Āgantukamala

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Key Term	āgantukamala
Topic Variation	Adventitious stains - defilements
Hover Popup Choices	adventitious stains; adventitious defilements; āgantukamala; གློ་བུར་གྱི་དྲི་མ་; āgantukakleśa
In Tibetan Script	གློ་བུར་གྱི་དྲི་མ་
Wylie Tibetan Transliteration	glo bur gyi dri ma
Devanagari Sanskrit Script	आगन्तुकमल
Romanized Sanskrit	āgantukamala
Tibetan Phonetic Rendering	lobur kyi drima
English Standard	adventitious stains
Karl Brunnhölzl's English Term	adventitious stains
Richard Barron's English Term	adventitious/ superficial distortions
Jeffrey Hopkin's English Term	adventitious defilements
Ives Waldo's English Term	adventitious defilement; temporary stains
Alternate Spellings	āgantukakleśa; glo bur gyi nyon mongs
Term Type	Noun
Source Language	Sanskrit
Basic Meaning	Mental stains that are not inherent to the nature of mind, but rather are temporarily present as the residue of past actions or habitual tendencies. Though sometimes it is iterated as adventitious defilements (Skt. āgantukakleśa, Tib glo bur gyi nyon mongs), which references the fickle and temporary nature of disturbing emotions that lack an ultimately established basis for existence.
Has the Sense of	Something which has been incidentally added on and therefore can be removed.
Definitions
Princeton Dictionary of Buddhism	See page 19 (entry for āgantukakleśa): In Sanskrit, “adventitious afflictions” or “adventitious defilements”; indicating that the KLEŚA are accidental and extrinsic qualities of the mind, rather than natural and intrinsic. This notion builds on an ancient Strand in Buddhist thought, such as in the oft-quoted passage in the Pāli Aṅguttaranikāya: “The mind, O monks, is luminous but defiled by adventitious defilements.” Since defilements are introduced into the thought processes from without, the intrinsic purity of the mind (citta) can be restored through counteracting the influence of the kleśa and overcoming the inveterate tendency toward attachment and its concomitant craving (lobha) and ill will (dveṣa), which empower them.This concept of āgantukakleśa is critical to the Mahāyāna doctrine of tathāgatagarbha (embryo of buddhahood), where the mind is presumed to be innately enlightened, but that enlightenment is temporarily obscured or concealed by defilements (kleśa) that are extrinsic to it.
Rangjung Yeshe's English Term	The obscurations that are not intrinsic to the sugata-garbha, like clouds are not inherent in the sky.
Tshig mdzod Chen mo	nyon mongs pa dang shes bya'i sgrib pa gnyis ni sems kyi rang bzhin la ma zhugs par sems dang 'bral rung du yod pas na glo bur gyi dri ma zhes bya'o
Other Definitions	The mental afflictions and their residues that temporarily cover the mind's true nature, thus preventing the attainment of buddhahood. Liberation is said to be possible precisely because these defilements are not inherent to the nature of the mind and can be removed by means of the path. - Bernert, Christian, trans. Perfect or Perfected? Rongtön on Buddha-Nature (2018), page 113.
Simplified English Usage Example:	Even though defilements exist, they are adventitious [to the buddha-element, because the buddha-element] is naturally pure. Sangpuwa Lodrö Tsungme, Wangchuk, Tsering trans. The Uttaratantra in the Land of Snows (2017), page 32.
sutra/śastra quote:	All beings are buddhas, But this is obscured by adventitious stains. When those are removed, they are buddhas at once.
sutra/śastra quote source:	Adapted from Snellgrove, The Hevajra Tantra: A Critical Study, 1959, page 107
Usage Example	Sanskrit: sattvā buddhā eva kiṃ tu āgantukamalāvṛtāḥ tasyāpakarṣanāt sattvā buddhā eva na saṃśayaḥ Hevajra Tantra, Part II 4.69 Tibetan: སེམས་ཅན་རྣམས་ནི་སངས་རྒྱས་ཉིད། ། འོན་ཀྱང་གློ་བུར་དྲི་མས་བསྒྲིབས། ། དེ་ཉིད་བསལ་ན་སངས་རྒྱས་ཉིད། ། དཔལ་ཀྱེའི་རྡོ་རྗེ་ཞེས་བྱ་བ་རྒྱུད་ཀྱི་རྒྱལ་པོ།

Mental stains that are not inherent to the nature of the mind but are temporarily present as the residue of past actions or habitual tendencies. It is sometimes iterated as adventitious defilements (Skt. āgantukakleśa, Tib. glo bur gyi nyon mongs), which references the fickle and temporary nature of disturbing emotions that lack an ultimately established basis for existence.

Literally, that which obscures or conceals. Often listed as a set of two obscurations (sgrib gnyis): the afflictive emotional obscurations (Skt. kleśāvaraṇa, Tib. nyon mongs pa'i sgrib pa) and the cognitive obscurations (Skt. jñeyāvaraṇa, Tib. shes bya'i sgrib pa). By removing the first, one becomes free of suffering, and by removing the second, one becomes omniscient.

Mental stains that are not inherent to the nature of the mind but are temporarily present as the residue of past actions or habitual tendencies. It is sometimes iterated as adventitious defilements (Skt. āgantukakleśa, Tib. glo bur gyi nyon mongs), which references the fickle and temporary nature of disturbing emotions that lack an ultimately established basis for existence.

Mental stains that are not inherent to the nature of the mind but are temporarily present as the residue of past actions or habitual tendencies. It is sometimes iterated as adventitious defilements (Skt. āgantukakleśa, Tib. glo bur gyi nyon mongs), which references the fickle and temporary nature of disturbing emotions that lack an ultimately established basis for existence.

Mental stains that are not inherent to the nature of the mind but are temporarily present as the residue of past actions or habitual tendencies. It is sometimes iterated as adventitious defilements (Skt. āgantukakleśa, Tib. glo bur gyi nyon mongs), which references the fickle and temporary nature of disturbing emotions that lack an ultimately established basis for existence.

Mental stains that are not inherent to the nature of the mind but are temporarily present as the residue of past actions or habitual tendencies. It is sometimes iterated as adventitious defilements (Skt. āgantukakleśa, Tib. glo bur gyi nyon mongs), which references the fickle and temporary nature of disturbing emotions that lack an ultimately established basis for existence.

Often referred to as poisons, these are a class of disturbing or disruptive emotional states that when aroused negatively affect or taint the mind.

Commonly found in Dzogchen and Mahāmudrā literature, this term denotes the true, natural state of mind as it is. Often used in these traditions as a synonym for buddha-nature.

Often referred to as poisons, these are a class of disturbing or disruptive emotional states that when aroused negatively affect or taint the mind.

Often referred to as poisons, these are a class of disturbing or disruptive emotional states that when aroused negatively affect or taint the mind.

Mahāyāna, or the Great Vehicle, refers to the system of Buddhist thought and practice which developed around the beginning of Common Era, focusing on the pursuit of the state of full enlightenment of the Buddha through the realization of the wisdom of emptiness and the cultivation of compassion.

Buddha-nature, literally the "womb/essence of those who have gone (to suchness)."

Literally, that which obscures or conceals. Often listed as a set of two obscurations (sgrib gnyis): the afflictive emotional obscurations (Skt. kleśāvaraṇa, Tib. nyon mongs pa'i sgrib pa) and the cognitive obscurations (Skt. jñeyāvaraṇa, Tib. shes bya'i sgrib pa). By removing the first, one becomes free of suffering, and by removing the second, one becomes omniscient.

The Ultimate Continuum, or Gyü Lama, is often used as a short title in the Tibetan tradition for the key source text of buddha-nature teachings called the Ratnagotravibhāga of Maitreya/Asaṅga, also known as the Mahāyānottaratantraśāstra.