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A list of all pages that have property "english-def" with value "the artificial afflictive obstructions; (T) acquired afflictive obstructions; artificial obstruction to liberation". Since there have been only a few results, also nearby values are displayed.

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  • Steinert App Dictionaries/01-Hopkins2015/15525  + ((thoroughly) enter into liberation)
  • Steinert App Dictionaries/02-RangjungYeshe/5945  + ((to perform the act of) liberation)
  • Steinert App Dictionaries/01-Hopkins2015/4112  + (... and subsequently serves to abandon the obstructions to omniscience(PGP 83))
  • Steinert App Dictionaries/02-RangjungYeshe/23511  + (1) Syn [[grub mtha']]. 2) established conclusion / finality / viewpoint, tenet, philosophical school, belief, doctrinal views. 3) Syn [[thar pa'i blo gros]] resolution for liberation, determination to obtain freedom)
  • Steinert App Dictionaries/02-RangjungYeshe/1033  + (1) natural, sincere, uncontrived, guileless, unfabricated, unartificial, non-artificial. 2) real, true, genuine, pure, simple, authentic, bonafide)
  • Steinert App Dictionaries/02-RangjungYeshe/19480  + (1) obstruction, stoppage. 2) crucial point, pith, to stop, cease p. Syn [[bgag]], [[mdo 'gags]] condensed into one. [[gdangs ma 'gag]] unobstructed manifestation. [[gnad 'gag]] put into a single point. [[spyi 'gag]] avenue)
  • Steinert App Dictionaries/02-RangjungYeshe/1005  + (1) p. of [[bco]]. 2) p. of [['chos]] 3) artificial, to fabricate, alter, modify, change, correct, contrive, pretend, adulterate; pretend/ changed, modified, corrected/ to cure, heal)
  • Steinert App Dictionaries/02-RangjungYeshe/2389  + (1) prohibition. 2) hindrance. 3) obstruction)
  • Steinert App Dictionaries/02-RangjungYeshe/6465  + (1) re-freed. 2) re-liberation)
  • Steinert App Dictionaries/02-RangjungYeshe/30177  + (1) samsara's enemy: the knowledge that realizes egolessness. Syn [[bdag med rtogs pa'i shes rab]]. 2) liberation. Syn [[thar pa]] 3) the enemy of the world, epithet of Mara)
  • Steinert App Dictionaries/02-RangjungYeshe/19499  + (1) unconfined, unrestricted, unceasing, ceaseless; not limited to, unobstructed, freely, unlimited, unhindered, free from obstruction, [able to manifest emanations]. 2) unceasing, [[rtsal sna tshogs 'gag med]] its strength manifold and unceasing)
  • Steinert App Dictionaries/44-84000Definitions/bdud  + (<p>(1) A deva, sometimes said to be … <p>(1) A deva, sometimes said to be the principal deity in Paranirmitavaśavartin, the highest paradise in the desire realm; also one of the names of the god of desire, Kāma in the Vedic tradition. He is portrayed as attempting to prevent the Buddha's enlightenment. In early soteriological religions, the principal deity in saṃsāra, such as Indra, would attempt to prevent anyone's realization that would lead to such a liberation. <br> (2) The devas ruled over by Māra, and assisting his attempts to prevent the Buddha's enlightenment; they do not wish any being to escape from saṃsāra. More generally, they are symbolic of the defects within a person that prevent enlightenment. These four personifications are: Devaputra-māra ({lha'i bu'i bdud}), the Divine Māra, which is the distraction of pleasures; Mṛtyumāra ({'chi bdag gi bdud}), the Māra of Death; Skandhamāra ({phung po'i bdud}), the Māra of the Aggregates, which is the body; and Kleśamāra ({nyon mongs pa'i bdud}), the Māra of the Afflictions.</p><p>A demonic being opposed to the spread of the Dharma and the happiness of beings.</p><p>An obstacle maker; a personification of evil.</p><p>Buddhist literature speaks of four kinds of malign or demonic influences which may impede the course of spiritual transformation. These include the impure psycho-physical aggregates; the afflicted mental states; desires and temptations; and submission to the "Lord of death," at which point involuntary rebirth is perpetuated in cyclic existence. Also rendered here as "Māra."</p><p>Demon who creates obstacles to practice and enlightenment.</p><p>Literally, "Death" or "Demon." The personification of everything that functions as a hindrance to awakening.</p><p>Originally the name of Indra's principal enemy among the asuras. In early Buddhism he appears as a drought-causing demon and eventually his name becomes that of Māra, the principal opponent of the Buddhadharma.</p><p>Personification of everything that functions as a hindrance to awakening. See also "demonic force."</p><p>Said to be the principal deity in Paranirmitavaśavartin, the highest paradise in the desire realm. He is also portrayed as attempting to prevent the Buddha's enlightenment, as in early soteriological religions, the principal deity in saṃsāra, such as Indra, would attempt to prevent anyone's realization that would lead to such a liberation. The name Māra is also used as a generic name for the deities in his realm, and also as an impersonal term for the factors that keep beings in saṃsāra.</p><p>The deities ruled over by Māra who attempted to prevent the Buddha's enlightenment, and who do not wish any being to escape from saṃsāra. Also, they are symbolic of the defects within a person that prevent enlightenment. These four personifications are: Devaputra-māra ({lha'i bu'i bdud}), the Divine Māra, which is the distraction of pleasures; Mṛtyumāra ({'chi bdag gi bdud}), the Māra of Death; Skandhamāra ({phung po'i bdud}), the Māra of the Aggregates, which is the body; and Kleśamāra ({nyon mongs pa'i bdud}), the Māra of the Afflictions.</p><p>The devil, or evil one, who leads the forces of the gods of the desire-world in seeking to tempt and seduce the Buddha and his disciples. But according to Vimalakīrti he is actually a bodhisattva who dwells in the inconceivable liberation and displays evil activities in order to strengthen and consolidate the high resolve of all bodhisattvas.</p><p>The personification of negativity. In the Sanskrit tradition, four Māras are usually listed: the aggregates, the afflictions, the god Māra (the god of infatuation), and death.</p>t;p>The personification of negativity. In the Sanskrit tradition, four Māras are usually listed: the aggregates, the afflictions, the god Māra (the god of infatuation), and death.</p>)
  • Steinert App Dictionaries/44-84000Definitions/byang chub sems dpa'  + (<p>A being who is dedicated to the c … <p>A being who is dedicated to the cultivation and fulfilment of the altruistic intention to attain manifestly perfect buddhahood, traversing the five bodhisattva paths and ten bodhisattva levels. Bodhisattvas purposely opt to remain within cyclic existence in order to liberate all sentient beings, instead of simply seeking personal freedom from suffering. Philosophically, they realize the two aspects of selflessness, with respect to afflicted mental states and the nature of all phenomena. <br> (See also note http://read.84000.co/translation/UT22084-031-002.html#UT22084-031-002-142.)</p><p>A living being who has produced the spirit of enlightenment in himself and whose constant dedication, lifetime after lifetime, is to attain the unexcelled, perfect enlightenment of Buddhahood.</p><p>A person who is dedicated not merely to attaining liberation through attaining the state of an arhat, but to becoming a buddha. A name created from the Sanskritization of the middle-Indic bodhisatto, the Sanskrit equivalent of which was bodhisakta, "one who is fixed on enlightenment."</p><p>A person who is dedicated not merely to gaining liberation through attaining the state of an arhat, but to becoming a buddha. A name created from the Sanskritization of the middle-Indic bodhisatto, the Sanskrit equivalent of which was bodhisakta, "one who is fixed on enlightenment."</p><p>According to the Mahāyāna, an individual with the intent to achieve awakening for the sake of all beings.</p><p>Someone who practices according to the Vehicle of the Bodhisattvas; one who aims for complete buddhahood; "awakening hero;" "one who has a wish for awakening;" "one who awakens sentient beings."</p> complete buddhahood; "awakening hero;" "one who has a wish for awakening;" "one who awakens sentient beings."</p>)
  • Steinert App Dictionaries/44-84000Definitions/nyan thos  + (<p>A follower of the early teachings … <p>A follower of the early teachings of the Buddha, focusing on the monastic lifestyle. Also translated as "listener." <br> Listener</p><p>A follower of those teachings of the Buddha that focus on the monastic lifestyle and liberating oneself from suffering, in contrasted to followers of the bodhisattva vehicle who seek buddhahood for the sake of all beings.</p><p>Disciples who heard the Buddha's doctrine from his own lips; followers of the Hīnayāna school in general.</p><p>Hearer.</p><p>Hīnayāna practitioner of the first turning of the wheel of the Dharma on the four noble truths, who realizes the suffering inherent in saṃsāra and focuses on understanding that there is no independent self. By conquering disturbing emotions, he liberates himself, attaining first the stage of stream enterer at the path of seeing, followed by the stage of once-returner who will be reborn only one more time, and then the stage of non-returner who will no longer be reborn into saṃsāra. The final goal is to become an arhat. These four stages are also known as the "four results of spiritual practice."</p><p>Lit. "listener." Disciple of the Buddha and follower of the Hinayāna teaching.</p><p>Primarily referring to those disciples of the Buddha who aspire to attain the state of an arhat by seeking self liberation. It is usually defined as "those who hear the teaching from the Buddha and make it heard to others."</p><p>Someone who practices according to the Vehicle of the Hearers (those who hear the teachings from others); or, someone who heard the Dharma from the Buddha.</p><p>The disciples of the Buddha who followed the Lesser Vehicle (Hīnayāna). A śrāvaka is explained as someone who hears the teachings and then proclaims them to others. <br> Āryaśrāvaka</p><p>The pious attendants heeding the words spoken by Lord Buddha, contrasted in terms of their realization with both pratyekabuddhas and bodhisattvas (See also note http://read.84000.co/translation/UT22084-031-002.html#UT22084-031-002-8).</p><p>The word, based on the verb "to hear," means disciple, and is used in that general way, as well as for those who were followers of the non-Mahāyāna tradition of Buddhism, in contrast to the bodhisattvas.</p><p>This term, based on the verb to hear, means "disciple," and is used in that general way, as well as for those who were followers of the non-Mahāyāna tradition of Buddhism, in contrast to the bodhisattvas. <br> śrāvakas</p>o hear, means "disciple," and is used in that general way, as well as for those who were followers of the non-Mahāyāna tradition of Buddhism, in contrast to the bodhisattvas. <br> śrāvakas</p>)
  • Steinert App Dictionaries/44-84000Definitions/rgyun du zhugs pa  + (<p>A person who has entered the "str … <p>A person who has entered the "stream" of practice that leads to nirvāṇa. The first of the four attainments of the path of the hearers.</p><p>First of four stages in the path to nirvāṇa. <br> entered the stream</p><p>One who has achieved the first of the four levels of attainment on the śrāvaka path, and who is from then onwards continuously approaching liberation.</p><p>One who has entered the "stream" to nirvāṇa; one of the fruits of the Śrāvakayāna.</p><p>The first level of noble ones when practicing the path of the hearers.</p><p>The four stages of spiritual accomplishment are stream entrant, once-returner, non-returner, and arhat.</p>t;p>The four stages of spiritual accomplishment are stream entrant, once-returner, non-returner, and arhat.</p>)
  • Steinert App Dictionaries/44-84000Definitions/mgon med zas sbyin  + (<p>A principal benefactor of the Bud … <p>A principal benefactor of the Buddha; he was the wealthy banker who acquired the grove of Prince Jeta, i.e., Jeta Grove, and donated it to the Buddhist community.</p><p>A wealthy patron who donated Jetavana Grove to the saṅgha.</p><p>Benefactor of the Buddha.</p>ana Grove to the saṅgha.</p><p>Benefactor of the Buddha.</p>)
  • Steinert App Dictionaries/44-84000Definitions/chos  + (<p>A term that predates Buddhism, Dh … <p>A term that predates Buddhism, Dharma/dharmas has a wide range of meanings and usages in Buddhist texts depending on context: <br> As Dharma , it is the teaching of Buddha Śākyamuni and other buddhas, preached by their followers, and transmitted in the form of scripture; or, alternatively, it means ultimate reality itself, the referent of the teaching and what is realized through it. <br> As dharmas , it is variously the different teachings given by Buddha Śākyamuni, other buddhas, and their followers; the trainings enjoined in those teachings; the positive qualities acquired through applying those trainings; mental phenomena in general; or phenomena in general or their characteristics. Often in Buddhist literature there is a play on the multiple interlinked senses of this term. <br> dharmas</p><p>Among many of its meanings, this term can refer to: the teachings of the Buddha; positive actions that accord with those teachings; or a minimal element of existence, which bears certain features through which it may be cognized.</p><p>Name of a tathāgata.</p><p>See "dharma." <br> phenomenon</p><p>See "dharma." <br> things</p><p>The second of the Three Jewels, that is, the teaching of the Buddha.</p><p>The term dharma ({chos}) conveys ten different meanings, according to Vasubandhu's Vyākhyāyukti. In the context of the present work, it may mean "sacred doctrine" (also rendered "Dharma" in this translation), the "attributes" which buddhas and bodhisattvas acquire, "phenomena" or "things" in general, and, more specifically, "mental phenomena" which are the object of the mental faculty (manas, {yid}).</p><p>The term dharma ({chos}) conveys ten different meanings, according to Vasubandhu's. See also "Dharma."</p><p>This term has multiple interrelated meanings. In this text, the primary meanings are as follows: (1) the doctrine taught by the Buddha (Dharma); (2) the ultimate reality underlying and expressed through the Buddha's teaching (Dharma); (3) the trainings that the Buddha's teaching stipulates (dharmas); (4) the various awakened qualities or attainments acquired through practicing and realizing the Buddha's teaching (dharmas); (5) qualities or aspects more generally, i.e., phenomena or phenomenal attributes (dharmas); and (6) mental objects (dharmas). <br> things</p>he Buddha's teaching (dharmas); (5) qualities or aspects more generally, i.e., phenomena or phenomenal attributes (dharmas); and (6) mental objects (dharmas). <br> things</p>)
  • Steinert App Dictionaries/44-84000Definitions/rang bzhin  + (<p>According to Sāṁkhya, the prime s … <p>According to Sāṁkhya, the prime substance, from which the material universe evolves, as opposed to puruṣa, pure consciousness. (Reat, 39 n5). <br> primal matter</p><p>Svabhāva is usually rendered as "self-nature," sometimes as "own-being," both of which have a certain literal validity. However, neither artificial term has any evocative power for the reader who has no familiarity with the original, and a term must be found that the reader can immediately relate to his own world to fulfill the function the original word had in its world. In our world of identities (national, racial, religious, personal, sexual, etc.), "identity" is a part of our makeup; thus, when we are taught the ultimate absence of identity of all persons and things, it is easy to "identify" what is supposedly absent and hence to try to understand what that entails. <br> identities</p><p>This term denotes the ontological status of phenomena, according to which they are attributed with existence in their own right, inherently, in and of themselves, objectively, and independent of any other phenomena such as our conception and labelling. The absence of such an ontological reality is defined as the true nature of reality, emptiness.</p>such an ontological reality is defined as the true nature of reality, emptiness.</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/mtshan ma med pa  + (<p>Also translated here as "without … <p>Also translated here as "without mental images."</p><p>In ultimate reality, there is no sign, as a sign signals or signifies something to someone and hence is inextricably involved with the relative world. We are so conditioned by signs that they seem to speak to us as if they had a voice of their own. The letter "A" seems to pronounce itself to us as we see it, and the stop-sign fairly shouts at us. However, the configuration of two slanted lines with a crossbar has in itself nothing whatsoever to do with the phenomenon made with the mouth and throat in the open position, when expulsion of breath makes the vocal cords resonate "ah." By extending such analysis to all signs, we may get an inkling of what is meant by "signlessness," which is essentially equivalent to voidness, and to "wishlessness" (see entry). Voidness, signlessness, and wishlessness form the "Three Doors of Liberation."</p><p>Meditative concentration which views the five aggregates, the basis for the conception of a self, as faulty; the second of the three doors of liberation.</p><p>The absence of the conceptual identification of perceptions. Knowing that the true nature has no attributes, such as color, shape, etc. One of the three doorways to liberation.</p> attributes, such as color, shape, etc. One of the three doorways to liberation.</p>)
  • Steinert App Dictionaries/44-84000Definitions/tshad med bzhi  + (<p>As mentioned in http://read.84000 … <p>As mentioned in http://read.84000.co/translation/UT22084-031-002.html#UT22084-031-002-172, these are (1) loving kindness, (2) compassion, (3) empathetic joy, and (4) equanimity. On training in the four immeasurable aspirations, see Padmakara Translation Group (1994): 195–217.</p><p>Immeasurable states, otherwise known as "pure abodes" (brahmāvihāra). Immeasurable love arises from the wish for all living beings to have happiness and the cause of happiness. Immeasurable compassion arises from the wish for all living beings to be free from suffering and its cause. Immeasurable joy arises from the wish that living beings not be sundered from the supreme happiness of liberation. And immeasurable impartiality arises from the wish that the preceding—love, compassion, and joy—should apply equally to all living beings, without attachment to friend or hatred for enemy.</p><p>Love, compassion, joy, and equanimity.</p> for enemy.</p><p>Love, compassion, joy, and equanimity.</p>)
  • Steinert App Dictionaries/44-84000Definitions/sangs rgyas kyi chos ma 'dres pa bco brgyad  + (<p>Eighteen qualities that are exclu … <p>Eighteen qualities that are exclusively possessed by a buddha. These are listed in the Dharmasaṃgraha as follows: The tathāgata does not possess: (1) confusion; (2) noisiness; (3) forgetfulness; (4) loss of meditative equipoise; (5) cognition of distinctness; or (6) nonanalytical equanimity. A buddha totally lacks: (7) degeneration of motivatedness; (8) degeneration of perseverance; (9) degeneration of mindfulness; (10) degeneration of samādhi; (11) degeneration of prajñā; (12) degeneration of complete liberation; and (13) degeneration of seeing the wisdom of complete liberation. (14) A tathāgata's every action of body is preceded by wisdom and followed through with wisdom; (15) every action of speech is preceded by wisdom and followed through with wisdom; (16) a buddha's every action of mind is preceded by wisdom and followed through with wisdom. (17) A tathāgata engages in seeing the past through wisdom that is unattached and unobstructed and (18) engages in seeing the present through wisdom that is unattached and unobstructed.</p><p>Eighteen special features of a buddha's behavior, realization, activity, and wisdom that are not shared by other beings.</p><p>Eighteen special features of a buddha's physical state, realization, activity, and wisdom that are not shared by ordinary beings.</p><p>See http://read.84000.co/translation/UT22084-031-002.html#UT22084-031-002-257.</p><p>They are as follows: He never makes a mistake; he is never boisterous; he never forgets; his concentration never falters; he has no notion of diversity; his equanimity is not due to lack of consideration; his will never falters; his energy never fails; his mindfulness never falters; he never abandons his concentration; his wisdom never decreases; his liberation never fails; all his physical actions are preceded and followed by wisdom; all his verbal actions are preceded and followed by wisdom; all his mental actions are preceded and followed by wisdom; his knowledge and vision perceive the past without any attachment or hindrance; his knowledge and vision perceive the future without any attachment or hindrance; and his knowledge and vision perceive the present without any attachment or hindrance.</p>ance; and his knowledge and vision perceive the present without any attachment or hindrance.</p>)
  • Steinert App Dictionaries/44-84000Definitions/'du shes dang tshor ba 'gog pa bsgrubs te gnas pa  + (<p>Eighth of the eight aspects of liberation.</p>)
  • Steinert App Dictionaries/44-84000Definitions/dbang po dang stobs dang byang chub kyi yan lag dang rnam par thar pa dang bsam gtan ...  + (<p>Eighth of the ten powers of the t … <p>Eighth of the ten powers of the tathāgatas. <br> definitively know all the afflicted and purified mental states, and their emergence, associated with the meditative concentrations, aspects of liberation, meditative stabilities, and formless absorptions <br> definitive knowledge of all the afflicted and purified mental states and their emergence, with respect to the faculties, powers, branches of enlightenment, aspects of liberation, meditative concentrations, meditative stabilities, and formless absorptions</p>ations, meditative stabilities, and formless absorptions</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>)
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