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  • Toh 10

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ཤེར་ཕྱིན་ཁྲི་བརྒྱད་སྟོང་པ།

The Perfection of Wisdom in Eighteen Thousand Lines
Notes

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

Toh 10

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

ᴛʀᴀɴsʟᴀᴛᴇᴅ ɪɴᴛᴏ ᴛɪʙᴇᴛᴀɴ ʙʏ
  • Jinamitra
  • Surendrabodhi
  • Yeshé Dé

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

First published 2022

Current version v 1.2.0 (2025)

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co.

Table of Contents

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

s.

Summary

s.­1

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

s.­2

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


ac.

Acknowledgements

ac.­1

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

The Translator’s Acknowledgments

ac.­2

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

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

Acknowledgment of Sponsors

ac.­3

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


i.

Introduction

i.­1

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

About the Perfection of Wisdom Manuscripts

The Title: Eighteen Thousand

The Structure of the Eighteen Thousand

I. Introduction

II. Brief Exegesis

III. Intermediate Exegesis

IV. Detailed Exegesis

V. Summaries

What Does the Eighteen Thousand Say?

SUMMARY OF THE CHAPTERS

Chapter 1

Chapter 2

Chapters 3–5

Chapter 6

Chapter 7

Chapter 8

Chapter 9

Chapter 10

Chapters 11–13

Chapter 14

Chapters 15–16

Chapter 17

Chapter 18

Chapter 19

Chapter 20

Chapter 21

Chapters 22–24

Chapter 25

Chapters 26–30

Chapters 31–32

Chapter 33

Chapter 34

Chapter 35

Chapter 36

Chapter 37

Chapters 38–39

Chapters 40–41

Chapter 42

Chapter 43

Chapter 44

Chapter 45

Chapter 46

Chapter 47

Chapter 48

Chapters 49–50

Chapter 51

Chapter 52

Chapter 53

Chapter 54

Chapter 55

Chapter 56

Chapter 57

Chapter 58

Chapter 59

Chapter 60

Chapters 61–62

Chapter 63

Chapters 64–72

Chapter 73

Chapter 74

Chapter 75

Chapter 76

Chapter 77

Chapter 78

Chapter 79

Chapter 80

Chapter 81

Chapter 82

Chapter 83

Chapter 84

Chapters 85–86

Chapter 87


Text Body

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

1.

Chapter 1: Introduction

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


1.­1

We prostrate to all the buddhas and bodhisattvas.


1.­2

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

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2.

Chapter 2: Production of the Thought

2.­1

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

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2.­2

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

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3.

Chapter 3: Designation

3.­1

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

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3.­2

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

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4.

Chapter 4: Equal to the Unequaled

4.­1

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


5.

Chapter 5: Tongue

5.­1

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


6.

Chapter 6: Subhūti

6.­1

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

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6.­2

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

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7.

Chapter 7: Entry into Flawlessness

7.­1

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

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8.

Chapter 8: The Religious Mendicant Śreṇika

8.­1

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

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9.

Chapter 9: Causal Signs

9.­1

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

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10.

Chapter 10: Illusion-Like

10.­1

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

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11.

Chapter 11: Embarrassment

11.­1

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

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

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12.

Chapter 12: Elimination of Views

12.­1

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

12.­2

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

12.­3

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

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13.

Chapter 13: The Six Perfections

13.­1

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

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

13.­2

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

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14.

Chapter 14: Neither Bound nor Freed

14.­1

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

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


15.

Chapter 15: Meditative Stabilization

15.­1

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

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


16.

Chapter 16: Dhāraṇī Gateway

16.­1

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

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

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17.

Chapter 17: Level Purification

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

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18.

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

18.­1

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

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19.

Chapter 19: Surpassing

19.­1

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

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

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20.

Chapter 20: Not Two

20.­1

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

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

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

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21.

Chapter 21: Subhūti

21.­1

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

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

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22.

Chapter 22: Śatakratu

22.­1

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

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23.

Chapter 23: Hard to Understand

23.­1

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

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

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24.

Chapter 24: Unlimited

24.­1

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


25.

Chapter 25: Second Śatakratu

25.­1

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


26.

Chapter 26: Getting Hold

26.­1

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

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27.

Chapter 27: Reliquary

27.­1

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


28.

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

28.­1

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


29.

Chapter 29: Different Tīrthika Religious Mendicants

29.­1

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

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


30.

Chapter 30: The Benefits of Taking Up and Adoration

30.­1

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

30.­2

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

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31.

Chapter 31: Physical Remains

31.­1

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

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

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32.

Chapter 32: The Superiority of Merit

32.­1

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

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33.

Chapter 33: Dedication

33.­1

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

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34.

Chapter 34: Perfect Praise of the Quality of Accomplishment

34.­1

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

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35.

Chapter 35: Hells

35.­1

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


36.

Chapter 36: Teaching the Purity of All Dharmas

36.­1

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

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

36.­2

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

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


37.

Chapter 37: Nobody

37.­1

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

37.­2

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

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37.­3

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

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37.­4

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

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38.

Chapter 38: Cannot Be Apprehended

38.­1

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

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

38.­2

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

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

38.­3

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

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


39.

Chapter 39: The Northern Region

39.­1

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


40.

Chapter 40: The Work of Māra

40.­1

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


41.

Chapter 41: Not Complete Because of Māra

41.­1

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

41.­2

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


42.

Chapter 42: Revealing the World

42.­1

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


43.

Chapter 43: Inconceivable

43.­1

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


44.

Chapter 44: Made Up

44.­1

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

44.­2

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

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45.

Chapter 45: A Boat

45.­1

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

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46.

Chapter 46: Teaching the Intrinsic Nature of All Dharmas

46.­1

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

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46.­2

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

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47.

Chapter 47: Taming Greed

47.­1

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

47.­2

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

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48.

Chapter 48: A Presentation of the Bodhisattvas’ Training

48.­1

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

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49.

Chapter 49: Irreversibility

49.­1

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

49.­2

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

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50.

Chapter 50: Teaching the Signs of Irreversibility

50.­1

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


51.

Chapter 51: Skillful Means

51.­1

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

51.­2

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


52.

Chapter 52: Completion of Means

52.­1

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

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52.­2

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

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53.

Chapter 53: The Prophecy about Gaṅgadevī

53.­1

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


54.

Chapter 54: Teaching the Cultivation of Skillful Means

54.­1

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


55.

Chapter 55: Teaching the Stopping of Thought Construction

55.­1

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


56.

Chapter 56: Equal Training

56.­1

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

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57.

Chapter 57: Practice

57.­1

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

57.­2

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


58.

Chapter 58: Exposition of the Absence of Thought Construction

58.­1

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


59.

Chapter 59: Nonattachment

59.­1

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

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59.­2

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

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60.

Chapter 60: Entrusting

60.­1

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

60.­2

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

60.­3

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


61.

Chapter 61: Inexhaustible

61.­1

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

61.­2

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

61.­3

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


62.

Chapter 62: Leaping Above Absorption

62.­1

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

62.­2

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


63.

Chapter 63: Many Inquiries About the Two Dharmas

63.­1

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

63.­2

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

63.­3

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


64.

Chapter 64: Perfectly Displayed

64.­1

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

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65.

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

65.­1

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

65.­2

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

65.­3

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


66.

Chapter 66: A Demonstration of Skillful Means

66.­1

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

66.­2

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

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67.

Chapter 67: Morality

67.­1

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


68.

Chapter 68: Growing and Flourishing

68.­1

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

68.­2

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


69.

Chapter 69: An Explanation of Meditation on the Path

69.­1

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


70.

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

70.­1

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

70.­2

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


71.

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

71.­1

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

71.­2

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


72.

Chapter 72: Teaching the Absence of Marks

72.­1

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


73.

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

73.­1

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

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74.

Chapter 74: Exposition of the Sameness of Dharmas

74.­1

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

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74.­2

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


75.

Chapter 75: Exposition of Noncomplication

75.­1

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

75.­2

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

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76.

Chapter 76: The Armor for Bringing Beings to Maturity

76.­1

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


77.

Chapter 77: Teaching the Purification of a Buddhafield

77.­1

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

77.­2

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


78.

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

78.­1

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

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78.­2

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

78.­3

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

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78.­4

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


79.

Chapter 79: Teaching the Nonexistence of an Intrinsic Nature

79.­1

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

79.­2

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


80.

Chapter 80: Teaching That There is No Defilement or Purification

80.­1

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


81.

Chapter 81: Yogic Practice of the Ultimate

81.­1

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


82.

Chapter 82: The Unchanging True Nature of Dharmas

82.­1

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


83.

Chapter 83: Categorization of a Bodhisattva’s Training

83.­1

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

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84.

Chapter 84: Collection

84.­1

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

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

85.

Chapter 85: Sadāprarudita

85.­1

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


86.

Chapter 86: Dharmodgata

86.­1

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

86.­2

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

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


87.

Chapter 87: Entrusting

87.­1

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


c.

Colophon

c.­1

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


ab.

Abbreviations

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

n.

Notes

n.­1
Padmakara Translation Group, trans., The Transcendent Perfection of Wisdom in Ten Thousand Lines (Daśa­sāhasrikā­prajñā­pāramitā, Toh 11), 2018. Hereafter, referred to as khri pa.
n.­2
Zacchetti 2005: 17, 23 n. 76.
n.­3
Gareth Sparham, trans., The Perfection of Wisdom in One Hundred Thousand Lines (Śata­sāhasrikā­prajñā­pāramitā, Toh 8), 2024. Hereafter, referred to as ’bum.
n.­4
Padmakara Translation Group, trans., The Perfection of Wisdom in Twenty-five Thousand Lines (Pañca­viṃśati­sāhasrikā­prajñā­pāramitā, Toh 9), 2023. Hereafter, referred to as nyi khri.
n.­5
Zacchetti 2005: 40, n. 167; Lee undated: 1.
n.­6
Nañjio 1883: 2–3.
n.­7
Nañjio 1883: 3, (c).
n.­8
Gareth Sparham, trans., The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines (Toh 3808), 2022. Hereafter, referred to as Bṭ3.
n.­9
Conze 1962: 1978.
n.­10
Conze 1962: xv.
n.­11
Zacchetti 2005: 19–22.
n.­12
Zacchetti 2015: bibliography.
n.­13
Bṭ3 i.­46.
n.­14
nyi khri Chapter 72: The Divisions of a Bodhisattva’s Training.
n.­15
In other contexts, “attribute” translates rnam pa.
n.­16
See Dharmachakra Translation Committee, trans., The Heart of the Perfection of Wisdom, the Blessed Mother (Toh 21), 2022.
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.­20
“Asuras”: lha ma yin renders dānava.
n.­21
Nakamura (2014: 516) renders this as “strewing [flowers] near [to Buddha], strewing [flowers] in front [of Buddha] and strewing [flowers] all around [Buddha].” The Tib says, literally, “strew down on, strew over, and strew right over.”
n.­22
We have based this translation in part on Z 272 n. 253 and have rendered shes bzhin du spyod cig (samprajāna­carī bhāveḥ) “be on your best behavior” instead of “be careful” (Z) or “act with full self-possession” (LSPW) because in this Tib version the bodhisattva is very polite without having first been instructed by his buddha. Z has a good summary of the possible meanings.
n.­23
“Stand” consistently renders the verb sthā because it is etymologically similar, even if it pushes the boundaries of ordinary English usage. Here it obviously does not mean to stand as the opposite of to sit; it does not mean stand like a clock stands on a mantelpiece. Rather, it means to stay in a particular condition, to be.
n.­24
Bṭ3 4.­20 glosses “compounded downfall”: “Even if they do incur a downfall, they do not compound it by letting time pass.”
n.­25
Tib consistently renders upādāya with phyir (“because”).
n.­26
Cf. Ghoṣa 1258 vyāghatika (emend to vyāghātaka?), the first in the list. “Cut into pieces” would fit the context better. Below (11.­36) rnam par rnags pa (vyādhmātaka), “cleaned out [by worms],” fits better with the stages of a decaying body. The stages are described in detail below (16.­10–16.­18).
n.­27
Mppś English vol. 3, p. 1205, says this is knowledge that what has been extinguished will not arise again and is absent from a buddha.
n.­28
This is a literal rendering of sgra ji bzhin pa. LSPW, following Lamotte’s (Mppś English, 1204) reading yathābhūta, in place of yathāruta based on Kumārajīva’s Chinese translation, renders this “cognition of what is just so,” “cognition of what really is.”
n.­29
Tib shes pa, ye shes, and mkhyen pa, when rendering Skt jñāna, are all rendered into English with the same word: “knowledge.” “Transcendental knowledge” is used to signal ye shes at 43.­14. The complexities involved in interpreting the Skt ending -tā (rendered consistently by Tib nyid in mkhyen pa nyid and so on) have been skipped over by rendering it “knower” when it is used in a longer construction like “knowledge of a knower of all” and as simply “knowledge” in briefer constructions. “All-knowledge” is the “knowledge of a knower of all.” In the longer versions of the Perfection of Wisdom, this “all-knowledge” (sarvajña(tā), thams cad mkhyen pa [nyid]) is specifically the knowledge that a śrāvaka does not transcend. That is why it is not simply rendered “omniscience.” Sometimes, however, “all-knowledge” is a term for all three knowledges: the knowledge of all aspects (of a buddha), the knowledge of paths (of a bodhisattva), and the all-knowledge (of a śrāvaka specifically as it is known to a bodhisattva or buddha). In such cases it is true omniscience, as in the Eight Thousand Line version.
n.­30
Thempangma sdug pa.
n.­31
See n.­29.
n.­32
Tib renders vāsanānusaṃdhi­kleśa here as a dvandva; elsewhere Tib sometimes renders vāsanānusaṃdhi as a tatpuruṣa “residual impression connections” in the sense of “connections that are residual impressions” or “connections because of residual impressions.”
n.­33
skyon med pa nyid (niyāmatā/nyāmatā) by itself is rendered “flawlessness,” following the etymology given in this scripture; when together with byang chub sems dpa’ (bodhisattva­nyāma), skyon med pa (niyāma/nyāma) is “the secure state (of bodhisattvas)”; when together with “dharmas” (dharmaniyāmatā/nyāmatā), skyon med pa nyid is “certification (of dharmas).”
n.­34
This is made clearer in chapter 33.
n.­35
Edg 522 suggests that śaṅkhaśilā (PSP 1-1:32) is the name of a single precious stone and that śilā is “camphor,” that is, a fragrant dried clear resin.
n.­36
Alternatively, the Dharmachakra Translation Committee (The Play in Full, Toh 95, 20.1) renders this “the realms that filled the entire field of phenomena.”
n.­37
“Production of the thought” (go bar byed par ’dod pa) is a technical term that conveys the same meaning as the verb “want” in the earlier paragraphs.
n.­38
This is Conze’s translation of anavakāra (Tib dor ba med pa). It means the “absence of the repudiated.”
n.­39
Alternatively, mi dmigs pa’i stong pa nyid, anupalambha­śūnyatā (“emptiness of what cannot be apprehended”).
n.­40
Jäschke relates khyed pa (’khyed) to ’gye (as in sku ’gye); Z and LSPW render pratipādaya “to present to.”
n.­41
K, N byin pa de ltar byin na; PSP 1-1:35 evaṃ bodhisattvena mahā­sattvena dānaṃ dadatā ṣañ pāramitāḥ paripūritā bhavanti.
n.­42
Z 308 n. 497 renders anutpādakotim anuprāptukāma “who wishes to reach their point of non-origination.”
n.­43
The following five are the Śuddhāvāsa (“pure abode”) heavens, but the Śuddhāvāsa is listed separately here.
n.­44
Alternatively, “with one sitting [left before awakening].”
n.­45
btshun mo’i ’khor (literally, “a retinue of queens”); Ghoṣa 117 puramadhyāt. Missing from Z.
n.­46
nye bar ’dzin. Dutt 37.13 upādadāti, LSPW “lay hold of”; Z 323 n. 38.
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.­51
This translation follows D ming gis. If one reads ming gi tha snyad the translation would be “to the extent they work conventionally as name designations.” Z 388, 329 n. 15 yāvad eva nāma­saṃketena vyavahriyante (“they are merely named with a conventional designation”).
n.­52
“Number” and so on render specific Sanskrit names for high numbers. Below (33.­50) they follow the series “thousandth part, nor by a hundred thousandth part, nor by a hundred millionth part, nor by a thousandth one hundred millionth part, nor by a hundred thousandth one hundred millionth part.” The increase in the value of the earlier numbers in the series is probably followed to arrive at a value for each later one, which is so astronomical they are given separate names. Gyurme (khri pa) renders a similar passage at 33.17: “cannot be expressed as even a thousandth part…, or indeed as any other number, fraction, quantity, or material part.” Cf. Edg, s.v. upaṇiśā.
n.­53
Z 330 n. 28 eka­divasa­paribhāvitā (“contained in just one day”).
n.­54
Z “wisdom concerned with the task”; LSPW “the task for which it has been set up.”
n.­55
Ghoṣa 126, Z 390 “knowledge of path aspects”; Dutt 40 “all-knowledge.”
n.­56
Tib zlo bzlas bzla is causal to ’da’ (“to be beyond”); ’da’ bar byed pa (“to cause to be beyond”).
n.­57
spyod pa (a carver’s misreading of sbyong?); Z 391, Ghoṣa 132, Dutt pariśodhayati. On the meaning of “purifying” in the Pāli Canon see Z’s summary (338 n. 72) of Vetter’s (1993) explanation. In essence, the donor and the donation are “purified” when both the donor (a bodhisattva) and donation (all dharmas) cannot get any better than they are.
n.­58
Z, Dutt, and Ghoṣa all have prajñāyante.
n.­59
’du shes med pa’i sems can; Mvy, Edg, asaṃjñisattva (Pāli asaññasatta): “Beings in the nonperception absorption.” Edg, s.v. sattvāvāsa, places the asaññasatta in a fifth sattvāvāsa (the ārūpyāvacāra gods in the sixth to ninth). He says the Mvy is wrong to put this category above the ārūpyāvacāra gods. Earlier (2.­27), “the nonperception absorption” is listed immediately after the fourth concentration. Nevertheless, it is a custom when discussing nirodha­samāpatti in the Tibetan debate courtyard to place the ’du shes med pa’i snyoms ’jug and the tshor ba med pa’i snyoms ’jug above the four ārūpyadhātu states.
n.­60
Emend spyod to sbyong. Z suggests “metaphorically” as a translation for paryāyeṇa (rnam grangs kyis). We understand this in the sense: he models purification to show others who do not understand how to purify, within understanding that no purification is necessary.
n.­61
LSPW uses “endeavor” and “join” for yuj and its derivatives; brtson does mean “to endeavor, make an effort,” but as Z notes, Kumārajīva’s Chinese translation of this includes the meaning “compliant with,” that is, fitting, or logically established.
n.­62
gzugs su yod pa; 15.­25 gzugs su rung ba, the definition of gzugs.
n.­63
This based on Bṭ3 4.­293 “they do not connect the yogic practice of emptiness with another inherently existing yogic practice of emptiness.” ’bum 2.­256 (ka 91b2), nyi khri 2.­128 (ka 52b1–2) stong pa nyid dang stong pa nyid du myi sdud myi ’byed (“does not incorporate emptiness into emptiness and does separate it [from emptiness]”); LSPW 47–50 “nor is emptiness a matter for joining” interprets yoga in the sense of yogya (“fitness”).
n.­64
Z follows Edg in rendering avatṝ (’jug) “comprehend,” based on the contextually appropriate meaning.
n.­65
“Join” and the earlier “cause to engage” render the same word yojayati (sbyor bar byed).
n.­66
Z 397; Ghoṣa 250, anupalambha (“of not apprehending”).
n.­67
Z 232 n. 142 gives the different readings here.
n.­68
Dutt 55, Ghoṣa 256 doṣa; Z 398 roga (“sickness”).
n.­69
Bṭ3 1.­43, 4.­1035 says there are four dhāraṇīs (“mnemonic devices”): forbearance, doctrine, meaning, and mantra dhāraṇī. The idea of a gateway is conveyed by the use of the first letter of a word standing for the whole word, the word’s meaning, and the understanding of its meaning. To come “face to face” with a dhāraṇī in its simplest sense means to learn alphabets and through that learn to read and understand meanings. A “meditative stabilization doorway” is the concentrated state of understanding that comes from a dhāraṇī like the letter “A” for example, as a letter conveying a negation (as in apolitical). The concentration of the meaning of many letters in an abbreviation is paralleled by the mental concentration in a meditative stabilization. To come “face to face” means to have a direct, unmediated perception, in a completely clear state of mind.
n.­70
This borrows from Z’s translation 359 n. 178.
n.­71
The construction zhes bya bar sbyor (“cause X to join with/to”) renders yojaya (Ghoṣa 262, Dutt 57, and Z 398 all have yojaya) even though up to this point in the Tib yojaya has been consistently rendered sbyor bar byed, not just sbyor. So I do not use the “while practicing … form joins to emptiness” construction, and I do not use the “they cause X to join to Y” construction, but a third synonymous construction: “they join X to Y,” following LSPW and Z, who take the ’di (sa) here with the bodhisattva.
n.­72
One of the markers of progress on the bodhisattvas’ path is receiving a prophecy from a buddha that they will become such and such a buddha at such and such a time in such and such a place. It is a variable of the strength of the bodhisattvas’ thought of awakening, unbroken realization of emptiness, habituation to the illusory nature of phenomena, and collection of merits.
n.­73
Dutt 59, Ghoṣa 264, Z 399 omit.
n.­74
It is not clear whether the emphasis is on the fact that beings, as the object of empathy, are unproduced, or that bodhisattvas as practitioners of the perfection of wisdom are unproduced, an ambiguity retained in LSPW and Z’s translation “through the fact of the nonproduction of a being.”
n.­75
Ghoṣa 267 manuṣyebhyo vā; ’bum 2.­478, nyi khri 2.­162, le’u brgyad ma ga 68a6–7.
n.­76
Dutt 61 avipramuṣita; LSPW “of which he never loses sight”; Ghoṣa 267 avipranaṣṭa; ’bum 2.­480 (ka 160b1), nyi khri 2.­163 (ka 61b5) nyams pa med pa.
n.­77
Ghoṣa 270, Dutt 63.7, and LSPW 62–63 add another group here.
n.­78
Bṭ3 4.­88 and LSPW gloss this “flawlessness=secure/fixed state” with “of a bodhisattva.”
n.­79
Cf. 62.­54–62.­56. There are two meditative stabilizations, the siṃha­vijṛmbhita (lion’s yawn or stretch) meditative stabilization, and the viṣkandaka (leaping above) meditative stabilization. Conze renders the latter meditative stabilization the “Crowning Assault.” The idea behind the siṃha­vijṛmbhita is that the meditator extends his or her meditative reach first up through each of the meditative stabilizations and then retracts it, as it were, by coming back down through them, in a big mental stretch. The meditator descends through each of the meditative states, one by one, until he or she comes to the first concentration, not that one leaps down to it. In the viṣkandaka the meditator leaps over different states that are gone through in sequential order in the siṃha­vijṛmbhita. The intention, in contrast to the earlier siṃha­vijṛmbhita meditative stabilization, is that in this viṣkandaka the meditator begins to leave out some of the intervening meditative stabilizations, leaping across the gaps, as it were, leaving bigger and bigger gaps.
n.­80
LSPW “having taken for their guide.”
n.­81
Emend de ’dra ba nyid kyi lus to de ’dra ba bdag nyid kyi lus. Dutt 68 ātmabhāva, le’u brgyad ma; ga 72a7 bdag nyid kyi lus; Ghoṣa vigraha.
n.­82
LSPW 68–69, n. 24 gives the different versions.
n.­83
Alternatively, “Śāriputra, there are bodhisattva great beings standing in the six perfections who lighten the darkness of beings standing in wrong views with the light of the Teaching of the Buddha, and they never separate themselves from the light of the Teaching of the Buddha up until they fully awaken to the unsurpassed, perfect, complete awakening. This, Śāriputra, is the origination of the bodhisattva great beings in the Teaching of the Buddha.”
n.­84
’bum 2.­539 (ka 179b1) yang dag par ’byung ba.
n.­85
“Basic” means an immorality not contingent on a prior commitment to a code of conduct.
n.­86
Dutt, Ghoṣa ātmabhāva; alternatively, “become possessed of the sort of personality.”
n.­87
The word samanudṛś is used in a negative sense here. Ghoṣa 290; Dutt 76 paripūrayati na … manyante.
n.­88
The following five are the Śuddhāvāsa (“pure abode”) heavens, but the Śuddhāvāsa is listed separately here.
n.­89
The following explanation is not satisfactory. As it stands it says a bodhisattva with the dharma eye knows a person to be a faith follower or a Dharma follower, and it then says it knows each, through all three gateways to liberation, on all the stages from producing the faculties up to reaching the state of a worthy one. It then says of either a faith follower or a Dharma follower that they could be at any of those stages through each of the gateways, taken separately. The longer versions are better. The Śatasāhasrikā (Ghoṣa, ’bum 2.­574) goes through each of the stages starting with producing the faculties first based on the emptiness gateway to liberation, spelling them out one by one. It then does the same based on the other two. The Pañca­viṃśati­sāhasrikā (Dutt, nyi khri 2.­224) references all three gateways to liberation, then takes the first of them, the person based on the emptiness gateway explicitly, going through the stages starting from producing the faculties. It then goes on to the next gateway, and then the next, abbreviating the stages.
n.­90
Cf. 21.­26–21.­28.
n.­91
This passage is identical to Ghoṣa 297, except that it lacks Ghoṣa’s necessary jānāti (“they know”) and requires a ’di ltar (Dutt 80.1 evam jānāti, “they know thus:”). If emended in the light of Ghoṣa this would read, “Furthermore, Śāriputra, a bodhisattva great being knows: ‘One, having thus realized that everything qualified by origination is qualified by cessation, will gain the five faculties (faith and so on).’ That too, Śāriputra, is a bodhisattva great being’s perfectly pure dharma eye.”
n.­92
This is the forbearance for the nonproduction of dharmas, the realization that whatever the attainment, it has no intrinsic nature.
n.­93
This is the vow, while sitting under the Bodhi tree at the site of awakening, not to arise from meditation until perfectly and completely awakened.
n.­94
Dutt āsannasthāyin; Ghoṣa 300 āsattvasthāyin; ’bum 2.­594 (ka 182b7), nyi khri 2.­230 (ka 75a3), le’u brgyad ma ga 81a7 nye bar gnas, in all cases with dang. Edg, s.v. āsattvasthāyin, “abiding until the coming into existence” of the buddhas.
n.­95
Ghoṣa 300 omits.
n.­96
Edg, s.v. pratyanubhavati (2) says “uncertain whether mg. is experiences, enjoys … or gets”; cf. Daśa­bhūmika­sūtra (Peter Alan Roberts, trans. The Ten Bhūmis (Toh 44-31), 2021; Rahder, 34–36).
n.­97
86.­19 provides a full explanation of the six ways of the earth shaking and so on.
n.­98
This means it is isolated from any obscured state of mind.
n.­99
Emend des to de as at 3.­131.
n.­100
This renders chung ngur gyur pa and chen por gyur pa; alternatively, taking the -gata (gyur pa) literally: “that have and have not moved a lot.”
n.­101
Gyurme (khri pa) 10.45 rnam pa and yul phyogs (“circumstances and locations”).
n.­102
Emend ’gro to nye bar ’gro (-upaga).
n.­103
Ghoṣa “They do not reach the śrāvaka or pratyekabuddha level, and they do not see any dharma that fully awakens to unsurpassed, perfect, complete awakening.”
n.­104
Ghoṣa 307 dauḥprajña­citta­parivarjana­tā (“getting rid of intellectually confused thoughts”).
n.­105
gdags (prajñapyate, “the labeling of X is done”).
n.­106
LSPW “learns to establish all beings in this insight.”
n.­107
PSP 1-1 bhikṣuṇī.
n.­108
This is in the sense of “covered him with gifts.”
n.­109
gos ci gyon pa rnams; ’bum 2.­623 (ka 188b5), nyi khri 2.­246 (ka 81a1), le’u brgyad ma ga 86b5 gos gyon gyon pa; LSPW 89–91, n. 47 says the translation “wearing their religious garments in a proper and correct manner” is based on Snellgrove’s Tib informants’ explanation.
n.­110
PSP 1-1 parṣanmaṇḍala; LSPW 91–92 “from the circle of the assembly.”
n.­111
This is a paraphrase of the clearer longer versions. It expects the reader to know that the verb “developed” goes with the last in the list, “wisdom,” intending that the reader supplies “guarded morality, developed patience, exerted perseverance, and become absorbed in concentration.” Similarly, “acquire the body” and so on go with each of the perfections in turn, on the model of the perfection of giving.
n.­112
Ghoṣa yathā-tathā yathā vadatha; Gilgit, PSP 1-1 omit.
n.­113
PSP 1-1:108, Ghoṣa 321 mahātyā tūryatāḍāvacarasaṃgītyā; ’bum 2.­668 (ka 197b1), nyi khri 2.­272 (ka 85b5–6), le’u brgyad ma ga 90b4 glu dang / rol mo brdung ba dang dkrol ba mang pos (“with much singing and music, beating and playing”). We understand pheg rdob to render tūrya, sil snyan to render tāḍa, and the mahāti avacara­saṃgīti to be an orchestra (rol mo sgra), that is, a great sound coming up together from a marching band made up of drummers and cymbal players. Alternatively, “together with an orchestra of cymbals and drums.”
n.­114
lung ’bogs may just mean “teach scripture.”
n.­115
Gilgit 39v11 evam eva śrāvaka­saṅghaḥ parihāremaḥ evam eva parṣadi dharmam deśayemaḥ (“May we bring together just such a śrāvaka saṅgha, and may we teach the Dharma to just such a retinue”).
n.­116
The omission of dgag pa med pa (anirodhāya), “do not stop,” here is likely a scribal error.
n.­117
Kimura, Ghoṣa, ’bum, nyi khri, and le’u brgyad ma have sixty-eight.
n.­118
’bum 2.­674 (ka 198b1), nyi khri 2.­275 (ka 86b6) shā ri’i bu’i le’u ste gnyis pa’o (“Second Śāriputra Chapter”); Ghoṣa 322, Gilgit 40a2 prathamaḥ parivartta (“First Chapter”).
n.­119
Ghoṣa 324 sarva­śrāvaka­pratyeka-buddhānāṃ bodhisattvebhyo mahā­sattvebhyaḥ; ’bum 3.­3 (ka 199a1–2), nyi khri 3.­3 (ka 87a6), le’u brgyad ma ga 92a3 sems dpa’ la … nyan thos dang rang sangs rgyas thams cad kyi yul ma yin no (“teaching the perfection of wisdom to the bodhisattva great beings here is not within the scope of any of the śrāvakas or pratyekabuddhas”).
n.­120
Gilgit 40r11–12 tac ca nāma nādhyātmaṃ na bahirdhā nobhayam antareṇopalabhyate (“That name cannot be apprehended inside, nor outside, nor as other than the two”).
n.­121
In this section we have employed the following conventions for compounds with the word prajñapti (rendered into Tib by forms of ’dogs): btags pa (prajñapti in its basic meaning), “designation” (i.e., “something that makes something else known”); ming du btags pa (nāmaprajñapti), “name designation”; chos su btags pa (dharma­prajñapti), “dharma designation”; btags pa’i chos (prajñapti­dharma), “phenomenon that is a designation”; tha snyad du gdags pa (vyavahṛ passive), “being used conventionally”; and ming gi brda’ (ming dang brda) (nāma/saṃjñā­saṃketa), “name and conventional term.” Zacchetti (2014) explains the way terms like these that straddle the thought/mental-object divide have been dealt with in Chinese translations of the Perfection of Wisdom.
n.­122
“Inner” here means from the perspective of the perceiving subject. Thus “outer” below is an epithet of the environment in which a perceiving subject finds themselves.
n.­123
Ghoṣa 330, Kimura 1-1:112; Gilgit 40v11.
n.­124
Here “inner body” renders nang gi lus zhes bya ba (adhyātmika, “on the subject side”).
n.­125
It is “outer” in the sense of the environment seen from the perspective of a perceiving subject.
n.­126
’bum 3.­66, nyi khri 3.­25: “Even the past lord buddhas are just names, and those names are not inner.”
n.­127
Gilgit 41v7, Kimura 1-1:114. prajñapti (“designation”) is rendered “making things known” here in line with its basic meaning as a causal from the root jñā. There is a sense of altruism in prajñapti, where all dharmas are what they are to make known to others their lack of an intrinsic nature in order to liberate them.
n.­128
The application of mindfulness in the fundamental Buddhist scriptures is to the dharmas, which is to say, to the aggregates, sense fields, and constituents listed in the previous paragraphs. “Standing without mentally constructing any dharmas” means without “settling down,” without projecting onto any of them an intrinsic nature or absolute truth. The earlier list of dharmas is then expanded on to include all the dharmas, including those associated with bodhisattvas and buddhas.
n.­129
The reading here is problematic. We have translated it as it stands guided by Gilgit 45r11–12: tāṃś ca buddhā[n] bhagavataḥ satkṛtya gurukṛtya mānayitvā pūjayitvā yair kuśala­mūlair ākāṃkṣisyati tān buddhān bhagavataḥ satkartum gurukartum mānayitum pūjayitum tāni cāsya [Ghoṣa vāsya] kuśala­mūlāni prādurbhaviṣyanti tair eva ca kuśala­mūlena(!) [kuśalamūlai Ghoṣa] teṣāṃś ca buddhānāṃ bhagavatām antike prādurbhaviṣyati. LSPW “and by means of that wholesome root he is reborn near those Buddhas and Lords” renders PSP 1-1:131 tenaiva kuśala­mūlena teṣāṃ buddhānāṃ bhagavatāṃ cāntika upapadyate.
n.­130
This is either referencing the earlier statement (6.­4), “Then venerable Subhūti said to the Lord, ‘Lord, you say this‍—namely, “bodhisattva”‍—again and again. What is this word “bodhisattva” for? Lord, I do not see that‍—namely, the phenomenon with the name “bodhisattva” ’ ”), or else is corrupt, or is an abrupt abridgment of the longer version (Ghoṣa 382; ’bum 3.­125, nyi khri 3.­76) “You have said, Subhūti, ‘The Lord says “bodhisattva” again and again.’ What do you think, is form the ‘bodhisattva’?” The scribe at Gilgit 45v1 writes cakṣur in place of rūpam and then mixes up the order.
n.­131
We have not emended sems can (sattva) to byang chub sems dpa’ (bodhisattva), the reading at Ghoṣa 432, Gilgit 48r10, PSP 1-1:139, ’bum 3.­656, nyi khri 3.­142, and le’u brgyad ma ga 115b5.
n.­132
Earlier it said, “You say bodhisattva again and again” (bodhisattvo bodhisattva iti).
n.­133
The dropping of the quotation mark (zhes bya ba) around bodhisattva may be just a scribal error.
n.­134
“Comprehend” (khong du chud, parijñā) is knowledge paired with “elimination” (spang ba, prahā) that follows just below.
n.­135
Ghoṣa also has “the four foods” (āhāra) here; ’bum 4.­8 (ka 314a7), nyi khri 4.­4 (ka 118a1) zas.
n.­136
Gyurme (khri pa), 12.12, translates the names of a hundred and eleven meditative stabilizations (not the same list) into English. The list in Ghoṣa has the sequence of jumping meditative stabilizations that explains the siṃhavikrīḍita and siṃha­vijṛmbhita meditative stabilizations at this point (explained below, 62.­54–62.­56). It makes good sense.
n.­137
kun tu lta ba’i phyag rgya ting nge ’dzin. Ghoṣa and Kimura avalokita; ’bum 4.­17 (ka 318a4), nyi khri 4.­6 (ka 119b6), and le’u brgyad ma ga 124a1 phyan re gzigs.
n.­138
chos thams cad shes par bzod pa la ’jug pa. Ghoṣa 484 sarva­dharma­jñānādhivāsana; ’bum 4.­17 (ka 318b4), nyi khri 4.­6 (ka 120a1) chos thams cad shes par gnas pa la ’jug pa. One of the meanings of adhivāsana (“to live above something”) is “forbearance.”
n.­139
Both ’bum and nyi khri render ākāra by rang bzhin.
n.­140
The Skt name is from Ghoṣa; PSP caturmāra­bala­vikāraṇa; ’bum, nyi khri, le’u brgyad ma ga 124a5 bdud bzhi’i dpung sel ba.
n.­141
skyon gyi spyi gtsug; ’bum 4.­19 (ka 319b5), nyi khri 4.­7 (ka 120a7) skyon chen po; le’u brgyad ma has rtse mo’i skyon; Edg, s.v. mūdhāma, comments on Ghoṣa’s reading.
n.­142
byang chub sems dpa’i skyon med pa, bodhisattva­nyāma (“the absence of hardheadedness”).
n.­143
PSP 1-1:150 bodhisattva­mūrdhāmaḥ; Ghoṣa 486 bodhisattva­syāmaḥ.
n.­144
LSPW 119 renders abhiniviś, adhisthā, and saṃjñā (“settle down on,” “insist on,” and “hold to be true”).
n.­145
This list is probably the result of a block cutter’s mistake. The correct list is nyi khri 4.­11 (ka 121a1–4) gzugs stong, then mi rtag, sdug bsngal, bdag med, zhi, stong, mtshan med, smon med; Ghoṣa 486–88 śūnya, anitya, duḥkha, anātman, animitta, apraṇihita; Gilgit 51v12–13 has śānta after anātman.
n.­146
skyon med pa, nyāma (“absence of hardheadedness”). When nyāma is understood as niyāma it means “secure,” “fixed,” “definite.”
n.­147
One expects the emptiness of not apprehending at this point in the list, as at Ghoṣa 490, PSP 1-1:152–53; ’bum 4.­32 (ka 323a4), nyi khri 4.­13 (ka 122b2–3), and le’u brgyad ma ga 126b1–2 mi dmigs pa stong pa nyid.
n.­148
This is very elliptical. Cf. PSP 1-1:153, Ghoṣa 490, ’bum 4.­34, nyi khri 4.­14.
n.­149
Ghoṣa 495.
n.­150
Here Ghoṣa acittam avikāram avikalpam suggests not “no thought,” but “without thought,” corroborated below by acintya, “not something accessible to thought.”
n.­151
Cf. Aṣṭa 38 prakṛtiś cittaṃ svabhāvaṃ; Eight Thousand, 84 “since in its essential original nature thought is transparently luminous.”
n.­152
PSP 1-1:154, Ghoṣa 495 kiṃ punar āyuṣman subhūte asti tac cittaṃ yac cittam acittam (“The thought that is no thought, does that thought exist?”).
n.­153
As it stands, this reads, “Because, in this perfection of wisdom is detailed instruction for the three vehicles‍—the level of bodhisattva great beings, the level of śrāvakas and pratyekabuddhas, bodhisattvas and buddhas in which they should train.” However, we have emended kyi sa to kyis based on Bṭ3 7.­30 (91b); also PSP 1-1:155 tathā hy atra prajñā­pāramitāyāṃ trīṇi yānāni vistareṇopadiṣṭāni yatra bodhisattvair mahā­sattvaiḥ śrāvaka­bhūmau vā pratyekabuddha­bhūmau vā bodhisattva­bhūmau vā śikṣitavyam: “Because, in this perfection of wisdom is given in detail instruction for the three vehicles in which bodhisattva great beings should always train on the level of śrāvakas and pratyekabuddhas and on the level of bodhisattvas”; Ghoṣa 503 atra hi prajñā­pāramitāyāṃ vistareṇa trīṇi yānāny upadiśyānte yatra bodhisattvair śrāvakaiḥ pratyeka­buddhaiś ca satatasamitam (’bum 4.­54 (ka 332b6), nyi khri 4.­24 (ka 125b7) rtag tu) śikṣitavyam: “In this perfection of wisdom is detailed instruction for the three vehicles in which bodhisattvas, śrāvakas, and pratyekabuddhas should always train.”
n.­154
gnas pa (sthita) and thug pa (viṣṭhita); le’u brgyad ma ga 129a6–7 gnas pa and gnas pa dang bral ba.
n.­155
PSP 1-1:156, Ghoṣa 505, Gilgit 280.5 kasya nāmadheyaṃ kariṣyāmi bodhisattva iti.
n.­156
There is a change here from gang la to ji ltar.
n.­157
We have adapted LSPW’s translations of these terms: tathatā, avitathatā, ananyatathatā, dharmatā, dharma­dhātu, dharma­sthititā, dharma­niyāmatā, bhūtakoṭi, acintya­dhātu; PSP 1-2:56 gives them in this order.
n.­158
Ghoṣa 553, Kimura 1-1:161, ’bum 5.­189 (ka 366a5), and nyi khri 5.­16 have the last words later.
n.­159
Bṭ3 4.­554 understands “a syllable” to be a letter standing as an acronym.
n.­160
Ghoṣa 568, PSP 1-11:168 rūpānityatā; ’bum 5.­230 (ka 378a3), nyi khri 5.­26 (ka 136a4) gzugs mi rtag pa nyid (“the impermanence of form”).
n.­161
PSP 1-1:170 patita; Ghoṣa 582 gata.
n.­162
“Enactment” renders abhisaṃskāra; Conze 1973a, s.v. anabhisaṃskāra, “put together, brought together.” The idea is that when they are meditating on the dharmas from the perspective of the fundamental scriptures and understand “I” does not exist as they have taken it to be, and when they meditate on the dharmas from the perspective of the Great Vehicle scriptures and contemplate their lack of an intrinsic nature, they get tied up in it and settle down on what is not ultimately real as real.
n.­163
Alternatively, “does not assist” it. There are two meanings of parigrah (yongs su ’dzin): one (“fully grasp”) may be positive or negative, and one (“assist” = compassion, a compassionate teacher) is positive. The upāyakauśalya in the sentence suggests the latter meaning is primarily intended.
n.­164
Read nges pa (niyata) not des pa.
n.­165
bzo sbyangs (“Artisan Trainer”); ’bum 5.­423 (kha 20a7) ’phreng ba can (“One in a Line [of Artisans]”). Lamotte (Chodron 2001, 1759 n. 554) says “the wandering mendicant Śreṇika appears as the prototype of the Mahāyānist saint.” He does not at first understand that the dharmas taught in the fundamental Buddhist scriptures have no intrinsic nature, but he has faith in the Buddha teaching that doctrine. “The king Seniya (Śreṇya, Śreṇika) Bimbisāra” (Kern 1896, 18) is a different person.
n.­166
LSPW 135 “gone to a beyond which is no beyond,” supported by ’bum 5.­442 (kha 34a6), nyi khri 5.­56 (ka 143b5), le’u brgyad ma ga 145b1, and PSP 1-1:173, Ghoṣa 633 apārapāragatām; Gilgit 284.10–11 atārapāragamanatām upādāya (“a going to a beyond that does not cause freedom”).
n.­167
’bum 5.­504 (kha 61b7), nyi khri 5.­79 (ka 147b7), le’u brgyad ma ga 148b2 nye; PSP 1-1:177 asannī­bhavati; Ghoṣa 681 sarvākāra­jñatāyā ābhyāśī­bhavati, Gilgit 287.7 sarva­jñatāyā ābhyāśī­bhavati: “has become habituated to.”
n.­168
This chapter and khri pa chapter 12 are very similar.
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.­170
Ghoṣa 683–753; LSPW 139 renders upalambha “basis” but in a note gives the excellent “what is falsely considered as an ascertained fact.”
n.­171
PSP 1-1:182 upaiti nopaiti ca; LSPW “both approaches and does not approach.”
n.­172
Here “so” renders de ltar. Ghoṣa 825, PSP 1-1:182, and le’u brgyad ma ga 151b6 preface the statement āsannībhavaty ayaṃ bodhisattvo mahā­sattvaḥ sarvākāra­jñatāyāḥ with “if bodhisattva great beings practicing the perfection of wisdom like that do not tremble, feel frightened, or become terrified, if their minds are not cowed by any dharma, do not tense up, and do not experience regret.”
n.­173
mnyam pa nyid is not found elsewhere and is not glossed at Bṭ3 4.­620.
n.­174
The rin po che (ratna) may be simply an honorific. Ghoṣa vajraḥ; nyi khri 6.­20 (ka 152b4) has just rdo rje.
n.­175
Edg says this is a different form of the word vyāskandhaka.
n.­176
Mvy śuddhasāra; Ghoṣa 828 śuddhābhāsa; PSP 1-1:183, Gilgit 292.9 śuddhāvāsa; below, 15.­35, ’bum 6.­162 (kha 178b4), nyi khri 6.­20 (ka 153a3), le’u brgyad ma ga 153b6 dag pa dam pa. dam pa perhaps originally translated āvāra understood as related to vara = dam pa.
n.­177
This is Edgerton’s name for the meditative stabilization.
n.­178
PSP anantaprabha, but le’u brgyad ma ga 154b1 spobs pa mtha’ yas pa.
n.­179
There are many different versions of the name of this meditative stabilization. We have based the reconstruction of the reading here (and below, 15.­118), rtogs pas srid pa’i mun pa thams cad dang bral ba, as reading (with Mironov, see Edg, s.v. nairvedhika-sarva-bhava-talopagata) tamas (mun pa) in place of tala (gzhi), and apagata (bral ba) in place of avagata (khong du chud); Ghoṣa 833, Gilgit 293.4 nairvedhika­sarva­bhava-talāpagata, Ghoṣa 1423, Gilgit 341.10 -vigata (Edg opines this is definitely wrong); PSP 1-1:183 niratiśaya­sarva­bhava­tala­vikiraṇa, 1-2:73 nirvedhika­sarva­bhāva­talādhikāra; le’u brgyad ma ga 154b3, nyi khri ka 153b7 srid pa’i gzhi thams cad rtogs par khong du chud pa; ’bum kha 182b6–7 rtogs pas srid pa’i gzhi thams cad khong du chud pa; again found later nyi khri ka 231a3, le’u brgyad ma ga 224a2.
n.­180
le’u brgyad ma ga 154b4, nyi khri ka 154a1, ’bum kha 183b3–4 mngon par dmigs pa med pa renders Mvy anabhilakṣita, LSPW 202 “Undistinguished.”
n.­181
Ghoṣa 834 samyaktva­mithyātva­sarva­saṃgrahaṇa, PSP 1-1:184 samyaktva­mithyātva­saṃgraha, Gilgit 293.6 samyaktva­mithyātva­saṃgrana. I have followed LC who gives samyaktva-mithyātva-sarva-grasana as the correct form, though it seems likely grahaṇa may itself have the meaning sel ba in certain contexts.
n.­182
The translation of araṇa as sgra med here for Ghoṣa 835 araṇa­saraṇa­sarva­samavasaraṇa is noteworthy. Mvy has nyon mongs pa med pa dang nyon mongs pa dang bcas pa thams cad yang dag par ’du ba; ’bum kha 185a2–3, and nyi khri ka 154a6 render the compound nyon mongs pa dang bcas pa thams cad nyon mongs pa med par yang dag par gzhol ba (“In which All Conflict Has Found Its Way to a Natural Resting Place in Non-conflict”).
n.­183
LSPW 203 renders this “Stability of Nonthought in Suchness.”
n.­184
PSP and le’u brgyad ma take vākkalividhvaṃsana and gaganakalpa to be separate.
n.­185
Gilgit 294.6 avidya­mānatvena, alternatively, “are not known.”
n.­186
Ghoṣa 837 avidyamānatvāt.
n.­187
We have rendered ji ltar here “as is to be expected.” Alternatively, reading yathāpi nāma for ji ltar, this might be translated, “You have demonstrated what I have said, namely, that you are the foremost of śrāvakas at the conflict-free stage.”
n.­188
LSPW “How then do they not exist?” is not supported by the reading in PSP 1-1:188, Ghoṣa 842 kathaṃ bhagavann ete dharmāḥ saṃvidyante or Gilgit kathaṃ punar bhagavann ete dharmā vidyante. The m(a) on the mchis pa at le’u brgyad ma ga 157a7, ’bum kha 191a7, and nyi khri ka 156b5 chos ’di dag rnam pa gang gis mchis pa lags is a sngon ’jug, not a negation.
n.­189
The word vid means both “exist” and “know.” The word saṃvid has the same two meanings, perhaps 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, they say ‘ignorance,’ ” and “As they do not exist, so do they exist. Thus, not existing, they say ‘not existing.’ ”
n.­190
’bum 6.­188 (kha 191a7–b1) ji ltar med pa de ltar yod de / de ltar yod pa ma yin pas de’i phyir med ces bya’o / gsol ba / bcom ldan ’das de ci’i slad du/ mchis pa ma lags pa la ma mchis pa zhes bgyi / gzugs, etc. “ ‘As they do not exist so do they exist. Because they thus do not exist they are therefore said to be “nonexistent.” ’ [Śāriputra] asked, ‘Lord, why is it said of the nonexistent that they are “nonexistent”?’ The Lord said, ‘Form does not exist’ ”; nyi khri 6.­37 (ka 156b5) mchis pa ma lags pa de la mchis pa zhes bgyi “Lord, why is it said of the nonexistent that they ‘exist’?” The translators read vidyā, or more likely the ma has been accidentally left out by the carver.
n.­191
Ghoṣa 872 pratiṣṭhā.
n.­192
Ghoṣa 885 “by way of not apprehending inner emptiness” and the rest of the list of emptinesses down to abhāva­svabhāva­śūnyatā; Gilgit 297.2 adhyātma­śūnyatāyā yāvad sarva­dharma­śūnyatāyā anupalambha­yogena; PSP 1-1:191 differs.
n.­193
Ghoṣa 898–904; Gilgit 297.12; PSP 1-2:3–4.
n.­194
Cp. samjñāsamajñā (Ghoṣa 905 atraiṣāṃ saṃjñā­samajñā­prajñapti­vyavahāraḥ / pañca­sūpādāna­skandheṣu yad uta bodhisattva iti), rendered at ’bum 7.­122 (kha 237b4) nye bar len pa’i phung po lnga po ’di dag la ’di lta ste / byang chub sems dpa’ zhes bya ba ming dang brda dang gdags pa dang tha snyad du bya ba yin nam.
n.­195
Ghoṣa 905 is clearer, prefacing the statement with “The way I understand what you, Lord, have said is that there is a training that should be done (śikṣitavyaṃ bhavati) for unsurpassed, perfect, complete awakening by bodhisattva great beings training in the perfection of wisdom as an illusory person. And why? Because, Lord, all these‍—that is, the five appropriating aggregates‍—should be known as illusory persons.” LSPW 152–53.
n.­196
Bṭ3 4.­665 says this means they are illusory and nonexistent things like the five aggregates.
n.­197
grang renders mā; Ghoṣa 910, Gilgit 299.9 mā haiva; PSP 1-2:6 mā khalu.
n.­198
Ghoṣa 937.
n.­199
dge ba’i bshes gnyen gyis yongs su spangs (also in ’bum and nyi khri) kalyāṇa­mitra­parivarjita. In regard to spangs, there is a cause and result form: spong, spangs, spang, spongs (“to reject, forsake”) and phong, phongs (Jäschke gives only the forms ’phongs and phongs) (“to be destitute of”). It does not seem possible the Tib means “destitute of spiritual friends,” even though the Skt is capable of that meaning.
n.­200
Gilgit 304.4, Ghoṣa 1042, PSP 1-2:12 tayā ca prajñā­pāramitayā manyate; LSPW 157 “fancies himself for it.”
n.­201
This marks the end of the most detailed list so far in the Śatasāhasrikā (Ghoṣa 1042–1185).
n.­202
PSP 1-2:14, Ghoṣa 1186, Gilgit 305.9 upadiś, ācakṣ.
n.­203
This work of Māra is totally missing from Gilgit. Missing from the list here are gāthā, udāna, vaipulya, adbhūtadharma, and upadeśa. Ghoṣa, PSP, ’bum, nyi khri, and le’u brgyad ma all say the bad friend is one who does not identify as Māra’s work all twelve branches connected with śrāvakas taught by Māra disguised as the buddha to a bodhisattva.
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.­205
All versions render pada by rjes (“track”‍—literally “afterward, what is left”).
n.­206
Gilgit 310.10 asattāyām; Ghoṣa 1257 asaṅgatatāyām; PSP 1-2:24 asaktatāyām asadbhūtatāyāṃ; le’u brgyad ma ga 181a5 chags pa med pa nyid dang / yod par gyur pa ma yin pa nyid; ’bum ga 60a7 med pa yang dag pa nyid la; nyi khri ka 185a4 has ma chags pa dang / med pa yang dag pa nyid la.
n.­207
Although the reading thabs la mkhas pa is supported by PSP 1-2:24 upāyakauśalaṃ and le’u brgyad ma ga 181b5 thabs mkhas pa dang, the correct reading is likely Ghoṣa 1258 aupadikaṃ. ’bum 8.­77 (ga 60b7) and nyi khri 8.­32 (ka 185b3) have nyams su blang ba dang ldan pa’i dngos po “the place of the basis of merit that is together with taking up practice.” This is perhaps Kumārajīva’s reading recorded by Mppś 2246 (English version V 1856) “K’iuan-tao perhaps is the original Indian samādāpana … an incentive (in Tib, bskul ba) to do something.” The exhaustive explanation in Mppś does not mention the reading thabs la mkhas pa. Mvy gives rdzas las byung ba’i (“arisen from material things”) bsod nams bya ba’i dngos po as rendering aupadhikaṃ puṇya­kriyā­vastu.
n.­208
“Backbiting” means intentionally separating friends by speaking behind their back.
n.­209
Here las (karman) probably means the latency left by an action, or else the bare action understood as separate from the motivating force.
n.­210
Pema Karpo, 130a2–5, explains: “The third [deliverance is as follows]. Again, having resorted to a mind of the fourth concentration, they open up to the belief that all forms are of one taste‍—beautiful‍—based on these three perceptions: that pleasant [and unpleasant forms] are contingent on each other (a silver pot, for example, contingent on the copper one, is pleasant, and contingent on the gold one is unpleasant), the perception free from both a silver pot being pleasant and unpleasant, and the perception that the basic nature of a single silver pot that is pleasant and unpleasant has the same nature. This meditation counteracts liking, that is, counteracts the conceptualization that a mentally created pleasant form is desirable, and a mentally created unpleasant form is undesirable, respectively.”
n.­211
PSP 1-2:27, Gilgit 313.3, Ghoṣa 1262 na anyathātvaṃ; le’u brgyad ma ga 184a3, ’bum 8.­88 (ga 64a4), nyi khri 8.­42 (ka 188a4) gnas pa las gzhan du ’gyur pa mi mngon pa/myed/med pa “remains without change,” “does not become something else.”
n.­212
LSPW 169 renders this “on account of their nondiscrimination and their nonconstruction.”
n.­213
Mppś (English version, 254) says, “Moreover he is called mahāsattva because he is the chief of many beings.”
n.­214
Mvy 5075 gives phal po che as a translation of nicaya, “heaping up, collection, assembly.”
n.­215
PSP 1-2:28, Ghoṣa 1264 have causal nirvāpita, but it is not explicitly here in the Tib translation.
n.­216
Unmixed (ma ’dres pa, avyavakīrṇa) thought is not influenced by śrāvaka or pratyekabuddha hankerings.
n.­217
PSP 1-2:29 ekaikasyāpy ahaṃ sattvasya; Ghoṣa 1264, Gilgit 314.3 ekaikasyāhaṃ sattvasya; ’bum 8.­97 (ga 65b3), nyi khri 8.­50 (ka 189b2) sems can re re’i don du yang (“for the sake of each being, individually”).
n.­218
“Be preoccupied with” renders kun tu dga’ ba’i rnal ’byor la brtson pa, ārāmatāyogānuyukta. Āryavimuktisena (AAV, Sparham 2006–11 vol. 3, 69) says, “It uses both the word yoga and anuyoga (“yoga that follows”) to indicate [those who] apply themselves (yoga), and then again apply themselves (anuyoga) to the truth of suffering and origin, and the truth of cessation and path, respectively, in a temporal sequence.”
n.­219
See 9.­24.
n.­220
On the name of this chapter (khrel yod, apatrāpya), see LSPW 160, n. 1. Conze opines it is an early corruption from aupamya in an early manuscript and calls the chapter “Similes.” There is no chapter ending at ’bum 8.­110, nyi khri 8.­58, or le’u brgyad ma ga 187a5.
n.­221
We have supplied “in the three realms” from Ghoṣa 1278–79, PSP 1-2: 31, aparyāpannaṃ traidhātuke.
n.­222
A sentence has dropped out here similar to nyi khri 8.­64 (ka 192a6) de ci’i phyir zhe na / ’di ltar sems ni sems ma mchis pa ste/ sems ma mchis pa de la yangs chags pa med do. “And why? Because thought is no thought and because it is no thought it is unattached even to that thought.” Below (12.­16) Śāriputra says Subhūti has said this earlier.
n.­223
Ghoṣa 1292 acittatvāt tatrāpi citte ’sakta iti. See n.­222. This is either a cross-reference to Subhūti’s statement in the Eight Thousand, or a reference to a line missing from this version. The statement is also found at khri pa 7.45, and, perhaps in an editorial decision of Haribhadra, in le’u brgyad ma ga 188a3.
n.­224
The reading here and at Ghoṣa 1292, PSP 1-2:33, and Gilgit 317.3 is uncertain, in some part because the absence or presence of a virāma sign is optional. ’bum ga 85b1, nyi khri ka 193b4 rab ’byor gzugs med pa yang gzugs la chags pa med do; le’u brgyad ma ga 189a5 rab ’byor gzugs kyang gzugs med pa la chags pa med do. LSPW 174 has, “Is not also form unattached to no-form?”
n.­225
Here kiyatā (rendered “to what extent” rather than “with how many”) modifies the “strands” (of either the perfections or beings) that are closely interwoven as the armor and strapped around the body for protection.
n.­226
Ghoṣa 1302, Bṭ3 4.­744 have the refrain “one is therefore said to be ‘armed with great armor.’ ”
n.­227
Pariṇāmaya (“to transform”). Jäschke, s.v. sngo ba, notes sngo ba, the Tib rendering of pariṇāmaya (“turn over, dedicate, transform”), is rooted in the same meaning as sngo (“blue green”). MW, s.v. pariṇāma, gives as one of its meanings “mature, ripen.” The metaphor means the root grows into (“greens out into”) the branches and the leaves and the fruit of bodhi.
n.­228
Here and with the following perfections Ghoṣa 1303 has “practicing the perfection of wisdom”; ’bum 8.­174 (ga 93a3) shes rab kyi pha rol tu phyin pa la spyod cing / sbyin pa yong su gtong ba’i sbyin pa’i pha rol tu phyin pa’i go cha’o.
n.­229
Ghoṣa 1304, PSP 1-2:35, Gilgit 319.1 nimittīkṛ; ’bum 8.­180 (ga 93b6) mtshan mar mi byed (“does not make those perfections into a causal sign”).
n.­230
PSP 1-2:35 kuśalamūlam, “the wholesome root,” is better.
n.­231
Earlier (2.­30) it says, “the perfection of giving is completed by way of the purity of the three spheres, not apprehending a gift, giver, or recipient.”
n.­232
So also Ghoṣa 1313, ’bum 8.­219, and nyi khri 8.­121. The two questions are different at PSP 1-2:39 mahāyāna­saṃprasthito mahāyāna­samārūḍho and le’u brgyad ma ga 196b1 theg pa chen po la yang dag par ’jug pa / theg pa chen po la ’dzeg par ’gyur pa, supported by Abhisamayālaṃkāra 1.45 prasthāna­pratipad mahāyānādhirohiṇī.
n.­233
Bṭ3 4.­1300 says, “Names, designations, conventional terms and so on are ‘tokens’; defining marks and behaviors are ‘signs.’ ” Both of these explain “attributes” (ākāra, rnam pa), the aspects of a particular thing that make up its identity. They pay attention to the attributes and so on of space because, like space, all the different meditative states are ultimately the same, without any intrinsic nature.
n.­234
In the scheme of the Abhisamayālaṃkāra this ends the ṣaṭ­pāramitāprasthāna. It is marked as such in Haribhadra’s revised version (PSP 1-2:41), and this may be an accidental incorporation of that gloss into this text.
n.­235
“Practicing the immeasurables” (PSP 1-2:42 apramāṇeṣu carataḥ prajñā­pāramitā) is expected, as with all the earlier five perfections, but Ghoṣa 1327 does not have it.
n.­236
LSPW 183 “his cognition does not proceed in the three periods.”
n.­237
So too ’bum ga 112b3, nyi khri ka 205a5 yang dag par gnas; PSP 1-2:44, Ghoṣa 1329 samārūḍha; le’u brgyad ma ga 200a1 zhugs, and ga 200a2 ’dzeg pa; ’bum ga 112b1, nyi khri ka 205a3 gnas; Abhisamayālaṃkāra 1.45d adhirohinī; mngon rtogs rgyan ka 4a6 ’dzegs.
n.­238
PSP ārohati; Ghoṣa, Gilgit 321.1 samārohati.
n.­239
Here the translators render bhāvanāvibhāvanā by bsgom par rnam par gzhig pa. Later they render it consistently bsgom par rnam par ’jig pa, “a disintegration of meditation” (at 51.­78 bshig pa, the past tense of ’jig pa). Alternatively, “in order (phyir) to cause an investigation/disintegration.” Ghoṣa 1331, PSP 1-2:44 bhāvanāvibhāvanārthena; le’u brgyad ma ga 200b1 bsgom pa rnam par gzhig pa’i don du; ’bum 8.­253 (ga 113b1), nyi khri 8.­147 (ka 205b1) bsgom pa rnam par bsgom pa’i don du, “in order to develop a meditation”; LSPW 184 “a development in the sense of annihilation.”
n.­240
Contextually byang chub sems dpa’ is expected. Ghoṣa 1334 bodhisattvānupalabdhitām upādāya; PSP 1-2:45 sattvānupalabdhitām upādāya but le’u brgyad ma ga 200b3 byang chub sems dpa’ dmigs su med pa’i phyir.
n.­241
PSP 1-2:46 ghoṣam udīrayanti yaśaḥ prakāśayanti; Ghoṣa 1340 yaśas udīrayanti ghoṣam praśrāvayanti; Gilgit 322.14 varṇaṃ bhāṣante śabdam udīrayanti ghoṣam anuśrāvayanti.
n.­242
PSP 1-2:48 dharmataiṣā subhūte dharmāṇāṃ māyādharmatām upādāya; literally, “Having taken the true nature of dharmas as conjured up, this is the true nature of dharmas.”
n.­243
“Knife, or a sword” renders lag cha dang / mtshon. Mvy only the generic āyudha for lag cha; PSP 1-2: 39 only daṇḍa­loṣṭa­muṣṭi­śastra­prahāran.
n.­244
Ghoṣa 1358, Gilgit 326.1, PSP 1-2:50 kāyika­caita­sika­vīrya.
n.­245
Ghoṣa 1361, Gilgit 327.1 gatvā.
n.­246
Ghoṣa 1369, PSP 1-2:52 sarvvākāra­jñatāpratisaṃyuktena cittena viharan nānyeṣāṃ cittotpādānām avakāśam dadati; Gilgit 328.1 sarvākāra­jñatāpratisaṃyuktena cittena nānyeṣāṃ cittotpādānām akāśaṃ dadāti.
n.­247
LSPW 191 “not armed with an armor.”
n.­248
Gilgit 329.5–6 akṛtā subhūte sarva­jñatā anabhisaṃskṛtā; Ghoṣa 1380 akṛtāhi subhūte sarvvākārajñatā / avikṛtā anabhisaṃskṛtā; PSP 1-2:54 sarvākāra­jñatā akṛtā avikṛtā anabhisaṃskṛtā. AAV (Pensa, 93) explains kṛta as a basic construction (common to all things), vikṛta a further process of particularization (the nyi khri’s rnam par byas) and for abhisaṃskṛta (“making manifest the attainment of a result”), that is, the final stage in a process of constructed existence.
n.­249
In the expanded version of the list (6.­5) are self, a living being, a creature, one who lives, an individual, a person, 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.
n.­250
gzugs nyid med pa’i phyir. It is odd to write gzugs med nyid kyi phyir in Tib. nyi khri ka 217b1 and le’u brgyad ma ga 214a2 both have gzugs med pa’i phyir. LSPW “nonbeingness” conveys that asattva here (as in sarve sattvāḥ and bodhisattva) means more than just a state of nonexistence.
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.­254
Alternatively, sbyin par byed may simply render dadāti (“he gives”).
n.­255
“Not unmoved” renders ther zug du gnas pa med pa, akūṭastha.
n.­256
gzugs su rung ba; elsewhere (3.­23) gzugs su yod pa.
n.­257
“Existent thing” (being) renders bhāva, “nonexistent thing” (not being) abhāva, “intrinsic nature” (own-being) svabhāva, and “a nature from something else” (other-being) parabhāva.
n.­258
This is the samādhirāja in the earlier list.
n.­259
The earlier list also has samāhitāvasthā­pratiṣṭhāna, rājamudra, and balavīrya before samudgata.
n.­260
This is sarva­dharma­samavasaraṇa­samudra in the earlier list.
n.­261
Only D includes this meditative stabilization in this list. It is in this place in the earlier list. Only PSP 1-2:71 gives an explanation of a nāmanimittapraveśa meditative stabilization later.
n.­262
This is rendered me sgron (jvalanolka) in the earlier list.
n.­263
In the earlier list the translators read anāvilakṣānti and rendered it bzod pa rnyog pa med pa.
n.­264
PSP 1-2:65 anusārapratisāra.
n.­265
We have rendered the meditative stabilization as vimalaprabha in place of vimalapratibhāsa following Gilgit 337.1 and PSP 1-2:65.
n.­266
Here D has gdung ba med pa’i glog gi ’od; all the other editions of khri brgyad stong pa do not have this meditative stabilization at this point in the list. We speculate that somebody opined vidyutprabha could be dangerous and added gdung ba med pa. This then led others to drop the meditative stabilization altogether. Ghoṣa, Gilgit, and PSP have vidyutprabha.
n.­267
This is in PSP; Gilgit, Ghoṣa both have sarva­loka­prabhākara as in the earlier list.
n.­268
The earlier list goes arajovirajonaya­yukta, araṇa­saraṇa­sarva­samavasaraṇa (this is clearly the reading at Gilgit 337.3 and Ghoṣa 1414), and araṇa­samavasaraṇa. Here araṇa is rendered nyon mongs pa med pa.
n.­269
Again, as in the earlier list, araṇa is rendered sgra med here. (See n.­182.)
n.­270
Again, as in the earlier list (9.­24), the translator reads niścitta.
n.­271
A subject, not explicitly spelled out in the scripture, has been supplied.
n.­272
Cf. Edg, s.v. atyudgama (shin tu ’phags par ’gro ba); LSPW “One is elevated above all concentrations”; Gilgit 337.8 has only udgama.
n.­273
Ghoṣa 1416, Gilgit 337.10 vajra is better; PSP 1-2:66 vajropama.
n.­274
LSPW says it means “One establishes oneself in all concentrations with the definiteness of a king.”
n.­275
Mistakenly reading ratna for raṇa. PSP 1-2:68, later in the list, has tatra katamo raṇajaho nāma samādhiḥ? yatra samādhau sthitvā sarva­samādhīnāṃ nimittāny api jahāti prāg evānyāni nimittāni kleśānāṃ, tenocyate raṇajaho nāma samādhiḥ, exactly what is translated here. Ghoṣa 1417 has the name preraṇajaha? and then raṇajaha with the explanation sarva­kleśa­malān śoṣayati “cause the stains of all the afflictions to dry out”; Gilgit 338.7 has raṇajaha with the explanation sarva­kleśam alam / sarva­kleśa­malam śuṣayati (“enough that it dries out all the afflictions, it dries out all the stains of afflictions”); nyi khri ka 226a4 translates dhvajāgra­keyūra; PSP 1-2:67 tejovatin, translated at le’u brgyad ma ga 220b2. It is noteworthy that from this point the translation into Tib no longer mirrors the structure of the sentence in Gilgit and Ghoṣa but changes to that found in PSP (tenocyate is de’i phyir).
n.­276
Jāschke, s.v. lham me (snang), lhan ne (snang), and lhang nge (snang), all as different forms of the same word meaning “clear and distinct.”
n.­277
This renders exactly Ghoṣa 1418 sarva­samādhīnāṃ malam apakarṣati sarva­samādhīn pratibhāsayati; PSP balam ākarṣayati sarva­samādhīn prabhāvayati!; nyi khri ka 228a2, le’u brgyad ma ga 221a5 have only dri ma sel ba.
n.­278
LSPW “cannot be overturned.”
n.­279
The translation’s sentence structure here reverts to the Gilgit and Ghoṣa form.
n.­280
LSPW suggests “Jewel Cusp.”
n.­281
Ghoṣa 1420, Gilgit 339.14 amudrā­koṭi­mudritatām upādāya; PSP 1-2:70 ādimudrā­mudritām upādāya is LSPW “with a seal from the very beginning.”
n.­282
Emend dpyod pa to spyod pa.
n.­283
Ghoṣa, Kimura, Gilgit 341.8 all read cākārābhinirhāraṃ samanupaśyati; we think it makes more sense saying “he sees the consummation,” but also nyi khri ka 230b7 and le’u brgyad ma ga 223b7 mi mthong.
n.­284
There is no explanation here for the vidyutprabho nāma samādhiḥ.
n.­285
This renders gnyid kyis non pa gsal ba, nidrāklama­prativinodana. LSPW “dispelling exhaustion by sleep.”
n.­286
So Kimura 1-2:76 kumbhakāraḥ kumbhakārāntevāsī vā. Ghoṣa 1429, Gilgit 344.2 bhrama­cakravarttī bhrama­cakravarttevāsī vā, “spinner of the humming wheel,” allows for other, perhaps more appropriate analogies to do with directing water to fields or grinding grain.
n.­287
mon sran de’u, literally “Indian shot bean,” a nice description.
n.­288
Kimura 1-2:78, Ghoṣa 1432 bahirdhākāye (“outer body”).
n.­289
skyugs za/skyugs pa: “vomit-eater” (also a word for a dog and type of demon) probably renders vāntāda (Ghoṣa 1432 vāstāsa?).
n.­290
Ghoṣa 1436 cittaṃ pragṛhṇāti samyak pradadhāti; alternatively, Kimura 1-2: 80 “exerting themselves mentally, and setting it out as a perfect goal.”
n.­291
The four are desire-to-do = yearning (chanda), perseverance (vīrya), concentrated mind (citta), and examination (mīmāṃsā). The meditative stabilization is a mental force that functions to make each of the four stable, causing the stabilization of the desire (the yearning) to be mindful and make an effort and so on. Alternatively, all four factor into a perfect meditative stabilization. Meditative stabilization is being highlighted, as were mindfulness and effort (or abandonment) in the earlier two sets of four applications of mindfulness and four right efforts. Each of the four limbs are necessary. The “concentrated mind” limb is then the latency from earlier habituation rather than the stabilized or concentrated mind itself.
n.­292
Alternatively, “knowledge that cuts off the artificial aggregates”; cf. LSPW 156, n. 3.
n.­293
This is a repetition of 13.­38; cf. PSP 1-2:41 and Ghoṣa 1444 that have the four meditative stabilizations before the four immeasurables.
n.­294
This is a repetition of 16.­72–16.­80.
n.­295
A better reading is below (73.­67): rnam par smin pa gnas kyi rnam pa dang / rgyu’i rnam par (khri pa has gnas kyi sgo nas dang / rgyu’i sgo nas; Ghoṣa 1446, PSP 1-2:83 sthānaśo hetuśaḥ; ŚsPN4/2 0083r2 sthānaso hetuso vipākaṃ; Gilgit 621.6 sthānaśo hetuto vipākaṃ) “They accurately know from the perspective of place and from the perspective of cause the results of past, present, and future actions and the undertaking of actions.”
n.­296
This may simply mean “the world with its various places and multiplicity of regions.”
n.­297
Elsewhere the compound vimukti­jñāna­darśana is rendered “knowledge and seeing of liberation.”
n.­298
Saloman (1990) derives the 42 letters (“the arapacana syllabary”) from the Karoṣṭhī alphabet; Brough (1977) examines them in the light of the Laṅkāvatāra­sūtra in Chinese translation; also LSPW 211–13 and notes. We have not followed the correct extended Wylie transliteration.
n.­299
khyad par med pa = nirviśeṣāt; Ghoṣa 1450, PSP 1-2:85 paramārtha­nirdeśāt (“because it teaches the ultimate”).
n.­300
To avoid a repetition with sa below, this should be either ṣ (as in ṣaḍāyatana) or śr (as in ṣaddha, Skt śraddha, according to Brough 1977).
n.­301
Here stambha is rendered khengs (“conceited”). Again Brough, based on Chinese translations and transliterations, suggests ṣṭha to avoid repetition with stha below.
n.­302
sdig pa, heṭ(h)a; better Ghoṣa ṭakāra rendering Mvy bsdigs pa, the spelling in Bṭ3; LSPW suggests ṭalo (sthala) “the other shore,” based on a reading of Kumārajīva’s translation.
n.­303
’bum ga 195b2, nyi khri ka 246b1 chags; LSPW “tied down.”
n.­304
This is a conjectural rendering of a zhes bya ba la sogs pa’i yi ge la ’jug pa’i phyag rgya a zhes bya ba la sogs pa yi ge’i phyag rgya’i tshig ’di dag. The letter a is a mudrā (“seal”) in the sense of a mark left to show authenticity because as a negation it shows all words and their means are empty of an intrinsic nature. The letter a is an “entrance” because it is the first letter of the alphabet. Through it you get to all the other letters, and by extension, through it you get to all the words and sentences built up out of letters and to the meanings they convey. Bṭ3 1.­50 cites a passage similar to Gilgit 351.1–2: tatra katamāni dhāraṇī­mukhāni yad utākṣara­samatā bhāṣyasamat akṣara­mukham akṣara­praveśaḥ. “What are the dhāraṇī gateways, which is to say, the sameness of letters, the sameness of spoken words, a syllable door, and a syllable entrance?” akṣara means not only “letter, syllable” but also “nonperishing.”
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.­307
This is not glossed later (17.­13) and perhaps explains why there are eleven, not ten parikarmas here. It is in the first list (Ghoṣa 1454, Gilgit 352.12) but not glossed later (Ghoṣa 1459, Gilgit 355.2). It is in the list at Abhisamayālaṃkāra 1.48 (Wogihara 99).
n.­308
“Auspicious” renders bzang po (also ’bum ga 196b5, nyi khri ka 247b2, and le’u brgyad ma ga 237a4), a word added in Tibetan (like the ye in ye shes, jñāna) to distinguish a special status. Ghoṣa 1454, Gilgit 352.14–353.1, PSP 1-2:88 lakṣaṇānuvyajana.
n.­309
PSP, le’u brgyad ma, and LSPW 214 omit this purification. It is glossed below (17.­22), but together with the second, it makes for a total of eleven parikarmas, whereas above it says there are ten.
n.­310
The translators read nirvṛt in place of nirvid; PSP 1-2 95 nirvitsahagataś cittotpādaḥ.
n.­311
The translators incorrectly read anavakīrṇa in place of anavalīṇa.
n.­312
PSP 1-2:89 daśa dharmāḥ; Abhisamayālaṃkāra daśaitān; le’u brgyad ma ga 227b7 chos bcu; Ghoṣa 1456 ṣaḍ dharmāḥ; ’bum ga 197b2, nyi khri ka 248a7 chos drug; Gilgit 353.10 aṣṭau dharmāḥ.
n.­313
Ghoṣa 1456, Gilgit 353.12 vicikitsā. This is not glossed below (17.­59) or at Ghoṣa 1465 and Gilgit 358.9.
n.­314
D yongs su yi ’chad pa; Edg, s.v. paritasyati and aparitarṣaṇā “the not being wearied,” but he notes “there is no doubt that BHS paritarṣaṇā means desire”; ’bum ga 197b7, nyi khri ka 248b4 sred pa’i sems.
n.­315
’bum ga 198b2, nyi khri ka 249a6 byams pa’i skabs shes pa; Gilgit 354.7 anunayāvasarajñatā (“knowledge of opportunities for loving-kindness”). Mvy gives skabs for avasara; Abhisamayālaṃkāra 1.65a sakti is likely a gloss of anunaya.
n.­316
The translators read pariniṣpanna for pariṇāmanā.
n.­317
The desire realm (kāmadhātu) is where sense objects (kāmaguṇa) predominate.
n.­318
This explanation only makes sense when reading avalīna (PSP 1-2:95 anavalīna­cittatā), sems zhum pa, “not feeling mentally cowed” (lī means to “lie down on” or to “adhere to”), in place of avakīrṇa, ’dre ba (“mixed”).
n.­319
nyi khri 10.­18 (ka 253b1), le’u brgyad ma ga 242b5 yongs su skom (bskam) pa’i sems mi skyed de (“does not have thoughts that thirst for,” that is, “does not miss” them).
n.­320
There is a gloss for vicikitsā (“doubt”) rather than “greed, hatred, and confusion” at ’bum 10.­61 (ga 203b7) and le’u brgyad ma ga 243b3; PSP 1-2:96 “It is because of seeing all dharmas because all doubt has been dispelled.”
n.­321
This is usually the meditative stabilization that arises at the time of birth (from the maturation of the karma that gave rise to the life) and lasts as long as the bodhisattva lives.
n.­322
Ghoṣa 1473, Gilgit 362.1 śuklavipaśyanā; Mppś 2444 śuṣkavidarśana (“ground of the dry view”).
n.­323
Ghoṣa 1473, Gilgit 362.3, ’bum 10.­132, and nyi khri 10.­28 have no chapter break here; PSP 1-2:103 iti bhūmi­saṃbhāraḥ; le’u brgyad ma ga 249b1 sa’i tshogs so.
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.­326
At 15.­1.
n.­327
At 15.­1.
n.­328
“Extremely” renders atyanta (shin tu); le’u brgyad ma renders the word literally mtha’ las ’das pa (“that is beyond limits”).
n.­329
PSP 1-2:112 and le’u brgyad ma ga 256a7–b2 add the names of the ten bodhisattva levels at this point.
n.­330
Bṭ3 4.­1164 says this is asking why self and so on cannot be apprehended, and says first it is because the ultimate cannot be apprehended; then it says the ultimate cannot be apprehended because it has no defining mark; and lastly it says therefore all the bases of the ultimate (the levels and so on) and the ultimate itself (emptiness and so on) cannot be apprehended.
n.­331
Ghoṣa 1529 sthāsyati, ’bum 10.­286 (ga 249b1) gnas par ’gyur ro (“will stand”).
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.­334
At 19.­1.
n.­335
PSP 1-2:125 ākāśaṃ na labhyate nopalabhyate; Bṭ3 4.­1191 (158b) ’thob pa ma yin dmigs su yod pa ma yin (perhaps “is not obtained and is not held on to” is the meaning). Gilgit 378.2 ākāśaṃ nopalabhyate na nopalabhyate, “not apprehended and not not apprehended,” is a good reading.
n.­336
Cf. 19.­1.
n.­337
This is a play on the words sattva a state of being, in the sense of a living being, and sattā a state of being in the sense of a state of existence. At Gilgit 378.6 all are plural. The literal meaning then is “it is because the states of beings are the states of not existing (sattvāsattā) that spaces are states of not existing.” LSPW “it is because of the nonbeingness of beings.” The Tib translates sattva with the standard lexical marker sems can “sentient being.”
n.­338
Again, this is playing on the words sattva and asattā. See n.­337.
n.­339
The list (Ghoṣa 1570ff.) includes outer sense fields, consciousnesses, contacts, feelings, elements, and links of dependent origination.
n.­340
The absence of “pratyekabuddha” is probably an error.
n.­341
At 19.­2; Ghoṣa 1588, Gilgit 381.3, PSP 1-2:129.
n.­342
At 19.­4.
n.­343
Emend dbus rnams ni to dbus rnams su ni; PSP 1-2:134 pūrvāntāparānta­madhyeṣu; Ghoṣa 1628, Gilgit 383.14 pratyutpannataḥ.
n.­344
Cf. 19.­4.
n.­345
Ghoṣa 1635 ekādaśa­parivarttaḥ; Gilgit 384.12; ’bum ga 331a3, nyi khri ka 309a3 le’u bcu gcig pa’o.
n.­346
Ghoṣa, Gilgit adhyeṣita; PSP adhīṣṭa.
n.­347
Other versions have, more simply, “What are the wholesome dharmas (the dharmas on the side of awakening), and what are the śrāvaka dharmas, pratyekabuddha dharmas, bodhisattva dharmas, and buddha dharmas that come together and stream into the perfection of wisdom?”
n.­348
Here the second meaning of na saṃvidyate‍—“They do not know and do not apprehend that ‘a bodhisattva is form’ ”‍—is probably more appropriate.
n.­349
bar du, yāvac ca.
n.­350
K, N, D: “form that has not come into being.”
n.­351
Sattva.
n.­352
LSPW takes it as a dvandva, “endlessness and boundlessness.”
n.­353
The entire sentence reads, “Given that all dharmas thus have no intrinsic nature, what is that form that has come into being?”
n.­354
Gilgit 398.8, PSP 1-2:149 sāṃyogikaḥ svabhāvaḥ.
n.­355
This renders PSP 1-2: 150 na kasyacid vigamena. D gang dang yang bral bas ma yin no is literally “but not because it has separated from anything.”
n.­356
This renders zad pa’i dngos po med pa’o. Gilgit 398.13 yad anityaṃ so [’]bhāva­kṣayasya (“because an impermanence is of the coming to an end of a nonexistent thing”); PSP yad anityaṃ so ’bhāvaḥ kṣayaś ca; ’bum nga 84b4, nyi khri ka 336a5 dngos po med pa dang zad pa; LSPW 252–54 “nonexistence and extinction.”
n.­357
le’u brgyad ma ga 298b1 also has ther zug for akūṭastha; ’bum nga 118b1, nyi khri ka 336b3 rtag pa.
n.­358
This (=PSP 1-2:151 anabhinivṛttāni) appears to be a direct citation from the earlier passage (20.­11), but this exact wording is not found there.
n.­359
’bum, nyi khri, and le’u brgyad ma have ma gtogs pa in place of las gud na.
n.­360
“Awakening” renders bodhi; “state of being” renders sattva.
n.­361
“Attribute” renders rnam pa (ākāra) and “formulated” renders ’dzin pa (ākārayante); nyi khri ka 355a6 renders this rnam pa yod par bya ba.
n.­362
“Perfection” renders pāramitā; “gone far off” āram itā; “gone to the other side” pāram itā. Based on the glosses in the AAV (Pensa 123, Sparham 2006–11 vol. 1, 144) there are two constructive etymologies at work here, one from ram (“to enjoy”) where the prefix ā is equal to vi, hence to “abstain from” (Conze); the other from āra, a theoretical root for deriving the word ārāt (“at a distance”). Gilgit 403.8 āram itaiṣāyuṣman śāri­putra yad ucyate prajñā­pāramiteti; PSP 1-2:157 āratā āramitaiṣā āyuṣman śāri­putra tenocyate prajñā­pāramiteti.
n.­363
nyi khri 13.­46 (ka 366a4) “Would not those in the śrāvaka vehicle have already gained the result of stream enterer, the result of once-returner, the result of non-returner, and the state of a worthy one, and those in the pratyekabuddha vehicle not have already gained a pratyekabuddha’s awakening?” nyan thos kyi theg pa ba rnams kyis kyang / rgyun du zhugs pa’i ’bras bu dang / lan cig phyir ’ong ba’i ’bras bu dang / phyir mi ’long [’ong] ba’i ’bras bu dang / dgra bcom pa nyid thob zin par ’byur ro// rang sangs rgyas kyi theg pa ba rnams kyis kyang / rang sangs rgyas kyi byang chub thob zin par ’gyur ro. Gilgit 407.9; PSP 1-2:163 translated LSPW 259.
n.­364
An ordinary person, a śrāvaka, then a bodhisattva would have each gained each of the four results plus the result of pratyekabuddha.
n.­365
“Accept” (“I would have it be the case”) renders ’dod (iṣ); LSPW “wish or look for”; Edg, s.v. iṣ, does not record “accept” as a meaning, but it is extremely common in scholastic Tib as a meaning of ’dod.
n.­366
Here len pa suggests the translators read anupādā; Gilgit 408.2 anupalaṃbha (“does not apprehend”); PSP 1-2:164 anutpādaya (“does not produce”).
n.­367
PSP 1-2:166 śāriputra āha: kiṃ punar āyuṣman subhūte utpāda utpadyate athānutpāda utpadyate. (“Is production being produced or is nonproduction being produced?”)
n.­368
AAV (Pensa 125) aniścitatā.
n.­369
“Without” renders med par. It may be that antareṇa cannot, in such contexts, be rendered by the Tib bar la, and med par actually means “in between.”
n.­370
bod rgya tshig mdzod chen mo, s.v. phung po gsum pa, says it is (merit made from) confession, rejoicing, and dedication, or confession, rejoicing, and requesting the turning of the wheel of Dharma.
n.­371
bsngo ba dug med pa, nirviṣa­pariṇāma; LSPW 266 “undifferentiated” renders PSP 1-2:170 nirviśeṣa­pariṇāma.
n.­372
“Ordinary, worldly” renders laukikī.
n.­373
This section is explaining the usage of laukikī, a secondary derivative meaning “worldly, to do with the world,” from loka, or “world,” itself perhaps from a root like ruc, “to shine.” The explanation relates laukikī to loka by putting loka in each of the seven cases: nominative and so on. Each explanation should be understood as, for instance in the first of the seven, “[the aggregates are laukikī because it is] on account of them the loka is here.” PSP 1-2:171 kena kāraṇena laukikī? loko yābhir bhavati, lokaṃ vā yābhir nivartayati(!), lokena vā yāḥ samāḥ, lokāya vā yābhir dīyate, lokād vā yābhir [na] niḥsarati, lokasya vā yā bhavāya, loke vā bhavā yās tā laukikasyaḥ. “Why are they laukikī? They are called laukikī because they are those on account of which the world (nominative) exists; or on account of which it eliminates (!) the world (accusative); or which are the same as the world (instrumental); or on account of which [five sense objects] something is given to the world [of the six senses]; or on account of which [links of dependent origination and so on] they do not escape from the world (ablative); or [ordinary beings] who are for the coming into existence of the world (genitive); and [beings] who come into being in the world (locative).” LSPW, Gilgit, nyi khri omit. Bṭ3 4.­1346–4.­1360 glosses each statement.
n.­374
This section again puts loka in each of the seven cases, nominative and so on, and explains the usage of lokottara (“extraordinary, transcendental, supramundane”), a compound word composed of loka and uttara (“higher”). In most of the following explanations, however, the word uttara is derived not from uttara, but from uttṝ (“to escape”), for instance, the first of the seven, “[the parts of the eightfold noble path are lokottara because] on account of them the loka [=a person] (nominative) escapes.” PSP 1-2:171 tatra katamā lokottarā? loko yābhir uttarati, lokaṃ vā yābhir uttārayati, lokena vā yābhir uttāryate, ālokāya vā yā bhavati, lokād vā yābhir niḥsarati, lokasya vā yā uttaraṇāya, loke vā yā uttarās tā lokottarā iti: “There what are the lokottaras? They are called lokottaras [because they are those] on account of which the world (nominative) escapes; or on account of which [compassion and wisdom] they cause the world to escape (accusative); or on account of which [compassion and wisdom] a world [=a person] (instrumental) causes an escape; or which are there for illumination (dative); or on account of which they escape the world (ablative); or who are for the emancipation of the world (genitive); or who are the emancipators in the world (locative).” LSPW, Gilgit, nyi khri omit. Bṭ3 4.­1346–4.­1360 glosses each statement.
n.­375
Haribhadra (Wogihara 127) glosses bhūta­padābhidhānena (yang dag pa’i tshig brjod pas; brgyad stong pa 28b5 yang dag pa’i tshig tu brjod par), “expressing the statement as an absolute,” with yathārutārthābhidhānena, “when you take the meaning of the words literally.”
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.­378
The name Kauśika means “of the Kuśika gotra,” perhaps in reference to an earlier ascetic (Viśvāmitra) of that lineagewho, through his practice of the hundred aśvamedha sacrifices (hence śatakratu), became the head god, or, as MW speculates, because Indra is originally favorable to that clan, or somehow associated with it.
n.­379
Emend byas to bya ste.
n.­380
The translators render samyaktvaniyāma (“the flawlessness that is a perfect state”), that is, an ordinary śrāvaka’s nirvāṇa, variously by yang dag pa’i skyon med pa, yang dag pa nyid skyon med pa, and yang dag pa nyid kyi skyon med pa. Cf. the similar term yang dag pa nyid du nges pa (samyaktva­niyata) (“destined for the perfect state”). The reformulation of older terminology with a meaning specific to the agenda of the perfection of wisdom suggests avakram (“enters into”) may have the meaning “have stepped down from [a bodhisattva’s] perfect flawlessness” to a peaceful state of an unskillful bodhisattva without active bodhicitta. “Those who have already arrived at the maturity of the finality of existence.”
n.­381
Thempangma, ka 346b7. D et al have incorrectly repeated mi rtag pa dang / sdug bsngal ba (“impermanent, suffering”) here.
n.­382
Literally, “causing dharmas to join together with a dharma.” The three parts (dharmas) of the picture are (1) the state of mind committed to becoming fully awakened (“the thought of awakening”), (2) the state of mind closer to the goal because of the good that has been done motivated by the commitment (“the thought of the wholesome roots”), and (3) the state of mind when rededicating to the original commitment, turning over all the good that brings the goal of full awakening closer to full awakening (“the thought of dedication”).
n.­383
D rtog sbyor; K, N rtog spyod.
n.­384
“All these parts together” renders chos thams cad.
n.­385
“Not dwell on physical forms” is Gyurme Dorje’s translation of rūpam iti na sthātavyam.
n.­386
Probably “powders” (cūrṇa) has dropped out of the list here.
n.­387
ŚsPK II-2:179 utpādaya (“develop”) in place of pariniṣpādaya. The causal perhaps means that the bodhisattva is causing all these qualities to happen in others.
n.­388
Each level from stream enterer to worthy one has a candidate (pratipannaka) and a result-recipient (phalastha). Of these eight, the lowest, the srotāpanna­pratipannaka, is called aṣṭamaka, “the eighth.”
n.­389
Emend de ltar to H re ltar, a translation of paramaḥ (“at most”); ’bum nga 350a2, nyi khri kha 13b2, le’u brgyad ma nga 16a1 po zos na. bod rgya tshig mdzod chen mo, 1256, s.v. po zos pa, an archaic term meaning ji tsam ’gor ba (“as long as it lasts”).
n.­390
This is a conjecture for mgo mnyam pa, samaśīrṣa (“equal in stature”), not a well known name for a member of the saṅgha.
n.­391
The “knowledge of a knower of path aspects,” also referred to as “knowledge of paths,” is the knowledge of a bodhisattva.
n.­392
ci ltar (kva) “however could” or “could ever,” in a rhetorical sense meaning you will never find it.
n.­393
gzhan ma yin pa (alternative translation “unique”?) is not in other versions.
n.­394
khri pa chos kyi gting rtogs pa (reading pātāla for pudgala?); Gyurme (khri pa) 16.9: “who have realized the depths of the sacred doctrine.”
n.­395
This entire passage is an unwieldy single sentence with a single rhetorical “is it not the case that … is taught” (ma bstan tam) at the end. The translation utilizes parts of the construction at ’bum 15.­121–15.­122, nyi khri 15.­27, Gilgit 428.12, and ŚsPK II-3:36.
n.­396
The abbreviation is too abrupt. PSP 2-3: 24 and ŚsPK II-3:83 sa sarvākāra­jñatā­śūnyatāyāṃ śikṣate ’dvaidhīkāreṇa have added “the emptiness of.” The idea is that training in the emptiness of any one dharma is training in the emptiness of any other, therefore training in any one dharma is training in any other dharma.
n.­397
Gilgit 434.2 has adhyātma­śūnyatām upādāya (“based on inner emptiness”) at the end of the entire abbreviated list. ŚsPK II-3:104 (also ’bum 16.­74, nyi khri 16.­33 (kha 44b1) has adhyātma­bahirdhā­śūnyatām upādāya (“based on inner and outer emptiness”) right from the start. There is no obvious reason why there would only be adhyātma­śūnyatām for the aggregates here, and adhyātma­bahirdhā­śūnyatā for some others in the list. On the other hand, PSP 2-3:26 has adhyātma­śūnyatāṃ yāvad abhāva­svabhāva­śūnyatām upādāya (“based on inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature”), probably Haribhadra’s later clarification.
n.­398
This has the sense, “A realizer cannot be apprehended apart from reality, and reality apart from the realizer of it.”
n.­399
We have taken this as a less elegant translation of PSP 2-3:28 and ŚsPK II-3:146. It is rendered at le’u brgyad ma nga 33a4, ’bum 16.­133 (ca 129a1), and nyi khri 16.­48 (kha 47a2) as “its might is that which is not conjoined with or disjoined from all dharmas.”
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.­401
LSPW: “will be well sustained by just the emptiness of form”; Gyurme (khri pa) 16.19: “will have been totally consecrated in [the understanding] that physical forms are emptiness.”
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.­403
’bum 17.­15, nyi khri 17.­13 omit. PSP 2-3:45 mahā­rājāno loka­pālāḥ; le’u brgyad ma nga 47a7 ’jig rten skyong pa’i rgyal po chen po: “Mahārājas who are the protectors of the world.”
n.­404
’bum 17.­20 (ca 250a1) ser sna can du myi ’gyur (“not become envious”).
n.­405
H mgron po (“a guest”); D ’dron po?
n.­406
Thempangma, kha 31b3 brgya byin gyi le’u gsum pa, “third Śatakratu chapter.”
n.­407
We have rendered sman ma yin pa literally because we are not sure what it means; alternatively, perhaps, “even if struck with an incurable disease” or “even if the victim of a quack.”
n.­408
Edg (citing Burrow BSOS 7.781) says kākhorda is an Iranian loan word for a malicious spirit. Jäschke, s.v. byad (the Tib rendering of kākhorda), says a harmful spell is written on a piece of paper and hidden. LSPW “devil-lore.”
n.­409
Edg, s.v. upanāmaya (nye bar bsgrubs), does not give an example of a negative meaning associated with this verb as found here.
n.­410
blud is the past tense of ldud.
n.­411
This renders chus gtor; PSP 2-3:54, Gilgit 450.8 [uc?]choraya (gtor).
n.­412
PSP 2-3:56 śarīrāṇi; Gilgit 452.4 śarīram.
n.­413
Emend ma to mi.
n.­414
The order in Aṣṭa 216 (Sparham 2006–11 vol. 2, 160–62) is excellent. The order is hard to make sense of in all the longer versions, including this one. ’bum 18.­28, nyi khri 18.­23 has the pratyekabuddha, then those who have set out (yang dag par zhugs pa) for unsurpassed, perfect, complete awakening, then those who practice (spyod pa) unsurpassed, perfect, complete awakening, and then it ends with those wanting to be an unsurpassed, perfect, complete buddha (’tshang rgya bar ’dod). Whether the order in the Aṣṭa is systematizing earlier unsystematic lists is yet to be ascertained. LSPW 234–35 abbreviates its way past the problem.
n.­415
This version is not clear, but we have rendered it without emendation. Gilgit 455.10, PSP 2-3:62, Aṣṭa 216 pūrvaṃ bodhisattva­cārikāṃ caran śikṣito (“a tathāgata, earlier when practicing the bodhisattva’s way of life”); rendered LSPW 233 “[Because they] will cognize that therein the Tathāgata has trained in the past.”
n.­416
Haribhadra lists the seven precious stones as coral, turquoise, silver, crystal, gold, ruby, and emerald. Other versions of the sūtra give the measurements or numbers of stūpas here.
n.­417
PSP 2-3:64, Gilgit 457.3 antaśaḥ pustaka­gatām api kṛtvā; Gilgit 457.3 also has just likhitvā ca, as the first in the list. Here, and in the repetitions below, by tha na (antaśaḥ) the translators seem to want to convey the sense of “in an extreme case, even were they to do no more than just write it out and make a book of it.”
n.­418
Gilgit 458.12; Thempangma, kha 45a2 brgya byin gyi le’u bzhi pa “Fourth Śatakratu chapter.”
n.­419
Earlier rgyu (upaṇiśā) came later in the list of numbers, after dpe (upamā).
n.­420
These words are explained by Haribhadra (Wogihara 237, Sparham 2006–11 vol. 2, 173).
n.­421
The twelve deeds of a tenth-level bodhisattva mirroring the twelve deeds of a buddha.
n.­422
dkar po’i cha. Gilgit 462.15 śuklāṃśa; PSP 2-3:74 śuklaṃ dharmaṃ.
n.­423
This is Edg’s rendering of vicakṣukaraṇa; LSPW 241 “to blind.”
n.­424
Insert rigs kyi bu mo (kuladuhitā); probably omitted by scribal error.
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.­426
The passage is easier to understand if pariṇāmita is taken to mean yongs su gyur pa (“transformed into”).
n.­427
This order is unusual.
n.­428
’bum 21.­59, nyi khri 21.­39 (kha 99a1), le’u brgyad ma nga 80b6, Aṣṭa 261, and PSP 2-3:86 have “They see the turning of the wheel of the Dharma,” omitted from all the editions of khri brgyad stong pa. It has probably dropped out by accident, but it is possible that just the chanting of the bodhisattvas points to the origin of the sūtra.
n.­429
Thempangma, kha 64b2 mchod rten la bsti stand bya ba’i le’u zhes bya ste sum bcu pa’o: “Honoring Reliquaries chapter”; the same as Aṣṭa 267, chapter 3 stūpa­satkāra­parivarta.
n.­430
LSPW 243–44 “so that beings in it might do the work of a Buddha.”
n.­431
MW, s.v. saṃnipāta: “complicated derangement of the three humors.”
n.­432
Cf. 3.­5.
n.­433
It is noteworthy that only ’bum 22.­52 (ca 360b3) and nyi khri 22.­39 (kha 110a3), not PSP 2-3:96 or le’u brgyad ma nga 89b1, add “knowledge body” (ye shes kyi sku, jñānakāya) here.
n.­434
On the meaning of chos nyid du here see Aṣṭa 276 ye … buddhā … tān dharmatayā draṣṭukāmena … prajñā­pāramitā … bhāvayitavyā; Eight Thousand, 118 “in accordance with dharma.” The meaning “true dharmic nature, true reality, the way things are” does not fit the context.
n.­435
PSP 2-3: 102 dharmābhisaṃbuddhas; LSPW “though which.”
n.­436
If mchod (pūjaya) is emended to ’chad (sūcaya) the passage reads, “A son of a good family or daughter of a good family who teaches and explains the perfection of wisdom in detail, up to points it out to others by way of not apprehending anything creates a lot more merit than a son of a good family or daughter of a good family who practices the perfection of giving for infinite, incalculable eons by way of apprehending something.” PSP 2-3:109 kathayed yāvat sūcayet.
n.­437
’bum 23.­148, nyi khri 23.­42 say, to paraphrase, that because they retain an idea (zhes bya bar rtog) of form as being impermanent and so on they do not practice the perfection of wisdom. Aṣṭa 298–99 says it is a semblance of the perfection of wisdom to say that form is impermanent, to say that you should investigate that, and to say that doing so is to practice the perfection of wisdom.
n.­438
The absence of the “four continents” here is perhaps a block cutter’s error missed by an editor.
n.­439
Bṭ3 5.­204 says the comparison is between someone who has established just that many beings in awakening and someone who keeps on causing beings to learn and practice the perfection of wisdom in its completeness.
n.­440
Aṣṭa 327–29, Eight Thousand 125–26 convey the intended meaning of this section very clearly.
n.­441
The word “dedicate” renders the Tib bsngo (“to turn something green,” “to cause it to grow”) that in turn renders the Skt pariṇāma (“dedicate,” “transform,” “turn over”).
n.­442
PSP 2-3:127 bodhisattva­kulam grahīṣyati. ’bum 24.­19, nyi khri 24.­21, le’u brgyad ma nga 115b7. The meaning is that the bodhisattva discovers his or her true identity as one destined for awakening and never wavers. It is unlikely it means to be born in or to marry into a bodhisattva family, or that bodhisattvas become his or her family and as such give assistance.
n.­443
’bum 24.­20 (cha 131b1–2), nyi khri 24.­22 (kha 145b2) tshig gi lam nyams pa myi mnga’ ba = (a)paryātta­vāk­patha (“for whom the path of speech does not end”); PSP 2-3:127 paryāttapāspa, le’u brgyad ma nga 116a3 mchi ma zad pa (“for whom tears have ended”).
n.­444
“Conforming” renders ’thun, that is, the same as the way it is done when it is done properly. Alternatively, it may mean where all the parts of the dedication are understood as being essentially the same. PSP 2-3:129 samena pariṇāmayati; LSPW 261 “turns over evenly.”
n.­445
This translation, reading bar (either accidentally left out or understood from the context) with las, is based on the gloss at Bṭ3 5.­226 (191a).
n.­446
’bum 24.­28, nyi khri 24.­30 spell this out more clearly. When the buddhas and their śrāvaka saṅghas have entered into nirvāṇa, they are extinct; there is no conventional reality left to them. When bodhisattvas bring to mind the wholesome roots that led to the attainment of nirvāṇa by those buddhas with their śrāvaka saṅghas and dedicate their own wholesome roots planted on account of rejoicing in the wholesome roots those buddhas and their śrāvaka saṅghas planted to be able to reach that nirvāṇa, in order for the dedication to be perfect the state in which the bodhisattvas make the dedication‍—“the thought with which the dedication is made”‍—should be exactly the same as the dedication (PSP 1-2: 130 parināmayitavya, “that which has to be dedicated”), which is to say, both should be nirvāṇa, the intrinsic nature, true reality.
n.­447
PSP 2-3: 131 says subhūtir āha (“Subhūti says”), and the Lord praises Subhūti, not Maitreya below (33.­40). The reading here has not been emended, because it is supported by ’bum 24.­33, nyi khri 24.­34, and Bṭ3 5.­231.
n.­448
They have ceased because the buddhas have entered into complete nirvāṇa.
n.­449
Haribhadra (Wogihara 359) glosses this as “dedication could not be in the three periods of time or in the triple world because in true reality they do not produce it there.”
n.­450
This is a literal translation of an overly abbreviated passage. If somebody supported them in their endeavor and dedicated with a “tainted” dedication or a dedication “with attachment” is the intended meaning.
n.­451
Aṣṭa 371 yathāvimukti; PSP 2-3:141 yathādhimukti; LSPW 268–69 “the resolve.”
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.­454
nyi khri 25.­6 has this same problematic reading that turns Śāriputra’s “It is not so” into a non sequitur. ’bum cha 179b7–180a4 is the correct translation. We have provided a translation that has tried to keep the original Tib but still makes sense.
n.­455
We have supplied the subject that is missing from the passive construction in the Skt and Tib.
n.­456
glo ba ches is a variant of blo khog che; ’bum 25.­142 (cha 204a5), nyi khri 25.­20 (kha 165b5) shes rab kyi pha rol tu phyin pa la yid ches pas chos gang la yid ches (“in what dharma do you have confidence when you have confidence in the perfection of wisdom”); Aṣṭa 387 paridīpita (Eight Thousand, 137 “lit up”) differs.
n.­457
The “wisdom” here is a bit odd.
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.­459
bems po nyid, PSP 2-3:149 dharma­jaḍatām upādāya; LSPW 273 “real field?”
n.­460
Edg, s.v. vibhajya-vyākaraṇa, an explanation “distinguishing aspects beyond what the question itself immediately raised.”
n.­461
PSP 2-3:150 yathā nopacayaṃ paśyati nāpacayaṃ (“seeing how it does not increase and decrease”).
n.­462
This is a conjectural translation of lus dang sems kyi tshogs par mi byed pa. PSP 2-3:150 na kāyena na cittena samagrīn dāsyanti (“They will not give everything physically and mentally”). LSPW 275 “There is no concord either in their bodies or their thoughts.”
n.­463
Haribhadra (Wogihara 397, Sparham 2006–11 vol. 2, 276) “The eight great hells are the great Avīci hell at a distance of twenty thousand yojanas beneath Jambudvīpa, and stationed above that [hell] the Pratāpana, Tapana, Mahāraurava, Raurava, Saṃghāta, Kālasūtra, and Saṃjīva hells.”
n.­464
This refers to the end of an eon when all the realms in that particular world system are destroyed.
n.­465
A literal rendering of lus kyi tshad, PSP 2-3:152 ātma­bhāvasya pramāṇam, is “measure of the body”; LSPW 276 “length of time a person will be reborn under the influence of the deed.”
n.­466
PSP 2-3:153 agrāhya­vacanā vā. ’bum 26.­24 (cha 322b4), nyi khri 26.­20 (kha 174a6) shin tu ’jungs pa’i sems dang ldan par ’gyur du’ong ngo (“become extremely stingy”) differ.
n.­467
gzugs dngos po med pa’i rang bzhin ni gzugs yin pa’i phyir ro: literally, “the intrinsic nature of nonexistent form is form.” A superior translation of rūpābhāvasva­bhāvo hi rūpam is at ’bum cha 324b4, nyi khri kha 175b4 gzugs la rang bzhin med pa ni gzugs yin no.
n.­468
Alternatively, “transform it into.”
n.­469
“Appear” renders ’tshal. ’bum nya 240a7, nyi khri kha 200a1, khri pa nga 202b1 mchis; PSP 2-3:173–74 na prajñāyate; le’u brgyad ma nga 158a1 btags pa ma mchis so.
n.­470
“Want” renders ’tshal (-kāma).
n.­471
rnam pa. The translators read evākāraiḥ in place of PSP 2-3:177, Aṣṭa 432 evākṣarair; le’u brgyad ma nga 161b2, ’bum 28.­277 (nya 292a4), nyi khri 28.­40 (kha 207b4) yi ge (“letters, syllables”).
n.­472
These are the auspicious days of the lunar cycle.
n.­473
Abhisamayālaṃkāra 3.16 and the AAV (Sparham 2006–11 vol. 2, 63) say that from here to the end of the chapter is a summary of the first three of the eight abhisamayas.
n.­474
gang gi tshe, yadā? yasmāt (gang gi phyir); “on account of which” would be better.
n.­475
gnas med pa’i le’u; LSPW chapter 37 “Unsupported Anywhere.” The chapter titles are often simply taken from the last sentences of the chapter. We take the Tib gnas simply to be part of the word sbyin gnas that is equivalent to sus kyang.
n.­476
This is referencing nāmarūpa (“name and form”), the fourth of the twelve links of dependent origination.
n.­477
PSP 4:1 akṣaya; ’bum nya 342a5, nyi khri kha 217b3 skad cig pa ma mchis pa renders akṣaṇa (“is not momentary”).
n.­478
chu ’bab pa, udakasyanda?; PSP 4:2 udakaskandhā, LSPW 297 “mass of water.”
n.­479
The ultimate practice, beyond ordinary convention or thought construction; alternatively, “practice so it is exactly as” a bodhisattva has heard, without any distortion.
n.­480
LSPW “is brought about as something that has come forth.”
n.­481
Here “stand in X” means, from a negative perspective, to keep on entertaining the idea of X as real, and from a positive perspective to have their feet solidly on the ground of reality. Even the second is ultimately negated.
n.­482
So too ’bum nya 353a5–6, nyi khri kha 225a4 gzugs la m(y)i gnas te / gang gi tshe gzugs la mi gnas pa de’i tshe / gzugs la brtson par byed pa yin no; le’u brgyad ma nga 177b4 gzugs la mi gnas te / gang gi tshe gzugs la mi gnas pa de’i tshe gzugs la rnal ’byor du byed pa yin no; but PSP 4:11 yadā rūpe na tiṣṭhati tadā rūpe na yogam āpadyate (“does not practice the yoga of form”); LSPW 301–2, “does not stand in form, etc. and in consequence makes no endeavour about form.”
n.­483
’bum nya 361a5 myi sbyor myi ’byed, “If they do not ‘apply themselves, detach themselves’ ”; alternatively, “If they do not ‘conjoin and disjoin’ (yuj, viyuj) they practice the yoga (yogam āpad).”
n.­484
This reading zhes bya ba de ltar yang mi spyod na, “If they also do not practice with such an idea,” is not found in other versions. It is repeated below (39.­19): “if they do not practice with the idea ‘that state of being hard to fathom of form…’ ” (without de ltar), but is absent from “immeasurability” (39.­20). It is likely a corruption in the text, but we have translated the text as it has been received. Here nyi khri 30.­14 says simply, and more coherently, “It is because the depth of form is not form” and so on, up to “the depth of the knowledge of all aspects is not the knowledge of all aspects.” It does the same with “hard to fathom” (nyi khri 30.­15) and “immeasurable” (nyi khri 30.­17); ’bum nya 386a7 to ta 4b1 is the same as nyi khri, but longer.
n.­485
This renders de tsam du literally; tanmātram (“in that measure”), LSPW 302–3 “so.”
n.­486
N log par ltung bar ’gro ba’i las gsogs pa in place of D log par ltung bar ’gro ba lags par ’gyur te; PSP 4:15 vinipāta­gāmikarmopacinuyāt.
n.­487
Bodhisattvas travel from buddhafield to buddhafield to worship the buddhas and listen to their teaching.
n.­488
This agrees with LSPW 303–4, which takes the yāvad (PSP 4:16) as the list of dharmas up to going into the site of awakening. Alternative yāvad could mean they keep on cultivating the six perfections right up until they go into the site of awakening.
n.­489
The translation of PSP 4:16 prativibuddhaḥ (Edg “reawaken”) at ’bum ta 5b5, nyi khri 30.­26 (kha 232a7), and le’u brgyad nga 182a6 by gnyid kyis ma log pa zhig (“who have not fallen asleep”) is better. ’bum, nyi khri, PSP 4:16, LSPW 303–4, and le’u brgyad ma nga 182b1 do not have sems pa (“intend”). They simply contrast the sets of perfections done while asleep and awake and say it goes without saying that those doing the latter are approaching awakening if the former seem to be.
n.­490
Alternatively, de bzhin nyid du, tathatvāya as earlier (39.­1): “practice it for suchness.”
n.­491
There is a change from singular to plural here in the Skt and Tib (not in this English translation) that is abrupt and not found at PSP 4:19, le’u brgyad ma nga 184a4, ’bum ta 7b7–8a1, or nyi khri 30.­30.
n.­492
Read las (as in the earlier similar statement at 39.­1 and in Subhūti’s statement that follows) in place of la.
n.­493
The inconsistency here is perhaps the mistake of a copyist or block cutter.
n.­494
One meaning of vartani (bar ta ni) is “east.” The translators transliterate the Skt, unlike south (lho) and north (byang) that are translated into Tib.
n.­495
Alternatively, nges par ’byung (niryā) may mean “escape.”
n.­496
Emend de dag ni to de dag na? PSP 4:29 tatra śāri­putra iyaṃ gambhīrā prajñā­pāramitā buddha­kṛtyaṃ kariṣyati: “This deep perfection of wisdom does the work of the buddha.”
n.­497
There are a number of ways to explain “last of the five hundreds,” one of which is that the Dharma lasts five thousand years, divided into ten periods of five hundred (Nattier 1999).
n.­498
The “site” is the site of awakening.
n.­499
LSPW renders yad uta … ārabhya “that is, with reference to”; Edg, s.v. ārabhya, “have to do with.” It is saying that bodhisattvas, through establishing beings firmly on wholesome roots, advance their own progress toward awakening, or else it is saying that bodhisattvas establish beings firmly on wholesome roots that will grow into the future awakening of those beings.
n.­500
A “maturation” means an entire life from the viewpoint of its main defining features.
n.­501
PSP 4:34 udyogam āpannāḥ (“have striven at”) is better.
n.­502
The lacuna in the Gilgit manuscript ends here.
n.­503
An editor has perhaps included this (absent from the K, N, and H versions) and the following fault as two different translations of paras­param uccagghayamānā.
n.­504
This, following Edg and LSPW 315, renders co ’dri (uccagha). However, ’bum ta 64a4, nyi khri 31.­6 (kha 250a7), and Bṭ3 5.­443 (208b) all have steg (“tickle?”) an old word for sgeg and rol, and Bṭ1 pa 86b5–87a2 says “fooling with each other (phan tsun steg) is shouting out to each other, or playing, or cracking jokes” (khas brgya pa’am, rtze ba’am steg sngags zer zhing).
n.­505
From here to the end of the chapter the perfection of wisdom is primarily a book that has been, or is being, written out by hand. It is not restricted only to that meaning, however, so it is not capitalized as a title.
n.­506
“Just from headings” means, for instance, saying just “form and so on” is empty of an inherent nature, in place of spelling out the entire list of dharmas, up to the knowledge of all aspects, and saying of each that they are empty of an inherent nature.
n.­507
In the Vinaya scriptures, for instance, after the introduction there might be a story of the Buddha encountering a particular suffering person, a story of an earlier life in which the action leading to the result was done, a pithy presentation of proper conduct, and a final summary. The summary might be extracted and put together with other summaries, or the stories extracted and put together with other stories. Each part fits together as one of the divisions of the twelve division of the teaching. The division is not necessarily into twelve separate types of book.
n.­508
PSP 4:54 buddha­pramukhaṃ bhikṣu­saṃgham.
n.­509
The name of the title here, tshogs pa dang mi ldan pa, is rendering the visāmagrī/visāmagryā used as a refrain in the earlier sections of this chapter where it means “everything is not complete.” Aṣṭa 527 ends the māra­karma­parivarta chapter here; Gilgit 501.11, ŚsPN3 4533r10, PSP 4:56–57, ’bum ta 101a6, nyi khri 32.­62 omit; LSPW 326–28 ends the chapter titled “Chapter 41: The Absence of Māra’s Hosts,” not here, but later at the point at which the Abhisamayālaṃkāra begins the discussion of lakṣaṇa and PSP 4:58 ends the discussion of doṣa (skyon).
n.­510
N, K.
n.­511
Bṭ3 5.­465 says, “Take ‘destroyed’ and ‘really destroyed’ as getting used up, and becoming ruined.”
n.­512
The translators read Gilgit 506.9 anāsrava in place of the better reading at ŚsPN3 4538r10, PSP 4:62 anāsraya (“without a foundation”).
n.­513
we have rendered Tib lhag par g.yo ba, bral bar g.yo ba, bsdus par g.yo ba, rgyas pa (cp. ’bum ta 116b1, nyi khri kha 275b2, le’u brgyad ma nga, 219b3 that have ’phro ba, ’du pa, bkram pa, bcum pa) without emendation, even though it is difficult to understand what the Tib words might mean in context. This is because the translators have derived the words from a root iñj (Edg, s.v. iñjate, references Pali iñjati), meaning “to move.” It is much easier to understand the four terms as at Bṭ3 5.­489: “thoughts that are clear, dull, abridged, and expanded,” rendering unmiñjita, nimiñjita, saṃmiñjita, and prasārita, derived from miñj (“to say, to shine”). In any case, the reference is to four categories under which wrong views are explained, wrong views such as sixty-two wrong views set forth in detail in the Brahma­jāla­sūtra (tshangs pa’i dra ba’i mdo).
n.­514
“Mark” (mtshan nyid, lakṣaṇa) is used here in the sense of something’s definition or defining characteristic.
n.­515
K ngo bo med pa (“absence of an intrinsic nature”); PSP 4:67–68, ŚsPN3 4540r10–v4, Gilgit 510.2–5 asvabhāva.
n.­516
These are the definitions of form and so on.
n.­517
Deriving the Skt word for morality (śīla) from śyai (“to cool”).
n.­518
This renders spong ba. All other editions have asaṅga (chags pa med pa), “nonattachment.”
n.­519
The reference here is to the so-called eight “worldly dharmas” (laukikadharma), where attachment and aversion, respectively, to each of the four opposites (pleasure and pain, and so on) are the laws (dharma) governing an ordinary person’s life (laukika).
n.­520
Alternative translation of this paragraph: “Subhūti, the tathāgatas have appreciation (kṛtajñatā) and a feeling of gratitude (kṛtaveditā). Subhūti, those who say the tathāgatas have appreciation and a feeling of gratitude’ make a correct statement. And how do the tathāgatas show appreciation and a feeling of gratitude? Subhūti, since the tathāgatas, having traveled in that vehicle and on that path, fully awakened to unsurpassed, perfect, complete awakening, therefore the tathāgatas respect, revere, honor, worship, protect, and treasure just that vehicle and just that path. You should view that as the tathāgatas’ appreciation and feeling of gratitude.”
n.­521
Bṭ3 5.­516 says without a body means “without an interior” (khog pa med pa).
n.­522
Alternative translation of this paragraph: “Furthermore, Subhūti, the tathāgatas fully awaken to all dharmas as unmade (akṛta) and unchanging (avikṛta) because there is no agent. Because there is no body, they fully awaken to them as unmade. Subhūti, the full awakening by the tathāgatas to all dharmas as without activity, thanks to the perfection of wisdom, that is the tathāgatas’ knowledge of the unmade and awareness of the unmade. Furthermore, Subhūti, thanks to the perfection of wisdom, on account of being ultimately unoriginated, the tathagata have engaged with all the dharmas of the unmade transcendental knowledge.”
n.­523
Even though it is likely the following sentence gives the reason for this, it is not clearly spelled out as such here.
n.­524
Alternatively, D mnyam pa med pa dang mi mnyam pa, PSP 4:76 asama­samā iti subhūte asama­viṣamādhivacanam etat (“unequal to the unequaled”). K has “equal to the unequaled.”
n.­525
Earlier (22.­47) it said “a faith follower and Dharma follower are the eighth.”
n.­526
This is the K and N reading, supported by Gilgit 519.9, ŚsPN3 4578v1 eka­devasikā kṣāntiḥ. D de nyid is supported by PSP 4:80 iyam eva.
n.­527
It means such knowledge and effort is part of what makes up the forbearance (kṣānti) in the sense that the bodhisattva practices it fully (though without passing into a nirvāṇa that blocks working for others). The bodhisattva’s practice is informed by forbearance for, or an understanding of, the practice itself lacking any intrinsic value beyond the value it may have for others.
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.­529
One krośa is said to be a bit more than a mile, but it is surely less than that here.
n.­530
Here the dark side is when there is false projection and the bodhisattva has therefore not been assisted by the perfection of giving up to the knowledge of all aspects and skillful means, and the bright side is when that false projection is absent and they have been assisted. ŚsPN3 4592v5–4593r1 goes through the list of dark and bright side dharmas in detail. Both sides are equally to be rejected as having any intrinsic nature.
n.­531
D brten (“rely on”).
n.­532
PSP 4:94, ŚsPN3 4593v5 bhaktavya. Another meaning of bsnyen is “stay close to.”
n.­533
mā samyak­saṃbodhiṃ rūpataḥ parāmrākṣīḥ / parāmṛkṣaḥ; Edg, s.v. parāmṛśati, “do not attach yourself (cleave) to awakening as form.” Bṭ3 5.­541 (215b) mchog tu ’dzin pa ma byed cig (“do not hold it as an absolute”) is excellent; Abhisamayālaṃkāra 4.26a (Amano 65) glosses this with anāsvāda (“nonrelishing”).
n.­534
’bum ta 267a6, nyi khri 36.­3 (kha 305b2) yongs su ma brtags pa’i gzugs ni; LSPW 348 “For the aggregates, when not misconstrued, reach an all-knowledge which is also not misconstrued.”
n.­535
layana (gnas), “resting place,” also means “adhere to, cling to.”
n.­536
Emend ’dre ba to ’brel pa, Bṭ3 216a.
n.­537
lhag ma rendering śeṣa in the sense of what remains when what is bad is gone, hence liberation; khri pa lhag ma ma lus; Gyurme (khri pa) 22.20 “the non-residual [state]”; ŚsPN3 4605v10 aśleṣa; nyi khri kha 312a6 correctly ’dre ba med pa; ’bum ta 304b4 incorrectly ’dra ba myed pa.
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.­539
This is a literal rendering of sīmābaddhaḥ, the word used for setting the boundaries for a retreat. Here it means having restricted the number of beings for whom the bodhisattva is practicing.
n.­540
ma mchis pa; alternatively, “nonexistent thing.”
n.­541
Earlier (43.­45) the laity achieve this status.
n.­542
D bar snang de nas (“from in the sky”).
n.­543
Alternatively, sngo bar byed means “dedicate it to.” The mistaken bodhisattvas take unsurpassed awakening as a real attainment with an intrinsic nature, rather than something that exists only conventionally, something that can be utilized, not unlike a story, for the benefit of others.
n.­544
This renders N, H, etc., supported by ’bum tha 72a1, nyi khri kha 344b2 byang chub las phyir ldog par yang myi ’gyur ro.
n.­545
LSPW spells it out well: “When one adopts the method of considering dharmas in their ultimate reality, which Subhuti the Elder uses in his exposition.”
n.­546
Aṣṭa 659–60 bodhisattvānāṃ tathāyāṃ pravibhāvyamānānām aviśeṣatāṃ nirviśeṣatāṃ nirnānākaraṇatāṃ śrutvā yasya is much more detailed and clear. The translation here of chos thams cad kyi de bzhin nyid kyis bye brag med par rab tu phye ba la is in light of the reading in the Aṣṭa. Alternatively, based on the long versions, “Thus the bodhisattva great beings whose minds are not cowed, do not tense up, and do not experience regret when categories are made in terms of the suchness of all dharmas without distinction will go forth to unsurpassed, perfect, complete awakening.” In passing, it is hard to see how the Aṣṭa can be a basic early version of the scripture when there are such contrasting passages as these.
n.­547
“One should think all beings are the same” either in ultimate reality, or insofar as they want happiness.
n.­548
Other versions throughout the above list have anupalambha­yogena, “by way of not apprehending anything,” which helps make better sense of this final capping section of the chapter.
n.­549
khri pa nga 352a3 adds legs par gsungs pa’i chos ’dul ba la the tshom bskyed par mi byed de.
n.­550
This follows K, N dag par, supported by khri pa 31.5; ’bum tha 115a7, nyi khri kha 354a6 bkra shis dang ltas kyis gtsang mar myi ’dogs.
n.­551
The types and functions of the “maggot families” (krimikula) are explained at length in The Application of Mindfulness of the Sacred Dharma (Saddharma­smṛtyupasthāna, Toh 287) [see Dharmachakra Translation Committee, trans., 2020a], where they are called “worms.” It is a striking use of language intended to foster meditative detachment from one’s own body and the bodies of others.
n.­552
The twelve are listed earlier (41.­6).
n.­553
Gilgit 560.4 na kṣubhaṇa­citta; earlier (2.­40) “who want to prevent malicious thoughts from arising.”
n.­554
Aṣṭa 674 makes it clear that the thought (citta) is bodhicitta, the thought of awakening.
n.­555
MW, s.v. śraddhā, says śraddhayā plus gam and the genitive means “believe in.” We have rendered parasya “another” instead of “somebody else” in light of the reason given below, that “one does not see any dharma at all.”
n.­556
“Focus” (guruko bhavati), literally “become something heavy”; Tib lhur len pa, literally, perhaps, “to take as one’s part”; Jäschke: “to apply oneself to.”
n.­557
This summarizes the full list given earlier (21.­63).
n.­558
This is a conjecture for rigs ’phan par ’gyur ro. Alternatively, “your family will be benefitted” (taking ’phan as a form of phan, “to be useful”); Gyurme (khri pa) 31.49 “Your family line will be broken”; PSP 4:157 kulodgata; ŚsPN4 9793v5 kula­devatā vā bhaviṣyati deveṣu.
n.­559
Here prakṛti (“basic nature”) also means, according to MW, “the constituent elements or powers of the state (king, minister, allies, treasure, army, territory, fortresses)” in the different countries (hostile, neutral, enemy of an enemy, and so on) surrounding a country going to war.
n.­560
Emend sbyor (even though supported by ’bum tha 141b1, nyi khri kha 369b2, le’u brgyad ma nga 301b2, and khri pa nga 364b3) to sbyong, supported by ŚsPN4 9795r8 bhūta­koṭyāṃ śodhayati, PSP 4:160 bhūta­koṭīḥ śodhayati, Gilgit 569.3 bhūta­koṭy[āṃ] śodhayati, and AAVN 79b5 bhūta­koṭyāṃ śodanāt.
n.­561
gdon mi za ba is not found here in other versions, and besides, this rendering is surely not what is finally intended, given what follows. What was intended is that they do not think they will or will not fully awaken.
n.­562
D gang dag (“whosoever”).
n.­563
Thempangma, kha 325a3. D et al “inseparable.”
n.­564
Emend the misprint phyir mi ldog pa to phyir ldog pa.
n.­565
’bum tha 169b1–2, nyi khri 41.­38 (kha 379b6) bstan pa mngon par bsgrub par bshad pa (“explanation that is the consummation of a tathāgata’s teaching”).
n.­566
sems (citta) is rendered “mind” here and not “thought” because “mind and mental factors” is a commonly used terminology.
n.­567
rgyu ba means yongs su rgyu ba (samudācāra).
n.­568
K, N des. PSP 4:177, ŚsPN4 9810r9 api nu tena nimittasaṃjñā vibhāvitā bhavati. D de (“has the perception of it as a causal sign disintegrated”) is syntactically correct; bshig pa is the past tense of ’jig pa.
n.­569
Here the Tib renders vibhāvanā as rnam par gzhig pa (“investigate”), not rnam par bshig pa (“disintegrated”). LSPW 398 “I will annihilate the signless” does not make sense to me. Alternatively, vibhāvanā might mean “do the opposite of meditate.”
n.­570
’bri ba renders apacaya; Aṣṭa 730 upacaya (“collection”).
n.­571
Haribhadra (Wogihara 733) glosses “isolated” as devoid of any real thing that is an objective support and therefore empty.
n.­572
so so rnams, “each separate one.” Each mental event that creates karma occurs without any contact with a real object. Still, it occurs because a “causal sign” functions as an objective support because it invites a misplaced belief in its reality. The reading so so rnams is not supported by PSP 4: 179 or Eight Thousand, 216, “one treats an actually nonexistent objective support as a sign,” and may be an accidental reduplication of the pṛthak (so so) in pṛthagjana (“ordinary being”).
n.­573
This interpolation is odd. The part left out in the immediately following section is “Subhūti, bodhisattva great beings practicing like that complete the six perfections and get close to the knowledge of all aspects.” But it is put back in again in the section after that.
n.­574
ras bcos bu renders Mvy dūṣyayugam; gser gyi kha dog lta bu zung cig, PSP 4:190 suvarṇa­varṇa­pīta­varṇaṃ ca puṣpa­yugaṃ.
n.­575
Cf. 5.­9.
n.­576
A tathāgata­saṃnipāta is equated (Aṣṭa 746) with uttīrṇapaṅka ([a lotus] “emerged from the mud”). Haribhadra (Wogihara 746) glosses this “without kleśa” (kleśā­varaṇa­prhāṇād). It means a bodhisattva in the assembly of a tathagata.
n.­577
Better is ŚsPN4 9817v8 that has evaṃ, “thus,” in place of eva (nyid du), “actual.”
n.­578
Emend dus ma yin pa to dus yin pa: “it is the time to acquire and master”?
n.­579
Take thogs as ’thogs (gṛhīta, “to seize” or “hold up”).
n.­580
This is rendered literally. The Tib translators have taken vyavahṛ (PSP 4: 195 na cānimittena vyāhriyate) with its usual, though contextually inappropriate, meaning. Had they understood it simply as a form of vihṛ, “to rest in, dwell in,” it would mean “they do not rest through signlessness,” which is to say, they do not make nirvāṇa into an absolute. bum tha 201b4–5, nyi khri 44.­9: “They stand in the four immeasurables and complete the six perfections. Having completed them, without attaining the extinction of outflows they master (ŚsPN4 9818v7 karoti, “work at”) the knowledge of all aspects.”
n.­581
Cf. 3.­43: “the emptiness of what transcends limits, the emptiness of no beginning and no end, the emptiness of nonrepudiation, the emptiness of a basic nature, the emptiness of its own mark.”
n.­582
sems mngon par sgrub par byed renders cittam abhinirharati. It is noteworthy that Edg, s.v. abhinirhāra, says the Pāli meaning “earnest wish” is not attested in Buddhist Hybrid Sanskrit.
n.­583
Alternatively, “perceive doctrines that are not good as good” (yod pa = sat as at nyi khri 44.­13 (a 10a6) dam pa ma yin).
n.­584
Here anabhisaṃskāra (rendered in other contexts “not occasioning anything” or “nonenactment”) is clearly equivalent to a śrāvaka’s nirvāṇa. Edg says anabhisaṃskāra is usually a bahuvrihi.
n.­585
Better is ’bum tha 212a2, nyi khri 44.­28: “those who give an answer like bodhisattva great beings standing on levels that have been cleansed or levels that have not been cleansed are few.”
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.­588
GilgitC 4 omits.
n.­589
PSP 5:3 satyādhiṣṭhānaṃ karoti. Sánchez (2011, 18, n. 9) renders satyādhiṣṭhāna “truth-command” and says it is a synonym of satyakriyā and satyavāc. He says (18) in its earliest Vedic usage it “extracts its effectiveness from the complete tuning of the proclaimer with the same reality/truth (satya) that constitutes the cosmic order.” He says (22) “While the Vedic satyakriyā is based on the perfect harmony between oneself and her/his own duty within the cosmos (ṛta), the Buddhist saccakiriyā instead extracts its power from the speakers’ ethical perfection,” and Sánchez cites Harvey (1993, 67–68, 70–71, 74) to the effect that “ ‘(moral) truth is a natural force with irresistible power.’ ”
n.­590
The nāmādhiṣṭhāna is the detailed declaration of the irreversible bodhisattva’s name and so on as given below. D, K slightly differ, suggesting those editors too were not quite sure of how to render the term. Haribhadra (Wogihara 774) glosses the two words nāmāpadeśa and nāmādhiṣṭhāna with “declaring the name” and “detailing the mother’s name and so on.”
n.­591
Haribhadra (Wogihara 774) glosses this with “not having broken a rule” (āpattirahitatvena).
n.­592
Haribhadra (Wogihara 775) glosses this with “because one is not needy” (alpecchatvād).
n.­593
The translators read pratyakṣa with Aṣṭa 781 yakṣa.
n.­594
The translators read peyāla in place of peśala. GilgitC 14 yāvat peśalān kalyāṇa­dharmān; PSP 5:9, Nepal 9826r10 peśalān kalyāṇa­dharmān (“well behaved and lovely in character”).
n.­595
That is to say, those bodhisattvas who are living in the authentic isolation. Cf. Aṣṭa 783, brgyad stong pa 219a2: “They should make an effort for their own sake. By always feeling disgust for and fearing saṃsāra they should apply themselves to not being adulterated by the three realms.” LSPW pp. 416–17, “He should devote himself to his own welfare, always alarmed at Samsara and afraid of it, unsubmerged by the triple world,” renders a version like PSP 5: 10 or ŚsPN4 9826v4.
n.­596
Emend zhes to zhe sa; PSP, Gilgit, Nepal gaurava.
n.­597
PSP 5:10 “The applications of mindfulness” and so on “are for the elimination of all residual impressions” and so on (sarva­vāsanānusaṃdhi­kleśa­prahāṇāya).
n.­598
K pas; PSP 5:12 ahaṃkāra­mama­kāreṇa.
n.­599
Probably “and daughters of a good family” has dropped out.
n.­600
“Those requirements of theirs come to have a great result, a great benefit” may be a gloss accidentally incorporated into the text.
n.­601
Cf. 45.­6: “he falls sick in his body with a wind, or bile, or phlegm disorder, or a disorder from them in combination.”
n.­602
This is the translation at LSPW 423–24.
n.­603
The addition of bar du here is likely a block cutter’s mistake.
n.­604
Insert bar du.
n.­605
Alternatively, zhar ba (kāṇa?), “missing an eye.”
n.­606
GilgitC, Aṣṭa kubja (“humpbacked”).
n.­607
Other versions add “without hesitation.”
n.­608
yul du phyin pa; GilgitC 46 buddha­viṣayam anugantukāmena; a better translation is ’bum tha 307b4, nyi khri 47.­25 (a 43b5) yul khong du chud par ’dod pa (“wants to comprehend the objects”); khri pa 25.47 (nga 286a7) rnam pa thams cad mkhyen pa’i yul rjes su ’gro ba (“wants to have comprehended the object known by the knowledge of all aspects”).
n.­609
Literally “want to play the game” (vikrīditaṃ vikrīditukāma).
n.­610
LSPW 427–28 “never again lose interest in” is an excellent, if free translation.
n.­611
bcu is the past tense of ’chu (utkṣip), “to take out water.”
n.­612
skra’i rtse mo renders vālāgra, MW “the point of hair as a measure,” equaling 64 atoms.
n.­613
’bum tha 311b4, nyi khri 48.­8 (a 47a3) ci nas kyang sems med pa dang / sems ma yin pa gzhan yang med par (“in the absence of thought and in the absence of anything else other than thought”); le’u brgyad ma ca 63a5 ji ltar sems gzhan la mi rgyu ba de ltar (“in the way it is done when thought does not wander to something else”); Gyurme (khri pa) 26.9, ci nas sems su mi ’gyur zhing sems las gzhan du spyod par mi ’gyur ba de ltar (“they should make this dedication in such a way that they do not engage with mind and do not engage with anything other than mind”). We have added the word “awakening” based on our interpretation of the gloss at Bṭ3 5.­1046.
n.­614
“Extremely isolated” means totally isolated from the aspirations of śrāvakas or from its own hypothetical intrinsic nature.
n.­615
khri pa 26.14–26.16 is a less ambiguous Tib translation of this section, saying, to paraphrase, there would be no awakening if the perfection of wisdom and the result of practicing it were not to be extremely isolated, (which is to say were each not free of śrāvaka aspirations or empty of its own hypothetical intrinsic nature), but in fact they both are extremely isolated and therefore there is awakening, even though there is (ultimately) no attainment of an isolated awakening through an isolated perfection of wisdom.
n.­616
Here dag renders a neuter accusative dual (PSP 5: 48 gambhīre ’rthe) not a locative singular.
n.­617
Alternatively, “is not broken (abheda), is not differentiated (avikalpa)” or “nonconceptualization (avikalpa).”
n.­618
GiglitC translation, 265 n. 10, suggests this reading is a corruption of Aṣṭa 858–59 (Mitra 453), Eight Thousand, 262.
n.­619
PSP 5:70 vinayataś; GilgitC 74 arthataś ca dharmataś ca vyañjanataś (nyi khri a 63a3 yi ge) cānugamiṣyati; LSPW 447 “according to its meaning, contents, and method” (n. 9 “This is a tentative and inadequate rendering”).
n.­620
Cf. ’bum tha 343a5, nyi khri 50.­15 (a 63a5) . . . sangs rgyas rnams la dge ba’i rtsa ba lta yang mi slu ste / snyan thos sam / rang sangs rgyas sam / sang rgyas su ’gyur mod kyi / ’on kyang (“still does not falsify the wholesome roots sprung from the buddhas and become a śrāvaka or pratyekabuddha or buddha”).
n.­621
The meaning of anusamparigrah here is to look after awakening by furthering the practice of the perfection of wisdom that is in total harmony with it.
n.­622
The movement is the movement of thought, a movement absent from space, from an imaginary person, and from dharmas isolated from a person.
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.­626
He means, “How while making a practice of does one’s practice become at one and the same time a practice of morality?”
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.­631
These are the four concentrations spelled out in full earlier (16.­54).
n.­632
These ten wholesome actions are spelled out in full earlier (26.­14–26.­18).
n.­633
There is no obvious list here. The “up to” is a mistaken transposition of the yāvat from earlier in the sentence; cf. GilgitC 99, PSP 5:91 prathama­cittotpādam upādāya yāvad bodhi­maṇḍa­niṣaṇṇasya manuṣyabhūto vāmanuṣyabhūto vā.
n.­634
D adds “that has applied thought and has sustained thought and joy and happiness born of detachment.”
n.­635
K bdag in place of D de dag.
n.­636
These and the following are spelled out in full earlier (3.­112–3.­133).
n.­637
Bṭ3 4.­945 says the experience of pleasure is cultivated to overcome the effects from meditations in the lower concentrations, to check on the response of one’s own mind to see if any attachment is present when viewing something beautiful, or to check if a change occurs when viewing the attractive parts of one’s own physical being as a source of pleasure. Pema Karpo, cited earlier in n.­210, says this deliverance is based on a mind of the fourth concentration and “counteracts liking, that is, counteracts the conceptualization that a mentally created pleasant form is desirable, and a mentally created unpleasant form is undesirable, respectively.” The locution “directly experiences with the body” is because the pleasure is experienced as a physical feeling because mental feelings of pleasure and joy have been meditated on as suffering in the lower concentrations.
n.­638
This is a summary of the presentation of the nine given earlier (11.­42).
n.­639
Cf. 3.­75. The idea is that the meditator extends his or her meditative reach first up through each of the meditative stabilizations and then retracts it, as it were, by coming back down through them, in a big mental stretch.
n.­640
The intention here is that one descends through each of the meditative states, one by one, until one comes to the first concentration, not that one leaps down to it.
n.­641
In the viṣkandaka meditative stabilization the meditator leaps over different states. Conze renders the meditative stabilization the “Crowning Assault.” The intention, in contrast to the earlier siṃha­vijṛmbhita meditative stabilization, is that in this viṣkandaka meditative stabilization the meditator begins to leave out some of the intervening meditative stabilizations, leaping across the gaps, as it were, leaving bigger and bigger gaps.
n.­642
The rest in the list is probably those given earlier (55.­26), including “Subhūti, you should know that they are vulgar bodhisattvas. You should know that they are polluted bodhisattvas. You should know that they are fake bodhisattvas. You should know they are the robbers of the world with its gods, humans, and asuras. You should know that they are robbers masquerading as monks in the world with its gods, humans, and asuras. You should know that they are robbers of the sons of a good family in the Bodhisattva Vehicle.”
n.­643
nyi khri 53.­15 (a 97a1) bdag gis gang yang yongs su ma btang ba med do (“There is nothing I have not given away.”)
n.­644
Alternatively, “It is because anything that might have the intrinsic nature of ‘settling down’ does not exist.” The correct reading is hard to determine.
n.­645
“This very life” renders mthong ba’i chos (PSP 5:59 dṛṣṭaṃ dharmaṃ), probably Haribhadra’s clarification of “any dharma” (GilgitC 120, ŚsPN4 9911v8 kaṃcid dharmaṃ; ’bum da 47b2, nyi khri 53.­40 (a 104b3), le’u brgyad ma ca 83b6–7 chos gang yang).
n.­646
nyi khri 53.­41 (a 104b5) med pa (asattāḥ in place of GilgitC 120, note c asaktāḥ) (“do not exist”).
n.­647
nyi khri 53.­55, “For reaching the knowledge of all aspects the śrāvaka path is not the path of bodhisattva great beings… . For reaching the knowledge of all aspects the six perfections with the perfection of wisdom going in front is the path of bodhisattva great beings. This is the path and not the path of bodhisattva great beings.”
n.­648
Alternatively, “in particular for the sake of”; LSPW 442 “For a great performance.”
n.­649
pa na sa’i ’bras bu, panasaphala. It is noteworthy that the word is from the Andhra region.
n.­650
D “have you said?”
n.­651
This means all rivers tip into the ocean; all dharmas end up inside the perfection of wisdom.
n.­652
They “become” (bhavanti) of one taste; when they “have been categorized” (bhāvitā) they turn into the perfection of wisdom.
n.­653
“That which has no intrinsic nature (asvabhāva) is a nonexistent thing (abhāva).”
n.­654
dgongs pa.
n.­655
The reading here rnam pa la ’jug [pa] (ākārapraveśa) is supported by PSP 5:108 ākāra­praveśa­kuśalo but nyi khri 53.­87 (a 116b4), for example, has rnam par rtogs par bya ba la mkhas pa (“skilled in particular realizations”). As for the translation of the other terms below, some are conjectural.
n.­656
Emend rjod pa la ’jug to rjod pa med pa la ’jug (avyavahāra­praveśa).
n.­657
These four are variations of the same word bhāva (cognate with “being”) in Skt. Literally, “being,” “not being” (abhāva), “self-being” (svabhāva), and “other-being” (parabhāva).
n.­658
This basic statement of the Buddhist doctrine acts like a mantra. It means: “The Tathāgata, the great follower of a secluded religious life, spoke about the dharmas that arise from causes and their cause, and similarly spoke about their cessation as well.” It may be here only because in Tibetan translation this marks the end of the second long volume, but it is noteworthy that the last part of the summary of khri bryad stong pa, chapter 84 (84.­245–84.­301), is possibly summarizing a version that originally ended here.
n.­659
de ltar. The translators evidently read evam. A better reading is GilgitC 138, ŚsPN4 9954v4 eva “right from the first.”
n.­660
K, N, etc. (GilgitC 138 anupalambheṣu sarva­dharmeṣu). In this section upalambha and anupalambha are rendered in two ways, coming at the meaning from the side of the subject and from the side of the object. In the former case they are rendered “(not) apprehending” or “(absence of) apprehending,” and in the latter case as “providing (no) basis for apprehension.” Both intend the same meaning.
n.­661
This is based on K dmigs su mchis pa supported by ’bum da 152a7 and nyi khri 53.­128 (a 123a3). D: “Is it the Lord’s not apprehending that does not apprehend or is it duality that does not apprehend?” ŚsPN4 9956r8 and PSP 5:116 kiṃ punar bhagavann upalambho ’nupalambhaḥ, athānupalambha upalambhaḥ: “Lord, does apprehending not apprehend or does the absence of apprehending not apprehend?”
n.­662
Alternatively, “Apprehending does not apprehend and the absence of apprehending does not apprehend, but still, Subhūti, the state in which apprehending and the absence of apprehending are the same is not apprehending.”
n.­663
Emend lags to la gnas; PSP 5:123, GilgitC 146, ŚsPN4 9965r1 sthitvā.
n.­664
Alternatively, “in brief.” le’u brgyad ma ca 144b1 also has mdor.
n.­665
“Three types of omniscience” renders thams cad mkhyen pa nyid gsum po (trisarvajñatva/trisarvajñatā), literally, “three all-knowledges.”
n.­666
Reading D kyi as kyis. ’bum da 176a3, nyi khri a 132a7, le’u brgyad ma ca 146b6 chos thams cad rang gi mtshan nyid kyis stong pas.
n.­667
“Why” renders ci’i slad du (kenārthena). It means “To what does perfection of wisdom refer?”
n.­668
“Perfection” renders pāramitā; “perfect” renders paramapārami. GilgitC 151 parama­pārami­prāptaiṣā subhūte prajñā­pāramitā sarva­dharmāṇām. Cf. n.­18.
n.­669
Here “reality” and “good” both render the same word don (artha).
n.­670
The “knowledge of dharma” (chos shes pa, dharmajñāna) is the knowledge of the qualification (dharma) emptiness that qualifies all subjects (chos can, dharmin).
n.­671
“Bad” renders don ma yin pa (anartha), possibly a misreading of naya (tshul) “method” (PSP 2-3:149 arthataś ca nayataś).
n.­672
K, N.
n.­673
The “knowledge from prayer that is a vow” unique to a buddha is explained by Haribhadra (Amano) glossing Abhisamayālaṃkāra 8.8 (the single quotation marks identify words from the Abhisamayālaṃkāra): “The ‘knowledge from prayer that is a vow’ of a tathāgata is accepted to run under its own power without causal signs; to be separated from ‘attachment’ to form and so on because it does not settle down on anything; to be ‘without obstruction’ when it comes to all objects of knowledge because of the elimination of afflictive and object of knowledge obscurations along with the residual impressions; to ‘remain forever’ because of staying until the end of saṃsāra; and provide a response ‘to all questions’ because of finding perfect detailed and thorough knowledge. The knowledge of śrāvakas and so on is the opposite and not like that.” Cf. Mahāyāna­saṃgraha (Lamotte [1938] translated by Chodron [no date, pp. 394–95]), Mahāyāna­sūtrālaṃkāra­kārikā 21.4 (Thurman et al, pp. 336–37).
n.­674
byang chub la zhugs pa (“candidate for awakening”) is a locution for a bodhisattva in a last birth before perfect awakening.
n.­675
Thempangma, ga, 79b8 yongs su ’dris par byed; GilgitC 164, ŚsPN4 9975v6 bodhimārge paricayaṃ kurvan. The translators of D read bodhimarge ’paricayaṃ (“not mastering”).
n.­676
The eka­kṣaṇābhisaṃbodhi, the single, unique instant of the path just prior to complete awakening.
n.­677
Perhaps the Tibetan here should be emended to “do not make it into a causal sign”?
n.­678
nyi khri 54.­34–54.­35 spells this out fully: “They do not make those beings for the sake of whom they cultivate wisdom into a causal sign and do not pay attention to them as an existent thing or as a nonexistent thing. They do not think about inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature […] or unsurpassed, perfect, complete awakening in a certain way, do not make it into a causal sign, and do not pay attention to it as an existent thing and as a nonexistent thing.”
n.­679
Cf. 23.­22: “An unimpeded confident readiness, an unbroken confident readiness, a meditatively absorbed confident readiness, an appropriate confident readiness, a connected confident readiness, a meaningful confident readiness, and a superior confident readiness that rises above all the world.”
n.­680
The word bhūtārtha (“true reality”) sounds like buddha, as does the next, bhūta dharma (“true Dharma”); abhisaṃbuddha is rendered “fully awakened.” The root budh means “to awaken or expand.”
n.­681
This again seems to be based on the similar sound of the compounds bodhyartha and bhūtārtha. PSP 5:140, GilgitC 169 have abheda in place of bhūta; ’bum da 213b5, nyi khri a 145b4 dbyer med pa.
n.­682
gzhar yang means nam yang.
n.­683
PSP 5:149 svabhāvato na calanti. Alternatively, “from the perspective of their own intrinsic nature they do not move.”
n.­684
Here svabhāva (literally, “own-being”) is rendered “intrinsic nature” and abhāva (literally, “no-being”) “nonexistent thing.” It means bodhisattvas do not move from what they intrinsically are, and intrinsically they are not anything at all.
n.­685
H dngos pos.
n.­686
This reading is supported by AAVN 98b4.
n.­687
Emend dngos po to dngos po med pa based on AAVN 99a1 na hi svabhāvaḥ svabhāvam abhāvo vā abhāvaṃ prapañcayatīty and ŚsPN4 9999r4 nābhāvo bhāvaṃ prapañcayati, where an avagraha sign is understood; PSP 5:152 abhāvo vābhāvaṃ prapañcayati, GilgitC 181 nābhāva abhāvaṃ prapañcayati; nyi khri 58.­24 (a 156a6), le’u brgyad ma ca 171a5 dngos po med pa yang dngos po med pa ’phro par mi byed. In this sentence spros (“construct in thought”) is rendered “concoct” and dngos po (“intrinsic nature”) and dngos po med pa (“nonexistent thing”) are rendered “real” and “unreal.”
n.­688
Again, this reading not found elsewhere is supported by AAVN 99a1 sarva-dharmmaniḥ­prapañca­vyavalokana­praśnena / nāsti subhūte rūpasya svabhāva ity ārabhyā­svabhāvatvena, but it is not in the list of questions at Bṭ3 5.­808.
n.­689
These are the four paths of stream enterer and so on.
n.­690
The knowledge that a person is impermanent, for instance, is preceded by an instant of similar knowledge (called the kṣānti, “forbearance”) that functions as the antidote removing a mistaken belief that the person is permanent. Here, the bodhisattva’s knowledge is called “forbearance” because it is the instant that serves as the antidote to the belief that the knowledge of impermanence has an intrinsic nature.
n.­691
Emend gang gis to gang gi. PSP 5:159, GilgitC 189 kasya dharmasya.
n.­692
Better is ’bum da 266a3, nyi khri 58.­46 (a 163b7), le’u brgyad ma ca 179a3 mtshan nyid m(y)ed pa’i dbyings (“the element of no marks”).
n.­693
This is not just the patience normally expected in a decent person, nor a śrāvaka’s comprehension of the four noble truths, but is a patience specific to bodhisattvas.
n.­694
We have added “that correctly knows” based on GilgitC 199 iti yathābhūtam ājñātavān.
n.­695
The three masses given earlier (52.­28) are beings “destined for the perfect state, destined to be wrong, and not necessarily destined.”
n.­696
This question, marking the beginning of the Abhisamayālaṃkāra’s sixth (anupūrvābhisamaya) chapter, contextualizes its interpretation very well: if there is a homogeneity of all things in their ultimate nature, how will practice gradually lead to awakening?
n.­697
Emend rgya brten to rgyab brten; PSP 6-8:2, ŚsPN4/2 0020v6 upāśrayam upāśrayārthikānāṃ/-sya.
n.­698
Other versions have dharmānusmṛtyāṃ in place of dharmadhātum.
n.­699
D ya means the first of a pair; K, N omit.
n.­700
This summary is too brief. le’u brgyad ma ca 195b3–5: “They pay attention to those four pairs of persons and eight individual persons as the nonexistence of an intrinsic nature. And why? Because they have no intrinsic nature and anything without an intrinsic nature is a nonexistent thing. A nonexistent thing cannot be mindful of a nonexistent thing. And why? Because not being mindful and not paying attention is mindfulness of the Saṅgha. Subhūti, bodhisattva great beings training in this mindfulness of the Saṅgha by way of the nonexistence of an intrinsic nature gain up to the knowledge of all aspects. They fully awaken to all dharmas as just the nonexistence of an intrinsic nature. They have no perception of an existing thing or perception of a nonexistent thing, so what further need is there to say that they have no perception of even an atom of the action of mindfulness, or of an absence of mindfulness?”
n.­701
Bṭ3 5.­830, 5.­1242 omits “Lord, if in the absence of an apprehended object there is no attainment, there is no clear realization, and there is no unsurpassed, perfect complete awakening.” When it is omitted this passage makes sense. Conze (LSPW 508, n. 3) says he cannot fully understand this long passage as it is found.
n.­702
A vipāka (rnam smin) result in the Abhidharma means those attributes that come along at birth and last until death, but in this context (see Bṭ3 5.­1243 “from the eighth level on up afflictions do not arise and it is a maturation”) the meaning of the word is being modified in a Mahāyāna way and it refers to the attributes of a bodhisattva on and above the eighth bodhisattva level. LSPW 508–9 renders vipākaja “karma-resultant.”
n.­703
This is summarizing 70.­17.
n.­704
brgyan cing (ālaṃkṛtya); literally, “having ornamented it.”
n.­705
lam dang lam gyi yan lag tu gtogs pa; PSP 6-8:23 mārgāṅgena mārga­paryāpannena (“incorporated into the path as a branch of the path?”). Below (72.­20) lam du rtogs pas is a mistaken reading.
n.­706
Emend lus kyi to sems kyi; PSP 6-8:23 caitasikena vīryeṇa samanvāgato; ’bum da 361b3 sems kyi brtson ’grus dang ldan pas.
n.­707
Add chos.
n.­708
The sense of a “maturation dharma” here is the eighth bodhisattva level and above. The shared sense of the word vipāka(phala) as a part of a person’s makeup that comes along with the person’s birth and lasts until death is modified to mean the “karma” of practice that results in a basis-like result from the eighth level on up.
n.­709
This section has a parallel in khri pa 28.1ff.
n.­710
This is framed in terms of all six perfections, but a reader should know that the topic here is primarily the first perfection, the perfection of giving, indivisible from the other perfections.
n.­711
LSPW 518–19 notes 2–8 suggest parallels and give brief speculative explanations of this otherwise unknown set of moralities. This terminology is not in the Bodhisattva­bhūmi’s “Śīla” chapter.
n.­712
This reads pramāṇa; other editions prahāṇa (spang ba).
n.­713
Conze suggests there is a play on the word aṇu (“tiniest one, atom”) and the anu prefix in anutpattika.
n.­714
Emend rtogs to gtogs (paryāpanna) as above at 71.­32.
n.­715
Gyurme (khri pa) 28.19, “Having abandoned that, they will achieve the power of absorption in consummate perfection, without defining characteristics.”
n.­716
“Having pervaded them with their bodies” is a conjectural rendering of lus kyis khyab par byas nas (kāyena sphāritvā). Conze suggests “diffused” and “irradiated” for sphāritvā.
n.­717
This derives nyāma (PSP niyāma) (“secure state”) from āma that Conze renders “rawness,” and Gyurme (khri pa) “immaturity”; Tib renders āma with skyon (“flaw”) and nyāma with skyon med (“flawless”). I have usually rendered byang chub sems dpa’i skyon med pa (bodhisattva­nyāma) “secure state of a bodhisattva.”
n.­718
Delete de bzhin du sbyar te (“similarly, connect this with”) as a mistake in the text?
n.­719
Karma that is “immovable” (āniñjya, mi g.yo ba) comes into being on account of meditation. It does not move from its place at the head of the line, as it were, ensuring certain birth in the corresponding form or formless realm state.
n.­720
K, N bskyod; Gilgit 614.6 praccālya.
n.­721
Here svarga (mtho ris) is the desire realm (kāmadhātu) heavens up to but not including the Brahmaloka.
n.­722
This is a speculative rendering of D khyod … sus ma longs zhes. K, N, etc. are equally difficult to construe.
n.­723
bud med dam means skyes pa’am bud med dam, or else is a printing error.
n.­724
These are listed at length at 16.­9.
n.­725
Gilgit 619.4, PSP 6-8:54 āśubha­parivartakasya, ŚsPN4/2 0080r10 āśubha­parivarttakasya. Cf. The Noble Application of Mindfulness of the Sacred Dharma (Saddharma­smṛtyupasthāna) that teaches the contemplation of the parts of the gross body to counteract ordinary lust.
n.­726
Gilgit 619.5-6, ŚsPN4/2 0080v1, PSP 6-8: 54 tataḥ samādānād vivecayati. The translation is guided by ’bum a 40a7, nyi khri 62.­37 (a 225b6), and le’u brygad ma ca 234b4 rnam grangs du mas ’jig rten gyi chos (le’u brygad ma has rnams) ma nor bar blangs ba de las bskyod de de las bskyod nas, rendering the sam in samādāna as samyak (ma nor ba, “unmistaken”) and vivic as skyod (“move”) to make clear that the ordinary dharmas are not to be fully rejected. Here the paryāya (“ways”) could also mean one of a number of parts of an explanation, in juxtaposition with the above aśubha­parivarta and so on.
n.­727
Probably the “knowledge of a knower of all aspects.”
n.­728
Gilgit 619.12–13 has the superior reading anandhakāratām (mun pa med pa, “absence of darkness”) in place of anānākāratāṃ; LSPW 528–29.
n.­729
Emend bzhi to gsum.
n.­730
See 16.­1–16.­19.
n.­731
The earlier explanation of these three meditative stabilizations (16.­26ff.) differs.
n.­732
This is explained more fully in n.­637.
n.­733
AAV (Sparham 2006–11, vol. 4, 76) says, “Thus ‘blue’ is a shared epithet of flowers and clothes, but relative to flowers ‘the color blue’ is an innate color, and based on clothes an added color; both flowers and clothes ‘appear blue’ because both appear in that way.” Nakamura 2017, 611–12.
n.­734
The reading here, rdzi ba’i me tog (“flowers that are pressed down”) is perhaps an editor’s guess (suggesting a flower that is quickly crushed). MW, s.v. bandhujīvaka, says “a plant with a red flower that opens at midday and withers away the next morning.” PSP 6-8:59 bandhūka.
n.­735
“White” renders avadāta (dkar po). The example suggests a dazzling, shining color.
n.­736
Cf. the list given earlier (16.­81–16.­89).
n.­737
Emend lus to las (3.­131).
n.­738
Cf. 16.­95.
n.­739
Emend kyi bar du / bar der to pa nas las bar du bar / bar der. The part of the passage referenced here (16.­97) reads, “Between the night when tathāgatas awaken to unsurpassed, perfect, complete awakening and the night when they pass into complete nirvāṇa in the element of nirvāṇa without any aggregates left behind, while tathāgatas teach the path that puts an end to suffering in the world of beings together with the gods, Māra, Brahmā, those leading a secluded religious life, and brahmins, and together with gods, humans, and asuras, one does not trip up, does not shout out” and so on.
n.­740
Cf. 64.­23.
n.­741
The numbers have been added for the convenience of the modern reader.
n.­742
The Tib translators simply use the same word “long” (ring ba) for both āyata and dīrgha in describing the toes and fingers, and gloss āyata with che ba, “big” or “larger,” in describing the heels.
n.­743
This is repetitious but we have translated it literally.
n.­744
“Thick” in the sense of not scrawny; “set attractively” renders phya ler ’dug pa; Mvy phya le ba renders śāta. Cf. ’bum a 50b1–2, le’u brgyad ma ca 242b3, nyi khri 62.­77 (a 235a7) mgur dang rgyud legs par ’brel zhing lhun zlum pa, “shoulders are round and well connected with the throat and muscles and tendons in the neck, so … .” The idea seems to be that the indentation between the shoulders at the back is filled in, and the indentations on the right and left in the front where the shoulders meet the chest are filled in, so that the shoulders and the neck go together, seamlessly rounded. The explanation of this below suggests a connection with “muscular.”
n.­745
The meaning “heap” or “piled up” for lham is corroborated by Mvy pūla, ŚsPN4/2 0084v8 upacita.
n.­746
Emend mkhrang pa to Bṭ3 269a mkhregs pa?
n.­747
Emend bskyal to bskyel.
n.­748
The idea is nobody falls through the safety net.
n.­749
Literally “what has been eaten, drunk, licked, and chewed” (bza’ ba dang / btung ba dang / bldag pa dang / bca’ ba, PSP 6-8: 63 aśita­pīta­līḍha­khādita).
n.­750
Āryavimuktisena (Sparham 2006–11, vol. 4, 88) says, “There the straightness is because he did not deceitfully hide the wealth he had from those who asked for it, and the length because he did not reject supplicants, but took them as an opportunity [for giving]. It is a sign that he will have control over them and discipline them, because he has control over his mind, so miserliness does not control him.”
n.­751
Āryavimuktisena (Sparham 2006–11, vol. 4, 88) adds “based on the idea that the line of a buddha is unbroken until the end of saṃsāra.”
n.­752
The contrast is between the twittering of lesser creatures and the occasional, meaningful roar of a lion.
n.­753
The passage found here begins a longer passage in Gilgit 623.12–636.4 found in khri pa 29.37 with slight differences, but omitted from PSP, ŚsPN4/2, ’bum, nyi khri, and le’u brgyad ma.
n.­754
“Makes it appear” (byin gyis slob, adhitiṣṭhati); Gyurme (khri pa) 29.37, “consecrate.”
n.­755
This explanation connects conduct (vṛttataḥ) with rounded (vṛtta).
n.­756
This explanation connects accumulated (cita) with increased, large (upacita).
n.­757
This explanation connects gradually (anupūrva) with tapering (anupūrva).
n.­758
This explanation connects not showing (gūḍha) with hidden (sugūḍha).
n.­759
This explanation connects difficulty (viṣama) with different (viṣama).
n.­760
This explanation connects advantageous (pradakṣiṇa) with to the right (pradakṣiṇa).
n.­761
This explanation connects beautiful (cāru) with handsome (cāru).
n.­762
Emend khri la to ’khril. This explanation connects attractive (vṭta) with behavior (vṛtta); tshul (vṛtta), “behavior,” is corroborated by ŚsPN4/2 0085v7; PSP 6-8:65 omits.
n.­763
This explanation connects polished (mṛṣṭa) with cleansed away (pramṛṣṭa).
n.­764
LSPW 535 “Their limbs are slender.”
n.­765
This explanation connects even (sama) with same (sama).
n.­766
This explanation, connecting soft (kumāra) with youthful (kumāra), is corroborated by PSP 6-8:65 sukumāra­gātrāś ca buddhā bhagavanto bhavanti sukumāra­dharma­deśikāḥ (ŚsPON4/2 0085v9 parama­sukumāra­dharma­deśakāra).
n.­767
This explanation connects dejected (ādīna) with slouching (ādīna).
n.­768
“Spread out” renders rgyas pa. Alternatively, PSP 6-8:65 (utsada­gātrāś ca buddhā bhagavanto bhavanty utsannākuśala­mūlāḥ) connects pulled up (utsanna) with erect (utsada), “Lord buddhas have pulled up unwholesome roots so they carry themselves with their bodies erect.” Edg, s.v. utsada, in a long entry has “prominent.”
n.­769
This explanation connects a body compacted together (saṃhatagātra) with linked up with (sahagata).
n.­770
Again, this explanation connects behaved (vṛtta) with round (vṛtta). “Fully rounded” renders vṛttasaṃpanna. LC has vṛtta for tshul and saṃpanna for ldan.
n.­771
Again, this explanation connects cleaned (mṛṣṭa) with cleaned away (pramṛṣṭa). bod rgya tshig mdzod chen mo, s.v. skabs phyin pa and skabs phyed pa, references dku skabs phyin pa (Mvy mṛṣṭakukṣi) and says it means rked pa phra ba (“narrow waist”).
n.­772
This explanation connects running out (kṣaya) with emaciated (kṣāma).
n.­773
Again, this explanation connects advantageous (pradakṣiṇa) with to the right (pradakṣiṇa).
n.­774
nag po, kāla (“black”); Haribhadra (Wogihara 921) akāla; rgyan snang cha 321a7 dus ma yin pa (“untimely”).
n.­775
Again, this explanation connects light (yang ba, sukumāra) with very soft (shin tu ’jam pa, sukumāra).
n.­776
Mahāśramaṇa means “great follower of the secluded religious life.” This explanation connects love (byams, snigdha) with vivid (mdangs yod pa, snigdha). The sense of snigdha is “moist,” as in “melted my heart.”
n.­777
This explanation connects wide-ranging (rgya chen po, āyati) with long (ring ba, āyata).
n.­778
This explanation connects not too long (ha cang phal che ba ma yin pa, nātyāyata) with not too wide (ha cang mi ring ba, nātyāyata).
n.­779
“Shapes” renders gzugs (bimba).
n.­780
This explanation connects easy on (’jam pa, mṛdu) with pliable (mnyen po, mṛdu).
n.­781
This explanation connects subtle (phra ba, tanu) with thin (srab pa, tanu).
n.­782
This explanation connects attachment (chags pa, rakta) with red (dmar po, rakta).
n.­783
This explanation again connects turned back (log pa, vṛtta) with tubular (zlum pa, vṛtta).
n.­784
This explanation connects keen (rnon po, tīkṣṇa) with sharp (rno ba, tīkṣṇa).
n.­785
This explanation connects pure (dkar po, śukla) with white (dkar po, śukla).
n.­786
This explanation connects equal ([cha] mnyam, sama[bhāga]) with even (mnyam pa, sama).
n.­787
This explanation connects in a series (rim gyis, anupūrva) with tapering (byin gyis phra ba, anupūrva).
n.­788
This explanation connects unsullied (gtsang ba, śuci) with clean (gtsang ma, śuci). We have translated it literally, but “have people who have progressed perfectly in the pure Vinaya” (PSP 6-8:66 śuci­vinaya­jana-saṃpratipannāḥ) or “have people with a belief in the pure Vinaya” (nyi snang ka 204b2–3 yid ches pa = *saṃpratītayāḥ) is better.
n.­789
This is not found in this part of the list in other versions.
n.­790
This explanation connects wide (yangs ba, viśāla) with wide range (shin tu yangs ba, paraviśāla).
n.­791
This explanation connects packed around them (shin tu bsags pa, cita) with thick (stug pa, cita).
n.­792
This explanation connects vast (yangs ba, āyati) with a long way (ring ba, āyata).
n.­793
This explanation connects equal length (mnyam pa, sama) with all sides (kun nas, samanta).
n.­794
Again, this explanation connects moisture and moistened (snum gyis … snum, ślakṣṇa) with glossy (snum, ślakṣṇa).
n.­795
This explanation connects supremely extensive (mchod tu yangs ba, pīnāyata) with full and long (stug cing ring ba, pīnāyata).
n.­796
This explanation connects won the battles (g.yul las rgyal ba, jita-samarāḥ) with equal in size (mnyam pa, sama).
n.­797
K, N ma nyams.
n.­798
This explanation connects perfectly developed/unwrinkled (legs par ’byes pa, supariṇāmita) with eliminated (rnam par spangs pa, vipariṇata?).
n.­799
This connects heads are very large (dbu shin tu rgyas pa, su­paripūrṇottamāṅgāḥ) with have fully carried out their highest vow (smon lam dam pa shin tu yongs su rdzogs pa, su­paripūrṇottama­praṇidhānāḥ).
n.­800
This connects thick (stug pa, cita) with cause to diminish (spangs pa, apacita).
n.­801
This connects gentle (’jam pa, ślakṣṇa) with soft (’jam pa, ślakṣṇa).
n.­802
This connects undisturbed (ma ’khrugs pa, asaṃluḍita) with not tousled (mi ’dzing ba, asaṃluḍita).
n.­803
This connects not bristly (ma gshor, a-paruṣa) with never harshly (mi brlang ba, apa-rūṣa).
n.­804
Earlier (8.­22) it says “bodhisattva great beings practicing the perfection of wisdom should not stand in syllables, in syllable accomplishment, in a single explanation, in two explanations, or in a number of different explanations.” Bṭ3 4.­554 glosses mngon par sgrub pa (akṣarābhinirhāra): “The term syllable accomplishment is used for the production of the knowledge of nonproduction after resorting to the seed syllable a and so on used as a dhāraṇī.”
n.­805
This probably should be emended to “forty-two,” the number of letters in the arapacana alphabet. We have translated it without the emendation because it is possibly the number of letters in an unknown alphabet (the devanāgari alphabet, for example, has almost the same number of letters).
n.­806
ŚsPN4/2 87r2 ekākṣareṇa sarvaṃ vyayagatam anugacchata. We have translated this literally because we are unsure whether this means that if you take one away from a total the total has changed, or, alternatively, if it means that when you know one syllable is ultimately unfindable you know all syllables are.
n.­807
LSPW 536–37 highlights a juxtaposition of bodhisattvam eva and bodhi­pakṣikān dharmān here and renders this “does not even, to begin with, apprehend an awakening-being, how much less the dharmas which act as wings to awakening!”
n.­808
LSPW 537–38: “Because one cannot apprehend of them an own-being in which they could be established. For the nonexistent does not stand in the nonexistent, own-being does not stand in own-being, other-being does not stand in other-being.”
n.­809
Mvy gives nirbhārtsitaḥ for tshar gcad pa; Edg, s.v. nirbhaccita, nirbatsanā, nirbhatsayati, says “doubtless an imperfect Sktization of MIndic nibbaccheti, as in Pāli”; MW, bharts (“to revile”).
n.­810
3.­117, 21.­26–21.­28, and 27.­16.
n.­811
This relates nāman (“name”) with the root nam (“to bow”) and the derivative nimna (“downwards, incline to”). “Point somewhere” renders gzhol ba (Mvy under gzhol ba gives, besides nimna and nimnatā, also upacāra “metaphor” and parāyaṇa “final goal”). The idea is one gets to the roof of the ultimate on the ladder of the conventional.
n.­812
bod rgya tshig mdzod chen mo (Zhang 2000), s.v. gsong ldong, gives the definition btsog chu ’gro ba’i wa kha, “eave/trough through which dirty water goes.”
n.­813
smig rgyu’i tshogs! The translators appear to have taken the locative maricikāyām (ŚsPN4/2 0102r7) as a compound marīcikāya.
n.­814
Gilgit 632.11–12, ŚsPN4/2 0102v10 tathaiva duḥkhasya tathatety prajānāti. This means the reality of one thing is the same as the reality of all things. LSPW 544–45: “He wisely knows the Suchness of ill as just Suchness.”
n.­815
Insert lha (“gods”) PSP 6-8: 84.
n.­816
rol dbyam “side spreads?” cf. rab ’byams “widespread”; alternatively, rol means “to play.” We have translated this based on ’bum a 116a1, nyi khri a 258a5, le’u brgyad ma ca 261a4 stan dang ’khor gyi stan dang gzhi; ŚsPN4/2 0108v9, Gilgit 634.4–5 āstaraṇopāstaraṇa­pratyāstaraṇāni; PSP 6-8:85 āstaraṇa­pratyāstaraṇāni.
n.­817
Here guṇa (“strand”) in mālāguṇa is rendered yon tan (“good quality”).
n.­818
Emend gzugs to gzugs med (“formless”); nyi khri a 258b3 gzugs med pa, Gilgit 634.7 yāvan naiva­saṃjñā-nāsaṃjñāyatanopagatān devān vā darśayed arūpiṇaḥ.
n.­819
LSPW pp. 547–48: “[The] well informed … think to themselves: ‘This is a wonderful and astonishing Dharma! And yet no dharma can therein be apprehended. For this man delights this crowd of people with nonexistent dharmas.’ And they do not apprehend those perceptions of beings, on the grounds that those beings do indeed perceive what is actually real in what is not actually real.”
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.­821
aṃṛta means both “immortal” and “ambrosia, divine nectar.” The place beyond death and rebirth is reached when the understanding that a self has no intrinsic nature eliminates afflictive obscurations and nirvāṇa is gained. “Both” are the giver and the recipient.
n.­822
PSP 6-8: 92 sattva­vivikta­tā hi sarva­dharmāḥ. A person has no intrinsic nature so the physical and mental attributes (dharma) defining it have no relation with it.
n.­823
PSP 6-8: 94: yad yad evaṃ karma karoṣi kāyena vā vācā vā manasā vā tat sarvam amṛtādhigamāya pariṇāmaya tathā te ete dharmāḥ sarva amṛtāvigamāya bhaviṣyanty amṛta­paryavasānāya ca, “dedicate them all for the realization of the elixir of immortality such that all these dharmas of yours will be the elixir of immortality and will end up as the elixir of immortality.”
n.­824
In place of D ’jig (“destroyed”), K, etc. read ’jug: “But does not see any dharma at all as being there after having set out. In regard to all dharmas, there is no establishment and there is no being there after having set out.”
n.­825
In place of D ma yin pa (“not having”) this reads yin pa (“having”), corroborated by Bṭ3 5.­1410 (275b). Gyurme (khri pa) 30.38: rnam par rtog pa med pa’i phyir phyin ci log ma yin no (“Since they are without false imaginations, they are without erroneous views”); PSP 6-8:98 kalpanābhiṣyandam upādāya.
n.­826
K, N. D accidentally adds in here, “Subhūti, bodhisattva great beings practicing the perfection of giving bring beings to maturity.”
n.­827
gzhan yang, Mvy bhuyo ’pi? Better is nam yang (“never”) at ’bum a 232a4, nyi khri 65.­39 (a 288b4), and le’u brgyad ma ca 287b6.
n.­828
This line is not found in other versions.
n.­829
It means bodhisattvas would not have to do so, because even though the knowledge of all aspects conventionally occurs as a personal attainment it has no meaning except as a vehicle to benefit others.
n.­830
This is out of place here and is not supported by PSP 6-8:129, Gilgit 656.14, or ŚsPN4/2 0184v3. The two gifts are material gifts and the gift of Dharma; or else they are the gifts, and the absence of attachment to, or hope for, any results from the giving.
n.­831
The results are eight attainments, stream enterer and so on. The presentation of each result is in terms of the elimination of different levels of attachment and so on.
n.­832
LSPW 570 “seized by a wrong conception.”
n.­833
Better is Gilgit 660.6 bhagavān āha / na punaḥ subhūte sarva­dharmāḥ sarva­dharmaiḥ śūnyāḥ (“And all dharmas are not empty of all dharmas”).
n.­834
’bum a 348a7, nyi khri 68.­17 (a 319a4–5), le’u brgyad ma ca 313b2 bden pa khong du chud pa ji ltar bya ba bzhin du bden pa khong du chud par bya ba’i don du spyod do (“In order to awaken to the truths exactly as the truths should be awakened to”). LSPW 577 (reading na in place of anu?): “courses toward an understanding of the truths. And yet the truths are not something that should be understood.”
n.­835
PSP 6-8:144 na so dharmo yasyāntaṃ paśyati, tathā ca paśyati yathā na kañcid dharmam upalabhate: “They do not see that dharma of which there is an end. They see in a way that they do not apprehend any dharma at all.” le’u brgyad ma ca 313b4–5: chos de dag ci nas kyang chos gang yang dmigs su med pa de ltar mthong ste.
n.­836
K, N gtogs, supported by ’bum a 349b3. D rtogs; nyi khri 68.­19 (a 319b1) rtogs (“dharmas that they might awaken to as truths, or that they might not awaken to as truths”).
n.­837
This is a literal translation. LSPW “he cannot fall from the summits” is not supported by Tib, nor by Bṭ3 5.­1455 (278b), which glosses spyi bor ltung bar mi ’gyur te with de la chos la ’dun pa’i sred pa mi byed do “does not yearn for, crave for a dharma.” A śrāvaka nirvāṇa is a nirvāṇa conventionally, but for the bodhisattva in a secure state it is only something without any intrinsic nature for the benefit of beings.
n.­838
Gilgit 666.1, PSP 6-8:145 śamathabhūmau; ’bum a 348b6, nyi khri 68.­19 (a 319b3), le’u brgyad ma ca 313b6 lhag mthong gi sa (“special insight level”); earlier (17.­9), Gilgit 354.6 śamatha­vipaśyanā­bhūmi (“calm abiding and special insight level”).
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.­840
Here “karma” (las, karman) is the actual action as it is being done, and “action” (bya ba, kriyā) the object of that action, in the sense of what is deposited in history, as it were, by the action.
n.­841
“Thought that has arisen on account of error” means a conscious state built into which is an acceptance of its own true existence that it does not, in reality, have.
n.­842
“The outcome of intentions” renders bsams pa (=abhisaṃcetayitā). Bṭ3 5.­1464 says “they are the outcome of intentions because they are preceded by an intention, so they are falsely imagined phenomena.” MDPL, s.v. abhisaṃcetayitā, “arranged (into concrete things and events),” with mngon par bsags pa (not bsams pa) as its Tib equivalent, apparently deriving it from ci, “to gather, accumulate.” LSPW pp. 586–87 “contrived activities, planned and willed” similar to ’bum a 367b2-3, nyi khri a 330a2, le’u brgyad ma ca 330b7-331a1: chos de dag thams cad kyang ’dus byas pa/ mngon par ’dus byas pa ste.
n.­843
This is translated literally. It means the only ones who take them as graspable and existent are beings who do not know and do not see that they cannot be grasped and do not exist. PSP 6-8: 167 suggests the meaning: except that such dharmas need to be talked about to those who do not understand (na … agrāhyatā śaktābhilapitum, “you cannot talk about something that cannot be grasped”) but it is not supported by Tib versions’ thob (“cannot reach or attain”).
n.­844
nābhāva (“no nonexistent thing”) has probably dropped out. ’bum a 375b4, nyi khri a 333b2 gang dngos po med pa dang / dngos po med pa yang ma yin pa dang.
n.­845
A tathāgata is “in control” in the sense that there is nothing that is beyond the complete understanding of a tathāgata. In particular, there is no use of language and so on that might be of use to beings that is not fully mastered by a tathāgata. Ultimately, however, there is no control.
n.­846
Insert dang.
n.­847
Better is nyi khri 71.­2 (a 341a1–2) stong pa nyid gang yin pa de ni gang la yang ci yang byed pa med ci yang mi byed pa yang med de (“That which is emptiness does not do and does not not do anything at all to anything.”)
n.­848
We have supplied the referent “emptiness.”
n.­849
LSPW 593 “empty through emptiness.”
n.­850
Emend chos to las; ’bum (Lhasa Kangyur [shes phyin, bum, na]), 471a3, Bṭ3 281a las.
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.­852
’du byed kyi mtshan ma’i dngos po (saṃskāra­nimittam vastu); LSPW 578–79 “entity which is the sign of something conditioned”; Brunnhölzl 2011 “an entity that has the characteristic of being conditioned.”
n.­853
Construe “feeling” and so on as “this is feeling.”
n.­854
The idea is that since the name given is utterly arbitrary then the only thing known when the name is given is the thing it is given to.
n.­855
An actual thing “out there” or just a thing that is designated.
n.­856
dbyings (dhātu) is not the specific dhātu (“constituent”) form and so on as a basis, but the nature (or absence of a nature) that qualifies, in the sense of underpins (dhātu) all qualifiers (dharma).
n.­857
LSPW 579 differs. MQ 236, nyi khri 72.­27: “How is this basis that is a causal sign of a compounded phenomenon going to be inexpressible?”
n.­858
This reading, rang dbang nyid dam yod pa nyid, is corroborated by Bṭ3 285b. However, nyi khri 72.­31 (a 347b5) rang dbang du yod pa nyid dam / med pa nyid du ’gyur pa (“has no independent existence or nonexistence”).
n.­859
Brunnhölz 2011, 21: “Conceived form is to be grounded in [the fact that] the true nature of this entity that has the characteristic of being conditioned is mere conception (an expression conditioned by conception) to which this name … refers.” LSPW 580–81: “Discerned form, etc. is the definition of that entity which is the sign of something conditioned as in its dharmic nature mere discernment, as a verbal expression which is conditioned by discernment and to which refers this name.”
n.­860
Alternatively, “this eternally eternal, constantly constant nonexistence of imaginary form as the intrinsic nature of that conceptualized form.”
n.­861
We have translated this based on nyi khri 72.­41 (a 350a1) gzugs rab tu dbye ba mdzad, understanding ma mchis (“given there is no such designation”) here to reflect not an alternative reading, but rather an attempt on the part of the translators to render contrasting parts of a long sentence.
n.­862
Maitreya is saying it is form.
n.­863
nyi khri 72.­52 (a 350b7) gnyis su med pa’i mtshan nyid (“mark of nonduality”); MQ 239.
n.­864
Better is nyi khri 72.­59 (a 352a2) mya ngan las ’das pa bzhin du ’khor bar mi skyo’o…’khor ba bzhin du myan ngan las ’das pa la zhen par mi ’gyur ro (“just like nirvāṇa one is not depressed by saṃsāra … just like saṃsāra one does not settle down on nirvāṇa”; that is, you do not dislike saṃsāra in the same way you do not dislike nirvāṇa; and you do not settle down on nirvāṇa in the same way as you do not settle down on saṃsāra.)
n.­865
Delete la (nyi khri a 352a6).
n.­866
Better is PSP 6-8:157 upapattiś cāsya bhagavatā pratipattau ca na vyākṛtā; Conze and Iida 241 upapattiś cāsya bhagavatā pratipattyaiva na vyākṛtā; LSPW 583, “The Lord has not said anything about his rebirth which would (be necessary to) enable him to make further progress.” Cf. nyi khri 72.­64 (a 353a1) de’i skye ba yang ma mchis par lung bstan te / skye ba ma mchis na ji ltar ’thob par ’gyur “He has said that their rebirth does not exist, but if their rebirth does not exist how will they gain [awakening]?”
n.­867
Cf. nyi khri 72.­64 ; PSP 6-8:157; LSPW “an unthinkable rebirth which allows him to advance to the beyond of Nirvana.”
n.­868
’du byed. nyi khri 72.­66 (a 353a5), le’u brgyad ma ca 322b7 ’khor ba (“life in cyclic existence”).
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.­1079
Aṣṭa (Wogihara 927) mā dakṣiṇena mā purvveṇa mā paścimena mottareṇa mordhvaṃ mā’dho; brgyad stong pa 261b2 shar du ma yin slor ma yin nub tu ma yin. The correct reading is likely “without looking to the right or left, without looking to the south, west, north” and so on.
n.­1080
The translators here and at brgyad stong pa 262b2 read āvaraṇam (sgrib pa) in place of ārambanam; Eight Thousand, 278 “no attachment to objective supports.”
n.­1081
Below, the translators use a plural for grong khyer, and the size of the “city” (nagarī) shows it is a metropolis, like a modern Indian city made up of many relatively autonomous villages.
n.­1082
las/karma is missing here in the Tibetan but has been added based on the parallel passage in Aṣṭa (Wogihara, 939.18).
n.­1083
Cf. 73.­55. Āryavimuktisena (Sparham 2006–11, vol. 4, 76) explains: “ ‘Blue’ is the general rubric (uddeśapada); ‘the color blue’ (nīlavarṇa) is based on innate blueness; ‘look blue’ (nīladarśana) is based on added blueness; ‘shine out blue’ [“appear blue”] (nīlabhāsvara) is based on the fact that both release light and shine out. Nakamura (2014, 611–612) renders the last of these ‘ “whose shining is blue” is because of the brightness [caused] by the release of light (prabhā­nirmokṣa­bhāsvaratā) of these two.’
n.­1084
A line has (accidentally?) been omitted here. Aṣṭa (Wogihara 934, Mitra 487) buddha­netrī­citrī­karānugata sugata śruta­cittānāṃ sattvānām; brgyad stong pa 264a6 sangs rgyas kyi tshul la gus par byed pa rjes su ’gro ba’i thos pa dang sems pa legs par rtogs pa. Its inclusion is supported by Haribhadra’s commentary (Wogihara 939, Sparham 2006–11, vol. 4, 275) on a similar line: “ ‘With minds faithfully devoted to’ with serene faith in her ‘the Guide of the Buddhas’ the Perfection of Wisdom ‘and bent on listening to’ with the aforementioned knowledge arisen from listening to ‘the Sugata’ well (suṣṭhu) gone (gata), ‘and for a long time they had been intent on deep dharmas.’ The anugata is because [the faithful devotion] is connected with that [mind bent on listening].”
n.­1085
Aṣṭa (Wogihara) just has suvarṇapādaka.
n.­1086
Perhaps the translators read abhīkṣṇa for Aṣṭa (Wogihara 936) adhiṣṭhita.
n.­1087
This is a conjecture.
n.­1088
This is a conjecture. Aṣṭa (Wogihara 941) prakṛtya­vyavahāra; brgyad stong pa 236a6 rang bzhin gyis tha snyad med pa (“in its basic nature inexpressible”).
n.­1089
Omitted here is Aṣṭa (Wogihara 941) sarva­dharma­viṣayāpagata; brgyad stong pa 236a7 chos thams cad yul dang bral ba; Eight Thousand, 282 “it has left the sphere of dharmas behind.”
n.­1090
This is a conjecture. Aṣṭa (Wogihara 941) āsannarūparāja; Eight Thousand, 282 “The king is near.” We have emended rāja to rajas based on the reading here and brgyad stong pa 236b1 gzugs kyi rdul sel (“eliminating material dirt”).
n.­1091
Omitted here is Aṣṭa (Wogihara 941) asapatnarāja; Eight Thousand, 282 “the unrivaled king.” brgyad stong pa 236a7 has phun sum tshogs pa (“perfect”).
n.­1092
Omitted here is Aṣṭa (Wogihara 941) dharma­dhātu­niyata; brgyad stong pa, 236a7 chos kyi dbyings su nges pa; Eight Thousand, 282 “fixed on the element of dharma.”
n.­1093
This is a conjecture. Aṣṭa (Wogihara 941) sarva­sattvābhavana; Eight Thousand, 282 “no world for beings to be reborn in.”
n.­1094
Emend las to la; brgyad stong pa 236b5 chos thams cad la nges par ’bigs pa; Eight Thousand, 282 “piercer of all dharmas.”
n.­1095
Omitted here is Aṣṭa (Wogihara 941) sarva­dharma­vibhava­mudrā; Eight Thousand, 282 “seal of the desisting from becoming on the part of all dharmas”; brgyad stong pa 236b5 chos thams cad kyi ’byor ba phyag rgya, “seal of the wealth of all dharmas.”
n.­1096
Omitted here is Aṣṭa (Wogihara 941) sarva­tathāgata­darśin; brgyad stong pa 237a1 de bzhin gshegs pa thams cad mthong ba, “with sight of all tathāgatas.”
n.­1097
ri mo, citrīkāra; Edg, “pay reverence, respect.”
n.­1098
Probably an editor’s error.
n.­1099
The language used to tell the story is somewhat slimmed down here in comparison with the version in the Aṣṭa and brgyad stong pa.
n.­1100
brgyad stong pa 271b3 adds sgo drung du bsdad do (“he waited at the gateway”).
n.­1101
rol mo’i cha byad is either a mistake, or an alternative for rol mo’i yo byad (brgyad stong pa 271b4), Aṣṭa (Wogihara 950.21) vādyaprakṛti.
n.­1102
dgyer? Perhaps, on the model ’byed, phye, dbye, this is from ’gyed, past tense bgyes (“to disperse, dismiss”); cf. kun ’gyed “donation to each in the entire community.” Aṣṭa (Wogihara 950) utsṛjyata (“release”).
n.­1103
Aṣṭa (Wogihara 952.21) pīḍāsthānam (“oppressive state”).
n.­1104
chas (prasthita) is probably a perfect form of cha (“to go”‍—with a secondary meaning of to be on the point of doing something); alternatively, it may be an incorrect form of ’cha’, Jäschke “to make, prepare, construct.”
n.­1105
Aṣṭa (Wogihara 954) aparimāṇa­pūjāvyūhena, they proceeded “as an infinite immeasurable array of worship.” The translators apparently understood vyūha to be in reference to the immense layout of the city; brgyad stong pa 274a1 mchod pa’i bkod pa tshad med pa dang (“a layout inviting infinite worship”); Eight Thousand, 288 “magnificent display of religious aspirations.”
n.­1106
There is a helpful Wikipedia article on araru (MW agallochum) under “agarwood.” Accessed May 9, 2022.
n.­1107
Aṣṭa (Wogihara 955) sapta­ratna­mayaḥ paryaṅkaḥ prajñapto ’bhut; Eight Thousand, 288 “a couch made of the seven precious stones was put up.” But brgyad stong pa 274a4 supports the reading here, the four perhaps reflecting the four Vedas or four baskets (piṭaka; cf. Wogihara 955.10 peḍā, MW peṭaka) of sūtra, vinaya, abhidharma, and bodhisattva teachings.
n.­1108
Probably in error this version omits “with the merchant’s daughter and the five hundred girls.”
n.­1109
Reading, with brgyad stong pa 275a5, gzhal med khang (vimāna) in place of Aṣṭa (Wogihara 957.4) vitāna; Eight Thousand, 289 “like a canopy.”
n.­1110
khyod las; brgyad stong pa 276a5 khyod kyis; Aṣṭa (Wogihara 958.27) tava (“your perfection of wisdom”) fits a bit better with the earlier story.
n.­1111
Aṣṭa (Wogihara 966.9) has omitted yang dag pa ma lags so (“it is not real”).
n.­1112
ming mtshan gyi sku is an odd honorific for Aṣṭa (Wogihara 966.13) nāmakāyena; brgyad stong pa 277b7–278a1 ming gyi sku. In the nāmarūpa (“name and form”) of the twelve-branch pratītya­samutpāda, nāman is the mental part of a being’s makeup.
n.­1113
Emend dong ba ’dod pa ’dod par ’gyur to dong ba ’dong pa ’dong par ’gyur.
n.­1114
rab tu ’byed. Aṣṭa (Wogihara 967) prabhāvyante; Eight Thousand, 292 “augmented.”
n.­1115
phyugs pa, Aṣṭa (Wogihara 981.16) sumṛṣṭa literally means “smeared,” like smearing the walls with mud and cow dung to make a good surface.
n.­1116
byung perhaps renders prādurbhūta; cf. Aṣṭa (Wogihara 982) bhūpradeśād (“from this spot of earth”).
n.­1117
In each case the Tib translators render the Skt abstract nouns literally. In English this would be: “the state of all dharmas is the same, so the state of the perfection of wisdom is the same; all dharmas are in an isolated state so the perfection of wisdom is in an isolated state; all dharmas are in a state that does not move so the perfection of wisdom is in a state that does not move,” and so on.
n.­1118
sna tshogs pa nyid, Aṣṭa (Wogihara 986.7) vicitratā. Each side of the axial mountain is said to be a different color.
n.­1119
Aṣṭa (Wogihara 986) vijñāna­dhātvaparyantatayā; brgyad stong pa 283b6 rnam par shes pa’i khams mu med pa nyid pas (“the consciousness element is limitless so the perfection of wisdom is limitless”). This is also absent from the list of meditative stabilizations below.
n.­1120
This vajropama­dharma is likely the last meditative stabilization before awakening.
n.­1121
rnam par ’jigs pa mnyam pa nyid, so too brgyad stong pa 284a1 *vibhāvanāsama­tā; Aṣṭa (Wogihara 986.16) abhibhāvanāsama­tā; Eight Thousand, 297 “remains the same whatever it may surpass.”
n.­1122
Each of these meditative stabilizations matches Dharmodgata’s explanations of the perfection of wisdom.
n.­1123
As above (see n.­1119), vijñāna­dhātva­paryantaś ca nāma samādhiḥ is left out.
n.­1124
This is a conjecture. Aṣṭa (Wogihara 987) sarva­dharmānupalabdhi, brgyad stong pa 284a7 chos thams cad dmigs su med pa; Eight Thousand, 298 “non-apprehension of all dharmas.”
n.­1125
Aṣṭa (Wogihara 987) sarva­dharma­vibhāvanāsama­tā; Eight Thousand, 298 (perhaps for the sake of consistency) “remains the same whatever it may surpass.”
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.­1127
At Aṣṭa (Wogihara 989.21) and brgyad stong pa 285a1–2 these last two sentences are said not to Subhūti, but to Ānanda.
n.­1128
yang dag par yongs su gzung ba’i phyir is omitted from Aṣṭa (Wogihara 989) and brgyad stong pa 285a3.
n.­1129
skyes bu tha mar mi ’gyur pa, reading anta (tha ma), so too brgyad stong pa 285b2, in place of Aṣṭa (Wogihara 990) anya; Eight Thousand, 300 “No other man would be as suitable as you are.”
n.­1130
spyod; brgyad stong pa 285b3 rab tu spyod; Aṣṭa (Wogihara 990.22) paricariṣyati; Eight Thousand, 300 “shall be observed.”
n.­1131
S ’phags pa shes rab kyi pha rol tu phyin pa khri brgyad stong pa rdzogs so// rgya gar gyi mkhan po dzi na mi tra dang / su ren+d+ra bo d+hi dang / zhu chen gyi lo tsa ba ban de ye shes sde la sogs pas bsgyur cig zhus te gtan la bab pa’o. D omits. The Hemis Kangyur (from the Ladahki/Mustang group) and the Gangteng Kanygur (Thempangma) list the Indian preceptor Prajñāvarman (pradz+nya barma) instead of Surendrabodhi.

b.

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shes rab kyi pha rol tu phyin pa 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.

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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.

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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.

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g.

Glossary

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

AS

Attested in source text

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

AO

Attested in other text

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

AD

Attested in dictionary

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

AA

Approximate attestation

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

RP

Reconstruction from Tibetan phonetic rendering

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

RS

Reconstruction from Tibetan semantic rendering

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

SU

Source unspecified

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

g.­1

a hundred thousand one hundred million world systems

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

Located in 2 passages in the translation:

  • 62.­16
  • 62.­22
g.­2

abandonment element

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

Located in 2 passages in the translation:

  • 18.­1
  • 18.­16
g.­3

abdhātvaparyanta

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

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

Located in 1 passage in the translation:

  • 86.­44
g.­7

Abhimukhī

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

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

Located in 2 passages in the translation:

  • 18.­38
  • g.­1690
g.­21

absence of occasioning anything

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

Located in 54 passages in the translation:

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

absorption

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

Definition from the 84000 Glossary of Terms:

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

Located in 139 passages in the translation:

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

absorptions

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

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

Located in 29 passages in the translation:

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

Acalā

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

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

Located in 2 passages in the translation:

  • 18.­38
  • g.­1690
g.­36

actualize the very limit of reality

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

Located in 23 passages in the translation:

  • 13.­34
  • 48.­32-33
  • 48.­94
  • 49.­25
  • 54.­13-18
  • 54.­20
  • 55.­1
  • 56.­11
  • 59.­3
  • 63.­178-184
  • 63.­189
g.­44

affliction

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

Definition from the 84000 Glossary of Terms:

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

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

In this text:

Also rendered here as afflictive emotion.

Located in 62 passages in the translation:

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

afflictive emotion

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

See “affliction.”

Located in 14 passages in the translation:

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

aggregate

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

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

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

Located in 78 passages in the translation:

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

aggregate of knowledge and seeing of liberation

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

One of the five uncontaminated aggregates.

Located in 12 passages in the translation:

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

aggregate of liberation

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

One of the five uncontaminated aggregates.

Located in 12 passages in the translation:

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

aggregate of meditative stabilization

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

One of the five uncontaminated aggregates.

Located in 12 passages in the translation:

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

aggregate of morality

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

One of the five uncontaminated aggregates.

Located in 14 passages in the translation:

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

aggregate of wisdom

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

One of the five uncontaminated aggregates.

Located in 11 passages in the translation:

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

Akaniṣṭha

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

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

Located in 33 passages in the translation:

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

akṣaya

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

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

Located in 4 passages in the translation:

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

Akṣobhya

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

Definition from the 84000 Glossary of Terms:

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

Located in 14 passages in the translation:

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

all-knowledge

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

See “three types of omniscience.”

Located in 34 passages in the translation:

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

Amoghadarśin

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

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

Located in 1 passage in the translation:

  • 1.­2
g.­72

Ānanda

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

Definition from the 84000 Glossary of Terms:

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

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

Located in 91 passages in the translation:

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

Anantamati

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

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

Located in 1 passage in the translation:

  • 1.­2
g.­76

Anantavīrya

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

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

Located in 1 passage in the translation:

  • 1.­2
g.­77

Anāvaraṇamatin

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

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

Located in 1 passage in the translation:

  • 1.­2
g.­79

Anavatapta

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

See also n.­872.

Located in 3 passages in the translation:

  • 84.­3
  • 84.­64
  • n.­872
g.­85

Anikṣiptadhura

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

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

Located in 1 passage in the translation:

  • 1.­2
g.­89

annihilation

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

Definition from the 84000 Glossary of Terms:

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

Located in 10 passages in the translation:

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

antithetical to all worlds

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

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

Located in 2 passages in the translation:

  • 86.­19
  • g.­333
g.­91

Anupamamatin

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

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

Located in 1 passage in the translation:

  • 1.­2
g.­93

apparition

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

Located in 28 passages in the translation:

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

application of mindfulness

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

See “four applications of mindfulness.”

Located in 161 passages in the translation:

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

apprehend

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

Definition from the 84000 Glossary of Terms:

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

Located in 522 passages in the translation:

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

appropriation

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

Definition from the 84000 Glossary of Terms:

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

Located in 24 passages in the translation:

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

Arciṣmatī

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

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

Located in 2 passages in the translation:

  • 18.­38
  • g.­1690
g.­109

arhat

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

See “worthy one.”

Located in 5 passages in the translation:

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

armor

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

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

Located in 66 passages in the translation:

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

array

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

Located in 16 passages in the translation:

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

as it really is

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

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

Located in 9 passages in the translation:

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

asaṃkhyeya

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

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

Located in 3 passages in the translation:

  • 1.­2
  • 53.­7
  • 63.­96
g.­132

aspiration

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

Located in 19 passages in the translation:

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

Aṣṭamaka level

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

Definition from the 84000 Glossary of Terms:

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

In this text:

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

Located in 21 passages in the translation:

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

asura

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

Definition from the 84000 Glossary of Terms:

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

Located in 83 passages in the translation:

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

Atapa

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

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

Located in 13 passages in the translation:

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

attribute

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

Located in 68 passages in the translation:

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

available

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

Located in 32 passages in the translation:

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

Avalokiteśvara

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

Definition from the 84000 Glossary of Terms:

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

In this text:

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

Located in 2 passages in the translation:

  • 1.­2
  • g.­946
g.­152

Avṛha

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

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

Located in 13 passages in the translation:

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

awakening path

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

Located in 24 passages in the translation:

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

bad proclivity

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

Located in 3 passages in the translation:

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

bases of meritorious action

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

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

Located in 16 passages in the translation:

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

basic immorality

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

Located in 17 passages in the translation:

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

basic nature

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

See “intrinsic nature.”

Located in 92 passages in the translation:

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

basis in reality

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

Located in 33 passages in the translation:

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

beings in hell

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

Definition from the 84000 Glossary of Terms:

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

Located in 19 passages in the translation:

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

belief

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

Located in 24 passages in the translation:

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

beneficial actions

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

Located in 9 passages in the translation:

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

Bhadrapāla

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

Definition from the 84000 Glossary of Terms:

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

In this text:

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

Located in 1 passage in the translation:

  • 1.­2
g.­186

Bhīṣma­garjita­nirghoṣa­svara

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

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

Located in 1 passage in the translation:

  • 85.­1
g.­189

birth

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

The eleventh link of dependent origination.

Located in 15 passages in the translation:

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

black fly

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

Located in 1 passage in the translation:

  • 42.­1
g.­201

blue lotus

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

Located in 7 passages in the translation:

  • 1.­13
  • 5.­8
  • 37.­76
  • 48.­1
  • 53.­9
  • 85.­10-11
g.­203

bodhi

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

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

Located in 6 passages in the translation:

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

bodhisattva

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

Definition from the 84000 Glossary of Terms:

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

In this text:

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

Located in 853 passages in the translation:

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

bodhisattva great being

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

Definition from the 84000 Glossary of Terms:

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

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

Located in 2,189 passages in the translation:

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

Bodhisattva level

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

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

Located in 17 passages in the translation:

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

body consciousness constituent

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

One of the eighteen constituents.

Located in 10 passages in the translation:

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

Brahmā

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

Definition from the 84000 Glossary of Terms:

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

Located in 40 passages in the translation:

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

Brahmakāyika

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

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

Located in 23 passages in the translation:

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

Brahmaloka

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

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

Located in 5 passages in the translation:

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

Brahmapārṣadya

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

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

Located in 13 passages in the translation:

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

Brahmapurohita

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

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

Located in 14 passages in the translation:

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

brahmin

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

Definition from the 84000 Glossary of Terms:

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

Located in 55 passages in the translation:

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

brought to an end

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

Located in 4 passages in the translation:

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

buddha eye

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

One of the five eyes.

Located in 22 passages in the translation:

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

Buddha level

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

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

Located in 12 passages in the translation:

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

buddhadharma

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

Located in 130 passages in the translation:

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

buddhahood

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

Located in 27 passages in the translation:

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

by way of not apprehending anything

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

Located in 84 passages in the translation:

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

Cāturmahā­rājika

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

Definition from the 84000 Glossary of Terms:

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

In this text:

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

Located in 56 passages in the translation:

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

causal sign

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

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

Located in 151 passages in the translation:

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

cessation

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

Located in 65 passages in the translation:

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

cessation element

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

Located in 2 passages in the translation:

  • 18.­1
  • 18.­16
g.­263

child of Manu

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

Definition from the 84000 Glossary of Terms:

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

Located in 14 passages in the translation:

  • 6.­5
  • 6.­69
  • 8.­6
  • 12.­3
  • 19.­70
  • 20.­61
  • 21.­25
  • 46.­34
  • 47.­10
  • 61.­8
  • 69.­44
  • 75.­21
  • 81.­12
  • n.­249
g.­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.­282

community

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

See “saṅgha.”

Located in 19 passages in the translation:

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

compassion

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

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

Located in 129 passages in the translation:

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

complete nirvāṇa

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

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

Located in 77 passages in the translation:

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

compounded

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

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

Located in 99 passages in the translation:

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

concentration

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

Definition from the 84000 Glossary of Terms:

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

Located in 191 passages in the translation:

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

concentrations

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

See “four concentrations.”

Located in 77 passages in the translation:

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

conceptualization

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

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

Located in 27 passages in the translation:

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

condition

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

Located in 52 passages in the translation:

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

conduct

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

Located in 7 passages in the translation:

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

confident readiness

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

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

Located in 48 passages in the translation:

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

confusion

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

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

Located in 51 passages in the translation:

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

conjoined with

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

Located in 30 passages in the translation:

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

connections

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

Located in 23 passages in the translation:

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

consciousness

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

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

Located in 540 passages in the translation:

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

consistency between words and deeds

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

Located in 9 passages in the translation:

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

constituent

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

Definition from the 84000 Glossary of Terms:

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

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

In this text:

Also rendered here as “element.”

Located in 132 passages in the translation:

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

contact

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

Located in 52 passages in the translation:

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

conventional label

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

Located in 7 passages in the translation:

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

counterpoint to all that is ordinary

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

Also translated as “antithetical to all worlds.”

Located in 4 passages in the translation:

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

covetousness

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

Located in 22 passages in the translation:

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

craving

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

Definition from the 84000 Glossary of Terms:

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

Located in 24 passages in the translation:

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

cultivate

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

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

Located in 104 passages in the translation:

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

cyclic existence

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

Definition from the 84000 Glossary of Terms:

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

Located in 15 passages in the translation:

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

Darśana level

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

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

Located in 13 passages in the translation:

  • i.­61
  • 17.­128
  • 18.­38
  • 19.­55
  • 19.­77
  • 20.­53
  • 51.­59
  • 64.­18
  • 69.­24
  • 70.­2
  • 71.­32
  • 71.­36
  • g.­1692
g.­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.­403

Dharma listener

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

Located in 35 passages in the translation:

  • 41.­1-23
  • 41.­26-37
g.­404

Dharma preacher

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

Definition from the 84000 Glossary of Terms:

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

Located in 43 passages in the translation:

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

dharma-constituent

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

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

Located in 104 passages in the translation:

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

Dharmameghā

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

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

Located in 2 passages in the translation:

  • 18.­38
  • g.­1690
g.­410

dharmas on the side of awakening

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

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

Located in 42 passages in the translation:

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

Dharmodgata

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

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

Located in 64 passages in the translation:

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

direct perception

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

Located in 2 passages in the translation:

  • 43.­11
  • g.­292
g.­424

discipline

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

Located in 8 passages in the translation:

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

distinct attributes of a buddha

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

See “eighteen distinct attributes of a buddha.”

Located in 85 passages in the translation:

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

divine ear

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

Located in 6 passages in the translation:

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

divine eye

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

One of the five eyes.

Located in 24 passages in the translation:

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

doubt

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

Located in 44 passages in the translation:

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

dream

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

Located in 88 passages in the translation:

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

Dūraṃgamā

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

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

Located in 2 passages in the translation:

  • 18.­38
  • g.­1690
g.­462

ear consciousness constituent

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

One of the eighteen constituents.

Located in 10 passages in the translation:

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

egotism

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

Located in 1 passage in the translation:

  • 67.­1
g.­465

eight deliverances

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

Definition from the 84000 Glossary of Terms:

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

Located in 38 passages in the translation:

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

eighteen constituents

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

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

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

See also “constituents.”

Located in 14 passages in the translation:

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

eighteen distinct attributes of a buddha

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

Definition from the 84000 Glossary of Terms:

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

Located in 254 passages in the translation:

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

eighteen emptinesses

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

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

Located in 21 passages in the translation:

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

eightfold noble path

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

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

Located in 106 passages in the translation:

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

element

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

Also rendered here as “constituent.”

Located in 83 passages in the translation:

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

eliminate

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

Located in 32 passages in the translation:

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

emotionally upsetting thought

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

Located in 2 passages in the translation:

  • 49.­27
  • 67.­1
g.­492

emptiness

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

Definition from the 84000 Glossary of Terms:

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

Located in 313 passages in the translation:

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

emptiness of a basic nature

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

One of the fourteen emptinesses and eighteen emptinesses.

Located in 37 passages in the translation:

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

emptiness of a nonexistent thing

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

One of the eighteen emptinesses.

Located in 10 passages in the translation:

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

emptiness of all dharmas

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

One of the fourteen emptinesses and eighteen emptinesses.

Located in 17 passages in the translation:

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

emptiness of an intrinsic nature

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

One of the eighteen emptinesses.

Located in 16 passages in the translation:

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

emptiness of emptiness

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

One of the fourteen emptinesses and eighteen emptinesses

Located in 15 passages in the translation:

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

emptiness of its own mark

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

One of the fourteen emptinesses and eighteen emptinesses.

Located in 27 passages in the translation:

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

emptiness of no beginning and no end

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

One of the fourteen emptinesses and eighteen emptinesses.

Located in 17 passages in the translation:

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

emptiness of nonrepudiation

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

One of the fourteen emptinesses and eighteen emptinesses.

Located in 12 passages in the translation:

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

emptiness of not apprehending

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

One of the eighteen emptinesses.

Located in 12 passages in the translation:

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

emptiness of the compounded

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

One of the fourteen emptinesses and eighteen emptinesses.

Located in 11 passages in the translation:

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

emptiness of the uncompounded

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

One of the fourteen emptinesses and eighteen emptinesses.

Located in 11 passages in the translation:

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

emptiness of ultimate reality

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

One of the fourteen emptinesses and eighteen emptinesses.

Located in 12 passages in the translation:

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

emptiness of what transcends limits

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

One of the fourteen emptinesses and eighteen emptinesses.

Located in 19 passages in the translation:

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

emptiness that is the nonexistence of an intrinsic nature

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

One of the eighteen emptinesses.

Located in 153 passages in the translation:

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

emptiness that transcends limits

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

See “emptiness.”

Located in 8 passages in the translation:

  • 3.­134-140
  • 38.­3
g.­510

emptinesses

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

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

Located in 68 passages in the translation:

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

entertain the thought

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

Located in 1 passage in the translation:

  • 55.­1
g.­526

equal to the unequaled

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

Located in 42 passages in the translation:

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

equanimity

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

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

Located in 56 passages in the translation:

  • i.­55
  • i.­140
  • 11.­42
  • 13.­38
  • 13.­43
  • 13.­52
  • 16.­24
  • 16.­53
  • 16.­57-58
  • 16.­74-75
  • 17.­15
  • 20.­5
  • 21.­75
  • 25.­8
  • 26.­26
  • 28.­16
  • 31.­30
  • 43.­11
  • 48.­82
  • 52.­26
  • 55.­27
  • 55.­49
  • 62.­28
  • 64.­24
  • 64.­27
  • 65.­4
  • 69.­36
  • 69.­38
  • 69.­44
  • 71.­32
  • 71.­36
  • 72.­24
  • 73.­8
  • 73.­16
  • 73.­25
  • 73.­31
  • 73.­44
  • 73.­117
  • 74.­51
  • 74.­54
  • 75.­17
  • 75.­41
  • 76.­42
  • 77.­10
  • 77.­39
  • 78.­9
  • 85.­39
  • n.­1075
  • g.­283
  • g.­643
  • g.­649
  • g.­842
  • g.­930
  • g.­1519
g.­534

examination of dharmas

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

Located in 3 passages in the translation:

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

existence

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

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

Located in 33 passages in the translation:

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

existent thing

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

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

Located in 37 passages in the translation:

  • 15.­30-31
  • 40.­47
  • 43.­2
  • 62.­10
  • 63.­197
  • 64.­29-30
  • 64.­32-35
  • 69.­8-9
  • 69.­11-12
  • 69.­14
  • 69.­46-50
  • 70.­12-13
  • 72.­32
  • 73.­3
  • 74.­4-5
  • 74.­22
  • 76.­34
  • 80.­6
  • 82.­16
  • 83.­63
  • n.­257
  • n.­678
  • g.­1349
  • g.­1350
g.­549

extremely isolated

Wylie:
  • shin tu dben pa
Tibetan:
  • ཤིན་ཏུ་དབེན་པ།
Sanskrit:
  • atyanatayā viviktaḥ

See also n.­614.

Located in 5 passages in the translation:

  • 56.­1
  • 58.­14-15
  • n.­614-615
g.­551

extremely pure

Wylie:
  • rnam par dag pa
  • shin tu rnam par dag pa
Tibetan:
  • རྣམ་པར་དག་པ།
  • ཤིན་ཏུ་རྣམ་པར་དག་པ།
Sanskrit:
  • viśuddha
  • suviśuddha

Located in 43 passages in the translation:

  • 16.­58
  • 18.­37-39
  • 36.­1-5
  • 36.­7
  • 36.­9
  • 36.­12
  • 36.­14
  • 36.­16
  • 36.­18
  • 36.­20
  • 36.­22
  • 36.­24
  • 36.­27
  • 36.­30
  • 36.­32
  • 36.­34-41
  • 36.­43-44
  • 36.­46
  • 36.­48
  • 36.­50
  • 36.­52
  • 36.­55
  • 36.­57
  • 37.­43
  • 37.­60-62
  • 78.­45
  • 78.­47
g.­553

eye consciousness constituent

Wylie:
  • mig gi rnam par shes pa’i khams
Tibetan:
  • མིག་གི་རྣམ་པར་ཤེས་པའི་ཁམས།
Sanskrit:
  • cakṣuvijñānadhātu

One of the eighteen constituents.

Located in 14 passages in the translation:

  • 3.­22
  • 3.­26
  • 3.­30
  • 3.­52
  • 3.­107
  • 6.­13
  • 6.­26
  • 7.­27
  • 32.­29
  • 32.­31
  • 32.­33
  • 74.­40
  • 83.­1
  • g.­470
g.­554

eye contact sense field

Wylie:
  • mig gi ’dus te reg pa’i skye mched
Tibetan:
  • མིག་གི་འདུས་ཏེ་རེག་པའི་སྐྱེ་མཆེད།
Sanskrit:
  • cakṣuḥ­saṃsparśāyatana

Located in 1 passage in the translation:

  • 83.­1
g.­555

face to face

Wylie:
  • mngon sum du
Tibetan:
  • མངོན་སུམ་དུ།
Sanskrit:
  • saṃmukham

Located in 5 passages in the translation:

  • 39.­87
  • 39.­89
  • 60.­12
  • 84.­94
  • 87.­1
g.­556

faculty

Wylie:
  • dbang po
Tibetan:
  • དབང་པོ།
Sanskrit:
  • indriya

See “five faculties” when part of the thirty-seven dharmas on the side of awakening and “six faculties” as in the sense faculties. In some contexts indriya is rendered as “dominant.”

Located in 144 passages in the translation:

  • i.­31
  • i.­60
  • i.­143
  • 3.­31
  • 3.­58
  • 3.­60-62
  • 3.­66
  • 3.­71
  • 3.­76
  • 3.­89
  • 3.­91
  • 3.­107
  • 3.­111
  • 3.­122
  • 6.­29
  • 7.­20
  • 7.­27
  • 8.­6
  • 8.­19
  • 8.­34
  • 10.­40
  • 10.­48
  • 10.­56
  • 10.­63
  • 10.­68
  • 11.­24
  • 14.­2
  • 16.­22
  • 16.­43-46
  • 16.­86
  • 16.­104
  • 17.­10
  • 17.­109
  • 18.­8
  • 18.­38
  • 19.­76
  • 19.­91
  • 19.­107
  • 20.­6
  • 20.­23
  • 20.­34
  • 20.­42
  • 20.­50
  • 20.­59
  • 20.­70
  • 20.­93
  • 20.­99
  • 20.­105
  • 21.­6
  • 21.­10
  • 21.­17
  • 21.­25
  • 21.­58
  • 22.­23
  • 22.­30
  • 22.­40
  • 22.­53
  • 22.­72
  • 23.­8
  • 23.­17
  • 23.­22-23
  • 24.­11
  • 24.­19
  • 24.­24
  • 24.­31
  • 24.­33
  • 25.­3
  • 25.­5
  • 26.­1
  • 26.­6
  • 26.­10
  • 26.­12
  • 26.­44
  • 26.­48
  • 27.­11
  • 27.­20
  • 28.­2
  • 30.­23
  • 31.­3
  • 31.­29
  • 31.­45
  • 32.­17
  • 32.­35
  • 32.­69
  • 35.­4
  • 35.­29
  • 35.­43
  • 36.­2
  • 36.­4
  • 36.­39
  • 36.­65
  • 36.­67
  • 37.­19
  • 37.­67
  • 37.­73
  • 37.­79
  • 38.­72
  • 39.­2
  • 39.­8
  • 39.­52
  • 39.­73
  • 39.­83
  • 40.­30
  • 40.­43
  • 41.­45
  • 42.­2
  • 44.­23
  • 45.­2
  • 46.­3-4
  • 46.­43
  • 47.­18
  • 48.­5
  • 48.­22
  • 49.­31
  • 50.­13
  • 54.­15
  • 57.­14
  • 63.­90-91
  • 63.­97
  • 69.­28
  • 69.­44
  • 69.­47
  • 71.­32
  • 73.­42
  • 73.­70
  • 73.­93
  • 74.­51
  • 75.­15
  • 75.­44
  • 84.­180
  • 84.­185
  • 84.­195
  • n.­89
  • g.­591
  • g.­1504
  • g.­1695
g.­560

faith

Wylie:
  • dad pa
Tibetan:
  • དད་པ།
Sanskrit:
  • śraddhā

Located in 49 passages in the translation:

  • i.­92
  • i.­116-117
  • i.­119
  • i.­129
  • 3.­121-122
  • 8.­35
  • 9.­47
  • 16.­22-23
  • 16.­44-46
  • 17.­3
  • 17.­31
  • 33.­6
  • 35.­11
  • 35.­22
  • 39.­2
  • 39.­94
  • 41.­8
  • 44.­23
  • 45.­1-5
  • 45.­8-9
  • 50.­13
  • 60.­17
  • 73.­16
  • 73.­42-43
  • 84.­10
  • 84.­105
  • 84.­120
  • 84.­122
  • 84.­124
  • 84.­126
  • 85.­6
  • n.­91
  • n.­165
  • n.­1084
  • g.­591
  • g.­598
  • g.­1522
  • g.­1759
g.­565

false projection

Wylie:
  • rlom sems su byed
Tibetan:
  • རློམ་སེམས་སུ་བྱེད།
Sanskrit:
  • man

Located in 61 passages in the translation:

  • i.­98
  • i.­118
  • i.­164
  • i.­188
  • 3.­107
  • 3.­127-132
  • 3.­142
  • 7.­20-21
  • 8.­38
  • 9.­25
  • 10.­50-52
  • 10.­54-56
  • 11.­59-61
  • 12.­19
  • 13.­18
  • 15.­75
  • 17.­1-2
  • 17.­4
  • 17.­9
  • 17.­40
  • 17.­106
  • 21.­74-75
  • 33.­59
  • 36.­62
  • 37.­33-34
  • 38.­28
  • 45.­11
  • 45.­13
  • 45.­16-17
  • 55.­14-15
  • 55.­17
  • 55.­25
  • 56.­21
  • 63.­148
  • 70.­10
  • 81.­12
  • 84.­12
  • 84.­157
  • 84.­163
  • 84.­283
  • 84.­285
  • 85.­18
  • 86.­43
  • n.­530
g.­568

farther shore

Wylie:
  • pha rol
Tibetan:
  • ཕ་རོལ།
Sanskrit:
  • para

Located in 8 passages in the translation:

  • i.­119
  • 45.­12
  • 45.­14
  • 45.­17
  • 46.­13-15
  • g.­1237
g.­573

fearlessness

Wylie:
  • mi ’jigs pa
Tibetan:
  • མི་འཇིགས་པ།
Sanskrit:
  • vaiśāradya

When plural refers to the “four fearlessnesses.”

Located in 156 passages in the translation:

  • i.­38
  • 1.­2
  • 3.­111
  • 6.­29
  • 7.­27-28
  • 8.­19
  • 8.­34
  • 8.­39
  • 9.­13
  • 10.­40
  • 10.­48
  • 11.­19
  • 11.­24
  • 12.­3
  • 12.­11
  • 12.­18
  • 13.­51
  • 14.­2
  • 16.­91-94
  • 19.­107
  • 20.­6
  • 20.­23
  • 20.­34
  • 20.­42
  • 20.­70
  • 20.­93
  • 20.­99
  • 20.­105
  • 21.­3
  • 21.­6
  • 21.­12
  • 21.­17-19
  • 21.­23
  • 21.­25-26
  • 21.­40-41
  • 21.­46
  • 21.­59
  • 21.­61
  • 22.­23
  • 22.­30
  • 22.­35
  • 22.­53
  • 22.­73
  • 23.­8
  • 23.­22-23
  • 24.­19
  • 24.­24-26
  • 24.­31
  • 24.­33
  • 24.­41
  • 24.­51
  • 24.­56
  • 25.­3
  • 26.­1-2
  • 26.­6
  • 26.­10
  • 26.­12
  • 27.­3
  • 27.­6
  • 27.­18
  • 27.­21
  • 28.­1
  • 28.­18
  • 30.­10
  • 31.­50
  • 32.­49
  • 32.­69
  • 32.­73-74
  • 33.­4
  • 33.­8
  • 33.­11
  • 33.­31
  • 33.­35
  • 33.­37-38
  • 33.­60
  • 34.­10
  • 34.­30
  • 35.­4
  • 35.­43
  • 35.­45
  • 36.­2
  • 36.­4
  • 36.­39
  • 36.­65
  • 36.­67
  • 36.­70
  • 36.­80
  • 37.­4
  • 37.­13
  • 37.­19
  • 38.­89
  • 39.­2
  • 39.­9-14
  • 39.­16-20
  • 39.­45-46
  • 39.­48-49
  • 39.­52-53
  • 39.­56
  • 39.­73
  • 39.­83
  • 40.­43
  • 40.­46
  • 40.­48-49
  • 41.­48
  • 41.­52
  • 42.­9
  • 42.­30
  • 43.­4
  • 43.­11
  • 43.­24
  • 44.­23
  • 46.­3-4
  • 46.­19
  • 47.­18
  • 47.­30
  • 48.­5
  • 48.­22
  • 50.­10
  • 55.­71
  • 57.­11
  • 60.­4
  • 73.­75
  • 73.­78
  • 74.­53
  • 75.­12
  • 81.­32
  • g.­6
  • g.­639
g.­574

feeling

Wylie:
  • tshor ba
Tibetan:
  • ཚོར་བ།
Sanskrit:
  • vedanā

The second of the five aggregates: pleasant, unpleasant, or neutral feelings as a result of sensory experiences.

Located in 526 passages in the translation:

  • i.­23
  • i.­26
  • i.­79
  • 3.­2-3
  • 3.­22-24
  • 3.­27
  • 3.­29
  • 3.­34-35
  • 3.­38
  • 3.­41
  • 3.­52
  • 3.­107
  • 4.­4
  • 6.­8
  • 6.­10
  • 6.­25
  • 6.­28
  • 6.­30-31
  • 6.­36
  • 6.­40
  • 6.­46
  • 6.­48
  • 6.­51
  • 6.­57
  • 6.­59-62
  • 6.­67-69
  • 7.­1
  • 7.­14
  • 7.­16-17
  • 7.­20
  • 7.­27
  • 8.­2
  • 8.­4
  • 8.­6
  • 8.­13-15
  • 8.­17
  • 8.­23-25
  • 8.­28
  • 8.­31
  • 8.­34
  • 8.­36-38
  • 8.­42
  • 8.­45-48
  • 8.­53
  • 9.­1
  • 9.­6-8
  • 9.­12-13
  • 9.­43
  • 9.­45
  • 9.­49
  • 10.­2
  • 10.­4
  • 10.­9
  • 10.­23
  • 10.­27
  • 10.­29-31
  • 10.­33
  • 10.­35
  • 10.­40
  • 10.­43-44
  • 10.­47
  • 10.­51
  • 10.­54
  • 10.­63
  • 11.­5
  • 11.­12
  • 11.­19
  • 11.­21-22
  • 11.­41-42
  • 11.­57
  • 12.­4-5
  • 12.­10-11
  • 12.­13
  • 12.­16
  • 12.­18
  • 13.­69
  • 14.­34
  • 14.­38
  • 14.­40-46
  • 15.­24-25
  • 16.­1
  • 16.­3
  • 16.­19
  • 16.­70
  • 16.­80
  • 17.­3-4
  • 18.­2-3
  • 18.­17
  • 18.­22
  • 19.­14-16
  • 19.­72
  • 19.­83
  • 19.­100-103
  • 20.­6
  • 20.­8-9
  • 20.­11
  • 20.­13
  • 20.­32-33
  • 20.­37-39
  • 20.­42-44
  • 20.­46
  • 20.­49
  • 20.­55
  • 20.­62
  • 20.­64
  • 20.­67
  • 20.­75
  • 20.­79
  • 20.­82
  • 20.­84-87
  • 20.­89
  • 20.­92
  • 20.­97
  • 20.­102
  • 20.­106
  • 21.­3-4
  • 21.­7
  • 21.­12
  • 21.­14
  • 21.­18-23
  • 21.­25-26
  • 21.­40
  • 21.­46
  • 21.­48
  • 21.­50
  • 21.­53
  • 21.­61
  • 21.­76
  • 21.­89
  • 22.­6-8
  • 22.­17
  • 22.­20
  • 22.­28
  • 22.­34
  • 22.­53
  • 22.­58-59
  • 22.­71
  • 22.­73
  • 23.­5
  • 23.­14-15
  • 23.­17
  • 23.­23
  • 24.­5-6
  • 24.­18
  • 24.­21
  • 24.­25-26
  • 24.­33-36
  • 24.­40
  • 24.­50
  • 24.­52
  • 24.­55
  • 24.­58-60
  • 24.­65
  • 24.­71
  • 25.­1-2
  • 25.­6-7
  • 26.­10
  • 27.­3
  • 30.­7-9
  • 31.­45
  • 32.­28
  • 32.­30
  • 32.­32
  • 32.­47
  • 33.­8
  • 33.­35
  • 33.­37
  • 33.­60
  • 34.­10
  • 34.­26
  • 34.­30-34
  • 34.­40-42
  • 34.­46-47
  • 35.­9
  • 35.­26
  • 35.­31-33
  • 35.­36
  • 35.­39
  • 35.­42
  • 36.­2
  • 36.­4
  • 36.­24-26
  • 36.­36-38
  • 36.­52-53
  • 36.­65
  • 36.­68
  • 36.­70
  • 36.­80
  • 37.­4
  • 37.­6-8
  • 37.­11
  • 37.­14
  • 37.­19
  • 37.­34
  • 37.­40-41
  • 37.­43-46
  • 37.­60
  • 38.­8
  • 38.­69
  • 39.­8-14
  • 39.­16-20
  • 39.­38
  • 39.­45-46
  • 39.­48-49
  • 39.­52-53
  • 39.­56
  • 40.­48
  • 41.­48
  • 42.­9-10
  • 42.­24-29
  • 43.­4
  • 43.­9-10
  • 43.­19-21
  • 43.­37-40
  • 44.­3-5
  • 44.­7
  • 46.­3-4
  • 46.­12-14
  • 46.­17
  • 46.­19
  • 46.­21
  • 46.­40
  • 47.­10
  • 47.­18
  • 47.­28-30
  • 48.­1-2
  • 48.­5-8
  • 48.­10
  • 48.­12-13
  • 48.­21
  • 48.­26-28
  • 48.­41
  • 48.­46
  • 48.­49
  • 48.­52
  • 48.­74
  • 48.­99
  • 49.­6
  • 49.­15
  • 49.­30
  • 49.­35
  • 51.­7
  • 51.­10
  • 51.­36-40
  • 52.­14
  • 54.­2
  • 54.­17
  • 54.­19
  • 55.­15
  • 55.­44
  • 55.­62
  • 57.­2-5
  • 57.­14
  • 58.­6
  • 58.­28
  • 59.­5
  • 61.­4-6
  • 62.­36
  • 62.­40
  • 62.­43
  • 62.­52-55
  • 63.­58
  • 63.­64
  • 63.­82
  • 63.­89
  • 63.­101
  • 63.­123
  • 63.­128
  • 63.­141
  • 64.­24-25
  • 65.­4
  • 69.­7
  • 69.­16-17
  • 69.­32
  • 69.­38
  • 69.­44
  • 69.­46
  • 69.­50
  • 70.­5
  • 70.­27
  • 71.­23
  • 71.­38
  • 72.­9
  • 72.­28
  • 72.­37
  • 73.­3
  • 73.­39
  • 73.­51
  • 73.­102
  • 74.­7-9
  • 74.­36-39
  • 74.­51-52
  • 75.­6
  • 75.­19
  • 75.­21
  • 75.­23
  • 75.­25-28
  • 75.­30-31
  • 75.­33-34
  • 75.­42
  • 75.­46
  • 76.­11
  • 76.­19
  • 77.­29
  • 79.­11
  • 81.­32
  • 82.­7
  • 83.­1-5
  • 83.­7-8
  • 83.­10
  • 83.­12-13
  • 83.­15-17
  • 83.­20-30
  • 83.­32-41
  • 83.­50-52
  • 83.­63
  • 84.­7
  • 84.­10-11
  • 84.­21
  • 84.­30
  • 84.­38
  • 84.­58-59
  • 84.­86
  • 84.­116
  • 84.­150
  • 84.­289
  • 85.­3
  • 85.­7
  • 86.­43
  • n.­339
  • n.­637
  • n.­853
  • n.­922
  • g.­46
  • g.­631
  • g.­1837
g.­578

fetter

Wylie:
  • kun tu sbyor ba
Tibetan:
  • ཀུན་ཏུ་སྦྱོར་བ།
Sanskrit:
  • saṃyojana

Located in 10 passages in the translation:

  • 1.­2
  • 2.­61
  • 7.­2
  • 7.­22
  • 8.­6
  • 33.­12
  • 60.­28
  • 73.­93
  • g.­592
  • g.­593
g.­583

final limit of reality

Wylie:
  • yang dag pa’i mtha’
Tibetan:
  • ཡང་དག་པའི་མཐའ།
Sanskrit:
  • bhūtakoṭi

Definition from the 84000 Glossary of Terms:

This term has three meanings: (1) the ultimate nature, (2) the experience of the ultimate nature, and (3) the quiescent state of a worthy one (arhat) to be avoided by bodhisattvas.

In this text:

Also translated as “very limit of reality.”

Located in 2 passages in the translation:

  • 54.­10
  • g.­1843
g.­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.­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.­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.­656

fourteen emptinesses

Wylie:
  • stong pa nyid bcu bzhi po
Tibetan:
  • སྟོང་པ་ཉིད་བཅུ་བཞི་པོ།
Sanskrit:
  • catur­daśa­śūnyatā

These comprise the first fourteen of the eighteen emptinesses, which are enumerated at 2.­18: (1) inner emptiness, (2) outer emptiness, (3) inner and outer emptiness, (4) the emptiness of emptiness, (5) great emptiness, (6) the emptiness of ultimate reality, (7) the emptiness of the compounded, (8) the emptiness of the uncompounded, (9) the emptiness of what transcends limits, (10) the emptiness of no beginning and no end, (11) the emptiness of nonrepudiation, (12) the emptiness of a basic nature, (13) the emptiness of all dharmas, and (14) the emptiness of its own mark.

Located in 24 passages in the translation:

  • 62.­43
  • 63.­97
  • 73.­98
  • 75.­40
  • 76.­1
  • 76.­22
  • 77.­2
  • 78.­55
  • 81.­7
  • g.­493
  • g.­496
  • g.­498
  • g.­499
  • g.­500
  • g.­501
  • g.­503
  • g.­504
  • g.­506
  • g.­507
  • g.­510
  • g.­718
  • g.­814
  • g.­816
  • g.­1190
g.­670

fully awakened

Wylie:
  • mngon par rdzogs par sangs rgyas
Tibetan:
  • མངོན་པར་རྫོགས་པར་སངས་རྒྱས།
Sanskrit:
  • abhisambuddha

Located in 182 passages in the translation:

  • i.­36
  • i.­45
  • i.­61
  • i.­126
  • i.­164
  • i.­182
  • 2.­56
  • 3.­8-9
  • 3.­11-14
  • 3.­53
  • 3.­65
  • 3.­122
  • 3.­124
  • 4.­4
  • 13.­70
  • 21.­27
  • 21.­83
  • 27.­4
  • 27.­6
  • 28.­7
  • 28.­10-11
  • 31.­11
  • 31.­39
  • 31.­57-58
  • 31.­60
  • 32.­4
  • 32.­21
  • 32.­62
  • 32.­74
  • 33.­2
  • 33.­31
  • 36.­79
  • 37.­37-39
  • 37.­42
  • 37.­75
  • 38.­95
  • 39.­28
  • 42.­3
  • 42.­31-33
  • 43.­7-11
  • 43.­13
  • 44.­11-12
  • 46.­14-21
  • 48.­3
  • 48.­23
  • 48.­45-46
  • 49.­31
  • 50.­1-2
  • 50.­13
  • 52.­22-47
  • 52.­49-51
  • 53.­7
  • 54.­16
  • 54.­19-20
  • 55.­4-5
  • 55.­9
  • 55.­15
  • 55.­45
  • 55.­71
  • 55.­76-77
  • 56.­1-2
  • 56.­4
  • 56.­6
  • 56.­30
  • 57.­17
  • 58.­1
  • 58.­7
  • 58.­33
  • 60.­22
  • 62.­43
  • 63.­23-25
  • 63.­49
  • 63.­149-154
  • 63.­207
  • 63.­214
  • 64.­30
  • 65.­6-7
  • 69.­25
  • 69.­27
  • 70.­9-10
  • 70.­13
  • 70.­15-16
  • 71.­29-30
  • 71.­42
  • 72.­9
  • 72.­38
  • 73.­87
  • 75.­19
  • 75.­24
  • 75.­48
  • 76.­20
  • 77.­6
  • 77.­24
  • 77.­35-37
  • 77.­39
  • 77.­41
  • 79.­2
  • 79.­5-6
  • 79.­11
  • 79.­13
  • 81.­14-15
  • 81.­28
  • 83.­28
  • 85.­25
  • 85.­39
  • 85.­41
  • 85.­60
  • 86.­37
  • n.­382
  • n.­520
  • n.­680
  • n.­1031
g.­677

gain

Wylie:
  • thob
Tibetan:
  • ཐོབ།
Sanskrit:
  • anuprāp

Located in 92 passages in the translation:

  • 1.­2
  • 2.­49-50
  • 2.­63
  • 3.­118-122
  • 3.­124
  • 3.­133
  • 13.­70
  • 15.­68
  • 15.­104
  • 15.­106-109
  • 16.­102
  • 16.­104
  • 19.­35
  • 19.­112-113
  • 26.­33
  • 26.­36
  • 26.­44
  • 31.­33
  • 32.­42
  • 32.­62
  • 32.­64
  • 35.­9
  • 37.­20
  • 39.­42
  • 50.­9
  • 50.­32
  • 60.­13
  • 63.­62
  • 63.­93
  • 63.­143
  • 63.­172
  • 63.­222
  • 64.­3
  • 64.­5
  • 64.­9-10
  • 64.­29
  • 65.­11
  • 65.­15-16
  • 66.­1-3
  • 66.­5
  • 69.­16-17
  • 69.­22
  • 69.­24
  • 69.­38
  • 69.­40
  • 70.­17-18
  • 70.­20
  • 70.­22
  • 70.­34
  • 70.­36-39
  • 71.­23
  • 71.­26
  • 71.­41
  • 72.­12
  • 72.­17
  • 72.­21
  • 73.­33-34
  • 73.­36
  • 81.­4
  • 83.­65
  • 84.­77
  • 84.­124
  • 84.­181
  • 84.­251
  • 84.­296
  • 85.­3
  • 85.­18
  • 85.­55
  • 87.­2
  • n.­91
  • n.­700
  • n.­866
  • n.­980
g.­680

Gandhavatī

Wylie:
  • spos ldan
Tibetan:
  • སྤོས་ལྡན།
Sanskrit:
  • gandhavatī

Lit. “Fragrant.” The city in which the bodhisattva great being Dharmodgata resides.

Located in 17 passages in the translation:

  • 85.­10
  • 85.­13
  • 85.­51
  • 85.­63
  • g.­130
  • g.­149
  • g.­182
  • g.­184
  • g.­412
  • g.­893
  • g.­894
  • g.­1059
  • g.­1063
  • g.­1081
  • g.­1085
  • g.­1321
  • g.­1558
g.­681

Gaṅgā River

Wylie:
  • gang gA’i klung
Tibetan:
  • གང་གཱའི་ཀླུང་།
Sanskrit:
  • gaṅgā

Definition from the 84000 Glossary of Terms:

The Gaṅgā, or Ganges in English, is considered to be the most sacred river of India, particularly within the Hindu tradition. It starts in the Himalayas, flows through the northern plains of India, bathing the holy city of Vārāṇasī, and meets the sea at the Bay of Bengal, in Bangladesh. In the sūtras, however, this river is mostly mentioned not for its sacredness but for its abundant sands‍—noticeable still today on its many sandy banks and at its delta‍—which serve as a common metaphor for infinitely large numbers.

According to Buddhist cosmology, as explained in the Abhidharmakośa, it is one of the four rivers that flow from Lake Anavatapta and cross the southern continent of Jambudvīpa‍—the known human world or more specifically the Indian subcontinent.

Located in 104 passages in the translation:

  • 1.­4-7
  • 1.­9
  • 1.­12
  • 1.­14-18
  • 1.­23-24
  • 1.­32-33
  • 1.­38
  • 2.­15-16
  • 2.­25-26
  • 2.­42
  • 2.­47-50
  • 2.­59
  • 3.­6
  • 3.­45
  • 3.­47
  • 3.­88
  • 3.­110
  • 3.­115
  • 3.­123
  • 5.­1-4
  • 8.­9
  • 9.­25
  • 13.­70
  • 14.­4
  • 14.­27-28
  • 14.­30
  • 17.­30
  • 19.­37
  • 22.­50-51
  • 24.­87
  • 27.­37
  • 29.­8
  • 31.­16-17
  • 31.­32
  • 32.­13
  • 32.­54
  • 32.­58
  • 32.­60
  • 32.­62-63
  • 32.­66
  • 32.­68
  • 33.­47-48
  • 33.­61
  • 42.­2
  • 48.­38
  • 48.­47
  • 49.­31
  • 51.­3
  • 51.­17-18
  • 51.­20
  • 51.­22
  • 51.­24
  • 51.­26
  • 51.­28
  • 51.­30
  • 52.­52
  • 59.­10
  • 63.­4
  • 63.­13
  • 63.­96
  • 71.­40
  • 73.­16-19
  • 73.­21-22
  • 78.­27
  • 78.­33-34
  • 78.­43-44
  • 78.­49
  • 83.­61
  • 84.­41
  • 84.­44
  • 84.­51
  • 84.­60
  • 84.­235
  • 85.­40
  • 87.­1
g.­682

Gaṅgadevī

Wylie:
  • gang gA’i lha mo
Tibetan:
  • གང་གཱའི་ལྷ་མོ།
Sanskrit:
  • gaṅgadevī
  • gaṅgadevā

The name of a nun who commits to the practice of the six perfections and worships the Buddha with golden-colored flowers. The Buddha predicts her future awakening as the buddha Suvarṇapuṣpa, during the eon called Tārakopama.

Located in 5 passages in the translation:

  • i.­135
  • 53.­1
  • 53.­5
  • 53.­12
  • g.­1668
g.­691

get into trouble

Wylie:
  • nyon mongs par ’gyur
Tibetan:
  • ཉོན་མོངས་པར་འགྱུར།
Sanskrit:
  • vyasanam āpad

Located in 4 passages in the translation:

  • 45.­1-4
g.­692

ghost

Wylie:
  • yi dwags
Tibetan:
  • ཡི་དྭགས།
Sanskrit:
  • preta

Definition from the 84000 Glossary of Terms:

One of the five or six classes of sentient beings, into which beings are born as the karmic fruition of past miserliness. As the term in Sanskrit means “the departed,” they are analogous to the ancestral spirits of Vedic tradition, the pitṛs, who starve without the offerings of descendants. It is also commonly translated as “hungry ghost” or “starving spirit,” as in the Chinese 餓鬼 e gui.

They are sometimes said to reside in the realm of Yama, but are also frequently described as roaming charnel grounds and other inhospitable or frightening places along with piśācas and other such beings. They are particularly known to suffer from great hunger and thirst and the inability to acquire sustenance. Detailed descriptions of their realm and experience, including a list of the thirty-six classes of pretas, can be found in The Application of Mindfulness of the Sacred Dharma, Toh 287, 2.­1281– 2.1482.

Located in 9 passages in the translation:

  • 13.­70
  • 17.­11
  • 17.­116
  • 41.­24
  • 73.­19
  • 84.­288
  • 84.­296
  • g.­594
  • g.­1546
g.­693

giver

Wylie:
  • sbyin pa po
Tibetan:
  • སྦྱིན་པ་པོ།
Sanskrit:
  • dāyaka

Located in 18 passages in the translation:

  • 2.­3
  • 2.­30
  • 3.­20
  • 13.­11
  • 17.­2
  • 21.­64
  • 26.­46
  • 31.­49
  • 32.­25
  • 34.­1
  • 55.­49
  • 64.­30
  • 66.­6
  • 71.­10
  • 72.­2
  • 76.­26
  • n.­231
  • n.­821
g.­694

giving

Wylie:
  • sbyin pa
Tibetan:
  • སྦྱིན་པ།
Sanskrit:
  • dāna
  • dakṣiṇā

The first of the six perfections.

Located in 147 passages in the translation:

  • i.­54
  • i.­74
  • i.­87
  • i.­165-167
  • 2.­7
  • 2.­27
  • 2.­41
  • 2.­59
  • 3.­94
  • 3.­141-142
  • 4.­5
  • 11.­36
  • 13.­11
  • 15.­3
  • 21.­64-65
  • 21.­67
  • 21.­71
  • 26.­41
  • 27.­15
  • 30.­3-6
  • 32.­23
  • 33.­1-2
  • 33.­19
  • 33.­21
  • 33.­31
  • 33.­35
  • 33.­55
  • 33.­60
  • 35.­4
  • 36.­68
  • 36.­70-71
  • 37.­79
  • 38.­82
  • 39.­6
  • 39.­22
  • 40.­46
  • 41.­35
  • 41.­44
  • 43.­9
  • 45.­11
  • 45.­13
  • 45.­16
  • 46.­3
  • 47.­30
  • 48.­8
  • 48.­31
  • 50.­10
  • 51.­25
  • 55.­49
  • 60.­24
  • 61.­15
  • 61.­22
  • 61.­26
  • 61.­28
  • 61.­30
  • 62.­12
  • 62.­32
  • 63.­20
  • 63.­66
  • 63.­75
  • 63.­95-96
  • 66.­6
  • 69.­40
  • 69.­47
  • 69.­50
  • 70.­17-18
  • 70.­20
  • 70.­22-24
  • 70.­37
  • 71.­5-10
  • 71.­12
  • 71.­15
  • 71.­17
  • 71.­21-22
  • 71.­33
  • 71.­36
  • 71.­39
  • 72.­4
  • 73.­4
  • 73.­8-9
  • 73.­11
  • 73.­14
  • 73.­23
  • 73.­91
  • 73.­94
  • 73.­101
  • 73.­118
  • 74.­54
  • 75.­6-7
  • 75.­10
  • 75.­12
  • 75.­17
  • 76.­2
  • 76.­15-16
  • 76.­26-27
  • 76.­37
  • 76.­48
  • 77.­9
  • 78.­36
  • 78.­43-47
  • 78.­54
  • 83.­1
  • 84.­67
  • 84.­131
  • 84.­153
  • 84.­205
  • 84.­272
  • 84.­289
  • 84.­291
  • 84.­295-296
  • 85.­47
  • n.­750
  • n.­830
  • n.­1055
  • g.­597
  • g.­1467
  • g.­1522
  • g.­1547
  • g.­1700
g.­695

giving gifts

Wylie:
  • sbyin pa sbyin pa
  • sbyin pa
Tibetan:
  • སྦྱིན་པ་སྦྱིན་པ།
  • སྦྱིན་པ།
Sanskrit:
  • dāna

Located in 20 passages in the translation:

  • i.­139
  • 17.­16
  • 21.­67-68
  • 31.­50
  • 39.­42
  • 48.­40
  • 51.­20
  • 51.­23
  • 55.­32
  • 70.­17
  • 73.­10
  • 73.­22
  • 73.­91
  • 73.­96
  • 74.­54
  • 76.­26
  • 82.­1
  • 84.­55
  • g.­654
g.­700

go forth

Wylie:
  • nges par ’byung
Tibetan:
  • ངེས་པར་འབྱུང་།
Sanskrit:
  • niryā

Located in 123 passages in the translation:

  • i.­46
  • i.­48-49
  • i.­59
  • i.­62
  • i.­64
  • i.­82
  • i.­127
  • 1.­2
  • 2.­53
  • 6.­1
  • 8.­12
  • 8.­28-30
  • 8.­33
  • 8.­50-53
  • 9.­50-59
  • 10.­1
  • 10.­12
  • 10.­15-18
  • 10.­20
  • 10.­22
  • 15.­1
  • 17.­11
  • 17.­124
  • 18.­1-14
  • 18.­36
  • 18.­40-41
  • 19.­1
  • 19.­9-35
  • 19.­111
  • 24.­36-39
  • 24.­42
  • 26.­8
  • 26.­37
  • 27.­38
  • 39.­75-76
  • 39.­79
  • 44.­12
  • 45.­12
  • 45.­14
  • 45.­17
  • 48.­70-73
  • 48.­78
  • 48.­80
  • 48.­82
  • 48.­85
  • 48.­92
  • 48.­95
  • 48.­97
  • 48.­99
  • 57.­21
  • 60.­11
  • 60.­22
  • 84.­14
  • 84.­87
  • 84.­142
  • 85.­6
  • n.­332
  • n.­546
g.­703

god

Wylie:
  • lha
  • lha’i bu
Tibetan:
  • ལྷ།
  • ལྷའི་བུ།
Sanskrit:
  • deva

Definition from the 84000 Glossary of Terms:

In the most general sense the devas‍—the term is cognate with the English divine‍—are a class of celestial beings who frequently appear in Buddhist texts, often at the head of the assemblies of nonhuman beings who attend and celebrate the teachings of the Buddha Śākyamuni and other buddhas and bodhisattvas. In Buddhist cosmology the devas occupy the highest of the five or six “destinies” (gati) of saṃsāra among which beings take rebirth. The devas reside in the devalokas, “heavens” that traditionally number between twenty-six and twenty-eight and are divided between the desire realm (kāmadhātu), form realm (rūpadhātu), and formless realm (ārūpyadhātu). A being attains rebirth among the devas either through meritorious deeds (in the desire realm) or the attainment of subtle meditative states (in the form and formless realms). While rebirth among the devas is considered favorable, it is ultimately a transitory state from which beings will fall when the conditions that lead to rebirth there are exhausted. Thus, rebirth in the god realms is regarded as a diversion from the spiritual path.

Located in 381 passages in the translation:

  • i.­18
  • i.­33
  • i.­37
  • i.­58
  • i.­77-79
  • i.­82-87
  • i.­92
  • i.­94-95
  • i.­98
  • i.­103-105
  • i.­116
  • i.­124
  • i.­134
  • i.­144
  • i.­147-148
  • i.­157
  • i.­168
  • i.­180
  • i.­188
  • 1.­8-9
  • 1.­11-14
  • 1.­39
  • 2.­1
  • 2.­27
  • 2.­53-54
  • 2.­60-61
  • 3.­18
  • 3.­47
  • 3.­55
  • 3.­57
  • 3.­60
  • 3.­64
  • 3.­66
  • 3.­114
  • 3.­122
  • 3.­131
  • 3.­147
  • 4.­4-5
  • 5.­8
  • 6.­2-3
  • 11.­32
  • 13.­70
  • 14.­2
  • 14.­4
  • 16.­91-94
  • 16.­97
  • 17.­11
  • 17.­116
  • 19.­1
  • 19.­9-36
  • 19.­39
  • 19.­111
  • 22.­1-2
  • 22.­4
  • 22.­60-71
  • 22.­73-76
  • 23.­1-5
  • 23.­10-11
  • 23.­21
  • 24.­1-2
  • 25.­1-2
  • 25.­4-7
  • 25.­10
  • 25.­12-13
  • 25.­16-18
  • 26.­5
  • 26.­7
  • 26.­11
  • 26.­36
  • 27.­5-6
  • 27.­11
  • 28.­2-3
  • 28.­6-7
  • 28.­12
  • 29.­7-9
  • 29.­12-14
  • 30.­11
  • 30.­17
  • 30.­23
  • 30.­25-28
  • 30.­30-34
  • 30.­38
  • 31.­6-7
  • 31.­12-13
  • 31.­25-26
  • 31.­33
  • 32.­7
  • 32.­74
  • 33.­12
  • 33.­17
  • 33.­31
  • 33.­33
  • 33.­53-57
  • 37.­35-36
  • 37.­63-64
  • 37.­66-67
  • 37.­76
  • 39.­37
  • 39.­42
  • 39.­72
  • 39.­74-76
  • 39.­79
  • 39.­85
  • 41.­25
  • 43.­1-8
  • 43.­10-11
  • 44.­8
  • 44.­11-13
  • 44.­18
  • 48.­1-2
  • 48.­4-6
  • 48.­8
  • 48.­14-15
  • 48.­20
  • 48.­23
  • 48.­25-26
  • 48.­35
  • 48.­44-45
  • 49.­7
  • 50.­13
  • 50.­30
  • 50.­42
  • 51.­2
  • 52.­22
  • 52.­37
  • 54.­26
  • 55.­2
  • 55.­15
  • 55.­26
  • 55.­44
  • 56.­5-6
  • 56.­9
  • 57.­6
  • 57.­8
  • 57.­20
  • 58.­2
  • 58.­30-31
  • 59.­3-4
  • 59.­7-8
  • 59.­12
  • 60.­8
  • 60.­12
  • 60.­19
  • 60.­28
  • 61.­12
  • 63.­10-11
  • 63.­72
  • 63.­97
  • 63.­120
  • 63.­122
  • 63.­210
  • 64.­3
  • 64.­12-13
  • 65.­13
  • 69.­27
  • 70.­38-39
  • 71.­10
  • 71.­22-23
  • 71.­30
  • 71.­36
  • 71.­40
  • 72.­4
  • 72.­6
  • 73.­12
  • 73.­20
  • 73.­73
  • 73.­75
  • 73.­78
  • 73.­93
  • 73.­107
  • 74.­10
  • 74.­16
  • 74.­51
  • 74.­53
  • 75.­8
  • 75.­27
  • 76.­46
  • 78.­9
  • 79.­4-5
  • 79.­8
  • 80.­1-2
  • 80.­16-17
  • 80.­20-21
  • 81.­28
  • 84.­89
  • 84.­207
  • 84.­213
  • 84.­234
  • 84.­246
  • 84.­253
  • 85.­13
  • 85.­25
  • 85.­53-54
  • 87.­6
  • n.­59
  • n.­376
  • n.­378
  • n.­400
  • n.­642
  • n.­739
  • n.­815
  • n.­903
  • n.­1062
  • g.­4
  • g.­5
  • g.­53
  • g.­71
  • g.­101
  • g.­102
  • g.­138
  • g.­152
  • g.­221
  • g.­222
  • g.­223
  • g.­224
  • g.­225
  • g.­229
  • g.­253
  • g.­256
  • g.­388
  • g.­594
  • g.­705
  • g.­937
  • g.­964
  • g.­1073
  • g.­1076
  • g.­1200
  • g.­1212
  • g.­1213
  • g.­1284
  • g.­1311
  • g.­1396
  • g.­1416
  • g.­1546
  • g.­1601
  • g.­1602
  • g.­1604
  • g.­1605
  • g.­1620
  • g.­1632
  • g.­1637
  • g.­1646
  • g.­1666
  • g.­1670
  • g.­1717
  • g.­1745
  • g.­1755
  • g.­1834
  • g.­1951
g.­710

Gotra level

Wylie:
  • rigs kyi sa
Tibetan:
  • རིགས་ཀྱི་ས།
Sanskrit:
  • gotrabhūmi

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

Located in 19 passages in the translation:

  • i.­61
  • 11.­54
  • 17.­128
  • 18.­38
  • 19.­27
  • 19.­30
  • 19.­55
  • 19.­77
  • 20.­53
  • 51.­59
  • 64.­18
  • 69.­24
  • 70.­2
  • 71.­36
  • 79.­4
  • 79.­20-21
  • n.­378
  • g.­1692
g.­714

Gṛdhrakūṭa Hill

Wylie:
  • bya rgod kyi phung po’i ri
Tibetan:
  • བྱ་རྒོད་ཀྱི་ཕུང་པོའི་རི།
Sanskrit:
  • gṛdhra­kūṭa­parvata

Definition from the 84000 Glossary of Terms:

The Gṛdhra­kūṭa, literally Vulture Peak, was a hill located in the kingdom of Magadha, in the vicinity of the ancient city of Rājagṛha (modern-day Rajgir, in the state of Bihar, India), where the Buddha bestowed many sūtras, especially the Great Vehicle teachings, such as the Prajñāpāramitā sūtras. It continues to be a sacred pilgrimage site for Buddhists to this day.

Located in 3 passages in the translation:

  • i.­1
  • i.­14
  • 1.­2
g.­715

great being

Wylie:
  • sems dpa’ chen po
Tibetan:
  • སེམས་དཔའ་ཆེན་པོ།
Sanskrit:
  • mahāsattva

Definition from the 84000 Glossary of Terms:

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

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

Located in 44 passages in the translation:

  • i.­16
  • i.­52
  • i.­54-55
  • 1.­17
  • 1.­24-32
  • 2.­60-61
  • 3.­2
  • 10.­37
  • 10.­62
  • 10.­64
  • 11.­72
  • 12.­1-3
  • 12.­6-7
  • 12.­19
  • 13.­1-2
  • 13.­6
  • 15.­9
  • 17.­75
  • 44.­23
  • 52.­22
  • 57.­21
  • 61.­6
  • 62.­27
  • 72.­2
  • 72.­32
  • 75.­21
  • 75.­35
  • 84.­18-19
  • 85.­23
g.­716

great billionfold world system

Wylie:
  • stong gsum gyi stong chen po’i ’jig rten gyi khams
Tibetan:
  • སྟོང་གསུམ་གྱི་སྟོང་ཆེན་པོའི་འཇིག་རྟེན་གྱི་ཁམས།
Sanskrit:
  • tri­sahasra­mahā­sāhasra­loka­dhātu

Definition from the 84000 Glossary of Terms:

The largest universe described in Buddhist cosmology. This term, in Abhidharma cosmology, refers to 1,000³ world systems, i.e., 1,000 “dichiliocosms” or “two thousand great thousand world realms” (dvi­sāhasra­mahā­sāhasra­lokadhātu), which are in turn made up of 1,000 first-order world systems, each with its own Mount Sumeru, continents, sun and moon, etc.

Located in 87 passages in the translation:

  • i.­32
  • 1.­5-8
  • 1.­10-11
  • 1.­13-15
  • 1.­39
  • 2.­20-24
  • 2.­60
  • 3.­6
  • 3.­113
  • 5.­1
  • 5.­9
  • 14.­2
  • 14.­9
  • 17.­106
  • 21.­93
  • 22.­1-2
  • 22.­51
  • 24.­1
  • 25.­10
  • 25.­12
  • 25.­18
  • 26.­11
  • 27.­5
  • 27.­33
  • 27.­35
  • 29.­7
  • 29.­12
  • 30.­25
  • 30.­28
  • 31.­13
  • 31.­21-22
  • 31.­32
  • 32.­12-13
  • 32.­54
  • 32.­58
  • 32.­66
  • 33.­41
  • 33.­43
  • 33.­45
  • 33.­47
  • 33.­57
  • 37.­21
  • 37.­35
  • 43.­1
  • 44.­9
  • 48.­24
  • 50.­12
  • 55.­47
  • 56.­11
  • 57.­15-17
  • 58.­4
  • 60.­9
  • 60.­23-24
  • 60.­33
  • 61.­11-12
  • 63.­95
  • 64.­17-19
  • 64.­29
  • 69.­27
  • 72.­20
  • 73.­92
  • 77.­32
  • 77.­34
  • 81.­4
  • 85.­10
  • 85.­20
  • 86.­19
  • 87.­1
g.­717

great bull elephants

Wylie:
  • glang po chen po
Tibetan:
  • གླང་པོ་ཆེན་པོ།
Sanskrit:
  • mahānāga

Located in 2 passages in the translation:

  • 1.­2
  • 60.­28
g.­718

great emptiness

Wylie:
  • chen po stong pa nyid
Tibetan:
  • ཆེན་པོ་སྟོང་པ་ཉིད།
Sanskrit:
  • mahāśūnyatā

One of the fourteen emptinesses and eighteen emptinesses.

Located in 12 passages in the translation:

  • 2.­18
  • 3.­43
  • 7.­19
  • 8.­33
  • 8.­42
  • 15.­10
  • 15.­16
  • 36.­68
  • 38.­54
  • 69.­44
  • g.­473
  • g.­656
g.­720

great learning

Wylie:
  • mang du thos
Tibetan:
  • མང་དུ་ཐོས།
Sanskrit:
  • bāhuśrutya

Located in 3 passages in the translation:

  • 17.­4
  • 17.­33
  • 87.­1
g.­722

great śrāvaka

Wylie:
  • nyan thos chen po
Tibetan:
  • ཉན་ཐོས་ཆེན་པོ།
Sanskrit:
  • mahāśrāvaka

A term referring to the Buddha Śākyamuni’s closest and most important śrāvaka disciples.

Located in 7 passages in the translation:

  • i.­80
  • 4.­5
  • 6.­2-3
  • 23.­13
  • g.­941
  • g.­1622
g.­724

Great Vehicle

Wylie:
  • theg pa chen po
Tibetan:
  • ཐེག་པ་ཆེན་པོ།
Sanskrit:
  • mahāyāna

Definition from the 84000 Glossary of Terms:

When the Buddhist teachings are classified according to their power to lead beings to an awakened state, a distinction is made between the teachings of the Lesser Vehicle (Hīnayāna), which emphasizes the individual’s own freedom from cyclic existence as the primary motivation and goal, and those of the Great Vehicle (Mahāyāna), which emphasizes altruism and has the liberation of all sentient beings as the principal objective. As the term “Great Vehicle” implies, the path followed by bodhisattvas is analogous to a large carriage that can transport a vast number of people to liberation, as compared to a smaller vehicle for the individual practitioner.

Located in 235 passages in the translation:

  • i.­55-57
  • i.­59
  • i.­61-68
  • 13.­2
  • 13.­36
  • 13.­42
  • 13.­50-51
  • 13.­58-65
  • 13.­67-70
  • 15.­1-2
  • 15.­9-10
  • 15.­34-35
  • 15.­144
  • 16.­1
  • 16.­19-26
  • 16.­30-31
  • 16.­42-43
  • 16.­46-47
  • 16.­50-54
  • 16.­58-59
  • 16.­63-64
  • 16.­70-71
  • 16.­80-81
  • 16.­89-90
  • 16.­94-98
  • 16.­105
  • 17.­1
  • 17.­128
  • 18.­1
  • 18.­14-34
  • 18.­36
  • 18.­40-41
  • 19.­1-35
  • 19.­41-82
  • 19.­96-99
  • 19.­111-113
  • 20.­1-3
  • 20.­6-7
  • 22.­25
  • 25.­3
  • 26.­1
  • 28.­1
  • 28.­12
  • 31.­13
  • 31.­60
  • 32.­42-46
  • 32.­74
  • 33.­2-3
  • 33.­34-35
  • 33.­38
  • 33.­61
  • 36.­59
  • 36.­62
  • 39.­28
  • 39.­69
  • 39.­74-76
  • 39.­79
  • 40.­31-32
  • 40.­36
  • 40.­41
  • 40.­47-49
  • 40.­52
  • 40.­55
  • 42.­4
  • 52.­25
  • 64.­4
  • 69.­38
  • 76.­32
  • 84.­19
  • n.­162
  • n.­251
  • n.­253
  • n.­332
  • g.­1547
g.­725

greed

Wylie:
  • ’dod chags
Tibetan:
  • འདོད་ཆགས།
Sanskrit:
  • rāga
  • lobha

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

Located in 57 passages in the translation:

  • i.­66
  • i.­120
  • 2.­58
  • 3.­129
  • 6.­69
  • 7.­2
  • 7.­22
  • 8.­6
  • 9.­49
  • 11.­47
  • 16.­36
  • 17.­6
  • 17.­59
  • 19.­53
  • 19.­99
  • 21.­27
  • 22.­52
  • 26.­10
  • 27.­1
  • 27.­16
  • 35.­40-41
  • 38.­33
  • 42.­14-18
  • 46.­37
  • 47.­2-3
  • 47.­20
  • 47.­31
  • 49.­35
  • 51.­5
  • 51.­43
  • 52.­47
  • 57.­14
  • 59.­17
  • 62.­34
  • 63.­97
  • 63.­196
  • 63.­213
  • 69.­36
  • 69.­47
  • 70.­5
  • 72.­29
  • 73.­91
  • 74.­2
  • 77.­40
  • 81.­32
  • 83.­1
  • 86.­4
  • n.­320
  • g.­302
  • g.­741
  • g.­1192
g.­727

greedy thought

Wylie:
  • ’dod chags kyi sems
  • ’dod chags dang bcas pa’i sems
Tibetan:
  • འདོད་ཆགས་ཀྱི་སེམས།
  • འདོད་ཆགས་དང་བཅས་པའི་སེམས།
Sanskrit:
  • rāgacitta
  • sarāgacitta

Located in 7 passages in the translation:

  • 3.­129
  • 8.­54
  • 11.­59
  • 42.­15-16
  • 67.­1
  • 68.­2
g.­730

Guhyagupta

Wylie:
  • phug sbas
Tibetan:
  • ཕུག་སྦས།
Sanskrit:
  • guhyagupta

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

Located in 1 passage in the translation:

  • 1.­2
g.­732

guru

Wylie:
  • bla ma
Tibetan:
  • བླ་མ།
Sanskrit:
  • guru

Definition from the 84000 Glossary of Terms:

A spiritual teacher, in particular one with whom one has a personal teacher–student relationship.

Located in 8 passages in the translation:

  • s.­2
  • 17.­3
  • 17.­31
  • 31.­57
  • 40.­52
  • 73.­91
  • 84.­129
  • 85.­23
g.­741

hatred

Wylie:
  • zhe sdang
Tibetan:
  • ཞེ་སྡང་།
Sanskrit:
  • dveṣa
  • doṣa

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

Located in 54 passages in the translation:

  • i.­45
  • i.­120
  • i.­134
  • 2.­58
  • 3.­129
  • 6.­69
  • 7.­2
  • 7.­22
  • 8.­6
  • 8.­54
  • 9.­49
  • 11.­47
  • 16.­36
  • 17.­6
  • 17.­59
  • 19.­53
  • 19.­99
  • 21.­27
  • 22.­52
  • 26.­10
  • 27.­1
  • 27.­16
  • 35.­40-41
  • 38.­34
  • 42.­15-18
  • 46.­37
  • 47.­2-3
  • 47.­20
  • 49.­35
  • 52.­47
  • 57.­14
  • 62.­34
  • 63.­97
  • 63.­196
  • 63.­213
  • 67.­1
  • 69.­36
  • 69.­47
  • 70.­5
  • 72.­29
  • 73.­91
  • 74.­2
  • 77.­40
  • 81.­32
  • n.­320
  • g.­302
  • g.­592
  • g.­725
  • g.­1192
g.­750

head of the gods

Wylie:
  • lha’i dbang po
Tibetan:
  • ལྷའི་དབང་པོ།
Sanskrit:
  • devānām indriya
  • devendra

A common epithet of Śatakratu, also known as Indra.

Located in 107 passages in the translation:

  • 22.­2-3
  • 22.­12
  • 22.­16
  • 22.­27
  • 24.­1
  • 24.­3
  • 24.­15-17
  • 24.­25
  • 24.­43
  • 24.­45
  • 24.­63
  • 24.­74
  • 24.­77
  • 24.­80
  • 24.­83
  • 24.­85-86
  • 24.­88
  • 25.­7
  • 25.­17
  • 26.­1-4
  • 26.­39
  • 26.­41
  • 27.­1
  • 27.­7-9
  • 27.­12-14
  • 27.­22
  • 27.­36
  • 28.­1
  • 28.­3
  • 28.­5
  • 28.­8-9
  • 28.­14
  • 29.­2-3
  • 29.­5
  • 29.­10-11
  • 29.­13
  • 29.­15-16
  • 30.­12
  • 30.­16-17
  • 30.­30
  • 31.­1
  • 31.­3
  • 31.­5
  • 31.­7
  • 31.­25
  • 31.­27
  • 31.­39
  • 32.­74
  • 33.­54
  • 34.­3-4
  • 34.­16
  • 36.­69
  • 37.­23
  • 37.­25
  • 39.­1
  • 39.­3
  • 39.­5-7
  • 39.­22
  • 56.­1
  • 56.­4-5
  • 56.­10-11
  • 58.­1-2
  • 58.­4-5
  • 59.­23-25
  • 60.­1
  • 60.­4
  • 85.­28
  • 85.­41
  • 85.­43
  • 85.­53-56
  • 86.­19
  • 86.­23-24
  • 86.­29
  • 86.­37-39
  • 86.­41
  • n.­903
g.­753

hell dwelling

Wylie:
  • sems can dmyal ba thams cad kyi gnas
Tibetan:
  • སེམས་ཅན་དམྱལ་བ་ཐམས་ཅད་ཀྱི་གནས།
Sanskrit:
  • nairayika­bhavana

Located in 2 passages in the translation:

  • 14.­2
  • 14.­4
g.­755

hindrance

Wylie:
  • bar du gcod pa
  • bar chad
Tibetan:
  • བར་དུ་གཅོད་པ།
  • བར་ཆད།
Sanskrit:
  • āvaraṇa
  • antarāya
  • paripantha

Located in 20 passages in the translation:

  • i.­109
  • 3.­47
  • 16.­93
  • 17.­25
  • 17.­55
  • 26.­10
  • 39.­57-60
  • 40.­1
  • 40.­52
  • 41.­42
  • 41.­49-52
  • 73.­77
  • 84.­99
  • 84.­106
g.­757

hold as a support

Wylie:
  • lhag par dmigs pa
Tibetan:
  • ལྷག་པར་དམིགས་པ།
Sanskrit:
  • adhyālamb

Located in 1 passage in the translation:

  • 45.­1
g.­762

householder

Wylie:
  • khyim pa
  • khyim na gnas pa
Tibetan:
  • ཁྱིམ་པ།
  • ཁྱིམ་ན་གནས་པ།
Sanskrit:
  • gṛhin

Located in 12 passages in the translation:

  • 1.­22-23
  • 1.­37-38
  • 17.­6
  • 17.­48
  • 50.­11-12
  • 70.­48
  • 84.­104
  • 84.­147
  • g.­651
g.­770

ignorance

Wylie:
  • ma rig pa
Tibetan:
  • མ་རིག་པ།
Sanskrit:
  • avidyā

Located in 43 passages in the translation:

  • i.­45
  • i.­48
  • i.­134
  • i.­137
  • i.­186
  • 3.­22
  • 3.­27
  • 3.­117
  • 6.­45
  • 6.­69
  • 7.­1
  • 8.­6
  • 8.­13
  • 8.­17
  • 8.­34
  • 9.­42-44
  • 10.­55
  • 19.­16
  • 22.­7-8
  • 22.­20
  • 26.­10
  • 35.­42
  • 38.­22
  • 43.­22
  • 61.­6
  • 69.­36
  • 70.­5
  • 71.­17
  • 83.­1
  • 84.­247
  • 84.­249
  • n.­189
  • n.­883
  • g.­203
  • g.­593
  • g.­634
  • g.­640
  • g.­1432
  • g.­1690
  • g.­1757
g.­775

imagined

Wylie:
  • brtags pa
Tibetan:
  • བརྟགས་པ།
Sanskrit:
  • kalpita

Located in 2 passages in the translation:

  • 3.­2
  • 84.­14
g.­776

immeasurables

Wylie:
  • tshad med pa
Tibetan:
  • ཚད་མེད་པ།
Sanskrit:
  • apramāṇa

See “four immeasurables.”

Located in 37 passages in the translation:

  • 3.­75
  • 7.­20
  • 8.­19
  • 13.­33-34
  • 13.­40
  • 13.­42
  • 13.­44
  • 13.­52-57
  • 19.­25
  • 26.­1
  • 32.­16
  • 32.­35
  • 50.­10
  • 57.­8
  • 58.­28
  • 60.­4
  • 62.­28
  • 63.­97
  • 63.­171
  • 65.­10
  • 69.­1
  • 69.­7
  • 70.­22
  • 71.­12
  • 73.­100-101
  • 74.­22
  • 76.­42
  • 81.­7
  • 81.­32
  • n.­235
g.­778

immorality

Wylie:
  • ’chal ba’i tshul khrims
  • tshul khrims ’chal pa
Tibetan:
  • འཆལ་བའི་ཚུལ་ཁྲིམས།
  • ཚུལ་ཁྲིམས་འཆལ་པ།
Sanskrit:
  • dauḥśīlya

Located in 19 passages in the translation:

  • 1.­10
  • 3.­141
  • 11.­28
  • 17.­25
  • 26.­10
  • 26.­37
  • 31.­49
  • 38.­83
  • 50.­28
  • 57.­7
  • 57.­14
  • 63.­21
  • 67.­1
  • 76.­32
  • 76.­50
  • 78.­38
  • 83.­1
  • 84.­280
  • n.­85
g.­784

improve

Wylie:
  • ’phel
Tibetan:
  • འཕེལ།
Sanskrit:
  • vṛdh

Located in 4 passages in the translation:

  • 37.­17-18
  • 52.­1-2
g.­792

in the bodhisattva vehicle

Wylie:
  • byang chub sems dpa’i theg pa pa
Tibetan:
  • བྱང་ཆུབ་སེམས་དཔའི་ཐེག་པ་པ།
Sanskrit:
  • bodhi­sattva­yānika

Located in 44 passages in the translation:

  • 32.­41
  • 33.­33
  • 35.­7-8
  • 36.­65-67
  • 39.­70
  • 39.­87
  • 40.­34
  • 40.­38
  • 40.­53
  • 44.­23
  • 45.­1-2
  • 45.­10
  • 45.­12-14
  • 48.­42
  • 49.­31
  • 55.­25-26
  • 56.­19
  • 56.­23-25
  • 56.­28
  • 56.­31-32
  • 57.­13
  • 58.­2-3
  • 58.­7
  • 59.­18
  • 60.­12
  • 60.­26
  • 60.­32
  • 60.­38
  • 61.­7
  • 63.­71
  • 70.­48
  • n.­642
  • n.­952
g.­798

inconceivable element

Wylie:
  • bsam gyis mi khyab pa’i dbyings
Tibetan:
  • བསམ་གྱིས་མི་ཁྱབ་པའི་དབྱིངས།
Sanskrit:
  • acintyadhātu

Located in 20 passages in the translation:

  • 8.­8
  • 18.­1
  • 18.­15
  • 18.­37
  • 19.­18
  • 19.­71
  • 19.­89
  • 20.­6
  • 20.­42
  • 20.­100
  • 31.­5
  • 31.­29
  • 33.­35
  • 37.­31
  • 46.­38
  • 48.­4
  • 48.­11
  • 48.­27
  • 48.­58
  • 48.­60
g.­799

incorporate

Wylie:
  • yongs su ’dzin
Tibetan:
  • ཡོངས་སུ་འཛིན།
Sanskrit:
  • parigrah

Located in 66 passages in the translation:

  • 13.­19
  • 21.­83
  • 61.­21-30
  • 62.­1-41
  • 62.­43-44
  • 62.­46-51
  • 62.­56
  • 63.­46
  • 63.­58
  • 71.­11
  • 71.­13
g.­800

increase

Wylie:
  • ’phel
Tibetan:
  • འཕེལ།
Sanskrit:
  • upaci
  • vṛdh
  • utsada

Located in 41 passages in the translation:

  • i.­64
  • 3.­2
  • 3.­23
  • 11.­67
  • 12.­9
  • 16.­20
  • 18.­37
  • 19.­45
  • 24.­33-34
  • 24.­40-41
  • 26.­9-10
  • 26.­12
  • 28.­3
  • 31.­23
  • 31.­38
  • 33.­11
  • 33.­59
  • 35.­6
  • 37.­21
  • 37.­72
  • 39.­45
  • 42.­19
  • 48.­46
  • 50.­25
  • 51.­46-48
  • 51.­52
  • 55.­54
  • 56.­23
  • 65.­9
  • 73.­101
  • 74.­35
  • 75.­21
  • 84.­37
  • 84.­65
  • 84.­97
  • 84.­156
g.­802

Indra

Wylie:
  • dbang po
Tibetan:
  • དབང་པོ།
Sanskrit:
  • indra

Definition from the 84000 Glossary of Terms:

The lord of the Trāyastriṃśa heaven on the summit of Mount Sumeru. As one of the eight guardians of the directions, Indra guards the eastern quarter. In Buddhist sūtras, he is a disciple of the Buddha and protector of the Dharma and its practitioners. He is often referred to by the epithets Śatakratu, Śakra, and Kauśika.

Located in 11 passages in the translation:

  • 1.­11-12
  • 25.­1
  • 37.­36
  • 59.­7-8
  • n.­378
  • n.­400
  • g.­750
  • g.­804
  • g.­837
g.­803

Indradatta

Wylie:
  • dbang pos byin
Tibetan:
  • དབང་པོས་བྱིན།
Sanskrit:
  • indradatta

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

Located in 1 passage in the translation:

  • 1.­2
g.­807

inexhaustible

Wylie:
  • bas ma ’tshal ba lags
  • zad pa med pa
  • mi zad pa
Tibetan:
  • བས་མ་འཚལ་བ་ལགས།
  • ཟད་པ་མེད་པ།
  • མི་ཟད་པ།
Sanskrit:
  • akṣaya

Located in 15 passages in the translation:

  • i.­149-150
  • 2.­13
  • 42.­14
  • 51.­42-43
  • 60.­22
  • 60.­36
  • 60.­39
  • 61.­2
  • 61.­4-6
  • 61.­31
  • n.­624
g.­814

inner and outer emptiness

Wylie:
  • phyi nang stong pa nyid
Tibetan:
  • ཕྱི་ནང་སྟོང་པ་ཉིད།
Sanskrit:
  • adhyātma­bahirdhā­śūnyatā

One of the fourteen emptinesses and eighteen emptinesses.

Located in 27 passages in the translation:

  • 2.­18
  • 3.­43
  • 6.­32
  • 7.­19
  • 8.­33
  • 8.­42
  • 10.­51
  • 15.­10
  • 15.­13-14
  • 27.­20
  • 27.­38
  • 36.­68
  • 38.­52
  • 43.­22
  • 62.­43
  • 65.­4
  • 69.­44
  • 71.­21
  • 73.­15
  • 73.­100
  • 74.­22
  • 74.­30
  • 75.­20
  • n.­397
  • g.­473
  • g.­656
g.­815

inner body

Wylie:
  • nang gi lus
Tibetan:
  • ནང་གི་ལུས།
Sanskrit:
  • adhyātmakāya
  • adhyātma
  • ātmabhāva
  • adhyātmika

Located in 11 passages in the translation:

  • 6.­7
  • 6.­16
  • 16.­2
  • 16.­4-5
  • 16.­7-9
  • 16.­18
  • 73.­39
  • n.­124
g.­816

inner emptiness

Wylie:
  • nang stong pa nyid
Tibetan:
  • ནང་སྟོང་པ་ཉིད།
Sanskrit:
  • adhyātma­śūnyatā

One of the fourteen emptinesses and eighteen emptinesses.

Located in 163 passages in the translation:

  • 2.­18
  • 3.­43
  • 6.­32
  • 7.­19
  • 8.­33
  • 8.­42
  • 9.­43
  • 10.­23
  • 10.­51
  • 11.­8
  • 11.­14
  • 11.­43
  • 11.­69
  • 13.­59
  • 13.­67
  • 13.­69
  • 14.­2
  • 14.­34
  • 14.­38
  • 14.­49
  • 15.­10-11
  • 18.­6
  • 18.­25
  • 18.­37-39
  • 19.­7
  • 19.­21
  • 19.­75
  • 20.­6
  • 20.­19-20
  • 20.­42
  • 20.­51
  • 20.­58
  • 20.­69
  • 20.­92
  • 20.­98
  • 20.­104
  • 21.­6
  • 21.­9
  • 21.­16
  • 21.­25
  • 21.­57
  • 21.­82
  • 22.­22
  • 22.­72
  • 23.­7
  • 23.­17
  • 23.­23
  • 23.­25
  • 24.­10
  • 24.­19
  • 24.­23
  • 24.­30
  • 24.­33
  • 24.­36
  • 25.­3
  • 25.­5
  • 25.­11-12
  • 26.­1
  • 26.­10
  • 26.­12
  • 26.­20
  • 27.­11
  • 27.­18
  • 27.­20-21
  • 27.­38
  • 30.­20
  • 30.­23
  • 31.­3
  • 31.­29
  • 31.­37
  • 32.­5
  • 32.­17
  • 32.­74
  • 33.­6
  • 33.­10-11
  • 33.­20-21
  • 33.­35
  • 33.­37-38
  • 33.­60
  • 34.­2
  • 34.­10
  • 34.­26
  • 34.­30
  • 35.­4
  • 35.­28
  • 35.­43
  • 35.­45
  • 36.­2
  • 36.­4
  • 36.­68
  • 36.­70-71
  • 37.­19
  • 37.­67
  • 37.­73
  • 37.­79
  • 38.­50
  • 39.­2-3
  • 39.­6
  • 39.­8
  • 39.­52
  • 39.­73
  • 39.­83
  • 40.­43
  • 41.­45
  • 42.­2
  • 43.­22
  • 43.­25
  • 44.­2
  • 44.­20
  • 44.­23
  • 45.­2
  • 46.­3-4
  • 46.­42
  • 47.­18
  • 48.­5
  • 48.­9
  • 48.­22
  • 48.­86
  • 49.­6
  • 50.­30
  • 51.­33
  • 54.­14
  • 54.­21
  • 57.­2
  • 62.­43
  • 63.­128
  • 63.­155
  • 64.­27
  • 65.­4
  • 65.­10
  • 69.­32
  • 69.­38
  • 69.­44
  • 70.­42
  • 71.­21
  • 71.­38
  • 72.­3
  • 72.­26
  • 73.­15
  • 73.­100
  • 73.­117
  • 74.­22
  • 74.­30
  • 75.­20
  • 81.­28
  • 81.­32
  • n.­192
  • n.­397
  • n.­678
  • g.­473
  • g.­656
g.­818

intellect

Wylie:
  • blo
Tibetan:
  • བློ།
Sanskrit:
  • buddhi

Located in 9 passages in the translation:

  • 6.­2
  • 41.­50-51
  • 49.­28
  • 52.­8
  • 84.­19
  • 84.­81
  • g.­1394
  • g.­1666
g.­821

intrinsic nature

Wylie:
  • ngo bo nyid
  • rang bzhin
Tibetan:
  • ངོ་བོ་ཉིད།
  • རང་བཞིན།
Sanskrit:
  • svabhāva

This term denotes the ontological status of phenomena, according to which they are said to possess existence in their own right‍—inherently, in and of themselves, objectively, and independent of any other phenomena such as our conception and labelling. The absence of such an ontological reality is defined as the true nature of reality, emptiness. Also rendered here as “basic nature.”

Located in 267 passages in the translation:

  • i.­28
  • i.­46
  • i.­53-54
  • i.­63
  • i.­70
  • i.­82
  • i.­110
  • i.­113
  • i.­129
  • i.­153
  • i.­161
  • i.­164
  • i.­171
  • i.­176
  • i.­180
  • 3.­2
  • 3.­7
  • 3.­53
  • 3.­127-132
  • 8.­23-24
  • 8.­45-47
  • 8.­49
  • 9.­17
  • 10.­23
  • 10.­51-52
  • 10.­54-55
  • 15.­28-30
  • 15.­33
  • 17.­73-74
  • 18.­1
  • 18.­4-13
  • 18.­15-34
  • 19.­83-95
  • 19.­100
  • 20.­11
  • 20.­20
  • 20.­24
  • 20.­27
  • 20.­30
  • 20.­55
  • 20.­73-74
  • 20.­76
  • 20.­83
  • 21.­48
  • 22.­71-72
  • 24.­40-41
  • 31.­38
  • 32.­46-48
  • 32.­50
  • 33.­7
  • 33.­11
  • 33.­17-18
  • 33.­21-22
  • 33.­37
  • 33.­40
  • 34.­1
  • 35.­26-33
  • 36.­15
  • 36.­17
  • 36.­19
  • 37.­80
  • 38.­48
  • 39.­52
  • 41.­48
  • 42.­20
  • 43.­2-3
  • 43.­39
  • 46.­4
  • 46.­46
  • 47.­1-3
  • 48.­46
  • 49.­6
  • 50.­1-2
  • 50.­10
  • 55.­36
  • 55.­53-55
  • 58.­22
  • 63.­17-18
  • 63.­20
  • 63.­45
  • 63.­53
  • 63.­141
  • 64.­26-30
  • 69.­6-7
  • 69.­21
  • 70.­8-9
  • 70.­11-15
  • 70.­26-31
  • 70.­33-34
  • 70.­36-39
  • 70.­42
  • 70.­44-48
  • 71.­1-2
  • 71.­26
  • 71.­32
  • 71.­38-39
  • 72.­6
  • 72.­24
  • 72.­29
  • 72.­32
  • 72.­37-38
  • 73.­1
  • 73.­3
  • 73.­5
  • 73.­14
  • 73.­98
  • 74.­16
  • 74.­40-42
  • 75.­3-4
  • 75.­6-8
  • 75.­16
  • 76.­7
  • 76.­15
  • 76.­26-27
  • 77.­7
  • 77.­10
  • 77.­25
  • 77.­40
  • 78.­27
  • 78.­29
  • 78.­34-35
  • 78.­40
  • 79.­23
  • 79.­25
  • 80.­1-2
  • 81.­1
  • 81.­18
  • 82.­14
  • 83.­36
  • 83.­38
  • 83.­46
  • 85.­6
  • 85.­18
  • n.­48
  • n.­127-128
  • n.­162
  • n.­233
  • n.­257
  • n.­304
  • n.­446
  • n.­467
  • n.­530
  • n.­543
  • n.­614-615
  • n.­644
  • n.­683-684
  • n.­687
  • n.­690
  • n.­700
  • n.­837
  • n.­860
  • n.­889
  • g.­166
  • g.­1459
  • g.­1460
g.­825

irreversible

Wylie:
  • phyir mi ldog pa
Tibetan:
  • ཕྱིར་མི་ལྡོག་པ།
Sanskrit:
  • avaivarttika

Located in 152 passages in the translation:

  • i.­35
  • i.­44
  • i.­105
  • i.­120-121
  • i.­126
  • i.­128-130
  • i.­137-138
  • 1.­4-7
  • 3.­15-16
  • 3.­58
  • 3.­76
  • 3.­92-93
  • 3.­122-123
  • 7.­30
  • 10.­62
  • 23.­13
  • 31.­18
  • 31.­57
  • 32.­63-68
  • 33.­6
  • 39.­2
  • 39.­21
  • 39.­29
  • 41.­52
  • 42.­32
  • 47.­20-22
  • 49.­1-3
  • 49.­5-23
  • 49.­25-35
  • 50.­4-13
  • 50.­16-18
  • 50.­29-35
  • 50.­38-39
  • 50.­43
  • 51.­1-4
  • 51.­10
  • 52.­12-13
  • 54.­22-26
  • 55.­1-9
  • 55.­13-15
  • 55.­49
  • 56.­23
  • 57.­6
  • 58.­3
  • 58.­8
  • 59.­15-18
  • 61.­7
  • 78.­5-6
  • 84.­35
  • 84.­133-134
  • 84.­143
  • 84.­149
  • 84.­186-188
  • 84.­226
  • 85.­5
  • 85.­13
  • 85.­18
  • 85.­43
  • n.­590
  • n.­966
  • n.­978
  • n.­1009
g.­829

isolation

Wylie:
  • dben pa
Tibetan:
  • དབེན་པ།
Sanskrit:
  • vivikta
  • viveka

Isolation is traditionally categorized as being of three types: (1) isolation of the body (kāyaviveka), which refers to remaining in solitude free from desirous or disturbing objects; (2) isolation of the mind (cittaviveka), which is mental detachment from desirous or disturbing objects; and (3) isolation from the “substrate” (upadhiviveka), which indicates detachment from all things that perpetuate rebirth, including the five aggregates, the afflictions, and karma.

Located in 117 passages in the translation:

  • i.­83
  • i.­138
  • i.­156
  • 3.­127-132
  • 6.­24-25
  • 8.­8
  • 8.­11
  • 8.­25
  • 9.­1
  • 9.­12
  • 10.­28
  • 10.­30-31
  • 10.­35
  • 10.­37-38
  • 10.­44-47
  • 10.­68
  • 12.­3
  • 13.­34
  • 14.­46-51
  • 14.­53
  • 16.­21
  • 19.­61
  • 20.­12-14
  • 20.­17
  • 20.­20
  • 20.­22-24
  • 20.­26-27
  • 20.­29-30
  • 21.­7-10
  • 21.­87-90
  • 22.­7-8
  • 22.­33-35
  • 23.­16-20
  • 33.­20-21
  • 34.­43
  • 36.­76
  • 37.­21
  • 38.­3
  • 42.­14
  • 43.­25
  • 47.­2-3
  • 52.­9
  • 55.­18-22
  • 55.­24-25
  • 55.­36-37
  • 55.­40
  • 58.­14-15
  • 59.­4-5
  • 59.­7
  • 60.­4
  • 60.­36
  • 62.­20
  • 63.­53
  • 73.­47
  • 75.­9
  • 77.­25
  • 84.­146
  • 84.­148
  • 84.­192-196
  • 86.­43
  • n.­98
  • n.­571
  • n.­595
  • n.­614-615
  • n.­622
  • n.­968
  • g.­1468
g.­831

Jambū

Wylie:
  • ’dzam bu
Tibetan:
  • འཛམ་བུ།
Sanskrit:
  • jambū

Legendary river carrying the golden fruit fallen from the legendary jambu (“rose apple”) tree.

Located in 5 passages in the translation:

  • i.­143
  • 22.­1
  • 57.­12
  • 85.­10-11
g.­832

Jambudvīpa

Wylie:
  • ’dzam bu’i gling
Tibetan:
  • འཛམ་བུའི་གླིང་།
Sanskrit:
  • jambudvīpa

Definition from the 84000 Glossary of Terms:

The name of the southern continent in Buddhist cosmology, which can signify either the known human world, or more specifically the Indian subcontinent, literally “the jambu island/continent.” Jambu is the name used for a range of plum-like fruits from trees belonging to the genus Szygium, particularly Szygium jambos and Szygium cumini, and it has commonly been rendered “rose apple,” although “black plum” may be a less misleading term. Among various explanations given for the continent being so named, one (in the Abhidharmakośa) is that a jambu tree grows in its northern mountains beside Lake Anavatapta, mythically considered the source of the four great rivers of India, and that the continent is therefore named from the tree or the fruit. Jambudvīpa has the Vajrāsana at its center and is the only continent upon which buddhas attain awakening.

Located in 52 passages in the translation:

  • 1.­14
  • 3.­5-6
  • 3.­13-14
  • 3.­113
  • 27.­12-18
  • 27.­25
  • 27.­27
  • 28.­2
  • 29.­12
  • 31.­1-2
  • 31.­25-26
  • 31.­51
  • 32.­1
  • 32.­3
  • 32.­8
  • 32.­14
  • 32.­16
  • 32.­52
  • 32.­54
  • 32.­56
  • 32.­58
  • 32.­62
  • 32.­65
  • 32.­67
  • 39.­36
  • 48.­35-37
  • 55.­45
  • 56.­3-5
  • 57.­16
  • 84.­3
  • 84.­56
  • 84.­64
  • 84.­140
  • 84.­204
  • 84.­253
  • n.­463
  • n.­1062
  • g.­655
g.­839

Jinamitra

Wylie:
  • dzi na mi tra
Tibetan:
  • ཛི་ན་མི་ཏྲ།
Sanskrit:
  • jinamitra

Definition from the 84000 Glossary of Terms:

Jinamitra was invited to Tibet during the reign of King Tri Songdetsen (khri srong lde btsan, r. 742–98 ᴄᴇ) and was involved with the translation of nearly two hundred texts, continuing into the reign of King Ralpachen (ral pa can, r. 815–38 ᴄᴇ). He was one of the small group of paṇḍitas responsible for the Mahāvyutpatti Sanskrit–Tibetan dictionary.

Located in 1 passage in the translation:

  • c.­1
g.­842

joy

Wylie:
  • dga’ ba
Tibetan:
  • དགའ་བ།
Sanskrit:
  • prema

One of the four practices of spiritual practitioners and one of the four immeasurables (the other three being: loving-kindness or love, compassion, and equanimity.

Located in 91 passages in the translation:

  • i.­55
  • i.­140
  • i.­188
  • 1.­9
  • 3.­89
  • 13.­37-38
  • 13.­43
  • 13.­52
  • 16.­24
  • 16.­48
  • 16.­53
  • 16.­55-57
  • 16.­72-74
  • 17.­3
  • 17.­15
  • 17.­28
  • 21.­75
  • 25.­8
  • 26.­26
  • 28.­16
  • 39.­37
  • 39.­86
  • 43.­11
  • 45.­1-5
  • 45.­8-9
  • 48.­82
  • 52.­26
  • 54.­7
  • 55.­16
  • 55.­27
  • 55.­49
  • 56.­22
  • 62.­28
  • 62.­53-55
  • 64.­24
  • 65.­4
  • 69.­36
  • 69.­38
  • 69.­44
  • 70.­12
  • 71.­30
  • 71.­32
  • 71.­36
  • 72.­24
  • 73.­8
  • 73.­16
  • 73.­25
  • 73.­31
  • 73.­44
  • 73.­51
  • 73.­117
  • 74.­51
  • 74.­54
  • 76.­42
  • 77.­10
  • 77.­39
  • 78.­9
  • 78.­22
  • 84.­1
  • 84.­216
  • 84.­257
  • 84.­289
  • 85.­15
  • 85.­22
  • 85.­39
  • 85.­47
  • 85.­51
  • 85.­64
  • 86.­22
  • 86.­33
  • n.­634
  • n.­637
  • g.­283
  • g.­527
  • g.­643
  • g.­649
  • g.­930
  • g.­1081
  • g.­1519
g.­851

karma

Wylie:
  • las
  • sug las
  • phyag las
  • lag las
Tibetan:
  • ལས།
  • སུག་ལས།
  • ཕྱག་ལས།
  • ལག་ལས།
Sanskrit:
  • karman

Definition from the 84000 Glossary of Terms:

Meaning “action” in its most basic sense, karma is an important concept in Buddhist philosophy as the cumulative force of previous physical, verbal, and mental acts, which determines present experience and will determine future existences.

Located in 65 passages in the translation:

  • i.­72
  • i.­143
  • i.­146
  • i.­180-181
  • 11.­38
  • 21.­42
  • 22.­1
  • 28.­15
  • 30.­28
  • 35.­8-11
  • 35.­16-17
  • 35.­19-20
  • 39.­23
  • 52.­3
  • 52.­5-10
  • 55.­7
  • 62.­38
  • 76.­18
  • 76.­34
  • 78.­11
  • 79.­4-5
  • 79.­11
  • 80.­1-2
  • 80.­7-8
  • 80.­16-17
  • 80.­20-21
  • 80.­24-25
  • 80.­28-29
  • 80.­32-33
  • 83.­67
  • 84.­169
  • 84.­248
  • 85.­10
  • n.­321
  • n.­572
  • n.­702
  • n.­708
  • n.­719
  • n.­823
  • n.­840
  • n.­988
  • n.­1082
  • g.­829
  • g.­1179
  • g.­1695
  • g.­1948
g.­855

Kauśika

Wylie:
  • kau shi ka
Tibetan:
  • ཀཽ་ཤི་ཀ
Sanskrit:
  • kauśika

Definition from the 84000 Glossary of Terms:

“One who belongs to the Kuśika lineage.” An epithet of the god Śakra, also known as Indra, the king of the gods in the Trāyastriṃśa heaven. In the Ṛgveda, Indra is addressed by the epithet Kauśika, with the implication that he is associated with the descendants of the Kuśika lineage (gotra) as their aiding deity. In later epic and Purāṇic texts, we find the story that Indra took birth as Gādhi Kauśika, the son of Kuśika and one of the Vedic poet-seers, after the Puru king Kuśika had performed austerities for one thousand years to obtain a son equal to Indra who could not be killed by others. In the Pāli Kusajātaka (Jāt V 141–45), the Buddha, in one of his former bodhisattva lives as a Trāyastriṃśa god, takes birth as the future king Kusa upon the request of Indra, who wishes to help the childless king of the Mallas, Okkaka, and his chief queen Sīlavatī. This story is also referred to by Nāgasena in the Milindapañha.

Located in 266 passages in the translation:

  • 22.­3
  • 22.­5
  • 22.­9-11
  • 22.­13
  • 22.­16-26
  • 22.­28
  • 22.­32
  • 22.­36
  • 22.­38-39
  • 22.­55
  • 24.­4
  • 24.­6-14
  • 24.­16
  • 24.­18-22
  • 24.­26-29
  • 24.­44-45
  • 24.­47
  • 24.­49
  • 24.­52
  • 24.­54-58
  • 24.­61
  • 24.­64-73
  • 24.­75-76
  • 24.­78-79
  • 24.­81-82
  • 24.­84
  • 24.­86-87
  • 24.­89
  • 25.­7-11
  • 25.­17-18
  • 26.­3-7
  • 26.­9-12
  • 26.­34
  • 26.­38
  • 27.­1-2
  • 27.­5-6
  • 27.­8
  • 27.­10-11
  • 27.­13
  • 27.­15-16
  • 27.­18-21
  • 27.­23-35
  • 27.­37
  • 28.­1-2
  • 28.­5-7
  • 28.­9-11
  • 28.­13
  • 28.­15-19
  • 29.­13
  • 29.­16
  • 30.­12-15
  • 30.­17-19
  • 30.­21-26
  • 30.­29
  • 30.­31-32
  • 30.­36-40
  • 31.­1
  • 31.­3
  • 31.­5
  • 31.­25
  • 31.­39
  • 31.­44
  • 31.­47
  • 31.­49-51
  • 31.­54
  • 31.­56-60
  • 32.­1-6
  • 32.­8-16
  • 32.­18-23
  • 32.­25-28
  • 32.­36-37
  • 32.­39-44
  • 32.­46-48
  • 32.­50-67
  • 32.­74
  • 34.­4-6
  • 34.­8
  • 34.­17
  • 34.­19
  • 34.­21
  • 36.­70-71
  • 37.­24
  • 37.­26
  • 37.­28-32
  • 37.­34
  • 39.­5
  • 39.­7-8
  • 39.­10
  • 39.­23
  • 39.­25
  • 56.­2-4
  • 58.­4
  • 58.­6-8
  • 59.­24
  • 60.­2
  • 60.­4-7
  • 85.­56
  • n.­378
g.­857

kind words

Wylie:
  • snyan par smra ba
Tibetan:
  • སྙན་པར་སྨྲ་བ།
Sanskrit:
  • priyavadya

Located in 12 passages in the translation:

  • i.­139
  • 3.­94
  • 28.­16
  • 39.­42
  • 55.­32
  • 73.­22
  • 73.­91
  • 73.­95-96
  • 76.­26
  • 82.­1
  • g.­654
g.­863

knowledge

Wylie:
  • rig pa
  • ye shes
  • shes pa
  • mkhyen pa
Tibetan:
  • རིག་པ།
  • ཡེ་ཤེས།
  • ཤེས་པ།
  • མཁྱེན་པ།
Sanskrit:
  • vidyā
  • jñāna

See also n.­29.

Located in 151 passages in the translation:

  • i.­82
  • i.­102
  • i.­109-110
  • i.­155
  • i.­162
  • i.­169
  • 1.­2
  • 1.­10
  • 2.­5-6
  • 2.­30
  • 2.­63
  • 3.­76
  • 3.­108
  • 3.­110-111
  • 3.­127-132
  • 8.­36-37
  • 11.­40
  • 13.­59-64
  • 15.­33
  • 15.­82
  • 15.­118
  • 16.­32-40
  • 16.­42
  • 16.­95
  • 16.­97
  • 16.­99
  • 16.­104
  • 17.­9
  • 17.­11
  • 17.­30
  • 17.­85
  • 17.­92
  • 17.­100
  • 17.­109
  • 17.­116
  • 19.­34-35
  • 21.­74
  • 21.­77
  • 25.­5
  • 31.­37
  • 33.­12
  • 33.­25
  • 33.­34
  • 36.­47
  • 38.­90
  • 39.­73
  • 42.­2
  • 43.­8
  • 43.­11
  • 44.­9-11
  • 48.­39
  • 48.­94
  • 48.­96
  • 50.­31
  • 51.­2
  • 54.­4
  • 54.­21
  • 54.­26
  • 55.­31
  • 55.­71
  • 57.­20
  • 60.­33
  • 64.­10
  • 69.­24-25
  • 70.­10
  • 72.­13-14
  • 72.­16
  • 73.­31
  • 73.­36
  • 73.­62
  • 73.­64-65
  • 73.­70
  • 73.­87
  • 73.­91
  • 73.­93
  • 78.­26
  • 78.­34
  • 78.­46-47
  • 79.­3
  • 81.­4
  • 83.­61
  • 84.­8
  • 84.­28
  • 84.­47-48
  • 84.­63
  • 84.­65
  • 84.­82
  • 84.­176
  • 84.­178
  • 84.­182
  • 84.­186
  • 84.­216
  • 84.­233
  • 84.­242
  • 84.­248
  • 84.­298
  • 85.­18
  • 85.­39
  • n.­27
  • n.­29
  • n.­134
  • n.­292
  • n.­315
  • n.­391
  • n.­433
  • n.­522
  • n.­527
  • n.­623
  • n.­670
  • n.­690
  • n.­1030
  • n.­1048
  • n.­1084
  • g.­840
  • g.­841
  • g.­864
  • g.­869
  • g.­879
  • g.­1430
  • g.­1694
  • g.­1723
g.­870

knowledge of all aspects

Wylie:
  • rnam pa thams cad mkhyen pa nyid
Tibetan:
  • རྣམ་པ་ཐམས་ཅད་མཁྱེན་པ་ཉིད།
Sanskrit:
  • sarvākāra­jñatā

See “three types of omniscience.”

Located in 746 passages in the translation:

  • i.­46
  • i.­48-49
  • i.­54
  • i.­57-58
  • i.­75
  • i.­77
  • i.­82
  • i.­89
  • i.­93
  • i.­95
  • i.­99
  • i.­101-102
  • i.­117
  • i.­125
  • i.­137
  • i.­140
  • i.­150
  • i.­153
  • i.­158
  • i.­160
  • i.­164
  • i.­186
  • 3.­8
  • 3.­37-40
  • 3.­124
  • 3.­127-140
  • 3.­143
  • 6.­29
  • 8.­12
  • 8.­28-30
  • 8.­33
  • 8.­42-44
  • 8.­50-51
  • 9.­17-18
  • 9.­50-59
  • 10.­1
  • 10.­8-9
  • 10.­12
  • 10.­15-18
  • 10.­20
  • 10.­22
  • 10.­27-30
  • 10.­38
  • 10.­43-48
  • 10.­50-51
  • 10.­56
  • 10.­65-66
  • 11.­56
  • 11.­60
  • 13.­6-10
  • 13.­12-13
  • 13.­15-18
  • 13.­20
  • 13.­22-23
  • 13.­25-26
  • 13.­28-29
  • 13.­31
  • 13.­42
  • 13.­44-49
  • 13.­53-55
  • 13.­57
  • 13.­67-68
  • 13.­70
  • 14.­2
  • 14.­18
  • 14.­31-33
  • 14.­35-39
  • 14.­50
  • 14.­52
  • 15.­3-5
  • 15.­7-9
  • 17.­14-15
  • 17.­17-18
  • 17.­20
  • 17.­36
  • 17.­40
  • 18.­1-14
  • 18.­32
  • 18.­37
  • 18.­40
  • 19.­80
  • 19.­110-113
  • 20.­29-30
  • 20.­42
  • 20.­53
  • 20.­60
  • 20.­95
  • 20.­101
  • 20.­106
  • 21.­6
  • 21.­10
  • 21.­12
  • 21.­17-21
  • 21.­24-27
  • 21.­40-41
  • 21.­50
  • 21.­61
  • 21.­76
  • 21.­90
  • 22.­5
  • 22.­7-11
  • 22.­26
  • 22.­30
  • 22.­32
  • 22.­36
  • 22.­58-59
  • 22.­72
  • 23.­18
  • 23.­23
  • 24.­13
  • 24.­24-29
  • 24.­31-39
  • 24.­41-42
  • 24.­51
  • 24.­53
  • 24.­56-60
  • 24.­62
  • 24.­65
  • 24.­67
  • 24.­69
  • 24.­71-72
  • 24.­75
  • 25.­1-4
  • 25.­6-7
  • 25.­10-12
  • 26.­2-3
  • 26.­10
  • 26.­12
  • 26.­33
  • 26.­36-38
  • 26.­44
  • 26.­48
  • 27.­2-3
  • 27.­8-11
  • 27.­18
  • 27.­24
  • 27.­26
  • 27.­28
  • 27.­30
  • 27.­32
  • 27.­34-35
  • 27.­38
  • 28.­1-2
  • 28.­10
  • 28.­12
  • 28.­19
  • 29.­15-16
  • 30.­3-6
  • 30.­9-10
  • 30.­12
  • 30.­16
  • 30.­23-24
  • 30.­37
  • 30.­39
  • 31.­3-4
  • 31.­7
  • 31.­10
  • 31.­19-20
  • 31.­28-29
  • 31.­50-51
  • 32.­7
  • 32.­17
  • 32.­35
  • 32.­50
  • 32.­62
  • 32.­64
  • 33.­33
  • 33.­35
  • 33.­37
  • 34.­1-2
  • 34.­4
  • 34.­6
  • 34.­10
  • 34.­16-18
  • 34.­26-28
  • 35.­8
  • 35.­20
  • 35.­30-33
  • 35.­36-41
  • 35.­43-46
  • 36.­2
  • 36.­4
  • 36.­6
  • 36.­8
  • 36.­11
  • 36.­13
  • 36.­29
  • 36.­31
  • 36.­46-47
  • 36.­65
  • 36.­67-68
  • 36.­70
  • 37.­4-8
  • 37.­13-14
  • 37.­34
  • 37.­41
  • 37.­43-46
  • 37.­60
  • 37.­67
  • 37.­73
  • 37.­79
  • 39.­5
  • 39.­42
  • 39.­45-49
  • 39.­52-53
  • 39.­56
  • 39.­84
  • 40.­28-30
  • 40.­38
  • 40.­41
  • 40.­46
  • 40.­48-49
  • 40.­54
  • 41.­46-48
  • 41.­52
  • 42.­2
  • 42.­6
  • 42.­9-10
  • 42.­30
  • 43.­4
  • 43.­9
  • 43.­21-22
  • 43.­24-27
  • 43.­37-40
  • 44.­2-3
  • 44.­7
  • 44.­23
  • 45.­1-5
  • 45.­8
  • 45.­12
  • 45.­14
  • 45.­17
  • 46.­3-4
  • 46.­12-15
  • 46.­17
  • 46.­19
  • 46.­21
  • 47.­5-7
  • 47.­10
  • 47.­18-20
  • 47.­24-25
  • 47.­28-30
  • 48.­1-2
  • 48.­5-10
  • 48.­12-13
  • 48.­22
  • 48.­26-28
  • 48.­34
  • 48.­38
  • 48.­40-41
  • 48.­43
  • 48.­46
  • 48.­53-54
  • 48.­56
  • 48.­99
  • 49.­30-32
  • 50.­1-2
  • 50.­27
  • 51.­3
  • 51.­25
  • 51.­27
  • 51.­47
  • 52.­21
  • 52.­27-30
  • 52.­32-47
  • 52.­49-53
  • 54.­9
  • 54.­13
  • 54.­19
  • 55.­10
  • 55.­22
  • 55.­27
  • 55.­31
  • 55.­44
  • 55.­49
  • 55.­52-53
  • 55.­71
  • 56.­5
  • 56.­11
  • 56.­24-26
  • 56.­28
  • 56.­32
  • 57.­3-4
  • 57.­6
  • 57.­13
  • 57.­20-21
  • 58.­1-2
  • 58.­15
  • 58.­18
  • 59.­2
  • 59.­5
  • 59.­9
  • 59.­13
  • 59.­17
  • 59.­19-20
  • 60.­4
  • 60.­7
  • 60.­14
  • 60.­20
  • 60.­36
  • 61.­4
  • 61.­7-8
  • 61.­15-20
  • 61.­22
  • 61.­28
  • 61.­30
  • 62.­18
  • 62.­20
  • 62.­30
  • 62.­34
  • 62.­40
  • 63.­12-13
  • 63.­15-17
  • 63.­28
  • 63.­34
  • 63.­39-41
  • 63.­43-46
  • 63.­52-56
  • 63.­58
  • 63.­61-62
  • 63.­64-65
  • 63.­71
  • 63.­75-76
  • 63.­82
  • 63.­91-92
  • 63.­94
  • 63.­96-97
  • 63.­107-108
  • 63.­112
  • 63.­117
  • 63.­123-126
  • 63.­132
  • 63.­139
  • 63.­143
  • 63.­148
  • 63.­172-176
  • 63.­190-191
  • 63.­193
  • 63.­221-222
  • 63.­227
  • 64.­2-3
  • 64.­5
  • 64.­9-10
  • 64.­21-30
  • 65.­8-9
  • 65.­11-13
  • 65.­15-17
  • 66.­1-3
  • 66.­5-6
  • 67.­1
  • 68.­2
  • 69.­4
  • 69.­16-18
  • 69.­20
  • 69.­22-24
  • 69.­32
  • 69.­38
  • 69.­40
  • 69.­44
  • 69.­46-47
  • 69.­50
  • 70.­2-3
  • 70.­5
  • 70.­18
  • 70.­22
  • 70.­26
  • 70.­33-39
  • 70.­44
  • 71.­23
  • 71.­29
  • 71.­31
  • 71.­36
  • 71.­41
  • 72.­5
  • 72.­17
  • 72.­20-21
  • 72.­26
  • 72.­28-29
  • 73.­10
  • 73.­33-34
  • 73.­36-38
  • 73.­88
  • 73.­101
  • 73.­117
  • 75.­14-15
  • 75.­18-19
  • 75.­24
  • 75.­26
  • 75.­40-42
  • 75.­46
  • 76.­15-16
  • 76.­32
  • 77.­3
  • 77.­6
  • 78.­15
  • 78.­55
  • 79.­2
  • 80.­1
  • 80.­3-4
  • 81.­6
  • 81.­8-9
  • n.­29
  • n.­484
  • n.­506
  • n.­530
  • n.­573
  • n.­580
  • n.­608
  • n.­647
  • n.­700
  • n.­829
  • n.­1043
  • n.­1051
  • g.­1729
g.­878

knowledge of path aspects

Wylie:
  • lam gyi rnam par shes pa nyid
  • lam gyi rnam pa shes pa
Tibetan:
  • ལམ་གྱི་རྣམ་པར་ཤེས་པ་ཉིད།
  • ལམ་གྱི་རྣམ་པ་ཤེས་པ།
Sanskrit:
  • mārgākārajñatā

See “three types of omniscience.”

Located in 32 passages in the translation:

  • i.­161
  • 9.­53
  • 9.­57
  • 14.­52
  • 18.­11
  • 18.­32
  • 18.­37
  • 20.­42
  • 24.­13
  • 26.­10
  • 27.­38
  • 28.­1-2
  • 36.­56
  • 38.­89
  • 60.­27
  • 63.­97
  • 63.­174-176
  • 63.­178
  • 63.­191
  • 69.­27
  • 71.­32
  • 71.­36
  • 71.­41
  • 72.­7
  • 72.­17
  • 75.­24
  • 80.­3
  • n.­55
  • g.­1729
g.­891

Kṛtāvin level

Wylie:
  • byas pa rtogs pa can gyi sa
Tibetan:
  • བྱས་པ་རྟོགས་པ་ཅན་གྱི་ས།
Sanskrit:
  • kṛtāvibhūmi

Lit. “Have Done the Work to Be Done.” The seventh of the ten levels traversed by all practitioners, from the level of an ordinary person until reaching buddhahood. See “ten levels.”

Located in 12 passages in the translation:

  • i.­61
  • 17.­128
  • 18.­38
  • 19.­55
  • 19.­77
  • 20.­53
  • 51.­59
  • 64.­18
  • 69.­24
  • 70.­2
  • 71.­36
  • g.­1692
g.­901

leader

Wylie:
  • yongs su ’dren pa
  • ’dren pa
Tibetan:
  • ཡོངས་སུ་འདྲེན་པ།
  • འདྲེན་པ།
Sanskrit:
  • parināyikā
  • parināyaka
  • nāyaka

When capitalized this term is an epithet of the Buddha.

Located in 21 passages in the translation:

  • i.­119
  • 30.­10
  • 46.­6
  • 46.­18-19
  • 63.­16
  • 84.­32
  • 84.­40
  • 84.­46
  • 84.­69
  • 84.­94-95
  • 84.­101
  • 84.­113
  • 84.­132
  • 84.­135
  • 84.­139
  • 84.­268
  • 84.­280
  • 84.­285
  • g.­939
g.­902

learned

Wylie:
  • mkhas pa
Tibetan:
  • མཁས་པ།
Sanskrit:
  • abhijña RS

Located in 15 passages in the translation:

  • 23.­12-13
  • 23.­21
  • 31.­57
  • 44.­8
  • 48.­1
  • 48.­3
  • 51.­54
  • 56.­1
  • 74.­16
  • 84.­58
  • 84.­80
  • 84.­129-130
  • 84.­222
g.­903

legs of miraculous power

Wylie:
  • rdzu ’phrul gyi rkang pa
Tibetan:
  • རྫུ་འཕྲུལ་གྱི་རྐང་པ།
Sanskrit:
  • ṛddhipāda

See “four legs of miraculous powers.”

Located in 110 passages in the translation:

  • 3.­31
  • 3.­39
  • 3.­62
  • 3.­66
  • 3.­71
  • 3.­76
  • 3.­107
  • 3.­111
  • 6.­29
  • 7.­20
  • 7.­27
  • 8.­6
  • 8.­19
  • 8.­34
  • 10.­40
  • 10.­48
  • 10.­56
  • 10.­63
  • 10.­68
  • 11.­24
  • 14.­2
  • 18.­8
  • 18.­38
  • 19.­76
  • 19.­91
  • 19.­107
  • 20.­6
  • 20.­23
  • 20.­34
  • 20.­42
  • 20.­50
  • 20.­59
  • 20.­70
  • 20.­93
  • 20.­99
  • 20.­105
  • 21.­6
  • 21.­10
  • 21.­17
  • 21.­25
  • 21.­58
  • 22.­23
  • 22.­30
  • 22.­40
  • 22.­53
  • 22.­72
  • 23.­8
  • 23.­17
  • 23.­22-23
  • 24.­11
  • 24.­19
  • 24.­24
  • 24.­31
  • 24.­33
  • 25.­3
  • 25.­5
  • 26.­1
  • 26.­6
  • 26.­10
  • 26.­12
  • 26.­44
  • 26.­48
  • 27.­11
  • 27.­20
  • 28.­2
  • 30.­23
  • 31.­3
  • 31.­29
  • 31.­45
  • 32.­17
  • 32.­35
  • 32.­69
  • 35.­4
  • 35.­29
  • 35.­43
  • 36.­2
  • 36.­4
  • 36.­39
  • 36.­65
  • 36.­67
  • 37.­19
  • 37.­67
  • 37.­73
  • 37.­79
  • 38.­71
  • 39.­2
  • 39.­8
  • 39.­52
  • 39.­73
  • 39.­83
  • 40.­30
  • 40.­43
  • 41.­45
  • 42.­2
  • 44.­23
  • 45.­2
  • 46.­3-4
  • 46.­43
  • 47.­18
  • 48.­5
  • 48.­22
  • 49.­31
  • 62.­50
  • 69.­44
  • 69.­47
  • 71.­32
  • 74.­51
  • 84.­98
g.­906

liberate

Wylie:
  • yongs su dgrol
  • yongs su bkrol
Tibetan:
  • ཡོངས་སུ་དགྲོལ།
  • ཡོངས་སུ་བཀྲོལ།
Sanskrit:
  • parimocaya

Located in 11 passages in the translation:

  • 37.­20-21
  • 46.­10
  • 63.­66
  • 64.­3-4
  • 66.­6
  • 68.­2
  • 77.­41
  • 84.­207
  • 84.­231
g.­910

limb of awakening

Wylie:
  • byang chub kyi yan lag
Tibetan:
  • བྱང་ཆུབ་ཀྱི་ཡན་ལག
Sanskrit:
  • bodhyaṅga

See “seven limbs of awakening.”

Located in 110 passages in the translation:

  • 3.­31
  • 3.­62
  • 3.­66
  • 3.­71
  • 3.­76
  • 3.­107
  • 3.­111
  • 6.­29
  • 7.­20
  • 7.­27
  • 8.­6
  • 8.­19
  • 8.­34
  • 10.­40
  • 10.­48
  • 10.­56
  • 10.­63
  • 10.­68
  • 11.­24
  • 14.­2
  • 16.­24
  • 18.­8
  • 18.­38
  • 19.­91
  • 19.­107
  • 20.­6
  • 20.­23
  • 20.­34
  • 20.­42
  • 20.­50
  • 20.­59
  • 20.­70
  • 20.­93
  • 20.­99
  • 20.­105
  • 21.­6
  • 21.­10
  • 21.­17
  • 21.­25
  • 21.­58
  • 22.­23
  • 22.­30
  • 22.­40
  • 22.­53
  • 22.­72
  • 23.­8
  • 23.­17
  • 23.­22-23
  • 24.­11
  • 24.­19
  • 24.­24
  • 24.­31
  • 24.­33
  • 25.­3
  • 25.­5
  • 26.­1
  • 26.­6
  • 26.­10
  • 26.­12
  • 26.­44
  • 26.­48
  • 27.­11
  • 27.­20
  • 30.­23
  • 31.­3
  • 31.­29
  • 31.­45
  • 32.­17
  • 32.­35
  • 32.­69
  • 35.­4
  • 35.­29
  • 35.­43
  • 36.­2
  • 36.­4
  • 36.­39
  • 36.­65
  • 36.­67
  • 37.­19
  • 37.­67
  • 37.­73
  • 37.­79
  • 38.­74
  • 39.­2
  • 39.­8
  • 39.­52
  • 39.­73
  • 39.­83
  • 40.­30
  • 40.­43
  • 41.­45
  • 42.­2
  • 44.­23
  • 45.­2
  • 46.­3-4
  • 46.­43
  • 47.­18
  • 48.­5
  • 48.­22
  • 49.­31
  • 69.­47
  • 71.­32
  • 73.­44
  • 73.­93
  • 74.­51
  • 79.­5
  • g.­212
  • g.­213
g.­911

limitless and boundless

Wylie:
  • mtha’ yas mu med pa
Tibetan:
  • མཐའ་ཡས་མུ་མེད་པ།
Sanskrit:
  • anantāparyanta

Located in 4 passages in the translation:

  • 46.­30
  • 48.­4
  • 51.­2
  • 53.­3
g.­912

lineage

Wylie:
  • gdung
  • rigs
  • rus
Tibetan:
  • གདུང་།
  • རིགས།
  • རུས།
Sanskrit:
  • vaṃśā
  • kula
  • gotra

Located in 10 passages in the translation:

  • 3.­130
  • 17.­11
  • 17.­121
  • 28.­4
  • 33.­11
  • 56.­23
  • 59.­12
  • 84.­101
  • 84.­244
  • g.­710
g.­919

living being

Wylie:
  • srog chags
  • srog
Tibetan:
  • སྲོག་ཆགས།
  • སྲོག
Sanskrit:
  • prāṇin
  • jīva

Located in 34 passages in the translation:

  • i.­58
  • 6.­5
  • 6.­69
  • 8.­6
  • 12.­3
  • 14.­38
  • 17.­8
  • 17.­67
  • 18.­37
  • 19.­70
  • 20.­61
  • 21.­25
  • 21.­96
  • 26.­10
  • 35.­39
  • 42.­28
  • 47.­10
  • 61.­8
  • 63.­115
  • 69.­44
  • 73.­12
  • 73.­100
  • 75.­7
  • 75.­21
  • 76.­19
  • 76.­21
  • 76.­45
  • 78.­18
  • 78.­24
  • 78.­43
  • 81.­12
  • 84.­85
  • 85.­6
  • n.­249
g.­926

lord

Wylie:
  • bcom ldan ’das
Tibetan:
  • བཅོམ་ལྡན་འདས།
Sanskrit:
  • bhagavān
  • bhagavat

Definition from the 84000 Glossary of Terms:

In Buddhist literature, this is an epithet applied to buddhas, most often to Śākyamuni. The Sanskrit term generally means “possessing fortune,” but in specifically Buddhist contexts it implies that a buddha is in possession of six auspicious qualities (bhaga) associated with complete awakening. The Tibetan term‍—where bcom is said to refer to “subduing” the four māras, ldan to “possessing” the great qualities of buddhahood, and ’das to “going beyond” saṃsāra and nirvāṇa‍—possibly reflects the commentarial tradition where the Sanskrit bhagavat is interpreted, in addition, as “one who destroys the four māras.” This is achieved either by reading bhagavat as bhagnavat (“one who broke”), or by tracing the word bhaga to the root √bhañj (“to break”).

In this text:

An epithet of the buddhas. The Tibetan translators consistently understand the word bhagavān as bha[gna]-ga-vat and render it bcom ldan ’das “one who has destroyed (bcom) obscurations, possesses (ldan) the buddhadharmas, and has gone (’das) into nirvāṇa.” An alternative translation is “Blessed One” from bhaga-vat “one who possesses (vat) good fortune (bhaga).”

Located in 1,933 passages in the translation:

  • i.­14-17
  • i.­19
  • i.­26
  • i.­31
  • i.­33
  • i.­36
  • i.­43
  • i.­47-48
  • i.­52
  • i.­59
  • i.­70
  • i.­76
  • i.­79
  • i.­85
  • i.­98
  • i.­104
  • i.­123
  • i.­127
  • i.­135
  • i.­147-149
  • i.­186
  • i.­189
  • 1.­2-18
  • 1.­20
  • 1.­22-23
  • 1.­32-33
  • 1.­35
  • 1.­37-38
  • 2.­1-3
  • 2.­11
  • 2.­25
  • 2.­29-31
  • 2.­35-37
  • 2.­42-44
  • 2.­46
  • 2.­62-64
  • 3.­1-2
  • 3.­7-12
  • 3.­15-22
  • 3.­47-48
  • 3.­53-55
  • 3.­59-60
  • 3.­62
  • 3.­64
  • 3.­66-67
  • 3.­70
  • 3.­74
  • 3.­95
  • 3.­99-100
  • 3.­102-103
  • 3.­105-107
  • 3.­109-110
  • 3.­113-114
  • 3.­116-117
  • 3.­123-124
  • 3.­144-148
  • 3.­150-152
  • 4.­1-2
  • 4.­4-5
  • 5.­1-3
  • 5.­5-6
  • 5.­10-13
  • 6.­1
  • 6.­3-5
  • 6.­20
  • 6.­33
  • 6.­35-53
  • 6.­55-58
  • 6.­60-63
  • 6.­65
  • 6.­67
  • 6.­70-73
  • 7.­1
  • 7.­9-10
  • 7.­29
  • 8.­1-3
  • 8.­5-14
  • 8.­18
  • 8.­20-32
  • 8.­38-40
  • 8.­54
  • 9.­1-4
  • 9.­25
  • 9.­33-43
  • 9.­50-59
  • 10.­1-27
  • 10.­42-43
  • 10.­49-50
  • 10.­58-59
  • 10.­64
  • 11.­1-2
  • 11.­18-19
  • 11.­34-40
  • 11.­51-54
  • 11.­56
  • 12.­1-3
  • 12.­6-7
  • 12.­12
  • 12.­15
  • 13.­1-2
  • 13.­35
  • 13.­70
  • 14.­1-5
  • 14.­7-8
  • 14.­10-11
  • 14.­13-14
  • 14.­16-17
  • 14.­19-20
  • 14.­22-23
  • 14.­25-26
  • 14.­29-30
  • 14.­32-35
  • 14.­37
  • 14.­40
  • 14.­52
  • 15.­1-2
  • 15.­4-9
  • 17.­13-14
  • 17.­33
  • 17.­60
  • 19.­1-5
  • 19.­64
  • 19.­82
  • 19.­97
  • 19.­112-113
  • 20.­1-5
  • 20.­8-11
  • 20.­44
  • 20.­55
  • 20.­61
  • 20.­92-96
  • 20.­99-106
  • 21.­12
  • 21.­25
  • 21.­92
  • 21.­94-96
  • 22.­14-15
  • 22.­41
  • 23.­22
  • 24.­1
  • 24.­16-18
  • 24.­20
  • 25.­1-2
  • 25.­5-7
  • 25.­12-14
  • 25.­16-17
  • 26.­1-5
  • 26.­12
  • 26.­39-41
  • 26.­45-46
  • 26.­48
  • 27.­1
  • 27.­7-10
  • 27.­12-15
  • 27.­17-18
  • 27.­22-34
  • 27.­36-38
  • 28.­1
  • 28.­5
  • 28.­7-9
  • 28.­11
  • 28.­14-15
  • 28.­18
  • 29.­1-5
  • 29.­8-10
  • 29.­12-16
  • 30.­1-2
  • 30.­4-9
  • 30.­11-12
  • 30.­16-17
  • 30.­23
  • 30.­30-31
  • 30.­38
  • 31.­1-2
  • 31.­5-24
  • 31.­27
  • 31.­30-37
  • 31.­39
  • 31.­45
  • 31.­47-49
  • 31.­52-56
  • 32.­3-4
  • 32.­8-9
  • 32.­14-15
  • 32.­19-20
  • 32.­24-25
  • 32.­28
  • 32.­42
  • 32.­45-46
  • 32.­52-61
  • 32.­63-64
  • 32.­69
  • 32.­74
  • 33.­2
  • 33.­4-5
  • 33.­11-17
  • 33.­21-25
  • 33.­28-29
  • 33.­31
  • 33.­33-34
  • 33.­36
  • 33.­38-46
  • 33.­48-49
  • 33.­53-61
  • 34.­1-2
  • 34.­4
  • 34.­9-30
  • 34.­35-36
  • 34.­48
  • 35.­1-8
  • 35.­10-11
  • 35.­13-26
  • 35.­34-35
  • 36.­1-63
  • 36.­70
  • 36.­72-74
  • 36.­76-80
  • 37.­1-4
  • 37.­9-10
  • 37.­15-16
  • 37.­19-21
  • 37.­25
  • 37.­35
  • 37.­37-39
  • 37.­42-54
  • 37.­56-59
  • 37.­61-64
  • 37.­71
  • 37.­77-79
  • 38.­1-95
  • 39.­2
  • 39.­5-7
  • 39.­12-16
  • 39.­21
  • 39.­26-45
  • 39.­48
  • 39.­50-62
  • 39.­64-68
  • 39.­72
  • 39.­74-76
  • 39.­79-84
  • 39.­87
  • 39.­90-94
  • 40.­1-2
  • 40.­4
  • 40.­7
  • 40.­21-22
  • 40.­24-25
  • 40.­27-30
  • 40.­33-42
  • 40.­46
  • 40.­48-50
  • 41.­39-40
  • 41.­43-44
  • 41.­50-52
  • 42.­5-8
  • 42.­12-13
  • 42.­16-17
  • 42.­32-33
  • 43.­1-2
  • 43.­6-10
  • 43.­12
  • 43.­16-17
  • 43.­20-21
  • 43.­29-30
  • 43.­35-36
  • 43.­38-41
  • 43.­45
  • 44.­1-2
  • 44.­4-9
  • 44.­11-17
  • 45.­6-8
  • 45.­10-11
  • 46.­1-2
  • 46.­5-6
  • 46.­12
  • 46.­14-15
  • 46.­45
  • 47.­1-2
  • 47.­4-9
  • 47.­11-19
  • 47.­23-26
  • 47.­28-29
  • 48.­1-2
  • 48.­6-10
  • 48.­14-15
  • 48.­17
  • 48.­25
  • 48.­27-28
  • 48.­33-46
  • 48.­71-74
  • 49.­1-6
  • 49.­14-15
  • 49.­24-25
  • 49.­31
  • 49.­34-35
  • 50.­4-7
  • 50.­14-15
  • 50.­18-19
  • 50.­28
  • 50.­30
  • 50.­36
  • 50.­39-43
  • 51.­1-4
  • 51.­6-11
  • 51.­13-16
  • 51.­18-33
  • 51.­35-50
  • 51.­52-80
  • 52.­4
  • 52.­9
  • 52.­12-13
  • 52.­18-19
  • 52.­21-22
  • 52.­45
  • 53.­1-5
  • 53.­7-11
  • 54.­1-4
  • 54.­12-13
  • 54.­22-26
  • 55.­9
  • 55.­20-21
  • 55.­29-31
  • 55.­33-46
  • 55.­48-49
  • 55.­53-70
  • 55.­72-76
  • 56.­1-2
  • 56.­11-15
  • 56.­27-28
  • 56.­31-32
  • 57.­1-6
  • 57.­10-11
  • 57.­16-18
  • 57.­20
  • 58.­2-6
  • 58.­9-12
  • 58.­14-25
  • 58.­30
  • 58.­32-33
  • 59.­6-9
  • 59.­11-17
  • 59.­20-21
  • 59.­23
  • 60.­1-4
  • 60.­8-11
  • 60.­16-17
  • 60.­19-20
  • 60.­22
  • 60.­24
  • 60.­28-31
  • 60.­33
  • 60.­35-39
  • 61.­1
  • 61.­3
  • 61.­11-12
  • 61.­14-15
  • 61.­21-25
  • 61.­27
  • 61.­29-30
  • 62.­1-3
  • 62.­5
  • 62.­7
  • 62.­9
  • 62.­11
  • 62.­13
  • 62.­15
  • 62.­17
  • 62.­19
  • 62.­21
  • 62.­23
  • 62.­25
  • 62.­27-29
  • 62.­31
  • 62.­33
  • 62.­35
  • 62.­37-39
  • 62.­41
  • 62.­43-44
  • 62.­47
  • 62.­49
  • 62.­51
  • 63.­1-5
  • 63.­7
  • 63.­18-19
  • 63.­26-27
  • 63.­29
  • 63.­33
  • 63.­35-36
  • 63.­38-39
  • 63.­41
  • 63.­43-44
  • 63.­50
  • 63.­52-53
  • 63.­56-58
  • 63.­60
  • 63.­64
  • 63.­68
  • 63.­73-77
  • 63.­79
  • 63.­81
  • 63.­83
  • 63.­85
  • 63.­87-90
  • 63.­93
  • 63.­95-96
  • 63.­100-101
  • 63.­104-116
  • 63.­118-121
  • 63.­123
  • 63.­125-131
  • 63.­133
  • 63.­135-136
  • 63.­139
  • 63.­141
  • 63.­143
  • 63.­145
  • 63.­147
  • 63.­149
  • 63.­151-153
  • 63.­155
  • 63.­157-160
  • 63.­162
  • 63.­167
  • 63.­169
  • 63.­171
  • 63.­173-174
  • 63.­176-186
  • 63.­188-189
  • 63.­191
  • 63.­193-195
  • 63.­197-199
  • 63.­201-202
  • 63.­204
  • 63.­212
  • 63.­216-218
  • 63.­221-227
  • 64.­1-3
  • 64.­6-7
  • 64.­12-16
  • 64.­20
  • 64.­22
  • 64.­24-28
  • 64.­31-32
  • 64.­34
  • 65.­1
  • 65.­3-5
  • 65.­7-17
  • 66.­1-6
  • 69.­5-13
  • 69.­15
  • 69.­19-24
  • 69.­26
  • 69.­30
  • 69.­33
  • 69.­35-36
  • 69.­38-43
  • 69.­45-46
  • 69.­48-50
  • 70.­1
  • 70.­3-6
  • 70.­9-12
  • 70.­14-15
  • 70.­35
  • 70.­44-46
  • 70.­48-49
  • 71.­1-3
  • 71.­5-9
  • 71.­11
  • 71.­13
  • 71.­15
  • 71.­19-20
  • 71.­23
  • 71.­28-31
  • 71.­36
  • 72.­1-2
  • 72.­4
  • 72.­7
  • 72.­13-16
  • 72.­19
  • 72.­25
  • 72.­27-28
  • 72.­31
  • 72.­34-35
  • 73.­1-2
  • 73.­5-9
  • 73.­12
  • 73.­17-19
  • 73.­33-35
  • 73.­84
  • 73.­86
  • 73.­92-93
  • 73.­98-102
  • 73.­104-105
  • 73.­107-111
  • 73.­113-116
  • 74.­1
  • 74.­3-7
  • 74.­9-10
  • 74.­12-16
  • 74.­21-22
  • 74.­24-27
  • 74.­31
  • 74.­46-52
  • 75.­1-6
  • 75.­15
  • 75.­18-19
  • 75.­22-26
  • 75.­32-33
  • 75.­35-41
  • 75.­44-45
  • 76.­1-5
  • 76.­8-10
  • 76.­12-19
  • 76.­21
  • 76.­23-25
  • 76.­31
  • 77.­2
  • 77.­4-5
  • 77.­11
  • 77.­13-15
  • 77.­17-23
  • 77.­25-28
  • 77.­41
  • 78.­1-3
  • 78.­5
  • 78.­7-8
  • 78.­10-11
  • 78.­14-20
  • 78.­22
  • 78.­24
  • 78.­26
  • 78.­28-31
  • 78.­33-34
  • 78.­44
  • 78.­47
  • 78.­51-54
  • 79.­1-2
  • 79.­4-10
  • 79.­12-16
  • 79.­19-20
  • 79.­22-24
  • 80.­1-2
  • 80.­4-5
  • 80.­7
  • 80.­10
  • 80.­12-13
  • 80.­15-17
  • 80.­19
  • 80.­21
  • 80.­23
  • 80.­25
  • 80.­27
  • 80.­29
  • 80.­31
  • 80.­33-35
  • 81.­1
  • 81.­3-4
  • 81.­6-7
  • 81.­14
  • 81.­16
  • 81.­18
  • 81.­20-21
  • 81.­23
  • 81.­25
  • 81.­27-28
  • 81.­30
  • 81.­32-34
  • 81.­36
  • 82.­1-4
  • 82.­6
  • 82.­8-13
  • 82.­15
  • 83.­1-7
  • 83.­9
  • 83.­11
  • 83.­13-15
  • 83.­17-18
  • 83.­20
  • 83.­22-27
  • 83.­30-31
  • 83.­33-36
  • 83.­39-43
  • 83.­45-46
  • 83.­48-49
  • 83.­51-70
  • 84.­1
  • 84.­64
  • 85.­1-3
  • 85.­18
  • 85.­42
  • 85.­64
  • 86.­13
  • 86.­15
  • 86.­17
  • 87.­1
  • 87.­3-4
  • 87.­6
  • n.­126
  • n.­129-130
  • n.­190
  • n.­195
  • n.­447
  • n.­661
  • n.­701
  • n.­768
  • n.­866
  • n.­869
  • n.­903
  • n.­924
  • n.­952
  • n.­966
  • n.­1043
  • n.­1051
  • n.­1055
g.­929

loving

Wylie:
  • byams pa
Tibetan:
  • བྱམས་པ།
Sanskrit:
  • maitra

Located in 5 passages in the translation:

  • 49.­17
  • 52.­24
  • 54.­8
  • 84.­148
  • g.­1700
g.­930

loving-kindness

Wylie:
  • byams pa
Tibetan:
  • བྱམས་པ།
Sanskrit:
  • maitrī

One of the four practices of spiritual practitioners, and one of the four immeasurables (the other three being compassion, sympathetic joy, and equanimity).

Located in 94 passages in the translation:

  • i.­27
  • i.­55
  • i.­111
  • i.­124
  • i.­136
  • i.­140
  • 2.­4
  • 3.­18
  • 3.­47
  • 3.­53
  • 3.­124
  • 8.­19
  • 13.­38
  • 13.­43
  • 13.­52
  • 16.­52
  • 17.­15
  • 20.­5
  • 21.­75
  • 21.­82
  • 22.­45
  • 25.­5
  • 25.­8
  • 26.­25
  • 26.­48
  • 27.­11
  • 27.­20-21
  • 27.­38
  • 28.­16
  • 31.­20
  • 42.­6
  • 42.­30
  • 43.­11
  • 48.­74
  • 48.­82
  • 48.­90
  • 51.­78
  • 52.­26
  • 54.­5
  • 54.­9
  • 54.­15-18
  • 54.­20-21
  • 55.­27
  • 55.­49
  • 57.­6
  • 58.­28
  • 60.­4
  • 60.­18
  • 62.­28
  • 63.­61
  • 64.­24
  • 64.­27
  • 64.­29
  • 65.­4
  • 69.­36
  • 69.­38
  • 69.­44
  • 70.­30
  • 71.­32
  • 71.­36
  • 72.­24
  • 73.­8
  • 73.­16
  • 73.­18-19
  • 73.­25
  • 73.­31
  • 73.­93
  • 73.­117
  • 74.­51
  • 74.­53-54
  • 75.­14
  • 75.­17
  • 75.­19
  • 76.­42
  • 77.­10
  • 77.­39
  • 78.­9
  • 81.­4
  • 84.­183
  • 85.­39
  • n.­315
  • n.­776
  • g.­283
  • g.­527
  • g.­643
  • g.­649
  • g.­842
g.­937

Mahābrahmā

Wylie:
  • tshangs pa chen po
Tibetan:
  • ཚངས་པ་ཆེན་པོ།
Sanskrit:
  • mahābrahmā

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

Located in 4 passages in the translation:

  • 2.­60
  • 3.­65
  • g.­222
  • g.­223
g.­938

Mahā­karuṇā­cinta

Wylie:
  • snying rje cher sems
Tibetan:
  • སྙིང་རྗེ་ཆེར་སེམས།
Sanskrit:
  • mahā­karuṇā­cinta

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

Located in 1 passage in the translation:

  • 1.­2
g.­939

Mahākāśyapa

Wylie:
  • ’od srung chen po
Tibetan:
  • འོད་སྲུང་ཆེན་པོ།
Sanskrit:
  • mahākāśyapa

One of the Buddha’s principal śrāvaka disciples, he became a leader of the saṅgha after the Buddha’s passing.

Located in 3 passages in the translation:

  • 4.­1
  • 23.­12
  • 87.­6
g.­943

Mahā­maudgalyāyana

Wylie:
  • maud gal gyi bu chen po
Tibetan:
  • མཽད་གལ་གྱི་བུ་ཆེན་པོ།
Sanskrit:
  • mahā­maudgalyāyana

See “Maudgalyāyana.“

Located in 4 passages in the translation:

  • 4.­1
  • 23.­12
  • 87.­6
  • g.­982
g.­944

Mahāprajāpatī

Wylie:
  • skye dgu’i bdag mo chen mo
Tibetan:
  • སྐྱེ་དགུའི་བདག་མོ་ཆེན་མོ།
Sanskrit:
  • mahāprajāpatī

The maternal aunt and adoptive mother of the Buddha as well as the first woman to be ordained.

Located in 1 passage in the translation:

  • 1.­2
g.­946

Mahā­sthāma­prāpta

Wylie:
  • mthu chen thob
Tibetan:
  • མཐུ་ཆེན་ཐོབ།
Sanskrit:
  • mahā­sthāma­prāpta

A bodhisattva great being present in the audience of this sūtra. Along with Avalokiteśvara, he is one of the two main bodhisattvas in the realm of Sukhāvatī.

Located in 1 passage in the translation:

  • 1.­2
g.­947

Mahāvyūha

Wylie:
  • bkod pa chen po
Tibetan:
  • བཀོད་པ་ཆེན་པོ།
Sanskrit:
  • mahāvyūha

Lit. “Great Array.” A bodhisattva great being present in the audience of this sūtra.

Located in 1 passage in the translation:

  • 1.­2
g.­950

Maitreya

Wylie:
  • byams pa
Tibetan:
  • བྱམས་པ།
Sanskrit:
  • maitreya

Definition from the 84000 Glossary of Terms:

The bodhisattva Maitreya is an important figure in many Buddhist traditions, where he is unanimously regarded as the buddha of the future era. He is said to currently reside in the heaven of Tuṣita, as Śākyamuni’s regent, where he awaits the proper time to take his final rebirth and become the fifth buddha in the Fortunate Eon, reestablishing the Dharma in this world after the teachings of the current buddha have disappeared. Within the Mahāyāna sūtras, Maitreya is elevated to the same status as other central bodhisattvas such as Mañjuśrī and Avalokiteśvara, and his name appears frequently in sūtras, either as the Buddha’s interlocutor or as a teacher of the Dharma. Maitreya literally means “Loving One.” He is also known as Ajita, meaning “Invincible.”

For more information on Maitreya, see, for example, the introduction to Maitreya’s Setting Out (Toh 198).

Located in 104 passages in the translation:

  • i.­18
  • i.­104
  • i.­116
  • i.­133
  • i.­186
  • 1.­2
  • 3.­147
  • 33.­1-3
  • 33.­5
  • 33.­7-10
  • 33.­12-14
  • 33.­26-28
  • 37.­37-39
  • 37.­42
  • 44.­18
  • 52.­12-17
  • 83.­1-36
  • 83.­39-42
  • 83.­44-48
  • 83.­50-57
  • 83.­60-70
  • 87.­6
  • n.­447
  • n.­839
  • n.­851
  • n.­862
  • n.­988
  • g.­417
  • g.­1755
g.­952

major mark

Wylie:
  • mtshan
Tibetan:
  • མཚན།
Sanskrit:
  • lakṣaṇa

Definition from the 84000 Glossary of Terms:

The thirty-two primary physical characteristics of a “great being,” mahāpuruṣa, which every buddha and cakravartin possesses. They are considered “major” in terms of being primary to the eighty minor marks or signs of a great being.

In this text:

For their enumeration in this text, see 73.­89.

Located in 24 passages in the translation:

  • i.­31
  • i.­164
  • i.­168
  • 2.­9
  • 19.­36
  • 22.­46
  • 22.­51
  • 26.­1
  • 28.­12
  • 39.­42
  • 52.­44
  • 60.­4
  • 71.­11
  • 73.­38
  • 73.­89
  • 73.­98
  • 73.­119
  • 74.­54
  • 81.­4
  • 84.­273
  • 85.­18
  • g.­141
  • g.­225
  • g.­721
g.­960

malice

Wylie:
  • gnod sems
Tibetan:
  • གནོད་སེམས།
Sanskrit:
  • vyapāda

Located in 30 passages in the translation:

  • 3.­84
  • 3.­117
  • 7.­2
  • 11.­37
  • 17.­6
  • 17.­52
  • 26.­10
  • 26.­18
  • 26.­37
  • 38.­84
  • 41.­22-23
  • 49.­18
  • 52.­24
  • 52.­26
  • 62.­2
  • 62.­4
  • 62.­36
  • 69.­36
  • 73.­113
  • 75.­8
  • 76.­33-34
  • 77.­28
  • 78.­39
  • 83.­1
  • n.­1071
  • g.­644
  • g.­1186
  • g.­1699
g.­963

Mañjuśrī Kumārabhūta

Wylie:
  • ’jam dpal gzhon nur gyur pa
Tibetan:
  • འཇམ་དཔལ་གཞོན་ནུར་གྱུར་པ།
Sanskrit:
  • mañjuśrī­kumārabhūta

Definition from the 84000 Glossary of Terms:

Mañjuśrī is one of the “eight close sons of the Buddha” and a bodhisattva who embodies wisdom. He is a major figure in the Mahāyāna sūtras, appearing often as an interlocutor of the Buddha. In his most well-known iconographic form, he is portrayed bearing the sword of wisdom in his right hand and a volume of the Prajñā­pāramitā­sūtra in his left. To his name, Mañjuśrī, meaning “Gentle and Glorious One,” is often added the epithet Kumārabhūta, “having a youthful form.” He is also called Mañjughoṣa, Mañjusvara, and Pañcaśikha.

Located in 3 passages in the translation:

  • 1.­2
  • 1.­39
  • g.­1200
g.­964

Māra

Wylie:
  • bdud
Tibetan:
  • བདུད།
Sanskrit:
  • māra

A māra is a demon, in the sense of something that plagues a person. The four māras are (1) māra as the five aggregates (skandhamāra, phung po’i bdud), māra as the afflictive emotions (kleśamāra, nyon mongs pa’i bdud), māra as death (mṛtyumāra, ’chi bdag gi bdud), and the god māra (devaputramāra, lha’i bu’i bdud).

Located in 85 passages in the translation:

  • i.­49
  • i.­92
  • i.­107
  • i.­128-129
  • i.­138
  • i.­142-144
  • i.­147
  • i.­150
  • i.­152
  • 2.­1
  • 3.­123
  • 10.­60
  • 16.­91-94
  • 16.­97
  • 19.­39
  • 25.­7
  • 26.­5
  • 26.­7
  • 29.­6
  • 29.­14
  • 30.­23
  • 31.­58
  • 32.­2
  • 35.­22
  • 39.­85
  • 40.­54
  • 41.­48
  • 41.­50
  • 41.­53
  • 49.­29-31
  • 50.­13
  • 50.­30
  • 50.­33-34
  • 55.­10-11
  • 55.­15
  • 56.­11
  • 57.­6
  • 58.­5
  • 59.­10-11
  • 61.­11-12
  • 63.­10-11
  • 63.­72
  • 63.­210
  • 71.­10
  • 73.­75
  • 73.­78
  • 75.­27
  • 84.­19
  • 84.­43
  • 84.­108
  • 84.­146
  • 84.­168
  • 84.­190-192
  • 84.­195
  • 84.­214
  • 84.­216-217
  • 84.­235-236
  • 85.­25
  • 86.­19
  • 86.­34
  • n.­203
  • n.­509
  • n.­739
  • n.­1008
  • g.­254
  • g.­966
  • g.­968
  • g.­1552
g.­966

Māra the wicked one

Wylie:
  • bdud sdig can
Tibetan:
  • བདུད་སྡིག་ཅན།
Sanskrit:
  • māraḥ pāpīyān

A frequent epithet of Māra.

Located in 64 passages in the translation:

  • 3.­46
  • 10.­60-68
  • 29.­9-11
  • 39.­59-62
  • 40.­52
  • 40.­54
  • 41.­38-41
  • 41.­45-48
  • 49.­29-31
  • 50.­1
  • 50.­8
  • 50.­32-34
  • 55.­10
  • 55.­12-15
  • 55.­18
  • 55.­22
  • 55.­25
  • 56.­11-16
  • 56.­18-25
  • 56.­29
  • 61.­10
  • 85.­6
  • 85.­25-26
  • 86.­34
  • 86.­36
g.­967

Māra­bala­pramardin

Wylie:
  • bdud kyi stobs rab tu ’joms pa
Tibetan:
  • བདུད་ཀྱི་སྟོབས་རབ་ཏུ་འཇོམས་པ།
Sanskrit:
  • māra­bala­pramardin

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

Located in 1 passage in the translation:

  • 1.­2
g.­969

mark

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

Located in 152 passages in the translation:

  • i.­34
  • i.­68
  • i.­98
  • i.­111
  • i.­162
  • i.­180
  • i.­183
  • 3.­34
  • 6.­31
  • 8.­36
  • 8.­54
  • 11.­33
  • 11.­50
  • 14.­34
  • 15.­25
  • 15.­122
  • 16.­27
  • 18.­1-13
  • 19.­83-95
  • 20.­6
  • 21.­19
  • 21.­35
  • 21.­38
  • 24.­55
  • 24.­57
  • 31.­3
  • 33.­4-6
  • 34.­1
  • 36.­23
  • 36.­26
  • 36.­42
  • 36.­45
  • 42.­22
  • 43.­3-11
  • 46.­5-6
  • 49.­28
  • 49.­35
  • 50.­1-2
  • 50.­10
  • 50.­17
  • 50.­20
  • 50.­31
  • 51.­78
  • 54.­2
  • 55.­33-36
  • 63.­97
  • 63.­127-128
  • 63.­202-203
  • 63.­209
  • 66.­6
  • 67.­1
  • 68.­2
  • 69.­1-3
  • 69.­30-32
  • 69.­37-41
  • 72.­1-2
  • 72.­5-7
  • 72.­11-12
  • 72.­18-20
  • 72.­24-25
  • 72.­36
  • 72.­39-40
  • 73.­1
  • 73.­88-91
  • 73.­116
  • 73.­118
  • 74.­2
  • 74.­6
  • 76.­15
  • 79.­4-5
  • 79.­9-10
  • 79.­12
  • 79.­23
  • 80.­6
  • 81.­9
  • 81.­27
  • 81.­32-34
  • 81.­37
  • 83.­22-23
  • 83.­51
  • 84.­74
  • n.­304
  • n.­514
  • n.­692
  • n.­863
  • n.­1075
  • g.­899
g.­981

maturity

Wylie:
  • smin pa
  • yongs su smin pa
Tibetan:
  • སྨིན་པ།
  • ཡོངས་སུ་སྨིན་པ།
Sanskrit:
  • pāka
  • paripāka

Located in 153 passages in the translation:

  • i.­33
  • i.­45
  • i.­129
  • i.­139
  • i.­154
  • i.­161
  • 2.­63-64
  • 3.­11-14
  • 3.­43
  • 3.­52-53
  • 3.­63-64
  • 3.­74
  • 3.­122-123
  • 3.­143
  • 6.­32-33
  • 8.­54
  • 12.­3
  • 13.­22
  • 13.­35
  • 13.­70
  • 17.­28
  • 17.­32
  • 17.­36
  • 17.­106
  • 17.­114
  • 17.­126
  • 18.­39
  • 22.­41
  • 24.­63-64
  • 25.­15
  • 26.­1
  • 26.­36
  • 26.­44
  • 27.­11
  • 28.­1-2
  • 28.­12
  • 28.­18
  • 30.­23
  • 30.­37
  • 31.­12
  • 31.­33
  • 33.­31
  • 33.­38
  • 35.­6
  • 36.­68
  • 37.­21
  • 37.­71
  • 39.­42
  • 39.­94
  • 40.­1
  • 45.­1
  • 46.­45
  • 48.­96
  • 50.­10-11
  • 50.­30
  • 51.­78
  • 51.­80
  • 52.­26-47
  • 52.­49-52
  • 55.­7
  • 55.­32
  • 57.­6
  • 62.­28
  • 62.­38
  • 63.­25
  • 63.­143
  • 63.­179
  • 64.­27-28
  • 65.­4
  • 65.­17
  • 66.­6
  • 67.­1
  • 68.­2
  • 69.­4
  • 69.­16
  • 69.­40
  • 70.­18
  • 71.­5
  • 71.­10
  • 71.­21
  • 71.­29
  • 71.­31
  • 72.­7
  • 72.­17
  • 72.­19
  • 72.­29
  • 72.­38
  • 73.­86
  • 74.­12-13
  • 74.­51
  • 74.­53
  • 74.­55
  • 75.­7
  • 75.­13-14
  • 75.­24
  • 75.­40
  • 76.­22-26
  • 76.­48-50
  • 76.­52
  • 77.­39
  • 78.­21
  • 78.­50
  • 81.­9
  • 81.­32
  • 84.­193
  • 84.­255
  • 84.­269
  • n.­826
  • n.­891
g.­982

Maudgalyāyana

Wylie:
  • maud gal gyi bu
Tibetan:
  • མཽད་གལ་གྱི་བུ།
Sanskrit:
  • maudgalyāyana

One of the principal śrāvaka disciples of the Buddha, paired with Śāriputra, he was renowned for his miraculous powers. His family clan was descended from Mudgala, hence his name Maudgalyā­yana, “the son of Mudgala’s descendants.” Respectfully referred to as Mahā­maudgalyāyana.

Located in 4 passages in the translation:

  • i.­34
  • 3.­5-6
  • g.­943
g.­986

meditative stabilization

Wylie:
  • ting nge ’dzin
  • ting ’dzin
Tibetan:
  • ཏིང་ངེ་འཛིན།
  • ཏིང་འཛིན།
Sanskrit:
  • samādhi

Definition from the 84000 Glossary of Terms:

In a general sense, samādhi can describe a number of different meditative states. In the Mahāyāna literature, in particular in the Prajñāpāramitā sūtras, we find extensive lists of different samādhis, numbering over one hundred.

In a more restricted sense, and when understood as a mental state, samādhi is defined as the one-pointedness of the mind (cittaikāgratā), the ability to remain on the same object over long periods of time. The Drajor Bamponyipa (sgra sbyor bam po gnyis pa) commentary on the Mahāvyutpatti explains the term samādhi as referring to the instrument through which mind and mental states “get collected,” i.e., it is by the force of samādhi that the continuum of mind and mental states becomes collected on a single point of reference without getting distracted.

Located in 610 passages in the translation:

  • i.­31
  • i.­40
  • i.­47
  • i.­52
  • i.­55
  • i.­60
  • i.­151
  • i.­165
  • i.­180
  • 1.­2-4
  • 1.­8
  • 1.­19
  • 1.­34
  • 2.­4
  • 2.­6
  • 3.­63-64
  • 3.­66
  • 3.­75
  • 3.­117-118
  • 3.­120
  • 3.­124
  • 3.­132
  • 7.­8
  • 7.­12
  • 8.­11
  • 8.­32-33
  • 9.­19-29
  • 9.­31-32
  • 11.­29
  • 11.­42
  • 11.­71
  • 13.­43
  • 13.­48
  • 13.­51-52
  • 13.­68
  • 14.­52
  • 15.­35-143
  • 15.­145
  • 16.­21-30
  • 16.­44-47
  • 16.­56
  • 16.­73
  • 16.­87
  • 16.­97
  • 17.­10
  • 17.­111-112
  • 19.­6
  • 20.­5-6
  • 20.­26-27
  • 20.­42
  • 20.­52
  • 20.­60
  • 20.­71
  • 20.­94
  • 21.­10
  • 21.­12
  • 21.­17
  • 21.­26
  • 21.­40-41
  • 21.­50
  • 21.­61
  • 21.­77
  • 21.­82
  • 21.­90
  • 22.­24
  • 22.­44
  • 22.­50
  • 22.­72-73
  • 23.­17
  • 24.­41
  • 25.­5
  • 26.­2
  • 26.­6
  • 26.­12
  • 26.­21
  • 26.­30
  • 26.­36
  • 26.­44
  • 27.­11
  • 27.­18
  • 27.­20-21
  • 27.­38
  • 30.­13
  • 30.­38
  • 31.­49
  • 33.­4
  • 33.­35
  • 33.­57
  • 40.­43
  • 48.­39-40
  • 48.­88
  • 50.­9
  • 50.­13
  • 51.­26
  • 51.­78-80
  • 52.­1
  • 54.­1
  • 54.­5
  • 54.­8-9
  • 54.­14-16
  • 54.­21
  • 55.­23
  • 58.­28
  • 60.­4
  • 62.­8
  • 62.­52
  • 62.­54-56
  • 63.­95
  • 63.­132
  • 63.­155
  • 63.­171
  • 64.­24
  • 64.­27
  • 69.­7
  • 69.­22
  • 69.­38
  • 69.­44
  • 70.­18-20
  • 70.­22-24
  • 70.­33
  • 70.­36
  • 71.­10
  • 71.­19
  • 71.­21
  • 71.­35-37
  • 71.­39
  • 72.­2-4
  • 72.­17
  • 72.­22-25
  • 72.­29
  • 72.­33
  • 73.­4
  • 73.­8
  • 73.­38
  • 73.­41-49
  • 73.­61
  • 73.­71
  • 73.­87
  • 73.­98
  • 73.­101
  • 74.­51
  • 74.­53
  • 75.­10
  • 75.­12
  • 75.­14
  • 75.­44
  • 75.­47
  • 76.­15
  • 76.­22
  • 76.­27
  • 76.­43
  • 76.­48
  • 77.­24
  • 77.­29
  • 77.­40
  • 78.­9
  • 78.­36
  • 78.­40
  • 79.­5
  • 81.­11
  • 81.­32
  • 84.­11
  • 84.­168
  • 84.­171
  • 84.­183
  • 84.­195
  • 84.­240
  • 84.­251-252
  • 84.­257-258
  • 84.­298
  • 85.­17-18
  • 85.­20-21
  • 85.­39
  • 85.­64
  • 86.­32-33
  • 86.­42
  • 86.­44
  • n.­69
  • n.­79
  • n.­136
  • n.­177
  • n.­179
  • n.­261
  • n.­265-266
  • n.­291
  • n.­293
  • n.­321
  • n.­639
  • n.­641
  • n.­731
  • n.­1119-1120
  • n.­1122
  • g.­3
  • g.­6
  • g.­29
  • g.­37
  • g.­38
  • g.­39
  • g.­40
  • g.­41
  • g.­52
  • g.­54
  • g.­55
  • g.­56
  • g.­57
  • g.­58
  • g.­59
  • g.­60
  • g.­61
  • g.­62
  • g.­67
  • g.­70
  • g.­74
  • g.­75
  • g.­78
  • g.­80
  • g.­81
  • g.­83
  • g.­84
  • g.­86
  • g.­87
  • g.­92
  • g.­100
  • g.­103
  • g.­104
  • g.­105
  • g.­106
  • g.­122
  • g.­123
  • g.­127
  • g.­128
  • g.­129
  • g.­134
  • g.­136
  • g.­146
  • g.­148
  • g.­150
  • g.­151
  • g.­158
  • g.­159
  • g.­213
  • g.­245
  • g.­246
  • g.­247
  • g.­249
  • g.­254
  • g.­267
  • g.­349
  • g.­350
  • g.­393
  • g.­406
  • g.­407
  • g.­411
  • g.­413
  • g.­415
  • g.­474
  • g.­477
  • g.­478
  • g.­591
  • g.­598
  • g.­674
  • g.­675
  • g.­676
  • g.­678
  • g.­804
  • g.­836
  • g.­840
  • g.­841
  • g.­845
  • g.­848
  • g.­849
  • g.­856
  • g.­892
  • g.­896
  • g.­899
  • g.­948
  • g.­968
  • g.­983
  • g.­988
  • g.­989
  • g.­990
  • g.­991
  • g.­1004
  • g.­1006
  • g.­1049
  • g.­1050
  • g.­1051
  • g.­1058
  • g.­1075
  • g.­1077
  • g.­1078
  • g.­1080
  • g.­1086
  • g.­1095
  • g.­1201
  • g.­1210
  • g.­1211
  • g.­1220
  • g.­1232
  • g.­1277
  • g.­1285
  • g.­1286
  • g.­1310
  • g.­1330
  • g.­1331
  • g.­1333
  • g.­1334
  • g.­1335
  • g.­1336
  • g.­1339
  • g.­1343
  • g.­1344
  • g.­1390
  • g.­1400
  • g.­1401
  • g.­1402
  • g.­1403
  • g.­1404
  • g.­1405
  • g.­1406
  • g.­1409
  • g.­1410
  • g.­1413
  • g.­1415
  • g.­1417
  • g.­1418
  • g.­1419
  • g.­1422
  • g.­1425
  • g.­1426
  • g.­1427
  • g.­1428
  • g.­1429
  • g.­1430
  • g.­1431
  • g.­1432
  • g.­1433
  • g.­1434
  • g.­1435
  • g.­1436
  • g.­1437
  • g.­1438
  • g.­1439
  • g.­1440
  • g.­1441
  • g.­1442
  • g.­1443
  • g.­1444
  • g.­1445
  • g.­1446
  • g.­1447
  • g.­1448
  • g.­1449
  • g.­1450
  • g.­1451
  • g.­1452
  • g.­1453
  • g.­1454
  • g.­1455
  • g.­1456
  • g.­1457
  • g.­1458
  • g.­1459
  • g.­1460
  • g.­1461
  • g.­1462
  • g.­1463
  • g.­1464
  • g.­1465
  • g.­1466
  • g.­1467
  • g.­1468
  • g.­1469
  • g.­1470
  • g.­1471
  • g.­1472
  • g.­1473
  • g.­1474
  • g.­1475
  • g.­1476
  • g.­1477
  • g.­1478
  • g.­1479
  • g.­1480
  • g.­1481
  • g.­1482
  • g.­1483
  • g.­1484
  • g.­1485
  • g.­1487
  • g.­1519
  • g.­1532
  • g.­1533
  • g.­1534
  • g.­1588
  • g.­1614
  • g.­1621
  • g.­1627
  • g.­1633
  • g.­1634
  • g.­1653
  • g.­1655
  • g.­1660
  • g.­1678
  • g.­1683
  • g.­1685
  • g.­1687
  • g.­1688
  • g.­1726
  • g.­1742
  • g.­1748
  • g.­1820
  • g.­1821
  • g.­1824
  • g.­1825
  • g.­1826
  • g.­1827
  • g.­1836
  • g.­1837
  • g.­1845
  • g.­1846
  • g.­1847
  • g.­1850
  • g.­1854
  • g.­1855
  • g.­1856
  • g.­1858
  • g.­1859
  • g.­1860
  • g.­1862
  • g.­1864
  • g.­1867
  • g.­1874
g.­987

meditative stabilization gateway

Wylie:
  • ting nge ’dzin gyi sgo
Tibetan:
  • ཏིང་ངེ་འཛིན་གྱི་སྒོ།
Sanskrit:
  • samādhimukha

Located in 24 passages in the translation:

  • 3.­48
  • 3.­57-58
  • 6.­33
  • 7.­8
  • 8.­34
  • 9.­24
  • 15.­80
  • 19.­6
  • 20.­94
  • 21.­25
  • 28.­11
  • 30.­23
  • 54.­13-14
  • 54.­17-18
  • 54.­20
  • 73.­38
  • 78.­55
  • 85.­17
  • 85.­64
  • 86.­44
  • 87.­1
g.­998

mental factor

Wylie:
  • sems las byung ba
Tibetan:
  • སེམས་ལས་བྱུང་བ།
Sanskrit:
  • cetasika

Located in 5 passages in the translation:

  • 15.­63
  • 17.­103
  • 51.­53
  • 56.­1-2
g.­1003

merit

Wylie:
  • bsod nams
Tibetan:
  • བསོད་ནམས།
Sanskrit:
  • puṇya

Definition from the 84000 Glossary of Terms:

In Buddhism more generally, merit refers to the wholesome karmic potential accumulated by someone as a result of positive and altruistic thoughts, words, and actions, which will ripen in the current or future lifetimes as the experience of happiness and well-being. According to the Mahāyāna, it is important to dedicate the merit of one’s wholesome actions to the awakening of oneself and to the ultimate and temporary benefit of all sentient beings. Doing so ensures that others also experience the results of the positive actions generated and that the merit is not wasted by ripening in temporary happiness for oneself alone.

Located in 156 passages in the translation:

  • i.­91
  • i.­96-98
  • i.­130
  • i.­140-141
  • i.­144
  • i.­153
  • i.­156
  • i.­159
  • i.­188
  • 17.­50
  • 21.­74
  • 21.­76-77
  • 22.­51
  • 25.­18
  • 27.­7
  • 27.­11
  • 27.­22-35
  • 27.­37-38
  • 28.­1-2
  • 30.­40
  • 31.­53-57
  • 32.­1-4
  • 32.­6
  • 32.­8-16
  • 32.­18-22
  • 32.­43
  • 32.­51-68
  • 32.­72
  • 33.­12
  • 33.­41-47
  • 33.­50
  • 33.­57-58
  • 33.­61
  • 36.­68
  • 37.­63-64
  • 51.­18-33
  • 55.­45-47
  • 55.­49
  • 57.­17-18
  • 58.­4
  • 58.­7-8
  • 60.­25
  • 63.­95-96
  • 63.­162
  • 64.­14-15
  • 64.­17-19
  • 76.­21
  • 77.­39
  • 84.­46
  • 84.­60
  • 84.­67-69
  • 84.­75
  • 84.­151-153
  • 84.­155
  • 84.­205
  • 84.­227
  • 84.­272
  • 85.­30
  • n.­72
  • n.­370
  • n.­436
  • n.­980
  • g.­163
  • g.­1311
  • g.­1719
  • g.­1893
g.­1005

Merukūṭa

Wylie:
  • lhun po’i rtse mo
Tibetan:
  • ལྷུན་པོའི་རྩེ་མོ།
Sanskrit:
  • merukūṭa

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

Located in 1 passage in the translation:

  • 1.­2
g.­1011

mindful

Wylie:
  • dran pa
Tibetan:
  • དྲན་པ།
Sanskrit:
  • smṛta
  • smṛtiman

Definition from the 84000 Glossary of Terms:

This is the faculty that enables the mind to maintain its attention on a referent object, counteracting the arising of forgetfulness, which is a great obstacle to meditative stability. The root smṛ may mean “to recollect” but also simply “to think of.” Broadly speaking, smṛti, commonly translated as “mindfulness,” means to bring something to mind, not necessarily something experienced in a distant past but also something that is experienced in the present, such as the position of one’s body or the breath.

Together with alertness (samprajāna, shes bzhin), it is one of the two indispensable factors for the development of calm abiding (śamatha, zhi gnas).

Located in 36 passages in the translation:

  • 1.­4
  • 3.­66
  • 3.­116
  • 16.­2-4
  • 16.­6-7
  • 16.­9-19
  • 41.­4-5
  • 49.­20
  • 50.­10
  • 70.­27-31
  • 70.­34-35
  • 70.­37
  • 73.­39
  • 73.­83
  • 84.­145
  • n.­291
  • n.­700
g.­1012

mindfulness

Wylie:
  • dran pa
Tibetan:
  • དྲན་པ།
Sanskrit:
  • smṛti

Definition from the 84000 Glossary of Terms:

This is the faculty that enables the mind to maintain its attention on a referent object, counteracting the arising of forgetfulness, which is a great obstacle to meditative stability. The root smṛ may mean “to recollect” but also simply “to think of.” Broadly speaking, smṛti, commonly translated as “mindfulness,” means to bring something to mind, not necessarily something experienced in a distant past but also something that is experienced in the present, such as the position of one’s body or the breath.

Together with alertness (samprajāna, shes bzhin), it is one of the two indispensable factors for the development of calm abiding (śamatha, zhi gnas).

Located in 49 passages in the translation:

  • i.­51
  • i.­60
  • i.­160
  • 1.­3
  • 2.­4
  • 11.­40
  • 16.­22-25
  • 16.­44-46
  • 16.­51
  • 16.­97
  • 16.­99
  • 16.­104
  • 20.­7
  • 26.­36
  • 49.­20
  • 50.­13
  • 50.­30
  • 55.­5
  • 63.­91
  • 64.­23
  • 70.­34-38
  • 70.­40-42
  • 73.­42-45
  • 73.­87-88
  • 74.­23-24
  • 84.­219
  • n.­291
  • n.­700
  • g.­474
  • g.­591
  • g.­598
  • g.­1095
  • g.­1519
g.­1030

miraculous power

Wylie:
  • rdzu ’phrul
Tibetan:
  • རྫུ་འཕྲུལ།
Sanskrit:
  • ṛddhi

Definition from the 84000 Glossary of Terms:

The supernatural powers of a śrāvaka correspond to the first abhijñā: “Being one he becomes many, being many he becomes one; he becomes visible, invisible; goes through walls, ramparts and mountains without being impeded, just as through air; he immerses himself in the earth and emerges from it as if in water; he goes on water without breaking through it, as if on [solid] earth; he travels through the air crosslegged like a winged bird; he takes in his hands and touches the moon and the sun, those two wonderful, mighty beings, and with his body he extends his power as far as the Brahma world” (Śūraṃgamasamādhisūtra, trans. Lamotte 2003).

The great supernatural powers (maharddhi) of bodhisattvas are “causing trembling, blazing, illuminating, rendering invisible, transforming, coming and going across obstacles, reducing or enlarging worlds, inserting any matter into one’s own body, assuming the aspects of those one frequents, appearing and disappearing, submitting everyone to one’s will, dominating the supernormal power of others, giving intellectual clarity to those who lack it, giving mindfulness, bestowing happiness, and finally, emitting beneficial rays” (Śūraṃgamasamādhisūtra, trans. Lamotte 2003).

Located in 22 passages in the translation:

  • i.­14
  • i.­31-32
  • 1.­8
  • 3.­45
  • 3.­127
  • 16.­21
  • 60.­28-29
  • 63.­152-153
  • 71.­30-31
  • 71.­40
  • 72.­4
  • 72.­19
  • 73.­41
  • 73.­63
  • 84.­174
  • 84.­230
  • 85.­60
  • g.­982
g.­1031

mirage

Wylie:
  • smig rgyu
Tibetan:
  • སྨིག་རྒྱུ།
Sanskrit:
  • marīcikā

Located in 32 passages in the translation:

  • 1.­2
  • 6.­21
  • 8.­8
  • 8.­11
  • 10.­22-23
  • 14.­38
  • 14.­44
  • 18.­4
  • 18.­23
  • 20.­91
  • 37.­29
  • 37.­33
  • 38.­20
  • 55.­1
  • 62.­36
  • 63.­17
  • 72.­2
  • 72.­6
  • 72.­11
  • 72.­30-32
  • 73.­1
  • 73.­3
  • 74.­14
  • 80.­25
  • 81.­4-5
  • 85.­6
  • 86.­6-7
g.­1032

miserliness

Wylie:
  • ser sna
Tibetan:
  • སེར་སྣ།
Sanskrit:
  • matsara
  • mātsarya

Located in 12 passages in the translation:

  • 3.­142
  • 8.­54
  • 26.­13
  • 26.­37
  • 38.­82
  • 50.­28
  • 57.­14
  • 67.­1
  • 73.­19
  • 83.­1
  • n.­750
  • n.­906
g.­1034

monk

Wylie:
  • dge slong
Tibetan:
  • དགེ་སློང་།
Sanskrit:
  • bhikṣu

Definition from the 84000 Glossary of Terms:

The term bhikṣu, often translated as “monk,” refers to the highest among the eight types of prātimokṣa vows that make one part of the Buddhist assembly. The Sanskrit term literally means “beggar” or “mendicant,” referring to the fact that Buddhist monks and nuns‍—like other ascetics of the time‍—subsisted on alms (bhikṣā) begged from the laity.

In the Tibetan tradition, which follows the Mūlasarvāstivāda Vinaya, a monk follows 253 rules as part of his moral discipline. A nun (bhikṣuṇī; dge slong ma) follows 364 rules. A novice monk (śrāmaṇera; dge tshul) or nun (śrāmaṇerikā; dge tshul ma) follows thirty-six rules of moral discipline (although in other vinaya traditions novices typically follow only ten).

Located in 83 passages in the translation:

  • i.­26
  • i.­30
  • i.­36
  • i.­49
  • i.­109
  • i.­124
  • i.­138
  • i.­148
  • i.­188
  • 1.­2
  • 1.­10
  • 1.­15-16
  • 3.­5-6
  • 3.­123
  • 3.­145
  • 3.­147
  • 4.­1
  • 10.­68
  • 17.­6
  • 17.­49
  • 22.­62
  • 24.­1
  • 25.­7
  • 30.­38
  • 37.­22
  • 37.­36
  • 39.­5
  • 39.­74-76
  • 41.­36-41
  • 43.­45
  • 48.­29
  • 49.­31
  • 52.­51
  • 53.­7
  • 55.­2-3
  • 55.­13
  • 55.­15
  • 55.­17
  • 55.­25-26
  • 56.­4-5
  • 56.­7
  • 59.­12
  • 60.­4-5
  • 60.­8-9
  • 60.­11
  • 60.­28-31
  • 75.­22
  • 84.­106
  • 84.­175
  • 85.­5-7
  • 85.­51
  • 85.­64
  • 86.­42
  • 87.­1
  • n.­627
  • n.­629
  • n.­642
  • n.­1008
  • g.­145
  • g.­651
  • g.­942
  • g.­1208
  • g.­1328
  • g.­1839
g.­1037

morality

Wylie:
  • tshul khrims
Tibetan:
  • ཚུལ་ཁྲིམས།
Sanskrit:
  • śīla

Definition from the 84000 Glossary of Terms:

Morally virtuous or disciplined conduct and the abandonment of morally undisciplined conduct of body, speech, and mind. In a general sense, moral discipline is the cause for rebirth in higher, more favorable states, but it is also foundational to Buddhist practice as one of the three trainings (triśikṣā) and one of the six perfections of a bodhisattva. Often rendered as “ethics,” “discipline,” and “morality.”

Located in 173 passages in the translation:

  • i.­54
  • i.­87
  • i.­90
  • i.­134
  • i.­165-166
  • 2.­6-7
  • 2.­41
  • 3.­141-142
  • 4.­3
  • 4.­5
  • 7.­17
  • 8.­11
  • 11.­28
  • 11.­36
  • 13.­4
  • 13.­18
  • 17.­3
  • 17.­8
  • 17.­25
  • 17.­80
  • 21.­72
  • 21.­77
  • 26.­35-36
  • 26.­42
  • 26.­47
  • 27.­15
  • 27.­18
  • 30.­3-6
  • 31.­49-50
  • 32.­23
  • 32.­25
  • 33.­1-2
  • 33.­19
  • 33.­21
  • 33.­31
  • 33.­35
  • 33.­57
  • 33.­60-62
  • 34.­5
  • 34.­7-8
  • 34.­10
  • 34.­26
  • 35.­4
  • 35.­7
  • 36.­2
  • 36.­4
  • 36.­39
  • 36.­67-68
  • 36.­70-71
  • 37.­67
  • 37.­73
  • 37.­79
  • 38.­83
  • 39.­3
  • 39.­6
  • 39.­48
  • 39.­52
  • 40.­43
  • 41.­44
  • 45.­11
  • 45.­13
  • 46.­3
  • 47.­30
  • 48.­5
  • 48.­8
  • 48.­31
  • 48.­38-40
  • 48.­42-43
  • 51.­22-23
  • 52.­11
  • 55.­49
  • 60.­24
  • 61.­16
  • 62.­24
  • 63.­60-61
  • 63.­66
  • 63.­75
  • 63.­95
  • 63.­132
  • 63.­171
  • 67.­1-2
  • 69.­40
  • 69.­47
  • 69.­50
  • 70.­18-20
  • 70.­22-24
  • 70.­36
  • 70.­48
  • 71.­5-10
  • 71.­12
  • 71.­14
  • 71.­18
  • 71.­23
  • 71.­33
  • 71.­36
  • 71.­39
  • 72.­2
  • 72.­4
  • 72.­6
  • 73.­4
  • 73.­8
  • 73.­101
  • 74.­53-54
  • 75.­7
  • 75.­10
  • 75.­12
  • 75.­14
  • 76.­15
  • 76.­27
  • 76.­32
  • 76.­37
  • 76.­45
  • 76.­48
  • 76.­50
  • 77.­8
  • 77.­29
  • 77.­31
  • 78.­9
  • 78.­38
  • 78.­43
  • 78.­55
  • 81.­11
  • 83.­1
  • 84.­55
  • 84.­67
  • 84.­131
  • 84.­153
  • 84.­278
  • 84.­280
  • 84.­282-286
  • 85.­39
  • n.­111
  • n.­517
  • n.­626
  • g.­597
  • g.­1522
  • g.­1547
  • g.­1548
  • g.­1759
g.­1042

mosquito

Wylie:
  • sbrang bu mchu ring
Tibetan:
  • སྦྲང་བུ་མཆུ་རིང་།
Sanskrit:
  • daṃśa

Located in 1 passage in the translation:

  • 42.­1
g.­1044

motivator

Wylie:
  • slong ba po
Tibetan:
  • སློང་བ་པོ།
Sanskrit:
  • utthāpaka

Located in 7 passages in the translation:

  • 6.­5
  • 12.­3
  • 61.­8
  • 73.­100
  • 75.­21
  • 81.­12
  • n.­249
g.­1047

nāga

Wylie:
  • klu
Tibetan:
  • ཀླུ།
Sanskrit:
  • nāga

Definition from the 84000 Glossary of Terms:

A class of nonhuman beings who live in subterranean aquatic environments, where they guard wealth and sometimes also teachings. Nāgas are associated with serpents and have a snakelike appearance. In Buddhist art and in written accounts, they are regularly portrayed as half human and half snake, and they are also said to have the ability to change into human form. Some nāgas are Dharma protectors, but they can also bring retribution if they are disturbed. They may likewise fight one another, wage war, and destroy the lands of others by causing lightning, hail, and flooding.

Located in 19 passages in the translation:

  • 13.­70
  • 17.­11
  • 17.­116
  • 29.­8
  • 30.­26
  • 30.­38
  • 31.­7
  • 33.­17
  • 33.­31
  • 33.­33
  • 50.­42
  • 55.­2
  • 60.­28
  • 69.­27
  • 75.­8
  • 84.­3
  • 84.­64
  • n.­872
  • g.­1048
g.­1054

name and form

Wylie:
  • ming dang gzugs
Tibetan:
  • མིང་དང་གཟུགས།
Sanskrit:
  • nāmarūpa

Fourth of the twelve links of dependent origination.

Located in 26 passages in the translation:

  • 3.­22
  • 3.­27
  • 6.­46
  • 6.­69
  • 7.­1
  • 8.­6
  • 8.­13
  • 8.­17
  • 8.­34
  • 9.­44
  • 17.­8
  • 17.­72
  • 17.­92
  • 19.­16
  • 22.­7-8
  • 22.­20
  • 26.­10
  • 35.­42
  • 61.­6
  • 63.­97
  • 70.­5
  • 73.­108
  • 83.­1
  • n.­476
  • n.­1112
g.­1065

natural state

Wylie:
  • chos nyid
Tibetan:
  • ཆོས་ཉིད།
Sanskrit:
  • dharmatā

See “true nature of dharmas.”

Located in 12 passages in the translation:

  • 16.­10-18
  • 43.­37
  • g.­120
  • g.­1704
g.­1074

nine serial absorptions

Wylie:
  • mthar gyis gnas pa’i snyoms par ’jug pa dgu
Tibetan:
  • མཐར་གྱིས་གནས་པའི་སྙོམས་པར་འཇུག་པ་དགུ
Sanskrit:
  • navānupūrva­vihāra­samāpatti

Nine states of concentration that one may attain during a human life, namely the four concentrations corresponding to the form realm, the four formless absorptions, and the attainment of the state of cessation.

Located in 35 passages in the translation:

  • i.­60
  • 2.­4
  • 8.­19
  • 11.­42
  • 16.­71
  • 26.­32
  • 27.­15
  • 27.­38
  • 38.­80
  • 42.­30
  • 51.­47
  • 62.­53
  • 63.­155
  • 64.­24
  • 64.­27
  • 69.­3
  • 69.­16
  • 69.­32
  • 69.­44
  • 71.­36
  • 72.­3
  • 72.­20
  • 73.­4
  • 73.­25
  • 73.­38
  • 73.­51
  • 73.­100
  • 74.­54
  • 75.­19
  • 77.­2
  • 77.­10
  • 78.­55
  • 81.­4
  • g.­28
  • g.­635
g.­1076

Nirmāṇarati

Wylie:
  • ’phrul dga’
Tibetan:
  • འཕྲུལ་དགའ།
Sanskrit:
  • nirmāṇarati

Lit. “Those Who Enjoy Magically Produced Creations.” The fifth of the six heavens of the desire realm; also the name of the gods living there. Its inhabitants magically create the objects of their own enjoyment.

Located in 29 passages in the translation:

  • 1.­8
  • 1.­13
  • 2.­27
  • 2.­53
  • 2.­60
  • 3.­18
  • 3.­47
  • 3.­64
  • 3.­114
  • 3.­122
  • 4.­5
  • 11.­32
  • 22.­1-2
  • 25.­10
  • 25.­12
  • 28.­2
  • 30.­25
  • 31.­33
  • 32.­74
  • 37.­35
  • 37.­67
  • 52.­22
  • 71.­23
  • 72.­6
  • 73.­20
  • 74.­51
  • 74.­53
  • g.­1646
g.­1079

nirvāṇa

Wylie:
  • mya ngan las ’das pa
Tibetan:
  • མྱ་ངན་ལས་འདས་པ།
Sanskrit:
  • nirvṛti

Definition from the 84000 Glossary of Terms:

In Sanskrit, the term nirvāṇa literally means “extinguishment” and the Tibetan mya ngan las ’das pa literally means “gone beyond sorrow.” As a general term, it refers to the cessation of all suffering, afflicted mental states (kleśa), and causal processes (karman) that lead to rebirth and suffering in cyclic existence, as well as to the state in which all such rebirth and suffering has permanently ceased.

More specifically, three main types of nirvāṇa are identified. (1) The first type of nirvāṇa, called nirvāṇa with remainder (sopadhiśeṣanirvāṇa), is the state in which arhats or buddhas have attained awakening but are still dependent on the conditioned aggregates until their lifespan is exhausted. (2) At the end of life, given that there are no more causes for rebirth, these aggregates cease and no new aggregates arise. What occurs then is called nirvāṇa without remainder ( anupadhiśeṣanirvāṇa), which refers to the unconditioned element (dhātu) of nirvāṇa in which there is no remainder of the aggregates. (3) The Mahāyāna teachings distinguish the final nirvāṇa of buddhas from that of arhats, the nirvāṇa of arhats not being considered ultimate. The buddhas attain what is called nonabiding nirvāṇa (apratiṣṭhitanirvāṇa), which transcends the extremes of saṃsāra and nirvāṇa, i.e., existence and peace. This is the nirvāṇa that is the goal of the Mahāyāna path.

Located in 126 passages in the translation:

  • i.­42
  • i.­45
  • i.­47
  • i.­49
  • i.­54
  • i.­66
  • i.­72
  • i.­77
  • i.­101
  • i.­115
  • i.­120
  • i.­124
  • i.­128
  • i.­130
  • i.­137-138
  • i.­147-148
  • i.­158
  • i.­173
  • i.­180
  • i.­185-187
  • 3.­73
  • 4.­5
  • 6.­24-28
  • 8.­9
  • 8.­38
  • 11.­56
  • 13.­5
  • 14.­52
  • 15.­17
  • 17.­21
  • 19.­99
  • 20.­6
  • 20.­82
  • 22.­47
  • 22.­49
  • 23.­10-11
  • 26.­10
  • 27.­7
  • 27.­10
  • 27.­21
  • 27.­23
  • 27.­25
  • 27.­27
  • 27.­29
  • 27.­31
  • 27.­33
  • 27.­35
  • 27.­37
  • 33.­22
  • 33.­24
  • 33.­60
  • 34.­15
  • 37.­81
  • 46.­7-8
  • 46.­17
  • 51.­5-6
  • 51.­10
  • 51.­43
  • 51.­52
  • 58.­2
  • 63.­97
  • 63.­161
  • 63.­197
  • 73.­20
  • 73.­118
  • 82.­12-14
  • 83.­1
  • 83.­28
  • 83.­53-61
  • 83.­64
  • 83.­69
  • 84.­8
  • 84.­22-23
  • 84.­34
  • 84.­44
  • 84.­54
  • 84.­68
  • 84.­97
  • 84.­112
  • 84.­162
  • 84.­170
  • 84.­172
  • 84.­178
  • 84.­180
  • 84.­183
  • n.­380
  • n.­446
  • n.­527
  • n.­580
  • n.­584
  • n.­623
  • n.­820-821
  • n.­837
  • n.­864
  • n.­888
  • n.­891
  • n.­999
  • n.­1001
  • n.­1076
  • g.­284
  • g.­926
  • g.­1586
  • g.­1615
g.­1082

Nityaprayukta

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

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

Located in 1 passage in the translation:

  • 1.­2
g.­1083

Nityodyukta

Wylie:
  • rtag tu brtson
Tibetan:
  • རྟག་ཏུ་བརྩོན།
Sanskrit:
  • nityodyukta

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

Located in 1 passage in the translation:

  • 1.­2
g.­1084

Nityotkṣipta­hasta

Wylie:
  • rtag tu phyag brkyang
Tibetan:
  • རྟག་ཏུ་ཕྱག་བརྐྱང་།
Sanskrit:
  • nityotkṣipta­hasta

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

Located in 1 passage in the translation:

  • 1.­2
g.­1088

no intrinsic nature

Wylie:
  • ngo bo nyid med pa
  • rang bzhin med pa
Tibetan:
  • ངོ་བོ་ཉིད་མེད་པ།
  • རང་བཞིན་མེད་པ།
Sanskrit:
  • niḥsvabhāvatva
  • asvabhāva

Located in 63 passages in the translation:

  • i.­140
  • i.­160
  • 3.­2
  • 15.­28
  • 17.­76
  • 20.­9
  • 20.­13-14
  • 20.­17
  • 20.­20
  • 20.­22-24
  • 20.­26-27
  • 20.­29-30
  • 20.­75
  • 20.­80
  • 25.­7
  • 31.­46
  • 33.­37
  • 34.­39
  • 40.­46
  • 42.­8
  • 42.­19
  • 43.­39
  • 63.­28
  • 63.­53
  • 63.­89
  • 64.­25-26
  • 69.­20
  • 70.­18-19
  • 70.­21-22
  • 70.­24
  • 70.­27-31
  • 70.­34-35
  • 70.­37-39
  • 72.­2
  • 73.­104
  • 76.­4-5
  • 76.­7
  • 76.­20
  • 77.­9
  • 77.­11
  • n.­92
  • n.­165
  • n.­353
  • n.­653
  • n.­700
  • n.­821-822
g.­1092

noble

Wylie:
  • ’phags pa
Tibetan:
  • འཕགས་པ།
Sanskrit:
  • ārya

A term of exaltation. See also “noble being.”

Located in 41 passages in the translation:

  • i.­162
  • 23.­12-13
  • 23.­21
  • 24.­45
  • 32.­74
  • 63.­218-219
  • 69.­32
  • 69.­34-35
  • 70.­34
  • 71.­23
  • 71.­28
  • 71.­32
  • 72.­4
  • 73.­29-32
  • 73.­110
  • 76.­38
  • 76.­47-48
  • 78.­16
  • 78.­21
  • 78.­23
  • 78.­25-26
  • 80.­2
  • 84.­4
  • 84.­281
  • 85.­30
  • 85.­37
  • 85.­47
  • 85.­57-58
  • 85.­64
  • c.­1
  • g.­1095
  • g.­1417
g.­1093

noble being

Wylie:
  • ’phags pa
Tibetan:
  • འཕགས་པ།
Sanskrit:
  • ārya

Definition from the 84000 Glossary of Terms:

The Sanskrit ārya has the general meaning of a noble person, one of a higher class or caste. In Buddhist literature, depending on the context, it often means specifically one who has gained the realization of the path and is superior for that reason. In particular, it applies to stream enterers, once-returners, non-returners, and worthy ones (arhats) and is also used as an epithet of bodhisattvas. In the five-path system, it refers to someone who has achieved at least the path of seeing (darśanamārga).

Located in 17 passages in the translation:

  • i.­63
  • 3.­131
  • 11.­42
  • 16.­57
  • 16.­74
  • 64.­8
  • 70.­15
  • 73.­73
  • 73.­104
  • 74.­43
  • 78.­17
  • 81.­19-20
  • 81.­22
  • g.­1092
  • g.­1180
  • g.­1522
g.­1097

non-returner

Wylie:
  • phyir mi ’ong ba
Tibetan:
  • ཕྱིར་མི་འོང་བ།
Sanskrit:
  • anāgāmin

One who has achieved the third of the four levels of attainment on the śrāvaka path and who will no longer be reborn in the desire realm.

Located in 156 passages in the translation:

  • 2.­26-27
  • 2.­49-50
  • 3.­7
  • 3.­18
  • 3.­28
  • 3.­76
  • 3.­107
  • 3.­117
  • 4.­5
  • 8.­11
  • 9.­38
  • 11.­54
  • 14.­31
  • 18.­11
  • 18.­37-38
  • 19.­29
  • 19.­31
  • 19.­56
  • 19.­78
  • 20.­53
  • 21.­25-28
  • 21.­34
  • 22.­31
  • 22.­36-37
  • 22.­47
  • 22.­53
  • 22.­73
  • 22.­75
  • 23.­9
  • 23.­17
  • 24.­12
  • 24.­14
  • 24.­19
  • 24.­24
  • 24.­31
  • 24.­63-64
  • 25.­14
  • 26.­2
  • 26.­6
  • 27.­6
  • 27.­11
  • 27.­16
  • 28.­2
  • 28.­4
  • 28.­10
  • 30.­11
  • 31.­40
  • 32.­7
  • 32.­56
  • 32.­59
  • 33.­43
  • 34.­2
  • 34.­26
  • 36.­42-43
  • 37.­14
  • 37.­19
  • 37.­22
  • 37.­66-67
  • 37.­73
  • 37.­79
  • 39.­5
  • 39.­42
  • 39.­54
  • 40.­30
  • 41.­25
  • 41.­41
  • 41.­45
  • 42.­2
  • 42.­30
  • 44.­3
  • 44.­9-12
  • 46.­4
  • 46.­19
  • 46.­44
  • 47.­18
  • 48.­6-7
  • 48.­94
  • 50.­2
  • 51.­20
  • 56.­5
  • 56.­11
  • 58.­32
  • 63.­97
  • 63.­197
  • 64.­3
  • 69.­2
  • 69.­16
  • 69.­23
  • 69.­25
  • 69.­40
  • 69.­44
  • 70.­15
  • 70.­39
  • 71.­23
  • 71.­32
  • 71.­39
  • 72.­5-6
  • 72.­16
  • 72.­26
  • 72.­35
  • 73.­1
  • 73.­4
  • 73.­10
  • 73.­25
  • 73.­100
  • 73.­107
  • 73.­109-110
  • 73.­113-114
  • 74.­16
  • 74.­27
  • 74.­53
  • 75.­13-14
  • 75.­19
  • 75.­22-23
  • 75.­44
  • 76.­7
  • 76.­38
  • 76.­45-46
  • 76.­48
  • 77.­7-8
  • 77.­10
  • 78.­8
  • 79.­4
  • 79.­8
  • 80.­1
  • 80.­3
  • 81.­20
  • 81.­22-23
  • 81.­31-32
  • 82.­8
  • 82.­10
  • n.­363
  • g.­152
g.­1099

nonapprehender

Wylie:
  • dmigs su med par byed
Tibetan:
  • དམིགས་སུ་མེད་པར་བྱེད།
Sanskrit:
  • —

Located in 2 passages in the translation:

  • 37.­2
  • n.­924
g.­1102

nonduality

Wylie:
  • gnyis su med pa
Tibetan:
  • གཉིས་སུ་མེད་པ།
Sanskrit:
  • advaya

Located in 16 passages in the translation:

  • 15.­117
  • 18.­1
  • 30.­7-8
  • 35.­2
  • 36.­48-49
  • 58.­5
  • 63.­134
  • 63.­136
  • 69.­49
  • 71.­23
  • 75.­11
  • 81.­17
  • 83.­63
  • n.­863
g.­1104

nonexistent thing

Wylie:
  • dngos po med pa
  • dngos po ma mchis pa
Tibetan:
  • དངོས་པོ་མེད་པ།
  • དངོས་པོ་མ་མཆིས་པ།
Sanskrit:
  • abhāva

Located in 73 passages in the translation:

  • i.­160
  • i.­180-181
  • 10.­19
  • 10.­21
  • 15.­27
  • 15.­30
  • 15.­32
  • 20.­12
  • 20.­79
  • 33.­8
  • 33.­37
  • 38.­1
  • 62.­10
  • 63.­89
  • 64.­23-26
  • 64.­29-30
  • 64.­32-35
  • 69.­7-10
  • 69.­12
  • 69.­14
  • 69.­48-49
  • 70.­2
  • 70.­4-8
  • 70.­12
  • 70.­27-31
  • 70.­34-36
  • 70.­38-39
  • 72.­24
  • 72.­29
  • 73.­1
  • 73.­3
  • 73.­88
  • 74.­4
  • 74.­22
  • 79.­24
  • 80.­3-4
  • 80.­6
  • 81.­4
  • 82.­16
  • 83.­63
  • n.­196
  • n.­257
  • n.­356
  • n.­653
  • n.­678
  • n.­684
  • n.­687
  • n.­700
  • n.­844
g.­1108

nonsense

Wylie:
  • don dang mi ldan pa
Tibetan:
  • དོན་དང་མི་ལྡན་པ།
Sanskrit:
  • anarthopa­saṃhita

Located in 1 passage in the translation:

  • 49.­2
g.­1109

nose consciousness constituent

Wylie:
  • sna’i rnam par shes pa’i khams
Tibetan:
  • སྣའི་རྣམ་པར་ཤེས་པའི་ཁམས།
Sanskrit:
  • ghrāṇavijñānadhātu

One of the eighteen constituents.

Located in 10 passages in the translation:

  • 3.­22
  • 3.­26
  • 3.­52
  • 3.­107
  • 6.­14
  • 6.­27-28
  • 74.­41
  • 83.­1
  • g.­470
g.­1113

not an agent

Wylie:
  • bgyid pa ma lags
Tibetan:
  • བགྱིད་པ་མ་ལགས།
Sanskrit:
  • akārakṛ

Located in 2 passages in the translation:

  • 37.­1
  • n.­924
g.­1114

not apprehending

Wylie:
  • mi dmigs pa
Tibetan:
  • མི་དམིགས་པ།
Sanskrit:
  • anupalambha

See “apprehend.”

Located in 40 passages in the translation:

  • i.­105
  • i.­180
  • 2.­30
  • 3.­105
  • 3.­139
  • 8.­1
  • 8.­5
  • 9.­58-59
  • 15.­26
  • 17.­2
  • 18.­38
  • 18.­40
  • 22.­11
  • 23.­23
  • 27.­3
  • 31.­50
  • 32.­25
  • 33.­5
  • 35.­2
  • 47.­8
  • 48.­31
  • 55.­77
  • 57.­14
  • 63.­133
  • 63.­137-139
  • 72.­27-29
  • 73.­103
  • 79.­20
  • 84.­11
  • 84.­203
  • n.­66
  • n.­192
  • n.­231
  • n.­661-662
g.­1132

not necessarily destined

Wylie:
  • ma nges pa
Tibetan:
  • མ་ངེས་པ།
Sanskrit:
  • aniyata

Located in 6 passages in the translation:

  • 52.­28
  • 63.­149-150
  • 78.­1
  • 78.­4
  • n.­695
g.­1135

not separated

Wylie:
  • dang ma bral
Tibetan:
  • དང་མ་བྲལ།
Sanskrit:
  • avirahita

Located in 23 passages in the translation:

  • 3.­48
  • 8.­43-44
  • 19.­58
  • 21.­91
  • 25.­18
  • 26.­38
  • 33.­11
  • 39.­72
  • 47.­21
  • 48.­34
  • 48.­40-41
  • 49.­32
  • 55.­54
  • 57.­20
  • 63.­8
  • 63.­10-11
  • 63.­52
  • 63.­97
  • 72.­17
  • 87.­1
g.­1136

not something about which you can speculate

Wylie:
  • brtag par mi nus pa
Tibetan:
  • བརྟག་པར་མི་ནུས་པ།
Sanskrit:
  • atarkya

Located in 4 passages in the translation:

  • 44.­8
  • 48.­1
  • 48.­3
  • 56.­1
g.­1144

not worthwhile

Wylie:
  • snying po med pa
Tibetan:
  • སྙིང་པོ་མེད་པ།
Sanskrit:
  • asāra

Located in 1 passage in the translation:

  • 59.­2
g.­1149

objective support

Wylie:
  • dmigs pa
Tibetan:
  • དམིགས་པ།
Sanskrit:
  • ālambana
  • ārambana

Definition from the 84000 Glossary of Terms:

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

Located in 42 passages in the translation:

  • i.­97
  • i.­132
  • i.­160
  • 15.­96
  • 24.­73-74
  • 24.­76-77
  • 24.­79-81
  • 24.­85
  • 33.­2-5
  • 33.­7
  • 43.­21
  • 52.­7-10
  • 54.­4
  • 54.­8
  • 58.­21
  • 63.­61
  • 63.­97
  • 64.­22-23
  • 64.­30
  • 73.­64
  • 73.­79
  • 73.­88
  • 79.­21
  • 83.­61
  • 84.­39
  • n.­169
  • n.­571-572
  • n.­625
  • n.­1080
  • g.­255
g.­1150

obscuration

Wylie:
  • sgrib pa
Tibetan:
  • སྒྲིབ་པ།
Sanskrit:
  • āvaraṇa

Definition from the 84000 Glossary of Terms:

The obscurations to liberation and omniscience. They are generally categorized as two types: affective obscurations (kleśāvaraṇa), the arising of afflictive emotions; and cognitive obscurations (jñeyāvaraṇa), those caused by misapprehension and incorrect understanding about the nature of reality.

The term is used also as a reference to a set five hindrances on the path: longing for sense pleasures (Skt. kāmacchanda), malice (Skt. vyāpāda), sloth and torpor (Skt. styānamiddha), excitement and remorse (Skt. auddhatyakaukṛtya), and doubt (Skt. vicikitsā).

Located in 18 passages in the translation:

  • 1.­2
  • 3.­124
  • 7.­22
  • 8.­6
  • 26.­10
  • 41.­23
  • 48.­99
  • 73.­38
  • 73.­85
  • 73.­100
  • 79.­3
  • n.­673
  • n.­821
  • n.­891
  • g.­78
  • g.­926
  • g.­1151
  • g.­1743
g.­1151

obscure

Wylie:
  • bsgrib
Tibetan:
  • བསྒྲིབ།
Sanskrit:
  • āvṛ

See “obscuration.”

Located in 2 passages in the translation:

  • 67.­1
  • 68.­2
g.­1153

offering

Wylie:
  • mchod pa
Tibetan:
  • མཆོད་པ།
Sanskrit:
  • pūjā

Located in 8 passages in the translation:

  • 3.­19-20
  • 3.­95
  • 27.­11
  • 30.­26
  • 35.­6
  • 63.­163
  • g.­412
g.­1155

old age and death

Wylie:
  • rga shi
Tibetan:
  • རྒ་ཤི།
Sanskrit:
  • jarāmaraṇa

The twelfth link of dependent origination.

Located in 24 passages in the translation:

  • i.­45
  • 3.­22
  • 3.­27
  • 6.­46
  • 6.­49-50
  • 6.­52
  • 6.­55
  • 6.­69
  • 7.­1
  • 8.­6
  • 8.­13
  • 8.­17
  • 8.­34
  • 10.­55
  • 19.­16
  • 22.­7-8
  • 22.­20
  • 26.­10
  • 35.­42-43
  • 70.­5
  • 83.­1
g.­1156

omniscience

Wylie:
  • thams cad mkhyen pa
Tibetan:
  • ཐམས་ཅད་མཁྱེན་པ།
Sanskrit:
  • sarvajña

See “three types of omniscience.”

Located in 4 passages in the translation:

  • n.­29
  • n.­891
  • g.­1595
  • g.­1729
g.­1157

once-returner

Wylie:
  • lan cig phyir ’ong ba
Tibetan:
  • ལན་ཅིག་ཕྱིར་འོང་བ།
Sanskrit:
  • sakṛdāgāmin

One who has achieved the second of the four levels of attainment on the śrāvaka path and who will have only one more rebirth before attaining liberation.

Located in 154 passages in the translation:

  • 2.­26-27
  • 2.­49-50
  • 3.­7
  • 3.­18
  • 3.­28
  • 3.­76
  • 3.­107
  • 3.­117
  • 4.­5
  • 8.­11
  • 9.­38
  • 11.­54
  • 14.­31
  • 18.­11
  • 18.­37-38
  • 19.­29
  • 19.­31
  • 19.­56
  • 19.­78
  • 20.­53
  • 21.­25-28
  • 21.­34
  • 22.­31-32
  • 22.­36-37
  • 22.­47
  • 22.­53
  • 22.­73
  • 22.­75
  • 23.­9
  • 23.­17
  • 24.­12
  • 24.­14
  • 24.­19
  • 24.­24
  • 24.­31
  • 24.­63-64
  • 25.­14
  • 26.­2
  • 26.­6
  • 27.­6
  • 27.­11
  • 27.­16
  • 28.­2
  • 28.­4
  • 28.­10
  • 30.­11
  • 31.­40
  • 32.­7
  • 32.­56
  • 32.­59
  • 33.­43
  • 34.­2
  • 36.­42-43
  • 37.­14
  • 37.­19
  • 37.­22
  • 37.­66-67
  • 37.­73
  • 37.­79
  • 39.­5
  • 39.­42
  • 39.­54
  • 40.­30
  • 41.­25
  • 41.­41
  • 41.­45
  • 42.­2
  • 42.­30
  • 44.­3
  • 44.­9-12
  • 46.­4
  • 46.­19
  • 46.­44
  • 47.­18
  • 48.­6-7
  • 48.­94
  • 50.­2
  • 51.­20
  • 56.­5
  • 56.­11
  • 58.­32
  • 63.­97
  • 63.­197
  • 64.­3
  • 69.­2
  • 69.­16
  • 69.­23
  • 69.­25
  • 69.­40
  • 69.­44
  • 70.­15
  • 71.­23
  • 71.­32
  • 71.­39
  • 72.­5-6
  • 72.­16
  • 72.­26
  • 72.­35
  • 73.­1
  • 73.­4
  • 73.­10
  • 73.­25
  • 73.­100
  • 73.­107
  • 73.­109-110
  • 73.­113-114
  • 74.­16
  • 74.­27
  • 74.­53
  • 75.­13-14
  • 75.­19
  • 75.­22-23
  • 75.­44
  • 76.­7
  • 76.­38
  • 76.­45-46
  • 76.­48
  • 77.­7-8
  • 77.­10
  • 78.­8
  • 79.­4
  • 79.­8
  • 80.­1
  • 80.­3
  • 81.­20
  • 81.­22-23
  • 81.­31-32
  • 82.­8
  • 82.­10
  • n.­363
g.­1158

one born of Manu

Wylie:
  • shed las skyes
Tibetan:
  • ཤེད་ལས་སྐྱེས།
Sanskrit:
  • manuja

Definition from the 84000 Glossary of Terms:

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

Located in 15 passages in the translation:

  • 6.­5
  • 6.­69
  • 8.­6
  • 12.­3
  • 19.­70
  • 20.­61
  • 21.­25
  • 46.­34
  • 47.­10
  • 61.­8
  • 69.­44
  • 73.­100
  • 75.­21
  • 81.­12
  • n.­249
g.­1160

one who does

Wylie:
  • byed pa po
Tibetan:
  • བྱེད་པ་པོ།
Sanskrit:
  • kāraka

Located in 20 passages in the translation:

  • 6.­5
  • 6.­69
  • 8.­6
  • 12.­3
  • 18.­37
  • 19.­70
  • 20.­61
  • 21.­25
  • 46.­34
  • 47.­10
  • 61.­8
  • 69.­44
  • 73.­100
  • 75.­21
  • 76.­19
  • 76.­45
  • 81.­12
  • 82.­2
  • n.­249
  • g.­900
g.­1161

one who feels

Wylie:
  • tshor ba po
Tibetan:
  • ཚོར་བ་པོ།
Sanskrit:
  • vedaka

Located in 15 passages in the translation:

  • 6.­5
  • 6.­69
  • 8.­6
  • 12.­3
  • 18.­37
  • 19.­70
  • 20.­61
  • 21.­25
  • 46.­34
  • 47.­10
  • 61.­8
  • 73.­100
  • 75.­21
  • 81.­12
  • n.­249
g.­1162

one who is beginning the work

Wylie:
  • las dang po pa
Tibetan:
  • ལས་དང་པོ་པ།
Sanskrit:
  • ādikarmika

Located in 7 passages in the translation:

  • 46.­1-2
  • 63.­90
  • 63.­131-132
  • 82.­15
  • n.­952
g.­1163

one who knows

Wylie:
  • shes pa po
Tibetan:
  • ཤེས་པ་པོ།
Sanskrit:
  • jānaka

Located in 39 passages in the translation:

  • 6.­5
  • 6.­69
  • 8.­6
  • 9.­38
  • 11.­25
  • 12.­3
  • 14.­38
  • 18.­37
  • 19.­70-80
  • 20.­61
  • 21.­25
  • 23.­23
  • 26.­10
  • 31.­45
  • 35.­39
  • 46.­34
  • 47.­10
  • 47.­18
  • 48.­4
  • 48.­21
  • 50.­26
  • 54.­17
  • 61.­8
  • 73.­100
  • 75.­21
  • 75.­23
  • 76.­45
  • 81.­12
  • n.­249
g.­1164

one who lives

Wylie:
  • gso ba po
  • gso ba
Tibetan:
  • གསོ་བ་པོ།
  • གསོ་བ།
Sanskrit:
  • poṣa

Located in 16 passages in the translation:

  • 6.­5
  • 6.­69
  • 8.­6
  • 12.­3
  • 19.­70
  • 20.­61
  • 21.­25
  • 46.­34
  • 47.­10
  • 61.­8
  • 69.­44
  • 73.­100
  • 75.­21
  • 76.­45
  • 81.­12
  • n.­249
g.­1165

one who makes someone else do

Wylie:
  • byed du ’jug pa po
Tibetan:
  • བྱེད་དུ་འཇུག་པ་པོ།
Sanskrit:
  • kārayitṛ

Located in 9 passages in the translation:

  • 6.­5
  • 12.­3
  • 61.­8
  • 69.­44
  • 73.­100
  • 75.­21
  • 76.­19
  • 81.­12
  • n.­249
g.­1166

one who makes someone else feel

Wylie:
  • tshor bar byed du ’jug pa po
  • tshor bar byed pa po
Tibetan:
  • ཚོར་བར་བྱེད་དུ་འཇུག་པ་པོ།
  • ཚོར་བར་བྱེད་པ་པོ།
Sanskrit:
  • vedayitṛka

Located in 5 passages in the translation:

  • 6.­5
  • 12.­3
  • 61.­8
  • 73.­100
  • n.­249
g.­1167

one who motivates

Wylie:
  • kun nas slong ba po
Tibetan:
  • ཀུན་ནས་སློང་བ་པོ།
Sanskrit:
  • samutthāpaka

Located in 9 passages in the translation:

  • 6.­5
  • 12.­3
  • 46.­34
  • 47.­10
  • 61.­8
  • 73.­100
  • 75.­21
  • 81.­12
  • n.­249
g.­1168

one who sees

Wylie:
  • mthong ba po
Tibetan:
  • མཐོང་བ་པོ།
Sanskrit:
  • paśyaka

Located in 42 passages in the translation:

  • 6.­5
  • 6.­69
  • 8.­6
  • 9.­38
  • 11.­25
  • 12.­3
  • 14.­38
  • 18.­37
  • 19.­70-80
  • 20.­61
  • 21.­25
  • 23.­23
  • 26.­10
  • 31.­45
  • 35.­39
  • 46.­34
  • 47.­10
  • 47.­18
  • 48.­4
  • 48.­21
  • 50.­26
  • 54.­17
  • 61.­8
  • 72.­32
  • 73.­2-3
  • 73.­100
  • 75.­21
  • 75.­23
  • 76.­45
  • 81.­12
  • n.­249
g.­1177

ordinary convention

Wylie:
  • ’jig rten gyi tha snyad
  • tha snyad
Tibetan:
  • འཇིག་རྟེན་གྱི་ཐ་སྙད།
  • ཐ་སྙད།
Sanskrit:
  • loka­vyavahāreṇa
  • vyavahāra

Located in 22 passages in the translation:

  • 21.­34-35
  • 21.­41-42
  • 31.­43
  • 63.­150
  • 63.­200-201
  • 64.­34
  • 69.­32
  • 71.­23
  • 71.­36
  • 75.­7-8
  • 75.­43
  • 75.­45-46
  • 81.­3
  • 81.­13-14
  • 81.­37
  • n.­479
g.­1180

ordinary person

Wylie:
  • so so’i skye bo
Tibetan:
  • སོ་སོའི་སྐྱེ་བོ།
Sanskrit:
  • pṛthagjana

A person who has not had a perceptual experience of the truth and has therefore not achieved the state of a noble being.

Located in 41 passages in the translation:

  • 13.­14
  • 19.­108
  • 20.­53
  • 21.­25-27
  • 31.­3
  • 31.­44
  • 33.­17
  • 37.­74
  • 49.­2
  • 57.­11
  • 63.­196
  • 73.­28
  • 76.­7-13
  • 80.­8
  • 80.­17
  • 81.­22-23
  • 81.­27
  • n.­364
  • n.­519
  • n.­1075
  • g.­133
  • g.­210
  • g.­233
  • g.­348
  • g.­710
  • g.­891
  • g.­1290
  • g.­1643
  • g.­1679
  • g.­1690
  • g.­1692
  • g.­1866
g.­1188

origination

Wylie:
  • kun ’byung ba
Tibetan:
  • ཀུན་འབྱུང་བ།
Sanskrit:
  • samudaya

Located in 26 passages in the translation:

  • 3.­22
  • 3.­28
  • 3.­121
  • 7.­17
  • 9.­38
  • 16.­33
  • 20.­6
  • 38.­81
  • 48.­93
  • 63.­97
  • 69.­16
  • 69.­38
  • 69.­44
  • 70.­5
  • 70.­10
  • 73.­39
  • 73.­113
  • 74.­43-44
  • 79.­13-15
  • 79.­17
  • 79.­21
  • 83.­1
  • n.­91
g.­1190

outer emptiness

Wylie:
  • phyi stong pa nyid
Tibetan:
  • ཕྱི་སྟོང་པ་ཉིད།
Sanskrit:
  • bahirdhā­śūnyatā

One of the fourteen emptinesses and eighteen emptinesses

Located in 29 passages in the translation:

  • 2.­18
  • 3.­43
  • 6.­32
  • 7.­19
  • 8.­33
  • 8.­42
  • 10.­51
  • 15.­10
  • 15.­12
  • 23.­25
  • 24.­36
  • 25.­11
  • 27.­20
  • 27.­38
  • 36.­68
  • 38.­51
  • 43.­22
  • 62.­43
  • 65.­4
  • 69.­32
  • 69.­44
  • 71.­21
  • 73.­15
  • 73.­100
  • 74.­22
  • 74.­30
  • 75.­20
  • g.­473
  • g.­656
g.­1192

outflow

Wylie:
  • zag pa
Tibetan:
  • ཟག་པ།
Sanskrit:
  • āsrava

Definition from the 84000 Glossary of Terms:

Literally, “to flow” or “to ooze.” Mental defilements or contaminations that “flow out” toward the objects of cyclic existence, binding us to them. Vasubandhu offers two alternative explanations of this term: “They cause beings to remain (āsayanti) within saṃsāra” and “They flow from the Summit of Existence down to the Avīci hell, out of the six wounds that are the sense fields” (Abhidharma­kośa­bhāṣya 5.40; Pradhan 1967, p. 308). The Summit of Existence (bhavāgra, srid pa’i rtse mo) is the highest point within saṃsāra, while the hell called Avīci (mnar med) is the lowest; the six sense fields (āyatana, skye mched) here refer to the five sense faculties plus the mind, i.e., the six internal sense fields.

In this text:

The metaphor explaining outflows (āsrava), rendered as “contaminated,” is a house with a faulty roof. But it does not simply mean that something from the outside, hatred or greed, drips in on the pristine mind of a person. Rather the drips come from within the person. They arise from unskillful mindsets that give rise to the afflictions, hence “outflows” rather than “inflows.”

Located in 86 passages in the translation:

  • i.­51
  • i.­180
  • 2.­56
  • 3.­116
  • 3.­129
  • 6.­24-25
  • 8.­9
  • 11.­35
  • 11.­44-45
  • 12.­7
  • 12.­10
  • 12.­12-15
  • 13.­52
  • 13.­64
  • 14.­46
  • 16.­89
  • 16.­92
  • 16.­94
  • 19.­99
  • 20.­79
  • 20.­82
  • 30.­19
  • 31.­37
  • 32.­4-5
  • 33.­2
  • 37.­69
  • 42.­21
  • 42.­30
  • 42.­32
  • 43.­4
  • 43.­45
  • 51.­10
  • 63.­167
  • 63.­184
  • 63.­187-188
  • 70.­34
  • 71.­17
  • 71.­23
  • 71.­28
  • 71.­32
  • 71.­38
  • 71.­42
  • 72.­1
  • 72.­4
  • 72.­6
  • 72.­20
  • 72.­34
  • 73.­1
  • 73.­4-5
  • 73.­31
  • 73.­74
  • 73.­76
  • 73.­78
  • 73.­105
  • 73.­118
  • 74.­2
  • 74.­23-24
  • 75.­23
  • 76.­38
  • 76.­47-48
  • 77.­4
  • 77.­42
  • 78.­16-17
  • 78.­21
  • 78.­23
  • 78.­25-26
  • 79.­5
  • 80.­11-12
  • 83.­1
  • 84.­70
  • 84.­251
  • g.­269
  • g.­1193
g.­1193

outflows dried up

Wylie:
  • zag pa zad pa
Tibetan:
  • ཟག་པ་ཟད་པ།
Sanskrit:
  • kṣīṇāsrava

See “outflows.”

Located in 13 passages in the translation:

  • 1.­2
  • 3.­132
  • 18.­29
  • 23.­13
  • 49.­30-31
  • 54.­4
  • 60.­28
  • 73.­63
  • 73.­74
  • 78.­47
  • n.­580
  • g.­1723
g.­1207

paltry

Wylie:
  • ngan ngon
Tibetan:
  • ངན་ངོན།
Sanskrit:
  • avaraka

Located in 3 passages in the translation:

  • 29.­15
  • 56.­1-2
g.­1209

Para­nirmita­vaśa­vartin

Wylie:
  • gzhan ’phrul dbang byed
Tibetan:
  • གཞན་འཕྲུལ་དབང་བྱེད།
Sanskrit:
  • para­nirmita­vaśa­vartin

Lit. “Those Who Control What Is Created by Others.” The sixth and highest heaven in the desire realm, so named because the inhabitants have power over the emanations of others.

Located in 33 passages in the translation:

  • 1.­8
  • 1.­13
  • 2.­53
  • 2.­60
  • 3.­18
  • 3.­47
  • 3.­64
  • 3.­114
  • 3.­122
  • 4.­5
  • 11.­32
  • 22.­1-2
  • 25.­10
  • 25.­12
  • 28.­2
  • 30.­25
  • 31.­33
  • 32.­74
  • 37.­35
  • 37.­67
  • 52.­22
  • 70.­38
  • 71.­22-23
  • 71.­40
  • 72.­6
  • 73.­20
  • 74.­51
  • 74.­53
  • 75.­8
  • 81.­28
  • g.­1834
g.­1219

patience

Wylie:
  • bzod pa
Tibetan:
  • བཟོད་པ།
Sanskrit:
  • kṣānti

Definition from the 84000 Glossary of Terms:

A term meaning acceptance, forbearance, or patience. As the third of the six perfections, patience is classified into three kinds: the capacity to tolerate abuse from sentient beings, to tolerate the hardships of the path to buddhahood, and to tolerate the profound nature of reality. As a term referring to a bodhisattva’s realization, dharmakṣānti (chos la bzod pa) can refer to the ways one becomes “receptive” to the nature of Dharma, and it can be an abbreviation of anutpattikadharmakṣānti, “forbearance for the unborn nature, or nonproduction, of dharmas.”

In this text:

Also rendered here as “forbearance.”

Located in 155 passages in the translation:

  • i.­54
  • i.­134
  • i.­163
  • i.­165
  • 1.­2
  • 2.­7
  • 3.­111
  • 3.­141-142
  • 4.­3
  • 4.­5
  • 6.­31
  • 6.­33
  • 7.­17
  • 7.­20
  • 8.­6
  • 8.­11
  • 13.­4
  • 14.­15
  • 15.­5
  • 17.­3
  • 17.­27
  • 21.­73
  • 21.­77
  • 26.­35-36
  • 26.­47
  • 27.­18
  • 30.­3-6
  • 30.­23
  • 31.­49-50
  • 32.­23
  • 32.­25
  • 33.­19
  • 33.­21
  • 33.­31
  • 33.­35
  • 33.­57
  • 33.­60-62
  • 34.­5
  • 34.­7-8
  • 34.­10
  • 34.­26
  • 34.­30
  • 35.­1-2
  • 35.­4
  • 35.­7
  • 36.­2
  • 36.­4
  • 36.­39
  • 36.­65
  • 36.­67-68
  • 36.­70
  • 37.­67
  • 37.­73
  • 37.­79
  • 38.­84
  • 39.­1-3
  • 39.­6
  • 39.­8
  • 39.­47-48
  • 39.­52
  • 40.­7
  • 40.­43
  • 41.­44
  • 43.­4
  • 45.­11
  • 45.­13
  • 46.­3-4
  • 47.­30
  • 48.­5
  • 48.­8
  • 48.­22
  • 48.­31
  • 48.­38
  • 48.­40
  • 48.­42-43
  • 51.­22-23
  • 52.­11
  • 54.­5
  • 55.­49
  • 61.­17
  • 62.­48
  • 63.­60-61
  • 63.­66
  • 63.­75
  • 63.­132
  • 64.­27
  • 69.­47
  • 69.­50
  • 70.­1-2
  • 70.­4
  • 70.­7
  • 70.­22-24
  • 71.­5-10
  • 71.­12
  • 71.­14
  • 71.­18
  • 71.­25
  • 71.­28
  • 72.­2
  • 72.­4
  • 72.­12
  • 72.­15
  • 72.­33
  • 73.­8
  • 73.­101
  • 75.­8
  • 75.­10
  • 75.­12
  • 76.­15
  • 76.­34
  • 76.­37
  • 76.­48
  • 77.­8
  • 77.­31
  • 78.­12
  • 78.­39
  • 78.­55
  • 81.­11
  • 83.­1
  • 84.­55
  • 84.­131
  • 84.­272
  • 84.­275-276
  • n.­111
  • n.­693
  • g.­597
  • g.­615
  • g.­1547
g.­1222

perception

Wylie:
  • ’du shes
Tibetan:
  • འདུ་ཤེས།
Sanskrit:
  • saṃjñā

The mental processes of recognizing and identifying the objects of the five senses and the mind. Third of the five aggregates.

Located in 528 passages in the translation:

  • i.­26
  • i.­102
  • i.­164
  • 2.­4
  • 3.­2-3
  • 3.­22-24
  • 3.­29
  • 3.­34-35
  • 3.­38
  • 3.­41
  • 3.­52
  • 3.­107
  • 4.­4
  • 6.­8
  • 6.­25
  • 6.­30
  • 6.­36
  • 6.­48
  • 6.­51
  • 6.­57
  • 6.­59-62
  • 6.­67-69
  • 7.­1
  • 7.­14
  • 7.­16-17
  • 7.­20
  • 7.­27
  • 8.­2
  • 8.­4
  • 8.­13-15
  • 8.­23-25
  • 8.­28
  • 8.­31
  • 8.­34
  • 8.­36-38
  • 8.­42
  • 8.­45-48
  • 8.­53
  • 9.­1
  • 9.­6
  • 9.­12-13
  • 9.­43
  • 9.­45
  • 9.­49
  • 10.­2
  • 10.­9
  • 10.­23
  • 10.­27
  • 10.­29-31
  • 10.­33
  • 10.­35
  • 10.­40
  • 10.­43-44
  • 10.­51
  • 11.­5
  • 11.­12
  • 11.­19
  • 11.­21-22
  • 11.­41-42
  • 12.­4-5
  • 12.­10-11
  • 12.­13
  • 12.­16
  • 12.­18
  • 13.­11
  • 13.­18
  • 13.­28
  • 13.­31
  • 13.­69
  • 14.­34
  • 14.­38
  • 14.­40-46
  • 15.­24-25
  • 16.­60
  • 16.­66
  • 16.­70
  • 16.­76
  • 16.­80
  • 18.­2
  • 18.­17
  • 19.­14
  • 19.­72
  • 19.­83
  • 19.­100-103
  • 20.­6
  • 20.­8-9
  • 20.­11
  • 20.­13
  • 20.­32-33
  • 20.­37-39
  • 20.­42-44
  • 20.­55
  • 20.­62
  • 20.­75
  • 20.­79
  • 20.­82
  • 20.­84-87
  • 20.­89
  • 20.­92
  • 20.­97
  • 20.­102
  • 20.­106
  • 21.­3
  • 21.­7
  • 21.­12
  • 21.­14
  • 21.­18-23
  • 21.­25-26
  • 21.­29
  • 21.­40
  • 21.­46
  • 21.­48
  • 21.­50
  • 21.­53
  • 21.­61
  • 21.­76
  • 21.­89
  • 22.­6
  • 22.­17
  • 22.­28
  • 22.­34
  • 22.­53
  • 22.­58-59
  • 22.­71
  • 22.­73
  • 23.­5
  • 23.­14-15
  • 23.­17
  • 23.­23
  • 24.­5-6
  • 24.­18
  • 24.­21
  • 24.­25-26
  • 24.­33-36
  • 24.­40
  • 24.­50
  • 24.­52
  • 24.­55
  • 24.­58-60
  • 24.­65
  • 24.­71
  • 25.­1-2
  • 25.­6-7
  • 26.­10
  • 27.­3
  • 30.­7-9
  • 31.­45
  • 32.­28
  • 32.­30
  • 32.­32
  • 32.­47
  • 33.­8
  • 33.­35
  • 33.­37
  • 33.­51-52
  • 33.­60
  • 34.­10
  • 34.­26
  • 34.­30-34
  • 34.­40-42
  • 34.­46-47
  • 35.­26
  • 35.­31-33
  • 35.­36
  • 35.­39
  • 36.­2
  • 36.­4
  • 36.­24-26
  • 36.­36-38
  • 36.­52-53
  • 36.­65
  • 36.­68
  • 36.­70
  • 36.­80
  • 37.­4
  • 37.­6-8
  • 37.­11
  • 37.­14
  • 37.­19
  • 37.­34
  • 37.­40-41
  • 37.­43-46
  • 37.­60
  • 38.­8
  • 39.­8-14
  • 39.­16-20
  • 39.­45-46
  • 39.­48-49
  • 39.­52-53
  • 39.­56
  • 40.­48
  • 41.­48
  • 42.­9-11
  • 42.­24-29
  • 43.­4
  • 43.­9-10
  • 43.­19-21
  • 43.­28
  • 43.­37-40
  • 44.­3-5
  • 44.­7
  • 46.­3-4
  • 46.­12-14
  • 46.­17
  • 46.­19
  • 46.­21
  • 46.­40
  • 47.­10
  • 47.­18
  • 47.­28-30
  • 48.­1-2
  • 48.­5-8
  • 48.­10
  • 48.­12-13
  • 48.­21
  • 48.­26-28
  • 48.­31
  • 48.­41
  • 48.­46
  • 48.­49
  • 48.­52
  • 48.­99
  • 49.­6
  • 49.­15
  • 49.­30
  • 49.­35
  • 51.­7
  • 51.­10
  • 51.­36-40
  • 51.­77-78
  • 52.­14
  • 54.­2
  • 54.­16-17
  • 54.­19
  • 55.­15
  • 55.­44
  • 55.­62
  • 57.­2-5
  • 57.­14
  • 58.­28
  • 59.­5
  • 61.­4-5
  • 62.­36
  • 62.­40
  • 62.­43
  • 62.­52-54
  • 63.­58
  • 63.­64
  • 63.­82
  • 63.­89
  • 63.­101
  • 63.­123
  • 63.­128
  • 63.­141
  • 64.­24-25
  • 65.­4
  • 69.­7
  • 69.­16-17
  • 69.­32
  • 69.­38
  • 69.­44
  • 69.­46
  • 69.­50
  • 70.­1-2
  • 70.­5-7
  • 70.­15
  • 70.­27
  • 70.­33-34
  • 70.­36
  • 71.­23
  • 71.­38
  • 72.­9
  • 72.­28
  • 72.­37
  • 73.­3
  • 73.­50-51
  • 73.­53-54
  • 73.­59-60
  • 73.­102
  • 74.­7-9
  • 74.­37
  • 74.­51-52
  • 75.­6
  • 75.­19
  • 75.­21
  • 75.­23-28
  • 75.­30-31
  • 75.­33-34
  • 75.­42
  • 75.­46
  • 76.­11
  • 76.­19
  • 77.­29
  • 79.­11
  • 80.­6
  • 80.­24
  • 81.­12
  • 81.­32
  • 82.­2-3
  • 82.­7
  • 83.­1-5
  • 83.­7-8
  • 83.­10
  • 83.­12-13
  • 83.­15-17
  • 83.­20-30
  • 83.­32-41
  • 83.­50-52
  • 83.­63
  • 84.­7
  • 84.­10-11
  • 84.­15
  • 84.­21
  • 84.­25-26
  • 84.­30
  • 84.­38
  • 84.­40
  • 84.­58-59
  • 84.­71
  • 84.­86
  • 84.­116
  • 84.­144
  • 84.­150
  • 84.­206
  • 84.­269
  • 85.­3
  • 85.­17
  • 86.­43
  • n.­69
  • n.­210
  • n.­568
  • n.­700
  • n.­819
  • n.­876
  • g.­46
  • g.­1072
  • g.­1073
  • g.­1413
g.­1233

perfect moment/perfect human birth

Wylie:
  • dal ba phun sum tshogs pa
Tibetan:
  • དལ་བ་ཕུན་སུམ་ཚོགས་པ།
Sanskrit:
  • kṣaṇasampad

See n.­1126.

Located in 3 passages in the translation:

  • 85.­5
  • 87.­1
  • n.­1126
g.­1237

perfection

Wylie:
  • pha rol tu phyin pa
Tibetan:
  • ཕ་རོལ་ཏུ་ཕྱིན་པ།
Sanskrit:
  • pāramitā

This term is used to refer to the main trainings of a bodhisattva. Because these trainings, when brought to perfection, lead one to transcend saṃsāra and reach the full awakening of a buddha, they receive the Sanskrit name pāramitā, meaning “perfection” or “gone to the farther shore.” They are listed as either six or ten.

See “six perfections” and “ten perfections.”

Located in 327 passages in the translation:

  • i.­34
  • i.­36
  • i.­54
  • i.­58
  • i.­65
  • i.­71
  • i.­74
  • i.­93
  • i.­99
  • i.­133
  • i.­143
  • i.­148
  • i.­152-153
  • i.­165
  • i.­182
  • i.­184
  • i.­187
  • 3.­60-61
  • 3.­125
  • 4.­1
  • 6.­32
  • 7.­27-28
  • 8.­34
  • 9.­2
  • 9.­13
  • 9.­43
  • 10.­22
  • 12.­3
  • 13.­12
  • 17.­3
  • 17.­32
  • 17.­60
  • 19.­74
  • 20.­95
  • 21.­12
  • 21.­18-19
  • 21.­23
  • 21.­26
  • 21.­40-41
  • 21.­46
  • 21.­50
  • 21.­61
  • 21.­83
  • 21.­90
  • 22.­35
  • 22.­73
  • 23.­17
  • 24.­25-26
  • 24.­41
  • 24.­51
  • 24.­56
  • 24.­63-83
  • 24.­89
  • 26.­2
  • 27.­3
  • 27.­11
  • 27.­18
  • 28.­4
  • 28.­10
  • 28.­18
  • 30.­3-6
  • 30.­9-10
  • 30.­37
  • 31.­20
  • 31.­22
  • 31.­31
  • 31.­45
  • 31.­48-49
  • 32.­5
  • 32.­7
  • 32.­49
  • 32.­71
  • 32.­73
  • 33.­11
  • 33.­19
  • 33.­35
  • 33.­57
  • 33.­61-62
  • 34.­5-8
  • 34.­10
  • 34.­26
  • 34.­28-29
  • 34.­35
  • 34.­48
  • 35.­45
  • 36.­2
  • 36.­4
  • 36.­39
  • 36.­67
  • 36.­80
  • 37.­4
  • 37.­67
  • 37.­69-70
  • 37.­73
  • 37.­80
  • 38.­1-38
  • 38.­40-64
  • 38.­66-95
  • 39.­9-14
  • 39.­16-20
  • 39.­45-46
  • 39.­48-49
  • 39.­52-53
  • 39.­56
  • 40.­43
  • 40.­46
  • 41.­44
  • 41.­48
  • 41.­52
  • 42.­9
  • 44.­12
  • 46.­19
  • 47.­30
  • 48.­5
  • 49.­32
  • 49.­35
  • 51.­21
  • 57.­14
  • 60.­22
  • 60.­33
  • 61.­13
  • 61.­19-20
  • 62.­8
  • 63.­8-9
  • 63.­15
  • 63.­26-28
  • 63.­39
  • 63.­90
  • 63.­97
  • 64.­10
  • 64.­27
  • 64.­29
  • 71.­35-37
  • 71.­41
  • 72.­22-25
  • 72.­29
  • 73.­98
  • 75.­24
  • 75.­28
  • 76.­7
  • 76.­17
  • 76.­43
  • 77.­7
  • 78.­33-36
  • 78.­55
  • 81.­4
  • 81.­32
  • 84.­42
  • 84.­69
  • 84.­76
  • 84.­80
  • 84.­103
  • 84.­157
  • 84.­198-199
  • 84.­223-224
  • 84.­246
  • 84.­248
  • 84.­255
  • 85.­18
  • 85.­25
  • 85.­55
  • n.­111
  • n.­225
  • n.­228-229
  • n.­362
  • n.­489
  • n.­668
  • n.­710
  • n.­961
  • n.­1060
  • g.­1547
  • g.­1694
  • g.­1759
g.­1238

perfection of concentration

Wylie:
  • bsam gtan gyi pha rol tu phyin pa
Tibetan:
  • བསམ་གཏན་གྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ།
Sanskrit:
  • dhyānapāramitā

Fifth of the six perfections.

Located in 242 passages in the translation:

  • 2.­3
  • 2.­8
  • 2.­12
  • 2.­28-30
  • 3.­39
  • 3.­43
  • 3.­86
  • 3.­104-105
  • 3.­107
  • 3.­138
  • 6.­29
  • 7.­6
  • 8.­21
  • 8.­42
  • 8.­45
  • 9.­33
  • 9.­35
  • 9.­48
  • 9.­53
  • 9.­57
  • 10.­1
  • 10.­39
  • 10.­50
  • 10.­59-60
  • 10.­63
  • 13.­4-5
  • 13.­10
  • 13.­17
  • 13.­21
  • 13.­24
  • 13.­26-28
  • 13.­30
  • 13.­41
  • 13.­48
  • 13.­56
  • 13.­66
  • 14.­2
  • 14.­21-23
  • 14.­27-28
  • 14.­31
  • 14.­48
  • 15.­2
  • 15.­8
  • 17.­60
  • 18.­5
  • 18.­24
  • 18.­37-38
  • 19.­5
  • 19.­20
  • 19.­90
  • 19.­105
  • 20.­5-7
  • 20.­14
  • 20.­17
  • 20.­40
  • 20.­57
  • 20.­68
  • 20.­75
  • 20.­92
  • 20.­97
  • 20.­103
  • 21.­6
  • 21.­8
  • 21.­15
  • 21.­25
  • 21.­56
  • 21.­62
  • 21.­69
  • 21.­77
  • 22.­10
  • 22.­21
  • 22.­39
  • 22.­53
  • 22.­72
  • 23.­6
  • 23.­22-23
  • 24.­9
  • 24.­19
  • 24.­22
  • 24.­29
  • 24.­33
  • 25.­3
  • 25.­5
  • 25.­12
  • 26.­1
  • 26.­5
  • 26.­10
  • 26.­12
  • 26.­19
  • 26.­37
  • 26.­43
  • 27.­20-21
  • 27.­38
  • 28.­2
  • 30.­1
  • 31.­4-5
  • 31.­10
  • 31.­29
  • 31.­33
  • 32.­17
  • 32.­23-26
  • 32.­32
  • 32.­35
  • 32.­38
  • 32.­69
  • 32.­74
  • 33.­4
  • 33.­6
  • 33.­8
  • 33.­10-11
  • 33.­20-21
  • 33.­31
  • 33.­37-38
  • 34.­36
  • 35.­4
  • 35.­6
  • 35.­27
  • 35.­43
  • 35.­45
  • 37.­13
  • 37.­19
  • 37.­79
  • 39.­6
  • 39.­28
  • 39.­42
  • 39.­83
  • 40.­4
  • 40.­22
  • 40.­46
  • 40.­48-49
  • 41.­48
  • 41.­52
  • 42.­2
  • 43.­10
  • 44.­19
  • 44.­23
  • 45.­1-2
  • 45.­12
  • 45.­17
  • 46.­1-3
  • 47.­20-21
  • 48.­8-9
  • 50.­28
  • 52.­17
  • 52.­26
  • 55.­49
  • 56.­5
  • 58.­1
  • 58.­15
  • 58.­26
  • 59.­9
  • 60.­36
  • 61.­9
  • 61.­13
  • 61.­27-28
  • 62.­7-8
  • 62.­17-18
  • 62.­27-28
  • 62.­30-40
  • 62.­51
  • 62.­56
  • 63.­6
  • 63.­17-19
  • 63.­24
  • 63.­30
  • 63.­71
  • 63.­74
  • 63.­92
  • 63.­118
  • 63.­155
  • 64.­27-28
  • 65.­4
  • 68.­1
  • 69.­7
  • 69.­38
  • 69.­44
  • 69.­47
  • 70.­16
  • 70.­24
  • 71.­19
  • 71.­21
  • 72.­1
  • 72.­3
  • 73.­95
  • 73.­117
  • 74.­22
  • 74.­51
  • 74.­53
  • 76.­7
  • 76.­24
  • 76.­31
  • 76.­39-40
  • 76.­47
  • 77.­9
  • n.­952
  • n.­1060
g.­1239

perfection of giving

Wylie:
  • sbyin pa’i pha rol tu phyin pa
Tibetan:
  • སྦྱིན་པའི་ཕ་རོལ་ཏུ་ཕྱིན་པ།
Sanskrit:
  • dānapāramitā

First of the six perfections.

Located in 375 passages in the translation:

  • i.­55
  • i.­58
  • i.­74
  • i.­164
  • 2.­3
  • 2.­8
  • 2.­12
  • 2.­28-30
  • 3.­39
  • 3.­43
  • 3.­82
  • 3.­92
  • 3.­94-95
  • 3.­104-105
  • 3.­107
  • 3.­111
  • 3.­122
  • 3.­134
  • 4.­2
  • 6.­29
  • 6.­31
  • 6.­33
  • 7.­6
  • 7.­17
  • 7.­20
  • 8.­6
  • 8.­11
  • 8.­21
  • 8.­42
  • 8.­45
  • 9.­33
  • 9.­35
  • 9.­48
  • 9.­53
  • 9.­57
  • 10.­1
  • 10.­32
  • 10.­50
  • 10.­59-60
  • 10.­63
  • 13.­4-11
  • 13.­13
  • 13.­20
  • 13.­23
  • 13.­26
  • 13.­29
  • 13.­37
  • 13.­40
  • 13.­44
  • 13.­52
  • 13.­66
  • 14.­2
  • 14.­9
  • 14.­27-28
  • 14.­31
  • 14.­34
  • 14.­48
  • 15.­2-3
  • 17.­60
  • 18.­5
  • 18.­24
  • 18.­37-38
  • 19.­5
  • 19.­19
  • 19.­74
  • 19.­90
  • 19.­104
  • 20.­5-7
  • 20.­14
  • 20.­17
  • 20.­40
  • 20.­56
  • 20.­68
  • 20.­75
  • 20.­92
  • 20.­97
  • 20.­103
  • 21.­6
  • 21.­8
  • 21.­15
  • 21.­25
  • 21.­56
  • 21.­62-64
  • 21.­66-68
  • 21.­77
  • 22.­10
  • 22.­21
  • 22.­39
  • 22.­53
  • 22.­72
  • 23.­6
  • 23.­22-23
  • 24.­9
  • 24.­19
  • 24.­22
  • 24.­29
  • 24.­33
  • 25.­3-5
  • 25.­9
  • 25.­12
  • 26.­1
  • 26.­5
  • 26.­10
  • 26.­12
  • 26.­19
  • 26.­37
  • 26.­41
  • 27.­18
  • 27.­20-21
  • 27.­38
  • 30.­1
  • 30.­23
  • 31.­4-5
  • 31.­10
  • 31.­29
  • 31.­33
  • 32.­17
  • 32.­22-26
  • 32.­32
  • 32.­35
  • 32.­38
  • 32.­69
  • 32.­74
  • 33.­4
  • 33.­6
  • 33.­8
  • 33.­10-11
  • 33.­20-21
  • 33.­37-38
  • 33.­57
  • 33.­60-62
  • 34.­5
  • 34.­7-8
  • 34.­10
  • 34.­26
  • 34.­30
  • 34.­36
  • 35.­1-2
  • 35.­6
  • 35.­27
  • 35.­43
  • 35.­45
  • 36.­2
  • 36.­4
  • 36.­39
  • 36.­65
  • 36.­67
  • 36.­71
  • 37.­13
  • 37.­19
  • 37.­67
  • 37.­73
  • 37.­79
  • 39.­1-3
  • 39.­8
  • 39.­28
  • 39.­42
  • 39.­47-48
  • 39.­52
  • 39.­83
  • 40.­4
  • 40.­7
  • 40.­22
  • 40.­43
  • 40.­48-49
  • 41.­48
  • 41.­52
  • 42.­2
  • 43.­4
  • 43.­10
  • 44.­19
  • 44.­23
  • 45.­1-2
  • 45.­12
  • 45.­14
  • 45.­17
  • 46.­1-4
  • 46.­41
  • 47.­18
  • 47.­20-21
  • 48.­5
  • 48.­9
  • 48.­22
  • 48.­84
  • 49.­6
  • 49.­11
  • 49.­30-32
  • 50.­11
  • 50.­28
  • 51.­47-48
  • 51.­52
  • 52.­17
  • 52.­22
  • 54.­5
  • 56.­5
  • 56.­21
  • 56.­32
  • 57.­11
  • 58.­1
  • 58.­14-15
  • 58.­26-27
  • 60.­4
  • 60.­14
  • 60.­36
  • 61.­4
  • 61.­9
  • 61.­13-15
  • 61.­21
  • 61.­23-30
  • 62.­1-2
  • 62.­11-12
  • 62.­21-22
  • 62.­28
  • 62.­30-32
  • 62.­40-41
  • 62.­43
  • 62.­50
  • 63.­6
  • 63.­17-20
  • 63.­28
  • 63.­30
  • 63.­45
  • 63.­48
  • 63.­52-53
  • 63.­71
  • 63.­74
  • 63.­92
  • 63.­118
  • 63.­143
  • 63.­155
  • 64.­27-28
  • 65.­4
  • 65.­10-13
  • 66.­6
  • 68.­2
  • 69.­7
  • 69.­32
  • 69.­38
  • 69.­44
  • 69.­47
  • 70.­16-17
  • 70.­24
  • 71.­16
  • 71.­19
  • 71.­21-22
  • 71.­41
  • 72.­1
  • 72.­3
  • 72.­33
  • 73.­4
  • 73.­15
  • 73.­95
  • 73.­98-99
  • 73.­117
  • 74.­22
  • 74.­51
  • 74.­53
  • 75.­6
  • 76.­2
  • 76.­4
  • 76.­7
  • 76.­24-26
  • 76.­28
  • 76.­30-35
  • 76.­37-39
  • 76.­41
  • 76.­43-44
  • 76.­46-48
  • 77.­9
  • 78.­54
  • 79.­5
  • 81.­4
  • 81.­6-10
  • 81.­32
  • n.­111
  • n.­231
  • n.­436
  • n.­530
  • n.­710
  • n.­826
  • n.­952
  • n.­1029
g.­1240

perfection of morality

Wylie:
  • tshul khrims kyi pha rol tu phyin pa
Tibetan:
  • ཚུལ་ཁྲིམས་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ།
Sanskrit:
  • śīlapāramitā

Second of the six perfections.

Located in 272 passages in the translation:

  • 2.­3
  • 2.­8
  • 2.­12
  • 2.­28-30
  • 3.­39
  • 3.­43
  • 3.­83
  • 3.­92
  • 3.­94-95
  • 3.­104-105
  • 3.­107
  • 3.­111
  • 3.­122
  • 3.­135
  • 6.­29
  • 6.­31
  • 6.­33
  • 7.­6
  • 7.­17
  • 7.­20
  • 8.­6
  • 8.­21
  • 8.­42
  • 8.­45
  • 9.­33
  • 9.­35
  • 9.­48
  • 9.­53
  • 9.­57
  • 10.­1
  • 10.­36
  • 10.­50
  • 10.­59-60
  • 10.­63
  • 13.­4-5
  • 13.­7
  • 13.­13-19
  • 13.­21
  • 13.­24
  • 13.­27
  • 13.­41
  • 13.­45
  • 13.­53
  • 13.­66
  • 14.­2
  • 14.­12
  • 14.­27-28
  • 14.­31
  • 14.­48
  • 15.­2
  • 15.­4
  • 17.­60
  • 18.­5
  • 18.­24
  • 18.­37-38
  • 19.­5
  • 19.­20
  • 19.­74
  • 19.­90
  • 19.­105
  • 20.­5-7
  • 20.­14
  • 20.­17
  • 20.­40
  • 20.­57
  • 20.­68
  • 20.­75
  • 20.­92
  • 20.­97
  • 20.­103
  • 21.­6
  • 21.­8
  • 21.­15
  • 21.­25
  • 21.­56
  • 21.­62
  • 21.­69
  • 21.­77
  • 22.­10
  • 22.­21
  • 22.­39
  • 22.­53
  • 22.­72
  • 23.­6
  • 23.­22-23
  • 24.­9
  • 24.­19
  • 24.­22
  • 24.­29
  • 24.­33
  • 25.­3
  • 25.­5
  • 25.­12
  • 26.­1
  • 26.­5
  • 26.­10
  • 26.­12
  • 26.­19
  • 26.­37
  • 26.­42
  • 27.­20-21
  • 27.­38
  • 28.­2
  • 30.­1
  • 30.­23
  • 31.­4-5
  • 31.­10
  • 31.­29
  • 31.­33
  • 32.­17
  • 32.­23-26
  • 32.­32
  • 32.­35
  • 32.­38
  • 32.­69
  • 32.­74
  • 33.­4
  • 33.­6
  • 33.­8
  • 33.­10-11
  • 33.­20
  • 33.­37-38
  • 33.­60
  • 34.­30
  • 34.­36
  • 35.­1-2
  • 35.­6
  • 35.­27
  • 35.­43
  • 35.­45
  • 36.­65
  • 37.­13
  • 37.­19
  • 39.­1-2
  • 39.­8
  • 39.­28
  • 39.­42
  • 39.­47
  • 39.­83
  • 40.­4
  • 40.­7
  • 40.­22
  • 40.­46
  • 40.­48-49
  • 41.­48
  • 41.­52
  • 42.­2
  • 43.­4
  • 43.­10
  • 44.­19
  • 44.­23
  • 45.­1-2
  • 45.­12
  • 45.­17
  • 46.­1-4
  • 46.­41
  • 47.­20-21
  • 48.­9
  • 48.­22
  • 50.­28
  • 52.­17
  • 52.­23
  • 54.­5
  • 56.­5
  • 58.­1
  • 58.­15
  • 61.­14
  • 61.­16
  • 61.­21-22
  • 62.­1-10
  • 62.­13-14
  • 62.­23-24
  • 62.­28
  • 62.­33-34
  • 62.­40
  • 62.­44
  • 62.­46
  • 63.­6
  • 63.­17-19
  • 63.­21
  • 63.­30
  • 63.­71
  • 63.­74
  • 63.­92
  • 63.­118
  • 63.­155
  • 64.­27-28
  • 65.­4
  • 67.­1
  • 69.­7
  • 69.­38
  • 69.­44
  • 69.­47
  • 70.­16
  • 70.­19
  • 70.­24
  • 71.­19
  • 71.­21
  • 71.­23
  • 71.­41
  • 72.­1
  • 72.­3
  • 72.­6-7
  • 72.­10
  • 72.­33
  • 73.­95
  • 73.­98
  • 73.­117
  • 74.­22
  • 74.­51
  • 74.­53
  • 75.­7
  • 76.­7
  • 76.­24
  • 76.­31-32
  • 76.­47
  • 76.­50
  • 77.­9
  • 84.­279
  • 84.­281
  • 84.­283
  • n.­952
g.­1242

perfection of patience

Wylie:
  • bzod pa’i pha rol tu phyin pa
Tibetan:
  • བཟོད་པའི་ཕ་རོལ་ཏུ་ཕྱིན་པ།
Sanskrit:
  • kṣāntipāramitā

Third of the six perfections.

Located in 241 passages in the translation:

  • 2.­3
  • 2.­8
  • 2.­12
  • 2.­28-30
  • 3.­39
  • 3.­43
  • 3.­84
  • 3.­104-105
  • 3.­107
  • 3.­136
  • 6.­29
  • 7.­6
  • 8.­21
  • 8.­42
  • 8.­45
  • 9.­33
  • 9.­35
  • 9.­48
  • 9.­53
  • 9.­57
  • 10.­1
  • 10.­37
  • 10.­50
  • 10.­59-60
  • 10.­63
  • 13.­4-5
  • 13.­8
  • 13.­15
  • 13.­20-22
  • 13.­24
  • 13.­27
  • 13.­30
  • 13.­41
  • 13.­46
  • 13.­54
  • 13.­66
  • 14.­2
  • 14.­15-17
  • 14.­27-28
  • 14.­31
  • 14.­48
  • 15.­2
  • 15.­5
  • 17.­60
  • 18.­5
  • 18.­24
  • 18.­37-38
  • 19.­5
  • 19.­20
  • 19.­74
  • 19.­90
  • 19.­105
  • 20.­5-7
  • 20.­14
  • 20.­17
  • 20.­40
  • 20.­57
  • 20.­68
  • 20.­75
  • 20.­92
  • 20.­97
  • 20.­103
  • 21.­6
  • 21.­8
  • 21.­15
  • 21.­25
  • 21.­56
  • 21.­62
  • 21.­69
  • 21.­77
  • 22.­10
  • 22.­21
  • 22.­39
  • 22.­53
  • 22.­72
  • 23.­6
  • 23.­22-23
  • 24.­9
  • 24.­19
  • 24.­22
  • 24.­29
  • 24.­33
  • 25.­3
  • 25.­5
  • 25.­12
  • 26.­1
  • 26.­5
  • 26.­10
  • 26.­12
  • 26.­19
  • 26.­37
  • 26.­43
  • 27.­20-21
  • 27.­38
  • 28.­2
  • 30.­1
  • 31.­4-5
  • 31.­10
  • 31.­29
  • 31.­33
  • 32.­17
  • 32.­23-26
  • 32.­32
  • 32.­35
  • 32.­38
  • 32.­69
  • 32.­74
  • 33.­4
  • 33.­6
  • 33.­8
  • 33.­10-11
  • 33.­20
  • 33.­37-38
  • 34.­36
  • 35.­6
  • 35.­27
  • 35.­43
  • 35.­45
  • 37.­13
  • 37.­19
  • 39.­28
  • 39.­42
  • 39.­83
  • 40.­4
  • 40.­22
  • 40.­46
  • 40.­48-49
  • 41.­48
  • 41.­52
  • 42.­2
  • 43.­10
  • 44.­19
  • 44.­23
  • 45.­1-2
  • 45.­12
  • 45.­17
  • 46.­1-3
  • 46.­41
  • 47.­20-21
  • 48.­9
  • 50.­28
  • 52.­17
  • 52.­24
  • 56.­5
  • 58.­1
  • 61.­17
  • 61.­23-24
  • 62.­3-4
  • 62.­11-20
  • 62.­25-26
  • 62.­28
  • 62.­35-36
  • 62.­40
  • 62.­47-48
  • 63.­6
  • 63.­17-19
  • 63.­22
  • 63.­30
  • 63.­71
  • 63.­74
  • 63.­92
  • 63.­118
  • 63.­155
  • 64.­28
  • 65.­4
  • 68.­1
  • 69.­7
  • 69.­38
  • 69.­44
  • 69.­47
  • 70.­16
  • 70.­20
  • 70.­24
  • 71.­19
  • 71.­21
  • 71.­24
  • 71.­29
  • 72.­1
  • 72.­3
  • 72.­11-12
  • 72.­18
  • 73.­95
  • 73.­98
  • 73.­117
  • 74.­22
  • 74.­51
  • 74.­53
  • 76.­7
  • 76.­24
  • 76.­31
  • 76.­33-34
  • 76.­47
  • 77.­9
  • 84.­219
  • 84.­271
  • 84.­277
  • n.­952
g.­1243

perfection of perseverance

Wylie:
  • brtson ’grus kyi pha rol tu phyin pa
Tibetan:
  • བརྩོན་འགྲུས་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ།
Sanskrit:
  • vīryapāramitā

Fourth of the six perfections.

Located in 243 passages in the translation:

  • 2.­3
  • 2.­8
  • 2.­12
  • 2.­28-30
  • 3.­39
  • 3.­43
  • 3.­85
  • 3.­104-105
  • 3.­107
  • 3.­137
  • 6.­29
  • 7.­6
  • 8.­21
  • 8.­42
  • 8.­45
  • 9.­33
  • 9.­35
  • 9.­48
  • 9.­53
  • 9.­57
  • 10.­1
  • 10.­38
  • 10.­50
  • 10.­59-60
  • 10.­63
  • 13.­4-5
  • 13.­9
  • 13.­16
  • 13.­21
  • 13.­23-27
  • 13.­30
  • 13.­41
  • 13.­47
  • 13.­55
  • 13.­66
  • 14.­2
  • 14.­18
  • 14.­27-28
  • 14.­31
  • 14.­48
  • 15.­2
  • 15.­6-7
  • 17.­60
  • 18.­5
  • 18.­24
  • 18.­37-38
  • 19.­5
  • 19.­20
  • 19.­74
  • 19.­90
  • 19.­105
  • 20.­5-7
  • 20.­14
  • 20.­17
  • 20.­40
  • 20.­57
  • 20.­68
  • 20.­75
  • 20.­92
  • 20.­97
  • 20.­103
  • 21.­6
  • 21.­8
  • 21.­15
  • 21.­25
  • 21.­56
  • 21.­62
  • 21.­69
  • 21.­77
  • 22.­10
  • 22.­21
  • 22.­39
  • 22.­53
  • 22.­72
  • 23.­6
  • 23.­22-23
  • 24.­9
  • 24.­19
  • 24.­22
  • 24.­29
  • 24.­33
  • 25.­3
  • 25.­5
  • 25.­12
  • 26.­1
  • 26.­5
  • 26.­10
  • 26.­12
  • 26.­19
  • 26.­37
  • 26.­43
  • 27.­20-21
  • 27.­38
  • 28.­2
  • 30.­1
  • 31.­4-5
  • 31.­10
  • 31.­29
  • 31.­33
  • 32.­17
  • 32.­23-26
  • 32.­32
  • 32.­35
  • 32.­38
  • 32.­69
  • 32.­74
  • 33.­4
  • 33.­6
  • 33.­8
  • 33.­10-11
  • 33.­20
  • 33.­37-38
  • 34.­36
  • 35.­6
  • 35.­27
  • 35.­43
  • 35.­45
  • 37.­13
  • 37.­19-20
  • 39.­28
  • 39.­42
  • 39.­83
  • 40.­4
  • 40.­22
  • 40.­46
  • 40.­48-49
  • 41.­48
  • 41.­52
  • 42.­2
  • 43.­10
  • 44.­19
  • 44.­23
  • 45.­1-2
  • 45.­12
  • 45.­17
  • 46.­1-3
  • 47.­20-21
  • 48.­9
  • 50.­28
  • 52.­17
  • 52.­25
  • 56.­5
  • 58.­1
  • 61.­18
  • 61.­25-26
  • 62.­5-6
  • 62.­15-16
  • 62.­21-30
  • 62.­37-38
  • 62.­40
  • 62.­49-50
  • 63.­6
  • 63.­17-19
  • 63.­23
  • 63.­30
  • 63.­71
  • 63.­74
  • 63.­92
  • 63.­118
  • 63.­155
  • 64.­27-28
  • 65.­4
  • 68.­1
  • 69.­7
  • 69.­38
  • 69.­44
  • 69.­47
  • 70.­16
  • 70.­24
  • 71.­19
  • 71.­21
  • 71.­30-34
  • 72.­1
  • 72.­3
  • 72.­19-21
  • 73.­95
  • 73.­98
  • 73.­117
  • 74.­22
  • 74.­51
  • 74.­53
  • 76.­7
  • 76.­24
  • 76.­31
  • 76.­35
  • 76.­38
  • 76.­47
  • 77.­9
  • 84.­260
  • 84.­264
  • 84.­270
  • n.­952
g.­1244

perfection of wisdom

Wylie:
  • shes rab kyi pha rol tu phyin pa
Tibetan:
  • ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ།
Sanskrit:
  • prajñā­pāramitā

Definition from the 84000 Glossary of Terms:

The sixth of the six perfections, it refers to the profound understanding of the emptiness of all phenomena, the realization of ultimate reality. It is often personified as a female deity, worshiped as the “Mother of All Buddhas” (sarva­jina­mātā).

Located in 1,973 passages in the translation:

  • s.­1
  • i.­1-2
  • i.­5-6
  • i.­8-9
  • i.­11-12
  • i.­15-16
  • i.­18-19
  • i.­26
  • i.­30
  • i.­32-36
  • i.­39-40
  • i.­43-49
  • i.­68
  • i.­70-71
  • i.­74
  • i.­77-79
  • i.­81-82
  • i.­84
  • i.­86-96
  • i.­98-112
  • i.­114-119
  • i.­121-122
  • i.­124-125
  • i.­128-129
  • i.­140-143
  • i.­147-153
  • i.­155
  • i.­161-162
  • i.­164
  • i.­170
  • i.­175
  • i.­178
  • i.­187-189
  • 1.­7
  • 1.­17
  • 1.­38
  • 2.­1-61
  • 2.­63
  • 3.­1-8
  • 3.­10
  • 3.­21-23
  • 3.­29
  • 3.­32-34
  • 3.­36-56
  • 3.­58-59
  • 3.­62
  • 3.­74-76
  • 3.­87
  • 3.­98
  • 3.­100-101
  • 3.­104-105
  • 3.­107
  • 3.­112
  • 3.­122
  • 3.­125-140
  • 3.­142-145
  • 4.­1-2
  • 4.­4-5
  • 5.­3
  • 5.­5
  • 6.­1-6
  • 6.­8
  • 6.­15
  • 6.­17
  • 6.­19
  • 6.­22-24
  • 6.­29-30
  • 6.­33-34
  • 6.­56
  • 6.­67-71
  • 6.­74
  • 7.­1-10
  • 7.­14
  • 7.­17
  • 7.­19-21
  • 7.­30
  • 8.­1
  • 8.­9-13
  • 8.­15
  • 8.­17-18
  • 8.­20-32
  • 8.­35
  • 8.­38-40
  • 8.­42-43
  • 8.­45
  • 8.­54
  • 9.­1-4
  • 9.­6-7
  • 9.­10-12
  • 9.­14-17
  • 9.­27
  • 9.­33-37
  • 9.­48
  • 9.­50-57
  • 10.­1
  • 10.­12
  • 10.­15-18
  • 10.­20
  • 10.­27-30
  • 10.­33
  • 10.­37-42
  • 10.­48-51
  • 10.­56-60
  • 10.­63
  • 11.­5-17
  • 11.­19-32
  • 11.­50
  • 11.­62
  • 11.­68-72
  • 12.­5
  • 12.­19
  • 13.­4-5
  • 13.­11-12
  • 13.­18
  • 13.­22
  • 13.­25
  • 13.­28-31
  • 13.­33-34
  • 13.­42
  • 13.­49
  • 13.­57
  • 13.­66
  • 14.­2
  • 14.­24-28
  • 14.­31
  • 14.­34
  • 14.­48
  • 15.­2
  • 15.­9
  • 15.­144
  • 16.­5
  • 16.­8-9
  • 17.­60
  • 18.­5
  • 18.­24
  • 18.­37-38
  • 18.­40
  • 19.­5
  • 19.­20
  • 19.­74
  • 19.­90
  • 19.­105
  • 19.­110
  • 20.­1-11
  • 20.­14
  • 20.­17
  • 20.­40-41
  • 20.­44
  • 20.­54
  • 20.­57
  • 20.­68
  • 20.­75
  • 20.­88-89
  • 20.­91-95
  • 20.­97
  • 20.­103
  • 21.­1
  • 21.­5-8
  • 21.­11
  • 21.­15
  • 21.­25
  • 21.­56
  • 21.­62
  • 21.­70-71
  • 21.­76-77
  • 21.­83-84
  • 21.­92-93
  • 21.­95-96
  • 22.­2-3
  • 22.­5
  • 22.­10-11
  • 22.­13-14
  • 22.­16-21
  • 22.­26-27
  • 22.­39
  • 22.­41
  • 22.­53
  • 22.­55-56
  • 22.­59-60
  • 22.­62
  • 22.­70
  • 22.­72
  • 22.­76
  • 23.­6
  • 23.­12-13
  • 23.­21-24
  • 24.­1
  • 24.­9
  • 24.­19-20
  • 24.­22
  • 24.­29
  • 24.­33
  • 24.­36-38
  • 24.­40
  • 24.­42-45
  • 24.­55-64
  • 24.­66-67
  • 24.­69
  • 24.­86
  • 25.­1-7
  • 25.­10-12
  • 26.­1-5
  • 26.­7-12
  • 26.­19
  • 26.­37-40
  • 26.­43
  • 26.­45-46
  • 26.­48
  • 27.­1-2
  • 27.­4-7
  • 27.­9-12
  • 27.­18-22
  • 27.­24
  • 27.­26
  • 27.­28
  • 27.­30
  • 27.­32
  • 27.­34-36
  • 27.­38
  • 28.­1-10
  • 28.­12-19
  • 29.­2-3
  • 29.­5-8
  • 29.­10-16
  • 30.­1-2
  • 30.­9-13
  • 30.­15-27
  • 30.­30-32
  • 30.­37
  • 30.­39-40
  • 31.­1-9
  • 31.­11-22
  • 31.­27-28
  • 31.­32-36
  • 31.­39-53
  • 31.­56-60
  • 32.­4-7
  • 32.­9-13
  • 32.­15-29
  • 32.­35-37
  • 32.­39-48
  • 32.­50-51
  • 32.­53
  • 32.­55
  • 32.­57
  • 32.­59
  • 32.­61-62
  • 32.­64-69
  • 32.­74
  • 33.­4
  • 33.­6
  • 33.­8
  • 33.­10-11
  • 33.­19-21
  • 33.­23
  • 33.­27-29
  • 33.­31
  • 33.­33-35
  • 33.­37-39
  • 33.­55-57
  • 34.­1-2
  • 34.­4-30
  • 34.­35-36
  • 34.­38-48
  • 35.­1-8
  • 35.­11-12
  • 35.­20-25
  • 35.­27
  • 35.­34-35
  • 35.­37-38
  • 35.­43-44
  • 36.­29
  • 36.­31-33
  • 36.­55-59
  • 36.­62-64
  • 36.­68
  • 36.­70
  • 36.­76-77
  • 36.­79-80
  • 37.­1-5
  • 37.­7-8
  • 37.­11-14
  • 37.­16
  • 37.­19
  • 37.­23-25
  • 37.­28
  • 37.­30
  • 37.­32-34
  • 37.­36-38
  • 37.­42
  • 37.­44-45
  • 37.­47
  • 37.­49-69
  • 37.­71-74
  • 37.­76-81
  • 38.­1-64
  • 38.­66-95
  • 39.­1-6
  • 39.­8
  • 39.­12-26
  • 39.­28-29
  • 39.­31
  • 39.­35
  • 39.­37
  • 39.­39
  • 39.­42-47
  • 39.­49-50
  • 39.­52-55
  • 39.­57-68
  • 39.­70
  • 39.­72
  • 39.­74-83
  • 39.­85-89
  • 40.­4
  • 40.­8-12
  • 40.­17
  • 40.­22-24
  • 40.­26-28
  • 40.­30-32
  • 40.­34
  • 40.­36
  • 40.­38
  • 40.­41
  • 40.­43-49
  • 40.­51-55
  • 41.­1-42
  • 41.­45-52
  • 42.­2-6
  • 42.­8-10
  • 42.­17
  • 42.­19-24
  • 42.­28-29
  • 42.­31-32
  • 43.­1-2
  • 43.­9-10
  • 43.­12
  • 43.­14-16
  • 43.­18-19
  • 43.­21-34
  • 44.­1-4
  • 44.­8-9
  • 44.­11-12
  • 44.­14-23
  • 45.­1-5
  • 45.­8-10
  • 45.­12
  • 45.­14-18
  • 46.­1-4
  • 46.­41
  • 46.­45
  • 47.­1-2
  • 47.­4-5
  • 47.­7
  • 47.­10
  • 47.­15-28
  • 48.­1
  • 48.­8-9
  • 48.­31-32
  • 48.­38-43
  • 48.­84
  • 48.­99
  • 49.­6
  • 49.­28
  • 49.­30-33
  • 50.­11
  • 50.­19
  • 50.­27-28
  • 50.­30
  • 50.­35
  • 51.­11
  • 51.­16-31
  • 51.­33
  • 51.­47-48
  • 51.­52
  • 51.­57
  • 51.­72-74
  • 51.­78
  • 51.­80
  • 52.­1-2
  • 52.­17
  • 52.­19-21
  • 52.­27
  • 53.­1
  • 53.­7
  • 54.­1-2
  • 54.­5-6
  • 54.­10-11
  • 54.­16-20
  • 54.­22
  • 55.­15-16
  • 55.­22
  • 55.­32-36
  • 55.­46
  • 55.­49-51
  • 55.­54-59
  • 55.­62-68
  • 55.­77
  • 56.­1-11
  • 56.­15-21
  • 57.­11-15
  • 57.­18
  • 57.­20-21
  • 58.­1
  • 58.­14-15
  • 58.­17-19
  • 58.­21-24
  • 58.­26
  • 58.­34
  • 59.­1-13
  • 59.­15
  • 59.­17-19
  • 59.­23
  • 60.­4-7
  • 60.­11-13
  • 60.­15-20
  • 60.­22-23
  • 60.­25-26
  • 60.­28
  • 60.­33-36
  • 60.­38-39
  • 61.­1-14
  • 61.­20
  • 61.­29-30
  • 62.­9-10
  • 62.­19-20
  • 62.­28-30
  • 62.­39-52
  • 62.­56
  • 63.­6
  • 63.­8-19
  • 63.­25-37
  • 63.­42-55
  • 63.­57-60
  • 63.­68-75
  • 63.­92-98
  • 63.­100-105
  • 63.­107-108
  • 63.­117-119
  • 63.­122-123
  • 63.­129-131
  • 63.­138-146
  • 63.­155-156
  • 63.­161
  • 63.­165-166
  • 63.­170
  • 63.­203-213
  • 63.­215-217
  • 63.­220-222
  • 64.­1
  • 64.­5
  • 64.­9
  • 64.­12-13
  • 64.­27-30
  • 64.­35
  • 65.­4
  • 65.­9-11
  • 65.­13-15
  • 65.­17
  • 68.­2
  • 69.­2-4
  • 69.­7
  • 69.­17-20
  • 69.­29
  • 69.­32
  • 69.­34
  • 69.­37-38
  • 69.­40-47
  • 70.­5-6
  • 70.­16
  • 70.­23-24
  • 70.­32
  • 70.­34-38
  • 70.­43
  • 71.­10-24
  • 71.­29-32
  • 71.­34-35
  • 71.­37-39
  • 71.­41
  • 71.­43
  • 72.­1-3
  • 72.­6-7
  • 72.­10-11
  • 72.­19
  • 72.­22
  • 72.­24
  • 72.­30-33
  • 72.­38-39
  • 73.­3-6
  • 73.­8-10
  • 73.­13
  • 73.­15
  • 73.­26-27
  • 73.­95
  • 73.­97-98
  • 73.­102-104
  • 73.­112
  • 73.­117-118
  • 74.­14-16
  • 74.­20-23
  • 74.­31-32
  • 74.­46-47
  • 74.­50-55
  • 75.­1-17
  • 75.­19
  • 75.­21
  • 75.­23
  • 76.­2-7
  • 76.­13
  • 76.­15-17
  • 76.­24
  • 76.­26
  • 76.­31
  • 76.­44-47
  • 76.­49
  • 77.­8-9
  • 77.­39
  • 78.­27-29
  • 78.­32-35
  • 78.­41-42
  • 78.­48-50
  • 79.­11
  • 79.­18-19
  • 79.­24
  • 80.­6
  • 81.­4
  • 81.­6-7
  • 81.­9-10
  • 81.­12-13
  • 81.­32
  • 81.­38
  • 82.­1
  • 83.­1-2
  • 83.­33-34
  • 83.­51-53
  • 83.­59-61
  • 84.­1-2
  • 84.­6
  • 84.­13
  • 84.­15
  • 84.­24-30
  • 84.­41
  • 84.­43
  • 84.­47
  • 84.­49-51
  • 84.­54
  • 84.­57
  • 84.­59-60
  • 84.­79
  • 84.­81
  • 84.­84
  • 84.­88
  • 84.­92
  • 84.­94-95
  • 84.­97-98
  • 84.­100
  • 84.­102
  • 84.­106-107
  • 84.­111
  • 84.­113-115
  • 84.­118
  • 84.­120
  • 84.­122
  • 84.­126
  • 84.­130
  • 84.­134
  • 84.­139
  • 84.­148
  • 84.­153-154
  • 84.­174
  • 84.­200
  • 84.­203
  • 84.­205-207
  • 84.­209
  • 84.­211
  • 84.­215
  • 84.­223
  • 84.­228
  • 84.­237
  • 84.­243
  • 84.­248
  • 84.­265
  • 85.­1-3
  • 85.­5-10
  • 85.­13-14
  • 85.­16
  • 85.­18
  • 85.­20
  • 85.­25
  • 85.­30
  • 85.­32
  • 85.­37
  • 85.­39
  • 85.­41
  • 85.­44
  • 85.­47
  • 85.­52
  • 85.­55-56
  • 85.­58-59
  • 85.­61-64
  • 86.­12-13
  • 86.­18
  • 86.­22
  • 86.­29
  • 86.­32
  • 86.­42-43
  • 87.­1-5
  • c.­1
  • n.­29
  • n.­74
  • n.­119
  • n.­153
  • n.­172
  • n.­195
  • n.­228
  • n.­347
  • n.­380
  • n.­436-437
  • n.­439
  • n.­456
  • n.­496
  • n.­505
  • n.­522
  • n.­528
  • n.­615
  • n.­621
  • n.­647
  • n.­651-652
  • n.­667
  • n.­804
  • n.­869
  • n.­893
  • n.­903
  • n.­924
  • n.­952
  • n.­961
  • n.­1028-1029
  • n.­1043
  • n.­1051
  • n.­1055-1056
  • n.­1084
  • n.­1110
  • n.­1117
  • n.­1119
  • n.­1122
  • n.­1126
  • g.­145
  • g.­163
  • g.­597
  • g.­1043
  • g.­1280
  • g.­1567
  • g.­1586
  • g.­1696
  • g.­1832
g.­1245

perfectly complete buddha

Wylie:
  • yang dag par rdzogs pa’i sangs rgyas
Tibetan:
  • ཡང་དག་པར་རྫོགས་པའི་སངས་རྒྱས།
Sanskrit:
  • samyak­saṃ­buddha

Located in 250 passages in the translation:

  • i.­96
  • 1.­17
  • 1.­24-29
  • 1.­31-32
  • 2.­25
  • 2.­60
  • 3.­7
  • 3.­18
  • 3.­48
  • 3.­56
  • 3.­65
  • 3.­88
  • 3.­105
  • 3.­110
  • 3.­122-123
  • 3.­146-147
  • 3.­152
  • 4.­5
  • 5.­5
  • 5.­7-8
  • 5.­13
  • 9.­25-26
  • 10.­59
  • 11.­11-15
  • 11.­28
  • 12.­9
  • 14.­2
  • 15.­23
  • 16.­46
  • 18.­10
  • 18.­30
  • 18.­37
  • 19.­36-40
  • 19.­57
  • 19.­113
  • 20.­1
  • 20.­53
  • 20.­71
  • 21.­27
  • 21.­83
  • 21.­95
  • 22.­15
  • 22.­37
  • 22.­42
  • 22.­49
  • 22.­54
  • 22.­58
  • 22.­62
  • 22.­64
  • 22.­68
  • 24.­14
  • 24.­19
  • 24.­87
  • 25.­1-2
  • 25.­5
  • 25.­15
  • 25.­18
  • 27.­4
  • 27.­6
  • 27.­8-11
  • 28.­1
  • 28.­7
  • 28.­10
  • 29.­9
  • 29.­12
  • 30.­11
  • 30.­37
  • 30.­40
  • 31.­7
  • 31.­11
  • 31.­15
  • 31.­17
  • 31.­35-36
  • 31.­39-40
  • 31.­57
  • 31.­59
  • 32.­5
  • 32.­21
  • 32.­44
  • 33.­12
  • 33.­29
  • 33.­34
  • 33.­57
  • 33.­59-60
  • 34.­2
  • 35.­1-2
  • 35.­11
  • 37.­10
  • 37.­17
  • 37.­37
  • 39.­1
  • 39.­41
  • 39.­62
  • 39.­66
  • 39.­68
  • 39.­79
  • 39.­87-90
  • 41.­47
  • 42.­2-5
  • 42.­14
  • 42.­16
  • 42.­23
  • 42.­31
  • 43.­9
  • 43.­12
  • 43.­30-34
  • 44.­11
  • 44.­22
  • 45.­11
  • 48.­1
  • 49.­29-31
  • 50.­1
  • 50.­13
  • 50.­28-29
  • 50.­32-34
  • 50.­37-39
  • 50.­42
  • 51.­3
  • 52.­36
  • 53.­1
  • 53.­5
  • 53.­7
  • 53.­9
  • 55.­2
  • 55.­9
  • 55.­12-13
  • 55.­15
  • 55.­31
  • 55.­49
  • 56.­6
  • 57.­17
  • 58.­2
  • 58.­6
  • 58.­22
  • 58.­33
  • 59.­9
  • 59.­13
  • 59.­16
  • 59.­18
  • 60.­8
  • 60.­10-12
  • 60.­14
  • 60.­20
  • 60.­22
  • 60.­28-29
  • 60.­32
  • 60.­36
  • 62.­43
  • 63.­149
  • 63.­153-154
  • 63.­175
  • 63.­198
  • 63.­206
  • 64.­19
  • 65.­17
  • 69.­23
  • 69.­36
  • 70.­11
  • 70.­13
  • 70.­27-31
  • 70.­48
  • 72.­9
  • 72.­20
  • 72.­32
  • 73.­10
  • 73.­97
  • 76.­7-8
  • 76.­20
  • 77.­22
  • 77.­41
  • 78.­46
  • 79.­2-3
  • 80.­1
  • 80.­3
  • 81.­21-25
  • 81.­27-28
  • 81.­31-33
  • 82.­8
  • 82.­14
  • 85.­1
  • 85.­5
  • 85.­10
  • 85.­41
  • 85.­43
  • 85.­61
  • 86.­22
  • 86.­29
  • 86.­39
  • n.­1031
g.­1249

performance of miraculous power

Wylie:
  • rdzu ’phrul gyi yul
  • rdzu ’phrul bya ba
Tibetan:
  • རྫུ་འཕྲུལ་གྱི་ཡུལ།
  • རྫུ་འཕྲུལ་བྱ་བ།
Sanskrit:
  • ṛddhividhi

Located in 11 passages in the translation:

  • i.­164
  • 1.­8
  • 3.­44
  • 3.­126-127
  • 16.­104
  • 62.­38
  • 70.­10
  • 78.­34
  • 78.­36
  • g.­269
g.­1250

perseverance

Wylie:
  • brtson ’grus
Tibetan:
  • བརྩོན་འགྲུས།
Sanskrit:
  • vīrya

The fourth of the six perfections, it is also among the seven limbs of awakening, the five faculties, the four legs of miraculous power, and the five powers. Also translated here as “effort.”

Located in 162 passages in the translation:

  • i.­54
  • i.­134
  • i.­165
  • 3.­111
  • 3.­122
  • 3.­141-142
  • 4.­3
  • 4.­5
  • 6.­31
  • 6.­33
  • 7.­17
  • 7.­20
  • 8.­6
  • 8.­11
  • 8.­54
  • 10.­38
  • 13.­9
  • 13.­16
  • 13.­47
  • 14.­18-20
  • 16.­21-24
  • 16.­44-46
  • 16.­86
  • 21.­77
  • 26.­35
  • 26.­47
  • 27.­18
  • 30.­3-6
  • 30.­23
  • 31.­49-50
  • 32.­23
  • 32.­25
  • 33.­19
  • 33.­21
  • 33.­31
  • 33.­35
  • 33.­57
  • 33.­60-62
  • 34.­5
  • 34.­7-8
  • 34.­10
  • 34.­26
  • 34.­30
  • 35.­1-2
  • 35.­4
  • 35.­7
  • 36.­2
  • 36.­4
  • 36.­39
  • 36.­65
  • 36.­67-68
  • 36.­70
  • 37.­67
  • 37.­73
  • 37.­79
  • 38.­85
  • 39.­1-3
  • 39.­6
  • 39.­8
  • 39.­47-48
  • 39.­52
  • 40.­7
  • 40.­43
  • 41.­44
  • 43.­4
  • 45.­11
  • 45.­13
  • 46.­3-4
  • 46.­41
  • 47.­30
  • 48.­5
  • 48.­8
  • 48.­22
  • 48.­31
  • 48.­38
  • 48.­40
  • 48.­42-43
  • 50.­13
  • 51.­22-23
  • 52.­11
  • 52.­25
  • 54.­5
  • 55.­49
  • 61.­18
  • 62.­6
  • 62.­22
  • 62.­50
  • 63.­60-61
  • 63.­66
  • 63.­75
  • 69.­47
  • 69.­50
  • 70.­21-24
  • 71.­5-10
  • 71.­12
  • 71.­14
  • 71.­18
  • 71.­33
  • 72.­4
  • 72.­33
  • 73.­8
  • 73.­41-44
  • 73.­101
  • 75.­10
  • 75.­12
  • 76.­15
  • 76.­48
  • 77.­8
  • 77.­31
  • 78.­40
  • 78.­55
  • 83.­1
  • 84.­55
  • 84.­131
  • 85.­10
  • 86.­39
  • n.­111
  • n.­291
  • n.­1066-1067
  • g.­158
  • g.­591
  • g.­597
  • g.­598
  • g.­645
  • g.­1519
  • g.­1547
g.­1251

person

Wylie:
  • gang zag
Tibetan:
  • གང་ཟག
Sanskrit:
  • puruṣa

Located in 10 passages in the translation:

  • 6.­69
  • 8.­6
  • 12.­3
  • 19.­70
  • 20.­61
  • 21.­25
  • 46.­34
  • 69.­44
  • 75.­21
  • 81.­12
g.­1255

phenomenon

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

See “dharma.”

Located in 282 passages in the translation:

  • i.­22
  • i.­29
  • i.­37-38
  • i.­40
  • i.­42
  • i.­44-46
  • i.­48
  • i.­51
  • i.­53-54
  • i.­58
  • i.­62-63
  • i.­66
  • i.­68
  • i.­70-71
  • i.­73
  • i.­75
  • i.­81
  • i.­83-84
  • i.­93
  • i.­98-99
  • i.­101
  • i.­110-111
  • i.­119-121
  • i.­126-130
  • i.­139
  • i.­143
  • i.­149-150
  • i.­152-153
  • i.­156
  • i.­160
  • i.­162
  • i.­165-166
  • i.­171
  • i.­175-176
  • i.­180-186
  • i.­188
  • 1.­2
  • 2.­3
  • 2.­32
  • 3.­22
  • 3.­49
  • 3.­116
  • 3.­144
  • 6.­4-6
  • 6.­8
  • 6.­15
  • 6.­17
  • 6.­19
  • 6.­21-22
  • 6.­57
  • 6.­68
  • 8.­10
  • 9.­31
  • 11.­27
  • 11.­33-36
  • 11.­39-40
  • 11.­43-50
  • 11.­56
  • 13.­8
  • 15.­29
  • 15.­112-114
  • 15.­143
  • 16.­93
  • 17.­9
  • 17.­93
  • 20.­9
  • 38.­9
  • 38.­25
  • 38.­38
  • 38.­40
  • 38.­43-52
  • 38.­95
  • 46.­5-6
  • 46.­11-12
  • 46.­14-15
  • 46.­17
  • 46.­22-44
  • 47.­15
  • 48.­19
  • 50.­17
  • 51.­35
  • 51.­40-45
  • 51.­50-51
  • 52.­4
  • 54.­2
  • 54.­13
  • 55.­4
  • 55.­35-37
  • 55.­54
  • 55.­77
  • 57.­14
  • 58.­17-18
  • 58.­29-30
  • 58.­33
  • 59.­5
  • 59.­20-21
  • 59.­24
  • 61.­8-10
  • 62.­10
  • 62.­42-43
  • 63.­18
  • 63.­29-31
  • 63.­51
  • 63.­59-60
  • 63.­122
  • 63.­132
  • 63.­156
  • 63.­190
  • 63.­202-203
  • 64.­26
  • 64.­28-32
  • 69.­21
  • 70.­6
  • 70.­8-9
  • 70.­14-15
  • 70.­26
  • 70.­33
  • 70.­42
  • 70.­44-48
  • 71.­1-2
  • 71.­36
  • 72.­24
  • 72.­30-32
  • 72.­38
  • 73.­20-21
  • 73.­93
  • 74.­11-12
  • 74.­14
  • 74.­16
  • 75.­7-10
  • 75.­16
  • 75.­18-19
  • 75.­23
  • 75.­32
  • 76.­26-27
  • 76.­34
  • 76.­46
  • 79.­9-12
  • 80.­5-6
  • 81.­9-10
  • 81.­36-37
  • 84.­47
  • 84.­61
  • 84.­287
  • 85.­18
  • n.­36
  • n.­72
  • n.­121
  • n.­130
  • n.­842
  • g.­255
  • g.­371
  • g.­397
  • g.­405
  • g.­637
  • g.­686
  • g.­817
  • g.­821
  • g.­1412
  • g.­1463
  • g.­1504
  • g.­1750
  • g.­1906
g.­1260

physical remains

Wylie:
  • sku gdung
  • ring bsrel
Tibetan:
  • སྐུ་གདུང་།
  • རིང་བསྲེལ།
Sanskrit:
  • śarīra
  • dhātu

Located in 24 passages in the translation:

  • i.­89
  • 27.­7
  • 27.­10
  • 31.­1-2
  • 31.­7
  • 31.­13
  • 31.­19-20
  • 31.­29-34
  • 31.­54-55
  • 31.­61
  • 71.­5
  • 71.­30
  • 84.­51-52
  • 84.­54
  • n.­903
g.­1265

places that preclude a perfect human birth

Wylie:
  • mi khom pa
Tibetan:
  • མི་ཁོམ་པ།
Sanskrit:
  • akṣaṇa

See also n.­1126.

Located in 8 passages in the translation:

  • 1.­8-9
  • 64.­6
  • 65.­17
  • 76.­34
  • 85.­5
  • 87.­1
  • n.­1078
g.­1268

pliability

Wylie:
  • shin tu sbyangs pa
Tibetan:
  • ཤིན་ཏུ་སྦྱངས་པ།
Sanskrit:
  • prasrabdhi
  • praśrabdhi

Definition from the 84000 Glossary of Terms:

Fifth among the branches or limbs of awakening (Skt. bodhyaṅga); a condition of calm, clarity, and composure in mind and body that serves as an antidote to negativity and confers a mental and physical capacity that facilitates meditation and virtuous action.

Located in 3 passages in the translation:

  • 16.­24
  • 73.­44
  • g.­1519
g.­1269

plucked out of thin air

Wylie:
  • glo bur du
Tibetan:
  • གློ་བུར་དུ།
Sanskrit:
  • āgantuka

Located in 15 passages in the translation:

  • i.­171
  • i.­186
  • 3.­2
  • 20.­55
  • 20.­59-60
  • 74.­16
  • 83.­4
  • 83.­8
  • 83.­26-30
  • 83.­32
g.­1275

power

Wylie:
  • stobs
Tibetan:
  • སྟོབས།
Sanskrit:
  • bala

Located in 2 passages in the translation:

  • 81.­4
  • g.­1694
g.­1276

powers

Wylie:
  • stobs
Tibetan:
  • སྟོབས།
Sanskrit:
  • bala

May refer to either the “five powers” (in lists after the “[five] faculties”) or the “ten powers of the tathāgatas.”

Located in 156 passages in the translation:

  • i.­38
  • 3.­31
  • 3.­62
  • 3.­66
  • 3.­71
  • 3.­76
  • 3.­107
  • 3.­111
  • 6.­29
  • 7.­20
  • 7.­27-28
  • 8.­6
  • 8.­19
  • 8.­34
  • 8.­39
  • 9.­2
  • 10.­40
  • 10.­48
  • 10.­56
  • 10.­63
  • 10.­68
  • 11.­19
  • 11.­24
  • 12.­3
  • 12.­11
  • 12.­18
  • 13.­51
  • 14.­2
  • 18.­8
  • 18.­38
  • 19.­76
  • 19.­91
  • 19.­107
  • 20.­6
  • 20.­23
  • 20.­34
  • 20.­42
  • 20.­50
  • 20.­59
  • 20.­70
  • 20.­93
  • 20.­99
  • 20.­105
  • 21.­3
  • 21.­6
  • 21.­10
  • 21.­12
  • 21.­17-18
  • 21.­25
  • 21.­40-41
  • 21.­46
  • 21.­58-59
  • 22.­23
  • 22.­30
  • 22.­40
  • 22.­53
  • 22.­72
  • 23.­8
  • 23.­17
  • 23.­22-23
  • 24.­11
  • 24.­19
  • 24.­24
  • 24.­31
  • 24.­33
  • 24.­41
  • 24.­51
  • 25.­3
  • 25.­5
  • 26.­1
  • 26.­6
  • 26.­10
  • 26.­12
  • 26.­44
  • 26.­48
  • 27.­3
  • 27.­11
  • 27.­20
  • 28.­2
  • 28.­18
  • 30.­23
  • 31.­3
  • 31.­29
  • 31.­45
  • 31.­50
  • 32.­17
  • 32.­35
  • 32.­49
  • 32.­69
  • 33.­11
  • 33.­37-38
  • 33.­60
  • 34.­30
  • 34.­47
  • 35.­4
  • 35.­29
  • 35.­43
  • 35.­45
  • 36.­2
  • 36.­4
  • 36.­39
  • 36.­65
  • 36.­67
  • 36.­80
  • 37.­4
  • 37.­19
  • 37.­67
  • 37.­73
  • 37.­79
  • 38.­73
  • 39.­2
  • 39.­8
  • 39.­52
  • 39.­73
  • 39.­83
  • 40.­30
  • 40.­43
  • 40.­48-49
  • 41.­45
  • 41.­48
  • 41.­52
  • 42.­2
  • 42.­9
  • 43.­4
  • 43.­11
  • 43.­24
  • 44.­23
  • 45.­2
  • 46.­3-4
  • 46.­43
  • 47.­18
  • 47.­30
  • 48.­5
  • 48.­22
  • 49.­31
  • 57.­11
  • 60.­4
  • 69.­44
  • 69.­47
  • 71.­32
  • 74.­51
  • 84.­98
  • 84.­174
  • 84.­180
  • 84.­195
  • 84.­241
  • g.­6
  • g.­598
g.­1278

Prabhākarī

Wylie:
  • ’od byed pa
Tibetan:
  • འོད་བྱེད་པ།
Sanskrit:
  • prabhākarī

Lit. “Light Maker.” The third level of accomplishment pertaining to bodhisattvas. See “ten bodhisattva levels.”

Located in 2 passages in the translation:

  • 18.­38
  • g.­1690
g.­1280

practice it for suchness

Wylie:
  • de bzhin nyid du sgrub
  • de bzhin nyid la sgrub
Tibetan:
  • དེ་བཞིན་ཉིད་དུ་སྒྲུབ།
  • དེ་བཞིན་ཉིད་ལ་སྒྲུབ།
Sanskrit:
  • tathatvāya pratipad

To practice “for suchness” or “in suchness” is, from the perspective of the perfection of wisdom, to practice the indivisible unity of the ultimate and conventional thought of awakening. See also n.­479.

Located in 15 passages in the translation:

  • 22.­41
  • 39.­1
  • 39.­78
  • 39.­81-83
  • 56.­3
  • 56.­5
  • 56.­17
  • 57.­13
  • 59.­19
  • 71.­29
  • 73.­18
  • 79.­19
  • n.­490
g.­1284

Prajāpati

Wylie:
  • skye dgu’i bdag po
Tibetan:
  • སྐྱེ་དགུའི་བདག་པོ།
Sanskrit:
  • prajāpati

The “lord of creatures,” a Hindu god presiding over procreation and the protector of life.

Located in 3 passages in the translation:

  • 25.­1
  • 59.­7-8
g.­1287

Pramuditā

Wylie:
  • rab tu dga’ ba
Tibetan:
  • རབ་ཏུ་དགའ་བ།
Sanskrit:
  • pramuditā

Lit. “Joyful.” The first level of accomplishment pertaining to bodhisattvas. See “ten bodhisattva levels.”

Located in 3 passages in the translation:

  • 17.­2
  • 18.­38
  • g.­1690
g.­1289

pratyekabuddha

Wylie:
  • rang sangs rgyas
Tibetan:
  • རང་སངས་རྒྱས།
Sanskrit:
  • pratyekabuddha

Definition from the 84000 Glossary of Terms:

Literally, “buddha for oneself” or “solitary realizer.” Someone who, in his or her last life, attains awakening entirely through their own contemplation, without relying on a teacher. Unlike the awakening of a fully realized buddha (samyaksambuddha), the accomplishment of a pratyeka­buddha is not regarded as final or ultimate. They attain realization of the nature of dependent origination, the selflessness of the person, and a partial realization of the selflessness of phenomena, by observing the suchness of all that arises through interdependence. This is the result of progress in previous lives but, unlike a buddha, they do not have the necessary merit, compassion or motivation to teach others. They are named as “rhinoceros-like” (khaḍgaviṣāṇakalpa) for their preference for staying in solitude or as “congregators” (vargacārin) when their preference is to stay among peers.

Located in 346 passages in the translation:

  • i.­42-43
  • i.­55
  • i.­81
  • i.­96
  • i.­185
  • 2.­6
  • 2.­34
  • 2.­45
  • 3.­4
  • 3.­6-11
  • 3.­13
  • 3.­17-18
  • 3.­28
  • 3.­68
  • 3.­103
  • 3.­105
  • 3.­111
  • 3.­125
  • 3.­143-144
  • 4.­5
  • 6.­3
  • 6.­69
  • 7.­22
  • 7.­30
  • 8.­11
  • 8.­32
  • 8.­42
  • 9.­8
  • 9.­19
  • 9.­38
  • 9.­46
  • 10.­33-34
  • 10.­39
  • 10.­65
  • 11.­54
  • 11.­59
  • 12.­7-9
  • 12.­12
  • 12.­15
  • 12.­19
  • 13.­6-7
  • 13.­10
  • 13.­17
  • 13.­20
  • 13.­22-23
  • 13.­25-26
  • 13.­28-29
  • 13.­31
  • 13.­45
  • 13.­57
  • 13.­70
  • 15.­23
  • 16.­46
  • 17.­7
  • 17.­25
  • 17.­37
  • 17.­51
  • 17.­60
  • 17.­62
  • 17.­95
  • 18.­10
  • 18.­29
  • 18.­37-38
  • 19.­29
  • 19.­31
  • 19.­80
  • 19.­109
  • 20.­3-5
  • 20.­29-30
  • 20.­42
  • 20.­53
  • 20.­71
  • 21.­25-28
  • 21.­34
  • 21.­83
  • 22.­25
  • 22.­31
  • 22.­36-37
  • 22.­48
  • 22.­52-53
  • 22.­73
  • 22.­75
  • 23.­9
  • 23.­17
  • 23.­22-23
  • 24.­12
  • 24.­14
  • 24.­19
  • 24.­24
  • 24.­31
  • 24.­63-64
  • 25.­1-3
  • 25.­14
  • 25.­18
  • 26.­1
  • 26.­41
  • 27.­11
  • 27.­16
  • 27.­38
  • 28.­1
  • 28.­4
  • 28.­7
  • 28.­11-12
  • 29.­7-8
  • 30.­11
  • 30.­13
  • 30.­19
  • 30.­23
  • 31.­3
  • 31.­13
  • 31.­41
  • 31.­44
  • 31.­57
  • 31.­59-60
  • 32.­7
  • 32.­9
  • 32.­60-61
  • 32.­74
  • 33.­1-2
  • 33.­31
  • 33.­36
  • 33.­45
  • 33.­57
  • 33.­59-60
  • 34.­2
  • 34.­26
  • 35.­6
  • 35.­9
  • 37.­74
  • 38.­92
  • 39.­42
  • 39.­74-76
  • 39.­79
  • 40.­31-32
  • 40.­34
  • 40.­36
  • 40.­38
  • 40.­41
  • 40.­55
  • 41.­41
  • 41.­45
  • 42.­30
  • 43.­44
  • 44.­3
  • 44.­9-12
  • 46.­44
  • 48.­32-34
  • 48.­65
  • 48.­69
  • 49.­2
  • 49.­30
  • 49.­35
  • 50.­2
  • 50.­28
  • 51.­2
  • 51.­20-21
  • 52.­25
  • 52.­49
  • 54.­15
  • 55.­9
  • 55.­21-23
  • 55.­44
  • 55.­54
  • 56.­5
  • 56.­28
  • 57.­13
  • 57.­19-20
  • 58.­2
  • 58.­32
  • 60.­6
  • 60.­8
  • 60.­14
  • 60.­25-26
  • 60.­29
  • 60.­38
  • 62.­22
  • 62.­45-46
  • 62.­52
  • 63.­56
  • 63.­71
  • 63.­119
  • 63.­147
  • 63.­175-178
  • 63.­192
  • 63.­196-197
  • 63.­203
  • 63.­206
  • 63.­210
  • 64.­4
  • 64.­7-8
  • 64.­17-18
  • 64.­30
  • 66.­6
  • 67.­1
  • 68.­2
  • 69.­21-23
  • 69.­25-26
  • 69.­29
  • 69.­34
  • 69.­36
  • 69.­38
  • 70.­2
  • 70.­15
  • 70.­48
  • 71.­28
  • 71.­32
  • 72.­5
  • 72.­15-17
  • 72.­24
  • 72.­32
  • 73.­6-7
  • 73.­10
  • 73.­12
  • 73.­18
  • 73.­85
  • 73.­104
  • 74.­24
  • 74.­26-27
  • 74.­53
  • 75.­8
  • 75.­14-15
  • 75.­24
  • 76.­7
  • 76.­32
  • 76.­46
  • 77.­4
  • 77.­6
  • 78.­3-4
  • 78.­8
  • 78.­12
  • 78.­36
  • 78.­40
  • 79.­4
  • 79.­8
  • 79.­24
  • 80.­1
  • 81.­20
  • 81.­22-23
  • 81.­30-32
  • 82.­8-9
  • 82.­14
  • 84.­33-34
  • 84.­92
  • 84.­111
  • 84.­153
  • 84.­182
  • 84.­186
  • 84.­193
  • 84.­211
  • 84.­225
  • 84.­240
  • 84.­246
  • 84.­258-259
  • 84.­272
  • 84.­275
  • 84.­279
  • 84.­282
  • 84.­292
  • 85.­18
  • n.­119
  • n.­153
  • n.­216
  • n.­340
  • n.­347
  • n.­363-364
  • n.­414
  • n.­620
  • n.­893
  • n.­1029
  • g.­1290
  • g.­1291
  • g.­1690
  • g.­1692
  • g.­1729
  • g.­1730
  • g.­1809
g.­1290

Pratyekabuddha level

Wylie:
  • rang sangs rgyas sa
Tibetan:
  • རང་སངས་རྒྱས་ས།
Sanskrit:
  • pratyekabuddhabhūmi

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

Located in 129 passages in the translation:

  • i.­61
  • i.­117
  • 3.­15-16
  • 3.­47
  • 3.­52
  • 3.­122
  • 3.­132
  • 7.­10
  • 7.­12
  • 7.­30
  • 9.­9
  • 10.­43-48
  • 13.­14
  • 13.­48
  • 13.­53-54
  • 17.­18
  • 17.­38
  • 17.­128
  • 18.­38
  • 19.­57
  • 20.­53
  • 22.­48
  • 26.­36
  • 27.­19
  • 28.­12
  • 30.­14
  • 31.­12
  • 31.­18
  • 31.­33
  • 32.­40
  • 38.­41
  • 39.­31
  • 44.­23
  • 45.­1-5
  • 45.­8
  • 45.­10
  • 45.­12
  • 45.­14-15
  • 45.­17-18
  • 47.­11-12
  • 48.­38-40
  • 49.­6
  • 49.­25
  • 49.­31
  • 50.­7
  • 50.­31
  • 50.­33
  • 51.­59
  • 54.­8-9
  • 55.­1
  • 55.­10
  • 55.­15-16
  • 56.­19
  • 57.­9
  • 57.­12
  • 57.­20
  • 58.­16
  • 58.­18-19
  • 58.­21
  • 58.­23
  • 59.­3-4
  • 59.­17
  • 60.­7
  • 61.­7
  • 61.­28
  • 62.­2
  • 62.­8
  • 62.­10
  • 62.­14
  • 62.­22
  • 62.­24
  • 62.­26
  • 62.­32
  • 62.­34
  • 62.­38
  • 62.­45
  • 63.­21
  • 63.­58
  • 64.­15
  • 64.­18
  • 65.­10
  • 65.­13
  • 69.­2
  • 69.­24
  • 69.­38
  • 69.­40
  • 70.­2
  • 70.­18-20
  • 70.­22
  • 70.­24
  • 71.­36
  • 72.­24-26
  • 74.­51
  • 79.­19-20
  • 81.­32
  • 82.­10
  • 84.­36
  • 84.­120
  • n.­103
  • n.­952
  • n.­975
  • n.­1043
  • n.­1051
  • g.­1692
g.­1291

pratyekabuddha’s awakening

Wylie:
  • rang byang chub
Tibetan:
  • རང་བྱང་ཆུབ།
Sanskrit:
  • pratyekabodhi

See “pratyekabuddha.”

Located in 106 passages in the translation:

  • 2.­26
  • 2.­49-50
  • 3.­28
  • 3.­76
  • 3.­107
  • 14.­31-32
  • 18.­11
  • 18.­31
  • 18.­37-38
  • 19.­56
  • 21.­28
  • 23.­9
  • 26.­2
  • 26.­6
  • 27.­6
  • 28.­2
  • 28.­10
  • 32.­1
  • 32.­8
  • 32.­10-13
  • 33.­2
  • 36.­42-43
  • 37.­14
  • 37.­19
  • 37.­22
  • 37.­66-67
  • 37.­73
  • 37.­79
  • 39.­5
  • 39.­54
  • 41.­25
  • 42.­30
  • 44.­3
  • 46.­4
  • 46.­19
  • 46.­44
  • 47.­18
  • 48.­6-7
  • 49.­31
  • 50.­9
  • 54.­5
  • 54.­14
  • 54.­22
  • 55.­47
  • 56.­11
  • 58.­32
  • 62.­16
  • 62.­50
  • 63.­95-97
  • 64.­3
  • 69.­16
  • 69.­23
  • 69.­27
  • 69.­40
  • 69.­44
  • 69.­50
  • 71.­23
  • 71.­32
  • 71.­36
  • 71.­39
  • 72.­5-6
  • 72.­26
  • 72.­35
  • 73.­1
  • 73.­4
  • 73.­25
  • 73.­100
  • 73.­107
  • 73.­109-110
  • 73.­113-114
  • 74.­16
  • 75.­13-14
  • 75.­17
  • 75.­19
  • 75.­22-23
  • 76.­7
  • 76.­15-16
  • 76.­38
  • 76.­45
  • 76.­48
  • 77.­7-8
  • 77.­10-11
  • 77.­29
  • 80.­1
  • 80.­3
  • 84.­61
  • n.­363
g.­1292

prayer

Wylie:
  • smon lam
Tibetan:
  • སྨོན་ལམ།
Sanskrit:
  • praṇidhāna

A declaration of one’s aspirations and vows, and/or an invocation and request of the buddhas, bodhisattvas, etc. It is also one of the ten perfections.

Located in 20 passages in the translation:

  • i.­45
  • 1.­2
  • 2.­61
  • 3.­123
  • 3.­148
  • 8.­39
  • 17.­11
  • 17.­115
  • 30.­25
  • 31.­13
  • 54.­13
  • 58.­2
  • 73.­62
  • 73.­65
  • 81.­4
  • 84.­141
  • 84.­170
  • 84.­187
  • 85.­47
  • g.­1694
g.­1293

preceptor

Wylie:
  • mkhan po
Tibetan:
  • མཁན་པོ།
Sanskrit:
  • upādhyāya

Definition from the 84000 Glossary of Terms:

A person’s particular preceptor within the monastic tradition. They must have at least ten years of standing in the saṅgha, and their role is to confer ordination, to tend to the student, and to provide all the necessary requisites, therefore guiding that person for the taking of full vows and the maintenance of conduct and practice. This office was decreed by the Buddha so that aspirants would not have to receive ordination from the Buddha in person, and the Buddha identified two types: those who grant entry into the renunciate order and those who grant full ordination. The Tibetan translation mkhan po has also come to mean “a learned scholar,” the equivalent of a paṇḍita, but that is not the intended meaning in Indic Buddhist literature.

Located in 4 passages in the translation:

  • 10.­66
  • 73.­91
  • c.­1
  • n.­1131
g.­1299

prerequisites

Wylie:
  • yo byad
Tibetan:
  • ཡོ་བྱད།
Sanskrit:
  • upakaraṇam

Located in 2 passages in the translation:

  • 62.­2
  • 85.­20
g.­1300

pride

Wylie:
  • nga rgyal
Tibetan:
  • ང་རྒྱལ།
Sanskrit:
  • māna

Located in 13 passages in the translation:

  • i.­138
  • 3.­117
  • 8.­54
  • 11.­37
  • 17.­2
  • 17.­22
  • 55.­10
  • 67.­1
  • 73.­93
  • 84.­188
  • 84.­191
  • g.­593
  • g.­1186
g.­1301

pride in being superior

Wylie:
  • lhag pa’i nga rgyal
Tibetan:
  • ལྷག་པའི་ང་རྒྱལ།
Sanskrit:
  • adhimāna

Located in 5 passages in the translation:

  • 17.­6
  • 17.­56
  • 52.­50
  • 63.­11
  • 67.­1
g.­1304

proclaim the name

Wylie:
  • ming yongs su brjod pa mdzad
Tibetan:
  • མིང་ཡོངས་སུ་བརྗོད་པ་མཛད།
Sanskrit:
  • nāmadheyaṃ parikīrtaya

Located in 1 passage in the translation:

  • 30.­1
g.­1314

purification

Wylie:
  • yongs su sbyang ba
  • yongs su sbyong ba
  • rnam par byang ba
Tibetan:
  • ཡོངས་སུ་སྦྱང་བ།
  • ཡོངས་སུ་སྦྱོང་བ།
  • རྣམ་པར་བྱང་བ།
Sanskrit:
  • parikarman
  • vyavadāna

Located in 97 passages in the translation:

  • i.­23-24
  • i.­27-28
  • i.­51-52
  • i.­58
  • i.­60
  • i.­74
  • i.­77
  • i.­85
  • i.­110
  • i.­161
  • 3.­2
  • 3.­23
  • 6.­24-25
  • 7.­17
  • 9.­39
  • 10.­10
  • 10.­12
  • 10.­14-15
  • 11.­18
  • 12.­9
  • 14.­24
  • 16.­87
  • 17.­1-2
  • 17.­9
  • 17.­13-24
  • 17.­86
  • 17.­129
  • 19.­46
  • 19.­99
  • 21.­42
  • 24.­40-41
  • 31.­3
  • 31.­37-38
  • 31.­42
  • 32.­18
  • 33.­5
  • 33.­40
  • 33.­59
  • 34.­15
  • 36.­49
  • 39.­42
  • 42.­8
  • 42.­30
  • 46.­19
  • 50.­31
  • 52.­8
  • 55.­37
  • 55.­43
  • 70.­44
  • 70.­48
  • 73.­71
  • 74.­9
  • 74.­35
  • 75.­42
  • 76.­18
  • 80.­14
  • 80.­18-19
  • 80.­22-23
  • 80.­26-27
  • 80.­30-31
  • 80.­34-37
  • 81.­1-3
  • 83.­1
  • 84.­203
  • n.­60
  • n.­306
  • n.­309
  • g.­899
  • g.­1695
g.­1315

purification of a buddhafield

Wylie:
  • sangs rgyas kyi zhing yongs su dag par bgyid pa
  • sangs rgyas kyi zhing yongs su dag par byed pa
Tibetan:
  • སངས་རྒྱས་ཀྱི་ཞིང་ཡོངས་སུ་དག་པར་བགྱིད་པ།
  • སངས་རྒྱས་ཀྱི་ཞིང་ཡོངས་སུ་དག་པར་བྱེད་པ།
Sanskrit:
  • buddha­kṣetra­pariśodhana

Located in 18 passages in the translation:

  • 12.­3
  • 17.­4
  • 17.­35
  • 17.­110
  • 17.­126
  • 18.­39
  • 25.­15
  • 27.­11
  • 28.­1
  • 30.­23
  • 39.­42
  • 50.­10
  • 65.­4
  • 65.­17
  • 77.­30
  • 77.­43
  • 78.­56
  • 84.­264
g.­1318

Pūrṇa

Wylie:
  • gang po
Tibetan:
  • གང་པོ།
Sanskrit:
  • pūrṇa

See “Pūrṇa Maitrāyaṇī­putra.”

Located in 23 passages in the translation:

  • i.­54-55
  • i.­126
  • 13.­1-4
  • 13.­36-37
  • 13.­65-66
  • 14.­42-53
g.­1319

Pūrṇa Maitrāyaṇī­putra

Wylie:
  • byams ma’i bu gang po
Tibetan:
  • བྱམས་མའི་བུ་གང་པོ།
Sanskrit:
  • pūrṇa­maitrāyaṇī­putra

One of the ten principal śrāvaka disciples of the Buddha, he was the greatest in his ability to teach the Dharma.

Located in 10 passages in the translation:

  • 4.­1
  • 13.­1
  • 13.­3
  • 13.­65
  • 14.­41
  • 20.­1
  • 23.­12
  • 48.­63
  • 87.­6
  • g.­1318
g.­1327

rage

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

Located in 7 passages in the translation:

  • 26.­6
  • 26.­13
  • 50.­22
  • 76.­33-34
  • 78.­48
  • 83.­1
g.­1329

Rājagṛha

Wylie:
  • rgyal po’i khab
Tibetan:
  • རྒྱལ་པོའི་ཁབ།
Sanskrit:
  • rājagṛha

Definition from the 84000 Glossary of Terms:

The ancient capital of Magadha prior to its relocation to Pāṭaliputra during the Mauryan dynasty, Rājagṛha is one of the most important locations in Buddhist history. The literature tells us that the Buddha and his saṅgha spent a considerable amount of time in residence in and around Rājagṛha‍—in nearby places, such as the Vulture Peak Mountain (Gṛdhrakūṭaparvata), a major site of the Mahāyāna sūtras, and the Bamboo Grove (Veṇuvana)‍—enjoying the patronage of King Bimbisāra and then of his son King Ajātaśatru. Rājagṛha is also remembered as the location where the first Buddhist monastic council was held after the Buddha Śākyamuni passed into parinirvāṇa. Now known as Rajgir and located in the modern Indian state of Bihar.

Located in 3 passages in the translation:

  • i.­1
  • i.­14
  • 1.­2
g.­1332

range of hearing

Wylie:
  • rna lam
Tibetan:
  • རྣ་ལམ།
Sanskrit:
  • śrotāvabhāsa

Located in 1 passage in the translation:

  • 39.­1
g.­1337

Ratnadatta

Wylie:
  • rin chen byin
Tibetan:
  • རིན་ཆེན་བྱིན།
Sanskrit:
  • ratnadatta

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

Located in 1 passage in the translation:

  • 1.­2
g.­1338

Ratnagarbha

Wylie:
  • rin po ches byin
Tibetan:
  • རིན་པོ་ཆེས་བྱིན།
Sanskrit:
  • ratnagarbha

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

Located in 1 passage in the translation:

  • 1.­2
g.­1340

Ratnākara

Wylie:
  • dkon mchog ’byung gnas
  • rin chen ’byung gnas
Tibetan:
  • དཀོན་མཆོག་འབྱུང་གནས།
  • རིན་ཆེན་འབྱུང་གནས།
Sanskrit:
  • ratnākara

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

Located in 1 passage in the translation:

  • 1.­2
g.­1345

Ratna­mudrā­hasta

Wylie:
  • lag na phyag rgya rin po che
Tibetan:
  • ལག་ན་ཕྱག་རྒྱ་རིན་པོ་ཆེ།
Sanskrit:
  • ratna­mudrā­hasta

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

Located in 1 passage in the translation:

  • 1.­2
g.­1349

real basis

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

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

Located in 29 passages in the translation:

  • i.­175
  • 8.­1
  • 17.­57
  • 17.­59
  • 24.­85
  • 30.­21
  • 74.­16
  • 75.­22-23
  • 76.­8-9
  • 76.­11-15
  • 76.­34
  • 80.­7-10
  • 80.­15
  • 80.­17
  • 80.­19
  • 80.­21
  • 80.­29
  • 80.­33
  • g.­540
  • g.­1350
g.­1350

real thing

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

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

Located in 8 passages in the translation:

  • 8.­11
  • 8.­47
  • 9.­17
  • 82.­3
  • 84.­291
  • n.­571
  • g.­540
  • g.­1349
g.­1356

recollection

Wylie:
  • rjes su dran pa
Tibetan:
  • རྗེས་སུ་དྲན་པ།
Sanskrit:
  • anusmṛti

Located in 12 passages in the translation:

  • 3.­44
  • 3.­130
  • 11.­42
  • 16.­57-58
  • 16.­74-75
  • 16.­97
  • 73.­87
  • 78.­34
  • 78.­46
  • g.­269
g.­1357

red lotus

Wylie:
  • ku mu da
  • ut+pa la dmar po
Tibetan:
  • ཀུ་མུ་ད།
  • ཨུཏྤ་ལ་དམར་པོ།
Sanskrit:
  • kumuda

Located in 5 passages in the translation:

  • 1.­13
  • 5.­8
  • 37.­76
  • 48.­1
  • 73.­90
g.­1359

reflection in the mirror

Wylie:
  • gzugs brnyan
Tibetan:
  • གཟུགས་བརྙན།
Sanskrit:
  • pratibimba

Located in 8 passages in the translation:

  • 1.­2
  • 8.­8
  • 13.­31
  • 14.­38
  • 14.­44
  • 20.­91
  • 81.­4-5
g.­1365

religious mendicant

Wylie:
  • kun tu rgyu
Tibetan:
  • ཀུན་ཏུ་རྒྱུ།
Sanskrit:
  • parivrājaka

Definition from the 84000 Glossary of Terms:

A non-Buddhist religious mendicant who literally “roams around.” Historically, they wandered in India from ancient times, including the time of the Buddha, and held a variety of beliefs, engaging with one another in debate on a range of topics. Some of their metaphysical views are presented in the early Buddhist discourses of the Pali Canon. They included women in their number.

Located in 16 passages in the translation:

  • i.­45
  • 8.­35-36
  • 8.­38
  • 8.­55
  • 26.­5
  • 26.­7
  • 29.­1-6
  • 29.­17
  • 49.­30
  • g.­1586
g.­1370

residual impression connection

Wylie:
  • bag chags dang mtshams sbyor ba
  • bag chags kyi mtshams sbyor ba
Tibetan:
  • བག་ཆགས་དང་མཚམས་སྦྱོར་བ།
  • བག་ཆགས་ཀྱི་མཚམས་སྦྱོར་བ།
Sanskrit:
  • vāsanānusaṃdhi

Located in 16 passages in the translation:

  • i.­179
  • 63.­192
  • 63.­195-196
  • 69.­16
  • 69.­23
  • 69.­44-45
  • 69.­50
  • 70.­4-5
  • 73.­32
  • 73.­113
  • 75.­19
  • 79.­2
  • n.­32
g.­1371

residual impressions

Wylie:
  • bag chags
Tibetan:
  • བག་ཆགས།
Sanskrit:
  • vāsanā

Karmic traces or residues imprinted by past actions and constituting tendencies that predispose one to particular patterns of behavior.

Located in 28 passages in the translation:

  • 2.­5
  • 3.­132
  • 17.­96
  • 17.­127
  • 19.­35
  • 22.­48
  • 31.­30
  • 34.­1
  • 39.­5
  • 39.­42
  • 48.­96
  • 55.­31
  • 60.­7
  • 64.­29
  • 69.­24-25
  • 70.­2
  • 71.­36
  • 72.­20
  • 73.­38
  • 73.­85
  • 73.­93
  • 78.­15
  • 82.­10
  • n.­32
  • n.­597
  • n.­673
  • n.­1051
g.­1379

reveal

Wylie:
  • ston
Tibetan:
  • སྟོན།
Sanskrit:
  • darśaya

Located in 33 passages in the translation:

  • 10.­61
  • 12.­3
  • 12.­5
  • 13.­44
  • 22.­1
  • 32.­53
  • 32.­55
  • 37.­75
  • 42.­1
  • 42.­5
  • 42.­8-9
  • 42.­31
  • 43.­12
  • 43.­16
  • 43.­18-28
  • 55.­50
  • 60.­38
  • 84.­84
  • 84.­110
  • 84.­115
  • 85.­47
  • 85.­64
g.­1381

right effort

Wylie:
  • yang dag pa’i rtsol ba
Tibetan:
  • ཡང་དག་པའི་རྩོལ་བ།
Sanskrit:
  • samyakvyāyāma

Located in 4 passages in the translation:

  • 16.­25
  • 73.­45
  • g.­474
  • g.­1095
g.­1382

right efforts

Wylie:
  • yang dag pa’i spong ba
Tibetan:
  • ཡང་དག་པའི་སྤོང་བ།
Sanskrit:
  • samyakprahāṇa

See “four right efforts.”

Located in 111 passages in the translation:

  • 3.­31
  • 3.­39
  • 3.­62
  • 3.­66
  • 3.­71
  • 3.­76
  • 3.­107
  • 3.­111
  • 6.­29
  • 7.­20
  • 7.­27
  • 8.­19
  • 8.­34
  • 10.­40
  • 10.­48
  • 10.­56
  • 10.­63
  • 10.­68
  • 11.­24
  • 14.­2
  • 18.­8
  • 18.­38
  • 19.­76
  • 19.­91
  • 19.­107
  • 20.­6
  • 20.­23
  • 20.­34
  • 20.­42
  • 20.­50
  • 20.­59
  • 20.­70
  • 20.­93
  • 20.­99
  • 20.­105
  • 21.­6
  • 21.­10
  • 21.­17
  • 21.­25
  • 21.­58
  • 22.­23
  • 22.­30
  • 22.­40
  • 22.­53
  • 22.­72
  • 23.­8
  • 23.­17
  • 23.­22-23
  • 24.­11
  • 24.­19
  • 24.­24
  • 24.­31
  • 24.­33
  • 25.­3
  • 25.­5
  • 26.­1
  • 26.­6
  • 26.­10
  • 26.­12
  • 26.­44
  • 26.­48
  • 27.­11
  • 27.­20
  • 28.­2
  • 30.­23
  • 31.­3
  • 31.­29
  • 31.­45
  • 32.­17
  • 32.­35
  • 32.­69
  • 35.­4
  • 35.­29
  • 35.­43
  • 36.­2
  • 36.­4
  • 36.­39
  • 36.­65
  • 36.­67
  • 37.­19
  • 37.­67
  • 37.­73
  • 37.­79
  • 38.­70
  • 39.­2
  • 39.­8
  • 39.­52
  • 39.­73
  • 39.­83
  • 40.­30
  • 40.­43
  • 41.­45
  • 42.­2
  • 44.­23
  • 45.­2
  • 46.­3-4
  • 46.­43
  • 47.­18
  • 48.­5
  • 48.­22
  • 49.­31
  • 62.­40
  • 62.­43
  • 63.­171
  • 69.­44
  • 69.­47
  • 71.­32
  • 73.­40
  • 74.­51
g.­1383

right idea

Wylie:
  • yang dag pa’i rtog pa
Tibetan:
  • ཡང་དག་པའི་རྟོག་པ།
Sanskrit:
  • samyaksaṃkalpa

Located in 4 passages in the translation:

  • 16.­25
  • 73.­45
  • g.­474
  • g.­1095
g.­1389

rule

Wylie:
  • sdom pa
Tibetan:
  • སྡོམ་པ།
Sanskrit:
  • saṃvara

Located in 1 passage in the translation:

  • 62.­2
g.­1391

rut

Wylie:
  • shul
Tibetan:
  • ཤུལ།
Sanskrit:
  • mārga

Located in 1 passage in the translation:

  • 34.­1
g.­1393

Sadāprarudita

Wylie:
  • rtag tu ngu
Tibetan:
  • རྟག་ཏུ་ངུ།
Sanskrit:
  • sadāprarudita

Definition from the 84000 Glossary of Terms:

A bodhisattva famous for his quest for the Dharma and for his devotion to the teacher. It is told that Sadāprarudita, in order to make offerings to the bodhisattva Dharmodgata and request the Prajñāpāramitā teachings, sets out to sell his own flesh and blood. After receiving a first set of teachings, Sadāprarudita waits seven years for the bodhisattva Dharmodgata, his teacher, to emerge from meditation. When he receives signs this is about to happen, he wishes to prepare the ground for the teachings by settling the dust. Māra makes all the water disappear, so Sadāprarudita decides to use his own blood to settle the dust. He is said to be practicing in the presence of Buddha Bhīṣma­garjita­nirghoṣa­svara. His name means "Ever Weeping", on account of the numerous tears he shed until he found the teachings.

His story is told in detail by the Buddha in The Perfection of Wisdom in Eighteen Thousand Lines (Toh 10, ch. 85–86), and can be found quoted in several works, such as The Words of My Perfect Teacher (kun bzang bla ma’i zhal lung) by Patrul Rinpoche.

Located in 78 passages in the translation:

  • s.­2
  • i.­19
  • i.­188
  • 85.­1-5
  • 85.­8-10
  • 85.­15-17
  • 85.­19
  • 85.­21-29
  • 85.­31-32
  • 85.­34-38
  • 85.­40-41
  • 85.­43-47
  • 85.­50-51
  • 85.­53-56
  • 85.­58-60
  • 85.­62-63
  • 85.­65
  • 86.­1
  • 86.­7
  • 86.­11
  • 86.­19-20
  • 86.­22-26
  • 86.­28
  • 86.­30-37
  • 86.­39-42
  • 86.­44
  • 87.­1
  • n.­1055
  • g.­186
  • g.­412
g.­1394

Sādhumatī

Wylie:
  • legs pa’i blo gros
Tibetan:
  • ལེགས་པའི་བློ་གྲོས།
Sanskrit:
  • sādhumatī

Lit. “Auspicious Intellect.” The ninth level of accomplishment pertaining to bodhisattvas. See “ten bodhisattva levels.”

Located in 2 passages in the translation:

  • 18.­38
  • g.­1690
g.­1398

Śākya

Wylie:
  • shAkya
Tibetan:
  • ཤཱཀྱ།
Sanskrit:
  • śākya

Definition from the 84000 Glossary of Terms:

Name of the ancient tribe in which the Buddha was born as a prince; their kingdom was based to the east of Kośala, in the foothills near the present-day border of India and Nepal, with Kapilavastu as its capital.

Located in 2 passages in the translation:

  • 29.­10
  • n.­402
g.­1399

Śākyamuni

Wylie:
  • shAkya thub pa
Tibetan:
  • ཤཱཀྱ་ཐུབ་པ།
Sanskrit:
  • śākyamuni

Definition from the 84000 Glossary of Terms:

An epithet for the historical Buddha, Siddhārtha Gautama: he was a muni (“sage”) from the Śākya clan. He is counted as the fourth of the first four buddhas of the present Good Eon, the other three being Krakucchanda, Kanakamuni, and Kāśyapa. He will be followed by Maitreya, the next buddha in this eon.

Located in 32 passages in the translation:

  • i.­21
  • i.­26
  • i.­85
  • 1.­15-16
  • 1.­18-19
  • 1.­21-23
  • 1.­33-34
  • 1.­36-38
  • 5.­3
  • 5.­5
  • 5.­7-8
  • 25.­5
  • g.­204
  • g.­228
  • g.­417
  • g.­722
  • g.­1154
  • g.­1328
  • g.­1342
  • g.­1398
  • g.­1531
  • g.­1622
  • g.­1681
  • g.­1755
g.­1412

sameness

Wylie:
  • mnyam pa nyid
Tibetan:
  • མཉམ་པ་ཉིད།
Sanskrit:
  • samatā

The fact that while all phenomena appear differently, they nonetheless share an identical nature.

Located in 51 passages in the translation:

  • i.­111
  • i.­180
  • i.­182-184
  • 1.­2
  • 3.­36
  • 14.­21
  • 15.­89
  • 16.­98-99
  • 16.­102
  • 17.­9
  • 17.­89
  • 33.­12
  • 36.­58
  • 46.­38
  • 47.­27
  • 48.­4
  • 48.­11
  • 48.­20
  • 57.­1-2
  • 62.­56
  • 63.­138
  • 69.­14
  • 74.­56
  • 79.­15-16
  • 81.­2-3
  • 81.­17-20
  • 81.­22-27
  • 81.­29-31
  • 81.­37
  • 82.­1
  • 84.­29
  • n.­304
  • g.­1403
  • g.­1452
  • g.­1465
g.­1414

saṃsāra

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

Definition from the 84000 Glossary of Terms:

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

Located in 86 passages in the translation:

  • i.­47
  • i.­90
  • i.­101
  • i.­128
  • i.­163
  • 6.­24-28
  • 8.­9
  • 10.­67
  • 11.­56
  • 17.­26
  • 19.­99
  • 20.­82
  • 22.­4
  • 34.­1
  • 34.­15
  • 46.­9
  • 49.­31
  • 51.­11
  • 51.­16
  • 52.­53
  • 55.­27
  • 57.­7
  • 62.­6
  • 62.­8
  • 63.­19
  • 63.­30
  • 63.­66
  • 63.­143
  • 63.­148-149
  • 66.­6
  • 67.­1
  • 68.­2
  • 69.­38
  • 70.­18-19
  • 72.­4
  • 72.­8
  • 73.­93
  • 74.­3
  • 74.­5
  • 74.­9
  • 76.­27-28
  • 76.­30-31
  • 76.­47
  • 76.­49
  • 77.­16
  • 77.­41
  • 78.­54
  • 79.­5-6
  • 79.­10-13
  • 80.­1
  • 80.­3
  • 80.­7
  • 80.­13
  • 82.­2
  • 83.­1
  • 83.­57-61
  • 84.­85
  • 84.­201
  • 84.­264
  • 85.­47
  • 86.­37
  • n.­595
  • n.­673
  • n.­751
  • n.­820
  • n.­864
  • n.­980
  • g.­366
  • g.­594
  • g.­1237
g.­1416

Saṃtuṣita

Wylie:
  • yongs su dga’ ldan
Tibetan:
  • ཡོངས་སུ་དགའ་ལྡན།
Sanskrit:
  • saṃtuṣita

Head of the Tuṣita gods.

Located in 2 passages in the translation:

  • 22.­1
  • 56.­6
g.­1420

saṅgha

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

Definition from the 84000 Glossary of Terms:

Though often specifically reserved for the monastic community, this term can be applied to any of the four Buddhist communities‍—monks, nuns, laymen, and laywomen‍—as well as to identify the different groups of practitioners, like the community of bodhisattvas or the community of śrāvakas. It is also the third of the Three Jewels (triratna) of Buddhism: the Buddha, the Teaching, and the Community.

In this text:

Also rendered here as “community.”

Located in 66 passages in the translation:

  • 1.­15-16
  • 2.­25
  • 2.­48
  • 3.­70
  • 3.­88
  • 3.­110
  • 8.­9
  • 12.­3
  • 14.­7
  • 17.­8
  • 17.­79
  • 22.­66
  • 25.­15
  • 25.­17
  • 27.­10
  • 27.­13-15
  • 27.­18
  • 28.­2
  • 28.­4
  • 28.­7
  • 29.­8
  • 29.­12
  • 30.­37
  • 30.­40
  • 32.­74
  • 33.­13-14
  • 33.­33
  • 33.­57
  • 33.­59-61
  • 35.­9
  • 35.­19-20
  • 37.­22
  • 41.­47
  • 49.­30
  • 51.­18
  • 51.­30
  • 58.­5
  • 60.­19
  • 70.­35
  • 70.­44
  • 73.­25
  • 77.­37
  • 78.­9
  • 79.­13
  • 81.­25-27
  • 84.­281
  • 84.­300
  • 87.­5
  • n.­115
  • n.­390
  • n.­446
  • g.­282
  • g.­595
  • g.­939
  • g.­1385
  • g.­1722
  • g.­1759
g.­1424

Śāriputra

Wylie:
  • shA ri’i bu
Tibetan:
  • ཤཱ་རིའི་བུ།
Sanskrit:
  • śāriputra

Definition from the 84000 Glossary of Terms:

One of the principal śrāvaka disciples of the Buddha, he was renowned for his discipline and for having been praised by the Buddha as foremost of the wise (often paired with Maudgalyā­yana, who was praised as foremost in the capacity for miraculous powers). His father, Tiṣya, to honor Śāriputra’s mother, Śārikā, named him Śāradvatīputra, or, in its contracted form, Śāriputra, meaning “Śārikā’s Son.”

Located in 730 passages in the translation:

  • i.­1
  • i.­15-17
  • i.­26
  • i.­32-34
  • i.­43
  • i.­46
  • i.­52-53
  • i.­55
  • i.­70-72
  • i.­75
  • i.­105
  • i.­126
  • i.­133
  • 2.­1-6
  • 2.­8-49
  • 2.­51-57
  • 2.­60-64
  • 3.­1-23
  • 3.­29
  • 3.­32-34
  • 3.­36-117
  • 3.­120-144
  • 4.­1
  • 4.­5
  • 6.­3
  • 7.­11-16
  • 7.­18-29
  • 8.­41-48
  • 8.­50-54
  • 9.­5-6
  • 9.­9-14
  • 9.­16-17
  • 9.­21-32
  • 9.­34-43
  • 9.­50-59
  • 12.­1-5
  • 12.­8-19
  • 13.­3-4
  • 13.­6-20
  • 13.­22-23
  • 13.­25-26
  • 13.­28-29
  • 13.­31-37
  • 13.­42-43
  • 13.­47
  • 13.­50-52
  • 13.­58-70
  • 20.­11-22
  • 20.­24-45
  • 20.­54-91
  • 21.­1-2
  • 21.­4-7
  • 21.­11-24
  • 21.­26
  • 21.­28-64
  • 21.­67-68
  • 21.­70-71
  • 21.­80-88
  • 21.­91
  • 22.­56-59
  • 23.­22-25
  • 24.­35-45
  • 29.­4-8
  • 31.­3-4
  • 34.­1-4
  • 34.­7-15
  • 35.­1-2
  • 35.­10-18
  • 36.­1-33
  • 36.­64-68
  • 39.­2-4
  • 39.­12-28
  • 39.­32-33
  • 39.­40
  • 39.­61-66
  • 39.­68-84
  • 39.­86-90
  • 39.­92-94
  • 48.­27-28
  • 48.­31-41
  • 48.­47-48
  • 48.­51
  • 48.­54-55
  • 48.­57-60
  • 48.­62-70
  • 48.­72
  • 52.­1-20
  • 58.­26-34
  • 59.­1-2
  • 76.­3-4
  • 76.­6-7
  • 76.­9
  • 76.­11
  • 76.­13-22
  • 87.­6
  • n.­83
  • n.­91
  • n.­118
  • n.­190
  • n.­222
  • n.­454
  • g.­982
  • g.­1378
g.­1488

Śatakratu

Wylie:
  • brgya byin
Tibetan:
  • བརྒྱ་བྱིན།
Sanskrit:
  • śakra
  • śatakratu

Definition from the 84000 Glossary of Terms:

The lord of the gods in the Heaven of the Thirty-Three (trāyastriṃśa). Alternatively known as Indra, the deity that is called “lord of the gods” dwells on the summit of Mount Sumeru and wields the thunderbolt. The Tibetan translation brgya byin (meaning “one hundred sacrifices”) is based on an etymology that śakra is an abbreviation of śata-kratu, one who has performed a hundred sacrifices. Each world with a central Sumeru has a Śakra. Also known by other names such as Kauśika, Devendra, and Śacipati.

Located in 167 passages in the translation:

  • i.­18
  • i.­77
  • 22.­1-3
  • 22.­12
  • 22.­16
  • 22.­27
  • 22.­77
  • 24.­1
  • 24.­3
  • 24.­5
  • 24.­15-17
  • 24.­25
  • 24.­43
  • 24.­45-46
  • 24.­48
  • 24.­63
  • 25.­7
  • 25.­17
  • 25.­19
  • 26.­1-4
  • 26.­11
  • 26.­39
  • 26.­41
  • 27.­1
  • 27.­7-9
  • 27.­12-14
  • 27.­17
  • 27.­22-23
  • 27.­25
  • 27.­27
  • 27.­29
  • 27.­31
  • 27.­33
  • 27.­36
  • 27.­38
  • 28.­1
  • 28.­3
  • 28.­5
  • 28.­8-9
  • 28.­14
  • 29.­2-3
  • 29.­5
  • 29.­10-11
  • 29.­13
  • 29.­15-16
  • 30.­11-12
  • 30.­16-17
  • 30.­30
  • 31.­1-7
  • 31.­25-27
  • 31.­39
  • 31.­45
  • 31.­48
  • 31.­52
  • 31.­55
  • 32.­3
  • 32.­8
  • 32.­14
  • 32.­19
  • 32.­24
  • 32.­28
  • 32.­45
  • 32.­52
  • 32.­54
  • 32.­56
  • 32.­58
  • 32.­60
  • 32.­63
  • 32.­69
  • 32.­74
  • 33.­54
  • 34.­3-4
  • 34.­7
  • 34.­16
  • 34.­18
  • 34.­20
  • 34.­22
  • 36.­69
  • 37.­23
  • 37.­25
  • 37.­27
  • 37.­29
  • 37.­31
  • 37.­33
  • 37.­36
  • 39.­1
  • 39.­3
  • 39.­5-7
  • 39.­22
  • 39.­24
  • 54.­19
  • 56.­1
  • 56.­4-5
  • 56.­9-11
  • 58.­1-2
  • 58.­4-5
  • 59.­23-25
  • 60.­1
  • 60.­3-4
  • 83.­69
  • 84.­51
  • 84.­62
  • 84.­89
  • 85.­28
  • 85.­41-43
  • 85.­47
  • 85.­53-57
  • 86.­19
  • 86.­23-24
  • 86.­29
  • 86.­37-39
  • 86.­41
  • n.­378
  • n.­406
  • n.­418
  • n.­903
  • n.­1051
  • g.­750
  • g.­1745
  • g.­1819
g.­1496

seer

Wylie:
  • drang srong
Tibetan:
  • དྲང་སྲོང་།
Sanskrit:
  • ṛṣi

“Sage.” An ancient Indian spiritual title, especially for divinely inspired individuals credited with creating the foundations for all Indian culture.

Located in 1 passage in the translation:

  • 25.­1
g.­1503

sense faculty

Wylie:
  • dbang po
Tibetan:
  • དབང་པོ།
Sanskrit:
  • indriya

Located in 7 passages in the translation:

  • i.­60
  • 1.­10
  • 26.­36
  • 84.­224
  • g.­470
  • g.­556
  • g.­1545
g.­1504

sense field

Wylie:
  • skye mched
Tibetan:
  • སྐྱེ་མཆེད།
Sanskrit:
  • āyatana

Twelve sense fields: the six sensory faculties (the eyes, nose, ear, tongue, body, and mind), which form in the womb and eventually have contact with the external six bases of sensory perception (form, smell, sound, taste, touch, and phenomena). In another context in this sūtra, āyatana refers to the four formless absorptions.

Located in 110 passages in the translation:

  • i.­23
  • i.­38
  • 3.­25
  • 6.­49-51
  • 6.­54
  • 7.­27-28
  • 8.­3
  • 8.­11
  • 8.­15
  • 9.­13
  • 9.­38
  • 9.­43
  • 9.­45
  • 9.­49
  • 11.­19
  • 11.­22
  • 11.­38
  • 12.­3
  • 12.­18
  • 13.­69
  • 15.­13
  • 16.­39
  • 16.­104
  • 17.­8
  • 17.­73
  • 18.­37
  • 20.­34
  • 20.­95
  • 20.­102
  • 21.­3
  • 21.­6
  • 21.­12
  • 21.­18-19
  • 21.­23
  • 21.­25-26
  • 21.­40-41
  • 21.­46
  • 21.­50
  • 21.­61
  • 21.­90
  • 22.­35
  • 22.­73
  • 23.­17
  • 24.­19
  • 24.­25-26
  • 24.­33
  • 24.­41
  • 24.­51
  • 24.­56
  • 27.­3
  • 31.­50
  • 32.­49
  • 33.­35
  • 33.­37
  • 34.­10
  • 34.­30
  • 35.­45
  • 36.­80
  • 37.­4
  • 39.­9-14
  • 39.­16-20
  • 39.­45-46
  • 39.­48-49
  • 39.­52-53
  • 39.­56
  • 40.­48
  • 41.­48
  • 42.­30
  • 43.­10
  • 43.­24
  • 43.­26
  • 49.­35
  • 50.­19
  • 54.­17
  • 61.­5
  • 63.­97
  • 65.­4
  • 70.­44
  • 73.­3
  • 73.­100
  • 74.­42
  • 75.­27
  • 76.­15
  • 83.­1
  • 84.­133
  • 84.­151
  • n.­128
  • n.­339
  • g.­1179
  • g.­1518
  • g.­1600
g.­1506

sense objects

Wylie:
  • ’dod pa
Tibetan:
  • འདོད་པ།
Sanskrit:
  • kāma
  • kāmaguṇa

Located in 35 passages in the translation:

  • i.­33
  • 2.­61
  • 2.­64
  • 3.­86
  • 3.­117
  • 7.­2
  • 11.­42
  • 13.­37
  • 16.­48
  • 16.­55
  • 16.­72
  • 17.­5
  • 17.­43
  • 41.­25
  • 50.­12
  • 62.­18
  • 62.­28
  • 62.­32
  • 62.­38
  • 62.­53
  • 69.­36
  • 70.­10
  • 70.­12
  • 71.­36
  • 73.­51
  • 73.­113
  • 84.­276
  • 84.­279
  • 84.­281
  • 84.­298
  • 85.­23
  • 86.­35
  • n.­317
  • n.­373
  • g.­470
g.­1507

separated

Wylie:
  • bral ba
  • ’bral ba
Tibetan:
  • བྲལ་བ།
  • འབྲལ་བ།
Sanskrit:
  • vigata
  • viyukta

Located in 95 passages in the translation:

  • 2.­63
  • 3.­49
  • 3.­59
  • 3.­152
  • 8.­45
  • 8.­47-49
  • 8.­54
  • 13.­70
  • 14.­9
  • 14.­12
  • 14.­21
  • 14.­27-28
  • 14.­52
  • 17.­20
  • 25.­1-2
  • 25.­4
  • 25.­7
  • 25.­10-12
  • 27.­2
  • 28.­18-19
  • 30.­12
  • 30.­14
  • 30.­16
  • 30.­24
  • 35.­6
  • 39.­72-73
  • 44.­15
  • 44.­22
  • 48.­31-34
  • 48.­38-40
  • 48.­42-43
  • 51.­18
  • 51.­20
  • 51.­22
  • 51.­24-28
  • 51.­30
  • 52.­26-27
  • 53.­5
  • 55.­9
  • 55.­52-53
  • 56.­5
  • 56.­17-19
  • 56.­32
  • 58.­6
  • 63.­8-10
  • 63.­25
  • 63.­46
  • 63.­51
  • 63.­94
  • 64.­31-32
  • 65.­17
  • 66.­4
  • 71.­36
  • 73.­19
  • 77.­39
  • 82.­2
  • 84.­111
  • 84.­141
  • 84.­259
  • 85.­5
  • 85.­64
  • 86.­4
  • 87.­1
  • 87.­5
  • n.­886
  • n.­1029
  • g.­1431
  • g.­1437
  • g.­1475
  • g.­1678
g.­1510

serene confidence

Wylie:
  • dang ba
Tibetan:
  • དང་བ།
Sanskrit:
  • prasāda

Located in 18 passages in the translation:

  • 3.­89
  • 11.­42
  • 16.­56
  • 16.­73
  • 33.­6
  • 39.­2
  • 45.­1-5
  • 45.­8-9
  • 60.­13
  • 84.­2
  • 84.­122
  • 85.­22
  • 87.­4
g.­1516

settle down on as real

Wylie:
  • mngon par zhen
Tibetan:
  • མངོན་པར་ཞེན།
Sanskrit:
  • abhiniviś

Located in 76 passages in the translation:

  • i.­28
  • i.­39
  • i.­45
  • i.­175
  • i.­180
  • 3.­2
  • 3.­4
  • 6.­30-33
  • 7.­14-17
  • 9.­44
  • 9.­49
  • 9.­53
  • 12.­19
  • 15.­9
  • 17.­8
  • 17.­72-74
  • 17.­80
  • 20.­92-94
  • 21.­2-3
  • 26.­45
  • 33.­19
  • 35.­22
  • 38.­47
  • 40.­48-49
  • 44.­3-7
  • 60.­33
  • 63.­44-45
  • 63.­51
  • 63.­53
  • 63.­148
  • 63.­170
  • 63.­203
  • 71.­38
  • 73.­117
  • 74.­16
  • 75.­7
  • 75.­27
  • 76.­9-11
  • 76.­15
  • 76.­20
  • 76.­46
  • 77.­7
  • 77.­9
  • 78.­35
  • 78.­40
  • 79.­11
  • 80.­6-7
  • 81.­13
  • 84.­131
  • n.­144
  • n.­162
  • n.­864
  • n.­992
  • n.­1061
  • g.­512
  • g.­1742
g.­1518

seven emptinesses

Wylie:
  • stong pa nyid bdun
Tibetan:
  • སྟོང་པ་ཉིད་བདུན།
Sanskrit:
  • —

The seven emptinesses are of the aggregates, sense fields, constituents, truths, dependent origination, all dharmas in the sense of dharmas taken as a totality, and compounded and uncompounded dharmas.

Located in 3 passages in the translation:

  • 3.­22-23
  • g.­510
g.­1519

seven limbs of awakening

Wylie:
  • byang chub kyi yan lag bdun
Tibetan:
  • བྱང་ཆུབ་ཀྱི་ཡན་ལག་བདུན།
Sanskrit:
  • sapta­bodhyaṅga

The set of seven factors or aspects that characteristically manifest on the path of seeing: (1) mindfulness (smṛti, dran pa), (2) examination of dharmas (dharmapravicaya, chos rab tu rnam ’byed/shes rab), (3) perseverance (vīrya, brtson ’grus), (4) joy (prīti, dga’ ba), (5) mental and physical pliability (praśrabdhi, shin sbyangs), (6) meditative stabilization (samādhi, ting nge ’dzin), and (7) equanimity (upekṣā, btang snyoms).

Located in 45 passages in the translation:

  • 2.­4
  • 3.­18
  • 3.­39
  • 7.­7
  • 11.­40
  • 11.­45
  • 15.­107
  • 16.­24
  • 19.­8
  • 19.­24
  • 19.­76
  • 20.­5
  • 21.­82
  • 22.­9
  • 25.­12
  • 26.­29
  • 28.­2
  • 38.­74
  • 44.­2
  • 44.­21
  • 64.­24
  • 65.­4
  • 69.­16
  • 69.­27
  • 69.­44
  • 70.­33
  • 71.­11
  • 71.­19
  • 72.­3
  • 72.­20
  • 73.­4
  • 73.­8
  • 73.­25
  • 73.­38
  • 73.­44
  • 74.­28
  • 75.­23
  • 76.­22
  • 76.­47
  • 77.­29
  • 78.­55
  • 82.­8
  • g.­910
  • g.­1250
  • g.­1710
g.­1528

sign

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

Located in 95 passages in the translation:

  • i.­120
  • i.­138
  • 3.­41
  • 6.­24-25
  • 6.­60-61
  • 6.­64
  • 6.­66-67
  • 9.­12
  • 13.­42
  • 13.­53
  • 13.­61
  • 19.­60
  • 21.­4
  • 21.­7-8
  • 21.­10
  • 22.­33-35
  • 37.­38
  • 39.­30
  • 39.­33-34
  • 40.­40
  • 41.­35
  • 47.­1
  • 47.­3
  • 49.­1-5
  • 49.­7-12
  • 49.­15-21
  • 49.­23
  • 49.­25-27
  • 49.­29-33
  • 49.­35
  • 50.­8-10
  • 50.­12
  • 50.­16-18
  • 50.­29
  • 50.­32
  • 50.­34
  • 50.­38
  • 50.­43
  • 51.­3
  • 55.­6
  • 55.­8-9
  • 55.­14-15
  • 56.­23
  • 63.­168-172
  • 63.­190
  • 69.­27
  • 74.­19-20
  • 74.­23-24
  • 84.­150
  • 84.­200
  • n.­538
  • n.­572
  • n.­852
  • n.­966
  • n.­978
g.­1529

signlessness

Wylie:
  • mtshan ma med pa
Tibetan:
  • མཚན་མ་མེད་པ།
Sanskrit:
  • ānimitta
  • animitta

Located in 183 passages in the translation:

  • i.­60
  • i.­124
  • i.­137
  • i.­165
  • 1.­2
  • 2.­4
  • 3.­16
  • 3.­33
  • 3.­41
  • 3.­66
  • 3.­117
  • 3.­119
  • 6.­24-25
  • 6.­60-61
  • 6.­64
  • 6.­66-67
  • 7.­12
  • 7.­15-16
  • 8.­6
  • 8.­19
  • 8.­25
  • 8.­34
  • 9.­12
  • 10.­6
  • 10.­9
  • 10.­28
  • 10.­30-31
  • 10.­35
  • 10.­37-38
  • 10.­44-47
  • 10.­66
  • 10.­68
  • 11.­40
  • 13.­34
  • 13.­49
  • 13.­51
  • 13.­57
  • 13.­61
  • 13.­68
  • 14.­46
  • 16.­26
  • 16.­28
  • 17.­9
  • 17.­84
  • 19.­60
  • 20.­5-6
  • 20.­79
  • 21.­7-8
  • 21.­10
  • 21.­82
  • 22.­8
  • 22.­33-35
  • 23.­15
  • 23.­18-20
  • 25.­7
  • 26.­6
  • 26.­30
  • 26.­44
  • 28.­11
  • 33.­1
  • 34.­42
  • 37.­80
  • 38.­77
  • 40.­30
  • 41.­45
  • 42.­8
  • 43.­2
  • 43.­10
  • 46.­23
  • 47.­27
  • 48.­11
  • 48.­32-34
  • 48.­39-40
  • 48.­43
  • 48.­88
  • 50.­9
  • 50.­30
  • 51.­5
  • 51.­26
  • 51.­43
  • 51.­80
  • 52.­1
  • 54.­1
  • 54.­5-6
  • 54.­8-9
  • 54.­13-15
  • 54.­18
  • 54.­20-22
  • 55.­10
  • 58.­28
  • 59.­12
  • 60.­3-4
  • 63.­155
  • 63.­170-171
  • 64.­24
  • 64.­26-27
  • 65.­4
  • 65.­10
  • 69.­7
  • 69.­16
  • 69.­27
  • 69.­38
  • 69.­44
  • 69.­47
  • 70.­33
  • 71.­10
  • 71.­19
  • 71.­21
  • 71.­23
  • 71.­32
  • 71.­36-37
  • 71.­43
  • 72.­3
  • 72.­17
  • 72.­24
  • 72.­33
  • 73.­8
  • 73.­25
  • 73.­46
  • 73.­48
  • 73.­98
  • 73.­100
  • 74.­20
  • 74.­22
  • 74.­25-30
  • 74.­51
  • 75.­10
  • 75.­41
  • 75.­47
  • 76.­22
  • 76.­27
  • 77.­29
  • 77.­40
  • 81.­7
  • 81.­32
  • 83.­1
  • 84.­162
  • 84.­171
  • 84.­178
  • 84.­183
  • 84.­185
  • 84.­211
  • 84.­228
  • 85.­5
  • n.­569
  • n.­580
  • n.­994
  • g.­686
  • g.­1721
  • g.­1909
g.­1542

sister

Wylie:
  • sring mo
Tibetan:
  • སྲིང་མོ།
Sanskrit:
  • bhaginī

Located in 13 passages in the translation:

  • 1.­10
  • 40.­52
  • 48.­74
  • 52.­24
  • 53.­1
  • 53.­5
  • 53.­8-11
  • 55.­4
  • 55.­12
  • 73.­91
g.­1544

six clairvoyances

Wylie:
  • mngon par shes pa drug
Tibetan:
  • མངོན་པར་ཤེས་པ་དྲུག
Sanskrit:
  • ṣaḍābhijña

See “clairvoyances.”

Located in 18 passages in the translation:

  • 3.­67-70
  • 3.­126
  • 3.­133
  • 7.­7
  • 8.­7
  • 9.­8
  • 19.­91
  • 27.­15
  • 27.­38
  • 28.­1
  • 28.­10
  • 63.­97
  • 73.­38
  • 73.­63
  • 73.­98
g.­1545

six faculties

Wylie:
  • dbang po drug
Tibetan:
  • དབང་པོ་དྲུག
Sanskrit:
  • ṣaḍindriya

The six sense faculties of eye, ear, nose, tongue, body, and mind.

Located in 3 passages in the translation:

  • 10.­23
  • 17.­99
  • g.­556
g.­1547

six perfections

Wylie:
  • pha rol tu phyin pa drug
Tibetan:
  • ཕ་རོལ་ཏུ་ཕྱིན་པ་དྲུག
Sanskrit:
  • ṣaṭpāramitā

The six practices or qualities that a follower of the Great Vehicle perfects in order to transcend cyclic existence and reach the full awakening of a buddha. They are giving, morality, patience, perseverance or effort, concentration, and wisdom. See also “perfection.”

Located in 232 passages in the translation:

  • i.­27
  • i.­38
  • i.­54
  • i.­58
  • i.­61
  • i.­74
  • i.­85
  • i.­93
  • i.­108
  • i.­119
  • i.­121
  • i.­125
  • i.­135
  • i.­139
  • i.­151
  • i.­153-154
  • i.­161
  • i.­164-165
  • i.­172
  • i.­175-176
  • i.­180
  • 1.­7
  • 1.­23
  • 2.­4
  • 2.­30
  • 2.­61
  • 3.­11-14
  • 3.­16
  • 3.­18
  • 3.­57
  • 3.­65-66
  • 3.­75
  • 3.­77
  • 3.­79-91
  • 3.­96
  • 3.­101
  • 3.­105
  • 3.­107-108
  • 3.­111
  • 3.­125
  • 3.­140
  • 4.­5
  • 7.­12
  • 9.­8
  • 11.­56
  • 13.­19
  • 13.­32
  • 13.­37
  • 13.­50
  • 13.­71
  • 14.­9
  • 14.­27-33
  • 14.­52-53
  • 15.­2
  • 17.­1
  • 17.­7
  • 17.­60
  • 17.­115
  • 17.­128
  • 19.­5
  • 20.­17
  • 21.­61-62
  • 21.­80
  • 22.­15
  • 25.­18
  • 26.­34
  • 26.­36
  • 28.­12
  • 30.­37
  • 32.­74
  • 33.­2
  • 33.­5
  • 33.­38
  • 35.­6
  • 35.­20
  • 39.­2
  • 39.­26
  • 39.­50-52
  • 39.­73-76
  • 39.­79
  • 39.­91-94
  • 40.­1
  • 41.­15-18
  • 42.­30
  • 43.­22
  • 43.­24
  • 44.­2
  • 50.­3
  • 50.­28
  • 51.­3
  • 51.­47
  • 52.­27-47
  • 52.­49-53
  • 53.­1
  • 54.­21
  • 54.­24
  • 55.­10-11
  • 55.­15
  • 55.­30-31
  • 55.­63
  • 57.­6
  • 60.­21-22
  • 60.­27
  • 62.­28
  • 63.­19
  • 63.­61-64
  • 63.­66-67
  • 63.­79-80
  • 63.­93
  • 63.­97
  • 64.­3
  • 64.­29
  • 65.­8-9
  • 69.­24
  • 70.­10
  • 70.­16
  • 71.­11
  • 71.­13
  • 71.­16
  • 71.­39
  • 72.­1
  • 72.­3
  • 72.­5
  • 73.­8
  • 73.­95-96
  • 73.­98
  • 73.­118
  • 74.­12-13
  • 74.­28
  • 75.­40-41
  • 75.­47
  • 76.­1
  • 76.­22
  • 76.­45
  • 76.­51
  • 77.­2
  • 77.­24
  • n.­83
  • n.­488
  • n.­573
  • n.­580
  • n.­647
  • n.­710
  • n.­1055
  • g.­112
  • g.­597
  • g.­682
  • g.­694
  • g.­1237
  • g.­1238
  • g.­1239
  • g.­1240
  • g.­1242
  • g.­1243
  • g.­1250
  • g.­1694
  • g.­1906
g.­1549

six sense fields

Wylie:
  • skye mched drug
Tibetan:
  • སྐྱེ་མཆེད་དྲུག
Sanskrit:
  • ṣaḍāyatana

Fifth of the twelve links of dependent origination, it consists of the six sense organs (eyes, ears, nose, tongue, body, and thinking mind) together with their respective objects (forms, sounds, smells, tastes, touch, and dharmas).

Located in 21 passages in the translation:

  • 3.­22
  • 3.­27
  • 6.­46
  • 6.­69
  • 7.­1
  • 8.­6
  • 8.­13
  • 8.­17
  • 8.­34
  • 11.­38
  • 17.­101
  • 19.­16
  • 22.­7-8
  • 22.­20
  • 26.­10
  • 35.­42
  • 61.­6
  • 70.­5
  • 83.­1
  • g.­1758
g.­1552

skandhamāra

Wylie:
  • phung po’i bdud
Tibetan:
  • ཕུང་པོའི་བདུད།
Sanskrit:
  • skandhamāra

See “māra.”

Located in 2 passages in the translation:

  • 55.­15
  • g.­964
g.­1560

something really worthwhile

Wylie:
  • snying po
Tibetan:
  • སྙིང་པོ།
Sanskrit:
  • sāra

Located in 2 passages in the translation:

  • 59.­1-2
g.­1561

something that does not exist

Wylie:
  • dngos po med pa
Tibetan:
  • དངོས་པོ་མེད་པ།
Sanskrit:
  • abhāva

Located in 3 passages in the translation:

  • 40.­46
  • 64.­29
  • 81.­1
g.­1562

something that exists

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

Located in 5 passages in the translation:

  • 64.­29
  • 81.­1
  • g.­540
  • g.­1349
  • g.­1350
g.­1567

southern region

Wylie:
  • lho phyogs kyi rgyud
Tibetan:
  • ལྷོ་ཕྱོགས་ཀྱི་རྒྱུད།
Sanskrit:
  • dakṣiṇāpatha

A region where the teachings on the perfection of wisdom will spread.

Located in 3 passages in the translation:

  • i.­1
  • 39.­74-75
g.­1569

space element

Wylie:
  • nam mkha’i khams
Tibetan:
  • ནམ་མཁའི་ཁམས།
Sanskrit:
  • ākāśadhātu

Located in 34 passages in the translation:

  • 2.­12
  • 3.­24
  • 3.­107
  • 3.­131
  • 6.­44
  • 8.­6
  • 8.­13
  • 8.­16
  • 8.­34
  • 13.­38
  • 13.­43
  • 16.­52-53
  • 18.­16
  • 19.­85
  • 22.­6
  • 22.­19
  • 22.­29
  • 22.­72
  • 23.­23
  • 24.­8
  • 32.­29
  • 36.­2
  • 36.­4
  • 43.­6
  • 69.­38
  • 81.­32
  • 84.­38-39
  • 84.­83
  • 84.­137
  • 84.­229
  • 86.­43
  • g.­56
g.­1580

spiritual friend

Wylie:
  • dge ba’i bshes gnyen
Tibetan:
  • དགེ་བའི་བཤེས་གཉེན།
Sanskrit:
  • kalyāṇamitra

A spiritual teacher who can contribute to an individual’s progress on the spiritual path to awakening and act wholeheartedly for the welfare of students.

Located in 63 passages in the translation:

  • i.­49
  • i.­139
  • i.­142
  • i.­161
  • 10.­25
  • 10.­42-49
  • 17.­2
  • 17.­17
  • 23.­13
  • 29.­15
  • 33.­5-6
  • 33.­11
  • 39.­1
  • 39.­28
  • 39.­39
  • 39.­50-52
  • 41.­51
  • 44.­8
  • 44.­22
  • 46.­2
  • 46.­45
  • 50.­28
  • 55.­10
  • 55.­15-16
  • 55.­28-30
  • 56.­17
  • 60.­13
  • 63.­97
  • 65.­15-18
  • 66.­1-4
  • 84.­16
  • 84.­35
  • 84.­129-130
  • 84.­197-198
  • 85.­5
  • 85.­14
  • 85.­18-21
  • n.­199
  • n.­952
g.­1584

śramaṇa

Wylie:
  • dge sbyong
Tibetan:
  • དགེ་སྦྱོང་།
Sanskrit:
  • śramaṇa

Definition from the 84000 Glossary of Terms:

A general term applied to spiritual practitioners who live as ascetic mendicants. In Buddhist texts, the term usually refers to Buddhist monastics, but it can also designate a practitioner from other ascetic/monastic spiritual traditions. In this context śramaṇa is often contrasted with the term brāhmaṇa (bram ze), which refers broadly to followers of the Vedic tradition. Any renunciate, not just a Buddhist, could be referred to as a śramaṇa if they were not within the Vedic fold. The epithet Great Śramaṇa is often applied to the Buddha.

Located in 4 passages in the translation:

  • 2.­1
  • 29.­6
  • 31.­58
  • 32.­2
g.­1585

śrāvaka

Wylie:
  • nyan thos
Tibetan:
  • ཉན་ཐོས།
Sanskrit:
  • śrāvaka

Definition from the 84000 Glossary of Terms:

The Sanskrit term śrāvaka, and the Tibetan nyan thos, both derived from the verb “to hear,” are usually defined as “those who hear the teaching from the Buddha and make it heard to others.” Primarily this refers to those disciples of the Buddha who aspire to attain the state of an arhat seeking their own liberation and nirvāṇa. They are the practitioners of the first turning of the wheel of the Dharma on the four noble truths, who realize the suffering inherent in saṃsāra and focus on understanding that there is no independent self. By conquering afflicted mental states (kleśa), they liberate themselves, attaining first the stage of stream enterers at the path of seeing, followed by the stage of once-returners who will be reborn only one more time, and then the stage of non-returners who will no longer be reborn into the desire realm. The final goal is to become an arhat. These four stages are also known as the “four results of spiritual practice.”

Located in 457 passages in the translation:

  • i.­14
  • i.­37
  • i.­41-43
  • i.­45
  • i.­47
  • i.­55
  • i.­81
  • i.­96-97
  • i.­115
  • i.­117
  • i.­120
  • i.­124-125
  • i.­127-130
  • i.­137-139
  • i.­142-143
  • i.­148
  • i.­159
  • i.­161
  • i.­178
  • i.­180-181
  • i.­185
  • 1.­15-16
  • 2.­6
  • 2.­25
  • 2.­34
  • 2.­45
  • 2.­57
  • 3.­4
  • 3.­6-11
  • 3.­13
  • 3.­15-18
  • 3.­47
  • 3.­52
  • 3.­68
  • 3.­103
  • 3.­105
  • 3.­111
  • 3.­122
  • 3.­125
  • 3.­132
  • 3.­143-144
  • 5.­10
  • 6.­3
  • 6.­69
  • 7.­10
  • 7.­12
  • 7.­22
  • 7.­29-30
  • 8.­9
  • 8.­32
  • 9.­9
  • 9.­19
  • 9.­33
  • 9.­46
  • 10.­33-34
  • 10.­39
  • 10.­43-48
  • 10.­61
  • 10.­64-66
  • 11.­59
  • 12.­7-9
  • 12.­12
  • 12.­15
  • 12.­19
  • 13.­6-7
  • 13.­10
  • 13.­14
  • 13.­17
  • 13.­20
  • 13.­22-23
  • 13.­25-26
  • 13.­28-29
  • 13.­31
  • 13.­45
  • 13.­48
  • 13.­53-54
  • 13.­57
  • 13.­70
  • 15.­23
  • 17.­7
  • 17.­18
  • 17.­25
  • 17.­37-38
  • 17.­51
  • 17.­60-61
  • 17.­95
  • 19.­57
  • 19.­80
  • 19.­109
  • 20.­3-5
  • 20.­29-30
  • 20.­42
  • 20.­71
  • 21.­27
  • 21.­83
  • 22.­15
  • 22.­25
  • 22.­48
  • 22.­52
  • 23.­22-23
  • 25.­1-3
  • 25.­18
  • 26.­1
  • 26.­36
  • 26.­41
  • 27.­19
  • 27.­38
  • 28.­1
  • 28.­7
  • 28.­11-12
  • 29.­7-8
  • 30.­13-14
  • 30.­19
  • 30.­23
  • 30.­37
  • 30.­40
  • 31.­3
  • 31.­12-13
  • 31.­18
  • 31.­33
  • 31.­40
  • 31.­57
  • 31.­59-60
  • 32.­9
  • 32.­40
  • 32.­74
  • 33.­1-2
  • 33.­4
  • 33.­12-14
  • 33.­31
  • 33.­33
  • 33.­36
  • 33.­57
  • 33.­59-61
  • 35.­6
  • 37.­74
  • 38.­41
  • 38.­92
  • 39.­2
  • 39.­31
  • 39.­74-76
  • 39.­79
  • 39.­90
  • 40.­30-32
  • 40.­34
  • 40.­36
  • 40.­38
  • 40.­41
  • 40.­55
  • 41.­45
  • 41.­48
  • 43.­44
  • 44.­3
  • 44.­11
  • 44.­23
  • 45.­1-5
  • 45.­8
  • 45.­10
  • 45.­12
  • 45.­14-15
  • 45.­17-18
  • 47.­11-12
  • 48.­32-34
  • 48.­38-40
  • 48.­65
  • 48.­69
  • 49.­2
  • 49.­6
  • 49.­25
  • 49.­30-31
  • 49.­35
  • 50.­7
  • 50.­28
  • 50.­31
  • 50.­33-34
  • 50.­42
  • 51.­2
  • 51.­21
  • 51.­30
  • 52.­25
  • 52.­49
  • 53.­7
  • 54.­8-9
  • 54.­15
  • 55.­1
  • 55.­9-10
  • 55.­15-16
  • 55.­21-23
  • 55.­30
  • 55.­44
  • 55.­54
  • 56.­5
  • 56.­19
  • 56.­24
  • 56.­28
  • 56.­30
  • 57.­9
  • 57.­12-13
  • 57.­19-20
  • 58.­2
  • 58.­16
  • 58.­18-19
  • 58.­21
  • 58.­23
  • 59.­3-4
  • 59.­17
  • 60.­6-8
  • 60.­12
  • 60.­14
  • 60.­22-23
  • 60.­25-26
  • 60.­29
  • 60.­32
  • 60.­38
  • 61.­7
  • 61.­28
  • 62.­2
  • 62.­8
  • 62.­10
  • 62.­14
  • 62.­22
  • 62.­24
  • 62.­26
  • 62.­32
  • 62.­34
  • 62.­38
  • 62.­45
  • 62.­52
  • 63.­21
  • 63.­56
  • 63.­58
  • 63.­71
  • 63.­119
  • 63.­147
  • 63.­170
  • 63.­175-178
  • 63.­192
  • 63.­196
  • 63.­203
  • 63.­206
  • 63.­210
  • 63.­218-219
  • 64.­4
  • 64.­15
  • 64.­17-18
  • 64.­30
  • 65.­10
  • 65.­13
  • 65.­17
  • 66.­6
  • 67.­1
  • 68.­2
  • 69.­2
  • 69.­21-22
  • 69.­25-26
  • 69.­29
  • 69.­34
  • 69.­36
  • 69.­38
  • 69.­40
  • 70.­2
  • 70.­18-20
  • 70.­22
  • 70.­24
  • 70.­35
  • 70.­48
  • 71.­5
  • 71.­28
  • 72.­5
  • 72.­15-17
  • 72.­24-26
  • 73.­6-7
  • 73.­18
  • 73.­85
  • 74.­24-25
  • 74.­47
  • 74.­51
  • 75.­8
  • 75.­14-15
  • 75.­24
  • 76.­7
  • 76.­32
  • 77.­35-38
  • 77.­41
  • 78.­3-4
  • 78.­36
  • 78.­40
  • 78.­46
  • 79.­19-20
  • 81.­32
  • 82.­9
  • 82.­14
  • 83.­64
  • 84.­33
  • 84.­61-62
  • 84.­67
  • 84.­70
  • 84.­118
  • 84.­120
  • 84.­141
  • 84.­182
  • 84.­211
  • 84.­225
  • 84.­240
  • 84.­246
  • 84.­292
  • 85.­18
  • 86.­13
  • n.­29
  • n.­103
  • n.­115
  • n.­119
  • n.­153
  • n.­187
  • n.­203
  • n.­216
  • n.­347
  • n.­363-364
  • n.­380
  • n.­446
  • n.­584
  • n.­614-615
  • n.­620
  • n.­647
  • n.­673
  • n.­693
  • n.­837
  • n.­891
  • n.­893
  • n.­952
  • n.­975
  • n.­1043
  • n.­1051
  • g.­152
  • g.­722
  • g.­854
  • g.­939
  • g.­982
  • g.­1097
  • g.­1157
  • g.­1319
  • g.­1328
  • g.­1586
  • g.­1615
  • g.­1690
  • g.­1692
  • g.­1729
  • g.­1730
g.­1601

station of endless consciousness

Wylie:
  • rnam shes mtha’ yas skye mched
Tibetan:
  • རྣམ་ཤེས་མཐའ་ཡས་སྐྱེ་མཆེད།
Sanskrit:
  • vijñānānantyāyatana

Second of the four formless realms. The term also refers to the class of gods that dwell there, and the name of the second of the four formless absorptions. The other three realms are the station of endless space, the station of nothing-at-all, and the station of neither perception nor nonperception.

Located in 32 passages in the translation:

  • 2.­27
  • 3.­18
  • 3.­75
  • 4.­5
  • 11.­41-42
  • 13.­39
  • 16.­61-62
  • 16.­67-68
  • 16.­77-78
  • 26.­27
  • 32.­74
  • 37.­67
  • 52.­26
  • 62.­52
  • 62.­55
  • 65.­4
  • 69.­44
  • 71.­23
  • 73.­4
  • 73.­60
  • g.­467
  • g.­515
  • g.­641
  • g.­1073
  • g.­1600
  • g.­1602
  • g.­1604
  • g.­1605
g.­1602

station of endless space

Wylie:
  • nam mkha’ mtha’ yas skye mched
Tibetan:
  • ནམ་མཁའ་མཐའ་ཡས་སྐྱེ་མཆེད།
Sanskrit:
  • ākāśānantyāyatana

First of the four formless realms. The term also refers to the class of gods that dwell there and the name of the first of the four formless absorptions. The other three realms are the station of endless consciousness, the station of nothing-at-all, and the station of neither perception nor nonperception.

Located in 42 passages in the translation:

  • 3.­18
  • 3.­75
  • 4.­5
  • 11.­41-42
  • 13.­39
  • 16.­60-61
  • 16.­66-67
  • 16.­76-77
  • 26.­27
  • 32.­74
  • 37.­67
  • 48.­83
  • 52.­26
  • 62.­52
  • 62.­55
  • 64.­27
  • 65.­4
  • 69.­27
  • 69.­38
  • 69.­44
  • 71.­23
  • 71.­32
  • 72.­24
  • 73.­4
  • 73.­8
  • 73.­50
  • 73.­59
  • 74.­51
  • 74.­54
  • g.­467
  • g.­516
  • g.­641
  • g.­1073
  • g.­1600
  • g.­1601
  • g.­1604
  • g.­1605
  • g.­1606
g.­1604

station of neither perception nor nonperception

Wylie:
  • ’du shes med ’du shes med min skye mched
Tibetan:
  • འདུ་ཤེས་མེད་འདུ་ཤེས་མེད་མིན་སྐྱེ་མཆེད།
Sanskrit:
  • naiva­saṃjñā­nāsaṃjñāyatana

The highest of the four formless realms. The term also refers to the class of gods that dwell there and the name of the fourth of the four formless absorptions. The other three realms are the station of endless space, the station of endless consciousness, and the station of nothing-at-all.

Located in 69 passages in the translation:

  • 3.­18
  • 3.­75
  • 4.­5
  • 11.­41-42
  • 13.­39
  • 16.­63
  • 16.­69-70
  • 16.­79-80
  • 26.­27
  • 32.­7
  • 32.­74
  • 37.­66-67
  • 41.­25
  • 48.­83
  • 49.­31
  • 50.­29
  • 52.­26
  • 62.­28
  • 62.­32
  • 62.­52-55
  • 64.­3
  • 64.­27
  • 65.­4
  • 69.­27
  • 69.­32
  • 69.­36
  • 69.­38
  • 69.­44
  • 71.­23
  • 71.­32
  • 71.­36
  • 72.­24
  • 73.­4
  • 73.­8
  • 73.­25
  • 73.­50-51
  • 73.­117
  • 74.­51
  • 74.­53-54
  • 75.­8
  • 75.­17
  • 80.­1-2
  • 80.­20-21
  • 80.­24-25
  • 80.­28-29
  • 80.­32-33
  • 81.­28
  • g.­641
  • g.­1071
  • g.­1073
  • g.­1600
  • g.­1601
  • g.­1602
  • g.­1605
  • g.­1607
g.­1605

station of nothing-at-all

Wylie:
  • ci yang med pa’i skye mched
Tibetan:
  • ཅི་ཡང་མེད་པའི་སྐྱེ་མཆེད།
Sanskrit:
  • ākiṃcityāyatana

Third of the four formless realms. The term also refers to the class of gods that dwell there and the third of the four formless absorptions. The other three realms are the station of endless space, the station of endless consciousness, and the station of neither perception nor nonperception.

Located in 29 passages in the translation:

  • 3.­18
  • 3.­75
  • 4.­5
  • 11.­41-42
  • 13.­39
  • 16.­62-63
  • 16.­68-69
  • 16.­78-79
  • 26.­27
  • 32.­74
  • 37.­67
  • 52.­26
  • 62.­52
  • 62.­55
  • 65.­4
  • 69.­44
  • 71.­23
  • 73.­4
  • g.­1073
  • g.­1147
  • g.­1600
  • g.­1601
  • g.­1602
  • g.­1604
  • g.­1609
g.­1609

station of the nothing-at-all absorption

Wylie:
  • ci yang med pa’i skye mched kyi snyoms par ’jug pa
Tibetan:
  • ཅི་ཡང་མེད་པའི་སྐྱེ་མཆེད་ཀྱི་སྙོམས་པར་འཇུག་པ།
Sanskrit:
  • —

See “station of nothing-at-all.”

Located in 2 passages in the translation:

  • 2.­27
  • g.­641
g.­1615

stream enterer

Wylie:
  • rgyun du zhugs pa
Tibetan:
  • རྒྱུན་དུ་ཞུགས་པ།
Sanskrit:
  • srotaāpanna
  • kunadī

A person who has entered the “stream” of practice that leads to nirvāṇa. The first of the four attainments on the path of the śrāvakas.

Located in 210 passages in the translation:

  • i.­24
  • i.­52
  • i.­61
  • i.­115
  • i.­130
  • i.­146
  • i.­157
  • i.­178-179
  • 2.­26-27
  • 2.­49-50
  • 3.­7
  • 3.­18
  • 3.­28
  • 3.­76
  • 3.­107
  • 3.­117
  • 4.­5
  • 8.­11
  • 8.­42
  • 9.­38
  • 10.­67
  • 11.­54
  • 14.­31-32
  • 18.­11
  • 18.­31
  • 18.­37-38
  • 19.­29
  • 19.­31
  • 19.­56
  • 19.­78
  • 20.­53
  • 21.­25-28
  • 21.­34
  • 22.­31
  • 22.­36-37
  • 22.­47
  • 22.­53
  • 22.­73
  • 22.­75
  • 23.­9
  • 23.­17
  • 24.­12
  • 24.­14
  • 24.­19
  • 24.­24
  • 24.­31
  • 24.­63-64
  • 25.­14
  • 26.­2
  • 26.­6
  • 27.­6
  • 27.­11
  • 27.­16
  • 28.­2
  • 28.­4
  • 28.­10
  • 30.­11
  • 31.­40
  • 32.­1
  • 32.­7
  • 32.­52-55
  • 33.­2
  • 34.­2
  • 34.­26
  • 36.­42-43
  • 37.­14
  • 37.­19
  • 37.­22
  • 37.­66-67
  • 37.­73
  • 37.­79
  • 39.­5
  • 39.­42
  • 39.­54
  • 40.­30
  • 41.­25
  • 41.­41
  • 41.­45
  • 42.­2
  • 42.­30
  • 44.­3
  • 44.­9-12
  • 46.­4
  • 46.­19
  • 46.­44
  • 47.­18
  • 48.­6-7
  • 48.­31
  • 48.­94
  • 49.­31
  • 50.­2
  • 50.­9
  • 50.­30
  • 51.­20
  • 51.­32-33
  • 54.­5-6
  • 54.­14
  • 54.­22
  • 55.­47
  • 56.­5
  • 56.­11
  • 58.­30
  • 58.­32
  • 62.­16
  • 62.­50
  • 63.­95
  • 63.­97
  • 63.­120
  • 63.­122
  • 63.­197-199
  • 64.­3
  • 64.­7
  • 69.­2-3
  • 69.­16
  • 69.­23-25
  • 69.­27
  • 69.­40
  • 69.­44
  • 69.­50
  • 70.­15
  • 70.­38
  • 71.­23
  • 71.­32
  • 71.­36
  • 71.­39
  • 72.­5-6
  • 72.­16
  • 72.­26
  • 72.­35
  • 72.­37
  • 73.­1
  • 73.­4
  • 73.­10
  • 73.­25
  • 73.­30-31
  • 73.­100-101
  • 73.­107
  • 73.­109-110
  • 73.­113-114
  • 74.­16
  • 74.­27
  • 74.­53
  • 75.­13-14
  • 75.­17
  • 75.­19
  • 75.­22-23
  • 75.­44
  • 76.­7
  • 76.­15
  • 76.­26
  • 76.­38
  • 76.­45-46
  • 76.­48
  • 77.­7-8
  • 77.­10-11
  • 77.­29
  • 78.­8
  • 79.­4
  • 79.­8
  • 80.­1
  • 80.­3
  • 81.­20
  • 81.­22-23
  • 81.­27
  • 81.­31-32
  • 82.­8
  • 82.­10
  • n.­363
  • n.­388
  • n.­689
  • n.­831
  • n.­1029
g.­1622

Subhūti

Wylie:
  • rab ’byor
Tibetan:
  • རབ་འབྱོར།
Sanskrit:
  • subhūti

One of the ten great śrāvaka disciples of the Buddha Śākyamuni, known for his profound understanding of emptiness. He plays a major role as an interlocutor of the Buddha in the Prajñā­pāramitā­sūtras.

Located in 2,413 passages in the translation:

  • i.­17-19
  • i.­43-44
  • i.­46-47
  • i.­52-53
  • i.­59
  • i.­61
  • i.­70-72
  • i.­75-77
  • i.­79
  • i.­82-83
  • i.­105-106
  • i.­123
  • i.­126-127
  • i.­148
  • i.­173
  • 4.­1
  • 6.­1-24
  • 6.­29-30
  • 6.­33-51
  • 6.­56-58
  • 6.­60-62
  • 6.­67-75
  • 7.­1
  • 7.­11-14
  • 7.­18-19
  • 7.­22-30
  • 8.­1
  • 8.­41-42
  • 8.­44-47
  • 8.­50-53
  • 9.­1
  • 9.­5-6
  • 9.­11-12
  • 9.­16-17
  • 9.­21-33
  • 10.­1-33
  • 10.­36-51
  • 10.­56-68
  • 11.­1-40
  • 11.­51-54
  • 11.­56-63
  • 11.­68-72
  • 12.­4-18
  • 14.­1-2
  • 14.­6-27
  • 14.­29-44
  • 15.­1-10
  • 15.­30
  • 15.­34-35
  • 15.­144
  • 16.­1
  • 16.­4-26
  • 16.­31
  • 16.­42-43
  • 16.­46-48
  • 16.­50-54
  • 16.­58-59
  • 16.­63-64
  • 16.­70-71
  • 16.­80-81
  • 16.­89-90
  • 16.­94-98
  • 16.­100-103
  • 16.­105
  • 17.­1-24
  • 17.­50
  • 17.­127-128
  • 18.­1-38
  • 18.­40
  • 19.­1
  • 19.­5-82
  • 19.­84-98
  • 19.­100-101
  • 19.­104-113
  • 20.­1-8
  • 20.­11-12
  • 20.­32
  • 20.­37
  • 20.­44
  • 20.­55
  • 20.­61
  • 20.­74-75
  • 20.­79
  • 20.­82
  • 20.­92
  • 21.­1-2
  • 21.­4
  • 21.­12-13
  • 21.­18-19
  • 21.­21-22
  • 21.­25-28
  • 21.­31-50
  • 21.­52-53
  • 21.­62-64
  • 21.­81-83
  • 21.­85-86
  • 21.­92-97
  • 22.­2-3
  • 22.­12-16
  • 22.­27-28
  • 22.­57-71
  • 22.­74
  • 23.­1-4
  • 23.­10-13
  • 23.­22-25
  • 24.­1-6
  • 24.­15-20
  • 24.­25-26
  • 24.­35-40
  • 24.­44-49
  • 24.­63-64
  • 24.­74-75
  • 24.­77-78
  • 24.­80-81
  • 24.­83-89
  • 25.­1
  • 32.­74
  • 33.­1-7
  • 33.­9-10
  • 33.­13-14
  • 33.­26-28
  • 33.­40-50
  • 33.­58-62
  • 34.­23
  • 34.­25-30
  • 35.­3-7
  • 35.­19-42
  • 35.­44
  • 35.­46-47
  • 36.­34-65
  • 36.­69-70
  • 36.­72-80
  • 37.­1-4
  • 37.­7
  • 37.­9-11
  • 37.­14-19
  • 37.­23-24
  • 37.­26-34
  • 37.­36-39
  • 37.­42-65
  • 37.­68-74
  • 37.­77-80
  • 38.­1-64
  • 38.­66-95
  • 39.­41-43
  • 39.­45-53
  • 39.­56-60
  • 40.­1-48
  • 40.­50-55
  • 41.­1-52
  • 42.­1-24
  • 42.­28-33
  • 43.­12-44
  • 44.­1-7
  • 44.­14-23
  • 45.­1-11
  • 45.­13-16
  • 45.­18
  • 46.­1-2
  • 46.­5-45
  • 47.­1-15
  • 47.­18-20
  • 47.­22-30
  • 48.­9
  • 48.­14-19
  • 48.­25-26
  • 48.­46-60
  • 48.­62-69
  • 48.­71
  • 48.­73-74
  • 48.­82
  • 48.­97
  • 48.­99
  • 49.­1-35
  • 50.­1
  • 50.­4-19
  • 50.­29-43
  • 51.­1-34
  • 51.­37-39
  • 51.­41-49
  • 51.­51-74
  • 51.­76-78
  • 51.­80
  • 52.­1-13
  • 52.­21-47
  • 52.­49-53
  • 54.­1-3
  • 54.­5-26
  • 55.­1-7
  • 55.­9-11
  • 55.­14-15
  • 55.­17-22
  • 55.­26-65
  • 55.­67-73
  • 55.­75
  • 55.­77
  • 57.­1-15
  • 57.­17-21
  • 58.­9-10
  • 58.­12-13
  • 58.­15-17
  • 58.­26-31
  • 59.­1-2
  • 59.­4
  • 59.­6-11
  • 59.­13-22
  • 59.­24-25
  • 60.­3-5
  • 61.­1-2
  • 61.­4-24
  • 61.­26
  • 61.­28-30
  • 62.­1-2
  • 62.­4
  • 62.­6
  • 62.­8
  • 62.­10-14
  • 62.­16
  • 62.­18
  • 62.­20
  • 62.­22
  • 62.­24
  • 62.­26
  • 62.­28
  • 62.­30
  • 62.­32
  • 62.­34
  • 62.­36
  • 62.­38
  • 62.­40
  • 62.­42-43
  • 62.­45-46
  • 62.­48
  • 62.­50
  • 62.­52
  • 62.­54-56
  • 63.­1-2
  • 63.­4
  • 63.­6-28
  • 63.­30-32
  • 63.­34-35
  • 63.­37-38
  • 63.­40
  • 63.­42-45
  • 63.­50-51
  • 63.­53-56
  • 63.­58
  • 63.­61-67
  • 63.­69-72
  • 63.­74-76
  • 63.­78-80
  • 63.­82-83
  • 63.­85
  • 63.­87-96
  • 63.­98
  • 63.­101
  • 63.­105
  • 63.­107-117
  • 63.­119
  • 63.­121-122
  • 63.­124-130
  • 63.­132
  • 63.­134-136
  • 63.­138
  • 63.­140
  • 63.­142
  • 63.­144
  • 63.­146
  • 63.­148-152
  • 63.­154-156
  • 63.­158-159
  • 63.­161
  • 63.­163-165
  • 63.­168
  • 63.­170
  • 63.­172-173
  • 63.­175
  • 63.­177-190
  • 63.­192-194
  • 63.­196-198
  • 63.­200-201
  • 63.­203-217
  • 63.­219-220
  • 63.­222-227
  • 64.­1
  • 64.­3
  • 64.­5-13
  • 64.­15
  • 64.­17-19
  • 64.­21
  • 64.­23
  • 64.­25-31
  • 64.­34-35
  • 65.­1-2
  • 65.­4-9
  • 65.­11
  • 65.­13
  • 65.­15
  • 65.­17
  • 66.­1-2
  • 66.­6
  • 67.­1
  • 68.­2
  • 69.­1-11
  • 69.­13
  • 69.­15-16
  • 69.­18
  • 69.­20-27
  • 69.­29-32
  • 69.­34-42
  • 69.­45-50
  • 70.­1
  • 70.­4
  • 70.­6-16
  • 70.­18-23
  • 70.­25-45
  • 70.­47-49
  • 71.­1-2
  • 71.­4
  • 71.­6-8
  • 71.­10-14
  • 71.­16-18
  • 71.­20
  • 71.­22-24
  • 71.­29-32
  • 71.­34-38
  • 71.­43
  • 72.­1-2
  • 72.­5-7
  • 72.­9-19
  • 72.­21-27
  • 72.­29-33
  • 72.­35-39
  • 73.­1-2
  • 73.­5-8
  • 73.­10-11
  • 73.­13-24
  • 73.­26-31
  • 73.­33-34
  • 73.­37-46
  • 73.­50-51
  • 73.­66
  • 73.­75
  • 73.­79-80
  • 73.­87-89
  • 73.­92-98
  • 73.­100-112
  • 73.­114-118
  • 74.­1-4
  • 74.­6-8
  • 74.­10-11
  • 74.­13-28
  • 74.­30-32
  • 74.­34-35
  • 74.­46-55
  • 75.­1-20
  • 75.­22-26
  • 75.­30
  • 75.­32-33
  • 75.­35-37
  • 75.­39-46
  • 75.­48
  • 76.­1-2
  • 76.­23-24
  • 76.­26
  • 76.­28
  • 76.­30-36
  • 76.­38-40
  • 76.­43-44
  • 76.­46-50
  • 77.­1-9
  • 77.­11-17
  • 77.­21-29
  • 77.­33-40
  • 77.­42
  • 78.­1-2
  • 78.­4
  • 78.­6
  • 78.­8-28
  • 78.­30-34
  • 78.­41-42
  • 78.­48-52
  • 78.­54
  • 79.­1-7
  • 79.­9-10
  • 79.­12-20
  • 79.­22-24
  • 80.­1-3
  • 80.­5-9
  • 80.­11
  • 80.­13-14
  • 80.­16
  • 80.­18
  • 80.­20
  • 80.­22
  • 80.­24
  • 80.­26
  • 80.­28
  • 80.­30
  • 80.­32
  • 80.­34-36
  • 81.­1-9
  • 81.­13-17
  • 81.­19-20
  • 81.­22-24
  • 81.­26-35
  • 81.­37
  • 82.­1-3
  • 82.­5
  • 82.­7-11
  • 82.­14-16
  • 84.­99
  • 84.­143
  • 85.­1-3
  • 85.­9-10
  • 87.­1-2
  • 87.­6
  • n.­130
  • n.­222-223
  • n.­447
  • n.­492
  • n.­520
  • n.­522
  • n.­573
  • n.­625
  • n.­642
  • n.­662
  • n.­700
  • n.­826
  • n.­924
  • n.­952
  • n.­966
  • n.­1051
  • n.­1127
g.­1628

suchness

Wylie:
  • de bzhin nyid
Tibetan:
  • དེ་བཞིན་ཉིད།
Sanskrit:
  • tathātva
  • tathatā

The quality or condition of things as they really are, which cannot be conveyed in conceptual, dualistic terms.

Located in 203 passages in the translation:

  • i.­123
  • i.­131
  • 2.­33
  • 3.­43
  • 6.­32
  • 6.­47-50
  • 6.­53
  • 6.­55
  • 8.­8
  • 8.­10-11
  • 8.­26
  • 8.­30
  • 8.­42
  • 11.­4
  • 11.­47
  • 13.­69
  • 14.­38
  • 14.­51
  • 15.­34
  • 15.­140
  • 16.­99
  • 18.­1
  • 18.­15
  • 18.­37-38
  • 19.­10-17
  • 19.­69
  • 19.­83-87
  • 19.­89-95
  • 20.­6
  • 20.­26
  • 20.­42
  • 20.­100
  • 24.­50-53
  • 24.­59
  • 24.­61-62
  • 24.­79-81
  • 28.­10
  • 31.­5
  • 31.­29
  • 32.­18
  • 33.­22
  • 33.­35
  • 33.­40
  • 33.­59
  • 37.­31
  • 38.­93
  • 39.­12-14
  • 39.­68
  • 39.­90
  • 42.­29-33
  • 46.­38
  • 47.­27
  • 47.­30
  • 48.­1-4
  • 48.­11
  • 48.­15-29
  • 48.­50
  • 48.­54-57
  • 48.­59
  • 48.­65-68
  • 49.­2
  • 49.­30
  • 50.­22
  • 51.­5
  • 51.­7-9
  • 51.­50-52
  • 51.­64-71
  • 51.­73
  • 54.­12
  • 55.­30
  • 55.­54
  • 55.­64
  • 56.­1-2
  • 56.­4
  • 57.­5-6
  • 57.­21
  • 58.­33
  • 59.­19-23
  • 62.­10
  • 63.­82-83
  • 63.­97
  • 63.­112-113
  • 63.­170
  • 63.­208
  • 63.­213
  • 63.­220
  • 64.­8-10
  • 64.­26
  • 64.­34
  • 65.­7
  • 71.­29
  • 72.­33
  • 73.­18
  • 73.­104-106
  • 74.­23
  • 74.­32
  • 74.­35-39
  • 74.­44
  • 76.­19
  • 78.­44
  • 79.­18
  • 80.­7
  • 81.­3
  • 81.­31
  • 83.­38
  • 84.­31
  • 84.­111-112
  • 84.­138
  • 84.­238
  • 86.­1
  • 86.­5
  • n.­183
  • n.­814
  • g.­120
  • g.­405
  • g.­1280
  • g.­1685
  • g.­1704
g.­1632

Sudarśana

Wylie:
  • shin tu mthong ba
Tibetan:
  • ཤིན་ཏུ་མཐོང་བ།
Sanskrit:
  • sudarśana

Lit. “Those Who See Well.” The sixteenth of the seventeen heavens of the form realm; also the name of the gods living there. In the form realm, which is structured according to the four concentrations and pure abodes‍, or Śuddhāvāsa‍, it is listed as the fourth of the five Pure Abodes.

Located in 12 passages in the translation:

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

Śuddhāvāsa

Wylie:
  • gnas gtsang ma
Tibetan:
  • གནས་གཙང་མ།
Sanskrit:
  • śuddhāvāsa

Lit. “Those in the Pure Abodes.” The five Pure Abodes are the highest heavens of the form realm and result from mastery of the fourth meditative absorption. They comprise the heavens of Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha. The Pure Abodes, or Śuddhāvāsa, are never destroyed during the cycles of the destruction and creation of the universe. Rebirth there is the karmic result of accomplishing the fourth concentration.

Located in 44 passages in the translation:

  • 1.­11-13
  • 2.­53
  • 3.­18
  • 3.­114
  • 4.­5
  • 22.­1-2
  • 25.­12
  • 30.­25-27
  • 32.­74
  • 33.­12
  • 37.­35-36
  • 37.­63
  • 56.­6
  • 59.­8
  • 74.­51
  • 75.­8
  • n.­43
  • n.­88
  • g.­5
  • g.­53
  • g.­71
  • g.­101
  • g.­102
  • g.­125
  • g.­138
  • g.­152
  • g.­221
  • g.­223
  • g.­224
  • g.­229
  • g.­937
  • g.­1212
  • g.­1213
  • g.­1311
  • g.­1620
  • g.­1632
  • g.­1634
  • g.­1637
g.­1637

Sudṛśa

Wylie:
  • gya nom snang ba
Tibetan:
  • གྱ་ནོམ་སྣང་བ།
Sanskrit:
  • sudṛśa

Lit. “Good Looking.” The fifteenth of the seventeen heavens of the form realm; also the name of the gods living there. In the form realm, which is structured according to the four concentrations and pure abodes‍, or Śuddhāvāsa‍, it is listed as the third of the five Pure Abodes.

Located in 12 passages in the translation:

  • 2.­53
  • 3.­18
  • 3.­114
  • 4.­5
  • 30.­25
  • 32.­74
  • 33.­56
  • 37.­67
  • 56.­6
  • 71.­23
  • 74.­51
  • g.­1635
g.­1638

Sudurjayā

Wylie:
  • shin tu sbyang dka’ ba
Tibetan:
  • ཤིན་ཏུ་སྦྱང་དཀའ་བ།
Sanskrit:
  • sudurjayā

Lit. “Invincible.” The fifth level of accomplishment pertaining to bodhisattvas. See “ten bodhisattva levels.”

Located in 2 passages in the translation:

  • 18.­38
  • g.­1690
g.­1639

suffering

Wylie:
  • sdug bsngal
Tibetan:
  • སྡུག་བསྔལ།
Sanskrit:
  • duḥkha

Definition from the 84000 Glossary of Terms:

The first of the four truths of the noble ones. The term “suffering” includes all essentially unsatisfactory experiences of life in cyclic existence, whether physical or mental. These comprise (1) the suffering of suffering, i.e., the physical sensations and mental experiences that are self-evident as suffering and toward which spontaneous feelings of aversion arise; (2) the suffering of change, i.e., all experiences that are normally recognized as pleasant and desirable, but which are nonetheless suffering in that persistent indulgence in these always results in changing attitudes of dissatisfaction and boredom; and (3) the suffering of the pervasive conditioning underlying the round of birth, aging, and death.

Located in 198 passages in the translation:

  • i.­24
  • i.­26
  • i.­35
  • i.­38
  • i.­47
  • i.­100-101
  • i.­104
  • i.­138
  • i.­163
  • i.­171
  • i.­177-178
  • i.­180
  • 2.­4
  • 3.­22
  • 3.­28
  • 3.­41
  • 6.­24-25
  • 6.­28
  • 6.­30-31
  • 6.­58-59
  • 6.­61
  • 6.­64
  • 6.­66-67
  • 7.­15-17
  • 8.­11
  • 8.­25
  • 9.­1
  • 9.­6
  • 9.­8
  • 9.­12
  • 9.­38
  • 10.­4
  • 10.­9
  • 10.­28
  • 10.­30-31
  • 10.­34
  • 10.­37-38
  • 10.­44-47
  • 10.­68
  • 11.­42
  • 11.­57-58
  • 13.­49
  • 13.­57
  • 13.­61
  • 14.­2
  • 14.­4
  • 15.­125
  • 16.­32
  • 16.­34
  • 16.­58
  • 16.­75
  • 16.­94
  • 16.­97
  • 19.­59
  • 19.­99
  • 20.­6
  • 20.­79
  • 21.­7-8
  • 21.­10
  • 21.­27
  • 22.­5-8
  • 22.­33-35
  • 22.­47
  • 26.­8
  • 26.­10
  • 31.­27
  • 31.­33
  • 31.­45
  • 32.­30-35
  • 33.­4
  • 33.­30
  • 35.­8-9
  • 35.­17-20
  • 37.­5-6
  • 37.­39-40
  • 38.­46
  • 38.­81
  • 41.­24-25
  • 43.­10
  • 46.­8-10
  • 46.­36
  • 48.­93
  • 49.­29
  • 49.­31
  • 50.­1
  • 54.­16
  • 55.­4
  • 55.­52
  • 56.­6
  • 56.­29-30
  • 58.­2
  • 61.­6
  • 61.­8
  • 63.­53
  • 63.­97
  • 63.­164
  • 63.­170
  • 63.­211
  • 69.­16
  • 69.­38
  • 69.­44
  • 69.­50
  • 70.­5
  • 70.­10
  • 71.­32
  • 72.­4
  • 73.­16
  • 73.­19
  • 73.­49
  • 73.­78
  • 73.­107
  • 74.­43-44
  • 75.­27
  • 76.­26
  • 76.­32
  • 76.­34
  • 76.­48
  • 77.­28
  • 77.­30
  • 77.­40
  • 78.­20
  • 78.­23
  • 78.­25
  • 78.­37-38
  • 78.­48-49
  • 79.­13-15
  • 79.­17
  • 79.­21
  • 80.­6
  • 83.­1
  • 84.­26
  • 84.­31
  • 84.­47
  • 84.­68
  • 84.­79
  • 84.­113
  • 84.­180
  • 84.­227
  • 84.­247
  • 84.­276-277
  • 84.­296
  • 84.­299
  • 85.­9-10
  • 85.­16
  • 85.­23
  • 85.­47
  • 86.­37
  • n.­218
  • n.­381
  • n.­507
  • n.­637
  • n.­739
  • g.­366
  • g.­468
  • g.­638
  • g.­1487
g.­1641

suffused

Wylie:
  • yongs su bsgos pa
Tibetan:
  • ཡོངས་སུ་བསྒོས་པ།
Sanskrit:
  • paribhāvita

Located in 7 passages in the translation:

  • 31.­2
  • 31.­19
  • 31.­31-32
  • 84.­52
  • 85.­64
  • n.­903
g.­1642

sugata

Wylie:
  • bde bar gshegs pa
Tibetan:
  • བདེ་བར་གཤེགས་པ།
Sanskrit:
  • sugata

Definition from the 84000 Glossary of Terms:

One of the standard epithets of the buddhas. A recurrent explanation offers three different meanings for su- that are meant to show the special qualities of “accomplishment of one’s own purpose” (svārthasampad) for a complete buddha. Thus, the Sugata is “well” gone, as in the expression su-rūpa (“having a good form”); he is gone “in a way that he shall not come back,” as in the expression su-naṣṭa-jvara (“a fever that has utterly gone”); and he has gone “without any remainder” as in the expression su-pūrṇa-ghaṭa (“a pot that is completely full”). According to Buddhaghoṣa, the term means that the way the Buddha went (Skt. gata) is good (Skt. su) and where he went (Skt. gata) is good (Skt. su).

Located in 65 passages in the translation:

  • 25.­5
  • 27.­23
  • 27.­25
  • 27.­27
  • 27.­29
  • 27.­31
  • 27.­33
  • 32.­3
  • 32.­8
  • 32.­14
  • 32.­19
  • 32.­52
  • 32.­54
  • 32.­56
  • 32.­58
  • 32.­60
  • 32.­63
  • 33.­41
  • 33.­43
  • 33.­45
  • 33.­48
  • 39.­43
  • 51.­15
  • 51.­18
  • 51.­20
  • 51.­22
  • 51.­24
  • 51.­26
  • 51.­28
  • 51.­30
  • 51.­56
  • 51.­62
  • 53.­1
  • 54.­12
  • 55.­39-40
  • 55.­42
  • 55.­45
  • 55.­48
  • 57.­5
  • 57.­16-17
  • 60.­24
  • 60.­37
  • 64.­16
  • 73.­114
  • 78.­17
  • 84.­6-7
  • 84.­13
  • 84.­44
  • 84.­46
  • 84.­65
  • 84.­86
  • 84.­120
  • 84.­122
  • 84.­139
  • 84.­155
  • 84.­163
  • 84.­193
  • 84.­200
  • 84.­236
  • 84.­247
  • 87.­3
  • n.­1084
g.­1643

Śuklavipaśyanā level

Wylie:
  • dkar po rnam par mthong ba’i sa
Tibetan:
  • དཀར་པོ་རྣམ་པར་མཐོང་བའི་ས།
Sanskrit:
  • śuklavipaśyanābhūmi

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

Located in 11 passages in the translation:

  • i.­61
  • 17.­128
  • 18.­38
  • 19.­55
  • 51.­59
  • 64.­18
  • 69.­24
  • 70.­2
  • 71.­36
  • n.­322
  • g.­1692
g.­1644

Sumeru

Wylie:
  • ri rab
Tibetan:
  • རི་རབ།
Sanskrit:
  • sumeru

Definition from the 84000 Glossary of Terms:

According to ancient Buddhist cosmology, this is the great mountain forming the axis of the universe. At its summit is Sudarśana, home of Śakra and his thirty-two gods, and on its flanks live the asuras. The mount has four sides facing the cardinal directions, each of which is made of a different precious stone. Surrounding it are several mountain ranges and the great ocean where the four principal island continents lie: in the south, Jambudvīpa (our world); in the west, Godānīya; in the north, Uttarakuru; and in the east, Pūrvavideha. Above it are the abodes of the desire realm gods. It is variously referred to as Meru, Mount Meru, Sumeru, and Mount Sumeru.

Located in 15 passages in the translation:

  • 1.­11-12
  • 2.­22-23
  • 63.­28
  • 74.­53
  • 84.­149
  • 84.­226
  • 84.­267-268
  • 86.­43
  • g.­655
  • g.­1717
  • g.­1745
  • g.­1951
g.­1656

Surendrabodhi

Wylie:
  • su ren+d+ra bo d+hi
Tibetan:
  • སུ་རེནྡྲ་བོ་དྷི།
Sanskrit:
  • surendrabodhi

An Indian paṇḍiṭa resident in Tibet during the late eighth and early ninth centuries.

Located in 2 passages in the translation:

  • c.­1
  • n.­1131
g.­1657

surpassing aspiration

Wylie:
  • lhag pa’i bsam pa
Tibetan:
  • ལྷག་པའི་བསམ་པ།
Sanskrit:
  • adhyāśaya

Located in 25 passages in the translation:

  • 17.­2
  • 17.­13-14
  • 45.­1-5
  • 45.­8-9
  • 55.­9
  • 55.­24
  • 55.­27-28
  • 56.­29
  • 63.­97
  • 78.­9
  • 83.­68-69
  • 84.­129
  • 85.­28
  • 85.­43
  • 86.­37
  • 86.­39
  • g.­1759
g.­1658

Sūryagarbha

Wylie:
  • nyi ma’i snying po
Tibetan:
  • ཉི་མའི་སྙིང་པོ།
Sanskrit:
  • sūryagarbha

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

Located in 1 passage in the translation:

  • 1.­2
g.­1662

Susaṃprasthita

Wylie:
  • shin tu yang dag zhugs pa
Tibetan:
  • ཤིན་ཏུ་ཡང་དག་ཞུགས་པ།
Sanskrit:
  • susaṃprasthita

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

Located in 1 passage in the translation:

  • 1.­2
g.­1663

Susārthavaha

Wylie:
  • ded dpon bzang po
Tibetan:
  • དེད་དཔོན་བཟང་པོ།
Sanskrit:
  • susārthavaha

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

Located in 1 passage in the translation:

  • 1.­2
g.­1665

sustaining power

Wylie:
  • byin gyis brlabs pa
Tibetan:
  • བྱིན་གྱིས་བརླབས་པ།
Sanskrit:
  • adhiṣṭhāna

Located in 10 passages in the translation:

  • i.­83
  • 1.­14
  • 24.­45-48
  • 24.­54
  • 25.­1
  • 56.­11
  • 75.­24
g.­1667

sūtra

Wylie:
  • mdo
Tibetan:
  • མདོ།
Sanskrit:
  • sūtra

Definition from the 84000 Glossary of Terms:

In Sanskrit literally “a thread,” this is an ancient term for teachings that were memorized and orally transmitted in an essential form. Therefore, it can also mean “pithy statements,” “rules,” and “aphorisms.” In Buddhism it refers to the Buddha’s teachings, whatever their length. It is one of the three divisions of the Buddha’s teachings, the other two being Vinaya and Abhidharma. It is also used in contrast with the tantra teachings, though a number of important tantras have sūtra in their title. It is also classified as one of the nine or twelve aspects of the Dharma, in which context sūtra means “a teaching given in prose.”

Located in 32 passages in the translation:

  • s.­1-2
  • i.­8
  • i.­30
  • 39.­93
  • 40.­28-32
  • 40.­34
  • 40.­36
  • 40.­38
  • 40.­41
  • 40.­54-55
  • 41.­40
  • 41.­50
  • 44.­11
  • 45.­1
  • 50.­34
  • 50.­40-42
  • 84.­102
  • n.­47
  • n.­332
  • n.­416
  • n.­428
  • n.­998
  • n.­1107
  • g.­112
g.­1668

Suvarṇapuṣpa

Wylie:
  • gser gyi me tog
Tibetan:
  • གསེར་གྱི་མེ་ཏོག
Sanskrit:
  • suvarṇapuṣpa

Lit. “The One Who Had the Golden Flowers.” Future name of the nun Gaṅgadevī when she becomes a bodhisattva in the buddhafield of Akṣobhya, and also when she becomes a buddha, during the eon called Tārakopama.

Located in 4 passages in the translation:

  • i.­135
  • 53.­5
  • 53.­7
  • g.­682
g.­1669

Su­vikrānta­vikrāmin

Wylie:
  • rab kyi rtsal gyis rnam par gnon pa
Tibetan:
  • རབ་ཀྱི་རྩལ་གྱིས་རྣམ་པར་གནོན་པ།
Sanskrit:
  • su­vikrānta­vikrāmin

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

Located in 1 passage in the translation:

  • 1.­2
g.­1670

Suyāma

Wylie:
  • rab ’thab bral
Tibetan:
  • རབ་འཐབ་བྲལ།
Sanskrit:
  • suyāma

Head of the Yāma gods.

Located in 2 passages in the translation:

  • 22.­1
  • 56.­6
g.­1676

take up

Wylie:
  • ’dzin
Tibetan:
  • འཛིན།
Sanskrit:
  • udgrah

Located in 118 passages in the translation:

  • 2.­46
  • 7.­30
  • 14.­18-25
  • 14.­27-29
  • 15.­4
  • 15.­8
  • 17.­17
  • 22.­15
  • 25.­10-12
  • 26.­5-7
  • 26.­11-12
  • 26.­38
  • 27.­20
  • 27.­24
  • 27.­26
  • 27.­28
  • 27.­30
  • 27.­34
  • 28.­3
  • 28.­5
  • 28.­13-15
  • 28.­17-19
  • 29.­15
  • 30.­12
  • 30.­25-27
  • 30.­30-32
  • 30.­39-40
  • 31.­15-16
  • 31.­21
  • 31.­35
  • 32.­53
  • 32.­55
  • 32.­57
  • 32.­59
  • 32.­61
  • 32.­64-66
  • 33.­10
  • 36.­71
  • 37.­25
  • 37.­63
  • 39.­1
  • 39.­35
  • 39.­42
  • 39.­74-76
  • 39.­78
  • 39.­81-83
  • 39.­89
  • 40.­36
  • 41.­38
  • 44.­23
  • 48.­8
  • 48.­84
  • 48.­87-91
  • 48.­93
  • 48.­96
  • 50.­28
  • 50.­33
  • 56.­1-5
  • 57.­18
  • 60.­17
  • 60.­38-39
  • 62.­20
  • 71.­29
  • 73.­17
  • 73.­25
  • 73.­99
  • 74.­54
  • 75.­8
  • 75.­11
  • 75.­17
  • 75.­23
  • 76.­26-27
  • 77.­32
  • 78.­12
  • 84.­43
  • 85.­14
  • 87.­3
  • 87.­5
g.­1679

Tanū level

Wylie:
  • bsrabs pa’i sa
Tibetan:
  • བསྲབས་པའི་ས།
Sanskrit:
  • tanūbhūmi

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

Located in 14 passages in the translation:

  • i.­61
  • 17.­128
  • 18.­38
  • 19.­55
  • 19.­77
  • 20.­53
  • 51.­59
  • 54.­22
  • 64.­18
  • 69.­24
  • 70.­2
  • 71.­32
  • 71.­36
  • g.­1692
g.­1680

Tārakopama

Wylie:
  • skar ma lta bu
Tibetan:
  • སྐར་མ་ལྟ་བུ།
Sanskrit:
  • tārakopama

Lit. “Starlike.” Name of a future eon.

Located in 8 passages in the translation:

  • i.­148
  • 3.­147
  • 53.­5
  • 60.­11
  • g.­145
  • g.­682
  • g.­942
  • g.­1668
g.­1681

tathāgata

Wylie:
  • de bzhin gshegs pa
Tibetan:
  • དེ་བཞིན་གཤེགས་པ།
Sanskrit:
  • tathāgata

Definition from the 84000 Glossary of Terms:

A frequently used synonym for buddha. According to different explanations, it can be read as tathā-gata, literally meaning “one who has thus gone,” or as tathā-āgata, “one who has thus come.” Gata, though literally meaning “gone,” is a past passive participle used to describe a state or condition of existence. Tatha­(tā), often rendered as “suchness” or “thusness,” is the quality or condition of things as they really are, which cannot be conveyed in conceptual, dualistic terms. Therefore, this epithet is interpreted in different ways, but in general it implies one who has departed in the wake of the buddhas of the past, or one who has manifested the supreme awakening dependent on the reality that does not abide in the two extremes of existence and quiescence. It is also often used as a specific epithet of the Buddha Śākyamuni.

In this text:

In this text, Tathāgata (capitalized) refers to the Buddha Śākyamuni. One possible translation is “realized one.”

Located in 627 passages in the translation:

  • i.­1
  • i.­31
  • i.­37
  • i.­49-50
  • i.­61
  • i.­77
  • i.­83-84
  • i.­89-91
  • i.­94-96
  • i.­98
  • i.­102-103
  • i.­110-111
  • i.­114
  • i.­122-123
  • i.­129
  • i.­139
  • i.­141
  • i.­144
  • i.­156-157
  • i.­159
  • i.­165
  • i.­170
  • i.­178
  • i.­180
  • i.­182-183
  • i.­185
  • i.­187-188
  • 1.­6-7
  • 1.­13-14
  • 1.­17-19
  • 1.­21-34
  • 1.­36-39
  • 2.­11
  • 2.­25
  • 2.­45
  • 2.­51
  • 2.­60
  • 3.­4
  • 3.­7
  • 3.­18
  • 3.­48
  • 3.­56
  • 3.­65
  • 3.­67
  • 3.­87-88
  • 3.­110
  • 3.­122-123
  • 3.­146-147
  • 3.­152
  • 4.­5
  • 5.­3
  • 5.­5
  • 5.­7-8
  • 5.­10
  • 5.­13
  • 6.­3
  • 6.­21
  • 8.­9
  • 9.­25-26
  • 10.­59
  • 11.­3
  • 11.­11-15
  • 11.­28-29
  • 11.­32
  • 14.­2
  • 14.­4
  • 15.­23
  • 15.­34
  • 16.­42
  • 16.­46
  • 16.­97
  • 17.­12
  • 17.­19
  • 17.­21
  • 17.­127
  • 18.­4
  • 18.­10
  • 18.­23
  • 18.­30
  • 18.­37-38
  • 19.­36-40
  • 19.­109
  • 19.­113
  • 20.­1
  • 20.­6
  • 20.­42
  • 20.­53
  • 20.­71
  • 21.­27
  • 21.­30
  • 21.­83
  • 21.­92
  • 21.­95
  • 22.­1
  • 22.­15
  • 22.­37
  • 22.­42
  • 22.­49
  • 22.­54
  • 22.­57-59
  • 22.­62
  • 22.­64
  • 22.­68
  • 22.­74
  • 24.­14
  • 24.­19
  • 24.­47-53
  • 24.­87
  • 25.­1-5
  • 25.­15
  • 25.­18
  • 27.­4
  • 27.­6-11
  • 27.­21
  • 27.­23
  • 27.­25
  • 27.­27
  • 27.­29
  • 27.­31
  • 27.­33
  • 27.­35
  • 27.­37
  • 28.­1
  • 28.­7
  • 28.­10-11
  • 29.­9
  • 29.­12
  • 30.­11-12
  • 30.­37
  • 30.­40
  • 31.­1-2
  • 31.­7
  • 31.­11-17
  • 31.­19-20
  • 31.­29
  • 31.­31-36
  • 31.­39-40
  • 31.­54-55
  • 31.­57
  • 31.­59
  • 32.­5
  • 32.­21
  • 32.­44
  • 33.­2
  • 33.­12
  • 33.­29
  • 33.­32
  • 33.­34
  • 33.­57
  • 33.­59-61
  • 34.­2
  • 35.­1-2
  • 35.­11
  • 35.­19
  • 36.­74-75
  • 37.­10
  • 37.­17
  • 37.­21
  • 37.­37
  • 37.­75
  • 39.­1
  • 39.­7
  • 39.­25
  • 39.­27
  • 39.­35
  • 39.­41
  • 39.­50-52
  • 39.­62
  • 39.­66
  • 39.­68
  • 39.­71
  • 39.­74
  • 39.­79
  • 39.­81
  • 39.­83-84
  • 39.­87-90
  • 40.­28
  • 41.­38
  • 41.­47
  • 42.­2-7
  • 42.­9
  • 42.­11-24
  • 42.­28-33
  • 43.­2
  • 43.­7-16
  • 43.­18-19
  • 43.­21-28
  • 43.­30-34
  • 43.­41-42
  • 43.­44
  • 44.­2
  • 44.­11
  • 45.­11
  • 48.­1
  • 48.­3
  • 48.­15-23
  • 48.­25
  • 48.­39
  • 48.­62
  • 49.­2
  • 49.­29-32
  • 50.­28-29
  • 50.­32-34
  • 50.­37-42
  • 51.­3
  • 51.­20
  • 51.­42-44
  • 52.­36
  • 53.­1
  • 53.­4-5
  • 53.­7
  • 53.­9
  • 55.­2-3
  • 55.­9-10
  • 55.­12-13
  • 55.­15
  • 55.­18
  • 55.­25
  • 55.­31
  • 55.­49
  • 55.­71
  • 56.­5-6
  • 56.­11
  • 57.­5-6
  • 57.­17
  • 58.­2
  • 58.­6
  • 58.­22-24
  • 58.­33
  • 59.­9
  • 59.­13
  • 59.­16
  • 59.­18
  • 59.­20-22
  • 60.­4
  • 60.­6
  • 60.­8
  • 60.­10-12
  • 60.­14
  • 60.­20
  • 60.­22
  • 60.­28-33
  • 60.­36
  • 61.­1
  • 62.­40
  • 62.­43
  • 62.­52
  • 63.­49
  • 63.­79
  • 63.­97
  • 63.­149
  • 63.­151-165
  • 63.­167
  • 63.­170
  • 63.­174-176
  • 63.­190
  • 63.­192
  • 63.­196
  • 63.­198-199
  • 63.­206-207
  • 63.­214-215
  • 64.­6-9
  • 64.­19
  • 65.­17
  • 69.­23
  • 69.­32
  • 69.­36
  • 69.­39
  • 70.­9
  • 70.­11
  • 70.­13
  • 70.­27-31
  • 70.­48
  • 71.­35
  • 72.­9
  • 72.­20
  • 72.­24
  • 72.­32
  • 73.­10
  • 73.­35-36
  • 73.­38
  • 73.­75
  • 73.­79-90
  • 73.­92-93
  • 73.­97
  • 73.­101
  • 73.­118
  • 74.­4-5
  • 74.­7-9
  • 74.­47
  • 74.­50
  • 75.­8
  • 75.­22
  • 75.­36
  • 76.­7-8
  • 76.­19-20
  • 77.­15-16
  • 77.­22
  • 77.­24
  • 77.­35-36
  • 77.­40-41
  • 78.­10
  • 78.­17-20
  • 78.­46
  • 78.­49
  • 79.­2-4
  • 79.­7-8
  • 79.­18
  • 80.­1
  • 80.­3
  • 80.­32
  • 81.­3
  • 81.­14-15
  • 81.­20-25
  • 81.­27-35
  • 81.­37
  • 82.­2
  • 82.­8-9
  • 82.­14
  • 83.­38
  • 84.­4
  • 84.­12
  • 84.­33-34
  • 84.­51-52
  • 84.­111
  • 84.­116-117
  • 84.­128
  • 84.­237
  • 84.­240
  • 85.­1
  • 85.­5
  • 85.­10
  • 85.­18-19
  • 85.­21
  • 85.­41
  • 85.­43
  • 85.­61
  • 85.­63-64
  • 86.­1-5
  • 86.­8-10
  • 86.­12-13
  • 86.­15
  • 86.­18-19
  • 86.­21-22
  • 86.­29
  • 86.­39
  • 87.­3-5
  • n.­415
  • n.­520
  • n.­522
  • n.­565
  • n.­658
  • n.­673
  • n.­739
  • n.­845
  • n.­903
  • n.­1031
  • n.­1096
  • g.­204
  • g.­595
  • g.­1200
  • g.­1296
  • g.­1407
  • g.­1666
  • g.­1682
  • g.­1683
  • g.­1684
  • g.­1695
  • g.­1729
g.­1686

teacher

Wylie:
  • ston pa
  • mkhan po
Tibetan:
  • སྟོན་པ།
  • མཁན་པོ།
Sanskrit:
  • śāstṛ
  • upādhyāya

Located in 37 passages in the translation:

  • i.­89
  • i.­99
  • i.­109
  • i.­119
  • i.­142
  • 1.­2
  • 3.­125
  • 10.­66
  • 17.­3
  • 17.­31
  • 21.­52
  • 25.­5
  • 27.­21
  • 29.­14
  • 31.­57
  • 34.­2
  • 35.­2
  • 35.­11
  • 40.­52
  • 50.­37
  • 55.­31-32
  • 56.­32
  • 60.­19
  • 62.­43
  • 73.­91
  • 84.­40-41
  • 84.­80
  • 84.­99
  • 84.­199
  • 84.­239
  • 85.­5
  • 87.­1
  • 87.­3-4
  • g.­1580
g.­1690

ten bodhisattva levels

Wylie:
  • byang chub sems dpa’i sa bcu
Tibetan:
  • བྱང་ཆུབ་སེམས་དཔའི་ས་བཅུ།
Sanskrit:
  • daśa bodhisattvabhūmayaḥ

In this text, two sets of ten levels are mentioned. One set pertains to the progress of an individual practitioner who, starting from the level of an ordinary person, sequentially follows the path of a śrāvaka, a pratyekabuddha, and then a bodhisattva on their way to complete buddhahood (see “ten levels” for a detailed explanation of this set).

The other set is more common in Mahāyāna literature, although there are variations, and refers to the ten levels traversed by an individual practitioner who has already become a bodhisattva: (1) Pramuditā (Joyful), in which one rejoices at realizing a partial aspect of the truth; (2) Vimalā (Stainless), in which one is free from all defilement; (3) Prabhākarī (Light Maker), in which one radiates the light of wisdom; (4) Arciṣmatī (Radiant), in which the radiant flame of wisdom burns away earthly desires; (5) Sudurjayā (Invincible), in which one surmounts the illusions of darkness, or ignorance, as the Middle Way; (6) Abhimukhī (Directly Witnessed), in which supreme wisdom begins to manifest; (7) Dūraṃgamā (Far Reaching), in which one rises above the states of the lower vehicles of srāvakas and pratyekabuddhas; (8) Acalā (Immovable), in which one dwells firmly in the truth of the Middle Way and cannot be perturbed by anything; (9) Sādhumatī (Auspicious Intellect), in which one preaches the Dharma unimpededly; and (10) Dharmameghā (Cloud of Dharma), in which one benefits all sentient beings with Dharma, just as a cloud rains impartially upon everything.

Located in 16 passages in the translation:

  • i.­131
  • 65.­10
  • 69.­16
  • n.­329
  • g.­7
  • g.­30
  • g.­107
  • g.­210
  • g.­408
  • g.­459
  • g.­1278
  • g.­1287
  • g.­1394
  • g.­1638
  • g.­1692
  • g.­1857
g.­1692

ten levels

Wylie:
  • sa bcu
Tibetan:
  • ས་བཅུ།
Sanskrit:
  • daśabhūmi

In this text, two sets of ten levels are mentioned. One set refers to the standard list of ten levels most commonly found in the general Mahāyāna literature; for a detailed explanation of this set, see ten bodhisattva levels. The other set, common to Prajñāpāramitā literature, charts the progress of an individual practitioner who, starting from the level of an ordinary person, sequentially follows the path of a śrāvaka, pratyekabuddha, and then a bodhisattva on their way to complete buddhahood.

The first three levels pertain to an ordinary person preparing themselves for the path; the next four (4-7) chart the path of a śrāvaka; level eight aligns with the practices of a pratyekabuddha; level nine refers to the path of bodhisattvas; and finally, level ten is the attainment of buddhahood. These ten levels comprise (1) the level of Śuklavipaśyanā, (2) the level of Gotra, (3) the level of Aṣṭamaka, (4) the level of Darśana, (5) the level of Tanū, (6) the level of Vītarāga, (7) the level of Kṛtāvin, (8) the Pratyekabuddha level, (9) the Bodhisattva level, and (10) the Buddha level of perfect awakening.

Located in 19 passages in the translation:

  • i.­61
  • 2.­4
  • 17.­128
  • 18.­38
  • 51.­58-59
  • 75.­40-41
  • g.­133
  • g.­210
  • g.­233
  • g.­348
  • g.­710
  • g.­891
  • g.­1290
  • g.­1643
  • g.­1679
  • g.­1690
  • g.­1866
g.­1694

ten perfections

Wylie:
  • pha rol tu phyin pa bcu
Tibetan:
  • ཕ་རོལ་ཏུ་ཕྱིན་པ་བཅུ།
Sanskrit:
  • daśapāramitā

This comprises the most common six perfections to which are added the four perfections of skillful means, prayer, power, and knowledge.

Located in 3 passages in the translation:

  • 17.­127
  • g.­1237
  • g.­1292
g.­1695

ten powers

Wylie:
  • stobs bcu
Tibetan:
  • སྟོབས་བཅུ།
Sanskrit:
  • daśabala

A category of the distinctive qualities of a tathāgata. They are knowing what is possible and what is impossible; knowing the results of actions or the ripening of karma; knowing the various inclinations of sentient beings; knowing the various elements; knowing the supreme and lesser faculties of sentient beings; knowing the paths that lead to all destinations of rebirth; knowing the concentrations, liberations, absorptions, equilibriums, afflictions, purifications, and abidings; knowing previous lives; knowing the death and rebirth of sentient beings; and knowing the cessation of the defilements. See also “five powers.”

Located in 131 passages in the translation:

  • i.­60
  • 8.­7
  • 8.­19
  • 8.­34
  • 11.­24
  • 11.­45
  • 11.­49
  • 11.­70
  • 12.­14-15
  • 13.­68-69
  • 14.­38
  • 14.­49
  • 17.­109
  • 18.­9
  • 18.­37-38
  • 19.­26
  • 19.­76
  • 19.­107
  • 20.­34
  • 20.­42
  • 20.­50
  • 20.­59
  • 20.­70
  • 20.­93
  • 20.­99
  • 20.­105
  • 21.­10
  • 21.­17
  • 21.­19
  • 21.­23
  • 21.­25-26
  • 21.­50
  • 21.­61
  • 22.­23
  • 22.­30
  • 22.­35
  • 22.­53
  • 22.­72-73
  • 23.­8
  • 23.­17
  • 23.­22-23
  • 24.­11
  • 24.­19
  • 24.­24-26
  • 24.­31
  • 24.­33
  • 25.­3
  • 26.­1-2
  • 26.­10
  • 26.­12
  • 26.­44
  • 26.­48
  • 27.­11
  • 27.­18
  • 27.­20-21
  • 28.­1-2
  • 28.­4
  • 28.­10
  • 28.­12
  • 30.­10
  • 32.­73-74
  • 33.­10-11
  • 33.­20-21
  • 33.­35
  • 34.­1
  • 34.­10
  • 34.­26
  • 35.­20
  • 35.­43
  • 35.­45
  • 36.­2
  • 36.­4
  • 36.­65
  • 36.­67
  • 36.­70
  • 37.­13
  • 37.­19
  • 37.­67
  • 37.­73
  • 37.­79
  • 38.­88
  • 39.­9-14
  • 39.­16-20
  • 39.­45-46
  • 39.­48-49
  • 39.­52-53
  • 39.­56
  • 40.­46
  • 42.­2
  • 42.­6
  • 43.­22
  • 44.­2
  • 46.­3-4
  • 46.­19
  • 46.­43
  • 47.­18
  • 48.­5
  • 84.­46
  • 84.­113
  • 84.­163
  • 84.­278
  • g.­598
  • g.­1276
  • g.­1698
g.­1698

ten tathāgata powers

Wylie:
  • de bzhin gshegs pa’i stobs bcu
Tibetan:
  • དེ་བཞིན་གཤེགས་པའི་སྟོབས་བཅུ།
Sanskrit:
  • daśatathāgatabala

See “ten powers.”

Located in 125 passages in the translation:

  • i.­27
  • 2.­4
  • 3.­11-14
  • 3.­18
  • 3.­31
  • 3.­39
  • 3.­43
  • 3.­53
  • 3.­71
  • 3.­76
  • 3.­107
  • 3.­124
  • 7.­7
  • 9.­8
  • 9.­13
  • 10.­7
  • 10.­9
  • 10.­56
  • 11.­10
  • 11.­43
  • 14.­31
  • 16.­81
  • 18.­28
  • 19.­8
  • 19.­91
  • 20.­5-6
  • 21.­82
  • 22.­9
  • 22.­45
  • 24.­56
  • 25.­5
  • 25.­12
  • 26.­6
  • 26.­33
  • 27.­38
  • 30.­23
  • 31.­20
  • 31.­37
  • 32.­5
  • 32.­69
  • 33.­4
  • 33.­8
  • 33.­31
  • 34.­2
  • 35.­4
  • 35.­30
  • 36.­39
  • 39.­2-3
  • 39.­6
  • 39.­8
  • 39.­42
  • 39.­52
  • 39.­73
  • 39.­83
  • 42.­30
  • 45.­2
  • 46.­3
  • 48.­22
  • 48.­90
  • 50.­10
  • 51.­47
  • 51.­78
  • 54.­5
  • 54.­9
  • 54.­15-18
  • 54.­20-21
  • 58.­28
  • 63.­155
  • 63.­171
  • 64.­24
  • 64.­27
  • 64.­29
  • 65.­4
  • 65.­10
  • 69.­4
  • 69.­16
  • 69.­27
  • 69.­32
  • 69.­38
  • 69.­44
  • 70.­10
  • 70.­30
  • 71.­11
  • 71.­19
  • 71.­28
  • 71.­39
  • 72.­3
  • 72.­20
  • 73.­4
  • 73.­25
  • 73.­31
  • 73.­38
  • 73.­66
  • 73.­74
  • 73.­98
  • 73.­100
  • 74.­22
  • 74.­30
  • 74.­51
  • 74.­53-54
  • 75.­12
  • 75.­14
  • 75.­17
  • 75.­19
  • 75.­40
  • 76.­1
  • 76.­22
  • 77.­2
  • 77.­22
  • 77.­24
  • 81.­4
  • 81.­7
  • 81.­32
  • 82.­8
  • 85.­39
g.­1699

ten unwholesome actions

Wylie:
  • mi dge ba’i las kyi lam bcu
  • mi dge ba bcu’i las kyi lam
Tibetan:
  • མི་དགེ་བའི་ལས་ཀྱི་ལམ་བཅུ།
  • མི་དགེ་བ་བཅུའི་ལས་ཀྱི་ལམ།
Sanskrit:
  • daśākuśala­karma­patha

There are three physical unwholesome or nonvirtuous actions: killing, stealing, and illicit sex. There are four verbal nonvirtues: lying, backbiting, insulting, and babbling nonsense. And three mental nonvirtues: coveting, malice, and wrong view‍.

Located in 10 passages in the translation:

  • i.­51
  • 7.­4
  • 17.­6
  • 17.­55
  • 49.­10
  • 78.­9
  • g.­1186
  • g.­1700
  • g.­1812
  • g.­1948
g.­1700

ten wholesome actions

Wylie:
  • dge ba bcu’i las
Tibetan:
  • དགེ་བ་བཅུའི་ལས།
Sanskrit:
  • daśa­kuśala­karma

These are the opposite of the ten unwholesome actions. There are three physical virtues: saving lives, giving, and sexual propriety. There are four verbal virtues: truthfulness, reconciling discussions, gentle speech, and religious speech. There are three mental virtues: a loving attitude, a generous attitude, and right views.

Located in 52 passages in the translation:

  • 1.­10
  • 3.­18
  • 3.­20
  • 3.­93-94
  • 3.­103
  • 7.­5
  • 11.­36
  • 11.­39
  • 14.­12-14
  • 15.­4
  • 17.­86
  • 21.­72
  • 25.­12
  • 27.­15
  • 27.­17
  • 27.­38
  • 28.­10-11
  • 28.­18
  • 30.­11
  • 32.­1
  • 32.­3
  • 32.­8
  • 32.­10-13
  • 32.­16
  • 33.­41
  • 33.­51
  • 34.­2
  • 37.­67
  • 39.­42
  • 43.­22
  • 43.­24
  • 49.­9
  • 50.­29
  • 55.­47
  • 56.­3-5
  • 62.­22
  • 73.­25
  • 74.­54
  • 75.­17
  • 84.­144
  • 84.­282
  • n.­632
  • n.­914
g.­1702

terrible form of life

Wylie:
  • ngan song
Tibetan:
  • ངན་སོང་།
Sanskrit:
  • apāya

Located in 42 passages in the translation:

  • i.­134
  • i.­157
  • i.­178
  • i.­180-181
  • 2.­49-50
  • 3.­81
  • 3.­87
  • 3.­108
  • 3.­131
  • 7.­10
  • 8.­54
  • 14.­8
  • 26.­36
  • 28.­6
  • 31.­13
  • 32.­1
  • 39.­72
  • 52.­29
  • 55.­5
  • 64.­3
  • 65.­17
  • 70.­48
  • 73.­73
  • 76.­28
  • 76.­34
  • 76.­49
  • 77.­40-41
  • 78.­7-9
  • 78.­16
  • 78.­37-38
  • 79.­5
  • 79.­10
  • 84.­113
  • 84.­144
  • 84.­187
  • 84.­207
g.­1704

the real

Wylie:
  • yang dag pa
Tibetan:
  • ཡང་དག་པ།
Sanskrit:
  • bhūtatā

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

Located in 8 passages in the translation:

  • 19.­10-16
  • g.­120
g.­1708

thinking mind

Wylie:
  • yid
Tibetan:
  • ཡིད།
Sanskrit:
  • manas

Located in 121 passages in the translation:

  • 3.­22
  • 3.­25-26
  • 3.­29-30
  • 3.­38
  • 3.­52
  • 3.­100-101
  • 3.­103
  • 3.­105
  • 3.­107
  • 3.­144
  • 6.­9
  • 6.­14
  • 6.­27-28
  • 6.­31
  • 6.­38
  • 6.­42
  • 6.­68-69
  • 6.­72-73
  • 7.­1
  • 7.­20
  • 7.­27
  • 8.­3-6
  • 8.­13
  • 8.­32
  • 8.­34
  • 9.­7-8
  • 9.­49
  • 10.­3-4
  • 10.­9
  • 10.­15
  • 10.­40
  • 10.­45
  • 10.­47
  • 10.­52
  • 10.­54
  • 10.­63
  • 10.­68
  • 11.­6-7
  • 11.­13
  • 11.­38
  • 13.­69
  • 14.­34
  • 14.­38
  • 15.­11
  • 15.­14
  • 15.­24
  • 16.­39
  • 18.­3
  • 18.­18
  • 18.­20-22
  • 19.­15
  • 19.­73
  • 19.­84
  • 20.­6
  • 20.­45
  • 20.­47-49
  • 20.­63
  • 20.­65-67
  • 20.­75
  • 20.­84
  • 20.­92
  • 20.­97
  • 21.­54
  • 22.­6
  • 22.­18
  • 22.­28
  • 22.­72
  • 23.­5
  • 23.­23
  • 24.­7
  • 31.­45
  • 32.­29
  • 32.­31
  • 32.­34
  • 34.­26
  • 36.­2
  • 36.­4
  • 36.­71
  • 37.­12
  • 37.­63
  • 39.­8
  • 42.­9
  • 44.­15
  • 50.­13
  • 51.­7
  • 58.­28
  • 63.­128
  • 63.­135-136
  • 65.­17
  • 69.­38
  • 69.­44
  • 69.­50
  • 72.­28
  • 74.­41
  • 77.­29
  • 81.­32
  • 82.­2
  • 83.­1
  • 84.­116
  • g.­470
  • g.­1179
  • g.­1549
g.­1709

thinking-mind consciousness constituent

Wylie:
  • yid kyi rnam par shes pa’i khams
Tibetan:
  • ཡིད་ཀྱི་རྣམ་པར་ཤེས་པའི་ཁམས།
Sanskrit:
  • manovijñānadhātu

One of the eighteen constituents.

Located in 13 passages in the translation:

  • 3.­22
  • 3.­26
  • 3.­30
  • 3.­52
  • 3.­107
  • 6.­14
  • 6.­27-28
  • 7.­27
  • 32.­29
  • 74.­41
  • 83.­1
  • g.­470
g.­1710

thirty-seven dharmas on the side of awakening

Wylie:
  • byang chub kyi phyogs kyi chos sum cu rtsa bdun
  • byang chub kyi phyogs kyi chos rnams
Tibetan:
  • བྱང་ཆུབ་ཀྱི་ཕྱོགས་ཀྱི་ཆོས་སུམ་ཅུ་རྩ་བདུན།
  • བྱང་ཆུབ་ཀྱི་ཕྱོགས་ཀྱི་ཆོས་རྣམས།
Sanskrit:
  • sapta­triṃśa­bodhi­pakṣa­dharma

Thirty-seven practices that lead to the awakened state: the four applications of mindfulness, the four right efforts, the four legs of miraculous power, the five faculties, the five powers, the eightfold noble path, and the seven limbs of awakening.

Located in 139 passages in the translation:

  • i.­24
  • i.­38
  • i.­60
  • i.­139
  • 2.­27
  • 8.­42
  • 9.­2
  • 9.­8
  • 9.­13
  • 9.­33
  • 9.­35
  • 9.­38
  • 9.­43
  • 9.­45
  • 10.­1
  • 10.­5
  • 10.­9
  • 11.­19
  • 11.­46
  • 11.­49
  • 11.­70
  • 12.­11
  • 12.­14-15
  • 12.­17
  • 13.­51
  • 13.­68-69
  • 14.­12
  • 14.­31
  • 14.­38
  • 14.­49
  • 17.­128
  • 18.­37
  • 20.­95
  • 21.­3
  • 21.­26
  • 21.­40
  • 21.­46
  • 21.­50
  • 21.­61
  • 27.­15
  • 27.­18
  • 27.­38
  • 28.­1
  • 28.­4
  • 28.­10
  • 28.­12
  • 28.­18
  • 30.­10
  • 30.­37
  • 31.­33
  • 31.­37
  • 31.­50
  • 32.­5
  • 32.­7
  • 32.­49
  • 32.­73-74
  • 33.­1
  • 33.­4
  • 33.­8
  • 33.­10-11
  • 33.­20-21
  • 33.­31
  • 33.­35
  • 33.­37-38
  • 33.­60
  • 34.­2
  • 34.­10
  • 34.­26
  • 34.­30
  • 35.­20
  • 35.­45
  • 36.­71
  • 39.­3
  • 39.­6
  • 39.­9-14
  • 39.­16-20
  • 39.­48
  • 39.­53
  • 39.­56
  • 40.­46
  • 40.­48-49
  • 41.­48
  • 41.­52
  • 42.­30
  • 43.­10
  • 43.­22
  • 43.­24
  • 54.­1
  • 54.­6
  • 54.­15
  • 54.­22
  • 55.­31-32
  • 71.­21
  • 71.­36
  • 71.­39
  • 72.­17
  • 72.­33
  • 73.­8
  • 73.­30-31
  • 73.­98-100
  • 74.­12
  • 75.­40
  • 75.­47
  • 76.­1
  • 76.­27
  • 76.­45
  • 76.­47-48
  • 77.­2
  • 77.­7
  • 77.­24
  • 77.­39
  • 78.­36
  • 81.­6-7
  • g.­410
  • g.­527
  • g.­556
  • g.­598
g.­1712

those in training

Wylie:
  • slob pa
Tibetan:
  • སློབ་པ།
Sanskrit:
  • śaikṣa

Located in 4 passages in the translation:

  • 28.­11
  • 30.­23
  • 31.­3
  • 83.­1
g.­1714

thought of awakening

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

Definition from the 84000 Glossary of Terms:

In the general Mahāyāna teachings the mind of awakening (bodhicitta) is the intention to attain the complete awakening of a perfect buddha for the sake of all beings. On the level of absolute truth, the mind of awakening is the realization of the awakened state itself.

Located in 77 passages in the translation:

  • i.­17
  • i.­42
  • i.­57
  • i.­78
  • i.­90
  • i.­97-98
  • i.­102
  • i.­130-131
  • i.­142
  • i.­144
  • i.­159-161
  • i.­178
  • 2.­13
  • 2.­61
  • 2.­63
  • 3.­16
  • 3.­71-73
  • 3.­92-93
  • 3.­103
  • 3.­122
  • 3.­124
  • 7.­21
  • 10.­62
  • 12.­7
  • 12.­9
  • 12.­19
  • 13.­55
  • 13.­70
  • 14.­15
  • 15.­3-5
  • 15.­7-9
  • 19.­33
  • 19.­54
  • 22.­5
  • 22.­7
  • 22.­9-13
  • 22.­76
  • 25.­18
  • 27.­18
  • 28.­20
  • 32.­44
  • 32.­62
  • 33.­21
  • 36.­70
  • 49.­29
  • 50.­10
  • 50.­15
  • 62.­4
  • 64.­27
  • 64.­30
  • 77.­12
  • 84.­6
  • 84.­62-63
  • 84.­259
  • n.­72
  • n.­382
  • n.­554
  • n.­1126
  • g.­205
  • g.­942
  • g.­1280
g.­1721

three gateways to liberation

Wylie:
  • rnam par thar pa’i sgo gsum
Tibetan:
  • རྣམ་པར་ཐར་པའི་སྒོ་གསུམ།
Sanskrit:
  • trīṇi vimokṣa­mukhāni

Emptiness, signlessness, wishlessness.

Located in 24 passages in the translation:

  • i.­24
  • 11.­49
  • 16.­26
  • 16.­30
  • 27.­15
  • 27.­38
  • 54.­12
  • 54.­14
  • 69.­32
  • 71.­11
  • 71.­28
  • 72.­20
  • 73.­4
  • 73.­30
  • 73.­38
  • 74.­30
  • 74.­54
  • 75.­19
  • 75.­40
  • 78.­55
  • 84.­172
  • n.­89
  • n.­999
  • g.­1909
g.­1724

three planes of existence

Wylie:
  • srid pa gsum
Tibetan:
  • སྲིད་པ་གསུམ།
Sanskrit:
  • tribhava

The abodes of beings living below, above, and upon the surface of the earth.

Located in 3 passages in the translation:

  • 84.­290
  • 84.­292
  • g.­539
g.­1725

three realms

Wylie:
  • khams gsum
Tibetan:
  • ཁམས་གསུམ།
Sanskrit:
  • tridhātu

The desire realm, form realm, and formless realm.

Located in 42 passages in the translation:

  • i.­56
  • i.­98
  • i.­110
  • i.­151
  • 12.­7
  • 12.­12
  • 15.­110
  • 17.­8
  • 17.­74-76
  • 17.­85
  • 17.­98
  • 18.­1-14
  • 34.­1
  • 54.­21
  • 55.­1
  • 55.­4
  • 55.­27
  • 73.­3
  • 74.­11
  • 76.­18
  • 84.­84
  • 84.­186
  • 84.­299
  • n.­221
  • n.­252
  • n.­595
  • n.­884
g.­1729

three types of omniscience

Wylie:
  • thams cad mkhyen pa nyid gsum po
Tibetan:
  • ཐམས་ཅད་མཁྱེན་པ་ཉིད་གསུམ་པོ།
Sanskrit:
  • trisarvajñatva

The three types of omniscience, as described in this text, are the all-knowledge of śrāvakas and pratyekabuddhas; the knowledge of path aspects of bodhisattva great beings; and the knowledge of all aspects which pertain to the tathāgatas. These are explained in detail in 63.­174.

Located in 8 passages in the translation:

  • 63.­174
  • 63.­191
  • n.­665
  • g.­65
  • g.­870
  • g.­878
  • g.­879
  • g.­1156
g.­1730

three vehicles

Wylie:
  • theg pa gsum
Tibetan:
  • ཐེག་པ་གསུམ།
Sanskrit:
  • triyāna

The vehicles of the śrāvakas, pratyekabuddhas, and bodhisattvas.

Located in 47 passages in the translation:

  • i.­43
  • i.­84
  • i.­87
  • i.­96
  • i.­126
  • i.­158
  • 3.­89
  • 7.­30
  • 11.­56
  • 14.­52
  • 17.­28
  • 17.­124
  • 23.­22-25
  • 25.­1-3
  • 26.­1
  • 26.­8
  • 31.­42
  • 39.­74-76
  • 39.­79
  • 46.­9
  • 52.­25
  • 63.­97
  • 63.­147
  • 63.­172
  • 64.­4
  • 64.­10
  • 70.­18
  • 71.­22
  • 71.­29
  • 72.­19-20
  • 73.­11
  • 73.­16
  • 73.­18
  • 73.­20
  • 76.­32
  • 76.­34
  • 76.­42
  • 84.­133
  • n.­153
g.­1735

tīrthika

Wylie:
  • mu stegs can
Tibetan:
  • མུ་སྟེགས་ཅན།
Sanskrit:
  • tīrthika

Definition from the 84000 Glossary of Terms:

Those of other religious or philosophical orders, contemporary with the early Buddhist order, including Jains, Jaṭilas, Ājīvikas, and Cārvākas. Tīrthika (“forder”) literally translates as “one belonging to or associated with (possessive suffix –ika) stairs for landing or for descent into a river,” or “a bathing place,” or “a place of pilgrimage on the banks of sacred streams” (Monier-Williams). The term may have originally referred to temple priests at river crossings or fords where travelers propitiated a deity before crossing. The Sanskrit term seems to have undergone metonymic transfer in referring to those able to ford the turbulent river of saṃsāra (as in the Jain tīrthaṅkaras, “ford makers”), and it came to be used in Buddhist sources to refer to teachers of rival religious traditions. The Sanskrit term is closely rendered by the Tibetan mu stegs pa: “those on the steps (stegs pa) at the edge (mu).”

Located in 13 passages in the translation:

  • 26.­5
  • 26.­7
  • 29.­1-6
  • 29.­17
  • 30.­23
  • 49.­30
  • 63.­210
  • 84.­114
g.­1736

token

Wylie:
  • rtags
Tibetan:
  • རྟགས།
Sanskrit:
  • liṅga

See n.­233.

Located in 60 passages in the translation:

  • i.­120
  • 13.­42
  • 13.­53
  • 21.­4
  • 31.­11
  • 37.­38
  • 40.­40
  • 47.­1-2
  • 49.­1-5
  • 49.­7-12
  • 49.­15-21
  • 49.­23
  • 49.­25-27
  • 49.­29
  • 49.­31-33
  • 49.­35
  • 50.­8-10
  • 50.­12
  • 50.­16-18
  • 50.­29
  • 50.­32
  • 50.­34
  • 50.­38
  • 50.­43
  • 51.­3
  • 55.­6
  • 55.­8-9
  • 55.­14-15
  • 56.­23
  • 63.­190
  • 69.­27
  • n.­233
  • n.­538
  • n.­966
g.­1739

tongue consciousness constituent

Wylie:
  • lce’i rnam par shes pa’i khams
Tibetan:
  • ལྕེའི་རྣམ་པར་ཤེས་པའི་ཁམས།
Sanskrit:
  • jihvāvijñānadhātu

One of the eighteen constituents.

Located in 10 passages in the translation:

  • 3.­22
  • 3.­26
  • 3.­52
  • 3.­107
  • 6.­14
  • 6.­27-28
  • 74.­41
  • 83.­1
  • g.­470
g.­1745

Trāyastriṃśa

Wylie:
  • sum cu rtsa gsum
  • sum cu rtsa gsum pa
Tibetan:
  • སུམ་ཅུ་རྩ་གསུམ།
  • སུམ་ཅུ་རྩ་གསུམ་པ།
Sanskrit:
  • trāyastriṃśa
  • trayastriṃśa

Lit. “Thirty-Three.” It is the second of the six heavens in the desire realm; also the name of the gods living there. The paradise of Śatakratu on the summit of Sumeru where there are thirty-three leading deities, hence the name.

Located in 40 passages in the translation:

  • 1.­8
  • 1.­13
  • 2.­27
  • 2.­53
  • 2.­60-61
  • 3.­18
  • 3.­47
  • 3.­64
  • 3.­114
  • 3.­122
  • 4.­5
  • 11.­32
  • 22.­1-2
  • 25.­10
  • 25.­12
  • 27.­5
  • 28.­2
  • 28.­6
  • 30.­25
  • 31.­7
  • 31.­33
  • 32.­7
  • 32.­74
  • 33.­54
  • 37.­35
  • 37.­67
  • 48.­35
  • 52.­22
  • 56.­6
  • 60.­8
  • 71.­23
  • 72.­6
  • 73.­20
  • 74.­51
  • 74.­53
  • 84.­140
  • n.­903
  • g.­1819
g.­1749

true dharmic nature

Wylie:
  • chos nyid
Tibetan:
  • ཆོས་ཉིད།
Sanskrit:
  • dharmatā

See “true nature of dharmas.”

Located in 42 passages in the translation:

  • 3.­53
  • 24.­50-53
  • 24.­60-62
  • 25.­1
  • 33.­16
  • 33.­34
  • 33.­60
  • 51.­44
  • 54.­11
  • 55.­64
  • 62.­40
  • 62.­48
  • 63.­166-169
  • 63.­215
  • 72.­35
  • 73.­104
  • 76.­19
  • 77.­15-16
  • 77.­41
  • 81.­32-33
  • 81.­35
  • 83.­34-35
  • 83.­37-38
  • 83.­40
  • 83.­48-50
  • 86.­13
  • 86.­18
  • n.­434
g.­1750

true nature of dharmas

Wylie:
  • chos nyid
Tibetan:
  • ཆོས་ཉིད།
Sanskrit:
  • dharmatā

“True nature of dharmas” renders dharmatā (chos nyid). In dharmatā the -tā ending is the English “-ness.” The dharma is an attribute of a dharmin (an “attribute possessor”). The attribute is the ultimate, emptiness. The attribute possessors are all phenomena. So, it means “the true nature [= -ness] of the attribute [emptiness].” The issue is further complicated by the widespread use of the word dharma as phenomenon (as in “all dharmas”) and so on. In such contexts it is not a word for the ultimate attribute, but for any phenomenon.

Located in 67 passages in the translation:

  • 6.­3
  • 8.­8
  • 8.­11
  • 8.­26
  • 8.­30
  • 8.­34
  • 8.­38
  • 8.­42
  • 11.­4
  • 11.­47
  • 13.­69
  • 14.­38
  • 14.­51
  • 15.­34
  • 16.­104
  • 19.­18
  • 20.­100
  • 24.­15-19
  • 24.­49
  • 28.­10
  • 31.­31
  • 33.­35
  • 33.­59
  • 37.­18
  • 39.­90
  • 42.­11-13
  • 43.­12
  • 48.­27
  • 48.­58
  • 49.­28
  • 49.­30
  • 51.­44
  • 54.­12
  • 57.­11
  • 59.­22
  • 62.­20
  • 62.­26
  • 63.­163
  • 63.­166
  • 63.­208
  • 71.­23
  • 71.­44
  • 72.­6
  • 75.­43
  • 78.­35
  • 79.­18
  • 81.­3
  • 81.­31
  • 81.­33
  • 81.­36
  • 82.­17
  • 83.­38
  • 84.­30
  • 84.­119
  • 86.­8
  • 86.­12-13
  • n.­242
  • g.­531
  • g.­1065
  • g.­1749
g.­1754

turn back

Wylie:
  • ldog
Tibetan:
  • ལྡོག
Sanskrit:
  • vivart

Located in 46 passages in the translation:

  • i.­126
  • i.­130
  • 2.­56-57
  • 15.­84
  • 26.­9
  • 34.­1
  • 35.­18
  • 37.­19
  • 41.­37
  • 45.­5
  • 45.­9
  • 48.­47-62
  • 49.­35
  • 50.­4-6
  • 51.­10
  • 51.­16
  • 51.­27
  • 56.­5
  • 58.­2
  • 59.­14
  • 61.­7
  • 63.­97
  • 69.­27
  • 72.­3
  • 73.­100
  • 75.­7
  • 75.­21
  • 76.­20
g.­1755

Tuṣita

Wylie:
  • dga’ ldan
Tibetan:
  • དགའ་ལྡན།
Sanskrit:
  • tuṣita

Lit. “The Contented.” The fourth of the six heavens of the desire realm; also the name of the gods living there. It is the paradise in which the Buddha Śākyamuni lived as the tenth level bodhisattva Śvetaketu (dam pa tog dkar po) and regent, prior to his birth in this world, and where all future buddhas dwell prior to their awakening. At present the regent of Tuṣita is the bodhisattva Maitreya, the future buddha.

Located in 37 passages in the translation:

  • i.­116
  • 1.­8
  • 1.­13
  • 2.­27
  • 2.­53
  • 2.­60
  • 3.­18
  • 3.­47
  • 3.­55
  • 3.­57
  • 3.­64
  • 3.­66
  • 3.­77
  • 3.­114
  • 3.­122
  • 4.­5
  • 11.­32
  • 22.­1-2
  • 25.­10
  • 25.­12
  • 28.­2
  • 30.­25
  • 31.­33
  • 32.­74
  • 37.­35
  • 37.­67
  • 44.­18
  • 52.­22
  • 56.­6
  • 60.­12
  • 71.­23
  • 72.­6
  • 73.­20
  • 74.­51
  • 74.­53
  • g.­1416
g.­1756

twelve aspects of the wheel of Dharma

Wylie:
  • chos kyi ’khor lo rnam pa bcu gnyis
Tibetan:
  • ཆོས་ཀྱི་འཁོར་ལོ་རྣམ་པ་བཅུ་གཉིས།
Sanskrit:
  • —

Definition from the 84000 Glossary of Terms:

The classification of all aspects of the Buddha’s teachings into twelve types: sūtra, geya, vyākaraṇa, gāthā, udāna, nidāna, avadāna, itivṛttaka, jātaka, vaipulya, adbhutadharma, and upadeśa.

Respectively, the sūtras, literally “threads,” does not mean entire texts as in the general meaning of sūtra but the prose passages within texts; the geyas are the verse versions of preceding prose passages; the vyākaraṇas are prophecies; the gāthās are stand-alone verses; the udānas are teachings not given in response to a request; the nidānas are the introductory sections; the avadānas are accounts of the previous lives of individuals who were alive at the time of the Buddha; the itivṛttakas are biographies of buddhas and bodhisattvas in the past; the jātakas are the Buddha’s accounts of his own previous lifetimes; the vaipulyas are teachings that expand upon a certain subject; the adbhutadharmas are descriptions of miracles; and the upadeśas are explanations of terms and categories.

Located in 11 passages in the translation:

  • 34.­1
  • 57.­6
  • g.­34
  • g.­193
  • g.­543
  • g.­822
  • g.­975
  • g.­992
  • g.­1296
  • g.­1645
  • g.­1841
g.­1757

twelve links of dependent origination

Wylie:
  • rten cing ’brel bar ’byung ba’i yan lag bcu gnyis
Tibetan:
  • རྟེན་ཅིང་འབྲེལ་བར་འབྱུང་བའི་ཡན་ལག་བཅུ་གཉིས།
Sanskrit:
  • dvā­daśāṅge pratītya­samutpāde

The twelve causal links that perpetuate life in cyclic existence; starting with ignorance and ending with death.

Located in 14 passages in the translation:

  • i.­23
  • i.­45
  • i.­77
  • 43.­22
  • 74.­30
  • n.­476
  • n.­623
  • g.­189
  • g.­307
  • g.­539
  • g.­1054
  • g.­1155
  • g.­1549
  • g.­1872
g.­1758

twelve sense fields

Wylie:
  • skye mched bcu gnyis
Tibetan:
  • སྐྱེ་མཆེད་བཅུ་གཉིས།
Sanskrit:
  • dvādaśāyatana

These comprise the inner six sense fields and the outer six sense fields.

Located in 6 passages in the translation:

  • 11.­39
  • 11.­44
  • 43.­22
  • 74.­30
  • 75.­19
  • g.­1504
g.­1761

ultimate

Wylie:
  • don dam pa
Tibetan:
  • དོན་དམ་པ།
Sanskrit:
  • paramārtha

Of final truth or reality. Also rendered as “ultimate reality.”

Located in 51 passages in the translation:

  • i.­34
  • i.­39
  • i.­46
  • i.­51-52
  • i.­78
  • i.­111
  • i.­117
  • i.­129-131
  • i.­145
  • i.­151-152
  • i.­155
  • i.­161-163
  • i.­165
  • i.­171-172
  • i.­180
  • i.­184
  • i.­186
  • i.­188
  • 43.­2
  • 51.­75-76
  • 63.­151
  • 63.­153
  • 64.­34
  • 75.­23
  • 81.­14
  • 81.­37-39
  • 82.­1-2
  • 86.­19
  • n.­299
  • n.­330
  • n.­696
  • n.­811
  • n.­820
  • g.­292
  • g.­405
  • g.­1280
  • g.­1750
  • g.­1759
  • g.­1762
  • g.­1909
g.­1762

ultimate reality

Wylie:
  • don dam pa
Tibetan:
  • དོན་དམ་པ།
Sanskrit:
  • paramārtha

See “ultimate.”

Located in 6 passages in the translation:

  • i.­156
  • 15.­17
  • n.­545
  • n.­547
  • g.­1761
  • g.­1906
g.­1766

unadulterated

Wylie:
  • ma ’dres pa
Tibetan:
  • མ་འདྲེས་པ།
Sanskrit:
  • aśabala

Located in 10 passages in the translation:

  • 17.­21
  • 51.­11
  • 55.­23
  • 55.­27
  • 70.­36
  • 71.­23
  • 72.­1
  • 72.­6
  • 86.­43
  • g.­1456
g.­1776

unchanging

Wylie:
  • ’gyur ba med pa
  • ’gyur ba med
Tibetan:
  • འགྱུར་བ་མེད་པ།
  • འགྱུར་བ་མེད།
Sanskrit:
  • avikṛta

Located in 13 passages in the translation:

  • i.­156
  • i.­173
  • 48.­17-18
  • 49.­2
  • 63.­146-148
  • 64.­30
  • 82.­17
  • n.­522
  • g.­1442
  • g.­1671
g.­1778

uncompounded

Wylie:
  • ’dus ma byas
Tibetan:
  • འདུས་མ་བྱས།
Sanskrit:
  • asaṃskṛta

Located in 112 passages in the translation:

  • 2.­32
  • 3.­22
  • 3.­116
  • 6.­24-25
  • 6.­29
  • 6.­31
  • 6.­68
  • 8.­9
  • 11.­16
  • 11.­35
  • 11.­47
  • 13.­64
  • 15.­19
  • 15.­23-25
  • 15.­32
  • 17.­60
  • 19.­95
  • 20.­6
  • 20.­79
  • 20.­82
  • 21.­4
  • 22.­58
  • 23.­20
  • 30.­19
  • 31.­3
  • 31.­43
  • 34.­15
  • 35.­46
  • 37.­69
  • 37.­74
  • 38.­61
  • 39.­47
  • 42.­30
  • 43.­4
  • 43.­6
  • 48.­26
  • 57.­6
  • 58.­28
  • 62.­10
  • 62.­40
  • 62.­43
  • 62.­50
  • 63.­89
  • 63.­97
  • 63.­119
  • 63.­154-155
  • 63.­167
  • 63.­170
  • 63.­193-195
  • 63.­198-200
  • 63.­203
  • 63.­217-219
  • 63.­221-222
  • 64.­8
  • 64.­24-25
  • 65.­4
  • 69.­36
  • 69.­38
  • 69.­50
  • 70.­34
  • 71.­32
  • 71.­42
  • 72.­34-35
  • 72.­37
  • 73.­1
  • 73.­5
  • 73.­31
  • 73.­102-105
  • 73.­107
  • 73.­113-116
  • 73.­118
  • 74.­2
  • 74.­16
  • 74.­50
  • 75.­23
  • 76.­18
  • 77.­4
  • 77.­29
  • 77.­42
  • 79.­11
  • 80.­11-12
  • 81.­32
  • 81.­36-37
  • 82.­2
  • 83.­1
  • 84.­24
  • 84.­32
  • 84.­48
  • 84.­78
  • 84.­182
  • g.­1518
g.­1800

unmarked

Wylie:
  • mtshan nyid med pa
  • mtshan nyid ma mchis pa
Tibetan:
  • མཚན་ཉིད་མེད་པ།
  • མཚན་ཉིད་མ་མཆིས་པ།
Sanskrit:
  • alakṣaṇa

Located in 6 passages in the translation:

  • i.­62
  • 69.­39-42
  • 72.­1
g.­1809

unsurpassed, perfect, complete awakening

Wylie:
  • bla na med pa yang dag par rdzogs pa’i byang chub
Tibetan:
  • བླ་ན་མེད་པ་ཡང་དག་པར་རྫོགས་པའི་བྱང་ཆུབ།
Sanskrit:
  • anuttarā samyaksaṃbodhi

The complete awakening of a buddha, as opposed to the attainments of arhats and pratyekabuddhas.

Located in 618 passages in the translation:

  • i.­76
  • i.­164
  • i.­182
  • 1.­4-7
  • 1.­23
  • 1.­38
  • 2.­43
  • 2.­49-50
  • 2.­55-59
  • 2.­61
  • 2.­63
  • 3.­9
  • 3.­12-14
  • 3.­48
  • 3.­52-53
  • 3.­59
  • 3.­62
  • 3.­65-66
  • 3.­73
  • 3.­79
  • 3.­96
  • 3.­107
  • 3.­122-125
  • 3.­132
  • 3.­144-145
  • 3.­147
  • 4.­2-4
  • 7.­27-28
  • 8.­54
  • 9.­9
  • 9.­14
  • 9.­20-25
  • 10.­17
  • 10.­63
  • 10.­66-67
  • 11.­58
  • 13.­6
  • 13.­13
  • 13.­17
  • 13.­20
  • 13.­22-23
  • 13.­25-26
  • 13.­29
  • 13.­31
  • 13.­40
  • 13.­42
  • 13.­70
  • 14.­9
  • 14.­12
  • 14.­21
  • 14.­27-28
  • 15.­3
  • 16.­97
  • 21.­27
  • 21.­30
  • 21.­64
  • 21.­68
  • 21.­73
  • 21.­76-77
  • 21.­83
  • 21.­96
  • 22.­4
  • 22.­15
  • 22.­41
  • 22.­43
  • 22.­49
  • 22.­52
  • 22.­54
  • 23.­9
  • 23.­22
  • 24.­63-64
  • 25.­5
  • 25.­10
  • 26.­1
  • 26.­6
  • 26.­34-36
  • 27.­3-4
  • 27.­6
  • 27.­8-10
  • 27.­16-20
  • 28.­1
  • 28.­7
  • 28.­10
  • 28.­19
  • 29.­9
  • 30.­29
  • 30.­37
  • 31.­6
  • 31.­11-12
  • 31.­39
  • 31.­57-60
  • 32.­1-2
  • 32.­4
  • 32.­21
  • 32.­27
  • 32.­44
  • 32.­62
  • 32.­64-69
  • 32.­74
  • 33.­1-9
  • 33.­11-13
  • 33.­15
  • 33.­17-20
  • 33.­22-25
  • 33.­28-29
  • 33.­31
  • 33.­33-34
  • 33.­38-39
  • 33.­47
  • 33.­50
  • 33.­53-54
  • 33.­57
  • 33.­59-61
  • 34.­26
  • 35.­1-2
  • 36.­70-71
  • 36.­74
  • 37.­14
  • 37.­19-22
  • 37.­37-39
  • 37.­42
  • 37.­66-67
  • 37.­80
  • 39.­5
  • 39.­23
  • 39.­25
  • 39.­28-29
  • 39.­31
  • 39.­35
  • 39.­37
  • 39.­39
  • 39.­42-43
  • 39.­54
  • 39.­69
  • 39.­83
  • 39.­85-89
  • 39.­94
  • 40.­1
  • 40.­25
  • 41.­24
  • 41.­45
  • 42.­3-4
  • 42.­30
  • 42.­33
  • 43.­9
  • 43.­13
  • 44.­3-4
  • 44.­6-7
  • 44.­11-12
  • 46.­3
  • 46.­5-13
  • 46.­15-21
  • 46.­44-45
  • 48.­23
  • 48.­33-34
  • 48.­38-39
  • 48.­41-48
  • 48.­50-62
  • 48.­70-73
  • 48.­78
  • 48.­80
  • 48.­82
  • 48.­85
  • 48.­92
  • 48.­95
  • 48.­97
  • 48.­99
  • 49.­12
  • 49.­30-31
  • 49.­33
  • 50.­1-2
  • 50.­8
  • 50.­13
  • 50.­28
  • 50.­31-34
  • 51.­16
  • 51.­19
  • 51.­21
  • 51.­25
  • 51.­28-33
  • 51.­47-53
  • 51.­57-60
  • 51.­78
  • 52.­11
  • 52.­14
  • 52.­19-20
  • 52.­22-47
  • 52.­49-52
  • 53.­2
  • 53.­5
  • 53.­7
  • 53.­9-11
  • 54.­10
  • 54.­12
  • 54.­14
  • 54.­16-20
  • 54.­22
  • 55.­4-6
  • 55.­9-10
  • 55.­12-13
  • 55.­15-16
  • 55.­25
  • 55.­27-28
  • 55.­32
  • 55.­37
  • 55.­45
  • 55.­47
  • 55.­49
  • 55.­55
  • 55.­71-76
  • 56.­1-2
  • 56.­4
  • 56.­6
  • 56.­11
  • 56.­25
  • 56.­29-30
  • 57.­2
  • 57.­13
  • 57.­17-18
  • 57.­20-21
  • 58.­1-2
  • 58.­5
  • 58.­7-9
  • 58.­12-15
  • 58.­17-19
  • 58.­21
  • 58.­23
  • 58.­33
  • 59.­3-4
  • 59.­12
  • 59.­17
  • 59.­20-23
  • 60.­11
  • 60.­20-22
  • 60.­26-27
  • 61.­7
  • 61.­13
  • 62.­2
  • 62.­12
  • 62.­14
  • 62.­16
  • 62.­22
  • 62.­24
  • 62.­26
  • 62.­32
  • 62.­34
  • 62.­38
  • 62.­43
  • 62.­50
  • 63.­18
  • 63.­21
  • 63.­23-25
  • 63.­46-47
  • 63.­58
  • 63.­61-62
  • 63.­65-66
  • 63.­72
  • 63.­79
  • 63.­94
  • 63.­120
  • 63.­122
  • 63.­149-154
  • 63.­214
  • 64.­1
  • 64.­3
  • 64.­7
  • 64.­11
  • 64.­14
  • 64.­30
  • 69.­25
  • 69.­40
  • 70.­10
  • 70.­13-16
  • 70.­24
  • 71.­1-5
  • 71.­21
  • 71.­23
  • 71.­28-31
  • 71.­36
  • 71.­42
  • 72.­9
  • 72.­38
  • 73.­1
  • 73.­4
  • 73.­11-12
  • 73.­17
  • 73.­25
  • 73.­87
  • 73.­107
  • 73.­109-110
  • 73.­114
  • 74.­16
  • 74.­52
  • 75.­13
  • 75.­15
  • 75.­17
  • 75.­19
  • 75.­21-24
  • 75.­32
  • 75.­40-41
  • 75.­43
  • 75.­48
  • 76.­1-2
  • 76.­5-7
  • 76.­13-14
  • 76.­20
  • 76.­26-27
  • 76.­38
  • 76.­43
  • 76.­45-46
  • 76.­48
  • 77.­3
  • 77.­5-7
  • 77.­11
  • 77.­24
  • 77.­35-37
  • 77.­39
  • 77.­41-42
  • 78.­9
  • 78.­13
  • 78.­15
  • 78.­27
  • 78.­35
  • 78.­50-51
  • 78.­53-54
  • 79.­5-6
  • 79.­10-13
  • 81.­4
  • 81.­7-8
  • 81.­10-12
  • 83.­28
  • 83.­66
  • 83.­69-70
  • 85.­5
  • 85.­13-14
  • 85.­18
  • 85.­20
  • 85.­25
  • 85.­39
  • 85.­41
  • 85.­43
  • 85.­47
  • 85.­61
  • 86.­13
  • 86.­18
  • 86.­21-22
  • 86.­29
  • 86.­37
  • 86.­39
  • n.­83
  • n.­103
  • n.­195
  • n.­414
  • n.­520
  • n.­546
  • n.­678
  • n.­739
g.­1810

untainted

Wylie:
  • gos pa med pa
Tibetan:
  • གོས་པ་མེད་པ།
Sanskrit:
  • nirupalepa

Located in 10 passages in the translation:

  • 33.­42
  • 33.­44
  • 33.­46
  • 33.­50
  • 33.­53-54
  • 33.­57
  • 34.­1
  • 37.­49
  • 37.­70
g.­1818

Uttaramatin

Wylie:
  • blo gros dam pa
Tibetan:
  • བློ་གྲོས་དམ་པ།
Sanskrit:
  • uttaramatin

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

Located in 1 passage in the translation:

  • 1.­2
g.­1822

Vajramatin

Wylie:
  • rdo rje blo gros
Tibetan:
  • རྡོ་རྗེ་བློ་གྲོས།
Sanskrit:
  • vajramatin

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

Located in 1 passage in the translation:

  • 1.­2
g.­1829

Vardhamāna­matin

Wylie:
  • blo gros ’phel ba
Tibetan:
  • བློ་གྲོས་འཕེལ་བ།
Sanskrit:
  • vardhamāna­matin

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

Located in 1 passage in the translation:

  • 1.­2
g.­1830

variation

Wylie:
  • tha dad du bgyi ba
  • tha dad du bya ba
  • tha dad du dbye ba
Tibetan:
  • ཐ་དད་དུ་བགྱི་བ།
  • ཐ་དད་དུ་བྱ་བ།
  • ཐ་དད་དུ་དབྱེ་བ།
Sanskrit:
  • nānākaraṇa

Located in 4 passages in the translation:

  • 3.­7
  • 63.­29-30
  • 72.­1
g.­1832

Vartani

Wylie:
  • bar ta ni
  • ba ta ni
Tibetan:
  • བར་ཏ་ནི།
  • བ་ཏ་ནི།
Sanskrit:
  • vartani

A country in the east, where the teachings on the perfection of wisdom will spread.

Located in 5 passages in the translation:

  • i.­1
  • i.­108
  • 39.­75-76
  • n.­494
g.­1833

Varuṇadeva

Wylie:
  • chu lha’i lha
Tibetan:
  • ཆུ་ལྷའི་ལྷ།
Sanskrit:
  • varuṇadeva

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

Located in 1 passage in the translation:

  • 1.­2
g.­1838

venerable

Wylie:
  • tshe dang ldan pa
Tibetan:
  • ཚེ་དང་ལྡན་པ།
Sanskrit:
  • āyuṣman

Definition from the 84000 Glossary of Terms:

A respectful form of address between monks, and also between lay companions of equal standing. It literally means “one who has a [long] life.”

Located in 759 passages in the translation:

  • 1.­2
  • 2.­1-3
  • 2.­29-30
  • 2.­62-63
  • 3.­1-2
  • 3.­7-8
  • 3.­15-18
  • 3.­54-55
  • 3.­99-100
  • 3.­109
  • 3.­146-147
  • 3.­150-151
  • 4.­1
  • 5.­12
  • 6.­1-4
  • 7.­1
  • 7.­11-16
  • 7.­18-30
  • 8.­1
  • 8.­41-48
  • 8.­50-54
  • 9.­1
  • 9.­5-6
  • 9.­9-14
  • 9.­16-17
  • 9.­21-34
  • 9.­36
  • 10.­1
  • 10.­24
  • 11.­1-2
  • 11.­51
  • 12.­1
  • 12.­4-6
  • 12.­8-18
  • 13.­1
  • 13.­3-4
  • 13.­6-20
  • 13.­22-23
  • 13.­25-26
  • 13.­28-29
  • 13.­31-37
  • 13.­42-43
  • 13.­47
  • 13.­50-52
  • 13.­58-70
  • 14.­1
  • 14.­41-53
  • 15.­1
  • 17.­13
  • 19.­1
  • 19.­112-113
  • 20.­1-2
  • 20.­8
  • 20.­11-22
  • 20.­24-45
  • 20.­54-77
  • 20.­79-92
  • 21.­1-2
  • 21.­4-7
  • 21.­11-64
  • 21.­67-68
  • 21.­70-71
  • 21.­80-88
  • 21.­91-94
  • 21.­96
  • 22.­2-3
  • 22.­12
  • 22.­14
  • 22.­16
  • 22.­27
  • 22.­56-59
  • 22.­61
  • 22.­71
  • 22.­74
  • 23.­2-3
  • 23.­10
  • 23.­12-13
  • 23.­22-25
  • 24.­3
  • 24.­25
  • 24.­35-43
  • 24.­45
  • 24.­63
  • 29.­4-5
  • 30.­1-2
  • 31.­3
  • 31.­25
  • 32.­74
  • 33.­2
  • 33.­40
  • 33.­49
  • 34.­1
  • 34.­4
  • 34.­9
  • 34.­23
  • 35.­1-3
  • 35.­5
  • 35.­10
  • 35.­15
  • 35.­19
  • 36.­1
  • 36.­34
  • 36.­64-69
  • 36.­72-74
  • 36.­76
  • 37.­1
  • 37.­9
  • 37.­15-16
  • 37.­23
  • 37.­37-38
  • 37.­42
  • 37.­77
  • 38.­1
  • 39.­2-3
  • 39.­12
  • 39.­22
  • 39.­26-27
  • 39.­32
  • 39.­41
  • 39.­61
  • 40.­1
  • 40.­21
  • 41.­37
  • 41.­39
  • 43.­12
  • 44.­1-2
  • 44.­14
  • 46.­1
  • 47.­2
  • 47.­12
  • 48.­15
  • 48.­27
  • 48.­46-60
  • 48.­62-73
  • 49.­1-2
  • 49.­5
  • 49.­24
  • 49.­31
  • 49.­34
  • 50.­4-5
  • 50.­18
  • 50.­40
  • 51.­1
  • 51.­3-4
  • 51.­10-11
  • 51.­32
  • 51.­44
  • 51.­49
  • 51.­74
  • 51.­78
  • 52.­1-15
  • 52.­17-18
  • 52.­21-22
  • 53.­4-8
  • 53.­10-11
  • 54.­1-3
  • 54.­12
  • 55.­25
  • 55.­29-30
  • 55.­33
  • 55.­37-38
  • 55.­44
  • 55.­53-54
  • 55.­57
  • 55.­67
  • 55.­72
  • 55.­75
  • 56.­9-12
  • 56.­14
  • 56.­27-28
  • 56.­31
  • 57.­1
  • 57.­4
  • 57.­10
  • 58.­9-10
  • 58.­15
  • 58.­26-34
  • 59.­1-2
  • 59.­4
  • 59.­8
  • 59.­14-15
  • 59.­21
  • 59.­24
  • 60.­10-11
  • 60.­30
  • 60.­35
  • 60.­37
  • 61.­1
  • 61.­11
  • 61.­14-15
  • 61.­21
  • 62.­1-2
  • 63.­1-2
  • 63.­18
  • 63.­26-27
  • 63.­50
  • 63.­74-75
  • 63.­79
  • 63.­149
  • 63.­158
  • 63.­197
  • 63.­204
  • 63.­212
  • 63.­216
  • 64.­1
  • 64.­6
  • 64.­12
  • 64.­15
  • 64.­27
  • 65.­1
  • 65.­5
  • 65.­8-9
  • 65.­11
  • 65.­13
  • 66.­1
  • 66.­6
  • 69.­5-6
  • 69.­15
  • 69.­20-24
  • 69.­26
  • 69.­30
  • 69.­35-36
  • 69.­38-41
  • 69.­45-46
  • 69.­48
  • 70.­1
  • 70.­4
  • 70.­9-12
  • 70.­14-15
  • 70.­44-45
  • 70.­48
  • 71.­1
  • 71.­6-8
  • 71.­11
  • 71.­13
  • 71.­20
  • 72.­1-2
  • 72.­13-16
  • 72.­25
  • 72.­31
  • 73.­1-2
  • 73.­5-7
  • 73.­33
  • 73.­98
  • 73.­100
  • 73.­105
  • 73.­107-111
  • 74.­1
  • 74.­7
  • 74.­13-14
  • 74.­16
  • 74.­21-22
  • 74.­24-25
  • 74.­31
  • 74.­46
  • 74.­48-49
  • 74.­51-52
  • 75.­1-6
  • 75.­18-19
  • 75.­26
  • 75.­32
  • 75.­35
  • 75.­40
  • 76.­1
  • 76.­3-4
  • 76.­9
  • 76.­14-19
  • 76.­23-24
  • 77.­1
  • 77.­4-5
  • 77.­13-15
  • 77.­17
  • 77.­21-23
  • 77.­25-28
  • 78.­1
  • 78.­10-11
  • 78.­14-16
  • 78.­26
  • 78.­33-34
  • 78.­51-52
  • 78.­54
  • 79.­1
  • 79.­4-6
  • 79.­12-16
  • 79.­19-20
  • 80.­1-2
  • 80.­7
  • 81.­1
  • 81.­4
  • 81.­6-7
  • 81.­14
  • 81.­16
  • 81.­23
  • 81.­27-28
  • 81.­30
  • 81.­32-33
  • 82.­1-2
  • 82.­8-9
  • 82.­15
  • 85.­1-3
  • 87.­3-4
  • 87.­6
  • n.­130
  • n.­924
  • n.­952
  • n.­966
g.­1839

venerable monk

Wylie:
  • btsun pa
Tibetan:
  • བཙུན་པ།
Sanskrit:
  • bhadanta

A term of respect used for Buddhist monks, akin to the modern address, bhante.

Located in 51 passages in the translation:

  • 22.­2
  • 22.­12
  • 22.­27
  • 22.­62
  • 22.­64
  • 22.­66
  • 22.­68
  • 23.­3
  • 23.­10
  • 23.­12
  • 24.­3
  • 24.­5
  • 24.­25
  • 24.­43
  • 24.­45-46
  • 24.­48
  • 24.­63
  • 24.­74
  • 24.­77
  • 24.­80
  • 24.­83
  • 24.­85-86
  • 24.­88
  • 31.­4
  • 33.­1
  • 33.­3
  • 33.­5-6
  • 33.­9
  • 33.­13
  • 33.­26
  • 33.­28
  • 34.­3-4
  • 34.­7
  • 36.­69
  • 37.­23
  • 37.­27
  • 37.­29
  • 37.­31
  • 37.­33
  • 39.­3-4
  • 39.­22
  • 39.­24
  • 52.­14
  • 52.­16
  • 56.­10-11
g.­1843

very limit of reality

Wylie:
  • yang dag pa’i mtha’
Tibetan:
  • ཡང་དག་པའི་མཐའ།
Sanskrit:
  • bhūtakoṭi

Definition from the 84000 Glossary of Terms:

This term has three meanings: (1) the ultimate nature, (2) the experience of the ultimate nature, and (3) the quiescent state of a worthy one (arhat) to be avoided by bodhisattvas.

In this text:

Also translated as “final limit of reality.”

Located in 87 passages in the translation:

  • i.­54
  • i.­137
  • i.­172
  • 3.­43
  • 6.­32
  • 8.­8
  • 8.­11
  • 8.­26
  • 8.­30-31
  • 8.­37-39
  • 8.­42
  • 8.­45
  • 8.­47-48
  • 8.­53
  • 11.­4
  • 11.­47
  • 13.­69
  • 14.­38
  • 14.­51
  • 15.­34
  • 18.­1
  • 18.­15
  • 18.­37-38
  • 19.­18
  • 19.­70
  • 19.­88
  • 20.­6
  • 20.­26-27
  • 20.­42
  • 20.­100
  • 28.­10
  • 31.­5
  • 31.­29
  • 32.­18
  • 33.­35
  • 37.­31
  • 41.­41
  • 46.­38
  • 47.­27
  • 48.­4
  • 48.­11
  • 48.­27
  • 48.­58
  • 50.­25
  • 50.­31
  • 51.­5
  • 54.­12
  • 54.­14
  • 54.­22
  • 55.­30
  • 55.­54
  • 55.­56
  • 55.­64
  • 56.­11
  • 57.­21
  • 58.­33
  • 59.­3
  • 59.­22
  • 63.­84-85
  • 63.­113-114
  • 63.­170
  • 63.­208
  • 64.­26
  • 65.­7
  • 72.­33
  • 73.­104-106
  • 75.­2-6
  • 75.­9
  • 81.­31
  • 83.­38
  • 86.­2
  • n.­975
  • g.­583
g.­1857

Vimalā

Wylie:
  • dri ma med pa
Tibetan:
  • དྲི་མ་མེད་པ།
Sanskrit:
  • vimalā

Lit. “Stainless.” The second level of accomplishment pertaining to bodhisattvas. See “ten bodhisattva levels.”

Located in 2 passages in the translation:

  • 18.­38
  • g.­1690
g.­1863

Viśeṣamatin

Wylie:
  • blo gros khyad par can
Tibetan:
  • བློ་གྲོས་ཁྱད་པར་ཅན།
Sanskrit:
  • viśeṣamatin

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

Located in 1 passage in the translation:

  • 1.­2
g.­1865

visual distortions

Wylie:
  • rab rib
Tibetan:
  • རབ་རིབ།
Sanskrit:
  • vitimitakara RS

Located in 1 passage in the translation:

  • 34.­1
g.­1866

Vītarāga level

Wylie:
  • ’dod chags dang bral ba’i sa
Tibetan:
  • འདོད་ཆགས་དང་བྲལ་བའི་ས།
Sanskrit:
  • vītarāgabhūmi

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

Located in 12 passages in the translation:

  • i.­61
  • 17.­128
  • 18.­38
  • 19.­55
  • 19.­77
  • 20.­53
  • 51.­59
  • 64.­18
  • 69.­24
  • 70.­2
  • 71.­36
  • g.­1692
g.­1872

volitional factors

Wylie:
  • ’du byed
Tibetan:
  • འདུ་བྱེད།
Sanskrit:
  • saṃskāra

Fourth of the five aggregates and the second of the twelve links of dependent origination. These are the formative factors, mental volitions, and other supporting factors that perpetuate future saṃsāric existence.

Located in 468 passages in the translation:

  • i.­26
  • 3.­2-3
  • 3.­22-24
  • 3.­27
  • 3.­29
  • 3.­34-35
  • 3.­38
  • 3.­41
  • 3.­52
  • 3.­107
  • 4.­4
  • 6.­8
  • 6.­25
  • 6.­30
  • 6.­36
  • 6.­46
  • 6.­48
  • 6.­51
  • 6.­57
  • 6.­59-62
  • 6.­67-69
  • 7.­1
  • 7.­14
  • 7.­16-17
  • 7.­20
  • 7.­27
  • 8.­2
  • 8.­4
  • 8.­6
  • 8.­13-15
  • 8.­17
  • 8.­23-25
  • 8.­28
  • 8.­31
  • 8.­34
  • 8.­36-38
  • 8.­42
  • 8.­45-48
  • 8.­53
  • 9.­1
  • 9.­6
  • 9.­12-13
  • 9.­43
  • 9.­45
  • 9.­49
  • 10.­2
  • 10.­9
  • 10.­23
  • 10.­27
  • 10.­29-31
  • 10.­33
  • 10.­35
  • 10.­40
  • 10.­43-44
  • 10.­51
  • 11.­5
  • 11.­12
  • 11.­19
  • 11.­21-22
  • 12.­4-5
  • 12.­10-11
  • 12.­13
  • 12.­16
  • 12.­18
  • 13.­69
  • 14.­34
  • 14.­38
  • 14.­40-46
  • 15.­24-25
  • 18.­2
  • 18.­17
  • 19.­14
  • 19.­16
  • 19.­72
  • 19.­83
  • 19.­100-103
  • 20.­6
  • 20.­8-9
  • 20.­11
  • 20.­13
  • 20.­32-33
  • 20.­37-39
  • 20.­42-44
  • 20.­55
  • 20.­62
  • 20.­75
  • 20.­79
  • 20.­82
  • 20.­84-87
  • 20.­89
  • 20.­92
  • 20.­97
  • 20.­102
  • 20.­106
  • 21.­3
  • 21.­7
  • 21.­12
  • 21.­14
  • 21.­18-23
  • 21.­25-26
  • 21.­40
  • 21.­46
  • 21.­48
  • 21.­50
  • 21.­53
  • 21.­61
  • 21.­76
  • 21.­89
  • 22.­6-8
  • 22.­17
  • 22.­20
  • 22.­28
  • 22.­34
  • 22.­53
  • 22.­58-59
  • 22.­71
  • 22.­73
  • 23.­5
  • 23.­14-15
  • 23.­17
  • 23.­23
  • 24.­5-6
  • 24.­18
  • 24.­21
  • 24.­25-26
  • 24.­33-36
  • 24.­40
  • 24.­50
  • 24.­52
  • 24.­55
  • 24.­58-60
  • 24.­65
  • 24.­71
  • 25.­1-2
  • 25.­6-7
  • 26.­10
  • 27.­3
  • 30.­7-9
  • 31.­45
  • 32.­28
  • 32.­30
  • 32.­32
  • 32.­47
  • 33.­8
  • 33.­35
  • 33.­37
  • 33.­60
  • 34.­10
  • 34.­26
  • 34.­30-34
  • 34.­40-42
  • 34.­46-47
  • 35.­26
  • 35.­31-33
  • 35.­36
  • 35.­39
  • 35.­42
  • 36.­2
  • 36.­4
  • 36.­24-26
  • 36.­36-38
  • 36.­52-53
  • 36.­65
  • 36.­68
  • 36.­70
  • 36.­80
  • 37.­4
  • 37.­6-8
  • 37.­11
  • 37.­14
  • 37.­19
  • 37.­34
  • 37.­40-41
  • 37.­43-46
  • 37.­60
  • 38.­8
  • 39.­8-14
  • 39.­16-20
  • 39.­45-46
  • 39.­48-49
  • 39.­52-53
  • 39.­56
  • 40.­48
  • 41.­48
  • 42.­9-10
  • 42.­24-29
  • 43.­4
  • 43.­9-10
  • 43.­19-21
  • 43.­37-40
  • 44.­3-5
  • 44.­7
  • 46.­3-4
  • 46.­12-14
  • 46.­17
  • 46.­19
  • 46.­21
  • 46.­40
  • 47.­10
  • 47.­18
  • 47.­28-30
  • 48.­1-2
  • 48.­5-8
  • 48.­10
  • 48.­12-13
  • 48.­21
  • 48.­26-28
  • 48.­41
  • 48.­46
  • 48.­49
  • 48.­52
  • 48.­99
  • 49.­6
  • 49.­15
  • 49.­30
  • 49.­35
  • 51.­7
  • 51.­10
  • 51.­36-40
  • 52.­14
  • 54.­2
  • 54.­17
  • 54.­19
  • 55.­15
  • 55.­44
  • 55.­62
  • 57.­2-5
  • 57.­14
  • 58.­28
  • 59.­5
  • 61.­4-6
  • 62.­36
  • 62.­40
  • 62.­43
  • 63.­58
  • 63.­64
  • 63.­82
  • 63.­89
  • 63.­101
  • 63.­123
  • 63.­126
  • 63.­128
  • 63.­141
  • 63.­171-172
  • 64.­24-25
  • 65.­4
  • 69.­7
  • 69.­16-17
  • 69.­32
  • 69.­38
  • 69.­44
  • 69.­46
  • 69.­50
  • 70.­5
  • 70.­27
  • 71.­23
  • 71.­38
  • 72.­9
  • 72.­28
  • 72.­37
  • 73.­2-3
  • 73.­102
  • 74.­7-9
  • 74.­38
  • 74.­51-52
  • 75.­6
  • 75.­19
  • 75.­21
  • 75.­23
  • 75.­25-28
  • 75.­30-31
  • 75.­33-34
  • 75.­42
  • 75.­46
  • 76.­11
  • 76.­19
  • 77.­29
  • 79.­11
  • 81.­32
  • 82.­7
  • 83.­1-5
  • 83.­7-8
  • 83.­10
  • 83.­12-13
  • 83.­15-17
  • 83.­20-30
  • 83.­32-36
  • 83.­38-41
  • 83.­50-52
  • 83.­63
  • 83.­69
  • 85.­3
  • 86.­43
  • g.­46
  • g.­1415
g.­1875

Vyūharāja

Wylie:
  • bkod pa’i rgyal po
Tibetan:
  • བཀོད་པའི་རྒྱལ་པོ།
Sanskrit:
  • vyūharāja

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

Located in 1 passage in the translation:

  • 1.­2
g.­1883

welfare

Wylie:
  • don
Tibetan:
  • དོན།
Sanskrit:
  • artha

Located in 46 passages in the translation:

  • 3.­8
  • 3.­53
  • 3.­71
  • 3.­73
  • 14.­33
  • 21.­29
  • 21.­76
  • 39.­42
  • 39.­83
  • 39.­89
  • 58.­2
  • 62.­28
  • 71.­1
  • 71.­33
  • 71.­36
  • 72.­9
  • 73.­13
  • 73.­19
  • 73.­93
  • 73.­118
  • 74.­23
  • 75.­14
  • 75.­16
  • 76.­20
  • 76.­28
  • 76.­48
  • 78.­13
  • 78.­26
  • 78.­37-38
  • 78.­42
  • 79.­5
  • 81.­11
  • 83.­57-58
  • 84.­70
  • 84.­166
  • 84.­195-196
  • 84.­264
  • 84.­269
  • 85.­21
  • 85.­25
  • 86.­22
  • n.­595
  • g.­1580
g.­1884

well freed

Wylie:
  • rnam par grol ba
Tibetan:
  • རྣམ་པར་གྲོལ་བ།
Sanskrit:
  • vinirmukta

Located in 2 passages in the translation:

  • 1.­2
  • 60.­28
g.­1887

what marks dharmas as dharmas

Wylie:
  • chos rnams kyi chos kyi mtshan nyid
Tibetan:
  • ཆོས་རྣམས་ཀྱི་ཆོས་ཀྱི་མཚན་ཉིད།
Sanskrit:
  • dharmāṇāṃ dharma­lakṣaṇaṃ

Located in 2 passages in the translation:

  • 39.­47
  • 74.­1
g.­1892

whatever human requirements are appropriate

Wylie:
  • mi’i yo byad ci yang rung ba
Tibetan:
  • མིའི་ཡོ་བྱད་ཅི་ཡང་རུང་བ།
Sanskrit:
  • anyatarānyatarāni mānuṣyakāṇi sarva­pariṣkāropakaraṇāni

Located in 8 passages in the translation:

  • 21.­64
  • 50.­11
  • 62.­2
  • 62.­12
  • 62.­43
  • 70.­17
  • 71.­20
  • 73.­10
g.­1894

while viewing in a body

Wylie:
  • lus kyi rjes su lta
Tibetan:
  • ལུས་ཀྱི་རྗེས་སུ་ལྟ།
Sanskrit:
  • kāyavipaśyin

Located in 10 passages in the translation:

  • 16.­2
  • 16.­4-5
  • 16.­10-13
  • 16.­15-17
g.­1896

white lotus

Wylie:
  • pad ma dkar po
Tibetan:
  • པད་མ་དཀར་པོ།
Sanskrit:
  • puṇḍarīka

Located in 6 passages in the translation:

  • 1.­13
  • 5.­8
  • 37.­76
  • 48.­1
  • 85.­10-11
g.­1902

wholesome root

Wylie:
  • dge ba’i rtsa ba
Tibetan:
  • དགེ་བའི་རྩ་བ།
Sanskrit:
  • kuśalamūla

Definition from the 84000 Glossary of Terms:

According to most lists (specifically those of the Pāli and some Abhidharma traditions), the (three) roots of virtue or the roots of the good or wholesome states (of mind) are what makes a mental state good or bad; they are identified as the opposites of the three mental “poisons” of greed, hatred, and delusion. Actions based on the roots of virtue will eventually lead to future happiness. The Dharmasaṃgraha, however, lists the three roots of virtue as (1) the mind of awakening, (2) purity of thought, and (3) freedom from egotism (Skt. trīṇi kuśala­mūlāni | bodhi­cittotpādaḥ, āśayaviśuddhiḥ, ahaṃkāramama­kāraparityāgaśceti|).

Located in 234 passages in the translation:

  • i.­78
  • i.­80
  • i.­98
  • i.­101-102
  • i.­107-108
  • i.­141
  • i.­144
  • i.­152
  • i.­161
  • 1.­23
  • 1.­38
  • 2.­11
  • 3.­89
  • 3.­122
  • 6.­33
  • 7.­10
  • 10.­43-48
  • 11.­58
  • 13.­6
  • 13.­20
  • 13.­22-23
  • 13.­25-26
  • 13.­28-29
  • 13.­31
  • 13.­40
  • 13.­42
  • 13.­47-48
  • 15.­3
  • 17.­4
  • 17.­10
  • 17.­14
  • 17.­34-36
  • 17.­113
  • 21.­73
  • 21.­75-77
  • 22.­11
  • 23.­13
  • 23.­22
  • 26.­1
  • 28.­7
  • 29.­15
  • 31.­33
  • 31.­55
  • 32.­44
  • 33.­2
  • 33.­4-7
  • 33.­9
  • 33.­11-17
  • 33.­19
  • 33.­21-25
  • 33.­28-29
  • 33.­31
  • 33.­33-36
  • 33.­38-39
  • 33.­42
  • 33.­44
  • 33.­46
  • 33.­50
  • 33.­53-62
  • 34.­4
  • 35.­23-24
  • 35.­34
  • 36.­70
  • 36.­74-75
  • 39.­1
  • 39.­28
  • 39.­37
  • 39.­39
  • 39.­50-52
  • 39.­72-76
  • 39.­79
  • 39.­81
  • 39.­83
  • 39.­86
  • 39.­89
  • 41.­51
  • 44.­8
  • 44.­15
  • 44.­17-18
  • 46.­45
  • 48.­39
  • 49.­22-23
  • 49.­25
  • 49.­30
  • 50.­10
  • 50.­30
  • 51.­11
  • 51.­17
  • 51.­30-31
  • 51.­48
  • 51.­53
  • 52.­11
  • 52.­45
  • 53.­8-9
  • 54.­10
  • 54.­15
  • 54.­26
  • 55.­45
  • 55.­47
  • 56.­1-3
  • 58.­2-3
  • 58.­6-8
  • 60.­8
  • 60.­12
  • 60.­14
  • 60.­25-27
  • 62.­14
  • 62.­16
  • 62.­22
  • 62.­24
  • 62.­26
  • 62.­28
  • 62.­32
  • 62.­34
  • 62.­38
  • 63.­5
  • 63.­39-40
  • 63.­61-62
  • 63.­97
  • 63.­164
  • 65.­8
  • 65.­12-17
  • 66.­1-4
  • 66.­6
  • 67.­1
  • 68.­2
  • 71.­6
  • 71.­29
  • 71.­36
  • 73.­19
  • 73.­86
  • 73.­93
  • 77.­30
  • 77.­32-37
  • 77.­39
  • 77.­41
  • 78.­10
  • 78.­33
  • 78.­47
  • 81.­32
  • 84.­174
  • 84.­295
  • 85.­6
  • 85.­40
  • 85.­61
  • 85.­64
  • 86.­14
  • 86.­17
  • 86.­22
  • 86.­25
  • 86.­30
  • 86.­34
  • n.­129
  • n.­230
  • n.­382
  • n.­446
  • n.­499
  • n.­620
g.­1906

wisdom

Wylie:
  • shes rab
Tibetan:
  • ཤེས་རབ།
Sanskrit:
  • prajñā

The sixth of the six perfections, it refers to the profound understanding of the emptiness of all phenomena, the realization of ultimate reality.

Located in 234 passages in the translation:

  • i.­29
  • i.­54
  • i.­71
  • i.­93
  • i.­134
  • i.­164-165
  • i.­179
  • 1.­2
  • 2.­6-7
  • 2.­59
  • 3.­4-8
  • 3.­10
  • 3.­111
  • 3.­141-142
  • 4.­3
  • 4.­5
  • 6.­31
  • 6.­33
  • 7.­17
  • 7.­20
  • 8.­6
  • 8.­11
  • 10.­22
  • 11.­29
  • 13.­4
  • 13.­22
  • 16.­22-23
  • 16.­44-46
  • 16.­89
  • 16.­97
  • 16.­104
  • 21.­5
  • 21.­77
  • 26.­35-36
  • 26.­47
  • 27.­18
  • 30.­3-6
  • 30.­13
  • 30.­23
  • 31.­49
  • 32.­23
  • 32.­25
  • 33.­35
  • 33.­57
  • 33.­60-62
  • 34.­26
  • 35.­2
  • 35.­7
  • 36.­2
  • 36.­4
  • 36.­39
  • 36.­65
  • 36.­67-68
  • 36.­70-71
  • 37.­22
  • 37.­67
  • 37.­73
  • 38.­87
  • 39.­1-3
  • 39.­8
  • 39.­47-48
  • 39.­52
  • 40.­7
  • 40.­43
  • 41.­44
  • 43.­4
  • 45.­11
  • 45.­13
  • 45.­16
  • 46.­3
  • 46.­41
  • 47.­30
  • 48.­5
  • 48.­22
  • 48.­31
  • 48.­39-40
  • 48.­43
  • 49.­11
  • 50.­10
  • 50.­13
  • 51.­22-23
  • 52.­11
  • 52.­17
  • 54.­5
  • 54.­7
  • 55.­31
  • 61.­20
  • 63.­25
  • 63.­60-61
  • 63.­66
  • 63.­75
  • 63.­95
  • 63.­97
  • 63.­132
  • 63.­171
  • 64.­10
  • 68.­2
  • 69.­22
  • 69.­47
  • 69.­50
  • 70.­10
  • 70.­18-19
  • 70.­22-24
  • 71.­5-10
  • 71.­18
  • 71.­36
  • 71.­39
  • 72.­2
  • 72.­4
  • 72.­17
  • 72.­33
  • 73.­8
  • 73.­42-43
  • 73.­74
  • 73.­87
  • 73.­93
  • 73.­101
  • 74.­53-54
  • 75.­7
  • 75.­10
  • 75.­12
  • 75.­14
  • 76.­15-16
  • 76.­27
  • 76.­48
  • 77.­8
  • 77.­24
  • 77.­31
  • 78.­9
  • 78.­36
  • 78.­40
  • 78.­55
  • 79.­2
  • 81.­11
  • 83.­1
  • 84.­6
  • 84.­8-11
  • 84.­13
  • 84.­29
  • 84.­38-39
  • 84.­52
  • 84.­55
  • 84.­76-79
  • 84.­86
  • 84.­89
  • 84.­96-97
  • 84.­109
  • 84.­122
  • 84.­124
  • 84.­126
  • 84.­128
  • 84.­131
  • 84.­139
  • 84.­141
  • 84.­150
  • 84.­155
  • 84.­163
  • 84.­165
  • 84.­174
  • 84.­200
  • 84.­205
  • 84.­213
  • 84.­222
  • 84.­224
  • 84.­228-229
  • 84.­231-233
  • 84.­246
  • 84.­248-249
  • 84.­251
  • 84.­299
  • 84.­301
  • 85.­18
  • 85.­39
  • n.­54
  • n.­111
  • n.­374
  • n.­457
  • n.­678
  • n.­980
  • n.­1042
  • n.­1055
  • g.­591
  • g.­598
  • g.­1285
  • g.­1522
  • g.­1547
  • g.­1690
g.­1907

wisdom eye

Wylie:
  • shes rab kyi mig
Tibetan:
  • ཤེས་རབ་ཀྱི་མིག
Sanskrit:
  • prajñā­cakṣu

One of the five eyes.

Located in 7 passages in the translation:

  • 2.­42
  • 3.­112
  • 3.­116
  • 6.­32
  • 22.­44
  • 55.­50
  • g.­590
g.­1909

wishlessness

Wylie:
  • smon pa med pa
Tibetan:
  • སྨོན་པ་མེད་པ།
Sanskrit:
  • apraṇihita

The ultimate absence of any wish, desire, or aspiration, even those directed towards buddhahood. One of the three gateways to liberation; the other two are emptiness and signlessness.

Located in 165 passages in the translation:

  • i.­60
  • i.­124
  • i.­137
  • i.­165
  • 2.­4
  • 3.­16
  • 3.­33
  • 3.­41
  • 3.­52
  • 3.­66
  • 3.­117
  • 3.­120
  • 6.­24-25
  • 6.­60-61
  • 6.­64
  • 6.­66-67
  • 7.­12
  • 7.­15-16
  • 8.­6
  • 8.­19
  • 8.­25
  • 8.­34
  • 9.­12
  • 10.­6
  • 10.­9
  • 10.­28
  • 10.­30-31
  • 10.­35
  • 10.­37-38
  • 10.­44-47
  • 10.­66
  • 10.­68
  • 11.­40
  • 13.­34
  • 13.­49
  • 13.­51
  • 13.­57
  • 13.­61
  • 13.­68
  • 14.­46
  • 16.­26
  • 16.­29
  • 17.­9
  • 17.­85
  • 19.­60
  • 20.­5-6
  • 20.­79
  • 21.­7-8
  • 21.­10
  • 21.­82
  • 22.­8
  • 22.­33-35
  • 23.­16-20
  • 25.­7
  • 26.­6
  • 26.­30
  • 26.­44
  • 28.­11
  • 33.­1
  • 34.­42
  • 37.­80
  • 38.­78
  • 40.­30
  • 41.­45
  • 42.­8
  • 43.­2
  • 43.­10
  • 46.­24
  • 47.­27
  • 48.­11
  • 48.­32-34
  • 48.­39-40
  • 48.­88
  • 50.­9
  • 50.­30
  • 51.­5
  • 51.­26
  • 51.­43
  • 51.­80
  • 52.­1
  • 54.­1
  • 54.­5-6
  • 54.­9
  • 54.­13-16
  • 54.­20-22
  • 55.­10
  • 58.­28
  • 59.­12
  • 60.­3-4
  • 63.­155
  • 63.­170-171
  • 64.­24
  • 64.­26-27
  • 65.­4
  • 65.­10
  • 69.­7
  • 69.­16
  • 69.­27
  • 69.­38
  • 69.­44
  • 69.­47
  • 70.­33
  • 71.­10
  • 71.­19
  • 71.­21
  • 71.­32
  • 71.­36
  • 72.­3
  • 72.­17
  • 72.­24
  • 72.­33
  • 73.­8
  • 73.­25
  • 73.­46
  • 73.­49
  • 73.­98
  • 73.­100
  • 74.­29-30
  • 74.­51
  • 75.­10
  • 75.­41
  • 75.­47
  • 76.­22
  • 76.­27
  • 77.­29
  • 77.­40
  • 81.­7
  • 81.­32
  • 83.­1
  • 84.­162
  • 84.­178
  • 84.­183
  • 85.­5
  • g.­686
  • g.­1721
g.­1911

with a vision of the Dharma

Wylie:
  • chos mthong ba
Tibetan:
  • ཆོས་མཐོང་བ།
Sanskrit:
  • dṛṣṭadharma

Located in 1 passage in the translation:

  • 1.­2
g.­1914

without a doubt

Wylie:
  • gor ma chag
Tibetan:
  • གོར་མ་ཆག
Sanskrit:
  • nūnam
  • nu

Located in 1 passage in the translation:

  • 61.­1
g.­1916

without a mark

Wylie:
  • mtshan nyid med pa
Tibetan:
  • མཚན་ཉིད་མེད་པ།
Sanskrit:
  • alakṣaṇa

Located in 5 passages in the translation:

  • 18.­1
  • 42.­22
  • 55.­34
  • 63.­97
  • 72.­12
g.­1929

without effort

Wylie:
  • rtsol ba med pa
Tibetan:
  • རྩོལ་བ་མེད་པ།
Sanskrit:
  • anābhoga

Located in 4 passages in the translation:

  • 42.­29
  • 71.­24
  • 71.­30
  • 72.­1
g.­1937

work for the welfare of beings

Wylie:
  • sems can rnams kyi don byed
  • sems can thams cad kyi don byed
Tibetan:
  • སེམས་ཅན་རྣམས་ཀྱི་དོན་བྱེད།
  • སེམས་ཅན་ཐམས་ཅད་ཀྱི་དོན་བྱེད།
Sanskrit:
  • sarvasattvānām arthaṃ kṛ

Located in 23 passages in the translation:

  • i.­147
  • 50.­9
  • 55.­27
  • 64.­10
  • 71.­6
  • 71.­33
  • 72.­4
  • 72.­9
  • 72.­19
  • 72.­29
  • 73.­13
  • 73.­84
  • 75.­15
  • 75.­48
  • 76.­20
  • 76.­29
  • 78.­23
  • 78.­25
  • 78.­27
  • 78.­36
  • 78.­41
  • 79.­5
  • 82.­1
g.­1938

work of Māra

Wylie:
  • bdud kyi las
Tibetan:
  • བདུད་ཀྱི་ལས།
Sanskrit:
  • mārakarma

Located in 112 passages in the translation:

  • 1.­2
  • 10.­60-68
  • 33.­11
  • 40.­2-21
  • 40.­23
  • 40.­26
  • 40.­28
  • 40.­31-32
  • 40.­34
  • 40.­36
  • 40.­39
  • 40.­42
  • 40.­45
  • 40.­47-53
  • 40.­55-56
  • 41.­1-37
  • 41.­40-48
  • 41.­52
  • 49.­33
  • 50.­1-2
  • 50.­30-31
  • 55.­10
  • 55.­17
  • 63.­92
  • 84.­100-101
  • 84.­104
  • 84.­106
  • 85.­6-7
  • n.­203
g.­1939

world of Yama

Wylie:
  • gshin rje’i ’jig rten
Tibetan:
  • གཤིན་རྗེའི་འཇིག་རྟེན།
Sanskrit:
  • yamaloka

Definition from the 84000 Glossary of Terms:

The land of the dead ruled over by the Lord of Death. In Buddhism it refers to the preta realm, where beings generally suffer from hunger and thirst, which in traditional Brahmanism is the fate of those departed without descendants to make ancestral offerings.

Located in 48 passages in the translation:

  • 1.­8-9
  • 3.­87
  • 11.­57
  • 14.­3
  • 14.­5
  • 14.­7
  • 25.­12
  • 25.­17
  • 28.­18
  • 31.­12
  • 31.­18
  • 32.­1
  • 35.­8
  • 37.­65
  • 41.­24
  • 49.­29
  • 52.­29
  • 52.­37
  • 55.­5
  • 56.­23-25
  • 57.­7
  • 58.­30-31
  • 63.­97
  • 63.­120
  • 63.­122
  • 64.­6
  • 70.­48
  • 73.­107
  • 74.­10
  • 74.­16
  • 76.­34
  • 76.­46
  • 78.­38-39
  • 79.­4
  • 79.­8
  • 80.­1-2
  • 80.­16-17
  • 80.­20-21
  • 81.­28
  • 84.­276
g.­1941

world system

Wylie:
  • ’jig rten gyi khams
Tibetan:
  • འཇིག་རྟེན་གྱི་ཁམས།
Sanskrit:
  • lokadhātu

This can refer to one world with its orbiting sun and moon, and also to groups of these worlds in multiples of thousands, in particular a world realm of a thousand million worlds, which is said to be circular, with its circumference twice as long as its diameter.

Located in 208 passages in the translation:

  • i.­58
  • i.­76
  • 1.­2
  • 1.­4-7
  • 1.­9
  • 1.­12
  • 1.­14-19
  • 1.­21
  • 1.­23-34
  • 1.­36
  • 1.­38
  • 2.­15-16
  • 2.­20
  • 2.­23
  • 2.­25-26
  • 2.­43-44
  • 2.­47-50
  • 2.­59
  • 3.­6
  • 3.­45
  • 3.­47
  • 3.­70
  • 3.­79
  • 3.­110
  • 3.­115
  • 3.­123
  • 3.­131
  • 3.­148
  • 5.­1-5
  • 8.­9
  • 9.­25
  • 13.­35
  • 13.­70
  • 14.­2
  • 14.­4-5
  • 14.­8
  • 14.­27-28
  • 14.­30
  • 17.­33
  • 17.­106
  • 17.­123
  • 17.­125
  • 19.­37-38
  • 19.­112
  • 21.­83
  • 21.­95
  • 22.­42
  • 22.­51
  • 25.­5
  • 26.­1
  • 26.­12
  • 27.­4-5
  • 27.­37
  • 28.­7
  • 28.­10
  • 28.­18
  • 29.­8
  • 29.­13
  • 30.­23
  • 30.­26-28
  • 30.­37
  • 30.­40
  • 31.­16
  • 31.­22
  • 31.­35
  • 31.­39
  • 31.­41
  • 32.­13
  • 32.­54
  • 32.­58
  • 32.­60
  • 32.­62-63
  • 32.­66
  • 32.­68
  • 32.­74
  • 33.­2
  • 33.­4
  • 33.­12
  • 33.­47-48
  • 33.­61
  • 35.­8
  • 39.­62
  • 39.­66
  • 39.­79
  • 39.­90
  • 42.­2
  • 42.­11
  • 51.­17
  • 53.­3
  • 53.­5
  • 55.­3
  • 55.­9
  • 58.­33
  • 59.­9-10
  • 59.­12-13
  • 60.­22
  • 60.­36
  • 62.­16
  • 62.­22
  • 62.­50
  • 63.­93
  • 63.­95-96
  • 71.­23
  • 71.­33
  • 71.­36
  • 71.­40
  • 72.­4
  • 72.­19
  • 73.­8
  • 73.­16-19
  • 73.­21-22
  • 73.­92
  • 74.­53
  • 75.­24
  • 77.­41
  • 78.­27
  • 78.­33-34
  • 78.­36
  • 78.­43-44
  • 78.­47
  • 78.­49
  • 81.­4
  • 83.­61
  • 84.­109
  • 85.­18
  • 85.­64
  • 87.­1
  • n.­464
  • g.­131
  • g.­206
  • g.­248
  • g.­476
  • g.­636
  • g.­655
  • g.­834
  • g.­835
  • g.­837
  • g.­1060
  • g.­1061
  • g.­1062
  • g.­1196
  • g.­1197
  • g.­1198
  • g.­1202
  • g.­1203
  • g.­1341
  • g.­1346
  • g.­1347
  • g.­1348
  • g.­1400
  • g.­1404
  • g.­1408
  • g.­1486
  • g.­1659
  • g.­1661
  • g.­1717
  • g.­1726
  • g.­1813
  • g.­1835
  • g.­1851
  • g.­1852
  • g.­1853
g.­1943

worthy one

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

Definition from the 84000 Glossary of Terms:

According to Buddhist tradition, one who is worthy of worship (pūjām arhati), or one who has conquered the enemies, the mental afflictions (kleśa-ari-hata-vat), and reached liberation from the cycle of rebirth and suffering. It is the fourth and highest of the four fruits attainable by śrāvakas. Also used as an epithet of the Buddha.

Located in 478 passages in the translation:

  • i.­21
  • i.­24
  • i.­26
  • i.­28-29
  • i.­96
  • i.­133
  • i.­173
  • 1.­2
  • 1.­17
  • 1.­24-32
  • 2.­11
  • 2.­25-27
  • 2.­49-50
  • 2.­57
  • 2.­60
  • 3.­7
  • 3.­18
  • 3.­28
  • 3.­48
  • 3.­56
  • 3.­65
  • 3.­67
  • 3.­76
  • 3.­88
  • 3.­107
  • 3.­110
  • 3.­117-120
  • 3.­122-123
  • 3.­146-147
  • 3.­152
  • 4.­5
  • 5.­3
  • 5.­5
  • 5.­7-8
  • 5.­10
  • 5.­13
  • 8.­9
  • 8.­11
  • 8.­42
  • 9.­8
  • 9.­25-26
  • 9.­38
  • 10.­59
  • 10.­67
  • 11.­11-15
  • 11.­28
  • 11.­54
  • 14.­2
  • 14.­4
  • 14.­31-32
  • 15.­23
  • 16.­46
  • 18.­10-11
  • 18.­29-31
  • 18.­37-38
  • 19.­29
  • 19.­31
  • 19.­36-40
  • 19.­56
  • 19.­78
  • 19.­113
  • 20.­1
  • 20.­53
  • 20.­71
  • 21.­25-28
  • 21.­34
  • 21.­83
  • 21.­95
  • 22.­15
  • 22.­31
  • 22.­36-37
  • 22.­42
  • 22.­47
  • 22.­49
  • 22.­53-54
  • 22.­58-59
  • 22.­62
  • 22.­64
  • 22.­68
  • 22.­73
  • 22.­75
  • 23.­9
  • 23.­13
  • 23.­17
  • 24.­12
  • 24.­14
  • 24.­19
  • 24.­24
  • 24.­31
  • 24.­63-64
  • 24.­87
  • 25.­5
  • 25.­14-15
  • 25.­18
  • 26.­2
  • 26.­6
  • 27.­4
  • 27.­6-11
  • 27.­16
  • 28.­1-2
  • 28.­4
  • 28.­7
  • 28.­10
  • 29.­9
  • 29.­12
  • 30.­11
  • 30.­23
  • 30.­37
  • 30.­40
  • 31.­7
  • 31.­11
  • 31.­15-17
  • 31.­35-36
  • 31.­39-40
  • 31.­44
  • 31.­57
  • 31.­59
  • 32.­4-5
  • 32.­7
  • 32.­10-11
  • 32.­13
  • 32.­21
  • 32.­44
  • 32.­56-59
  • 33.­2
  • 33.­12
  • 33.­29
  • 33.­34
  • 33.­43
  • 33.­57
  • 33.­59-61
  • 34.­2
  • 34.­26
  • 35.­1-2
  • 35.­11
  • 36.­42-43
  • 37.­10
  • 37.­14
  • 37.­17
  • 37.­19
  • 37.­22
  • 37.­37
  • 37.­66-67
  • 37.­73
  • 37.­79
  • 39.­1
  • 39.­5
  • 39.­41-42
  • 39.­54
  • 39.­62
  • 39.­66
  • 39.­68
  • 39.­79
  • 39.­83-84
  • 39.­87-90
  • 40.­30
  • 41.­25
  • 41.­41
  • 41.­45
  • 41.­47
  • 42.­2-5
  • 42.­14
  • 42.­16
  • 42.­23
  • 42.­30-32
  • 43.­9
  • 43.­12
  • 43.­30-34
  • 44.­3
  • 44.­9-12
  • 45.­11
  • 46.­4
  • 46.­19
  • 46.­44
  • 47.­18
  • 48.­1
  • 48.­6-7
  • 48.­31
  • 48.­94
  • 49.­29-31
  • 50.­2
  • 50.­28-29
  • 50.­32-34
  • 50.­37-39
  • 50.­42
  • 51.­3
  • 51.­20
  • 52.­18
  • 52.­36
  • 53.­1
  • 53.­4-5
  • 53.­7
  • 53.­9
  • 54.­5-6
  • 54.­14
  • 54.­22
  • 55.­2
  • 55.­9-10
  • 55.­12-13
  • 55.­15
  • 55.­31
  • 55.­49
  • 56.­5-6
  • 56.­11
  • 57.­17
  • 58.­2
  • 58.­6
  • 58.­22
  • 58.­32-33
  • 59.­9
  • 59.­13
  • 59.­16
  • 59.­18
  • 60.­8
  • 60.­10-12
  • 60.­14
  • 60.­20
  • 60.­22-24
  • 60.­28-29
  • 60.­32-33
  • 60.­36
  • 62.­16
  • 62.­43
  • 62.­46
  • 63.­95
  • 63.­97
  • 63.­120
  • 63.­122
  • 63.­149
  • 63.­153-154
  • 63.­175
  • 63.­197-199
  • 63.­206
  • 64.­3
  • 64.­7
  • 64.­19
  • 65.­17
  • 69.­2-3
  • 69.­16
  • 69.­22-23
  • 69.­25
  • 69.­27
  • 69.­36
  • 69.­40
  • 69.­44
  • 69.­50
  • 70.­11
  • 70.­13
  • 70.­15
  • 70.­27-31
  • 70.­48
  • 71.­23
  • 71.­32
  • 71.­36
  • 71.­39
  • 72.­5-6
  • 72.­9
  • 72.­16
  • 72.­20
  • 72.­26
  • 72.­32
  • 72.­35
  • 73.­1
  • 73.­4
  • 73.­10
  • 73.­12
  • 73.­25
  • 73.­30-31
  • 73.­36
  • 73.­97
  • 73.­100
  • 73.­104
  • 73.­107
  • 73.­109-110
  • 73.­113-114
  • 74.­16
  • 74.­27
  • 74.­53
  • 75.­13-14
  • 75.­17
  • 75.­19
  • 75.­22-23
  • 75.­37-38
  • 75.­44-45
  • 76.­7-8
  • 76.­15-16
  • 76.­20
  • 76.­27
  • 76.­38
  • 76.­45-46
  • 76.­48
  • 77.­4
  • 77.­6-8
  • 77.­10
  • 77.­22
  • 77.­29
  • 77.­41
  • 78.­8
  • 78.­12
  • 78.­22
  • 78.­46
  • 79.­2-4
  • 79.­8
  • 79.­24
  • 80.­1
  • 80.­3
  • 81.­20-25
  • 81.­27-28
  • 81.­31-33
  • 82.­8
  • 82.­10
  • 82.­14
  • 83.­66
  • 84.­31
  • 84.­35-36
  • 84.­60
  • 84.­92
  • 84.­103
  • 84.­111
  • 84.­138
  • 84.­153
  • 84.­186
  • 84.­193
  • 84.­258-259
  • 84.­272
  • 84.­275
  • 84.­279
  • 84.­282
  • 84.­292
  • 85.­1
  • 85.­5
  • 85.­10
  • 85.­41
  • 85.­43
  • 85.­61
  • 86.­22
  • 86.­29
  • 86.­39
  • n.­89
  • n.­363
  • n.­388
  • n.­891
  • n.­1031
  • n.­1048
  • g.­109
  • g.­595
  • g.­1723
g.­1948

wrong view

Wylie:
  • log par lta ba
  • lta ba phyin ci log
Tibetan:
  • ལོག་པར་ལྟ་བ།
  • ལྟ་བ་ཕྱིན་ཅི་ལོག
Sanskrit:
  • mithyādṛṣṭi
  • dṛṣṭiviparyāsa

The tenth of the ten unwholesome actions; also one of five commonly listed kinds of erroneous views, it designates the disbelief in the doctrine of karma, cause and effect, and rebirth, etc.

Located in 36 passages in the translation:

  • i.­98
  • i.­110
  • i.­143
  • 3.­96
  • 11.­37
  • 26.­18
  • 33.­4
  • 33.­13-14
  • 33.­19
  • 33.­22
  • 33.­24-25
  • 48.­79
  • 49.­9
  • 52.­23
  • 57.­7
  • 62.­2
  • 62.­14
  • 62.­24
  • 62.­46
  • 63.­21
  • 63.­97
  • 63.­213
  • 71.­33
  • 73.­93
  • 75.­7
  • 77.­28
  • 78.­9
  • 84.­71
  • n.­83
  • n.­513
  • g.­592
  • g.­640
  • g.­1186
  • g.­1699
g.­1951

Yāma

Wylie:
  • ’thab bral
Tibetan:
  • འཐབ་བྲལ།
Sanskrit:
  • yāma

Lit. “The Discharged.” The third of the six heavens of the realm of desire; also the name of the gods living there. The Tibetan translation ’thab bral, “free from strife or combat,” derives from the idea that these devas, because they live in an aerial abode above Sumeru, do not have to engage in combat with the asuras who dwell on the slopes of the mountain.

Located in 30 passages in the translation:

  • 1.­8
  • 1.­13
  • 2.­27
  • 2.­53
  • 2.­60
  • 3.­18
  • 3.­47
  • 3.­64
  • 3.­114
  • 3.­122
  • 4.­5
  • 11.­32
  • 22.­1-2
  • 25.­10
  • 25.­12
  • 28.­2
  • 30.­25
  • 31.­33
  • 32.­74
  • 37.­35
  • 37.­67
  • 52.­22
  • 56.­6
  • 71.­23
  • 72.­6
  • 73.­20
  • 74.­51
  • 74.­53
  • g.­1670
g.­1952

Yaśodharā

Wylie:
  • grags ’dzin ma
Tibetan:
  • གྲགས་འཛིན་མ།
Sanskrit:
  • yaśodharā

Definition from the 84000 Glossary of Terms:

Daughter of Śākya Daṇḍadhara (more commonly Daṇḍapāṇi), sister of Iṣudhara and Aniruddha, she was the wife of Prince Siddhārtha and mother of his only child, Rāhula. After Prince Siddhārtha left his kingdom and attained awakening as the Buddha, she became his disciple and one of the first women to be ordained as a bhikṣunī. She attained the level of an arhat, a worthy one, endowed with the six superknowledges.

Located in 1 passage in the translation:

  • 1.­2
g.­1955

Yeshé Dé

Wylie:
  • ye shes sde
Tibetan:
  • ཡེ་ཤེས་སྡེ།
Sanskrit:
  • —

Definition from the 84000 Glossary of Terms:

Yeshé Dé (late eighth to early ninth century) was the most prolific translator of sūtras into Tibetan. Altogether he is credited with the translation of more than one hundred sixty sūtra translations and more than one hundred additional translations, mostly on tantric topics. In spite of Yeshé Dé’s great importance for the propagation of Buddhism in Tibet during the imperial era, only a few biographical details about this figure are known. Later sources describe him as a student of the Indian teacher Padmasambhava, and he is also credited with teaching both sūtra and tantra widely to students of his own. He was also known as Nanam Yeshé Dé, from the Nanam (sna nam) clan.

Located in 1 passage in the translation:

  • c.­1

ci.

Citation Index

1.­2

60 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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Thus did I hear

At one time

The Lord (bhagavat)

Dwelt at Rājagṛha—

on Gṛdhrakūṭa Hill.

with a great community of monks,

numbering five thousand monks,

all worthy ones… with outflows dried up,

With outflows dried up—

Without afflictions

Fully controlled—

with their minds well freed

and their wisdom well freed

thoroughbreds

great bull elephants,

With their work done, their task accomplished

with their burden laid down.

with their own goal accomplished.

with the fetters that bound them to existence broken.

with their hearts well freed by perfect understanding.

in perfect control of their whole mind

with nuns numbering five hundred

… with a vision of the Dharma,

and with an unbounded, infinite number of bodhisattva great beings

all of whom had acquired the dhāraṇīs

acquired the dhāraṇīs.

dwellers in emptiness

dwellers in emptiness, their range the signless, and who had not fashioned any wishes.

had acquired forbearance for the sameness of all dharmas.

had acquired the dhāraṇī of nonattachment.

with imperishable clairvoyant knowledges.

with speech worth listening to.

not hypocrites

not fawners.

without thoughts of reputation and gain.

Dharma teachers without thought of compensation.

with perfect forbearance for the deep dharmas

had obtained the fearlessnesses.

had transcended all the works of Māra.

cut the continuum of karmic obscuration.

skillful in expounding the analysis of investigations into phenomena.

with the prayer that is a vow made during an asaṃkhyeya of eons really fully carried out.

with smiling countenances

forward in addressing others.

without a frown on their faces.

skillful in communicating with others in chanted verse

without feelings of depression.

without losing the confidence giving a readiness to speak.

endowed with fearlessness when surpassing endless assemblies.

skilled in going forth during an ananta of one hundred million eons.

understanding phenomena to be like an illusion, a mirage, a reflection of the moon in water, a dream, an echo, an apparition, a reflection in the mirror, and a magical creation.

skillful in comprehending the thoughts, conduct, and beliefs of all beings and subtle knowledge.

With unobstructed thoughts

endowed with extreme patience.

Skilled in causing entry into reality just as it is

having appropriated all the endless arrays of the buddhafields through prayer and setting out.

With the meditative stabilization recollecting buddhas in an infinite number of world systems constantly and always activated

skillful in soliciting innumerable buddhas.

Skillful in eliminating the various views, propensities, obsessions, and defilements

Skillful in accomplishing a hundred thousand feats through meditative concentration

1.­3

5 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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Thereupon the Lord, having himself arranged the lion throne,

Sat down with his legs crossed, holding his body erect,

entered into the meditative stabilization, samādhirāja by name,

the meditative stabilization… in which all meditative stabilizations are put.

included, and by being encompassed come to meet.

1.­4

4 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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he beamed with his whole body.

Issued sixty sixty-one hundred thousand one hundred million billion rays—

From the śrīvatsa mark—

became irreversible from the unsurpassed, perfect, complete awakening.

2.­1

15 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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when the Lord understood that the world with its celestial beings, Māras

When the Lord … said to venerable Śāriputra…

“Here, Śāriputra, bodhisattva great beings who want to fully awaken to all dharmas in all forms should make an effort at the perfection of wisdom.”

“Śāriputra [Son of Śāradvatī]”

“Here”

“Bodhisattva”—

“Great beings”—

“All dharmas”—

“In all forms”—

“Want to fully awaken”—

“at the perfection of wisdom (prajñāpāramitā),”

“should make an effort at the perfection of wisdom”

“should make”

“Here, Śāriputra, bodhisattva great beings who want to fully awaken to all dharmas in all forms should make an effort at the perfection of wisdom,”

“Here, Śāriputra, bodhisattva great beings who want to fully awaken to all dharmas in all forms should make an effort at the perfection of wisdom,”

2.­2

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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“How then, Lord, should bodhisattva great beings who want to fully awaken to all dharmas in all forms make an effort at the perfection of wisdom?”

“How then, Lord, should bodhisattva great beings who want to fully awaken to all dharmas in all forms make an effort at the perfection of wisdom?”

3.­1

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“Lord, how then should bodhisattva great beings practice the perfection of wisdom?”

“Lord, how then should bodhisattva great beings practice the perfection of wisdom?”

3.­2

31 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

Venerable Śāriputra having thus inquired, the Lord said to him, “Śāriputra, here bodhisattva great beings practicing the perfection of wisdom do not, even while they are bodhisattvas, see a bodhisattva. They do not see even the word bodhisattva. They do not see awakening either, and they do not see the perfection of wisdom. They do not see that ‘they practice,’ and they do not see that ‘they do not practice.’ They also do not see that ‘while practicing they practice and while not practicing do not practice,’ and they also do not see that ‘they do not practice, and do not not practice as well.’ They do not see form. Similarly, they do not see feeling, perception, volitional factors, or consciousness either,”

“and why?”

“the name bodhisattva is empty of the intrinsic nature of a name. The name bodhisattva is not empty because of emptiness,”

“The perfection of wisdom, too,”

“Because the emptiness of the name bodhisattva is not the name bodhisattva…”

“and there is no name bodhisattva apart from emptiness.”

“the name bodhisattva itself is emptiness.”

“And emptiness is the name bodhisattva as well”

The emptiness of the bodhisattva is not the bodhisattva. There is no bodhisattva apart from emptiness. The bodhisattva is emptiness. Emptiness is the bodhisattva as well.

“and why?”

“because this—namely, bodhisattva—is just a name,”

“just names.”

“And because this—namely, emptiness—is just a name”—

“why?”

“because where there is no intrinsic nature there is no production, stopping, decrease, increase, defilement, or purification.”

“And why?”

“Form is like an illusion, feeling is like an illusion,”

“And an illusion is just a name that does not reside somewhere, does not reside in a particular place”

“The sight of an illusion is mistaken and does not exist”

“And is devoid of an intrinsic nature”

“Bodhisattva great beings practicing the perfection of wisdom like that do not see production,”

“in any dharma at all”

“production… stopping”—

“decrease… increase”—

“defilement… purification”—

“And why? Because names are made up.”

“those interdependent dharmas, they are imagined,”

“names plucked out of thin air working subsequently as conventional labels,”

“just as they are subsequently conventionally labeled, so too are they settled down on as real”

“when bodhisattva great beings practicing the perfection of wisdom do not see any of those names as inherently existing,”

“because they do not see them, they do not settle down on them as real”;

6.­1

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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

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

6.­2

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“Will venerable Subhūti instruct… on account of armor in which reposes the power of his own intellect and ready speech?”

7.­1

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“Lord, bodhisattva great beings who want to comprehend form should train in the perfection of wisdom,”

“Lord, bodhisattva great beings who want to comprehend form should train in the perfection of wisdom,”

“Lord, bodhisattva great beings who want to comprehend form,”

8.­1

5 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“Lord, given that I do not find, do not apprehend, and do not see a bodhisattva or the perfection of wisdom,”

“Lord, given that I do not find, do not apprehend, and do not see a bodhisattva or the perfection of wisdom, to which bodhisattva will I give advice and instruction in what perfection of wisdom?”

“Lord, given that I do not find, do not apprehend, and do not see any real basis…—Lord, while not finding, not apprehending, and not seeing any real basis, which dharma will advise and instruct which dharma?”

“this really is something I might be uneasy about.”

“Because, Lord, given that I do not find, do not apprehend, and do not see all dharmas, this really is something I might be uneasy about, how I might make just the name bodhisattva and just the name perfection of wisdom wax and wane.”

9.­1

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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“Lord, if bodhisattva great beings practicing the perfection of wisdom without skillful means practice form,”

“if… without skillful means [bodhisattva great beings] practice form they practice a causal sign; they do not practice the perfection of wisdom,”

10.­1

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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“Lord, suppose someone were to ask, ‘Does this illusory being, having trained in the perfection of wisdom, go forth to the knowledge of all aspects or reach the knowledge of all aspects?’ ”

“Lord, suppose someone were to ask,”

11.­1

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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“Lord, you say ‘bodhisattva great being.’ What is the meaning of the term?”

11.­2

4 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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“Subhūti, the meaning of the word bodhisattva is an absence of a basis in reality,”

“Subhūti, it is because bodhi and sattva are not produced. Awakening and a being do not have an arising or an existence. They cannot be apprehended.”

“Subhūti, awakening has no basis in reality and a being has no basis in reality.”

“Therefore, a bodhisattva’s basis in reality is an absence of a basis in reality.”

12.­3

6 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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“the view of a self”

“view of annihilation”

“the view of aggregates”

“the view of complete nirvāṇa.”

“Eliminate the view of a self,”

“Eliminate the view of aggregates,”

13.­2

4 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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“are armed with great armor… have set out in a great vehicle, and… have mounted on a great vehicle.”

“are armed with great armor”

“have set out in a Great Vehicle”

“have mounted on a Great Vehicle”

14.­1

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“Lord, to what extent are bodhisattva great beings armed with great armor?”

15.­1

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“Lord, what is the Great Vehicle of bodhisattva great beings?”

16.­1

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the four applications of mindfulness.”

“body… feeling… mind… and dharmas”—

16.­2

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“Dwell while viewing in a body the inner body”—

“viewing in a body the outer body.”

“viewing in a body the inner and outer body.”

17.­1

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“Subhūti, in regard to what you have asked—‘How have bodhisattva great beings come to set out in the Great Vehicle?’ ”

“By all dharmas not changing place”—

“But even though they do not falsely project the level of those dharmas… they still do the purification for a level”

18.­1

13 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“it will go forth from the three realms and will stand wherever there is knowledge of all aspects.”

“Furthermore, by way of nonduality”—

“are not conjoined and not disjoined,”

“formless”

“cannot be pointed out,”

“do not obstruct”—

“have only one mark—that is, no mark.”

“Because, Subhūti, a dharma without a mark is not going forth, nor will it go forth, nor has it gone forth.”

“Subhūti, someone who would assert that dharmas without marks go forth might as well assert of suchness that it goes forth,”

“Subhūti, the intrinsic nature of suchness does not go forth from the three realms.”

“Suchness is empty of the intrinsic nature of suchness.”

“the inconceivable element,”

“The abandonment element, the detachment element, and the cessation element”—

19.­1

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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“Lord, you say this—‘Great Vehicle,’ ”

“It surpasses the world with its gods, humans, and asuras and goes forth; that is why it is called a great vehicle.”

“it surpasses the world with its gods, humans, and asuras and goes forth; … that vehicle is equal to space… to illustrate, Lord, just as space has room for infinite, countless beings beyond measure, … you cannot apprehend coming or going… [and] you cannot apprehend a prior limit or a later limit,”

19.­2

5 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“That Great Vehicle is equal to space”

“To illustrate, just as space”

“has room”—

“beings”

“Great Vehicle,”

20.­1

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“Lord, tasked with the perfection of wisdom… this elder Subhūti thinks he has to give instruction in the Great Vehicle.”

20.­2

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“Let it not be the case, Lord, that I am giving instruction in the Great Vehicle, having violated the perfection of wisdom”

20.­3

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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“you are giving instruction in the Great Vehicle in harmony with the perfection of wisdom”

21.­1

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“then venerable Śāriputra inquired of venerable Subhūti”

“What is a bodhisattva? What is the perfection of wisdom? What is it to investigate?”

“To investigate”

21.­2

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“they are called bodhisattvas because awakening is itself their state of being,”

“And with that awakening they know the aspects of dharmas but they do not settle down on those dharmas.”

22.­1

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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“all the Four Mahārājas stationed in the great billion world systems together with many hundreds of thousands of one hundred million billion gods were assembled in that very retinue,”

23.­1

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

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

23.­2

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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“Gods, I would accept those listening to the Dharma to be like illusory beings,”

26.­1

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“a perfect family”

“magically produce themselves”

29.­1

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“religious mendicants… a hundred of them… went back,”

30.­2

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“all the buddhadharmas are preceded by the perfection of wisdom,”

31.­1

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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“Śatakratu, head of the gods”

31.­2

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“filled this Jambudvīpa right to the top with the physical remains of the tathāgatas,”

32.­1

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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“from establishing one being in the result of stream enterer, but not so much from establishing the beings in Jambudvīpa in the ten wholesome actions.”

33.­1

6 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“Then the bodhisattva Maitreya said to the… venerable monk Subhūti,”

“in comparison to the bases of meritorious action arisen from”

“the highest.”

“Because all the bases of meritorious action arisen from giving,”

“of those… in the Śrāvaka Vehicle and those… in the Pratyekabuddha Vehicle are made”

“for personal disciplining… a bodhisattva’s… is for disciplining all beings.”

34.­1

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“Turning the wheel of the Dharma that has twelve aspects three times”—

“Lord, how does one stand in the perfection of wisdom?”

36.­1

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“Lord, this purity is deep,”

“Śāriputra, it is deep because it is extremely pure”

37.­2

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“is the nonapprehender of all dharmas.”

37.­3

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“How do [they]… practice the perfection of wisdom?”

37.­4

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“if they do not practice form,”

38.­1

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“Because space is a nonexistent thing, Subhūti”—

38.­2

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“Because all dharmas are equally nonapprehendable, Subhūti”—

44.­2

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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“it is made available to serve a great purpose,”

45.­1

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“the boat on the ocean,”

46.­1

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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“Lord, how should bodhisattva great beings beginning the work train in the perfection of wisdom?”

46.­2

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“should attend on spiritual friends.”

47.­2

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“In their intrinsic nature they are isolated from the elimination of greed,”

“the tokens of greed”

48.­1

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“the gods,”

“Lord… this deep perfection of wisdom,”

49.­2

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“in regard to those suchnesses, they have no doubt at all that they are not each separate and both.”

52.­1

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“When [they]… have become absorbed in the three meditative stabilizations on emptiness, signlessness, and wishlessness in a dream, do they improve on account of the perfection of wisdom?”

52.­2

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“Venerable Śāriputra, if they improve on account of having meditated during the day, they improve in a dream like that as well?”

56.­1

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“Lord, this perfection of wisdom is deep,”

59.­1

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“Ah! Those bodhisattva great beings who are practicing this perfection of wisdom make a practice of something really worthwhile.”

59.­2

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“make a practice of something that is not worthwhile!”

“do not apprehend even something not worthwhile, so however could they apprehend something really worthwhile?”

64.­1

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“Deep, Lord, is the perfection of wisdom,”

66.­2

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“even bodhisattva great beings who have attended on the lord buddhas, have planted wholesome roots, and have been looked after by spiritual friends will not be able to gain the knowledge of all aspects,”

73.­1

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“Lord, how, when all dharmas are like a dream, have nonexistence for their intrinsic nature, and are empty of their own marks,”

74.­1

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“Lord, how have… they realized well what marks dharmas as dharmas”

75.­2

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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“Subhūti, having taken the very limit of reality as the measure”

“establish beings at the very limit of reality”

78.­1

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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“Lord, are bodhisattva great beings ‘destined’ or rather ‘not necessarily destined’?”

78.­3

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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“the śrāvaka group or the pratyekabuddha group”

83.­1

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

Maitreya asked… “Lord, how do bodhisattva great beings practicing the perfection of wisdom who want to train in a bodhisattva’s training train in form?”

“the buddhadharmas.”

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    84000. The Perfection of Wisdom in Eighteen Thousand Lines (Aṣṭā­daśa­sāhasrikā­prajñā­pāramitā, sher phyin khri brgyad stong pa, Toh 10). Translated by Gareth Sparham. Online publication. 84000: Translating the Words of the Buddha, 2025. https://84000.co/translation/toh10/UT22084-029-001-end-notes.Copy
    84000. The Perfection of Wisdom in Eighteen Thousand Lines (Aṣṭā­daśa­sāhasrikā­prajñā­pāramitā, sher phyin khri brgyad stong pa, Toh 10). Translated by Gareth Sparham, online publication, 84000: Translating the Words of the Buddha, 2025, 84000.co/translation/toh10/UT22084-029-001-end-notes.Copy
    84000. (2025) The Perfection of Wisdom in Eighteen Thousand Lines (Aṣṭā­daśa­sāhasrikā­prajñā­pāramitā, sher phyin khri brgyad stong pa, Toh 10). (Gareth Sparham, Trans.). Online publication. 84000: Translating the Words of the Buddha. https://84000.co/translation/toh10/UT22084-029-001-end-notes.Copy

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