the seven types of knowledge and
worldly environment
awareness; for others see: blo rig
that whose mode of appearance and mode of {C}the world which forms the environment of
N‘r-n*fn-gf- 9350
abiding are discordant living beings

N‘r-x$v- N‘[( -R^c-


9345 9361

N‘r- N‘r- N‘r- N‘r-


{MSA}nibha-citta-m›tra {MV}bh›janatva
N‘r- N‘r- N‘r- N‘r-
mere mental appearance vessel; environment
pratibh›sa-vi˝aya
N‘dn- N‘[( -R^c-a-
9351 9362
appearing object
Ø(e-az#-N‘r-x$v- mucus of the nose; nasal mucus; snot {C}bh›jana; {MV}bh›janatva
appearing object of thought vessel; environment
N‘f-d$- 9352

cr-e#-N‘r-x$v-v-f-z„^v-d- {C}be worthy of; repository; locus


{N}pa˛a
N‘[( -dt$[- 9363
non-mistaken with respect to its own appearing
object woolen cloth{N}
environment and beings
N‘z-# ’f-b*n- 9353

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

awareness to which an object appears but is {MSA}sth›pan› bh›janatve


not ascertained {C}susnigdha not serve as a vessel; not serve as an
{C}quite glossy environment

N‘-* N‘[( -[^-R^c-


9356 9366

extremity; end {C}bh›janı-bhÒta


(=pa˛utara-Ÿraddhendriya-›di-yogena
N‘-* f(- 9357
p›trı-bhÒtatv›d); {MV}bh›janatva
which is a vessel; which is an environment
extremity; end {C}one who has become a fit vessel

Tenses: future, present, past, imperative 300


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

N‘[( -[^-R^c-a- N‘v*« -el#- a-{ƒ-cv!


9367 9379 9392

{C}bh›janı-bhÒta non-sequential{MA 386.16-17} {L}padmar›ga


(=pa˛utara-Ÿraddhendriya-›di-yogena refers to the process of moving from one ruby
p›trı-bhÒtatv›d); {C}bh›jana; concentration to another out of sequence
a-ven- 9393
{MV}bh›janatva
which is a vessel; which is an environment
d’]- 9380

{C}one who has become a fit vessel father {hon.}


emphasize ? {T} term of address
N‘[( -[^-f-R^c-a-i#[- 9368

{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

N‘[( -[^-f-R^c-az#-n*fn-t]- 9369

{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

N‘[( -[^-c$r-dc-zR^c- 9370


sparŸana
{C}abhidhy›lu skin; body
zR^c- zR^c[- R^c- R^c[- {C}covetous
ar-
9397

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

{C}adding something ei#[-n[-a-[r-∑*z$-dl#]-d;r-ar-]-z[^e-ac-R^c-


N∂≈r- N∂≈(r- N∂≈rn- N∂≈(rn- dN‘]-a-[r-[dC-# d-f*[-a- 9384
]n-
{MSA}bh›jana-pariŸodhana She awoke and on her lap was a child with a
{C}anutk˝epo'prak˝epa¯
very pure vessel; very pure environment; nice face,.{GZ 65b.4}
{C}to add nothing and to substract nothing
purify/wash/clean the vessel SW added this record
dN‘]-a-f*[-a- 9385

N‘[( -n(-f-dor- 9372

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

N‘]( -a(-dod- stands for pad ma—transliteration of Sanskrit


9373

word, padma; see: pa dma


add on dN‘f! N‘(f! dN‘fn! N‘(fn!
a[-f- 9399

carry; brandish; take up; add


x(-ez#-vf-R#-N‘(]-a(-dod-]n-
dN‘fn- padma; {L}rakta
9387

through adding on the path of Yoga Tantra


lotus [specifically nelumbium speciosum or
...{TGP 19}
dN‘f! N‘(f! dN‘fn! N‘(fn! nymphaea alba]; ruby{D1}
N‘f( - 9374
transliteration of the Sanskrit word, padma
carry; take up; grasp; brandish; add

a[-fz#-c-e- 9400

dN‘f! N‘(f! dN‘fn! N‘(fn! dN‘fn-a- 9388

carry; take up; brandish; add padma-rakta


carry; take up; grasp; brandish;
ruby
N‘f( -a- 9375
add{Gön-chok}

---ac-dX- 9401

dN‘]^ -a- 9389

smell; grasp; carry; take up; add


[future tense marker]
N‘f( -f(- 9376
{MSA}prahan (?)
focusing on (?) [*-xr-f-c#e-ac-dXz(-
smell; grasp; carry; take up
v$n-v-e]n-[^-dN‘^]-az#-pdn-∑[-ac-t]- thus, it should be taken as ignorance
N‘f( n- 9377

a special method which involves focusing on


---ac-dXn- 9402

important places in the body{TGP}


dN‘f! N‘(f! dN‘fn! N‘(fn! [past tense marker—auxilliary verb]
a- 9390

carry; brandish; take up; add fwn-ac-dXn-]n-


N‘v*« -l#- father
9378
having become skillful ...
term of address
non-sequential{MA 386.16-17} b*n-ac-dXn-]n-
a-s- 9391

this refers to the process of moving from one having understood


concentration to another out of sequence father
---ac-dX[* - 9403

Check Entry {T} term of reference


[present tense marker—auxilliary verb]

Tenses: future, present, past, imperative 301


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

a#-dr- aû-y*]-dn([-]fn-dCen-a- [ae-f*[-x(]-o]-h·en-zs*v-


9404 9415 9429

a#-kr! Pa˚-chen Sö-nam-drak-ba; [1478-1554]; {MSA}gu˚a-ga˚a-v¸ddhi … aprameya


textbook author for the Lo-se-ling College of limitless increase in the collection of good
{L}vı˚›
Dre-bung University qualities {T}
an Indian lute with seven strings
aû-l˚- 9416

[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

[ae-dnf-R#-N“r( -a(- 9431

[pa˚˜ita-hat]; scholar's hat


a#-dr! {LCh}kalpa-v¸k˝a
[ae- 9418

{L}vı˚› [measure-think-of-trunk]; wish-granting tree


an Indian lute with seven strings m›
[ae-dnf-R#-b#r- 9432

SW added this entry; from measure; limit


{LCh}kalpa-v¸k˝a
[ae-o^-f*[- 9419
Tshig mdzod chen mo 1420.1
[measure-think-of-trunk]; wish-granting tree
a$-e^- 9406
{MV}aparim›˚a; {MV}aprameyatva;
[az- 9433

{MV}ameya
child; children limitless; immeasurable {C}ŸÒra; {C}dhıra

a$-o#- 9407
hero; intrepid person
[ae-o^-f*[-a- 9420

{C}heroic spirit; courageous; steadily wise


book {C,L,MSA}aprameya; {C,MV}aparim›˚a;
[az-dc-zeC-( d-l*n-dX-dz#-o#r-r*-zj‹]- 9434

{C,MSA}aparimita {C}(=amita); {C}amita;


a$-v#- 9408

{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

hero; intrepid person; ShÒra


pretapurı{Das} {C}courageous; steadily wise; heroic spirit
{MSA}aprameyatva
kingdom of the dead [an epithet of Tibet]
limitlessness; immeasurability fwn-fy(e-[az-d(-
d([-W#-a$c-‰Xv-fe(-]e-x(rn-W#-Ë*!
[ae-o^-f*[-az---[r(n-a(- the excellent scholar ⁄Òra
9422

Foremost of the laity of Tibet, kingdom of the Comment: identified as Ashvagho˝ha.


dead, {GZ 68b.4} {MSA}vastu … aprameya˙
[az-d(-”(-Ë*- 9436
SW added this entry limitless thing

a$n-f(z-# Vµ-r- [ae-o^-f*[-h[-f*[-a- 9423


9411
[hero-vajra]; ‡a-wo-dor-jay [p.n. of a lama]

[az-d(c-zeC-( d- 9437

{C}j›nu-ma˚˜ala {C}aparim›˚a
{C}knee(s); knee-cap limitless; immeasurable {C}ŸÒraºgama

a(-o#- [ae-o^-x([-a- 9424


9412
{C}heroic valor

[az-l#r-Ø^v-s([-Nœn*≈ -d$-fr- 9438

{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

dl#! {MSA}aprameya; {MSA}ameya


The length of the translation in the volume of limitless; immeasurable
the explanatory tantra the Vajrashekhara is
[ae-f*[-ac- 9428

fourteen parts.
Ex from S h i p 57b.2 {MSA}ameya-ga
limitlessly {T}

Tenses: future, present, past, imperative 302


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

[av- [a*- [a*-fc-f*-


9440 9450 9462

{C}Ÿriyas; {MSA}Ÿrı; dhı (=Ÿriy›?) {LCh,C,L}upam›; {LCh,MSA,MV}d¸˝˛›nta; {MV}taila-pradyota-d¸˝˛›nta


glory; fortune; luck {MV}ud›h¸ti; {MSA}upama; {MSA}aupamya the example, a butter lamp, {T}
{C}majesty example
[a*-f*[- 9463
{C}similarity; similar to; simile
D√(-d;r-eCen-az#-[av-v-sXe-zhv-]n- get ex. from S h i p
having paid homage to the glory of {MSA}apratima; {MSA}nirupama

[a*-„#[- without an equivalent {T}; unparalleled


9451
Lo-sang-drak-fla [‚zong-ka-fla's monastic
name]{BR} {SW}
Sw changed Engl from textual instruction
[a*-f*[-a- 9464

[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*-[(]-N∂c(≈ -h$v- 9458

{MSA}bala zdX^r- zdX^r- dX^r- dX^r-


army; power; might N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[- {MV}k›˝˛ha-dvay›gni-d¸˝˛›nta
[a$r-e#-h·en-x]-ve-dl#-a- 9445
mode/way of associating the example and the the example of fire arising from [rubbing] two
meaning exemplified sticks {T}
{MSA}catur-aºga-bala-k›ya
[a*-]f-fwz- [a*z-# y*-d-i#[-
9459 9471
four limbs of an army

[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

[a*z-# z([-env- 9474


Eng. and ex.
sub›hu-parip¸cch›-tantra
[a*-dX[-d;r-a(- 9461
metaphoric clear light
Questions of Sub›hu Tantra
Comment: This is one of the four General {C,MV,MSA}anuvyañjana
Action Tantras. {C}minor characteristic

Tenses: future, present, past, imperative 303


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

[a*c-dË([-a- [aX[-f#-d;([-a- [aX[( -V“]-’fn-


9475 9488 9500

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

*paricchinnajñ›na {C}discursive thought; testing; 'ability to tolerate'


{MV.II.daŸa-k}tadyath› subsequent cognizer; investigating cognition one of the four changeable mental factors
you should see ... for example {GD:649}; subsequent cognition (gzhan 'gyur bzhi; catur-anyath›bh›va); for
others see: gzhan 'gyur
[a*c-fj[-]n- [aX[-b*n-[(]-fp%]-
9478 9491

[aX[( -a-t]- 9502

{C}upam›˙ k¸tv› factually concordant subsequent cognizer


having given an example {MV}mım›˙saka
[aX[-en$f-R#n-[e-a- 9492

Mım›˙saka
[a*c-en(v-dc- 9479

Mım›˙sa is one of the four orthodox (astika)


purified by the three analyses [i.e. free from
{C}aupamyod›hara˚am schools of Indian philosophy
the three contradictions]{BJ 10.4}
{C}a simile or example
[aX[( -a-a- 9503

[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

analyze; investigate; examine; cut; cutting;


analysis{BJ 10.3}; discrimination [aX[-en$f-R#n-[e-az#-v$r-e#-Øen-vn! {LCh}Mım›˙saka; mım›˙saka
[aX[-‰X-^ 9481
N∂≈#]-an-v(rn-Nå≈([-„#fn-W#n-d[*-l*n-n(en-W#-v$r-c Mım›˙saka; Mım›˙sa ("Analyzers" or
"Ritualists") School
to be examined/analyzed; that which is to be r-e#-dNø]-[(]-v-f#-N√^-dc-Ø(en-az#-Ë*n-[ae-x#[-y* Mım›˙sa is one of the four orthodox (astika)
examined/analyzed n-W#-Ë*n-[ae-e#-fh]-el#-x#]! schools of Indian philosophy

[aX[-N´f( - 9482
an inference that from the sign of a scripture
[aX[( -a-f-fy#n- 9505

purified by the three analyses realizes


dN´(f- N´(f- dN´(fn- N´(fn- incontrovertibly the meaning taught by that {L}avic›ra
scripture, “From giving, resources; from ethics, non-discrimination; without analysis;
[analyze-meditate]; analytical meditation
happiness”
Check ex and1 soEngl.
forth {T}
{T} non-investigation
[aX[-an-[aX[-N´(f-eg·-y*-v-
[aX[( -a-gf- 9506

[aX[# - 9494

since one is analyzing, analytical meditation is


main{TGP 25} {L}vic›ra-m›tra
spring
[aX[-N´f( -R#-N´f( -dXr^ -e#-Ø(en-a- mere analysis; mere discrimination; mere
9483

[aX[# -q- 9495


investigation
dN´(f- N´(f- dN´(fn- N´(fn-
[aX[( -a-x#[-dX[* - 9507
spring
realizational consciousness that is a state arisen
[aX[# -qz#-[^n- 9496

from analytical meditation mım›˙s›manask›ra


mental contemplation of analysis
[aX[-zu(e- 9484
{C}vasanta
Comment: This is the fifth of the seven mental
{C}spring contemplations involved in developing a
analytical and stabilizing [meditation]
[aX[# -W#-p#e-v*- concentration (bsam gtan, dhy›na).
9497

[aX[-zu(e-Nå*v-fc-dXn-v-
[aX[( -az#-o#r-r*-zj‹]- 9508

one performs analytical and stabilizing the drop of spring{TGP 68}


[meditation] alternately{TGP 5 & TGP 48.1}
[aX[# ---d;r-v- e;$r- zj‹]- d;$r- ;$rn-
9498

[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}

[aX[-az#-h*- {C}plunges (into)


9487
{L}tvak
skin; hide; bark; name of a river
searching investigation {GD:520}; examine
{GD:576}

Tenses: future, present, past, imperative 304


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

Våen-a- Når-d-f*[-a- Når-dX-et#e-yc-dz#-[dr-[^-dXn-a-


9511 9521 9530

{C}chavi Når- Nå(r- Nårn- Nå(rn- Når- Nå(r- Nårn- Nå(rn-


{C}skin {MSA}aviprav›sa; {MSA}aviv›sa [paths of release of a Hearer's path of
Våen-a-en*c-f[(e- 9512
non-abandonment; not giving up meditation that are] done in terms of a person
who has simultaneous objects of abandonment
Når-dc-dX- 9522

{C}suvar˚a-var˚a one of the two types of paths of release of a


{C}golden (color); (his skin has) golden hue Hearer's path of meditation; the other is: done
Når- Nå(r- Nårn- Nå(rn- in terms of a person who has gradual objects
Nå-dq(r-dc-dX[* - 9513

{C,MV}prah›tavya; {MV}prah›˚a; {MSA}(ut of abandonment (spang bya rim gyis pa'i


Ωs¸j): uts¸jet; {MSA}parivarjanıya; dbang du byas pa)
{C}dhy›mı-karoti {MSA}praheya; {MV}heya; {MSA}yang dag
{C}eclipses
Når-dX-c#f-R#n-a- 9531
spang bar bya = sa˙parivarjanıya
will abandon; object of abandonment
Nå-d- 9514

{C}should be forsaken Når- Nå(r- Nårn- Nå(rn-


Når-dc-dX-d- 9523
{C}avanaddha gradual objects of abandonment; a gradualist
{C}joined; contained with respect to objects of
Når- Nå(r- Nårn- Nå(rn- abandonment[Gön-chok]
Når- 9515

{MSA}(ut Ωs¸j): uts¸jet; {MSA}parivarjanıya;


Når-dX-c#f-R#n-az#-[eC-dt(f-az#-f∑*]-a- 9532

{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

{C}prah›˚a-samat› other is Hearer exalted knower that has


sameness of objects of abandonment gradual objects of abandonment (spang bya
Når- Nå(r- Nårn- Nå(rn- {C}all kinds of forsaking are equal (in value cig char ba'i dgra bcom pa'i mkhyen pa )
the mode of assertion of [objects of] and kind)
Når-dX-c#f-R#n-az#-[dr-[^-dXn-a- 9533

abandonment and antidotes{PGP 68}


Når-dc-dX-d-[r-Når( -dc-dX[* -a- 9525

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

Hearer's path of meditation; the other is: done


Når-sXc# -dÌ·]-zeCn^ - 9518

in terms of a person who has simultaneous


Når- Nå(r- Nårn- Nå(rn- objects of abandonment (spang bya cig char
Når- Nå(r- Nårn- Nå(rn- {C}anutsarga ba'i dbang du byas pa)
{MV}ap›y›ya-vırya non-abandoning; non-abandonment
Når-dX[* - 9534

effort for the sake of abandoment {T} {C}refusal to relinquish

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

Når- Nå(r- Nårn- Nå(rn- abandon; give up; eliminate; dispel


Når- Nå(r- Nårn- Nå(rn- exalted knower of a Foe Destroyer who has {C}avoided; without; having relinquished;
simultaneous objects of abandonment avoid; get rid of; reject
saviprav›s›
one of the two types of Hearer path of no
together with abandonment; having
more learning (nyan thos kyi mi slob lam); the
abandonment {T}
other is Hearer exalted knower that has
gradual objects of abandonment (spang bya
rim gyis pa'i dgra bcom pa'i mkhyen pa)

Tenses: future, present, past, imperative 305


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

Nårn-]n- Nårn-dX- Nåv* -fc-


9537 9545 9557

Når- Nå(r- Nårn- Nå(rn- Når- Nå(r- Nårn- Nå(rn- alternating


{C}nirgamitv›; {C}khipitva; k˝ipitva; (Ωv¸j): {MSA}h›yin
Nåv* -fc-Nœ-*≈ d- 9558

{C}varjayati; {MSA}varjayitv›; {C}varjana object of abandonment


having abandoned; having given up alternating production
{C}left behind; cast away; having cast away;
Nårn-dX-[r(n-n$-Nå(r-dz#-]^n-a-y*-dz#-sX#c- Comment: This is one of the three assertions
having thrown (away); avoid; turn away from; because [this uninterrupted path] has a greater concerning mental direct perceptions
removal; absence capacity to actually abandon the object of indicated on this occasion (skabs 'dir bstan
abandonment [than...]{PGP 83} gyi yid mngon): production only at the end of
Nårn-]n-cd-o^-zdXr^ -d- 9538

a continuum (rgyun mtha' kho nar skye ba);


Nå-^ 9546

{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

Nå-^ R*]-[^-z∑#v-d- 9547

Nårn-a- 9539

{C}Òrdhva˙ga-romat› Nå(! Nå(! Nå(n! Nå(n!


Når- Nå(r- Nårn- Nå(rn- hair twisting upward move; change location
{LCh,C,MSA,MV}prah›˚a (=pradh›na); {C}the hairs on his body point upwards
{MV}parih›˚i; {MV}vih›ni; {MSA}h›ni (e.g.: ve-a-exn-ex(]-[^-Nå(-d-dl#]-
Nå-^ Nå-#≈ d(-Ì%e-eg$e-[r-V“]-a- 9548
vipak˝a-h›ni); {C}parih›ra;
like moving [something] from [one's] right hand
{C,MSA,MV}prahı˚a; (vi Ωv¸j):
abandon; give up; eliminate; dispel; to [one's] left hand{PGP 87}
{C}u˝˚ı˝a-Ÿiraskat›
abandonment
Når( - 9560
{C}there is a cowl on his head
{C}forsaking; forsaken; effort(s); instruction;
Nå-^ ;#r-l*n-dX[* -ac-zR^c-d- 9549
one refutes; solution; rid of; get rid of; one who
gives up; avoid
Når- Nå(r- Nårn- Nå(rn-
{C}roma-har˝o bhavati {MV}prah›˚a; {C,L}h›na; {C}pratikroŸati
[r(n-n$-Nå(r-dX*[- {C}his hair stands on end; makes his hair stand (=apriya-abhidh›n›t); {C}pratik˝ipati;
serves to directly abandon ... on end {C}vij›hati; {MSA}kli˝˛a-vitarka-varjan›;
{MV}pratik˝epa
Nå(r-ei*]-R#-z[([-h$v- Nå-^ c*-c*-]n-exn-sXe( n-n$-z∑#v-a 9550 abandon; eliminate; give up; dispel{BJ 36.4}
{C}reviles; reject; rejects; quits; forsaking; loss
the mode of assertion of [objects of]
{C}ekaika-pradak˝i˚a-›varttya-romat›
abandonment and antidotes{PGP 68}
Når( -zR^c- 9561

{C}the hairs on his body stand separately by


Nårn-a-i#[- 9540
themselves and curl to the right
Når- Nå(r- Nårn- Nå(rn-
Nå-^ v(r- 9551

Når- Nå(r- Nårn- Nå(rn- {C}k˝ipati


{MSA}apahatva (e.g.: he˛h›pahatva) abandon; eliminate; give up; dispel
goose bumps
abandonment {C}hurl; throw; discard; shoot; reject; cast
Nå-^ v(r-dX[* - 9552
away; move in to
Nårn-a-;$r-zu$e- 9541

Når( -[^-f*[-az#-zev-dc-b*n- 9562

to cause goose bumps


Når- Nå(r- Nårn- Nå(rn-
Nåd^ n- 9553
Når- Nå(r- Nårn- Nå(rn-
union of abandonment
know this as an undispellable contradiction{BJ
{C}koŸa
Nårn-ac-R^c- 9542
42.7}
{C}storehouse; treasury; sheath
Når( -a- 9563

Når- Nå(r- Nårn- Nå(rn- Nå]* -a- 9554

{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

Når( -d- 9564


Nå*v- Nå*v- Nå*v[- Nå*v[-
Nårn-an- 9543

{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

thoroughly distinguished by having abandoned


...{PGP 70} Nå*v- Nå*v- Nå*v[- Nå*v[-
{MSA}vardhana; {MSA}sa˙vardhana
cause to increase; increase; augment

Tenses: future, present, past, imperative 306


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

Når( -d-]#-Vµe-f-fy#n-a- Når( -dc-dX[* -a- Nåd( n-a-f*[-a-


9565 9575 9585

Når- Nå(r- Nårn- Nå(rn- Når- Nå(r- Nårn- Nå(rn- {C}apratibh›na


not courageous; uninspired
{C}anavaŸe˝a-prah›˚a {MV}prah›˚a; {MV}prah›˚›v›hana
{C}intractable by speech
abandonment without remainder abandon; abandoner; eliminate; dispel; give up

Nåd( n-ac-zR^c-d- 9586

Når( -d-]#-Vµe-f-[r-dtn-a- Når( -dX[* -


9566 9576

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

Nåd( n-ac-dX[* -a- 9587

Når( -dz#-er-;e- 9567

Når- Nå(r- Nårn- Nå(rn- {C}pratibh›ti


Når- Nå(r- Nårn- Nå(rn- prah›˚a be courageous; inspired
{MSA}pratik˝ept¸ … pudgala abandon; eliminate; give up; dispel;
Nån( - 9588

person who abandons abandonment

Når( -dz#-z[^-dX[* - Når( n-a-


9568 9578
{LCh}gandha; {LCh}dhÒpa; {C}cÒr˚a
incense; perfume
Når- Nå(r- Nårn- Nå(rn- Når- Nå(r- Nårn- Nå(rn- {C}(aromatic) powder; medicinal powder
{MSA,MV}prah›˚a-sa˙sk›ra {MV}(e.g.: {MSA}(prati Ωk˝ip): pratik˝ipati
Nån( -W#-E√r-a(- 9589

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

{T} compositional factors that are to be


Når≈ -a(- 9590
abandonned ? {LCh,C,MSA,L}pratibh›na {C}(=pratibh›sa);
{C}pratibh›ti; {C}pratibh›nat›;
Når( -dz#-fh]-f- 9569
clever{D1}
{C}pratibh›nam utpadyate
Når≈ n-a- 9591
courage
Når- Nå(r- Nårn- Nå(rn-
{C}inspired speech; revealing; inspiration;
{C}praty›khy›na-nimitta {L}avalambana
readiness of speech; understanding; (flash of)
sign of abandonment depend on; hold on to; dependence; support
insight; flash of ideas; ready speech;
{C}sign of refusal intelligibility; intelligible speech; flashes into my
Nå[≈ - 9592

mind; inspire; it is clear; is intelligible; may you


Når( -dz#-x]-ve- 9570

make clear; it becomes clear; lighten up (the


mind); intelligibly; make clear; appears;
Nå≈[- Nå≈([- Nå≈[- Nå≈([-
Når- Nå(r- Nårn- Nå(rn- {C}cariy›; {MSA}upabhoga (e.g.:
understand; state of inspiration (e.g.:
{MSA}pr›h›˚ik›ºga
Nåd( n-a-Nœ-*≈ d- pratipak˝opabhoga); {MSA}bhoga
9580

limb of abandonment practice; enjoy; make use of; perform


{C}pratibh›nam utpadyate (=te pratibh›nam
Når( -dz#-vf- 9571
utpannam) sf-a-dl#-yc-v-Nå≈[-a-
{C}understand; you have been inspired by the performance of all four defeats
Når- Nå(r- Nårn- Nå(rn-
Nåd( n-a-r*n-a- Nå[(≈ -zu$e-
9581 9593

{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

[P5272, Vol. 99]


Nåd( n-a-[r-V“]-a- 9582

{C}nirv›haka (=n›Ÿako)
Nå[≈ -a- 9594

abandon; eliminate; dispell; give up {C}pratibh›navat


{C}remove courageous; inspired Nå≈[- Nå≈([- Nå≈[- Nå≈([-
Når( -dc-zR^c- 9573
{C}cary›; {C}cır˚o; {L}bhoga; {C}c›rik›;
Nåd( n-a-f#-y([-a! Nåd( n-a-f-h·[-a! 9583

{MSA}carita (e.g.: sa˙bh›ra-carita);


Når- Nå(r- Nårn- Nå(rn- {C}an›cchedya-pratibh›na {MV}upayoga
courage not cut off; inspiration not cut off practice; enjoy; make use of; perform
{C}praty›khy›ti
{C}with his inspired speech never interrupted {C}course; coursing; conduct; traverse;
abandon; eliminate; dispell; give up
traversing; has observed; enjoy; eat; possession;
{C}refuses Check entry. Is second alternative
taste; wealth; pleasure; pilgrimage; journey
a synonym? {T}
Når( -dc-dX[* - 9574

Nå[≈ -a-’f-N∂r(≈ -e#-[f#en-a- 9595

Nåd( n-a-f#-h·[-a- 9584

Når- Nå(r- Nårn- Nå(rn- Nå≈[- Nå≈([- Nå≈[- Nå≈([-


{C}prati˝edhayati {C}an›cchedya-pratibh›na
caritaviŸodan›lambana
abandon; abandoner; eliminate; dispel; give up courage not cut off; inspiration not cut off
object of observation for purifying behavior
{C}denies {C}with his inspired speech never interrupted

Tenses: future, present, past, imperative 307


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

Nå[≈ -a-Nå[(≈ -a-]- Nå]≈ -Ô‹-d- Nå-#≈ w(-]-


9596 9607 9614

Nå≈[- Nå≈([- Nå≈[- Nå≈([- {C}pak˝ma-netra only generality; {T} generality-only


{C}eye-lash
{C}prayujyate (=gha˛ate vy›yacchate) Nå≈#-w(-]-x#]-]-dX*-dCe-f-x#]-an-∑d-
Nå]≈ -cn-e;#en- 9608
when one practices
whatever is only generality is pervaded by not
{C}makes efforts; exert oneself being a particular
{LCh}avalokiteŸvara
Nå[≈ -ac-R^c-a- 9597
Illustration: existent (yod pa)
Avalokiteshvara [p.n. of the Buddha of
compassion]
Nå-#≈ [r(n-a(-d- 9615

Nå≈[- Nå≈([- Nå≈[- Nå≈([-


Nå]≈ -cn-e;#en-W#-[dr-sXe^ - 9609

{C}carit›vin real universal {GD:403}


practitioner; enjoyer; performer
Nå≈]-cn-e;#en-[dr-sX^e- Nå-#≈ [r-dX-* dCe- 9616

one who has coursed/traversed; has been in the


habit of coursing/traversing; (one who has) {L}avalokiteŸvara
s›m›nya-viŸe˝a
practiced Avalokiteshvara [p.n. of the Buddha of
generality and particular
compassion]
Nå[≈ -ac-dX-d-x#]-](- 9598

Nå-#≈ [(]- 9617

Nå]≈ -cn-e;#en-dØ^v-l^en- 9610

Nå≈[- Nå≈([- Nå≈[- Nå≈([- artha-s›m›nya


{C}caritavant l^e- zu$e- l^en- l^en- general meaning
practice; enjoy; make use of; perform avalokitavrata the style of textbook which lays out the
{C}one who practices Avalokitavrata (? - ?) subject, definitions, divisions, etc. as opposed
disciple of Bh›vaviveka who wrote a to analysis of the scope (mtha' dpyad)
Nå]≈ - 9599
Commentary of (Bh›vaviveka’s) ‘Lamp for
Nå-#≈ V“e( - 9618

(N›g›rjuna’s) “Wisdom”’ (shes rab sgron


{MSA}cak˝u; {C,MSA}cak˝us; {C}netri; ma'i rgya cher 'grel pa) [P5259, Vol. 96-7]
{C}nayana; {C}ık˝a˚a V“(e- V“(e- V“(en- V“(en-
Nå]≈ -cn-e;#en-[dr-sXe^ - 9611
eye{hon.} s›m›nya-vyatireka
{C}looking upon generality-isolate; general-isolate
Nå≈]-cn-e;#en-W#-[dr-sX^e-
Nå]≈ -[qc-]e-zdXn* -a- 9600
one of the five types of isolates; for others
{C}avalokiteŸvara see: ldog pa
{C}abhinıla-netrat› Avalokiteshvara [p.n. of the Buddha of
Nå-#≈ d(- 9619

{C}his eyes are intensely black compassion]; Avalokiteshvara (an alternate


name for Kalkı Pu˚˜arıka)
Nå]≈ -N®- {LCh}mÒrdhan
9601

Nå]≈ -cn-e;#en-[dr-sXe^ -e#-x*-b*n- 9612


crown of the head; top of the head
before the eyes; in the presence of
{C}avalokiteŸvara-jñ›na fj$d-f(-ei#n-W#-Ì°-f(-N∂≈c-o*! V“(e-]n-Nå≈#-d(c-dle-a-
Nå]≈ -N®c- 9602
exalted wisdom of Avalokiteshvara join the tips of the two index fingers, turn it
{C}sovereign cognition which surveys upside down, and place it on the crown of the
[eye-before]; before the eyes; in the presence head {Dor 31b.4/ 246.4}
Nå-#≈ 9613
of
Nå-#≈ g(-d(- 9620

Nå]≈ -[}r- 9603


{LCh,MSA}s›m›nya; pradh›na
generality; general; all; universal {GD:269} prak¸ti
[}r-! z[}*]! [}rn! [}(rn-nf-z[}*][! Primordial Nature; unique and all-inclusive
sX#-]r-e#-∑[-ac-dNø]-a-]#- substratum {GD:152}
invite
general teaching on the difference between
f[^]-[^-x*-b*n-a-Nå≈]-[}rn-]n- inner and outer{LWT 7.2} Nå-#≈ eg$e- 9621

having invited the Wisdom Being in from [(]-Nå≈#- {C}mÒrdhan


...{TGP 5}
meaning generality (artha-s›m›nya) crown of the head; top (of the head)
Nå]≈ -[}rn- 9604
{C}(on his) head; summits
fh]-i#[! cr-e#-env-d-v-Ë*n-n$-zeC(-dz#-y(n!
[}r-! z[}*]! [}rn! [}(rn-nf-z[}*][! Definition: a phenomenon which encompasses
its manifestations; a phenomenon which is
invite
concomitant with its manifold individuals
Nå]≈ -[}r( n- 9605
{GD:268}
[dX*-d! 1 c#en-Nå≈#! 2 [(]-Nå≈#! 3 h·en-Nå≈#!
[}r-! z[}*]! [}rn! [}(rn-nf-z[}*][! Divisions: (1) type generality; (2) meaning
invite generality; (3) collection generality

Nå]≈ -z[}]* - 9606


Example 1 is irrelevant: phyi
instead of spyi {T}
[}r- z[}*]- [}rn- [}(rn!z[}*][-
invite

Tenses: future, present, past, imperative 308


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

Nå-#≈ fh]- Nåz#≈ -# fhfn-N∂c≈ - Nå[(≈ -a-


9622 9630 9641

Nå≈#z#-fh]-i#[- N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[ Nå≈[- Nå≈([- Nå≈[- Nå≈([-


s›m›nya-lak˝a˚a general transition{BJ 22.6} {LCh,MSA,MV,C}cary›; (Ωcar): {MSA}carati;
generally characterized phenomenon; general {C}samud›carati; {C}samud›c›r›t;
Nåc#≈ - 9631

character; general characteristic {L,MV}avacara; {C}caram›˚a; {C}caran;


{C}cara˚a(m); {C,MV,MSA}carati; {C}cari;
{GD:112} general defining property deeds; behavior{N}; enjoy; make use of;
in general
f#-Øe-a-v-n(en-a-p%]-f(r-d-]#-Nå≈#z#-fh]-i#[-[(! practice; act out; perform; performance
Nåc#≈ -[(]-Nå-#≈ 9632

{C}conceptual proliferation; obstacle; (futile)


that which is shared, impermanence and so
discoursing; multiplicity; that which displays;
forth, is their general character. (s›dh›ra˚a˙ general meaning generality named things; nurse; commit to; befall; use;
tvanityatv›dika˙ s›m›nyalak˝a˚am) [PP, one of the two types of meaning generalities credits with; habitually; tending; use;
261.6]`
experiences; inaccessible to discursive thought;
Nåc#≈ -db[-a- 9633

Nå≈#z#-fh]-i#[-W#-fh]-i#[! activity; course; coursing; realm; food;


enjoyment; good conduct; courses; walks;
N´ç-Ø(e-e#n-doen-a-gf-x#]-R#-cr-fh]-[^-f-eC^d- general explanation
doings; action(s); who courses; moved by; has
az#-y(n! Nå-(≈ d- 9634
yen-dCv-R#-Nå≈([-a-
practices devoid of desire{TGP 69}
Definition of generally charcterized {C}paribh›˝ate; {C}paribh›˝yate; {C}›kroŸa
phenomenon: a phenomenon which is not {C}reviles; reviled; abuse; revile; scold sf-a-dl#-yc-v-Nå≈([-a-
established as a specifically characterized the performance of all four defeats
Nå-(≈ d-dXn- 9635
[phenomena], but is merely designated by terms
Nå[(≈ -a-ifn- 9642
and conceptuality
Comment: This term is used in two markedly {C}›kru˝˛a
different ways, generally characterized
{C}abused Nå≈[- Nå≈([- Nå≈[- Nå≈([-
phenomenon and general character.
Nå-(≈ dc-dX[* - 9636
Generally characterized phenomena (spyi {C}chidra-c›rı
mtshan) are solely permanent phenomena corrupt deeds; degenerate behavior
such as uncompounded space ('dus ma byas {C} paribh›˝ate {C}faulty in his coursing/traversing
kyi nam mkha'). However, general {C}reviles
Nå[(≈ -a-[r-V“]-a- 9643
characteristic, or general character, (spyi'i
Når(≈ - 9637

mtshan nyid) refers to a character of an


Nå≈[- Nå≈([- Nå≈[- Nå≈([-
Nå-#≈ cr-vn-r*n-b#r-∑[-ac-el]-vn-r*n-W#-h[ practice{S}9623

{C}c›ritravant
Nå[(≈ - 9638

-f-direct perceiver that in general induces active; having deeds


{C}possessing a manner of acting
ascertainment from itself and in particular Nå≈[- Nå≈([- Nå≈[- Nå≈([-
Nå[(≈ -a-[r-f#-V“]-a- 9644

induces ascertainment from another cary›; {C}(-)carita; {MV}bhoga; {C}vicarati


{GD:740} a cognition which ascertains [the enjoy; make use of; practice; act out;
perform; behavior; deeds; performance
Nå≈[- Nå≈([- Nå≈[- Nå≈([-
object] generally by itself and particularly
{C}acarit›vin
through others {C}doings; action(s); who courses; moved by;
has coursed; pass through; explain; wander non-active; not having deeds
Nå]#≈ -a- 9624

(about); behave; undo; course apart from {C}one who has not practiced

d›na ]r-an-b-V®-d[^[-Ì‹-V®-v-n(en-a-Nå≈([-t#r- Nå[(≈ -a-’f-N∂r≈ -e#-[f#en-a- 9645

giving the inner ones use the five fleshes, the five
ambrosias and so forth{TSV 68a} Nå≈[- Nå≈([- Nå≈[- Nå≈([-
Nåz#≈ -# 9625

objects of observation for purifying behavior


Nå[(≈ -‰X[^ - 9639

general
Nå[(≈ -a-’fn- 9646

Nå≈[- Nå≈([- Nå≈[- Nå≈([-


Nåz#≈ -# E√c( -e]n-a- 9626

cary›-tantra Nå≈[- Nå≈([- Nå≈[- Nå≈([-


abiding in proximity to the generality{LWT-28} Performance Tantra {C}avatarati
Comment: This is the second of the four deeds; behaviors; practices
Nåz#≈ -# y#rn- 9627

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

Nåz#≈ -# s$[- 9628


cary›tantra), (3) Yoga Tantra (rnal 'byor
rgyud, yogatantra), and (4) Highest Yoga
{L}cÒ˜ika Tantra (bla med kyi rgyud, Nå≈[- Nå≈([- Nå≈[- Nå≈([-
apex; top anuttarayogatantra). {C}caraka; mım›˙saka
doer; performer; Mım›˙saka
Nåz#≈ -# fh]-i#[- Nå[(≈ -zu$e-
9629 9640

{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]

Tenses: future, present, past, imperative 309


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

Nå[(≈ -a-dl#-a(- Nå[(≈ -x$v- Nå]#ç -


9648 9657 9668

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

Nå]#ç -Vø-d$- 9669


the four deeds; the four behaviors ? {T} scope; object of activity{BJ 25.1}; sphere of
activity; objects of operation; sense objects
Nå[(≈ -a-v-zu$e-a- 9649

{C}range; sphere; ranging {MSA}meghopama


cloud-like; like a cloud
{C}prac›rayati (=samud›c›ram) [dr-a(z#-Nå≈([-x$v-gf-
Nå]#ç -[r-z[}-d- 9670
engage in deeds; engage in practice merely something in the scope of the
{C}forms (habit); frequents senses{LWT 22}
{MSA}meghopama
Nå[(≈ -az#-z[^-b*n- Nå[(≈ -x$v-t]-
9650 9658
cloud-like; similar to a cloud

Nå]#ç -[r-dCv-dz#-z([-;*c-[}-d-t]- 9671

Nå≈[- Nå≈([- Nå≈[- Nå≈([- Nå≈[- Nå≈([- Nå≈[- Nå≈([-


{C}cary›-samjñ› {C}gocara {C}vigat›Ÿrumarıcim›l›
conception of behavior; conceptions about having an object of activity; having a scope having rays of light and free from clouds
deeds
Nå[(≈ -x$v-N‘-h·en- Nå]#ç ---zsC-( dn-f$]-
9659 9672

{C}false notions about the practice

Nå[(≈ -az#-sXe( n- 9651


Nå≈[- Nå≈([- Nå≈[- Nå≈([- {C}abhra-pa˛ala
{MSA}vicitra-gocara {C}covering of cloud
Nå≈[- Nå≈([- Nå≈[- Nå≈([- various objects of activity
Nå]#ç -f*[- 9673

{N}cary›-pak˝a
Nå[(≈ -x$v-f-x#]- 9660

class of deeds{N} anabhraka


Cloudless
Nå[(≈ -ac-R^c-a- 9652
Nå≈[- Nå≈([- Nå≈[- Nå≈([-
Nå]#ç -f*[-z([-V“]-:√-[W#v-xc-R#-r(-dl#r-](- 9674
{MSA}agocara
Nå≈[- Nå≈([- Nå≈[- Nå≈([- no object of activity; no scope
{C}n›bhra-prabha-ma˚˜alu
{C}carit›vin
Nå[(≈ -x$v-x(rn-n$-[e-a- 9661
{C}in the absence of cloud, a circle of radiant
deeds; performance; enjoy; make use of;
light
practice; act out; perform
Nå≈[- Nå≈([- Nå≈[- Nå≈([-
Nå]#ç -dl#]- 9675

Nå[(≈ -ac-dX[* - 9653

{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

Nå]#ç -v-l(]- 9676

performer; doer; deeds; performance; enjoy;


make use of; practice; act out; perform
Nå≈[- Nå≈([- Nå≈[- Nå≈([- meghav›hana
Nå[(≈ -ac-dX[* -a- 9654
{C,MSA}ıry›-patha Cloud Mount
path of activity; path of deeds; behavior Comment: also known as indra or Ÿakra.
Nå≈[- Nå≈([- Nå≈[- Nå≈([- {C}bearing; postures Gung-tang reports that Shakra is called
{MSA}(Ωbhuj): bhuñjate "Cloud Mount" because of being mounted on
Nå[(≈ -vf-’f-a-dl#- 9663

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

Nå[(≈ -an-p(d-a- 9655

four types of paths of activities; four types of


behavior {T} {MSA}megh›dy-›vara˚a
p(d!zp(d- zp(d- p(d- zp(dn- obstructed by clouds and so forth
Nån(≈ - 9664
{MSA}carita-l›bha
Nåv&ç Nœ-^ 9678

attain through deeds {T}


{C}paribh›˝ate

Nå[(≈ -f*[- nirm›˚ak›ya


9656
{C}reviles
Emanation Body
Nå-ç 9665

Nå≈[- Nå≈([- Nå≈[- Nå≈([-


Nåv&ç - 9679

{C}acara˚am adorned with{BJ 35.7}


non-performance; inactivity Nåç&v! Nåç&v! Nåç&v[! Nåç&v[!
Nårç -a(- 9666

{C}no coursing; no traversing {C}nirmita (=manomaya = nirm›˚a)


beggar send forth an emanation; emanate; emanation
{C}fictitious; magically created; magical
Nånç - 9667

creation; conjured up by; illusory magical


creation; apparition
adorned with{BJ 35.7}

Tenses: future, present, past, imperative 310


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

Nåv&ç -Nœ-^ Nåv&ç -a-a- Nå-(ç t]-


9680 9691 9702

Nåç&v-az#-Nœ^- {MSA}narim›˚ika {MSA}uts›hin


emanator; emanation elaborate; spread out
{LCh}nirm›˚a-k›ya

Nåv&ç -a-v-n(en-a- Nå-(ç ]-


9692 9703
Emanation Body

Nåv&ç -y*]-a(- 9681

{MSA}nirm›˚›di Nåç(! Nåç(! Nåç(n! Nåç(n!


emanations and so forth
{MSA}ajagara if [one] does it out more extensively{VM}
Nåv&ç -az#-Nœ-^ 9693
great emanation
get ex from L a g
Nåv&ç -o*- 9682

{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

proceed; be enthusiastic for


{C,L}nirm›˚u
{C}will-power; fortitude; energies;
like an emanation; emanation-like dNø]- Nø]( - dNø][- Nø]( [- determination; zealous
{C}a magical creation {MSA}nirm›˚a-nidarŸana
definite teaching of emanations
[e*-d-v-Nåç(-d-dÌ·]-zeC^n-W#-fh]-i#[-
Nåv&ç -]n- 9684

enthusiasm for virtue is the definition of effort


Nåv&ç -az#-N∂c(≈ -dz#-pdn-W#-vn-t]- 9696

{C}nirm›ya SW added the example &


having emanated; emanating Engl. "be enthusiastic for"
N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[-
{C}magically created; having conjured up
{MSA}nirm›˚a-prayogop›ya-karmaka
Nå-(ç d-Nœ[*≈ -ac-zR^c-c(- 9705

Nåv&ç -a- 9685


having the activities of methods engaging in
emanation dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ -
{L,MSA,MV}nirm›˚a; {C}nirmita;
Nåv&ç -ac-fj[- 9697
{C}nirmitaka; {C}nairm›˚ika; {C}uts›ha˙ (dad›ti)
{MSA}pratarana; {C}tath›gata-vigraha will produce elaborations
verb: to send forth an emanation; emanate. {C}nirm›˚ayati {C}encourage; fortify; strengthen his
noun: emanation send forth an emanation; emanate{hon.} determination
{C}magical creation; magically created {C}conjures up
Nå-(ç d-Nœn*≈ -]- 9706

appearance; a tath›gata-frame; fictitious


Nåv&ç -dXn- 9698

creature; apparition {C}autsukyam ›padyate


{C}nirmi˚eya
Nåv&ç -a-Nœ-^ when [one] generates elaborations
9686

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

emanating; having sent forth an emanation


{C}uts›ha˙ (dad›ti)
dc-q^]-o^-Nø]( -a- {C}having conjured up
produce elaborations; elaborate; spread out
dNø]- Nø]( - dNø][- Nø]( [- Nåz*ç -$ 9700
{C}encourage; fortify; strengthen his
{MSA}nirm›˚ais determination
tu˝ita-bhavan›dy-upapatti-sa˙darŸana˙ monkey
Nå-(ç d-y$r-r$- 9708

emanations teach/demonstrate birth in the Nåç*z$-Vøc-zs(r-dz#-v$n-W#-e]n-r]-v*]-


lands of The Joyous [Heaven] and so forth {T} {C}alpotsukat›
taking up bad physical states ... jumping like a
monkey{PGP} little elaboration
Nåv&ç -a-[(]-[^-ei*c-d- 9688

{C}unconcernedness; carefree non-action


Nå-(ç 9701

{MSA}nirm›˚›rthin
Nå-(ç d-y$r-d- 9709

one seeking emanations {T} Nåç(! Nåç(! Nåç(n! Nåç(n! {C}manda


Nåv&ç -a-’f-a-en$f- 9689
(ut Ωsah): {MSA}utsahante; {MSA}utsahana;
little elaboration
{MSA}uts›ha
{MSA}tri-vidha … nirm›˚a {C}sluggish
elaborate; spread out; spread; go out;
three kinds of emanation proceed; emit; emanate; diffuse
Nå-(ç d-y*- 9710

Nåv&ç -a-’fn-W#n-Nø]( -ac-dX[* -a- 9690


[aCv-az#-\±-vn-f*-o(e-f-Nåç(-dc-dl*[-a- {MSA}mahots›ha
the assertion that [you] emanate the offering great elaboration
dNø]- Nø]( - dNø][- Nø]( [- goddess of flowers from the [syllable] tra˙ at
{MSA}nidarŸik› ca nirm›˚ai¯ your forehead
teaching by emanations need "tra˙" in Tibetan for
example

Tenses: future, present, past, imperative 311


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

Nå-(ç d-x#[-v-dX[* -a- Nån(ç -a-f-fy#n-a- s---W#-fh]-


9711 9720 9730

{MSA}autsukya-manasik›ra {C}aprapañca {MSA}puru˝a-vyañjana


mental engagement with respect to no proliferations/elaborations; sign of a person; sign of a man
elaborations non-proliferation/elaboration
s-e#- 9731

{C}unimpeded; free from all multiplicity; free


Nå-(ç dc- 9712

from conceptual proliferation that


{C}utsuku
Nån(ç -a-f*[- 9721

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

Nån(ç -a-f*[-a-i#[- 9723

{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

Nån(ç -a-f*[-az#-d[e-i#[- 9724


like [one's] father
Nåç(! Nåç(! Nåç(n! Nåç(n!
s-a- 9738
{MSA}aprapañc›tmaka
elaborate; spread out; spread; go out; nature that is free from elaboration; nature of
proceed; extensively non-elaboration {L}para
other; next
Nån(ç -a- Nån(ç -ac-dX-d-f-x#]-a-
9717 9725

s-f- 9739

Nåç(! Nåç(! Nåç(n! Nåç(n! {C}aprapañcyan


no object of elaboration; non-elaboration parents
{LCh,L,MSA}prapañca; {C}prapañcita;
{C}forms no discursive ideas about
{C}prapañcan›; {MSA}uts›ha
s-f-et#e- 9740

proliferations; elaborations
Nån(ç -ac-dX[* - 9726

{C}elaborations; elaborate; spread out; spread; siblings from same parents


go out; proceed; futile discoursing; conceptual {C}prapañcayati
s-h·- 9741

proliferation; obstacle(s); named things; elaboration; elaborate


discoursing; multiplicity; that which delays {C}get delayed; has idle fancies about; cause those
ei#n-N‘r-e#-Nåç(n-a- (a) delay; prolong (their sojourn in the world)
s-c(v- 9742

Nån(ç -dCv- 9727


the elaborations of dualistic appearance
{LCh,C,MSA}para; {C}p›ra(m)
e[([-]n-Nåç(n-dCv- {N}aprapañca (=prakar˝a-gamana); {MV}pare˚a;
primordially free from elaborations free from elaborations{N} {MSA}amutra; {MSA}p›ra; {C}tıru
other(s); next; the other side
Nån(ç -a-[r-nC[# -ac-z[}]* -a-y[-a- 9718

Nån(ç -dCv-Ø(en-az#-D√-( 9728

{C}the other; supreme; utmost; outshines them


all; another; foreign; beyond; further; to the
[}r- z[}*]- [}rn- [}(rn!z[}*][- Ø(en- Ø(en- Ø(en- Ø(en- (other) shore; the shore beyond; the beyond of;
{C}chinna-prapañca-bhava-netrik› the awareness which realizes that which is free beyond
(=suvimukta-citta-suvimukta-prajñatvena) from conceptualization{T1178.3}
s-c(v-R#- 9743
severing the connection to conceptuality and
s- 9729
existence
{C}p›rima
{C}their obstacles annulled; guides through (the
{MSA}pit¸; {C,MSA}pait¸ka other; of the other {T}
world of) becoming
far; father {C}yonder
Nån(ç -a-’f-ac-dt[-gf- 9719

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

Tenses: future, present, past, imperative 312


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

s-c(v-R#-y- s-c(v-o^-zeCz( -( s-c(v-o^-sX]# -a-[r-fp%]-a-


9745 9756 9766

para-bh›ga {C}p›ra˙ gacchati {MSA}p›ramit›nukÒlya


far part go to the other side concordant with the perfections; concordance
{C}go to the Beyond; to go beyond with the perfections
s-c(v-R#-[[-az#-sXc# -f#-zdCr-d- 9746

s-c(v-o^-sX]# - s-c(v-o^-sX]# -a-[r-V“]-a-


9757 9767

{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

s-c(v-o^-sX]# -a-[}e^ - 9768

s-c(v-R#-N“e^ -dN®v- 9747

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

s-c(v-o^-sX]# -a-[}e^ -e#-Nå[(≈ -a-Nå[≈ -a-x#]-a- 9769


[other side-to-went]; perfection; that which
s-c(v-R#-e]([-a- 9748

has gone beyond


{C}paropakramita {C}transcendent action Nå≈[- Nå≈([- Nå≈[- Nå≈([-
damage by others {C}˝a˛-p›ramit›-cır˚a
s-c(v-o^-sX]# -a-N´f( -a- 9759

{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

else whom he puts his trust in =


{MSA}p›ramit›-bh›van›
praty›tma-vedya-pras›da-l›bh›n na
cultivate perfection; meditation on the {MSA}˝a˝ … p›ramit›
parapra˚eyo bhavati)
perfections the six perfections; {T} the sixth perfection
s-c(v-R#-n*fn-W#-Nå[(≈ -a-b*n-a- 9749
[i.e., wisdom]
s-c(v-o^-sX]# -a-N´d&ç -a- 9760

s-c(v-o^-sX]# -a-[}e^ -a(- 9771

Nå≈[- Nå≈([- Nå≈[- Nå≈([-


{C}para-citta-carita-jñat›
dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-
{MSA}˝a˛-p›ramit›
{MSA}p›ramit›-pratipatti
cognition of the minds and actions of others the sixth perfection [i.e. the perfection of
achieve the perfections
{C}the knowledge of the thoughts and actions wisdom]; {T} all six perfections
of others
s-c(v-o^-sX]# -a-r*n-az#-n-v-e]n-a-zp(d-a- 9761

s-c(v-o^-sX]# -a-[}e^ -x(rn-n$-Ô·en-a- 9772

s-c(v-R#n-w(r-[^-y$[-ac- 9750

p(d!zp(d- zp(d- p(d- zp(dn-


{C}paro j›nıy›t {MSA}p›ramit›-niyata-bhÒmy-avasth›-l›bha Ô·en- Ô·en- Ô·en- Ô·en-
as understood by others attain abiding in the ground of definite {MSA}˝a˛-p›ramit›-paripÒri
{C}so that others may thoroughly know them perfection thoroughly complete/fulfill the six perfections

s-c(v-o^-sX]# -a-’fn-W#-Ø*]-[^-R^c-a-dXr-y$d-W#- 9773

s-c(v-zeC-( s-c(v-o^-sX]# -a-fr(]-ac-N´d&ç -az#-NIr# -Ë*-


9751 9762

{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

go to the other side


go beyond {MSA}p›ramit›n›˙ gotram
dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n- the lineage of those [who have] the perfections
s-c(v-›(v-d- 9753
{MV}daŸa-p›ramit›
s-c(v-o^-sX]# -a-’fn-v-N´d&ç -az#-z[^]-a- 9775

the ten perfections


d›v- ›v- d›v[ ›(v[-
s-c(v-o^-sX]# -a-Nø]( -a- 9764

{C}para-prav›din dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-


{C}counter-arguments; false teacher {MSA}p›ramit›-pratipatti-chanda
dNø]- Nø]( - dNø][- Nø]( [- aspiration for completion with respect to the
s-c(v-o^- 9754
{MSA}p›ramit›-deŸan› perfections
teach the perfections; teaching concerning the
s-c(v-o^-sX]# -a-’fn-v---n*fn-fif-a-i#[- 9776
{MSA}paratra perfections
otherwise; {T} to the other side
s-c(v-o^-sX]# -a-p(d-az#-Øen- {MSA}sama-cittat› … p›ramit›su
9765

s-c(v-o^-zeC-( dc-z[([-a- 9755


sameness of mind with respect to the
p(d!zp(d- zp(d- p(d- zp(dn- perfections
{C}p›ra˙gantu-k›ma
{MSA}p›ramit›-l›bha-liºga
s-c(v-o^-sX]# -a!-sc-sX]# - 9777

desire to go to the other side


the sign of attaining the perfections
{C}who wants to go to the beyond p›ramit›
perfection

Tenses: future, present, past, imperative 313


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

s-c(v-o^-sX]# -a-sX]# -t#-f-v(e-ac-z[(fn-a- s-c(v-o^-sX]# -az#-Nœdn- s-c(v-sX]# -v-zu$e-a-


9778 9790 9802

{MSA}aviparıta-p›ramitopadeŸa {MSA}p›ramit›dhik›ra {MSA}p›ramit›-praveŸa


advice regarding non-mistaken [cultivation of] the occasion of the perfection engage in the perfections; enter into the
the perfections perfections
s-c(v-o^-sX]# -az#-r(-d(-i#[- 9791

s-c(v-o^-sX]# -a-zs*v-d- s-c(v-f-fy#n-az#-s-c(v-o^-sX]# -a-


9779 9803

{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

{C}his having gone to where there is neither


Nå≈[- Nå≈([- Nå≈[- Nå≈([- Beyond nor not-Beyond
[e- {MSA}d›na-Ÿıla-k˝›nti-p›ramit› {MSA}p›ramit›-cary›
s-c(v-n(r-v- 9804

practice of the perfections


perfections of giving, ethics, and
s-c(v-o^-sX]# -az#-cr-dl#r-R#-[e*-d- 9793
patience/forbearance/tolerance/endurance n(r- n(r- n(r- n(r-
{C}p›rami-gato
s-c(v-o^-sX]# -a-xr-[e-ac-Nå[(≈ -a- 9781
{MSA}p›ramit›-maya … kuŸala
{C}perfection
virtue of the nature of the perfections
Nå≈[- Nå≈([- Nå≈[- Nå≈([-
s-c(v-o^-sX]# -az#-dN√d-a-pfn-t[-W#-s-c(v-o^-sX# se-›([-
9805
9794

{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^-sX]# -a-xr-[e-ac-v*]-[^-zu$e-a- 9782

perfection of all learners; perfection of all


{MSA}p›ramit›-sam›d›pan› learning pig
thorough engagement in the perfections {C}perfection of all training
srn- 9807

s-c(v-o^-sX]# -a---x(rn-n$-N´d&ç -a- s-c(v-o^-sX]# -ac-


9783 9795

sr-! zsr-! srn! srn!


dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n- {C}p›ra˙ gacchati loss; to regret
{MSA}p›ramit›-parini˝p›dana perfect; perfectly
srn-n*fn- 9808

thorough establishment of the perfections {C}go to the Beyond; to go beyond

s-c(v-o^-n(r-dn-]- 9796
regret
s-c(v-o^-sX]# -a-x(rn-n$-Ô·en-a- 9784

s]- 9809

Ô·en- Ô·en- Ô·en- Ô·en- n(r- n(r- n(r- n(r-


{MSA}p›ramit›-paripÒri {C}p›raºgata {LCh}hita; {C}upak›ri-bhÒta; {C}mok˝a;
because of going to the other side {C}sukha
thoroughly complete/fulfill the perfections
{C}gone beyond help; benefit; be of use
s-c(v-o^-sX]# -a-x(rn-n$-Ô·en-ac-dX-d- 9785
{C}a true benefactor; make subservient to; be
s-c(v-e](]-a- 9797

used to benefit others; liberation; freedom;


Ô·en- Ô·en- Ô·en- Ô·en- {C,MSA}par›-krama ease; pleasure; happiness; happily
{MSA}p›ramit›-paripÒra˚a {C}courageous advance f-s]-a-
thoroughly complete/fulfill the six perfections
it does not help
s-c(v-sX]# - 9798

s-c(v-o^-sX]# -a-cd-o^-[dX-* dz#-dN“-^ d- 9786

s]-y[- 9810

{MSA}p›rami (e.g.: dhy›na-p›rami)


{MSA}p›ramit›-prabheda-sa˙graha perfection {MSA}para; {MSA}yata¯ pare˚a
collection which divides the perfections
from here on
s-c(v-sX]# -R^c-t#r- 9799

s-c(v-o^-sX]# -a-v-N´f( -a- 9787

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

meditation on the perfections

s-c(v-o^-sX]# -a-v-n(en-a-[e*-d- 9788


zdX^r- zdX^r- dX^r- dX^r- e[en- z[(en- doen!dØen- p(en-
{MSA}daŸa-p›ramit›nvaya
{MSA}p›ramit›di … kuŸala administer help; do benefit; help
arise due to the ten perfections
virtues, the perfections and so forth
s]-p(en- 9813

s-c(v-o^-sX]# -a-en$f-a(-N∂]#≈ -a-[r-h$v-„#fn-[r s-c(v{C}p›ra-gu;


-sX]# -a- 9801
9789

{MSA}y›ta˙ p›ra˙ e[en- z[(en- doen!dØen- p(en-


-d;([{MSA}d›na-Ÿıla-k˝›nti-p›ramit›
-a-[e- perfect; perfection administer help; do benefit; help
gone beyond
s]-[r-NIr# -dÌ°c-dtn-a- 9814

the three perfections of giving, ethics, and


patience/forbearance/tolerance/endurance {C}hita-s›nukampa
benevolent and compassionate
{C}pity and concern for the welfare of others

Tenses: future, present, past, imperative 314


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

s]-[r-NIr# -dÌ°c-V“]-a- s]-z[(en-a- s]-a-[r-d[*-d-


9815 9827 9837

{C}hita-anukampı e[en- z[(en- doen!dØen- p(en- {MSA}hita-sukha


benevolent and compassionate benefit and happiness
{L,MSA}upak›ra; {MSA}upak›rin;
{MSA}upakara; {C}upak›ri-bhÒta
s]-[r-d[*-z[([-a- s]-a-[r-d[*-d-v-sX]# -t#-f-v(e-a-
9816 9838

administer help; do benefit; help


{MSA}sukha-hitai˝in bestowal; service; benefit; {MSA}hite ca sukhe c›viparyasta˙
desire benefit and pleasure {C}a true benefactor; make subservient to; be non-mistaken with respect to benefit and
used to benefit others happiness
s]-e[en- 9817

s]-z[(en-ac-zR^c-d- s]-a-[r-d[*-dz#-n*fn-
9828 9839

e[en- z[(en- doen!dØen- p(en-


e[en- z[(en- doen!dØen- p(en- {C}hita-sukha-citta (=hita-k¸p›)
administer help; do benefit; help
a mind of benefit and help
{MSA}anugrahe vartati; {MSA}anugrahe
s]-e[en-a- 9818
vartate {C}a thought which is directed towards the
administer help; do benefit; help benefit and ease
e[en- z[(en- doen!dØen- p(en-
s]-d[*z-# ‰X-^ 9840

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]-a-dX[* -a- 9842


will help; will do benefit
{C}should be helped
e[en- z[(en- doen!dØen- p(en- {MSA}anugraha-k¸t
s]-e[en-dX- 9820
{MSA}anugr›haka benefitter; helper; serve to benefit; help
benefitter; helper
s]-a-fj[-a- 9843
e[en- z[(en- doen!dØen- p(en-
s]-z[(en-dX- 9831

object assisted{D1}; object helped {C}hita˙-kara

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

result of causing benefit and happiness assister{D2}; helper


one of the definitions of cause (rgyu) {MSA}upakara … ›Ÿaya
s]-z[(en- 9823

thought of benefit; helpful thought


s]-z[(en-dX[* -v-zu$e- 9833

e[en- z[(en- doen!dØen- p(en- s]-az#-[e(rn-a- 9846

{MSA,MV}anugraha; {MSA}anugraha-k¸t e[en- z[(en- doen!dØen- p(en-


to benefit; help; administer help {MSA}anugrahe vartati; {MSA}anugrahe {MSA}hit›Ÿaya
vartate thought of benefit; helpful thought
s]-z[(en-d[e-i#[- 9824

engage as an assister {T}


s]-az#-[r(n-i#[- 9847

e[en- z[(en- doen!dØen- p(en- s]-z[(en-b#r- 9834

{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

e[en- z[(en- doen!dØen- p(en- s]-a- 9835


{C}hita-vastut›
{MSA}anugrahecha (sic) helpful thing
{L,MSA}hita; {C,MSA}upak›ra; {C}k¸ta;
desire to help {C}supplying (beings) with beneficial things
{MSA}anugraha; {MSA}upakara

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

Tenses: future, present, past, imperative 315


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

s]-az#-n*fn- s]-dX[* -a- s]-h$]-Når-zev-


9851 9864 9873

{C}hita-citta {MSA}upak›rin; {MSA}hita-kara; Når- Nå(r- Nårn- Nå(rn-


helpful mind; beneficial mind; benificent mind {MSA}hit›dh›na
{N}anyonya-parih›ra-virodha;
{C}mind interested only in the welfare (of all helper; benefactor; benefitting; helping paraspara-parihara-virodha;
beings); with a thought of benevolence; mind paraspara-viruddha;
s]-dX[* -D√-( V“]-a- 9865

which is well-disposed *parasparaparih›ra-viruddha


contradictory in the sense of mutual exclusion;
{MSA}upak›ri-buddhimat
s]-az#-dnf-a- 9852
mutually exclusive
having a helpful awareness
{MSA}upak›r›Ÿaya; {MSA}hit›Ÿaya fh]-i#[!
s]-h$]- 9866

beneficial thought; helpful thought ’f-dt[-x(rn-et([-W#-N´(-]n-f#-fp%]-ac-e]n-a!


{LCh,MSA}anyonya; {C}parasparam; {C}mitha
s]-az#-Vµe-az#-dnf-a- 9853
Definition: abiding as not [existing] in common
mutual; mutually{D2} from the point of view of the one being the
{MSA}hit›dhy›Ÿaya diffused; to and fro; eliminator and eliminated
unusually beneficial thought; particularly {C}one another; common; identical; mutual Comment: This is one of two types of
benefical thought; especially helpful thought contradiction ('gal ba): mutually
s]-h$]-zev-d- 9867

contradictory (phan tshun spang 'gal) such as


s]-ac-[e(rn-a- 9854

{N}anyonya-parihara-virodha; white and non-white (dkar po dang dkar ma


{MSA}hit›Ÿaya {N}paraspara-viruddha; parasparavirÒddha yin pa); and contradictory in the sense of not
beneficial thought; helpful thought contradictories in the sense of mutual abiding together (lhan cig mi gnas 'gal) such
exclusion{N}; mutually contradictory as the two, antidote and object of
s]-ac-z[([-a- 9855
abandonment (gnyen po dang spang bya
dXn-a-xr-x#]-v-cr-dl#]-xr-x#]-](-l*n-dX-d-z[#- gnyis).
{MSA}hita-k›ma ]#-s]-h$]-zev-dz#-sX#c-zdC*v-d-f*[-az#-[(]-x#]-](! s]-h$]-Nårn-zev- 9874

helpful wish; desire to help


Since they are mutually contradictory, to say
s]-ac-dX-d- 9856
something is a product and is also nature is a Når- Nå(r- Nårn- Nå(rn-
meaningless statement. (k¸takaŸca anyonyaparih›ra
{MV}hita svabh›vaŸceti mutually exclusive; contradictories
will help; helpful object parasparavirÒddhatv›dasa˙gat›rthameva) [PP,
s]-h$]-Ø*]-dØ*]- 9868

s]-h$]-f#-z„^v-a- 9875

s]-ac-dX[* -a- 9857

mutually support and supported{BJ 62.3} mutually ineluctable{BJ 74.4}


{MSA}hita
s]-h$]-Ø*]-a- 9869

s]-h$]-f#-fp%]- 9876
helper; benefactor; helping; benefitting

s]-ac-dX[* -az#-pdn- 9858


mutual dependence; interdependence {C}paraspara-viruddha; {C}viruddhaka
mutually discordant
s]-h$]-dØ]-a- 9870
{MSA}anugr›haka … up›ya; {MSA}up›ya …
anugraha-kara {C}mutually conflicting; conflicting
methods that serve to benefit parasparasa˙bhavana
s]-h$]-h·en-a-[r-f#-fp%]-a-zR^c- 9877

interdependent
s]-ac-n*fn- 9859

s]-h$]-p-[[- zR^c- zR^c[- R^c- R^c[-


9871

{MSA}hit›Ÿaya {C}(anyonyam) vis›magrı


helpful mind; beneficial mind mutually different mutual discordance

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

mutual production their mutual production


{C}hita definition of cooperative cause (lhan cig Comment: This is the definition of
'byung ba'i rgyu)
for the benefit; in order to benefit associational cause (mtshungs ldan gyi rgyu).
{C}welfare; weal; benefit; help
s]-h$v-e(eC n-n$- 9879

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

{C}one who brings/bestows benefits


{C}hita-anukampı
{C}benevolent and compassionate

Tenses: future, present, past, imperative 316


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

s]-dl*[- sc-sX]# -[}e^ -a(- s$-pe-y([-a-


9882 9895 9905

hita-k›my› ˝a˜-p›ramit› penetrate; decisive


take up the task of helping [beyond-gone-six]; the six Perfections [(]-v-s$-pe-y([-az#-Vø-d-
s]-dl*[-a- sc-b*n-a-
9883 9896
the view which penetrates the meaning; the
view that is decisive with respect to the
{MSA}hita-k›my› {C}pit¸-jñat› (=pitreyat›) meaning{MSI 385.2}{DASI 553.3}
take up the task of helping {C}honoring father
s$-pe-y([-az#-Vø- 9906

s]-x(]- sv-y*]-N“-*
9884 9897

{C,MSA,MV,N}anuŸa˙sa; {MV}anuŸa˙sana {BJ 78.5} mah›s›˙ghika dVø- Vø- dVøn- Vø(n-


benefit{N} Mah›s›˙ghika unerring view; view which is decisive
{C}advantage [a bodhisattva has five, with the an early Indian Buddhist school thought by
s$e- 9907

attainment of 'non-discursive knowledge', which some scholars to have been a predecessor of


'control in all circumstances'] Mah›y›na {MSA}gahvaraka
Check others' engl?? {T} deep; inner
sv-y*]-N“-* a- 9898

{GD:486} profound
s]-x(]-R#-x]-ve- 9885

mah›sa˙ghika
s$e-e#-z„^v-‰X-^ 9908

*anuŸa˙s›ºga Majority School


branch that is a benefit mukhya-vibhrama-hetu
sv-y*]-a- 9899

deep cause of error/mistake


s]-x(]-y*-d- 9886

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

{T} group; bulk


e;$en-W#-s$r-a(-
sv-y*c-d- 9901
out there{BJ 54.7}
form aggregates
sc-zeC-( h$c-zeC-( 9890

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

ordinary union Divisions: (1) form (rÒpa); (2) feeling


s-c(v-o^-sX#]-a- (vedan›); (3) discrimination (sa˙jñ›); (4)
sn-W#-›(v-d- 9903

{LCh}p›ramit› compositional factors (sa˙sk›ra); (5)


perfection consciousness (vijñ›na)
d›v- ›v- d›v[ ›(v[-
b*n-cd-sc-sX#]- {C,MSA}para-prav›din; {L}para-v›din; s$r-a(-V®- 9912

perfection of wisdom (prajñ›-p›ramit›) {MSA}para-prav›da


pañcaskandha
arguments by others
sc-sX]# -R#-p*e-a- 9892
five aggregates
{C}counter-arguments; false teacher; false
teaching; enemy; opposite side
s$r-a(-V®-a(-er-c$r-v-dØ*]-]n-doen-az#-Nœn*≈ - 9913

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

sc-sX]# -[}e^ - 9894

˝a˜-p›ramit›
[beyond-gone-six]; the six perfections

Tenses: future, present, past, imperative 317


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

s$r-a(-pfn-t[-r*n-ac-z[(c-d-[r-zdXr^ -dc- s$]-h·en- s$c-d$-V†e( -dXfn-a-‰X-fh(-


9914 9926 9936

[r- {C}sarva-upadhi-pratinisarga {LCh,MSA}sa˙panna; {C}sa˙patti;


{MSA}sa˙pad
Pur-bu-Áok Jam-fla-gya-tso [1825-1901]
philosophy tutor of the thirteenth Dalai Lama;
marvels; perfect; complete; marvelous; his texts are currently used by Se-ra-jay
definitely reject all aggregates and arisings
sublime; perfection; marvel; wonders; good college
{C}rejection of all substrata
things; fulfillment; excellence
s$c-d$-a- 9937

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

Indian philosophy; they believed only in the


s$r-a(-Vµe-f-f*[-az#-fX-r]-vn-z[n-a-]-xr- 9916

qualities{BJ 62.6} present life and in the existence of material


elements, and hence are sometimes referred
{MV}nirupadhiŸe˝e nirv›˚e 'pi
s$]-n$f-h·en- 9928
to as Materialists
nirv›˚a without remainder
s$c-f- 9938
{MSA}sa˙patti; {MSA}sa˙pad;
s$r-a(-Vµe-f-f*[-az#-fX-r]-vn-z[n-az#-[dXr# 9917

{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$v-[^-dXr^ -d- 9940


{C}accomplishment; attainment; excellent
{MSA}anupadhiŸe˝a-nirv›˚a thing; benefit; possession; achieved; won; fully
nirv›˚a without remainder grown; (reach) consummation; creation zdX^r- zdX^r- dX^r- dX^r-
s$r-a(z-# Vµe-f-f*[-az#-fX-r]-vn-z[n-a- s$]-n$f-h·en-a-p(d-a-
9920 9930
{MSA}atiŸaya; {MSA}utkar˝a
perfect; excellent; marvellous
{MSA}nirupadhiŸe˝a-nirv›˚a p(d!zp(d- zp(d- p(d- zp(dn- x#[-[ez-d-s$v-[^-dX^r-d-p(d-a-[r-
nirv›˚a without remainder
{MSA}sa˙pat-pr›pti one attains a marvellous mental joy
s$r-a(z-# Vµe-f-f*[-ac-fX-r]-vn-z[z-dc-fp 9921
attain completion; obtain marvels
s$v-[^-dXr^ -dz#-∑[-ac- 9941

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

zR^c- zR^c[- R^c- R^c[-


s$v-d- 9944

{L}sa˙pad {C}sam¸dhyate; {C}sam¸dhyant›m;


accomplishment; achievement; possession {C}sam¸dhyati; {C}sam¸dhyate verb: offer; present; to give (hon.)
perfect; complete noun: offering; present
{C}get accomplished; foster; succeeds
s$v-dX[* -ac-zR^c-dn- 9945

s$c-d$- 9935

{C}agrat›(˙-k›rayati)
thursday {C}cause to achieve the highest

Tenses: future, present, past, imperative 318


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

s*[-a- s(en- sXe-


9946 9960 9972

change; changing zs(e zs(en! s(e s(en! {LCh,C}p›˚i; {LCh,C}hasta; {C}bhuja;


{C}kara; {C}b›hu
s*]-dX[* -W#-vn- 9947
strike; affect; touch; give; to bestow; salary hand; salutation; reverence; [honorific

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(-i- {L}anaya; {MSA}vigh›ta


9950

{C}ruin; falling away from; poor; poverty; {C}p›˚i-tala


messenger misfortune; a person who brings misfortune {C}palm of the hand
r]-d[^[-W#-s(-i- s(rn-a-y*]-a(- sXe-dR#-dz#-e]n-
9963 9974

messenger of an evil devil


{L}mah›-vipad dR#- dR#[- dR#n- R#n-
s(-[r-f(z-# [dr-a(- 9951
great poverty; great misfortune; very poor
{C}namas-kara˚ıya
s(rn-a-f*[-a- 9964
{MV}strı-puru˝endriya source/object for homage
lord of women and men {C}worthy of homage
{MSA}avigh›ta
s(-sC-f(c-zR^c-l*n- sXe-dR#-z(n-
9952 9975

without loss; without poverty {T}

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

an action which will lead to destitution ?? {T}


sXe-‰X- 9976

palace; mansion
s(rn-ac-zR^c-d-[r-fp%]-a- 9966

{C}mudr›
s(-dCr-zw(c- 9954

zR^c- zR^c[- R^c- R^c[- seal


{C}r›ja-dh›nı {C}vyasana (=upagh›tam) [dX*-d! 1 z[^n-dXn-pfn-t[-f#-Øe-a! 2
{C}capital; royal city {C}ruin; falling away from ;e-dXn-pfn-t[-N“^e-dN®v-d! 3
s(-f(- sX-a-
9955 9967

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

zs(e zs(en! s(e s(en! unattractive {C}›di-mudr›-mudrit›m up›d›ya


{C}vidhyati
{C}on account of their being sealed with a seal
strike; affect; touch; give; to bestow; salary
from the beginning
{C}hit; pierce

Tenses: future, present, past, imperative 319


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

sXe-‰X-dl#- sXe-dX-d-z(n-a- sXe-dc√-[}r-a(c-N√d* n-a-


9980 9993 10005

{N}catur-mudr› {C}vandanıya {C}pa˛u-uru-b›hut›


four seals{N} {C}worthy of being saluted respectfully {C}his arms are long and powerful
see: phyag rgya
sXe-dX-d-x#]-](- sXe-vn-
9994 10006

sXe-‰Xz-# h‹e- 9981

{C}namas-karoti work (hon.)


{C}mudr›-pada {C}do (pay) homage
sXe-v*]- 10007

seal-word
sXe-dX-dc-z(n-a- 9995

sXe-‰Xz-# Vµ- practice (hon.)


9982

{C}vandanıya get ex. SW added this entry


mudr›-deva {C}worthy of being saluted respectfully
sXr-i*-d- 10008
seal deity
sXe-dX-dc-z(n-a-x#]- 9996

Comment: This is the fifth of six stages in


{C}ak˝›ma
deity yoga meditation in the Concentration {C}namas-kara˚ıya
Concentration Tantra (bsam gtan phyi ma, {C}does not hang down
{C}worthy of homage
dhy›nottara), an Action Tantra: ultimate deity
sX]-dXn- 10009

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

sXe-zhv- sX-# ›(v-


10001 10011

{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

D√-f-[r-fe(]-a(-zuf-[av-[dXrn-v-sXe-zhv-v(! sX-# ›(v-d- 10012

{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

second party; previous thesis [which is being


{C}m¸du-taru˚a-hasta-p›dat› refuted]; opponent
{C}his hands and feet are tender and soft dgv- zh·v- dgv[- h·v[-
sX-# ›(v-xr-[e- 10013
{C}namati
sXe-[r-ldn-b#]-o^-e]n-a- 9989

bow down; pay respect to; bowing down;


{C}suprati˝˛hita-hasta-p›dat› homage; salutation; reverence d›v- ›v- d›v[ ›(v[-
{C}do homage; pay homage to correct second party; full-fledged second party
{C}his hands and feet are well-placed

sXe-zhv-dc-dX[* - 10003

sX-# Nør( -a-i#[- 10014

sXe-[c-„([-a- 9990

{C}p›˙sa-kulika dgv- zh·v- dgv[- h·v[- {C}bahirddh›-ŸÒnyat›; {MV}bahirdh›-ŸÒnyat›


{C}one who wears rags taken from a dust-heap {C}namayayati; {C}namas-karoti external emptiness; {T} emptiness of external
bow down; pay respect to; bowing down; [objects]
sXe-d[c- 9991

homage; salutation; reverence {C}emptiness of the object


{C}do homage; pay homage to
sweep; dust
sX-# fpz- 10015

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

Tenses: future, present, past, imperative 320


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

sX-# [r-]r-e#-[r(n-a(- sX-# f-v- sX-# c(v-o^-zR^c-o*-


10016 10032 10044

{MSA}›dhy›tmika-b›hya … bh›va {L}›yaty›m; {L}amutra zR^c- zR^c[- R^c- R^c[-


external and internal thing in the future; there {C}pariv›hya-bh›va

sX-# [r-dX-* dCe- sX-# fz#-‰X[^ -


10017 10033
go outside; external
{C}expulsion
s›m›nya-viŸe˝a Last Tantra [the fourth of the Four (Medical)
sX-# c(v-o^-’f-ac-ex*r-d 10045

generality and particular Tantras]


Comment: The fourth of the Four [Medical]
sX-# [c- 10018
{MV}bahirdh›-vik˝epa
Tantras (rgyud bzhi) deals with methods of
external distraction {T}
diagnosis such as urinalysis and pulse-taking
later dissemination{N}
as well as the manufacture of medicines.
sX-# c(v-[(]-R#n-Nør( -a- 10046

sX-# [c-R#-fwn-a- 10019

sX-# fz#-f$-fpc- 10034

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

sX-# c(v-[(]-Nør( - 10047

external and internal m›t›mahapit›mahayugasya (m›t›pit¸yugasya


Ad.) emptiness of external phenomena
sX-# ]r-e#-y(n- 10023

{C}backwards through seven generations (on


sX-# c(v-[(]-[^-eCd^ -an-Nør( -d- 10048

{C}›dhy›tmika-b›hya-dharma both his father's and mother's side)


external and internal phenomena Check Sanskrit. {T} empty of being established as an external
object
sX-# ]r-Nør( -a-i#[- sX-# f(-dz#-[d$-f-a-
10024 10037

definition of selflessness of phenomena (chos


{MV}adhy›tma-bahirdh›-ŸÒnyat› m›t¸k›-m›dhyamika kyi bdag med)
external and internal emptiness model M›dhyamika
sX-# c(v-[(]-N‘r-e#-D√-( 10049

sX-# [dXrn! sX-# [dXrn-[dXr# n! sX-# dl#]-‰X[^ -fc-v(r-doen-]n-


10025 10038

N‘r- N‘r- N‘r- N‘r-


external expanse of the sky {C}parampare˚a awareness to which external objects appear
{C}in (quick) succession
sX-# f- 10026

sX-# c(v-a- 10050

sX-# dl#]-[^- 10039

{C,MSA}paŸcima; {MV,MSA}uttara {LCh,L}tırthika


later; subsequent; latter; the latter{D2} {C}p¸˝˛hata¯; {C}p¸˝˛hatas Forder [literally: outsider; heretic];
{C}future; last; endng with; final closely behind{C} Non-Buddhist

sX-# f-Ë*n-fp%]-dl#- sX-# cdn-W#-Nœ-(≈ d(z-# [(]-[^-


10027 10040

sX-# c(v-az#-x(rn-n$-Nƒ]# -a- 10051

latter four similitudes later generation; subsequent generation {MSA}b›hya-parip›ka


{PH} from Perdue. what are for the sake of people of later generations external ripening; external maturation {T}
the four? add to div. field SW added this entry; ex.
sX-# v(en- 10052

from Ship 56a.6


sX-# f-sX-# f- 10028

subsequent
sX-# c(v- 10041

{L,MSA}uttarottara
sX-# v(en-n$-dXr^ -d- 10053

most superior; each following one {MSA,MV}b›hya; {MSA}bahirdh›


outside; external zdX^r- zdX^r- dX^r- dX^r-
sX-# f-sX-# f-[e- 10029

sX-# c(v-R#-[(]- 10042


subsequent arising
{L}uttarottara
sX-# b(v- 10054
most superior; each following one bahirdh›rtha
external objects
sX-# f-sX-# f-zdCn-d$- 10030
procrastination; put off
sX-# c(v-o^- 10043

sX-# db(v- 10055


{MV}uttarottara-phala
highest fruit {Cpariv›hya-bh›va
externally; outside procrastination; put off
sX-# f-sX-# fz#-zdCn-d$- 10031

{C}expulsion
{MV}uttarottara-phala
highest fruit

Tenses: future, present, past, imperative 321


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

sX]# - sX]# -t#-v(e- sX]# -t#-v(e-f*[-


10056 10068 10079

{MSA} -ga (e.g.: p›ra-ga) {C,MSA,MV,L}vipary›sa; viparyaya; {MV}aviparyasta; {MV}avipary›sa


went [past of 'gro, 'to go'] {L}viparıta; {MV}viparyasta; {C}[var: (blo) non-mistaken; non-erroneous
phyin ci log = viparyasta (buddhayas)]
‰X-fh·c-sX#]-]n- mistaken; error; erroneous; wrong; inverted; sX]# -t#-v(e-f*[-a- 10080

having reached the ocean ...{PGP 83} incorrect


{C,MV}aviparyasta; {MV}avipary›sa
{C}contradictory; contradictory view;
sX]# -t#-f-v(e- 10057
non-mistaken; non-erroneous
perverted view; what can upset; perverted;
corrupt; wayward view; wrong view {C}uncontradictory; unperverted
{C,MV}avipary›sa; {MV}aviparıta(tva);
en$r-cd-W#-e]n-sX#]-t#-f-v(e-ac-f∑*]-az#-fwn- sX]# -t#-v(e-dl#-[r-V“]-a- 10081
{MV}aviparyaya; {MV}aviparyasta
non-mistaken; non-inverted; non-erroneous;
right; correct a- {MSA}catur-vipary›s›nugata
{C}absence of a scholar who unmistakenly knows the possessing the four errors {T}
contradictory/mistaken/perverted views essentials of the scripture
sX]# -t#-v(e-vn-dXr^ -d- 10082

Check Tib ex. 1. Should it be gnad


sX]# -t#-f-v(e-zy[- 10058

instead of gnas? {T} zdX^r- zdX^r- dX^r- dX^r-


{MSA}aviparıta-deŸan›
sX]# -t#-v(e-e#-ei*]-a(z-# N‘r-dz#-[*-w(-]- {C}vipary›sa-samutthita
10069

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

right; correct [r(n-a(-d[*]-f*[-[^-Nč-sX#]-y[-


{MV}vipary›sa-dau˝˛hulya
sX]# -t#-f-v(e-a-[*-dl#]-i#[- 10060
once things are propounded as not truly existent
assumptions of bad erroneous states ...
{C}avitathat›
sX]# -t#-v(e-e#-D√-( t]- 10071

sX]# -]-dNœv-a-vn-Vµe-ac- 10084

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

sX]# -]n- 10085

sX]# -t#-f-v(e-az#-[*-w(-]- 10061

{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

sX]# -t#-f-v(e-az#-[(]- sX]# -a-


10062 10086

{MV}vipary›sa-nid›na; {MV}vipary›sa … vastu


{MSA}avipar›t›rtha basis of error; erroneous basis {C}gacchati; {C}pratipadya; {MSA}gamana
non-mistaken meaning; non-mistaken object (e.g.: p›ra-gamana); {MSA}nayana;
sX]# -t#-v(e-e#-x#[-v-dX[* -a- 10074

{MSA}pr›pti; {MSA}y›ta; {MV}sa˙pr›pti


sX]# -t#-f-v(e-ac- 10063

{MV}viparyasta-manask›ra went [past of 'gro, "to go"]; reached


mistaken mental contemplation {C}goes; go away/through; walk; come to;
{N}aviparyaya; {N}avipary›sa
journey; the journey will bring to; having
non-erroneously{N}
sX]# -t#-v(e-Ë*n-n$-zdCv* -a- 10075
entered
sX]# -t#-f-v(e-ac-R^c-a- 10064

sX]# -a-a- 10087


{MV}vipary›s›nubandha
{MV}avipary›sa-pari˚ata bonds of error
{C}n›mantika
be non-mistaken; which is non-mistaken
sX]# -t#-v(e-o^- 10076
goer
sX]# -t#-f-v(e-ac-N´d&ç -a- 10065
{C}one who wears a garment made of felt
mistakenly; erroneously
sX]# -az#-e]n- 10088

dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n- sX]# -t#-v(e-a- 10077

{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

sX]# -t#-f-v(e-an-x(rn-n$-eCd^ -a- 10066


erroneous
{C}contradictory; perverted {C}adhigamya; {C}anugantu
{MV}avipary›sa-parini˝patti {C}when he has attained/reached; when they
sX]# -t#-v(e-f-x#]- 10078
thoroughly establish non-mistakenly have reached; to arrive at

sX]# -t#-f-v(e-fh]-i#[- 10067


{MV}avipary›sa
non-mistaken; non-erroneous
{MV}avipary›sa-lak˝a˚a
non-mistaken characteristic

Tenses: future, present, past, imperative 322


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

sX]# -ac-zR^c- sXz# -# d*f-a(- sXc# -


10090 10101 10104

{C}upaiti bahirdh›-kanth› {C,MSA}(up› Ωd›): up›d›ya; {C}punar;


reached; went external matter {C}prati; nid›na; {MSA}etya; {MSA}hetu
(e.g.: ›tma-hetu); {MV}arthatas; {MV}arthena
{C}get to; approach; come to; run through; fh]-i#[! because; again; back; outside; because of; on
implies; undergo; bear; admits of
Nœ≈*n-d$z#-‰X^[-W#n-f-dN“^n-az#-”^v-[^-eC^d-a! account of; in order to{S}; in order that{S}
sX]# -ac-dX[* -a- 10091
{C}with reference to; motivated by; beginning
Definition: atomically established, and not
with; with the help of; where they began with;
{MV}sa˙pr›pa˚a contained within the continuum of a being
directed on; successively; as being; with regard
reached; attained [dX*-d! 1 e;$en! 2 N´ç! 3 [}#! 4 c(! 5 to; linked with; foundation; for the sake of;
Origins; (e.g.: etan-nid›na, because; ki˙
sX]# -ac-f#-]^n- c*e-dX!
10092

nid›nam, wherefrom, and for what reason?;


could not traverse Divisions: (1) form; (2) sound; (3) scent; (4) tato nid›nam on the strength of that
taste; and (5) tangible object (=tad-dhetukam); as a result of (=tan nid›nam);
sX]# -f-pe-o^- 10093
one of the two divisions of matter (bem po); N´ç-y(n-t]-f#-Øe-Nø*-dXn-az#-sX#c-
the other being: internal matter (nang gi bem the subject sound is impermanent because of
as soon as reaching; immediately/right/just po); illustrations are: (1) pillar (ka ba); (2) pot being a product
after arriving (bum pa)
sXc# -Wr- 10105

sXz# -# ŒX]* -x(rn-n$-eCd^ -a- 10094

sXz# -# zdXc( -d-V®- 10102

{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

establish the general conditions; {T} achieve


the external conditions [*n-[f-az#-h·n-Nø(]-a! 3 dNø]-a-e]n-a! 4 d›v- ›v- d›v[ ›(v[-
[*-Ë*n-n$-zu$e-a! 5 el]-R#n-NI#r-dÌ°-d-’fn!
sXz# -# Nœ[-t#e-f-i#[- 10095
{C,MSA}pratyarthika
Div.: 1) A Buddha having appeared in one's opponent
{MSA}b›hyasya … k˝a˚ikatva˙ world system, 2) A Buddha having taught the {C}provokes hostility; enemy; foe; hostile
momentariness of the external [world] {T} doctrine, 3) That Buddha's teaching remaining forces
to the present time, 4) That Buddha's followers
sXz# -# Nœ-*≈ fy*[-[}e^ - sXc# -dben-ac-R#n-b#e-
10096 10107

still existing, 5) The people of the area having


Comment: Same as (gzhan 'byor lnga).
{MSA}b›hya … ›yatana (˝a˜-) {C}pratideŸayati (=g¸hıta-bodhicitta-parity›g›t
{PH} I added the Tibetan
the six external sources = praty›patti-bal›t = k¸ta-p›padeŸan›n)
from {C}confesses his error; see their error
[dX*-d! 1 e;$en! 2 N´ç! 3 [}#! 4 c(! 5 G ö n - c h o k - j i k - m a y - Û a n g - fl o
sXc# -dt(n- 10108

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

phenomena external form

sXz# -# [r(n-a(-’fn- fh]-i#[! {C}bahir-gata


10097

{C}dispersed
{MSA}b›hy› bh›v›¯ Nœ≈*n-d$z#-b*n-‰X^[-W#n-f-dN“^n-az#-e;$en!
sXc# -[^- 10110

external things Definition: form not included/contained within


the mental continuum of a being
sXz# -# [(]- 10098
in order to; for the sake of
[dX*-d! 1 e;$en-R#-Nœ≈*-fy*[! 2 N´çz#-Nœ≈*-fy*[! 3
sXc# -V“e( -a- 10111

*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

sense-sphere; (3) odor sense-sphere; (4) taste {C}pratyud›vartate


sense-sphere; (5) tangible object sense-sphere {C}turns (his) back on; returns
external seal
Comment: This is one of the two divisions of
sXc# -V“e( -ac-zR^c-o*- 10112

sXz# -# sXe-‰X-[r-N∂c(≈ -d- 10100


form (gzugs, rÒpa): internal form (nang gi
gzugs) and external form (phyi'i gzugs).
N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[- V“(e- V“(e- V“(en- V“(en-
{C}pratyud›vartate
joining/union with an external seal/consort
{C}turns (his) back on; returns

sXc# -sXe( n- 10113

turn away from; turn one's back on

sXc# -sXe( n-ac-zR^c- 10114

turn(ed) away from; turn one's back on{S 55.3}

Tenses: future, present, past, imperative 323


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

sXc# -sXe( n-ac-dX[* - sXc# -f#-V“e( -az#-n-v-v$r-dNø]-a-zp(d-a-xr-[e- sXc# -dle-ac-


10115 10124 10133

{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

sXc# -f#-z(r-d- 10127


Once Returner

sXc# -z(r-d- 10138


V“(e- V“(e- V“(en- V“(en- an›g›min
{C}vyativartate (=atikr›mati = vivardhate) never returner
(sak¸d) ›g›min; sak¸d›g›min
return; reverse
sXc# -f#-z(r-zdCn-e]n-a- 10128
Once Returner
{C}depart from; stray away from
sXc# -z(r-zdCn-e]n-a- 10139
an›g›mi-phala-stha
sXc# -f#-V“e( -a-i#[-[^- 10119

Abider in the Fruit of a Never-Returner


sak¸d-›g›mi-phala-stha
Comment: This is one of the eight types of
V“(e- V“(e- V“(en- V“(en- Abider in the Fruit of Once-Returner
enterers and abiders (zhugs gnas brgyad):
{C}avaivartikat› Comment: This is one of the eight types of
Approacher to Stream Enterer (rgyun zhugs
irreversibility enterers and abiders (zhugs gnas brgyad):
zhugs pa); Abider in the Fruit of Stream
{C}state of irreversibility Approacher to Stream Enterer (rgyun zhugs
Enterer (rgyun zhugs 'bras gnas);
zhugs pa); Abider in the Fruit of Stream
Approacher to Once Returner (phyir 'ong
sXc# -f#-V“e( -a-n-x#-y(n- 10120
Enterer (rgyun zhugs 'bras gnas);
zhugs pa); Abider in the Fruit of Once
Approacher to Once Returner (phyir 'ong
Returner (phyir 'ong 'bras gnas);
V“(e- V“(e- V“(en- V“(en- Approacher to Never Returner (phyir mi zhugs pa); Abider in the Fruit of Once
{C}avivartiyu-bhÒmi-dharm› Returner (phyir 'ong 'bras gnas);
sXc# -f#-z(r-l^en-a- 10129

phenomena/doctrines of the irreversible Approacher to Never Returner (phyir mi


grounds
sXc# -z(r-l^en-a- 10140

l^e- zu$e- l^en- l^en-


sXc# -f#-V“e( -az#-zw(c-v(z-# f[(- 10121

an›g›mi-pratipannaka l^e- zu$e- l^en- l^en-


Approacher to Never-Returner
V“(e- V“(e- V“(en- V“(en- Comment: This is one of the eight types of
sak¸d-›g›mi-pratipannaka
avaivarta-cakra-sÒtra Approacher to Once-Returner
enterers and abiders (zhugs gnas brgyad):
Irreversible Wheel SÒtra (P906, vol. 36) Comment: This is one of the eight types of
Approacher to Stream Enterer (rgyun zhugs
enterers and abiders (zhugs gnas brgyad):
zhugs pa); Abider in the Fruit of Stream
sXc# -f#-V“e( -az#-n- 10122
Approacher to Stream Enterer (rgyun zhugs
Enterer (rgyun zhugs 'bras gnas);
zhugs pa); Abider in the Fruit of Stream
Approacher to Once Returner (phyir 'ong
V“(e- V“(e- V“(en- V“(en- zhugs pa); Abider in the Fruit of Once Enterer (rgyun zhugs 'bras gnas);
{C,MSA}avinivartanıya-bhÒmi; Approacher to Once Returner (phyir 'ong
Returner (phyir 'ong 'bras gnas);
{C}avaivartika-bhÒmi zhugs pa); Abider in the Fruit of Once
Approacher to Never Returner (phyir mi
irreversible ground(s) Returner (phyir 'ong 'bras gnas);
sXc# -Nƒ-ç d- 10130
Approacher to Never Returner (phyir mi
sXc# -f#-V“e( -az#-n-v-e]n-a- 10123

sXc# -v(e-Nø-* [(r-r(-N√c-[(r-NIf-f(- 10141


{C}prati-mantrayati
V“(e- V“(e- V“(en- V“(en- {C}answer back
{C}ni˝kr›mati (=abhini˝kr›mati)
{C}avaivartya-bhÒmi-sthita (=avinivartanıya)
sXc# -l#r- 10131
{C}depart; go off; come out of; leaves home
abiding in the irreversible grounds (life)
{C}one who stands on the irreversible stage {MSA}bhÒyas
sXc# -v(en-n$- 10142

further

sXc# -l#r-zdXr^ -d- 10132


after

zdX^r- zdX^r- dX^r- dX^r-


{L}bhuuyobh›va
further arising{S 29}

Tenses: future, present, past, imperative 324


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

sXn# - sXr^ -R^c- sX-* fc-dXn-


10143 10154 10163

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

sXn# -Wr- 10144


half

{C}punar [dX^r- zdX#]- sX^r- sX^rn- [f#en-v*en-ac-f-sX*[-az#-o(f-zu$e-e#n-f#-z(r-r(-


{C}again cast out; throw away; banish; root out; it will not come through vague involvement in
disbelieve which the points are not differentiated
sXn# -]n- 10145

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

from; come forth (e.g.: bhÒta-ko˛i-prabh›vita; know; known


bodhisattva-prabh›vita;
sX[* -z(e-f- 10169
robe mah›samudra-prabh›vita;
a type of Tibetan clothing asa˙sk¸ta-prabh›vita) {MSA}uttar›rdha
sXe^ -a- 10148

sX-* ]n- 10158


the higher half {T}
{MSA}›˜hya
sXe( n- 10170
having distinguished
opulent, wealthy, rich {T}
er-;e-Nø*-dl#c-sX*-]n- {LCh,C,MSA}diŸ; {LCh}deŸa; {L}dik; {C}diŸa;
sXe^ -a(-[r-d[e-a(- 10149

having distinguished four levels of persons ... {C,MV,MSA}pak˝a (e.g.:


{MSA}k¸˝˚a-Ÿukla-pak˝a;
sX-* d- 10159
{MV}aiŸvary›dhipatya {MSA}Ÿamatha-pak˝a;
position; direction; portion; class; bias;
lord and owner {T}
{N}bhinna; {N}racayati; {C}bheda quarter; side; faction {BJ 11.3}

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

sXe^ n-Ô‹- 10151 divided; difference; division; one distinguishes; ]^d-sX(en-


the one ... the other
west
{C}paŸu-p›laka
sX-* f- 10160

{C}cattle-keeper dXr-sX(en-
{L}cÒr˚a north
sXe^ n-eb([- 10152

powder; dust another example: mthun phyogs (similar


killing cows class)
sX-* fz#-Nƒ]- 10161

sXe( n-W#-e(n-t]- 10171

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

Tenses: future, present, past, imperative 325


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

sXe( n-W#-E√r-a(- sXe( n-y(n- sXe( n-h#e-N´d&ç -dX[* -[^-z[([-a-


10172 10182 10193

dign›ga paksadharmat›; pak˝adharma dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-


Dign›ga property of the subject; subject-quality;
{GD:787} fallacy of holding the statement of
p.n. of the great Buddhist philosopher, author presence of the sign in the subject
the thesis as being a proof
of the Compendium of Valid Cognition {GD:275} property of the position; {GD:684}
sXe( n-fhfn- 10194
(pram›˚a-samuccaya) criterion; {GD:783} first criterion
the presence of the reason in the subject --
sXe( n-E√r- 10173

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

sXe( n-y(n-W#-Vøn( -el#- 10183


p.n. of the great Buddhist philosopher, author
of the Compendium of Valid Cognition
(pram›˚a-samuccaya) the basis of relation of the property of the e;$r- zj‹]- d;$r- ;$rn-
subject{LSR 2b} partisan M›dhyamikas
sXe( n-N®-f- 10174

sXe( n-[r-sXe( n-n$- 10184

sXe( n-c*z-# ei*]-a(- 10196

pÒrva-pak˝a
opponent{BJ 11.1} {C}diŸi-diŸi partial antidote
{C}in all directions
sXe( n-N®z-# Nœdn-n$- 10175

sXe( n-en$f-a-f*[-a- 10197

sXe( n-[*-n(r- 10185

on the occasion of [setting forth the position of] {MSA}t¸tıya-pak˝›bh›va


the opponent{BJ 44.5} n(r- n(r- n(r- n(r- a third position does not exist {T}

sXe( n-et#e- {MSA}dik˝u gatv›


10176

sC- 10198

gone in that direction {T}


one portion {C,MSA}sÒk˝ma; {MSA}tanu
sXe( n-]-e]n-a- 10186

sXe( n-et#e-’fn- 10177


subtle; fine; thin

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

sXe( n-e]n- 10187

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

of the ten directions yoga realizing the subtle


{C}in the ten directions
sC-dz#-f#-Øe-a- 10201
{C}diŸad›ha (=digd›ha = diŸod›ha)
{C}conflagration on the horizon
sXe( n-dt$c- 10180

*sÒk˝m›nitya
sXe( n-a- 10189

{L}daŸa-dik subtle impermanence


in the ten directions; the ten directions; all
sC-dz#-b#]-N∂r≈ n- 10202
{C}pr›gbh›ra
directions {C}sloping towards
these are: (1-4) the four cardinal directions; N∂≈r- N∂≈(r- N∂≈rn- N∂≈(rn-
sXe( n-f*[- 10190
(5-8) the four intermediate directions (e.g.,
subtle pliancy
north-east …); (9) the nadir; and (10) the
{MSA}apak˝ap›ta
sC-f- 10203
zenith {T}
[bias-not-exist]; directionless; without bias;
sXe( n-y- 10181
without partisanship {C}piŸuna; {C,MSA}paiŸunya; p›ru˝ya

sXe( n-f*[-a- divisive speech


10191

{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

Tenses: future, present, past, imperative 326


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

sC-cd- sCe-n(-b#]-o^-v*en-ac-‰Xn-a- sC]# -vn-W#-∑[-ac-


10207 10219 10231

{N}param›˚u; {N}atisÒk˝ma {C} cita-antara-a˙sata {MSA}karma-viŸe˝a


minute; subtle{N} {C}the flesh in between his shoulder blades is different karmas; differences of actions
quite compact
sC-cd-”^v- sC]# -vn-W#-[(]-
10208 10232

sC[- 10220

paramanu {MSA}karm›rtha
particle; subtle particle zsC[! zsC[! sC[! sC[! object of action; meaning of karma

sC-cd-gf- {MSA}›gama (e.g.: pratyay›gama);


sC]# -vn-N´d&ç -a-
10209 10233

{MSA}(upa Ωs¸p): upasarpanti; {MSA}labdha


{MSA}a˚u-m›tra meet dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-
merely atoms; only subtle particles {T} [e^-a-vn-f-dXn-a-[r-sC[-ac-pv-d-]#- {MSA}karm›nu˝˛h›na
established karma
sCe-d‰X- 10210
ninth, the consequence of meeting with [the
effects of] actions not done{MSI 420.4}
sC]# -vn-p%]-f(r-d- 10234

100
sC[-a- 10221

{MSA}s›dh›ra˚a-karmakatva
sCe-Nør( - 10211

{L}samagata; {C}nip›ta; {MSA}abhigama; concordant karma; {T} common activities


1000 {MSA}sa˙bandha; {GD:443}pr›pa˚a;
sC]# -vn-z[}-d-i#[- 10235
{GD:625} sa˙nikassa; sam›patti
sCe-[(e- 10212
meet; come together
{MSA}s›dhara˚a-karmat› (s›dh›-?)
{C}come together; contact;
{LCh,C,MV}ır˝y› similarity of karma
incidence;{GD:443} obtain;{GD:507} actual
jealousy contact;{GD:625} contact [between the sense
sC]# -vn-;d-a- 10236

{C}envy and the object]


Comment: This is one of the twenty {MSA}karma-g›mbhırya
sC[-az#-‰X-^ 10222
secondary afflictions (nye nyon nyi shu, subtle karma; {T} profound activities
upakleŸa): (1) belligerence (khro ba,
{C}samprayoga-nimitta
sCe^ -e^- 10237
krodha); (2) resentment ('khon 'dzin,
upan›ha); (3) concealment ('chab pa, cause of meeting
mrak˝a); (4) spite ('tshig pa, prad›sa); (5) {C}sign of conjunction children
jealousy (ır˝y›); (6) miserliness (m›tsarya);
sC[-ac- 10223

sCv^ - 10238

(7) deceit (sgyu, m›y›); (8) dissimulation


(g.yo, Ÿ›˛hya); (9) haughtiness (rgyags pa, {C}samavadh›na superficial
sCe-[(e- 10213
{C}meeting
sCv^ -R#-z„^v-‰X-^ 10239

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

N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[- divisive speech


{MV}ır˝y›-sa˙yojana small; minute
sCr* - 10241
thorough enwrapment of jealousy
sC]-d$- 10226

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

sCr* -tr- 10242

ır˝y›-sa˙yojana
thorough enwrapment of jealousy {LCh}itara {C}Ÿre˚ika
minor; lesser {C}⁄re˚ika
sCe-a-et#e-o^- 10216

[r(n-eC^d-sC]-h°en-fr-a(-zeC^d-a-v- p.n. of a wanderer; also known as Vatsagotra


{C}eka-a˙sam
sCr* -t]- 10243
in order to achieve many lesser feats{TGP 6}
{C}over one shoulder
sC]-cd- 10228

{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

sCr* -d- 10244


{C}susa˙v¸tta-skandhat›
{C}his shoulders are gently curved divisive speech
{LCh}m›l›; {LCh}m›lya
sCe-zd$f- 10218

sC]# -vn- 10230


garland; rosary; series

100,000 {MSA}karman c#]-a(-y*z#-zsC*r-d-


action; karma precious garland

Tenses: future, present, past, imperative 327


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

sCr* -d-t]- zsen-a-y*]-a(-’fn-W#-y(n- zsen-az#-Nå[(≈ -x$v-


10245 10256 10269

Ÿre˚ika {MSA}mah›rya-d¸Ÿ›˙ dharma¯ Nå≈[- Nå≈([- Nå≈[- Nå≈([-


{C}⁄re˚ika the doctrines/qualities of great Superiors {MV}›rya(-jñ›na)-gocara(tva)
p.n. of a wanderer; also known as Vatsagotra
zsen-a-y*]-a(z-# y(n- 10257
realm of Superiors; {T} a Superior's objects
sCr* -dz#-e]n- 10246
of activity
{MSA}mah›rya-dharma
zsen-az#-x*-b*n-W#-Nå[(≈ -x$v- 10270
{C}m›l›vih›ra the doctrines/qualities of great Superiors
{C}pavilion
zsen-a-fp(r-d- 10258

Nå≈[- Nå≈([- Nå≈[- Nå≈([-


sCe( n- 10247

{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

zsen-a-e;$rn-W#-[dr-sXe^ -‰Xv-an-l^n-az#-f stainless lineage of Superiors


10261

zsC([! zsC([! sC([! sC([!


[(- dhara˚ıŸvara-r›ja-parip¸ccha-sÒtra zsen-az#-c#en-;e-a-f*[-az#-[dXr# n- 10273

meet
{MSA}an›srava-dh›tu … ›rya-gotra
sCn( - The Superior SÒtra of the Questions of King
10250

non-contaminated realm of Superiors


Dhara˚ıŸvara{BJ 38.2}

zsen-az#-vf- 10274
zsC(! zsC(-zf-zsC(n! sC(! sC(n!
zsen-a-x$v-zw(c-Nœr(≈ -f[(- 10262

spread; diffuse; scatter {C,MSA}›rya-m›rga


›rya-ra˝˛apala-parip¸ccha-sÒtra
Check tenses from Thumi p.168. path of Superiors; path of the wise; Superior's
The Superior SÒtra of the Questions of
{T} path
Ra˝˛apala

zsen- zsen-az#-vf-dNœ[*≈ -a-


10251 10275

zsen-a-b*n-a- 10263

›rya; {C}ucchrita dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ -


{L}›rya-jñ›na
Superior; noble Superior cognition {MV}›rya-margotp›da
{C}wise; holy (man); saint; sage; tall generation of a Superior path
zsen-a-Vµ- 10264

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

{C}›rya-satya p(d!zp(d- zp(d- p(d- zp(dn-


truth(s) of Superiors; noble truth(s); truth(s) {MSA}›ry›tmabh›va-pratilambhasya bıja˙
of the wise seed(s) of attainment of a Superior body
zeCv* dqC-az# -f[(
v- zeC *v- dqC-‰Xv[--y*zeCc*v-zeC
[- v
* -a-
Extensive Commentary on the "Superior SÒtra zsen-az#-d[*]-a-dl#- 10268

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

Tenses: future, present, past, imperative 328


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

zsen-az#-n-v-Nœ[*≈ -ac-dX[* - zsc- zs*v-d-[r-zeCd# -a-


10281 10292 10302

dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ - {C}pluta; {C}sa˙kr›mati {MSA}v¸ddhi-h›ni; {MSA}v¸ddhi-hr›sa


{C}one who moves along by leaps; pass away increase and diminishment
{MSA}janayanty ›rya-bhÒmau (Ωjan)
from; pass on; transmigrates
zs*v-d-[r-zeCd# -an-r(-h-d-x#]- 10303
generate a Superior ground
zsc-d- 10293

zsen-az#-n-v-dNœ[*≈ -a- 10282

{MSA}v¸ddhy› parih›˚itaŸ ca lajjotp›da¯


hill-dog shame due to increase and diminishment
dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ - Comment: a little bigger than a dog, has very
zs*v-d-f-fy#n-a- 10304

{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

superior; noble {C} pak˝in


{C}surpasses; lifted up; rising from; exaltation {C}bird; a bird on its wings {MSA}na vardhate (Ωv¸dh)
of
zs*]-a- 10295
non-increase
zsen-an-N“e^ -dN®v-[^-e;#en-n(- 10284

zs*v-d-c#r-[^-zeC-( d- 10306

zsr-! zs*]! zsrn! zs*][!


{MV}›ry› du¯khata¯ paŸyanti
{MSA}›vedha {MSA}v¸ddhi-dÒra˙-gamatva
Superiors viewing suffering
verb: imply; indicate; fling; impel; throw increase for a long time
zsen-v$en- 10285
noun: impetus; force
zs*v-dz#-dÌ·]-zeCn^ - 10307

the system of the Superior [N›g›rjuna]


vn-W#-zs*]-a-;[-az#-Nø(dn-W#n-
{MSA}v¸ddhi-vırya
by the power of having exhausted the impetus
zsr- 10286
of [former] actions{TGP 54} increasing effort

z[#-v-Nœ≈(]-zs*]-a-w-t#e-]-c*- zs*v-dc-zR^c- 10308

zsr-! zs*]! zsrn! zs*][!


with respect to this, one caster of fallacies says: {C}utsada (=udgat›); {MSA}v¸ddhi˙
imply; indicate; impel; fling; project
... {TGP 63} gacchati; {MSA}v¸ddhi˙ y›ti;
zsrn- 10287
{MSA}v¸ddhi-gamana
zs*]-az#-[dr- 10296

increase; will increase


zsr-! zs*]! zsrn! zs*][! {MSA}›vadha-vaŸa (over) crowded; with prominences
{LCh}ak˝ipta; {C}k˝ipati force of impelling
zs*v-dc-zR^c-d- 10309

impelled; projected; implied; flung; indicated


zs*]-dX[* -W#-vn- 10297

{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

{MSA,MV}adhika; {MSA}(abhi Ωv¸dh);


zsrn-a- 10288

{MV}nirÒ˜hi; {MSA}pravardhita; {MSA}(pra {C}viv¸ddhi


Ωsu): prasavati
zsr-! zs*]! zsrn! zs*][! to increase; increasing {C}increase; growth
{C}k˝ipta {C}growth; increase
zs*v-dc-dX[* - 10312

impelled; projected; implied; flung; indicated


zs*v-zR^c-o*- 10299

{C}hurl; throw; shoot; reject; cast away; move {MV}(Ωv¸dh): vardhayati


into; distracted; shot into {C}vardhate increase; increasing
{C}increasing; increase (in); grow; is increased
zsrn-az#-N“e^ -dN®v- zs*v-dc-dX[* -a-
10289 10313

zs*v-zeCd# - 10300

suffering impelled by {MSA}abhiv¸ddhi (e.g.:


kuŸala-dharma-abhiv¸ddhi);
v¸ddhi-h›ni; v¸ddhi-hr›sa
zsrn-az#-[dr- 10290
{MSA}v¸ddhi-nayana; {MSA}(Ωv¸dh):
increase and diminishment{BJ 37.5} vardhayat
{MSA}abhigh›ta-vaŸa (var.: =ak˝ipta-vaŸa or increase; increasing
zs*v-d- 10301

›viddha-vaŸa)
zs*v-dc-dX[* -ac-zR^c- 10314

impelling power {C,MSA,MV}v¸ddhi; (Ωv¸dh):


{C,MSA}vardhate; {C}vivardhate; {C}vardhayati
zsrn-zdCn- 10291

{MSA}vardhana; {MSA}vivardhana; increase; increasing; will increase


{MSA}viv¸ddhi; {L}upacaya; {MV}adhika;
projected effect increase; to increase {C}strengthen
{C}growth; accumulation; heaped up; increase
in; grow; is increased; grows (in)

Tenses: future, present, past, imperative 329


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

zs*v-dX[* -a- zs(r- zsXr( -


10315 10325 10336

{MSA}vivardhana; {MSA}v¸ddhi (e.g.: {C}i˝vastra jump


gu˚a-v¸ddhi) {C}archery
increase; increasing
Nåç*z$-Vøc-zsX(r-dz#-v$n-W#-e]n-r]-v*]-
zs(r-e#-N√d( -[a(]- 10326
taking up bad states of body jumping like a
zs*v-f*[- 10316

monkey{PGP}
{C}i˝vastra-›c›rya
zsC[- 10337
{C}av¸ddhi {C}teacher of archery
non-increase
zs(n- 10327

{C}absence of growth zsC[! zsC[! sC[! sC[!


meet; meeting{LG}
zs*v-f*[-a- 10317
zs(! zs(! zs(n! zs(n!
to move; develop; pass (from); transmigrate x$v-[dr-zsC[-
{MSA}anadika
meeting of sense-power and object{LG}
zs(n-az#-h°- 10328
non-increase
h‹e-zsC[-eCrn-n$-f-](c-et*n-
zs*v-l#r-‰Xn-a- 10318

at the time of having moved; at the time of See: phrad


moving
{L}v¸ddhi-virÒ˜hi English for ex 2 ? Thumi, p.166,
zsX-dc-dX[* - 10329
increasing and extending{S 29} has phrad as an alternate for the

zs*v-l#r-xrn-a- future {T}


10319

sX! zsX! sXn! zsXn!


zsC[-a- 10338

{L}v¸ddhi-virÒ˜hi {C}ull›payati; tease; {C}kutsayati


increasing and extending to reprove; to blame; to criticize {T}
zsC[! zsC[! sC[! sC[!
{C}ironically compliment; mock; condemns
zs(- 10320

{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

fp(r-vf-]n-N´(f-vf-[^-zs(n-az#-h°- phyags / 'phyags for the tenses of “to


sweep” {T} at the connecting point
at the time of going from the path of seeing to
the path of meditation ... {PGP 71}
zsXen- zsCv-
10331 10340

Should “emission” (ex.4) be


included in English? {T} zsXe zsXe zsXen! zsX(en! [dCv! zsCv! sCv! sC(v!
to sweep adventitious; superficial
zs(-d- 10321

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

{C}sa˙kramati; {MSA}sa˙kr›nti separate; to keep or put apart”


to move; develop; progress; transmigrate zsX! zsXc! sXc[! sX(c[! {T}
{C}pass on; transmigrates; pass away from; to brandish; lift up; hold aloft
zsCv-R#-z„^v-‰X-^ 10341

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

zs(-dc-Nƒ-ç d- zsXr^ -d-


10323 10334

{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

one of the seven Sarv›stivadin schools; see


Meditation on Emptiness, pp.339-340 {T} zsXe zsXe zsXen! zsX(en! {MSA}lobhatvena v¸tti¯
to sweep engage in superficially
zs(-f*[-[^-zj‹]-a- 10324

See record 622 {T}


zsC]# -x#e- 10345

holding without moving


{MSA}lekha
write; writing

Tenses: future, present, past, imperative 330


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

zsC]# -x#e-v*en-a- zsC-( d- zsC[( -z[^-


10346 10353 10361

{MSA}sulekha zsC(! zsC(! zsC(n-nf-sC(! sC(n! meeting and staying together


well-written {MV}vis›ra; {MV}visara˚a dXr-y$d-W#-n*fn-ei#n-W#-zsC([-z[^z#-e][-
zsC]# -vn- 10347
scattering; spread; diffuse; scatter; emanate; the essential point of the meeting and staying
radiate together of the two minds of
{C}karma(n); {MSA}k›rya proceed; issue; go forth; from; emanate from; enlightenment{TGP 13}
deed; activity; work; affair continue; go on
zsC[( -a- 10362

zsC]# -vn-[r-zh·-d- 10348


[*-ei#n-sX#c-zsC(c-f#-zu$e-ac-]r-[^-zj‹]-a-]#-
holding those two inside without allowing them {MSA}pratirÒpa
{C}karm›nt›jıva
to scatter outside{TGP 5} meet; meeting
{C}work and life
e;$r-e#-z([-’(]-zd$n-zsC(-d- zsCn( - 10363

zsCv^ - 10349

... radiating a hundred thousand sharp rays of


{LCh}nirm›˚a; {MSA}cho 'phrul = pr›tih›rya speech{DASI 552.2} sC(n! zsC(! zsC(n! zsC(! sC(n!
(e.g.: ¸ddhi-pr›tih›rya); {MSA}rnam par English and Others' entries were spread; diffuse; scatter; emanate; radiate;
'phrul = vikurvita; {MSA}rdzu 'phrul = ¸ddhi elaborate
separated by a period by the latter
magic; emanation; forced (?)
had no source identification? See Ì-b*n-W#-cd-dX*[-d[^]-a-vn-zsC(n-a-
c#en-az#-zsC^v-fhfn- previous record about tenses {T} a spin-off from the seventh chapter of the
implications forced by reasoning Treatise on the Middle Way{DASI 578.4}
zsC-( dc-dX[* -a- 10354

See record 642, re: tenses {T}


zsCv^ -R#-¤r-a- 10350

{MSA}vis›ra SW added Engl. "elaborate";


{L}¸ddhi-p›da scattering; scatter; spread; diffuse should the Tib Ex. be "rab
bases of magical emanations
zsC-( dn-f$]- 10355
phye" for "rab byed"?
These are: (1) aspiration to the bases of
magical emanations (chanda-¸ddhi-p›da); (2)
zsCn( -[(]- 10364
{C}pa˛ala (=ghanat›)
effort toward the bases of magical {C}cataract; membrane; covering
emanations (vırya-¸ddhi-p›da); (3) mental extension of the meaning; subsidiary topics
zsCe( - 10356
attention on the bases of magical emanations
d-E√r- 10365
(citta-¸ddhi-p›da, involving fixing one's mind
in the position reached); and (4) analysis of [dCe( zsCe( sCe( sCe( n! go
the bases of magical emanations {C}sa˙hriyate (=apanıyate)
(mıma˙s›-¸ddhi-p›da); they are attained on ox; cow
to deprive; rob; run away with
fh]-i#[! ](e-n(en-z[^n-az#-e(r-d!
zsCv^ -[ez- 10351
{C}is withdrawn; be captivated; partake of
Definition:
{LCh}nirm›˚a-rati i*-dc-l#z#-d[*-dn-p%en-zsC(e-]n-
Need English for definition {T}
Land of Liking Emanation; Enjoying through their minds being captivated by the bliss
d-E√r-e]n-a- 10366
Emanation; Heaven of Enjoying Emanation; of complete peace{PGP 73}
Land of Enjoying Emanation
zsCe( -a- 10357

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

spread; diffuse; scatter; emanate; scattering;


d-E√r# -Nå[(≈ - 10367
radiate
Check tenses. Thumi, p.168, has:
[dCe( zsCe( sCe( sCe( n!
'phro / 'phro ('phros) / phro / phros {T} to deprive; rob; run away with Nå≈[- Nå≈([- Nå≈[- Nå≈([-
god›nıya
zsCe( n-a- 10359

Using Oxen
[dCe( zsCe( sCe( sCe( n! d-i#[- 10368

{C}chin(n)atti; {MSA}hata; {MSA}h›rya


to deprive; rob; run away with gotva
{C}take away; cuts (through) cow-ness
{GD:271} cow
zsC[( - 10360

Check entry—should it be “rnon


ba”? {T} S W a d d e d E n g
zsC[! zsC([! sC[! sC([!
"cow-ness"
s›magrı{C}
meet
{C}concord; (to possess the) full compliment of
conditions
Thumi, p.168, has: 'phrod / 'phrod /
phrod / phrod as meaning “to receive; to
be recognized; to be fit or suitable …” {T}

Tenses: future, present, past, imperative 331


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

d-Nå-^ de- de-h-d-[r-V“]-


10369 10381 10391

{C}roma(n) meal; barley; flour {C}vi˝›dam ›padyate


little hairs of the body; hair {C}despond; become depressed
de-dŒXr-Nø-* en$r-d- 10382

ck sp. get ex. Is it only


de-h-d-f*[-a- 10392

body hair? {MSA}nig¸hya-vakt¸


restrained speaker; restrained speech {T} {C}acchambhin
d-sXe^ n- 10370
{C}fearless(ness)
de-w^fn-ac-zR^c- 10383

de-h-dc-zR^c- 10393
cow
{C}vi˝›dam ›padyate
d-f#]- 10371

{C}despond; become depressed zR^c- zR^c[- R^c- R^c[-


{C}vi˝ıdati
{GD:681} gavaya
de-yen- 10384

{GD:681} cow {C}despair; be(come) cast down


{LCh,C,L,MSA,MV}v›san›; {MSA}v›sana
de-h·n- 10394

d-f(- 10372

predisposition; latency; dormancy; tendency;


predisposing latency; potency boiled grain; cooked meal; barley
{C}tu˝ara
{C}residue; {GD:136} innate propensities
{C}hoarfrost blossom
de-x([- 10395

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

polluted by a superficial cause of error and conscientiousness; aware; conscientious;


those which are not. Predispositions giving conscious
{C} go-kıla
rise to direct perceptions are stable in the {C}vigilant; careful
{C}cow's tethering post
sense that their continuum will continue as Comment: This is one of the eleven virtuous
d-vr-e#-Ï#e-Ë*n-W#-]r-[^- 10376
long as does cyclic existence; those that give mental factors (sems byung dge ba,
rise to wrong consciousnesses such as a sense kuŸalacaitta): (1) faith (dad pa, Ÿraddh›); (2)
{C}go˝-pada (udaka) consciousness seeing blue snow mountains or shame (ngo tsha shes pa, hrı); (3)
{C}puddle in a cow's footprint embarrassment (khrel yod pa, apatr›pya); (4)
de-f*[- 10387

non-attachment (ma chags pa, alobha); (5)


d-vr-e]n-a- 10377

{L,MV}pram›da; {MV}pram›dita non-hatred (zhe sdang med pa, adve˝a); (6)


gokulika non-conscientiousness; carelessness non-ignorance (gti mug med pa, amoha); (7)
effort (brtson 'grus, vırya); (8) pliancy (shin
Gokulika see: bag med pa
de-v-iv- 10397

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

{C}go-p›laka jealousy (ır˝y›); (6) miserliness (m›tsarya);


{C}cowherd (7) deceit (sgyu, m›y›); (8) dissimulation
koŸa
(g.yo, Ÿ›˛hya); (9) haughtiness (rgyags pa,
treasury; storehouse
d-n(- 10380

de-h- 10390

run; store
{C}danta
{C}vi˝ıdati
{C}tooth; ivory
{C}despair; be(come) cast down

Tenses: future, present, past, imperative 332


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

dr-y*]- dd-a- dc-R#-


10401 10409 10417

messenger; courier; ambassador; emissary zdd- zddn- dd- ddn- {C}abhyantare


until; through to
dr-y*]-f#-ei#n-a(-x#-Ì°[-v]-[^! {L}pr›gbh›ra
{C}within; on his way
in response to the formal request (?) of the two descend; rain; flow; fall down; move
emissaries {GZ/BG 69a.4} downward; slope toward ---env-dc-zyc-f#-]^n-az#-dc-R#-
ddn- so long as one is unable to cause ... to appear
10410
SW added this record. Check
Eng. "emissary", clearly
zdd- zddn- dd- ddn-
dc-R#-N‘r-d- 10418
"ambassador" which we did
not consider when we read descend; rain; flow; fall down; move

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

downward; slope toward


dc-y[- 10420

{C}koŸa; {C}koŸa-gañja {C}possessed


{C,MSA}antar›ya
treasury; storehouse
df- 10412

[between-cut]; interfere; hinder


{C}treasury of the storehouse of
noun: hindrance; interference; interruption
and; or; particle indicating question
d[-q]- 10404
{C}obstacle
ef-rf-[f-]f-df-ff-zf!!
dc-y[-dR#[-a- 10421

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

problematics (nyes pa; doŸa), often


dc-y[-et#e-a- 10422
mistranslated as "humours," but the "humours"
section [of a text]; fascicle
are fluids as in the four elemental fluids of
the body--blood, phlegm, black bile, and get ex from S h i p SW added {C} eka-vıcı
yellow bile. In Buddhist medicine the three this entry having one interruption/intervening...
problematics, which, when in balance, {C}with one single interval
dz#-Ô‹-fn-Vø-d$- 10414
promote health and, when imbalanced,
dc-y[-[r-dtn-a-[r-dc-y[-f*[-a- 10423

promote disease, are wind (rlung), bile


{C}go-pak˝ma-netrat›
d[-V∂- 10405
{MV}s›ntara-vyantara
{C}his eye-lashes are like those of a
magnificent heifer interrupted and uninterrupted
phlem goiter
dc-y[-’f-a-dl#z-# ei*]-a(z-# [dX-* d- 10424

dc- 10415

dd- 10406

antara; {C}antar›le; {C}antari; nip›ta; {MSA}catur-vibandha-pratipak˝a-bheda


zdd- zddn- dd- ddn- {MSA}madhya; antar-›la divisions of the antidotes to the four types of
descend; rain; flow; fall down; move intervening; middle; between; [when preceded interruption {T}
downward; slope toward by nas]: from ... up to; ranging from ... to;
dc-y[-dX[* - 10425

until; intermediate space


dd-t(v- 10407

{C}midway; period; interval; incidence; in the {C}antar›ya


intervening; the range (from) interruption; hindrance; interference
zdd- zddn- dd- ddn-
{N}sahas›
[dX*-]! {C}impediment; obstacle

senseless babble; rash; lacking consideration of e;$en-zj‹]-x#[-fr(]-]n-c*e-dX-zj‹]-az#-x#[-fr( dc-y[-dX[* -a- 10426

one's own circumstances


]-R#-dc-V®-! {MSA}antar›yin
dd-fpz- 10408

when one divides [mental direct perceivers interruption; hindrance; interference


indicated on this occasion] there are five,
dc-y[-dX[* -ac-zR^c- 10427
zdd- zddn- dd- ddn- ranging from those apprehending forms to those
{C}pr›nta apprehending tangible objects{BR} {MSA}antar›ya-karo bhavati
{C}remote
dc-Nœdn- 10416
interrupt; serve as an interruption

dc-y[-f*[- 10428

{C}antare
{C}inside; period; at/during that time {MSA}nirantar›ya
uninterrupted

Tenses: future, present, past, imperative 333


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

dc-y[-f*[-dtn- dc-[^-et([-ac-dX[* -a- dc-d-


10429 10439 10449

{C}sanirantara antar›ya(-kara) {L}madhyama


free from interruption; uninterrupted interrupt; hinder middle; Middle Wheel of Doctrine [i.e. the
{C}the state without impediments {C}(causing) obstruction teaching of the Perfection of Wisdom SÒtras]
dc-d-vn-y(n-pfn-t[-cr-e#-fh]-i#[-W#n-f*[-
dc-y[-f*[-a- dc-[^-et([-dX[* -
10430 10440

{L}›nantarya; {MSA}nairantarya; {C}anantara {MSA}antar›ya˙ karoti


fif-[^-en$rn-
uninterrupted; not hindered interrupt; hinder It is said in the Middle [Wheel of Doctrine] that
{C}unimpeded; deadly sins; uninterruptedly; all phenomena equally do not exist by way of
dc-[^-y[-t#r-zu$e-a- 10441

immediately; previous to their own character{DASI 572.6}

---dc-dX- 10450
sacchidrav›hana
dc-y[-f*[-a-x#-o#r-r*-zj‹]-v-c*e- 10431

interruptedly engaging; interrupted


{MSA}›nantarya-sam›dhi˙ sp¸Ÿati engagement [future tense marker]
contact with an uninterrupted meditative
---dc-dXn- 10451

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

{C}›nantarya-sam›dhi [present tense marker]


uninterrupted meditative stabilization
dc-f- 10453
{MV}y›vat
{C}unimpeded concentration until; between
{L}madhyama; {MSA}antar›-bhava
dc-y[-f*[-ac-dÌ·]-a- 10433

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

through uninterruptedly cultivating/meditating


dc-[^-f-y[-a- 10445

›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

{MV}y›vat {GD:700} the non-interrupted (immediate)


{GD:700} the interrupted results of valid until; between results of valid cognition
cognition
dc-f-nC[# -a- 10457

dc-[(- 10447

dc-[^- 10436

{LCh}antar›bhava; {LCh}antarbh›va; {MSA}antar›-bhava


{C}antare˚a; {L}antar›ya; {L}madhyama; antar›bh›va intermediate state
{C,MSA}› {MSA}(e.g.: ›bodhi; ›bodhes; intermediate state
dc-f*[- 10458

›lokagata˙; ›lok›t); {C}madhya;


{C,MV,MSA}y›vat dc-[(-u#-f-u#-dl#]-az#-N´≈&-v$n-
until; between {C}anantara (=avyavahita); {C}›nantarya
an illusory body which is exactly like the
the range from; range beginning with; uninterrupted; uninterruptedly
intermediate state{TGP 31}
impediment; obstacle; {C}immediately previous to; unimpeded;
dc-N‘r- 10448
{C}in between; midway; middle; until the end unhindered
of; and; middle; medium; middling; as long as
dc-v- 10459

‰X-fh·c-f-sX#]-dc-[^- N‘r- N‘r- N‘r- N‘r-


{LCh,C}antarık˝a {C}antare˚a; {L}madhyama; {C}antar›ya
until it reaches the ocean
sky until; between
dc-[^-et([-a- 10437
{C}intermediate space/realm; air; firmament {C}in between; midway; middle; impediment;

{C,MSA}antar›ya; {MSA}paripantha u#-Vøc-dc-N‘r-dX-Ë*n-fwn-’fn-W#n- hindrance; obstacle

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

dc-[^-et([-a-x#-i*n-a-Når( -dc-zR^c- 10438

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

Tenses: future, present, past, imperative 334


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

d#-b#-wΩ- d$-v-dXfn-a-xr-b#]-o^-y*-d- d$f-a-[r-et#e-o^-R^c-az#-d$f-a-


10463 10475 10487

{C}viŸikh› {MSA}apatya-sneh›dhim›trat› pot-which-is-one-with-pot


{C}street [a mother's] love for her child is very great
d$f-a-[r-et#e-f-x#]-a-vn-v(e-a- 10488

transliteration of Sanskrit word—viŸikh› {T}

d#-b(-{µ-]- d$-v(]- opposite from being one with pot


10464 10476

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

transliteration of Sanskrit word—viŸodhana


{C}bhramara
d#f-d-Vøc-[fc- 10465
not being a pot; non-pot
{C}black bee
d$f-a-f-x#]-a-vn-v(e-a- 10491

{C}bimba-pratibimba
d$[-f*[- 10478

{C}red like the Bimba berry; both mirror and


opposite-from-not-being-a-pot
image {LCh,L,MV}strı; {C}istri (=strı); {C}striy›ye;
d$f-a-f*[-a!- 10492
{MSA}d›ra
d$- 10466

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

{PH} English sounds a little


d$-Nø]( - 10468

{MSA}d›r›sa˙kleŸa-darŸana weird. Shouldn't that be


dNø]- Nø]( - dNø][- Nø]( [- when seeing a woman, afflictions do not occur "pot unobserved by valid
? {T} cognition"?
Bu-dön (1290-1364), the great Sa-gya scholar,
author of the History of Buddhism (chos
d$[-f*[-c#]-a(-y*- 10481

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

zdX^r- zdX^r- dX^r- dX^r- d$[-b#r- 10482

{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

d$-el(]-a- d$f-az#-N®-v(en-n$-dXr^ -d-


10471 10499

{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

molasses the two: pillar and pot


gha˛a-s›m›nya-lak˝a˚a
fh]-i#[! pot's meaning generality
d$-cf-b#r-a- 10473

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

Tenses: future, present, past, imperative 335


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

d$f-az#-V“e( -a- d$f-zj‹]-Ø(e-a-v-d$f-a-f-x#]-dl#]-[^-d$f-a-Vø d*z-$


10501 10509 10516

V“(e- V“(e- V“(en- V“(en- -d$c-N‘r-dz#-N´-(ç doen-W#-y- vatsa


calf
gha˛a-vyatireka e[en- z[(en- doen!dØen- p(en-
d*z-$ Nœn*≈ -f-pe- 10517
pot's isolate factor of superimposition that, while not being
pot, appears as like pot to a conceptual
d$f-az#-sX-# v(en-n$-dXr^ -d- 10502

consciousness apprehending pot a calf who has just been born

zdX^r- zdX^r- dX^r- dX^r- definition of pot's meaning generality (bum 10518

subsequent arising of pot


pa'i don spyi) d(-
d$v-dc- zd(! zd(! d(! d(!
10510

d$f-az#-dX-* dCe- 10503

boil over; spill; spill over


{C}vilambita(m)
instance of pot {C}loiter È#rn-a-[r-! d(-d-[r-!
d$f-az#-dX[* -‰X-^ Nœ^-v-”^v-R#n-e(n-ac-e;#en-n(!
10504

d$n-]- 10511

creative cause of pot [Buddhaguhya] saw that [the flowers] had


{C}dhm›yato; {C}dhy›yato wilted, [the butter] had boiled over, and the
fh]-i#[! d$f-a-[r-Ôn-p-[[-Wr-x#]! {C}burning image was covered with dust {GZ 65a.1}
d$f-a-Nœ≈*-d-v-e*en-f#-dX*[-a-xr-x#]-az#-el#-fp%]- d*f-a(- 10512
SW added this record

[^-[f#en-a! {LCh}kanth› d(-[*-v*z-^ t#- 10519

Definition: an observed common locus of being matter


the Indian master Bodhiruci
a different substantial entity from pot and also material thing
not serving as a hindrance to pot's production fh]-i#[! ”^v-[^-eC^d-a! d(-[(r-s(eX n-vn-’f-‰Xv- 10520

d$f-az#-D√z( -# el]-n*v- 10505


Definition: atomically established (a˚u-siddha) {GD:viii,840} Bo-dong Chok-lay-nam-gyel

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

d(en-zdX]# -az#-Nå[(≈ -a- 10522

Ø(e-an-N´ç(-d[en-Wr-x#]-az#-el#-fp%]-a! a thing which is neither matter nor


Definition: a common locus of being an consciousness Nå≈[- Nå≈([- Nå≈[- Nå≈([-
affirming negative other-eliminator of pot and Comment: This is one of three definitions of deeds which issue forth from
being imputed by thought non-associated compositional factor (ldan enhancement{TGP}
min 'du byed, viprayukta-sa˙sk›ra): (1) a
d$f-az#-zdCn-d$- d(r-d-
10506 10523

thing that is neither matter nor consciousness


effect of a pot (bem shes gang rung ma yin pa'i dngos po); {C,MSA}lo˝˛a; {C}Ÿarkara
(2) a thing that is neither form nor {C}clod (of earth); grit
d$f-[dr- 10507
consciousness (gzugs shes gang rung ma yin
d(r-d$- 10524
pa'i dngos po); (3) a compounded
vase initiation phenomenon that is neither matter nor
one of the three/four types of initiation in donkey; ass
d*f-b*n-er-c$r-f-x#]-az#-z[^n-dXn- 10514

Highest Yoga Tantra (?); the others being:


d(r-h·[- 10525

substance initiation (rdzas dbang), secret


initiation (gsang dbang), and word initiation z[^- z[^!z[^[- z[^n- z[^n-
pram›˚a
(tshig dbang) a compounded phenomenon which is neither
size
Please check {T} matter nor consciousness
d([- 10526
Comment: This is one of three definitions of
d$f-zj‹]-Ø(e-a- 10508
non-associated compositional factor (ldan
min 'du byed, viprayukta-sa˙sk›ra): (1) a Tibet
e;$r- zj‹]- d;$r- ;$rn- thing that is neither matter nor consciousness
d([-W#-fwn-a-N‘e-s#-[e-e#-eCd^ -fpz-b]-zd*[X - 10527

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.

the three: matter, consciousness, and


non-associated compositional factors
Comment: These are the the three divisions of
thing (dngos po).

Tenses: future, present, past, imperative 336


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

d([-Nœ[- dÃ-[&-Ω cÙ- dX-ee-c#f-


10528 10538 10545

Tibetan language {MSA,L}vaidhurya; {C}vai˜Òrya kukkulika


cat's eye gem; lapis lazuli Kukkulika
[dX*-d! 1 sv-Nœ[! 2 y(n-Nœ[! transliteration of Sanskrit word—vaidhurya a Mah›sa˙ghika school, according to
Divisions: (1) colloquial language; (2) religious Vasumitra; see Meditation on Emptiness,
Need to fix Tibetan;
language
Monier-Williams agrees with p.716 {T}
I turned John's note into divisions.
Conze—vai˜Òrya (p.1021)
dX-[e(n-a- 10546

Is that OK? {T}


dÃ-[&-Ω cX-z[^e-a-x#]- 10539

d([-N´-ç {MSA}kara˚ıya; {MSA}k›mat›


10529

{C}vai˜Òrya-maya to be done; must be done


vocative particles (?) {C}made of lapis lazuli
dX-›([- 10547

W*-[r-qK-x*-d([-N´ç-Nø*- Fix Tibetan


kye and kva ye are vocative particles (?){Y} vulture
dX- 10540

dX-›([-s$r-a(-c#- 10548

d([-a- 10530

dX! dX*[! dXn! dX(n! {LCh}g¸dhrakÒ˛a


Tibetan [person] (1) {LCh,MV}k›rya; {LCh,MV,C}kriy›; Vulture Peak Mountain
{C}kara˚e; {MV}kara˚ıya; {MV}k¸tya
d(dn- 10531

(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

{C}hitva; {MSA} (Ωtyaj): tyaktv› "special trainee of


to throw away; to give up or cast aside Guhyasamaja Tantra" to
[the three] Action Tantra lineages
{C}having left read "intended trainee of
Tenses and English are from
[dX*-d! [*-dl#]-eb*en-az#-c#en! a[-fz#-c#en!
Guhyasamaja Tantra" ???
Thumi, p.174-5 {T} ”(-Ë*z#-c#en!
dX-[qz- 10541

Divisions: (1) Tath›gata Lineage; (2) Lotus


d(c-o*- 10534

Lineage; (3) Vajra Lineage


{C,MSA}du˝kara; {C}du˝karu;
{C}vivarjya; {C}vivartya; {MSA} tyaktv› {MSA}du˝karatva
dX-N´d&ç -x*-b*n- 10551

{C}abandon; turn away from; disturbed; difficult to do


distracted; scattered {C}difficult; (to do what is) hard (to do); dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-
difficult to wear
d(c-Nø-* 10535
{LCh}k¸ty›nu˝˛h›na-jñ›na

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

Tenses: future, present, past, imperative 337


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

dX-d- dX-d-[r- dX-d-fr-a(-


10554 10563 10575

dX! dX*[! dXn! dX(n! {C}prativedha {C}bahu-k¸tya; {C}bahu-k¸tyat›


{C}penetration many activities; busy
{C,MV,MSA}kriy›; {C}kartavya;
{MSA,MV}k¸tya; {MSA}kartavyat›; {C}too busy; being kept too busy
dX-d-V“]- 10564

{C,MV,MSA}k›rya; {C,MV,MSA}kara˚ıya;
dX-d-fr-a(z-# z[^-zj‹-x(r-n$-Når-d- 10576

{N}vy›p›ra; {N}vy›p›ra-kara˚a; {L}prav¸tti {C}k›rya-yukta


activities{N}; deed; doing; action; do; indicator
of object of a verb [future of byed pa, to do; active Når- Nå(r- Nårn- Nå(rn-
make; perform]; function {C}inclined to do his work not having many activities
{C}works; activity; tell; mention; cause; arise;
dX-d-]]-o]-[^-eCd^ -az#-x*-b*n- 10565

dX-d-fr-a(n-x(rn-n$-Nœ-(≈ d- 10577

'what is to be done', i.e., duty; should be


effected; what had to be done; should be zeC^d- zeC^d- zeC^dn!eC^d- eC^dn- {MSA}bahu-kartavyat›-parikheda
performed; work; function; business; task;
{LCh}k¸ty›nu˝˛h›na-jñ›na aversion due to there being many activities
{GD:623} functional intermediary
exalted wisdom of earnestly/ardently achieving {T}
Thumi, p.174, has byed for the
activities
dX-d-f*[-az#-e]n- 10578
imperative, but I think the above is
dX-d-’fn- 10566

correct {T}
{MV}akara˚ıy›vasth›

dX-d-zeCd^ -a- {C}k›ra˚at›


10555
abide in non-activity; place of non-activity
actions; activities
dX-d-fh$rn-a-i#[- 10579

zeC^d- zeC^d- zeC^dn!eC^d- eC^dn- {C}performance


{MSA}kriy›-Ÿuddhi; {MSA}kriy›-siddhi {MSA}k¸tya-samat›
dX-d-’fn-v-sX]# -t#-f-v(e-a- 10567

achieve activities similarity of activities


{MSA}k¸tye˝v avipary›sa¯
dX-d-zeCd^ -a-v-r*n-ac-zR^c-d- dX-d-fj[-a-
10556 10580

non-mistaken with respect to activities


{MSA}k¸tya-kriy›
zeC^d- zeC^d- zeC^dn!eC^d- eC^dn- dX-d-dXn-a- 10568

perform activities; act


{MSA}k¸tya-siddhau-niyati-p›ta¯
{C}k¸ta-k¸tya
dX-d-v-fp%-f*[-a- 10581
will become definite in the activities to be
{C}his work done
achieved {T}
{C}akriy›samartha
dX-d-dX[* - 10569

dX-d-N´d&ç -a- 10557


{C}incapable of doing anything
{MSA}k›ritra˙ karoti; {MSA}k¸tya-kara;
dX-d-v-sX]# -t#-f-v(e-a-[r-Ì·f-a- 10582

dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n- {MSA}k¸tya-kara˚a; {MSA}k¸tya-k›rik›


{MSA}k¸tya-s›dhana; perform activities; do; accomplish {MSA}aviparıta-k¸ty›rambha
{MSA,MV}k¸ty›nu˝˛h›na; {MV}k¸ty›nu˝˛h›
dX-d-dX[* -a- 10570
begin without being mistaken with respect to
achieve activities; accomplishment of activities
activities ? {T}
? {T} {L}k¸ta-k›ra; {C}k›rak›k›ra;
dX-dz#-sXc# - 10583
{MSA}k›rya-kriy›; {C}kara˚at›; k¸tya-kriy›
dX-d-r]-l*]-R#-v*-v(- 10558

perform activities; do; accomplish;


performance of function {MSA}arth›ya (e.g.: bhÒt›mit›bhay›rth›ya)
laziness which is an attachment to bad activities
{C}perform duties; do deeds; mode of the doer because of doing; because of; due to
Comment: This is one of three types of
dX-dz#-c#en- 10584
laziness: laziness of inadequacy (sgyid lug
dX-d-dX[* -a-p-[[-a- 10571

pa'i le lo); laziness which is an attachment to


bad activities (bya ba ngan zhen gyi le lo); {MSA}k¸tya-p¸thaktva-k›rya {MSA}prakartum arhati (pra Ωk¸)
laziness of neutral activities (snyoms las kyi perform different activities analysis of action
le lo).
dX-dc-c#en- 10585

dX-d-dX[* -a-p-f#-[[-a- 10572

dX-d-et#e- 10559

{MSA}abhinna-k›rya-kriy›tva {MSA}(Ωk¸): kartum arhati


{MSA}eka-k›rya perform non-different activities analysis of action
one action; one activity
dX-dX[* - 10586

dX-d-dX[* -az#-c#en-a- 10573

dX-d-dtn-az#-e]n- 10560

{MSA}k›rya-k›ra˚a-yukti {N}vy›p›ra; {N}vy›p›ra-kara˚a


{MV}sakara˚ıy›vasth› activities{N}; action and agent
suitability of performing activities {T};
place of action; level of activities ? {T}
dX-dX[* -W#-c#en- 10587
reasoning of the performance of

dX-d-p-[[-dX[* - function
10561

analysis of action and agent


dX-d-f-x#]-a-f#-dX[* -a- 10574

{MSA}k¸tya-p¸thaktva-k›rya
dX-dX[* -vn-en$f- 10588

perform different actions {MV}ak¸ty›kara˚a


the three: action, agent, and object
dX-d-fp%]-a-i#[- 10562
not being inactive ?? {T}
dX-dCv- 10589

{MSA}sam›na-k›ryatva
concordance of activities; concordant activities free from activities

Tenses: future, present, past, imperative 338


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

dX-f*[- dXr-y$d-W#-y(n-i#[- dXr-y$d-W#-sXe( n-[r-fp%]-a-n$f-t$-Ì-d[^]-dN´(


10590 10601 10610

{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

dXr-y$d-W#-NIr# -a(-v-z[^e-e#-dc-[^- 10603

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-y$d-W#-sXe( n-[r-fp%]-az#-Nå[(≈ -a- 10613

red vulture {C}bodhi-ma˚˜a-pari-s›manta


{C}neighborhood of the place of enlightenment Nå≈[- Nå≈([- Nå≈[- Nå≈([-
dX-N√-d- 10595

dXr-y$d-W#-Nå[(≈ -a-v-zu$e-az#-[qz-zeCv* - {MSA}bodhipak˝a-cary›


10605

{MSA}su-karatva practice the harmonies with enlightenment


easy to do; easy dqCv- zeC*v- dqCv[- zeC*v[-
dXr-y$d-W#-sXe( n-[r-fp%]-an-dN“n^ -az#-b*n-c 10614

dXr- 10596
bodhicary›vat›ra-pañjik›

zdXr- zdXrn- dXr- zdX(rn-


Commentary on the Difficult Points of
"Engaging in the Bodhisattva Deeds" [by
d-
Prajñ›karamati (shes rab 'byung gnas blo gros),
dN“^- N“^[- dN“^n- N“^n-
purify; cleanse; north; later {MSA}bodhipak˝a-sa˙g¸hıt› prajñ›
P5273, vol. 100]
Tenses from Thumi, p.174 {T} exalted wisdom included within the harmonies
dXr-y$d-W#-sXe( n- 10606
with enlightenment
dXr- 10597

dXr-y$d-W#-sXe( n-[r-fp%]-an-fr-[^-e]n- 10615


{LCh}bodhi-p›k˝ika; {L,MSA}bodhi-pak˝a;
{L}uttara {MV}bodhi-pak˝ya
north; later the [thirty-seven] harmonies with {MSA}bodhipak˝a-bahula-vih›rin
enlightenment many abiders in the harmonies with
dXr-N´-ç f#-NI]- 10598

wings/limbs of enlightenment enlightenment; {T} many abodes within the


{L}uttara-kuru; uttara-kar˚a Do we want to list the sde tshan in harmonies with enlightenment
Uttarakuru; the country of the nothern Kurus; Tibetan divisions? {T}
dXr-y$d-W#-sXe( n-v-n(en-a-c#]-a(-y*z-# e]n-i#[- 10616

the northern [continent of] Unpleasant Sound


dXr-y$d-W#-sXe( n-W#-y(n- 10607
Comment: In Buddhist cosmology there are
four large continents, each of which has two W#-sC]# {MSA}bodhipak˝›di-ratn›Ÿrayatva-karman
-vn-
{C} bodhipak˝ya-dharma
smaller continents (gling phran brgyad) next
doctrines/phenomena that are harmonies with activities of the precious state of abiding in the
to it: In the center, is the monarch of
mountains, ri rab (meru). The four enlightenment harmonies with enlightenment {T}
continents and eight smaller continents {C}dharmas which are (or: act as the) wings of
dXr-y$d-W#-dc-[^- 10617
are (1) shar lus 'phags po (videha), the enlightenment
eastern continent "land of [those with]
superior/large bodies" with lus (deha) {MSA}›bodhes
dXr-y$d-W#-sXe( n-[r-fp%]-a- 10608

and lus 'phags (videha); (2) lho 'dzam


bu gling (jambudvıpa), the southern 1 0 5 9 9 until enlightenment {T}
dXr-y$d- {L}bodhi-pak˝a
the [thirty-seven] harmonies with dXr-y$d-W#-dc-[^-n-e(r-]n-e(r-[^-’f-ac-[e-a 10618

{LCh,C,MSA,MV}bodhi; {MSA}bodha enlightenment


[purified-realized]; enlightenment wings/limbs of enlightenment z#-∑[-ac-
{MSA}uttarottar›su bhÒmi˝u viŸuddhi-viŸe˝›d
fr(]-ac-dXr-y$d-a- dXr-y$d-W#-sXe( n-[r-fp%]-a- 10609
›bodhe¯
manifest enlightenment{TGP 78} feature of purity in the higher and higher
{L,MSA}bodhipak˝a
dXr-y$d-W#-n*fn- the [thirty-seven] harmonies with
grounds up to enlightenment {T}

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

Tenses: future, present, past, imperative 339


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

dXr-y$d-W#-x]-ve- dXr-y$d-de*en-dX[* -a---c$r-d- dXr-y$d-y*]-a(c-x(rn-n$-dN®n( -a-


10620 10629 10641

{C,L,MSA,MV}bodhyaºga; {C}bodhe¯ paripanthakara dN®(! N®(! dN®(n! N®(n!


{MSA}sa˙bodhy-aºga suitable to serve to obstruct enlightenment; {MSA,MV}mah›bodhi-pari˚›mana
branch of enlightenment {T} suitable to obstruct enlightenment
dedicated to great enlightenment {T}
[dX*-d! 1 [}]-a! 2 y(n-W#-’f-zdX*[! 3 {C}which might obstruct enlightenment
dXr-y$d-fy(e- 10642

dÌ·]-zeC^n! 4 [ez-d! 5 dor-NI(fn! 6 dXr-y$d-de*en-n$-zR^c-d- 10630

{MSA}parama-bodhi; {MSA}bodhi … uttama;


o#r-r*-zj‹]! 7 b#]-N∂≈rn! zR^c- zR^c[- R^c- R^c[- {MSA}bodhi … parama; {MSA}bodhi¯ Ÿre˝˛h›;
Divisions: (1) mindfulness (sm¸ti); (2) {C}bodhi-paripantha(na)-kara {MSA}Ÿre˝˛h› bodhi¯
discrimination of phenomena (dharma-vicaya); supreme enlightenment; highest enlightenment
serve to obstruct enlightenment; {T} become
(3) effort (vırya); (4) joy (prıti); (5) equanimity
dXr-y$d-fy(e-e#-n-d(]-i#[- 10643
an obstruction to enlightenment
(upek˝›); (6) meditative stabilization (sam›dhi);
(7) pliancy (praŸrabdhi) {C}cause delays on the road to enlightenment
{MSA}uttama-bodhi-bıjatva
dXr-y$d-W#-x]-ve-o^-R^c-a-[e- dXr-y$d-y*-
10621 10631

seeds of supreme enlightenment

dXr-y$d-fy(e-o^-n*fn-dNœ[*≈ -a- 10644


{MV}bod›v aºg›ni {MSA}mah›-bodhi
branches of enlightenment great enlightenment
see: byang chub kyi yan lag dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ -
dXr-y$d-y*]-a(- 10632

bodhicittaparamotp›da
dXr-y$d-W#-x]-ve-d[^]- 10622

{MSA}mah›-bodhi mind of altruistic aspiration to highest


{MSA}sapta-sa˙bodhy-aºga great enlightenment enlightenment
seven branches of enlightenment
dXr-y$d-y*]-a(-Ï[-dXr^ -t]- dXr-y$d-i*-dc-Ø(en-a-
10633 10645

see: byang chub kyi yan lag


zdX^r- zdX^r- dX^r- dX^r- Ø(en- Ø(en- Ø(en- Ø(en-
dXr-y$d-W#-x]-ve-’f-ac-dle-a- 10623

{MSA}adbhutavatı … mah›bodhi {MSA}›sanna-bodhi-bodha


{MSA}bodhyaºg›ni vyavasth›pyante (vy-ava marvellous great enlightenment realized enlightenment {T}
Ωsth›)
dXr-y$d-y*]-a(-xr-[e-ac-zeCd^ -a- dXr-y$d-o^-dN®-( d-
10634 10646
establish the branches of enlightenment
see: byang chub kyi yan lag
zeC^d- zeC^d- zeC^dn!eC^d- eC^dn- dN®(! N®(! dN®(n! N®(n!
dXr-y$d-W#-x]-ve-x([-a- 10624

{MSA}mah›bodhi-samud›gamatva {MSA}bodhau pari˚›man›


{C}bodhyaºgavat(ı) thoroughly accomplish great enlightenment; dedicate to enlightenment {T}
have the branches of enlightenment thoroughly established in great enlightenment
dXr-y$d-o^-x(rn-n$-dN®n( -a- 10647

{C}in possession of the limbs of enlightenment


dXr-y$d-y*]-a(-v-z[^]-a-[}e-a(- 10635

dXr-y$d-W#-b#r- dN®(! N®(! dN®(n! N®(n!


10625

{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

dXr-y$d-o^-v$r-Nø]( -ac-zR^c- 10648


{C}the Bodhi tree
this refers to the tree under which ⁄›kyamuni [f#en- [f#en- [f#en- [f#en-
Buddha attained enlightenment {MSA}mah›-bodhi … ›lambanatva dNø]- Nø]( - dNø][- Nø]( [-
{MSA}bodhau vy›kara˚a˙
dXr-y$d-W#-n*fn- object of observation of great enlightenment
10626

teach scriptures on/for enlightenment; give


dXr-y$d-y*]-a(-Vµc^ -v*]-a- 10637

{C,MSA,MV}bodhicitta spiritual instructions on enlightenment {T}


the altruistic aspiration to enlightenment; mind {MSA}mah›bodhi-parama
dXr-y$d-o^-n*fn-dNœ[*≈ -[(- 10649

of enlightenment{N}; thought of intent on great enlightenment


enlightenment; altruistic intention to become a
dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ -
dXr-y$d-y*]-a(z-# ‰X-^ fh]- 10638
Buddha{N}; mind of enlightenment; altruistic
mind of enlightenment; altruistic intention to {MSA}bodhicittam utp›dayanti
Still don't know who {N} is. {MSA}bodhi-nimitta (mah›-) generate the mind of enlightenment
Napper, maybe. Should I add cause of great enlightenment
dXr-y$d-o^-n*fn-dNœ[*≈ -a- 10650

dXr-y$d-y*]-a(z-# h·en- 10639


definition from don bdun bcu? {T}
dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ -
dXr-y$d-W#-n*fn-dNœ[*≈ -a-’fn-W#-p*-h·f-et([-a- 10627
{MSA}mah›bodhi-sa˙bh›ra
{MSA,MV}bodhicittotp›da
collection of great enlightenment;
{MSA}utp›dita-bodhicitt›n›˙ generate the mind of enlightenment
accumulation of great enlightenment
sa˙Ÿayopacchedana˙
dXr-y$d-pe-f#-c#r- 10651

dXr-y$d-y*]-a(c-Nƒ]( -a- 10640


eliminate doubt with respect to generating the
mind of enlightenment
{MSA}mah›bodhi-pra˚idh›na {MSA}bodhir na dÒre
dXr-y$d-[ez-V“]- 10628

resolve for great enlightenment not far from enlightenment {T}

{MSA}bodhau sp¸h›v›n
joyful enlightenment

Tenses: future, present, past, imperative 340


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

dXr-y$d-p*e-y*]- dXr-y$d-sXe( n-fp%]- dXr-y$d-cd-o^-p(d-a-


10652 10665 10676

{C}bodhi-y›no {MSA}bodhi-pak˝a p(d!zp(d- zp(d- p(d- zp(dn-


(great) vehicle of enlightenment the [thirty-seven] harmonies with {MSA}pr›ptir bodhe¯
enlightenment
dXr-y$d-p(d-a- 10653
attain 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-sXe( n-[r-fp%]-a- 10667

p(d!zp(d- zp(d- p(d- zp(dn- l^e- zu$e- l^en- l^en-


{MV}bodhi-pr›ptu-k›ma {L}bodhi-pak˝a {C}bodhi-pratipannaka
desire to attain enlightenment the [thirty-seven] harmonies with abider in enlightenment
enlightenment
dXr-y$d-p(d-ac-dXz-( 10655
{C}candidate for enlightenment

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}bodhi-pr›pti 5343, vol. 103


attain enlightenment {MSA}hına-madhya-viŸi˝˛a … bodhi
dXr-y$d-vf-R#-N´](ç -f*- 10681

dXr-y$d-[r-i*-dc-b*n-a- small, middling, and special enlightenment


10657

dqCv- zeC*v- dqCv[- zeC*v[-


dXr-y$d-l#-d- 10670

{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

{C}bliss; ultimate beatitude


thirty-seven harmonies with enlightenment
dXr-y$d-el^r-vf- 10671

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

p(d!zp(d- zp(d- p(d- zp(dn- dXr-y$d-vf-c#f-y*]-f(- 10683

{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

p(d!zp(d- zp(d- p(d- zp(dn-


{MSA}pr›ptu˙ bodhi˙ par›˙ (pra Ω›p) zeC^d- zeC^d- zeC^dn!eC^d- eC^dn- {MSA}bodhi-v¸k˝a
attaining the highest enlightenment; to attain {MSA}bodhi-samud›gama the tree of enlightenment [i.e. the tree under
the highest enlightenment thoroughly accomplish enlightenment; which ⁄›kyamuni Buddha attained
thoroughly established in enlightenment enlightenment]
dXr-y$d-[}-# f*[-xrn-a- 10662

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

aspiration to enlightenment; mind of


dXr-y$d-cr-nrn-‰Xn-a- 10675

{MSA}bodhi-viŸuddhat› enlightenment; thought of enlightenment;


complete purification/purity of enlightenment {MSA}pratyeka-bodhi-buddha altruistic intention to become a Buddha
enlightenment of a Solitary Realizer; {T} ?
dXr-y$d-a- 10664

enlightened Solitary Realizer


{MSA}bodha
enlightenment; enlightened person

Tenses: future, present, past, imperative 341


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

dXr-y$d-n*fn-W#-zeCv* -a- dXr-y$d-n*fn-[az-f-x#]-a- dXr-y$d-n*fn-[az#-Nå[(≈ -a-v-zu$e-a-


10686 10698 10710

dqCv- zeC*v- dqCv[- zeC*v[- {MSA}a-bodhisattva Bodhisattva-cary›vat›ra


non-Bodhisattva Engaging in the Bodhisattva Deeds, by
bodhicitta-vivara˚a
⁄›ntideva, P. 5272, vol. 99
dXr-y$d-n*fn-[az-xr-[e-ac-Ë*n-n$-f#-fp(r- 10699
[N›g›rjuna's] Essay on the Mind of
dXr-y$d-n*fn-[az#-Nå[(≈ -a-v-zu$e-az#-’f-db 10711
Enlightenment [P2665-2666, vol. 61]
{MSA}bodhisattva˙ na samanupaŸyati
dXr-y$d-n*fn-dNœ[*≈ - 10687

thorough non-viewing of a Bodhisattva


[-‰XExplanation
v-nCn-zu$eof-r(Engaging
e- in the Bodhisattva
dXr-y$d-n*fn-[az-x#-zdXc( -d- 10700
dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ - Deeds, Entrance of Buddha Conqueror
bodhicittotp›da
{MSA}bodhisattva-vibhutva Children, by Gyel-tsap's (rgyal tshab)
altruistic mind generation (Sarnath: Pleasure of Elegant Sayings Printing
greatness of a Bodhisattva
Press, 1973)
dXr-y$d-n*fn-[e-D√r-d- 10688

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

dXr-y$d-n*fn-]#-Nœ-*≈ d- dXr-y$d-n*fn-[az#-h$v-„#fn-W#-N“f( -a-


10689 10713

{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

thorough maturation of a Bodhisattva


{C}bodhisattva-ny›ma
{LCh,C,MSA,MV}bodhisattva
dXr-y$d-n*fn-[az#-c#en-t]-f-r*n-a- 10716
faultless Bodhisattva; faultlessness of a
Bodhisattva; a hero with respect to Bodhisattva
contemplating enlightenment; one intent on full {MSA}bodhisattva-gotra … aniyata
{C}the fixed condition of a Bodhisattva; a
enlightenment
Bodhisattva's special way of salvation not definite in the Bodhisattva lineage

dXr-y$d-n*fn-[az-dt$- 10692

dXr-y$d-n*fn-[az#-Nœ](≈ -f*[-ac-zu$e-a- dXr-y$d-n*fn-[az#-n-


10705 10717

{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

non-conceptual Bodhisattva; Bodhisattva free bodhisattva-sa˙vara


from conceptuality
{MSA}pañca bodhisattva-liºg›ni Bodhisattva's vow
dXr-y$d-n*fn-[az-pfn-t[-[r-fif-a- 10694
five signs of a Bodhisattva
dXr-sXe( n- 10719

dXr-y$d-n*fn-[az#-N“-* N‘[( - 10707


{MSA}sarvair bodhisattvai¯ sama˙
bodhi-pak˝a; uttara
similar to all Bodhisattvas
{MSA}bodhisattva-pi˛aka the [thirty-seven] harmonies with
dXr-y$d-n*fn-[az-e[(v-d- 10695
Bodhisattva basket enlightenment
north; northern direction
dXr-y$d-n*fn-[az#-N“f( -a- 10708
{C}bodhisattva-c›˚˜›la
dXr-sXe( n-n(-d[^]- 10720

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

dXr-y$d-n*fn-[az#-’v-zdXc( -Nå[(≈ -a-dl#-d‰X-a 10709

{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

Tenses: future, present, past, imperative 342


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

dXr-dz#-cr-dl#]-pfn-t[-b*n-ac-R#n-b#e- dXr-n*fn-W#-p*e-a- dX[-e;$en-


10722 10732 10738

{C} sarva-vyayopagat›n upagacchata bodhisattva-y›na ›k¸ti


know everything [about] the purified nature! Bodhisattva Vehicle shape
{T}
dXr-n*fn-W#-zsen-a- dX[-e;$en-[r-d(r-h·[-[r-Nød( n-fh$rn-a-
10733 10739

{C}may you come to the state which is free


from all passing away bodhisattva-›rya tulya-›k¸ti-pram›˚a-bala
Bodhisattva Superior similar shape, size, and power
dXr-dc-dXz-# N´f( -a- 10723

dXr-n*fn-W#-vf- dXfn-
10734 10740

dN´(f- N´(f- dN´(fn- N´(fn-


{MV}vyutpatti-bh›van› bodhisattva-m›rga {MSA}vatsala; maitrı
Bodhisattva path love; Maitreya [p.n. of the future Buddha]
purifying meditation ? {T}
fh]-i#[! dXfn-fe(]- 10741

dXr-dc-dX[* -ac-zR^c- 10724

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-dc-zdXr^ -d- Mah›y›na liberation


dXfn-y(n-
10725 10742

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

dXfn-[r-NIr# -Ë*- 10743


{C}spend; exhaust; wasted away by; extinguish;
dXr-n*fn-zsen-az#-n- 10736

annul
{MSA}maitrı-karu˚›
›rya-bodhisattva-bhÒmi
dXr-Ì°- 10726

love and compassion


ground of a Bodhisattva Superior
fh]-i#[! dXfn-[r-NIr# -Ë*-f#]-az#-dnf-f*[- 10744
Jang-·zay ("North Point") College of Gan-den
Monastic University
Nø(r-i#[-fr(]-n$f-[^-Ø(en-az#-b*n-cd-[r-! {MSA}amaitrı-karu˚›Ÿaya (na-)
dXr-l#r-l#-dc-zR^c-o*- 10727

thought of non-love and non-compassion; {T}


NI#r-Ë*-y*]-a(n-;#]-az#-dXr-zsen-W#-f∑*]-a!
{C}nirgh›ta˙ (praŸama˙) gacchati there is no thought that is without love and
Definition: a Bodhisattva Superior's exalted compassion
{C}removes (and appeases) knower that is conjoined with the wisdom
dXfn-z[([- 10745

dXr-n- directly realizing emptiness and with great


10728

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

dXr-n-[r-[*z-# dN“-^ d- 10729

dl#-a-z([-zsC(-a! 5 V®-a-N∂≈r-[qz-d! 6 {LCh,C,L,MSA}maitrı; {LCh}maitreya;


[Asa˚ga's] Bodhisattva Grounds
(bodhisattva-bhÒmi) and its Compendium of [}^e-a-fr(]-[^(1)-R^the
Divisions: c-a!first7 ground,
d[^]-a-c#ther-[^Very
-n(rJoyful;
-d! 8 {C}maitra; {C}anunaya; {MSA}k¸p›;
{MSA}preman; {MSA}vatsalat›; {MSA}sneha;
Ascertainments (nir˚aya-sa˙graha){BJ 37.1} (2) the second ground, the Stainless; (3) the
{MSA}karu˚›yata; maitri
this reflects Dzong-ka-ba's idea that the third ground, the Radiant; (4) the fourth ground, love; Maitreya
Compendium of Ascertainments was intended the Effulgent; (5) the fifth ground, the Difficult {C}friendliness; affection; friendly
as a companion work with the Bodhisattva to Tame; (6) the sixth ground, the Manifest; (7)
N´≈&-x#-dXfn-a-
dXr-n*fn-n(-Nœz*≈ -# vf- 10737
Grounds
deceitful love{TGP 77}
dXr-n*fn- 10730

bodhisattva-p¸thagjana-m›rga can refer to the future Buddha or to the


path of a Bodhisattva who is an ordinary being founder of the Yog›c›ra school; these are
bodhi-citta; bodhisattva
the same person, according to some traditions
[purified-realized-intention]; mind of fh]-i#[!
dXfn-a-y*]-a(- 10747
enlightenment; altruistic aspiration to
enlightenment; one intent on full
f(n-Nå≈([-W#-nn-dN“^n-az#-dXr-n*fn-W#-f∑*]-a!
enlightenment; Bodhisattva Definition: Bodhisattva exalted knower that is mah›maitrı
contained within the [two] grounds of belief great love
dXr-n*fn-W#-f∑*]-a- 10731

[the path of accumulation and the path of


dXfn-a-i#[- 10748

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

Tenses: future, present, past, imperative 343


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

dXfn-a-[r-V“]-a- dXn- dXn-a-Ø(en-az#-n-


10750 10764 10770

{C}maitr›vant dX! dX*[! dXn! dX(n! Ø(en- Ø(en- Ø(en- Ø(en-


{C}lovingly k¸ta; {MSA}k›rita; {C}sa˙sk¸ta {LCh,C}k¸t›vi-bhÒmi; k¸ta-vikalpa-bhÒmi (?)

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

D√(n-dXn-W#-Nø(r-a- Which ground is it? {T}


{MSA}maitrı vy›p›da-pratipak˝a¯
dXn-a-e;(- 10771
a mentally fabricated emptiness
love, the antidote of a non-defective mind; {T}
love is the antidote to a harmful mind
i#-f-N´(f-a-v-n(en-dXn-]n- {C,MSA}k¸ta-jñat›; {C}k¸ta-vedin
having done the meditation on the sun and so {C}gratitude; thankful
dXfn-a-]#-nC[* -az#-cr-dl#]- 10753
forth ...
dXn-a-vn-dXr^ -d- 10772

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

Liberation of Maitreya SÒtra dX! dX*[! dXn! dX(n!


{LCh,MSA}k¸ta; {MSA}›k¸ti; {MV}sgyu ma k¸t›vi-bhÒmi
dXfn-az#-x#[-W#n- 10757
byas pa = m›y›-k¸ta; {MV}bshad pa … byas pa
level of accomplishment; ground of realizing
= vy›khy›m … upanibadhya
{C}maitr›mana accomplishment/completion{Gön-chok}
product; produced thing{N}; do; act; perform;
{C}with a friendly mind
dX-# [(c- 10776
fabricate; performance; deed; action;
produced phenomenon
dXfn-az#-n*r-e*z-# N´-ç y*]-a(- 10758

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

produce love; {T} generate through love cr-dl#]-dXn-a-t]-[^-zR^c!


A nature produced by causes and conditions abiding in laxity
dXfn-l^n-W#-v*z-$ 10762

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}

dXfn-v-n(en-dN´f( -a-fy(e- 10763

dN´(f- N´(f- dN´(fn- N´(fn-


{MSA}maitr›di-bh›van›gr›
supreme meditations on love, etc.

Tenses: future, present, past, imperative 344


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

dXr# -d- dX]# -R#n-c√d( -a- dX]# -]n-


10781 10789 10796

{LCh,N}nimagna; {N}laya; {C}sa˙sıdam›na; {C,MSA}adhi˝˛h›na {C}dattv›


{C}sa˙sıdan {C}blessed; empower; bless; {C}having given
laxity sustaining/miraculous power; magical power;
dX]# -a- 10797

{C}sunk into; losing heart authority; declaration; enunciation; operation;


an internal distraction which is a mental sustained; under the influence of; reside in; {C}prad›na; {MV}d›na
factor that causes the destruction of the place; abode; referring to
give; giving; gift; calf [of the leg]
intensity of clarity in meditative stabilization;
dX]# -R#n-c√d( -ac-dX[* - 10790
{C}offering; freely bestow; generosity;
laxity is non-defiled and neutral or virtuous;
donation
lethargy and laxity are mutually exclusive; {C}adhiti˝˛hati
see Geshe Lodro, CA, p. 189 to bless; blessed; empower
exn-az#-dX#]-a-[r-dc√z#-dc-[^-¤r-a-ex(]-a-u#-Vø-
dXr# -d-[r-›([-a- 10782
{C}sustaining/miraculous power; magical d-dl#]-[^-dt$e-Nø*!
power; authority; declaration; enunciation; place the left foot properly between the calf
{MV}layauddhatya operation; sustained; under the influence of; and the thigh of the right leg {Dor 26b.3/
laxity and excitement {T} reside in; place; abode; referring to; becomes 236.3}
(still more) determined; change by magic; wills;
dXr# n- SW added Engl. "calf [of
10783
take his stand on; insists on; sustains; stand up to
the leg]" and ex.
dX]# -R#n-c√d( n-W#n-Nå[(≈ - 10791
{LCh}dh›tu
dX]# -a-,*-û-xz#-z[}- 10798
structure; general; all; expanse; sphere;
element; verbal root Nå≈[- Nå≈([- Nå≈[- Nå≈([-
{C}ai˚eyajaºgha
{C}adhi˝˛h›na-c›rı
dX]# - 10784

{C}his shanks resemble those of an antelope


practice due to empowerment

dX]# -dC-d- 10799


{MSA}datta; {MSA}dadat (e.g.: pare˝›˙ {C}coursing on resolutely
bhojana˙ dadat)
dX]# -R#n-dc√d-a- 10792

to give {C}h›payati
{C}abandons
f-dX#]-v*]- {C}adhi˝˛h›na

dX]# -c√dn-t]- 10800


taking what is not given{TGP 77} to bless; blessed; empower
{C}sustaining/miraculous power; magical
dX]# -R#n-sC-d- 10785
power; authority; declaration; enunciation; {C}adhi˝˛h›na
operation; sustained; under the influence of; blessed; empower; bless
{C}anupÒrva; {C}anupÒrvı˙ gata reside in; place; abode; referring to; becomes {C}sustaining/miraculous power; magical
{C}tapering; well-placed (still more) determined; change by magic; wills; power; authority; declaration; enunciation;
take his stand on; insists on; sustains; stand up to operation; sustained; under the influence of;
dX]# -R#n-c√dn-t]- 10786

reside in; place; abode; referring to; becomes


dX]# -R#n-dc√dn- 10793

{C}adhi˝˛h›na (still more) determined; change by magic; wills;


blessed; empower; bless take his stand on; insists on; sustains; stand up to
{C}adhi˝˛h›na; {C}adhi˝˛hita
{C}sustaining/miraculous power; magical
dX]# -dc√dn-a- 10801
to bless; blessed; empower
power; authority; declaration; enunciation; {C}sustaining/miraculous power; magical
operation; sustained; under the influence of; power; authority; declaration; enunciation; {C}adhi˝˛h›na
reside in; place; abode; referring to; becomes operation; sustained; under the influence of; blessed; empower; bless
(still more) determined; change by magic; wills; reside in; place; abode; referring to; becomes {C}sustaining/miraculous power; magical
take his stand on; insists on; sustains; stand up to (still more) determined; change by magic; wills; power; authority; declaration; enunciation;
take his stand on; insists on; sustains; stand up to; operation; sustained; under the influence of;
dX]# -R#n-c√dn-b#r-ddn-ac-R^c- 10787

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

(still more) determined; change by magic; wills; {C}(=pad›rtha-svarÒpa-aparijñ›n›d =


take his stand on; insists on; sustains; stand up to b›la-p¸thagjan›)
dc√d! c√(d! dc√dn! c√(dn! child; children; childish beings
{LCh}adhiti˝˛hati; {C}adhi˝˛h›na
u#-Vøc-dX#]-R#n-dc√dn-a-b*n-a- {C}fool(s); childish; ignorant; foolish people
to bless; blessed; empower one knows how they bless one
dXn# -a-Vøc-zu$e- 10804

{C}sustaining/miraculous power; magical


dX]# -y$r-d- 10795

power; authority; declaration; enunciation;


behave like a child
operation; sustained; under the influence of; {C}alpa-s›ra
dXn# -a-’fn-v-]#-N√-^ dc-dX[* -a-x#]-v- 10805
reside in; place; abode; referring to; becomes {C}inferior quality
(still more) determined; change by magic; wills;
take his stand on; insists on; sustains; stand up to to a child these are deceptive

Tenses: future, present, past, imperative 345


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

dXn# -a-dgn-f-pe-a- dXr^ -]n- dXr^ n-o*-


10806 10816 10825

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

having arisen {C}(is/has been) set up; lives for; rise up


{C}b›la-p¸thag-jana against; is about to; immanent; is concerned
dXr^ -]n-zu#e-t#r-zu$-d- 10817
(=s›˙kleŸika-dharma-yog›d b›l›¯. with; have come round; entails; sets himself up
vaiyavad›nika-dharma-vihar›t p¸thagjan›¯)
dXc^ -d$c- 10826
childish ordinary beings zdX^r- zdX^r- dX^r- dX^r-
{C}foolish common people {C}utpanna-bhagna-vilınat›
{C}cÒ˜ika-baddha¯ (=Ÿikh›-paryanta-kara˚›d)
{C}on arising they soon break up and are
dXn# -az#-y(n- 10808
{C}up to the top
dispersed
dXc^ -dXc^ - 10827
{C}b›la-dharma
dXr^ -d- 10818

doctrines of children; qualities of children;


{C}cÒ˜i-baddha
childish doctrines zdX^r- zdX^r- dX^r- dX^r- {C}(up) to the top
{C}the dharmas of the fools {C,L}utpanna; {MV}utp›da; {C}upasa˙kr›nta;
dXc^ -V∂- 10828
{L}mayi; {MSA}maya (e.g.:
dXn# -az#-Ï(rn-a- 10809

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

childish and ignorant appear; occur


{C}has been produced; produced; has arisen;
dXn# -az#-cr-dl#]-t]- {C}ko˛i
10810

have approached; practice; has been subjected


verb: open
to; source; there can be; possibility; possible
having childish nature noun: ten million; ten millions
origin; make possible
{C}limit; point
dX-^ c$- 10811

dXr^ -d-y*]-a(- 10819


Comment: the word has the sense of
coral "countless."
zdX^r- zdX^r- dX^r- dX^r-
dX-* d-„e-„#e-d‰X-Nør( - 10830

dXe^ -a- 10812


{C}mah›-bhÒt›ni
{C}great elements {C}ko˛i-niyuta-Ÿatasahasra
dXe^ zdXe^ dXe^ n! dXe^ n!
dXr^ -d-f-x#]- one hundred thousand million ten millions ? {T}
10820

{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

{C}not come into being; not come about; not


really existing; impossible
dXe^ zdXe^ dXe^ n! dXe^ n!
dXr^ -dz#-c#f-a- 10821

verb: anoint; apply a salve


noun: salve; ointment
zdX^r- zdX^r- dX^r- dX^r-
dXr^ - 10814

chronology{N}

dXr^ -dc-R^c-o*- 10822


zdX^r- zdX^r- dX^r- dX^r-
{MV}utp›da; {C}niry›ta; {MSA}udbhava;
{MSA}ni¯sara; {MV}pratyaya (tat-); zdX^r- zdX^r- dX^r- dX^r-
{MV}maya; {MV}j›ta; {C}nirj›ta; {C}niŸcarati
{C}samutthita; {C}adhy›padyate; {MSA}rmad arise; arising; occur
to arise; occur; arisen; come forth; occur;
emerge; appear {C}comes forth; 'gives out'; issues from
{C}come into being; issued from; gone forth;
dXr^ -dc-R^c-]- 10823

removal; source; commit an offence; become


guilty of zdX^r- zdX^r- dX^r- dX^r-
cr-e#-p%]-f(r-f-x#]-az#-d[e-ŒX*]-x#[-[dr-vn-dX^ {C}pratyupasthita (bhavati) (=abhimukhıbhÒta)
when ... arises
r {C}(is/has been) set up; lives for; rise up
arisen from its own uncommon empowering against; is about to; immanent; is concerned
condition{BR} with; have come round; entails; sets himself up

dXr^ -R^c- 10815

dXr^ -dc-dX[* -a- 10824

zdX^r- zdX^r- dX^r- dX^r- zdX^r- zdX^r- dX^r- dX^r-


{C}samutp›da {MSA}(vy-ut Ωpad): vyutp›dayanti
to arise; arising; occur; arisen; come forth; cause to arise; produce
occur; emerge; appear
{C}production; sprung up

Tenses: future, present, past, imperative 346


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

dX-* dCe- dX-* dCe-o^-f#-b*n-a-[r-p*-h·f-;-dc-[(]-zj‹]-[^- dX-* dCe-f*[-ac-


10832 10838 10850

{LCh,MV}viŸe˝a; {L}viŸi˝˛a; {C}prativiŸe˝a;


{C}viŸe˝at›; {LCh,MSA,C}bheda zu$e{MSA}avyutpanna-sa˙digdh›rtha-gr›ha˚a
-a- {MSA}abhedan›
non-differentiated; undifferentiated
{C}(=dharma-bheda); {C}n›n›tva;
engage in apprehending the meaning, ignorant
dX-* dCe-Nƒc-d- 10851
{C}prak›ra
instance; particularity; detail; special; of the details and with doubt {T}
particular; region vaibh›˝ika
dX-* dCe-o^-b*n- 10839

{C}difference; distinguished; more Vaibh›˝ika


distinguished; multiplicity; manifoldness;
{MSA}vyutpatti; {MSA}vyutpanna
dX-* dCe-Nƒ-ç d- 10852

differentiation; specific constitution; variety;


kind; way; distinction; dissention; break(ing up); know in detail {T}
vaibh›˝ika
divided; differenced; division; the one ... the
dX-* dCe-o^-b*n-ac-dX-d- 10840
Vaibh›˝ika [a Hınay›na Buddhist school];
other; distinctive (goal)
Great Exposition School
d$f-az#-dX*-dCe {MSA}vyutp›dya
dX-* dCe-b*n-a- 10853
to be known in detail; one should know this in
instance of pot
detail {T}
eC(r-∑*c-y*]-a(-n*ã´*z#-e[(r-a(-l*n-dX-dz#-dX*-dCe {C}viŸe˝a-graha˚a
dX-* dCe-o^-b*n-ac-dX[* -a- 10841
{C}makes a distinction
!eC(r-∑*c-[av-zdX^r-d-l*n-dX-dc!
dX[* - 10854

in the city of Shrı Udaya, region of the great {MSA}vyutp›dana


city of Siªhamukha, make known in detail {T}
dX! dX*[! dXn! dX(n!
fh]-i#[! dX-* dCe-o^-db[-a- 10842
(Ωk¸): {MV}karoti; {C}kariy›ti; {C}k›ra;
∑d-dX*[-[^-zu$e-az#-cr-e#-c#en-x([-a-t]-R#-y(n! detailed explanation
{MSA}kara (e.g.: k¸tya-kara);
{MSA,MV}kara˚a {MSA}(e.g.: k¸tya-kara˚a);
Definition: a phenomenon that has the type {MSA}kart¸; {MSA}k›rik›; {MSA}k¸ta;
dX-* dCe-a- 10843

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

discriminate [dX*-d! 1 dX*[-‰X^-]^n-V“]! 2 dX*[-‰X^-]^n-f*[!


only particularity learn; know; understood; learn of; is Divisions: (1) capable creative cause; (2)
understood; regarded; considered incapable creative cause
dX*-dCe-w(-]-x#]-]-Nå≈#-f-x#]-an-∑d- Comment: There are six types of causes:
dX-* dCe-dX[* -a- 10845
whatever is only particularity is pervaded by fruitional cause (rnam smin gyi rgyu),
not being a generality co-arisen cause (lhan cig byung ba'i rgyu),
{C}mata creative cause (byed rgyu), cause of
Comment: illustration: one with thing (dngos
discriminate; distinguish similar lot (skal mnyam gyi rgyu),
po dang gcig) change ex 1 eng to omnipresent cause (kun 'gro'i rgyu), and
{C}learn; know; understood; learn of; is associational cause (mtshungs ldan gyi
"is necessarily not a understood; regarded; considered rgyu).
generality"?{SW}
dX-* dCe-zdX[* -a- dX[* -‰X-^ dt$-
10846 10856

dX-* dCe-e#-fh]-i#[- 10834

{L}nitıra˚a {MV}daŸa k›ra˚›ni


{L} viŸe˝alak˝a˚a discriminate; distinguish ten creative causes
the character of particulars decision; subdue; overpower
dX[* -‰X-^ ]^n-V“]- 10857

dX-* dCe-R^c-a- dX-* dCe-f-fy#n-a-


10835 10847

potent creative cause


{C}viprayukta {L}abheda(tva) Comment: This is one of the two types of
non-associated; differentiated undifferentiated(ness) creative cause: potent creative cause (byed
{C}dissociated from; be parted from; live apart rgyu nus ldan)and importent creative cause
dX-* dCe-f*[- 10848

(byed rgyu nus med).


dX-* dCe-o^- 10836

{C}nirviŸe˝a
dX[* -‰X-^ ]^n-f*[- 10858

in particular{BJ 38.4}; particularly; detailed non-differentiated; undifferentiated


{C}without difference/distinction impotent creative cause
dX-* dCe-o^-dØen-a- 10837

Comment: This is one of the two types of


dX-* dCe-f*[-a- 10849

creative cause: potent creative cause (byed


dØe- Ø(e- dØen- Øen- [or] {C}nirviŸi˝˛a; {C}nirviŸe˝at› rgyu nus ldan)and importent creative cause
(byed rgyu nus med).
non-differentiated; undifferentiated
e[en- z[(en- doen!dØen-
{C}vyavac›rayati
dX[* -N´-ç 10859
{C}without difference/distinction;
impute as particulars; analyze in detail
non-difference; no distinction; absence of
{C}apperceive; assimilates
distinction the instrumental case

Tenses: future, present, past, imperative 347


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

dX[* -[^-zu$e-a- dX[* -a-a(-[r-vn-[r-dX-d-’fn-f#-[f#en-az#-sX# dX[* -a(-i#[-


10860 10870 10882

{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

or object acted upon {T}


dX[* -[^-zu$e-a(- 10861

{MSA}akart¸tva
dX[* -a-a(-]#-f#-[f#en-n(- 10871

{C}k›rapaka non-agent; no agent


{C}agent {MSA}k›rakas tu nopalabhyate
dX[* -f#]- 10884

dX[* -a- an agent is not observed


10862

{C}ak›ra
dX[* -a-a(-f-fy#n-a- 10872

(Ωk¸): {C,MSA,MV}karoti; {C}kriya; {C}non-activity; without effort


{C,MV,MSA}kara˚a; {C}kart¸; {C}k›rayati;
{C}ak›raka
dX[* -f*[- 10885
{C}k›ritra; {C}-k¸t; {MSA}kara (e.g.:
hita-kara); {MSA}karin (e.g.: prabh›-kara); {C}does nothing; without an agent
verb: do; act; perform; refer (to){BJ 24.5} {C}ak¸takatva
dX[* -a-dXn-a- 10873

noun: agent; instrument; action{N} {C}non-activity; without effort; not made an


{C}make; mention; cause; effectiveness; agent
{C}k¸ta-kara˚ıya
causes; brings about; effects; one acts as; doer;
dX[* -e;$rn- 10886
do what is to be done
cause to achieve; what it does; function;
{C}his task accomplished
activity; effecting; search; seek/strive for; want;
refers to{LG}
bear in mind; preserve; carries; acts as
dX[* -a-f-fy#n-a- 10874

dX[* -c#en-a- 10887

[(]-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}kriy›rahita; {C}nirıhaka; {C}niŸce˝˛a;


dXn* - 10889

{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

{MSA}saprayatna deprecation with respect to agent/activities


active
dX[* -a-v-N´-(ç z[(en-a- zdX(]! zdX(]! dX(][! dX(]!
10877

dX[* -a-[*-v- 10865

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

{C,MSA}kart¸; {C,MSA}k›raka; {C}paŸyaka 'byon / 'byond / byon / byond {T}


agent; doer
from the point of view of function{Gön-chok}
dXv( -n(r-e#-Nœ-*≈ e]n- 10892

{C}maker; one who sees


dX[* -az#-fp%-f*[-t#r- 10879

dX[* -a-a(-er-e#n-f#-N^-^√ d- 10867


{C}tiryag-yoni
{C}aki˙cit-samartha animal womb
{GD:666} reliable agent, one of Go-ram-ba's {C}animal world; animal birth
{C}incapable of doing anything
three criterion for a reliable cognition (mi slu
dXv( -n(]-e#-Nœ-*≈ e]n-a- 10893

dX[* -ac-Ø(e-a- 10880


ba'i rig pa)

dX[* -a-a(-[r-dCv-d- 10868


{MV}vy›p›ra-kalpana {C}tiryag-yonika
conceive as an agent {T} animal womb
{C}k›raka-virahita {C}animal world; animal birth; among the
{C}devoid of an agent
dX[* -ac-zj‹]-a- 10881
animals

dX[* -a-a(-[r-;-d-a(-[r-b*n-a-a(-[r-eCv( -d-a(- 10869

dXn( - 10894

e;$r- zj‹]- d;$r- ;$rn-


{MSA}kart› bhokt› jñ›t› mokt› ca {MV}kart¸tva-gr›ha listen (?); hear (?); pour (?); {T} to make; to
agent, enjoyer, knower, and person liberated apprehend an agent do [imperative??]

Tenses: future, present, past, imperative 348


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

dC-d(- dC]-f(-y$-y$]- dCv-dz#-zdCn-d$-


10895 10908 10918

a type of bean (two types: white and yellow, {C}kumbha-d›sı {MSA,MV}visa˙yoga-phala


found inside a triangular fruit; plentiful in {C}maid servant separative effect; effect which is a state of
Tibet, Nepal, and India) separation; effects of separation
dCf-;*- 10909

one of the five types of effects; for others


dCe- 10896

{LCh}br›hma˚a see: 'bras bu


echo Brahmin; br›hman
dCv-dz#-x(]-o]- 10919

a member of the highest of the four


dCe-r(n- 10897

traditional castes (var˚as) in Hinduism good qualities of separation


craggy cliff; the face of a cliff
dCf-;*-yr-f#-do^r-d- dCv-dz#-cr-dl#]-
10910 10920

dCe-t- 10898

Brahmins do not drink beer {C} apagata-svabh›va


{LCh}pratiŸrutk› free from inherent existence; nature of
dCf-;*-Ë*n-zdCr- 10911

freedom
echo

dCv-dc-dR#[-a- 10921
{GD:509} Brahmin ⁄a˙karananda
dCe-y- 10899

dCf-;*z-# c#en- 10912

{LCh,C}pratiŸrutk›; {MSA}Ÿrutk› dR#- dR#[- dR#n- R#n-


echo {L}br›hma˚a-gotra {C}vikari˚ı
Brahmin lineage; Brahmin family separate; free; disjoin
dCe-yz#-Nå[(≈ -x$v-v-e]n-a- 10900

{C}she disperses
dCf-;*z-# c#en-y*-l#r-fp(-d- 10913

Nå≈[- Nå≈([- Nå≈[- Nå≈([- dCv-dc-dX-d- 10922

{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

---el]-[^-N‘r-d-]#-dCe-u-Vø-d$z(! {C,L}vigata; {C}vidhÒta; {L}viyoga;


[Although it is one continuum], the appearance {C}prah›˚a (=pradh›na); vikala zdC!# zdC!# dC!# dC!# (to decrease)
as different is like an echo{TGP 56} separation; free from; lack; devoid; separate
from or dC!# zdC{MV}hına
{C}anyÒnatva; !# dCn# ! dCn# ! (to write)
dCe-Ô·r- 10902
decrease; lessen; {T} write
{C}disconnected; freedom; loss of; disjunction;
deficient; forsaking; forsaken; effort(s); {C}loss
craggy cliff
instruction
dC-# d- 10925

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

of extreme conceptions{DASI 552.4}


dCv-d- 10916

{MV}ahın›nadhika
dC]- 10904

{C}vigama (e.g.: sm¸ti-vigama); neither decrease nor increase


{MSA}ce˛a; {MSA}bh¸tya {LCh,C,L}vigata; {MSA,MV}apagama;
dC-# d-zf-zs*v-d-f#-fp(r-d- 10927

servant {L,MSA}viyoga; {MSA}visa˙yuktatva;


{MSA,MV}visa˙yoga; {MV}visa˙yogatva;
separation; free from; lack; devoid {MV}h›ni-v¸ddhy-adarŸana
dC]-zR^c- 10905

{C}disconnected; freedom; loss of; disjunction; not perceive decrease or increase


zR^c- zR^c[- R^c- R^c[- deficient; forsaking; forsaken; effort(s);
dC-# dc-dXz-( 10928

instruction; departure; departing; has


{C}pre˝ya-bhÒto
disappeared; separate from {C}Ònı-karoti
{C}a true servant
X---[r-dCv-d- will/should decrease
dC]-[r-z[}-d- 10906

free from ... {C}remains deficient in; deplete

dC-# f*[- 10929


{MSA}d›sa-kalpa
dCv-d-i#[- 10917

like a servant
{MSA}rahitatva; {MSA}virahitatva {C}anyÒnatva
dC]-f(- 10907

separation non-decrease
{C}loss
{C}d›sı

dC-# f*[-t#r-zs*v-d-f*[-a- 10930


{C}female servant

{MV}ahın›nadhika
neither non-decrease nor non-increase

Tenses: future, present, past, imperative 349


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

dCn# - D√-]-f-fy#n-a- D√-]-f*[-az#-dXr-y$d-


10931 10944 10955

dC#! zdC#! dC#n! dC#n! {C}anuttara {MSA}bodhi˙ c›nuttar›˙;


[high-to-not-exist]; unsurpassable{BJ 31.5}; {MV}anuttara-bodhi; anuttarasambuddha
{C}likhati
highest; unsurpassed; none higher unsurpassable enlightenment; highest
{C}write; copy (out)
{C}utmost; supreme enlightenment

dCn# -a- 10932

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

dCn# -az#-c#-f(- 10933


[high-to-not-exist]; highest; unsurpassable;
D√-]c- 10957

unsurpassed; none higher


{MSA}citre … vicitrite {C}utmost; supreme {C}uttara
draw a picture unsurpassable; highest; high; above
D√-]-f*[-a- 10946

dCn# -d- 10934

{C,MV,MSA}anuttara; {MSA}niruttara {C}over; superior


write; draw(ing); writing [high-to-not-exist]; highest; unsurpassable;
D√-f- 10958

unsurpassed; none higher


dC-* a- 10935

{C}utmost; supreme {C}guru; {MSA}gurutva; {MV,MSA}uttara;


zdC*! zdC*! dC*n! dC*! ∑[-y(n-D√-]-f*[-az(! {C}kaly›˚a-mitra
[high-not or high-mother]; lama [none higher];
spread out; enveloped an unsurpassed feature heavy
Thumi, p.180, has: bre / 'bre / bres
D√-]-f*[-a-i#[- 10947
{C}weighty; serious; deep; good friend
/ 'bres {T}
D√-f-e^n- 10959

{MV}anuttara(tva); {MV}›nuttarya
dCr* - 10936

unsurpassability {T} {C}guru-gaurava


guru devotion; respect for the guru
series; {T} garland
D√-]-f*[-a-xr-[e-ac-Ô·en-az#-dXr-y$d- 10948

D√-f-V®-dt$-az#-’f-db[- 10960

dCr* -yen-n$- 10937

{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

dCn* -a- 10938

D√-f-i#[- 10961

zdC*! zdC*! dC*n! dC*! a-x#]{MSA}niyato


- bhavaty anuttar›y›˙ {C}gurutva
spread out; enveloped samyak-sa˙bodhau guruness; heaviness
See comment of “bre pa” {T} is definite in complete/perfect unsurpassable {C}value greatly
enlightenment
d:√- D√-f-dNI]* -dq^c-
10939 10962

D√-]-f*[-a-x*-b*n- 10950

d:√! :√(! d:√n! :√(! {C}guru-ŸuŸrÒ˝a


{MSA}niruttara … jñ›na guru devotion; respect for the guru; serve and
repeat; recite; mutter; pass beyond unsurpassable exalted wisdom venerate the guru
say
{C}reverence for the guru
D√-]-f*[-a-x*-b*n-W#-pdn- 10951

x]-ve-dl#-f-ifn-ac-d:√n-a-dX-d-
D√-f-Vø-d$-er-xr-c$r-dc-e]n-n(- 10963

one should repeat [mantra] without [permitting] {MSA}up›yo niruttare jñ›ne


deterioration of the four branches [of method(s) of unsurpassable exalted wisdom {C}anyatar›nyataro v› vijñaguru sth›nıya¯
repetition]{TGP 5} {C}or a succession of sages representing him
D√-]-f*[-a-v-dN´vç -d- 10952

D√-ed-f*[-a- 10940

D√-f-a- 10964

dN´çv- N´ç(v- dN´çv[- N´ç(v[-


{C}›bhyavak›Ÿika {LCh}uttarıya
{C}anuttarasya-anuttar(an)am
{C}one who lives in an open, unsheltered place Uttarıyas
liberated in the unsurpassable
D√-d‰X[^ - The eighteenth Vaibh›˝hika School in
10941
{C}where the unsurpassable is concerned,
there is no possibility of surpassing anything Bh›vaviveka’s first rendition set forth in his
lineage of lamas Blaze of Reasoning, equivalent to the
D√-]-f*[-az#-N´f( -a- 10953
Sa˙kr›ntiv›dins in other renderings; see
D√-]-fy#n- 10942

Meditation on Emptiness, p.714 {T}


dN´(f- N´(f- dN´(fn- N´(fn-
[high-to-exist]; surpassable{BJ 29.4}
D√-f-v-e^n-i]- 10965

{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

surpassable {C}reverence for the guru

{MV}anuttar›vasth›
unsurpassable abode; abiding in the
unsurpassable

Tenses: future, present, past, imperative 350


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

D√-f-v-s$-[^[-a-dX-d- D√r-d- D√-(


10966 10977 10987

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

Presentation of Knowledge and Awareness


{C}guru-karoti
treat as lama/guru {C}pratig¸h˚›ti fh]-i#[! c#e-a!
{C}respects; reveres; treat with respect will adopt; object adopted; will assume; will Definition: knowing; knowledge; {T} a
take up
D√-fc-dX-d- knower; that which knows
10969

{C}receives; accepts; acquires; take hold of


D√-( q^]-Ô·d-a- 10988

{C}guru-k¸ta
D√r-dX-d- 10979

{C}respected
{MSA}pratigraha dÔd- Ô·d- dÔdn- Ô·dn-
D√-fc-dX[* - 10970

object adopted conventional awareness

D√r-f*[- D√-( w-sXe( n-a- 10989


{C}guru-karoti 10980

{C}respects; reveres; treat with respect


{C}anugraha directed
D√-f*[- 10971

non-adoption; non-assumption; not take up


D√-( w-f-sXe( n- 10990

{C}anuttama; anuttara {C}not take hold of; not seize upon;


non-appropriation has not turned the mind (towards){BJ 70.5}
highest; unsurpassed; none higher

D√rn- 10981
{C}supreme
D√-( z„^v-a- 10991

D√-f*[-W#-‰X[^ - 10972

D√r-! v*]! D√rn! v(rn! {MSA}Ÿr›nta-buddhi (=bhr›nta-buddhi?)


anuttara-yoga-tantra {MSA,C}›tta; {C}›datta;{C}sa˙pratıcchita mistaken awareness
Highest Yoga Tantra; Unsurpassed Yoga adopt; assume; take up; receive; take; assert;
D√-( eCn( - 10992

Tantra assertion{BJ 10.6}


{C}appropriated; grasp; appropriate; welcome; {LCh,C,MSA}mati; {MSA}mata
D√-c*- 10973

assent to; vow; wish intelligence; intelligent


{LCh}vit›na See comment of “blang” {T} {C}wisdom; understanding
canopy
D√rn-o*- D√-( eCn( -[e*-d-
10982 10993

D√r- 10974

{C}g¸ham›˚u; {MSA}(up› Ωd›): up›d›ya {MSA}Ÿubha-mati


D√r-! v*]! D√rn! v(rn! adopting; assuming; taking up; asserting virtuous intelligence
{C}seizing
D√-( eCn( -r]-a- 10994
{C}g¸h˚›ti

D√]^ -a- 10983


adopt; adopting; assume; take up; take;
receive; assert; assertion {MSA}kumati
{C}seizes; grasp; take hold {MV}mÒrkha bad intelligence
dull; foolish; stupid; deluded
Thumi, p.180, has “lend” for the
D√-( eCn( -t]- 10995

D√]^ -a(- 10984


imperative {T}
{L}matimat
D√r-[(c- 10975
{C}muha intelligent
dull; foolish; stupid; deluded wise; clever; having intelligence; endowed with
adopt and discard wisdom
D√]^ -f(rn-f$]-a-dl#]- 10985

D√r-[(c-[r-egr-Nƒ*-f*[-[an-zsen-[r-
D√-( eCn( -y*]-a(- 10996

since they have no adopting and discarding, and {C}andha-bhÒta


no [concern about] cleanliness, they are {C}quite blind {LCh}mah›mati
superior{TSV 68a} great intelligence; great intelligent
D√]^ -Ï(rn-f$]-a-dl#]- 10986

one(s){LG}; p.n. of a Bodhisattva who is the


D√r-]n- 10976

main interlocuter in the Laºk›vat›ra-sÒtra


Ï(r- Ï(r- Ï(rn- Ï(rn-
{MSA}(Ωgrah): g¸hıtv›
D√-( eCn( -ei#n-t]- 10997

{C}mah›ndha-bhÒto
having adopted; having assumed; having taken
{C}quite blinded
up having two-pointed mind{S 15}

Tenses: future, present, past, imperative 351


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

D√-( eCn( -p(en-a-f#-frz-d- D√-( eCn( -b#]-o^-’f-[e- D√-( dØ]-ac-


10998 11010 11024

frz- frz- frz- frz- {L}suviŸuddha-mati {C}sthira-buddhi¯ (=c›layitum aŸakyatv›t)


very pure intelligence; p.n. of a Bodhisattva firmly intelligent; of firm intelligence; of
{MSA}avy›hata-mati
[the main interlocuter in the third chapter of steady intelligence
unhindered intelligence; unobstructed
the Sa˙dhinirmocana-sÒtra]
D√-( [r-V“]- 11025
intelligence {T}
D√-( r]- 11011

D√-( eCn( -[r-V“]-a- 10999


{MSA}buddhi
{C}vimati [intelligence-possessing]; intelligent; the
{C}matimat doubt; bad intelligence intelligent; the wise
intelligent {C}perplexity; uncertainty; consternation
D√-( [r-V“]-a- 11026
{C}wise; clever
D√-( fr(]-R^c-a- 11012

D√-( eCn( -]]-a- 11000


{L,MSA}matimat; {C,MV}dhimat;
manifest awareness {MV}dhımat(tva)
certain intelligence (?); {T} earnest [intelligence-possessing]; intelligent; the
D√-( t]- 11013

intelligence intelligent; the wise


{C}clever
D√-( eCn( -’f-ac-ex*rn-a- 11001
{L}mati
D√-( [(]-fp%]- 11027
intelligence; intelligent; with a mind
{MSA}vik˝ipta-mati mind; intellect; thoughts; views
distracted intelligence {T} factually concordang awareness{Gön-chok}
D√-( y$r- 11014

D√-( [(]-[f-a- 11028

D√-( eCn( -f-N∂r≈ n-a- 11002

{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

D√-( eCn( -f#-;[-a- 11004

what intelligent person would not engage with


{MSA}mah›-buddhy-udaya delight?{DASI 552.6}
{MSA}ak˝ayamati
arising of great intelligence
Ak˝ayamati [p.n. of a Bodhisattva, the main
D√-( V“]-a- 11030

-D√-( y(n- 11017


interlocuter in the Ak˝ayamati-nirdeŸa-sÒtra]
{C}matimat; {MV}dhımat(tva);
D√-( eCn( -f#-;[-az#-f[(- 11005

{GD: 245} mental property {MSA}buddhimatt›; {MSA}buddhimattva


[intelligence-possessing]; the intelligent; the
ak˝ayamati-nirdeŸa-sÒtra
D√-( fy(e-e#-d[*-d- 11018

wise; an epithet of Bodhisattvas


Teaching of Ak˝ayamati SÒtra, P. 842, vol. 34
{MSA}agra-buddhi-sukha {C}clever
D√-( eCn( -f#-;[-an-dNø]-az#-f[(- 11006

happiness of the highest intelligence


D√-( V“e( -’f-a-dl#- 11031

D√-( fy(e-[r-V“]-a- 11019


dNø]- Nø]( - dNø][- Nø]( [- V“(e- V“(e- V“(en- V“(en-
ak˝ayamati-nirdeŸa-sÒtra
{MSA}agra-buddhitva four reversals
Teaching of Ak˝ayamati SÒtra, P. 842, vol. 34
endowed with the highest intelligence
D√-( e]([-f*[- 11032

D√-( eCn( -l#-d- 11007

D√-( zyr- 11020

{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

treasury of wisdom{BR} x$v-cr-e#-p%]-f(r-f-x#]-az#-N“([-v$en-W#n-r(n-]


{MSA}sa˙pakva-mati epithet of Mañjugho˝a (=MañjuŸrı), the n-eC^d-a-
Buddha of wisdom
completely matured intelligence establishment from the side of the object's own
D√-( Vø- 11022
uncommon mode of subsistence without being
D√-( eCn( -xrn-a- 11009

posited by the force of appearing to a


awareness; mind non-defective awareness [this is the main
{L}viŸ›lamati
object of negation (dgag bya) in the Sv›tantrika
D√-( dØ]- 11023
extensive intelligence; p.n. of a Bodhisattva
[the main interlocuter in the fifth chapter of
the Sa˙dhinirmocana-sÒtra] sthiramati
Sthiramati [p.n. of one of Vasubandhu's three
main disciples; wrote commentaries on several
of Vasubandhu's works]

Tenses: future, present, past, imperative 352


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

D√-( e]([-f*[-v-N‘r-dz#-[dr-e#n-dle-a-f-x#]- D√-( d;r-[av-V“]-dNø]-az#-i#-f- D√-( c#e-d[^]-[^-[dX-* d-


11033 11045 11054

ac-cr-e# -p%]-f(rn-f-x#]-az#-N“[( -v$en-W#-r(n-


established by way of its own uncommon mode
D√(-d;r-[av-v[!]-dNø]-az#-i#-f-sX(en-vn-’f-‰Xv! division of knowledge and awareness into seven
parts{BR}
[mind-good-glory-possessing-teaching-of-sun];
of existence without being posited through the see: blo rig
Lo-sang-bel-den Den-bay-nyi-ma, the 4th
force of appearing to a non-defective Panchen Lama (1781-1854 ce)
D√-( c#en- 11055

awareness
D√-( d;r-[av-V“]-x*-b*n- 11046

{GD:310} typology of mind (a literary genre)


D√-( e]([-f*[-v-N‘r-dz#-[dr-e#n-dle-a- 11034

Lo-sang-bel-den-ye-shay, the 3rd Panchen


D√-( v-N‘r-dz#-[dr-e#n-dle-a- 11056

posited through the force of appearing to a Lama (1737/8-1780 ce)


non-defective awareness{BJ 55.3} posited by the force of appearing to the mind
D√-( d;r-x*-b*n- 11047

D√-( sX]# -t#-v(e- 11035

D√-( v-zj‹]- 11057

Lo-sang-ye-shay, the 2nd Panchen Lama


{C}viparyasta buddhayas (1663-1737 ce)
mistaken awareness
e;$r- zj‹]- d;$r- ;$rn-
D√-( d;]-Ø-[dXrn- 11048

{C}perverted memorize

D√-( enc- 11058

D√-( d$c- 11036


Lo-sang-da-yang (1867-1937); author of
Investigation of the Limits of Pervasion With
›gantuka new awareness{BR}
Respect to Awareness and Knowledge (blo rig
[misspelling of glo bur] adventitious{BJ 81.5} gi mtha' dpyod; see below)
D√-( enc-f#e-zdX[* - 11059

D√-( d$c-dz#-[}-# f- D√-( cd-o^-e]n-a-


11037 11049

opener of the eye of new awarenesses{BR}


adventitious defilements {MSA}dhı-sa˙sthita
D√-( env-E√r# - 11060

abide in awareness
D√-( N∂r(≈ - 11038

Ío-Ôel-Èing College of Dre-flung Monastic


D√-( c#e- 11050

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

{C}of limited intelligence Divisions: (1) direct perceiver (pratyak˝a); (2)


{C}am›tya
inferential cognizer (anum›˚a); (3) subsequent
D√(-[f]-c#e-az#-N‘r-a-‰Xn-sX#c-Nå*v- cognizer (paricchinna-jñ›na); (4) correctly {C}relative; minister; companion
in order to cause to increase the light of assuming consciousness (mana¯ parik˝›); (5)
D√]( -a(-c#]-a(-y*- 11063

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

{C}of small intelligence; dull-witted Respect to Awareness and Knowledge, by


Lo-sang-da-yang (blo bzang rta dbyangs,
D√-( d;r-eCen-a- {MSA}buddhi-hetu
11041

1867-1937), in The Collected Works of rJe


cause of awareness
btsun blo bzang rta mgrin; vol. 5 (New Delhi:
Lo-sang-drak-ba (1357-1419) [monastic name
D√z( -# fy(e-[r-V“]-a- 11065
In English: blo bsang rta dbyangs
of Dzong-ka-ba]
= blo bsang rta mgrin ?? {T}
D√(-d;r-eCen-az#-[av-v-sXe-hv-]n- {C}parama-buddhimat
D√-( c#e-e#-’f-dle- 11052

having bowed down to the glorious {C}of the highest intelligence


Lo-sang-drak-ba [Dzong-ka-ba]{BR}
D√z( -# p-NI[- 11066
Presentation of Awareness and Knowledge, by
D√-( d;r-y(n-W#-‰Xv-fh]- 11042
Jam-yang-shay-ba ('jam dbyangs bzhad pa,
1648-1721), in The Collected Works of 'Jam mental convention
Ío-sang-chö- „yi-gyel-tsen, the 1st Pa˚-chen dbyangs bzhad pa'i rdo rje, vol. 15 (New Delhi:
Lama (1569-1662) Ngawang Gelek Demo, 1973)

D√-( c#e-e#-’f-dle-i*c-fw(-q^]-z[^n-D√-( enc-f# 11053

D√-( d;r-[(]-N´d&ç - 11043

another name for En-sa-ba (dben sa pa), a


famous yogi
e-zdX [* -
Presentation of Awareness and Knowledge,
or is it don grub? Composite of All the Important Points, Opener
of the Eye of New Intelligence, by Ge-shay
D√-( d;r-[av-V“]-y(n-W#-eCen-a- 11044
Jam-bel-sam-pel (dge bshes 'jam dpal bsam
'phel), modern blockprint, n.p., n.d.
Lo-sang-bel-den Chö-gyi-drak-fla, the 5th
Panchen Lama (1853/4-1882 ce)

Tenses: future, present, past, imperative 353


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

D√z( -# el]-n*v- [dr-dR#[-a- [dr-dt$-


11067 11076 11085

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

be known by an awareness [dr-fr(]! 3 [}#-zj‹]-[dr-fr(]! 4 c(-zj‹]-


{L}vaŸita; {C}vaŸı-bhÒta
definition of object (yul, vi˝aya) [dr-fr(]! 5 c*e-dX-zj‹]-az#-[dr-fr(]! empowerment; empower
[dr- 11071
Divisions: (1) sense direct perception {C}controlled; obedient; subdued; fully
apprehending a form; (2) sense direct controlled
{LCh}abhi˝eka; {LCh,MSA,MV}vaŸa; perception apprehending a sound; (3) sense
{LCh,MSA,MV}vaŸit›; {MSA,MV}vaŸitva;
[dr-[^-zR^c- 11092
direct perception apprehending smell; (4) sense
{C}vaŸayati (=labhate = paŸyati); {C}vaŸat›; direct perception apprehending taste; (5) sense
{MSA}adhipa (e.g.: mok˝a-adhipa);
initiation; empowerment; consecration; one of the four types of direct perceiver zR^c- zR^c[- R^c- R^c[-
power; force; control (mngon sum); the others are: (1) mental {MSA}vaŸe vartate
direct perception (yid mngon); (2)
{C}sovereignty; powers; can; subjection empowerment; empower
self-knowing direct perception (rang rig
el]-zsC^v-[dr-dX*[-W#-d[e-a(- mnon sum); (3) yogic direct perception (rnal controlled; obedient; subdued; fully controlled
'byor mnon sum)
[dr-[^-zeC-( d- 11093
lord controlling other's emanations

[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

{C}consecrated; consectation perceiver


adhik›ra
[dr-e#-f#-fp%]-az#-sXe( n- [dr-fr(]-[^-R^c-az#-N‘r-v-f-r*n-az#-D√-(
11074 11082

done in terms of; treated in terms of; in terms


of; in the context of{BJ 13.4}
{MV}vibhutva-vipak˝a awareness to which an object appears but is
not ascertained that is a sense direct perceiver
[dr-[^-dXn-a- 11096
concordance with empowerment/power
English should be
[dr-fr(]-[^-R^c-az#-h[-f- 11083

{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

{MV}›dhipatyatas; {MV}›dhipaty›t; {C}vaŸat›


by the power of {C}sendriya
{C}subjection {C}concerning the faculties

Tenses: future, present, past, imperative 354


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

[dr-[^-f-R^c-a- [dr-a(-ifn-a- [dr-a(-f-hr-d-


11097 11107 11119

{L}nirvaŸita {C}hınendriya {C}vikalpendriya


not empowered; uncontrolled; disobedient; not inferior faculties incomplete faculties
subdued {C}cripple {C}deficient in faculties

[dr-”^v-R#-]r-a- [dr-a(-Ø^v-a(- [dr-a(-e;$en-t]-a-


11098 11108 11120

Buddhist of dull faculties {L}m¸dv-indriya rÒpendriya


dull faculties physical sense power
[dr-V“]- 11099

[dr-a(-pfn-t[-h‹f-ac-dX[* -a- [dr-a(-e;$en-t]-a-vn-Nœn*≈ -a-


11109 11121

{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

{C}seŸ›na Ô·en- Ô·en- Ô·en- Ô·en-


{C}round IŸ›na {C}sendraka {C}indriya-paripÒri-kuŸalat›
{C}round Indra
[dr-’f-a-dl#- 11101
wise/skilled with respect to perfecting the
faculties
[dr-a(-[r-dtn-az#-Vµ-’fn- 11111

{MSA}catur-vidh› … vaŸit›
[dr-a(-cd-[r-p-f-b*n-ac-dX-d- 11123

four types of power {C}sendrak›-dev›


{C}the gods round Indra
[dr-’(]- 11102
{C}indriya-par›para-jñ›(na)t›
{C}cognition of the higher and lower faculties
[dr-a(-[^eC - 11112

tık˝˚endriya (of others)


sharp faculties six senses
[dr-a(-v-fwn-a- 11124

[dr-’(]-[e*-Ì-x(rn-n$-f-Nƒ#]-a- [d*X-d-! f#e-e#-[dr-a(-! ’-dz#-[dr-a(-!


those with sharp faculties whose roots of virtue {C}indriya-kuŸala
are not thoroughly ripened
N‘z#-[dr-a(-! V†*z#-[dr-a(-! v$n-W#-[dr-a(-! wise with respect to the faculties
x#[-W#-[dr-a(-! {C}skilled in the faculties
[dr-’(]-R#-[e*-Ì-x(rn-n$-f-Nƒ]# -a- 11103

[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

(khams tha dad pa) {PH}


[dr-a(z-# fr(]-n$f- 11126

{LCh,C,MSA,MV,GD}indriya; {C}ak˝a; indra


[dr-a(-dN“fn-a- 11113

sense power; faculty; power; sense faculty{N}; indriya-pratyak˝a


Indra{DASI 560.6} {C}sa˙v¸tendriyat› sense direct perceiver/perception
{C}sense organ; {GD:625} sense-basis restrained faculties see: dbang mngon
[dX*-d! ]r-e#-d*f-a(z#-[dr-a(-V®-! 1 {C}control his faculties
[dr-a(z-# ’f-a-pfn-t[-x(rn-n$-Ô·en-a- 11127

f#e-e#-[dr-a(! 2 ’-dz#-[dr-a(! 3 N‘z#-[dr-a(! [dr-a(-’(-d- 11114

Ô·en- Ô·en- Ô·en- Ô·en-


4 V†*z#-[dr-a(! 5 v$n-W#-[dr-a(! tık˝˚endriya {C}sarv›k›ra-paripÒr˚a-indriya
sharp faculties{BJ 30.3}
dXr-y$d-sX(en-W#
Divisions: the -five
y(n-W#[sense]
-[dr-a(powers
-V®-! 1which
[[-a!are 2 perfect/complete all aspects of the faculties

[dr-a(-’(-d-i#[- {C}faculties which are in every way perfect


11115
internal form: (1) eye sense power; (2) ear
sense power; (3) nose sense power; (4) tongue
[dr-a(z-# Nå[(≈ -x$v-N‘-h·en- 11128

sense power; (5) body sense power {MSA}tık˝˚endriyat›


the five powers which are harmonies with sharpness of faculties
Check divisions, I doctored them
Nå≈[- Nå≈([- Nå≈[- Nå≈([-
Check entry—should it be “rnon
{MSA}ak˝a-vicitra-gocara
{T} ba”? {T}
various objects of activity of the faculties
[dr-a(-V®- [dr-a(-’(]-a(-
11105 11116

[dr-a(z-# x$v- 11129

{MV}pañcendriyatva {L}tık˝˚endriya indriyavi˝aya


five sense powers sharp faculties sense object
see: dbang po
[dr-a(-sXv-a- 11117

[dr-a(z-# c#f-a-x([-an- 11130

[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

Tenses: future, present, past, imperative 355


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

[dr-sXe^ - [dr-dX[* -a-p(d-az#-fh]-i#[- [dr-b*n-n$-R^c-az#-Ø(e-f*[-v(e-b*n-


11132 11141 11149

{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-zdXc( -dz#-e;$en- mental consciousness (yid shes su gyur pa'i


11142

{MSA}aiŸvarya-hetu rtog med log shes)


form of one who has attained mastery
cause of sovereignty
[d$- 11150

[dr-f*[- 11143

[dr-sXe^ -y*]-a(- 11134

{LCh}Ÿiras; {C}uttama-aºgat›; {C}mÒrti


maheŸvara {C}vaŸayati (=labhate = paŸyati) head (hon.)
MaheŸvara; ⁄iva powerless {C}body; figure
{C}can
[d$-d”(n-a- 11151

[dr-sXe^ -N∂]#≈ -ac-dX[* -a- 11135

[dr-f*[-Ë*-d(z-# [dr- 11144

{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

[dr-dc-dX! dX*[! dXn! dX*[! center; middle; middle way{N}; M›dhyamika


make powerful; empower binding power; authority [Proponent of the Middle Way]; Middle Way
dÌ·]-zeC^n-W#n-nrn-‰Xn-pfn-t[-fy([-az#-vn- fpc-p%e-[aX([-dX*[-W#-h[-f-[dr-dg]- School

v-[dr-dc-dXn-ac-dnf- [d$-f-‰X]- 11154

a valid cognizer analyzing the ultimate has


imagine that through [the perfection of] effort authority{DASI 596.2}
madhyamak›l˙k›ra
[you] are made powerful in the activity of
[dr-b*n- 11147
⁄›ntarak˝ita's Ornament for the Middle Way
worshipping all Buddhas {Dor 41a.7/ 265.7}
[d$-f-y*]-a(- 11155
SW added this record indriya-jñ›na
sense-consciousness; main sense-consciousness;
[dr-dc-dXn- the Great Middle Way
11138
sense-cognition
Comment: A syncretic system propounded by
[dr-dc-dX! dX*[! dXn! dX*[! fh]-i#[! Dol-flo-fla hay-rap-gyel-tsen. Synonyms
make powerful; empower cr-e#-p%]-f(r-f-x#]-az#-d[e-ŒX*]-[dr-a(-e;$en- include Ultimate Mind-Only (don dam pa'i
sems tsam), Final Mind-Only (mthar thug gi
dÌ·]-zeC^n-W#n-nrn-‰Xn-pfn-t[-fy([-az#-vn- t]-a-v-dØ*]-]n-Nœ≈*-dz#-c#e-a! sems tsam), and Supramundane Mind-Only
('jig rten las 'das pa'i sems tsam). {PH}
v-[dr-dc-dXn-ac-dnf- Definition: an awareness which arises in
dependence upon its own uncommon added this note here & in
through [the completion of the practice of] empowering condition, a physical synonyms. check
effort, [you] are made powerful in the activity sense-power{BR}
of worshipping all Buddhas {Dor 41a.7/ 265.7}
[d$-f-pv-zR^c-a- 11156

SW added this record [dX*-d! 1 f#e-b*n! 2 ’-b*n! 3 N‘-b*n! 4


V†*-b*n! 5 v$n-b*n- pr›saºgika-M›dhyamika;
[dr-dc-dX[* - 11139
pr›saºgikam›dhyamika
Divisions: (1) eye consciousness; (2) ear
Pr›saºgika-M›dhyamaka; the Middle Way
[dr-dc-dX! dX*[! dXn! dX*[! consciousness; (3) nose consciousness; (4)
Consequence School;
tongue consciousness; (5) bodily consciousness
make powerful; empower Pr›saºgika-M›dhyamika; Proponent of the
one of the two divisions of consciousness Middle Way Consequence School
dÌ·]-zeC^n-W#n-nrn-‰Xn-pfn-t[-fy([-az#-vn- (shes pa); the other is mental cognition (yid
this is also the title of a work from: Clear
shes)
v-[dr-dc-dXn-ac-dnf- Exposition of the Presentation of Tenets (grub
[dr-b*n-[r-x#[-b*n-ei#n- 11148
pa'i mtha'i rnam par bzhag pa gsal bar bshad
imagine that through [the perfection of] effort
pa, Pr›saºgika-M›dhyamaka section), by
[you] are made powerful in the activity of
the two, sense consciousness and mental Jang-gya Rol-bay-dor-jay (lcang skya rol pa'i
worshipping all Buddhas {Dor 41a.7/ 265.7}
consciousness rdo rje,1717-1786); translated with
SW added this record
the two divisions of consciousness (shes pa) commentary by Jeffrey Hopkins, unpublished
manuscript
[dr-dX[* -a- 11140

[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}

Tenses: future, present, past, imperative 356


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

[d$-f-N‘r-d- [d$-f-cr-‰X[^ -a- [d$-fz#-NIr# -a(z-# h‹e-v*zc$ -dXn-a-


11158 11166 11174

N‘r- N‘r- N‘r- N‘r- sv›tantrika-m›dhyamika madhyamaka-h¸daya-k›rik›


Middle Way Autonomy School Essence of the Middle Way, by Bh›vaviveka
madhyamak›loka
(legs ldan 'byed), P. 5255, vol. 96
[d$-f-v-zu$e-a- 11167
KamalaŸıla's Illumination of the Middle Way
[d$-fz#-Vø-„#[- 11175

[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

[d$-f-v-zu$e-az#-zeCv* -db[- 11168


one of N›g›rjuna's Six Collections of
[d$-f-a-[az-d(-”(-Ë*- 11160

Reasonings; for others see: rigs tshogs drug


the lama U-ma-fla ‡a-wo-dor-jay (one of the dqCv- zeC*v- dqCv[- zeC*v[-
[d$-fz#-vf- 11177

teachers of ‚zong-ka-fla) madhyamak›vat›ra-˛ık›


[Jaya-›nanda's] Commentarial Explanation of madhyama-pratipad; {MV}madhyama
[d$-f-Ì-dz#-zeCv* -a-d${-“ aZ-v#-o-
11161

(Chandrakirti's) "Supplement to (Nagarjuna's) pratipat/pratipatti¯


'Treatise on the Middle'" [P5271, vol. 99] the middle way; the middle path{N}

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

buddhap›lita-mÒla-madhyamaka-v¸tti {C}Ÿv›sa; {MSA}l›len› (=l›lan›?)


Buddhap›lita's (sangs rgyas bskyangs) env-
Illumination of the Thought, An Extensive breath
Commentary on [N›g›rjuna's "Treatise on the
Explanation of [Candrakırti's] 'Supplement to {C}principle of life
Middle" [P5242, vol. 95]
the Middle Way', by Dzong-ka-ba, P. 6143, vol.
[d$en-Â%d- 11179
Comment: The author's name has come to be
154; also: Dharmasala: Tibetan Cultural
included in the title.
Printing Press, no date [often referred to as: to inhale

[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

Clear Words, Commentary on N›g›rjuna's)


"Treatise on the Middle" [by Candrakırti (zla
ba grags pa); P5260, vol. 98]
fj·Great
[-;d-[( ]-q^]-env-d;r-zu$e-r(en-
Exposition of the Middle Way, by ‰X^- ‰X^- ‰X^- ‰X^-
Jam-yang-shay-ba ('jam dbyangs bzhad pa), {C}›n›p›na-anusm¸ti
[d$-f-Ì-dz#-zeCv* -a-b*n-cd-N´](ç -f- 11163

Buxaduor: Gomang, 1967 movement of breath outward and inward;


inhalation and exhalation of breath
[d$-f-v-zu$e-az#-db[-a- 11171
dqCv- zeC*v- dqCv[- zeC*v[- {C}recollection of breathing
prajñ›-pradıpa-mÒla-madhyamaka-v¸tti
madhyamak›vat›ra-bh›˝ya
[d$en-sX]# - 11182

Commentary on (Nagarjuna's) "Fundamental


Commentary on the 'Supplement to the Middle
Treatise on the Middle": Lamp for "Wisdom"
Way', by Candrakırti (zla ba grags pa), P. {C}ucchvasita
[by Bh›vaviveka (legs ldan 'byed), P5253, vol.
5263, vol. 98; Also: Dharmasala: The Council {C}regained his breath
95]
of Cultural and Religious Affairs of His
[d$en-sX]# -È*[-ac- 11183

[d$-f-Ì-dz#-h‹e-v*zc$ -dXn-a-b*n-cd-t*n-dX-d- 11164


Holiness the Dalai Lama, 1968

[d$-fz#-‰X]-R#-h‹e-v*zc$ -dXn-a- 11172


{C}›Ÿv›sa-pr›pto-bhavati
prajñ›-n›ma-mÒla-madhyamaka-k›rik›
{C}he feels relieved; breath
Fundamental Treatise on the Middle Way, madhyamak›la˙k›ra-k›rik›
Called "Wisdom", by N›g›rjuna (klu sgrub), P.
[d$en-sX]# -p(d-ac- 11184
Ornament of the Middle Way; by ⁄›ntirak˝ita
5224, vol. 95 (zhi ba 'tsho), P. 5284, vol. 101
p(d!zp(d- zp(d- p(d- zp(dn-
[d$-f-Ì-dz#-h‹e-v*zc$ -dXn-a-b*n-cd-t*n-dX-d [d$-fz#-NIr# -a(z-# zeCv* -a-Ø(e-e*-zdc-d-
11165
11173

{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

[d$en-sX]# -]n- 11185


madhyamaka-h¸daya-v¸tti-tarkajv›l›
[N›g›rjuna's (klu sgrub)] "Treatise on the
Commentary on the “Heart of the Middle”:
Middle Way," by Dzong-ka-ba (1357-1419), P. {C}›Ÿv›sta
Blaze of Reasoning [by Bh›vaviveka (legs ldan
6153, vol. 156. Varanasi: Ge-luk-pa Press, {C}recovered
'byed), P5256, vol. 96]
1973.

Tenses: future, present, past, imperative 357


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

[d$en-sX]# -a-È*[-a-ven-o*- [d$n- [d*]-ac-dR#[-a-


11186 11199 11208

{C}›Ÿv›sa-pr›pto-bhavati {LCh,L,MV,MSA}madhya dR#- dR#[- dR#n- R#n-


{C}he feels relieved; breath middle; center {C}vivikta-k›rika; {C}viviktatva

[d$en-[dXr^ -d- [d$n-fpz-


11187 11200
isolation; become/make isolated
{C}which brings about detachment; isolatedness
[dX^r- zdX#]- sX^r- sX^rn- {DASI 559.2} madhy›nta-vibh›ga
[d*]-ac-zR^c-d- 11209

Discrimination of the Middle Way and the


let out the breath; exhale
Extremes, attributed to Maitreya (byams pa),
zR^c- zR^c[- R^c- R^c[-
[d$en-zdXr^ -Â%d- 11188
P. 5522, vol. 108
{C}vivicyate
[d$n-fpz-’f-zdX[* - 11201

›n›pana {C}become isolated


exhalation and inhalation of the breath madhy›nta-vibh›ga
[d*]-ac-z[^e- 11210

[d$en-zdXr^ -d- 11189


Discrimination of the Middle Way and the
Extremes, attributed to Maitreya (byams pa), {L}rahogata
zdX^r- zdX^r- dX^r- dX^r- P. 5522, vol. 108 in a solitary place; gone to a solitary place
praŸv›sa
[d$n-fpz-Ì-zeCv* - [d*]-n-
11202 11211

exhalation
dqCv- zeC*v- dqCv[- zeC*v[- [solitude-place]; En-sa-ba; name of a famous
[d$en-N∂r&≈ -dc-dR#- 11190

yogi [also called Lo-sang-dön-drup (blo bzang


[Maitreya's] root text of and [Vasubandhu's]
{C}›Ÿv›sayema don grub)]
commentary on the Differentiation of the
{C}we shall help to recovery Middle and the Extremes (dbus dang mtha’
[d*]-n-a- 11212

rnam par ’byed pa, madhy›ntavibhaºga; P5522,


[d$r- 11191

vol. 108] [solitude-place]; En-sa-ba; a famous yogi [also


called Lo-sang-dön-drup (blo bzang don grub)]
[d$n-[r-fpz-’f-ac-zdX[* -a- 11203
{L}madhya
middle
[d(e- 11213

{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

[d$n-’f-zdX[* -a- 11204

[d$z-# eg$e-o^- 11193

{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

sukh›vatı by the nephew of the space-emanation king


{C}mÒrdhan {GZ 68b.4}
Blissful Pure Land
{C}head; on his head; summits SW added this record
[d*]- 11206

[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*]-a- {GZ 68b.4}


11207
/ 'buld {T}
SW added this record
[d$v-a(- 11196
{LCh,C}viveka; {LCh,MSA,C}vivikta; {C}virakta
[dXr-t]-f- 11216
isolation; solitary place; to be devoid of;
{C,L}daridra solitude
poor sarasvatı
hermit;
{C}poverty (stricken) {C}free from passion; detachment; separation; Sarasvatı
fact that are isolated
[dXrn- 11217

[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

mental contemplation of thorough isolation


{C}d›ridriya {C}geya
{C}offer; present; poor; poverty {C}discourses in prose and verse mingled

Tenses: future, present, past, imperative 358


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

[dXrn-W#n-dNI[-az#-N“-* [dXd# n- [dX-* dc-dX[* -


11219 11230 11240

{C,MSA}geya {LCh,C,MSA}sa˙sth›na {C}bhedayitum (=nivartayitum)


{C}discourses in prose and verse mingled shape dividing; to divide
one of the two divisions of form-source {C}be diverted from
[dXrn-s$]-n$f-h·en-a- 11220

(gzugs kyi skye mched, rÒp›yatana); the


[dX-* dn-p-[[-a- 11241

{C}svara-sampanna other is color (kha dog)


{C}with a melodious voice
[dXd# n-W#-e;$en- {MSA}bheda-bhinna
11231

different through division {T}


[dXrn-x#e- 11221

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

[dX-* el#- 11243

[dXe^ -a- 11233

precious resources; treasure


basis of division
](c-R#-[]-a-en*c-[r$v-[dX#e-dNœ^c-]n! {C}da˚˜a {GD:253} [conceptual] basis of a division
{C}stick; staff; the hollow arm of a lute
bestowing the precious resources of gold and
[dX]* - 11244

silver—the excellence of wealth— ... {GZ


[dXr^ -d- 11234

69a.1} dissention; punishment; trouble


SW added this record [dX^r- zdX#]- sX^r- sX^rn-
[dX]* -dt(n- 11245

{L}ni¯sara˚a
[dXe# -ei*]- 11223

take out; remove; issue forth [dissention-make]; dissention; punishment;


{MV}vasubandhu arise; escape; go forth; banish; expel trouble
Vasubandhu [p.n. of the great Buddhist
[dX-* 11235

[dX]* -f*[-a- 11246

philosopher, author of the AbhidharmakoŸa and


other works]
[dX*! zdX*[! sX*! sX*n-nf-zdX*[! {C}abheda
{PH} give name of non-dissention; no trouble
bheda; {MV}vivecana; {C}vicarati
AbhidharmakoŸa in English? divide; separate; open; differentiate; to divide; {C}undifferentiated; undivided; non-difference
division
[dXe# -a- [dXc* -f-fy#n-i#[-
11224 11247

{C}pass through; explain; wander(s about);


{C}da˚˜a behave; undo; course apart from {C}asa˙bhinna
clubs w-[(e-v-[dX*-]-ei#n-x([- {C}undifferentiated
{C}stick; staff; the hollow arm of a lute
[dXc* -f#-sX[* -a- 11248
when colors are divided, there are two

[dXe# -[dXe^ - env-dz#-[dX*-d-fpz-xn-a-


11225

{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

{GD:253} elements of a division {C}abheda; {C}asa˙bheda; {C}abhinna


{C,MV,MSA}dh›tu undifferentiated; undivided
[dX-* ]- 11237

expanse; sphere; element; space; basic {C}undifferentiatedness; unbroken; not


element when one divides ...; if one divides ... differentiated
{C}world
[dXn* -y*-d- 11250

[dX-* ]-f#-fr-d- 11238

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

[dX[( -a- 11251

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

{C}badly shaped division

[dXr# n-c#e-[dXc* -f*[- {C}distinguish; discriminate; conflict; quarrel; {C}yatna; {MSA}(Ωyat): yateta;
11229

battle; separation; distinction; dissention; {MSA}(Ωgha˛): gha˛am›na; {MSA}(vy›


undifferentiable expanse and basic knowledge breaking up; break; differentiation; divided; Ωyam): vy›yacchate
differences; the one ... the other strive; make effort; make exertion; exertion
[dX*-d-n(-n(z#-[(]-db[-az(!
the meaning of each division is explained{BR}

Tenses: future, present, past, imperative 359


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

zd[-t#r- zd[-ac-dX[* -a- zdc-d-


11253 11265 11275

{L}(Ωgha˛): gha˛am›na; {C}vy›yacchati {MSA}vy›vas›yika {LCh,C,L}jvalana; {C}jvalita; {C}uttapta


striving strive; striving; make effort; making effort burn; blaze up; blaze; catch fire; flaming; fire
{C}when he strives; struggle; makes an effort; {C}burning; splendid; well-purified; refined
zd[-f*[- 11266

exert oneself er-bc-pfn-t[-d[*-d-zdc-dz#-eC(en-n$-zeC(-d-


{MSA}ayatna
zd[-]- 11254
everything that appears comes to assist in the
non-striving; non-effort flaming up of bliss{TGP 34}
{C}vy›yacchati
zd[-f*[-ac- 11267

zd#-C e^r-zu#e-Ø*]-fr(]-a(- 11276


when one strives; when he strives
{C}struggle; makes an effort; exert oneself {MSA}vin› yatna˙
{GD:811} Dri-gung-jik-den-ngon-bo
without striving; without making effort
zd[-a- 11255
(1143-1217), first patriarch of the Dri-gung-ba

zd[-Ì·v-cen-a- branch of the Ga-gyu (bka' rgyud) school


11268

{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

effort {C}pravahati; {MSA}syandana; {C}upay›ti


descend; rain; flow; fall down; move {C}niruttamaka (=vipa˜umaka); {C}vidhÒtaka
zd[-a-y*]-a(n-dÌ·]-a-y*c-dX[* -a- 11256

downward; slope toward {C}worm-eaten; worm-eaten corpse


{C}udyogam ›padyate {C}flow along; approach; submit to; come to
zd$en- 11279

{C}exert oneself; make an effort; make a great


zdd-a- 11270

effort [d$e zd$en! s$e s$en!


zd[-a-[r-dtn-a- 11257
zdd- zddn- dd- ddn- pierce

{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

{C}prone to; flowing along


zd$[- 11280

{MSA}ayatnato jñ›na-prav¸tte¯ dXr-y$d-W#-n*fn-W#-‰X^]-zdd-a-[r-zje-a-


effortlessly engage wisdom; wisdom which
engages effortlessly {T}
the continuum of the mind of enlightenment zd$[! zd$[! d$[! d$[! (to go
descends and drips
dbr-et#-w^-d-eg·-y*c-zddn-ac-en$rn-o*- out)
(1) set aside;or s$! outzd$[! s$n! zs$n!
throw
zd[-a-f*[-ac-pc-ac-zR^c- 11259

(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

zd[-a-dÌ·]-a-y*c-dX[* -a- 11260

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

dN´(f- N´(f- dN´(fn- N´(fn- {C}kevalam; {MSA}kevala


{MSA}vyavas›y›k›ra-bh›vana only; sole; alone; soley [d$v! [d$v! zd$v! s$v!
cultivate the aspect(s) of striving cr-i#[-zdz-l#e-zw(c-d-vn-eC(v-d-gf-R#-y*[-[^- (upa Ωgam): {MSA}upagamayati;
{MSA}upagama
for the sake of only their own mere release
zd[-ac-dX- 11262
offer; present
from cyclic existence{PGP 73}
Thumi, p.160, has: dbul / 'bul / phul
{MV}(Ωyat): yati˝ye
zdz-l#e-fr(]-[ez-l#r- 11273

will strive; will make effort / 'buld {T}


{C}abhinandam›no
zd*dn- 11284

zd[-ac-dXz-( 11263

{C}wholly delighting in
{C}vy›yacchati [dd! zd*dn! sd! s(d!
zdc- 11274

one should strive; you should strive {MSA}par›jaya; {MSA}vinirjaya


(Ωjval): {MSA}jvalate; {MSA}jvalana settle; cause to descend; fall; cast down
zd[-ac-dX[* -[(- 11264

burn; blaze up; blaze; catch fire; flaming; fire


zd*dn-a- 11285

{C}udyogam ›padyate; {MSA}(vy› Ωyam):


vy›yacchate
strive; striving; make effort; making effort [dd! zd*dn! sd! s(d!
exert oneself; make a great effort {MSA}parajaya; {MSA}vinirjaya
settle; cause to descend; fall; cast down

Tenses: future, present, past, imperative 360


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

zd(e- zdXr^ - zdXr^ -i*-d-


11286 11296 11303

[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

zdXr^ -e]n- 11305


{C}›hv›na
zdXr^ -w^rn- 11297

{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

the two, nas and las, are the ablative


zdXr^ -a(- 11306

zdXr- zdXrn- dXr- zdX(rn- particles{Y}


{MSA}bhÒta
zdXr^ -R^c- 11298
to be purified; to be cleansed
ghost
zdX]# - 11291

zdX^r- zdX^r- dX^r- dX^r- zdXr^ -a(-’fn-W#-zu#en-a-Når-d- 11307

[dX^r-! zdX#]! sX^r-! sX^rn! derviative of elements; arisen from elements;


elemental evolute Når- Nå(r- Nårn- Nå(rn-
'bras bu 'byin = (Ωphal): {MSA}phalasi
see: 'byung 'gyur gyi reg bya {MSA}bhaya-prah›˚a (bhÒt›n›˙-)
issue forth; take out; remove; root out
abandon fear of ghosts
zdXr^ -zR^c- 11299

d(en-zdX#]-az#-Nå≈([-a-
zdXr^ -a(z-# e[(]- 11308

deeds which issue forth enhancement{TGP} zdX^r- zdX^r- dX^r- dX^r-


{C}bhÒta-grah›; bhÒta-graha
zdX]# -a- 11292
{C}sa˙bhavati; {C}upapadyati; {C}vartate
demon(s)
arisen; arise
[dX^r- zdX#]- sX^r- sX^rn- {C}those possessed by ghosts
{C}be present; have at one's disposal; exist
potentially; can possibly be; produce; proceeds
zdXr^ -d- 11309
{C}uddharati; {C}janayitrı; {MSA}udbheda
(e.g.: udaka-dh›ra˚a-udbheda); {MV}d›na;
zdXr^ -zR^c-R#-c*e-dX- 11300

{MSA}tshig … 'byin pa = vacana zdX^r- zdX^r- dX^r- dX^r-


issue forth; take out; remove; root out
{C}rescues; pull out; begetter; genetrix zdX^r- zdX^r- dX^r- dX^r- {LCh,MSA}bhÒta; {C}abhutı; {C}sambhava;
{C}bhavati; {MV}prabhavata; {C}upapadyati;
bhauta-spra˝˛avya ; bhautika-spra˝˛avya {C}utpanna; {MSA,MV}utp›da; {MV}utpatti;
zdX]# -ac-zR^c-c(- 11293

tangible object that is a derivative of elements; {C}prasÒta; {C}nai˝kramya; {C}nairy›˚ika;


tangible object arisen from elements; tangible element; arising; creature; arise; come forth;
[dX^r- zdX#]- sX^r- sX^rn- object arisen from the elements; tangible emerge; appear
{C}uddharati object that is an elemental evolute {C}produce; has had; (has been) produced; has
issue forth; take out; remove; root out one of the two divisions of tangible object arisen; raised; appearance (in the world);
{C}rescues; pull out (reg bya, spra˝˛avya); the other is: tangible leading forth; leaving home; (has been)
object which is an element ('byung bar gyur begotten (by); be the offspring of becomes;
zdX]# -ac-dX[* -a- 11294

pa'i reg bya) stands; takes place; occurs; comes about;


source; there can be; possibility; possible origin;
zdXr^ -zR^c-d- 11301
[dX^r- zdX#]- sX^r- sX^rn- make possible
issue forth; take out; remove; root out
zdX^r- zdX^r- dX^r- dX^r- zdX^r-d-vn-n*fn-Nœ≈*-dz#-sX#c-
{C}mire; mud; sink
{C}sa˙bhavati; {C}›gamu; {C}utpatti because mind is produced from the elements
zdXe^ - 11295
arisen; arise ...{LWT 22}
{C}be present; have at one's disposal; exist
zdXr^ -d-y*- 11310

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

Tenses: future, present, past, imperative 361


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

zdXr^ -d-y*]-a(- zdXr^ -dc-R^c-az#-c*e-dX- zdX[* -a-


11311 11321 11328

zdX^r- zdX^r- dX^r- dX^r- zdX^r- zdX^r- dX^r- dX^r- {N}racayati


to separate; open; separate; differentiate{BJ
mah›bhÒta bhÒta-spra˝˛avya
34.4}; opener
great element tangible object which is an element; elemental
zdX[* -ac-dX[* -ac-zR^c-o*- 11329
tangible object
zdXr^ -d-y*]-a(-dl#-a(-[e- 11312

[dX*-d! 1 n! 2 y$! 3 f*! 4 c√^r-! {C}bheda˙ prak˝ipati


zdX^r- zdX^r- dX^r- dX^r- Divisions: (1) earth (p¸thivı); (2) water (›p); (3) {C}causes dissention
{MSA}mah›-bhÒt›ni (catv›ri-) fire (tejas); (4) wind (v›yu)
zdX]( - 11330

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

zdXr^ -dc-zR^c- zdXc( -


11322 11331
zdX^r- zdX^r- dX^r- dX^r-
{C}utth›na
arise; arising; come forth
zdX^r- zdX^r- dX^r- dX^r- vibhut›
{C}utpattito bhavati; {C}utpadyate; {C}niry›ti; fortune; treasure; acquisitions
{C}coming into being
{C}pr›durbhavati; {C}pracarati [v-zdX(c-
zdXr^ -d-f-fy#n-a- 11314
arises; arising; will arise; which is an
leisure and fortune
element{D1}
zdX^r- zdX^r- dX^r- dX^r- zdXc( -‰X-^ 11332
{C}is produced; appear; arises; goes forth;
{C}na utth›na proceeds; circulate; be observed; appears;
spread {MSA}vibhut›-hetu
not arise; non-arising; not come forth
cause of fortune
{C}not coming into being
zdXr^ -dc-zR^c-d- 11323

zdXc( -[r-fp%]-Nå[(≈ -x*-b*n- 11333

zdXr^ -d-f*[-a- 11315

zdX^r- zdX^r- dX^r- dX^r-


zdX^r- zdX^r- dX^r- dX^r- {C}utpadyante; {C}bhavati Nå≈[- Nå≈([- Nå≈[- Nå≈([-
arises; arising; will arise; which is an element {MSA}vibhutv›nucara …#jñ›na
{C}apr›durbh›va; {C}asa˙bhava
{C}is produced; appear; arises; goes forth; wisdom which acts in accordance with [one’s]
not arise; non-arising; not come forth
becomes; stands; takes place; occurs fortune ? {T}
{C}not coming into being; non-manifestation;
unmanifested; impossiblity; make impossible
zdXr^ -dn-dXn-a- zdXc( -a-
11324 11334

zdXr^ -d-x#]- 11316

zdX^r- zdX^r- dX^r- dX^r- {MSA}vibhutva; {MSA}vibhÒti;


{MSA}aupayika; {MSA,MV}sam¸ddhi;
zdX^r- zdX^r- dX^r- dX^r- {MSA}bhÒta-k¸ta {MSA}sa˙patti; {MSA}Ÿli˝˛a;
{C}pr›durbhÒta made with elements {T} {C}sam¸dhyayati; sa˙pad
fortune; treasure; acquisitions
arise; come forth; is arisen
zdXr^ -x([- 11325
{C}get accomplished
{C}(became) manifest; come out of
zdXc( -ac-R^c-t#e- 11335

zdX^r- zdX^r- dX^r- dX^r-


zdXr^ -d-Vµe-f-’fn- 11317

{C}sambhava {C}sam¸dhyate; {C}sam¸dyant›m


zdX^r- zdX^r- dX^r- dX^r- {C}source; there can be; possibility; possible {C}get accomplished; foster
{MSA}Ÿe˝›ni bhÒt›ni origin; make possible
zdXc( -d- 11336

the remaining elements {T}


zdX[* - 11326

{LCh}sa˙panna; {MSA}sa˙patti;
zdXr^ -dz#-dX-* dCe- 11318

[dX*! zdX*[! sX*! sX*n-nf-zdX*[! {C,MSA}sam¸ddhi; {MSA}vibhutva;


{MSA}vibhÒti; {MSA}Ÿli˝˛a; {MSA}aupayika;
zdX^r- zdX^r- dX^r- dX^r- to separate; open; separate; differentiate{BJ}; sa˙pad
opener{BR} fortune; treasure; acquisitions
bhÒta-viŸe˝a
certain [physical] elements zdX^r-zu$e-dXn-an-zdX*[-a- {C}accomplish; succeed; affluence

open by causing insertion and retraction x(-dX[-zdX(c-d-bn-y$r-dz#-er-;e-fy([-a-[r-„^n


zdXr^ -dz#-dX[* -‰X-^ 11319

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

not actually have offerings, washing vases, etc.


zdXr^ -dc- 11320

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}

Tenses: future, present, past, imperative 362


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

zdXc( -dz#-x*-b*n- zdCn- zdCn-d$-Nœ-*≈ d-


11338 11350 11359

{MSA}vibhutva-jñ›na phala {MSA}phalodaya


exalted wisdom of fortune; exalted wisdom of effect; result; fruit production of an effect; produce an effect;
acquisition resultant-birth state
cr-zdCn-
zdXc( -zdCv* - zdCn-d$-Nœ-*≈ dz#-NIf( n-zu$e-
11339 11360
own effect

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

get ex from S h i p 62a SW


added this record
zdCv! zdCv! dCv! dCv! zeC^d- zeC^d- zeC^dn!eC^d- eC^dn-
{MV}apagama; {MV}viŸle˝a; visa˙yoga
zdCn-fy(e- {MSA}phal›bhinirvartana (e.g.:
11352

to be devoid of; free from; lack; separate buddhatva-phal›bhinirvartana)


from {MSA}agra-phala manifestly established effect
highest fruit; highest result
Ø(e-dCv- zdCn-d$-V®- 11362

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

teach/indicate the five effects


phala-stha; phala-sthita
{C}avisa˙yoga
zdCn-d$-y*- 11364

Abider in the Fruit


not devoid of; not lacking; not separate from

zdCn-a$- v¸hatphala; b¸hatphala


11356
{C}undisjoined
Great Fruit
zdCv-d-v-N´d#ç -a- 11343

phala
zdCn-d$-y*-d- 11365

effect
{MV}viŸle˝a-apagama

zdCn-Når^ n- {MV}mah›-phala; v¸hatphala


11357
obstructions to separation
great effect; great fruit; "Great Fruit" (the
zdCv-dz#-dX[* -‰X-^ 11344

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

like a mouse ready to eat the rice, the latter


zdCn-d$-Vøc-zh·-dc- 11368

{C}vivecayati (=vivekayati = parib›heti) being called Mouse Hermitage." { P H }


zdCn-d$- 11358
separate; estrange; disjoin {C}phalopajıvya
{C}dissuade {C}a life-giving fruit
{C,L,MSA,MV}phala; {MSA}phalatva
zdCn-d$-p%]-f(r-z[([-a-x#[-v-dX[* - 11369

zdCv-dc-dX[* -a- 11347


effect; result; fruit

{C}vivecanat›; {C}vivecayati fh]-i#[! 1 dNœ≈*[-dX! 2 s]-e[en-dX! {MSA}s›dh›ra˚a-phalecch›-manasik›ra


separate; estrange; disjoin Definition: (1) that which is produced; (2) that mental contemplation desiring the concordant
{C}dissuade; critical examination which benefits effect

[dX*-d! 1 ’f-Nƒ#]-R#-zdCn-d$! 2 zdCn-d$-p(d- 11370

zdCv-dc-dX[* -az#-h‹e-’fn- 11348

{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

dominant/empowering effect; (3) causally


{C}avirahita concordant effect; (4) personally made effect;
not lacking; not separate from; not free from (5) separative effect
for synonyms and examples see: byas pa

Tenses: future, present, past, imperative 363


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

zdCn-d$-p(d-az#-∑[-ac- zdCn-d$-x([-a- zdC-#


11371 11384 11397

{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

issue forth fruit/effects {T} Approacher to the Fruit{N}


{MSA}na … avahıyate
zdCn-d$-nrn-‰Xn-i#[-fr(]-ac-zeCd^ -a- 11389

zdCn-d$-zdXr^ -d- 11376

not become diminished; non-diminishment


zeC^d- zeC^d- zeC^dn!eC^d- eC^dn-
zdX^r- zdX^r- dX^r- dX^r- zdC-# l#r-zs*v-d- 11402

{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

zdCn-d$-zdXc( -d- 11377

zdCr# - 11403

{MSA}phala-sam¸ddhi {MSA}phalato gotra-viŸe˝a˚a˙


special lineage from the point of view of effect {LCh,C,L,MSA}madhya; {MSA}vimadhyama
acquisition of the fruit
middling
zdCn-d$z-# r(-fhc-y*-d- 11391

zdCn-d$-f-p(d- 11378
{C}middle; medium
{MSA}phal›Ÿcarya
zdCr# -Nœc( -en$f- 11404

p(d!zp(d- zp(d- p(d- zp(dn- greatly marvellous effect


{MV}apr›pte-phala the three middling cycles
zdCn-d$z-# [r(n-a(c-f*[- 11392
not attain the fruit; unattained fruit
zdCr# -e#-y$r-r$- 11405

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 reason madhy›dhim›tra


{MV}ni˝phala {GD:287} reasoning by effects great of the middling
fruitless; non-effect; no effect; without an
zdCr# -e#-zdCr# - 11407

zdCn-d$z-# p*e-a- 11394

effect
madhyamadhya
zdCn-d$-fXr( - phala-y›na
11381

Effect Vehicle middling of the middling


{MSA}phal›nubhÒti this is another name for tantra, because a
zdCr# -a(- 11408

experience an effect tantric practitioner takes the effect state,


Buddhahood, as the basis of her or his {MSA}madhya
zdCn-d$-zj‹]-az#-x(]-o]- 11382

practice {T} middling; middle; the middle


e;$r- zj‹]- d;$r- ;$rn- zdCr# -d-
zdCn-d$z-# [(]- 11395 11409

{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

zeC^d- zeC^d- zeC^dn!eC^d- eC^dn-


{C}avandhya
{MSA}phala-samud›gama
fruitful; having the fruit; existent effect
thorougly established effect
{C}not barren; bear the fruit

Tenses: future, present, past, imperative 364


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

zdC-^ zdCv* -a- zdCv* -d-f*[-az#-[(]-


11410 11420 11425

{C}dh›nya; {C}yav› {LCh,MSA,MV}sa˙bandha; {C}pratibandha; asamgat›rtha


(1) grain [of barley; corn; etc.] {MSA}abhisa˙bandha; {MSA}lalit›; meaningless; unrelated; non-related things
(2) letter {MSA}Ÿli˝˛a(tva); {MSA}sa˙baddha;
{MSA}sahita; {MV}sa˙yoga dXn-a-xr-x#]-v-cr-dl#]-xr-x#]-](-l*n-dX-d-z[#-
{C}corn; barley join; relate; connect; become connected;
e(r-d$-x$rn-zdC^-gf-a- relation; related; relationship ]#-s]-h$]-zev-dz#-sX#c-zdC*v-d-f*[-az#-[(]-x#]-](!
a mere mustard seed sized mass{TGP 81} vn-zdCn-W#-zdC*v-dz#-Ø*]- Since they are mutually contradictory, to say
something is a product and is also nature is a
cr-D√(n-t#-gf-[a(e-az#-h‹e-e#-zdC^-ei*c-d---gf-dË( the base that connects actions with [their] meaningless statement. (k¸takaŸca
effects svabh›vaŸceti
[-a-v- dn([-]fn-W#-h·en-[r-zdC*v-dc-ifn-n$-D√rn-a parasparavirÒddhatv›dasa˙gat›rthameva)
{PH} added meanings [PP,
with respect to expressing the interpretation of
the words, in accordance with as much as with n- "unrelated; meaningless"
my own mind I can figure out{T15.1} through training in conjunction with the based on example
zdC-^ fc- 11411
collection of merit
zdCv* -dc-f-x#]-a- 11426

{L}taila fh]-i#[! ∑([-[*-[r-p-[[-er-l#e


{C}asa˙bandha
oil; oil lamp [*-V“(e-Nødn-W#n-∑([-V“(e-[e(n! non-connection; not joined; unconnected
zdCe^ - 11412
Definition: (1) it is different from that; and (2)
zdCn* - 11427

it must cease by the power of that ceasing


thunder; dragon
[dX*-d! 1 d[e-et#e-zdC*v! 2 [*-dX^r-zdC*v! zdC*! zdC*! dC*n! dC*!
zdCe^ -e#- 11413

Divisions: (1) relation/related in the sense of spread out; enveloped


being one entity (tad›tmya-sa˙bandha); (2)
{C}jÒmÒta See “ 'bre pa ”
relation/related in the sense of arising from that
{C}like thunder
zdCe( -[q(]-a- 11428
(tadutpatti-sa˙bandha)
zdCe^ -e#-N´-ç [dXrn- 11414

zdCv* -az#-[dr- 11421

{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

zdCv* -an-N“e^ -dN®v-i#[- 11422

{C}a˛avı-k›nt›ra
Bhutan {C}wild forest
{MV}sa˙bandha-du¯khat›

zdCf^ -]e- zdCe( -a-


11416 11430
suffering due to connection

zdCv* -d- 11423

smallpox nomad

zdC-* a- {L}sa˙baddha; {C}anubaddha;


zdCe( -f*-b(c-dz#-e]([-a-
11417 11431

{C}avanaddha; {C}baddha; {C}sa˙bandha;


{C}pinaddha {C}agnid›he vartam›ne
zdC*! zdC*! dC*n! dC*! join; relate; connect; become connected; {C}a huge conflagration spreading
spread out; enveloped relation; related; relationship{D2};
zdCr( - 11432
Thumi, p. 180, has: bre / 'bre / bres connectives; related phenomena
/ 'bres {C}connected (with); pursue; joined; contained;
wild yak
bound; tied to; caught in; connection
zdCv* - 11418

[*-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

zdCv* -N´-ç 11419

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

z„^e- z„^e- z„^en- z„^en-


{L}taraºgabhaºga
turmoil and breaking up (of limbs?)

Î(-s$e-a- 11437

pierced (?)

Tenses: future, present, past, imperative 365


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

V∂-d- N∂r≈ - N∂r≈ n-a-f∑*]-az#-x(]-o]-


11438 11451 11459

goiter N∂≈r- N∂≈(r- N∂≈rn- N∂≈(rn- f∑*]- f∑*]- f∑*][- f∑*][-


V∂-^ d-”(n-a- {C}viŸodhana
11439
the quality of knowledge through training {GZ
purify; wash; practice; train; cleanse; clean; 66a.6}
{C}phenapi˚˜a purity; purification SW added this record
{C}mass of foam Nø(r-sX(en-v-[*-z[}-fr-[^-N∂≈r-
N∂r≈ n-a-f-dXn-a- 11460

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

{MSA}sudurjay›; durjay›; {MSA}jıyate


N∂-d- 11441

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

{C}protection; in possession of byang sems 'phags pa'i sa

N∂r≈ -[qz-d- 11453


{C}dhÒta-gu˚a
N∂c- 11442

{C}qualities of an ascetic; ascetic practices


sudurjay›; {MSA}durjay›; {MSA}jıyate
N∂c! N∂(c! N∂c[! N∂(c[! N∂r≈ n-az#-x(]-o]-R#-N“f( -a-f#-dor-d- 11463
du¯kha˙
kindle Difficult to Overcome; Difficult to Overcome
eo^f-f(-N∂c-]n- (fifth bodhisattva ground) eor- eo(r- dor- p(rn-
fifth Bodhisattva ground; for others see: {C}dhÒta-gu˚a-sa˙lekha-anuvarjanat›
through kindling the fierce female{TGP 36} byang sems 'phags pa'i sa {C}the non-abandonment of the austere
N∂v-a- 11443
penances of the ascetic practices
N∂r≈ -d- 11454

N∂r≈ n-az#-x(]-o]-[r-x(-dX[-dNIr^ n-a- 11464

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∂r≈ n-az#-x(]-o]-[r-v*en-ac-N“f( -a- 11465


secret [past of sba, to conceal]
N∂r≈ -dc-dX-d- 11455

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-az#-x(]-o]-x(rn-n$-dË([-a- 11466

N∂r≈ n- 11456

secret [past of sba, to conceal]


dË([- Ë([- dË([- Ë([-
N∂d^ n- N∂≈r- N∂≈(r- N∂≈rn- N∂≈(rn-
11447

{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

Nƒ≈&e-fz#-N∂^dn-zeen-a- purify; wash; practice; train; cleanse; clean;


purity; purification
the stopped up inside of bamboo; a stopped up
{C}err about; run together N∂≈r- N∂≈(r- N∂≈rn- N∂≈(rn-
hollow of a bamboo tube{TGP 40}
{C}uttapta
er-l#e-p%]-f(r-vf-R#n-‰X^[-N∂≈rn-b#r-
N∂-* n*-q(d- 11448
purification; wash; purify; practice; train;
when one has trained the continuum by means purified; cleansed; purifying
movie theatre of the common path...{TGP 44} {C}refined; splendid; well-purified
c√^r-N∂≈(c-N®(]-[^-N∂≈rn-]n-
N∂-( 11449

N∂r≈ n-zdCn- 11468

involving training in wind yoga{TGP 51}


high
N∂≈r- N∂≈(r- N∂≈rn- N∂≈(rn-
N∂r≈ n-N“f( - 11457

fpc-zj‹]-dCe-c#-N∂(-fp(-zj·fn-a-v- fruit of purification


in order to destroy the high, massive mountain {C}dhuta-v¸tta
of extreme conceptions{DASI 552.4} {C}one who has behaved in accordance with
ascetic practices
N∂f( -a(- 11450

N∂r≈ n-a- 11458

gross contravention
large; bulky; big; size {C}dhÒta; {MSA}utt›panat›; {MSA}udagra;
{MSA}vyutpanna
{C}ascetic practices

Tenses: future, present, past, imperative 366


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

N∂c≈ - N∂c≈ -dXr^ -e#-Ì-dz#-w-[(e- N∂]#≈ -a-a(-


11469 11477 11488

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

N∂]#≈ -a-a(-[r-N∂]#≈ -ac-dX-d-[r-v*]-a-a(-’fn-n$-’


11489
associate{BJ}; applied to (with preceding manufactured primary color
la){BJ 41.3} [past of sbyor]
N∂c≈ -f-[r-Vµr^ -d;*[-zyr-l#r-Nå[(≈ - 11478

p-f-ei#n-W#n-[(]-[^-N∂≈c-]n- f-ac-f# -Ø(e-a-


{MSA}d›t¸-deya-pratigr›hak›vikalpana
{C}sa˙gh›ti-pa˛ap›tra-cıvara-dh›ra˚a
the last two [lines] connect it to the meaning
{C}(when) carrying his waist-cloth, robe, and not conceiving of a giver, object given, or
fj[-a-[r-N∂≈c- almsbowl taker {T}
associated with the deeds
N∂]#≈ - N∂]#≈ -a-a(-]#-v(rn-Nå[(≈ -f#-z[([-
11479 11490

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

N∂c≈ -d- 11470

N∂]#≈ -[^-f*[-a- 11480

{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

ak˝a-gata-anus›ra}; {MSA}bandha (e.g.: {C}can be communicated; with na: cannot be


Ÿloka-bandha) communicated {C}d›n›ni dad›ti (vicitr›˚ı)
join; connect; affix; apply; prepare; establish;
N∂]#≈ -d[e- {C}gives various gifts
11481
associate{BJ}; applied to (with preceding
la){BJ 41.3} [past of sbyor]
N∂]#≈ -a-x(rn-n$-N∂r(≈ -d- 11493

{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

yoga thorough purity of gifts/giving


conjunction; association
N∂]#≈ -a-v-d‰X[^ -a- 11494

zR^c- zR^c[- R^c- R^c[-


N∂c≈ -dc-dR#- 11472

{C}dak˝i˚ıya {MSA}p›ra˙para (d›ne-)


{C}worthy of gifts/donations; worthy of give continually
{L}yojanıya
offerings
join; connect; affix; apply; prepare; establish;
N∂]#≈ -a-v-zu$e- 11495

N∂]#≈ -e]n-n$-R^c-a-x#]-](- 11483


associate; joined
united; apply oneself; employ {MSA}d›ne vartante
{C}dak˝i˚ıyat›˙ gacchati engage in giving
N∂c≈ -dc-dX-d- 11473

{C}arrives at/reaches a state where he is


N∂]#≈ -a-v-Ë*n-n$-Nø]( -a- 11496

worthy of receiving gifts


N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[
N∂]#≈ -’f-W#-y*]- 11484

{MSA}prayojya; {MV}yojayitavya; {MV dNø]- Nø]( - dNø][- Nø]( [-


3.16cd}yojya {MSA}d›na-samanuŸ›sti
{MSA}ucca-d›na-prak›ra
should be joined/connected/etc. {T} teach giving {T}
great aspect of giving

N∂c≈ -dc-Nƒ]( -vf-z[*dn-a- N∂]#≈ -a-v-N∂c(≈ -d-


11474 11497

N∂]#≈ -a- 11485

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

N∂c≈ -dXr^ - N∂]#≈ -a-v-n*fn-fif-a-i#[- 11498


11475
noun: giving; gift; present; alms; donation
{C}offerings; that which he bestows
{MSA}d›ne sama-cittatvam
N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[ N∂≈#]-an-v(rn-Nå≈([-„#fn-W#n-d[*- equality of mind with respect to giving
s›˙yogika from giving, resources; from ethics, a good
N∂]#≈ -a-v-n(en- 11499
manufactured{D1} migration

N∂c≈ -dXr^ -e#-[}-# 11476

N∂]#≈ -a-d‰X[^ -a- 11486


{MSA}d›n›di
giving, etc.
N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[ {MSA}d›na-para˙par›
N∂]#≈ -a-v-n(en-a-f-dXn-a- 11500

s›mmyogika-gandha give continually


manufactured odor
N∂]#≈ -a-]#-zdCn-[r-dtn-o*---dX]# - 11487
{MSA}ak¸ta … d›n›di
not perform giving, etc.
{MSA}sa-phala˙ d›na˙ datta˙
bestow a gift together with the fruit [of giving]
{T}

Tenses: future, present, past, imperative 367


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

N∂]#≈ -a-v-n(en-a-v-Ë*n-n$-x#-cr-d- N∂]#≈ -az#-zdCn-d$- N∂]#≈ -dX[* -


11501 11515 11528

{MSA}d›n›dın›m anumodan› {MSA}d›na-phala {MSA}d›t¸; {MSA}d›yaka (e.g.:


joy of giving, etc. fruit/effect of giving vara-gu˚adhana-d›yaka;
sugati-sthiti-d›yaka); {C}prad›t›
N∂]#≈ -a-v-n(en-a-v-N∂c(≈ -d-x#[-v-dX[* -a- N∂]#≈ -az#-zdCn-d$-d[*-d-
11502 11516
giver; giving
{C}bestowal
N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[- {MSA}d›nasya phala˙ sukham
N∂]#≈ -c√dn- 11529
happiness, the fruit of giving
{MSA}d›n›di-prayoga-manasikara˚a

N∂]#≈ -az#-N∂]#≈ -a- 11517


mental contemplation of practicing giving, etc. empowering blessing

N∂]#≈ -a-v-n(en-az#-[(]- 11503

N∂]#≈ -v-fr(]-[ez-x#]-a- 11530


{MSA}d›na-d›na
the giving of giving
{MSA}d›n›di … artha {MSA}d›n›bhirata
N∂]#≈ -az#-x(]-o]- 11518
object/meaning of giving, etc. manifest joy in giving

N∂]#≈ -a-v-n(en-az#-x(]-o]-v-zu$e-a- 11504

N∂]#≈ -v-n(en-a-N´d&ç -a- 11531


{MSA}d›na-gu˚a
qualities of giving
{MSA}d›n›di-gu˚a-prav¸tti
dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-
N∂]#≈ -az#-dnf-a- 11519
engage in the qualities of giving, etc.
{MSA}d›n›di-pratipatti
N∂]#≈ -a-vn-dXr^ -dz#-dn([-]fn- 11505

{MSA}d›n›Ÿaya establish giving, etc.


thought of giving; generous thought
N∂]#≈ -nCe* - 11532
zdX^r- zdX^r- dX^r- dX^r-
N∂]#≈ -ac-dR#[-a- 11520

{MSA}d›na-maya˙ pu˚ya˙ {LCh}homa


merit that arises from giving
dR#- dR#[- dR#n- R#n- burnt offering

N∂]#≈ -az#-d[*-d- 11506

N∂]#≈ -nCe* n- 11533


{C}d›yika
give; giver
{MSA}d›na-sukha
{C}what bestows burnt offering
happiness of giving
N∂r(≈ - 11534

N∂]#≈ -ac-dR#[-a-f-ven-a- 11521

N∂]#≈ -az#-e]n- 11507

{C}dak˝i˚ıya {C}d›t¸ka N∂≈r- N∂≈(r- N∂≈rn- N∂≈(rn-


not a giver; not give {C}Ÿuddhi
{C}worthy of gifts/donations/offerings
{C}donor purify; wash; practice; train; cleanse; clean;
N∂]#≈ -az#-e]n-n$-zR^c-c(- 11508

purity; purification
N∂]#≈ -ac-z[^]-a-x#[-v-dX[* -a- 11522

zR^c- zR^c[- R^c- R^c[- d[*]-zj‹]-R#-de-yen-;[-ac-N∂≈(r-a-v-


{MSA}d›na-cchanda-manasik›ra
{C}dak˝i˚ıyat›m gacchati in order to purify exhaustively the
mental contemplation of the aspiration for
{C}arrives at/reaches a state/condition where predispositions established by the conception of
giving
he is worthy of receiving true existence{PGP 107}
N∂]#≈ -ac-dX-d- 11523
gifts/donations/offerings
N∂r(≈ -d- 11535

N∂]#≈ -az#-s-c(v-o^-sX]# -a-[r-V“]-a- 11509


{L,MSA}deya {MSA}(e.g.: d›t¸-deya)
gift N∂≈r- N∂≈(r- N∂≈rn- N∂≈(rn-
{MSA}d›na-p›ramit›-sahagata {C}pariŸodha
N∂]#≈ -ac-dX[* - 11524
having the perfection of giving purify; wash; practice; train; cleanse; clean;
purity; purification
N∂]#≈ -az#-s-c(v-o^-sX]# -a-v-n(en-a- 11510
{C}d›yaku; {MSA}d›ne … k¸tv› (Ωk¸)
{C}clean
giving
{MSA}d›n›di-p›ramit›
N∂r(≈ -dc-dX[* - 11536
{C}honor
the perfections of giving, etc.
N∂]#≈ -ac-dX[* -a- 11525

N∂]#≈ -az#-s-c(v-o^-sX]# -az#-fpc-R#n-N∂c(≈ -d- 11511


N∂≈r- N∂≈(r- N∂≈rn- N∂≈(rn-
(Ωd›): {C}d›trı; {MSA}dadat; {MSA}d›na {MSA}viŸodhaka
N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[- (e.g.: aiŸvarya-d›na); {MSA}(Ωyam): purify; wash; practice; train; cleanse; clean;
yacchanti purity; purification; one who...
serial training in the perfection of giving
giving
N∂r(≈ -dc-dX[* -a- 11537

N∂]#≈ -az#-s]-x(]- 11512


{C}it bestows

N∂]#≈ -an-[ez-d- 11526


{MSA}d›n›nuŸa˙sa N∂≈r- N∂≈(r- N∂≈rn- N∂≈(rn-
advantage of giving {C}abhi˝yandayati
{MSA}d›na-prıti
purify; wash; practice; train; cleanse; clean;
N∂]#≈ -az#-s$r-a(---z#-’f-ac-Nƒ]# -a- 11513
joy of giving; joy from giving
purity; purification; one who...; the means of...
N∂]#≈ -an-v(rn-Nå[(≈ -„#fn-W#n-d[*- 11527
{MSA}d›na-skandhasya vip›ka˙ {C}softens; irrigates
mature the collection of giving
N∂r(≈ -dX[* - 11538

Nå≈[- Nå≈([- Nå≈[- Nå≈([-


N∂]#≈ -az#-[dr- 11514

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...

Tenses: future, present, past, imperative 368


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

N∂r(≈ n- N∂c(≈ -d- N∂c(≈ -d-f*[-a-


11539 11547 11555

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

devotion; practice; junction; occupation;


N∂c(≈ -d-v-dØ*]-ac-zR^c-o*- 11557

[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

N∂c(≈ -d-vn-dXr^ -dz#-dÌ·]-eCn^ - 11558

N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[-


N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[- prayogani˝˛aphala-manask›ra
{C}niyojayati; {C}prayojayati; {C}yujyate;
mental contemplation that is the fruit of final
N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[-
{C}yojayati; {C}sa˙prayukta;
training effort arising from application
{MSA}prayukta; {MSA}prayoga
N∂c(≈ -d-vn-f#-V“e( -a-i#[- 11559
verb: join; connect; apply; affix; prepare;
N∂c(≈ -d-fpz#-x#[-dX[* - 11549

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

N∂c(≈ -d-a- N∂c(≈ -dz#-N´d#ç -a-


11552 11562

N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[-


N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[- N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[-
the three—preparation, actual [session], end
{MSA}prayogin; {MSA}pr›yogika (e.g.: {MV}prayog›vara˚a
[of session]
kramopalak˝a˚a-pr›yogika; obstructions to application/preparation/training
prativedha-pr›yogika;
N∂c(≈ -dz#-N®]( -[^- 11563
sa˙khyopalak˝a˚a-pr›yogika}
N∂c(≈ -fpz#-zdCn-d$z-# x#[-dX[* - 11545

one who prepares; one who applies


himself/herself
N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[- N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[-
N∂c(≈ -d-dXn-]n- 11553
{MSA}›di-prayogatas
prayogani˝˛haphalamanask›ra
prior to training
mental contemplation that is the fruit of final
N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[-
training
N∂c(≈ -dz#-pdn- 11564

having performed the yoga


N∂c(≈ -fpz#-x#[-dX[* - 11546

N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[-


N∂c(≈ -d-f-x#]-a- 11554

N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[- {MSA}prayogop›ya


prayogani˝˛hamanask›ra N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[- method/technique of training
{C}ayoga
mental contemplation of final training
N∂c(≈ -dz#-fpc-sX]# -ac-n(r-d- 11565

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

Tenses: future, present, past, imperative 369


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

N∂c(≈ -dz#-e]n- N∂c(≈ -vf-d;([-a- N∂v&ç -e[^e-a-


11566 11575 11589

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

N∂eç N∂eç N∂eç n! N∂eç n! D√(-V“]-n$-b#e-N∂ç(-dn-zu$e-f#-dX*[-


N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[- connect; conjoin what intelligent person would not engage with
{MSA}prayoga-vırya delight{DASI 552.6}
effort in training
nC(e-Ì·v-dN“fn-a-[r-N∂çen-]n-
f- 11591

in conjunction with restraining vitality and


N∂c(≈ -dz#-x#[-v-dX[* -a- 11568
exertion{TGP 5} {LCh,C,MSA}m›t¸; {MSA}a- (e.g.: ak¸ta,
N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[- c√^r-N“^[-c#f-[r-N∂çen-]n- etc.); {MSA}na
(1) mother
{MSA}pr›yogika-manask›ra in conjunction with the stages of withdrawal of
(2) particle indicating negative: not; non-; un-
winds{TGP 51}
mental contemplation of training/trainees
---c#f-R#n-f-e(fn-]-f#-Nœ≈*-d-xr-f#]-l#r-
N∂eç -wr- 11577

N∂c(≈ -dc-dX[* - 11569

also, it is not that if one does not familiarize


post office serially, there is also no generation [of clear
N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[- appearance]{TGP 25}
N∂eç n- 11578
{C}niyojayati; {C}sa˙syandayati
training; train; joining; connecting
f-f#-f#]-f*[-[ee-az#-N´ç-
{C}incite to; enjoin (upon); unite with; agree N∂eç N∂eç N∂eç n! N∂eç n! ma, mi, min, and med are the negative
with connect; conjoin words{Y}

f-Nœc( -d- 11592

N∂c(≈ -dXr^ -e#-[e*-d- N∂rç -d$-


11570 11579

bhramara not turned (before){BJ 29.4}


N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[-
bees
f-Nœn*≈ -a- 11593
virtues arising from application in this life
N∂rç -f- 11580

N∂c(≈ -dX[* -a- 11571


{C,MSA}anutpanna; {C,MSA}aj›ta;
{MV}anutpatti
{L}bhramara
N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[- black bee uncreated phenomenon; not produced{N};
{C}niyojana; {C}prayujyati unproduced; non-creation{D1}; non-produced
N∂rç -Ì‹- 11581

training; train; joining; connecting {C}non-arising; unborn; not born


{C}incite to; enjoining; enjoin (upon); makes
f-Nœn*≈ -az#-y(n- 11594
{L}madhu
effort; unite with honey; sweetness
anutpanna-dharma
N∂c(≈ -h$v- 11572

N∂rç -Ì‹z-# c(- 11582


an unproduced phenomenon; uncreated
phenomenon
N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[- {L}madhu-rasa definition of non-produced/created
mode/way of application taste of honey phenomenon (ma byas pa'i chos)

N∂c(≈ -l#r-zd[-a-y*c-Ì·v- N∂]ç -o*-


11573 11583

f-dNœ[*≈ -a- 11595

{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

N∂v&ç -R#-f[^[-a- 11587


(4) supreme mundane qualities
Comment: This is one of the five paths (lam): fallacy of non-pervasion
snake-knot
path of accumulation (tshogs lam); path of
preparation (sbyor lam); path of seeing
N∂v&ç -R#n-er-dc- 11588

(mthong lam); path of meditation (sgom lam);


and path of no more learning (mi slob lam). {C}vy›˜›vakır˚a
among snakes
{C}infested with wild beasts

Tenses: future, present, past, imperative 370


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

f-f∑*]-a- f-eCd^ -]- f-‰Xv-d-


11599 11611 11622

f∑*]- f∑*]- f∑*][- f∑*][- zeC^d- zeC^d- zeC^dn!eC^d- eC^dn- {MSA}ajita


unconquered
{C}ajñ›ta if the reason is not established ...
f-dN´f( n-]- 11623
not known; unknown.
f-eCd^ -a- 11612

{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

not disturbed; not angry dN´(f- N´(f- dN´(fn- N´(fn-


{C}unconfused zeC^d- zeC^d- zeC^dn!eC^d- eC^dn- abh›vana; {C}abh›va
non-meditation; non-cultivation
f-z„^v- 11601
asiddha-hetu
non-established reason; unestablished [reason], {C}absence
{C}abhr›nti a form of faulty reasoning {GD:276}
f-dN´d#ç n-a- 11625

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

f-eCv( -d- 11616

{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

fh]-i#[! cr-e#-N‘r-x$v-v-f-z„^v-dz#-c#e-a! {LCh,C,MSA}aniyata; {MSA}anıtatva;


Definition: an awareness that is non-mistaken zeC(v- zeC(v[- eC(v- eC(v[- {MSA}anaik›ntika
with respect to its appearing object {MV}amukta-muktatva indefinite; not ascertained; non-ascertainment
release of what was not released {C}not fixed (on); one whose destiny is not
f-e#c- 11606

f-dR#n-a- fixed
11618

down there
f-r*n-az#-eo]-h‹en- 11629

dR#- dR#[- dR#n- R#n-


f-e^n- 11607

{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

emerald Female Tibetan siddh› who founded gcod


meditation, which involves offering one's body
zeC^d- zeC^d- zeC^dn!eC^d- eC^dn-
f-›v-d- 11621

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

Tenses: future, present, past, imperative 371


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

f-yen-a- f-È(rn-a- f-Ø(en-Ø(en-


11634 11644 11653

{LCh}alobha; {LCh}vair›ga; {C,MSA}asakta; {C}ak˝ata Ø(en- Ø(en- Ø(en- Ø(en-


{C,MSA}asakti {C}unhurt; not bent {MSA}abodha-bodha
non-attachment; unattached
f-NI]-eCen- 11645
realize what was unrealized

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

isolate factor{PGP]70} {C}anavag›ham›na


not realizing; not cognizing; not understanding
f-eo(en-a- 11647
{MSA}alobh›di {C}without plunging in
non-attachment, etc.
f-dØen-a- 11656
{MSA,MV}vinirmukta {MSA}(e.g.:
f-y[-a- 11636
dharma-dh›tu-vinirmukta); {MSA}(Ωv¸j):
varjayitv›; {MSA}vyatireke˚a (e.g.:
zy[- zy[- y[- y[- dharmat›-vyatireke˚a)
[not-include]; not including; not included
dØe- Ø(e- dØen- Øen- [or]
{C}acchinna
not cut off; not annihilated
within; not included among; except e[en- z[(en- doen!dØen-
{MSA}akalpita
non-analyzed; non-imputed; non-investigated;
{C}with the exception of; except for; apart
{C}not cut apart from; all equally; but; other than; nothing else not designated
than; outside
f-fy#n-a- f-dØ*]-
11637 11657

f-eo(en-ac- 11648

{C}abh›va; {C}asa˙vidyam›na; {C}asat; {C}an›gami


{C}asattva {C}sth›payitv›; {C}anyatra; {MV}vin› not depending upon
is not; non-; not [not-include]; not including; not included {C}without resorting to
{C}absence; which does not exist; non-existent; within; not included among; except
f-dNø]- 11658
since he has not got; absent; what is not (there); {C}with the exception of; except for; apart
it is not; non-beingness; has no real being from; all equally; but; other than; nothing else
than; outside dNø]- Nø]( - dNø][- Nø]( [-
f-fy#n-a-xr-[e-a-i#[- 11638

{MSA}anupadeŸa
f-eo(en-ac-[*-f-x#]-a- 11649

{C}asadbhÒtat›; {C}n›stita not teach; non-teaching; not indicate;


non-beingness non-indication
{C}sth›payitv›
{C}unreality
f-pe-o^- 11659
not including; not included within; not included
among; except
f-dË*[- 11639

{C}with the exception of; except for; apart {C}samanantara


{MSA}asa˙pramo˝a from; all equally; but; other than; nothing else immediately/right/just after;
than; outside immediately/right/just before [depending on
non-forgetfulness
context]
f-eo(en-ac-el]- 11650

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}akha˚˜a; {C}acyuta; {C}anupahata; eor- eo(r- dor- p(rn- {MSA}apratihata


{C}anup›hatu {C}apak˝i; {C}amukta non-obstructive; not an obstacle
non-degenerated; undefiled; unspoiled not give away; not send; not let go
f-p(d- 11662

{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

Tenses: future, present, past, imperative 372


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

f-p(d-ifn-a- f-[[-a- f-z[}n* -az#-x(]-o]-


11663 11676 11686

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

f-p(d-a- upakleŸa): (1) belligerence (khro ba,


11664

krodha); (2) resentment ('khon 'dzin,


upan›ha); (3) concealment ('chab pa, {C}na-pu˙saka; pa˚˜aka
p(d!zp(d- zp(d- p(d- zp(dn-
mrak˝a); (4) spite ('tshig pa, prad›sa); (5) lacking “normative” maleness; eunuch
{C}apratilambham›na; {C,MSA}apr›pti;
jealousy (ır˝y›); (6) miserliness (m›tsarya); {C}neuter
{MSA}apr›pta
(7) deceit (sgyu, m›y›); (8) dissimulation
f-](c-d- 11688
not obtain; not attain
(g.yo, Ÿ›˛hya); (9) haughtiness (rgyags pa,
{C}not acquiring; without attainment;
f-[[-a-x#[-v-dX[* -a- 11677
non-attainment {C}abhr›nta; {MSA}abhr›ntika
[not-mistake]; non-mistaken; unerring;
f-p(n-ac-Når( -d- 11665
{MSA}aruci-manask›ra without error; without mistake
mental contemplation of non-faith {C}non-illusion; non-error
Når- Nå(r- Nårn- Nå(rn-
f-[}rn-ac- h‹e-zsC[-eCrn-n$-f-](c-et*n-
11678

{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

[low-limit]; the least; low limit; at the least anopata; anavatapta


{MV}avitatha-tathat›
[name of a lake]
f-fpz#-fhfn- 11667
non-mistaken suchness
f-z[}n# - 11680

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

Når- Nå(r- Nårn- Nå(rn-


{MV}(ΩpaŸ): apaŸyat
{MV}(pra Ωhan): aprah›ya
when not seeing; unseen; not seeing z[}*n!z[}*- z[}*n!z[}* -z[}*n- z[}*n- non-abandoning; when not abandoning
{C}anupakli˝˛a
f-fp(r-d- 11670

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

{C}imperceptible; not seeing; unable to see {MV}aprah›˚a; {MV}avih›ni


non-abandoning; non-abandonment
f-[e- z[}*n!z[}*- z[}*n!z[}* -z[}*n- z[}*n-
11671

f-Nå[≈ -a- 11693


{C}amiŸra; {C}asa˙sarga;
{MSA,MV}aŸuddha; {MV}aŸuddhi {C,MSA}avyavakır˚a; {MSA}avyavakira˚a;
impure; not pure; not purified; impurity {C}asa˙kır˚a; {C}asa˙s¸˝˛a; Nå≈[- Nå≈([- Nå≈[- Nå≈([-
{C,MV,MSA}›ve˚ika; {C,MSA}kevala;
f-[e-a- {MV}anuprayoga; {MV}nopayoga
11672
unmixed; unshared
{C}exclusive; not connected; uncontaminated; not practice; not enjoy; not make use of;
{C}aŸuddhi non-practice
exclusively; not submerged (in the wanderings
impure; not pure; not purified; impurity through); non-commingling; uncontaminated;
f-Nån(ç -az#-d[e-i#[- 11694

peculiar to; special; complete


f-[e-a-[r-[e-a-x#[-v-dX[* -a- 11673

{MSA}aprapañc›tmaka
f-z[}n* -a-v-[f#en-a- 11684

{MV}aŸuddhi-Ÿuddhi-manask›ra nature of non-elaboration; non-elaborated


mental contemplation of impurity and purity; essence
impure and pure mental contemplation
z[}*n!z[}*- z[}*n!z[}* -z[}*n- z[}*n-
f-s*dn-a- 11695
{MSA}vibhinn›lambana
f-[e-a-[r-[e-az#-e]n- 11674
unmixed object of observation; unshared
{MSA}ajita
object of observation
{MV}aŸuddha-Ÿuddh›vasth› not gone
f-z[}n* -az#-y(n-dt(-d‰X[- 11685
abide in impurity and purity; impure and pure
f-sX]# -ac- 11696

place/abode
z[}*n!z[}*- z[}*n!z[}* -z[}*n- z[}*n-
f-[e-f#]- {C}anadhigamya
11675

eighteen unshared qualities not gone; not having gone


{MSA}na … aŸuddha {C}before they have reached
non-impurity; not impure

Tenses: future, present, past, imperative 373


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

f-sX-* d- f-dCv-dc-Ë*n-n$-zdCv* -dn- f-[f#en-az#-Øen-xr-[e-


11697 11708 11719

{C}aviprayojana {C}citta-›nantaryat›-virahita [f#en- [f#en- [f#en- [f#en-


non-distinction; non-differentiation {C}while giving no opportunity to thoughts of samyag-anupalabdhi-hetu
{C}non-separation another kind
a correct non-observation sign

f-zsC[- f-zdCv* -
11698 11709

f-Ïn- 11720

{C}alabhantu {C}asa˙sarga; {MV}viyoga


{C}ak˝ata
not meeting; not connecting; non-connection not related; unjoined; not connected
{C}unhurt; not bent
{C}without having found {C}no contact
f-Ï(rn- 11721

f-dXn-a- f-N∂r≈ n-
11699 11710

Ï(r- Ï(r- Ï(rn- Ï(rn-


{C}akaritva; {MSA}ak¸ta N∂≈r- N∂≈(r- N∂≈rn- N∂≈(rn-
not made; not created; not done {MV}avimoha
{MSA}ak¸ta
{C}not having been furthered; not painted in non-obscuration; non-delusion
not practiced/washed/purified/trained
Comment: See ma byas pa'i chos.
f-Ï(rn-a- 11722

f-f- 11711

f-dXn-az#-y(n- 11700

{C,MSA}dh›trı Ï(r- Ï(r- Ï(rn- Ï(rn-


ak¸ta-dharma {C}nurse {MSA}asa˙mÒ˜ha
unmade phenomenon; uncreated phenomenon non-obscuration; non-delusion
f-f*n-[r-s-f*n-ei#-ez#-cdn-d[^]-h$]-y[-W#- f-Nƒ[-a-
11712

fh]-i#[! f-Nœ≈*n-az#-y(n! 11723

Definition: unproduced phenomenon


{MSA}anindit›
Comment: Illustrations are (1) object of {C}y›vad › saptamam (-asya Ad)
knowledge (shes bya); (2) the two: m›t›mahapit›mahayugasya not low; not lower
permanent and functioning thing (rtag dngos (m›t›pit¸-yugasya)
f-Nƒ]# - 11724

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

zdX^r- zdX^r- dX^r- dX^r- prefer/zeal/imagine


{C}lack of firm belief until this is completed
{C}anutp›dita; {C}asa˙bhÒta

f-f(n-a- 11716
non-arisen; not come forth; not appear
f-hc-dc-v- 11729

{C}not produced; not come into being; not


come about; impossible; not really existing f(n- f(n- f(n- f(n- until this is completed
{MSA}anadhimukta; {MSA}anadhimukti
f-dX]( - f-h·en-a-
11705 11730

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

having attained {C}concord

f-dCv-d- [f#en- [f#en- [f#en- [f#en-


11706

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

Tenses: future, present, past, imperative 374


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

f-Ô·en- f-;[- f-e;#en-


11733 11742 11748

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

consciousness (zin pa'i 'byung ba las gyur pa'i


f-l^en-a- 11737

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

dNø]- Nø]( - dNø][- Nø]( [-


f-l^f-a- 11738

anup›tta-mah›bhÒta-hetuka-sattv›khya-yaŸa- {MV}an›gato 'dhv›


Ÿabda future time; the future
zu$f- zu$fn- l^f- l^fn-
pleasant articulate sound arisen/derivative
f-x#]- 11754
{C}anadhy›panna; {C}anavalına; {MSA}alına
from elements not conjoined with
non-discouragement; non-slackness consciousness {MSA}na
{C}not having violated; uncowed

f-l^f-az#-v$n-[r-re-[r-x#[-W#-vn-W#-fpz-[ f-;#]-az#-zdXr^ -d-vn-R^c-az#-n*fn-t]-[^-f#-


11745
is not; not being
11739

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-;#]-az#-zdXr^ -d-vn-R^c-az#-n*fn-t]-[^-Nø]( - f-x#{TN}abhÒta-parikalpa


]-q^]-Ø(e- 11755
with his body, speech, and mind 11746

f-l*]- 11740

{C}asakti az#-N´-ç f#-NI]-a- unreal imputation


non-determination; non-adherence; dNø]- Nø]( - dNø][- Nø]( [-
non-conception anup›tta-mah›bhÒta-hetuka-sattv›khya-ayaŸa
-Ÿabda
{C}absence of attachment
unpleasant articulate sound arisen/derivative
f-l*]-a- 11741
from elements not conjoined with
consciousness
{MSA}alına
f-;#]-az#-zdXr^ -d-vn-R^c-az#-n*fn-t]-[^-f#- 11747
non-determination; non-adherence;
non-conception
Nø]( -az#-N´-ç f#-NI]-a-
dNø]- Nø]( - dNø][- Nø]( [-
anup›tta-mah›bhÒta-hetuka-asattv›khya-ayaŸ
a-Ÿabda
unpleasant inarticulate sound arisen/derivative
from elements not conjoined with
consciousness

Tenses: future, present, past, imperative 375


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

f-x#]-[ee- f-cdn- f-ven-az#-eCrn-n$-fy#z-(


11756 11765 11776

{LCh}paryud›sa-prati˝edha; paryud›sa; [low-class]; low class; vulgar {C}sa˙khy›m gacchati (=vyapadeŸa˙


ni˝edha {GD:371} gacchati)
f-c#e-p#dn-a(- 11766

affirming negative; affirming negation; {C}comes to be styled/called; come to speak of;


nominally bound negation {GD:371}; exclusion makes sense to say; derives his name from; be
{C}avidya-pa˛ala
{GD:371} reckoned among; is called
{C}the covering of ignorance
[dX*-d! 1 cr-l*n-dË([-az#-N´çn-cr-e#-zsrn-dXc- f-vrn-a- 11777

f-c#e-a- 11767

R^c-az#-y(n-el]-N´ç&d-a-[r(n-n$-zs*]-az#-f-x#]- without rising


{LCh,C,MSA,MV}avidy›; {MSA}avidya; ajñ›na
[ee 2 cr-l*n-dË([-az#-N´çn-cr-e#-zsrn-dXc- [not-know]; ignorance c√^r-f-vrn-ac---
R^cIllustration:
-az#-y(n-el]-N´ ç&d-a-b^en-v-zs*
mountainless ]-az#
plain (ri med-f-x#
pa'i]-[ {C}misconception; misconceiver; without the winds rising ...
thang) misapprehension; misapprehender; nescience
f-v$n- 11778

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

affirming negative other-eliminator and being {C}misconception; misconceiver;


ultimately able to perform a function misapprehension; misapprehender; nescience
definition of factual other-eliminator that is a f-v$n-
f-c#e-az#-q^]-N∂c(≈ - 11769
specifically characterized phenomenon (don {LCh,C,MSA}aŸe˝a; {C}nikhila; {MSA}ni¯Ÿe˝a
rang mtshan gyi gzhan sel) [not-remain]; without exception; none
N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[- remaining; complete; entirely; without
f-x#]-[ee-[r-f*[-[ee- 11758

thorough enwrapment of ignorance residue; all; all of; no exception


paryud›sa-prati˝edha-prasajya-prati˝edha {C}whole; entire
f-c#e-an-dN√[-a- 11770

affirming negative and non-affirming negative zsen-az#-c#en-t]-f-v$n-q^]-dgv-o*!


the two divisions of negative (dgag pa, polluted by ignorance Having sought out all those of the lineage of
prati˝edha) Superiors without exception, {GZ 68b.7}
f-c$r-zR^c- 11771

f-x#]-](-l*n-;*c-]- 11759

f-v$n-ac- 11780

{MSA}no hiti vadet


zR^c- zR^c[- R^c- R^c[-
{L}nikhila; {L}nirayaŸe˝a; {C}k›rtsnya;
vilayam; upaiti; nayati; pray›ti; pr›pu˚ati;
if [someone] should say “it is not” ... {T} {C}ni¯Ÿe˝a
{C}vrajati
[not-remain]; none remaining; complete;
f-x#]-a-[*- unsuitable
11760

entirely; without residue; all; no exception;


f-c$r-dc-dXn- 11772
without exception
{MV}anya (tad-)
{C}whole; entire; without remainder; full
the not-being {T} {MSA}dÒ˝ita
f-v$n-ac-w*en-a- 11781

unsuitably done {T}


f-x#]-a-vn-v(e-a- 11761

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-v$n-ac-Når( -d- 11783

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

lose (completely); forsake entirely


{MSA}m›t¸-›di-s›dharmya
disagreement; disparagement
f-v$n-ac-fj[- 11784

concordant phenomena, mother and so forth


eCen-l*n-a-f-crn-az#-h‹e-o^-N‘r-d- entirely removed
"Renowned" appears to be a word of
disagreement{LWT 150}

Tenses: future, present, past, imperative 376


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

f-v$n-f#]- f-mΩ- fr-[^-dX[* -a-


11785 11796 11809

{MSA}na … aŸe˝a˙ mah› {C}bahulı-kara˚at›


not entirely; not all of [transliteration of Sanskrit word—mah›] great {C}making much of

f-v$n-b#r-v$n-a-f*[-a- f-Eµ-Û# fr-[}e-]-


11786 11797 11810

aŸe˝a-anavaŸe˝a {C}maghı if there is too much


all without remainder; entire without {C}name of an herb; a cure for all poisons
fr-a(- 11811

remainder
f-m*- 11798

get Eng and ex from S h i p {C,MSA}bahu; {C}p¸thu; {C}b›hulya;


[STTS] water buffalo {MSA}prabhÒta; {MSA}bahutva;
{MSA}vi˝ada; {MV}bahuvidha
f-v$n-b#r-v$n-a-f*[-ac- fr-
11787 11799
many; much
{C}great; enormous; plenty of; big
{C,L}bahu; {C}p¸thu; {MSA}vipula
f-v$n-b#r-v$n-a-f*[-a- [dr-fr-i^r-e#-∑[-ac-
many
{C}niravaŸe˝am anavaŸe˝am
{C}much; very; all; long; very much; broad; differences in the number of
entirely without remainder
vast; large empowerments{TGP 4}
{C}all that quantity without exception or
compare: du ma, many; abundance
fr-dq^c-d- 11800
remainder

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

f-v(e-a- one of the eighteen Vaibh›˝ika sub-schools


11788
{C}magnitude; abundance
{T}
fr-a(-’f-a- 11813

{MV}aviparyaya; {MV}avipary›sa
fr-i^r- 11801

non-mistaken; non-reversed {MV}bahuvidha

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

non-mistaken suchness {MSA}bahu-mukha


{C}non-falseness
dNø]- Nø]( - dNø][- Nø]( [- many doors

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

many teachings {L}vaŸita


{C}anupacita; {MSA}asa˙bh¸ta;
fr-[^-p(n-a- 11805
powers [especially the group of ten powers
{MSA}asa˙bh¸ti that accrue to a Bodhisattva of the tenth
non-accumulated; not accumulate; {L,MSA}bahuŸruta; {MSA}b›huŸrutya; ground (sa, bhÒmi)]; sovereignty
non-composite {C}bahuŸrutya Check entry. It's not supposed to
{C}one who has not collected {C}very learned; has heard much; to learn
be mnga' ? {T}
much
f-dN√rn- 11794

f]-re- 11818

fr-[^-e]n-a- 11806

dN√r- N√r-!N√(r- dN√rn- N√(rn- {LCh,N}upadeŸa


{MSA}bahula-vih›rin; {MSA}bahula-vih›rit›
{MSA}(Ωy›c): ay›cam›na quintessential instruction; precept; religious
many abodes; person with many abodes
not not advice; instruction; instructions; direct speech
ask/beg/collect/gather/raise/inspire/excite/arou
fr-[^-e]n-ac-zR^c- 11807

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

Tenses: future, present, past, imperative 377


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

f]-re-e#-‰X[^ - fc-f*z-# [a*- f#-Nœ-*≈ d-x#-d;([-a-i#[-


11819 11831 11841

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

N´ç-e]n-W#-dnf-eo]-f]-y[-[^-l#-e]n-N´ç&d-v- {L}anutpatti-dharma-k˝›nti; {C}anutpattike˝u


dharme˝u k˝›nti;
calm abiding is achieved in the concentration of {C}m›t¸-jñat› (=m›treyat›) {MSA}anutpattika-dharma-k˝›nti
abiding in sound and below{TGP 5} cognize as mother forbearance/patience/tolerance/endurance
see also: yan chad, ... and below {C}honoring mother with respect to the doctrine of non-production
{C}patient acceptance of non-arising dharmas;
f]-b*v- f#-
11821 11836

patient acceptance of dharmas which fail to be


crystal na; {C}manu˝ya; {C}nar›; {C}puru˝a; produced
{C,MSA}m›nu˝a; {MSA}jana; {MSA}n¸;
f#-Nœ-*≈ dz#-y(n-v-d;([-a-p(d-a- 11844

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

this man is good


gh¸ta
[dX*-d! 1 E√#r-dl#z#-f#! 2 E√#r-sC]-d‰X[-W#-f#! dgv- zh·v!zh°v- dgv- h·v[-
(1) butter; ghee {MSA}anutpatti-dharma-k˝›nti-parye˝˛i
(2) as (one's) mother Divisions: (1) men of the four great continents;
thoroughly seek/investigate/examine/research
see: mar shes (2) men of the eight smaller continents
forbearance/patience/tolerance/endurance
f#-dqC-d- 11837
with respect to the doctrine of non-production
fc-R#-NIr# -w^- 11825

f#-Nœ-*≈ dz#-fpc- 11846

{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

not produced; unproduced; non-production


fc-y*]- 11827
{C}unborn; not born
p(d!zp(d- zp(d- p(d- zp(dn-
f#-Nœ-*≈ d- 11839
cook {MSA}notpatti-k˝›nti
attainment of
fc-f*- 11828
{C}anutpattika; {C,MSA,MV}anutpatti
forbearance/patience/tolerance/endurance
{C}(=anutp›da); {C}anutp›da; {MV}notpatti
{C,MSA,MV}dıpa; {MSA}pradıpa; with respect to non-production
not produced; unproduced; non-production
{MV}pradyota
f#-Nœ[*≈ -a- 11848
{C}(which) fail to be produced; no(n)-genesis;
[butter-fire]; butter lamp; lamp the unproduced; was never produced

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

{C}dıpaºkara p(d!zp(d- zp(d- p(d- zp(dn-


Dıpaºkara [p.n.of a Buddha] {MSA}anutpattika-dharme˝u k˝›nti˙ pr›pt›¯
attain forbearance with respect to the
doctrine of non-production

Tenses: future, present, past, imperative 378


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

f#-Nœn*≈ -a- f#-w(f-a- f#-er-c(-


11850 11861 11871

{C}anutpanna {LCh,MSA}ak˝a˚a {C}m¸taka˙ manu˝ya (=m¸ta-Ÿarıra)


non-produced; non-created; unproduced non-leisure {C}corpse
{C}bad moment; bad rebirth
f#-Nœ-(≈ d- f#-e^n-
11851 11872

f#-w(f-ac-R^c-a- 11862

{MSA}akhinna; {MSA}akheda; {C}agauravatva


{MSA}akheditva; {MSA}anudvega {C}ak˝a˚a-pr›pta non-humility; disrespect
non-aversion; non-agitation; non-depression non-leisure {C}lack of respect

f#-Nœ-(≈ dc-dX-d- 11852

f#-e(r- 11873

{C}bad moment; bad rebirth; (one who has)


{MSA}akheda chosen/acquired unfortunate rebirths {C}sa˙lıyate
object of non-aversion; will not be averse
f#-∑*c-d- not high
11863

{C}becomes stolid; despond; is cowed


f#-Nœeç - 11853

{C}an›ropanat›
f#-e(n-a- 11874

{C}not put on (a burden)


Nύe- Nύe- Nύen- Nύen-
f#-fwn- {C}nirupalipta
11864
{MV}atr›sa
non-fear; not frightened unsullied; uncovered; unpolluted
{C}avidu; {MV}akauŸala; {MSA}abudha {C}free from all stains
f#-Nœeç -az#-‰X-^ i#[- 11854
not wise; unwise
f#-e(n-ac-zR^c- 11875

{C}unlearned; unskilled; careless; unintelligent


Nύe- Nύe- Nύen- Nύen-
f#-fwn-a- {C}anulipyate
11865

{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

{C}unlearned; unskilled; careless; unintelligent


Nύe- Nύe- Nύen- Nύen-
f#-f∑*]-a- {MSA}arati
11866

{MV}anuttrasta-m›nasa unhappy; non-joyous


non-fearful mind f∑*]- f∑*]- f∑*][- f∑*][-
f#-[ez-d- 11877

f#-Nœeç -ac-dX-d- {C}avidita


11856

not known; not know {C}apriyatatva; {MSA}atu˝˛i


Nύe- Nύe- Nύen- Nύen- {C}not felt unhappy; non-joyous
{MSA}uttr›sa (an-) {C}unpleasing(ness)
f#-z„^en- 11867

object of non-fear; will not be fearful


f#-[ez-d-x#[-v-dX[* -a- 11878

z„^e- z„^e- z„^en- z„^en-


f#-dNœ[&≈ -a- 11857

{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

dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ -


f#-[e*- 11880

{C}anutp›dana (=anutpadana?); {C}anutp›da;


{C}anutp›dayati z„^e- z„^e- z„^en- z„^en-
{C}akopya-dharma {C}aŸubha; {C}akuŸala
non-produced; not generated; unproduced;
undisturbed subject non-virtuous; non-virtue
non-production
{C}steadfast in character {C}repulsive; unwholesome; foul; impure
{C}non-arising; prevent from ever arising

f#-[e*-d- 11881

f#-dNœ[(≈ -a- f#-z„^en-a-


11859 11869

{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

Tenses: future, present, past, imperative 379


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

f#-[e*-dz#-eCe( n-a(- f#-zR^c- f#-r(fn-i#[-


11882 11895 11905

{MSA}akaly›˚a-mitrat› zR^c- zR^c[- R^c- R^c[- {C}at¸ptat›


non-virtuous friend non-satisfaction; unsatisfied; non-satiation;
{C}avik›ra; {MSA}avik¸ti-gamana
insatiable
f#-[e*-dz#-dt$z-# vn-W#-vf- 11883
immutable
{C}never get tired of (desire)
{C}without modification
{C}daŸa-akuŸala-karmapath›
f#-r(fn-a- 11906

f#-zR^c-d- 11896

the path of ten non-virtues


{C}ten ways of unwholesome action {C}at¸ptat›
zR^c- zR^c[- R^c- R^c[- non-satisfaction; unsatisfied; non-satiation;
f#-[e*-dz#-y(n- 11884

{C}avik›ra; {MSA}acañcal›; {MSA}avik›rit›; insatiable


{MSA}d¸˜ha {C}never get tired of (desire)
{MSA}akuŸala … dharma
immutable
non-virtuous phenomena; non-virtuous
f#-frz- 11907

{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

does not have [honorific for, not possess]{BJ


{MSA}akuŸala-dharma-h›ni zR^c- zR^c[- R^c- R^c[- 69.3}
abandon non-virtuous {C}avipari˚›ma-dharma;
f#-fr(]- 11908

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

zR^c- zR^c[- R^c- R^c[-


f#-[e(n-a- 11887

the immutable great bliss {C}avar˚a


{C}vaiyarthya not praise; non-praise
f#-zR^c-c(- 11899

not necessary; need not; no need to {C}colorless; no outward appearance


{C}no need for
zR^c- zR^c[- R^c- R^c[- f#-t(c-Nƒ-ç d- 11910

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

{C}ak¸ta {C}garrulous; foolish talk


{C}not done; not made
f#-V†e( -f*[- 11911
{C}asa˙v›sa

f#-zev-d- {C}one does not meet with; non-intimacy


11889

an›gamya
f#-‰X-^ d- 11901

{MSA,N}aviruddha; {C}avirodhika; not-unable


{MSA}avirodha
f#-V†e( n-f*[- 11912

non-contradictory{N} ‰X^- ‰X^- ‰X^- ‰X^-


{C}which does not obstruct the immobile; the inanimate [i.e. that which {LCh}an›gamya
does not move about] not unable
f#-ze^v- 11890

f#-N´v^ -d- 11902

f#-yen- 11913

{C}(na) spandate (=syandate?)


non-vacillating; not vibrating {C}aprakampya {C}anadhyavasita; {C}ni¯sa˙gat›;
{C}unshakeable {MSA}sakta (na-)
f#-ze(- 11891

non-attachment; non-desire
f#-dN´f( -ac-dX[* - 11903

{MSA}anavabodha {C}not bent on


not understand; non-understanding dN´(f- N´(f- dN´(fn- N´(fn-
f#-y*-d- 11914

{C}vibh›vayati
f#-ze(-d- 11892

not practice meditation; not cultivate {C}av¸h›; av¸ha


{MSA}anavasa˙bodha {C}annihilate (by meditation); undevelops; Not Great
not understand; non-understanding develops to the end; has insight into
f#-y(e- 11915

f#-ze(r-d- f#-dN´c&≈ -d-


11893 11904

not sufficient
{C}anavalınat› dN´≈&c- N´≈&c- dN´≈&c[- N´≈&c[- f#-y([-a- 11916

{C}uncowedness; remains uncowed {C}akupya


{C}an›cchedya
f#-ze(r-d-i#[- 11894
not transform; unchanging; not affect; not
control not cut off
{C}anavalınatva {C}'of genuine gold'; 'stand up to any test' {C}uninterrupted; indestructible
{C}absence of despondency

Tenses: future, present, past, imperative 380


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

f#-zy[-a- f#-dË*[- f#-fif-[r-fif-a-


11917 11927 11937

{L}samitam {MSA}mo˝at› (a-) {C}asama-sama


not cut off; unexplained not forgetting; non-forgetfulness{DK 5.9} non-similar and similar; similar to what is
come together; assembled; complete; joined dissimilar
f#-dË*[-a- 11928

{C}(equals the) unequalled; incomparable


f#-zy#-d- 11918

{LCh,MSA}asa˙pramo˝a; {MSA}asa˙mo˝at›
f#-fif-a- 11938

{MV}amara˚a not forgetting; non-forgetfulness


non-death; not deat {C}visamat›; {MSA}avi˝ama; {MSA}asama
f#-dË([- 11929

non-sameness; not the same


f#-fu*[- 11919

{C}moving incomparably; inequality;


dË([- Ë([- dË([- Ë([- unevenness; absence of (a state of) sameness
f#-fu*[-a- {MV}anud›h›ra
f#-fif-a-[r-fif-a- 11939
{MSA}adhiv›san›; {MSA}mar˝a˚a; not state; non-statement; not indicate;
{MSA}sahana non-indication
{C}vi˝ama
obdurate inexpressible
non-similar and similar; similar to what is
bÛW-p%d-az#-l#r-f#-fu*[-W#-zu#e-Ø*]-R#-wfn-z[#- f#-dË([-a- 11930
dissimilar
Sh›kyamuni's [Buddha-]field—this obdurate {C}(equals the) unequalled; uneven (e.g.:
world-system dË([- Ë([- dË([- Ë([- citta); not the same; unequal; at variance;
{C}avaktavya unlawful; difficult; incomparable
f#-fu*[-a- 11920

not state; non-statement; not indicate;


f#-fi*n-ac-dX[* -ac-zR^c-c(- 11940

non-indication
f#-fu*[-
{C}inexpressible {C}vir›gayati
{MSA}adhiv›san›; {MSA}mar˝a˚a;
displease; not pleased
{MSA}sahana
f#-ifn- 11931

obdurate {C}become estranged; turns back on; pleases


{C}acyuta; {L}aparih›n- permanently
bΩW-p%d-az#-l#r-f#-fu*[-W#-zu#e-Ø*]-R#-wfn-z[#- unspoiled; undefiled; uncorrupted;
f#-NI]- 11941

Sh›kyamuni's [Buddha-]field—this obdurate undegenerated


world-system {C}never diminish; never lose again; {MSA}ayaŸas; {MSA}ayaŸasvin
imperishable
f#-zu#e-a- unpleasant; non-fame; non-glory
11921

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#-zu#en-a-N∂]#≈ -a- 11924

not think; non-consideration; not imagine


{C}ayatna {C}disregard; not think of
abhaya-dana
{C}without any exertion/effort
f#-NIf-an-d;([-a- 11946
bestowing protection{VM}

f#-fif- 11936

ck Skrit d;([- d;([- d;([- d;([-


{C}atulyat›; {C}asama(tva) {C}adhiv›sana
f#-zu#en-a-dl#- 11925
non-sameness; not the same patience/forbearance/endurance/tolerance
{C}moving incomparably; absence of (a state through not thinking [about it]
four fearlessnesses of) sameness {C}forbearant thought; forbearance; tolerance
f#-zu$e- 11926

{MSA}av¸tti
non-engagement; non-entry; does not apply{BJ
53.2}

Tenses: future, present, past, imperative 381


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

f#-dNIen-a-dË([- f#-Ø(e- f#-Vø-d-


11947 11957 11968

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

{C}disregard; not perceiving; one does not see


{C}non-thought; not discriminating;
{C}apary›panna non-discrimination
f#-Vø-dc-dÌ·]-zeCn^ - 11969

not included; unincluded


f#-Ø(e-’f-ac-f#-Ø(e-a- 11958

{C}unincluded in the empirical world dVø- Vø- dVøn- Vø(n-


{C}avikalpa {MSA}nirapek˝i˚a¯ / vıry›rambha¯
f#-eo(r- 11949

non-conceptual non-conceptuality unseen effort


eor- eo(r- dor- p(rn- {C}undiscriminated; no mental construction
f#-Vør^ -d- 11970

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#-Nør( -a-xr-f-x#]- 11972

{C,MSA,MV}anitya; {C}akÒ˛astha {C}akalpatva {MV}na … aŸÒnyam


impermanent; impermanence; impermanent non-conceptuality non-empty
phenomenon/thing
f#-Ø(e-ac-el(e-a- 11961

f#-Nør( -az#-Nør( -a-i#[- 11973


{C}not unmoved; does not stray from
see: mi rtag pa'i chos
{C}nidhy›na; {C}nidhyapti non-empty emptiness
f#-Øe-a- 11952
{C}meditation; meditation on; pacification
f#-Nør( -f#]- 11974

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

the subject, sound, is impermanent because of


{C}adarŸayitrı
being a product {MSA}nirvikalpa-buddhi because of not teaching; non-teaching;
fh]-i#[! Nœ[-t#e-f! non-conceptual awareness non-indication

f#-Ø(e-x*-b*n- {C}which does not manifest anything


11964
Definition:momentary
for synonyms and examples see: byas pa
f#-dØ]-a- 11976

{MSA}ni˝kalpan›-jñ›na
f#-Øe-a-i#[- 11953

non-conceptual exalted wisdom {MSA}ad¸˜ha; {MSA}asthira

f#-Ø(e-x*-b*n-Nød( n- unstable; infirm


11965
{MSA,MV}anityat›; {MSA}anityatva
impermanence
f#-dØ*]-[^-f#-c$r-r(- 11977

{MSA}akalpan›-jñ›na-bala
f#-Øe-a-i#[-’f-a-en$f- 11954

force of non-conceptual exalted wisdom {C}ag›mya

f#-Ø(e-x*-b*n-]#-Nœn*≈ - not suitable as independent


11966
{MV}trividha-anityat›
three aspects/types of impermanence {C}without having resorted to
{MSA}nirvikalpa-jñ›na-prasava
f#-Øe-a-[r-N“e^ -dN‘v-d-[r-Nør( -a-[r-d[e-f*[ produce non-conceptual exalted wisdom f#-dØ*]-a-
11955 11978

-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

non-conceptual; non-conceptuality {C}durdhar˝a


unsubdueable; not subdued
{C}anadhi˝˛h›na
{C}unassailable; (one) hard to assail
not depending (upon); no basis; non-support
{C}not being sustained by; having no abode

Tenses: future, present, past, imperative 382


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

f#-p%v-o(- f#-fp%]-az#-sXe( n-W#-ei*]-a(- f#-fp%]-az#-sXe( n-Nårn-a-


11980 11991 12002

{C}dur›dhar˝a {L}vipak˝asya pratipak˝a Når- Nå(r- Nårn- Nå(rn-


unsubdueable; not subdued antidotes to the discordances{S 29} {MSA}nirlikhita-vipak˝a;
{C}unassailable; (one) hard to assail These are: (1) the antidotes of the basis {MSA}pak˝a-vipak˝a; {MSA}vipak˝a-h›ni
(›dh›ra-pratipak˝a); (2) the antidotes of abandon the discordances
f#-p%v-d- 11981

removal (dÒrıbh›va-pratipak˝a); (3) the


f#-fp%]-az#-sXe( n-zs*v-d- 12003
antidote of abandonment
{C}durdhar˝a; {C}anavam¸dyanıya
(prah›˚a-pratipak˝a); and the antidote of
unsubdueable; not subdued {MSA}vipak˝a-v¸ddhi
unbelief (vidhÒ˝a˚›-pratipak˝a)
{C}unassailable; (one) hard to assail; increase of the discordances; increase the
f#-fp%]-az#-sXe( n-W#-ei*]-a(-x#]-a- 11992
uncrushable discordances

f#-p%v-dc-zR^c-c(- 11982

f#-fp%]-az#-sXe( n-l#-d- 12004


{MSA}vipak˝a-pratipak˝atva
antidotes to the discordances
{C}dur›dhar˝a {MSA}vipak˝a-Ÿamana
see previous entry
unsubdueable; not subdued pacify the discordances; pacification of the
f#-fp%]-az#-sXe( n-W#-n-d(]-[r-dCv-d- 11993
{C}unassailable; (one) hard to assail; discordances
uncrushable
f#-fp%]-az#-sXe( n-v-yen-a- 12005
{MSA}vipak˝a-bıja-viyoga
f#-p(en- 11983

free from the seeds of the discordances


{MSA}vipak˝a-l›bha; {MSA}vipak˝a-sakti
f#-fp%]-az#-sXe( n---r*n-ac-eCv( -d- 11994
{MSA}avy›hata attachment to the discordances
non-obstructive; non-obstacle
f#-fp%]-az#-fh]-i#[- 12006

zeC(v- zeC(v[- eC(v- eC(v[-


f#-fp%]- 11984

{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

different; dissimilar; discordant; conflicting; {C}vi˝˛hitam


incompatible {MSA}vipak˝a-rahitatva; {MSA}vipak˝aiŸ ca abide discordantly
inimical; obstruction rahitatva˙
{C}discontinuous; stood apart
[*-[r-f#-fp%]-az#-x#[-dX*[-dN“fn-o*- freedom from the discordances
f#-fp%]-ac-fj·[-a- 12009

f#-fp%]-az#-sXe( n-z[^v-d- 11997


restraining mental activities which are
discordant with that{TGP 37} {C}prativ›˚i (=iti na may› Ÿrotavyam iti
{MSA}vipak˝a-vinayana (e.g.: pratikÒla˙ vacanam = pratikÒlat›)
f#-fp%]-a-f*[-a- 11986
m›tsary›di-vipak˝a-vinayana}
discordant; discordant act; different;
discipline the discordances
{MSA}pratikÒla (a-) dissimilar

f#-fp%]-az#-sXe( n-’f-ac-zh°-d-Nårn-a- 11998


non-discordant; non-conflicting; non-different {C}out of touch; averse; aversion

f#-fp%]-[a*- 12010

f#-fp%]-az#-‰X-^ 11987

Når- Nå(r- Nårn- Nå(rn-


{MV}vi˝ama-hetu {MSA}vipak˝a-vihi˙s›-prah›˚a vid¸˝˛›nta
discordant cause; cause of discordance abandon the harm of the discordances dissimilar example

f#-fp%]-az#-sXe( n-’f-ac-n$]-zdX]# -a- f#-fp%]-Nårn-


11999 12011

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

see: mi mthun pa'i phyogs kyi gnyen po

f#-fp%]-az#-sXe( n-W#-r(-d(-i#[- 11989


z[}*n!z[}*- z[}*n!z[}* -z[}*n- z[}*n- {LCh,L,MSA,MV}vipak˝a; {L}viruddha
discordances; dissimilar class
{MSA}avyavakır˚› vipak˝ai¯
{MSA}vipak˝a-svabh›va dissimilar class; points to be shunned
unmixed discordances
entityness of the discordances see: mi mthun pa'i phyogs; mi mthun pa'i
f#-fp%]-az#-sXe( n-Når-d- 12001
phyogs kyi gnyen po
f#-fp%]-az#-sXe( n-W#-y(n-[r-f-z[}n* -a- 11990

f#-fp%]-sXe( n-]#-Når( -dX[* - 12013

z[}*n!z[}*- z[}*n!z[}* -z[}*n- z[}*n- Når- Nå(r- Nårn- Nå(rn-


{MSA}vipak˝a-prah›˚a
{MSA}vipak˝a-dharm›vyavakira˚a Når- Nå(r- Nårn- Nå(rn-
abandon the discordances
unmixed phenomena/qualities of the {MSA}vipak˝a˙ h›payanti
discordances abandoner of the discordances; abandoning the
discordances

Tenses: future, present, past, imperative 383


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

f#-fp%]-sXe( n-Nårn- f#-d[*]-ac- f#-V“]-a-


12014 12026 12037

Når- Nå(r- Nårn- Nå(rn- {C}vitatha {C}visa˙yukta; {MV}vaidhurya


non-truthful; false; falsely not having; not possessing
{MSA}vipak˝a-hına
{C}disjoined; dissociated
f#-z[z-dc-dX-d- 12027
abandon the discordances

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#-z[(en- not reversed; irreversible


12028

f#-fp(r- 12016

f#-V“e( -i#[- 12039

{C}adarŸana; {C}adarŸanu; {C}ad¸˝˛i; e[en- z[(en- doen!dØen- p(en-


{C}apaŸyan›; {C}asamık˝a˚a; {MSA}ad¸Ÿya {L}aprajñ›p- V“(e- V“(e- V“(en- V“(en-
unseen; not see; not perceive not impute; non-imputed {C}avivartyatva
not perceiving; no vision; no view; undefinable;
f#-z[([- irreversibility
12029
invisible; not seeing; (one who does) not look
(out) for
f#-V“e( -a- 12040

{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

unseen; not see; not perceive irreversible; not reversed

f#-zp[- f#-V“e( -a-i#[-


12018
{C}acchandika; {C}ani˝˛atva; {MV}anarthitva; 12041

{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

object designated unwanted consequence

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

impure {C,MV}pratikÒla; {MSA}vilak˝a˚atva;


{MSA}vailak˝a˚ya; {GD:119} asad¸Ÿa
{LCh}aŸubha; {C}ak›ntatva
f#-[e-az#-q^]-Ô·d- 12021
dissimilar; different; being specific, i.e.,
individual {GD:119}; not alike ugliness; unpleasant
dÔd- Ô·d- dÔdn- Ô·dn- {C}averse to; repugnant; revulsion {C}disagreeableness
Comment: {GD:119} One of Dharmakırti's
f#-N“e^ -az#-’f-a-dN´f( n-a- 12044
impure conventionality
four criteria for specifically characterized
f#-[v- 12022

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

{C}aŸakya; {C}apratibala; {C}na Ÿakya;


f#-z[}-dc-Nœ-*≈ d- 12034

{C}anuts¸jat› {MSA}Ÿakti (a-)


{C}not discard; not cast outwithout ever unable; not able; cannot
{MSA}visad¸Ÿotpatti
abandoning {C}not possible; cannot possibly; cannot be
produced differently; dissimilar production

f#-e[^r-d- f#-](]-a-
12024 12046

f#-z[}c-zeC-( 12035

atapas {C}anavakr›nta; {C}an›krama˚ıya


{C}atulya-ga
Without Pain {C}inaccessible to; unassailable
going differently

f#-d[*-d- {C}moving incomparably


12025

f#-V“]- 12036

{C}ysara (=jar›)
unhappiness; difficult {C}viyoga; {MSA}vimukta; {MV}vaidhurya
{C}decay not having; not possessing
{C}loss of; disjunction

Tenses: future, present, past, imperative 384


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

f#-e]n- f#-N‘r- f#-sXe( n-


12047 12056 12068

{C}anavasth›na; {C}aprati˝˛ha; {C}asthana; N‘r- N‘r- N‘r- N‘r- {C}vaimukhya


{C}asthiti; {C}asthita; {C}asthitaku; {C}asthito; {C}aversion; turn away from
{MV}aprati˝˛hita {MSA}adarŸana; {MSA}antardhi

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

production and stopping; has not stood up; have


no stand; take no stand; no standing place; one N‘r- N‘r- N‘r- N‘r- {MV}avis›ra
who was not stationed; not established non-scattering; not spread; not diffuse
{MSA}akhy›nat›; {MSA}ad¸Ÿyam›nat›
f#-e]n-a- 12048

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,MV}aprati˝˛hita; {C}asa˙v›sa; faith which is a non-captivated clarity


{MSA}aprati˝˛h›na; {MSA}aprati˝˛hitatva
[f#en- [f#en- [f#en- [f#en- f#-zsCe( n-a- 12072
(e.g.: sa˙s›ra-nirv›˚›prati˝˛hitatva}
non-abiding{Gön-chok}; not abide; non-place;
apratibh›sa-anupalabdhi
non-abode; no abode {C}asa˙h›rya; {MSA}ah›rya
non-observation sign of the non-appearing
{C}not insisting on the true reality of; not not deprive; not rob; not run away with
f#-Når( -d- 12060
sustained by; having no abode; non-intimacy; {C}he no longer feels like; cannot overwhelm;
not taking one's stand on; not established insuperable; has no access to him; one cannot
anywhere; sought no support; unsupported; not Når- Nå(r- Nårn- Nå(rn- partake of; irresistible; have no claim; to be
take a stand; unsteady; not remaining in place something to which no one else has a claim;
{MV}apratik˝epa
steadily; unfixed; what cannot be; unstability; cannot be overpowered
non-abandonment; not abandon
one does not meet with; absence of a
f#-dn-a- 12073

f#-Nå[(≈ -a- 12061


continuous existent; not take one's stand; not 1 2 0 4 9
f#-e]n-a-i#[- {C}ak˝aya
{MSA}anava˝˛hitatva; {MSA}aprati˝˛hita …-tva Nå≈[- Nå≈([- Nå≈[- Nå≈([- {C}inexhaustible; unfailing; non-extinction
non-abidingness {C}avicalana
f#-dn-az#-y(n-[r-V“]-a- 12074
non-performance; non-practice; not enjoy
f#-e]n-az#-fX-r]-vn-z[n-a- 12050

{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

non-benefit; disservice; not help


{MV}akara˚a; {MV}avy›p¸ti
f#-sf- 12063
aprati˝˛ita-nirv›˚a; aprati˝˛hitanirv›˚a not made; not done
non-abiding nirv›˚a{Gön-chok}; non-abiding
f#-dX[* -az#-N“f( -a-p(d-a- 12076

nirvana {LCh}ajita
unconquered; an epithet of Maitreya; name of
f#-e]n-l#-dc-l^en-a- 12052

a Nying-ma lama p(d!zp(d- zp(d- p(d- zp(dn-


{MSA}akara˚a-sa˙vara-l›bha
f#-sf-‰X-fh·- 12064
l^e- zu$e- l^en- l^en- attain the unmade vow {T}
{MSA}aprati˝˛ha-Ÿam›vi˝˛a
Mi-pham-gya-tso [p.n. of a Nying-ma lama]
f#-[d*]-ac-dR#[-a- 12077
enter into non-abiding peace
f#-sf-db*n-ei*]- 12065

f#-e]([-a- 12053

dR#- dR#[- dR#n- R#n-


ajita-mitra {C}avivikta-k›rika
{MSA}anupagh›ta; abh›dhana {GD:659}
Ajita-mitra make/become non-isolated
non-harm; not harm; non-injury; non-vessel
p.n. of the author of the Commentary on the {C}which brings about non-attachment
{GD:659} freedom from contradiction Precious Garland (ratn›valı-˛ık›, rin po che'i
f#-zdXr^ - 12078

f#-e]([-ac- phreng ba'i rgya cher bshad pa), P. 5659, vol.


12054

129
{C}avihe˛hayati; {MSA}anupah¸tya (or: zdX^r- zdX^r- dX^r- dX^r-
f#-sX[* - 12066

anapak¸tya?) (upa Ωh¸) {C}asamudbhava; {C}asa˙bhava


non-harm; not harmful; non-injurious non-arising; not arise; not come forth; not
{MSA}abhinna; {MSA}adhyabhedat› (e.g.:
{C}avoiding causing injury; not harassing manaso 'dhyabhedat›) emerge
[not-divide]; undivided {C}cannot spring up; impossibility
f#-e]([-ac-zeC-( dc-dX- 12055

f#-sX[* -a- 12067

{C}avihe˛hayati
non-harm; not harm; non-injury; non-vessel {MSA}abhedya
{C}avoiding causing injury; not harassing [not-divide]; undivided

Tenses: future, present, past, imperative 385


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

f#-zdXr^ -d- f#-[f#en- f#-egr-d-


12079 12090 12100

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#-zdCv* -d- f#-[f#en-i#[-


12080 12091

-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}ghost; superhuman beings; heavenly


[f#en- [f#en- [f#en- [f#en-
f#-f-x#]-a- {MSA}anel›
12083

{C}anupalambha-ŸÒnyat› non-established; not established


{C}amanu˝ya-bhÒta; a-manu˝a non-observed emptiness
f#-zh°- 12105

non-men; not men; non-human {C}unascertainable emptiness


{C}ghost {MSA}ahe˛ha
f#-[f#en-az#-h$v-R#n- 12094

f#-f-x#]-az#-e[(]- non-harm; non-harming


12084

{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

non-men; not men


f#-[f#en-ac-Nå[(≈ -a- 12095
{C}ghost
e;$r- zj‹]- d;$r- ;$rn-
f#-f(rn- 12086

Nå≈[- Nå≈([- Nå≈[- Nå≈([- {C}aparigraha


{C}anupalambha-c›rin non-apprehension; (do) not conceive;
{MV}akli˝˛a
non-observed activity; non-observed non-conception
non-afflicted; unafflicted
performance {C}non-appropriation; not upheld; not gaining;
f#-f(n-a- 12087
{C}one who courses in the Baseless not taken hold of

f#-zj‹]-a- 12108

f#-Nƒ[( - 12096

f(n- f(n- f(n- f(n-


{MV}anadhimukti; {C}anadhimucya {C}anavas›dana e;$r- zj‹]- d;$r- ;$rn-
non-belief/imagination/faith/interest/inclination/ {C}not deprecatory {C}ag¸h˚am›no; {C}anudgraha;
prefer/zeal/imagine {C}niravagrahat›
f#-Nƒ-ç ]- 12097
{C}one who does not believe non-apprehension; (do) not conceive{BJ 30.2};
non-conception
f#-[f]-a-i#[- 12088
{C}tÒ˝˚ıbh›ve
when not propounding {C}non-appropriation; not get hold of; not seize
{MSA}ahınatva upon; not upheld; not gaining; not taken hold of;
{C}when keeping silent
non-inferiority freedom
f#-Nƒ-ç d- 12098

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

Tenses: future, present, past, imperative 386


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

f#-l#e-a(- f#-;[-ac-dX[* - f#-ex*r-d


12111 12122 12134

{C}utsada (=udgat›) {MV}ak˝ay›n karoti {MV}avik˝ipta; {MV}avik˝epa


non-disintegrated; not destroyed; not perish inexhaustibly do/make {T} non-distraction; not distraction; not wander
{C}(over) crowded; with prominences (mentally)
f#-;#]-az#-zdXr^ -d-vn-R^c-az#-N´-ç 12123

f#-l#f-a- f#-ex(-
12112 12135

zdX^r- zdX^r- dX^r- dX^r- {C}iñjyati; {MSA}acala


{C}hına
up›tta-mah›bhÒta-hetukaŸabda
non-fragrant; low; inferior; lesser immovable; not move; unfluctuating;
sound arisen/derivative from elements not unwavering
{C}left behind; disagreeable; mean
conjoined with consciousness {C}waver
f#-l#f-az#-[}-# fif-a- 12113

f#-:√n( -a- 12124

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}aniñja; {MSA}›niºk˝ya; ›niñjya


visama-durgandha immovable; unshakeable; not move;
{MSA}g›˜ha unfluctuating; unwavering; Acala [p.n. of a
unequal unfragrant odor
not good; not right; not nice wrathful deity]; Immovable (eighth
f#-l#f-az#-N∂c≈ -dXr^ -e#-[}-# 12115
bodhisattva ground)
f#-d;[- 12126

{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

closely associated with Performance Tantra


f#-l#f-az#-Vµ]-Nœn*≈ -W#-[}-# 12116

and the Vairocan›bhisambodhi Tantra.


bh¸Ÿa; {C}g›˜ha; {C}parama
f#-ex(-d-cd-o^-e]n- 12137
sahaja-durgandha frightful; awful; horrible
unfragrant natural odor {C}opportunity; highly; exceedingly;
completely; foremost; most; farthest; deepest; {MSA}acale˝u … prati˝˛hit›¯
f#-l^f- 12117

supreme; highest (development) thoroughly abide in the immovable

zu$f- zu$fn- l^f- l^fn- Vø-f#-d;[-a- f#-ex(-dz#-e]n-Nœdn- 12138

{C}avalıyate; {C}asa˙sıdanat› awful view {MSA}niŸcal›vasth›


non-slackness; non-discouragement
f#-d;([- 12128
state of immovability
{C}become cowed; hide despondently in; be
f#-ex(-l#r-b#]-o^-dØ]-a- 12139
cast down; does (not) despond; the not losing
heart
d;([- d;([- d;([- d;([-
not allowable; unendurable; {C}akampanıyat›
f#-;[- 12118
non-forbearance/patience/tolerance/endurance immovable and stable
{C}unshakeable
f#-d;([-r(-h- 12129
{MV}ak˝ayatva; {MV}ak˝ay›tmat›
f#-c#e-a- 12140
[not-exhaust]; not only; inexhaustible
[*c-f#-;[- d;([- d;([- d;([- d;([-
{C}avidita
{MSA}amar˝a-lajja
not only that [noun + accusative + zad] ignorant; ignorance; non-awareness; unaware
unbearable shame
Example had “ma zad” {T} {C}not known; not felt
f#-d;([-a- 12130

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

f#-;[-a-i#[-zdXr^ -d-[r-N∂c≈ -d- f#-z(e-a-


12120 12131

{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

Tenses: future, present, past, imperative 387


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

f#-c$r-d- f#-n(en-a- f#-N√d( -vf-


12144 12157 12166

{MV}ayoga; {N}na yujyate {C}upacaya {LCh}aŸaik˝a-m›rga


unsuitable{N} {C}accumulation path of no more learning

f#-c*e-ac- 12145

f#-nC[# -a- 12158


fh]-i#[! i(]-N´ç#d-Nårn-az#-y-]n-dle-az#-
{C}asp¸Ÿan {MV}asambhava f∑*]-a!
not contacting; non-contact not not occur{BJ 20.7}; impossible Definition: an exalted knower that is posited
from the viewpoint of having abandoned the
{C}not touching x#]-a-f#-nC#[-az#-b*n-dX- afflictive obstructions
f#-c(- 12146
object of knowledge whose occurrence is Comment: This is one of the five paths (lam):
impossible path of accumulation (tshogs lam); path of
{C}m¸taka˙ manu˝ya (=m¸ta-Ÿarıra)
preparation (sbyor lam); path of seeing
f#-nC[# -az#-Nœ](≈ - 12159
{C}corpse (mthong lam); path of meditation (sgom lam);

f#-dc√r-a- and path of no more learning (mi slob lam).


12147
fallacy of non-occurrence

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

avisa˙v›din; asa˙v›daka {C}confused; not clever; awkward; foolish


precious human body [not-deceive]; incontrovertible; ineluctible;
f#-dN√-^ 12168
undeceived; inevitable
f#-v*]-a- 12149

enc-[^-f#-N√^-dz#-c#e-a- dN√^! N√^! dN√^n! N√^n!


{C}anudgraha; anutp›dana (=anutp›d›na?) a new incontrovertible knower{BR} avisa˙v›daka
not take; non-obtainment; non-appropriated;
f#-N√-^ d- 12161
[not-deceive]; incontrovertible; ineluctible;
not accept
undeceived; inevitable
{C}non-arising
dN√^! N√^! dN√^n! N√^n!
f#-dN√-^ d- 12169

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}ajñ›tv›; {C}aj›nam›na; {MSA,MV}ajñ›na; cak˝ur-dh›tu


{C}avij›nan; avidy› {C}aŸaik˝a eye-constituent
uncognized; not conscious; unconscious; no more learning; non-learner
f#e-e#-z[^n-o*-c*e-a- 12173

non-consciousness; ignorance; nescience {C}adept


{C}ignorant; be ignorant; not knowing;
f#-N√d( -a- 12164

non-knowledge; non-cognition; ignorance;


z[^- z[^!z[^[- z[^n- z[^n-
without probing into {C}cak˝u-sa˙sparŸa
{C,MV}aŸaik˝a
{C}eye-contact
no more learning; non-learner
f#-b*n-f([- 12154

f#e-e#-z[^n-o*-c*e-az#-ŒX]* -vn-zdXr^ -d- 12174


{C}adept
{C}›nam›na; {C}aj›naka
f#-N√d( -az#-zdCn-d$- 12165

{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

Tenses: future, present, past, imperative 388


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

f#e-e#-’f-ac-b*n-a- f#e-zsCv^ - f#e-vf-[^-N‘r-d-x#]-o*-


12175 12184 12196

{MSA}cak˝ur-vijñ›na magic N‘r- N‘r- N‘r- N‘r-


eye (main) consciousness et#e-x#]-Wr-[^-fc-N‘r-d-]#-f#e-zsC^v-Vø-d$z(- {C}cak˝u˝› ›bh›sam ›gacchati
n*fn-w(-] in that although it is one, it appears to be many, appears in the path of the eye
mind only it is like magic{TGP 56} {C}comes within range of the eye
see: mig shes
f#e-vf-[^-N‘r-dc-R^c-o(- 12197

f#e-dX[* - 12185

Not sure what divisions mean??


{T} eye activity; functioning of the eye{LG} N‘r- N‘r- N‘r- N‘r-
{C}cak˝u˝› ›bh›sam ›gacchati
f#e-e#-’f-b*n- f#e-[dr-
12176 12186

appears in the path of the eye


cak˝ur-vijñ›na cak˝ur-indriya {C}comes within range of the eye
eye (main) consciousness eye sense power
f#e-vf-[^zr-e[z-ven-n(- 12198

n*fn-w(-]- see: mig gi dbang po


{C}cak˝u˝› ›bh›sam ›gacchati
f#e-zdX[* - 12187
mind only
appears in the path of the eye
Check divisions {T}
opener of the eye; open the eye {C}comes within range of the eye

f#e-e#-dX[* - 12177

D√(-enc-f#e-zdX*[- f#e-b*v- 12199

eye activity{LG} opener of the eye of new awarenesses


eyeglasses
f#e-f#-zj$f-an- 12188

f#e-e#-dX[* -a-[r-V“]-az#-h°- 12178

f#e-b*n- 12200

at the time of having eye activity{LG} {C}animi˝›bhy›˙ cak˝urbhy›˙ prek˝am›˚›


cak˝ur-jñ›na
{C}with their wide-open eyes firmly fixed on
f#e-e#-dX[* -a-z[n-a-[*z-# h°- eye consciousness; eye cognition
12179

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

apprehended object of an eye-consciousness


f#e-e#-[dr-a(z-# Nå[(≈ -x$v-[^-N‘r-dc-R^c-o(- 12181
definition of form-source (gzugs kyi skye
{C}vik˝ipta
mched, rÒp›yatana)
undistracted; not wander (mentally)
Nå≈[- Nå≈([- Nå≈[- Nå≈([-
f#e-N√-^ dc-dX[* -a- 12202
{C}disturbed; distracted; scattered
{C}cak˝u˝›-›bh›sam ›gacchati
f#e-cd-c#d- 12194
appear within the range of the eye sense power eye-deception; deceive the eyes
{C}come within the range of the eye
f#r- 12203
cak˝ur-timira
f#e-e#n-f#-Ì·v-dc-dX-dz#-sXc# - 12182
faulty vision
{LCh,MSA}n›man; {C,MV}n›ma(n);
{C}vicak˝u¯-kara˚a (=vighna-kara˚a) f#e-cd-c#d-W#n-dN√[-a-v-dØ*]-]n-:√-et#e-:√-ei# {C}n›ma-dheya; {C}n›mena; {MSA}›khy›;
{C}vyañjana; {L}samjñ›; sa˙jñ›
{C}to blind n-n$-N‘r-dz#-[dr-b*n- name; designation; term {GD:419}
f#e-[r-e;$en-’fn-]n-x#[-[r-y(n-’fn-l* 12183
sense consciousness in which, in dependence {C}named; word; mere word; perception;
upon being affected by faulty vision, one moon notion; called; named; what is designated; letter;
n-dX{MV}cak˝Ò-rÒpa˙
-dz#-dc-[^- y›van mano-dharm›¯ appears as two [an illustration of cause of error
existing in the basis ('khrul rgyu rten la yod pa)]
verbal expression; minor characteristic;
method; by words; it is called
from eye and form up to mind and phenomena
f#e-v-n(en-a- 12195

f#r-e#-dË([-a- 12204
{T}
{MV}cak˝ur›di
eye, etc. dË([- Ë([- dË([- Ë([-
nominal expression

Tenses: future, present, past, imperative 389


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

f#r-e#-d”n- f#r-i#[-p(d-ac-zR^c- f#r-[^-q^]-o^-Ø(e-a-


12205 12217 12228

nominal terminology{S} p(d!zp(d- zp(d- p(d- zp(dn- {MSA}n›ma-parikalpa


imputation as name; nominal imputation
f#r-e#-’f-eCrn- {C}n›matay› bhavanti
12206

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

adherence to the name {T}


f#r-e#-dX]# -R#-c√dn- 12207

e[en- z[(en- doen!dØen- p(en- f#r-[^-doen- 12230

{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

prediction of his name dNø]- Nø]( - dNø][- Nø]( [-


e[en- z[(en- doen!dØen- p(en-
f#r-e#-h·en- {C}n›ma-apadeŸa (=kathana)
12208

indicate his/her name; state his/her name just nominally imputed


{LCh}n›ma-k›ya {C}annunciation of his name
f#r-[^-e[en-n$-x([-a- 12232

group of stems

f#r-e#-h·en-[r-h‹e-e#-h·en-[r-x#-e*z-# h·en- f#r-[r-Ø(e[en-e-an-doen-gf- 12220

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

impute name, conception, imputation, and terminology{BJ 70.1}


{C}n›ma-adhi˝˛h›na (=m›t¸ conventionalities
f#r-[^-dX-d- 12234

›di-n›ma-vyapadeŸa) {C}name; perception; concept and


from the nominal basis; empowerment of conventional expression {L}sa˙jñ›pya
names; nominal empowerment named; called; reckoned as
f#r-[r-d”n-dle-a- 12222

{C}the other details connected with the


f#r-[(]-zdCv* -dz#-Ø(e-a- 12235
annunciation of his name; power of the name;
posited by names and terminology [e.g.
prediction of his name
imputations as entity and attribute]{BJ 25.4} conceptual consciousnesses that associate name
f#r-e#-Vµe-f-gf-[^-f*[-a- 12211
and meaning
f#r-[r-h‹e-o^-doen-a- 12223

f#r-d”z- 12236
without even a nominal remainder
e[en- z[(en- doen!dØen- p(en-
f#r-e#n- 12212

{C}n›ma-pada-prajñapti name and terminology

{C}n›mena imputed as names and words f#r-d”n-dle-gf-


by names {C}the merely nominal existence only posited by names and terminology
{C}by words; it is called
f#r-[r-h‹e-[r-x#-e*z-# eCrn- f#r-d”-gf-R#n-dle-a-
12224

f#r-e#n-doen-a- 12213

{MSA}n›ma-pada-vyañjana-sa˙khy› posited by only name and terminology


enumeration of names, words, and letters Comment: Jam-Âang-shay-fla holds that
e[en- z[(en- doen!dØen- p(en- "name" (ming) in this t h e Mind-Only
f#r-[r-fh]-f- 12225
{N}sa˙jñ›kara˚a context means a term expressing that object
nominally imputed{N} (rang zhes rjod pa'i sgra), and although
{C}n›ma-nimitta
"terminology" (brda') usually has the same
f#r-e#n-dle-a- 12214
{C}name and sign
meaning as "name," in order to avoid
f#r-[r-e;$en- 12226

nominal positing{N} redundancy he takes it to mean a conceptual


consciousness apprehending that object
f#r-u#-Vø-d-[*-dl#]-[^-[(]-[^-fr(]-ac-l*]-az#-’12215
{C,MSA}n›ma-r›pa; {C}n›meva rÒpi (rang 'dzin rtog pa). (This explanation of
name and form
f#r-d”z-gf-R#n-dle-a- 12237

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

meaning of the names {T}


{L}n›ma; {C}sa˙jñ›ta (=sa˙khy›ta) only posited by names and terminology
f#r-zu$e-az#-el#- 12216

named; nominal; as name


basis of affixing names{BJ 51.3} {C}perception; notion; reckoned as; be called

Tenses: future, present, past, imperative 390


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

f#r-]n-Nƒn( -a- f#r-x(rn-n$-h·v-d- f#c-R^c-a-


12239 12252 12265

{C}n›ma-graha˚a dgv- zh·v!zh°v- dgv- h·v[- {C}manu˝ya-bhÒta


{C}taking on a name; assumption of a name be a man; man
{MSA}n›ma-parye˝a˚›

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

whatever name{BJ 66.3} {MSA}manu˝ya-bhÒta

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

{C}an›ma there are three possibilities with respect to color


nameless [f#en- [f#en- [f#en- [f#en- and white
{MSA}n›m›lambana
f#r-f-fy#n-b#r-v$n-f-fy#n-a- 12243

f$-∑^[-t]- 12268

observation of a name {T}


{C}an›ma-aŸarırat›
f#]- {C}sanemika
12255

nameless and bodyless {C}with rims


{C}both body and mind are absent {MSA}na
f$-e*- 12269

is not; non-; not


f#r-f*[- 12244

f-f#-f#]-f*[-[ee-az#-N´ç- {C}durbhik˝a; {C}durabhik˝i


{VM} ring finger {C}famine; short of food; full of famine
ma, mi, min, and med are terms of negation{Y}
f#r-f*[- 12245

f$-t(c- 12270

f#]-R^c- 12256

nC#]-ve nC#]-fj$d! what something is not foolishness


ring finger sX(en-z[#z#-f$-t(c-
f#]-zeC-( 12257

foolishness of this position


fp*-d(r-f#r-f*[-W#-ze-o^-N∂n-az(! probably not
f$-t(c-f#-Nƒ-ç d- 12271

hide the thumbs under the ring fingers {Dor


f#]-zeCz( f- 12258

34.6/ 252.6} {C}amukharat›


maybe not propound foolishness
f#r-Nƒn( -a- 12246

{C}not talk non-sense


f#]-a- 12259

{C}n›ma-graha˚a
f$-o#e- 12272

{C}taking on a name; assumption of a name na


is not; non-; not {LCh}mukt›
f#r-gf- 12247

pearl
f#]-a-z[}- 12260

{N}n›ma-m›traka; {C,MSA}n›ma-m›tra;
f$-Nøe* -t]- 12273

{C}n›ma-m›tra(ka)m it does not seem


merely nominal{N} {MSA}tırthya
f#]-v(e- 12261

name only; {C}mere words; mere name; Forder [a non-Buddhist]


heretic; heretical
f#r-gf-[^-x([-a- 12248
opposite-from-not-being-something

f$-Nøe* n- 12274

f#zf-t#- 12262

mere nominal existence


{LCh}tırthika
f#r-zj‹]-a- 12249
{C}ki˙nara
“a mythical being with a human body and the Forder [a non-Buddhist]
e;$r- zj‹]- d;$r- ;$rn- head of a horse” or vice versa heretic; heretical
(Monier-Williams) {T}
f$-Nøe* n-t]- 12275
{MSA}n›ma-graha˚a
grasping a name; apprehension of a name
f#z-# Ø*]-t]-R#-n(-n(z-# Nœ-*≈ d(- 12263

{L,MSA}tırthika; {MSA}tırthya
f#r-el#- 12250

Forder [a non-Buddhist]; [non-Buddhist]


ordinary beings with the basis of men; common
Forders
name basis being having the basis of a human
heretic; heretical
one of the six divisions of ordinary beings (so
f#r-e;$en- 12251

so'i skye bo, p¸thagjana); for others see: see


f$-Nøe* n-t]-R#-pc-a- 12276

dmyal ba'i rten can gyi so so'i skye bo


{LCh}n›ma-rÒpa
{MSA}tırthika-mok˝a
f#z-# v$n-[r-V“]- 12264
name and form
liberation of a Forder
the fourth of the twelve links of dependent
arising {C}(manu˝ya-k›ya-)upeta
having a human body
{C}endowed; possessed of

Tenses: future, present, past, imperative 391


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

f$-Nøe* n-t]-R#-fpz- f$-;#- f*-


12277 12290 12302

{MV}tırthik›nta match; sulphur{D1} {LCh,C,MSA,MV}agni; {C,MSA}tejas;


extreme [view] of a Forder; Forder-limit {C,MSA,MV}vahni; {C}jvalana
f$-;*- 12291

fire
f$-Nøe* n-t]-pc-a-v-q^]-o^-l^en-a- 12278

match fh]-i#[! h-l#r-nC*e-a!


l^e- zu$e- l^en- l^en- Definition: hot and burning
f$-en$f- 12292

{MSA}tırthya-mok˝a-sa˙prasthita one of the four tangible objects which are


enter into a Forder's liberation tri-ko˛i elements ('byung bar gyur pa'i reg bya); the
three possibilities/permutations others are: earth (sa, p¸thivı); water (chu,
f$-Nøe* n-t]-[r-p%]-f(rn-f-x#]-a- 12279
›p); wind (rlung v›yu)
f$]-w^r- 12293

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

tongue of flame {T}


f$]-]e- 12294

{C}flame; light; ray; lamp


dNø]- Nø]( - dNø][- Nø]( [-
{MSA}tama¯-prak›ra
f*-yc- 12304
{MSA}tırthika-Ÿ›stra
black darkness{D1}
Forder treatises
flint
f$]-]e-zp#dn-az#-f$]-a- 12295

f$-Nøe* n-t]-D√-( eCn( -r]-az#-Vø-d- 12281

[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

f$-Nøe* n-t]-el]- {LCh,MSA,C}andhak›ra; {LCh,MSA,C}tamas;


12282
{LCh,C,MSA}pu˝pa; {LCh}kusuma; {C}phulla
{C}andha
flower
{C}tırthy› darkness; obscurity; gloom
{C}full-blown flower
other Forders {C}blind; region of darkness; {GD:594}mass
{C}of other sects Comment: In S›mkhya this is one of the three ]f-fwz#-f*-o(e-
material qualities (yon tan gsum, trigu˚a): sky-flower
f$-Nøe* n-et*c-d$-a- 12283

lightness (snying stobs, sattva), 2) motility


f*-o(e-q^]-[- 12306
(rdul, rajas), 3) darkness (mun pa, tamas).
{N}tırthika nirgrantha
Dzong-ka-ba's Great Exposition of Secret
Tırthika Nirgrantha{N} {C}kunda
Mantra a passage cites a passage calling the
{C}jasmine flower
f$-Nøe* n-a- 12284
three subtler consciousnesses preceding the
mind of clear light according to the
f*-o(e-dqCf-a- 12307

{N}tırthika Guhyasam›ja system sattva, rajas, and


Forder{N} {C}avakır˚akusuma
f$]-a-f-fy#n-a- 12297

heretic; heretical Avakır˚akusuma [p.n. of a future Buddha]


f$-Nø*en-az#-v$en-fr-a(-R*n-n(- {C}anandhak›rat›
f*-o(e-er-v-s(e-a- 12308

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

{C}non-blindness Avakır˚akusuma [p.n. of a future Buddha];


{C}aparyanta when/if flowers are strewn
f$]-a-n*v-d- 12299

[end-not exist]; limitless; boundless; endless


f*-o(e-V“]- 12310

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$]-an-dN´d#ç n-a- 12300


{N}catu˝ko˛i {C}dig-d›ha
four possibilities; four possibilities; tetralemna; {C}the horizon all aflame
{MSA}tamo-v¸ta
four permutations
f*-[r-z[}- 12312
obscured by darkness
f$-dl#- 12289

f$]-Nåv&ç -er-t#zr-c$r-Nƒ-ç d- 12301


{MSA}vahni-prakhya; {MSA}vahni-sad¸Ÿa
four possibilities similar to fire; like fire
those who propound any and all creations of
darkness

Tenses: future, present, past, imperative 392


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

f*-[r-sC[-a- f*[- f*[-fpz-


12313 12325 12331

{MSA}agni-sa˙bandha {LCh,MV}asat; {C,MV}abh›va; abh›v›nta


meet with fire {C}avidyam›na; {C}apanıta; {C}varjana; [non-existence-limit]; the extreme of
{C}vigata; {C}vina; {MSA}na; {MV}asattva; non-existence
f*-f[e- 12314
{MSA}n›sti; {MV 5.19}na vidyate; {MV
does not exist; not exist; not be
f*[-[^-f#-c$r-d- 12332

{L}agni {C}absence; free from; left behind; departed;


fire; live coals removed; without; turning away from; removal; indispensible{N}
free; freed; separated; non-refusal
f*-f[z- 12315
‰X^z#-h·en-f*[-[^-f#-c$r-d-
er-;e-e#-d[e-f*[-az#-sX#c- indispensible prerequisites{LRC}
gun ... because a self of persons does not exist
f*[-]-f#-zdXr^ - 12333

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

whirlwind of fire {LCh}prasajya-prati˝edha; ni˝edha {GD:371} {C,MSA,MV}abh›va; {C}avidyam›na;


Add Engl. "pit of blazing non-affirming negation; non-affirming negative {MSA}avidyam›nat›; {C}asa˙vidyam›nat›;
fire"? Sanskrit of "'obs" is {C}apagata; {MSA}vigata; (e.g.:
p(en-c*e-et#e-a(-dqe-gf-R#-f*[-[ee- apa-Ÿabda-vigata); {C}vigatatva; {C}vina;
" k h a d ›": hut {SW} non-existence; non-existent{N}; does not exist;
a non-affirming negative which is the mere
negation of one type of obstructive contact not exist; not be; without
f*-zdCv* -a- 12318

{C}all gone; without; vanished; free from; left


[dX*-d! 1 cr-e#-[ee-dX-b*n-dX-v-nC#[-az#-f*[- behind; departed; has departed; ignorance; fact
{MSA}agni-sa˙bandha
connection with fire; connected with fire [ee 2 cr-e#-[ee-dX-b*n-dX-v-f#-nC#[-az#- of its non-existence; absent; what is not (there);
is not; 'there is not'; not-is-ness; non-beingness;
f*-fc- 12319
f*[-[ee 'it is not'

{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

not. For example, the non-existence of the


{MSA}›darŸa
f*[-[ee-e#-el]-n*v- 12327
{MV}abh›va eva ne˝yate
mirror-like does not assert/desire non-existence {T}
dnv- n*v- dnv[- n*v[-
f*-v(r-Vø-d$z-# x*-b*n- 12323

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

{L}sÒrya-k›nta is an affirming negative (ma yin dgag gi


gzhan sel)
sunlight; sunstone {C}asat-sa˙kalpa
f*[-‰Xz^ -# r(-d(- 12328

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

Tenses: future, present, past, imperative 393


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

f*[-a-Nårn-a- f*[-az#-[(]- f*n-zu#e-a-z#-dNœv-a-


12340 12352 12365

Når- Nå(r- Nårn- Nå(rn- {MSA}asad-artha {C}teja¯-sa˙vartanı


non-existent object/meaning; meaning of (aeon of) disintegration by fire
{MV}asattvena varjita¯
non-existence {T} {C}when the world is consumed by fire
abandon non-existence

f*[-ac- f*n-dg·-
12353 12366

f*[-a-f-x#]- 12341

{C}asat›; {MSA}gzo med par = vin›bhogam cooking [lit.: refining by fire]{BR}


not non-existent{N}
non-existent; as non-existent
f*n-h‹e-a- 12367

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*[-a-elv-N‘r-t]-d;$r-x$v-[^-dX[* -az#-Ø(e-f*[ is{C}is


12343
non-existent
extinguished {C}agni-d›ha
-z„^non-conceptual
v-b*n- mistaken consciousness that f*[-ac-Vø-d- 12355 {C}(huge) conflagration

f*n-dnCn( -a- 12369


takes a clearly appearing non-existent as its
apprehended object dVø- Vø- dVøn- Vø(n-
{N}n›stitva-darŸana {MSA}agni-sa˙t›pana
one of the three divisions of knowledge and
awareness (blo rig) according to the view of nihilism{N} tormented by fire
three-fold division
f(- 12370

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

[Dzong-ka-ba's] Great Exposition of the Stages


{MSA}antare˚a … na sy›t
{MV 1.13c vc}n›pi c›bh›va¯ of the Path
is not non-existent
and is not non-existent
f(-wd- 12371

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

inputation with respect to what is non-existent car


{C}represent what is not really there {N}n›sti-v›da; {N}n›sti-v›din
f(-f(e- 12373

nihilism; nihilist{N}
f*[-a-v-zj‹]-a- 12347

momo
f*[-f#]- 12360

e;$r- zj‹]- d;$r- ;$rn- a type of dumplings with meat inside


{MSA}na … asan Is this spelt “mog mog” ? {T}
{MV}asad-gr›ha
not non-existent{BJ 38.1}
apprehend what is non-existent
f(-ebf-R#-d$- 12374

f*z-# wfn- 12361

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*z-# [a*- 12362


apprehend the non-existent as existent

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

f*z-# s$r-a(- 12363


and is not non-existent

f*[-az#-Nør( -a-i#[- 12350


{C}dhy›mı-kara˚at›
f*-x#-s$r-a(! {C}eclipsing
{MSA}abh›va-ŸÒnyat› {C}agni-skandha
f([- 12377

non-existent emptiness; emptiness of the {C}mass of fire


non-existent
f*z-# z(dn- 12364
{C}sulabha
f*[-az#-fpz- 12351
[verb + mod] indeed; although; but; though
{MV}agni-khad›
{C}to be; 'how good it is'; how fortunate
abh›v›nta whirlwind of fire {T}
extreme of non-existence{N} cr-N“*-fpz-[e-e#n-z[([-f([-Wr-
although it is indeed asserted by all our sects
...{PGP 107}

Tenses: future, present, past, imperative 394


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

f(]-N‘-* [fc-a(- f(n-a- f(n-a-[r-V“]-a-


12378 12382 12389

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

impetus; urge; zest; zeal; longing f(n- f(n- f(n- f(n-


Great Prayer Festival [f]-a-v-f(n-az#-n*fn-t]- {MSA}adhimukter bahulat›
much belief/faith/interest/inclination
sentient beings who have an interest in/are
f(z-$ ev-R#-d$- 12380

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

{MSA}adhimok˝a; {L}adhimuc-; unable" (mi lcogs med)


{L,MSA}adhimukti; {MSA}arthika
f(n- f(n- f(n- f(n- f(n-a-x#[-v-dX[* -a- 12393
belief; imagination; faith; interest; inclined
towards; prefer; zeal; imagine; keen for {C}udÒra-adhimuktika
extensive belief/faith/interest/inclination {MSA}adhimukti-manask›ra
{C}one who (always) resolutely believes; one
towards/zeal mental contemplation of belief{Lati}
who believes; resolutely believed; a resolute
believer; resolved on; intent on; resolutely intent {C}so much confirmed in their faith; resolutely third of the preparations (nyer bsdogs) for the
on; firm; firmly believe; resolve; conviction intent on the sublime; have sublime aspirations first concentration (bsam gtan), the "not
unable" (mi lcogs med)
f(n-Nå≈([-az#-n- f(n-a-‰X-y*]-a(- 12384

f(n-a-vn-dXr^ -dz#-x#[-dX[* - 12394

ground of engagement through belief


f(n- f(n- f(n- f(n-
f(n-dN®(-Ë*n-n$-x#-cr-e#-N´(f-vf-en$f- {MSA}adhimukti … vipul› f(n- f(n- f(n- f(n-
the three paths of meditation of aspiration, extensive belief/faith/interest/inclination adhimok˝ikamanask›ra
dedication, and rejoicing ...{PGP 86} towards/zeal mental contemplation arisen from belief
see: mos pa
f(n-az#-Nœdn- 12395

f(n-a-‰Xn-a- 12385

f(n- f(n- f(n- f(n- f(n- f(n- f(n- f(n-


{MSA}adhimukti-pu˝˛i {MSA}adhimukty-adhik›ra
extensive/increased occasion of belief/faith/interest/inclination
belief/faith/interest/inclination towards/zeal towards/zeal/keenness

f(n-az#-e(-c#f-a- 12396

f(n-a-y*- 12386

f(n- f(n- f(n- f(n- f(n- f(n- f(n- f(n-


{MSA}mah›dhimukti {C}adhimukty-anukrama
great belief/faith/interest/inclination stages of belief/faith/interest/inclination
towards/zeal towards/zeal/keenness; that which has stages of
belief/faith/interest/inclination
f(n-a-i#[- 12387
towards/zeal/keenness
{C}resolute gradual action
f(n- f(n- f(n- f(n-
f(n-az#-Nød( n-dNœ[*≈ -a- 12397

{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

generate the power of belief

p(d!zp(d- zp(d- p(d- zp(dn-


{MSA}adhimukti-l›bha
obtain belief

Tenses: future, present, past, imperative 395


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

f(n-az#-Nå[(≈ -az#-n- f(n-an-Nå[(≈ -a- fX-r]-R#-;$e-Â%-w(r-[^-y$[-ac-


12398 12409 12418

Nå≈[- Nå≈([- Nå≈[- Nå≈([- Nå≈[- Nå≈([- Nå≈[- Nå≈([- {C}Ÿoka-Ÿalya-parigata


{C}the dart of sorrow vexes him
{MSA}adhimukti-cary›-bhÒmi adhimukti-cary›

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

{C}afflicted with the dart of sorrow


z(-
fX-r]-R#-;$e-Â%n-;$e-ac-zR^c-c(- 12420
f(n- f(n- f(n- f(n- Nå≈[- Nå≈([- Nå≈[- Nå≈([-
{MSA}adhimukt›v anuŸa˙se {MSA}adhimukti-cary›-bhÒmau bodhisattvasya {C}Ÿoka-Ÿalya-viddha
benefit of belief/faith/interest/inclination the Bodhisattva's ground of engagement {C}pierced by the dart of sorrow
towards/zeal/keenness through belief
fX-r]-if-pe- 12421

see: mos spyod pa'i sa


f(n-az#-dc-[^-et([-a- 12400

f(n-an-Nå[(≈ -az#-n- 12411


{C}Ÿok›rtu
{MSA}adhimukti-paripantha
{C}afflicted with sorrow
interruption of belief {T} Nå≈[- Nå≈([- Nå≈[- Nå≈([-
fX-r]-z[z-d- 12422

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

{C}adhimukty-anukrama {C,MSA}nirv›˚a; {C}nirv¸t; {C}nirv¸ta;


{C}resolute gradual action
Nå≈[- Nå≈([- Nå≈[- Nå≈([- {MSA}nirv¸ti
adhimukti-cary›
nirv›˚a; liberation; liberated
f(n-az#-dn([-]fn-W#-∑[-ac- 12403
engagement through belief
{C}disgust; gone to rest
see: mos spyod pa'i sa
{MSA}adhimukti-pu˚ya-viŸe˝a˚a see: mya ngan las 'das pa
f(n-Nå[(≈ -W#-nn-dN“n^ -az#-dXr-n*fn-W#-f∑*]-a- fX-r]-z[n-a-Nø]( -a-
12413
feature of the merit of belief {T} 12424

f(n-ac-[qz(- 12404

Nå≈[- Nå≈([- Nå≈[- Nå≈([- dNø]- Nø]( - dNø][- Nø]( [-


{C}duradhimoc(y)a exalted knower of a Bodhisattva that is {MSA}nirv›˚a-darŸana
difficult to believe included within the ground of engagement
teach nirv›˚a
through belief
{C}hard to gain confidence
fX-r]-z[n-v-zw(c-l#-c(-et#e-a- 12425
Comment: This is the definition of the path of
f(n-ac-zR^c- 12405
a Bodhisattva who is an ordinary being
(byang sems so skye'i lam). {MSA}nirv›˚e sa˙s¸ti-Ÿ›nty-ekarasa¯
{C}sp¸hayate; {C}sp¸het in nirv›˚a the world and peace are of one taste
f(n-Nå[(≈ -az#-n- 12414
believe; belief {T}
{C}long for; aspire to be
Nå≈[- Nå≈([- Nå≈[- Nå≈([- fX-r]-N“e^ -dN®v-y(n- 12426

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

towards/zeal/keenness; will/should believe prayoga-m›rga)


{C}energies {C}anirv¸ta
f(n-f#]- 12415

non-liberation
f(n-ac-dXz-( 12407

{C}they do not escape into the Blessed Rest


f(n- f(n- f(n- f(n-
f(n- f(n- f(n- f(n- fX-r]-:√-( 12428
{C}anadhimukti
{C}›rocayati non-belief/faith/interest/inclination
should/will believe/have {C}nirv›payi
towards/zeal/keenness
belief/faith/interest/inclination {C}lead to nirv›˚a
fû-ù-v- 12416

towards/zeal/keenness
fX-r]-vn-z[z-d- 12429

{C}(solemnly) declare; announce ma˚˜ala


{MSA}nirv›˚a; {MSA}parinirv›˚a
f(n-an-p(d-a- 12408
[transliteration of Sanskrit word—ma˚˜ala =
dkyil 'khor] mystic circle nirv›˚a; liberation
p(d!zp(d- zp(d- p(d- zp(dn- Check entries transliteration {T}
fX-r]-vn-z[z-dz#-[(]-[^-cd-o^-N∂c(≈ -d- 12430

{MSA}adhimukti-l›bha
fX-r]- 12417

attain/obtain through belief N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[-


{C,L}du¯kha; {C}Ÿoka {MSA}parinirv›˚›rtha-prayukta
suffering; sorrow practice for the sake of nirv›˚a

Tenses: future, present, past, imperative 396


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

fX-r]-vn-z[z-dz#-z[^-b*n- fX-r]-vn-z[n-az#-y*-d-i#[- fXc^ -[^-Ø(en-


12431 12444 12457

{MSA}nirv›˚a-sa˙jñ› {MSA}nirv¸ti-m›h›tmya Ø(en- Ø(en- Ø(en- Ø(en-


conception of nirv›˚a greatness of nirv›˚a k˝ipr›nubudhyate

fX-r]-vn-z[n-y*]-a(z-# fpc-sX]# -](- fX-r]-vn-z[n-az#-y*[-


12432 12445
understand quickly

fXc^ -[^-z[^-d- 12458

{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

fXc^ -d- 12459

{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

[sorrow-from-passed]; nirv›˚a; liberation; ‰X^[-N“*-z(e-en$f-[r-sc-sX#]-p*e-az#-fX^c-∑[-]#-


nirvana {MSA}nirv›˚›bhipr›ya
the difference in speed between the three
{C}The Blessed Rest thought of nirv›˚a
lower tantra sets and the Perfection
fX-r]-vn-z[n-a-fr(]-[^-sXe( n-az#-y(n- fX-r]-vn-z[n-ac-z[([-a-
12434 12448
Vehicle{TGP 15}

fXc^ -d-fXc^ -d- 12460


{MSA}nirv›˚›bhimukha … dharma {MSA}nirv›˚ecch›
phenomena of the approach to nirv›˚a {T} wish for nirv›˚a; desire for nirv›˚a
{L}Ÿıghram
fX-]r- 12449

fX-r]-vn-z[n-a-y*]-a(-q^]-o^-Nø]( -a- very quickly


12435

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-! fX(r-! fXrn! fX(rn! {LCh}sa˙vedana; {C}asnute; {C,L}asvada;


to taste; to experience {MSA}upasa˙vitti; {C}labhate
z#-sXc#{MSA}nirv›˚a-sa˙s›rayor
- aprati˝˛h›n›t Thumi, p.192, has myang for past,
to taste; experience; undergo; enjoy; feel
{C}gain; enjoyment; relishing; undergo; relish;
due to not abiding in either nirv›˚a or cyclic but it is probably a typo {T} receive; apprehend; get; gain
existence
fXr-z[n- 12451
enr-Ôn-fX(rn-a-
fX-r]-vn-z[n-a-[r-V“]-az#-n*fn-dNœ[*≈ -a- 12437
taste secret substances
fX-r]-vn-z[n-a-
fXr( -„#[- 12462

dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ - nirv›˚a


{C}nirv¸ti-sahagata(Ÿ)-cittotp›da nirvana instructions from experience; instruction from
generate a mind that is connected with nirv›˚a experience
fXr-d- 12452

fX-r]-vn-z[n-a-]#-l#-dz(- 12438

fXr( -d- 12463

fX(r-! fX(r-! fXrn! fX(rn!


{MSA}Ÿ›nta˙ nirv›˚am
nirv›˚a is peaceful
{C}›sv›da fX(r-! fX(r-! fXrn! fX(rn!
to taste; to experience {L}anubhÒ; {C}anubhava; {MV}(praty-anu
fX-r]-vn-z[n-a-l#-d-x#]-a- 12439
{C}enjoy; relish ΩbhÒ): pratyanubhavati; {L}asvada;
{MSA}prati-sa˙ Ωvid): pratisa˙vedyate;
fXrn- 12453
Ÿ›nta˙ nirv›˚am anubhÒta
to taste; experience; undergo; enjoy;
nirv›˚a is peaceful
fX(r-! fX(r-! fXrn! fX(rn! presentational apprehension [being an
fX-r]-vn-z[n-a-l#-l#r-[e*-d- 12440
awareness of an object presented to the
to taste; to experience
consciousness either directly or indirectly by
nirv›˚a is peaceful and auspicious
fX-^ e^- 12454
reasoning, language or example] {Ny›ya,
one of the four seals (phyag rgya bzhi); for {C}gain; enjoyment; relishing; undergo; relish;
others see: phyag rgya {LCh,C,MSA}aºkura; {C}stamba; {C}vi˛apam receive; apprehend; get; gain
sprout
fX-r]-vn-z[n-a-v-f#-e]n-a- fXr( -d-‰X-^ fp%]-R#-zdCn-d$-
12441 12464

{C}tree
{MSA}nirv›˚›prati˝˛hitatva experientially causally concordant effect
fXc^ - 12455

not abide in nirv›˚a Comment: This is one of the two types of


{MSA}›Ÿu; {MSA}k˝ipra causally concordant effect (rgyu mthun kyi
fX-r]-vn-z[n-a-v-x#[-e]n-n(- 12442

quickly 'bras bu): functionally causally concordant


effect (byed pa rgyu mthun gyi 'bras bu) and
{MSA}nirv›˚e prati˝˛hita˙ mana¯
fXc^ -[^- 12456

experientially causually concordant effect


mental abiding in nirv›˚a {T} (myong ba rgyu mthun gyi 'bras bu).
{C,MV}k˝ipram; {C}k˝ipru; {C}tvarite;
fX-r]-vn-z[n-a-v-Vµe-ac-[ez-d- 12443
{C}laghu; {C}Ÿıghra(m); {MV}na cir›t
fXr( -d-p(]-a- 12465

quickly
{MSA}nirv›˚›bhiratatva
{C}speedy; swiftly; nimbly; go on; hurry up with develop experience
special joy with respect to nirv›˚a

Tenses: future, present, past, imperative 397


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

fXr( -d-f-x#]- [f]-a-[r-zdC]# -[r-∑[-ac-t]- [fc-„#[-


12466 12478 12488

{C}an›lı˜ha {MSA}hına-madhya-viŸi˝˛a bare instruction; naked instruction; essential


non-experience; not experienced; cannot be inferior, middling, and special instruction
experienced
[f]-a---zdCr# ---fy(e- [fc-fy([-dX[* -a-
12479 12489

fXr( -d-f*[-a- 12467

{MSA}hına … madhya … uttama making bloody sacrifice{TGP 77}


an-anubhÒta inferior, middling, and superior
[fc-a- 12490

unexperienced
[f]-a-v-f(n-a- 12480

fXr( -dc-zR^c- {L}hına


12468

f(n- f(n- f(n- f(n- inferior; low; small; little


{C}pratisa˙vedayati
{C}hına-adhimuktika; {MSA}hına …
[fc-a(- 12491

to taste; experience; undergo; enjoy adhikamukti¯


{C}feels; experiences belief/faith/interest/inclination/zeal/keenness {C,L}lohita; {C}rakta
in/toward/for the inferior
fXr( -dc-dX-d- red
12469

{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

fXn( -fXn( -a(c-zR^c- 12471

[red-yellow]; orange; reddish-yellow


{MSA}hına-bhÒmika
[f#en- 12494
zR^c- zR^c[- R^c- R^c[- person on a Hınay›na ground
{C}unm›da (=unm›dam aunpr›pnuyus; akin
to: citta-vik˝epa) [dX*-d! 1 [qc-a(-’f-ac-fp(r-az#-n! 2 [f#en- [f#en- [f#en- [f#en-
{C}frantic c#en-W#-n! 3 d‰X[-az#-n! 4 fp(r-dz#-n! 5 {C}›lambati; {C}›lambate; (upa Ωlabh):
{MSA}upalabhate; {C}upalabdhi;
[fe- dnCd-az#-n! 6 z[([-yen-[r-dCv-dz#-n! 7
12472
{C}upalambha; {C}labhati; {C}upagacchati;
{MV}›lambana; {MSA}upapadyate
sen› dXn-a-Ø(en-az#
Divisions: -n! 7 ofcr-nr-‰X
(1) ground n-W#wholesome;
seeing the -n! to observe{D2}; apprehend; be aware of;
army (2) ground of lineage; (3) ground of the eighth; object of observation (=dmigs pa)
(4) ground of seeing; (5) ground of dimishment; {C}make into an object; come (to); go to; be
[fe-V“]-e;$en-t]-NIr# -a(- 12473

(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;

[fe-f#- taking as a basis; speaks meaningfully of;


12474

{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

which the points are not differentiated


f(n- f(n- f(n- f(n- well{MSI 411.2}
{MSA}hına; {MSA}nata; {MSA}h›ni
[f#en-ŒX]* - 12495
limited; inferior; little; low {MSA}hın›dhimukti
belief/faith/interest/inclination/zeal/keenness
D√(-[f]-c#e-az#-N‘r-a-‰Xn-sX#c-Nå*v- in/toward/for the inferior [f#en- [f#en- [f#en- [f#en-
in order to increase the light of awareness in
›lambana-pratyaya
[fz-d- 12485
those of little knowledge{BR}
observed object condition; referential
[f]-a- 12476
{L}hına; {C}avanata(s); {C}nıcatva; condition {GD:130}; observed-object
{MSA}avanat› condition; object-of-observation condition
{C,L,MSA}hına;{C}m¸duka; {MSA}dına; inferior; low{D1}; little; small one of the four types of condition; for others
{MSA}nihına; {MSA}m›ndya; {MSA}m¸du; {C}dejected; inferiority see: rkyen
{MSA}vihına; {MSA}hıyam›na
[fz-d-ven-an- [f#en-ŒX]* -doen-a-d-
12486 12496
lesser; inferior; small; little; low
{C}mean; left behind; disagreeable; dull; soft;
mild {C}nimna e[en- z[(en- doen!dØen- p(en-
{C}slopes away
imputed observed-object-conditions
[f]-a-i#[- 12477

[fc- 12487

{C}nyÒnatva; {MSA}hınatva
smallness; inferiority; deficiency {C}rakta
red
{C}passionate; fond of

Tenses: future, present, past, imperative 398


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

[f#en-zR^c- [f#en-a-dË*[-ac-f-R^c- [f#en-a-f*[-


12497 12505 12516

[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

{C}gain; get at/to; seize on non-observation; non-apprehension


{MSA}dvay›lambana-l›bha {C}without apprehending anything
[f#en-N´-( ]n- 12498

obtain two objects of observation {T}


[f#en-a-f*[-[r-V“]-a- 12517

[f#en- [f#en- [f#en- [f#en- [f#en-a-[r-dtn-a- 12507

{C}upalambha [f#en- [f#en- [f#en- [f#en-


from the point of view of [f#en- [f#en- [f#en- [f#en- {C}gatopalambhayoga
observation/apprehension {C}aupalambhika together with non-observation; having
{C}gain; get at/to; seize on having an object of observation non-apprehension
{C}one who leans on/observes a basis; one who {C}absence of devotion to a basis
[f#en-t]- 12499

is based on something
[f#en-a-f*[-a- 12518

[f#en- [f#en- [f#en- [f#en- [f#en-a-[r-dtn-f-x#]- 12508

{C}upalambhika [f#en- [f#en- [f#en- [f#en-


having observation; having apprehension [f#en- [f#en- [f#en- [f#en- {C}anaupalambhika; {C}nir›lambana;
{C}one who leans on a basis {MSA}an›lambana
{C}sa-›ramba˚a
unobservability; boundlessness;
not having an object of observation
[f#en-Ø*]- 12500
non-observation; non-apprehension; no object
{C}with an objective support
of observation
[f#en- [f#en- [f#en- [f#en- [f#en-a-[r-dCv-d- 12509
{C}without apprehending anything; one who
object-of-observation support observes no basis; without objective support
[f#en- [f#en- [f#en- [f#en-
[f#en-’f-Nœr(≈ -dz#-Nœdn- [f#en-a-f*[-a-[r-[f#en-a-x-f-dc√[-[e-
12501 12519

{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›

[f#en-a- {C}absence of an objective support and


12502

[f#en- [f#en- [f#en- [f#en- voidness


[f#en- [f#en- [f#en- [f#en- {MV}nopalambhopalambha
[f#en-a-f*[-a-v-e]n-a- 12520

{LCh,C,MSA,MV}›lambana; observation and non-observation {T}


{C,MV,MSA}upalambha; {C}anupalambha-vih›rin
[f#en-a-[r-x#[-v-dX[* -a-[r-p(d-a- 12511
{C,MV,MSA}upalabdhi; {C}›ramba˚a; abide in unobservability; abiding in no object of
{C}adhy›lambate; {C}upalabhate; {C}upaiti; observation
noun: object of observation; object of p(d!zp(d- zp(d- p(d- zp(dn- {C}one who dwells in the Baseless
awareness; object; imagination; visualization;
{MV}›lambana-manask›ra-pr›pti
apprehension
[f#en-a-e;$r-d- 12521

verb: observe; apprehend observation, mental application, and


adj.: observed{N}; observed object attainment {T}
{C}objective support; be aware of; perceive;
e;$r- zj‹]- d;$r- ;$rn-
[f#en-a-]#-n*fn-x#]-o*- 12512

opinion; imagine; construe; basic fact; basic; {MSA}›lambana … gr›hya


basis of apprehension; take as a basis; can be apprehend an object of observation;
apprehended in actual reality; uphold; look for [f#en- [f#en- [f#en- [f#en- apprehended object of observation
support in; hangs on to; seek (for) rebirth in; {MSA}cittam eval›mbana˙
[f#en-a-d;r- 12522

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

Tenses: future, present, past, imperative 399


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

[f#en-a-x(rn-n$-h·v-d- [f#en-ac-zy[-[(- [f#en-x$v-


12525 12535 12545

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

object of observation by a path of

[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-ac-dXn-az#-q^]-dØen-a- not observed or apprehended by it — they


12537

[f#en-az#-ŒX]* - 12527

are only bases with respect to which

[f#en- [f#en- [f#en- [f#en- e[en- z[(en- doen!dØen- p(en- [f#en-n$-f*[- 12546

{MSA}›lambana-pratyaya {MSA}›lambanı-k¸ta˙ parikalpita˙


observed object condition imputation made into an object of observation [f#en- [f#en- [f#en- [f#en-
see: dmigs rkyen {T} {C}na labhyate; {C}anupalabham›na
not observed; not apprehended
[f#en-ac-dX[* -[*- 12538

[f#en-az#-N´-( ]n-;e-dtn- 12528

{C}cannot be apprehended; not seized; not


{C}›lambanı-karoti getting at; who does not apprehend; since I do
[f#en- [f#en- [f#en- [f#en- not get at; since I fail to apprehend; not
makes into an object of observation
contaminated by way of being an object of apprehending; unable to get at; when one
[f#en-ac-f#-dX[* -a- 12539
observation [i.e. when taken as an object of cannot apprehend
observation, it is suitable to increase the
[f#en-n$-f*[-a- 12547

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

{L}›lambana-vastu does not exist as an object of observation; does


real objective thing not exist as observed/apprehended
zdX^r- zdX^r- dX^r- dX^r- {C}without objective support; free from stains;
[f#en-az#-y(n- 12530
{MV}›lambana-prabhavatva untainted
arising of the object of observation; arise due
[f#en-dnv- 12548
[f#en- [f#en- [f#en- [f#en- to the object of observation
{MSA}›lambana-dharma
[f#en-d$-f*[-a- 12541

phenomenon that is an object of observation dnv- n*v- dnv[- n*v[-


exception
[f#en-az#-Ø*]- 12531
[f#en- [f#en- [f#en- [f#en-
{C}avin›yaka [f#en-dnv-[^-b*n-ac-dX-‰X^-x#]-
[f#en- [f#en- [f#en- [f#en- {C}without a guide [these] should be known as exceptions
basis of the object of observation; support
[f#en-f*[- [f$n-v(r-
12542 12549

which is the object of observation


{C}j›ty-andha
[f#en-az#-h$v-R#n- 12532
[f#en- [f#en- [f#en- [f#en-
blind person
unobservability; boundlessness
{C}born blind
[f#en- [f#en- [f#en- [f#en-
[f#en-f*[-v-[f#en-az#-NIr# -Ë*- 12543

[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

Tenses: future, present, past, imperative 400


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

[fXv-d- Ï[-[^-dXr^ -dz#-y(n-W#-N“-* Ï#-vf-Ï#n-a-


12552 12560 12570

{C,MSA}naraka; {C}niraya; n›raka zdX^r- zdX^r- dX^r- dX^r- Ï#-vf-[^-Ï#n-a!


hell; hell-being {C}adbhuta-dharmas {C}svapna-darŸin
[dX*-d! 1 h-[fXv-d! 2 eCr-[fXv-d! 3 marvellous phenomena; marvels to dream; have a dream{Ship 65b.4}
{C}one who sees a dream
i*-zw(c-[fXv-d! 4 i#-h°-dz#-[fXv-d-
get ex from S h i p 65b.4 SW
Ï[-[^-zdXr^ -d- 12561

Divisions: (1) [eight] hot hells (d›ha-naraka);


(2) [eight] cold hells (Ÿıta-naraka); (3) the hells added tenses and Engl.
of preliminary or lighter punishment which are zdX^r- zdX^r- dX^r- dX^r-
Ï#en-a- 12571

situated in the neighborhood of the greater hells {C}adbhuta


(pratya 'kanaraka); (4) hell of temporary marvellous; astonishing; wonderful; marvel lizards
one of the six tyes of ordinary beings (so so'i
Ï[-dXr^ -d- 12562

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

{MSA}adbhuta similar to a dream


marvellous; astonishing; wonderful; marvel
{LCh}n›raka; nairayika
Ï%en-a- 12573

hell being
Ï[-zdXr^ -d- 12563

{C}in the hells; infernal {LCh,L}sthy›na; sty›na


lethargy; obscuration
see: dmyal ba zdX^r- zdX^r- dX^r- dX^r-
sloth; torpor; laziness
[fXv-dz#-Ø*]-t]-R#-n(-n(z-# Nœ-*≈ d(- {L}adbhuta
12554

Comment: This is one of the twenty


marvellous; astonishing; wonderful; marvel
secondary afflictions (nye nyon nyi shu,
ordinary beings with the basis of hell-dwellers;
Ï#-Vøn-n$-fp(r-d- 12564
upakleŸa): (1) belligerence (khro ba,
common being having the basis of a hell-being
krodha); (2) resentment ('khon 'dzin,
see: dmyal ba svapna-darŸana upan›ha); (3) concealment ('chab pa,

Ï-dX- dream seeing mrak˝a); (4) spite ('tshig pa, prad›sa); (5)
12555

jealousy (ır˝y›); (6) miserliness (m›tsarya);


Ï#-z[}- 12565

peacock (7) deceit (sgyu, m›y›); (8) dissimulation


(g.yo, Ÿ›˛hya); (9) haughtiness (rgyags pa,
svapna-vat
Ï-dXz-# f[(rn- 12556

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

(rmangs gzhi). Since it refers to something b*n-a-


low, if you call someone "Base one!" a dream-consciousness to which a dream-blue el(f- zu(fn- dt(f- y(fn-
(rmangs mo), you are saying they are the clearly appears as blue having destroyed/conquered into total disorder
lowest and the worst.
Ï#-vf-Vø-d$-i#[- 12567

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

obscuration; delusion; confusion; ignorance;


marvellous; astonishing; wonderful; marvel
dullness
Ï#-vf-Ï#n-a!
Ï[-[^-dXr^ -d- 12559

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

z[#-Ï[-[^-dX^r-dz#-v*en-db[-t#e-z[^e-Nø*- {MV}vimoha; {MV}sa˙moha;


obscuration; delusion; confusion; ignorance;
this is a marvellously good explanation{TGP {C}svapnopama dullness
39} dream-like; like a dream; similar to a dream {C}ignorant; stupefaction; stupefied; be
bewildered

Tenses: future, present, past, imperative 401


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

Ï(rn-a-[r-dtn-a- Nƒ[-a- Nƒ]# -


12579 12590 12601

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

delusion; fool see: rmad du byung ba

Ï(rn-a-f*[-a- {L}vip›ka; {MSA}pakva; {MSA}parip›ka


12581

Nƒ]- 12592

ripen; mature; fructify; maturation; ripening;


Ï(r- Ï(r- Ï(rn- Ï(rn- {LCh,C,L,MSA}bhai˝ajya; {C}o˝adhı; matured; ripened
{C}cikitsaka; {MSA}au˝adha
{MSA}asamoha
Nƒ]# -ac-dX[* - 12603

non-obscuration; non-delusion; non-deluded; medicine; drug


non-confused {C}herb; remedy; medical treatment {MV}p›cana
f*-v(r-[r-f#e-Nƒ]-n(en-Nø*c-d-[r- maturing; ripening
Ï(]n-az#-cr-dl#]-t]- 12582

Nƒ]# -ac-dX[* -a- 12604


giving the mirror, eye medicine, and so forth
having deluded nature; stupid{S}
Nƒ]-wr- 12593
{MSA}p›can›
Ï(rn-ac-zR^c- 12583

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

Nƒ]# -f- 12606


black; dark; darkness

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

{C}the Supreme Physician


Nƒ[- 12587

an epithet of Buddha {C}Òr˚›-koŸa


{MSA}(vi Ωv¸˚): vivar˚ayati
Nƒ]-d;r-a(- 12597
hair-treasure between the eyebrows; hair-tuft
lower; lower part; Ïay ("Lower") College of between the eyebrows
e-ra Monastic University {MSA}subhai˝ajya {C}hair-tuft between the eyebrows
n-d‰X[-az#-[W#v-Nƒ[- helpful medicine; good medicine Comment: one of the X marks/signs of a

Nƒe# -‰X-^ 12598


the lower half of the eighth ground B u d d h a . get from mdzod spu
Nƒ[-‰X^[-W#-Ô·en-c#f-„#[-y*]-d‰X[-[^-eCen-a-vn- {MSA}marıci
entry
from among the great [systems of] instruction mirage
Nƒ-* d-e]e-de- 12609

on the stage of completion renowned as eight in


Nƒe# -‰X-^ [r-Ï#-vf-[r-y$-:√-v-n(en-a- 12599
the Tantric College in Lower Hlasa {C}k›latilaka
Nƒ[-[^-dXr^ - 12588

{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

{C}jugupsanat›; {C}pa˙sana; {C}pa˙sayi;


{C}vijugupsana; {MSA}jugupsana;
{MSA}jugupsin; {MSA}apavadana;
{MSA}(Ωnind); {MSA}prativahana
loathing; deprecating; deprecates

Tenses: future, present, past, imperative 402


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

Nƒ[( -ac-dX[* - Nƒ]( -a-f*[-ac-R^c-a- Nƒ]( -vf-dod-a-


12612 12624 12637

{C}pratikroŸati (=apriya-abhidh›n›t); {MSA}apra˚ihita e[d! z[*dn! dod! p(dn!


{C}vigarhate wishlessness; wishless {MSA}pra˚ihita
{C}reviles; rejects; censures
Nƒ]( -a-x#[-v-dX[* -a- 12625
plant prayer-wishes {T}
Nƒ[( -ac-dX[* -a- 12613

Nƒ]( -vf-[r-N´d&ç -az#-∑[-ac- 12638


{MSA}›Ÿ›sti-manask›ra
{C}pa˙sayati; {MSA}vigarhanti (e.g.: aspirational mental contemplation; mental
kuce˝˛ita˙ vigarhanti) contemplation of wishing dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-
{C}reviles; rejects; censures; deprecates {MSA}pra˚idh›na-pratipatti-viŸe˝a
Nƒ]( -a-Vµ]^ -R#n-eCd^ -an- 12626

Nƒ[( -ac-dX[* -ac-zR^c-o*- 12614


features of wishing and achievement {T}
{MSA}an›bhogen›pra˚idh›ya (pra˚i Ωdh›)
Nƒ]( -vf-[r-V“]-a- 12639
{C}pa˙sayati due to a spontaneous wish {T}
{C}deprecates
{MSA}pra˚idh›navat
Nƒ]( -az#-n*fn- 12627

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]( -ac-dX[* -a- 12628


{C}pra˚idheti
offer a wish
f∑*]- f∑*]- f∑*][- f∑*][- {L}pra˚idh›na {C}he makes the vow
{C}pra˚idhi-jñ›na aspire; wish; pray; vow; resolve
Nƒ]( -vf-z[*dn-a- 12641
{C}cognition which results from resolve
Nƒ]( -ac-f*[-a- 12629

Nƒ]( -]n-f∑*]-a- 12617

{C}apra˚ihita; {C}apra˚idh›na e[d- z[*dn- dod p(dn-


wishlessness; non-aspiration (pra-˚i dh›): {MSA}pra˚idadh›ti;
f∑*]- f∑*]- f∑*][- f∑*][- {MSA}pra˚idh›na˙ kari˝yanti
Nƒ]( -vf- 12630
{C}pra˚idhi-jñ›na offer a wish
{C}cognition which results from resolve {C}he makes the vow
{LCh,MV,MSA,C}pra˚idh›na; {L}pra˚idh›;
Nƒ]( -]n-b*n-a- 12618

Nƒ]( -vf-f#-eo(r-d- 12642


{C,MSA}pra˚idhi
[wish-path]; wishes; prayer-wishes; prayer;
{C,MSA}pra˚idhi-jñ›na supplication; aspirational prayer; prayer eor- eo(r- dor- p(rn-
{C}cognition which results from resolve petition {C}anir›k¸ta-pra˚idhi
Nƒ]( -a- {C}vow; resolve; plans for the future; desire
12619
not give up prayer-wishes
for the future {C}unobstructed vow/resolve
{C}pra˚idadh›ti (e.g.: m› citta˙ pra˚idh›¯);
Nƒ]( -vf-∑[-ac-t]- 12631

Nƒ]( -vf-x#[-v-dX[* -a- 12643


{C,MV,MSA}pra˚idh›na; {MV}pra˚ihita;
{MSA}nidh›na; {MSA}›Ÿa˙sana;
{MSA}›Ÿ›sti; {MSA}sam›Ÿ›sti {MSA}pra˚idh›na-vaiŸe˝ikat› {MSA}pra˚idh›na-manasik›ra
wish; admire; pray; aspire having the feature of prayer-wishes {T} wishing mental contemplation; mental
{C}resolves; vow; plans for the future; resolve; contemplation of wishing
Nƒ]( -vf-R#-∑[-ac- 12632
desire for the future
Nƒ]( -vf-v-dØ*]-a- 12644

Nƒ]( -a-f*[-a- 12620


{MSA}pra˚idh›na-viŸe˝a
feature of prayer-wishes {T} {MSA}pra˚idh›na-sa˙niŸrit›
{C,MSA}apra˚ihita; {C}apra˚idh›na
in dependence upon wishing
Nƒ]( -vf-R#-Nød( n-t]- 12633
wishlessness{N}
Nƒ]( -vf-b*n-a- 12645
{C}not hopeful; no plans made for the future;
no lack of vows {MSA}pra˚idh›na-balika
having the power of wishing {MSA}pra˚idhi-jñ›na
Nƒ]( -a-f*[-az#-o#r-r*-zj‹]- 12621
aspirational consciousness
Nƒ]( -vf-R#-s-c(v-o^-sX]# -a- 12634

Nƒ]( -n*fn- 12646

e;$r- zj‹]- d;$r- ;$rn- {MSA}pra˚idh›na-p›ramit›


{MSA}apra˚ihita-sam›dhi bodhi-pra˚idhi-citta
perfection of wishing
meditative stabilization of wishlessness; attitude of aspiration [to full enlightenment];
Nƒ]( -vf-R#-[dr- 12635
wishless meditative stabilization aspirational mind of enlightenment

Nƒ]( -a-f*[-az#-el#- 12622


{MSA}pra˚idh›na-vaŸa

Nƒ]( -n*fn-dNœ[*≈ - 12647


the force of wishing
{MSA}apra˚idh›nasya padam
Nƒ]( -vf-y*]-a(-dt$-fr(]-ac-N´d&ç -a- 12636
basis of wishlessness; wishless basis
dNœ[*≈ - Nœ[*≈ - dNœ[*≈ - Nœ[*≈ -
Nƒ]( -a-f*[-az#-b*n-a- 12623

dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n- [aspire-mind-generate]; generate the attitude


of aspiration [to full enlightenment]
{MV}jñ›n›pra˚ihita {MSA}daŸa-mah›-pra˚idh›n›bhinirh›ra
cognition of wishlessness; wishless consciousness manifestly establish the ten great wishes

Tenses: future, present, past, imperative 403


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

Nƒn( - Nƒ-ç fwn- Nƒ-ç d-:√-f*[-


12648 12662 12673

Nƒ(! Nƒ(! Nƒ(n! Nƒ(n! {MSA}v›gmin "unmatched proponents [of doctrine]"


wise proponent; speak wisely (Buddhas)
{C}pr›g eva; {MSA}sÒcana

Nƒ-ç fwn-a- Nƒ-ç d-v-xr-N√d( -ac-dX[* -


12663 12674
statement; [desiderative marker]
{C}how much more/less so
{MSA}v›k-kara˚a {MSA}abhil›pa˙ … Ÿik˝ayati
Nƒn( -t#- 12649

wise proponent; speak wisely learn to propound {T}

Nƒ-ç fwn-a-[r-V“]-a- 12664


{C}pr›g eva
Nƒ-ç dz#-Nån(ç - 12675

{C}how much more/less so


{MSA}vacas›bhyupeta˙; conventional teaching
Nƒn( -t#-[e(n- 12650
{MSA}v›k-kara˚enopeta˙
Nƒ-ç dz#-:√-d- 12676
wise speech; skilled speech; wise/skilled
{C,MSA}pr›g eva
proponent {T}
what need is there to mention ... {T} {C}v›di-candra
Nƒ-ç fwn-s$]-n$f-h·en- 12665
{C}how much more/less so {C}moon of the doctrine

Nƒ-ç dc-dX[* -[(- 12677

Nƒn( -a- 12651


{MSA}su-v›k-kara˚a-sa˙pad
the marvel of skilled speech {T}
{MSA}graha˚a {C}sa˙dh›yate

Nƒ-ç fy(e- propounding; speak; speaking


12666
statement; saying:{BJ 38.2}
{C}explain
Nƒe#≈ -‰X-^ 12652
{C}v›di-Ÿre˝˛ha
Nƒ-ç f*[-a- 12678

{C}the supreme teacher


{C}marıci
Nƒ-ç ]^n-a- {C}anud›h›ra
12667
mirage
{C}mirage non-propounding; not propound; unutterable
{C}vacana-samartha
Comment: This is an old form.
Nƒcç -f*[-a- 12679

able to propound; able to speak


Nƒe#≈ -‰X-^ Vø-d$- 12653
{C}able to express himself {C}avyavah¸ta

Nƒ-ç a- non-propounding; not propound; unutterable


12668
{C}marıci-sama
mirage-like; like a mirage {C}not conventionally expressed
{C}mirage-like; like a mirage; a mere mirage propounding; proponent; speaker; teaching;
Nƒnç - 12680

spoke; taught; speak


Nƒ-&≈ e^- 12654

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}v›din; {C}vadati; {C}ud›harati; said"


{C}vy›harati; {MV}pravy›h›ra; {C}kathı; {C}teach
tiger that stays in bamboo groves {C}bh›˝ite; {MSA}abhil›pa; {MSA}abhibh›˝in
Nƒnç -]n-c#r-f(-l#e-v(]-a- 12681
(e.g.: pÒrv›bhibh›˝in); {C}vyavapadiŸati
Nƒr&≈ -e]n- 12656

propound; proponent{BJ 22.2}; speak; utter;


say; advocate {MSA}cira-bh›˝ita
fasting
{C}announce; preacher; when speaking; teach; speak for a long time
Nƒ-(≈ 12657
preacher; theoretician; one who asserts;
Nƒnç -a- 12682
acknowledge
Nƒ≈(! Nƒ≈(! Nƒ≈(n! Nƒ≈(!
Nƒ-ç d-dË([-a- 12670
{LCh}›ha; {LCh}ukta; ucyate; {C}bha˚ita;
to be mad; insane; crazy; be crazed {C}jalpita; {C}jalpyam›na; {C}mantrite
dË([- Ë([- dË([- Ë([- "It is said"; propound; speak; utter; say;
Nƒ](≈ -pdn- 12658

{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

Nƒ-*ç N®en- 12683

Nƒ](≈ -az#-ec- Nƒ-ç d-i^r-d-


12659 12671

dance of the insane{LWT 232} {C}alpa-bh›˝ya; {C}manda-bh›˝ya sorrowful moaning


speaks little
Nƒ-*ç dl#]-[^- 12684

Nƒn(≈ - 12660

{C}soft in his speech


{C}krandantin
Nƒ≈(! Nƒ≈(! Nƒ≈(n! Nƒ≈(! Nƒ-ç d-D√-]-f*[-a- 12672

{C}cries out aloud


to be mad; insane; crazy; be crazed
unsurpassed proponent (an epithet of
Nƒn(ç - 12685

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

Tenses: future, present, past, imperative 404


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

---g-]- egr- eg$en-


12686 12700 12712

because [verb + ...] {LCh}Ÿuci; {C}medhya e;$en! zj$en! zg$en! h$en!


clean; pure; cleanliness
---gr- 12687
plant [past of 'dzugs]
„^n-[r-egr-N∂ç-Nå≈([-t#r- enc-[^-fe(-eg$en-]n-
because [verb + ...] they perform bathing and cleanliness{TSV 68a}
to begin [past tense]
gr-f- 12688

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

eg°! zh°! dg°n-nf-eg°n! eg°n!


{LCh,C}candana {C}Ÿuci {C}vihi˙s›
sandalwood pure; clean; clear to harm {T}
g]-[]-R#-[}-# 12690

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

main; chief; principal


gf-w(-]- 12694

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

only; merely; just


eg$e-o(c-t]- 12708

main mind
gf-]- 12695

{C}Ÿikhin
dgr-re-a- 12719

⁄ikhin [p.n. of a Bodhisattva in the Buddha-field


as soon as
of Ak˝obhya] {GD:692} Tsang-ngak-ba (?-1171}
d‰Xv-d-nrn-gf-]-
eg$e-]- 12709

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

gf-v-f#-dX[* -ac- 12698

{LCh}mah›vih›rav›stin; mah›vih›rin dgz! dgz! dgn! dgn!


without referring to merely that Mah›vih›rin [p.n.] born; give birth; bring forth; bear
one of the three Sthavira schools among the
g·r-w-a- dgz-d-
12699 12723

eighteen Vaibh›˝ika schools, according to


Dzong-ka-ba (1357-1419); founder of the Vinıtadeva's rendition; see Meditation on
dgz! dgz! dgn! dgn!
Ge-luk-fla (dge lugs pa) school of Tibetan Emptiness, p.717 {T}
{C}praj›yan›
Buddhism [also known as Ío-sang-drak-fla (blo
born; give birth; bring forth; bear
bzang grags pa)]; ‚zong-ka-fla
{C}giving birth

Tenses: future, present, past, imperative 405


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

dgv- dg$]-a-eCv( -N“-* dg·]-c-


12724 12732 12745

dgv- zh·v- dgv[- h·v[- Bhadanta Vimuktasena prison; jail


Comment: He is said to be the student of
{MSA}parye˝›; {MSA}prayujyam›na;
dg·v-d- 12746

parye˝˛i; {C}m›rgayati Vasubandhu's student and from Magadha; he


search; search for; seek [past of 'tshal] is not to be confused with the earlier seek
firyavimuktasena (rnam grol sde) who was
{C}hunt for
dg·n- 12747
Vasubandhu's disciple.
future (& past?) of 'tshal to
dg$]-ac-dXn-a- 12733
prostrate: add tenses, if dg·! zh·[! dg·n! zh·[!
different from "to search". {C}niveŸana cook; boil
get ex. from rDor 'grel {C}house; entering on; show respect to get ex. from rDor 'grel
commentary on A's homage
dg$]-f(- (Ship? )
12734

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

{C}parye˝˛i cooked; boiled


search; search for; seek{BJ 15.1} get ex. from rDor 'grel
sporting with queens
{C}seeks for; try to determine; decides to look
one of the twelve deeds of a Buddha {T} (Ship? )
for; seeks

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- zh·v- dgv[- h·v[- root text


at the time of searching{BJ 56.1} {C}basis; reality behind; one who has roots;
dg·! zh·[! dg·n! zh·[! vein; grass
dgv-dc-dX- 12727
cook; boil
Ì-zw(c- 12750

get ex. from rDor 'grel


dgv- zh·v- dgv[- h·v[- (Ship? ) cakra
{C}anve˝ati
channel-wheel
dg·-d- 12738
will search; search
Ì-zeCv* - 12751

dgv-dX- 12728

dh·! zh°[! dg·n! zh·[!


{MV}p›kya dqCv- zeC*v- dqCv[- zeC*v[-
dgv- zh·v- dgv[- h·v[-
to cook; boil; cause to ripen {T} root text and commentary
{MSA}e˝eta (=› Ωı˝?)
Ì-i(]- 12752
object sought {T}
dg·-D√e-fw]- 12739

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

born; bring forth; bear; give birth


[dX*-d! 1 z[([-yen! 2 w(r-„(! 3 r-‰Xv! 4
dX#n-a-dgn-a-]-fn-dqC^-a-[r- {LCh}tapta
a mother's bathing a child when it is born purified substance; refined; purified f-c#e-a! 5 p*-h·f! 6 Vø-d-i(]-f(rn-t]!
Divisions: (1) desire (r›ga); (2) anger
dg·-ve-fw]-a- 12741

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

mental factors; (3) eleven virtuous (dge ba,


pus mo’i lha nga gnyis sa la btsugs kneel with kuŸala) mental factors; (4) six root afflictions
both knees {C}mañji˝˛ha
(rtsa nyon, mÒla-kleŸa); (5) twenty secondary
{C}crimson afflictions (nye nyong, upakleŸa); and (6)
dg$]-a- 12731

dg·]-wr- 12743

Ì-f[^[- 12753

monastic; monk
prison
[*-e(r-[^-dg$]-a-f*[-a- channel-knot

dg·]-a- 12744

Before they [viz., Sh›ntarak˝hita,


Padmasambhava, etc. came to Tibet], there
prisoner
were no monastics [in Tibet] {GZ 68a.5}
SW added this record

Tenses: future, present, past, imperative 406


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

Ì-d- Ì-dz#-Vør^ -d- Ì-ve-


12754 12764 12777

{LCh,C,MV,MSA}mÒla; {MSA}pada; {C}mÒla-›patti {MSA}bandhu


{MSA}p›da root infraction kinsman
root; basic; fundamental; primary {C}root offence; capitol offence
Ì-b*n- 12778

{C}basis; reality behind; grass; tree


Ì-dz#-Nød( n- 12765

Ì-d-[}e^ -a- prajñ›-n›ma-mÒla-madhyamaka-Ÿ›stra


12755

{MSA}mÒla-bala N›g›rjuna's Fundamental Treatise on the


{MSA}˝a˛-p›da fundamental force Middle Way Called "Wisdom"
the six/sixth fundamental {T}
Ì-dz#-[*-w(-]- Ì-b*n-oΩ-# q-y*]-
12766 12779

Ì-d-d;r-a(- 12756

{MV}mÒla-tattva Dzong-ka-ba's Great Commentary on


{MSA}su-mÒla fundamental reality (N›g›rjuna's) 'Treatise on the Middle Way'
good roots
Ì-dz#-’f-b*n- Ì˚-
12767 12780

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

Middle Way, Called "Wisdom"; P5224, Vol. 95


one of N›g›rjuna's Six Collections of mÒlaprak¸ti {C}vividha-t¸˚a-kh›˚˜a-ka˚˛aka-›dh›n›¯
Reasonings (rigs tshogs drug); for others see: fundamental nature {C}places covered with grass, or thorns, or
rigs tshogs deep chasms
{PH} The source given in
Ì-d-b*n-cd-W#-zeCv* -a- 12758

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

Was this also the source for


Ì-dz#-w-[(e- 12759

the Tibetan (doubtful)? Is {C}t¸˚a-k›˝˛ham


mÒlavar˚a grass or tree
Ì-dz#-c√r^ - 12769

primary colors {C}a bunch of grass, a stick, a log; grass, log,


and forest
[dX*-d! 1 [qc-a(! 2 n*c-a(! 3 [fc-a(! 4 basic winds

Ì˚-;-d- 12784

N®(]-a(! Ì-dz#-n*fn- 12770

Divisions: (1) white; (2) yellow; (3) red; (4) {MSA}mÒla-citta eating grass{LWT 24}
blue} fundamental mind
Ìrn-a- 12785

one of the two divisions of color; the other is:


Ì-dc- 12771
secondary colors (yan lag gi kha dog, chameleon
aºga-var˚a)
in the root text{BJ 48.2}
Ì[-et([- 12786

Ì-dz#-‰X[^ - 12760

Ì-dc-z[([-]- 12772

Root Tantra [the first of the Four [Medical]


et[! et([! dt[! y([!
Tantras] if one accepts the basic [consequence] to determine; research
This phrase is used as a shorthand form in
Comment: The first of the Four [Medical]
debate texts, where the defender accepts a
v*en-ac-Ì[-et([-ac-dXz(-
Tantras (rgyud bzhi) is a short text and mainly
consequence which, if the reasoning is you should determine well{MSI 428}
presents an outline of the whole medical
pursued backward, would lead to his
Ì[-dt[-a- 12787
teaching.
acceptance of the first consequence of the
Ì-dz#-y(n-W#-[dXr# n- 12761
debate research{N}

Ì-[d$-f- 12773
{MSA}mÒla-dharma-dh›tu (sa-)
Ì[-[dXrn-Ë*n-n$-zdXr^ -d- 12788

fundamental realm of phenomena


avadhÒtı
zdX^r- zdX^r- dX^r- dX^r-
Ì-dz#-i(]-f(rn- 12762
central channel
{C}anun›din
Ì-h‹e- 12774

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

root afflictions; root afflictive emotions


Comment: For the six types, see rtsa nyon.
the three channels, winds, and drops

Tenses: future, present, past, imperative 407


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

Ìv-[^-en(v- Ì‹n-a- Ì°-f(-


12790 12801 12815

request accountant; astrologer {LCh,L}agra; {LCh,C}mÒrdhan;


ck sp stsal get ex from S h i p {MV}mÒrdh›na; Ÿekhara; Ÿikhara;
Ì‹n-;#]-a- 12802
mÒrdhagata
SW added this record peak; point; top; summit; highest; foremost
affected by the force [perhaps from rtsi, {C}(on his) head; summits
Ìv-V“]- 12791
"sap"]
[*z#-Ì‹n-;#]-a- ](c-d$z#-Ì°-f(c-N√*d-a-]-
{MSA}vikr›nta
when it reaches the tip of the jewel ...{TGP 36}
capable; powerful conjoined with force of that; affected by the
second level of the path of preparation (sbyor
force
Ì‹- 12792
lam, prayoga-m›rga); for other levels see:
Ì%d-a- 12803
sbyor lam
d̋! ̋! d̋n! ̋n!
Ì°-f(-v-e]n-a- 12816

{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

peak clear realizer; foremost clear realizer


Ì‹-dt$[- 12793

{C}full understanding at its summit


{MSA}paru˝a
nourishment
Ì°-f(z-# e]n-Nœdn- 12818
rough
Ì‹-dt$[-pfn-t[-n-v-dØ*]-]n-zdX^r-d-dl#]-[^-
Ì°-[ez-d- 12806

{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°-et#e-o^-dX[* -a- 12809

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

hole in the wall to play; take delight in games; enjoy {T}

Ì‹dn- 12798
{LCh,C}ek›gra
Ì·[- 12822

one-pointed; single minded


{C}ara
{C}spoke Ì°-et#e-a-i#[- 12811
dÌ[! Ì·[! dÌ[! Ì·[!
{C}viv›da; {C}vigraha; vivadati;
Ì‹z-( 12799
{C}ek›grat› {MSA}adhikara˚a
one-pointedness debate; objection; dispute
{MSA}(vi Ωga˚): viga˚ayati
{C}disputation; conflict; argument; wrangling;
Ì°-[}r^ - 12812

to reckon; to calculate; to hold as important contention; contend with; quarrel; battle

Ì‹n- 12800
monk government official
Ì·[-[^n- 12823

Ì°-d- 12813

d̋! ̋! d̋n! ̋n! {LCh}kali-yuga


calculation; computation; to reckon; calculate; {LCh}krı˜ati age of conflict
to hold as important; enumeration to play; [misspelling of brtse ba] mercy
Ø*]-zdC*v-R#-Ì‹n- Ì°-N∂c(≈ - 12814

the interpretation of omens{Jang 282}


cen-Ì‹n-dXn-]- N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[-
mÒrdhaprayoga
when done by a coarse calculation
peak training
...{LWT166}

Tenses: future, present, past, imperative 408


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

Ì·[-a- Ì·[-ac-dX[* -a- Ì·f-az#-‰X-^


12824 12836 12847

{LCh,C,MSA,L}viv›da; {LCh}v›da; {C}vivadati ›rambha-hetu


{C}vivadati (=samyag-jñ›nopetav›n); dispute; debate cause of composition/beginning/undertaking
{C}vigraha
Ì·[-ac-dX[* -ac-zR^c-c(- Ì·f-az#-[}-# dCv-
12837 12848
debate; objection; conflict; dispute{BJ 31.7}
{C}disputation; debate; argument; wrangling;
{C}codayati {MSA}›bhoga-vaimalya
contention; contend with; quarrel; battle
dispute; debate stainless composition {T}
d[*]-ac-x([-f*[-Ì·[-a- {C}exhort; warn against; make the charge
Ì·f-ac-[f-dtz- 12849

debate as to whether of not there is true


Ì·[-Når( - 12838

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

basis of debate dÌv! Ì·v! dÌv[! Ì·v[!


Ì·[-el#c-d;$r-d- 12840
{C}viv›ditu-k›ma endeavor; make effort; exert
wish to debate; desire to dispute
Ì·v-N´d&ç - 12852

fond of arguing; {C}want to dispute with held as the basis of the debate{LSR}

Ì·[-d:√e( - 12841

Ì·[-a-Når( -d- dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-


12827

vigraha-vy›vartanı established by exertion


Når- Nå(r- Nårn- Nå(rn- N›g›rjuna's Refutation of Objections{DASI
Ì·v-d- 12853

dispelling objections 578.4} (P5228, Vol. 95)


see: rtsod spong one of N›g›rjuna's "Six Collections of {LCh,MSA,MV}vy›y›ma; {L}parye˝ati;
Reasonings" (rigs tshogs drug); for others see: {C}v¸tti; {MSA,C}›bhoga; {MV}›y›sa
Ì·[-a-dX[* - 12828

rigs tshogs exertion; endeavor; make effort; exert


{N}vipravadati {C}earch; seek; enjoyment; satiation; satisfy;
Ì·[-v*]- 12842

debate; dispute{N} fullness; completion; the action which works for


compare: 'bad pa, striving; brtson 'grus, effort
answer to an objection
Ì·[-az#-h°- 12829

Ì·v-dz#-z[^-dX-d- 12854

Ì·f- 12843

at the time of debating


activity by exertion
Ì·[-az#-el#- 12830
dÌf! Ì·f! dÌfn! Ìfn!
Ì·v-dc-zR^c-c(- 12855
(› Ωrabh): {MV}›rabhate; {MV}›rambha;
basis for dispute; basis for controversy{BJ {L}›rabhya
31.7} {C}ce˝˛ate (var.: ve˝˛ate)
begin; initiate; compose; write a book
make effort; exert
Ì·[-az#-el#-e]n-n$-R^c- Thumi, p.204, has rtsoms for the
12831

{C}bestirs himself with; be astir with


imperative {T}
Ì·v-dXr^ - 12856
provides a basis for dispute; offers a basis for
Ì·f-a- 12844
dispute{BJ 31.7}
zdX^r- zdX^r- dX^r- dX^r-
Ì·[-az#-dl#z-# e]n- 12832

dÌf! Ì·f! dÌfn! Ìfn! arisen from exertion


viv›d›dhikara˚a {LCh,MSA,MV}›rambha; {MSA}›bhoga;
N©v- 12857
{MV}bh›van›; {MSA}vy›p›ra; {C}parye˝˛i
serves as a basis for controversy
to begin; initiate; to compose; write a book
Ì·[-az#-v]-[^- 12833
{C}search N©v- N(©v- N©v[- N(©v[-
in answer to this argument{BJ 51.1} dNø]-dg·n-Ì·f-a- bestow; confer; grant; give; speak
composition of the treatise d[e-v-Nƒç-d-fy(e-e#-[r(n-eC^d-N©v-
Ì·[-ac-zR^c- 12834

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}disputes; contend with


{MSA}›rambha-sa˙pad N©v- N(©v- N©v[- N(©v[-
Ì·[-ac-dX-d- 12835

marvellous beginning {C}bhave


{C}viv›da bestow; confer; grant; give; speak
Ì·f-a-f*[-a- 12846

object of dispute; will dispute {C}may be


{C}wrangling; disputation {MSA}vy›p›ra (nir-)
beginningless ? {T}

Tenses: future, present, past, imperative 409


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

N©v-f-pe-o^- dÌfn-]n- dÌ°-d-[r-dtn-a-


12859 12867 12879

N©v- N(©v- N©v[- N(©v[- {C}sam›rabhya;{MV} brtsams nas … gsungs so {MSA}sak¸pa


(… las-) = ›rabhy›ha merciful; loving
{C}praveŸita-m›tre
beginning with; stemming from{BJ 29.2}
dÌ°-d-[r-V“]-a- 12880
immediately/right/just after
{C}when one has undertaken
bestowing/conferring/granting/giving/speaking
dÌfn-a- {MSA}k¸p›lu
12868
{C}one would only have to introduce
merciful; loving
N©v( - 12860
{MSA,MV}›rabdha; {C}›rabhya; {C}›rapsyante
dÌ°-d-f*[-a- 12881

beginning; begin; composition


N©v- N©(v- N©v[- N©(v[- {C}(deed) they may do {MSA}nirdaya
bestow; confer; grant; give
dÌv-d- merciless; without mercy
12869

N©v( -d- 12861

dÌ°-d-x#[-v-dX[* -a- 12882

{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

donor; giver; conferer; bestow; confer; contemplation of mercy


grant; give d̋! ̋! d̋n! ̋n!
dÌ°-dz#-d[e-i#[- 12883

N©v( -dc-fj[- 12862


to reckon; calculate; to hold as important
{MSA}k¸p›tmaka
d̋n- 12871

N©v- N©(v- N©v[- N©(v[- merciful nature

dÌ°-dn-N“e^ -dN®v-wn-v*]-a- 12884


{MSA}(Ωd›): dad›ti dÌ‹! Ì‹! dÌ‹n! Ì‹n!
bestow; confer; grant; give
to reckon; calculate; to hold as important {MSA}k¸pay› du¯kh›bhyupagama¯
dÌ[-a- 12863

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°-dn-N∂]#≈ -a- 12886


{C}nimiñjita
{MSA}adhikara˚a
{C}tendency to make negative statements about
basis of dispute {MSA}k¸p›-d›na
objects
mercifully giving {T}
dÌfn- 12865

dÌ°- 12874

dÌ°-dn-N∂]#≈ -a-v-Ë*n-n$-Nø]( -a- 12887

{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

to; regarding; relevant to, beginning from/with;


verb: feel mercy; pity; love
starting from; having turned his mind to;
concerning; stimulated by; initially founded on; {C}sympathy; playing with dÌ°! dÌ°! dÌ°n! dÌ°n!
if I take into consideration; following on;
dÌ°-d-t]- day›; anukamp›
12878

concerning verb: feel mercy; pity; love


{MSA}k¸p›lu; {MSA}sak¸pa;
cr-el^r-[^-dÌfn-a- {MSA}samanukampaka
noun: mercy; pity; love; kindness

his own composition{DASI 580.5} merciful; loving

Tenses: future, present, past, imperative 410


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

dÌ·[- dÌ·]-zeCn^ -ifn-a- dÌ·]-zeCn^ -v-n(en-a-v-N∂c(≈ -d-


12892 12901 12915

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·]- dÌ·]-zeCn^ -dØ]-a-


12893 12902
application/engagement in effort, etc.

dÌ·]-o*- 12916

{C}yukta; {C}yujyate; {MSA}yoga; {MSA}vırya … d¸˜ha


{C}abhiyukta; {C}abhiyuktaka; {L}vırya; stable effort
{MSA}para {C}gha˛am›na

dÌ·]-zeCn^ -p-f-[r-zdCr# -[r-fy(e- 12903


verb: to endeavor; make effort; strive; exert making effort
oneself striving; when he strives
{MSA}nik¸˝˛a-madhyottama ¬ vırya
noun: effort; endeavor; exertion
dÌ·]-V“]- 12917

final, middling, and supreme effort


{C}suitable; associated with; in possession of;
joined to; devoted; endowed with; junction with;
dÌ·]-zeCn^ -[r-V“]-a- 12904
{MSA}udyoga-vat
practiced; interested in; one who practices; having effort; dilligent
dilligence; energy; zeal; enthusiasm; vigor; {MSA}vırya-vat
dÌ·]-a- 12918
applies oneself; be engaged in; be joined to; having effort; dilligent
practice; [with negative: na yujyate] it is not
dÌ·]-zeCn^ -[}e- 12905
{C,MSA}yukta; {C,MSA}abhiyoga;
tenable to say; not logical to equate
{C}udyukta; {C}niyukta; {C}dhyÒta;
dÌ·]-R^c- {C}par›kramati; {MSA}utsaha;
12894
{MSA}yatna … ugra
fierce effort; violent effort {MSA}udyama; {MSA}yatna;
verb: to endeavor; make effort; strive; exert
{C}abhiyukta; {C}abhiyuktaka
dÌ·]-zeCn^ -]---eCe( n-n$-R^c-a- oneself
12906

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

enthusiasm for virtue


dÌ·]-ac-dXn-]n-vf-dN´(fn-]-
{C}vırya-p›ramit›
Comment: This is one of the eleven virtuous if one cultivates the path having made effort ...
perfection of effort
mental factors (sems byung dge ba, {TGP 20}
one of the ten perfections; for others see: pha
kuŸalacaitta): (1) faith (dad pa, Ÿraddh›); (2)
dÌ·]-a-dR#[-ac-zR^c-c(- 12919
rol tu phyin pa
shame (ngo tsha shes pa, hrı); (3)
dÌ·]-zeCn^ -Ì·f-a- 12909
embarrassment (khrel yod pa, apatr›pya); (4) dR#- dR#[- dR#n- R#n-
non-attachment (ma chags pa, alobha); (5)
{MSA}vıry›rambha {C}udyoga˙ karoti
non-hatred (zhe sdang med pa, adve˝a); (6)
non-ignorance (gti mug med pa, amoha); (7) initiate effort; begin making effort endeavor; make effort; strive; exert oneself
effort (brtson 'grus, vırya); (8) pliancy (shin
dÌ·]-a-y*c-dX[* - 12920

dÌ·]-zeCn^ -dÌfn-a- 12910

dÌ·]-zeCn^ -W#-s-c(v-o^-sX]# -a-[r-V“]-a- 12896

{C,MSA,MV}›rabdha-vırya; {C}›rambha-vırya {C}udyogam ›padyate


{MSA}vırya-p›ramit›-sahagata initiate effort; begin making effort to endeavor; make effort; strive; exert oneself
having the perfection of effort; with the {C}one who has exerted/exerts energy/vigor; {C}make a (great) effort
perfection of effort one who has put forth energy/vigor
dÌ·]-a-y*c-fj[-[(- 12921

dÌ·]-zeCn^ -W#-[dr-a(- 12897

dÌ·]-zeCn^ -l]-a- 12911

{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

dÌ·]-zeCn^ -t]- dÌ·]-a-[r-dtn-a-


12898

dÌ·]-zeCn^ -x(rn-n$-b*n-ac-dX- 12912 12922

{C}›t›pin {MSA}vırya˙ parijñeya˙ {MSA}sodyama


having effort; dillegent one should know this through effort {T} having effort; dilligent
{C}ardent
dÌ·]-a-dX[* - 12923

dÌ·]-zeCn^ -v-dØ*]-]n- 12913

dÌ·]-zeCn^ -y*]-a(-Ì·f-a- 12899

{MSA}vıry›Ÿrita {C}udyogam ›padyate


{MSA}vıry›rambho mah›n to endeavor; make effort; strive; exert oneself
in dependence upon effort
the great effort of composition ? {T} {C}make a (great) effort
dÌ·]-zeCn^ -v-dØ*]-a- 12914

dÌ·]-zeCn^ -fy(e- dÌ·]-a-f-eor-d-


12900 12924

{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

Tenses: future, present, past, imperative 411


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

dÌ·]-a-f#-eo(r-d- dÌ·]-ac-dX[* -[(- h-l#r-nCe* -a-


12925 12937 12947

eor- eo(r- dor- p(rn- {C}autsukyam ›padyate hot and burning


to endeavor; make effort; strive; exert oneself definition of fire (me)
{C}anik˝ipta-dhura
{C}makes great efforts; show/put forth zeal;
non-abandoned effort; p.n. of a Buddha
h- 12948

tries; eagerly try to; suitable; associated with; in


{C}persistently; perserveres
possession of; joined to; devoted; endowed with;
salt
dÌ·]-a-f#-dor-d- 12926
junction with; practiced; interested in
h-N´-( t]- 12949

dÌ·]-ac-c$r- 12938

eor- eo(r- dor- p(rn-


{MSA}k˝›ra
{C}anik˝ipta-dhura {MSA}yatna-yogyat›
corrosive; caustic; burning {T}
non-abandoned effort; p.n. of a Buddha suitable as effort; suitable effort
{C}persistently; perserveres
he-ac- 12950

dÌ·]-dXn- 12939

dÌ·]-a-fj[-[(- 12927

{C}k¸ta-yogya newspaper; magazine


{C}udyogam ›padyate {C}well-qualified
hen-n$-h$[-a- 12951

to endeavor; make effort; strive; exert oneself


dÌ·]-dX[* - 12940

{C}make a (great) effort internalize

dÌ·]-az#-[e(n-a-x#]- 12928 {C}par›kramati; {C}par›kramate; y(n-Nœ(c-’fn-hen-n$-h$[-a-]-


{MSA}karoti yoga˙
when the topics have been internalized ... {MSI
{C} ›rambha-prayojanam to endeavor; make effort; strive; exert oneself
514}
the necessity for effort {C}makes great efforts; heroically advances;
hr- 12952
{C}but effort is necessary (for that) show/put forth zeal; tries; eagerly try to;
suitable; associated with; in possession of;
dÌ·]-az#-Nød( n- 12929
joined to; devoted; endowed with; junction with; complete; full; entire; complete in; contained
practiced; interested in in
{C}bala-vyÒha (=balavırya)
dÌ·]-l#r-zh·v-d- hr-d-
12941 12953
force of effort
{C}array of power
dgv- zh·v!zh°v- dgv- h·v[- {MSA}ma tshang ba = vikala; {MSA}vaikalya
dÌ·]-az#-fp%- 12930
complete; full; entire
{C}udyoga-parye˝˛i
{C}bala-vyÒha (=balavırya) make effort and seek pdn-W#-y-hr-d-f*[-an---
force of effort {C}energetic pursuit due to not completing the factor of method{PGP
110}
{C}array of power
dÌ·]-cd- 12942

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

hot; intense; salt


{MSA}ugra-vıryat› Ø(en- Ø(en- Ø(en- Ø(en-
h-d- 12944

fierce effort; violent effort realize fully


{LCh}u˝˚a; {MSA}d›ha; ka˛uka
dÌ·]-ac-zR^c- hr-f-
12933 12955

hot; intense; salt; heat; pungent


{MSA}udyato bhavati h-dz#-N“^e-dN®v-xr-f#-d;([-]--- all
make effort; exert oneself; endeavor
hr-h‹r- 12956
if even the pain of heat is unbearable ... {VT}

dÌ·]-ac-dX- c(-v-[dX*-]-[}^e-x([-[*! frc-d-[r-Nœ≈&c-d!


12934

{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

there are the six — sweet, sour, bitter,


dÌ·]-ac-dXz-( 12935
mah›brahm›˚a
astringent, pungent, and saltly. {D1}
Great Brahm›
h-dc-R^c-d- 12945

{C,MSA}yoga¯ kara˚ıya¯
hrn-d[^]- 12958

should endeavor; should make effort {C}dahati

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

Tenses: future, present, past, imperative 412


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

hrn-a- hrn-ac-Nå[(≈ -a- h[-f-


12960 12971 12980

brahm›; brahman; {C}brahma˚› Nå≈[- Nå≈([- Nå≈[- Nå≈([- {C,MSA,MV}pram›˚a


Brahm›; Brahman valid cognition; valid cognizer; prime
{MSA}brahma-carya; {MSA}brahma-cary›;
{MSA}brahma-c›rin; {C}brahma-cary›-v›sa cognition; prime cognizer; valid; epistemology
hrn-a-[r-dtn-a- 12961

(=brahma-carya) and logic


{C}sabrahmaka practice celibacy {C}valid means of knowledge; measure;
{C}the practice of the religious life measurement; extent; as large as; size; which
{C}round Brahma(n)
has the dimensions of
hrn-a-[r-dtn-az#-Vµ-’fn- hrn-[dXrn-
12962 12972

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

hrn-a-fh$rn-ac-Nå[(≈ -a- 12964

knower{GCT}, 2) that which contradicts and


brahmak›yika eliminates a false super-imposition by an
Nå≈[- Nå≈([- Nå≈[- Nå≈([- unmistaken mode of apprehension with respect
Brahm› Type
{MSA}sabrahmac›rin to a previously unrealized true thing {Cha-ba,
practitioner of celibacy; practice celibacy h[- 12975
[dX*-d! 1 fr(]-n$f-h[-f! 2 Ë*n-[ae-h[-f!
Divisions: (1) direct valid cognizer; (2)
hrn-az#-Vø-d- 12965
{N,C,MSA}pram›˚a; {C,MSA}parim›˚a; inferential valid cognizer
{MSA}m›na
dVø- Vø- dVøn- Vø(n- h[-f-q^]-do^n- 12981
measure; size
{C}brahma-d¸˝˛i {C}valid cognizer; valid cognition; valid means
view of Brahm› of knowledge; measurement; extent; as large do^- zp%- do^n- zp%-
{C}vision of Brahma as; which has the dimensions of; limitation pram›˚a-samuccaya
[ee-dXz#-h[- Dign›ga's Compendium of Valid Cognition (P.
hrn-az#-e]n-a- 12966

5700, vol. 130)


measure of the object of negation
{MSA}br›hma-vih›ra; {MSA}br›hmya-vih›ra
h[-f-q^]-vn-do^n-a- 12982

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

Nå≈[- Nå≈([- Nå≈[- Nå≈([- Dign›ga's Compendium of Valid Cognition (P.


5700, vol. 130, Ce)
{C,MSA}brahma-carya; {MSA}brahma-cary›; {MSA}parim›˚a-viŸe˝a
{MSA}brahma-c›rin
h[-f-q^]-vn-do^n-az#-zeCv* -a- 12983
particular measure
practice celibacy
h[-eCd^ - 12977
{C}holy life; (life of) chastity; the higher do^- zp%- do^n- zp%-
spiritual life pram›˚a-samuccaya-v¸tti
zeC^d- zeC^d- zeC^dn!eC^d- eC^dn-
hrn-az#-[dXrn-n(- 12968

*pram›˚asiddha Dign›ga's Auto-Commentary


{C}brahma-svarat› valid establishment on the "Compilation of Prime
voice of Brahma
h[-[^- 12978
Cognition” (P5701, vol. 130)
{C}he has a divine voice
h[-f-q^]-vn-dNøn^ -az#-zeCv* -db[- 12984
{C}pram›˚ena
hrn-ac-R^c-a- 12969

{C}of the size


{C}brahma-bhÒta do^- zp%- do^n- zp%-
h[-zdCn 12979

is (like) Brahma pram›˚a-samuccaya-˛ık›


{C}identified with the supreme universal spirit {GD:622} pram›˚a-phala Jinendrabuddhi's Commentarial Explanation of
[Dign›ga's] "Compilation of Prime Cognition"
valid cognition's effect
hrn-ac-Nå[(≈ -i#[- 12970
[P5766]
{GD:622} "means and result (knowledge)", a
h[-f-fy#n-a- 12985
topic in the logico-epistemological tradition
Nå≈[- Nå≈([- Nå≈[- Nå≈([- concerning the grammatical distinction between
{C}brahma-caritva pram›˚a and pramiti {L}apram›˚a
practice celibacy immeasurable; not valid
{C}one leads a chaste life
h[-f-zu%e-x$v- 12986

{GD:673} object of application of Valid


Cognition

Tenses: future, present, past, imperative 413


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

h[-f-dØen-a- h[-f-’f-zeCv* -R#-dN“n^ -el^r-l*n-dXz-# N´-( zdX[* - h[-f-cr-i#[-W#n-eCd^ -a-


12987 12996 13006

dØe- Ø(e- dØen- Øen- ›(v-r]-E√r-a(-zu(fn-a-e[(r-rz#-e[-‰Xrn-‰X-^


{GD:844} Jam-Âang-chok-hla-ö-Ôer's ('jam
zeC^d- zeC^d- zeC^dn!eC^d- eC^dn-
pram›˚a-parık˝› svata¯-pram›˚a
{GD:841} Dharmottara's Examination of Valid dbyangs phyogs lha od zer) The Key to {GD:722} internal validity; self-validity
Cognition II. P:5747, Ze Knowledge, Cause of the Roar of the
h[-f-c#en-p#en-W#-zeCv* -a-v*en-db[-NIr# -a( 13007
Five-Faced Lion that Destroys the Elephant of
h[-f-[r-V“]-a- 12988
Faulty Adversaries, [and] Opens the Door to

{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

chen) Complete Explanation of the SÒtra on three valid cognitions {T}


Valid Cognition Collected Works XI. Delhi:
Ngawang Gelek. dqCv- zeC*v- dqCv[- zeC*v[- h[-fz#-Nœn*≈ -d$- 13009

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

Dalai Lama) Good Sayings on [Dharmakırti's] realized the four truths


Commentary on Valid Cognition [Collected
dnv- n*v- dnv[- n*v[- Works vol. 5 (Gangtok: Dodrup Lama, h[-fz#-y([-az#-zdCn-d$- 13010

{GD:844} Kay-drup's (mkhas grub rje) 1978-1981)]


Ornament of the Seven Treatises Clearing {GD:702} the interrupted results of valid
h[-f-’f-ac-r*n-a- 13000

Mental Obscurity. Collected Works X. Lha-sa: cognition


Zhol blocks, 1897. New Delhi: Guru Deva,
h[-fz#-dNø]-dt(n-y*]-a(-c#en-az#-‰X]- 13011
pram›˚a-viniŸcaya
1982.
Dharmakırti's Ascertainment of Valid
h[-f-’f-zeCv* - 12993
Cognition (P. 5710, vol. 130; D:4229, Dze) dNø]- Nø]( - dNø][- Nø]( [-
{GD:842} Ge-dun-drup's (dge 'dun grub, 1st
h[-f-’f-ac-r*n-az#-zeCv* -db[- 13001

dqCv- zeC*v- dqCv[- zeC*v[- Dalai Lama) Ornament of Reasoning, a Great


pram›˚avarttika pram›˚a-viniŸcaya-˛ık› Treatise on Valid Cognition. Mundgod, India:
[Dharmakırti's] Commentary on (Dign›ga's) [Dharmottara's] Explanatory Commentary of Loling Press, 1985.
"Compilation of Prime Cognition" [Dharmakırti's] "Ascertainment of Prime/Valid
h[-fz#-f[(c- 13012

Cognition"
h[-f-’f-zeCv* -R#-[qz-zeCv* - 12994

pram›˚a-samuccaya
h[-f-a- 13002

Dign›ga's Compendium of Valid Cognition


dqCv- zeC*v- dqCv[- zeC*v[-
pr›m›˚ika
h[-fz#-N“n^ -[(]- 13013
pram›˚av›rttika-pañjik›
Epistemologists
Devendrabuddhi's Commentary on the Difficult
{GD:308} Cha-ba's (phya pa chos kyi seng ge)
h[-f-f-x#]-a- 13003
Points of (Dharmakırti's) "Commentary on
(Dign›ga's) 'Compilation of Prime Cognition'" Summaries on Valid Cognition
[P5717] {N}apram›˚a
h[-fz#-D√-( 13014

{N} not valid


h[-f-’f-zeCv* -R#-fpz-et([-pc
12995

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

{C}unlimitedness {GD:702} the non-interrupted (immediate)


bzhad pa) The Blaze of Hundred Lights on
results of valid cognition
h[-f-el]-R#n-eCd^ -a- 13005
Valid Cognition Clarifying the Path to
Liberation, a Final Analysis of [Dharmakırti's]
Commentary on [Dign›ga's] Valid Cognition zeC^d- zeC^d- zeC^dn!eC^d- eC^dn-
[Collected Works XIII. Delhi: Ngawang Gelek.
parata¯-pram›˚a
1974]
{GD:722} external validity; extrinsic validity

Tenses: future, present, past, imperative 414


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

h[-fz#-c#en-eo*c-R#-[qz-e]n-’f-ac-db h[-fn-[f#en-a- h[-f*[-z([-


13016 13025 13033

[-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

apram›˚abuddhi {C}thought of limitation


{GD:843} Gyel-tsap's (rgyal tshab dar ma rin non-prime consciousness
h]- 13036

chen) Teaching on the Path of Valid Cognition.


h[-f#]-R#-b*n-a- 13028
Collected Works V. Delhi: Guru Deva. nang tshan = section; division; part

h[-fc-eCd^ -a- 13018


{LCh}apram›˚a-jñ›na; apram›˚ya-jñ›na
hc- 13037

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

[dX*-d! 1 dt[-b*n! 2 x#[-[aX([! 3


h[-fc-zRc-a- 13019

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

Divisions: (1) subsequent cognizer; (2) mental


{GD:637} "serving as valid cognition"
engagement; (3) awareness to which an object
[Dign›ga praising the Buddha]; {GD:812} {C}vana-sampada
appears but is not ascertained; (4) doubting
person of authority {C}woods; groves
consciousness; (5) mistaken consciousness
h[-fc-dXn-o*- 13020

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

Immeasurable Bliss; Limitless Bliss {MSA}vacas; {MSA}grantha; {C}-gir›;


{C}dahati; {C}dahyati; {C}dagdha
{MSA}pram›˚ı-k¸ta
h[-f*[-a- 13031

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

establishment; validly established terminator words


definition of established base (gzhi grub) catvary apram›˚›ni
h‹e-q^]-R#n-NI]-a- 13042

h[-fn-Ø(en-a- four immeasurables


13023

[dX*-d! 1 NI#r-Ë*-h[-f*[! 2 dXfn-a-h[-f*[! 3 {C}›deya-v›kyat›


Ø(en- Ø(en- Ø(en- Ø(en- pleasantness of all words
realize by valid cognition
[ez-d-h[-f*[! 4 dor-NI(fn-h[-f*[! {C}his words are always acceptable
Div.: 1) immeasurable compassion, 2)
h‹e-Wv-a-Nƒ-ç d- 13043

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

headword and consistency I


made all "immeasurable."

Tenses: future, present, past, imperative 415


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

h‹e-dWv-a-Nƒ-ç d- h‹e-zR^c- h‹e-[(]-


13045 13058 13071

{C}sa˙bhinna-pral›pa zR^c- zR^c[- R^c- R^c[- meaning of the word


{C}indistinct prattling; idle/frivolous talk
word translation h‹e-[(]-Vµe-f-Nœ≈&-]-env-
h‹e-Nœ](≈ - 13046
as opposed to meaning translation (don 'gyur) the meaning of the remaining statements is
clear in the text{BJ 12.4}
h‹e-zeCv* - 13059

verbal fault{BR}
h‹e-a- 13072

h‹e-Nœ](≈ -et([-a- 13047


dqCv- zeC*v- dqCv[- zeC*v[-
{C}d›ha; {MSA}dagdha
word commentary
eliminate verbal faults{BR} fire; on fire
h‹e-N´d&ç - 13060

h‹e-e#-[(]- {C}conflagration
13048

h‹e-ac-dX[* - 13073

{C,MSA}pad›rtha dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-


meaning of the word sentences {MV}(Ωdah): dahati
{C}meaning of a word; what is meant by (a) burn; burning
h‹e-zuf-V“]- 13061

word; an entity which corresponds to; topic


h‹e-s$]-n$f-h·en-a- 13074

h‹e-e#-[(]-f*[-a- {C}snigdha-v›kya
13049

{C}speaks gently {MSA}v›k-sa˙patti


{C}apada-artha marvellous words
h‹e-zuf-ac- 13062

non-meaning of the word


h‹e-zsC[-eCrn-n$-f-](c-dt*n- 13075
{C}nothing; nothing real {C}snigdha-vacana

h‹e-e#-’f-eCrn- {C}speaks gently


13050
cherish not mistaking them for instances of
connecting particles
h‹e-i^r-d- 13063

{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

dË([- Ë([- dË([- Ë([-


e[en- z[(en- doen!dØen- p(en- {C}pravy›harati {C,L,MSA}vyañjana
{C}v›k-patha-prajñapti {C}words; syllables; letter; verbal expression;
express in words
designation by the paths of words; designated minor characteristic; method
{C}declares; express in conventional words
by the paths of words
h‹e-zdC-^ [r-dtn-ac- 13080

h‹e-[e-o^-Nƒ-ç d- 13067
{C}concept by way of the paths of speech

h‹e-e#n-Nø]( -a- {C}savyañjana


13054
{C}v›ca˙ bh›˝ate
{C}speak; teach; pronounce the word; utter the {C}the letter; complete in letters
dNø]- Nø]( - dNø][- Nø]( [- remark; assert
h‹e-zdC-^ d;r-a(- 13081

{MSA}v›kyena deŸan›
h‹e-[r-[(]-zy[-a- 13068

indicate by words; teach by words {C}supada-ak˝ara


{MV}prak›Ÿana˙ granthasy›rthasya v› {C}well set out in letters and words
h‹e-e#n-dXr-d- 13055

explain the words and the meaning {T}


h‹e-f*[-a- 13082

zdXr- zdXrn- dXr- zdX(rn-


h‹e-[r-x#-e*- 13069

{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-Ì%d-f(-f#-zdX]# -a- 13084


words and consciousness

dnv- n*v- dnv[- n*v[- [dX^r- zdX#]- sX^r- sX^rn-


{GD:791} contradiction of word {MSA}aparu˝a-vacana
non-harsh words; non-harsh speech

Tenses: future, present, past, imperative 416


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

h‹e-Ì·-d- h‹]- h$en-


13085 13099 13110

harsh words; harsh speech ‰X-Ë*-h‹]- {C}kram›ti


to be able {T}
h‹e-dÌ%]-a- 13086
Ch'en Dynasty (557 - 589 ce) of China
{PH} added from full entry {C}affect
{C}›deya-vacana¯; {C}›deya-vacanat› English is according to Thumi,
h‹f- 13100
of acceptable speech; plausible talk(er) p.208 {T}

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‹f-az#-x#[- to establish itself; independent


13101
{C}of acceptable speech; plausible talk(er)

h$en-p%d-o^-eCd^ -a- 13112

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-v*zc$ -dt[-a- 13090


{MSA}›py›yita {MSA}el›
satisfy
{MV}pariccheda sdod tshugs pa = sit still

h‹f-ac-dX[* -a- 13103


chapter
h$[- 13114

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

zh$[! zh$[! h$[! h$[!


prasanna-pad› {MSA}(Ωt¸p): tarpayitv›
to enter; go into; get into
Candrakırti's Clear Words satisfied {T}
c√^r-{µÛ&-o#c-h$[-azr-nC#[-a-[r-
h‹en-e#-[(]-]#-e(-dc-N√z-( 13093

h‹v-V∂- 13105

the winds do enter into the central


{MSA}subodha¯ pad›rtha¯ channel{TGP 29}
fat goiter
the meaning of the words is easy to understand y(n-Nœ(c-’fn-hen-n$-h$[-a-](-
h$-c(v- 13106
{T}
when the topics have been internalized ... {MSI
h‹en-dt[- 13094
{C}apara; {C}›ra(m) 514}
{C}this side; another; later; others; further; this;
h$]-y[- 13116

{LCh}g›th›; {LCh}Ÿloka the second; the other; this shore


stanza; verse {MV}Òrdhvam
h$-c(v-s-c(v-zeC-( 13107

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

Hedonist; those [who hold it is] beautiful here;


h$]-y[-]n- 13118

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‹en-n$-dt[-az#-N“-* means "beautiful." See rgyang phan pa.


13097

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

Tenses: future, present, past, imperative 417


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

h$c-fp(r- h$v-„#fn-W#-N“f( -a- h$v-„#fn-ifn-a-


13121 13131 13144

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

{C}one whose morality is broken


arv›g e;$r- zj‹]- d;$r- ;$rn-
h$v-„#fn-r]-a- 13137

near; close {C}Ÿıla-vrata-par›marŸa


{C,L}dau¯Ÿılya conception of ethics and modes of conduct as
h$c-c(v-R#-y- 13126
supreme
bad ethics; immorality; immoral; {T} one who
{C}the contagion of mere rule and ritual
arv›g-bh›ga has bad ethics
h$v-„#fn-[r-dØ^v-l^en-fy(e-zj‹]- 13150
near part; close part
h$v-„#fn-r]-ac-dX[* -a- 13138

h$c-c(v-fj°n-Nƒ-ç d- 13127

{C,L}dau¯Ÿılya; {C}dau¯Ÿılya-kara e;$r- zj‹]- d;$r- ;$rn-


c›rv›ka act immorally Ÿıla-vrata-par›marŸa
Those Who Propound That it is Beautiful Here; {C}immorality; what makes for bad behavior conception of ethics and modes of conduct as
C›rv›ka; Materialist; Nihilist supreme
h$v-„#fn-zyv- 13139

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

author of the Tattvopalava-si˙ha. Caru faulty ethics


means "beautiful." See rgyang phan pa. {C,MSA}Ÿılavat; {MSA}Ÿıla-yoga
{C}immoral; immorality
h$v- having ethics; ethical
13128

h$v-„#fn-zyv-a- 13140

{C}gifted with ethics; observer of morality;


{LCh,L,MSA}naya; {LCh}rÒpa; {C}v¸tta; endowed with morality; one of good conduct
{MSA}du¯Ÿıla
{MSA}v¸tti; {MSA}vidhi
h$v-„#fn-[r-d”^v-l^en- 13152
faulty ethics
mode; way; system; manner; fashion; proper
way
h$v-„#fn-zyv-d- 13141

{C}principle; method; guidance; -ion; (well) l^e- zu$e- l^en- l^en-


rounded; conduct faulty ethics Ÿılavratapar›marŸa
conception of ethics and systems of behavior as
N‘r-h$v-e]n-h$v-f#-fp%]-a- h$v-„#fn-zu(fn- 13142

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

Tenses: future, present, past, imperative 418


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

h$v-„#fn-f-ifn- h$v-et#e-o^-Ø(en-a- h$v-’f-ac-[e-az#-x(]-o]-Nø]( -a-


13155 13167 13178

{MSA}Ÿılasy›kha˚˜an› Ø(en- Ø(en- Ø(en- Ø(en- dNø]- Nø]( - dNø][- Nø]( [-


non-degenerated ethics; uncorrupted ethics {C}eka-naya-prativedha {C}viŸuddha-gu˚a-khy›payit›ra¯

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

correctly assume ethics; correctly take up a


system of ethics {T}
dNø]- Nø]( - dNø][- Nø]( [- {C}vinaya

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

complete perfection of ethics putting on a show


{C}morally perfect; one who observes moral {MSA}kuhan›
h$v-dl#]- 13181

precepts superficial religious performance; hypocritical


{C,L}yoniŸa(s)
h$v-„#fn-cv-d- religious performance [mere outward display
13158

of religiosity] in the right way; proper; properly{S}


{L}vipanna-Ÿıla {C}wise(ly)
h$v-u#-Vøc-]- 13170

lost ethics; forgotten ethics


h$v-dl#]-q^]-z[}n# - 13182

h$v-„#fn-v-e]n- in what way?{BJ 50.6}


13159

{L}vidhivatparip¸cchaka
h$v-u#-Vøc-f#-N^-√ d- 13171

{MSA}Ÿıla-prati˝˛hita Vidhivatparip¸cchaka [p.n. of a Bodhisattva]


abide in ethics {GD:666} reliability in a certain way, one of
h$v-dl#]-[^- 13183

h$v-„#fn-v-n(en-a-zu(e-a- Go-ram-ba's three criterion for a reliable


13160

cognition (mi slu ba'i rig pa) {LCh,MSA}yoniŸas; {L}yath›nayam;


{MSA}Ÿıl›di-niveŸana {MSA}vidhivat
h$v-ei#n- 13172

engage in ethics, etc. [way-like]; properly; in the right way; proper


mannerly; one who puts on airs
h$v-„#fn-v-n(en-a-’f-a-[}e^ -a- two modes
13161

Comment: Gung-tang takes "two modes" [*-h$v-dl#]-[^-zy[-az#-fwn-a-


{MSA}Ÿıl›di … ˝a˜-vidha (tshul gnyis) as referring to two different scholars who explained that properly{T1 6.1}
the six aspects, ethics and so forth {T} great ways of positing what requires
h$v-dl#]-[^-zu$e-]- 13184
interpretation and what is definitive — as
h$v-„#fn-b#]-o^-’f-ac-[e-a- 13162
found in the two systems of the Middle Way
School and the Mind-Only School for {MSA}yoniŸa¯ pratipadyam›na¯
{MSA}suviŸuddha-Ÿıla engage properly; properly enter into
commenting on the final thought of the
very pure ethics Perfection of Wisdom SÒtras.
h$v-dl#]-[^-e]n-ac-zR^c-d- 13185

h$v-R#n- 13163

h$v-dNø]-a- 13173

{C}yath›-sthita eva bhavati


{C}yogena abide properly
due to the mode; by the mode; through the way
dNø]- Nø]( - dNø][- Nø]( [-
{C}acts properly in acordance with
{C}in consequence of; through; in accordance display the mode circumstances
with; by means of; in the manner of
h$v-fp%]-a-gf- 13174

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

abide through the mode {C}fitting; proper; seemly


{C}take one's stand on; as being
h$v-[r-z[}-dc- 13175
{MSA}yoniŸo manask›r›t

h$v-et#e- 13165
from proper mental activity
{C}yath›-anurÒpa
h$v-dl#]-f-x#]-a-v-N∂c(≈ -d- 13188

{C}eka-naya; {C}eka similar to the mode/way


one mode; one way {C}suitably
{C}one single principle; one (single); alone; the N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[-
h$v-[^- 13176

same as; only one {MV}ayoniŸa¯-prayoga


{C}yogena application/engagement in that which is
h$v-et#e-o^-dN´d&ç -a- 13166

as the mode; as the way improper


{C}in consequence of; through; in accordance
h$v-dl#]-f-x#]-ac-x#[-v-dX[* -az#-i*n-[f#en- 13189
dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n- with; by means of; in the manner of
{C}eka-naya-abhinirh›ra {MSA}ayoniŸo-manasik›r›dınava
h$v-]n- 13177
established as one mode observing the fault of improper mental
{C}consummation of the single principle
{C}vyañjanatas application {T}
from the mode; from the way
{C}according to its method

Tenses: future, present, past, imperative 419


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

h$v-dl#]-f-x#]-x#[-v-dX[* - h$v-en$f- h°-[ae-f*[-


13190 13200 13211

{MSA}ayoniŸo-manaskriy› trai-rÒpya; tri-rÒpa amit›yus


improper mental activity the three modes [of proof] Amit›yus [p.n. of a Buddha, also called
{GD:324} three-fold criteria Amit›bha]
h$v-dl#]-f-ven-a-x#[-v-dR#[-a- 13191

[dX*-d! 1 sX(en-y(n! 2 Ë*n-∑d! 3 V“(e-∑d! h°-sX-# f- 13212

dR#- dR#[- dR#n- R#n- Divisions: (1) subject-quality


{MSA}an›gata; {MSA}sa˙par›ya;
{C}ayoniŸo-manasik›ra (pak˝adharmatvam) [the presence of the {MSA}sa˙par›yika
improper mental activity/contemplation/taking reason in the subject, that is to say, the reason
next life; later lifetime
to mind applies to the subject: (A) In the case of the
h°-sX-# f-v- 13213
{C}unwise attention subject, the color of a white religious conch, /
{PH} Jeffrey, Perdue gives
h$v-dl#]-f-ven-a-v-l^en-a- 13192

divisions as "1) {MSA}›yaty›˙


" the property of the
in the next life; in a later lifetime
subject (pak˝a-dharma), 2) the forward
l^e- zu$e- l^en- l^en-
h°-sX-# f-v-s]-z[(en-a- 13214
pervasion (anvaya-vy›pti), 3) the
not properly oriented{S} counter-pervasion (vyatireka-vy›pti)""

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

time; life; lifespan


h$v-dl#]-x#[-dX- 13194

{C}manner of birth; birth {MSA}s›˙par›yika … avadya


{MSA}yoniŸo manasi kartavya˙ Ì·[-az#-h°- fault of (a) later lifetime(s) {T}
proper mental activity at the time of debate; proceeding; spreading;
h°-h‹en-n$- 13216

h$v-dl#]-x#[-dX[* -a- {C}well versed in


13195

at that time
h°-et#e- 13202

{MSA}yoni-manask›ra
h°-cdn- 13217

proper mental activity one lifetime

h$v-dl#]-x#[-v-dX-d- {L,MSA}j›ti; {MSA}jana; {MV}janman


13196

h°-et#e-N“e^ - 13203

[life-lineage]; series of births; continuum of


{C}yoniŸo manasik›ra lives
{MSA}janmaika … du¯kha
proper mental activity birth; species; different varieties
the suffering of one lifetime
{C}wise attention
h°-cdn-dË*n- 13218

h°-Ë*-]n- 13204

h$v-dl#]-x#[-v-dX[* -a- 13197

{C}j›ti-vyativ¸tta (=sva-prak¸ti-parity›g›j = {C}janma-antara-vyativ¸tta


{MSA}yoniŸo-manasik›ra; {MSA}yoniŸo janma-antara-gata) (=pÒrva-k›ya-vihar›j)
manasikriy›; {MSA}yoniŸo-manask›ra {C}passed through another birth; after two
{C}(after they have) passed through this
proper mental activity present birth/life; after he has died births

h$v-d;r-Nå[≈ - h°-cdn-zs(n-
13198 13219

h°-[r-V“]-a- 13205

Nå≈[- Nå≈([- Nå≈[- Nå≈([- {C}›yu˝ma(n)t {C}j›ti-vyativ¸tta (=sva-prak¸ti-parity›g›j =


janma-antara-gata)
{MSA}suvidhi-cara˚a {C}venerable
move to a rebirth; transmigrate
act in a good manner; act well {T}
h°-z[#- 13206
{C}(after they have) passed through this
present birth/life; after hes has died
h$v-b*n- 13199

{MSA}d¸˝˛a-dharma; {MSA}d¸˝˛a … dharma


h°-c#e-zj‹]- 13220

{C}vidhi-jña this lifetime


{C}one who knows the method
h°-z[#-i#[-v- 13207

e;$r- zj‹]- d;$r- ;$rn-


{C}d¸˝˛a eva dharme knowledge-fund of life
in this very lifetime [}r-nCr( -e#-h°-c#e-zj‹]-x]-ve-d‰X[-
h°-z[#-v- 13208

the eight branches of a sage’s knowledge-fund


of life {GZ 66b.1}
{L}d¸˝˛a-dharma ihatra
SW added this record
in this lifetime
life; this very life; in this world; here and now
h°-v-n(en-an-dN“n^ -a- 13221

h°-z[#c-zhr-‰X-d- 13209

dN“^- N“^[- dN“^n- N“^n-


through purification in this lifetime{TGP 73} {MSA}›yur-›di-sa˙g¸hıta
included within a life and so forth
h°-V“]-a- 13210

{C}›yu˝ma(n)t
{C}venerable

Tenses: future, present, past, imperative 420


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

h°-en$f- h°fn-pen-d;r-d- h·en-N´d&ç -


13222 13236 13246

{MSA}tri … janma {C}avirala-dantat› dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-


three lifetimes {T} {C}there are no gaps between his teeth sa˙bh›rapratipatti

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°z-# h[- 13239


a method of little difficulty{TSV 68b}
Ô·en- Ô·en- Ô·en- Ô·en-
h°en-y$r-r$n-zeCd^ -a- 13226
{C}›yu¯-pram›˚a; {MSA}›yur-pram›˚a; {MSA}sa˙bh›ra-dvaya-pÒri
{MSA}›yu˝-pram›˚a complete/fulfill the two collections [of merit
zeC^d- zeC^d- zeC^dn!eC^d- eC^dn- measure of a lifetime and wisdom]
established with little difficulty {C}end of life-span
h·en-dNø]* -a- 13249

h°en-y*]- h°c-f-
13227 13240

dNø]* - Nø]* - dNø]* [- Nø]* [-


{C}k¸cchr›d {C}ka˚˛aka; ka˚˜aka
prerequisites; fulfilling the prerequisites
great difficulty thorn

h·en-[r-Nå[(≈ -az#-cr-nrn-‰Xn- 13250


{C}painfully {C}impediment; thorn

h°en-y*]-a(n-È*[- h°c-b*n-l#r-„*v-x([-a-
13228 13241

Nå≈[- Nå≈([- Nå≈[- Nå≈([-


{MSA}k¸cchra-labdha {C}hrır-apatr›pya *vargac›rinpratyekabuddha
obtained with great difficulty {C}sense of shame and dread of blame congregating Solitary Realizer

h°en-y*n-È*[- h·- h·en-’fn-Ô·en-ac-dX[* -


13229 13242 13251

{MSA}k¸cchra-labdha particle indicating plural Ô·en- Ô·en- Ô·en- Ô·en-


obtained with great difficulty z[#-h·- {MSA}sa˙bh›r›n pÒraya(n)ti

h°en-f*[- complete/fulfill the collections


13230
these
s-h·- h·en-a- 13252

{MV}ak¸cchratva
effortless; non-difficulty those {C,N}s›magrı; {N}sa˙gati

h°en-f*[-a- h·en- collections; composite{N}


13231 13243

{C}concord; (to possess the) full compliment of


{MV}ak¸cchratva {C}ogha; {MSA,MV}k›ya; conditions
effortless; non-difficulty {C,L,MSA,MV}sa˙bh›ra; {C,MSA}ga˚a;
h·en-a-È*[-]n- 13253
{C}raŸi; {C,MSA}sa˙ga; {C}sa˙cayat›;
h°en-f*[-ac- 13232
{MSA}nicaya; {MSA}samagra;
collection; stock; assembly; gathering; group; {C}s›magrı-labdhu
effortlessly; without difficulty accumulation; community having gained the collections
{C}heap; mass; bulk; congregation; community; {C}when conditions are favorable
h°fn- 13233

equipment; resources; endowed with; multitude;


h·en-a-[r-sC[-]- 13254
host; crowd; retinue; flood; multitude
h°f! zh°f! h°fn! zh°fn!
h·en-W#-cd-o^-[dX-* d- 13244
{C}s›magrı-labham›na
{C}danta
{C}when all conditions are favorable
to be left or forgotten {T} {MSA}sa˙bh›ra-prabheda
h·en-a-[r-dCv-d- 13255
{C}tooth; ivory differentiation of the collection(s) {T}
Tenses and English from Thumi,
h·en-W#-vf- {C}vis›magrı; {C}vidhurat›
13245

p.210 {T} free from the collection(s)


{MSA}sa˙bh›ra-m›rga
h°fn-fif-a- {C}discord; dissention
13234

path of accumulation
h·en-a-[r-f#-fp%]-ac-zR^c- 13256

{C}sama-dantat› Comment: This is one of the five paths (lam):


{C}teeth equal in size path of accumulation (tshogs lam); path of
preparation (sbyor lam); path of seeing zR^c- zR^c[- R^c- R^c[-
h°fn-fif-l#r-dl#-dt$-p[-a- 13235

(mthong lam); path of meditation (sgom lam); {C} vis›magrı


and path of no more learning (mi slob lam). discordant with the collection(s)
{C}sama-catv›ri˙Ÿad-dantat›
{C}(mutual) discord
{C}he has a total of forty teeth

Tenses: future, present, past, imperative 421


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

h·en-a-[r-f#-V“]-ac-zR^c-d- h·en-x(rn-n$-Ô·en-ac-dX[* -a- h·c-d-


13257 13267 13276

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

[dX^r- zdX#]- sX^r- sX^rn- fh]-i#[! y(n-fr(]-Ø(en!


{C}asahya Definition: clear realization of doctrine upek˝›vedan›
{C}not equal to; insupportable Comment: This is one of the five paths (lam): neutral feelings{Lati}
path of accumulation (tshogs lam); path of
h·en-Nå[≈ -a- h·c-d-dor-NIf( n-W#-n-az#-c#en-n$-e]n-a-
13259 13278

preparation (sbyor lam); path of seeing


(mthong lam); path of meditation (sgom lam); abiding in the type which is a ground of neutral
Nå≈[- Nå≈([- Nå≈[- Nå≈([- and path of no more learning (mi slob lam). feelings (?)
{MSA}sa˙bh›ra-carita
one of the mere actual bases of the first
h·en-dnen- 13269
congregating
concentration; for others see: bsam gtan dang
h·en-Nå-#≈ 13260
{MSA}sa˙bh¸ta po'i dngos gzhi tsam
amassing the collection; accumulate the
h·c-d-[}]-a-i*-dc-dle-a- 13279
s›magrı-s›m›nya collections
collection generality; collection-generality accumulate vedan›sm¸tyÒpasth›na
collection-universal {GD:176}
establishment in mindfulness of feeling
h·en-dnen-a- 13270

fh]-i#[! cr-e#-y-bn-[^-f-z[^n-az#-e;$en-
h·c-d-a(- 13280

cen-a! x-Rv-[^-f-z[^n-a! y-bn-[^-f-[^n- {N}sa˙bh›ra; {N}sañcaya


amassing the collection; accumulate the {C}vedaka; {N}vedak›; {C}avedaka
az#-e;$en-cen! collections feeler{N}
Def.: a coarse form which is an aggregation of accumulate {C}one who experiences; unfindable; cannot
its many parts {T}; the aggregate of several be known
h·r-wr- 13271

singles {GD:176}; extended matter that is


h·c-d-x#[-d[*- 13281

composed of several parts {GD:176} shop; store


one of the three types of generality; for feeling of mental bliss
h·r-a- 13272
others see: spyi
h·c-d-n*fn-d[*- 13282

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

{C}greed(y); dye; desire


h·c-dz#-[dr-a(- 13284

h·en-Nå≈([-az#-cr-‰Xv- h·]-a(- 13274

Congregating [Solitary Realizers] {MV}vedanendriya


fat power of feeling; faculty of feeling
h·en-zs*v-d- 13263

Vµn-N∂≈#]-h·]-a(- h·c-dc-dX[* -[^-zu$e-a- 13285

{MSA}sa˙bh›ra-prasava the fat Devadatta


increase a collection {T} {C}vedayit›
h·c-ŒX]* - 13275
engage in feeling
h·en-l#r- 13264
{C}feeling
have a keen sense of; have an experiential
h·c-dc-dX[* -a-a(- 13286
sa˙bh›ra-k˝etra knowledge of
[assembly/accumulation-field]; field for !d([-W#-f#-]#-N´ç#]-v-h·c-ŒX*]-o*! {C}vedayit¸
accumulating; field of assembly
The Tibetan people, having a keen sense of feeler
h·en-x(rn-n$-f-Ô·en-a- 13265
competition, {GZ/BG 69a.5} {C}one who feels
SW added this record; ck
Ô·en- Ô·en- Ô·en- Ô·en- Eng.
{MV}aparipÒr˚a-sa˙bh›rat›;
{MSA}aparipÒr˚a-sa˙bh›ra
not complete/fulfill the collections

h·en-x(rn-n$-Nƒ]# -a- 13266

{MSA}sa˙bh›ra-parip›ka
mature the collection(s)

Tenses: future, present, past, imperative 422


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

h·v- fh]-i#[- fh]-i#[-r(-d(-i#[-f*[-a-i#[-


13287 13298 13303

dgv- zh·v!zh°v- dgv- h·v[- {LCh,C,MSA,MV}lak˝a˚a; lak˝a˚ani¯svabh›vat›


{MV}lak˝m›khya(?); {MSA}svabh›va character-non-nature;
{MSA}(Ωv¸˚): v¸˚uy›t; {C}parye˝ati
definition; character; characteristic; mark; character-naturelessness
seek; seek out; investigate; examine; attribute; sign; case; defining characteristics Comment: See mtshan nyid ngo bo nyid med
research; look for
{GD:114} object characterized by this pa.
{C}searches (for); seeks {for}; decides to look property; {GD:431} common defining
fh]-i#[-et#e-a- 13304
for; try to determine properties
b*n-dX*[-x([-f*[-h·v-[e(n- cr-e#-fh]-i#[-W#n-eC^d-a- {C}eka-lak˝a˚a
it must be investigated/examined/researched one characteristic; one character
established by way of its own characteristic
whether or not there is a source {C}with one mark only
{T}
h·v-d- 13288

cr-e#-fh]-i#[- fh]-i#[-fy(e- 13305

dgv- zh·v!zh°v- dgv- h·v[- (svalak˝a˚a) that which is characterized by a {MSA}agra-lak˝a˚a


property{GD:114} supreme character; supreme characteristic
{C,MSA}e˝a˚›; {MSA}parye˝˛i; {MSA}m¸gya;
{MV}anve˝a˚a fh]-i#[! Ôn-x([-y(n-en$f-hr-d!
fh]-i#[-[r-V“]-a- 13306

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

this t h e M i n d - O n l y system is not a {MSA}lak˝a˚›virodha


dgv- zh·v!zh°v- dgv- h·v[- verbal description; it is the actual object, not contradictory with the character
viewed in one way as being the meaning
{MSA}e˝ik›
fh]-i#[-[r-fh·]-dX- 13308
(don, artha) whereas the definiendum is the
seeker; seek; seeker out; investigater; name (ming, n›ma). In another way, the
examiner; researcher lak˝a˚a-lak˝ya
definition is viewed as a "defining property"
definition and definiendium
h·v-d-f*[-a- fh]-i#[-W#-p*e-a-
13290 13299

fh]-i#[-]#-x([-Wr-u#-Vøc-q^]-o^-dØen-a-dl#] 13309

dgv- zh·v!zh°v- dgv- h·v[- lak˝a˚ay›na


{MSA}nirm¸gya Definition Vehicle
-[^-f*[-a-
not investigate/examine/research/seek/look for
fh]-i#[-W#-[*-dl#]-i#[- e[en- z[(en- doen!dØen- p(en-
13300

fhr-z[}-^ {MV}asti lak˝a˚a˙ na tu yath› parikalpyate


13291

{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

discrimination having signs


{MSA}lak˝a˚a-g›mbhırya
fh]-dtn-W#-’v-zdXc( - 13297
profound character

sanimitta-yoga
yoga with signs

Tenses: future, present, past, imperative 423


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

fh]-i#[-x(rn-n$-y[-az#-q^]-dØen- fh]-[r-[a*-dX[- fh]-f-i#[-fh]-f-f*[-ac-fp(r-


13316 13327 13337

zy[- zy[- y[- y[- fh]-[a*! {MSA}nimittam ev›nimitta˙ paŸyanti


{MV}lak˝a˚a-vyañjana see the sign as a signless {T}
imputations of which the character is
thoroughly cut off{BJ 25.4} [32] marks and [80] signs [of a Buddha or
fh]-f-[r-dtn-az#-l#-e]n- 13338

one of the two types of imputations; cakravartin]


according to BJ; the other is: enumerated SW changed the Eng. from calm abiding with signs
imputations (rnam grangs pa'i kun brtags) "major and minor marks"
fh]-f-[r-dCv-d- 13339

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

{C}marks; minor characteristics


SW changed the Eng. from {MSA}nimitta-nirvikalpa; {MSA}nimitt›n›m
thorough knowledge of the character
akalpan›
"major and minor marks"
fh]-i#[-cd-o^-c#e-az#-x#[-dX[* - 13319
non-conceptual sign

fh]-[(]-[r-fp%]-a- 13329

fh]-f-f*[- 13341

mental contemplation of thorough knowledge


of the character {MSA}anvartha-n›man {MV}animitta; {MV}nimitt›bh›va;
fh]-i#[-b*n-a- a name which is concordant with the meaning {MV}nirnimittat›
13320

{T} signless; signlessness


{MSA}jñ›nam … lak˝a˚e
fh]-[a*- fh]-f-f*[-a-
13330 13342

knowledge of the character/characteristic


{T} {C,MSA,MV}›nimitta; {MSA}animitta;
lak˝a˚a-vyañjana
{C}nirnimitta(t›); {MV}nirnimittat›;
fh]-i#[-n(-n(c-x#[-dX[* - major and minor marks [of a Buddha]
13321

{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

"not unable" (mi lcogs med); for others see:


fh]-zdC-^ d- 13334

nyer bsdogs e;$r- zj‹]- d;$r- ;$rn-


fh]-i#[-n(-n(c-c#e-az#-x#[-dX[* - 13324
{C}bha˚˜ana (=v›k-citta-k¸ta˙ vairÒpya˙) {MSA}›nimitta-sam›dhi
expose one's faults; irritate; {C}strife; fight signless meditative stabilization
lak˝a˚apratisa˙vedı-manask›ra
fh]-f- fh]-f-f*[-az#-’v-zdXc( -
13335 13346
mental contemplation of individual knowledge
of the character; mental contemplation which
{LCh,MSA,MV}nimitta animittayoga
is knowledge of the individual character
sign; mark; dualism; wrong perception; yoga without signs
fh]-i#[-en$f- 13325
character
fh]-f-f*[-az#-[dXr# n- 13347

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

Tenses: future, present, past, imperative 424


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

fh]-f-f*[-az#-b*n-a- fh]-f*[- fhfn-[r-dtn-


13350 13362 13377

{MV}jñ›n›nimitta {L,MSA}animitta {C}s›vadhi


signless consciousness; cognition of signlessness signless {C}connected with the delimitation of time

fh]-f-f*[-az#-Vµe-fp(r- fh]-f*[-W#-’v-zdXc( - fhfn-N∂c≈ -


13351 13363 13378

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

fh]-f-f*[-ac-e]n-a- N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[


13353

{MSA}animitta … vih›ra {C}sa˙dhi


{MSA}animitta-vih›ra; {MSA}nirnimitta-vih›ra signless abode transition
signless abode; abide in signlessness
fh]-f*[-Ì·v-dtn-W#-z[^-b*n- 13366
{C}composition
fh]-fz#-z[^-b*n- 13354

fhfn-N∂c≈ -d-f-ven-a- 13380

signless discrimination having exertion


{C}nimitta-sa˙jñ›
fh]-f(- 13367

conception of a sign N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[


{C}notion/perception of sign {C}visa˙dhi
{LCh,MSA}r›tri; {MSA}tamas
non-transition
fh]-fz#-e]n- night
13355

{C}decomposition
fh]-Nƒn( -a-gf- 13368

{C}nimitta-pada
fhfn-N∂c(≈ -d- 13381

abode of signs {MSA}n›ma-dheya-graha˚a-m›tra


{C}trace of the sign merely mention the name {T} N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[-
{C}anusandhi
fh]-fz#-’f-ac-ex*r-d- 13356

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#-Nå[(≈ -x$v- 13357

{MSA}lak˝ya; d¸˝˛›nta N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[-


Nå≈[- Nå≈([- Nå≈[- Nå≈([- illustration; instance {C}apratisa˙dhi
nimitta-gocara example; instance non-transition
realm of signs {C}not subject to a rebirth
fh]-n(-ei#n-[a*-dX[-d‰X[-t$- 13371

fh]-fz#-Vµ- fhfn-f*[-V®-
13358 13383

thirty-two marks and eighty signs [of a Buddha


nimitta-deva or cakravartin] five heinous crimes
sign deity
Comment: This is the sixth of six stages in fh]-en(v-o(- 13372
[dX*-d! 1 s-dn[-a! 2 f-dn[-a! 3
deity yoga meditation in the Concentration {C}k¸ta-n›ma [eC-dt(f-a-dn[-a! 4
Concentration Tantra (bsam gtan phyi ma,
dhy›nottara), an Action Tantra: ultimate deity
{C}been given the name of [*-dl#]-eb*en-a-vn-r]-n*fn-W#n-„e-sX^r-d! 5
fh]-en(v-d [e*-z[^1)]Killing
-R#-[dX*]-dXone's
n-a!father, 2) Killing one's
13373
or emptiness deity or suchness deity (don Div.:
dam pa'i lha, stong pa nyid kyi lha, de kho
mother, 3) Killing a foe destroyer, 4) With bad
na nyid kyi lha); sound deity (sgra'i lha); give a name intention, causing blood to flow from the body
letter deity (yi ge'i lha); form deity (gzugs get ex. S h i p 64a.4 SW added of a Buddha, 5) Causing dissension in the
kyi lha); seal deity (phyag rgya'i lha); sign
this record {T s h i g 2310.1} spiritual community
fh]-fc-dXn-]n- 13359
Comment: Same as (las kyi mtha' ma lnga).
fhfn- 13374
{PH} I added the Tibetan
{MV}nimitta˙ k¸tv›
from
having made a sign ? {T} {C}sım›; {MSA}phyogs mtshams = vidiŸ
intermediate space; border; juncture; limit; G ö n - c h o k - j i k - m a y - Û a n g - fl o
fh]-fc-dX[* -[*- 13360
gap between lives; intermediate directions
fhfn-f*[-a- 13384

{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

e;$r- zj‹]- d;$r- ;$rn-


fhfn-dt[-a- 13376

{N}nimittodgrahana; nimittagr›ha {C}avadhı-karoti


apprehension of signs{N}; conception of signs {C}baddha-sıman {C}(with this) for his terminus
{C}hemmed in

Tenses: future, present, past, imperative 425


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

fhc- fh$rn-a- fh$rn-f*[-


13386 13394 13405

fantastic {C,MSA}sama; {C,MSA}tulya; {MSA}sa-; {C}atula; {MSA}apratima


{MSA}s›m›nya; {MV}sam›na; unequalled; dissimilar; unlike
b#]-[^-fhc- {MV}s›dharmya {C}incomparable; peerless
very fantastic{MSI 400} similar; like; equal
fh$rn-n(-l*n-dØen-]n- 13406
{C}same as; (self) identical; smooth; even;
fhc-[^-d̋n- 13387

equal (to); comparable


{C}vismıyate z[^-b*n-f*[-az#-NI(fn-zu$e-[r-fh$rn-a- dØe- Ø(e- dØen- Øen-
{C}surprise {C}tulayati
as is the case with non-discriminating {C}ponder; weigh (up); examine; compare;
fh$r- meditative absorptions
13388
deliberate; consider
y(n-fh$rn-az#-N´(-]n-
fh$]- 13407
{N}tulya
similar; alike{N} by way of a similar quality{PGP 73}
pha ma'i mtshun 'thor byed pa = dispersing
fh$rn-a-i#[- 13395

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

similar; like; equal pond


{MSA}samanantara-pratyaya
fh$rn-V“]- fh°z-$ z„^en-
13391 13410

similar immediately preceeding condition


sa˙prayukta z„^e- z„^e- z„^en- z„^en-
fh$rn-a-f-fy#n-a- 13398

having/possessing association; associational {L}k˝ubhita-ta˜›ga


Comment: See also mtshungs ldan gyi rgyu. {C}apratirÒpa agitated pond
unequalled; dissimilar; unlike
fh$rn-V“]-R#-‰X-^ 13392

fh·- 13411

{C}does not resemble anything


sa˙prayukta-hetu
fh$rn-a-f*[-a- {C}ar˚ava; {MSA}saras
13399

associational cause lake


fh]-i#[! {MSA}atulya; {MSA}asama; {N}apratima {C}great flood; ocean
unequalled{N}; dissimilar; unlike
s]-h$]-fh$rn-V“]-’f-a-V®-fh$rn-Wr-x#]! fh·-Nœn*≈ - 13412

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

fruitional cause (rnam smin gyi rgyu), having/possessing association; associational


co-arisen cause (lhan cig byung ba'i rgyu), {C}exercise; associate with; conjunction
creative cause (byed rgyu), cause of {LCh,C}lak˝yate; {C,MSA}Ÿastra

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

{MSA}sa˙prayukta since this is taught through illustration by


{C}samı-karoti external pr›n›y›ma ...
having/possessing association; associational
equalize
fh·]-y- 13415

{C}equates

fh$rn-f-f*[- {C}Ÿastra
13404

{C}sword
{C}atulya; {C}atula
fh·]-[(]- 13416

unequalled; dissimilar; unlike


{C}incomparable; peerless exemplicatory meaning{BJ 14.4}

Tenses: future, present, past, imperative 426


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

fh·]-ac-dX[* - zhfn- zh$[-a-


13417 13428 13436

{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

that this is not merely a case of being forced by {C} mar›ti


lak˝yate reasoning is very clear{T3 81.7} {C}dies [lit.: is not drowned]
characterize{BJ 37.6}; illustrate(s){BJ 39.2}; get Eng; "case; instance" is
zh°- 13438

define; make known; exemplify WRONG!

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

zh°-dc-dX[* -[*- 13441


discover; understand; acknowledge; admit; with
bodha; budhyate negative: indistinguishable
{C}vihe˛h›m upasa˙harati
become fully purified; become perfected;
zhv-d-dR#z-( 13432
harming; to harm; to cause mischief; to cause
become purified
danger to; permeate
h°-et#e-v-zhr-‰X-d- dgv- zh·v- dgv[- h·v[- {C}thinks how he can hurt
complete Purification in one lifetime {C}vedayitavya(m)
zh°-dc-n*fn- 13442

compare: sangs rgyas pa, become Buddhified seek; want; ask; beg; beseech; desire; sought
out {C}vihe˛han›-abhipr›ya
zhr-‰X-dX- 13424

{C}knows harmful mind

zhv-dc-c$r-Nø-* {C}intent on hurting; attempts to hurt


13433
become perfect; become fully purified

zhr-‰X-dX-z[([-a- zh°c-d-
13425 13443

dgv- zh·v- dgv[- h·v[-


wish to become fully purified; wish to become {C}sa˙j›n›ti zh°c! zh°c[! h°c! h°c[!
perfected {C}perceive; cognize; holds to be true; feel shine; glittering; glitter

zhrn-‰X-dz#-h$v- zh‹e-a-
13426 13434

zh°n- 13444

the mode of becoming completely purified {LCh,C}prad›sa; {C}prad›Ÿa


to cause mischief or danger to; persecute;
spite
zhd- harm
13427

{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

Tenses: future, present, past, imperative 427


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

zh·-d-v*en-ac-zh·-d-x#]- zh·v-d-f*[-a- fj[-a-Vµ]^ -eCd^ -


13447 13456 13465

{C}sujıvitam … jıvitam dgv- zh·v!zh°v- dgv- h·v[- spontaneous deeds


{C}how good is the life which they live {C}animi˝a
fj[-dX[* -a- 13466

zh·-dz#-sXc# -]#-x-rn-v(rn-Nå[(≈ - 13448


not investigate/examine/research/seek/look for
{C}desireless(ness) {C}kurvayati; {C}kurvay›ti
Nå≈[- Nå≈([- Nå≈[- Nå≈([- do; act; perform; use
zh·v-dc-zR^c- 13457

{C}jıvik›-vi˝ama-bhoga {C}effects; make into


{C}to earn one's livelihood in the wrong way
fjz- 13467
dgv- zh·v!zh°v- dgv- h·v[-
zh·-dz#-x(-dX[- 13449
{C}parye˝ayati
mitra; {C}sva-jana
seek; seek out; investigate; examine;
{C}jıvita; {C}pari˝k›ra close; friendly; friend
research; look for
{C}life; livelihood; requirement {C}kinsmen
{C}prefers; seeks
fjz-y*]- 13468

zh·-dc-zR^c- 13450

zh·v-dX[* - 13458

{C}jıvik›˙ kalpayati {MSA}suh¸d (mah›-)


dgv- zh·v!zh°v- dgv- h·v[- great friend; very friendly
{C}earns his living
{C}parye˝ayati
fjz-a(- 13469

zh·-dX[* -t#r- 13451


seek; seek out; investigate; examine;
research; look for; one who...; the means of...
{C}jıvati mitra
{C}prefers; seeks
{C}lives close; friendly; friend

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

jf-d$-dC-# Q¡- 13460

fjz-d-[r-f#-fjz-d-[r-V“]-a- 13471

zh·[- 13453

{C}jambu-v¸k˝a {C}priy›priya-vyatyasta (=viyoga)


dg·! zh·[! dg·n! zh·[! the Jambu tree having friends and non-friends
cook; boil
jf-d$z-# E√r# - 13461
{C}unsuitable situations
get ex. from rDor 'grel
fjz-d(z-# ∑#f-[r-N√r( -f(-Nøc* -dz#-∑#f-Vµc^ -v*]-a-13472

(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}

Tenses: future, present, past, imperative 428


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

fj$d-f(- fj·[- zjf-d$-E√r# -


13478 13488 13494

N“#en-fj$d! {C}koŸa; {C,MV}gañja; {MSA}ko˝˛h›g›ra; zjf-E√#r-


{MSA}garbha
index finger jambu-dvıpa
verb: do; act; perform
Jambudvıpathe Indian subcontinent; the world
noun: deed; treasury
Comment: In Buddhist cosmology there are
fp*z$-y$r-[r-fj$f-f(-ei#n-n(-n(c-N∂ç*v-v- adj.: beautiful; handsome; fine
four large continents, each of which has two
{C}storehouse (of jewelry); sheath
hook together the two little fingers and index smaller continents (gling phran brgyad) next
fingers individually {Dor 37a.3/ 257.3} can refer to Vasubandhu's Treasury of
to it: In the center, is the monarch of
Knowledge (abhidharma-koŸa) mountains, ri rab (meru). The four
fj°n- 13479
continents and eight smaller continents
fj·[-Nå-^ 13489

are (1) shar lus 'phags po (videha), the


{C}abhirÒpa; {C}uru eastern continent "land of [those with]
beautiful; handsome; fine fj·[-Nå^n- superior/large bodies" with lus (deha)
and lus 'phags (videha); (2) lho 'dzam
{C}powerful {C}Òr˚› bu gling (jambudvıpa), the southern 1 3 4 9 5

fj°n-a- 13480 hair-tuft; hair-treasure {VM}


{C, hair-tuft}
zjf-d$-E√r# -
{LCh}jambu-dvıpa
{C}c›ru; (ΩŸubh): {MSA}Ÿobhati; P-dl#n-NI#r-e-[r-fj·[-Nå^-[r-Vœ(e-f-[r-Nå≈#-d(c-dX#r- the world; the Indian subcontinent;
{MSA}Ÿobhate; {MSA}Ÿobha; {MSA}bzhin
mdzes pa = saumukhya R#n-dc√d-dc-dXz(! Jambudvıpa; Land of Jambu
beautiful; handsome; fine
zjf-d$z-# E√r# - 13496
Transform your heart, hair-tuft, throat, and
{C}slender; elegant(ly); sweet crown of your head into magnificence with the
{C}jambu-dvıpa; {C}j›mbudvıpa
d[e-dË([-[^-f*[-a-dNø*]-fj°n-l*n-Nƒç-d- four hÒ˙ [syllables] {Dor 26b.1/236.1}
the world; the Indian subcontinent
Comment: one of the x marks/ signs of a
those who propound that it is beautiful to rely on {C}of Jambu-dvıpa
an inexpressible self Buddha.add comment to "smin
zj‹en- 13497
mtshams kyi mdzod spu'i
fj°n-a-fr-d- 13481

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

{C}Òr˚› e;$r- zj‹]- d;$r- ;$rn-


{C}c›ru hair-tuft; hair-treasure {VM} {C}grahı˝yati; {C}g¸h˚›ti; {MV}graha˚a;
{C, hair-tuft} {MV}gr›ha; {MV}gr›haka; {C}parig¸h˚›ti;
beautiful; handsome; fine
{C}up›datta; {MSA}nigÒ˜ha
{C}slender; elegant P-dl#n-NI#r-e-[r-fj·[-Nå^-[r-Vœ(e-f-[r-Nå≈#-d(c-dX#r- verb: hold; bear; grasp; apprehend; conceive;
fj°n-ac-Nœn*≈ -o*- R#n-dc√d-dc-dXz(!
13483
identify{BJ 10.4}
noun: apprehension; apprehender; conception;
{C}upacita Transform your heart, hair-tuft, throat, and conceiver; object [e;g; bzung 'dzin, subject
crown of your head into magnificence with the
{C}ollected; accumulated; heaped up; and object]{BJ 43.1}
four hÒ˙ [syllables] {Dor 26b.1/236.1} {C}will take up; to gain; grasps at; grasped
powerful; built up
Comment: one of the x marks/ signs of a
d$f-zj‹]-Ø(e-a-
fj°n-ac-]^d-a- 13484

B u d d h a ck sp. of "spus"; add


thought consciousness conceiving "pot"
{C} sunigÒ˜ha comment to "smin mtshams
{C}well hidden; well concealed kyi mdzod spu'i phrag"
d[e-zj‹]-R#-l*]-x$v-
referent object of the conception of self
fj°n-ac-dX[* -a- 13485

zje-a- 13491

another example is d;$r-zj‹]-Ôn-p-[[-f*[!


{MSA}Ÿobh›-karatva
beautify; make beautiful zje zje ;e ;en! (bzung 'dzin rdzas tha dad med/) “subject and
object do not exist as different substantial
to drip; trickle
fj·- entities” {T}
13486

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

manifest artificial conception

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

[consume-not exist]; inexhaustible e;$r- zj‹]- d;$r- ;$rn-


class [in school]

Tenses: future, present, past, imperative 429


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

zj‹]-t#r-dle-]- zj‹]-a-ei#n-[r-dCv-d- zj‹]-az#-Ôn-


13502 13511 13522

{C}dh›rayati e;$r- zj‹]- d;$r- ;$rn- e;$r- zj‹]- d;$r- ;$rn-


apprehend; hold; grasp {MSA}dvaya-gr›ha-visa˙yukta {MSA}gr›haka-dravya
{C}bear in mind; preserve; carries free from the two graspings substance grasped {T}
zj‹]-yn- 13503

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

mode of apprehension{N} mind; carries; persuade to; catch hold of

zj‹]-Nørn-W#-x$v- e;$r- zj‹]- d;$r- ;$rn-


13505

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

zj‹]-ac-dX[* -a- 13525

apprehended object

zj‹]-Nørn-f#-fp%]-a- e;$r- zj‹]- d;$r- ;$rn-


13506
e;$r- zj‹]- d;$r- ;$rn-
{MSA}graha˚a-m›tra {C,MSA}gr›haka; {MSA}(Ωdh¸); {MSA}p›ra˚a
e;$r- zj‹]- d;$r- ;$rn- mere apprehension; mere grasping {T} apprehender; grasper; subject; conceiver;
discordant modes of apprehension{N} grasp; hold; apprehend; conceive
zj‹]-a-el]-[^-R^c-a- 13515

{C}receiver
zj‹]-[^-zu$e-a- 13507

e;$r- zj‹]- d;$r- ;$rn- zj‹]-f*[- 13526

{MSA}gr›ha˚a (sic); {C}gr›hayati


{MSA}udgraha-par›v¸tti
engage in grasping
changeable apprehension e;$r- zj‹]- d;$r- ;$rn-
{C}persuade to; catch hold of
{C}an›grahu; {C}anup›datta
zj‹]-az#-z„^v-a- 13516

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

{C}graha; {C}gr›haka; {MSA}gr›hika; {C}wants to win


{MV}gr›hakatva; {MSA,C}udgraha˚a;
zj$en- 13529
{MSA}gr›haka-vik˝epa
{MSA,MV,C}graha˚a; {C}graha˚at›;
verb: hold; bear; grasp; apprehend; conceive; distraction of grasping; distraction from
identify{BJ 10.4} apprehending ? {T} e;$en! zj$en! dg$en! h$en!
noun: apprehension; apprehender; conception; plant; establish; set; penetrate
zj‹]-az#-’f-ac-b*n-a- 13519

conceiver; subject [i.e. apprehender,


zj$[- 13530
consciousness]{BJ 44.6}; apprehending subject;
{C}grasper; receiver; take up; learn; learning; e;$r- zj‹]- d;$r- ;$rn-
seize; taking hold of; studying; grasp at; take {MV}avat›ra; {MV}(ava Ωt∂): avat›rayati
{MV}gr›haka˙ vijñ›na˙
notice; holds; bearing in mind; bear in mind; cause to enter; draw into; descend
apprehending consciousness
preserve; carries; seizes; seizure;
zj‹]-az#-[f#en-a- 13520
appropriation; grasping; planet; get hold of;
takes hold of; gains; wins; seize upon; assists;
{MV}dh›ra˚›lambana
acquires; receives; takes to; seizing
apprehended object of observation
zj‹]-a-z„^v-a- 13510

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}

Tenses: future, present, past, imperative 430


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

zj$[-a- Ôn- Ôn-y(n-


13531 13541 13547

{MSA,MV}avat›ra˚a; {MSA}›varjana; {C,MSA}dravya; {C}dravyatas; {C}sva; dravya-dharma


{C}niveŸayati {MSA}upadhi substantial phenomenon
cause to enter; draw into; descend substantial entity; substantial
{C}exhorts to; settles in {C}actual reality; thing in itself; as an actual
fh]-i#[! ∑([-el#-eC^d! ∑([-∑([-cr-x#]! ∑([-f-
c√^r-[d$-fc-zj$[-az#-N®(]-zeC(-x#]-az#-sX#c- reality; own; (for) himself; what is his x#]-a-∑([-f-x#]! ∑([-W#-V“(e-a-Ôn-y(n-[r-f#-
... because of being preliminaries which make Ôn-W#-N´(-]n-n(-n(-d-f-x#]-ac-Nœ≈*-az#-y(n- zev-d-xr-x#]-az#-el#-fp%]-ac-[f#en-a!
the winds enter into the central channel{TGP phenomena that are produced as not separate Definition: an observed common locus
29} by way of entity [a definition of one substantial between: its being an established base; its being
entity (rdzas gcig)]
c√^r-{µÛ&-o#c-zj$[-a-v- itself; not-its not being it; and its isolate not

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

make a smiling face; smile po).

zj$f-[f$v-N‘v^ - 13536
eka-dravya
Ôn-y(n-V“e( -y(n- 13549

one substantial entity; substantial identity;


{C}prahasitavadano bhÒtv› same substantial entity
{C}with smiling face
V“(e- V“(e- V“(en- V“(en-
eC^d-d[*-Ôn-et#e substantial phenomenon and isolate
Check entry: snul {T}
simultaneous substantial identity. A thing which phenomenon
zj°e-a-x#]-a- 13537
is distinct from "substantial entity" in the one of the sections of Collected Topics (bsdus
Ge-luk-ba system based on the existence of grwa)
{C}adhirohin permanent real entities (rtag dngos). {GD:241}
Ôn-doen-W#-∑[-ac- 13550

{C}ascending on
fh]-i#[! 1
zj·f- 13538

fr(]-n$f-v-N‘r-d-er-l#e-n(-n(c-f#-N‘r-d! 2 e[en- z[(en- doen!dØen- p(en-


difference between the substantially existent
zj·f! zj·f! zj·fn! zj·fn! Ôn-W#-N´(-]n-n(-n(-d-f-x#]-ac-Nœ≈*-az#-y(n! and the imputedly existent{BJ 55.1}
gather; assembly Definitions: (1) they appear to direct
Ôn-p-[[- 13551

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

zj·f! zj·f! zj·fn! zj·fn! eka-dravya


different substantial entities
gathered; a gathering; assembly same substantial entity
Ôn-pfn-t[-x(rn-n$-dor-d- 13553
get ex. from S h i p ; Tshig S W
added this record
eor- eo(r- dor- p(rn-
Ô-n(- 13540
{C}sarvasva-parity›git›
let go of all belongings/wealth/substantial things
{C}gha˛aka {C}renunciation of all that is his
{C}(earthen) jar
Ôn-p#e- 13554

dravyabindu
substance drop

Tenses: future, present, past, imperative 431


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

Ôn-f*[-a- Ôn-n$-eCd^ -a- Ô%-zsCv^ -


13555 13567 13580

{C}adravya dravyasiddha {LCh,C,MSA,MV}¸ddhi


not substantially existent; non-substantial substantially established [deceive-magic]; magical emanation; magical
{C}not actually real one of the eight objects of negation (dgag power; magical illusion; miracle
bya) in the Pr›saºgika system {C}majesty; potency; wonderworking powers;
Ôn-zj‹]-Ø(e-a- 13556

ability to work wonders


Ôn-n$-fy#n-a- 13568

e;$r- zj‹]- d;$r- ;$rn- sX(en-dt$z#-nrn-‰Xn-W#-[}^r-[^-Ô%-zsC^v-R#n-dX(]-]n-


{C}dravya
conception conceiving substantial existence through having gone before the Buddhas of the
substantially existent; substantial ten directions by way of magical
Ôn-el]-R#n-Nør( -a- 13557
emanation{PGP 75}
Ôn-n$-]#-f*[- 13569

Ô%-zsCv^ -R#-¤r-a- 13581


empty of being different substantial entities{BJ {MSA}dravyato n›sti
26.6}
not substantially existent {C,MV} ¸ddhi-pada; ¸ddhip›da
Ôn-x([- 13558
bases of magical emanations; legs of magical
Ôn-n$-f-fy#n-a- 13570

emanation; leg of manifestation


Ôn-n$-x([-a- {C}adravya {C}roads to psychic power; bases of psychic
{MSA}dravya-sat not substantially existent power
substantially existent; substantial existent [dX*-d! 1 Ô%-zsC^v-¤r-az#-z[^]-a! 2
Ôn-n$-f*[-a- 13571

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

Check Tibetan of divisons. I


Ôn-n$-x([-a- 13573

dravyasatpudgala constructed it from the English and


substantially existent person {N}dravya-sat Sanskrit. Not sure at all about it
substantially existent{N} {T}
Ôn-x([-y(n-en$f- 13560

see: rdzas yod


Ô%-zsCv^ -R#-y(-zsCv^ - 13582

tri-dravya-saddharma
Ô‹-d- 13574

three properties of a substantial existent {C}¸ddhi-pr›tih›rya


dÔ‹! Ô‹! dÔ‹n! Ô‹n! miraculous magical emanations
Ôn-x([-y(n-en$f-hr-d- 13561

{MSA}(ava Ωm¸d): avam¸dya; {C}wonder; wonder-working powers; the


triply qualified substantial existent {MSA}›dh¸˝yatva miraculous wonderworking power; miracle
definition of definition (mtshan nyid) grind; knead; pound; tread (also, female yak?) get Than's translation
{T}
Ôn-c#en-et#e- 13562

Ô%-zsCv^ -R#-’f-eCrn- 13583

English according to Sanskrit and


one substantial type Thumi, p.214 {T} {C}vipary›sa
fh]-i#[! cr-e#-i*c-v*]-et#e-vn-Nœ≈*n-az#-p-[[- Ô‹-d-fy(e-e#-z[}-d- 13575 enumeration of magical emanations
{C}perverted; new; what can upset
az#-z[^n-dXn! {C}go-v¸˝a
Ô%-zsCv^ -fr(]-ac-z[^-fj[-a- 13584

Definition: different composed products that {C}like those of an excellent cow


are produced from one substantial cause {C}¸ddhy-abhisa˙sk›ra
Ô‹-f- 13576

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‹-f(- Ô%-zsCv^ -fr(]-ac-z[^-fj[-a-fr(]-ac-fj[-


13577 13585

same type of substantial entity


herdswomen [*- {C}¸ddhy-abhisa˙sk›ram abhisa˙sk¸tav›n
Ôn-c#en-fp%]-a- 13564

Ô‹e-a(- 13578

manifestly produce the manifest production of


similar substantial type{LG 30.2} the bases of magical emanations
rich
{C}exercised his psychic power
Ôn-c#en-f#-z[}-d- 13565

Ô%-Nœn*≈ - 13579

Ô%-zsCv^ -[r-V“]-a- 13586

dissimilar types of substantial entities


spontaneous birth
¸ddhi-vat
Ôn-v-[ee-eCd^ -f#-dX[* - 13566

possessing magical power


{GD:247} it is not possible to establish or refute
anything in direct reference to a substance

Tenses: future, present, past, imperative 432


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

Ô%]- Ô·en- Ô·en-ac-Ø(en-


13587 13596 13606

false Ô·en- Ô·en- Ô·en- Ô·en- Ø(en- Ø(en- Ø(en- Ø(en-


Ô%]-[^-Nƒ-ç d- {C}paripÒra˚a; {MSA}pÒr˚atva;
13588
completely realize
{MSA}sa˙pÒr˚a; {MSA}s›kalya;
Ô·en-ac-dX-d- 13607

m¸˝›v›da {MV}sam›pta
lying complete; end; finish; perfect; fulfill;
terminate Ô·en- Ô·en- Ô·en- Ô·en-
Ô%]-a- 13589

{C}perfectly {MSA}pÒri; {C}prativedha

dÔ%]! Ô%]! dÔ%][! Ô%][! [W#v-zw(c-x(rn-Ô·en-N´(f-a-]#- object of completion; complete; perfect;


fulfill; end; terminate
{N}m¸˝›; alik›k›ra {GD:504} meditation on the complete ma˚˜ala {C}penetration
lie; false; falsity
Ô·en-y*]- 13597

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

although among falsities -- conventionalities --


Ô·en-a- 13598
it is not contradictory for the mode of
appearance and mode of being to be in Ô·en- Ô·en- Ô·en- Ô·en-
disagreement{MSI 417} Ô·en- Ô·en- Ô·en- Ô·en- {MSA}(Ωp∂): pÒrayanti
Ô%]-az#-’f-a- {C}pÒr˚a; {C}pratipÒr˚a; {C,L}paripÒra˚a;
{C,MV}sam›pti; {MSA}ni˝panna;
complete; perfect; finish; end; terminate

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

terminate Ô·en- Ô·en- Ô·en- Ô·en-


{LCh}m¸˝›-v›da {C}perfectly; full of; the fullness of; full; {MSA}pÒri
lying{TGP 77} developed; large; entire object of completion; complete; perfect; fulfill

Ô·en-a-y*]-a(- Ô·en-dX[* -
13599 13611

Ô%n-Nœn*≈ - 13591

upap›duka Ô·en- Ô·en- Ô·en- Ô·en- Ô·en- Ô·en- Ô·en- Ô·en-


spontaneous birth great completion; Great Completeness; Great {MSA}pÒra˚a
If rdzus or rdzus te mean Perfection completer; perfecter; complete; perfect;
“spontaneous”, it would be helpful fulfill; means of...
Ô·en-az#-Nœ-^ 13600

to have a separate entry {T}


Ô·en-h‹e- 13612

Ô·en- Ô·en- Ô·en- Ô·en-


Ô%n-o*-Nœ-*≈ d- 13592

{MSA}sa˙pÒr˚a-Ÿarıra Ô·en- Ô·en- Ô·en- Ô·en-


{C}upap›duka complete/perfect body terminating term; terminator
spontaneous birth
{C}miraculously; apparitionally Ô·en-az#-dXr-y$d- 13601
e(-r(-[(-](-d(-f(-z(-c(-v(-n(-’fn-Ô·en-h‹e-Nø*-
go, ngo, do, no, bo, mo, 'o, ro, lo, and so are
Ô%n-o*-Nœn*≈ -a- {C,MSA,MV}sa˙bodhi; {MSA}sa˙bodha
13593
terminators
complete/perfect enlightenment
Ô·en-c#f- 13613
upap›duka {C}perfection
spontaneous birth
Ô·en-az#-nrn-‰Xn- 13602

Ô·en- Ô·en- Ô·en- Ô·en-


Ô%n-o*-dXr^ -d- 13594

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

stage of completion in the system of the


Ô%n-o*-dXr^ -dz#-n*fn-t]- 13595

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

Ô·en- Ô·en- Ô·en- Ô·en-


{C}paripÒri (=aparih›˚a); {MSA}s›kalya
complete; perfect; fulfill; end; terminate

Tenses: future, present, past, imperative 433


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

Ô·r- dÔ%]-[^-Nƒ-ç d-vn-V“e( -az#-x(]-o]- k-c-û-n#-


13615 13624 13638

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

dÔr-! Ô·r-! dÔrn! Ô·rn!


send; send off; dispatch renowned as false varu˚a
(1) Varu˚a, the god of water
‰X-ec-x$v-R#-[f-y(n-v*]-[^-dÔrn! dÔ%]-ac-eCd^ -a- 13627

(2) a kind of plant


[Tri- Ôong-day-·zen] sent [them] to obtain the (3) p.n. of a n›ga
falsely established
holy religion of the land of India {GZ 69a.1}
k-v- 13641

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

‰X-ec-x$v-R#-[f-y(n-v*]-[^-dÔrn! k-n#- 13643

{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

dÔrn- Wang-kyee [p.n. of a Sa-bdag monster]


13618

(1) a gutter trough of pipe, usually made of


k*]-h‹e- 13645

dÔr-! Ô·r-! dÔrn! Ô·rn! wood


send; send off; dispatch (2) in Tantra, a symbol of the state which has Wonch'uk (Korean scholar, Ch. Yüan-ts'e,
neither a cause nor a consequence 613-696)
‰X-ec-x$v-R#-[f-y(n-v*]-[^-dÔrn! (3) fox
k*]-h°e- 13646

[Tri- Ôong-day-·zen] sent [them] to obtain the

k-
13631

holy religion of the land of India {GZ 69a.1}


SW added this record N“*-N‘([-en$f-a-k*]-h°e-
Wonch'uk (Korean scholar, Ch. Yüan-ts'e,
wolf
dÔ‹-a-f*[-i#[- 13619
613-696); Tripi˛aka Wonch'uk
k-Nœn*≈ - 13632

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

the brains of the sly foxes -- the bad


dÔ‹! Ô‹! dÔ‹n! Ô‹n! proponents{PGP 66} bodhi
{C}abhimardati enlightenment [transliteration of Sanskrit
k-o#- 13633

{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

falsity; lie; false; counterfeit; lying


{C}fraud fox pencil
Is this a female fox? {T}
l˚-f(- 13651

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

Tenses: future, present, past, imperative 434


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

le-[r-i#-f- lv- lv-N∂c(≈ -


13653 13666 13676

{L}aho-r›tra {C}›sya; {C}vacas N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[-


a day and a night face (hon.); presence; countenance; mouth
face to face; in union
le-[}e^ -t$-az#-zdCn-y]- 13654
lv-et#e-sXe-ei#n- z(e-fn-Vµ-lv-N∂≈(c-[^-N´(f-ac-f#-]^n-v-
one face and two hands
{C}˝a˝˛ikod›na the lower ones are unable to meditate on deities
lv-R#-[W#v-zw(c- 13667
{C}inferior and stale foods in union{TSV 68a}

lv-fj·[-Nån^ -d‰X]-a- 13677

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

nC#[-az#-len-a-et([-dX*[-t#r-! {C}mukha-dv›ra; {MSA}›sya-pu˛a l#- 13678

[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

SW added this record be peaceful; be calm; peace; pacification


[dX^r- zdX#]- sX^r- sX^rn- {C}self-discipline; be extinguished; appeases;
ldn- 13656

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}progressive steps pa), and fierceness (drag po)


:√-dz#-ldn- assert{LG 25.1} l#-cen-’f-a-t]-R#-vf-
the honorable Candrakırti
lv-N®-]n- 13671
a path which has the aspect of peacefullness
and grossness
ldn-W#-e(r-fp(-d- 13657

presence; exalted presence; holy


l#-[ez- 13679

{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

advice {C}quiescience; calmness; quiet calm; going to


rest
{C}p›da-mÒla lv-oz#-Nåç#r-x#e-
l#-fpz- 13681

{C}feet [Buddhaguhya's] Letter of Advice [to King


Tri-Ôong-day-·zen] (Bho˛a-sv›mi-d›sa-lekha)
ldn-”(v-d- 13660
*Ÿ›nt›nta
ck Sanskrit; get Peking # & the extreme of peace; extreme of solitary
bottomless; having a hole in the bottom vol. SW added this record peace

ldn-dN“v( - l#-z[([-
13661 13682

lv-o-d- 13673

having a hole in the bottom; bottomless {C}Ÿ›ntai˝in


steward
desire peace
ldn-sX-# [e*-z[^]-R#-lv-o-d-fj[-[*-
13662

{C}one who desires calm


servant(hon.) He acted as the steward of the spiritual
l#-e]n- 13683

community{Jang 280}
ldn-zd$c-f#-fr(]- 13663

lv-oz#-Når#ç -x#e- {MSA,C,MV}Ÿamatha


13674

{C}ucchaºkhap›da(t›) calm abiding


d›sa-lekha {C}meditative equipoise; calming down;
{C}his ankle-joints are inconspicuous; his feet
have inconspicuous ankle-joints letter of advice quietude; appeasing; serenity
lv-oz#-Nåç#r-x#e- l#-e]n-W#-‰X-^ fh]-x#[-v-dX[* -a- 13684

lc-d- 13664

[Buddhaguhya's] Letter of Advice [to King


{C}k›˚a Tri-Ôong-day-·zen] (Bho˛a-sv›mi-d›sa-lekha,) {MSA}Ÿamatha-nimitta-manask›ra
{C}one-eyed; {GD:515} secondary (as get Peking # & vol. SW mental contemplation that is the cause of calm
opposed to primary, dngos) abiding
added this record
l#-e]n-W#-sXe( n-[r-fp%]-a- 13685

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

Tenses: future, present, past, imperative 435


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

l#-e]n-[r-cd-o^-zj‹]-a-[r-dor-NIf( n-W#-‰X-^ l#-d-s$]-n$f-h·en-a- l#-dc-dX-


13686 13699 13712

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

{MV}aŸama (ΩŸam): {MSA}Ÿamayati; {MV}Ÿamana


{MSA}Ÿamatha-vipaŸyan› non-pacification pacifying
calm abiding and special insight
l#-dc-dX[* -a- 13714

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#-e]n-gf-R#n-fr(]-az#-r-‰Xv-dX[* -a- 13689

Ÿ›ntarak˝ita l^e- zu$e- l^en- l^en-


{MSA}Ÿamatha-m›tr›bhim›na ⁄›ntarak˝ita [p.n.] {MSA}Ÿam›vi˝˛a
manifest pride due to mere calm abiding add his dates engage in pacification

l#-e]n-x#[-v-dX[* -a- l#-dX-d-


13690

l#-d-Vµ- 13703 13716

{MSA}Ÿamatha-manask›ra Ÿ›ntideva {MV}praŸ›mya; {MV}Ÿ›mya


mental contemplation of calm abiding ⁄›ntideva [p.n.; the author of Engaging in the pacifying; pacify; object of pacification
Bodhisattva Deeds (byang chub sems dpa'i spyod
l#-e]n-v-n(en-az#-‰X-^ fh]-en$f- l#-dX[* -
13691 13717

pa la 'jug pa) and the Compendium of


{MSA}Ÿamath›di nimitta-traya Learnings (bslab pa kun las btus pa'i tshig le'ur {MV}Ÿamana; {C}Ÿamanı
the three causes of calm abiding, etc. byas pa)] pacifying
l#-dz#-[(]- 13704
{C}appeasing
l#-e]n-vf- 13692

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

quiescience; calmness; quietude; bliss; ultimate


beatitude Ÿ›nta-mati having the aspect of grossness; having the
aspect of peacefulness
⁄›nta-mati [p.n.]
l#-d-deC[( -a-et#e-a$-az#-i]-p(n-a- 13694

l#-cen-’f-t]-R#-vf- 13721

l#-dz#-vn- 13707

hearer who progresses solely to peace


path having the aspect of grossness; path
pacifying activities
l#-d-fy(e-[r-V“]- 13695
having the aspect of peacefulness
l#-dz#-n*fn- 13708

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#-nC[# -x(]-o]-Nœ](≈ - 13723

p(d!zp(d- zp(d- p(d- zp(dn-


{MSA}Ÿama-bh›v›nta
{MSA}k˝›nti-l›bha; {MSA}Ÿ›nti-l›bha; {MSA}Ÿama-bhava-gu˚a-do˝a
{MSA}Ÿamasya l›bha¯ conjoined with peaceful thoughts; conjoined
the good qualities of pacification and the faults
obtain pacification; attain peace with the thought of pacification {T}
of existence {T}

l#-d-[r-ei*]-a(z-# [(]-V“]-a- l#-dc-zR^c-


13697 13710

l#-Vµe- 13724

{MV}Ÿama-pratipak˝›rtha-yoga (ΩŸam): {MSA}Ÿ›mya(n)ti; {C}praŸama˙


gacchati Ÿamatha-vipaŸyan›
possessing pacification and the antidotal object
pacify; become peaceful; be calm calm abiding and special insight
? {T}
{C}be appeased l#-Vµe-;$r-zdC*v-R#-o#r-r*-zj‹]-
l#-d-z[([-’fn- 13698

l#-dc-e]n-a- meditative stabilization that is a union of calm


13711

{C}Ÿama-abhik›˚k˝ı abiding and special insight {T}


{C,MSA}Ÿamatha
those who desire pacification
calm abiding

Tenses: future, present, past, imperative 436


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

l#-Vµe-;$r-zdCv* - l#r-[e-N∂c(≈ -d- l#d-f(-dØen-a-


13725 13735 13748

Ÿamatha-vipaŸyan›-yuganaddha N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[- dØe- Ø(e- dØen- Øen-


a union of calm abiding and special insight k˝etra-Ÿuddhi-prayoga {C}sÒk˝m›-nipu˚›

l#-Vµe-;$r-zdCv* -R#-o#r-r*-zj‹]- 13726


training in a pure land; training in purifying a {C}subtle and delicate
land
l#d-f(-’f-pe- 13749

Ÿamatha-vipaŸyan›-yuganaddha-sam›dhi
l#r-]#-’f-ac-[e-a- 13736

a meditative stabilization that is a union of vaidalya-sÒtra


calm abiding and special insight {MSA}k˝etra-Ÿuddhi N›g›rjuna's Treatise Called "The Finely
l#e- 13727
pure land; purify a land Woven" (P. 5225, vol. 95)

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

(2) disintegrate; destroy; perish [past tense] 579.3}


{C}some one of N›g›rjuna's "Six Collections of
farmer
Reasonings" (rigs tshogs drug); for others see:
zy#-dz#-h°-v$n-n*fn-l#e- l#r-an-Ì·v-dn-N´ç&d-az#-v(-o(e- rigs tshogs
at the time of death, mind and body the harvest achieved through the exertion of a
l#d-f(-’f-ac-zpe-a-l*n-dX-dz#-f[(- 13750

disintegrate{LWT 22} farmer [illustration of effect that is made by a

l#e-R^c- being (skyes bu byed pa'i 'bras bu)]


13728
vaidalya-sÒtra-n›ma
N›g›rjuna's Treatise Called "The Finely
l#r-N∂r≈ - 13739

{C}bhajyate Woven" (P. 5225, vol. 95)


disintegrate; destroy; perish one of N›g›rjuna's "Six Collections of
{C}breaks
N∂≈r- N∂≈(r- N∂≈rn- N∂≈(rn- Reasonings" (rigs tshogs drug); for others see:
{C}k˝etra-Ÿodhı rigs tshogs
l#e-a- 13729
purify a land; purify a [Buddha] field
l#d-f(-[aX[-]- 13751

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

destroy; disintegrate; perish


l#r-x(rn-n$-[e-a- 13741

{C}melt away {C}pra˚ıta


{MSA,MV}k˝etra-pariŸuddhi; fragrant; pleasant smelling; pleasant tasting
l#r- 13731

{MSA}k˝etra-pariŸodhana {C}sweet; (most) sublime; good to eat; fine;


{LCh,L,MSA,MV}k˝etra; ca; v› pure land; pure [Buddha] field exalted; superior
(1) present and past participle
l#r-x(rn-n$-N∂r(≈ -d- l#f-a-
13742 13753

(2) field; ground; province; sphere


(3) connective particle; sometimes N∂≈r- N∂≈(r- N∂≈rn- N∂≈(rn- pra˚ıta
accompanying particle: and; or fragrant; pleasant smelling; pleasant tasting
{MSA}k˝etra-pariŸodhana
env-l#r-c#e-a- thoroughly purify a land; thoroughly purify a sweet; (most) sublime; good to eat; fine;
[Buddha] field exalted; superior
clear and aware{BR}
l#f-az#-[}-# fif-a- 13754

nrn-‰Xn-W#-l#r- l#d-o^- 13743

Buddha-field {T} {LCh}vistare˚a sama-sugandha


in detail equal fragrant odor
l#r-q- 13732

l#f-az#-[}-# f#-fif-a- 13755

l#d-o^-[aX[- 13744

field (agricultural)
visama-sugandha
analyze in detail{BJ 48.5}
l#r-dq([-a- 13733

unequal fragrant odor


l#d-o^-f-sX-* dc- 13745

l#f-az#-N∂c≈ -dXr^ -e#-[}-# 13756


[e([- ze([- dq([- ze([-
{C}k˝etra-vyÒha without distinguishing in detail
create/set/array a [Buddha] field N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[
l#d-ac- 13746

{C}harmonious Buddha-field s›˙yogikasugandha


detail; finely; in detail fragrant manufactured odor
l#r-[e- 13734

l#f-az#-Vµ]-Nœn*≈ -W#-[}-# 13757

l#d-f(- 13747

k˝etra-Ÿuddhi
pure land {L}sÒk˝ma sahaja-sugandha
subtle; fine fragrant natural odor

Tenses: future, present, past, imperative 437


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

l#f-a(- l^en-e]n- l^f-


13758 13767 13774

{MSA}m¸˝˛a l^e- zu$e- l^en- l^en- zu$f- zu$fn- l^f- l^fn-


fragrant; pleasant smelling; pleasant tasting
approacher(s) and abider(s) {C}avalıyate

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

wfn-l^-Nø*- {C}avalına; {C}lıyati; {MSA}laya;


the constituent melts{TGP 36} l^e- zu$e- l^en- l^en- {MSA,MV}lına; {C}vi˝›da (=viv›da)
JH: how do you want to {LCh}›panna; {C,MSA}pratipanna; become slack/weak/timid/cowardly
{C}abhiprasthita; {C}anupravi˝˛a; {MSA}›vi˝˛a {C}cowed; weariness; dejection; get cowed
handle this—one word (here,
(e.g.: Ÿam›vi˝˛a); {MSA,MV}pravi˝˛a
"zhu") is a form of two {MSA}(e.g.: bh›van›k›ra-pravi˝˛a);
x#[-b#-dz#-l^f-a-
approacher; enter; go into; approach; engage a slackness which is a death of the mind
different verbs? {SW}
in
l^f-a-[r-›([-a- 13776

{C}set out; well set out; enter into; enter


l^-d- 13760

together with; compare with; has been


{L}praŸnam; {L}parip¸cchati undertaken; progressed; have practiced; filled zu$f- zu$fn- l^f- l^fn-
offer; receive; melt; digest; question; ask a with; engaged in; streamed forth; intent on; set {MSA}layauddhatya
question; asked; entreated out for; compare with; entrance; introduction; slackness and excitement
take place; activity; enters (into); descend;
l^-d-l^n-a- l^f-a-f*[-a-
13761 13777

come back to; alight; plunge into; take off;


fathoms; introduces; enter on; follow; position;
l^en-az#-N´f( -a- zu$f- zu$fn- l^f- l^fn-
13769
asked; entreated{S}
{MSA}lay›bh›va; {C}anavalına; {C}adına;
l^-fc- 13762

dN´(f- N´(f- dN´(fn- N´(fn- {C}asa˙kucitatva


lamp {MV}pravi˝˛a-bh›van› non-slackness; non-discouragement
meditation of an approacher {T} {C}undejected; unimpaired; uncowed; not
l^e- 13763

arched
l^en-az#-e]n- 13770

l^f-az#-ei*]-a(-o#r-r*-zj‹]-R#-’f-a-dN´f( -a- 13778


l^e zu$e l^en! l^en!
enter; go into; engage l^e- zu$e- l^en- l^en-
{MV}avat›r›vasth›
dN´(f- N´(f- dN´(fn- N´(fn-
l^en- 13764
{MSA}laya-pr›tipak˝ika-sam›dhy-›k›ra-bh›v
level of an approacher {T} ana
l^e- zu$e- l^en- l^en-
l^en-ac-R^c- meditate on the aspects of meditative
13771

{C}prasthita; {C}samprasthita; {C}›panna stabilization as an antidote to slackness


enter; go into; approach; permeate l^e- zu$e- l^en- l^en-
l^f-az#-n*fn- 13779

{C}set out for; won {C}pratipanno bhavet


[*-w(-]-v-f-l^en-a- enter; go into; approach; engage in {C}lına-citto; {MSA}lına-cittat›
{C}should find oneself in discouraged/slack mind
not absorbed in suchness
{C}cowed in thought
v(e-l^en- l^en-f*-f$-;*- 13772

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}undejected in his mind


melted
l^e- zu$e- l^en- l^en- l^f-ac-R^c- 13781

{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

Tenses: future, present, past, imperative 438


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

l^f-ac-zR^c- l*-[}e- l*]-a-f*[-


13782 13791 13801

zu$f- zu$fn- l^f- l^fn- very {C}alıno


non-adherence; non-conception
{C}avalıyate
l*-N“r- 13792

{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

{C}lose heart; become despondent; collapse generate anger; generate hatred


{C}hatred; defect {LCh}adhyavas›ya; *adhyavas›ya-vi˝aya
l^f-f*[- 13784

referent object; determining; conceived


l*-N“r-f*[-a- 13794

object; determined object


zu$f- zu$fn- l^f- l^fn-
adve˝a {GD:635} conceived object
{C}adına
not slack/discouraged/weak/timid/cowardly
non-hatred d[e-zj‹]-R#-l*]-x$v-
Comment: This is one of the eleven virtuous
{C}unimpaired; undejected referent object of the conception of self
mental factors (sems byung dge ba,
l^n- 13785
kuŸalacaitta): (1) faith (dad pa, Ÿraddh›); (2) e;$en-n(en-Ø(e-az#-l*]-x$v-x#]-a-
shame (ngo tsha shes pa, hrı); (3) a form's being a conceived object of a
l^! l^! l^n! l^n! (to offer, embarrassment (khrel yod pa, apatr›pya); (4)
non-attachment (ma chags pa, alobha); (5)
conceptual consciousness
fh]-i#[!
receive, ask) or
{C}parip¸cchati dl^! zu$!
offer; receive; ask; request; request and
non-hatred (zhe sdang med pa, adve˝a); (6)
non-ignorance (gti mug med pa, amoha); (7) cr-e#-zj#]-Nørn-W#-eg(-d(c-d*X[-az#-D(√n-
effort (brtson 'grus, vırya); (8) pliancy (shin
receive
l*]-an-c#e-ac-dX-
l*-]- 13795
{C}asks questions; questions; hopes that;
enquires whether Definition: that [object] which is cognized upon
iti cet being conceived by a mind which takes it as its
dc-dz#-[(]-l^n-a-[r- if it is asked; if someone asks; if one adheres to main mode of apprehension.
asked about the meaning of the middle wheel ...{BJ 21.3} {Go-rams-pa-bsod-nams-sen-ge, GD:635}
and ... {LWT 125} thus Comment: Although in the past I have
‰X^[-[(]-f]-re-l^n-n(! translated zhen yul as "referent object," I now
l*-v(e- 13796

use "conceived object." This is to provide


[He] requested and received the meanings, separate terms for the difference between
quintessential instructions, and tantras {GZ [disposition-reverse]; revulsion; nausea
(1) a form's being a conceived object of a
63b.7}
l*]- 13797
conceptual consciousness (gzugs sogs rtog
l^n-a- 13786

pa'i zhen yul yin pa) and (2) a form's being a


{C}vim¸Ÿati referent of a conceptual consciousness
l^! l^! l^n! l^n! adherence; determination; conception; (gzugs sogs rtog pa'i zhen gzhi yin pa), as the
{C}parip¸cchati; {MSA}pa¸iprcch› (e.g.: attachment
l*]-c#e- 13804

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

{C}alına; {MSA}lına; {MSA}lola; {MSA}lhag


{C}pratihata(-citt›) thing conceived{BJ 81.1}
par zhen pa = adhyavas›na; adhyavas›ya
{C}of emnity; hostile adherence; determination; conception;
l*c-z[*dn-a- 13806

l*-et([-a- attachment
13788

{C}cling(ing) to; hanging on to e[d- z[*dn- dod p(dn-


{C}paru˝a; {C}p›ru˝ya
{C}harsh; harsh speech
fr(]-ac-l*]-az#-[dr-e#n- strike
through the force of conceiving ...
l*n- 13807

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

dË([- Ë([- dË([- Ë([- dR#- dR#[- dR#n- R#n-


dve˝a {GD:434} conceived objects of signification;
(quote indicator)
hatred {GD:297}the conceptualized signified object

Tenses: future, present, past, imperative 439


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

l*n-a- l(-bn-zh·-d-[e- el]-R#-[r(n-a(-


13809 13821 13833

iti wage-earners (this may refer to paid soldiers) {C}para-bh›va


quote indicator: thus other thing; other-being
l(e- 13822

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

leave that alone


dË([- Ë([- dË([- Ë([-
l(]-]n- 13824
spoke thus: other-entity emptiness (emptiness of other
entities)
---l*n-dX- 13811
{C}›ruhitva
el]-R#-Nød( n-W#n-dXr^ -d- 13835

{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

dl(]! l(]! dl(][! l(][! [conditions]{BJ 33.2}


{C}sa˙jñaka {MSA}›rÒ˜ha
el]-R#-[(]- 13836

quote indicator: thus mount; ride {T}


{C}what is called; one acts as; one speaks of {MSA}par›rtha
ele- 13826

others' welfare {T}


l*n-dX-d- 13813

ele zu(e dle l(e


el]-R#-[(]-N´d&ç -a-s$]-n$f-h·en-a- 13837

iti; {C,MSA,MV}›khya {MSA}(e.g.: {MSA}(upa Ωdh›): upadh›ya; {MV}(vy-ava


pratibimb›khya); {C}k›ra; {MV 1.7}ucyate; Ωsth›): vyavasth›pyate
{MV 3.22abc v}jñeya˙; {MSA}'di zhes bya ba dN´d&ç - N´d&ç - dN´d&ç n- N´d&ç n-
posit; establish
= eva˙ n›m› {MSA}par›rtha-pratipatti-sa˙patti
quote indicator: thus
ele-a- 13827
marvel of accomplishing others' welfare {T}
{C}proclaimed; syllable; with (great) effort;
thus it is said; said to be; styled thus
el]-R#-[(]-[^- 13838
{L}sth›panıya
posit; establish; established
l*n-dX-dz#-sXc# - 13814

{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

{C}apara; {MSA}parakıya; {MV}anyatva {MSA}para-k›rya-sva-k›ryatva


another others' welfare is one's own welfare {T}
{MV 1.7}ucyate; {MV 3.22abc v}jñeya˙
{C}the other; foreign; beyond; further;
quote indicator: thus
el]-R#-[(]-sXc# - 13840

supreme; outshines them all; utmost; any other;


l*n-dXc- 13816
this side; later; this; the second; {GD:515} other {MSA}par›rtham
(as opposed to self, dngos) for the sake of others
quote indicator: thus
el]-Nœ-*≈ 13829

el]-R#-[}r# -zu(e-a- 13841

l*n-zdXr^ -dz#-sXc# - 13817

production from other {C}para-pra˚eyo


zdX^r- zdX^r- dX^r- dX^r-
el]-er-xr-c$r-d-[r-el]-er-xr-c$r-d- {C}can be misled by others
13830

{MSA}vacan›t
el]-R#-[}r# -f#-zu(e- 13842

because it says “...” {T} {C}anyatar›nyataram


{C}from one to the other; one or the other; one {C}apara-pra˚eya
l*n-f#r-[^- 13818

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}reckoned as; be called


el]-R#-[}r# -f#-zu(e-a- 13843

{C}para-pratyaya-g›mitva
l*n-;*c-a- 13819

{C}the fact that he goes for help to outsiders {C}apara-pra˚eyat›; {MSA}aparapratyaya

el]-R#-‰X[^ - {C}a state where he cannot be led astray by


13832
quote indicator
others
l(- 13820

{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

Tenses: future, present, past, imperative 440


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

el]-R#-e[fn- el]-R#-el#- el]-zR^c-


13845 13856 13865

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

advice/instruction/counsel/preceptual changeable [mental] factor; changing;


instruction/advisory speech/exhortation for {MSA}avam›na-k›mat›; changing into something else
others; another's advice... {MSA}avam›n›bhil›˝a
asserted as supreme by others ? {T}
[dX*-d! 1 ei#[! 2 zR([-a! 3 Ø(e-a! 4
el]-R#-z[^-b*n-[r-dCv-d- 13846

[aX([-a!
el]-R#n-[}r# -v-Nƒ-# zu(e-a- 13858

{MSA}parasa˙jñ›pagama Divisions: (1) sleep (middha); (2) contrition


free from the conceptions of others {C}apara-pra˚eyat› (kauk¸tya); (3) investigation (vitarka); (4)
{C}a state where he cannot be led astray by analysis (vic›ra)
el]-R#-N“e^ -dN®v-Nœ-*≈ dn-b#]-o^-zu#en- 13847

others Comment: Changeable mental factors are one


Check entry: is smi correct or of six main groupings of mental factors
{MSA}para-du¯khotp›dane 'tibhıru¯
(sems byung, caitta): (1) five omnipresent
very afraid due to the arising of suffering in should it be las mi?? similar entry
(kun 'gro, sarvatraga) mental factors; (2) five
others above—record # 223 {T} determining (yul nges, vi˝aya-pratiniyama)
el]-R#-’f-ac-c#e-a- 13848
mental factors; (3) eleven virtuous (dge ba,
el]-R#n-e]([-a-dX-* d- 13859

kuŸala) mental factors; (4) six root afflictions


para-vijñapti {C}paropakram›˚i (rtsa nyon, mÒla-kleŸa); (5) twenty secondary
other-cognition harmed by others afflictions (nye nyong, upakleŸa); and (6)

el]-Ë*n-n$-zj‹]-an-[ez-d- 13866

el]-R#-sXc# - {C}as a result of hostile interferences from the


13849

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#-sXe( n-n$]-zdX]# - joy through taking care of others {T}


13850

el]-R#n-dXn- 13860

el]-Ø*]-t]- 13867

[dX^r- zdX#]- sX^r- sX^rn- {MSA}anya-k›rita


{MSA}para-pak˝a-dÒ˝a˚a done by others {MSA}par›Ÿraya
disbelieve the other position {T} having another basis
el]-eCen- 13861

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

other-powered nature el]-Nø(r-Øe-dØ]-ex$r-[}^r-p*c-;$e-


parasiddh›num›na
el]-R#-[dr-e#-r(-d(-i#[- 13852
[it is] an emptiness of the other — permanent,
other-approved inference; other-renowned stable, eternal, and everlasting
{MSA}paratantra-svabh›va; {MSA}paratantra inference
el]-[---zeC-( 13869
… svabh›va
el]-eCen-W#-Øen- 13863

entityness of the other-powered (nature)


{C}antara-gati
parasiddhaliºga
el]-R#-[dr-e#-fh]-i#[- 13853
{C}which goes to any
other-approved reason; other-renowned
el]-[e- 13870
{MSA}paratantra-lak˝a˚a; reason
{MSA}paratantrasya lak˝a˚a˙
el]-eCen-W#-N∂c(≈ -d- 13864

other-powered character others{LG}


one of the three characters in the Mind-Only
el]-[e-]-c*- 13871

(sems tsam, citta-m›tra) system; the others


N∂≈c- N∂≈(c- N∂≈c[- N∂≈(c[-
are: the imputational character (kun brtags parasiddhaprayoga
if others say: {BJ 36.2}
kyi mtshan nyid, parikalpita-lak˝a˚a); and the other-approved/established/renowned syllogism
el]-[e-v-]#-;n-dX]# -a- 13872
thoroughly established character (yongs su
grub pa'i mtshan nyid, parini˝panna-lak˝a˚a)
{MSA}pare˝›m bhojana˙ dadat
el]-R#-[dr-]#-x(rn-n$-b*n-ac-dX-d-[r-Når-d- 13854
give nourishment to others {T}

el]-[e-v-N∂]#≈ -a- 13873


Når- Nå(r- Nårn- Nå(rn-
{MV}paratantrasya parijñ›ne prah›˚e ca {MV}parebhyo d›na˙
other-powered [natures] should be known and
giving to others {T}
abandonned {T}
el]-[^- 13874

el]-R#-N∂]#≈ -a-v-n(en-a- 13855

{C,MV}anyath›; {MSA}amutra; {MV}apara˙


{MV}parad›n›di puna¯; {MV}anyatra; {MV}nati(?)
giving to others, etc. otherwise

Tenses: future, present, past, imperative 441


TIBETAN-SANSKRIT-ENGLISH DICTIONARY

el]-[^-R^c-a- el]-zsCv^ -[dr-dX[* - el]-Nƒ[( -a-


13875 13889 13901

{MSA}par›v¸tti; {MSA}vik›ra para-nirmita-vaŸavartin {C}para-pa˙san›; {C}para-pa˙sanat›


change; transform; become other Land of Controlling Others' Emanati

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