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ཤེར་ཕྱིན་ཁྲི་བརྒྱད་སྟོང་པ།

The Perfection of Wisdom in Eighteen Thousand Lines
Chapter 39: The Northern Region

Aṣṭā­daśa­sāhasrikā­prajñā­pāramitā
འཕགས་པ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་ཁྲི་བརྒྱད་སྟོང་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།
’phags pa shes rab kyi pha rol tu phyin pa khri brgyad stong pa zhes bya ba theg pa chen po’i mdo
The Noble Mahāyāna Sūtra “The Perfection of Wisdom in Eighteen Thousand Lines”
Āryāṣṭā­daśa­sāhasrikā­prajñā­pāramitā­nāma­mahāyāna­sūtra

Toh 10

Degé Kangyur, vol. 29 (shes phyin, khri brgyad, ka), folios 1.a–300.a; vol. 30 (shes phyin, khri brgyad, kha), folios 1.a–304.a; vol. 31 (shes phyin, khri brgyad, ga), folios 1.a–206.a

ᴛʀᴀɴsʟᴀᴛᴇᴅ ɪɴᴛᴏ ᴛɪʙᴇᴛᴀɴ ʙʏ
  • Jinamitra
  • Surendrabodhi
  • Yeshé Dé

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Translated by Gareth Sparham
under the patronage and supervision of 84000: Translating the Words of the Buddha

First published 2022

Current version v 1.2.0 (2025)

Generated by 84000 Reading Room v2.26.1

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co.

Table of Contents

ti. Title
im. Imprint
co. Contents
s. Summary
ac. Acknowledgements
+ 2 sections- 2 sections
· The Translator’s Acknowledgments
· Acknowledgment of Sponsors
i. Introduction
+ 5 sections- 5 sections
· About the Perfection of Wisdom Manuscripts
· The Title: Eighteen Thousand
· The Structure of the Eighteen Thousand
+ 5 sections- 5 sections
· I. Introduction
· II. Brief Exegesis
· III. Intermediate Exegesis
· IV. Detailed Exegesis
· V. Summaries
· What Does the Eighteen Thousand Say?
· SUMMARY OF THE CHAPTERS
+ 62 sections- 62 sections
· Chapter 1
· Chapter 2
· Chapters 3–5
· Chapter 6
· Chapter 7
· Chapter 8
· Chapter 9
· Chapter 10
· Chapters 11–13
· Chapter 14
· Chapters 15–16
· Chapter 17
· Chapter 18
· Chapter 19
· Chapter 20
· Chapter 21
· Chapters 22–24
· Chapter 25
· Chapters 26–30
· Chapters 31–32
· Chapter 33
· Chapter 34
· Chapter 35
· Chapter 36
· Chapter 37
· Chapters 38–39
· Chapters 40–41
· Chapter 42
· Chapter 43
· Chapter 44
· Chapter 45
· Chapter 46
· Chapter 47
· Chapter 48
· Chapters 49–50
· Chapter 51
· Chapter 52
· Chapter 53
· Chapter 54
· Chapter 55
· Chapter 56
· Chapter 57
· Chapter 58
· Chapter 59
· Chapter 60
· Chapters 61–62
· Chapter 63
· Chapters 64–72
· Chapter 73
· Chapter 74
· Chapter 75
· Chapter 76
· Chapter 77
· Chapter 78
· Chapter 79
· Chapter 80
· Chapter 81
· Chapter 82
· Chapter 83
· Chapter 84
· Chapters 85–86
· Chapter 87
tr. The Translation
+ 87 chapters- 87 chapters
1. Chapter 1: Introduction
2. Chapter 2: Production of the Thought
3. Chapter 3: Designation
4. Chapter 4: Equal to the Unequaled
5. Chapter 5: Tongue
6. Chapter 6: Subhūti
7. Chapter 7: Entry into Flawlessness
8. Chapter 8: The Religious Mendicant Śreṇika
9. Chapter 9: Causal Signs
10. Chapter 10: Illusion-Like
11. Chapter 11: Embarrassment
12. Chapter 12: Elimination of Views
13. Chapter 13: The Six Perfections
14. Chapter 14: Neither Bound nor Freed
15. Chapter 15: Meditative Stabilization
16. Chapter 16: Dhāraṇī Gateway
17. Chapter 17: Level Purification
18. Chapter 18: The Exposition of Going Forth in the Great Vehicle
19. Chapter 19: Surpassing
20. Chapter 20: Not Two
21. Chapter 21: Subhūti
22. Chapter 22: Śatakratu
23. Chapter 23: Hard to Understand
24. Chapter 24: Unlimited
25. Chapter 25: Second Śatakratu
26. Chapter 26: Getting Hold
27. Chapter 27: Reliquary
28. Chapter 28: Declaration of the Good Qualities of the Thought of Awakening
29. Chapter 29: Different Tīrthika Religious Mendicants
30. Chapter 30: The Benefits of Taking Up and Adoration
31. Chapter 31: Physical Remains
32. Chapter 32: The Superiority of Merit
33. Chapter 33: Dedication
34. Chapter 34: Perfect Praise of the Quality of Accomplishment
35. Chapter 35: Hells
36. Chapter 36: Teaching the Purity of All Dharmas
37. Chapter 37: Nobody
38. Chapter 38: Cannot Be Apprehended
39. Chapter 39: The Northern Region
40. Chapter 40: The Work of Māra
41. Chapter 41: Not Complete Because of Māra
42. Chapter 42: Revealing the World
43. Chapter 43: Inconceivable
44. Chapter 44: Made Up
45. Chapter 45: A Boat
46. Chapter 46: Teaching the Intrinsic Nature of All Dharmas
47. Chapter 47: Taming Greed
48. Chapter 48: A Presentation of the Bodhisattvas’ Training
49. Chapter 49: Irreversibility
50. Chapter 50: Teaching the Signs of Irreversibility
51. Chapter 51: Skillful Means
52. Chapter 52: Completion of Means
53. Chapter 53: The Prophecy about Gaṅgadevī
54. Chapter 54: Teaching the Cultivation of Skillful Means
55. Chapter 55: Teaching the Stopping of Thought Construction
56. Chapter 56: Equal Training
57. Chapter 57: Practice
58. Chapter 58: Exposition of the Absence of Thought Construction
59. Chapter 59: Nonattachment
60. Chapter 60: Entrusting
61. Chapter 61: Inexhaustible
62. Chapter 62: Leaping Above Absorption
63. Chapter 63: Many Inquiries About the Two Dharmas
64. Chapter 64: Perfectly Displayed
65. Chapter 65: Worshiping, Serving, and Attending on Spiritual Friends as Skillful Means
66. Chapter 66: A Demonstration of Skillful Means
67. Chapter 67: Morality
68. Chapter 68: Growing and Flourishing
69. Chapter 69: An Explanation of Meditation on the Path
70. Chapter 70: An Explanation of Serial Action, Training, and Practice
71. Chapter 71: The True Nature of Dharmas That Cannot Be Apprehended
72. Chapter 72: Teaching the Absence of Marks
73. Chapter 73: Exposition of the Major Marks and Minor Signs and the Completion of Letters
74. Chapter 74: Exposition of the Sameness of Dharmas
75. Chapter 75: Exposition of Noncomplication
76. Chapter 76: The Armor for Bringing Beings to Maturity
77. Chapter 77: Teaching the Purification of a Buddhafield
78. Chapter 78: Teaching the Skillful Means for the Purification of a Buddhafield
79. Chapter 79: Teaching the Nonexistence of an Intrinsic Nature
80. Chapter 80: Teaching That There is No Defilement or Purification
81. Chapter 81: Yogic Practice of the Ultimate
82. Chapter 82: The Unchanging True Nature of Dharmas
83. Chapter 83: Categorization of a Bodhisattva’s Training
84. Chapter 84: Collection
85. Chapter 85: Sadāprarudita
86. Chapter 86: Dharmodgata
87. Chapter 87: Entrusting
c. Colophon
ab. Abbreviations
n. Notes
b. Bibliography
+ 2 sections- 2 sections
· Primary Sources
· Secondary References
+ 4 sections- 4 sections
· Sūtras
· Indic Commentaries
· Indigenous Tibetan Works
· Secondary Literature
g. Glossary
ci. Citation Index

s.

Summary

s.­1

The Perfection of Wisdom in Eighteen Thousand Lines is one version of the Long Perfection of Wisdom sūtras that developed in South and South-Central Asia in tandem with the Eight Thousand version, probably during the first five hundred years of the Common Era. It contains many of the passages in the oldest extant Long Perfection of Wisdom text (the Gilgit manuscript in Sanskrit), and is similar in structure to the other versions of the Long Perfection of Wisdom sūtras (the One Hundred Thousand and Twenty-Five Thousand) in Tibetan in the Kangyur. While setting forth the sacred fundamental doctrines of Buddhist practice with veneration, it simultaneously exhorts the reader to reject them as an object of attachment, its recurring message being that all dharmas without exception lack any intrinsic nature.

s.­2

The sūtra can be divided loosely into three parts: an introductory section that sets the scene, a long central section, and three concluding chapters that consist of two important summaries of the long central section. The first of these (chapter 84) is in verse and also circulates as a separate work called The Verse Summary of the Jewel Qualities (Toh 13). The second summary is in the form of the story of Sadāprarudita and his guru Dharmodgata (chapters 85 and 86), after which the text concludes with the Buddha entrusting the work to his close companion Ānanda.


ac.

Acknowledgements

ac.­1

This sūtra was translated by Gareth Sparham under the patronage and supervision of 84000: Translating the Words of the Buddha.

The Translator’s Acknowledgments

ac.­2

This is a good occasion to remember and thank my friend Nicholas Ribush, who first gave me a copy of Edward Conze’s translation of The Perfection of Wisdom in Eight Thousand Lines in 1973. I also thank the Tibetan teachers and students at the Riklam Lobdra in Dharamshala, India, where I began to study the Perfection of Wisdom, for their kindness and patience; Jeffrey Hopkins and Elizabeth Napper, who steered me in the direction of the Perfection of Wisdom and have been very kind to me over the years; and Ashok Aklujkar and others at the University of British Columbia in Canada, who taught me Sanskrit and Indian culture while I was writing my dissertation on Haribhadra’s Perfection of Wisdom commentary. I thank the hermits in the hills above Riklam Lobdra and the many Tibetan scholars and practitioners who encouraged me while I continued working on the Perfection of Wisdom after I graduated from the University of British Columbia. I thank all those who continued to support me as a monk and scholar after the violent death of my friend and mentor toward the end of the millennium. I thank those at the University of Michigan and then at the University of California (Berkeley), particularly Donald Lopez and Jacob Dalton, who enabled me to complete the set of four volumes of translations from Sanskrit of the Perfection of Wisdom commentaries by Haribhadra and Āryavimuktisena and four volumes of the fourteenth-century Tibetan commentary on the Perfection of Wisdom by Tsongkhapa. I thank Gene Smith, who introduced me to 84000. I thank everyone at 84000: Dzongsar Khyentse Rinpoche and the sponsors; the scholars, translators, editors, and technicians; and all the other indispensable people whose work has made this translation of The Perfection of Wisdom in Eighteen Thousand Lines and its accompanying commentary possible.

Around me everything I see would be part of a perfect road if I had better driving skills.
Where I was born, where everything is made of concrete, it too is a perfect place.
Everyone I have been with, everyone who is near me now, and even those I have forgotten‍—there is no one who has not helped me.
So, I bow to everyone and to the world and ask for patience, and, as a boon, a smile.

Acknowledgment of Sponsors

ac.­3

We gratefully acknowledge the generous sponsorship of Matthew Yizhen Kong, Steven Ye Kong and family; An Zhang, Hannah Zhang, Lucas Zhang, Aiden Zhang, Jinglan Chi, Jingcan Chi, Jinghui Chi and family, Hong Zhang and family; Mao Guirong, Zhang Yikun, Chi Linlin; and Joseph Tse, Patricia Tse and family. Their support has helped make the work on this translation possible.


i.

Introduction

i.­1

In the introduction to his translation of The Transcendent Perfection of Wisdom in Ten Thousand Lines,1 Gyurme Dorje has given a clear account of the Tibetan tradition’s explanation (1) of the origin of the Perfection of Wisdom in the words of the Buddha on Gṛdhrakūṭa Hill in Rājagṛha some 2,500 years ago, (2) of the way the Perfection of Wisdom became extant in our world through the efforts of Nāgārjuna, and (3) of the Perfection of Wisdom’s place in the vast corpus of the Buddha’s words as “the middle turning of the wheel of the Dharma.” He has also given a brief account of the conclusions arrived at by the Western research tradition, which suggest that the Perfection of Wisdom may have originated in the south of the Indian subcontinent, perhaps the Andhra region, but more likely first began circulating in the far northwest of the Indian subcontinent. A prophecy in the text translated into English here provides some support for this conclusion. In chapter 39 the Buddha says to Śāriputra, “with the passing away of the Tathāgata this perfection of wisdom will circulate in the southern region,” and “from the country Vartani [the east] this deep perfection of wisdom will circulate into the northern region.” A comparison of early fragments of a Perfection of Wisdom in the Gāndhārī language, written in Kharoṣṭhī script and dated ca. 75 ᴄᴇ, with an early translation of a Perfection of Wisdom text into Chinese by Lokakṣema in the middle of the second century ᴄᴇ has led the Western research tradition to the tentative conclusion that the Perfection of Wisdom first circulated in written form in the northwest of the Indian subcontinent some 2,000 years ago.

About the Perfection of Wisdom Manuscripts

The Title: Eighteen Thousand

The Structure of the Eighteen Thousand

I. Introduction

II. Brief Exegesis

III. Intermediate Exegesis

IV. Detailed Exegesis

V. Summaries

What Does the Eighteen Thousand Say?

SUMMARY OF THE CHAPTERS

Chapter 1

Chapter 2

Chapters 3–5

Chapter 6

Chapter 7

Chapter 8

Chapter 9

Chapter 10

Chapters 11–13

Chapter 14

Chapters 15–16

Chapter 17

Chapter 18

Chapter 19

Chapter 20

Chapter 21

Chapters 22–24

Chapter 25

Chapters 26–30

Chapters 31–32

Chapter 33

Chapter 34

Chapter 35

Chapter 36

Chapter 37

Chapters 38–39

Chapters 40–41

Chapter 42

Chapter 43

Chapter 44

Chapter 45

Chapter 46

Chapter 47

Chapter 48

Chapters 49–50

Chapter 51

Chapter 52

Chapter 53

Chapter 54

Chapter 55

Chapter 56

Chapter 57

Chapter 58

Chapter 59

Chapter 60

Chapters 61–62

Chapter 63

Chapters 64–72

Chapter 73

Chapter 74

Chapter 75

Chapter 76

Chapter 77

Chapter 78

Chapter 79

Chapter 80

Chapter 81

Chapter 82

Chapter 83

Chapter 84

Chapters 85–86

Chapter 87


Text Body

The Translation
The Noble Mahāyāna Sūtra
The Perfection of Wisdom in Eighteen Thousand Lines

1.

Chapter 1: Introduction

[V29] [F.1.b] [B1]


1.­1

We prostrate to all the buddhas and bodhisattvas.


1.­2

Thus did I hear at one time. The Lord dwelt at Rājagṛha on Gṛdhrakūṭa Hill together with a great community of monks, numbering17 five thousand monks, all worthy ones with the exception of one single person‍—that is, venerable Ānanda‍—with outflows dried up, without afflictions, fully controlled, with their minds well freed and their wisdom well freed, thoroughbreds, great bull elephants, with their work done, their task accomplished, with their burden laid down, with their own goal accomplished, with the fetters that bound them to existence broken, with their hearts well freed by perfect understanding, in perfect18 control of their whole mind; [F.2.a] with nuns numbering five hundred‍—Yaśodharā, Mahāprajāpatī, and so on‍—and with a great many laymen and laywomen, all of them with a vision of the Dharma; and with an unbounded, infinite number of bodhisattva great beings, all of whom had acquired the dhāraṇīs, were dwellers in emptiness, their range the signless, and who had not fashioned any wishes, had acquired forbearance for the sameness of all dharmas, had acquired the dhāraṇī of nonattachment, with imperishable clairvoyant knowledges, and with speech worth listening to; who were not hypocrites, not fawners, without thoughts of reputation and gain; who were Dharma teachers without thought of compensation, with perfect forbearance for the deep dharmas, who had obtained the fearlessnesses, and who had transcended all the works of Māra, who had cut the continuum of karmic obscuration, were skillful in expounding the analysis of investigations into phenomena, with the prayer that is a vow made during an asaṃkhyeya of eons really fully carried out, with smiling countenances, forward in addressing others, without a frown on their faces, skillful in communicating with others in chanted verse, without feelings of depression, without losing the confidence giving a readiness to speak, and endowed with fearlessness when surpassing endless assemblies; who were skilled in going forth during an ananta of one hundred million eons, understanding phenomena to be like an illusion, a mirage, a reflection of the moon in water, a dream, an echo, an apparition, a reflection in the mirror, and a magical creation; who were skillful in comprehending the thoughts, conduct, and beliefs of all beings and subtle knowledge, [F.2.b] with unobstructed thoughts, and endowed with extreme patience; who were skilled in causing entry into reality just as it is, having appropriated all the endless arrays of the buddhafields through prayer and setting out, with the meditative stabilization recollecting buddhas in an infinite number of world systems constantly and always activated; who were skillful in soliciting innumerable buddhas; who were skillful in eliminating the various views, propensities, obsessions, and defilements; and who were skillful in accomplishing a hundred thousand feats through meditative concentration. That is, he was together with the bodhisattva great beings Bhadrapāla, Ratnākara, Ratnagarbha,19 Ratnadatta, Susārthavaha, Varuṇadeva, Guhyagupta, Indradatta, Uttaramatin, Viśeṣamatin, Vardhamāna­matin, Anantamati, Amoghadarśin, Anāvaraṇamatin, Susaṃprasthita, Su­vikrānta­vikrāmin, Anantavīrya, Nityodyukta, Nityaprayukta, Anikṣiptadhura, Sūryagarbha, Anupamamatin, and Avalokiteśvara, Mahā­sthāma­prāpta, Mañjuśrī Kumārabhūta, Māra­bala­pramardin, Vajramatin, Ratna­mudrā­hasta, Nityotkṣipta­hasta, Mahā­karuṇā­cinta, Mahāvyūha, Vyūharāja, and Merukūṭa, the bodhisattva great being Maitreya, and many hundreds of thousands of one hundred million billion other bodhisattvas as well.

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2.

Chapter 2: Production of the Thought

2.­1

When the Lord understood that the world with its celestial beings, Māras and Brahmās, śramaṇas and brahmins, gods and humans, as well as bodhisattvas, most of them in youthful form, had assembled, he said to venerable Śāriputra, “Here, Śāriputra, bodhisattva great beings who want to fully awaken to all dharmas in all forms should make an effort at the perfection of wisdom.”

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2.­2

The Lord having spoken thus, venerable Śāriputra inquired of him, “How then, Lord, [F.11.b] should bodhisattva great beings who want to fully awaken to all dharmas in all forms make an effort at the perfection of wisdom?”

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3.

Chapter 3: Designation

3.­1

Then [F.23.a] venerable Śāriputra inquired of the Lord, “Lord, how then should bodhisattva great beings practice the perfection of wisdom?”

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3.­2

Venerable Śāriputra having thus inquired, the Lord said to him, “Śāriputra, here bodhisattva great beings practicing the perfection of wisdom do not, even while they are bodhisattvas, see a bodhisattva. They do not see even the word bodhisattva. They do not see awakening either, and they do not see the perfection of wisdom. They do not see that ‘they practice,’ and they do not see that ‘they do not practice.’ They also do not see that ‘while practicing they practice and while not practicing do not practice,’ and they also do not see that ‘they do not practice, and do not not practice as well.’47 They do not see form. Similarly, they do not see feeling, perception, volitional factors, or consciousness either. And why? Because, Śāriputra, the name bodhisattva is empty of the intrinsic nature of a name. The name bodhisattva is not empty because of emptiness. A bodhisattva is also empty of the intrinsic nature of a bodhisattva, but a bodhisattva is not empty because of emptiness. Awakening, too, is empty of the intrinsic nature of awakening, but awakening is not empty because of emptiness. The perfection of wisdom, too, is empty of the intrinsic nature of the perfection of wisdom, but the perfection of wisdom is not empty because of emptiness. Form, too, is empty of the intrinsic nature of form, but form is not empty because of emptiness. [F.23.b] And feeling … perception … volitional factors … and consciousness is48 also empty of the intrinsic nature of consciousness, but consciousness is not empty because of emptiness. And why? Because the emptiness of the name bodhisattva is not the name bodhisattva, and there is no name bodhisattva apart from emptiness, because the name bodhisattva itself is emptiness and emptiness is the name bodhisattva as well. The emptiness of the bodhisattva is not the bodhisattva and there is no bodhisattva apart from emptiness, because the bodhisattva is emptiness and emptiness is the bodhisattva as well. The emptiness of the perfection of wisdom is not the perfection of wisdom and there is no perfection of wisdom apart from emptiness, because the perfection of wisdom itself is emptiness and emptiness is the perfection of wisdom as well. The emptiness of form is not form and there is no form apart from emptiness, because form itself is emptiness and emptiness is form as well. And the emptiness of feeling … perception … volitional factors … and consciousness is not consciousness, and there is no consciousness apart from emptiness because consciousness itself is emptiness and emptiness is consciousness as well. And why? Because this‍—namely, bodhisattva‍—is just a name; because these‍—namely, the name bodhisattva, awakening, [F.24.a] the perfection of wisdom, form, feeling, perception, volitional factors, and consciousness‍—are just names; and because this‍—namely, emptiness‍—is just a name. Why? Because where there is no intrinsic nature there is no production, stopping,49 decrease, increase, defilement, or purification. And why? Because form is like an illusion, feeling is like an illusion, perception is like an illusion, volitional factors are like an illusion, and consciousness is like an illusion. And an illusion is just a name that does not reside somewhere, does not reside in a particular place, so the sight of an illusion is mistaken and does not exist and is devoid of an intrinsic nature. Bodhisattva great beings practicing the perfection of wisdom like that do not see production, do not see stopping, do not see standing, do not see decrease, do not see increase, do not see defilement, and do not see purification in any dharma at all. They do not see ‘awakening,’ and they do not see a ‘bodhisattva’ anywhere. And why? Because names are made up. In the case of each of these different dharmas they are imagined,50 unreal, names plucked out of thin air working subsequently as conventional labels, and just as they are subsequently conventionally labeled, so too are they settled down on as real. Bodhisattva [F.24.b] great beings practicing the perfection of wisdom do not see any of those names as inherently existing, and because they do not see them, they do not settle down on them as real.

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4.

Chapter 4: Equal to the Unequaled

4.­1

Then venerable Śāriputra, venerable Mahā­maudgalyāyana, venerable Subhūti, venerable Pūrṇa Maitrāyaṇī­putra, and venerable Mahākāśyapa, as well as other monks, nuns, laymen, and laywomen celebrated for the state of their clairvoyance, and very many bodhisattva great beings said to the Lord, “This, Lord‍—that is, the perfection of wisdom‍—is the great perfection of bodhisattva great beings. This perfection of wisdom, Lord, is the vast perfection of bodhisattva great beings. This perfection of wisdom, Lord, is the highest perfection of bodhisattva great beings. It is the special perfection, it is the best perfection, it is the superb perfection, it is the sublime [F.54.b] perfection, it is the unsurpassed perfection, it is the unrivaled perfection, it is the unequaled perfection, it is the perfection equal to the unequaled, it is the calm and gentle perfection, it is the matchless perfection, it is the perfection for which no example does justice, it is the space-like perfection, it is the perfection of the emptiness of particular defining marks, it is the perfection endowed with all good qualities. This, Lord‍—that is, the perfection of wisdom‍—is the uncrushable perfection of bodhisattva great beings.


5.

Chapter 5: Tongue

5.­1

Then at that time the Lord extended his tongue and with it covered the great billionfold world system. Then from his tongue light beams of many colors, various colors, issued forth. Having issued forth, a great illumination spread through as many world systems as there are sand particles in the Gaṅgā River to the east. Similarly, a great illumination spread through as many world systems as there are sand particles in the Gaṅgā River to the south, west, and north, in the intermediate directions to the northeast, southeast, southwest, and northwest, below and above.


6.

Chapter 6: Subhūti

6.­1

The Lord then said to venerable Subhūti, “Subhūti, starting with the perfection of wisdom, be confident in your readiness to give a Dharma discourse to the bodhisattva great beings about how bodhisattva great beings go forth in the perfection of wisdom.”

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6.­2

Then it occurred to those bodhisattva great beings, those great śrāvakas, and those gods to think, “Will venerable Subhūti instruct the bodhisattva great beings in the perfection of wisdom on account of armor in which reposes the power of his own intellect and confident readiness, or will he instruct them through the power of the Buddha?”

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7.

Chapter 7: Entry into Flawlessness

7.­1

Venerable Subhūti then said to the Lord, “Lord, bodhisattva great beings who want to comprehend134 form should train in the perfection of wisdom. Bodhisattva great beings who want to comprehend feeling, perception, volitional factors, and consciousness should train in the perfection of wisdom. Bodhisattva great beings who want to comprehend eyes should train in the perfection of wisdom. Similarly, bodhisattva great beings who want to comprehend ears, nose, tongue, body, and thinking mind should train in the perfection of wisdom. Bodhisattva great beings who want to comprehend a form should train in the perfection of wisdom. Similarly, bodhisattva great beings who want to comprehend a sound, a smell, a taste, a feeling, and a dharma should train in the perfection of wisdom. Bodhisattva great beings who want to comprehend eye consciousness should train in the perfection of wisdom. Bodhisattva great beings who want to comprehend up to thinking-mind consciousness should train in the perfection of wisdom. Bodhisattva great beings who want to comprehend eye contact up to who want to comprehend thinking-mind contact should train in the perfection of wisdom. Bodhisattva great beings who want to comprehend the feeling that arises from the condition of eye contact, up to [F.69.b] who want to comprehend the feeling that arises from the condition of thinking-mind contact should train in the perfection of wisdom. Bodhisattva great beings who want to comprehend ignorance should train in the perfection of wisdom. Similarly, bodhisattva great beings who want to comprehend volitional factors, consciousness, name and form, the six sense fields, contact, feeling, craving, appropriation, existence, birth, and old age and death should train in the perfection of wisdom.

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8.

Chapter 8: The Religious Mendicant Śreṇika

8.­1

Then venerable Subhūti said to the Lord, “Lord, given that I do not find, do not apprehend, and do not see a bodhisattva or the perfection of wisdom, to which bodhisattva will I give advice and instruction in what perfection of wisdom? Lord, given that I do not find, do not apprehend, and do not see any real basis, this really is something I might be uneasy about‍—Lord, while not finding, not apprehending, and not seeing any real basis, which dharma will advise and instruct which dharma? Because, Lord, given that I do not find, do not apprehend, and do not see all dharmas, this really is something I might be uneasy about, how I might make just the name bodhisattva and just the name perfection of wisdom wax and wane.

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9.

Chapter 9: Causal Signs

9.­1

Then venerable Subhūti said to the Lord, “Lord, if bodhisattva great beings practicing the perfection of wisdom without skillful means [F.87.b] practice form169 they practice a causal sign; they do not practice the perfection of wisdom. If they practice feeling, perception, volitional factors, or consciousness they practice a causal sign; they do not practice the perfection of wisdom. If they practice ‘form is permanent’ or ‘impermanent’ they practice a causal sign; they do not practice the perfection of wisdom. If they practice ‘feeling, perception, volitional factors, or consciousness is permanent’ or ‘impermanent’ they practice a causal sign; they do not practice the perfection of wisdom. If they practice ‘form is happiness’ or ‘suffering’ they practice a causal sign. If they practice ‘feeling, perception, volitional factors, or consciousness is ‘happiness’ or ‘suffering’ they practice a causal sign. If they practice ‘form is self’ or ‘no self’ they practice a causal sign. If they practice ‘feeling, perception, volitional factors, or consciousness is self’ or ‘no self’ they practice a causal sign. If they practice ‘form is calm’ or ‘not calm’ they practice a causal sign. If they practice ‘feeling, perception, volitional factors, or consciousness is calm’ or ‘not calm’ they practice a causal sign. If they practice ‘form is isolated’ or ‘not isolated’ they practice a causal sign. If they practice ‘feeling, perception, volitional factors, or consciousness is isolated’ or ‘not isolated’ they practice a causal sign; they do not practice the perfection of wisdom.

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10.

Chapter 10: Illusion-Like

10.­1

Then venerable Subhūti said to the Lord, “Lord, suppose someone were to ask, ‘Does this illusory being, having trained in the perfection of wisdom, go forth to the knowledge of all aspects or reach the knowledge of all aspects?’ What, Lord, should be said to that questioner? And similarly, suppose someone were to ask, ‘Does this illusory being, having trained in the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving go forth to the knowledge of all aspects or reach the knowledge of all aspects?’ What, Lord, should be said to that questioner? And as to ‘Do they, having trained in, up to the thirty-seven dharmas on the side of awakening, [F.97.a] up to the knowledge of all aspects, go forth to the knowledge of all aspects or reach the knowledge of all aspects?’‍—what, Lord, should be said to that questioner?”

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11.

Chapter 11: Embarrassment

11.­1

Then venerable Subhūti said to the Lord, “Lord, you say ‘bodhisattva’ again and again. What is its basis in reality?”204

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The Lord [F.110.b] replied to venerable Subhūti, “Subhūti, the basis in reality for bodhisattva is an absence of a basis in reality. And why? Subhūti, it is because bodhi and sattva are not produced. Awakening and a being do not have an arising or an existence. They cannot be apprehended. Subhūti, awakening has no basis in reality and a being has no basis in reality, therefore a bodhisattva’s basis in reality is an absence of a basis in reality.

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12.

Chapter 12: Elimination of Views

12.­1

Then venerable Śāriputra said to the Lord, “Lord, I too am confident in my readiness to speak the sense in which bodhisattvas are said to be ‘great beings.’ ”

12.­2

“Śāriputra,” replied the Lord, “be confident in your readiness to explain the sense in which bodhisattvas are said to be great beings.”

12.­3

Śāriputra then explained, “Lord, they reveal the Dharma to beings to eliminate the view of a self and, similarly, the view of a being, a living being, a person, one who lives, an individual, one born of Manu, a child of Manu, one who does, one who makes someone else do, a motivator, one who motivates, one who feels, one who makes someone else feel, one who knows, and one who sees. And by way of not apprehending anything they reveal the Dharma to beings to eliminate the view of annihilation, the view of permanence, the view of existence, and the view [F.119.b] of nonexistence; the view of aggregates, the view of constituents, the view of sense fields, the view of isolation, and the view of dependent origination; and the view of the perfections, the view of the dharmas on the side of awakening, the view of the powers and fearlessnesses, the view of the distinct attributes of a buddha, the view of bringing beings to maturity, the view of the purification of a buddhafield, the view of awakening, the view of the Buddha, the view of the Dharma, the view of the Saṅgha, the view of turning the wheel of the Dharma, and the view of complete nirvāṇa. It is in this sense bodhisattvas are said to be great beings.”

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13.

Chapter 13: The Six Perfections

13.­1

Then venerable Pūrṇa Maitrāyaṇī­putra said to the Lord, “Lord, I too am confident in my readiness to speak the sense in which bodhisattvas are said to be great beings.”

“Pūrṇa, be confident in your readiness to speak,” replied the Lord.

13.­2

Pūrṇa then said, “Lord, those beings are armed with great armor, [F.122.a] those beings have set out in a Great Vehicle, and those beings have mounted on a Great Vehicle. It is in this sense, Lord, that bodhisattvas are said to be great beings.”

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14.

Chapter 14: Neither Bound nor Freed

14.­1

Then venerable Subhūti inquired of the Lord, “Lord, you say ‘armed with great armor’ again and again. Lord, to what extent are bodhisattva great beings armed with great armor?”

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The Lord said, “Subhūti, here bodhisattva great beings, having become armed with great armor‍—that is, armed with perfection of giving armor, and armed with perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom armor; armed with applications of mindfulness armor, and armed with right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path armor; armed with inner emptiness armor, up to armed with emptiness that is the nonexistence of an intrinsic nature armor; and armed with powers armor, armed with fearlessnesses armor, armed with detailed and thorough knowledges armor, and armed with distinct attributes of a buddha armor‍—and having become armed with the armor of the knowledge of all aspects and the body of a buddha, they pervade world systems in the great billionfold world system with light and shake the earth. Having blown out all the fires in the hell dwellings, extinguished the sufferings of the beings in the hells, and caused them to know their suffering is extinguished, those bodhisattvas [F.132.b] say, ‘I bow to you, tathāgata, worthy one, perfectly complete Buddha!’ proclaiming the name out loud, and then those beings in the hells, having heard the sound buddha, find pleasure and mental happiness. They emerge from those hells just because of that pleasure and mental happiness, and wherever lord buddhas are standing and can be seen and can be pleased they take birth in those world systems, reborn as gods and humans.


15.

Chapter 15: Meditative Stabilization

15.­1

Then venerable Subhūti inquired of the Lord, “Lord, what is the Great Vehicle of bodhisattva great beings? Lord, to just what extent should bodhisattva great beings be known to have set out in the Great Vehicle?251 Where252 will the Great Vehicle have set out? Where will the Great Vehicle stand?253 Who will go forth in the Great Vehicle?”

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Subhūti having said asked this, the Lord said to him, “Subhūti, in regard to what you have asked‍—‘Lord, what is the Great Vehicle of bodhisattva great beings?‍—Subhūti, the Great Vehicle of bodhisattva great beings is this: the six perfections. And what are the six? They are the perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, [F.142.b] perfection of concentration, and perfection of wisdom.


16.

Chapter 16: Dhāraṇī Gateway

16.­1

“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the four applications of mindfulness. What are the four? They are the application of mindfulness to the body, the application of mindfulness to feeling, the application of mindfulness to mind, and the application of mindfulness to dharmas.

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“What is the application of mindfulness to the body? Here enthusiastic, introspective, mindful bodhisattva great beings, having cleared away ordinary covetousness and depression, dwell while viewing in a body the inner body by way of not apprehending anything, and without indulging in speculations to do with the body. They dwell while viewing in a body the outer body, and they dwell while viewing in a body [F.155.b] the inner and outer body by way of not apprehending anything, and without indulging in speculations to do with the body.

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17.

Chapter 17: Level Purification

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“Subhūti, in regard to what you have asked‍—‘How have bodhisattva great beings come to set out in the Great Vehicle?’‍—Subhūti, here bodhisattva great beings practicing the six perfections change place, going from level to level. And how do bodhisattva great beings practicing the six perfections change place, going from level to level? Like this: by all dharmas not changing place. And why? Because no dharma comes, or goes, or changes place, or is close to changing places. But even though they do not falsely project the level of those dharmas,305 do not direct their thoughts toward them, they still do the purification306 for a level, and they do not view those levels.

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18.

Chapter 18: The Exposition of Going Forth in the Great Vehicle

18.­1

“Subhūti, in regard to what you have asked‍—‘From where324 will the Great Vehicle go forth?’‍—it will go forth from the three realms and will stand wherever there is knowledge of all aspects, and it will stand, furthermore, by way of nonduality. And why? Because, Subhūti, these two dharmas‍—the Great Vehicle and the knowledge of all aspects‍—are not conjoined and not disjoined, are formless, cannot be pointed out, do not obstruct, and have only one mark‍—that is, no mark. And why? Because, Subhūti, a dharma without a mark is not going forth, nor will it go forth, nor has it gone forth. [F.180.b] Subhūti, someone who would assert that dharmas without marks go forth325 might as well assert of suchness that it goes forth. Similarly, Subhūti, someone who would assert that dharmas without marks go forth might as well assert of the very limit of reality, the inconceivable element, the abandonment element, the detachment element, and the cessation element that they go forth. And why? Because, Subhūti, the intrinsic nature of suchness does not go forth from the three realms. And why? Because suchness is empty of the intrinsic nature of suchness.”

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19.

Chapter 19: Surpassing

19.­1

Then venerable Subhūti said to the Lord, “Lord, you say this‍—‘Great Vehicle’‍—again and again. It surpasses the world with its gods, humans, and asuras and goes forth. Is that why it is called a Great Vehicle?332

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“Lord, that vehicle is equal to space. To illustrate, Lord, just as space has room for infinite, countless beings beyond measure, the Great Vehicle also, Lord, has room333 for infinite, countless beings beyond measure. Such, Lord, is the Great Vehicle of bodhisattva great beings. Lord, you cannot apprehend the Great Vehicle coming, going, or remaining, you cannot apprehend a prior limit, cannot apprehend a later limit, and cannot apprehend a middle either.

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20.

Chapter 20: Not Two

20.­1

Then venerable Pūrṇa Maitrāyaṇī­putra said to the Lord, “Lord, tasked346 with the perfection of wisdom by the tathāgata, worthy one, perfectly complete Buddha, this elder Subhūti thinks he has to give instruction in the Great Vehicle.”

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Venerable Subhūti then said to the Lord, “Let it not be the case, Lord, that I am giving instruction in the Great Vehicle, having violated the perfection of wisdom.”

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“No, you have not,” replied the Lord. “You are giving instruction in the Great Vehicle in harmony with the perfection of wisdom. And why? Because, Subhūti, śrāvaka dharmas, pratyekabuddha dharmas, bodhisattva dharmas, or buddha dharmas‍—or any wholesome dharmas, whatever they are‍—they all come together and stream into the perfection of wisdom.”

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21.

Chapter 21: Subhūti

21.­1

Then venerable Śāriputra inquired of venerable Subhūti, “Venerable Subhūti, how do bodhisattva great beings practicing the perfection of wisdom investigate these dharmas? And, Venerable Subhūti, what is a bodhisattva? What is the perfection of wisdom? What is it to investigate?”

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“Venerable Śāriputra,” replied Subhūti, “in regard to what you asked‍—‘What is a bodhisattva?’‍—they are called bodhisattvas because awakening is itself their state of being.360 And with that awakening they know the aspects of dharmas but they do not settle down on those dharmas.

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22.

Chapter 22: Śatakratu

22.­1

And indeed all the Four Mahārājas stationed in the great billionfold world system together with many hundreds of thousands of one hundred million billion gods were assembled in that very retinue, as were the Śatakratus,376 heads of the gods, and the Suyāmas, Saṃtuṣitas, Nirmāṇaratis, Para­nirmita­vaśa­vartins, and Brahmapurohitas, up to the Brahmās together with many hundreds of thousands of one hundred million billion gods also assembled, and as many Brahmās, up to Śuddhāvāsa classes of gods stationed in the great billionfold world system together with hundreds of thousands of one hundred million billion gods, also were assembled. The light originating from the maturation of earlier karma coming from the bodies of those Cāturmahā­rājika gods, and the light originating from the maturation of earlier karma coming from the bodies of those Trāyastriṃśa, Yāma, Tuṣita, Nirmāṇarati, and Para­nirmita­vaśa­vartin classes of gods, and Brahmakāyika gods, up to the Śuddhāvāsa class of gods, does not approach the natural light of the Tathāgata even by a hundredth part, or by a thousandth part, or by a hundred thousandth part, or by a hundred-thousand hundred-millionth part; it would not stand up to any number, or fraction, or counting, or example, or comparison. In the presence of377 the natural light of the Tathāgata all the lights originating from the maturation of earlier karma coming from the bodies of the gods do not gleam, do not radiate, and do not shine. [F.243.a] Among those the light of the Tathāgata reveals itself as the highest, reveals itself as special, and reveals itself as the best, superb, exemplary, unsurpassed, and unrivaled. As an analogy, just as a fired iron statue in the presence of the golden Jambū River does not gleam, does not radiate, and does not shine, similarly, in the presence of the natural light of the Tathāgata all the lights originating from the maturation of earlier karma coming from the bodies of the gods do not gleam, do not radiate, and do not shine. Among those the light of the Tathāgata reveals itself as the highest, reveals itself as special, and reveals itself as the best, superb, exemplary, unsurpassed, and unrivaled.

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23.

Chapter 23: Hard to Understand

23.­1

Then it occurred to those gods to think, “What would the elder Subhūti accept those listening to the Dharma to be like?”

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Then venerable Subhūti, understanding in his mind the thoughts occurring to those gods, said to those gods, “Gods, I would accept those listening to the doctrine to be like illusory beings. I would accept those listening to the doctrine to be like magically created beings. They will not listen to, master, or directly realize anything at all.”

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24.

Chapter 24: Unlimited

24.­1

Then it occurred to Śatakratu, head of the gods, to think, “I will magically create flowers in order to worship this rain of Dharma being expounded by the elder Subhūti, and we will strew those flowers near, strew them in front, and strew them around the lord buddhas, the community of bodhisattva great beings, the monks, the elder Subhūti, and the perfection of wisdom.” And it occurred to all the Cāturmahā­rājika gods, up to the Akaniṣṭha class, as many as are stationed in the great billionfold world system, to think, “We will magically create flowers in [F.259.b] order to worship this rain of Dharma being expounded by the elder Subhūti, and will strew those flowers near, strew them in front, and strew them around the lord buddhas, the community of bodhisattva great beings, the monks, the elder Subhūti, and the perfection of wisdom.” Then Śatakratu, head of the gods, and all the Cāturmahā­rājika gods, up to the Akaniṣṭha class, as many as are stationed in the great billionfold world system, did magically create coral tree flowers and strewed them near, strewed them in front, and strewed them around the lord buddhas, the community of bodhisattva great beings, the monks, the elder Subhūti, and the perfection of wisdom. Immediately after Śatakratu, head of the gods, and the gods up to the Akaniṣṭha class had strewed those flowers, they matted together and spread out over the great billionfold world system and stayed there suspended in the sky, a second story of flowers delightful and pleasing to the mind.


25.

Chapter 25: Second Śatakratu

25.­1

The women and men and masses of seers, together with the gods‍—those with the Indras,400 those with the Brahmās, and those with the Prajāpatis as their leaders‍—cried out three times cries of delight in the Dharma that the elder Subhūti, through the might of the Tathāgata, through the sustaining power of the Tathāgata, had pointed out, taught, thrown light on, and illuminated: “Ah! How well it has been explained. Ah! How well this Dharma has been explained. Ah! How well the true dharmic nature of this Dharma has been explained.” And they said, “Lord, we shall treat those bodhisattva great beings who do not become separated from the perfection of wisdom, who do not apprehend any dharma, be it form, or feeling, or perception, or volitional factors, or consciousness, up to or the knowledge of all aspects, but still make known the presentation of the three vehicles‍—the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, and the vehicle of the perfectly complete buddhas‍—exactly like tathāgatas.”


26.

Chapter 26: Getting Hold

26.­1

Then Śatakratu, head of the gods, said to the Lord, “It is amazing, Lord, how these bodhisattva great beings who have taken up or borne in mind or read aloud or mastered or properly paid attention to this perfection of wisdom in this very life get hold of good qualities; how they bring beings to maturity, purify a buddhafield, and pass on from buddhafield to buddhafield in order to attend on the lord buddhas; how, if they still want to revere, demonstrate reverence for, show honor to, and worship those lord buddhas on account of wholesome roots, those wholesome roots establish it accordingly; how they go into the presence of those lord buddhas and listen to the Dharma; how they never forget their Dharma right up until they fully awaken to unsurpassed, perfect, complete awakening; [F.275.b] how they take possession of a perfect family, perfect celebrity,402 a perfect life, a perfect retinue, perfect major marks, perfect radiance, perfect eyes, a perfect voice, perfect concentration, and perfect dhāraṇī; how they go from world system to world system where the lord buddhas have not appeared and with skillful means magically produce themselves in the shape a buddha assumes; how they speak in praise of the perfection of giving and speak in praise of the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom; how they speak in praise of inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature; how they speak in praise of the concentrations, speak in praise of the immeasurables and formless absorptions, speak in praise of the applications of mindfulness, and speak in praise of the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and eightfold noble path; how they speak in praise of the ten powers, fearlessnesses, detailed and thorough knowledges, up to the eighteen distinct attributes of a buddha; and how with skillful means they tame beings in the three vehicles‍—the Śrāvaka Vehicle, Pratyekabuddha Vehicle, and Great Vehicle‍—teaching them the Dharma.”

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27.

Chapter 27: Reliquary

27.­1

Then the Lord said to Śatakratu, head of the gods, “Kauśika, if some son of a good family or daughter of a good family takes up or bears in mind or reads out loud or recites or teaches or intones or harmonizes with or properly pays attention to this deep perfection of wisdom, and if they go up to the front line of battle and have engaged in or are engaging in, or are traversing, or are sitting down or standing up in a battle that is underway, Kauśika, even if an arrow or a club or a stick or a stone or a sword is flung at that son of a good family or daughter of a good family who takes up or bears in mind or reads out loud or recites or teaches or intones or harmonizes with or properly pays attention to this deep perfection of wisdom, it is impossible that those projectiles would land on their body; it is impossible that the attacks of others would interfere with their life. And why? Kauśika, it is because that son of a good family or daughter of a good family who has practiced the perfection of wisdom for a long time has vanquished their own greed arrows and greed swords; they have vanquished others’ greed arrows and greed swords; they have vanquished their own hatred arrows and confusion arrows and their hatred swords and confusion swords; they have vanquished others’ hatred arrows and confusion arrows and hatred swords and confusion swords; they have vanquished their own arrows of instances of views and swords of instances of views, and they have vanquished others’ arrows of instances of views and swords of instances of views; they have vanquished their own obsession [F.284.b] arrows and obsession swords, and they have vanquished others’ obsession arrows and obsession swords; and they have vanquished their own proclivity arrows and proclivity swords, and they have vanquished others’ proclivity arrows and proclivity swords. Kauśika, because of this one of many explanations, even if an arrow or a sword is flung at a son of a good family or daughter of a good family, it does not land on their body.


28.

Chapter 28: Declaration of the Good Qualities of the Thought of Awakening

28.­1

Śatakratu, head of the gods, having said this, the Lord then said to him, “Exactly so. Kauśika, exactly so. Those sons of a good family or daughters of a good family [F.294.a] who write out and make this perfection of wisdom into a book; take it up, bear it in mind, read it aloud, master it, and properly pay attention to it and on top of that respect, revere, honor, and worship it with flowers, perfumes, incense, garlands, creams, powders, robes, parasols, flags, and banners would, based on that, make a lot of merit, an immeasurable, countless, inconceivable, infinite, incomparable amount. And why? Kauśika, it is because the knowledge of all aspects of tathāgatas, worthy ones, perfectly complete buddhas issues forth from the perfection of wisdom. Kauśika, the five perfections, all the emptinesses, the thirty-seven dharmas on the side of awakening, the ten powers, the fearlessnesses, the detailed and thorough knowledges, the distinct attributes of a buddha, the five eyes, the six clairvoyances, bringing beings to maturity, and the perfect purification of a buddhafield issue forth from the perfection of wisdom. Kauśika, all-knowledge, knowledge of path aspects, and knowledge of all aspects issue forth from the perfection of wisdom. Kauśika, the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, and the Great Vehicle issue forth from the perfection of wisdom, and unsurpassed, perfect, complete awakening issues forth from the perfection of wisdom too.


29.

Chapter 29: Different Tīrthika Religious Mendicants

29.­1

Then, many different tīrthika religious mendicants intent on criticizing, a hundred of them, specifically approached the Lord to level criticism.

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Then it occurred to Śatakratu, head of the gods, to think, “These many different tīrthika religious mendicants intent on criticizing the doctrine, a hundred of them, have specifically approached the Lord to level criticism. I will certainly recite as much of the perfection of wisdom as I have taken up in order that these different tīrthika religious mendicants will not get at all close to the Lord to hinder the teaching of the perfection of wisdom.”


30.

Chapter 30: The Benefits of Taking Up and Adoration

30.­1

Then venerable Ānanda said to the Lord, “Lord, you do not praise425 the perfection of giving, and you do not praise the perfection of morality, perfection of patience, perfection of perseverance, or perfection of concentration. Similarly, up to you do not proclaim the names of the eighteen distinct attributes of a buddha as you proclaim the name of the perfection of wisdom.”

30.­2

Venerable Ānanda having said this, the Lord then said to him, “Ānanda, these‍—that is, the [F.2.a] five perfections, connect this in the same way with each, up to the eighteen distinct attributes of a buddha‍—are preceded by the perfection of wisdom.

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31.

Chapter 31: Physical Remains

31.­1

Then the Lord asked Śatakratu, head of the gods, “Kauśika, which of these two options would you choose: to have this Jambudvīpa filled right to the top with the physical remains of tathāgatas and to respect, revere, honor, and worship them with flowers, perfumes, incense, garlands, creams, powders, robes, parasols, flags, and banners, or to be given this perfection of wisdom?”

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“Lord,” replied Śatakratu, “were I to be offered this Jambudvīpa filled right to the top with the physical remains of the tathāgatas and to be offered this perfection of wisdom written out in book form‍—were I to be presented with these two options‍—I would want the perfection of wisdom. And why? Lord, it is not that I do not venerate those physical remains of the tathāgatas. Lord, I do indeed venerate them. It is not that I do not respect those physical remains of the tathāgatas, or do not revere, do not honor, and do not worship them. But I respect, revere, honor, and worship those physical remains of the tathāgatas because they come about from the perfection of wisdom. The physical remains of the tathāgatas [F.10.a] are suffused by the perfection of wisdom. That is why the physical remains of the tathāgatas get to be worshiped.”

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32.

Chapter 32: The Superiority of Merit

32.­1

“Kauśika, [F.22.b] there is infinitely great merit from establishing one being in the result of stream enterer, but not so much from establishing the beings in Jambudvīpa in the ten wholesome actions. And why? Kauśika, those who have been established in the ten wholesome actions have not totally got out from the forms of life in the hells, in the animal realms, in the worlds of Yama, or as asuras. A being established in the result of stream enterer is freed from all the terrible forms of life. Similarly, there is infinitely great merit from establishing one being in a pratyekabuddha’s awakening, but not so much from establishing the beings in Jambudvīpa in the ten wholesome actions. Kauśika, a son of a good family or daughter of a good family who establishes one being in unsurpassed, perfect, complete awakening creates infinitely greater merit than that. And why? Because it is established specifically so the way of buddhas is not brought to an end.

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33.

Chapter 33: Dedication

33.­1

Then the bodhisattva great being Maitreya said to the elder Subhūti, “Venerable monk Subhūti, when the basis of meritorious action arisen from a bodhisattva great being’s rejoicing that has been made into something shared in common by all beings has been dedicated to unsurpassed, perfect, complete awakening‍—and dedicated, furthermore, by way of not apprehending anything‍—that basis of meritorious action arisen from a bodhisattva great being’s rejoicing [F.36.a] that has been made into something shared in common by all beings and dedicated to unsurpassed, perfect, complete awakening is the highest, the most excellent, the foremost, the best, the most superb, sublime, unsurpassed, and unrivaled in comparison to the bases of meritorious action arisen from all beings’ rejoicing, and in comparison to the bases of meritorious action arisen from giving, the bases of meritorious action arisen from morality, and the bases of meritorious action arisen from meditation of those who have set out in the Śrāvaka Vehicle and those who have set out in the Pratyekabuddha Vehicle. And why? Because all the bases of meritorious action arisen from giving, arisen from morality, and arisen from meditation of those in the Śrāvaka Vehicle and those in the Pratyekabuddha Vehicle are made for personal disciplining, for personal calming, and for a personal complete nirvāṇa; the thirty-seven dharmas on the side of awakening, up to emptiness, signlessness, and wishlessness are for personal disciplining, personal calming, and a personal complete nirvāṇa, but that basis of meritorious action arisen from a bodhisattva’s rejoicing is for disciplining all beings, for calming all beings, and for the complete nirvāṇa of all beings, because it has been dedicated to unsurpassed, perfect, complete awakening.”

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34.

Chapter 34: Perfect Praise of the Quality of Accomplishment

34.­1

Then venerable Śāriputra said to the Lord, “Lord, the perfection of wisdom makes things clear because of absolute purity. Lord, the perfection of wisdom makes you want to bow. Lord, I bow to the perfection of wisdom. Lord, the perfection of wisdom is untainted by all three realms. Lord, the perfection of wisdom corrects visual distortions because of having eliminated all the darkness of afflictive emotion and views. Lord, the perfection of wisdom works as the highest of the dharmas on the side of awakening. Lord, the perfection of wisdom provides security because it has eliminated all hazards, terrors, and persecution. Lord, the perfection of wisdom gives light because then all beings easily appropriate [F.52.b] the five eyes. Lord, the perfection of wisdom shows the ruts452 because beings caught in the ruts avoid the two edges. Lord, the perfection of wisdom works as the knowledge of all aspects because of having eliminated all residual impressions, connections, and afflictions. Lord, the perfection of wisdom is the mother of great bodhisattvas because she gives birth to all the buddhadharmas. Lord, the perfection of wisdom is unproduced and unceasing because of being empty of its own mark. Lord, the perfection of wisdom counteracts saṃsāra because it is not unmoved and not destroyed. Lord, the perfection of wisdom works as the protector of all unprotected beings because it is the giver of all precious dharmas. Lord, the perfection of wisdom works as the ten powers because it deals with those who are untamed. Lord, the perfection of wisdom works as repeating and thus turning the wheel of the Dharma that has twelve aspects three times because it does not go forward and does not turn back.453 Lord, the perfection of wisdom works to show the intrinsic nature of all dharmas because of the emptiness that is the nonexistence of an intrinsic nature. Since this is the case, Lord, how does one stand in the perfection of wisdom?”

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35.

Chapter 35: Hells

35.­1

Then venerable Śāriputra inquired of the Lord, “Where did they die, Lord, bodhisattva great beings who have come here and believe in this perfection of wisdom? How long has it been since a son of a good family or daughter of a good family believing in this perfection of wisdom as the meaning and method458 set out for unsurpassed, perfect, complete awakening? On how many tathāgatas, worthy ones, perfectly complete buddhas have they attended? For how long have they been practitioners of the perfection of giving? For how long have they been practitioners of the perfection of morality, patience, perseverance, and concentration? For how long have they been practitioners of the perfection of wisdom?”


36.

Chapter 36: Teaching the Purity of All Dharmas

36.­1

Then venerable Śāriputra said to the Lord, “Lord, this purity is deep.”

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“It is deep, Śāriputra, because it is extremely pure,” said the Lord.

36.­2

“On account of what being extremely pure is it deep?” asked Śāriputra.

“Śāriputra,” replied the Lord, [F.67.a] “it is deep because form is extremely pure. It is deep because feeling, perception, volitional factors, and consciousness are extremely pure. It is deep because the earth element, water element, fire element, wind element, space element, and consciousness element are extremely pure. It is deep because the eyes, ears, nose, tongue, body, and thinking mind are extremely pure. It is deep because a form, a sound, a smell, a taste, a feeling, and dharmas are extremely pure. It is deep because the perfection of giving is extremely pure. It is deep because the perfections of morality, patience, perseverance, concentration, and wisdom are extremely pure. It is deep because inner emptiness is extremely pure, up to it is deep because the emptiness that is the nonexistence of an intrinsic nature is extremely pure. It is deep because the applications of mindfulness are extremely pure. It is deep because the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path are extremely pure. It is deep because the ten powers, fearlessnesses, detailed and thorough knowledges, and distinct attributes of a buddha are extremely pure. It is deep because awakening is extremely pure, up to the knowledge of all aspects is extremely pure.”


37.

Chapter 37: Nobody

37.­1

Then venerable Subhūti said to the Lord, “Lord, the perfection of wisdom is not an agent.”

37.­2

The Lord responded, “Subhūti, the perfection of wisdom is the nonapprehender of all dharmas.”

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37.­3

“Lord, how do bodhisattva great beings practice the perfection of wisdom?” asked Subhūti

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37.­4

“Subhūti,” replied the Lord, “here when bodhisattva great beings practice the perfection of wisdom, if they do not practice form, they practice the perfection of wisdom; if they do not practice feeling, perception, volitional factors, or consciousness, they practice the perfection of wisdom. Similarly, if they do not practice the constituents, sense fields, dependent originations, perfections, emptinesses, dharmas on the side of awakening, powers, fearlessnesses, detailed and thorough knowledges, distinct attributes of a buddha, up to or the knowledge of all aspects, [F.75.b] they practice the perfection of wisdom.

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38.

Chapter 38: Cannot Be Apprehended

38.­1

Then [F.86.b] venerable Subhūti said to the Lord, “Lord, this perfection of wisdom is a perfection of a nonexistent thing.”

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“Because space is a nonexistent thing, Subhūti,” replied the Lord.

38.­2

“Lord, this perfection of wisdom is a perfection of equality,” said Subhūti.

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“Because all dharmas are equally nonapprehendable, Subhūti,” replied the Lord.

38.­3

“Lord, this perfection of wisdom is a perfection of isolation,” said Subhūti.

“Because of the emptiness that transcends limits,” replied the Lord.


39.

Chapter 39: The Northern Region

39.­1

Then it occurred to Śatakratu, head of the gods, to think, “Those sons of a good family or daughters of a good family must have served the earlier victors well for the proclamation of this perfection of wisdom to be within their range of hearing; their wholesome roots must be sprung from the Tathāgata, and they must have been assisted by spiritual friends for the proclamation of this perfection of wisdom to be within their range of hearing too, so what need is there to say more about those who take up, bear in mind, read aloud, and master it, and about those who, having taken it up and borne it in mind, read it aloud, and mastered it, also practice it for suchness?479 Those sons of a good family or daughters of a good family who take up, bear in mind, read aloud, and master this perfection of wisdom, and who, having taken it up and borne it in mind, read it aloud and mastered it, also practice it for suchness, have attended on many buddhas. Those sons of a good family [F.93.a] or daughters of a good family who do not tremble, feel frightened, or become terrified even when they have listened to this deep perfection of wisdom have also made inquiries about it with earlier tathāgatas, worthy ones, perfectly complete buddhas. Those sons of a good family or daughters of a good family who do not tremble, feel frightened, or become terrified even when they have listened to this deep perfection of wisdom have also practiced the perfection of giving and practiced the perfection of morality, patience, perseverance, concentration, and wisdom for many hundred millions of eons.”

39.­2

Then venerable Śāriputra said to the Lord, “Lord, those sons of a good family or daughters of a good family who do not tremble, feel frightened, or become terrified even when they have listened to this deep perfection of wisdom, those sons of a good family or daughters of a good family who bear in mind, read aloud, master, and properly strive for this perfection of wisdom, should be treated just as one treats the bodhisattva great beings irreversible from awakening. And why? Because, Lord, this perfection of wisdom is deep, and because those who have not practiced the six perfections before are not able to believe in this deep perfection of wisdom. Lord, those sons of a good family or daughters of a good family who have it in mind to reject this deep perfection of wisdom are those sons of a good family or daughters of a good family who have rejected this deep perfection of wisdom in the past as well. And why? Lord, it is because those sons of a good family or daughters of a good family who do not have faith in, do not like, and do not have a serene confidence in this perfection of wisdom are [F.93.b] those sons of a good family or daughters of a good family who do not inquire of the buddhas or śrāvakas of the buddhas, ‘How do you practice the perfection of giving? How do you practice the perfection of morality, patience, perseverance, concentration, and wisdom? How do you cultivate inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature? How do you cultivate the applications of mindfulness? How do you cultivate the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and paths? How do you cultivate the ten tathāgata powers? How do you cultivate the fearlessnesses, detailed and thorough knowledges, and distinct attributes of a buddha?’ ”

39.­3

Then Śatakratu, head of the gods, said to venerable Śāriputra, “Venerable monk Śāriputra, what is the big surprise, given that this perfection of wisdom is so deep, that those bodhisattva great beings who in the past did not believe in this deep perfection of wisdom; did not believe in the perfection of giving, morality, patience, perseverance, concentration, or wisdom; did not believe in inner emptiness, up to did not believe in the emptiness that is the nonexistence of an intrinsic nature; did not believe in the thirty-seven dharmas on the side of awakening; did not believe in the ten tathāgata powers, four fearlessnesses, four detailed and thorough knowledges, five clairvoyances, or [F.94.a] eighteen distinct attributes of a buddha‍—what is the big surprise that they reject this deep perfection of wisdom? It is no big surprise.

39.­4

“Venerable monk Śāriputra, one who bows down to this deep perfection of wisdom bows down to the knowledge of a knower of all aspects. I bow down to Bhagavatī Prajñāpāramitā.”

39.­5

Then the Lord said to Śatakratu, head of the gods, “Exactly so, Kauśika, exactly so! One who bows down to this deep perfection of wisdom bows down to the knowledge of a knower of all aspects. And why? Kauśika, it is because the knowledge of all aspects has come forth from this perfection of wisdom, and a knower of the knowledge of all aspects generates480 the perfection of wisdom, so a son of a good family or daughter of a good family who wants to stand in the knowledge of all aspects should stand in the perfection of wisdom. Similarly, a son of a good family or daughter of a good family who wants to produce the knowledge of a knower of all aspects; who wants to destroy all residual impressions, connections, and afflictions; who wants to fully awaken to unsurpassed, perfect, complete awakening; and who wants to turn the wheel of the Dharma should stand in the perfection of wisdom. Similarly, bodhisattva great beings who want to establish beings in the result of stream enterer; who want to establish them in the result of once-returner, the result of non-returner, and the result of a worthy one; who want to establish them in a pratyekabuddha’s awakening; who want to establish beings in unsurpassed, perfect, complete awakening; [F.94.b] and who want to draw together a community of monks should practice the yoga of the perfection of wisdom.”

39.­6

The Lord having said that, Śatakratu, head of the gods, inquired of him, “Lord, how do those bodhisattva great beings stand481 in the perfection of wisdom? How do they practice the yoga? How do they stand in the perfection of concentration, perseverance, patience, morality, and giving? How do they practice the yoga? How, practicing the perfection of wisdom, do they practice the yoga of inner emptiness, up to how do they practice the yoga of the emptiness that is the nonexistence of an intrinsic nature? Lord, how do bodhisattva great beings practicing the perfection of wisdom practice the yoga of the thirty-seven dharmas on the side of awakening? Similarly, how do bodhisattva great beings practicing the perfection of wisdom practice the yoga of the ten tathāgata powers, the four fearlessnesses, the four detailed and thorough knowledges, the five clairvoyances, and the eighteen distinct attributes of a buddha?”

39.­7

Śatakratu, head of the gods, having thus inquired, the Lord replied to him, “Excellent, Kauśika, excellent that you have it in mind to inquire of the Tathāgata about this topic! Kauśika, your confidence giving a readiness to speak has arisen through the power of the Buddha, so listen well and hard and pay attention, and I will speak to you about it.

39.­8

“Here, Kauśika, bodhisattva great beings practicing the perfection of wisdom do not stand [F.95.a] in form, and when they do not stand in form they practice the yoga of form.482 Similarly, they do not stand in feeling…, they do not stand in perception…, they do not stand in volitional factors…, and they do not stand in consciousness, and when they do not stand in consciousness they practice the yoga of consciousness. Similarly, they do not stand in the eyes…, and they do not stand in the ears, the nose, the tongue, the body, or the thinking mind, and thus they practice the yoga of the perfection of wisdom. Similarly, they do not stand in a form, and they do not stand in a sound, a smell, a taste, a feeling, or dharmas, and thus they practice the yoga of the perfection of wisdom. Similarly, they do not stand in the perfection of giving and thus practice the yoga of the perfection of wisdom. Similarly, they do not stand in the perfection of morality, patience, perseverance, concentration, or wisdom, and thus practice the yoga of the perfection of wisdom. They do not stand in inner emptiness and thus practice the yoga of the perfection of wisdom. They do not stand in … up to the emptiness that is the nonexistence of an intrinsic nature and thus practice the yoga of the perfection of wisdom. They do not stand in the applications of mindfulness and thus practice the yoga of the perfection of wisdom. Similarly, they do not stand in the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, or paths and thus practice the yoga of the perfection of wisdom. They do not stand in the four immeasurables and thus practice the yoga of the perfection of wisdom. They do not stand in the four concentrations, four formless absorptions, or five clairvoyances; and they do not stand in the ten tathāgata powers, four fearlessnesses, four detailed and thorough knowledges, or eighteen distinct attributes of a buddha, [F.95.b] and thus they practice the yoga of the perfection of wisdom.

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39.­9

“And why? Because they cannot apprehend that form that they might stand in or the application to it that they might practice. Similarly, it is because they cannot apprehend feeling, perception, volitional factors, or consciousness; and similarly, the constituents, the sense fields, dependent origination, the perfections, the thirty-seven dharmas on the side of awakening, all the emptinesses, the ten powers, the fearlessnesses, the detailed and thorough knowledges, or the eighteen distinct attributes of a buddha that they might stand in or the yoga of which they might practice.

39.­10

“Furthermore, Kauśika, bodhisattva great beings do not apply themselves to form,483 and because they do not apply themselves to form like that, they practice the yoga of form. Similarly, they do not apply themselves to feeling…, perception…, volitional factors…, or consciousness, and because they do not apply themselves to consciousness like that, they practice the yoga of consciousness. Similarly, they do not apply themselves to the constituents…, the sense fields…, dependent origination…, the perfections…, the thirty-seven dharmas on the side of awakening…, all the emptinesses…, the ten powers…, the fearlessnesses…, the detailed and thorough knowledges…, or the eighteen distinct attributes of a buddha, and because they do not apply themselves to the eighteen distinct attributes of a buddha like that, they practice the yoga of the eighteen distinct attributes of a buddha.

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39.­11

“And why? Because those bodhisattva great beings do not apprehend form as past, do not apprehend form as future, and do not apprehend form as present. Similarly, they do not apprehend feeling…, perception…, volitional factors…, or consciousness [F.96.a] as past, do not apprehend consciousness as future, and do not apprehend consciousness as present. Similarly, they do not apprehend the constituents…, the sense fields…, dependent origination…, the perfections…, the thirty-seven dharmas on the side of awakening…, all the emptinesses…, the ten powers…, the fearlessnesses…, the detailed and thorough knowledges…, or the eighteen distinct attributes of a buddha as past, do not apprehend them as future, and do not apprehend them as present.”

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39.­12

Venerable Śāriputra then said to the Lord, “Lord, the perfection of wisdom is deep.”

“Śāriputra,” replied the Lord, “because the suchness of form is deep, the perfection of wisdom is deep. Śāriputra, similarly, because the suchness of feeling, perception, volitional factors, and consciousness is deep, the perfection of wisdom is deep. Śāriputra, similarly, because the suchness of the constituents, the sense fields, dependent origination, the perfections, the thirty-seven dharmas on the side of awakening, all the emptinesses, the ten powers, the fearlessnesses, the detailed and thorough knowledges, and the distinct attributes of a buddha are deep, the perfection of wisdom is deep.”

39.­13

“Lord, the perfection of wisdom is hard to fathom,” said Śāriputra.

“Śāriputra,” replied the Lord, “because the suchness of form is hard to fathom, the perfection of wisdom is hard to fathom. Śāriputra, similarly, because the suchness of feeling, perception, volitional factors, and consciousness is hard to fathom, the perfection of wisdom is hard to fathom. [F.96.b] Śāriputra, similarly, because the suchness of the constituents, the sense fields, dependent origination, the perfections, the thirty-seven dharmas on the side of awakening, all the emptinesses, the ten powers, the fearlessnesses, the detailed and thorough knowledges, and the distinct attributes of a buddha is hard to fathom, the perfection of wisdom is hard to fathom.

39.­14

“Lord, the perfection of wisdom is immeasurable,” said Śāriputra.

“Śāriputra,” replied the Lord, “because the suchness of form is immeasurable, the perfection of wisdom is immeasurable. Śāriputra, similarly, because the suchness of feeling, perception, volitional factors, and consciousness is immeasurable, the perfection of wisdom is immeasurable. Śāriputra, similarly, because the suchness of the constituents, the sense fields, dependent origination, the perfections, the thirty-seven dharmas on the side of awakening, all the emptinesses, the ten powers, the fearlessnesses, the detailed and thorough knowledges, and the distinct attributes of a buddha is immeasurable, the perfection of wisdom is immeasurable.

39.­15

Śāriputra then asked, “Lord, how then do bodhisattva great beings practice the perfection of wisdom?”

39.­16

“Śāriputra,” replied the Lord, “if bodhisattva great beings do not practice with the idea ‘form is deep,’ they practice the perfection of wisdom. Similarly, if they do not practice with the idea ‘feeling…,’ ‘perception…,’ ‘volitional factors…,’ or ‘consciousness is deep,’ they practice the perfection of wisdom. Similarly, if they do not practice with the idea ‘the constituents…,’ ‘the sense fields…,’ ‘dependent origination…,’ ‘the perfections…,’ [F.97.a] ‘the thirty-seven dharmas on the side of awakening…,’ ‘all the emptinesses…,’ ‘the ten powers…,’ ‘the fearlessnesses…,’ ‘the detailed and thorough knowledges…,’ or ‘the distinct attributes of a buddha are deep,’ they practice the perfection of wisdom.

39.­17

“And why? Śāriputra, it is because if they also do not practice with the idea ‘it is because the depth of form is not form’ and ‘the depth of feeling…, perception…, volitional factors…, [F.97.b] and consciousness is not consciousness’; and similarly ‘the depth of the constituents…, the sense fields…, dependent origination…, the perfections…, the thirty-seven dharmas on the side of awakening…, all the emptinesses…, the ten powers…, the fearlessnesses…,  the detailed and thorough knowledges…, and the distinct attributes of a buddha is not the buddhadharmas,’ they thus practice the perfection of wisdom.484

39.­18

“Śāriputra, if bodhisattva great beings practicing the perfection of wisdom do not practice with the idea ‘form is hard to fathom,’ they practice the perfection of wisdom. If they do not practice with the idea ‘feeling…,’ ‘perception…,’ ‘volitional factors…,’ or ‘consciousness is hard to fathom,’ they practice the perfection of wisdom. Similarly, if they do not practice with the idea ‘the constituents…,’ ‘the sense fields…,’ ‘dependent origination…,’ ‘the perfections…,’ ‘the thirty-seven dharmas on the side of awakening…,’ ‘all the emptinesses…,’ ‘the ten powers…,’ ‘the fearlessnesses…,’ ‘the detailed and thorough knowledges…,’ or ‘the distinct attributes of a buddha are hard to fathom,’ they practice the perfection of wisdom.

39.­19

“And why? Śāriputra, it is because if they do not practice with the idea ‘that state of being hard to fathom of form is not form; that state of being hard to fathom of feeling…, perception…, volitional factors…, and consciousness is not consciousness; and similarly, that state of being hard to fathom of the constituents…, the sense fields…, dependent origination…, the perfections…, the thirty-seven dharmas on the side of awakening…, all the emptinesses…, the ten powers…, the fearlessnesses…, the detailed and thorough knowledges…, and the distinct attributes of a buddha is not the buddhadharmas,’ they practice the perfection of wisdom. And why? Because that state of being hard to fathom of the buddhadharmas is not the buddhadharmas.

39.­20

“Furthermore, Śāriputra, if bodhisattva great beings practicing the perfection of wisdom do not practice with the idea ‘form is immeasurable,’ they practice the perfection of wisdom. Similarly, if they do not practice with the idea ‘feeling…,’ ‘perception…,’ ‘volitional factors…,’ or ‘consciousness is immeasurable,’ they practice the perfection of wisdom. And why? Śāriputra, it is because the immeasurability of form is not form; the immeasurability of feeling…, perception…, volitional factors…, and consciousness is not consciousness; and similarly, the immeasurability of the constituents…, the sense fields…, dependent origination…, the perfections…, all the emptinesses…, the thirty-seven dharmas on the side of awakening…, the ten powers…, the fearlessnesses…, the detailed and thorough knowledges…, and the distinct attributes of a buddha is not the buddhadharmas. And why? Śāriputra, it is because the immeasurability [F.98.a] of the distinct attributes of a buddha is not the distinct attributes of a buddha.”

39.­21

Śāriputra said, “Lord, this perfection of wisdom is just as deep as that,485 just as hard to fathom as that, just as hard to understand as that, and just as immeasurable as that, so an exposition of it should not be given in the presence of bodhisattva great beings who have newly set out in the vehicle, because they will tremble, feel frightened, and become terrified when they hear this perfection of wisdom. An exposition of it should be given in the presence of bodhisattva great beings irreversible from awakening because they do not tremble, feel frightened, or become terrified, do not feel unsure, and do not harbor doubt when they hear this perfection of wisdom, and on top of that they also believe it when they hear it.”

39.­22

Then Śatakratu, head of the gods, asked venerable Śāriputra, “Venerable monk Śāriputra, what is wrong with giving an exposition of this deep perfection of wisdom in the presence of bodhisattva great beings who have newly set out in the vehicle?”

39.­23

“Kauśika,” replied Śāriputra, “when an exposition of this deep perfection of wisdom is given in the presence of bodhisattva great beings who have newly set out in the vehicle, they tremble, feel frightened, become terrified, reject it, and do not believe in it. Kauśika, because those bodhisattva great beings who have newly set out in the vehicle reject this deep perfection of wisdom when they hear it and amass the karma of those headed to a blunder,486 they are hard-pressed to fully awaken to unsurpassed, perfect, complete awakening even for a very long time.”

39.­24

“Venerable monk Śāriputra, are there [F.98.b] bodhisattva great beings who have not been prophesied who, when they hear this deep perfection of wisdom, do not tremble, feel frightened, and become terrified?” asked Śatakratu.

39.­25

“Kauśika,” replied Śāriputra, “those bodhisattva great beings who do not tremble, feel frightened, or become terrified when they hear this deep perfection of wisdom obtain a prophecy before long of their unsurpassed, perfect, complete awakening. They obtain a prophecy of unsurpassed, perfect, complete awakening before they have passed beyond more than one or two tathāgatas.”487

39.­26

Then the Lord said to venerable Śāriputra, “Exactly so, Śāriputra, exactly so! Śāriputra, those bodhisattva great beings who do not tremble, feel frightened, or become terrified when they hear this deep perfection of wisdom and, on top of that, having heard this perfection of wisdom, take it up, bear it in mind, read it aloud, master it, and keep on with it as it has been taught have long set out in the vehicle, practice the practice of the six perfections, and serve many buddhas with their service.”

39.­27

Venerable Śāriputra then said to the Lord, “Lord, I have great confidence giving a readiness to speak, and I set forth an illustration. Tathāgata, I have the confidence giving a readiness to speak.”

“Be confident in your readiness to speak then, Śāriputra,” replied the Lord.

39.­28

Śāriputra said, “To illustrate, Lord, sons of a good family or daughters of a good family who have set out in the Great Vehicle might dream in a dream they are cultivating the perfection of wisdom and are cultivating the perfection of concentration, perfection of perseverance, perfection of patience, [F.99.a] perfection of morality, and perfection of giving, up to488 going to the site of awakening. Lord, if those sons of a good family or daughters of a good family are known to be approaching unsurpassed, perfect, complete awakening, Lord, when it comes to those sons of a good family or daughters of a good family who, having woken up, intend489 to cultivate the perfection of wisdom, and cultivate the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving, to fully awaken to unsurpassed, perfect, complete awakening, and, having fully awakened, to go to the site of awakening and turn the wheel of the Dharma, what need is there to say that they are approaching unsurpassed, perfect, complete awakening? Lord, those sons of a good family or daughters of a good family who get to hear this deep perfection of wisdom and then practice it exactly as490 they have heard it have wholesome roots that have matured. Lord, those sons of a good family or daughters of a good family who, having heard this perfection of wisdom, take it up, bear it in mind, read it aloud, master it, and properly pay attention to it have long set out in the vehicle, have planted wholesome roots, have served many buddhas, and have been assisted by spiritual friends.

39.­29

“Lord, those bodhisattvas and sons of a good family or daughters of a good family who get this perfection of wisdom and, having got it, take it up, bear it in mind, read it aloud, master it, [F.99.b] and properly pay attention to it, of those sons of a good family or daughters of a good family, Lord, their awakening is close to being prophesied, or it will be prophesied, or they will become irreversible from unsurpassed, perfect, complete awakening.

39.­30

“To illustrate, Lord, a person might emerge from a vast jungle a hundred yojanas wide or might emerge from a vast jungle two hundred yojanas wide, or three hundred yojanas wide, or four hundred yojanas wide, or five hundred yojanas wide, and when they emerge they might see cow herders, or goat herders, or the boundary markers of fields, or parks, or orchards that are signs presaging a town, or they might see some other signs presaging a town, or villages, or markets, or cities, or kingdoms. When they do so they would think, ‘These kinds of signs presage a town, or village, or market, or city, or kingdom, or palace, so one must be near at hand.’ They would breathe out a sigh of relief and would not face danger from robbers, danger from poisonous animals, danger from savages, danger from angry wild animals, or danger from hunger and thirst anymore.

39.­31

“Similarly, Lord, with bodhisattva great beings who get this deep perfection of wisdom and, having got it, take it up, bear it in mind, read it aloud, master it, and properly pay attention to it‍—Lord, it is known that the awakening of those bodhisattva great beings is close to being prophesied and that before long they will fully awaken to unsurpassed, perfect, complete awakening. Those [F.100.a] bodhisattva great beings do not face the danger of the śrāvaka level or the pratyekabuddha level. And why? Because there are those signs presaging that‍—that is, that the bodhisattva great beings get to see, bow down to, and serve this deep perfection of wisdom and get to hear it.”

39.­32

Venerable Śāriputra having said this, the Lord said to him, “Excellent, Śāriputra, excellent. Be even more confident in your readiness to speak, Śāriputra, through the power of the Buddha.”

39.­33

Śāriputra said, “To illustrate, Lord, a person who wants to see the ocean goes off to see the ocean, and as they are going off to see the ocean they see trees or signs of trees, or mountains or signs of mountains, and they can know because of that ‘The ocean is a long way from here. The ocean is not near here.’ And why? Because there are no trees or signs of trees, or mountains or signs of mountains, when the ocean is near.

39.­34

“To illustrate further, Lord, a person who wants to see the ocean goes off to see the ocean, and as they are going off to see the ocean they see no trees or signs of trees, or mountains or signs of mountains, and it occurs to them to think, ‘The ocean is not a long way from here.’ And why? Because there are no trees or signs of trees, or mountains or signs of mountains, when the ocean is near. Even though that person does not see the ocean with their eyes, they become certain, ‘I am close to the ocean. The ocean is near here. The ocean is not a long way from here.’ [F.100.b]

39.­35

“Similarly, Lord, bodhisattva great beings who hear, take up, bear in mind, read aloud, and master this perfection of wisdom can thus know, can thus think, ‘Even though the Tathāgata has not prophesied in my presence, “You will fully awaken to unsurpassed, perfect, complete awakening in some certain amount of eons, or in eons amounting to a hundred, or in eons amounting to a thousand, or in eons amounting to a hundred thousand, or in eons amounting to one hundred million billion,” ’ those bodhisattva great beings can know, ‘My unsurpassed, perfect, complete awakening is close to being prophesied.’ And why? Because they think, ‘I have got this deep perfection of wisdom to see and hear, and having heard it I have taken it up, borne it in mind, read it aloud, mastered it, and properly paid attention to it.’

39.­36

“To illustrate further, Lord, when spring has come and the buds and blossoms have come out on the trees, the people of Jambudvīpa can know, because of that, the leaves, flowers, and fruit will appear before long. And why? Because there are those signs presaging that on the trees. When the people of Jambudvīpa see those signs presaging that on the trees, they think, ‘It will not be long now before the leaves, flowers, and fruit appear,’ and they are enraptured.

39.­37

“Similarly, Lord, when bodhisattva great beings get to view [F.101.a] and hear this deep perfection of wisdom, and having heard it take it up, bear it in mind, read it aloud, master it, and properly pay attention to it, Lord, those bodhisattva great beings can know that their wholesome roots have matured. Lord, those sons of a good family or daughters of a good family can know that they have attended again and again on many buddhas. Lord, those bodhisattva great beings491 also can know, ‘We are close to unsurpassed, perfect, complete awakening because we have found this deep perfection of wisdom and have seen, heard, bowed down to, and practiced the perfection of wisdom as it has been explained, because of those earlier wholesome roots.’ There the gods who have seen buddhas before think, ‘Earlier bodhisattvas also had such signs as these presaging their prophecy, so it will not be long before the prophecy of the unsurpassed, perfect, complete awakening of these bodhisattva great beings happens too.’ They rejoice and feel joy; a joy and mental happiness arise.

39.­38

“To illustrate further, Lord, when a woman is pregnant her body undergoes changes as she gets closer and closer to giving birth. Physically she feels utterly exhausted, she does not move about, and she is forgetful, has no appetite, finds it hard to get drowsy and fall asleep, and becomes taciturn because of feeling that way. And, realizing that her experience of those sorts of feelings is because of having indulged in that earlier improper attention, indulged in it [F.101.b] frequently and fully, she steers clear of her proclivity for sex. Other women see the signs presaging that in that woman and come to realize, ‘It will not be long before that woman gives birth.’

39.­39

“Similarly, Lord, bodhisattva great beings who have planted wholesome roots, served many buddhas, practiced the practices well, and been assisted by spiritual friends and whose wholesome roots have matured get this deep perfection of wisdom and, having got it, take it up, bear it in mind, read it aloud, master it, and properly pay attention to it. They can know it will not be long before the unsurpassed, perfect, complete awakening of those bodhisattva great beings will be prophesied.”

39.­40

The Lord responded, “This confidence giving a readiness to speak that you had, Śāriputra, through the power of the Buddha, is excellent, Śāriputra, excellent.” [B31]

39.­41

Then venerable Subhūti said to the Lord, “Lord, it is amazing that the tathāgata, worthy one, perfectly complete Buddha has benefited these bodhisattva great beings like this.”

39.­42

“Subhūti,” replied the Lord, “it is because bodhisattva great beings have set out for unsurpassed, perfect, complete awakening to benefit many people, to make many people happy, out of pity for the world, for the welfare of the mass of gods and humans, for benefit and happiness. [F.102.a] When those bodhisattva great beings pursue their career they benefit many thousands of bodhisattva great beings in the four ways of gathering a retinue‍—giving gifts, kind words, beneficial actions, and consistency between words and deeds; cause beings to take up the ten wholesome actions; and cause them to take up the four concentrations, four immeasurables, and four formless absorptions; and they establish themselves in those dharmas too. They personally practice the perfection of giving, and they cause others to take up the perfection of giving as well; they personally practice the perfection of morality…, the perfection of patience…, the perfection of perseverance…, the perfection of concentration…, and the perfection of wisdom, and they cause others to take up the perfection of wisdom as well. Thanks to the perfection of wisdom, with skillful means they establish beings in the result of stream enterer, but they do not themselves actualize it. Similarly, they establish beings in the result of once-returner…, the result of non-returner…, the state of a worthy one…, and the state of a pratyekabuddha, but they do not themselves actualize it. They personally step onto the irreversible level, and they establish others at the irreversible level as well. They personally purify a buddhafield, and they personally cause other bodhisattvas to take up the purification of a buddhafield as well; they personally bring beings to maturity, and they cause others to take up bringing beings to maturity as well; they personally produce the clairvoyances, [F.102.b] and they cause others to take up gaining the clairvoyances as well; they personally purify the dhāraṇī gateways, and they cause others to take up the purification of the dhāraṇī gateways as well; they personally gain perfected confidence giving a readiness to speak, and they cause others to take up perfecting confidence giving a readiness to speak as well; they personally appropriate a perfected physical form, and they cause others to take up the appropriation of a perfected physical form as well; they personally appropriate perfected major marks, and they cause others to take up the appropriation of perfected major marks as well; they personally appropriate the state of the perfected unmarried person, and they cause others to take up gaining the state of the perfected unmarried person as well; they personally perfect the ten tathāgata powers, and they cause others to take up perfecting the ten tathāgata powers as well; they personally generate the ten concentrations, and they cause others to take up the generation of the ten concentrations as well; they personally generate the four immeasurables…, the four formless absorptions…, the four fearlessnesses…, and the four detailed and thorough knowledges, and they cause others to take up the generation of the four detailed and thorough knowledges as well; they personally perfect the eighteen distinct attributes of a buddha, and they cause others to take up perfecting the eighteen distinct attributes of a buddha as well; they personally reach the knowledge of all aspects, and they cause others to take up the knowledge of all aspects as well; they personally eliminate all residual impressions, connections, [F.103.a] and afflictions, and they cause others to take up the elimination of all residual impressions, connections, and afflictions as well; they personally fully awaken to unsurpassed, perfect, complete awakening, and they cause others to take up fully awakening to unsurpassed, perfect, complete awakening as well; and they personally turn the wheel of the Dharma, and they cause others to take up turning the wheel of the Dharma as well.”

39.­43

Subhūti said, “Lord, it is amazing that those bodhisattva great beings practicing the perfection of wisdom for the sake of beings will fully awaken to unsurpassed, perfect, complete awakening in possession of many good qualities like this. Sugata, it is amazing!

39.­44

“Lord, how is meditation on the perfection of wisdom of bodhisattva great beings completed?”

39.­45

“Subhūti,” replied the Lord, “when bodhisattva great beings practicing the perfection of wisdom do not see an increase in form and do not see an increase in feeling, perception, volitional factors, or consciousness, then meditation on the perfection of wisdom of bodhisattva great beings is completed. Similarly, when they do not see an increase in the constituents, the sense fields, dependent origination, the perfections, all the emptinesses, the dharmas on the side of awakening, the ten powers, the fearlessnesses, the detailed and thorough knowledges, [F.103.b] the distinct attributes of a buddha, or the knowledge of all aspects, then meditation on the perfection of wisdom of bodhisattva great beings is completed.

39.­46

“Subhūti, when bodhisattva great beings practicing the perfection of wisdom do not see a decline in form and do not see a decline in feeling, perception, volitional factors, or consciousness, then meditation on the perfection of wisdom of bodhisattva great beings is completed. Similarly, when they do not see a decline in the constituents, the sense fields, dependent origination, the perfections, all the emptinesses, the dharmas on the side of awakening, the ten powers, the fearlessnesses, the detailed and thorough knowledges, the distinct attributes of a buddha, or the knowledge of all aspects, then meditation on the perfection of wisdom of bodhisattva great beings is completed.

39.­47

“Furthermore, Subhūti, when bodhisattva great beings practicing the perfection of wisdom do not see ‘a dharma’ and do not see ‘not a dharma’; do not see ‘past,’ do not see ‘future,’ and do not see ‘present’; do not see ‘wholesome, unwholesome, neutral, and not neutral’; [F.104.a] do not see ‘compounded and uncompounded’; do not see ‘the desire realm,’ do not see ‘the form realm,’ and do not see ‘the formless realm’; do not see ‘the perfection of giving’ and do not see ‘the perfection of morality, patience, perseverance, concentration, or wisdom’; up to do not see ‘the knowledge of all aspects,’ then the meditation on the perfection of wisdom of bodhisattva great beings is completed. And why? Subhūti, it is because what marks dharmas as dharmas is irreversibility, vanity, hollowness, pointlessness, and fraudulence.”

T3808
39.­48

“Lord, the inconceivable is being taught,” said Subhūti.

“Subhūti,” continued the Lord, “it is a teaching of the inconceivable because form is inconceivable. It is a teaching of the inconceivable because feeling, perception, volitional factors, and consciousness are inconceivable. It is a teaching of the inconceivable because the perfection of giving is inconceivable. Similarly, it is a teaching of the inconceivable because the perfections of morality, patience, perseverance, concentration, and wisdom are inconceivable. Similarly, it is a teaching of the inconceivable because the constituents, the sense fields, dependent origination, the perfections, all the emptinesses, the thirty-seven dharmas on the side of awakening, the ten powers, the fearlessnesses, [F.104.b] the detailed and thorough knowledges, and the distinct attributes of a buddha … up to the knowledge of all aspects is inconceivable.

39.­49

“Subhūti, if bodhisattva great beings practicing the perfection of wisdom do not form the notion ‘form is inconceivable’ and do not form the notion ‘feeling, perception, volitional factors, and consciousness are inconceivable,’ then meditation on the perfection of wisdom is completed. If they do not form the notion ‘the constituents, the sense fields, dependent origination, the perfections, all the emptinesses, the dharmas on the side of awakening, the ten powers, the fearlessnesses, the detailed and thorough knowledges, the distinct attributes of a buddha …’ up to ‘the knowledge of all aspects is inconceivable,’ then meditation on the perfection of wisdom is completed.”

T3808
39.­50

“Lord, who will come to believe in this deep perfection of wisdom?” asked Subhūti.

“Subhūti,” replied the Lord, “bodhisattva great beings who have earlier practiced the practice of the six perfections, planted wholesome roots sprung from the Tathāgata,492 served many buddhas with their service, and been assisted by spiritual friends will come to believe in this deep perfection of wisdom.”

39.­51

“Lord, to what extent will bodhisattva great beings have practiced the six perfections, planted wholesome roots sprung from the Tathāgata, served many buddhas, and been assisted [F.105.a] by spiritual friends?” asked Subhūti.

39.­52

The Lord replied, “Here, Subhūti, bodhisattva great beings practicing the perfection of wisdom do not mentally construct and do not conceive of form, do not mentally construct and do not conceive of a causal sign of form, and do not mentally construct and do not conceive of an intrinsic nature of form. They do not mentally construct and do not conceive of feeling, perception, volitional factors, or consciousness; do not mentally construct and do not conceive of a causal sign of feeling, perception, volitional factors, or consciousness; and do not mentally construct and do not conceive of an intrinsic nature of feeling, perception, volitional factors, or consciousness. Similarly, they do not mentally construct and do not conceive of the constituents, sense fields, or dependent origination; the desire, form, or formless realms; the perfection of giving; the perfections of morality, patience, perseverance, concentration, or wisdom; inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature; the applications of mindfulness, right efforts, legs of miraculous power, faculties, powers, limbs of awakening, or path; the ten tathāgata powers, the fearlessnesses, the detailed and thorough knowledges, or the distinct attributes of a buddha; up to do not mentally construct and do not conceive of the knowledge of all aspects, do not mentally construct and do not conceive of a causal sign of the knowledge of all aspects, and do not mentally construct and do not conceive of an intrinsic nature of the knowledge of all aspects. And why? Subhūti, it is because form is inconceivable; feeling, perception, volitional factors, and consciousness are inconceivable; and similarly, the constituents, the sense fields, dependent origination, the perfections, all the emptinesses, the dharmas on the side of awakening, the ten powers, the fearlessnesses, the detailed and thorough knowledges, [F.105.b] the distinct attributes of a buddha, and also the knowledge of all aspects are inconceivable. In that case, Subhūti, the bodhisattva great beings will have practiced the six perfections, planted wholesome roots sprung from the Tathāgata, served many buddhas, and been assisted by spiritual friends.”

T3808
39.­53

Subhūti responded, “Lord, the perfection of wisdom is deep because form is deep. The perfection of wisdom is deep because feeling, perception, volitional factors, and consciousness are deep. Similarly, the perfection of wisdom is deep because the constituents, the sense fields, dependent origination, the perfections, all the emptinesses, the thirty-seven dharmas on the side of awakening, the ten powers, the fearlessnesses, the detailed and thorough knowledges, and the distinct attributes of a buddha are deep. The perfection of wisdom is deep because the knowledge of all aspects is deep.

39.­54

“Lord, the perfection of wisdom is a heap of jewels insofar as it generates the result of stream enterer, the result of once-returner, the result of non-returner, the state of a worthy one, a pratyekabuddha’s awakening, and unsurpassed, perfect, complete awakening that are great jewels.

39.­55

“Lord, this perfection of wisdom turns the wheel of the Dharma. Lord, the perfection of wisdom is an aggregate of the purity of all dharmas.”

T3808
39.­56

“Subhūti,” replied the Lord, “it is because of the purity of form, the purity of feeling, perception, volitional factors, and consciousness, and the purity of the constituents, the sense fields, dependent origination, [F.106.a] the perfections, all the emptinesses, the thirty-seven dharmas on the side of awakening, the ten powers, the fearlessnesses, the detailed and thorough knowledges, the distinct attributes of a buddha, and the knowledge of all aspects.”

39.­57

“Lord, that such an exposition of this deep perfection of wisdom would not give rise to many hindrances would be amazing,” said Subhūti.

T3808
39.­58

“Exactly so, Subhūti, exactly so!” replied the Lord. “There are many hindrances to this deep perfection of wisdom. Sons of a good family or daughters of a good family copying out, teaching, reading aloud, explaining, properly paying attention to, and cultivating this deep perfection of wisdom should quickly write it out and quickly cultivate it before hindrances to copying out, reading aloud, teaching, explaining, up to properly paying attention to this deep perfection of wisdom arise.493 And why? Because even if those sons of a good family or daughters of a good family are copying for a month, they should do the copying accordingly; even if they are copying for two, or three, or four, or five, or six, or seven months, or for up to a year, they should do the copying accordingly; and even if they are explaining, reciting from memory, illuminating, properly paying attention to, and cultivating this deep perfection of wisdom for up to a year, they should do the cultivation accordingly. And why? Subhūti, it is because this great jewel gives rise to many hindrances.”

39.­59

“Lord, Māra the wicked one will cause hindrances, will he not, to this deep perfection of wisdom, in order that it will not be copied out, will not be read aloud, will not be recited from memory, will not be properly paid attention to, [F.106.b] and will not be cultivated?” asked Subhūti.

39.­60

“Subhūti,” replied the Lord, “Māra the wicked one will indeed make whatever efforts he can to cause hindrances to this deep perfection of wisdom, in order that it will not be copied out, will not be read aloud, will not be recited from memory, up to will not be cultivated, but he cannot hinder bodhisattva great beings copying out, reading aloud, reciting from memory, properly paying attention to, and cultivating this deep perfection of wisdom.”

39.­61

Then venerable Śāriputra asked the Lord, “Lord, because of whose power is Māra the wicked one incapable of hindering bodhisattva great beings copying out, reading aloud, up to cultivating this deep perfection of wisdom?”

39.­62

“Śāriputra,” replied the Lord, “it is because of the power of the buddhas that Māra the wicked one cannot hinder bodhisattva great beings copying out, reading aloud, explaining, reciting from memory, properly paying attention to, and cultivating this deep perfection of wisdom. Śāriputra, it is the power of those lord buddhas‍—the lord buddhas dwelling and maintaining themselves in all the ten directions. Those lord buddhas watch over those bodhisattva great beings and help. Māra the wicked one cannot hinder those bodhisattva great beings copying out, reading aloud, teaching, reciting from memory, properly paying attention to, and cultivating this deep perfection of wisdom whom those lord buddhas watch over and help. And why? Śāriputra, it is because Māra the wicked one cannot hinder those bodhisattva great beings copying out, reading aloud, reciting from memory, explaining, properly paying attention to, and cultivating this deep perfection of wisdom whom the buddhas have assisted. And why? Śāriputra, it is because it is in the nature of things [F.107.a] that infinite, countless tathāgatas, worthy ones, perfectly complete buddhas dwelling and maintaining themselves in infinite, countless world systems in all the ten directions watch over those bodhisattva great beings copying out, reading aloud, reciting from memory, explaining, properly paying attention to, and cultivating this deep perfection of wisdom.

39.­63

“Śāriputra, those sons of a good family or daughters of a good family copying out, reading aloud, reciting from memory, teaching, properly paying attention to, and cultivating this deep perfection of wisdom should also know, ‘It is because of the power of the Buddha that I am copying out this deep perfection of wisdom, that I am reading it aloud, that I am reciting it from memory, that I am teaching it, that I am properly paying attention to it, and that I am cultivating it.’ ”

39.­64

“Lord, are all those sons of a good family or daughters of a good family copying out, reading aloud, reciting from memory, teaching, cultivating, and properly paying attention to this deep perfection of wisdom through the power of the buddhas? Have all been assisted by the Buddha?” asked Śāriputra.

39.­65

“Exactly so, Śāriputra, exactly so!” replied the Lord. “It is exactly as you say! You should know that any and all the sons of a good family or daughters of a good family copying out, reading aloud, clearly articulating, reciting from memory, teaching to others, properly paying attention to, [F.107.b] and cultivating this deep perfection of wisdom, Śāriputra, do so through the power of the Buddha. All have also been assisted by the Buddha.”

39.­66

Śāriputra then asked, “Lord, do those tathāgatas, worthy ones, perfectly complete buddhas dwelling and maintaining themselves in infinite, countless world systems in all the ten directions know about those sons of a good family or daughters of a good family copying out, reading aloud, clearly articulating, reciting from memory, explaining, teaching, cultivating, and properly paying attention to this deep perfection of wisdom?

39.­67

“Lord, do those lord buddhas see with the buddha eye and are they aware of those bodhisattva great beings copying out, reading aloud, clearly articulating, reciting from memory, explaining, teaching, cultivating, and properly paying attention to this deep perfection of wisdom?”

39.­68

“Exactly so, Śāriputra, exactly so!” replied the Lord. “You should know that all those tathāgatas, worthy ones, perfectly complete buddhas in all the ten directions know about those sons of a good family or daughters of a good family copying out, reading aloud, clearly articulating, reciting from memory, explaining, teaching, cultivating, and properly paying attention to this deep perfection of wisdom, as well as practicing it for suchness. Those lord buddhas see with the buddha eye and are aware of those bodhisattva great beings.

39.­69

“Śāriputra, those sons of a good family or daughters of a good family in the Great Vehicle are close to unsurpassed, perfect, complete awakening.

39.­70

“Śāriputra, those sons of a good family or daughters of a good family in the Bodhisattva Vehicle [F.108.a] bearing this deep perfection of wisdom in mind are those sons of a good family or daughters of a good family who have come to have an abundance of belief in this deep perfection of wisdom and respect, revere, honor, and worship this deep perfection of wisdom with flowers, incense, perfumes, garlands, creams, powders, robes, parasols, flags, and banners.

39.­71

“Śāriputra, with the buddha eye the tathāgatas see those bodhisattva great beings, and also those sons of a good family or daughters of a good family.

39.­72

“Śāriputra, great is the profit, great the benefit, great the result, and great the maturation for those sons of a good family or daughters of a good family who write out this deep perfection of wisdom and bear it in mind. On account of that wholesome root they are never separated from the lord buddhas; they are never born in terrible forms of life; though born as gods and humans they are not separated from the buddhas and bodhisattvas; and also they step onto the irreversible level.

39.­73

“Śāriputra, on account of that wholesome root those bodhisattva great beings and those sons of a good family or daughters of a good family are never separated from the six perfections; they are never separated from inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature; they are never separated from the applications of mindfulness, right efforts, legs of miraculous power, faculties, powers, limbs of awakening, or path; they are never separated from the ten tathāgata powers, the fearlessnesses, the detailed and thorough knowledges, or the eighteen distinct attributes of a buddha; and they are never separated from the knowledge [F.108.b] of all aspects.

39.­74

“Śāriputra, with the passing away of the Tathāgata this perfection of wisdom will circulate in the southern region. There the monks and nuns, laymen and laywomen will write out, take up, bear in mind, read aloud, master, and properly pay attention to this deep perfection of wisdom. On account of that wholesome root they will not blunder into terrible forms of life, they will experience everything perfect as gods and humans, and they will ennoble themselves with the six perfections; respect, revere, honor, and worship the lord buddhas; and gradually pass into complete nirvāṇa in the three vehicles‍—in the Śrāvaka Vehicle, or Pratyekabuddha Vehicle, or Great Vehicle.

39.­75

“Śāriputra, from the southern region this deep perfection of wisdom will circulate into the country of Vartani.494 There too the monks and nuns, laymen and laywomen will write out, take up, bear in mind, read aloud, master, and properly pay attention to this deep perfection of wisdom and respect, revere, honor, and worship it with flowers, incense, perfumes, garlands, creams, powders, robes, parasols, flags, and banners. On account of that wholesome root they will not blunder into terrible forms of life, they will experience everything perfect as gods and humans, and they will ennoble themselves with the six perfections, will worship the lord buddhas, and will gradually go forth495 in the three vehicles‍—the Śrāvaka Vehicle, Pratyekabuddha Vehicle, and Great Vehicle. [F.109.a]

39.­76

“Śāriputra, from the country of Vartani this deep perfection of wisdom will circulate into the northern region. There too, Śāriputra, the monks and nuns, laymen and laywomen will write out, take up, bear in mind, read aloud, master, and properly pay attention to this deep perfection of wisdom, and on account of that wholesome root they will not blunder into terrible forms of life, they will experience everything perfect as gods and humans, and they will ennoble themselves with the six perfections, will worship the lord buddhas, and will gradually go forth in the three vehicles‍—the Śrāvaka Vehicle, Pratyekabuddha Vehicle, and Great Vehicle.

39.­77

“Therefore, Śāriputra, they496 do the work of the Buddha, this deep perfection of wisdom, at a time in the future, during the last of the ‘five hundreds.’497 And why? Śāriputra, it is because when the Dharma and Vinaya have become the site,498 the good Dharma does not disappear.

T3808
39.­78

“Śāriputra, I watch over those sons of a good family and daughters of a good family who write out, take up, bear in mind, read aloud, master, and properly pay attention to this deep perfection of wisdom and practice it for suchness.

39.­79

“Śāriputra, those sons of a good family and daughters of a good family who write out this deep perfection of wisdom and, having copied it out, respect, revere, honor, and worship it with flowers, incense, perfumes, garlands, creams, powders, robes, parasols, flags, and banners‍—those sons of a good family and daughters of a good family who do that, on account of that wholesome root will not blunder into terrible forms of life. [F.109.b] They will experience everything perfect as gods and humans, will ennoble themselves with the six perfections, and, having ennobled themselves, will respect, revere, honor, and worship the lord buddhas and will gradually go forth in the three vehicles‍—the Śrāvaka Vehicle, Pratyekabuddha Vehicle, and Great Vehicle. And why? Śāriputra, it is because with the buddha eye the Tathāgata sees those sons of a good family and daughters of a good family, the Tathāgata praises them, and the Tathāgata extols them; all the tathāgatas, worthy ones, perfectly complete buddhas dwelling and maintaining themselves in all the vast world systems in all the ten directions also see those sons of a good family or daughters of a good family with the buddha eye and praise and glorify those sons of a good family and daughters of a good family.”

39.­80

“Lord, at a later time, during a later period, will this deep perfection of wisdom spread widely in the northern region?” asked Śāriputra.

39.­81

“Exactly so, Śāriputra, exactly so!” replied the Lord. “Śāriputra, at a later time, at a later period, this deep perfection of wisdom will spread widely in the northern region. Śāriputra, there at a later time, during a later period, those sons of a good family and daughters of a good family will hear this deep perfection of wisdom and, having heard it, will write out, take up, bear in mind, read aloud, master, and properly pay attention to this deep perfection of wisdom, and practice it for suchness. Those sons of a good family and daughters of a good family who hear this deep perfection of wisdom, and, having heard it, take up, bear in mind, [F.110.a] read aloud, master, and properly pay attention to this deep perfection of wisdom and practice it for suchness have long set out in the vehicle, have served many buddhas, and have planted wholesome roots sprung from the Tathāgata.”

39.­82

“Lord, at a later time, during a later period, how many sons of a good family and daughters of a good family in the region to the north will there be who hear this deep perfection of wisdom and, having heard it, take up, bear in mind, read aloud, master, and properly pay attention to this deep perfection of wisdom and practice it for suchness?” asked Śāriputra.

39.­83

“Śāriputra,” replied the Lord, “at a later time, during a later period, there will be many bodhisattva great beings in the region to the north, but still there will not be many bodhisattva great beings or sons of a good family or daughters of a good family, Śāriputra, who will hear this deep perfection of wisdom and, having heard it, will write out, take up, bear in mind, read aloud, master, and properly pay attention to this deep perfection of wisdom and practice it for suchness. Those bodhisattva great beings and sons of a good family and daughters of a good family, when they hear an exposition of this deep perfection of wisdom, will not tremble, feel frightened, or become terrified. And why? Because those sons of a good family and daughters of a good family will have followed after the tathāgatas, worthy ones, perfect complete buddhas and questioned them and made inquiries. And why? Because those sons of a good family and daughters of a good family will have completed the perfection of wisdom, and similarly, those sons of a good family and daughters of a good family [F.110.b] will have completed the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving; those sons of a good family and daughters of a good family will have completed inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature; those sons of a good family and daughters of a good family will have completed the applications of mindfulness; those sons of a good family and daughters of a good family will have completed the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path; and those sons of a good family and daughters of a good family will have completed the ten tathāgata powers, the fearlessnesses, the detailed and thorough knowledges, and the distinct attributes of a buddha. Śāriputra, those sons of a good family and daughters of a good family are firmly planted on wholesome roots and, taking unsurpassed, perfect, complete awakening as their point of departure, will work for the welfare of many beings.

39.­84

“And why? Śāriputra, it is because I have had conversations that concerned just the knowledge of all aspects with those sons of a good family and daughters of a good family; and those tathāgatas, worthy ones, perfect complete buddhas who were there in times gone by, those lord buddhas have also had conversations that concerned just the knowledge of all aspects with those sons of a good family and daughters of a good family as well, so, even after they have exchanged lives they again behave like this, namely, they take unsurpassed, complete awakening as their point of departure and have those sorts of conversations concerned with just the knowledge of all aspects.

39.­85

“Even Māra and the Māra class of gods cannot split those sons of a good family and daughters of a good family from [F.111.a] unsurpassed, perfect, complete awakening, so what need is there to say more about the others who forsake this deep perfection of wisdom, who admire wrongdoing, and who habitually do wrong not being able to split them?

39.­86

“Śāriputra, when those bodhisattva great beings and sons of a good family and daughters of a good family hear this deep perfection of wisdom, they obtain immense joy from, and feel great delight in, the fact that many beings will be established on wholesome roots that have to do with unsurpassed, perfect, complete awakening.499

39.­87

“Those sons of a good family and daughters of a good family declare to me, face to face, ‘Lord, when we practice the practice of the perfection of wisdom we will establish many hundreds of creatures, many thousands of creatures, many hundreds of thousands of creatures in the wholesome dharmas; that is, taking unsurpassed, perfect, complete awakening as our point of departure, we will establish them in awakening‍—we will teach them, inspire them to take it up, motivate them, and excite them about it, and we prophesy their irreversibility.’ And why? It is because the tathāgatas, worthy ones, perfectly complete buddhas see in their hearts the thought those sons of a good family and daughters of a good family in the Bodhisattva Vehicle have‍—the thought to make that declaration, and rejoice‍—and I too, Śāriputra, have rejoiced, when those bodhisattva great beings are practicing for awakening, in their declaration, ‘We will teach many hundreds of creatures, many thousands of creatures, many hundreds of thousands of creatures unsurpassed, perfect, complete awakening. We will inspire them to take it up, motivate them, and excite them about it. [F.111.b] We will establish them in unsurpassed, perfect, complete awakening.’

39.­88

“Also in the presence of past tathāgatas, worthy ones, perfectly complete buddhas, those sons of a good family and daughters of a good family have declared, ‘When we practice the practice of the perfection of wisdom we will establish many hundreds of creatures, many thousands of creatures, many hundreds of thousands of creatures in unsurpassed, perfect, complete awakening‍—we will teach them, inspire them to take it up, motivate them, and excite them about it, and we prophesy their irreversibility.’ And why? Because the past tathāgatas, worthy ones, perfectly complete buddhas saw in their hearts the intention of those bodhisattva great beings and sons of a good family and daughters of a good family to make that declaration, and rejoiced. And I too, Śāriputra, have rejoiced, when those bodhisattva great beings are practicing for awakening, in their declaration, ‘We will teach many hundreds of creatures, many thousands of creatures, many hundreds of thousands of creatures unsurpassed, perfect, complete awakening‍—we will inspire them to take it up, motivate them, and excite them about it. We will establish them in unsurpassed, perfect, complete awakening.’

39.­89

“Śāriputra, those sons of a good family and daughters of a good family will have a greater admiration for form, sound, smell, taste, feeling, and dharmas, and they will give away greater gifts. Because of giving away greater gifts they will make [F.112.a] an occasion for greater wholesome roots. Because they have made an occasion for greater wholesome roots they will appropriate a greater maturation.500 Because they appropriate a greater maturation, from that maturation they will, for the welfare of just those beings, appropriate a greater maturation; they will give away everything inner and outer to just those beings; and on account of that wholesome root they will reach other buddhafields and come face to face with tathāgatas, worthy ones, perfectly complete buddhas wherever those buddhas are teaching the Dharma. In those buddhafields they will hear just this perfection of wisdom and again inspire many hundreds of creatures, many thousands of creatures, many hundreds of thousands of creatures to take up unsurpassed, perfect, complete awakening‍—they will teach it, motivate them, and excite them about it.”

39.­90

“Lord,” said Śāriputra, “it is amazing that there is thus not any dharma the tathāgata, worthy one, perfectly complete Buddha does not know, there is not any true nature of dharmas and suchness he does not know, there is not any Dharma teaching he does not know, and there is not any behavior of beings he does not know; and that he thus knows as well past bodhisattvas, knows as well past buddhafields; knows as well the śrāvakas of past tathāgatas; knows as well the bodhisattvas of future tathāgatas, knows as well the buddhafields and śrāvakas of future tathāgatas, [F.112.b] knows as well the bodhisattvas of present tathāgatas, knows as well the buddhafields and śrāvakas of present tathāgatas, knows as well the tathāgatas, worthy ones, perfectly complete buddhas dwelling and maintaining themselves in vast world systems in the ten directions, knows as well the bodhisattvas of those tathāgatas, worthy ones, perfectly complete buddhas, and knows as well their buddhafields and their śrāvakas.

39.­91

“Lord, when any bodhisattva great beings strive at these six perfections‍—those who seek and search for these six perfections, those sons of a good family and daughters of a good family who seek and search for these six perfections‍—some of them seek and find these six perfections, and some of them seek and do not find these six perfections.”

39.­92

“It is not so, Śāriputra, it is not so,” said the Lord. “In general, all the sons of a good family and daughters of a good family who do not give up striving find these six perfections. And why? Śāriputra, it is because those sons of a good family and daughters of a good family are striving at these six perfections.”501

39.­93

“Lord, will those sons of a good family or daughters of a good family find these deep sūtras connected with the six perfections?” asked Śāriputra.

39.­94

“Śāriputra,” replied the Lord, “those sons of a good family and daughters of a good family who, without any concern for body and life, strive for the six perfections with a burning desire to practice and with great faith do find them. [F.113.a] And why? Śāriputra, it is because it happens like that for those who mature beings for unsurpassed, perfect, complete awakening‍—who teach it, inspire them to take it up, motivate them, excite them, cause them to enter into it, and establish them in it. Śāriputra, even after those sons of a good family and daughters of a good family have exchanged lives they find these six perfections, they practice these six perfections as they have been expounded, and they persevere without letting up until they have purified the buddhafields, until they have brought beings to maturity, and until they fully awaken to unsurpassed, perfect, complete awakening.”

39.­95

This was the thirty-ninth chapter, “The Northern Region,” of “The Perfection of Wisdom in Eighteen Thousand Lines.” [B32]


40.

Chapter 40: The Work of Māra

40.­1

Then venerable Subhūti inquired of the Lord,502 “Lord, in light of these pronouncements you have made about the good qualities that accrue to those sons of a good family and daughters of a good family who have set out for unsurpassed, perfect, complete awakening, and who are practicing the six perfections, bringing beings to maturity, and taking possession of a buddhafield, what sorts of hindrances can those sons of a good family and daughters of a good family expect to face?”


41.

Chapter 41: Not Complete Because of Māra

41.­1

“Furthermore, Subhūti, when the Dharma listener wants to listen to the perfection of wisdom, to write it out, take it up, clearly articulate it, recite it, and read it out loud, and the Dharma preacher has become too lazy, Subhūti, bodhisattva great beings should know that this too is the work of Māra.

41.­2

“Furthermore, Subhūti, when the Dharma preacher has not become too lazy to write out this deep perfection of wisdom, to take it up, clearly articulate it, and recite it, but the Dharma listener has gone off to some other place, Subhūti, bodhisattva great beings should know that this too is the work of Māra.


42.

Chapter 42: Revealing the World

42.­1

“To illustrate, Subhūti, there might be [F.128.b] five, or ten, or twenty, or thirty, or forty, or fifty, or a hundred, or a thousand, or a hundred thousand sons of a certain woman and all of them would make an effort,510 thinking, ‘What can we do so that our mother who gave birth to us, gave us the bodies we have and gave us life, does not fall sick; what can we do so that our mother is not in danger; what can we do so that our mother lives for a long time; what can we do so that our mother is not physically uncomfortable?’ Serving their mother with the finest service, protecting her with the finest protection, those sons think, ‘She must not face danger to her life or grow physically weak; or be attacked by mosquitos, black flies, or poisonous crawling creatures; or suffer from cold or heat, hunger or thirst.’ Thus, those sons attend on their mother with all the requirements for happiness; thus they serve their mother, thinking, ‘She reveals this world to us.’


43.

Chapter 43: Inconceivable

43.­1

Then as many gods as there were stationed in the great billionfold world system, living in the desire realm, and living in the form realm took sandalwood powders and specifically approached the Lord, went up to him, bowed their heads to the feet of the Lord, and stood to one side. Even while standing to one side those gods living in the desire realm and living in the form realm said [F.136.b] to the Lord, “Lord, this revelation of the perfection of wisdom is deep. Why, Lord, is the perfection of wisdom deep?”


44.

Chapter 44: Made Up

44.­1

Then venerable Subhūti said to the Lord, “Lord, this perfection of wisdom is deep. Lord, this perfection of wisdom has been made available through tremendous work. This perfection of wisdom has been made available through incomparable work, immeasurable work, incalculable work, [F.144.a] work equal to the unequaled.”

44.­2

Venerable Subhūti having said this, the Lord replied to him, “Exactly so, Subhūti, exactly so! Subhūti, this perfection of wisdom has been made available through tremendous work. This perfection of wisdom has been made available through incomparable work, immeasurable work, incalculable work, work equal to the unequaled. And why? Subhūti, it is because the six perfections make up this deep perfection of wisdom. Subhūti, it is because inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature make it up; and the four applications of mindfulness, four right efforts, four legs of miraculous power, five faculties, five powers, seven limbs of awakening, and eightfold noble path make up this deep perfection of wisdom. Subhūti, it is because the Tathāgata’s ten powers make up this deep perfection of wisdom; the four fearlessnesses, four detailed and thorough knowledges, and eighteen distinct attributes of a buddha make it up; and because, Subhūti, the buddha, up to the knowledge of all aspects make up this deep perfection of wisdom.

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45.

Chapter 45: A Boat

45.­1

“To illustrate, Subhūti, you should know that when a boat has broken up on the ocean, unless those people who are standing in it grab hold of a log, or an inflated skin, or a human corpse as a support, Subhūti, they will not reach the shore of the ocean and will die. Subhūti, when a boat has broken up on the ocean, those people who have it in mind to grab hold of a log, or an inflated skin, or a human corpse as a support, Subhūti, they will not die in the ocean; they will happily cross over the ocean and stand on dry land. Similarly, Subhūti, those sons of a good family or daughters of a good family in the Bodhisattva Vehicle endowed with just faith and just joy who do not write out, clearly articulate, recite, or properly pay attention to the sūtras connected with this deep perfection of wisdom, and similarly, connect this with do not write out, clearly articulate, recite, or hold as a support the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, or perfection of giving, and similarly, connect this with each, up to do not write out, clearly articulate, recite, properly pay attention to, or hold as a support the knowledge of all aspects‍—you should know about these people in the Bodhisattva Vehicle who have set forth to the knowledge of all aspects that in the interim they will get into trouble on the path. They [F.150.a] will actualize the śrāvaka level or pratyekabuddha level. Subhūti, those people in the Bodhisattva Vehicle who have faith, have forbearance, have serene confidence, have a surpassing aspiration, have enjoyment, have belief, have renunciation, and have not given up the effort for full awakening to unsurpassed, complete awakening will write out, clearly articulate, recite, and properly pay attention to this perfection of wisdom. Look, Subhūti, those sons of a good family or daughters of a good family with faith, forbearance, serene confidence, a surpassing aspiration, belief, and renunciation, who have not given up the effort for unsurpassed, complete awakening, and those who assist528 the perfection of wisdom, up to assist the knowledge of all aspects will not get into trouble in the interim. They pass beyond the śrāvaka and pratyekabuddha levels and, having brought beings to maturity and purified a buddhafield, fully awaken to unsurpassed, complete awakening.

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46.

Chapter 46: Teaching the Intrinsic Nature of All Dharmas

46.­1

The Lord having said that, venerable Subhūti inquired of him, “Lord, how should bodhisattva great beings beginning the work train in the perfection of wisdom? How should they train in the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving?”

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46.­2

“Subhūti,” replied the Lord, “bodhisattva great beings beginning the work who want to train in the perfection of wisdom, and who want to train in the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving, should attend on spiritual friends who teach the perfection of wisdom. Those who want to train in … up to the perfection of giving should pursue,531 worship,532 and attend on spiritual friends who teach the perfection of giving.

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47.

Chapter 47: Taming Greed

47.­1

Subhūti [F.162.a] then asked, “Lord, what will the attributes, tokens, and signs538 be of those bodhisattva great beings who will believe in this deep perfection of wisdom, and what will be their intrinsic nature?”

47.­2

Venerable Subhūti having thus inquired, the Lord replied to him, “Those bodhisattva great beings who will believe in this deep perfection of wisdom have eliminated greed and are in their intrinsic nature isolated from it; they have also eliminated hatred and confusion and are in their intrinsic nature isolated from them. Subhūti, they are in their intrinsic nature isolated from the token of greed. Subhūti, those bodhisattva great beings are in their intrinsic nature isolated from the tokens of hatred and confusion.

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48.

Chapter 48: A Presentation of the Bodhisattvas’ Training

48.­1

Then the gods living in the desire realm and living in the form realm took up divine sandalwood powders, took up divine blue lotus, red lotus, and white lotus flowers, and specifically strewed them down on the Lord. Having strewed them they approached the Lord, went up to him, bowed their heads to the Lord’s feet, and stood to one side. Even while standing to one side those gods living in the desire realm and living in the form realm said to the Lord, “Lord, the tathāgatas, worthy ones, perfectly complete buddhas have thus taught in this deep perfection of wisdom: ‘Just form is the knowledge of all aspects, and the knowledge of all aspects is form. Just feeling…, perception…, volitional factors…, and consciousness is the knowledge of all aspects, [F.167.a] and the knowledge of all aspects is consciousness. That which is the suchness of form and that which is the suchness of the knowledge of all aspects are a single suchness, not two and not divided. Similarly, connect this with that which is the suchness of  … up to the buddhas, and that which is the suchness of … up to the knowledge of all aspects are a single suchness, not two and not divided.’ Thus, this perfection of wisdom‍—namely, the awakening of the tathāgatas‍—is deep, hard to behold, hard to understand, not something about which you can speculate, not an object of speculative thought, calm, subtle, an object to be known by the brilliantly learned and wise, a counterpoint to all that is ordinary.”

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49.

Chapter 49: Irreversibility

49.­1

The Lord having said this, venerable Subhūti inquired of him, “Lord, what is the attribute, what is the token, and what is the sign of irreversible bodhisattva great beings? How do I know, ‘These bodhisattva great beings are irreversible?’ ”

49.­2

Venerable Subhūti having thus inquired, the Lord said to him, “Subhūti, here what are called the level of ordinary persons, the level of śrāvakas, the level of pratyekabuddhas, the level of bodhisattvas, and the level of tathāgatas‍—all of them are suchness, unchanging, undifferentiated, not two, and not divided. They enter into that suchness just as it is. Thus, they do not differentiate the undifferentiated and thus enter into it. Those who have entered like that, having heard about suchness just as it is, having transcended it, have no doubt at all that they are not each separate from suchness, and are not both different and suchness. They do not say whatever just comes into their minds, their words are meaningful, and they do not talk nonsense. They are not concerned with what others have and have not done; they search for what has been well spoken. Subhūti, you should know that bodhisattva great beings who have those attributes, those tokens, and those signs are irreversible.”

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50.

Chapter 50: Teaching the Signs of Irreversibility

50.­1

“Furthermore, Subhūti, Māra the wicked one comes into the presence of bodhisattva great beings and discourages them, saying, ‘The knowledge of all aspects is like space; it is the nonexistence of an intrinsic nature, and it is empty of its own mark. These dharmas are like space as well; they are the nonexistence of an intrinsic nature, and they are empty of their own marks. In dharmas that are like space with a nonexistent intrinsic nature and empty of their own marks, you cannot apprehend any dharma at all which might fully awaken, through which you might fully awaken, and which will be fully awakened to. All those dharmas are like space with a nonexistent intrinsic nature and empty of their own marks, so this‍—namely, this teaching that you should fully awaken to unsurpassed, perfect, complete awakening‍—will frustrate you. It is meaningless, it is the work of Māra, it is not a teaching of the perfectly complete buddha. Son of a good family, reject those ways of thinking or else they will bring you misfortune and suffering and a descent into error.’


51.

Chapter 51: Skillful Means

51.­1

The Lord having said this, venerable Subhūti said to him, “Lord, bodhisattva great beings irreversible from awakening are endowed with tremendous good qualities. Lord, irreversible bodhisattva great beings are endowed with infinite good qualities. Lord, irreversible bodhisattva great beings are endowed with immeasurable good qualities.”

51.­2

“Exactly so, Subhūti, exactly so!” replied the Lord. “Irreversible bodhisattva great beings are endowed with tremendous good qualities. Subhūti, irreversible bodhisattva great beings are endowed with infinite good qualities. Subhūti, irreversible bodhisattva great beings are endowed with immeasurable good qualities. And why? It is because they have gained a limitless and boundless knowledge not shared in common with śrāvakas or pratyekabuddhas. Standing in that knowledge, irreversible bodhisattva great beings accomplish the detailed and thorough knowledges. Though questioned by the world with its gods, humans, and asuras, their responses with the detailed and thorough knowledges can never be exhausted.”


52.

Chapter 52: Completion of Means

52.­1

Then venerable Śāriputra asked venerable Subhūti, [F.207.a] “Venerable Subhūti, when bodhisattva great beings have become absorbed in the three meditative stabilizations on emptiness, signlessness, and wishlessness in a dream, do they improve on account of the perfection of wisdom?”

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52.­2

Venerable Śāriputra having asked that, venerable Subhūti said to him, “Venerable Śāriputra, if they improve on account of having meditated during the day, they improve in a dream like that as well. And why? Venerable Śāriputra, it is because a dream and the daytime are undifferentiated. Venerable Śāriputra, if bodhisattva great beings who practice meditation on the perfection of wisdom during the daytime have a meditation on the perfection of wisdom, then there is also a meditation on the perfection of wisdom in bodhisattva great beings’ dreams as well.”

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53.

Chapter 53: The Prophecy about Gaṅgadevī

53.­1

Then the sister Gaṅgadevī, who had joined the assembly and was seated in that very retinue, got up from her seat, adjusted her upper robe so it hung down from one shoulder, knelt down with her right knee on the ground, cupped her palms together in a gesture of supplication specifically to the Lord, bowed forward to him, and said to the Lord, “I too, Lord, I too, Sugata, will practice the six perfections well, and just like the tathāgatas, [F.216.b] worthy ones, perfectly complete buddhas will look after such buddhafields as those taught in this perfection of wisdom.”


54.

Chapter 54: Teaching the Cultivation of Skillful Means

54.­1

Then venerable Subhūti inquired of the Lord, “Lord, how do bodhisattva great beings practicing the perfection of wisdom fully master emptiness and how do they become absorbed in the emptiness meditative stabilization? How do they fully master signlessness and how do they become absorbed in the signlessness meditative stabilization? How do they fully master wishlessness and how do they become absorbed in the wishlessness meditative stabilization? How do they master … up to the eightfold noble path? How do they cultivate the eightfold noble path? How do they master the thirty-seven dharmas on the side of awakening? How do they cultivate the thirty-seven dharmas on the side of awakening?”


55.

Chapter 55: Teaching the Stopping of Thought Construction

55.­1

“Furthermore,586 Subhūti, if the śrāvaka level or pratyekabuddha level or the three realms do not retain any attraction for bodhisattva great beings even in dreams, and if they do not entertain the thought that they are of benefit, if they see all dharmas like a dream, see all dharmas like an echo, like a mirage, and like a magical creation and still do not actualize the very limit of reality,587 you should know, Subhūti, that too is a sign that irreversible bodhisattva great beings are irreversible from awakening.


56.

Chapter 56: Equal Training

56.­1

Then Śatakratu, head of the gods, said to the Lord, “Lord, because the perfection of wisdom is extremely isolated this perfection of wisdom is deep, hard to behold, hard to comprehend, not something about which you can speculate, not an object of speculative thought, up to subtle, and an object to be known by the brilliantly learned and wise, so those who hear, take up, bear in mind, read aloud, master, and practice this deep perfection of wisdom for suchness, not giving space to other mind or mental factor dharmas up until they have fully awakened to unsurpassed, perfect, complete awakening, do not have paltry wholesome roots.”

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57.

Chapter 57: Practice

57.­1

Then venerable Subhūti asked the Lord, “Lord, what is the sameness of bodhisattva great beings, the sameness in which bodhisattva great beings have to train?”

57.­2

“Subhūti,” replied the Lord, “inner emptiness … [F.246.a] connect this in the same way with each, up to and the emptiness that is the nonexistence of an intrinsic nature is the sameness of bodhisattva great beings. Form is empty of form. Feeling…, perception…, volitional factors…, and consciousness is empty of consciousness, and similarly, up to also awakening is empty of awakening. Subhūti, that is the sameness of bodhisattva great beings, and stationed in that sameness bodhisattva great beings will fully awaken to unsurpassed, perfect, complete awakening.”


58.

Chapter 58: Exposition of the Absence of Thought Construction

58.­1

Then it occurred to Śatakratu, head of the gods, to think, “Here, since even bodhisattva great beings practicing the perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom, connect this in the same way with each, up to and the eighteen distinct attributes of a buddha surpass all beings, what need is there to say more about when they have fully awakened to unsurpassed, perfect, complete awakening? Since those beings whose thought is going toward the knowledge of all aspects get things easily and stay alive easily, what need is there to say more about those who have produced the thought of unsurpassed, perfect, complete awakening? The beings who will have produced the thought of unsurpassed, perfect, complete awakening are pleasing to me. The beings who produce the thought of unsurpassed, perfect, complete awakening are also pleasing to me.”


59.

Chapter 59: Nonattachment

59.­1

Then venerable Śāriputra said to venerable Subhūti, “Ah! Venerable Subhūti, those bodhisattva great beings who are practicing this perfection of wisdom make a practice of something really worthwhile. Ah! The bodhisattva great beings practicing this perfection of wisdom make a practice of something really worthwhile.”

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59.­2

Venerable Śāriputra having said this, venerable Subhūti said to him, “Ah! Venerable Śāriputra, the bodhisattva great beings practicing this perfection of wisdom make a practice of something that is not worthwhile! And why? Venerable Śāriputra, it is because the perfection of wisdom is not worthwhile, up to the knowledge of all aspects is not worthwhile. And why? Venerable Śāriputra, it is because bodhisattva great beings practicing this perfection of wisdom do not apprehend and do not see even something not worthwhile, so however could they apprehend something really worthwhile? Similarly, connect this with each, up to the knowledge of all aspects is not worthwhile, so however could they apprehend something really worthwhile?”

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60.

Chapter 60: Entrusting

60.­1

Then Śatakratu, head of the gods, asked the Lord, “Speaking like that and teaching like that, am I saying what the Lord has said, teaching the Dharma and perfectly giving expression to the Dharma in its totality?”

60.­2

“Kauśika,” replied the Lord, “speaking like that and teaching like that you are saying what the Lord has said, teaching the Dharma and giving expression to the Dharma in its totality.”

60.­3

Śatakratu said, “Lord, it is amazing how the elder Subhūti is confident in his readiness to speak about it [F.264.b] all with emptiness as the point of departure, is confident in his readiness to speak with signlessness and wishlessness as the point of departure, and is confident in his readiness to speak about the applications of mindfulness, up to awakening with that point of departure.”


61.

Chapter 61: Inexhaustible

61.­1

Then it occurred to venerable Subhūti to think, “Ah! This awakening of the tathāgatas is deep, so without a doubt I am going to have to question the Tathāgata.” Then venerable Subhūti asked the Lord, “Lord, is this perfection of wisdom not exhausted?”623

61.­2

“Subhūti,” he replied, “because space is inexhaustible624 the perfection of wisdom is not exhausted.”

61.­3

“Lord, how are bodhisattva great beings to accomplish the perfection of wisdom?”625 he asked.


62.

Chapter 62: Leaping Above Absorption

62.­1

Then venerable Subhūti asked the Lord, “Lord, how do bodhisattva great beings standing in the perfection of morality incorporate the perfection of giving?”

62.­2

Venerable Subhūti having asked this, the Lord replied to him, “Subhūti, here bodhisattva great beings standing in the perfection of morality do not grasp the śrāvaka level or pratyekabuddha level as absolute on account of any rule, be it a rule to do with body or speech or mind.627 Standing in the perfection of morality they do not kill beings. They do not steal, do not engage in illicit sex because of lust, do not lie, [F.278.b] do not insult, do not engage in backbiting, do not babble nonsense, do not covet, do not bear malice, and do not have a wrong view. Standing in that perfection of morality, whatever the gift they give, be it food to those who are begging for food, something to drink to those who want something to drink, incense to those who want incense,628 transport to those who want transport, clothes to those who want clothes, flower garlands to those who want flower garlands, creams to those who want creams, beds to those who want beds, seats to those who want seats, a lamp to those who want a lamp, prerequisites for those who need the prerequisites,629 up to whatever human requirements are appropriate,630 they make that gift into something shared in common by all beings and dedicate it to unsurpassed, perfect, complete awakening. They make a dedication in such a way that it is not a dedication to the śrāvaka level or the pratyekabuddha level. In that way, Subhūti, the bodhisattva great beings practicing the perfection of morality incorporate the perfection of giving.”


63.

Chapter 63: Many Inquiries About the Two Dharmas

63.­1

Then venerable Subhūti asked the Lord, “Lord, how long a time has it been since bodhisattva great beings with such skillful means set out?”

63.­2

Venerable Subhūti having asked this, the Lord said to him, “Subhūti, it is a countless one hundred million billion eons since the bodhisattva great beings with such skillful means set out.”

63.­3

“Lord, how many lord buddhas have the bodhisattva great beings with such skillful means attended on?”


64.

Chapter 64: Perfectly Displayed

64.­1

The Lord having said this, venerable Subhūti said to him, “Deep, Lord, is the perfection of wisdom. Those who do what is difficult, Lord, are those bodhisattva great beings who have set out for unsurpassed, perfect, complete awakening. They have set out for unsurpassed, perfect, complete awakening for the sake of beings even though a being is not apprehended and the designation of a being is not apprehended.

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65.

Chapter 65: Worshiping, Serving, and Attending on Spiritual Friends as Skillful Means

65.­1

The Lord having said that, venerable Subhūti then asked him, “Lord, you say ‘bodhisattva’s practice’ again and again. Lord, what are the words bodhisattva’s practice for?”

65.­2

“Subhūti, a ‘bodhisattva’s practice’ is a practice practiced for bodhi, therefore it is called a bodhisattva’s practice.”

65.­3

“Lord, where is that practice‍—that bodhisattva great beings’ practice practiced for awakening?” [F.20.b]


66.

Chapter 66: A Demonstration of Skillful Means

66.­1

Then venerable Subhūti inquired of the Lord, “Lord, bodhisattva great beings who do not attend on the lord buddhas, do not plant wholesome roots, and are not looked after by spiritual friends‍—those bodhisattva great beings would not gain the knowledge of all aspects, would they?”

66.­2

“Subhūti,” replied the Lord, “bodhisattva great beings who have not attended on the lord buddhas, have not planted wholesome roots, and have not been looked after by spiritual friends would not gain the knowledge of all aspects. And why? Even bodhisattva great beings who have attended on the lord buddhas, have planted wholesome roots, and have been looked after by spiritual friends will not be able to gain the knowledge of all aspects, never mind bodhisattva great beings who have not attended on the lord buddhas, have not planted wholesome roots, and have not been looked after by spiritual friends. It is impossible that they will gain the knowledge of all aspects. Therefore, Subhūti, bodhisattva great beings [F.24.a] should attend on the lord buddhas, plant wholesome roots, and rely on spiritual friends.”

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67.

Chapter 67: Morality

67.­1

“Furthermore, Subhūti, starting from the production of the first thought, bodhisattva great being practicing the perfection of morality with attention connected with the knowledge of all aspects guard morality. They do not obscure it with a greedy thought, or hate, or confusion, or a bad proclivity, or an obsession, or any unwholesome dharma at all that obstructs awakening‍—namely, with miserliness, immorality, an emotionally upsetting thought, a lazy thought, deficient thought, thought that veers off, an intellectually confused thought, pride, conceit, pride in being superior, egotism, or a śrāvaka or pratyekabuddha thought. And why? Because they understand that all dharmas are empty of their own mark; they see all dharmas as not arisen, not thoroughly established, and as not having come into being; and they enter into the mark that marks all dharmas as dharmas, entering into all dharmas marked as being without the capacity to function and not occasioning anything. Endowed with those skillful means they grow and flourish on wholesome roots. Growing and flourishing [F.25.a] on wholesome roots, they practice the perfection of morality. Practicing the perfection of morality, they bring beings to maturity and purify a buddhafield, but without hoping for a result from morality‍—a result from morality that they would enjoy in saṃsāra. On the contrary, they practice the perfection of morality because they want to look after beings, to avoid hurting beings, and to benefit beings.”


68.

Chapter 68: Growing and Flourishing

68.­1

Similarly, connect this with the perfection of patience, the perfection of perseverance, and the perfection of concentration as well.

68.­2

“Furthermore, Subhūti, starting from the production of the first thought, bodhisattva great beings practicing the perfection of wisdom with attention connected with the knowledge of all aspects cultivate wisdom. They do not obscure it with a greedy thought, up to a śrāvaka or pratyekabuddha thought. And why? Subhūti, it is because they understand all dharmas are empty of their own mark; they see all dharmas as not arisen, as not thoroughly established, and as not having come into being; and they enter into the mark that marks all dharmas as dharmas, entering into all dharmas marked as being without the capacity to function and not occasioning anything. Endowed with those skillful means, they grow and flourish on wholesome roots. Growing and flourishing on wholesome roots, they practice the perfection of wisdom. Practicing the perfection of wisdom, they bring beings to maturity and purify a buddhafield, but without hoping for a result from wisdom‍—a result from wisdom that they would enjoy in saṃsāra. On the contrary, they practice [F.25.b] the perfection of giving in order to protect beings and in order to liberate beings.”


69.

Chapter 69: An Explanation of Meditation on the Path

69.­1

“Furthermore, Subhūti, bodhisattva great beings become absorbed in the first concentration, up to become absorbed in the fourth concentration, become absorbed in the immeasurables, up to and become absorbed in the formless absorptions, but they do not get saddled with their maturation. And why? Because they are endowed with skillful means, those skillful means endowed with which they understand that the concentrations, immeasurables, and formless absorptions are empty of their own mark, up to understand that they do not occasion anything.


70.

Chapter 70: An Explanation of Serial Action, Training, and Practice

70.­1

The Lord having said that, venerable Subhūti asked him, “Lord, if there is not even the patience that arises in a natural order for someone with the perception of an existing thing, how could there be attainment, and how could there be clear realization?

70.­2

“Given that there is not, [F.38.a] is there the patience that arises in a natural order for someone with the perception of a nonexistent thing? Is there the Śuklavipaśyanā level, Gotra level, Aṣṭamaka level, Darśana level, Tanū level, Vītarāga level, Kṛtāvin level, Pratyekabuddha level, Bodhisattva level, and cultivation of the path? And, thanks to the cultivation of the path, are the afflictions connected with śrāvakas and the afflictions connected with pratyekabuddhas eliminated? When obstructed by those afflictions, there is no entry into the secure state of a bodhisattva. Unless they have entered into the secure state of a bodhisattva, there is no gaining the knowledge of all aspects, and if they have not gained the knowledge of all aspects, there is no elimination of all residual impressions, connections, and afflictions.


71.

Chapter 71: The True Nature of Dharmas That Cannot Be Apprehended

71.­1

The Lord having said that, venerable Subhūti asked him, “Lord, if all phenomena are the nonexistence of an intrinsic nature, Lord, what reality do bodhisattva great beings who have set out for unsurpassed, perfect, complete awakening for the welfare of beings see?”

71.­2

“Subhūti,” replied the Lord, “just as all phenomena are the nonexistence of an intrinsic nature, in exactly the same way bodhisattva great beings set out for unsurpassed, perfect, complete awakening. And why? Subhūti, an apprehended object is severely limiting. Someone who perceives an apprehended object has no attainment, has no clear realization, and has no unsurpassed, perfect, complete awakening.”


72.

Chapter 72: Teaching the Absence of Marks

72.­1

Then venerable Subhūti inquired of the Lord,709 “Lord, given that dharmas are without causal signs, without effort, unadulterated, and empty of their own mark, how is it that bodhisattvas complete the cultivation of the six perfections‍—the perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom? How are these dharmas without outflows labeled as different? How is there a variation between them? How is the perfection of giving included within the perfection of wisdom, and how are the perfection of morality, perfection of patience, perfection of perseverance, and perfection of concentration included within the perfection of wisdom? Lord, how can such unmarked dharmas, dharmas that have but one mark‍—no mark‍—be different?”


73.

Chapter 73: Exposition of the Major Marks and Minor Signs and the Completion of Letters

73.­1

The Lord having said that, venerable Subhūti then inquired of him, “Lord, how, when all dharmas are like a dream, have no basis, are the nonexistence of an intrinsic nature, and are empty of their own marks, can you present these as wholesome and these as unwholesome, these as ordinary and these as extraordinary, these as with outflows and these as without outflows, these as compounded and these as uncompounded, as well as these for making manifest the result of stream enterer, these for making manifest the result of once-returner, these for making manifest the result of non-returner, these for making manifest the state of a worthy one, these for making manifest a pratyekabuddha’s awakening, and these for making manifest unsurpassed, perfect, complete awakening? And similarly, up to how, when all dharmas are like an echo, like an apparition, like an illusion, like a mirage, and like [F.65.a] a magical creation; are nonexistent things; are the nonexistence of an intrinsic nature; and are empty of their own marks, can you present these for making manifest unsurpassed, perfect, complete awakening?”

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74.

Chapter 74: Exposition of the Sameness of Dharmas

74.­1

Then venerable Subhūti asked the Lord, “Lord, how have bodhisattva great beings realized well what marks dharmas as dharmas?”

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74.­2

“Subhūti, to illustrate, a magical creation has nothing to do with greed, hatred, and confusion; it has nothing to do with form, up to it has nothing to do with consciousness; and similarly, it has nothing to do with inner and outer dharmas, has nothing to do with bad proclivities and obsessions, has nothing to do with dharmas with outflows and without outflows, and has nothing to do with ordinary and extraordinary dharmas, those shared in common and not shared in common, or those that are compounded and uncompounded; and it has nothing to do with the path and has nothing to do with the results. To have realized well what marks the dharmas as being dharmas is like that.”


75.

Chapter 75: Exposition of Noncomplication

75.­1

Then venerable Subhūti [F.98.a] asked the Lord, “Lord, if a being is absolutely not apprehended and even the designation of a being does not exist, for whose sake do bodhisattva great beings practice the perfection of wisdom?”

75.­2

Venerable Subhūti having asked this, the Lord said to him, “Subhūti, having taken the very limit of reality as the measure,820 bodhisattva great beings practice the perfection of wisdom. Subhūti, if the very limit of reality were to be one thing and the limit of beings another, bodhisattva great beings would not practice the perfection of wisdom. But, Subhūti, the very limit of reality is not one thing and the limit of beings another, therefore bodhisattva great beings practice the perfection of wisdom for the sake of beings. Subhūti, by not complicating the very limit of reality, bodhisattva great beings practicing the perfection of wisdom establish beings at the very limit of reality.”

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76.

Chapter 76: The Armor for Bringing Beings to Maturity

76.­1

Then venerable Subhūti inquired of the Lord, “Lord, if bodhisattva great beings practicing the six perfections, the thirty-seven dharmas on the side of awakening, the ten tathāgata powers, the four fearlessnesses, the four detailed and thorough knowledges, and the eighteen distinct attributes of a buddha still do not, having completed the fourteen emptinesses and the awakening path, have the good fortune to fully awaken to unsurpassed, perfect, complete awakening, well then, Lord, how will bodhisattva great beings fully awaken to unsurpassed, perfect, complete awakening?” [F.110.b]


77.

Chapter 77: Teaching the Purification of a Buddhafield

77.­1

Then it occurred to venerable Subhūti to think, “What is the path of bodhisattva great beings standing on which bodhisattva great beings have to be armed with such armor?”

77.­2

Then the Lord, understanding in his mind the thoughts occurring to Subhūti, said to Subhūti, “Subhūti, the six perfections are the path of the bodhisattva great beings; the thirty-seven dharmas on the side of awakening are the path of the bodhisattva great beings; and the fourteen emptinesses, nine serial absorptions, eight deliverances, ten tathāgata powers, and eighteen distinct attributes of a buddha are the path of the bodhisattva great beings. Furthermore, Subhūti, all dharmas are the path of the bodhisattva great beings.


78.

Chapter 78: Teaching the Skillful Means for the Purification of a Buddhafield

78.­1

Then venerable Subhūti asked the Lord, “Lord, are bodhisattva great beings ‘destined’ or rather ‘not necessarily destined’?”

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78.­2

“Subhūti,” replied the Lord, “bodhisattva great beings are destined, not not necessarily destined.”

78.­3

“Lord, which group, the śrāvaka group or the pratyekabuddha group, are they destined to be in?”

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78.­4

“Subhūti, bodhisattva great beings are not necessarily destined to be in the śrāvaka group or in the pratyekabuddha group; they are destined to be in the buddha group.”


79.

Chapter 79: Teaching the Nonexistence of an Intrinsic Nature

79.­1

Then venerable Subhūti asked the Lord, “Lord, if those dharmas are the bodhisattva dharmas, well then, Lord, what are the buddhadharmas?”

79.­2

The Lord replied, “Again, Subhūti, in regard to what you have asked‍—‘If those dharmas are the bodhisattva dharmas what, then, are the buddhadharmas?’‍—Subhūti, just those bodhisattva dharmas are the buddhadharmas as well. When bodhisattva great beings have completely awakened to those dharmas in all aspects and have reached the knowledge of all aspects, they eliminate all the residual impression connections. They will fully awaken to those, but tathāgatas, worthy ones, perfectly complete buddhas have fully awakened to all dharmas through the wisdom of the unique single instant. That, Subhūti, is the difference between bodhisattva great beings and the tathāgatas, worthy ones, perfectly complete buddhas.


80.

Chapter 80: Teaching That There is No Defilement or Purification

80.­1

Then venerable Subhūti inquired of the Lord,839 “Lord, if all dharmas are the nonexistence of an intrinsic nature, if they have not been made by buddhas, have not been made by pratyekabuddhas, have not been made by worthy ones, have not been made by non-returners, have not been made by once-returners, have not been made by stream enterers, and have not been made by those bodhisattva great beings who are practicing for this awakening, well then, Lord, why in these dharmas is there a distinction made between them, or a presentation of them thus: ‘These are beings in hell, these in the animal world, these in the world of Yama, these are gods, these are humans; because of this karma they are in hell, because of this in the animal world, because of this in the world of Yama, because of this they are gods, because of this humans, because of this Brahmakāyika, up to Naiva­saṃjñā­nāsaṃjñāyatana gods; because of this karma they are stream enterers, up to because of this karma they are pratyekabuddhas, because of this karma they are bodhisattvas, and because of this karma they are tathāgatas, worthy ones, perfectly complete buddhas’? [F.139.b] Lord, in a dharma that is not real there is no action such that, on account of such an action, they would go to hell, or to the animal world, or to the world of Yama, or take birth as a god or human, up to a Naiva­saṃjñā­nāsaṃjñāyatana god; or reach the result of stream enterer, or reach the result of once-returner, or the result of non-returner, or the state of a worthy one, or a pratyekabuddha’s awakening; or be a bodhisattva, or practice the awakening path, or reach the knowledge of all aspects, or, having reached that, cause beings to be liberated from saṃsāra.”


81.

Chapter 81: Yogic Practice of the Ultimate

81.­1

Then venerable Subhūti inquired of the Lord, “Lord, for someone who sees reality, defilement does not happen and purification does not happen, and even for someone who does not see reality, defilement does not happen and purification does not happen. This is because, Lord, all dharmas are the nonexistence of an intrinsic nature. So, there is no defilement and there is no purification for something that does not exist, and there is no defilement and there is no purification even for something that does exist. Lord, if there is no defilement and there is no purification even for something that exists in itself, [F.143.b] and if there is no defilement and there is no purification even for something that is the nonexistence of an intrinsic nature, well then, what is that purification the Lord has been speaking about?”


82.

Chapter 82: The Unchanging True Nature of Dharmas

82.­1

Then venerable Subhūti asked the Lord, “Lord, if the sameness of all dharmas is empty of a basic nature, then no dharma does anything, so how, while dharmas are not doing anything and are not anything at all, do bodhisattva great beings practicing the perfection of wisdom not move from the ultimate but still work for the welfare of beings by way of giving gifts, kind words, beneficial actions, and consistency between words and deeds?”


83.

Chapter 83: Categorization of a Bodhisattva’s Training

83.­1

Then the bodhisattva great being Maitreya851 asked the Lord, “Lord, how do bodhisattva great beings practicing the perfection of wisdom who want to train in a bodhisattva’s training [F.152.b] train in form, and how do they train in feeling, perception, volitional factors, and consciousness; how do they train in the eye sense field, ear sense field, nose sense field, tongue sense field, body sense field, and thinking mind sense field; how do they train in the form sense field, sound sense field, smell sense field, taste sense field, feeling sense field, and dharma sense field; how do they train in the eye constituent, form constituent, and eye consciousness constituent, ear constituent, sound constituent, and ear consciousness constituent, nose constituent, smell constituent, and nose consciousness constituent, tongue constituent, taste constituent, and tongue consciousness constituent, body constituent, feeling constituent, and body consciousness constituent, and thinking mind constituent, dharma constituent, and thinking-mind consciousness constituent; how do they train in the eye contact sense field, and the ear, nose, tongue, body, and thinking-mind contact sense field; how do they train in ignorance, and how do they train in volitional factors, consciousness, name and form, the six sense fields, contact, feeling, craving, appropriation, existence, birth, and old age and death; how do they train in the truth of suffering, and how do they train in the truth of origination, truth of cessation, and truth of the path; how do they train in dharmas that have form, and how do they train in those that are formless, show themselves and do not show themselves, and are obstructed and not obstructed, compounded and uncompounded, with outflows and without outflows, a basic immorality and not a basic immorality, to be resorted to [F.153.a] and not resorted to, vile and sublime, inner and outer, seen, heard, thought about, and known, past, present, and future, wholesome, unwholesome, and neutral, connected with the desire realm, connected with the form realm, connected with the formless realm, and not connected, in the dharmas of those in training and of those for whom there is no more training, in the dharmas of greed, rage, conceit, ignorance, view, and doubt; how do they train in miserliness and giving, immorality and morality, malice and patience, laziness and perseverance, distraction and concentration, and intellectual confusion and wisdom; how do they train in conceptualization and emptiness, a causal sign and signlessness, an improper wish and wishlessness, unpleasant dharmas, impermanence, suffering, and selflessness; and how do they train in affliction and the elimination of affliction, defilement and purification, saṃsāra and nirvāṇa, awakening and the buddhadharmas?”

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84.

Chapter 84: Collection

84.­1

Furthermore, the Lord, yet again teaching this perfection of wisdom in order to cause a great joy in those four retinues, at that time spoke these verses:869

84.­2
With the finest liking, respect, and serene confidence
That clear away obscuring afflictions and pass beyond stains,870
Listen to this perfection of wisdom of the brave,
Practiced by heroes who have set out for the sake of the world.871
84.­3
All the rivers flowing here in Jambudvīpa,
Which make medicinal plants and forests with flowers and fruit grow,
Have their source in the powerful nāga who rules in Lake Anavatapta,
And are all that Nāga-Lord’s glorious power.872 [F.163.b]

85.

Chapter 85: Sadāprarudita

85.­1

Then the Lord, having spoken these verses, [F.181.b] said to venerable Subhūti, “Subhūti, any son of a good family or daughter of a good family who wants to search for the perfection of wisdom, that son of a good family or daughter of a good family should search for the perfection of wisdom as it was sought for by the bodhisattva great being Sadāprarudita, who is now practicing celibacy in the presence of the tathāgata, worthy one, perfectly complete buddha Bhīṣma­garjita­nirghoṣa­svara.”


86.

Chapter 86: Dharmodgata

86.­1

“Having said this, the bodhisattva great being Dharmodgata said to the bodhisattva great being Sadāprarudita, ‘Son of a good family, tathāgatas have not come from anywhere and have not gone anywhere. They do not move from suchness. The Tathāgata is suchness.

86.­2

“ ‘Son of a good family, there is no coming or going in what is not produced. The Tathāgata is not produced.

“ ‘Son of a good family, there is no coming or going in the very limit of reality. The Tathāgata is the very limit of reality.


87.

Chapter 87: Entrusting

87.­1

“Subhūti, the moment the bodhisattva great being Sadāprarudita came into possession of those six million meditative stabilization gateways, he beheld, in world systems as many as there are sand particles in the Gaṅgā River in the eastern direction, southern direction, western direction, and northern direction, in the intermediate directions, and in the directions below and above, the lord buddhas surrounded by a community of monks and at the head of an assembly of bodhisattvas, as many as there are sand particles in the Gaṅgā River, teaching the perfection of wisdom in just such ways as these, with just these names, and in just these words, just as I, Subhūti, the Dharma teacher in this great billionfold world system, am now teaching the perfection of wisdom surrounded by a community of monks and at the head of an assembly of bodhisattvas in just such ways as these, with just these names, and in just these words. He became endowed with inconceivably great learning and an ocean-like erudition; he was never separated from the buddhas wherever he was born; in all his lives he took birth in places where he would come face to face with the lord buddhas; and he was not separated from the lord buddhas even in dreams. He avoided the places that preclude a perfect human birth and accomplished a perfect human birth.1126


c.

Colophon

c.­1

The Noble Perfection of Wisdom in Eighteen Thousand Lines is completed. It has been translated, proofed, and prepared for publication by the Indian preceptors Jinamitra, Surendrabodhi, Yeshé Dé, and so on.1131


ab.

Abbreviations

AAV Āryavimuktisena (’phags pa rnam grol sde). ’phags pa shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan gyi tshig le’ur byas pa’i rnam par ’grel pa (Ārya­pañca­viṃśati­sāhasrikā­prajñā-pāramitopadeśa­śāstrābhisamayālaṃkāra­kārikā­vārttika).
AAVN Āryavimuktisena. Abhisamayālamkāra­vrtti (mistakenly titled Abhisamayālaṅkāra­vyākhyā). Nepal German Manuscript Preservation Project A 37/9, National Archives Kathmandu Accession Number 5/55. The numbers follow the page numbering of Sparham’s undated, unpublished transliteration of the part of the manuscript not included in Pensa 1967.
Abhisamayālaṃkāra shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan zhes bya ba tshig le’ur byas pa (Abhisamayālaṃkāra-nāma-prajñā­pāramitopadeśa­śāstra­kārikā) [The Ornament for the Clear Realizations]. Numbering of the verses as in the Unrai Wogihara edition: Abhisamayālaṃkārālokā Prajñā­pāramitā Vyākhyā: The Work of Haribhadra.
Amano Amano, Koei H. Abhisamayālaṃkāra-kārikā-śāstra-vivṛti.
Aṣṭa Aṣṭa­sāhasrikā­prajñā­pāramitā. Page numbers are Wogihara (1973) that includes the edition of Mitra (1888).
Buddhaśrī shes rab kyi pha rol tu phyin pa sdud pa’i tshig su byas pa’i dka’ ’grel (Prajñā­pāramitā­saṃcaya­gāthā­pañjikā).
Bṭ1 Anonymous/Daṃṣṭrāsena. shes rab kyi pha rol tu phyin pa ’bum gyi rgya cher ’grel (Śata­sāhasrikā­prajñā­pāramitā­bṛhaṭ­ṭīkā) [Bṛhaṭ­ṭīkā].
Bṭ3 Vasubandhu/Daṃṣṭrāsena. ’phags pa shes rab kyi pha rol tu phyin pa ’bum dang / nyi khri lnga sgong pa dang / khri brgyad stong pa rgya cher bshad pa (Ārya­śatasāhasrikā­pañca­viṃśati­sāhasrikāṣṭā­daśa-sāhasrikā­prajñā­pāramitā­bṭhaṭ­ṭīkā) [Bṛhaṭṭīkā]. English translation in Sparham 2022.
C Choné (co ne) Kangyur and Tengyur.
D Degé (sde dge) Kangyur and Tengyur.
Edg Buddhist Hybrid Sanskrit Dictionary.
Eight Thousand Conze, Edward. The Perfection of Wisdom in Eight Thousand Lines & Its Verse Summary.
GRETIL Göttingen Register of Electronic Texts in Indian Languages.
Ghoṣa Ghoṣa, Pratāpachandra, ed. Śata­sāhasrikā Prajñā­pāramitā.
Gilgit Gilgit Buddhist Manuscripts.
GilgitC Edward Conze, ed. and trans. The Gilgit Manuscript of the Aṣṭādaśasāhasrikāprajñāpāramitā: Chapters 55 to 70 Corresponding to the 5th Abhisamaya.
Gyurme (khri pa) Gyurme Dorje. The Transcendent Perfection of Wisdom in Ten Thousand Lines.
H Lhasa (zhol) Kangyur and Tengyur.
K Peking (Kangxi) Kangyur and Tengyur.
LC Lokesh Candra. Tibetan Sanskrit Dictionary.
LSPW Conze, Edward. The Large Sutra on Perfection Wisdom (Conze 1984).
MDPL Conze, Edward. Materials for a Dictionary of the Prajñāpāramitā Literature.
MQ Conze, Edward and Shotaro Iida. “Maitreya’s Questions” in the Prajñāpāramitā.
MW Monier-Williams, M. A. A Sanskrit–English dictionary etymologically and philologically arranged with special reference to cognate Indo-European languages.
Mppś Lamotte, Étienne. Le Traité de la Grande Vertu de Sagesse de Nāgārjuna (Mahā­prajñā-pāramitā-śāstra).
Mppś English Gelongma Karma Migme Chodron. The Treatise on the Great Virtue of Wisdom of Nāgārjuna.
Mvy Mahāvyutpatti (bye brag tu rtogs par byed pa chen po).
N Narthang (snar thang) Kangyur and Tengyur.
NAK National Archives Kathmandu.
NGMPP Nepal German Manuscript Preservation Project.
PSP Pañca­viṃśati­sāhasrikā Prajñā­pāramitā.
RecA Skt and Tib editions of Recension A in Yuyama 1976.
RecAs Sanskrit Recension A in Yuyama 1976.
RecAt Tibetan Recension A in Yuyama 1976.
S Stok Palace (stog pho brang bris ma) Kangyur.
Skt Sanskrit.
Subodhinī Attributed to Haribhadra. bcom ldan ’das yon tan rin po che sdud pa’i tshig su byas pa’i dka’ ’grel shes bya ba (Bhagavadratna­guṇa­saṃcaya­gāthā-pañjikānāma) [“Easy Pañjikā”].
Thempangma bka’ ’gyur rgyal rtse’i them spang ma.
Tib Tibetan.
Toh Tōhoku Imperial University A Complete Catalogue of the Tibetan Buddhist Canons (bkaḥ-ḥgyur and bstan-ḥgyur).
Wogihara Unrai Wogihara. Abhisamayālaṃkārālokā Prajñā­pāramitā Vyākhyā: The Work of Haribhadra.
Z Zacchetti, Stefano. In Praise of the Light.
brgyad stong pa shes rab kyi pha rol tu phyin pa brgyad stong pa (Aṣṭa­sāhasrikā­prajñā­pāramitā) [Eight Thousand].
khri brgyad stong pa shes rab kyi pha rol tu phyin pa khri brgyad stong pa (Aṣṭā­daśa­sāhasrikā­prajñā­pāramitā) [The Perfection of Wisdom in Eighteen Thousand Lines].
khri pa shes rab kyi pha rol tu phyin pa khri pa (Daśa­sāhasrikā­prajñā­pāramitā) [The Perfection of Wisdom in Ten Thousand Lines, Toh 11].
le’u brgyad ma shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañca­viṃśati­sāhasrikā­prajñā­pāramitā) [Haribhadra’s “Eight Chapters”]. Citations are from the 1976–79 Karmapae chodhey gyalwae sungrab partun khang edition, first the Tib vol. letter, followed by the folio and line number.
nyi khri shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañca­viṃśati­sāhasrikā­prajñā­pāramitā) [The Perfection of Wisdom in Twenty-Five Thousand Lines].
rgyan snang Haribhadra. shes rab kyi pha rol tu phyin pa brgyad stong pa’i bshad pa mngon par rtogs pa’i rgyan gyi snang ba (Aṣṭa­sāhasrikā­prajñā­pāramitā-vyākhyānābhisamayālaṃkārālokā) [Illumination of the Abhisamayālaṃkāra].
ŚsPK Śata­sāhasrikā­prajña­paramitā.
ŚsPN3 Śata­sāhasrikā­prajña­paramitā NGMPP A 115/3, NAK Accession Number 3/632. Numbering of the scanned pages.
ŚsPN4 Śata­sāhasrikā­prajña­paramitā NGMPP B 91/3, NAK Accession Number 3/633. Numbering of the scanned pages.
ŚsPN4/2 Śata­sāhasrikā­prajña­paramitā NGMPP B 91/3, NAK Accession Number 3/633 (part two). Numbering of the scanned pages.
’bum shes rab kyi pha rol tu phyin pa stong phrag brgya pa (Śata­sāhasrikā­prajñā­pāramitā) [The Perfection of Wisdom in One Hundred Thousand Lines]. Citations are from the 1976–79 Karmapae chodhey gyalwae sungrab partun khang edition, first the Tib letter in italics of the vol., followed by the folio and line number.

n.

Notes

n.­1
Padmakara Translation Group, trans., The Transcendent Perfection of Wisdom in Ten Thousand Lines (Daśa­sāhasrikā­prajñā­pāramitā, Toh 11), 2018. Hereafter, referred to as khri pa.
n.­2
Zacchetti 2005: 17, 23 n. 76.
n.­3
Gareth Sparham, trans., The Perfection of Wisdom in One Hundred Thousand Lines (Śata­sāhasrikā­prajñā­pāramitā, Toh 8), 2024. Hereafter, referred to as ’bum.
n.­4
Padmakara Translation Group, trans., The Perfection of Wisdom in Twenty-five Thousand Lines (Pañca­viṃśati­sāhasrikā­prajñā­pāramitā, Toh 9), 2023. Hereafter, referred to as nyi khri.
n.­5
Zacchetti 2005: 40, n. 167; Lee undated: 1.
n.­6
Nañjio 1883: 2–3.
n.­7
Nañjio 1883: 3, (c).
n.­8
Gareth Sparham, trans., The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines (Toh 3808), 2022. Hereafter, referred to as Bṭ3.
n.­17
Here and below “numbering” renders mātra (from the root mā, “to measure”). D tsam means “just” (in a limiting sense).
n.­18
“Perfect” is the MDPL rendering of paramapārami (dam pa’i pha rol tu son pa). Seton (Appendix I, 36) says Ratnākaraśānti dissolves the compound more fully to mean “because they have gone and are in a state that has gone to the limit of mental mastery.”
n.­19
H: rin chen snying po.
n.­47
All the Tib versions of the sūtra have all four possibilities, and none of the Skt versions do.
n.­48
This is a truncation of the longer list, taking out “is empty of the intrinsic nature of form, but is not empty because of emptiness” for each of the intervening aggregates.
n.­49
Ghoṣa 119 asthānam (“not standing”), which is better, as below.
n.­50
Q brtags pa; D gdags pa (“labels”).
n.­134
“Comprehend” (khong du chud, parijñā) is knowledge paired with “elimination” (spang ba, prahā) that follows just below.
n.­169
To “practice form” means to engage in the practice set forth in the fundamental Buddhist scriptures wherein the practitioner, keeping him- or herself in mind as the objective support, goes through each of the dharmas, starting with the form aggregate comprised of a form, eyes, and eye consciousness and so on.
n.­204
This renders K. D and Thempangma 147b3 have byang chub sems dpa’ sems dpa’ “you say ‘bodhisattva, sattva.’ ” We have rendered padārtha, gzhi’i don “basis in reality”; ’bum 8.­1 (ga 28a4), nyi khri 8.­2 (ka 178b7) tshig ’di’i don (“meaning of this word”); le’u brgyad ma ga 176a1 tshig gi don (“meaning of the term”). Earlier (6.­4) has byang chub sems dpa’ zhes bgyi ba de chos gang gi tshig bla dags = dharmasya adhivacanam (“the name of the dharma”); here PSP 1-2:17 has kaḥ padārthaḥ; Ghoṣa 1192, Gilgit 307.6 ko ’sya padārthaḥ; LSPW renders padārtha by “meaning of the word,” “real,” and “track.” Wogihara 75 kaḥ padārtha; brgyad stong pa 10b3 gzhi’i don gang.
n.­251
Below (17.­1) the question is repeated with ji ltar, in place of ji tsam na: “How have bodhisattva great beings come to set out in the Great Vehicle?” Gilgit 332.13–14 kiyatā bhagavan bodhisattvo mahā­sattvo mahāyāne prasthito veditavāḥ; Ghoṣa 1405 kiyanto bhagavan bodhisattvo mahā­sattvo mahāyāna­saṃprasthitā veditavāḥ; nyi khri ka 220a4 and le’u brgyad ma ga 213b4 ji tsam gyis na; PSP 1-2:58 and below 1-2:87–88 kathaṃ bhagavan bodhisattvo mahāsattvo mahāyana­saṃprasthito veditavyaḥ. Jäschke records but questions ji tsam=ji snyad from J. Schmidt’s Tibetish-Deutsches Wörterbuch.
n.­252
Here “where” renders gang la; below, when the question is repeated (18.­1), gang nas “from where” (kutaḥ) (the response is, “from the three realms”). Again, the yang dag par zhugs here is nges par ’byung bar ’gyur below.
n.­253
A bodhisattva is a Great Vehicle that carries many people, in the sense that a bodhisattva supports or is responsible for their welfare, as in the colloquial “she has been carrying them all since they became unemployed.”
n.­305
Emend kyis to kyi sa (yā dharmāṇāṃ bhūmis).
n.­306
“Purification” (yongs su sbyong ba, parikarma); alternatively, “groundwork”; LSPW “preparation.” In the Tib translation of the Daśabhūmikā (sa bcu pa) pariśodhana is rendered systematically as yongs su sbyong ba.
n.­324
This renders gang nas; earlier (15.­1) gang la (“where”).
n.­325
Ghoṣa 1474, Gilgit 362.5. PSP 1-2:103 adds dharmadhātoḥ (“from the dharma-constituent”).
n.­332
The idea in this section of the sūtra, as we understand it, derives from i/yā as “going,” in the sense of a dynamic state of being, like persons who find themselves going through time. The emptiness of that is a niryāna, “no going,” and that is the Mahāyāna “great going.” We have retained the basic English translations of niryāṇa as “going forth” and mahāyāna as “Great Vehicle.” They are not intended to convey all the aspects of the Skt words, but, as with the Tib translations, are lexical markers for them.
n.­333
“Space” (ākāśa) “has room” (avakāśa).
n.­346
Ghoṣa, Gilgit adhyeṣita; PSP adhīṣṭa.
n.­360
“Awakening” renders bodhi; “state of being” renders sattva.
n.­376
The plural of the heads of each of the orders of gods is intended.
n.­377
LSPW renders purataḥ (“in comparison to”).
n.­400
The sense is “gods with Indra as their leader,” but we have retained the plural because the multiplication of worlds is a recurring motif. LSPW 431 “the gods around Indra” and so on.
n.­402
D ming; N, H rus; Gilgit janetri [=janayitrī]; PSP jananī; le’u brgyad ma nga 43b7 ma ma; ’bumca 239a3 skye ba; nyi khri, kha 58a4 skyid pa. Probably the sense intended in this list of ten benefits is that the bodhisattva is born of the solar race (kula) into the famous Śākya clan, and born in the royal family there (janman). However, ma ma (janayitrī) brings to mind a good patrilineage (N and H have cho rigs), matrilineage, and a special aunt as wet nurse.
n.­425
bsngags pa yongs su brjod par mdzad (nāmadheyaṃ parikīrtaya), rendered ming yongs su brjod par mdzad below. We have translated them differently because the Tib here renders them separately.
n.­452
’bum 25.­1 (cha 178a5), nyi khri 25.­1 (kha 161b6) shul gol ba (“wrong road”); so too le’u brgyad ma nga 127a6 lam log pa. Alternatively, the metaphor may be of a track through the forest that is not clearly marked.
n.­453
PSP 2-3:143 tri­parivarta­dvā­daśākāra­dharma­cakra­pravartayitrī; ’bum 25.­1 (cha 178b2) and nyi khri 25.­1 (kha 162a3): rnam pa bcu gnyis rgyud gsum du ’khor ba’i chos kyi ’khor lo (“that turns three times and has twelve aspects”) is a better translation.
n.­458
Haribhadra (Wogihara 391, Sparham 2006–11 vol. 2, 272) glosses the clearer version of this in the Aṣṭa: “They follow doctrine, understand meaning, and instruct others by means of both of those methods.”
n.­479
The ultimate practice, beyond ordinary convention or thought construction; alternatively, “practice so it is exactly as” a bodhisattva has heard, without any distortion.
n.­480
LSPW “is brought about as something that has come forth.”
n.­481
Here “stand in X” means, from a negative perspective, to keep on entertaining the idea of X as real, and from a positive perspective to have their feet solidly on the ground of reality. Even the second is ultimately negated.
n.­482
So too ’bum nya 353a5–6, nyi khri kha 225a4 gzugs la m(y)i gnas te / gang gi tshe gzugs la mi gnas pa de’i tshe / gzugs la brtson par byed pa yin no; le’u brgyad ma nga 177b4 gzugs la mi gnas te / gang gi tshe gzugs la mi gnas pa de’i tshe gzugs la rnal ’byor du byed pa yin no; but PSP 4:11 yadā rūpe na tiṣṭhati tadā rūpe na yogam āpadyate (“does not practice the yoga of form”); LSPW 301–2, “does not stand in form, etc. and in consequence makes no endeavour about form.”
n.­483
’bum nya 361a5 myi sbyor myi ’byed, “If they do not ‘apply themselves, detach themselves’ ”; alternatively, “If they do not ‘conjoin and disjoin’ (yuj, viyuj) they practice the yoga (yogam āpad).”
n.­484
This reading zhes bya ba de ltar yang mi spyod na, “If they also do not practice with such an idea,” is not found in other versions. It is repeated below (39.­19): “if they do not practice with the idea ‘that state of being hard to fathom of form…’ ” (without de ltar), but is absent from “immeasurability” (39.­20). It is likely a corruption in the text, but we have translated the text as it has been received. Here nyi khri 30.­14 says simply, and more coherently, “It is because the depth of form is not form” and so on, up to “the depth of the knowledge of all aspects is not the knowledge of all aspects.” It does the same with “hard to fathom” (nyi khri 30.­15) and “immeasurable” (nyi khri 30.­17); ’bum nya 386a7 to ta 4b1 is the same as nyi khri, but longer.
n.­485
This renders de tsam du literally; tanmātram (“in that measure”), LSPW 302–3 “so.”
n.­486
N log par ltung bar ’gro ba’i las gsogs pa in place of D log par ltung bar ’gro ba lags par ’gyur te; PSP 4:15 vinipāta­gāmikarmopacinuyāt.
n.­487
Bodhisattvas travel from buddhafield to buddhafield to worship the buddhas and listen to their teaching.
n.­488
This agrees with LSPW 303–4, which takes the yāvad (PSP 4:16) as the list of dharmas up to going into the site of awakening. Alternative yāvad could mean they keep on cultivating the six perfections right up until they go into the site of awakening.
n.­489
The translation of PSP 4:16 prativibuddhaḥ (Edg “reawaken”) at ’bum ta 5b5, nyi khri 30.­26 (kha 232a7), and le’u brgyad nga 182a6 by gnyid kyis ma log pa zhig (“who have not fallen asleep”) is better. ’bum, nyi khri, PSP 4:16, LSPW 303–4, and le’u brgyad ma nga 182b1 do not have sems pa (“intend”). They simply contrast the sets of perfections done while asleep and awake and say it goes without saying that those doing the latter are approaching awakening if the former seem to be.
n.­490
Alternatively, de bzhin nyid du, tathatvāya as earlier (39.­1): “practice it for suchness.”
n.­491
There is a change from singular to plural here in the Skt and Tib (not in this English translation) that is abrupt and not found at PSP 4:19, le’u brgyad ma nga 184a4, ’bum ta 7b7–8a1, or nyi khri 30.­30.
n.­492
Read las (as in the earlier similar statement at 39.­1 and in Subhūti’s statement that follows) in place of la.
n.­493
The inconsistency here is perhaps the mistake of a copyist or block cutter.
n.­494
One meaning of vartani (bar ta ni) is “east.” The translators transliterate the Skt, unlike south (lho) and north (byang) that are translated into Tib.
n.­495
Alternatively, nges par ’byung (niryā) may mean “escape.”
n.­496
Emend de dag ni to de dag na? PSP 4:29 tatra śāri­putra iyaṃ gambhīrā prajñā­pāramitā buddha­kṛtyaṃ kariṣyati: “This deep perfection of wisdom does the work of the buddha.”
n.­497
There are a number of ways to explain “last of the five hundreds,” one of which is that the Dharma lasts five thousand years, divided into ten periods of five hundred (Nattier 1999).
n.­498
The “site” is the site of awakening.
n.­499
LSPW renders yad uta … ārabhya “that is, with reference to”; Edg, s.v. ārabhya, “have to do with.” It is saying that bodhisattvas, through establishing beings firmly on wholesome roots, advance their own progress toward awakening, or else it is saying that bodhisattvas establish beings firmly on wholesome roots that will grow into the future awakening of those beings.
n.­500
A “maturation” means an entire life from the viewpoint of its main defining features.
n.­501
PSP 4:34 udyogam āpannāḥ (“have striven at”) is better.
n.­502
The lacuna in the Gilgit manuscript ends here.
n.­510
N, K.
n.­528
PSP 4:86 yaiḥ prajñā­pāramitā parigṛhītā; nyi khri 35.­7 (kha 298a5) and below 35.­8 (299b4) has yongs su bzung (“assisted by” the perfection of wisdom) throughout, which is better.
n.­531
D brten (“rely on”).
n.­532
PSP 4:94, ŚsPN3 4593v5 bhaktavya. Another meaning of bsnyen is “stay close to.”
n.­538
D shows this triad in an irregular order here: rtags rnams dang / rnam pa dang / mthan ma rnams. This and any other incidental instances of the triad have been emended in the English to reflect the regular order: attributes (rnam pa), tokens (rtags), and signs (mtshan ma).
n.­586
From here (parivarta 55) Gilgit is available in the Conze (1962) edition, cited hereafter as GilgitC.
n.­587
This is contextually the most likely meaning, however sākṣātkṛ might mean to treat something as being as real as when it is right before one’s eyes, hence to over-reify.
n.­623
The twelve links of dependent origination (dva­daśāṅga­pratītya­samutpāda) are exhausted, which is to say, come to an end in a sequence, and with that end comes nirvāṇa (and the akṣayajñāna, the knowledge of it). The same word akṣaya is being used here to describe the emptiness of all dharmas (the dharma­nairātmya) and the bodhisattva’s knowledge of it.
n.­624
“Space (ākāśa) is inexhaustible (akṣayatva).”
n.­625
We have supplied the subject that is missing from the passive construction in the Skt and Tib. Haribhadra (Wogihara 883) relates this to the beginner and says Subhūti is asking how anyone who settles down on an objective support as real can find it.
n.­627
sdom pa, PSP 5:83 saṃvara (“restraint”), and hence a rule in a code restraining monks and so on from unwholesome behavior; Gilgit 93 saṃcara, LSPW 455 “engagement.”
n.­628
The order has been jumbled. This should be later in the list.
n.­629
The prerequisite three robes and a begging bowl of a monk or nun is probably the meaning.
n.­630
The full list is given earlier (21.­64).
n.­709
This section has a parallel in khri pa 28.1ff.
n.­820
The meaning of these opening paragraphs in plain English is: If the ultimate nature (which is pure from the beginning, and nirvāṇa) and the ultimate nature of beings (caught in saṃsāra based on imaginary things conjured out of thin air) is the same ultimate nature, how can you talk about beings in saṃsāra getting to nirvāṇa?
n.­839
This section is found from PSP 6-8: 158 and le’u brgyad ma ca 323a2. The Maitreya Chapter (below called “The eighty-third … chapter”) comes here (PSP 6-8: 145 and le’u brgyad ma ca 314a5) in Haribhadra’s edition.
n.­851
The edition of this chapter in Conze and Iida 1968, 229–42 (MQ) is the same as PSP 6-8:145ff. and le’u brgyad ma ca 314a5ff. Conze and Iida (MQ 230) say, “Both the Tibetan versions in 18.000 and 25.000 ślokas have at the end a miscellaneous collection of items missing in the version in 100.000 Lines, and in both cases the Maitreya-chapter is the first of these additions… . Chapter 83 of the version in 18.000 ślokas is fairly close to the Tan-jur text… . On the other hand, chapter 72 of the version in 25.000 ślokas … differs a great deal.”
n.­869
The verses in this chapter are distinguished in the original by what has been characterized as a “hybrid” language incorporating apparently vernacular features into Sanskrit. Necessarily, this distinguishing feature is largely lost in both the Tib and English translations. It is noteworthy that the Eighteen Thousand version of the perfection of wisdom scripture incorporates this eighty-fourth chapter, which circulates as a separate work called The Verse Summary of the Jewel Qualities, right into the body of the text. It functions as a summary of what has gone earlier. Here at the outset the verses are put into the mouth of “the Lord,” but many of the verses are in fact spoken by the other interlocutors met with earlier in the course of the scripture, so they have not been punctuated as quoted speech.
n.­870
Buddhaśrī 118b7 says the stains are the obscuring afflictions (der ni dri ma zhes bya ba’i sgra tshig snga ma dang sbyar ro).
n.­871
See 2.­3ff.
n.­872
About Lake Anavatapa (ma dros pa), Malalasekera, s.v. anotatta, says it is “the last one to dry up at the end of the world”; Buddhaśrī 120a6 has ma dros pa las ’byung ba; Subodhinī 8b1 bdag nyid kyi khyim suggests the name of the lake is the name of the nāga who dwells in and rules it. On nāgendra (“most powerful serpent”) and nāgapati (“serpent ruler”), see Vogel 1926 Chapter V, “Principal Nāga-rājas”; also McKay 2015, Chapter Five. “Anavatapta Nāgendra Nāgapati” means the powerful nāga who rules the lake at the center of the world.
n.­1126
“Avoided the places that preclude a perfect human birth” renders akṣaṇā (literally “those on account of which the moment is not there”; Tib mi khom pa, “absences of leisure or capacity”) vivarjitāḥ. “Accomplished a perfect human birth” renders kṣaṇasampac- (literally “perfect moment”; Tib (dal ba/khom pa) phun tshogs, “fullnesses of leisure or capacity̛”) cārāvagatāḥ (Wogihara 989). The implied metaphor is a flash of lightning that stands for the perfection of wisdom, understood as a brilliant and powerful state of mind, in essence “the thought of awakening” that makes clear, in a billion lifetimes of darkness, a meaningful life. It does not mean an instant, in the usual sense of the word, but a lifetime that, when compared with the billions of other lifetimes a practitioner has spent in darkness without understanding the perfection of wisdom, is an instant.
n.­1131
S ’phags pa shes rab kyi pha rol tu phyin pa khri brgyad stong pa rdzogs so// rgya gar gyi mkhan po dzi na mi tra dang / su ren+d+ra bo d+hi dang / zhu chen gyi lo tsa ba ban de ye shes sde la sogs pas bsgyur cig zhus te gtan la bab pa’o. D omits. The Hemis Kangyur (from the Ladahki/Mustang group) and the Gangteng Kanygur (Thempangma) list the Indian preceptor Prajñāvarman (pradz+nya barma) instead of Surendrabodhi.

b.

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shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañca­viṃśati­sāhasrikā­prajñā­pāramitā) [The Perfection of Wisdom in Twenty-Five Thousand Lines]. Toh 9, Degé Kangyur vols. 26–28 (shes phyin, nyi khri, ka–a), folios ka.1.b–ga.381.a. English translation in Padmakara Translation Group 2023.

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Pañca­viṃśati­sāhasrikā Prajñā­pāramitā [The Perfection of Wisdom in Twenty-Five Thousand Lines]. GRETIL edition input by Klaus Wille (Göttingen), based on the edition by Takayasu Kimura. Tokyo: Sankibo Busshorin 2007–9 (1-1, 1–2), 1986 (2–3), 1990 (4), 1992 (5), 2006 (6–8).

Aṣṭa­sāhasrikā­prajñā­pāramitā [The Perfection of Wisdom in Eight Thousand Lines]. Ed. Wogihara (1973) incorporating Mitra (1888).

Abhisamayālaṃkāra­nāma­prajñā­pāramitopadeśa­śāstra [The Ornament for the Clear Realizations]. Ed. Wogihara (1973).

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Secondary References

Sūtras

rgya cher rol pa (Lalitavistara) [The Play in Full]. Toh 95, Degé Kangyur vol. 46 (mdo sde, kha), folios 1.b–216.b; Lhasa Kangyur 96, vol. 48 (mdo sde, kha), folios 1.b–352.a. English translation in Dharmachakra Translation Committee 2013.

dam pa’i chos dran pa nye bar gzhag pa (Saddharma­smṛtyupasthāna). Toh 287, Degé Kangyur, vols. 68–71 (mdo sde, ya–sha), folios ya.82.a–sha.229.b. English translation in Dharmachakra Translation Committee 2020a.

dam pa’i chos pad ma dkar po (Saddharma­puṇḍarika) [The White Lotus of the Good Dharma]. Toh 113, Degé Kangyur vol. 51 (mdo sde, ja), folios 1.b–180.b. English translation in Roberts 2018.

de bzhin gshegs pa’i snying rje chen po nges par bstan pa (Tathāgata­mahā­karuṇā­nirdeśa) [Great Compassion of the Tathāgata Sūtra] [Dhāraṇīśvara­rāja]. Toh 147, Degé Kangyur vol. 57 (mdo sde, pa), folios 142.a–242.b; Lhasa Kangyur vol. 57 (mdo sde, da), folios 153.b–319.a. English translation in Burchardi 2020.

de bzhin gshegs pa’i snying po (Tathāgata­garbha) [Tathāgata­garbha Sūtra]. Toh 258, Dege Kangyur vol. 66 (mdo sde, za), folios 245.b–259.b; Lhasa Kangyur 260, vol. 67 (mdo sde, zha), folios 1.b–24.a.

de bzhin gshegs pa’i gsang ba bsam gyis mi khyab pa’i bstan pa (Tathāgatā­cintya­guhyaka­nirdeśa) [Explanation of the Inconceivable Secrets of the Tathāgatas]. Toh 47, Degé Kangyur vol. 39 (dkon brtsegs, ka), folios 100.a–203.a; Lhasa Kangyur vol. 35 (dkon brtsegs, ka), folios 151.a–313.b. English translation in Fiordalis, David. and Dharmachakra Translation Committee 2023.

dri ma med par grags pas bstan pa (Vimala­kīrti­nirdeśa) [The Teaching of Vimala­kīrti]. Toh 176, Degé Kangyur vol. 60 (mdo sde, ma), folios 175.a–239.b. English translation in Thurman 2017.

mdo chen po stong pa nyid ces bya ba (Śūnyatā­nāma­mahā­śūtra) [Śūnyatā Sūtra]. Toh 290, Degé Kangyur vol. 71 (mdo sde, sha), folios 250.a–253.b; Lhasa Kangyur 293, vol. 71 (mdo sde, ra), folios 476.b–482.a.

chos bcu pa (Daśadharmaka) [The Ten Dharmas Sūtra]. Toh 53, Degé Kangyur vol. 40 (dkon brtsegs, kha), folios 164.a–184.b.

tshangs pa’i dra ba (Brahmajāla) [Brahma’s Net Sūtra]. Toh 352, Degé Kangyur vol. 76 (mdo sde, aH), folios 70.b–86.a; Lhasa Kangyur 360, vol. 76 (mdo sde, a), folios 111.a–135.b.

byang chub sems dpa’i sde snod (Bodhisattva­piṭaka) [Bodhisattva Piṭaka Sūtra]. Toh 56, Degé Kangyur vols. 40–41 (dkon brtsegs, kha–ga), folios kha.255.b–ga.205.b; Lhasa Kangyur 56, vol. 37 (dkon brtsegs, ga), folios 1.b–380.b. English translation in Norwegian Institute of Palaeography and Historical Philology 2023.

za ma tog bkod pa (Kāraṇḍa­vyūha). Toh 116, Degé Kangyur, vol. 51 (mdo sde, pa), folios 200.a–247.b. English translation in Roberts 2013.

lang kar gshegs pa (Laṅkāvatāra) [The Descent to Laṅkā Sūtra]. Toh 107, Degé Kangyur vol. 49 (mdo sde, ca), folios 56.a–191.b.

blo gros rgya mtshos zhus pa (Sāgara­mati­paripṛcchā) [The Questions of Sāgaramati. Toh 152, Degé Kangyur vol. 58 (mdo sde, pha), folios 1.b–115.b; Lhasa Kangyur 153, vol. 58 (mdo sde, na), folios 1.b–180.a. English translation in Dharmachakra Translation Committee 2020b.

blo gros mi zad pas bstan pa (Akṣaya­mati­nirdeśa) [The Teaching of Akṣayamati]. Toh 175, Degé Kangyur vol. 60 (mdo sde, ma), folios 79.a–174.b; Lhasa Kangyur 176, vol. 60 (mdo sde, pha), folios 122.b–270.b. English translation in Braarvig and Welsh 2020.

shes rab snying po (Prajñā­pāramitā­hṛdaya). Toh 21, Degé Kangyur vol. 34 (sher phyin, ka), folios 144.b–146.a; Toh 531, Degé Kangyur vol. 88 (rgyud, na), folios 94.b–95.b. English translation in Dharmachakra Translation Committee 2022.

sa bcu pa’i mdo (Daśabhūmikasūtra) [The Ten Levels Sūtra]. Lhasa Kangyur 94, vol. 43 (phal chen, ga), folios 67.a–234.b. English translation in Roberts 2021.

sangs rgyas phal po che zhes bya ba shin tu rgyas pa chen po (Buddhāvataṃsaka­nāma­mahā­vaipūlya) [Avataṃsaka Sūtra]. Toh 44, Degé Kangyur vols. 35–36 (phal chen, ka–a); Lhasa Kangyur 94, vols. 41–46 (phal chen, ka–cha).

lha mo dpal ’phreng gi seng ge’i sgra (Śrī­mālā­devī­siṃha­nāda) [The Lion’s Roar of the Goddess Śrīmālā]. Toh 92, Degé Kangyur vol. 44 (dkon brtsegs, cha), folios 255.a–277.b.

Indic Commentaries

Abhayākaragupta. thub pa’i dgongs pa’i rgyan (Muni­matālaṃkāra) [“Thought of the Sage”]. Toh 3903, Degé Tengyur vol. 211 (dbu ma, a), folios 73.b–293.a.

Abhayākaragupta. shes rab kyi pha rol tu phyin pa brgyad stong pa’i ’grel pa gnad kyi zla ’od (Āṣṭa­sāhasrikā­prajñā­pāramitā­vṛtti­marma­kaumudī) [“Moonlight”]. Toh 3805, Degé Tengyur vol. 90 (shes phyin, da), folios 1.b–228.a.

Anonymous/Daṃṣṭrāsena. shes rab kyi pha rol tu phyin pa ’bum gyi rgya cher ’grel (Śata­sāhasrikā­prajñā­pāramitā­bṛhaṭṭīkā) [“Detailed Explanation of the One Hundred Thousand”]. Toh 3807, Degé Tengyur vols. 91–92 (shes phyin, na–pa).

Āryavimuktisena. ’phags pa shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan gyi tshig le’ur byas pa’i rnam par ’grel pa (Ārya­pañca­viṃśati­sāhasrikā­prajñā­pāramitopadeśa­śāstrābhisamayālaṃkāra­kārikā­vārttika) [“Āryavimuktisena’s Commentary”]. Toh 3787, Degé Tengyur vol. 80 (shes phyin, ka), folios 14.b–212.a.

Asaṅga. theg pa chen po rgyud bla ma’i bstan bcos rnam par bshad pa (Mahāyānottara­tantra­śāstra­vyākhyā) [“Explanation of the Uttaratantra”]. Toh 4025, Degé Tengyur vol. 225 (sems tsam, phi), folios 74.b–129.a.

Asaṅga. theg pa chen po bsdus pa (Mahāyāna­saṃgraha). Toh 4048, Degé Tengyur vol. 236 (sems tsam, ri), folios 1.b–43.a.

Asaṅga. rnal ’byor spyod pa’i sa (Yogācārabhūmi) [“The Yogācāra Levels”]. Toh 4035–4042, Degé Tengyur vol. 229 (sems tsam, tshi–’i), folios tshi.1.b–’i.68.b.

Asaṅga. rnal ’byor spyod pa’i sa las byang chub sems dpa’i sa (Bodhisattva­bhūmi) [“The Bodhisattva Levels”]. Toh 4037, Degé Tengyur vol. 231 (sems tsam, wi), folios 1.b–213.a.

Asaṅga/Maitreya. theg pa chen po rgyud bla ma’i bstan bcos (Mahāyānottara­tantra­śāstra­ratna­gotra­vibhāga) [Uttaratantra]. Toh 4024, Degé Tengyur vol. 225 (sems tsam, phi), folios 54.b–73.a.

Asvabhāva. theg pa chen po bsdus pa’i bshad sbyar (Mahāyāna­saṃgrahopanibandhana) [“Explanation of the Mahāyānasaṃgraha”]. Toh 4051 Degé Tengyur vol. 236 (sems tsam, ri), folios 190.b–296.a.

Bhadanta Vimuktisena (btsun pa grol sde). ’phags pa shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan gyi tshig le’ur byas pa’i rnam par ’grel pa (*Ārya­pañca­viṃśati­sāhasrikā­prajñā­pāramitopadeśa-śāstrābhisamayālaṃkāra­kārikāvārttika) [“Bhadanta’s Commentary”]. Toh 3788, Degé Tengyur vol. 81 (shes phyin, kha), folios 1.b–181.a.

Buddhaśrī. shes rab kyi pha rol tu phyin pa sdud pa’i tshig su byas pa’i dka’ ’grel (Prajñā­pāramitā­saṃcaya­gāthā­pañjikā) [“Buddhaśrī’s Explanation of the Jewel Qualities”]. Toh 3798, Degé Tengyur (shes phyin, nya), folios 116.a–189.b.

Daśabalaśrīmitra. ’dus byas ’dus ma byas rnam par nges pa (Saṃskṛtāsaṃskṛta­viniścaya) [“Determination of Compounded and Uncompounded Phenomena”]. Toh 3897, Degé Tengyur (dbu ma, ha), folios 109.a–317.a.

Dharmatrāta. ched du brjod pa’i tshoms (Udānavarga) [“Compilation of Udānas”]. Toh 4099, Degé Tengyur vol. 250 (mngon pa, tu), folios 1.b–45.a; Toh 326, Degé Kangyur vol. 72 (mdo sde, sa), folios 209.a–253.a.

Haribhadra. bcom ldan ’das yon tan rin po che sdud pa’i tshig su byas pa’i dka’ ’grel shes bya ba (Bhagavadratna­guṇa­saṃcaya­gāthā-pañjikā­nāma/Subodhinī) [“Easy Pañjikā”]. Toh 3792, Degé Tengyur vol. 86 (shes phyin, ja), folios 1.b–78.a.

Haribhadra. shes rab kyi pha rol tu phyin pa brgyad stong pa’i bshad pa mngon par rtogs pa’i rgyan gyi snang ba (Aṣṭa­sāhasrikā­prajñā­pāramitā­vyākhyānābhisamayālaṃkārālokā) [“Illumination of the Abhisamayālaṃkāra”]. Toh 3791, Degé Tengyur vol. 85 (shes phyin, cha), folios 1.b–341.a.

Haribhadra. shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan zhes bya ba’i ’grel pa (Abhisamayālaṃkāra­nāma­prajñā­pāramitopadeśa­śāstra­vṛtti) [“Clear Meaning Commentary”]. Toh 3793, Degé Tengyur vol. 86 (shes phyin, ja), folios 78.b–140.a.

Haribhadra. shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañca­viṃśati­sāhasrikā­prajñā­pāramitā) [“Eight Chapters”]. Toh 3790, Degé Tengyur vols. 82–84 (shes phyin, ga–ca), folios ga.1.a–ca.342.a.

Jñānavajra. ’phags pa lang kar gshegs pa zhes bya ba theg pa chen po’i mdo’i ’grel pa de bzhin gshegs pa’i snying po’i rgyan zhes bya ba (Āryalaṅkāvatāra­nāma­mahāyāna­sūtra­vṛtti­tathāgata­hṛdayālaṃkāra­nāma) [“Commentary on the Descent to Laṅkā Sūtra”]. Toh 4019, Degé Tengyur vol. 122 (mdo ’grel, pi), folios 1.b–310.a.

Maitreya. theg pa chen po mdo sde’i rgyan zhes bya ba’i tshig le’ur byas pa (Mahā­yāna­sūtrālaṃkāra­kārikā) [“Ornament for the Mahāyāna Sūtras”]. Toh 4020, Degé Tengyur vol. 225 (sems tsam, phi), folios 1.b–39.a.

Maitreya. dbus dang mtha’ rnam par ’byed pa’i tshig le’ur byas pa (Madhyānta­vibhāga) [“Delineation of the Middle and Extremes”]. Toh 4021, Degé Tengyur vol. 225 (sems tsam, phi), folios 40.b–45.a.

Maitreya. shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan zhes bya ba tshig le’ur byas pa, sde dge, (Abhisamayālaṃkāra­nāma­prajñā­pāramitopadeśa­śāstra­kārikā) [The Ornament for the Clear Realizations]. Toh 3786, Degé Tengyur vol. 80 (shes phyin, ka), folios 1.b–13.a.

Mañjuśrīkīrti. ’phags pa chos thams cad kyi rang bzhin mnyam pa nyid rnam par spros pa’i ting nge ’dzin kyi rgyal po zhes bya ba theg pa chen po’i mdo’i ’grel pa grags pa’i phreng ba (Sarva­dharma­svabhāva­samatāvipañcita­samādhi­rāja­nāma­mahāyāna­sūtra­ṭīkā­kīrti­mālā) [“Samādhi­rāja­sūtra Commentary”]. Toh 3897, Degé Tengyur (mdo ’grel, nyi), folios 1.b–163.b.

Nāgārjuna. dbu ma rtsa ba’i tshig le’ur byas pa shes rab ces bya ba (Prajñā­nāma­mūla­madhyamaka­kārikā) [“Root Verses on Wisdom”]. Toh 3897, Degé Tengyur vol. 198 (dbu ma, tsa), folios 1.b–19.a.

Prajñāvardhan. ched du brjod pa’i tshoms kyi rnam par ’grel pa (Udānavargavivaraṇa) [“Explanation of the Udānavārga”]. Toh 4100, Degé Tengyur vols. 148–49 (mngon pa, tu–thu), folios tu.45.b–thu.222.a.

Pūrṇavardana. chos mngon par chos kyi ’grel bshad mtshan nyid kyi rjes su ’brang ba (Abhidharma­kośa­ṭīkāla­kṣaṇānusāriṇī) [“Explanation of the Treasury of Knowledge”]. Toh 4093, Degé Tengyur vols. 144–45 (mngon pa, cu–chu), folios cu.1.b–chu.322.a.

Ratnākaraśānti. mngon par rtogs pa’i rgyan gyi ’grel pa’i tshig le’ur byas pa’i ’grel pa dag ldan (Abhisamayālaṃkāra­kārikā­vṛitti­śuddha­matī) [“Purity”]. Toh 3801, Degé Tengyur vol. 88 (shes phyin, ta), folios 76.a–204.a.

Ratnākaraśānti. nam mkha’ dang mnyam pa zhes bya ba’i rgya cher ’grel pa (Khasamā­nāma­ṭīkā) [“Explanation of the Khasamā”]. Toh 1424, Degé Tengyur vol. 21 (rgyud, wa), folios 153.a–171.a.

Ratnākaraśānti. ’phags pa shes rab kyi pha rol tu phyin pa brgyad stong pa’i dka’ ’grel snying po mchog (Āryāṣṭa­sāhasrikā­prajñā­pāramitā­pañjikā­sārottamā) [Sāratamā]. Toh 3803, Degé Tengyur vol. 89 (shes phyin, tha), folios 1.b–230.a.

Sāgaramegha (rgya mtsho sprin). rnal ’byor spyod pa’i sa las byang chub sems dpa’i sa’i rnam par bshad pa (Bodhisattva­bhūmi­vyākhyā) [“Explanation of the Bodhisattva Levels”]. Toh 4047, Degé Tengyur vol. 235 (sems tsam, yi), folios 1.b–338.a.

Śrījagattalanivāsin. bcom ldan ’das ma’i man ngag gi rjes su brang ba zhes bya ba’i rnam par bshad pa (Bhagavatyāmnāyānusāriṇī­nāma­vyākhyā) [“Commentary Following the Tradition”]. Toh 3811, Degé Tengyur vol. 94 (shes phyin, ba), folios 1.b–320.a.

Sthiramati. mdo sde rgyan gyi ’grel bshad (Sūtrālaṃkāra­vṛtti­bhāṣya) [“Commentary on the Ornament for the Sūtras”]. Toh 4034, Degé Tengyur vols. 227–28 (sems tsam, ma–tsi).

Vasubandhu. chos mngon pa’i mdzod kyi tshig le’ur byas pa (Abhidharma­kośa­kārikā) [“The Treasury of Knowledge”]. Toh 4089, Degé Tengyur vol. 242 (mngon pa, ku), folios 1.b–25.a.

Vasubandhu. chos mngon pa’i mdzod kyi bshad pa (Abhidharma­kośa­bhāṣya) [“Autocommentary to The Treasury of Knowledge”]. Toh 4090, Degé Tengyur vols. 242–43 (mngon pa, ku–khu), folios ku.26.a–khu.95.a.

Vasubandhu. mdo sde’i rgyan gyi bshad pa (Sūtrālaṃkāra­vyākhyā) [“Explanation of the Ornament for the Sūtras”]. Toh 4026, Degé Tengyur vol. 225 (sems tsam, phi), folios 129.b–260.a.

Vasubandhu. dbus dang mtha’ rnam par ’byed pa’i ’grel pa (Madhyāntavibhāgabhāṣya) [“Explanation of The Delineation of the Middle and Extremes”]. Toh, 4027, Degé Tengyur vol. 226 (sems tsam, bi), folios 1.b–27.a.

Vasubandhu. ’phags pa bcom ldan ’das ma shes rab kyi pha rol tu phyin pa rdo rje gcod pa’i don bdun gyi rgya cher ’grel pa (Ārya­bhagavatī­prajñā­pāramitā­vajracchedikā­saptārtha­ṭīkā) [“Explanation of The Diamond Sūtra”]. Toh 3816, Degé Tengyur vol. 95 (shes phyin, ma), folios 178.a–203.b.

Vasubandhu. ’phags pa blo gros mi zad pas bstan pa rgya cher ’grel pa (Āryākṣayamatinirdeśaṭīkā) [“Long Explanation of The Teaching of Akṣayamati”]. Toh 3994, Degé Tengyur vol. 114 (mdo ’grel, ci), folios 1.b–269.a.

Vasubandhu. ’phags pa sa bcu pa’i rnam par bshad pa (Ārya­daśa­bhūmi­vyākhyāna) [“Explanation of The Ten Level Sūtra”]. Toh 3993, Degé Tengyur vol. 215 (mdo sde, ngi), folios 103.b–266.a.

Vasubandhu. shes rab kyi pha rol tu phyin pa rdo rje gcod pa bshad pa’i bshad sbyar gyi tshig le’ur byas pa (Vajracchedikāyāḥprajñāpāramitāyā vyākhyānopanibandhanakārikā) [“Verse Explanation of the Diamond Sūtra”]. Lhasa Tengyur 5864, vol. 146 (ngo mtshar bstan bcos, nyo), folios 1.a–5.b.

Vasubandhu/Daṃṣṭrāsena. ’phags pa shes rab kyi pha rol tu phyin pa ’bum dang / nyi khri lnga sgong pa dang / khri brgyad stong pa rgya cher bshad pa (Ārya­śata­sāhasrikā­pañca­viṃśati-sāhasrikāṣṭā­daśa­sāhasrikā­prajñā­pāramitā­bṛhaṭ­ṭīkā) [“Long Explanation of the One Hundred, Twenty-Five, and Eighteen Thousand”/“Detailed Explanation of the Three Sūtras”]. Toh 3808, Degé Tengyur vol. 93 (shes phyin, pha), folios 1.b–291.b. English translation in Sparham 2022.

Indigenous Tibetan Works

Ar Changchup Yeshé (ar byang chub ye shes). mngon rtogs rgyan gyi ’grel pa rnam ’byed [“Disentanglement of Haribhadra’s Exposition of Maitreya’s ‘Ornament for the Clear Realizations’]. In ar byang chub ye shes kyi gsung chos skor, bka’ gdams dpe dkon gches btus, vol. 2. Edited by dpal brtsegs bod yig dpe rnying zhib ’jug khang. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006.

Bodong Tsöntru Dorjé (bo dong brtson ’grus rdo rje). shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan gyi ’grel bshad shes rab mchog gi rgyan (stod cha) [“Ornament for the Supreme Wisdom”]. ’phags yul rgyan drug mchog gnyis kyi zhal lung, vol. 11, pp. 22–565.

Butön (bu ston rin chen grub). bde bar gshegs pa’i bstan pa’i gsal byed chos kyi ’byung gnas gsung rab rin po che’i mdzod/ chos ’byung chen mo [“History of Indian Buddhism”]. In zhol phar khang gsung ’bum, vol. 26 (ya), folios 1.b–212.a.

Chim Namkha Drak (mchims nam mkha’ grags). shes rab kyi pha rol tu phyin pa’i stong phrag brgya pa gzhung gi don rnam par ’byed pa’i bshad pa [“Summary Explanation of the One Hundred Thousand”]. ’phags yul rgyan drug mchog gnyis kyi zhal lung, vol. 8, pp. 217–468.

Chomden Rikpé Reltri (bcom ldan rigs pa’i ral gri). shes rab kyi pha rol tu phyin pa stong phra brgya pa rgyan gyi me tog [“Flower Ornament for the Clear Realizations”]. gsung ’bum, Kamtrul Sonam Dondrub typeset edition, vol. ca.

Chomden Rikpé Reltri (bcom ldan rigs pa’i ral gri). shes rab kyi pha rol tu phyin pa’i ’grel bshad mngon par rtogs pa rgyan gyi me tog [“Flower Ornament for the Clear Realizations”]. gsung ’bum, Kamtrul Sonam Dondrub typeset edition, vol. ga.

Dolpopa (dol po pa shes rab rgyal mtshan). ’phags pa shes rab kyi pha rol tu phyin pa stong phrag nyi su lnga pa’i bshad pa [“Explanation of the Perfection of Wisdom in Twenty-Five Thousand Lines”]. In jo nang kun mkhyen dol po pa shes rab rgyal mtshan gyi gsung ’bum (glog klad ma gsungs ’bum), vol. 6, pp. 1–279. Edited by dpal brtsegs bod yig dpe rnying zhib ’jug khang. Beijing: krung go’i bod rig pa dpe skrun khang, 2011.

Dolpopa (dol po pa shes rab rgyal mtshan). shes rab kyi pha rol tu phyin pa khri brgyad stong pa’i mchan bu zur du bkod pa (stod cha) [“Notes to the Eight Thousand”]. ’dzam thang gsum ’bum, vol. ma, 5.3–134. BDRC W21208.

Jamsar Shérap Wozer (’jam gsar ba shes rab ’od zer). mngon rtogs rgyan gyi ’grel bshad ’thad pa’i ’od ’bar [“Blaze of What Is Tenable”]. In ’phags yul rgyan drug mchog gnyis kyi zhal lung, vol. 9, pp. 22–458.

Lui Gyaltsen (klu’i rgyal mtshan [byang chub rdzu ’phrul]). ’phags pa dgongs pa nges par ’grel pa’i mdo’i rnam par bshad pa (Ārya­saṃdhi­nirmocana­sūtra­vyākhyāna) [“Explanation of the Saṃdhi­nirmocana Sūtra”] Toh 4358, Degé Tengyur vol. 205 (sna tshogs, cho, jo), folios 1.b–293.a; 1.b–183.b.

Pema Karpo (kun mkhyen pad ma dkar po). mngon par rtogs pa rgyan gyi ’grel pa rje btsun byams pa’i zhal lung [“Words of Maitreya”]. In Collected Works (gsuṅ-’bum) of Kun-Mkhyen Padma-Dkar-Po, vol. 8, pp. 1–340. Darjeeling: Kargyud Sungrab Nyamso Khang, 1973–74.

Rongtön (rong ston shes bya kun rig). sher phyin stong phrag brgya pa’i rnam ’grel. In gsung ’bum, vol. 4, pp. 380–678. Chengdu: si khron mi rigs dpe skrun khang, 2008. BDRC W1PD83960.

Serdok Shakya Chokten (gser mdog paN chen shAkya mchog ldan). shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan ’grel pa dang bcas pa’i snga phyi’i ’brel rnam par btsal zhing / dngos bstan kyi dka’ ba’i gnas la legs par bshad pa’i dpung tshogs rnam par bkod pa / bzhed tshul rba rlabs kyi phreng ba [“Garland of Waves”]. In Complete Works, vol. 11. Thimphu, 1975.

Tsongkhapa (tsong kha pa blo bzang grags pa). shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan ’grel pa dang bcas pa’i rgya cher bshad pa legs bshad gser gyi phreng ba [“Golden Garland of Eloquence: Long Explanation of the Perfection of Wisdom”]. Xining: tsho sngon mi rigs dpe skrun khang, 1986. Page numbers are the same as vols. tsa and tsha in gsung ’bum/ tsong kha pa, vol. 11, pp. 11–519. Xining: mtsho sngon mi rigs dpe skrun khang, 1999. BDRC W20510.

bye brag tu rtogs par byed pa chen po (Mahāvyutpatti). Toh 4346, Degé Tengyur vol. 204 (sna tshogs, co), folios 1.b–131.a.

Secondary Literature

Amano, Koei H. Abhisamayālaṃkāra-kārikā-śāstra-vivṛti: Haribhadra’s Commentary on the Abhisamayālaṃkāra-kārikā-śāstra edited for the first time from a Sanskrit Manuscript. Kyoto: Heirakuji Shoten, 2000.

Ānandajyoti Bikkhu. Maps of Ancient Buddhist India. Revised May 2013.

Bailey, D. R. Shackleton. The Śatapañcāśatka of Mātṛceṭa. Cambridge University Press, 1951.

Banerjea, Jitendra Nath. “The ‘Webbed Fingers’ of Buddha.” The Indian Historical Quarterly 6, no. 4 (December 1930): 717–27.

Bernhard, Franz, ed. Udānavārga. Abhandlungen Der Akadamie Der Wissenschaften. Vandenhoek & Ruprecht, 1965.

Bhattacarya, Gouriswar. “Nandipada or Nandyāvarta‍—The ‘ω -motif.’ ” Berliner Indologische Studien 13/14 (2000): 265–72.

Bodhi, Bikkhu. In the Buddha’s Words. Somerville, MA: Wisdom Publications, 2005.

Braarvig, Jens, ed. and trans. Akṣaya­mati­nirdeśa­sūtra. Oslo: Solum Forlag, 1993.

Braarvig, Jens, and David Welsh, trans. The Teaching of Akṣayamati (Akṣaya­mati­nirdeśa, Toh 175). 84000: Translating the Words of the Buddha, 2020.

Brough, John. “The Arapacana Syllabary in the Old Lalitavistara.” Bulletin of the School of Oriental and African Studies 40 (1977): 85–95.

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g.

Glossary

Types of attestation for names and terms of the corresponding source language

AS

Attested in source text

This term is attested in a manuscript used as a source for this translation.

AO

Attested in other text

This term is attested in other manuscripts with a parallel or similar context.

AD

Attested in dictionary

This term is attested in dictionaries matching Tibetan to the corresponding language.

AA

Approximate attestation

The attestation of this name is approximate. It is based on other names where the relationship between the Tibetan and source language is attested in dictionaries or other manuscripts.

RP

Reconstruction from Tibetan phonetic rendering

This term is a reconstruction based on the Tibetan phonetic rendering of the term.

RS

Reconstruction from Tibetan semantic rendering

This term is a reconstruction based on the semantics of the Tibetan translation.

SU

Source unspecified

This term has been supplied from an unspecified source, which most often is a widely trusted dictionary.

g.­1

a hundred thousand one hundred million world systems

Wylie:
  • ’jig rten gyi khams bye ba phrag ’bum
Tibetan:
  • འཇིག་རྟེན་གྱི་ཁམས་བྱེ་བ་ཕྲག་འབུམ།
Sanskrit:
  • koṭi­śata­sahasra­loka­dhātu

Located in 2 passages in the translation:

  • 62.­16
  • 62.­22
g.­2

abandonment element

Wylie:
  • spong ba’i dbyings
Tibetan:
  • སྤོང་བའི་དབྱིངས།
Sanskrit:
  • prahāṇa­dhātu

Located in 2 passages in the translation:

  • 18.­1
  • 18.­16
g.­3

abdhātvaparyanta

Wylie:
  • chu’i khams mu med pa
Tibetan:
  • ཆུའི་ཁམས་མུ་མེད་པ།
Sanskrit:
  • abdhātvaparyanta

Lit. “limitless water element.” Name of a meditative stabilization.

Located in 1 passage in the translation:

  • 86.­44
g.­7

Abhimukhī

Wylie:
  • mngon du gyur pa
Tibetan:
  • མངོན་དུ་གྱུར་པ།
Sanskrit:
  • abhimukhī

Lit. “Directly Witnessed.” The sixth level of accomplishment pertaining to bodhisattvas. See “ten bodhisattva levels.”

Located in 2 passages in the translation:

  • 18.­38
  • g.­1690
g.­21

absence of occasioning anything

Wylie:
  • mngon par ’du byed pa med pa
  • mngon par ’du bya ba med pa
  • mngon par ’du bgyi ba ma mchis pa
Tibetan:
  • མངོན་པར་འདུ་བྱེད་པ་མེད་པ།
  • མངོན་པར་འདུ་བྱ་བ་མེད་པ།
  • མངོན་པར་འདུ་བགྱི་བ་མ་མཆིས་པ།
Sanskrit:
  • anabhisaṃskāra

Located in 54 passages in the translation:

  • i.­58
  • 3.­23
  • 5.­11
  • 8.­8
  • 8.­34
  • 9.­39
  • 10.­28
  • 10.­30-31
  • 10.­35
  • 10.­37-38
  • 10.­44-47
  • 10.­68
  • 11.­17
  • 11.­20
  • 14.­35
  • 14.­37-39
  • 14.­46
  • 16.­29
  • 17.­91
  • 18.­13
  • 18.­34
  • 18.­37-38
  • 20.­84
  • 22.­8
  • 42.­8
  • 43.­2
  • 46.­25
  • 47.­27
  • 48.­4
  • 49.­30
  • 49.­35
  • 51.­5
  • 51.­43
  • 54.­22
  • 62.­40
  • 66.­6
  • 67.­1
  • 68.­2
  • 69.­1
  • 69.­3
  • 71.­19
  • 71.­24
  • 71.­30
  • 74.­30
  • 77.­14
  • n.­584
g.­27

absorption

Wylie:
  • snyoms par ’jug pa
Tibetan:
  • སྙོམས་པར་འཇུག་པ།
Sanskrit:
  • samāpatti

Definition from the 84000 Glossary of Terms:

The Sanskrit literally means “attainment,” and is used to refer specifically to meditative attainment and to particular meditative states. The Tibetan translators interpreted it as sama-āpatti, which suggests the idea of “equal” or “level”; however, they also parsed it as sam-āpatti, in which case it would have the sense of “concentration” or “absorption,” much like samādhi, but with the added sense of “attainment.”

Located in 139 passages in the translation:

  • i.­55
  • i.­151
  • i.­180
  • 1.­10
  • 2.­7
  • 3.­56
  • 3.­58
  • 3.­60-62
  • 3.­64-66
  • 3.­74-75
  • 3.­124
  • 3.­129
  • 7.­8
  • 8.­28-30
  • 9.­25
  • 10.­67
  • 13.­33
  • 13.­42
  • 13.­48
  • 13.­52-53
  • 13.­56-57
  • 15.­8
  • 17.­10
  • 17.­112
  • 21.­75
  • 22.­50
  • 23.­22
  • 26.­21
  • 26.­23-27
  • 31.­49-50
  • 31.­55
  • 32.­23
  • 33.­61
  • 36.­71
  • 38.­80
  • 45.­11
  • 45.­13
  • 46.­3
  • 48.­31
  • 48.­38
  • 48.­40
  • 48.­42-43
  • 48.­46
  • 48.­81-83
  • 48.­86
  • 48.­88-89
  • 48.­91
  • 48.­93
  • 49.­31
  • 50.­9
  • 50.­29
  • 51.­22-23
  • 51.­28-29
  • 51.­78-79
  • 52.­1
  • 52.­11
  • 52.­26
  • 54.­1
  • 54.­14
  • 54.­16
  • 57.­8
  • 61.­19
  • 62.­28
  • 62.­32
  • 62.­52-55
  • 62.­57
  • 63.­60-61
  • 63.­132
  • 63.­171
  • 64.­27
  • 69.­1
  • 69.­3
  • 69.­32
  • 70.­10
  • 70.­22
  • 70.­24
  • 71.­10
  • 71.­12
  • 71.­14
  • 71.­18
  • 71.­30
  • 71.­36
  • 72.­2
  • 72.­20
  • 72.­24
  • 72.­29
  • 73.­4
  • 73.­8
  • 73.­25
  • 73.­98
  • 74.­22
  • 74.­54
  • 75.­14
  • 75.­17
  • 76.­40
  • 76.­42
  • 77.­10
  • 77.­39
  • 78.­9
  • 79.­5
  • 81.­4
  • 81.­11-12
  • 81.­28
  • 84.­146
  • 85.­18
  • 85.­51
  • 86.­32
  • 86.­42
  • n.­59
  • n.­111
  • n.­679
  • g.­1405
  • g.­1635
g.­28

absorptions

Wylie:
  • snyoms par ’jug pa
Tibetan:
  • སྙོམས་པར་འཇུག་པ།
Sanskrit:
  • samāpatti

May refer to the “four formless absorptions” and/or the “nine serial absorptions.”

Located in 29 passages in the translation:

  • i.­55
  • 1.­19
  • 1.­34
  • 2.­6
  • 3.­64
  • 3.­75
  • 13.­48
  • 16.­87
  • 21.­75
  • 21.­77
  • 40.­43
  • 41.­25
  • 55.­23
  • 60.­4
  • 65.­4
  • 69.­38
  • 71.­36
  • 72.­33
  • 73.­71
  • 74.­51
  • 74.­53
  • 75.­10
  • 75.­12
  • 75.­14
  • 75.­40
  • 78.­36
  • 81.­32
  • g.­641
  • g.­1695
g.­30

Acalā

Wylie:
  • mi g.yo ba
Tibetan:
  • མི་གཡོ་བ།
Sanskrit:
  • acalā

Lit. “Immovable.” The eighth level of accomplishment pertaining to bodhisattvas. See “ten bodhisattva levels.”

Located in 2 passages in the translation:

  • 18.­38
  • g.­1690
g.­36

actualize the very limit of reality

Wylie:
  • yang dag pa’i mtha’ mngon sum du byed
Tibetan:
  • ཡང་དག་པའི་མཐའ་མངོན་སུམ་དུ་བྱེད།
Sanskrit:
  • bhūtakoṭīṃ sākṣātkṛ

Located in 23 passages in the translation:

  • 13.­34
  • 48.­32-33
  • 48.­94
  • 49.­25
  • 54.­13-18
  • 54.­20
  • 55.­1
  • 56.­11
  • 59.­3
  • 63.­178-184
  • 63.­189
g.­42

admiration

Wylie:
  • mos pa
Tibetan:
  • མོས་པ།
Sanskrit:
  • adhimukti

Located in 3 passages in the translation:

  • 16.­66
  • 39.­89
  • 85.­5
g.­44

affliction

Wylie:
  • nyon mongs pa
Tibetan:
  • ཉོན་མོངས་པ།
Sanskrit:
  • kleśa

Definition from the 84000 Glossary of Terms:

The essentially pure nature of mind is obscured and afflicted by various psychological defilements, which destroy the mind’s peace and composure and lead to unwholesome deeds of body, speech, and mind, acting as causes for continued existence in saṃsāra. Included among them are the primary afflictions of desire (rāga), anger (dveṣa), and ignorance (avidyā). It is said that there are eighty-four thousand of these negative mental qualities, for which the eighty-four thousand categories of the Buddha’s teachings serve as the antidote.

Kleśa is also commonly translated as “negative emotions,” “disturbing emotions,” and so on. The Pāli kilesa, Middle Indic kileśa, and Buddhist Hybrid Sanskrit kleśa all primarily mean “stain” or “defilement.” The translation “affliction” is a secondary development that derives from the more general (non-Buddhist) classical understanding of √kliś (“to harm,“ “to afflict”). Both meanings are noted by Buddhist commentators.

In this text:

Also rendered here as afflictive emotion.

Located in 62 passages in the translation:

  • i.­72
  • 1.­2
  • 2.­5
  • 2.­63
  • 3.­116
  • 3.­132
  • 8.­9
  • 8.­33-34
  • 13.­44
  • 13.­46
  • 14.­46
  • 15.­59
  • 17.­9
  • 17.­96
  • 17.­127
  • 19.­35
  • 20.­79
  • 20.­82
  • 22.­47-48
  • 31.­30
  • 34.­1
  • 37.­69
  • 38.­36
  • 39.­5
  • 39.­42
  • 42.­30
  • 48.­96
  • 52.­47
  • 55.­31
  • 56.­23
  • 60.­7
  • 60.­28
  • 63.­191-193
  • 63.­196
  • 64.­29
  • 69.­24-25
  • 70.­2
  • 73.­61
  • 73.­85
  • 73.­93
  • 74.­19
  • 76.­18
  • 82.­10
  • 83.­1
  • 84.­2
  • 84.­84
  • n.­275
  • n.­702
  • n.­870
  • n.­891
  • n.­1051-1052
  • g.­45
  • g.­106
  • g.­829
  • g.­1192
  • g.­1695
g.­45

afflictive emotion

Wylie:
  • nyon mongs pa
Tibetan:
  • ཉོན་མོངས་པ།
Sanskrit:
  • kleśa

See “affliction.”

Located in 14 passages in the translation:

  • i.­42
  • i.­45
  • i.­128
  • i.­162
  • i.­185
  • 3.­46
  • 34.­1
  • 35.­6
  • 82.­9
  • 83.­67
  • 84.­296
  • g.­44
  • g.­964
  • g.­1476
g.­46

aggregate

Wylie:
  • phung po
Tibetan:
  • ཕུང་པོ།
Sanskrit:
  • skandha

Lit. a “heap” or “pile.” The five aggregates of form, feeling, perception, volitional factors, and consciousness. On the individual level the five aggregates refer to the basis upon which the mistaken idea of a self is projected.

However, in this text, five pure or uncontaminated aggregates are also listed, namely: the aggregate of morality, the aggregate of meditative stabilization, the aggregate of wisdom, the aggregate of liberation, and the aggregate of knowledge and seeing of liberation.

Located in 78 passages in the translation:

  • i.­23
  • i.­26
  • i.­38
  • i.­101
  • i.­110
  • i.­175
  • 6.­50
  • 6.­54
  • 7.­28
  • 8.­11
  • 9.­38
  • 9.­49
  • 10.­20
  • 11.­38
  • 12.­3
  • 16.­38-39
  • 16.­99
  • 16.­104
  • 17.­8
  • 17.­73
  • 18.­37
  • 20.­95
  • 20.­102
  • 21.­6
  • 21.­41
  • 31.­50
  • 32.­49
  • 33.­20
  • 33.­40
  • 33.­59
  • 35.­45
  • 37.­22
  • 38.­8
  • 39.­55
  • 42.­30
  • 43.­10
  • 43.­24
  • 43.­26
  • 50.­19
  • 54.­17
  • 61.­5
  • 63.­97
  • 63.­148
  • 70.­44
  • 73.­3
  • 73.­100
  • 76.­15
  • 80.­6
  • 84.­8
  • 84.­10
  • 84.­15
  • 84.­89
  • 84.­131
  • 84.­133
  • 84.­150-151
  • 84.­165
  • 84.­205
  • 84.­272
  • n.­48
  • n.­128
  • n.­169
  • n.­292
  • n.­373
  • n.­397
  • n.­534
  • n.­922
  • g.­47
  • g.­48
  • g.­49
  • g.­50
  • g.­51
  • g.­587
  • g.­588
  • g.­1179
  • g.­1518
  • g.­1848
g.­47

aggregate of knowledge and seeing of liberation

Wylie:
  • rnam par grol ba’i ye shes mthong ba’i phung po
Tibetan:
  • རྣམ་པར་གྲོལ་བའི་ཡེ་ཤེས་མཐོང་བའི་ཕུང་པོ།
Sanskrit:
  • vimukti­jñāna­darśana­skandha

One of the five uncontaminated aggregates.

Located in 12 passages in the translation:

  • 2.­26
  • 2.­49-50
  • 30.­12-13
  • 33.­2
  • 33.­31
  • 37.­22
  • 70.­19-20
  • 70.­29
  • g.­46
g.­48

aggregate of liberation

Wylie:
  • rnam par grol ba’i phung po
Tibetan:
  • རྣམ་པར་གྲོལ་བའི་ཕུང་པོ།
Sanskrit:
  • vimukti­skandha

One of the five uncontaminated aggregates.

Located in 12 passages in the translation:

  • 2.­26
  • 2.­49-50
  • 30.­12-13
  • 33.­2
  • 33.­31
  • 37.­22
  • 70.­19-20
  • 70.­29
  • g.­46
g.­49

aggregate of meditative stabilization

Wylie:
  • ting nge ’dzin gyi phung po
Tibetan:
  • ཏིང་ངེ་འཛིན་གྱི་ཕུང་པོ།
Sanskrit:
  • samādhi­skandha

One of the five uncontaminated aggregates.

Located in 12 passages in the translation:

  • 2.­26
  • 2.­49-50
  • 30.­12-13
  • 33.­2
  • 33.­31
  • 37.­22
  • 70.­19-20
  • 70.­29
  • g.­46
g.­50

aggregate of morality

Wylie:
  • tshul khrims kyi phung po
Tibetan:
  • ཚུལ་ཁྲིམས་ཀྱི་ཕུང་པོ།
Sanskrit:
  • śīla­skandha

One of the five uncontaminated aggregates.

Located in 14 passages in the translation:

  • 2.­26
  • 2.­49-50
  • 30.­12-13
  • 33.­2
  • 33.­31
  • 33.­57
  • 37.­22
  • 70.­18-20
  • 70.­29
  • g.­46
g.­51

aggregate of wisdom

Wylie:
  • shes rab kyi phung po
Tibetan:
  • ཤེས་རབ་ཀྱི་ཕུང་པོ།
Sanskrit:
  • prajñā­skandha

One of the five uncontaminated aggregates.

Located in 11 passages in the translation:

  • 2.­26
  • 2.­49-50
  • 30.­12-13
  • 33.­2
  • 33.­31
  • 70.­19-20
  • 70.­29
  • g.­46
g.­53

Akaniṣṭha

Wylie:
  • ’og min
Tibetan:
  • འོག་མིན།
Sanskrit:
  • akaniṣṭha

Lit. “Not Below.” The highest of the seventeen heavens of the form realm; also the name of the gods living there. In the form realm, which is structured according to the four concentrations and pure abodes‍, or Śuddhāvāsa‍, it is listed as the fifth of the five Pure Abodes.

Located in 33 passages in the translation:

  • 1.­14
  • 2.­53-54
  • 2.­60-61
  • 3.­18
  • 3.­47
  • 3.­114
  • 4.­5
  • 5.­8
  • 11.­32
  • 24.­1
  • 25.­7
  • 25.­13
  • 26.­11
  • 27.­5
  • 27.­11
  • 28.­2-3
  • 29.­7
  • 29.­12
  • 30.­11
  • 30.­25
  • 30.­28
  • 30.­30
  • 32.­74
  • 33.­56-57
  • 37.­67
  • 69.­27
  • 71.­23
  • 74.­51
  • g.­1635
g.­61

akṣaya

Wylie:
  • zad mi shes pa
Tibetan:
  • ཟད་མི་ཤེས་པ།
Sanskrit:
  • akṣaya

Lit. “inexhaustible.” Name of a meditative stabilization.

Located in 4 passages in the translation:

  • 9.­24
  • 15.­35
  • 15.­72
  • n.­623
g.­63

Akṣobhya

Wylie:
  • mi ’khrugs pa
Tibetan:
  • མི་འཁྲུགས་པ།
Sanskrit:
  • akṣobhya

Definition from the 84000 Glossary of Terms:

Lit. “Not Disturbed” or “Immovable One.” The buddha in the eastern realm of Abhirati. A well-known buddha in Mahāyāna, regarded in the higher tantras as the head of one of the five buddha families, the vajra family in the east.

Located in 14 passages in the translation:

  • i.­147
  • i.­149
  • 3.­147
  • 53.­5
  • 59.­13
  • 59.­16
  • 59.­18
  • 60.­28-32
  • g.­8
  • g.­1668
g.­65

all-knowledge

Wylie:
  • thams cad mkhyen pa nyid
  • thams cad shes pa nyid
Tibetan:
  • ཐམས་ཅད་མཁྱེན་པ་ཉིད།
  • ཐམས་ཅད་ཤེས་པ་ཉིད།
Sanskrit:
  • sarvajñatva

See “three types of omniscience.”

Located in 34 passages in the translation:

  • 2.­5
  • 2.­7
  • 8.­42
  • 9.­53
  • 9.­57
  • 14.­38
  • 20.­42
  • 24.­13
  • 26.­10
  • 27.­38
  • 28.­1-2
  • 28.­11
  • 35.­43
  • 44.­7
  • 54.­5
  • 63.­174-176
  • 63.­191
  • 84.­36-37
  • 84.­57
  • 84.­83
  • 84.­148
  • 84.­269
  • 84.­281
  • 85.­55
  • n.­29
  • n.­55
  • n.­534
  • n.­665
  • n.­1048
  • g.­1729
g.­69

Amoghadarśin

Wylie:
  • mthong ba don yod
Tibetan:
  • མཐོང་བ་དོན་ཡོད།
Sanskrit:
  • amoghadarśin

A bodhisattva great being present in the audience of this sūtra.

Located in 1 passage in the translation:

  • 1.­2
g.­72

Ānanda

Wylie:
  • kun dga’ bo
Tibetan:
  • ཀུན་དགའ་བོ།
Sanskrit:
  • ānanda

Definition from the 84000 Glossary of Terms:

A major śrāvaka disciple and personal attendant of the Buddha Śākyamuni during the last twenty-five years of his life. He was a cousin of the Buddha (according to the Mahāvastu, he was a son of Śuklodana, one of the brothers of King Śuddhodana, which means he was a brother of Devadatta; other sources say he was a son of Amṛtodana, another brother of King Śuddhodana, which means he would have been a brother of Aniruddha).

Ānanda, having always been in the Buddha’s presence, is said to have memorized all the teachings he heard and is celebrated for having recited all the Buddha’s teachings by memory at the first council of the Buddhist saṅgha, thus preserving the teachings after the Buddha’s parinirvāṇa. The phrase “Thus did I hear at one time,” found at the beginning of the sūtras, usually stands for his recitation of the teachings. He became a patriarch after the passing of Mahākāśyapa.

Located in 91 passages in the translation:

  • s.­2
  • i.­19
  • i.­93
  • i.­148-149
  • i.­189
  • 1.­2
  • 3.­146-147
  • 3.­150-152
  • 5.­12-13
  • 30.­1-10
  • 31.­25-26
  • 53.­4-11
  • 56.­9-32
  • 60.­10-27
  • 60.­30
  • 60.­32-39
  • 87.­3-6
  • n.­1055
  • n.­1127
g.­73

Anantamati

Wylie:
  • blo gros mtha’ yas
Tibetan:
  • བློ་གྲོས་མཐའ་ཡས།
Sanskrit:
  • anantamati

A bodhisattva great being present in the audience of this sūtra.

Located in 1 passage in the translation:

  • 1.­2
g.­76

Anantavīrya

Wylie:
  • brtson ’grus mtha’ yas
Tibetan:
  • བརྩོན་འགྲུས་མཐའ་ཡས།
Sanskrit:
  • anantavīrya

A bodhisattva great being present in the audience of this sūtra.

Located in 1 passage in the translation:

  • 1.­2
g.­77

Anāvaraṇamatin

Wylie:
  • blo gros sgrib med
Tibetan:
  • བློ་གྲོས་སྒྲིབ་མེད།
Sanskrit:
  • anāvaraṇamatin

A bodhisattva great being present in the audience of this sūtra.

Located in 1 passage in the translation:

  • 1.­2
g.­79

Anavatapta

Wylie:
  • ma dros pa
Tibetan:
  • མ་དྲོས་པ།
Sanskrit:
  • anavatapta

See also n.­872.

Located in 3 passages in the translation:

  • 84.­3
  • 84.­64
  • n.­872
g.­85

Anikṣiptadhura

Wylie:
  • brtson pa mi gtong
Tibetan:
  • བརྩོན་པ་མི་གཏོང་།
Sanskrit:
  • anikṣiptadhura

A bodhisattva great being present in the audience of this sūtra.

Located in 1 passage in the translation:

  • 1.­2
g.­89

annihilation

Wylie:
  • chad pa
Tibetan:
  • ཆད་པ།
Sanskrit:
  • uccheda

Definition from the 84000 Glossary of Terms:

The extreme philosophical view that rejects rebirth and the law of karma by considering that causes (and thus actions) do not have effects and that the self, being the same as one or all of the aggregates (skandhas), ends at death. Commonly translated as “nihilism” or, more literally, as “view of annihilation.” It is often mentioned along with its opposite view, the extreme of eternalism or permanence.

Located in 10 passages in the translation:

  • i.­110
  • 9.­44
  • 12.­3
  • 17.­8
  • 17.­68-69
  • 26.­10
  • 52.­27
  • 77.­41
  • n.­239
g.­90

antithetical to all worlds

Wylie:
  • ’jig rten thams cad dang mi ’thun pa
Tibetan:
  • འཇིག་རྟེན་ཐམས་ཅད་དང་མི་འཐུན་པ།
Sanskrit:
  • sarva­loka­vipratyanīka

Also translated as “counterpoint to all that is ordinary.”

Located in 2 passages in the translation:

  • 86.­19
  • g.­333
g.­91

Anupamamatin

Wylie:
  • blo gros dpe med
Tibetan:
  • བློ་གྲོས་དཔེ་མེད།
Sanskrit:
  • anupamamatin

A bodhisattva great being present in the audience of this sūtra.

Located in 1 passage in the translation:

  • 1.­2
g.­93

apparition

Wylie:
  • mig yor
Tibetan:
  • མིག་ཡོར།
Sanskrit:
  • pratibhāsa

Located in 28 passages in the translation:

  • 1.­2
  • 6.­21
  • 8.­8
  • 8.­11
  • 10.­22-23
  • 11.­3
  • 13.­31
  • 14.­38
  • 14.­44
  • 18.­4
  • 18.­23
  • 20.­91
  • 37.­29
  • 37.­33
  • 38.­19
  • 46.­28
  • 72.­2
  • 72.­6
  • 72.­11
  • 72.­30-32
  • 73.­1
  • 73.­3
  • 74.­14
  • 81.­4-5
g.­94

application of mindfulness

Wylie:
  • dran pa nye bar gzhag pa
Tibetan:
  • དྲན་པ་ཉེ་བར་གཞག་པ།
Sanskrit:
  • smṛtyupasthāna

See “four applications of mindfulness.”

Located in 161 passages in the translation:

  • 3.­31
  • 3.­39
  • 3.­62
  • 3.­66
  • 3.­71
  • 3.­76
  • 3.­107
  • 3.­111
  • 6.­29
  • 7.­20
  • 7.­27
  • 8.­6
  • 8.­18
  • 8.­34
  • 9.­44
  • 10.­40
  • 10.­48
  • 10.­56
  • 10.­63
  • 10.­66
  • 10.­68
  • 11.­10
  • 11.­15
  • 11.­23
  • 14.­2
  • 14.­31-32
  • 14.­34
  • 16.­1-2
  • 18.­7
  • 18.­26
  • 18.­38
  • 19.­76
  • 19.­91
  • 19.­106
  • 20.­6-7
  • 20.­22
  • 20.­24
  • 20.­34
  • 20.­42
  • 20.­50
  • 20.­59
  • 20.­70
  • 20.­93
  • 20.­99
  • 20.­105
  • 21.­6
  • 21.­10
  • 21.­17
  • 21.­25
  • 21.­58
  • 22.­23
  • 22.­30
  • 22.­40
  • 22.­53
  • 22.­72
  • 23.­8
  • 23.­17
  • 23.­22-23
  • 24.­11
  • 24.­19
  • 24.­24
  • 24.­31
  • 24.­33
  • 25.­3
  • 25.­5
  • 26.­1
  • 26.­10
  • 26.­12
  • 26.­28
  • 26.­44
  • 26.­48
  • 27.­11
  • 27.­20
  • 27.­38
  • 28.­2
  • 30.­23
  • 31.­3
  • 31.­29
  • 31.­45
  • 32.­17
  • 32.­35
  • 32.­69
  • 35.­4
  • 35.­29
  • 35.­43
  • 36.­2
  • 36.­4
  • 36.­39
  • 36.­65
  • 36.­67
  • 37.­19
  • 37.­67
  • 37.­73
  • 37.­79
  • 38.­69
  • 39.­2
  • 39.­8
  • 39.­52
  • 39.­73
  • 39.­83
  • 40.­30
  • 40.­43
  • 44.­23
  • 45.­2
  • 46.­3-4
  • 46.­43
  • 47.­18
  • 48.­5
  • 48.­22
  • 48.­87
  • 49.­6
  • 49.­31
  • 49.­35
  • 54.­5-6
  • 54.­21
  • 55.­30-31
  • 55.­44
  • 57.­6
  • 58.­28
  • 60.­3-4
  • 60.­27
  • 62.­30
  • 62.­40
  • 62.­43
  • 63.­128
  • 63.­171
  • 64.­27
  • 69.­7
  • 69.­32
  • 69.­44
  • 69.­47
  • 70.­44
  • 71.­10
  • 71.­12
  • 71.­32
  • 73.­38
  • 73.­81-83
  • 73.­100-101
  • 73.­117
  • 74.­22
  • 74.­51
  • 74.­54
  • 75.­10
  • 75.­12
  • 75.­14
  • 76.­47
  • 81.­32
  • n.­128
  • n.­597
  • g.­631
g.­97

apprehend

Wylie:
  • dmigs
Tibetan:
  • དམིགས།
Sanskrit:
  • —

Definition from the 84000 Glossary of Terms:

dmigs (pa) translates a number of Sanskrit terms, including ālambana, upalabdhi, and ālambate. These terms commonly refer to the apprehending of a subject, an object, and the relationships that exist between them. The term may also be translated as “referentiality,” meaning a system based on the existence of referent objects, referent subjects, and the referential relationships that exist between them. As part of their doctrine of “threefold nonapprehending/nonreferentiality” (’khor gsum mi dmigs pa), Mahāyāna Buddhists famously assert that all three categories of apprehending lack substantiality.

Located in 522 passages in the translation:

  • i.­34
  • i.­46
  • i.­48
  • i.­57
  • i.­64-65
  • i.­69
  • i.­84
  • i.­97
  • i.­102
  • i.­104
  • i.­124
  • i.­126
  • i.­133
  • i.­164-165
  • i.­169
  • i.­171
  • i.­175-176
  • i.­186-187
  • 2.­3-4
  • 3.­4
  • 3.­44
  • 3.­53
  • 3.­88
  • 3.­100-101
  • 3.­103
  • 3.­105
  • 3.­111
  • 3.­127-132
  • 6.­5
  • 6.­7-22
  • 6.­51-53
  • 6.­55
  • 6.­62-66
  • 6.­71
  • 6.­73-74
  • 7.­24-25
  • 8.­1-3
  • 8.­5-11
  • 8.­36-38
  • 9.­38-39
  • 9.­57
  • 10.­14
  • 10.­19
  • 10.­21
  • 10.­23
  • 10.­27-30
  • 10.­50-52
  • 10.­54-56
  • 11.­2-12
  • 12.­5
  • 12.­19
  • 13.­11-12
  • 13.­18
  • 13.­66
  • 14.­24
  • 14.­37-38
  • 15.­26-28
  • 15.­31
  • 15.­131-132
  • 15.­139
  • 15.­142
  • 17.­72
  • 17.­75
  • 18.­36-39
  • 19.­2-4
  • 19.­62
  • 19.­64-80
  • 19.­82
  • 19.­96-97
  • 19.­99-109
  • 20.­9
  • 20.­11
  • 20.­15
  • 20.­20
  • 20.­24
  • 20.­27
  • 20.­30
  • 20.­32
  • 20.­35
  • 20.­84
  • 20.­89-90
  • 21.­29
  • 21.­53-59
  • 21.­67
  • 21.­75
  • 21.­77
  • 22.­11-12
  • 22.­54
  • 24.­49-51
  • 24.­61
  • 24.­65
  • 24.­67
  • 24.­71
  • 25.­1
  • 26.­46-48
  • 27.­3
  • 31.­3
  • 31.­45-47
  • 31.­49
  • 32.­23
  • 33.­2-3
  • 33.­11
  • 33.­29
  • 33.­31-32
  • 33.­37-38
  • 33.­51-52
  • 34.­17-18
  • 34.­28
  • 36.­15
  • 36.­17
  • 36.­19
  • 36.­57-58
  • 37.­58-61
  • 37.­69-71
  • 37.­80
  • 38.­16-26
  • 38.­32-33
  • 38.­37
  • 38.­42-43
  • 38.­48
  • 38.­50-63
  • 38.­65-89
  • 38.­96
  • 39.­9
  • 39.­11
  • 40.­44
  • 42.­9-10
  • 42.­13
  • 42.­17
  • 42.­19
  • 43.­37
  • 43.­40
  • 46.­22-31
  • 46.­33-36
  • 46.­38
  • 46.­40
  • 46.­43-44
  • 47.­10
  • 47.­15
  • 47.­30
  • 48.­13
  • 48.­18
  • 48.­26-28
  • 48.­41
  • 48.­44-45
  • 48.­61
  • 48.­66-69
  • 49.­35
  • 50.­1
  • 51.­35
  • 52.­4
  • 54.­17
  • 55.­37
  • 55.­44
  • 55.­53
  • 55.­58
  • 55.­69-70
  • 57.­14
  • 58.­14
  • 58.­17-18
  • 58.­22
  • 59.­2
  • 59.­4
  • 59.­7
  • 59.­20-22
  • 60.­4
  • 62.­18
  • 62.­40
  • 62.­43
  • 62.­45
  • 62.­48
  • 63.­49
  • 63.­75
  • 63.­78
  • 63.­116-117
  • 63.­121-122
  • 63.­130
  • 63.­138
  • 63.­140-143
  • 63.­148-150
  • 63.­158
  • 63.­172
  • 63.­194-195
  • 63.­202-203
  • 63.­210
  • 63.­214
  • 63.­227
  • 64.­1
  • 64.­4-5
  • 64.­29-30
  • 69.­17
  • 69.­21
  • 69.­37
  • 70.­10
  • 70.­18-19
  • 70.­45-46
  • 71.­2-8
  • 71.­24
  • 71.­26
  • 71.­30
  • 71.­36
  • 71.­38
  • 71.­42
  • 71.­44
  • 72.­9
  • 72.­24
  • 72.­26
  • 72.­28-29
  • 72.­33
  • 72.­37
  • 73.­2
  • 73.­14
  • 73.­36
  • 73.­98-100
  • 73.­103-104
  • 74.­4-5
  • 74.­10-11
  • 74.­37-38
  • 74.­47
  • 74.­53-54
  • 75.­1
  • 75.­6-9
  • 75.­14
  • 75.­16
  • 75.­18-19
  • 75.­21
  • 75.­44
  • 75.­46-47
  • 76.­7
  • 76.­16-18
  • 76.­20
  • 76.­22
  • 76.­29
  • 76.­45-46
  • 77.­7
  • 78.­27
  • 78.­34-35
  • 79.­4-8
  • 79.­11
  • 79.­20
  • 81.­9
  • 81.­15
  • 81.­19
  • 81.­22-23
  • 81.­34
  • 81.­37
  • 83.­3
  • 83.­13
  • 83.­15-17
  • 83.­19
  • 83.­21
  • 83.­27-28
  • 83.­30
  • 83.­32
  • 84.­6
  • 84.­8
  • 84.­13
  • 84.­24
  • 84.­59
  • 84.­71
  • 84.­78
  • 84.­88
  • 84.­220-221
  • 84.­239
  • 85.­16
  • n.­39
  • n.­120
  • n.­330
  • n.­335
  • n.­348
  • n.­366
  • n.­398
  • n.­661-662
  • n.­701
  • n.­807-808
  • n.­819
  • n.­835
  • g.­1114
g.­99

appropriation

Wylie:
  • len pa
Tibetan:
  • ལེན་པ།
Sanskrit:
  • upādāna

Definition from the 84000 Glossary of Terms:

This term, although commonly translated as “appropriation,” also means “grasping” or “clinging,” but it has a particular meaning as the ninth of the twelve links of dependent origination, situated between craving (tṛṣṇā, sred pa) and becoming or existence (bhava, srid pa). In some texts, four types of appropriation (upādāna) are listed: that of desire (rāga), view (dṛṣṭi), rules and observances as paramount (śīla­vrata­parāmarśa), and belief in a self (ātmavāda).

Located in 24 passages in the translation:

  • 3.­22
  • 3.­27
  • 3.­129
  • 6.­46
  • 6.­69
  • 7.­1
  • 8.­6
  • 8.­13
  • 8.­17
  • 8.­34
  • 19.­16
  • 22.­7-8
  • 22.­20
  • 26.­10
  • 35.­42
  • 39.­42
  • 61.­6
  • 70.­5
  • 77.­40
  • 83.­1
  • 83.­60
  • g.­588
  • g.­632
g.­107

Arciṣmatī

Wylie:
  • ’od ’phro ba can
Tibetan:
  • འོད་འཕྲོ་བ་ཅན།
Sanskrit:
  • arciṣmatī

Lit. “Radiant.” The fourth level of accomplishment pertaining to bodhisattvas. See “ten bodhisattva levels.”

Located in 2 passages in the translation:

  • 18.­38
  • g.­1690
g.­109

arhat

Wylie:
  • dgra bcom pa
Tibetan:
  • དགྲ་བཅོམ་པ།
Sanskrit:
  • arhat

See “worthy one.”

Located in 5 passages in the translation:

  • i.­30
  • 1.­33
  • 84.­240
  • g.­284
  • g.­1809
g.­112

armor

Wylie:
  • go cha
Tibetan:
  • གོ་ཆ།
Sanskrit:
  • saṃnāha

This is a protective clothing, made of closely interwoven strands, strapped around the body. In the Mahāyāna sūtras, it can be understood symbolically: the strands are the six perfections interlocking in a way that nothing can get through them. The strands bound together in the protective clothing may also be the net of interlocking beings occasioning a bodhisattva’s never-failing empathy.

Located in 66 passages in the translation:

  • i.­54
  • i.­175
  • 6.­2
  • 11.­56
  • 13.­2-3
  • 13.­5-12
  • 13.­19-20
  • 13.­34-35
  • 14.­1-2
  • 14.­6
  • 14.­8-9
  • 14.­11
  • 14.­14-15
  • 14.­17
  • 14.­20
  • 14.­23
  • 14.­26-27
  • 14.­30-31
  • 14.­33-37
  • 14.­39
  • 37.­20
  • 47.­8-14
  • 50.­2
  • 56.­26-28
  • 59.­4
  • 63.­11
  • 76.­18
  • 76.­20
  • 76.­52
  • 77.­1
  • 84.­19
  • 84.­21
  • 84.­133
  • 84.­164
  • 84.­218
  • 86.­37
  • n.­225-226
  • n.­247
g.­114

array

Wylie:
  • bkod pa
Tibetan:
  • བཀོད་པ།
Sanskrit:
  • vyūha

Located in 16 passages in the translation:

  • 1.­2
  • 3.­88
  • 3.­110
  • 3.­148
  • 5.­2
  • 15.­49
  • 15.­134
  • 85.­51
  • 85.­53
  • n.­1105
  • g.­159
  • g.­478
  • g.­947
  • g.­948
  • g.­1201
  • g.­1876
g.­120

as it really is

Wylie:
  • ji lta ba bzhin du
  • ji lta ba’i bdag nyid
  • bdag nyid ji lta ba
Tibetan:
  • ཇི་ལྟ་བ་བཞིན་དུ།
  • ཇི་ལྟ་བའི་བདག་ཉིད།
  • བདག་ཉིད་ཇི་ལྟ་བ།
Sanskrit:
  • yathābhūtam
  • yathātmyaṃ

The quality or condition of things as they really are, which cannot be conveyed in conceptual, dualistic terms. Akin to other terms rendered here as “suchness,” “the real,” and “natural state.”

Located in 9 passages in the translation:

  • 1.­2
  • 8.­45
  • 42.­17
  • 43.­7
  • 46.­17
  • 63.­156
  • 73.­100
  • 75.­27
  • g.­1704
g.­126

asaṃkhyeya

Wylie:
  • grangs med pa
Tibetan:
  • གྲངས་མེད་པ།
Sanskrit:
  • asaṃkhyeya

Asaṃkhyeya and other specific, extremely large numbers that have separate values and are not actually synonymous with “infinite” are left untranslated in contexts where the difference between them is a salient factor. On the number asaṃkhyeya (“incalculable”), see also Abhidharmakośa 3.93.

Located in 3 passages in the translation:

  • 1.­2
  • 53.­7
  • 63.­96
g.­132

aspiration

Wylie:
  • bsam pa
  • sems pa
Tibetan:
  • བསམ་པ།
  • སེམས་པ།
Sanskrit:
  • āśaya

Located in 19 passages in the translation:

  • 3.­149
  • 5.­11
  • 55.­9
  • 59.­4
  • 60.­9
  • 63.­97
  • 65.­17
  • 69.­27-28
  • 77.­39
  • 83.­68-69
  • 84.­226
  • 85.­47
  • n.­614-615
  • g.­145
  • g.­1759
  • g.­1909
g.­133

Aṣṭamaka level

Wylie:
  • brgyad pa’i sa
Tibetan:
  • བརྒྱད་པའི་ས།
Sanskrit:
  • aṣṭamakabhūmi

Definition from the 84000 Glossary of Terms:

A person who is “eight steps” away in the arc of their development from becoming an arhat (Tib. dgra bcom pa). Specifically, this term refers to one who is on the cusp of becoming a stream enterer (Skt. srotaāpanna; Tib. rgyun du zhugs pa), and it is the first and lowest stage in a list of eight stages or classes of a noble person (Skt. āryapudgala). The person at this lowest stage in the sequence is still on the path of seeing (Skt. darśanamārga; Tib. mthong lam) and then enters the path of cultivation (Skt. bhāvanāmārga; Tib. sgom lam) upon attaining the next stage, that of a stream enterer (stage seven). From there they progress through the remaining stages of the śrāvaka path, becoming in turn a once-returner (stages six and five), a non-returner (stages four and three), and an arhat (stages two and one). This same “eighth stage” also appears in a set of ten stages (Skt. daśabhūmi; Tib. sa bcu) found in Mahāyāna sources, where it is the third out of the ten. Not to be confused with the ten stages of the bodhisattva’s path, these ten stages mark the progress of one who sequentially follows the paths of a śrāvaka, pratyekabuddha, and then bodhisattva on their way to complete buddhahood. In this set of ten stages a person “on the eighth stage” is similarly one who is on the cusp of becoming a stream enterer.

In this text:

Lit. “Eighth level,” sometimes rendered “Eighth Lowest.” The third of the ten levels traversed by all practitioners, from the level of an ordinary person until reaching buddhahood. See “ten levels.”

Located in 21 passages in the translation:

  • i.­61
  • 11.­54
  • 17.­128
  • 18.­38
  • 19.­28
  • 19.­31
  • 19.­55
  • 19.­77
  • 20.­53
  • 51.­59
  • 64.­18
  • 69.­23-25
  • 70.­2
  • 71.­36
  • 78.­8
  • 79.­4
  • 81.­31
  • n.­388
  • g.­1692
g.­135

asura

Wylie:
  • lha ma yin
Tibetan:
  • ལྷ་མ་ཡིན།
Sanskrit:
  • asura
  • dānava

Definition from the 84000 Glossary of Terms:

A type of nonhuman being whose precise status is subject to different views, but is included as one of the six classes of beings in the sixfold classification of realms of rebirth. In the Buddhist context, asuras are powerful beings said to be dominated by envy, ambition, and hostility. They are also known in the pre-Buddhist and pre-Vedic mythologies of India and Iran, and feature prominently in Vedic and post-Vedic Brahmanical mythology, as well as in the Buddhist tradition. In these traditions, asuras are often described as being engaged in interminable conflict with the devas (gods).

Located in 83 passages in the translation:

  • 1.­11
  • 2.­60
  • 4.­4-5
  • 13.­70
  • 16.­97
  • 17.­11
  • 17.­116
  • 19.­1
  • 19.­9-36
  • 19.­111
  • 25.­16-18
  • 28.­3
  • 28.­6
  • 29.­8
  • 30.­23
  • 30.­26
  • 30.­38
  • 31.­6-7
  • 31.­12
  • 32.­1
  • 33.­17
  • 33.­31
  • 33.­33
  • 43.­3
  • 50.­30
  • 50.­42
  • 51.­2
  • 54.­26
  • 55.­2
  • 55.­26
  • 55.­44
  • 56.­5
  • 57.­20
  • 58.­2
  • 60.­19
  • 60.­28
  • 61.­12
  • 64.­12-13
  • 65.­13
  • 71.­22
  • 71.­30
  • 71.­36
  • 73.­12
  • 73.­93
  • 76.­46
  • 87.­6
  • n.­20
  • n.­642
  • n.­739
  • g.­1546
  • g.­1951
g.­138

Atapa

Wylie:
  • mi gdung
Tibetan:
  • མི་གདུང་།
Sanskrit:
  • atapa

Lit. “Those Who Do Not Cause Pain.” The fourteenth of the seventeen heavens of the form realm; also the name of the gods living there. In the form realm, which is structured according to the four concentrations and pure abodes‍, it is listed as the second of the five Pure Abodes, or Śuddhāvāsa.

Located in 13 passages in the translation:

  • 2.­53
  • 3.­18
  • 3.­114
  • 4.­5
  • 30.­25
  • 32.­74
  • 33.­56
  • 37.­67
  • 56.­6
  • 69.­27
  • 71.­23
  • 74.­51
  • g.­1635
g.­140

attribute

Wylie:
  • rnam pa
  • chos
Tibetan:
  • རྣམ་པ།
  • ཆོས།
Sanskrit:
  • ākāra
  • dharma

Located in 68 passages in the translation:

  • i.­22
  • i.­120
  • i.­150
  • i.­164
  • 5.­10
  • 13.­42
  • 13.­53
  • 21.­4
  • 37.­38
  • 38.­92
  • 47.­1
  • 49.­1-5
  • 49.­7-12
  • 49.­15-21
  • 49.­23
  • 49.­25-27
  • 49.­29-33
  • 49.­35
  • 50.­8-10
  • 50.­12
  • 50.­16-18
  • 50.­29
  • 50.­32
  • 50.­34
  • 50.­38
  • 50.­43
  • 51.­3
  • 55.­6
  • 55.­8-9
  • 55.­14-15
  • 56.­23
  • 57.­20
  • 61.­7
  • 69.­27
  • n.­15
  • n.­233
  • n.­361
  • n.­538
  • n.­822
  • n.­966
  • g.­1750
g.­144

available

Wylie:
  • nye bar gnas pa
Tibetan:
  • ཉེ་བར་གནས་པ།
Sanskrit:
  • pratyupasthitā

Located in 32 passages in the translation:

  • 2.­60
  • 3.­122
  • 26.­39-40
  • 26.­45-46
  • 26.­48
  • 31.­4-5
  • 31.­22
  • 31.­46
  • 34.­15
  • 34.­22
  • 37.­77-78
  • 43.­29-34
  • 44.­1-4
  • 62.­36
  • 63.­57-58
  • 65.­9-10
  • 73.­19
  • 73.­91
g.­147

Avalokiteśvara

Wylie:
  • spyan ras gzigs dbang phyug
Tibetan:
  • སྤྱན་རས་གཟིགས་དབང་ཕྱུག
Sanskrit:
  • avalokiteśvara

Definition from the 84000 Glossary of Terms:

One of the “eight close sons of the Buddha,” he is also known as the bodhisattva who embodies compassion. In certain tantras, he is also the lord of the three families, where he embodies the compassion of the buddhas. In Tibet, he attained great significance as a special protector of Tibet, and in China, in female form, as Guanyin, the most important bodhisattva in all of East Asia.

In this text:

A bodhisattva great being present in the audience of this sūtra.

Located in 2 passages in the translation:

  • 1.­2
  • g.­946
g.­152

Avṛha

Wylie:
  • mi che ba
Tibetan:
  • མི་ཆེ་བ།
Sanskrit:
  • avṛha

Lit. “Slightest.” The thirteenth of the seventeen heavens of the form realm; also the name of the gods living there. In the form realm, which is structured according to the four concentrations and pure abodes‍, it is listed as the first of the five Pure Abodes, or Śuddhāvāsa. It is said to be the most common rebirth for the “non-returners” of the Śrāvaka Vehicle.

Located in 13 passages in the translation:

  • 2.­53
  • 3.­18
  • 3.­114
  • 4.­5
  • 30.­25
  • 32.­74
  • 33.­56
  • 37.­67
  • 56.­6
  • 69.­27
  • 71.­23
  • 74.­51
  • g.­1635
g.­153

awakening path

Wylie:
  • byang chub kyi lam
Tibetan:
  • བྱང་ཆུབ་ཀྱི་ལམ།
Sanskrit:
  • bodhimārga

Located in 24 passages in the translation:

  • 3.­104-105
  • 21.­62
  • 21.­80-82
  • 59.­13
  • 64.­28-29
  • 70.­42
  • 71.­39
  • 71.­41
  • 72.­38
  • 73.­4
  • 74.­51
  • 76.­1-3
  • 76.­22
  • 76.­43
  • 77.­7
  • 77.­9
  • 80.­1
  • 84.­301
g.­156

bad proclivity

Wylie:
  • bag la nyal
Tibetan:
  • བག་ལ་ཉལ།
Sanskrit:
  • anuśaya

Located in 3 passages in the translation:

  • 56.­28
  • 67.­1
  • 69.­47
g.­163

bases of meritorious action

Wylie:
  • bsod nams bya ba’i dngos po
  • bsod nams bgyi ba’i dngos po
Tibetan:
  • བསོད་ནམས་བྱ་བའི་དངོས་པོ།
  • བསོད་ནམས་བགྱི་བའི་དངོས་པོ།
Sanskrit:
  • puṇya­kriyā­vastu

Lit. “merit work entity.” The meaning of this term is made clear in chapter 33, when the value of a bodhisattva practicing the perfection of wisdom is compared with other meritorious acts; cf. Mppś 2248, Mppś English p. 1858.

Located in 16 passages in the translation:

  • 2.­41
  • 33.­1-2
  • 33.­5-9
  • 33.­12
  • 33.­20-21
  • 33.­27
  • 60.­24
  • 64.­17
  • 69.­40
  • 84.­293
g.­165

basic immorality

Wylie:
  • kha na ma tho ba
  • kha na ma tho ba dang bcas pa
Tibetan:
  • ཁ་ན་མ་ཐོ་བ།
  • ཁ་ན་མ་ཐོ་བ་དང་བཅས་པ།
Sanskrit:
  • sāvadya

Located in 17 passages in the translation:

  • 3.­100
  • 3.­116
  • 6.­24-25
  • 8.­9
  • 8.­11
  • 11.­35
  • 14.­46
  • 19.­99
  • 20.­79
  • 20.­82
  • 31.­37
  • 34.­15
  • 37.­69
  • 42.­30
  • 73.­93
  • 83.­1
g.­166

basic nature

Wylie:
  • rang bzhin
Tibetan:
  • རང་བཞིན།
Sanskrit:
  • prakṛti

See “intrinsic nature.”

Located in 92 passages in the translation:

  • i.­42
  • i.­67
  • i.­70
  • i.­73
  • i.­102
  • 3.­23
  • 3.­53
  • 7.­21-22
  • 8.­32
  • 12.­12-15
  • 15.­11-12
  • 15.­14-29
  • 15.­33
  • 19.­83-95
  • 20.­82
  • 20.­86
  • 21.­53-60
  • 33.­22
  • 36.­70
  • 36.­76
  • 36.­78
  • 57.­10-11
  • 62.­26
  • 74.­16
  • 75.­8
  • 75.­12
  • 75.­14
  • 75.­16
  • 75.­18-21
  • 75.­26
  • 75.­42
  • 75.­47
  • 76.­15
  • 76.­26
  • 82.­1
  • 84.­12
  • 84.­29
  • 84.­39
  • 84.­88
  • 84.­150
  • 84.­287
  • 84.­299
  • 85.­18
  • 86.­7
  • n.­559
  • n.­1088
  • g.­821
  • g.­1286
  • g.­1595
g.­168

basis in reality

Wylie:
  • gzhi’i don
Tibetan:
  • གཞིའི་དོན།
Sanskrit:
  • padārtha

Located in 33 passages in the translation:

  • 11.­1-17
  • 11.­19-33
  • n.­204
g.­176

beings in hell

Wylie:
  • sems can dmyal ba
Tibetan:
  • སེམས་ཅན་དམྱལ་བ།
Sanskrit:
  • naraka

Definition from the 84000 Glossary of Terms:

One of the five or six classes of sentient beings. Birth in hell is considered to be the karmic fruition of past anger and harmful actions. According to Buddhist tradition there are eighteen different hells, namely eight hot hells and eight cold hells, as well as neighboring and ephemeral hells, all of them tormented by increasing levels of unimaginable suffering.

Located in 19 passages in the translation:

  • 3.­87
  • 11.­57-58
  • 14.­2
  • 14.­4
  • 41.­24
  • 52.­29
  • 52.­37
  • 55.­5
  • 69.­27
  • 73.­16
  • 79.­4
  • 80.­1-2
  • 80.­16-17
  • 80.­20-21
  • g.­1546
g.­177

belief

Wylie:
  • mos pa
Tibetan:
  • མོས་པ།
Sanskrit:
  • adhimukti
  • adhimucyanatā

Located in 24 passages in the translation:

  • 1.­2
  • 8.­35
  • 13.­8
  • 13.­15
  • 16.­85
  • 30.­34
  • 33.­11
  • 33.­60
  • 39.­70
  • 45.­1-5
  • 45.­8-9
  • 52.­49
  • 56.­15
  • 59.­18
  • 73.­65
  • 73.­69
  • 78.­49
  • 81.­4
  • n.­886
g.­178

beneficial actions

Wylie:
  • don spyod pa
Tibetan:
  • དོན་སྤྱོད་པ།
Sanskrit:
  • arthacaryā

Located in 9 passages in the translation:

  • i.­139
  • 39.­42
  • 55.­32
  • 73.­22
  • 73.­91
  • 73.­96
  • 76.­26
  • 82.­1
  • g.­654
g.­183

Bhadrapāla

Wylie:
  • bzang skyong
Tibetan:
  • བཟང་སྐྱོང་།
Sanskrit:
  • bhadrapāla

Definition from the 84000 Glossary of Terms:

Head of the “sixteen excellent men” (ṣoḍaśasatpuruṣa), a group of householder bodhisattvas present in the audience of many sūtras. He appears prominently in certain sūtras, such as The Samādhi of the Presence of the Buddhas (Pratyutpannabuddha­saṃmukhāvasthita­samādhisūtra, Toh 133) and is perhaps also the merchant of the same name who is the principal interlocutor in The Questions of Bhadrapāla the Merchant (Toh 83).

In this text:

Lit. “Guardian of Good.” A bodhisattva great being present in the audience of this sūtra.

Located in 1 passage in the translation:

  • 1.­2
g.­185

Bhagavatī Prajñāpāramitā

Wylie:
  • bcom ldan ’das ma shes rab kyi pha rol tu phyin pa
Tibetan:
  • བཅོམ་ལྡན་འདས་མ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ།
Sanskrit:
  • bhagavatī prajñāpāramitā

Located in 2 passages in the translation:

  • 37.­22
  • 39.­4
g.­186

Bhīṣma­garjita­nirghoṣa­svara

Wylie:
  • sgra dbyangs mi bzad par sgrogs pa
Tibetan:
  • སྒྲ་དབྱངས་མི་བཟད་པར་སྒྲོགས་པ།
Sanskrit:
  • bhīṣma­garjita­nirghoṣa­svara

Lit. “Who Roared the Fearsome Roar.” A buddha, presumably in another realm, in the presence of whom the bodhisattva great being Sadāprarudita is practicing celibacy.

Located in 1 passage in the translation:

  • 85.­1
g.­189

birth

Wylie:
  • skye ba
Tibetan:
  • སྐྱེ་བ།
Sanskrit:
  • jāti

The eleventh link of dependent origination.

Located in 15 passages in the translation:

  • 3.­22
  • 3.­27
  • 6.­69
  • 7.­1
  • 8.­6
  • 8.­13
  • 8.­17
  • 8.­34
  • 16.­99
  • 19.­16
  • 22.­7-8
  • 22.­20
  • 26.­10
  • 83.­1
g.­195

black fly

Wylie:
  • sha sbrang
Tibetan:
  • ཤ་སྦྲང་།
Sanskrit:
  • maśaka

Located in 1 passage in the translation:

  • 42.­1
g.­201

blue lotus

Wylie:
  • ud pa la
  • ut+pa la
  • ut+pala
Tibetan:
  • ཨུད་པ་ལ།
  • ཨུཏྤ་ལ།
  • ཨུཏྤལ།
Sanskrit:
  • utpala

Located in 7 passages in the translation:

  • 1.­13
  • 5.­8
  • 37.­76
  • 48.­1
  • 53.­9
  • 85.­10-11
g.­202

blunder into terrible forms of life

Wylie:
  • ngan ’gro log par ltung ba rnams su ’gro
Tibetan:
  • ངན་འགྲོ་ལོག་པར་ལྟུང་བ་རྣམས་སུ་འགྲོ།
Sanskrit:
  • durgati­vinipātaṃ gam

Located in 4 passages in the translation:

  • 39.­74-76
  • 39.­79
g.­203

bodhi

Wylie:
  • byang chub
Tibetan:
  • བྱང་ཆུབ།
Sanskrit:
  • bodhi

In general the Sanskrit means “awakening,” as from sleep, but in the Buddhist context it is the awakening from ignorance, i.e., the direct realization of truth.

Located in 6 passages in the translation:

  • i.­71
  • 11.­2
  • 31.­45
  • 65.­2
  • n.­227
  • n.­360
g.­207

bodhisattva

Wylie:
  • byang chub sems dpa’
Tibetan:
  • བྱང་ཆུབ་སེམས་དཔའ།
Sanskrit:
  • bodhisattva

Definition from the 84000 Glossary of Terms:

A being who is dedicated to the cultivation and fulfilment of the altruistic intention to attain perfect buddhahood, traversing the ten bodhisattva levels (daśabhūmi, sa bcu). Bodhisattvas purposely opt to remain within cyclic existence in order to liberate all sentient beings, instead of simply seeking personal freedom from suffering. In terms of the view, they realize both the selflessness of persons and the selflessness of phenomena.

In this text:

The Tibetan translators consistently understand the word bodhisattva as bodhi-satva and render it byang chub sems dpa’ (“awakening thought hero”).

Located in 853 passages in the translation:

  • i.­11
  • i.­14
  • i.­16-18
  • i.­21
  • i.­27-28
  • i.­30-31
  • i.­33
  • i.­35
  • i.­38-47
  • i.­49-50
  • i.­54-55
  • i.­58
  • i.­61
  • i.­63
  • i.­68-72
  • i.­75
  • i.­78-82
  • i.­84
  • i.­87
  • i.­94-98
  • i.­108
  • i.­110-111
  • i.­114-116
  • i.­118-121
  • i.­124-131
  • i.­134
  • i.­136-140
  • i.­142-144
  • i.­147-148
  • i.­150-155
  • i.­157-158
  • i.­160-161
  • i.­163-180
  • i.­182-183
  • i.­185-186
  • 1.­1-2
  • 1.­17-19
  • 1.­21-34
  • 1.­36-38
  • 2.­1
  • 2.­6
  • 2.­10
  • 2.­30
  • 2.­57
  • 2.­60
  • 2.­63
  • 3.­2-4
  • 3.­15
  • 3.­23
  • 3.­44
  • 3.­74
  • 3.­88
  • 3.­105
  • 3.­107
  • 3.­110-111
  • 3.­114
  • 3.­121
  • 3.­123
  • 3.­125
  • 3.­144
  • 4.­5
  • 6.­4-6
  • 6.­8
  • 6.­15
  • 6.­17
  • 6.­19
  • 6.­22
  • 6.­29
  • 6.­32-33
  • 6.­35-52
  • 6.­56-66
  • 6.­68-69
  • 6.­74
  • 7.­10-13
  • 7.­15-17
  • 7.­19
  • 7.­30
  • 8.­1-3
  • 8.­5
  • 8.­7
  • 8.­9-11
  • 8.­42
  • 9.­8-9
  • 9.­27-28
  • 9.­38
  • 10.­13
  • 10.­37
  • 10.­62
  • 10.­64
  • 10.­66
  • 11.­1-17
  • 11.­19-33
  • 11.­54
  • 11.­72
  • 12.­1-3
  • 12.­6-7
  • 12.­9
  • 12.­19
  • 13.­1-2
  • 13.­6
  • 13.­35
  • 13.­42
  • 13.­66
  • 13.­69
  • 14.­2
  • 14.­4
  • 14.­34
  • 14.­50
  • 15.­9
  • 15.­23
  • 15.­38
  • 16.­46
  • 17.­75
  • 17.­121-122
  • 18.­10
  • 18.­30
  • 18.­37
  • 19.­29
  • 19.­31
  • 19.­79
  • 19.­98
  • 19.­109
  • 20.­3-5
  • 20.­8-23
  • 20.­25-33
  • 20.­36-39
  • 20.­41-43
  • 20.­53-58
  • 20.­71
  • 20.­89
  • 20.­93
  • 21.­1-2
  • 21.­25-27
  • 21.­29
  • 21.­34
  • 21.­83
  • 21.­85
  • 22.­15
  • 22.­17-26
  • 22.­39
  • 22.­48
  • 22.­53
  • 22.­73
  • 23.­12-13
  • 23.­22
  • 25.­18
  • 26.­6
  • 26.­36
  • 26.­41-42
  • 27.­19
  • 27.­38
  • 28.­2
  • 28.­4
  • 28.­7
  • 28.­10-12
  • 29.­7
  • 30.­11
  • 30.­19
  • 30.­23
  • 30.­37
  • 31.­3
  • 31.­33
  • 31.­47
  • 31.­49-50
  • 31.­57
  • 31.­59
  • 32.­2
  • 32.­9
  • 32.­23
  • 32.­41-42
  • 32.­62
  • 32.­64
  • 33.­1-2
  • 33.­6
  • 33.­9
  • 33.­11
  • 33.­19
  • 33.­37
  • 33.­47
  • 33.­52
  • 34.­1-2
  • 35.­9
  • 36.­68
  • 36.­70
  • 39.­29
  • 39.­37
  • 39.­42
  • 39.­72
  • 39.­90
  • 40.­28
  • 40.­51
  • 40.­53
  • 41.­40-42
  • 41.­46-48
  • 42.­32
  • 43.­45
  • 44.­3
  • 44.­7-8
  • 44.­16
  • 44.­23
  • 45.­4-5
  • 45.­11
  • 45.­17
  • 46.­4
  • 47.­10
  • 48.­30-31
  • 48.­33-34
  • 48.­38-39
  • 48.­47
  • 48.­62
  • 48.­65-66
  • 48.­68-69
  • 48.­94
  • 48.­96
  • 48.­100-101
  • 49.­2
  • 49.­6
  • 49.­29
  • 49.­31
  • 49.­35
  • 50.­3-8
  • 50.­10
  • 50.­13
  • 50.­17
  • 50.­19
  • 51.­16
  • 51.­21
  • 51.­32-33
  • 51.­80
  • 52.­22
  • 55.­10-11
  • 55.­17
  • 55.­25-26
  • 55.­30
  • 55.­44
  • 55.­53
  • 55.­68
  • 55.­72-74
  • 56.­5
  • 56.­11
  • 56.­20-21
  • 56.­23
  • 56.­26
  • 57.­20-21
  • 58.­2
  • 58.­18
  • 59.­16
  • 60.­7
  • 60.­30-31
  • 61.­6
  • 62.­22
  • 62.­27
  • 63.­11
  • 63.­129-130
  • 63.­143
  • 63.­146
  • 63.­161
  • 63.­178
  • 64.­3
  • 64.­10
  • 64.­19
  • 64.­34
  • 65.­1-2
  • 65.­10-11
  • 69.­16
  • 69.­20-25
  • 69.­36
  • 69.­38
  • 69.­40
  • 70.­2
  • 70.­10
  • 70.­12
  • 70.­15
  • 70.­18-19
  • 70.­22
  • 70.­24
  • 71.­5
  • 71.­23
  • 71.­32
  • 71.­36
  • 71.­39
  • 72.­1-2
  • 72.­7
  • 72.­9
  • 72.­16-17
  • 72.­26-27
  • 72.­32
  • 72.­37
  • 73.­11-12
  • 73.­16
  • 73.­18
  • 73.­62
  • 73.­99-100
  • 73.­104
  • 74.­10
  • 74.­13
  • 74.­24
  • 74.­26-27
  • 74.­53
  • 74.­55
  • 75.­8
  • 75.­14-15
  • 75.­21
  • 75.­24
  • 75.­33
  • 75.­35
  • 75.­40
  • 75.­44
  • 76.­7
  • 76.­19
  • 77.­11
  • 78.­36
  • 78.­55
  • 79.­1-2
  • 79.­4-5
  • 79.­8
  • 79.­11
  • 79.­19-20
  • 80.­1
  • 81.­20
  • 81.­23
  • 81.­30-32
  • 81.­38
  • 82.­8-9
  • 83.­1-6
  • 83.­13-14
  • 83.­17-18
  • 83.­22-27
  • 83.­30-31
  • 83.­33-36
  • 83.­39-42
  • 83.­51-56
  • 83.­58-62
  • 83.­64
  • 83.­66
  • 83.­68-71
  • 84.­6
  • 84.­8-9
  • 84.­12
  • 84.­14
  • 84.­17
  • 84.­20
  • 84.­24-26
  • 84.­29
  • 84.­32
  • 84.­36
  • 84.­58
  • 84.­67
  • 84.­70
  • 84.­75
  • 84.­79-80
  • 84.­87-89
  • 84.­96
  • 84.­103
  • 84.­112
  • 84.­119-120
  • 84.­124
  • 84.­126
  • 84.­128-129
  • 84.­139
  • 84.­151-154
  • 84.­157
  • 84.­163
  • 84.­165
  • 84.­168
  • 84.­170-172
  • 84.­176
  • 84.­178
  • 84.­180
  • 84.­182
  • 84.­184-185
  • 84.­189
  • 84.­191-192
  • 84.­194-196
  • 84.­198
  • 84.­200
  • 84.­203
  • 84.­207
  • 84.­211
  • 84.­213-216
  • 84.­218
  • 84.­221
  • 84.­225-226
  • 84.­228-229
  • 84.­232-233
  • 84.­235-237
  • 84.­239
  • 84.­241
  • 84.­249
  • 84.­251
  • 84.­254
  • 84.­257-258
  • 84.­260
  • 84.­264-265
  • 84.­267-268
  • 84.­271-272
  • 84.­274-277
  • 84.­281
  • 84.­283-284
  • 84.­289-290
  • 84.­293-296
  • 84.­300
  • 85.­6
  • 85.­10
  • 85.­18
  • 85.­41
  • 85.­43
  • 85.­60-61
  • 86.­25
  • 86.­29
  • 86.­32
  • 87.­1
  • 87.­3
  • n.­22
  • n.­29
  • n.­33
  • n.­57
  • n.­71-72
  • n.­74
  • n.­78
  • n.­89
  • n.­128
  • n.­130-133
  • n.­153
  • n.­203
  • n.­204
  • n.­250
  • n.­253
  • n.­321
  • n.­347-348
  • n.­364
  • n.­380
  • n.­387
  • n.­391
  • n.­402
  • n.­415
  • n.­421
  • n.­428
  • n.­442
  • n.­446
  • n.­479
  • n.­487
  • n.­499
  • n.­527
  • n.­530
  • n.­539
  • n.­543
  • n.­576
  • n.­590
  • n.­595
  • n.­623
  • n.­642
  • n.­674
  • n.­684
  • n.­690
  • n.­693
  • n.­702
  • n.­717
  • n.­829
  • n.­837
  • n.­886
  • n.­891
  • n.­893
  • n.­978
  • n.­980
  • n.­1009
  • n.­1051
  • n.­1107
  • g.­7
  • g.­30
  • g.­34
  • g.­107
  • g.­112
  • g.­163
  • g.­210
  • g.­248
  • g.­408
  • g.­412
  • g.­459
  • g.­835
  • g.­869
  • g.­879
  • g.­946
  • g.­1061
  • g.­1197
  • g.­1202
  • g.­1237
  • g.­1278
  • g.­1287
  • g.­1292
  • g.­1342
  • g.­1348
  • g.­1394
  • g.­1408
  • g.­1531
  • g.­1638
  • g.­1661
  • g.­1668
  • g.­1690
  • g.­1692
  • g.­1730
  • g.­1755
  • g.­1823
  • g.­1852
  • g.­1853
  • g.­1857
g.­209

bodhisattva great being

Wylie:
  • byang chub sems dpa’ sems dpa’ chen po
Tibetan:
  • བྱང་ཆུབ་སེམས་དཔའ་སེམས་དཔའ་ཆེན་པོ།
Sanskrit:
  • bodhisattvamahāsattva

Definition from the 84000 Glossary of Terms:

The term can be understood to mean “great courageous one” or "great hero,” or (from the Sanskrit) simply “great being,” and is almost always found as an epithet of “bodhisattva.” The qualification “great” in this term, according to the majority of canonical definitions, focuses on the generic greatness common to all bodhisattvas, i.e., the greatness implicit in the bodhisattva vow itself in terms of outlook, aspiration, number of beings to be benefited, potential or eventual accomplishments, and so forth. In this sense the mahā- is closer in its connotations to the mahā- in “Mahāyāna” than to the mahā- in “mahāsiddha.” While individual bodhisattvas described as mahāsattva may in many cases also be “great” in terms of their level of realization, this is largely coincidental, and in the canonical texts the epithet is not restricted to bodhisattvas at any particular point in their career. Indeed, in a few cases even bodhisattvas whose path has taken a wrong direction are still described as bodhisattva mahāsattva.

Later commentarial writings do nevertheless define the term‍—variably‍—in terms of bodhisattvas having attained a particular level (bhūmi) or realization. The most common qualifying criteria mentioned are attaining the path of seeing, attaining irreversibility (according to its various definitions), or attaining the seventh bhūmi.

Located in 2,189 passages in the translation:

  • i.­15-16
  • i.­26
  • i.­32-33
  • i.­43
  • i.­59
  • i.­61
  • 1.­2
  • 1.­19
  • 1.­34
  • 1.­39
  • 2.­1-29
  • 2.­31-64
  • 3.­1-8
  • 3.­10
  • 3.­12
  • 3.­14-23
  • 3.­29
  • 3.­32-34
  • 3.­36-117
  • 3.­120-140
  • 3.­143-144
  • 4.­1-2
  • 4.­4-5
  • 5.­2-3
  • 5.­5
  • 5.­7-8
  • 6.­1-4
  • 6.­23-24
  • 6.­29-30
  • 6.­33-34
  • 6.­57
  • 6.­67-74
  • 7.­1-10
  • 7.­12-14
  • 7.­17-22
  • 7.­30
  • 8.­12-13
  • 8.­15
  • 8.­17-18
  • 8.­20-30
  • 8.­32-33
  • 8.­38-40
  • 8.­43-45
  • 8.­50-51
  • 8.­54
  • 9.­1-7
  • 9.­10-12
  • 9.­14
  • 9.­16-17
  • 9.­19-26
  • 9.­32-37
  • 9.­40-41
  • 9.­50-57
  • 10.­16-17
  • 10.­24-33
  • 10.­36-51
  • 10.­56-68
  • 11.­5-17
  • 11.­19-35
  • 11.­50-63
  • 11.­68-72
  • 12.­4-5
  • 12.­8-9
  • 12.­19
  • 13.­3-20
  • 13.­22-23
  • 13.­25-26
  • 13.­28-29
  • 13.­31-37
  • 13.­40
  • 13.­42-70
  • 14.­1-2
  • 14.­6
  • 14.­8-9
  • 14.­11-12
  • 14.­14-15
  • 14.­17-18
  • 14.­20-21
  • 14.­23-24
  • 14.­26-27
  • 14.­30-31
  • 14.­33-37
  • 14.­39
  • 14.­52-53
  • 15.­1-10
  • 15.­34-35
  • 15.­144
  • 16.­1-26
  • 16.­30-31
  • 16.­42-43
  • 16.­46-48
  • 16.­50-54
  • 16.­58-59
  • 16.­63-64
  • 16.­70-71
  • 16.­80-81
  • 16.­89-90
  • 16.­94-98
  • 16.­102-103
  • 16.­105
  • 17.­1-14
  • 17.­16-61
  • 17.­67-72
  • 17.­74-128
  • 18.­30
  • 18.­40
  • 19.­2
  • 19.­5-8
  • 19.­33-35
  • 19.­98
  • 19.­110-112
  • 20.­8-11
  • 20.­44
  • 20.­89-95
  • 21.­1
  • 21.­7
  • 21.­11
  • 21.­25
  • 21.­27
  • 21.­29
  • 21.­61-62
  • 21.­64
  • 21.­67-68
  • 21.­71
  • 21.­80-82
  • 21.­84-85
  • 21.­91-92
  • 21.­95-96
  • 22.­2-3
  • 22.­5
  • 22.­9-11
  • 22.­13-20
  • 22.­26-28
  • 22.­38-39
  • 22.­41-45
  • 22.­55-56
  • 22.­59
  • 22.­76
  • 23.­13
  • 23.­22-25
  • 24.­1
  • 24.­20-22
  • 24.­25
  • 24.­35-42
  • 24.­55-56
  • 24.­63-83
  • 24.­89
  • 25.­1-2
  • 25.­4
  • 25.­6-7
  • 25.­12-18
  • 26.­1-2
  • 26.­5-6
  • 26.­34
  • 26.­39-41
  • 26.­45-46
  • 26.­48
  • 27.­11
  • 27.­21
  • 28.­4
  • 28.­11-12
  • 29.­8-9
  • 29.­12
  • 30.­37
  • 31.­6
  • 31.­45
  • 31.­47-48
  • 31.­50
  • 32.­4
  • 32.­24-25
  • 32.­69
  • 32.­71
  • 32.­73-74
  • 33.­1-3
  • 33.­5-6
  • 33.­8-10
  • 33.­12-17
  • 33.­19-23
  • 33.­25-27
  • 33.­29
  • 33.­34
  • 33.­39-40
  • 33.­53-57
  • 33.­59-60
  • 33.­62
  • 34.­4-5
  • 34.­9
  • 34.­23-24
  • 34.­35-36
  • 34.­48
  • 35.­1-2
  • 35.­5-6
  • 35.­8
  • 36.­55-58
  • 36.­63-64
  • 36.­68-72
  • 36.­78
  • 37.­3-4
  • 37.­7
  • 37.­9-11
  • 37.­14
  • 37.­19-21
  • 37.­23-24
  • 37.­28
  • 37.­30
  • 37.­32-34
  • 37.­37-39
  • 37.­42
  • 37.­71
  • 37.­80
  • 39.­2-3
  • 39.­5-6
  • 39.­8
  • 39.­10-11
  • 39.­15-16
  • 39.­18
  • 39.­20-26
  • 39.­31
  • 39.­35
  • 39.­37
  • 39.­39
  • 39.­41-47
  • 39.­49-52
  • 39.­60-62
  • 39.­67-68
  • 39.­71
  • 39.­73
  • 39.­83
  • 39.­86-88
  • 39.­91
  • 40.­2-23
  • 40.­25-28
  • 40.­30-32
  • 40.­34
  • 40.­36
  • 40.­39
  • 40.­42
  • 40.­45
  • 40.­49
  • 40.­51-55
  • 41.­1-37
  • 41.­40-41
  • 41.­43-48
  • 41.­52
  • 42.­4-5
  • 44.­10-12
  • 44.­14-15
  • 44.­17-23
  • 45.­3-5
  • 45.­8-9
  • 45.­14-16
  • 45.­18
  • 46.­1-2
  • 46.­5-21
  • 46.­45
  • 47.­1-14
  • 47.­20-29
  • 48.­32
  • 48.­34
  • 48.­38
  • 48.­40-41
  • 48.­43-44
  • 48.­46-47
  • 48.­62
  • 48.­64
  • 48.­70-74
  • 48.­78
  • 48.­80
  • 48.­82
  • 48.­85
  • 48.­92
  • 48.­95
  • 48.­97
  • 48.­99
  • 49.­1-3
  • 49.­5-35
  • 50.­1
  • 50.­3-4
  • 50.­8-19
  • 50.­28-40
  • 50.­43
  • 51.­1-4
  • 51.­10-11
  • 51.­16-29
  • 51.­31
  • 51.­33
  • 51.­48
  • 51.­52-53
  • 51.­57-60
  • 51.­73-74
  • 51.­78-80
  • 52.­1-3
  • 52.­11-15
  • 52.­17
  • 52.­19-47
  • 52.­49-53
  • 53.­5-7
  • 54.­1-6
  • 54.­8-26
  • 55.­1-15
  • 55.­17-25
  • 55.­27-30
  • 55.­32
  • 55.­44
  • 55.­49-56
  • 55.­66
  • 55.­71
  • 55.­74
  • 55.­77
  • 56.­5-8
  • 56.­11-23
  • 56.­29-32
  • 57.­1-3
  • 57.­6-11
  • 57.­13-15
  • 57.­17-18
  • 57.­20
  • 58.­1-3
  • 58.­7-8
  • 58.­14-18
  • 58.­21
  • 58.­23
  • 58.­34
  • 59.­1-19
  • 59.­23-24
  • 60.­5-7
  • 60.­11-12
  • 60.­14
  • 60.­21-23
  • 60.­25-28
  • 60.­33
  • 60.­38
  • 61.­3
  • 61.­5-30
  • 62.­1-26
  • 62.­28-52
  • 62.­54-56
  • 63.­1-7
  • 63.­18-25
  • 63.­40
  • 63.­42-51
  • 63.­53
  • 63.­56-58
  • 63.­60-67
  • 63.­71-72
  • 63.­75-81
  • 63.­83
  • 63.­85-87
  • 63.­90-95
  • 63.­97-98
  • 63.­100
  • 63.­104
  • 63.­108
  • 63.­122-123
  • 63.­128-132
  • 63.­138-146
  • 63.­156
  • 63.­161
  • 63.­165
  • 63.­170-172
  • 63.­175-176
  • 63.­178-184
  • 63.­189
  • 63.­203
  • 63.­206
  • 63.­210-213
  • 63.­215
  • 63.­220-222
  • 64.­1-3
  • 64.­5-14
  • 64.­17-21
  • 64.­27-30
  • 64.­32-33
  • 64.­35
  • 65.­3-4
  • 65.­8-17
  • 66.­1-3
  • 66.­5-6
  • 67.­1
  • 68.­2
  • 69.­1-6
  • 69.­15-25
  • 69.­27-29
  • 69.­32-34
  • 69.­37-41
  • 69.­46
  • 70.­5-8
  • 70.­14-16
  • 70.­18-23
  • 70.­25-27
  • 70.­32-38
  • 70.­40-43
  • 71.­1-2
  • 71.­5
  • 71.­10-18
  • 71.­20-26
  • 71.­29-32
  • 71.­34-38
  • 71.­43
  • 72.­5-7
  • 72.­9-12
  • 72.­15-33
  • 72.­38-39
  • 73.­3-24
  • 73.­26-27
  • 73.­29
  • 73.­31-38
  • 73.­61
  • 73.­94-100
  • 73.­102-104
  • 73.­112
  • 73.­117-118
  • 74.­1
  • 74.­4
  • 74.­9-16
  • 74.­20-23
  • 74.­28-32
  • 74.­46-52
  • 74.­54-55
  • 75.­1-21
  • 75.­23-26
  • 75.­28
  • 75.­32-35
  • 75.­39-40
  • 75.­43-44
  • 75.­46
  • 75.­48
  • 76.­1-7
  • 76.­13-18
  • 76.­20
  • 76.­22-26
  • 76.­28
  • 76.­30
  • 76.­32-44
  • 76.­46-50
  • 77.­1-9
  • 77.­11-13
  • 77.­16
  • 77.­22
  • 77.­24-29
  • 77.­33-40
  • 77.­42
  • 78.­1-2
  • 78.­4-16
  • 78.­21
  • 78.­23
  • 78.­25-28
  • 78.­32-36
  • 78.­41-42
  • 78.­48-55
  • 79.­2-3
  • 79.­5
  • 79.­10-13
  • 79.­18-21
  • 79.­24
  • 80.­1
  • 80.­3
  • 80.­6
  • 81.­4
  • 81.­6
  • 81.­9-13
  • 81.­32
  • 81.­38
  • 82.­1
  • 82.­14
  • 83.­1-2
  • 83.­68
  • 85.­1-6
  • 85.­8-32
  • 85.­34-38
  • 85.­40-41
  • 85.­43-64
  • 86.­1
  • 86.­19-20
  • 86.­22-26
  • 86.­28-37
  • 86.­39-44
  • 87.­1-3
  • 87.­6
  • n.­83
  • n.­91
  • n.­119
  • n.­153
  • n.­172
  • n.­195
  • n.­251
  • n.­546
  • n.­573
  • n.­585
  • n.­647
  • n.­700
  • n.­804
  • n.­826
  • n.­952
  • n.­966
  • n.­1029
  • n.­1031
  • n.­1043
  • n.­1051
  • g.­69
  • g.­73
  • g.­76
  • g.­77
  • g.­85
  • g.­91
  • g.­130
  • g.­147
  • g.­149
  • g.­182
  • g.­183
  • g.­184
  • g.­186
  • g.­680
  • g.­730
  • g.­803
  • g.­893
  • g.­894
  • g.­938
  • g.­946
  • g.­947
  • g.­967
  • g.­1005
  • g.­1059
  • g.­1063
  • g.­1081
  • g.­1082
  • g.­1083
  • g.­1084
  • g.­1085
  • g.­1321
  • g.­1337
  • g.­1338
  • g.­1340
  • g.­1345
  • g.­1558
  • g.­1658
  • g.­1662
  • g.­1663
  • g.­1669
  • g.­1729
  • g.­1818
  • g.­1822
  • g.­1829
  • g.­1833
  • g.­1863
  • g.­1875
g.­210

Bodhisattva level

Wylie:
  • byang chub sems dpa’i sa
Tibetan:
  • བྱང་ཆུབ་སེམས་དཔའི་ས།
Sanskrit:
  • bodhisattvabhūmi

The ninth of the ten levels traversed by all practitioners, from the level of an ordinary person until reaching buddhahood. When rendered in the plural, it is understood as a reference to all levels of accomplishment pertaining to bodhisattvas. See “ten levels” and “ten bodhisattva levels.”

Located in 17 passages in the translation:

  • i.­159
  • 3.­15-16
  • 7.­30
  • 17.­128
  • 18.­38
  • 19.­57
  • 20.­53
  • 22.­48
  • 31.­18
  • 47.­18
  • 51.­59
  • 70.­2
  • 74.­51
  • n.­702
  • n.­708
  • g.­1692
g.­214

body consciousness constituent

Wylie:
  • lus kyi rnam par shes pa’i khams
Tibetan:
  • ལུས་ཀྱི་རྣམ་པར་ཤེས་པའི་ཁམས།
Sanskrit:
  • kāyavijñānadhātu

One of the eighteen constituents.

Located in 10 passages in the translation:

  • 3.­22
  • 3.­26
  • 3.­52
  • 3.­107
  • 6.­14
  • 6.­27-28
  • 74.­41
  • 83.­1
  • g.­470
g.­219

Brahmā

Wylie:
  • tshangs pa
Tibetan:
  • ཚངས་པ།
Sanskrit:
  • brahmā

Definition from the 84000 Glossary of Terms:

A high-ranking deity presiding over a divine world; he is also considered to be the lord of the Sahā world (our universe). Though not considered a creator god in Buddhism, Brahmā occupies an important place as one of two gods (the other being Indra/Śakra) said to have first exhorted the Buddha Śākyamuni to teach the Dharma. The particular heavens found in the form realm over which Brahmā rules are often some of the most sought-after realms of higher rebirth in Buddhist literature. Since there are many universes or world systems, there are also multiple Brahmās presiding over them. His most frequent epithets are “Lord of the Sahā World” (sahāṃpati) and Great Brahmā (mahābrahman).

Located in 40 passages in the translation:

  • 1.­11-12
  • 2.­1
  • 2.­60-61
  • 3.­65
  • 16.­91-94
  • 16.­97
  • 19.­39
  • 22.­1
  • 25.­1
  • 26.­11
  • 29.­6
  • 30.­23
  • 30.­25
  • 37.­36
  • 54.­19
  • 56.­6
  • 59.­7-8
  • 69.­27
  • 73.­75
  • 73.­78
  • 75.­8
  • 75.­27
  • 83.­69
  • 84.­62
  • n.­739
  • g.­221
  • g.­222
  • g.­223
  • g.­224
  • g.­225
  • g.­756
  • g.­937
  • g.­1396
  • g.­1397
g.­221

Brahmakāyika

Wylie:
  • tshangs ris
Tibetan:
  • ཚངས་རིས།
Sanskrit:
  • brahmakāyika

Lit. “Brahmā class.” The first of the seventeen heavens of the form realm; also the name of the gods living there. In the form realm, which is structured according to the four concentrations and pure abodes‍‍, or Śuddhāvāsa, it is listed as the first of the three heavens that correspond to the first of the four concentrations. Also called Brahmaloka.

Located in 23 passages in the translation:

  • 1.­13
  • 2.­53
  • 2.­60
  • 3.­18
  • 3.­47
  • 3.­114
  • 4.­5
  • 11.­32
  • 22.­1
  • 25.­10
  • 30.­25
  • 32.­74
  • 33.­55-56
  • 37.­35
  • 37.­67
  • 56.­6
  • 71.­23
  • 74.­51
  • 80.­1
  • 81.­28
  • g.­222
  • g.­1073
g.­222

Brahmaloka

Wylie:
  • tshangs pa’i ’jig rten
Tibetan:
  • ཚངས་པའི་འཇིག་རྟེན།
Sanskrit:
  • brahmaloka

A collective name for the first three heavens of the form realm, which correspond to the first concentration (dhyāna): Brahmakāyika, Brahmapurohita, and Mahābrahmā (also called Brahmapārṣadya in this text). These are ruled over by the god Brahmā, who believes himself to be the creator of the universe. According to some sources, it can also be a general reference to all the heavens in the form realm and formless realm.

Located in 5 passages in the translation:

  • 3.­65
  • 3.­126
  • 73.­4
  • n.­721
  • g.­221
g.­223

Brahmapārṣadya

Wylie:
  • tshangs ’khor
  • tshangs pa kun ’khor
Tibetan:
  • ཚངས་འཁོར།
  • ཚངས་པ་ཀུན་འཁོར།
Sanskrit:
  • brahmapārṣadya
  • brahmapāriṣadya

Lit. “Retinue of Brahmā.” This is usually considered to be an alternate name of the Brahmapurohita heaven, the second of the seventeen heavens of the form realm. However, in this text, it seems to refer to the third heaven and also to the name of the gods living there‍—otherwise called Mahābrahmā (tshangs pa chen po). In the form realm, which is structured according to the four concentrations and pure abodes‍, or Śuddhāvāsa‍, it is listed as the third of the three heavens that correspond to the first of the four concentrations.

Located in 13 passages in the translation:

  • 2.­53
  • 3.­18
  • 3.­114
  • 4.­5
  • 30.­25
  • 32.­74
  • 33.­56
  • 37.­35
  • 37.­67
  • 71.­23
  • 74.­51
  • g.­222
  • g.­937
g.­224

Brahmapurohita

Wylie:
  • tshangs pa’i mdun na ’don
Tibetan:
  • ཚངས་པའི་མདུན་ན་འདོན།
Sanskrit:
  • brahmapurohita

Lit. “Sacrificial Priests of Brahmā.” The second of the seventeen heavens of the form realm; also the name of the gods living there. In the form realm, which is structured according to the four concentrations and pure abodes‍, or Śuddhāvāsa‍, it is listed as the second of the three heavens that correspond to the first of the four concentrations.

Located in 14 passages in the translation:

  • 2.­53
  • 3.­18
  • 3.­114
  • 4.­5
  • 22.­1
  • 30.­25
  • 32.­74
  • 33.­56
  • 37.­35
  • 37.­67
  • 71.­23
  • 74.­51
  • g.­222
  • g.­223
g.­226

brahmin

Wylie:
  • bram ze
Tibetan:
  • བྲམ་ཟེ།
Sanskrit:
  • brāhmaṇa

Definition from the 84000 Glossary of Terms:

A member of the highest of the four castes in Indian society, which is closely associated with religious vocations.

Located in 55 passages in the translation:

  • 2.­1
  • 2.­27
  • 3.­18
  • 3.­63
  • 3.­122
  • 4.­5
  • 11.­36
  • 16.­91-94
  • 16.­97
  • 17.­120
  • 19.­39
  • 21.­64
  • 25.­13
  • 27.­11
  • 28.­2
  • 29.­6
  • 30.­11
  • 30.­23
  • 31.­33
  • 31.­58
  • 32.­2
  • 32.­7
  • 32.­74
  • 33.­12
  • 33.­17
  • 37.­66-67
  • 49.­7
  • 50.­13
  • 64.­3
  • 71.­23
  • 72.­6
  • 73.­11
  • 73.­75
  • 73.­78
  • 73.­93
  • 74.­51
  • 74.­53
  • 75.­27
  • 76.­26
  • 84.­144
  • 85.­26
  • 85.­29-33
  • 85.­37
  • 85.­41
  • 85.­47
  • n.­739
  • g.­227
g.­231

brought to an end

Wylie:
  • rgyun chad
Tibetan:
  • རྒྱུན་ཆད།
Sanskrit:
  • samuccheda

Located in 4 passages in the translation:

  • 25.­12
  • 25.­17
  • 28.­4
  • 32.­1
g.­232

buddha eye

Wylie:
  • sangs rgyas kyi mig
Tibetan:
  • སངས་རྒྱས་ཀྱི་མིག
Sanskrit:
  • buddha­cakṣu

One of the five eyes.

Located in 22 passages in the translation:

  • 2.­42
  • 3.­112
  • 3.­124
  • 6.­32
  • 17.­100
  • 22.­44
  • 27.­19
  • 39.­67-68
  • 39.­71
  • 39.­79
  • 42.­2
  • 42.­4
  • 64.­29
  • 73.­16-22
  • g.­590
g.­233

Buddha level

Wylie:
  • sangs rgyas kyi sa
  • sangs rgyas sa
Tibetan:
  • སངས་རྒྱས་ཀྱི་ས།
  • སངས་རྒྱས་ས།
Sanskrit:
  • buddhabhūmi

The tenth and last of the ten levels traversed by all practitioners, from the level of an ordinary person until reaching buddhahood. See “ten levels.”

Located in 12 passages in the translation:

  • i.­61
  • 7.­30
  • 17.­128
  • 18.­38
  • 44.­7
  • 50.­30
  • 51.­59
  • 71.­36
  • 82.­10
  • 84.­31
  • 84.­119
  • g.­1692
g.­234

buddhadharma

Wylie:
  • sangs rgyas kyi chos
Tibetan:
  • སངས་རྒྱས་ཀྱི་ཆོས།
Sanskrit:
  • buddhadharma

Located in 130 passages in the translation:

  • i.­143
  • i.­179
  • 3.­96-97
  • 3.­111
  • 9.­53
  • 13.­22
  • 13.­69
  • 15.­91
  • 17.­36
  • 18.­9
  • 20.­35-36
  • 20.­50
  • 20.­59
  • 20.­93
  • 20.­99
  • 21.­17-18
  • 24.­11
  • 24.­32-33
  • 25.­5
  • 26.­2
  • 26.­36
  • 27.­3
  • 27.­20-21
  • 31.­45
  • 32.­5
  • 32.­9
  • 33.­2
  • 33.­57
  • 33.­60
  • 34.­1
  • 36.­40-41
  • 37.­74
  • 39.­17
  • 39.­19-20
  • 41.­50-51
  • 42.­2
  • 43.­11
  • 43.­44
  • 46.­43
  • 48.­6
  • 51.­23
  • 54.­9
  • 57.­9
  • 58.­2
  • 60.­7
  • 71.­10
  • 71.­18
  • 71.­32-33
  • 72.­5
  • 72.­21
  • 72.­35
  • 73.­93
  • 74.­24
  • 74.­26
  • 75.­10
  • 75.­25
  • 75.­47
  • 76.­7
  • 76.­11-12
  • 77.­8
  • 79.­1-2
  • 83.­1-5
  • 83.­7-8
  • 83.­10
  • 83.­12-13
  • 83.­15-17
  • 83.­20-30
  • 83.­32-41
  • 83.­50-52
  • 83.­63
  • 84.­36
  • 84.­65
  • 84.­69
  • 84.­98
  • 84.­130
  • 84.­165
  • 84.­219-220
  • 84.­239
  • 85.­3-4
  • 85.­18
  • 85.­42
  • 85.­47
  • 85.­55
  • 85.­64
  • 86.­12
  • n.­1051
  • g.­706
  • g.­926
g.­235

buddhahood

Wylie:
  • sangs rgyas nyid
Tibetan:
  • སངས་རྒྱས་ཉིད།
Sanskrit:
  • buddhatva

Located in 27 passages in the translation:

  • 22.­25
  • 22.­31-32
  • 22.­73
  • 23.­9-10
  • 24.­31-32
  • 43.­31
  • 43.­33
  • 43.­35-36
  • 59.­9
  • g.­133
  • g.­210
  • g.­233
  • g.­348
  • g.­417
  • g.­710
  • g.­891
  • g.­1290
  • g.­1643
  • g.­1679
  • g.­1690
  • g.­1692
  • g.­1866
  • g.­1909
g.­240

by way of not apprehending anything

Wylie:
  • mi dmigs pa’i tshul gyis
Tibetan:
  • མི་དམིགས་པའི་ཚུལ་གྱིས།
Sanskrit:
  • anupalambha­yogena

Located in 84 passages in the translation:

  • i.­56
  • i.­85
  • 9.­35-37
  • 9.­57
  • 10.­16
  • 10.­31
  • 10.­33-35
  • 10.­38
  • 10.­43-48
  • 11.­56
  • 11.­62
  • 11.­68-71
  • 12.­3
  • 12.­5
  • 13.­59
  • 13.­61-64
  • 13.­66-68
  • 15.­3-5
  • 15.­7-9
  • 16.­2-3
  • 16.­5
  • 16.­7-9
  • 16.­23
  • 16.­25
  • 16.­42
  • 16.­51
  • 16.­89
  • 16.­94-95
  • 16.­97
  • 16.­103
  • 17.­2
  • 17.­110
  • 23.­23-25
  • 25.­2
  • 25.­5
  • 25.­11
  • 26.­12
  • 26.­34-35
  • 31.­47
  • 31.­49
  • 31.­51
  • 33.­1
  • 33.­10
  • 33.­40
  • 33.­53-54
  • 33.­57
  • 33.­61-62
  • 48.­43
  • 63.­132
  • 63.­227
  • 72.­38
  • 78.­36
  • n.­436
  • n.­548
g.­253

Cāturmahā­rājika

Wylie:
  • rgyal chen bzhi’i ris
Tibetan:
  • རྒྱལ་ཆེན་བཞིའི་རིས།
Sanskrit:
  • cāturmahā­rājika

Definition from the 84000 Glossary of Terms:

One of the heavens of Buddhist cosmology, lowest among the six heavens of the desire realm (kāmadhātu, ’dod khams). Dwelling place of the Four Great Kings (caturmahārāja, rgyal chen bzhi), traditionally located on a terrace of Sumeru, just below the Heaven of the Thirty-Three. Each cardinal direction is ruled by one of the Four Great Kings and inhabited by a different class of nonhuman beings as their subjects: in the east, Dhṛtarāṣṭra rules the gandharvas; in the south, Virūḍhaka rules the kumbhāṇḍas; in the west, Virūpākṣa rules the nāgas; and in the north, Vaiśravaṇa rules the yakṣas.

In this text:

For consistency rgyal chen bzhi’i ris is rendered cāturmahā­rājika (“[gods] belonging to the group of the Four Great Kings”), even though there are a number of Skt. forms (Edg says the forms are cāturmahā­rāja­kāyika and less often caturmahā­rāja­kāyika, and cāturmahā­rājika and less often caturmahā­rājika) and slight differences are encountered in the Tib. translation. “Gods” is sometimes rendered explicitly and is sometimes implicit in the Tib.

Located in 56 passages in the translation:

  • 1.­8
  • 1.­13-14
  • 2.­27
  • 2.­53-54
  • 3.­18
  • 3.­47
  • 3.­64
  • 3.­114
  • 3.­122
  • 4.­5
  • 5.­8
  • 11.­32
  • 22.­1-2
  • 24.­1
  • 25.­7
  • 25.­10
  • 25.­12-13
  • 27.­5
  • 27.­11
  • 28.­2-3
  • 29.­7
  • 29.­12
  • 30.­11
  • 30.­25-28
  • 30.­30
  • 31.­33
  • 32.­7
  • 32.­74
  • 33.­12
  • 33.­17
  • 33.­53
  • 33.­57
  • 37.­35-36
  • 37.­63
  • 37.­67
  • 41.­25
  • 52.­22
  • 56.­6
  • 64.­3
  • 70.­38
  • 71.­23
  • 72.­6
  • 73.­20
  • 74.­51
  • 74.­53
  • 75.­8
  • 81.­28
g.­255

causal sign

Wylie:
  • mtshan ma
Tibetan:
  • མཚན་མ།
Sanskrit:
  • nimitta

A causal sign is the projected reality that functions as the objective support of a cognitive state. It cannot be separated out from the cognitive state and to that extent may enjoy a modicum of conventional reality. To “practice with a causal sign” means to look at an apparent phenomenon within accepting that it has more reality than it actually does.

Located in 151 passages in the translation:

  • i.­45
  • i.­95
  • i.­98
  • i.­102
  • i.­131
  • i.­137
  • i.­164
  • i.­171
  • i.­187
  • 3.­53
  • 3.­88
  • 8.­33-35
  • 8.­38
  • 9.­1-4
  • 9.­12
  • 9.­60
  • 10.­15
  • 13.­12
  • 15.­59
  • 16.­28
  • 17.­2
  • 17.­8
  • 17.­70
  • 18.­12
  • 18.­33
  • 31.­9
  • 31.­11
  • 31.­42-43
  • 32.­18
  • 32.­39
  • 33.­2-3
  • 33.­5
  • 33.­10
  • 33.­15
  • 33.­23-26
  • 33.­29
  • 33.­31-32
  • 33.­37-38
  • 33.­40
  • 33.­53-54
  • 33.­57
  • 34.­19
  • 35.­2
  • 36.­60-62
  • 36.­74-75
  • 37.­33-34
  • 38.­21
  • 38.­32-33
  • 38.­49
  • 39.­52
  • 42.­29
  • 48.­39-40
  • 48.­42
  • 50.­17
  • 51.­76-78
  • 51.­80
  • 52.­10
  • 54.­8
  • 54.­18
  • 55.­49
  • 58.­18
  • 62.­10
  • 62.­30
  • 64.­23
  • 64.­30
  • 65.­7
  • 70.­10
  • 71.­17-21
  • 71.­23-24
  • 71.­30
  • 71.­38
  • 72.­1
  • 73.­48
  • 73.­75
  • 73.­78
  • 74.­15-23
  • 74.­30
  • 77.­40
  • 83.­1
  • 83.­3-11
  • 83.­13-15
  • 83.­26-32
  • 83.­36-37
  • 84.­10
  • 84.­73
  • 84.­162
  • 84.­171-172
  • 84.­252
  • 85.­5
  • n.­229
  • n.­568
  • n.­572
  • n.­673
  • n.­677-678
  • n.­857
  • n.­886
  • n.­1061
  • g.­1437
g.­259

cessation

Wylie:
  • ’gog pa
  • ’gog pa’i chos
Tibetan:
  • འགོག་པ།
  • འགོག་པའི་ཆོས།
Sanskrit:
  • nirodha
  • nirodha­dharma

Located in 65 passages in the translation:

  • i.­98
  • i.­143
  • i.­163
  • 3.­22
  • 3.­27-28
  • 3.­121
  • 7.­17
  • 9.­38
  • 11.­41-42
  • 14.­24
  • 16.­21
  • 16.­24
  • 16.­34
  • 16.­70
  • 16.­80
  • 20.­6
  • 21.­42
  • 22.­8
  • 22.­20
  • 32.­18
  • 33.­5
  • 33.­59
  • 38.­81
  • 40.­44
  • 42.­14
  • 46.­17
  • 48.­93
  • 51.­5
  • 51.­43
  • 57.­3-5
  • 62.­52-55
  • 63.­97
  • 69.­16
  • 69.­38
  • 69.­44
  • 70.­5
  • 70.­10
  • 73.­50-51
  • 74.­35
  • 74.­43-44
  • 79.­13-15
  • 79.­17
  • 79.­21
  • 82.­10-11
  • 83.­1
  • 86.­4
  • n.­91
  • n.­218
  • n.­658
  • n.­874
  • g.­1074
  • g.­1439
  • g.­1695
g.­261

cessation element

Wylie:
  • ’gog pa’i dbyings
Tibetan:
  • འགོག་པའི་དབྱིངས།
Sanskrit:
  • nirodhadhātu

Located in 2 passages in the translation:

  • 18.­1
  • 18.­16
g.­263

child of Manu

Wylie:
  • shed bu
Tibetan:
  • ཤེད་བུ།
Sanskrit:
  • mānava

Definition from the 84000 Glossary of Terms:

Manu being the archetypal human, the progenitor of humankind, in the Mahā­bhārata, the Purāṇas, and other Indian texts, “child of Manu” (mānava) or “born of Manu” (manuja) is a synonym of “human being” or humanity in general.

Located in 14 passages in the translation:

  • 6.­5
  • 6.­69
  • 8.­6
  • 12.­3
  • 19.­70
  • 20.­61
  • 21.­25
  • 46.­34
  • 47.­10
  • 61.­8
  • 69.­44
  • 75.­21
  • 81.­12
  • n.­249
g.­265

circulate

Wylie:
  • spyod
Tibetan:
  • སྤྱོད།
Sanskrit:
  • pracar

Located in 4 passages in the translation:

  • 39.­74-76
  • 87.­5
g.­269

clairvoyance

Wylie:
  • mngon par shes pa
Tibetan:
  • མངོན་པར་ཤེས་པ།
Sanskrit:
  • abhijñā

The clairvoyances are listed as either five or six. The first five are the divine eye, divine ear, performance of miraculous power, recollection of past lives, and knowing others’ thoughts. A sixth, knowing that all outflows have been eliminated, is often added. The first five are attained through concentration (dhyāna) and are sometimes described as worldly, as they can be attained to some extent by non-Buddhist yogins, while the sixth is supramundane and attained only by realization‍.

Located in 81 passages in the translation:

  • i.­36
  • i.­164-165
  • i.­178
  • 3.­44
  • 3.­123
  • 3.­127-133
  • 4.­1
  • 6.­32-33
  • 7.­27-28
  • 8.­19
  • 8.­34
  • 8.­42
  • 9.­2
  • 9.­13
  • 13.­70
  • 14.­52
  • 16.­89
  • 17.­10
  • 17.­104
  • 20.­99
  • 20.­105
  • 21.­75
  • 23.­22
  • 28.­18
  • 30.­23
  • 31.­33
  • 32.­16
  • 32.­42
  • 39.­42
  • 46.­3
  • 48.­96
  • 50.­30
  • 55.­23
  • 55.­27
  • 64.­24
  • 69.­40
  • 70.­10-11
  • 71.­6-10
  • 71.­28
  • 71.­36
  • 71.­39
  • 71.­41
  • 72.­7
  • 73.­63
  • 74.­51
  • 74.­53
  • 75.­15
  • 75.­40
  • 78.­33-36
  • 78.­41-42
  • 78.­48-50
  • 81.­4
  • 81.­7
  • 81.­32
  • 84.­298
  • g.­6
  • g.­270
  • g.­589
  • g.­600
  • g.­1544
  • g.­1759
g.­270

clairvoyant knowledge

Wylie:
  • mngon par shes pa
  • mngon shes
Tibetan:
  • མངོན་པར་ཤེས་པ།
  • མངོན་ཤེས།
Sanskrit:
  • abhijñā

See “clairvoyances.”

Located in 8 passages in the translation:

  • 1.­2
  • 35.­6
  • 50.­10
  • 70.­13
  • 71.­10
  • 71.­28
  • 73.­63
  • g.­1723
g.­273

clear realization

Wylie:
  • mngon par rtogs pa
Tibetan:
  • མངོན་པར་རྟོགས་པ།
Sanskrit:
  • abhisamaya

A samaya is a coming together, in this case of an object known and something that knows it; the abhi means “toward” or else adds an intensity to the act.

Located in 35 passages in the translation:

  • i.­11
  • i.­72
  • i.­102
  • i.­104
  • i.­163
  • i.­165
  • i.­182
  • 3.­28
  • 8.­36
  • 16.­44
  • 21.­28
  • 21.­33-35
  • 21.­42
  • 36.­9
  • 36.­48-49
  • 69.­13-14
  • 69.­50
  • 70.­1
  • 70.­8
  • 70.­44
  • 70.­47
  • 71.­2-5
  • 73.­93
  • 75.­42
  • 81.­15-17
  • n.­701
g.­280

come forth

Wylie:
  • ’byung
Tibetan:
  • འབྱུང་།
Sanskrit:
  • upapad

Located in 9 passages in the translation:

  • 27.­10
  • 39.­5
  • 63.­31
  • 77.­34
  • 77.­40
  • 84.­160
  • 84.­245
  • n.­480
  • g.­406
g.­282

community

Wylie:
  • dge ’dun
Tibetan:
  • དགེ་འདུན།
Sanskrit:
  • saṅgha

See “saṅgha.”

Located in 19 passages in the translation:

  • i.­35
  • 1.­2
  • 1.­15-16
  • 2.­57
  • 3.­123
  • 5.­10
  • 24.­1
  • 39.­5
  • 52.­51
  • 53.­7
  • 55.­3
  • 60.­11
  • 60.­28
  • 60.­30-31
  • 87.­1
  • g.­1385
  • g.­1420
g.­283

compassion

Wylie:
  • snying rje
Tibetan:
  • སྙིང་རྗེ།
Sanskrit:
  • karuṇā
  • kāruṇya

One of the four practices of spiritual practitioners and one of the four immeasurables (the others being loving-kindness or love, sympathetic joy, and equanimity).

Located in 129 passages in the translation:

  • i.­27
  • i.­32
  • i.­36
  • i.­54-55
  • i.­111
  • i.­124
  • i.­140
  • i.­143
  • i.­153
  • i.­175
  • 2.­4
  • 3.­18
  • 3.­53
  • 3.­62
  • 3.­124
  • 8.­19
  • 13.­38
  • 13.­43-44
  • 13.­52
  • 16.­53
  • 17.­3
  • 17.­9
  • 17.­15
  • 17.­30
  • 17.­87
  • 20.­5
  • 21.­75
  • 21.­82
  • 21.­84-85
  • 22.­45
  • 25.­5
  • 25.­8
  • 26.­26
  • 26.­48
  • 27.­11
  • 27.­20-21
  • 27.­38
  • 28.­16
  • 31.­20
  • 31.­52
  • 31.­55
  • 33.­2
  • 38.­91
  • 42.­6
  • 42.­30
  • 43.­11
  • 46.­19
  • 48.­74
  • 48.­82
  • 48.­90
  • 49.­31
  • 51.­78
  • 52.­26
  • 54.­5
  • 54.­9
  • 54.­15-18
  • 54.­20-21
  • 55.­27
  • 55.­49
  • 57.­6
  • 58.­28
  • 60.­4
  • 63.­48
  • 63.­155
  • 63.­171
  • 64.­24
  • 64.­27
  • 64.­29
  • 65.­4
  • 65.­10
  • 69.­4
  • 69.­7
  • 69.­27
  • 69.­32
  • 69.­36
  • 69.­38
  • 69.­44
  • 70.­30
  • 70.­42
  • 71.­11
  • 71.­32
  • 72.­24
  • 73.­8
  • 73.­16
  • 73.­19
  • 73.­21
  • 73.­25
  • 73.­31
  • 73.­38
  • 73.­86
  • 73.­92
  • 73.­117
  • 74.­51
  • 74.­53-54
  • 75.­12
  • 75.­14
  • 75.­19
  • 76.­29
  • 76.­42
  • 77.­10
  • 77.­39
  • 78.­9
  • 78.­13
  • 81.­4
  • 84.­25
  • 84.­48
  • 84.­165
  • 84.­168
  • 84.­178
  • 84.­206
  • 84.­257
  • 85.­39
  • n.­374
  • n.­889
  • g.­527
  • g.­643
  • g.­649
  • g.­842
  • g.­930
  • g.­1587
g.­284

complete nirvāṇa

Wylie:
  • yongs su mya ngan las ’das pa
Tibetan:
  • ཡོངས་སུ་མྱ་ངན་ལས་འདས་པ།
Sanskrit:
  • parinirvāṇa

A specialized term for nirvāṇa when it is used in reference to the apparent passing away of the physical body of a buddha or an arhat. See “nirvāṇa.”

Located in 77 passages in the translation:

  • i.­102
  • i.­137
  • 2.­59
  • 3.­5
  • 3.­8-9
  • 3.­11-14
  • 3.­46
  • 3.­73
  • 3.­89
  • 8.­39
  • 11.­58
  • 12.­3
  • 16.­97
  • 19.­40
  • 21.­64
  • 22.­47
  • 26.­6
  • 30.­37
  • 30.­40
  • 31.­13
  • 31.­21
  • 31.­29
  • 31.­55
  • 33.­1-2
  • 33.­29
  • 33.­31
  • 33.­33
  • 33.­60-61
  • 36.­74
  • 39.­74
  • 44.­11
  • 46.­9-10
  • 47.­8-11
  • 52.­25
  • 56.­29
  • 57.­6
  • 58.­2
  • 58.­7
  • 59.­4
  • 60.­22
  • 63.­161-162
  • 63.­172
  • 64.­4
  • 64.­10
  • 70.­16
  • 71.­5-6
  • 71.­30
  • 72.­9
  • 73.­11
  • 73.­18-20
  • 75.­7
  • 76.­34
  • 76.­42
  • 78.­43-47
  • 79.­14-15
  • 84.­241
  • n.­448
  • n.­739
g.­286

compounded

Wylie:
  • ’dus byas
Tibetan:
  • འདུས་བྱས།
Sanskrit:
  • saṃskṛta

Composed of constituent parts, whether physical or temporal; dependent on causes.

Located in 99 passages in the translation:

  • 2.­32
  • 3.­22
  • 3.­116
  • 6.­24-25
  • 6.­29
  • 6.­31
  • 6.­68
  • 8.­9
  • 11.­16
  • 11.­27
  • 11.­35
  • 11.­46
  • 13.­64
  • 15.­18
  • 15.­23-25
  • 19.­94
  • 20.­6
  • 20.­82
  • 21.­4
  • 22.­58
  • 23.­19
  • 30.­19
  • 31.­3
  • 31.­43
  • 34.­15
  • 35.­46
  • 37.­69
  • 37.­74
  • 38.­61
  • 39.­47
  • 42.­30
  • 43.­4
  • 48.­26
  • 58.­28
  • 62.­10
  • 62.­40
  • 62.­43
  • 62.­50
  • 63.­89
  • 63.­97
  • 63.­119
  • 63.­154-155
  • 63.­167
  • 63.­203
  • 63.­217
  • 64.­8
  • 64.­24-25
  • 65.­4
  • 69.­36
  • 69.­38
  • 69.­50
  • 70.­15
  • 70.­34
  • 71.­32
  • 71.­36
  • 71.­42
  • 72.­34-35
  • 72.­37
  • 73.­1
  • 73.­5
  • 73.­20
  • 73.­31
  • 73.­93
  • 73.­102-105
  • 73.­107
  • 73.­113-114
  • 73.­116
  • 73.­118
  • 74.­2
  • 74.­16
  • 74.­50
  • 76.­18
  • 77.­4
  • 77.­29
  • 77.­42
  • 79.­11
  • 80.­11-12
  • 81.­32
  • 81.­37
  • 82.­2
  • 83.­1
  • 84.­32
  • 84.­48
  • 84.­78
  • 84.­183
  • n.­1001
  • g.­288
  • g.­1518
g.­290

concentration

Wylie:
  • bsam gtan
Tibetan:
  • བསམ་གཏན།
Sanskrit:
  • dhyāna

Definition from the 84000 Glossary of Terms:

Dhyāna is defined as one-pointed abiding in an undistracted state of mind, free from afflicted mental states. Four states of dhyāna are identified as being conducive to birth within the form realm. In the context of the Mahāyāna, it is the fifth of the six perfections. It is commonly translated as “concentration,” “meditative concentration,” and so on.

Located in 191 passages in the translation:

  • i.­54
  • i.­60
  • i.­124
  • i.­134
  • i.­151
  • i.­165
  • 1.­2
  • 1.­10
  • 2.­7
  • 2.­27
  • 3.­75
  • 3.­111
  • 3.­141
  • 4.­3
  • 4.­5
  • 6.­31
  • 6.­33
  • 7.­17
  • 7.­20
  • 8.­6
  • 8.­11
  • 11.­42
  • 13.­4
  • 13.­37
  • 13.­45
  • 13.­49
  • 15.­8
  • 16.­48-50
  • 16.­55-58
  • 16.­72-75
  • 19.­74
  • 26.­1
  • 26.­23-24
  • 26.­35
  • 26.­47
  • 27.­18
  • 30.­3-6
  • 30.­23
  • 31.­50
  • 32.­23
  • 32.­25
  • 33.­19
  • 33.­35
  • 33.­57
  • 33.­60-62
  • 34.­5
  • 34.­7-8
  • 34.­10
  • 34.­26
  • 34.­30
  • 35.­1-2
  • 35.­7
  • 36.­2
  • 36.­4
  • 36.­39
  • 36.­65
  • 36.­67-68
  • 36.­70-71
  • 37.­67
  • 37.­73
  • 38.­86
  • 39.­1-3
  • 39.­8
  • 39.­47-48
  • 39.­52
  • 40.­7
  • 40.­43
  • 41.­44
  • 43.­4
  • 45.­11
  • 45.­13
  • 46.­3-4
  • 46.­41
  • 47.­30
  • 48.­5
  • 48.­22
  • 48.­31
  • 48.­38
  • 48.­40
  • 48.­43
  • 48.­46
  • 48.­81
  • 49.­31
  • 50.­9
  • 50.­29
  • 51.­22-23
  • 52.­11
  • 52.­26
  • 54.­5
  • 61.­19
  • 62.­8
  • 62.­18
  • 62.­28
  • 62.­32
  • 62.­38
  • 62.­53-55
  • 63.­60-61
  • 63.­66
  • 63.­75
  • 64.­27
  • 65.­4
  • 69.­1
  • 69.­32
  • 69.­36
  • 69.­38
  • 69.­44
  • 69.­47
  • 69.­50
  • 70.­10
  • 70.­12
  • 71.­5-9
  • 71.­12
  • 71.­14
  • 71.­18
  • 71.­30
  • 71.­32
  • 71.­36
  • 72.­24
  • 72.­33
  • 73.­4
  • 73.­8
  • 73.­25
  • 73.­49
  • 73.­51
  • 73.­61-62
  • 73.­117
  • 74.­51
  • 74.­54
  • 75.­10
  • 75.­12
  • 75.­17
  • 76.­42
  • 76.­48
  • 77.­8
  • 77.­10
  • 77.­31
  • 77.­39
  • 78.­36
  • 78.­55
  • 83.­1
  • 84.­55
  • 84.­131
  • 84.­257
  • 84.­298
  • 85.­51
  • 85.­64
  • 86.­42
  • n.­59
  • n.­79
  • n.­111
  • n.­210
  • n.­637
  • n.­640
  • g.­222
  • g.­269
  • g.­597
  • g.­635
  • g.­1074
  • g.­1547
  • g.­1635
g.­291

concentrations

Wylie:
  • bsam gtan
Tibetan:
  • བསམ་གཏན།
Sanskrit:
  • dhyāna

See “four concentrations.”

Located in 77 passages in the translation:

  • i.­55
  • 2.­6
  • 3.­60-64
  • 3.­75
  • 7.­20
  • 8.­19
  • 11.­36
  • 13.­33-34
  • 13.­37
  • 13.­40
  • 13.­42
  • 13.­44
  • 13.­48
  • 13.­53-54
  • 13.­56-57
  • 16.­87
  • 19.­25
  • 21.­75
  • 21.­77
  • 26.­1
  • 32.­16
  • 39.­42
  • 40.­43
  • 41.­25
  • 48.­42
  • 50.­9-10
  • 55.­23
  • 57.­8
  • 58.­28
  • 60.­4
  • 62.­18
  • 62.­28
  • 62.­38
  • 63.­97
  • 63.­128
  • 63.­171
  • 65.­10
  • 69.­1
  • 69.­7
  • 70.­10
  • 70.­22
  • 71.­12
  • 71.­36
  • 72.­33
  • 73.­71
  • 73.­100-101
  • 74.­53
  • 75.­10
  • 75.­12
  • 75.­40
  • 76.­42
  • 76.­45
  • 78.­36
  • 81.­7
  • 81.­32
  • 84.­146
  • 84.­180
  • 84.­195
  • 84.­241
  • 84.­251-252
  • 84.­254
  • 84.­257-258
  • n.­272
  • n.­274
  • n.­637
  • g.­1695
g.­292

conceptualization

Wylie:
  • rnam par rtog pa
Tibetan:
  • རྣམ་པར་རྟོག་པ།
Sanskrit:
  • vikalpa

A mental function that tends to superimpose upon reality, either relative or ultimate, a conceptualized dualistic perspective fabricated by the subjective mind. It is often opposed to direct perception (pratyakṣa, mngon sum).

Located in 27 passages in the translation:

  • 1.­10
  • 6.­29
  • 9.­25
  • 30.­37
  • 33.­29
  • 37.­71
  • 38.­31
  • 38.­42
  • 38.­77
  • 39.­52
  • 50.­31
  • 74.­51
  • 78.­54
  • 83.­1
  • 83.­31-32
  • 83.­37
  • 83.­40
  • 83.­59
  • 83.­62-63
  • 84.­26
  • 84.­220
  • 84.­228
  • 84.­233
  • n.­637
  • n.­975
g.­294

condition

Wylie:
  • rkyen
Tibetan:
  • རྐྱེན།
Sanskrit:
  • pratyaya

Located in 52 passages in the translation:

  • 3.­146
  • 3.­150
  • 5.­12
  • 6.­28
  • 6.­30-31
  • 7.­1
  • 8.­6
  • 8.­13
  • 8.­34
  • 9.­8
  • 10.­4
  • 10.­9
  • 10.­40
  • 10.­47
  • 10.­54
  • 10.­63
  • 14.­34
  • 14.­38
  • 15.­24
  • 16.­99
  • 16.­104
  • 20.­6
  • 20.­49
  • 20.­67
  • 20.­75
  • 21.­94
  • 22.­7
  • 22.­28
  • 23.­5
  • 31.­45
  • 33.­32
  • 43.­22
  • 53.­4
  • 55.­7
  • 58.­28
  • 60.­10
  • 63.­97
  • 73.­73
  • 76.­41-42
  • 84.­49
  • 84.­247-248
  • 85.­47-48
  • 86.­14-17
  • 86.­35
  • g.­371
g.­295

conduct

Wylie:
  • spyod pa
Tibetan:
  • སྤྱོད་པ།
Sanskrit:
  • caraṇa

Located in 7 passages in the translation:

  • 1.­2
  • 10.­66
  • 16.­99
  • 49.­25
  • 70.­48
  • n.­882
  • g.­1039
g.­296

confident readiness

Wylie:
  • spobs pa
Tibetan:
  • སྤོབས་པ།
Sanskrit:
  • pratibhā
  • pratibhāna

Pratibhāna is the capacity for speaking in a confident and inspiring manner.

Located in 48 passages in the translation:

  • i.­73
  • 1.­2
  • 6.­1-2
  • 12.­1-2
  • 12.­6
  • 13.­1
  • 15.­108
  • 16.­95
  • 16.­104
  • 17.­11
  • 17.­117
  • 21.­37-41
  • 21.­51
  • 23.­22-25
  • 30.­17
  • 30.­23
  • 39.­7
  • 39.­27
  • 39.­32
  • 39.­40
  • 39.­42
  • 40.­2-7
  • 40.­43-44
  • 48.­71
  • 56.­9
  • 60.­3
  • 60.­38
  • 63.­97
  • 73.­79
  • 81.­4
  • 84.­100
  • 85.­43
  • n.­679
g.­302

confusion

Wylie:
  • gti mug
Tibetan:
  • གཏི་མུག
Sanskrit:
  • moha

One of the three poisons (triviṣa), together with greed and hatred, that bind beings to cyclic existence.

Located in 51 passages in the translation:

  • i.­120
  • 2.­58
  • 3.­129
  • 6.­69
  • 7.­2
  • 7.­22
  • 8.­6
  • 8.­54
  • 9.­49
  • 11.­47
  • 16.­36
  • 17.­6
  • 17.­59
  • 19.­53
  • 19.­99
  • 21.­27
  • 22.­52
  • 26.­10
  • 27.­1
  • 27.­16
  • 35.­40-41
  • 38.­22
  • 38.­35
  • 42.­15-18
  • 46.­37
  • 47.­2-3
  • 47.­20
  • 49.­35
  • 52.­47
  • 57.­14
  • 62.­34
  • 63.­97
  • 63.­196
  • 63.­213
  • 67.­1
  • 69.­36
  • 69.­47
  • 70.­5
  • 72.­29
  • 73.­91
  • 74.­2
  • 77.­40
  • 81.­32
  • n.­320
  • g.­725
  • g.­741
g.­304

conjoined with

Wylie:
  • dang ldan pa
  • ’du ba
Tibetan:
  • དང་ལྡན་པ།
  • འདུ་བ།
Sanskrit:
  • saṃyukta

Located in 30 passages in the translation:

  • 2.­61
  • 3.­49
  • 7.­22
  • 11.­33
  • 14.­9
  • 14.­27-28
  • 18.­1
  • 20.­6
  • 21.­19
  • 21.­38
  • 21.­50
  • 24.­52-55
  • 24.­57
  • 63.­64
  • 63.­88-89
  • 63.­209
  • 69.­30
  • 69.­32
  • 69.­36-37
  • 80.­6
  • 81.­27
  • 81.­37
  • 84.­240
  • n.­399
g.­306

connections

Wylie:
  • mtshams sbyor ba
Tibetan:
  • མཚམས་སྦྱོར་བ།
Sanskrit:
  • anusaṃdhi

Located in 23 passages in the translation:

  • 2.­5
  • 3.­132
  • 17.­96
  • 17.­127
  • 19.­35
  • 22.­48
  • 31.­30
  • 34.­1
  • 39.­5
  • 39.­42
  • 48.­96
  • 55.­31
  • 60.­7
  • 64.­29
  • 69.­24-25
  • 70.­2
  • 71.­36
  • 72.­20
  • 78.­15
  • 82.­10
  • n.­32
  • n.­1051
g.­307

consciousness

Wylie:
  • rnam par shes pa
Tibetan:
  • རྣམ་པར་ཤེས་པ།
Sanskrit:
  • vijñāna

Consciousness is generally classified into the five sensory consciousnesses and mental consciousness. Fifth of the five aggregates and third of the twelve links of dependent origination.

Located in 540 passages in the translation:

  • i.­26
  • 3.­2-4
  • 3.­22-24
  • 3.­27
  • 3.­29
  • 3.­34-35
  • 3.­38
  • 3.­41
  • 3.­52
  • 3.­107
  • 4.­4
  • 6.­8
  • 6.­25
  • 6.­28
  • 6.­30-31
  • 6.­36
  • 6.­41-42
  • 6.­44
  • 6.­46
  • 6.­48
  • 6.­51
  • 6.­57
  • 6.­59-62
  • 6.­65-69
  • 7.­1
  • 7.­14
  • 7.­16-17
  • 7.­20
  • 7.­27
  • 8.­2
  • 8.­4-6
  • 8.­13-17
  • 8.­23-25
  • 8.­28
  • 8.­31
  • 8.­34
  • 8.­36-38
  • 8.­42
  • 8.­45-48
  • 8.­53
  • 9.­1
  • 9.­6-7
  • 9.­12-13
  • 9.­43
  • 9.­45
  • 9.­49
  • 10.­2-3
  • 10.­9
  • 10.­23
  • 10.­27
  • 10.­29-31
  • 10.­33-35
  • 10.­40
  • 10.­43-44
  • 10.­47
  • 10.­51
  • 10.­54
  • 10.­63
  • 11.­5
  • 11.­7
  • 11.­12
  • 11.­19
  • 11.­21-22
  • 12.­4-5
  • 12.­10-11
  • 12.­13
  • 12.­15-16
  • 12.­18
  • 13.­69
  • 14.­34
  • 14.­38
  • 14.­40-46
  • 15.­24-25
  • 17.­46
  • 18.­2-3
  • 18.­17
  • 18.­20
  • 19.­14-16
  • 19.­72
  • 19.­83
  • 19.­85
  • 19.­100-103
  • 20.­6
  • 20.­8-9
  • 20.­11
  • 20.­13
  • 20.­32-33
  • 20.­37-39
  • 20.­42-44
  • 20.­47
  • 20.­55
  • 20.­62
  • 20.­65
  • 20.­75
  • 20.­79
  • 20.­82
  • 20.­84-87
  • 20.­89
  • 20.­92
  • 20.­97
  • 20.­102
  • 20.­106
  • 21.­3
  • 21.­7
  • 21.­12
  • 21.­14
  • 21.­18-23
  • 21.­25-26
  • 21.­40
  • 21.­46
  • 21.­48
  • 21.­50
  • 21.­53
  • 21.­61
  • 21.­76
  • 21.­89
  • 22.­6-8
  • 22.­17
  • 22.­19-20
  • 22.­28-29
  • 22.­34
  • 22.­53
  • 22.­58-59
  • 22.­71-73
  • 23.­5
  • 23.­14-15
  • 23.­17
  • 23.­23
  • 24.­5-6
  • 24.­8
  • 24.­18
  • 24.­21
  • 24.­25-26
  • 24.­33-36
  • 24.­40
  • 24.­50
  • 24.­52
  • 24.­55
  • 24.­58-60
  • 24.­65
  • 24.­71
  • 25.­1-2
  • 25.­6-7
  • 26.­10
  • 27.­3
  • 30.­7-9
  • 31.­45
  • 32.­28-30
  • 32.­32
  • 32.­47
  • 33.­8
  • 33.­35
  • 33.­37
  • 33.­60
  • 34.­10
  • 34.­26
  • 34.­30-34
  • 34.­40-42
  • 34.­46-47
  • 35.­26
  • 35.­31-33
  • 35.­36
  • 35.­39
  • 35.­42
  • 36.­2
  • 36.­4
  • 36.­24-26
  • 36.­36-38
  • 36.­52-53
  • 36.­65
  • 36.­68
  • 36.­70
  • 36.­80
  • 37.­4
  • 37.­6-8
  • 37.­11
  • 37.­14
  • 37.­19
  • 37.­34
  • 37.­40-41
  • 37.­43-46
  • 37.­60
  • 38.­8
  • 39.­8-14
  • 39.­16-20
  • 39.­45-46
  • 39.­48-49
  • 39.­52-53
  • 39.­56
  • 40.­48
  • 41.­48
  • 42.­9-10
  • 42.­24-29
  • 43.­4
  • 43.­9-10
  • 43.­19-21
  • 43.­37-40
  • 44.­3-5
  • 44.­7
  • 46.­3-4
  • 46.­12-14
  • 46.­17
  • 46.­19
  • 46.­21
  • 46.­40
  • 47.­10
  • 47.­18
  • 47.­28-30
  • 48.­1-2
  • 48.­5-8
  • 48.­10
  • 48.­12-13
  • 48.­21
  • 48.­26-28
  • 48.­41
  • 48.­46
  • 48.­49
  • 48.­52
  • 48.­99
  • 49.­6
  • 49.­15
  • 49.­30
  • 49.­35
  • 51.­7
  • 51.­9-10
  • 51.­36-40
  • 52.­14
  • 54.­2
  • 54.­17
  • 54.­19
  • 55.­15
  • 55.­44
  • 55.­62
  • 57.­2-5
  • 57.­14
  • 58.­28
  • 59.­5
  • 61.­4-6
  • 62.­36
  • 62.­40
  • 62.­43
  • 63.­58
  • 63.­64-65
  • 63.­82
  • 63.­89
  • 63.­97
  • 63.­101
  • 63.­123
  • 63.­128
  • 63.­141-143
  • 63.­148
  • 63.­167
  • 63.­214
  • 64.­8
  • 64.­24-25
  • 65.­4
  • 69.­7
  • 69.­16-17
  • 69.­20
  • 69.­32
  • 69.­38
  • 69.­44
  • 69.­46
  • 69.­50
  • 70.­5
  • 70.­27
  • 70.­44
  • 70.­47
  • 71.­23
  • 71.­38
  • 71.­42
  • 72.­9
  • 72.­28
  • 72.­33
  • 72.­37
  • 73.­3
  • 73.­52
  • 73.­90
  • 73.­98
  • 73.­102-103
  • 73.­105-107
  • 74.­2
  • 74.­7-9
  • 74.­16
  • 74.­39
  • 74.­51-52
  • 75.­6
  • 75.­19
  • 75.­21
  • 75.­23
  • 75.­25-31
  • 75.­33-34
  • 75.­42
  • 75.­46
  • 76.­4
  • 76.­7
  • 76.­11-12
  • 76.­19
  • 77.­29
  • 79.­11
  • 81.­32
  • 81.­34
  • 82.­2
  • 82.­7
  • 83.­1-5
  • 83.­7-8
  • 83.­10
  • 83.­12-13
  • 83.­15-17
  • 83.­20-30
  • 83.­32-41
  • 83.­50-52
  • 83.­63
  • 84.­7
  • 84.­10-11
  • 84.­21
  • 84.­30
  • 84.­38
  • 84.­58-59
  • 84.­86
  • 84.­116
  • 84.­150
  • 85.­3
  • 86.­43
  • n.­169
  • n.­339
  • n.­1119
  • g.­46
  • g.­470
  • g.­1697
  • g.­1743
  • g.­1854
g.­308

consistency between words and deeds

Wylie:
  • don ’thun pa
Tibetan:
  • དོན་འཐུན་པ།
Sanskrit:
  • samānārthatā

Located in 9 passages in the translation:

  • i.­139
  • 39.­42
  • 55.­32
  • 73.­22
  • 73.­91
  • 73.­96
  • 76.­26
  • 82.­1
  • g.­654
g.­311

constituent

Wylie:
  • khams
Tibetan:
  • ཁམས།
Sanskrit:
  • dhātu

Definition from the 84000 Glossary of Terms:

In the context of Buddhist philosophy, one way to describe experience in terms of eighteen elements (eye, form, and eye consciousness; ear, sound, and ear consciousness; nose, smell, and nose consciousness; tongue, taste, and tongue consciousness; body, touch, and body consciousness; and mind, mental phenomena, and mind consciousness).

This also refers to the elements of the world, which can be enumerated as four, five, or six. The four elements are earth, water, fire, and air. A fifth, space, is often added, and the sixth is consciousness.

In this text:

Also rendered here as “element.”

Located in 132 passages in the translation:

  • i.­23
  • i.­38
  • i.­60
  • 3.­26
  • 3.­30
  • 3.­52
  • 3.­107
  • 6.­11-12
  • 6.­14
  • 6.­26-28
  • 6.­49-51
  • 6.­54
  • 6.­68
  • 7.­27-28
  • 8.­3
  • 8.­11
  • 8.­15
  • 9.­13
  • 9.­38
  • 9.­43
  • 9.­45
  • 9.­49
  • 11.­19
  • 11.­22
  • 11.­38
  • 12.­3
  • 12.­18
  • 13.­69
  • 15.­34
  • 16.­8
  • 16.­39
  • 16.­84
  • 16.­104
  • 17.­8
  • 17.­73
  • 18.­37
  • 20.­34
  • 20.­95
  • 20.­102
  • 21.­3
  • 21.­6
  • 21.­12
  • 21.­18-19
  • 21.­23
  • 21.­25-26
  • 21.­40-41
  • 21.­46
  • 21.­50
  • 21.­61
  • 21.­90
  • 22.­35
  • 22.­73
  • 23.­17
  • 24.­19
  • 24.­25-26
  • 24.­33
  • 24.­41
  • 24.­51
  • 24.­56
  • 27.­3
  • 31.­50
  • 32.­29
  • 32.­31
  • 32.­34
  • 32.­49
  • 33.­35
  • 33.­37
  • 34.­10
  • 34.­30
  • 35.­45
  • 36.­65
  • 36.­80
  • 37.­4
  • 39.­9-14
  • 39.­16-20
  • 39.­45-46
  • 39.­48-49
  • 39.­52-53
  • 39.­56
  • 40.­48
  • 41.­48
  • 42.­30
  • 43.­10
  • 43.­24
  • 43.­26
  • 49.­35
  • 50.­19
  • 54.­17
  • 61.­5
  • 63.­97
  • 65.­4
  • 70.­44
  • 73.­3
  • 73.­68
  • 73.­100
  • 74.­40-41
  • 74.­51
  • 76.­15
  • 83.­1
  • 84.­89
  • 84.­133
  • 84.­151
  • n.­128
  • n.­856
  • g.­470
  • g.­479
  • g.­1179
  • g.­1518
  • g.­1697
g.­314

contact

Wylie:
  • ’dus te reg pa
  • reg pa
Tibetan:
  • འདུས་ཏེ་རེག་པ།
  • རེག་པ།
Sanskrit:
  • saṃsparśa
  • sparśa

Located in 52 passages in the translation:

  • i.­23
  • 3.­22
  • 3.­27
  • 6.­28
  • 6.­30-31
  • 6.­46
  • 6.­69
  • 7.­1
  • 8.­6
  • 8.­13
  • 8.­17
  • 8.­34
  • 9.­8
  • 10.­3-4
  • 10.­9
  • 10.­40
  • 10.­47
  • 10.­54
  • 10.­63
  • 14.­34
  • 14.­38
  • 15.­24
  • 18.­3
  • 18.­21-22
  • 19.­15-16
  • 20.­6
  • 20.­48-49
  • 20.­66-67
  • 20.­75
  • 22.­7-8
  • 22.­20
  • 22.­28
  • 23.­5
  • 26.­10
  • 31.­45
  • 32.­29
  • 35.­42
  • 42.­9
  • 58.­28
  • 61.­6
  • 70.­5
  • 78.­27
  • 83.­1
  • n.­339
  • n.­572
g.­327

conventional label

Wylie:
  • tha snyad gdags pa
  • tha snyad ’dogs pa
Tibetan:
  • ཐ་སྙད་གདགས་པ།
  • ཐ་སྙད་འདོགས་པ།
Sanskrit:
  • vyavahṛ
  • vyavahāra

Located in 7 passages in the translation:

  • i.­111
  • 3.­2
  • 3.­4
  • 20.­32
  • 20.­35
  • 54.­8
  • 83.­9
g.­333

counterpoint to all that is ordinary

Wylie:
  • ’jig rten thams cad dang mi ’thun pa
Tibetan:
  • འཇིག་རྟེན་ཐམས་ཅད་དང་མི་འཐུན་པ།
Sanskrit:
  • sarva­loka­vipratyanīkā

Also translated as “antithetical to all worlds.”

Located in 4 passages in the translation:

  • 48.­1
  • 48.­3
  • 48.­6
  • g.­90
g.­335

covetousness

Wylie:
  • brnab sems
Tibetan:
  • བརྣབ་སེམས།
Sanskrit:
  • abhidhyā

Located in 22 passages in the translation:

  • 11.­37
  • 16.­2-4
  • 16.­7
  • 16.­9-19
  • 26.­18
  • 73.­39
  • 77.­28
  • g.­644
  • g.­1186
  • g.­1699
g.­339

craving

Wylie:
  • sred pa
Tibetan:
  • སྲེད་པ།
Sanskrit:
  • tṛṣṇā

Definition from the 84000 Glossary of Terms:

Eighth of the twelve links of dependent origination. Craving is often listed as threefold: craving for the desirable, craving for existence, and craving for nonexistence.

Located in 24 passages in the translation:

  • 3.­22
  • 3.­27
  • 3.­129
  • 6.­46
  • 6.­69
  • 7.­1
  • 8.­6
  • 8.­13
  • 8.­17
  • 8.­34
  • 9.­44
  • 16.­99
  • 19.­16
  • 22.­7-8
  • 22.­20
  • 26.­10
  • 33.­12
  • 35.­42
  • 61.­6
  • 70.­5
  • 83.­1
  • 84.­115
  • g.­640
g.­344

cultivate

Wylie:
  • sgom
Tibetan:
  • སྒོམ།
Sanskrit:
  • bhāvaya

Acquainting the mind with a virtuous object. Often translated as “meditation” and “familiarization.”

Located in 104 passages in the translation:

  • 2.­4
  • 3.­66
  • 3.­71
  • 3.­111
  • 6.­29
  • 8.­28-30
  • 9.­4
  • 10.­48
  • 10.­56
  • 10.­59
  • 11.­59
  • 13.­4
  • 13.­25
  • 21.­27
  • 22.­9
  • 25.­7
  • 26.­28-33
  • 26.­35-36
  • 26.­44
  • 26.­47
  • 27.­15
  • 28.­12
  • 31.­36
  • 32.­37
  • 32.­39-42
  • 32.­46
  • 32.­48
  • 33.­61
  • 39.­2
  • 39.­28
  • 39.­58
  • 41.­45
  • 45.­11
  • 45.­13
  • 48.­31
  • 48.­34
  • 48.­38
  • 48.­40
  • 48.­43
  • 48.­87
  • 48.­93
  • 49.­11
  • 50.­9
  • 51.­22
  • 51.­78
  • 52.­11
  • 54.­1
  • 54.­5-6
  • 54.­22
  • 56.­17
  • 58.­14
  • 60.­4
  • 61.­17
  • 61.­20
  • 63.­60-61
  • 63.­93
  • 63.­95-96
  • 63.­132
  • 63.­155-156
  • 63.­171
  • 68.­2
  • 70.­24
  • 70.­26-27
  • 70.­34-36
  • 71.­10
  • 71.­12
  • 71.­14
  • 71.­16
  • 71.­18
  • 71.­25
  • 72.­2
  • 72.­24
  • 73.­110
  • 74.­53-54
  • 75.­14
  • 76.­38
  • 76.­42
  • 76.­45
  • 77.­8
  • 78.­9
  • 79.­21
  • 81.­4
  • 81.­11
  • 83.­52
  • n.­678
g.­347

cyclic existence

Wylie:
  • ’khor ba
Tibetan:
  • འཁོར་བ།
Sanskrit:
  • saṃsāra

Definition from the 84000 Glossary of Terms:

A state of involuntary existence conditioned by afflicted mental states and the imprint of past actions, characterized by suffering in a cycle of life, death, and rebirth. On its reversal, the contrasting state of nirvāṇa is attained, free from suffering and the processes of rebirth.

Located in 15 passages in the translation:

  • 26.­6
  • 27.­18
  • 41.­25
  • 58.­30
  • 75.­15
  • 85.­3
  • 85.­23
  • 86.­12
  • n.­868
  • g.­302
  • g.­366
  • g.­725
  • g.­741
  • g.­1547
  • g.­1757
g.­348

Darśana level

Wylie:
  • mthong ba’i sa
Tibetan:
  • མཐོང་བའི་ས།
Sanskrit:
  • darśanabhūmi

Lit. “Seeing level.” The fourth of the ten levels traversed by all practitioners, from the level of an ordinary person until reaching buddhahood. See “ten levels.”

Located in 13 passages in the translation:

  • i.­61
  • 17.­128
  • 18.­38
  • 19.­55
  • 19.­77
  • 20.­53
  • 51.­59
  • 64.­18
  • 69.­24
  • 70.­2
  • 71.­32
  • 71.­36
  • g.­1692
g.­354

decline

Wylie:
  • ’grib
Tibetan:
  • འགྲིབ།
Sanskrit:
  • hā

Located in 15 passages in the translation:

  • 2.­60
  • 23.­22
  • 37.­15-18
  • 37.­21
  • 37.­72
  • 39.­46
  • 55.­54
  • 73.­91
  • 73.­97
  • 84.­97
  • 84.­255
  • 84.­298
g.­355

decrease

Wylie:
  • ’grib
Tibetan:
  • འགྲིབ།
Sanskrit:
  • apaci

Located in 29 passages in the translation:

  • i.­64
  • 3.­2
  • 3.­23
  • 12.­9
  • 18.­37
  • 19.­45
  • 20.­102-105
  • 21.­18-20
  • 24.­33-34
  • 24.­40-41
  • 28.­3
  • 31.­38
  • 33.­11
  • 33.­59
  • 35.­6
  • 48.­46
  • 51.­46-48
  • 51.­52
  • 74.­35
  • 75.­21
g.­359

deficient thought

Wylie:
  • dman pa’i sems
Tibetan:
  • དམན་པའི་སེམས།
Sanskrit:
  • hīnacitta

Located in 1 passage in the translation:

  • 67.­1
g.­361

defilement

Wylie:
  • kun nas nyon mongs pa
Tibetan:
  • ཀུན་ནས་ཉོན་མོངས་པ།
Sanskrit:
  • saṃkleśa

Definition from the 84000 Glossary of Terms:

A term meaning defilement, impurity, and pollution, broadly referring to cognitive and emotional factors that disturb and obscure the mind. As the self-perpetuating process of affliction in the minds of beings, it is a synonym for saṃsāra. It is often paired with its opposite, vyavadāna, meaning “purification.”

Located in 100 passages in the translation:

  • i.­23
  • i.­28
  • i.­48
  • i.­58
  • i.­66
  • i.­98
  • i.­122
  • i.­139
  • i.­181
  • 1.­2
  • 3.­2
  • 3.­23
  • 3.­116
  • 6.­24-25
  • 6.­29
  • 7.­17
  • 8.­9
  • 9.­39
  • 10.­10
  • 10.­12
  • 10.­14-15
  • 11.­18
  • 12.­9
  • 14.­24
  • 14.­46
  • 16.­87
  • 17.­70
  • 19.­46
  • 19.­99
  • 20.­82
  • 21.­6
  • 21.­42
  • 24.­40-41
  • 31.­3
  • 31.­31
  • 31.­37-38
  • 31.­42
  • 32.­18
  • 33.­5
  • 33.­40
  • 33.­59-60
  • 34.­15
  • 36.­8
  • 36.­49
  • 37.­68
  • 37.­72
  • 38.­23-24
  • 42.­8
  • 42.­30
  • 46.­19
  • 48.­4
  • 48.­11
  • 50.­31
  • 52.­8
  • 55.­24
  • 55.­37
  • 55.­43
  • 58.­14
  • 65.­8-9
  • 70.­44
  • 70.­48
  • 73.­71
  • 73.­108
  • 74.­3-5
  • 74.­9
  • 74.­35
  • 75.­21
  • 75.­42
  • 76.­18
  • 76.­46
  • 80.­14
  • 80.­18-19
  • 80.­22-23
  • 80.­26-27
  • 80.­30-31
  • 80.­34-37
  • 81.­1
  • 83.­1
  • 83.­18
  • 83.­20
  • 84.­203
  • g.­1339
  • g.­1690
  • g.­1695
g.­362

defining mark

Wylie:
  • mtshan nyid
Tibetan:
  • མཚན་ཉིད།
Sanskrit:
  • lakṣaṇa

Located in 18 passages in the translation:

  • i.­36
  • i.­46
  • i.­58
  • i.­62
  • i.­68
  • i.­111
  • i.­139
  • i.­160
  • 4.­1
  • 6.­29
  • 8.­48-49
  • 38.­49
  • 64.­22-23
  • 83.­46
  • n.­233
  • n.­330
g.­371

dependent origination

Wylie:
  • rten cing ’brel bar ’byung ba
Tibetan:
  • རྟེན་ཅིང་འབྲེལ་བར་འབྱུང་བ།
Sanskrit:
  • pratītya­samutpāda

The relative nature of phenomena, which arise in dependence on causes and conditions. Together with the four noble truths, this was the first teaching given by the Buddha. When this appears as plural in the translation, it refers to dharmas as dependently originated.

Located in 84 passages in the translation:

  • i.­150
  • i.­166
  • 6.­49-51
  • 6.­54
  • 7.­27-28
  • 8.­3
  • 9.­13
  • 9.­38
  • 9.­43
  • 9.­45
  • 11.­22
  • 12.­3
  • 12.­18
  • 13.­69
  • 16.­104
  • 21.­3
  • 21.­6
  • 21.­12
  • 21.­18-19
  • 21.­23
  • 21.­25-26
  • 21.­40-41
  • 21.­46
  • 21.­50
  • 21.­61
  • 21.­90
  • 22.­35
  • 22.­73
  • 23.­17
  • 24.­25-26
  • 24.­33
  • 24.­41
  • 24.­51
  • 24.­56
  • 27.­3
  • 32.­49
  • 34.­10
  • 34.­30
  • 36.­65
  • 36.­80
  • 37.­4
  • 39.­9-14
  • 39.­16-20
  • 39.­45-46
  • 39.­48-49
  • 39.­52-53
  • 39.­56
  • 43.­10
  • 43.­24
  • 48.­91
  • 51.­60
  • 61.­6-8
  • 63.­97
  • 69.­44
  • 70.­31
  • 73.­3
  • 73.­93
  • 73.­100
  • 74.­45
  • 84.­249
  • n.­339
  • n.­373
  • g.­1518
g.­375

descent into error

Wylie:
  • log par ltung ba
Tibetan:
  • ལོག་པར་ལྟུང་བ།
Sanskrit:
  • vinipāta

Located in 1 passage in the translation:

  • 50.­1
g.­378

designation

Wylie:
  • btags pa
  • gdags pa
Tibetan:
  • བཏགས་པ།
  • གདགས་པ།
Sanskrit:
  • prajñapti

Located in 54 passages in the translation:

  • i.­38
  • i.­182
  • 3.­153
  • 6.­5-6
  • 6.­8
  • 6.­15
  • 6.­17
  • 6.­19
  • 6.­22
  • 6.­34
  • 8.­11
  • 10.­15
  • 18.­12
  • 18.­33
  • 24.­15-17
  • 24.­19
  • 24.­85
  • 42.­9
  • 42.­11
  • 47.­8
  • 63.­30
  • 64.­1
  • 64.­4-5
  • 71.­36
  • 72.­9
  • 73.­98
  • 74.­54
  • 75.­1
  • 75.­9
  • 75.­21
  • 76.­17-18
  • 76.­29
  • 77.­40
  • 78.­34-35
  • 80.­15
  • 83.­3
  • 83.­6-7
  • 83.­11
  • 83.­14
  • 83.­33-34
  • 83.­41
  • n.­51
  • n.­121
  • n.­127
  • n.­233
  • n.­861
g.­380

desire realm

Wylie:
  • ’dod pa’i khams
Tibetan:
  • འདོད་པའི་ཁམས།
Sanskrit:
  • kāmadhātu

Definition from the 84000 Glossary of Terms:

In Buddhist cosmology, this is our own realm, the lowest and most coarse of the three realms of saṃsāra. It is called this because beings here are characterized by their strong longing for and attachment to the pleasures of the senses. The desire realm includes hell beings, hungry ghosts, animals, humans, asuras, and the lowest six heavens of the gods‍—from the Heaven of the Four Great Kings (cāturmahā­rājika) up to the Heaven of Making Use of Others’ Emanations (para­nirmita­vaśa­vartin). Located above the desire realm is the form realm (rūpadhātu) and the formless realm (ārūpyadhātu).

Located in 68 passages in the translation:

  • i.­60
  • 2.­63
  • 3.­61
  • 3.­63
  • 3.­67
  • 3.­71
  • 3.­147
  • 6.­69
  • 9.­38
  • 9.­46
  • 11.­46
  • 13.­63
  • 15.­18
  • 17.­43
  • 19.­9-10
  • 19.­52
  • 19.­99
  • 20.­6
  • 29.­9
  • 33.­35
  • 33.­37
  • 36.­14-15
  • 37.­73
  • 39.­47
  • 40.­43
  • 41.­25
  • 43.­1
  • 43.­10
  • 44.­8
  • 44.­11-13
  • 48.­1-2
  • 48.­14-15
  • 48.­25
  • 48.­44
  • 50.­29
  • 54.­2
  • 59.­3
  • 62.­24
  • 63.­42
  • 64.­6-7
  • 70.­34
  • 71.­32
  • 72.­24
  • 72.­33
  • 76.­18
  • 76.­45
  • 77.­29
  • 80.­20-21
  • 83.­1
  • 84.­252
  • 84.­254
  • 84.­257
  • n.­317
  • n.­721
  • g.­1076
  • g.­1097
  • g.­1209
  • g.­1725
  • g.­1745
  • g.­1755
g.­381

destined

Wylie:
  • nges pa
Tibetan:
  • ངེས་པ།
Sanskrit:
  • niyata

Located in 9 passages in the translation:

  • 78.­1-9
g.­384

detailed and thorough knowledge

Wylie:
  • so so yang dag par rig pa
Tibetan:
  • སོ་སོ་ཡང་དག་པར་རིག་པ།
Sanskrit:
  • pratisaṃvid

See “four detailed and thorough knowledges.”

Located in 148 passages in the translation:

  • 1.­19
  • 1.­34
  • 3.­111
  • 7.­27
  • 8.­19
  • 8.­34
  • 8.­39
  • 9.­13
  • 10.­48
  • 11.­24
  • 12.­11
  • 12.­18
  • 14.­2
  • 16.­95
  • 17.­117
  • 19.­107
  • 20.­6
  • 20.­23
  • 20.­34
  • 20.­42
  • 20.­70
  • 20.­93
  • 20.­99
  • 20.­105
  • 21.­3
  • 21.­6
  • 21.­12
  • 21.­17-19
  • 21.­23
  • 21.­25-26
  • 21.­40-41
  • 21.­46
  • 21.­50
  • 21.­59
  • 21.­61
  • 22.­23
  • 22.­30
  • 22.­35
  • 22.­53
  • 22.­73
  • 23.­8
  • 23.­22-23
  • 24.­19
  • 24.­24-26
  • 24.­31
  • 24.­33
  • 24.­41
  • 24.­51
  • 24.­56
  • 25.­3
  • 26.­1-2
  • 26.­6
  • 26.­10
  • 26.­12
  • 27.­3
  • 27.­18
  • 27.­21
  • 28.­1
  • 28.­18
  • 30.­10
  • 30.­23
  • 31.­50
  • 32.­49
  • 32.­69
  • 32.­73-74
  • 33.­4
  • 33.­8
  • 33.­11
  • 33.­31
  • 33.­35
  • 33.­37-38
  • 33.­60
  • 34.­10
  • 34.­30
  • 35.­43
  • 35.­45
  • 36.­2
  • 36.­4
  • 36.­39
  • 36.­65
  • 36.­67
  • 36.­70
  • 36.­80
  • 37.­4
  • 37.­13
  • 37.­19
  • 38.­90
  • 39.­2
  • 39.­9-14
  • 39.­16-20
  • 39.­45-46
  • 39.­48-49
  • 39.­52-53
  • 39.­56
  • 39.­73
  • 39.­83
  • 40.­43
  • 40.­46
  • 40.­48-49
  • 41.­48
  • 41.­52
  • 42.­2
  • 42.­9
  • 42.­30
  • 43.­4
  • 43.­11
  • 43.­24
  • 44.­23
  • 46.­3-4
  • 46.­19
  • 47.­18
  • 47.­30
  • 48.­5
  • 48.­22
  • 51.­2
  • 55.­71
  • 60.­4
  • 60.­38
  • 65.­17
  • 73.­79
  • 74.­53
  • 78.­55
  • 81.­32
  • n.­673
g.­388

devas

Wylie:
  • lha
Tibetan:
  • ལྷ།
Sanskrit:
  • deva

See “gods.”

Located in 2 passages in the translation:

  • 26.­11
  • g.­1951
g.­391

dhāraṇī

Wylie:
  • gzungs
Tibetan:
  • གཟུངས།
Sanskrit:
  • dhāraṇī

Definition from the 84000 Glossary of Terms:

The term dhāraṇī has the sense of something that “holds” or “retains,” and so it can refer to the special capacity of practitioners to memorize and recall detailed teachings. It can also refer to a verbal expression of the teachings‍—an incantation, spell, or mnemonic formula‍—that distills and “holds” essential points of the Dharma and is used by practitioners to attain mundane and supramundane goals. The same term is also used to denote texts that contain such formulas.

Located in 30 passages in the translation:

  • i.­60
  • i.­65
  • i.­129
  • 1.­2
  • 1.­19
  • 1.­34
  • 15.­127
  • 20.­52
  • 21.­25
  • 21.­40-41
  • 21.­50
  • 21.­61
  • 26.­1
  • 26.­22
  • 41.­19
  • 50.­39-41
  • 50.­43
  • 60.­38-39
  • 63.­97
  • 65.­17
  • 75.­15
  • 85.­21
  • n.­69
  • n.­804
  • g.­392
  • g.­393
g.­392

dhāraṇī gateway

Wylie:
  • gzungs kyi sgo
Tibetan:
  • གཟུངས་ཀྱི་སྒོ།
Sanskrit:
  • dhāraṇīmukha

As a magical formula, a dhāraṇī constitutes a gateway to the infinite qualities of awakening, the awakened state itself, and the various forms of buddha activity. See also “dhāraṇī.”

Located in 58 passages in the translation:

  • 2.­6
  • 3.­48
  • 3.­57-58
  • 6.­33
  • 7.­8
  • 8.­27
  • 8.­29
  • 8.­34
  • 9.­24
  • 16.­98
  • 16.­101
  • 16.­104-106
  • 19.­6
  • 20.­6
  • 20.­26
  • 20.­42
  • 20.­60
  • 20.­71
  • 20.­94
  • 21.­10
  • 21.­12
  • 21.­17
  • 21.­26
  • 21.­82
  • 21.­90
  • 22.­24
  • 22.­44
  • 22.­72-73
  • 23.­17
  • 24.­41
  • 25.­5
  • 26.­2
  • 26.­6
  • 26.­12
  • 26.­44
  • 27.­11
  • 27.­18
  • 27.­20-21
  • 27.­38
  • 30.­23
  • 39.­42
  • 60.­38
  • 71.­36
  • 72.­3
  • 72.­7
  • 73.­8
  • 73.­38
  • 74.­51
  • 78.­55
  • 81.­4
  • 81.­7
  • n.­304
  • g.­1428
g.­394

dharma

Wylie:
  • chos
Tibetan:
  • ཆོས།
Sanskrit:
  • dharma

Definition from the 84000 Glossary of Terms:

The term dharma conveys ten different meanings, according to Vasubandhu’s Vyākhyā­yukti. The primary meanings are as follows: the doctrine taught by the Buddha (Dharma); the ultimate reality underlying and expressed through the Buddha’s teaching (Dharma); the trainings that the Buddha’s teaching stipulates (dharmas); the various awakened qualities or attainments acquired through practicing and realizing the Buddha’s teaching (dharmas); qualities or aspects more generally, i.e., phenomena or phenomenal attributes (dharmas); and mental objects (dharmas).

In this text:

Regarding the translation of this term in this text, see i.­22.

Located in 1,317 passages in the translation:

  • s.­1
  • i.­1
  • i.­15-16
  • i.­22-25
  • i.­27-29
  • i.­31-32
  • i.­34-35
  • i.­41
  • i.­47
  • i.­51-52
  • i.­57-58
  • i.­60
  • i.­64
  • i.­67-68
  • i.­70
  • i.­72
  • i.­74-75
  • i.­77
  • i.­85
  • i.­98-99
  • i.­104
  • i.­110-111
  • i.­113
  • i.­123-124
  • i.­126
  • i.­143
  • i.­147
  • i.­158
  • i.­161-162
  • i.­168-169
  • i.­171
  • i.­178-179
  • i.­186
  • i.­188
  • 1.­2
  • 1.­7
  • 1.­14
  • 1.­18
  • 1.­23
  • 1.­33
  • 1.­38
  • 2.­1-2
  • 2.­30
  • 2.­33
  • 2.­48
  • 2.­56-57
  • 2.­60
  • 3.­2
  • 3.­8
  • 3.­16
  • 3.­18
  • 3.­20
  • 3.­22-23
  • 3.­25
  • 3.­29
  • 3.­34
  • 3.­38
  • 3.­43
  • 3.­45
  • 3.­51
  • 3.­53
  • 3.­56
  • 3.­65
  • 3.­70
  • 3.­73
  • 3.­85
  • 3.­87-88
  • 3.­105
  • 3.­107
  • 3.­110
  • 3.­125
  • 3.­132
  • 3.­144
  • 4.­2-4
  • 5.­10-11
  • 6.­1
  • 6.­3
  • 6.­10
  • 6.­23
  • 6.­29
  • 6.­31-33
  • 6.­40
  • 6.­42
  • 6.­68-71
  • 6.­73-74
  • 7.­1
  • 7.­13-17
  • 7.­20
  • 7.­29
  • 8.­1
  • 8.­9
  • 8.­11
  • 8.­13
  • 8.­32
  • 8.­34
  • 8.­36-41
  • 8.­51-52
  • 9.­7-8
  • 9.­15
  • 9.­17-18
  • 9.­28
  • 9.­39-42
  • 9.­44
  • 9.­46
  • 9.­49
  • 10.­3
  • 10.­9
  • 10.­37
  • 10.­40
  • 10.­46
  • 10.­53
  • 10.­63
  • 10.­66
  • 11.­6
  • 11.­33
  • 11.­39
  • 11.­56
  • 11.­63-67
  • 11.­72
  • 12.­3
  • 12.­5
  • 12.­9
  • 12.­19
  • 13.­11
  • 13.­18
  • 13.­28
  • 13.­31
  • 13.­46
  • 13.­55
  • 13.­60
  • 13.­64
  • 13.­70
  • 14.­7-9
  • 14.­11
  • 14.­14
  • 14.­17
  • 14.­20-21
  • 14.­23-24
  • 14.­26-28
  • 14.­30
  • 14.­33-34
  • 14.­38
  • 14.­47
  • 14.­52-53
  • 15.­9
  • 15.­11-14
  • 15.­22-26
  • 15.­34
  • 15.­46
  • 15.­61-62
  • 15.­83
  • 15.­89-93
  • 15.­104
  • 15.­111
  • 15.­115
  • 15.­118
  • 15.­130
  • 15.­135
  • 16.­1
  • 16.­3
  • 16.­19-20
  • 16.­27-29
  • 16.­39
  • 16.­91
  • 16.­99-100
  • 16.­102
  • 17.­1-11
  • 17.­25
  • 17.­34
  • 17.­41
  • 17.­45
  • 17.­53-54
  • 17.­56
  • 17.­60
  • 17.­66
  • 17.­68-69
  • 17.­73
  • 17.­78
  • 17.­81
  • 17.­84
  • 17.­89-91
  • 17.­94
  • 17.­107-108
  • 17.­111
  • 17.­127
  • 18.­1-13
  • 18.­15
  • 18.­19
  • 18.­36
  • 18.­38
  • 18.­40
  • 19.­15
  • 19.­27-29
  • 19.­39-40
  • 19.­69-80
  • 19.­82
  • 20.­3-6
  • 20.­11
  • 20.­46
  • 20.­50
  • 20.­54-55
  • 20.­64
  • 20.­73
  • 20.­75-84
  • 20.­86
  • 20.­89
  • 20.­91-92
  • 21.­1-4
  • 21.­11
  • 21.­19
  • 21.­25-27
  • 21.­29-32
  • 21.­37-41
  • 21.­43-44
  • 21.­47
  • 21.­49
  • 21.­51-53
  • 21.­55
  • 21.­60
  • 21.­83
  • 22.­2
  • 22.­4
  • 22.­28
  • 22.­41
  • 22.­48-49
  • 22.­54
  • 22.­63-69
  • 22.­72-73
  • 23.­1
  • 23.­5
  • 23.­11
  • 23.­21-22
  • 24.­1
  • 24.­20
  • 24.­36
  • 24.­38-39
  • 24.­42
  • 24.­48
  • 24.­54-55
  • 24.­57
  • 24.­61
  • 24.­76-77
  • 24.­84-85
  • 25.­1-2
  • 25.­4
  • 25.­15
  • 25.­17
  • 26.­1
  • 26.­5-6
  • 26.­12
  • 26.­45-47
  • 27.­3
  • 27.­10
  • 27.­13-15
  • 27.­18
  • 27.­20
  • 27.­38
  • 28.­2-4
  • 28.­7-8
  • 28.­11
  • 28.­18
  • 30.­14
  • 30.­17
  • 30.­19
  • 30.­23
  • 30.­26
  • 30.­37
  • 31.­3-4
  • 31.­7
  • 31.­11
  • 31.­36-38
  • 31.­44
  • 31.­47
  • 31.­50
  • 31.­58
  • 32.­4-5
  • 32.­7
  • 32.­9
  • 32.­15
  • 32.­18
  • 32.­29
  • 32.­31
  • 32.­34
  • 32.­48
  • 32.­62
  • 32.­64
  • 32.­71-72
  • 33.­2
  • 33.­5-6
  • 33.­17-18
  • 33.­32
  • 33.­34
  • 33.­36
  • 33.­59-60
  • 34.­1
  • 34.­10-11
  • 34.­13-15
  • 34.­17
  • 34.­21-23
  • 34.­25-26
  • 35.­4
  • 35.­6
  • 35.­8-14
  • 35.­16-20
  • 35.­22
  • 36.­2
  • 36.­4
  • 36.­27-28
  • 36.­32-33
  • 36.­60
  • 36.­66
  • 36.­68
  • 36.­76
  • 36.­78
  • 36.­81
  • 37.­2
  • 37.­15
  • 37.­20-22
  • 37.­26-27
  • 37.­33
  • 37.­36
  • 37.­39-41
  • 37.­43
  • 37.­60-63
  • 37.­67-70
  • 37.­72
  • 37.­74
  • 37.­76-78
  • 37.­80-81
  • 38.­2
  • 38.­4
  • 38.­10-12
  • 38.­16
  • 38.­30-32
  • 38.­61
  • 38.­69
  • 38.­88
  • 38.­94
  • 39.­5
  • 39.­8
  • 39.­28
  • 39.­42
  • 39.­47
  • 39.­55
  • 39.­87
  • 39.­89-90
  • 40.­30
  • 40.­43-45
  • 41.­47-48
  • 42.­8-9
  • 42.­17
  • 42.­30
  • 42.­32-33
  • 43.­9
  • 43.­11-12
  • 43.­14
  • 43.­16-18
  • 43.­28
  • 43.­37
  • 43.­41-42
  • 43.­44-45
  • 44.­3
  • 44.­11
  • 46.­4
  • 46.­9
  • 46.­11-13
  • 46.­19
  • 46.­21
  • 46.­34
  • 46.­46
  • 47.­10
  • 47.­16
  • 48.­4
  • 48.­9
  • 48.­26
  • 48.­29
  • 48.­33
  • 48.­41
  • 48.­44-47
  • 48.­51-53
  • 48.­55-56
  • 48.­59-61
  • 48.­69
  • 49.­4-5
  • 49.­12-15
  • 49.­28
  • 49.­30
  • 49.­35
  • 50.­1-2
  • 50.­10
  • 50.­19-26
  • 50.­28
  • 50.­30-32
  • 50.­37
  • 50.­39
  • 51.­6-7
  • 51.­18
  • 51.­24-25
  • 51.­28-29
  • 51.­44
  • 51.­52-53
  • 51.­78
  • 52.­14-16
  • 52.­18-19
  • 54.­11
  • 54.­14-15
  • 54.­22
  • 55.­1-3
  • 55.­5
  • 55.­32
  • 55.­44
  • 55.­58
  • 55.­66-67
  • 55.­69-70
  • 55.­72-76
  • 56.­1-2
  • 56.­4
  • 56.­18-19
  • 56.­28
  • 57.­6
  • 57.­10-11
  • 57.­21
  • 58.­2
  • 58.­5-6
  • 58.­13-14
  • 58.­28
  • 58.­34
  • 59.­3-4
  • 59.­7
  • 59.­10-17
  • 59.­20-25
  • 60.­1-2
  • 60.­4
  • 60.­12
  • 60.­15
  • 60.­19
  • 60.­22-26
  • 60.­28
  • 60.­32-33
  • 60.­36
  • 60.­38-39
  • 61.­11
  • 62.­18
  • 62.­20
  • 62.­22
  • 62.­30
  • 62.­32
  • 62.­40
  • 62.­46
  • 62.­48
  • 62.­50
  • 62.­56
  • 63.­34-36
  • 63.­42
  • 63.­44-46
  • 63.­49
  • 63.­53
  • 63.­67
  • 63.­69-70
  • 63.­78-82
  • 63.­84-90
  • 63.­93
  • 63.­107
  • 63.­117
  • 63.­119-120
  • 63.­127-128
  • 63.­135-136
  • 63.­141-143
  • 63.­146-148
  • 63.­155
  • 63.­157
  • 63.­161
  • 63.­166-172
  • 63.­177
  • 63.­203
  • 63.­205-207
  • 63.­209-210
  • 63.­215
  • 63.­217
  • 63.­223-228
  • 64.­10
  • 64.­24
  • 64.­27
  • 64.­35
  • 65.­4
  • 65.­6-7
  • 65.­9-10
  • 65.­13
  • 66.­6
  • 67.­1
  • 68.­2
  • 69.­2-3
  • 69.­5-7
  • 69.­19
  • 69.­30-34
  • 69.­37-44
  • 69.­50
  • 70.­3
  • 70.­15
  • 70.­18
  • 70.­21
  • 70.­34-35
  • 70.­44
  • 70.­48
  • 71.­5
  • 71.­17-19
  • 71.­23-24
  • 71.­26
  • 71.­28-30
  • 71.­33-36
  • 71.­38-39
  • 71.­42
  • 72.­1
  • 72.­4-6
  • 72.­9-10
  • 72.­12
  • 72.­14-15
  • 72.­20
  • 72.­26
  • 72.­28-29
  • 72.­33-37
  • 73.­1
  • 73.­3-6
  • 73.­10-11
  • 73.­14-15
  • 73.­23
  • 73.­25
  • 73.­27-32
  • 73.­36-40
  • 73.­65
  • 73.­75
  • 73.­77
  • 73.­79
  • 73.­81-83
  • 73.­91
  • 73.­93-95
  • 73.­97-108
  • 73.­113
  • 73.­115-118
  • 74.­2
  • 74.­4
  • 74.­6
  • 74.­13
  • 74.­16
  • 74.­18-19
  • 74.­21-30
  • 74.­46-47
  • 74.­49-52
  • 74.­54
  • 74.­56
  • 75.­6-8
  • 75.­10
  • 75.­12
  • 75.­14
  • 75.­18-24
  • 75.­27
  • 75.­41-43
  • 75.­46-47
  • 76.­2
  • 76.­5
  • 76.­7-8
  • 76.­13-15
  • 76.­18-20
  • 76.­38
  • 76.­45
  • 76.­47-48
  • 77.­2-9
  • 77.­13-16
  • 77.­24-25
  • 77.­39-42
  • 78.­9
  • 78.­14-15
  • 78.­27-31
  • 78.­34-40
  • 78.­44
  • 78.­49
  • 78.­52-55
  • 79.­1-5
  • 79.­7
  • 79.­11
  • 79.­13
  • 79.­20-23
  • 80.­1-3
  • 80.­11-12
  • 80.­15
  • 81.­1-6
  • 81.­8-9
  • 81.­13-15
  • 81.­17-35
  • 81.­37
  • 82.­1
  • 82.­4
  • 82.­6
  • 82.­8-14
  • 83.­1
  • 83.­33-34
  • 83.­63
  • 83.­70
  • 84.­5
  • 84.­7-9
  • 84.­12-14
  • 84.­27-29
  • 84.­34
  • 84.­37
  • 84.­50
  • 84.­55
  • 84.­58-59
  • 84.­63
  • 84.­68
  • 84.­72
  • 84.­78
  • 84.­88
  • 84.­90
  • 84.­97
  • 84.­107
  • 84.­112
  • 84.­115-118
  • 84.­134-136
  • 84.­138-139
  • 84.­145-146
  • 84.­148-149
  • 84.­151
  • 84.­153-154
  • 84.­156-157
  • 84.­162
  • 84.­178
  • 84.­185
  • 84.­200-201
  • 84.­220-221
  • 84.­227-228
  • 84.­239
  • 84.­242
  • 84.­244
  • 84.­246
  • 84.­254
  • 84.­265
  • 84.­270
  • 84.­272-273
  • 84.­281
  • 84.­299-300
  • 85.­5-7
  • 85.­10
  • 85.­13
  • 85.­16-18
  • 85.­23
  • 85.­25
  • 85.­28
  • 85.­30
  • 85.­39-41
  • 85.­45
  • 85.­47-48
  • 85.­51
  • 85.­59
  • 85.­61
  • 86.­5
  • 86.­8
  • 86.­11-13
  • 86.­18
  • 86.­25
  • 86.­31-33
  • 86.­37
  • 86.­39-43
  • 87.­1
  • 87.­5
  • n.­33
  • n.­57
  • n.­103
  • n.­115
  • n.­127-128
  • n.­162
  • n.­165
  • n.­169
  • n.­172
  • n.­204
  • n.­320
  • n.­347
  • n.­353
  • n.­370
  • n.­382
  • n.­396
  • n.­399
  • n.­428
  • n.­434
  • n.­456
  • n.­488
  • n.­497
  • n.­506
  • n.­519
  • n.­522
  • n.­530
  • n.­545
  • n.­555
  • n.­622
  • n.­645
  • n.­651
  • n.­658
  • n.­670
  • n.­680
  • n.­700
  • n.­708
  • n.­726
  • n.­807
  • n.­819
  • n.­822-824
  • n.­830
  • n.­833
  • n.­835-837
  • n.­843
  • n.­856
  • n.­889
  • n.­903
  • n.­924
  • n.­999
  • n.­1073
  • n.­1075
  • n.­1084
  • n.­1089
  • n.­1092
  • n.­1094-1095
  • n.­1117
  • n.­1124
  • g.­371
  • g.­396
  • g.­405
  • g.­408
  • g.­411
  • g.­631
  • g.­678
  • g.­1191
  • g.­1255
  • g.­1319
  • g.­1326
  • g.­1425
  • g.­1427
  • g.­1428
  • g.­1429
  • g.­1430
  • g.­1431
  • g.­1432
  • g.­1433
  • g.­1434
  • g.­1435
  • g.­1436
  • g.­1438
  • g.­1439
  • g.­1440
  • g.­1441
  • g.­1442
  • g.­1443
  • g.­1444
  • g.­1445
  • g.­1446
  • g.­1447
  • g.­1448
  • g.­1449
  • g.­1450
  • g.­1451
  • g.­1452
  • g.­1453
  • g.­1454
  • g.­1455
  • g.­1456
  • g.­1457
  • g.­1458
  • g.­1459
  • g.­1460
  • g.­1461
  • g.­1462
  • g.­1464
  • g.­1465
  • g.­1466
  • g.­1467
  • g.­1468
  • g.­1469
  • g.­1518
  • g.­1549
  • g.­1690
  • g.­1719
  • g.­1722
  • g.­1726
  • g.­1750
  • g.­1759
  • g.­1827
g.­395

Dharma and Vinaya

Wylie:
  • chos ’dul ba
Tibetan:
  • ཆོས་འདུལ་བ།
Sanskrit:
  • dharma­vinaya

Definition from the 84000 Glossary of Terms:

An early term used to denote the Buddha’s teaching. “Dharma” refers to the sūtras and “Vinaya” to the rules of discipline.

Located in 8 passages in the translation:

  • i.­162
  • 20.­6
  • 35.­20
  • 39.­77
  • 69.­32
  • 69.­34-35
  • 73.­93
g.­397

dharma constituent

Wylie:
  • chos kyi khams
Tibetan:
  • ཆོས་ཀྱི་ཁམས།
Sanskrit:
  • dharma­dhātu

One of the eighteen constituents, referring to mental phenomena.

Located in 12 passages in the translation:

  • 3.­26
  • 3.­30
  • 3.­52
  • 3.­107
  • 6.­14
  • 6.­27
  • 6.­68
  • 32.­29
  • 74.­41
  • 83.­1
  • g.­405
  • g.­470
g.­399

dharma eye

Wylie:
  • chos kyi mig
Tibetan:
  • ཆོས་ཀྱི་མིག
Sanskrit:
  • dharma­cakṣu

One of the five eyes.

Located in 16 passages in the translation:

  • 2.­42
  • 2.­56
  • 3.­112
  • 3.­117
  • 3.­120-123
  • 6.­32
  • 22.­44
  • 43.­45
  • 48.­29
  • 86.­21
  • n.­89
  • n.­91
  • g.­590
g.­401

dharma in its totality

Wylie:
  • chos kyi rjes su ’thun pa’i chos
Tibetan:
  • ཆོས་ཀྱི་རྗེས་སུ་འཐུན་པའི་ཆོས།
Sanskrit:
  • dharmasya cānudharma

Located in 2 passages in the translation:

  • 60.­1-2
g.­403

Dharma listener

Wylie:
  • chos nyan pa
Tibetan:
  • ཆོས་ཉན་པ།
Sanskrit:
  • dharma­śravaṇika

Located in 35 passages in the translation:

  • 41.­1-23
  • 41.­26-37
g.­404

Dharma preacher

Wylie:
  • chos smra ba
Tibetan:
  • ཆོས་སྨྲ་བ།
Sanskrit:
  • dharma­bhāṇaka
  • dharma­kathika

Definition from the 84000 Glossary of Terms:

Speaker or reciter of scriptures. In early Buddhism a section of the saṅgha would consist of bhāṇakas, who, particularly before the teachings were written down and were only transmitted orally, were a key factor in the preservation of the teachings. Various groups of dharmabhāṇakas specialized in memorizing and reciting a certain set of sūtras or vinaya.

Located in 43 passages in the translation:

  • 30.­17
  • 37.­63
  • 41.­1-23
  • 41.­26-37
  • 44.­15
  • 84.­105
  • 85.­6-7
  • 85.­64
  • 86.­29
g.­405

dharma-constituent

Wylie:
  • chos kyi dbyings
  • chos dbyings
Tibetan:
  • ཆོས་ཀྱི་དབྱིངས།
  • ཆོས་དབྱིངས།
Sanskrit:
  • dharma­dhātu

Dharma-dhātu is a synonym for emptiness or the ultimate nature of phenomena (dharmatā). This term is interpreted variously‍—given the many connotations of dharma/chos‍—as the sphere, element, or nature of phenomena, suchness, or truth. In this text it is used with this general, Mahāyāna sense, not to be confused with dharma constituent (Tib. chos kyi khams), also called in Sanskrit dharma­dhātu, which is one of the eighteen constituents. See also “dharma constituent.”

Located in 104 passages in the translation:

  • i.­66
  • i.­171
  • 2.­12
  • 2.­33
  • 3.­43
  • 3.­50-51
  • 3.­53
  • 3.­131
  • 6.­28
  • 6.­32
  • 6.­68
  • 7.­27
  • 8.­8
  • 8.­11
  • 8.­26
  • 8.­30
  • 8.­34
  • 8.­42
  • 11.­4
  • 11.­47
  • 13.­38
  • 13.­43
  • 13.­69
  • 14.­38
  • 14.­51
  • 15.­43
  • 16.­52-53
  • 18.­38
  • 19.­18
  • 19.­68
  • 19.­86
  • 20.­6
  • 20.­26
  • 20.­42
  • 20.­100
  • 24.­78
  • 28.­10
  • 31.­5
  • 31.­29
  • 33.­35
  • 33.­40
  • 33.­59
  • 36.­31
  • 36.­33
  • 37.­31
  • 37.­75
  • 38.­29
  • 46.­38
  • 47.­27
  • 48.­4
  • 48.­11
  • 48.­27
  • 48.­58
  • 49.­28
  • 50.­28
  • 51.­5
  • 54.­12
  • 55.­30
  • 55.­54
  • 55.­56
  • 55.­64
  • 57.­21
  • 58.­33
  • 59.­22
  • 62.­40
  • 63.­86-87
  • 63.­97
  • 63.­114-115
  • 63.­170
  • 63.­215
  • 64.­26
  • 65.­7
  • 70.­34
  • 71.­4
  • 72.­33
  • 73.­104-107
  • 73.­112
  • 74.­46-52
  • 74.­54-55
  • 79.­18
  • 81.­3
  • 81.­31
  • 84.­97
  • 84.­156
  • 84.­238
  • 84.­244
  • n.­325
  • g.­406
  • g.­407
  • g.­531
g.­408

Dharmameghā

Wylie:
  • chos kyi sprin
Tibetan:
  • ཆོས་ཀྱི་སྤྲིན།
Sanskrit:
  • dharmameghā

Lit. “Cloud of Dharma.” The tenth level of accomplishment pertaining to bodhisattvas. See “ten bodhisattva levels.”

Located in 2 passages in the translation:

  • 18.­38
  • g.­1690
g.­410

dharmas on the side of awakening

Wylie:
  • byang chub kyi phyogs kyi chos
Tibetan:
  • བྱང་ཆུབ་ཀྱི་ཕྱོགས་ཀྱི་ཆོས།
Sanskrit:
  • bodhi­pakṣa­dharma

See “thirty-seven dharmas on the side of awakening.”

Located in 42 passages in the translation:

  • 7.­28
  • 12.­3
  • 12.­18
  • 20.­4-5
  • 21.­12
  • 21.­18-19
  • 21.­23
  • 21.­41
  • 21.­90
  • 22.­35
  • 22.­73
  • 23.­17
  • 24.­25-26
  • 24.­41
  • 24.­51
  • 24.­56
  • 26.­2
  • 34.­1
  • 35.­45
  • 36.­80
  • 37.­4
  • 39.­45-46
  • 39.­49
  • 39.­52
  • 41.­52
  • 43.­4
  • 46.­19
  • 47.­30
  • 54.­4
  • 62.­50
  • 69.­2
  • 69.­29-31
  • 71.­16
  • 71.­39
  • 79.­13
  • n.­347
g.­412

Dharmodgata

Wylie:
  • chos ’phags
Tibetan:
  • ཆོས་འཕགས།
Sanskrit:
  • dharmodgata

A great bodhisattva, residing in a divine city called Gandhavatī, who teaches the Prajñāpāramitā three times a day. He is known for becoming the teacher of the bodhisattva Sadāprarudita, who decides to sell his flesh and blood in order to make offerings to him and receive his teachings. This story is told in this sūtra in chapters 85 and 86. It can also be found quoted in several works, such as The Words of My Perfect Teacher (kun bzang bla ma’i zhal lung) by Patrul Rinpoche.

Located in 64 passages in the translation:

  • s.­2
  • i.­19
  • i.­188
  • 85.­11-14
  • 85.­20-21
  • 85.­23
  • 85.­25
  • 85.­27
  • 85.­30
  • 85.­37
  • 85.­40
  • 85.­44-45
  • 85.­47-49
  • 85.­51-52
  • 85.­57-64
  • 86.­1
  • 86.­8
  • 86.­12
  • 86.­19-24
  • 86.­28
  • 86.­30-33
  • 86.­35
  • 86.­40-43
  • 86.­45
  • n.­1122
  • g.­130
  • g.­149
  • g.­182
  • g.­184
  • g.­680
  • g.­893
  • g.­894
  • g.­1059
  • g.­1063
  • g.­1081
  • g.­1085
  • g.­1321
  • g.­1558
g.­419

direct perception

Wylie:
  • mngon sum
Tibetan:
  • མངོན་སུམ།
Sanskrit:
  • pratyakṣa

Located in 2 passages in the translation:

  • 43.­11
  • g.­292
g.­424

discipline

Wylie:
  • yongs su ’dul ba
  • ’dul ba
  • dul ba
Tibetan:
  • ཡོངས་སུ་འདུལ་བ།
  • འདུལ་བ།
  • དུལ་བ།
Sanskrit:
  • paridamana
  • dama
  • damana

Located in 8 passages in the translation:

  • 1.­10
  • 2.­59
  • 26.­48
  • 33.­1
  • 59.­4
  • 73.­91
  • 73.­93
  • n.­750
g.­438

distinct attributes of a buddha

Wylie:
  • sangs rgyas kyi chos ma ’dres pa
Tibetan:
  • སངས་རྒྱས་ཀྱི་ཆོས་མ་འདྲེས་པ།
Sanskrit:
  • āveṇikabuddhadharma

See “eighteen distinct attributes of a buddha.”

Located in 85 passages in the translation:

  • 3.­111
  • 6.­29
  • 7.­27-28
  • 8.­11
  • 8.­19-20
  • 8.­34
  • 9.­13
  • 10.­40
  • 10.­48
  • 10.­63
  • 10.­68
  • 12.­3-5
  • 12.­11
  • 12.­17-18
  • 14.­2
  • 20.­6-7
  • 20.­23-24
  • 20.­34
  • 20.­42
  • 20.­105
  • 22.­23
  • 22.­30
  • 22.­35
  • 22.­53
  • 22.­72-73
  • 23.­8
  • 23.­22-23
  • 24.­26
  • 24.­31
  • 28.­1
  • 30.­10
  • 30.­23
  • 34.­10
  • 34.­30
  • 35.­43
  • 35.­45
  • 36.­2
  • 36.­39
  • 36.­65
  • 36.­67
  • 36.­70
  • 36.­80
  • 37.­4
  • 37.­13
  • 37.­19
  • 38.­92
  • 39.­2
  • 39.­12-14
  • 39.­16-20
  • 39.­45-46
  • 39.­48-49
  • 39.­52-53
  • 39.­56
  • 39.­83
  • 40.­43
  • 40.­46
  • 40.­48-49
  • 41.­52
  • 42.­2
  • 42.­9
  • 43.­4
  • 43.­11
  • 43.­24
  • 46.­4
  • 60.­4
  • 76.­4
g.­441

divine ear

Wylie:
  • lha’i rna ba
Tibetan:
  • ལྷའི་རྣ་བ།
Sanskrit:
  • divya­śrotra

Located in 6 passages in the translation:

  • 2.­42
  • 3.­44-45
  • 3.­128
  • 78.­44
  • g.­269
g.­444

divine eye

Wylie:
  • lha’i mig
Tibetan:
  • ལྷའི་མིག
Sanskrit:
  • divya­cakṣus

One of the five eyes.

Located in 24 passages in the translation:

  • 1.­4
  • 2.­42
  • 3.­44-45
  • 3.­112
  • 3.­114-115
  • 3.­131
  • 6.­32
  • 16.­88
  • 16.­104
  • 22.­44
  • 62.­38
  • 70.­10
  • 71.­23
  • 71.­28
  • 73.­63
  • 73.­73
  • 78.­34-36
  • 78.­43
  • g.­269
  • g.­590
g.­450

doubt

Wylie:
  • the tshom
  • the tshom za
Tibetan:
  • ཐེ་ཚོམ།
  • ཐེ་ཚོམ་ཟ།
Sanskrit:
  • vicikitsā
  • vicikitsiṣyati

Located in 44 passages in the translation:

  • 3.­117
  • 7.­2
  • 15.­112
  • 17.­6
  • 39.­21
  • 41.­22-23
  • 41.­40
  • 44.­15
  • 44.­19-21
  • 48.­41
  • 49.­2
  • 49.­7
  • 49.­13-15
  • 49.­18
  • 49.­29-30
  • 50.­30-31
  • 50.­39
  • 50.­42-43
  • 52.­26
  • 59.­18
  • 59.­23-24
  • 69.­36
  • 70.­48
  • 75.­21
  • 83.­1
  • 84.­35
  • 84.­93
  • 84.­101
  • 84.­134
  • 86.­22
  • n.­320
  • n.­891
  • n.­975
  • g.­1720
  • g.­1860
g.­453

dream

Wylie:
  • g.yar lam
  • rmi lam
Tibetan:
  • གཡར་ལམ།
  • རྨི་ལམ།
Sanskrit:
  • svapna

Located in 88 passages in the translation:

  • i.­58
  • i.­80
  • i.­94
  • i.­132
  • i.­138
  • i.­165
  • i.­181
  • i.­188
  • 1.­2
  • 6.­21
  • 8.­8
  • 8.­11
  • 10.­20-21
  • 11.­3
  • 13.­31
  • 14.­38
  • 14.­44
  • 18.­4
  • 18.­23
  • 20.­91
  • 22.­64-65
  • 23.­5-11
  • 30.­37
  • 37.­29
  • 37.­33-34
  • 38.­17
  • 39.­28
  • 46.­6
  • 46.­27
  • 47.­27-28
  • 49.­10
  • 52.­1-4
  • 52.­11
  • 55.­1-6
  • 72.­2
  • 72.­6
  • 72.­11
  • 72.­19
  • 72.­22-23
  • 72.­30-32
  • 73.­1-3
  • 74.­13-14
  • 75.­37-38
  • 75.­44
  • 80.­9-14
  • 81.­4-6
  • 81.­9-10
  • 84.­186-187
  • 85.­6
  • 86.­10-13
  • 87.­1
g.­459

Dūraṃgamā

Wylie:
  • ring du song ba
Tibetan:
  • རིང་དུ་སོང་བ།
Sanskrit:
  • dūraṃgamā

Lit. “Far Reaching.” The seventh level of accomplishment pertaining to bodhisattvas. See “ten bodhisattva levels.”

Located in 2 passages in the translation:

  • 18.­38
  • g.­1690
g.­462

ear consciousness constituent

Wylie:
  • rna ba’i rnam par shes pa’i khams
Tibetan:
  • རྣ་བའི་རྣམ་པར་ཤེས་པའི་ཁམས།
Sanskrit:
  • karṇavijñānadhātu

One of the eighteen constituents.

Located in 10 passages in the translation:

  • 3.­22
  • 3.­26
  • 3.­52
  • 3.­107
  • 6.­14
  • 6.­27-28
  • 74.­41
  • 83.­1
  • g.­470
g.­464

egotism

Wylie:
  • nga’o snyam pa’i nga rgyal
Tibetan:
  • ངའོ་སྙམ་པའི་ང་རྒྱལ།
Sanskrit:
  • asmimāna

Located in 1 passage in the translation:

  • 67.­1
g.­465

eight deliverances

Wylie:
  • rnam par thar pa brgyad
Tibetan:
  • རྣམ་པར་ཐར་པ་བརྒྱད།
Sanskrit:
  • aṣṭau vimokṣāḥ

Definition from the 84000 Glossary of Terms:

A series of progressively more subtle states of meditative realization or attainment. There are several presentations of these found in the canonical literature. One of the most common is as follows: (1) One observes form while the mind dwells at the level of the form realm. (2) One observes forms externally while discerning formlessness internally. (3) One dwells in the direct experience of the body’s pleasant aspect. (4) One dwells in the realization of the sphere of infinite space by transcending all conceptions of matter, resistance, and diversity. (5) Transcending the sphere of infinite space, one dwells in the realization of the sphere of infinite consciousness. (6) Transcending the sphere of infinite consciousness, one dwells in the realization of the sphere of nothingness. (7) Transcending the sphere of nothingness, one dwells in the realization of the sphere of neither perception nor nonperception. (8) Transcending the sphere of neither perception nor nonperception, one dwells in the realization of the cessation of conception and feeling.

Located in 38 passages in the translation:

  • i.­60
  • 2.­4
  • 8.­19
  • 11.­40-41
  • 16.­64
  • 26.­31
  • 27.­15
  • 27.­38
  • 38.­79
  • 48.­89
  • 51.­47
  • 62.­52
  • 62.­54
  • 63.­155
  • 64.­24
  • 64.­27
  • 69.­3
  • 69.­16
  • 69.­32
  • 69.­44
  • 71.­36
  • 72.­3
  • 72.­20
  • 73.­4
  • 73.­25
  • 73.­38
  • 73.­50
  • 73.­98
  • 73.­100
  • 74.­51
  • 74.­54
  • 75.­19
  • 77.­2
  • 77.­10
  • 78.­55
  • 81.­4
  • g.­366
g.­470

eighteen constituents

Wylie:
  • khams bcwa brgyad
Tibetan:
  • ཁམས་བཅྭ་བརྒྱད།
Sanskrit:
  • aṣṭādaśadhātu

The eighteen constituents through which sensory experience is produced: the six sense faculties (indriya); the six corresponding sense objects (ālambana); and the six sensory consciousnesses (vijñāna).

When grouped these are: the eye constituent, form constituent, and eye consciousness constituent; the ear constituent, sound constituent, and ear consciousness constituent; the nose constituent, smell constituent, and nose consciousness constituent; the tongue constituent, taste constituent, and tongue consciousness constituent; the body constituent, touch constituent, and body consciousness constituent; the thinking-mind constituent, dharma constituent, and thinking-mind consciousness constituent.

See also “constituents.”

Located in 14 passages in the translation:

  • 11.­39
  • 11.­44
  • 43.­22
  • 74.­30
  • 74.­41
  • 75.­19
  • g.­214
  • g.­397
  • g.­405
  • g.­462
  • g.­553
  • g.­1109
  • g.­1709
  • g.­1739
g.­472

eighteen distinct attributes of a buddha

Wylie:
  • sangs rgyas kyi chos ma ’dres pa bcwa brgyad
Tibetan:
  • སངས་རྒྱས་ཀྱི་ཆོས་མ་འདྲེས་པ་བཅྭ་བརྒྱད།
Sanskrit:
  • aṣṭā­daśāveṇika­buddha­dharma

Definition from the 84000 Glossary of Terms:

Eighteen special features of a buddha’s behavior, realization, activity, and wisdom that are not shared by other beings. They are generally listed as: (1) he never makes a mistake, (2) he is never boisterous, (3) he never forgets, (4) his concentration never falters, (5) he has no notion of distinctness, (6) his equanimity is not due to lack of consideration, (7) his motivation never falters, (8) his endeavor never fails, (9) his mindfulness never falters, (10) he never abandons his concentration, (11) his insight (prajñā) never decreases, (12) his liberation never fails, (13) all his physical actions are preceded and followed by wisdom (jñāna), (14) all his verbal actions are preceded and followed by wisdom, (15) all his mental actions are preceded and followed by wisdom, (16) his wisdom and vision perceive the past without attachment or hindrance, (17) his wisdom and vision perceive the future without attachment or hindrance, and (18) his wisdom and vision perceive the present without attachment or hindrance.

Located in 254 passages in the translation:

  • i.­27
  • i.­38
  • i.­60
  • 2.­4
  • 3.­11-14
  • 3.­18
  • 3.­20
  • 3.­31
  • 3.­39
  • 3.­43
  • 3.­53
  • 3.­71
  • 3.­76
  • 3.­78
  • 3.­107
  • 3.­124
  • 7.­7
  • 7.­20
  • 8.­7
  • 8.­39
  • 8.­42
  • 8.­45
  • 9.­2
  • 9.­8
  • 9.­33
  • 9.­35
  • 9.­38
  • 9.­43-45
  • 9.­48
  • 10.­7
  • 10.­9
  • 10.­56
  • 11.­10
  • 11.­15
  • 11.­19
  • 11.­24
  • 11.­43
  • 11.­45-46
  • 11.­49
  • 11.­70
  • 12.­14-15
  • 13.­51
  • 13.­68-69
  • 14.­13-14
  • 14.­31-32
  • 14.­34
  • 14.­38
  • 14.­49
  • 16.­96
  • 17.­127-128
  • 18.­9
  • 18.­28
  • 18.­37-38
  • 19.­8
  • 19.­26
  • 19.­76
  • 19.­91
  • 19.­107
  • 20.­5
  • 20.­7
  • 20.­50
  • 20.­59
  • 20.­70
  • 20.­93
  • 20.­95
  • 20.­99
  • 20.­105
  • 21.­3
  • 21.­6
  • 21.­10
  • 21.­12
  • 21.­19
  • 21.­23
  • 21.­25-26
  • 21.­40-41
  • 21.­46
  • 21.­50
  • 21.­59
  • 21.­61
  • 21.­82
  • 22.­9
  • 22.­45
  • 22.­58
  • 23.­17
  • 24.­11
  • 24.­19
  • 24.­24-26
  • 24.­41
  • 24.­51
  • 24.­56
  • 25.­3
  • 25.­5
  • 25.­12
  • 26.­1-2
  • 26.­6
  • 26.­10
  • 26.­12
  • 26.­33
  • 26.­44
  • 26.­48
  • 27.­11
  • 27.­18
  • 27.­20-21
  • 27.­38
  • 28.­2
  • 28.­4
  • 28.­10
  • 28.­12
  • 28.­18
  • 30.­1-2
  • 30.­10-11
  • 30.­37
  • 31.­3
  • 31.­20
  • 31.­29
  • 31.­33
  • 31.­37
  • 31.­45
  • 31.­50
  • 32.­17
  • 32.­49
  • 32.­69
  • 32.­73-74
  • 33.­4
  • 33.­8
  • 33.­10-11
  • 33.­20-21
  • 33.­31
  • 33.­35
  • 33.­37-38
  • 33.­60
  • 34.­2
  • 34.­26
  • 35.­4
  • 35.­20
  • 35.­30
  • 35.­45
  • 36.­4
  • 37.­67
  • 37.­73
  • 37.­79
  • 39.­3
  • 39.­6
  • 39.­8-11
  • 39.­42
  • 39.­73
  • 41.­48
  • 42.­6
  • 42.­30
  • 43.­22
  • 44.­2
  • 44.­23
  • 45.­2
  • 46.­3
  • 46.­19
  • 46.­43
  • 47.­18
  • 47.­30
  • 48.­5-7
  • 48.­22
  • 48.­90
  • 49.­6
  • 51.­27
  • 51.­47
  • 51.­78
  • 54.­20-21
  • 55.­30
  • 57.­6
  • 58.­1
  • 64.­24
  • 64.­27
  • 64.­29
  • 65.­4
  • 69.­16
  • 69.­27
  • 69.­32
  • 69.­38
  • 69.­44
  • 70.­10
  • 70.­30
  • 71.­11
  • 71.­19
  • 71.­21
  • 71.­28
  • 71.­39
  • 72.­3
  • 72.­20
  • 73.­4
  • 73.­25
  • 73.­38
  • 73.­87
  • 73.­98
  • 73.­100
  • 74.­22
  • 74.­28
  • 74.­30
  • 74.­51
  • 74.­54
  • 75.­12
  • 75.­14
  • 75.­19
  • 75.­23
  • 76.­1-2
  • 76.­22
  • 76.­24
  • 76.­31
  • 77.­2
  • 77.­22
  • 77.­24
  • 78.­55
  • 79.­5
  • 81.­4
  • 81.­6-10
  • 81.­28
  • 81.­32
  • 82.­8
  • 85.­39
  • g.­438
  • g.­471
g.­473

eighteen emptinesses

Wylie:
  • stong pa nyid bco brgyad
Tibetan:
  • སྟོང་པ་ཉིད་བཅོ་བརྒྱད།
Sanskrit:
  • aṣṭā­daśa­śūnyatā

These are enumerated at 2.­18: (1) inner emptiness, (2) outer emptiness, (3) inner and outer emptiness, (4) the emptiness of emptiness, (5) great emptiness, (6) the emptiness of ultimate reality, (7) the emptiness of the compounded, (8) the emptiness of the uncompounded, (9) the emptiness of what transcends limits, (10) the emptiness of no beginning and no end, (11) the emptiness of nonrepudiation, (12) the emptiness of a basic nature, (13) the emptiness of all dharmas, (14) the emptiness of its own mark, (15) the emptiness of not apprehending, (16) the emptiness of a nonexistent thing, (17) the emptiness of an intrinsic nature, and (18) the emptiness that is the nonexistence of an intrinsic nature.

Located in 21 passages in the translation:

  • i.­60
  • g.­493
  • g.­495
  • g.­496
  • g.­497
  • g.­498
  • g.­499
  • g.­500
  • g.­501
  • g.­502
  • g.­503
  • g.­504
  • g.­506
  • g.­507
  • g.­508
  • g.­510
  • g.­656
  • g.­718
  • g.­814
  • g.­816
  • g.­1190
g.­474

eightfold noble path

Wylie:
  • ’phags pa’i lam yan lag brgyad
Tibetan:
  • འཕགས་པའི་ལམ་ཡན་ལག་བརྒྱད།
Sanskrit:
  • āryāṣṭāṅga­mārga

Right view, right idea, right speech, right conduct, right livelihood, right effort, right mindfulness, and right meditative stabilization.

Located in 106 passages in the translation:

  • i.­24
  • 2.­4
  • 3.­18
  • 3.­39
  • 7.­7
  • 10.­56
  • 10.­66
  • 11.­10
  • 11.­40
  • 11.­45
  • 14.­32
  • 16.­25
  • 16.­35
  • 18.­27
  • 19.­8
  • 19.­24
  • 19.­76
  • 19.­91
  • 20.­5
  • 20.­50
  • 20.­59
  • 20.­70
  • 20.­93
  • 20.­105
  • 21.­6
  • 21.­10
  • 21.­82
  • 22.­9
  • 22.­23
  • 22.­53
  • 22.­72
  • 23.­8
  • 23.­17
  • 23.­22-23
  • 24.­11
  • 24.­19
  • 24.­24
  • 25.­12
  • 26.­1
  • 26.­6
  • 26.­10
  • 26.­29
  • 26.­44
  • 26.­48
  • 27.­20
  • 44.­2
  • 44.­21
  • 48.­87
  • 50.­9
  • 51.­47
  • 54.­1
  • 54.­5-6
  • 54.­15
  • 58.­28
  • 63.­155
  • 64.­24
  • 64.­27
  • 65.­4
  • 65.­10
  • 69.­7
  • 69.­16
  • 69.­27
  • 69.­32
  • 69.­38
  • 69.­44
  • 70.­33
  • 71.­10-11
  • 71.­19
  • 71.­28
  • 71.­32
  • 72.­3
  • 72.­20
  • 73.­4
  • 73.­8
  • 73.­25
  • 73.­38
  • 73.­45
  • 73.­101
  • 73.­117
  • 74.­22
  • 74.­28
  • 74.­30
  • 74.­51
  • 74.­54
  • 75.­10
  • 75.­12
  • 75.­14
  • 75.­17
  • 75.­19
  • 75.­23
  • 75.­41
  • 76.­22
  • 76.­42
  • 76.­47
  • 77.­29
  • 78.­55
  • 81.­4
  • 81.­28
  • 81.­32
  • 82.­8
  • n.­374
  • g.­475
  • g.­1710
g.­479

element

Wylie:
  • khams
  • dbyings
Tibetan:
  • ཁམས།
  • དབྱིངས།
Sanskrit:
  • dhātu

Also rendered here as “constituent.”

Located in 83 passages in the translation:

  • i.­60
  • 3.­24
  • 3.­107
  • 6.­29
  • 6.­31
  • 6.­43-44
  • 6.­68
  • 8.­6
  • 8.­13
  • 8.­16
  • 8.­34
  • 11.­16
  • 16.­8
  • 18.­1
  • 18.­16
  • 19.­16
  • 19.­85
  • 22.­6
  • 22.­19
  • 22.­29
  • 22.­58
  • 22.­72
  • 23.­19-20
  • 23.­23
  • 24.­8
  • 31.­3
  • 32.­29
  • 36.­2
  • 36.­4
  • 36.­65
  • 37.­74
  • 43.­7
  • 49.­29-30
  • 51.­35
  • 57.­6
  • 58.­28
  • 62.­40
  • 62.­43
  • 62.­50
  • 63.­89
  • 63.­97
  • 63.­115-117
  • 63.­154-155
  • 64.­8
  • 64.­24-25
  • 65.­4
  • 69.­36
  • 69.­38-39
  • 69.­50
  • 73.­113
  • 74.­20
  • 76.­18
  • 81.­32
  • 81.­37
  • 82.­2
  • 83.­26-32
  • 83.­38
  • 83.­65
  • 84.­32
  • 86.­5
  • 86.­43
  • n.­339
  • n.­692
  • n.­1092
  • n.­1119
  • g.­311
  • g.­405
  • g.­642
  • g.­1695
g.­484

eliminate

Wylie:
  • spong bar byed
Tibetan:
  • སྤོང་བར་བྱེད།
Sanskrit:
  • prahāṇaṃ kṛ

Located in 32 passages in the translation:

  • 3.­117
  • 3.­132
  • 7.­2-4
  • 12.­3
  • 12.­5
  • 15.­100
  • 16.­21
  • 21.­27
  • 21.­79
  • 36.­71
  • 36.­78
  • 39.­42
  • 41.­42-45
  • 48.­96
  • 54.­14
  • 55.­27
  • 69.­2
  • 69.­16
  • 69.­24-25
  • 71.­36
  • 75.­44
  • 78.­9
  • 79.­2
  • 84.­26
  • 85.­16
  • n.­821
g.­489

emotionally upsetting thought

Wylie:
  • ’khrug pa’i sems
Tibetan:
  • འཁྲུག་པའི་སེམས།
Sanskrit:
  • kṣubhaṇacitta

Located in 2 passages in the translation:

  • 49.­27
  • 67.­1
g.­492

emptiness

Wylie:
  • stong pa nyid
Tibetan:
  • སྟོང་པ་ཉིད།
Sanskrit:
  • śūnyatā

Definition from the 84000 Glossary of Terms:

Emptiness denotes the ultimate nature of reality, the total absence of inherent existence and self-identity with respect to all phenomena. According to this view, all things and events are devoid of any independent, intrinsic reality that constitutes their essence. Nothing can be said to exist independent of the complex network of factors that gives rise to its origination, nor are phenomena independent of the cognitive processes and mental constructs that make up the conventional framework within which their identity and existence are posited. When all levels of conceptualization dissolve and when all forms of dichotomizing tendencies are quelled through deliberate meditative deconstruction of conceptual elaborations, the ultimate nature of reality will finally become manifest. It is the first of the three gateways to liberation.

Located in 313 passages in the translation:

  • i.­24
  • i.­35-36
  • i.­45
  • i.­47
  • i.­60
  • i.­62
  • i.­83
  • i.­101
  • i.­123-124
  • i.­126
  • i.­130
  • i.­136-137
  • i.­143
  • i.­147
  • i.­150
  • i.­165
  • i.­172-173
  • i.­180
  • i.­183-184
  • 1.­2
  • 2.­4
  • 3.­2
  • 3.­16
  • 3.­22-23
  • 3.­33-34
  • 3.­52-53
  • 3.­66
  • 3.­117-118
  • 4.­1
  • 6.­60-61
  • 6.­64
  • 6.­66-67
  • 7.­12
  • 8.­6
  • 8.­14
  • 8.­16-24
  • 8.­26-27
  • 8.­34
  • 8.­37
  • 9.­13
  • 9.­59
  • 10.­6
  • 10.­9
  • 10.­40
  • 10.­66
  • 11.­40
  • 13.­34
  • 13.­51
  • 13.­68
  • 15.­11-12
  • 15.­15
  • 15.­33
  • 16.­26-27
  • 17.­8-9
  • 17.­81-83
  • 18.­2-3
  • 18.­17-22
  • 19.­98
  • 19.­101-103
  • 20.­5-6
  • 20.­15
  • 20.­17
  • 20.­20
  • 20.­24
  • 20.­27
  • 20.­30
  • 20.­32
  • 20.­35
  • 20.­38
  • 20.­41-42
  • 21.­13-17
  • 21.­76
  • 21.­82
  • 21.­87-90
  • 22.­8
  • 22.­17-26
  • 23.­14
  • 23.­18-20
  • 24.­27-29
  • 25.­7
  • 26.­6
  • 26.­30
  • 26.­44
  • 28.­11
  • 33.­1
  • 37.­80
  • 38.­48
  • 38.­76
  • 40.­30
  • 41.­45
  • 42.­8
  • 43.­2
  • 43.­10
  • 43.­27
  • 46.­17
  • 46.­21-22
  • 47.­26
  • 47.­28
  • 48.­11
  • 48.­14
  • 48.­32-34
  • 48.­39-40
  • 48.­88
  • 50.­9
  • 50.­19
  • 50.­24
  • 50.­30
  • 51.­5
  • 51.­26
  • 51.­33
  • 51.­42
  • 51.­45
  • 51.­78
  • 51.­80
  • 52.­1
  • 52.­14
  • 54.­1
  • 54.­3-6
  • 54.­9
  • 54.­13-15
  • 54.­17
  • 54.­20-22
  • 55.­10
  • 55.­36-37
  • 55.­57
  • 55.­60-61
  • 55.­64-65
  • 58.­28
  • 59.­10
  • 59.­12
  • 59.­24-25
  • 60.­3-4
  • 63.­102-103
  • 63.­155
  • 63.­170-171
  • 64.­24
  • 64.­26-27
  • 65.­4
  • 65.­7
  • 65.­10
  • 69.­7
  • 69.­16
  • 69.­27
  • 69.­38
  • 69.­44
  • 69.­47
  • 70.­33
  • 71.­10
  • 71.­19
  • 71.­21
  • 71.­32
  • 71.­36
  • 72.­3
  • 72.­17
  • 72.­24
  • 72.­26
  • 72.­33
  • 73.­8
  • 73.­14
  • 73.­25
  • 73.­46-47
  • 73.­100
  • 74.­29-30
  • 74.­51
  • 75.­6-8
  • 75.­10
  • 75.­29-31
  • 75.­41
  • 75.­47
  • 76.­27
  • 77.­7
  • 77.­9
  • 77.­29
  • 77.­40
  • 78.­27
  • 78.­29-31
  • 78.­34-35
  • 78.­40
  • 79.­22
  • 81.­7
  • 81.­32-34
  • 82.­2-7
  • 82.­13
  • 83.­1
  • 83.­61
  • 83.­63
  • 84.­31
  • 84.­61
  • 84.­170
  • 84.­174
  • 84.­176
  • 84.­180
  • 84.­236
  • 84.­241
  • 84.­273
  • 85.­5
  • 86.­3
  • n.­39
  • n.­48
  • n.­63
  • n.­71-72
  • n.­89
  • n.­330
  • n.­332
  • n.­396
  • n.­401
  • n.­670
  • n.­847-849
  • g.­405
  • g.­494
  • g.­505
  • g.­509
  • g.­510
  • g.­686
  • g.­821
  • g.­1622
  • g.­1721
  • g.­1750
  • g.­1906
  • g.­1909
g.­493

emptiness of a basic nature

Wylie:
  • rang bzhin gyi stong pa nyid
Tibetan:
  • རང་བཞིན་གྱི་སྟོང་པ་ཉིད།
Sanskrit:
  • prakṛti­śūnyatā

One of the fourteen emptinesses and eighteen emptinesses.

Located in 37 passages in the translation:

  • 2.­18
  • 3.­22
  • 3.­43
  • 7.­19
  • 8.­31
  • 8.­33
  • 8.­42
  • 13.­18
  • 15.­10
  • 15.­23
  • 36.­68
  • 38.­61
  • 50.­21
  • 75.­8-11
  • 75.­14-21
  • 75.­23-26
  • 75.­28-30
  • 75.­46
  • 76.­26
  • n.­581
  • g.­473
  • g.­656
g.­495

emptiness of a nonexistent thing

Wylie:
  • dngos po med pa stong pa nyid
Tibetan:
  • དངོས་པོ་མེད་པ་སྟོང་པ་ཉིད།
Sanskrit:
  • abhāva­śūnyatā

One of the eighteen emptinesses.

Located in 10 passages in the translation:

  • 2.­18
  • 3.­43
  • 7.­19
  • 8.­33
  • 8.­42
  • 15.­10
  • 15.­27
  • 36.­68
  • 38.­66
  • g.­473
g.­496

emptiness of all dharmas

Wylie:
  • chos thams cad stong pa nyid
Tibetan:
  • ཆོས་ཐམས་ཅད་སྟོང་པ་ཉིད།
Sanskrit:
  • sarva­dharma­śūnyatā

One of the fourteen emptinesses and eighteen emptinesses.

Located in 17 passages in the translation:

  • 2.­18
  • 3.­22
  • 3.­43
  • 7.­19
  • 8.­33
  • 8.­42
  • 15.­10
  • 15.­15
  • 15.­24
  • 36.­68
  • 38.­62
  • 50.­23
  • 50.­28
  • 78.­33
  • n.­623
  • g.­473
  • g.­656
g.­497

emptiness of an intrinsic nature

Wylie:
  • ngo bo nyid stong pa nyid
Tibetan:
  • ངོ་བོ་ཉིད་སྟོང་པ་ཉིད།
Sanskrit:
  • svabhāva­śūnyatā

One of the eighteen emptinesses.

Located in 16 passages in the translation:

  • i.­185
  • 2.­18
  • 3.­43
  • 7.­19
  • 8.­33
  • 8.­42
  • 15.­10
  • 15.­28
  • 15.­33
  • 36.­68
  • 38.­67
  • 76.­20
  • 78.­54
  • 82.­15-16
  • g.­473
g.­498

emptiness of emptiness

Wylie:
  • stong pa nyid stong pa nyid
Tibetan:
  • སྟོང་པ་ཉིད་སྟོང་པ་ཉིད།
Sanskrit:
  • śūnyatāśūnyatā

One of the fourteen emptinesses and eighteen emptinesses

Located in 15 passages in the translation:

  • 2.­18
  • 3.­43
  • 7.­19
  • 8.­33
  • 8.­42
  • 15.­10
  • 15.­15
  • 17.­83
  • 36.­68
  • 38.­53
  • 62.­43
  • 69.­44
  • 71.­21
  • g.­473
  • g.­656
g.­499

emptiness of its own mark

Wylie:
  • rang gi mtshan nyid stong pa nyid
Tibetan:
  • རང་གི་མཚན་ཉིད་སྟོང་པ་ཉིད།
Sanskrit:
  • svalakṣaṇa­śūnyatā

One of the fourteen emptinesses and eighteen emptinesses.

Located in 27 passages in the translation:

  • 2.­18
  • 3.­43
  • 7.­19
  • 8.­33
  • 8.­42
  • 15.­10
  • 15.­25
  • 33.­40
  • 36.­68
  • 38.­63
  • 54.­12
  • 63.­128
  • 63.­155
  • 64.­27
  • 65.­4
  • 69.­32
  • 70.­42
  • 71.­21
  • 71.­38
  • 72.­3
  • 72.­26
  • 73.­15
  • 73.­117
  • 74.­30
  • n.­581
  • g.­473
  • g.­656
g.­500

emptiness of no beginning and no end

Wylie:
  • thog ma dang tha ma med pa stong pa nyid
Tibetan:
  • ཐོག་མ་དང་ཐ་མ་མེད་པ་སྟོང་པ་ཉིད།
Sanskrit:
  • anavarāgra­śūnyatā

One of the fourteen emptinesses and eighteen emptinesses.

Located in 17 passages in the translation:

  • 2.­18
  • 3.­43
  • 7.­19
  • 8.­33
  • 8.­42
  • 15.­10
  • 15.­21
  • 36.­51
  • 36.­54
  • 36.­68
  • 38.­59
  • 73.­3
  • 73.­5
  • 73.­108
  • n.­581
  • g.­473
  • g.­656
g.­501

emptiness of nonrepudiation

Wylie:
  • dor ba med pa stong pa nyid
Tibetan:
  • དོར་བ་མེད་པ་སྟོང་པ་ཉིད།
Sanskrit:
  • anavakāra­śūnyatā

One of the fourteen emptinesses and eighteen emptinesses.

Located in 12 passages in the translation:

  • 2.­18
  • 3.­43
  • 7.­19
  • 8.­33
  • 8.­42
  • 15.­10
  • 15.­22
  • 36.­68
  • 38.­60
  • n.­581
  • g.­473
  • g.­656
g.­502

emptiness of not apprehending

Wylie:
  • mi dmigs pa stong pa nyid
Tibetan:
  • མི་དམིགས་པ་སྟོང་པ་ཉིད།
Sanskrit:
  • anupalambha­śūnyatā

One of the eighteen emptinesses.

Located in 12 passages in the translation:

  • 2.­18
  • 3.­4
  • 8.­33
  • 8.­42
  • 15.­10
  • 15.­26
  • 36.­68
  • 38.­64-65
  • 78.­27
  • n.­147
  • g.­473
g.­503

emptiness of the compounded

Wylie:
  • ’dus byas stong pa nyid
Tibetan:
  • འདུས་བྱས་སྟོང་པ་ཉིད།
Sanskrit:
  • saṃskṛta­śūnyatā

One of the fourteen emptinesses and eighteen emptinesses.

Located in 11 passages in the translation:

  • 2.­18
  • 3.­43
  • 7.­19
  • 8.­33
  • 8.­42
  • 15.­10
  • 15.­18
  • 36.­68
  • 38.­56
  • g.­473
  • g.­656
g.­504

emptiness of the uncompounded

Wylie:
  • ’dus ma byas stong pa nyid
Tibetan:
  • འདུས་མ་བྱས་སྟོང་པ་ཉིད།
Sanskrit:
  • asaṃskṛta­śūnyatā

One of the fourteen emptinesses and eighteen emptinesses.

Located in 11 passages in the translation:

  • 2.­18
  • 3.­43
  • 7.­19
  • 8.­33
  • 8.­42
  • 15.­10
  • 15.­19
  • 36.­68
  • 38.­57
  • g.­473
  • g.­656
g.­506

emptiness of ultimate reality

Wylie:
  • don dam pa stong pa nyid
Tibetan:
  • དོན་དམ་པ་སྟོང་པ་ཉིད།
Sanskrit:
  • paramārtha­śūnyatā

One of the fourteen emptinesses and eighteen emptinesses.

Located in 12 passages in the translation:

  • 2.­18
  • 3.­43
  • 7.­19
  • 8.­33
  • 8.­42
  • 15.­10
  • 15.­17
  • 36.­68
  • 38.­55
  • 69.­44
  • g.­473
  • g.­656
g.­507

emptiness of what transcends limits

Wylie:
  • mtha’ las ’das pa stong pa nyid
Tibetan:
  • མཐའ་ལས་འདས་པ་སྟོང་པ་ཉིད།
Sanskrit:
  • atyanta­śūnyatā

One of the fourteen emptinesses and eighteen emptinesses.

Located in 19 passages in the translation:

  • 2.­18
  • 3.­43
  • 7.­19
  • 8.­33
  • 8.­42
  • 15.­10
  • 15.­20
  • 36.­51
  • 36.­54
  • 36.­68
  • 38.­58
  • 54.­12
  • 73.­3
  • 73.­5
  • 73.­108
  • 75.­7
  • n.­581
  • g.­473
  • g.­656
g.­508

emptiness that is the nonexistence of an intrinsic nature

Wylie:
  • dngos po med pa’i ngo bo nyid stong pa nyid
Tibetan:
  • དངོས་པོ་མེད་པའི་ངོ་བོ་ཉིད་སྟོང་པ་ཉིད།
Sanskrit:
  • abhāva­svabhāva­śūnyatā

One of the eighteen emptinesses.

Located in 153 passages in the translation:

  • 2.­18
  • 3.­43
  • 6.­32
  • 7.­19
  • 8.­33
  • 8.­42
  • 9.­43
  • 10.­23
  • 10.­51
  • 11.­9
  • 11.­14
  • 11.­43
  • 11.­69
  • 13.­59
  • 13.­67
  • 13.­69
  • 14.­2
  • 14.­34
  • 14.­38
  • 14.­49
  • 15.­10
  • 15.­29-30
  • 18.­6
  • 18.­25
  • 18.­37-39
  • 19.­7
  • 19.­22
  • 19.­75
  • 20.­6
  • 20.­19-20
  • 20.­42
  • 20.­51
  • 20.­58
  • 20.­69
  • 20.­92
  • 20.­98
  • 20.­104
  • 21.­6
  • 21.­9
  • 21.­16
  • 21.­25
  • 21.­57
  • 21.­82
  • 22.­22
  • 22.­72
  • 23.­7
  • 23.­17
  • 23.­23
  • 23.­25
  • 24.­10
  • 24.­19
  • 24.­23
  • 24.­30
  • 24.­33
  • 25.­3
  • 25.­5
  • 25.­11-12
  • 26.­1
  • 26.­10
  • 26.­12
  • 26.­20
  • 27.­11
  • 27.­18
  • 27.­20-21
  • 27.­38
  • 30.­20
  • 30.­23
  • 31.­3
  • 31.­29
  • 31.­37
  • 32.­5
  • 32.­17
  • 32.­74
  • 33.­6
  • 33.­10-11
  • 33.­20-21
  • 33.­35
  • 33.­37-38
  • 33.­60
  • 34.­1-2
  • 34.­10
  • 34.­26
  • 34.­30
  • 35.­4
  • 35.­28
  • 35.­43
  • 35.­45
  • 36.­2
  • 36.­4
  • 36.­68
  • 36.­70-71
  • 37.­19
  • 37.­67
  • 37.­73
  • 37.­77-80
  • 38.­68
  • 39.­2-3
  • 39.­6
  • 39.­8
  • 39.­52
  • 39.­73
  • 39.­83
  • 40.­43
  • 41.­45
  • 42.­2
  • 43.­22
  • 43.­25
  • 44.­2
  • 44.­20
  • 44.­23
  • 45.­2
  • 46.­3-4
  • 46.­42
  • 47.­18
  • 48.­5
  • 48.­9
  • 48.­22
  • 48.­86
  • 49.­6
  • 50.­30
  • 51.­33
  • 54.­14
  • 54.­21
  • 57.­2
  • 62.­43
  • 65.­10
  • 69.­38
  • 69.­44
  • 73.­100
  • 74.­22
  • 74.­30
  • 75.­20
  • 81.­28
  • 81.­32
  • n.­397
  • n.­678
  • g.­473
g.­509

emptiness that transcends limits

Wylie:
  • mtha’ las ’das pa’i stong pa nyid
Tibetan:
  • མཐའ་ལས་འདས་པའི་སྟོང་པ་ཉིད།
Sanskrit:
  • atyanta­śūnyatā

See “emptiness.”

Located in 8 passages in the translation:

  • 3.­134-140
  • 38.­3
g.­510

emptinesses

Wylie:
  • stong pa nyid
Tibetan:
  • སྟོང་པ་ཉིད།
Sanskrit:
  • śūnyatā

This could refer to any of a number of enumerations of emptinesses. “Seven emptinesses,” “fourteen emptinesses,” and “eighteen emptinesses” are listed in this sūtra.

Located in 68 passages in the translation:

  • i.­56
  • 8.­6
  • 10.­52
  • 10.­54-55
  • 21.­12
  • 21.­18-19
  • 21.­23
  • 21.­26
  • 21.­40-41
  • 21.­46
  • 21.­50
  • 21.­61
  • 21.­90
  • 22.­35
  • 22.­73
  • 24.­25-26
  • 24.­41
  • 24.­51
  • 24.­56
  • 26.­2
  • 27.­3
  • 28.­1
  • 28.­10
  • 28.­12
  • 28.­18
  • 32.­49
  • 32.­69
  • 32.­73
  • 33.­11
  • 35.­45
  • 36.­80
  • 37.­4
  • 39.­9-14
  • 39.­16-20
  • 39.­45-46
  • 39.­48-49
  • 39.­52-53
  • 39.­56
  • 40.­46
  • 42.­30
  • 43.­4
  • 43.­24
  • 46.­19
  • 49.­35
  • 72.­26
  • 73.­3
  • 73.­15
  • 73.­98
  • 73.­100
  • 83.­63
  • n.­192
  • g.­1518
g.­523

entertain the thought

Wylie:
  • sems bskyed
Tibetan:
  • སེམས་བསྐྱེད།
Sanskrit:
  • cittotpadyate

Located in 1 passage in the translation:

  • 55.­1
g.­526

equal to the unequaled

Wylie:
  • mi mnyam pa dang mnyam pa
Tibetan:
  • མི་མཉམ་པ་དང་མཉམ་པ།
Sanskrit:
  • asamasama

Located in 42 passages in the translation:

  • i.­113
  • 4.­1-4
  • 4.­6
  • 7.­21
  • 12.­7-9
  • 12.­19
  • 15.­109
  • 21.­77
  • 27.­2
  • 28.­8-9
  • 33.­2
  • 33.­17
  • 43.­29
  • 43.­34-45
  • 44.­1-3
  • 44.­12
  • 63.­26
  • 63.­29
  • 63.­31-33
  • n.­524
  • g.­122
g.­527

equanimity

Wylie:
  • btang snyoms
Tibetan:
  • བཏང་སྙོམས།
Sanskrit:
  • upekṣā

The antidote to attachment and aversion; a mental state free from bias toward sentient beings and experiences. One of the thirty-seven dharmas on the side of awakening, one of the four practices of spiritual practitioners, and one of the four immeasurables (the others being loving-kindness or love, compassion, and sympathetic joy).

Located in 56 passages in the translation:

  • i.­55
  • i.­140
  • 11.­42
  • 13.­38
  • 13.­43
  • 13.­52
  • 16.­24
  • 16.­53
  • 16.­57-58
  • 16.­74-75
  • 17.­15
  • 20.­5
  • 21.­75
  • 25.­8
  • 26.­26
  • 28.­16
  • 31.­30
  • 43.­11
  • 48.­82
  • 52.­26
  • 55.­27
  • 55.­49
  • 62.­28
  • 64.­24
  • 64.­27
  • 65.­4
  • 69.­36
  • 69.­38
  • 69.­44
  • 71.­32
  • 71.­36
  • 72.­24
  • 73.­8
  • 73.­16
  • 73.­25
  • 73.­31
  • 73.­44
  • 73.­117
  • 74.­51
  • 74.­54
  • 75.­17
  • 75.­41
  • 76.­42
  • 77.­10
  • 77.­39
  • 78.­9
  • 85.­39
  • n.­1075
  • g.­283
  • g.­643
  • g.­649
  • g.­842
  • g.­930
  • g.­1519
g.­529

escape

Wylie:
  • nges par ’byung ba
  • nges par ’byin pa
  • ’byung ba
Tibetan:
  • ངེས་པར་འབྱུང་བ།
  • ངེས་པར་འབྱིན་པ།
  • འབྱུང་བ།
Sanskrit:
  • niryāṇa
  • niḥsṛ

Located in 8 passages in the translation:

  • 16.­94
  • 21.­52
  • 21.­78-79
  • 43.­10
  • 73.­78
  • n.­373
  • n.­495
g.­533

everything perfect

Wylie:
  • phun sum tshogs pa
Tibetan:
  • ཕུན་སུམ་ཚོགས་པ།
Sanskrit:
  • sampat

Located in 5 passages in the translation:

  • 31.­13
  • 39.­74-76
  • 39.­79
g.­534

examination of dharmas

Wylie:
  • chos rnam par ’byed pa
Tibetan:
  • ཆོས་རྣམ་པར་འབྱེད་པ།
Sanskrit:
  • dharma­pravicaya

Located in 3 passages in the translation:

  • 16.­24
  • 73.­44
  • g.­1519
g.­539

existence

Wylie:
  • srid pa
Tibetan:
  • སྲིད་པ།
Sanskrit:
  • bhava

Denotes the whole of existence, i.e., the five forms of life or the three planes of existence‍—all the possible kinds and places of karmic rebirth. It is also the tenth of the twelve links of dependent origination (often translated as “becoming”).

Located in 33 passages in the translation:

  • 1.­2
  • 3.­22
  • 3.­27
  • 3.­63
  • 3.­123
  • 4.­5
  • 6.­46
  • 6.­69
  • 7.­1
  • 8.­6
  • 8.­13
  • 8.­17
  • 8.­34
  • 17.­10
  • 17.­36
  • 17.­114
  • 19.­16
  • 22.­7-8
  • 22.­20
  • 26.­10
  • 33.­12
  • 35.­42
  • 60.­28
  • 61.­6
  • 70.­5
  • 73.­93
  • 78.­5-6
  • 83.­1
  • g.­634
  • g.­640
  • g.­1640
g.­540

existent thing

Wylie:
  • dngos po
Tibetan:
  • དངོས་པོ།
Sanskrit:
  • bhāva

Also rendered as “real thing,” “something that exists,” and “real basis.”

Located in 37 passages in the translation:

  • 15.­30-31
  • 40.­47
  • 43.­2
  • 62.­10
  • 63.­197
  • 64.­29-30
  • 64.­32-35
  • 69.­8-9
  • 69.­11-12
  • 69.­14
  • 69.­46-50
  • 70.­12-13
  • 72.­32
  • 73.­3
  • 74.­4-5
  • 74.­22
  • 76.­34
  • 80.­6
  • 82.­16
  • 83.­63
  • n.­257
  • n.­678
  • g.­1349
  • g.­1350
g.­549

extremely isolated

Wylie:
  • shin tu dben pa
Tibetan:
  • ཤིན་ཏུ་དབེན་པ།
Sanskrit:
  • atyanatayā viviktaḥ

See also n.­614.

Located in 5 passages in the translation:

  • 56.­1
  • 58.­14-15
  • n.­614-615
g.­551

extremely pure

Wylie:
  • rnam par dag pa
  • shin tu rnam par dag pa
Tibetan:
  • རྣམ་པར་དག་པ།
  • ཤིན་ཏུ་རྣམ་པར་དག་པ།
Sanskrit:
  • viśuddha
  • suviśuddha

Located in 43 passages in the translation:

  • 16.­58
  • 18.­37-39
  • 36.­1-5
  • 36.­7
  • 36.­9
  • 36.­12
  • 36.­14
  • 36.­16
  • 36.­18
  • 36.­20
  • 36.­22
  • 36.­24
  • 36.­27
  • 36.­30
  • 36.­32
  • 36.­34-41
  • 36.­43-44
  • 36.­46
  • 36.­48
  • 36.­50
  • 36.­52
  • 36.­55
  • 36.­57
  • 37.­43
  • 37.­60-62
  • 78.­45
  • 78.­47
g.­553

eye consciousness constituent

Wylie:
  • mig gi rnam par shes pa’i khams
Tibetan:
  • མིག་གི་རྣམ་པར་ཤེས་པའི་ཁམས།
Sanskrit:
  • cakṣuvijñānadhātu

One of the eighteen constituents.

Located in 14 passages in the translation:

  • 3.­22
  • 3.­26
  • 3.­30
  • 3.­52
  • 3.­107
  • 6.­13
  • 6.­26
  • 7.­27
  • 32.­29
  • 32.­31
  • 32.­33
  • 74.­40
  • 83.­1
  • g.­470
g.­554

eye contact sense field

Wylie:
  • mig gi ’dus te reg pa’i skye mched
Tibetan:
  • མིག་གི་འདུས་ཏེ་རེག་པའི་སྐྱེ་མཆེད།
Sanskrit:
  • cakṣuḥ­saṃsparśāyatana

Located in 1 passage in the translation:

  • 83.­1
g.­555

face to face

Wylie:
  • mngon sum du
Tibetan:
  • མངོན་སུམ་དུ།
Sanskrit:
  • saṃmukham

Located in 5 passages in the translation:

  • 39.­87
  • 39.­89
  • 60.­12
  • 84.­94
  • 87.­1
g.­556

faculty

Wylie:
  • dbang po
Tibetan:
  • དབང་པོ།
Sanskrit:
  • indriya

See “five faculties” when part of the thirty-seven dharmas on the side of awakening and “six faculties” as in the sense faculties. In some contexts indriya is rendered as “dominant.”

Located in 144 passages in the translation:

  • i.­31
  • i.­60
  • i.­143
  • 3.­31
  • 3.­58
  • 3.­60-62
  • 3.­66
  • 3.­71
  • 3.­76
  • 3.­89
  • 3.­91
  • 3.­107
  • 3.­111
  • 3.­122
  • 6.­29
  • 7.­20
  • 7.­27
  • 8.­6
  • 8.­19
  • 8.­34
  • 10.­40
  • 10.­48
  • 10.­56
  • 10.­63
  • 10.­68
  • 11.­24
  • 14.­2
  • 16.­22
  • 16.­43-46
  • 16.­86
  • 16.­104
  • 17.­10
  • 17.­109
  • 18.­8
  • 18.­38
  • 19.­76
  • 19.­91
  • 19.­107
  • 20.­6
  • 20.­23
  • 20.­34
  • 20.­42
  • 20.­50
  • 20.­59
  • 20.­70
  • 20.­93
  • 20.­99
  • 20.­105
  • 21.­6
  • 21.­10
  • 21.­17
  • 21.­25
  • 21.­58
  • 22.­23
  • 22.­30
  • 22.­40
  • 22.­53
  • 22.­72
  • 23.­8
  • 23.­17
  • 23.­22-23
  • 24.­11
  • 24.­19
  • 24.­24
  • 24.­31
  • 24.­33
  • 25.­3
  • 25.­5
  • 26.­1
  • 26.­6
  • 26.­10
  • 26.­12
  • 26.­44
  • 26.­48
  • 27.­11
  • 27.­20
  • 28.­2
  • 30.­23
  • 31.­3
  • 31.­29
  • 31.­45
  • 32.­17
  • 32.­35
  • 32.­69
  • 35.­4
  • 35.­29
  • 35.­43
  • 36.­2
  • 36.­4
  • 36.­39
  • 36.­65
  • 36.­67
  • 37.­19
  • 37.­67
  • 37.­73
  • 37.­79
  • 38.­72
  • 39.­2
  • 39.­8
  • 39.­52
  • 39.­73
  • 39.­83
  • 40.­30
  • 40.­43
  • 41.­45
  • 42.­2
  • 44.­23
  • 45.­2
  • 46.­3-4
  • 46.­43
  • 47.­18
  • 48.­5
  • 48.­22
  • 49.­31
  • 50.­13
  • 54.­15
  • 57.­14
  • 63.­90-91
  • 63.­97
  • 69.­28
  • 69.­44
  • 69.­47
  • 71.­32
  • 73.­42
  • 73.­70
  • 73.­93
  • 74.­51
  • 75.­15
  • 75.­44
  • 84.­180
  • 84.­185
  • 84.­195
  • n.­89
  • g.­591
  • g.­1504
  • g.­1695
g.­560

faith

Wylie:
  • dad pa
Tibetan:
  • དད་པ།
Sanskrit:
  • śraddhā

Located in 49 passages in the translation:

  • i.­92
  • i.­116-117
  • i.­119
  • i.­129
  • 3.­121-122
  • 8.­35
  • 9.­47
  • 16.­22-23
  • 16.­44-46
  • 17.­3
  • 17.­31
  • 33.­6
  • 35.­11
  • 35.­22
  • 39.­2
  • 39.­94
  • 41.­8
  • 44.­23
  • 45.­1-5
  • 45.­8-9
  • 50.­13
  • 60.­17
  • 73.­16
  • 73.­42-43
  • 84.­10
  • 84.­105
  • 84.­120
  • 84.­122
  • 84.­124
  • 84.­126
  • 85.­6
  • n.­91
  • n.­165
  • n.­1084
  • g.­591
  • g.­598
  • g.­1522
  • g.­1759
g.­565

false projection

Wylie:
  • rlom sems su byed
Tibetan:
  • རློམ་སེམས་སུ་བྱེད།
Sanskrit:
  • man

Located in 61 passages in the translation:

  • i.­98
  • i.­118
  • i.­164
  • i.­188
  • 3.­107
  • 3.­127-132
  • 3.­142
  • 7.­20-21
  • 8.­38
  • 9.­25
  • 10.­50-52
  • 10.­54-56
  • 11.­59-61
  • 12.­19
  • 13.­18
  • 15.­75
  • 17.­1-2
  • 17.­4
  • 17.­9
  • 17.­40
  • 17.­106
  • 21.­74-75
  • 33.­59
  • 36.­62
  • 37.­33-34
  • 38.­28
  • 45.­11
  • 45.­13
  • 45.­16-17
  • 55.­14-15
  • 55.­17
  • 55.­25
  • 56.­21
  • 63.­148
  • 70.­10
  • 81.­12
  • 84.­12
  • 84.­157
  • 84.­163
  • 84.­283
  • 84.­285
  • 85.­18
  • 86.­43
  • n.­530
g.­568

farther shore

Wylie:
  • pha rol
Tibetan:
  • ཕ་རོལ།
Sanskrit:
  • para

Located in 8 passages in the translation:

  • i.­119
  • 45.­12
  • 45.­14
  • 45.­17
  • 46.­13-15
  • g.­1237
g.­573

fearlessness

Wylie:
  • mi ’jigs pa
Tibetan:
  • མི་འཇིགས་པ།
Sanskrit:
  • vaiśāradya

When plural refers to the “four fearlessnesses.”

Located in 156 passages in the translation:

  • i.­38
  • 1.­2
  • 3.­111
  • 6.­29
  • 7.­27-28
  • 8.­19
  • 8.­34
  • 8.­39
  • 9.­13
  • 10.­40
  • 10.­48
  • 11.­19
  • 11.­24
  • 12.­3
  • 12.­11
  • 12.­18
  • 13.­51
  • 14.­2
  • 16.­91-94
  • 19.­107
  • 20.­6
  • 20.­23
  • 20.­34
  • 20.­42
  • 20.­70
  • 20.­93
  • 20.­99
  • 20.­105
  • 21.­3
  • 21.­6
  • 21.­12
  • 21.­17-19
  • 21.­23
  • 21.­25-26
  • 21.­40-41
  • 21.­46
  • 21.­59
  • 21.­61
  • 22.­23
  • 22.­30
  • 22.­35
  • 22.­53
  • 22.­73
  • 23.­8
  • 23.­22-23
  • 24.­19
  • 24.­24-26
  • 24.­31
  • 24.­33
  • 24.­41
  • 24.­51
  • 24.­56
  • 25.­3
  • 26.­1-2
  • 26.­6
  • 26.­10
  • 26.­12
  • 27.­3
  • 27.­6
  • 27.­18
  • 27.­21
  • 28.­1
  • 28.­18
  • 30.­10
  • 31.­50
  • 32.­49
  • 32.­69
  • 32.­73-74
  • 33.­4
  • 33.­8
  • 33.­11
  • 33.­31
  • 33.­35
  • 33.­37-38
  • 33.­60
  • 34.­10
  • 34.­30
  • 35.­4
  • 35.­43
  • 35.­45
  • 36.­2
  • 36.­4
  • 36.­39
  • 36.­65
  • 36.­67
  • 36.­70
  • 36.­80
  • 37.­4
  • 37.­13
  • 37.­19
  • 38.­89
  • 39.­2
  • 39.­9-14
  • 39.­16-20
  • 39.­45-46
  • 39.­48-49
  • 39.­52-53
  • 39.­56
  • 39.­73
  • 39.­83
  • 40.­43
  • 40.­46
  • 40.­48-49
  • 41.­48
  • 41.­52
  • 42.­9
  • 42.­30
  • 43.­4
  • 43.­11
  • 43.­24
  • 44.­23
  • 46.­3-4
  • 46.­19
  • 47.­18
  • 47.­30
  • 48.­5
  • 48.­22
  • 50.­10
  • 55.­71
  • 57.­11
  • 60.­4
  • 73.­75
  • 73.­78
  • 74.­53
  • 75.­12
  • 81.­32
  • g.­6
  • g.­639
g.­574

feeling

Wylie:
  • tshor ba
Tibetan:
  • ཚོར་བ།
Sanskrit:
  • vedanā

The second of the five aggregates: pleasant, unpleasant, or neutral feelings as a result of sensory experiences.

Located in 526 passages in the translation:

  • i.­23
  • i.­26
  • i.­79
  • 3.­2-3
  • 3.­22-24
  • 3.­27
  • 3.­29
  • 3.­34-35
  • 3.­38
  • 3.­41
  • 3.­52
  • 3.­107
  • 4.­4
  • 6.­8
  • 6.­10
  • 6.­25
  • 6.­28
  • 6.­30-31
  • 6.­36
  • 6.­40
  • 6.­46
  • 6.­48
  • 6.­51
  • 6.­57
  • 6.­59-62
  • 6.­67-69
  • 7.­1
  • 7.­14
  • 7.­16-17
  • 7.­20
  • 7.­27
  • 8.­2
  • 8.­4
  • 8.­6
  • 8.­13-15
  • 8.­17
  • 8.­23-25
  • 8.­28
  • 8.­31
  • 8.­34
  • 8.­36-38
  • 8.­42
  • 8.­45-48
  • 8.­53
  • 9.­1
  • 9.­6-8
  • 9.­12-13
  • 9.­43
  • 9.­45
  • 9.­49
  • 10.­2
  • 10.­4
  • 10.­9
  • 10.­23
  • 10.­27
  • 10.­29-31
  • 10.­33
  • 10.­35
  • 10.­40
  • 10.­43-44
  • 10.­47
  • 10.­51
  • 10.­54
  • 10.­63
  • 11.­5
  • 11.­12
  • 11.­19
  • 11.­21-22
  • 11.­41-42
  • 11.­57
  • 12.­4-5
  • 12.­10-11
  • 12.­13
  • 12.­16
  • 12.­18
  • 13.­69
  • 14.­34
  • 14.­38
  • 14.­40-46
  • 15.­24-25
  • 16.­1
  • 16.­3
  • 16.­19
  • 16.­70
  • 16.­80
  • 17.­3-4
  • 18.­2-3
  • 18.­17
  • 18.­22
  • 19.­14-16
  • 19.­72
  • 19.­83
  • 19.­100-103
  • 20.­6
  • 20.­8-9
  • 20.­11
  • 20.­13
  • 20.­32-33
  • 20.­37-39
  • 20.­42-44
  • 20.­46
  • 20.­49
  • 20.­55
  • 20.­62
  • 20.­64
  • 20.­67
  • 20.­75
  • 20.­79
  • 20.­82
  • 20.­84-87
  • 20.­89
  • 20.­92
  • 20.­97
  • 20.­102
  • 20.­106
  • 21.­3-4
  • 21.­7
  • 21.­12
  • 21.­14
  • 21.­18-23
  • 21.­25-26
  • 21.­40
  • 21.­46
  • 21.­48
  • 21.­50
  • 21.­53
  • 21.­61
  • 21.­76
  • 21.­89
  • 22.­6-8
  • 22.­17
  • 22.­20
  • 22.­28
  • 22.­34
  • 22.­53
  • 22.­58-59
  • 22.­71
  • 22.­73
  • 23.­5
  • 23.­14-15
  • 23.­17
  • 23.­23
  • 24.­5-6
  • 24.­18
  • 24.­21
  • 24.­25-26
  • 24.­33-36
  • 24.­40
  • 24.­50
  • 24.­52
  • 24.­55
  • 24.­58-60
  • 24.­65
  • 24.­71
  • 25.­1-2
  • 25.­6-7
  • 26.­10
  • 27.­3
  • 30.­7-9
  • 31.­45
  • 32.­28
  • 32.­30
  • 32.­32
  • 32.­47
  • 33.­8
  • 33.­35
  • 33.­37
  • 33.­60
  • 34.­10
  • 34.­26
  • 34.­30-34
  • 34.­40-42
  • 34.­46-47
  • 35.­9
  • 35.­26
  • 35.­31-33
  • 35.­36
  • 35.­39
  • 35.­42
  • 36.­2
  • 36.­4
  • 36.­24-26
  • 36.­36-38
  • 36.­52-53
  • 36.­65
  • 36.­68
  • 36.­70
  • 36.­80
  • 37.­4
  • 37.­6-8
  • 37.­11
  • 37.­14
  • 37.­19
  • 37.­34
  • 37.­40-41
  • 37.­43-46
  • 37.­60
  • 38.­8
  • 38.­69
  • 39.­8-14
  • 39.­16-20
  • 39.­38
  • 39.­45-46
  • 39.­48-49
  • 39.­52-53
  • 39.­56
  • 40.­48
  • 41.­48
  • 42.­9-10
  • 42.­24-29
  • 43.­4
  • 43.­9-10
  • 43.­19-21
  • 43.­37-40
  • 44.­3-5
  • 44.­7
  • 46.­3-4
  • 46.­12-14
  • 46.­17
  • 46.­19
  • 46.­21
  • 46.­40
  • 47.­10
  • 47.­18
  • 47.­28-30
  • 48.­1-2
  • 48.­5-8
  • 48.­10
  • 48.­12-13
  • 48.­21
  • 48.­26-28
  • 48.­41
  • 48.­46
  • 48.­49
  • 48.­52
  • 48.­74
  • 48.­99
  • 49.­6
  • 49.­15
  • 49.­30
  • 49.­35
  • 51.­7
  • 51.­10
  • 51.­36-40
  • 52.­14
  • 54.­2
  • 54.­17
  • 54.­19
  • 55.­15
  • 55.­44
  • 55.­62
  • 57.­2-5
  • 57.­14
  • 58.­6
  • 58.­28
  • 59.­5
  • 61.­4-6
  • 62.­36
  • 62.­40
  • 62.­43
  • 62.­52-55
  • 63.­58
  • 63.­64
  • 63.­82
  • 63.­89
  • 63.­101
  • 63.­123
  • 63.­128
  • 63.­141
  • 64.­24-25
  • 65.­4
  • 69.­7
  • 69.­16-17
  • 69.­32
  • 69.­38
  • 69.­44
  • 69.­46
  • 69.­50
  • 70.­5
  • 70.­27
  • 71.­23
  • 71.­38
  • 72.­9
  • 72.­28
  • 72.­37
  • 73.­3
  • 73.­39
  • 73.­51
  • 73.­102
  • 74.­7-9
  • 74.­36-39
  • 74.­51-52
  • 75.­6
  • 75.­19
  • 75.­21
  • 75.­23
  • 75.­25-28
  • 75.­30-31
  • 75.­33-34
  • 75.­42
  • 75.­46
  • 76.­11
  • 76.­19
  • 77.­29
  • 79.­11
  • 81.­32
  • 82.­7
  • 83.­1-5
  • 83.­7-8
  • 83.­10
  • 83.­12-13
  • 83.­15-17
  • 83.­20-30
  • 83.­32-41
  • 83.­50-52
  • 83.­63
  • 84.­7
  • 84.­10-11
  • 84.­21
  • 84.­30
  • 84.­38
  • 84.­58-59
  • 84.­86
  • 84.­116
  • 84.­150
  • 84.­289
  • 85.­3
  • 85.­7
  • 86.­43
  • n.­339
  • n.­637
  • n.­853
  • n.­922
  • g.­46
  • g.­631
  • g.­1837
g.­578

fetter

Wylie:
  • kun tu sbyor ba
Tibetan:
  • ཀུན་ཏུ་སྦྱོར་བ།
Sanskrit:
  • saṃyojana

Located in 10 passages in the translation:

  • 1.­2
  • 2.­61
  • 7.­2
  • 7.­22
  • 8.­6
  • 33.­12
  • 60.­28
  • 73.­93
  • g.­592
  • g.­593
g.­583

final limit of reality

Wylie:
  • yang dag pa’i mtha’
Tibetan:
  • ཡང་དག་པའི་མཐའ།
Sanskrit:
  • bhūtakoṭi

Definition from the 84000 Glossary of Terms:

This term has three meanings: (1) the ultimate nature, (2) the experience of the ultimate nature, and (3) the quiescent state of a worthy one (arhat) to be avoided by bodhisattvas.

In this text:

Also translated as “very limit of reality.”

Located in 2 passages in the translation:

  • 54.­10
  • g.­1843
g.­585

finds it hard to get drowsy and fall asleep

Wylie:
  • rmugs pa dang gnyid chung ba
Tibetan:
  • རྨུགས་པ་དང་གཉིད་ཆུང་བ།
Sanskrit:
  • alpastyāna­middha

Located in 1 passage in the translation:

  • 39.­38
g.­586

firmly planted

Wylie:
  • nye bar brtan
Tibetan:
  • ཉེ་བར་བརྟན།
Sanskrit:
  • upastabdha

Located in 1 passage in the translation:

  • 39.­83
g.­587

five aggregates

Wylie:
  • phung po lnga
Tibetan:
  • ཕུང་པོ་ལྔ།
Sanskrit:
  • pañca­skandha

See “aggregate”.

Located in 29 passages in the translation:

  • 10.­17-18
  • 10.­22-23
  • 11.­39
  • 11.­44
  • 15.­31
  • 35.­22
  • 42.­7-8
  • 43.­22
  • 43.­25
  • 43.­27
  • 62.­36
  • 63.­148
  • 64.­35
  • 72.­2
  • 74.­30
  • 75.­19
  • 84.­15
  • n.­196
  • g.­307
  • g.­574
  • g.­588
  • g.­618
  • g.­829
  • g.­964
  • g.­1222
  • g.­1872
g.­589

five clairvoyances

Wylie:
  • mngon par shes pa lnga
Tibetan:
  • མངོན་པར་ཤེས་པ་ལྔ།
Sanskrit:
  • pañcābhijña

See “clairvoyances.”

Located in 30 passages in the translation:

  • 3.­31
  • 3.­39
  • 7.­20
  • 11.­39
  • 11.­48
  • 22.­41
  • 32.­14
  • 33.­41
  • 33.­51
  • 34.­2
  • 39.­3
  • 39.­6
  • 39.­8
  • 41.­52
  • 44.­23
  • 46.­3-4
  • 50.­9
  • 52.­39
  • 56.­4-5
  • 62.­38
  • 63.­155
  • 70.­14
  • 71.­5
  • 72.­3
  • 72.­17
  • 73.­8
  • 85.­21
  • 85.­39
g.­590

five eyes

Wylie:
  • mig lnga
Tibetan:
  • མིག་ལྔ།
Sanskrit:
  • pañca­cakṣu

The flesh eye, divine eye, wisdom eye, dharma eye, and buddha eye.

Located in 21 passages in the translation:

  • 2.­42
  • 3.­112
  • 3.­125
  • 7.­20
  • 8.­7
  • 9.­2
  • 9.­8
  • 14.­52
  • 18.­39
  • 22.­44
  • 28.­1
  • 28.­10
  • 34.­1
  • 42.­23
  • 63.­148-149
  • g.­232
  • g.­399
  • g.­444
  • g.­606
  • g.­1907
g.­591

five faculties

Wylie:
  • dbang po lnga
Tibetan:
  • དབང་པོ་ལྔ།
Sanskrit:
  • pañcendriya

The faculties of faith, perseverance, mindfulness, meditative stabilization, and wisdom. They are the same as the five powers, only at a lesser stage of development.

Located in 50 passages in the translation:

  • 2.­4
  • 3.­18
  • 3.­39
  • 3.­117-121
  • 7.­7
  • 11.­38
  • 11.­40
  • 11.­45
  • 16.­22
  • 19.­8
  • 19.­24
  • 20.­5
  • 21.­82
  • 22.­9
  • 25.­12
  • 26.­29
  • 38.­72
  • 44.­2
  • 44.­21
  • 64.­24
  • 65.­4
  • 69.­16
  • 69.­27
  • 70.­33
  • 71.­11
  • 71.­19
  • 72.­3
  • 72.­20
  • 73.­4
  • 73.­8
  • 73.­25
  • 73.­38
  • 73.­42
  • 74.­28
  • 75.­23
  • 76.­22
  • 76.­47
  • 77.­29
  • 78.­55
  • 82.­8
  • n.­91
  • g.­556
  • g.­598
  • g.­1179
  • g.­1250
  • g.­1710
g.­594

five forms of life

Wylie:
  • ’gro ba lnga
  • ’gro ba lnga po
  • ’gro ba rnam pa lnga
Tibetan:
  • འགྲོ་བ་ལྔ།
  • འགྲོ་བ་ལྔ་པོ།
  • འགྲོ་བ་རྣམ་པ་ལྔ།
Sanskrit:
  • —

These comprise the gods and humans in the higher realms within saṃsāra, plus the animals, ghosts, and denizens of hell in the lower realms.

Located in 22 passages in the translation:

  • i.­146
  • 21.­27
  • 21.­41-42
  • 46.­7
  • 58.­30
  • 72.­8
  • 74.­3
  • 74.­5
  • 74.­9
  • 75.­15
  • 76.­18-19
  • 79.­5-6
  • 79.­10-13
  • 80.­7
  • 80.­13
  • g.­539
g.­597

five perfections

Wylie:
  • pha rol tu phyin pa lnga
Tibetan:
  • ཕ་རོལ་ཏུ་ཕྱིན་པ་ལྔ།
Sanskrit:
  • pañcapāramitā

The six perfections excluding the perfection of wisdom: giving, morality, patience, perseverance or effort, and concentration.

Located in 38 passages in the translation:

  • i.­54
  • 15.­7
  • 26.­3
  • 28.­1
  • 30.­2
  • 30.­9
  • 31.­20
  • 31.­51
  • 34.­2
  • 34.­6-8
  • 63.­8-17
  • 63.­26-29
  • 63.­31-32
  • 63.­46
  • 63.­54-55
  • 76.­2
  • 84.­49
  • 84.­57
  • 84.­141
  • n.­235
  • n.­961
  • g.­1759
g.­598

five powers

Wylie:
  • stobs lnga
Tibetan:
  • སྟོབས་ལྔ།
Sanskrit:
  • pañcabala

Faith, perseverance, mindfulness, meditative stabilization, and wisdom. These are among the thirty-seven dharmas on the side of awakening. Although the same as the five faculties, they are termed “powers” due to their greater strength. See also “ten powers.”

Located in 43 passages in the translation:

  • 2.­4
  • 3.­18
  • 3.­39
  • 7.­7
  • 11.­40
  • 11.­45
  • 16.­23
  • 19.­8
  • 19.­24
  • 20.­5
  • 21.­82
  • 22.­9
  • 25.­12
  • 26.­29
  • 38.­73
  • 44.­2
  • 44.­21
  • 64.­24
  • 65.­4
  • 69.­16
  • 69.­27
  • 70.­33
  • 71.­11
  • 71.­19
  • 72.­3
  • 72.­20
  • 73.­4
  • 73.­8
  • 73.­25
  • 73.­38
  • 73.­43
  • 74.­28
  • 75.­23
  • 76.­22
  • 76.­47
  • 77.­29
  • 78.­55
  • 82.­8
  • g.­591
  • g.­1250
  • g.­1276
  • g.­1695
  • g.­1710
g.­606

flesh eye

Wylie:
  • sha’i mig
Tibetan:
  • ཤའི་མིག
Sanskrit:
  • māṃsa­cakṣu

One of the five eyes.

Located in 6 passages in the translation:

  • 2.­42
  • 3.­112-113
  • 6.­32
  • 22.­44
  • g.­590
g.­612

for making manifest

Wylie:
  • mngon sum du byed par ’gyur
Tibetan:
  • མངོན་སུམ་དུ་བྱེད་པར་འགྱུར།
Sanskrit:
  • sākṣātkṛyāyai

Located in 1 passage in the translation:

  • 73.­1
g.­614

for whom there is no more training

Wylie:
  • mi slob pa
Tibetan:
  • མི་སློབ་པ།
Sanskrit:
  • aśaikṣa

Located in 4 passages in the translation:

  • 28.­11
  • 30.­23
  • 31.­3
  • 83.­1
g.­615

forbearance

Wylie:
  • bzod pa
Tibetan:
  • བཟོད་པ།
Sanskrit:
  • kṣānti

Definition from the 84000 Glossary of Terms:

A term meaning acceptance, forbearance, or patience. As the third of the six perfections, patience is classified into three kinds: the capacity to tolerate abuse from sentient beings, to tolerate the hardships of the path to buddhahood, and to tolerate the profound nature of reality. As a term referring to a bodhisattva’s realization, dharmakṣānti (chos la bzod pa) can refer to the ways one becomes “receptive” to the nature of Dharma, and it can be an abbreviation of anutpattikadharmakṣānti, “forbearance for the unborn nature, or nonproduction, of dharmas.”

In this text:

Also rendered here as “patience.”

Located in 36 passages in the translation:

  • i.­87
  • i.­165
  • 1.­2
  • 3.­76
  • 3.­123
  • 5.­11
  • 13.­8
  • 13.­15
  • 17.­41
  • 17.­91
  • 22.­75
  • 44.­9-11
  • 45.­1-5
  • 45.­8-9
  • 55.­71
  • 69.­25
  • 72.­12
  • 72.­14-17
  • 84.­33
  • 84.­275
  • n.­69
  • n.­138
  • n.­527
  • n.­690
  • g.­1219
  • g.­1430
g.­618

form

Wylie:
  • gzugs
Tibetan:
  • གཟུགས།
Sanskrit:
  • rūpa

The first of the five aggregates: the subtle and coarse forms derived from the primary material elements.

Located in 589 passages in the translation:

  • i.­26
  • i.­35
  • i.­38
  • i.­45
  • i.­48
  • i.­70
  • i.­175
  • 3.­2-3
  • 3.­22-25
  • 3.­29
  • 3.­34-35
  • 3.­38
  • 3.­41
  • 3.­52
  • 3.­117
  • 6.­7
  • 6.­10
  • 6.­12
  • 6.­24
  • 6.­28
  • 6.­30
  • 6.­35
  • 6.­39
  • 6.­41
  • 6.­47
  • 6.­50-51
  • 6.­53
  • 6.­57-58
  • 6.­60-64
  • 6.­67-69
  • 7.­1-2
  • 7.­17
  • 7.­20
  • 7.­27
  • 8.­2
  • 8.­4
  • 8.­13-15
  • 8.­23
  • 8.­25
  • 8.­28
  • 8.­31
  • 8.­34
  • 8.­36-39
  • 8.­42
  • 8.­45-48
  • 8.­53
  • 9.­1
  • 9.­6-7
  • 9.­12-13
  • 9.­43
  • 9.­45
  • 9.­47
  • 9.­49
  • 10.­2-3
  • 10.­9
  • 10.­23
  • 10.­27
  • 10.­29-31
  • 10.­33-35
  • 10.­38
  • 10.­40
  • 10.­43-44
  • 10.­46
  • 10.­51
  • 10.­53
  • 10.­63
  • 11.­5-6
  • 11.­19-20
  • 11.­22
  • 11.­41-42
  • 12.­4-5
  • 12.­10-11
  • 12.­13
  • 12.­15-16
  • 12.­18
  • 13.­69
  • 14.­34
  • 14.­37-38
  • 14.­40-46
  • 15.­12
  • 15.­14
  • 15.­24-25
  • 16.­60
  • 16.­65-66
  • 16.­76
  • 18.­2-3
  • 18.­17
  • 18.­19
  • 19.­13
  • 19.­15
  • 19.­58
  • 19.­72-73
  • 19.­83
  • 19.­100-103
  • 20.­6
  • 20.­8-9
  • 20.­11
  • 20.­13
  • 20.­32-33
  • 20.­37-39
  • 20.­42-44
  • 20.­46
  • 20.­55
  • 20.­62
  • 20.­64
  • 20.­75
  • 20.­79
  • 20.­82
  • 20.­84-87
  • 20.­89
  • 20.­92
  • 20.­95-96
  • 20.­102
  • 20.­106
  • 21.­3-4
  • 21.­7
  • 21.­12-13
  • 21.­18-23
  • 21.­25-27
  • 21.­40
  • 21.­46
  • 21.­48
  • 21.­50
  • 21.­53
  • 21.­55
  • 21.­61
  • 21.­76
  • 21.­88
  • 22.­5
  • 22.­17
  • 22.­28
  • 22.­32-33
  • 22.­53
  • 22.­58-59
  • 22.­71-73
  • 23.­5
  • 23.­14-16
  • 23.­23
  • 24.­5-6
  • 24.­18
  • 24.­21
  • 24.­25-29
  • 24.­33-36
  • 24.­40
  • 24.­50
  • 24.­52
  • 24.­55
  • 24.­58-61
  • 24.­65
  • 24.­67
  • 24.­69
  • 24.­71-72
  • 25.­1-2
  • 25.­6-7
  • 26.­10
  • 26.­36
  • 27.­3
  • 30.­7-9
  • 31.­45
  • 32.­28-33
  • 32.­46
  • 33.­8
  • 33.­35
  • 33.­60
  • 34.­10-12
  • 34.­26-28
  • 34.­30-34
  • 34.­36
  • 34.­38-42
  • 34.­46-47
  • 35.­26
  • 35.­31-33
  • 35.­36-41
  • 35.­44-45
  • 36.­2
  • 36.­4
  • 36.­6
  • 36.­8
  • 36.­11
  • 36.­13
  • 36.­22-23
  • 36.­34-35
  • 36.­50-51
  • 36.­65
  • 36.­68
  • 36.­70
  • 36.­80
  • 37.­4-8
  • 37.­11
  • 37.­14
  • 37.­19
  • 37.­34
  • 37.­39
  • 37.­41
  • 37.­43-46
  • 37.­60
  • 39.­8-14
  • 39.­16-20
  • 39.­45-46
  • 39.­48-49
  • 39.­52-53
  • 39.­56
  • 39.­89
  • 40.­43
  • 41.­48
  • 42.­9-10
  • 42.­24-29
  • 43.­4
  • 43.­9-10
  • 43.­19-20
  • 43.­37-40
  • 44.­3-5
  • 44.­7
  • 46.­3-4
  • 46.­12-15
  • 46.­17
  • 46.­19
  • 46.­21
  • 46.­40
  • 47.­10
  • 47.­18-19
  • 47.­28-30
  • 48.­1-2
  • 48.­5-8
  • 48.­10
  • 48.­12-13
  • 48.­21
  • 48.­26-28
  • 48.­41
  • 48.­46
  • 48.­48
  • 48.­51
  • 48.­54-55
  • 48.­99
  • 49.­6
  • 49.­15
  • 49.­30
  • 51.­7-9
  • 51.­36-40
  • 51.­52
  • 52.­14
  • 54.­2
  • 54.­17
  • 54.­19
  • 55.­15
  • 55.­44
  • 55.­62
  • 55.­64
  • 57.­2-5
  • 57.­14
  • 58.­6
  • 58.­28
  • 59.­5
  • 61.­4-5
  • 61.­8
  • 62.­36
  • 62.­40
  • 62.­43
  • 62.­52
  • 63.­37-41
  • 63.­43-44
  • 63.­53
  • 63.­58
  • 63.­64
  • 63.­76
  • 63.­82-83
  • 63.­89
  • 63.­97
  • 63.­101
  • 63.­123-124
  • 63.­126
  • 63.­128-129
  • 63.­135
  • 63.­141
  • 63.­148
  • 63.­167
  • 64.­8
  • 64.­24-25
  • 65.­4
  • 69.­7
  • 69.­16-18
  • 69.­20
  • 69.­32
  • 69.­38
  • 69.­44-46
  • 69.­50
  • 70.­27
  • 70.­42
  • 70.­44
  • 70.­47
  • 71.­23
  • 71.­38
  • 71.­42
  • 72.­9
  • 72.­28-29
  • 72.­33
  • 72.­37
  • 73.­3
  • 73.­50
  • 73.­59-60
  • 73.­98
  • 73.­102
  • 73.­105
  • 73.­107
  • 74.­2
  • 74.­9
  • 74.­32-35
  • 74.­51-52
  • 75.­6
  • 75.­19
  • 75.­21
  • 75.­23
  • 75.­25-31
  • 75.­33-34
  • 75.­40
  • 75.­42-43
  • 75.­46
  • 76.­4
  • 76.­7
  • 76.­9-10
  • 76.­19
  • 79.­11
  • 81.­32-33
  • 82.­7
  • 83.­1-6
  • 83.­8
  • 83.­10
  • 83.­12-13
  • 83.­17-18
  • 83.­22-30
  • 83.­32
  • 83.­36-37
  • 83.­41
  • 83.­50-52
  • 83.­63
  • 84.­7
  • 84.­10-11
  • 84.­21
  • 84.­30
  • 84.­38
  • 84.­58-59
  • 84.­116
  • 85.­3
  • 86.­43
  • n.­48
  • n.­71
  • n.­130
  • n.­160
  • n.­169
  • n.­190
  • n.­224
  • n.­348
  • n.­401
  • n.­437
  • n.­467
  • n.­482
  • n.­484
  • n.­506
  • n.­516
  • n.­673
  • n.­876
  • g.­46
g.­619

form a notion

Wylie:
  • kun tu shes
Tibetan:
  • ཀུན་ཏུ་ཤེས།
Sanskrit:
  • saṃjñā

Located in 9 passages in the translation:

  • 7.­14
  • 9.­6-8
  • 9.­29-32
  • 39.­49
g.­623

form realm

Wylie:
  • gzugs kyi khams
Tibetan:
  • གཟུགས་ཀྱི་ཁམས།
Sanskrit:
  • rūpa­dhātu

Definition from the 84000 Glossary of Terms:

One of the three realms of saṃsāra in Buddhist cosmology, it is characterized by subtle materiality. Here beings, though subtly embodied, are not driven primarily by the urge for sense gratification. It consists of seventeen heavens structured according to the four concentrations of the form realm (rūpāvacaradhyāna), the highest five of which are collectively called “pure abodes” (śuddhāvāsa). The form realm is located above the desire realm (kāmadhātu) and below the formless realm (ārūpya­dhātu).

Located in 74 passages in the translation:

  • 3.­71
  • 6.­69
  • 9.­38
  • 9.­46
  • 11.­46
  • 13.­63
  • 15.­18
  • 19.­9
  • 19.­11
  • 19.­52
  • 19.­99
  • 20.­6
  • 33.­35
  • 33.­37
  • 36.­16-17
  • 37.­73
  • 39.­47
  • 40.­43
  • 41.­25
  • 43.­1
  • 43.­10
  • 44.­8
  • 44.­11-13
  • 48.­1-2
  • 48.­14-15
  • 48.­25
  • 48.­44
  • 54.­2
  • 59.­3
  • 62.­24
  • 63.­42
  • 64.­6-7
  • 70.­34
  • 70.­39
  • 71.­32
  • 72.­24
  • 72.­33
  • 76.­18
  • 76.­45
  • 79.­5
  • 80.­20-21
  • 83.­1
  • g.­5
  • g.­53
  • g.­71
  • g.­101
  • g.­102
  • g.­125
  • g.­138
  • g.­152
  • g.­221
  • g.­222
  • g.­223
  • g.­224
  • g.­229
  • g.­593
  • g.­635
  • g.­937
  • g.­1074
  • g.­1212
  • g.­1213
  • g.­1311
  • g.­1620
  • g.­1632
  • g.­1635
  • g.­1637
  • g.­1725
g.­624

formless

Wylie:
  • gzugs med pa
Tibetan:
  • གཟུགས་མེད་པ།
Sanskrit:
  • arūpin

Located in 31 passages in the translation:

  • 3.­117
  • 7.­2
  • 11.­33
  • 15.­18
  • 15.­24
  • 18.­1
  • 19.­58
  • 20.­6
  • 21.­19
  • 21.­35
  • 21.­38
  • 24.­55
  • 24.­57
  • 54.­18
  • 63.­209
  • 69.­30
  • 69.­32
  • 69.­36-37
  • 69.­39
  • 73.­4
  • 74.­17
  • 74.­19
  • 74.­53
  • 75.­23
  • 80.­6
  • 81.­27
  • 81.­37
  • 83.­1
  • 84.­251
  • n.­818
g.­625

formless absorption

Wylie:
  • gzugs med pa’i snyoms par ’jug pa
Tibetan:
  • གཟུགས་མེད་པའི་སྙོམས་པར་འཇུག་པ།
Sanskrit:
  • ārūpya­samāpatti

See “four formless absorptions.”

Located in 37 passages in the translation:

  • i.­60
  • 3.­62
  • 3.­75
  • 7.­20
  • 8.­19
  • 13.­33-34
  • 13.­40
  • 13.­42
  • 13.­44
  • 13.­54
  • 13.­56-57
  • 19.­25
  • 26.­1
  • 26.­6
  • 32.­16
  • 32.­35
  • 50.­10
  • 57.­8
  • 58.­28
  • 62.­28
  • 63.­97
  • 63.­171
  • 65.­10
  • 69.­1
  • 69.­7
  • 70.­22
  • 71.­12
  • 73.­28
  • 73.­100-101
  • 74.­22
  • 77.­10
  • 81.­7
  • 81.­32
  • g.­1600
g.­626

formless realm

Wylie:
  • gzugs med pa’i khams
Tibetan:
  • གཟུགས་མེད་པའི་ཁམས།
Sanskrit:
  • ārūpya­dhātu

Definition from the 84000 Glossary of Terms:

The highest and subtlest of the three realms of saṃsāra in Buddhist cosmology. Here beings are no longer bound by materiality and enjoy a purely mental state of absorption. It is divided in four levels according to each of the four formless concentrations (ārūpyāvacaradhyāna), namely, the Sphere of Infinite Space (ākāśānantyāyatana), the Sphere of Infinite Consciousness (vijñānānantyāyatana), the Sphere of Nothingness (a­kiñ­canyāyatana), and the Sphere of Neither Perception nor Non-perception (naiva­saṃjñā­nāsaṃjñāyatana). The formless realm is located above the other two realms of saṃsāra, the form realm (rūpadhātu) and the desire realm (kāmadhātu).

Located in 49 passages in the translation:

  • 3.­67
  • 3.­71
  • 6.­69
  • 9.­38
  • 9.­46
  • 11.­46
  • 13.­63
  • 15.­18
  • 19.­9
  • 19.­12
  • 19.­52
  • 19.­99
  • 20.­6
  • 29.­9
  • 33.­35-37
  • 36.­18-19
  • 37.­73
  • 39.­47
  • 39.­52
  • 40.­43
  • 41.­25
  • 54.­2
  • 62.­24
  • 63.­42
  • 64.­6-7
  • 70.­34
  • 70.­39
  • 71.­32
  • 72.­24
  • 72.­33
  • 76.­18
  • 76.­45
  • 77.­29
  • 79.­5
  • 83.­1
  • 84.­255
  • n.­719
  • n.­1063
  • g.­222
  • g.­593
  • g.­1601
  • g.­1602
  • g.­1604
  • g.­1605
  • g.­1725
g.­631

four applications of mindfulness

Wylie:
  • dran pa nye bar gzhag pa bzhi
Tibetan:
  • དྲན་པ་ཉེ་བར་གཞག་པ་བཞི།
Sanskrit:
  • catuḥsmṛtyupasthāna

The application of mindfulness to the body, the application of mindfulness to feeling, the application of mindfulness to mind, and the application of mindfulness to dharmas.

Located in 67 passages in the translation:

  • i.­60
  • 2.­4
  • 3.­18
  • 7.­7
  • 11.­40
  • 11.­45
  • 16.­1
  • 19.­8
  • 19.­23
  • 20.­5
  • 21.­82
  • 22.­9
  • 25.­12
  • 26.­6
  • 26.­28
  • 41.­45
  • 42.­2
  • 44.­2
  • 44.­21
  • 48.­87
  • 50.­9
  • 51.­3
  • 51.­26-27
  • 51.­47
  • 52.­37
  • 54.­14-15
  • 55.­10
  • 63.­97
  • 63.­155
  • 64.­24
  • 65.­4
  • 65.­10
  • 69.­16
  • 69.­27
  • 69.­38
  • 70.­33
  • 70.­42
  • 71.­11
  • 71.­18-19
  • 71.­28
  • 72.­3
  • 72.­20
  • 72.­33
  • 73.­4
  • 73.­8
  • 73.­25
  • 73.­38-39
  • 74.­28
  • 74.­30
  • 75.­17
  • 75.­19
  • 75.­23
  • 75.­41
  • 76.­22
  • 76.­27
  • 77.­29
  • 78.­55
  • 81.­4
  • 81.­28
  • 82.­8
  • n.­291
  • g.­94
  • g.­1710
g.­635

four concentrations

Wylie:
  • bsam gtan bzhi
Tibetan:
  • བསམ་གཏན་བཞི།
Sanskrit:
  • caturdhyāna

The four progressive levels of concentration of the form realm that culminate in pure one-pointedness of mind and are the basis for developing insight. These are part of the nine serial absorptions. The formulas given at 16.­54 are the definitions or descriptions for each of the four.

Located in 95 passages in the translation:

  • i.­60
  • 2.­4
  • 3.­18
  • 3.­60
  • 3.­62-66
  • 3.­71
  • 3.­75
  • 3.­78
  • 7.­7
  • 8.­6
  • 9.­8
  • 11.­39
  • 11.­44
  • 11.­48
  • 13.­42
  • 14.­12
  • 16.­54
  • 20.­5
  • 25.­5
  • 25.­12
  • 26.­6
  • 27.­38
  • 28.­10
  • 28.­18
  • 30.­11
  • 32.­14
  • 33.­31
  • 33.­41
  • 33.­51
  • 34.­2
  • 37.­67
  • 39.­8
  • 39.­42
  • 41.­52
  • 43.­10
  • 43.­22
  • 43.­24
  • 50.­9
  • 54.­15
  • 54.­17
  • 55.­47
  • 56.­3-5
  • 63.­155
  • 64.­24
  • 69.­16
  • 70.­11
  • 70.­14
  • 71.­11
  • 71.­23
  • 71.­28
  • 71.­30
  • 72.­3
  • 72.­20
  • 72.­29
  • 73.­28
  • 73.­98
  • 74.­12
  • 74.­28
  • 75.­19
  • 75.­41
  • 76.­22
  • 76.­27
  • 77.­39
  • 78.­55
  • 79.­21
  • 81.­4
  • 84.­146
  • 84.­250
  • n.­631
  • g.­5
  • g.­53
  • g.­71
  • g.­101
  • g.­102
  • g.­138
  • g.­152
  • g.­221
  • g.­223
  • g.­224
  • g.­229
  • g.­291
  • g.­937
  • g.­1074
  • g.­1212
  • g.­1213
  • g.­1311
  • g.­1620
  • g.­1632
  • g.­1637
g.­637

four detailed and thorough knowledges

Wylie:
  • so so yang dag par rig pa bzhi
Tibetan:
  • སོ་སོ་ཡང་དག་པར་རིག་པ་བཞི།
Sanskrit:
  • catuḥpratisaṃvid

The knowledge of the meaning, the knowledge of phenomena, the knowledge of interpretation, and the knowledge of eloquence.

Located in 150 passages in the translation:

  • i.­27
  • i.­60
  • 2.­4
  • 3.­11-14
  • 3.­18
  • 3.­31
  • 3.­39
  • 3.­43
  • 3.­53
  • 3.­71
  • 3.­76
  • 3.­107
  • 3.­124
  • 7.­7
  • 7.­20
  • 8.­7
  • 10.­56
  • 11.­43
  • 11.­45
  • 11.­49
  • 11.­70
  • 12.­14-15
  • 13.­68-69
  • 14.­31
  • 14.­38
  • 14.­49
  • 15.­79
  • 16.­95
  • 18.­9
  • 18.­37-38
  • 19.­8
  • 19.­26
  • 19.­76
  • 19.­91
  • 20.­5
  • 20.­50
  • 20.­59
  • 21.­10
  • 21.­82
  • 22.­9
  • 22.­45
  • 22.­72
  • 23.­17
  • 24.­11
  • 25.­5
  • 25.­12
  • 26.­33
  • 26.­44
  • 26.­48
  • 27.­11
  • 27.­15
  • 27.­20
  • 27.­38
  • 28.­2
  • 28.­4
  • 28.­10
  • 28.­12
  • 31.­20
  • 31.­37
  • 31.­45
  • 33.­10-11
  • 33.­20-21
  • 34.­2
  • 34.­26
  • 35.­4
  • 35.­20
  • 35.­30
  • 37.­67
  • 37.­73
  • 37.­79
  • 39.­3
  • 39.­6
  • 39.­8
  • 39.­42
  • 42.­6
  • 43.­22
  • 44.­2
  • 45.­2
  • 46.­3
  • 46.­43
  • 48.­90
  • 51.­47
  • 51.­52
  • 51.­78
  • 52.­37
  • 54.­5
  • 54.­9
  • 54.­15-18
  • 54.­20-21
  • 55.­44
  • 55.­63
  • 57.­3
  • 58.­28
  • 63.­97
  • 63.­155
  • 64.­24
  • 64.­27
  • 64.­29
  • 65.­4
  • 69.­4
  • 69.­16
  • 69.­27
  • 69.­32
  • 69.­38
  • 69.­44
  • 70.­10
  • 70.­30
  • 71.­11
  • 71.­19
  • 71.­28
  • 71.­36
  • 71.­39
  • 72.­3
  • 72.­7
  • 72.­20
  • 73.­4
  • 73.­8
  • 73.­25
  • 73.­38
  • 73.­79
  • 73.­98
  • 73.­100
  • 74.­30
  • 74.­51
  • 74.­54
  • 75.­12
  • 75.­14
  • 75.­19
  • 76.­1
  • 76.­22
  • 77.­22
  • 77.­24
  • 81.­4
  • 81.­7
  • 82.­8
  • 85.­39
  • n.­914
  • g.­384
g.­639

four fearlessnesses

Wylie:
  • mi ’jigs pa bzhi
Tibetan:
  • མི་འཇིགས་པ་བཞི།
Sanskrit:
  • caturvaiśāradya

Fearlessness in declaring that one has (1) awakened, (2) ceased all illusions, (3) taught the obstacles to awakening, and (4) shown the way to liberation.

Located in 144 passages in the translation:

  • i.­27
  • i.­60
  • 2.­4
  • 3.­11-14
  • 3.­18
  • 3.­31
  • 3.­39
  • 3.­43
  • 3.­53
  • 3.­71
  • 3.­76
  • 3.­107
  • 3.­124
  • 7.­7
  • 7.­20
  • 8.­7
  • 9.­2
  • 9.­8
  • 10.­56
  • 11.­10
  • 11.­43
  • 11.­45
  • 11.­49
  • 11.­70
  • 12.­14-15
  • 13.­68-69
  • 14.­31
  • 14.­38
  • 14.­49
  • 16.­90
  • 18.­9
  • 18.­37-38
  • 19.­8
  • 19.­26
  • 19.­76
  • 19.­91
  • 20.­5
  • 20.­50
  • 20.­59
  • 21.­10
  • 21.­50
  • 21.­82
  • 22.­9
  • 22.­45
  • 22.­72
  • 23.­17
  • 24.­11
  • 25.­5
  • 25.­12
  • 26.­33
  • 26.­44
  • 26.­48
  • 27.­11
  • 27.­20
  • 27.­38
  • 28.­2
  • 28.­4
  • 28.­10
  • 28.­12
  • 30.­23
  • 31.­20
  • 31.­37
  • 31.­45
  • 33.­10-11
  • 33.­20-21
  • 34.­2
  • 34.­26
  • 35.­20
  • 35.­30
  • 37.­67
  • 37.­73
  • 37.­79
  • 39.­3
  • 39.­6
  • 39.­8
  • 39.­42
  • 42.­2
  • 42.­6
  • 43.­22
  • 44.­2
  • 45.­2
  • 46.­3
  • 46.­43
  • 48.­90
  • 51.­47
  • 51.­78
  • 54.­5
  • 54.­9
  • 54.­15-18
  • 54.­20-21
  • 55.­65
  • 58.­28
  • 63.­155
  • 64.­24
  • 64.­27
  • 64.­29
  • 65.­4
  • 69.­4
  • 69.­16
  • 69.­27
  • 69.­32
  • 69.­38
  • 69.­44
  • 70.­10
  • 70.­30
  • 71.­11
  • 71.­19
  • 71.­28
  • 71.­39
  • 72.­3
  • 72.­20
  • 73.­4
  • 73.­25
  • 73.­38
  • 73.­75
  • 73.­78
  • 73.­98
  • 73.­100
  • 74.­30
  • 74.­51
  • 74.­54
  • 75.­14
  • 75.­19
  • 76.­1
  • 76.­22
  • 77.­22
  • 77.­24
  • 81.­4
  • 81.­7
  • 82.­8
  • 85.­39
  • g.­573
g.­641

four formless absorptions

Wylie:
  • gzugs med pa’i snyoms par ’jug pa bzhi
Tibetan:
  • གཟུགས་མེད་པའི་སྙོམས་པར་འཇུག་པ་བཞི།
Sanskrit:
  • caturārūpya­samāpatti

These comprise the absorptions of (1) the station of endless space, (2) the station of endless consciousness, (3) the station of the nothing-at-all absorption, and (4) the station of neither perception nor nonperception.

Located in 77 passages in the translation:

  • i.­55
  • i.­60
  • 2.­4
  • 3.­18
  • 3.­62-66
  • 3.­71
  • 3.­75
  • 7.­7
  • 8.­6
  • 9.­8
  • 11.­36
  • 11.­38-39
  • 11.­44
  • 11.­48
  • 13.­42
  • 14.­12
  • 16.­59
  • 20.­5
  • 25.­5
  • 25.­12
  • 27.­38
  • 28.­10
  • 28.­18
  • 30.­11
  • 32.­14
  • 33.­31
  • 33.­41
  • 33.­51
  • 34.­2
  • 37.­67
  • 39.­8
  • 39.­42
  • 41.­52
  • 43.­10
  • 43.­22
  • 43.­24
  • 50.­9
  • 54.­15
  • 54.­17
  • 55.­47
  • 56.­3-5
  • 63.­155
  • 64.­24
  • 69.­16
  • 71.­11
  • 71.­28
  • 72.­3
  • 72.­20
  • 73.­98
  • 74.­12
  • 74.­28
  • 74.­30
  • 75.­19
  • 75.­23
  • 75.­41
  • 76.­22
  • 76.­27
  • 77.­22
  • 78.­55
  • 79.­21
  • 81.­4
  • g.­28
  • g.­625
  • g.­1074
  • g.­1179
  • g.­1504
  • g.­1601
  • g.­1602
  • g.­1604
  • g.­1605
g.­643

four immeasurables

Wylie:
  • tshad med pa bzhi
Tibetan:
  • ཚད་མེད་པ་བཞི།
Sanskrit:
  • catvāryapramāṇāni

The four positive qualities of loving-kindness, compassion, sympathetic joy, and equanimity, which may be radiated towards oneself and then immeasurable sentient beings.

Located in 74 passages in the translation:

  • i.­60
  • i.­134
  • 2.­4
  • 3.­18
  • 3.­62-66
  • 3.­71
  • 3.­75
  • 7.­7
  • 8.­6
  • 9.­8
  • 11.­36
  • 11.­39
  • 11.­44
  • 11.­48
  • 13.­42
  • 14.­12
  • 16.­52
  • 17.­15
  • 20.­5
  • 25.­5
  • 25.­12
  • 26.­6
  • 27.­38
  • 28.­10
  • 28.­18
  • 30.­11
  • 32.­14
  • 33.­31
  • 33.­41
  • 33.­51
  • 34.­2
  • 37.­67
  • 39.­8
  • 39.­42
  • 41.­52
  • 43.­10
  • 43.­24
  • 50.­9
  • 54.­15
  • 54.­17
  • 55.­47
  • 56.­3-5
  • 63.­155
  • 64.­24
  • 69.­16
  • 71.­11
  • 71.­28
  • 72.­3
  • 72.­20
  • 73.­98
  • 74.­12
  • 74.­28
  • 75.­19
  • 75.­41
  • 76.­22
  • 76.­27
  • 77.­22
  • 77.­39
  • 78.­55
  • 79.­21
  • 81.­4
  • n.­293
  • n.­580
  • g.­283
  • g.­527
  • g.­776
  • g.­842
  • g.­930
g.­645

four legs of miraculous power

Wylie:
  • rdzu ’phrul gyi rkang pa bzhi
Tibetan:
  • རྫུ་འཕྲུལ་གྱི་རྐང་པ་བཞི།
Sanskrit:
  • caturṛddhipāda

The four are desire-to-do (or yearning) (chanda), perseverance (vīrya), concentrated mind (citta), and examination (mīmāṃsā).

Located in 41 passages in the translation:

  • 2.­4
  • 3.­18
  • 7.­7
  • 11.­40
  • 11.­45
  • 16.­21
  • 19.­8
  • 19.­24
  • 20.­5
  • 21.­82
  • 22.­9
  • 22.­50
  • 25.­12
  • 26.­29
  • 38.­71
  • 44.­2
  • 44.­21
  • 64.­24
  • 65.­4
  • 69.­16
  • 69.­27
  • 70.­33
  • 71.­11
  • 71.­19
  • 72.­3
  • 72.­20
  • 73.­4
  • 73.­8
  • 73.­25
  • 73.­38
  • 73.­41
  • 74.­28
  • 75.­23
  • 76.­22
  • 76.­47
  • 77.­29
  • 78.­55
  • 82.­8
  • g.­903
  • g.­1250
  • g.­1710
g.­646

Four Mahārājas

Wylie:
  • rgyal po chen po bzhi
Tibetan:
  • རྒྱལ་པོ་ཆེན་པོ་བཞི།
Sanskrit:
  • caturmahā­rāja

Definition from the 84000 Glossary of Terms:

Four gods who live on the lower slopes (fourth level) of Mount Meru in the eponymous Heaven of the Four Great Kings (Cāturmahā­rājika, rgyal chen bzhi’i ris) and guard the four cardinal directions. Each is the leader of a nonhuman class of beings living in his realm. They are Dhṛtarāṣṭra, ruling the gandharvas in the east; Virūḍhaka, ruling over the kumbhāṇḍas in the south; Virūpākṣa, ruling the nāgas in the west; and Vaiśravaṇa (also known as Kubera) ruling the yakṣas in the north. Also referred to as Guardians of the World or World Protectors (lokapāla, ’jig rten skyong ba).

Located in 8 passages in the translation:

  • 2.­60
  • 22.­1
  • 25.­7
  • 56.­6
  • 86.­19
  • n.­1031
  • g.­923
  • g.­945
g.­647

four noble truths

Wylie:
  • ’phags pa’i bden pa bzhi
Tibetan:
  • འཕགས་པའི་བདེན་པ་བཞི།
Sanskrit:
  • caturāryasatya

Definition from the 84000 Glossary of Terms:

The four truths that the Buddha transmitted in his first teaching: (1) suffering, (2) the origin of suffering, (3) the cessation of suffering, and (4) the path to the cessation of suffering.

Located in 19 passages in the translation:

  • i.­23
  • i.­38
  • i.­45
  • i.­49
  • i.­56
  • i.­77
  • i.­180
  • 3.­18
  • 27.­38
  • 32.­5
  • 74.­30
  • 79.­13
  • 79.­16
  • 79.­18
  • 79.­21
  • n.­693
  • g.­371
  • g.­653
  • g.­1096
g.­649

four practices of spiritual practitioners

Wylie:
  • tshangs pa’i gnas pa bzhi
Tibetan:
  • ཚངས་པའི་གནས་པ་བཞི།
Sanskrit:
  • caturbrahmavihāra

These are love, compassion, joy, and equanimity.

Located in 5 passages in the translation:

  • 73.­28
  • g.­283
  • g.­527
  • g.­842
  • g.­930
g.­651

four retinues

Wylie:
  • ’khor bzhi po
Tibetan:
  • འཁོར་བཞི་པོ།
Sanskrit:
  • catasraḥ parṣadaḥ
  • catuḥpariṣad

These are monks, nuns, and male and female followers of the householder code of conduct.

Located in 8 passages in the translation:

  • 3.­148
  • 25.­7
  • 29.­9
  • 30.­19
  • 60.­28-29
  • 60.­38
  • 84.­1
g.­652

four right efforts

Wylie:
  • yang dag pa’i spong ba bzhi
Tibetan:
  • ཡང་དག་པའི་སྤོང་བ་བཞི།
Sanskrit:
  • catuḥsamyakprahāṇa

Four types of effort consisting in abandoning existing negative mind states, abandoning the production of such states, giving rise to virtuous mind states that are not yet produced, and letting those states continue.

Located in 39 passages in the translation:

  • 2.­4
  • 3.­18
  • 7.­7
  • 8.­6
  • 11.­40
  • 11.­45
  • 16.­20
  • 19.­8
  • 19.­24
  • 20.­5
  • 21.­82
  • 22.­9
  • 25.­12
  • 26.­29
  • 44.­2
  • 44.­21
  • 64.­24
  • 65.­4
  • 69.­16
  • 69.­27
  • 70.­33
  • 71.­11
  • 71.­19
  • 72.­3
  • 72.­20
  • 73.­4
  • 73.­8
  • 73.­25
  • 73.­38
  • 74.­28
  • 75.­23
  • 76.­22
  • 76.­47
  • 77.­29
  • 78.­55
  • 82.­8
  • n.­291
  • g.­1382
  • g.­1710
g.­654

four ways of gathering a retinue

Wylie:
  • bsdu ba’i dngos po bzhi
Tibetan:
  • བསྡུ་བའི་དངོས་པོ་བཞི།
Sanskrit:
  • catuḥsaṃgrahavastu

Giving gifts, kind words, beneficial actions, and consistency between words and deeds.

Located in 8 passages in the translation:

  • i.­168
  • 2.­4
  • 39.­42
  • 55.­32
  • 73.­22
  • 73.­91
  • 76.­26
  • n.­993
g.­656

fourteen emptinesses

Wylie:
  • stong pa nyid bcu bzhi po
Tibetan:
  • སྟོང་པ་ཉིད་བཅུ་བཞི་པོ།
Sanskrit:
  • catur­daśa­śūnyatā

These comprise the first fourteen of the eighteen emptinesses, which are enumerated at 2.­18: (1) inner emptiness, (2) outer emptiness, (3) inner and outer emptiness, (4) the emptiness of emptiness, (5) great emptiness, (6) the emptiness of ultimate reality, (7) the emptiness of the compounded, (8) the emptiness of the uncompounded, (9) the emptiness of what transcends limits, (10) the emptiness of no beginning and no end, (11) the emptiness of nonrepudiation, (12) the emptiness of a basic nature, (13) the emptiness of all dharmas, and (14) the emptiness of its own mark.

Located in 24 passages in the translation:

  • 62.­43
  • 63.­97
  • 73.­98
  • 75.­40
  • 76.­1
  • 76.­22
  • 77.­2
  • 78.­55
  • 81.­7
  • g.­493
  • g.­496
  • g.­498
  • g.­499
  • g.­500
  • g.­501
  • g.­503
  • g.­504
  • g.­506
  • g.­507
  • g.­510
  • g.­718
  • g.­814
  • g.­816
  • g.­1190
g.­670

fully awakened

Wylie:
  • mngon par rdzogs par sangs rgyas
Tibetan:
  • མངོན་པར་རྫོགས་པར་སངས་རྒྱས།
Sanskrit:
  • abhisambuddha

Located in 182 passages in the translation:

  • i.­36
  • i.­45
  • i.­61
  • i.­126
  • i.­164
  • i.­182
  • 2.­56
  • 3.­8-9
  • 3.­11-14
  • 3.­53
  • 3.­65
  • 3.­122
  • 3.­124
  • 4.­4
  • 13.­70
  • 21.­27
  • 21.­83
  • 27.­4
  • 27.­6
  • 28.­7
  • 28.­10-11
  • 31.­11
  • 31.­39
  • 31.­57-58
  • 31.­60
  • 32.­4
  • 32.­21
  • 32.­62
  • 32.­74
  • 33.­2
  • 33.­31
  • 36.­79
  • 37.­37-39
  • 37.­42
  • 37.­75
  • 38.­95
  • 39.­28
  • 42.­3
  • 42.­31-33
  • 43.­7-11
  • 43.­13
  • 44.­11-12
  • 46.­14-21
  • 48.­3
  • 48.­23
  • 48.­45-46
  • 49.­31
  • 50.­1-2
  • 50.­13
  • 52.­22-47
  • 52.­49-51
  • 53.­7
  • 54.­16
  • 54.­19-20
  • 55.­4-5
  • 55.­9
  • 55.­15
  • 55.­45
  • 55.­71
  • 55.­76-77
  • 56.­1-2
  • 56.­4
  • 56.­6
  • 56.­30
  • 57.­17
  • 58.­1
  • 58.­7
  • 58.­33
  • 60.­22
  • 62.­43
  • 63.­23-25
  • 63.­49
  • 63.­149-154
  • 63.­207
  • 63.­214
  • 64.­30
  • 65.­6-7
  • 69.­25
  • 69.­27
  • 70.­9-10
  • 70.­13
  • 70.­15-16
  • 71.­29-30
  • 71.­42
  • 72.­9
  • 72.­38
  • 73.­87
  • 75.­19
  • 75.­24
  • 75.­48
  • 76.­20
  • 77.­6
  • 77.­24
  • 77.­35-37
  • 77.­39
  • 77.­41
  • 79.­2
  • 79.­5-6
  • 79.­11
  • 79.­13
  • 81.­14-15
  • 81.­28
  • 83.­28
  • 85.­25
  • 85.­39
  • 85.­41
  • 85.­60
  • 86.­37
  • n.­382
  • n.­520
  • n.­680
  • n.­1031
g.­677

gain

Wylie:
  • thob
Tibetan:
  • ཐོབ།
Sanskrit:
  • anuprāp

Located in 92 passages in the translation:

  • 1.­2
  • 2.­49-50
  • 2.­63
  • 3.­118-122
  • 3.­124
  • 3.­133
  • 13.­70
  • 15.­68
  • 15.­104
  • 15.­106-109
  • 16.­102
  • 16.­104
  • 19.­35
  • 19.­112-113
  • 26.­33
  • 26.­36
  • 26.­44
  • 31.­33
  • 32.­42
  • 32.­62
  • 32.­64
  • 35.­9
  • 37.­20
  • 39.­42
  • 50.­9
  • 50.­32
  • 60.­13
  • 63.­62
  • 63.­93
  • 63.­143
  • 63.­172
  • 63.­222
  • 64.­3
  • 64.­5
  • 64.­9-10
  • 64.­29
  • 65.­11
  • 65.­15-16
  • 66.­1-3
  • 66.­5
  • 69.­16-17
  • 69.­22
  • 69.­24
  • 69.­38
  • 69.­40
  • 70.­17-18
  • 70.­20
  • 70.­22
  • 70.­34
  • 70.­36-39
  • 71.­23
  • 71.­26
  • 71.­41
  • 72.­12
  • 72.­17
  • 72.­21
  • 73.­33-34
  • 73.­36
  • 81.­4
  • 83.­65
  • 84.­77
  • 84.­124
  • 84.­181
  • 84.­251
  • 84.­296
  • 85.­3
  • 85.­18
  • 85.­55
  • 87.­2
  • n.­91
  • n.­700
  • n.­866
  • n.­980
g.­680

Gandhavatī

Wylie:
  • spos ldan
Tibetan:
  • སྤོས་ལྡན།
Sanskrit:
  • gandhavatī

Lit. “Fragrant.” The city in which the bodhisattva great being Dharmodgata resides.

Located in 17 passages in the translation:

  • 85.­10
  • 85.­13
  • 85.­51
  • 85.­63
  • g.­130
  • g.­149
  • g.­182
  • g.­184
  • g.­412
  • g.­893
  • g.­894
  • g.­1059
  • g.­1063
  • g.­1081
  • g.­1085
  • g.­1321
  • g.­1558
g.­681

Gaṅgā River

Wylie:
  • gang gA’i klung
Tibetan:
  • གང་གཱའི་ཀླུང་།
Sanskrit:
  • gaṅgā

Definition from the 84000 Glossary of Terms:

The Gaṅgā, or Ganges in English, is considered to be the most sacred river of India, particularly within the Hindu tradition. It starts in the Himalayas, flows through the northern plains of India, bathing the holy city of Vārāṇasī, and meets the sea at the Bay of Bengal, in Bangladesh. In the sūtras, however, this river is mostly mentioned not for its sacredness but for its abundant sands‍—noticeable still today on its many sandy banks and at its delta‍—which serve as a common metaphor for infinitely large numbers.

According to Buddhist cosmology, as explained in the Abhidharmakośa, it is one of the four rivers that flow from Lake Anavatapta and cross the southern continent of Jambudvīpa‍—the known human world or more specifically the Indian subcontinent.

Located in 104 passages in the translation:

  • 1.­4-7
  • 1.­9
  • 1.­12
  • 1.­14-18
  • 1.­23-24
  • 1.­32-33
  • 1.­38
  • 2.­15-16
  • 2.­25-26
  • 2.­42
  • 2.­47-50
  • 2.­59
  • 3.­6
  • 3.­45
  • 3.­47
  • 3.­88
  • 3.­110
  • 3.­115
  • 3.­123
  • 5.­1-4
  • 8.­9
  • 9.­25
  • 13.­70
  • 14.­4
  • 14.­27-28
  • 14.­30
  • 17.­30
  • 19.­37
  • 22.­50-51
  • 24.­87
  • 27.­37
  • 29.­8
  • 31.­16-17
  • 31.­32
  • 32.­13
  • 32.­54
  • 32.­58
  • 32.­60
  • 32.­62-63
  • 32.­66
  • 32.­68
  • 33.­47-48
  • 33.­61
  • 42.­2
  • 48.­38
  • 48.­47
  • 49.­31
  • 51.­3
  • 51.­17-18
  • 51.­20
  • 51.­22
  • 51.­24
  • 51.­26
  • 51.­28
  • 51.­30
  • 52.­52
  • 59.­10
  • 63.­4
  • 63.­13
  • 63.­96
  • 71.­40
  • 73.­16-19
  • 73.­21-22
  • 78.­27
  • 78.­33-34
  • 78.­43-44
  • 78.­49
  • 83.­61
  • 84.­41
  • 84.­44
  • 84.­51
  • 84.­60
  • 84.­235
  • 85.­40
  • 87.­1
g.­682

Gaṅgadevī

Wylie:
  • gang gA’i lha mo
Tibetan:
  • གང་གཱའི་ལྷ་མོ།
Sanskrit:
  • gaṅgadevī
  • gaṅgadevā

The name of a nun who commits to the practice of the six perfections and worships the Buddha with golden-colored flowers. The Buddha predicts her future awakening as the buddha Suvarṇapuṣpa, during the eon called Tārakopama.

Located in 5 passages in the translation:

  • i.­135
  • 53.­1
  • 53.­5
  • 53.­12
  • g.­1668
g.­691

get into trouble

Wylie:
  • nyon mongs par ’gyur
Tibetan:
  • ཉོན་མོངས་པར་འགྱུར།
Sanskrit:
  • vyasanam āpad

Located in 4 passages in the translation:

  • 45.­1-4
g.­692

ghost

Wylie:
  • yi dwags
Tibetan:
  • ཡི་དྭགས།
Sanskrit:
  • preta

Definition from the 84000 Glossary of Terms:

One of the five or six classes of sentient beings, into which beings are born as the karmic fruition of past miserliness. As the term in Sanskrit means “the departed,” they are analogous to the ancestral spirits of Vedic tradition, the pitṛs, who starve without the offerings of descendants. It is also commonly translated as “hungry ghost” or “starving spirit,” as in the Chinese 餓鬼 e gui.

They are sometimes said to reside in the realm of Yama, but are also frequently described as roaming charnel grounds and other inhospitable or frightening places along with piśācas and other such beings. They are particularly known to suffer from great hunger and thirst and the inability to acquire sustenance. Detailed descriptions of their realm and experience, including a list of the thirty-six classes of pretas, can be found in The Application of Mindfulness of the Sacred Dharma, Toh 287, 2.­1281– 2.1482.

Located in 9 passages in the translation:

  • 13.­70
  • 17.­11
  • 17.­116
  • 41.­24
  • 73.­19
  • 84.­288
  • 84.­296
  • g.­594
  • g.­1546
g.­693

giver

Wylie:
  • sbyin pa po
Tibetan:
  • སྦྱིན་པ་པོ།
Sanskrit:
  • dāyaka

Located in 18 passages in the translation:

  • 2.­3
  • 2.­30
  • 3.­20
  • 13.­11
  • 17.­2
  • 21.­64
  • 26.­46
  • 31.­49
  • 32.­25
  • 34.­1
  • 55.­49
  • 64.­30
  • 66.­6
  • 71.­10
  • 72.­2
  • 76.­26
  • n.­231
  • n.­821
g.­694

giving

Wylie:
  • sbyin pa
Tibetan:
  • སྦྱིན་པ།
Sanskrit:
  • dāna
  • dakṣiṇā

The first of the six perfections.

Located in 147 passages in the translation:

  • i.­54
  • i.­74
  • i.­87
  • i.­165-167
  • 2.­7
  • 2.­27
  • 2.­41
  • 2.­59
  • 3.­94
  • 3.­141-142
  • 4.­5
  • 11.­36
  • 13.­11
  • 15.­3
  • 21.­64-65
  • 21.­67
  • 21.­71
  • 26.­41
  • 27.­15
  • 30.­3-6
  • 32.­23
  • 33.­1-2
  • 33.­19
  • 33.­21
  • 33.­31
  • 33.­35
  • 33.­55
  • 33.­60
  • 35.­4
  • 36.­68
  • 36.­70-71
  • 37.­79
  • 38.­82
  • 39.­6
  • 39.­22
  • 40.­46
  • 41.­35
  • 41.­44
  • 43.­9
  • 45.­11
  • 45.­13
  • 45.­16
  • 46.­3
  • 47.­30
  • 48.­8
  • 48.­31
  • 50.­10
  • 51.­25
  • 55.­49
  • 60.­24
  • 61.­15
  • 61.­22
  • 61.­26
  • 61.­28
  • 61.­30
  • 62.­12
  • 62.­32
  • 63.­20
  • 63.­66
  • 63.­75
  • 63.­95-96
  • 66.­6
  • 69.­40
  • 69.­47
  • 69.­50
  • 70.­17-18
  • 70.­20
  • 70.­22-24
  • 70.­37
  • 71.­5-10
  • 71.­12
  • 71.­15
  • 71.­17
  • 71.­21-22
  • 71.­33
  • 71.­36
  • 71.­39
  • 72.­4
  • 73.­4
  • 73.­8-9
  • 73.­11
  • 73.­14
  • 73.­23
  • 73.­91
  • 73.­94
  • 73.­101
  • 73.­118
  • 74.­54
  • 75.­6-7
  • 75.­10
  • 75.­12
  • 75.­17
  • 76.­2
  • 76.­15-16
  • 76.­26-27
  • 76.­37
  • 76.­48
  • 77.­9
  • 78.­36
  • 78.­43-47
  • 78.­54
  • 83.­1
  • 84.­67
  • 84.­131
  • 84.­153
  • 84.­205
  • 84.­272
  • 84.­289
  • 84.­291
  • 84.­295-296
  • 85.­47
  • n.­750
  • n.­830
  • n.­1055
  • g.­597
  • g.­1467
  • g.­1522
  • g.­1547
  • g.­1700
g.­695

giving gifts

Wylie:
  • sbyin pa sbyin pa
  • sbyin pa
Tibetan:
  • སྦྱིན་པ་སྦྱིན་པ།
  • སྦྱིན་པ།
Sanskrit:
  • dāna

Located in 20 passages in the translation:

  • i.­139
  • 17.­16
  • 21.­67-68
  • 31.­50
  • 39.­42
  • 48.­40
  • 51.­20
  • 51.­23
  • 55.­32
  • 70.­17
  • 73.­10
  • 73.­22
  • 73.­91
  • 73.­96
  • 74.­54
  • 76.­26
  • 82.­1
  • 84.­55
  • g.­654
g.­700

go forth

Wylie:
  • nges par ’byung
Tibetan:
  • ངེས་པར་འབྱུང་།
Sanskrit:
  • niryā

Located in 123 passages in the translation:

  • i.­46
  • i.­48-49
  • i.­59
  • i.­62
  • i.­64
  • i.­82
  • i.­127
  • 1.­2
  • 2.­53
  • 6.­1
  • 8.­12
  • 8.­28-30
  • 8.­33
  • 8.­50-53
  • 9.­50-59
  • 10.­1
  • 10.­12
  • 10.­15-18
  • 10.­20
  • 10.­22
  • 15.­1
  • 17.­11
  • 17.­124
  • 18.­1-14
  • 18.­36
  • 18.­40-41
  • 19.­1
  • 19.­9-35
  • 19.­111
  • 24.­36-39
  • 24.­42
  • 26.­8
  • 26.­37
  • 27.­38
  • 39.­75-76
  • 39.­79
  • 44.­12
  • 45.­12
  • 45.­14
  • 45.­17
  • 48.­70-73
  • 48.­78
  • 48.­80
  • 48.­82
  • 48.­85
  • 48.­92
  • 48.­95
  • 48.­97
  • 48.­99
  • 57.­21
  • 60.­11
  • 60.­22
  • 84.­14
  • 84.­87
  • 84.­142
  • 85.­6
  • n.­332
  • n.­546
g.­703

god

Wylie:
  • lha
  • lha’i bu
Tibetan:
  • ལྷ།
  • ལྷའི་བུ།
Sanskrit:
  • deva

Definition from the 84000 Glossary of Terms:

In the most general sense the devas‍—the term is cognate with the English divine‍—are a class of celestial beings who frequently appear in Buddhist texts, often at the head of the assemblies of nonhuman beings who attend and celebrate the teachings of the Buddha Śākyamuni and other buddhas and bodhisattvas. In Buddhist cosmology the devas occupy the highest of the five or six “destinies” (gati) of saṃsāra among which beings take rebirth. The devas reside in the devalokas, “heavens” that traditionally number between twenty-six and twenty-eight and are divided between the desire realm (kāmadhātu), form realm (rūpadhātu), and formless realm (ārūpyadhātu). A being attains rebirth among the devas either through meritorious deeds (in the desire realm) or the attainment of subtle meditative states (in the form and formless realms). While rebirth among the devas is considered favorable, it is ultimately a transitory state from which beings will fall when the conditions that lead to rebirth there are exhausted. Thus, rebirth in the god realms is regarded as a diversion from the spiritual path.

Located in 381 passages in the translation:

  • i.­18
  • i.­33
  • i.­37
  • i.­58
  • i.­77-79
  • i.­82-87
  • i.­92
  • i.­94-95
  • i.­98
  • i.­103-105
  • i.­116
  • i.­124
  • i.­134
  • i.­144
  • i.­147-148
  • i.­157
  • i.­168
  • i.­180
  • i.­188
  • 1.­8-9
  • 1.­11-14
  • 1.­39
  • 2.­1
  • 2.­27
  • 2.­53-54
  • 2.­60-61
  • 3.­18
  • 3.­47
  • 3.­55
  • 3.­57
  • 3.­60
  • 3.­64
  • 3.­66
  • 3.­114
  • 3.­122
  • 3.­131
  • 3.­147
  • 4.­4-5
  • 5.­8
  • 6.­2-3
  • 11.­32
  • 13.­70
  • 14.­2
  • 14.­4
  • 16.­91-94
  • 16.­97
  • 17.­11
  • 17.­116
  • 19.­1
  • 19.­9-36
  • 19.­39
  • 19.­111
  • 22.­1-2
  • 22.­4
  • 22.­60-71
  • 22.­73-76
  • 23.­1-5
  • 23.­10-11
  • 23.­21
  • 24.­1-2
  • 25.­1-2
  • 25.­4-7
  • 25.­10
  • 25.­12-13
  • 25.­16-18
  • 26.­5
  • 26.­7
  • 26.­11
  • 26.­36
  • 27.­5-6
  • 27.­11
  • 28.­2-3
  • 28.­6-7
  • 28.­12
  • 29.­7-9
  • 29.­12-14
  • 30.­11
  • 30.­17
  • 30.­23
  • 30.­25-28
  • 30.­30-34
  • 30.­38
  • 31.­6-7
  • 31.­12-13
  • 31.­25-26
  • 31.­33
  • 32.­7
  • 32.­74
  • 33.­12
  • 33.­17
  • 33.­31
  • 33.­33
  • 33.­53-57
  • 37.­35-36
  • 37.­63-64
  • 37.­66-67
  • 37.­76
  • 39.­37
  • 39.­42
  • 39.­72
  • 39.­74-76
  • 39.­79
  • 39.­85
  • 41.­25
  • 43.­1-8
  • 43.­10-11
  • 44.­8
  • 44.­11-13
  • 44.­18
  • 48.­1-2
  • 48.­4-6
  • 48.­8
  • 48.­14-15
  • 48.­20
  • 48.­23
  • 48.­25-26
  • 48.­35
  • 48.­44-45
  • 49.­7
  • 50.­13
  • 50.­30
  • 50.­42
  • 51.­2
  • 52.­22
  • 52.­37
  • 54.­26
  • 55.­2
  • 55.­15
  • 55.­26
  • 55.­44
  • 56.­5-6
  • 56.­9
  • 57.­6
  • 57.­8
  • 57.­20
  • 58.­2
  • 58.­30-31
  • 59.­3-4
  • 59.­7-8
  • 59.­12
  • 60.­8
  • 60.­12
  • 60.­19
  • 60.­28
  • 61.­12
  • 63.­10-11
  • 63.­72
  • 63.­97
  • 63.­120
  • 63.­122
  • 63.­210
  • 64.­3
  • 64.­12-13
  • 65.­13
  • 69.­27
  • 70.­38-39
  • 71.­10
  • 71.­22-23
  • 71.­30
  • 71.­36
  • 71.­40
  • 72.­4
  • 72.­6
  • 73.­12
  • 73.­20
  • 73.­73
  • 73.­75
  • 73.­78
  • 73.­93
  • 73.­107
  • 74.­10
  • 74.­16
  • 74.­51
  • 74.­53
  • 75.­8
  • 75.­27
  • 76.­46
  • 78.­9
  • 79.­4-5
  • 79.­8
  • 80.­1-2
  • 80.­16-17
  • 80.­20-21
  • 81.­28
  • 84.­89
  • 84.­207
  • 84.­213
  • 84.­234
  • 84.­246
  • 84.­253
  • 85.­13
  • 85.­25
  • 85.­53-54
  • 87.­6
  • n.­59
  • n.­376
  • n.­378
  • n.­400
  • n.­642
  • n.­739
  • n.­815
  • n.­903
  • n.­1062
  • g.­4
  • g.­5
  • g.­53
  • g.­71
  • g.­101
  • g.­102
  • g.­138
  • g.­152
  • g.­221
  • g.­222
  • g.­223
  • g.­224
  • g.­225
  • g.­229
  • g.­253
  • g.­256
  • g.­388
  • g.­594
  • g.­705
  • g.­937
  • g.­964
  • g.­1073
  • g.­1076
  • g.­1200
  • g.­1212
  • g.­1213
  • g.­1284
  • g.­1311
  • g.­1396
  • g.­1416
  • g.­1546
  • g.­1601
  • g.­1602
  • g.­1604
  • g.­1605
  • g.­1620
  • g.­1632
  • g.­1637
  • g.­1646
  • g.­1666
  • g.­1670
  • g.­1717
  • g.­1745
  • g.­1755
  • g.­1834
  • g.­1951
g.­706

good Dharma

Wylie:
  • dam pa’i chos
Tibetan:
  • དམ་པའི་ཆོས།
Sanskrit:
  • saddharma

The buddhadharma, or the Buddha’s teachings.

Located in 19 passages in the translation:

  • 2.­59
  • 3.­73
  • 29.­12
  • 31.­8
  • 33.­2
  • 33.­4
  • 33.­31
  • 33.­33
  • 33.­57
  • 33.­60
  • 34.­4
  • 35.­18-19
  • 36.­74
  • 39.­77
  • 49.­30
  • 60.­39
  • 84.­69
  • 84.­105
g.­710

Gotra level

Wylie:
  • rigs kyi sa
Tibetan:
  • རིགས་ཀྱི་ས།
Sanskrit:
  • gotrabhūmi

Lit. “Lineage level.” The second of the ten levels traversed by all practitioners, from the level of an ordinary person until reaching buddhahood. See “ten levels.”

Located in 19 passages in the translation:

  • i.­61
  • 11.­54
  • 17.­128
  • 18.­38
  • 19.­27
  • 19.­30
  • 19.­55
  • 19.­77
  • 20.­53
  • 51.­59
  • 64.­18
  • 69.­24
  • 70.­2
  • 71.­36
  • 79.­4
  • 79.­20-21
  • n.­378
  • g.­1692
g.­714

Gṛdhrakūṭa Hill

Wylie:
  • bya rgod kyi phung po’i ri
Tibetan:
  • བྱ་རྒོད་ཀྱི་ཕུང་པོའི་རི།
Sanskrit:
  • gṛdhra­kūṭa­parvata

Definition from the 84000 Glossary of Terms:

The Gṛdhra­kūṭa, literally Vulture Peak, was a hill located in the kingdom of Magadha, in the vicinity of the ancient city of Rājagṛha (modern-day Rajgir, in the state of Bihar, India), where the Buddha bestowed many sūtras, especially the Great Vehicle teachings, such as the Prajñāpāramitā sūtras. It continues to be a sacred pilgrimage site for Buddhists to this day.

Located in 3 passages in the translation:

  • i.­1
  • i.­14
  • 1.­2
g.­715

great being

Wylie:
  • sems dpa’ chen po
Tibetan:
  • སེམས་དཔའ་ཆེན་པོ།
Sanskrit:
  • mahāsattva

Definition from the 84000 Glossary of Terms:

The term can be understood to mean “great courageous one” or "great hero,” or (from the Sanskrit) simply “great being,” and is almost always found as an epithet of “bodhisattva.” The qualification “great” in this term, according to the majority of canonical definitions, focuses on the generic greatness common to all bodhisattvas, i.e., the greatness implicit in the bodhisattva vow itself in terms of outlook, aspiration, number of beings to be benefited, potential or eventual accomplishments, and so forth. In this sense the mahā- (“great”) is close in its connotations to the mahā- in “Mahāyāna.” While individual bodhisattvas described as mahāsattva may in many cases also be “great” in terms of their level of realization, this is largely coincidental, and in the canonical texts the epithet is not restricted to bodhisattvas at any particular point in their career. Indeed, in a few cases even bodhisattvas whose path has taken a wrong direction are still described as bodhisattva mahāsattva.

Later commentarial writings do nevertheless define the term‍—variably‍—in terms of bodhisattvas having attained a particular level (bhūmi) or realization. The most common qualifying criteria mentioned are attaining the path of seeing, attaining irreversibility (according to its various definitions), or attaining the seventh bhūmi.

Located in 44 passages in the translation:

  • i.­16
  • i.­52
  • i.­54-55
  • 1.­17
  • 1.­24-32
  • 2.­60-61
  • 3.­2
  • 10.­37
  • 10.­62
  • 10.­64
  • 11.­72
  • 12.­1-3
  • 12.­6-7
  • 12.­19
  • 13.­1-2
  • 13.­6
  • 15.­9
  • 17.­75
  • 44.­23
  • 52.­22
  • 57.­21
  • 61.­6
  • 62.­27
  • 72.­2
  • 72.­32
  • 75.­21
  • 75.­35
  • 84.­18-19
  • 85.­23
g.­716

great billionfold world system

Wylie:
  • stong gsum gyi stong chen po’i ’jig rten gyi khams
Tibetan:
  • སྟོང་གསུམ་གྱི་སྟོང་ཆེན་པོའི་འཇིག་རྟེན་གྱི་ཁམས།
Sanskrit:
  • tri­sahasra­mahā­sāhasra­loka­dhātu

Definition from the 84000 Glossary of Terms:

The largest universe described in Buddhist cosmology. This term, in Abhidharma cosmology, refers to 1,000³ world systems, i.e., 1,000 “dichiliocosms” or “two thousand great thousand world realms” (dvi­sāhasra­mahā­sāhasra­lokadhātu), which are in turn made up of 1,000 first-order world systems, each with its own Mount Sumeru, continents, sun and moon, etc.

Located in 87 passages in the translation:

  • i.­32
  • 1.­5-8
  • 1.­10-11
  • 1.­13-15
  • 1.­39
  • 2.­20-24
  • 2.­60
  • 3.­6
  • 3.­113
  • 5.­1
  • 5.­9
  • 14.­2
  • 14.­9
  • 17.­106
  • 21.­93
  • 22.­1-2
  • 22.­51
  • 24.­1
  • 25.­10
  • 25.­12
  • 25.­18
  • 26.­11
  • 27.­5
  • 27.­33
  • 27.­35
  • 29.­7
  • 29.­12
  • 30.­25
  • 30.­28
  • 31.­13
  • 31.­21-22
  • 31.­32
  • 32.­12-13
  • 32.­54
  • 32.­58
  • 32.­66
  • 33.­41
  • 33.­43
  • 33.­45
  • 33.­47
  • 33.­57
  • 37.­21
  • 37.­35
  • 43.­1
  • 44.­9
  • 48.­24
  • 50.­12
  • 55.­47
  • 56.­11
  • 57.­15-17
  • 58.­4
  • 60.­9
  • 60.­23-24
  • 60.­33
  • 61.­11-12
  • 63.­95
  • 64.­17-19
  • 64.­29
  • 69.­27
  • 72.­20
  • 73.­92
  • 77.­32
  • 77.­34
  • 81.­4
  • 85.­10
  • 85.­20
  • 86.­19
  • 87.­1
g.­717

great bull elephants

Wylie:
  • glang po chen po
Tibetan:
  • གླང་པོ་ཆེན་པོ།
Sanskrit:
  • mahānāga

Located in 2 passages in the translation:

  • 1.­2
  • 60.­28
g.­718

great emptiness

Wylie:
  • chen po stong pa nyid
Tibetan:
  • ཆེན་པོ་སྟོང་པ་ཉིད།
Sanskrit:
  • mahāśūnyatā

One of the fourteen emptinesses and eighteen emptinesses.

Located in 12 passages in the translation:

  • 2.­18
  • 3.­43
  • 7.­19
  • 8.­33
  • 8.­42
  • 15.­10
  • 15.­16
  • 36.­68
  • 38.­54
  • 69.­44
  • g.­473
  • g.­656
g.­720

great learning

Wylie:
  • mang du thos
Tibetan:
  • མང་དུ་ཐོས།
Sanskrit:
  • bāhuśrutya

Located in 3 passages in the translation:

  • 17.­4
  • 17.­33
  • 87.­1
g.­722

great śrāvaka

Wylie:
  • nyan thos chen po
Tibetan:
  • ཉན་ཐོས་ཆེན་པོ།
Sanskrit:
  • mahāśrāvaka

A term referring to the Buddha Śākyamuni’s closest and most important śrāvaka disciples.

Located in 7 passages in the translation:

  • i.­80
  • 4.­5
  • 6.­2-3
  • 23.­13
  • g.­941
  • g.­1622
g.­724

Great Vehicle

Wylie:
  • theg pa chen po
Tibetan:
  • ཐེག་པ་ཆེན་པོ།
Sanskrit:
  • mahāyāna

Definition from the 84000 Glossary of Terms:

When the Buddhist teachings are classified according to their power to lead beings to an awakened state, a distinction is made between the teachings of the Lesser Vehicle (Hīnayāna), which emphasizes the individual’s own freedom from cyclic existence as the primary motivation and goal, and those of the Great Vehicle (Mahāyāna), which emphasizes altruism and has the liberation of all sentient beings as the principal objective. As the term “Great Vehicle” implies, the path followed by bodhisattvas is analogous to a large carriage that can transport a vast number of people to liberation, as compared to a smaller vehicle for the individual practitioner.

Located in 235 passages in the translation:

  • i.­55-57
  • i.­59
  • i.­61-68
  • 13.­2
  • 13.­36
  • 13.­42
  • 13.­50-51
  • 13.­58-65
  • 13.­67-70
  • 15.­1-2
  • 15.­9-10
  • 15.­34-35
  • 15.­144
  • 16.­1
  • 16.­19-26
  • 16.­30-31
  • 16.­42-43
  • 16.­46-47
  • 16.­50-54
  • 16.­58-59
  • 16.­63-64
  • 16.­70-71
  • 16.­80-81
  • 16.­89-90
  • 16.­94-98
  • 16.­105
  • 17.­1
  • 17.­128
  • 18.­1
  • 18.­14-34
  • 18.­36
  • 18.­40-41
  • 19.­1-35
  • 19.­41-82
  • 19.­96-99
  • 19.­111-113
  • 20.­1-3
  • 20.­6-7
  • 22.­25
  • 25.­3
  • 26.­1
  • 28.­1
  • 28.­12
  • 31.­13
  • 31.­60
  • 32.­42-46
  • 32.­74
  • 33.­2-3
  • 33.­34-35
  • 33.­38
  • 33.­61
  • 36.­59
  • 36.­62
  • 39.­28
  • 39.­69
  • 39.­74-76
  • 39.­79
  • 40.­31-32
  • 40.­36
  • 40.­41
  • 40.­47-49
  • 40.­52
  • 40.­55
  • 42.­4
  • 52.­25
  • 64.­4
  • 69.­38
  • 76.­32
  • 84.­19
  • n.­162
  • n.­251
  • n.­253
  • n.­332
  • g.­1547
g.­725

greed

Wylie:
  • ’dod chags
Tibetan:
  • འདོད་ཆགས།
Sanskrit:
  • rāga
  • lobha

One of the three poisons (triviṣa), together with hatred and confusion, that bind beings to cyclic existence.

Located in 57 passages in the translation:

  • i.­66
  • i.­120
  • 2.­58
  • 3.­129
  • 6.­69
  • 7.­2
  • 7.­22
  • 8.­6
  • 9.­49
  • 11.­47
  • 16.­36
  • 17.­6
  • 17.­59
  • 19.­53
  • 19.­99
  • 21.­27
  • 22.­52
  • 26.­10
  • 27.­1
  • 27.­16
  • 35.­40-41
  • 38.­33
  • 42.­14-18
  • 46.­37
  • 47.­2-3
  • 47.­20
  • 47.­31
  • 49.­35
  • 51.­5
  • 51.­43
  • 52.­47
  • 57.­14
  • 59.­17
  • 62.­34
  • 63.­97
  • 63.­196
  • 63.­213
  • 69.­36
  • 69.­47
  • 70.­5
  • 72.­29
  • 73.­91
  • 74.­2
  • 77.­40
  • 81.­32
  • 83.­1
  • 86.­4
  • n.­320
  • g.­302
  • g.­741
  • g.­1192
g.­727

greedy thought

Wylie:
  • ’dod chags kyi sems
  • ’dod chags dang bcas pa’i sems
Tibetan:
  • འདོད་ཆགས་ཀྱི་སེམས།
  • འདོད་ཆགས་དང་བཅས་པའི་སེམས།
Sanskrit:
  • rāgacitta
  • sarāgacitta

Located in 7 passages in the translation:

  • 3.­129
  • 8.­54
  • 11.­59
  • 42.­15-16
  • 67.­1
  • 68.­2
g.­730

Guhyagupta

Wylie:
  • phug sbas
Tibetan:
  • ཕུག་སྦས།
Sanskrit:
  • guhyagupta

A bodhisattva great being present in the audience of this sūtra.

Located in 1 passage in the translation:

  • 1.­2
g.­732

guru

Wylie:
  • bla ma
Tibetan:
  • བླ་མ།
Sanskrit:
  • guru

Definition from the 84000 Glossary of Terms:

A spiritual teacher, in particular one with whom one has a personal teacher–student relationship.

Located in 8 passages in the translation:

  • s.­2
  • 17.­3
  • 17.­31
  • 31.­57
  • 40.­52
  • 73.­91
  • 84.­129
  • 85.­23
g.­741

hatred

Wylie:
  • zhe sdang
Tibetan:
  • ཞེ་སྡང་།
Sanskrit:
  • dveṣa
  • doṣa

One of the three poisons (triviṣa), together with greed and confusion, that bind beings to cyclic existence.

Located in 54 passages in the translation:

  • i.­45
  • i.­120
  • i.­134
  • 2.­58
  • 3.­129
  • 6.­69
  • 7.­2
  • 7.­22
  • 8.­6
  • 8.­54
  • 9.­49
  • 11.­47
  • 16.­36
  • 17.­6
  • 17.­59
  • 19.­53
  • 19.­99
  • 21.­27
  • 22.­52
  • 26.­10
  • 27.­1
  • 27.­16
  • 35.­40-41
  • 38.­34
  • 42.­15-18
  • 46.­37
  • 47.­2-3
  • 47.­20
  • 49.­35
  • 52.­47
  • 57.­14
  • 62.­34
  • 63.­97
  • 63.­196
  • 63.­213
  • 67.­1
  • 69.­36
  • 69.­47
  • 70.­5
  • 72.­29
  • 73.­91
  • 74.­2
  • 77.­40
  • 81.­32
  • n.­320
  • g.­302
  • g.­592
  • g.­725
  • g.­1192
g.­750

head of the gods

Wylie:
  • lha’i dbang po
Tibetan:
  • ལྷའི་དབང་པོ།
Sanskrit:
  • devānām indriya
  • devendra

A common epithet of Śatakratu, also known as Indra.

Located in 107 passages in the translation:

  • 22.­2-3
  • 22.­12
  • 22.­16
  • 22.­27
  • 24.­1
  • 24.­3
  • 24.­15-17
  • 24.­25
  • 24.­43
  • 24.­45
  • 24.­63
  • 24.­74
  • 24.­77
  • 24.­80
  • 24.­83
  • 24.­85-86
  • 24.­88
  • 25.­7
  • 25.­17
  • 26.­1-4
  • 26.­39
  • 26.­41
  • 27.­1
  • 27.­7-9
  • 27.­12-14
  • 27.­22
  • 27.­36
  • 28.­1
  • 28.­3
  • 28.­5
  • 28.­8-9
  • 28.­14
  • 29.­2-3
  • 29.­5
  • 29.­10-11
  • 29.­13
  • 29.­15-16
  • 30.­12
  • 30.­16-17
  • 30.­30
  • 31.­1
  • 31.­3
  • 31.­5
  • 31.­7
  • 31.­25
  • 31.­27
  • 31.­39
  • 32.­74
  • 33.­54
  • 34.­3-4
  • 34.­16
  • 36.­69
  • 37.­23
  • 37.­25
  • 39.­1
  • 39.­3
  • 39.­5-7
  • 39.­22
  • 56.­1
  • 56.­4-5
  • 56.­10-11
  • 58.­1-2
  • 58.­4-5
  • 59.­23-25
  • 60.­1
  • 60.­4
  • 85.­28
  • 85.­41
  • 85.­43
  • 85.­53-56
  • 86.­19
  • 86.­23-24
  • 86.­29
  • 86.­37-39
  • 86.­41
  • n.­903
g.­753

hell dwelling

Wylie:
  • sems can dmyal ba thams cad kyi gnas
Tibetan:
  • སེམས་ཅན་དམྱལ་བ་ཐམས་ཅད་ཀྱི་གནས།
Sanskrit:
  • nairayika­bhavana

Located in 2 passages in the translation:

  • 14.­2
  • 14.­4
g.­755

hindrance

Wylie:
  • bar du gcod pa
  • bar chad
Tibetan:
  • བར་དུ་གཅོད་པ།
  • བར་ཆད།
Sanskrit:
  • āvaraṇa
  • antarāya
  • paripantha

Located in 20 passages in the translation:

  • i.­109
  • 3.­47
  • 16.­93
  • 17.­25
  • 17.­55
  • 26.­10
  • 39.­57-60
  • 40.­1
  • 40.­52
  • 41.­42
  • 41.­49-52
  • 73.­77
  • 84.­99
  • 84.­106
g.­757

hold as a support

Wylie:
  • lhag par dmigs pa
Tibetan:
  • ལྷག་པར་དམིགས་པ།
Sanskrit:
  • adhyālamb

Located in 1 passage in the translation:

  • 45.­1
g.­762

householder

Wylie:
  • khyim pa
  • khyim na gnas pa
Tibetan:
  • ཁྱིམ་པ།
  • ཁྱིམ་ན་གནས་པ།
Sanskrit:
  • gṛhin

Located in 12 passages in the translation:

  • 1.­22-23
  • 1.­37-38
  • 17.­6
  • 17.­48
  • 50.­11-12
  • 70.­48
  • 84.­104
  • 84.­147
  • g.­651
g.­770

ignorance

Wylie:
  • ma rig pa
Tibetan:
  • མ་རིག་པ།
Sanskrit:
  • avidyā

Located in 43 passages in the translation:

  • i.­45
  • i.­48
  • i.­134
  • i.­137
  • i.­186
  • 3.­22
  • 3.­27
  • 3.­117
  • 6.­45
  • 6.­69
  • 7.­1
  • 8.­6
  • 8.­13
  • 8.­17
  • 8.­34
  • 9.­42-44
  • 10.­55
  • 19.­16
  • 22.­7-8
  • 22.­20
  • 26.­10
  • 35.­42
  • 38.­22
  • 43.­22
  • 61.­6
  • 69.­36
  • 70.­5
  • 71.­17
  • 83.­1
  • 84.­247
  • 84.­249
  • n.­189
  • n.­883
  • g.­203
  • g.­593
  • g.­634
  • g.­640
  • g.­1432
  • g.­1690
  • g.­1757
g.­775

imagined

Wylie:
  • brtags pa
Tibetan:
  • བརྟགས་པ།
Sanskrit:
  • kalpita

Located in 2 passages in the translation:

  • 3.­2
  • 84.­14
g.­776

immeasurables

Wylie:
  • tshad med pa
Tibetan:
  • ཚད་མེད་པ།
Sanskrit:
  • apramāṇa

See “four immeasurables.”

Located in 37 passages in the translation:

  • 3.­75
  • 7.­20
  • 8.­19
  • 13.­33-34
  • 13.­40
  • 13.­42
  • 13.­44
  • 13.­52-57
  • 19.­25
  • 26.­1
  • 32.­16
  • 32.­35
  • 50.­10
  • 57.­8
  • 58.­28
  • 60.­4
  • 62.­28
  • 63.­97
  • 63.­171
  • 65.­10
  • 69.­1
  • 69.­7
  • 70.­22
  • 71.­12
  • 73.­100-101
  • 74.­22
  • 76.­42
  • 81.­7
  • 81.­32
  • n.­235
g.­778

immorality

Wylie:
  • ’chal ba’i tshul khrims
  • tshul khrims ’chal pa
Tibetan:
  • འཆལ་བའི་ཚུལ་ཁྲིམས།
  • ཚུལ་ཁྲིམས་འཆལ་པ།
Sanskrit:
  • dauḥśīlya

Located in 19 passages in the translation:

  • 1.­10
  • 3.­141
  • 11.­28
  • 17.­25
  • 26.­10
  • 26.­37
  • 31.­49
  • 38.­83
  • 50.­28
  • 57.­7
  • 57.­14
  • 63.­21
  • 67.­1
  • 76.­32
  • 76.­50
  • 78.­38
  • 83.­1
  • 84.­280
  • n.­85
g.­784

improve

Wylie:
  • ’phel
Tibetan:
  • འཕེལ།
Sanskrit:
  • vṛdh

Located in 4 passages in the translation:

  • 37.­17-18
  • 52.­1-2
g.­792

in the bodhisattva vehicle

Wylie:
  • byang chub sems dpa’i theg pa pa
Tibetan:
  • བྱང་ཆུབ་སེམས་དཔའི་ཐེག་པ་པ།
Sanskrit:
  • bodhi­sattva­yānika

Located in 44 passages in the translation:

  • 32.­41
  • 33.­33
  • 35.­7-8
  • 36.­65-67
  • 39.­70
  • 39.­87
  • 40.­34
  • 40.­38
  • 40.­53
  • 44.­23
  • 45.­1-2
  • 45.­10
  • 45.­12-14
  • 48.­42
  • 49.­31
  • 55.­25-26
  • 56.­19
  • 56.­23-25
  • 56.­28
  • 56.­31-32
  • 57.­13
  • 58.­2-3
  • 58.­7
  • 59.­18
  • 60.­12
  • 60.­26
  • 60.­32
  • 60.­38
  • 61.­7
  • 63.­71
  • 70.­48
  • n.­642
  • n.­952
g.­798

inconceivable element

Wylie:
  • bsam gyis mi khyab pa’i dbyings
Tibetan:
  • བསམ་གྱིས་མི་ཁྱབ་པའི་དབྱིངས།
Sanskrit:
  • acintyadhātu

Located in 20 passages in the translation:

  • 8.­8
  • 18.­1
  • 18.­15
  • 18.­37
  • 19.­18
  • 19.­71
  • 19.­89
  • 20.­6
  • 20.­42
  • 20.­100
  • 31.­5
  • 31.­29
  • 33.­35
  • 37.­31
  • 46.­38
  • 48.­4
  • 48.­11
  • 48.­27
  • 48.­58
  • 48.­60
g.­799

incorporate

Wylie:
  • yongs su ’dzin
Tibetan:
  • ཡོངས་སུ་འཛིན།
Sanskrit:
  • parigrah

Located in 66 passages in the translation:

  • 13.­19
  • 21.­83
  • 61.­21-30
  • 62.­1-41
  • 62.­43-44
  • 62.­46-51
  • 62.­56
  • 63.­46
  • 63.­58
  • 71.­11
  • 71.­13
g.­800

increase

Wylie:
  • ’phel
Tibetan:
  • འཕེལ།
Sanskrit:
  • upaci
  • vṛdh
  • utsada

Located in 41 passages in the translation:

  • i.­64
  • 3.­2
  • 3.­23
  • 11.­67
  • 12.­9
  • 16.­20
  • 18.­37
  • 19.­45
  • 24.­33-34
  • 24.­40-41
  • 26.­9-10
  • 26.­12
  • 28.­3
  • 31.­23
  • 31.­38
  • 33.­11
  • 33.­59
  • 35.­6
  • 37.­21
  • 37.­72
  • 39.­45
  • 42.­19
  • 48.­46
  • 50.­25
  • 51.­46-48
  • 51.­52
  • 55.­54
  • 56.­23
  • 65.­9
  • 73.­101
  • 74.­35
  • 75.­21
  • 84.­37
  • 84.­65
  • 84.­97
  • 84.­156
g.­802

Indra

Wylie:
  • dbang po
Tibetan:
  • དབང་པོ།
Sanskrit:
  • indra

Definition from the 84000 Glossary of Terms:

The lord of the Trāyastriṃśa heaven on the summit of Mount Sumeru. As one of the eight guardians of the directions, Indra guards the eastern quarter. In Buddhist sūtras, he is a disciple of the Buddha and protector of the Dharma and its practitioners. He is often referred to by the epithets Śatakratu, Śakra, and Kauśika.

Located in 11 passages in the translation:

  • 1.­11-12
  • 25.­1
  • 37.­36
  • 59.­7-8
  • n.­378
  • n.­400
  • g.­750
  • g.­804
  • g.­837
g.­803

Indradatta

Wylie:
  • dbang pos byin
Tibetan:
  • དབང་པོས་བྱིན།
Sanskrit:
  • indradatta

A bodhisattva great being present in the audience of this sūtra.

Located in 1 passage in the translation:

  • 1.­2
g.­807

inexhaustible

Wylie:
  • bas ma ’tshal ba lags
  • zad pa med pa
  • mi zad pa
Tibetan:
  • བས་མ་འཚལ་བ་ལགས།
  • ཟད་པ་མེད་པ།
  • མི་ཟད་པ།
Sanskrit:
  • akṣaya

Located in 15 passages in the translation:

  • i.­149-150
  • 2.­13
  • 42.­14
  • 51.­42-43
  • 60.­22
  • 60.­36
  • 60.­39
  • 61.­2
  • 61.­4-6
  • 61.­31
  • n.­624
g.­814

inner and outer emptiness

Wylie:
  • phyi nang stong pa nyid
Tibetan:
  • ཕྱི་ནང་སྟོང་པ་ཉིད།
Sanskrit:
  • adhyātma­bahirdhā­śūnyatā

One of the fourteen emptinesses and eighteen emptinesses.

Located in 27 passages in the translation:

  • 2.­18
  • 3.­43
  • 6.­32
  • 7.­19
  • 8.­33
  • 8.­42
  • 10.­51
  • 15.­10
  • 15.­13-14
  • 27.­20
  • 27.­38
  • 36.­68
  • 38.­52
  • 43.­22
  • 62.­43
  • 65.­4
  • 69.­44
  • 71.­21
  • 73.­15
  • 73.­100
  • 74.­22
  • 74.­30
  • 75.­20
  • n.­397
  • g.­473
  • g.­656
g.­815

inner body

Wylie:
  • nang gi lus
Tibetan:
  • ནང་གི་ལུས།
Sanskrit:
  • adhyātmakāya
  • adhyātma
  • ātmabhāva
  • adhyātmika

Located in 11 passages in the translation:

  • 6.­7
  • 6.­16
  • 16.­2
  • 16.­4-5
  • 16.­7-9
  • 16.­18
  • 73.­39
  • n.­124
g.­816

inner emptiness

Wylie:
  • nang stong pa nyid
Tibetan:
  • ནང་སྟོང་པ་ཉིད།
Sanskrit:
  • adhyātma­śūnyatā

One of the fourteen emptinesses and eighteen emptinesses.

Located in 163 passages in the translation:

  • 2.­18
  • 3.­43
  • 6.­32
  • 7.­19
  • 8.­33
  • 8.­42
  • 9.­43
  • 10.­23
  • 10.­51
  • 11.­8
  • 11.­14
  • 11.­43
  • 11.­69
  • 13.­59
  • 13.­67
  • 13.­69
  • 14.­2
  • 14.­34
  • 14.­38
  • 14.­49
  • 15.­10-11
  • 18.­6
  • 18.­25
  • 18.­37-39
  • 19.­7
  • 19.­21
  • 19.­75
  • 20.­6
  • 20.­19-20
  • 20.­42
  • 20.­51
  • 20.­58
  • 20.­69
  • 20.­92
  • 20.­98
  • 20.­104
  • 21.­6
  • 21.­9
  • 21.­16
  • 21.­25
  • 21.­57
  • 21.­82
  • 22.­22
  • 22.­72
  • 23.­7
  • 23.­17
  • 23.­23
  • 23.­25
  • 24.­10
  • 24.­19
  • 24.­23
  • 24.­30
  • 24.­33
  • 24.­36
  • 25.­3
  • 25.­5
  • 25.­11-12
  • 26.­1
  • 26.­10
  • 26.­12
  • 26.­20
  • 27.­11
  • 27.­18
  • 27.­20-21
  • 27.­38
  • 30.­20
  • 30.­23
  • 31.­3
  • 31.­29
  • 31.­37
  • 32.­5
  • 32.­17
  • 32.­74
  • 33.­6
  • 33.­10-11
  • 33.­20-21
  • 33.­35
  • 33.­37-38
  • 33.­60
  • 34.­2
  • 34.­10
  • 34.­26
  • 34.­30
  • 35.­4
  • 35.­28
  • 35.­43
  • 35.­45
  • 36.­2
  • 36.­4
  • 36.­68
  • 36.­70-71
  • 37.­19
  • 37.­67
  • 37.­73
  • 37.­79
  • 38.­50
  • 39.­2-3
  • 39.­6
  • 39.­8
  • 39.­52
  • 39.­73
  • 39.­83
  • 40.­43
  • 41.­45
  • 42.­2
  • 43.­22
  • 43.­25
  • 44.­2
  • 44.­20
  • 44.­23
  • 45.­2
  • 46.­3-4
  • 46.­42
  • 47.­18
  • 48.­5
  • 48.­9
  • 48.­22
  • 48.­86
  • 49.­6
  • 50.­30
  • 51.­33
  • 54.­14
  • 54.­21
  • 57.­2
  • 62.­43
  • 63.­128
  • 63.­155
  • 64.­27
  • 65.­4
  • 65.­10
  • 69.­32
  • 69.­38
  • 69.­44
  • 70.­42
  • 71.­21
  • 71.­38
  • 72.­3
  • 72.­26
  • 73.­15
  • 73.­100
  • 73.­117
  • 74.­22
  • 74.­30
  • 75.­20
  • 81.­28
  • 81.­32
  • n.­192
  • n.­397
  • n.­678
  • g.­473
  • g.­656
g.­818

intellect

Wylie:
  • blo
Tibetan:
  • བློ།
Sanskrit:
  • buddhi

Located in 9 passages in the translation:

  • 6.­2
  • 41.­50-51
  • 49.­28
  • 52.­8
  • 84.­19
  • 84.­81
  • g.­1394
  • g.­1666
g.­821

intrinsic nature

Wylie:
  • ngo bo nyid
  • rang bzhin
Tibetan:
  • ངོ་བོ་ཉིད།
  • རང་བཞིན།
Sanskrit:
  • svabhāva

This term denotes the ontological status of phenomena, according to which they are said to possess existence in their own right‍—inherently, in and of themselves, objectively, and independent of any other phenomena such as our conception and labelling. The absence of such an ontological reality is defined as the true nature of reality, emptiness. Also rendered here as “basic nature.”

Located in 267 passages in the translation:

  • i.­28
  • i.­46
  • i.­53-54
  • i.­63
  • i.­70
  • i.­82
  • i.­110
  • i.­113
  • i.­129
  • i.­153
  • i.­161
  • i.­164
  • i.­171
  • i.­176
  • i.­180
  • 3.­2
  • 3.­7
  • 3.­53
  • 3.­127-132
  • 8.­23-24
  • 8.­45-47
  • 8.­49
  • 9.­17
  • 10.­23
  • 10.­51-52
  • 10.­54-55
  • 15.­28-30
  • 15.­33
  • 17.­73-74
  • 18.­1
  • 18.­4-13
  • 18.­15-34
  • 19.­83-95
  • 19.­100
  • 20.­11
  • 20.­20
  • 20.­24
  • 20.­27
  • 20.­30
  • 20.­55
  • 20.­73-74
  • 20.­76
  • 20.­83
  • 21.­48
  • 22.­71-72
  • 24.­40-41
  • 31.­38
  • 32.­46-48
  • 32.­50
  • 33.­7
  • 33.­11
  • 33.­17-18
  • 33.­21-22
  • 33.­37
  • 33.­40
  • 34.­1
  • 35.­26-33
  • 36.­15
  • 36.­17
  • 36.­19
  • 37.­80
  • 38.­48
  • 39.­52
  • 41.­48
  • 42.­20
  • 43.­2-3
  • 43.­39
  • 46.­4
  • 46.­46
  • 47.­1-3
  • 48.­46
  • 49.­6
  • 50.­1-2
  • 50.­10
  • 55.­36
  • 55.­53-55
  • 58.­22
  • 63.­17-18
  • 63.­20
  • 63.­45
  • 63.­53
  • 63.­141
  • 64.­26-30
  • 69.­6-7
  • 69.­21
  • 70.­8-9
  • 70.­11-15
  • 70.­26-31
  • 70.­33-34
  • 70.­36-39
  • 70.­42
  • 70.­44-48
  • 71.­1-2
  • 71.­26
  • 71.­32
  • 71.­38-39
  • 72.­6
  • 72.­24
  • 72.­29
  • 72.­32
  • 72.­37-38
  • 73.­1
  • 73.­3
  • 73.­5
  • 73.­14
  • 73.­98
  • 74.­16
  • 74.­40-42
  • 75.­3-4
  • 75.­6-8
  • 75.­16
  • 76.­7
  • 76.­15
  • 76.­26-27
  • 77.­7
  • 77.­10
  • 77.­25
  • 77.­40
  • 78.­27
  • 78.­29
  • 78.­34-35
  • 78.­40
  • 79.­23
  • 79.­25
  • 80.­1-2
  • 81.­1
  • 81.­18
  • 82.­14
  • 83.­36
  • 83.­38
  • 83.­46
  • 85.­6
  • 85.­18
  • n.­48
  • n.­127-128
  • n.­162
  • n.­233
  • n.­257
  • n.­304
  • n.­446
  • n.­467
  • n.­530
  • n.­543
  • n.­614-615
  • n.­644
  • n.­683-684
  • n.­687
  • n.­690
  • n.­700
  • n.­837
  • n.­860
  • n.­889
  • g.­166
  • g.­1459
  • g.­1460
g.­825

irreversible

Wylie:
  • phyir mi ldog pa
Tibetan:
  • ཕྱིར་མི་ལྡོག་པ།
Sanskrit:
  • avaivarttika

Located in 152 passages in the translation:

  • i.­35
  • i.­44
  • i.­105
  • i.­120-121
  • i.­126
  • i.­128-130
  • i.­137-138
  • 1.­4-7
  • 3.­15-16
  • 3.­58
  • 3.­76
  • 3.­92-93
  • 3.­122-123
  • 7.­30
  • 10.­62
  • 23.­13
  • 31.­18
  • 31.­57
  • 32.­63-68
  • 33.­6
  • 39.­2
  • 39.­21
  • 39.­29
  • 41.­52
  • 42.­32
  • 47.­20-22
  • 49.­1-3
  • 49.­5-23
  • 49.­25-35
  • 50.­4-13
  • 50.­16-18
  • 50.­29-35
  • 50.­38-39
  • 50.­43
  • 51.­1-4
  • 51.­10
  • 52.­12-13
  • 54.­22-26
  • 55.­1-9
  • 55.­13-15
  • 55.­49
  • 56.­23
  • 57.­6
  • 58.­3
  • 58.­8
  • 59.­15-18
  • 61.­7
  • 78.­5-6
  • 84.­35
  • 84.­133-134
  • 84.­143
  • 84.­149
  • 84.­186-188
  • 84.­226
  • 85.­5
  • 85.­13
  • 85.­18
  • 85.­43
  • n.­590
  • n.­966
  • n.­978
  • n.­1009
g.­826

irreversible level

Wylie:
  • phyir mi ldog pa’i sa
Tibetan:
  • ཕྱིར་མི་ལྡོག་པའི་ས།
Sanskrit:
  • avaivartya
  • avinirvartanīya
  • āvaivarttika­bhūmi

Located in 19 passages in the translation:

  • 2.­6
  • 3.­43
  • 3.­72
  • 6.­33
  • 8.­12
  • 9.­48
  • 11.­54
  • 22.­41
  • 27.­18-19
  • 39.­42
  • 39.­72
  • 50.­30
  • 50.­34
  • 54.­22
  • 55.­56
  • 57.­13
  • 63.­91
  • 84.­185
g.­829

isolation

Wylie:
  • dben pa
Tibetan:
  • དབེན་པ།
Sanskrit:
  • vivikta
  • viveka

Isolation is traditionally categorized as being of three types: (1) isolation of the body (kāyaviveka), which refers to remaining in solitude free from desirous or disturbing objects; (2) isolation of the mind (cittaviveka), which is mental detachment from desirous or disturbing objects; and (3) isolation from the “substrate” (upadhiviveka), which indicates detachment from all things that perpetuate rebirth, including the five aggregates, the afflictions, and karma.

Located in 117 passages in the translation:

  • i.­83
  • i.­138
  • i.­156
  • 3.­127-132
  • 6.­24-25
  • 8.­8
  • 8.­11
  • 8.­25
  • 9.­1
  • 9.­12
  • 10.­28
  • 10.­30-31
  • 10.­35
  • 10.­37-38
  • 10.­44-47
  • 10.­68
  • 12.­3
  • 13.­34
  • 14.­46-51
  • 14.­53
  • 16.­21
  • 19.­61
  • 20.­12-14
  • 20.­17
  • 20.­20
  • 20.­22-24
  • 20.­26-27
  • 20.­29-30
  • 21.­7-10
  • 21.­87-90
  • 22.­7-8
  • 22.­33-35
  • 23.­16-20
  • 33.­20-21
  • 34.­43
  • 36.­76
  • 37.­21
  • 38.­3
  • 42.­14
  • 43.­25
  • 47.­2-3
  • 52.­9
  • 55.­18-22
  • 55.­24-25
  • 55.­36-37
  • 55.­40
  • 58.­14-15
  • 59.­4-5
  • 59.­7
  • 60.­4
  • 60.­36
  • 62.­20
  • 63.­53
  • 73.­47
  • 75.­9
  • 77.­25
  • 84.­146
  • 84.­148
  • 84.­192-196
  • 86.­43
  • n.­98
  • n.­571
  • n.­595
  • n.­614-615
  • n.­622
  • n.­968
  • g.­1468
g.­831

Jambū

Wylie:
  • ’dzam bu
Tibetan:
  • འཛམ་བུ།
Sanskrit:
  • jambū

Legendary river carrying the golden fruit fallen from the legendary jambu (“rose apple”) tree.

Located in 5 passages in the translation:

  • i.­143
  • 22.­1
  • 57.­12
  • 85.­10-11
g.­832

Jambudvīpa

Wylie:
  • ’dzam bu’i gling
Tibetan:
  • འཛམ་བུའི་གླིང་།
Sanskrit:
  • jambudvīpa

Definition from the 84000 Glossary of Terms:

The name of the southern continent in Buddhist cosmology, which can signify either the known human world, or more specifically the Indian subcontinent, literally “the jambu island/continent.” Jambu is the name used for a range of plum-like fruits from trees belonging to the genus Szygium, particularly Szygium jambos and Szygium cumini, and it has commonly been rendered “rose apple,” although “black plum” may be a less misleading term. Among various explanations given for the continent being so named, one (in the Abhidharmakośa) is that a jambu tree grows in its northern mountains beside Lake Anavatapta, mythically considered the source of the four great rivers of India, and that the continent is therefore named from the tree or the fruit. Jambudvīpa has the Vajrāsana at its center and is the only continent upon which buddhas attain awakening.

Located in 52 passages in the translation:

  • 1.­14
  • 3.­5-6
  • 3.­13-14
  • 3.­113
  • 27.­12-18
  • 27.­25
  • 27.­27
  • 28.­2
  • 29.­12
  • 31.­1-2
  • 31.­25-26
  • 31.­51
  • 32.­1
  • 32.­3
  • 32.­8
  • 32.­14
  • 32.­16
  • 32.­52
  • 32.­54
  • 32.­56
  • 32.­58
  • 32.­62
  • 32.­65
  • 32.­67
  • 39.­36
  • 48.­35-37
  • 55.­45
  • 56.­3-5
  • 57.­16
  • 84.­3
  • 84.­56
  • 84.­64
  • 84.­140
  • 84.­204
  • 84.­253
  • n.­463
  • n.­1062
  • g.­655
g.­839

Jinamitra

Wylie:
  • dzi na mi tra
Tibetan:
  • ཛི་ན་མི་ཏྲ།
Sanskrit:
  • jinamitra

Definition from the 84000 Glossary of Terms:

Jinamitra was invited to Tibet during the reign of King Tri Songdetsen (khri srong lde btsan, r. 742–98 ᴄᴇ) and was involved with the translation of nearly two hundred texts, continuing into the reign of King Ralpachen (ral pa can, r. 815–38 ᴄᴇ). He was one of the small group of paṇḍitas responsible for the Mahāvyutpatti Sanskrit–Tibetan dictionary.

Located in 1 passage in the translation:

  • c.­1
g.­842

joy

Wylie:
  • dga’ ba
Tibetan:
  • དགའ་བ།
Sanskrit:
  • prema

One of the four practices of spiritual practitioners and one of the four immeasurables (the other three being: loving-kindness or love, compassion, and equanimity.

Located in 91 passages in the translation:

  • i.­55
  • i.­140
  • i.­188
  • 1.­9
  • 3.­89
  • 13.­37-38
  • 13.­43
  • 13.­52
  • 16.­24
  • 16.­48
  • 16.­53
  • 16.­55-57
  • 16.­72-74
  • 17.­3
  • 17.­15
  • 17.­28
  • 21.­75
  • 25.­8
  • 26.­26
  • 28.­16
  • 39.­37
  • 39.­86
  • 43.­11
  • 45.­1-5
  • 45.­8-9
  • 48.­82
  • 52.­26
  • 54.­7
  • 55.­16
  • 55.­27
  • 55.­49
  • 56.­22
  • 62.­28
  • 62.­53-55
  • 64.­24
  • 65.­4
  • 69.­36
  • 69.­38
  • 69.­44
  • 70.­12
  • 71.­30
  • 71.­32
  • 71.­36
  • 72.­24
  • 73.­8
  • 73.­16
  • 73.­25
  • 73.­31
  • 73.­44
  • 73.­51
  • 73.­117
  • 74.­51
  • 74.­54
  • 76.­42
  • 77.­10
  • 77.­39
  • 78.­9
  • 78.­22
  • 84.­1
  • 84.­216
  • 84.­257
  • 84.­289
  • 85.­15
  • 85.­22
  • 85.­39
  • 85.­47
  • 85.­51
  • 85.­64
  • 86.­22
  • 86.­33
  • n.­634
  • n.­637
  • g.­283
  • g.­527
  • g.­643
  • g.­649
  • g.­930
  • g.­1081
  • g.­1519
g.­851

karma

Wylie:
  • las
  • sug las
  • phyag las
  • lag las
Tibetan:
  • ལས།
  • སུག་ལས།
  • ཕྱག་ལས།
  • ལག་ལས།
Sanskrit:
  • karman

Definition from the 84000 Glossary of Terms:

Meaning “action” in its most basic sense, karma is an important concept in Buddhist philosophy as the cumulative force of previous physical, verbal, and mental acts, which determines present experience and will determine future existences.

Located in 65 passages in the translation:

  • i.­72
  • i.­143
  • i.­146
  • i.­180-181
  • 11.­38
  • 21.­42
  • 22.­1
  • 28.­15
  • 30.­28
  • 35.­8-11
  • 35.­16-17
  • 35.­19-20
  • 39.­23
  • 52.­3
  • 52.­5-10
  • 55.­7
  • 62.­38
  • 76.­18
  • 76.­34
  • 78.­11
  • 79.­4-5
  • 79.­11
  • 80.­1-2
  • 80.­7-8
  • 80.­16-17
  • 80.­20-21
  • 80.­24-25
  • 80.­28-29
  • 80.­32-33
  • 83.­67
  • 84.­169
  • 84.­248
  • 85.­10
  • n.­321
  • n.­572
  • n.­702
  • n.­708
  • n.­719
  • n.­823
  • n.­840
  • n.­988
  • n.­1082
  • g.­829
  • g.­1179
  • g.­1695
  • g.­1948
g.­855

Kauśika

Wylie:
  • kau shi ka
Tibetan:
  • ཀཽ་ཤི་ཀ
Sanskrit:
  • kauśika

Definition from the 84000 Glossary of Terms:

“One who belongs to the Kuśika lineage.” An epithet of the god Śakra, also known as Indra, the king of the gods in the Trāyastriṃśa heaven. In the Ṛgveda, Indra is addressed by the epithet Kauśika, with the implication that he is associated with the descendants of the Kuśika lineage (gotra) as their aiding deity. In later epic and Purāṇic texts, we find the story that Indra took birth as Gādhi Kauśika, the son of Kuśika and one of the Vedic poet-seers, after the Puru king Kuśika had performed austerities for one thousand years to obtain a son equal to Indra who could not be killed by others. In the Pāli Kusajātaka (Jāt V 141–45), the Buddha, in one of his former bodhisattva lives as a Trāyastriṃśa god, takes birth as the future king Kusa upon the request of Indra, who wishes to help the childless king of the Mallas, Okkaka, and his chief queen Sīlavatī. This story is also referred to by Nāgasena in the Milindapañha.

Located in 266 passages in the translation:

  • 22.­3
  • 22.­5
  • 22.­9-11
  • 22.­13
  • 22.­16-26
  • 22.­28
  • 22.­32
  • 22.­36
  • 22.­38-39
  • 22.­55
  • 24.­4
  • 24.­6-14
  • 24.­16
  • 24.­18-22
  • 24.­26-29
  • 24.­44-45
  • 24.­47
  • 24.­49
  • 24.­52
  • 24.­54-58
  • 24.­61
  • 24.­64-73
  • 24.­75-76
  • 24.­78-79
  • 24.­81-82
  • 24.­84
  • 24.­86-87
  • 24.­89
  • 25.­7-11
  • 25.­17-18
  • 26.­3-7
  • 26.­9-12
  • 26.­34
  • 26.­38
  • 27.­1-2
  • 27.­5-6
  • 27.­8
  • 27.­10-11
  • 27.­13
  • 27.­15-16
  • 27.­18-21
  • 27.­23-35
  • 27.­37
  • 28.­1-2
  • 28.­5-7
  • 28.­9-11
  • 28.­13
  • 28.­15-19
  • 29.­13
  • 29.­16
  • 30.­12-15
  • 30.­17-19
  • 30.­21-26
  • 30.­29
  • 30.­31-32
  • 30.­36-40
  • 31.­1
  • 31.­3
  • 31.­5
  • 31.­25
  • 31.­39
  • 31.­44
  • 31.­47
  • 31.­49-51
  • 31.­54
  • 31.­56-60
  • 32.­1-6
  • 32.­8-16
  • 32.­18-23
  • 32.­25-28
  • 32.­36-37
  • 32.­39-44
  • 32.­46-48
  • 32.­50-67
  • 32.­74
  • 34.­4-6
  • 34.­8
  • 34.­17
  • 34.­19
  • 34.­21
  • 36.­70-71
  • 37.­24
  • 37.­26
  • 37.­28-32
  • 37.­34
  • 39.­5
  • 39.­7-8
  • 39.­10
  • 39.­23
  • 39.­25
  • 56.­2-4
  • 58.­4
  • 58.­6-8
  • 59.­24
  • 60.­2
  • 60.­4-7
  • 85.­56
  • n.­378
g.­857

kind words

Wylie:
  • snyan par smra ba
Tibetan:
  • སྙན་པར་སྨྲ་བ།
Sanskrit:
  • priyavadya

Located in 12 passages in the translation:

  • i.­139
  • 3.­94
  • 28.­16
  • 39.­42
  • 55.­32
  • 73.­22
  • 73.­91
  • 73.­95-96
  • 76.­26
  • 82.­1
  • g.­654
g.­859

kingdom

Wylie:
  • yul ’khor
  • rgyal srid
Tibetan:
  • ཡུལ་འཁོར།
  • རྒྱལ་སྲིད།
Sanskrit:
  • rāṣṭra

Located in 4 passages in the translation:

  • 2.­12
  • 21.­64
  • 39.­30
  • 71.­33
g.­863

knowledge

Wylie:
  • rig pa
  • ye shes
  • shes pa
  • mkhyen pa
Tibetan:
  • རིག་པ།
  • ཡེ་ཤེས།
  • ཤེས་པ།
  • མཁྱེན་པ།
Sanskrit:
  • vidyā
  • jñāna

See also n.­29.

Located in 151 passages in the translation:

  • i.­82
  • i.­102
  • i.­109-110
  • i.­155
  • i.­162
  • i.­169
  • 1.­2
  • 1.­10
  • 2.­5-6
  • 2.­30
  • 2.­63
  • 3.­76
  • 3.­108
  • 3.­110-111
  • 3.­127-132
  • 8.­36-37
  • 11.­40
  • 13.­59-64
  • 15.­33
  • 15.­82
  • 15.­118
  • 16.­32-40
  • 16.­42
  • 16.­95
  • 16.­97
  • 16.­99
  • 16.­104
  • 17.­9
  • 17.­11
  • 17.­30
  • 17.­85
  • 17.­92
  • 17.­100
  • 17.­109
  • 17.­116
  • 19.­34-35
  • 21.­74
  • 21.­77
  • 25.­5
  • 31.­37
  • 33.­12
  • 33.­25
  • 33.­34
  • 36.­47
  • 38.­90
  • 39.­73
  • 42.­2
  • 43.­8
  • 43.­11
  • 44.­9-11
  • 48.­39
  • 48.­94
  • 48.­96
  • 50.­31
  • 51.­2
  • 54.­4
  • 54.­21
  • 54.­26
  • 55.­31
  • 55.­71
  • 57.­20
  • 60.­33
  • 64.­10
  • 69.­24-25
  • 70.­10
  • 72.­13-14
  • 72.­16
  • 73.­31
  • 73.­36
  • 73.­62
  • 73.­64-65
  • 73.­70
  • 73.­87
  • 73.­91
  • 73.­93
  • 78.­26
  • 78.­34
  • 78.­46-47
  • 79.­3
  • 81.­4
  • 83.­61
  • 84.­8
  • 84.­28
  • 84.­47-48
  • 84.­63
  • 84.­65
  • 84.­82
  • 84.­176
  • 84.­178
  • 84.­182
  • 84.­186
  • 84.­216
  • 84.­233
  • 84.­242
  • 84.­248
  • 84.­298
  • 85.­18
  • 85.­39
  • n.­27
  • n.­29
  • n.­134
  • n.­292
  • n.­315
  • n.­391
  • n.­433
  • n.­522
  • n.­527
  • n.­623
  • n.­670
  • n.­690
  • n.­1030
  • n.­1048
  • n.­1084
  • g.­840
  • g.­841
  • g.­864
  • g.­869
  • g.­879
  • g.­1430
  • g.­1694
  • g.­1723
g.­868

knowledge of a knower of all aspects

Wylie:
  • rnam pa thams cad mkhyen pa nyid kyi ye shes
Tibetan:
  • རྣམ་པ་ཐམས་ཅད་མཁྱེན་པ་ཉིད་ཀྱི་ཡེ་ཤེས།
Sanskrit:
  • sarvākāra­jñatā­jñāna

Located in 26 passages in the translation:

  • 3.­31
  • 3.­108-109
  • 3.­111
  • 13.­70
  • 17.­97
  • 17.­127
  • 19.­35
  • 27.­10-11
  • 31.­30
  • 33.­31
  • 39.­4-5
  • 43.­11
  • 47.­13-14
  • 48.­96
  • 49.­31
  • 64.­29
  • 69.­24-25
  • 69.­34
  • 70.­42
  • 73.­31
  • n.­727
g.­870

knowledge of all aspects

Wylie:
  • rnam pa thams cad mkhyen pa nyid
Tibetan:
  • རྣམ་པ་ཐམས་ཅད་མཁྱེན་པ་ཉིད།
Sanskrit:
  • sarvākāra­jñatā

See “three types of omniscience.”

Located in 746 passages in the translation:

  • i.­46
  • i.­48-49
  • i.­54
  • i.­57-58
  • i.­75
  • i.­77
  • i.­82
  • i.­89
  • i.­93
  • i.­95
  • i.­99
  • i.­101-102
  • i.­117
  • i.­125
  • i.­137
  • i.­140
  • i.­150
  • i.­153
  • i.­158
  • i.­160
  • i.­164
  • i.­186
  • 3.­8
  • 3.­37-40
  • 3.­124
  • 3.­127-140
  • 3.­143
  • 6.­29
  • 8.­12
  • 8.­28-30
  • 8.­33
  • 8.­42-44
  • 8.­50-51
  • 9.­17-18
  • 9.­50-59
  • 10.­1
  • 10.­8-9
  • 10.­12
  • 10.­15-18
  • 10.­20
  • 10.­22
  • 10.­27-30
  • 10.­38
  • 10.­43-48
  • 10.­50-51
  • 10.­56
  • 10.­65-66
  • 11.­56
  • 11.­60
  • 13.­6-10
  • 13.­12-13
  • 13.­15-18
  • 13.­20
  • 13.­22-23
  • 13.­25-26
  • 13.­28-29
  • 13.­31
  • 13.­42
  • 13.­44-49
  • 13.­53-55
  • 13.­57
  • 13.­67-68
  • 13.­70
  • 14.­2
  • 14.­18
  • 14.­31-33
  • 14.­35-39
  • 14.­50
  • 14.­52
  • 15.­3-5
  • 15.­7-9
  • 17.­14-15
  • 17.­17-18
  • 17.­20
  • 17.­36
  • 17.­40
  • 18.­1-14
  • 18.­32
  • 18.­37
  • 18.­40
  • 19.­80
  • 19.­110-113
  • 20.­29-30
  • 20.­42
  • 20.­53
  • 20.­60
  • 20.­95
  • 20.­101
  • 20.­106
  • 21.­6
  • 21.­10
  • 21.­12
  • 21.­17-21
  • 21.­24-27
  • 21.­40-41
  • 21.­50
  • 21.­61
  • 21.­76
  • 21.­90
  • 22.­5
  • 22.­7-11
  • 22.­26
  • 22.­30
  • 22.­32
  • 22.­36
  • 22.­58-59
  • 22.­72
  • 23.­18
  • 23.­23
  • 24.­13
  • 24.­24-29
  • 24.­31-39
  • 24.­41-42
  • 24.­51
  • 24.­53
  • 24.­56-60
  • 24.­62
  • 24.­65
  • 24.­67
  • 24.­69
  • 24.­71-72
  • 24.­75
  • 25.­1-4
  • 25.­6-7
  • 25.­10-12
  • 26.­2-3
  • 26.­10
  • 26.­12
  • 26.­33
  • 26.­36-38
  • 26.­44
  • 26.­48
  • 27.­2-3
  • 27.­8-11
  • 27.­18
  • 27.­24
  • 27.­26
  • 27.­28
  • 27.­30
  • 27.­32
  • 27.­34-35
  • 27.­38
  • 28.­1-2
  • 28.­10
  • 28.­12
  • 28.­19
  • 29.­15-16
  • 30.­3-6
  • 30.­9-10
  • 30.­12
  • 30.­16
  • 30.­23-24
  • 30.­37
  • 30.­39
  • 31.­3-4
  • 31.­7
  • 31.­10
  • 31.­19-20
  • 31.­28-29
  • 31.­50-51
  • 32.­7
  • 32.­17
  • 32.­35
  • 32.­50
  • 32.­62
  • 32.­64
  • 33.­33
  • 33.­35
  • 33.­37
  • 34.­1-2
  • 34.­4
  • 34.­6
  • 34.­10
  • 34.­16-18
  • 34.­26-28
  • 35.­8
  • 35.­20
  • 35.­30-33
  • 35.­36-41
  • 35.­43-46
  • 36.­2
  • 36.­4
  • 36.­6
  • 36.­8
  • 36.­11
  • 36.­13
  • 36.­29
  • 36.­31
  • 36.­46-47
  • 36.­65
  • 36.­67-68
  • 36.­70
  • 37.­4-8
  • 37.­13-14
  • 37.­34
  • 37.­41
  • 37.­43-46
  • 37.­60
  • 37.­67
  • 37.­73
  • 37.­79
  • 39.­5
  • 39.­42
  • 39.­45-49
  • 39.­52-53
  • 39.­56
  • 39.­84
  • 40.­28-30
  • 40.­38
  • 40.­41
  • 40.­46
  • 40.­48-49
  • 40.­54
  • 41.­46-48
  • 41.­52
  • 42.­2
  • 42.­6
  • 42.­9-10
  • 42.­30
  • 43.­4
  • 43.­9
  • 43.­21-22
  • 43.­24-27
  • 43.­37-40
  • 44.­2-3
  • 44.­7
  • 44.­23
  • 45.­1-5
  • 45.­8
  • 45.­12
  • 45.­14
  • 45.­17
  • 46.­3-4
  • 46.­12-15
  • 46.­17
  • 46.­19
  • 46.­21
  • 47.­5-7
  • 47.­10
  • 47.­18-20
  • 47.­24-25
  • 47.­28-30
  • 48.­1-2
  • 48.­5-10
  • 48.­12-13
  • 48.­22
  • 48.­26-28
  • 48.­34
  • 48.­38
  • 48.­40-41
  • 48.­43
  • 48.­46
  • 48.­53-54
  • 48.­56
  • 48.­99
  • 49.­30-32
  • 50.­1-2
  • 50.­27
  • 51.­3
  • 51.­25
  • 51.­27
  • 51.­47
  • 52.­21
  • 52.­27-30
  • 52.­32-47
  • 52.­49-53
  • 54.­9
  • 54.­13
  • 54.­19
  • 55.­10
  • 55.­22
  • 55.­27
  • 55.­31
  • 55.­44
  • 55.­49
  • 55.­52-53
  • 55.­71
  • 56.­5
  • 56.­11
  • 56.­24-26
  • 56.­28
  • 56.­32
  • 57.­3-4
  • 57.­6
  • 57.­13
  • 57.­20-21
  • 58.­1-2
  • 58.­15
  • 58.­18
  • 59.­2
  • 59.­5
  • 59.­9
  • 59.­13
  • 59.­17
  • 59.­19-20
  • 60.­4
  • 60.­7
  • 60.­14
  • 60.­20
  • 60.­36
  • 61.­4
  • 61.­7-8
  • 61.­15-20
  • 61.­22
  • 61.­28
  • 61.­30
  • 62.­18
  • 62.­20
  • 62.­30
  • 62.­34
  • 62.­40
  • 63.­12-13
  • 63.­15-17
  • 63.­28
  • 63.­34
  • 63.­39-41
  • 63.­43-46
  • 63.­52-56
  • 63.­58
  • 63.­61-62
  • 63.­64-65
  • 63.­71
  • 63.­75-76
  • 63.­82
  • 63.­91-92
  • 63.­94
  • 63.­96-97
  • 63.­107-108
  • 63.­112
  • 63.­117
  • 63.­123-126
  • 63.­132
  • 63.­139
  • 63.­143
  • 63.­148
  • 63.­172-176
  • 63.­190-191
  • 63.­193
  • 63.­221-222
  • 63.­227
  • 64.­2-3
  • 64.­5
  • 64.­9-10
  • 64.­21-30
  • 65.­8-9
  • 65.­11-13
  • 65.­15-17
  • 66.­1-3
  • 66.­5-6
  • 67.­1
  • 68.­2
  • 69.­4
  • 69.­16-18
  • 69.­20
  • 69.­22-24
  • 69.­32
  • 69.­38
  • 69.­40
  • 69.­44
  • 69.­46-47
  • 69.­50
  • 70.­2-3
  • 70.­5
  • 70.­18
  • 70.­22
  • 70.­26
  • 70.­33-39
  • 70.­44
  • 71.­23
  • 71.­29
  • 71.­31
  • 71.­36
  • 71.­41
  • 72.­5
  • 72.­17
  • 72.­20-21
  • 72.­26
  • 72.­28-29
  • 73.­10
  • 73.­33-34
  • 73.­36-38
  • 73.­88
  • 73.­101
  • 73.­117
  • 75.­14-15
  • 75.­18-19
  • 75.­24
  • 75.­26
  • 75.­40-42
  • 75.­46
  • 76.­15-16
  • 76.­32
  • 77.­3
  • 77.­6
  • 78.­15
  • 78.­55
  • 79.­2
  • 80.­1
  • 80.­3-4
  • 81.­6
  • 81.­8-9
  • n.­29
  • n.­484
  • n.­506
  • n.­530
  • n.­573
  • n.­580
  • n.­608
  • n.­647
  • n.­700
  • n.­829
  • n.­1043
  • n.­1051
  • g.­1729
g.­878

knowledge of path aspects

Wylie:
  • lam gyi rnam par shes pa nyid
  • lam gyi rnam pa shes pa
Tibetan:
  • ལམ་གྱི་རྣམ་པར་ཤེས་པ་ཉིད།
  • ལམ་གྱི་རྣམ་པ་ཤེས་པ།
Sanskrit:
  • mārgākārajñatā

See “three types of omniscience.”

Located in 32 passages in the translation:

  • i.­161
  • 9.­53
  • 9.­57
  • 14.­52
  • 18.­11
  • 18.­32
  • 18.­37
  • 20.­42
  • 24.­13
  • 26.­10
  • 27.­38
  • 28.­1-2
  • 36.­56
  • 38.­89
  • 60.­27
  • 63.­97
  • 63.­174-176
  • 63.­178
  • 63.­191
  • 69.­27
  • 71.­32
  • 71.­36
  • 71.­41
  • 72.­7
  • 72.­17
  • 75.­24
  • 80.­3
  • n.­55
  • g.­1729
g.­891

Kṛtāvin level

Wylie:
  • byas pa rtogs pa can gyi sa
Tibetan:
  • བྱས་པ་རྟོགས་པ་ཅན་གྱི་ས།
Sanskrit:
  • kṛtāvibhūmi

Lit. “Have Done the Work to Be Done.” The seventh of the ten levels traversed by all practitioners, from the level of an ordinary person until reaching buddhahood. See “ten levels.”

Located in 12 passages in the translation:

  • i.­61
  • 17.­128
  • 18.­38
  • 19.­55
  • 19.­77
  • 20.­53
  • 51.­59
  • 64.­18
  • 69.­24
  • 70.­2
  • 71.­36
  • g.­1692
g.­901

leader

Wylie:
  • yongs su ’dren pa
  • ’dren pa
Tibetan:
  • ཡོངས་སུ་འདྲེན་པ།
  • འདྲེན་པ།
Sanskrit:
  • parināyikā
  • parināyaka
  • nāyaka

When capitalized this term is an epithet of the Buddha.

Located in 21 passages in the translation:

  • i.­119
  • 30.­10
  • 46.­6
  • 46.­18-19
  • 63.­16
  • 84.­32
  • 84.­40
  • 84.­46
  • 84.­69
  • 84.­94-95
  • 84.­101
  • 84.­113
  • 84.­132
  • 84.­135
  • 84.­139
  • 84.­268
  • 84.­280
  • 84.­285
  • g.­939
g.­902

learned

Wylie:
  • mkhas pa
Tibetan:
  • མཁས་པ།
Sanskrit:
  • abhijña RS

Located in 15 passages in the translation:

  • 23.­12-13
  • 23.­21
  • 31.­57
  • 44.­8
  • 48.­1
  • 48.­3
  • 51.­54
  • 56.­1
  • 74.­16
  • 84.­58
  • 84.­80
  • 84.­129-130
  • 84.­222
g.­903

legs of miraculous power

Wylie:
  • rdzu ’phrul gyi rkang pa
Tibetan:
  • རྫུ་འཕྲུལ་གྱི་རྐང་པ།
Sanskrit:
  • ṛddhipāda

See “four legs of miraculous powers.”

Located in 110 passages in the translation:

  • 3.­31
  • 3.­39
  • 3.­62
  • 3.­66
  • 3.­71
  • 3.­76
  • 3.­107
  • 3.­111
  • 6.­29
  • 7.­20
  • 7.­27
  • 8.­6
  • 8.­19
  • 8.­34
  • 10.­40
  • 10.­48
  • 10.­56
  • 10.­63
  • 10.­68
  • 11.­24
  • 14.­2
  • 18.­8
  • 18.­38
  • 19.­76
  • 19.­91
  • 19.­107
  • 20.­6
  • 20.­23
  • 20.­34
  • 20.­42
  • 20.­50
  • 20.­59
  • 20.­70
  • 20.­93
  • 20.­99
  • 20.­105
  • 21.­6
  • 21.­10
  • 21.­17
  • 21.­25
  • 21.­58
  • 22.­23
  • 22.­30
  • 22.­40
  • 22.­53
  • 22.­72
  • 23.­8
  • 23.­17
  • 23.­22-23
  • 24.­11
  • 24.­19
  • 24.­24
  • 24.­31
  • 24.­33
  • 25.­3
  • 25.­5
  • 26.­1
  • 26.­6
  • 26.­10
  • 26.­12
  • 26.­44
  • 26.­48
  • 27.­11
  • 27.­20
  • 28.­2
  • 30.­23
  • 31.­3
  • 31.­29
  • 31.­45
  • 32.­17
  • 32.­35
  • 32.­69
  • 35.­4
  • 35.­29
  • 35.­43
  • 36.­2
  • 36.­4
  • 36.­39
  • 36.­65
  • 36.­67
  • 37.­19
  • 37.­67
  • 37.­73
  • 37.­79
  • 38.­71
  • 39.­2
  • 39.­8
  • 39.­52
  • 39.­73
  • 39.­83
  • 40.­30
  • 40.­43
  • 41.­45
  • 42.­2
  • 44.­23
  • 45.­2
  • 46.­3-4
  • 46.­43
  • 47.­18
  • 48.­5
  • 48.­22
  • 49.­31
  • 62.­50
  • 69.­44
  • 69.­47
  • 71.­32
  • 74.­51
  • 84.­98
g.­906

liberate

Wylie:
  • yongs su dgrol
  • yongs su bkrol
Tibetan:
  • ཡོངས་སུ་དགྲོལ།
  • ཡོངས་སུ་བཀྲོལ།
Sanskrit:
  • parimocaya

Located in 11 passages in the translation:

  • 37.­20-21
  • 46.­10
  • 63.­66
  • 64.­3-4
  • 66.­6
  • 68.­2
  • 77.­41
  • 84.­207
  • 84.­231
g.­910

limb of awakening

Wylie:
  • byang chub kyi yan lag
Tibetan:
  • བྱང་ཆུབ་ཀྱི་ཡན་ལག
Sanskrit:
  • bodhyaṅga

See “seven limbs of awakening.”

Located in 110 passages in the translation:

  • 3.­31
  • 3.­62
  • 3.­66
  • 3.­71
  • 3.­76
  • 3.­107
  • 3.­111
  • 6.­29
  • 7.­20
  • 7.­27
  • 8.­6
  • 8.­19
  • 8.­34
  • 10.­40
  • 10.­48
  • 10.­56
  • 10.­63
  • 10.­68
  • 11.­24
  • 14.­2
  • 16.­24
  • 18.­8
  • 18.­38
  • 19.­91
  • 19.­107
  • 20.­6
  • 20.­23
  • 20.­34
  • 20.­42
  • 20.­50
  • 20.­59
  • 20.­70
  • 20.­93
  • 20.­99
  • 20.­105
  • 21.­6
  • 21.­10
  • 21.­17
  • 21.­25
  • 21.­58
  • 22.­23
  • 22.­30
  • 22.­40
  • 22.­53
  • 22.­72
  • 23.­8
  • 23.­17
  • 23.­22-23
  • 24.­11
  • 24.­19
  • 24.­24
  • 24.­31
  • 24.­33
  • 25.­3
  • 25.­5
  • 26.­1
  • 26.­6
  • 26.­10
  • 26.­12
  • 26.­44
  • 26.­48
  • 27.­11
  • 27.­20
  • 30.­23
  • 31.­3
  • 31.­29
  • 31.­45
  • 32.­17
  • 32.­35
  • 32.­69
  • 35.­4
  • 35.­29
  • 35.­43
  • 36.­2
  • 36.­4
  • 36.­39
  • 36.­65
  • 36.­67
  • 37.­19
  • 37.­67
  • 37.­73
  • 37.­79
  • 38.­74
  • 39.­2
  • 39.­8
  • 39.­52
  • 39.­73
  • 39.­83
  • 40.­30
  • 40.­43
  • 41.­45
  • 42.­2
  • 44.­23
  • 45.­2
  • 46.­3-4
  • 46.­43
  • 47.­18
  • 48.­5
  • 48.­22
  • 49.­31
  • 69.­47
  • 71.­32
  • 73.­44
  • 73.­93
  • 74.­51
  • 79.­5
  • g.­212
  • g.­213
g.­911

limitless and boundless

Wylie:
  • mtha’ yas mu med pa
Tibetan:
  • མཐའ་ཡས་མུ་མེད་པ།
Sanskrit:
  • anantāparyanta

Located in 4 passages in the translation:

  • 46.­30
  • 48.­4
  • 51.­2
  • 53.­3
g.­912

lineage

Wylie:
  • gdung
  • rigs
  • rus
Tibetan:
  • གདུང་།
  • རིགས།
  • རུས།
Sanskrit:
  • vaṃśā
  • kula
  • gotra

Located in 10 passages in the translation:

  • 3.­130
  • 17.­11
  • 17.­121
  • 28.­4
  • 33.­11
  • 56.­23
  • 59.­12
  • 84.­101
  • 84.­244
  • g.­710
g.­919

living being

Wylie:
  • srog chags
  • srog
Tibetan:
  • སྲོག་ཆགས།
  • སྲོག
Sanskrit:
  • prāṇin
  • jīva

Located in 34 passages in the translation:

  • i.­58
  • 6.­5
  • 6.­69
  • 8.­6
  • 12.­3
  • 14.­38
  • 17.­8
  • 17.­67
  • 18.­37
  • 19.­70
  • 20.­61
  • 21.­25
  • 21.­96
  • 26.­10
  • 35.­39
  • 42.­28
  • 47.­10
  • 61.­8
  • 63.­115
  • 69.­44
  • 73.­12
  • 73.­100
  • 75.­7
  • 75.­21
  • 76.­19
  • 76.­21
  • 76.­45
  • 78.­18
  • 78.­24
  • 78.­43
  • 81.­12
  • 84.­85
  • 85.­6
  • n.­249
g.­926

lord

Wylie:
  • bcom ldan ’das
Tibetan:
  • བཅོམ་ལྡན་འདས།
Sanskrit:
  • bhagavān
  • bhagavat

Definition from the 84000 Glossary of Terms:

In Buddhist literature, this is an epithet applied to buddhas, most often to Śākyamuni. The Sanskrit term generally means “possessing fortune,” but in specifically Buddhist contexts it implies that a buddha is in possession of six auspicious qualities (bhaga) associated with complete awakening. The Tibetan term‍—where bcom is said to refer to “subduing” the four māras, ldan to “possessing” the great qualities of buddhahood, and ’das to “going beyond” saṃsāra and nirvāṇa‍—possibly reflects the commentarial tradition where the Sanskrit bhagavat is interpreted, in addition, as “one who destroys the four māras.” This is achieved either by reading bhagavat as bhagnavat (“one who broke”), or by tracing the word bhaga to the root √bhañj (“to break”).

In this text:

An epithet of the buddhas. The Tibetan translators consistently understand the word bhagavān as bha[gna]-ga-vat and render it bcom ldan ’das “one who has destroyed (bcom) obscurations, possesses (ldan) the buddhadharmas, and has gone (’das) into nirvāṇa.” An alternative translation is “Blessed One” from bhaga-vat “one who possesses (vat) good fortune (bhaga).”

Located in 1,933 passages in the translation:

  • i.­14-17
  • i.­19
  • i.­26
  • i.­31
  • i.­33
  • i.­36
  • i.­43
  • i.­47-48
  • i.­52
  • i.­59
  • i.­70
  • i.­76
  • i.­79
  • i.­85
  • i.­98
  • i.­104
  • i.­123
  • i.­127
  • i.­135
  • i.­147-149
  • i.­186
  • i.­189
  • 1.­2-18
  • 1.­20
  • 1.­22-23
  • 1.­32-33
  • 1.­35
  • 1.­37-38
  • 2.­1-3
  • 2.­11
  • 2.­25
  • 2.­29-31
  • 2.­35-37
  • 2.­42-44
  • 2.­46
  • 2.­62-64
  • 3.­1-2
  • 3.­7-12
  • 3.­15-22
  • 3.­47-48
  • 3.­53-55
  • 3.­59-60
  • 3.­62
  • 3.­64
  • 3.­66-67
  • 3.­70
  • 3.­74
  • 3.­95
  • 3.­99-100
  • 3.­102-103
  • 3.­105-107
  • 3.­109-110
  • 3.­113-114
  • 3.­116-117
  • 3.­123-124
  • 3.­144-148
  • 3.­150-152
  • 4.­1-2
  • 4.­4-5
  • 5.­1-3
  • 5.­5-6
  • 5.­10-13
  • 6.­1
  • 6.­3-5
  • 6.­20
  • 6.­33
  • 6.­35-53
  • 6.­55-58
  • 6.­60-63
  • 6.­65
  • 6.­67
  • 6.­70-73
  • 7.­1
  • 7.­9-10
  • 7.­29
  • 8.­1-3
  • 8.­5-14
  • 8.­18
  • 8.­20-32
  • 8.­38-40
  • 8.­54
  • 9.­1-4
  • 9.­25
  • 9.­33-43
  • 9.­50-59
  • 10.­1-27
  • 10.­42-43
  • 10.­49-50
  • 10.­58-59
  • 10.­64
  • 11.­1-2
  • 11.­18-19
  • 11.­34-40
  • 11.­51-54
  • 11.­56
  • 12.­1-3
  • 12.­6-7
  • 12.­12
  • 12.­15
  • 13.­1-2
  • 13.­35
  • 13.­70
  • 14.­1-5
  • 14.­7-8
  • 14.­10-11
  • 14.­13-14
  • 14.­16-17
  • 14.­19-20
  • 14.­22-23
  • 14.­25-26
  • 14.­29-30
  • 14.­32-35
  • 14.­37
  • 14.­40
  • 14.­52
  • 15.­1-2
  • 15.­4-9
  • 17.­13-14
  • 17.­33
  • 17.­60
  • 19.­1-5
  • 19.­64
  • 19.­82
  • 19.­97
  • 19.­112-113
  • 20.­1-5
  • 20.­8-11
  • 20.­44
  • 20.­55
  • 20.­61
  • 20.­92-96
  • 20.­99-106
  • 21.­12
  • 21.­25
  • 21.­92
  • 21.­94-96
  • 22.­14-15
  • 22.­41
  • 23.­22
  • 24.­1
  • 24.­16-18
  • 24.­20
  • 25.­1-2
  • 25.­5-7
  • 25.­12-14
  • 25.­16-17
  • 26.­1-5
  • 26.­12
  • 26.­39-41
  • 26.­45-46
  • 26.­48
  • 27.­1
  • 27.­7-10
  • 27.­12-15
  • 27.­17-18
  • 27.­22-34
  • 27.­36-38
  • 28.­1
  • 28.­5
  • 28.­7-9
  • 28.­11
  • 28.­14-15
  • 28.­18
  • 29.­1-5
  • 29.­8-10
  • 29.­12-16
  • 30.­1-2
  • 30.­4-9
  • 30.­11-12
  • 30.­16-17
  • 30.­23
  • 30.­30-31
  • 30.­38
  • 31.­1-2
  • 31.­5-24
  • 31.­27
  • 31.­30-37
  • 31.­39
  • 31.­45
  • 31.­47-49
  • 31.­52-56
  • 32.­3-4
  • 32.­8-9
  • 32.­14-15
  • 32.­19-20
  • 32.­24-25
  • 32.­28
  • 32.­42
  • 32.­45-46
  • 32.­52-61
  • 32.­63-64
  • 32.­69
  • 32.­74
  • 33.­2
  • 33.­4-5
  • 33.­11-17
  • 33.­21-25
  • 33.­28-29
  • 33.­31
  • 33.­33-34
  • 33.­36
  • 33.­38-46
  • 33.­48-49
  • 33.­53-61
  • 34.­1-2
  • 34.­4
  • 34.­9-30
  • 34.­35-36
  • 34.­48
  • 35.­1-8
  • 35.­10-11
  • 35.­13-26
  • 35.­34-35
  • 36.­1-63
  • 36.­70
  • 36.­72-74
  • 36.­76-80
  • 37.­1-4
  • 37.­9-10
  • 37.­15-16
  • 37.­19-21
  • 37.­25
  • 37.­35
  • 37.­37-39
  • 37.­42-54
  • 37.­56-59
  • 37.­61-64
  • 37.­71
  • 37.­77-79
  • 38.­1-95
  • 39.­2
  • 39.­5-7
  • 39.­12-16
  • 39.­21
  • 39.­26-45
  • 39.­48
  • 39.­50-62
  • 39.­64-68
  • 39.­72
  • 39.­74-76
  • 39.­79-84
  • 39.­87
  • 39.­90-94
  • 40.­1-2
  • 40.­4
  • 40.­7
  • 40.­21-22
  • 40.­24-25
  • 40.­27-30
  • 40.­33-42
  • 40.­46
  • 40.­48-50
  • 41.­39-40
  • 41.­43-44
  • 41.­50-52
  • 42.­5-8
  • 42.­12-13
  • 42.­16-17
  • 42.­32-33
  • 43.­1-2
  • 43.­6-10
  • 43.­12
  • 43.­16-17
  • 43.­20-21
  • 43.­29-30
  • 43.­35-36
  • 43.­38-41
  • 43.­45
  • 44.­1-2
  • 44.­4-9
  • 44.­11-17
  • 45.­6-8
  • 45.­10-11
  • 46.­1-2
  • 46.­5-6
  • 46.­12
  • 46.­14-15
  • 46.­45
  • 47.­1-2
  • 47.­4-9
  • 47.­11-19
  • 47.­23-26
  • 47.­28-29
  • 48.­1-2
  • 48.­6-10
  • 48.­14-15
  • 48.­17
  • 48.­25
  • 48.­27-28
  • 48.­33-46
  • 48.­71-74
  • 49.­1-6
  • 49.­14-15
  • 49.­24-25
  • 49.­31
  • 49.­34-35
  • 50.­4-7
  • 50.­14-15
  • 50.­18-19
  • 50.­28
  • 50.­30
  • 50.­36
  • 50.­39-43
  • 51.­1-4
  • 51.­6-11
  • 51.­13-16
  • 51.­18-33
  • 51.­35-50
  • 51.­52-80
  • 52.­4
  • 52.­9
  • 52.­12-13
  • 52.­18-19
  • 52.­21-22
  • 52.­45
  • 53.­1-5
  • 53.­7-11
  • 54.­1-4
  • 54.­12-13
  • 54.­22-26
  • 55.­9
  • 55.­20-21
  • 55.­29-31
  • 55.­33-46
  • 55.­48-49
  • 55.­53-70
  • 55.­72-76
  • 56.­1-2
  • 56.­11-15
  • 56.­27-28
  • 56.­31-32
  • 57.­1-6
  • 57.­10-11
  • 57.­16-18
  • 57.­20
  • 58.­2-6
  • 58.­9-12
  • 58.­14-25
  • 58.­30
  • 58.­32-33
  • 59.­6-9
  • 59.­11-17
  • 59.­20-21
  • 59.­23
  • 60.­1-4
  • 60.­8-11
  • 60.­16-17
  • 60.­19-20
  • 60.­22
  • 60.­24
  • 60.­28-31
  • 60.­33
  • 60.­35-39
  • 61.­1
  • 61.­3
  • 61.­11-12
  • 61.­14-15
  • 61.­21-25
  • 61.­27
  • 61.­29-30
  • 62.­1-3
  • 62.­5
  • 62.­7
  • 62.­9
  • 62.­11
  • 62.­13
  • 62.­15
  • 62.­17
  • 62.­19
  • 62.­21
  • 62.­23
  • 62.­25
  • 62.­27-29
  • 62.­31
  • 62.­33
  • 62.­35
  • 62.­37-39
  • 62.­41
  • 62.­43-44
  • 62.­47
  • 62.­49
  • 62.­51
  • 63.­1-5
  • 63.­7
  • 63.­18-19
  • 63.­26-27
  • 63.­29
  • 63.­33
  • 63.­35-36
  • 63.­38-39
  • 63.­41
  • 63.­43-44
  • 63.­50
  • 63.­52-53
  • 63.­56-58
  • 63.­60
  • 63.­64
  • 63.­68
  • 63.­73-77
  • 63.­79
  • 63.­81
  • 63.­83
  • 63.­85
  • 63.­87-90
  • 63.­93
  • 63.­95-96
  • 63.­100-101
  • 63.­104-116
  • 63.­118-121
  • 63.­123
  • 63.­125-131
  • 63.­133
  • 63.­135-136
  • 63.­139
  • 63.­141
  • 63.­143
  • 63.­145
  • 63.­147
  • 63.­149
  • 63.­151-153
  • 63.­155
  • 63.­157-160
  • 63.­162
  • 63.­167
  • 63.­169
  • 63.­171
  • 63.­173-174
  • 63.­176-186
  • 63.­188-189
  • 63.­191
  • 63.­193-195
  • 63.­197-199
  • 63.­201-202
  • 63.­204
  • 63.­212
  • 63.­216-218
  • 63.­221-227
  • 64.­1-3
  • 64.­6-7
  • 64.­12-16
  • 64.­20
  • 64.­22
  • 64.­24-28
  • 64.­31-32
  • 64.­34
  • 65.­1
  • 65.­3-5
  • 65.­7-17
  • 66.­1-6
  • 69.­5-13
  • 69.­15
  • 69.­19-24
  • 69.­26
  • 69.­30
  • 69.­33
  • 69.­35-36
  • 69.­38-43
  • 69.­45-46
  • 69.­48-50
  • 70.­1
  • 70.­3-6
  • 70.­9-12
  • 70.­14-15
  • 70.­35
  • 70.­44-46
  • 70.­48-49
  • 71.­1-3
  • 71.­5-9
  • 71.­11
  • 71.­13
  • 71.­15
  • 71.­19-20
  • 71.­23
  • 71.­28-31
  • 71.­36
  • 72.­1-2
  • 72.­4
  • 72.­7
  • 72.­13-16
  • 72.­19
  • 72.­25
  • 72.­27-28
  • 72.­31
  • 72.­34-35
  • 73.­1-2
  • 73.­5-9
  • 73.­12
  • 73.­17-19
  • 73.­33-35
  • 73.­84
  • 73.­86
  • 73.­92-93
  • 73.­98-102
  • 73.­104-105
  • 73.­107-111
  • 73.­113-116
  • 74.­1
  • 74.­3-7
  • 74.­9-10
  • 74.­12-16
  • 74.­21-22
  • 74.­24-27
  • 74.­31
  • 74.­46-52
  • 75.­1-6
  • 75.­15
  • 75.­18-19
  • 75.­22-26
  • 75.­32-33
  • 75.­35-41
  • 75.­44-45
  • 76.­1-5
  • 76.­8-10
  • 76.­12-19
  • 76.­21
  • 76.­23-25
  • 76.­31
  • 77.­2
  • 77.­4-5
  • 77.­11
  • 77.­13-15
  • 77.­17-23
  • 77.­25-28
  • 77.­41
  • 78.­1-3
  • 78.­5
  • 78.­7-8
  • 78.­10-11
  • 78.­14-20
  • 78.­22
  • 78.­24
  • 78.­26
  • 78.­28-31
  • 78.­33-34
  • 78.­44
  • 78.­47
  • 78.­51-54
  • 79.­1-2
  • 79.­4-10
  • 79.­12-16
  • 79.­19-20
  • 79.­22-24
  • 80.­1-2
  • 80.­4-5
  • 80.­7
  • 80.­10
  • 80.­12-13
  • 80.­15-17
  • 80.­19
  • 80.­21
  • 80.­23
  • 80.­25
  • 80.­27
  • 80.­29
  • 80.­31
  • 80.­33-35
  • 81.­1
  • 81.­3-4
  • 81.­6-7
  • 81.­14
  • 81.­16
  • 81.­18
  • 81.­20-21
  • 81.­23
  • 81.­25
  • 81.­27-28
  • 81.­30
  • 81.­32-34
  • 81.­36
  • 82.­1-4
  • 82.­6
  • 82.­8-13
  • 82.­15
  • 83.­1-7
  • 83.­9
  • 83.­11
  • 83.­13-15
  • 83.­17-18
  • 83.­20
  • 83.­22-27
  • 83.­30-31
  • 83.­33-36
  • 83.­39-43
  • 83.­45-46
  • 83.­48-49
  • 83.­51-70
  • 84.­1
  • 84.­64
  • 85.­1-3
  • 85.­18
  • 85.­42
  • 85.­64
  • 86.­13
  • 86.­15
  • 86.­17
  • 87.­1
  • 87.­3-4
  • 87.­6
  • n.­126
  • n.­129-130
  • n.­190
  • n.­195
  • n.­447
  • n.­661
  • n.­701
  • n.­768
  • n.­866
  • n.­869
  • n.­903
  • n.­924
  • n.­952
  • n.­966
  • n.­1043
  • n.­1051
  • n.­1055
g.­929

loving

Wylie:
  • byams pa
Tibetan:
  • བྱམས་པ།
Sanskrit:
  • maitra

Located in 5 passages in the translation:

  • 49.­17
  • 52.­24
  • 54.­8
  • 84.­148
  • g.­1700
g.­930

loving-kindness

Wylie:
  • byams pa
Tibetan:
  • བྱམས་པ།
Sanskrit:
  • maitrī

One of the four practices of spiritual practitioners, and one of the four immeasurables (the other three being compassion, sympathetic joy, and equanimity).

Located in 94 passages in the translation:

  • i.­27
  • i.­55
  • i.­111
  • i.­124
  • i.­136
  • i.­140
  • 2.­4
  • 3.­18
  • 3.­47
  • 3.­53
  • 3.­124
  • 8.­19
  • 13.­38
  • 13.­43
  • 13.­52
  • 16.­52
  • 17.­15
  • 20.­5
  • 21.­75
  • 21.­82
  • 22.­45
  • 25.­5
  • 25.­8
  • 26.­25
  • 26.­48
  • 27.­11
  • 27.­20-21
  • 27.­38
  • 28.­16
  • 31.­20
  • 42.­6
  • 42.­30
  • 43.­11
  • 48.­74
  • 48.­82
  • 48.­90
  • 51.­78
  • 52.­26
  • 54.­5
  • 54.­9
  • 54.­15-18
  • 54.­20-21
  • 55.­27
  • 55.­49
  • 57.­6
  • 58.­28
  • 60.­4
  • 60.­18
  • 62.­28
  • 63.­61
  • 64.­24
  • 64.­27
  • 64.­29
  • 65.­4
  • 69.­36
  • 69.­38
  • 69.­44
  • 70.­30
  • 71.­32
  • 71.­36
  • 72.­24
  • 73.­8
  • 73.­16
  • 73.­18-19
  • 73.­25
  • 73.­31
  • 73.­93
  • 73.­117
  • 74.­51
  • 74.­53-54
  • 75.­14
  • 75.­17
  • 75.­19
  • 76.­42
  • 77.­10
  • 77.­39
  • 78.­9
  • 81.­4
  • 84.­183
  • 85.­39
  • n.­315
  • n.­776
  • g.­283
  • g.­527
  • g.­643
  • g.­649
  • g.­842
g.­937

Mahābrahmā

Wylie:
  • tshangs pa chen po
Tibetan:
  • ཚངས་པ་ཆེན་པོ།
Sanskrit:
  • mahābrahmā

Lit. “Great Brahmā.” The third of the seventeen heavens of the form realm; also the name of the gods living there. In the form realm, which is structured according to the four concentrations and pure abodes‍, or Śuddhāvāsa, it is listed as the third of the three heavens that correspond to the first of the four concentrations. See also “Brahmapārṣadya.”

Located in 4 passages in the translation:

  • 2.­60
  • 3.­65
  • g.­222
  • g.­223
g.­938

Mahā­karuṇā­cinta

Wylie:
  • snying rje cher sems
Tibetan:
  • སྙིང་རྗེ་ཆེར་སེམས།
Sanskrit:
  • mahā­karuṇā­cinta

A bodhisattva great being present in the audience of this sūtra.

Located in 1 passage in the translation:

  • 1.­2
g.­939

Mahākāśyapa

Wylie:
  • ’od srung chen po
Tibetan:
  • འོད་སྲུང་ཆེན་པོ།
Sanskrit:
  • mahākāśyapa

One of the Buddha’s principal śrāvaka disciples, he became a leader of the saṅgha after the Buddha’s passing.

Located in 3 passages in the translation:

  • 4.­1
  • 23.­12
  • 87.­6
g.­943

Mahā­maudgalyāyana

Wylie:
  • maud gal gyi bu chen po
Tibetan:
  • མཽད་གལ་གྱི་བུ་ཆེན་པོ།
Sanskrit:
  • mahā­maudgalyāyana

See “Maudgalyāyana.“

Located in 4 passages in the translation:

  • 4.­1
  • 23.­12
  • 87.­6
  • g.­982
g.­944

Mahāprajāpatī

Wylie:
  • skye dgu’i bdag mo chen mo
Tibetan:
  • སྐྱེ་དགུའི་བདག་མོ་ཆེན་མོ།
Sanskrit:
  • mahāprajāpatī

The maternal aunt and adoptive mother of the Buddha as well as the first woman to be ordained.

Located in 1 passage in the translation:

  • 1.­2
g.­946

Mahā­sthāma­prāpta

Wylie:
  • mthu chen thob
Tibetan:
  • མཐུ་ཆེན་ཐོབ།
Sanskrit:
  • mahā­sthāma­prāpta

A bodhisattva great being present in the audience of this sūtra. Along with Avalokiteśvara, he is one of the two main bodhisattvas in the realm of Sukhāvatī.

Located in 1 passage in the translation:

  • 1.­2
g.­947

Mahāvyūha

Wylie:
  • bkod pa chen po
Tibetan:
  • བཀོད་པ་ཆེན་པོ།
Sanskrit:
  • mahāvyūha

Lit. “Great Array.” A bodhisattva great being present in the audience of this sūtra.

Located in 1 passage in the translation:

  • 1.­2
g.­950

Maitreya

Wylie:
  • byams pa
Tibetan:
  • བྱམས་པ།
Sanskrit:
  • maitreya

Definition from the 84000 Glossary of Terms:

The bodhisattva Maitreya is an important figure in many Buddhist traditions, where he is unanimously regarded as the buddha of the future era. He is said to currently reside in the heaven of Tuṣita, as Śākyamuni’s regent, where he awaits the proper time to take his final rebirth and become the fifth buddha in the Fortunate Eon, reestablishing the Dharma in this world after the teachings of the current buddha have disappeared. Within the Mahāyāna sūtras, Maitreya is elevated to the same status as other central bodhisattvas such as Mañjuśrī and Avalokiteśvara, and his name appears frequently in sūtras, either as the Buddha’s interlocutor or as a teacher of the Dharma. Maitreya literally means “Loving One.” He is also known as Ajita, meaning “Invincible.”

For more information on Maitreya, see, for example, the introduction to Maitreya’s Setting Out (Toh 198).

Located in 104 passages in the translation:

  • i.­18
  • i.­104
  • i.­116
  • i.­133
  • i.­186
  • 1.­2
  • 3.­147
  • 33.­1-3
  • 33.­5
  • 33.­7-10
  • 33.­12-14
  • 33.­26-28
  • 37.­37-39
  • 37.­42
  • 44.­18
  • 52.­12-17
  • 83.­1-36
  • 83.­39-42
  • 83.­44-48
  • 83.­50-57
  • 83.­60-70
  • 87.­6
  • n.­447
  • n.­839
  • n.­851
  • n.­862
  • n.­988
  • g.­417
  • g.­1755
g.­952

major mark

Wylie:
  • mtshan
Tibetan:
  • མཚན།
Sanskrit:
  • lakṣaṇa

Definition from the 84000 Glossary of Terms:

The thirty-two primary physical characteristics of a “great being,” mahāpuruṣa, which every buddha and cakravartin possesses. They are considered “major” in terms of being primary to the eighty minor marks or signs of a great being.

In this text:

For their enumeration in this text, see 73.­89.

Located in 24 passages in the translation:

  • i.­31
  • i.­164
  • i.­168
  • 2.­9
  • 19.­36
  • 22.­46
  • 22.­51
  • 26.­1
  • 28.­12
  • 39.­42
  • 52.­44
  • 60.­4
  • 71.­11
  • 73.­38
  • 73.­89
  • 73.­98
  • 73.­119
  • 74.­54
  • 81.­4
  • 84.­273
  • 85.­18
  • g.­141
  • g.­225
  • g.­721
g.­960

malice

Wylie:
  • gnod sems
Tibetan:
  • གནོད་སེམས།
Sanskrit:
  • vyapāda

Located in 30 passages in the translation:

  • 3.­84
  • 3.­117
  • 7.­2
  • 11.­37
  • 17.­6
  • 17.­52
  • 26.­10
  • 26.­18
  • 26.­37
  • 38.­84
  • 41.­22-23
  • 49.­18
  • 52.­24
  • 52.­26
  • 62.­2
  • 62.­4
  • 62.­36
  • 69.­36
  • 73.­113
  • 75.­8
  • 76.­33-34
  • 77.­28
  • 78.­39
  • 83.­1
  • n.­1071
  • g.­644
  • g.­1186
  • g.­1699
g.­963

Mañjuśrī Kumārabhūta

Wylie:
  • ’jam dpal gzhon nur gyur pa
Tibetan:
  • འཇམ་དཔལ་གཞོན་ནུར་གྱུར་པ།
Sanskrit:
  • mañjuśrī­kumārabhūta

Definition from the 84000 Glossary of Terms:

Mañjuśrī is one of the “eight close sons of the Buddha” and a bodhisattva who embodies wisdom. He is a major figure in the Mahāyāna sūtras, appearing often as an interlocutor of the Buddha. In his most well-known iconographic form, he is portrayed bearing the sword of wisdom in his right hand and a volume of the Prajñā­pāramitā­sūtra in his left. To his name, Mañjuśrī, meaning “Gentle and Glorious One,” is often added the epithet Kumārabhūta, “having a youthful form.” He is also called Mañjughoṣa, Mañjusvara, and Pañcaśikha.

Located in 3 passages in the translation:

  • 1.­2
  • 1.­39
  • g.­1200
g.­964

Māra

Wylie:
  • bdud
Tibetan:
  • བདུད།
Sanskrit:
  • māra

A māra is a demon, in the sense of something that plagues a person. The four māras are (1) māra as the five aggregates (skandhamāra, phung po’i bdud), māra as the afflictive emotions (kleśamāra, nyon mongs pa’i bdud), māra as death (mṛtyumāra, ’chi bdag gi bdud), and the god māra (devaputramāra, lha’i bu’i bdud).

Located in 85 passages in the translation:

  • i.­49
  • i.­92
  • i.­107
  • i.­128-129
  • i.­138
  • i.­142-144
  • i.­147
  • i.­150
  • i.­152
  • 2.­1
  • 3.­123
  • 10.­60
  • 16.­91-94
  • 16.­97
  • 19.­39
  • 25.­7
  • 26.­5
  • 26.­7
  • 29.­6
  • 29.­14
  • 30.­23
  • 31.­58
  • 32.­2
  • 35.­22
  • 39.­85
  • 40.­54
  • 41.­48
  • 41.­50
  • 41.­53
  • 49.­29-31
  • 50.­13
  • 50.­30
  • 50.­33-34
  • 55.­10-11
  • 55.­15
  • 56.­11
  • 57.­6
  • 58.­5
  • 59.­10-11
  • 61.­11-12
  • 63.­10-11
  • 63.­72
  • 63.­210
  • 71.­10
  • 73.­75
  • 73.­78
  • 75.­27
  • 84.­19
  • 84.­43
  • 84.­108
  • 84.­146
  • 84.­168
  • 84.­190-192
  • 84.­195
  • 84.­214
  • 84.­216-217
  • 84.­235-236
  • 85.­25
  • 86.­19
  • 86.­34
  • n.­203
  • n.­509
  • n.­739
  • n.­1008
  • g.­254
  • g.­966
  • g.­968
  • g.­1552
g.­965

Māra class

Wylie:
  • bdud kyi ris
Tibetan:
  • བདུད་ཀྱི་རིས།
Sanskrit:
  • mārakāyika

Definition from the 84000 Glossary of Terms:

The deities ruled over by Māra. The term can also refer to the devas in his paradise, which is sometimes identified with Paranirmitavaśavartin, the highest paradise in the realm of desire. This is distinct from the four personifications of obstacles to awakening, also known as the four māras (devaputramāra, mṛtyumāra, skandhamāra, and kleśamāra).

Located in 13 passages in the translation:

  • 25.­7
  • 26.­5
  • 26.­7
  • 29.­14
  • 39.­85
  • 55.­15
  • 57.­6
  • 63.­10-11
  • 63.­72
  • 63.­210
  • 71.­10
  • 85.­25
g.­966

Māra the wicked one

Wylie:
  • bdud sdig can
Tibetan:
  • བདུད་སྡིག་ཅན།
Sanskrit:
  • māraḥ pāpīyān

A frequent epithet of Māra.

Located in 64 passages in the translation:

  • 3.­46
  • 10.­60-68
  • 29.­9-11
  • 39.­59-62
  • 40.­52
  • 40.­54
  • 41.­38-41
  • 41.­45-48
  • 49.­29-31
  • 50.­1
  • 50.­8
  • 50.­32-34
  • 55.­10
  • 55.­12-15
  • 55.­18
  • 55.­22
  • 55.­25
  • 56.­11-16
  • 56.­18-25
  • 56.­29
  • 61.­10
  • 85.­6
  • 85.­25-26
  • 86.­34
  • 86.­36
g.­967

Māra­bala­pramardin

Wylie:
  • bdud kyi stobs rab tu ’joms pa
Tibetan:
  • བདུད་ཀྱི་སྟོབས་རབ་ཏུ་འཇོམས་པ།
Sanskrit:
  • māra­bala­pramardin

A bodhisattva great being present in the audience of this sūtra.

Located in 1 passage in the translation:

  • 1.­2
g.­969

mark

Wylie:
  • mtshan nyid
  • mtshan
Tibetan:
  • མཚན་ཉིད།
  • མཚན།
Sanskrit:
  • lakṣaṇa

Located in 152 passages in the translation:

  • i.­34
  • i.­68
  • i.­98
  • i.­111
  • i.­162
  • i.­180
  • i.­183
  • 3.­34
  • 6.­31
  • 8.­36
  • 8.­54
  • 11.­33
  • 11.­50
  • 14.­34
  • 15.­25
  • 15.­122
  • 16.­27
  • 18.­1-13
  • 19.­83-95
  • 20.­6
  • 21.­19
  • 21.­35
  • 21.­38
  • 24.­55
  • 24.­57
  • 31.­3
  • 33.­4-6
  • 34.­1
  • 36.­23
  • 36.­26
  • 36.­42
  • 36.­45
  • 42.­22
  • 43.­3-11
  • 46.­5-6
  • 49.­28
  • 49.­35
  • 50.­1-2
  • 50.­10
  • 50.­17
  • 50.­20
  • 50.­31
  • 51.­78
  • 54.­2
  • 55.­33-36
  • 63.­97
  • 63.­127-128
  • 63.­202-203
  • 63.­209
  • 66.­6
  • 67.­1
  • 68.­2
  • 69.­1-3
  • 69.­30-32
  • 69.­37-41
  • 72.­1-2
  • 72.­5-7
  • 72.­11-12
  • 72.­18-20
  • 72.­24-25
  • 72.­36
  • 72.­39-40
  • 73.­1
  • 73.­88-91
  • 73.­116
  • 73.­118
  • 74.­2
  • 74.­6
  • 76.­15
  • 79.­4-5
  • 79.­9-10
  • 79.­12
  • 79.­23
  • 80.­6
  • 81.­9
  • 81.­27
  • 81.­32-34
  • 81.­37
  • 83.­22-23
  • 83.­51
  • 84.­74
  • n.­304
  • n.­514
  • n.­692
  • n.­863
  • n.­1075
  • g.­899
g.­971

market

Wylie:
  • grong rdal
Tibetan:
  • གྲོང་རྡལ།
Sanskrit:
  • nigama

Located in 2 passages in the translation:

  • 39.­30
  • 84.­181
g.­981

maturity

Wylie:
  • smin pa
  • yongs su smin pa
Tibetan:
  • སྨིན་པ།
  • ཡོངས་སུ་སྨིན་པ།
Sanskrit:
  • pāka
  • paripāka

Located in 153 passages in the translation:

  • i.­33
  • i.­45
  • i.­129
  • i.­139
  • i.­154
  • i.­161
  • 2.­63-64
  • 3.­11-14
  • 3.­43
  • 3.­52-53
  • 3.­63-64
  • 3.­74
  • 3.­122-123
  • 3.­143
  • 6.­32-33
  • 8.­54
  • 12.­3
  • 13.­22
  • 13.­35
  • 13.­70
  • 17.­28
  • 17.­32
  • 17.­36
  • 17.­106
  • 17.­114
  • 17.­126
  • 18.­39
  • 22.­41
  • 24.­63-64
  • 25.­15
  • 26.­1
  • 26.­36
  • 26.­44
  • 27.­11
  • 28.­1-2
  • 28.­12
  • 28.­18
  • 30.­23
  • 30.­37
  • 31.­12
  • 31.­33
  • 33.­31
  • 33.­38
  • 35.­6
  • 36.­68
  • 37.­21
  • 37.­71
  • 39.­42
  • 39.­94
  • 40.­1
  • 45.­1
  • 46.­45
  • 48.­96
  • 50.­10-11
  • 50.­30
  • 51.­78
  • 51.­80
  • 52.­26-47
  • 52.­49-52
  • 55.­7
  • 55.­32
  • 57.­6
  • 62.­28
  • 62.­38
  • 63.­25
  • 63.­143
  • 63.­179
  • 64.­27-28
  • 65.­4
  • 65.­17
  • 66.­6
  • 67.­1
  • 68.­2
  • 69.­4
  • 69.­16
  • 69.­40
  • 70.­18
  • 71.­5
  • 71.­10
  • 71.­21
  • 71.­29
  • 71.­31
  • 72.­7
  • 72.­17
  • 72.­19
  • 72.­29
  • 72.­38
  • 73.­86
  • 74.­12-13
  • 74.­51
  • 74.­53
  • 74.­55
  • 75.­7
  • 75.­13-14
  • 75.­24
  • 75.­40
  • 76.­22-26
  • 76.­48-50
  • 76.­52
  • 77.­39
  • 78.­21
  • 78.­50
  • 81.­9
  • 81.­32
  • 84.­193
  • 84.­255
  • 84.­269
  • n.­826
  • n.­891
g.­982

Maudgalyāyana

Wylie:
  • maud gal gyi bu
Tibetan:
  • མཽད་གལ་གྱི་བུ།
Sanskrit:
  • maudgalyāyana

One of the principal śrāvaka disciples of the Buddha, paired with Śāriputra, he was renowned for his miraculous powers. His family clan was descended from Mudgala, hence his name Maudgalyā­yana, “the son of Mudgala’s descendants.” Respectfully referred to as Mahā­maudgalyāyana.

Located in 4 passages in the translation:

  • i.­34
  • 3.­5-6
  • g.­943
g.­986

meditative stabilization

Wylie:
  • ting nge ’dzin
  • ting ’dzin
Tibetan:
  • ཏིང་ངེ་འཛིན།
  • ཏིང་འཛིན།
Sanskrit:
  • samādhi

Definition from the 84000 Glossary of Terms:

In a general sense, samādhi can describe a number of different meditative states. In the Mahāyāna literature, in particular in the Prajñāpāramitā sūtras, we find extensive lists of different samādhis, numbering over one hundred.

In a more restricted sense, and when understood as a mental state, samādhi is defined as the one-pointedness of the mind (cittaikāgratā), the ability to remain on the same object over long periods of time. The Drajor Bamponyipa (sgra sbyor bam po gnyis pa) commentary on the Mahāvyutpatti explains the term samādhi as referring to the instrument through which mind and mental states “get collected,” i.e., it is by the force of samādhi that the continuum of mind and mental states becomes collected on a single point of reference without getting distracted.

Located in 610 passages in the translation:

  • i.­31
  • i.­40
  • i.­47
  • i.­52
  • i.­55
  • i.­60
  • i.­151
  • i.­165
  • i.­180
  • 1.­2-4
  • 1.­8
  • 1.­19
  • 1.­34
  • 2.­4
  • 2.­6
  • 3.­63-64
  • 3.­66
  • 3.­75
  • 3.­117-118
  • 3.­120
  • 3.­124
  • 3.­132
  • 7.­8
  • 7.­12
  • 8.­11
  • 8.­32-33
  • 9.­19-29
  • 9.­31-32
  • 11.­29
  • 11.­42
  • 11.­71
  • 13.­43
  • 13.­48
  • 13.­51-52
  • 13.­68
  • 14.­52
  • 15.­35-143
  • 15.­145
  • 16.­21-30
  • 16.­44-47
  • 16.­56
  • 16.­73
  • 16.­87
  • 16.­97
  • 17.­10
  • 17.­111-112
  • 19.­6
  • 20.­5-6
  • 20.­26-27
  • 20.­42
  • 20.­52
  • 20.­60
  • 20.­71
  • 20.­94
  • 21.­10
  • 21.­12
  • 21.­17
  • 21.­26
  • 21.­40-41
  • 21.­50
  • 21.­61
  • 21.­77
  • 21.­82
  • 21.­90
  • 22.­24
  • 22.­44
  • 22.­50
  • 22.­72-73
  • 23.­17
  • 24.­41
  • 25.­5
  • 26.­2
  • 26.­6
  • 26.­12
  • 26.­21
  • 26.­30
  • 26.­36
  • 26.­44
  • 27.­11
  • 27.­18
  • 27.­20-21
  • 27.­38
  • 30.­13
  • 30.­38
  • 31.­49
  • 33.­4
  • 33.­35
  • 33.­57
  • 40.­43
  • 48.­39-40
  • 48.­88
  • 50.­9
  • 50.­13
  • 51.­26
  • 51.­78-80
  • 52.­1
  • 54.­1
  • 54.­5
  • 54.­8-9
  • 54.­14-16
  • 54.­21
  • 55.­23
  • 58.­28
  • 60.­4
  • 62.­8
  • 62.­52
  • 62.­54-56
  • 63.­95
  • 63.­132
  • 63.­155
  • 63.­171
  • 64.­24
  • 64.­27
  • 69.­7
  • 69.­22
  • 69.­38
  • 69.­44
  • 70.­18-20
  • 70.­22-24
  • 70.­33
  • 70.­36
  • 71.­10
  • 71.­19
  • 71.­21
  • 71.­35-37
  • 71.­39
  • 72.­2-4
  • 72.­17
  • 72.­22-25
  • 72.­29
  • 72.­33
  • 73.­4
  • 73.­8
  • 73.­38
  • 73.­41-49
  • 73.­61
  • 73.­71
  • 73.­87
  • 73.­98
  • 73.­101
  • 74.­51
  • 74.­53
  • 75.­10
  • 75.­12
  • 75.­14
  • 75.­44
  • 75.­47
  • 76.­15
  • 76.­22
  • 76.­27
  • 76.­43
  • 76.­48
  • 77.­24
  • 77.­29
  • 77.­40
  • 78.­9
  • 78.­36
  • 78.­40
  • 79.­5
  • 81.­11
  • 81.­32
  • 84.­11
  • 84.­168
  • 84.­171
  • 84.­183
  • 84.­195
  • 84.­240
  • 84.­251-252
  • 84.­257-258
  • 84.­298
  • 85.­17-18
  • 85.­20-21
  • 85.­39
  • 85.­64
  • 86.­32-33
  • 86.­42
  • 86.­44
  • n.­69
  • n.­79
  • n.­136
  • n.­177
  • n.­179
  • n.­261
  • n.­265-266
  • n.­291
  • n.­293
  • n.­321
  • n.­639
  • n.­641
  • n.­731
  • n.­1119-1120
  • n.­1122
  • g.­3
  • g.­6
  • g.­29
  • g.­37
  • g.­38
  • g.­39
  • g.­40
  • g.­41
  • g.­52
  • g.­54
  • g.­55
  • g.­56
  • g.­57
  • g.­58
  • g.­59
  • g.­60
  • g.­61
  • g.­62
  • g.­67
  • g.­70
  • g.­74
  • g.­75
  • g.­78
  • g.­80
  • g.­81
  • g.­83
  • g.­84
  • g.­86
  • g.­87
  • g.­92
  • g.­100
  • g.­103
  • g.­104
  • g.­105
  • g.­106
  • g.­122
  • g.­123
  • g.­127
  • g.­128
  • g.­129
  • g.­134
  • g.­136
  • g.­146
  • g.­148
  • g.­150
  • g.­151
  • g.­158
  • g.­159
  • g.­213
  • g.­245
  • g.­246
  • g.­247
  • g.­249
  • g.­254
  • g.­267
  • g.­349
  • g.­350
  • g.­393
  • g.­406
  • g.­407
  • g.­411
  • g.­413
  • g.­415
  • g.­474
  • g.­477
  • g.­478
  • g.­591
  • g.­598
  • g.­674
  • g.­675
  • g.­676
  • g.­678
  • g.­804
  • g.­836
  • g.­840
  • g.­841
  • g.­845
  • g.­848
  • g.­849
  • g.­856
  • g.­892
  • g.­896
  • g.­899
  • g.­948
  • g.­968
  • g.­983
  • g.­988
  • g.­989
  • g.­990
  • g.­991
  • g.­1004
  • g.­1006
  • g.­1049
  • g.­1050
  • g.­1051
  • g.­1058
  • g.­1075
  • g.­1077
  • g.­1078
  • g.­1080
  • g.­1086
  • g.­1095
  • g.­1201
  • g.­1210
  • g.­1211
  • g.­1220
  • g.­1232
  • g.­1277
  • g.­1285
  • g.­1286
  • g.­1310
  • g.­1330
  • g.­1331
  • g.­1333
  • g.­1334
  • g.­1335
  • g.­1336
  • g.­1339
  • g.­1343
  • g.­1344
  • g.­1390
  • g.­1400
  • g.­1401
  • g.­1402
  • g.­1403
  • g.­1404
  • g.­1405
  • g.­1406
  • g.­1409
  • g.­1410
  • g.­1413
  • g.­1415
  • g.­1417
  • g.­1418
  • g.­1419
  • g.­1422
  • g.­1425
  • g.­1426
  • g.­1427
  • g.­1428
  • g.­1429
  • g.­1430
  • g.­1431
  • g.­1432
  • g.­1433
  • g.­1434
  • g.­1435
  • g.­1436
  • g.­1437
  • g.­1438
  • g.­1439
  • g.­1440
  • g.­1441
  • g.­1442
  • g.­1443
  • g.­1444
  • g.­1445
  • g.­1446
  • g.­1447
  • g.­1448
  • g.­1449
  • g.­1450
  • g.­1451
  • g.­1452
  • g.­1453
  • g.­1454
  • g.­1455
  • g.­1456
  • g.­1457
  • g.­1458
  • g.­1459
  • g.­1460
  • g.­1461
  • g.­1462
  • g.­1463
  • g.­1464
  • g.­1465
  • g.­1466
  • g.­1467
  • g.­1468
  • g.­1469
  • g.­1470
  • g.­1471
  • g.­1472
  • g.­1473
  • g.­1474
  • g.­1475
  • g.­1476
  • g.­1477
  • g.­1478
  • g.­1479
  • g.­1480
  • g.­1481
  • g.­1482
  • g.­1483
  • g.­1484
  • g.­1485
  • g.­1487
  • g.­1519
  • g.­1532
  • g.­1533
  • g.­1534
  • g.­1588
  • g.­1614
  • g.­1621
  • g.­1627
  • g.­1633
  • g.­1634
  • g.­1653
  • g.­1655
  • g.­1660
  • g.­1678
  • g.­1683
  • g.­1685
  • g.­1687
  • g.­1688
  • g.­1726
  • g.­1742
  • g.­1748
  • g.­1820
  • g.­1821
  • g.­1824
  • g.­1825
  • g.­1826
  • g.­1827
  • g.­1836
  • g.­1837
  • g.­1845
  • g.­1846
  • g.­1847
  • g.­1850
  • g.­1854
  • g.­1855
  • g.­1856
  • g.­1858
  • g.­1859
  • g.­1860
  • g.­1862
  • g.­1864
  • g.­1867
  • g.­1874
g.­987

meditative stabilization gateway

Wylie:
  • ting nge ’dzin gyi sgo
Tibetan:
  • ཏིང་ངེ་འཛིན་གྱི་སྒོ།
Sanskrit:
  • samādhimukha

Located in 24 passages in the translation:

  • 3.­48
  • 3.­57-58
  • 6.­33
  • 7.­8
  • 8.­34
  • 9.­24
  • 15.­80
  • 19.­6
  • 20.­94
  • 21.­25
  • 28.­11
  • 30.­23
  • 54.­13-14
  • 54.­17-18
  • 54.­20
  • 73.­38
  • 78.­55
  • 85.­17
  • 85.­64
  • 86.­44
  • 87.­1
g.­998

mental factor

Wylie:
  • sems las byung ba
Tibetan:
  • སེམས་ལས་བྱུང་བ།
Sanskrit:
  • cetasika

Located in 5 passages in the translation:

  • 15.­63
  • 17.­103
  • 51.­53
  • 56.­1-2
g.­1000

mentally construct

Wylie:
  • rtog
  • rtog par byed
  • rnam par rtog
  • rnam par rtog par byed
Tibetan:
  • རྟོག
  • རྟོག་པར་བྱེད།
  • རྣམ་པར་རྟོག
  • རྣམ་པར་རྟོག་པར་བྱེད།
Sanskrit:
  • kḷp

Located in 13 passages in the translation:

  • i.­38
  • i.­48
  • 6.­29
  • 9.­30-31
  • 9.­44
  • 9.­53
  • 39.­52
  • 84.­98
  • 86.­8
  • 86.­12-13
  • n.­128
g.­1003

merit

Wylie:
  • bsod nams
Tibetan:
  • བསོད་ནམས།
Sanskrit:
  • puṇya

Definition from the 84000 Glossary of Terms:

In Buddhism more generally, merit refers to the wholesome karmic potential accumulated by someone as a result of positive and altruistic thoughts, words, and actions, which will ripen in the current or future lifetimes as the experience of happiness and well-being. According to the Mahāyāna, it is important to dedicate the merit of one’s wholesome actions to the awakening of oneself and to the ultimate and temporary benefit of all sentient beings. Doing so ensures that others also experience the results of the positive actions generated and that the merit is not wasted by ripening in temporary happiness for oneself alone.

Located in 156 passages in the translation:

  • i.­91
  • i.­96-98
  • i.­130
  • i.­140-141
  • i.­144
  • i.­153
  • i.­156
  • i.­159
  • i.­188
  • 17.­50
  • 21.­74
  • 21.­76-77
  • 22.­51
  • 25.­18
  • 27.­7
  • 27.­11
  • 27.­22-35
  • 27.­37-38
  • 28.­1-2
  • 30.­40
  • 31.­53-57
  • 32.­1-4
  • 32.­6
  • 32.­8-16
  • 32.­18-22
  • 32.­43
  • 32.­51-68
  • 32.­72
  • 33.­12
  • 33.­41-47
  • 33.­50
  • 33.­57-58
  • 33.­61
  • 36.­68
  • 37.­63-64
  • 51.­18-33
  • 55.­45-47
  • 55.­49
  • 57.­17-18
  • 58.­4
  • 58.­7-8
  • 60.­25
  • 63.­95-96
  • 63.­162
  • 64.­14-15
  • 64.­17-19
  • 76.­21
  • 77.­39
  • 84.­46
  • 84.­60
  • 84.­67-69
  • 84.­75
  • 84.­151-153
  • 84.­155
  • 84.­205
  • 84.­227
  • 84.­272
  • 85.­30
  • n.­72
  • n.­370
  • n.­436
  • n.­980
  • g.­163
  • g.­1311
  • g.­1719
  • g.­1893
g.­1005

Merukūṭa

Wylie:
  • lhun po’i rtse mo
Tibetan:
  • ལྷུན་པོའི་རྩེ་མོ།
Sanskrit:
  • merukūṭa

A bodhisattva great being present in the audience of this sūtra.

Located in 1 passage in the translation:

  • 1.­2
g.­1011

mindful

Wylie:
  • dran pa
Tibetan:
  • དྲན་པ།
Sanskrit:
  • smṛta
  • smṛtiman

Definition from the 84000 Glossary of Terms:

This is the faculty that enables the mind to maintain its attention on a referent object, counteracting the arising of forgetfulness, which is a great obstacle to meditative stability. The root smṛ may mean “to recollect” but also simply “to think of.” Broadly speaking, smṛti, commonly translated as “mindfulness,” means to bring something to mind, not necessarily something experienced in a distant past but also something that is experienced in the present, such as the position of one’s body or the breath.

Together with alertness (samprajāna, shes bzhin), it is one of the two indispensable factors for the development of calm abiding (śamatha, zhi gnas).

Located in 36 passages in the translation:

  • 1.­4
  • 3.­66
  • 3.­116
  • 16.­2-4
  • 16.­6-7
  • 16.­9-19
  • 41.­4-5
  • 49.­20
  • 50.­10
  • 70.­27-31
  • 70.­34-35
  • 70.­37
  • 73.­39
  • 73.­83
  • 84.­145
  • n.­291
  • n.­700
g.­1012

mindfulness

Wylie:
  • dran pa
Tibetan:
  • དྲན་པ།
Sanskrit:
  • smṛti

Definition from the 84000 Glossary of Terms:

This is the faculty that enables the mind to maintain its attention on a referent object, counteracting the arising of forgetfulness, which is a great obstacle to meditative stability. The root smṛ may mean “to recollect” but also simply “to think of.” Broadly speaking, smṛti, commonly translated as “mindfulness,” means to bring something to mind, not necessarily something experienced in a distant past but also something that is experienced in the present, such as the position of one’s body or the breath.

Together with alertness (samprajāna, shes bzhin), it is one of the two indispensable factors for the development of calm abiding (śamatha, zhi gnas).

Located in 49 passages in the translation:

  • i.­51
  • i.­60
  • i.­160
  • 1.­3
  • 2.­4
  • 11.­40
  • 16.­22-25
  • 16.­44-46
  • 16.­51
  • 16.­97
  • 16.­99
  • 16.­104
  • 20.­7
  • 26.­36
  • 49.­20
  • 50.­13
  • 50.­30
  • 55.­5
  • 63.­91
  • 64.­23
  • 70.­34-38
  • 70.­40-42
  • 73.­42-45
  • 73.­87-88
  • 74.­23-24
  • 84.­219
  • n.­291
  • n.­700
  • g.­474
  • g.­591
  • g.­598
  • g.­1095
  • g.­1519
g.­1030

miraculous power

Wylie:
  • rdzu ’phrul
Tibetan:
  • རྫུ་འཕྲུལ།
Sanskrit:
  • ṛddhi

Definition from the 84000 Glossary of Terms:

The supernatural powers of a śrāvaka correspond to the first abhijñā: “Being one he becomes many, being many he becomes one; he becomes visible, invisible; goes through walls, ramparts and mountains without being impeded, just as through air; he immerses himself in the earth and emerges from it as if in water; he goes on water without breaking through it, as if on [solid] earth; he travels through the air crosslegged like a winged bird; he takes in his hands and touches the moon and the sun, those two wonderful, mighty beings, and with his body he extends his power as far as the Brahma world” (Śūraṃgamasamādhisūtra, trans. Lamotte 2003).

The great supernatural powers (maharddhi) of bodhisattvas are “causing trembling, blazing, illuminating, rendering invisible, transforming, coming and going across obstacles, reducing or enlarging worlds, inserting any matter into one’s own body, assuming the aspects of those one frequents, appearing and disappearing, submitting everyone to one’s will, dominating the supernormal power of others, giving intellectual clarity to those who lack it, giving mindfulness, bestowing happiness, and finally, emitting beneficial rays” (Śūraṃgamasamādhisūtra, trans. Lamotte 2003).

Located in 22 passages in the translation:

  • i.­14
  • i.­31-32
  • 1.­8
  • 3.­45
  • 3.­127
  • 16.­21
  • 60.­28-29
  • 63.­152-153
  • 71.­30-31
  • 71.­40
  • 72.­4
  • 72.­19
  • 73.­41
  • 73.­63
  • 84.­174
  • 84.­230
  • 85.­60
  • g.­982
g.­1031

mirage

Wylie:
  • smig rgyu
Tibetan:
  • སྨིག་རྒྱུ།
Sanskrit:
  • marīcikā

Located in 32 passages in the translation:

  • 1.­2
  • 6.­21
  • 8.­8
  • 8.­11
  • 10.­22-23
  • 14.­38
  • 14.­44
  • 18.­4
  • 18.­23
  • 20.­91
  • 37.­29
  • 37.­33
  • 38.­20
  • 55.­1
  • 62.­36
  • 63.­17
  • 72.­2
  • 72.­6
  • 72.­11
  • 72.­30-32
  • 73.­1
  • 73.­3
  • 74.­14
  • 80.­25
  • 81.­4-5
  • 85.­6
  • 86.­6-7
g.­1032

miserliness

Wylie:
  • ser sna
Tibetan:
  • སེར་སྣ།
Sanskrit:
  • matsara
  • mātsarya

Located in 12 passages in the translation:

  • 3.­142
  • 8.­54
  • 26.­13
  • 26.­37
  • 38.­82
  • 50.­28
  • 57.­14
  • 67.­1
  • 73.­19
  • 83.­1
  • n.­750
  • n.­906
g.­1034

monk

Wylie:
  • dge slong
Tibetan:
  • དགེ་སློང་།
Sanskrit:
  • bhikṣu

Definition from the 84000 Glossary of Terms:

The term bhikṣu, often translated as “monk,” refers to the highest among the eight types of prātimokṣa vows that make one part of the Buddhist assembly. The Sanskrit term literally means “beggar” or “mendicant,” referring to the fact that Buddhist monks and nuns‍—like other ascetics of the time‍—subsisted on alms (bhikṣā) begged from the laity.

In the Tibetan tradition, which follows the Mūlasarvāstivāda Vinaya, a monk follows 253 rules as part of his moral discipline. A nun (bhikṣuṇī; dge slong ma) follows 364 rules. A novice monk (śrāmaṇera; dge tshul) or nun (śrāmaṇerikā; dge tshul ma) follows thirty-six rules of moral discipline (although in other vinaya traditions novices typically follow only ten).

Located in 83 passages in the translation:

  • i.­26
  • i.­30
  • i.­36
  • i.­49
  • i.­109
  • i.­124
  • i.­138
  • i.­148
  • i.­188
  • 1.­2
  • 1.­10
  • 1.­15-16
  • 3.­5-6
  • 3.­123
  • 3.­145
  • 3.­147
  • 4.­1
  • 10.­68
  • 17.­6
  • 17.­49
  • 22.­62
  • 24.­1
  • 25.­7
  • 30.­38
  • 37.­22
  • 37.­36
  • 39.­5
  • 39.­74-76
  • 41.­36-41
  • 43.­45
  • 48.­29
  • 49.­31
  • 52.­51
  • 53.­7
  • 55.­2-3
  • 55.­13
  • 55.­15
  • 55.­17
  • 55.­25-26
  • 56.­4-5
  • 56.­7
  • 59.­12
  • 60.­4-5
  • 60.­8-9
  • 60.­11
  • 60.­28-31
  • 75.­22
  • 84.­106
  • 84.­175
  • 85.­5-7
  • 85.­51
  • 85.­64
  • 86.­42
  • 87.­1
  • n.­627
  • n.­629
  • n.­642
  • n.­1008
  • g.­145
  • g.­651
  • g.­942
  • g.­1208
  • g.­1328
  • g.­1839
g.­1035

month

Wylie:
  • zla ba
Tibetan:
  • ཟླ་བ།
Sanskrit:
  • māsa

Located in 5 passages in the translation:

  • 3.­130
  • 39.­58
  • 52.­42
  • 73.­92
  • 86.­6
g.­1037

morality

Wylie:
  • tshul khrims
Tibetan:
  • ཚུལ་ཁྲིམས།
Sanskrit:
  • śīla

Definition from the 84000 Glossary of Terms:

Morally virtuous or disciplined conduct and the abandonment of morally undisciplined conduct of body, speech, and mind. In a general sense, moral discipline is the cause for rebirth in higher, more favorable states, but it is also foundational to Buddhist practice as one of the three trainings (triśikṣā) and one of the six perfections of a bodhisattva. Often rendered as “ethics,” “discipline,” and “morality.”

Located in 173 passages in the translation:

  • i.­54
  • i.­87
  • i.­90
  • i.­134
  • i.­165-166
  • 2.­6-7
  • 2.­41
  • 3.­141-142
  • 4.­3
  • 4.­5
  • 7.­17
  • 8.­11
  • 11.­28
  • 11.­36
  • 13.­4
  • 13.­18
  • 17.­3
  • 17.­8
  • 17.­25
  • 17.­80
  • 21.­72
  • 21.­77
  • 26.­35-36
  • 26.­42
  • 26.­47
  • 27.­15
  • 27.­18
  • 30.­3-6
  • 31.­49-50
  • 32.­23
  • 32.­25
  • 33.­1-2
  • 33.­19
  • 33.­21
  • 33.­31
  • 33.­35
  • 33.­57
  • 33.­60-62
  • 34.­5
  • 34.­7-8
  • 34.­10
  • 34.­26
  • 35.­4
  • 35.­7
  • 36.­2
  • 36.­4
  • 36.­39
  • 36.­67-68
  • 36.­70-71
  • 37.­67
  • 37.­73
  • 37.­79
  • 38.­83
  • 39.­3
  • 39.­6
  • 39.­48
  • 39.­52
  • 40.­43
  • 41.­44
  • 45.­11
  • 45.­13
  • 46.­3
  • 47.­30
  • 48.­5
  • 48.­8
  • 48.­31
  • 48.­38-40
  • 48.­42-43
  • 51.­22-23
  • 52.­11
  • 55.­49
  • 60.­24
  • 61.­16
  • 62.­24
  • 63.­60-61
  • 63.­66
  • 63.­75
  • 63.­95
  • 63.­132
  • 63.­171
  • 67.­1-2
  • 69.­40
  • 69.­47
  • 69.­50
  • 70.­18-20
  • 70.­22-24
  • 70.­36
  • 70.­48
  • 71.­5-10
  • 71.­12
  • 71.­14
  • 71.­18
  • 71.­23
  • 71.­33
  • 71.­36
  • 71.­39
  • 72.­2
  • 72.­4
  • 72.­6
  • 73.­4
  • 73.­8
  • 73.­101
  • 74.­53-54
  • 75.­7
  • 75.­10
  • 75.­12
  • 75.­14
  • 76.­15
  • 76.­27
  • 76.­32
  • 76.­37
  • 76.­45
  • 76.­48
  • 76.­50
  • 77.­8
  • 77.­29
  • 77.­31
  • 78.­9
  • 78.­38
  • 78.­43
  • 78.­55
  • 81.­11
  • 83.­1
  • 84.­55
  • 84.­67
  • 84.­131
  • 84.­153
  • 84.­278
  • 84.­280
  • 84.­282-286
  • 85.­39
  • n.­111
  • n.­517
  • n.­626
  • g.­597
  • g.­1522
  • g.­1547
  • g.­1548
  • g.­1759
g.­1042

mosquito

Wylie:
  • sbrang bu mchu ring
Tibetan:
  • སྦྲང་བུ་མཆུ་རིང་།
Sanskrit:
  • daṃśa

Located in 1 passage in the translation:

  • 42.­1
g.­1044

motivator

Wylie:
  • slong ba po
Tibetan:
  • སློང་བ་པོ།
Sanskrit:
  • utthāpaka

Located in 7 passages in the translation:

  • 6.­5
  • 12.­3
  • 61.­8
  • 73.­100
  • 75.­21
  • 81.­12
  • n.­249
g.­1047

nāga

Wylie:
  • klu
Tibetan:
  • ཀླུ།
Sanskrit:
  • nāga

Definition from the 84000 Glossary of Terms:

A class of nonhuman beings who live in subterranean aquatic environments, where they guard wealth and sometimes also teachings. Nāgas are associated with serpents and have a snakelike appearance. In Buddhist art and in written accounts, they are regularly portrayed as half human and half snake, and they are also said to have the ability to change into human form. Some nāgas are Dharma protectors, but they can also bring retribution if they are disturbed. They may likewise fight one another, wage war, and destroy the lands of others by causing lightning, hail, and flooding.

Located in 19 passages in the translation:

  • 13.­70
  • 17.­11
  • 17.­116
  • 29.­8
  • 30.­26
  • 30.­38
  • 31.­7
  • 33.­17
  • 33.­31
  • 33.­33
  • 50.­42
  • 55.­2
  • 60.­28
  • 69.­27
  • 75.­8
  • 84.­3
  • 84.­64
  • n.­872
  • g.­1048
g.­1054

name and form

Wylie:
  • ming dang gzugs
Tibetan:
  • མིང་དང་གཟུགས།
Sanskrit:
  • nāmarūpa

Fourth of the twelve links of dependent origination.

Located in 26 passages in the translation:

  • 3.­22
  • 3.­27
  • 6.­46
  • 6.­69
  • 7.­1
  • 8.­6
  • 8.­13
  • 8.­17
  • 8.­34
  • 9.­44
  • 17.­8
  • 17.­72
  • 17.­92
  • 19.­16
  • 22.­7-8
  • 22.­20
  • 26.­10
  • 35.­42
  • 61.­6
  • 63.­97
  • 70.­5
  • 73.­108
  • 83.­1
  • n.­476
  • n.­1112
g.­1065

natural state

Wylie:
  • chos nyid
Tibetan:
  • ཆོས་ཉིད།
Sanskrit:
  • dharmatā

See “true nature of dharmas.”

Located in 12 passages in the translation:

  • 16.­10-18
  • 43.­37
  • g.­120
  • g.­1704
g.­1074

nine serial absorptions

Wylie:
  • mthar gyis gnas pa’i snyoms par ’jug pa dgu
Tibetan:
  • མཐར་གྱིས་གནས་པའི་སྙོམས་པར་འཇུག་པ་དགུ
Sanskrit:
  • navānupūrva­vihāra­samāpatti

Nine states of concentration that one may attain during a human life, namely the four concentrations corresponding to the form realm, the four formless absorptions, and the attainment of the state of cessation.

Located in 35 passages in the translation:

  • i.­60
  • 2.­4
  • 8.­19
  • 11.­42
  • 16.­71
  • 26.­32
  • 27.­15
  • 27.­38
  • 38.­80
  • 42.­30
  • 51.­47
  • 62.­53
  • 63.­155
  • 64.­24
  • 64.­27
  • 69.­3
  • 69.­16
  • 69.­32
  • 69.­44
  • 71.­36
  • 72.­3
  • 72.­20
  • 73.­4
  • 73.­25
  • 73.­38
  • 73.­51
  • 73.­100
  • 74.­54
  • 75.­19
  • 77.­2
  • 77.­10
  • 78.­55
  • 81.­4
  • g.­28
  • g.­635
g.­1076

Nirmāṇarati

Wylie:
  • ’phrul dga’
Tibetan:
  • འཕྲུལ་དགའ།
Sanskrit:
  • nirmāṇarati

Lit. “Those Who Enjoy Magically Produced Creations.” The fifth of the six heavens of the desire realm; also the name of the gods living there. Its inhabitants magically create the objects of their own enjoyment.

Located in 29 passages in the translation:

  • 1.­8
  • 1.­13
  • 2.­27
  • 2.­53
  • 2.­60
  • 3.­18
  • 3.­47
  • 3.­64
  • 3.­114
  • 3.­122
  • 4.­5
  • 11.­32
  • 22.­1-2
  • 25.­10
  • 25.­12
  • 28.­2
  • 30.­25
  • 31.­33
  • 32.­74
  • 37.­35
  • 37.­67
  • 52.­22
  • 71.­23
  • 72.­6
  • 73.­20
  • 74.­51
  • 74.­53
  • g.­1646
g.­1079

nirvāṇa

Wylie:
  • mya ngan las ’das pa
Tibetan:
  • མྱ་ངན་ལས་འདས་པ།
Sanskrit:
  • nirvṛti

Definition from the 84000 Glossary of Terms:

In Sanskrit, the term nirvāṇa literally means “extinguishment” and the Tibetan mya ngan las ’das pa literally means “gone beyond sorrow.” As a general term, it refers to the cessation of all suffering, afflicted mental states (kleśa), and causal processes (karman) that lead to rebirth and suffering in cyclic existence, as well as to the state in which all such rebirth and suffering has permanently ceased.

More specifically, three main types of nirvāṇa are identified. (1) The first type of nirvāṇa, called nirvāṇa with remainder (sopadhiśeṣanirvāṇa), is the state in which arhats or buddhas have attained awakening but are still dependent on the conditioned aggregates until their lifespan is exhausted. (2) At the end of life, given that there are no more causes for rebirth, these aggregates cease and no new aggregates arise. What occurs then is called nirvāṇa without remainder ( anupadhiśeṣanirvāṇa), which refers to the unconditioned element (dhātu) of nirvāṇa in which there is no remainder of the aggregates. (3) The Mahāyāna teachings distinguish the final nirvāṇa of buddhas from that of arhats, the nirvāṇa of arhats not being considered ultimate. The buddhas attain what is called nonabiding nirvāṇa (apratiṣṭhitanirvāṇa), which transcends the extremes of saṃsāra and nirvāṇa, i.e., existence and peace. This is the nirvāṇa that is the goal of the Mahāyāna path.

Located in 126 passages in the translation:

  • i.­42
  • i.­45
  • i.­47
  • i.­49
  • i.­54
  • i.­66
  • i.­72
  • i.­77
  • i.­101
  • i.­115
  • i.­120
  • i.­124
  • i.­128
  • i.­130
  • i.­137-138
  • i.­147-148
  • i.­158
  • i.­173
  • i.­180
  • i.­185-187
  • 3.­73
  • 4.­5
  • 6.­24-28
  • 8.­9
  • 8.­38
  • 11.­56
  • 13.­5
  • 14.­52
  • 15.­17
  • 17.­21
  • 19.­99
  • 20.­6
  • 20.­82
  • 22.­47
  • 22.­49
  • 23.­10-11
  • 26.­10
  • 27.­7
  • 27.­10
  • 27.­21
  • 27.­23
  • 27.­25
  • 27.­27
  • 27.­29
  • 27.­31
  • 27.­33
  • 27.­35
  • 27.­37
  • 33.­22
  • 33.­24
  • 33.­60
  • 34.­15
  • 37.­81
  • 46.­7-8
  • 46.­17
  • 51.­5-6
  • 51.­10
  • 51.­43
  • 51.­52
  • 58.­2
  • 63.­97
  • 63.­161
  • 63.­197
  • 73.­20
  • 73.­118
  • 82.­12-14
  • 83.­1
  • 83.­28
  • 83.­53-61
  • 83.­64
  • 83.­69
  • 84.­8
  • 84.­22-23
  • 84.­34
  • 84.­44
  • 84.­54
  • 84.­68
  • 84.­97
  • 84.­112
  • 84.­162
  • 84.­170
  • 84.­172
  • 84.­178
  • 84.­180
  • 84.­183
  • n.­380
  • n.­446
  • n.­527
  • n.­580
  • n.­584
  • n.­623
  • n.­820-821
  • n.­837
  • n.­864
  • n.­888
  • n.­891
  • n.­999
  • n.­1001
  • n.­1076
  • g.­284
  • g.­926
  • g.­1586
  • g.­1615
g.­1082

Nityaprayukta

Wylie:
  • brtson pa mi gtong
Tibetan:
  • བརྩོན་པ་མི་གཏོང་།
Sanskrit:
  • nityaprayukta

A bodhisattva great being present in the audience of this sūtra.

Located in 1 passage in the translation:

  • 1.­2
g.­1083

Nityodyukta

Wylie:
  • rtag tu brtson
Tibetan:
  • རྟག་ཏུ་བརྩོན།
Sanskrit:
  • nityodyukta

A bodhisattva great being present in the audience of this sūtra.

Located in 1 passage in the translation:

  • 1.­2
g.­1084

Nityotkṣipta­hasta

Wylie:
  • rtag tu phyag brkyang
Tibetan:
  • རྟག་ཏུ་ཕྱག་བརྐྱང་།
Sanskrit:
  • nityotkṣipta­hasta

A bodhisattva great being present in the audience of this sūtra.

Located in 1 passage in the translation:

  • 1.­2
g.­1088

no intrinsic nature

Wylie:
  • ngo bo nyid med pa
  • rang bzhin med pa
Tibetan:
  • ངོ་བོ་ཉིད་མེད་པ།
  • རང་བཞིན་མེད་པ།
Sanskrit:
  • niḥsvabhāvatva
  • asvabhāva

Located in 63 passages in the translation:

  • i.­140
  • i.­160
  • 3.­2
  • 15.­28
  • 17.­76
  • 20.­9
  • 20.­13-14
  • 20.­17
  • 20.­20
  • 20.­22-24
  • 20.­26-27
  • 20.­29-30
  • 20.­75
  • 20.­80
  • 25.­7
  • 31.­46
  • 33.­37
  • 34.­39
  • 40.­46
  • 42.­8
  • 42.­19
  • 43.­39
  • 63.­28
  • 63.­53
  • 63.­89
  • 64.­25-26
  • 69.­20
  • 70.­18-19
  • 70.­21-22
  • 70.­24
  • 70.­27-31
  • 70.­34-35
  • 70.­37-39
  • 72.­2
  • 73.­104
  • 76.­4-5
  • 76.­7
  • 76.­20
  • 77.­9
  • 77.­11
  • n.­92
  • n.­165
  • n.­353
  • n.­653
  • n.­700
  • n.­821-822
g.­1092

noble

Wylie:
  • ’phags pa
Tibetan:
  • འཕགས་པ།
Sanskrit:
  • ārya

A term of exaltation. See also “noble being.”

Located in 41 passages in the translation:

  • i.­162
  • 23.­12-13
  • 23.­21
  • 24.­45
  • 32.­74
  • 63.­218-219
  • 69.­32
  • 69.­34-35
  • 70.­34
  • 71.­23
  • 71.­28
  • 71.­32
  • 72.­4
  • 73.­29-32
  • 73.­110
  • 76.­38
  • 76.­47-48
  • 78.­16
  • 78.­21
  • 78.­23
  • 78.­25-26
  • 80.­2
  • 84.­4
  • 84.­281
  • 85.­30
  • 85.­37
  • 85.­47
  • 85.­57-58
  • 85.­64
  • c.­1
  • g.­1095
  • g.­1417
g.­1093

noble being

Wylie:
  • ’phags pa
Tibetan:
  • འཕགས་པ།
Sanskrit:
  • ārya

Definition from the 84000 Glossary of Terms:

The Sanskrit ārya has the general meaning of a noble person, one of a higher class or caste. In Buddhist literature, depending on the context, it often means specifically one who has gained the realization of the path and is superior for that reason. In particular, it applies to stream enterers, once-returners, non-returners, and worthy ones (arhats) and is also used as an epithet of bodhisattvas. In the five-path system, it refers to someone who has achieved at least the path of seeing (darśanamārga).

Located in 17 passages in the translation:

  • i.­63
  • 3.­131
  • 11.­42
  • 16.­57
  • 16.­74
  • 64.­8
  • 70.­15
  • 73.­73
  • 73.­104
  • 74.­43
  • 78.­17
  • 81.­19-20
  • 81.­22
  • g.­1092
  • g.­1180
  • g.­1522
g.­1097

non-returner

Wylie:
  • phyir mi ’ong ba
Tibetan:
  • ཕྱིར་མི་འོང་བ།
Sanskrit:
  • anāgāmin

One who has achieved the third of the four levels of attainment on the śrāvaka path and who will no longer be reborn in the desire realm.

Located in 156 passages in the translation:

  • 2.­26-27
  • 2.­49-50
  • 3.­7
  • 3.­18
  • 3.­28
  • 3.­76
  • 3.­107
  • 3.­117
  • 4.­5
  • 8.­11
  • 9.­38
  • 11.­54
  • 14.­31
  • 18.­11
  • 18.­37-38
  • 19.­29
  • 19.­31
  • 19.­56
  • 19.­78
  • 20.­53
  • 21.­25-28
  • 21.­34
  • 22.­31
  • 22.­36-37
  • 22.­47
  • 22.­53
  • 22.­73
  • 22.­75
  • 23.­9
  • 23.­17
  • 24.­12
  • 24.­14
  • 24.­19
  • 24.­24
  • 24.­31
  • 24.­63-64
  • 25.­14
  • 26.­2
  • 26.­6
  • 27.­6
  • 27.­11
  • 27.­16
  • 28.­2
  • 28.­4
  • 28.­10
  • 30.­11
  • 31.­40
  • 32.­7
  • 32.­56
  • 32.­59
  • 33.­43
  • 34.­2
  • 34.­26
  • 36.­42-43
  • 37.­14
  • 37.­19
  • 37.­22
  • 37.­66-67
  • 37.­73
  • 37.­79
  • 39.­5
  • 39.­42
  • 39.­54
  • 40.­30
  • 41.­25
  • 41.­41
  • 41.­45
  • 42.­2
  • 42.­30
  • 44.­3
  • 44.­9-12
  • 46.­4
  • 46.­19
  • 46.­44
  • 47.­18
  • 48.­6-7
  • 48.­94
  • 50.­2
  • 51.­20
  • 56.­5
  • 56.­11
  • 58.­32
  • 63.­97
  • 63.­197
  • 64.­3
  • 69.­2
  • 69.­16
  • 69.­23
  • 69.­25
  • 69.­40
  • 69.­44
  • 70.­15
  • 70.­39
  • 71.­23
  • 71.­32
  • 71.­39
  • 72.­5-6
  • 72.­16
  • 72.­26
  • 72.­35
  • 73.­1
  • 73.­4
  • 73.­10
  • 73.­25
  • 73.­100
  • 73.­107
  • 73.­109-110
  • 73.­113-114
  • 74.­16
  • 74.­27
  • 74.­53
  • 75.­13-14
  • 75.­19
  • 75.­22-23
  • 75.­44
  • 76.­7
  • 76.­38
  • 76.­45-46
  • 76.­48
  • 77.­7-8
  • 77.­10
  • 78.­8
  • 79.­4
  • 79.­8
  • 80.­1
  • 80.­3
  • 81.­20
  • 81.­22-23
  • 81.­31-32
  • 82.­8
  • 82.­10
  • n.­363
  • g.­152
g.­1099

nonapprehender

Wylie:
  • dmigs su med par byed
Tibetan:
  • དམིགས་སུ་མེད་པར་བྱེད།
Sanskrit:
  • —

Located in 2 passages in the translation:

  • 37.­2
  • n.­924
g.­1102

nonduality

Wylie:
  • gnyis su med pa
Tibetan:
  • གཉིས་སུ་མེད་པ།
Sanskrit:
  • advaya

Located in 16 passages in the translation:

  • 15.­117
  • 18.­1
  • 30.­7-8
  • 35.­2
  • 36.­48-49
  • 58.­5
  • 63.­134
  • 63.­136
  • 69.­49
  • 71.­23
  • 75.­11
  • 81.­17
  • 83.­63
  • n.­863
g.­1104

nonexistent thing

Wylie:
  • dngos po med pa
  • dngos po ma mchis pa
Tibetan:
  • དངོས་པོ་མེད་པ།
  • དངོས་པོ་མ་མཆིས་པ།
Sanskrit:
  • abhāva

Located in 73 passages in the translation:

  • i.­160
  • i.­180-181
  • 10.­19
  • 10.­21
  • 15.­27
  • 15.­30
  • 15.­32
  • 20.­12
  • 20.­79
  • 33.­8
  • 33.­37
  • 38.­1
  • 62.­10
  • 63.­89
  • 64.­23-26
  • 64.­29-30
  • 64.­32-35
  • 69.­7-10
  • 69.­12
  • 69.­14
  • 69.­48-49
  • 70.­2
  • 70.­4-8
  • 70.­12
  • 70.­27-31
  • 70.­34-36
  • 70.­38-39
  • 72.­24
  • 72.­29
  • 73.­1
  • 73.­3
  • 73.­88
  • 74.­4
  • 74.­22
  • 79.­24
  • 80.­3-4
  • 80.­6
  • 81.­4
  • 82.­16
  • 83.­63
  • n.­196
  • n.­257
  • n.­356
  • n.­653
  • n.­678
  • n.­684
  • n.­687
  • n.­700
  • n.­844
g.­1108

nonsense

Wylie:
  • don dang mi ldan pa
Tibetan:
  • དོན་དང་མི་ལྡན་པ།
Sanskrit:
  • anarthopa­saṃhita

Located in 1 passage in the translation:

  • 49.­2
g.­1109

nose consciousness constituent

Wylie:
  • sna’i rnam par shes pa’i khams
Tibetan:
  • སྣའི་རྣམ་པར་ཤེས་པའི་ཁམས།
Sanskrit:
  • ghrāṇavijñānadhātu

One of the eighteen constituents.

Located in 10 passages in the translation:

  • 3.­22
  • 3.­26
  • 3.­52
  • 3.­107
  • 6.­14
  • 6.­27-28
  • 74.­41
  • 83.­1
  • g.­470
g.­1113

not an agent

Wylie:
  • bgyid pa ma lags
Tibetan:
  • བགྱིད་པ་མ་ལགས།
Sanskrit:
  • akārakṛ

Located in 2 passages in the translation:

  • 37.­1
  • n.­924
g.­1114

not apprehending

Wylie:
  • mi dmigs pa
Tibetan:
  • མི་དམིགས་པ།
Sanskrit:
  • anupalambha

See “apprehend.”

Located in 40 passages in the translation:

  • i.­105
  • i.­180
  • 2.­30
  • 3.­105
  • 3.­139
  • 8.­1
  • 8.­5
  • 9.­58-59
  • 15.­26
  • 17.­2
  • 18.­38
  • 18.­40
  • 22.­11
  • 23.­23
  • 27.­3
  • 31.­50
  • 32.­25
  • 33.­5
  • 35.­2
  • 47.­8
  • 48.­31
  • 55.­77
  • 57.­14
  • 63.­133
  • 63.­137-139
  • 72.­27-29
  • 73.­103
  • 79.­20
  • 84.­11
  • 84.­203
  • n.­66
  • n.­192
  • n.­231
  • n.­661-662
g.­1132

not necessarily destined

Wylie:
  • ma nges pa
Tibetan:
  • མ་ངེས་པ།
Sanskrit:
  • aniyata

Located in 6 passages in the translation:

  • 52.­28
  • 63.­149-150
  • 78.­1
  • 78.­4
  • n.­695
g.­1135

not separated

Wylie:
  • dang ma bral
Tibetan:
  • དང་མ་བྲལ།
Sanskrit:
  • avirahita

Located in 23 passages in the translation:

  • 3.­48
  • 8.­43-44
  • 19.­58
  • 21.­91
  • 25.­18
  • 26.­38
  • 33.­11
  • 39.­72
  • 47.­21
  • 48.­34
  • 48.­40-41
  • 49.­32
  • 55.­54
  • 57.­20
  • 63.­8
  • 63.­10-11
  • 63.­52
  • 63.­97
  • 72.­17
  • 87.­1
g.­1136

not something about which you can speculate

Wylie:
  • brtag par mi nus pa
Tibetan:
  • བརྟག་པར་མི་ནུས་པ།
Sanskrit:
  • atarkya

Located in 4 passages in the translation:

  • 44.­8
  • 48.­1
  • 48.­3
  • 56.­1
g.­1144

not worthwhile

Wylie:
  • snying po med pa
Tibetan:
  • སྙིང་པོ་མེད་པ།
Sanskrit:
  • asāra

Located in 1 passage in the translation:

  • 59.­2
g.­1149

objective support

Wylie:
  • dmigs pa
Tibetan:
  • དམིགས་པ།
Sanskrit:
  • ālambana
  • ārambana

Definition from the 84000 Glossary of Terms:

dmigs (pa) translates a number of Sanskrit terms, including ālambana, upalabdhi, and ālambate. These terms commonly refer to the apprehending of a subject, an object, and the relationships that exist between them. The term may also be translated as “referentiality,” meaning a system based on the existence of referent objects, referent subjects, and the referential relationships that exist between them. As part of their doctrine of “threefold nonapprehending/nonreferentiality” (’khor gsum mi dmigs pa), Mahāyāna Buddhists famously assert that all three categories of apprehending lack substantiality.

Located in 42 passages in the translation:

  • i.­97
  • i.­132
  • i.­160
  • 15.­96
  • 24.­73-74
  • 24.­76-77
  • 24.­79-81
  • 24.­85
  • 33.­2-5
  • 33.­7
  • 43.­21
  • 52.­7-10
  • 54.­4
  • 54.­8
  • 58.­21
  • 63.­61
  • 63.­97
  • 64.­22-23
  • 64.­30
  • 73.­64
  • 73.­79
  • 73.­88
  • 79.­21
  • 83.­61
  • 84.­39
  • n.­169
  • n.­571-572
  • n.­625
  • n.­1080
  • g.­255
g.­1150

obscuration

Wylie:
  • sgrib pa
Tibetan:
  • སྒྲིབ་པ།
Sanskrit:
  • āvaraṇa

Definition from the 84000 Glossary of Terms:

The obscurations to liberation and omniscience. They are generally categorized as two types: affective obscurations (kleśāvaraṇa), the arising of afflictive emotions; and cognitive obscurations (jñeyāvaraṇa), those caused by misapprehension and incorrect understanding about the nature of reality.

The term is used also as a reference to a set five hindrances on the path: longing for sense pleasures (Skt. kāmacchanda), malice (Skt. vyāpāda), sloth and torpor (Skt. styānamiddha), excitement and remorse (Skt. auddhatyakaukṛtya), and doubt (Skt. vicikitsā).

Located in 18 passages in the translation:

  • 1.­2
  • 3.­124
  • 7.­22
  • 8.­6
  • 26.­10
  • 41.­23
  • 48.­99
  • 73.­38
  • 73.­85
  • 73.­100
  • 79.­3
  • n.­673
  • n.­821
  • n.­891
  • g.­78
  • g.­926
  • g.­1151
  • g.­1743
g.­1151

obscure

Wylie:
  • bsgrib
Tibetan:
  • བསྒྲིབ།
Sanskrit:
  • āvṛ

See “obscuration.”

Located in 2 passages in the translation:

  • 67.­1
  • 68.­2
g.­1153

offering

Wylie:
  • mchod pa
Tibetan:
  • མཆོད་པ།
Sanskrit:
  • pūjā

Located in 8 passages in the translation:

  • 3.­19-20
  • 3.­95
  • 27.­11
  • 30.­26
  • 35.­6
  • 63.­163
  • g.­412
g.­1155

old age and death

Wylie:
  • rga shi
Tibetan:
  • རྒ་ཤི།
Sanskrit:
  • jarāmaraṇa

The twelfth link of dependent origination.

Located in 24 passages in the translation:

  • i.­45
  • 3.­22
  • 3.­27
  • 6.­46
  • 6.­49-50
  • 6.­52
  • 6.­55
  • 6.­69
  • 7.­1
  • 8.­6
  • 8.­13
  • 8.­17
  • 8.­34
  • 10.­55
  • 19.­16
  • 22.­7-8
  • 22.­20
  • 26.­10
  • 35.­42-43
  • 70.­5
  • 83.­1
g.­1156

omniscience

Wylie:
  • thams cad mkhyen pa
Tibetan:
  • ཐམས་ཅད་མཁྱེན་པ།
Sanskrit:
  • sarvajña

See “three types of omniscience.”

Located in 4 passages in the translation:

  • n.­29
  • n.­891
  • g.­1595
  • g.­1729
g.­1157

once-returner

Wylie:
  • lan cig phyir ’ong ba
Tibetan:
  • ལན་ཅིག་ཕྱིར་འོང་བ།
Sanskrit:
  • sakṛdāgāmin

One who has achieved the second of the four levels of attainment on the śrāvaka path and who will have only one more rebirth before attaining liberation.

Located in 154 passages in the translation:

  • 2.­26-27
  • 2.­49-50
  • 3.­7
  • 3.­18
  • 3.­28
  • 3.­76
  • 3.­107
  • 3.­117
  • 4.­5
  • 8.­11
  • 9.­38
  • 11.­54
  • 14.­31
  • 18.­11
  • 18.­37-38
  • 19.­29
  • 19.­31
  • 19.­56
  • 19.­78
  • 20.­53
  • 21.­25-28
  • 21.­34
  • 22.­31-32
  • 22.­36-37
  • 22.­47
  • 22.­53
  • 22.­73
  • 22.­75
  • 23.­9
  • 23.­17
  • 24.­12
  • 24.­14
  • 24.­19
  • 24.­24
  • 24.­31
  • 24.­63-64
  • 25.­14
  • 26.­2
  • 26.­6
  • 27.­6
  • 27.­11
  • 27.­16
  • 28.­2
  • 28.­4
  • 28.­10
  • 30.­11
  • 31.­40
  • 32.­7
  • 32.­56
  • 32.­59
  • 33.­43
  • 34.­2
  • 36.­42-43
  • 37.­14
  • 37.­19
  • 37.­22
  • 37.­66-67
  • 37.­73
  • 37.­79
  • 39.­5
  • 39.­42
  • 39.­54
  • 40.­30
  • 41.­25
  • 41.­41
  • 41.­45
  • 42.­2
  • 42.­30
  • 44.­3
  • 44.­9-12
  • 46.­4
  • 46.­19
  • 46.­44
  • 47.­18
  • 48.­6-7
  • 48.­94
  • 50.­2
  • 51.­20
  • 56.­5
  • 56.­11
  • 58.­32
  • 63.­97
  • 63.­197
  • 64.­3
  • 69.­2
  • 69.­16
  • 69.­23
  • 69.­25
  • 69.­40
  • 69.­44
  • 70.­15
  • 71.­23
  • 71.­32
  • 71.­39
  • 72.­5-6
  • 72.­16
  • 72.­26
  • 72.­35
  • 73.­1
  • 73.­4
  • 73.­10
  • 73.­25
  • 73.­100
  • 73.­107
  • 73.­109-110
  • 73.­113-114
  • 74.­16
  • 74.­27
  • 74.­53
  • 75.­13-14
  • 75.­19
  • 75.­22-23
  • 75.­44
  • 76.­7
  • 76.­38
  • 76.­45-46
  • 76.­48
  • 77.­7-8
  • 77.­10
  • 78.­8
  • 79.­4
  • 79.­8
  • 80.­1
  • 80.­3
  • 81.­20
  • 81.­22-23
  • 81.­31-32
  • 82.­8
  • 82.­10
  • n.­363
g.­1158

one born of Manu

Wylie:
  • shed las skyes
Tibetan:
  • ཤེད་ལས་སྐྱེས།
Sanskrit:
  • manuja

Definition from the 84000 Glossary of Terms:

Manu being the archetypal human, the progenitor of humankind, in the Mahā­bhārata, the Purāṇas, and other Indian texts, “child of Manu” (mānava) or “born of Manu” (manuja) is a synonym of “human being” or humanity in general.

Located in 15 passages in the translation:

  • 6.­5
  • 6.­69
  • 8.­6
  • 12.­3
  • 19.­70
  • 20.­61
  • 21.­25
  • 46.­34
  • 47.­10
  • 61.­8
  • 69.­44
  • 73.­100
  • 75.­21
  • 81.­12
  • n.­249
g.­1160

one who does

Wylie:
  • byed pa po
Tibetan:
  • བྱེད་པ་པོ།
Sanskrit:
  • kāraka

Located in 20 passages in the translation:

  • 6.­5
  • 6.­69
  • 8.­6
  • 12.­3
  • 18.­37
  • 19.­70
  • 20.­61
  • 21.­25
  • 46.­34
  • 47.­10
  • 61.­8
  • 69.­44
  • 73.­100
  • 75.­21
  • 76.­19
  • 76.­45
  • 81.­12
  • 82.­2
  • n.­249
  • g.­900
g.­1161

one who feels

Wylie:
  • tshor ba po
Tibetan:
  • ཚོར་བ་པོ།
Sanskrit:
  • vedaka

Located in 15 passages in the translation:

  • 6.­5
  • 6.­69
  • 8.­6
  • 12.­3
  • 18.­37
  • 19.­70
  • 20.­61
  • 21.­25
  • 46.­34
  • 47.­10
  • 61.­8
  • 73.­100
  • 75.­21
  • 81.­12
  • n.­249
g.­1162

one who is beginning the work

Wylie:
  • las dang po pa
Tibetan:
  • ལས་དང་པོ་པ།
Sanskrit:
  • ādikarmika

Located in 7 passages in the translation:

  • 46.­1-2
  • 63.­90
  • 63.­131-132
  • 82.­15
  • n.­952
g.­1163

one who knows

Wylie:
  • shes pa po
Tibetan:
  • ཤེས་པ་པོ།
Sanskrit:
  • jānaka

Located in 39 passages in the translation:

  • 6.­5
  • 6.­69
  • 8.­6
  • 9.­38
  • 11.­25
  • 12.­3
  • 14.­38
  • 18.­37
  • 19.­70-80
  • 20.­61
  • 21.­25
  • 23.­23
  • 26.­10
  • 31.­45
  • 35.­39
  • 46.­34
  • 47.­10
  • 47.­18
  • 48.­4
  • 48.­21
  • 50.­26
  • 54.­17
  • 61.­8
  • 73.­100
  • 75.­21
  • 75.­23
  • 76.­45
  • 81.­12
  • n.­249
g.­1164

one who lives

Wylie:
  • gso ba po
  • gso ba
Tibetan:
  • གསོ་བ་པོ།
  • གསོ་བ།
Sanskrit:
  • poṣa

Located in 16 passages in the translation:

  • 6.­5
  • 6.­69
  • 8.­6
  • 12.­3
  • 19.­70
  • 20.­61
  • 21.­25
  • 46.­34
  • 47.­10
  • 61.­8
  • 69.­44
  • 73.­100
  • 75.­21
  • 76.­45
  • 81.­12
  • n.­249
g.­1165

one who makes someone else do

Wylie:
  • byed du ’jug pa po
Tibetan:
  • བྱེད་དུ་འཇུག་པ་པོ།
Sanskrit:
  • kārayitṛ

Located in 9 passages in the translation:

  • 6.­5
  • 12.­3
  • 61.­8
  • 69.­44
  • 73.­100
  • 75.­21
  • 76.­19
  • 81.­12
  • n.­249
g.­1166

one who makes someone else feel

Wylie:
  • tshor bar byed du ’jug pa po
  • tshor bar byed pa po
Tibetan:
  • ཚོར་བར་བྱེད་དུ་འཇུག་པ་པོ།
  • ཚོར་བར་བྱེད་པ་པོ།
Sanskrit:
  • vedayitṛka

Located in 5 passages in the translation:

  • 6.­5
  • 12.­3
  • 61.­8
  • 73.­100
  • n.­249
g.­1167

one who motivates

Wylie:
  • kun nas slong ba po
Tibetan:
  • ཀུན་ནས་སློང་བ་པོ།
Sanskrit:
  • samutthāpaka

Located in 9 passages in the translation:

  • 6.­5
  • 12.­3
  • 46.­34
  • 47.­10
  • 61.­8
  • 73.­100
  • 75.­21
  • 81.­12
  • n.­249
g.­1168

one who sees

Wylie:
  • mthong ba po
Tibetan:
  • མཐོང་བ་པོ།
Sanskrit:
  • paśyaka

Located in 42 passages in the translation:

  • 6.­5
  • 6.­69
  • 8.­6
  • 9.­38
  • 11.­25
  • 12.­3
  • 14.­38
  • 18.­37
  • 19.­70-80
  • 20.­61
  • 21.­25
  • 23.­23
  • 26.­10
  • 31.­45
  • 35.­39
  • 46.­34
  • 47.­10
  • 47.­18
  • 48.­4
  • 48.­21
  • 50.­26
  • 54.­17
  • 61.­8
  • 72.­32
  • 73.­2-3
  • 73.­100
  • 75.­21
  • 75.­23
  • 76.­45
  • 81.­12
  • n.­249
g.­1177

ordinary convention

Wylie:
  • ’jig rten gyi tha snyad
  • tha snyad
Tibetan:
  • འཇིག་རྟེན་གྱི་ཐ་སྙད།
  • ཐ་སྙད།
Sanskrit:
  • loka­vyavahāreṇa
  • vyavahāra

Located in 22 passages in the translation:

  • 21.­34-35
  • 21.­41-42
  • 31.­43
  • 63.­150
  • 63.­200-201
  • 64.­34
  • 69.­32
  • 71.­23
  • 71.­36
  • 75.­7-8
  • 75.­43
  • 75.­45-46
  • 81.­3
  • 81.­13-14
  • 81.­37
  • n.­479
g.­1180

ordinary person

Wylie:
  • so so’i skye bo
Tibetan:
  • སོ་སོའི་སྐྱེ་བོ།
Sanskrit:
  • pṛthagjana

A person who has not had a perceptual experience of the truth and has therefore not achieved the state of a noble being.

Located in 41 passages in the translation:

  • 13.­14
  • 19.­108
  • 20.­53
  • 21.­25-27
  • 31.­3
  • 31.­44
  • 33.­17
  • 37.­74
  • 49.­2
  • 57.­11
  • 63.­196
  • 73.­28
  • 76.­7-13
  • 80.­8
  • 80.­17
  • 81.­22-23
  • 81.­27
  • n.­364
  • n.­519
  • n.­1075
  • g.­133
  • g.­210
  • g.­233
  • g.­348
  • g.­710
  • g.­891
  • g.­1290
  • g.­1643
  • g.­1679
  • g.­1690
  • g.­1692
  • g.­1866
g.­1188

origination

Wylie:
  • kun ’byung ba
Tibetan:
  • ཀུན་འབྱུང་བ།
Sanskrit:
  • samudaya

Located in 26 passages in the translation:

  • 3.­22
  • 3.­28
  • 3.­121
  • 7.­17
  • 9.­38
  • 16.­33
  • 20.­6
  • 38.­81
  • 48.­93
  • 63.­97
  • 69.­16
  • 69.­38
  • 69.­44
  • 70.­5
  • 70.­10
  • 73.­39
  • 73.­113
  • 74.­43-44
  • 79.­13-15
  • 79.­17
  • 79.­21
  • 83.­1
  • n.­91
g.­1189

outcast

Wylie:
  • gdol pa
Tibetan:
  • གདོལ་པ།
Sanskrit:
  • caṇḍāla

The lowest and most disparaged class of people within the caste system of ancient India, they fall outside of the caste system altogether due to their low rank in society.

Located in 2 passages in the translation:

  • 35.­9
  • g.­1491
g.­1190

outer emptiness

Wylie:
  • phyi stong pa nyid
Tibetan:
  • ཕྱི་སྟོང་པ་ཉིད།
Sanskrit:
  • bahirdhā­śūnyatā

One of the fourteen emptinesses and eighteen emptinesses

Located in 29 passages in the translation:

  • 2.­18
  • 3.­43
  • 6.­32
  • 7.­19
  • 8.­33
  • 8.­42
  • 10.­51
  • 15.­10
  • 15.­12
  • 23.­25
  • 24.­36
  • 25.­11
  • 27.­20
  • 27.­38
  • 36.­68
  • 38.­51
  • 43.­22
  • 62.­43
  • 65.­4
  • 69.­32
  • 69.­44
  • 71.­21
  • 73.­15
  • 73.­100
  • 74.­22
  • 74.­30
  • 75.­20
  • g.­473
  • g.­656
g.­1192

outflow

Wylie:
  • zag pa
Tibetan:
  • ཟག་པ།
Sanskrit:
  • āsrava

Definition from the 84000 Glossary of Terms:

Literally, “to flow” or “to ooze.” Mental defilements or contaminations that “flow out” toward the objects of cyclic existence, binding us to them. Vasubandhu offers two alternative explanations of this term: “They cause beings to remain (āsayanti) within saṃsāra” and “They flow from the Summit of Existence down to the Avīci hell, out of the six wounds that are the sense fields” (Abhidharma­kośa­bhāṣya 5.40; Pradhan 1967, p. 308). The Summit of Existence (bhavāgra, srid pa’i rtse mo) is the highest point within saṃsāra, while the hell called Avīci (mnar med) is the lowest; the six sense fields (āyatana, skye mched) here refer to the five sense faculties plus the mind, i.e., the six internal sense fields.

In this text:

The metaphor explaining outflows (āsrava), rendered as “contaminated,” is a house with a faulty roof. But it does not simply mean that something from the outside, hatred or greed, drips in on the pristine mind of a person. Rather the drips come from within the person. They arise from unskillful mindsets that give rise to the afflictions, hence “outflows” rather than “inflows.”

Located in 86 passages in the translation:

  • i.­51
  • i.­180
  • 2.­56
  • 3.­116
  • 3.­129
  • 6.­24-25
  • 8.­9
  • 11.­35
  • 11.­44-45
  • 12.­7
  • 12.­10
  • 12.­12-15
  • 13.­52
  • 13.­64
  • 14.­46
  • 16.­89
  • 16.­92
  • 16.­94
  • 19.­99
  • 20.­79
  • 20.­82
  • 30.­19
  • 31.­37
  • 32.­4-5
  • 33.­2
  • 37.­69
  • 42.­21
  • 42.­30
  • 42.­32
  • 43.­4
  • 43.­45
  • 51.­10
  • 63.­167
  • 63.­184
  • 63.­187-188
  • 70.­34
  • 71.­17
  • 71.­23
  • 71.­28
  • 71.­32
  • 71.­38
  • 71.­42
  • 72.­1
  • 72.­4
  • 72.­6
  • 72.­20
  • 72.­34
  • 73.­1
  • 73.­4-5
  • 73.­31
  • 73.­74
  • 73.­76
  • 73.­78
  • 73.­105
  • 73.­118
  • 74.­2
  • 74.­23-24
  • 75.­23
  • 76.­38
  • 76.­47-48
  • 77.­4
  • 77.­42
  • 78.­16-17
  • 78.­21
  • 78.­23
  • 78.­25-26
  • 79.­5
  • 80.­11-12
  • 83.­1
  • 84.­70
  • 84.­251
  • g.­269
  • g.­1193
g.­1193

outflows dried up

Wylie:
  • zag pa zad pa
Tibetan:
  • ཟག་པ་ཟད་པ།
Sanskrit:
  • kṣīṇāsrava

See “outflows.”

Located in 13 passages in the translation:

  • 1.­2
  • 3.­132
  • 18.­29
  • 23.­13
  • 49.­30-31
  • 54.­4
  • 60.­28
  • 73.­63
  • 73.­74
  • 78.­47
  • n.­580
  • g.­1723
g.­1205

palace

Wylie:
  • pho brang
Tibetan:
  • ཕོ་བྲང་།
Sanskrit:
  • rājadhāna

Located in 6 passages in the translation:

  • 28.­16
  • 39.­30
  • 40.­52
  • 53.­5
  • 85.­60
  • g.­1819
g.­1207

paltry

Wylie:
  • ngan ngon
Tibetan:
  • ངན་ངོན།
Sanskrit:
  • avaraka

Located in 3 passages in the translation:

  • 29.­15
  • 56.­1-2
g.­1209

Para­nirmita­vaśa­vartin

Wylie:
  • gzhan ’phrul dbang byed
Tibetan:
  • གཞན་འཕྲུལ་དབང་བྱེད།
Sanskrit:
  • para­nirmita­vaśa­vartin

Lit. “Those Who Control What Is Created by Others.” The sixth and highest heaven in the desire realm, so named because the inhabitants have power over the emanations of others.

Located in 33 passages in the translation:

  • 1.­8
  • 1.­13
  • 2.­53
  • 2.­60
  • 3.­18
  • 3.­47
  • 3.­64
  • 3.­114
  • 3.­122
  • 4.­5
  • 11.­32
  • 22.­1-2
  • 25.­10
  • 25.­12
  • 28.­2
  • 30.­25
  • 31.­33
  • 32.­74
  • 37.­35
  • 37.­67
  • 52.­22
  • 70.­38
  • 71.­22-23
  • 71.­40
  • 72.­6
  • 73.­20
  • 74.­51
  • 74.­53
  • 75.­8
  • 81.­28
  • g.­1834
g.­1214

park

Wylie:
  • kun dga’ ra ba
  • skyed mos tshal
Tibetan:
  • ཀུན་དགའ་ར་བ།
  • སྐྱེད་མོས་ཚལ།
Sanskrit:
  • ārāma

Definition from the 84000 Glossary of Terms:

Generally found within the limits of a town or city, an ārāma was a private citizen’s park, a pleasure grove, a pleasant garden‍—ārāma, in its etymology, is somewhat akin to what in English is expressed by the term “pleasance.” The Buddha and his disciples were offered several such ārāmas in which to dwell, which evolved into monasteries or vihāras. The term is still found in contemporary usage in names of Thai monasteries.

Located in 9 passages in the translation:

  • i.­26
  • 2.­12
  • 39.­30
  • 73.­91
  • 74.­53
  • 80.­24-25
  • 85.­10
  • 85.­12
g.­1219

patience

Wylie:
  • bzod pa
Tibetan:
  • བཟོད་པ།
Sanskrit:
  • kṣānti

Definition from the 84000 Glossary of Terms:

A term meaning acceptance, forbearance, or patience. As the third of the six perfections, patience is classified into three kinds: the capacity to tolerate abuse from sentient beings, to tolerate the hardships of the path to buddhahood, and to tolerate the profound nature of reality. As a term referring to a bodhisattva’s realization, dharmakṣānti (chos la bzod pa) can refer to the ways one becomes “receptive” to the nature of Dharma, and it can be an abbreviation of anutpattikadharmakṣānti, “forbearance for the unborn nature, or nonproduction, of dharmas.”

In this text:

Also rendered here as “forbearance.”

Located in 155 passages in the translation:

  • i.­54
  • i.­134
  • i.­163
  • i.­165
  • 1.­2
  • 2.­7
  • 3.­111
  • 3.­141-142
  • 4.­3
  • 4.­5
  • 6.­31
  • 6.­33
  • 7.­17
  • 7.­20
  • 8.­6
  • 8.­11
  • 13.­4
  • 14.­15
  • 15.­5
  • 17.­3
  • 17.­27
  • 21.­73
  • 21.­77
  • 26.­35-36
  • 26.­47
  • 27.­18
  • 30.­3-6
  • 30.­23
  • 31.­49-50
  • 32.­23
  • 32.­25
  • 33.­19
  • 33.­21
  • 33.­31
  • 33.­35
  • 33.­57
  • 33.­60-62
  • 34.­5
  • 34.­7-8
  • 34.­10
  • 34.­26
  • 34.­30
  • 35.­1-2
  • 35.­4
  • 35.­7
  • 36.­2
  • 36.­4
  • 36.­39
  • 36.­65
  • 36.­67-68
  • 36.­70
  • 37.­67
  • 37.­73
  • 37.­79
  • 38.­84
  • 39.­1-3
  • 39.­6
  • 39.­8
  • 39.­47-48
  • 39.­52
  • 40.­7
  • 40.­43
  • 41.­44
  • 43.­4
  • 45.­11
  • 45.­13
  • 46.­3-4
  • 47.­30
  • 48.­5
  • 48.­8
  • 48.­22
  • 48.­31
  • 48.­38
  • 48.­40
  • 48.­42-43
  • 51.­22-23
  • 52.­11
  • 54.­5
  • 55.­49
  • 61.­17
  • 62.­48
  • 63.­60-61
  • 63.­66
  • 63.­75
  • 63.­132
  • 64.­27
  • 69.­47
  • 69.­50
  • 70.­1-2
  • 70.­4
  • 70.­7
  • 70.­22-24
  • 71.­5-10
  • 71.­12
  • 71.­14
  • 71.­18
  • 71.­25
  • 71.­28
  • 72.­2
  • 72.­4
  • 72.­12
  • 72.­15
  • 72.­33
  • 73.­8
  • 73.­101
  • 75.­8
  • 75.­10
  • 75.­12
  • 76.­15
  • 76.­34
  • 76.­37
  • 76.­48
  • 77.­8
  • 77.­31
  • 78.­12
  • 78.­39
  • 78.­55
  • 81.­11
  • 83.­1
  • 84.­55
  • 84.­131
  • 84.­272
  • 84.­275-276
  • n.­111
  • n.­693
  • g.­597
  • g.­615
  • g.­1547
g.­1222

perception

Wylie:
  • ’du shes
Tibetan:
  • འདུ་ཤེས།
Sanskrit:
  • saṃjñā

The mental processes of recognizing and identifying the objects of the five senses and the mind. Third of the five aggregates.

Located in 528 passages in the translation:

  • i.­26
  • i.­102
  • i.­164
  • 2.­4
  • 3.­2-3
  • 3.­22-24
  • 3.­29
  • 3.­34-35
  • 3.­38
  • 3.­41
  • 3.­52
  • 3.­107
  • 4.­4
  • 6.­8
  • 6.­25
  • 6.­30
  • 6.­36
  • 6.­48
  • 6.­51
  • 6.­57
  • 6.­59-62
  • 6.­67-69
  • 7.­1
  • 7.­14
  • 7.­16-17
  • 7.­20
  • 7.­27
  • 8.­2
  • 8.­4
  • 8.­13-15
  • 8.­23-25
  • 8.­28
  • 8.­31
  • 8.­34
  • 8.­36-38
  • 8.­42
  • 8.­45-48
  • 8.­53
  • 9.­1
  • 9.­6
  • 9.­12-13
  • 9.­43
  • 9.­45
  • 9.­49
  • 10.­2
  • 10.­9
  • 10.­23
  • 10.­27
  • 10.­29-31
  • 10.­33
  • 10.­35
  • 10.­40
  • 10.­43-44
  • 10.­51
  • 11.­5
  • 11.­12
  • 11.­19
  • 11.­21-22
  • 11.­41-42
  • 12.­4-5
  • 12.­10-11
  • 12.­13
  • 12.­16
  • 12.­18
  • 13.­11
  • 13.­18
  • 13.­28
  • 13.­31
  • 13.­69
  • 14.­34
  • 14.­38
  • 14.­40-46
  • 15.­24-25
  • 16.­60
  • 16.­66
  • 16.­70
  • 16.­76
  • 16.­80
  • 18.­2
  • 18.­17
  • 19.­14
  • 19.­72
  • 19.­83
  • 19.­100-103
  • 20.­6
  • 20.­8-9
  • 20.­11
  • 20.­13
  • 20.­32-33
  • 20.­37-39
  • 20.­42-44
  • 20.­55
  • 20.­62
  • 20.­75
  • 20.­79
  • 20.­82
  • 20.­84-87
  • 20.­89
  • 20.­92
  • 20.­97
  • 20.­102
  • 20.­106
  • 21.­3
  • 21.­7
  • 21.­12
  • 21.­14
  • 21.­18-23
  • 21.­25-26
  • 21.­29
  • 21.­40
  • 21.­46
  • 21.­48
  • 21.­50
  • 21.­53
  • 21.­61
  • 21.­76
  • 21.­89
  • 22.­6
  • 22.­17
  • 22.­28
  • 22.­34
  • 22.­53
  • 22.­58-59
  • 22.­71
  • 22.­73
  • 23.­5
  • 23.­14-15
  • 23.­17
  • 23.­23
  • 24.­5-6
  • 24.­18
  • 24.­21
  • 24.­25-26
  • 24.­33-36
  • 24.­40
  • 24.­50
  • 24.­52
  • 24.­55
  • 24.­58-60
  • 24.­65
  • 24.­71
  • 25.­1-2
  • 25.­6-7
  • 26.­10
  • 27.­3
  • 30.­7-9
  • 31.­45
  • 32.­28
  • 32.­30
  • 32.­32
  • 32.­47
  • 33.­8
  • 33.­35
  • 33.­37
  • 33.­51-52
  • 33.­60
  • 34.­10
  • 34.­26
  • 34.­30-34
  • 34.­40-42
  • 34.­46-47
  • 35.­26
  • 35.­31-33
  • 35.­36
  • 35.­39
  • 36.­2
  • 36.­4
  • 36.­24-26
  • 36.­36-38
  • 36.­52-53
  • 36.­65
  • 36.­68
  • 36.­70
  • 36.­80
  • 37.­4
  • 37.­6-8
  • 37.­11
  • 37.­14
  • 37.­19
  • 37.­34
  • 37.­40-41
  • 37.­43-46
  • 37.­60
  • 38.­8
  • 39.­8-14
  • 39.­16-20
  • 39.­45-46
  • 39.­48-49
  • 39.­52-53
  • 39.­56
  • 40.­48
  • 41.­48
  • 42.­9-11
  • 42.­24-29
  • 43.­4
  • 43.­9-10
  • 43.­19-21
  • 43.­28
  • 43.­37-40
  • 44.­3-5
  • 44.­7
  • 46.­3-4
  • 46.­12-14
  • 46.­17
  • 46.­19
  • 46.­21
  • 46.­40
  • 47.­10
  • 47.­18
  • 47.­28-30
  • 48.­1-2
  • 48.­5-8
  • 48.­10
  • 48.­12-13
  • 48.­21
  • 48.­26-28
  • 48.­31
  • 48.­41
  • 48.­46
  • 48.­49
  • 48.­52
  • 48.­99
  • 49.­6
  • 49.­15
  • 49.­30
  • 49.­35
  • 51.­7
  • 51.­10
  • 51.­36-40
  • 51.­77-78
  • 52.­14
  • 54.­2
  • 54.­16-17
  • 54.­19
  • 55.­15
  • 55.­44
  • 55.­62
  • 57.­2-5
  • 57.­14
  • 58.­28
  • 59.­5
  • 61.­4-5
  • 62.­36
  • 62.­40
  • 62.­43
  • 62.­52-54
  • 63.­58
  • 63.­64
  • 63.­82
  • 63.­89
  • 63.­101
  • 63.­123
  • 63.­128
  • 63.­141
  • 64.­24-25
  • 65.­4
  • 69.­7
  • 69.­16-17
  • 69.­32
  • 69.­38
  • 69.­44
  • 69.­46
  • 69.­50
  • 70.­1-2
  • 70.­5-7
  • 70.­15
  • 70.­27
  • 70.­33-34
  • 70.­36
  • 71.­23
  • 71.­38
  • 72.­9
  • 72.­28
  • 72.­37
  • 73.­3
  • 73.­50-51
  • 73.­53-54
  • 73.­59-60
  • 73.­102
  • 74.­7-9
  • 74.­37
  • 74.­51-52
  • 75.­6
  • 75.­19
  • 75.­21
  • 75.­23-28
  • 75.­30-31
  • 75.­33-34
  • 75.­42
  • 75.­46
  • 76.­11
  • 76.­19
  • 77.­29
  • 79.­11
  • 80.­6
  • 80.­24
  • 81.­12
  • 81.­32
  • 82.­2-3
  • 82.­7
  • 83.­1-5
  • 83.­7-8
  • 83.­10
  • 83.­12-13
  • 83.­15-17
  • 83.­20-30
  • 83.­32-41
  • 83.­50-52
  • 83.­63
  • 84.­7
  • 84.­10-11
  • 84.­15
  • 84.­21
  • 84.­25-26
  • 84.­30
  • 84.­38
  • 84.­40
  • 84.­58-59
  • 84.­71
  • 84.­86
  • 84.­116
  • 84.­144
  • 84.­150
  • 84.­206
  • 84.­269
  • 85.­3
  • 85.­17
  • 86.­43
  • n.­69
  • n.­210
  • n.­568
  • n.­700
  • n.­819
  • n.­876
  • g.­46
  • g.­1072
  • g.­1073
  • g.­1413
g.­1229

perfect complete buddha

Wylie:
  • yang dag par rdzogs pa’i sangs rgyas
Tibetan:
  • ཡང་དག་པར་རྫོགས་པའི་སངས་རྒྱས།
Sanskrit:
  • samyaksaṃbuddha

Located in 15 passages in the translation:

  • 3.­67
  • 14.­4
  • 19.­39
  • 22.­59
  • 30.­40
  • 31.­16
  • 33.­61
  • 39.­83-84
  • 42.­4
  • 51.­20
  • 55.­10
  • 77.­41
  • 79.­4
  • 79.­8
g.­1233

perfect moment/perfect human birth

Wylie:
  • dal ba phun sum tshogs pa
Tibetan:
  • དལ་བ་ཕུན་སུམ་ཚོགས་པ།
Sanskrit:
  • kṣaṇasampad

See n.­1126.

Located in 3 passages in the translation:

  • 85.­5
  • 87.­1
  • n.­1126
g.­1236

perfected

Wylie:
  • phun sum tshogs pa
  • yongs su grub pa
Tibetan:
  • ཕུན་སུམ་ཚོགས་པ།
  • ཡོངས་སུ་གྲུབ་པ།
Sanskrit:
  • pariniṣpanna
  • pariniṣpatti RS

Located in 7 passages in the translation:

  • 3.­133
  • 22.­51
  • 39.­42
  • 63.­97
  • 76.­29
  • 84.­176
  • 85.­61
g.­1237

perfection

Wylie:
  • pha rol tu phyin pa
Tibetan:
  • ཕ་རོལ་ཏུ་ཕྱིན་པ།
Sanskrit:
  • pāramitā

This term is used to refer to the main trainings of a bodhisattva. Because these trainings, when brought to perfection, lead one to transcend saṃsāra and reach the full awakening of a buddha, they receive the Sanskrit name pāramitā, meaning “perfection” or “gone to the farther shore.” They are listed as either six or ten.

See “six perfections” and “ten perfections.”

Located in 327 passages in the translation:

  • i.­34
  • i.­36
  • i.­54
  • i.­58
  • i.­65
  • i.­71
  • i.­74
  • i.­93
  • i.­99
  • i.­133
  • i.­143
  • i.­148
  • i.­152-153
  • i.­165
  • i.­182
  • i.­184
  • i.­187
  • 3.­60-61
  • 3.­125
  • 4.­1
  • 6.­32
  • 7.­27-28
  • 8.­34
  • 9.­2
  • 9.­13
  • 9.­43
  • 10.­22
  • 12.­3
  • 13.­12
  • 17.­3
  • 17.­32
  • 17.­60
  • 19.­74
  • 20.­95
  • 21.­12
  • 21.­18-19
  • 21.­23
  • 21.­26
  • 21.­40-41
  • 21.­46
  • 21.­50
  • 21.­61
  • 21.­83
  • 21.­90
  • 22.­35
  • 22.­73
  • 23.­17
  • 24.­25-26
  • 24.­41
  • 24.­51
  • 24.­56
  • 24.­63-83
  • 24.­89
  • 26.­2
  • 27.­3
  • 27.­11
  • 27.­18
  • 28.­4
  • 28.­10
  • 28.­18
  • 30.­3-6
  • 30.­9-10
  • 30.­37
  • 31.­20
  • 31.­22
  • 31.­31
  • 31.­45
  • 31.­48-49
  • 32.­5
  • 32.­7
  • 32.­49
  • 32.­71
  • 32.­73
  • 33.­11
  • 33.­19
  • 33.­35
  • 33.­57
  • 33.­61-62
  • 34.­5-8
  • 34.­10
  • 34.­26
  • 34.­28-29
  • 34.­35
  • 34.­48
  • 35.­45
  • 36.­2
  • 36.­4
  • 36.­39
  • 36.­67
  • 36.­80
  • 37.­4
  • 37.­67
  • 37.­69-70
  • 37.­73
  • 37.­80
  • 38.­1-38
  • 38.­40-64
  • 38.­66-95
  • 39.­9-14
  • 39.­16-20
  • 39.­45-46
  • 39.­48-49
  • 39.­52-53
  • 39.­56
  • 40.­43
  • 40.­46
  • 41.­44
  • 41.­48
  • 41.­52
  • 42.­9
  • 44.­12
  • 46.­19
  • 47.­30
  • 48.­5
  • 49.­32
  • 49.­35
  • 51.­21
  • 57.­14
  • 60.­22
  • 60.­33
  • 61.­13
  • 61.­19-20
  • 62.­8
  • 63.­8-9
  • 63.­15
  • 63.­26-28
  • 63.­39
  • 63.­90
  • 63.­97
  • 64.­10
  • 64.­27
  • 64.­29
  • 71.­35-37
  • 71.­41
  • 72.­22-25
  • 72.­29
  • 73.­98
  • 75.­24
  • 75.­28
  • 76.­7
  • 76.­17
  • 76.­43
  • 77.­7
  • 78.­33-36
  • 78.­55
  • 81.­4
  • 81.­32
  • 84.­42
  • 84.­69
  • 84.­76
  • 84.­80
  • 84.­103
  • 84.­157
  • 84.­198-199
  • 84.­223-224
  • 84.­246
  • 84.­248
  • 84.­255
  • 85.­18
  • 85.­25
  • 85.­55
  • n.­111
  • n.­225
  • n.­228-229
  • n.­362
  • n.­489
  • n.­668
  • n.­710
  • n.­961
  • n.­1060
  • g.­1547
  • g.­1694
  • g.­1759
g.­1238

perfection of concentration

Wylie:
  • bsam gtan gyi pha rol tu phyin pa
Tibetan:
  • བསམ་གཏན་གྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ།
Sanskrit:
  • dhyānapāramitā

Fifth of the six perfections.

Located in 242 passages in the translation:

  • 2.­3
  • 2.­8
  • 2.­12
  • 2.­28-30
  • 3.­39
  • 3.­43
  • 3.­86
  • 3.­104-105
  • 3.­107
  • 3.­138
  • 6.­29
  • 7.­6
  • 8.­21
  • 8.­42
  • 8.­45
  • 9.­33
  • 9.­35
  • 9.­48
  • 9.­53
  • 9.­57
  • 10.­1
  • 10.­39
  • 10.­50
  • 10.­59-60
  • 10.­63
  • 13.­4-5
  • 13.­10
  • 13.­17
  • 13.­21
  • 13.­24
  • 13.­26-28
  • 13.­30
  • 13.­41
  • 13.­48
  • 13.­56
  • 13.­66
  • 14.­2
  • 14.­21-23
  • 14.­27-28
  • 14.­31
  • 14.­48
  • 15.­2
  • 15.­8
  • 17.­60
  • 18.­5
  • 18.­24
  • 18.­37-38
  • 19.­5
  • 19.­20
  • 19.­90
  • 19.­105
  • 20.­5-7
  • 20.­14
  • 20.­17
  • 20.­40
  • 20.­57
  • 20.­68
  • 20.­75
  • 20.­92
  • 20.­97
  • 20.­103
  • 21.­6
  • 21.­8
  • 21.­15
  • 21.­25
  • 21.­56
  • 21.­62
  • 21.­69
  • 21.­77
  • 22.­10
  • 22.­21
  • 22.­39
  • 22.­53
  • 22.­72
  • 23.­6
  • 23.­22-23
  • 24.­9
  • 24.­19
  • 24.­22
  • 24.­29
  • 24.­33
  • 25.­3
  • 25.­5
  • 25.­12
  • 26.­1
  • 26.­5
  • 26.­10
  • 26.­12
  • 26.­19
  • 26.­37
  • 26.­43
  • 27.­20-21
  • 27.­38
  • 28.­2
  • 30.­1
  • 31.­4-5
  • 31.­10
  • 31.­29
  • 31.­33
  • 32.­17
  • 32.­23-26
  • 32.­32
  • 32.­35
  • 32.­38
  • 32.­69
  • 32.­74
  • 33.­4
  • 33.­6
  • 33.­8
  • 33.­10-11
  • 33.­20-21
  • 33.­31
  • 33.­37-38
  • 34.­36
  • 35.­4
  • 35.­6
  • 35.­27
  • 35.­43
  • 35.­45
  • 37.­13
  • 37.­19
  • 37.­79
  • 39.­6
  • 39.­28
  • 39.­42
  • 39.­83
  • 40.­4
  • 40.­22
  • 40.­46
  • 40.­48-49
  • 41.­48
  • 41.­52
  • 42.­2
  • 43.­10
  • 44.­19
  • 44.­23
  • 45.­1-2
  • 45.­12
  • 45.­17
  • 46.­1-3
  • 47.­20-21
  • 48.­8-9
  • 50.­28
  • 52.­17
  • 52.­26
  • 55.­49
  • 56.­5
  • 58.­1
  • 58.­15
  • 58.­26
  • 59.­9
  • 60.­36
  • 61.­9
  • 61.­13
  • 61.­27-28
  • 62.­7-8
  • 62.­17-18
  • 62.­27-28
  • 62.­30-40
  • 62.­51
  • 62.­56
  • 63.­6
  • 63.­17-19
  • 63.­24
  • 63.­30
  • 63.­71
  • 63.­74
  • 63.­92
  • 63.­118
  • 63.­155
  • 64.­27-28
  • 65.­4
  • 68.­1
  • 69.­7
  • 69.­38
  • 69.­44
  • 69.­47
  • 70.­16
  • 70.­24
  • 71.­19
  • 71.­21
  • 72.­1
  • 72.­3
  • 73.­95
  • 73.­117
  • 74.­22
  • 74.­51
  • 74.­53
  • 76.­7
  • 76.­24
  • 76.­31
  • 76.­39-40
  • 76.­47
  • 77.­9
  • n.­952
  • n.­1060
g.­1239

perfection of giving

Wylie:
  • sbyin pa’i pha rol tu phyin pa
Tibetan:
  • སྦྱིན་པའི་ཕ་རོལ་ཏུ་ཕྱིན་པ།
Sanskrit:
  • dānapāramitā

First of the six perfections.

Located in 375 passages in the translation:

  • i.­55
  • i.­58
  • i.­74
  • i.­164
  • 2.­3
  • 2.­8
  • 2.­12
  • 2.­28-30
  • 3.­39
  • 3.­43
  • 3.­82
  • 3.­92
  • 3.­94-95
  • 3.­104-105
  • 3.­107
  • 3.­111
  • 3.­122
  • 3.­134
  • 4.­2
  • 6.­29
  • 6.­31
  • 6.­33
  • 7.­6
  • 7.­17
  • 7.­20
  • 8.­6
  • 8.­11
  • 8.­21
  • 8.­42
  • 8.­45
  • 9.­33
  • 9.­35
  • 9.­48
  • 9.­53
  • 9.­57
  • 10.­1
  • 10.­32
  • 10.­50
  • 10.­59-60
  • 10.­63
  • 13.­4-11
  • 13.­13
  • 13.­20
  • 13.­23
  • 13.­26
  • 13.­29
  • 13.­37
  • 13.­40
  • 13.­44
  • 13.­52
  • 13.­66
  • 14.­2
  • 14.­9
  • 14.­27-28
  • 14.­31
  • 14.­34
  • 14.­48
  • 15.­2-3
  • 17.­60
  • 18.­5
  • 18.­24
  • 18.­37-38
  • 19.­5
  • 19.­19
  • 19.­74
  • 19.­90
  • 19.­104
  • 20.­5-7
  • 20.­14
  • 20.­17
  • 20.­40
  • 20.­56
  • 20.­68
  • 20.­75
  • 20.­92
  • 20.­97
  • 20.­103
  • 21.­6
  • 21.­8
  • 21.­15
  • 21.­25
  • 21.­56
  • 21.­62-64
  • 21.­66-68
  • 21.­77
  • 22.­10
  • 22.­21
  • 22.­39
  • 22.­53
  • 22.­72
  • 23.­6
  • 23.­22-23
  • 24.­9
  • 24.­19
  • 24.­22
  • 24.­29
  • 24.­33
  • 25.­3-5
  • 25.­9
  • 25.­12
  • 26.­1
  • 26.­5
  • 26.­10
  • 26.­12
  • 26.­19
  • 26.­37
  • 26.­41
  • 27.­18
  • 27.­20-21
  • 27.­38
  • 30.­1
  • 30.­23
  • 31.­4-5
  • 31.­10
  • 31.­29
  • 31.­33
  • 32.­17
  • 32.­22-26
  • 32.­32
  • 32.­35
  • 32.­38
  • 32.­69
  • 32.­74
  • 33.­4
  • 33.­6
  • 33.­8
  • 33.­10-11
  • 33.­20-21
  • 33.­37-38
  • 33.­57
  • 33.­60-62
  • 34.­5
  • 34.­7-8
  • 34.­10
  • 34.­26
  • 34.­30
  • 34.­36
  • 35.­1-2
  • 35.­6
  • 35.­27
  • 35.­43
  • 35.­45
  • 36.­2
  • 36.­4
  • 36.­39
  • 36.­65
  • 36.­67
  • 36.­71
  • 37.­13
  • 37.­19
  • 37.­67
  • 37.­73
  • 37.­79
  • 39.­1-3
  • 39.­8
  • 39.­28
  • 39.­42
  • 39.­47-48
  • 39.­52
  • 39.­83
  • 40.­4
  • 40.­7
  • 40.­22
  • 40.­43
  • 40.­48-49
  • 41.­48
  • 41.­52
  • 42.­2
  • 43.­4
  • 43.­10
  • 44.­19
  • 44.­23
  • 45.­1-2
  • 45.­12
  • 45.­14
  • 45.­17
  • 46.­1-4
  • 46.­41
  • 47.­18
  • 47.­20-21
  • 48.­5
  • 48.­9
  • 48.­22
  • 48.­84
  • 49.­6
  • 49.­11
  • 49.­30-32
  • 50.­11
  • 50.­28
  • 51.­47-48
  • 51.­52
  • 52.­17
  • 52.­22
  • 54.­5
  • 56.­5
  • 56.­21
  • 56.­32
  • 57.­11
  • 58.­1
  • 58.­14-15
  • 58.­26-27
  • 60.­4
  • 60.­14
  • 60.­36
  • 61.­4
  • 61.­9
  • 61.­13-15
  • 61.­21
  • 61.­23-30
  • 62.­1-2
  • 62.­11-12
  • 62.­21-22
  • 62.­28
  • 62.­30-32
  • 62.­40-41
  • 62.­43
  • 62.­50
  • 63.­6
  • 63.­17-20
  • 63.­28
  • 63.­30
  • 63.­45
  • 63.­48
  • 63.­52-53
  • 63.­71
  • 63.­74
  • 63.­92
  • 63.­118
  • 63.­143
  • 63.­155
  • 64.­27-28
  • 65.­4
  • 65.­10-13
  • 66.­6
  • 68.­2
  • 69.­7
  • 69.­32
  • 69.­38
  • 69.­44
  • 69.­47
  • 70.­16-17
  • 70.­24
  • 71.­16
  • 71.­19
  • 71.­21-22
  • 71.­41
  • 72.­1
  • 72.­3
  • 72.­33
  • 73.­4
  • 73.­15
  • 73.­95
  • 73.­98-99
  • 73.­117
  • 74.­22
  • 74.­51
  • 74.­53
  • 75.­6
  • 76.­2
  • 76.­4
  • 76.­7
  • 76.­24-26
  • 76.­28
  • 76.­30-35
  • 76.­37-39
  • 76.­41
  • 76.­43-44
  • 76.­46-48
  • 77.­9
  • 78.­54
  • 79.­5
  • 81.­4
  • 81.­6-10
  • 81.­32
  • n.­111
  • n.­231
  • n.­436
  • n.­530
  • n.­710
  • n.­826
  • n.­952
  • n.­1029
g.­1240

perfection of morality

Wylie:
  • tshul khrims kyi pha rol tu phyin pa
Tibetan:
  • ཚུལ་ཁྲིམས་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ།
Sanskrit:
  • śīlapāramitā

Second of the six perfections.

Located in 272 passages in the translation:

  • 2.­3
  • 2.­8
  • 2.­12
  • 2.­28-30
  • 3.­39
  • 3.­43
  • 3.­83
  • 3.­92
  • 3.­94-95
  • 3.­104-105
  • 3.­107
  • 3.­111
  • 3.­122
  • 3.­135
  • 6.­29
  • 6.­31
  • 6.­33
  • 7.­6
  • 7.­17
  • 7.­20
  • 8.­6
  • 8.­21
  • 8.­42
  • 8.­45
  • 9.­33
  • 9.­35
  • 9.­48
  • 9.­53
  • 9.­57
  • 10.­1
  • 10.­36
  • 10.­50
  • 10.­59-60
  • 10.­63
  • 13.­4-5
  • 13.­7
  • 13.­13-19
  • 13.­21
  • 13.­24
  • 13.­27
  • 13.­41
  • 13.­45
  • 13.­53
  • 13.­66
  • 14.­2
  • 14.­12
  • 14.­27-28
  • 14.­31
  • 14.­48
  • 15.­2
  • 15.­4
  • 17.­60
  • 18.­5
  • 18.­24
  • 18.­37-38
  • 19.­5
  • 19.­20
  • 19.­74
  • 19.­90
  • 19.­105
  • 20.­5-7
  • 20.­14
  • 20.­17
  • 20.­40
  • 20.­57
  • 20.­68
  • 20.­75
  • 20.­92
  • 20.­97
  • 20.­103
  • 21.­6
  • 21.­8
  • 21.­15
  • 21.­25
  • 21.­56
  • 21.­62
  • 21.­69
  • 21.­77
  • 22.­10
  • 22.­21
  • 22.­39
  • 22.­53
  • 22.­72
  • 23.­6
  • 23.­22-23
  • 24.­9
  • 24.­19
  • 24.­22
  • 24.­29
  • 24.­33
  • 25.­3
  • 25.­5
  • 25.­12
  • 26.­1
  • 26.­5
  • 26.­10
  • 26.­12
  • 26.­19
  • 26.­37
  • 26.­42
  • 27.­20-21
  • 27.­38
  • 28.­2
  • 30.­1
  • 30.­23
  • 31.­4-5
  • 31.­10
  • 31.­29
  • 31.­33
  • 32.­17
  • 32.­23-26
  • 32.­32
  • 32.­35
  • 32.­38
  • 32.­69
  • 32.­74
  • 33.­4
  • 33.­6
  • 33.­8
  • 33.­10-11
  • 33.­20
  • 33.­37-38
  • 33.­60
  • 34.­30
  • 34.­36
  • 35.­1-2
  • 35.­6
  • 35.­27
  • 35.­43
  • 35.­45
  • 36.­65
  • 37.­13
  • 37.­19
  • 39.­1-2
  • 39.­8
  • 39.­28
  • 39.­42
  • 39.­47
  • 39.­83
  • 40.­4
  • 40.­7
  • 40.­22
  • 40.­46
  • 40.­48-49
  • 41.­48
  • 41.­52
  • 42.­2
  • 43.­4
  • 43.­10
  • 44.­19
  • 44.­23
  • 45.­1-2
  • 45.­12
  • 45.­17
  • 46.­1-4
  • 46.­41
  • 47.­20-21
  • 48.­9
  • 48.­22
  • 50.­28
  • 52.­17
  • 52.­23
  • 54.­5
  • 56.­5
  • 58.­1
  • 58.­15
  • 61.­14
  • 61.­16
  • 61.­21-22
  • 62.­1-10
  • 62.­13-14
  • 62.­23-24
  • 62.­28
  • 62.­33-34
  • 62.­40
  • 62.­44
  • 62.­46
  • 63.­6
  • 63.­17-19
  • 63.­21
  • 63.­30
  • 63.­71
  • 63.­74
  • 63.­92
  • 63.­118
  • 63.­155
  • 64.­27-28
  • 65.­4
  • 67.­1
  • 69.­7
  • 69.­38
  • 69.­44
  • 69.­47
  • 70.­16
  • 70.­19
  • 70.­24
  • 71.­19
  • 71.­21
  • 71.­23
  • 71.­41
  • 72.­1
  • 72.­3
  • 72.­6-7
  • 72.­10
  • 72.­33
  • 73.­95
  • 73.­98
  • 73.­117
  • 74.­22
  • 74.­51
  • 74.­53
  • 75.­7
  • 76.­7
  • 76.­24
  • 76.­31-32
  • 76.­47
  • 76.­50
  • 77.­9
  • 84.­279
  • 84.­281
  • 84.­283
  • n.­952
g.­1242

perfection of patience

Wylie:
  • bzod pa’i pha rol tu phyin pa
Tibetan:
  • བཟོད་པའི་ཕ་རོལ་ཏུ་ཕྱིན་པ།
Sanskrit:
  • kṣāntipāramitā

Third of the six perfections.

Located in 241 passages in the translation:

  • 2.­3
  • 2.­8
  • 2.­12
  • 2.­28-30
  • 3.­39
  • 3.­43
  • 3.­84
  • 3.­104-105
  • 3.­107
  • 3.­136
  • 6.­29
  • 7.­6
  • 8.­21
  • 8.­42
  • 8.­45
  • 9.­33
  • 9.­35
  • 9.­48
  • 9.­53
  • 9.­57
  • 10.­1
  • 10.­37
  • 10.­50
  • 10.­59-60
  • 10.­63
  • 13.­4-5
  • 13.­8
  • 13.­15
  • 13.­20-22
  • 13.­24
  • 13.­27
  • 13.­30
  • 13.­41
  • 13.­46
  • 13.­54
  • 13.­66
  • 14.­2
  • 14.­15-17
  • 14.­27-28
  • 14.­31
  • 14.­48
  • 15.­2
  • 15.­5
  • 17.­60
  • 18.­5
  • 18.­24
  • 18.­37-38
  • 19.­5
  • 19.­20
  • 19.­74
  • 19.­90
  • 19.­105
  • 20.­5-7
  • 20.­14
  • 20.­17
  • 20.­40
  • 20.­57
  • 20.­68
  • 20.­75
  • 20.­92
  • 20.­97
  • 20.­103
  • 21.­6
  • 21.­8
  • 21.­15
  • 21.­25
  • 21.­56
  • 21.­62
  • 21.­69
  • 21.­77
  • 22.­10
  • 22.­21
  • 22.­39
  • 22.­53
  • 22.­72
  • 23.­6
  • 23.­22-23
  • 24.­9
  • 24.­19
  • 24.­22
  • 24.­29
  • 24.­33
  • 25.­3
  • 25.­5
  • 25.­12
  • 26.­1
  • 26.­5
  • 26.­10
  • 26.­12
  • 26.­19
  • 26.­37
  • 26.­43
  • 27.­20-21
  • 27.­38
  • 28.­2
  • 30.­1
  • 31.­4-5
  • 31.­10
  • 31.­29
  • 31.­33
  • 32.­17
  • 32.­23-26
  • 32.­32
  • 32.­35
  • 32.­38
  • 32.­69
  • 32.­74
  • 33.­4
  • 33.­6
  • 33.­8
  • 33.­10-11
  • 33.­20
  • 33.­37-38
  • 34.­36
  • 35.­6
  • 35.­27
  • 35.­43
  • 35.­45
  • 37.­13
  • 37.­19
  • 39.­28
  • 39.­42
  • 39.­83
  • 40.­4
  • 40.­22
  • 40.­46
  • 40.­48-49
  • 41.­48
  • 41.­52
  • 42.­2
  • 43.­10
  • 44.­19
  • 44.­23
  • 45.­1-2
  • 45.­12
  • 45.­17
  • 46.­1-3
  • 46.­41
  • 47.­20-21
  • 48.­9
  • 50.­28
  • 52.­17
  • 52.­24
  • 56.­5
  • 58.­1
  • 61.­17
  • 61.­23-24
  • 62.­3-4
  • 62.­11-20
  • 62.­25-26
  • 62.­28
  • 62.­35-36
  • 62.­40
  • 62.­47-48
  • 63.­6
  • 63.­17-19
  • 63.­22
  • 63.­30
  • 63.­71
  • 63.­74
  • 63.­92
  • 63.­118
  • 63.­155
  • 64.­28
  • 65.­4
  • 68.­1
  • 69.­7
  • 69.­38
  • 69.­44
  • 69.­47
  • 70.­16
  • 70.­20
  • 70.­24
  • 71.­19
  • 71.­21
  • 71.­24
  • 71.­29
  • 72.­1
  • 72.­3
  • 72.­11-12
  • 72.­18
  • 73.­95
  • 73.­98
  • 73.­117
  • 74.­22
  • 74.­51
  • 74.­53
  • 76.­7
  • 76.­24
  • 76.­31
  • 76.­33-34
  • 76.­47
  • 77.­9
  • 84.­219
  • 84.­271
  • 84.­277
  • n.­952
g.­1243

perfection of perseverance

Wylie:
  • brtson ’grus kyi pha rol tu phyin pa
Tibetan:
  • བརྩོན་འགྲུས་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ།
Sanskrit:
  • vīryapāramitā

Fourth of the six perfections.

Located in 243 passages in the translation:

  • 2.­3
  • 2.­8
  • 2.­12
  • 2.­28-30
  • 3.­39
  • 3.­43
  • 3.­85
  • 3.­104-105
  • 3.­107
  • 3.­137
  • 6.­29
  • 7.­6
  • 8.­21
  • 8.­42
  • 8.­45
  • 9.­33
  • 9.­35
  • 9.­48
  • 9.­53
  • 9.­57
  • 10.­1
  • 10.­38
  • 10.­50
  • 10.­59-60
  • 10.­63
  • 13.­4-5
  • 13.­9
  • 13.­16
  • 13.­21
  • 13.­23-27
  • 13.­30
  • 13.­41
  • 13.­47
  • 13.­55
  • 13.­66
  • 14.­2
  • 14.­18
  • 14.­27-28
  • 14.­31
  • 14.­48
  • 15.­2
  • 15.­6-7
  • 17.­60
  • 18.­5
  • 18.­24
  • 18.­37-38
  • 19.­5
  • 19.­20
  • 19.­74
  • 19.­90
  • 19.­105
  • 20.­5-7
  • 20.­14
  • 20.­17
  • 20.­40
  • 20.­57
  • 20.­68
  • 20.­75
  • 20.­92
  • 20.­97
  • 20.­103
  • 21.­6
  • 21.­8
  • 21.­15
  • 21.­25
  • 21.­56
  • 21.­62
  • 21.­69
  • 21.­77
  • 22.­10
  • 22.­21
  • 22.­39
  • 22.­53
  • 22.­72
  • 23.­6
  • 23.­22-23
  • 24.­9
  • 24.­19
  • 24.­22
  • 24.­29
  • 24.­33
  • 25.­3
  • 25.­5
  • 25.­12
  • 26.­1
  • 26.­5
  • 26.­10
  • 26.­12
  • 26.­19
  • 26.­37
  • 26.­43
  • 27.­20-21
  • 27.­38
  • 28.­2
  • 30.­1
  • 31.­4-5
  • 31.­10
  • 31.­29
  • 31.­33
  • 32.­17
  • 32.­23-26
  • 32.­32
  • 32.­35
  • 32.­38
  • 32.­69
  • 32.­74
  • 33.­4
  • 33.­6
  • 33.­8
  • 33.­10-11
  • 33.­20
  • 33.­37-38
  • 34.­36
  • 35.­6
  • 35.­27
  • 35.­43
  • 35.­45
  • 37.­13
  • 37.­19-20
  • 39.­28
  • 39.­42
  • 39.­83
  • 40.­4
  • 40.­22
  • 40.­46
  • 40.­48-49
  • 41.­48
  • 41.­52
  • 42.­2
  • 43.­10
  • 44.­19
  • 44.­23
  • 45.­1-2
  • 45.­12
  • 45.­17
  • 46.­1-3
  • 47.­20-21
  • 48.­9
  • 50.­28
  • 52.­17
  • 52.­25
  • 56.­5
  • 58.­1
  • 61.­18
  • 61.­25-26
  • 62.­5-6
  • 62.­15-16
  • 62.­21-30
  • 62.­37-38
  • 62.­40
  • 62.­49-50
  • 63.­6
  • 63.­17-19
  • 63.­23
  • 63.­30
  • 63.­71
  • 63.­74
  • 63.­92
  • 63.­118
  • 63.­155
  • 64.­27-28
  • 65.­4
  • 68.­1
  • 69.­7
  • 69.­38
  • 69.­44
  • 69.­47
  • 70.­16
  • 70.­24
  • 71.­19
  • 71.­21
  • 71.­30-34
  • 72.­1
  • 72.­3
  • 72.­19-21
  • 73.­95
  • 73.­98
  • 73.­117
  • 74.­22
  • 74.­51
  • 74.­53
  • 76.­7
  • 76.­24
  • 76.­31
  • 76.­35
  • 76.­38
  • 76.­47
  • 77.­9
  • 84.­260
  • 84.­264
  • 84.­270
  • n.­952
g.­1244

perfection of wisdom

Wylie:
  • shes rab kyi pha rol tu phyin pa
Tibetan:
  • ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ།
Sanskrit:
  • prajñā­pāramitā

Definition from the 84000 Glossary of Terms:

The sixth of the six perfections, it refers to the profound understanding of the emptiness of all phenomena, the realization of ultimate reality. It is often personified as a female deity, worshiped as the “Mother of All Buddhas” (sarva­jina­mātā).

Located in 1,973 passages in the translation:

  • s.­1
  • i.­1-2
  • i.­5-6
  • i.­8-9
  • i.­11-12
  • i.­15-16
  • i.­18-19
  • i.­26
  • i.­30
  • i.­32-36
  • i.­39-40
  • i.­43-49
  • i.­68
  • i.­70-71
  • i.­74
  • i.­77-79
  • i.­81-82
  • i.­84
  • i.­86-96
  • i.­98-112
  • i.­114-119
  • i.­121-122
  • i.­124-125
  • i.­128-129
  • i.­140-143
  • i.­147-153
  • i.­155
  • i.­161-162
  • i.­164
  • i.­170
  • i.­175
  • i.­178
  • i.­187-189
  • 1.­7
  • 1.­17
  • 1.­38
  • 2.­1-61
  • 2.­63
  • 3.­1-8
  • 3.­10
  • 3.­21-23
  • 3.­29
  • 3.­32-34
  • 3.­36-56
  • 3.­58-59
  • 3.­62
  • 3.­74-76
  • 3.­87
  • 3.­98
  • 3.­100-101
  • 3.­104-105
  • 3.­107
  • 3.­112
  • 3.­122
  • 3.­125-140
  • 3.­142-145
  • 4.­1-2
  • 4.­4-5
  • 5.­3
  • 5.­5
  • 6.­1-6
  • 6.­8
  • 6.­15
  • 6.­17
  • 6.­19
  • 6.­22-24
  • 6.­29-30
  • 6.­33-34
  • 6.­56
  • 6.­67-71
  • 6.­74
  • 7.­1-10
  • 7.­14
  • 7.­17
  • 7.­19-21
  • 7.­30
  • 8.­1
  • 8.­9-13
  • 8.­15
  • 8.­17-18
  • 8.­20-32
  • 8.­35
  • 8.­38-40
  • 8.­42-43
  • 8.­45
  • 8.­54
  • 9.­1-4
  • 9.­6-7
  • 9.­10-12
  • 9.­14-17
  • 9.­27
  • 9.­33-37
  • 9.­48
  • 9.­50-57
  • 10.­1
  • 10.­12
  • 10.­15-18
  • 10.­20
  • 10.­27-30
  • 10.­33
  • 10.­37-42
  • 10.­48-51
  • 10.­56-60
  • 10.­63
  • 11.­5-17
  • 11.­19-32
  • 11.­50
  • 11.­62
  • 11.­68-72
  • 12.­5
  • 12.­19
  • 13.­4-5
  • 13.­11-12
  • 13.­18
  • 13.­22
  • 13.­25
  • 13.­28-31
  • 13.­33-34
  • 13.­42
  • 13.­49
  • 13.­57
  • 13.­66
  • 14.­2
  • 14.­24-28
  • 14.­31
  • 14.­34
  • 14.­48
  • 15.­2
  • 15.­9
  • 15.­144
  • 16.­5
  • 16.­8-9
  • 17.­60
  • 18.­5
  • 18.­24
  • 18.­37-38
  • 18.­40
  • 19.­5
  • 19.­20
  • 19.­74
  • 19.­90
  • 19.­105
  • 19.­110
  • 20.­1-11
  • 20.­14
  • 20.­17
  • 20.­40-41
  • 20.­44
  • 20.­54
  • 20.­57
  • 20.­68
  • 20.­75
  • 20.­88-89
  • 20.­91-95
  • 20.­97
  • 20.­103
  • 21.­1
  • 21.­5-8
  • 21.­11
  • 21.­15
  • 21.­25
  • 21.­56
  • 21.­62
  • 21.­70-71
  • 21.­76-77
  • 21.­83-84
  • 21.­92-93
  • 21.­95-96
  • 22.­2-3
  • 22.­5
  • 22.­10-11
  • 22.­13-14
  • 22.­16-21
  • 22.­26-27
  • 22.­39
  • 22.­41
  • 22.­53
  • 22.­55-56
  • 22.­59-60
  • 22.­62
  • 22.­70
  • 22.­72
  • 22.­76
  • 23.­6
  • 23.­12-13
  • 23.­21-24
  • 24.­1
  • 24.­9
  • 24.­19-20
  • 24.­22
  • 24.­29
  • 24.­33
  • 24.­36-38
  • 24.­40
  • 24.­42-45
  • 24.­55-64
  • 24.­66-67
  • 24.­69
  • 24.­86
  • 25.­1-7
  • 25.­10-12
  • 26.­1-5
  • 26.­7-12
  • 26.­19
  • 26.­37-40
  • 26.­43
  • 26.­45-46
  • 26.­48
  • 27.­1-2
  • 27.­4-7
  • 27.­9-12
  • 27.­18-22
  • 27.­24
  • 27.­26
  • 27.­28
  • 27.­30
  • 27.­32
  • 27.­34-36
  • 27.­38
  • 28.­1-10
  • 28.­12-19
  • 29.­2-3
  • 29.­5-8
  • 29.­10-16
  • 30.­1-2
  • 30.­9-13
  • 30.­15-27
  • 30.­30-32
  • 30.­37
  • 30.­39-40
  • 31.­1-9
  • 31.­11-22
  • 31.­27-28
  • 31.­32-36
  • 31.­39-53
  • 31.­56-60
  • 32.­4-7
  • 32.­9-13
  • 32.­15-29
  • 32.­35-37
  • 32.­39-48
  • 32.­50-51
  • 32.­53
  • 32.­55
  • 32.­57
  • 32.­59
  • 32.­61-62
  • 32.­64-69
  • 32.­74
  • 33.­4
  • 33.­6
  • 33.­8
  • 33.­10-11
  • 33.­19-21
  • 33.­23
  • 33.­27-29
  • 33.­31
  • 33.­33-35
  • 33.­37-39
  • 33.­55-57
  • 34.­1-2
  • 34.­4-30
  • 34.­35-36
  • 34.­38-48
  • 35.­1-8
  • 35.­11-12
  • 35.­20-25
  • 35.­27
  • 35.­34-35
  • 35.­37-38
  • 35.­43-44
  • 36.­29
  • 36.­31-33
  • 36.­55-59
  • 36.­62-64
  • 36.­68
  • 36.­70
  • 36.­76-77
  • 36.­79-80
  • 37.­1-5
  • 37.­7-8
  • 37.­11-14
  • 37.­16
  • 37.­19
  • 37.­23-25
  • 37.­28
  • 37.­30
  • 37.­32-34
  • 37.­36-38
  • 37.­42
  • 37.­44-45
  • 37.­47
  • 37.­49-69
  • 37.­71-74
  • 37.­76-81
  • 38.­1-64
  • 38.­66-95
  • 39.­1-6
  • 39.­8
  • 39.­12-26
  • 39.­28-29
  • 39.­31
  • 39.­35
  • 39.­37
  • 39.­39
  • 39.­42-47
  • 39.­49-50
  • 39.­52-55
  • 39.­57-68
  • 39.­70
  • 39.­72
  • 39.­74-83
  • 39.­85-89
  • 40.­4
  • 40.­8-12
  • 40.­17
  • 40.­22-24
  • 40.­26-28
  • 40.­30-32
  • 40.­34
  • 40.­36
  • 40.­38
  • 40.­41
  • 40.­43-49
  • 40.­51-55
  • 41.­1-42
  • 41.­45-52
  • 42.­2-6
  • 42.­8-10
  • 42.­17
  • 42.­19-24
  • 42.­28-29
  • 42.­31-32
  • 43.­1-2
  • 43.­9-10
  • 43.­12
  • 43.­14-16
  • 43.­18-19
  • 43.­21-34
  • 44.­1-4
  • 44.­8-9
  • 44.­11-12
  • 44.­14-23
  • 45.­1-5
  • 45.­8-10
  • 45.­12
  • 45.­14-18
  • 46.­1-4
  • 46.­41
  • 46.­45
  • 47.­1-2
  • 47.­4-5
  • 47.­7
  • 47.­10
  • 47.­15-28
  • 48.­1
  • 48.­8-9
  • 48.­31-32
  • 48.­38-43
  • 48.­84
  • 48.­99
  • 49.­6
  • 49.­28
  • 49.­30-33
  • 50.­11
  • 50.­19
  • 50.­27-28
  • 50.­30
  • 50.­35
  • 51.­11
  • 51.­16-31
  • 51.­33
  • 51.­47-48
  • 51.­52
  • 51.­57
  • 51.­72-74
  • 51.­78
  • 51.­80
  • 52.­1-2
  • 52.­17
  • 52.­19-21
  • 52.­27
  • 53.­1
  • 53.­7
  • 54.­1-2
  • 54.­5-6
  • 54.­10-11
  • 54.­16-20
  • 54.­22
  • 55.­15-16
  • 55.­22
  • 55.­32-36
  • 55.­46
  • 55.­49-51
  • 55.­54-59
  • 55.­62-68
  • 55.­77
  • 56.­1-11
  • 56.­15-21
  • 57.­11-15
  • 57.­18
  • 57.­20-21
  • 58.­1
  • 58.­14-15
  • 58.­17-19
  • 58.­21-24
  • 58.­26
  • 58.­34
  • 59.­1-13
  • 59.­15
  • 59.­17-19
  • 59.­23
  • 60.­4-7
  • 60.­11-13
  • 60.­15-20
  • 60.­22-23
  • 60.­25-26
  • 60.­28
  • 60.­33-36
  • 60.­38-39
  • 61.­1-14
  • 61.­20
  • 61.­29-30
  • 62.­9-10
  • 62.­19-20
  • 62.­28-30
  • 62.­39-52
  • 62.­56
  • 63.­6
  • 63.­8-19
  • 63.­25-37
  • 63.­42-55
  • 63.­57-60
  • 63.­68-75
  • 63.­92-98
  • 63.­100-105
  • 63.­107-108
  • 63.­117-119
  • 63.­122-123
  • 63.­129-131
  • 63.­138-146
  • 63.­155-156
  • 63.­161
  • 63.­165-166
  • 63.­170
  • 63.­203-213
  • 63.­215-217
  • 63.­220-222
  • 64.­1
  • 64.­5
  • 64.­9
  • 64.­12-13
  • 64.­27-30
  • 64.­35
  • 65.­4
  • 65.­9-11
  • 65.­13-15
  • 65.­17
  • 68.­2
  • 69.­2-4
  • 69.­7
  • 69.­17-20
  • 69.­29
  • 69.­32
  • 69.­34
  • 69.­37-38
  • 69.­40-47
  • 70.­5-6
  • 70.­16
  • 70.­23-24
  • 70.­32
  • 70.­34-38
  • 70.­43
  • 71.­10-24
  • 71.­29-32
  • 71.­34-35
  • 71.­37-39
  • 71.­41
  • 71.­43
  • 72.­1-3
  • 72.­6-7
  • 72.­10-11
  • 72.­19
  • 72.­22
  • 72.­24
  • 72.­30-33
  • 72.­38-39
  • 73.­3-6
  • 73.­8-10
  • 73.­13
  • 73.­15
  • 73.­26-27
  • 73.­95
  • 73.­97-98
  • 73.­102-104
  • 73.­112
  • 73.­117-118
  • 74.­14-16
  • 74.­20-23
  • 74.­31-32
  • 74.­46-47
  • 74.­50-55
  • 75.­1-17
  • 75.­19
  • 75.­21
  • 75.­23
  • 76.­2-7
  • 76.­13
  • 76.­15-17
  • 76.­24
  • 76.­26
  • 76.­31
  • 76.­44-47
  • 76.­49
  • 77.­8-9
  • 77.­39
  • 78.­27-29
  • 78.­32-35
  • 78.­41-42
  • 78.­48-50
  • 79.­11
  • 79.­18-19
  • 79.­24
  • 80.­6
  • 81.­4
  • 81.­6-7
  • 81.­9-10
  • 81.­12-13
  • 81.­32
  • 81.­38
  • 82.­1
  • 83.­1-2
  • 83.­33-34
  • 83.­51-53
  • 83.­59-61
  • 84.­1-2
  • 84.­6
  • 84.­13
  • 84.­15
  • 84.­24-30
  • 84.­41
  • 84.­43
  • 84.­47
  • 84.­49-51
  • 84.­54
  • 84.­57
  • 84.­59-60
  • 84.­79
  • 84.­81
  • 84.­84
  • 84.­88
  • 84.­92
  • 84.­94-95
  • 84.­97-98
  • 84.­100
  • 84.­102
  • 84.­106-107
  • 84.­111
  • 84.­113-115
  • 84.­118
  • 84.­120
  • 84.­122
  • 84.­126
  • 84.­130
  • 84.­134
  • 84.­139
  • 84.­148
  • 84.­153-154
  • 84.­174
  • 84.­200
  • 84.­203
  • 84.­205-207
  • 84.­209
  • 84.­211
  • 84.­215
  • 84.­223
  • 84.­228
  • 84.­237
  • 84.­243
  • 84.­248
  • 84.­265
  • 85.­1-3
  • 85.­5-10
  • 85.­13-14
  • 85.­16
  • 85.­18
  • 85.­20
  • 85.­25
  • 85.­30
  • 85.­32
  • 85.­37
  • 85.­39
  • 85.­41
  • 85.­44
  • 85.­47
  • 85.­52
  • 85.­55-56
  • 85.­58-59
  • 85.­61-64
  • 86.­12-13
  • 86.­18
  • 86.­22
  • 86.­29
  • 86.­32
  • 86.­42-43
  • 87.­1-5
  • c.­1
  • n.­29
  • n.­74
  • n.­119
  • n.­153
  • n.­172
  • n.­195
  • n.­228
  • n.­347
  • n.­380
  • n.­436-437
  • n.­439
  • n.­456
  • n.­496
  • n.­505
  • n.­522
  • n.­528
  • n.­615
  • n.­621
  • n.­647
  • n.­651-652
  • n.­667
  • n.­804
  • n.­869
  • n.­893
  • n.­903
  • n.­924
  • n.­952
  • n.­961
  • n.­1028-1029
  • n.­1043
  • n.­1051
  • n.­1055-1056
  • n.­1084
  • n.­1110
  • n.­1117
  • n.­1119
  • n.­1122
  • n.­1126
  • g.­145
  • g.­163
  • g.­597
  • g.­1043
  • g.­1280
  • g.­1567
  • g.­1586
  • g.­1696
  • g.­1832
g.­1245

perfectly complete buddha

Wylie:
  • yang dag par rdzogs pa’i sangs rgyas
Tibetan:
  • ཡང་དག་པར་རྫོགས་པའི་སངས་རྒྱས།
Sanskrit:
  • samyak­saṃ­buddha

Located in 250 passages in the translation:

  • i.­96
  • 1.­17
  • 1.­24-29
  • 1.­31-32
  • 2.­25
  • 2.­60
  • 3.­7
  • 3.­18
  • 3.­48
  • 3.­56
  • 3.­65
  • 3.­88
  • 3.­105
  • 3.­110
  • 3.­122-123
  • 3.­146-147
  • 3.­152
  • 4.­5
  • 5.­5
  • 5.­7-8
  • 5.­13
  • 9.­25-26
  • 10.­59
  • 11.­11-15
  • 11.­28
  • 12.­9
  • 14.­2
  • 15.­23
  • 16.­46
  • 18.­10
  • 18.­30
  • 18.­37
  • 19.­36-40
  • 19.­57
  • 19.­113
  • 20.­1
  • 20.­53
  • 20.­71
  • 21.­27
  • 21.­83
  • 21.­95
  • 22.­15
  • 22.­37
  • 22.­42
  • 22.­49
  • 22.­54
  • 22.­58
  • 22.­62
  • 22.­64
  • 22.­68
  • 24.­14
  • 24.­19
  • 24.­87
  • 25.­1-2
  • 25.­5
  • 25.­15
  • 25.­18
  • 27.­4
  • 27.­6
  • 27.­8-11
  • 28.­1
  • 28.­7
  • 28.­10
  • 29.­9
  • 29.­12
  • 30.­11
  • 30.­37
  • 30.­40
  • 31.­7
  • 31.­11
  • 31.­15
  • 31.­17
  • 31.­35-36
  • 31.­39-40
  • 31.­57
  • 31.­59
  • 32.­5
  • 32.­21
  • 32.­44
  • 33.­12
  • 33.­29
  • 33.­34
  • 33.­57
  • 33.­59-60
  • 34.­2
  • 35.­1-2
  • 35.­11
  • 37.­10
  • 37.­17
  • 37.­37
  • 39.­1
  • 39.­41
  • 39.­62
  • 39.­66
  • 39.­68
  • 39.­79
  • 39.­87-90
  • 41.­47
  • 42.­2-5
  • 42.­14
  • 42.­16
  • 42.­23
  • 42.­31
  • 43.­9
  • 43.­12
  • 43.­30-34
  • 44.­11
  • 44.­22
  • 45.­11
  • 48.­1
  • 49.­29-31
  • 50.­1
  • 50.­13
  • 50.­28-29
  • 50.­32-34
  • 50.­37-39
  • 50.­42
  • 51.­3
  • 52.­36
  • 53.­1
  • 53.­5
  • 53.­7
  • 53.­9
  • 55.­2
  • 55.­9
  • 55.­12-13
  • 55.­15
  • 55.­31
  • 55.­49
  • 56.­6
  • 57.­17
  • 58.­2
  • 58.­6
  • 58.­22
  • 58.­33
  • 59.­9
  • 59.­13
  • 59.­16
  • 59.­18
  • 60.­8
  • 60.­10-12
  • 60.­14
  • 60.­20
  • 60.­22
  • 60.­28-29
  • 60.­32
  • 60.­36
  • 62.­43
  • 63.­149
  • 63.­153-154
  • 63.­175
  • 63.­198
  • 63.­206
  • 64.­19
  • 65.­17
  • 69.­23
  • 69.­36
  • 70.­11
  • 70.­13
  • 70.­27-31
  • 70.­48
  • 72.­9
  • 72.­20
  • 72.­32
  • 73.­10
  • 73.­97
  • 76.­7-8
  • 76.­20
  • 77.­22
  • 77.­41
  • 78.­46
  • 79.­2-3
  • 80.­1
  • 80.­3
  • 81.­21-25
  • 81.­27-28
  • 81.­31-33
  • 82.­8
  • 82.­14
  • 85.­1
  • 85.­5
  • 85.­10
  • 85.­41
  • 85.­43
  • 85.­61
  • 86.­22
  • 86.­29
  • 86.­39
  • n.­1031
g.­1249

performance of miraculous power

Wylie:
  • rdzu ’phrul gyi yul
  • rdzu ’phrul bya ba
Tibetan:
  • རྫུ་འཕྲུལ་གྱི་ཡུལ།
  • རྫུ་འཕྲུལ་བྱ་བ།
Sanskrit:
  • ṛddhividhi

Located in 11 passages in the translation:

  • i.­164
  • 1.­8
  • 3.­44
  • 3.­126-127
  • 16.­104
  • 62.­38
  • 70.­10
  • 78.­34
  • 78.­36
  • g.­269
g.­1250

perseverance

Wylie:
  • brtson ’grus
Tibetan:
  • བརྩོན་འགྲུས།
Sanskrit:
  • vīrya

The fourth of the six perfections, it is also among the seven limbs of awakening, the five faculties, the four legs of miraculous power, and the five powers. Also translated here as “effort.”

Located in 162 passages in the translation:

  • i.­54
  • i.­134
  • i.­165
  • 3.­111
  • 3.­122
  • 3.­141-142
  • 4.­3
  • 4.­5
  • 6.­31
  • 6.­33
  • 7.­17
  • 7.­20
  • 8.­6
  • 8.­11
  • 8.­54
  • 10.­38
  • 13.­9
  • 13.­16
  • 13.­47
  • 14.­18-20
  • 16.­21-24
  • 16.­44-46
  • 16.­86
  • 21.­77
  • 26.­35
  • 26.­47
  • 27.­18
  • 30.­3-6
  • 30.­23
  • 31.­49-50
  • 32.­23
  • 32.­25
  • 33.­19
  • 33.­21
  • 33.­31
  • 33.­35
  • 33.­57
  • 33.­60-62
  • 34.­5
  • 34.­7-8
  • 34.­10
  • 34.­26
  • 34.­30
  • 35.­1-2
  • 35.­4
  • 35.­7
  • 36.­2
  • 36.­4
  • 36.­39
  • 36.­65
  • 36.­67-68
  • 36.­70
  • 37.­67
  • 37.­73
  • 37.­79
  • 38.­85
  • 39.­1-3
  • 39.­6
  • 39.­8
  • 39.­47-48
  • 39.­52
  • 40.­7
  • 40.­43
  • 41.­44
  • 43.­4
  • 45.­11
  • 45.­13
  • 46.­3-4
  • 46.­41
  • 47.­30
  • 48.­5
  • 48.­8
  • 48.­22
  • 48.­31
  • 48.­38
  • 48.­40
  • 48.­42-43
  • 50.­13
  • 51.­22-23
  • 52.­11
  • 52.­25
  • 54.­5
  • 55.­49
  • 61.­18
  • 62.­6
  • 62.­22
  • 62.­50
  • 63.­60-61
  • 63.­66
  • 63.­75
  • 69.­47
  • 69.­50
  • 70.­21-24
  • 71.­5-10
  • 71.­12
  • 71.­14
  • 71.­18
  • 71.­33
  • 72.­4
  • 72.­33
  • 73.­8
  • 73.­41-44
  • 73.­101
  • 75.­10
  • 75.­12
  • 76.­15
  • 76.­48
  • 77.­8
  • 77.­31
  • 78.­40
  • 78.­55
  • 83.­1
  • 84.­55
  • 84.­131
  • 85.­10
  • 86.­39
  • n.­111
  • n.­291
  • n.­1066-1067
  • g.­158
  • g.­591
  • g.­597
  • g.­598
  • g.­645
  • g.­1519
  • g.­1547
g.­1251

person

Wylie:
  • gang zag
Tibetan:
  • གང་ཟག
Sanskrit:
  • puruṣa

Located in 10 passages in the translation:

  • 6.­69
  • 8.­6
  • 12.­3
  • 19.­70
  • 20.­61
  • 21.­25
  • 46.­34
  • 69.­44
  • 75.­21
  • 81.­12
g.­1255

phenomenon

Wylie:
  • chos
Tibetan:
  • ཆོས།
Sanskrit:
  • dharma

See “dharma.”

Located in 282 passages in the translation:

  • i.­22
  • i.­29
  • i.­37-38
  • i.­40
  • i.­42
  • i.­44-46
  • i.­48
  • i.­51
  • i.­53-54
  • i.­58
  • i.­62-63
  • i.­66
  • i.­68
  • i.­70-71
  • i.­73
  • i.­75
  • i.­81
  • i.­83-84
  • i.­93
  • i.­98-99
  • i.­101
  • i.­110-111
  • i.­119-121
  • i.­126-130
  • i.­139
  • i.­143
  • i.­149-150
  • i.­152-153
  • i.­156
  • i.­160
  • i.­162
  • i.­165-166
  • i.­171
  • i.­175-176
  • i.­180-186
  • i.­188
  • 1.­2
  • 2.­3
  • 2.­32
  • 3.­22
  • 3.­49
  • 3.­116
  • 3.­144
  • 6.­4-6
  • 6.­8
  • 6.­15
  • 6.­17
  • 6.­19
  • 6.­21-22
  • 6.­57
  • 6.­68
  • 8.­10
  • 9.­31
  • 11.­27
  • 11.­33-36
  • 11.­39-40
  • 11.­43-50
  • 11.­56
  • 13.­8
  • 15.­29
  • 15.­112-114
  • 15.­143
  • 16.­93
  • 17.­9
  • 17.­93
  • 20.­9
  • 38.­9
  • 38.­25
  • 38.­38
  • 38.­40
  • 38.­43-52
  • 38.­95
  • 46.­5-6
  • 46.­11-12
  • 46.­14-15
  • 46.­17
  • 46.­22-44
  • 47.­15
  • 48.­19
  • 50.­17
  • 51.­35
  • 51.­40-45
  • 51.­50-51
  • 52.­4
  • 54.­2
  • 54.­13
  • 55.­4
  • 55.­35-37
  • 55.­54
  • 55.­77
  • 57.­14
  • 58.­17-18
  • 58.­29-30
  • 58.­33
  • 59.­5
  • 59.­20-21
  • 59.­24
  • 61.­8-10
  • 62.­10
  • 62.­42-43
  • 63.­18
  • 63.­29-31
  • 63.­51
  • 63.­59-60
  • 63.­122
  • 63.­132
  • 63.­156
  • 63.­190
  • 63.­202-203
  • 64.­26
  • 64.­28-32
  • 69.­21
  • 70.­6
  • 70.­8-9
  • 70.­14-15
  • 70.­26
  • 70.­33
  • 70.­42
  • 70.­44-48
  • 71.­1-2
  • 71.­36
  • 72.­24
  • 72.­30-32
  • 72.­38
  • 73.­20-21
  • 73.­93
  • 74.­11-12
  • 74.­14
  • 74.­16
  • 75.­7-10
  • 75.­16
  • 75.­18-19
  • 75.­23
  • 75.­32
  • 76.­26-27
  • 76.­34
  • 76.­46
  • 79.­9-12
  • 80.­5-6
  • 81.­9-10
  • 81.­36-37
  • 84.­47
  • 84.­61
  • 84.­287
  • 85.­18
  • n.­36
  • n.­72
  • n.­121
  • n.­130
  • n.­842
  • g.­255
  • g.­371
  • g.­397
  • g.­405
  • g.­637
  • g.­686
  • g.­817
  • g.­821
  • g.­1412
  • g.­1463
  • g.­1504
  • g.­1750
  • g.­1906
g.­1258

physical form

Wylie:
  • gzugs
Tibetan:
  • གཟུགས།
Sanskrit:
  • rūpa

Located in 3 passages in the translation:

  • 33.­48
  • 39.­42
  • n.­401
g.­1260

physical remains

Wylie:
  • sku gdung
  • ring bsrel
Tibetan:
  • སྐུ་གདུང་།
  • རིང་བསྲེལ།
Sanskrit:
  • śarīra
  • dhātu

Located in 24 passages in the translation:

  • i.­89
  • 27.­7
  • 27.­10
  • 31.­1-2
  • 31.­7
  • 31.­13
  • 31.­19-20
  • 31.­29-34
  • 31.­54-55
  • 31.­61
  • 71.­5
  • 71.­30
  • 84.­51-52
  • 84.­54
  • n.­903
g.­1265

places that preclude a perfect human birth

Wylie:
  • mi khom pa
Tibetan:
  • མི་ཁོམ་པ།
Sanskrit:
  • akṣaṇa

See also n.­1126.

Located in 8 passages in the translation:

  • 1.­8-9
  • 64.­6
  • 65.­17
  • 76.­34
  • 85.­5
  • 87.­1
  • n.­1078
g.­1268

pliability

Wylie:
  • shin tu sbyangs pa
Tibetan:
  • ཤིན་ཏུ་སྦྱངས་པ།
Sanskrit:
  • prasrabdhi
  • praśrabdhi

Definition from the 84000 Glossary of Terms:

Fifth among the branches or limbs of awakening (Skt. bodhyaṅga); a condition of calm, clarity, and composure in mind and body that serves as an antidote to negativity and confers a mental and physical capacity that facilitates meditation and virtuous action.

Located in 3 passages in the translation:

  • 16.­24
  • 73.­44
  • g.­1519
g.­1269

plucked out of thin air

Wylie:
  • glo bur du
Tibetan:
  • གློ་བུར་དུ།
Sanskrit:
  • āgantuka

Located in 15 passages in the translation:

  • i.­171
  • i.­186
  • 3.­2
  • 20.­55
  • 20.­59-60
  • 74.­16
  • 83.­4
  • 83.­8
  • 83.­26-30
  • 83.­32
g.­1275

power

Wylie:
  • stobs
Tibetan:
  • སྟོབས།
Sanskrit:
  • bala

Located in 2 passages in the translation:

  • 81.­4
  • g.­1694
g.­1276

powers

Wylie:
  • stobs
Tibetan:
  • སྟོབས།
Sanskrit:
  • bala

May refer to either the “five powers” (in lists after the “[five] faculties”) or the “ten powers of the tathāgatas.”

Located in 156 passages in the translation:

  • i.­38
  • 3.­31
  • 3.­62
  • 3.­66
  • 3.­71
  • 3.­76
  • 3.­107
  • 3.­111
  • 6.­29
  • 7.­20
  • 7.­27-28
  • 8.­6
  • 8.­19
  • 8.­34
  • 8.­39
  • 9.­2
  • 10.­40
  • 10.­48
  • 10.­56
  • 10.­63
  • 10.­68
  • 11.­19
  • 11.­24
  • 12.­3
  • 12.­11
  • 12.­18
  • 13.­51
  • 14.­2
  • 18.­8
  • 18.­38
  • 19.­76
  • 19.­91
  • 19.­107
  • 20.­6
  • 20.­23
  • 20.­34
  • 20.­42
  • 20.­50
  • 20.­59
  • 20.­70
  • 20.­93
  • 20.­99
  • 20.­105
  • 21.­3
  • 21.­6
  • 21.­10
  • 21.­12
  • 21.­17-18
  • 21.­25
  • 21.­40-41
  • 21.­46
  • 21.­58-59
  • 22.­23
  • 22.­30
  • 22.­40
  • 22.­53
  • 22.­72
  • 23.­8
  • 23.­17
  • 23.­22-23
  • 24.­11
  • 24.­19
  • 24.­24
  • 24.­31
  • 24.­33
  • 24.­41
  • 24.­51
  • 25.­3
  • 25.­5
  • 26.­1
  • 26.­6
  • 26.­10
  • 26.­12
  • 26.­44
  • 26.­48
  • 27.­3
  • 27.­11
  • 27.­20
  • 28.­2
  • 28.­18
  • 30.­23
  • 31.­3
  • 31.­29
  • 31.­45
  • 31.­50
  • 32.­17
  • 32.­35
  • 32.­49
  • 32.­69
  • 33.­11
  • 33.­37-38
  • 33.­60
  • 34.­30
  • 34.­47
  • 35.­4
  • 35.­29
  • 35.­43
  • 35.­45
  • 36.­2
  • 36.­4
  • 36.­39
  • 36.­65
  • 36.­67
  • 36.­80
  • 37.­4
  • 37.­19
  • 37.­67
  • 37.­73
  • 37.­79
  • 38.­73
  • 39.­2
  • 39.­8
  • 39.­52
  • 39.­73
  • 39.­83
  • 40.­30
  • 40.­43
  • 40.­48-49
  • 41.­45
  • 41.­48
  • 41.­52
  • 42.­2
  • 42.­9
  • 43.­4
  • 43.­11
  • 43.­24
  • 44.­23
  • 45.­2
  • 46.­3-4
  • 46.­43
  • 47.­18
  • 47.­30
  • 48.­5
  • 48.­22
  • 49.­31
  • 57.­11
  • 60.­4
  • 69.­44
  • 69.­47
  • 71.­32
  • 74.­51
  • 84.­98
  • 84.­174
  • 84.­180
  • 84.­195
  • 84.­241
  • g.­6
  • g.­598
g.­1278

Prabhākarī

Wylie:
  • ’od byed pa
Tibetan:
  • འོད་བྱེད་པ།
Sanskrit:
  • prabhākarī

Lit. “Light Maker.” The third level of accomplishment pertaining to bodhisattvas. See “ten bodhisattva levels.”

Located in 2 passages in the translation:

  • 18.­38
  • g.­1690
g.­1280

practice it for suchness

Wylie:
  • de bzhin nyid du sgrub
  • de bzhin nyid la sgrub
Tibetan:
  • དེ་བཞིན་ཉིད་དུ་སྒྲུབ།
  • དེ་བཞིན་ཉིད་ལ་སྒྲུབ།
Sanskrit:
  • tathatvāya pratipad

To practice “for suchness” or “in suchness” is, from the perspective of the perfection of wisdom, to practice the indivisible unity of the ultimate and conventional thought of awakening. See also n.­479.

Located in 15 passages in the translation:

  • 22.­41
  • 39.­1
  • 39.­78
  • 39.­81-83
  • 56.­3
  • 56.­5
  • 56.­17
  • 57.­13
  • 59.­19
  • 71.­29
  • 73.­18
  • 79.­19
  • n.­490
g.­1284

Prajāpati

Wylie:
  • skye dgu’i bdag po
Tibetan:
  • སྐྱེ་དགུའི་བདག་པོ།
Sanskrit:
  • prajāpati

The “lord of creatures,” a Hindu god presiding over procreation and the protector of life.

Located in 3 passages in the translation:

  • 25.­1
  • 59.­7-8
g.­1287

Pramuditā

Wylie:
  • rab tu dga’ ba
Tibetan:
  • རབ་ཏུ་དགའ་བ།
Sanskrit:
  • pramuditā

Lit. “Joyful.” The first level of accomplishment pertaining to bodhisattvas. See “ten bodhisattva levels.”

Located in 3 passages in the translation:

  • 17.­2
  • 18.­38
  • g.­1690
g.­1289

pratyekabuddha

Wylie:
  • rang sangs rgyas
Tibetan:
  • རང་སངས་རྒྱས།
Sanskrit:
  • pratyekabuddha

Definition from the 84000 Glossary of Terms:

Literally, “buddha for oneself” or “solitary realizer.” Someone who, in his or her last life, attains awakening entirely through their own contemplation, without relying on a teacher. Unlike the awakening of a fully realized buddha (samyaksambuddha), the accomplishment of a pratyeka­buddha is not regarded as final or ultimate. They attain realization of the nature of dependent origination, the selflessness of the person, and a partial realization of the selflessness of phenomena, by observing the suchness of all that arises through interdependence. This is the result of progress in previous lives but, unlike a buddha, they do not have the necessary merit, compassion or motivation to teach others. They are named as “rhinoceros-like” (khaḍgaviṣāṇakalpa) for their preference for staying in solitude or as “congregators” (vargacārin) when their preference is to stay among peers.

Located in 346 passages in the translation:

  • i.­42-43
  • i.­55
  • i.­81
  • i.­96
  • i.­185
  • 2.­6
  • 2.­34
  • 2.­45
  • 3.­4
  • 3.­6-11
  • 3.­13
  • 3.­17-18
  • 3.­28
  • 3.­68
  • 3.­103
  • 3.­105
  • 3.­111
  • 3.­125
  • 3.­143-144
  • 4.­5
  • 6.­3
  • 6.­69
  • 7.­22
  • 7.­30
  • 8.­11
  • 8.­32
  • 8.­42
  • 9.­8
  • 9.­19
  • 9.­38
  • 9.­46
  • 10.­33-34
  • 10.­39
  • 10.­65
  • 11.­54
  • 11.­59
  • 12.­7-9
  • 12.­12
  • 12.­15
  • 12.­19
  • 13.­6-7
  • 13.­10
  • 13.­17
  • 13.­20
  • 13.­22-23
  • 13.­25-26
  • 13.­28-29
  • 13.­31
  • 13.­45
  • 13.­57
  • 13.­70
  • 15.­23
  • 16.­46
  • 17.­7
  • 17.­25
  • 17.­37
  • 17.­51
  • 17.­60
  • 17.­62
  • 17.­95
  • 18.­10
  • 18.­29
  • 18.­37-38
  • 19.­29
  • 19.­31
  • 19.­80
  • 19.­109
  • 20.­3-5
  • 20.­29-30
  • 20.­42
  • 20.­53
  • 20.­71
  • 21.­25-28
  • 21.­34
  • 21.­83
  • 22.­25
  • 22.­31
  • 22.­36-37
  • 22.­48
  • 22.­52-53
  • 22.­73
  • 22.­75
  • 23.­9
  • 23.­17
  • 23.­22-23
  • 24.­12
  • 24.­14
  • 24.­19
  • 24.­24
  • 24.­31
  • 24.­63-64
  • 25.­1-3
  • 25.­14
  • 25.­18
  • 26.­1
  • 26.­41
  • 27.­11
  • 27.­16
  • 27.­38
  • 28.­1
  • 28.­4
  • 28.­7
  • 28.­11-12
  • 29.­7-8
  • 30.­11
  • 30.­13
  • 30.­19
  • 30.­23
  • 31.­3
  • 31.­13
  • 31.­41
  • 31.­44
  • 31.­57
  • 31.­59-60
  • 32.­7
  • 32.­9
  • 32.­60-61
  • 32.­74
  • 33.­1-2
  • 33.­31
  • 33.­36
  • 33.­45
  • 33.­57
  • 33.­59-60
  • 34.­2
  • 34.­26
  • 35.­6
  • 35.­9
  • 37.­74
  • 38.­92
  • 39.­42
  • 39.­74-76
  • 39.­79
  • 40.­31-32
  • 40.­34
  • 40.­36
  • 40.­38
  • 40.­41
  • 40.­55
  • 41.­41
  • 41.­45
  • 42.­30
  • 43.­44
  • 44.­3
  • 44.­9-12
  • 46.­44
  • 48.­32-34
  • 48.­65
  • 48.­69
  • 49.­2
  • 49.­30
  • 49.­35
  • 50.­2
  • 50.­28
  • 51.­2
  • 51.­20-21
  • 52.­25
  • 52.­49
  • 54.­15
  • 55.­9
  • 55.­21-23
  • 55.­44
  • 55.­54
  • 56.­5
  • 56.­28
  • 57.­13
  • 57.­19-20
  • 58.­2
  • 58.­32
  • 60.­6
  • 60.­8
  • 60.­14
  • 60.­25-26
  • 60.­29
  • 60.­38
  • 62.­22
  • 62.­45-46
  • 62.­52
  • 63.­56
  • 63.­71
  • 63.­119
  • 63.­147
  • 63.­175-178
  • 63.­192
  • 63.­196-197
  • 63.­203
  • 63.­206
  • 63.­210
  • 64.­4
  • 64.­7-8
  • 64.­17-18
  • 64.­30
  • 66.­6
  • 67.­1
  • 68.­2
  • 69.­21-23
  • 69.­25-26
  • 69.­29
  • 69.­34
  • 69.­36
  • 69.­38
  • 70.­2
  • 70.­15
  • 70.­48
  • 71.­28
  • 71.­32
  • 72.­5
  • 72.­15-17
  • 72.­24
  • 72.­32
  • 73.­6-7
  • 73.­10
  • 73.­12
  • 73.­18
  • 73.­85
  • 73.­104
  • 74.­24
  • 74.­26-27
  • 74.­53
  • 75.­8
  • 75.­14-15
  • 75.­24
  • 76.­7
  • 76.­32
  • 76.­46
  • 77.­4
  • 77.­6
  • 78.­3-4
  • 78.­8
  • 78.­12
  • 78.­36
  • 78.­40
  • 79.­4
  • 79.­8
  • 79.­24
  • 80.­1
  • 81.­20
  • 81.­22-23
  • 81.­30-32
  • 82.­8-9
  • 82.­14
  • 84.­33-34
  • 84.­92
  • 84.­111
  • 84.­153
  • 84.­182
  • 84.­186
  • 84.­193
  • 84.­211
  • 84.­225
  • 84.­240
  • 84.­246
  • 84.­258-259
  • 84.­272
  • 84.­275
  • 84.­279
  • 84.­282
  • 84.­292
  • 85.­18
  • n.­119
  • n.­153
  • n.­216
  • n.­340
  • n.­347
  • n.­363-364
  • n.­414
  • n.­620
  • n.­893
  • n.­1029
  • g.­1290
  • g.­1291
  • g.­1690
  • g.­1692
  • g.­1729
  • g.­1730
  • g.­1809
g.­1290

Pratyekabuddha level

Wylie:
  • rang sangs rgyas sa
Tibetan:
  • རང་སངས་རྒྱས་ས།
Sanskrit:
  • pratyekabuddhabhūmi

The eighth of the ten levels traversed by all practitioners, from the level of an ordinary person until reaching buddhahood. See “ten levels” and “pratyekabuddha.”

Located in 129 passages in the translation:

  • i.­61
  • i.­117
  • 3.­15-16
  • 3.­47
  • 3.­52
  • 3.­122
  • 3.­132
  • 7.­10
  • 7.­12
  • 7.­30
  • 9.­9
  • 10.­43-48
  • 13.­14
  • 13.­48
  • 13.­53-54
  • 17.­18
  • 17.­38
  • 17.­128
  • 18.­38
  • 19.­57
  • 20.­53
  • 22.­48
  • 26.­36
  • 27.­19
  • 28.­12
  • 30.­14
  • 31.­12
  • 31.­18
  • 31.­33
  • 32.­40
  • 38.­41
  • 39.­31
  • 44.­23
  • 45.­1-5
  • 45.­8
  • 45.­10
  • 45.­12
  • 45.­14-15
  • 45.­17-18
  • 47.­11-12
  • 48.­38-40
  • 49.­6
  • 49.­25
  • 49.­31
  • 50.­7
  • 50.­31
  • 50.­33
  • 51.­59
  • 54.­8-9
  • 55.­1
  • 55.­10
  • 55.­15-16
  • 56.­19
  • 57.­9
  • 57.­12
  • 57.­20
  • 58.­16
  • 58.­18-19
  • 58.­21
  • 58.­23
  • 59.­3-4
  • 59.­17
  • 60.­7
  • 61.­7
  • 61.­28
  • 62.­2
  • 62.­8
  • 62.­10
  • 62.­14
  • 62.­22
  • 62.­24
  • 62.­26
  • 62.­32
  • 62.­34
  • 62.­38
  • 62.­45
  • 63.­21
  • 63.­58
  • 64.­15
  • 64.­18
  • 65.­10
  • 65.­13
  • 69.­2
  • 69.­24
  • 69.­38
  • 69.­40
  • 70.­2
  • 70.­18-20
  • 70.­22
  • 70.­24
  • 71.­36
  • 72.­24-26
  • 74.­51
  • 79.­19-20
  • 81.­32
  • 82.­10
  • 84.­36
  • 84.­120
  • n.­103
  • n.­952
  • n.­975
  • n.­1043
  • n.­1051
  • g.­1692
g.­1291

pratyekabuddha’s awakening

Wylie:
  • rang byang chub
Tibetan:
  • རང་བྱང་ཆུབ།
Sanskrit:
  • pratyekabodhi

See “pratyekabuddha.”

Located in 106 passages in the translation:

  • 2.­26
  • 2.­49-50
  • 3.­28
  • 3.­76
  • 3.­107
  • 14.­31-32
  • 18.­11
  • 18.­31
  • 18.­37-38
  • 19.­56
  • 21.­28
  • 23.­9
  • 26.­2
  • 26.­6
  • 27.­6
  • 28.­2
  • 28.­10
  • 32.­1
  • 32.­8
  • 32.­10-13
  • 33.­2
  • 36.­42-43
  • 37.­14
  • 37.­19
  • 37.­22
  • 37.­66-67
  • 37.­73
  • 37.­79
  • 39.­5
  • 39.­54
  • 41.­25
  • 42.­30
  • 44.­3
  • 46.­4
  • 46.­19
  • 46.­44
  • 47.­18
  • 48.­6-7
  • 49.­31
  • 50.­9
  • 54.­5
  • 54.­14
  • 54.­22
  • 55.­47
  • 56.­11
  • 58.­32
  • 62.­16
  • 62.­50
  • 63.­95-97
  • 64.­3
  • 69.­16
  • 69.­23
  • 69.­27
  • 69.­40
  • 69.­44
  • 69.­50
  • 71.­23
  • 71.­32
  • 71.­36
  • 71.­39
  • 72.­5-6
  • 72.­26
  • 72.­35
  • 73.­1
  • 73.­4
  • 73.­25
  • 73.­100
  • 73.­107
  • 73.­109-110
  • 73.­113-114
  • 74.­16
  • 75.­13-14
  • 75.­17
  • 75.­19
  • 75.­22-23
  • 76.­7
  • 76.­15-16
  • 76.­38
  • 76.­45
  • 76.­48
  • 77.­7-8
  • 77.­10-11
  • 77.­29
  • 80.­1
  • 80.­3
  • 84.­61
  • n.­363
g.­1292

prayer

Wylie:
  • smon lam
Tibetan:
  • སྨོན་ལམ།
Sanskrit:
  • praṇidhāna

A declaration of one’s aspirations and vows, and/or an invocation and request of the buddhas, bodhisattvas, etc. It is also one of the ten perfections.

Located in 20 passages in the translation:

  • i.­45
  • 1.­2
  • 2.­61
  • 3.­123
  • 3.­148
  • 8.­39
  • 17.­11
  • 17.­115
  • 30.­25
  • 31.­13
  • 54.­13
  • 58.­2
  • 73.­62
  • 73.­65
  • 81.­4
  • 84.­141
  • 84.­170
  • 84.­187
  • 85.­47
  • g.­1694
g.­1293

preceptor

Wylie:
  • mkhan po
Tibetan:
  • མཁན་པོ།
Sanskrit:
  • upādhyāya

Definition from the 84000 Glossary of Terms:

A person’s particular preceptor within the monastic tradition. They must have at least ten years of standing in the saṅgha, and their role is to confer ordination, to tend to the student, and to provide all the necessary requisites, therefore guiding that person for the taking of full vows and the maintenance of conduct and practice. This office was decreed by the Buddha so that aspirants would not have to receive ordination from the Buddha in person, and the Buddha identified two types: those who grant entry into the renunciate order and those who grant full ordination. The Tibetan translation mkhan po has also come to mean “a learned scholar,” the equivalent of a paṇḍita, but that is not the intended meaning in Indic Buddhist literature.

Located in 4 passages in the translation:

  • 10.­66
  • 73.­91
  • c.­1
  • n.­1131
g.­1299

prerequisites

Wylie:
  • yo byad
Tibetan:
  • ཡོ་བྱད།
Sanskrit:
  • upakaraṇam

Located in 2 passages in the translation:

  • 62.­2
  • 85.­20
g.­1300

pride

Wylie:
  • nga rgyal
Tibetan:
  • ང་རྒྱལ།
Sanskrit:
  • māna

Located in 13 passages in the translation:

  • i.­138
  • 3.­117
  • 8.­54
  • 11.­37
  • 17.­2
  • 17.­22
  • 55.­10
  • 67.­1
  • 73.­93
  • 84.­188
  • 84.­191
  • g.­593
  • g.­1186
g.­1301

pride in being superior

Wylie:
  • lhag pa’i nga rgyal
Tibetan:
  • ལྷག་པའི་ང་རྒྱལ།
Sanskrit:
  • adhimāna

Located in 5 passages in the translation:

  • 17.­6
  • 17.­56
  • 52.­50
  • 63.­11
  • 67.­1
g.­1304

proclaim the name

Wylie:
  • ming yongs su brjod pa mdzad
Tibetan:
  • མིང་ཡོངས་སུ་བརྗོད་པ་མཛད།
Sanskrit:
  • nāmadheyaṃ parikīrtaya

Located in 1 passage in the translation:

  • 30.­1
g.­1314

purification

Wylie:
  • yongs su sbyang ba
  • yongs su sbyong ba
  • rnam par byang ba
Tibetan:
  • ཡོངས་སུ་སྦྱང་བ།
  • ཡོངས་སུ་སྦྱོང་བ།
  • རྣམ་པར་བྱང་བ།
Sanskrit:
  • parikarman
  • vyavadāna

Located in 97 passages in the translation:

  • i.­23-24
  • i.­27-28
  • i.­51-52
  • i.­58
  • i.­60
  • i.­74
  • i.­77
  • i.­85
  • i.­110
  • i.­161
  • 3.­2
  • 3.­23
  • 6.­24-25
  • 7.­17
  • 9.­39
  • 10.­10
  • 10.­12
  • 10.­14-15
  • 11.­18
  • 12.­9
  • 14.­24
  • 16.­87
  • 17.­1-2
  • 17.­9
  • 17.­13-24
  • 17.­86
  • 17.­129
  • 19.­46
  • 19.­99
  • 21.­42
  • 24.­40-41
  • 31.­3
  • 31.­37-38
  • 31.­42
  • 32.­18
  • 33.­5
  • 33.­40
  • 33.­59
  • 34.­15
  • 36.­49
  • 39.­42
  • 42.­8
  • 42.­30
  • 46.­19
  • 50.­31
  • 52.­8
  • 55.­37
  • 55.­43
  • 70.­44
  • 70.­48
  • 73.­71
  • 74.­9
  • 74.­35
  • 75.­42
  • 76.­18
  • 80.­14
  • 80.­18-19
  • 80.­22-23
  • 80.­26-27
  • 80.­30-31
  • 80.­34-37
  • 81.­1-3
  • 83.­1
  • 84.­203
  • n.­60
  • n.­306
  • n.­309
  • g.­899
  • g.­1695
g.­1315

purification of a buddhafield

Wylie:
  • sangs rgyas kyi zhing yongs su dag par bgyid pa
  • sangs rgyas kyi zhing yongs su dag par byed pa
Tibetan:
  • སངས་རྒྱས་ཀྱི་ཞིང་ཡོངས་སུ་དག་པར་བགྱིད་པ།
  • སངས་རྒྱས་ཀྱི་ཞིང་ཡོངས་སུ་དག་པར་བྱེད་པ།
Sanskrit:
  • buddha­kṣetra­pariśodhana

Located in 18 passages in the translation:

  • 12.­3
  • 17.­4
  • 17.­35
  • 17.­110
  • 17.­126
  • 18.­39
  • 25.­15
  • 27.­11
  • 28.­1
  • 30.­23
  • 39.­42
  • 50.­10
  • 65.­4
  • 65.­17
  • 77.­30
  • 77.­43
  • 78.­56
  • 84.­264
g.­1318

Pūrṇa

Wylie:
  • gang po
Tibetan:
  • གང་པོ།
Sanskrit:
  • pūrṇa

See “Pūrṇa Maitrāyaṇī­putra.”

Located in 23 passages in the translation:

  • i.­54-55
  • i.­126
  • 13.­1-4
  • 13.­36-37
  • 13.­65-66
  • 14.­42-53
g.­1319

Pūrṇa Maitrāyaṇī­putra

Wylie:
  • byams ma’i bu gang po
Tibetan:
  • བྱམས་མའི་བུ་གང་པོ།
Sanskrit:
  • pūrṇa­maitrāyaṇī­putra

One of the ten principal śrāvaka disciples of the Buddha, he was the greatest in his ability to teach the Dharma.

Located in 10 passages in the translation:

  • 4.­1
  • 13.­1
  • 13.­3
  • 13.­65
  • 14.­41
  • 20.­1
  • 23.­12
  • 48.­63
  • 87.­6
  • g.­1318
g.­1327

rage

Wylie:
  • khro ba
  • khong khro
Tibetan:
  • ཁྲོ་བ།
  • ཁོང་ཁྲོ།
Sanskrit:
  • krodha

Located in 7 passages in the translation:

  • 26.­6
  • 26.­13
  • 50.­22
  • 76.­33-34
  • 78.­48
  • 83.­1
g.­1329

Rājagṛha

Wylie:
  • rgyal po’i khab
Tibetan:
  • རྒྱལ་པོའི་ཁབ།
Sanskrit:
  • rājagṛha

Definition from the 84000 Glossary of Terms:

The ancient capital of Magadha prior to its relocation to Pāṭaliputra during the Mauryan dynasty, Rājagṛha is one of the most important locations in Buddhist history. The literature tells us that the Buddha and his saṅgha spent a considerable amount of time in residence in and around Rājagṛha‍—in nearby places, such as the Vulture Peak Mountain (Gṛdhrakūṭaparvata), a major site of the Mahāyāna sūtras, and the Bamboo Grove (Veṇuvana)‍—enjoying the patronage of King Bimbisāra and then of his son King Ajātaśatru. Rājagṛha is also remembered as the location where the first Buddhist monastic council was held after the Buddha Śākyamuni passed into parinirvāṇa. Now known as Rajgir and located in the modern Indian state of Bihar.

Located in 3 passages in the translation:

  • i.­1
  • i.­14
  • 1.­2
g.­1332

range of hearing

Wylie:
  • rna lam
Tibetan:
  • རྣ་ལམ།
Sanskrit:
  • śrotāvabhāsa

Located in 1 passage in the translation:

  • 39.­1
g.­1337

Ratnadatta

Wylie:
  • rin chen byin
Tibetan:
  • རིན་ཆེན་བྱིན།
Sanskrit:
  • ratnadatta

A bodhisattva great being present in the audience of this sūtra.

Located in 1 passage in the translation:

  • 1.­2
g.­1338

Ratnagarbha

Wylie:
  • rin po ches byin
Tibetan:
  • རིན་པོ་ཆེས་བྱིན།
Sanskrit:
  • ratnagarbha

A bodhisattva great being present in the audience of this sūtra.

Located in 1 passage in the translation:

  • 1.­2
g.­1340

Ratnākara

Wylie:
  • dkon mchog ’byung gnas
  • rin chen ’byung gnas
Tibetan:
  • དཀོན་མཆོག་འབྱུང་གནས།
  • རིན་ཆེན་འབྱུང་གནས།
Sanskrit:
  • ratnākara

A bodhisattva great being present in the audience of this sūtra.

Located in 1 passage in the translation:

  • 1.­2
g.­1345

Ratna­mudrā­hasta

Wylie:
  • lag na phyag rgya rin po che
Tibetan:
  • ལག་ན་ཕྱག་རྒྱ་རིན་པོ་ཆེ།
Sanskrit:
  • ratna­mudrā­hasta

A bodhisattva great being present in the audience of this sūtra.

Located in 1 passage in the translation:

  • 1.­2
g.­1349

real basis

Wylie:
  • dngos po
Tibetan:
  • དངོས་པོ།
Sanskrit:
  • vastu

Also rendered as “existent thing,” “real thing,” and “something that exists.”

Located in 29 passages in the translation:

  • i.­175
  • 8.­1
  • 17.­57
  • 17.­59
  • 24.­85
  • 30.­21
  • 74.­16
  • 75.­22-23
  • 76.­8-9
  • 76.­11-15
  • 76.­34
  • 80.­7-10
  • 80.­15
  • 80.­17
  • 80.­19
  • 80.­21
  • 80.­29
  • 80.­33
  • g.­540
  • g.­1350
g.­1350

real thing

Wylie:
  • dngos po
Tibetan:
  • དངོས་པོ།
Sanskrit:
  • bhāva

Also rendered as “existent thing,” “something that exists,” and “real basis.”

Located in 8 passages in the translation:

  • 8.­11
  • 8.­47
  • 9.­17
  • 82.­3
  • 84.­291
  • n.­571
  • g.­540
  • g.­1349
g.­1351

reality

Wylie:
  • don
Tibetan:
  • དོན།
Sanskrit:
  • artha

The meaning or actuality of something.

Located in 21 passages in the translation:

  • 16.­12
  • 16.­16
  • 31.­55
  • 31.­58
  • 47.­12
  • 50.­38
  • 51.­46-48
  • 51.­52
  • 55.­32
  • 58.­15-17
  • 59.­3
  • 63.­29-30
  • 63.­211-213
  • n.­481
g.­1356

recollection

Wylie:
  • rjes su dran pa
Tibetan:
  • རྗེས་སུ་དྲན་པ།
Sanskrit:
  • anusmṛti

Located in 12 passages in the translation:

  • 3.­44
  • 3.­130
  • 11.­42
  • 16.­57-58
  • 16.­74-75
  • 16.­97
  • 73.­87
  • 78.­34
  • 78.­46
  • g.­269
g.­1357

red lotus

Wylie:
  • ku mu da
  • ut+pa la dmar po
Tibetan:
  • ཀུ་མུ་ད།
  • ཨུཏྤ་ལ་དམར་པོ།
Sanskrit:
  • kumuda

Located in 5 passages in the translation:

  • 1.­13
  • 5.­8
  • 37.­76
  • 48.­1
  • 73.­90
g.­1359

reflection in the mirror

Wylie:
  • gzugs brnyan
Tibetan:
  • གཟུགས་བརྙན།
Sanskrit:
  • pratibimba

Located in 8 passages in the translation:

  • 1.­2
  • 8.­8
  • 13.­31
  • 14.­38
  • 14.­44
  • 20.­91
  • 81.­4-5
g.­1365

religious mendicant

Wylie:
  • kun tu rgyu
Tibetan:
  • ཀུན་ཏུ་རྒྱུ།
Sanskrit:
  • parivrājaka

Definition from the 84000 Glossary of Terms:

A non-Buddhist religious mendicant who literally “roams around.” Historically, they wandered in India from ancient times, including the time of the Buddha, and held a variety of beliefs, engaging with one another in debate on a range of topics. Some of their metaphysical views are presented in the early Buddhist discourses of the Pali Canon. They included women in their number.

Located in 16 passages in the translation:

  • i.­45
  • 8.­35-36
  • 8.­38
  • 8.­55
  • 26.­5
  • 26.­7
  • 29.­1-6
  • 29.­17
  • 49.­30
  • g.­1586
g.­1370

residual impression connection

Wylie:
  • bag chags dang mtshams sbyor ba
  • bag chags kyi mtshams sbyor ba
Tibetan:
  • བག་ཆགས་དང་མཚམས་སྦྱོར་བ།
  • བག་ཆགས་ཀྱི་མཚམས་སྦྱོར་བ།
Sanskrit:
  • vāsanānusaṃdhi

Located in 16 passages in the translation:

  • i.­179
  • 63.­192
  • 63.­195-196
  • 69.­16
  • 69.­23
  • 69.­44-45
  • 69.­50
  • 70.­4-5
  • 73.­32
  • 73.­113
  • 75.­19
  • 79.­2
  • n.­32
g.­1371

residual impressions

Wylie:
  • bag chags
Tibetan:
  • བག་ཆགས།
Sanskrit:
  • vāsanā

Karmic traces or residues imprinted by past actions and constituting tendencies that predispose one to particular patterns of behavior.

Located in 28 passages in the translation:

  • 2.­5
  • 3.­132
  • 17.­96
  • 17.­127
  • 19.­35
  • 22.­48
  • 31.­30
  • 34.­1
  • 39.­5
  • 39.­42
  • 48.­96
  • 55.­31
  • 60.­7
  • 64.­29
  • 69.­24-25
  • 70.­2
  • 71.­36
  • 72.­20
  • 73.­38
  • 73.­85
  • 73.­93
  • 78.­15
  • 82.­10
  • n.­32
  • n.­597
  • n.­673
  • n.­1051
g.­1379

reveal

Wylie:
  • ston
Tibetan:
  • སྟོན།
Sanskrit:
  • darśaya

Located in 33 passages in the translation:

  • 10.­61
  • 12.­3
  • 12.­5
  • 13.­44
  • 22.­1
  • 32.­53
  • 32.­55
  • 37.­75
  • 42.­1
  • 42.­5
  • 42.­8-9
  • 42.­31
  • 43.­12
  • 43.­16
  • 43.­18-28
  • 55.­50
  • 60.­38
  • 84.­84
  • 84.­110
  • 84.­115
  • 85.­47
  • 85.­64
g.­1381

right effort

Wylie:
  • yang dag pa’i rtsol ba
Tibetan:
  • ཡང་དག་པའི་རྩོལ་བ།
Sanskrit:
  • samyakvyāyāma

Located in 4 passages in the translation:

  • 16.­25
  • 73.­45
  • g.­474
  • g.­1095
g.­1382

right efforts

Wylie:
  • yang dag pa’i spong ba
Tibetan:
  • ཡང་དག་པའི་སྤོང་བ།
Sanskrit:
  • samyakprahāṇa

See “four right efforts.”

Located in 111 passages in the translation:

  • 3.­31
  • 3.­39
  • 3.­62
  • 3.­66
  • 3.­71
  • 3.­76
  • 3.­107
  • 3.­111
  • 6.­29
  • 7.­20
  • 7.­27
  • 8.­19
  • 8.­34
  • 10.­40
  • 10.­48
  • 10.­56
  • 10.­63
  • 10.­68
  • 11.­24
  • 14.­2
  • 18.­8
  • 18.­38
  • 19.­76
  • 19.­91
  • 19.­107
  • 20.­6
  • 20.­23
  • 20.­34
  • 20.­42
  • 20.­50
  • 20.­59
  • 20.­70
  • 20.­93
  • 20.­99
  • 20.­105
  • 21.­6
  • 21.­10
  • 21.­17
  • 21.­25
  • 21.­58
  • 22.­23
  • 22.­30
  • 22.­40
  • 22.­53
  • 22.­72
  • 23.­8
  • 23.­17
  • 23.­22-23
  • 24.­11
  • 24.­19
  • 24.­24
  • 24.­31
  • 24.­33
  • 25.­3
  • 25.­5
  • 26.­1
  • 26.­6
  • 26.­10
  • 26.­12
  • 26.­44
  • 26.­48
  • 27.­11
  • 27.­20
  • 28.­2
  • 30.­23
  • 31.­3
  • 31.­29
  • 31.­45
  • 32.­17
  • 32.­35
  • 32.­69
  • 35.­4
  • 35.­29
  • 35.­43
  • 36.­2
  • 36.­4
  • 36.­39
  • 36.­65
  • 36.­67
  • 37.­19
  • 37.­67
  • 37.­73
  • 37.­79
  • 38.­70
  • 39.­2
  • 39.­8
  • 39.­52
  • 39.­73
  • 39.­83
  • 40.­30
  • 40.­43
  • 41.­45
  • 42.­2
  • 44.­23
  • 45.­2
  • 46.­3-4
  • 46.­43
  • 47.­18
  • 48.­5
  • 48.­22
  • 49.­31
  • 62.­40
  • 62.­43
  • 63.­171
  • 69.­44
  • 69.­47
  • 71.­32
  • 73.­40
  • 74.­51
g.­1383

right idea

Wylie:
  • yang dag pa’i rtog pa
Tibetan:
  • ཡང་དག་པའི་རྟོག་པ།
Sanskrit:
  • samyaksaṃkalpa

Located in 4 passages in the translation:

  • 16.­25
  • 73.­45
  • g.­474
  • g.­1095
g.­1384

robber

Wylie:
  • chom rkun
Tibetan:
  • ཆོམ་རྐུན།
Sanskrit:
  • caura
  • dasyu

Located in 7 passages in the translation:

  • i.­138
  • 39.­30
  • 41.­36
  • 50.­20
  • 55.­26
  • 78.­9
  • n.­642
g.­1389

rule

Wylie:
  • sdom pa
Tibetan:
  • སྡོམ་པ།
Sanskrit:
  • saṃvara

Located in 1 passage in the translation:

  • 62.­2
g.­1391

rut

Wylie:
  • shul
Tibetan:
  • ཤུལ།
Sanskrit:
  • mārga

Located in 1 passage in the translation:

  • 34.­1
g.­1393

Sadāprarudita

Wylie:
  • rtag tu ngu
Tibetan:
  • རྟག་ཏུ་ངུ།
Sanskrit:
  • sadāprarudita

Definition from the 84000 Glossary of Terms:

A bodhisattva famous for his quest for the Dharma and for his devotion to the teacher. It is told that Sadāprarudita, in order to make offerings to the bodhisattva Dharmodgata and request the Prajñāpāramitā teachings, sets out to sell his own flesh and blood. After receiving a first set of teachings, Sadāprarudita waits seven years for the bodhisattva Dharmodgata, his teacher, to emerge from meditation. When he receives signs this is about to happen, he wishes to prepare the ground for the teachings by settling the dust. Māra makes all the water disappear, so Sadāprarudita decides to use his own blood to settle the dust. He is said to be practicing in the presence of Buddha Bhīṣma­garjita­nirghoṣa­svara. His name means "Ever Weeping", on account of the numerous tears he shed until he found the teachings.

His story is told in detail by the Buddha in The Perfection of Wisdom in Eighteen Thousand Lines (Toh 10, ch. 85–86), and can be found quoted in several works, such as The Words of My Perfect Teacher (kun bzang bla ma’i zhal lung) by Patrul Rinpoche.

Located in 78 passages in the translation:

  • s.­2
  • i.­19
  • i.­188
  • 85.­1-5
  • 85.­8-10
  • 85.­15-17
  • 85.­19
  • 85.­21-29
  • 85.­31-32
  • 85.­34-38
  • 85.­40-41
  • 85.­43-47
  • 85.­50-51
  • 85.­53-56
  • 85.­58-60
  • 85.­62-63
  • 85.­65
  • 86.­1
  • 86.­7
  • 86.­11
  • 86.­19-20
  • 86.­22-26
  • 86.­28
  • 86.­30-37
  • 86.­39-42
  • 86.­44
  • 87.­1
  • n.­1055
  • g.­186
  • g.­412
g.­1394

Sādhumatī

Wylie:
  • legs pa’i blo gros
Tibetan:
  • ལེགས་པའི་བློ་གྲོས།
Sanskrit:
  • sādhumatī

Lit. “Auspicious Intellect.” The ninth level of accomplishment pertaining to bodhisattvas. See “ten bodhisattva levels.”

Located in 2 passages in the translation:

  • 18.­38
  • g.­1690
g.­1398

Śākya

Wylie:
  • shAkya
Tibetan:
  • ཤཱཀྱ།
Sanskrit:
  • śākya

Definition from the 84000 Glossary of Terms:

Name of the ancient tribe in which the Buddha was born as a prince; their kingdom was based to the east of Kośala, in the foothills near the present-day border of India and Nepal, with Kapilavastu as its capital.

Located in 2 passages in the translation:

  • 29.­10
  • n.­402
g.­1399

Śākyamuni

Wylie:
  • shAkya thub pa
Tibetan:
  • ཤཱཀྱ་ཐུབ་པ།
Sanskrit:
  • śākyamuni

Definition from the 84000 Glossary of Terms:

An epithet for the historical Buddha, Siddhārtha Gautama: he was a muni (“sage”) from the Śākya clan. He is counted as the fourth of the first four buddhas of the present Good Eon, the other three being Krakucchanda, Kanakamuni, and Kāśyapa. He will be followed by Maitreya, the next buddha in this eon.

Located in 32 passages in the translation:

  • i.­21
  • i.­26
  • i.­85
  • 1.­15-16
  • 1.­18-19
  • 1.­21-23
  • 1.­33-34
  • 1.­36-38
  • 5.­3
  • 5.­5
  • 5.­7-8
  • 25.­5
  • g.­204
  • g.­228
  • g.­417
  • g.­722
  • g.­1154
  • g.­1328
  • g.­1342
  • g.­1398
  • g.­1531
  • g.­1622
  • g.­1681
  • g.­1755
g.­1412

sameness

Wylie:
  • mnyam pa nyid
Tibetan:
  • མཉམ་པ་ཉིད།
Sanskrit:
  • samatā

The fact that while all phenomena appear differently, they nonetheless share an identical nature.

Located in 51 passages in the translation:

  • i.­111
  • i.­180
  • i.­182-184
  • 1.­2
  • 3.­36
  • 14.­21
  • 15.­89
  • 16.­98-99
  • 16.­102
  • 17.­9
  • 17.­89
  • 33.­12
  • 36.­58
  • 46.­38
  • 47.­27
  • 48.­4
  • 48.­11
  • 48.­20
  • 57.­1-2
  • 62.­56
  • 63.­138
  • 69.­14
  • 74.­56
  • 79.­15-16
  • 81.­2-3
  • 81.­17-20
  • 81.­22-27
  • 81.­29-31
  • 81.­37
  • 82.­1
  • 84.­29
  • n.­304
  • g.­1403
  • g.­1452
  • g.­1465
g.­1414

saṃsāra

Wylie:
  • ’khor ba
Tibetan:
  • འཁོར་བ།
Sanskrit:
  • saṃsāra

Definition from the 84000 Glossary of Terms:

A state of involuntary existence conditioned by afflicted mental states and the imprint of past actions, characterized by suffering in a cycle of life, death, and rebirth. On its reversal, the contrasting state of nirvāṇa is attained, free from suffering and the processes of rebirth.

Located in 86 passages in the translation:

  • i.­47
  • i.­90
  • i.­101
  • i.­128
  • i.­163
  • 6.­24-28
  • 8.­9
  • 10.­67
  • 11.­56
  • 17.­26
  • 19.­99
  • 20.­82
  • 22.­4
  • 34.­1
  • 34.­15
  • 46.­9
  • 49.­31
  • 51.­11
  • 51.­16
  • 52.­53
  • 55.­27
  • 57.­7
  • 62.­6
  • 62.­8
  • 63.­19
  • 63.­30
  • 63.­66
  • 63.­143
  • 63.­148-149
  • 66.­6
  • 67.­1
  • 68.­2
  • 69.­38
  • 70.­18-19
  • 72.­4
  • 72.­8
  • 73.­93
  • 74.­3
  • 74.­5
  • 74.­9
  • 76.­27-28
  • 76.­30-31
  • 76.­47
  • 76.­49
  • 77.­16
  • 77.­41
  • 78.­54
  • 79.­5-6
  • 79.­10-13
  • 80.­1
  • 80.­3
  • 80.­7
  • 80.­13
  • 82.­2
  • 83.­1
  • 83.­57-61
  • 84.­85
  • 84.­201
  • 84.­264
  • 85.­47
  • 86.­37
  • n.­595
  • n.­673
  • n.­751
  • n.­820
  • n.­864
  • n.­980
  • g.­366
  • g.­594
  • g.­1237
g.­1416

Saṃtuṣita

Wylie:
  • yongs su dga’ ldan
Tibetan:
  • ཡོངས་སུ་དགའ་ལྡན།
Sanskrit:
  • saṃtuṣita

Head of the Tuṣita gods.

Located in 2 passages in the translation:

  • 22.­1
  • 56.­6
g.­1420

saṅgha

Wylie:
  • dge ’dun
Tibetan:
  • དགེ་འདུན།
Sanskrit:
  • saṅgha

Definition from the 84000 Glossary of Terms:

Though often specifically reserved for the monastic community, this term can be applied to any of the four Buddhist communities‍—monks, nuns, laymen, and laywomen‍—as well as to identify the different groups of practitioners, like the community of bodhisattvas or the community of śrāvakas. It is also the third of the Three Jewels (triratna) of Buddhism: the Buddha, the Teaching, and the Community.

In this text:

Also rendered here as “community.”

Located in 66 passages in the translation:

  • 1.­15-16
  • 2.­25
  • 2.­48
  • 3.­70
  • 3.­88
  • 3.­110
  • 8.­9
  • 12.­3
  • 14.­7
  • 17.­8
  • 17.­79
  • 22.­66
  • 25.­15
  • 25.­17
  • 27.­10
  • 27.­13-15
  • 27.­18
  • 28.­2
  • 28.­4
  • 28.­7
  • 29.­8
  • 29.­12
  • 30.­37
  • 30.­40
  • 32.­74
  • 33.­13-14
  • 33.­33
  • 33.­57
  • 33.­59-61
  • 35.­9
  • 35.­19-20
  • 37.­22
  • 41.­47
  • 49.­30
  • 51.­18
  • 51.­30
  • 58.­5
  • 60.­19
  • 70.­35
  • 70.­44
  • 73.­25
  • 77.­37
  • 78.­9
  • 79.­13
  • 81.­25-27
  • 84.­281
  • 84.­300
  • 87.­5
  • n.­115
  • n.­390
  • n.­446
  • g.­282
  • g.­595
  • g.­939
  • g.­1385
  • g.­1722
  • g.­1759
g.­1424

Śāriputra

Wylie:
  • shA ri’i bu
Tibetan:
  • ཤཱ་རིའི་བུ།
Sanskrit:
  • śāriputra

Definition from the 84000 Glossary of Terms:

One of the principal śrāvaka disciples of the Buddha, he was renowned for his discipline and for having been praised by the Buddha as foremost of the wise (often paired with Maudgalyā­yana, who was praised as foremost in the capacity for miraculous powers). His father, Tiṣya, to honor Śāriputra’s mother, Śārikā, named him Śāradvatīputra, or, in its contracted form, Śāriputra, meaning “Śārikā’s Son.”

Located in 730 passages in the translation:

  • i.­1
  • i.­15-17
  • i.­26
  • i.­32-34
  • i.­43
  • i.­46
  • i.­52-53
  • i.­55
  • i.­70-72
  • i.­75
  • i.­105
  • i.­126
  • i.­133
  • 2.­1-6
  • 2.­8-49
  • 2.­51-57
  • 2.­60-64
  • 3.­1-23
  • 3.­29
  • 3.­32-34
  • 3.­36-117
  • 3.­120-144
  • 4.­1
  • 4.­5
  • 6.­3
  • 7.­11-16
  • 7.­18-29
  • 8.­41-48
  • 8.­50-54
  • 9.­5-6
  • 9.­9-14
  • 9.­16-17
  • 9.­21-32
  • 9.­34-43
  • 9.­50-59
  • 12.­1-5
  • 12.­8-19
  • 13.­3-4
  • 13.­6-20
  • 13.­22-23
  • 13.­25-26
  • 13.­28-29
  • 13.­31-37
  • 13.­42-43
  • 13.­47
  • 13.­50-52
  • 13.­58-70
  • 20.­11-22
  • 20.­24-45
  • 20.­54-91
  • 21.­1-2
  • 21.­4-7
  • 21.­11-24
  • 21.­26
  • 21.­28-64
  • 21.­67-68
  • 21.­70-71
  • 21.­80-88
  • 21.­91
  • 22.­56-59
  • 23.­22-25
  • 24.­35-45
  • 29.­4-8
  • 31.­3-4
  • 34.­1-4
  • 34.­7-15
  • 35.­1-2
  • 35.­10-18
  • 36.­1-33
  • 36.­64-68
  • 39.­2-4
  • 39.­12-28
  • 39.­32-33
  • 39.­40
  • 39.­61-66
  • 39.­68-84
  • 39.­86-90
  • 39.­92-94
  • 48.­27-28
  • 48.­31-41
  • 48.­47-48
  • 48.­51
  • 48.­54-55
  • 48.­57-60
  • 48.­62-70
  • 48.­72
  • 52.­1-20
  • 58.­26-34
  • 59.­1-2
  • 76.­3-4
  • 76.­6-7
  • 76.­9
  • 76.­11
  • 76.­13-22
  • 87.­6
  • n.­83
  • n.­91
  • n.­118
  • n.­190
  • n.­222
  • n.­454
  • g.­982
  • g.­1378
g.­1488

Śatakratu

Wylie:
  • brgya byin
Tibetan:
  • བརྒྱ་བྱིན།
Sanskrit:
  • śakra
  • śatakratu

Definition from the 84000 Glossary of Terms:

The lord of the gods in the Heaven of the Thirty-Three (trāyastriṃśa). Alternatively known as Indra, the deity that is called “lord of the gods” dwells on the summit of Mount Sumeru and wields the thunderbolt. The Tibetan translation brgya byin (meaning “one hundred sacrifices”) is based on an etymology that śakra is an abbreviation of śata-kratu, one who has performed a hundred sacrifices. Each world with a central Sumeru has a Śakra. Also known by other names such as Kauśika, Devendra, and Śacipati.

Located in 167 passages in the translation:

  • i.­18
  • i.­77
  • 22.­1-3
  • 22.­12
  • 22.­16
  • 22.­27
  • 22.­77
  • 24.­1
  • 24.­3
  • 24.­5
  • 24.­15-17
  • 24.­25
  • 24.­43
  • 24.­45-46
  • 24.­48
  • 24.­63
  • 25.­7
  • 25.­17
  • 25.­19
  • 26.­1-4
  • 26.­11
  • 26.­39
  • 26.­41
  • 27.­1
  • 27.­7-9
  • 27.­12-14
  • 27.­17
  • 27.­22-23
  • 27.­25
  • 27.­27
  • 27.­29
  • 27.­31
  • 27.­33
  • 27.­36
  • 27.­38
  • 28.­1
  • 28.­3
  • 28.­5
  • 28.­8-9
  • 28.­14
  • 29.­2-3
  • 29.­5
  • 29.­10-11
  • 29.­13
  • 29.­15-16
  • 30.­11-12
  • 30.­16-17
  • 30.­30
  • 31.­1-7
  • 31.­25-27
  • 31.­39
  • 31.­45
  • 31.­48
  • 31.­52
  • 31.­55
  • 32.­3
  • 32.­8
  • 32.­14
  • 32.­19
  • 32.­24
  • 32.­28
  • 32.­45
  • 32.­52
  • 32.­54
  • 32.­56
  • 32.­58
  • 32.­60
  • 32.­63
  • 32.­69
  • 32.­74
  • 33.­54
  • 34.­3-4
  • 34.­7
  • 34.­16
  • 34.­18
  • 34.­20
  • 34.­22
  • 36.­69
  • 37.­23
  • 37.­25
  • 37.­27
  • 37.­29
  • 37.­31
  • 37.­33
  • 37.­36
  • 39.­1
  • 39.­3
  • 39.­5-7
  • 39.­22
  • 39.­24
  • 54.­19
  • 56.­1
  • 56.­4-5
  • 56.­9-11
  • 58.­1-2
  • 58.­4-5
  • 59.­23-25
  • 60.­1
  • 60.­3-4
  • 83.­69
  • 84.­51
  • 84.­62
  • 84.­89
  • 85.­28
  • 85.­41-43
  • 85.­47
  • 85.­53-57
  • 86.­19
  • 86.­23-24
  • 86.­29
  • 86.­37-39
  • 86.­41
  • n.­378
  • n.­406
  • n.­418
  • n.­903
  • n.­1051
  • g.­750
  • g.­1745
  • g.­1819
g.­1491

savage

Wylie:
  • gdol pa
Tibetan:
  • གདོལ་པ།
Sanskrit:
  • caṇḍāla

Also rendered here as “outcast.”

Located in 3 passages in the translation:

  • 39.­30
  • 40.­52
  • 41.­36
g.­1496

seer

Wylie:
  • drang srong
Tibetan:
  • དྲང་སྲོང་།
Sanskrit:
  • ṛṣi

“Sage.” An ancient Indian spiritual title, especially for divinely inspired individuals credited with creating the foundations for all Indian culture.

Located in 1 passage in the translation:

  • 25.­1
g.­1503

sense faculty

Wylie:
  • dbang po
Tibetan:
  • དབང་པོ།
Sanskrit:
  • indriya

Located in 7 passages in the translation:

  • i.­60
  • 1.­10
  • 26.­36
  • 84.­224
  • g.­470
  • g.­556
  • g.­1545
g.­1504

sense field

Wylie:
  • skye mched
Tibetan:
  • སྐྱེ་མཆེད།
Sanskrit:
  • āyatana

Twelve sense fields: the six sensory faculties (the eyes, nose, ear, tongue, body, and mind), which form in the womb and eventually have contact with the external six bases of sensory perception (form, smell, sound, taste, touch, and phenomena). In another context in this sūtra, āyatana refers to the four formless absorptions.

Located in 110 passages in the translation:

  • i.­23
  • i.­38
  • 3.­25
  • 6.­49-51
  • 6.­54
  • 7.­27-28
  • 8.­3
  • 8.­11
  • 8.­15
  • 9.­13
  • 9.­38
  • 9.­43
  • 9.­45
  • 9.­49
  • 11.­19
  • 11.­22
  • 11.­38
  • 12.­3
  • 12.­18
  • 13.­69
  • 15.­13
  • 16.­39
  • 16.­104
  • 17.­8
  • 17.­73
  • 18.­37
  • 20.­34
  • 20.­95
  • 20.­102
  • 21.­3
  • 21.­6
  • 21.­12
  • 21.­18-19
  • 21.­23
  • 21.­25-26
  • 21.­40-41
  • 21.­46
  • 21.­50
  • 21.­61
  • 21.­90
  • 22.­35
  • 22.­73
  • 23.­17
  • 24.­19
  • 24.­25-26
  • 24.­33
  • 24.­41
  • 24.­51
  • 24.­56
  • 27.­3
  • 31.­50
  • 32.­49
  • 33.­35
  • 33.­37
  • 34.­10
  • 34.­30
  • 35.­45
  • 36.­80
  • 37.­4
  • 39.­9-14
  • 39.­16-20
  • 39.­45-46
  • 39.­48-49
  • 39.­52-53
  • 39.­56
  • 40.­48
  • 41.­48
  • 42.­30
  • 43.­10
  • 43.­24
  • 43.­26
  • 49.­35
  • 50.­19
  • 54.­17
  • 61.­5
  • 63.­97
  • 65.­4
  • 70.­44
  • 73.­3
  • 73.­100
  • 74.­42
  • 75.­27
  • 76.­15
  • 83.­1
  • 84.­133
  • 84.­151
  • n.­128
  • n.­339
  • g.­1179
  • g.­1518
  • g.­1600
g.­1506

sense objects

Wylie:
  • ’dod pa
Tibetan:
  • འདོད་པ།
Sanskrit:
  • kāma
  • kāmaguṇa

Located in 35 passages in the translation:

  • i.­33
  • 2.­61
  • 2.­64
  • 3.­86
  • 3.­117
  • 7.­2
  • 11.­42
  • 13.­37
  • 16.­48
  • 16.­55
  • 16.­72
  • 17.­5
  • 17.­43
  • 41.­25
  • 50.­12
  • 62.­18
  • 62.­28
  • 62.­32
  • 62.­38
  • 62.­53
  • 69.­36
  • 70.­10
  • 70.­12
  • 71.­36
  • 73.­51
  • 73.­113
  • 84.­276
  • 84.­279
  • 84.­281
  • 84.­298
  • 85.­23
  • 86.­35
  • n.­317
  • n.­373
  • g.­470
g.­1507

separated

Wylie:
  • bral ba
  • ’bral ba
Tibetan:
  • བྲལ་བ།
  • འབྲལ་བ།
Sanskrit:
  • vigata
  • viyukta

Located in 95 passages in the translation:

  • 2.­63
  • 3.­49
  • 3.­59
  • 3.­152
  • 8.­45
  • 8.­47-49
  • 8.­54
  • 13.­70
  • 14.­9
  • 14.­12
  • 14.­21
  • 14.­27-28
  • 14.­52
  • 17.­20
  • 25.­1-2
  • 25.­4
  • 25.­7
  • 25.­10-12
  • 27.­2
  • 28.­18-19
  • 30.­12
  • 30.­14
  • 30.­16
  • 30.­24
  • 35.­6
  • 39.­72-73
  • 44.­15
  • 44.­22
  • 48.­31-34
  • 48.­38-40
  • 48.­42-43
  • 51.­18
  • 51.­20
  • 51.­22
  • 51.­24-28
  • 51.­30
  • 52.­26-27
  • 53.­5
  • 55.­9
  • 55.­52-53
  • 56.­5
  • 56.­17-19
  • 56.­32
  • 58.­6
  • 63.­8-10
  • 63.­25
  • 63.­46
  • 63.­51
  • 63.­94
  • 64.­31-32
  • 65.­17
  • 66.­4
  • 71.­36
  • 73.­19
  • 77.­39
  • 82.­2
  • 84.­111
  • 84.­141
  • 84.­259
  • 85.­5
  • 85.­64
  • 86.­4
  • 87.­1
  • 87.­5
  • n.­886
  • n.­1029
  • g.­1431
  • g.­1437
  • g.­1475
  • g.­1678
g.­1510

serene confidence

Wylie:
  • dang ba
Tibetan:
  • དང་བ།
Sanskrit:
  • prasāda

Located in 18 passages in the translation:

  • 3.­89
  • 11.­42
  • 16.­56
  • 16.­73
  • 33.­6
  • 39.­2
  • 45.­1-5
  • 45.­8-9
  • 60.­13
  • 84.­2
  • 84.­122
  • 85.­22
  • 87.­4
g.­1516

settle down on as real

Wylie:
  • mngon par zhen
Tibetan:
  • མངོན་པར་ཞེན།
Sanskrit:
  • abhiniviś

Located in 76 passages in the translation:

  • i.­28
  • i.­39
  • i.­45
  • i.­175
  • i.­180
  • 3.­2
  • 3.­4
  • 6.­30-33
  • 7.­14-17
  • 9.­44
  • 9.­49
  • 9.­53
  • 12.­19
  • 15.­9
  • 17.­8
  • 17.­72-74
  • 17.­80
  • 20.­92-94
  • 21.­2-3
  • 26.­45
  • 33.­19
  • 35.­22
  • 38.­47
  • 40.­48-49
  • 44.­3-7
  • 60.­33
  • 63.­44-45
  • 63.­51
  • 63.­53
  • 63.­148
  • 63.­170
  • 63.­203
  • 71.­38
  • 73.­117
  • 74.­16
  • 75.­7
  • 75.­27
  • 76.­9-11
  • 76.­15
  • 76.­20
  • 76.­46
  • 77.­7
  • 77.­9
  • 78.­35
  • 78.­40
  • 79.­11
  • 80.­6-7
  • 81.­13
  • 84.­131
  • n.­144
  • n.­162
  • n.­864
  • n.­992
  • n.­1061
  • g.­512
  • g.­1742
g.­1518

seven emptinesses

Wylie:
  • stong pa nyid bdun
Tibetan:
  • སྟོང་པ་ཉིད་བདུན།
Sanskrit:
  • —

The seven emptinesses are of the aggregates, sense fields, constituents, truths, dependent origination, all dharmas in the sense of dharmas taken as a totality, and compounded and uncompounded dharmas.

Located in 3 passages in the translation:

  • 3.­22-23
  • g.­510
g.­1519

seven limbs of awakening

Wylie:
  • byang chub kyi yan lag bdun
Tibetan:
  • བྱང་ཆུབ་ཀྱི་ཡན་ལག་བདུན།
Sanskrit:
  • sapta­bodhyaṅga

The set of seven factors or aspects that characteristically manifest on the path of seeing: (1) mindfulness (smṛti, dran pa), (2) examination of dharmas (dharmapravicaya, chos rab tu rnam ’byed/shes rab), (3) perseverance (vīrya, brtson ’grus), (4) joy (prīti, dga’ ba), (5) mental and physical pliability (praśrabdhi, shin sbyangs), (6) meditative stabilization (samādhi, ting nge ’dzin), and (7) equanimity (upekṣā, btang snyoms).

Located in 45 passages in the translation:

  • 2.­4
  • 3.­18
  • 3.­39
  • 7.­7
  • 11.­40
  • 11.­45
  • 15.­107
  • 16.­24
  • 19.­8
  • 19.­24
  • 19.­76
  • 20.­5
  • 21.­82
  • 22.­9
  • 25.­12
  • 26.­29
  • 28.­2
  • 38.­74
  • 44.­2
  • 44.­21
  • 64.­24
  • 65.­4
  • 69.­16
  • 69.­27
  • 69.­44
  • 70.­33
  • 71.­11
  • 71.­19
  • 72.­3
  • 72.­20
  • 73.­4
  • 73.­8
  • 73.­25
  • 73.­38
  • 73.­44
  • 74.­28
  • 75.­23
  • 76.­22
  • 76.­47
  • 77.­29
  • 78.­55
  • 82.­8
  • g.­910
  • g.­1250
  • g.­1710
g.­1528

sign

Wylie:
  • mtshan ma
Tibetan:
  • མཚན་མ།
Sanskrit:
  • nimitta

Located in 95 passages in the translation:

  • i.­120
  • i.­138
  • 3.­41
  • 6.­24-25
  • 6.­60-61
  • 6.­64
  • 6.­66-67
  • 9.­12
  • 13.­42
  • 13.­53
  • 13.­61
  • 19.­60
  • 21.­4
  • 21.­7-8
  • 21.­10
  • 22.­33-35
  • 37.­38
  • 39.­30
  • 39.­33-34
  • 40.­40
  • 41.­35
  • 47.­1
  • 47.­3
  • 49.­1-5
  • 49.­7-12
  • 49.­15-21
  • 49.­23
  • 49.­25-27
  • 49.­29-33
  • 49.­35
  • 50.­8-10
  • 50.­12
  • 50.­16-18
  • 50.­29
  • 50.­32
  • 50.­34
  • 50.­38
  • 50.­43
  • 51.­3
  • 55.­6
  • 55.­8-9
  • 55.­14-15
  • 56.­23
  • 63.­168-172
  • 63.­190
  • 69.­27
  • 74.­19-20
  • 74.­23-24
  • 84.­150
  • 84.­200
  • n.­538
  • n.­572
  • n.­852
  • n.­966
  • n.­978
g.­1529

signlessness

Wylie:
  • mtshan ma med pa
Tibetan:
  • མཚན་མ་མེད་པ།
Sanskrit:
  • ānimitta
  • animitta

Located in 183 passages in the translation:

  • i.­60
  • i.­124
  • i.­137
  • i.­165
  • 1.­2
  • 2.­4
  • 3.­16
  • 3.­33
  • 3.­41
  • 3.­66
  • 3.­117
  • 3.­119
  • 6.­24-25
  • 6.­60-61
  • 6.­64
  • 6.­66-67
  • 7.­12
  • 7.­15-16
  • 8.­6
  • 8.­19
  • 8.­25
  • 8.­34
  • 9.­12
  • 10.­6
  • 10.­9
  • 10.­28
  • 10.­30-31
  • 10.­35
  • 10.­37-38
  • 10.­44-47
  • 10.­66
  • 10.­68
  • 11.­40
  • 13.­34
  • 13.­49
  • 13.­51
  • 13.­57
  • 13.­61
  • 13.­68
  • 14.­46
  • 16.­26
  • 16.­28
  • 17.­9
  • 17.­84
  • 19.­60
  • 20.­5-6
  • 20.­79
  • 21.­7-8
  • 21.­10
  • 21.­82
  • 22.­8
  • 22.­33-35
  • 23.­15
  • 23.­18-20
  • 25.­7
  • 26.­6
  • 26.­30
  • 26.­44
  • 28.­11
  • 33.­1
  • 34.­42
  • 37.­80
  • 38.­77
  • 40.­30
  • 41.­45
  • 42.­8
  • 43.­2
  • 43.­10
  • 46.­23
  • 47.­27
  • 48.­11
  • 48.­32-34
  • 48.­39-40
  • 48.­43
  • 48.­88
  • 50.­9
  • 50.­30
  • 51.­5
  • 51.­26
  • 51.­43
  • 51.­80
  • 52.­1
  • 54.­1
  • 54.­5-6
  • 54.­8-9
  • 54.­13-15
  • 54.­18
  • 54.­20-22
  • 55.­10
  • 58.­28
  • 59.­12
  • 60.­3-4
  • 63.­155
  • 63.­170-171
  • 64.­24
  • 64.­26-27
  • 65.­4
  • 65.­10
  • 69.­7
  • 69.­16
  • 69.­27
  • 69.­38
  • 69.­44
  • 69.­47
  • 70.­33
  • 71.­10
  • 71.­19
  • 71.­21
  • 71.­23
  • 71.­32
  • 71.­36-37
  • 71.­43
  • 72.­3
  • 72.­17
  • 72.­24
  • 72.­33
  • 73.­8
  • 73.­25
  • 73.­46
  • 73.­48
  • 73.­98
  • 73.­100
  • 74.­20
  • 74.­22
  • 74.­25-30
  • 74.­51
  • 75.­10
  • 75.­41
  • 75.­47
  • 76.­22
  • 76.­27
  • 77.­29
  • 77.­40
  • 81.­7
  • 81.­32
  • 83.­1
  • 84.­162
  • 84.­171
  • 84.­178
  • 84.­183
  • 84.­185
  • 84.­211
  • 84.­228
  • 85.­5
  • n.­569
  • n.­580
  • n.­994
  • g.­686
  • g.­1721
  • g.­1909
g.­1530

signs presaging

Wylie:
  • snga ltas
Tibetan:
  • སྔ་ལྟས།
Sanskrit:
  • pūrvāni nimittāni

Located in 3 passages in the translation:

  • 39.­30-31
  • 39.­36
g.­1542

sister

Wylie:
  • sring mo
Tibetan:
  • སྲིང་མོ།
Sanskrit:
  • bhaginī

Located in 13 passages in the translation:

  • 1.­10
  • 40.­52
  • 48.­74
  • 52.­24
  • 53.­1
  • 53.­5
  • 53.­8-11
  • 55.­4
  • 55.­12
  • 73.­91
g.­1543

site of awakening

Wylie:
  • byang chub kyi snying po
Tibetan:
  • བྱང་ཆུབ་ཀྱི་སྙིང་པོ།
Sanskrit:
  • bodhimaṇḍa

Definition from the 84000 Glossary of Terms:

The place where the Buddha Śākyamuni achieved awakening and where every buddha will manifest the attainment of buddhahood. In our world this is understood to be located under the Bodhi tree, the Vajrāsana, in present-day Bodhgaya, India. It can also refer to the state of awakening itself.

Located in 33 passages in the translation:

  • i.­57
  • i.­150
  • 2.­13
  • 2.­53-54
  • 3.­18
  • 3.­123
  • 6.­33
  • 13.­70
  • 19.­33
  • 27.­6
  • 30.­37
  • 39.­28
  • 56.­5-6
  • 61.­7
  • 62.­12
  • 62.­14
  • 62.­20
  • 62.­24
  • 62.­26
  • 62.­43
  • 62.­46
  • 62.­48
  • 63.­67
  • 63.­105
  • 71.­24
  • 72.­12
  • 78.­15
  • n.­93
  • n.­488
  • n.­498
  • n.­1031
g.­1544

six clairvoyances

Wylie:
  • mngon par shes pa drug
Tibetan:
  • མངོན་པར་ཤེས་པ་དྲུག
Sanskrit:
  • ṣaḍābhijña

See “clairvoyances.”

Located in 18 passages in the translation:

  • 3.­67-70
  • 3.­126
  • 3.­133
  • 7.­7
  • 8.­7
  • 9.­8
  • 19.­91
  • 27.­15
  • 27.­38
  • 28.­1
  • 28.­10
  • 63.­97
  • 73.­38
  • 73.­63
  • 73.­98
g.­1545

six faculties

Wylie:
  • dbang po drug
Tibetan:
  • དབང་པོ་དྲུག
Sanskrit:
  • ṣaḍindriya

The six sense faculties of eye, ear, nose, tongue, body, and mind.

Located in 3 passages in the translation:

  • 10.­23
  • 17.­99
  • g.­556
g.­1547

six perfections

Wylie:
  • pha rol tu phyin pa drug
Tibetan:
  • ཕ་རོལ་ཏུ་ཕྱིན་པ་དྲུག
Sanskrit:
  • ṣaṭpāramitā

The six practices or qualities that a follower of the Great Vehicle perfects in order to transcend cyclic existence and reach the full awakening of a buddha. They are giving, morality, patience, perseverance or effort, concentration, and wisdom. See also “perfection.”

Located in 232 passages in the translation:

  • i.­27
  • i.­38
  • i.­54
  • i.­58
  • i.­61
  • i.­74
  • i.­85
  • i.­93
  • i.­108
  • i.­119
  • i.­121
  • i.­125
  • i.­135
  • i.­139
  • i.­151
  • i.­153-154
  • i.­161
  • i.­164-165
  • i.­172
  • i.­175-176
  • i.­180
  • 1.­7
  • 1.­23
  • 2.­4
  • 2.­30
  • 2.­61
  • 3.­11-14
  • 3.­16
  • 3.­18
  • 3.­57
  • 3.­65-66
  • 3.­75
  • 3.­77
  • 3.­79-91
  • 3.­96
  • 3.­101
  • 3.­105
  • 3.­107-108
  • 3.­111
  • 3.­125
  • 3.­140
  • 4.­5
  • 7.­12
  • 9.­8
  • 11.­56
  • 13.­19
  • 13.­32
  • 13.­37
  • 13.­50
  • 13.­71
  • 14.­9
  • 14.­27-33
  • 14.­52-53
  • 15.­2
  • 17.­1
  • 17.­7
  • 17.­60
  • 17.­115
  • 17.­128
  • 19.­5
  • 20.­17
  • 21.­61-62
  • 21.­80
  • 22.­15
  • 25.­18
  • 26.­34
  • 26.­36
  • 28.­12
  • 30.­37
  • 32.­74
  • 33.­2
  • 33.­5
  • 33.­38
  • 35.­6
  • 35.­20
  • 39.­2
  • 39.­26
  • 39.­50-52
  • 39.­73-76
  • 39.­79
  • 39.­91-94
  • 40.­1
  • 41.­15-18
  • 42.­30
  • 43.­22
  • 43.­24
  • 44.­2
  • 50.­3
  • 50.­28
  • 51.­3
  • 51.­47
  • 52.­27-47
  • 52.­49-53
  • 53.­1
  • 54.­21
  • 54.­24
  • 55.­10-11
  • 55.­15
  • 55.­30-31
  • 55.­63
  • 57.­6
  • 60.­21-22
  • 60.­27
  • 62.­28
  • 63.­19
  • 63.­61-64
  • 63.­66-67
  • 63.­79-80
  • 63.­93
  • 63.­97
  • 64.­3
  • 64.­29
  • 65.­8-9
  • 69.­24
  • 70.­10
  • 70.­16
  • 71.­11
  • 71.­13
  • 71.­16
  • 71.­39
  • 72.­1
  • 72.­3
  • 72.­5
  • 73.­8
  • 73.­95-96
  • 73.­98
  • 73.­118
  • 74.­12-13
  • 74.­28
  • 75.­40-41
  • 75.­47
  • 76.­1
  • 76.­22
  • 76.­45
  • 76.­51
  • 77.­2
  • 77.­24
  • n.­83
  • n.­488
  • n.­573
  • n.­580
  • n.­647
  • n.­710
  • n.­1055
  • g.­112
  • g.­597
  • g.­682
  • g.­694
  • g.­1237
  • g.­1238
  • g.­1239
  • g.­1240
  • g.­1242
  • g.­1243
  • g.­1250
  • g.­1694
  • g.­1906
g.­1549

six sense fields

Wylie:
  • skye mched drug
Tibetan:
  • སྐྱེ་མཆེད་དྲུག
Sanskrit:
  • ṣaḍāyatana

Fifth of the twelve links of dependent origination, it consists of the six sense organs (eyes, ears, nose, tongue, body, and thinking mind) together with their respective objects (forms, sounds, smells, tastes, touch, and dharmas).

Located in 21 passages in the translation:

  • 3.­22
  • 3.­27
  • 6.­46
  • 6.­69
  • 7.­1
  • 8.­6
  • 8.­13
  • 8.­17
  • 8.­34
  • 11.­38
  • 17.­101
  • 19.­16
  • 22.­7-8
  • 22.­20
  • 26.­10
  • 35.­42
  • 61.­6
  • 70.­5
  • 83.­1
  • g.­1758
g.­1552

skandhamāra

Wylie:
  • phung po’i bdud
Tibetan:
  • ཕུང་པོའི་བདུད།
Sanskrit:
  • skandhamāra

See “māra.”

Located in 2 passages in the translation:

  • 55.­15
  • g.­964
g.­1560

something really worthwhile

Wylie:
  • snying po
Tibetan:
  • སྙིང་པོ།
Sanskrit:
  • sāra

Located in 2 passages in the translation:

  • 59.­1-2
g.­1561

something that does not exist

Wylie:
  • dngos po med pa
Tibetan:
  • དངོས་པོ་མེད་པ།
Sanskrit:
  • abhāva

Located in 3 passages in the translation:

  • 40.­46
  • 64.­29
  • 81.­1
g.­1562

something that exists

Wylie:
  • dngos po
Tibetan:
  • དངོས་པོ།
Sanskrit:
  • bhāva

Located in 5 passages in the translation:

  • 64.­29
  • 81.­1
  • g.­540
  • g.­1349
  • g.­1350
g.­1567

southern region

Wylie:
  • lho phyogs kyi rgyud
Tibetan:
  • ལྷོ་ཕྱོགས་ཀྱི་རྒྱུད།
Sanskrit:
  • dakṣiṇāpatha

A region where the teachings on the perfection of wisdom will spread.

Located in 3 passages in the translation:

  • i.­1
  • 39.­74-75
g.­1569

space element

Wylie:
  • nam mkha’i khams
Tibetan:
  • ནམ་མཁའི་ཁམས།
Sanskrit:
  • ākāśadhātu

Located in 34 passages in the translation:

  • 2.­12
  • 3.­24
  • 3.­107
  • 3.­131
  • 6.­44
  • 8.­6
  • 8.­13
  • 8.­16
  • 8.­34
  • 13.­38
  • 13.­43
  • 16.­52-53
  • 18.­16
  • 19.­85
  • 22.­6
  • 22.­19
  • 22.­29
  • 22.­72
  • 23.­23
  • 24.­8
  • 32.­29
  • 36.­2
  • 36.­4
  • 43.­6
  • 69.­38
  • 81.­32
  • 84.­38-39
  • 84.­83
  • 84.­137
  • 84.­229
  • 86.­43
  • g.­56
g.­1580

spiritual friend

Wylie:
  • dge ba’i bshes gnyen
Tibetan:
  • དགེ་བའི་བཤེས་གཉེན།
Sanskrit:
  • kalyāṇamitra

A spiritual teacher who can contribute to an individual’s progress on the spiritual path to awakening and act wholeheartedly for the welfare of students.

Located in 63 passages in the translation:

  • i.­49
  • i.­139
  • i.­142
  • i.­161
  • 10.­25
  • 10.­42-49
  • 17.­2
  • 17.­17
  • 23.­13
  • 29.­15
  • 33.­5-6
  • 33.­11
  • 39.­1
  • 39.­28
  • 39.­39
  • 39.­50-52
  • 41.­51
  • 44.­8
  • 44.­22
  • 46.­2
  • 46.­45
  • 50.­28
  • 55.­10
  • 55.­15-16
  • 55.­28-30
  • 56.­17
  • 60.­13
  • 63.­97
  • 65.­15-18
  • 66.­1-4
  • 84.­16
  • 84.­35
  • 84.­129-130
  • 84.­197-198
  • 85.­5
  • 85.­14
  • 85.­18-21
  • n.­199
  • n.­952
g.­1584

śramaṇa

Wylie:
  • dge sbyong
Tibetan:
  • དགེ་སྦྱོང་།
Sanskrit:
  • śramaṇa

Definition from the 84000 Glossary of Terms:

A general term applied to spiritual practitioners who live as ascetic mendicants. In Buddhist texts, the term usually refers to Buddhist monastics, but it can also designate a practitioner from other ascetic/monastic spiritual traditions. In this context śramaṇa is often contrasted with the term brāhmaṇa (bram ze), which refers broadly to followers of the Vedic tradition. Any renunciate, not just a Buddhist, could be referred to as a śramaṇa if they were not within the Vedic fold. The epithet Great Śramaṇa is often applied to the Buddha.

Located in 4 passages in the translation:

  • 2.­1
  • 29.­6
  • 31.­58
  • 32.­2
g.­1585

śrāvaka

Wylie:
  • nyan thos
Tibetan:
  • ཉན་ཐོས།
Sanskrit:
  • śrāvaka

Definition from the 84000 Glossary of Terms:

The Sanskrit term śrāvaka, and the Tibetan nyan thos, both derived from the verb “to hear,” are usually defined as “those who hear the teaching from the Buddha and make it heard to others.” Primarily this refers to those disciples of the Buddha who aspire to attain the state of an arhat seeking their own liberation and nirvāṇa. They are the practitioners of the first turning of the wheel of the Dharma on the four noble truths, who realize the suffering inherent in saṃsāra and focus on understanding that there is no independent self. By conquering afflicted mental states (kleśa), they liberate themselves, attaining first the stage of stream enterers at the path of seeing, followed by the stage of once-returners who will be reborn only one more time, and then the stage of non-returners who will no longer be reborn into the desire realm. The final goal is to become an arhat. These four stages are also known as the “four results of spiritual practice.”

Located in 457 passages in the translation:

  • i.­14
  • i.­37
  • i.­41-43
  • i.­45
  • i.­47
  • i.­55
  • i.­81
  • i.­96-97
  • i.­115
  • i.­117
  • i.­120
  • i.­124-125
  • i.­127-130
  • i.­137-139
  • i.­142-143
  • i.­148
  • i.­159
  • i.­161
  • i.­178
  • i.­180-181
  • i.­185
  • 1.­15-16
  • 2.­6
  • 2.­25
  • 2.­34
  • 2.­45
  • 2.­57
  • 3.­4
  • 3.­6-11
  • 3.­13
  • 3.­15-18
  • 3.­47
  • 3.­52
  • 3.­68
  • 3.­103
  • 3.­105
  • 3.­111
  • 3.­122
  • 3.­125
  • 3.­132
  • 3.­143-144
  • 5.­10
  • 6.­3
  • 6.­69
  • 7.­10
  • 7.­12
  • 7.­22
  • 7.­29-30
  • 8.­9
  • 8.­32
  • 9.­9
  • 9.­19
  • 9.­33
  • 9.­46
  • 10.­33-34
  • 10.­39
  • 10.­43-48
  • 10.­61
  • 10.­64-66
  • 11.­59
  • 12.­7-9
  • 12.­12
  • 12.­15
  • 12.­19
  • 13.­6-7
  • 13.­10
  • 13.­14
  • 13.­17
  • 13.­20
  • 13.­22-23
  • 13.­25-26
  • 13.­28-29
  • 13.­31
  • 13.­45
  • 13.­48
  • 13.­53-54
  • 13.­57
  • 13.­70
  • 15.­23
  • 17.­7
  • 17.­18
  • 17.­25
  • 17.­37-38
  • 17.­51
  • 17.­60-61
  • 17.­95
  • 19.­57
  • 19.­80
  • 19.­109
  • 20.­3-5
  • 20.­29-30
  • 20.­42
  • 20.­71
  • 21.­27
  • 21.­83
  • 22.­15
  • 22.­25
  • 22.­48
  • 22.­52
  • 23.­22-23
  • 25.­1-3
  • 25.­18
  • 26.­1
  • 26.­36
  • 26.­41
  • 27.­19
  • 27.­38
  • 28.­1
  • 28.­7
  • 28.­11-12
  • 29.­7-8
  • 30.­13-14
  • 30.­19
  • 30.­23
  • 30.­37
  • 30.­40
  • 31.­3
  • 31.­12-13
  • 31.­18
  • 31.­33
  • 31.­40
  • 31.­57
  • 31.­59-60
  • 32.­9
  • 32.­40
  • 32.­74
  • 33.­1-2
  • 33.­4
  • 33.­12-14
  • 33.­31
  • 33.­33
  • 33.­36
  • 33.­57
  • 33.­59-61
  • 35.­6
  • 37.­74
  • 38.­41
  • 38.­92
  • 39.­2
  • 39.­31
  • 39.­74-76
  • 39.­79
  • 39.­90
  • 40.­30-32
  • 40.­34
  • 40.­36
  • 40.­38
  • 40.­41
  • 40.­55
  • 41.­45
  • 41.­48
  • 43.­44
  • 44.­3
  • 44.­11
  • 44.­23
  • 45.­1-5
  • 45.­8
  • 45.­10
  • 45.­12
  • 45.­14-15
  • 45.­17-18
  • 47.­11-12
  • 48.­32-34
  • 48.­38-40
  • 48.­65
  • 48.­69
  • 49.­2
  • 49.­6
  • 49.­25
  • 49.­30-31
  • 49.­35
  • 50.­7
  • 50.­28
  • 50.­31
  • 50.­33-34
  • 50.­42
  • 51.­2
  • 51.­21
  • 51.­30
  • 52.­25
  • 52.­49
  • 53.­7
  • 54.­8-9
  • 54.­15
  • 55.­1
  • 55.­9-10
  • 55.­15-16
  • 55.­21-23
  • 55.­30
  • 55.­44
  • 55.­54
  • 56.­5
  • 56.­19
  • 56.­24
  • 56.­28
  • 56.­30
  • 57.­9
  • 57.­12-13
  • 57.­19-20
  • 58.­2
  • 58.­16
  • 58.­18-19
  • 58.­21
  • 58.­23
  • 59.­3-4
  • 59.­17
  • 60.­6-8
  • 60.­12
  • 60.­14
  • 60.­22-23
  • 60.­25-26
  • 60.­29
  • 60.­32
  • 60.­38
  • 61.­7
  • 61.­28
  • 62.­2
  • 62.­8
  • 62.­10
  • 62.­14
  • 62.­22
  • 62.­24
  • 62.­26
  • 62.­32
  • 62.­34
  • 62.­38
  • 62.­45
  • 62.­52
  • 63.­21
  • 63.­56
  • 63.­58
  • 63.­71
  • 63.­119
  • 63.­147
  • 63.­170
  • 63.­175-178
  • 63.­192
  • 63.­196
  • 63.­203
  • 63.­206
  • 63.­210
  • 63.­218-219
  • 64.­4
  • 64.­15
  • 64.­17-18
  • 64.­30
  • 65.­10
  • 65.­13
  • 65.­17
  • 66.­6
  • 67.­1
  • 68.­2
  • 69.­2
  • 69.­21-22
  • 69.­25-26
  • 69.­29
  • 69.­34
  • 69.­36
  • 69.­38
  • 69.­40
  • 70.­2
  • 70.­18-20
  • 70.­22
  • 70.­24
  • 70.­35
  • 70.­48
  • 71.­5
  • 71.­28
  • 72.­5
  • 72.­15-17
  • 72.­24-26
  • 73.­6-7
  • 73.­18
  • 73.­85
  • 74.­24-25
  • 74.­47
  • 74.­51
  • 75.­8
  • 75.­14-15
  • 75.­24
  • 76.­7
  • 76.­32
  • 77.­35-38
  • 77.­41
  • 78.­3-4
  • 78.­36
  • 78.­40
  • 78.­46
  • 79.­19-20
  • 81.­32
  • 82.­9
  • 82.­14
  • 83.­64
  • 84.­33
  • 84.­61-62
  • 84.­67
  • 84.­70
  • 84.­118
  • 84.­120
  • 84.­141
  • 84.­182
  • 84.­211
  • 84.­225
  • 84.­240
  • 84.­246
  • 84.­292
  • 85.­18
  • 86.­13
  • n.­29
  • n.­103
  • n.­115
  • n.­119
  • n.­153
  • n.­187
  • n.­203
  • n.­216
  • n.­347
  • n.­363-364
  • n.­380
  • n.­446
  • n.­584
  • n.­614-615
  • n.­620
  • n.­647
  • n.­673
  • n.­693
  • n.­837
  • n.­891
  • n.­893
  • n.­952
  • n.­975
  • n.­1043
  • n.­1051
  • g.­152
  • g.­722
  • g.­854
  • g.­939
  • g.­982
  • g.­1097
  • g.­1157
  • g.­1319
  • g.­1328
  • g.­1586
  • g.­1615
  • g.­1690
  • g.­1692
  • g.­1729
  • g.­1730
g.­1601

station of endless consciousness

Wylie:
  • rnam shes mtha’ yas skye mched
Tibetan:
  • རྣམ་ཤེས་མཐའ་ཡས་སྐྱེ་མཆེད།
Sanskrit:
  • vijñānānantyāyatana

Second of the four formless realms. The term also refers to the class of gods that dwell there, and the name of the second of the four formless absorptions. The other three realms are the station of endless space, the station of nothing-at-all, and the station of neither perception nor nonperception.

Located in 32 passages in the translation:

  • 2.­27
  • 3.­18
  • 3.­75
  • 4.­5
  • 11.­41-42
  • 13.­39
  • 16.­61-62
  • 16.­67-68
  • 16.­77-78
  • 26.­27
  • 32.­74
  • 37.­67
  • 52.­26
  • 62.­52
  • 62.­55
  • 65.­4
  • 69.­44
  • 71.­23
  • 73.­4
  • 73.­60
  • g.­467
  • g.­515
  • g.­641
  • g.­1073
  • g.­1600
  • g.­1602
  • g.­1604
  • g.­1605
g.­1602

station of endless space

Wylie:
  • nam mkha’ mtha’ yas skye mched
Tibetan:
  • ནམ་མཁའ་མཐའ་ཡས་སྐྱེ་མཆེད།
Sanskrit:
  • ākāśānantyāyatana

First of the four formless realms. The term also refers to the class of gods that dwell there and the name of the first of the four formless absorptions. The other three realms are the station of endless consciousness, the station of nothing-at-all, and the station of neither perception nor nonperception.

Located in 42 passages in the translation:

  • 3.­18
  • 3.­75
  • 4.­5
  • 11.­41-42
  • 13.­39
  • 16.­60-61
  • 16.­66-67
  • 16.­76-77
  • 26.­27
  • 32.­74
  • 37.­67
  • 48.­83
  • 52.­26
  • 62.­52
  • 62.­55
  • 64.­27
  • 65.­4
  • 69.­27
  • 69.­38
  • 69.­44
  • 71.­23
  • 71.­32
  • 72.­24
  • 73.­4
  • 73.­8
  • 73.­50
  • 73.­59
  • 74.­51
  • 74.­54
  • g.­467
  • g.­516
  • g.­641
  • g.­1073
  • g.­1600
  • g.­1601
  • g.­1604
  • g.­1605
  • g.­1606
g.­1604

station of neither perception nor nonperception

Wylie:
  • ’du shes med ’du shes med min skye mched
Tibetan:
  • འདུ་ཤེས་མེད་འདུ་ཤེས་མེད་མིན་སྐྱེ་མཆེད།
Sanskrit:
  • naiva­saṃjñā­nāsaṃjñāyatana

The highest of the four formless realms. The term also refers to the class of gods that dwell there and the name of the fourth of the four formless absorptions. The other three realms are the station of endless space, the station of endless consciousness, and the station of nothing-at-all.

Located in 69 passages in the translation:

  • 3.­18
  • 3.­75
  • 4.­5
  • 11.­41-42
  • 13.­39
  • 16.­63
  • 16.­69-70
  • 16.­79-80
  • 26.­27
  • 32.­7
  • 32.­74
  • 37.­66-67
  • 41.­25
  • 48.­83
  • 49.­31
  • 50.­29
  • 52.­26
  • 62.­28
  • 62.­32
  • 62.­52-55
  • 64.­3
  • 64.­27
  • 65.­4
  • 69.­27
  • 69.­32
  • 69.­36
  • 69.­38
  • 69.­44
  • 71.­23
  • 71.­32
  • 71.­36
  • 72.­24
  • 73.­4
  • 73.­8
  • 73.­25
  • 73.­50-51
  • 73.­117
  • 74.­51
  • 74.­53-54
  • 75.­8
  • 75.­17
  • 80.­1-2
  • 80.­20-21
  • 80.­24-25
  • 80.­28-29
  • 80.­32-33
  • 81.­28
  • g.­641
  • g.­1071
  • g.­1073
  • g.­1600
  • g.­1601
  • g.­1602
  • g.­1605
  • g.­1607
g.­1605

station of nothing-at-all

Wylie:
  • ci yang med pa’i skye mched
Tibetan:
  • ཅི་ཡང་མེད་པའི་སྐྱེ་མཆེད།
Sanskrit:
  • ākiṃcityāyatana

Third of the four formless realms. The term also refers to the class of gods that dwell there and the third of the four formless absorptions. The other three realms are the station of endless space, the station of endless consciousness, and the station of neither perception nor nonperception.

Located in 29 passages in the translation:

  • 3.­18
  • 3.­75
  • 4.­5
  • 11.­41-42
  • 13.­39
  • 16.­62-63
  • 16.­68-69
  • 16.­78-79
  • 26.­27
  • 32.­74
  • 37.­67
  • 52.­26
  • 62.­52
  • 62.­55
  • 65.­4
  • 69.­44
  • 71.­23
  • 73.­4
  • g.­1073
  • g.­1147
  • g.­1600
  • g.­1601
  • g.­1602
  • g.­1604
  • g.­1609
g.­1609

station of the nothing-at-all absorption

Wylie:
  • ci yang med pa’i skye mched kyi snyoms par ’jug pa
Tibetan:
  • ཅི་ཡང་མེད་པའི་སྐྱེ་མཆེད་ཀྱི་སྙོམས་པར་འཇུག་པ།
Sanskrit:
  • —

See “station of nothing-at-all.”

Located in 2 passages in the translation:

  • 2.­27
  • g.­641
g.­1615

stream enterer

Wylie:
  • rgyun du zhugs pa
Tibetan:
  • རྒྱུན་དུ་ཞུགས་པ།
Sanskrit:
  • srotaāpanna
  • kunadī

A person who has entered the “stream” of practice that leads to nirvāṇa. The first of the four attainments on the path of the śrāvakas.

Located in 210 passages in the translation:

  • i.­24
  • i.­52
  • i.­61
  • i.­115
  • i.­130
  • i.­146
  • i.­157
  • i.­178-179
  • 2.­26-27
  • 2.­49-50
  • 3.­7
  • 3.­18
  • 3.­28
  • 3.­76
  • 3.­107
  • 3.­117
  • 4.­5
  • 8.­11
  • 8.­42
  • 9.­38
  • 10.­67
  • 11.­54
  • 14.­31-32
  • 18.­11
  • 18.­31
  • 18.­37-38
  • 19.­29
  • 19.­31
  • 19.­56
  • 19.­78
  • 20.­53
  • 21.­25-28
  • 21.­34
  • 22.­31
  • 22.­36-37
  • 22.­47
  • 22.­53
  • 22.­73
  • 22.­75
  • 23.­9
  • 23.­17
  • 24.­12
  • 24.­14
  • 24.­19
  • 24.­24
  • 24.­31
  • 24.­63-64
  • 25.­14
  • 26.­2
  • 26.­6
  • 27.­6
  • 27.­11
  • 27.­16
  • 28.­2
  • 28.­4
  • 28.­10
  • 30.­11
  • 31.­40
  • 32.­1
  • 32.­7
  • 32.­52-55
  • 33.­2
  • 34.­2
  • 34.­26
  • 36.­42-43
  • 37.­14
  • 37.­19
  • 37.­22
  • 37.­66-67
  • 37.­73
  • 37.­79
  • 39.­5
  • 39.­42
  • 39.­54
  • 40.­30
  • 41.­25
  • 41.­41
  • 41.­45
  • 42.­2
  • 42.­30
  • 44.­3
  • 44.­9-12
  • 46.­4
  • 46.­19
  • 46.­44
  • 47.­18
  • 48.­6-7
  • 48.­31
  • 48.­94
  • 49.­31
  • 50.­2
  • 50.­9
  • 50.­30
  • 51.­20
  • 51.­32-33
  • 54.­5-6
  • 54.­14
  • 54.­22
  • 55.­47
  • 56.­5
  • 56.­11
  • 58.­30
  • 58.­32
  • 62.­16
  • 62.­50
  • 63.­95
  • 63.­97
  • 63.­120
  • 63.­122
  • 63.­197-199
  • 64.­3
  • 64.­7
  • 69.­2-3
  • 69.­16
  • 69.­23-25
  • 69.­27
  • 69.­40
  • 69.­44
  • 69.­50
  • 70.­15
  • 70.­38
  • 71.­23
  • 71.­32
  • 71.­36
  • 71.­39
  • 72.­5-6
  • 72.­16
  • 72.­26
  • 72.­35
  • 72.­37
  • 73.­1
  • 73.­4
  • 73.­10
  • 73.­25
  • 73.­30-31
  • 73.­100-101
  • 73.­107
  • 73.­109-110
  • 73.­113-114
  • 74.­16
  • 74.­27
  • 74.­53
  • 75.­13-14
  • 75.­17
  • 75.­19
  • 75.­22-23
  • 75.­44
  • 76.­7
  • 76.­15
  • 76.­26
  • 76.­38
  • 76.­45-46
  • 76.­48
  • 77.­7-8
  • 77.­10-11
  • 77.­29
  • 78.­8
  • 79.­4
  • 79.­8
  • 80.­1
  • 80.­3
  • 81.­20
  • 81.­22-23
  • 81.­27
  • 81.­31-32
  • 82.­8
  • 82.­10
  • n.­363
  • n.­388
  • n.­689
  • n.­831
  • n.­1029
g.­1622

Subhūti

Wylie:
  • rab ’byor
Tibetan:
  • རབ་འབྱོར།
Sanskrit:
  • subhūti

One of the ten great śrāvaka disciples of the Buddha Śākyamuni, known for his profound understanding of emptiness. He plays a major role as an interlocutor of the Buddha in the Prajñā­pāramitā­sūtras.

Located in 2,413 passages in the translation:

  • i.­17-19
  • i.­43-44
  • i.­46-47
  • i.­52-53
  • i.­59
  • i.­61
  • i.­70-72
  • i.­75-77
  • i.­79
  • i.­82-83
  • i.­105-106
  • i.­123
  • i.­126-127
  • i.­148
  • i.­173
  • 4.­1
  • 6.­1-24
  • 6.­29-30
  • 6.­33-51
  • 6.­56-58
  • 6.­60-62
  • 6.­67-75
  • 7.­1
  • 7.­11-14
  • 7.­18-19
  • 7.­22-30
  • 8.­1
  • 8.­41-42
  • 8.­44-47
  • 8.­50-53
  • 9.­1
  • 9.­5-6
  • 9.­11-12
  • 9.­16-17
  • 9.­21-33
  • 10.­1-33
  • 10.­36-51
  • 10.­56-68
  • 11.­1-40
  • 11.­51-54
  • 11.­56-63
  • 11.­68-72
  • 12.­4-18
  • 14.­1-2
  • 14.­6-27
  • 14.­29-44
  • 15.­1-10
  • 15.­30
  • 15.­34-35
  • 15.­144
  • 16.­1
  • 16.­4-26
  • 16.­31
  • 16.­42-43
  • 16.­46-48
  • 16.­50-54
  • 16.­58-59
  • 16.­63-64
  • 16.­70-71
  • 16.­80-81
  • 16.­89-90
  • 16.­94-98
  • 16.­100-103
  • 16.­105
  • 17.­1-24
  • 17.­50
  • 17.­127-128
  • 18.­1-38
  • 18.­40
  • 19.­1
  • 19.­5-82
  • 19.­84-98
  • 19.­100-101
  • 19.­104-113
  • 20.­1-8
  • 20.­11-12
  • 20.­32
  • 20.­37
  • 20.­44
  • 20.­55
  • 20.­61
  • 20.­74-75
  • 20.­79
  • 20.­82
  • 20.­92
  • 21.­1-2
  • 21.­4
  • 21.­12-13
  • 21.­18-19
  • 21.­21-22
  • 21.­25-28
  • 21.­31-50
  • 21.­52-53
  • 21.­62-64
  • 21.­81-83
  • 21.­85-86
  • 21.­92-97
  • 22.­2-3
  • 22.­12-16
  • 22.­27-28
  • 22.­57-71
  • 22.­74
  • 23.­1-4
  • 23.­10-13
  • 23.­22-25
  • 24.­1-6
  • 24.­15-20
  • 24.­25-26
  • 24.­35-40
  • 24.­44-49
  • 24.­63-64
  • 24.­74-75
  • 24.­77-78
  • 24.­80-81
  • 24.­83-89
  • 25.­1
  • 32.­74
  • 33.­1-7
  • 33.­9-10
  • 33.­13-14
  • 33.­26-28
  • 33.­40-50
  • 33.­58-62
  • 34.­23
  • 34.­25-30
  • 35.­3-7
  • 35.­19-42
  • 35.­44
  • 35.­46-47
  • 36.­34-65
  • 36.­69-70
  • 36.­72-80
  • 37.­1-4
  • 37.­7
  • 37.­9-11
  • 37.­14-19
  • 37.­23-24
  • 37.­26-34
  • 37.­36-39
  • 37.­42-65
  • 37.­68-74
  • 37.­77-80
  • 38.­1-64
  • 38.­66-95
  • 39.­41-43
  • 39.­45-53
  • 39.­56-60
  • 40.­1-48
  • 40.­50-55
  • 41.­1-52
  • 42.­1-24
  • 42.­28-33
  • 43.­12-44
  • 44.­1-7
  • 44.­14-23
  • 45.­1-11
  • 45.­13-16
  • 45.­18
  • 46.­1-2
  • 46.­5-45
  • 47.­1-15
  • 47.­18-20
  • 47.­22-30
  • 48.­9
  • 48.­14-19
  • 48.­25-26
  • 48.­46-60
  • 48.­62-69
  • 48.­71
  • 48.­73-74
  • 48.­82
  • 48.­97
  • 48.­99
  • 49.­1-35
  • 50.­1
  • 50.­4-19
  • 50.­29-43
  • 51.­1-34
  • 51.­37-39
  • 51.­41-49
  • 51.­51-74
  • 51.­76-78
  • 51.­80
  • 52.­1-13
  • 52.­21-47
  • 52.­49-53
  • 54.­1-3
  • 54.­5-26
  • 55.­1-7
  • 55.­9-11
  • 55.­14-15
  • 55.­17-22
  • 55.­26-65
  • 55.­67-73
  • 55.­75
  • 55.­77
  • 57.­1-15
  • 57.­17-21
  • 58.­9-10
  • 58.­12-13
  • 58.­15-17
  • 58.­26-31
  • 59.­1-2
  • 59.­4
  • 59.­6-11
  • 59.­13-22
  • 59.­24-25
  • 60.­3-5
  • 61.­1-2
  • 61.­4-24
  • 61.­26
  • 61.­28-30
  • 62.­1-2
  • 62.­4
  • 62.­6
  • 62.­8
  • 62.­10-14
  • 62.­16
  • 62.­18
  • 62.­20
  • 62.­22
  • 62.­24
  • 62.­26
  • 62.­28
  • 62.­30
  • 62.­32
  • 62.­34
  • 62.­36
  • 62.­38
  • 62.­40
  • 62.­42-43
  • 62.­45-46
  • 62.­48
  • 62.­50
  • 62.­52
  • 62.­54-56
  • 63.­1-2
  • 63.­4
  • 63.­6-28
  • 63.­30-32
  • 63.­34-35
  • 63.­37-38
  • 63.­40
  • 63.­42-45
  • 63.­50-51
  • 63.­53-56
  • 63.­58
  • 63.­61-67
  • 63.­69-72
  • 63.­74-76
  • 63.­78-80
  • 63.­82-83
  • 63.­85
  • 63.­87-96
  • 63.­98
  • 63.­101
  • 63.­105
  • 63.­107-117
  • 63.­119
  • 63.­121-122
  • 63.­124-130
  • 63.­132
  • 63.­134-136
  • 63.­138
  • 63.­140
  • 63.­142
  • 63.­144
  • 63.­146
  • 63.­148-152
  • 63.­154-156
  • 63.­158-159
  • 63.­161
  • 63.­163-165
  • 63.­168
  • 63.­170
  • 63.­172-173
  • 63.­175
  • 63.­177-190
  • 63.­192-194
  • 63.­196-198
  • 63.­200-201
  • 63.­203-217
  • 63.­219-220
  • 63.­222-227
  • 64.­1
  • 64.­3
  • 64.­5-13
  • 64.­15
  • 64.­17-19
  • 64.­21
  • 64.­23
  • 64.­25-31
  • 64.­34-35
  • 65.­1-2
  • 65.­4-9
  • 65.­11
  • 65.­13
  • 65.­15
  • 65.­17
  • 66.­1-2
  • 66.­6
  • 67.­1
  • 68.­2
  • 69.­1-11
  • 69.­13
  • 69.­15-16
  • 69.­18
  • 69.­20-27
  • 69.­29-32
  • 69.­34-42
  • 69.­45-50
  • 70.­1
  • 70.­4
  • 70.­6-16
  • 70.­18-23
  • 70.­25-45
  • 70.­47-49
  • 71.­1-2
  • 71.­4
  • 71.­6-8
  • 71.­10-14
  • 71.­16-18
  • 71.­20
  • 71.­22-24
  • 71.­29-32
  • 71.­34-38
  • 71.­43
  • 72.­1-2
  • 72.­5-7
  • 72.­9-19
  • 72.­21-27
  • 72.­29-33
  • 72.­35-39
  • 73.­1-2
  • 73.­5-8
  • 73.­10-11
  • 73.­13-24
  • 73.­26-31
  • 73.­33-34
  • 73.­37-46
  • 73.­50-51
  • 73.­66
  • 73.­75
  • 73.­79-80
  • 73.­87-89
  • 73.­92-98
  • 73.­100-112
  • 73.­114-118
  • 74.­1-4
  • 74.­6-8
  • 74.­10-11
  • 74.­13-28
  • 74.­30-32
  • 74.­34-35
  • 74.­46-55
  • 75.­1-20
  • 75.­22-26
  • 75.­30
  • 75.­32-33
  • 75.­35-37
  • 75.­39-46
  • 75.­48
  • 76.­1-2
  • 76.­23-24
  • 76.­26
  • 76.­28
  • 76.­30-36
  • 76.­38-40
  • 76.­43-44
  • 76.­46-50
  • 77.­1-9
  • 77.­11-17
  • 77.­21-29
  • 77.­33-40
  • 77.­42
  • 78.­1-2
  • 78.­4
  • 78.­6
  • 78.­8-28
  • 78.­30-34
  • 78.­41-42
  • 78.­48-52
  • 78.­54
  • 79.­1-7
  • 79.­9-10
  • 79.­12-20
  • 79.­22-24
  • 80.­1-3
  • 80.­5-9
  • 80.­11
  • 80.­13-14
  • 80.­16
  • 80.­18
  • 80.­20
  • 80.­22
  • 80.­24
  • 80.­26
  • 80.­28
  • 80.­30
  • 80.­32
  • 80.­34-36
  • 81.­1-9
  • 81.­13-17
  • 81.­19-20
  • 81.­22-24
  • 81.­26-35
  • 81.­37
  • 82.­1-3
  • 82.­5
  • 82.­7-11
  • 82.­14-16
  • 84.­99
  • 84.­143
  • 85.­1-3
  • 85.­9-10
  • 87.­1-2
  • 87.­6
  • n.­130
  • n.­222-223
  • n.­447
  • n.­492
  • n.­520
  • n.­522
  • n.­573
  • n.­625
  • n.­642
  • n.­662
  • n.­700
  • n.­826
  • n.­924
  • n.­952
  • n.­966
  • n.­1051
  • n.­1127
g.­1628

suchness

Wylie:
  • de bzhin nyid
Tibetan:
  • དེ་བཞིན་ཉིད།
Sanskrit:
  • tathātva
  • tathatā

The quality or condition of things as they really are, which cannot be conveyed in conceptual, dualistic terms.

Located in 203 passages in the translation:

  • i.­123
  • i.­131
  • 2.­33
  • 3.­43
  • 6.­32
  • 6.­47-50
  • 6.­53
  • 6.­55
  • 8.­8
  • 8.­10-11
  • 8.­26
  • 8.­30
  • 8.­42
  • 11.­4
  • 11.­47
  • 13.­69
  • 14.­38
  • 14.­51
  • 15.­34
  • 15.­140
  • 16.­99
  • 18.­1
  • 18.­15
  • 18.­37-38
  • 19.­10-17
  • 19.­69
  • 19.­83-87
  • 19.­89-95
  • 20.­6
  • 20.­26
  • 20.­42
  • 20.­100
  • 24.­50-53
  • 24.­59
  • 24.­61-62
  • 24.­79-81
  • 28.­10
  • 31.­5
  • 31.­29
  • 32.­18
  • 33.­22
  • 33.­35
  • 33.­40
  • 33.­59
  • 37.­31
  • 38.­93
  • 39.­12-14
  • 39.­68
  • 39.­90
  • 42.­29-33
  • 46.­38
  • 47.­27
  • 47.­30
  • 48.­1-4
  • 48.­11
  • 48.­15-29
  • 48.­50
  • 48.­54-57
  • 48.­59
  • 48.­65-68
  • 49.­2
  • 49.­30
  • 50.­22
  • 51.­5
  • 51.­7-9
  • 51.­50-52
  • 51.­64-71
  • 51.­73
  • 54.­12
  • 55.­30
  • 55.­54
  • 55.­64
  • 56.­1-2
  • 56.­4
  • 57.­5-6
  • 57.­21
  • 58.­33
  • 59.­19-23
  • 62.­10
  • 63.­82-83
  • 63.­97
  • 63.­112-113
  • 63.­170
  • 63.­208
  • 63.­213
  • 63.­220
  • 64.­8-10
  • 64.­26
  • 64.­34
  • 65.­7
  • 71.­29
  • 72.­33
  • 73.­18
  • 73.­104-106
  • 74.­23
  • 74.­32
  • 74.­35-39
  • 74.­44
  • 76.­19
  • 78.­44
  • 79.­18
  • 80.­7
  • 81.­3
  • 81.­31
  • 83.­38
  • 84.­31
  • 84.­111-112
  • 84.­138
  • 84.­238
  • 86.­1
  • 86.­5
  • n.­183
  • n.­814
  • g.­120
  • g.­405
  • g.­1280
  • g.­1685
  • g.­1704
g.­1632

Sudarśana

Wylie:
  • shin tu mthong ba
Tibetan:
  • ཤིན་ཏུ་མཐོང་བ།
Sanskrit:
  • sudarśana

Lit. “Those Who See Well.” The sixteenth of the seventeen heavens of the form realm; also the name of the gods living there. In the form realm, which is structured according to the four concentrations and pure abodes‍, or Śuddhāvāsa‍, it is listed as the fourth of the five Pure Abodes.

Located in 12 passages in the translation:

  • 2.­53
  • 3.­18
  • 3.­114
  • 4.­5
  • 30.­25
  • 32.­74
  • 33.­56
  • 37.­67
  • 56.­6
  • 71.­23
  • 74.­51
  • g.­1635
g.­1635

Śuddhāvāsa

Wylie:
  • gnas gtsang ma
Tibetan:
  • གནས་གཙང་མ།
Sanskrit:
  • śuddhāvāsa

Lit. “Those in the Pure Abodes.” The five Pure Abodes are the highest heavens of the form realm and result from mastery of the fourth meditative absorption. They comprise the heavens of Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha. The Pure Abodes, or Śuddhāvāsa, are never destroyed during the cycles of the destruction and creation of the universe. Rebirth there is the karmic result of accomplishing the fourth concentration.

Located in 44 passages in the translation:

  • 1.­11-13
  • 2.­53
  • 3.­18
  • 3.­114
  • 4.­5
  • 22.­1-2
  • 25.­12
  • 30.­25-27
  • 32.­74
  • 33.­12
  • 37.­35-36
  • 37.­63
  • 56.­6
  • 59.­8
  • 74.­51
  • 75.­8
  • n.­43
  • n.­88
  • g.­5
  • g.­53
  • g.­71
  • g.­101
  • g.­102
  • g.­125
  • g.­138
  • g.­152
  • g.­221
  • g.­223
  • g.­224
  • g.­229
  • g.­937
  • g.­1212
  • g.­1213
  • g.­1311
  • g.­1620
  • g.­1632
  • g.­1634
  • g.­1637
g.­1637

Sudṛśa

Wylie:
  • gya nom snang ba
Tibetan:
  • གྱ་ནོམ་སྣང་བ།
Sanskrit:
  • sudṛśa

Lit. “Good Looking.” The fifteenth of the seventeen heavens of the form realm; also the name of the gods living there. In the form realm, which is structured according to the four concentrations and pure abodes‍, or Śuddhāvāsa‍, it is listed as the third of the five Pure Abodes.

Located in 12 passages in the translation:

  • 2.­53
  • 3.­18
  • 3.­114
  • 4.­5
  • 30.­25
  • 32.­74
  • 33.­56
  • 37.­67
  • 56.­6
  • 71.­23
  • 74.­51
  • g.­1635
g.­1638

Sudurjayā

Wylie:
  • shin tu sbyang dka’ ba
Tibetan:
  • ཤིན་ཏུ་སྦྱང་དཀའ་བ།
Sanskrit:
  • sudurjayā

Lit. “Invincible.” The fifth level of accomplishment pertaining to bodhisattvas. See “ten bodhisattva levels.”

Located in 2 passages in the translation:

  • 18.­38
  • g.­1690
g.­1639

suffering

Wylie:
  • sdug bsngal
Tibetan:
  • སྡུག་བསྔལ།
Sanskrit:
  • duḥkha

Definition from the 84000 Glossary of Terms:

The first of the four truths of the noble ones. The term “suffering” includes all essentially unsatisfactory experiences of life in cyclic existence, whether physical or mental. These comprise (1) the suffering of suffering, i.e., the physical sensations and mental experiences that are self-evident as suffering and toward which spontaneous feelings of aversion arise; (2) the suffering of change, i.e., all experiences that are normally recognized as pleasant and desirable, but which are nonetheless suffering in that persistent indulgence in these always results in changing attitudes of dissatisfaction and boredom; and (3) the suffering of the pervasive conditioning underlying the round of birth, aging, and death.

Located in 198 passages in the translation:

  • i.­24
  • i.­26
  • i.­35
  • i.­38
  • i.­47
  • i.­100-101
  • i.­104
  • i.­138
  • i.­163
  • i.­171
  • i.­177-178
  • i.­180
  • 2.­4
  • 3.­22
  • 3.­28
  • 3.­41
  • 6.­24-25
  • 6.­28
  • 6.­30-31
  • 6.­58-59
  • 6.­61
  • 6.­64
  • 6.­66-67
  • 7.­15-17
  • 8.­11
  • 8.­25
  • 9.­1
  • 9.­6
  • 9.­8
  • 9.­12
  • 9.­38
  • 10.­4
  • 10.­9
  • 10.­28
  • 10.­30-31
  • 10.­34
  • 10.­37-38
  • 10.­44-47
  • 10.­68
  • 11.­42
  • 11.­57-58
  • 13.­49
  • 13.­57
  • 13.­61
  • 14.­2
  • 14.­4
  • 15.­125
  • 16.­32
  • 16.­34
  • 16.­58
  • 16.­75
  • 16.­94
  • 16.­97
  • 19.­59
  • 19.­99
  • 20.­6
  • 20.­79
  • 21.­7-8
  • 21.­10
  • 21.­27
  • 22.­5-8
  • 22.­33-35
  • 22.­47
  • 26.­8
  • 26.­10
  • 31.­27
  • 31.­33
  • 31.­45
  • 32.­30-35
  • 33.­4
  • 33.­30
  • 35.­8-9
  • 35.­17-20
  • 37.­5-6
  • 37.­39-40
  • 38.­46
  • 38.­81
  • 41.­24-25
  • 43.­10
  • 46.­8-10
  • 46.­36
  • 48.­93
  • 49.­29
  • 49.­31
  • 50.­1
  • 54.­16
  • 55.­4
  • 55.­52
  • 56.­6
  • 56.­29-30
  • 58.­2
  • 61.­6
  • 61.­8
  • 63.­53
  • 63.­97
  • 63.­164
  • 63.­170
  • 63.­211
  • 69.­16
  • 69.­38
  • 69.­44
  • 69.­50
  • 70.­5
  • 70.­10
  • 71.­32
  • 72.­4
  • 73.­16
  • 73.­19
  • 73.­49
  • 73.­78
  • 73.­107
  • 74.­43-44
  • 75.­27
  • 76.­26
  • 76.­32
  • 76.­34
  • 76.­48
  • 77.­28
  • 77.­30
  • 77.­40
  • 78.­20
  • 78.­23
  • 78.­25
  • 78.­37-38
  • 78.­48-49
  • 79.­13-15
  • 79.­17
  • 79.­21
  • 80.­6
  • 83.­1
  • 84.­26
  • 84.­31
  • 84.­47
  • 84.­68
  • 84.­79
  • 84.­113
  • 84.­180
  • 84.­227
  • 84.­247
  • 84.­276-277
  • 84.­296
  • 84.­299
  • 85.­9-10
  • 85.­16
  • 85.­23
  • 85.­47
  • 86.­37
  • n.­218
  • n.­381
  • n.­507
  • n.­637
  • n.­739
  • g.­366
  • g.­468
  • g.­638
  • g.­1487
g.­1641

suffused

Wylie:
  • yongs su bsgos pa
Tibetan:
  • ཡོངས་སུ་བསྒོས་པ།
Sanskrit:
  • paribhāvita

Located in 7 passages in the translation:

  • 31.­2
  • 31.­19
  • 31.­31-32
  • 84.­52
  • 85.­64
  • n.­903
g.­1642

sugata

Wylie:
  • bde bar gshegs pa
Tibetan:
  • བདེ་བར་གཤེགས་པ།
Sanskrit:
  • sugata

Definition from the 84000 Glossary of Terms:

One of the standard epithets of the buddhas. A recurrent explanation offers three different meanings for su- that are meant to show the special qualities of “accomplishment of one’s own purpose” (svārthasampad) for a complete buddha. Thus, the Sugata is “well” gone, as in the expression su-rūpa (“having a good form”); he is gone “in a way that he shall not come back,” as in the expression su-naṣṭa-jvara (“a fever that has utterly gone”); and he has gone “without any remainder” as in the expression su-pūrṇa-ghaṭa (“a pot that is completely full”). According to Buddhaghoṣa, the term means that the way the Buddha went (Skt. gata) is good (Skt. su) and where he went (Skt. gata) is good (Skt. su).

Located in 65 passages in the translation:

  • 25.­5
  • 27.­23
  • 27.­25
  • 27.­27
  • 27.­29
  • 27.­31
  • 27.­33
  • 32.­3
  • 32.­8
  • 32.­14
  • 32.­19
  • 32.­52
  • 32.­54
  • 32.­56
  • 32.­58
  • 32.­60
  • 32.­63
  • 33.­41
  • 33.­43
  • 33.­45
  • 33.­48
  • 39.­43
  • 51.­15
  • 51.­18
  • 51.­20
  • 51.­22
  • 51.­24
  • 51.­26
  • 51.­28
  • 51.­30
  • 51.­56
  • 51.­62
  • 53.­1
  • 54.­12
  • 55.­39-40
  • 55.­42
  • 55.­45
  • 55.­48
  • 57.­5
  • 57.­16-17
  • 60.­24
  • 60.­37
  • 64.­16
  • 73.­114
  • 78.­17
  • 84.­6-7
  • 84.­13
  • 84.­44
  • 84.­46
  • 84.­65
  • 84.­86
  • 84.­120
  • 84.­122
  • 84.­139
  • 84.­155
  • 84.­163
  • 84.­193
  • 84.­200
  • 84.­236
  • 84.­247
  • 87.­3
  • n.­1084
g.­1643

Śuklavipaśyanā level

Wylie:
  • dkar po rnam par mthong ba’i sa
Tibetan:
  • དཀར་པོ་རྣམ་པར་མཐོང་བའི་ས།
Sanskrit:
  • śuklavipaśyanābhūmi

Lit. “Bright Insight level.” The first of the ten levels traversed by all practitioners, from the level of an ordinary person until reaching buddhahood. See “ten levels.”

Located in 11 passages in the translation:

  • i.­61
  • 17.­128
  • 18.­38
  • 19.­55
  • 51.­59
  • 64.­18
  • 69.­24
  • 70.­2
  • 71.­36
  • n.­322
  • g.­1692
g.­1644

Sumeru

Wylie:
  • ri rab
Tibetan:
  • རི་རབ།
Sanskrit:
  • sumeru

Definition from the 84000 Glossary of Terms:

According to ancient Buddhist cosmology, this is the great mountain forming the axis of the universe. At its summit is Sudarśana, home of Śakra and his thirty-two gods, and on its flanks live the asuras. The mount has four sides facing the cardinal directions, each of which is made of a different precious stone. Surrounding it are several mountain ranges and the great ocean where the four principal island continents lie: in the south, Jambudvīpa (our world); in the west, Godānīya; in the north, Uttarakuru; and in the east, Pūrvavideha. Above it are the abodes of the desire realm gods. It is variously referred to as Meru, Mount Meru, Sumeru, and Mount Sumeru.

Located in 15 passages in the translation:

  • 1.­11-12
  • 2.­22-23
  • 63.­28
  • 74.­53
  • 84.­149
  • 84.­226
  • 84.­267-268
  • 86.­43
  • g.­655
  • g.­1717
  • g.­1745
  • g.­1951
g.­1656

Surendrabodhi

Wylie:
  • su ren+d+ra bo d+hi
Tibetan:
  • སུ་རེནྡྲ་བོ་དྷི།
Sanskrit:
  • surendrabodhi

An Indian paṇḍiṭa resident in Tibet during the late eighth and early ninth centuries.

Located in 2 passages in the translation:

  • c.­1
  • n.­1131
g.­1657

surpassing aspiration

Wylie:
  • lhag pa’i bsam pa
Tibetan:
  • ལྷག་པའི་བསམ་པ།
Sanskrit:
  • adhyāśaya

Located in 25 passages in the translation:

  • 17.­2
  • 17.­13-14
  • 45.­1-5
  • 45.­8-9
  • 55.­9
  • 55.­24
  • 55.­27-28
  • 56.­29
  • 63.­97
  • 78.­9
  • 83.­68-69
  • 84.­129
  • 85.­28
  • 85.­43
  • 86.­37
  • 86.­39
  • g.­1759
g.­1658

Sūryagarbha

Wylie:
  • nyi ma’i snying po
Tibetan:
  • ཉི་མའི་སྙིང་པོ།
Sanskrit:
  • sūryagarbha

A bodhisattva great being present in the audience of this sūtra.

Located in 1 passage in the translation:

  • 1.­2
g.­1662

Susaṃprasthita

Wylie:
  • shin tu yang dag zhugs pa
Tibetan:
  • ཤིན་ཏུ་ཡང་དག་ཞུགས་པ།
Sanskrit:
  • susaṃprasthita

A bodhisattva great being present in the audience of this sūtra.

Located in 1 passage in the translation:

  • 1.­2
g.­1663

Susārthavaha

Wylie:
  • ded dpon bzang po
Tibetan:
  • དེད་དཔོན་བཟང་པོ།
Sanskrit:
  • susārthavaha

A bodhisattva great being present in the audience of this sūtra.

Located in 1 passage in the translation:

  • 1.­2
g.­1665

sustaining power

Wylie:
  • byin gyis brlabs pa
Tibetan:
  • བྱིན་གྱིས་བརླབས་པ།
Sanskrit:
  • adhiṣṭhāna

Located in 10 passages in the translation:

  • i.­83
  • 1.­14
  • 24.­45-48
  • 24.­54
  • 25.­1
  • 56.­11
  • 75.­24
g.­1667

sūtra

Wylie:
  • mdo
Tibetan:
  • མདོ།
Sanskrit:
  • sūtra

Definition from the 84000 Glossary of Terms:

In Sanskrit literally “a thread,” this is an ancient term for teachings that were memorized and orally transmitted in an essential form. Therefore, it can also mean “pithy statements,” “rules,” and “aphorisms.” In Buddhism it refers to the Buddha’s teachings, whatever their length. It is one of the three divisions of the Buddha’s teachings, the other two being Vinaya and Abhidharma. It is also used in contrast with the tantra teachings, though a number of important tantras have sūtra in their title. It is also classified as one of the nine or twelve aspects of the Dharma, in which context sūtra means “a teaching given in prose.”

Located in 32 passages in the translation:

  • s.­1-2
  • i.­8
  • i.­30
  • 39.­93
  • 40.­28-32
  • 40.­34
  • 40.­36
  • 40.­38
  • 40.­41
  • 40.­54-55
  • 41.­40
  • 41.­50
  • 44.­11
  • 45.­1
  • 50.­34
  • 50.­40-42
  • 84.­102
  • n.­47
  • n.­332
  • n.­416
  • n.­428
  • n.­998
  • n.­1107
  • g.­112
g.­1668

Suvarṇapuṣpa

Wylie:
  • gser gyi me tog
Tibetan:
  • གསེར་གྱི་མེ་ཏོག
Sanskrit:
  • suvarṇapuṣpa

Lit. “The One Who Had the Golden Flowers.” Future name of the nun Gaṅgadevī when she becomes a bodhisattva in the buddhafield of Akṣobhya, and also when she becomes a buddha, during the eon called Tārakopama.

Located in 4 passages in the translation:

  • i.­135
  • 53.­5
  • 53.­7
  • g.­682
g.­1669

Su­vikrānta­vikrāmin

Wylie:
  • rab kyi rtsal gyis rnam par gnon pa
Tibetan:
  • རབ་ཀྱི་རྩལ་གྱིས་རྣམ་པར་གནོན་པ།
Sanskrit:
  • su­vikrānta­vikrāmin

A bodhisattva great being present in the audience of this sūtra.

Located in 1 passage in the translation:

  • 1.­2
g.­1670

Suyāma

Wylie:
  • rab ’thab bral
Tibetan:
  • རབ་འཐབ་བྲལ།
Sanskrit:
  • suyāma

Head of the Yāma gods.

Located in 2 passages in the translation:

  • 22.­1
  • 56.­6
g.­1676

take up

Wylie:
  • ’dzin
Tibetan:
  • འཛིན།
Sanskrit:
  • udgrah

Located in 118 passages in the translation:

  • 2.­46
  • 7.­30
  • 14.­18-25
  • 14.­27-29
  • 15.­4
  • 15.­8
  • 17.­17
  • 22.­15
  • 25.­10-12
  • 26.­5-7
  • 26.­11-12
  • 26.­38
  • 27.­20
  • 27.­24
  • 27.­26
  • 27.­28
  • 27.­30
  • 27.­34
  • 28.­3
  • 28.­5
  • 28.­13-15
  • 28.­17-19
  • 29.­15
  • 30.­12
  • 30.­25-27
  • 30.­30-32
  • 30.­39-40
  • 31.­15-16
  • 31.­21
  • 31.­35
  • 32.­53
  • 32.­55
  • 32.­57
  • 32.­59
  • 32.­61
  • 32.­64-66
  • 33.­10
  • 36.­71
  • 37.­25
  • 37.­63
  • 39.­1
  • 39.­35
  • 39.­42
  • 39.­74-76
  • 39.­78
  • 39.­81-83
  • 39.­89
  • 40.­36
  • 41.­38
  • 44.­23
  • 48.­8
  • 48.­84
  • 48.­87-91
  • 48.­93
  • 48.­96
  • 50.­28
  • 50.­33
  • 56.­1-5
  • 57.­18
  • 60.­17
  • 60.­38-39
  • 62.­20
  • 71.­29
  • 73.­17
  • 73.­25
  • 73.­99
  • 74.­54
  • 75.­8
  • 75.­11
  • 75.­17
  • 75.­23
  • 76.­26-27
  • 77.­32
  • 78.­12
  • 84.­43
  • 85.­14
  • 87.­3
  • 87.­5
g.­1679

Tanū level

Wylie:
  • bsrabs pa’i sa
Tibetan:
  • བསྲབས་པའི་ས།
Sanskrit:
  • tanūbhūmi

Lit. “Refinement level.” The fifth of the ten levels traversed by all practitioners, from the level of an ordinary person until reaching buddhahood. See “ten levels.”

Located in 14 passages in the translation:

  • i.­61
  • 17.­128
  • 18.­38
  • 19.­55
  • 19.­77
  • 20.­53
  • 51.­59
  • 54.­22
  • 64.­18
  • 69.­24
  • 70.­2
  • 71.­32
  • 71.­36
  • g.­1692
g.­1680

Tārakopama

Wylie:
  • skar ma lta bu
Tibetan:
  • སྐར་མ་ལྟ་བུ།
Sanskrit:
  • tārakopama

Lit. “Starlike.” Name of a future eon.

Located in 8 passages in the translation:

  • i.­148
  • 3.­147
  • 53.­5
  • 60.­11
  • g.­145
  • g.­682
  • g.­942
  • g.­1668
g.­1681

tathāgata

Wylie:
  • de bzhin gshegs pa
Tibetan:
  • དེ་བཞིན་གཤེགས་པ།
Sanskrit:
  • tathāgata

Definition from the 84000 Glossary of Terms:

A frequently used synonym for buddha. According to different explanations, it can be read as tathā-gata, literally meaning “one who has thus gone,” or as tathā-āgata, “one who has thus come.” Gata, though literally meaning “gone,” is a past passive participle used to describe a state or condition of existence. Tatha­(tā), often rendered as “suchness” or “thusness,” is the quality or condition of things as they really are, which cannot be conveyed in conceptual, dualistic terms. Therefore, this epithet is interpreted in different ways, but in general it implies one who has departed in the wake of the buddhas of the past, or one who has manifested the supreme awakening dependent on the reality that does not abide in the two extremes of existence and quiescence. It is also often used as a specific epithet of the Buddha Śākyamuni.

In this text:

In this text, Tathāgata (capitalized) refers to the Buddha Śākyamuni. One possible translation is “realized one.”

Located in 627 passages in the translation:

  • i.­1
  • i.­31
  • i.­37
  • i.­49-50
  • i.­61
  • i.­77
  • i.­83-84
  • i.­89-91
  • i.­94-96
  • i.­98
  • i.­102-103
  • i.­110-111
  • i.­114
  • i.­122-123
  • i.­129
  • i.­139
  • i.­141
  • i.­144
  • i.­156-157
  • i.­159
  • i.­165
  • i.­170
  • i.­178
  • i.­180
  • i.­182-183
  • i.­185
  • i.­187-188
  • 1.­6-7
  • 1.­13-14
  • 1.­17-19
  • 1.­21-34
  • 1.­36-39
  • 2.­11
  • 2.­25
  • 2.­45
  • 2.­51
  • 2.­60
  • 3.­4
  • 3.­7
  • 3.­18
  • 3.­48
  • 3.­56
  • 3.­65
  • 3.­67
  • 3.­87-88
  • 3.­110
  • 3.­122-123
  • 3.­146-147
  • 3.­152
  • 4.­5
  • 5.­3
  • 5.­5
  • 5.­7-8
  • 5.­10
  • 5.­13
  • 6.­3
  • 6.­21
  • 8.­9
  • 9.­25-26
  • 10.­59
  • 11.­3
  • 11.­11-15
  • 11.­28-29
  • 11.­32
  • 14.­2
  • 14.­4
  • 15.­23
  • 15.­34
  • 16.­42
  • 16.­46
  • 16.­97
  • 17.­12
  • 17.­19
  • 17.­21
  • 17.­127
  • 18.­4
  • 18.­10
  • 18.­23
  • 18.­30
  • 18.­37-38
  • 19.­36-40
  • 19.­109
  • 19.­113
  • 20.­1
  • 20.­6
  • 20.­42
  • 20.­53
  • 20.­71
  • 21.­27
  • 21.­30
  • 21.­83
  • 21.­92
  • 21.­95
  • 22.­1
  • 22.­15
  • 22.­37
  • 22.­42
  • 22.­49
  • 22.­54
  • 22.­57-59
  • 22.­62
  • 22.­64
  • 22.­68
  • 22.­74
  • 24.­14
  • 24.­19
  • 24.­47-53
  • 24.­87
  • 25.­1-5
  • 25.­15
  • 25.­18
  • 27.­4
  • 27.­6-11
  • 27.­21
  • 27.­23
  • 27.­25
  • 27.­27
  • 27.­29
  • 27.­31
  • 27.­33
  • 27.­35
  • 27.­37
  • 28.­1
  • 28.­7
  • 28.­10-11
  • 29.­9
  • 29.­12
  • 30.­11-12
  • 30.­37
  • 30.­40
  • 31.­1-2
  • 31.­7
  • 31.­11-17
  • 31.­19-20
  • 31.­29
  • 31.­31-36
  • 31.­39-40
  • 31.­54-55
  • 31.­57
  • 31.­59
  • 32.­5
  • 32.­21
  • 32.­44
  • 33.­2
  • 33.­12
  • 33.­29
  • 33.­32
  • 33.­34
  • 33.­57
  • 33.­59-61
  • 34.­2
  • 35.­1-2
  • 35.­11
  • 35.­19
  • 36.­74-75
  • 37.­10
  • 37.­17
  • 37.­21
  • 37.­37
  • 37.­75
  • 39.­1
  • 39.­7
  • 39.­25
  • 39.­27
  • 39.­35
  • 39.­41
  • 39.­50-52
  • 39.­62
  • 39.­66
  • 39.­68
  • 39.­71
  • 39.­74
  • 39.­79
  • 39.­81
  • 39.­83-84
  • 39.­87-90
  • 40.­28
  • 41.­38
  • 41.­47
  • 42.­2-7
  • 42.­9
  • 42.­11-24
  • 42.­28-33
  • 43.­2
  • 43.­7-16
  • 43.­18-19
  • 43.­21-28
  • 43.­30-34
  • 43.­41-42
  • 43.­44
  • 44.­2
  • 44.­11
  • 45.­11
  • 48.­1
  • 48.­3
  • 48.­15-23
  • 48.­25
  • 48.­39
  • 48.­62
  • 49.­2
  • 49.­29-32
  • 50.­28-29
  • 50.­32-34
  • 50.­37-42
  • 51.­3
  • 51.­20
  • 51.­42-44
  • 52.­36
  • 53.­1
  • 53.­4-5
  • 53.­7
  • 53.­9
  • 55.­2-3
  • 55.­9-10
  • 55.­12-13
  • 55.­15
  • 55.­18
  • 55.­25
  • 55.­31
  • 55.­49
  • 55.­71
  • 56.­5-6
  • 56.­11
  • 57.­5-6
  • 57.­17
  • 58.­2
  • 58.­6
  • 58.­22-24
  • 58.­33
  • 59.­9
  • 59.­13
  • 59.­16
  • 59.­18
  • 59.­20-22
  • 60.­4
  • 60.­6
  • 60.­8
  • 60.­10-12
  • 60.­14
  • 60.­20
  • 60.­22
  • 60.­28-33
  • 60.­36
  • 61.­1
  • 62.­40
  • 62.­43
  • 62.­52
  • 63.­49
  • 63.­79
  • 63.­97
  • 63.­149
  • 63.­151-165
  • 63.­167
  • 63.­170
  • 63.­174-176
  • 63.­190
  • 63.­192
  • 63.­196
  • 63.­198-199
  • 63.­206-207
  • 63.­214-215
  • 64.­6-9
  • 64.­19
  • 65.­17
  • 69.­23
  • 69.­32
  • 69.­36
  • 69.­39
  • 70.­9
  • 70.­11
  • 70.­13
  • 70.­27-31
  • 70.­48
  • 71.­35
  • 72.­9
  • 72.­20
  • 72.­24
  • 72.­32
  • 73.­10
  • 73.­35-36
  • 73.­38
  • 73.­75
  • 73.­79-90
  • 73.­92-93
  • 73.­97
  • 73.­101
  • 73.­118
  • 74.­4-5
  • 74.­7-9
  • 74.­47
  • 74.­50
  • 75.­8
  • 75.­22
  • 75.­36
  • 76.­7-8
  • 76.­19-20
  • 77.­15-16
  • 77.­22
  • 77.­24
  • 77.­35-36
  • 77.­40-41
  • 78.­10
  • 78.­17-20
  • 78.­46
  • 78.­49
  • 79.­2-4
  • 79.­7-8
  • 79.­18
  • 80.­1
  • 80.­3
  • 80.­32
  • 81.­3
  • 81.­14-15
  • 81.­20-25
  • 81.­27-35
  • 81.­37
  • 82.­2
  • 82.­8-9
  • 82.­14
  • 83.­38
  • 84.­4
  • 84.­12
  • 84.­33-34
  • 84.­51-52
  • 84.­111
  • 84.­116-117
  • 84.­128
  • 84.­237
  • 84.­240
  • 85.­1
  • 85.­5
  • 85.­10
  • 85.­18-19
  • 85.­21
  • 85.­41
  • 85.­43
  • 85.­61
  • 85.­63-64
  • 86.­1-5
  • 86.­8-10
  • 86.­12-13
  • 86.­15
  • 86.­18-19
  • 86.­21-22
  • 86.­29
  • 86.­39
  • 87.­3-5
  • n.­415
  • n.­520
  • n.­522
  • n.­565
  • n.­658
  • n.­673
  • n.­739
  • n.­845
  • n.­903
  • n.­1031
  • n.­1096
  • g.­204
  • g.­595
  • g.­1200
  • g.­1296
  • g.­1407
  • g.­1666
  • g.­1682
  • g.­1683
  • g.­1684
  • g.­1695
  • g.­1729
g.­1686

teacher

Wylie:
  • ston pa
  • mkhan po
Tibetan:
  • སྟོན་པ།
  • མཁན་པོ།
Sanskrit:
  • śāstṛ
  • upādhyāya

Located in 37 passages in the translation:

  • i.­89
  • i.­99
  • i.­109
  • i.­119
  • i.­142
  • 1.­2
  • 3.­125
  • 10.­66
  • 17.­3
  • 17.­31
  • 21.­52
  • 25.­5
  • 27.­21
  • 29.­14
  • 31.­57
  • 34.­2
  • 35.­2
  • 35.­11
  • 40.­52
  • 50.­37
  • 55.­31-32
  • 56.­32
  • 60.­19
  • 62.­43
  • 73.­91
  • 84.­40-41
  • 84.­80
  • 84.­99
  • 84.­199
  • 84.­239
  • 85.­5
  • 87.­1
  • 87.­3-4
  • g.­1580
g.­1690

ten bodhisattva levels

Wylie:
  • byang chub sems dpa’i sa bcu
Tibetan:
  • བྱང་ཆུབ་སེམས་དཔའི་ས་བཅུ།
Sanskrit:
  • daśa bodhisattvabhūmayaḥ

In this text, two sets of ten levels are mentioned. One set pertains to the progress of an individual practitioner who, starting from the level of an ordinary person, sequentially follows the path of a śrāvaka, a pratyekabuddha, and then a bodhisattva on their way to complete buddhahood (see “ten levels” for a detailed explanation of this set).

The other set is more common in Mahāyāna literature, although there are variations, and refers to the ten levels traversed by an individual practitioner who has already become a bodhisattva: (1) Pramuditā (Joyful), in which one rejoices at realizing a partial aspect of the truth; (2) Vimalā (Stainless), in which one is free from all defilement; (3) Prabhākarī (Light Maker), in which one radiates the light of wisdom; (4) Arciṣmatī (Radiant), in which the radiant flame of wisdom burns away earthly desires; (5) Sudurjayā (Invincible), in which one surmounts the illusions of darkness, or ignorance, as the Middle Way; (6) Abhimukhī (Directly Witnessed), in which supreme wisdom begins to manifest; (7) Dūraṃgamā (Far Reaching), in which one rises above the states of the lower vehicles of srāvakas and pratyekabuddhas; (8) Acalā (Immovable), in which one dwells firmly in the truth of the Middle Way and cannot be perturbed by anything; (9) Sādhumatī (Auspicious Intellect), in which one preaches the Dharma unimpededly; and (10) Dharmameghā (Cloud of Dharma), in which one benefits all sentient beings with Dharma, just as a cloud rains impartially upon everything.

Located in 16 passages in the translation:

  • i.­131
  • 65.­10
  • 69.­16
  • n.­329
  • g.­7
  • g.­30
  • g.­107
  • g.­210
  • g.­408
  • g.­459
  • g.­1278
  • g.­1287
  • g.­1394
  • g.­1638
  • g.­1692
  • g.­1857
g.­1692

ten levels

Wylie:
  • sa bcu
Tibetan:
  • ས་བཅུ།
Sanskrit:
  • daśabhūmi

In this text, two sets of ten levels are mentioned. One set refers to the standard list of ten levels most commonly found in the general Mahāyāna literature; for a detailed explanation of this set, see ten bodhisattva levels. The other set, common to Prajñāpāramitā literature, charts the progress of an individual practitioner who, starting from the level of an ordinary person, sequentially follows the path of a śrāvaka, pratyekabuddha, and then a bodhisattva on their way to complete buddhahood.

The first three levels pertain to an ordinary person preparing themselves for the path; the next four (4-7) chart the path of a śrāvaka; level eight aligns with the practices of a pratyekabuddha; level nine refers to the path of bodhisattvas; and finally, level ten is the attainment of buddhahood. These ten levels comprise (1) the level of Śuklavipaśyanā, (2) the level of Gotra, (3) the level of Aṣṭamaka, (4) the level of Darśana, (5) the level of Tanū, (6) the level of Vītarāga, (7) the level of Kṛtāvin, (8) the Pratyekabuddha level, (9) the Bodhisattva level, and (10) the Buddha level of perfect awakening.

Located in 19 passages in the translation:

  • i.­61
  • 2.­4
  • 17.­128
  • 18.­38
  • 51.­58-59
  • 75.­40-41
  • g.­133
  • g.­210
  • g.­233
  • g.­348
  • g.­710
  • g.­891
  • g.­1290
  • g.­1643
  • g.­1679
  • g.­1690
  • g.­1866
g.­1694

ten perfections

Wylie:
  • pha rol tu phyin pa bcu
Tibetan:
  • ཕ་རོལ་ཏུ་ཕྱིན་པ་བཅུ།
Sanskrit:
  • daśapāramitā

This comprises the most common six perfections to which are added the four perfections of skillful means, prayer, power, and knowledge.

Located in 3 passages in the translation:

  • 17.­127
  • g.­1237
  • g.­1292
g.­1695

ten powers

Wylie:
  • stobs bcu
Tibetan:
  • སྟོབས་བཅུ།
Sanskrit:
  • daśabala

A category of the distinctive qualities of a tathāgata. They are knowing what is possible and what is impossible; knowing the results of actions or the ripening of karma; knowing the various inclinations of sentient beings; knowing the various elements; knowing the supreme and lesser faculties of sentient beings; knowing the paths that lead to all destinations of rebirth; knowing the concentrations, liberations, absorptions, equilibriums, afflictions, purifications, and abidings; knowing previous lives; knowing the death and rebirth of sentient beings; and knowing the cessation of the defilements. See also “five powers.”

Located in 131 passages in the translation:

  • i.­60
  • 8.­7
  • 8.­19
  • 8.­34
  • 11.­24
  • 11.­45
  • 11.­49
  • 11.­70
  • 12.­14-15
  • 13.­68-69
  • 14.­38
  • 14.­49
  • 17.­109
  • 18.­9
  • 18.­37-38
  • 19.­26
  • 19.­76
  • 19.­107
  • 20.­34
  • 20.­42
  • 20.­50
  • 20.­59
  • 20.­70
  • 20.­93
  • 20.­99
  • 20.­105
  • 21.­10
  • 21.­17
  • 21.­19
  • 21.­23
  • 21.­25-26
  • 21.­50
  • 21.­61
  • 22.­23
  • 22.­30
  • 22.­35
  • 22.­53
  • 22.­72-73
  • 23.­8
  • 23.­17
  • 23.­22-23
  • 24.­11
  • 24.­19
  • 24.­24-26
  • 24.­31
  • 24.­33
  • 25.­3
  • 26.­1-2
  • 26.­10
  • 26.­12
  • 26.­44
  • 26.­48
  • 27.­11
  • 27.­18
  • 27.­20-21
  • 28.­1-2
  • 28.­4
  • 28.­10
  • 28.­12
  • 30.­10
  • 32.­73-74
  • 33.­10-11
  • 33.­20-21
  • 33.­35
  • 34.­1
  • 34.­10
  • 34.­26
  • 35.­20
  • 35.­43
  • 35.­45
  • 36.­2
  • 36.­4
  • 36.­65
  • 36.­67
  • 36.­70
  • 37.­13
  • 37.­19
  • 37.­67
  • 37.­73
  • 37.­79
  • 38.­88
  • 39.­9-14
  • 39.­16-20
  • 39.­45-46
  • 39.­48-49
  • 39.­52-53
  • 39.­56
  • 40.­46
  • 42.­2
  • 42.­6
  • 43.­22
  • 44.­2
  • 46.­3-4
  • 46.­19
  • 46.­43
  • 47.­18
  • 48.­5
  • 84.­46
  • 84.­113
  • 84.­163
  • 84.­278
  • g.­598
  • g.­1276
  • g.­1698
g.­1698

ten tathāgata powers

Wylie:
  • de bzhin gshegs pa’i stobs bcu
Tibetan:
  • དེ་བཞིན་གཤེགས་པའི་སྟོབས་བཅུ།
Sanskrit:
  • daśatathāgatabala

See “ten powers.”

Located in 125 passages in the translation:

  • i.­27
  • 2.­4
  • 3.­11-14
  • 3.­18
  • 3.­31
  • 3.­39
  • 3.­43
  • 3.­53
  • 3.­71
  • 3.­76
  • 3.­107
  • 3.­124
  • 7.­7
  • 9.­8
  • 9.­13
  • 10.­7
  • 10.­9
  • 10.­56
  • 11.­10
  • 11.­43
  • 14.­31
  • 16.­81
  • 18.­28
  • 19.­8
  • 19.­91
  • 20.­5-6
  • 21.­82
  • 22.­9
  • 22.­45
  • 24.­56
  • 25.­5
  • 25.­12
  • 26.­6
  • 26.­33
  • 27.­38
  • 30.­23
  • 31.­20
  • 31.­37
  • 32.­5
  • 32.­69
  • 33.­4
  • 33.­8
  • 33.­31
  • 34.­2
  • 35.­4
  • 35.­30
  • 36.­39
  • 39.­2-3
  • 39.­6
  • 39.­8
  • 39.­42
  • 39.­52
  • 39.­73
  • 39.­83
  • 42.­30
  • 45.­2
  • 46.­3
  • 48.­22
  • 48.­90
  • 50.­10
  • 51.­47
  • 51.­78
  • 54.­5
  • 54.­9
  • 54.­15-18
  • 54.­20-21
  • 58.­28
  • 63.­155
  • 63.­171
  • 64.­24
  • 64.­27
  • 64.­29
  • 65.­4
  • 65.­10
  • 69.­4
  • 69.­16
  • 69.­27
  • 69.­32
  • 69.­38
  • 69.­44
  • 70.­10
  • 70.­30
  • 71.­11
  • 71.­19
  • 71.­28
  • 71.­39
  • 72.­3
  • 72.­20
  • 73.­4
  • 73.­25
  • 73.­31
  • 73.­38
  • 73.­66
  • 73.­74
  • 73.­98
  • 73.­100
  • 74.­22
  • 74.­30
  • 74.­51
  • 74.­53-54
  • 75.­12
  • 75.­14
  • 75.­17
  • 75.­19
  • 75.­40
  • 76.­1
  • 76.­22
  • 77.­2
  • 77.­22
  • 77.­24
  • 81.­4
  • 81.­7
  • 81.­32
  • 82.­8
  • 85.­39
g.­1699

ten unwholesome actions

Wylie:
  • mi dge ba’i las kyi lam bcu
  • mi dge ba bcu’i las kyi lam
Tibetan:
  • མི་དགེ་བའི་ལས་ཀྱི་ལམ་བཅུ།
  • མི་དགེ་བ་བཅུའི་ལས་ཀྱི་ལམ།
Sanskrit:
  • daśākuśala­karma­patha

There are three physical unwholesome or nonvirtuous actions: killing, stealing, and illicit sex. There are four verbal nonvirtues: lying, backbiting, insulting, and babbling nonsense. And three mental nonvirtues: coveting, malice, and wrong view‍.

Located in 10 passages in the translation:

  • i.­51
  • 7.­4
  • 17.­6
  • 17.­55
  • 49.­10
  • 78.­9
  • g.­1186
  • g.­1700
  • g.­1812
  • g.­1948
g.­1700

ten wholesome actions

Wylie:
  • dge ba bcu’i las
Tibetan:
  • དགེ་བ་བཅུའི་ལས།
Sanskrit:
  • daśa­kuśala­karma

These are the opposite of the ten unwholesome actions. There are three physical virtues: saving lives, giving, and sexual propriety. There are four verbal virtues: truthfulness, reconciling discussions, gentle speech, and religious speech. There are three mental virtues: a loving attitude, a generous attitude, and right views.

Located in 52 passages in the translation:

  • 1.­10
  • 3.­18
  • 3.­20
  • 3.­93-94
  • 3.­103
  • 7.­5
  • 11.­36
  • 11.­39
  • 14.­12-14
  • 15.­4
  • 17.­86
  • 21.­72
  • 25.­12
  • 27.­15
  • 27.­17
  • 27.­38
  • 28.­10-11
  • 28.­18
  • 30.­11
  • 32.­1
  • 32.­3
  • 32.­8
  • 32.­10-13
  • 32.­16
  • 33.­41
  • 33.­51
  • 34.­2
  • 37.­67
  • 39.­42
  • 43.­22
  • 43.­24
  • 49.­9
  • 50.­29
  • 55.­47
  • 56.­3-5
  • 62.­22
  • 73.­25
  • 74.­54
  • 75.­17
  • 84.­144
  • 84.­282
  • n.­632
  • n.­914
g.­1702

terrible form of life

Wylie:
  • ngan song
Tibetan:
  • ངན་སོང་།
Sanskrit:
  • apāya

Located in 42 passages in the translation:

  • i.­134
  • i.­157
  • i.­178
  • i.­180-181
  • 2.­49-50
  • 3.­81
  • 3.­87
  • 3.­108
  • 3.­131
  • 7.­10
  • 8.­54
  • 14.­8
  • 26.­36
  • 28.­6
  • 31.­13
  • 32.­1
  • 39.­72
  • 52.­29
  • 55.­5
  • 64.­3
  • 65.­17
  • 70.­48
  • 73.­73
  • 76.­28
  • 76.­34
  • 76.­49
  • 77.­40-41
  • 78.­7-9
  • 78.­16
  • 78.­37-38
  • 79.­5
  • 79.­10
  • 84.­113
  • 84.­144
  • 84.­187
  • 84.­207
g.­1704

the real

Wylie:
  • yang dag pa
Tibetan:
  • ཡང་དག་པ།
Sanskrit:
  • bhūtatā

Lit. “genuineness” or “authenticity.” The quality or condition of things as they really are, which cannot be conveyed in conceptual, dualistic terms. Akin to other terms rendered here as “as it really is,” “suchness,” and “natural state.”

Located in 8 passages in the translation:

  • 19.­10-16
  • g.­120
g.­1708

thinking mind

Wylie:
  • yid
Tibetan:
  • ཡིད།
Sanskrit:
  • manas

Located in 121 passages in the translation:

  • 3.­22
  • 3.­25-26
  • 3.­29-30
  • 3.­38
  • 3.­52
  • 3.­100-101
  • 3.­103
  • 3.­105
  • 3.­107
  • 3.­144
  • 6.­9
  • 6.­14
  • 6.­27-28
  • 6.­31
  • 6.­38
  • 6.­42
  • 6.­68-69
  • 6.­72-73
  • 7.­1
  • 7.­20
  • 7.­27
  • 8.­3-6
  • 8.­13
  • 8.­32
  • 8.­34
  • 9.­7-8
  • 9.­49
  • 10.­3-4
  • 10.­9
  • 10.­15
  • 10.­40
  • 10.­45
  • 10.­47
  • 10.­52
  • 10.­54
  • 10.­63
  • 10.­68
  • 11.­6-7
  • 11.­13
  • 11.­38
  • 13.­69
  • 14.­34
  • 14.­38
  • 15.­11
  • 15.­14
  • 15.­24
  • 16.­39
  • 18.­3
  • 18.­18
  • 18.­20-22
  • 19.­15
  • 19.­73
  • 19.­84
  • 20.­6
  • 20.­45
  • 20.­47-49
  • 20.­63
  • 20.­65-67
  • 20.­75
  • 20.­84
  • 20.­92
  • 20.­97
  • 21.­54
  • 22.­6
  • 22.­18
  • 22.­28
  • 22.­72
  • 23.­5
  • 23.­23
  • 24.­7
  • 31.­45
  • 32.­29
  • 32.­31
  • 32.­34
  • 34.­26
  • 36.­2
  • 36.­4
  • 36.­71
  • 37.­12
  • 37.­63
  • 39.­8
  • 42.­9
  • 44.­15
  • 50.­13
  • 51.­7
  • 58.­28
  • 63.­128
  • 63.­135-136
  • 65.­17
  • 69.­38
  • 69.­44
  • 69.­50
  • 72.­28
  • 74.­41
  • 77.­29
  • 81.­32
  • 82.­2
  • 83.­1
  • 84.­116
  • g.­470
  • g.­1179
  • g.­1549
g.­1709

thinking-mind consciousness constituent

Wylie:
  • yid kyi rnam par shes pa’i khams
Tibetan:
  • ཡིད་ཀྱི་རྣམ་པར་ཤེས་པའི་ཁམས།
Sanskrit:
  • manovijñānadhātu

One of the eighteen constituents.

Located in 13 passages in the translation:

  • 3.­22
  • 3.­26
  • 3.­30
  • 3.­52
  • 3.­107
  • 6.­14
  • 6.­27-28
  • 7.­27
  • 32.­29
  • 74.­41
  • 83.­1
  • g.­470
g.­1710

thirty-seven dharmas on the side of awakening

Wylie:
  • byang chub kyi phyogs kyi chos sum cu rtsa bdun
  • byang chub kyi phyogs kyi chos rnams
Tibetan:
  • བྱང་ཆུབ་ཀྱི་ཕྱོགས་ཀྱི་ཆོས་སུམ་ཅུ་རྩ་བདུན།
  • བྱང་ཆུབ་ཀྱི་ཕྱོགས་ཀྱི་ཆོས་རྣམས།
Sanskrit:
  • sapta­triṃśa­bodhi­pakṣa­dharma

Thirty-seven practices that lead to the awakened state: the four applications of mindfulness, the four right efforts, the four legs of miraculous power, the five faculties, the five powers, the eightfold noble path, and the seven limbs of awakening.

Located in 139 passages in the translation:

  • i.­24
  • i.­38
  • i.­60
  • i.­139
  • 2.­27
  • 8.­42
  • 9.­2
  • 9.­8
  • 9.­13
  • 9.­33
  • 9.­35
  • 9.­38
  • 9.­43
  • 9.­45
  • 10.­1
  • 10.­5
  • 10.­9
  • 11.­19
  • 11.­46
  • 11.­49
  • 11.­70
  • 12.­11
  • 12.­14-15
  • 12.­17
  • 13.­51
  • 13.­68-69
  • 14.­12
  • 14.­31
  • 14.­38
  • 14.­49
  • 17.­128
  • 18.­37
  • 20.­95
  • 21.­3
  • 21.­26
  • 21.­40
  • 21.­46
  • 21.­50
  • 21.­61
  • 27.­15
  • 27.­18
  • 27.­38
  • 28.­1
  • 28.­4
  • 28.­10
  • 28.­12
  • 28.­18
  • 30.­10
  • 30.­37
  • 31.­33
  • 31.­37
  • 31.­50
  • 32.­5
  • 32.­7
  • 32.­49
  • 32.­73-74
  • 33.­1
  • 33.­4
  • 33.­8
  • 33.­10-11
  • 33.­20-21
  • 33.­31
  • 33.­35
  • 33.­37-38
  • 33.­60
  • 34.­2
  • 34.­10
  • 34.­26
  • 34.­30
  • 35.­20
  • 35.­45
  • 36.­71
  • 39.­3
  • 39.­6
  • 39.­9-14
  • 39.­16-20
  • 39.­48
  • 39.­53
  • 39.­56
  • 40.­46
  • 40.­48-49
  • 41.­48
  • 41.­52
  • 42.­30
  • 43.­10
  • 43.­22
  • 43.­24
  • 54.­1
  • 54.­6
  • 54.­15
  • 54.­22
  • 55.­31-32
  • 71.­21
  • 71.­36
  • 71.­39
  • 72.­17
  • 72.­33
  • 73.­8
  • 73.­30-31
  • 73.­98-100
  • 74.­12
  • 75.­40
  • 75.­47
  • 76.­1
  • 76.­27
  • 76.­45
  • 76.­47-48
  • 77.­2
  • 77.­7
  • 77.­24
  • 77.­39
  • 78.­36
  • 81.­6-7
  • g.­410
  • g.­527
  • g.­556
  • g.­598
g.­1712

those in training

Wylie:
  • slob pa
Tibetan:
  • སློབ་པ།
Sanskrit:
  • śaikṣa

Located in 4 passages in the translation:

  • 28.­11
  • 30.­23
  • 31.­3
  • 83.­1
g.­1714

thought of awakening

Wylie:
  • byang chub kyi sems
Tibetan:
  • བྱང་ཆུབ་ཀྱི་སེམས།
Sanskrit:
  • bodhicitta

Definition from the 84000 Glossary of Terms:

In the general Mahāyāna teachings the mind of awakening (bodhicitta) is the intention to attain the complete awakening of a perfect buddha for the sake of all beings. On the level of absolute truth, the mind of awakening is the realization of the awakened state itself.

Located in 77 passages in the translation:

  • i.­17
  • i.­42
  • i.­57
  • i.­78
  • i.­90
  • i.­97-98
  • i.­102
  • i.­130-131
  • i.­142
  • i.­144
  • i.­159-161
  • i.­178
  • 2.­13
  • 2.­61
  • 2.­63
  • 3.­16
  • 3.­71-73
  • 3.­92-93
  • 3.­103
  • 3.­122
  • 3.­124
  • 7.­21
  • 10.­62
  • 12.­7
  • 12.­9
  • 12.­19
  • 13.­55
  • 13.­70
  • 14.­15
  • 15.­3-5
  • 15.­7-9
  • 19.­33
  • 19.­54
  • 22.­5
  • 22.­7
  • 22.­9-13
  • 22.­76
  • 25.­18
  • 27.­18
  • 28.­20
  • 32.­44
  • 32.­62
  • 33.­21
  • 36.­70
  • 49.­29
  • 50.­10
  • 50.­15
  • 62.­4
  • 64.­27
  • 64.­30
  • 77.­12
  • 84.­6
  • 84.­62-63
  • 84.­259
  • n.­72
  • n.­382
  • n.­554
  • n.­1126
  • g.­205
  • g.­942
  • g.­1280
g.­1721

three gateways to liberation

Wylie:
  • rnam par thar pa’i sgo gsum
Tibetan:
  • རྣམ་པར་ཐར་པའི་སྒོ་གསུམ།
Sanskrit:
  • trīṇi vimokṣa­mukhāni

Emptiness, signlessness, wishlessness.

Located in 24 passages in the translation:

  • i.­24
  • 11.­49
  • 16.­26
  • 16.­30
  • 27.­15
  • 27.­38
  • 54.­12
  • 54.­14
  • 69.­32
  • 71.­11
  • 71.­28
  • 72.­20
  • 73.­4
  • 73.­30
  • 73.­38
  • 74.­30
  • 74.­54
  • 75.­19
  • 75.­40
  • 78.­55
  • 84.­172
  • n.­89
  • n.­999
  • g.­1909
g.­1724

three planes of existence

Wylie:
  • srid pa gsum
Tibetan:
  • སྲིད་པ་གསུམ།
Sanskrit:
  • tribhava

The abodes of beings living below, above, and upon the surface of the earth.

Located in 3 passages in the translation:

  • 84.­290
  • 84.­292
  • g.­539
g.­1725

three realms

Wylie:
  • khams gsum
Tibetan:
  • ཁམས་གསུམ།
Sanskrit:
  • tridhātu

The desire realm, form realm, and formless realm.

Located in 42 passages in the translation:

  • i.­56
  • i.­98
  • i.­110
  • i.­151
  • 12.­7
  • 12.­12
  • 15.­110
  • 17.­8
  • 17.­74-76
  • 17.­85
  • 17.­98
  • 18.­1-14
  • 34.­1
  • 54.­21
  • 55.­1
  • 55.­4
  • 55.­27
  • 73.­3
  • 74.­11
  • 76.­18
  • 84.­84
  • 84.­186
  • 84.­299
  • n.­221
  • n.­252
  • n.­595
  • n.­884
g.­1729

three types of omniscience

Wylie:
  • thams cad mkhyen pa nyid gsum po
Tibetan:
  • ཐམས་ཅད་མཁྱེན་པ་ཉིད་གསུམ་པོ།
Sanskrit:
  • trisarvajñatva

The three types of omniscience, as described in this text, are the all-knowledge of śrāvakas and pratyekabuddhas; the knowledge of path aspects of bodhisattva great beings; and the knowledge of all aspects which pertain to the tathāgatas. These are explained in detail in 63.­174.

Located in 8 passages in the translation:

  • 63.­174
  • 63.­191
  • n.­665
  • g.­65
  • g.­870
  • g.­878
  • g.­879
  • g.­1156
g.­1730

three vehicles

Wylie:
  • theg pa gsum
Tibetan:
  • ཐེག་པ་གསུམ།
Sanskrit:
  • triyāna

The vehicles of the śrāvakas, pratyekabuddhas, and bodhisattvas.

Located in 47 passages in the translation:

  • i.­43
  • i.­84
  • i.­87
  • i.­96
  • i.­126
  • i.­158
  • 3.­89
  • 7.­30
  • 11.­56
  • 14.­52
  • 17.­28
  • 17.­124
  • 23.­22-25
  • 25.­1-3
  • 26.­1
  • 26.­8
  • 31.­42
  • 39.­74-76
  • 39.­79
  • 46.­9
  • 52.­25
  • 63.­97
  • 63.­147
  • 63.­172
  • 64.­4
  • 64.­10
  • 70.­18
  • 71.­22
  • 71.­29
  • 72.­19-20
  • 73.­11
  • 73.­16
  • 73.­18
  • 73.­20
  • 76.­32
  • 76.­34
  • 76.­42
  • 84.­133
  • n.­153
g.­1735

tīrthika

Wylie:
  • mu stegs can
Tibetan:
  • མུ་སྟེགས་ཅན།
Sanskrit:
  • tīrthika

Definition from the 84000 Glossary of Terms:

Those of other religious or philosophical orders, contemporary with the early Buddhist order, including Jains, Jaṭilas, Ājīvikas, and Cārvākas. Tīrthika (“forder”) literally translates as “one belonging to or associated with (possessive suffix –ika) stairs for landing or for descent into a river,” or “a bathing place,” or “a place of pilgrimage on the banks of sacred streams” (Monier-Williams). The term may have originally referred to temple priests at river crossings or fords where travelers propitiated a deity before crossing. The Sanskrit term seems to have undergone metonymic transfer in referring to those able to ford the turbulent river of saṃsāra (as in the Jain tīrthaṅkaras, “ford makers”), and it came to be used in Buddhist sources to refer to teachers of rival religious traditions. The Sanskrit term is closely rendered by the Tibetan mu stegs pa: “those on the steps (stegs pa) at the edge (mu).”

Located in 13 passages in the translation:

  • 26.­5
  • 26.­7
  • 29.­1-6
  • 29.­17
  • 30.­23
  • 49.­30
  • 63.­210
  • 84.­114
g.­1736

token

Wylie:
  • rtags
Tibetan:
  • རྟགས།
Sanskrit:
  • liṅga

See n.­233.

Located in 60 passages in the translation:

  • i.­120
  • 13.­42
  • 13.­53
  • 21.­4
  • 31.­11
  • 37.­38
  • 40.­40
  • 47.­1-2
  • 49.­1-5
  • 49.­7-12
  • 49.­15-21
  • 49.­23
  • 49.­25-27
  • 49.­29
  • 49.­31-33
  • 49.­35
  • 50.­8-10
  • 50.­12
  • 50.­16-18
  • 50.­29
  • 50.­32
  • 50.­34
  • 50.­38
  • 50.­43
  • 51.­3
  • 55.­6
  • 55.­8-9
  • 55.­14-15
  • 56.­23
  • 63.­190
  • 69.­27
  • n.­233
  • n.­538
  • n.­966
g.­1739

tongue consciousness constituent

Wylie:
  • lce’i rnam par shes pa’i khams
Tibetan:
  • ལྕེའི་རྣམ་པར་ཤེས་པའི་ཁམས།
Sanskrit:
  • jihvāvijñānadhātu

One of the eighteen constituents.

Located in 10 passages in the translation:

  • 3.­22
  • 3.­26
  • 3.­52
  • 3.­107
  • 6.­14
  • 6.­27-28
  • 74.­41
  • 83.­1
  • g.­470
g.­1741

town

Wylie:
  • grong khyer
Tibetan:
  • གྲོང་ཁྱེར།
Sanskrit:
  • nagara

Located in 5 passages in the translation:

  • 39.­30
  • 40.­52
  • 55.­12
  • 84.­91
  • 84.­181
g.­1745

Trāyastriṃśa

Wylie:
  • sum cu rtsa gsum
  • sum cu rtsa gsum pa
Tibetan:
  • སུམ་ཅུ་རྩ་གསུམ།
  • སུམ་ཅུ་རྩ་གསུམ་པ།
Sanskrit:
  • trāyastriṃśa
  • trayastriṃśa

Lit. “Thirty-Three.” It is the second of the six heavens in the desire realm; also the name of the gods living there. The paradise of Śatakratu on the summit of Sumeru where there are thirty-three leading deities, hence the name.

Located in 40 passages in the translation:

  • 1.­8
  • 1.­13
  • 2.­27
  • 2.­53
  • 2.­60-61
  • 3.­18
  • 3.­47
  • 3.­64
  • 3.­114
  • 3.­122
  • 4.­5
  • 11.­32
  • 22.­1-2
  • 25.­10
  • 25.­12
  • 27.­5
  • 28.­2
  • 28.­6
  • 30.­25
  • 31.­7
  • 31.­33
  • 32.­7
  • 32.­74
  • 33.­54
  • 37.­35
  • 37.­67
  • 48.­35
  • 52.­22
  • 56.­6
  • 60.­8
  • 71.­23
  • 72.­6
  • 73.­20
  • 74.­51
  • 74.­53
  • 84.­140
  • n.­903
  • g.­1819
g.­1749

true dharmic nature

Wylie:
  • chos nyid
Tibetan:
  • ཆོས་ཉིད།
Sanskrit:
  • dharmatā

See “true nature of dharmas.”

Located in 42 passages in the translation:

  • 3.­53
  • 24.­50-53
  • 24.­60-62
  • 25.­1
  • 33.­16
  • 33.­34
  • 33.­60
  • 51.­44
  • 54.­11
  • 55.­64
  • 62.­40
  • 62.­48
  • 63.­166-169
  • 63.­215
  • 72.­35
  • 73.­104
  • 76.­19
  • 77.­15-16
  • 77.­41
  • 81.­32-33
  • 81.­35
  • 83.­34-35
  • 83.­37-38
  • 83.­40
  • 83.­48-50
  • 86.­13
  • 86.­18
  • n.­434
g.­1750

true nature of dharmas

Wylie:
  • chos nyid
Tibetan:
  • ཆོས་ཉིད།
Sanskrit:
  • dharmatā

“True nature of dharmas” renders dharmatā (chos nyid). In dharmatā the -tā ending is the English “-ness.” The dharma is an attribute of a dharmin (an “attribute possessor”). The attribute is the ultimate, emptiness. The attribute possessors are all phenomena. So, it means “the true nature [= -ness] of the attribute [emptiness].” The issue is further complicated by the widespread use of the word dharma as phenomenon (as in “all dharmas”) and so on. In such contexts it is not a word for the ultimate attribute, but for any phenomenon.

Located in 67 passages in the translation:

  • 6.­3
  • 8.­8
  • 8.­11
  • 8.­26
  • 8.­30
  • 8.­34
  • 8.­38
  • 8.­42
  • 11.­4
  • 11.­47
  • 13.­69
  • 14.­38
  • 14.­51
  • 15.­34
  • 16.­104
  • 19.­18
  • 20.­100
  • 24.­15-19
  • 24.­49
  • 28.­10
  • 31.­31
  • 33.­35
  • 33.­59
  • 37.­18
  • 39.­90
  • 42.­11-13
  • 43.­12
  • 48.­27
  • 48.­58
  • 49.­28
  • 49.­30
  • 51.­44
  • 54.­12
  • 57.­11
  • 59.­22
  • 62.­20
  • 62.­26
  • 63.­163
  • 63.­166
  • 63.­208
  • 71.­23
  • 71.­44
  • 72.­6
  • 75.­43
  • 78.­35
  • 79.­18
  • 81.­3
  • 81.­31
  • 81.­33
  • 81.­36
  • 82.­17
  • 83.­38
  • 84.­30
  • 84.­119
  • 86.­8
  • 86.­12-13
  • n.­242
  • g.­531
  • g.­1065
  • g.­1749
g.­1754

turn back

Wylie:
  • ldog
Tibetan:
  • ལྡོག
Sanskrit:
  • vivart

Located in 46 passages in the translation:

  • i.­126
  • i.­130
  • 2.­56-57
  • 15.­84
  • 26.­9
  • 34.­1
  • 35.­18
  • 37.­19
  • 41.­37
  • 45.­5
  • 45.­9
  • 48.­47-62
  • 49.­35
  • 50.­4-6
  • 51.­10
  • 51.­16
  • 51.­27
  • 56.­5
  • 58.­2
  • 59.­14
  • 61.­7
  • 63.­97
  • 69.­27
  • 72.­3
  • 73.­100
  • 75.­7
  • 75.­21
  • 76.­20
g.­1755

Tuṣita

Wylie:
  • dga’ ldan
Tibetan:
  • དགའ་ལྡན།
Sanskrit:
  • tuṣita

Lit. “The Contented.” The fourth of the six heavens of the desire realm; also the name of the gods living there. It is the paradise in which the Buddha Śākyamuni lived as the tenth level bodhisattva Śvetaketu (dam pa tog dkar po) and regent, prior to his birth in this world, and where all future buddhas dwell prior to their awakening. At present the regent of Tuṣita is the bodhisattva Maitreya, the future buddha.

Located in 37 passages in the translation:

  • i.­116
  • 1.­8
  • 1.­13
  • 2.­27
  • 2.­53
  • 2.­60
  • 3.­18
  • 3.­47
  • 3.­55
  • 3.­57
  • 3.­64
  • 3.­66
  • 3.­77
  • 3.­114
  • 3.­122
  • 4.­5
  • 11.­32
  • 22.­1-2
  • 25.­10
  • 25.­12
  • 28.­2
  • 30.­25
  • 31.­33
  • 32.­74
  • 37.­35
  • 37.­67
  • 44.­18
  • 52.­22
  • 56.­6
  • 60.­12
  • 71.­23
  • 72.­6
  • 73.­20
  • 74.­51
  • 74.­53
  • g.­1416
g.­1756

twelve aspects of the wheel of Dharma

Wylie:
  • chos kyi ’khor lo rnam pa bcu gnyis
Tibetan:
  • ཆོས་ཀྱི་འཁོར་ལོ་རྣམ་པ་བཅུ་གཉིས།
Sanskrit:
  • —

Definition from the 84000 Glossary of Terms:

The classification of all aspects of the Buddha’s teachings into twelve types: sūtra, geya, vyākaraṇa, gāthā, udāna, nidāna, avadāna, itivṛttaka, jātaka, vaipulya, adbhutadharma, and upadeśa.

Respectively, the sūtras, literally “threads,” does not mean entire texts as in the general meaning of sūtra but the prose passages within texts; the geyas are the verse versions of preceding prose passages; the vyākaraṇas are prophecies; the gāthās are stand-alone verses; the udānas are teachings not given in response to a request; the nidānas are the introductory sections; the avadānas are accounts of the previous lives of individuals who were alive at the time of the Buddha; the itivṛttakas are biographies of buddhas and bodhisattvas in the past; the jātakas are the Buddha’s accounts of his own previous lifetimes; the vaipulyas are teachings that expand upon a certain subject; the adbhutadharmas are descriptions of miracles; and the upadeśas are explanations of terms and categories.

Located in 11 passages in the translation:

  • 34.­1
  • 57.­6
  • g.­34
  • g.­193
  • g.­543
  • g.­822
  • g.­975
  • g.­992
  • g.­1296
  • g.­1645
  • g.­1841
g.­1757

twelve links of dependent origination

Wylie:
  • rten cing ’brel bar ’byung ba’i yan lag bcu gnyis
Tibetan:
  • རྟེན་ཅིང་འབྲེལ་བར་འབྱུང་བའི་ཡན་ལག་བཅུ་གཉིས།
Sanskrit:
  • dvā­daśāṅge pratītya­samutpāde

The twelve causal links that perpetuate life in cyclic existence; starting with ignorance and ending with death.

Located in 14 passages in the translation:

  • i.­23
  • i.­45
  • i.­77
  • 43.­22
  • 74.­30
  • n.­476
  • n.­623
  • g.­189
  • g.­307
  • g.­539
  • g.­1054
  • g.­1155
  • g.­1549
  • g.­1872
g.­1758

twelve sense fields

Wylie:
  • skye mched bcu gnyis
Tibetan:
  • སྐྱེ་མཆེད་བཅུ་གཉིས།
Sanskrit:
  • dvādaśāyatana

These comprise the inner six sense fields and the outer six sense fields.

Located in 6 passages in the translation:

  • 11.­39
  • 11.­44
  • 43.­22
  • 74.­30
  • 75.­19
  • g.­1504
g.­1761

ultimate

Wylie:
  • don dam pa
Tibetan:
  • དོན་དམ་པ།
Sanskrit:
  • paramārtha

Of final truth or reality. Also rendered as “ultimate reality.”

Located in 51 passages in the translation:

  • i.­34
  • i.­39
  • i.­46
  • i.­51-52
  • i.­78
  • i.­111
  • i.­117
  • i.­129-131
  • i.­145
  • i.­151-152
  • i.­155
  • i.­161-163
  • i.­165
  • i.­171-172
  • i.­180
  • i.­184
  • i.­186
  • i.­188
  • 43.­2
  • 51.­75-76
  • 63.­151
  • 63.­153
  • 64.­34
  • 75.­23
  • 81.­14
  • 81.­37-39
  • 82.­1-2
  • 86.­19
  • n.­299
  • n.­330
  • n.­696
  • n.­811
  • n.­820
  • g.­292
  • g.­405
  • g.­1280
  • g.­1750
  • g.­1759
  • g.­1762
  • g.­1909
g.­1762

ultimate reality

Wylie:
  • don dam pa
Tibetan:
  • དོན་དམ་པ།
Sanskrit:
  • paramārtha

See “ultimate.”

Located in 6 passages in the translation:

  • i.­156
  • 15.­17
  • n.­545
  • n.­547
  • g.­1761
  • g.­1906
g.­1764

ultimately

Wylie:
  • don dam par
Tibetan:
  • དོན་དམ་པར།
Sanskrit:
  • paramārthataḥ

Located in 54 passages in the translation:

  • i.­34
  • i.­47
  • i.­49
  • i.­68
  • i.­71
  • i.­78
  • i.­95
  • i.­110
  • i.­122
  • i.­131-133
  • i.­140
  • i.­147
  • i.­153
  • i.­160-163
  • i.­181-182
  • i.­185
  • 16.­99
  • 21.­34
  • 21.­41-42
  • 31.­43
  • 43.­14
  • 63.­150
  • 63.­200-201
  • 63.­207
  • 64.­33
  • 69.­32
  • 71.­23
  • 71.­36
  • 73.­109
  • 75.­7-8
  • 75.­43
  • 76.­26
  • 81.­13
  • 81.­37
  • 83.­25-26
  • n.­162
  • n.­233
  • n.­481
  • n.­522
  • n.­615
  • n.­806
  • n.­845
  • n.­961
  • g.­512
g.­1766

unadulterated

Wylie:
  • ma ’dres pa
Tibetan:
  • མ་འདྲེས་པ།
Sanskrit:
  • aśabala

Located in 10 passages in the translation:

  • 17.­21
  • 51.­11
  • 55.­23
  • 55.­27
  • 70.­36
  • 71.­23
  • 72.­1
  • 72.­6
  • 86.­43
  • g.­1456
g.­1776

unchanging

Wylie:
  • ’gyur ba med pa
  • ’gyur ba med
Tibetan:
  • འགྱུར་བ་མེད་པ།
  • འགྱུར་བ་མེད།
Sanskrit:
  • avikṛta

Located in 13 passages in the translation:

  • i.­156
  • i.­173
  • 48.­17-18
  • 49.­2
  • 63.­146-148
  • 64.­30
  • 82.­17
  • n.­522
  • g.­1442
  • g.­1671
g.­1778

uncompounded

Wylie:
  • ’dus ma byas
Tibetan:
  • འདུས་མ་བྱས།
Sanskrit:
  • asaṃskṛta

Located in 112 passages in the translation:

  • 2.­32
  • 3.­22
  • 3.­116
  • 6.­24-25
  • 6.­29
  • 6.­31
  • 6.­68
  • 8.­9
  • 11.­16
  • 11.­35
  • 11.­47
  • 13.­64
  • 15.­19
  • 15.­23-25
  • 15.­32
  • 17.­60
  • 19.­95
  • 20.­6
  • 20.­79
  • 20.­82
  • 21.­4
  • 22.­58
  • 23.­20
  • 30.­19
  • 31.­3
  • 31.­43
  • 34.­15
  • 35.­46
  • 37.­69
  • 37.­74
  • 38.­61
  • 39.­47
  • 42.­30
  • 43.­4
  • 43.­6
  • 48.­26
  • 57.­6
  • 58.­28
  • 62.­10
  • 62.­40
  • 62.­43
  • 62.­50
  • 63.­89
  • 63.­97
  • 63.­119
  • 63.­154-155
  • 63.­167
  • 63.­170
  • 63.­193-195
  • 63.­198-200
  • 63.­203
  • 63.­217-219
  • 63.­221-222
  • 64.­8
  • 64.­24-25
  • 65.­4
  • 69.­36
  • 69.­38
  • 69.­50
  • 70.­34
  • 71.­32
  • 71.­42
  • 72.­34-35
  • 72.­37
  • 73.­1
  • 73.­5
  • 73.­31
  • 73.­102-105
  • 73.­107
  • 73.­113-116
  • 73.­118
  • 74.­2
  • 74.­16
  • 74.­50
  • 75.­23
  • 76.­18
  • 77.­4
  • 77.­29
  • 77.­42
  • 79.­11
  • 80.­11-12
  • 81.­32
  • 81.­36-37
  • 82.­2
  • 83.­1
  • 84.­24
  • 84.­32
  • 84.­48
  • 84.­78
  • 84.­182
  • g.­1518
g.­1800

unmarked

Wylie:
  • mtshan nyid med pa
  • mtshan nyid ma mchis pa
Tibetan:
  • མཚན་ཉིད་མེད་པ།
  • མཚན་ཉིད་མ་མཆིས་པ།
Sanskrit:
  • alakṣaṇa

Located in 6 passages in the translation:

  • i.­62
  • 69.­39-42
  • 72.­1
g.­1809

unsurpassed, perfect, complete awakening

Wylie:
  • bla na med pa yang dag par rdzogs pa’i byang chub
Tibetan:
  • བླ་ན་མེད་པ་ཡང་དག་པར་རྫོགས་པའི་བྱང་ཆུབ།
Sanskrit:
  • anuttarā samyaksaṃbodhi

The complete awakening of a buddha, as opposed to the attainments of arhats and pratyekabuddhas.

Located in 618 passages in the translation:

  • i.­76
  • i.­164
  • i.­182
  • 1.­4-7
  • 1.­23
  • 1.­38
  • 2.­43
  • 2.­49-50
  • 2.­55-59
  • 2.­61
  • 2.­63
  • 3.­9
  • 3.­12-14
  • 3.­48
  • 3.­52-53
  • 3.­59
  • 3.­62
  • 3.­65-66
  • 3.­73
  • 3.­79
  • 3.­96
  • 3.­107
  • 3.­122-125
  • 3.­132
  • 3.­144-145
  • 3.­147
  • 4.­2-4
  • 7.­27-28
  • 8.­54
  • 9.­9
  • 9.­14
  • 9.­20-25
  • 10.­17
  • 10.­63
  • 10.­66-67
  • 11.­58
  • 13.­6
  • 13.­13
  • 13.­17
  • 13.­20
  • 13.­22-23
  • 13.­25-26
  • 13.­29
  • 13.­31
  • 13.­40
  • 13.­42
  • 13.­70
  • 14.­9
  • 14.­12
  • 14.­21
  • 14.­27-28
  • 15.­3
  • 16.­97
  • 21.­27
  • 21.­30
  • 21.­64
  • 21.­68
  • 21.­73
  • 21.­76-77
  • 21.­83
  • 21.­96
  • 22.­4
  • 22.­15
  • 22.­41
  • 22.­43
  • 22.­49
  • 22.­52
  • 22.­54
  • 23.­9
  • 23.­22
  • 24.­63-64
  • 25.­5
  • 25.­10
  • 26.­1
  • 26.­6
  • 26.­34-36
  • 27.­3-4
  • 27.­6
  • 27.­8-10
  • 27.­16-20
  • 28.­1
  • 28.­7
  • 28.­10
  • 28.­19
  • 29.­9
  • 30.­29
  • 30.­37
  • 31.­6
  • 31.­11-12
  • 31.­39
  • 31.­57-60
  • 32.­1-2
  • 32.­4
  • 32.­21
  • 32.­27
  • 32.­44
  • 32.­62
  • 32.­64-69
  • 32.­74
  • 33.­1-9
  • 33.­11-13
  • 33.­15
  • 33.­17-20
  • 33.­22-25
  • 33.­28-29
  • 33.­31
  • 33.­33-34
  • 33.­38-39
  • 33.­47
  • 33.­50
  • 33.­53-54
  • 33.­57
  • 33.­59-61
  • 34.­26
  • 35.­1-2
  • 36.­70-71
  • 36.­74
  • 37.­14
  • 37.­19-22
  • 37.­37-39
  • 37.­42
  • 37.­66-67
  • 37.­80
  • 39.­5
  • 39.­23
  • 39.­25
  • 39.­28-29
  • 39.­31
  • 39.­35
  • 39.­37
  • 39.­39
  • 39.­42-43
  • 39.­54
  • 39.­69
  • 39.­83
  • 39.­85-89
  • 39.­94
  • 40.­1
  • 40.­25
  • 41.­24
  • 41.­45
  • 42.­3-4
  • 42.­30
  • 42.­33
  • 43.­9
  • 43.­13
  • 44.­3-4
  • 44.­6-7
  • 44.­11-12
  • 46.­3
  • 46.­5-13
  • 46.­15-21
  • 46.­44-45
  • 48.­23
  • 48.­33-34
  • 48.­38-39
  • 48.­41-48
  • 48.­50-62
  • 48.­70-73
  • 48.­78
  • 48.­80
  • 48.­82
  • 48.­85
  • 48.­92
  • 48.­95
  • 48.­97
  • 48.­99
  • 49.­12
  • 49.­30-31
  • 49.­33
  • 50.­1-2
  • 50.­8
  • 50.­13
  • 50.­28
  • 50.­31-34
  • 51.­16
  • 51.­19
  • 51.­21
  • 51.­25
  • 51.­28-33
  • 51.­47-53
  • 51.­57-60
  • 51.­78
  • 52.­11
  • 52.­14
  • 52.­19-20
  • 52.­22-47
  • 52.­49-52
  • 53.­2
  • 53.­5
  • 53.­7
  • 53.­9-11
  • 54.­10
  • 54.­12
  • 54.­14
  • 54.­16-20
  • 54.­22
  • 55.­4-6
  • 55.­9-10
  • 55.­12-13
  • 55.­15-16
  • 55.­25
  • 55.­27-28
  • 55.­32
  • 55.­37
  • 55.­45
  • 55.­47
  • 55.­49
  • 55.­55
  • 55.­71-76
  • 56.­1-2
  • 56.­4
  • 56.­6
  • 56.­11
  • 56.­25
  • 56.­29-30
  • 57.­2
  • 57.­13
  • 57.­17-18
  • 57.­20-21
  • 58.­1-2
  • 58.­5
  • 58.­7-9
  • 58.­12-15
  • 58.­17-19
  • 58.­21
  • 58.­23
  • 58.­33
  • 59.­3-4
  • 59.­12
  • 59.­17
  • 59.­20-23
  • 60.­11
  • 60.­20-22
  • 60.­26-27
  • 61.­7
  • 61.­13
  • 62.­2
  • 62.­12
  • 62.­14
  • 62.­16
  • 62.­22
  • 62.­24
  • 62.­26
  • 62.­32
  • 62.­34
  • 62.­38
  • 62.­43
  • 62.­50
  • 63.­18
  • 63.­21
  • 63.­23-25
  • 63.­46-47
  • 63.­58
  • 63.­61-62
  • 63.­65-66
  • 63.­72
  • 63.­79
  • 63.­94
  • 63.­120
  • 63.­122
  • 63.­149-154
  • 63.­214
  • 64.­1
  • 64.­3
  • 64.­7
  • 64.­11
  • 64.­14
  • 64.­30
  • 69.­25
  • 69.­40
  • 70.­10
  • 70.­13-16
  • 70.­24
  • 71.­1-5
  • 71.­21
  • 71.­23
  • 71.­28-31
  • 71.­36
  • 71.­42
  • 72.­9
  • 72.­38
  • 73.­1
  • 73.­4
  • 73.­11-12
  • 73.­17
  • 73.­25
  • 73.­87
  • 73.­107
  • 73.­109-110
  • 73.­114
  • 74.­16
  • 74.­52
  • 75.­13
  • 75.­15
  • 75.­17
  • 75.­19
  • 75.­21-24
  • 75.­32
  • 75.­40-41
  • 75.­43
  • 75.­48
  • 76.­1-2
  • 76.­5-7
  • 76.­13-14
  • 76.­20
  • 76.­26-27
  • 76.­38
  • 76.­43
  • 76.­45-46
  • 76.­48
  • 77.­3
  • 77.­5-7
  • 77.­11
  • 77.­24
  • 77.­35-37
  • 77.­39
  • 77.­41-42
  • 78.­9
  • 78.­13
  • 78.­15
  • 78.­27
  • 78.­35
  • 78.­50-51
  • 78.­53-54
  • 79.­5-6
  • 79.­10-13
  • 81.­4
  • 81.­7-8
  • 81.­10-12
  • 83.­28
  • 83.­66
  • 83.­69-70
  • 85.­5
  • 85.­13-14
  • 85.­18
  • 85.­20
  • 85.­25
  • 85.­39
  • 85.­41
  • 85.­43
  • 85.­47
  • 85.­61
  • 86.­13
  • 86.­18
  • 86.­21-22
  • 86.­29
  • 86.­37
  • 86.­39
  • n.­83
  • n.­103
  • n.­195
  • n.­414
  • n.­520
  • n.­546
  • n.­678
  • n.­739
g.­1810

untainted

Wylie:
  • gos pa med pa
Tibetan:
  • གོས་པ་མེད་པ།
Sanskrit:
  • nirupalepa

Located in 10 passages in the translation:

  • 33.­42
  • 33.­44
  • 33.­46
  • 33.­50
  • 33.­53-54
  • 33.­57
  • 34.­1
  • 37.­49
  • 37.­70
g.­1818

Uttaramatin

Wylie:
  • blo gros dam pa
Tibetan:
  • བློ་གྲོས་དམ་པ།
Sanskrit:
  • uttaramatin

A bodhisattva great being present in the audience of this sūtra.

Located in 1 passage in the translation:

  • 1.­2
g.­1822

Vajramatin

Wylie:
  • rdo rje blo gros
Tibetan:
  • རྡོ་རྗེ་བློ་གྲོས།
Sanskrit:
  • vajramatin

A bodhisattva great being present in the audience of this sūtra.

Located in 1 passage in the translation:

  • 1.­2
g.­1829

Vardhamāna­matin

Wylie:
  • blo gros ’phel ba
Tibetan:
  • བློ་གྲོས་འཕེལ་བ།
Sanskrit:
  • vardhamāna­matin

A bodhisattva great being present in the audience of this sūtra.

Located in 1 passage in the translation:

  • 1.­2
g.­1830

variation

Wylie:
  • tha dad du bgyi ba
  • tha dad du bya ba
  • tha dad du dbye ba
Tibetan:
  • ཐ་དད་དུ་བགྱི་བ།
  • ཐ་དད་དུ་བྱ་བ།
  • ཐ་དད་དུ་དབྱེ་བ།
Sanskrit:
  • nānākaraṇa

Located in 4 passages in the translation:

  • 3.­7
  • 63.­29-30
  • 72.­1
g.­1832

Vartani

Wylie:
  • bar ta ni
  • ba ta ni
Tibetan:
  • བར་ཏ་ནི།
  • བ་ཏ་ནི།
Sanskrit:
  • vartani

A country in the east, where the teachings on the perfection of wisdom will spread.

Located in 5 passages in the translation:

  • i.­1
  • i.­108
  • 39.­75-76
  • n.­494
g.­1833

Varuṇadeva

Wylie:
  • chu lha’i lha
Tibetan:
  • ཆུ་ལྷའི་ལྷ།
Sanskrit:
  • varuṇadeva

A bodhisattva great being present in the audience of this sūtra.

Located in 1 passage in the translation:

  • 1.­2
g.­1838

venerable

Wylie:
  • tshe dang ldan pa
Tibetan:
  • ཚེ་དང་ལྡན་པ།
Sanskrit:
  • āyuṣman

Definition from the 84000 Glossary of Terms:

A respectful form of address between monks, and also between lay companions of equal standing. It literally means “one who has a [long] life.”

Located in 759 passages in the translation:

  • 1.­2
  • 2.­1-3
  • 2.­29-30
  • 2.­62-63
  • 3.­1-2
  • 3.­7-8
  • 3.­15-18
  • 3.­54-55
  • 3.­99-100
  • 3.­109
  • 3.­146-147
  • 3.­150-151
  • 4.­1
  • 5.­12
  • 6.­1-4
  • 7.­1
  • 7.­11-16
  • 7.­18-30
  • 8.­1
  • 8.­41-48
  • 8.­50-54
  • 9.­1
  • 9.­5-6
  • 9.­9-14
  • 9.­16-17
  • 9.­21-34
  • 9.­36
  • 10.­1
  • 10.­24
  • 11.­1-2
  • 11.­51
  • 12.­1
  • 12.­4-6
  • 12.­8-18
  • 13.­1
  • 13.­3-4
  • 13.­6-20
  • 13.­22-23
  • 13.­25-26
  • 13.­28-29
  • 13.­31-37
  • 13.­42-43
  • 13.­47
  • 13.­50-52
  • 13.­58-70
  • 14.­1
  • 14.­41-53
  • 15.­1
  • 17.­13
  • 19.­1
  • 19.­112-113
  • 20.­1-2
  • 20.­8
  • 20.­11-22
  • 20.­24-45
  • 20.­54-77
  • 20.­79-92
  • 21.­1-2
  • 21.­4-7
  • 21.­11-64
  • 21.­67-68
  • 21.­70-71
  • 21.­80-88
  • 21.­91-94
  • 21.­96
  • 22.­2-3
  • 22.­12
  • 22.­14
  • 22.­16
  • 22.­27
  • 22.­56-59
  • 22.­61
  • 22.­71
  • 22.­74
  • 23.­2-3
  • 23.­10
  • 23.­12-13
  • 23.­22-25
  • 24.­3
  • 24.­25
  • 24.­35-43
  • 24.­45
  • 24.­63
  • 29.­4-5
  • 30.­1-2
  • 31.­3
  • 31.­25
  • 32.­74
  • 33.­2
  • 33.­40
  • 33.­49
  • 34.­1
  • 34.­4
  • 34.­9
  • 34.­23
  • 35.­1-3
  • 35.­5
  • 35.­10
  • 35.­15
  • 35.­19
  • 36.­1
  • 36.­34
  • 36.­64-69
  • 36.­72-74
  • 36.­76
  • 37.­1
  • 37.­9
  • 37.­15-16
  • 37.­23
  • 37.­37-38
  • 37.­42
  • 37.­77
  • 38.­1
  • 39.­2-3
  • 39.­12
  • 39.­22
  • 39.­26-27
  • 39.­32
  • 39.­41
  • 39.­61
  • 40.­1
  • 40.­21
  • 41.­37
  • 41.­39
  • 43.­12
  • 44.­1-2
  • 44.­14
  • 46.­1
  • 47.­2
  • 47.­12
  • 48.­15
  • 48.­27
  • 48.­46-60
  • 48.­62-73
  • 49.­1-2
  • 49.­5
  • 49.­24
  • 49.­31
  • 49.­34
  • 50.­4-5
  • 50.­18
  • 50.­40
  • 51.­1
  • 51.­3-4
  • 51.­10-11
  • 51.­32
  • 51.­44
  • 51.­49
  • 51.­74
  • 51.­78
  • 52.­1-15
  • 52.­17-18
  • 52.­21-22
  • 53.­4-8
  • 53.­10-11
  • 54.­1-3
  • 54.­12
  • 55.­25
  • 55.­29-30
  • 55.­33
  • 55.­37-38
  • 55.­44
  • 55.­53-54
  • 55.­57
  • 55.­67
  • 55.­72
  • 55.­75
  • 56.­9-12
  • 56.­14
  • 56.­27-28
  • 56.­31
  • 57.­1
  • 57.­4
  • 57.­10
  • 58.­9-10
  • 58.­15
  • 58.­26-34
  • 59.­1-2
  • 59.­4
  • 59.­8
  • 59.­14-15
  • 59.­21
  • 59.­24
  • 60.­10-11
  • 60.­30
  • 60.­35
  • 60.­37
  • 61.­1
  • 61.­11
  • 61.­14-15
  • 61.­21
  • 62.­1-2
  • 63.­1-2
  • 63.­18
  • 63.­26-27
  • 63.­50
  • 63.­74-75
  • 63.­79
  • 63.­149
  • 63.­158
  • 63.­197
  • 63.­204
  • 63.­212
  • 63.­216
  • 64.­1
  • 64.­6
  • 64.­12
  • 64.­15
  • 64.­27
  • 65.­1
  • 65.­5
  • 65.­8-9
  • 65.­11
  • 65.­13
  • 66.­1
  • 66.­6
  • 69.­5-6
  • 69.­15
  • 69.­20-24
  • 69.­26
  • 69.­30
  • 69.­35-36
  • 69.­38-41
  • 69.­45-46
  • 69.­48
  • 70.­1
  • 70.­4
  • 70.­9-12
  • 70.­14-15
  • 70.­44-45
  • 70.­48
  • 71.­1
  • 71.­6-8
  • 71.­11
  • 71.­13
  • 71.­20
  • 72.­1-2
  • 72.­13-16
  • 72.­25
  • 72.­31
  • 73.­1-2
  • 73.­5-7
  • 73.­33
  • 73.­98
  • 73.­100
  • 73.­105
  • 73.­107-111
  • 74.­1
  • 74.­7
  • 74.­13-14
  • 74.­16
  • 74.­21-22
  • 74.­24-25
  • 74.­31
  • 74.­46
  • 74.­48-49
  • 74.­51-52
  • 75.­1-6
  • 75.­18-19
  • 75.­26
  • 75.­32
  • 75.­35
  • 75.­40
  • 76.­1
  • 76.­3-4
  • 76.­9
  • 76.­14-19
  • 76.­23-24
  • 77.­1
  • 77.­4-5
  • 77.­13-15
  • 77.­17
  • 77.­21-23
  • 77.­25-28
  • 78.­1
  • 78.­10-11
  • 78.­14-16
  • 78.­26
  • 78.­33-34
  • 78.­51-52
  • 78.­54
  • 79.­1
  • 79.­4-6
  • 79.­12-16
  • 79.­19-20
  • 80.­1-2
  • 80.­7
  • 81.­1
  • 81.­4
  • 81.­6-7
  • 81.­14
  • 81.­16
  • 81.­23
  • 81.­27-28
  • 81.­30
  • 81.­32-33
  • 82.­1-2
  • 82.­8-9
  • 82.­15
  • 85.­1-3
  • 87.­3-4
  • 87.­6
  • n.­130
  • n.­924
  • n.­952
  • n.­966
g.­1839

venerable monk

Wylie:
  • btsun pa
Tibetan:
  • བཙུན་པ།
Sanskrit:
  • bhadanta

A term of respect used for Buddhist monks, akin to the modern address, bhante.

Located in 51 passages in the translation:

  • 22.­2
  • 22.­12
  • 22.­27
  • 22.­62
  • 22.­64
  • 22.­66
  • 22.­68
  • 23.­3
  • 23.­10
  • 23.­12
  • 24.­3
  • 24.­5
  • 24.­25
  • 24.­43
  • 24.­45-46
  • 24.­48
  • 24.­63
  • 24.­74
  • 24.­77
  • 24.­80
  • 24.­83
  • 24.­85-86
  • 24.­88
  • 31.­4
  • 33.­1
  • 33.­3
  • 33.­5-6
  • 33.­9
  • 33.­13
  • 33.­26
  • 33.­28
  • 34.­3-4
  • 34.­7
  • 36.­69
  • 37.­23
  • 37.­27
  • 37.­29
  • 37.­31
  • 37.­33
  • 39.­3-4
  • 39.­22
  • 39.­24
  • 52.­14
  • 52.­16
  • 56.­10-11
g.­1843

very limit of reality

Wylie:
  • yang dag pa’i mtha’
Tibetan:
  • ཡང་དག་པའི་མཐའ།
Sanskrit:
  • bhūtakoṭi

Definition from the 84000 Glossary of Terms:

This term has three meanings: (1) the ultimate nature, (2) the experience of the ultimate nature, and (3) the quiescent state of a worthy one (arhat) to be avoided by bodhisattvas.

In this text:

Also translated as “final limit of reality.”

Located in 87 passages in the translation:

  • i.­54
  • i.­137
  • i.­172
  • 3.­43
  • 6.­32
  • 8.­8
  • 8.­11
  • 8.­26
  • 8.­30-31
  • 8.­37-39
  • 8.­42
  • 8.­45
  • 8.­47-48
  • 8.­53
  • 11.­4
  • 11.­47
  • 13.­69
  • 14.­38
  • 14.­51
  • 15.­34
  • 18.­1
  • 18.­15
  • 18.­37-38
  • 19.­18
  • 19.­70
  • 19.­88
  • 20.­6
  • 20.­26-27
  • 20.­42
  • 20.­100
  • 28.­10
  • 31.­5
  • 31.­29
  • 32.­18
  • 33.­35
  • 37.­31
  • 41.­41
  • 46.­38
  • 47.­27
  • 48.­4
  • 48.­11
  • 48.­27
  • 48.­58
  • 50.­25
  • 50.­31
  • 51.­5
  • 54.­12
  • 54.­14
  • 54.­22
  • 55.­30
  • 55.­54
  • 55.­56
  • 55.­64
  • 56.­11
  • 57.­21
  • 58.­33
  • 59.­3
  • 59.­22
  • 63.­84-85
  • 63.­113-114
  • 63.­170
  • 63.­208
  • 64.­26
  • 65.­7
  • 72.­33
  • 73.­104-106
  • 75.­2-6
  • 75.­9
  • 81.­31
  • 83.­38
  • 86.­2
  • n.­975
  • g.­583
g.­1857

Vimalā

Wylie:
  • dri ma med pa
Tibetan:
  • དྲི་མ་མེད་པ།
Sanskrit:
  • vimalā

Lit. “Stainless.” The second level of accomplishment pertaining to bodhisattvas. See “ten bodhisattva levels.”

Located in 2 passages in the translation:

  • 18.­38
  • g.­1690
g.­1863

Viśeṣamatin

Wylie:
  • blo gros khyad par can
Tibetan:
  • བློ་གྲོས་ཁྱད་པར་ཅན།
Sanskrit:
  • viśeṣamatin

A bodhisattva great being present in the audience of this sūtra.

Located in 1 passage in the translation:

  • 1.­2
g.­1865

visual distortions

Wylie:
  • rab rib
Tibetan:
  • རབ་རིབ།
Sanskrit:
  • vitimitakara RS

Located in 1 passage in the translation:

  • 34.­1
g.­1866

Vītarāga level

Wylie:
  • ’dod chags dang bral ba’i sa
Tibetan:
  • འདོད་ཆགས་དང་བྲལ་བའི་ས།
Sanskrit:
  • vītarāgabhūmi

Lit. “Desireless level.” The sixth of the ten levels traversed by all practitioners, from the level of an ordinary person until reaching buddhahood. See “ten levels.”

Located in 12 passages in the translation:

  • i.­61
  • 17.­128
  • 18.­38
  • 19.­55
  • 19.­77
  • 20.­53
  • 51.­59
  • 64.­18
  • 69.­24
  • 70.­2
  • 71.­36
  • g.­1692
g.­1872

volitional factors

Wylie:
  • ’du byed
Tibetan:
  • འདུ་བྱེད།
Sanskrit:
  • saṃskāra

Fourth of the five aggregates and the second of the twelve links of dependent origination. These are the formative factors, mental volitions, and other supporting factors that perpetuate future saṃsāric existence.

Located in 468 passages in the translation:

  • i.­26
  • 3.­2-3
  • 3.­22-24
  • 3.­27
  • 3.­29
  • 3.­34-35
  • 3.­38
  • 3.­41
  • 3.­52
  • 3.­107
  • 4.­4
  • 6.­8
  • 6.­25
  • 6.­30
  • 6.­36
  • 6.­46
  • 6.­48
  • 6.­51
  • 6.­57
  • 6.­59-62
  • 6.­67-69
  • 7.­1
  • 7.­14
  • 7.­16-17
  • 7.­20
  • 7.­27
  • 8.­2
  • 8.­4
  • 8.­6
  • 8.­13-15
  • 8.­17
  • 8.­23-25
  • 8.­28
  • 8.­31
  • 8.­34
  • 8.­36-38
  • 8.­42
  • 8.­45-48
  • 8.­53
  • 9.­1
  • 9.­6
  • 9.­12-13
  • 9.­43
  • 9.­45
  • 9.­49
  • 10.­2
  • 10.­9
  • 10.­23
  • 10.­27
  • 10.­29-31
  • 10.­33
  • 10.­35
  • 10.­40
  • 10.­43-44
  • 10.­51
  • 11.­5
  • 11.­12
  • 11.­19
  • 11.­21-22
  • 12.­4-5
  • 12.­10-11
  • 12.­13
  • 12.­16
  • 12.­18
  • 13.­69
  • 14.­34
  • 14.­38
  • 14.­40-46
  • 15.­24-25
  • 18.­2
  • 18.­17
  • 19.­14
  • 19.­16
  • 19.­72
  • 19.­83
  • 19.­100-103
  • 20.­6
  • 20.­8-9
  • 20.­11
  • 20.­13
  • 20.­32-33
  • 20.­37-39
  • 20.­42-44
  • 20.­55
  • 20.­62
  • 20.­75
  • 20.­79
  • 20.­82
  • 20.­84-87
  • 20.­89
  • 20.­92
  • 20.­97
  • 20.­102
  • 20.­106
  • 21.­3
  • 21.­7
  • 21.­12
  • 21.­14
  • 21.­18-23
  • 21.­25-26
  • 21.­40
  • 21.­46
  • 21.­48
  • 21.­50
  • 21.­53
  • 21.­61
  • 21.­76
  • 21.­89
  • 22.­6-8
  • 22.­17
  • 22.­20
  • 22.­28
  • 22.­34
  • 22.­53
  • 22.­58-59
  • 22.­71
  • 22.­73
  • 23.­5
  • 23.­14-15
  • 23.­17
  • 23.­23
  • 24.­5-6
  • 24.­18
  • 24.­21
  • 24.­25-26
  • 24.­33-36
  • 24.­40
  • 24.­50
  • 24.­52
  • 24.­55
  • 24.­58-60
  • 24.­65
  • 24.­71
  • 25.­1-2
  • 25.­6-7
  • 26.­10
  • 27.­3
  • 30.­7-9
  • 31.­45
  • 32.­28
  • 32.­30
  • 32.­32
  • 32.­47
  • 33.­8
  • 33.­35
  • 33.­37
  • 33.­60
  • 34.­10
  • 34.­26
  • 34.­30-34
  • 34.­40-42
  • 34.­46-47
  • 35.­26
  • 35.­31-33
  • 35.­36
  • 35.­39
  • 35.­42
  • 36.­2
  • 36.­4
  • 36.­24-26
  • 36.­36-38
  • 36.­52-53
  • 36.­65
  • 36.­68
  • 36.­70
  • 36.­80
  • 37.­4
  • 37.­6-8
  • 37.­11
  • 37.­14
  • 37.­19
  • 37.­34
  • 37.­40-41
  • 37.­43-46
  • 37.­60
  • 38.­8
  • 39.­8-14
  • 39.­16-20
  • 39.­45-46
  • 39.­48-49
  • 39.­52-53
  • 39.­56
  • 40.­48
  • 41.­48
  • 42.­9-10
  • 42.­24-29
  • 43.­4
  • 43.­9-10
  • 43.­19-21
  • 43.­37-40
  • 44.­3-5
  • 44.­7
  • 46.­3-4
  • 46.­12-14
  • 46.­17
  • 46.­19
  • 46.­21
  • 46.­40
  • 47.­10
  • 47.­18
  • 47.­28-30
  • 48.­1-2
  • 48.­5-8
  • 48.­10
  • 48.­12-13
  • 48.­21
  • 48.­26-28
  • 48.­41
  • 48.­46
  • 48.­49
  • 48.­52
  • 48.­99
  • 49.­6
  • 49.­15
  • 49.­30
  • 49.­35
  • 51.­7
  • 51.­10
  • 51.­36-40
  • 52.­14
  • 54.­2
  • 54.­17
  • 54.­19
  • 55.­15
  • 55.­44
  • 55.­62
  • 57.­2-5
  • 57.­14
  • 58.­28
  • 59.­5
  • 61.­4-6
  • 62.­36
  • 62.­40
  • 62.­43
  • 63.­58
  • 63.­64
  • 63.­82
  • 63.­89
  • 63.­101
  • 63.­123
  • 63.­126
  • 63.­128
  • 63.­141
  • 63.­171-172
  • 64.­24-25
  • 65.­4
  • 69.­7
  • 69.­16-17
  • 69.­32
  • 69.­38
  • 69.­44
  • 69.­46
  • 69.­50
  • 70.­5
  • 70.­27
  • 71.­23
  • 71.­38
  • 72.­9
  • 72.­28
  • 72.­37
  • 73.­2-3
  • 73.­102
  • 74.­7-9
  • 74.­38
  • 74.­51-52
  • 75.­6
  • 75.­19
  • 75.­21
  • 75.­23
  • 75.­25-28
  • 75.­30-31
  • 75.­33-34
  • 75.­42
  • 75.­46
  • 76.­11
  • 76.­19
  • 77.­29
  • 79.­11
  • 81.­32
  • 82.­7
  • 83.­1-5
  • 83.­7-8
  • 83.­10
  • 83.­12-13
  • 83.­15-17
  • 83.­20-30
  • 83.­32-36
  • 83.­38-41
  • 83.­50-52
  • 83.­63
  • 83.­69
  • 85.­3
  • 86.­43
  • g.­46
  • g.­1415
g.­1875

Vyūharāja

Wylie:
  • bkod pa’i rgyal po
Tibetan:
  • བཀོད་པའི་རྒྱལ་པོ།
Sanskrit:
  • vyūharāja

A bodhisattva great being present in the audience of this sūtra.

Located in 1 passage in the translation:

  • 1.­2
g.­1880

watch over

Wylie:
  • dgongs
Tibetan:
  • དགོངས།
Sanskrit:
  • samanvāhṛ

Located in 12 passages in the translation:

  • 39.­62
  • 39.­78
  • 42.­2
  • 56.­6
  • 59.­9
  • 63.­73-76
  • 63.­93
  • 84.­109
  • 85.­7
g.­1883

welfare

Wylie:
  • don
Tibetan:
  • དོན།
Sanskrit:
  • artha

Located in 46 passages in the translation:

  • 3.­8
  • 3.­53
  • 3.­71
  • 3.­73
  • 14.­33
  • 21.­29
  • 21.­76
  • 39.­42
  • 39.­83
  • 39.­89
  • 58.­2
  • 62.­28
  • 71.­1
  • 71.­33
  • 71.­36
  • 72.­9
  • 73.­13
  • 73.­19
  • 73.­93
  • 73.­118
  • 74.­23
  • 75.­14
  • 75.­16
  • 76.­20
  • 76.­28
  • 76.­48
  • 78.­13
  • 78.­26
  • 78.­37-38
  • 78.­42
  • 79.­5
  • 81.­11
  • 83.­57-58
  • 84.­70
  • 84.­166
  • 84.­195-196
  • 84.­264
  • 84.­269
  • 85.­21
  • 85.­25
  • 86.­22
  • n.­595
  • g.­1580
g.­1884

well freed

Wylie:
  • rnam par grol ba
Tibetan:
  • རྣམ་པར་གྲོལ་བ།
Sanskrit:
  • vinirmukta

Located in 2 passages in the translation:

  • 1.­2
  • 60.­28
g.­1887

what marks dharmas as dharmas

Wylie:
  • chos rnams kyi chos kyi mtshan nyid
Tibetan:
  • ཆོས་རྣམས་ཀྱི་ཆོས་ཀྱི་མཚན་ཉིད།
Sanskrit:
  • dharmāṇāṃ dharma­lakṣaṇaṃ

Located in 2 passages in the translation:

  • 39.­47
  • 74.­1
g.­1892

whatever human requirements are appropriate

Wylie:
  • mi’i yo byad ci yang rung ba
Tibetan:
  • མིའི་ཡོ་བྱད་ཅི་ཡང་རུང་བ།
Sanskrit:
  • anyatarānyatarāni mānuṣyakāṇi sarva­pariṣkāropakaraṇāni

Located in 8 passages in the translation:

  • 21.­64
  • 50.­11
  • 62.­2
  • 62.­12
  • 62.­43
  • 70.­17
  • 71.­20
  • 73.­10
g.­1894

while viewing in a body

Wylie:
  • lus kyi rjes su lta
Tibetan:
  • ལུས་ཀྱི་རྗེས་སུ་ལྟ།
Sanskrit:
  • kāyavipaśyin

Located in 10 passages in the translation:

  • 16.­2
  • 16.­4-5
  • 16.­10-13
  • 16.­15-17
g.­1896

white lotus

Wylie:
  • pad ma dkar po
Tibetan:
  • པད་མ་དཀར་པོ།
Sanskrit:
  • puṇḍarīka

Located in 6 passages in the translation:

  • 1.­13
  • 5.­8
  • 37.­76
  • 48.­1
  • 85.­10-11
g.­1902

wholesome root

Wylie:
  • dge ba’i rtsa ba
Tibetan:
  • དགེ་བའི་རྩ་བ།
Sanskrit:
  • kuśalamūla

Definition from the 84000 Glossary of Terms:

According to most lists (specifically those of the Pāli and some Abhidharma traditions), the (three) roots of virtue or the roots of the good or wholesome states (of mind) are what makes a mental state good or bad; they are identified as the opposites of the three mental “poisons” of greed, hatred, and delusion. Actions based on the roots of virtue will eventually lead to future happiness. The Dharmasaṃgraha, however, lists the three roots of virtue as (1) the mind of awakening, (2) purity of thought, and (3) freedom from egotism (Skt. trīṇi kuśala­mūlāni | bodhi­cittotpādaḥ, āśayaviśuddhiḥ, ahaṃkāramama­kāraparityāgaśceti|).

Located in 234 passages in the translation:

  • i.­78
  • i.­80
  • i.­98
  • i.­101-102
  • i.­107-108
  • i.­141
  • i.­144
  • i.­152
  • i.­161
  • 1.­23
  • 1.­38
  • 2.­11
  • 3.­89
  • 3.­122
  • 6.­33
  • 7.­10
  • 10.­43-48
  • 11.­58
  • 13.­6
  • 13.­20
  • 13.­22-23
  • 13.­25-26
  • 13.­28-29
  • 13.­31
  • 13.­40
  • 13.­42
  • 13.­47-48
  • 15.­3
  • 17.­4
  • 17.­10
  • 17.­14
  • 17.­34-36
  • 17.­113
  • 21.­73
  • 21.­75-77
  • 22.­11
  • 23.­13
  • 23.­22
  • 26.­1
  • 28.­7
  • 29.­15
  • 31.­33
  • 31.­55
  • 32.­44
  • 33.­2
  • 33.­4-7
  • 33.­9
  • 33.­11-17
  • 33.­19
  • 33.­21-25
  • 33.­28-29
  • 33.­31
  • 33.­33-36
  • 33.­38-39
  • 33.­42
  • 33.­44
  • 33.­46
  • 33.­50
  • 33.­53-62
  • 34.­4
  • 35.­23-24
  • 35.­34
  • 36.­70
  • 36.­74-75
  • 39.­1
  • 39.­28
  • 39.­37
  • 39.­39
  • 39.­50-52
  • 39.­72-76
  • 39.­79
  • 39.­81
  • 39.­83
  • 39.­86
  • 39.­89
  • 41.­51
  • 44.­8
  • 44.­15
  • 44.­17-18
  • 46.­45
  • 48.­39
  • 49.­22-23
  • 49.­25
  • 49.­30
  • 50.­10
  • 50.­30
  • 51.­11
  • 51.­17
  • 51.­30-31
  • 51.­48
  • 51.­53
  • 52.­11
  • 52.­45
  • 53.­8-9
  • 54.­10
  • 54.­15
  • 54.­26
  • 55.­45
  • 55.­47
  • 56.­1-3
  • 58.­2-3
  • 58.­6-8
  • 60.­8
  • 60.­12
  • 60.­14
  • 60.­25-27
  • 62.­14
  • 62.­16
  • 62.­22
  • 62.­24
  • 62.­26
  • 62.­28
  • 62.­32
  • 62.­34
  • 62.­38
  • 63.­5
  • 63.­39-40
  • 63.­61-62
  • 63.­97
  • 63.­164
  • 65.­8
  • 65.­12-17
  • 66.­1-4
  • 66.­6
  • 67.­1
  • 68.­2
  • 71.­6
  • 71.­29
  • 71.­36
  • 73.­19
  • 73.­86
  • 73.­93
  • 77.­30
  • 77.­32-37
  • 77.­39
  • 77.­41
  • 78.­10
  • 78.­33
  • 78.­47
  • 81.­32
  • 84.­174
  • 84.­295
  • 85.­6
  • 85.­40
  • 85.­61
  • 85.­64
  • 86.­14
  • 86.­17
  • 86.­22
  • 86.­25
  • 86.­30
  • 86.­34
  • n.­129
  • n.­230
  • n.­382
  • n.­446
  • n.­499
  • n.­620
g.­1906

wisdom

Wylie:
  • shes rab
Tibetan:
  • ཤེས་རབ།
Sanskrit:
  • prajñā

The sixth of the six perfections, it refers to the profound understanding of the emptiness of all phenomena, the realization of ultimate reality.

Located in 234 passages in the translation:

  • i.­29
  • i.­54
  • i.­71
  • i.­93
  • i.­134
  • i.­164-165
  • i.­179
  • 1.­2
  • 2.­6-7
  • 2.­59
  • 3.­4-8
  • 3.­10
  • 3.­111
  • 3.­141-142
  • 4.­3
  • 4.­5
  • 6.­31
  • 6.­33
  • 7.­17
  • 7.­20
  • 8.­6
  • 8.­11
  • 10.­22
  • 11.­29
  • 13.­4
  • 13.­22
  • 16.­22-23
  • 16.­44-46
  • 16.­89
  • 16.­97
  • 16.­104
  • 21.­5
  • 21.­77
  • 26.­35-36
  • 26.­47
  • 27.­18
  • 30.­3-6
  • 30.­13
  • 30.­23
  • 31.­49
  • 32.­23
  • 32.­25
  • 33.­35
  • 33.­57
  • 33.­60-62
  • 34.­26
  • 35.­2
  • 35.­7
  • 36.­2
  • 36.­4
  • 36.­39
  • 36.­65
  • 36.­67-68
  • 36.­70-71
  • 37.­22
  • 37.­67
  • 37.­73
  • 38.­87
  • 39.­1-3
  • 39.­8
  • 39.­47-48
  • 39.­52
  • 40.­7
  • 40.­43
  • 41.­44
  • 43.­4
  • 45.­11
  • 45.­13
  • 45.­16
  • 46.­3
  • 46.­41
  • 47.­30
  • 48.­5
  • 48.­22
  • 48.­31
  • 48.­39-40
  • 48.­43
  • 49.­11
  • 50.­10
  • 50.­13
  • 51.­22-23
  • 52.­11
  • 52.­17
  • 54.­5
  • 54.­7
  • 55.­31
  • 61.­20
  • 63.­25
  • 63.­60-61
  • 63.­66
  • 63.­75
  • 63.­95
  • 63.­97
  • 63.­132
  • 63.­171
  • 64.­10
  • 68.­2
  • 69.­22
  • 69.­47
  • 69.­50
  • 70.­10
  • 70.­18-19
  • 70.­22-24
  • 71.­5-10
  • 71.­18
  • 71.­36
  • 71.­39
  • 72.­2
  • 72.­4
  • 72.­17
  • 72.­33
  • 73.­8
  • 73.­42-43
  • 73.­74
  • 73.­87
  • 73.­93
  • 73.­101
  • 74.­53-54
  • 75.­7
  • 75.­10
  • 75.­12
  • 75.­14
  • 76.­15-16
  • 76.­27
  • 76.­48
  • 77.­8
  • 77.­24
  • 77.­31
  • 78.­9
  • 78.­36
  • 78.­40
  • 78.­55
  • 79.­2
  • 81.­11
  • 83.­1
  • 84.­6
  • 84.­8-11
  • 84.­13
  • 84.­29
  • 84.­38-39
  • 84.­52
  • 84.­55
  • 84.­76-79
  • 84.­86
  • 84.­89
  • 84.­96-97
  • 84.­109
  • 84.­122
  • 84.­124
  • 84.­126
  • 84.­128
  • 84.­131
  • 84.­139
  • 84.­141
  • 84.­150
  • 84.­155
  • 84.­163
  • 84.­165
  • 84.­174
  • 84.­200
  • 84.­205
  • 84.­213
  • 84.­222
  • 84.­224
  • 84.­228-229
  • 84.­231-233
  • 84.­246
  • 84.­248-249
  • 84.­251
  • 84.­299
  • 84.­301
  • 85.­18
  • 85.­39
  • n.­54
  • n.­111
  • n.­374
  • n.­457
  • n.­678
  • n.­980
  • n.­1042
  • n.­1055
  • g.­591
  • g.­598
  • g.­1285
  • g.­1522
  • g.­1547
  • g.­1690
g.­1907

wisdom eye

Wylie:
  • shes rab kyi mig
Tibetan:
  • ཤེས་རབ་ཀྱི་མིག
Sanskrit:
  • prajñā­cakṣu

One of the five eyes.

Located in 7 passages in the translation:

  • 2.­42
  • 3.­112
  • 3.­116
  • 6.­32
  • 22.­44
  • 55.­50
  • g.­590
g.­1909

wishlessness

Wylie:
  • smon pa med pa
Tibetan:
  • སྨོན་པ་མེད་པ།
Sanskrit:
  • apraṇihita

The ultimate absence of any wish, desire, or aspiration, even those directed towards buddhahood. One of the three gateways to liberation; the other two are emptiness and signlessness.

Located in 165 passages in the translation:

  • i.­60
  • i.­124
  • i.­137
  • i.­165
  • 2.­4
  • 3.­16
  • 3.­33
  • 3.­41
  • 3.­52
  • 3.­66
  • 3.­117
  • 3.­120
  • 6.­24-25
  • 6.­60-61
  • 6.­64
  • 6.­66-67
  • 7.­12
  • 7.­15-16
  • 8.­6
  • 8.­19
  • 8.­25
  • 8.­34
  • 9.­12
  • 10.­6
  • 10.­9
  • 10.­28
  • 10.­30-31
  • 10.­35
  • 10.­37-38
  • 10.­44-47
  • 10.­66
  • 10.­68
  • 11.­40
  • 13.­34
  • 13.­49
  • 13.­51
  • 13.­57
  • 13.­61
  • 13.­68
  • 14.­46
  • 16.­26
  • 16.­29
  • 17.­9
  • 17.­85
  • 19.­60
  • 20.­5-6
  • 20.­79
  • 21.­7-8
  • 21.­10
  • 21.­82
  • 22.­8
  • 22.­33-35
  • 23.­16-20
  • 25.­7
  • 26.­6
  • 26.­30
  • 26.­44
  • 28.­11
  • 33.­1
  • 34.­42
  • 37.­80
  • 38.­78
  • 40.­30
  • 41.­45
  • 42.­8
  • 43.­2
  • 43.­10
  • 46.­24
  • 47.­27
  • 48.­11
  • 48.­32-34
  • 48.­39-40
  • 48.­88
  • 50.­9
  • 50.­30
  • 51.­5
  • 51.­26
  • 51.­43
  • 51.­80
  • 52.­1
  • 54.­1
  • 54.­5-6
  • 54.­9
  • 54.­13-16
  • 54.­20-22
  • 55.­10
  • 58.­28
  • 59.­12
  • 60.­3-4
  • 63.­155
  • 63.­170-171
  • 64.­24
  • 64.­26-27
  • 65.­4
  • 65.­10
  • 69.­7
  • 69.­16
  • 69.­27
  • 69.­38
  • 69.­44
  • 69.­47
  • 70.­33
  • 71.­10
  • 71.­19
  • 71.­21
  • 71.­32
  • 71.­36
  • 72.­3
  • 72.­17
  • 72.­24
  • 72.­33
  • 73.­8
  • 73.­25
  • 73.­46
  • 73.­49
  • 73.­98
  • 73.­100
  • 74.­29-30
  • 74.­51
  • 75.­10
  • 75.­41
  • 75.­47
  • 76.­22
  • 76.­27
  • 77.­29
  • 77.­40
  • 81.­7
  • 81.­32
  • 83.­1
  • 84.­162
  • 84.­178
  • 84.­183
  • 85.­5
  • g.­686
  • g.­1721
g.­1911

with a vision of the Dharma

Wylie:
  • chos mthong ba
Tibetan:
  • ཆོས་མཐོང་བ།
Sanskrit:
  • dṛṣṭadharma

Located in 1 passage in the translation:

  • 1.­2
g.­1914

without a doubt

Wylie:
  • gor ma chag
Tibetan:
  • གོར་མ་ཆག
Sanskrit:
  • nūnam
  • nu

Located in 1 passage in the translation:

  • 61.­1
g.­1916

without a mark

Wylie:
  • mtshan nyid med pa
Tibetan:
  • མཚན་ཉིད་མེད་པ།
Sanskrit:
  • alakṣaṇa

Located in 5 passages in the translation:

  • 18.­1
  • 42.­22
  • 55.­34
  • 63.­97
  • 72.­12
g.­1929

without effort

Wylie:
  • rtsol ba med pa
Tibetan:
  • རྩོལ་བ་མེད་པ།
Sanskrit:
  • anābhoga

Located in 4 passages in the translation:

  • 42.­29
  • 71.­24
  • 71.­30
  • 72.­1
g.­1937

work for the welfare of beings

Wylie:
  • sems can rnams kyi don byed
  • sems can thams cad kyi don byed
Tibetan:
  • སེམས་ཅན་རྣམས་ཀྱི་དོན་བྱེད།
  • སེམས་ཅན་ཐམས་ཅད་ཀྱི་དོན་བྱེད།
Sanskrit:
  • sarvasattvānām arthaṃ kṛ

Located in 23 passages in the translation:

  • i.­147
  • 50.­9
  • 55.­27
  • 64.­10
  • 71.­6
  • 71.­33
  • 72.­4
  • 72.­9
  • 72.­19
  • 72.­29
  • 73.­13
  • 73.­84
  • 75.­15
  • 75.­48
  • 76.­20
  • 76.­29
  • 78.­23
  • 78.­25
  • 78.­27
  • 78.­36
  • 78.­41
  • 79.­5
  • 82.­1
g.­1938

work of Māra

Wylie:
  • bdud kyi las
Tibetan:
  • བདུད་ཀྱི་ལས།
Sanskrit:
  • mārakarma

Located in 112 passages in the translation:

  • 1.­2
  • 10.­60-68
  • 33.­11
  • 40.­2-21
  • 40.­23
  • 40.­26
  • 40.­28
  • 40.­31-32
  • 40.­34
  • 40.­36
  • 40.­39
  • 40.­42
  • 40.­45
  • 40.­47-53
  • 40.­55-56
  • 41.­1-37
  • 41.­40-48
  • 41.­52
  • 49.­33
  • 50.­1-2
  • 50.­30-31
  • 55.­10
  • 55.­17
  • 63.­92
  • 84.­100-101
  • 84.­104
  • 84.­106
  • 85.­6-7
  • n.­203
g.­1939

world of Yama

Wylie:
  • gshin rje’i ’jig rten
Tibetan:
  • གཤིན་རྗེའི་འཇིག་རྟེན།
Sanskrit:
  • yamaloka

Definition from the 84000 Glossary of Terms:

The land of the dead ruled over by the Lord of Death. In Buddhism it refers to the preta realm, where beings generally suffer from hunger and thirst, which in traditional Brahmanism is the fate of those departed without descendants to make ancestral offerings.

Located in 48 passages in the translation:

  • 1.­8-9
  • 3.­87
  • 11.­57
  • 14.­3
  • 14.­5
  • 14.­7
  • 25.­12
  • 25.­17
  • 28.­18
  • 31.­12
  • 31.­18
  • 32.­1
  • 35.­8
  • 37.­65
  • 41.­24
  • 49.­29
  • 52.­29
  • 52.­37
  • 55.­5
  • 56.­23-25
  • 57.­7
  • 58.­30-31
  • 63.­97
  • 63.­120
  • 63.­122
  • 64.­6
  • 70.­48
  • 73.­107
  • 74.­10
  • 74.­16
  • 76.­34
  • 76.­46
  • 78.­38-39
  • 79.­4
  • 79.­8
  • 80.­1-2
  • 80.­16-17
  • 80.­20-21
  • 81.­28
  • 84.­276
g.­1941

world system

Wylie:
  • ’jig rten gyi khams
Tibetan:
  • འཇིག་རྟེན་གྱི་ཁམས།
Sanskrit:
  • lokadhātu

This can refer to one world with its orbiting sun and moon, and also to groups of these worlds in multiples of thousands, in particular a world realm of a thousand million worlds, which is said to be circular, with its circumference twice as long as its diameter.

Located in 208 passages in the translation:

  • i.­58
  • i.­76
  • 1.­2
  • 1.­4-7
  • 1.­9
  • 1.­12
  • 1.­14-19
  • 1.­21
  • 1.­23-34
  • 1.­36
  • 1.­38
  • 2.­15-16
  • 2.­20
  • 2.­23
  • 2.­25-26
  • 2.­43-44
  • 2.­47-50
  • 2.­59
  • 3.­6
  • 3.­45
  • 3.­47
  • 3.­70
  • 3.­79
  • 3.­110
  • 3.­115
  • 3.­123
  • 3.­131
  • 3.­148
  • 5.­1-5
  • 8.­9
  • 9.­25
  • 13.­35
  • 13.­70
  • 14.­2
  • 14.­4-5
  • 14.­8
  • 14.­27-28
  • 14.­30
  • 17.­33
  • 17.­106
  • 17.­123
  • 17.­125
  • 19.­37-38
  • 19.­112
  • 21.­83
  • 21.­95
  • 22.­42
  • 22.­51
  • 25.­5
  • 26.­1
  • 26.­12
  • 27.­4-5
  • 27.­37
  • 28.­7
  • 28.­10
  • 28.­18
  • 29.­8
  • 29.­13
  • 30.­23
  • 30.­26-28
  • 30.­37
  • 30.­40
  • 31.­16
  • 31.­22
  • 31.­35
  • 31.­39
  • 31.­41
  • 32.­13
  • 32.­54
  • 32.­58
  • 32.­60
  • 32.­62-63
  • 32.­66
  • 32.­68
  • 32.­74
  • 33.­2
  • 33.­4
  • 33.­12
  • 33.­47-48
  • 33.­61
  • 35.­8
  • 39.­62
  • 39.­66
  • 39.­79
  • 39.­90
  • 42.­2
  • 42.­11
  • 51.­17
  • 53.­3
  • 53.­5
  • 55.­3
  • 55.­9
  • 58.­33
  • 59.­9-10
  • 59.­12-13
  • 60.­22
  • 60.­36
  • 62.­16
  • 62.­22
  • 62.­50
  • 63.­93
  • 63.­95-96
  • 71.­23
  • 71.­33
  • 71.­36
  • 71.­40
  • 72.­4
  • 72.­19
  • 73.­8
  • 73.­16-19
  • 73.­21-22
  • 73.­92
  • 74.­53
  • 75.­24
  • 77.­41
  • 78.­27
  • 78.­33-34
  • 78.­36
  • 78.­43-44
  • 78.­47
  • 78.­49
  • 81.­4
  • 83.­61
  • 84.­109
  • 85.­18
  • 85.­64
  • 87.­1
  • n.­464
  • g.­131
  • g.­206
  • g.­248
  • g.­476
  • g.­636
  • g.­655
  • g.­834
  • g.­835
  • g.­837
  • g.­1060
  • g.­1061
  • g.­1062
  • g.­1196
  • g.­1197
  • g.­1198
  • g.­1202
  • g.­1203
  • g.­1341
  • g.­1346
  • g.­1347
  • g.­1348
  • g.­1400
  • g.­1404
  • g.­1408
  • g.­1486
  • g.­1659
  • g.­1661
  • g.­1717
  • g.­1726
  • g.­1813
  • g.­1835
  • g.­1851
  • g.­1852
  • g.­1853
g.­1943

worthy one

Wylie:
  • dgra bcom pa
Tibetan:
  • དགྲ་བཅོམ་པ།
Sanskrit:
  • arhat

Definition from the 84000 Glossary of Terms:

According to Buddhist tradition, one who is worthy of worship (pūjām arhati), or one who has conquered the enemies, the mental afflictions (kleśa-ari-hata-vat), and reached liberation from the cycle of rebirth and suffering. It is the fourth and highest of the four fruits attainable by śrāvakas. Also used as an epithet of the Buddha.

Located in 478 passages in the translation:

  • i.­21
  • i.­24
  • i.­26
  • i.­28-29
  • i.­96
  • i.­133
  • i.­173
  • 1.­2
  • 1.­17
  • 1.­24-32
  • 2.­11
  • 2.­25-27
  • 2.­49-50
  • 2.­57
  • 2.­60
  • 3.­7
  • 3.­18
  • 3.­28
  • 3.­48
  • 3.­56
  • 3.­65
  • 3.­67
  • 3.­76
  • 3.­88
  • 3.­107
  • 3.­110
  • 3.­117-120
  • 3.­122-123
  • 3.­146-147
  • 3.­152
  • 4.­5
  • 5.­3
  • 5.­5
  • 5.­7-8
  • 5.­10
  • 5.­13
  • 8.­9
  • 8.­11
  • 8.­42
  • 9.­8
  • 9.­25-26
  • 9.­38
  • 10.­59
  • 10.­67
  • 11.­11-15
  • 11.­28
  • 11.­54
  • 14.­2
  • 14.­4
  • 14.­31-32
  • 15.­23
  • 16.­46
  • 18.­10-11
  • 18.­29-31
  • 18.­37-38
  • 19.­29
  • 19.­31
  • 19.­36-40
  • 19.­56
  • 19.­78
  • 19.­113
  • 20.­1
  • 20.­53
  • 20.­71
  • 21.­25-28
  • 21.­34
  • 21.­83
  • 21.­95
  • 22.­15
  • 22.­31
  • 22.­36-37
  • 22.­42
  • 22.­47
  • 22.­49
  • 22.­53-54
  • 22.­58-59
  • 22.­62
  • 22.­64
  • 22.­68
  • 22.­73
  • 22.­75
  • 23.­9
  • 23.­13
  • 23.­17
  • 24.­12
  • 24.­14
  • 24.­19
  • 24.­24
  • 24.­31
  • 24.­63-64
  • 24.­87
  • 25.­5
  • 25.­14-15
  • 25.­18
  • 26.­2
  • 26.­6
  • 27.­4
  • 27.­6-11
  • 27.­16
  • 28.­1-2
  • 28.­4
  • 28.­7
  • 28.­10
  • 29.­9
  • 29.­12
  • 30.­11
  • 30.­23
  • 30.­37
  • 30.­40
  • 31.­7
  • 31.­11
  • 31.­15-17
  • 31.­35-36
  • 31.­39-40
  • 31.­44
  • 31.­57
  • 31.­59
  • 32.­4-5
  • 32.­7
  • 32.­10-11
  • 32.­13
  • 32.­21
  • 32.­44
  • 32.­56-59
  • 33.­2
  • 33.­12
  • 33.­29
  • 33.­34
  • 33.­43
  • 33.­57
  • 33.­59-61
  • 34.­2
  • 34.­26
  • 35.­1-2
  • 35.­11
  • 36.­42-43
  • 37.­10
  • 37.­14
  • 37.­17
  • 37.­19
  • 37.­22
  • 37.­37
  • 37.­66-67
  • 37.­73
  • 37.­79
  • 39.­1
  • 39.­5
  • 39.­41-42
  • 39.­54
  • 39.­62
  • 39.­66
  • 39.­68
  • 39.­79
  • 39.­83-84
  • 39.­87-90
  • 40.­30
  • 41.­25
  • 41.­41
  • 41.­45
  • 41.­47
  • 42.­2-5
  • 42.­14
  • 42.­16
  • 42.­23
  • 42.­30-32
  • 43.­9
  • 43.­12
  • 43.­30-34
  • 44.­3
  • 44.­9-12
  • 45.­11
  • 46.­4
  • 46.­19
  • 46.­44
  • 47.­18
  • 48.­1
  • 48.­6-7
  • 48.­31
  • 48.­94
  • 49.­29-31
  • 50.­2
  • 50.­28-29
  • 50.­32-34
  • 50.­37-39
  • 50.­42
  • 51.­3
  • 51.­20
  • 52.­18
  • 52.­36
  • 53.­1
  • 53.­4-5
  • 53.­7
  • 53.­9
  • 54.­5-6
  • 54.­14
  • 54.­22
  • 55.­2
  • 55.­9-10
  • 55.­12-13
  • 55.­15
  • 55.­31
  • 55.­49
  • 56.­5-6
  • 56.­11
  • 57.­17
  • 58.­2
  • 58.­6
  • 58.­22
  • 58.­32-33
  • 59.­9
  • 59.­13
  • 59.­16
  • 59.­18
  • 60.­8
  • 60.­10-12
  • 60.­14
  • 60.­20
  • 60.­22-24
  • 60.­28-29
  • 60.­32-33
  • 60.­36
  • 62.­16
  • 62.­43
  • 62.­46
  • 63.­95
  • 63.­97
  • 63.­120
  • 63.­122
  • 63.­149
  • 63.­153-154
  • 63.­175
  • 63.­197-199
  • 63.­206
  • 64.­3
  • 64.­7
  • 64.­19
  • 65.­17
  • 69.­2-3
  • 69.­16
  • 69.­22-23
  • 69.­25
  • 69.­27
  • 69.­36
  • 69.­40
  • 69.­44
  • 69.­50
  • 70.­11
  • 70.­13
  • 70.­15
  • 70.­27-31
  • 70.­48
  • 71.­23
  • 71.­32
  • 71.­36
  • 71.­39
  • 72.­5-6
  • 72.­9
  • 72.­16
  • 72.­20
  • 72.­26
  • 72.­32
  • 72.­35
  • 73.­1
  • 73.­4
  • 73.­10
  • 73.­12
  • 73.­25
  • 73.­30-31
  • 73.­36
  • 73.­97
  • 73.­100
  • 73.­104
  • 73.­107
  • 73.­109-110
  • 73.­113-114
  • 74.­16
  • 74.­27
  • 74.­53
  • 75.­13-14
  • 75.­17
  • 75.­19
  • 75.­22-23
  • 75.­37-38
  • 75.­44-45
  • 76.­7-8
  • 76.­15-16
  • 76.­20
  • 76.­27
  • 76.­38
  • 76.­45-46
  • 76.­48
  • 77.­4
  • 77.­6-8
  • 77.­10
  • 77.­22
  • 77.­29
  • 77.­41
  • 78.­8
  • 78.­12
  • 78.­22
  • 78.­46
  • 79.­2-4
  • 79.­8
  • 79.­24
  • 80.­1
  • 80.­3
  • 81.­20-25
  • 81.­27-28
  • 81.­31-33
  • 82.­8
  • 82.­10
  • 82.­14
  • 83.­66
  • 84.­31
  • 84.­35-36
  • 84.­60
  • 84.­92
  • 84.­103
  • 84.­111
  • 84.­138
  • 84.­153
  • 84.­186
  • 84.­193
  • 84.­258-259
  • 84.­272
  • 84.­275
  • 84.­279
  • 84.­282
  • 84.­292
  • 85.­1
  • 85.­5
  • 85.­10
  • 85.­41
  • 85.­43
  • 85.­61
  • 86.­22
  • 86.­29
  • 86.­39
  • n.­89
  • n.­363
  • n.­388
  • n.­891
  • n.­1031
  • n.­1048
  • g.­109
  • g.­595
  • g.­1723
g.­1948

wrong view

Wylie:
  • log par lta ba
  • lta ba phyin ci log
Tibetan:
  • ལོག་པར་ལྟ་བ།
  • ལྟ་བ་ཕྱིན་ཅི་ལོག
Sanskrit:
  • mithyādṛṣṭi
  • dṛṣṭiviparyāsa

The tenth of the ten unwholesome actions; also one of five commonly listed kinds of erroneous views, it designates the disbelief in the doctrine of karma, cause and effect, and rebirth, etc.

Located in 36 passages in the translation:

  • i.­98
  • i.­110
  • i.­143
  • 3.­96
  • 11.­37
  • 26.­18
  • 33.­4
  • 33.­13-14
  • 33.­19
  • 33.­22
  • 33.­24-25
  • 48.­79
  • 49.­9
  • 52.­23
  • 57.­7
  • 62.­2
  • 62.­14
  • 62.­24
  • 62.­46
  • 63.­21
  • 63.­97
  • 63.­213
  • 71.­33
  • 73.­93
  • 75.­7
  • 77.­28
  • 78.­9
  • 84.­71
  • n.­83
  • n.­513
  • g.­592
  • g.­640
  • g.­1186
  • g.­1699
g.­1951

Yāma

Wylie:
  • ’thab bral
Tibetan:
  • འཐབ་བྲལ།
Sanskrit:
  • yāma

Lit. “The Discharged.” The third of the six heavens of the realm of desire; also the name of the gods living there. The Tibetan translation ’thab bral, “free from strife or combat,” derives from the idea that these devas, because they live in an aerial abode above Sumeru, do not have to engage in combat with the asuras who dwell on the slopes of the mountain.

Located in 30 passages in the translation:

  • 1.­8
  • 1.­13
  • 2.­27
  • 2.­53
  • 2.­60
  • 3.­18
  • 3.­47
  • 3.­64
  • 3.­114
  • 3.­122
  • 4.­5
  • 11.­32
  • 22.­1-2
  • 25.­10
  • 25.­12
  • 28.­2
  • 30.­25
  • 31.­33
  • 32.­74
  • 37.­35
  • 37.­67
  • 52.­22
  • 56.­6
  • 71.­23
  • 72.­6
  • 73.­20
  • 74.­51
  • 74.­53
  • g.­1670
g.­1952

Yaśodharā

Wylie:
  • grags ’dzin ma
Tibetan:
  • གྲགས་འཛིན་མ།
Sanskrit:
  • yaśodharā

Definition from the 84000 Glossary of Terms:

Daughter of Śākya Daṇḍadhara (more commonly Daṇḍapāṇi), sister of Iṣudhara and Aniruddha, she was the wife of Prince Siddhārtha and mother of his only child, Rāhula. After Prince Siddhārtha left his kingdom and attained awakening as the Buddha, she became his disciple and one of the first women to be ordained as a bhikṣunī. She attained the level of an arhat, a worthy one, endowed with the six superknowledges.

Located in 1 passage in the translation:

  • 1.­2
g.­1955

Yeshé Dé

Wylie:
  • ye shes sde
Tibetan:
  • ཡེ་ཤེས་སྡེ།
Sanskrit:
  • —

Definition from the 84000 Glossary of Terms:

Yeshé Dé (late eighth to early ninth century) was the most prolific translator of sūtras into Tibetan. Altogether he is credited with the translation of more than one hundred sixty sūtra translations and more than one hundred additional translations, mostly on tantric topics. In spite of Yeshé Dé’s great importance for the propagation of Buddhism in Tibet during the imperial era, only a few biographical details about this figure are known. Later sources describe him as a student of the Indian teacher Padmasambhava, and he is also credited with teaching both sūtra and tantra widely to students of his own. He was also known as Nanam Yeshé Dé, from the Nanam (sna nam) clan.

Located in 1 passage in the translation:

  • c.­1
g.­1957

yojana

Wylie:
  • dpag tshad
Tibetan:
  • དཔག་ཚད།
Sanskrit:
  • yojana

A yojana is eight “earshots” or the distance a cart yoked to two oxen can go in a day.

Located in 22 passages in the translation:

  • 3.­113
  • 27.­25
  • 27.­27
  • 27.­29
  • 27.­31
  • 27.­33
  • 27.­37
  • 39.­30
  • 48.­35
  • 55.­24
  • 62.­16
  • 62.­22
  • 84.­91
  • 84.­140
  • 84.­194
  • 85.­10-11
  • 85.­51
  • 85.­63
  • 86.­38
  • n.­463
  • g.­890

ci.

Citation Index

1.­2

60 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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Thus did I hear

At one time

The Lord (bhagavat)

Dwelt at Rājagṛha—

on Gṛdhrakūṭa Hill.

with a great community of monks,

numbering five thousand monks,

all worthy ones… with outflows dried up,

With outflows dried up—

Without afflictions

Fully controlled—

with their minds well freed

and their wisdom well freed

thoroughbreds

great bull elephants,

With their work done, their task accomplished

with their burden laid down.

with their own goal accomplished.

with the fetters that bound them to existence broken.

with their hearts well freed by perfect understanding.

in perfect control of their whole mind

with nuns numbering five hundred

… with a vision of the Dharma,

and with an unbounded, infinite number of bodhisattva great beings

all of whom had acquired the dhāraṇīs

acquired the dhāraṇīs.

dwellers in emptiness

dwellers in emptiness, their range the signless, and who had not fashioned any wishes.

had acquired forbearance for the sameness of all dharmas.

had acquired the dhāraṇī of nonattachment.

with imperishable clairvoyant knowledges.

with speech worth listening to.

not hypocrites

not fawners.

without thoughts of reputation and gain.

Dharma teachers without thought of compensation.

with perfect forbearance for the deep dharmas

had obtained the fearlessnesses.

had transcended all the works of Māra.

cut the continuum of karmic obscuration.

skillful in expounding the analysis of investigations into phenomena.

with the prayer that is a vow made during an asaṃkhyeya of eons really fully carried out.

with smiling countenances

forward in addressing others.

without a frown on their faces.

skillful in communicating with others in chanted verse

without feelings of depression.

without losing the confidence giving a readiness to speak.

endowed with fearlessness when surpassing endless assemblies.

skilled in going forth during an ananta of one hundred million eons.

understanding phenomena to be like an illusion, a mirage, a reflection of the moon in water, a dream, an echo, an apparition, a reflection in the mirror, and a magical creation.

skillful in comprehending the thoughts, conduct, and beliefs of all beings and subtle knowledge.

With unobstructed thoughts

endowed with extreme patience.

Skilled in causing entry into reality just as it is

having appropriated all the endless arrays of the buddhafields through prayer and setting out.

With the meditative stabilization recollecting buddhas in an infinite number of world systems constantly and always activated

skillful in soliciting innumerable buddhas.

Skillful in eliminating the various views, propensities, obsessions, and defilements

Skillful in accomplishing a hundred thousand feats through meditative concentration

1.­3

5 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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Thereupon the Lord, having himself arranged the lion throne,

Sat down with his legs crossed, holding his body erect,

entered into the meditative stabilization, samādhirāja by name,

the meditative stabilization… in which all meditative stabilizations are put.

included, and by being encompassed come to meet.

1.­4

4 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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he beamed with his whole body.

Issued sixty sixty-one hundred thousand one hundred million billion rays—

From the śrīvatsa mark—

became irreversible from the unsurpassed, perfect, complete awakening.

2.­1

15 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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when the Lord understood that the world with its celestial beings, Māras

When the Lord … said to venerable Śāriputra…

“Here, Śāriputra, bodhisattva great beings who want to fully awaken to all dharmas in all forms should make an effort at the perfection of wisdom.”

“Śāriputra [Son of Śāradvatī]”

“Here”

“Bodhisattva”—

“Great beings”—

“All dharmas”—

“In all forms”—

“Want to fully awaken”—

“at the perfection of wisdom (prajñāpāramitā),”

“should make an effort at the perfection of wisdom”

“should make”

“Here, Śāriputra, bodhisattva great beings who want to fully awaken to all dharmas in all forms should make an effort at the perfection of wisdom,”

“Here, Śāriputra, bodhisattva great beings who want to fully awaken to all dharmas in all forms should make an effort at the perfection of wisdom,”

2.­2

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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“How then, Lord, should bodhisattva great beings who want to fully awaken to all dharmas in all forms make an effort at the perfection of wisdom?”

“How then, Lord, should bodhisattva great beings who want to fully awaken to all dharmas in all forms make an effort at the perfection of wisdom?”

3.­1

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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“Lord, how then should bodhisattva great beings practice the perfection of wisdom?”

“Lord, how then should bodhisattva great beings practice the perfection of wisdom?”

3.­2

31 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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Venerable Śāriputra having thus inquired, the Lord said to him, “Śāriputra, here bodhisattva great beings practicing the perfection of wisdom do not, even while they are bodhisattvas, see a bodhisattva. They do not see even the word bodhisattva. They do not see awakening either, and they do not see the perfection of wisdom. They do not see that ‘they practice,’ and they do not see that ‘they do not practice.’ They also do not see that ‘while practicing they practice and while not practicing do not practice,’ and they also do not see that ‘they do not practice, and do not not practice as well.’ They do not see form. Similarly, they do not see feeling, perception, volitional factors, or consciousness either,”

“and why?”

“the name bodhisattva is empty of the intrinsic nature of a name. The name bodhisattva is not empty because of emptiness,”

“The perfection of wisdom, too,”

“Because the emptiness of the name bodhisattva is not the name bodhisattva…”

“and there is no name bodhisattva apart from emptiness.”

“the name bodhisattva itself is emptiness.”

“And emptiness is the name bodhisattva as well”

The emptiness of the bodhisattva is not the bodhisattva. There is no bodhisattva apart from emptiness. The bodhisattva is emptiness. Emptiness is the bodhisattva as well.

“and why?”

“because this—namely, bodhisattva—is just a name,”

“just names.”

“And because this—namely, emptiness—is just a name”—

“why?”

“because where there is no intrinsic nature there is no production, stopping, decrease, increase, defilement, or purification.”

“And why?”

“Form is like an illusion, feeling is like an illusion,”

“And an illusion is just a name that does not reside somewhere, does not reside in a particular place”

“The sight of an illusion is mistaken and does not exist”

“And is devoid of an intrinsic nature”

“Bodhisattva great beings practicing the perfection of wisdom like that do not see production,”

“in any dharma at all”

“production… stopping”—

“decrease… increase”—

“defilement… purification”—

“And why? Because names are made up.”

“those interdependent dharmas, they are imagined,”

“names plucked out of thin air working subsequently as conventional labels,”

“just as they are subsequently conventionally labeled, so too are they settled down on as real”

“when bodhisattva great beings practicing the perfection of wisdom do not see any of those names as inherently existing,”

“because they do not see them, they do not settle down on them as real”;

6.­1

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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“Subhūti, starting with the perfection of wisdom, be confident in your readiness to give a Dharma discourse to the bodhisattva great beings about how bodhisattva great beings go forth in the perfection of wisdom,”

The Lord… said…, “Subhūti, starting with the perfection of wisdom, be confident in your readiness to give a Dharma discourse to the bodhisattva great beings about how bodhisattva great beings go forth in the perfection of wisdom.”

6.­2

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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“Will venerable Subhūti instruct… on account of armor in which reposes the power of his own intellect and ready speech?”

7.­1

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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“Lord, bodhisattva great beings who want to comprehend form should train in the perfection of wisdom,”

“Lord, bodhisattva great beings who want to comprehend form should train in the perfection of wisdom,”

“Lord, bodhisattva great beings who want to comprehend form,”

8.­1

5 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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“Lord, given that I do not find, do not apprehend, and do not see a bodhisattva or the perfection of wisdom,”

“Lord, given that I do not find, do not apprehend, and do not see a bodhisattva or the perfection of wisdom, to which bodhisattva will I give advice and instruction in what perfection of wisdom?”

“Lord, given that I do not find, do not apprehend, and do not see any real basis…—Lord, while not finding, not apprehending, and not seeing any real basis, which dharma will advise and instruct which dharma?”

“this really is something I might be uneasy about.”

“Because, Lord, given that I do not find, do not apprehend, and do not see all dharmas, this really is something I might be uneasy about, how I might make just the name bodhisattva and just the name perfection of wisdom wax and wane.”

9.­1

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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“Lord, if bodhisattva great beings practicing the perfection of wisdom without skillful means practice form,”

“if… without skillful means [bodhisattva great beings] practice form they practice a causal sign; they do not practice the perfection of wisdom,”

10.­1

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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“Lord, suppose someone were to ask, ‘Does this illusory being, having trained in the perfection of wisdom, go forth to the knowledge of all aspects or reach the knowledge of all aspects?’ ”

“Lord, suppose someone were to ask,”

11.­1

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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“Lord, you say ‘bodhisattva great being.’ What is the meaning of the term?”

11.­2

4 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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“Subhūti, the meaning of the word bodhisattva is an absence of a basis in reality,”

“Subhūti, it is because bodhi and sattva are not produced. Awakening and a being do not have an arising or an existence. They cannot be apprehended.”

“Subhūti, awakening has no basis in reality and a being has no basis in reality.”

“Therefore, a bodhisattva’s basis in reality is an absence of a basis in reality.”

12.­3

6 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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“the view of a self”

“view of annihilation”

“the view of aggregates”

“the view of complete nirvāṇa.”

“Eliminate the view of a self,”

“Eliminate the view of aggregates,”

13.­2

4 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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“are armed with great armor… have set out in a great vehicle, and… have mounted on a great vehicle.”

“are armed with great armor”

“have set out in a Great Vehicle”

“have mounted on a Great Vehicle”

14.­1

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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“Lord, to what extent are bodhisattva great beings armed with great armor?”

15.­1

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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“Lord, what is the Great Vehicle of bodhisattva great beings?”

16.­1

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the four applications of mindfulness.”

“body… feeling… mind… and dharmas”—

16.­2

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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“Dwell while viewing in a body the inner body”—

“viewing in a body the outer body.”

“viewing in a body the inner and outer body.”

17.­1

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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“Subhūti, in regard to what you have asked—‘How have bodhisattva great beings come to set out in the Great Vehicle?’ ”

“By all dharmas not changing place”—

“But even though they do not falsely project the level of those dharmas… they still do the purification for a level”

18.­1

13 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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“it will go forth from the three realms and will stand wherever there is knowledge of all aspects.”

“Furthermore, by way of nonduality”—

“are not conjoined and not disjoined,”

“formless”

“cannot be pointed out,”

“do not obstruct”—

“have only one mark—that is, no mark.”

“Because, Subhūti, a dharma without a mark is not going forth, nor will it go forth, nor has it gone forth.”

“Subhūti, someone who would assert that dharmas without marks go forth might as well assert of suchness that it goes forth,”

“Subhūti, the intrinsic nature of suchness does not go forth from the three realms.”

“Suchness is empty of the intrinsic nature of suchness.”

“the inconceivable element,”

“The abandonment element, the detachment element, and the cessation element”—

19.­1

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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“Lord, you say this—‘Great Vehicle,’ ”

“It surpasses the world with its gods, humans, and asuras and goes forth; that is why it is called a great vehicle.”

“it surpasses the world with its gods, humans, and asuras and goes forth; … that vehicle is equal to space… to illustrate, Lord, just as space has room for infinite, countless beings beyond measure, … you cannot apprehend coming or going… [and] you cannot apprehend a prior limit or a later limit,”

19.­2

5 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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“That Great Vehicle is equal to space”

“To illustrate, just as space”

“has room”—

“beings”

“Great Vehicle,”

20.­1

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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“Lord, tasked with the perfection of wisdom… this elder Subhūti thinks he has to give instruction in the Great Vehicle.”

20.­2

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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“Let it not be the case, Lord, that I am giving instruction in the Great Vehicle, having violated the perfection of wisdom”

20.­3

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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“you are giving instruction in the Great Vehicle in harmony with the perfection of wisdom”

21.­1

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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“then venerable Śāriputra inquired of venerable Subhūti”

“What is a bodhisattva? What is the perfection of wisdom? What is it to investigate?”

“To investigate”

21.­2

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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“they are called bodhisattvas because awakening is itself their state of being,”

“And with that awakening they know the aspects of dharmas but they do not settle down on those dharmas.”

22.­1

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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“all the Four Mahārājas stationed in the great billion world systems together with many hundreds of thousands of one hundred million billion gods were assembled in that very retinue,”

23.­1

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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“[Then it occurred to those gods to] think, ‘What would the elder Subhūti accept those listening to the Dharma to be like?’ ”

23.­2

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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“Gods, I would accept those listening to the Dharma to be like illusory beings,”

26.­1

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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“a perfect family”

“magically produce themselves”

29.­1

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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“religious mendicants… a hundred of them… went back,”

30.­2

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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“all the buddhadharmas are preceded by the perfection of wisdom,”

31.­1

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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“Śatakratu, head of the gods”

31.­2

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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“filled this Jambudvīpa right to the top with the physical remains of the tathāgatas,”

32.­1

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“from establishing one being in the result of stream enterer, but not so much from establishing the beings in Jambudvīpa in the ten wholesome actions.”

33.­1

6 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“Then the bodhisattva Maitreya said to the… venerable monk Subhūti,”

“in comparison to the bases of meritorious action arisen from”

“the highest.”

“Because all the bases of meritorious action arisen from giving,”

“of those… in the Śrāvaka Vehicle and those… in the Pratyekabuddha Vehicle are made”

“for personal disciplining… a bodhisattva’s… is for disciplining all beings.”

34.­1

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“Turning the wheel of the Dharma that has twelve aspects three times”—

“Lord, how does one stand in the perfection of wisdom?”

36.­1

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“Lord, this purity is deep,”

“Śāriputra, it is deep because it is extremely pure”

37.­2

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“is the nonapprehender of all dharmas.”

37.­3

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“How do [they]… practice the perfection of wisdom?”

37.­4

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“if they do not practice form,”

38.­1

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“Because space is a nonexistent thing, Subhūti”—

38.­2

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“Because all dharmas are equally nonapprehendable, Subhūti”—

39.­8

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“When practicing the perfection of wisdom [they] do not stand in form, and when they do not stand in form they practice the yoga of form.”

39.­10

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“Furthermore, Kauśika, they do not practice the yoga of a bodhisattva’s form, and thus not practicing the yoga of form like that, they practice the yoga of form.”

39.­11

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“Do not apprehend form as past,”

39.­47

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“the meditation on the perfection of wisdom… is completed”—

39.­49

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“the meditation on the perfection of wisdom… is completed.”

39.­52

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“do not mentally construct and do not conceive of form, do not mentally construct and do not conceive of a causal sign of form, and do not mentally construct and do not conceive of an intrinsic nature of form.”

39.­55

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“Lord, the perfection of wisdom is an aggregate of the purity of all dharmas”

39.­57

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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“Lord, that… would not give rise to many hindrances would be amazing.”

39.­77

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“During the last of the ‘five hundreds’ ”—

44.­2

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“it is made available to serve a great purpose,”

45.­1

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“the boat on the ocean,”

46.­1

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“Lord, how should bodhisattva great beings beginning the work train in the perfection of wisdom?”

46.­2

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“should attend on spiritual friends.”

47.­2

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“In their intrinsic nature they are isolated from the elimination of greed,”

“the tokens of greed”

48.­1

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“the gods,”

“Lord… this deep perfection of wisdom,”

49.­2

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“in regard to those suchnesses, they have no doubt at all that they are not each separate and both.”

52.­1

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“When [they]… have become absorbed in the three meditative stabilizations on emptiness, signlessness, and wishlessness in a dream, do they improve on account of the perfection of wisdom?”

52.­2

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“Venerable Śāriputra, if they improve on account of having meditated during the day, they improve in a dream like that as well?”

56.­1

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“Lord, this perfection of wisdom is deep,”

59.­1

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“Ah! Those bodhisattva great beings who are practicing this perfection of wisdom make a practice of something really worthwhile.”

59.­2

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“make a practice of something that is not worthwhile!”

“do not apprehend even something not worthwhile, so however could they apprehend something really worthwhile?”

64.­1

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“Deep, Lord, is the perfection of wisdom,”

66.­2

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“even bodhisattva great beings who have attended on the lord buddhas, have planted wholesome roots, and have been looked after by spiritual friends will not be able to gain the knowledge of all aspects,”

73.­1

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“Lord, how, when all dharmas are like a dream, have nonexistence for their intrinsic nature, and are empty of their own marks,”

74.­1

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“Lord, how have… they realized well what marks dharmas as dharmas”

75.­2

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“Subhūti, having taken the very limit of reality as the measure”

“establish beings at the very limit of reality”

78.­1

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“Lord, are bodhisattva great beings ‘destined’ or rather ‘not necessarily destined’?”

78.­3

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“the śrāvaka group or the pratyekabuddha group”

83.­1

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

Maitreya asked… “Lord, how do bodhisattva great beings practicing the perfection of wisdom who want to train in a bodhisattva’s training train in form?”

“the buddhadharmas.”

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    84000. The Perfection of Wisdom in Eighteen Thousand Lines (Aṣṭā­daśa­sāhasrikā­prajñā­pāramitā, sher phyin khri brgyad stong pa, Toh 10). Translated by Gareth Sparham. Online publication. 84000: Translating the Words of the Buddha, 2025. https://84000.co/translation/toh10/UT22084-029-001-chapter-39.Copy
    84000. The Perfection of Wisdom in Eighteen Thousand Lines (Aṣṭā­daśa­sāhasrikā­prajñā­pāramitā, sher phyin khri brgyad stong pa, Toh 10). Translated by Gareth Sparham, online publication, 84000: Translating the Words of the Buddha, 2025, 84000.co/translation/toh10/UT22084-029-001-chapter-39.Copy
    84000. (2025) The Perfection of Wisdom in Eighteen Thousand Lines (Aṣṭā­daśa­sāhasrikā­prajñā­pāramitā, sher phyin khri brgyad stong pa, Toh 10). (Gareth Sparham, Trans.). Online publication. 84000: Translating the Words of the Buddha. https://84000.co/translation/toh10/UT22084-029-001-chapter-39.Copy

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