Tibetan Sanskrit English An alternate form Definition

sort sort sort sort sort sort
001 blo བློ་ buddhi mind That which is clear and aware
002 shes pa ཤེས་པ་ jñāna consciousness That which is aware of objects
003 rig pa རིག་པ་ saṃvedana awarness That which experiences an object of comprehension
006 mngon sum tshad ma མངོན་སུམ་ཚད་མ་ pratyakṣha pramāṇa direct valid cognition A nonconceptual and nonmistaken awareness
007 dbang po mngon sum tshad ma དབང་པོ་མངོན་སུམ་ཚད་མ་
indriya pratyakṣha pramāṇa sense direct valid cognition A nonconceptual and nonmistaken awareness arisen on the basis of its own uncommon dominant condition, a physical sense faculty
008 gzugs ‘dzin dbang mngon གཟུགས་འཛིན་དབང་མངོན་
rūpagrahanendriya pratyakṣha sense direct valid cognitions apprehending forms A nonconceptual and nonmistaken awareness arisen on the basis of its dominant condition, the eye sense faculty
013 yid mngon sum tshad ma ཡིད་མནོན་སུམ་ཚད་མ་
mānasa pratyakṣha pramāṇa mental direct valid cognition
A nonconceptual and nonmistaken awareness arisen on the basis of its own dominant condition, the mental sense faculty
014 gzugs ‘dzin yid mngon གཟུགས་‘འཛིན་ཡིད་མངོན་

mental direct valid cognitions apprehending forms
A nonconceptual and nonmistaken awareness arisen on the basis of its dominant condition, the mental sense faculty and the observed object condition, a form
019 rang rig mngon sum tshad ma རང་རིག་མངོན་སུམ་ཚད་མ་
svasaṃvedana pratyakṣha pramāṇa self-aware direct valid cognition A nonconceptual and nonmistaken awareness that experiences itself
020 rnal ‘byor mngon sum tshad ma རྣལ་འབྱོར་མངོན་སུམ་ཚད་མ་
yogi-­pratyakṣha-­pramāṇa yogic direct valid cognition A nonconceptual and nonmistaken awareness arisen from the last moment of highest meditation
021 mngon sum ltar snang མངོན་སུམ་ལྟར་སྣང་
pratyakṣha-ābhāsa seeming direct cognition A mind that is not nonconceptual or nonmistaken
022 rang don rjes dpag tshad ma རང་དོན་རྗེས་དཔག་ཚད་མ་
pramāṇa inferential valid cognition for oneself An awareness newly realizing that which is to be proven by a reason having the three modes
023 gzhan don rjes dpag tshad ma གཞན་དོན་རྗེས་དཔག་ཚད་མ་
parārtha-anumāna inferential valid cognition for others A logical argument fully clarifying for oyhers the fact seen by the disputant himself, i.e., a reason having the three modes
024 chos mthun sbyor gyi sgrub ngag yang dag

correct proof statement constructed with concordant attributes
A logical argument in which both the subject in question and the example subject have concordant attributes in terms of the reason and the predicate of the probandum
025 chos mi mthun sbyor gyi sgrub ngag yang dag

correct proof statement constructed with discordant attributes
A logical argument in which both the subject in question and the dissimilar example have discordant attributes in terms of the reason and the predicate of the probandum
026 tshad min gyi blo
apramāṇa-buddhi nonvalid cognition A deceiving consciousness
027 log rtog

wrong cognition A mind that has engaged in its specific object in a wrong way
028 the tshom
vichiktsā doubt A mind that is divided between two alternatives with respect to its specific object
029 spyi ‘dzin pa’i blo

a mind that apprehends a generality A mind that apprehends a phenomenon as including something
030 rigs spyi ‘dzin pa’i blo

a mind that apprehends a type generality A mind that apprehends a phenomenon as including many phenomena belonging to its own type
031 tshogs spyi ‘dzin pa’i blo

a mind that apprehends a collection generality A mind that apprehends a phenomenon as including the objects of a collection
032 sgra spyi ‘dzin pa’i blo

a mind that apprehends a term generality A mind that apprehends a phenomenon as including many means of expression
033 bye brag ‘dzin pa’i blo

a mind cognizing a particular A mind that apprehends an included object of something that includes
034 rigs spyi’i bye brag ‘dzin pa’i blo

a mind that apprehends a particular of a type generality A mind that apprehends an included object of something that includes many phenomena belonging to its type
035 tshogs spyi’i bye brag ‘dzin pa’i blo

a mind that apprehends a particular of a collection generality A mind that apprehends an included object of something that includes a collection
036 sgra spyi’i bye brag ‘dzin pa’i blo

a mind that apprehends a particular of a term generality A mind that apprehends an included object of something that includes many means of expression
037 sgrub ‘jug gi blo

a mind that engages in an inclusive manner A mind that directly engages its specifi c object without depending on the exclusion of its opposite
038 sel ‘jug gi blo

a mind that engages in an eliminative way A mind that engages its specifi c object by means of the exclusion of its direct opposite
039 brjod bya ‘dzin pa’i blo

a mind that apprehends an object of expression A mind that apprehends what is to be understood by means of a sign
040 brjod bya
abhidhaya; vāchyam object of expression What is to be understood by means of a sign
041 rjod byed ‘dzin pa’i blo

a mind that apprehends a means of expression A mind that apprehends what brings about an understanding of an object of expression
042 rjod byed
abhidhyāyin; vāchaka a means of expression What brings about an understanding of an object of expression
043 ‘brel ba rotg pa’i blo

a mind that cognizes connection A mind that apprehends that a phenomenon is not canceled by another phenomenon
044 ‘brel ba
saṃbandha connection That a phenomenon is not canceled by another phenomenon
045 ngo bo bdag gcig gi ‘brel ba rtogs pa’i blo

a mind that cognizes the connection of identity A mind that apprehends that two phenomena are different isolates and that, by having the same nature, do not cancel each other
046 ngo bo bdag gcig gi ‘brel ba

the connection of identity Two phenomena being different isolates and, by having the same nature, not canceling each other
047 de las de byung gi ‘brel ba nges pa’i blo

a mind that ascertains causal connection
A mind that apprehends that two phenomena are different and, through being related as cause and effect, do not cancel each other
048


causal connection Two phenomena being different and, through being related as cause and effect, not canceling each other
049


a mind that apprehends contradiction A mind that cognizes that a phenomenon neutralizes another phenomenon
050 ‘gal ba
virodha contradiction That a phenomenon neutralizes another phenomenon
051 dngos ‘gal ‘dzin pa’i blo

a mind that apprehends direct contradiction A mind that cognizes that a phenomenon negates its direct opposite
052 dngos ‘gal
sākṣhādvirodha direct contradiction That a phenomenon negates its direct opposite
053 brgyud ‘gal rtogs pa’i blo

a mind that cognizes indirect contradiction A mind that cognizes that a phenomenon negates something that includes the phenomenon to be directly negated
054 rgyud ‘gal
pāraṃparyavirodha indirect contradiction That a phenomenon negates something that includes the phenomenon to be directly negated
055 mtshan nyid nges pa’i blo

a mind that ascertains a definition
A mind that apprehends the essential nature of the cause for assigning a definiendum
056 mtshan nyid
lakṣhaṇa definition The essential nature of the cause for assigning a definiendum
057 mtshon bya ‘dzin pa’i blo

a mind that apprehends a definiendum A mind that ascertains a particular name assigned by means of a definition
058 mtshon bya
lakṣhya definiendum The particular name assigned by means of a definition
059 mthsan gzhi nges pa’i blo

a mind that ascertains an illustrating example
A mind that apprehends the basis for establishing the connection between definition and definiendum
060 mtshan gzhi
dṛiṣhtānta illustrating example The basis for establishing the connection between definition and definiendum
061 tshor ba
vedanā feeling That which is the nature of experience
062 ‘du shes
saṃjña discrimination That which apprehends characteristics
063 sems pa
chetanā impulse The expression of mental function in the phase where mind moves towards an object
064 reg pa
sparsha contact The full sensing of the change in the sense faculty in accordance with pleasant or painful feelings occurring due to the meeting of object, sense faculty, and mental engagement
065 yid byed
manaskāra mental engagement Apprehending the particular object of focus to which the mind is directed again and again
066 ‘dun pa
chhanda striving Pursuing an intended object
067 mos pa
adhimokṣha conviction Apprehending something about which certainty has been obtained as just so
068 dran pa
smṛiti recollection Not forgetting familiar objects
069 ting nge ‘dzin
samādhi meditative concentration A one-pointed mind concerning the object to be examined
070 shes rab
prajñā supreme knowledge Fully distinguishing specifically and generally characterized phenomena
071 dad pa
shraddhā confi dence Appreciation and conviction
072 ngo tsha shes
hrī conscience Refraining from negative deeds out of consideration for oneself
073 khrel yod pa
apatrāpya shame Refraining from negative deeds out of consideration for others
074 ma chags pa
alobha nonattachment Not clinging to the five perpetuating aggregates and the enjoyments of existence
075 zhe sdang med pa
adveṣha nonhatred Bearing no malice towards a potential object of hatred
076 gti mug med pa
amoha nonbewilderment Not being obscured about what to adopt and what to reject
077 brtson ‘grus
vīrya joyous effort Unabated delight in virtue
078 shin sbyangs
praṣrabdhi suppleness A mind that has been made serviceable with respect to its object of focus through workability of body and mind
079 bag yod
apramāda heedfulness Guarding the mind from defiled phenomena and cultivating virtuous phenomena
080 btang snyoms
upekṣhā equanimity Effortless engagement in equality without the faults of laxity, agitation, and so on when resting in equipoise
081 rnam par mi ‘tshe ba
avihiṃsa nonviolence Refraining from harming others out of compassion
082 ‘dod chags
rāga desire Clinging to places, bodies, and enjoyments of the three realms
083 khong khro
pratigha anger A completely hostile intention focusing on the harmer, a sentient being; the harm, suffering; or the harming conditions of poison, weapons, and so on
084 nga rgyal
māna pride A haughty attitude having the aspect of arrogance based upon the views of the transistory collection.
085 ma rig pa
avidyā ignorance Being obscured about the meaning of the four truths and of suchness
086 the tshom
vichikitsā doubt Indecision concerning the truths and cause and result
087 lta ba
dṛig affl icted view Afflicted supreme knowledge
088 khro ba
krodha wrath Being unable to bear harm
089 ‘khon du ‘dzin pa
upanāhana grudge Keeping in mind harm done by others
090 ‘chab pa
mrakṣha concealment Keeping one’s own negative deeds secret or hiding them
091 ‘tshig pa
pradāsha spite Wanting to say harsh words due to preexisting wrath and grudge
092 phrag dog
irṣhyā envy Not being able to bear others’ achievements and prosperity
093 ser sna
mātsarya miserliness Not being able to give away one’s possessions
094 (g.yo)?
māyā (deceit)? retense in one’s physical or verbal conduct with an intention to mislead others
095 (sgyu)?
shāṭhya dishonesty Changing one’s own wrongdoings that can be seen or heard into something else
096 rgyags pa
mada self-satisfaction The mind that is full of one’s own glory and riches, such as youthfulness and so on
097 rnam ‘tshe
vihiṃsā violence Attempting to kill or beat others and so on, by doing so oneself or having others do so
098 ngo tsha med pa
āhrīkya lack of conscience Not refraining from negative deeds out of consideration for oneself
099 khrel med
anapatrāpya no shame Not refraining from negative deeds out of consideration for others
100 rmugs pa
styāna dullness The mind not being workable concerning its object of focus
101 rgod pa
addhava agitation The mind going out again towards objects that one has encountered previously
102 ma dad
āshraddhya nonconfi dence Not desiring virtuous phenomena due to a lack of trust in them
103 le lo
kausīdya laziness Not delighting in virtuous phenomena while clinging to negative actions
104 bag med
pramāda heedlessness Not guarding the mind and completely abandoning heedfulness
105 brjed nges
muṣhita-smṛititā forgetfulness Virtuous objects of focus being unclear and forgetting them again and again
106 rnam g.yeng
vikṣhepa distraction The mind going out towards an object of any of the three poisons
107 shes bzhin ma yin pa
asaṃprajanya nonintrospection A mind of affl icted supreme knowledge improperly analyzing what is to be adopted and rejected
108 ‘gyod pa
kaukṛitya regret Subsequently regretting actions done previously
109 gnyid
middha sleep The operational consciousnesses withdrawing inside
110 rtog pa
vitarka examination Engaging conditioned phenomena in a coarse way
111 dpyod pa
vichāra analysis A mind engaging conditioned phenomena in a detailed way
112 gtso sems
chitta primary mind That which is aware of the essential nature of an object
113 sems byung
chaitta mental event That which is aware of the features of an object