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This display of the mandala of the king of dharmata is not chaotic, but is experientially as organized as the
experience of a real king's court. By extension almost any perspective or arrangement can be called a mandala.
dmigs pa: Conception, image, object-focus, perceived object, visualization.  med: without any of the above,
inconceivable, inexperiencable, unimaginable.  rkyen object condition of perception.  med pa'i snying rje:
objectless (impartial, egoless) compassion.
dngos grub thun mong brgyad: magic pills, eye medicine, sword, going in space, invisibility, deathlessness,
conquersing sickness.
don byed nus pa: Ability to perform a function or produce a result. The defining characteristic of things.
don dam: True, real, absolute, ultimate. rnam grangs the conceptually describable absolute vs. rnam grangs min
pa'i  , which cannot be described but only experienced.
don gnyis: rang don and gzhan don, benefit for self and other.
don grub: Attainment, accomplishment, success. = Siddhartha. KSTR.
don: 1 Meaning, sense, significance. 2 Object, thing. 3 Fact. 4 True, real, ultimate. 5 Topic, subject. 6 Purpose,
benefit. 7 Result. 8 Nature. 9 Message.
dpyod pa: Vichara. Sustained analytical thought on objects determined by vitarka, usually with the intent of
resolving them in terms of practical judgement. Subconscious gossip on sense impressions, an ongoing indistinct
murmur of conceptuality (manojalpa) underlying our experience. Vitarka searches to match sense experiences to
conceptual reference points. Vicara attempts to fix them there definitively. Thus, one might use them to decide
respectively that sa.msaric objects are impermanent and empty, and should not be relied on by one who hopes for
liberation. In hinayana brtags pa and dpyod pa, are considered desirable in building concentration that leads one to
a more direct cognition of reality in dhyana, meditation. But they drop out in the second dhyana leading to clear
lucidity (samprasada.) PPA, appropriate sanskrit index headings. In the Tibetan schools also examination and
analysis are considered as preludes to the clarity of direct comprehension. In CYD and LT analysis is almost
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invariably madhyamaka analysis for the absolute: Memory and understanding, wakefulness.
drag po, Hindu god, of the three Bhrama, Vishnu, and Shiva he is associated with destruction and ascetic yoga, and
with the dance of existence. He is also much associated with Hindu tantra.
dran pa: Memory, mindfulness, a term for conditioned sa.msaric consciousness altogether, as used eg. by Saraha.
dri ma gnyis: The two obscurations of kleshas and knowables. KSTR.
dri med: Stainless, spotless, immaculate, undefiled.
dri za: celestial musician spirits said to susbust on smells.
dril ba: Include, essentialize, wrap up, sum up.
dug gsum: The three poisons; chags pa, zhe sdang, gti mug; passion, aggression, and ignorance.
dug lnga: The five poisons = the five kleshas, anger, pride lust, jealousy, and ignoring.
dus med: Timeless, constant.
dus bzhi: The four times: Past, present, future, and the all-inclusive fourth.
dus gsum: The three times, past present and future.
dus: age krita, treta, dvepara and kali are four ages of the universe after which the world is destroyed. The first is
like a golden age dominated by bhramins (priests). The following ages deteriorate, and are controlled by kshatriyas
(rulers/warirs) vaishyas (merchants) and shudras (servants/ laborers
gdod ma'i dbyings: gdod= Primordial. dbyings= chos kyi dbyings= Space of dharmadhatu, [= The dhatu], as sphere,
source, and element of all there is.
gdod nas: Primordially. Sim. thog nas, ye nas.
gdon: Malevolent or demonic spirit, especially of the preta realm, said to bring about disease and accidents for
those who lack mindfulness.
glo bur: Temporary, incidental, transient, adventitious, not innate or intrinsic, sudden, abrupt.
glod: Relax, rest, be natural, free, loose, release, let go, set free.
gnad: Main, essential, vital or key point; pith, essence, secret.  kyis: due to.  'gag, put into a single point. lus
kyi gnad: teachings of physical practice, hatha yoga etc.
gnas lugs [tshul]: Natural: Antidote, remedy. Eg., the contemplation of disgusting aspects of the body is a
hinayana antidote for carnal lust. The path as a whole is the antidote for sa.msara. Emptiness is the antidote for
belief in self-nature. Tibetans often think of the bodhisattvayana as the one that principally employs antidotes.
Whereas the first two yanas are said to find nothing good in negative thoughts and emotions and to recommend
suppressing them, the bodhisattvayana compares them to an unpleasant tasting medicine. They may be useful in
building resolve for enlightenment, non-attachment, compassion, and other wholesome attitudes. From the
viewpoint of ati, since buddhahood is self-existing, there is no need for antidotes.
gnas: Place, basis, ground = gzhi, abide, exist, to live, lifetime, remain, endure, be stable, establish oneself,
domain, realm. -skabs: Occasion. -'gyur: Transformation. -cha: Stability, section of a text, point, topic. -snang:
The way things appear and the way things are.
gnyis med: Non-duality, non-existence of either or both. Eg. gzung 'dzin gnyis med, may mean that grasping
subject and grasped object are non-dual, not separate states, co-emergent, in union etc; or it may mean that neither
of them exists. The former approach is characteristic of the mind-only school, where enlightenment is defined as
realization of ultimate mind as one without subject/object duality. The latter is characteristic of madhyamaka,
which says that neither mind nor its objects truly exist as independent entities with a nature of their own and so
forth. But the same arguments that refute them also refute any truly existing ground such as dharmadhatu that
would be beyond mind. So they cannot be said to exist non-dually as that or anything else.
Ati ultimately accepts the madhyamaka viewpoint: Straying, deviation, misunderstanding; place where these can
occur -gsum: clinging to bliss, clarity, and non-thought. -bzhi: Dilgo Khyentse Rinpoche in LM:
Misunderstanding the great primordial emptiness, one labels mind with conceptual negation. This is known as
straying into the realm of conceptual shuunyata (emptiness). Not having faith in the ground and fruition of
ordinary mind within oneself, one hopes for a new acquisition of the fruition of dharmakaya elsewhere. This is [ Pobierz całość w formacie PDF ]