320 GLOSSARYAbhidhamma Pitaka. Collection of
seven scholastic works of the Theravada
school; ane of the three traditional por-
tions of the Pali Canon [3.1.3].
Abhidharma (Abhidhamma). "Higher
dharma." Systematic analysis of the com-
ponent factors of experience, based on
teachings in the Sutras, explaining physical
and mental events without reference to an
abiding self [3.2].
Alaya-vijfiana. Store-consciousness. The
Y ogacarin teaching of a level of conscious-
ness that contains the seeds of past karma
together with pure seeds that will eventu-
ally lead to Awakening [4.3].
Anatman (Anatta). Not-self A term
applied to all phenomena with which one
may develop a sense of self-identification.
In the Sutra Pitaka, the anatman teaching
is used as part of a strategy of diagnosis and
therapy to undercut all craving and attach-
ment for the skandhas. Beginning with the
Abhidharma period, it came to take on the
status of a metaphysical doctrine denying
the existence of a self or soul underlying
the phenomena of experience [2.3.1, 3.2].
Anitya (Anicca). Impermanent; incon-
stant. An attribute of all conditioned phe-
nomena [2.3.1].
Arhant (Arahant). "One who is deserv-
ing [of reverence J; worthy"; perfected
saint; a person who has attained nirval}a,
destroyed the iisravas, achieved the goal of
bodhi, and who is destined for no further
rebirth. In the Hinayana schools, this term
is applied both to the Buddha and to the
highest level of his noble disciples
(sravaka); in the Mahayana schools, it is
applied only to the highest level of
sravakas, who are viewed as seeking a
"s<;lfish" nirval}a [2.2, 5.5.2].
Asrava (Asava). Binding influence; eillu-
ent; pollutant; fermentation, the ending of
which is equivalent to attaining the goal of
Buddhist practice. Listed either as three or
four: sensuality, becoming, (speculative
views), and ignorance [1.4].
Avidya (Avijja). Ignorance, particularly
of the Four Noble Truths. This is the root
cause of du~kha and the first link in the
causal chain of pratitya-samutpada leading
to recurrent rebirth in sa1J1sara; its opposite
is bodhi or prajiia [1.4.3].
Bardo (Tibetan). Intermediate state.
There are four in all: the mental space
between two events, the space between
two thoughts, the space between sleeping
and waking (the dream bardo), and the
space after death (the death bardo). Each
of these spaces can form the opening to
altered states of consciousness [11.5].
Bhik~u (Bhikkhu). Buddhist monk.
Bhik~u Sangha. The Order of Buddhist
monks.
Bhik~utft (Bhikkhut;ti). Buddhist nun.
Bhik~utft Sangha. The Order of Bud-
dhist nuns.
Bodhi. Awakening. Comprehension of
the nature of Conditioned reality and di-
rect experience of the Unconditioned
[1.4.3].
Bodhicitta. Thought or mind of (aspira-
tion for) bodhi. In Mahayana practice, this
is the mental attitude the candidate arouses
when aspiring to the bodhisattva Path [5.1].
Bodhisattva. A being who is to become
Awakened (achieve bodhi), especially as
applied to Gautama, the future Buddha.
More generally, in Mahayana the term
applies to (1) those who have aroused bod-
hicitta and (2) those who have attained
bodhi but who have taken a special vow to
continue being reborn into sa1J1sara rather
than entering nirval}a so as to deliver others
from their suffering by aiding in their at-
tainment of Awakening [5.1].
Bon (Tibetan). A semi-indigenous reli-
gion of Tibet that combined elements of
Buddhism from the First Propagation with
native shamanic practices and beliefs
[11.2.2].
Brahma. A god; inhabitant of the heavens
of form or formlessness. A state to be at-
tained through the practice of dhyana and
the development of the four "Brahma
· viharas" (Sublime Attitudes): goodwill,
compassion, appreciation, and equanimity
[1.4.2].
Brahmin. Ritual priest of the old Aryan
religious tradition. Continued into present
times as the upper, sacerdotal caste of the
Hindu social system. Related to Brahman-
ism [1.1].
Buddha. Awakened One. One of several
titles from Indian religious tradition that