See: joined pair

See: unified pair

See: far-reaching attitude

See: state parted from mental fabrication

See: state parted from taking to mind

Also translated as: separation

(Jeffrey Hopkins: separation; free from; lack; devoid)

See: pure awareness partner

See: sealing partner

See: no-longer-happening

Accounts of the difficult ascetic practices that Buddha performed in his previous lives while engaging in the conduct of the bodhisattvas. One of the twelve scriptural categories.

(Jeffrey Hopkins: life stories; discourses on [Buddha's previous] births)

See: pathway mind

See: building-up pathway mind

See: accustoming pathway mind

See: applying pathway mind

See: building-up pathway mind

See: accustoming pathway mind

See: pathway mind needing no further training

See: applying pathway mind

See: seeing pathway mind

In the context of basis, pathway, and resultant levels of something being specified, the level of it in the context of someone engaged in the practices for attaining enlightenment. In some usages, the level of a Mahayana arya with a seeing or accustoming pathway mind.

(Jeffrey Hopkins: path; path consciousness; way; road; course; [connective particle:] and; or)

A level or state of mind that acts or functions as a pathway toward liberation or enlightenment. Some translators render this term as "path," but it refers to mental states, not to a series of spiritual practices. Also called: pathway of mind.

(Jeffrey Hopkins: path; path consciousness; way; road; course; [connective particle:] and; or)

See: accustoming pathway mind

See: applying pathway mind

See: building-up pathway mind

See: seeing pathway mind

See: true pathway mind

The level of mind of shravaka arhats, pratyekabuddha arhats, and Buddhas, with which they have attained their respective purified states (bodhi) of liberation or enlightenment, and which require no further training in order to attain that purified state. Other translators sometimes render this term as "path of no learning."

(Jeffrey Hopkins: path of no more learning)

See: pathway mind

(1) In Theravada, the mental factor of not becoming angry at others' shortcomings, mistakes, or cruel deeds. (2) In Mahayana, the mental urge that leads one to be unperturbed by those who do harm and by suffering, so that one never becomes angry. When conjoined with a bodhichitta aim, patience becomes a far-reaching attitude.

(Jeffrey Hopkins: bear; endure; resist; be patient; forbear; withstand; patience; forbearance; endurance; tolerance)

See: attention

The subsidiary awareness (mental factor) that engages mental activity with a specific cognitive object and considers it in a way that accords with its actuality. Also called "correct consideration."

The subsidiary awareness (mental factor) that engages mental activity with a specific cognitive object and considers it in a way that does not accord with its actuality, such as considering something nonstatic to be static. Also called "incorrect consideration."

A general, nontechnical term used for valid sensory cognition.

See: far-reaching attitude

See: far-reaching discriminating awareness

See: Paramitayana

See: mundane

The nonstatic, affected phenomenon of the ceasing of the present-happening of something.

(Jeffrey Hopkins: disintegrating; disintegration)

See: staticness

See: static phenomena

See: static phenomena

See: subsequent attainment

(1) In Theravada, the mental factor to exert effort, constantly and courageously, in helping others and in being able to help. When conjoined with a bodhichitta aim, it becomes a far-reaching attitude. (2) For Mahayana, see "joyful perseverance."

(Jeffrey Hopkins: effort; diligence; zeal; industry)

See: joyful perseverance

An individual being, including those from any of the six realms of samsaric existence, as well as arhats and Buddhas. A noncongruent affecting variable, synonymous with a conventional "me."

(Jeffrey Hopkins: person; individual)

Advice on how to practice meditation, emphasizing the quintessential points.

The intersection of two sets of phenomena.

(Jeffrey Hopkins: pervasion; entailment; fill; pervade; penetrate; cover over)

"x" is pervasive with "y" if, whenever "x" is the case, so is "y". Used in such formulations as "If "x" is the case, then it is pervasive that "y" is the case."

(Jeffrey Hopkins: entail; pervade; fill; embrace; cover over)

The first part of a process, especially one in meditation, which may last a variable length of time.

(Jeffrey Hopkins: moment; instant; period)

See: comprehensible phenomena

See: three types of comprehensible phenomena

See: validly knowable phenomena

A validly knowable object that holds its own individual self-nature.

(Jeffrey Hopkins: phenomenon; religion; property; quality; doctrine; qualificand; practice; way; attribute; phenomena)

See: affected phenomenon

See: affirmation phenomenon

See: superficial true phenomenon

See: superficial true phenomenon

See: deepest true phenomenon

See: dependent phenomenon

See: extremely obscure phenomenon

See: functional phenomenon

See: metaphysical entities

See: imputably knowable phenomenon

See: imputably knowable phenomenon

See: invalid phenomenon

See: negation phenomenon

See: nonfunctional phenomenon

See: obscure phenomenon

See: obvious phenomenon

See: dependent phenomenon

See: superficial true phenomenon

See: self-sufficiently knowable phenomenon

See: objective entities

See: superficial true phenomenon

See: thoroughly established phenomena

See: totally conceptional phenomena

See: deepest true phenomenon

See: unaffected phenomenon

See: valid phenomenon

See: supramundane

Also called: transference of consciousness.

Out of the six cognitive sensors, the five that are forms of physical phenomena -- namely, (1) the photosensitive cells of the eyes, (2) the sound-sensitive cells of the ears, (3) the smell-sensitive cells of the nose, (4) the taste-sensitive cells of the tongue, and (5) the physical sensation-sensitive cells of the body.

See: mental abiding

See: three planes of samsaric existence

(Jeffrey Hopkins: realm; constituent; element; basic/essential constituent; disposition; type; constitution [as in health])

Samsaric rebirth states in which the limited beings have desire for subtle forms of physical phenomena. Usually translated by others as "formless realm."

(Jeffrey Hopkins: form realm)

Samsaric rebirth states in which the limited beings lack any gross body. Usually translated by others as "formless realm."

(Jeffrey Hopkins: formless realm)

Samsaric rebirth states in which the limited beings have desire for sensory objects. Usually translated by others as "desire realm."

(Jeffrey Hopkins: desire realm)

See: three planes of samsaric existence

See: pledged state of aspiring bodhichitta

The advanced level of aspiring bodhichitta, with which one focuses on one's own not-yet-happening enlightenment, imputable on the bais of the Buddha-nature factors oon one's mental continuum, with the intention to attain that enlightenment and to benefit all beings by means of it, and then pledges never to give up this bodhichitta aim until one reaches that enlightenment. Abbreviated as: pledged aspiring bodhichitta.

See: positive karmic force

The type of karmic force associated with a constructive action and which ripens intermittently into transitory happiness. Some translators render it as "merit." See: karmic force.

(Jeffrey Hopkins: merit; virtue; meritorious)

See: positive karmic force

See: subsequent attainment

See: karmic potential

A two-dimensional representation, made of powdered colored minerals, which is like an architectural blueprint of the three-dimensional palace, environment, and Buddha-figures of a symbolic world system, and used for conferring a tantric empowerment.

See: extraphysical emanations

See: advanced awareness

See: preliminary practices

See: arya

See: far-reaching discriminating awareness

A subdivision of the Madhyamaka school within the Indian Buddhist tenet systems that uses absurd conclusions to bring about valid inferential cognition of something to be proven or established. Gelug adds to this definition that it also asserts that all phenomena lack existence established by an essential nature and even conventionally lack existence established by their individual defining characteristic marks.

(Jeffrey Hopkins: PrAsaGgika; Consequentialist)

See: Prasangika

The vows of either a layman or laywoman, a novice or full monk, or a provisional, novice, or full nun. The ethical self-discipline of keeping them purely provides the basis for the individual being keeping them to attain liberation from samsara.

Literally, "self-realizers" or "self-evolvers" - practitioners of the Hinayana vehicle who, motivated by renunciation, strive to attain liberation from uncontrollably recurring rebirth (samsara) and to become an arhat (liberated being). They live during dark ages when the teachings of a Buddha are no longer available. They do not study with Buddhist spiritual teachers, because there are none at such times, and they teach others only subtly, through gestures, since people are not receptive. Living either singly ("like a rhinoceros") or in small groups, they must rely on their instincts from previous lives to recall and master the Dharma. Some translators render the term as "solitary Buddhas."

(Jeffrey Hopkins: Solitary Realizer)

A pratyekabuddha that has attained liberation. See also: pratyekabuddha.

To cut off, dismiss, or reject something. To logically cut off or eliminate the possibility that something is something else

(Jeffrey Hopkins: cut; decided; eliminated; judged; condemned)

See: explicitly preclude

The conceptual process through which sets and countersets are formulated. It implies previous apprehension of an object to be negated, in which the apprehension itself logically and automatically excludes the object to be negated from the set of either all validly knowable phenomena other than itself or all validly knowable phenomena in total. It is not a deliberate, conscious mental act.

(Jeffrey Hopkins: cut; decided; eliminated; judged; condemned)

The period of time in the mental continuum of an individual limited being starting from the moment immediately after conception until the moment immediately before death.

(Jeffrey Hopkins: prior state [from the second moment until death; usually the longest of the four states])

Practices, such as prostration, usually repeated 100,000 times, done as a method to build up positive force and cleanse negative force so as to have more success in tantra practice. Also called "ngondro."

(Jeffrey Hopkins: preliminary; preparation; prerequisite; preliminary practices)

See: epic presentations

The affirmation phenomenon of the occurrence of something.

(Jeffrey Hopkins: now; present; nowadays)

See: presumptive cognition

The past occurrence of something, equivalent to the no-longer-happening of something. According to Gelug Sautrantika, Chittamatra, and Svatantrika-Madhyamaka, a static nonimplicative negation phenomenon; according to Gelug Prasangika, a nonstatic implicative negation phenomenon. Also translated as "passed-happening."

(Jeffrey Hopkins: destroy; disintegrate; perish; disintegratedness)

See: primal purity

See: primal purity

The essential nature of rigpa (pure awareness), which refers to its being pure of all stains, without a beginning.

(Jeffrey Hopkins: essential purity; pure from the beginning; pure from ka, the first letter of the alphabet)

Within a cognition of an object, the awareness of merely the essential nature of the object that the cognition focuses on. Primary consciousness has the identity-nature of being an individualizing awareness.

(Jeffrey Hopkins: consciousness; main consciousness; [ordinary] consciousness; knower; cognition)

In the dzogchen system, a synonym for basis rigpa. The source of all appearances of samsara and nirvana.

Awareness that, with no beginning, has been untainted by the fleeting stains of either the emotional or cognitive obscurations. A synonym for "clear light mind."

(Jeffrey Hopkins: fundamental mind; primordial mind)

The state of having, with no beginning, been untainted by the fleeting stains of either the emotional or cognitive obscurations. Descriptive of the clear light mind.

(Jeffrey Hopkins: fundamental)

Within a cognition, an awareness that consists of the composite of a primary consciousness and its accompanying set of subsidiary awarenesses (mental factors). The principal awareness is the way of being aware of the object of the cognition that is prominent and which characterizes the type of cognition that it is occurring -- for example, relative bodhichitta and the deep awareness of total absorption on voidness.

(Jeffrey Hopkins: main mind)

Ethically neutral (unspecified) actions that Buddha prohibited for certain types of practitioners, for instance monks or nuns, as detrimental to their spiritual practice.

A member of the set of phenomena possessing a certain property, such as voidness as its actual nature.

(Jeffrey Hopkins: subject; qualification; quality possessor; logical subject; phenomena)

See: Dharma-protector

The aryas with incomplete sets of true stoppings and true pathway minds on their mental continuums.

See: offering ritual

See: primal purity

An appearance of something as an enlightened mind makes it appear, namely in the form of a Buddha-figure or mandala and devoid of any of the four extremes of impossible existence.

In the dozgchen system, the subtlest level of awareness, which is totally untainted by any of the fleeting stains of mental obscurations. It is devoid of all grosser levels of awareness and yet permeates all of them, and it spontaneously establishes pure appearances. Often left untranslated as "rigpa."

(Jeffrey Hopkins: knower; knowledge; awareness; know; be aware; aware; basic knowledge)

See: exceptional resolve

The state of a shravaka arhat, pratyekabuddha arhat, or a Buddha, in which the mental continuum of the person attaining this state has been purified of either the emotional obscurations or both the emotional and the cognitive obscurations.

(Jeffrey Hopkins: enlightenment)

See: primal purity