This rendering does not include the entire published text

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ཤེར་ཕྱིན་ཁྲི་བརྒྱད་སྟོང་པ།

The Perfection of Wisdom in Eighteen Thousand Lines
Glossary

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

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

First published 2022

Current version v 1.2.0 (2025)

Generated by 84000 Reading Room v2.26.1

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

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

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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.

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Acknowledgements

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

The Translator’s Acknowledgments

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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

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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.

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

The Translation

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

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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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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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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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.

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.

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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Chapter 7: Entry into Flawlessness

7.1

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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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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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11.2

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

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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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14.2

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

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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16.2

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

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17.

Chapter 17: Level Purification

17.1

“Subhūti, in regard to what you have asked‍—‘How have bodhisattva great beings come to set out in the Great Vehicle?’‍—Subhūti, here bodhisattva great beings practicing the six perfections change place, going from level to level. And how do bodhisattva great beings practicing the six perfections change place, going from level to level? Like this: by all dharmas not changing place. And why? Because no dharma comes, or goes, or changes place, or is close to changing places. But even though they do not falsely project the level of those dharmas,305 do not direct their thoughts toward them, they still do the purification 306 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 forth 325 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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19.2

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

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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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20.2

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

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20.3

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

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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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21.2

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

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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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23.2

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

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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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29.2

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

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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31.2

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

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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 ruts 452 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?”

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?”

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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47.

Chapter 47: Taming Greed

47.1

Subhūti [F.162.a] then asked, “Lord, what will the attributes, tokens, and signs 538 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.”

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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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.”

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 inexhaustible 624 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.”

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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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 Maitreya 851 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

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.

Notes

n.1

Padmakara Translation Group, trans., The Transcendent Perfection of Wisdom in Ten Thousand Lines (Daśasāhasrikāprajñāpāramitā, Toh 11), 2018. Hereafter, referred to as khri pa.

n.2

Zacchetti 2005: 17, 23 n. 76.

n.3

Gareth Sparham, trans., The Perfection of Wisdom in One Hundred Thousand Lines (Śatasāhasrikāprajñāpāramitā, Toh 8), 2024. Hereafter, referred to as ’bum.

n.4

Padmakara Translation Group, trans., The Perfection of Wisdom in Twenty-five Thousand Lines (Pañcaviṃśatisāhasrikāprajñāpāramitā, Toh 9), 2023. Hereafter, referred to as nyi khri.

n.5

Zacchetti 2005: 40, n. 167; Lee undated: 1.

n.6

Nañjio 1883: 2–3.

n.7

Nañjio 1883: 3, (c).

n.8

Gareth Sparham, trans., The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines (Toh 3808), 2022. Hereafter, referred to as Bṭ3.

n.17

Here and below “numbering” renders mātra (from the root mā, “to measure”). D tsam means “just” (in a limiting sense).

n.18

“Perfect” is the MDPL rendering of paramapārami (dam pa’i pha rol tu son pa). Seton (Appendix I, 36) says Ratnākaraśānti dissolves the compound more fully to mean “because they have gone and are in a state that has gone to the limit of mental mastery.”

n.19

H: rin chen snying po.

n.47

All the Tib versions of the sūtra have all four possibilities, and none of the Skt versions do.

n.48

This is a truncation of the longer list, taking out “is empty of the intrinsic nature of form, but is not empty because of emptiness” for each of the intervening aggregates.

n.49

Ghoṣa 119 asthānam (“not standing”), which is better, as below.

n.50

Q brtags pa; D gdags pa (“labels”).

n.134

“Comprehend” (khong du chud, parijñā) is knowledge paired with “elimination” (spang ba, prahā) that follows just below.

n.169

To “practice form” means to engage in the practice set forth in the fundamental Buddhist scriptures wherein the practitioner, keeping him- or herself in mind as the objective support, goes through each of the dharmas, starting with the form aggregate comprised of a form, eyes, and eye consciousness and so on.

n.204

This renders K. D and Thempangma 147b3 have byang chub sems dpa’ sems dpa’ “you say ‘bodhisattva, sattva.’ ” We have rendered padārtha, gzhi’i don “basis in reality”; ’bum 8.1 (ga 28a4), nyi khri 8.2 (ka 178b7) tshig ’di’i don (“meaning of this word”); le’u brgyad ma ga 176a1 tshig gi don (“meaning of the term”). Earlier (6.4) has byang chub sems dpa’ zhes bgyi ba de chos gang gi tshig bla dags = dharmasya adhivacanam (“the name of the dharma”); here PSP 1-2:17 has kaḥ padārthaḥ; Ghoṣa 1192, Gilgit 307.6 ko ’sya padārthaḥ; LSPW renders padārtha by “meaning of the word,” “real,” and “track.” Wogihara 75 kaḥ padārtha; brgyad stong pa 10b3 gzhi’i don gang.

n.251

Below (17.1) the question is repeated with ji ltar, in place of ji tsam na: “How have bodhisattva great beings come to set out in the Great Vehicle?” Gilgit 332.13–14 kiyatā bhagavan bodhisattvo mahāsattvo mahāyāne prasthito veditavāḥ; Ghoṣa 1405 kiyanto bhagavan bodhisattvo mahāsattvo mahāyānasaṃprasthitā veditavāḥ; nyi khri ka 220a4 and le’u brgyad ma ga 213b4 ji tsam gyis na; PSP 1-2:58 and below 1-2:87–88 kathaṃ bhagavan bodhisattvo mahāsattvo mahāyanasaṃprasthito veditavyaḥ. Jäschke records but questions ji tsam=ji snyad from J. Schmidt’s Tibetish-Deutsches Wörterbuch.

n.252

Here “where” renders gang la; below, when the question is repeated (18.1), gang nas “from where” (kutaḥ) (the response is, “from the three realms”). Again, the yang dag par zhugs here is nges par ’byung bar ’gyur below.

n.253

A bodhisattva is a Great Vehicle that carries many people, in the sense that a bodhisattva supports or is responsible for their welfare, as in the colloquial “she has been carrying them all since they became unemployed.”

n.305

Emend kyis to kyi sa (yā dharmāṇāṃ bhūmis).

n.306

“Purification” (yongs su sbyong ba, parikarma); alternatively, “groundwork”; LSPW “preparation.” In the Tib translation of the Daśabhūmikā (sa bcu pa) pariśodhana is rendered systematically as yongs su sbyong ba.

n.324

This renders gang nas; earlier (15.1) gang la (“where”).

n.325

Ghoṣa 1474, Gilgit 362.5. PSP 1-2:103 adds dharmadhātoḥ (“from the dharma-constituent”).

n.332

The idea in this section of the sūtra, as we understand it, derives from i/yā as “going,” in the sense of a dynamic state of being, like persons who find themselves going through time. The emptiness of that is a niryāna, “no going,” and that is the Mahāyāna “great going.” We have retained the basic English translations of niryāṇa as “going forth” and mahāyāna as “Great Vehicle.” They are not intended to convey all the aspects of the Skt words, but, as with the Tib translations, are lexical markers for them.

n.333

“Space” (ākāśa) “has room” (avakāśa).

n.346

Ghoṣa, Gilgit adhyeṣita; PSP adhīṣṭa.

n.360

“Awakening” renders bodhi; “state of being” renders sattva.

n.376

The plural of the heads of each of the orders of gods is intended.

n.377

LSPW renders purataḥ (“in comparison to”).

n.400

The sense is “gods with Indra as their leader,” but we have retained the plural because the multiplication of worlds is a recurring motif. LSPW 431 “the gods around Indra” and so on.

n.402

D ming; N, H rus; Gilgit janetri [=janayitrī]; PSP jananī; le’u brgyad ma nga 43b7 ma ma; ’bumca 239a3 skye ba; nyi khri, kha 58a4 skyid pa. Probably the sense intended in this list of ten benefits is that the bodhisattva is born of the solar race (kula) into the famous Śākya clan, and born in the royal family there (janman). However, ma ma (janayitrī) brings to mind a good patrilineage (N and H have cho rigs), matrilineage, and a special aunt as wet nurse.

n.425

bsngags pa yongs su brjod par mdzad (nāmadheyaṃ parikīrtaya), rendered ming yongs su brjod par mdzad below. We have translated them differently because the Tib here renders them separately.

n.452

’bum 25.1 (cha 178a5), nyi khri 25.1 (kha 161b6) shul gol ba (“wrong road”); so too le’u brgyad ma nga 127a6 lam log pa. Alternatively, the metaphor may be of a track through the forest that is not clearly marked.

n.453

PSP 2-3:143 triparivartadvādaśākāradharmacakrapravartayitrī; ’bum 25.1 (cha 178b2) and nyi khri 25.1 (kha 162a3): rnam pa bcu gnyis rgyud gsum du ’khor ba’i chos kyi ’khor lo (“that turns three times and has twelve aspects”) is a better translation.

n.458

Haribhadra (Wogihara 391, Sparham 2006–11 vol. 2, 272) glosses the clearer version of this in the Aṣṭa: “They follow doctrine, understand meaning, and instruct others by means of both of those methods.”

n.479

The ultimate practice, beyond ordinary convention or thought construction; alternatively, “practice so it is exactly as” a bodhisattva has heard, without any distortion.

n.502

The lacuna in the Gilgit manuscript ends here.

n.510

N, K.

n.528

PSP 4:86 yaiḥ prajñāpāramitā parigṛhītā; nyi khri 35.7 (kha 298a5) and below 35.8 (299b4) has yongs su bzung (“assisted by” the perfection of wisdom) throughout, which is better.

n.531

D brten (“rely on”).

n.532

PSP 4:94, ŚsPN3 4593v5 bhaktavya. Another meaning of bsnyen is “stay close to.”

n.538

D shows this triad in an irregular order here: rtags rnams dang / rnam pa dang / mthan ma rnams. This and any other incidental instances of the triad have been emended in the English to reflect the regular order: attributes (rnam pa), tokens (rtags), and signs (mtshan ma).

n.586

From here (parivarta 55) Gilgit is available in the Conze (1962) edition, cited hereafter as GilgitC.

n.587

This is contextually the most likely meaning, however sākṣātkṛ might mean to treat something as being as real as when it is right before one’s eyes, hence to over-reify.

n.623

The twelve links of dependent origination (dvadaśāṅgapratītyasamutpāda) are exhausted, which is to say, come to an end in a sequence, and with that end comes nirvāṇa (and the akṣayajñāna, the knowledge of it). The same word akṣaya is being used here to describe the emptiness of all dharmas (the dharmanairātmya) and the bodhisattva’s knowledge of it.

n.624

“Space (ākāśa) is inexhaustible (akṣayatva).”

n.625

We have supplied the subject that is missing from the passive construction in the Skt and Tib. Haribhadra (Wogihara 883) relates this to the beginner and says Subhūti is asking how anyone who settles down on an objective support as real can find it.

n.627

sdom pa, PSP 5:83 saṃvara (“restraint”), and hence a rule in a code restraining monks and so on from unwholesome behavior; Gilgit 93 saṃcara, LSPW 455 “engagement.”

n.628

The order has been jumbled. This should be later in the list.

n.629

The prerequisite three robes and a begging bowl of a monk or nun is probably the meaning.

n.630

The full list is given earlier (21.64).

n.709

This section has a parallel in khri pa 28.1ff.

n.820

The meaning of these opening paragraphs in plain English is: If the ultimate nature (which is pure from the beginning, and nirvāṇa) and the ultimate nature of beings (caught in saṃsāra based on imaginary things conjured out of thin air) is the same ultimate nature, how can you talk about beings in saṃsāra getting to nirvāṇa?

n.839

This section is found from PSP 6-8: 158 and le’u brgyad ma ca 323a2. The Maitreya Chapter (below called “The eighty-third … chapter”) comes here (PSP 6-8: 145 and le’u brgyad ma ca 314a5) in Haribhadra’s edition.

n.851

The edition of this chapter in Conze and Iida 1968, 229–42 (MQ) is the same as PSP 6-8:145ff. and le’u brgyad ma ca 314a5ff. Conze and Iida (MQ 230) say, “Both the Tibetan versions in 18.000 and 25.000 ślokas have at the end a miscellaneous collection of items missing in the version in 100.000 Lines, and in both cases the Maitreya-chapter is the first of these additions… . Chapter 83 of the version in 18.000 ślokas is fairly close to the Tan-jur text… . On the other hand, chapter 72 of the version in 25.000 ślokas … differs a great deal.”

n.869

The verses in this chapter are distinguished in the original by what has been characterized as a “hybrid” language incorporating apparently vernacular features into Sanskrit. Necessarily, this distinguishing feature is largely lost in both the Tib and English translations. It is noteworthy that the Eighteen Thousand version of the perfection of wisdom scripture incorporates this eighty-fourth chapter, which circulates as a separate work called The Verse Summary of the Jewel Qualities, right into the body of the text. It functions as a summary of what has gone earlier. Here at the outset the verses are put into the mouth of “the Lord,” but many of the verses are in fact spoken by the other interlocutors met with earlier in the course of the scripture, so they have not been punctuated as quoted speech.

n.870

Buddhaśrī 118b7 says the stains are the obscuring afflictions (der ni dri ma zhes bya ba’i sgra tshig snga ma dang sbyar ro).

n.871

See 2.3ff.

n.872

About Lake Anavatapa (ma dros pa), Malalasekera, s.v. anotatta, says it is “the last one to dry up at the end of the world”; Buddhaśrī 120a6 has ma dros pa las ’byung ba; Subodhinī 8b1 bdag nyid kyi khyim suggests the name of the lake is the name of the nāga who dwells in and rules it. On nāgendra (“most powerful serpent”) and nāgapati (“serpent ruler”), see Vogel 1926 Chapter V, “Principal Nāga-rājas”; also McKay 2015, Chapter Five. “Anavatapta Nāgendra Nāgapati” means the powerful nāga who rules the lake at the center of the world.

n.1126

“Avoided the places that preclude a perfect human birth” renders akṣaṇā (literally “those on account of which the moment is not there”; Tib mi khom pa, “absences of leisure or capacity”) vivarjitāḥ. “Accomplished a perfect human birth” renders kṣaṇasampac- (literally “perfect moment”; Tib (dal ba/khom pa) phun tshogs, “fullnesses of leisure or capacity̛”) cārāvagatāḥ (Wogihara 989). The implied metaphor is a flash of lightning that stands for the perfection of wisdom, understood as a brilliant and powerful state of mind, in essence “the thought of awakening” that makes clear, in a billion lifetimes of darkness, a meaningful life. It does not mean an instant, in the usual sense of the word, but a lifetime that, when compared with the billions of other lifetimes a practitioner has spent in darkness without understanding the perfection of wisdom, is an instant.

n.1131

S ’phags pa shes rab kyi pha rol tu phyin pa khri brgyad stong pa rdzogs so// rgya gar gyi mkhan po dzi na mi tra dang / su ren+d+ra bo d+hi dang / zhu chen gyi lo tsa ba ban de ye shes sde la sogs pas bsgyur cig zhus te gtan la bab pa’o. D omits. The Hemis Kangyur (from the Ladahki/Mustang group) and the Gangteng Kanygur (Thempangma) list the Indian preceptor Prajñāvarman (pradz+nya barma) instead of Surendrabodhi.

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

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

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

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

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

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

Secondary References

Sūtras

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Indic Commentaries

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Indigenous Tibetan Works

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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Glossary

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

Attested in source text

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

Attested in other text

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

Attested in dictionary

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

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.

Reconstruction from Tibetan phonetic rendering

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

Reconstruction from Tibetan semantic rendering

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

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

’jig rten gyi khams bye ba phrag ’bum

འཇིག་རྟེན་གྱི་ཁམས་བྱེ་བ་ཕྲག་འབུམ།

koṭiśatasahasralokadhātu

g.2

abandonment element

spong ba’i dbyings

སྤོང་བའི་དབྱིངས།

prahāṇadhātu

g.3

abdhātvaparyanta

chu’i khams mu med pa

ཆུའི་ཁམས་མུ་མེད་པ།

abdhātvaparyanta

g.4

Ābhāsvara

’od gsal

འོད་གསལ།

ābhāsvara

g.5

Ābhāsvara

’od gsal

འོད་གསལ།

ābhāsvara

g.6

abhijñābalavaiśāradyaprāpta

mngon par shes pa dang / stobs dang / mi ’jigs pa thob pa

མངོན་པར་ཤེས་པ་དང་། སྟོབས་དང་། མི་འཇིགས་པ་ཐོབ་པ།

abhijñābalavaiśāradyaprāpta

g.7

Abhimukhī

mngon du gyur pa

མངོན་དུ་གྱུར་པ།

abhimukhī

g.8

Abhirati

mngon par dga’ ba

མངོན་པར་དགའ་བ།

abhirati

g.9

abiding in the correct practice of wisdom

shes rab kyi spyod pa la gnas pa

ཤེས་རབ་ཀྱི་སྤྱོད་པ་ལ་གནས་པ།

prajñāpracāro bhavati RS

g.10

absence of an existing thing

dngos po med pa

དངོས་པོ་མེད་པ།

abhāva

g.11

absence of an intrinsic nature

ngo bo nyid med pa

ངོ་བོ་ཉིད་མེད་པ།

niḥsvabhāvatā

g.12

absence of annihilation

chad pa med pa

ཆད་པ་མེད་པ།

anuccheda

g.13

absence of appearing

’byung ba med pa

འབྱུང་བ་མེད་པ།

apradūrbhāva

g.14

absence of being apprehended

dmigs su med pa

དམིགས་སུ་མེད་པ།

anupalambha

g.15

absence of being taken away from and the absence of being added to

dbri ba med pa dang bsnan pa med pa

དབྲི་བ་མེད་པ་དང་བསྣན་པ་མེད་པ།

anuddhārāpratyuddhāra

g.16

absence of coming

’ong ba med pa

འོང་བ་མེད་པ།

anāgamana

g.17

absence of defilement

kun nas nyon mongs pa med pa
kun nas nyon mongs pa ma mchis pa

ཀུན་ནས་ཉོན་མོངས་པ་མེད་པ།
ཀུན་ནས་ཉོན་མོངས་པ་མ་མཆིས་པ།

asaṃkleśa

g.18

absence of difference

don tha dad pa ma yin pa

དོན་ཐ་དད་པ་མ་ཡིན་པ།

anānārtha

g.19

absence of going

’gro ba med pa

འགྲོ་བ་མེད་པ།

agamana

g.20

absence of going on and on forever

rtag pa med pa

རྟག་པ་མེད་པ།

aśāśvata

g.21

absence of occasioning anything

mngon par ’du byed pa med pa
mngon par ’du bya ba med pa
mngon par ’du bgyi ba ma mchis pa

མངོན་པར་འདུ་བྱེད་པ་མེད་པ།
མངོན་པར་འདུ་བྱ་བ་མེད་པ།
མངོན་པར་འདུ་བགྱི་བ་མ་མཆིས་པ།

anabhisaṃskāra

g.22

absence of production

skye ba med pa
skye ba ma mchis pa

སྐྱེ་བ་མེད་པ།
སྐྱེ་བ་མ་མཆིས་པ།

anutpāda

g.23

absence of purification

rnam par byang ba med pa
rnam par byang ba ma mchis pa

རྣམ་པར་བྱང་བ་མེད་པ།
རྣམ་པར་བྱང་བ་མ་མཆིས་པ།

avyavadāna

g.24

absence of stopping

’gag pa med pa

འགག་པ་མེད་པ།

anirodha

g.25

absence of unity

don gcig pa ma yin pa

དོན་གཅིག་པ་མ་ཡིན་པ།

anekārtha

g.26

absolutely with certainty

gcig tu nges par gtan du

གཅིག་ཏུ་ངེས་པར་གཏན་དུ།

ekāntātyantikī

g.27

absorption

snyoms par ’jug pa

སྙོམས་པར་འཇུག་པ།

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.”

g.28

absorptions

snyoms par ’jug pa

སྙོམས་པར་འཇུག་པ།

samāpatti

g.29

acala

g.yo ba med pa

གཡོ་བ་མེད་པ།

acala

g.30

Acalā

mi g.yo ba

མི་གཡོ་བ།

acalā

g.31

accompanied

mtshungs par ldan

མཚུངས་པར་ལྡན།

saṃprayukta

g.32

accomplish and dwell in

bsgrubs te gnas

བསྒྲུབས་ཏེ་གནས།

upasampadya vihṛ

g.33

accomplishing the letters

yi ge sgrub pa

ཡི་གེ་སྒྲུབ་པ།

akṣarābhinirhāra

g.34

account

de lta bu byung ba

དེ་ལྟ་བུ་བྱུང་བ།

itivṛttaka

g.35

act of worship

mchod pa

མཆོད་པ།

pūjā

g.36

actualize the very limit of reality

yang dag pa’i mtha’ mngon sum du byed

ཡང་དག་པའི་མཐའ་མངོན་སུམ་དུ་བྱེད།

bhūtakoṭīṃ sākṣātkṛ

g.37

acyutābhijñā

mngon par shes pa mi nyams pa

མངོན་པར་ཤེས་པ་མི་ཉམས་པ།

acyutābhijñā

g.38

ādarśamaṇḍalapratibhāsanirhāra

me long gi dkyil ’khor snang ba sgrub pa

མེ་ལོང་གི་དཀྱིལ་འཁོར་སྣང་བ་སྒྲུབ་པ།

ādarśamaṇḍalapratibhāsanirhāra

g.39

ādhāramudrā

phyag rgya yongs su ’dzin pa

ཕྱག་རྒྱ་ཡོངས་སུ་འཛིན་པ།

ādhāramudrā

g.40

adhivacanapraveśa

tshig bla dags la ’jug pa

ཚིག་བླ་དགས་ལ་འཇུག་པ།

adhivacanapraveśa

g.41

adhivacanasaṃpraveśa

tshig bla dags la yang dag par ’jug pa

ཚིག་བླ་དགས་ལ་ཡང་དག་པར་འཇུག་པ།

adhivacanasaṃpraveśa

g.42

admiration

mos pa

མོས་པ།

adhimukti

g.43

afflicted

nyon mongs pa dang bcas pa

ཉོན་མོངས་པ་དང་བཅས་པ།

saṃkleśa

g.44

affliction

nyon mongs pa

ཉོན་མོངས་པ།

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.

g.45

afflictive emotion

nyon mongs pa

ཉོན་མོངས་པ།

kleśa

g.46

aggregate

phung po

ཕུང་པོ།

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.

g.47

aggregate of knowledge and seeing of liberation

rnam par grol ba’i ye shes mthong ba’i phung po

རྣམ་པར་གྲོལ་བའི་ཡེ་ཤེས་མཐོང་བའི་ཕུང་པོ།

vimuktijñānadarśanaskandha

g.48

aggregate of liberation

rnam par grol ba’i phung po

རྣམ་པར་གྲོལ་བའི་ཕུང་པོ།

vimuktiskandha

g.49

aggregate of meditative stabilization

ting nge ’dzin gyi phung po

ཏིང་ངེ་འཛིན་གྱི་ཕུང་པོ།

samādhiskandha

g.50

aggregate of morality

tshul khrims kyi phung po

ཚུལ་ཁྲིམས་ཀྱི་ཕུང་པོ།

śīlaskandha

g.51

aggregate of wisdom

shes rab kyi phung po

ཤེས་རབ་ཀྱི་ཕུང་པོ།

prajñāskandha

g.52

ajeya

mi pham pa

མི་ཕམ་པ།

ajeya

g.53

Akaniṣṭha

’og min

འོག་མིན།

akaniṣṭha

g.54

ākārābhinirhāra

rnam pa mngon par sgrub pa

རྣམ་པ་མངོན་པར་སྒྲུབ་པ།

ākārābhinirhāra

g.55

ākārānavakāra

rnam pa dor ba med pa

རྣམ་པ་དོར་བ་མེད་པ།

ākārānavakāra

g.56

ākāśadhātvaparyanta

nam mkha’i khams mu med pa

ནམ་མཁའི་ཁམས་མུ་མེད་པ།

ākāśadhātvaparyanta

g.57

ākāśāsaṃgavimuktinirupalepa

nam mkha’ ltar chags pa med pas rnam par grol zhing gos pa med pa

ནམ་མཁའ་ལྟར་ཆགས་པ་མེད་པས་རྣམ་པར་གྲོལ་ཞིང་གོས་པ་མེད་པ།

ākāśāsaṃgavimuktinirupalepa

g.58

ākāśaspharaṇa

nam mkha’ khyab par byed pa

ནམ་མཁའ་ཁྱབ་པར་བྱེད་པ།

ākāśaspharaṇa

g.59

ākāśāvasthita

nam mkha’i gnas la gnas pa

ནམ་མཁའི་གནས་ལ་གནས་པ།

ākāśāvasthita

g.60

akṣarāpagata

yi ge dang bral ba

ཡི་གེ་དང་བྲལ་བ།

akṣarāpagata
akṣarāgata

g.61

akṣaya

zad mi shes pa

ཟད་མི་ཤེས་པ།

akṣaya

g.62

akṣayakaraṇḍa

zad mi shes pa’i za ma tog

ཟད་མི་ཤེས་པའི་ཟ་མ་ཏོག

akṣayakaraṇḍa

g.63

Akṣobhya

mi ’khrugs pa

མི་འཁྲུགས་པ།

akṣobhya

g.64

all-knowing

thams cad mkhyen pa

ཐམས་ཅད་མཁྱེན་པ།

sarvajña

g.65

all-knowledge

thams cad mkhyen pa nyid
thams cad shes pa nyid

ཐམས་ཅད་མཁྱེན་པ་ཉིད།
ཐམས་ཅད་ཤེས་པ་ཉིད།

sarvajñatva

g.66

alms-food eater

bsod snyoms pa

བསོད་སྙོམས་པ།

paiṇḍapātika

g.67

ālokakara

snang ba byed pa

སྣང་བ་བྱེད་པ།

ālokakara

g.68

ambition

bsam pa

བསམ་པ།

abhiprāya

g.69

Amoghadarśin

mthong ba don yod

མཐོང་བ་དོན་ཡོད།

amoghadarśin

g.70

anabhilakṣita

mngon par ma dmigs pa

མངོན་པར་མ་དམིགས་པ།

anabhilakṣita

g.71

Anabhrakā

sprin med

སྤྲིན་མེད།

anabhrakā

g.72

Ānanda

kun dga’ bo

ཀུན་དགའ་བོ།

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.

g.73

Anantamati

blo gros mtha’ yas

བློ་གྲོས་མཐའ་ཡས།

anantamati

g.74

anantaprabha

’od mtha’ yas pa

འོད་མཐའ་ཡས་པ།

anantaprabha

g.75

anantapratibhāna

spobs pa mtha’ yas pa

སྤོབས་པ་མཐའ་ཡས་པ།

anantapratibhāna

g.76

Anantavīrya

brtson ’grus mtha’ yas

བརྩོན་འགྲུས་མཐའ་ཡས།

anantavīrya

g.77

Anāvaraṇamatin

blo gros sgrib med

བློ་གྲོས་སྒྲིབ་མེད།

anāvaraṇamatin

g.78

anāvaraṇavimokṣaprāpta

sgrib pa med pa’i rnam par thar pa thob pa

སྒྲིབ་པ་མེད་པའི་རྣམ་པར་ཐར་པ་ཐོབ་པ།

anāvaraṇavimokṣaprāpta

g.79

Anavatapta

ma dros pa

མ་དྲོས་པ།

anavatapta

g.80

anāvilakṣānti

bzod pa rnyog pa med pa

བཟོད་པ་རྙོག་པ་མེད་པ།

anāvilakṣānti

g.81

aneṣa

tshol ba med pa

ཚོལ་བ་མེད་པ།

aneṣa
animiṣa

g.82

anger

khro ba

ཁྲོ་བ།

krodha

g.83

aniketacārī

gnas med par spyod pa

གནས་མེད་པར་སྤྱོད་པ།

aniketacārī

g.84

aniketasthita

gnas la rten pa med pa
gnas la brten pa med pa

གནས་ལ་རྟེན་པ་མེད་པ།
གནས་ལ་བརྟེན་པ་མེད་པ།

aniketasthita

g.85

Anikṣiptadhura

brtson pa mi gtong

བརྩོན་པ་མི་གཏོང་།

anikṣiptadhura

g.86

anilambhaniketanirata

gnas la brten pa med pa la brtson pa

གནས་ལ་བརྟེན་པ་མེད་པ་ལ་བརྩོན་པ།

anilambhaniketanirata

g.87

āniñjya

mi g.yo ba

མི་གཡོ་བ།

āniñjya

g.88

Aniruddha

ma ’gags pa

མ་འགགས་པ།

aniruddha

Definition from the 84000 Glossary of Terms:

Lit. “Unobstructed.” One of the ten great śrāvaka disciples, famed for his meditative prowess and superknowledges. He was the Buddha's cousin‍—a son of Amṛtodana, one of the brothers of King Śuddhodana‍—and is often mentioned along with his two brothers Bhadrika and Mahānāma. Some sources also include Ānanda among his brothers.

g.89

annihilation

chad pa

ཆད་པ།

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.

g.90

antithetical to all worlds

’jig rten thams cad dang mi ’thun pa

འཇིག་རྟེན་ཐམས་ཅད་དང་མི་འཐུན་པ།

sarvalokavipratyanīka

g.91

Anupamamatin

blo gros dpe med

བློ་གྲོས་དཔེ་མེད།

anupamamatin

g.92

anurodhāpratirodha

’thun pa dang ’gal ba med pa
mthun pa dang ’gal ba med pa

འཐུན་པ་དང་འགལ་བ་མེད་པ།
མཐུན་པ་དང་འགལ་བ་མེད་པ།

anurodhāpratirodha

g.93

apparition

mig yor

མིག་ཡོར།

pratibhāsa

g.94

application of mindfulness

dran pa nye bar gzhag pa

དྲན་པ་ཉེ་བར་གཞག་པ།

smṛtyupasthāna

g.95

applied mindfulness

dran pa nye bar gzhag pa

དྲན་པ་ཉེ་བར་གཞག་པ།

upasthitasmṛti

g.96

applied thought

rtog pa

རྟོག་པ།

vitarka

g.97

apprehend

dmigs

དམིགས།

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.

g.98

appropriated because of the maturation of karma

las kyi rnam par smin pas yongs su zin pa

ལས་ཀྱི་རྣམ་པར་སྨིན་པས་ཡོངས་སུ་ཟིན་པ།

karmavipākaparigṛhīta

g.99

appropriation

len pa

ལེན་པ།

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).

g.100

aprakāra

rnam pa med pa

རྣམ་པ་མེད་པ།

aprakāra

g.101

Apramāṇābha

tshad med ’od

ཚད་མེད་འོད།

apramāṇābha

g.102

Apramāṇaśubha

tshad med dge

ཚད་མེད་དགེ

apramāṇaśubha

g.103

arajovirajonayayukta

rdul med cing rdul dang bral ba’i tshul dang ldan pa

རྡུལ་མེད་ཅིང་རྡུལ་དང་བྲལ་བའི་ཚུལ་དང་ལྡན་པ།

arajovirajonayayukta

g.104

ārambanacchedaḥ

dmigs pa gcod pa

དམིགས་པ་གཅོད་པ།

ārambanacchedaḥ

g.105

araṇasamavasaraṇa

nyon mongs par med pa yang dag par ’du ba

ཉོན་མོངས་པར་མེད་པ་ཡང་དག་པར་འདུ་བ།

araṇasamavasaraṇa

g.106

araṇasaraṇasarvasamavasaraṇa

sgra med pa dang sgra dang bcas pa thams cad yang dag par ’du ba

སྒྲ་མེད་པ་དང་སྒྲ་དང་བཅས་པ་ཐམས་ཅད་ཡང་དག་པར་འདུ་བ།

araṇasaraṇasarvasamavasaraṇa

g.107

Arciṣmatī

’od ’phro ba can

འོད་འཕྲོ་བ་ཅན།

arciṣmatī

g.108

are not collected in body and mind

lus dang sems kyi tshogs par mi byed

ལུས་དང་སེམས་ཀྱི་ཚོགས་པར་མི་བྱེད།

na kāyena na cittena samagrīn dā RS

g.109

arhat

dgra bcom pa

དགྲ་བཅོམ་པ།

arhat

g.110

arisen from maturation

rnam par smin pa las byung ba

རྣམ་པར་སྨིན་པ་ལས་བྱུང་བ།

vaipākika

g.111

arisen on account of error

phyin ci log las skyes
phyin ci log gis kun nas bslad ba

ཕྱིན་ཅི་ལོག་ལས་སྐྱེས།
ཕྱིན་ཅི་ལོག་གིས་ཀུན་ནས་བསླད་བ།

viparyāsasamutthita

g.112

armor

go cha

གོ་ཆ།

saṃnāha

g.113

arrangement

rnam par dgod pa

རྣམ་པར་དགོད་པ།

vyavasthāna

g.114

array

bkod pa

བཀོད་པ།

vyūha

g.115

arrogance

dregs pa

དྲེགས་པ།

darpita

g.116

ārya

’phags pa

འཕགས་པ།

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).

g.117

as a conventional term in conventional usage

kun rdzob kyi brdas tha snyad ’dogs pa

ཀུན་རྫོབ་ཀྱི་བརྡས་ཐ་སྙད་འདོགས་པ།

saṃvṛtisaṃketena vyavaharati

g.118

as a real thing

dngos por

དངོས་པོར།

bhāvataḥ

g.119

as anything at all in any way at all

thams cad kyi thams cad rnam pa thams cad kyi thams cad du

ཐམས་ཅད་ཀྱི་ཐམས་ཅད་རྣམ་པ་ཐམས་ཅད་ཀྱི་ཐམས་ཅད་དུ།

sarveṇa sarvaṃ sarvathā sarvaṃ

g.120

as it really is

ji lta ba bzhin du
ji lta ba’i bdag nyid
bdag nyid ji lta ba

ཇི་ལྟ་བ་བཞིན་དུ།
ཇི་ལྟ་བའི་བདག་ཉིད།
བདག་ཉིད་ཇི་ལྟ་བ།

yathābhūtam
yathātmyaṃ

g.121

as things are

ji lta ba bzhin

ཇི་ལྟ་བ་བཞིན།

yathāvat

g.122

asamasama

mi mnyam pa dang mnyam pa

མི་མཉམ་པ་དང་མཉམ་པ།

asamasama

g.123

asaṃhārya

mi ’phrogs pa

མི་འཕྲོགས་པ།

asaṃhārya

g.124

Asaṃjñin

’du shes med pa

འདུ་ཤེས་མེད་པ།

asaṃjñin

g.125

Asaṃjñisattva

sems can ’du shes med pa
’du shes med pa’i sems can
’du shes ma mchis pa’i sems can

སེམས་ཅན་འདུ་ཤེས་མེད་པ།
འདུ་ཤེས་མེད་པའི་སེམས་ཅན།
འདུ་ཤེས་མ་མཆིས་པའི་སེམས་ཅན།

asaṃjñisattva

g.126

asaṃkhyeya

grangs med pa

གྲངས་མེད་པ།

asaṃkhyeya

g.127

asaṃkliṣṭa

kun nas nyon mongs pa med pa

ཀུན་ནས་ཉོན་མོངས་པ་མེད་པ།

asaṃkliṣṭa

g.128

asaṃpramoṣa

brjed pa med pa

བརྗེད་པ་མེད་པ།

asaṃpramoṣa
asaṃpramuṣito

g.129

āsannarūparājas

gzugs kyi rdul sel

གཟུགས་ཀྱི་རྡུལ་སེལ།

āsannarūparājas

g.130

Aśoka

mya ngan med

མྱ་ངན་མེད།

aśoka

g.131

Aśokaśrī

mya ngan med pa’i dpal

མྱ་ངན་མེད་པའི་དཔལ།

aśokaśrī

g.132

aspiration

bsam pa
sems pa

བསམ་པ།
སེམས་པ།

āśaya

g.133

Aṣṭamaka level

brgyad pa’i sa

བརྒྱད་པའི་ས།

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.”

g.134

astambhita

ma khengs pa

མ་ཁེངས་པ།

astambhita

g.135

asura

lha ma yin

ལྷ་མ་ཡིན།

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).

g.136

āśvāsadātā

dbugs ’byin pa sbyin pa

དབུགས་འབྱིན་པ་སྦྱིན་པ།

āśvāsadātā

g.137

at will

bsams bzhin du
bsam bzhin du

བསམས་བཞིན་དུ།
བསམ་བཞིན་དུ།

saṃcintya

g.138

Atapa

mi gdung

མི་གདུང་།

atapa

g.139

attachment-free level

rjes su ’chags pa’i sa ma yin pa

རྗེས་སུ་འཆགས་པའི་ས་མ་ཡིན་པ།

g.140

attribute

rnam pa
chos

རྣམ་པ།
ཆོས།

ākāra
dharma

g.141

auspicious major and minor signs

mtshan dang dpe byad bzang po

མཚན་དང་དཔེ་བྱད་བཟང་པོ།

lakṣaṇānuvyajana

g.142

auspicious sign

bkra shis

བཀྲ་ཤིས།

maṅgala

g.143

autonomous

dbang ’byor ba

དབང་འབྱོར་བ།

abhujiṣya

g.144

available

nye bar gnas pa

ཉེ་བར་གནས་པ།

pratyupasthitā

g.145

Avakīrṇakusuma

me tog gtor ba

མེ་ཏོག་གཏོར་བ།

avakīrṇakusuma

g.146

avalokita

kun tu lta ba

ཀུན་ཏུ་ལྟ་བ།

avalokita

g.147

Avalokiteśvara

spyan ras gzigs dbang phyug

སྤྱན་རས་གཟིགས་དབང་ཕྱུག

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.

g.148

avikāra

’gyur ba med pa

འགྱུར་བ་མེད་པ།

avikāra

g.149

Avivāhā

mi ’bab

མི་འབབ།

avivāhā

g.150

avivartta

’gyur ba med pa

འགྱུར་བ་མེད་པ།

avivartta

g.151

avivartyacakṣus

phyir mi ldog pa’i mig

ཕྱིར་མི་ལྡོག་པའི་མིག

avivartyacakṣus

g.152

Avṛha

mi che ba

མི་ཆེ་བ།

avṛha

g.153

awakening path

byang chub kyi lam

བྱང་ཆུབ་ཀྱི་ལམ།

bodhimārga

g.154

bad for me

bdag la gnod

བདག་ལ་གནོད།

me ’narthaḥ

g.155

bad friend

sdig pa’i grogs po

སྡིག་པའི་གྲོགས་པོ།

pāpamitra

g.156

bad proclivity

bag la nyal

བག་ལ་ཉལ།

anuśaya

g.157

balanced thought

mnyam pa’i sems

མཉམ་པའི་སེམས།

samacitta

g.158

balavīrya

brtson ’grus kyi stobs

བརྩོན་འགྲུས་ཀྱི་སྟོབས།

balavīrya

g.159

balavyūha

dpung bkod pa

དཔུང་བཀོད་པ།

balavyūha

g.160

bamboo-flute maker

’od ma mkhan

འོད་མ་མཁན།

veṇukāra

g.161

bandhujīvaka flower

rdzi ba’i me tog
dzi ba’i me tog

རྫི་བའི་མེ་ཏོག
ཛི་བའི་མེ་ཏོག

bandhujīvakapuṣpa

g.162

barbarian

kla klo

ཀླ་ཀློ།

mleccha

g.163

bases of meritorious action

bsod nams bya ba’i dngos po
bsod nams bgyi ba’i dngos po

བསོད་ནམས་བྱ་བའི་དངོས་པོ།
བསོད་ནམས་བགྱི་བའི་དངོས་པོ།

puṇyakriyāvastu

g.164

basic character

rang bzhin

རང་བཞིན།

jātika

g.165

basic immorality

kha na ma tho ba
kha na ma tho ba dang bcas pa

ཁ་ན་མ་ཐོ་བ།
ཁ་ན་མ་ཐོ་བ་དང་བཅས་པ།

sāvadya

g.166

basic nature

rang bzhin

རང་བཞིན།

prakṛti

g.167

basis for a causal sign

mtshan ma’i gzhi

མཚན་མའི་གཞི།

nimittapada

g.168

basis in reality

gzhi’i don

གཞིའི་དོན།

padārtha

g.169

basis of suffering

gnas ngan len

གནས་ངན་ལེན།

dauṣṭulya

g.170

bayur tree flower

dong ka’i me tog

དོང་ཀའི་མེ་ཏོག

karṇikārapuṣpa

g.171

beggar

slong ba

སློང་བ།

yācanaka

g.172

being moral

tshul khrims dang ldan
tshul khrims can

ཚུལ་ཁྲིམས་དང་ལྡན།
ཚུལ་ཁྲིམས་ཅན།

śīlavant

g.173

being used conventionally

tha snyad du gdags pa
tha snyad gdags pa

ཐ་སྙད་དུ་གདགས་པ།
ཐ་སྙད་གདགས་པ།

vyavahṛ

g.174

being very certain

shin tu rnam par nges pa

ཤིན་ཏུ་རྣམ་པར་ངེས་པ།

suviniścita

g.175

being very firmly grounded

shin tu brtan pa

ཤིན་ཏུ་བརྟན་པ།

supratiṣṭhita

g.176

beings in hell

sems can dmyal ba

སེམས་ཅན་དམྱལ་བ།

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.

g.177

belief

mos pa

མོས་པ།

adhimukti
adhimucyanatā

g.178

beneficial actions

don spyod pa

དོན་སྤྱོད་པ།

arthacaryā

g.179

bent on hurting

tho ’tsham pa’i bsam pa

ཐོ་འཚམ་པའི་བསམ་པ།

viheṭhanābhiprāya

g.180

beryl

bai dUr+ya

བཻ་དཱུརྱ།

vaiḍūrya

g.181

bestow

sbyin par byed pa

སྦྱིན་པར་བྱེད་པ།

dāyika

g.182

Bhadrā

bzang po

བཟང་པོ།

bhadrā

g.183

Bhadrapāla

bzang skyong

བཟང་སྐྱོང་།

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.

g.184

Bhadrottamā

bzang mchog

བཟང་མཆོག

bhadrottamā

g.185

Bhagavatī Prajñāpāramitā

bcom ldan ’das ma shes rab kyi pha rol tu phyin pa

བཅོམ་ལྡན་འདས་མ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ།

bhagavatī prajñāpāramitā

g.186

Bhīṣmagarjitanirghoṣasvara

sgra dbyangs mi bzad par sgrogs pa

སྒྲ་དབྱངས་མི་བཟད་པར་སྒྲོགས་པ།

bhīṣmagarjitanirghoṣasvara

g.187

bile

mkhris pa

མཁྲིས་པ།

pitta

g.188

Bimbisāra

gzugs can snying po

གཟུགས་ཅན་སྙིང་པོ།

bimbisāra

Definition from the 84000 Glossary of Terms:

The king of Magadha and a great patron of the Buddha. His birth coincided with the Buddha’s, and his father, King Mahāpadma, named him “Essence of Gold” after mistakenly attributing the brilliant light that marked the Buddha’s birth to the birth of his son by Queen Bimbī (“Goldie”). Accounts of Bimbisāra’s youth and life can be found in The Chapter on Going Forth (Toh 1-1, Pravrajyāvastu).

King Śreṇya Bimbisāra first met with the Buddha early on, when the latter was the wandering mendicant known as Gautama. Impressed by his conduct, Bimbisāra offered to take Gautama into his court, but Gautama refused, and Bimbisāra wished him success in his quest for awakening and asked him to visit his palace after he had achieved his goal. One account of this episode can be found in the sixteenth chapter of The Play in Full (Toh 95, Lalitavistara). There are other accounts where the two meet earlier on in childhood; several episodes can be found, for example, in The Hundred Deeds (Toh 340, Karmaśataka). Later, after the Buddha’s awakening, Bimbisāra became one of his most famous patrons and donated to the saṅgha the Bamboo Grove, Veṇuvana, at the outskirts of the capital of Magadha, Rājagṛha, where he built residences for the monks. Bimbisāra was imprisoned and killed by his own son, the prince Ajātaśatru, who, influenced by Devadatta, sought to usurp his father’s throne.

g.189

birth

skye ba

སྐྱེ་བ།

jāti

g.190

birth from a womb

mngal nas skye ba

མངལ་ནས་སྐྱེ་བ།

jarāyuja

g.191

birth from an egg

sgo nga las skye ba

སྒོ་ང་ལས་སྐྱེ་བ།

aṇḍaja

g.192

birth from warmth and moisture

drod gsher las skye ba

དྲོད་གཤེར་ལས་སྐྱེ་བ།

saṃsvedajā

g.193

birth story

skyes pa’i rabs

སྐྱེས་པའི་རབས།

jātaka

g.194

bitterly criticize

skyon ’dogs

སྐྱོན་འདོགས།

doṣam utpādaya

g.195

black fly

sha sbrang

ཤ་སྦྲང་།

maśaka

g.196

black-and-blue perception

rnam par sngos pa’i ’du shes

རྣམ་པར་སྔོས་པའི་འདུ་ཤེས།

vinīlakasaṃjñā

g.197

blind in one eye

zhar ba

ཞར་བ།

kāṇa

g.198

bloodied perception

rnam par dmar ba’i ’du shes

རྣམ་པར་དམར་བའི་འདུ་ཤེས།

vilohitakasaṃjñā

g.199

blow out

zhi bar bya

ཞི་བར་བྱ།

nirvāp

g.200

blue green naḍa reed

’dam bu sngon po

འདམ་བུ་སྔོན་པོ།

g.201

blue lotus

ud pa la
ut+pa la
ut+pala

ཨུད་པ་ལ།
ཨུཏྤ་ལ།
ཨུཏྤལ།

utpala

g.202

blunder into terrible forms of life

ngan ’gro log par ltung ba rnams su ’gro

ངན་འགྲོ་ལོག་པར་ལྟུང་བ་རྣམས་སུ་འགྲོ།

durgativinipātaṃ gam

g.203

bodhi

byang chub

བྱང་ཆུབ།

bodhi

g.204

Bodhi tree

byang chub kyi shing

བྱང་ཆུབ་ཀྱི་ཤིང་།

bodhivṛkṣa

g.205

bodhicitta

byang chub kyi sems

བྱང་ཆུབ་ཀྱི་སེམས།

bodhicitta

g.206

Bodhimaṇḍalālaṃkārasurucitā

byang chub kyi snying po’i rgyan shin tu mdzes pa

བྱང་ཆུབ་ཀྱི་སྙིང་པོའི་རྒྱན་ཤིན་ཏུ་མཛེས་པ།

bodhimaṇḍalālaṃkārasurucitā

g.207

bodhisattva

byang chub sems dpa’

བྱང་ཆུབ་སེམས་དཔའ།

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”).

g.208

bodhisattva community

byang chub sems dpa’i tshogs

བྱང་ཆུབ་སེམས་དཔའི་ཚོགས།

bodhisattvagaṇa

g.209

bodhisattva great being

byang chub sems dpa’ sems dpa’ chen po

བྱང་ཆུབ་སེམས་དཔའ་སེམས་དཔའ་ཆེན་པོ།

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.

g.210

Bodhisattva level

byang chub sems dpa’i sa

བྱང་ཆུབ་སེམས་དཔའི་ས།

bodhisattvabhūmi

g.211

bodhisattva way of life

byang chub sems dpa’i spyod pa

བྱང་ཆུབ་སེམས་དཔའི་སྤྱོད་པ།

bodhisattvacārikā

g.212

Bodhyaṅgapuṣpa

byang chub kyi yan lag gi me tog

བྱང་ཆུབ་ཀྱི་ཡན་ལག་གི་མེ་ཏོག

bodhyaṅgapuṣpa

g.213

bodhyaṅgavatin

byang chub kyi yan lag yod pa

བྱང་ཆུབ་ཀྱི་ཡན་ལག་ཡོད་པ།

bodhyaṅgavatin

g.214

body consciousness constituent

lus kyi rnam par shes pa’i khams

ལུས་ཀྱི་རྣམ་པར་ཤེས་པའི་ཁམས།

kāyavijñānadhātu

g.215

body golden in color

sku gser gyi kha dog can

སྐུ་གསེར་གྱི་ཁ་དོག་ཅན།

suvarṇakāya

g.216

body of meanings

don gyi tshogs

དོན་གྱི་ཚོགས།

arthika RS

g.217

bones perception

rus gong gi ’du shes

རུས་གོང་གི་འདུ་ཤེས།

asthisaṃjñā

g.218

boon

gces spras byed pa

གཅེས་སྤྲས་བྱེད་པ།

bahukara

g.219

Brahmā

tshangs pa

ཚངས་པ།

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).

g.220

brahmā dwelling

tshangs pa’i gnas

ཚངས་པའི་གནས།

brahmabhava

g.221

Brahmakāyika

tshangs ris

ཚངས་རིས།

brahmakāyika

g.222

Brahmaloka

tshangs pa’i ’jig rten

ཚངས་པའི་འཇིག་རྟེན།

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.

g.223

Brahmapārṣadya

tshangs ’khor
tshangs pa kun ’khor

ཚངས་འཁོར།
ཚངས་པ་ཀུན་འཁོར།

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.

g.224

Brahmapurohita

tshangs pa’i mdun na ’don

ཚངས་པའི་མདུན་ན་འདོན།

brahmapurohita

g.225

Brahmā’s melodious voice

tshangs pa’i dbyangs

ཚངས་པའི་དབྱངས།

brahmaghoṣa

g.226

brahmin

bram ze

བྲམ་ཟེ།

brāhmaṇa

g.227

brahmin caste

bram ze’i rigs

བྲམ་ཟེའི་རིགས།

brāhmaṇa varṇa

g.228

brahmin student

bram ze’i khye’u

བྲམ་ཟེའི་ཁྱེའུ།

māṇava

g.229

Bṛhatphala

’bras bu che

འབྲས་བུ་ཆེ།

bṛhatphala

g.230

bright dharma

chos dkar po

ཆོས་དཀར་པོ།

śukladharma

g.231

brought to an end

rgyun chad

རྒྱུན་ཆད།

samuccheda

g.232

buddha eye

sangs rgyas kyi mig

སངས་རྒྱས་ཀྱི་མིག

buddhacakṣu

g.233

Buddha level

sangs rgyas kyi sa
sangs rgyas sa

སངས་རྒྱས་ཀྱི་ས།
སངས་རྒྱས་ས།

buddhabhūmi

g.234

buddhadharma

sangs rgyas kyi chos

སངས་རྒྱས་ཀྱི་ཆོས།

buddhadharma

g.235

buddhahood

sangs rgyas nyid

སངས་རྒྱས་ཉིད།

buddhatva

g.236

burnt-bones perception

rnam par tshig pa’i ’du shes

རྣམ་པར་ཚིག་པའི་འདུ་ཤེས།

vidagdhakasaṃjñā

g.237

business caste

rje’u’i rigs

རྗེའུའི་རིགས།

vaiṣya varṇa

g.238

business family

khyim bdag gi rigs

ཁྱིམ་བདག་གི་རིགས།

gṛhapatikula

g.239

by way of apprehending something

dmigs pa’i tshul gyis

དམིགས་པའི་ཚུལ་གྱིས།

upalambhayogena

g.240

by way of not apprehending anything

mi dmigs pa’i tshul gyis

མི་དམིགས་པའི་ཚུལ་གྱིས།

anupalambhayogena

g.241

calamity

sdug bsngal

སྡུག་བསྔལ།

vyasana

g.242

calm abiding

zhi gnas

ཞི་གནས།

śamatha

g.243

calm abiding single-pointedness

zhi gnas rtse gcig tu bya ba

ཞི་གནས་རྩེ་གཅིག་ཏུ་བྱ་བ།

śamathaikāgratā

g.244

candidate

zhugs pa

ཞུགས་པ།

pratipannaka

g.245

candradhvajaketu

zla ba’i rgyal mtshan tog

ཟླ་བའི་རྒྱལ་མཚན་ཏོག

candradhvajaketu

g.246

candraprabha

zla ba’i ’od

ཟླ་བའི་འོད།

candraprabha

g.247

candravimala

zla ba dri ma med pa

ཟླ་བ་དྲི་མ་མེད་པ།

candravimala

g.248

Cāritramati

spyod pa’i blo gros

སྤྱོད་པའི་བློ་གྲོས།

cāritramati

g.249

cāritravatin

spyod pa dang ldan pa

སྤྱོད་པ་དང་ལྡན་པ།

cāritravatin

g.250

cast a spell over

yongs su bsgribs

ཡོངས་སུ་བསྒྲིབས།

pratyutthāpaya

g.251

catalyst

gleng gzhi

གླེང་གཞི།

g.252

category of the uncompounded

’dus ma byas kyis rab tu phye ba

འདུས་མ་བྱས་ཀྱིས་རབ་ཏུ་ཕྱེ་བ།

asaṃskṛtaprabhāvitam

g.253

Cāturmahārājika

rgyal chen bzhi’i ris

རྒྱལ་ཆེན་བཞིའི་རིས།

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.

g.254

caturmārabalavikaraṇa

bdud bzhi’i dpung stobs med par byed pa

བདུད་བཞིའི་དཔུང་སྟོབས་མེད་པར་བྱེད་པ།

caturmārabalavikaraṇa

g.255

causal sign

mtshan ma

མཚན་མ།

nimitta

g.256

celestial mansion circles

gzhal med khang gi dkyil ’khor

གཞལ་མེད་ཁང་གི་དཀྱིལ་འཁོར།

vimānamaṇḍala

g.257

cemetery dweller

dur khrod pa

དུར་ཁྲོད་པ།

śmāśānika

g.258

certification of dharmas

chos skyon med pa nyid

ཆོས་སྐྱོན་མེད་པ་ཉིད།

dharmaniyamatā

g.259

cessation

’gog pa
’gog pa’i chos

འགོག་པ།
འགོག་པའི་ཆོས།

nirodha
nirodhadharma

g.260

cessation absorption

’gog pa’i snyoms par ’jug pa

འགོག་པའི་སྙོམས་པར་འཇུག་པ།

nirodhasamāpatti

g.261

cessation element

’gog pa’i dbyings

འགོག་པའི་དབྱིངས།

nirodhadhātu

g.262

charity

sbyin pa

སྦྱིན་པ།

dāna
dakṣiṇā

g.263

child of Manu

shed bu

ཤེད་བུ།

mānava

g.264

circle of the sun

nyi ma’i dkyil ’khor

ཉི་མའི་དཀྱིལ་འཁོར།

sūryamaṇḍala

g.265

circulate

spyod

སྤྱོད།

pracar

g.266

circumambulate

skor ba byed
bskor ba byas

སྐོར་བ་བྱེད།
བསྐོར་བ་བྱས།

pradakṣinīkṛ

g.267

cittasthiti

sems gnas pa

སེམས་གནས་པ།

cittasthiti

g.268

civic work

yul gyi mi rnams kyi bya ba

ཡུལ་གྱི་མི་རྣམས་ཀྱི་བྱ་བ།

janapadakṛtya

g.269

clairvoyance

mngon par shes pa

མངོན་པར་ཤེས་པ།

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.

g.270

clairvoyant knowledge

mngon par shes pa
mngon shes

མངོན་པར་ཤེས་པ།
མངོན་ཤེས།

abhijñā

g.271

cleaned-out-by-worms perception

rnam par ’bus gzhigs pa’i ’du shes

རྣམ་པར་འབུས་གཞིགས་པའི་འདུ་ཤེས།

vipaḍumakasaṃjñā

g.272

clear light

’od gsal ba

འོད་གསལ་བ།

prabhāsvara

Clear light or luminosity refers to the subtlest level of mind, i.e., the fundamental, essential nature of all cognitive events. Though ever present within all sentient beings, this luminosity becomes manifest only when the gross mind has ceased to function. It is said that such a dissolution is experienced naturally by ordinary beings at the time of death, but it can also be experientially cultivated through certain meditative practices.

g.273

clear realization

mngon par rtogs pa

མངོན་པར་རྟོགས་པ།

abhisamaya

g.274

close relative

gnyen ’dab

གཉེན་འདབ།

g.275

cloth canopy

bla re

བླ་རེ།

vitāna
cailavitāna

g.276

cold season

lhags pa’i dus la bab pa

ལྷགས་པའི་དུས་ལ་བབ་པ།

śiśirakāla

g.277

collected state

mnyam par bzhag pa

མཉམ་པར་བཞག་པ།

samāhita

Definition from the 84000 Glossary of Terms:

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

In this text:

Also rendered here as “meditative equipoise.”

g.278

collected thought

sems bsdus pa

སེམས་བསྡུས་པ།

saṃgraha RS

g.279

collection of marks

mtshan nyid ’dus pa

མཚན་ཉིད་འདུས་པ།

samastalakṣaṇa

g.280

come forth

’byung

འབྱུང་།

upapad

g.281

communication

tha snyad

ཐ་སྙད།

vyavahāra

g.282

community

dge ’dun

དགེ་འདུན།

saṅgha

g.283

compassion

snying rje

སྙིང་རྗེ།

karuṇā
kāruṇya

g.284

complete nirvāṇa

yongs su mya ngan las ’das pa

ཡོངས་སུ་མྱ་ངན་ལས་འདས་པ།

parinirvāṇa

g.285

complicate

rnam par ’khrug pa
rnam par dkrugs pa

རྣམ་པར་འཁྲུག་པ།
རྣམ་པར་དཀྲུགས་པ།

vikopaya

g.286

compounded

’dus byas

འདུས་བྱས།

saṃskṛta

g.287

compounded downfall

lhag par ltung ba

ལྷག་པར་ལྟུང་བ།

adhyāpatti

g.288

compounded phenomenon

’du byed

འདུ་བྱེད།

saṃskṛta

g.289

conceals a sharp object

zug rngu dang bcas pa

ཟུག་རྔུ་དང་བཅས་པ།

saśalya

g.290

concentration

bsam gtan

བསམ་གཏན།

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.

g.291

concentrations

bsam gtan

བསམ་གཏན།

dhyāna

g.292

conceptualization

rnam par rtog pa

རྣམ་པར་རྟོག་པ།

vikalpa

g.293

conceptualized form

rnam par brtags pa’i gzugs

རྣམ་པར་བརྟགས་པའི་གཟུགས།

vikalpitarūpa

g.294

condition

rkyen

རྐྱེན།

pratyaya

g.295

conduct

spyod pa

སྤྱོད་པ།

caraṇa

g.296

confident readiness

spobs pa

སྤོབས་པ།

pratibhā
pratibhāna

g.297

conflict

nyon mongs pa

ཉོན་མོངས་པ།

raṇa

g.298

conflict-free

nyon mongs pa med pa

ཉོན་མོངས་པ་མེད་པ།

araṇa
araṇya

g.299

conforming dedication

’thun par yongs su sngo ba

འཐུན་པར་ཡོངས་སུ་སྔོ་བ།

samena pariṇāma

g.300

conforming order

lugs dang ’thun pa
lugs

ལུགས་དང་འཐུན་པ།
ལུགས།

anuloma

g.301

confuse

mig gis mi rtsol

མིག་གིས་མི་རྩོལ།

vicakṣukaraṇa

g.302

confusion

gti mug

གཏི་མུག

moha

g.303

congenital blindness

dmus long

དམུས་ལོང་།

jātyandha

g.304

conjoined with

dang ldan pa
’du ba

དང་ལྡན་པ།
འདུ་བ།

saṃyukta

g.305

conjunction

sbyor ba

སྦྱོར་བ།

sayukta

g.306

connections

mtshams sbyor ba

མཚམས་སྦྱོར་བ།

anusaṃdhi

g.307

consciousness

rnam par shes pa

རྣམ་པར་ཤེས་པ།

vijñāna

g.308

consistency between words and deeds

don ’thun pa

དོན་འཐུན་པ།

samānārthatā

g.309

constantly staying in a state of equanimity

rtag tu btang snyoms su gnas pa

རྟག་ཏུ་བཏང་སྙོམས་སུ་གནས་པ།

sadopekṣāvihāritā

g.310

constellation

rtsi

རྩི།

oṣadhī

g.311

constituent

khams

ཁམས།

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.”

g.312

constricted

zhum pa

ཞུམ་པ།

saṃkuñcita

g.313

construct in thought

spros par byed

སྤྲོས་པར་བྱེད།

prapañcaya

g.314

contact

’dus te reg pa
reg pa

འདུས་ཏེ་རེག་པ།
རེག་པ།

saṃsparśa
sparśa

g.315

contented

chog shes pa
tshim

ཆོག་ཤེས་པ།
ཚིམ།

saṃtuṣṭa

g.316

contentment

chog shes pa

ཆོག་ཤེས་པ།

saṃtuṣṭi

g.317

continent

gling

གླིང་།

dvīpa

g.318

contortion into

rnam par sprul pa

རྣམ་པར་སྤྲུལ་པ།

vikurvita

g.319

contractor

shing mkhan

ཤིང་མཁན།

palagaṇḍa

g.320

contractor’s apprentice

shing mkhan gyi slob ma

ཤིང་མཁན་གྱི་སློབ་མ།

palagaṇḍāntevāsin

g.321

contraption

’khrul ’khor

འཁྲུལ་འཁོར།

yantra

g.322

control

dbang

དབང་།

vaśitā

g.323

controlling power of a name

ming gi gzhi
ming gi byin gyis brlabs

མིང་གི་གཞི།
མིང་གི་བྱིན་གྱིས་བརླབས།

nāmādhiṣṭhāna

g.324

controlling power of truth

bden pa’i byin gyis rlabs

བདེན་པའི་བྱིན་གྱིས་རླབས།

satyādhiṣṭhāna

g.325

conventional designation

tha snyad ’dogs pa
tha snyad

ཐ་སྙད་འདོགས་པ།
ཐ་སྙད།

g.326

conventional knowledge

kun rdzob shes pa

ཀུན་རྫོབ་ཤེས་པ།

saṃvṛtijñāna

g.327

conventional label

tha snyad gdags pa
tha snyad ’dogs pa

ཐ་སྙད་གདགས་པ།
ཐ་སྙད་འདོགས་པ།

vyavahṛ
vyavahāra

g.328

conventional term

brda

བརྡ།

saṃketa

g.329

conventional truth

kun rdzob kyi bden pa

ཀུན་རྫོབ་ཀྱི་བདེན་པ།

saṃvṛtisatya

g.330

correct attention

tshul bzhin yid la byed pa

ཚུལ་བཞིན་ཡིད་ལ་བྱེད་པ།

yoniśomanasikṛ

g.331

counselor

blon po

བློན་པོ།

jñāti RS

g.332

counterfeit

ltar bcos pa

ལྟར་བཅོས་པ།

prativarṇaka

g.333

counterpoint to all that is ordinary

’jig rten thams cad dang mi ’thun pa

འཇིག་རྟེན་ཐམས་ཅད་དང་མི་འཐུན་པ།

sarvalokavipratyanīkā

g.334

courtesan

smad ’tshong ma

སྨད་འཚོང་མ།

gaṇikā

g.335

covetousness

brnab sems

བརྣབ་སེམས།

abhidhyā

g.336

cow with a baby calf

ba drus ma

བ་དྲུས་མ།

taruṇavatsā gauḥ

g.337

craft

bzo’i gnas
bzo gnas
bzo’i las

བཟོའི་གནས།
བཟོ་གནས།
བཟོའི་ལས།

śilpasthāna

g.338

crane

khrung khrung

ཁྲུང་ཁྲུང་།

sārasa

g.339

craving

sred pa

སྲེད་པ།

tṛṣṇā

g.340

crippled

’theng po

འཐེང་པོ།

kuṇḍa

g.341

criticize

gshe

གཤེ།

ākruś
ākrośaya

g.342

crooked

mi drang ba

མི་དྲང་བ།

cakratā

g.343

crowned in a consecration ceremony

spyi bo nas dbang bskur ba

སྤྱི་བོ་ནས་དབང་བསྐུར་བ།

mūrdhnābhiṣikta

g.344

cultivate

sgom

སྒོམ།

bhāvaya

g.345

curlew

bzhad sgra ’byin pa
bzhad

བཞད་སྒྲ་འབྱིན་པ།
བཞད།

krauñca

g.346

cutting

yal ga ’gel ba

ཡལ་ག་འགེལ་བ།

stamba

g.347

cyclic existence

’khor ba

འཁོར་བ།

saṃsāra

g.348

Darśana level

mthong ba’i sa

མཐོང་བའི་ས།

darśanabhūmi

g.349

daśabalodgata

stobs bcu’i stobs kyis ’phags pa

སྟོབས་བཅུའི་སྟོབས་ཀྱིས་འཕགས་པ།

daśabalodgata

g.350

daśadigvyavalokita

phyogs bcur rnam par lta ba

ཕྱོགས་བཅུར་རྣམ་པར་ལྟ་བ།

daśadigvyavalokita

g.351

deaf

’on pa

འོན་པ།

badhira

g.352

deceit

sgyu

སྒྱུ།

śaṭha

g.353

declaration of a name

ming bstan pa

མིང་བསྟན་པ།

nāmāpadeśa

g.354

decline

’grib

འགྲིབ།

g.355

decrease

’grib

འགྲིབ།

apaci

g.356

deep place

zab mo’i gnas

ཟབ་མོའི་གནས།

gambhīrasthāna

g.357

deficient in fortitude

snying stobs chung ba

སྙིང་སྟོབས་ཆུང་བ།

hīnasattva

g.358

deficient in perseverance

brtson ’grus zhan pa
brtson ’grus nyams pa

བརྩོན་འགྲུས་ཞན་པ།
བརྩོན་འགྲུས་ཉམས་པ།

hīnavīrya

g.359

deficient thought

dman pa’i sems

དམན་པའི་སེམས།

hīnacitta

g.360

defiled by crime

g.yung po

གཡུང་པོ།

puṣkasa
pukkasa

g.361

defilement

kun nas nyon mongs pa

ཀུན་ནས་ཉོན་མོངས་པ།

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.”

g.362

defining mark

mtshan nyid

མཚན་ཉིད།

lakṣaṇa

g.363

delicacy

kha zas bsod pa

ཁ་ཟས་བསོད་པ།

praṇītabhojana

g.364

delimited

yongs su chad pa
yongs su chod pa

ཡོངས་སུ་ཆད་པ།
ཡོངས་སུ་ཆོད་པ།

paricchinna

g.365

deliver over

yongs su gtad pa

ཡོངས་སུ་གཏད་པ།

parindanā
parīndānā

g.366

deliverance

rnam par thar pa
rnam par grol ba

རྣམ་པར་ཐར་པ།
རྣམ་པར་གྲོལ་བ།

vimokṣa

g.367

demarcated

chod pa

ཆོད་པ།

ucchinna

g.368

demeaning

skur pa btab pa

སྐུར་པ་བཏབ་པ།

abhyākhāna

g.369

demerit

bsod nams ma yin pa

བསོད་ནམས་མ་ཡིན་པ།

apuṇya

g.370

demon

mi ma yin

མི་མ་ཡིན།

amanuṣya

g.371

dependent origination

rten cing ’brel bar ’byung ba

རྟེན་ཅིང་འབྲེལ་བར་འབྱུང་བ།

pratītyasamutpāda

g.372

dependent origination in the order in which it unfolds

rten cing ’brel bar ’byung ba’i lugs su ’byung ba

རྟེན་ཅིང་འབྲེལ་བར་འབྱུང་བའི་ལུགས་སུ་འབྱུང་བ།

anulomapratītyasamutpāda

g.373

deprived

tha ma

ཐ་མ།

hīna RS

g.374

deride

’phya

འཕྱ།

uccaggha

g.375

descent into error

log par ltung ba

ལོག་པར་ལྟུང་བ།

vinipāta

g.376

designated

gdags

གདགས།

prajñapta

g.377

designation

ming

མིང་།

nāmadheya

g.378

designation

btags pa
gdags pa

བཏགས་པ།
གདགས་པ།

prajñapti

g.379

desire for sense gratification

’dod pa la ’dun pa

འདོད་པ་ལ་འདུན་པ།

kāmacchanda

g.380

desire realm

’dod pa’i khams

འདོད་པའི་ཁམས།

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).

g.381

destined

nges pa

ངེས་པ།

niyata

g.382

destined for the perfect state

yang dag pa nyid du nges

ཡང་དག་པ་ཉིད་དུ་ངེས།

samyaktvaniyata

g.383

destined to be wrong

log pa nyid du nges

ལོག་པ་ཉིད་དུ་ངེས།

mithyātvaniyata

g.384

detailed and thorough knowledge

so so yang dag par rig pa

སོ་སོ་ཡང་དག་པར་རིག་པ།

pratisaṃvid

g.385

detailed and thorough knowledge of creative explanations

nges pa’i tshig so so yang dag par rig pa

ངེས་པའི་ཚིག་སོ་སོ་ཡང་དག་པར་རིག་པ།

niruktipratisaṃvid

g.386

detailed and thorough knowledge of dharmas

chos so so yang dag par rig pa

ཆོས་སོ་སོ་ཡང་དག་པར་རིག་པ།

dharmapratisaṃvid

g.387

detailed presentation

rnam par dgod pa

རྣམ་པར་དགོད་པ།

vyavasthāna

g.388

devas

ལྷ།

deva

g.389

devious

gya gyu

གྱ་གྱུ།

kauṭilya

g.390

devoid of a vital essence

srog dang bral ba

སྲོག་དང་བྲལ་བ།

nirjīva

g.391

dhāraṇī

gzungs

གཟུངས།

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.

g.392

dhāraṇī gateway

gzungs kyi sgo

གཟུངས་ཀྱི་སྒོ།

dhāraṇīmukha

g.393

dhāraṇīmati

gzungs kyi blo gros

གཟུངས་ཀྱི་བློ་གྲོས།

dhāraṇīmati

g.394

dharma

chos

ཆོས།

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.

g.395

Dharma and Vinaya

chos ’dul ba

ཆོས་འདུལ་བ།

dharmavinaya

g.396

dharma body

chos kyi sku

ཆོས་ཀྱི་སྐུ།

dharmakāya

g.397

dharma constituent

chos kyi khams

ཆོས་ཀྱི་ཁམས།

dharmadhātu

g.398

dharma designation

chos su btags pa

ཆོས་སུ་བཏགས་པ།

dharmaprajñapti

g.399

dharma eye

chos kyi mig

ཆོས་ཀྱི་མིག

dharmacakṣu

g.400

Dharma follower

chos kyi rjes su ’brang ba

ཆོས་ཀྱི་རྗེས་སུ་འབྲང་བ།

dharmānusārin

g.401

dharma in its totality

chos kyi rjes su ’thun pa’i chos

ཆོས་ཀྱི་རྗེས་སུ་འཐུན་པའི་ཆོས།

dharmasya cānudharma

g.402

Dharma king

chos kyi rgyal po

ཆོས་ཀྱི་རྒྱལ་པོ།

dharmarāja

g.403

Dharma listener

chos nyan pa

ཆོས་ཉན་པ།

dharmaśravaṇika

g.404

Dharma preacher

chos smra ba

ཆོས་སྨྲ་བ།

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.

g.405

dharma-constituent

chos kyi dbyings
chos dbyings

ཆོས་ཀྱི་དབྱིངས།
ཆོས་དབྱིངས།

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.”

g.406

dharmadhātunirgata

chos kyi dbyings las nges par ’byung ba

ཆོས་ཀྱི་དབྱིངས་ལས་ངེས་པར་འབྱུང་བ།

dharmadhātunirgata

g.407

dharmadhātuniyata

chos kyi dbyings su nges pa

ཆོས་ཀྱི་དབྱིངས་སུ་ངེས་པ།

dharmadhātuniyata

g.408

Dharmameghā

chos kyi sprin

ཆོས་ཀྱི་སྤྲིན།

dharmameghā

g.409

dharmas are inanimate material

chos bems po nyid

ཆོས་བེམས་པོ་ཉིད།

dharmajaḍatā

g.410

dharmas on the side of awakening

byang chub kyi phyogs kyi chos

བྱང་ཆུབ་ཀྱི་ཕྱོགས་ཀྱི་ཆོས།

bodhipakṣadharma

g.411

dharmasamudgatapūrṇa

chos kyis ’phags shing rdzogs pa

ཆོས་ཀྱིས་འཕགས་ཤིང་རྫོགས་པ།

dharmasamudgatapūrṇa

g.412

Dharmodgata

chos ’phags

ཆོས་འཕགས།

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.

g.413

dhvajāgrakeyūra

rgyal mtshan gyi rtse mo’i dpung rgyan

རྒྱལ་མཚན་གྱི་རྩེ་མོའི་དཔུང་རྒྱན།

dhvajāgrakeyūra

g.414

different views

lta ba’i rnam pa

ལྟ་བའི་རྣམ་པ།

dṛṣṭigata

g.415

digvilokita

phyogs la rnam par lta ba

ཕྱོགས་ལ་རྣམ་པར་ལྟ་བ།

digvilokita

g.416

diminution

’bri ba
’grib pa

འབྲི་བ།
འགྲིབ་པ།

apacaya

g.417

Dīpaṃkara

mar me mdzad

མར་མེ་མཛད།

dīpaṃkara

g.418

direct eyewitness to the dharmas who witnesses with your body

chos rnams la mngon sum gyi mig dang ldan pa lus mngon sum du gyur pa

ཆོས་རྣམས་ལ་མངོན་སུམ་གྱི་མིག་དང་ལྡན་པ་ལུས་མངོན་སུམ་དུ་གྱུར་པ།

pratyakṣacakṣur dharmeṣu kāyasākṣī

g.419

direct perception

mngon sum

མངོན་སུམ།

pratyakṣa

g.420

directly realized

mngon sum du bgyid pa

མངོན་སུམ་དུ་བགྱིད་པ།

sākṣātkṛta

g.421

disadvantage

skyon

སྐྱོན།

doṣa

g.422

disagreeable

mi sdug pa

མི་སྡུག་པ།

akānta

g.423

discerned

rnam par shes pa

རྣམ་པར་ཤེས་པ།

vijñāta

g.424

discipline

yongs su ’dul ba
’dul ba
dul ba

ཡོངས་སུ་འདུལ་བ།
འདུལ་བ།
དུལ་བ།

paridamana
dama
damana

g.425

disciplined state of mind

sems dul ba

སེམས་དུལ་བ།

dāntacittatā

g.426

discourse

མདོ།

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.”

g.427

discriminate differences

tha dad pa’i ’du shes

ཐ་དད་པའི་འདུ་ཤེས།

nānātvasaṃjñā

g.428

dishonorable people

skyes bu dam pa ma yin pa

སྐྱེས་བུ་དམ་པ་མ་ཡིན་པ།

kāpuruṣa

g.429

disintegration

rnam par gzhig pa
rnam par ’jig pa

རྣམ་པར་གཞིག་པ།
རྣམ་པར་འཇིག་པ།

vibhāvanā

g.430

disintegration of meditation

bsgom pa rnam par ’jig pa

བསྒོམ་པ་རྣམ་པར་འཇིག་པ།

bhāvanāvibhāvanā

g.431

disjunction

’bral ba

འབྲལ་བ།

viyukta

g.432

disk of the moon

zla ba’i dkyil ’khor

ཟླ་བའི་དཀྱིལ་འཁོར།

candramaṇḍala

g.433

disparage

smod

སྨོད།

avaman

g.434

displease

thugs byung bar byed

ཐུགས་བྱུང་བར་བྱེད།

virāgaya

g.435

disposition

rang bzhin

རང་བཞིན།

prakṛti

g.436

dispute

rgol ba

རྒོལ་བ།

vāda

g.437

distance

rgyang ring du byed
ring du byed

རྒྱང་རིང་དུ་བྱེད།
རིང་དུ་བྱེད།

dūrīkṛ

g.438

distinct attributes of a buddha

sangs rgyas kyi chos ma ’dres pa

སངས་རྒྱས་ཀྱི་ཆོས་མ་འདྲེས་པ།

āveṇikabuddhadharma

g.439

distorted state of mind

sems phyin ci log tu gyur pa

སེམས་ཕྱིན་ཅི་ལོག་ཏུ་གྱུར་པ།

viparyastacitta

g.440

distrustful

thugs mi ches pa

ཐུགས་མི་ཆེས་པ།

apratyaya

g.441

divine ear

lha’i rna ba

ལྷའི་རྣ་བ།

divyaśrotra

g.442

divine ear constituent

lha’i rna ba’i khams

ལྷའི་རྣ་བའི་ཁམས།

divyaśrotradhātu

g.443

divine ear knowledge

lha’i rna ba’i shes pa

ལྷའི་རྣ་བའི་ཤེས་པ།

divyaśrotrajñāna

g.444

divine eye

lha’i mig

ལྷའི་མིག

divyacakṣus

g.445

divine hearing

lha’i rna ba

ལྷའི་རྣ་བ།

divyaśrotra

g.446

does not cause

mi byed pa
mi byed

མི་བྱེད་པ།
མི་བྱེད།

akaraṇa

g.447

dominant bull

khyu mchog

ཁྱུ་མཆོག

vṛṣabha

g.448

dominant factor

dbang bgyid pa
dbang byed pa

དབང་བགྱིད་པ།
དབང་བྱེད་པ།

ādhipateya

g.449

donation

sbyin pa

སྦྱིན་པ།

dakṣiṇā

g.450

doubt

the tshom
the tshom za

ཐེ་ཚོམ།
ཐེ་ཚོམ་ཟ།

vicikitsā
vicikitsiṣyati

g.451

dozing

gnyid

གཉིད།

styāna
niddha

g.452

drawn in the boundaries

sa mtshams bkum

ས་མཚམས་བཀུམ།

sīmābaddha

g.453

dream

g.yar lam
rmi lam

གཡར་ལམ།
རྨི་ལམ།

svapna

g.454

driver

kha lo sgyur ba

ཁ་ལོ་སྒྱུར་བ།

sārathi

g.455

drowsiness

rmugs pa

རྨུགས་པ།

middha
styāna

g.456

dualism

gnyis la

གཉིས་ལ།

dvaya

g.457

dualistic perception

gnyis kyi ’du shes

གཉིས་ཀྱི་འདུ་ཤེས།

dvayasaṃjñī

g.458

dualistically

gnyis kyis

གཉིས་ཀྱིས།

dvayena

g.459

Dūraṃgamā

ring du song ba

རིང་དུ་སོང་བ།

dūraṃgamā

g.460

dust particle

rdul gyi khams

རྡུལ་གྱི་ཁམས།

rajodhātu

g.461

dwell on the experience

ro myong bar byed

རོ་མྱོང་བར་བྱེད།

āsvādaya

g.462

ear consciousness constituent

rna ba’i rnam par shes pa’i khams

རྣ་བའི་རྣམ་པར་ཤེས་པའི་ཁམས།

karṇavijñānadhātu

g.463

easy

sla ba

སླ་བ།

sukara

g.464

egotism

nga’o snyam pa’i nga rgyal

ངའོ་སྙམ་པའི་ང་རྒྱལ།

asmimāna

g.465

eight deliverances

rnam par thar pa brgyad

རྣམ་པར་ཐར་པ་བརྒྱད།

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.

g.466

eight places that preclude a perfect human birth

mi khom pa brgyad
mi khom brgyad

མི་ཁོམ་པ་བརྒྱད།
མི་ཁོམ་བརྒྱད།

aṣṭākṣaṇa

Definition from the 84000 Glossary of Terms:

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

g.467

eight stations of mastery

zil gyis gnon pa’i skye mched brgyad

ཟིལ་གྱིས་གནོན་པའི་སྐྱེ་མཆེད་བརྒྱད།

aṣṭābhibhāvāyatana

g.468

eight ways great persons think

skyes bu chen po’i rnam par rtog pa brgyad

སྐྱེས་བུ་ཆེན་པོའི་རྣམ་པར་རྟོག་པ་བརྒྱད།

aṣṭamahāpuruṣavitarka

Thinking that one will (1) eliminate the suffering of beings, (2) lead beings to wealth and affluence, (3) benefit beings with one’s own flesh and blood, (4) benefit beings even if it means remaining in the hells for a long time, and (5) never be reborn with wealth or power that does not benefit beings, never focus solely on the ultimate, and never cause harm to beings; (6) that beings’ negative actions will ripen upon oneself, and one’s positive actions will ripen upon them; (7) that one will fulfill the wishes of beings through great worldly and supramundane riches; and (8) that one will become a buddha and thus deliver beings from suffering.

g.469

eight-branched confession and restoration

yan lag brgyad dang ldan pa’i gso sbyong

ཡན་ལག་བརྒྱད་དང་ལྡན་པའི་གསོ་སྦྱོང་།

aṣṭāṅgasamanvāgata poṣadha

Definition from the 84000 Glossary of Terms:

To refrain from (1) killing, (2) stealing, (3) sexual activity, (4) false speech, (5) intoxication, (6) singing, dancing, music, and beautifying oneself with adornments or cosmetics, (7) using a high or large bed, and (8) eating at improper times. Typically, this observance is maintained by lay people for twenty-four hours on new moon and full moon days, as well as other special days in the lunar calendar.

g.470

eighteen constituents

khams bcwa brgyad

ཁམས་བཅྭ་བརྒྱད།

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.

eighteen distinct attributes

chos ma ’dres pa bcwa brgyad

ཆོས་མ་འདྲེས་པ་བཅྭ་བརྒྱད།

aṣṭādaśāveṇikadharma

g.472

eighteen distinct attributes of a buddha

sangs rgyas kyi chos ma ’dres pa bcwa brgyad

སངས་རྒྱས་ཀྱི་ཆོས་མ་འདྲེས་པ་བཅྭ་བརྒྱད།

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.

g.473

eighteen emptinesses

stong pa nyid bco brgyad

སྟོང་པ་ཉིད་བཅོ་བརྒྱད།

aṣṭādaśaśūnyatā

g.474

eightfold noble path

’phags pa’i lam yan lag brgyad

འཕགས་པའི་ལམ་ཡན་ལག་བརྒྱད།

āryāṣṭāṅgamārga

g.475

eightfold path

lam yan lag brgyad

ལམ་ཡན་ལག་བརྒྱད།

aṣṭāṅgamārga

g.476

Ekachattra

gdugs gcig pa

གདུགས་གཅིག་པ།

ekachattra

g.477

ekākāra

rnam pa gcig tu gyur pa

རྣམ་པ་གཅིག་ཏུ་གྱུར་པ།

ekākāra

g.478

ekavyūha

bkod pa gcig pa

བཀོད་པ་གཅིག་པ།

ekavyūha

g.479

element

khams
dbyings

ཁམས།
དབྱིངས།

dhātu

g.480

element of nirvāṇa

mya ngan las ’das pa’i dbyings

མྱ་ངན་ལས་འདས་པའི་དབྱིངས།

nirvāṇadhātu

g.481

element of nirvāṇa without any aggregates left behind

phung po’i lhag ma med pa’i mya ngan las ’das pa’i dbyings
phung po lhag ma med pa’i mya ngan las ’das pa’i dbyings

ཕུང་པོའི་ལྷག་མ་མེད་པའི་མྱ་ངན་ལས་འདས་པའི་དབྱིངས།
ཕུང་པོ་ལྷག་མ་མེད་པའི་མྱ་ངན་ལས་འདས་པའི་དབྱིངས།

anupadhiśeṣanirvāṇadhātu

g.482

elevated meditative stabilization

mngon par ’phags pa’i ting nge ’dzin

མངོན་པར་འཕགས་པའི་ཏིང་ངེ་འཛིན།

abhyudgatasamādhi

g.483

eleven knowledges

shes pa bcu gcig

ཤེས་པ་བཅུ་གཅིག

ekadaśajñāna

g.484

eliminate

spong bar byed

སྤོང་བར་བྱེད།

prahāṇaṃ kṛ

g.485

eliminating suffering

sdug bsngal sel ba

སྡུག་བསྔལ་སེལ་བ།

duḥkhapoha

g.486

elimination in which states of existence are not produced

mi skye ba’i spong bas spong

མི་སྐྱེ་བའི་སྤོང་བས་སྤོང་།

anutpattikaprahāṇa

g.487

emancipated

rnam par grol ba

རྣམ་པར་གྲོལ་བ།

vivikta

g.488

emerge

nges par ’byung

ངེས་པར་འབྱུང་།

niryā

g.489

emotionally upsetting thought

’khrug pa’i sems

འཁྲུག་པའི་སེམས།

kṣubhaṇacitta

g.490

empathy

snying brtse ba

སྙིང་བརྩེ་བ།

kṛpā

g.491

employ controlling power

byin gyis rlob

བྱིན་གྱིས་རློབ།

adhiṣṭhā

g.492

emptiness

stong pa nyid

སྟོང་པ་ཉིད།

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.

g.493

emptiness of a basic nature

rang bzhin gyi stong pa nyid

རང་བཞིན་གྱི་སྟོང་པ་ཉིད།

prakṛtiśūnyatā

g.494

emptiness of a nature from something else

gzhan gyi dngos po stong pa nyid

གཞན་གྱི་དངོས་པོ་སྟོང་པ་ཉིད།

parabhāvaśūnyatā

g.495

emptiness of a nonexistent thing

dngos po med pa stong pa nyid

དངོས་པོ་མེད་པ་སྟོང་པ་ཉིད།

abhāvaśūnyatā

g.496

emptiness of all dharmas

chos thams cad stong pa nyid

ཆོས་ཐམས་ཅད་སྟོང་པ་ཉིད།

sarvadharmaśūnyatā

g.497

emptiness of an intrinsic nature

ngo bo nyid stong pa nyid

ངོ་བོ་ཉིད་སྟོང་པ་ཉིད།

svabhāvaśūnyatā

g.498

emptiness of emptiness

stong pa nyid stong pa nyid

སྟོང་པ་ཉིད་སྟོང་པ་ཉིད།

śūnyatāśūnyatā

g.499

emptiness of its own mark

rang gi mtshan nyid stong pa nyid

རང་གི་མཚན་ཉིད་སྟོང་པ་ཉིད།

svalakṣaṇaśūnyatā

g.500

emptiness of no beginning and no end

thog ma dang tha ma med pa stong pa nyid

ཐོག་མ་དང་ཐ་མ་མེད་པ་སྟོང་པ་ཉིད།

anavarāgraśūnyatā

g.501

emptiness of nonrepudiation

dor ba med pa stong pa nyid

དོར་བ་མེད་པ་སྟོང་པ་ཉིད།

anavakāraśūnyatā

g.502

emptiness of not apprehending

mi dmigs pa stong pa nyid

མི་དམིགས་པ་སྟོང་པ་ཉིད།

anupalambhaśūnyatā

g.503

emptiness of the compounded

’dus byas stong pa nyid

འདུས་བྱས་སྟོང་པ་ཉིད།

saṃskṛtaśūnyatā

g.504

emptiness of the uncompounded

’dus ma byas stong pa nyid

འདུས་མ་བྱས་སྟོང་པ་ཉིད།

asaṃskṛtaśūnyatā

g.505

emptiness of the unproduced

skye ba med pa stong pa nyid

སྐྱེ་བ་མེད་པ་སྟོང་པ་ཉིད།

anutpādaśūnyatā

g.506

emptiness of ultimate reality

don dam pa stong pa nyid

དོན་དམ་པ་སྟོང་པ་ཉིད།

paramārthaśūnyatā

g.507

emptiness of what transcends limits

mtha’ las ’das pa stong pa nyid

མཐའ་ལས་འདས་པ་སྟོང་པ་ཉིད།

atyantaśūnyatā

g.508

emptiness that is the nonexistence of an intrinsic nature

dngos po med pa’i ngo bo nyid stong pa nyid

དངོས་པོ་མེད་པའི་ངོ་བོ་ཉིད་སྟོང་པ་ཉིད།

abhāvasvabhāvaśūnyatā

g.509

emptiness that transcends limits

mtha’ las ’das pa’i stong pa nyid

མཐའ་ལས་འདས་པའི་སྟོང་པ་ཉིད།

atyantaśūnyatā

g.510

emptinesses

stong pa nyid

སྟོང་པ་ཉིད།

śūnyatā

g.511

enacted

mngon par ’dus byas pa
mngon par ’du mdzad pa

མངོན་པར་འདུས་བྱས་པ།
མངོན་པར་འདུ་མཛད་པ།

abhisaṃskṛta

g.512

enactment

mngon par ’du bgyi ba
mngon par ’du byed pa
mngon par ’du mdzad pa

མངོན་པར་འདུ་བགྱི་བ།
མངོན་པར་འདུ་བྱེད་པ།
མངོན་པར་འདུ་མཛད་པ།

abhisaṃskāra

g.513

encircling mountain ranges

khor yug

ཁོར་ཡུག

cakravāḍa

g.514

enclose

དོག

parittīkṛ RS

g.515

endless consciousness

rnam shes mtha’ yas

རྣམ་ཤེས་མཐའ་ཡས།

vijñānānantya

g.516

endless space

nam mkha’ mtha’ yas

ནམ་མཁའ་མཐའ་ཡས།

ākāśānantya

g.517

energetic

brtson ’grus brtsams pa

བརྩོན་འགྲུས་བརྩམས་པ།

ārabdhavīrya

g.518

energy

gzi brjid

གཟི་བརྗིད།

ojas

g.519

engage in thought construction

spros par byed

སྤྲོས་པར་བྱེད།

prapañcaya

g.520

engaged

brtson pa

བརྩོན་པ།

yukta

g.521

engender

skyed

སྐྱེད།

utpādaya

g.522

enjoin

sbyor

སྦྱོར།

niyojaya

g.523

entertain the thought

sems bskyed

སེམས་བསྐྱེད།

cittotpadyate

g.524

entrance into all for which there are no letters

yi ge med pa thams cad la ’jug
yi ge rnams med pa la ’jug pa

ཡི་གེ་མེད་པ་ཐམས་ཅད་ལ་འཇུག
ཡི་གེ་རྣམས་མེད་པ་ལ་འཇུག་པ།

sarvānakṣarapraveśā

g.525

eon conflagration

sreg pa’i bskal pa

སྲེག་པའི་བསྐལ་པ།

kalpoddhāha

g.526

equal to the unequaled

mi mnyam pa dang mnyam pa

མི་མཉམ་པ་དང་མཉམ་པ།

asamasama

g.527

equanimity

btang snyoms

བཏང་སྙོམས།

upekṣā

g.528

error of perception

’du shes phyin ci log tu gyur pa

འདུ་ཤེས་ཕྱིན་ཅི་ལོག་ཏུ་གྱུར་པ།

saṃjñāviparyāsa

g.529

escape

nges par ’byung ba
nges par ’byin pa
’byung ba

ངེས་པར་འབྱུང་བ།
ངེས་པར་འབྱིན་པ།
འབྱུང་བ།

niryāṇa
niḥsṛ

g.530

essential nature

bdag nyid

བདག་ཉིད།

ātmaka

g.531

establishment of dharmas

chos gnas pa nyid

ཆོས་གནས་པ་ཉིད།

dharmasthititā

g.532

eternal

rtag pa

རྟག་པ།

śāśvata

g.533

everything perfect

phun sum tshogs pa

ཕུན་སུམ་ཚོགས་པ།

sampat

g.534

examination of dharmas

chos rnam par ’byed pa

ཆོས་རྣམ་པར་འབྱེད་པ།

dharmapravicaya

g.535

excellent definitive teaching

shin tu mthar gtugs pa

ཤིན་ཏུ་མཐར་གཏུགས་པ།

supariniṣṭhita

g.536

excellent explanation

nges pa’i tshig legs pa

ངེས་པའི་ཚིག་ལེགས་པ།

sunirukta

g.537

excellent restraint

legs par sdom pa

ལེགས་པར་སྡོམ་པ།

saṃlekha

g.538

exert

rab tu ’dzin

རབ་ཏུ་འཛིན།

pragrah

g.539

existence

srid pa

སྲིད་པ།

bhava

g.540

existent thing

dngos po

དངོས་པོ།

bhāva

g.541

exorcise

gud du ’gro bar ’gyur

གུད་དུ་འགྲོ་བར་འགྱུར།

apakrām

g.542

expanded text

shin tu rgyas pa

ཤིན་ཏུ་རྒྱས་པ།

vaipulya

Definition from the 84000 Glossary of Terms:

One of the twelve branches of scripture or aspects of the Dharma. Literally meaning “vast” or “extensive,” it refers to a particular set of lengthy sūtras or collections of sūtras that provides a comprehensive overview of Buddhist thought and practice. This category includes individual works such as the Lalitavistara and Saddharmapuṇḍarīka and collections such as the Mahāsannipāta, Buddhāvataṃsaka, Ratnakūta, and Prajñāpāramitā.

g.543

exposition

gtan la bab par bstan pa
gtan la dbab par bstan pa’i sde

གཏན་ལ་བབ་པར་བསྟན་པ།
གཏན་ལ་དབབ་པར་བསྟན་པའི་སྡེ།

upadeśa

g.544

expound an exposition

gdags pa ’dogs pa

གདགས་པ་འདོགས་པ།

prajñāpayantaḥ prajñāpayanti

g.545

expressing the statement as an absolute

yang dag pa’i tshig brjod pas

ཡང་དག་པའི་ཚིག་བརྗོད་པས།

bhūtapadābhidhānena

g.546

extent of the physical horrors

lus kyi tshad

ལུས་ཀྱི་ཚད།

ātmabhāvasya pramāṇam

g.547

extinction of craving

sred pa zad pa

སྲེད་པ་ཟད་པ།

tṛṣṇākṣaya

g.548

extraordinary right view

’jig rten las ’das pa’i yang dag pa’i lta ba

འཇིག་རྟེན་ལས་འདས་པའི་ཡང་དག་པའི་ལྟ་བ།

laukikī samyagdṛṣṭi

g.549

extremely isolated

shin tu dben pa

ཤིན་ཏུ་དབེན་པ།

atyanatayā viviktaḥ

g.550

extremely powerful

gzi brjid che ba gzi brjid che ba

གཟི་བརྗིད་ཆེ་བ་གཟི་བརྗིད་ཆེ་བ།

mahaujaska mahaujaska

g.551

extremely pure

rnam par dag pa
shin tu rnam par dag pa

རྣམ་པར་དག་པ།
ཤིན་ཏུ་རྣམ་པར་དག་པ།

viśuddha
suviśuddha

g.552

extricate

’don

འདོན།

uddhṛ

g.553

eye consciousness constituent

mig gi rnam par shes pa’i khams

མིག་གི་རྣམ་པར་ཤེས་པའི་ཁམས།

cakṣuvijñānadhātu

g.554

eye contact sense field

mig gi ’dus te reg pa’i skye mched

མིག་གི་འདུས་ཏེ་རེག་པའི་སྐྱེ་མཆེད།

cakṣuḥsaṃsparśāyatana

g.555

face to face

mngon sum du

མངོན་སུམ་དུ།

saṃmukham

g.556

faculty

dbang po

དབང་པོ།

indriya

g.557

faculty of coming to understand what one does not understand

mi shes pa kun shes par byed pa’i dbang po

མི་ཤེས་པ་ཀུན་ཤེས་པར་བྱེད་པའི་དབང་པོ།

anājñātam ājñāsyāmi indriya

g.558

faculty of having understood

kun shes pa dang ldan pa’i dbang po

ཀུན་ཤེས་པ་དང་ལྡན་པའི་དབང་པོ།

ājñātāvīndriya

g.559

faculty of understanding

kun shes pa’i dbang po

ཀུན་ཤེས་པའི་དབང་པོ།

ājñendriya

g.560

faith

dad pa

དད་པ།

śraddhā

g.561

faith follower

dad pa’i rjes su ’brang ba
dad pas rjes su ’brang ba

དད་པའི་རྗེས་སུ་འབྲང་བ།
དད་པས་རྗེས་སུ་འབྲང་བ།

śraddhānusārin

g.562

fake

ltar bcos pa

ལྟར་བཅོས་པ།

prativarṇaka

g.563

false imagination

yongs su rtog pa

ཡོངས་སུ་རྟོག་པ།

parikalpa

g.564

false imagination of the unreal

yod pa ma yin par yongs su rtog pa

ཡོད་པ་མ་ཡིན་པར་ཡོངས་སུ་རྟོག་པ།

asatparikalpa

g.565

false projection

rlom sems su byed

རློམ་སེམས་སུ་བྱེད།

g.566

falsely project superiority over

rlom sems su byed

རློམ་སེམས་སུ་བྱེད།

avaman

g.567

falsify

སླུ།

visaṃvad

g.568

farther shore

pha rol

ཕ་རོལ།

para

g.569

farthest limit

pha mtha’

ཕ་མཐའ།

āram RS

g.570

fault finder

klan ka tshol bar byed pa

ཀླན་ཀ་ཚོལ་བར་བྱེད་པ།

g.571

fault finding

mtshang ’dru
klan ka tshol ba

མཚང་འདྲུ།
ཀླན་ཀ་ཚོལ་བ།

bhaṇḍana
upālambha

g.572

favor

dam pa

དམ་པ།

vara

g.573

fearlessness

mi ’jigs pa

མི་འཇིགས་པ།

vaiśāradya

g.574

feeling

tshor ba

ཚོར་བ།

vedanā

g.575

feeling of delight

dga’ ba

དགའ་བ།

spṛhā

g.576

female

bud med

བུད་མེད།

strī

g.577

feminine word

bud med kyi tshig bla dags

བུད་མེད་ཀྱི་ཚིག་བླ་དགས།

strydhivacana

g.578

fetter

kun tu sbyor ba

ཀུན་ཏུ་སྦྱོར་བ།

saṃyojana

g.579

fetters that are associated with living in the desire realm

’dod pa na spyod pa’i ’thun pa’i kun tu sbyor ba rnams

འདོད་པ་ན་སྤྱོད་པའི་འཐུན་པའི་ཀུན་ཏུ་སྦྱོར་བ་རྣམས།

g.580

few seconds

thang cig

ཐང་ཅིག

lava

g.581

fierce aspiration

bsam pa drag ldan

བསམ་པ་དྲག་ལྡན།

g.582

final ally

dpung gnyen

དཔུང་གཉེན།

parāyaṇa

g.583

final limit of reality

yang dag pa’i mtha’

ཡང་དག་པའི་མཐའ།

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.”

g.584

find fault

bka’ gcog

བཀའ་གཅོག

upālabh
upārambh

g.585

finds it hard to get drowsy and fall asleep

rmugs pa dang gnyid chung ba

རྨུགས་པ་དང་གཉིད་ཆུང་བ།

alpastyānamiddha

g.586

firmly planted

nye bar brtan

ཉེ་བར་བརྟན།

upastabdha

g.587

five aggregates

phung po lnga

ཕུང་པོ་ལྔ།

pañcaskandha

g.588

five appropriating aggregates

nye bar len pa’i phung po lnga

ཉེ་བར་ལེན་པའི་ཕུང་པོ་ལྔ།

pañcopādānaskandha

g.589

five clairvoyances

mngon par shes pa lnga

མངོན་པར་ཤེས་པ་ལྔ།

pañcābhijña

g.590

five eyes

mig lnga

མིག་ལྔ།

pañcacakṣu

g.591

five faculties

dbang po lnga

དབང་པོ་ལྔ།

pañcendriya

g.592

five fetters that are associated with the lower realms

tha ma’i cha dang ’thun pa’i kun tu sbyor ba lnga

ཐ་མའི་ཆ་དང་འཐུན་པའི་ཀུན་ཏུ་སྦྱོར་བ་ལྔ།

g.593

five fetters that are associated with the upper realms

gong ma’i cha dang ’thun pa’i kun tu sbyor ba lnga

གོང་མའི་ཆ་དང་འཐུན་པའི་ཀུན་ཏུ་སྦྱོར་བ་ལྔ།

g.594

five forms of life

’gro ba lnga
’gro ba lnga po
’gro ba rnam pa lnga

འགྲོ་བ་ལྔ།
འགྲོ་བ་ལྔ་པོ།
འགྲོ་བ་རྣམ་པ་ལྔ།

g.595

five inexpiable sins

mtshams med pa lnga ba
mtshams ma mchis pa lnga po

མཚམས་མེད་པ་ལྔ་བ།
མཚམས་མ་མཆིས་པ་ལྔ་པོ།

pañcānantarya

g.596

five obscurations

sgrib pa lnga

སྒྲིབ་པ་ལྔ།

pañcanivaraṇa

g.597

five perfections

pha rol tu phyin pa lnga

ཕ་རོལ་ཏུ་ཕྱིན་པ་ལྔ།

pañcapāramitā

g.598

five powers

stobs lnga

སྟོབས་ལྔ།

pañcabala

g.599

five sorts of sense object

’dod pa’i yon tan lnga

འདོད་པའི་ཡོན་ཏན་ལྔ།

pañca kāmaguṇāḥ

g.600

five undiminished clairvoyances

ma nyams pa’i mngon par shes pa lnga

མ་ཉམས་པའི་མངོན་པར་ཤེས་པ་ལྔ།

g.601

five-point training

bslab pa’i gzhi lnga

བསླབ་པའི་གཞི་ལྔ།

pañcan śikṣāpada

g.602

fixed nature of dharmas

chos nyid skyon med pa nyid
chos skyon med pa nyid

ཆོས་ཉིད་སྐྱོན་མེད་པ་ཉིད།
ཆོས་སྐྱོན་མེད་པ་ཉིད།

dharmatāniyāmatā
dharmaniyāmatā

g.603

flawlessness

skyon med pa

སྐྱོན་མེད་པ།

nyāma

g.604

flawlessness that is a perfect state

yang dag pa’i skyon med pa
yang dag pa nyid skyon med pa

ཡང་དག་པའི་སྐྱོན་མེད་པ།
ཡང་དག་པ་ཉིད་སྐྱོན་མེད་པ།

samyaktvanyāma

g.605

flax flower

zar ma’i me tog

ཟར་མའི་མེ་ཏོག

umakapuṣpa

g.606

flesh eye

sha’i mig

ཤའི་མིག

māṃsacakṣu

g.607

flesh-eating demon

srin po

སྲིན་པོ།

rākṣasa

Definition from the 84000 Glossary of Terms:

A class of nonhuman beings that are often, but certainly not always, considered demonic in the Buddhist tradition. They are often depicted as flesh-eating monsters who haunt frightening places and are ugly and evil-natured with a yearning for human flesh, and who additionally have miraculous powers, such as being able to change their appearance.

g.608

focus on

dmigs

དམིགས།

ālambh

Definition from the 84000 Glossary of Terms:

g.609

focus on

lhur len pa

ལྷུར་ལེན་པ།

guruko bhavati

g.610

focused

sems rtse gcig pa

སེམས་རྩེ་གཅིག་པ།

ekāgracitta

g.611

follow after

phyi bzhin ’brang

ཕྱི་བཞིན་འབྲང་།

anubandh

g.612

for making manifest

mngon sum du byed par ’gyur

མངོན་སུམ་དུ་བྱེད་པར་འགྱུར།

sākṣātkṛyāyai

g.613

for whom the path of speech has ended

tshig gi lam chad pa

ཚིག་གི་ལམ་ཆད་པ།

g.614

for whom there is no more training

mi slob pa

མི་སློབ་པ།

aśaikṣa

g.615

forbearance

bzod pa

བཟོད་པ།

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.”

g.616

forbearance for nonproduction

mi skye bar bzod pa

མི་སྐྱ

The Perfection of Wisdom in Eighteen Thousand Lines Glossary

Toh 10

Imprint

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The Perfection of Wisdom in Eighteen Thousand Lines
Glossary