• 84000
  • The Collection
  • The Kangyur
  • Discourses
  • Perfection of Wisdom
  • Toh 10

This rendering does not include the entire published text

The full text is available to download as pdf at:
/translation/toh10.pdf

ཤེར་ཕྱིན་ཁྲི་བརྒྱད་སྟོང་པ།

The Perfection of Wisdom in Eighteen Thousand Lines
Chapter 84: Collection

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

Imprint

84000 logo

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

84000: Translating the Words of the Buddha is a global non-profit initiative to translate all the Buddha’s words into modern languages, and to make them available to everyone.

Logo for the license

This work is provided under the protection of a Creative Commons CC BY-NC-ND (Attribution - Non-commercial - No-derivatives) 3.0 copyright. It may be copied or printed for fair use, but only with full attribution, and not for commercial advantage or personal compensation. For full details, see the Creative Commons license.

Options for downloading this publication

This print version was generated at 12.01pm on Wednesday, 26th February 2025 from the online version of the text available on that date. If some time has elapsed since then, this version may have been superseded, as most of 84000’s published translations undergo significant updates from time to time. For the latest online version, with bilingual display, interactive glossary entries and notes, and a variety of further download options, please see
https://84000.co/translation/toh10.


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.

T3808

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.”

T3808
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?”

T3808

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?”

T3808
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.

T3808

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.”

T3808
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?”

T3808

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.

T3808

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.

T3808

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.

T3808

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?”

T3808

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

T3808
11.­2

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.

T3808

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.”

T3808

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.”

T3808

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?”

T3808
14.­2

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?”

T3808
15.­2

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.

T3808
16.­2

“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.

T3808

17.

Chapter 17: Level Purification

17.­1

“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.

T3808

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.”

T3808

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

T3808
19.­2

“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.

T3808

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.”

T3808
20.­2

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.”

T3808
20.­3

“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.”

T3808

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?”

T3808
21.­2

“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.

T3808

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.

T3808

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?”

T3808
23.­2

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.”

T3808

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.”

T3808

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.

T3808
29.­2

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.

T3808

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?”

T3808
31.­2

“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.”

T3808

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.

T3808

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.”

T3808

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?”

T3808

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.”

T3808

“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.”

T3808
37.­3

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

T3808
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.

T3808

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.”

T3808

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

38.­2

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

T3808

“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.”


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.

T3808

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.

T3808

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?”

T3808
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.

T3808

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.

T3808

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.”

T3808

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.”

T3808

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?”

T3808
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.”

T3808

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.”

T3808

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.”

T3808
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?”

T3808

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.

T3808

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.”

T3808

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?”

T3808

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?”

T3808
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.”

T3808

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’?”

T3808
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?”

T3808
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?”

T3808

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]
84.­4
So too all doctrine that the Victor’s hearers teach,
Explain, and logically expound, the attainment of a supreme
Noble state of happiness and its results‍—all these
Are the Tathāgata’s personal heroic power.
84.­5
And why? Because the finest people in the form of his disciples
Train in the kinds of Dharma the Victor teaches,
And having realized them, teach as they trained.
This is done by the power of the Buddha, not by the power of their own strength.873
84.­6
Those who have no perplexity or fear when hearing
That the finest perfection of wisdom cannot be apprehended,
A bodhisattva cannot be apprehended, the thought of awakening
Cannot be apprehended‍—those bodhisattvas practice874 the wisdom of the sugatas.
84.­7
They have no form, no feeling, no perception, no intention‍—
Not even an atom’s worth of a place for consciousness to stand.
They do not stand on any dharmas, they live without a dwelling place,
And, not grasping, they find the awakening of the sugatas.
84.­8
Just as the mendicant Śreṇika with his knowledge apprehends nothing
And the disintegration of the aggregates occurs,
So too the bodhisattvas comprehend the dharmas
And do not touch nirvāṇa‍—they dwell in wisdom.875
84.­9
“What is this wisdom? Whose is it? Where is it from?”
They consider that all these dharmas are empty.
Looking closely, they are not cowed and are not scared‍—
Those bodhisattvas are close to awakening.
84.­10
But if without wisdom they make a practice
Of the form,876 perception, feeling, intention, and consciousness aggregates,
And imagine the aggregates to be empty, they practice causal signs.
Their faith is not in what does not arise and does not stop.877
84.­11
Not in form or feeling, not in perception or intention,
Not practicing in consciousness, wandering without a place to stay,
With steady wisdom not apprehending “one is practicing,” with an awareness of nonproduction878
They touch the most excellent calm meditative stabilization.879
84.­12
Those bodhisattvas who thus abide here personally at peace880
Have been prophesied by the previous tathāgatas. They do not falsely project [F.164.a]
“I have entered into meditative equipoise” or “I have emerged.”
And why? Because they have comprehended the basic nature of dharmas.881
84.­13
When practicing like that they practice the wisdom of the sugatas.
And because they comprehend that no practice is the practice,882
They do not even apprehend the Dharma that they practice‍—
This is the practice of the finest perfection of wisdom.
84.­14
That which does not exist883 is called nonexistent.
Fools have imagined it and fashion it as existing and not existing.
Dharmas are not these two‍—existing and not existing.
Bodhisattvas who know that will go forth.884
84.­15
Those who know that these five aggregates are like an illusion,
And do not make illusion one thing and the aggregates another,
Free from the perception of variety, practicing at peace‍—
This is the practice of the finest perfection of wisdom.
84.­16
Those with spiritual friends, with special insight,
Do not get scared when listening to the Mother of Victors.
Those with bad friends, placing their trust in others,
Break apart like an unfired pot coming into contact with water.885
84.­17
Why are they called a bodhisattva?
They want to cut attachments, to extinguish attachments everywhere,
And touch the awakening of the victors that is without attachment.886
Therefore they get the name bodhisattva.
84.­18
Why then are they called a great being?
They will become foremost in a great mass of beings.
They chop down the many views of a mass of beings.
Therefore, they get called a great being.
84.­19
Greatly generous, with great intellect and great power,
They have set out in the supreme Great Vehicle of the victors,
And buckled on the great armor to conquer Māra’s deceit.
Therefore, they are called a great being.
84.­20
As when a magician at a crossroads conjures
The illusion of many people and severs ten million heads,
The bodhisattvas know that, like those victims, all beings
Are like illusions, and so have no fear.
84.­21
Form,887 feeling, perception, intention, and consciousness [F.164.b]
Are not bound, are not freed, and are not real.
Therefore, the uncowed ones set out for awakening.
This is the finest armor of the best people.
84.­22
Why is it called the awakening vehicle?
It is because having mounted on it causes all beings to enter nirvāṇa;
This vehicle is a space-like celestial mansion, the finest vehicle
In which they reach happiness, the state of bliss, and security.
84.­23
You cannot find a direction in which those who mount on it go.
They are said to go to nirvāṇa but you cannot find where they went,
Just like when a fire goes out, it does not go anywhere,
And that is the reason it is said to be nirvāna.888
84.­24
Bodhisattvas purified of the three time periods
Do not apprehend a prior limit, a later limit, or a present.
Those who are purified are uncompounded and without thought construction.
This is the practice of the finest perfection of wisdom.
84.­25
When smart bodhisattvas think about nonproduction,
At that time, practicing like that, they generate
Great compassion, but without a perception of beings.
This is the practice of the finest perfection of wisdom.
84.­26
If bodhisattvas have a perception of a being, a perception of suffering,
Think, “I will eliminate suffering and benefit beings,”
Or conceive of a self and beings,
This is not the practice of the finest perfection of wisdom.
84.­27
Knowing that just as they are, all beings are like that too;
Knowing that just as all beings are, all dharmas are like that too;889
Not entertaining the idea of either production or nonproduction‍—
This is the practice of the finest perfection of wisdom.
84.­28
Having eliminated a production and a beyond in all
The dharma-names, as many as there are, spoken in all the worlds,
A perfect, matchless knowledge that does not die is gained.
Therefore, it is called the perfection of wisdom.
84.­29
You should know that bodhisattvas are those who practice
Like that without hesitation, endowed with wisdom, abiding in sameness.
Comprehending that dharmas are without a basic nature [F.165.a]
Is practicing the finest perfection of wisdom.890
84.­30
Those who do not stand in form and do not stand in feeling,
In perception, or in intention, who do not stand
In consciousness‍—they stand in the true nature of dharmas.
This is the practice of the finest perfection of wisdom.
84.­31
They do not stand in permanent or impermanent,
Happiness or suffering, clean or dirty, self or selfless,
Or in suchness, and similarly they do not stand in emptiness,
The attainment of the results, the worthy one level, the pratyeka level, or the buddha level.
84.­32
Just as the Leader does not stand in the uncompounded element,
Does not stand in the compounded element, and wanders without a home,
So too the Victor says the bodhisattva who stands like that stands,
Not standing on a place to stand, standing without standing.
84.­33
Those who want to become a tathāgata’s śrāvaka,
A pratyekabuddha, and similarly a Dharma king,
Cannot do so without relying on this forbearance,
Like going from this shore to that shore without seeing the dock.
84.­34
The Tathāgata says teaching and listening to the Dharma
And what is taught, the results obtained,
The pratyekabuddha, and the lord of the world too, the nirvāṇa
Those with clear intelligence obtain‍—they are all like illusions.
84.­35
These four persons are not scared of that:
The victor’s child skilled in the truths, the irreversible, the worthy one
Who has cleared away the dirt and eliminated doubt,
And the fourth,891 who is the one looked after by spiritual friends.
84.­36
Smart bodhisattvas practicing like that do not train
In the worthy one level, nor in the pratyekabuddha level,
But train in the buddhadharmas for the sake of all-knowledge.
Those not892 training in training and not training are training.
84.­37
The training is not done for the increase, reduction, or appropriation
Of form, nor for the appropriation of the variety of dharmas.
While training they get hold of all-knowledge. This emergence
Is the training of those who take pleasure in the qualities.893 [F.165.b]
84.­38
Form is not wisdom, wisdom is not in form;
These‍—consciousness, perception, feeling, and intention‍—
Are not wisdom and also wisdom is not in them.
It is equal to the space element, without distinction.
84.­39
The basic nature of those objective supports is boundless,
The basic nature of beings is boundless,
The basic nature of the space element is boundless,894
And the wisdom of the knowers of worlds is boundless too.
84.­40
The Leader proclaims that perception is the near shore.
When perception, having disintegrated, has been abandoned,
One crosses to the far shore. Those who have subsequently attained this freedom
From perception, having crossed over, stand in the Teacher’s words.
84.­41
Even if the Teacher were to remain for as many eons as there are
Sand particles in the Gaṅgā River proclaiming the word being,
However could beings, pure from the beginning, be born?
This is the practice of the finest perfection of wisdom.
84.­42
The Victor said, “When I had become a speaker in harmony
With this finest perfection, the finest person
Of an earlier time made a prophecy that
I would in the future become a buddha.”895
84.­43
Poison, weapons, fire, and water do not overpower,
And Māra and those on Māra’s side find no way to cause trouble
To those who respectfully896 take up and master
This perfection of wisdom, the protectors’ practice.897
84.­44
Were someone who worships the stūpa of a sugata
Who has passed into nirvāṇa, made of the seven precious stones,
To fill a hundred thousand one hundred million regions
With as many of those stūpas as there are sand particles in the Gaṅgā River,
84.­45
And, theoretically, were all those beings, as many as there are,
Living in an infinity of one hundred million regions to do
Nothing else but worship them with divine flowers, the finest incense,
And fragrance for eons during the three time periods, or even longer,
84.­46
Still, were someone to write down in a book this mother of the sugatas [F.166.a]
From which the ten powers of the leaders arise, bear it in mind,
And honor it with flowers and fragrances, the merit created from worshiping the stūpas
That have been made would not approach that merit even by a fraction.
84.­47
This perfection of wisdom of the victors is a great knowledge mantra
Relieving the phenomena of pain and suffering of great masses of beings.
Having trained in this knowledge mantra, those protectors of the past
In worlds in the ten directions became unsurpassed doctor-kings.
84.­48
Those who practice a practice of benefit together with compassion
Train in this knowledge mantra; they are smart and touch awakening.
You should know that the happinesses that are compounded and the happinesses
That are uncompounded, all those happinesses issue forth from this.898
84.­49
Seeds are sown, lodge in the earth, and are ready to sprout.
They grow up in a variety of forms when conditions are complete.
The five perfections and the qualities of awakening,
As many as there are, all grow from the perfection of wisdom.899
84.­50
On whichever path a wheel-turning emperor travels,
All the seven precious treasures and the mass of forces always travel on that very path too.
Wherever the Victor’s perfection of wisdom travels,
Right there all the dharmas‍—the good qualities‍—travel along too.900
84.­51
Śatakratu responded when questioned by the Victor:901
If the buddhafields, as many as there are sand particles in the Gaṅgā River,
Were all to be filled right to the top with the physical remains of the tathāgatas,
Still I would take just his perfection of wisdom.
84.­52
And why? Not because I do not respect the physical remains,902
But because they are worshiped for being suffused by wisdom.
Just as a person who is supported by the king receives worship,
The physical remains of the tathāgatas are supported by perfect wisdom.903
84.­53
A casket graced by a priceless precious jewel endowed
With good qualities is worthy of reverence, and even after
It has been taken out you take pleasure in the casket.
The good qualities are those of that precious jewel.904
84.­54
Similarly, even when a victor has passed into nirvāṇa, the physical remains
Invite worship because of the good qualities of the finest perfection of wisdom.
So those who want to appropriate a victor’s good qualities [F.166.b]
Should take hold of this perfection of wisdom. It is freedom.
84.­55
Wisdom is the leader for giving gifts,905 so too for morality,
Patience, perseverance, and concentration.
It is the help so that wholesome dharmas will not be lost.906
It shows the single way of all dharmas.
84.­56
To illustrate, there are a thousand one hundred million trees in Jambudvīpa
In many forms, of various kinds and various types,
But still there are not various kinds of shadows; there is no difference
Apart from talking about the number of things that have become shaded.907
84.­57
Similarly, these five perfections of a victor
Get the very name perfection of wisdom.
When they have been dedicated to all-knowledge,
All six of them become the single taste called awakening.908
84.­58
If bodhisattvas who are unaware explain form,
Feeling, perception, intention, and consciousness as
Impermanent, they are engaged in a counterfeit.
The learned never ever make dharmas perish.909
84.­59
Knowing the mode in which all dharmas are unproduced and empty,
Where form is not apprehended, nor feeling, nor perception,
Nor consciousness, nor intention is apprehended,
This is the practice of the finest perfection of wisdom.910
84.­60
The merit of someone who has written out this perfection of wisdom
And bestowed it on an excellent911 being is superior to someone
Who has led all the beings, as many as there are, in as many regions
As there are sand particles in the Gaṅgā River to the state of a worthy one.912
84.­61
And why? Because, having trained in this, the most excellent speakers
Make all phenomena known here in emptiness,
And, having listened to them, śrāvakas will quickly touch freedom,
Touch a pratyekabuddha’s awakening, and a buddha’s awakening.913
84.­62
Without seeds there would be no trees in the world,
So how would there be branches, blossoms, and fruit there?
Without the thought of awakening there would be no victors possible in the world,
So how could there be the results, Śatakratus, Brahmās, and śrāvakas? [F.167.a]
84.­63
When the circle of the sun sends forth its latticework of light,
Beings work hard at the work they have to do.
When the thought of awakening comes to be in the world for the sake of the knowledge of the wise,
By means of knowledge, beings become endowed with the dharmas‍—the good qualities.914
84.­64
To illustrate, were the Nāga Lord not to be in Anavatapta
How would the rivers in this Jambudvīpa ever flow?
Without the rivers there would be no blossoms or fruit,
And there would not be the many-colored jewels in the oceans.
84.­65
So too, when there is no thought of awakening here,
How will there ever be the knowledge of a sugata in all these worlds?
And when there is no knowledge there is no increase in good qualities,
No awakening, and no ocean-like buddhadharmas.
84.­66
A single ray of light from the circle of the sun is far greater than
All the light emitted by all the light-making insects in this world.
All the light of the mass of light-makers
Is not even a fraction of it.915
84.­67
The mass of merit that the śrāvaka communities, as many as there are, create,916
Associated with giving, morality, and meditation,
That mass of merit that the śrāvaka communities create is not even a fraction
Of what a bodhisattva’s single thought of rejoicing creates.
84.­68
All the merits of those past hundred million billion buddhas in times gone by,
Of the thousand hundred million presently standing in infinitely many buddhafields,
Of all the world protectors who have passed into nirvāṇa,
And from the teaching of the precious Dharma that puts an end to suffering‍—
84.­69
All the merits of those victors,
From their first generation of the production of the thought of supreme awakening
Up until the time the good Dharma of the leaders is extinguished‍—
The endowment of the perfections, all the buddhadharmas,
84.­70
All the buddha’s children, the śrāvakas,
Trainees and nontrainees, the good with outflows,
And without‍—the bodhisattvas gather it all together, rejoice in it,
And dedicate it all to awakening as a catalyst for the welfare of the world. [F.167.b]
84.­71
If the dedication occurs with a perception of a thought, a perception of an awakening,
And a perception of a dedication and beings, it does not rank as a dedication,
Because it apprehends something, because a perception
Is based on wrong view, and the mind is triply attached.
84.­72
If such dharmas as these stop and come to an end,
If that to which the dedication is made comes to an end,917
If there is an understanding that no dharma ever dedicates to any dharma,
In that case the dedication has been made with awareness.
84.­73
If it is done with causal signs it is not a dedication,
But if it is done without causal signs it is a dedication to awakening.
The Victor has said that falsely apprehending a bright dharma as a fact
Is like eating good food mixed with poison.
84.­74
Therefore, the dedication in which they have to train is like this.
And the rejoicing and dedication should be in line with what
Those victors know to be the type, origin,
And mark of the wholesome, exactly like that.
84.­75
If merits are thus dedicated to awakening, one is not poisoned,
Does not forsake the buddhas, and propounds what the victors have taught.918
The hero who dedicates like that surpasses all the bodhisattvas
In the world, as many as there are, caught up in apprehending things.919
84.­76
Without a guide a billion people born blind
Cannot even find the road, so how could they ever
Make it to the city? Without wisdom as a guide
These five blind perfections cannot touch awakening.920
84.­77
When wisdom has taken hold of them,
They gain eyes and get their names,
Like when an artist has finished the work but not the eyes,
And they do not get paid until the eyes are painted in.
84.­78
When wisdom dissects the compounded and uncompounded,
Good and bad dharmas, and does not apprehend even an atom,
Then the wisdom is counted in the world as perfect.
Like space, it does not stand anywhere at all.
84.­79
Were bodhisattvas to think, “I will practice the wisdom of the victors [F.168.a]
And will free many billions of beings from the experience of suffering,”
They would construct in thought the notion of beings.
This is not the practice of the finest perfection of wisdom.
84.­80
When learned bodhisattvas who have practiced before are practicing,
They practice this perfection without hesitation,
And as soon as they have heard it, perceive it as the Teacher
And quickly realize the peace of awakening.
84.­81
Those with tiny intellects who, when practicing previously,
Showed respect to a billion buddhas but did not place their trust
In the perfection of wisdom, reject it when they hear it and,
Having abandoned it, are defenseless and go to the Avīci hell.
84.­82
So put your trust in this mother of victors
If you want to experience the finest buddha knowledge.
Do not be like the trader who came back from a journey
To an island of precious jewels without anything to sell.921
84.­83
Know that the purity of form is just the purity of the result.
The purity of the result and form is the purity of all-knowledge.
The purity of all-knowledge and the result, and the purity of form,
Are equal to the space element, not divided and not cut apart.
84.­84
Heroes go beyond the three realms but not into liberation
Because of the perfection of wisdom that they practice.
Though they have eliminated the afflictions, they reveal birth.
Though they do not get old, get sick, and die, they reveal death.
84.­85
Knowing that living beings are stuck in the mud of name922 and form,
Wandering in the wheel of saṃsāra that is like a windmill,
And confused like animals caught in a trap,
The wise move about like birds in the sky.
84.­86
When a perfectly pure practitioner does not practice form
And does not practice consciousness, perception, feeling, or intention,
Such a practitioner abandons all attachments
And, freed from all attachments, practices the wisdom of the sugatas.923
84.­87
Bodhisattvas with clear intelligence who practice like that
Cut attachments and go forth without attachment to the world, [F.168.b]
Like the sun that has escaped from an eclipse and shines brightly,
And like a fire set loose that burns grass, trees, and forests.
84.­88
When bodhisattvas see with the perfection of wisdom
That all dharmas are pure, perfectly pure in their basic nature,
They do not apprehend a doer, do not apprehend any dharma‍—
This is the practice of the finest perfection of wisdom.924
84.­89
Śatakratu, king of the gods, asks the Victor:925
How do bodhisattvas practicing wisdom make an effort?
They do not make even just a speck of effort at the aggregates and constituents.
Not making an effort at the aggregates is the bodhisattvas’ effort.
84.­90
If someone hears that dharmas are like magical creations,
Like illusions, and makes an effort to train without hesitation,
Know that they have served a billion buddhas well
And have long since set out in the vehicle.
84.­91
A person who has gone many yojanas on a wild jungle path926
Might see cow herders and tended forest boundary-markers,
And thinking that they are signs a village or town is near,
Will breathe out a sigh of relief and have no fear.
84.­92
Similarly, when those set on awakening have gotten to listen
To this perfection of wisdom of the victors,
They breathe out a sigh of relief and have no fear,
Not of the level of a worthy one and not of the level of a pratyekabuddha.
84.­93
If those who go off to see the water in an ocean
See trees, forests, and mountains, it is still a long way off,
But if they do not see such signs, they become certain
The great sea is near and have no doubt about it.
84.­94
Similarly, those who have set out for awakening and are listening
To the perfection of wisdom of the victors are like that,
And should know, “Even if I have not come face to face with the Leader
And been prophesied, before long I will experience a buddha’s awakening.”927
84.­95
In brilliant springtime when buds have come out on the trees,
Leaves, flowers, and fruit will appear on the branches before long.
Whoever has taken this perfection of wisdom into their arms
Before long will attain the awakening of the leaders. [F.169.a]
84.­96
Just as when a woman is pregnant and suffers the pain
Of contractions, it is said “the time is at hand for giving birth,”
Similarly, bodhisattvas who hear the victor’s wisdom and feel delight
And a desire to act will quickly experience awakening.928
84.­97
When yogic practitioners practice the finest perfection of wisdom
They do not see an increase or a decline in form.
Someone who does not see a dharma, nondharma, or dharma-constituent,
And does not experience nirvāṇa, is standing in wisdom.929
84.­98
Those practicing this do not mentally construct the buddhadharmas,
And do not mentally construct the powers, legs of miraculous power, awakening, or peace.
Practice imbued with the special power that is nonconceptual,
Free from mental construction, this is the practice of the finest perfection of wisdom.930
84.­99
Subhūti asks the Buddha, the moon-like speaker:931
What are the hindrances faced by those who delight in the good qualities?
And the Teacher says, There will be many hindrances,
So, for a start, I will proclaim just a few of them.
84.­100
When writing out this perfection of wisdom of the victors
Many different types of confidence giving a readiness to speak will arise
That have not been of benefit to beings, and also that happen too fast, like lightning,
And disappear. This is the work of Māra.932
84.­101
While it is explained some will harbor doubts:
“The Leader has not even proclaimed my name here;
He has not proclaimed my social class, station, or lineage.”
They will not listen and reject it‍—the work of Māra.933
84.­102
Those without such an understanding who have heard
The perfection of wisdom but go on looking for sūtras
Are like fools who reject the roots and look for branches and leaves,
Or like those who keep tracking an elephant after finding it.
84.­103
Bodhisattvas seeking awakening at the level
Of a worthy one after obtaining this perfection
Are like those who have obtained food with a hundred tastes‍—
Obtained the finest food‍—yet go looking for food of poor quality.934
84.­104
When they want respect, want wealth, [F.169.b]
Have ulterior motives to become intimate with householders,
Forsake what is right and engage in actions that are wrong,
Or have left the path and gone astray‍—this is the work of Māra.935
84.­105
At that time there are those who, out of longing and faith,
Go to listen to the good Dharma,
But come away feeling dislike and unhappiness
When they come to know the Dharma preacher’s preoccupations.936
84.­106
At that time these works of Māra occur.
At that time many other hindrances also occur
On account of which many monks become upset
And do not uphold this perfection of wisdom.
84.­107
Just as jewels that have become priceless are rare
And always come with many things that make trouble,
So too the victors’ finest perfection of wisdom
Is a precious Dharma that is rare and comes with many things that make trouble.937
84.­108
Māra is eager to block narrow-minded beings
Newly set out in the vehicle from acquiring this rare jewel,
But the buddhas in the ten directions
Are there to assist them.938
84.­109
When a mother with many sons has fallen sick,
They are all worried and attend to her needs.939
So too the buddhas in world systems in the ten directions
Watch over this supreme wisdom that serves as their mother.
84.­110
World protectors in the past, in the ten directions now,
And those who will appear in the future arise from her‍—
The mother, the revealer of the world, who gives birth to the victors,
And reveals the thought activities of other beings.
84.­111
The suchness of the world, the suchness of a worthy one,
The suchness of a pratyekabuddha, and the suchness of a victor’s child
Are just a single suchness separated from existing things, without another.940
A tathāgata knows the perfection of wisdom.941
84.­112
Whether the wise stand in the world or in nirvāṇa,
This true nature, the fixed nature of dharmas‍—that dharmas are empty‍—remains. [F.170.a]
Bodhisattvas understand this suchness,
So those who have awakened are given the name realized one.942
84.­113
This pleasure park that is the perfection of wisdom, the resort
Of leaders with the ten powers, is the area over which they range.
Even though they extricate beings from suffering in the
Three terrible forms of life they never entertain the idea of a being.
84.­114
Just as a lion having resorted to its mountain lair is fearless,
And, roaring, frightens many lesser animals,
So too the human lion resorts to the perfection of wisdom
And, roaring in the world,943 frightens many tīrthikas.
84.­115
Just as the light rays of the sun suspended in the sky
Dry out this earth and reveal shapes,
So too the Dharma king, having resorted to the perfection of wisdom,
Dries up the rivers of craving and reveals the Dharma.
84.­116
The Tathāgata says that where you do not see forms,
Do not see feelings, do not see perceptions,
Do not see intentions, and do not see consciousness,
Mind, or thinking mind, you “see the Dharma.”944
84.­117
Beings say the words “see the space,”
But how do you see a space? Consider what this means.
The Tathāgata’s exposition of seeing the Dharma is like that,
Because the seeing cannot be expressed with any analogy.945
84.­118
Those who see like that see all dharmas.
Like rulers sitting dispassionately having their minister do everything,
Whatever the work of the buddhas and the doctrines of śrāvakas,
The perfection of wisdom does it all.946
84.­119
A ruler does not travel to villages, does not travel the countryside,
But gathers in all that is amassed from the realm.
A bodhisattva does not stray from the true nature of dharmas
But gathers in all the good qualities of the buddha level.947
84.­120
Those who have firm faith in the sugatas and bodhisattvas,
With an intention yoked to the finest perfection of wisdom, [F.170.b]
Go beyond both śrāvaka and pratyekabuddha levels
And, unsurpassable, quickly reach the awakening of the victors.948
84.­121
To illustrate, when a boat on the ocean breaks up,
People who do not grab hold of a corpse, thatch, or a log
Will perish in the middle of the water without reaching the shore.
But those who do grab hold get to the other side of the ocean.949
84.­122
Those with such faith who have gained a serene confidence
Do not do so having set aside the mother perfection of wisdom.950
When the good qualities of skillful means are assisted by wisdom,
They quickly experience the finest marvelous awakening of the sugatas.
84.­123
You should know that it is like when somebody transports water
In an unfired pot, which quickly disintegrates because it is flimsy.
Carrying water in a fired pot, one does not worry that it will
Fall to pieces along the way‍—one arrives home happily.
84.­124
Similarly, even if bodhisattvas have a lot of faith,
If they are lacking in wisdom they will quickly become unfit,
But when their faith has been assisted by wisdom, they pass beyond
The two levels and gain the highest awakening.
84.­125
It is like when a ship that has not been well constructed
Gets destroyed on the ocean together with its cargo and traders,
But if that ship has been well constructed,
It does not break up and reaches the shore with its cargo.
84.­126
Similarly, even bodhisattvas who have cultivated faith will quickly
Be lacking in what it takes for awakening if they have no wisdom.
But if they are endowed with the finest perfection of wisdom,
They will quickly, unharmed and uninjured, experience a victor’s awakening.
84.­127
Even if an ailing one hundred and twenty-year-old person
Gets up, they are unable to walk on their own.
But if they are supported by people on the left and the right,
They have no fear of falling and move about easily.
84.­128
Similarly, even after they have set out, bodhisattvas
Who are weak in wisdom degenerate in the interim.
But if they are assisted by skillful means and wisdom,
They do not degenerate and touch a tathāgata’s awakening.951 [F.171.a]
84.­129
Those bodhisattvas standing on the level of someone beginning the work952
Who have set out with a surpassing aspiration for a buddha’s finest awakening,
Who are good trainees with respect for their gurus,
Must continually rely on learned spiritual friends.
84.­130
Why? The good qualities of the learned come from them.
They give instruction in the perfection of wisdom.
The Victor, holder of all the finest qualities, says,
“The buddhadharmas are contingent on a spiritual friend.”
84.­131
Dedicate giving, morality, patience, and similarly perseverance,
Concentration, and wisdom to awakening.
Do not settle down on awakening and the aggregates953 and grasp them as an absolute.
Those who are beginning the work have to be taught that.
84.­132
Those practicing like that, oceans of good qualities,954 moon-like speakers,
Are the world’s refuge, final allies, resting place, support,
Intelligence,955 island, leaders, helpers, illuminators,
Lamps, propounders of the finest doctrine, and imperturbable.
84.­133
Greatly glorified, they wear the armor difficult to wear,
An armor not of aggregates, constituents, and sense fields.956
They are free from and not grabbed by the notion of three vehicles;
They are irreversible, unshaken, and have the quality of being imperturbable.
84.­134
You should know that those endowed with such dharmas, free from thought construction,
Free from doubt, hesitation, and uncertainty, purposeful,
Not procrastinating after hearing the perfection of wisdom,
Do not place their trust in others and are irreversible.
84.­135
This Dharma of the leaders is deep and hard to see.
Nobody has realized it and nobody attains it.
Therefore, the helpful and compassionate one, having reached awakening,
Is uninclined957 to teach, wondering, “Which group of beings will understand?”
84.­136
Beings like foundations and want objects.
They keep on grasping like blind, uneducated fools.
The dharma to be acquired has no foundation and is free from grasping,
So it comes up as a topic for dispute958 with the world.959 [F.171.b]
84.­137
The space element in the eastern direction, southern direction,
And, similarly, in the western direction and northern direction is without an end.
It is there above and below, in the ten directions as far as they go,
Without differences and without specific features.
84.­138
The suchness of what has gone and the suchness of what is yet to come,
The suchness of the present and the suchness of worthy ones,
The suchness of the totality of dharmas, the suchness of victors‍—
All this suchness of dharmas is without a distinguishing feature.960
84.­139
Bodhisattvas who want to reach this‍—
The awakening of the sugatas free from a differentiation of dharmas‍—
Should unite with the perfection of wisdom united with skillful means.
There is no attainment without the wisdom of the leaders.
84.­140
When a bird with a large body of a hundred and fifty yojanas,
Feeble and with wings that give out and fail,
Launches itself from Trāyastriṃśa to Jambudvīpa,
It gets utterly tired out there and drops.
84.­141
Even were the victors to have accomplished
These five perfections for many billions of eons,
And to have always resorted to infinite vast prayers in the world,961
Without method, separated from wisdom, they would have fallen to the state of a śrāvaka.962
84.­142
Those who want to go forth in the Buddha Vehicle963
Should regard all beings equally, perceive them as father and mother,
And train in the thought to benefit and in a mind that is kind.
They should be without malice,964 straightforward, and gentle in speech.965
84.­143
The elder Subhūti petitioned the world protector:
Please teach the signs of the conflict-free
Oceans of good qualities, how those who are powerful are irreversible from awakening.
Victor, please give us just an indication of such good qualities.966
84.­144
Free from the perception of difference, speaking appropriate words,
Not relying on others who lead a secluded religious life or brahmins,
The wise avoid the three terrible forms of life at all times
And work hard on the ten wholesome actions.967
84.­145
They instruct the world in the Dharma for no material benefit, [F.172.a]
Take singular delight in the Dharma, always speak gently,
Are fully mindful when going out, walking, sitting, and resting,
And look ahead just as much as a yoke-length when going, without thoughts veering off.
84.­146
They are clean, wear immaculate clothes, are pure on account of three isolations,968
Do not want wealth, are like dominant bulls always wanting the Dharma,
Are beyond the range of Māra,969 do not place trust in others,
And are absorbed in the four concentrations but do not stand970 in those concentrations.
84.­147
They do not want to be famous, their minds are not enveloped in anger,
And they become householders without attachment to all real bases,
Without seeking possessions by wrong livelihood
Through black magic spells or spells to procure women.971
84.­148
They do not foretell a boy or a girl to those who engage in sexual intercourse.972
They have endeavored at the finest, very isolated perfection of wisdom;
Have steered clear of fights and quarrels; have steady loving minds;
Always want all-knowledge and have thoughts set on the Dharma;973
84.­149
Have avoided border areas, outer regions where barbarians are born;974
Are not uncertain about their own level, always like Mount Sumeru;975
Will forsake even their life for the sake of the Dharma; and have worked hard at yoga976‍—
Know that these are the signs they are irreversible from awakening.977
84.­150
Form, feeling, perception, intention, and consciousness are deep.
In their basic nature they are without signs and are at peace.978
Like trying to reach the bottom of the ocean with a reed,
When examined with wisdom, a bottom to the aggregates cannot be found.
84.­151
What greater accomplishment of merit is there
Than that of bodhisattvas who have become deep like that,
Who realize the Dharma, the ultimate vehicle free from attachment
In which there are no aggregates, no sense fields, and no constituents?979
84.­152
As many times in a single day as a man with a strong libido
Actively imagines a woman in his mind
After setting up a date but not getting her,
For that many eons the bodhisattva gets merit.980
84.­153
Bodhisattvas endowed with981 the perfection of wisdom [F.172.b]
Who give expression to the Dharma are better than those who give gifts
To worthy ones and pratyekabuddhas and guard morality for a thousand
One hundred million eons. Such giving and morality do not equal a fraction of that merit.982
84.­154
There is nothing in the three worlds that can match the virtue
Of bodhisattvas who, having meditated on the finest perfection of wisdom,
Arise from it and give expression to the unsullied Dharma,
And dedicate it as the cause of awakening for the sake of the world.
84.­155
Understanding,983 furthermore, that such merit
Rings hollow, is empty, in vain, a fraud, and pointless,
They thus practice the practice of the wisdom of the sugatas,
And when practicing appropriate infinite merit.984
84.­156
They know that all these dharmas the buddha has explained,
Advocated, and explicated are simply just talk.
Even if they are talked about for many billion eons,
In the dharma-constituent nothing diminishes and nothing increases.
84.­157
Those dharmas of the victors called “perfections”
Are proclaimed to be just words. Bodhisattvas who dedicate
Without falsely projecting them are not ruined
And will experience a buddha’s finest awakening.985
84.­158
Just as the wick of an oil lamp is not burned up by its first encounter
With a flame, yet not burned up without it either,
And just as the wick is not burned up by its last encounter with a tongue of fire
Yet the wick is not burned up without the last tongue of fire either,
84.­159
The finest awakening is not touched because of the first thought,
Yet it cannot be touched without it either.
The peace of awakening is not gained through the last thought
Yet it cannot be gained without it either.986
84.­160
The seedling, flowers, and fruit come forth from the seed.
If it has ceased, the tree does not exist since it does not.
Similarly, the first thought is also the cause of awakening.
If it has ceased, awakening does not exist since it does not.
84.­161
Just as a pot is gradually filled up with drops of water,
The first to the last, with fewer and fewer,987
So too the first thought is a cause of the finest awakening‍— [F.173.a]
Gradually buddhas become replete with good qualities.
84.­162
Practicing empty, signless, and wishless dharmas
They do not touch nirvāṇa and are not involved with causal signs;
Like skilled boatmen they cross over and return again,
Not alighting at either shore, and not alighting in the ocean either.
84.­163
Bodhisattvas practicing like that do not falsely project superiority, thinking,
“I will be prophesied by those with the ten powers and will touch awakening.”
They are not scared of awakening because “there is nothing whatsoever here.”
Practicing like that they practice the wisdom of the sugatas.988
84.­164
Seeing the world as a wilderness with starvation and disease
They are not scared, and from then they are clothed in armor;
Always striving and wisely understanding until the final limit,
They do not entertain even a speck of despondency.989
84.­165
Bodhisattvas practicing the wisdom of the victors
Know that these aggregates are not produced and are empty from the beginning.
When not in equipoise their compassion for the mass of beings is set in motion,
And during that time they do not let the buddhadharmas decline.990
84.­166
It is just like a skillful person endowed with all the good qualities,
Strong, hard to beat, expert,991 skilled in vocational arts and rituals,
Gone as far as you can go in archery and many crafts,
An accomplished magician wanting the welfare of the world,
84.­167
Who, having brought together parents and spouse
And taken them into a wilderness bristling with enemies,
Magically conjures up many heroic and brave people,
So that they journey and return home safely.
84.­168
Similarly, at that time skillful bodhisattvas generate great compassion
For the entire mass of beings, and having passed beyond
The four Māras and two levels, abide in the finest
Meditative stabilization and do not touch awakening.992
84.­169
Space supports the wind and it supports the bodies of water;
They support this great earth, and it supports the world.
The causal basis for a being’s experience of karma is like that.
Where is space located? Think about the meaning of this. [F.173.b]
84.­170
Similarly, bodhisattvas abiding in emptiness,
Based on the prayer that is a vow to help beings in the world understand,
Demonstrate many and varied kinds of work;
They do not touch nirvāṇa, and do not stand in emptiness.993
84.­171
When bodhisattvas with clear intelligence
Practice the finest meditative stabilization of empty calm,
During that time they do not meditate on causal signs;
They stand in signlessness,994 the calmest of calm.995
84.­172
A bird flying in the sky has not taken up a position.
It does not stand there yet does not fall to the ground.
So too bodhisattvas practicing the three gateways to liberation
Do not touch nirvāṇa yet do not practice with causal signs.996
84.­173
It is just like a person trained in archery who shoots an arrow into the sky,
And with a series of other arrows in succession
Keeps the first arrow from falling to the ground‍—
If the person wished, the arrow would fall to the ground.
84.­174
So too those practicing the finest perfection of wisdom‍—
Practicing intelligently with wisdom, skillful means, powers,
And miraculous powers, they do not obtain that ultimate emptiness
Unless and until the wholesome roots are complete.997
84.­175
It is just like a monk endowed with supreme magical power
Who stands in the sky with a double and performs miracles,
Making a show of standing, walking, lying down, and sitting,
Without getting sick of it and without finding it difficult.998
84.­176
So too smart bodhisattvas stand in emptiness
With perfected knowledge and magical power, without a dwelling place,
Making a show of infinite types of work for the worlds
Over a billion eons, without getting sick of it and without finding it difficult.
84.­177
It is just like somebody standing at the edge of a precipice,
With both hands holding two wind-sails, who leaps into the sky
To throw their body into the abyss,
Not falling for as long as they glide.
84.­178
Similarly, the smart bodhisattvas stand in compassion,
Grasping the two wind-sails of skillful means and knowledge,
Considering dharmas as empty, signless, and wishless‍— [F.174.a]
Without touching nirvāṇa, they still see the dharmas.999
84.­179
It is just like those desiring jewels who go to a jewel island
And, having discovered jewels, return home‍—
These traders do not live a happy life alone there,
Ignoring the unhappiness of their relatives and friends.
84.­180
So too the bodhisattvas who have gone to the emptiness jewel island
And obtained the concentrations, faculties, and powers‍—
They do not enjoy alone the experience of nirvāṇa,
Ignoring the sufferings of beings.
84.­181
It is just like traders seeking business who, to gain familiarity,
Go to the towns, markets, and villages along the way,
But do not stay in them and do not stay even on a jewel island.
Clever persons do not stay home but become expert at the path.
84.­182
Similarly, smart bodhisattvas are expert in all the śrāvaka and pratyekabuddha
Knowledges and liberations but do not stand in them,
Do not stand in the knowledge of a buddha, do not stand
In the uncompounded, and have a proper understanding of paths.1000
84.­183
When, having forged a connection with the world out of love,
They practice empty, signless, and wishless meditative stabilization
It is impossible to designate them either as
Having reached nirvāṇa or as something compounded.1001
84.­184
Just like the body of a person who has been magically conjured
Is not invisible, you can designate it in words.
Similarly, with bodhisattvas practicing the gateways to liberation,
You can designate them in words as well.1002
84.­185
If, when asked about practice and faculties,
Bodhisattvas do not teach the empty and signless dharmas,
And do not explain the dharmas of the irreversible level,
You should know that they have not been prophesied to awakening.1003
84.­186
If they do not long for the worthy one level, pratyekabuddha knowledge,
Or anything in the three realms even in a dream,
And if they see the buddhas, and teach the doctrine in the world,
You should know that they have been prophesied to be irreversible from awakening.1004 [F.174.b]
84.­187
Those who, in a dream, see beings living in the three terrible forms of life
And immediately make a prayer that is a vow to cut the continuum of those terrible forms of life;
Who quell a conflagration by means of the controlling power of truth‍—
You should know that they have been prophesied to be irreversible from awakening.1005
84.­188
When through the controlling power of truth, with goodwill and empathy,
They cure the world of mortals of many demonic spirits and diseases,
But without a false sense of superiority and without generating pride‍—
You should know that they have been prophesied to be irreversible from awakening.1006
84.­189
If they accomplish all sorts of things through the controlling power of truth
And get a false sense of superiority, thinking, “I have been prophesied”‍—
If the false prophecy by someone else makes those bodhisattvas feel superior‍—
You should know that they are slightly intelligent with a false sense of superiority.1007
84.­190
Māra approaches1008 through the controlling power of a name1009
And says, “These are the names of your mother and father,
These are the names of your ancestors going back seven generations,1010
And when you become a buddha this will be your name;
84.­191
The types of good qualities you had before are similar
To the sorts of asceticism, restraint, and yogic practices you will have.”
The bodhisattvas who listen to this and have a false sense of pride‍—
You should know that they are slightly intelligent and being boosted by Māra.1011
84.­192
Bodhisattvas doing a retreat in an isolated house,
Village, mountain lair, jungle, or isolated forest,
Who praise themselves and disparage others‍—
You should know that they are slightly intelligent and being boosted by Māra.1012
84.­193
Those who live constantly in a house, in a city or market town,
But, apart from bringing beings to maturity and making an effort at awakening,
Do not generate a longing for the worthy one or pratyekabuddha vehicles‍—
The children of the sugatas say that they are in isolation.1013
84.­194
Were they, unaware of this isolation, to live for many hundreds
Of millions of years in a mountain fastness
Stretching five hundred yojanas, infested with snakes,
Still such bodhisattvas would be living a crowded life with unfounded conceit.
84.­195
If they look down on bodhisattvas who endeavor for the welfare of the world,
Who have gained the concentrations, powers, faculties, liberations,
And meditative stabilizations, thinking, “They are not practicing in forest isolation,” [F.175.a]
The victors say that they are living within the range of Māra.
84.­196
Whether they live at home or whether they live in the forest,
If free from thoughts of the two vehicles and destined for the supreme awakening,
They are in the isolation of those who have set out for the welfare of the world.
Bodhisattvas who think that they are greater than that one1014 have demeaned themselves.1015
84.­197
Therefore, scholars with a fierce aspiration1016 seeking the best awakening
Totally overcome a false sense of superiority;
Like relying on a doctor to cure a group of patients,
They must rely on a spiritual friend without becoming lazy.1017
84.­198
Rely on spiritual friends‍—buddhas, and bodhisattvas who have set out
For the supreme awakening who possess the perfections.
They are the instructors; this is the ground of accomplishment.
On account of these two causes there is a speedy realization of a buddha’s awakening.1018
84.­199
For all the victors1019 gone by, yet to come, and now standing
In the ten directions, the path is this perfection, nothing else is.
This perfection is explained to be the illumination, the light, the torch,
The finest teacher of those who have set out for supreme awakening.1020
84.­200
Bodhisattvas understand that just as the perfection of wisdom
Is marked as empty, all these dharmas are marked as empty too.
Understanding that dharmas are empty and without signs,
They thus practice the practice of the sugatas’ wisdom.1021
84.­201
A being with false imagination wants food,
And with a mind attached to saṃsāra always circles around.
Both dharmas‍—“I” and “mine”‍—are unreal, are empty;
Those that are foolish tie knots in space.
84.­202
It is like those who worry that they have taken poison,
And even though no poison was ingested, still collapse.
Similarly, fools assenting to “I” and “mine”
Have the notion of “I” that is unreal.1022 They are born and die continually.
84.­203
I have explained that to the extent there is grasping, there is defilement,
And said that purification is not apprehending “I” and “mine.”
Here, understanding that nothing will be defiled or purified, [F.175.b]
Bodhisattvas realize the perfection of wisdom.1023
84.­204
Were all the beings, as many as there are in Jambudvīpa,
To produce the thought of supreme awakening,
To give gifts for many hundreds of millions of millennia,
And dedicate it all as a cause for awakening for the sake of the world,
84.­205
Still, were someone to work hard at the finest perfection of wisdom
And comply with it1024 even for as little as a single day,
The merit from the aggregate of giving would not be even a fraction of that.
So one should continually enter into wisdom without becoming lazy.1025
84.­206
Yogins practicing the finest perfection of wisdom
Generate great compassion yet have no perception of beings.
At that point they are smart and worthy of the offerings of the world.
They make use of a city’s almsgiving that is never in vain.1026
84.­207
Bodhisattvas who want to show the realm of beings the highway to the other side
In order to liberate gods, humans, and beings
In the three terrible forms of life, linked there for so long,
Should make an effort at the perfection of wisdom day and night.1027
84.­208
Persons who previously lost their prized precious jewel
Are overjoyed when later it is found.
If as soon as they have found it, they lose it again through carelessness;
They suffer continually from wanting the precious jewel they have lost.
84.­209
Thus, yogins who have set out for the finest awakening
Should not part from the perfection of wisdom that is like a precious jewel,
As if taking up a precious jewel that is found,
Diligently wrapping it, going quickly, and being at peace.1028
84.­210
The sun’s lattice of light rays when the clouds have gone
Shines and destroys the blinding dense darkness in its entirety,
Surpassing the light of all animals, the light-making insects,
And the light of all the hosts of stars and the moon.
84.­211
Similarly, bodhisattvas skilled at practicing the empty and signless
Practice of the finest perfection of wisdom
Destroy the darkness of views and surpass
Śrāvakas, pratyekabuddhas, and many bodhisattvas.1029
84.­212
It is just like the generous and socially responsible son of a king
Who is the most excellent of all and rightly sought out. [F.176.a]
He makes many beings happy even at that time,
Not to mention after gaining the resources when he has become king.
84.­213
So too bodhisattvas skilled at the practice of wisdom
Are generous with the elixir of immortality,1030 delighting humans and gods.
Even at that time they endeavor to benefit many beings,
Not to mention later when established as Dharma kings.1031
84.­214
At that time the Māras feel a stab and are wracked by pain,
Suffer, undergo mental anguish, and feel weak,
And in order to make these bodhisattvas lose confidence, to cause a frightful spectacle,
They set the directions on fire and let loose a shower of meteors.1032
84.­215
But when those smart bodhisattvas with fierce aspirations
Day and night keep the finest perfection of wisdom in view,
Then their physical, mental, and verbal1033 conduct is like a bird flying through space‍—
How could the friends of the dark find a way to hurt them?
84.­216
When bodhisattvas fight, quarrel,
Fall out, and harbor angry thoughts toward one another,
Māra then feels joy and an intense pleasure,
Thinking, “Both are distant from a victor’s knowledge;1034
84.­217
“Both are far removed and have become like flesh-eating fiends;
Both have broken their promise. How could there be
Awakening for those who are angry and impatient?”
At that time the Māras and those on their side are pleased.
84.­218
If bodhisattvas who have not been prophesied entertain angry thoughts
About those who have been prophesied, and provoke them into an argument,
They will have to buckle on the armor yet again
For as many eons as the instants of their hardhearted, faulty thinking.
84.­219
Those who generate mindfulness, thinking, “Buddhas touch awakening
Through the perfection of patience; these thoughts are not good”;
Who make a confession of each, restrain themselves in the future,
And are not pleased,1035 train here in the buddhadharmas.1036
84.­220
Those who, when training, do not assert any training whatsoever,
Do not apprehend someone training or dharmas1037 to be trained in, [F.176.b]
And do not conceive of either training or not training‍—
Those who train like that train here in the buddhadharmas.
84.­221
The bodhisattvas who understand that sort of training
Will never be incompletely trained and never be immoral.
They train here in the dharmas to be pleasing to the buddhas;1038
Training with skill in the superior training, they do not apprehend anything.
84.­222
Thus, they train in the wisdom of the learned light-makers
And do not think even a mere single thought that is not wholesome,
Just as when the sun moves through space
Its rays outshine the darkness before it.
84.­223
When training in the perfection of wisdom is being done,
All the perfections are included in it;
Just as the sixty-two views are included in the view of the perishable collection,
So too these perfections are said to be included in it.
84.­224
It is just like when the life faculty shuts down,
And all the other sense faculties, as many as there are, shut down too.
Similarly, when the finest of experts practice wisdom,
It is said that all the perfections are included there as well.1039
84.­225
Smart bodhisattvas train in all the good qualities of śrāvakas,
So too all the good qualities of pratyekabuddhas,
But they do not stand in them and do not long for them.
“I have to train in them,” they think, and train because of that.1040
84.­226
It is possible to take the measure of a billion Sumerus by weighing it against
A unit of weight, but not the goodness of that rejoicing‍—
The rejoicing, with an aspiration, in the production of the thought
Of irreversible bodhisattvas who have set out for supreme awakening.1041
84.­227
It becomes a rejoicing in the mass of merit of all beings
Striving for the wholesome and wanting to be of benefit.
So, they acquire the good qualities of the Victor
And make the gift of Dharma to the world to bring suffering to an end.
84.­228
Bodhisattvas free from conceptualization, comprehending
That all dharmas are empty, signless, and cannot be elaborated on,
Who do not strive for awakening with dualistic wisdom1042‍—
Those yogins endeavor at the finest perfection of wisdom. [F.177.a]
84.­229
There is no obstruction of the space element by a space;
Nobody can find such a thing.
So too the bodhisattvas skilled in the practice of wisdom
Are like space, pursuing a course of action at peace.1043
84.­230
It does not occur to a person conjured by magic, when among people, to think,
“I have to make these people happy.” But still it does.
It is seen demonstrating various miraculous powers,
Though it has no body, has no mind, and does not even have a name.
84.­231
Similarly, it never occurs to those practicing wisdom to think,
“Having realized awakening I will liberate the world.”
Though they demonstrate, like illusions, various births and many works,
They practice without conceptualization.
84.­232
It is just like a magically created buddha who does a buddha’s work,
Without even a speck of vanity arising while it is being done.
Similarly, bodhisattvas skilled in the practice of wisdom
Demonstrate every action like a magically created illusion.
84.­233
A skilled carpenter produces a contraption
Like a woman or a man that also does all that has to be done.
So too with bodhisattvas skilled in the practice of wisdom‍—
Free from conceptualization, knowledge does all the work.1044
84.­234
The many assemblies of gods cup their palms together in a gesture of supplication
And bow down and prostrate to those with such a skillful practice,
And the buddhas, as many as there are, in worlds
In the ten directions, garland their good qualities with praise.1045
84.­235
Even if beings in realms as numerous as there are sand particles in the Gaṅgā River,
All of them, were hypothetically to become Māras,
And even if each of their pores were to magically create that many again,
Still all those would be incapable of hindering the smart bodhisattvas.1046
84.­236
There are four reasons why the four Māras cannot
Overcome and sway smart and powerful bodhisattvas:
They stand in emptiness, do not forsake beings,
Are true to their word, and are imbued with the special power of the sugatas.1047
84.­237
Know that the fine bodhisattvas who believe
In this perfection of wisdom, the mother of the tathāgatas,
When it is being explained, and sincerely make an effort [F.177.b]
To accomplish it, have set out to be a knower of all.1048
84.­238
The dharma-constituent does not come to stand in suchness,1049
Just like a cloud in the sky that stands without a place to stand,
Or a wandering sky-flying sorcerer who wants a place to stand
And casts a spell that makes unexpected flowers and trees appear right there in space.
84.­239
Bodhisattvas with clear intelligence practicing like that
Do not apprehend an awakening or the buddhadharmas
And do not apprehend a teacher or someone who wants and sees the Dharma.1050
This is where those who seek peace and delight in good qualities stand.1051
84.­240
Setting aside the arhat-liberation1052 of a tathāgata,
This standing place is the finest, the highest,
Among as many śrāvaka and pratyekabuddha standing places as there are
Conjoined with calm meditative stabilization, peace, and ease.
84.­241
Just as a bird lives in the sky but does not fall to the ground,1053
And a fish lives in water but does not drown,
Bodhisattvas gone beyond through concentrations and powers
Stand in emptiness but do not pass into complete nirvāṇa.
84.­242
Those who want to go to the finest quality of all beings,
To touch the finest, most supremely marvelous buddha knowledge,
And bestow the best, the finest, the most excellent gift of Dharma
Should resort to this finest station of those who bring benefit.1054
84.­243
Of all the trainings the guides elucidate,
This training is the finest, the highest training unrivaled by all.
Someone smart who wants to go beyond all training,
Should train in this training of a buddha, the perfection of wisdom.
84.­244
This is the finest dharma lode, the most excellent dharma treasury,
The buddha lineage, the world’s storehouse of happiness and well-being.
The protectors of the past, still to come, and now in the worlds of the ten directions
Are born from it, and yet this dharma-constituent is not exhausted.1055
84.­245
As many trees, fruits, and blossoms‍—whole forests‍—as there are,
They all come forth and appear from the earth,
But still the earth is not exhausted, is not increased, is not diminished, [F.178.a]
Is without conceptualization, and does not feel oppressed.1056
84.­246
Buddhas, śrāvakas, pratyekabuddhas, gods,
And all the happiness and well-being dharmas, as many as there are,
Originate from the finest of perfections, wisdom,
But the wisdoms are never exhausted and never increased.
84.­247
The sugatas have said that the least, the middling, and the best of sentient beings,
As many as there are, all originate from ignorance.
When the conditions are assembled, the suffering contrivance runs.
That ignorance contrivance is never exhausted and never increased.
84.­248
Knowledge, ways, gateways, means, and roots, as many as there are,1057
All originate from the finest of perfections, wisdom.
When the conditions are assembled, the karma1058 contrivance runs.
The perfection of wisdom is never exhausted and never increased.
84.­249
Bodhisattvas who know this wisdom to be a dependent origination,
Not produced and not exhausted, destroy the darkness of ignorance
And obtain the self-originated state, like the sun when there are no clouds,
Emitting light rays and clearing away darkness.1059
84.­250
Possessed of great might they abide in the four concentrations
Without making them into a foundation or a standing place.
But still the four concentrations together with their branches
Become the foundation for gaining the most excellent and finest awakening.
84.­251
Those who gain the finest wisdom1060 abide in the concentrations
And also experience the four excellent formless meditative stabilizations.
These concentrations are beneficial to the most excellent and finest awakening.
Bodhisattvas do not train in them to extinguish the outflows.
84.­252
This is a totally amazing, marvelous accumulation of good qualities.
Having dwelled in the concentrations and meditative stabilizations,
There is no causal sign.1061 Those dwelling there, if their bodies
Are destroyed, are again born in the desire realm just as they intend.
84.­253
It is just like a human in Jambudvīpa who has not been
To the finest city of the gods in the land of the gods before1062
But later on goes there and sees the places that are gained
And, having come back here, is not attached. [F.178.b]
84.­254
Similarly, bodhisattvas who bear the finest qualities, endeavoring at
Yogic practice, having dwelled in the concentrations and stabilizations,
Again later dwell in the desire realm without any attachment to it;
Like a water lotus, they do not stand in the dharmas of childish fools.
84.­255
Great persons complete the perfections in order to
Bring beings to maturity and purify a buddhafield, simply that.
They do not do it in order to be born in the formless realm,
Lest the good qualities of awakening and the perfections decline.1063
84.­256
It is just like persons who find a cache of precious stones
And do not feel any desire for them, but at a different time
Lay claim to them and, having claimed them,
Return home but are not attached to them.1064
84.­257
Similarly, smart bodhisattvas who have attained the four calm
Concentrations and meditative stabilizations that give joy and happiness,
Having forsaken the happiness of concentration, and the concentrations and meditative stabilizations they have attained,
Again enter into the desire realm out of compassion for the world.1065
84.­258
If bodhisattvas dwell in the meditative stabilizations and concentrations
And feel desire for the worthy one and pratyekabuddha vehicles,
They have become uncollected, grossly excited, and mentally distracted.
The buddha qualities are ruined, like a ferryman whose boat has broken up.
84.­259
Furthermore, you should know that even though they manifest a zeal for
The five sorts of sense objects, for shapes, sounds, smells, tastes, and feelings,
Separated from the worthy one and pratyekabuddha vehicles,
Enjoying the thought of awakening, they are brave and always in equipoise.
84.­260
Purified bodhisattvas1066 work hard at practicing
The perfection of perseverance because of other persons.
Like a female slave carrying a water pot under the control of a master,
Heroes go about under the control of all beings.
84.­261
Whether criticized or continually struck,
Scared when she thinks about it and overcome with fear,
Thinking, “I will get killed for it,”
The female slave does not tell her master to stop.
84.­262
Similarly, for the sake of awakening, those who have set out [F.179.a]
For the finest awakening should be servants, as it were, of the entire world.
From this they will reach awakening and complete the good qualities.
Fire starts from tinder and sticks and then burns them up.1067
84.­263
Forsaking their own happiness, they work hard day and night
At what other beings need without any expectations,
Like a mother attending to her only son.1068
Be determined to keep at it without feeling it is hard.1069
84.­264
When bodhisattva practitioners willing to spend a long time in saṃsāra
Persevering at the welfare of beings and the purification of a buddhafield
Do not have even a speck of the feeling of being oppressed,
They are endowed with the perfection of perseverance and are not lazy.
84.­265
If bodhisattvas who are not smart calculate one hundred million eons
And have the idea that it is a long time, they will painfully progress toward awakening.
They will suffer for a long time while trying to accomplish the Dharma.
They are deficient in the perfection of wisdom and are lazy.
84.­266
If they think in their minds that starting from the first production
Of the thought up until reaching unsurpassed awakening
Is just one day and night, they should be known
As those with clear intelligence making a vigorous attempt.1070
84.­267
If someone says, “After Mount Sumeru is destroyed
You will reach supreme awakening,” and if that produces
A feeling of oppression and they think about the size,
Then those bodhisattvas have become lazy.
84.­268
If they produce the thought that Sumeru is pulverized to dust
In just an instant, thinking, “It is only this size‍—what is the problem?”
They are smart bodhisattvas making a vigorous attempt.
Before long they will reach the finest awakening of the leaders.
84.­269
If with the thought, “I will bring beings to maturity and work for their welfare,”
They work hard with body, speech, and mind,
Standing in the perception of self, they have become lazy.
They are as far from all-knowledge as the sky from the earth.
84.­270
When they have no notion of body, mind, or sentient being,
When they have turned back from forming notions
And practice a nondual Dharma, the Beneficial One says that is the perfection of perseverance [F.179.b]
Of those who want the finest awakening, the peace that is never lost.
84.­271
If they hear someone rebuke or speak harshly to them,
Smart bodhisattvas feel pleasure, thinking, “This is my happiness.”
Who speaks? Who hears? Who speaks to whom and why?
Those endowed with the finest perfection of patience are wise.
84.­272
Should someone fill the billionfold world with precious stones and give them
To the knowers of worlds, buddhas, worthy ones, and pratyekabuddhas,
The merit from that aggregate of giving would not be even a fraction
Of that of the bodhisattvas endowed with the excellent dharma of patience.
84.­273
The bodies of those who remain patient become pure,1071
With thirty-two major marks and infinite strength.
They proclaim the best Dharma, emptiness, to beings.
Patient and wise, they are loved by the world.
84.­274
If a certain being takes up a container of sandalwood paste
And with great respect rubs it on a bodhisattva,
And another throws burning ashes over his entire head,
He should regard both the same, with a dispassionate attitude.
84.­275
When smart bodhisattvas who exercise such patience
Dedicate that production of the thought to supreme awakening,
They are heroes with forbearance for the whole world, surpassing the worthy ones,
Pratyekabuddhas, and mass of beings, as many as there are.
84.­276
Bodhisattvas exercising patience should produce this thought as well:
“Given that the hells, animal world, and world of Yama have much suffering,
And I have been hurt through being powerless because of sense objects,
Why would I not put up with what I have up to now, for awakening?”
84.­277
Thinking, “I will put up with as much suffering as there is in the world‍—
The whips, sticks, swords, murder, prison, and torture,
Decapitation, and the amputation of ears, arms, legs, and nose,”
Bodhisattvas stand in the perfection of patience.1072
84.­278
Those longing for calm are ennobled by their morality. [F.180.a]
Standing within the range of the ten powers their morality is unflagging.
They carry out all the actions of restraint, as many as there are,
For the benefit of all beings and dedicate it to awakening.
84.­279
Those longing to touch the worthy one and pratyekabuddha awakening
Are immoral, not smart, and have a degenerate practice too.
Those who dedicate to awakening, the finest peace,
Stand in the perfection of morality even if engaged with sense objects.
84.­280
The Leader says the law from which the heroic ones’ awakened qualities come
Is the crux of the morality incumbent upon the righteous,
And whatever law causes the awakening of the beneficial ones
To degenerate is immorality.1073
84.­281
Even if bodhisattvas enjoy the five sense objects,
If, having gone for refuge to the Buddha, Dharma, and noble Saṅgha,
They are intent upon all-knowledge, thinking, “I have to awaken,”
You should know that they are smart and stand in the perfection of morality.
84.­282
Even if they practice the ten wholesome actions for a hundred million eons,
If they generate a longing for the state of a worthy one or pratyekabuddha,
Then their morality is faulty, their morality is degenerate.
The production of that thought is heavier than even a pārājika defeat.
84.­283
Bodhisattvas guarding morality, dedicating it
To the finest awakening, not falsely projecting anything,
Not smug, and avoiding the idea of a self and the idea of beings
Are said to stand in the perfection of morality.
84.­284
Bodhisattvas practicing the path of the victors
Are extremely immoral if they entertain various notions,
Thinking, “These beings are moral, these immoral.”
They have a degenerate morality, not a morality that has been purified.
84.­285
However could someone without the notion of self or the notion of beings,
Free from notions and attachment, not be restrained?1074
The Leader has said that someone who does not falsely project
Being restrained and not being restrained is restrained by morality.
84.­286
Purified beings endowed with such a morality
Are unconcerned with all that is pleasant and unpleasant,1075
Uncowed when giving away their head and arms and legs, [F.180.b]
And always detached when giving away all that they own.
84.­287
They understand that phenomena are in their basic nature selfless and a fraud,
So, since even when they give away their own flesh
Their minds are not cowed, what need is there to mention
External things? It would be impossible for them to be stingy.
84.­288
Fools have the notion of self and are attached
Because of grasping at things as “mine,” so how could they intend to give things away?
Someone who is stingy is born in the abode of ghosts,
Or, if born human, will still be destitute.
84.­289
And so bodhisattvas, knowing that beings are in poverty,
Come to admire giving and always give away freely,
Feeling joy from giving away the four beautifully decorated continents
As though they were a gob of spit, but not so from gaining the continents.
84.­290
Bodhisattvas with clear intelligence give a gift
While focusing on the thought, “May this become a gift given to all beings,
As many as there are on the three planes of existence,”
Also dedicating it to the finest awakening for the sake of the world.
84.­291
Without making it into a real thing on which to take a stand,
Never hoping for a result,
They are smart at giving like that and give away everything.
Having given away a trifle it becomes many and immeasurable.1076
84.­292
Were as many beings as there are on the three planes of existence,
All of them without any left out, hypothetically to give gifts
To knowers of worlds, buddhas, worthy ones, and pratyekabuddhas
For eons without end seeking the good qualities of a śrāvaka,
84.­293
And were someone with skillful means
To rejoice in their bases of meritorious action
And dedicate it to the finest awakening for the sake of beings,
That smart bodhisattva dedicating thus would surpass all the worlds.
84.­294
A single precious of stone of beryl surpasses
Glittering stones, all of them, even a great pile,
And, similarly, a rejoicing bodhisattva surpasses
All the vast heaps of gifts of all the worlds. [F.181.a]
84.­295
If bodhisattvas giving a gift to the world do not make it
Their own and do not value it as if property,
Then the wholesome roots grow to have great might,
Like the cloudless shining circle of the waxing moon.1077
84.­296
Through giving bodhisattvas cut off life as a ghost,
Cut off destitution and all the afflictive emotions,
While practicing gain an unending spread of things to use and enjoy,
And through giving cause suffering beings to mature.
84.­297
By being moral they avoid the many forms of life in the animal world
And the eight places that preclude a perfect human birth.
They always find a perfect human birth.1078 By being patient they obtain
A most excellent and broad body, golden in color, beloved, and attractive to the world.
84.­298
By persevering, bright good qualities do not decline,
And infinite knowledge, the storehouse of the victor’s treasure, is gained.
On account of concentration they quit sense objects in disgust
And accomplish esoteric knowledge, clairvoyance, and meditative stabilization.
84.­299
And with wisdom they comprehend the basic nature of all dharmas,
Pass perfectly beyond all three realms,
And, having turned the precious wheel, as the dominant bull among humans,
Teach the Dharma in the world to put an end to suffering.
84.­300
Those bodhisattvas, having brought these dharmas to completion,
Look after a purified buddhafield and purified beings,
Look after the line of the Buddha and the line of the Dharma,
And similarly look after the Saṅgha and all dharmas as well.
84.­301
The supreme doctor who cures the sickness of the world has given
This instruction on wisdom and the awakening path titled
“The Collection of Jewel Qualities, the Awakening Path,”
So that all beings will obtain this path.
84.­302

This was the eighty-fourth chapter, “Collection,” of “The Perfection of Wisdom in Eighteen Thousand Lines.” [B59]


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.­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.­873
See 6.­3, Aṣṭa (Mitra 3–4, Wogihara 22).
n.­874
Buddhaśrī 124a6–7 glosses this with skye ba dang ’gag pa la mngon par zhen pa sel ba’i sgo nas yul du byed pa’o (“takes it as an object from the vantage point of having eliminated settling down on production and cessation”).
n.­875
See 8.­36ff.
n.­876
In place of gzugs su ’du shes shing, reading RecAt gzugs dang ’du shes dang (“form and perception”).
n.­877
RecA 1.9 anupādapade asakto, skye med gnas la reg ma yin (“does not touch the stage of nonproduction”); alternatively, “does not tread the untrod ground.”
n.­878
Alternatively, anupādadhī, skye med blo yis (“in an intellectually active state of mind that has not been produced”).
n.­879
See 9.­19ff.
n.­880
byang chub sems gang; RecAt byang chub sems dpa’.
n.­881
See 9.­25.
n.­882
RecA caraṇaṃ ca so acaraṇaṃ prajñayitvā, des ni spyod dang mi spyod rab tu shes pas na (“comprehends what is conduct and what is not [right] conduct”).
n.­883
9.­42; Gilgit 295.10; Ghoṣa 842; PSP 1-1:188. The word vid means both “exist” and “know.” The word saṃvid has the same two meanings, intensified: “completely exist” or “completely know.” In Skt, therefore, the sentence means, at one and the same time, “As they are not known, so are they known. Thus, not being known, one says ‘ignorance,’ ” and, “As they do not exist, so do they exist. Thus, not existing, one says ‘not existing.’ ”
n.­884
Buddhaśrī “from the three realms.”
n.­885
The example is at 45.­2.
n.­886
Buddhaśrī 131b3–7 says that during the preparation period (nirvedha­bhāgīya) a bodhisattva cuts off belief in a basis for a self, first as an object (physical or mental) and then as a subject (as a materially existing being, or even just as a name). In the awakening that is arrived at one finds the bodhisattva. He glosses bodhim asaṅga­bhūtām with mtshan ma thams cad dang bral ba’i byang chub (“an awakening separated from all causal signs”).
n.­887
The segue is: “If all people are as if conjured up by a magician, how can you talk of freeing them?”
n.­888
This derives nirvāṇa from nirvā, “to blow out” or “be blown out.”
n.­889
Buddhaśrī 135a4 says self and others are the same as objects of compassion; all dharmas are the same insofar as they are empty of an intrinsic nature.
n.­890
This ends RecA chapter 1; Buddhaśrī 135b5 omits the chapter break but says this is the end of the first of the eight chapters of the Abhisamayālaṃkāra.
n.­891
RecAs 2.6, has vidhūta­mala­kleśa (“cleared away the dirt of afflictions”) and paripācita (“the one who has been brought to maturity”). Buddhaśrī says the third bodhisattva (“who has cleared away the dirt and afflictions”) has eliminated obscurations to omniscience; and he takes “the fourth” in the last line not as one of the four, but as the worthy one “who has eliminated doubt” and says they are bodhisattvas who have not fallen into a śrāvaka-type nirvāṇa.
n.­892
The translators read na ya. RecA naya (tshul), “the one training by way of not training in training is training.”
n.­893
RecAs2.8d guṇo. This is the first reference to the “qualities” in the title given below in the final verse (84.­301). The “qualities” are the attributes of a bodhisattva who has completely awakened, which is to say, all the good qualities included within the perfection of wisdom that is defined in terms of all that is of benefit to all beings, in particular, the qualities of the śrāvakas, pratyekabuddhas, bodhisattvas, and buddhas.
n.­894
See 24.­71–24.­89.
n.­895
This ends RecA chapter 2. Cf. 25.­5–28.­2.
n.­896
gus byas, sa[t]kṛtya; RecA rtag, nitya (“constantly”).
n.­897
These verses summarize the path of meditation called smos pa’i sgom lam (25.­6–27.­21.) and its benefits (anuśaṃsā).
n.­898
See 28.­7–28.­9.
n.­899
See 30.­10.
n.­900
This ends RecA chapter 3. This illustration is not in the khri brgyad stong pa at this point; at 63.­17 it is the wheel of the emperor.
n.­901
See 31.­2.
n.­902
See 31.­34.
n.­903
This translation takes the verse as summarizing 31.­19: “To illustrate, Lord, a person fearful of rich creditors seeks safety with the ruler, and in the retinue of the ruler is actually lobbied by those whom one fears … Similarly, Lord, the physical remains of the tathāgatas get to be worshiped because they are suffused with the perfection of wisdom. Lord, there the perfection of wisdom should be viewed as being like a ruler; the physical relics of the tathāgatas that get to be worshiped because they are suffused by the perfection of wisdom should be viewed as being like the person who has sought safety with the ruler.” Alternatively, if summarizing 31.­7: “Lord, at the times when I am present on the throne of the head of the gods in the Sudharmā assembly of gods, the gods come to attend on me there in my place. When I am not present on my lion throne they think, ‘Seated on this Dharma throne Śatakratu, head of the gods, teaches Dharma to the Trāyastriṃśa gods,’ and they bow down to that throne of mine and go back.” The line “Just as a man with the king as support receives human worship…” would then be rendered “Just as [a throne] that is a king’s support receives human worship…”
n.­904
Summarizing 31.­22ff., especially 31.­27.
n.­905
See 31.­50.
n.­906
Buddhaśrī 140a6 “to miserliness and so on.”
n.­907
See 31.­51.
n.­908
This ends RecA chapter 4.
n.­909
Summarizing 32.­28–32.­29.
n.­910
Summarizing 32.­45–32.­50.
n.­911
parasattva; RecAt gzhan; Eight Thousand, 19 (5.3) “another being,” but Buddhaśrī 41a1 sems can mchog la zhes bya ba ni byang chub sems dpa’ la’o / mchog zhes bya ba’i sgra ni dam par rjod par byed pa yin pai phyir te / byang chub sems dpa’ gzhan gyis byang chub tu sems bskyed pa la zhes bya ba rgyas par gang bsungs pa yin no.
n.­912
Summarizing 32.­51–32.­59.
n.­913
Summarizing 32.­60–32.­73.
n.­914
Buddhaśrī 141a7 says that in possession of the light-like four detailed and thorough knowledges they teach others to practice the ten wholesome actions and so on. The form sada appears to be rendered into Tib by byung.
n.­915
This ends RecA chapter 5.
n.­916
This and the following stanzas summarize Chapter 33.
n.­917
Buddhaśrī 142b3 “to awakening.”
n.­918
Subodhinī 32a2 des gnang ba’i yongs su bsngo ba dang ldan pa’i phyir ro snyam du dgongs pa yin no (“It intends: because they are in possession of the dedication approved by him.”)
n.­919
This ends RecA chapter 6. Eight Thousand, 22 (6.9) is based on the reading abhibhonti.
n.­920
See 34.­6.
n.­921
This ends RecA chapter 7.
n.­922
Buddhaśrī 144b2 ming ni tshor ba la sogs pa’i phung po’o (“name is the feeling aggregate and so on”).
n.­923
This ends RecA chapter 8.
n.­924
This ends RecA chapter 9. 37.­1: “Then venerable Subhūti said to the Lord, ‘Lord, the perfection of wisdom is not an agent.’ The Lord responded, ‘Subhūti, the perfection of wisdom is the nonapprehender of all dharmas.’ ”
n.­925
See 37.­25.
n.­926
See 39.­30
n.­927
See 39.­33–39.­35.
n.­928
See 39.­38–39.­39.
n.­929
See 39.­44–39.­47.
n.­930
This ends RecA chapter 10, summarizing 39.­51–39.­52.
n.­931
See 39.­57. Buddhaśrī 147a6 smra ba’i zla ba zhes bya ba ni dngos po thams cad gsal ba byed pa yin pa’i phyir ro “(A speaker-moon because of clarifying everything”).
n.­932
See 40.­2–40.­7.
n.­933
See 40.­24–40.­28.
n.­934
See 40.­31.
n.­935
See 41.­4–41.­5.
n.­936
RecA na-kārya-yuktaṃ, bya ba min dang ldan; Eight Thousand, 30 (10.7), “is disinclined to do his work.” This summarizes the long sequence of “faults” (41.­1–41.­38).
n.­937
See 41.­49.
n.­938
This ends RecA chapter 11, summarizing up to 41.­52.
n.­939
See 42.­1.
n.­940
Eight Thousand, 31 (12.3c): “unaltering.”
n.­941
See 42.­2–42.­30.
n.­942
See 43.­7.
n.­943
Here ’jig rten (“world”) must have crept in as a mistake for ’jigs med; Eight Thousand, 31 (12.6), “roars fearlessly.”
n.­944
See 43.­19–43.­21.
n.­945
This ends RecA chapter 12, summarizing 43.­44.
n.­946
See 44.­3.
n.­947
This ends RecA chapter 13.
n.­948
Summarizing from 44.­15 up to 44.­23.
n.­949
These examples are summarizing 45.­1–45.­9.
n.­950
For the differences between the editions at this point, see Yuyama, 172 (with notes inserted into RecAt).
n.­951
This ends RecA chapter 14.
n.­952
The segue here is given at 45.­10: “How is it, Lord, that those sons of a good family or daughters of a good family who have set out in the Bodhisattva Vehicle have not been assisted by the perfection of wisdom and have not been assisted by skillful means and even fall to the śrāvaka level and the pratyekabuddha level?” This is, however, explicitly summarizing the beginning of chapter 46: “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?’ ‘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.’ ”
n.­953
This translation follows Buddhaśrī 151a2: byang chub ni rnam par byang ba’i bdag nyid rnams so// phung po ni kun nas nyon mongs pa’i mtshan nyid rnams so.
n.­954
Emend legs ’tsho to legs mtsho, guṇasāgara.
n.­955
blo, buddhi.
n.­956
See 47.­8–47.­10.
n.­957
48.­3 (kha.167.b1), ’bum tha 8a7, nyi khri kha 330a3 thugs gzhol.
n.­958
RecA vigraha, rtsod pa; 48.­1 mi ’thun pa (“counterpoint”); Gilgit 543.2 vipratyayanīya; Gyurme (khri pa) “incompatible with”; Eight Thousand “antagonistic to”; ’bum tha 8b1, nyi khri 38.­7 (kha 330a5) ’jig rten thams cad kyis yid chas par dka’ ba (“hard for the entire world to believe in”).
n.­959
This ends RecA chapter 15.
n.­960
Summarizing 48.­15–48.­27.
n.­961
Neither Buddhśrī nor Subodhinī gloss the word ’jig rten (loke) explicitly, but the idea seems to be that the five perfections are perfections in an ordinary (loka) sense, but not ultimately. For that the perfection of wisdom is necessary.
n.­962
Summarizing 48.­34–48.­43.
n.­963
RecAt, 174 supports the reading theg pa here, but RecAs, 62 (16.6a) jñāna (ye shes) is glossed as such by Buddhaśrī 153a2, Subodhinī 46a3. In the Abhisamayālaṃkāra this marks the beginning of explanation of the prayoga, sbyor ba (practice) proper.
n.­964
Jäschke says tha ba means thu ba; Buddhaśrī 153a5 glosses with gnod sems med pa.
n.­965
This ends RecA chapter 16, summarizing up to 48.­101, the end of the forty-eighth chapter.
n.­966
49.­1: “The Lord having said this, venerable Subhūti asked him, ‘Lord, what is the attribute, what is the token, and what is the sign of bodhisattva great beings? How do I know, “These bodhisattva great beings are irreversible?” ’ ”
n.­967
Summarizing 49.­1–49.­10.
n.­968
Buddhaśrī 153b5 lus kyi las la sogs pa kha na ma tho ba med pa’i phyir sgo gsum dben zhing dag pa (“pure because of being isolated from basic physical, verbal, and mental immoralities”).
n.­969
Summarizing 49.­30–50.­9.
n.­970
Buddhaśrī 154a1 ro byang ba med pa (“does not relish”).
n.­971
Summarizing 50.­17. “Black magic” (abhicāra, drag shul) incorporates violent and antinomian behavior.
n.­972
Alternatively, ’dod pa’i las can (icchakarmam) may mean “those who want to make it happen.” Buddhaśrī 154a3 khye’ur ’gyur ro zhe’am bu mor ’gyur ro zhes bya ba ston.
n.­973
Emend brtan/brten to RecA śāsanī, bstan.
n.­974
The idea is they have avoided a purposeless birth where what they have to teach in life is unwelcome to the listeners; cf. 49.­8.
n.­975
See 50.­31: “They are not uncertain and harbor no doubt about their own level. And why? Because they have no uncertainty about the very limit of reality, and they do not conceive of the very limit of reality as one or two. Because of such an understanding, they do not produce a thought at the śrāvaka level or the pratyekabuddha level even after returning back to a life.”
n.­976
Cf. 50.­38.
n.­977
This ends RecA chapter 17.
n.­978
51.­7. Buddhaśrī 154a7 (explaining the Abhisamayālaṃkāra) says these begin the signs of irreversible bodhisattvas on the path of meditation.
n.­979
See 51.­11.
n.­980
Summarizing 51.­12–51.­16. To paraphrase Subodhinī 48b5–49a1, the lustful man is dying for her to come. Like that, “through the force of the path of meditation bodhisattvas obtain a collection of as much wisdom and merit as the collection of wisdom and merit through which, over unbroken eons, beings, having rejected saṃsāra, will gain awakening, [such is one’s desire for it to happen].” Buddhaśrī 154b5–6: “just a tiny moment of paying attention to wisdom brings about as much merit as it takes an eon to accomplish.”
n.­981
ldan. RecAs abhiyukta (“makes an effort at”).
n.­982
See 51.­17–51.­21.
n.­983
shes; RecA 18.6 khyāyati, snang (“appears to be”); Eight Thousand, “declared to be.”
n.­984
See 51.­32–51.­33.
n.­985
This ends RecA chapter 18, summarizing 51.­34–51.­53.
n.­986
See 51.­53–51.­72.
n.­987
ngung ngu ngyung ngus; RecAs, 71 stokastokaṃ also means “drop by drop.”
n.­988
Note the excursus on karma and the appeal to Maitreya (52.­3–52.­17) is not referenced here. It is in the Abhisamayālaṃkāra. This summarizes 52.­18–52.­20.
n.­989
This ends RecA chapter 19, summarizing up to 52.­53.
n.­990
Leaving out the Gaṅgādevī chapter, this summarizes 54.­1–54.­6, beginning the upāyakauśalya section that ends Abhisamayālaṃkāra chapter 4.
n.­991
RecAs, 75 (20.2) kṛtayogya; LC ’os su gyur; Eight Thousand, 45 “well-qualified.” Buddhaśrī 151b5 goms par byas pa (“very experienced”).
n.­992
The illustration is at 54.­7. They do not touch awakening because they have not yet accumulated all the necessary equipment for that state, or because they do not settle down on the reality even of that state.
n.­993
“Supported” renders gnas (adhiṣṭhāna); Buddhaśrī 157a2 says “the work (bya ba) is the four ways of gathering a retinue.”
n.­994
The reading here and at RecAt, 177 (20.7d) is mtshan ma med par gnas shing; but RecAs, 76 and Obermiller 1960, 75 have na ca ānimittu-sthitu; Eight Thousand, “Nor should one stand in the signless,” supported by Buddhaśrī 157a3 stong pa nyid la gnas pa mtshan ma dang mtshan ma med pa dag tu mi ’dzin pa’i phyir.
n.­995
See 54.­8.
n.­996
See 54.­9.
n.­997
See 54.­10.
n.­998
These illustrations are not in any of the extant versions of the sūtra and not in the Abhisamayālaṃkāra. Bṭ3 5.­1014 in this context says, “Here there are a further seven subsections to the passage.”
n.­999
Here “dharmas” means one keeps on meditating on the three gateways to liberation without entering nirvāṇa (Buddhaśrī 158a1).
n.­1000
This translation, “have a proper understanding of paths,” is supported by Subodhinī 55a2–3 “have a proper understanding” because they are skilled in the comprehension of the good qualities and faults, respectively.
n.­1001
RecAs, 81 (20.19cd): “It is simply impossible to be able to give an exposition, be it of one who has reached nirvāṇa or even of one being something compounded.” RecAt, 178 (20.19cd): “If they were to experience nirvāṇa they would not be there, but even were that the case, they would still be able to reach it.”
n.­1002
K, N pa; RecAs, 81 (20.20d) prajña­panāya śakyaḥ.
n.­1003
Summarizing 54.­22.
n.­1004
Summarizing 55.­1–55.­3.
n.­1005
Summarizing 55.­5–55.­6.
n.­1006
This ends RecA chapter 20. Summarizing 55.­9.
n.­1007
Summarizing 55.­10. Buddhaśrī 159b2 gzhan gyis lung bstan zhes ba ba ni bdud kyis sangs rgyas su ’gyur ro.
n.­1008
Māra is disguised as a buddha, or (55.­13) “disguised as a monk; or else he approaches disguised as a nun; or else he approaches disguised as a landlord; or else he approaches disguised as their mother; or else he approaches disguised as their father.”
n.­1009
ming gi gzhi las renders nāmādhiṣṭhāna (cf. 55.­12) governed by the exigencies of meter. It means the detailed declaration of the irreversible bodhisattva’s name and so on.
n.­1010
See 55.­12.
n.­1011
See 55.­12–55.­15.
n.­1012
See 55.­18–55.­25.
n.­1013
See 55.­21–55.­22.
n.­1014
“Think that they are greater than” renders drod snyam, literally “think they outweigh.” RecAs, 86 (21.8d) tulayeya; bod rgya tshig mdzod chen mo, s.v. drod, gives as a second meaning tshod “measure”; Jäschke, s.v. drod, “one Lex. has drod rig pa = mātrajña experienced or well-versed in measure.” Eight Thousand, 50 “should … be considered.” Buddhaśrī 170a5 says it means to disparage (drod snyom zhing brnyas par byed pa de ni).
n.­1015
This ends RecA chapter 21.
n.­1016
drag ldan. Emend or read RecAs, 88 (22.1b) guru, Eight Thousand, 51 “weighty” as ugra.
n.­1017
See 55.­28.
n.­1018
See 55.­30.
n.­1019
Subodhinī 57b6 de dag kun te sangs rgyas ji snyed pa’i lam.
n.­1020
See 55.­31.
n.­1021
See 55.­33–55.­36.
n.­1022
Emend mi to min; RecAs, 90 (22.6d) sadā a-bhūto.
n.­1023
See 55.­37–55.­43.
n.­1024
Buddhaśrī 163b3 glosses rjes su mthun byed zhes bya ba ni rab tu ston par byed pa’o (“to teach it”).
n.­1025
See 55.­45–55.­46.
n.­1026
See 55.­49–55.­50.
n.­1027
Explaining 55.­50–55.­51.
n.­1028
See 55.­52. The perfection of wisdom is best taken as both a book and a practice here as in Haribhadra’s gloss of the Aṣṭa (Wogihara 796; Sparham 2006–11, vol. 4, 153). Buddhśrī 164a7 “ ‘Going quickly.’ Worried an enemy might come one goes quickly and calms down. It intends: so one will not lose the precious jewel.” This ends RecA chapter 22.
n.­1029
This example is not explicitly taught but conveys the meaning of 56.­5, “The bodhisattva great beings will not simply surpass the stream enterers, up to pratyekabuddhas in one respect but not another; they will surpass all those bodhisattva great beings without skillful means and separated from the perfection of wisdom practicing the perfection of giving” and so on.
n.­1030
Buddhaśrī says they teach their own knowledge to others.
n.­1031
This ends RecA chapter 23. Again, this example is not explicitly taught but conveys the meaning at 56.­6: “The Four Mahārājas will think about approaching bodhisattva great beings who train like that, and having come into their presence, they will say, ‘Make haste at training! Train quickly! The tathāgatas, worthy ones, perfectly complete buddhas of yore took possession of these four begging bowls, so you too, seated at the site of awakening, having fully awakened to unsurpassed, perfect complete awakening, should take possession of them as well.’ ”
n.­1032
See 56.­11.
n.­1033
Emend dag to ngag RecAs, 96 (24.2c) kāya­citta­vacanam.
n.­1034
This and the following verses are summarizing 56.­12–56.­30.
n.­1035
Buddhaśrī 166a1 says one puts oneself down, thinking someone who has to help and benefit all should not get upset like this.
n.­1036
This ends RecA chapter 24, summarizing 56.­26–56.­30.
n.­1037
Buddhaśrī 166a5.
n.­1038
Subodhinī 61b1–2, Buddhaśrī 166b1.
n.­1039
57.­14 gives both examples.
n.­1040
This ends RecA chapter 25.
n.­1041
See 58.­3–58.­7.
n.­1042
Buddhaśrī 167b7: “with wisdom that settles down on a duality.”
n.­1043
The context for this is 58.­18–58.­19: “Lord, it does not occur to those bodhisattva great beings practicing the perfection of wisdom to think, ‘I am distant from the śrāvaka level or pratyekabuddha level, but I am close to the knowledge of all aspects.’ To illustrate, Lord, it does not occur to a space to think, ‘I am near one thing and distant from another.’ And why? Lord, it is because a space does not have specific features, because a space is without thought construction.”
n.­1044
These illustrations are 58.­20–58.­25.
n.­1045
This ends RecA chapter 26, summarizing 59.­3–59.­9.
n.­1046
See 59.­10.
n.­1047
See 59.­10–59.­11; also Aṣṭa (Wogihara 852), brgyad stong pa, 242b5, ŚsPN3 9868r10, PSP 5:42, and nyi khri 49.­15.
n.­1048
As in the Eight Thousand Line version, “knower of all” or “all-knowledge” is not reserved for the limited knowledge of a worthy one.
n.­1049
Summarizing 59.­17–59.­23.
n.­1050
See 60.­4. The reading dharmakāmam is supported by Buddhaśrī 170b1.
n.­1051
The context (60.­5–60.­7) is the Lord’s statement to Śatakratu that Subhūti’s dwelling, that is to say, the result of a śrāvaka’s practice, “does not approach the bodhisattva great being’s dwelling in the perfection of wisdom even by … a hundred thousand one hundred millionth part … because … bodhisattva great beings practicing this perfection of wisdom pass beyond the śrāvaka level and the pratyekabuddha level, enter into the secure state of a bodhisattva, and, having completed all the buddhadharmas, reach the knowledge of all aspects. Having reached the knowledge of all aspects, they obtain the elimination of all residual impressions, connections, and afflictions.”
n.­1052
Buddhaśrī 170b7 says one can read arhan not as dgra bcom pa (“destroyer of the enemy [afflictions]”) but as “become worthy (arhan) of all good qualities.”
n.­1053
This example comes earlier (54.­9).
n.­1054
This ends RecA chapter 27.
n.­1055
Buddhaśrī 172b1 connects this with when the Lord delivers the perfection of wisdom over to Ānanda for safekeeping (going up to 60.­38). The remainder of the verses (84.­245–84.­301) explain each of the six perfections, starting with wisdom and ending with giving, and then provide a short summary of the six in the customary order. The Subodhinī connects it with the Sadāprarudita story and so on, but since that is itself a summary (not in the form of an udāna but an avadāna), it does not make sense that an udāna (this collection of verses in chapter 84) would include the avadāna (the Sadāprarudita story) within the purview of what needs to be summarized. This marks the end of the second of the three Kangyur volumes of khri brgyad stong pa.
n.­1056
This begins the explanation of the perfection of wisdom.
n.­1057
This is Buddhaśrī’s (173a3) explanation, relating these with the paths of meditation down to accumulation, respectively.
n.­1058
RecAs, 110 (28.6c) has jñānayantra; Eight Thousand, 61 “the machinery of cognition” in place of karmayantra.
n.­1059
This ends RecA chapter 28.
n.­1060
This begins the perfection of concentration. Buddhaśrī 175a2; Subodhinī 67a7. The context is the explanation of how each of the perfections is included in the other‍—the explanation is of the state at the end of meditation that includes all the practices undivided.
n.­1061
Subodhinī 67b4 says there is no causal sign that makes one settle down on them.
n.­1062
The idea is that all the places in Jambudvīpa are inferior relative to the perfect places of the gods and the humans in Kuru.
n.­1063
The idea is that there is no sound in the formless realm, so it is not possible to talk with the beings there and be of any use to them.
n.­1064
The idea is that one uses the wealth for the good of one’s family.
n.­1065
One does not react to meditative attainment incorrectly by dwelling on the experience.
n.­1066
RecAs sattvāḥ; Buddhaśrī 177b1 sems dpa’ ste sems go cha’i brtson ’grus kyis rnam par dag pa yod pa’i byang chub sems dpa’. He goes on to say there are six impediments to perseverance. The first, laziness, is being referenced in the first two lines, and the second, pride (mānagrāhin), in the last two lines.
n.­1067
Buddhaśrī 178a2–3: “the emergence of awakening in a mindstream destroys the pride and so on that were in the mindstream before.” The pride (a block to perseverance) is overcome by cultivating the insight that one is a slave to all beings. The absence of the pride even to such a degree (awakening) requires the pride to be in a mindstream in the first place. A similar example is in the Laṅkāvatāra­sūtra.
n.­1068
Buddhaśrī glosses RecAs, 116 (29.14c) paricaryamānā with ’tsho bar byed (“look after”).
n.­1069
This ends RecA chapter 29.
n.­1070
This is the stanza as it is explained by Buddhaśrī 178b4–5. Different, but very possible, is RecAs, 119 (30.3c), RecAt, 187. “If, thinking ‘I have to reach the unsurpassed calm,’ they have produced their first production of the thought of supreme awakening and make their thinking mind stay with that day and night, they should be known as those with clear intelligence making a vigorous attempt.”
n.­1071
Not twisted by malice and so on.
n.­1072
This ends RecA chapter 30.
n.­1073
In this verse “law” renders chos (dharma). Emend nges pa (a printing error) to des pa. MW, s.v. guṇadharma (yon tan chos), “the virtue or duty incident to the possession of certain qualities (as clemency is the virtue and duty of royalty).” Buddhaśrī 182a4 byang chub yon tan ’byung ’gyur la// gang las byang chub kyi yon tan stobs la sogs pa yang dag par ’grub par ’gyur pa’i chos de.
n.­1074
Alternatively, sdom min (RecAs, 125 asaṃvaro), “not following the code.”
n.­1075
The reference here is to the eight “worldly dharmas” (laukikadharma), where attachment and aversion, respectively, to each of the four opposites (pleasure and pain and so on) rule an ordinary person’s life, as above (43.­11) “great equanimity with the mark of remaining indifferent toward pleasure and pain, gaining and not gaining, fame and infamy, praise and blame that cause faults in beings.”
n.­1076
Buddhaśrī 184b5 says “many” are the enjoyments of decent people and “immeasurable” the final nirvāṇa.
n.­1077
This ends RecA chapter 31.
n.­1078
Buddhaśrī 186a6 takes the line, as do the Tib translators, first explaining the negative a in akṣaṇa as mi khom pa (“places that preclude a perfect human birth”) and then the kṣaṇa as dal ba (“perfect human birth”).
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.

Bibliography

Primary Sources

shes rab kyi pha rol tu phyin pa khri brgyad stong pa (Aṣṭā­daśa­sāhasrikā­prajñā­pāramitā) [The Perfection of Wisdom in Eighteen Thousand Lines]. Toh 10, Degé Kangyur vols. 30–31 (shes phyin, khri brgyad, ka–ga), folios ka.1.b–ga.206.a.

shes rab kyi pha rol tu phyin pa khri brgyad stong pa. bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–9, vol. 29, pp. 19–513.

shes rab kyi pha rol tu phyin pa khri brgyad stong pa. Stok Palace Kangyur vols. 45–47 (khri brgyad, ka–ga), folios ka.1.b–ga.392.a.

shes rab kyi pha rol tu phyin pa brgyad stong pa (Aṣṭa­sāhasrikā­prajñā­pāramitā) [The Perfection of Wisdom in Eight Thousand Lines]. Toh 12, Degé Kangyur vol. 33 (shes phyin, brgyad stong pa, ka), folios 1.b–286.a.

shes phyin khri pa (Daśa­sāhasrikā­prajñā­pāramitā) [The Perfection of Wisdom in Ten Thousand Lines]. Toh 11, Degé Kangyur vol. 31 (shes phyin, ga), folios 1.b–91.a; vol. 32 (shes phyin, nga), folios 92.b–397.a. English translation in Padmakara Translation Group 2018.

shes rab kyi pha rol tu phyin pa rdo rje bcod pa (Vajracchedikā) [The Diamond Sūtra]. Toh 16, Degé Kangyur vol. 34 (sher phyin, rna tshogs, ka), folios 121.a–132.b.

shes rab kyi pha rol tu phyin pa stong phrag brgya pa (Śata­sāhasrikā­prajñā­pāramitā) [The Perfection of Wisdom in One Hundred Thousand Lines]. Toh 8, Degé Kangyur vols. 14–25 (shes phyin, ’bum, ka–a), folios ka.1.b–a.395.a. English translation in Sparham 2024.

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.

shes rab kyi pha rol tu phyin pa sdud pa tshigs su bcad pa (Prajñā­pāramitā­ratna­guṇa­saṃcaya­gāthā) [The Verse Summary of the Jewel Qualities]. In shes rab kyi pha rol tu phyin pa khri brgyad stong pa (Aṣṭā­daśa­sāhasrikā­prajñā­pāramitā) Toh 10, Degé Kangyur vol. 31 (shes phyin, khri brgyad, ga), folios 163.a–181.b. Also Toh 13, Degé Kangyur vol. 34 (shes rab sna tshogs pa, ka), folios 1.b–19.b.

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).

Pañca­viṃśati­sāhasrikā Prajñā­pāramitā [The Perfection of Wisdom in Twenty-Five Thousand Lines]. Dutt, Nalinaksha. Calcutta Oriental Series 28. London: Luzac, 1934. Reprint edition, Sri Satguru Publications, 1986.

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.

Brunnhölzl, Karl (2011a). Prajñāpāramitā, Indian “gzhan stong pas,” and the Beginning of Tibetan gzhan stong. Vienna: Arbeitskreis für Tibetische und Buddhistische Studien, 2011.

Brunnhölzl, Karl (2011b). Gone Beyond. Ithaca, NY: Snow Lion Publications, 2011.

Bucknell, Roderick S. “The Structure of the Sagātha-Vagga of the Saṃyutta-Nikāya.” Buddhist Studies Review 24, no. 1 (2007): 7–34.

Burchardi, Anne, trans. The Teaching on the Great Compassion of the Tathāgata (Tathāgata­mahā­karuṇā­nirdeśa, Toh 147). 84000: Translating the Words of the Buddha, 2020.

Candra, Lokesh. Tibetan Sanskrit Dictionary. Śata-piṭaka Series Indo-Asian Literature 3. International Academy of Indian Culture, 1959–61. Reprint, 2001.

Chimpa, Lama, and Alaka Chattopadhyaya. Tāranātha’s History of Buddhism in India. Delhi: Motilal Banarsidass, 1997.

Chodron, Gelongma Karma Migme (no date). Mahāyānasaṃgraha (La Somme du Grand Véhicule d’Asaṅga) by Étienne Lamotte. Vol. 2, Translation and Commentary. Gampo Abbey, Nova Scotia, n.d. English translation of Lamotte 1938.

Chodron, Gelongma Karma Migme (2001). The Treatise on the Great Virtue of Wisdom of Nāgārjuna. Gampo Abbey, Nova Scotia, 2001. English translation of Lamotte 1949–80.

Conze, Edward, ed. (no date). Ms. Cambridge Add. 1628 (abhisamayālaṃkāra, pañca­viṃśati­sāhasrikā­prajñā­pāramitā) with various additions. Photocopy of typed manuscript.

Conze, Edward (1984). The Large Sutra on Perfection Wisdom. Berkeley: University of California Press, 1975. First paperback printing, 1984.

Conze, Edward (1978). The Prajñā­pāramitā Literature. Tokyo: The Reiyukai, 1978.

Conze, Edward (1973a). Materials for a Dictionary of the Prajñā­pāramitā Literature. Tokyo: Suzuki Research Foundation, 1973.

Conze, Edward (1973b). The Perfection of Wisdom in Eight Thousand Lines & Its Verse Summary. Bolinas, CA: Four Seasons Foundation, 1973.

Conze, Edward, ed. and trans. (1962). The Gilgit Manuscript of the Aṣṭā­daśa-sāhasrikā­prajñā­pāramitā: Chapters 55 to 70 Corresponding to the 5th Abhisamaya. Rome: Istituto Italiano per il Medio ed Estremo Oriente, 1962.

Conze, Edward, ed. (1954). Abhisamayālaṅkāra. Serie Orientale Roma 6. Rome: Is.M.E.O, 1954.

Conze, Edward, and Shotaro Iida. “ ‘Maitreya’s Questions’ in the Prajñāpāramitā.” In Mélanges d’India a la Mémoire de Louis Renou, 229–42. Paris: Éditions E. de Boccard, 1968.

Critical Pāli Dictionary Online. University of Cologne. Accessed 24 February, 2022.

Das, Sarat Candra. Tibetan–English Dictionary. Calcutta, 1902. Reprint, New Delhi: 1985.

de Jong, J. W. Nāgārjuna, Mūla­madhyamaka­kārikāḥ. Madras, India: Adyar Library and Research Centre, 1977.

Dharmachakra Translation Committee, trans. (2013). The Play in Full (Lalita­vistara, Toh 95). 84000: Translating the Words of the Buddha, 2013.

Dharmachakra Translation Committee, trans. (2020a). The Application of Mindfulness of the Sacred Dharma (Saddharma­smṛtyupasthāna, Toh 287). 84000: Translating the Words of the Buddha, 2020.

Dharmachakra Translation Committee, trans. (2020b). The Questions of Sāgaramati (Sāgaramati­paripṛcchā, Toh 152). 84000: Translating the Words of the Buddha, 2020.

Dharmachakra Translation Committee, trans. (2022). The Heart of the Perfection of Wisdom, the Blessed Mother (Bhagavatī­prajñā­pāramitā­hṛdaya, Toh 21). 84000: Translating the Words of the Buddha, 2022.

Dorje, Gyurme. The Transcendent Perfection of Wisdom in Ten Thousand Lines. 84000: Translating the Words of the Buddha, 2018.

Dutt, Nalinaksha. Pañcaviṃśati-sāhasrikā Prajñā-pāramitā. Calcutta Oriental Series 28. London: Luzac, 1934. Reprint, Delhi: Sri Satguru Publications, 1986.

Edgerton, F. Buddhist Hybrid Sanskrit Dictionary. New Haven: Yale University Press, 1953.

Encyclopaedia Iranica. Accessed 24 February 2022.

Fiordalis, David. and Dharmachakra Translation Committee, trans. The Secrets of the Realized Ones (Toh 47). 84000: Translating the Words of the Buddha, 2023.

Goldstein, Melvyn. A New Tibetan English Dictionary of Modern Tibetan. University of California Press, 2001.

Ghoṣa, Pratāpachandra, ed. Śata­sāhasrikā Prajñā­pāramitā. Calcutta: Asiatic Society of Bengal, 1902–14.

Griffiths, Paul J. “Omniscience in the Mahā­yāna­sūtrālaṃkāra and Its Commentaries.” Indo-Iranian Journal 33 (1990): 85–120, 1990.

Harrison, Paul. “Vajracchedikā Prajñā­pāramitā: A New English Translation of the Sanskrit Text Based on Two Manuscripts from Greater Gandhāra.” In Manuscripts in the Schøyen Collection, edited by Jens Braavig et al. Oslo: Hermes Publishing, 2006. Available at Bibliotheca Polyglotta. University of Oslo. Accessed 24 February 2002.

Harrison, Paul, and Shōgo Watanabe. “Vajracchedikā Prajñā­pāramitā.” In Manuscripts in the Schøyen Collection, edited by Jens Braavig et al. Oslo: Hermes Publishing, 2006. Available at Bibliotheca Polyglotta. University of Oslo. Accessed 24 February 2002.

Harvey, P. “The Dynamics of Paritta Chanting in Southern Buddhism.” In Love Divine: Studies in Bhakti and Devotional Mysticism, edited by K. Werner, 53–84. London: Curzon Press, 1993.

Herrmann-Pfandt, Adelheid. Die lHan kar ma : ein früher Katalog der ins Tibetische übersetzten buddhistischen Texte. Kritische Neuausgabe mit Einleitung und Materialien. Vienna: Verlag der Österreichischen Akademie der Wissenschaften, 2008.

Honda, Megumu. “Annotated Translation of the Daśa­bhūmika-sūtra.” In Studies in South, East, and Central Asia, 115–276. Delhi: International Academy of Indian Culture, 1968.

Ishihama, Yumiko, and Yoichi Fukuda, eds. A New Critical Edition of the Mahāvyutpatti. Studia Tibetica 16. Tokyo: The Toyo Bunko, 1989.

Jaini, P. S. Sāratamā: A Pañjikā on the Abhisamayālaṃkāra by Ācārya Ratnākaraśānti. Tibetan Sanskrit Works Series 18. Patna: Kashi Prasad Jayaswal Research Institute, 1972.

Jäschke, H. A. A Tibetan–English Dictionary. London: 1881. Reprint, Dover Publications, 2003.

Johnston, E. H., ed. (1950). The Ratnagotravibhāga Mahāyānottaratantraśāstra. Patna: Bihar Research Society, 1950.

Johnston, E. H., ed. (1932). “Vardhamāna and Śrīvasta.” Journal of the Royal Asiatic Society 64, no. 2 (April 1932): 393–98.

Kano, Kazuo, and Xuezhu Li (2014). “Critical Edition and Japanese Translation and Critical Edition of the Saṃskrit text of the Muni­matālaṃkāra Chapter 1: Ekayāna Portion (fol. 67v2–70r4); Parallel Passages in the Madhyamakāloka.” The Mikkyo Bunka [Journal of Esoteric Buddhism] 232 (March 2014): 138–103 [7–42].

Kano, Kazuo, and Xuezhu Li (2012). “Annotated Japanese Translation and Critical Edition of the Saṃskrit text of the Muni­matālaṃkāra Chapter 1: Opening Portion.” The Mikkyo Bunka [Journal of Esoteric Buddhism] 229 (December 2012): 64–37 [59–86].

Karashima, Seishi. Introduction to Manuscripts in the National Archives of India Facsimile Edition Volume II.1 Mahāyāna Texts: Prajñāpāramitā Texts (1). Edited by Seishi Karashima et al. New Delhi: International Research Institute for Advanced Buddhology, 2016.

Kern, Hendrik (1896). Manual of Indian Buddhism. Grundriss der Indo-Arischen Philologie und Altertumskunde 3.8. Strassburg: Trübner, 1896.

Kern, Hendrik, trans. (1884). The Saddharma-puṇḍarīka, or Lotus of the True Law. Oxford: Clarendon, 1884. Available at Internet Sacred Text Archive. Accessed 24 February 2022.

Kimura, Takayasu, ed. Pañca­viṃśati­sāhasrikā Prajñā­pāramitā. GRETIL edition input by Klaus Wille (Göttingen). Tokyo: Sankibo Busshorin, 2007–9 (1-1, 1-2), 1986 (2-3), 1990 (4), 1992 (5), 2006 (6-8).

Kimura, Takayasu, ed. (2009–14). Śata­sāhasrikā Prajñā­pāramitā. GRETIL edition input by Klaus Wille (Göttingen). Tokyo: Sankibo Busshorin, 2009 (II-1), 2010 (II-2, II-3), 2014 (II-4).

Jaini, P. S. Sāratamā: A Pañjikā on the Abhisamayālaṃkāra by Ācārya Ratnākaraśānti. Tibetan Sanskrit Works 18. Patna: Kashi Prasad Jayaswal Research Institute, 1972.

Lamotte, Étienne. (1938). La Somme du grand véhicule d’Asaṅga. 2 vols. Publications de l’Institute Orientaliste de Louvain, 8. Louvain: Université de Louvain; reprint, 1973.

Lamotte, Étienne. (1949–80). Le Traité de la Grande Vertu de Sagesse de Nāgārjuna (Mahāprajñā-pāramitā-śāstra). Vol. I and II: Bibliothèque du Muséon, 18. Louvain: Institut Orientaliste, 1949; reprinted 1967. Vol III, IV and V: Publications de l’Institut Orientaliste de Louvain, 2, 12, and 24. Louvain: Institut Orientaliste, 1970, 1976, and 1980.

la Vallée Poussin, Louis de. L’Abhidharmakośa de Vasubandhu. 6 vols. Brussels: Institut Belge des Hautes Études Chinoises, 1971.

Law, B. C. Historical Geography of Ancient India. Paris: Société Asiatique de Paris, 1954.

Lee, Youngjin, ed. (2017a) Critical Edition of the First Abhisamaya of the Commentary on the Prajñāpāramitā Sūtra in 25,000 Lines by Ārya-Vimuktiṣeṇa, Based on Two Sanskrit Manuscripts Preserved in Nepal and Tibet. Manuscripta Buddhica 3. Napoli: Università Degli Studi di Napoli “L’Orientale,” 2017.

Lee, Youngjin (2017b) “On Two Sanskrit Manuscripts of Ārya Vimuktiṣeṇa’s Commentary on the Abhisamayālaṅkāra.” In Śrāvakabhūmi and Buddhist Manuscripts, edited by Seongcheol Kim and Jundo Nagashima, 209–33. Tokyo: Nombre, 2017.

Lee, Youngjin (n.d.). “Traditional Commentaries on the Larger Prajñāpāramitā.” n.d.

Lévi, Sylvain. Mahāyānasūtrālaṃkāra, exposé de la doctrine du grand véhicule selon le système Yogācāra. 2 vols. Paris: Bibliothèque de l’École des Hautes Études, 1907; reprint, vol. 1, Shanghai: 1940.

Malalasekera, G. P. Dictionary of Pāli Proper Names. Vols. 1 and 2. London: John Murray, 1937–38.

Martin, Dan. “Tibetan Vocabulary.” THL Tibetan to English Translation Tool. Version April 14, 2003.

McKay, Alex. Kailas Histories: Renunciate Traditions and the Construction of Himalayan Sacred Geography. Brill’s Tibetan Studies Library 38. Leiden: Brill, 2015.

McKlintock, Sarah. “Omniscience and the Rhetoric of Reason in the Tattvasaṃgraha and the Tattvasaṃgraha­pañjikā.” PhD diss., Harvard University, 2002.

Mitra, Rājendralāla. Ashṭasāhasrikā. Calcutta: Baptist Mission Press, 1888.

Monier-Williams, M. A Sanskrit-English Dictionary: Etymologically and Philologically Arranged with special reference to Cognate Indo-European Languages. Oxford: Clarendon Press, 1899.

Nattier, Jan. Once Upon a Future Time: Studies in a Buddhist Prophecy of Decline. Berkeley: Asian Humanities Press, 1999.

Nagao, Gadjin M., ed. Madhyānta­vibhāga­bhāṣya. Tokyo: Suzuki Research Foundation, 1964.

Nakamura, Hōdō. “Ārya-Vimuktisena’s Abhisamayālaṃkāra­vṛtti, the Earliest Commentary on the Abhisamayālaṃkāra: A Critical Edition and a Translation of the Chapters Five to Eight with an Introduction and Critical Notes.” PhD diss., Universität Hamburg, 2014.

Ñāṇamoli, Bikkhu, trans. Visuddhimagga (The Path of Purification: Visuddhimagga Bhadantacariya Buddhaghosa). Colombo, Ceylon: R. Semage, 1956; Berkeley: Shambala Publications, 1976.

Nanjio, Bunyiu, ed. Laṅkāvatāra Sūtra. Bibliotheca Otaniensis 1. Kyoto: Otani University Press, 1923.

Nanjio, Bunyiu. A Catalogue of the Chinese Translation of the Buddhist Tripiṭaka: The Sacred Canon of the Buddhists in China and Japan.. Oxford: Clarendon Press, 1883.

Norwegian Institute of Palaeography and Historical Philology, trans. The Collected Teachings on the Bodhisatva (Toh 56). 84000: Translating the Words of the Buddha, 2023.

Obermiller, E. (1960). Ed. Prajñā-pāramitā-ratna-guṇa-saṃcaya-gāthā. (Bibliotheca Buddhica 29, Leningrad 1937) reprint edition, Indo-Iranian Reprints, ‘s-Gravenhage: Mouton and Co., 1960.

Obermiller, E. (1932–33). “The Doctrine of Prajñāpāramitā as Exposed in the Abhisamayālaṃkāra of Maitreya.” Acta Orientalia 9: 1–33.

Padmakara Translation Group, trans. (2018). The Transcendent Perfection of Wisdom in Ten Thousand Lines (Daśa­sāhasrikā­prajñā­pāramitā, Toh 11). 84000: Translating the Words of the Buddha, 2018.

Padmakara Translation Group, trans. (2023). The Perfection of Wisdom in Twenty-five Thousand Lines (Pañca­viṃśati­sāhasrikā­prajñā­pāramitā, Toh 9). 84000: Translating the Words of the Buddha, 2023.

Pensa, Corrado. L’Abhisamayālamkāravrtti di Ārya-Vimuktisena: primo Abhisamaya; testo e note critiche [a cura di] Corrado Pensa. Rome: Istituto Italiano per il Medio ed Estremo Oriente, 1967.

Pruden, Leo M. Abhidharma­kośa­bhāṣyam. 4 vols. Berkeley: Asian Humanities Press, 1988. English translation of la Vallée Poussin 1971.

Rahder, Johannes. Dasabhumikasutra et Bodhisattvabhumi, publies avec une introduction et des notes. Paris, 1926.

Régamey, Konstanty. Philosophy in the Samadhirajasutra. Delhi: Motilal Banarsidass, 1990.

Rhys Davids, T. W., and C. A. F. Rhy Davids. Dialogues of the Buddha Part II. Oxford: Oxford University Press, 1910.

Roberts, Peter Alan, trans. (2021). The Ten Bhūmis (Daśabhūmika, Toh 44-31). 84000: Translating the Words of the Buddha, 2021.

Roberts, Peter Alan, trans. (2018). The White Lotus of the Good Dharma (Saddharma­puṇḍarīka, Toh 113). 84000: Translating the Words of the Buddha, 2018.

Roberts, Peter Alan, trans. (2013). The Basket’s Display (Kāraṇḍavyūha, Toh 116). 84000: Translating the Words of the Buddha, 2013.

Saloman, Richard. “New Evidence for a Gāndhārī Origin of the Arapacana Syllabary.” Journal of the American Oriental Society 110 (April–June 1990): 255–73.

Sánchez, Pedro Manuel Castro. “The Indian Buddhist Dāraṇī: An Introduction to its History, Meanings and Functions.” MA diss, University of Sunderland, 2011.

Schopen, G. “The Manuscript of the Vajracchedikā Found at Gilgit.”
In Studies in the Literature of the Great Vehicle, Three Mahāyāna Buddhist Texts, edited by L. O. Gomez and J. A. Silk, 89–141. Ann Arbor: University of Michigan, 1989.

Seton, Gregory Max. “Defining Wisdom: Ratnākaraśānti’s Sāratamā.” PhD diss., Oxford University, 2015.

Shastri, Swami Dwarikadas, ed. Abhidharmakośa and Bhāṣya of Ācārya Vasubandhu with Sphuṭārtha Commentary of Ācārya Yaśomitra. Bauddha Bharati Series 5. Banaras: Bauddha Bharati, 1970.

Sparham, Gareth (2008–13). Golden Garland of Eloquence: legs bshad gser phreng. 4 vols. Fremont, CA: Jain Publishing Company, 2008–13.

Sparham, Gareth (2006–11). Abhisamayālaṃkāra with Vṛtti and Ālokā. 4 vols. Fremont, CA: Jain Publication Company, 2006–11.

Sparham, Gareth, trans. (2022). The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines (*Ārya­śata­sāhasrikā­pañca­viṃśati­sāhasrikāṣṭā­daśa­sāhasrikā­prajñā­pāramitā­bṛhaṭṭīkā, Toh 3808). 84000: Translating the Words of the Buddha, 2022.

Sparham, Gareth, trans. (2024). The Perfection of Wisdom in One Hundred Thousand Lines (Śata­sāhasrikā­prajñā­pāramitā, Toh 8). 84000: Translating the Words of the Buddha, 2024.

Stein, R. A. La civilization tibétaine. Paris: Dunod, 1962. English translation by J. E. S. Driver. Tibetan Civilization. Stanford: Stanford University Press, 1972.

Suzuki, D. T. The Lankavatara Sutra. London: George Routledge and Sons, 1932.

Thurman, Robert A. F., trans. The Teaching of Vimalakīrti (Vimala­kīrti­nirdeśa, Toh 176). 84000: Translating the Words of the Buddha, 2017.

Thurman, Robert et al. The Universal Vehicle Discourse Literature. New York: American Institute of Buddhist Studies, 2004.

Tournadre, N. “The Classical Tibetan Cases.” Himalayan Linguistics 9, no. 2 (2010): 87–125.

Tucci, Giuseppe. Minor Buddhist Texts, Part 1. Serie Orientale Roma 9. Rome: IsMeo, 1956.

Ui, Hakuju et al, eds. A Complete Catalogue of the Tibetan Buddhist Canons (bkaḥ-ḥgyur and bstan-ḥgyur). Sendai: Tōhoku Imperial University, 1934.

Vaidya, P. L., ed. Lalitavistara. Darbhanga: Mithila Institute, 1958.

van der Kuijp, Leonard W. J. “Some Remarks on the Textual Transmission and Text of Bu ston rin chen grub’s Chos ’byung, a Chronicle of Buddhism in India and Tibet.” Revue d’Etudes Tibétaines 25 (April 2013): 115–93.

Vetter, Tilmann. “Compounds in the Prologue of the Pañcaviṃśatisāhasrikā,” Wiener Zeitschrift für die Kunde Südasiens 37 (1993): 45–92.

Vira, Raghu, and Lokesh Chandra. Gilgit Buddhist Manuscripts, vol. 1. Bibliotheca Indo-Buddhica 150. Delhi: Sri Satguru Publications, 1995.

Vogel, J. Indian Serpent Lore or the Nāgas in Hindu Legend and Art. London: Arthur Probsthain, 1926.

Whitney, William Dwight. A Sanskrit Grammar. London: Trübner, 1879.

Wogihara, Unrai, ed. Abhisamayālaṃkārālokā Prajñāpāramitā Vyākhyā: The Work of Haribhadra. Tokyo: The Toyo Bunko, 1932–35. Reprint, Tokyo: Sankibo Buddhist Book Store, 1973.

Yuyama, Akira (1992). “Pañcāśati-, ‘500’ or ‘50’? With Special Reference to the Lotus Sutra.” In The Dating of the Historical Buddha[Die Datierung des Historischen Buddha], edited by Heinz Bechert, 2:208–33. . Göttingen: Vandenhoek & Ruprecht, 1992.

Yuyama, Akira (1976). Prajñā-pāramitā-ratna-guṇa-saṃcaya-gāthā (Sanskrit Recension A). Cambridge University Press, 1976.

Zacchetti, Stefano (2014). “Mind the Hermeneutical Gap: A Terminological Issue in Kumārajīva’s Version of the Diamond Sutra” In Chinese Buddhism: Past, Present and Future, edited by D Xie, 157–94. N.p.: n.p., 1976.

Zacchetti, Stefano (2005). In Praise of the Light. Bibliotheca Philologica et Philosophica Buddhica 8. Tokyo: Soka University, 2005.

Zimmermann, Michael. A Buddha Within: The Tathāgatagarbhasūtra: The Earliest Exposition of the Buddha-Nature Teaching in India. Tokyo: Soka University, 2002. Available from Bibliotheca Polyglotta. Input 2010.

Zhang, Yisun, ed. bod rgya tshig mdzod chen mo. Beijing: mi rigs dpe skrun khang, 2000.


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.­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.­82

anger

Wylie:
  • khro ba
Tibetan:
  • ཁྲོ་བ།
Sanskrit:
  • krodha

Located in 4 passages in the translation:

  • 3.­84
  • 11.­37
  • 84.­147
  • g.­1186
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.­155

bad friend

Wylie:
  • sdig pa’i grogs po
Tibetan:
  • སྡིག་པའི་གྲོགས་པོ།
Sanskrit:
  • pāpamitra

Located in 22 passages in the translation:

  • i.­49
  • i.­101
  • 10.­49
  • 10.­58-68
  • 35.­22-24
  • 35.­34
  • 55.­15
  • 84.­16
  • 85.­5
  • n.­203
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.­162

barbarian

Wylie:
  • kla klo
Tibetan:
  • ཀླ་ཀློ།
Sanskrit:
  • mleccha

Located in 2 passages in the translation:

  • 78.­9
  • 84.­149
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.­172

being moral

Wylie:
  • tshul khrims dang ldan
  • tshul khrims can
Tibetan:
  • ཚུལ་ཁྲིམས་དང་ལྡན།
  • ཚུལ་ཁྲིམས་ཅན།
Sanskrit:
  • śīlavant

Located in 7 passages in the translation:

  • i.­124
  • 31.­49
  • 32.­23
  • 32.­25
  • 72.­4
  • 78.­36
  • 84.­297
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.­180

beryl

Wylie:
  • bai dUr+ya
Tibetan:
  • བཻ་དཱུརྱ།
Sanskrit:
  • vaiḍūrya

On vaiḍūrya, variously rendered as “beryl,” “lapis,” or “crystal,” see under entry “Crystal, rock” in the Encyclopaedia Iranica.

Located in 14 passages in the translation:

  • 2.­12
  • 4.­5
  • 14.­9
  • 17.­125
  • 41.­49
  • 73.­24
  • 84.­294
  • 85.­11
  • 85.­13
  • 85.­22
  • 85.­40
  • 85.­52
  • 85.­57
  • g.­1181
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.­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.­199

blow out

Wylie:
  • zhi bar bya
Tibetan:
  • ཞི་བར་བྱ།
Sanskrit:
  • nirvāp

Located in 3 passages in the translation:

  • i.­32
  • 2.­21
  • n.­888
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.­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.­205

bodhicitta

Wylie:
  • byang chub kyi sems
Tibetan:
  • བྱང་ཆུབ་ཀྱི་སེམས།
Sanskrit:
  • bodhicitta

Also translated as “thought of awakening.”

Located in 11 passages in the translation:

  • i.­17
  • i.­42
  • i.­52
  • i.­78
  • i.­124
  • i.­140-141
  • 6.­74
  • n.­380
  • n.­554
  • g.­1208
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.­230

bright dharma

Wylie:
  • chos dkar po
Tibetan:
  • ཆོས་དཀར་པོ།
Sanskrit:
  • śukladharma

Located in 7 passages in the translation:

  • 73.­107
  • 78.­16
  • 78.­21
  • 78.­23
  • 78.­25-26
  • 84.­73
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.­242

calm abiding

Wylie:
  • zhi gnas
Tibetan:
  • ཞི་གནས།
Sanskrit:
  • śamatha

Refers to the meditative practice of calming the mind to rest free from the disturbance of thought. One of the two basic forms of Buddhist meditation, the other being insight.

Located in 8 passages in the translation:

  • i.­168
  • 16.­99
  • 17.­9
  • 17.­97
  • 79.­21
  • n.­838
  • g.­243
  • g.­817
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.­264

circle of the sun

Wylie:
  • nyi ma’i dkyil ’khor
Tibetan:
  • ཉི་མའི་དཀྱིལ་འཁོར།
Sanskrit:
  • sūryamaṇḍala

Located in 4 passages in the translation:

  • 3.­14
  • 63.­8
  • 84.­63
  • 84.­66
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.­277

collected state

Wylie:
  • mnyam par bzhag pa
Tibetan:
  • མཉམ་པར་བཞག་པ།
Sanskrit:
  • samāhita

Definition from the 84000 Glossary of Terms:

A state of deep concentration in which the mind is absorbed in its object to such a degree that conceptual thought is suspended. It is sometimes interpreted as settling (āhita) the mind in equanimity (sama).

In this text:

Also rendered here as “meditative equipoise.”

Located in 3 passages in the translation:

  • 3.­129
  • 3.­142
  • g.­985
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.­298

conflict-free

Wylie:
  • nyon mongs pa med pa
Tibetan:
  • ཉོན་མོངས་པ་མེད་པ།
Sanskrit:
  • araṇa
  • araṇya

Located in 7 passages in the translation:

  • i.­47
  • 7.­29
  • 9.­33
  • 73.­38
  • 73.­61
  • 84.­143
  • n.­187
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.­317

continent

Wylie:
  • gling
Tibetan:
  • གླིང་།
Sanskrit:
  • dvīpa

Located in 6 passages in the translation:

  • 1.­14
  • 3.­113
  • 84.­289
  • g.­636
  • g.­655
  • g.­1893
g.­321

contraption

Wylie:
  • ’khrul ’khor
Tibetan:
  • འཁྲུལ་འཁོར།
Sanskrit:
  • yantra

Located in 2 passages in the translation:

  • 58.­25
  • 84.­233
g.­323

controlling power of a name

Wylie:
  • ming gi gzhi
  • ming gi byin gyis brlabs
Tibetan:
  • མིང་གི་གཞི།
  • མིང་གི་བྱིན་གྱིས་བརླབས།
Sanskrit:
  • nāmādhiṣṭhāna

See also n.­590.

Located in 3 passages in the translation:

  • 55.­11
  • 55.­15
  • 84.­190
g.­324

controlling power of truth

Wylie:
  • bden pa’i byin gyis rlabs
Tibetan:
  • བདེན་པའི་བྱིན་གྱིས་རླབས།
Sanskrit:
  • satyādhiṣṭhāna

Located in 6 passages in the translation:

  • i.­138
  • 55.­10
  • 84.­187-189
  • 85.­43
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.­332

counterfeit

Wylie:
  • ltar bcos pa
Tibetan:
  • ལྟར་བཅོས་པ།
Sanskrit:
  • prativarṇaka

Located in 20 passages in the translation:

  • 32.­27-29
  • 32.­32
  • 32.­36
  • 32.­39-48
  • 32.­50
  • 41.­44-45
  • 49.­31
  • 84.­58
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.­337

craft

Wylie:
  • bzo’i gnas
  • bzo gnas
  • bzo’i las
Tibetan:
  • བཟོའི་གནས།
  • བཟོ་གནས།
  • བཟོའི་ལས།
Sanskrit:
  • śilpasthāna

Located in 5 passages in the translation:

  • i.­136
  • 54.­7
  • 73.­91
  • 84.­166
  • g.­1550
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.­352

deceit

Wylie:
  • sgyu
Tibetan:
  • སྒྱུ།
Sanskrit:
  • śaṭha

According to Edgerton: śaṭhya.

Located in 1 passage in the translation:

  • 84.­19
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.­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.­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.­402

Dharma king

Wylie:
  • chos kyi rgyal po
Tibetan:
  • ཆོས་ཀྱི་རྒྱལ་པོ།
Sanskrit:
  • dharmarāja

Located in 4 passages in the translation:

  • 52.­36
  • 84.­33
  • 84.­115
  • 84.­213
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.­429

disintegration

Wylie:
  • rnam par gzhig pa
  • rnam par ’jig pa
Tibetan:
  • རྣམ་པར་གཞིག་པ།
  • རྣམ་པར་འཇིག་པ།
Sanskrit:
  • vibhāvanā

Located in 5 passages in the translation:

  • 47.­16
  • 47.­18-19
  • 84.­8
  • 86.­43
g.­433

disparage

Wylie:
  • smod
Tibetan:
  • སྨོད།
Sanskrit:
  • avaman

Located in 7 passages in the translation:

  • 3.­91
  • 35.­22
  • 55.­10
  • 55.­14
  • 55.­16
  • 56.­23
  • 84.­192
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.­447

dominant bull

Wylie:
  • khyu mchog
Tibetan:
  • ཁྱུ་མཆོག
Sanskrit:
  • vṛṣabha

Located in 8 passages in the translation:

  • 16.­91-94
  • 73.­75
  • 73.­78
  • 84.­146
  • 84.­299
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.­466

eight places that preclude a perfect human birth

Wylie:
  • mi khom pa brgyad
  • mi khom brgyad
Tibetan:
  • མི་ཁོམ་པ་བརྒྱད།
  • མི་ཁོམ་བརྒྱད།
Sanskrit:
  • aṣṭākṣaṇa

Definition from the 84000 Glossary of Terms:

A set of circumstances that do not provide the freedom to practice the Buddhist path: being born in the realms of (1) the hells, (2) hungry ghosts (pretas), (3) animals, or (4) long-lived gods, or in the human realm among (5) barbarians or (6) extremists, (7) in places where the Buddhist teachings do not exist, or (8) without adequate faculties to understand the teachings where they do exist.

Located in 2 passages in the translation:

  • 49.­8
  • 84.­297
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.­490

empathy

Wylie:
  • snying brtse ba
Tibetan:
  • སྙིང་བརྩེ་བ།
Sanskrit:
  • kṛpā

Located in 4 passages in the translation:

  • 13.­52
  • 17.­9
  • 17.­87
  • 84.­188
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.­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.­552

extricate

Wylie:
  • ’don
Tibetan:
  • འདོན།
Sanskrit:
  • uddhṛ

Located in 2 passages in the translation:

  • 57.­7
  • 84.­113
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.­563

false imagination

Wylie:
  • yongs su rtog pa
Tibetan:
  • ཡོངས་སུ་རྟོག་པ།
Sanskrit:
  • parikalpa

Located in 6 passages in the translation:

  • 38.­36
  • 74.­16
  • 74.­18-19
  • 84.­201
  • n.­825
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.­581

fierce aspiration

Wylie:
  • bsam pa drag ldan
Tibetan:
  • བསམ་པ་དྲག་ལྡན།
Sanskrit:
  • —

Located in 2 passages in the translation:

  • 84.­197
  • 84.­215
g.­582

final ally

Wylie:
  • dpung gnyen
Tibetan:
  • དཔུང་གཉེན།
Sanskrit:
  • parāyaṇa

Located in 10 passages in the translation:

  • i.­119
  • 46.­6
  • 46.­13
  • 46.­15
  • 55.­31-32
  • 57.­18
  • 59.­12
  • 73.­12
  • 84.­132
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.­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.­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.­599

five sorts of sense object

Wylie:
  • ’dod pa’i yon tan lnga
Tibetan:
  • འདོད་པའི་ཡོན་ཏན་ལྔ།
Sanskrit:
  • pañca kāmaguṇāḥ

Desirable objects of the five senses: form, sound, smell, taste, and touch.

Located in 12 passages in the translation:

  • i.­33
  • i.­181
  • 2.­63-64
  • 50.­11
  • 73.­20
  • 77.­37-38
  • 80.­9-10
  • 84.­259
  • 85.­12
g.­602

fixed nature of dharmas

Wylie:
  • chos nyid skyon med pa nyid
  • chos skyon med pa nyid
Tibetan:
  • ཆོས་ཉིད་སྐྱོན་མེད་པ་ཉིད།
  • ཆོས་སྐྱོན་མེད་པ་ཉིད།
Sanskrit:
  • dharmatā­niyāmatā
  • dharma­niyāmatā

Located in 1 passage in the translation:

  • 84.­112
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.­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.­628

forsake what is right and engage in actions that are wrong

Wylie:
  • chos btang nas ni chos min bya ba spyod ’gyur ba
Tibetan:
  • ཆོས་བཏང་ནས་ནི་ཆོས་མིན་བྱ་བ་སྤྱོད་འགྱུར་བ།
Sanskrit:
  • choritva dharma kāriṣyanti adharma­karyaṃ

Located in 1 passage in the translation:

  • 84.­104
g.­630

foundation

Wylie:
  • gnas
Tibetan:
  • གནས།
Sanskrit:
  • pratiṣṭhāna

Located in 7 passages in the translation:

  • 15.­139
  • 17.­3
  • 17.­27
  • 17.­46
  • 43.­2
  • 43.­18
  • 84.­136
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.­657

fraud

Wylie:
  • ya ma brla
Tibetan:
  • ཡ་མ་བརླ།
Sanskrit:
  • vāśita

Located in 8 passages in the translation:

  • 34.­24
  • 43.­17
  • 55.­57
  • 55.­64-65
  • 59.­17
  • 84.­155
  • 84.­287
g.­663

friends of the dark

Wylie:
  • nag po’i rtsa lag
Tibetan:
  • ནག་པོའི་རྩ་ལག
Sanskrit:
  • kṛṣṇabandu

Located in 1 passage in the translation:

  • 84.­215
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.­686

gateway to liberation

Wylie:
  • rnam par thar pa’i sgo
Tibetan:
  • རྣམ་པར་ཐར་པའི་སྒོ།
Sanskrit:
  • vimokṣa­mukha

A set of three points associated with the nature of phenomena that when contemplated and integrated lead to liberation. The three are emptiness, signlessness, and wishlessness.

Located in 36 passages in the translation:

  • 3.­117-120
  • 8.­6
  • 11.­40
  • 13.­51
  • 16.­27-29
  • 21.­82
  • 24.­51
  • 26.­6
  • 28.­10
  • 40.­30
  • 40.­49
  • 41.­45
  • 41.­48
  • 41.­52
  • 42.­2
  • 42.­9
  • 42.­30
  • 50.­30
  • 51.­47
  • 63.­171
  • 65.­4
  • 65.­10
  • 69.­16
  • 69.­27
  • 69.­38
  • 73.­25
  • 74.­30
  • 75.­14
  • 75.­41
  • 84.­184
  • n.­89
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.