Treatise on the Discipline for Attaining Enlightenment, The

(Chin.: P'u-t'i-tzu-liang-lun; Jpn.: Bodai-shiryo-ron)

A Chinese translation by Dharmagupta (d. 619), a monk from southern India, of a treatise consisting of original verses attributed to Nagarjuna (c. 150-250) and a prose commentary added later. It sets forth the six paramitas and other practices for bodhisattvas that are conducive to enlightenment.

(See also: Treatise on the Discipline for Attaining Enlightenment, Enlightenment, Buddhism Enlightenment, Buddhism Enlightenment Dictionary)

Treatise on the Mind Aspiring for Enlightenment, The

(Jpn.: Bodai-shin-ron; Chin.: P'u-t'i-hsin-lun)

A work attributed to Nagarjuna (c. 150-250) and translated into Chinese in the eighth century by Pu-k'ung (Skt Amoghavajra). Another account attributes the work itself to Pu-k'ung. No Sanskrit version is extant. The Treatise on the Mind Aspiring for Enlightenment teaches the important Buddhist concept of aspiration for enlightenment and encourages the development of a mind that seeks Buddhahood. It defines three aspects of a mind that aspires for enlightenment, from the standpoint of Esoteric Buddhism: (1) great compassion to save all living beings, (2) great wisdom to know what sutra is supreme, and (3) meditation. The work also explains various kinds of contemplation put forth in Esoteric Buddhism. Kobo, the founder of the Japanese True Word (Shingon) school, valued this work, and it was widely studied in his school.

(See also: Treatise on the Mind Aspiring for Enlightenment, Enlightenment, Buddhism Enlightenment, Buddhism Enlightenment Dictionary)

Raivata Manvantara (Sanskrit). The life-cycle presided over by Raivata Manu. As he is the fifth of the fourteen Manus (in Esotercism, Dhyan Chohans), there being seven root-Manus and seven seed-Manus for the seven Rounds of our terrestrial chain of globes (See Esot. Buddhism by A. P. Sinnett, and the

Secret Doctrine, Vol.1., "Brahminical Chronology"), Raivata presided over the third Round and was its root-Manu.

(See also: Raivata Manvantara, Theosophy, Spirituality, Body mind and Soul, Spiritual Dictionary, )

THEOSOPHY

Society founded in 1875 by H.P. Blavatsky and Col. H.S. Olcott. Immediate divine illumination. Spiritual insight is superior to empirical knowledge. Specifically, Theosophy is the revelation of HPB that incorporates Gnosticism, Zoroastrianism, Platonism, Hinduism and Buddhism. Theosophy proposes "four bodies": the physical, the astral, the esthetic and the Self.

(See also: THEOSOPHY, Magick, Mysticism, Mysticism Dictionary, Body Mind and Soul, )

Great Age. There were several "great ages" mentioned by the ancients.

In India it embraced the whole Maha-manvantara, the "age of Brahma", each "Day" of which represents the life cycle of a chain - i.e. it embraces a period of seven Rounds. (See Esoteric Buddhism, by A. P. Sinnett.) Thus while a "Day" and a "Night" represent, as Manvantara and Pralaya, 8,640,000,000 years, an "age" lasts through a period of 311,040,000,000,000 years; after which the Pralaya, or dissolution of the universe, becomes universal.

With the Egyptians and Greeks the "great age" referred only to the tropical or sidereal year, the duration of which is 25,868 solar years. Of the complete age - that of the gods -  they say nothing, as it was a matter to he discussed and divulged only in the Mysteries, during the initiating ceremonies. The "great age" of the Chaldees was the same in figures as that of the Hindus.

(See also: Great Age, Theosophy, Spirituality, Body mind and Soul, Spiritual Dictionary, )

A Theosophical definition of Aupapaduka :

Aupapaduka

(Sanskrit) A compound term meaning "self-produced," "spontaneously generated." It is a term applied in Buddhism to a class of celestial beings called dhyani-buddhas; and because these dhyani-buddhas are conceived of as issuing forth from the bosom of Adi-buddhi or the kosmic mahat without intermediary agency, are they mystically said to be, as H. P. Blavatsky puts it, "parentless" or "self-existing," i.e., born without any parents or progenitors. They are therefore the originants or root from which the hierarchy of buddhas of various grades flows forth in mystical procession or emanation or evolution.

There are variants of this word in Sanskrit literature, but they all have the same meaning. The term aupapaduka is actually a key word, opening a doctrine which is extremely difficult to set forth; but the doctrine itself is inexpressibly sublime. Indeed, not only are there aupapaduka divinities of the solar system, but also of every organic entity, because the core of the core of any organic entity is such an aupapaduka divinity. It is, in fact, a very mystical way of stating the doctrine of the "inner god."

[NOTE: Later research shows that anupapadaka, as found in Monier-Williams' Sanskrit-English Dictionary, is a misreading of aupapaduka. Cf. Franklin Edgerton, Buddhist Hybrid Sanskrit Grammar and Dictionary, Yale University Press, New Haven, 1953, 2:162.  - PUBLISHER]

See also: Aupapaduka, Mysticism, Body Mind and Soul)

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