Nishkalankashri

Nishkalankashri

“Unsullied Glory.” See Nishkalankavajra. [TLWF 2011]

darpaṇabiṃba

un reflet dans un miroir*

-

indraraṅga

un arc-en-ciel (l’arc de Śakra)*

-

gandharvanagara

une cité de mangeurs d’odeurs (fata morgana)*

-

indrajāla

une hallucination*

-

māyā

illusion*, illusion magique*, fantasmagorie*, une création magique*

-

illusione

dvadaśa māyopamā

douze exemples d'illusion*

-

bala

force*

-

praṇidhāna

prière*

-

upāyakauśalya

moyens habiles*

-

dharmameghā

Nuage de doctrine*

-

sādhumati

Bonne Intelligence*

-

acalā

immuable*, inamovible*

-

durāṇgamā

Allée loin*

-

abhimukhī

Celle qui rend manifeste*

-

sudurjayā

Difficile à conquérir*

-

arciśmati

Rayonnante*

-

prabhākāri

Illuminatrice*

-

vimalā

Immaculée*

-

pramuditā

perfect joy.

Joyeuse*

-

The first of the bodhisattva grounds, corresponding to the path of seeing. [TPQ, 2010]

bhūmi

bhūmi, bodhisattva levels, bodhisattva grounds, level, ground, earth

bhoumis, Terres des Bodhisattvas (dix), terre*, niveau*

bhūmi (o), nível, terra

livelli o terre dei bodhisattva

bhūmi, niveles de los bodhisattvas, nivel, tierra

The ten levels of realization reached by Bodhisattvas on the paths of seeing, meditation and beyond learning. In some classifications additional levels are added. "These levels are sublime because they are far beyond ordinary beings." DICT. Ground or level. In the Mahāyāna, the ten grounds of bodhisattva realization (so described from the point of view of post-meditation experience only) extend from the path of seeing through the path of meditation and culminate in the attainment of the path of no more learning, which is buddhahood. The first seven grounds are termed impure, because the defiled emotional consciousness (which, turning toward the ālaya, is what constantly conceives of "I") is still present in the mind of the yogi, and, even though not active, this results in the perception of a distinction between the observing mind and the object observed (gnyis snang). On the eighth ground, this defiled consciousness is removed, with the result that the strongest manifestations of this dualistic appearance are dissipated. On the ninth and tenth grounds, even the most subtle traces of this gradually cease. According to the Hīnayāna, there are eight grounds of realization. According to the Vajrayāna, there are thirteen grounds or more. [TPQ, 2010]

upekṣā

impartiality, equanimity, even-mindedness

équanimité*

imparcialidade, equanimidade

equanimità, obiettiva serenità

samādhi

absorption méditative*

-

praśrabdhi

maniabilité / souplese*

-

dharmapravicaya

différenciation des enseignements *

-

smṛti

mindfulness, alertness, remember, recollection, attention, etc

attention*, attention-mémoire, mémoire*

atenção plena, atenção contínua, atenção, recordação, ter em mente

bodhyaṇga

factors of awakening, elements leading to enlightenment

trente-sept auxiliaires de l'Éveil* , sept facteurs d’éveil *

trinta e sete fatores do despertar

A system of thirty-seven factors practiced on the paths of accumula­tion, joining, seeing, and meditation, by means of which progress is made toward enlightenment. [IMW, 2004]

ālokopalabdhi

atteinte proche /imminente*

-

ālokābhāsa

accroissement*

-

avabhāsa, āloka

light, perception, experience, vision

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

experiência, visão, perceção, percepção, perceção visual, aparência

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]

prajñā

wisdom, supreme knowledge/awareness, supreme intelligence, transcendent knowledge

connaissance, sagesse*, connaissance transcendante*, connaissance supérieure*, discernement*, Connaissance suprême*, prajñā?*

conhecimento, sabedoria*, conhecimento supremo

conoscenza suprema o saggezza

The ability to understand correctly, usually with the particular sense of understanding emptiness. AT: discerning wisdom. See also primal wisdom. [WOMPT, 1984] The ability to discern correctly; the understanding of emptiness. [TPQ, 2010]

vīrya

diligence, endeavour, strenousness, effort, exertion

persévérance*

diligência*, entusiasmo, perserverança

kṣānti

acceptance, patience, forbearance, patient acceptance, receptiveness

endurance*, patience*

paciência, tolerância, aceitação (no caminho da união)

Fearless acceptance of the ultimate nature of things. [IMW, 2004]

śīla

discipline, ethics, morality, ethical discipline

discipline*, discipline*, conduite éthique*

disciplina, disciplina ética

dāna

generosity, giving generously

générosité*

generosidade*, dádiva, doação etc.

generosità

generosidad

pāramitā

pāramitā, transcendent perfection, transcendence, perfection

perfection*, vertu transcendante*

pāramitā, virtude transcendente, perfeição transcendente

perfezione trascendente

The six methods of training in the bodhicitta of application. They are transcendent because they are accompanied by the wisdom of emptiness. See also six transcendent perfections. [WOMPT, 1998] A transcendent perfection or virtue, the practice of which leads to buddhahood and which therefore forms the practice of bodhisattvas. There are six pāramitās: generosity, ethical discipline, patience, diligence, concentration, and wisdom. According to another reckoning there are ten pāramitās, these six with the addition of a further four, regarded as aspects of the wisdom pāramitā. They are: skillful means, strength, aspiration, and primordial wisdom. [TPQ, 2010] A term used to describe the practice of a Bodhisattva, combining skillful means and wisdom, the compassionate motivation of attaining enlightenment for the sake of all beings, and the view of emptiness. See six and ten transcendent perfections. [TLWF, 2011] [ZT, 2006] See perfections [LLB, 2002] These represent the fundamental practices of the Mahayana path. The six are Generosity, Ethical Discipline, Patience, Diligence, Concentration, and Wisdom. The ten consist of the six just mentioned but with the last perfection of wisdom broken down into the aspects of Means (thabs), Strength (stobs), Aspiration (smon lam), and Primordial Wisdom (ye shes). They are called transcendent because, in conjunction with wisdom, they lead beyond samsara. [LLB, 2002] A transcendent perfection or virtue, the practice of which leads to Buddhahood. There are six paramitas: generosity, ethical discipline, patience, diligence, concentration, and wisdom. [WL, 2012]

roue d’émanation au nombril (64 pétales)*

-

roue du feu à la poitrine (trois pétales)*

-

roue du vent aux sourcils (6 pétales) *

-

yuganaddha

Union*, unité*

-

prabhāsvara

luminosity, clear light, luminous, radiant clarity.

luminosité* (Grande Perfection), claire lumière* (MahaMoudra),

luminosidade

Luminosità

Spontaneous, luminous (or knowing) aspect of the nature of the mind or awareness. [WOMPT, 1998] Name of the third level in the second samādhi of the form realm. The clarity or knowing aspect of the mind. Luminosity means practically the same thing as primordial wisdom.[TPQ, 2010]

isolement de l'esprit*

-

isolement de la parole*

-

anusmṛti

rappel / attention consécutive*

-

grahaṇa , dhāraṇā

grasping, clinging, fixation, aprehend, hold on to, belief

attachement, apprehender, saisir, croyance*, adhésion*, saisie*, sujet percevant*, souvenance*, appréhension*, croire (à la réalité de)*; percevoi*

fixação, aferramento, apreender, crença, agarrar-se (à realidade do eu), apego, reter, recordar, memorizar

attaccarsi, apprendersi, afferrarsi, aderire, cogliere (nel senso di intendere, capire)

aferramiento

Also means to have a belief. Thus "ego clinging" can also be interpreted as "believing in an I." [WOMPT,1998] [ZT, 2006]

sans croyance*

-

chercher*, découvrir*

-

s'éveiller*, atteindre la bouddhéité*

-

croyances à des caractères réels*; réalisme*

-

sans effort*

-

attention unifiée/focalisée en un point*; attention exclusive*

-

acquérir la maîtrise*, parfaire*

-

expression dynamique (de l'esprit)*

-

three roots

trois canaux subtils*

Três Raízes

tre radici

The teacher or lama, root or source of blessings; the yidam, source of accomplishments; and the ḍākinī (or protectors), source of activities. [WOMPT, 1998] [TLWF, 2011] The three objects of refuge as expressed in the tantric teachings. These are the Guru, who is the root of blessings; the Yidam, the root of accomplishment; and the Dakinis, the root of activities. [LLB, 2002] The three objects of refuge as spoken of in the tantra teachings: the guru, the root of blessings; the yidam deity, the root of accomplishment; and the dakini, the root of enlightened activities. The three roots are the tantric parallel to the Three Refuges of the sutra teachings. [WL, 2012]

nāḍi, prāṇa, bindu

channels, energies and essence drops

canaux*, souffles et essences*

canais, energias e gotas essenciais

canali, energie e goccie essenziali

canales, energías y gotas esenciales

The subtle channels, wind energies, and essences, brought under control in the practice of Anuyoga. [TPQ, 2010] The subtle channels or veins (nadi, Skt.; rtsa, Tib.), the wind-energies (prana; rltlng), and the bodily essences (bindu; thig le), which are manipulated and brought under control in the course of Anuyoga practice. [LLB, 2002]

libre de racine*, sans cause*

-

obnubilé*, fourvoyé*, confus*

-

torpeur*

-

support de concentration/d'observation*

-

point de référence*, référent*; support*

-

indicible*, impensable et indéfinissable*

-

expérience*; éprouver*

-

conviction*, confiance*

-

dévotion*

-

inexistant*, dénué d'existence*, non-être*, néant*

-

obscurité*, ténèbres*

-

objet visuel*

-

au-delà de l'apprentissage*

-

non conceptuel*, sans-pensée*

-

absence de peur*, intrépidité*

-

akuśala, aśubha

negative actions, nonvirtue, unwholesome, nonmeritorious deeds

non vertu, acte négatif, non-vertu*, action négative*, non vertueuse*

ação negativa, ação não virtuosa

atto (o azione) negativo, nocivo e controproducente, non virtuoso, male.

Also harmful action, unwholesome act, evil: an action—physical, verbal, or mental—that produces suffering. [ZT, 2006]

inaltéré*, sans tache*

-

sans distraction*

-

naisargika

unfabricated, uncontrived

simplicité naturelle de l'esprit, ne rien fabriquer ni réparer, sans contrainte*, non corrigé*; dénué d'artifice*

não fabricado, não adulterado

inalterato/a

Left in its original state, without manipulations or fabrications. [WOMPT]

incertitude*, absence de compréhension définitive*, indéterminé*

-

manque d'existence réelle*, qui n'existe pas réellement*

manque d'existence réelle, qui n'existe pas réellement

-

*CC [RL, 2010]

caturbhūta

four elements

quatre éléments/principes [de la matière]*

quatro elementos

quattro elementi

cuatro elementos

Earth, water, fire and wind or air, as principles of solidity, liquidity, heat and movement. [WOMPT, 1998]

sans effort*

-

four empowerments

quatre initiations*

quatro iniciações

quattro iniziazioni

cuatro iniciaciones

The vase empowerment, the secret empowerment, the wisdom empowerment and the precious word empowerment. [WOMPT, 1998] [TLWF 2011]

cinq facultés sensorielles*

-

fabriqué intellectuellement*, construction mentale*

-

détaché de l'intellect*, au-delà de l'esprit conceptuel*

-

guru yoga

Guru Yoga

guru-yoga, yoga du maître

Guru Yoga

Guru Yoga

Guru Yoga

The practice of mixing one's mind with the teacher's mind. [WOMPT] A practice consisting of the visualization of the guru (in whichever form), prayers and requests for blessing, the visualized reception of these blessings, and the merging of the mind in the guru's enlightened wisdom mind. Guru yoga is the single most important practice of tantric Buddhism. [TPQ] [LLB 2002] [CMH 2001]

agent*, acteur*

-

examen méticuleux*

-

origine*, durée et disparition*

-

endormissement*, somnolence*

-

esprit d'Éveil (bodhicitta) ultime*

-

bodhi

enlightenment, awakening, bodhi

Éveil*

iluminação, despertar, budeidade

illuminazione, buddhità

iluminación, despertar, budeidad

oświecenie, przebudzenie

Purification (byang) of all obscurations and realization (chub) of all qualilties. [WOMPT, 1998] [TLWF, 2011] [ZT, 2006] See nirvāṇa. [TPQ, 2010]

enrichissement (de l'expérience)*, progression*

-

vacuité inerte*

-

putraprabhāsvara

claire lumière fille*

-

application*, circonspection*, autodiscipline*

-

sans souci*, décontracté*

-

insouciance*, inattention*

-

mettre un terme*, arrêter*

-

prānāyāma

vitalité-et-effort*, contrôle du souffle vital*, yoga des souffles*

-

yogāṇga

six branches du yoga (voir glossaire d'énumérations)*

-

dhanañjaya

vainqueur sur les richesses*

-

devadatta

don divin*

-

kṛkara

caméléon (lézard)*

-

kūrma

tortue*

-

nāga , nāginī

nāga

serpent aquatique* , serpent (dragon)*

nāga (m), nāginī (f), espírito-serpente

nāga

A kind of snakelike being living in the depths of water or under the ground. Although they have miraculous powers they are classified as belonging to the animal realm. See three worlds. [WOMPT, 1998] A serpentlike being (classed in the animal realm) living in the water or under the earth and endowed with magical powers and wealth. The most powerful ones have several heads. In Indian mythology they are preyed on by the garudas. [TLWF, 2011] A powerful creature figuring in the Buddhist and Hindu worldview, closely associated with snakes and endowed with intelligence, magical powers, and great wealth. Nāgas are said to live beneath the earth and to inhabit the watery element; in traditional medicine, they are linked with certain diseases, especially those of the skin. [TPQ, 2010] A serpent-like being (classed in the animal realm) living in the water or under the earth and endowed with magical powers and wealth. The most powerful ones have several heads. [NLF, 2005][ZT, 2006] A magical and powerful creature frequently figuring in the Buddhist and Hindu worldview. Nagas are associated with serpents and are said to inhabit the watery element or regions below the surface of the earth. [LLB, 2002]

vyāna

souffles principaux imprégnant*

-

udāna

souffles principaux ascendant*

-

samāna

souffles principaux équilibrant, demeurant égal*

-

apāna

souffles principaux descendant et évacuant*

-

prāna

souffles principaux soutenant la vie*, souffle vital*

-

prāṇa (vāyu)

energy, vital energy, subtle energy, wind, breath, prana, energy, wind-energy, vital-energy, subtle-energy, psychic energy, subtle wind

souffles, vents, énergies subtiles, souffle*, air (voir glossaire d'énumérations)*, souffle*, vent*, énergie*, souffles principaux*

prāṇa (o), energia subtil, vento

energie (sottili) o venti

prāṇa, energía sutil, viento, energía vital, energía psíquica, viento sutil

1) Its characteristic is to be "light and mobile." The mind is described as riding on the rlung like a rider on a horse. Five different types of rlung regulate the functions of the body: i) the ascending energy (gyen rgyu), ii) the energy of evacuation (thur sel), iii) the fiery energy (me mnyam), iv) all-pervading energy (khyab byed) and v) the life-supporting energy (srog 'dzin)) 2) One of the three humours according to Tibetan medicine. See also bile, phlegm. [WOMPT, 1998] A psychophysical component that circulates in the subtle channels of the body and acts as the support of the mind. In ordinary beings the wind energy is impure. It is called karmic energy (las kyi rlung) because it is contaminated by karma. When purified, however, it becomes wisdom energy (ye shes kyi rlung). [TPQ, 2010] Lit. “wind,” being described as “light and mobile”: any one of a number of subtle energies that regulate the functions of the body and influence the mind, which is said to ride or be carried on the rlung like a rider on a horse. Mastery of these subtle energies in the perfection phase greatly enhances the practitioner’s realization. See also channels and energies. [ZT, 2006] Subtle energies circulating in the subtle channels of the body and acting as the vehicle of the essence- drops, the support of the mind. [LLB, 2002]

aśaikṣa mārga

path of no more learning, no more training

voie au-delà de l'entraînement, voie sans-apprentissage*

via além da aprendizagem, caminho além da aprendizagem

camino más allá del aprendizaje

the last of the five paths, the culmination of the path to perfect enlightenment—Buddhahood. [TLWF, 2011]

bhāvanāmārga

path of meditation, path of development, path of cultivation

voie de la méditation*

via da meditação, caminho da meditação

The fourth of the five paths, during which a Bodhisattva traverses the remaining nine of the ten levels. [TLWF 2011]

darśana mārga

path of seeing

voie de vision*

via da visão ou caminho da visão

cammino della visione

camino de la visión

The third of the five paths, according to the Bodhisattva vehicle. It is called this because on it one really sees the two kinds of absence of 'self' (i.e. of true, independent existence), that of the individual and that of phenomena. [WOMPT, 1998] The third of the five paths, the stage at which a Bodhisattva in meditation gains a genuine experience of emptiness and attains the first of the ten bodhisattva levels. [TLWF, 2011] [ZT, 2006]

prayogamārga

path of joining, path of application

voie de l'union/jonction, voie de préparation / jonction*, voie de jonction*

via da união, caminho da união ou junção

cammino di congiunzione

The second of the five paths. On this path one connects oneself to or prepares oneself for seeing the two kinds of absence of self. [WOMPT, 1998] The second of the five paths. On this path one connects oneself to or prepares oneself for seeing the two kinds of no-self on the path of seeing. [TLWF, 2011] The first two of the five paths that prepare the Bodhisattva for attaining the path of seeing. [ZT, 2006]

sambhāramārga

path of accumulation, path of accumulating

voie de l'accumulation*, voie d'accumulation*

via da acumulação, caminho da acumulação

cammino dell’accumulazione

camino de la acumulación

The first of the five paths towards total enlightenment, according to the Bodhisattva vehicle. On this path one accumulates the causes which will make it possible to proceed towards enlightenment. [WOMPT, 1998] The first of the five paths, according to the Bodhisattva vehicle. On this path one accumulates the causes that will make it possible to proceed toward enlightenment. [TLWF, 2011] The first two of the five paths that prepare the Bodhisattva for attaining the path of seeing. [ZT, 2006]

mārga

path

voie*, chemin*

caminho, via

Progress toward enlightenment is described, in both the Mahāyāna and Hīnayāna, in terms of the five paths of accumulation, joining, seeing, meditation, and no more learning. The first four constitute the path of learning (slob pa'i lam); the fifth one, the path of no more learning (mi slob pa'i lam), is buddhahood. The paths of seeing and meditation are also termed "noble path." [TPQ, 2010] In both the Mahayana and Hinayana (though differently in each case), progress towards enlightenment is described in terms of five paths or degrees of attainment. The paths are called, progressively, Accumulation, Joining, Seeing, Meditation, and No More Learning. Bodhisattvas on the Mahayana paths of Accumulation and Joining are referred to as "ordinary" or "mundane" since their practice has not yet brought them beyond samsara. Those on the levels of the Mahayana Path of Seeing and Meditation (in which emptiness is directly perceived) are called "noble" or "superior," i.e., Aryas. See also grounds [LLB, 2002]

samatajñāna

sagesses primordiales de l’égalité*

-

kṛtyānuṭhānajñāna

sagesses primordiales qui accomplit les activités*

-

ādarśajñānaṃ

mirror-like wisdom

sagesse comme un miroir, sagesse semblable au miroir, sagesses primordiales pareille au miroir*

sabedoria semelhante a um espelho

sabiduría como un espejo

pratyavekṣanājñāna

sagesses primordiales discriminante*

-

ādarśajñāna

sagesses primordiales de la dimension absolue*

-

jñāna

wisdom, primordial wisdom, primal wisdom, gnosis, pristine cognition

sagesse, sagesse primordiale*, gnose, sapience, conscience primordiale*, sagesse primordiale, non conceptuelle*

sabedoria primordial, sabedoria

conoscenza primordiale o saggezza

sabiduría primordial, sabiduría

"the knowing (shes pa) that has always been present since the beginning (ye nas), awareness, clarity-emptiness, naturally dwelling in the mindstream of all beings." DICT. [WOMPT, 1998] The knowing (shes pa) that has always been present since the beginning (ye nas); awareness, clarity-emptiness, naturally dwelling in all beings. [TLWF, 2011] [ZT, 2006] The primordial and nondual knowing aspect of the nature of the mind. [TPQ, 2010] Pure awareness, spontaneously present in the minds of beings from beginningless time. [LLB, 2002]

roue qui maintient la félicité au lieu secret (32 pétales) *

-

cakra

center, chakra, wheel

roue (de canaux) (voir glossaire d'énumérations)*, roues de canaux*

centro (enquanto ponto chave do corpo subtil), cakra (o)

cakra

chakra, rueda

One of the centers of energy at different points on the central channel, from which radiate the small subtle channels going to all parts of the body. Generally there are considered to be four or five of these wheels. [WOMPT, 1998][TLWF 2011] Lit. wheel. These are centres of the psychophysical wind energy located at the different points on the central channel, from which smaller channels radiate to the rest of the body. Depending on the teachings and practice in question, their number varies from four to six. [TPQ, 2010] Centers of subtle wind-energies situated on the central channel of the body, the avadhuti. [LLB, 2002] lit. wheel or channel-wheel. A configuration of spokes or petal-like channels resembling a wheel, which is supported by the central channel. Depending on the tantra, four or six chakras are mentioned. The dharmachakra is the channel-wheel situated at the level of the heart. [WL, 2012]

vajra

vajra, diamond, indestructible

vajra*, diamant*, sceptre adamantin, adamantin*, du vajra (Akśobya)*

vajra, indestrutivel, diamante, adamantino

vajra, diamante, adamantino

AT: diamond, adamantine thunderbolt. Symbol of unchanging and indestructible wisdom capable of penetrating through everything. Ritual instrument symbolizing compassion, skilful means, awareness. Always associated with the bell (Tib. dril bu, Skt. ghaṇṭā), the symbol of wisdom, emptiness. For the vajra's form see illustration of Vajrasattva who holds the vajra in his right hand and the bell in his left. [WOMPT, 1998] Also diamond, adamantine thunderbolt: a symbol of unchanging and indestructible wisdom capable of penetrating through everything; a ritual instrument symbolizing compassion, skillful means, or awareness, and always associated with the bell, the symbol of wisdom or emptiness. [ZT, 2006] lit. “lord of stones.” On account of the diamond’s seven characteristics (it cannot be cut, it is indestructible, true, hard, enduring, unimpeded, and invincible), the terms “diamond” and “adamantine” are used to represent the unchanging, indestructible nature of reality and to thus qualify an enlightened being’s body, speech, mind, wisdom, concentration, posture, and so forth. In this book, the symbolic implement of the same name, originally a weapon used by Indra, is denoted by its Indian name, “vajra.” [TLWF, 2011] Diamond or vajra weapon, a symbol of indestructibility, also used to represent skillful means or compassion. The vajra or dorje is frequently employed in tantric rituals in conjunction with a bell (dril bu), which in tum symbolizes the wisdom of emptiness. [TPQ, 2010] Diamond or vajra weapon. The symbol of indestructibility and of compassion. A vajra is also a small implement used in conjunction with a bell (dril bu, the symbol of the wisdom of emptiness) during tantric rituals. [LLB, 2002] A substance akin to adamant or diamond. Sometimes referred to as a thunderbolt, it is an emblem of indestructibility. In the form of a ritual implement, regularly used in tantric ceremonies, the vajra is the symbol of skillful means, that is, compassion, and is coupled with the bell (Skt. ghanta; Tib. dril bu), symbolizing the wisdom of emptiness. [WL, 2012]

karma

karma, action

karma*, acte* (voir glossaire d’énumérations)*, du karma (Amoghasiddhi)*

karma, ação, lei de causa-efeito

karma, azione del principio di causa ed effetto

karma, acción, ley de causa-efecto

We have generally preferred to say "the effects of actions," "actions and their effects" or the "principle of cause and effect." Karma literally means simply "action," but is often used loosely to mean the result produced by past actions (las kyi 'bras bu, Skt. karmaphala). [WOMPT, 1998] Also translated in this book as “actions,” or as “past deeds.” Implied in the use of this term is the force created by a positive or negative action which is then stored in an individual’s stream of being and persists until it is experienced as pleasure or pain (usually in another life), after which the deed is said to be exhausted. Although the Sanskrit term karma simply means “action,” it has come to be widely used to signify the result produced by past deeds (Tib. las kyi ’bras bu), which is sometimes wrongly equated with destiny or fate, that is, with something beyond one’s control. In the Buddhist teachings, the principle of karma covers the whole process of deeds leading to results in future lives, and this is taught as being something that is very definitely within one’s control. See also law of cause and effect. [TLWF, 2011] Action, the psychophysical principle of cause and effect according to which all experiences are the result of previous actions, and all actions are the seeds of future existential situations. Actions resulting in the experience of happiness are defined as virtuous; actions which give rise to suffering are described as non-virtuous. [TPQ, 2010] [LLB, 2002][CMH, 2001] Although this term simply means “action,” it has come to be widely used to signify the result produced by past actions (Tib. las kyi ’bras bu), often with the implication of destiny or fate and of something beyond one’s control. In the Buddhist teachings, the principle of karma covers the whole process of actions leading to results in future lives, which is something that is very definitely within one’s control. See also law of cause and effect. [ZT, 2006] Sanskrit word meaning "action," understood as the law of causality. According to the Buddha's teaching, all actions, whether of thought, word or deed, are like seeds which will eventually bear fruit in terms of experience, whether in this or future lives. A positive or virtuous act will result in happiness, while the definition of sin or negative action is that which is the cause of suffering for the agent later on. [TEPTE, 1996]

du lotus (Amitābha) *

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ratna

rinpoche

du joyau (Ratnasambhava)*

rinpoche

Literally "most precious one," a form of address used in Tibetan Buddhism for incarnate lamas, abbots and respected teachers. [TEPTE, 1996]

du tathāgata (Vairocana)*

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gotra

famille* , classe*, disposition (spirituelle)*, filiation*, familles de bouddha*

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éveils manifestes*

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kalpa

temps

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sattva

sentient being, being

êtres, êtres vivants*

ser senciente, ser

kleśa

negative emotions, conflicting emotions, afflictions, defilements, defiled emotions

émotions négatives, émotions perturbatrices, facteurs mentaux obscurcissants, affliction*, perturbation*, afflictions / perturbations mentales*, passions*, perturbation mentale*

emoções negativas, emoções conflituosas, emoções, kleśa, emoções aflitivas

emozioni afflittive o negative, afflizioni mentali

emociones negativas, emociones aflictivas, emociones perturbadoras, kleśa

"Mental phenomena which assail body and mind and lead to harmful actions, creating a state of mental torment." DICT. AT: afflictive emotions, passions, afflictions. Synonym of poison (dug). See five poisons. [WOMPT, 1998] Mental factors that produce states of mental torment both immediately and in the long term. The five principal kleśas, which are sometimes called poisons, are attachment, hatred, ignorance, envy, and pride. [TPQ, 2010] Mental factors that influence thoughts and actions and produce suffering. For the three and five principal afflictive emotions, see three poisons and five poisons. [TLWF, 2011] [ZT, 2006] Mental factors that influence thoughts and actions and produce suffering. The five principal afflictive emotions are attachment, aversion or hatred, bewilderment or ignorance, jealousy, and pride. [NLF 2005]

dṛṣṭi , darśana

view

vue*, regarder*, observer*

visão, ponto de vista

visione

visión, punto de vista

1) point of view, belief. 2) the authentic point of view, the real knowledge of the natural state of all phenomena. [WOMPT, 1998]

āyuḥ

longévité*

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kaśāya

dégénérescences*

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samghabeda

causer un schisme dans la communauté*

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tathāgatasyāntike duṣticittarūdhirotpādanam

faire couler le sang d'un bouddha avec malveillance*

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arhatgāta

tuer un arhat*

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mātragāta

tuer sa mère*

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pitṛagāt

tuer son père*

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pañcānantarīyāṇi, ānantaryākarman

five crimes with immediate retribution, five sins of immediate effect.

cinq actes à rétribution immédiate*, crimes à rétribution immédiate*

cinco ações negativas com retribuição imediata

cinque crimini a effetto immediato

cinco crímenes de efecto inmediato

i) killing one's father or ii) one's mother or iii) an Arhat; iv) creat- ing a split in the Sangha; v) malevolently causing a Buddha to bleed. Someone who has committed one of these five actions takes rebirth in the hell of Ultimate Torment immediately after death, without going through the intermediate state. [WOMPT, 1998] These are: to kill one's father, to kill one's mother, to kill an Arhat, to attack and injure a Buddha so as to draw blood, and to cause a schism in the Sangha. These actions are of immediate effect because they are so grave that their strength overrides any other karma and at death the person concerned falls directly into hell without even passing through the bardo state. [TPQ, 2010] Also called five sins with immediate effect: (1) killing one’s father, (2) killing one’s mother, (3) killing an Arhat, (4) creating a split in the Sangha, and (5) malevolently causing a Buddha to bleed. Some- one who has committed one of these five actions takes rebirth in the Hell of Torment Unsurpassed immediately after death, without going through the intermediate state. [NLF, 2005] Five negative actions that are so grave that they provoke immediate descent into the lower realms after death. They are killing one's mother; killing one's father; killing an Arhat; with evil intention causing the blood of a Buddha to flow; and provoking a schism in the spiritual community. Whoever commits such an action is said to be reborn in the Hell of Torment Unsurpassed immediately after death, without even passing through the bardo state. [LLB, 2002]

one taste

unique saveur*

sabor único

āsrakśayavijñāna

connaissance de la fin des souillures*

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pūrvāpara

souvenir des vies antérieures*

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paracittajñāna

télépathie*

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ṛddhi , ṛddhipāda

pouvoirs de manifestation/ miraculeux*, (pouvoir de) manifestation magique*, miracle*, prodige*

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divyacakśu

œil divin*

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abhijñatva, abhijña

connaissance extraordinaire*

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vijñāna

conciousness

conscience*, conscience (ordinaire)*

consciência

saṃskāra

formations / facteurs de composition*, application*, attention*, formations karmiques*

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saṃjña

perceptions*

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vedanā

sensations*

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rūpa

forme / matière*, formes*

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skandha

Aggregates, skandhas, "heap"

agrégat*, agrégats*

skandha, agregado

skandha, agregado, montón

The five skandhas are the component elements of form, feeling, perception, conditioning factors, and consciousness. They are the elements into which the person may be analyzed without residue. When they appear together, the illusion of self is produced in the ignorant mind. [TPQ, 2010] These are the five psychophysical constituents of the individual person: form, feelings, perceptions, conditioning factors, and consciousness [IMW, 2004] See five aggregates. [ZT, 2006] The five constituents, one physical and four mental, found when, in the search for the self, the human “person” is subjected to analytical investigation. They are the material form or body, feelings, perceptions, conditioning factors, and consciousness. The coming together of these aggregates gives rise to the impression of “I.” [WL, 2012]

mahāyogaḥ

grand yoga*

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yoga supérieur*

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yoga consécutif *

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yoga

practice, yoga

yoga (voir glossaire d'énumérations)*, yogas* pratique

yoga, união meditativa, união com o estado natural, prática

yoga

lit. “union (Tib. ’byor) with the natural state (rnal ma).” A term for spiritual practice. [WOMPT, 1998] [TLWF, 2011] [ZT, 2006] lit. joining ('byor) or union with the natural state of the mind (rnal ma). A term commonly used to refer to spiritual practice. [TPQ, 2010] Lit. “union with the natural state”: a term for spiritual practice. [NLF, 2005]

sarvaśūnya

vide total*

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mahāśūnya

grand vide*

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atyantaśūnya

vide extrême (« très-vide »)*

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vide (voir glossaire d'énumérations)*, vides*

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mārgasatya

vérité de la voie*

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duḥkhasamudayasatya

vérité de l’origine*

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duḥkhasatya

vérité de la souffrance*

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āryasatya

vérités des êtres sublimes*

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anuttarayogatantra

tantra de l'union insurpassable*

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yogatantra

yogatantra

tantra de l'union*

yogatantra

The third of the outer sections of tantra. It emphasizes meditation, the importance of the mind, in order to realize emptiness, without neglecting, however the external discipline of the body and speech. [LLB, 2002]

caryātantra

tantra de la conduite*

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kriyā , kriyātantra

Kriyā (yoga)

tantra de l'action*

Kriyā (yoga), kriyātantra

Kriyā (yoga)

Kriyā (yoga), kriyātantra

The first of the three outer tantras, the fourth of the nine vehicles. In this type of practice the stress is mainly put on correct external behaviour and cleanliness. [WOMPT, 1998] The first of the three outer tantras, according to the Nyingma system of the nine vehicles, in which emphasis is placed on the purification of the body and speech. [LLB 2002]

tantra

tantra, continuum, stream of being, mind stream, mind

tantra*, continuum*, courant de conscience*, série psychique*, continuum mental*

Tantra, contínuo mental, mente

tantra

kontinuum, ciąg umysłu, ciąg istnienia, tantra, linia

Text based on the original purity of the nature of mind, whose fruit is the realization of that nature. The root texts of the Vajrayāna teachings. [WOMPT, 1998] Any one of the texts on which the Diamond Vehicle teachings are based. They reveal the continuity between the original purity of the nature of mind and the result of the path, which is the realization of that nature. [TLWF, 2011] [ZT, 2006] lit. “continuity,” also translated as stream of being, mind, continuum, being. This term denotes that aspect of an individual that continues from one moment to the next and from one lifetime to the next, and which therefore includes the individual’s stock of positive and negative deeds, and positive and negative habitual tendencies.[TLWF, 2011] lit. continuum. The texts of Vajrayāna Buddhism expounding the natural purity of the mind. The Nyingma school classifies the tantras into outer tantras (Kriya, Upa, and Yoga) and inner tantras (Mahāyoga, Anuyoga, and Atiyoga). The Sarma, or New Translation, tradition uses another method, dividing the tantras into four classes: Kriya, Upa, Yogatantra, and Anuttaratantra. [TPQ, 2010][CMH, 2001] A term with many levels of meaning. Here it mainly refers to the esoteric texts of Vajrayana Buddhism expounding the natural purity of the mind. [LLB, 2002] The texts of Vajrayana Buddhism expounding the natural purity of the mind. See also agama. [WL, 2012]

kāyamahāmudrā

grand sceau*

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dharmamudrā

sceau de la doctrine*

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samayamudrā

sceau d'engagement*

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jñānamudrā

sceau de sagesse primordiale*

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karma mudrā

karmamudra

sceau d'action*

karma mudrā

In this context, a name given to partner in the practice of skillful means (see definition of third empowerment in the entry for empowerment). The karmamudra is the source of the wisdom of bliss-voidness. [LLB, 2002]

mahāmudrā

Mahāmudrā, Great seal

mahāmudrā* ; grand sceau*

Mahāmudrā, Grande Selo

Mahāmudrā

Mahāmudrā, Gran Sello

The Great Seal means that the seal of the absolute nature is on everything, that all phenomena belong to the wisdom maṇḍala. This term can be used to denote the teaching, meditation practice or supreme accomplishment. [WOMPT, 2010] [ZT, 2006] The Great Seal, i.e., the seal of emptiness on all phenomena. It refers both to the path (teaching and practice of the Mahamudra) and the result (accomplishment of Mahamudra). Mahamudra is comparable to the Nyingma teachings of Dzogchen, from which it is, however, subtly different. [LLB, 2002] The Great Seal, the highest view according to the Kagyupa tradition. [TEPTE, 1996]

mudrā

mudra, seal, hand gesture

sceau*, geste*, partenaire de pratique (voir glossaire d'énumérations)*

mudrā (o), gesto, selo

mudrā

A term with several levels of meaning. Basically, it means a ritual gesture performed with the hands. [TPQ] A term with various meanings dependent on context. They include: a seal, a hand gesture, a spiritual consort. [GWPT 2004] Lit., a ritual gesture, sign, seal. There are four types of mudra, which have numerous levels of meaning according to the context. [LLB 2002]

roue d’émanation au nombril (64 pétales)*

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roue des phénomènes au cœur (8 pétales)*

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roue de jouissance à la gorge (16 pétales)

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roue de grande félicité au sommet de la tête (32 pétales)*

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vyāpti

inclusion, implication*, diffusion*

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renversement*

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rétention*

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descente*

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bindu

bindu, essence, essential drop, subtle essence, drop, circle, sphere

goutte(s)*, essence subtile, sphere, essence vitale*, phases du yoga de la goutte*

bindu, essência vital, essência, círculo, disco, gota

bindu, goccia essenziale, intima essenza, elemento essenziale, circoletto, sfera

lit. círculo, esfera, punto, gota.

"Essence or seed of the great bliss; in the channels there are different kinds, pure or degenerate." DICT. The term thig le has a number of different meanings according to the context and type of practice. [WOMPT, 1998] [ZT, 2006] On the external level, this is regarded as the quintessential element of the physical body. On the subtle level, the term is used to refer to the "absolute bodhichitta," in other words, the nature of the mind. [LLB, 2002]

tattva

le réel*, l'ainsité*, vraie nature de la réalité*, d'ainsité*

talidade, natureza absoluta

secrète*

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interne*

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extérieur*, externe *

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pūjā

offrande*

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celui qui a obtenu une parfaite maîtrise de la sagesse primordiale*

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celui qui a obtenu un peu de maîtrise au regard de la sagesse primordiale*

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celui sur lequel est descendu un peu de sagesse primordiale*

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débutant*

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moments de la phase de création*

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sahajamuditā

joie simultanée, coémergente*

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joie affranchie*

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