Property:Gloss-term
From Buddha-Nature
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mnyam pa nyid;equality;equality +
'jug pa;access;access +
mthun phyogs;conducive factor;conducive factor +
shes sgrib;cognitive obscuration;cognitive obscuration +
nges 'byung;definitive emergence,deliverance;definitive emergence,deliverance;niryāṇa +
sgrub pa,'jug pa;practice;practice +
g.yeng ba;distraction;distraction +
shes rab;insight;insight +
mnyam gzhag;meditative equipoise;meditative equipoise +
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bde bzhin gshegs pa;བདེ་བཞིན་གཤེགས་པ་;tathāgata;Literally, "the one gone to suchness," an epithet for the historical Buddha, or, as in this text, in general for the state of buddhahood. +
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mngon shes;མངོན་ཤེས་;supernatural knowledge;supernatural knowledge;abhijñā;Extraordinary, direct knowledge gained as a result of the practice of concentration. The five types of supernatural knowledge are: (1) divine eye, seeing others' karmic destinations;(2) divine ear, hearing divine and human sounds from near and far;(3) knowledge of the minds of others, knowing the mental states of others;(4) recollection of past lives, knowing one's own previous lives;and (5) miraculous powers, such as the ability to multiply one's body, passing through solid objects, and so forth. To this list a sixth type of knowledge is added: knowledge of the exhaustion of outflows or afflictions. This knowledge is based on the practice of insight and is only possessed by buddhas. +
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phags pa;ཕགས་པ་;noble;noble;ārya definition=The exalted state of those who have gained direct insight into ultimate reality and thereby have removed the afflictions obstructing liberation. ''Noble bodhisattvas'' are those bodhisattvas on the ''bhūmis'',from the path of seeing onwards. The four so-called '' "noble truths" '' are actually the "truths of the noble ones," since for those who have gained direct insight into reality,suffering,origin,cessation,and path are realities. +
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chos nyid;ཆོས་ཉིད་;dharmatā;The true nature of things, a synonym for ultimate reality and emptiness. +
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buddha-nature;buddha-nature;The potential for perfect awakening. According to Rongtön, and following the exposition of Ngog Loden Sherab, three types of buddha-nature can be distinguished: ''causal buddha-nature'', which is the spiritual potential present in all beings;''natural buddha-nature'', equated with suchness;and ''resultant buddha-nature'', which is the dharmakāya or resultant state of perfect awakening. See the introduction and the commentary on RGV 1.27-28 for a discussion. +
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mthong lam;མཐོང་ལམ་;path of seeing;path of seeing;darśana-mārga;The third of the five stages of the path to awakening. This path consists of the direct, nohconceptual realisation ofemptiness and the accomplishment of the seven limbs of awakening. On this stage, the veil of afflictions is removed and one reaches the first bodhisattva ground (''bhūmi, sa''), thus becoming an ārya. +
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bdag med;བདག་མེད་;no-self;no-self;anātman;also selflessness.</br> The absence of an inherent identity. Two types of no-self or selflessness are distinguished: the selflessness of the individual (''pudgala-nairātmya'', ''gang zag gi bdag med'') and the lack of inherent identity in phenomena (''dharma-nairātmya'', ''chos kyi bdag med''). The focus on the paths of the śrāvakas and pratyekabuddhas is the realisation that an individual is composed of nothing but the five skandhas—which are momentary processes—and lacks a self, that is, a permanent, independent, and unitary identity. Bodhisattvas further realise that all phenomena without exception are devoid of inherent identity. The inseparable qualities the tathāgatagarba is endowed with are precisely these two types of selflessness. +
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nyon mongs pa;ཉོན་མོངས་པ་;mental afflictions;mental afflictions;kleśa;Mental events that disrupt the mind's natural peace, causing unrest and preventing it from seeing ultimate reality. The ''Abhidharmakośa'' lists six root afflictions (desire, hatred, ignorance, pride, doubt, and wrong views) and twenty secondary afflictions derived from these six. +
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dgra bcom pa;དགྲ་བཅོམ་པ་;arhat;arhat;An individual who has attained liberation from samsara by eliminating the veil of mental afflictions from the mind stream. Having attained the fruition of the vehicle of śrāvakas, arhats are no longer propelled into a new samsaric existence after death. Since the realisation of fully awakened buddhas and bodhisattvas on the stages of awakening (''bhūmi'') includes this attainment, they are also referred to as arhats. (The Tibetan rendering of the term, ''dgra bcom pa'', literally means ''foe destroyer''.) +
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rigs;རིགས་;gotra;A synonym for what Rongtön calls ''causal buddha-nature'', the potential for awakening present in all beings. It comprises two aspects: the mind's cognitive aspect and its ultimate nature or emptiness. Two types of gotra are distinguished in this text: the gotra naturally present in all beings (''prakṛtiṣṭha'') and the gotra developed in those who are actively engaged in the path (''samudānīta''). +
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byang chub sems dpa;བྱང་ཆུབ་སེམས་དཔ་;bodhisattva;An individual who has made the resolve to attain the perfect awakening of a buddha for the benefit of all beings and follows the Mahāyāna path for that purpose. +
