by Dalai Lama
84. The ground of the latencies of ignorance is subtle motivational effort that instigates physical, verbal, and mental actions and is the cause of unpolluted karma. Created only by āryas, unpolluted karma produces the mental bodies of śrāvaka and solitary realizer arhats and of ārya bodhisattvas.
85. Gyaltsap Darma Rinchen, “The Tathāgata Essence,” trans. Gavin Kilty, unpublished manuscript, 170.
86. Unnumbered introductory verse, translated by Geshe Thupten Jinpa, 2007.
87. This cloth, also called “stone wool,” is woven asbestos. It is cleaned by placing it in fire, which burns the dirt, leaving a sparkling clean cloth.
88. William Magee, “A Tree in the West: Competing Tathāgatagarbha Theories in Tibet,” Chung-Hwa Buddhist Journal 19 (2006), 482.
89. Magee, “A Tree in the West,” 482.
Glossary
abstract composites (viprayukta-saṃskāra). Impermanent phenomena that are neither forms nor consciousnesses.
access concentration. Serenity, which arises when the five hindrances have been suppressed.
affirmative phenomenon. A phenomenon realized by means of not eliminating an object of negation.
affirming negative (paryudāsapratiṣedha, T. ma yin dgag). A negative where, upon an awareness eliminating a negated object, another phenomenon is suggested or established.
afflictions (kleśa). Mental factors that disturb the tranquility of the mind; these include disturbing emotions and wrong views.
afflictive obscurations (kleśāvaraṇa). Obscurations that mainly prevent liberation; afflictions and their seeds.
aggregates (skandha). The four or five components that make up a living being: form (except for beings born in the formless realm), feelings, discriminations, miscellaneous factors, and consciousnesses.
apprehended object (muṣṭibandhaviṣaya, T. ’dzin stangs kyi yul). The main object with which the mind is concerned — that is, the object that the mind is getting at or understands. Synonymous with engaged object.
arhat. Someone who has eliminated all afflictive obscurations and attained liberation.
ārya. Someone who has directly and nonconceptually realized the emptiness of inherent existence.
ātman. A permanent, unitary, independent self, as asserted by non-Buddhists.
awakening (samyaksaṃbodhi). Buddhahood; the state in which all obscurations have been abandoned and all excellent qualities developed limitlessly.
bardo (antarābhava). The intermediate state between one life and the next.
basis of designation. The collection of parts or factors in dependence on which an object is designated.
bodhicitta. A main mental consciousness induced by an aspiration to bring about the welfare of others and accompanied by an aspiration to attain full awakening oneself.
bodhisattva. Someone who has spontaneous bodhicitta.
buddha nature (buddha disposition, T. sangs rgyas kyi rigs). A phenomenon that is suitable to transform into a buddha’s exalted body; sentient beings’ potential to become fully awakened.
causal or initial motivation (hetu-samutthāna). The first motivation to do an action.
causally concordant behavioral result. Karmic result in which our action is similar to an action we did in a previous life.
causally concordant experiential result. Karmic result in which we experience circumstances similar to what we caused others to experience.
causally concordant result. The karmic result that corresponds to its cause. It is of two types: the result similar to the cause in terms of our experience and the result similar to the cause in terms of our habitual behavior.
Cittamātra (Yogācāra). A Buddhist tenet system that asserts the true existence of dependent natures but does not assert external objects.
clear light (prabhāsvara). The clear and cognizant nature of the conventional mind is the subject clear light. The emptiness of the mind is the object clear light.
cognitive faculty (indriya). The subtle material in the gross sense organ that enables perception of sense objects; for the mental consciousness, it is previous moments of any of the six consciousnesses.
cognitive obscurations (jñeyāvaraṇa). Obscurations that mainly prevent full awakening; the latencies of ignorance and the subtle dualistic view that they give rise to.
collection of merit (puṇyasaṃbhāra). The practices of generosity and so forth — the method aspect of the path — motivated by bodhicitta and informed by the wisdom realizing emptiness that bears the result of buddhahood.
conceived object (T. zhen yul). The object conceived by a conceptual consciousness; synonymous with the apprehended or engaged object of a conceptual consciousness.
conceptual appearance (artha-sāmānya). A mental image of an object that appears to a conceptual consciousness.
conceptual consciousness (kalpanā). A consciousness knowing its object by means of a conceptual appearance.
conceptual fabrications. False modes of existence and false ideas imputed by the mind.
conceptualizations (vikalpa viparyāsa). Distorted concepts such as thinking impermanent things are permanent.
consciousness (jñāna). That which is clear and cognizant.
continuity of substance. A continuity in which one thing is the substance that transforms into another thing.
continuity of type. A continuity in which the cause and the result share similar characteristics.
conventional existence (saṃvṛtisat). Existence.
conventional reliable cognizer (T. tha snyad pa’i tshad ma). A reliable cognizer of conventionalities. It does not have the ability to perceive ultimate truths.
conventional truths (saṃvṛtisatya). That which is true only from the perspective of ignorance grasping true existence. They are not seen as true by an arya’s meditative equipoise on emptiness. Synonymous with veiled truths.
cyclic existence (saṃsāra). The cycle of rebirth that occurs under the control of afflictions and karma.
death (maraṇabhava). The last moment of a lifetime when the subtlest clear light mind manifests. The moment after the consciousness leaves the body is the bardo.
definitive sūtra (nītārtha sūtra). Sūtras that mainly and explicitly teach ultimate truths.
demeritorious karma. Second-link nonvirtuous formative actions that create the cause for unfortunate rebirths.
dependent arising (pratītyasamutpāda). This is of three types: (1) causal dependence — things arising due to causes and conditions, (2) mutual dependence — phenomena existing in relation to other phenomena, and (3) dependent designation — phenomena existing by being merely designated by terms and concepts.
desire realm (kāmadhātu). One of the three realms of cyclic existence; the realm where sentient beings are overwhelmed by attraction to and desire for sense objects.
deva. A being born as a heavenly being in the desire realm or in one of the meditative absorptions of the form or formless realms.
dhāraṇī. An intelligible phrase that encapsulates the essence of a teaching.
dharmakāya. See truth body.
dhyāna. Meditative stabilization in the form realm; full concentration where not only are the five hindrances suppressed but also the mind is in full meditative absorption.
direct reliable cognizer (pratyakṣa-pramāṇa). A nondeceptive awareness that knows its object — an evident phenomenon — directly, without depending on a reason.
disenchantment (P. nibbidā). Lack of interest in and detachment from phenomena conditioned by ignorance, which frees the mind from attachment.
dispassion (fading away, P. virāga). The path wisdom that first directly sees nirvāṇa.
distorted attention (distorted conceptions, ayoniśo manaskāra, T. tshul min yid byed). Attention that exaggerates or deprecates the characteristics of an object so that it is not known correctly. It induces conceptual proliferation (prapañca, papañca).
duḥkha. Unsatisfactory experiences of cyclic existence.
Dzogchen. A tantric practice emphasizing meditation on the nature of mind, practiced primarily in the Nyingma tradition.
eight worldly concerns (aṣṭalokadharma). Material gain and loss, disrepute and fame, blame and praise, pleasure and pain.
emanation body (nirmāṇakāya). The buddha body that appears as an ordinary sentient being to benefit others.
emptiness (śūnyatā). The lack of inherent existence and true existence.
enjoyment body (saṃbhogakāya). The buddha body that appears in the pure lands to teach ārya bodhisattvas.
environmental result (adhipatiphala). The result of karma that influences what environment we live in.
existent (sat). That which is perceivable by mind.
extreme of absolutism (eternalism, permanence, existence, śāśvatānta). Believing that a permanent, unitary, independent self exists or that phenomena exist inherently.
extreme of nihilism (ucchedānta). Believing that our actions have no ethical dimension; believing that nothing exists.
five actions of immediate retribution (ānantaryakarman). Killing one’s mother, father, or an arhat; wounding a buddha; and causing a schism in the saṅgha.
five lower fetters. View of a personal identity, doubt, view of rules and practices, sensual desire, and malice.
form body (rūpakāya). The buddha body in which a buddha appears to sentient beings; it includes the emanation and enjoyment bodies.
form realm (rūpadhātu). The saṃsāric realm in which beings have bodies made of subtle material. Attainment of various states of concentration without the determination to be free from saṃsāra causes rebirth there.
formless realm (ārūpyadhātu). The saṃsāric realm in which sentient beings do not have a material body. Deep meditative absorption without the aspiration for liberation from saṃsāra causes rebirth there.
four distorted conceptions (distorted attention, ayoniśa manaskāra, T. tshul min yid byed). Thinking (1) what is impermanent is permanent, (2) what is duḥkha by nature is happiness, (3) the unattractive and foul are attractive, and (4) what lacks a self has one.
four māras. Polluted aggregates, afflictions, death, and distraction to external objects.
four seals (caturmudrā). Four views that make a philosophy Buddhist: all conditioned phenomena are transient, all polluted phenomena are duḥkha, all phenomena are empty and selfless, nirvāṇa alone is true peace.
four truths of the āryas (catvāry āryasatyāni). The truth of duḥkha, its origin, its cessation, and the path to that cessation.
fundamental innate clear light mind (T. gnyug ma lhan cig skyes pa’i ’od gsal gyi sems). The subtlest consciousness that has existed beginninglessly, will exist endlessly, and will go on to awakening.
Fundamental Vehicle. The path leading to the liberation of śrāvakas and solitary realizers.
gandharva (P. gandhabba). (1) A being (in the bardo) to be born, (2) a celestial musician.
grasping inherent existence (svabhāvagraha). Grasping persons and phenomena to exist truly or inherently. Synonymous with grasping true existence.
grasping true existence (true grasping, satyagrāha). Grasping persons and phenomena to exist truly or inherently.
gratification, danger, and escape. Gratification is the pleasure experienced by contact with the aggregates. Danger is the decay of the aggregates that leaves us disappointed. Escape is the freedom we wish to attain.
having-ceased (naṣṭa). An impermanent phenomenon that is an affirming negative and follows the ceasing or disintegration of a thing that is the past of that thing. The having-ceased of a karma has the potency to bring forth the results of that action.
hell being (nāraka). A being born in one of the unfortunate classes of beings who suffer intense physical pain as a result of their strong destructive karma.
highest yoga tantra (anuttarayogatantra). The most advanced of the four classes of tantra.
hungry ghost (preta). A being born in one of the unfortunate classes of beings who suffers from intense hunger and thirst.
I-grasping (ahaṃkāra). Conceiving and grasping the I (one’s own self) as inherently existent.
ignorance (avidyā). A mental factor that is obscured and grasps the opposite of what exists. There are two types: ignorance regarding ultimate truth and ignorance regarding karma and its effects.
immediate motivation (tatkṣaṇa-samutthāna). The motivation that occurs at the time of the action.
imperceptible form (avijñapti-rūpa). A subtle form that is not perceivable by the sense faculties and arises only when a person has a strong intention.
impermanence (anitya). The transient quality of all compositional phenomena and functioning things. Coarse impermanence can be known by our senses; subtle impermanence is something not remaining the same in the very next moment.
inattentive awareness (T. snang la ma nges). A consciousness that doesn’t ascertain its object, even though that object appears to it.
inferential reliable cognizer (anumāna-pramāṇa). An awareness that knows its object — slightly obscure phenomena — nondeceptively, purely in dependence on a reason.
inherent existence (svabhāva). Existence without depending on any other factors; independent existence. According to the Prāsaṅgika Mādhyamikas, inherent existence does not exist.
interpretable sūtra (neyārtha sūtra). A sūtra that speaks about the variety of phenomena and/or cannot be taken literally.
invariable karma. Second-link formative karma that is the cause for rebirth in a specific meditative absorption and no other.
karma. Intentional action; it includes intention karma (mental action) and intended karma (physical and verbal actions motivated by intention).
karmic seeds. The potency from previously created actions that will bring their results.
latencies (vāsanā). Predispositions, imprints, or tendencies.
liberation (mokṣa, T. thar pa). A true cessation that is the abandonment of afflictive obscurations; nirvāṇa.
liberation (vimokṣa, vimokkha, T. rnam thar). In both the Pāli and Sanskrit traditions, this refers to the eight liberations, the mind’s temporary release from defilements that is brought about by mastering certain meditative skills.
liberation (vimukti, T. rnam grol). In the Pāli tradition, nirvāṇa is what is realized in the experience of liberation (vimutti); liberation is a conditioned event, whereas nirvāṇa is not.
Mādhyamika. A proponent of Buddhist tenets who asserts there are no truly existent phenomena.
Mahāmudrā. A type of meditation that focuses on the conventional and ultimate natures of the mind.
meditative equipoise on emptiness. An ārya’s mind focused single-pointedly on the emptiness of inherent existence.
mental direct reliable cognizer. A nondeceptive mental awarenesses that knows its object by depending on another consciousness that induces it.
mental factor (caitta). An aspect of mind that accompanies a primary consciousness and fills out the cognition, apprehending particular attributes of the object or performing a specific function.
meritorious karma. Second-link virtuous actions that create the cause for a fortunate rebirth in the desire realm.
mind (citta). The part of living beings that cognizes, experiences, thinks, feels, and so on. In some contexts it is equivalent to primary consciousness.
mindstream (cittasaṃtāna). The continuity of mind.
mine-grasping (mamakāra). Conceiving and grasping mine — what makes something mine — as inherently existent.
monastic. Someone who has received monastic ordination; a monk or nun.
Mount Meru. A huge mountain at the center of our world system, according to ancient Indian cosmology.
natural nirvāṇa (prakṛti-nirvṛta). The primordial emptiness of inherent existence of the mind.
naturally abiding buddha nature (prakṛtisthagotra, T. rang bzhin gnas rigs). The emptiness of the mind that is not yet freed from defilements.<
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nature truth body (svabhāvika dharmakāya). The buddha body that is the emptiness of a buddha’s mind and the true cessations of that buddha.
New Translation schools. The Kagyu, Sakya, and Geluk traditions that formed in Tibet beginning in the eleventh century, after the decimation of the Dharma during the reign of King Langdarma (r. 838–41).
nirvāṇa (P. nibbāna). The state of liberation of an arhat; the purified aspect of a mind that is free from afflictions.
nirvāṇa with remainder (sopadhiśeṣanirvāṇa). (1) An arhat’s nirvāṇa with the remainder of the polluted body while an arhat is still alive. (2) Prāsaṅgikas: an arhat’s nirvāṇa in postmeditation time when the appearance of inherent existence still remains.
nirvāṇa without remainder (nirupadhiśeṣanirvāṇa). (1) An arhat’s nirvāṇa without the remainder of the polluted body, attained after an arhat passes away. (2) Prāsaṅgikas: an arhat’s nirvāṇa while in meditative equipoise on emptiness where no appearance of inherent existence remains.
nonabiding nirvāṇa (apratiṣṭha-nirvāṇa). A buddha’s nirvāṇa that does not abide in either cyclic existence or personal liberation.
nonaffirming negative (prasajyapratiṣedha, T. med dgag). A negative phenomenon in which, upon the explicit elimination of the negated object by an awareness, another phenomenon is not suggested or established.
nonreturner (anāgāmi). The third level of a Fundamental Vehicle ārya who will no longer be born in the desire realm.