savicāra bhāvana, vicāra bhāvanā

analytic meditation, investigative meditation

analytique (méditation)*, méditation analytique

meditação analítica

meditazione analitica

moha

bewilderment, confusion, stupidity, ignorance

ignorance, confusion*, aveuglement*, Stupidité

confusão, estupidez, ignorância grosseira

incapacità di discernere, inganno, stupidità, confusione,

avīci

Torment Unsurpassed, Hell of Ultimate Torment, Hell of Torment Unsurpassed

tourments insurpassables (enfer des ~), Avíci

Inferno do Tormento Último, Inferno dos Tormentos Incessantes, Inferno Avīci

inferno dell'ultimo tormento

Infierno del Máximo Tormento

The lowest of the hot hells, according to Buddhist teaching, characterized by the most intense and protracted form of suffering. [TPQ, 2010] [LLB, 2002] The Sanskrit name of the Hell of Torment Unsurpassed. See Torment Unsurpassed. / The most terrible of the hells, also called the Hell of Ultimate Torment [NLF, 2005] [ZT, 2006] The hell in which the very worst suffering is experienced, for incalculable periods of time. [OMS, 2018]

kalyāṇamitra

spiritual friend

maître spirituel, ami de bien, ami spirituel*, ami dans le bien, l'ami qui montre la voie du bien

amigo/a virtuoso/a, amigo/a espiritual, mestre, mestre espiritual, guia.

amico del bene, guida spirituale,

amigo espiritual

A synonym for spiritual teacher. [WOMPT, 1998] [TLWF 2011] [ZT 2006] A spiritual guide or teacher. [OMS, 2018] [NS]

samādhi

samādhi, absorption, concentration, contemplation

recueillement*, absorption méditative (voir glossaire d'énumérations), concentration profonde*, absorptions*, concentration, stabilisation méditative*, samadhi, recueillement (profond) – de concentration / d'extase

samādhi (o)

samādhi, raccoglimento meditativo, meditazione profonda, lucido raccoglimento meditativo, lucidità della meditazione profonda

samādhi, absorción meditativa

samāpatti

égalisation méditative*, parfait équilibre*, Absorption méditative, absorption

equanimidade meditativa, absorção meditativa

assorbimento meditativo, assorbimento

bhadrakalpa

good kalpa, fortunate kalpa

Bonne Ère

kalpa afortunado, bom kalpa

Buon Kalpa

Kalpa Favorable

The present kalpa, called good because it is a kalpa in which one thousand Buddhas appear. [WOMPT 1998] The name of the present kalpa, so called because a thousand universal Buddhas will appear in the course of it. The Buddha Shakyamuni is the fourth in the series [WL 2012]

kalpa

kalpa, eon, age

kalpa, ère, ère cosmique [« éon » ]

éon, era, kalpa

kalpa

kalpa

A great kalpa, which corresponds to a cycle of formation and destruction of a universe, is divided into eighty intermediate kalpas. An intermediate kalpa is composed of one small kalpa during which the span of life, etc., increases and one small kalpa during which it decreases. A unit of time (of inconceivable length) used in Buddhist cosmology to describe the cycles of formation and destruction of a universe, and the ages of increase and decrease within them. [TLWF, 2011] [ZT, 2006][OMS, 2018][NS] A great kalpa is the time period corresponding to a cycle of formation, duration, destruction, and vacuity of a universe (each of these four phases comprising twenty intermediate kalpas). There is also a so-called measureless kalpa (grangs mta bskal pa), which, despite its name, does not refer to an infinite lapse of time but to a specific period defined in the Abhidharma as consisting of ten kalpas. The present (great) kalpa is usually referred to as the Good or Fortunate Kalpa on account of the fact that a thousand universal Buddhas will appear in the course of it. The Buddha Śākyamuni is the fourth in the series. [TPQ, 2010] [CMH 2001] A time sequence comprising the four phases of formation, duration, and dissolution of a universal system, together with the period of voidness preceding the formation of the subsequent system. [LLB, 2002] Term given to immense periods of time as conceived in the traditional cosmology of India. A great kalpa, which corresponds to the period of formation, duration, disappearance and absence of a universal system, comprises eighty small kalpas. An intermediary kalpa consists of two small kalpas taken together, in the first of which the duration of life increases, while in the second it decreases. [TEPTE, 1996] A time period corresponding to a cycle of formation, duration, and destruction of a universe, followed by a period of voidness, according to the cosmology of ancient India. [WL 2012]

dve āvaraṇe

two obscurations, two veils

deux voiles

dois obscurecimentos ou véus

due oscuramenti o veli

dos oscurecimientos

Obscurations related to defilements, or defilement-related obscurations (nyon sgrib), and those that obscure knowledge, or cognitive obscurations (shes sgrib). [OMS, 2018] (1) Emotional obscurations (nyon sgrib) such as the afflictions of attachment and anger and (2) cognitive obscuration (shes sgrib), that is, dualistic conceptual thinking, which prevents omniscience. These two obscurations are like veils that cover the ultimate nature of the mind and phenomena. They are also respectively referred to as attachment and impediment (chags thogs). [TPQ, 2010] The obscurations of afflictive emotions and conceptual obscurations. See also obscurations. [WOMPT, 1998] [TLWF, 2011] [ZT, 2006][NS]

tradition of the profound view

tradition de la Vue profonde

tradição da Visão Profunda

The sutras of the second turning of the Dharma wheel, setting forth the profound view of emptiness, were compiled by Mañjuśrī and commented upon by Nāgārjuna. In his six treatises on reasoning, the latter established that all phenomena are empty by their nature (rang stong), and in his Stotras and so on (commenting upon the meaning of the sutras of the third turning of the wheel), he spoke of "emptiness of other" (gzhan stong), namely, that the ultimate nature of the mind is empty of adventitious stains and endowed with inalienable qualities. Nāgārjuna is the founder of the tradition of the Profound View. This was subsequently upheld and commented upon by Aryadeva, Buddhapalita, Bhāvaviveka, and Candrakīrti, while masters such as Śāntideva and Jetari propagated the practice of bodhichitta according to the same tradition. With regard to the ritual for taking the bodhichitta vow and its ensuing practice, the Nyingmapas mostly follow the tradition of Nāgārjuna . With regard to their view, however, they follow both the tradition of the Profound View and the tradition of Vast Activities taught by Asaṅga. [TPQ, 2010]