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sahaja (/sahajāta);Conascent, born together.
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The fact/principle of pratītya-samutpāda, one of the nine unconditioned dharma-s of some schools.
pratītya-samutpādatva;The fact/principle of pratītya-samutpāda, one of the nine unconditioned dharma-s of some schools.
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Recollection of the Buddha, a meditation on the Buddha’s perfected virtues.
buddhānusmṛti;Recollection of the Buddha, a meditation on the Buddha’s perfected virtues.
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Counteragent that effects the maintenance of the abandonment so obtained
ādhāra-pratipakṣa;Counteragent that effects the maintenance of the abandonment so obtained
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Proper vigor.One aspect of the āryāṣṭāṅgika-mārga.
saṃyag-vyāyāma;Proper vigor.One aspect of the āryāṣṭāṅgika-mārga.
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upapadya-vedanīya-karma;Karma experiencible in the next life.
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Production-characteristic, a viprayukta-saṃskāra-dharma that causes the arising of a conditioned dharma. —►saṃskṛta-lakṣaṇa.
jāti-lakṣaṇa;Production-characteristic, a viprayukta-saṃskāra-dharma that causes the arising of a conditioned dharma. —►saṃskṛta-lakṣaṇa.
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A transgression that is in terms of prohibition.
pratikṣepaṇa-sāvadya;A transgression that is in terms of prohibition.
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'Contemplation-factors,. There are five:(1) vitarka,(2) vicāra, (3 ) prīti, (4) sukha, (5) cittaikāgratā. The first dhyāna has all 5; second,(3)-(5); third, (4) and (5); fourth, only (5).
dhyānāṅga;'Contemplation-factors,. There are five:(1) vitarka,(2) vicāra, (3 ) prīti, (4) sukha, (5) cittaikāgratā. The first dhyāna has all 5;second,(3)-(5); third, (4) and (5);fourth, only (5).
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Western masters, the Sarvāstivāda masters living west (around the Gandhāra region) of Kaśmīra.
pāścātya;Western masters, the Sarvāstivāda masters living west (around the Gandhāra region) of Kaśmīra.
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Immateriality. It also stands for the ārūpya-dhātu.
ārūpya;Immateriality. It also stands for the ārūpya-dhātu.
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A certain type of knowledge acquired by beings by virtue of being born in a particular gati. E.g., hell beings possess by birth the paracitta-jñana. For humans, this knowlege has to be acquired through cultivation.
upapatti-sthāna-pratilambhikā jñāna/prajñā
upapatti-sthāna-pratilambhikā jñāna/prajñā;A certain type of knowledge acquired by beings by virtue of being born in a particular gati. E.g., hell beings possess by birth the paracitta-jñana. For humans, this knowlege has to be acquired through cultivation.
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‘Homogeneous cause’. One of the six causes; it yields an effect which is similar in moral species. —►svaphala-nirvartana.
sabhāga-hetu;‘Homogeneous cause’. One of the six causes;it yields an effect which is similar in moral species. —►svaphala-nirvartana.
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vimokṣa-mārga;Path of liberation.(= vimukti-mārga).
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Counteractive effect by way of confession, etc.
pratideśan' ādi-pratipakṣaḥ;Counteractive effect by way of confession, etc.
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The mundane path of cultivation. The Sarvāstivāda holds that a prthagjana can also abandon defilements, albeit not absolutely. He does so through the mundane path of cultivation, developing disgust towards a lower stage by contemplatting on its being audārika, sthulabhittaka and duhkhila, and delight in a higher state by contemplating it as being śānta, pramta and nihsarana.
laukika-bhāvānā-mārga;The mundane path of cultivation. The Sarvāstivāda holds that a prthagjana can also abandon defilements, albeit not absolutely. He does so through the mundane path of cultivation, developing disgust towards a lower stage by contemplatting on its being audārika, sthulabhittaka and duhkhila, and delight in a higher state by contemplating it as being śānta, pramta and nihsarana.
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Conjoined cause; one of six hetu-s. The citta-caitta-s, when arising together, are conjoined causes. — hetu; ek'ālambanakrtya.
saṃprayuktaka-hetu;Conjoined cause;one of six hetu-s. The citta-caitta-s, when arising together, are conjoined causes. — hetu;ek'ālambanakrtya.
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Entrance, abode: a unique cognitive species. There are 12; the 6 internal faculties (from cakṣus to manas) and the 6 corresponding object-domains (from rūpa to dharma).
āyatana;Entrance, abode: a unique cognitive species. There are 12;the 6 internal faculties (from cakṣus to manas) and the 6 corresponding object-domains (from rūpa to dharma).
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(Defilements) which take objects pertaining to other spheres (than that to which it belongs).
visabhāga-dhātv-ālambana;(Defilements) which take objects pertaining to other spheres (than that to which it belongs).
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kāyacitta-avasthāviśeṣa;A distinctive psychophysical state.
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Discrimination in the form of examination.
abhinirūpaṇā-vikalpa;Discrimination in the form of examination.
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That which pertains to (/belongs) to Self (ātman).
ātmīya;That which pertains to (/belongs) to Self (ātman).
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avinā-bhāva;Being not mutually separated.
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(The 10) ‘skillful paths of karma’; the opposite of the akuśala-karmapatha.
kuśala-karmapatha;(The 10) ‘skillful paths of karma’;the opposite of the akuśala-karmapatha.
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‘Breathing out’,inspirational verses said to be uttered spontaneously by the Buddha, one of the dvādaśāṅga-dharma-pravacana.
udāna;‘Breathing out’,inspirational verses said to be uttered spontaneously by the Buddha, one of the dvādaśāṅga-dharma-pravacana.
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duḥkhatā;The fact of unsatisfactoriness.
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Element (also explained as "source of origin”);sphere.
dhātu;Element (also explained as "source of origin”);sphere.
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Enlightnment, awakening. According to the Abhidharmikas, it comprises kṣaya- and anutpāda-jñāna.
bodhi;Enlightnment, awakening. According to the Abhidharmikas, it comprises kṣaya- and anutpāda-jñāna.
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‘Stream-discordant’,one who has planted the skilful roots of mokṣa-bhāgīya. Stream (srotas) refers to saṃsāra.
prati-srota;‘Stream-discordant’,one who has planted the skilful roots of mokṣa-bhāgīya. Stream (srotas) refers to saṃsāra.
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saṃvara-karma;Restraint qua (avijñapti) karma.
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(Consciousness) having no cognitive object.
anālambana;(Consciousness) having no cognitive object.
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‘Manly/virile fruit,the fruit for the sahabhū-hetu and saṃprayukta- hetu. However, since puruṣa-kāra refers to the efficacy of a dharma in a very general sense, the fruit of any hetu could also be called a "manly fruit .
puruṣakāra-phala;‘Manly/virile fruit,the fruit for the sahabhū-hetu and saṃprayukta- hetu. However, since puruṣa-kāra refers to the efficacy of a dharma in a very general sense, the fruit of any hetu could also be called a "manly fruit .
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1 .Endurance, tolerance, patience. 2. Receptivity, which is a from of prajñā. Two major meanings: (i) The cognitive ability to fully accept a truth/doctrine in advance, even before one has actually acquired the jñāna proper of that truth/doctrine. It is the moment immediately preceding that jñāna. (ii) The third spiritual attainment in the prayoga stage known as the four nirvedha-bhāgīya-s.
kṣānti;1 .Endurance, tolerance, patience. 2. Receptivity, which is a from of prajñā. Two major meanings: (i) The cognitive ability to fully accept a truth/doctrine in advance, even before one has actually acquired the jñāna proper of that truth/doctrine. It is the moment immediately preceding that jñāna. (ii) The third spiritual attainment in the prayoga stage known as the four nirvedha-bhāgīya-s.
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Coming into direct presence, becoming face-to-face.
saṃmukhībhāva;Coming into direct presence, becoming face-to-face.
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‘Warmed-up’,‘warmth,. This is the first attainment in the nirvedha -bhāgīya of the prayoga stage. It is sometimes also given as ūṣman.
uṣmagata;‘Warmed-up’,‘warmth,. This is the first attainment in the nirvedha -bhāgīya of the prayoga stage. It is sometimes also given as ūṣman.
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The conditioning force of the vital faculty.
jīvitendriya-saṃskāra;The conditioning force of the vital faculty.
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The disciplinary teachings of the Buddha.
vinaya;The disciplinary teachings of the Buddha.
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dṛṣṭi-prāpta;One who has attained through views.
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Hindrance of liberation. To attain perfect liberation, an arhat must overcome this hindrance besides the kleśāvarana. There are different opinions among the Abhidharma masters: some say this is the samāpatty-āvarana; others say it is the aklista-ajñāna. ubhayabhāga-vimukta.
vimokṣāvaraṇa;Hindrance of liberation. To attain perfect liberation, an arhat must overcome this hindrance besides the kleśāvarana. There are different opinions among the Abhidharma masters: some say this is the samāpatty-āvarana;others say it is the aklista-ajñāna. ubhayabhāga-vimukta.
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Supramundane knowledge. The outflow-free knowledge acquired by an ārya in the process of direct realization.
lokottara-jñāna;Supramundane knowledge. The outflow-free knowledge acquired by an ārya in the process of direct realization.
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ayoniśo manaskāra;Improper mental application.
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The worldly supreme dharma. The fourth nirvedhabhāgīya-s belonging to the prayoga stage immediately after which one enters into the darśana-marga.
laukikāgra-dharma;The worldly supreme dharma. The fourth nirvedhabhāgīya-s belonging to the prayoga stage immediately after which one enters into the darśana-marga.
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Pollution, the process of defiling; opposite to vyavadāna.
saṃkleśa;Pollution, the process of defiling;opposite to vyavadāna.
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A transgression which is an offence in its intrinsic nature; e.g., killing.
prakṛti-sāvadya;A transgression which is an offence in its intrinsic nature;e.g., killing.
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‘Trace’,perfuming. Saṃghabhadra explains that this is a designation (not a real entity) for a mental state conditioned by the aklita-ajñāna. The Buddha is free from this because he does not have the aklista-ajñāna.
vāsanā;‘Trace’,perfuming. Saṃghabhadra explains that this is a designation (not a real entity) for a mental state conditioned by the aklita-ajñāna. The Buddha is free from this because he does not have the aklista-ajñāna.
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One who has exhausted the outflows, an epithet for an arhat.
kṣīna-āsrava;One who has exhausted the outflows, an epithet for an arhat.
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Envelopment. For the Sautrāntika and some other schools, this represents the manifested (as opposed to latent) defilement.—►anuśaya
paryavasthāna;Envelopment. For the Sautrāntika and some other schools, this represents the manifested (as opposed to latent) defilement.—►anuśaya
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Defiled ignorance. This is ignorance connected with defilement. It is overcome in the arhat and the pratyeka-buddha as well as the samyak-sambuddha.
kliṣṭa-ajñāna;Defiled ignorance. This is ignorance connected with defilement. It is overcome in the arhat and the pratyeka-buddha as well as the samyak-sambuddha.
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‘Name-and-form,the pycho-physical complex of a sentient.
nāma-rūpa;‘Name-and-form,the pycho-physical complex of a sentient.
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pratiniyama-hetu;Distinguishing/specifying cause.
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The knowledge of the destruction of the outflows.
āsravakṣaya-jñāna;The knowledge of the destruction of the outflows.
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(The vipāka-hetu is so designated on account of its) 'projecting a fruit which is different [in moral nature]’
visadṛśaphal'ākṣepakatva;(The vipāka-hetu is so designated on account of its) 'projecting a fruit which is different [in moral nature]’
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The thought with which one makes the vow of undertaking.
abhyupagama-citta;The thought with which one makes the vow of undertaking.
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Source,origin,cause,production.As one of the ākāra of samudaya-satya, it means production or successive causation.
prabhava;Source,origin,cause,production.As one of the ākāra of samudaya-satya, it means production or successive causation.
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Three Baskets; the three collections of the Buddha’s teachings: sūtra, vinaya, abhidharma.
tripiṭaka;Three Baskets;the three collections of the Buddha’s teachings: sūtra, vinaya, abhidharma.
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aśubha-bhāvanā;Contemplation on the impure.
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‘Matter acompanying (/operating together with) thought’;i.e., the avijñapti.
citta-anuvartaka-rūpa;‘Matter acompanying (/operating together with) thought’;i.e., the avijñapti.
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Dharma-s conducive to Enlightenment. There are 37: four smṛtyupasthāna-s, four samyak pradhāna-s, four rddhipāda-s, five indriya-s, five bala-s, seven bodhyañga-s, eight āryāṣṭāṅgika-mārga-s.
bodhipakṣya-dharma;Dharma-s conducive to Enlightenment. There are 37: four smṛtyupasthāna-s, four samyak pradhāna-s, four rddhipāda-s, five indriya-s, five bala-s, seven bodhyañga-s, eight āryāṣṭāṅgika-mārga-s.
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‘supported’,as opposed to the support (āśraya). E.g., the Great Elements are the āśmya-s and the derived matters are āśrita.
āśrita;‘supported’,as opposed to the support (āśraya). E.g., the Great Elements are the āśmya-s and the derived matters are āśrita.
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The syllable-group, one of the viprayukta-saṃskāras.
vyañjana-kāya;The syllable-group, one of the viprayukta-saṃskāras.
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One who ‘has transcended mental application/effort’, i.e., one who has attained perfect mastery (in a practice), beyond the stages of a beginner (ādikarmika) and an adept (kṛta-parijaya).
atikrānta-manaskāra;One who ‘has transcended mental application/effort’, i.e., one who has attained perfect mastery (in a practice), beyond the stages of a beginner (ādikarmika) and an adept (kṛta-parijaya).
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The act of adherence and growth (of a proclivity/defilement).
anuśayana;The act of adherence and growth (of a proclivity/defilement).
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Trainee; referring to the ārya-s who are not artha-s; pertaining to the trainee.
śaikṣa;Trainee;referring to the ārya-s who are not artha-s;pertaining to the trainee.
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sva-saṃvedana;Reflexive knowledge/awareness.
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Saṃyaktva-niyamavakrānti;Same as samyaktva-niyāma-avakramaṇa.
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Projecting karma (as opposed to paripūraka-karma); karma responsible for determining the specific type of sentient existence into which one is reborn.
ākṣepaka-karma;Projecting karma (as opposed to paripūraka-karma);karma responsible for determining the specific type of sentient existence into which one is reborn.
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Unpleasant; painful; unsatisfactory; pain; unsatisfactoriness.
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mūla-lakṣaṇa;The (four) primary characteristics.
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ārūpyāvacara-pratisaṃyukta;Same as ārūpya-dhātu-pratisaṃyukta.
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'Doubly liberated'. An arhat is so called when he overcomes both the kleśāvarana and vimoksāvarana. Besides being prajñā-vimukta, he is also freed from all the hindrances to meditative attainments.
ubhayabhāga-vimukta;'Doubly liberated'. An arhat is so called when he overcomes both the kleśāvarana and vimoksāvarana. Besides being prajñā-vimukta, he is also freed from all the hindrances to meditative attainments.
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Pertaining to deportment: walking, standing, sitting and lying down.
airyāpathika;Pertaining to deportment: walking, standing, sitting and lying down.
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Excellent, wonderful. Also, one of the 14 synonyms for pratisaṃkhyā-nirodha in the MVŚ.
praṇīta;Excellent, wonderful. Also, one of the 14 synonyms for pratisaṃkhyā-nirodha in the MVŚ.
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Ideationlessness, one of the viprayukta-saṃskāra-s.
āsamjñika;Ideationlessness, one of the viprayukta-saṃskāra-s.
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viśeṣa-mārga;Path of advance/distinction.
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'Direct Perception supported by an indriya'. Same as indriya-pratyakṣa.
indriyāśrita-pratyakṣa;'Direct Perception supported by an indriya'. Same as indriya-pratyakṣa.
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One of the dvādaśāṅga-dharma-pravacana. It is in the form of a simile or story clarifying or demonstrating the truth of a certain doctrinal point.
avadāna;One of the dvādaśāṅga-dharma-pravacana. It is in the form of a simile or story clarifying or demonstrating the truth of a certain doctrinal point.
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Matter subsumed under the dharmāyatana. This refers specifically to the avijñapti-rūpa.
dharmāyatana-saṃgṛhīta-rūpa;Matter subsumed under the dharmāyatana. This refers specifically to the avijñapti-rūpa.
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(A defilement) ‘abandoned completely/absolutely’ will not arise any more.
atyantaṃ prahīṇa;(A defilement) ‘abandoned completely/absolutely’ will not arise any more.
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Cognitive object, a dharma capable of generating a cognition of itself.
ālambana;Cognitive object, a dharma capable of generating a cognition of itself.
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‘Fundamental dhyāna’. There are four: prathama-dhyāna, dvifīya-dhyāna, tṛtīya-dhyāna, caturtha-dhyāna. —► dhyāna, dhyānāṅga.
mūla-dhyāna;‘Fundamental dhyāna’. There are four: prathama-dhyāna, dvifīya-dhyāna, tṛtīya-dhyāna, caturtha-dhyāna. —► dhyāna, dhyānāṅga.
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sattvākhya;Pertaining to sentient beings.
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(1)A discourse by the Buddha. (2) A concise discourse; the first of the dvādaśāńga- dharma-pravacana •
sūtra;(1)A discourse by the Buddha. (2) A concise discourse;the first of the dvādaśāńga- dharma-pravacana •
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The fivefold sameness or equality the fulfilment of which two mental factors are said to be conjoined (saṃprayukta):1.āśraya-samatā, 2. ālambana-samatā, 3. ākāra-samatā,4. kāla-samatā, 5. dravya-samatā.
pañca samatā;The fivefold sameness or equality the fulfilment of which two mental factors are said to be conjoined (saṃprayukta):1.āśraya-samatā, 2. ālambana-samatā, 3. ākāra-samatā,4. kāla-samatā, 5. dravya-samatā.
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‘Deterioration-deterioration’,one of the four anulakṣaṇa-s. Its function is to cause the deterioration of jarā.
jarā-jarā;‘Deterioration-deterioration’,one of the four anulakṣaṇa-s. Its function is to cause the deterioration of jarā.
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The tortoise’s hair,a simile for something absolutely non-existent.
kaurmasya roman;The tortoise’s hair,a simile for something absolutely non-existent.
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Entering into saṃyaktva-nyāma; i.e.,attaining stream entry
saṃyaktva-niyāma-avakramaṇa;Entering into saṃyaktva-nyāma;i.e.,attaining stream entry
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Complete, final Nirvāṇa; i.e., the final passing away of an arhat or buddha.
parinirvāṇa;Complete, final Nirvāṇa;i.e., the final passing away of an arhat or buddha.
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Ignorance. There are two kinds: kliṣṭa and akliṣṭa
ajñāna;Ignorance. There are two kinds: kliṣṭa and akliṣṭa
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(A doctrine) whose meaning has been fully drawn out; explicit.—►neyārtha.
nītārtha;(A doctrine) whose meaning has been fully drawn out;explicit.—►neyārtha.
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Designation, concept, convention, teaching, arrangement.
prajñapti;Designation, concept, convention, teaching, arrangement.
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Knowledge of cessation, acquired in the process of abhisamaya.
nirodha-jñāna;Knowledge of cessation, acquired in the process of abhisamaya.
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‘Other-nature,as opposed to intrinsic (/self-)nature.-►svabhāva.
para-bhāva;‘Other-nature,as opposed to intrinsic (/self-)nature.-►svabhāva.
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The quality of a worldling; sometimes listed as a viprayukta-saṃskāra. According to the Sarvātivāda, it is the asamanvāgama of the ārya-dharma-s.
pṛthagjanatva;The quality of a worldling;sometimes listed as a viprayukta-saṃskāra. According to the Sarvātivāda, it is the asamanvāgama of the ārya-dharma-s.
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rūpāvacara-pratisaṃyukta;Pertaining to the fine material sphere.
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‘Designation/teaching,on karma’,name of a chapter in the Prajnapti-śāstra.
karma-prajñapti;‘Designation/teaching,on karma’,name of a chapter in the Prajnapti-śāstra.
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‘Substance-atom’,atom as a single entity in itself; e.g., a green colour atom.
dravya-paramāṇu;‘Substance-atom’,atom as a single entity in itself; e.g., a green colour atom.
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Proper effort. Same as samyag-vyāyāma.—► pradhāna
saṃyak-pradhāna;Proper effort. Same as samyag-vyāyāma.—► pradhāna
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Acquisition, a viprayukta-saṃskāra which links (establishes a relationship with) a dharma to a sentient being.
prāpti;Acquisition, a viprayukta-saṃskāra which links (establishes a relationship with) a dharma to a sentient being.
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Proper livelihood. One aspect of the āryāṣṭāṅgika-mārga.
saṃyag-ājīva;Proper livelihood. One aspect of the āryāṣṭāṅgika-mārga.
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Non-informative matter. This is a special type of rüpa which constitutes an avijñapti-karma. It is non-resistant and invisible, and comes into existence in dependence on the force of a cetanā, a vijñapti karma and a set of mahābhūta-s. It is a special type of upādāya-rūpa which is not comprised of paramāṇu-s.
avijñapti-rūpa;Non-informative matter. This is a special type of rüpa which constitutes an avijñapti-karma. It is non-resistant and invisible, and comes into existence in dependence on the force of a cetanā, a vijñapti karma and a set of mahābhūta-s. It is a special type of upādāya-rūpa which is not comprised of paramāṇu-s.
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Receptivity to the subsequent knowledge.
anvaya-jñāna-kṣānti;Receptivity to the subsequent knowledge.
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Saṅgha (/Saṃgha);The Buddhist monastic community.
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saṃudācāra;Manifestation, coming into play.
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Synonyms, alternatives, doctrinal perspective.
paryāya;Synonyms, alternatives, doctrinal perspective.
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buddhi;Intellect, perception, cognition.
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Liberated from all hindrances to meditative attainment.
sarnāpūtty-āvaraṇa-viTnuktū;Liberated from all hindrances to meditative attainment.
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srotaāpatti-phala;Fruit of stream entry.
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Attainment. In particular, it refers to the nine meditation attainment: four dhyāna-s pertaining to the rūpa-dhātu, four ārūpya samāpatti-s,and nirodha-samāpatti.
samāpatti;Attainment. In particular, it refers to the nine meditation attainment: four dhyāna-s pertaining to the rūpa-dhātu, four ārūpya samāpatti-s,and nirodha-samāpatti.
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‘Turning’,‘operating’;present, the present.
vartamāna;‘Turning’,‘operating’;present, the present.
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Noble truth of the path leading to the cessation of duḥkha.
mārga-satya;Noble truth of the path leading to the cessation of duḥkha.
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Defiled. This includes both what is akuśala and what is nivṛtāyākṛta.
kliṣṭa;Defiled. This includes both what is akuśala and what is nivṛtāyākṛta.
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Holding in mind (of a previously experienced object).
samanvāhāra;Holding in mind (of a previously experienced object).
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Phoneme; one of the conditioning disjoined from thought. —►viprayukta-saṃskāra.
akṣara;Phoneme;one of the conditioning disjoined from thought. —►viprayukta-saṃskāra.
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dṛṣṭa-dharma-phala;Fruit experienced in the present life.
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Deterioration-characteristic, a viprayukta-saṃskāra-dharma that causes the decay of a conditioned dharma. —►samskrta-laksana.
jarā-laksaṇa;Deterioration-characteristic, a viprayukta-saṃskāra-dharma that causes the decay of a conditioned dharma. —►samskrta-laksana.
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Great Compassion. Its svabhāva is prajña.
mahā-karunā;Great Compassion. Its svabhāva is prajña.
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dharma-sabhāgatā;Homogeneity among dharma-s.
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Neighbouring. In the context of meditation,this refers to the stage neighbouring a meditational attainment. —►samāpatti.
sāmantaka;Neighbouring. In the context of meditation,this refers to the stage neighbouring a meditational attainment. —►samāpatti.
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Of the nature of being an emanation (nisyanda). One of the doctrinal perspectives in Abhidharma analysis: dharma-s are divisible as those which are naihsyandika (e.g. cite) and which are not (e.g., kāyá).
naiḥṣyandika;Of the nature of being an emanation (nisyanda). One of the doctrinal perspectives in Abhidharma analysis: dharma-s are divisible as those which are naihsyandika (e.g. cite) and which are not (e.g., kāyá).
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Unhindered knowledge. —► dharma-pratisaṃvid.
pratisaṃvid;Unhindered knowledge. —► dharma-pratisaṃvid.
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cetayitvā-karma;Karma subsequent to willing.
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Direct perception qua experience, one of three types of direct perception. —►pratyakṣa.
anubhava-pratyakṣa;Direct perception qua experience, one of three types of direct perception. —►pratyakṣa.
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Specific characteristic (unique to a dharma). This is divisible into dravya- svalakṣaṇa and āyatana-svalakṣaṇa.
svalakṣaṇa;Specific characteristic (unique to a dharma). This is divisible into dravya- svalakṣaṇa and āyatana-svalakṣaṇa.
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'Factors of Stream-entry’. There are 4: drawing near to the True Men, listening to the True Dharma, proper contemplation and the practice of the Dharma and what accords with the Dharma. They are called its factors, being conducive to its attainment.
srota-āpatty-aṅga;'Factors of Stream-entry’. There are 4: drawing near to the True Men, listening to the True Dharma, proper contemplation and the practice of the Dharma and what accords with the Dharma. They are called its factors, being conducive to its attainment.
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A view grasping the two extremes: existence, non-existence.
antagrāha-drṣṭi;A view grasping the two extremes: existence, non-existence.
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Intrinsic characteristic of a single, unique species of dharma, such as rūpa as distinct from vedanā,etc.
āyatana-svalakṣaṇa;Intrinsic characteristic of a single, unique species of dharma, such as rūpa as distinct from vedanā,etc.
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saddharma;The True Doctrine (of the Buddha).
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Knowledge of the origin (of duḥkha), acquired in the process of abhisaṃaya.
samudaya-jñāna;Knowledge of the origin (of duḥkha), acquired in the process of abhisaṃaya.
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The (universal) nature of the ārya-mārga; one of the unconditioned dharma-s of some schools.
ārya-mārgatva;The (universal) nature of the ārya-mārga;one of the unconditioned dharma-s of some schools.
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Soulnessness, the fact of there being no Self; non-substainality
nairātmya;Soulnessness, the fact of there being no Self;non-substainality
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(Consciousness) taking a non-existent object.
asad-ālambana;(Consciousness) taking a non-existent object.
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The essence of being a ‘graspable/object’
grāhyatā;The essence of being a ‘graspable/object’
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Ignorance, nescience. It is notjust the absence of vidyā, but a real existent functioning as positive force causing the non-cognizance. It operates in two modes: as saṃprayuktā avidyā and āveṇikī avidyā.
avidyā;Ignorance, nescience. It is notjust the absence of vidyā, but a real existent functioning as positive force causing the non-cognizance. It operates in two modes: as saṃprayuktā avidyā and āveṇikī avidyā.
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Sphere of Nirvāṇa with a remnant of substatum.
sopadhiśeṣa-nirvāṇa-dhātu;Sphere of Nirvāṇa with a remnant of substatum.
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Of the nature of being capable of penetrating the state of an arhat.
prativedhanā-dharman;Of the nature of being capable of penetrating the state of an arhat.
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vikalpa;Discrimination, conceptualization.
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Speech such as announcement made during an ecclesiastical proceeding in a Saṅgha meeting.
karma-vācanā;Speech such as announcement made during an ecclesiastical proceeding in a Saṅgha meeting.
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aparijñāta;Have not been completely known.
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‘Brahma-faring’,the spiritual life; a life of celibacy.
brahma-carya;‘Brahma-faring’,the spiritual life;a life of celibacy.
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dyotita;Illuminated, elucidated, clearly shown.
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Well practiced, cultivated and repeatedly done.
āsevita-bhāvita-bahulīkṛta;Well practiced, cultivated and repeatedly done.
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(Defilements) abandonable by insight into unsatisfactoriness.
duḥkha-darśana-heya;(Defilements) abandonable by insight into unsatisfactoriness.
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Summits, the second stage of the nirvedha-bhāgīya.
mūrdhan;Summits, the second stage of the nirvedha-bhāgīya.
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Material, having a particular form or figure.
rūpin;Material, having a particular form or figure.
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samudaya-satya;Noble truth of the Origin (of duḥkha).
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sa-dāha;Having the heat (of defilement).
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A school of the Vibhajyavāda lineage. They differ from other Vibhajyavādins in conceding that past karma-s which have not given fruits are existent. —►adatta-phala.
Kāśyapīya;A school of the Vibhajyavāda lineage. They differ from other Vibhajyavādins in conceding that past karma-s which have not given fruits are existent. —►adatta-phala.
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'Abhisamaya quaeffecf.MVŚ, 16b-c: Abhisamaya is the penetration (*prativedhanā) into the ālambana-s; this is abhisamaya qua jñāna. Accomplishing the task is the abhisamaya qua effect; it is the abandonment of defilements. Abhisamaya is jñāna-parijñā; the accomplishing of a task (= kārya-abhisamayá) is prahāṇa-parijñā. Further, abhisamaya is achieved through the ānantarya-mārga; the accomplishment of the task is achieved through the vimukti-mārga.
kārya-abhisamaya;'Abhisamaya quaeffecf.MVŚ, 16b-c: Abhisamaya is the penetration (*prativedhanā) into the ālambana-s;this is abhisamaya qua jñāna. Accomplishing the task is the abhisamaya qua effect;it is the abandonment of defilements. Abhisamaya is jñāna-parijñā;the accomplishing of a task (= kārya-abhisamayá) is prahāṇa-parijñā. Further, abhisamaya is achieved through the ānantarya-mārga;the accomplishment of the task is achieved through the vimukti-mārga.
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The state of cause-effect, causal relationship.
hetu-phala-bhāva;The state of cause-effect, causal relationship.
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mithyā-ākāra;False mode of understanding.
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visaṃyoga;‘Disjunction (from a defilement)'
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'Sharp faculty’;in contrast to a mṛdvindriya.
tīkṣṇendriya;'Sharp faculty’;in contrast to a mṛdvindriya.
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'Fruit of (pre)dominance': this is the fruit of the kāraṇa-hetu. The fruits of collective karma-s also come under this category.—►Karma
adhipati-phala;'Fruit of (pre)dominance': this is the fruit of the kāraṇa-hetu. The fruits of collective karma-s also come under this category.—►Karma
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One who holds that dharma-s exist for no more than one kṣaṇa. Samghabhadra ridicules the Sautrāntika-Dārstāntikas, calling them Ksanikavādins because they hold that dharma-s exist only in the single present moment.
Kṣaṇikavādin;One who holds that dharma-s exist for no more than one kṣaṇa. Samghabhadra ridicules the Sautrāntika-Dārstāntikas, calling them Ksanikavādins because they hold that dharma-s exist only in the single present moment.
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Knowledge of non-arising (of all defilements). In the case of the non- retrogressive type of arhat (—►asamaya-vimukta, aparihāna-dharman), the moment of the knowledge of exhaustion is immediately followed by the arising of this knowledge.
anutpāda-jñāna;Knowledge of non-arising (of all defilements). In the case of the non- retrogressive type of arhat (—►asamaya-vimukta, aparihāna-dharman), the moment of the knowledge of exhaustion is immediately followed by the arising of this knowledge.
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The 'having fully known' faculty; the last of three outflow-free cognitive faculties. It exercises predominance with regard to the state of bliss in the present. In the acquisition of the arhat-fruit, it constitutes the path of liberation. —►anājñātamājñāsyāmīndriya
ājñātāvīndriya;The 'having fully known' faculty;the last of three outflow-free cognitive faculties. It exercises predominance with regard to the state of bliss in the present. In the acquisition of the arhat-fruit, it constitutes the path of liberation. —►anājñātamājñāsyāmīndriya
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A worldling who has not abandoned any defilements through the mundane path before becoming an ārya.
sakála-bandhana;A worldling who has not abandoned any defilements through the mundane path before becoming an ārya.
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‘Heard much,;learned in the Buddhist doctrines.
bahu-śruta;‘Heard much,;learned in the Buddhist doctrines.
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The ‘School of the elders’. The present-day Theravāda is a branch derived rom the lineage of the Sthaviravāda in ancient India.
Sthaviravāda;The ‘School of the elders’. The present-day Theravāda is a branch derived rom the lineage of the Sthaviravāda in ancient India.
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Bondage. It is also a synonym for kleśa.
bandhana;Bondage. It is also a synonym for kleśa.
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Understanding. It is a gloss for prajñā.
mati;Understanding. It is a gloss for prajñā.
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Preparatory efforts conducing to decisive distinction: i.e., to the arising of outflow-free knowledge. These are also called the skilful roots; there are four: uṣmagata, mūrdhan, kṣānti,laukikāgra-dharma.
nirvedha-bhāgīya;Preparatory efforts conducing to decisive distinction: i.e., to the arising of outflow-free knowledge. These are also called the skilful roots;there are four: uṣmagata, mūrdhan, kṣānti,laukikāgra-dharma.
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The doctrine of the Vātsīputrlya school and its branches that there exists a ineffable ‘person’ (pudgala) which is neither identical with nor different from the five skandha-s.
pudgala-vāda;The doctrine of the Vātsīputrlya school and its branches that there exists a ineffable ‘person’ (pudgala) which is neither identical with nor different from the five skandha-s.
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wisdom (understanding in the highest form) having nirvaṇa as its object.
nirvāṇālambanā prajñā;wisdom (understanding in the highest form) having nirvaṇa as its object.
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Of the nature of being susceptible to retrogression.
parihāṇa-dharman;Of the nature of being susceptible to retrogression.
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‘Disappearance-disappearance’. Same as anityatā-anityatā. —►anulakṣaṇa.
vyaya-vyaya;‘Disappearance-disappearance’. Same as anityatā-anityatā. —►anulakṣaṇa.
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‘One who accords with (or emphasizes) logical reasoning’,a term used by followers of the Sarvāstivāda to refer to themselves in contra-distincion from the Vibhajyavāda.
Yukta-vādin;‘One who accords with (or emphasizes) logical reasoning’,a term used by followers of the Sarvāstivāda to refer to themselves in contra-distincion from the Vibhajyavāda.
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The abode/sphere of infinite space; the first of four meditation attainments pertaining to the immaterial sphere.—►samāpatti, ārūpya-dhātu.
ākāśānantyāyatana;The abode/sphere of infinite space;the first of four meditation attainments pertaining to the immaterial sphere.—►samāpatti, ārūpya-dhātu.
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Mode of activity. The Sarvāstivāda explains this as prajñā, that is, the particular mode of understanding that arises in the mind when an object is cognized. With regard to the four noble truths, there are four for each truth. There are, for duḥkha-satya: anitya, duḥkha, śūnya, anātma; for samudaya- satya: hetu, samudaya,prabhava, pratyaya,for nirodha-satya: nirodha, śānta,praṇīta, niḥsaraṇa; for mārga-satya: mārga, nyāya, pratipatti,nairyāṇika.
ākāra;Mode of activity. The Sarvāstivāda explains this as prajñā, that is, the particular mode of understanding that arises in the mind when an object is cognized. With regard to the four noble truths, there are four for each truth. There are, for duḥkha-satya: anitya, duḥkha, śūnya, anātma;for samudaya- satya: hetu, samudaya,prabhava, pratyaya,for nirodha-satya: nirodha, śānta,praṇīta, niḥsaraṇa;for mārga-satya: mārga, nyāya, pratipatti,nairyāṇika.
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‘Resemblance of greed’. It is not the kleśa,greed itself, but only a resemblance of it. This refers to the vāsanā left behind as a result of the perfuming of rāga.
rāga-sadṛśatva;‘Resemblance of greed’. It is not the kleśa,greed itself, but only a resemblance of it. This refers to the vāsanā left behind as a result of the perfuming of rāga.
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Subsequent-knowledge with regard to duḥkha pertaining to the two upper spheres of existence. It is a spiritual insight similar in nature, and acquired subsequently, to the duḥkhe dharma-jñāna.
duhkhe anvaya-jñāna;Subsequent-knowledge with regard to duḥkha pertaining to the two upper spheres of existence. It is a spiritual insight similar in nature, and acquired subsequently, to the duḥkhe dharma-jñāna.
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Determination or ascertainment of meaning.
arthaviniścaya;Determination or ascertainment of meaning.
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That which accords with the latter (and not the former) alternative.
paścāt-pādaka;That which accords with the latter (and not the former) alternative.
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'Gateway of liberation'. There are three: śūnyatā, animitta, apraṇihita.
vimoksa-mukha;'Gateway of liberation'. There are three: śūnyatā, animitta, apraṇihita.
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Subsidiary elements that has been accumulated from the past; a term used by Srīlāta in his version of the bīja theory.
*pūrvānudhātu;Subsidiary elements that has been accumulated from the past;a term used by Srīlāta in his version of the bīja theory.
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nikāya;1.Group, Division. 2. A Buddhist sect.
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Reliance cause, one of a set of five causes. —►janana-hetu.
niśraya-hetu;Reliance cause, one of a set of five causes. —►janana-hetu.
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aupadhika-punya-kriyā;A material meritorious action.
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Peace and security. This is the nature of what is kuśala. It is also a synonym for Nirvāṇa.
kṣema;Peace and security. This is the nature of what is kuśala. It is also a synonym for Nirvāṇa.
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(Progressive) transformation of a serial continuity.
santati-pariṇāma;(Progressive) transformation of a serial continuity.
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One who ‘has gained victory,, i.e., one who has become an adept (in a practice) and is no more a beginner (ādikarmika).
kṛta-parijaya;One who ‘has gained victory,, i.e., one who has become an adept (in a practice) and is no more a beginner (ādikarmika).
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Unconditioned. There are three categories of unconditioned dharma-s : pratisaṃkhyā-nirodha, apratisaṃkhyā-nirodha, ākāśa.
asaṃskṛta;Unconditioned. There are three categories of unconditioned dharma-s : pratisaṃkhyā-nirodha, apratisaṃkhyā-nirodha, ākāśa.
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Restraint (as an avijñapti-karma) in the form of undertaking ordination vows.
prātimokṣa—saṃvara;Restraint (as an avijñapti-karma) in the form of undertaking ordination vows.
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‘Weak faculty’;in contrast to a tīkṣnendriya.
mṛdvindriya;‘Weak faculty’;in contrast to a tīkṣnendriya.
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āyatana-pratulambha;Obtainment of abode.
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‘Manly/virile activity,. This term refers to the efficacious action of a dharma in a very general sense: Just as a man’s activity is not apart from the man, likewise, a dharma’s efficacious action bringing about a corresponding effect is not apart the dharma itself. AKB, 96: "That fruit which is bom through the force of a certain [dharma] is the fruit of the manly activity of that [dharma]."
puruṣa-kāra;‘Manly/virile activity,. This term refers to the efficacious action of a dharma in a very general sense: Just as a man’s activity is not apart from the man, likewise, a dharma’s efficacious action bringing about a corresponding effect is not apart the dharma itself. AKB, 96: "That fruit which is bom through the force of a certain [dharma] is the fruit of the manly activity of that [dharma]."
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cittānuvartin;Same as cittānuparivartin.
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The part pertaining to (the accumulation of) merit. The MVŚ speaks of three types of kuśala-müla: punya-bhāgīya, moksa-bhāgīya,nirvedha-bhāgīya.
puṇya-bhāgīya;The part pertaining to (the accumulation of) merit. The MVŚ speaks of three types of kuśala-müla: punya-bhāgīya, moksa-bhāgīya,nirvedha-bhāgīya.
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visaṃyoga-prāpti;Acquisition of disjunction.
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Penetration, one of the 14 synonyms for pratisaṃkhyā-nirodha in the MVS.
prativedha;Penetration, one of the 14 synonyms for pratisaṃkhyā-nirodha in the MVS.
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The twelve-fold classification of the ‘Words of the [Buddha] Dharma: 1.sūtra, 2. geya, 3. vyākarana, 4. gāthā, 5. udāna, 6. nidāna, 7. avadāna, 8. itivṛttaka/ityuktaka, 9. jātaka, 10. vaipulya, 11. adbhuta-dharma, 12. upadeśa.
dvādaśāṅga-dharma-pravacana;The twelve-fold classification of the ‘Words of the [Buddha] Dharma: 1.sūtra, 2. geya, 3. vyākarana, 4. gāthā, 5. udāna, 6. nidāna, 7. avadāna, 8. itivṛttaka/ityuktaka, 9. jātaka, 10. vaipulya, 11. adbhuta-dharma, 12. upadeśa.
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(An anuśaya) gathers up to its own requisites (i.e., its own causes). This is in the sense that it repeatedly gathers up and gives rise to improper mental application (ayoniśo manaskāra).
sva-saṃbhāraṃ parigṛhṇāti;(An anuśaya) gathers up to its own requisites (i.e., its own causes). This is in the sense that it repeatedly gathers up and gives rise to improper mental application (ayoniśo manaskāra).
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Relative dependance, cause-effect connection.
apekṣā;Relative dependance, cause-effect connection.
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ābhāsa;Appearance;representational image.
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Investigation/examination of dharma-s. This is the definition of both prajñā and abhidharma.
dharma-pravicaya;Investigation/examination of dharma-s. This is the definition of both prajñā and abhidharma.
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Difference in characteristic’;Ghoṣaka's explanation on temporality: a dharma is future, present or past depending on the temporal characteristicof which it is in possession.
lakṣaṇa-anyathātva (/laksana-anyathika)
lakṣaṇa-anyathātva (/laksana-anyathika);Difference in characteristic’;Ghoṣaka's explanation on temporality: a dharma is future, present or past depending on the temporal characteristicof which it is in possession.
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1.Mind. 2. The mental faculty which is the immediately past citta in a mental series.
manas;1.Mind. 2. The mental faculty which is the immediately past citta in a mental series.
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Pertaining to the lower section, pañca-avara-bhāgīya.
avara-bhāgīya;Pertaining to the lower section, pañca-avara-bhāgīya.
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Pertaining to the sphere of fine-materiality.
rūpa-dhātu-pratisaṃyukta;Pertaining to the sphere of fine-materiality.
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One who progresses according to the regular order.
anupūrvaka;One who progresses according to the regular order.
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(Defilements) abandonable through insight into the path leading to cessation of duḥkha.
mārga-darśana-heya;(Defilements) abandonable through insight into the path leading to cessation of duḥkha.
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The second of three outflow-free faculties. It exercises predominance with regard to cessation of bhāvanā-heya defilements. In the acquisition of the fruit of stream entry, it functions as the support of the visaṃyoga-prāpti, and constitutes the path of liberation. In the acquisition of the arhat-irmi, it constitutes the immediate path. —► anājñātam-ājñāsyāmīndriya.
ājñendriya;The second of three outflow-free faculties. It exercises predominance with regard to cessation of bhāvanā-heya defilements. In the acquisition of the fruit of stream entry, it functions as the support of the visaṃyoga-prāpti, and constitutes the path of liberation. In the acquisition of the arhat-irmi, it constitutes the immediate path. —► anājñātam-ājñāsyāmīndriya.
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Sameness of cogitive object (one of five conditions for two mental dharma-s to be said to be conjoined).—►pañca samatā.
ālambana-samatā;Sameness of cogitive object (one of five conditions for two mental dharma-s to be said to be conjoined).—►pañca samatā.
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Universal dharma-s which are non-veiled- non-defined.
anivṛta-avyākṛta-mahābhūmika-dharma;Universal dharma-s which are non-veiled- non-defined.
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The characteristic of rūpa (primarily: obstructiveness and resistance).
rūpaṇa (/rūpaṇā);The characteristic of rūpa (primarily: obstructiveness and resistance).
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Remorse. It can be either positive or negative: remorse after having donea good action is negative; that after having done a bad action is positive.
kaukṛtya;Remorse. It can be either positive or negative: remorse after having donea good action is negative;that after having done a bad action is positive.
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(An Ābhidharmika’s) skilfulness with regard to subsumption, non-subsumption.
saṃgraha-asaṃgraha-kauśalya;(An Ābhidharmika’s) skilfulness with regard to subsumption, non-subsumption.
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Calm, tranquility. As a meditation practice, it is distinct from (though not opposed to) vipaśyanā.
śamatha;Calm, tranquility. As a meditation practice, it is distinct from (though not opposed to) vipaśyanā.
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Development cause; one of a set of five hetu-s. janana-hetu.
upabṛṃhaṇa-hetu;Development cause;one of a set of five hetu-s. janana-hetu.
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Non-trainee; an epithet for an arhat, because he has completed all training.
aśaikṣa;Non-trainee;an epithet for an arhat, because he has completed all training.
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Earth; also the Earth element, one of the four mahābhūta-s.
prthivī;Earth;also the Earth element, one of the four mahābhūta-s.
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Nirvāṇa without a remnant of substratum.
nirupadhiśeṣa-nirvāṇa;Nirvāṇa without a remnant of substratum.
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Proper view. One aspect of the āryāṣṭāṅgika-mārga.
saṃyag-dṛṣṭi;Proper view. One aspect of the āryāṣṭāṅgika-mārga.
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To be sung’, the second of the dvādaśāṅga-dharma-pravacana. It Originally referred to an uddāna (summary) verse mnemonically summarizing the names of the (ten) preceding sūtra-s during the first Council. It has subsequently come to denote a repetition verse summarizing what has been said in the preceding prose.
geya;To be sung’, the second of the dvādaśāṅga-dharma-pravacana. It Originally referred to an uddāna (summary) verse mnemonically summarizing the names of the (ten) preceding sūtra-s during the first Council. It has subsequently come to denote a repetition verse summarizing what has been said in the preceding prose.
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Volitional action (often implying a karmic significance); willful preparation.
abhisaṃskāra;Volitional action (often implying a karmic significance);willful preparation.
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The requistes of merit and knowledge. This twin requisite is the main constituents of the preliminary practics leading up to the stage of prayoga in the path of spiritual progress.
punya-jñāna-saṃbhāra;The requistes of merit and knowledge. This twin requisite is the main constituents of the preliminary practics leading up to the stage of prayoga in the path of spiritual progress.
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Unhindered knowledge with regard to dharma, one of four types of pratisaṃvid —► artha-pratisaṃvid.
dharma-pratisaṃvid;Unhindered knowledge with regard to dharma, one of four types of pratisaṃvid —► artha-pratisaṃvid.
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‘Happy dwelling (state of bliss) in the present existence’. This is one of the terms describing the blissful experiences of dhyāna.
dṛṣṭa-dharma-sukha-vihāra;‘Happy dwelling (state of bliss) in the present existence’. This is one of the terms describing the blissful experiences of dhyāna.
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Conventional knowledge: knowledge of conventional things.
saṃvṛti-jñāna;Conventional knowledge: knowledge of conventional things.
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The mundane ‘knowledge of an ārya obtained subsequently’ to the true spiritual insight in the process of direct realization (abhisamaya).
pṛṣṭhalabdha-jñāna;The mundane ‘knowledge of an ārya obtained subsequently’ to the true spiritual insight in the process of direct realization (abhisamaya).
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Privately Enligtened One. He practises by himself without a teacher, and becomes enlightened. However, he lacks mahākaruna, and his prajñā is inferior to a samyak-saṃbuddha.
pratyeka-buddha;Privately Enligtened One. He practises by himself without a teacher, and becomes enlightened. However, he lacks mahākaruna, and his prajñā is inferior to a samyak-saṃbuddha.
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One who has destroyed all darkness (/ignorance).
sarvahatāndhakāra;One who has destroyed all darkness (/ignorance).
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Defensive conceit, a mode of māna. It is characterized thus: If others excel one greatly, in respect of clan and lineage, etc., and one claims that one is only a little inferior; the mental elevation so produced is named (Cf. Avatāra).
ūnamāna;Defensive conceit, a mode of māna. It is characterized thus: If others excel one greatly, in respect of clan and lineage, etc., and one claims that one is only a little inferior;the mental elevation so produced is named (Cf. Avatāra).
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The knowledge derived at the immediate end of a direct realization into a particular noble truth. —► abhisamaya.
abhisamayāntika-jñāna;The knowledge derived at the immediate end of a direct realization into a particular noble truth. —► abhisamaya.
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(Birth-)relinking; a descriptive term for vijñāna. Same as pratisaṃdhi.
saṃdhāna;(Birth-)relinking;a descriptive term for vijñāna. Same as pratisaṃdhi.
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Five aggregates of clinging/grasping. I.e., the skandha-s of a pṛthagjana.
pañcopādāna-skandha (pañca-upādāna-skandha);Five aggregates of clinging/grasping. I.e., the skandha-s of a pṛthagjana.
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Paths of karma; the principal actions (usually given as ten) done through body, speech and mind, akuśala- karma-patha.
karma-patha;Paths of karma;the principal actions (usually given as ten) done through body, speech and mind, akuśala- karma-patha.
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śruta-mayī-prajñā;Understanding derived from listening.
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Essential nature. This term is often used synonymously with svabhāva.
svarūpa;Essential nature. This term is often used synonymously with svabhāva.
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saṃprayukta;Conjoined, associated. —►pañca saṃatā.
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Meditation-restraint; one type of avijñapti.
dhyāna-saṃvara;Meditation-restraint;one type of avijñapti.
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Non-similar. Also, Dissimilar’,one of the 14 synonyms for prańsaṃkhyā-nirodha in the MVŚ.
asabhāga;Non-similar. Also, Dissimilar’,one of the 14 synonyms for prańsaṃkhyā-nirodha in the MVŚ.
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The five(saṃyojana-s) pertaining to the upper portion’; i.e.,to the rūpa- and āruūpya-dhātu-s. They comprise: rāga arisen from rūpa-dhātu, rāga arisen from ārūpya-dhātu, auddhatya, māna and avidyā.
pañca ūrdhva-bhāgīya;The five(saṃyojana-s) pertaining to the upper portion’;i.e.,to the rūpa- and āruūpya-dhātu-s. They comprise: rāga arisen from rūpa-dhātu, rāga arisen from ārūpya-dhātu, auddhatya, māna and avidyā.
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(One who) is freed through predominance of faith.
śraddhādhimukta;(One who) is freed through predominance of faith.
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This term is generally only transliterated in Chinese, but occasionally translated as "non-god”,etc. They are believed to be beings who are constantly fighting with the deva-s.
asura;This term is generally only transliterated in Chinese, but occasionally translated as "non-god”,etc. They are believed to be beings who are constantly fighting with the deva-s.
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‘Impermanence-impermanence’, one of four anulakṣaṇa-s of the conditioned dharma-s. Its function is to cause the perishing of anityatā/vyaya. — anulakṣaṇa.
anityatā-anityatā;‘Impermanence-impermanence’, one of four anulakṣaṇa-s of the conditioned dharma-s. Its function is to cause the perishing of anityatā/vyaya. — anulakṣaṇa.
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The nature of change (being disfigured) in arising.
vikriyotpādanā;The nature of change (being disfigured) in arising.
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Knowledge that is produced in accordance with the particular manner of the practitioner’s former resolution to have the knowledge.
praṇidhi-jñāna;Knowledge that is produced in accordance with the particular manner of the practitioner’s former resolution to have the knowledge.
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Non-informative action. Unlike a vijñapti karma which informs us of the mental state of the doer, this is a karmic force which, once projected by a bodily or vocal karma, continues to exist as a series invisibly; hence, non-informative.
avijñapti-karma;Non-informative action. Unlike a vijñapti karma which informs us of the mental state of the doer, this is a karmic force which, once projected by a bodily or vocal karma, continues to exist as a series invisibly;hence, non-informative.
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Proper thinking. One aspect of the āryāṣṭāṅgika-mārga.
saṃyak-saṃkalpa;Proper thinking. One aspect of the āryāṣṭāṅgika-mārga.
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A fully ordained male member of the Saṅgha.
bhikṣu;A fully ordained male member of the Saṅgha.
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Birth stories (of the Buddha as a bodhisattva).
jātaka;Birth stories (of the Buddha as a bodhisattva).
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(Abandonment of defilement on) arising of its counteragent.
pratipakṣodaya;(Abandonment of defilement on) arising of its counteragent.
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The activity which is the projection of a (dharma's) own fruit. This is the definition of kāritra.
svaphalākṣepa-kāritra;The activity which is the projection of a (dharma's) own fruit. This is the definition of kāritra.
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Karma-s whose retribution is experiencible in a future life subsequent to the next.
apara-paryāya-vedanīya karma;Karma-s whose retribution is experiencible in a future life subsequent to the next.
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Knowledge of exhaustion (of the āsrava).
kṣaya-jñāna;Knowledge of exhaustion (of the āsrava).
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bhāvanā-mayī-prajñā;Understanding derived from cultivation.
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‘Cause','reason' 1.There are six causes: kāraṇa-hetu, sabhāga-hetu ,sarvatraga-hetu, sahabhū-hetu,samprayuktaka-hetu, vipāka-hetu. 2. A set of five causes: janana-hetu, niśraya-hetu ,pratiṣṭhā-hetu, upastambha-hetu), upabṛṃhaṇa-hetu.
hetu;‘Cause','reason' 1.There are six causes: kāraṇa-hetu, sabhāga-hetu ,sarvatraga-hetu, sahabhū-hetu,samprayuktaka-hetu, vipāka-hetu. 2. A set of five causes: janana-hetu, niśraya-hetu ,pratiṣṭhā-hetu, upastambha-hetu), upabṛṃhaṇa-hetu.
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Non-sentient, not pertaining to sentient beings.
asattvākhya;Non-sentient, not pertaining to sentient beings.
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prajñapti-sat;Conceptually existent, relatively real.
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Counteragent resulting in abandonment (of defilements).
prahāṇa-pratipakṣa;Counteragent resulting in abandonment (of defilements).
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Precepts undertaken for one full day and night. Same as upavāsa-saṃvara.
upavāsastha-śīla;Precepts undertaken for one full day and night. Same as upavāsa-saṃvara.
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The sphere of immateriality. This is subdivided into four progressive stages (bhūmi):1. ākāśānantyāyatana, 2. vijñānāntyāyatana, 3. ākiṃcanyāyatana; 4. naivasaṃjñānāsaṃjñāyatana.
ārūpya-dhātu;The sphere of immateriality. This is subdivided into four progressive stages (bhūmi):1. ākāśānantyāyatana, 2. vijñānāntyāyatana, 3. ākiṃcanyāyatana; 4. naivasaṃjñānāsaṃjñāyatana.
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'Intermediate dhyāna\ between two müla-dhyāna-s.
dhyāna-antara;'Intermediate dhyāna\ between two müla-dhyāna-s.
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An offence or transgression by way of convention (prajñapti); e.g., drinking liquor.
prajnapti-sāvadya;An offence or transgression by way of convention (prajñapti); e.g., drinking liquor.
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‘Having a cognitive object’;a descriptive term for all mental dharma-s, since they all necessarily take an object in arising.
sālambana;‘Having a cognitive object’;a descriptive term for all mental dharma-s, since they all necessarily take an object in arising.
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avayava;Part. It is also a synonym of svabhāva.
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The sphere of neither-ideation-nor-non-ideation, the fourth of the ārūpya-samāpatti. samāpatti, ārūpya-dhātu.
naivasaṃjñā-nāsaṃ jñāyatana;The sphere of neither-ideation-nor-non-ideation, the fourth of the ārūpya-samāpatti. samāpatti, ārūpya-dhātu.
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Phrase-group, one of the viprayukta-saṃskāra.
pada-kāya;Phrase-group, one of the viprayukta-saṃskāra.
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Indeterminate karma. A karma that is not necessarily retributed.
aniyata-karma;Indeterminate karma. A karma that is not necessarily retributed.
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A fully ordained female member of the Sańgha.
bhikṣuṇī;A fully ordained female member of the Sańgha.
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kārana-hetu;Efficient cause. —► hetu;jananāvighna.
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Supporting cause, one of a set of five hetu-s. —►janana-hetu.
pratiṣṭhā-hetu;Supporting cause, one of a set of five hetu-s. —►janana-hetu.
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Superiority-complex. It is characterized thus: "If others are equal to one, and one claims one is superior, or if others are superior and one claims one is equal.”(Cf. Avatāra).
atimāna;Superiority-complex. It is characterized thus: "If others are equal to one, and one claims one is superior, or if others are superior and one claims one is equal.”(Cf. Avatāra).
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Discrimination in form of recollection; one of three forms of discrimination. —► vikalpa.
anusmaraṇa-vikalpa;Discrimination in form of recollection;one of three forms of discrimination. —► vikalpa.
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samādhi-bhāvanā;Cultivation of concentration.
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aparānta(-koṭi);The very end (of saṃsāra).
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Fruit of the spiritual life; spiritual attainment. There are four: srotaāpatti, sakṛdāgāmin, anāgāmin, arhat.
śrāmanya-phala;Fruit of the spiritual life;spiritual attainment. There are four: srotaāpatti, sakṛdāgāmin, anāgāmin, arhat.
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saṃtīraṇa;Judgement, judgemental decision.
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Abhidharmika;A specialist in the Abhidharma.
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One of three types of direct realization. It refers to the fact of the outflow-free prajñā taking the same objects as its conjoined dharma-s in the process of direct realization. —► abhisamaya
ālambana-abhisamaya;One of three types of direct realization. It refers to the fact of the outflow-free prajñā taking the same objects as its conjoined dharma-s in the process of direct realization. —► abhisamaya
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‘Great Vehicle’. A name used by the Mahāyānists to stress that they aim at the perfect Buddha-hood of all beings, and their ideal is thus superior to that of the Hlnayāna.
Mahāyāna;‘Great Vehicle’. A name used by the Mahāyānists to stress that they aim at the perfect Buddha-hood of all beings, and their ideal is thus superior to that of the Hlnayāna.
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Of the nature of being able to attain (/destined for) Nirvāṇa.
parinirvāṇa-dharman;Of the nature of being able to attain (/destined for) Nirvāṇa.
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One of the fourfold interpretation of the Sarvāstivāda. This interpretation is that the 12 links of conditioned co-arising are embraced within a single moment.
kṣaṇika-pratītya-samutpāda;One of the fourfold interpretation of the Sarvāstivāda. This interpretation is that the 12 links of conditioned co-arising are embraced within a single moment.
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Covering, obstruction, hindrance. An important two-fold division is kleśāvarana and jñeyāvaraṇa. Sometimes, other āvaraṇa-s are also mentioned, such as samāpatty-āvaraṇa, vipāka-āvaraṇa, etc.
āvarana;Covering, obstruction, hindrance. An important two-fold division is kleśāvarana and jñeyāvaraṇa. Sometimes, other āvaraṇa-s are also mentioned, such as samāpatty-āvaraṇa, vipāka-āvaraṇa, etc.
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saṃcitatva;The fact of being accumulated.
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bhāvanā Tranquility cultivation/meditation.
śamatha;bhāvanā Tranquility cultivation/meditation.
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A matter that is proximate to ugh (agglomerated matter); i.e., the space element.
agha-sāmantaka-rūpa;A matter that is proximate to ugh (agglomerated matter); i.e., the space element.
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Fire; also, one of the four mahābhūta-s.
tejas;Fire;also, one of the four mahābhūta-s.
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‘Fruit of disjunction’;i.e. pratisamkhyā-nirodha. This is called a fruit only expediently: An unconditioned dharma transcends the cause-effect process completely; properly speaking, one can only say that the nirodha is acquired (prāpta) by means of the path. I.e., the path induces the arising of the prāpti of the nirodha for the practitioner.
visaṃyoga-phala;‘Fruit of disjunction’;i.e. pratisamkhyā-nirodha. This is called a fruit only expediently: An unconditioned dharma transcends the cause-effect process completely;properly speaking, one can only say that the nirodha is acquired (prāpta) by means of the path. I.e., the path induces the arising of the prāpti of the nirodha for the practitioner.
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That which accords with the former (and not the latter) alternative.
pūrva-pādaka;That which accords with the former (and not the latter) alternative.
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kuśala-dharma-chanda;Aspiration/desire for the good.
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1.‘Measure/criterion’;authority. 2. A valid means of knowledge; three are often mentioned in the Abhidharma:1.pratyaksa, 2. anumāna, 3. āptāgama; the Abhidharmikas usually invokes a two-fold argument for the validity of a doctrine: one is āptāgama, the other is yukti.
pramāna;1.‘Measure/criterion’;authority. 2. A valid means of knowledge;three are often mentioned in the Abhidharma:1.pratyaksa, 2. anumāna, 3. āptāgama; the Abhidharmikas usually invokes a two-fold argument for the validity of a doctrine: one is āptāgama, the other is yukti.
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Candidate for the fruit of a once-retumer.
sakṛdāgāmin pratipannaka;Candidate for the fruit of a once-retumer.
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‘Concentrated stage’,the stage of concentration.
samāhita-bhūmi;‘Concentrated stage’,the stage of concentration.
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False conceit, a mode of māna . It is characterized thus: "One claims that one has virtues when in reality one has not” (Cf. Avatāra).
mithyāmāna;False conceit, a mode of māna . It is characterized thus: "One claims that one has virtues when in reality one has not” (Cf. Avatāra).
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Group homogeneity, one of the viprayukta-samskāra-s. It is a force which causes the similarities in appearance, inclination, etc., among a group of beings. E.g.: All humans share similarities as human because of this force.
nikāya-sabhāga;Group homogeneity, one of the viprayukta-samskāra-s. It is a force which causes the similarities in appearance, inclination, etc., among a group of beings. E.g.: All humans share similarities as human because of this force.
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An existent, a mode of existence,a state of being.
bhāva;An existent, a mode of existence,a state of being.
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‘Mind-ground’,mental sphere, mental stage.
mano-bhūmi;‘Mind-ground’,mental sphere, mental stage.
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All exists; i.e. dharma-s always (sarvadā) exist, whether future, present or past.
sarvadā asti;All exists;i.e. dharma-s always (sarvadā) exist, whether future, present or past.
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‘Split of the monastic community’; it is also the name of a citta-viprayukta-saṃskāra, having asāmagrī as its svabhāva.
saṅgha-bheda;‘Split of the monastic community’;it is also the name of a citta-viprayukta-saṃskāra, having asāmagrī as its svabhāva.
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Generating cause. One of a set of five hetu-s.
janana-hetu;Generating cause. One of a set of five hetu-s.
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The second stage in the foetal development.
arbuda;The second stage in the foetal development.
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(An Ābhidharmika’s) skilfulness with regard to common characteristics.
sāmānyalakṣaṇa-kauśalya;(An Ābhidharmika’s) skilfulness with regard to common characteristics.
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rāga;Greed. One of the three akuśala-mūla-s
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‘Sameness of the supporting basis:conjoined thought and thought- concomitants share the same support-basis. pañca samatā
āśraya-samatā;‘Sameness of the supporting basis:conjoined thought and thought- concomitants share the same support-basis. pañca samatā
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‘Sameness of time’:Conjoined thought and thought-concomitants necessarily arise at the same time. —►pañca samatā.
kāla-samatā;‘Sameness of time’:Conjoined thought and thought-concomitants necessarily arise at the same time. —►pañca samatā.
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asamaya-vimukta;Non-circumstantially liberated.
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pratyaya-kauśalya;Skill with regard to condition.
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(Those) abiding in their attainment without retrogressing, although they may not progress unless effort is exerted.
sthitākampya;(Those) abiding in their attainment without retrogressing, although they may not progress unless effort is exerted.
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"Nirvāṇa is called Dharma; the noble eightfold path is called anu-dharma. The Buddha’s disciples’practice therein is called dharma-anudharma-pratipatti" (DŚŚ, 463b)
dharmānudharma-pratipatti;"Nirvāṇa is called Dharma;the noble eightfold path is called anu-dharma. The Buddha’s disciples’practice therein is called dharma-anudharma-pratipatti" (DŚŚ, 463b)
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(A willingly projected) thought of hatred.
manaḥ-pradoṣa;(A willingly projected) thought of hatred.
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‘Duration-duration’,one of the four anulakṣaṇa-s. Its function is to cause the momentary duration of sthiti. —► anulakṣaṇa.
sthiti-sthiti;‘Duration-duration’,one of the four anulakṣaṇa-s. Its function is to cause the momentary duration of sthiti. —► anulakṣaṇa.
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‘In front of (/facing)the eyes’,direct perception.—►pramāṇa
pratyakṣa;‘In front of (/facing)the eyes’,direct perception.—►pramāṇa
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Candidate for the fruit of stream entry.
srotaāpatti pratipannaka;Candidate for the fruit of stream entry.
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vyavadāna;Purification;opposite to saṃkleśa.
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Veiled-non-defined; i.e., morally non-defined but still obstructive to the spiritual path.
nivṛta-avyākrta;Veiled-non-defined;i.e., morally non-defined but still obstructive to the spiritual path.
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Atoms in agglomeration, ‘aggregate-atom’, akin to the modern conception of a molecule.
saṃghāta-paramāṇu;Atoms in agglomeration, ‘aggregate-atom’, akin to the modern conception of a molecule.
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abrahma-carya-virati;Abstention from unchaste conduct.
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A black karma; one that yields a black (i.e., disagreeable) retribution.
kṛṣṇa karma;A black karma;one that yields a black (i.e., disagreeable) retribution.
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Supreme Perfect Enlightenment (of a buddha).
anuttarā samyak-saṃbodhi;Supreme Perfect Enlightenment (of a buddha).
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Complete knowledge of the exhaustion of all fetters.
sarva-saṃyojana-paryādāna-parijñā;Complete knowledge of the exhaustion of all fetters.
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True direct perception’,direct perception par excellence.
bhūta-pratyakṣa;True direct perception’,direct perception par excellence.
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‘Comprising eight substances’. The Vaibhāṣikas teach that the minimal molecule that can come into existence in the kāma-dhātu is an octad comprising eight dravya-s.
aṣṭadravyaka;‘Comprising eight substances’. The Vaibhāṣikas teach that the minimal molecule that can come into existence in the kāma-dhātu is an octad comprising eight dravya-s.
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duḥkha-satya;The noble truth of unsatisfactoriness.
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A white (śukla) karma yielding white retribution: the action of rūpa-dhātu, which is always pure (śubham ekāntena) generating agreeable (manojña) retribution.
śukla karma;A white (śukla) karma yielding white retribution: the action of rūpa-dhātu, which is always pure (śubham ekāntena) generating agreeable (manojña) retribution.
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pravrajyā;‘Goingforth’,leaving the home life.
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pratītya-samutpāda;Conditioned Co-arising.
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The 'predominantly greedy type' of personality. The meditation to counteract this is aśubhā.
adhirāga;The 'predominantly greedy type' of personality. The meditation to counteract this is aśubhā.
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Completing karma; karma that contributes to specific details of a given type of existence (human, etc.) determined by an ākṣepaka karma.
paripūraka-karma;Completing karma;karma that contributes to specific details of a given type of existence (human, etc.) determined by an ākṣepaka karma.
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kuśalamūla-samuccheda;Cutting off of the skillful roots.
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āsanna-kāraṇa;The co-nascent proximate cause.
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‘The extremely fine,an atom. The MVS defines it thus: "A paramānu is the smallest rūpa. It cannot be cut, broken, penetrated It is neither long nor short, It has no smaller parts; it cannot be decomposed, ... . It is ... the finest (sarva-süksma) of all rūpa-s:’Paramānu is divisible as dravya-paramānu and samghāta-paramanu.
paramāṇu;‘The extremely fine,an atom. The MVS defines it thus: "A paramānu is the smallest rūpa. It cannot be cut, broken, penetrated It is neither long nor short, It has no smaller parts;it cannot be decomposed, ... . It is ... the finest (sarva-süksma) of all rūpa-s:’Paramānu is divisible as dravya-paramānu and samghāta-paramanu.
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A branch of science/study developed in Buddhism, corresponding roughly to (but with a broader scope than) what we understand as logic.
hetu-vidyā;A branch of science/study developed in Buddhism, corresponding roughly to (but with a broader scope than) what we understand as logic.
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Proximate, one of the 14 synonyms for pratisaṃkhyā-nirodha in the MVŚ.
āsanna;Proximate, one of the 14 synonyms for pratisaṃkhyā-nirodha in the MVŚ.
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Candidate of a spiritual fruit on the path of spiritual progress.
pratipannaka;Candidate of a spiritual fruit on the path of spiritual progress.
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Aggregates, explained as 'heap’ (rāśi). There are five aggregates: rūpa, vedanā, saṃjñā, saṃskāra, vijñāna.
skandha;Aggregates, explained as 'heap’ (rāśi). There are five aggregates: rūpa, vedanā, saṃjñā, saṃskāra, vijñāna.
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‘Sameness in respect of [being a singular] substance':Conjoined thought and thought-concomitants are equal in being singular in substance. E.g., although there are three types of sensation (yedanā) and various types of ideations (samjñā), only one single type of sensation and one single of ideation at a time is conjoined with thought and other thought-concomitants. —► pañca-samatā
dravya-samatā;‘Sameness in respect of [being a singular] substance':Conjoined thought and thought-concomitants are equal in being singular in substance. E.g., although there are three types of sensation (yedanā) and various types of ideations (samjñā), only one single type of sensation and one single of ideation at a time is conjoined with thought and other thought-concomitants. —► pañca-samatā
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manaskāra (also: manasikāra);Mental application, attention.
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Escape; Exit, one of the 14 synonyms for pratisaṃkhyā-nirodha in the MVS. A higher state of attainment is to be contemplated as one of niḥsaraṇa.
nihsarana;Escape;Exit, one of the 14 synonyms for pratisaṃkhyā-nirodha in the MVS. A higher state of attainment is to be contemplated as one of niḥsaraṇa.
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Fruit. The standard set of 5 fruits are: 1.adhipati-phala, 2. puruṣakāra-phala, 3. niṣyanda-phala, 4. vipāka-phala, 5. visaṃyoga-phala.
phala;Fruit. The standard set of 5 fruits are: 1.adhipati-phala, 2. puruṣakāra-phala, 3. niṣyanda-phala, 4. vipāka-phala, 5. visaṃyoga-phala.
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dāna-śīla-aviruddha;Unopposed to giving and precept.
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Understanding/wisdom derived from concentration.
samādhija-prajñā;Understanding/wisdom derived from concentration.
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sukha-vedanīya;Conducive to pleasant experience.
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Criterion or authority for the sütra. The Vaibhāṣikas assert that Abhidharma is the authority for ascertaining the authenticity of a discourse calimed as a sūtra.
sūtra-pramāṇa;Criterion or authority for the sütra. The Vaibhāṣikas assert that Abhidharma is the authority for ascertaining the authenticity of a discourse calimed as a sūtra.
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Enlightenment-factors. There are seven: smṛti, dharma-(prà)vicaya, vīrya, prīti,praśrabdhi, samādhi,upekṣā.
bodhyaṅga;Enlightenment-factors. There are seven: smṛti, dharma-(prà)vicaya, vīrya, prīti,praśrabdhi, samādhi,upekṣā.
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Matrix, a list summarily enumerating doctrinal topics to be elaborated upon.
mātṛkā;Matrix, a list summarily enumerating doctrinal topics to be elaborated upon.
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gotra;Clan.1.Family, lineage. 2. Kind, class.
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The meditation on the impure (= aśubha-bhāvanā).
aśubhā;The meditation on the impure (= aśubha-bhāvanā).
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Of the nature of being capable of ending existence at will.
cetanā dharman;Of the nature of being capable of ending existence at will.
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The ‘I shall know what has not been known ’faculty; the first of three outflow-free cognitive faculties which are:ājñātam-ājñāsyāmīndriya, ājñendriya and ājñātāvīndriya. These three faculties, in their essential nature, are constituted of manas, sukha, saumanasya, upekṣā, śraddhā, vīrya, smṛti, samādhi and prajñā. These nine are differentiated as the three distinctive faculties on account of the predominance that they exercise in the darśana-mārga, bhāvanā-mārga and aśaikṣa-mārga, respectively. The anājñātam-ājñāsyāmīndriya exercises predominance with regard to the cessation of the darśana-heya defilements. In the acquisition of the fruit of stream entry, it functions as the inductor (āvāhaka) of the visaṃyoga-prāpti, and constitutes the path of liberation.
anājñātam-ājñāsyāmīndriya;The ‘I shall know what has not been known ’faculty;the first of three outflow-free cognitive faculties which are:ājñātam-ājñāsyāmīndriya, ājñendriya and ājñātāvīndriya. These three faculties, in their essential nature, are constituted of manas, sukha, saumanasya, upekṣā, śraddhā, vīrya, smṛti, samādhi and prajñā. These nine are differentiated as the three distinctive faculties on account of the predominance that they exercise in the darśana-mārga, bhāvanā-mārga and aśaikṣa-mārga, respectively. The anājñātam-ājñāsyāmīndriya exercises predominance with regard to the cessation of the darśana-heya defilements. In the acquisition of the fruit of stream entry, it functions as the inductor (āvāhaka) of the visaṃyoga-prāpti, and constitutes the path of liberation.
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pradhāna-dravya;Chief substance/essence.
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Non-proceeding of birth, discontinuity of birth.
janmāpravṛtti;Non-proceeding of birth, discontinuity of birth.
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artha-kriyā-samartha;Efficacious for a purposeful action.
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‘Action,. In the specifically Buddhist sense, it primarily means a morally skillful or unskilful action which determines specifically the manner of future existence of the doer. It is divisible as mano-karma, kāya-karma and vāk-karma. The latter two can induce avijñapti-karma. Karma can also be disinguished asindividual and collective karma-s, of which the fruits of the latter are not regarded as vipāka,but adhipati-phala-s.
karma;‘Action,. In the specifically Buddhist sense, it primarily means a morally skillful or unskilful action which determines specifically the manner of future existence of the doer. It is divisible as mano-karma, kāya-karma and vāk-karma. The latter two can induce avijñapti-karma. Karma can also be disinguished asindividual and collective karma-s, of which the fruits of the latter are not regarded as vipāka,but adhipati-phala-s.
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vipaśyanā bhāvanā;Insight cultivation/meditation.
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Maintaining cause; one of a set of five causes. —► janana-hetu.
upastambha-hetu;Maintaining cause;one of a set of five causes. —► janana-hetu.
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The ten skillful paths of karma.—►kuśala-karmapatha
daśa-kuśala-karmapatha;The ten skillful paths of karma.—►kuśala-karmapatha
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‘Aspiration-free’,(the mind) not being bent on anything. It is one of three vimokṣa-mukha-s.
apraṇihita;‘Aspiration-free’,(the mind) not being bent on anything. It is one of three vimokṣa-mukha-s.
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śīla-vratopādāna;Clinging to abstentions and vows.
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Obstruction. Three types of pratighāta are: āvaraṇa-,viṣaya-, and ālambana-.
pratighāta;Obstruction. Three types of pratighāta are: āvaraṇa-,viṣaya-, and ālambana-.
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One who asserts that every is nothing but mere concept/designation (prajñapti).Samghabhadra uses this term to refer to those who deny the reality of even the present dharma-s.
Prajñaptivādin;One who asserts that every is nothing but mere concept/designation (prajñapti).Samghabhadra uses this term to refer to those who deny the reality of even the present dharma-s.
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Explanation, prediction (a later acquired meaning). Also, the third of the dvādaśāṅga-dharma-pravacana.
vyākaraṇa;Explanation, prediction (a later acquired meaning). Also, the third of the dvādaśāṅga-dharma-pravacana.
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Mental application of resolve'. This refers to the application of adhimukti, in meditative practice like the aśubhā, as a force in visualizing a desired state (e.g. the state of deterioration of corpse) which is not the actual stage at the present moment (e.g, the person being so visualized is actually not a deteriorating corpse). This is in contrast to tattva-manaskāra
adhimukti-manaskāra;Mental application of resolve'. This refers to the application of adhimukti, in meditative practice like the aśubhā, as a force in visualizing a desired state (e.g. the state of deterioration of corpse) which is not the actual stage at the present moment (e.g, the person being so visualized is actually not a deteriorating corpse). This is in contrast to tattva-manaskāra
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paścātkālaja;That which arises subsequently.
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anāsrava-saṃvara;Outflow-free restraint.
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Noble truth. There are four: duḥkha, samudaya, nirodha,mārga. āryāṣṭāṅgika-mārga The noble eightfold-path. It comprises: samyag-dṛṣṭi, samyak-saṃkalpa, samyag-vāk, samyak-karmānta, samyag-ājīva,samyag-vyāyāma, samyak-smrti, samyak-samādhi.
ārya-satya;Noble truth. There are four: duḥkha, samudaya, nirodha,mārga. āryāṣṭāṅgika-mārga The noble eightfold-path. It comprises: samyag-dṛṣṭi, samyak-saṃkalpa, samyag-vāk, samyak-karmānta, samyag-ājīva,samyag-vyāyāma, samyak-smrti, samyak-samādhi.
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Dharma-s of defilement of a restricted/limited scope. A list of ten is given in the AKB: krodha,upanāha, mrakṣa, pradāśa/pradāsa,śāṭhya, māyā, mada, mātsarya' īrṣyā, vihiṃsā.
parīttakleśabhūmikā dharmāḥ;Dharma-s of defilement of a restricted/limited scope. A list of ten is given in the AKB: krodha,upanāha, mrakṣa, pradāśa/pradāsa,śāṭhya, māyā, mada, mātsarya' īrṣyā, vihiṃsā.
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paravijñāpana;Informing to or from others.
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kleśāvaraṇa;Defilement-hindmnce. —►āvaraṇa
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(Irrational) adherence. Two types are usually mentioned: dṛṣṭi-parāmarśa and śīla-vrata-parāmarśa.
parāmarśa;(Irrational) adherence. Two types are usually mentioned: dṛṣṭi-parāmarśa and śīla-vrata-parāmarśa.
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abhijñā;Higher knowledge;super normal power.
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Scriptural teachings as an authority (pramāṇa) for our knowledge of what is true/real.
āptāgama;Scriptural teachings as an authority (pramāṇa) for our knowledge of what is true/real.
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A desirable retribution, generated from a kuśala karma.
ista-vipāka;A desirable retribution, generated from a kuśala karma.
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Knowable-hindrance. Only a Buddha can overcome this, in addition to overcoming the defilement-hindrance (kleśāvaraṇa). When it is overcome, a Buddha is perfectly omniscient, capable of knowing both the intrinsic (svalakṣaṇa)and common characteristics (sāmānya-lakṣaṇa) of all things.
jñeyāvaraṇa;Knowable-hindrance. Only a Buddha can overcome this, in addition to overcoming the defilement-hindrance (kleśāvaraṇa). When it is overcome, a Buddha is perfectly omniscient, capable of knowing both the intrinsic (svalakṣaṇa)and common characteristics (sāmānya-lakṣaṇa) of all things.
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Non-agglomerated, one of the 14 synonyms for pratisaṃkhyā-nirodha in the MVŚ.
arāśi;Non-agglomerated, one of the 14 synonyms for pratisaṃkhyā-nirodha in the MVŚ.
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Meditation, reflection. Only the first four samāpatti-s pertaining to the rūpa-dhātu can be called dhyāna, because in these four meditations, śamatha and vipaśyanā exist evenly, dṛṣṭa-dharma-sukha-vihāra
dhyāna;Meditation, reflection. Only the first four samāpatti-s pertaining to the rūpa-dhātu can be called dhyāna, because in these four meditations, śamatha and vipaśyanā exist evenly, dṛṣṭa-dharma-sukha-vihāra
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(Irrational) adherence to abstentions and vows.
śīla-vrata-parāmarśa;(Irrational) adherence to abstentions and vows.
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Gateway of immortality, (i.e., to Nirvāṇa), referring to ānāpāna-(anu) smṛti and aśubhānusmṛti/aśucyanusmṛti.
amṛta-dvāra;Gateway of immortality, (i.e., to Nirvāṇa), referring to ānāpāna-(anu) smṛti and aśubhānusmṛti/aśucyanusmṛti.
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"Of the form, ‘it was said thus’,”. It stands for the same as itivṛttaka.
ityuktaka;"Of the form, ‘it was said thus’,”. It stands for the same as itivṛttaka.
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anutpatti-dharmin;Same as anutpatti-dharmaka.
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pratyakṣa-buddhi;A perception that is a pratyakṣa.
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pratipakṣa bhāvanā;Counteraction-cultivation.
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nirodha-satya;Noble truth of the cessation of duḥkha.
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kṣudra-vastuka;Minor/miscellaneous matter.
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Initial propeller, as opposed to subsequent propeller (anuvartaka)
pravartaka;Initial propeller, as opposed to subsequent propeller (anuvartaka)
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Foreign/outside masters (those outside Kaśmīra).
bahirdeśaka;Foreign/outside masters (those outside Kaśmīra).
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‘[A straight-forward anwer] consisting the word "yes’” (to a question of the form: "does p imply q?’’).
evaṃ-pādaka;‘[A straight-forward anwer] consisting the word "yes’” (to a question of the form: "does p imply q?’’).
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Superimposition, addition. E.g.: Where there is no metaphysical ātman in the
samāropa;Superimposition, addition. E.g.: Where there is no metaphysical ātman in the
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Unhindered path. The moment of abandoning a defilement. Immediately after this is the path liberation.
ānantarya-mārga;Unhindered path. The moment of abandoning a defilement. Immediately after this is the path liberation.
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The abandonment of a kleśa which takes a particular (kuśala or an avyākṛta dharma as) object. When this happens, the dharma which is the object is also said to be abandoned since at that time the dharma comes to be disconnected.
tadālambana-kleśa-prahāṇa;The abandonment of a kleśa which takes a particular (kuśala or an avyākṛta dharma as) object. When this happens, the dharma which is the object is also said to be abandoned since at that time the dharma comes to be disconnected.
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‘Ram-dust’. The size of seven śaśa-rajas-s.
eḍaka-rajas;‘Ram-dust’. The size of seven śaśa-rajas-s.
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1.A text. 2. ‘tie’,one of the terms referring to a form of kleśa.
grantha;1.A text. 2. ‘tie’,one of the terms referring to a form of kleśa.
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A set of 10 principal unskillful actions: 1.prānātipāta, 2. adattādāna, 3. kāma-mithvācāra, 4. mṛṣā-vāda, 5. paiśunya, 6. pāruṣya, 7. saṃbhinna-pralāpa, 8. abhidhyā, 9. vyāpāda,10. mithyū-dṛṣṭi.
akuśala-karma-patha;A set of 10 principal unskillful actions: 1.prānātipāta, 2. adattādāna, 3. kāma-mithvācāra, 4. mṛṣā-vāda, 5. paiśunya, 6. pāruṣya, 7. saṃbhinna-pralāpa, 8. abhidhyā, 9. vyāpāda,10. mithyū-dṛṣṭi.
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adhyavasāya;Determination, conceptual judgement
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The spiritual insight into the true nature of dharma-s, derived for the first time in one’s samsāric existence, in the direct realization of duḥkha-satya pertaining to the kāma-dhātu.
dharma-jñāna;The spiritual insight into the true nature of dharma-s, derived for the first time in one’s samsāric existence, in the direct realization of duḥkha-satya pertaining to the kāma-dhātu.
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Traditional or canonical texts; scriptural authority. —► āptāgama.
āgama;Traditional or canonical texts;scriptural authority. —► āptāgama.
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srotaāpatti-phala-stha;Abiding in the fruit of stream entry.
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aduḥkāsukha;Neither pleasant or unpleasant.
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‘One who has been much detached;a practitioner who, before entering into the darśanamārga, has already abandoned (through the worldly path) the defilements abandonable by cultivation, from six to eight categories.
bhūyo-vītarāga;‘One who has been much detached;a practitioner who, before entering into the darśanamārga, has already abandoned (through the worldly path) the defilements abandonable by cultivation, from six to eight categories.
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adhiprajña;'Higher understanding/wisdom'
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cetanā-viśeṣa;A specific type of volition.
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Non-manifest, one of the 14 synonyms for pratisaṃkhyā-mrodha in the MVŚ.
avarṇa;Non-manifest, one of the 14 synonyms for pratisaṃkhyā-mrodha in the MVŚ.
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Not to be abandoned (the outflow-free-dharma-s).
aheya;Not to be abandoned (the outflow-free-dharma-s).
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The nine-fold classification of the Buddha’s teachings, expounded almost exclusively in the Southern tradition (Usually given in Pāli as navońga- satthu-sāsana. It also occurs in the Saddharma-puṇḍarika-sūtra of the Mahāyāna): 1. sūtra (/sutta), 2. geya (/geyya),3. vyākaraṇa (/veyyākaraṇa), 4. gāthā,5. udāna, 6. ityuktaka (/itivuttakah 7. jātaka,8. adbhuta -dharma (/abbhuta-dhamma), 9. vaidalya (/vedalla). —►dvādaśāṅga- dharma-pravacana
navāṅga-(buddha-)śāsana (/navāṅga-dharma-pravacana)
navāṅga-(buddha-)śāsana (/navāṅga-dharma-pravacana);The nine-fold classification of the Buddha’s teachings, expounded almost exclusively in the Southern tradition (Usually given in Pāli as navońga- satthu-sāsana. It also occurs in the Saddharma-puṇḍarika-sūtra of the Mahāyāna): 1. sūtra (/sutta), 2. geya (/geyya),3. vyākaraṇa (/veyyākaraṇa), 4. gāthā,5. udāna, 6. ityuktaka (/itivuttakah 7. jātaka,8. adbhuta -dharma (/abbhuta-dhamma), 9. vaidalya (/vedalla). —►dvādaśāṅga- dharma-pravacana
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( 1 ) An ultimate factor of existence, defined as "that which sustains its specific characteristics" ,(svalakṣanṇa-dhāraṇād dharmaḥ). (2) Mental objects. (3) Doctrine, (there are many other meanings of this word).
dharma;( 1 ) An ultimate factor of existence, defined as "that which sustains its specific characteristics" ,(svalakṣanṇa-dhāraṇād dharmaḥ). (2) Mental objects. (3) Doctrine, (there are many other meanings of this word).
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‘Similar to that (which is presently active, although this itself is non-active)’, a ‘facsimile,. E.g., an eye in darkness which does not exercise its function of seeing is a tatsabhāga eye.
tatsabhāga;‘Similar to that (which is presently active, although this itself is non-active)’, a ‘facsimile,. E.g., an eye in darkness which does not exercise its function of seeing is a tatsabhāga eye.
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abhinirūpaṇā;Examination, judgemental investigation.
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śrāvaka;’Listener’. A disciple of the Buddha.
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‘Thoughtless,without any mental activity (as in the cessation meditation).
acittaka;‘Thoughtless,without any mental activity (as in the cessation meditation).
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cakra-vartin;‘Wheel-wielding’,Universal Monarch.
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hetu-kauśalya;Skilfulness with regard to cause.
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Hyper-superiority-complex. A mode of māna, characterized thus: "If others are superior, and one claims one is superior, the mental elevation so produced is named.” (Cf. Avatāra)
mānātimāna;Hyper-superiority-complex. A mode of māna, characterized thus: "If others are superior, and one claims one is superior, the mental elevation so produced is named.” (Cf. Avatāra)
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‘Emanation fruit’. This is the fruit for the sabhāga-hetu.
nisyanda-phala;‘Emanation fruit’. This is the fruit for the sabhāga-hetu.
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‘Four-cornered’ (alternative), tetralemma.
catuṣ-koṭi;‘Four-cornered’ (alternative), tetralemma.
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Determinative compound in Sanskrit grammar.
karmadhāraya samāsa;Determinative compound in Sanskrit grammar.
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‘Dharma-s to be known’;i.e., objects of knowledge.
jñeya-dharma;‘Dharma-s to be known’;i.e., objects of knowledge.
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cakṣur-abhijñā;Supernormal power of vision,
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Unhindered knowledge with regard to meaning. One of four types of pratisaṃvid: dharma-, artha-,nirukti-, and pratibhāna-.
artha-pratisaṃvid;Unhindered knowledge with regard to meaning. One of four types of pratisaṃvid: dharma-, artha-,nirukti-, and pratibhāna-.
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‘Resemblance of delusion’. It is not the kleśa, delusion itself, but only a resemblance of it. This refers to the vāsanā left behind as a result of the perfuming of moha.
moha-sadṛśatva;‘Resemblance of delusion’. It is not the kleśa, delusion itself, but only a resemblance of it. This refers to the vāsanā left behind as a result of the perfuming of moha.
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ksetra-viśeṣa;Distinctive field (of merit).
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Path of vision (/insight). It consists of 16 moments of insight into the four Noble Truths. Emerging from this meditative process, the practitioner is transformed from being a pṛthagjana into an ārya.
darśana-mārga;Path of vision (/insight). It consists of 16 moments of insight into the four Noble Truths. Emerging from this meditative process, the practitioner is transformed from being a pṛthagjana into an ārya.
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Proper concentration. One aspect of the āryāṣṭāṅgika-mārga.
saṃyak-saṃādhi;Proper concentration. One aspect of the āryāṣṭāṅgika-mārga.
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Equal-immediate condition, one of the four pratyaya-s. It serves as the support for, and gives way to, the arising of the immediately succeeding dharma in the serial continuity.
samanantara-pratyaya;Equal-immediate condition, one of the four pratyaya-s. It serves as the support for, and gives way to, the arising of the immediately succeeding dharma in the serial continuity.
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Absolutely real, existent from the ultimate standpoint.
paramārtha-sat;Absolutely real, existent from the ultimate standpoint.
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Perfumed. I.e., conditioned/developed by a vāsanā.
vāsita;Perfumed. I.e., conditioned/developed by a vāsanā.
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Noble; also a term for one who has become a Buddhist saint (who has attained one of the eight stages of spiritual attainment, and hence no more a pṛthagjana).
ārya;Noble;also a term for one who has become a Buddhist saint (who has attained one of the eight stages of spiritual attainment, and hence no more a pṛthagjana).
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Abandonment of defilement. This is not the destruction of defilement(as no dharma can be destroyed as such), but rather the severing of the prāpti from the serial continutity of the individual.
kleśa-prahāṇa;Abandonment of defilement. This is not the destruction of defilement(as no dharma can be destroyed as such), but rather the severing of the prāpti from the serial continutity of the individual.
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(An Ābhidharmika’s) skillfulness with regard to intrinsic characteristics (of dharma-s).
svalakṣaṇa -kauśalya;(An Ābhidharmika’s) skillfulness with regard to intrinsic characteristics (of dharma-s).
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Non-intimate, one of the 14 synonyms for pratisaṃkhyā-nirodha in the MVS.
asaṃṣṛṣta;Non-intimate, one of the 14 synonyms for pratisaṃkhyā-nirodha in the MVS.
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Direct realization of the (four noble) truths.
satyābhisamaya;Direct realization of the (four noble) truths.
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Designation/teaching on of the world’, a chapter in the PjŚ.
loka-prajñapti;Designation/teaching on of the world’, a chapter in the PjŚ.
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‘Knowledge’, a mode of prajñā,characterized by decisive (niścita) understanding. Some Sarvāstivāda masters require that knowledge repeatedly discerns thecognitive object. There is a standard set of 10:1. dharma-jñārta, 2. anvaya-jñāna,3. duḥka-jñāna, 4. samudya-jñāna, 5. irodha-jñāna, 6. mārga-jñāna, 7. saṃvṛti-jñāna, 8. paracitta-jñāna, 9. kṣaya-jñāna,10. anutpāda-jñāna.
jnāna;‘Knowledge’, a mode of prajñā,characterized by decisive (niścita) understanding. Some Sarvāstivāda masters require that knowledge repeatedly discerns thecognitive object. There is a standard set of 10:1. dharma-jñārta, 2. anvaya-jñāna,3. duḥka-jñāna, 4. samudya-jñāna, 5. irodha-jñāna, 6. mārga-jñāna, 7. saṃvṛti-jñāna, 8. paracitta-jñāna, 9. kṣaya-jñāna,10. anutpāda-jñāna.
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The sphere of nirvāṇa without a remnant of substratum.
nirupadhiśeṣa-nirvāṇa-dhātu;The sphere of nirvāṇa without a remnant of substratum.
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Reversing/stopping of the saṃsāric process.
nivṛtti;Reversing/stopping of the saṃsāric process.
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‘Twelve-limb’,twelve-fold (classification). —► dvādaśāñga-dharma-pravacana
dvādaśāńga;‘Twelve-limb’,twelve-fold (classification). —► dvādaśāñga-dharma-pravacana
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yathābhūta-jñāna;Knowlege of things truly as they are.
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A distinctive transformation of the serial continuity.
saṃtati-pariṇāma-viśeṣa;A distinctive transformation of the serial continuity.
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Not bound or yoked (i.e., not pertaining to any sphere of existence). This refers to the anāsrava dharma-s.
apratisaṃyukta;Not bound or yoked (i.e., not pertaining to any sphere of existence). This refers to the anāsrava dharma-s.
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anāgāmin pratipannaka;Candidate of the fruit of non-returner.
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antika;Proximate, one of the 14 synonyms for pratisaṃkhyā-nirodha in the MVŚ.
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Proper action. One aspect of the āryāṣṭāṅgika-mārga.
saṃyak-karmānta;Proper action. One aspect of the āryāṣṭāṅgika-mārga.
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āvāhaka;That which brings out, inductor.
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of the nature of non-retrogression. An arhat of this nature is of the highest grade; he is an asamaya-vimukta.
aparihāna-dharman;of the nature of non-retrogression. An arhat of this nature is of the highest grade;he is an asamaya-vimukta.
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kāmavacara-pratisaṃyukta;Same as kāma-dhātu-pratisaṃyukta.
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Experiencible as being unsatisfactory; unpleasant/unsatisfactory experience.
duḥkha-vedanīya;Experiencible as being unsatisfactory;unpleasant/unsatisfactory experience.
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Difference, distinction, special, specific.
viśeṣa;Difference, distinction, special, specific.
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prasiddha;Bilaterally or universally established.
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Recollection of the impure. Same as aśubhā and aśubha-bhāvanā.
aśucyanusmṛti;Recollection of the impure. Same as aśubhā and aśubha-bhāvanā.
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One of the fourfold interpretation of the Sarvāstivāda on conditioned co-arising. This interpretation is that the 12 links of conditioned co-arising are connected (sāmbandhika) through being causes and effects.
sāṃbandhika pratītya-samutpāda;One of the fourfold interpretation of the Sarvāstivāda on conditioned co-arising. This interpretation is that the 12 links of conditioned co-arising are connected (sāmbandhika) through being causes and effects.
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vyūha;Extension, distribution, arrangement.
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laukikī samyak-dṛṣṭi;Worldly right view.
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Unhindered knowledge with regard to etymology, one of the four types of pratisaṃvid. —►artha-pratisaṃvid.
nirukti-pratisaṃvid;Unhindered knowledge with regard to etymology, one of the four types of pratisaṃvid. —►artha-pratisaṃvid.
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Counteragent which results in distancing (from the prāpti of the defilement).
dūrībhāva-pratipakṣa;Counteragent which results in distancing (from the prāpti of the defilement).
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Store consciousness (of the Yogācāra system).
ālaya-vijñāna;Store consciousness (of the Yogācāra system).
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nendriya;Not of the nature of a faculty.
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‘Difference in mode of existence/being’; Dharmatrāta’s explanation on temporality: A dharma is said to be future, present or past according to its mode of existence.
bhāva-anyathātva (/bhāva-anyathika);‘Difference in mode of existence/being’; Dharmatrāta’s explanation on temporality: A dharma is said to be future, present or past according to its mode of existence.
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Conjoined ignorance; i.e., the ignorance that always arises together with, and necessarily through the support of, other defilements. —►āvenikī avidyā.
saṃprayukta avidyā;Conjoined ignorance;i.e., the ignorance that always arises together with, and necessarily through the support of, other defilements. —►āvenikī avidyā.
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‘Characteristic of the conditioned’,. There are four of them, of the nature of viprayukta-saṃsāra:jāti, sthiti,jarā, anityatā/vyaya. Together, they render a conditioned dharma momentary (ksanika).
saṃskrta-laksana;‘Characteristic of the conditioned’,. There are four of them, of the nature of viprayukta-saṃsāra:jāti, sthiti,jarā, anityatā/vyaya. Together, they render a conditioned dharma momentary (ksanika).
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Discrimination which is the very nature of consciousness itself.
svabhāva-vikalpa;Discrimination which is the very nature of consciousness itself.
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(1)Having a mode of activity; this refers to the'fact that all citta-caitta- -dharma-s can cognize an object. (2) Having the same mode ofactivity, one of the conditions for samprayoga. pañcadhā samatā.
sākāra;(1)Having a mode of activity;this refers to the'fact that all citta-caitta- -dharma-s can cognize an object. (2) Having the same mode ofactivity, one of the conditions for samprayoga. pañcadhā samatā.
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Intrinsic characteristic of a unique entity (dravya), such as a green colour.
dravya-svalakṣaṇa;Intrinsic characteristic of a unique entity (dravya), such as a green colour.
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Non-defiled ignorance. This ignorance has nothing to do with defilements, and can be fully eliminated only in a buddha. Owing to the presence of this, the pirañā of a pratyeka-buddha or a śravaka is inferior to that of a buddha.
akliṣṭa-ajñāna;Non-defiled ignorance. This ignorance has nothing to do with defilements, and can be fully eliminated only in a buddha. Owing to the presence of this, the pirañā of a pratyeka-buddha or a śravaka is inferior to that of a buddha.
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‘Signless; one of the 3 vimokṣa-mukha-s.
animitta;‘Signless;one of the 3 vimokṣa-mukha-s.
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Plane of existence. The Sarvāstivāda speaks of five: manusya, deva, tiryañc,naraka, preta. Some schools,like the Vātsīputrīya, add asura as the sixth.
gati;Plane of existence. The Sarvāstivāda speaks of five: manusya, deva, tiryañc,naraka, preta. Some schools,like the Vātsīputrīya, add asura as the sixth.
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‘Bad behaviour’,immorality, transgression of precepts.
dauśīlya;‘Bad behaviour’,immorality, transgression of precepts.
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Complete knowledge. Two-fold: prahāṇa-parijñā and jñāna-parijñā.
parijñā;Complete knowledge. Two-fold: prahāṇa-parijñā and jñāna-parijñā.
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The tranquillity type (of practitioner).
śamatha-carita;The tranquillity type (of practitioner).
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prayogaviśeṣa;A special or distinctive effort.
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Thought and thought-concomitant';often used as a collective term standing for all mental factors generally.
citta-caitta;Thought and thought-concomitant';often used as a collective term standing for all mental factors generally.
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andhakāra-phala;Fruit of darkness/ignorance.
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sarvatraga-hetu;Universal cause. One of the six hetu-s.
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Co-existent cause; one of six causes.—►hetu; anyonyānuparivartanaika kṛtya
sahabhū-hetu;Co-existent cause;one of six causes.—►hetu;anyonyānuparivartanaika kṛtya
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Proper mindfulness. One aspect of the āryāṣṭāṅgika-mārga.
saṃyak-smrti;Proper mindfulness. One aspect of the āryāṣṭāṅgika-mārga.
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Secondary defilement. In its less technical sense, this term is also used to refer to defilement in general.
upakleśa;Secondary defilement. In its less technical sense, this term is also used to refer to defilement in general.
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Undesirable retribution, generated from an akuśala karma,
aniṣṭa-vipāka;Undesirable retribution, generated from an akuśala karma,
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Ideationless attainment, one of the viprayukta-saṃskāra-s. This is sought by the heretics who misconstrue that such a state is final liberation.
asaṃjñi-samāpatti;Ideationless attainment, one of the viprayukta-saṃskāra-s. This is sought by the heretics who misconstrue that such a state is final liberation.
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‘Fundamental/original Sarvāstivāda'. In spite of the name, it is a sub-sect that branched off from the original Sarvāstivāda.
Mūla-sarvāstivāda;‘Fundamental/original Sarvāstivāda'. In spite of the name, it is a sub-sect that branched off from the original Sarvāstivāda.
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Transformational; pertaining to the psychic ability to transform
nairmāṇika;Transformational;pertaining to the psychic ability to transform
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dveṣa;Hatred. One of three akuśala-mūla-s.
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(An Ābhidharmika's) skilfulness with regard to endowment and non-endowment.
samanvāgama-asaṃanvāgama-kauśalya;(An Ābhidharmika's) skilfulness with regard to endowment and non-endowment.
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Knowledge of the unsatisfactoriness, acquired in the process of abhisamaya.
duhkha-jñāna;Knowledge of the unsatisfactoriness, acquired in the process of abhisamaya.
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A school of thought doctrinally opposed to the Sarvāstitvāda. It holds that the present dharma-s alone exist. However, some among them, like the followers of the Kāśyapīya, concede that the past karma that have not yet given fruit (adatta-phala) can also be said to exist.
Vibhajyavāda;A school of thought doctrinally opposed to the Sarvāstitvāda. It holds that the present dharma-s alone exist. However, some among them, like the followers of the Kāśyapīya, concede that the past karma that have not yet given fruit (adatta-phala) can also be said to exist.
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bhautika_rūpa;Derived matter. Same as upādāya rūpa.
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OnOe who proclaims the doctrine of emptiness.
Śūnyatā-vādin;OnOe who proclaims the doctrine of emptiness.
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Conductive to exist; one of the four ākāra-s of the mārga-satya.
nairyāṇika;Conductive to exist;one of the four ākāra-s of the mārga-satya.
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Faith/conviction (prasādà) based on insight.
avetya-prasāda;Faith/conviction (prasādà) based on insight.
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Logic, right method. It is also one of the ākāra of mārga-satya.
nyāya;Logic, right method. It is also one of the ākāra of mārga-satya.
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pratyakṣa-jñāna;A knowledge that is a pratyakṣa.
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sarvatraga;‘Going everywhere’, universal.
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Perfection that is the separation from the raw; i.e. from defilements or the immaturity of the skilful roots.
saṃyaktva-nyāma;Perfection that is the separation from the raw;i.e. from defilements or the immaturity of the skilful roots.
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‘One who is (totally) destructive’,a nihilist. Saṃghabhadra refers by this term to those who deny the reality of the svabhāva of dharma-s.
Vainaśika;‘One who is (totally) destructive’,a nihilist. Saṃghabhadra refers by this term to those who deny the reality of the svabhāva of dharma-s.
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The group five (sensory) consciousnesses.
pañca-vijñāna-kāya;The group five (sensory) consciousnesses.
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Retrogression (from spiritual attainment).
parihāṇi;Retrogression (from spiritual attainment).
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Of the nature of growth. One of the doctrinal perspectives in Abhidharma analysis: dharma-s are divisible as those which are aupacayika (e.g. rūpa) andwhich are not (e.g., citta).
aupacayika;Of the nature of growth. One of the doctrinal perspectives in Abhidharma analysis: dharma-s are divisible as those which are aupacayika (e.g. rūpa) andwhich are not (e.g., citta).
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The sphere of infinite consciousness, the second of four ārūpya samāpatti-s. —►samāpatti,ārūpya-dhātu.
vijñānāntyāyatana;The sphere of infinite consciousness, the second of four ārūpya samāpatti-s. —►samāpatti,ārūpya-dhātu.
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Obstruction qua congitive object. —►pratighāta
ālambana-pratighāta;Obstruction qua congitive object. —►pratighāta
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With-outflow. A with-outflow object is one by taking which the defilement adheres to it and grows. It is also one whose effect is to retain us in saṃsāra.
sāsrava;With-outflow. A with-outflow object is one by taking which the defilement adheres to it and grows. It is also one whose effect is to retain us in saṃsāra.
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kuśalamahābhūmika dharma;Universal skilful dharma-s.
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Accompanying thought; thought-accompaniment.
cittānuparivartin;Accompanying thought;thought-accompaniment.
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Lovable, one of the 14 synonyms for pratisaṃkhyā-nirodha in the MVŚ.
ramaṇīya;Lovable, one of the 14 synonyms for pratisaṃkhyā-nirodha in the MVŚ.
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Harmony, congruence. It is also the name of a conditioning disjoined from thought which operates among a group of sentient beings bringing about harmony.
sāmagrī;Harmony, congruence. It is also the name of a conditioning disjoined from thought which operates among a group of sentient beings bringing about harmony.
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1 .Faith, freedom from doubt. 2. Clarity, translucence, sensitivity (said of the sense faculties).
prasāda;1 .Faith, freedom from doubt. 2. Clarity, translucence, sensitivity (said of the sense faculties).
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Pertaining to the sphere of immateriality.
ārūpya-dhātu-pratisaṃyukta;Pertaining to the sphere of immateriality.
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‘Five hindrances’ to a successful meditation: 1. kāmacchanda, 2. vyāpāda, 3. styāna-middha, 4. auddhatya-kaukṛtya, 5. vicikitsā.
pañca nivaraṇa;‘Five hindrances’ to a successful meditation: 1. kāmacchanda, 2. vyāpāda, 3. styāna-middha, 4. auddhatya-kaukṛtya, 5. vicikitsā.
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The 'relinking thought’; i.e., the consciousness that enters the mother’s womb at the time of rebirth.
pratisaṃdhi-citta;The 'relinking thought’;i.e., the consciousness that enters the mother’s womb at the time of rebirth.
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(Future dharma-s which are) of the nature of being destined not to arise.
anutpatti-dharmaka;(Future dharma-s which are) of the nature of being destined not to arise.
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Intrinsic nature of a dharma. The intrinsic nature of a saṃskṛta dharma remains the same throughout time; but is nonetheless impermanent. The Sarvāstivāda holds that a dharma’s svabhāva exists always, even though its activity is impermanent.
svabhāva;Intrinsic nature of a dharma. The intrinsic nature of a saṃskṛta dharma remains the same throughout time;but is nonetheless impermanent. The Sarvāstivāda holds that a dharma’s svabhāva exists always, even though its activity is impermanent.
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Endowment. One is said to have an endowment of a dharma when one, having acquired the dharma, continues to possess it. —►prāpti, asamanvāgama.
samanvāgama;Endowment. One is said to have an endowment of a dharma when one, having acquired the dharma, continues to possess it. —►prāpti, asamanvāgama.
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saṃvara;Restraint. It is a type of avijñapti.
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The theory that knowledge necessarily possesses an image of its object.
sākāra-jñana-vāda;The theory that knowledge necessarily possesses an image of its object.
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'Of the nature of being unshakable'. The highest type of arhat who is absolutely not susceptible to retrogression.
akopya-dharman;'Of the nature of being unshakable'. The highest type of arhat who is absolutely not susceptible to retrogression.
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The goal of the Buddhist spiritual life, explained in Buddhism as the extinction/blowing out of the fire of rāga, dvesa and moha. It is the state of perfect bliss, and transcedence of all duhkha and births. In Sarvāstivāda, this is not a mere absence of duhkha, but a positive entity acquired when a defilement is abandoned,which serves to prevent the further arising of the defilement. It is a synonym for pratisamkhyā-nirodha.
nirvaṇa;The goal of the Buddhist spiritual life, explained in Buddhism as the extinction/blowing out of the fire of rāga, dvesa and moha. It is the state of perfect bliss, and transcedence of all duhkha and births. In Sarvāstivāda, this is not a mere absence of duhkha, but a positive entity acquired when a defilement is abandoned,which serves to prevent the further arising of the defilement. It is a synonym for pratisamkhyā-nirodha.
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Word-group; one of the viprayukta-saṃskāra-s.
nāma-kāya;Word-group;one of the viprayukta-saṃskāra-s.
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Abiding in restraint (i.e., possessing restraint).
saṃvarastha;Abiding in restraint (i.e., possessing restraint).
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(A defilement) grows concordantly by taking a sāsrava object.
ālambanato ’nuśete;(A defilement) grows concordantly by taking a sāsrava object.
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Coming into the field of one’s experience; appearing right in front.
pratyupasthita;Coming into the field of one’s experience;appearing right in front.
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Direct comprehension/realization (of the four noble truths).
abhisamaya;Direct comprehension/realization (of the four noble truths).
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The meditation, in accordance with the strength of which, the particular pranidhi-jñāna is produced.
praṇidhi-jñāna-samādhi;The meditation, in accordance with the strength of which, the particular pranidhi-jñāna is produced.
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The Yogācāra doctrine of ‘cognition-only’.
vijñaptimātratā;The Yogācāra doctrine of ‘cognition-only’.
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'Derived from the mahā-bhūta-s’ = bhautika-rūpa.
bhautika;'Derived from the mahā-bhūta-s’ = bhautika-rūpa.
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A metaphysical Self/Soul whose existence is upheld by the Brahmanical schools.
ātman;A metaphysical Self/Soul whose existence is upheld by the Brahmanical schools.
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Liberated through understanding/wisdom. This refers to the type of arhat who, through prajñā,overcomes the kleśāvarana and becomes liberated.
prajña-vimukta;Liberated through understanding/wisdom. This refers to the type of arhat who, through prajñā,overcomes the kleśāvarana and becomes liberated.
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‘Maintainer/holder of mātṛkā'; the ancient specialists in what later on evolved to be the Ābhidharmikas.
mātṛkā-dhara;‘Maintainer/holder of mātṛkā';the ancient specialists in what later on evolved to be the Ābhidharmikas.
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A being in a heavenly abode; a god. —►deva.
deva-putra;A being in a heavenly abode;a god. —►deva.
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'Diamond-like concentration’,so called because, like a diamond that can cut through all things, it is the last stage in the abandonment of defilements; whatever defilements that have remained are all abandoned in this samādhi.
vajropama-samādhi;'Diamond-like concentration’,so called because, like a diamond that can cut through all things, it is the last stage in the abandonment of defilements;whatever defilements that have remained are all abandoned in this samādhi.
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‘Abandonment of defilement together with the vāsanā'. This refers to abandonment of kleśa in the case of a perfectly enlightened buddha, in contrast to that of a śrāvaka or a pratyeka-buddha.
sa-vāsanaṃ kleśa-prahāṇa;‘Abandonment of defilement together with the vāsanā'. This refers to abandonment of kleśa in the case of a perfectly enlightened buddha, in contrast to that of a śrāvaka or a pratyeka-buddha.
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The fact of‘all exists’,tri-temporalexistence(of all dharma-s).
sarvāstitva;The fact of‘all exists’,tri-temporalexistence(of all dharma-s).
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(Fetters) pertaining to the upper portion. —► pañca-ūrdhva-bhāgīya.
ūrdhva-bhāgīya;(Fetters) pertaining to the upper portion. —► pañca-ūrdhva-bhāgīya.
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Cessation through deliberation.—►nirvāṇa.
pratisaṃkhyā-nirodha;Cessation through deliberation.—►nirvāṇa.
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pratisamyukta;Connected with, pertaining to.
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Immeasurable. There are four: maitrī, karuṇā, muditā,upekṣā.
apramāṇa;Immeasurable. There are four: maitrī, karuṇā, muditā,upekṣā.
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(A defilement) adheres and grows through the process of conjunction with the object.
saṃprayogato 'nuśete;(A defilement) adheres and grows through the process of conjunction with the object.
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Obstruction qua hindrance. —► pratighāta
āvaraṇa-pratighāta;Obstruction qua hindrance. —► pratighāta
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'Higher mental training'; it has the same signification as adhisamādhi.
adhicitta;'Higher mental training';it has the same signification as adhisamādhi.
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Condition. There are four: hetu-, ālambana-, samanantara-, adhipati-.
pratyaya;Condition. There are four: hetu-, ālambana-, samanantara-, adhipati-.
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(The five) mortal transgression: patricide, matricide, killing an arhat, causing a Buddha s bleeding and splitting of the Saṅgha. The term lit. means "immediate”: These five are the gravest evil karma-s bringing immediate retribution in hell.
ānantarya karma;(The five) mortal transgression: patricide, matricide, killing an arhat, causing a Buddha s bleeding and splitting of the Saṅgha. The term lit. means "immediate”: These five are the gravest evil karma-s bringing immediate retribution in hell.
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Non-endowment. A viprayukta-samskāra. When a dharma is lost or disconnected from a person and continues to be disconnected, he has the asamanvāgama of that dharma. Its svabhāva is aprāpti.
asamanvāgama;Non-endowment. A viprayukta-samskāra. When a dharma is lost or disconnected from a person and continues to be disconnected, he has the asamanvāgama of that dharma. Its svabhāva is aprāpti.
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Non-veiled-non-defined. A dharma that is both morally non-defined and non-obstructive to the noble path.
anivṛta-avyākṛta;Non-veiled-non-defined. A dharma that is both morally non-defined and non-obstructive to the noble path.
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Certitude of Perfection (i.e. of Nirvāṇa).
saṃyaktva-niyāma;Certitude of Perfection (i.e. of Nirvāṇa).
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Envisaging Dharma; supreme (uttamà) doctrines. It is so explained because Abhidharma leads us to be face to face with (i.e., direct realization of) Nirvāṇa, or to the true insight into the characteristics of dharma-s. In the highest sense, Abhidharma is pure prajñā.
abhidharma;Envisaging Dharma;supreme (uttamà) doctrines. It is so explained because Abhidharma leads us to be face to face with (i.e., direct realization of) Nirvāṇa, or to the true insight into the characteristics of dharma-s. In the highest sense, Abhidharma is pure prajñā.
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adatta-phala;That which has not yet given fruit.
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Preparatory efforts (prayoga) conducing to liberation. They essentially comprise śamatha and vipaśyanā meditational practices.
okṣabhāgīya;Preparatory efforts (prayoga) conducing to liberation. They essentially comprise śamatha and vipaśyanā meditational practices.
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The thought of the nature of śūnyatā (as a concept).
śūnyatā-citta;The thought of the nature of śūnyatā (as a concept).
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(Defilements) that are aid to be •universal’ (sarvatraga) in that they move in all the five category (nikāyà) of abandonables pertaining to their own sphere (dhātu).
sabhāga-dhātu-sarvatraga;(Defilements) that are aid to be •universal’ (sarvatraga) in that they move in all the five category (nikāyà) of abandonables pertaining to their own sphere (dhātu).
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‘Development’, one of the dvādaśāṅga-dharma-pravacana. —►vaitulya.
vaipulya;‘Development’, one of the dvādaśāṅga-dharma-pravacana. —►vaitulya.
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‘Collective singing/rehearsal'; often rendered as ‘Council/Congregation’ (of the Saṅgha, to discuss and ascertain the Buddha’s teachings).
saṃgīti;‘Collective singing/rehearsal';often rendered as ‘Council/Congregation’ (of the Saṅgha, to discuss and ascertain the Buddha’s teachings).
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paracitta-jñāna;Knowledge of another’s mind.
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The 'predominantly distracted type' of personality. The meditation to counteract this is ānāpānasmṛti.
adhivitarka;The 'predominantly distracted type' of personality. The meditation to counteract this is ānāpānasmṛti.
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asamprajanya;Lack of proper discernment.
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upapatti-pratilambhika;Acquired by birth.
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Translucent, sensitive matter which is the constituent of the sensory faculties.
rūpa-prasāda;Translucent, sensitive matter which is the constituent of the sensory faculties.
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Object-referent; meaning; purpose (There are many other meanings).
artha;Object-referent;meaning;purpose (There are many other meanings).
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Coarseness. A characteristic of pṛthivī.
karkaśatva;Coarseness. A characteristic of pṛthivī.
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Indeterminate dharma. A category of dharma-s whose nature (skillful,unskilful; etc.) cannot be determined.
aniyata-dharma;Indeterminate dharma. A category of dharma-s whose nature (skillful,unskilful;etc.) cannot be determined.
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‘Completion’; the higher ordination for one who has joined the Saṅgha.
upasaṃpad;‘Completion’;the higher ordination for one who has joined the Saṅgha.
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Obstruction to the transgression of precepts.
dauśīlya-vibandhatva;Obstruction to the transgression of precepts.
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1 .‘Operating in accompaniment with,. 2. ‘Subsequent propeller’ (as opposed to initial propeller).
anu(pari)vartaka;1 .‘Operating in accompaniment with,. 2. ‘Subsequent propeller’ (as opposed to initial propeller).
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śrotābhijña;Supernormal power of audition.
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Sarvāstivāda;A follower of the sarvāstitva doctrine.
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‘Not praise-worthy’,vice, transgression.
avadya;‘Not praise-worthy’,vice, transgression.
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Retributive cause. —► hetu; visadṛśaphaVākṣepakatva.
vipāka-hetu;Retributive cause. —► hetu;visadṛśaphaVākṣepakatva.
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‘Having a supporting basis’, a descriptive term for the citta-caitta-dharma-s.
sāśraya;‘Having a supporting basis’, a descriptive term for the citta-caitta-dharma-s.
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1 .Chief. 2. Same as pahāṇa, in the sense of 'exertion', 'effort',as in samyakpradhāna.
pradhāna;1 .Chief. 2. Same as pahāṇa, in the sense of 'exertion', 'effort',as in samyakpradhāna.
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‘Difference in state’;Vasumitra’s explanation on temporality: A dharma in a given temporal state is termed future, present or past accordingly.
avasthā-anyathātva (/avasthā-anyathika);‘Difference in state’;Vasumitra’s explanation on temporality: A dharma in a given temporal state is termed future, present or past accordingly.
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anupadhiśeṣa-nirvāṇa;Nirvāṇa without substratum.
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prajñā-indriya;Faculty of understanding.
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Informative karma. This refers to the bodily and vocal karma-s that are ‘informing’,i.e., indicative of the mental state of the doer,
vijñapti-karma;Informative karma. This refers to the bodily and vocal karma-s that are ‘informing’,i.e., indicative of the mental state of the doer,
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Distress; the unpleasant aspect, demerit
ādīnava;Distress;the unpleasant aspect, demerit
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Pertaining to neither the trainee or the non-trainee.
naiva-śaiksa-nāśaikṣa;Pertaining to neither the trainee or the non-trainee.
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(A doctrine) whose meaning is yet to be fully drawn out; implicit (teaching)
neyārtha;(A doctrine) whose meaning is yet to be fully drawn out;implicit (teaching)
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‘Grasping of the fruit’;i.e., acquiring, in the present moment, the causal efficiency for a dharma’s effect. —►phalāksepa.
phala-pratigrahaṇa;‘Grasping of the fruit’;i.e., acquiring, in the present moment, the causal efficiency for a dharma’s effect. —►phalāksepa.
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saṃyojana;Fetter. It is also a synonym for kleśa.
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Complete knowledge qua abandonment. It is the absolute abandonment (atyanta-prahāṇa) of kleśa. Abandonment being the result of complete knowledge, it is also said to be a complete knowledge.
prahāṇa-parijña;Complete knowledge qua abandonment. It is the absolute abandonment (atyanta-prahāṇa) of kleśa. Abandonment being the result of complete knowledge, it is also said to be a complete knowledge.
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Cessation independent of deliberation, one of the three types of asamskrta-dharmas.It is a cessation acquired not through any effort of deliberation, but due to the deficiency in pratyayas.But like a pratisaṃkhyā-nirodha, it is also not a mere absence,but a positive force preventing the arising of the dharma which has ceased.
apratisaṃkhyā-nirodha;Cessation independent of deliberation, one of the three types of asamskrta-dharmas.It is a cessation acquired not through any effort of deliberation, but due to the deficiency in pratyayas.But like a pratisaṃkhyā-nirodha, it is also not a mere absence,but a positive force preventing the arising of the dharma which has ceased.
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Follower of an important school of thought, characterized as "one who takes as authority the sütra and not the śāstra:"
Sautrāntika;Follower of an important school of thought, characterized as "one who takes as authority the sütra and not the śāstra:"
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‘Production-production ’,one of the four anulakṣaṇa-s. Its function is to generate jāti. —►anulakṣaṇa.
jāti-jāti;‘Production-production ’,one of the four anulakṣaṇa-s. Its function is to generate jāti. —►anulakṣaṇa.
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Cessation-attainment, a meditational attainment in which all mental activities come to cease.
nirodha-samāpatti;Cessation-attainment, a meditational attainment in which all mental activities come to cease.
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A subsidiary topic or digression from the main topic under discussion.
anuprasaṅga;A subsidiary topic or digression from the main topic under discussion.
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1 .‘Facing vinaya’,'pertaining to vinaya’; 2. 'excellent/profound vinaya. This term, as found in the sūtra-s, parallels the term abhidharma.
abhivinaya;1 .‘Facing vinaya’,'pertaining to vinaya’;2. 'excellent/profound vinaya. This term, as found in the sūtra-s, parallels the term abhidharma.
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‘Knowledge-marker’. Prāpti is the marker of the knowledge that "this [dharma] belongs to that person”.
jñāna-cihna;‘Knowledge-marker’. Prāpti is the marker of the knowledge that "this [dharma] belongs to that person”.
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Non-cultivated, one of the 14 synonyms for pratisaṃkhyā-nirodha in MVŚ.
asevita;Non-cultivated, one of the 14 synonyms for pratisaṃkhyā-nirodha in MVŚ.
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viparīta;Being topsy-turvy, turned upside down.
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"Of the form, ‘it happened thus’,”. One of the dvādaśāṅga-dharma-pravacana. It assumes the form of the narration of a past event.
itivṛttaka;"Of the form, ‘it happened thus’,”. One of the dvādaśāṅga-dharma-pravacana. It assumes the form of the narration of a past event.
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‘View';its svabhāva is prajñā. It is characterized by a strong mode of activity (ākāra) of speculation and judgment (saṃtīraṇa). As kleśa, it is five-fold: satkāya-dṛṣṭi, antagraha-dṛṣṭi, mithyā-dṛṣṭi, dṛṣṭi-parmārśa and śīlavrata-parāmarśa. It also operates as proper view (samyag-dṛṣṭi).
dṛṣṭi;‘View';its svabhāva is prajñā. It is characterized by a strong mode of activity (ākāra) of speculation and judgment (saṃtīraṇa). As kleśa, it is five-fold: satkāya-dṛṣṭi, antagraha-dṛṣṭi, mithyā-dṛṣṭi, dṛṣṭi-parmārśa and śīlavrata-parāmarśa. It also operates as proper view (samyag-dṛṣṭi).
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Life-force, life-principle conditioning.
āyuḥsaṃskāra;Life-force, life-principle conditioning.
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Abhisamaya in respect of the seeing of the four noble truths by the pure prajñā alone.
darśana-abhisamaya;Abhisamaya in respect of the seeing of the four noble truths by the pure prajñā alone.
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1.Knowledge, understanding. (The opposite is avidyā) 2. A science or study; e.g. hetu-vidyā.
vidyā;1.Knowledge, understanding. (The opposite is avidyā) 2. A science or study; e.g. hetu-vidyā.
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Requisite, provision (needed on the spiritual journey or for spiritual attainment).
saṃbhāra;Requisite, provision (needed on the spiritual journey or for spiritual attainment).
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‘Sameness in mode of activity’: Conjoined thought and thought-concomitants have the same mode of comprehending the shared cognitive object. —►pañca-samatā
ākāra-samatā;‘Sameness in mode of activity’: Conjoined thought and thought-concomitants have the same mode of comprehending the shared cognitive object. —►pañca-samatā
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Vocal expression; the information karma of speech.
vag-vijñapti;Vocal expression;the information karma of speech.
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Preparatory effort. This stage comprises the mokṣa-bhāgīya and the nirvedha-bhāgīya.
prayoga;Preparatory effort. This stage comprises the mokṣa-bhāgīya and the nirvedha-bhāgīya.
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A school that branched off from the Sarvāstivāda. Their special doctrines are the ineffable pudgala, the asura as the sixth gati, etc. Pudgalavāda.
Vātsīputīya;A school that branched off from the Sarvāstivāda. Their special doctrines are the ineffable pudgala, the asura as the sixth gati, etc. Pudgalavāda.
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'Comprising five things/categories’,an important chapter of the PrŚ dealing with the five categories of dharma-s: rūpa, citta, caitasika, citta-viprayukta' saṃskāra and asaṃskṛta.
pañcavastuka;'Comprising five things/categories’,an important chapter of the PrŚ dealing with the five categories of dharma-s: rūpa, citta, caitasika, citta-viprayukta' saṃskāra and asaṃskṛta.
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‘Independent ignorance’,a mode of avidyā. In this mode, the avidyā arises through its own strength, without relying on the other fundamental or secondary defilements.
āveṇikī avidyā;‘Independent ignorance’,a mode of avidyā. In this mode, the avidyā arises through its own strength, without relying on the other fundamental or secondary defilements.
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A male novice member of the Saṅgha who has not yet received the Higher Ordination.
śrāmaṇera;A male novice member of the Saṅgha who has not yet received the Higher Ordination.
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āśaya-viśeṣa;A specific type of intention.
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Non-information. This refers to avijñapti-karma and avijñapti-rūpa.
avijñapti;Non-information. This refers to avijñapti-karma and avijñapti-rūpa.
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sākāra-vijñāna-vāda;Same as sākāra-jñāna-vāda.
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saṃcetanīya-karma;A deed that is done intentionally
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(Defilements) abandonable by vision/insight.
darśana-heya;(Defilements) abandonable by vision/insight.
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‘Conditionings [in the present existence] have avidyā as their [causal] condition.’
avidyāpratyayāḥ samskārāḥ;‘Conditionings [in the present existence] have avidyā as their [causal] condition.’
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'Hindrance to meditative attainment’. Some masters hold that this constitutes the vimokṣa-āvaraṇa.
samāpatty-āvaraṇū;'Hindrance to meditative attainment’. Some masters hold that this constitutes the vimokṣa-āvaraṇa.
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Existent as a real entity; absolutely real.
dravyasat;Existent as a real entity;absolutely real.
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Knowledge whose object-domain is non-existent.
asad-viṣayaṃ jñānam;Knowledge whose object-domain is non-existent.
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Clinging to one’s views as the only true ones.
dṛṣṭi-parāmarśa;Clinging to one’s views as the only true ones.
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kleśamahābhūmika dharma;Universal dharma-s of defilement.
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(Defilements) abandonable through insight into the nirodha-satya.
nirodha-darśarta-heya;(Defilements) abandonable through insight into the nirodha-satya.
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‘Characteristic of the existent,. What is existent is what can serve as an object for generating a cognition (buddhi)
sallakṣaṇa;‘Characteristic of the existent,. What is existent is what can serve as an object for generating a cognition (buddhi)
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buddhi-pratyakṣa;Direct perception qua discernment.
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Fine,subtle. In the Sarvāstivāda atomic theory, seven paramānu-s constitute an anu.It is the finest among all rūpa-s perceivable by the eye and visual consciousness; and even then by only three types of eyes: 1. the divya-cakṣus, 2. the eye of a cakravartin,3. the eye of a bodhisattva in his last birth.
aṇu;Fine,subtle. In the Sarvāstivāda atomic theory, seven paramānu-s constitute an anu.It is the finest among all rūpa-s perceivable by the eye and visual consciousness;and even then by only three types of eyes: 1. the divya-cakṣus, 2. the eye of a cakravartin,3. the eye of a bodhisattva in his last birth.
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The principle of difference(/exclusion).
vyatireka;The principle of difference(/exclusion).
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‘[A straight-forward anwer] consisting the word "No”’ (to a question of the form: "does p imply q?").
naivaṃ-pādaka;‘[A straight-forward anwer] consisting the word "No”’ (to a question of the form: "does p imply q?").
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The insight-meditation type of practitioner.
vipaśyanā-carita;The insight-meditation type of practitioner.
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Free from disease/affliction; a type of medicine that counteracts poison.
agada;Free from disease/affliction;a type of medicine that counteracts poison.
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saṃskāra;Conditionings, conditioning forces.
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One of the fourfold Sarvāstivādin interpretation of the conditioned co-arising. According to this interpretation, conditioned co-arising extends over (prākarsika) three periods (past, present, future) of existence.
prākarṣika-pratītya-samutpāda;One of the fourfold Sarvāstivādin interpretation of the conditioned co-arising. According to this interpretation, conditioned co-arising extends over (prākarsika) three periods (past, present, future) of existence.
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Knowledge of the path, acquired in the process of abhisamaya.
mārga-jñana;Knowledge of the path, acquired in the process of abhisamaya.
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pradāśa ( / pradāsa);Depraved opinionatedness.
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‘Doctrine-pursuant’• A practitioner who relies primarily on the understanding of the Doctrine for spiritual progress.
dharmānusārin;‘Doctrine-pursuant’• A practitioner who relies primarily on the understanding of the Doctrine for spiritual progress.
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‘Faith-pursuant. A practitioner who primarily relies on faith for spiritual progress.
śraddhānusārin;‘Faith-pursuant. A practitioner who primarily relies on faith for spiritual progress.
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The ‘graspable’,the grasped (the ‘object’).
grāhya;The ‘graspable’,the grasped (the ‘object’).
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Appeared; coming into the field of one’s experience.
ābhāsagata;Appeared;coming into the field of one’s experience.
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Non-appropriated (by a being's citta-caitta-s); i.e. sensitive (rūpa).
anutpātta;Non-appropriated (by a being's citta-caitta-s);i.e. sensitive (rūpa).
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‘Non-peacefulness and insecurity’,'not peaceful and insecure .This is a defining feature of what is akuśala.
aksema;‘Non-peacefulness and insecurity’,'not peaceful and insecure .This is a defining feature of what is akuśala.
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Group-homogeneity; one of the viprayukta-saṃskāra-s.
sabhāgatā;Group-homogeneity;one of the viprayukta-saṃskāra-s.
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dharmatā;Nature of dharma;nature of things.
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cintā-mayī prajñā;Understanding derived from reflection.
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(defilements) abandonable through insight into the saṃudaya-satya.
saṃudaya-darśana-heya;(defilements) abandonable through insight into the saṃudaya-satya.
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Universal dharma-s which are veiled-non- defined.
nivṛtāvyākṛta-mahābhūmika-dharma;Universal dharma-s which are veiled-non- defined.
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arhat pratipannaka;Candidate for the fruition of arhat.
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(Pertaining to) the section of vigilance; this refers to the abstention from intoxicants.
apramādāṅga;(Pertaining to) the section of vigilance;this refers to the abstention from intoxicants.
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Proper speech. One aspect of the āryāṣṭāṅgika-mārga.
saṃyag-vāc;Proper speech. One aspect of the āryāṣṭāṅgika-mārga.
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artha-svarūpa;The object in its unique nature.
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Delusion. One of the three akuśala-mūla-s.
moha;Delusion. One of the three akuśala-mūla-s.
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‘Teaching’, ‘elaborative exposition ’;the last member of the dvādaśāṅga -dharma- pravacana. In a specific sense, it is synonymous with Abhidharma. In Saṃghabhadra's words, "upadeśa refers to the non-erroneous revealing, answering of objections and ascertainment, of the preceding [eleven] members [of the dvādaśāṅga-dharma-pravacana]"
upadeśa;‘Teaching’, ‘elaborative exposition ’;the last member of the dvādaśāṅga -dharma- pravacana. In a specific sense, it is synonymous with Abhidharma. In Saṃghabhadra's words, "upadeśa refers to the non-erroneous revealing, answering of objections and ascertainment, of the preceding [eleven] members [of the dvādaśāṅga-dharma-pravacana]"
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Continuance, continuity, serial succession.
prabandha;Continuance, continuity, serial succession.
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Theory of causes';the school which expounds or stresses on the theory of causation. It is a name for the Sarvāstivāda school
Hetuvāda;Theory of causes';the school which expounds or stresses on the theory of causation. It is a name for the Sarvāstivāda school
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‘Designation/teaching on cause’, name of ā chapter in the Prajñapti-śāstra.
kāraṇa-prajñapti;‘Designation/teaching on cause’, name of ā chapter in the Prajñapti-śāstra.
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Buddhadeva’s explanation on temporality: a dharma is said to be future, present or past relative to that which precedes and/or that which succeeds.
anyathā-anyathātva (/anyathā-anyathika)
anyathā-anyathātva (/anyathā-anyathika);Buddhadeva’s explanation on temporality: a dharma is said to be future, present or past relative to that which precedes and/or that which succeeds.
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Roots of skilfulness. There are two sets of three: 1.alobha, advesa, aloha; 2. puṇya-bhāgīya, mokṣa-bhāgīya, nirvedha-bhāgīya.
kuśala-mūla;Roots of skilfulness. There are two sets of three: 1.alobha, advesa, aloha; 2. puṇya-bhāgīya, mokṣa-bhāgīya, nirvedha-bhāgīya.
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viprayukta-saṃskāra;Conditionings disjoined from thought.
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Condition qua object, one of the four pratyaya-s.
ālambana-pratyaya;Condition qua object, one of the four pratyaya-s.
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Restraint undertaken for one full day and a night.
upavāsa-saṃvara;Restraint undertaken for one full day and a night.
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Action, activity (not in the specific sense of kāritra).
kriyā;Action, activity (not in the specific sense of kāritra).
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dṛṣṭa-dharma-vedaīya-karma;Karma experiencible in this life.
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Subsequent knowledge. It is a spiritual insight similar in nature to dharma- jñāna and acquired subsequently to it, while one is gaining insight intoa noble truth pertaining to the rūpa- and ārūpya-dhātu-s.
anvaya-jñāna;Subsequent knowledge. It is a spiritual insight similar in nature to dharma- jñāna and acquired subsequently to it, while one is gaining insight intoa noble truth pertaining to the rūpa- and ārūpya-dhātu-s.
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Non-acquisition, one of the viprayukta-saṃskāra-dharma-s. It is a force opposite in nature to prāpti, and serves to severe the link of a dharma from the serial continuity of the sentient being.
aprāpti;Non-acquisition, one of the viprayukta-saṃskāra-dharma-s. It is a force opposite in nature to prāpti, and serves to severe the link of a dharma from the serial continuity of the sentient being.
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(Meditation) attainment of cessation of sensation and ideation. saṃe as nirodha-saṃāpatti.
saṃjñā-vedita-nirodha-saṃāpatti;(Meditation) attainment of cessation of sensation and ideation. saṃe as nirodha-saṃāpatti.
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The warrior class; the second of the four major castes in the Hindu system.
ksatriya;The warrior class;the second of the four major castes in the Hindu system.
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Base of mindfulness. There are four: kāya-, vedanā-, citta- and dharma-s.
smṛtyupasthāna;Base of mindfulness. There are four: kāya-, vedanā-, citta- and dharma-s.
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Conditioned co-arising in (twelve) states.
āvasthika pratītya-samutpāda;Conditioned co-arising in (twelve) states.
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‘Learning’; ‘training’. A female member of the Saṅgha who is under probation for the bhikṣuṇī ordination.
śiksāmānā;‘Learning’;‘training’. A female member of the Saṅgha who is under probation for the bhikṣuṇī ordination.
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Horn of a hare; a simile for something which is an absolute non-existent.
śaśa-śṛṅga;Horn of a hare;a simile for something which is an absolute non-existent.
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Of the nature of being capable of protecting oneself from retrogression.
anurakṣaṇā-dharman;Of the nature of being capable of protecting oneself from retrogression.
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nivrtāvyākṛta-vijñapti-rūpa;Veiled-non-defined informative matter
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The valid means of knowledge, which is direct perception.
pratyakṣa-pramāṇa;The valid means of knowledge, which is direct perception.
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Five categories of abandonables: (l)-(4) those abandonable by insight into duḥkha, samudaya, nirodha, mārga, and (5) by bhāvanā.
pañca-nikāya;Five categories of abandonables: (l)-(4) those abandonable by insight into duḥkha, samudaya, nirodha, mārga, and (5) by bhāvanā.
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Pertaining (lit.: ‘bound/yoked’)to the sphere of sensuality.
kāma-dhātu-pratisaṃyukta;Pertaining (lit.: ‘bound/yoked’)to the sphere of sensuality.
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Intended; Lovable/Inclined Toward, one of the 14 synonyms for pratisaṃkhyā- nirodha in MVŚ.
abhipreta;Intended;Lovable/Inclined Toward, one of the 14 synonyms for pratisaṃkhyā- nirodha in MVŚ.
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pūrvānta(-koṭi);The first beginning (of saṃsāra).
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Self-conceit. A mode of māna,characterized thus: "One clings to the pañcopādāna-skandha as the ātman or ātmīya” (Cf Avatāra)
asmimāna;Self-conceit. A mode of māna,characterized thus: "One clings to the pañcopādāna-skandha as the ātman or ātmīya” (Cf Avatāra)
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(One) who takes the sūtra as the ultimate criterion/authority.
sūtra-prāmāṇika;(One) who takes the sūtra as the ultimate criterion/authority.
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A solemn dialogue on the dharma (between bhikṣu-s).
abhidharma-kathā;A solemn dialogue on the dharma (between bhikṣu-s).
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‘Five fetters pertaining to the lower portion’,i.e., to the kāma-dhātu. They comprise: satkāya-dṛṣṭi, śīla-vrata-parāmarśa, vicikitsā. kāmacchanda and vyāpāda.
pañca-avara-bhāgīya;‘Five fetters pertaining to the lower portion’,i.e., to the kāma-dhātu. They comprise: satkāya-dṛṣṭi, śīla-vrata-parāmarśa, vicikitsā. kāmacchanda and vyāpāda.
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Tranquility and insight, the two fundamental aspects of meditative praxis.
śamatha-vipaśyanā;Tranquility and insight, the two fundamental aspects of meditative praxis.
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atīndriya;‘Beyond the senses’,supra-sensuous.
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'Cow-dust1,the size of seven eḍaka-rajas.
go-rajas;'Cow-dust1,the size of seven eḍaka-rajas.
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Direct perception dependent on a sense faculty.
indriya-pratyakṣa;Direct perception dependent on a sense faculty.
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Non-harmony. It is mentioned in the MVŚ as a viprayukta-samskāra, a force that causes schism in the Saṅga.
asāmagrī;Non-harmony. It is mentioned in the MVŚ as a viprayukta-samskāra, a force that causes schism in the Saṅga.
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Vital faculty. A disjoined conditioning (viprayukta-saṃskāra) on account of which a sentient being is alive.
jīvitendriya;Vital faculty. A disjoined conditioning (viprayukta-saṃskāra) on account of which a sentient being is alive.
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(The samparyukata-hetu-s are of the nature of) ‘sharing the same cognitive object and activity’
ek' ālambanakṛtya;(The samparyukata-hetu-s are of the nature of) ‘sharing the same cognitive object and activity’
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Proclivity. For the Sarvāstivāda, it is one of the synonyms for kleśa (defilement), signifying its subtle nature. For the Sautrāntika and others, it is a latent defilement, the seed of the paryavasthāna.
anuśaya;Proclivity. For the Sarvāstivāda, it is one of the synonyms for kleśa (defilement), signifying its subtle nature. For the Sautrāntika and others, it is a latent defilement, the seed of the paryavasthāna.
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bhedābheda;Non-difference in difference.
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(1)Mutual subsumption, inclusion, subordination. (2) Cohesion.
saṃgraha;(1)Mutual subsumption, inclusion, subordination. (2) Cohesion.
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vidūṣaṇa-pratipakṣa;A counteragent which generates disgust.
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Appropriated (by the citta-caitta-s); i.e. sensitive (rūpa).
upātta;Appropriated (by the citta-caitta-s);i.e. sensitive (rūpa).
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dṛṣṭa-dharma-sukha-vihāra;State of bliss in the present life.
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Developed,cultivated; perfumed (by a vāsanā).
bhāvita;Developed,cultivated;perfumed (by a vāsanā).
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Activity. For the Vaibhāsika, the activity belongs only to a present dharma, it is its efficacy of projecting its own fruit (existence) in the next moment of its serial continuity. In this strict sense, this term is used in contradistinction from other general terms designating function,potency, efficacy, etc, such as kriyā, vyāpāra,sāmarthya, śakti, etc.
kāritra;Activity. For the Vaibhāsika, the activity belongs only to a present dharma, it is its efficacy of projecting its own fruit (existence) in the next moment of its serial continuity. In this strict sense, this term is used in contradistinction from other general terms designating function,potency, efficacy, etc, such as kriyā, vyāpāra,sāmarthya, śakti, etc.
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ārya-jñāna;Noble (i.e., anāsrava) knowledge.
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tri-ratna;Triple Gem’: Buddha, Dharma and Saṅgha.
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Conditionings disjoined from thought. They are forces/dharma-s which are neither material nor mental. The Sarvāstivāda generally enumerates 14 such forces, such as prāpti, aprāpti, etc.
cittaviprayukta-saṃskāra;Conditionings disjoined from thought. They are forces/dharma-s which are neither material nor mental. The Sarvāstivāda generally enumerates 14 such forces, such as prāpti, aprāpti, etc.
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Moment-origination; i.e., origination at the very moment of the action.
tatkṣaṇa-samutthāna;Moment-origination;i.e., origination at the very moment of the action.
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1.Name. 2. Word, one of the disjoined conditionings (citta-viprayukta- saṃskāra).3. The mental part of the psycho-physical complex(nāma-rūpa)
nāma;1.Name. 2. Word, one of the disjoined conditionings (citta-viprayukta- saṃskāra).3. The mental part of the psycho-physical complex(nāma-rūpa)
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vratāṅga;The section of observation of vows.
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Topsy-turviness, erroneousness. E.g.: taking what is duhkha for sukha, śūnya for aśūnya, anitya for nitya, anātman for ātman.
viparyāsa;Topsy-turviness, erroneousness. E.g.: taking what is duhkha for sukha, śūnya for aśūnya, anitya for nitya, anātman for ātman.
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Unmatchability. As a technical term, it is said by the Vaibhāṣika to be synonymous with vaipulya and vaidalya (Pāli: vedalla).
vaitulya;Unmatchability. As a technical term, it is said by the Vaibhāṣika to be synonymous with vaipulya and vaidalya (Pāli: vedalla).
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'Perfection. A bodhisattva fufills the six perfections before attaining enlightenment. The six are: dāna, śīla, vīrya, kṣānti, samādhi and prajñā.
pārāmitā;'Perfection. A bodhisattva fufills the six perfections before attaining enlightenment. The six are: dāna, śīla, vīrya, kṣānti, samādhi and prajñā.
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Discernment/cognition with regard to an object
prativijñapti;Discernment/cognition with regard to an object
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lokavyavahāra;Conventional usages in the world.
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Delight in the cultivation of abandonment (of defilements).
prahāṇa-bhāvanā-ārāmatā;Delight in the cultivation of abandonment (of defilements).
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(Defilements) abandonable by repeated cultivation.
bhāvanā-mārga-heya;(Defilements) abandonable by repeated cultivation.
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A Sarvāstivādin who takes the Abhidharma-mahāvibhāṣā as the authority.
Váibhāṣika;A Sarvāstivādin who takes the Abhidharma-mahāvibhāṣā as the authority.
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‘Rabbit-dust’,the size of seven ap-rajas.
śaśa-rajas;‘Rabbit-dust’,the size of seven ap-rajas.
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tāmra-rajas (/loha-rajas);'Copper dust’;the size of seven aṇu-s.
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maitrī-bhāvanā;Meditation on loving-kindness
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aviparīta;Non-topsy-turvy, non-erroneous.
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Outflow-free (‘pure’ in the sense that such a dharma does not conduce to the saṃsāric process). —► sāsrava .
anāsrava;Outflow-free (‘pure’ in the sense that such a dharma does not conduce to the saṃsāric process). —► sāsrava .
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The dragging out of a fruit (out of its existence in the future temporal period).
phala-ākarṣaṇa;The dragging out of a fruit (out of its existence in the future temporal period).
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(An Ābhidharmika’s) skilfulness with regard to conjunction, disjunction.
saṃprayoga-viprayoga-kauśalya;(An Ābhidharmika’s) skilfulness with regard to conjunction, disjunction.
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(Defilements) adhere and grow concordantly (with the sāsrava objects).
auśerate;(Defilements) adhere and grow concordantly (with the sāsrava objects).
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(The sabhāga-hetu is of the nature of) 'bringing forth their own fruits’.
svaphalanirvartana;(The sabhāga-hetu is of the nature of) 'bringing forth their own fruits’.
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nirvedha;Penetration, decisive distinction.
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That which is exceedingly obstructive (a= atyartham, 'exceedingly'; gha=hanti 'strike/obstruct'; atyarthaṃ hanti hanyate ceti agham); i.e., agglomerated obstructive matter.
agha;That which is exceedingly obstructive (a= atyartham, 'exceedingly';gha=hanti 'strike/obstruct';atyarthaṃ hanti hanyate ceti agham); i.e., agglomerated obstructive matter.
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‘Mental application on the real’.A contemplation on the real nature of things is called a “mental application to the real”,such as the true characteristic of a dharma.
tattva-manaskāra;‘Mental application on the real’.A contemplation on the real nature of things is called a “mental application to the real”,such as the true characteristic of a dharma.
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Obtained spontaneously (acquired in accordance with the nature of things).
dharmatā-prātilambhika;Obtained spontaneously (acquired in accordance with the nature of things).
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'Reception world'; i.e., the physical world.
bhājana-loka;'Reception world';i.e., the physical world.
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‘Impermanence-characteristic’,a viprayukta-saṃskāra-dharma that causes the perishing of a conditioned dharma. One of four characteristics (lakṣaṇa) of the conditioned dharma-s. saṃsṛrta-lakṣaṇa.
anityatā-lakṣaṇa;‘Impermanence-characteristic’,a viprayukta-saṃskāra-dharma that causes the perishing of a conditioned dharma. One of four characteristics (lakṣaṇa) of the conditioned dharma-s. saṃsṛrta-lakṣaṇa.
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traidhātukavyāpin;Pervading in all three spheres.
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An ordinary worldling (one who has not yet become an āryà).
pṛthagjana;An ordinary worldling (one who has not yet become an āryà).
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Stream-accordants, those who have not planted the skilful roots of mokṣa- bhāgīya.
anu-srota;Stream-accordants, those who have not planted the skilful roots of mokṣa- bhāgīya.
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Universal unskilful/unwholesome dharma-s.
akuśala-mahābhūmika dharma;Universal unskilful/unwholesome dharma-s.
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Space element; to be distinguished from the unconditioned ākāśa. —►aghasāmantaka-rūpa.
ākāśa-dhatu;Space element;to be distinguished from the unconditioned ākāśa. —►aghasāmantaka-rūpa.
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‘Subsidiary element,a term similar in significance to bīja (seed), used by Śrīlāta.
anudhātu;‘Subsidiary element,a term similar in significance to bīja (seed), used by Śrīlāta.
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Tasting, enjoying; the enjoyable aspect.
āsvādana;Tasting, enjoying;the enjoyable aspect.
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Momentum for the duration. An arhat、ability to prolong his life at will is by virtue of his mastery over the power of samādhi. With this, he transforms the momentum for the duration of the mahābhūta-s of the faculties and projects,through his power of samādhi,a new momentum for the same.
sthitikālāvedha;Momentum for the duration. An arhat、ability to prolong his life at will is by virtue of his mastery over the power of samādhi. With this, he transforms the momentum for the duration of the mahābhūta-s of the faculties and projects,through his power of samādhi,a new momentum for the same.
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Path (leading to Nirvāṇa); a synonym for mārga.
pratipad;Path (leading to Nirvāṇa);a synonym for mārga.
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Conceit of attainment, a mode of māna. It is characterized thus: "If one has not attained the distinctive acquirement of swta-āpatti,etc., and one claims that one has.” (Cf. Avatāra)
abhimāna;Conceit of attainment, a mode of māna. It is characterized thus: "If one has not attained the distinctive acquirement of swta-āpatti,etc., and one claims that one has.” (Cf. Avatāra)
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Highest. A lso,"Most Excellent’,one of the 14 synonyms for pratisaṃkhyā -nirodha in the MVS.
parama;Highest. A lso,"Most Excellent’,one of the 14 synonyms for pratisaṃkhyā -nirodha in the MVS.
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prāyogika;Derived from preparatory effort.
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‘Resemblance of hatred’. It is not the kleśa, hatred itself, but only a resemblance of it. This refers to the vāsanā left behind as a result of the perfuming of dveṣa.
dveṣa-sadṛśatva;‘Resemblance of hatred’. It is not the kleśa, hatred itself, but only a resemblance of it. This refers to the vāsanā left behind as a result of the perfuming of dveṣa.
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atyanta-viruddha;Absolutely opposed(/contradictory).
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Bending upwards. A characteristic of māna.
unnati;Bending upwards. A characteristic of māna.
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Complete knowledge qua abandonment. It has knowledge as its svabhāva. —►prahāna-parijñā.
jñāna-parijñā;Complete knowledge qua abandonment. It has knowledge as its svabhāva. —►prahāna-parijñā.
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Secondary characteristic (of the conditioned dharma-s). There are four: jāti-jāti,sthiti-sthiti,jarā-jarā, anityatā-anityatā (/vyaya-vyaya). Each saṃskṛta-dharma is momentary thanks to the operation of the saṃskṛta-lakṣaṇa-s and each of these is in turned rendered momentary thanks to the operation of the four anulakṣaṇa-s.
nulakṣaṇa;Secondary characteristic (of the conditioned dharma-s). There are four: jāti-jāti,sthiti-sthiti,jarā-jarā, anityatā-anityatā (/vyaya-vyaya). Each saṃskṛta-dharma is momentary thanks to the operation of the saṃskṛta-lakṣaṇa-s and each of these is in turned rendered momentary thanks to the operation of the four anulakṣaṇa-s.
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One who has destroyed darkness in all ways; i.e., a buddha (who has overcome both kliṣṭa and kliṣṭājñāna.
sarvathā-sarvahatāndhakāra;One who has destroyed darkness in all ways;i.e., a buddha (who has overcome both kliṣṭa and kliṣṭājñāna.
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(The sahabhū-hetu-s are of the nature of) ‘sharing an activity by mutually operating in concordance’.
anyonyānuparivartanaikakṛtya;(The sahabhū-hetu-s are of the nature of) ‘sharing an activity by mutually operating in concordance’.
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Projection of the fruit; i.e. the causal determination that a particular dharma, y, will be the corresponding fruit of a present dharma, x. Each dharma, at the present moment, and only at the present moment, can project its own fruit (i.e., can have this activity of yielding its own next moment of existence in its serial continuity. — kāritra).
phalākṣepa;Projection of the fruit;i.e. the causal determination that a particular dharma, y, will be the corresponding fruit of a present dharma, x. Each dharma, at the present moment, and only at the present moment, can project its own fruit (i.e., can have this activity of yielding its own next moment of existence in its serial continuity. — kāritra).
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upalakṣaṇa;Examination;close observation.
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vijñāna-dhātu;The consciousness element.
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varga;A separate part/division, a chapter.
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A Worthy One’, epithet for one who has achieved the highest spiritual attainment.
arhat;A Worthy One’, epithet for one who has achieved the highest spiritual attainment.
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idaṃsatyābhinirveśa-kāyagrantha;Corporeal tie of dogmatism.
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asarvatraga-kleśa;Non-universal defilement.
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anidarśana-apratigha;Invisible and non-resistant.
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‘Born of retribution’. One of the doctrinal perspectives in Abhidharma analysis: dharma-s are divisible as those which are retribution-born (e.g., eye) and those which are not (e.g. sound).
vipākaja;‘Born of retribution’. One of the doctrinal perspectives in Abhidharma analysis: dharma-s are divisible as those which are retribution-born (e.g., eye) and those which are not (e.g. sound).
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A female novice member of the Saṅgha who has not yet received the Higher Ordination.
śrāmaṇerī;A female novice member of the Saṅgha who has not yet received the Higher Ordination.
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paramārtha;Highest sense;an absolute real.
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The actual giving of the fruit (as opposed to phalākṣepa/phala-parigrahaṇa).
phala-dāna;The actual giving of the fruit (as opposed to phalākṣepa/phala-parigrahaṇa).
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Association, conjunction. Mental dharma-s are said to be in conjunction in accordance with the five-fold equality. — pañcadhā samatā.
saṃprayoga;Association, conjunction. Mental dharma-s are said to be in conjunction in accordance with the five-fold equality. — pañcadhā samatā.
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Non-cultivated, one of the 14 synonyms for pratisaṃkhyā-nirodha in the MVŚ.
abhāvita;Non-cultivated, one of the 14 synonyms for pratisaṃkhyā-nirodha in the MVŚ.
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The ‘lower/inferior vehicle’;a derogatory term used by the Mahāyāna to refer to the Buddhist schools which emerged in the Abhidharma period.
Hīnayāna;The ‘lower/inferior vehicle’;a derogatory term used by the Mahāyāna to refer to the Buddhist schools which emerged in the Abhidharma period.
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Duration-characteristic, a viprayukta-saṃskāra-dharma that causes the momentary duration of a conditioned dharma.—► saṃskṛta-lakṣaṇa.
sthiti-lakṣaṇa;Duration-characteristic, a viprayukta-saṃskāra-dharma that causes the momentary duration of a conditioned dharma.—► saṃskṛta-lakṣaṇa.
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Image or representation of the external object.
arthasya pratinidhi;Image or representation of the external object.
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vātāyana-rajas;Dust in the wind passage.
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