mādhyamika

madhyamika, Mādhyamikas

Voie médiane, Mâdhyamika, madhyamaka

mādhyamika, proponente da Madhyamaka

mādhyamika

mādhyamika

The followers of Nāgārjuna who adhere to the Madhyamaka, the Middle Way that avoids the extremes of existence and nonexistence. [OMS, 2018][NS]

upa­lambha, upalabdhi, ā­lambana, ālambana

concept or conceptual reference

objet de concentration / référence*, observation*, techniques de concentration*, Référence conceptuelle

foco conceptual, conceito, apreensão conceptual, referência conceptual, visualização

Concetti o riferimenti concettuali

Any notion of a subject, an object and an action. [WOMPT, 1998]

buddha

buddha

bouddha

buda, buddha

buddha

buda, buddha

budda

"One who has dispelled (sangs) the darkness of the two obscurations and developed (rgyas) the two kinds of omniscience (knowing the nature of phenomena and knowing the multiplicity of phenomena)." DICT. [WOMPT, 1998][OMS, 2018][NS] The Fully Awakened One, a being who has removed the emotional and cognitive veils and is endowed with all enlightened qualities of realization. [TPQ, 2010] [CMH, 2001] One who has dispelled (Tib. sangs) the darkness of the two obscurations and developed (Tib. rgyas) the two kinds of omniscience (knowing the nature of phenomena and knowing the multiplicity of phenomena). [TLWF, 2011] One who has awoken from the deep sleep of ignorance and whose mind has blossomed with the knowledge of all things. According to the Mahayana perspective, there are innumerable Buddhas, the historical Buddha, Shakyamuni, being a single example. . [LLB, 2002] One who has removed the two veils (the veil of afflictive emotions, which is the cause of suffering, and the veil of ignorance, which is the obstacle to omniscience) and who has brought to perfection the two sorts of knowledge (of the ultimate and relative nature of phenomena). [TEPTE,1996]

bodhicitta

bodhicitta, mind of enlightenment, mind turned toward enlightenment, thought of enlightenment, enlightened mind, altruistic mind

esprit d'Éveil, bodhicitta*, Pensée de l'éveil

bodhicitta, mente da iluminação, mente do despertar

bodhicitta, (luminoso) animo del risveglio, mente illuminata,

bodhicitta, mente de la iluminación

On the relative level, it is the wish to attain buddhahood for the sake of all beings, as well as the practice of the path of love, compassion, the six transcendent perfections, etc., necessary for achieving that goal. On the absolute level, it is the direct insight into the ultimate nature. On the relative level, this is the wish to attain buddhahood for the sake of all sentient beings, together with the practice necessary to accomplish this. On the absolute level, it is non-dual wisdom, the ultimate nature of the mind and the true status of all phenomena. In certain tantric contexts, bodhichitta refers to the essential physical substance which is the support of the mind. [TPQ, 2010] [LLB, 2002] [CMH, 2001] Lit. “the mind of enlightenment”: on the relative level, it is the wish to attain Buddhahood for the sake of all beings, as well as the practice of the path of love, compassion, the six transcendent perfections, etc. necessary for achieving that goal; on the absolute level, it is the direct insight into the ultimate nature. [ZT, 2006] The mind of enlightenment. This is a key word in the Mahayana. On the relative level, it is the wish to attain Buddhahood for the sake of all beings, as well as the practice necessary to do this. On the absolute level, it is the direct insight into the ultimate nature of self and phenomena. [TPTE, 1996] The bodhisattva’s spiritual intent, the mind set on perfect enlightenment. On the relative level, it is the wish to attain buddhahood for the sake of all beings, as well as the practice of the path of love, compassion, the six transcendent perfections, and so forth, necessary for achieving that goal; on the ultimate level, it is the direct insight into the ultimate nature. [OMS, 2018] The mind set on enlightenment. On the relative level, it is the wish to attain buddhahood for the sake of all beings, as well as the practice of the path of love, compassion, the six transcendent perfections, and so forth necessary for achieving that goal; on the ultimate level, it is the direct insight into the ultimate nature.[NS]

atiśa

Jowo Je

Atîsha

Jowo Je

Lett. signore, maestro, venerabile. Epiteto del pandita indiano Atīśa.

Epithet by which Atiśa Dīpaṁkara was known in Tibet.

asaṅga

Asaṅga

Asanga

Asaṅga

Asaṅga

Asaṅga

(4th century) One of the Six Ornaments, founder of the Yogachara school and author of many important śāstras, in particular the five teachings he received from Maitreya. [WOMPT, 1998] c. 350 C.E., a major figure in Mahāyāna Buddhism; the cofounder, with his brother Vasubandhu, of the Yogachara philosophy. According to tradition, he received from the Bodhisattva Maitreya the famous Five Teachings (byams pa'i chos lnga) in which the views of Madhyamaka and Yogācāra are both expounded. He is the source of the Mahāyāna lineage of Vast Activities (rgya chen spyod pa), which complements the lineage of the Profound View (zab mo'i lta ba) stemming from Nāgārjuna and Mañjuśrī. [TPQ, 2010] “Unimpeded.” The great fourth-century Indian master and father of the vast activity tradition whose disciples established the Chittamātra, or Mind-Only school, of Mahāyāna Buddhism. His writings include the five great treatises that he received from Maitreya. [TLWF, 2011][NS] (fourth century). The founder of the Yogachara School and author of many important treatises, in particular the five teachings he received from Maitreya. [ZT, 2006]

arhat

arhat, foe destroyer, worthy one

arhat, celui qui a vaincu les ennemis (que sont les émotions négatives)

arhat

arhat

arhat, destructor de los enemigos, venerable

To become an arhat is the final goal of the Śrāvakayāna. It is a kind of nirvāṇa, beyond rebirth, but falls short of Buddhahood. The Tibetan word literally means one who has subdued the enemies, i.e. negative emotions. [WOMPT, 1998] lit. "Foe Destroyer." One who has vanquished the enemies of afflictive emotion and realized the nonexistence of the personal self, and who is thus forever free from the sufferings of saṃsāra. Arhatship is the goal of the teachings of the Root Vehicle, the Śrāvakayāna or Hīnayāna. Etymologically, the Sanskrit term can also be interpreted as "worthy one." [TPQ, 2010] lit. “one who has vanquished the enemy” (the enemy being afflictive emotions). A practitioner of the Basic Vehicle (that is, a Listener or Solitary Realizer) who has attained the cessation of suffering, i.e., nirvana, but not the Perfect Buddhahood of the Great Vehicle. [TLWF, 2011][OMS, 2018][NS] Lit. “one who has vanquished the enemy” (the enemy being afflictive emotions): a practitioner of the Basic or Fundamental Vehicle who has attained the cessation of suffering, i.e., nirvana, but not the Perfect Buddhahood of the Great Vehicle. [NLF, 2005] [ZT, 2006] lit. Foe-Destroyer. One who has vanquished the enemies of afflictive emotion and is thus definitively liberated from the sufferings of samsara. Arhatship is the goal of the teachings of the root vehicle, the Shravakayana. [LLB, 2002] The enemies referred to are the kleshas or afflictive emotions, which are vanquished through the practice of the teachings of the root vehicle or Shravakayana/Hinayana. Arhats achieve liberation from the sufferings of samsara, but because their realization of emptiness is not perfect, they are unable to remove the subtle veils of attachment to phenomenal reality, which are the obstacles to omniscience. They have yet to enter the Mahayana in order to progress towards the supreme goal of Buddhahood. [TEPTE, 1996]

pratibhāsa, ābhāsa, āloka; jyotis. nirbhāsa. saṃ-/dṛś: saṃdṛśyate. ābhāsatā. /khyā: khyāti. /dṛś: dṛśyate

light, perception, experience, vision

apparence*, perception, manifestation, ressenti, lumière*, lampe, phénomènes, visions*

perceção, percepção, aparência, experiência, visão

apparenze, percezioni, manifestazioni, luce,

experiencia, visión, percepción, percepción visual, apariencia

When it refers to "perception": That which appears in the eyes of each individual according to his or her tendencies or spiritual development. NT, quoting Patrul Rinpoche, speaks of three types of perception: 1) deluded perceptions, which arise in the consciousness of the beings of the six realms due to misunderstanding; they are called the impure deluded perceptions of the universe and beings. 2) the perceptions of interdependence (rten 'brel), magical illusions (sgyu ma), corresponding to the eight similes of illusion which one does not apprehend as real (see page 252); these are the perceptions of the bodhisattvas of the ten levels in their post-meditation state (rjes thob). 3) the authentic, perfect, perceptions of wisdom; when one has realized the natural state of everything, the beings and the universe appear as the display of the kāyas and wisdoms. [WOMPT, 1998] The things that appear to us, that we perceive. [ZT, 2006]

ālayavijñāna , ālaya

all-ground consciousness, foundational-consciousness, ground-of-all, basis of all, ground consciousness

base universelle, conscience fondamentale*, conscience du fond universel*, fondement universel*, Alaya, Conscience de tréfonds, fond universel

consciência de base, ālayavijñāna, ālaya, base-de-tudo

Base di Tutto o Coscienza Base di Tutto

ālaya, base de todo

Abridged form of "kun gzhi rnam par shes pa", the ground consciousness in which the habitual tendencies are stored. It is the basis for the other consciousnesses. Occasionally, in certain teachings, kun gzhi is used for the original nature, the primordial purity (ka dag). [WOMPT, 1998] [ZT, 2006] [When we speak of the “ground-of-all,” it can refer to two things. One is the support of all the afflictive emotions and of the imprints of our actions. This is the deluded ground-of-all, which we have to be rid of. The other ground-of-all is the primordial ground from which both samsara and nirvana arise.][ZT, 2006, translator's notes] lit. the ground-of-alI. According to the Mahāyāna, this is the fundamental and indeterminate level of the mind, in which karmic imprints are stored. [TPQ, 2010] [CMH, 2001] According to the Chittamatra school, this is the fundamental level of the mind, in which karmic imprints are stored. [IMW, 2004] The ground consciousness that is basis for the other consciousnesses and in which the habitual tendencies are stored. [OMS, 2018][NS]

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