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A list of all pages that have property "english-def" with value "perfections of giving, ethics, and patience/forbearance/tolerance/endurance". Since there have been only a few results, also nearby values are displayed.

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  • Steinert App Dictionaries/02-RangjungYeshe/24963  + (- [[gtong ba, btang ba, gtang ba, thong]] … - [[gtong ba, btang ba, gtang ba, thong]] tha dad pa.; 1) give, letting go, bestow, send, release, send out, issue, dispatch, start, set in motion, renounce, cast away, forsake, give up, spend, let, let go (of), dismiss. 2) waste, abandon, give in charity; relinquish, give up; squander. 3) generosity, charity, giving, [['phags nor]] renunciation [mss][['phags nor]] renunciation [mss])
  • Steinert App Dictionaries/02-RangjungYeshe/13187  + (1) abhisheka, empowerment, ["sprinkling, anointment"], initiation. 2) giving / conferring empowerment)
  • Steinert App Dictionaries/02-RangjungYeshe/15756  + (1) ability to undergo hardships, fortitude, tolerance of hardship / suffering, asceticism, austerity, ascetic practice, penance. 2) to bear what is difficult. 3) an ascetic, hermit. 4) the first month of the Tibetan calendar)
  • Steinert App Dictionaries/02-RangjungYeshe/18591  + (1) n Vinaya. monastic discipline. 'Discipl … 1) n Vinaya. monastic discipline. 'Discipline.' One of the three parts of the Tripitaka. The Buddha's teachings showing ethics, the discipline and moral conduct that is the foundation for all Dharma practice, both for lay and ordained people. disciplines; monastic rules, taming, influencing, conversion, cultivation; monastic discipline, monastic ordinances; monastic/ ethical codes; restraint; Buddhist monastic disciplines; restraint; Buddhist monastic discipline)
  • Steinert App Dictionaries/44-84000Definitions/pha rol tu phyin pa drug  + (<p>A bodhisattva's practices of givi … <p>A bodhisattva's practices of giving, ethical discipline, forbearance, perseverence, meditative concentration, and wisdom. To qualify as perfections, those practices must be motivated by bodhicitta−the mind of enlightenment—and embraced with an understanding of emptiness.</p><p>The practice of the six transcendent perfections, comprising generosity, ethical discipline, tolerance, perseverance, meditative concentration, and wisdom or discriminative awareness, is the foundation of the entire bodhisattva's way of life. These six are known as "transcendent perfections" when they are motivated by an altruistic intention to attain full enlightenment for the sake of all beings, when they are undertaken within a sixfold combination of all the perfections, and when they are performed with an awareness of the emptiness of the agent, the object, and their interaction. See http://read.84000.co/translation/UT22084-031-002.html#UT22084-031-002-264. <br> (See also note http://read.84000.co/translation/UT22084-031-002.html#UT22084-031-002-265).</p><p>The six are generosity, morality, patience, diligence, concentration, and wisdom.</p><p>The trainings of the bodhisattva path: generosity, discipline, patience, diligence, concentration, and knowledge.</p>attva path: generosity, discipline, patience, diligence, concentration, and knowledge.</p>)
  • Steinert App Dictionaries/44-84000Definitions/shes rab  + (<p>A mind that sees the ultimate tru … <p>A mind that sees the ultimate truth directly.</p><p>Also translated here as "wisdom." See glossary entry.</p><p>In specific contexts, it refers also to the female partner in sexual yoga.</p><p>In the context of the transcendent perfections, wisdom is the sixth of the six transcendent perfections. <br> The translation of prajñā ({shes rab}) by "wisdom" here defers to the precedent established by Edward Conze in his writings. It has a certain poetic resonance which more accurate renderings—"discernment,", "discriminative awareness," or "intelligence"—unfortunately lack. It should be remembered that in Abhidharma, prajñā is classed as one of the five object-determining mental states (pañcaviṣayaniyata, {yul nges lnga}), alongside "will," "resolve," "mindfulness," and "meditative stability." Following Asaṅga's Abhidharmasamuccaya, Jamgon Kongtrul (TOK, Book 6, Pt. 2, p. 498), defines prajñā as "the discriminative awareness that analyzes specific and general characteristics." Therefore "wisdom" in this context is to be understood in the cognitive or analytical Germanic sense of witan or weis (Dayal 1932: 136) and not as an abstract "body of knowledge," or in any aloof and mysterious theosophical sense. Nor indeed is there any association with the Greek sophia. <br> Also translated here as "discriminative awareness."</p>iation with the Greek sophia. <br> Also translated here as "discriminative awareness."</p>)
  • Steinert App Dictionaries/44-84000Definitions/mi mjed  + (<p>A name for the "world" in which w … <p>A name for the "world" in which we live.</p><p>Indian Buddhist name for either the four-continent sun-and-moon world system in which Buddha Śākyamuni appeared, or a universe of a thousand million such worlds. The White Lotus of Compassion Sutra describes it as a world of ordinary beings in which desire, and so on, are "powerful" (Sanskrit: sahas), and hence the name. The Tibetan translation {mi mjed} (literally "no suffering") is usually defined as meaning "endurance," because beings there are able to endure suffering.</p><p>Indian Buddhist name for the thousand-million world universe of ordinary beings. It means "endurance," as beings there have to endure suffering.</p><p>Indian Buddhist name usually referring to the trichiliocosm, the world system that is the universe of ordinary beings, but sometimes only to our own world with four continents around Mount Meru. It means "endurance," as beings there have to endure suffering.</p><p>The present world.</p><p>This universe of ours, or the trichiliocosm (but sometimes referring to just this world system of four continents), presided over by Brahmā. The term is variously interpreted as meaning the world of suffering, of endurance, of fearlessness, or of concomitance (of karmic cause and effect).</p><p>This universe of ours, presided over by Brahmā. The term is variously interpreted as meaning the world of suffering, of endurance, of fearlessness, or of concomitance (of karmic cause and effect).</p><p>Universe and buddhafield of Śākyamuni; our world.</p>arlessness, or of concomitance (of karmic cause and effect).</p><p>Universe and buddhafield of Śākyamuni; our world.</p>)
  • Steinert App Dictionaries/44-84000Definitions/pha rol tu phyin pa  + (<p>A set of practices to be complete … <p>A set of practices to be completely mastered (until one reaches their "other shore") for those on the bodhisattva path. They are listed as either six or ten.</p><p>Also translated as "transcendences." The term is used to define the actions of a bodhisattva. The six perfections are: generosity, discipline, patience, diligence, concentration and wisdom.</p><p>See "six transcendent perfections."</p><p>To have transcended or crossed to the other side; typically refers to the practices of the bodhisattvas, which are embraced with knowledge.</p> refers to the practices of the bodhisattvas, which are embraced with knowledge.</p>)
  • Steinert App Dictionaries/44-84000Definitions/dge ba bcu  + (<p>Abstaining from killing, taking w … <p>Abstaining from killing, taking what is not given, sexual misconduct, lying, uttering divisive talk, speaking harsh words, gossiping, covetousness, ill will, and wrong views.</p><p>Abstaining from killing, taking what is not given, sexual misconduct, lying, uttering divisive talk, speaking harsh words, gossiping, covetousness, ill-will, and wrong views.</p><p>The ten virtuous actions are divided into three modes of excellent physical conduct, four modes of excellent verbal conduct, and three modes of excellent mental conduct. <br> See http://read.84000.co/translation/UT22084-031-002.html#UT22084-031-002-2260.</p><p>These are the opposite of the ten sins, i.e., refraining from engaging in activities related to the ten sins and doing the opposite. There are three physical virtues: saving lives, giving, and sexual propriety. There are four verbal virtues: truthfulness, reconciling discussions, gentle speech, and religious speech. There are three mental virtues: loving attitude, generous attitude, and right views. The whole doctrine is collectively called the "tenfold path of good action" (daśakuśalakarmapatha).</p>trine is collectively called the "tenfold path of good action" (daśakuśalakarmapatha).</p>)
  • Steinert App Dictionaries/44-84000Definitions/gling bzhi  + (<p>According to traditional Indian c … <p>According to traditional Indian cosmology, our human world of "patient endurance" (sahālokadhātu, {mi mjed 'jig rten gyi khams}) is said to comprise four continents, namely, Pūrvavideha in the east, Jambudvīpa in the south, Aparagodānīya in the west, and Uttarakuru in the north. See also note http://read.84000.co/translation/UT22084-031-002.html#UT22084-031-002-1116.</p>n/UT22084-031-002.html#UT22084-031-002-1116.</p>)
  • Steinert App Dictionaries/44-84000Definitions/thabs  + (<p>Also refers to the male partner i … <p>Also refers to the male partner in sexual yoga.</p><p>The concept of skillful means is central to the understanding of the Buddha's enlightened deeds and the many scriptures which are revealed contingent to the needs, interests, and mental dispositions of specific types of individuals. According to the Great Vehicle, training in skillful means collectively denotes the first five of the six transcendent perfections when integrated with wisdom, the sixth transcendent perfection, to form a union of discriminative awareness and means.</p><p>The skillful acts of a bodhisattva for the benefit of others.</p><p>This is the expression in action of the great compassion of the Buddha and the bodhisattvas—physical, verbal, and mental. It follows that one empathetically aware of the troubles of living beings would, for his very survival, devise the most potent and efficacious techniques possible to remove those troubles, and the troubles of living beings are removed effectively only when they reach liberation. "Art" was chosen over the usual "method" and "means" because it has a stronger connotation of efficacy in our technological world; also, in Buddhism, liberative art is identified with the extreme of power, energy, and efficacy, as symbolized in the vajra (adamantine scepter): The importance of this term is highlighted in this sūtra by the fact that Vimalakīrti himself is introduced in the chapter entitled "Inconceivable Skill in Liberative Art"; this indicates that he, as a function of the nirmāṇakāya (incarnation-body), just like the Buddha himself, is the very incarnation of liberative art, and every act of his life is therefore a technique for the development and liberation of living beings. The "liberative" part of the translation follows "salvifique" in Lamotte's phrase "moyens salvifique."</p>of the translation follows "salvifique" in Lamotte's phrase "moyens salvifique."</p>)
  • Steinert App Dictionaries/44-84000Definitions/dben pa  + (<p>Also translated here as "void."&l … <p>Also translated here as "void."</p><p>Also translated here as "voidness."</p><p>Equivalent to {med pa} (non-existent) or {stong pa} (empty), with a sense of 'being devoid of.'</p><p>This term usually has to do with a subjective state of 'isolation,' 'separation,' or 'withdrawal,' rather than a metaphysical idea. The Akṣayamatinirdeśa-sūtra contains a more or less parallel discussion of {dben pa nyid} in connection with diligence: "{de la 'jug pa gang zhe na gang dge ba'i rtsa ba thams cad rtsom pa'o/ gnas pa gang zhe na. gangs sems dben pa'o}." Jens Braarvig translates this passage: "What then is activity? Undertaking all roots of good. What then is stillness? Aloofness of thought." (Braarvig, vol. 1, pp. 175-76; vol. 2, p. 50.) Here {sems dben pa} is glossed in the Akṣayamatinirdeśaṭīkā (of Vasubandhu or perhaps Sthiramati) as: {sems dben pa ni mi dge ba spangs pa dang dge ba rtsom pa gang la yang mi rtog pa'o}. This can be translated as, "Disengagement of one's thought is not thinking at all about giving up the non-virtuous and undertaking the virtuous." In any case, the term viviktatā in this context and in the Akṣayamatinirdeśa does not seem to be about emptiness, but more about a type of aloof or disengaged diligence that does not conceptualize the virtues and non-virtues of the actions undertaken.</p>at does not conceptualize the virtues and non-virtues of the actions undertaken.</p>)
  • Steinert App Dictionaries/44-84000Definitions/mi skye ba'i chos la bzod pa  + (<p>An attainment characteristic of t … <p>An attainment characteristic of the effortless and spontaneous wakefulness of the 8th ground of the bodhisattvas.</p><p>Here we are concerned with the "intuitive tolerance of the birthlessness (or incomprehensibility) of all things" (anutpattikadharmakṣānti or anupalabdhidharmakṣānti). To translate kṣānti as "knowledge" or "conviction" defeats entirely the Skt. usage and its intended sense: In the face of birthlessness or incomprehensibility (i.e., the ultimate reality), ordinary knowledge and especially convictions are utterly lost; this is because the mind loses objectifiability of anything and has nothing to grasp, and its process of coming to terms may be described only as a conscious cancellation through absolute negations of any false sense of certainty about anything. Through this tolerance, the mind reaches a stage where it can bear its lack of bearings, as it were, can endure this kind of extreme openness, this lack of any conviction, etc. There are three degrees of this tolerance—verbal (ghoṣānugā), conforming (anulomikī), and complete. See Introduction, http://read.84000.co/translation/UT22084-060-005.html#UT22084-060-005-19, and Lamotte, Appendice, Note III.</p><p>See "tolerance of the birthlessness of things."</p><p>The forbearance to accept and understand the non-arising of phenomena, attained by a bodhisattva on the 8th level (see note http://read.84000.co/translation/UT22084-062-018.html#UT22084-062-018-183).</p>note http://read.84000.co/translation/UT22084-062-018.html#UT22084-062-018-183).</p>)
  • Steinert App Dictionaries/44-84000Definitions/stong pa nyid  + (<p>Emptiness denotes the ultimate na … <p>Emptiness denotes the ultimate nature of reality, the total absence of inherent existence and self-identity with respect to all phenomena. According to this view, all things and events are devoid of any independent, intrinsic reality that constitutes their essence. Nothing can be said to exist independently from the complex network of factors that gives rise to their origination, nor are phenomena independent of the cognitive processes and mental constructs that make up the conventional framework within which their identity and existence are posited. When all levels of conceptualization dissolve and when all forms of dichotomizing tendencies are quelled through deliberate meditative deconstruction of conceptual elaborations, the ultimate nature of reality will finally become manifest.</p><p>In the Mahāyāna this is the term for how phenomena are devoid of any nature of their own. One of the three doorways to liberation along with the absence of aspiration and the absence of attributes.</p><p>Meditative concentration which realizes the non-self of persons and phenomena; the first of the three doors of liberation.</p><p>See "emptiness."</p><p>This Skt. term is usually translated by "voidness" because that English word is more rarely used in other contexts than "emptiness" and does not refer to any sort of ultimate nothingness, as a thing-in-itself, or even as the thing-in-itself to end all things-in-themselves. It is a pure negation of the ultimate existence of anything or, in Buddhist terminology, the "emptiness with respect to personal and phenomenal selves," or "with respect to identity," or "with respect to intrinsic nature," or "with respect to essential substance," or "with respect to self-existence established by intrinsic identity," or "with respect to ultimate truth-status," etc. Thus emptiness is a concept descriptive of the ultimate reality through its pure negation of whatever may be supposed to be ultimately real. It is an absence, hence not existent in itself. It is synonymous therefore with "infinity," "absolute," etc.—themselves all negative terms, i.e., formed etymologically from a positive concept by adding a negative prefix (in + finite = not finite; ab + solute = not compounded, etc.). But, since our verbally conditioned mental functions are habituated to the connection of word and thing, we tend to hypostatize a "void," analogous to "outer space," a "vacuum," etc., which we either shrink from as a nihilistic nothingness or become attached to as a liberative nothingness; this great mistake can be cured only by realizing the meaning of the "emptiness of emptiness," which brings us to the tolerance of inconceivability (see "tolerance").</p><p>Voidness, emptiness; specifically, the emptiness of absolute substance, truth, identity, intrinsic reality, or self of all persons and things in the relative world, being quite opposed to any sort of absolute nothingness (see glossary, under "emptiness").</p>lative world, being quite opposed to any sort of absolute nothingness (see glossary, under "emptiness").</p>)
  • Steinert App Dictionaries/44-84000Definitions/bsam gtan gyi pha rol tu phyin pa  + (<p>Fifth of the six transcendent perfections.</p>)
  • Steinert App Dictionaries/44-84000Definitions/sbyin pa  + (<p>First of the four attractive qualities of a bodhisattva. However, in the context of the transcendent perfections, generosity is the first of the six transcendent perfections.</p>)
  • Steinert App Dictionaries/44-84000Definitions/sbyin pa'i pha rol tu phyin pa  + (<p>First of the six transcendent perfections.</p>)
  • Steinert App Dictionaries/44-84000Definitions/'jig tshogs la lta ba  + (<p>First of the three fetters; also … <p>First of the three fetters; also third of the five fetters associated with the lower realms, which concerns the superimposition of the notion of self upon the five psycho-physical aggregates. <br> false view about perishable composites</p><p>The construction of personal identity in relation to the five aggregates.</p><p>The Tibetan is literally "the view of the destructible accumulation," and the Sanskrit is "the view of the existing body." They mean the view that identifies the existence of a self in relation to the skandhas. <br> believe in the existence of a self</p><p>This consists of twenty varieties of false notion, consisting basically of regarding the temporally impermanent and ultimately insubstantial as "I" or "mine." The five compulsive aggregates are paired with the self, giving the twenty false notions. For example, the first four false notions are that (1) matter is the self, which is like its owner (rūpaṃ ātmā svāmivat); (2) the self possesses matter, like its ornament (rūpavañ ātmā alaņkāravat); (3) matter belongs to the self, like a slave (ātmīyaṃ rūpaṃ bhṛtyavat); and (4) the self dwells in matter as in a vessel (rūpe ātmā bhajanavat). The other four compulsive aggregates are paired with the self in the same four ways, giving sixteen more false notions concerning sensation, intellect, motivation, and consciousness, hypostatizing an impossible relationship with a nonexistent, permanent, substantial self.</p>s, hypostatizing an impossible relationship with a nonexistent, permanent, substantial self.</p>)
  • Steinert App Dictionaries/44-84000Definitions/bzod pa  + (<p>Forbearance, tolerance, acceptanc … <p>Forbearance, tolerance, acceptance.</p><p>The capacity to accept or tolerate experiences which ordinary beings cannot tolerate. It is the preparatory step to profound insight into reality. It also refers to the third stage of the path of joining ({sbyor lam}; prayogamārga). <br> acceptance</p><p>Third of the four aspects of the path of preparation, also translated here as "acceptance." However, in the context of the transcendent perfections, tolerance is the third of the six transcendent perfections.</p><p>Third of the four aspects of the path of preparation. <br> Also translated here as "tolerance."</p>the four aspects of the path of preparation. <br> Also translated here as "tolerance."</p>)
  • Steinert App Dictionaries/44-84000Definitions/bsam gtan  + (<p>Four levels of meditation within … <p>Four levels of meditation within the Form Realm. <br> See also note http://read.84000.co/translation/UT22084-044-005.html#UT22084-044-005-208.</p><p>Generally one of the synonyms for meditation, referring to a state of mental stability. The specific four dhyānas are four successively subtler states of meditation that are said to lead to rebirth into the corresponding four levels of the form realm, which are composed of seventeen paradises.</p><p>Literally "stability of mind," denotes specific levels of concentration attained by the sustained practice of calm abiding (śamatha).</p><p>Meditative concentration is defined as the one-pointed abiding in an undistracted state of mind free from afflicted mental states. It is an advanced form of calm abiding, where often both calm abiding and penetrative insight may be present in perfect union. Four states of meditative concentration are identified as being conducive to birth within the world system of form, each of which has three phases of intensity. However, in the context of the Great Vehicle, meditative concentration is the fifth of the six transcendent perfections. See also "four meditative concentrations" and http://read.84000.co/translation/UT22084-031-002.html#UT22084-031-002-170.</p><p>One of the synonyms for meditation, referring to a state of mental stability.</p><p>One-pointed concentration in which the mind is undistracted and untainted by the afflictions.</p><p>See "absorption."</p><p>Sometimes translated as "absorption" or "meditative absorption," this is one of several similar but specific terms for particualr states of mind to be cultivated. Dhyāna is the term often used in the context of eight successive stages, four of form and four formless.</p>tes of mind to be cultivated. Dhyāna is the term often used in the context of eight successive stages, four of form and four formless.</p>)
  • Steinert App Dictionaries/44-84000Definitions/bsdu ba'i dngos po  + (<p>Four ways in which a bodhisattva … <p>Four ways in which a bodhisattva forms a group of people united by the common aim of practicing the Dharma: giving (dāna); pleasant speech (priyavaditā); accomplishment of the aims (of others) by teaching Dharma (arthacaryā); and consistency of behavior with the teaching (samānārthatā).</p><p>These are traditionally listed as four: generosity, kind talk, meaningful actions, and practicing what one preaches.</p>k, meaningful actions, and practicing what one preaches.</p>)
  • Steinert App Dictionaries/44-84000Definitions/brtson 'grus kyi pha rol tu phyin pa  + (<p>Fourth of the six transcendent perfections.</p>)
  • Steinert App Dictionaries/44-84000Definitions/sgrib pa  + (<p>In this sūtra it is stated that t … <p>In this sūtra it is stated that there are five obscurations. This must be referring to the list in the early Mahāyāna sūtra The Patience Trained by the Color of Space Sūtra: (1) desire's craving; (2) malice; (3) dullness and sleepiness; (4) laziness and agitation; and (5) doubt.</p><p>See "five hindrances."</p> and (5) doubt.</p><p>See "five hindrances."</p>)
  • Steinert App Dictionaries/44-84000Definitions/lhag mthong  + (<p>Insight meditation.</p>< … <p>Insight meditation.</p><p>The first of the seven buddhas, with Śākyamuni as the seventh.</p><p>The second of the two main branches of Buddhist meditation, aiming at developing insight into the nature of reality.</p><p>This is paired with "mental quiescence" (see entry). In general "meditation" is too often understood as only the types of practices categorized as "quietistic"—which eschew objects, learning, analysis, discrimination, etc., and lead only to the attainment of temporary peace and one-pointedness. However, in order to reach any high realization, such as the absence of a personal self, the absence of a self in phenomena, or voidness, "transcendental analysis," with its analytical penetration to the nature of ultimate reality, is indispensable. The analysis is called "transcendental" because it does not accept anything it sees as it appears. Instead, through analytic examination, it penetrates to its deeper reality, going ever deeper in infinite penetration until tolerance is reached. All apparently self-sufficient objects are seen through and their truth-status is rejected—first conceptually and finally perceptually, at buddhahood. Thus "meditation," to be efficacious, must include both mental quiescence (śamatha), and transcendental analysis (vipaśyana) in integrated combination.</p>ce (śamatha), and transcendental analysis (vipaśyana) in integrated combination.</p>)
  • Steinert App Dictionaries/44-84000Definitions/dang du len pa'i mzod pa  + (<p>Literally, "tolerance of remaining infused [by suffering]."</p>)
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