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ཤེས་ཕྱིན་ཁྲི་པ།

The Transcendent Perfection of Wisdom in Ten Thousand Lines
The Context

Daśasāhasrikāprajñāpāramitā

འཕགས་པ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་ཁྲི་པ་ཤེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།

’phags pa shes rab kyi pha rol tu phyin pa khri pa zhes bya ba theg pa chen po’i mdo

The Noble Mahāyāna Sūtra “The Transcendent Perfection of Wisdom in Ten Thousand Lines”

Āryadaśasāhasrikāprajñāpāramitānāmamahāyānasūtra

Toh 11

Degé Kangyur, vol. 31 (shes phyin, khri pa, ga), folios 1.b–91.a, and vol. 32 (shes phyin, khri pa, nga), folios 92.b–397.a

ᴛʀᴀɴsʟᴀᴛᴇᴅ ɪɴᴛᴏ ᴛɪʙᴇᴛᴀɴ ʙʏ

Jinamitra
Prajñāvarman
Yeshé Dé

Translated by the Padmakara Translation Group
under the patronage and supervision of 84000: Translating the Words of the Buddha

First published 2018

Current version v 1.40.27 (2024)

Generated by 84000 Reading Room v2.25.1

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

While dwelling at Vulture Peak near Rājagṛha, the Buddha sets in motion the sūtras that are the most extensive of all‍—the sūtras on the Prajñāpāramitā, or “Transcendent Perfection of Wisdom.” Committed to writing around the start of the first millennium, these sūtras were expanded and contracted in the centuries that followed, eventually amounting to twenty-three volumes in the Tibetan Kangyur. Among them, The Transcendent Perfection of Wisdom in Ten Thousand Lines is a compact and coherent restatement of the longer versions, uniquely extant in Tibetan translation, without specific commentaries, and rarely studied. While the structure generally follows that of the longer versions, chapters 1–2 conveniently summarize all three hundred and sixty-seven categories of phenomena, causal and fruitional attributes which the sūtra examines in the light of wisdom or discriminative awareness. Chapter 31 and the final chapter 33 conclude with an appraisal of irreversible bodhisattvas, the pitfalls of rejecting this teaching, and the blessings that accrue from committing it to writing.

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Acknowledgements

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Translated by the Padmakara Translation Group under the direction of Jigme Khyentse Rinpoche and Pema Wangyal Rinpoche. The text was translated, introduced, and annotated by Dr. Gyurme Dorje, and edited by Charles Hastings and John Canti with contributions from Greg Seton.

This translation has been completed under the patronage and supervision of 84000: Translating the Words of the Buddha.

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Work on this text was made possible thanks to generous donations made by Dzongsar Jamyang Khyentse Rinpoche; respectfully and humbly offered by Judy Cole, William Tai, Jie Chi Tai and families; by Shi Jing and family; by Wang Kang Wei and Zhao Yun Qi and family; and by Matthew, Vivian, Ye Kong and family. They are all most gratefully acknowledged.

Introduction

i.1

The Tibetan Buddhist tradition classifies the discourses delivered by Buddha Śākyamuni in terms of the three turnings of the doctrinal wheel, promulgated at different places and times in the course of his life. Among them, the sūtras of the first turning expound the four noble truths, those of the second turning explain emptiness and the essenceless nature of all phenomena, while those of the third turning elaborate further distinctions between the three essenceless natures.1 The sūtras of the transcendent perfection of wisdom (prajñāpāramitā),2 to which the text translated here belongs, are firmly placed by their own assertion3 within the second turning, promulgated at Vulture Peak near Rājagṛha.

The Daśasāhasrikāprajñāpāramitā

Structure of the Text

Summary of the Text

Notes on this publication

The Translation

The Noble Mahāyāna Sūtra
The Transcendent Perfection of Wisdom in Ten Thousand Lines

Chapter 1

The Context

[V31] [F.1.b] [B1]

1.1

Homage to all the buddhas and bodhisattvas!

1.2

Thus did I hear at one time. The Blessed One 19 was residing at Vulture Peak near Rājagṛha with a large monastic gathering comprising many thousands of fully ordained monks. All of them were arhats who had attained the cessation of contaminants and were without afflicted mental states, fully controlled, their minds thoroughly liberated, their wisdom well liberated, thoroughbreds, mighty nāgas, their tasks accomplished, their work completed, their burdens relinquished, their own objectives already fulfilled, the fetters binding them to the rebirth process completely severed, their minds thoroughly liberated through their genuine understanding, having perfected the highest of all mental faculties, with the exception of one person‍—the venerable Ānanda, a disciple who had merely entered the stream. Also present were some five hundred fully ordained nuns, laymen, and laywomen, all of whom had seen the truth. 20

1.3

There, too, were many thousands of great bodhisattva beings, all of whom had mastered the dhāraṇīs and attained the meditative stabilities,21 and were abiding in emptiness, their perceptual range being one of signlessness, their aspirations free from discrimination, their attainments the acceptance of sameness and inspired eloquence that was unimpeded. Indeed they all had the five extrasensory powers 22 and captivating speech. Their ethical conduct was without artificiality and they had no thoughts of ulterior profit, acquisition, or fame.

1.4

They could teach the sacred doctrine, free from worldliness. They had perfected their acceptance of the profound nature of phenomena; they had acquired assurance and completely gone beyond demonic activities. Liberated from all obscurations associated with past actions, they had accumulated merits by teaching the sacred doctrine, extensively accumulating their aspirations over countless eons. [F.2.a] Their speech was honest with a smiling demeanor, their countenances without frowns of anger. They possessed the assurance that overwhelms endless assemblies. They were skilled in their emancipation from cyclic existence, as they had demonstrated for many tens of millions of eons.

1.5

They regarded phenomena as a magical display, a mirage, a dream, the moon reflected in water, an optical aberration, empty space, an echo, a castle in the sky, or a phantom, and they were endowed with immeasurable assurance. They were skilled in comprehending the mental attitudes and interests of all sentient beings, and the knowledge that engages in subtlety.23 Toward all sentient beings their attitude was without any animosity and imbued with great tolerance. They were skilled in definitively introducing them to the nature of reality. They held them in their aspirations for infinite buddhafields. At all times they uninterruptedly actualized the meditative stability that recollects the buddhas of countless world systems. They were well-versed in questioning the innumerable buddhas, and skillful in the abandoning of afflicted mental states motivated by diverse mistaken views. They were all bodhisattvas who knew how to actualize one hundred thousand emanational displays by means of their meditative stability.

1.6

Among them were the following:24 the great being Bhadrapāla, along with Ratnākara, Sārthavāha, Naradatta, Grahadatta,25 Varuṇadatta, Indradatta, Uttaramati, Viśeṣamati, Vardhamānamati, Amoghadarśin, Susaṃprasthita, Suvikrāntavikrāmin, Nityodyukta, Anikṣiptadhura, Sūryagarbha, Candragarbha, Anupamacintin, Avalokiteśvara, Mañjuśrī, Ratnamudrāhasta, the bodhisattva Nityotkṣiptahasta and the great bodhisattva being Maitreya, [F.2.b] heading many thousands of accompanying bodhisattvas, all of whom were youthful in appearance.

1.7

At that time, the Blessed One outshone Śakra, Brahmā, and all the worldly protectors. Then, in the presence of these four assemblies, he demonstrated multiple miraculous forms, vivid, brilliant and distinct, which were emanated through his magical abilities. Also, from all the pores of his body, an effulgence of light rays shone forth‍—many hundreds of billion trillions in number.

1.8

Thereupon, the venerable Śāradvatīputra, who was present within the assembly, observed those miraculous forms emanated through the miraculous abilities of the Tathāgata. He was delighted. He rejoiced. His extreme joy gave rise to such delight and contentment that, rising from his seat, with his upper robe over one shoulder, he rested his right knee on the ground and placed his hands together in the gesture of homage, facing in the direction of Blessed One, while asking the Blessed One as follows: “If I might be permitted to request the Reverend Lord to pronounce on them, may I put certain questions to the Reverend Lord?”

The Blessed One then replied to the venerable Śāradvatīputra, “Śāradvatīputra, since you always have had opportunities to question the Tathāgata, you may ask whatever you wish, and you should be satisfied with the answers to your questions.”

1.9

The venerable Śāradvatīputra then asked the Blessed One, “Reverend Lord, with regard to that which is called the transcendent perfection of wisdom,26 Reverend Lord, what exactly is the transcendent perfection of wisdom of the bodhisattvas? By perfecting what sacred doctrine do bodhisattvas perfect the transcendent perfection of wisdom and swiftly attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment?” [F.3.a]

Thereupon, the Blessed One inspired the venerable Śāradvatīputra with the words, “Excellent, Śāradvatīputra! Excellent! Excellent! Through the blessings of the Tathāgata you have made a splendid request. You have had an excellent idea! To that end, you should listen carefully, keep my words in mind, and I shall teach the transcendent perfection of wisdom.”

“Reverend Lord, so be it!” he replied.

1.10

So it was that the venerable Śāradvatīputra listened to the Blessed One, and the Lord replied, “Śāradvatīputra, that which is called the transcendent perfection of wisdom is the absence of fixation with respect to all things. Śāradvatīputra, bodhisattvas who are without fixation perfect the transcendent perfection of wisdom, and will indeed swiftly attain manifestly perfect buddhahood in unsurpassed and genuinely perfect enlightenment.”

1.11

Then he asked, “Reverend Lord, what are all those things on which great bodhisattva beings 27 should not be fixated?”

The Blessed One replied, “Śāradvatīputra, the expression ‘all things’ denotes the following: the five psycho-physical aggregates, the twelve sense fields, the eighteen sensory elements, the four noble truths, the twelve links of dependent origination, the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the emptiness that is a gateway to liberation, the signlessness that is a gateway to liberation, the aspirationlessness that is a gateway to liberation, the four meditative concentrations, the four immeasurable aspirations, the four formless meditative absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the nine contemplations of impurity, the ten recollections, the six aspects of perception, [F.3.b] the knowledge of phenomena, the subsequent knowledge, the knowledge of other minds, the knowledge of relative appearances, the knowledge of suffering, the knowledge of the origin of suffering, the knowledge of the cessation of suffering, the knowledge of the path, the knowledge of the extinction of contaminants, the knowledge that contaminants will not be regenerated, the knowledge that is definitive, and similarly, the meditative stability endowed with ideation and scrutiny, the meditative stability free from ideation and merely endowed with scrutiny, the meditative stability free from both ideation and scrutiny, the faculties that will enable knowledge of all that is unknown, the faculties that acquire the knowledge of all things, the faculties endowed with the knowledge of all things, the eight sense fields of mastery, the ten sense fields of total consummation, the eighteen aspects of emptiness, the ten powers of the tathāgatas, the four assurances, the four kinds of exact knowledge, great loving kindness, great compassion, the eighteen distinct qualities of the buddhas, and likewise, the understanding of all phenomena, the understanding of the aspects of the path, the understanding of omniscience, the six transcendent perfections, the five extrasensory powers,28 the five eyes, the thirty-two major marks of a superior man, and the eighty excellent minor marks.29 All these are the things on which great bodhisattva beings should not be fixated. One who is without fixation perfects the transcendent perfection of wisdom and will also swiftly attain manifestly perfect buddhahood in unsurpassed and genuinely perfect enlightenment.”

1.12

Then the venerable Śāradvatīputra asked the Blessed One, “Reverend Lord, what are the ‘five psycho-physical aggregates’ and likewise [those other phenomena], up to and including the ‘twelve links of dependent origination’? What are the ‘four applications of mindfulness’, and likewise [those other causal attributes] up to and including the ‘noble eightfold path’? What is the ‘emptiness that is a gateway to liberation,’ and likewise [those other attainments], up to and including ‘omniscience’? What are the ‘six transcendent perfections,’ [F.4.a] and likewise [those other fruitional attributes], up to and including the ‘eighty minor marks’?”

1.13

Thereupon, the Blessed One addressed the venerable Śāradvatīputra as follows: “Śāradvatīputra, the ‘five psycho-physical aggregates’ comprise (1) physical forms, (2) feelings, (3) perceptions, (4) formative predispositions, and (5) consciousness.

1.14

“If you ask what are the ‘twelve sense fields,’ they comprise six that are inner and six that are outer. These are called the twelve sense fields. Among them, if you ask what are the ‘six inner sense fields,’ they comprise (1) the sense field of the eyes, (2) the sense field of the ears, (3) the sense field of the nose, (4) the sense field of the tongue, (5) the sense field of the body, and (6) the sense field of the mental faculty. These are called the six inner sense fields.

1.15

“Then, if you ask what are the ‘six outer sense fields,’ they comprise (7) the sense field of sights, (8) the sense field of sounds, (9) the sense field of odors, (10) the sense field of tastes, (11) the sense field of tangibles, and (12) the sense field of mental phenomena. These are called the six outer sense fields.30

1.16

1.17

“If you ask what are the ‘four noble truths,’ they comprise (1) the noble truth of suffering, (2) the noble truth of the origin of suffering, (3) the noble truth of the cessation of suffering, and (4) the noble truth of the path. These are called the four noble truths.32

1.18

“If you ask what are the ‘twelve links of dependent origination,’ they comprise (1) fundamental ignorance, contingent on which (2) formative predispositions arise; (3) consciousness, which arises contingent on formative predispositions; (4) name and form, which arise contingent on consciousness; (5) the six sense fields, which arise contingent on name and form; (6) sensory contact, which arises contingent on the six sense fields; (7) sensation, which arises contingent on sensory contact; [F.4.b] (8) craving, which arises contingent on sensation; (9) grasping, which arises contingent on craving; (10) the rebirth process, which arises contingent on grasping; (11) actual birth, which arises contingent on the rebirth process; and (12) aging and death, along with sorrow, lamentation, suffering, mental discomfort, and agitation, which all arise contingent on actual birth. It is in this way that these great corporeal aggregates, exclusively endowed with suffering, arise.

1.19

“Conversely, through the cessation of fundamental ignorance, formative predispositions cease. Through the cessation of formative predispositions, consciousness ceases. Through the cessation of consciousness, name and form cease. Through the cessation of name and form, the six sense fields cease. Through the cessation of the six sense fields, sensory contact ceases. Through the cessation of sensory contact, sensation ceases. Through the cessation of sensation, craving ceases. Through the cessation of craving, grasping ceases. Through the cessation of grasping, the rebirth process ceases. Through the cessation of the rebirth process, actual birth ceases. Through the cessation of actual birth, aging and death cease; and through the cessation of aging and death, sorrow, lamentation, suffering, mental discomfort, and agitation all cease. It is in this way that these corporeal aggregates, exclusively endowed with suffering, cease.

“These two processes are respectively said to follow and reverse the sequence in which the twelve links of dependent origination arise.33

1.20

“If you ask what are the ‘four applications of mindfulness,’ they comprise (1) the application of mindfulness which, with regard to the physical body, observes the physical body; (2) the application of mindfulness which, with regard to feelings, observes feelings; (3) the application of mindfulness which, with regard to the mind, observes the mind; and (4) the application of mindfulness which, with regard to phenomena, observes phenomena. These are called the four applications of mindfulness.34

1.21

“If you ask what are the ‘four correct exertions,’ (1) great bodhisattva beings resolve, struggle, strive, persevere with tenacity, and rightly aspire that negative and non-virtuous attributes which have not yet arisen might not be developed; (2) they resolve, struggle, strive, persevere with tenacity, and rightly aspire that negative and non-virtuous attributes which have previously arisen might be renounced; [F.5.a] (3) they resolve, struggle, strive, persevere with tenacity, and rightly aspire that virtuous attributes which have not yet arisen might be developed; and (4) they resolve, struggle, strive, persevere with tenacity, and rightly aspire that virtuous attributes which have previously arisen might remain, be unforgotten, flourish, and reach complete perfection in the future, through cultivation. These are called the four correct exertions.

1.22

“If you ask what are the ‘four supports for miraculous abilities,’ they comprise (1) the support for miraculous ability combining the meditative stability of resolution with the formative force of exertion, (2) the support for miraculous ability combining the meditative stability of perseverance with the formative force of exertion, (3) the support for miraculous ability combining the meditative stability of mind with the formative force of exertion, and (4) the support for miraculous ability combining the meditative stability of scrutiny with the formative force of exertion. These are called the four supports for miraculous ability.

1.23

“If you ask what are the ‘five faculties,’ they comprise (1) the faculty of faith, (2) the faculty of perseverance, (3) the faculty of recollection, (4) the faculty of meditative stability, and (5) the faculty of wisdom. These are called the five faculties.

1.24

“If you ask what are the ‘five powers,’ they similarly comprise (1) the power of faith, (2) the power of perseverance, (3) the power of recollection, (4) the power of meditative stability, and (5) the power of wisdom. These are called the five powers.

1.25

“If you ask what are the ‘seven branches of enlightenment,’ they comprise (1) the branch of enlightenment that entails correct recollection, (2) the branch of enlightenment that entails correct doctrinal analysis, (3) the branch of enlightenment that entails correct perseverance, (4) the branch of enlightenment that entails correct delight, (5) the branch of enlightenment that entails correct mental and physical refinement, (6) the branch of enlightenment that entails correct meditative stability, and (7) the branch of enlightenment that entails correct equanimity. These are called the seven branches of enlightenment.

1.26

“If you ask what is the ‘noble eightfold path,’ it comprises (1) correct view, (2) correct ideation, (3) correct speech, (4) correct action, [F.5.b] (5) correct livelihood, (6) correct effort, (7) correct recollection, and (8) correct meditative stability. These are the branches of the noble eightfold path.

1.27

“If you ask what is ‘emptiness as a gateway to liberation,’ the state of mind which discerns that all things are empty of their own defining characteristics is emptiness as a gateway to liberation. This is called emptiness as a gateway to liberation.

1.28

“If you ask what is ‘signlessness as a gateway to liberation,’ the state of mind which discerns in all respects that all things are signless in terms of their own defining characteristics is signlessness as a gateway to liberation. This is called signlessness as a gateway to liberation.

1.29

“If you ask what is ‘aspirationlessness as a gateway to liberation,’ the state of mind in which all things are not formed, and there is nothing to be formed, is aspirationlessness as a gateway to liberation. This is called aspirationlessness as a gateway to liberation.35

1.30

“If you ask what are the ‘four meditative concentrations,’ they are as follows: (1) Bodhisattvas achieve and maintain the first meditative concentration where there is freedom from desires, and freedom from negative and non-virtuous attributes, while ideation and scrutiny are present, alongside the joy and bliss that arise from freedom. (2) They achieve and maintain the second meditative concentration where there is an intense inner clarity, free from both ideation and scrutiny, the absence of ideation and scrutiny being due to one-pointed mental focus, while the joy and bliss that arise from meditative stability are present. (3) They achieve and maintain the third meditative concentration where joy is absent, abiding in equanimity due to the absence of attachment to joy, while both mindfulness and alertness are present and bliss is experienced by the body. This is what sublime beings describe as ‘mindful, blissful, abiding in bliss, and equanimous.’ (4) They achieve and maintain the fourth meditative concentration where even that sense of bliss is abandoned and former states of suffering have also been eliminated. Here, neither suffering nor bliss is present because blissful and unhappy states of mind have both subsided, [F.6.a] while equanimity and mindfulness are utterly pure. These are called the four meditative concentrations.36

1.31

“If you ask what are the ‘four immeasurable aspirations,’ they comprise (1) loving kindness, (2) compassion, (3) empathetic joy, and (4) equanimity. These are called the four immeasurable aspirations.

1.32

“If you ask what are the ‘four formless meditative absorptions,’ they comprise (1) the meditative absorption of the sense field of infinite space, (2) the meditative absorption of the sense field of infinite consciousness, (3) the meditative absorption of the sense field of nothing-at-all, and (4) the meditative absorption of neither perception nor non-perception. These are called the four formless meditative absorptions.

1.33

“If you ask what constitute the ‘eight aspects of liberation,’ they are as follows: (1) The first aspect of liberation ensues when corporeal beings observe physical forms [in order to compose the mind]. (2) The second aspect of liberation ensues when formless beings endowed with internal perception observe external physical forms. (3) The third aspect of liberation ensues when beings are inclined toward pleasant states. (4) The fourth aspect of liberation ensues when the perceptions of physical forms have been completely transcended in all respects, when the perceptions of obstructed phenomena have subsided, and the mind does not engage with diverse perceptions, so that one achieves and abides in the sense field of infinite space, thinking, ‘Space is infinite.’ (5) The fifth aspect of liberation ensues when the sense field of infinite space has been completely transcended in all respects, and when one achieves and abides in the sense field of infinite consciousness, thinking, ‘Consciousness is infinite.’ (6) The sixth aspect of liberation ensues when the sense field of infinite consciousness has been completely transcended in all respects, and one achieves and abides in the sense field of nothing-at-all, thinking, ‘There is nothing at all.’ (7) The seventh aspect of liberation ensues when the sense field of nothing-at-all has been completely transcended in all respects, and one achieves and abides in the sense field of neither perception nor non-perception. (8) The eighth aspect of liberation ensues when the sense field of neither perception nor non-perception has been completely transcended in all respects, and one achieves and abides in the cessation of all perceptions and feelings. These are called the eight aspects of liberation.37 [F.6.b]

1.34

“If you ask what are the ‘nine serial steps of meditative absorption,’ they are as follows: (1) The first meditative absorption ensues when one achieves and maintains the first meditative concentration, that is to say, when there is freedom from desires, and freedom from negative and non-virtuous attributes, while ideation and scrutiny are present, alongside the joy and bliss that arise from freedom. (2) The second meditative absorption ensues when one achieves and maintains the second meditative concentration, that is to say, when there is an intense inner clarity, free from both ideation and scrutiny, the absence of ideation and scrutiny being due to one-pointed mental focus, while the joy and bliss that arise from meditative stability are present. (3) The third meditative absorption ensues when one achieves and maintains the third meditative concentration, that is to say, when one abides in equanimity due to the absence of attachment to joy, while both mindfulness and alertness are present, and bliss is still experienced by the body. This is what sublime beings describe as ‘mindful, blissful, abiding in bliss, and equanimous.’ (4) The fourth meditative absorption ensues when one achieves and maintains the fourth meditative concentration, that is to say, when even that sense of bliss is abandoned and former states of suffering have also been eliminated. Here, neither suffering nor bliss is present because blissful and unhappy states of mind have both subsided, while equanimity and mindfulness are utterly pure. (5) The fifth meditative absorption ensues when the perceptions of physical forms have been completely transcended in all respects, when the perceptions of obstructed, material phenomena have subsided, and the mind does not engage with diverse perceptions, so that one achieves and abides in the sense field of infinite space, thinking, ‘Space is infinite.’ (6) The sixth meditative absorption ensues when the sense field of infinite space has been completely transcended in all respects, and when one achieves and abides in the sense field of infinite consciousness, thinking, ‘Consciousness is infinite.’ (7) The seventh meditative absorption ensues when the sense field of infinite consciousness has been completely transcended in all respects, and one achieves and abides in the sense field of nothing-at-all, thinking, ‘There is nothing at all.’ [F.7.a] (8) The eighth meditative absorption ensues when the sense field of nothing-at-all has been completely transcended in all respects, and one achieves and abides in the sense field of neither perception nor non-perception. (9) The ninth meditative absorption ensues when the sense field of neither perception nor non-perception has been completely transcended in all respects, and one achieves and abides in the cessation of all perceptions and feelings. These are called the nine serial steps of meditative absorption.38

1.35

1.36

“If you ask what are the ‘ten recollections,’ they are as follows: (1) recollection of the Buddha, (2) recollection of the Dharma, (3) recollection of the Saṅgha, (4) recollection of ethical discipline, (5) recollection of renunciation, (6) recollection of the god realms, (7) recollection of quiescence, (8) recollection of respiration, (9) recollection of physicality, and (10) recollection of death. These are called the ten recollections.39

1.37

“If you ask what are the ‘six aspects of perception,’ they are as follows: (1) perception of impermanence, (2) perception of suffering, (3) perception of non-self, (4) perception of unattractiveness, (5) perception of death, and (6) perception of disinterest in all mundane things. These are called the six aspects of perception.

1.38

“If you ask what is the ‘knowledge of phenomena,’ it is the limited understanding that the five psycho-physical aggregates are to be purified. This is called knowledge of phenomena.

1.39

“If you ask what is ‘subsequent knowledge,’ it is the understanding that the eye is impermanent, and, likewise, it is the understanding that the ears, nose, tongue, body, mental faculty, sights, sounds, odors, tastes, tangibles, and mental phenomena are all impermanent. [F.7.b] This is called subsequent knowledge.

1.40

“If you ask what is the ‘knowledge of other minds,’ it is the absence of doubt with regard to phenomena associated with the minds and mental states of other sentient beings and other individuals. This is called knowledge of other minds.

1.41

“If you ask what is the ‘knowledge of relative appearances,’ it is the understanding of the aspects of the path. This is called the knowledge of relative appearances.

1.42

“If you ask what is the ‘knowledge of suffering,’ it is the understanding of how suffering arises and endures. That is called the knowledge of suffering.

1.43

“If you ask what is the ‘knowledge of the origin of suffering,’ it is the understanding that the origin of suffering is to be abandoned. This is called knowledge of the origin of suffering.

1.44

“If you ask what is the ‘knowledge of the cessation of suffering,’ it is the understanding that suffering has ceased. This is called knowledge of the cessation of suffering.

1.45

“If you ask what is the ‘knowledge of the path,’ it is the understanding of the noble eightfold path. This is called knowledge of the path leading to the cessation of suffering.

1.46

“If you ask what is the ‘knowledge of the extinction of contaminants,’ it is the understanding that desire, hatred, and delusion have ended. This is called the extinction of contaminants.

1.47

“If you ask what is the ‘knowledge that contaminants will not be regenerated,’ it is the understanding that one will not subsequently be reborn among the living beings of phenomenal existence. This is called the knowledge that contaminants will not be regenerated.

1.48

“If you ask what is the ‘knowledge that is definitive,’ it is the tathāgatas’ gnosis of omniscience. This is called the knowledge that is definitive.40

1.49

“If you ask what are the ‘faculties that will enable knowledge of all that is unknown,’ they comprise the faculty of faith, the faculty of perseverance, the faculty of recollection, the faculty of meditative stability, and the faculty of wisdom, which individual trainees who have not attained actual realization acquire. These are called the faculties that will enable knowledge of all that is unknown.41

1.50

“If you ask what are the ‘faculties that acquire the knowledge of all things,’ they comprise the faculty of faith, the faculty of perseverance, the faculty of recollection, the faculty of meditative stability, and the faculty of wisdom, of which individual trainees who have attained actual realization partake. These are called the faculties that acquire the knowledge of all things.[F.8.a]

1.51

“If you ask what are the ‘faculties endowed with the knowledge of all things,’ they comprise the faculty of faith, the faculty of perseverance, the faculty of recollection, the faculty of meditative stability, and the faculty of wisdom, of which tathāgatas, arhats, genuinely perfect buddhas partake. These are called the faculties endowed with the knowledge of all things.42

1.52

“If you ask what is the ‘meditative stability endowed with ideation and scrutiny,’ it denotes the first meditative concentration which is achieved and maintained when there is freedom from desires, and freedom from negative and non-virtuous attributes, while joy and bliss are present. This is called the meditative stability endowed with ideation and scrutiny.

1.53

“If you ask what is the ‘meditative stability free from ideation and merely endowed with scrutiny,’ it denotes the interval between the first and second meditative concentrations. This is called the meditative stability free from ideation and merely endowed with scrutiny.

1.54

“If you ask what is the ‘meditative stability free from both ideation and scrutiny,’ it denotes the meditative absorptions, starting from the first meditative concentration and continuing as far as the sense field of neither perception nor non-perception. This is called the meditative stability free from both ideation and scrutiny.

1.55

“If you ask what are the ‘eight sense fields of mastery,’ they are as follows:43 (1) The first sense field of mastery refers to the [miraculous] perceptual transformation that ensues when one who perceives inner forms regards lesser external forms,44 along with excellent colors and inferior colors, understands these forms, having attained mastery over them, and sees them, having attained mastery over them. (2) The second sense field of mastery refers to the [miraculous] perceptual transformation that ensues when one who perceives inner formlessness regards greater external forms, along with excellent colors and inferior colors, understands these forms, having attained mastery over them, and sees them, having attained mastery over them. (3) The third sense field of mastery [refers to the miraculous perceptual transformation that] ensues when one who perceives inner formlessness regards blue external forms, blue colors, blue appearances, and blue reflections, such as [F.8.b] the blue [form], the blue color, the blue appearance, and the blue reflection of the flax blossom or excellent blue cloth from Vārāṇasī. In the same way, one who perceives inner formlessness regards blue external forms, blue colors, blue appearances, and blue reflections, [and understands these forms, having attained mastery over them, and sees them, having attained mastery over them].45 (4) The fourth sense field of mastery [refers to the miraculous perceptual transformation that] ensues when one who perceives inner formlessness regards yellow external forms, yellow colors, yellow appearances, and yellow reflections, such as the yellow [form], yellow color, yellow appearance, and yellow reflection of the cassia flower or excellent yellow cloth from Vārāṇasī. In the same way, one who perceives inner formlessness regards yellow external forms, yellow colors, yellow appearances, and yellow reflections, [and understands these forms, having attained mastery over them, and sees them, having attained mastery over them]. (5) The fifth sense field of mastery [refers to the miraculous perceptual transformation that] ensues when one who perceives inner formlessness regards red external forms, red colors, red appearances, and red reflections, such as the red [form], red color, red appearance, and red reflection of the pentapetes flower or excellent red cloth from Vārāṇasī. In the same way, one who perceives inner formlessness regards red external forms, red colors, red appearances, and red reflections, [and understands these forms, having attained mastery over them, and sees them, having attained mastery over them]. (6) The sixth sense field of mastery [refers to the miraculous perceptual transformation that] ensues when one who perceives inner formlessness regards white external forms, white colors, white appearances, and white reflections, such as the white [form], white color, white appearance, and white reflection of the [morning] star Venus [or excellent white cloth from Vārāṇasī]. In the same way, one who perceives inner formlessness regards white external forms, white colors, white appearances, and white reflections, [and understands these forms, having attained mastery over them, and sees them, having attained mastery over them]. (7) The seventh sense field of mastery ensues when the perceptions of physical forms have been completely transcended in all respects, when the perceptions of obstructed, material phenomena have subsided, [F.9.a] and the mind does not engage with diverse perceptions, so that one achieves and abides in the sense field of infinite space, thinking, ‘Space is infinite.’ (8) The eighth sense field of mastery ensues when the sense field of infinite space has been completely transcended in all respects, and when one achieves and abides in the sense field of infinite consciousness, thinking, ‘Consciousness is infinite.’46 These are called the eight sense fields of mastery.

1.56

“If you ask what are the ‘ten sense fields of total consummation,’ they comprise (1) the total consummation of the earth element, (2) the total consummation of the water element, (3) the total consummation of the fire element, (4) the total consummation of the wind element, (5) the total consummation of the space element, (6) the total consummation of blueness, (7) the total consummation of yellowness, (8) the total consummation of redness, (9) the total consummation of whiteness, and (10) the total consummation of consciousness. These are called the ten sense fields of total consummation. [Through these successive meditative stabilities] (1) considering all elements to be present in the earth element, all of them are transformed into a single element, which is exclusively the earth element; (2) considering all elements to be present in the water element, all of them are transformed into a single element, which is exclusively the water element; (3) considering all elements to be present in the fire element, all of them are transformed into a single element, which is exclusively the fire element; (4) considering all elements to be present in the wind element, all of them are transformed into a single element, which is exclusively the wind element; (5) considering all elements to be present in the space element, all of them are then transformed into a single element, which is exclusively the space element; (6) considering all elements to be present in blueness, all of them are transformed into blueness; (7) considering all elements to be present in yellowness, all of them are transformed exclusively into yellowness; (8) considering all elements to be present in redness, all of them are transformed exclusively into redness; (9) considering all elements to be present in whiteness, all of them are transformed exclusively into whiteness; and (10) considering all elements to be present in consciousness, [F.9.b] all of them are transformed exclusively into consciousness. In this way, earth, water, fire, wind, space, blueness, yellowness, redness, whiteness, and consciousness are all transformed exclusively into a single element. These are called the sense fields of total consummation. It is because they intensify the production of their respective elements to the point of consummation that they are called sense fields of total consummation, and they are also known as sense fields of total consummation because each element is respectively transformed into all the others.47

1.57

“If you ask what are the ‘eighteen aspects of emptiness,’ they comprise (1) emptiness of internal phenomena, (2) emptiness of external phenomena, (3) emptiness of both external and internal phenomena, (4) emptiness of emptiness, (5) emptiness of great extent, (6) emptiness of ultimate reality, (7) emptiness of conditioned phenomena, (8) emptiness of unconditioned phenomena, (9) emptiness of the unlimited, (10) emptiness of that which has neither beginning nor end, (11) emptiness of non-dispersal, (12) emptiness of inherent existence, (13) emptiness of intrinsic defining characteristics, (14) emptiness of all things, (15) emptiness of non-apprehension, (16) emptiness of non-entities, (17) emptiness of essential nature, and (18) emptiness of the essential nature of non-entities.48

1.58

“If, among them, you ask what is the ‘emptiness of internal phenomena,’ the term ‘internal phenomena’ comprises the eyes, ears, nose, tongue, body, and mental faculty. Among them, the eyes are empty of the eyes because they do not endure and they do not disintegrate. If you ask why, it is because that is their very nature. Similarly, the ears, the nose, the tongue, the body, and the mental faculty are, respectively, empty of [the ears, the nose, the tongue, the body, and] the mental faculty, because they do not endure and they do not disintegrate. If you ask why, it is because that is their very nature. That is what is called the emptiness of internal phenomena.

1.59

“If you ask what is the ‘emptiness of external phenomena,’ the term ‘external phenomena’ comprises sights, sounds, odors, tastes, tangibles, and mental phenomena. Among them, sights are empty of sights because they do not endure and they do not disintegrate. [F.10.a] If you ask why, it is because that is their very nature. Similarly, sounds, odors, tangibles, and mental phenomena are, respectively, empty of [sounds, odors, tangibles, and] mental phenomena, because they do not endure and they do not disintegrate. If you ask why, that is because it is their very nature. That is called the emptiness of external phenomena.

1.60

“If you ask what is the ‘emptiness of both external and internal phenomena,’ the term ‘external and internal phenomena’ comprises the six inner sense fields and the six outer sense fields. Among them, internal phenomena are empty of internal phenomena because they do not endure and they do not disintegrate. If you ask why, it is because that is their very nature. External phenomena are also empty of external phenomena because they do not endure and they do not disintegrate. If you ask why, it is because it is their very nature. That is called the emptiness of external and internal phenomena.

1.61

“If you ask what is the ‘emptiness of emptiness,’ that emptiness which is the emptiness of all phenomena is also empty of the emptiness of all phenomena because it does not endure and does not disintegrate. If you ask why, it is because it is its very nature. That is called the emptiness of emptiness.

1.62

“If you ask what is the ‘emptiness of great extent,’ the eastern direction is empty of the eastern direction because it does not endure and does not disintegrate. If you ask why, it is because that is its very nature. The southern, western, northern, and four intermediate directions‍—all eight‍—are also similarly empty of themselves, and the zenith is empty of the zenith, while the nadir is empty of the nadir, because they do not endure and do not disintegrate. If you ask why, it is because it is their very nature. That is called the emptiness of great extent.

1.63

“If you ask what is the ‘emptiness of ultimate reality,’ the term ‘ultimate reality’ denotes nirvāṇa in the context of the ‘emptiness of ultimate reality.’ In this regard, nirvāṇa is empty of nirvāṇa because it does not endure and does not disintegrate. If you ask why, it is because it is its very nature. That is called the emptiness of ultimate reality. [F.10.b]

1.64

1.65

“If you ask what is the ‘emptiness of unconditioned phenomena,’ the term ‘unconditioned phenomena’ denotes anything that does not arise, that does not abide, that does not disintegrate, and that does not change into something else. In this regard, unconditioned phenomena are empty of unconditioned phenomena because they do not endure and do not disintegrate. If you ask why, it is because it is their very nature. That is called the emptiness of unconditioned phenomena.

1.66

“If you ask what is the ‘emptiness of the unlimited,’ the arising of anything [which has no limits] is utterly non-apprehensible because it does not endure and does not disintegrate. If you ask why, it is because it is its very nature. That is called the emptiness of the unlimited.

1.67

“If you ask what is the ‘emptiness of that which has neither beginning nor end,’ the coming to pass of anything [in cyclic existence that has no beginning or end] is utterly non-apprehensible because it does not endure and does not disintegrate. If you ask why, it is because it is its very nature. That is called the emptiness of that which has neither beginning nor end.

1.68

“If you ask what is the ‘emptiness of non-dispersal,’ this denotes anything in which there is no dispersion. [Things are empty of non-dispersal] because they do not endure and do not disintegrate. If you ask why, it is because it is their very nature. That is called the emptiness of non-dispersal.

1.69

“If you ask what is the ‘emptiness of inherent existence,’ this denotes the true nature of all conditioned and unconditioned phenomena, which is not created by the śrāvakas, not created by the pratyekabuddhas, and not fashioned by the lord buddhas. [Inherent existence is empty of inherent existence] because it does not endure and does not disintegrate. If you ask why, it is because that is its very nature. That is called the emptiness of inherent existence. [F.11.a]

1.70

1.71

“If you ask what is the ‘emptiness of all things,’ the term ‘all things’ denotes the five psycho-physical aggregates, the twelve sense fields, the eighteen sensory elements, corporeal phenomena, formless phenomena, conditioned phenomena, and unconditioned phenomena. All such things are empty of all things because they do not endure and do not disintegrate. If you ask why, it is because it is their very nature. That is called the emptiness of all things.

1.72

“If you ask what is the ‘emptiness of non-apprehension,’ it is that which does not apprehend any phenomena at all. [Non-apprehension is empty of non-apprehension] because it does not endure and does not disintegrate. If you ask why, it is because that is its very nature. That is called the emptiness of non-apprehension.

1.73

“If you ask what is the ‘emptiness of non-entities,’ it is the non-apprehension of any entity, in anything whatsoever. This is called the emptiness of non-entities.

1.74

“If you ask what is the ‘emptiness of essential nature,’ it is the absence of any essential nature with respect to anything originating from combinations [of causes and conditions]. That is called the emptiness of essential nature.

1.75

“If you ask what is the ‘emptiness of the essential nature of non-entities,’ it [too] is the absence of any essential nature in anything originating from combinations [of causes and conditions]. That is called the emptiness of the essential nature of non-entities.

1.76

“Moreover, Śāradvatīputra, entities are empty of entities. [F.11.b] Non-entities are empty of non-entities. Essential nature is empty of essential nature. Extraneous entities are empty of extraneous entities.49

1.77

“If you ask what are entities, the term ‘entities’ denotes the five psycho-physical aggregates, which comprise physical forms, feelings, perceptions, formative predispositions, and consciousness. In this regard, entities are empty of entities.

1.78

“If you ask in what way non-entities are empty of non-entities, the term ‘non-entities’ denotes unconditioned phenomena. In this regard unconditioned phenomena are empty of unconditioned phenomena. Similarly, non-entities are empty of non-entities.50

1.79

“If you ask in what way the essential nature is empty of the essential nature, the essential nature of all phenomena is not created by being known, it is not created by being seen, and it is not created by anything at all. In this way, the essential nature is said to be empty of the essential nature.51

1.80

“If you ask in what way extraneous entities are empty of extraneous entities, whether the tathāgatas have appeared or whether the tathāgatas have not appeared, the abiding nature of all things, the expanse of reality, the maturity with respect to all things, the real nature, the incontrovertible real nature, the inalienable real nature, and the finality of existence‍—all of these continue to abide. Anything that is empty of phenomena extraneous to these attributes may be called an extraneous entity that is empty of extraneous entities.

1.81

“Śāradvatīputra! These are all attributes with respect to which a great bodhisattva being should cultivate detachment. One who is without fixation will reach the transcendent perfection of wisdom, and swiftly attain manifestly perfect buddhahood in unsurpassed and genuinely perfect enlightenment.”52

1.82

This completes the first chapter from “The Transcendent Perfection of Wisdom in Ten Thousand Lines,” entitled “The Context.”53 [B2]

Chapter 3

Non-fixation

3.1

Then, the venerable Śāradvatīputra asked the Blessed One, “Reverend Lord, what is the fixation of a bodhisattva?”

The Blessed One replied, “Śāradvatīputra, [F.19.b] fixation denotes the views that bodhisattvas might adopt with regard to all things, and the deluded mindsets which they might have.”

3.2

Then he asked, “Lord, what views might great bodhisattva beings adopt with respect to all things?”

Chapter 5

Designation of a Bodhisattva

5.1

Then, the venerable Śāradvatīputra asked the Blessed One, “Reverend Lord! When you say that great bodhisattva beings who continue to engage in union with the transcendent perfection of wisdom deserve respect, then, Reverend Lord, what constitutes that phenomenon designated by the term ‘bodhisattva,’ that is to say, the one who at all times continues to engage inseparably in union with the transcendent perfection of wisdom? If one were to ask why, it is because I do not consider any phenomenon that may be designated by the term ‘bodhisattva.’”151

Chapter 8

Maturity

8.1

Then, the venerable Śāradvatīputra asked the Blessed One, “Reverend Lord! How do unskilled great bodhisattva beings descend to the level of the śrāvakas and the level of the pratyekabuddhas, and how do they not enter into the maturity of a bodhisattva? What is the immaturity of a bodhisattva? What is the maturity of a bodhisattva?”172

The Blessed One then addressed the venerable Śāradvatīputra as follows: “Śāradvatīputra, the immaturity of a bodhisattva manifests when great bodhisattva beings who have previously regressed descend to the level of the śrāvakas or the level of the pratyekabuddhas, and fail to enter into the maturity of the bodhisattvas.” [F.76.a]

10.

Chapter 10

Extrasensory Powers

10.1

Then, the venerable Subhūti asked the Blessed One, “Reverend Lord! When it is said that they should don the great armor, what is the extent of the great armor that they should don?”

The Blessed One then addressed the venerable Subhūti as follows: “Subhūti, great bodhisattva beings should don the armor of the transcendent perfection of generosity, and similarly, they should don the armor of the other transcendent perfections, up to and including the transcendent perfection of wisdom. They should don the armor of the applications of mindfulness, and don the armor of [the other causal attributes], up to and including the noble eightfold path. They should don the armor of the emptiness of internal phenomena, and don the armor of the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities. Similarly, they should don the armor of the ten powers of the tathāgatas, [F.98.a] and they should don the armor of the [other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. They should don the armor of [the attainments], up to and including omniscience. They should don the armor of the buddha body. Then they will illuminate the world system of the great trichiliocosm.

11.

Chapter 11

Non-abiding

11.1

“Moreover, Subhūti, the great armor of great bodhisattva beings consists of the five refined eyes. What are these five, you may ask? They comprise (1) the eye of flesh, (2) the eye of divine clairvoyance, (3) the eye of wisdom, (4) the eye of the sacred doctrine, and (5) the eye of the buddhas. These are called the five eyes.”

11.2

The venerable Subhūti then asked the Blessed One, “Reverend Lord! What is the refined eye of flesh, possessed by great bodhisattva beings?”

12.

Chapter 12

Meditative Stability

12.1

[F.121.a] The venerable Subhūti then said to the Blessed One, “Reverend Lord! If, when great bodhisattva beings practice the transcendent perfection of wisdom, they engage unskillfully with physical forms, then they are merely engaging with mental images, and if they engage in the same manner with feelings, perceptions, formative predispositions, and consciousness, then they are merely engaging with mental images. Also, if they engage with the notion that physical forms are permanent, or the notion that these are impermanent, then they are merely engaging with mental images. Similarly, if they engage with the notion that feelings, perceptions, formative predispositions, and consciousness are permanent, or that these are impermanent, then they are merely engaging with mental images. Similarly, if they engage with the notion that physical forms are imbued with happiness, or that these are imbued with suffering, then they are merely engaging with mental images. Similarly, if they engage with the notion that feelings, perceptions, formative predispositions, and consciousness are imbued with happiness, or that these are imbued with suffering, then they are merely engaging with mental images.

13.

Chapter 13

Like Space

13.1

The Blessed One addressed the venerable Subhūti as follows: “Subhūti, you asked where this vehicle will come to rest. In this regard, Subhūti, [F.134.b] the vehicle will not come to rest anywhere. If you ask why, it is because resting is non-apprehensible, and so all things do not come to rest. On the other hand, the vehicle will come to rest by way of its non-resting. Subhūti, just as the expanse of reality neither comes to rest, nor does it not come to rest, similarly, Subhūti, the vehicle does not come to rest, nor does it not come to rest. The same refrain should be extensively applied here, just as has been indicated in the context of the previous chapter.

14.

Chapter 14

Neither Coming nor Going

14.1

The Blessed One then addressed the venerable Subhūti as follows: “Subhūti, you have said that this Great Vehicle neither comes nor goes, and nor does it stay. Subhūti, that is so! You have spoken correctly. Subhūti, in this supreme vehicle, the Great Vehicle, no coming is indeed discernible, nor are going and abiding discernible. If you ask why, Subhūti, it is because all things are unmoving; for that reason, they do not come from anywhere, they do not go anywhere, and they do not even abide anywhere. If you ask why, Subhūti, it is because physical forms do not come from anywhere, they do not go anywhere, and they do not abide anywhere. Similarly, feelings, perceptions, formative predispositions, and consciousness also do not come from anywhere, they do not go anywhere, and they do not abide anywhere.

15.

Chapter 15

The Transcendent Perfection of Tolerance

15.1

Then Śakra, mighty lord of the gods [of Trayastriṃśa], and as many gods of the Caturmahārājakāyika realm as there are throughout the world systems of the great trichiliocosm, all congregated there, in that same assembly, along with their divine princes‍—ten million, one hundred billion, many hundred thousands in number. The divine princes of the Yāma realm, the divine princes of the Tuṣita realm, the divine princes of the Nirmāṇarata realm, and the divine princes of the Paranirmitavaśavartin realm throughout the world systems of the great trichiliocosm also congregated there, in that same assembly, as did all the gods presiding over the twelve Brahmā realms, as many as there are in the world systems of the great trichiliocosm, along with the [lesser gods of] the Brahmā realms‍—ten million, one hundred billion, many hundred thousands in number. All the gods presiding over the Pure Abodes, as many as there are throughout the world systems of the great trichiliocosm also congregated there, in that same assembly, along with the [lesser] gods of the Pure Abodes‍—ten million, one hundred billion, many hundred thousands in number.291 Yet the radiance of their bodies, originating through the ripening of the past actions of the gods of the Caturmahārājakāyika realm, and similarly, the radiance of their bodies originating through the ripening of the past actions of the gods of the Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, and Paranirmitavaśavartin realms, and likewise that of the [other] gods, from those of the Brahmākāyika realm up to the Pure Abodes, did not approach even one hundredth part of the natural radiance of the Tathāgata. They did not approach even a thousandth part of it. They did not approach one hundred thousandth part, nor one thousand billionth part of it. Nor did they approach it in any number, fraction, synonym, comparison, or quality. [F.156.b] The effulgence of the Tathāgata’s body was manifestly supreme alongside those radiances. It was manifestly perfect, supreme, abundant, unsurpassed, and unexcelled. Just as a burning tree stump neither shines, nor gleams, nor sparkles alongside the gold of the Jambu River, so the radiance of all the gods, originating through the ripening of their past actions, neither shone, nor gleamed, nor sparkled alongside the natural effulgence of the Tathāgata’s body. Indeed, alongside those radiances, the natural effulgence of the Tathāgata’s body was best. It was perfect, supreme, abundant, unsurpassed, and unexcelled.

16.

Chapter 16

Conceptual Notions

16.1

Then the divine princes thought, “How should we uphold the doctrine revealed by the Elder Subhūti?”

The venerable Subhūti, knowing the thoughts of those divine princes in his own mind, then addressed those divine princes as follows: “Divine princes! You should uphold [the view] that those who teach my sacred doctrine resemble a magical display, and that those who listen to my sacred doctrine also resemble a magical display. They will neither hear the sacred doctrine which I have taught, nor will they actualize it.”

19.

Chapter 19

Agents and Non-agents

19.1

Then the venerable Subhūti said to the Blessed One, “Reverend Lord! The transcendent perfection of wisdom is an agent that has no actions.”

The Blessed One replied, “This is because it is non-apprehensible as an agent, because it is non-apprehensible in terms of all phenomena, and so forth.”

19.2

“Reverend Lord! How then should great bodhisattva beings practice the transcendent perfection of wisdom?”

21.

Chapter 21

Early Indications

21.1

Then the venerable Subhūti said to the Blessed One, “Reverend Lord! This transcendent perfection of wisdom is profound. Reverend Lord! This transcendent perfection of wisdom is established by means of great deeds. Accordingly, Reverend Lord, this transcendent perfection of wisdom is established by means of unappraisable deeds, innumerable deeds, and deeds that are equal to the unequaled.”

23.

Chapter 23

Non-acceptance and Non-rejection

23.1

Then all the gods inhabiting the world system of desire and all the gods inhabiting the world system of form scattered divine sandalwood powders, incense, palm leaf powders, divine blue lotuses, night lotuses, and white lotuses toward the Lord Buddha. Coming into the presence of the Blessed One, they prostrated with their heads at his feet, and took their place to one side. Having taken their place to one side, those gods then said to the Blessed One, “Reverend Lord! This profound transcendent perfection of wisdom is hard to realize, it cannot be scrutinized, it is not within the range of sophistry, and it may be known by the wise and by those who are skilled in investigating subtle quiescence. Reverend Lord, the enlightenment of the lord buddhas revealed in this profound transcendent perfection of wisdom is incompatible with all mundane [phenomena].

24.

Chapter 24

Initial Engagement

24.1

Then the venerable Subhūti asked the Blessed One, “Reverend Lord! In what should great bodhisattva beings who seek emancipation in unsurpassed, genuinely perfect enlightenment abide?”

The Blessed One replied to the venerable Subhūti, “Great bodhisattva beings who wish to attain emancipation in unsurpassed, genuinely perfect enlightenment should abide in a state of equanimity with respect to all sentient beings. They should cultivate a state of equanimity with respect to all sentient beings, and having established this even-mindedness, they should offer benedictions and greetings to all sentient beings with a benevolent attitude. They should cultivate loving kindness with respect to all sentient beings. They should minimize pride with respect to all sentient beings. They should cultivate the notion that they are teaching all sentient beings. They should offer benedictions and greetings to all sentient beings with sweet and gentle words. They should cultivate an attitude that is free from enmity with respect to all sentient beings. They should cultivate an attitude that is free from harming with respect to all sentient beings. They should cultivate an attitude that regards all sentient beings as their parents, brothers, and sisters. They should cultivate an attitude that regards all sentient beings as their friends, peers, and kinsmen. They should offer benedictions and greetings with an attitude that regards all sentient beings as their parents, brothers, sisters, friends, peers, and kinsmen. They should also abstain from killing living creatures and they should encourage others to adhere to the genuine path by abstaining from killing living creatures. They should always praise abstention from the killing of living creatures. They should praise and rejoice in others who abstain from the killing of living creatures. [F.263.b] In the same vein as before, they themselves should abstain from wrong views, and so forth, and they should encourage others also to adhere to the genuine path by abstaining from wrong views. They should praise abstention from wrong views and they should praise and rejoice in others who abstain from wrong views. It is in this way, Subhūti, that great bodhisattva beings who seek to attain emancipation in unsurpassed, genuinely perfect enlightenment should maintain these doctrines, and do so without apprehending anything.

26.

Chapter 26

Rejoicing

26.1

Then Śakra, mighty lord of the gods, thought, “If great bodhisattva beings surpass sentient beings while just practicing this profound transcendent perfection of wisdom, [F.287.b] what need one say when they have attained manifestly perfect buddhahood, the genuinely perfect enlightenment! If even those sentient beings whose minds are just introduced to omniscience find wealth, and if even those sentient beings sustain themselves through noble livelihoods, what need one say about those who have set their minds on the aspiration toward unsurpassed, genuinely perfect enlightenment! Those sentient beings who have set their minds on the aspiration toward unsurpassed, genuinely perfect enlightenment, and even those who have not yet done so, are to be envied when they always listen to this profound transcendent perfection of wisdom.”

27.

Chapter 27

Full Attainment

27.1

Then the venerable Subhūti asked the Blessed One, “Reverend Lord! How do great bodhisattva beings, after abiding in the transcendent perfection of generosity, acquire the transcendent perfection of ethical discipline?”399

The Blessed One replied, “Subhūti, when great bodhisattva beings dispense their gifts, acquisitiveness does not arise. When they dispense their gifts, miserliness does not arise. Indeed, they dedicate those gifts toward omniscience, and they serve all sentient beings with physical acts of loving kindness. Similarly, they serve them with verbal acts of loving kindness, and with mental acts of loving kindness. At that time, great bodhisattva beings acquire the transcendent perfection of ethical discipline.”

30.

Chapter 30

Inherent Existence

30.1

Then the venerable Subhūti asked the Blessed One, “Reverend Lord! How do great bodhisattva beings who practice the transcendent perfection of wisdom observe and study production and disintegration with respect to the five psycho-physical aggregates, while training in these three gateways to liberation?”

30.2

The Blessed One replied, “Subhūti, great bodhisattva beings who train in the transcendent perfection of wisdom correctly perceive physical forms. They correctly perceive the real nature of physical forms‍—that physical forms neither arise from anywhere, nor do they cease anywhere. If you ask how they correctly perceive physical forms, they see that physical forms are utterly porous or utterly fallacious,423 just as a mass of foam is insubstantial. If you ask how they perceive the arising of physical forms, inasmuch as physical forms neither arise from anywhere, nor do they go anywhere, they correctly perceive the non-arising of physical forms from anywhere and their non-going to anywhere. So it is that they perceive the arising of physical forms.

31.

Chapter 31

Irreversibility

31.1

Then the venerable Subhūti asked the Blessed One, “Reverend Lord! Are great bodhisattva beings, who properly realize the defining characteristics of phenomena in this way, irreversible?”428

“Yes, they are, Subhūti!”

31.2

“Reverend Lord! What are the attributes of the irreversible great bodhisattva beings? What are their indications? What are their signs? How should we properly understand the irreversible great bodhisattva beings?”

32.

Chapter 32

The Attainment of Manifest Enlightenment

32.1

Then the venerable Subhūti asked the Blessed One, “Reverend Lord! If irreversible great bodhisattva beings are endowed with such enlightened attributes, what are the aspects of the path on which they abide and through which they then swiftly attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment? What is the enlightenment of the lord buddhas?”436

33.

Chapter 33

The Conclusion

33.1

Then the venerable Ānanda asked the Blessed One, “Reverend Lord! Are there not some among the classes of sentient beings who do not develop faith in this exegesis of the profound transcendent perfection of wisdom, who are not motivated by joy, confidence, and higher aspiration, who do not make offerings to the assembly with body and mind, who even depart from this assembly, and, in addition, who have abandoned it and are abandoning it?”449

Colophon

c.1

This translation was edited and redacted by the Indian preceptors Jinamitra and Prajñāvarman, along with the editor-in-chief and translator Bandé Yeshé Dé.

ye dharmā hetuprabhavā hetun teṣāṃ tathāgato bhavat āha teṣāṃ ca yo nirodho evaṃ vādī mahāśramaṇaḥ [ye svāhā]

“Whatever events arise from a cause, the Tathāgata has told the cause thereof, and the great virtuous ascetic has also taught their cessation.”

ab.

Abbreviations

ARIRIAB	Annual Report of the International Research Institute of Advanced Buddhology. Tokyo: SOKA University.
ISMEO	Rome: Istituto Italiano per il Medio ed Estremo Orient
KPD	bka’ ’gyur dpe bsdur ma [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–2009.
LTWA	Library of Tibetan Works and Archives, Dharamsala, H.P., India
SOR	Serie Orientale Roma
TOK	’jam mgon kong sprul, The Treasury of Knowledge. English translations of shes bya kun khyab mdzod by the Kalu Rinpoche Translation Group in The Treasury of Knowledge series (TOK, Ithaca, NY: Snow Lion, 1995 to 2012); mentioned here are Kalu Rinpoche Translation Group 1995 (Book 1) and 1998 (Book 5); Ngawang Zangpo 2010 (Books 2, 3, and 4); Callahan 2007 (Book 6, Part 3); and Dorje 2012 (Book 6 Parts 1–2).
TPD	bstan ’gyur dpe bsdur ma [Comparative edition of the Tengyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 120 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 1994–2008.

Notes

n.1

On the distinctions between the three promulgations, see Jamgon Kongtrul’s concise explanation in TOK Book 5, pp. 145–156. The three essenceless natures, comprising the imaginary, dependent, and consummate natures, which are not discussed in the present sūtra, are analyzed in Asaṅga’s Yogacārabhūmi, F.162. See also Jamgon Kongtrul’s presentation from the Indo-Tibetan perspective in TOK, Book 6, Pt. 2, pp. 563–574.

n.2

See glossary entry “wisdom” regarding the translation of prajñā (shes rab) as “wisdom.”

n.3

See 32.59.

n.4

The setting of the mind on enlightenment (bodhicittotpāda, byang chub sems bskyed pa) for the sake of all sentient beings, which marks the onset of the bodhisattva path and culminates in the actual attainment of buddhahood, distinguishes the compassionate bodhisattva path from that of the śrāvakas and pratyekabuddhas who are both preoccupied with their own emancipation from cyclic existence. See Dayal (1932): 50–79, Williams (1989): 197–204, and Padmakara Translation Group (1994): 218–234. The śrāvakas are pious attendants who listen to the teachings that the buddhas taught by word of mouth, and place great emphasis on destroying the mistaken belief in personal identity by overcoming all afflicted mental states. In the course of determining their own emancipation from cyclic existence, they may achieve in succession the fruit of entering the stream to nirvāṇa, the fruit of being tied to only one more rebirth, the fruit of being no longer subject to rebirth, and the fruit of arhatship. By contrast, the pratyekabuddhas are hermit buddhas who pursue their path to individual enlightenment in solitude or in small groups, without relying on a teacher and without communicating their understanding to others. Following a natural predisposition for meditation through which they comprehend the twelve links of dependent origination in forward and reverse order, they are said to surpass the śrāvakas in the sense that they realize the emptiness of external phenomena, composed of atomic particles, in addition to realising the emptiness of personal identity. However, unlike bodhisattvas, they fail to realize that the internal phenomena of consciousness are also without inherent existence. Only the bodhisattvas resolve to attain manifestly perfect buddhahood or omniscience, in order to benefit all sentient beings.

n.5

The sūtras themselves frequently allude to proponents of the Vinaya and to upholders of the lesser vehicles (śrāvakas and pratyekabuddhas) who would have balked at their unrelenting deconstruction of phenomena and buddha attributes, and sought to oppose them. See, for example, 33.13.

n.6

References to the veneration and importance of the written word, embodied in these sūtras which are said to have primacy over all the twelve branches of scripture, may be found below. See 17.1, 21.2–21.3, and 33.69.

n.7

This evidence is presented in Falk (2011): 13–23, and in Falk and Karashima (2012): 19–61. Earlier significant contributions to research on birch-bark Kharoṣṭhī manuscripts include Saloman (2000), Nasim Khan, M. and M. Sohail Khan, 2004 (2006): 9–15, and Strauch (2007–08).

n.8

See glossary entry “Pāli Canon.”

n.19

In this text, we have opted to translate the epithet bhagavat (bcom ldan ’das) as “the Blessed One” when it stands alone in the narrative, and as “Lord” when found in the terms “Reverend Lord” (bhadantabhagavat, btsun pa bcom ldan ’das) and “Lord Buddha” (bhagavanbuddha, sangs rgyas bcom ldan ’das).

n.20

A clear interpretation of the corresponding introductory paragraph in The Transcendent Perfection of Wisdom in Eight Thousand Lines (Aṣṭasāhasrikāprajñāpāramitā) can be found in Haribhadra’s Mirror Commentary on the Ornament of Clear Realization (Abhisamayālaṃkārālokā). See Sparham (2006): I, 171–181.

n.21

The accomplishment of dhāraṇī is acquired through the various dhāraṇīs which are enumerated in Dutt (1934): 212–213; also Conze (1975): 160–162. On the implications and importance of dhāraṇī for the oral transmission of Buddhist teachings, see Ronald Davidson’s “Studies in Dhāraṇī Literature I: Revisiting the Meaning of the Term Dhāraṇī.” Journal of Indian Philosophy 37 no. 2 (April 2009): 97–147. The one hundred and eleven meditative stabilities are listed below, 12.12. The dhāraṇī gateways and gateways of meditative stability are also discussed in Lamotte: The Treatise on the Great Virtue of Wisdom, vol. IV, pp. 1522–1542.

n.22

Although all six extrasensory powers are enumerated below, 2.13, the distinction is that the first five extrasensory powers are attainable by śrāvakas, pratyekabuddhas, and even by non-Buddhists, whereas the sixth is indicative of the termination of all rebirth in cyclic existence and can therefore be attained only by manifestly perfect buddhas.

n.23

Various aspects of the knowledge that engages in subtlety (sūkṣmapraveśajñāna, phra ba la ’jug pa’i mkhyen pa) of conduct and so forth are listed in The Extensive Exegesis of the Transcendent Perfection of Wisdom in One Hundred Thousand Lines, Twenty-five Thousand Lines, and Eighteen Thousand Lines (Śatasahāsrikāpañcaviṃśatisāhasrikāṣṭādaśasāhasrikāprajnāpāramitābṛhaṭṭīkā), which is attributed to either Dāṃstrasena or Vasubandhu. See Sparham (2022): 1.123.

n.24

The names given in the following list correspond to Dutt (1934): 5 and Kimura I: 1. We have not followed the variants found in Konow’s reconstruction (1941): 93–94.

n.25

Grahadatta (gzas byin) occurs in F. 2a line 5 and KPD (31: 532). The Sanskrit is omitted in Konow’s reconstruction (1941: 93). Note, however, that this name does not occur in The Transcendent Perfection in Eighteen Thousand Lines, (KPD 29: 5) which reads Guhagupta (phug sbas), nor is it found in The Transcendent Perfection in Twenty-five Thousand Lines (KPD 26: 6, and Dutt 1934: 5) or in The Transcendent Perfection in One Hundred Thousand Lines (KPD 14: 6), both of which read Śubhagupta (skyob sbed).

n.26

This key term is repeated for emphasis in the Tibetan, as is sometimes the case when a topic is flagged up for discussion in philosophical texts or works on logic.

n.27

The terms bodhisattva (“enlightened being”) and mahāsattva (“great being”) occur throughout the Sanskrit and Tibetan texts most frequently in the singular, although we have adopted the convention of rendering them consistently in the plural in order to circumvent the issues of gender which would otherwise arise in an English translation. For a useful synopsis of the bodhisattva ideal, see Williams (1989): 49–54.

n.28

Here the text reads lnga‍—five‍—but see below, 2.13 (KPD 31: 561), where all six extrasensory powers are outlined.

n.29

Cf. Kimura I: 29–30 and Conze (1975): 45–47, where a narrower classification of phenomena is introduced without the detailed exposition that will follow in the present text.

n.30

See Konow (1941): 13. Jamgon Kongtrul’s synopsis of the twelve sense fields is contained in TOK Book 6, Pt. 2: 537–540.

n.31

Konow (1941): 13–14. On the eighteen sensory elements, see Jamgon Kongtrul, TOK Book 6, Pt. 2: 531–537.

n.32

This passage listing the four noble truths, the twelve links of dependent origination, and the thirty-seven aspects of enlightenment is also translated in Konow (1941): 14–17, with reconstructed Sanskrit on pp. 96–97. The four noble truths, specifically, are the focus of the first turning of the doctrinal wheel. For an outline of the relevant Pāli and Sanskrit sources, see Dayal (1932): 156–160.

n.33

Jamgon Kongtrul offers an extensive explanation of the twelve links of dependent origination from the Indo-Tibetan perspective in TOK Book 6, Pt. 2: 575–611.

n.34

The four applications of mindfulness are detailed in the present sūtra, 8.13. These and the following enumerations are included in the thirty-seven aspects of enlightenment, see glossary entry.

n.35

See also the translation of this listing of the three gateways to liberation in Konow (1941): 17–18, and the reconstructed Sanskrit on p. 97.

n.36

This listing of the four meditative concentrations, the four immeasurable aspirations, and the four formless absorptions is also translated in Konow (1941):18–19, with reconstructed Sanskrit on pp. 97–98. For Pāli and Sanskrit sources, see Dayal (1932): 225–231. The four meditative concentrations and their fruits are specifically examined in Jamgon Kongtrul, TOK Book 6, Pt. 2: 427–436.

n.37

This listing of the eight aspects of liberation, the nine serial steps of meditative absorption, and the nine contemplations of impurity is also translated in Konow (1941): 19–23, with Sanskrit reconstruction on pp. 98–99. On the eight aspects of liberation, see also Sparham (2012 IV): 68–69.

n.38

The nine serial steps of meditative absorption are summarized in Jamgon Kongtrul, TOK Book 6, Pt. 2: 428–429.

n.39

This listing of the ten recollections and the six aspects of perception is also translated in Konow (1941): 23–24, with reconstructed Sanskrit on p. 99. The ten recollections are examined in Bodhi (1993): 333–336.

n.40

The foregoing eleven aspects of knowledge (ekadaśajñāna, shes pa bcu gcig), which are all defined individually here, are also translated in Konow (1941): 24–26, with reconstructed Sanskrit on pp. 99–100.

n.41

Note that the sequence here does not accord with that given above, 1.23, in that the three aspects of meditative stability should precede the three degrees of the five faculties.

n.42

This passage on the gradation of the three degrees of the five faculties which unrealized beings, trainee bodhisattvas, and buddhas respectively have, and on the three degress of meditative stability, is also translated in Konow (1941): 26–28, with reconstructed Sanskrit on pp. 100–101.

n.43

This listing of the eight sense fields of mastery and the ten total consummations of the elements is also translated in Konow (1941: 28–30, with reconstructed Sanskrit on pp. 101–102. Cf. Sparham (2012 IV): 70–76. Among them, as cited in Negi (1993-2005): 5395. the eight sense fields of mastery originate through engagement with the aforementioned eight aspects of liberation (vimokṣapraveśsikānyabhibhvāyatanāni, zil gyis gnon pa’i skye mched rnams ni rnam par thar pa ’jug pa las byung ba can yin la). They are the basis for the control and transcendence of the world system of desire. See Nāṇamoli (1979): 866.

n.44

This distinction between lesser and greater external forms is made not on the basis of physical size but with reference to their impact on consciousness. See Bodhi (1993): 153. Some sources (e.g., Dorje 1987: 374) more explicitly distinguish greater and lesser external forms on the basis of sentience and non-sentience.

n.45

The missing text in this section can be found in Negi (1993-2005): 5396–5397.

n.46

The last two sense fields of mastery, as given here, repeat two of the eight aspects of liberation (see above, 1.33). More generally, however, this listing makes a fourfold distinction between those who perceive inner form observing greater and lesser external forms, and those who perceive inner formlessness observing greater and lesser external forms. Cf. Negi (1993-2005): 5395–5397.

n.47

For a detailed presentation of the ten total consummations of the elements and their impact in the context‌ of meditative concentration, see Nāṇamoli (1979): 122–184.

n.48

For variant listings and commentary on the eighteen aspects of emptiness that follow, see Konow (1941): 30–34, and the reconstructed Sanskrit on pp. 102–104. Cf. also the more detailed explanations in Lamotte: The Treatise on the Great Virtue of Wisdom, vol. IV, pp. 1669–1767. Sparham (2006 I), pp. 107–110, lists twenty aspects of emptiness. With regard to the last in our list‍—the emptiness of the essential nature of non-entities (abhāvasvabhāvaśūnyatā, dngos po med pa’i ngo bo nyid stong pa nyid)‍—here we have followed Konow (1941), p. 30, in reading this compound as a genitive (tatpuruṣa). The Tibetan appears to do the same. This is at variance with Lamotte, The Treatise of the Great Virtue of Wisdom, vol. IV, pp. 1765–1767, who clearly reads the compound as a co-ordinative (dvandva): “emptiness of non-existence and existence itself.”

n.49

There are variant readings for this passage concerning entities, non-entities, essential nature, and extraneous entities to be found in the three longer versions of the sūtra, on which see Konow (1941): 35–37.

n.50

Since the term “entities” (bhāva, dngos po) specifically denotes the conditioned phenomena of the psycho-physical aggregates, this would seem to preclude Lamotte’s translation (op. cit. p. 1762) of dngos po as “existence,” although “existents” could be an acceptable alternative. Similarly, the term “non-entities” (abhāva, dngos po med pa) denotes unconditioned phenomena and is therefore incompatible with Lamotte’s “non-existence.”

n.51

Here we have opted to translate svabhāva (ngo bo nyid) as “essential nature” and in other context‌s as “inherent existence,” rather than as “self-existence” (Konow 1941: 30) or as “existence in itself” (Lamotte, op. cit. p. 1762).

n.52

The attributes listed here in this first chapter are the causal attributes cultivated by bodhisattvas, in contrast to the fruitional attributes possessed by buddhas, which are outlined below in the second chapter.

n.53

Ch. 1: nidānaparivarta, gleng gzhi’i le’u.

n.54

For various interpretations of this term, see Dayal (1932): 324, note 64.

n.55

The listing of the ten powers of the tathāgatas is analyzed in Konow (1941), pp. 37–39, with reconstructed Sanskrit on pp. 105–106. The full explanation of these powers derives from the passage at 2.257–2.386 in The Teaching on the Great Compassion of the Tathāgata (Tathāgatamahākaruṇānirdeśa, Toh 147, also known as The Sūtra of Dhāraṇīśvararāja, Dhāraṇīśvararājasūtra), in which the ten powers are described as the first ten of thirty-two actions of a tathāgata. Cf. also Dayal (1932): 20; and Sparham (2012 IV): 80.

n.151

This passage occurs in Dutt (1934): 99; also Conze (1975): 90, where the interlocutor is Subhūti rather than Śāradvatīputra.

n.172

Cf. Dutt (1934): 119, and also Conze (1975): 95 and Sparham (2006 I): 56, where the ensuing dialogue takes place between Subhūti and Śāradvatīputra.

n.177

Cf. Dutt (1934): 175: also Conze (1975): 128; where this comment is attributed to Pūrṇa.

n.291

See glossary entry “Pure Abodes.”

n.305

See Kimura II–III: 143.

n.306

The twelve aspects pertain to the four noble truths‍—suffering, the origin of suffering, the cessation of suffering and the path that lead to the cessation of suffering. The twelve aspects are specifically identified as follows: suffering is this, it can be diagnosed, it has been diagnosed; the origin of suffering is this, it can be abandoned, it has been abandoned; the cessation of suffering is this, it can be verified, it has been verified; the path leading to the cessation of suffering is this, it can be cultivated, and it has been cultivated. The three times at which the wheel of the sacred doctrine is turned denote the past, present, and future.

n.313

The phrase “genuinely and methodically” renders don dang tshul las or arthataś ca nayataś ca, as found in Kimura II–III: 149.

n.330

This marks the start of the fourth section of the sūtra, concerning the training in clear realization of all the aforementioned phenomena, meditative experiences, and attributes. While the Tibetan text reads mtha’ yas pa (“infinite”), Kimura IV: 1 reads asat (“non-existent”). Cf. Conze (1975): 312.

n.385

Kimura IV: 192 reads parijaya kartavyaḥ, which Conze (1975): 424, renders as “make a complete conquest of.”

n.399

In the paragraphs that follow there are considerable discrepancies between our text and the readings in Kimura V: 83ff.

n.404

This chapter marks the start of the sixth section of the sūtra, concerning training in serial clear realization with respect to the six transcendent perfections and the six recollections.

n.423

See Kimura VI–VIII: 80, line 13. The Tibetan shin tu gsong ldong could also be interpreted to mean “utterly perforated.” Cf. Conze (1975): 594, “full of holes.”

n.428

At this point our text reverts to a passage, which the recast Sanskrit manuscript (edited in Kimura) would place in the fourth section of the sūtra, concerning the training in clear realization. The reason for its inclusion here is that it elaborates on the nature of irreversible bodhisattvas.

n.436

This chapter marks the final section of the sūtra, concerning the fruitional attributes of buddha body.

n.449

The conclusion to the sūtra highlights the admonishments concerning its future transmission and the respect it should be awarded. The corresponding text in the recast Sanskrit manuscript is found in Kimura II–III, but for this initial linking paragraph which is missing in Kimura II–III: 150 and in Conze (1975): 288.

Bibliography

Primary Sources

shes rab kyi pha rol tu phyin pa khri pa zhes bya ba theg pa chen po’i mdo, Daśasāhasrikāprajñāpāramitānāmamahāyānasūtra. Toh 11, Degé Kangyur, vols. 31–32 (shes phyin, ga), ff. 1b–91a; and nga, ff. 92b–397a.

shes rab kyi pha rol tu phyin pa khri pa zhes bya ba theg pa chen po’i mdo, Daśasāhasrikāprajñāpāramitānāmamahāyānasūtra. bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–2009, vol. 31, pp. 530–763 and vol. 32, pp. 3–763.

Dutt, Nalinaksha. Pañcaviṃśatisāhasrikā Prajñāpāramitā, edition of the recast Sanskrit manuscript (Part One). Calcutta Oriental Series, No. 28. London: Luzac & Co., 1934.

Kimura, Takayasu. Pañcaviṃśatisāhasrikā Prajñāpāramitā, edition of the recast Sanskrit manuscript (Parts One–Eight). Part One (2007), Parts Two–Three (1986), Part Four (1990), Part Five (1992), and Parts Six–Eight (2006). Tokyo: Sankibo Busshorin Publishing Co. Ltd., 1986–2007.

Secondary References

Sūtras

klu’i rgyal po rgya mtshos zhus pa’i mdo (Sāgaranāgarājaparipṛcchāsūtra) [The Questions of Nāga King Sāgara (1)]. Toh 153. Degé Kangyur vol. 58 (mdo sde, pha, fol. 116a–198a); also KPD 58: 303–491. English translation in Dharmachakra Translation Committee (2021).

dkon mchog sprin gyi mdo (Ratnameghasūtra) [The Jewel Cloud]. Toh 231. Degé Kangyur vol. 64 (mdo sde, va, fol. 1b–112b); also KPD 64: 3–313. English translation in Dharmachakra Translation Committee (2019).

dkon brtsegs/ dkon mchog brtsegs pa’i mdo (Ratnakūṭa). The “Heap of Jewels” section of the Kangyur comprising Toh 45–93, Degé Kangyur vols. 39–44. Also KPD: 39–44.

rgya cher rol pa (Lalitavistarasūtra) [The Play in Full]. Toh 95, Degé Kangyur vol. 46 (mdo sde, kha, fol. 1b–216b); also KPD 46: 3–527. English translation in Dharmachakra Translation Committee (2013).

chos yang dag par sdud pa’i mdo (Dharmasaṃgītisūtra). Toh 238, Degé Kangyur vol. 65 (mdo sde, zha, fol. 1b–99b); also KPD 65: 3–250. English translation in Tibetan Classics Translators Guild of New York (2024).

de bzhin gshegs pa’i snying rje chen po nges par bstan pa’i mdo (Tathāgatamahākaruṇānirdeśasūtra) [The Teaching on the Great Compassion of the Tathāgata]. Toh 147, Degé Kangyur, vol. 57 (mdo sde, pa, fol. 142a–242b); also KPD 57: 377–636. English translation in Burchardi (2020).

phal po che’i mdo (sangs rgyas phal po che shin tu rgyas pa chen po’i mdo) (Avataṃsakasūtra Buddhāvataṃsakamahāvaipulyasūtra) [The Ornaments of the Buddhas]. Toh 44, Degé Kangyur vols. 35–38 (phal chen, vols. ka– a); also KPD 35–38. Translated Cleary (1984).

tshangs pa’i dra ba’i mdo (Brahmajālasūtra) [Sūtra of the Net of Brahmā]. Toh 352, Degé Kangyur vol. 76 (mdo sde, aḥ), fol. 70b–86a; also KPD76: 205–249. Translated from the Pali version in Bodhi (1978).

gzungs kyi dbang phyug rgyal po’i mdo (Dhāraṇīśvararājesūtra) [Sūtra of Dhāraṇīśvararāja]. An alternative title for Tathāgatamahākaruṇānirdeśasūtra. Toh 147, q.v. English translation in Burchardi (2020).

theg pa chen po’i man ngag gi mdo (Mahāyānopadeśa). Toh 169, Degé Kangyur vol. 59 (mdo sde, ba), fol. 259–307.

yul ’khor skyong gi zhus pa’i mdo (Rāṣṭrapālaparipṛcchā) [The Questions of Rāṣṭrapāla]. Toh 62, Degé Kangyur, vol. 42 (dkon brtsegs, nga), folios 227.a–257.a. English translation in Vienna Buddhist Translation Studies Group (2021).

shes rab kyi pha rol tu phyin pa khri brgyad stong pa (Aṣṭadaśasāhasrikāprajñāpāramitā) [Sūtra of the Transcendent Perfection of Wisdom in Eighteen Thousand Lines]. Toh 10, Degé Kangyur vols. 29–31 (shes phyin, khri brgyad, ka), f. 1b–ga, f. 206a; also KPD 29: p. 3–31: 495. Translated and edited in Conze (1975) and in Sparham (2022).

shes rab kyi pha rol tu phyin pa brgyad stong pa (Aṣṭasāhasarikāprajñāpāramitā) [Sūtra of the Transcendent Perfection of Wisdom in Eight Thousand Lines]. Toh 12, Degé Kangyur vol. 33 (shes phyin, brgyad stong, ka), fol. 1b–286a; also KPD 33. Translated in Conze (1973).

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

shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañcaviṃśatisāhasrikāprajñāpāramitā) [Sūtra of the Transcendent Perfection of Wisdom in Twenty-five Thousand Lines]. Toh 9, Degé Kangyur vols. 26–28 (shes phyin, nyi khri, ka), f. 1b–ga, f. 381a; also KPD 26–28. Annotated Sanskrit edition of the recast manuscript in Dutt (1934) and Kimura (1971–2009). Partially translated in Conze (1975) and fully translated in Padmakara Translation Group (2023).

shes rab kyi pha rol tu phyin pa rdo rje gcod pa’i mdo (Vajracchedikāprajñāpāramitāsūtra) [Sūtra of the Adamantine Cutter [in Three Hundred Lines]. Toh 16, Degé Kangyur vol. 34 (shes phyin, ka), f. 121a–132b; also KPD 34: 327–357. Translated in Red Pine (2001).

shes rab kyi pha rol tu phyin pa sdud pa tshigs su bcad pa (Prajñāpāramitāsañcayagāthā) [Verse Summation of the Transcendental Perfection of Wisdom]. Toh 13, Degé Kangyur vol. 34 (shes phyin, ka), f. 1b–19b; also KPD 34: 3–44. Translated in Conze (1973).

shes rab kyi pha rol tu phyin pa’i snying po (Prajñāpāramitāhṛdayasūtra) [Heart Sūtra of the Transcendent Perfection of Wisdom]. Toh 21, Degé Kangyur vol. 34 (shes phyin, ka), f. 144b–146a; also KPD 34, pp. 402–405. Translated in Red Pine (2004) and in Dharmachakra Translation Committee (2022).

Indic Commentaries

Asaṅga. chos mngon pa kun las btus pa (Abhidharmasamuccaya) [The Compendium of Abhidharma]. Toh 4049. Degé Tengyur vol. 236 (sems tsam, ri), fol. 44b–120a; also TPD 76: 116–313. Translated from French in Boin-Webb (2001).

rnal ’byor spyod pa’i sa’i dngos gzhi (Yogacaryābhūmivastu). Toh 4035–4037, Degé Tengyur vols. 229–231 (sems tsam, tshi–vi). This is the first of the five parts of the Yogacaryā Level, comprising three texts: Yogacaryābhūmi (Toh 4035) and its sub-sections: Śrāvakabhūmi (Toh 4036) and Bodhisattvabhūmi (Toh 4037).

Haribhadra. mngon rtogs rgyan gyi snang ba (Abhisamayalaṃkārāloka) [Light for the Ornament of Emergent Realization]. Toh 3791, Degé Tengyur vol. 85 (shes phyin, cha), f. 1b–341a; also TPD 51: 891–1728. Translated in Sparham (2006–2012).

Kalyāṇamitra. ’dul bag zhi rgya cher ’grel pa (Vinayavastuṭīkā) [Great Commentary on the Chapters on Monastic Discipline]. Toh 4113, Degé Tengyur vol. 258 (’dul ba, tsu), f. 177a–326a; also TPD 87: 481–883.

Maitreya. [shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos] mngon par rtogs pa’i rgyan (Abhisamayālaṃkāra-[nāma-prajñāpāramitopadeśaśāstrakārikā]) [Ornament of Clear Realization]. Toh 3786, Degé Tengyur vol. 80 (shes phyin, ka), fol. 1b–13a; also TPD 49: 3–30. Translated in Conze (1954) and Thrangu (2004).

[theg pa chen po] mdo sde’i rgyan zhes bya ba’i tshig le’ur byas pa ([Mahāyāna]sūtrālaṃkārakārikā) [Ornament of the Sūtras of the Great Vehicle]. Toh 4020, Degé Tengyur vol. 225 (sems tsam, phi), f. 1b–39a; also TPD 70: 805–890 Translated in Jamspal et al. (2004).

theg pa chen po rgyud bla ma’i bstan bcos (Mahāyānottaratantraśāstra) [Ultimate Continuum of the Great Vehicle]. Toh 4024, Degé Tengyur vol. 225 (sems tsam, phi), f. 54b–73a; also TPD 70: 935–979. Translated in Holmes, Kenneth and Katia Holmes. The Changeless Nature. Eskdalemuir: Karma Drubgyud Drajay Ling, 1985. See also Takasaki, Jikido. A Study on the Ratnagotravibhāga (Uttaratantra). SOR XXXIII. Roma: ISMEO, 1966.

Ratnākāraśānti. shes rab kyi pha rol tu phyin pa brgyad stong pa’i dka’ ’grel snying po mchog (Aṣṭasāhasarikāprajñāpāramitāpañjikāsārottama). Toh 3803, Degé Tengyur, vol. 89 (shes phyin, tha), f. 1b–230a; also TPD 53: 711–1317.

Vasubandhu. chos mngon pa’i mdzod kyi bshad pa (Abhidharmakośabhāṣya). Toh 4090, Degé Tengyur vol. 242 (mngon pa, ku), fol. 26b–258a; also TPD 79: 65–630. Translated from the French in Pruden (1988–1990).

chos mngon pa’i mdzod kyi tshig le’ur byas pa (Abhidharmakośakārikā). Toh 4089, Degé Tengyur vol. 242 (mngon pa, ku), fol. 1b–25a; also TPD 79: 3–59. Translated from the French in Pruden (1988–1990).

Vasubandhu/Dāṃṣṭrasena. shes rab kyi pha rol tu phyin pa ’bum pa dang nyi khri lnga stong pa dang khri brgyad stong pa’i rgya cher bshad pa (Śatasahāsrikāpañcaviṃśatisāhasrikāṣṭādaśasāhasrikāprajnā-pāramitābṛhaṭṭīkā) [The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines]. Toh 3808, Degé Tengyur vol. 93 (shes phyin, pha), fol. 1b–292b; also TPD 55: 645–1376. English translation in Sparham (2022).

Vimuktisena. 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 ’grel pa (Pañcaviṃśatisāhasrikāprajñāpāramitopdeśaśāstrābhisamayālaṃkāravṛtti) [Commentary on the Ornament of Clear Realization: A Treatise of Instruction on the Transcendent Perfection of Wisdom in Twenty-Five Thousand Lines]. Toh 3787, Degé Tengyur, vol. 80 (shes phyin, ka), f. 14b–212a); also TPD 49: 33–530. Translated in Sparham (2006–2012).

Indigenous Tibetan Works

Jamgön Kongtrül (’jam mgon kong sprul). shes bya kun khyab mdzod [The Treasury of Knowledge]. Root verses contained in three-volume publication. Beijing: Mi rigs dpe skrun khang, 1982; Boudhnath: Padma Karpo Translation Committee edition, 2000 (photographic reproduction of the original four-volume Palpung xylograph, 1844). Translated, along with the auto-commentary, by the Kalu Rinpoche Translation Group in The Treasury of Knowledge series (TOK). Ithaca, NY: Snow Lion Publications, 1995 to 2012. Mentioned here are Kalu Rinpoche Translation Group 1995 (Book 1) and 1998 (Book 5); Ngawang Zangpo 2010 (Books 2, 3, and 4); Callahan 2007 (Book 6, Part 3); and Dorje 2012 (Book 6 Parts 1-2).

Kawa Paltsek (ka ba dpal brtsegs) and Namkhai Nyingpo (nam mkha’i snying po). ldan dkar ma (pho brang stod thang ldan dkar gyi chos ’gyur ro cog gi dkar chag). Toh 4364, Degé Tengyur vol. 308 (sna tshogs, jo), f. 294b–310a; also TPD 116: 786–827.

Nordrang Orgyan (nor brang o rgyan). chos rnam kun btus. 3 vols. Beijing: Krung go’i bod rig pa dpe skrun khang, 2008.

Situ Paṇchen (si tu paṇ chen) or Situ Chökyi Jungné (si tu chos kyi ’byung gnas). sde dge’i bka’ ’gyur dkar chags. Degé Kangyur, vol. 103 (dkar chags, lak+S+mI and shrI), Toh 4568; also Chengdu: Sichuan Mi rigs dpe skrun khang, 1989.

Various, bye brag tu rtogs par byed pa (Mahāvyutpatti). Toh 4346, Degé Tengyur vol. 306 (sna tshogs, co), f. 1b–131a; also TPD 115: 3–254. Sakaki, Ryozaburo, ed. (1916–25); reprint, 1965.

Zhang Yisun et al. bod rgya tshig mdzod chen mo. 3 vols. Subsequently reprinted in 2 vols. and 1 vol. Beijing: Mi rigs dpe skrun khang, 1985. Translated in Nyima and Dorje 2001 (vol. 1).

Secondary Literature

Apte, Vaman Shivram. The Practical Sanskrit-English Dictionary. 3rd edition. Delhi: Motilal Banarsidass, 1965.

Bodhi, Bhikkhu, trans. The Sūtra on the All-Embracing Net of Views. Kandy: Buddhist Publication Society, 1978.

Boin-Webb, Sara, trans. Abhidharmasamuccaya: The Compendium of the Higher Teaching (Philosophy). By Asanga. From the French translation by Walpola Rahula. Fremont, CA: Asian Humanities Press, 2001.

Brunnholzl, Karl. Gone Beyond (Volume One): The Prajñāpāramitā Sūtras, The Ornament of Clear Realization, and Its Commentaries in the Tibetan Kagyu Tradition. Ithaca, New York: Snow Lion Publications, 2010.

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

Callahan, Elizabeth, trans. The Treasury of Knowledge (Book Six, Part Three): Frameworks of Buddhist Philosophy. By Jamgön Kongtrul. Ithaca, NY: Snow Lion Publications, 2007.

Cleary, Thomas, trans. The Flower Ornament Scripture. Boston and London: Shambhala, 1984.

Conze, Edward, trans. (1954). Abhisamayālaṅkāra. SOR 6. Rome: ISMEO.

‍—‍—‍—(1960) The Prajñāpāramitā Literature. New Delhi: Munishiram Manoharlal.

‍—‍—‍—trans. (1973). The Perfection of Wisdom in Eight Thousand Lines and Its Verse Summary. Bolinas, CA: Four Seasons Foundation.

‍—‍—‍—(1973) Materials for a Dictionary of The Prajñāpāramitā Literature. Tokyo: Suzuki Research Foundation.

‍—‍—‍—trans. (1975). The Large Sutra on Perfect Wisdom. Berkeley: University of California Press.

Davidson, Ronald. “Studies in Dhāraṇī Literature I: Revisiting the Meaning of the Term Dhāraṇī.” Journal of Indian Philosophy 37, no. 2 (April 2009): 97–147.

Dayal, Har. The Bodhisattva Doctrine in Buddhist Sanskrit Literature. London: Routledge & Kegan Paul, 1932. Reprinted Delhi: Motilal Banarsidass, 1970.

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

‍—‍—‍—trans. (2019). The Jewel Cloud (Ratnamegha, Toh 231). 84000: Translating the Words of the Buddha.

‍—‍—‍—trans. (2021). The Questions of Nāga King Sāgara (1) (Sāgaranāgarājaparipṛcchā, Toh 153). 84000: Translating the Words of the Buddha.

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

Dorje, Gyurme, trans. (1987). “The Guhyagarbhatantra and its XIVth Century Tibetan Commentary Phyogs bcu mun sel.” 3 vols. PhD diss. University of London, School of Oriental and African Studies.

‍—‍—‍—trans. (2012). Indo-Tibetan Classical Learning and Buddhist Phenomenology. By Jamgön Kongtrul. Boston: Snow Lion.

Dudjom Rinpoche. The Nyingma School of Tibetan Buddhism: Its Fundamentals and History. 2 vols. Translated by Gyurme Dorje with Matthew Kapstein. Boston: Wisdom Publications, 1991.

Edgerton, Franklin. Buddhist Hybrid Sanskrit Grammar and Dictionary. 2 vols. New Haven: Yale University Press,1953.

Falk, Harry (2011) “The ‘Split’ Collection of Kharoṣṭhī texts.” ARIRIAB 14 (2011): 13-23.

‍—‍—‍—(2012). In collaboration with Seishi Karashima, “A first‐century Prajñāpāramitā manuscript from Gandhāra- Parivarta 1 (Texts from the Split Collection 1),” ARIRIAB 15 (2012), 19–61.

Hikata, Ryfishé. “An Introductory Essay on Prajñāpāramitā Literature”, in Suvikrāntavikāamiparipṛcchā Prajñāpāramitā-Sūtra. Fufuoka: Kyūshū University, 1958, pp. ix–lxxxiii.

Jamspal, Lobzang et al., trans. The Universal Vehicle Discourse Literature. New York: American Institute of Buddhist Studies at Columbia University, 2004.

Jamieson, R.Craig. The Perfection of Wisdom. New York: Penguin Viking, 2000.

Jones, J.J. trans. The Mahāvastu (3 vols.) in Sacred Books of the Buddhists. London: Luzac & Co., 1949–56.

Kalu Rinpoche Translation Group, trans. (1995). The Treasury of Knowledge (Book One): Myriad Worlds. By Jamgön Kongtrul. Ithaca, NY: Snow Lion Publications.

‍—‍—‍—trans. (1998). The Treasury of Knowledge (Book Five): Buddhist Ethics. By Jamgön Kongtrul. Ithaca, NY: Snow Lion Publications.

Karashima, Seishi, trans. A Critical Edition of Lokakṣema’s Translation of the Aṣṭasāhasrikā Prājñāpāramitā, Bibliotheca Philologica et Philosophica Buddhica, XII. Tokyo, International Research Institute for Advanced Buddhology, Soka University, 2011.

Kloetzli, Randy. Buddhist Cosmology. Delhi: Motilal Banarsidass, 1983.

Konow, Sten. The First Two Chapters of the Daśasāhasrikā Prajñāpāramitā: Restoration of the Sanskrit Text, Analysis and Index. Oslo: I Kommisjon Hos Jacob Dybwad, 1941.

Lamotte, Étienne. History of Indian Buddhism: from the Origins to the Śaka Era. Paris: Peeters Press, 1988.

Lamotte, Etienne (2010–2011). The Treatise of the Great Virtue of Wisdom. Translated from the French by Karma Migme Chodron.

Law, Bimala Chum. A History of Pāli Literature. London: Kegan Paul, Trench, Trubner & Co., 1933.

McRae, John, trans. The Platform Sutra of the Sixth Patriarch (Liùzǔ Tánjīng). Berkeley: Numata Center for Buddhist Translation and Research, 2000.

Ñāṇamoli, Bhikkhu, trans. The Path of Purification by Buddhaghosa. Kandy: Buddhist Publication Society, 1979.

Nasim Khan, M. & M. Sohail Khan, “Buddhist Kharoṣṭhī Manuscripts from Gandhāra: A New Discovery,” The Journal of Humanities and Social Sciences 12, nos. 1–2 (2004 (2006)). Peshawar: 9–15.

Negi, J.S., ed.: Tibetan Sanskrit Dictionary (Bod skad dang legs sbyar gyi tshig mdzod chen mo). 16 vols. Sarnath: Central Institute of Higher Tibetan Studies, 1993-2005.

Ngawang Zangpo, trans. The Treasury of Knowledge (Books Two, Three, and Four): Buddhism’s Journey to Tibet. By Jamgön Kongtrul. Ithaca, NY: Snow Lion Publications, 2010.

Nyima, Tudeng and Gyurme Dorje, trans. An Encyclopaedic Tibetan-English Dictionary. Vol. 1. Beijing and London: Nationalities Publishing House and SOAS, 2001.

Padmakara Translation Group, trans. The Words of My Perfect Teacher. By Patrul Rinpoche. San Francisco: Harper Collins, 1994.

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

Pagel, Ulrich “The Dhāraṇīs of Mahāvyutpatti # 748: Origins and Formation,” in Buddhist Studies Review 24 no. 2 (2007), 151–91.

Pfandt, Peter. Mahāyāna Texts Translated into Western Languages. Cologne: In Kommission bei E.J. Brill, 1983.

Pruden, Leo M., trans. Abhidharmakośabhāṣyaṃ by Vasubandhu. Translated by Louis de La Vallée Poussin. English translation by Leo M. Pruden. 4 vols. Berkeley: Asian Humanities Press, 1988–1990.

Red Pine, trans. (2001). The Diamond Sutra: The Perfection of Wisdom; Text and Commentaries Translated from Sanskrit and Chinese. Berkeley: Counterpoint.

‍—‍—‍—trans. (2004). The Heart Sutra: The Womb of Buddhas. Shoemaker & Hoard.

Rigdzin, Tsepak. Tibetan-English Dictionary of Buddhist Terminology. Dharamsala: LTWA, 1993.

Salomon, Richard (1990). “New evidence for a Gāndhārī origin of the Arapacana syllabary.” Journal of the American Oriental Society 110 no. 2: 255–273.

‍—‍—‍—(2000). A Gāndhārī Version of the Rhinoceros Sutra: British Library Kharoṣṭhi Fragment 5B, Seattle and London: Univ. of Washington Press.

Schopen, Geoffrey. Figments and Fragments of Mahāyāna Buddhism in India. Honolulu: University of Hawaii Press, 2005.

Sparham, Gareth, trans. (2006-2012). Abhisamayālaṃkāra with vṛtti and ālokā / vṛtti by Ārya Vimuktisena; ālokā by Haribhadra. 4 vols. Fremont, CA: Jain Publishing.

‍—‍—‍—trans. (2022a). The Transcendent Perfection of Wisdom in Eighteen Thousand Lines (Aṣṭadaśasāhasrikāprajñāpāramitā, Toh 10). 84000: Translating the Words of the Buddha.

‍—‍—‍—, trans. (2022b). The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines

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

(*Āryaśatasāhasrikāpañcaviṃśatisāhasrikāṣṭādaśasāhasrikāprajñāpāramitābṛhaṭṭīkā, Toh 3808). 84000: Translating the Words of the Buddha, 2022.

Strauch, Ingo. (2007–2008), “The Bajaur collection: A new collection of Kharoṣṭhī manuscripts. A preliminary catalogue and survey.”

Thrangu Rinpoche, Khenchen et al, trans. The Ornament of Clear Realization. Auckland: Zhyisil Chokyi Ghatsal Charitable Trust Publications, 2004.

Tibetan Classics Translators Guild of New York, trans. The Dharma Council (Dharmasaṅgīti, Toh 238). 84000: Translating the Words of the Buddha, 2024.

Vienna Buddhist Translation Studies Group, trans. The Questions of Rāṣṭrapāla (Rāṣṭrapālaparipṛcchāsūtra, Toh 62). 84000: Translating the Words of the Buddha, 2021.

Williams, Paul. Mahāyāna Buddhism. London: Routledge, 1989.

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

abdomen is not misshapen

sku ma rnyongs pa

སྐུ་མ་རྙོངས་པ།

abhugnakukṣitā

g.2

abdomen is slender

phyal phyang nge ba

ཕྱལ་ཕྱང་ངེ་བ།

kṣāmodaratā

g.3

abdomen that is unwrinkled

sku la gnyer ma med pa

སྐུ་ལ་གཉེར་མ་མེད་པ།

mṛṣṭakukṣitā

g.4

Ābhāsvara

’od gsal

འོད་གསལ།

ābhāsvara

g.5

abide

gnas

གནས།

adhitiṣṭhati

g.6

abides in the sense field of infinite consciousness

rnam shes mtha’ yas skye mched la gnas pa

རྣམ་ཤེས་མཐའ་ཡས་སྐྱེ་མཆེད་ལ་གནས་པ།

vijñānānantyāyatanaṃ viharati

g.7

abides in the sense field of infinite space

nam mkha’ mtha’ yas skye mched la gnas pa

ནམ་མཁའ་མཐའ་ཡས་སྐྱེ་མཆེད་ལ་གནས་པ།

ākāśānantyāyatanaṃ viharati

g.8

abiding

gnas pa

གནས་པ།

adhitiṣṭhan

g.10

abiding nature of all things

chos rnams kyi chos gnas pa nyid

ཆོས་རྣམས་ཀྱི་ཆོས་གནས་པ་ཉིད།

dharmasthititā

g.12

abiding of phenomena in the real nature

de bzhin nyid du chos gnas pa

དེ་བཞིན་ཉིད་དུ་ཆོས་གནས་པ།

tathatādharmasthiti

g.14

abode

gnas

གནས།

layana

g.24

acceptance

bzod pa

བཟོད་པ།

kṣānti

g.26

accepted

yongs su zin pa

ཡོངས་སུ་ཟིན་པ།

parigṛhīta

g.30

acquisitiveness

kun tu ’dzin pa’i sems
yongs su ’dzin pa

ཀུན་ཏུ་འཛིན་པའི་སེམས།
ཡོངས་སུ་འཛིན་པ།

āgrahacitta
udgrahacitta
parigraha

g.33

actual birth

skye ba

སྐྱེ་བ།

jāti

g.34

actualize

mngon sum du byed
mngon par grub

མངོན་སུམ་དུ་བྱེད།
མངོན་པར་གྲུབ།

sākṣātkaroti
abhinirvartate
abhinirharati

g.43

afflicted mental state

nyon mongs
kun nas nyong mongs pa
sems las byung ba’i nye ba’i nyon mongs pa

ཉོན་མོངས།
ཀུན་ནས་ཉོང་མོངས་པ།
སེམས་ལས་བྱུང་བའི་ཉེ་བའི་ཉོན་མོངས་པ།

kleśa
saṃkleśa
caitasikopakleśa

g.45

afraid (be)

dngang

དངང་།

saṃtrāsam apadyate

g.47

agent

byed du ’jug pa po
byed pa po

བྱེད་དུ་འཇུག་པ་པོ།
བྱེད་པ་པོ།

kārāpaka
kartṛ

g.58

aging and death

rga shi

རྒ་ཤི།

jarāmaraṇa

g.59

agitation

’khrugs pa

འཁྲུགས་པ།

kṣobhaṇa

g.60

agitation and regret

rgod pa dang ’gyod pa

རྒོད་པ་དང་འགྱོད་པ།

auddhatyakaukṛtya

g.61

Akaniṣṭha

’og min

འོག་མིན།

akaniṣṭha

g.64

alertness

shes bzhin

ཤེས་བཞིན།

samprajanya

g.72

already

phyis

ཕྱིས།

g.74

Amoghadarśin

mthong ba don yod

མཐོང་བ་དོན་ཡོད།

amoghadarśin

g.76

Anabhraka

sprin med
mi che ba

སྤྲིན་མེད།
མི་ཆེ་བ།

anabhraka

g.77

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.78

anger

khro ba

ཁྲོ་བ།

krodha

g.79

Anikṣiptadhura

brtson pa mi gtong ba

བརྩོན་པ་མི་གཏོང་བ།

anikṣiptadhura

g.84

antigod

lha ma yin

ལྷ་མ་ཡིན།

asura

g.85

Anupamacintin

blo gros dpe med

བློ་གྲོས་དཔེ་མེད།

anupamacintin

g.86

Aparagodānīya

ba glang spyod

བ་གླང་སྤྱོད།

aparagodānīya

g.91

application of mindfulness which, with regard to feelings, observes feelings

tshor ba’i rjes su lta ba’i dran pa nye bar gzhag pa

ཚོར་བའི་རྗེས་སུ་ལྟ་བའི་དྲན་པ་ཉེ་བར་གཞག་པ།

vedanānupaśyīsmṛtyupasthāna

g.92

application of mindfulness which, with regard to phenomena, observes phenomena

chos kyi rjes su lta ba’i dran pa nye bar gzhag pa

ཆོས་ཀྱི་རྗེས་སུ་ལྟ་བའི་དྲན་པ་ཉེ་བར་གཞག་པ།

dharmānupaśyīsmṛtyupasthāna

g.93

application of mindfulness which, with regard to the mind, observes the mind

sems kyi rjes su lta ba’i dran pa nye bar gzhag pa

སེམས་ཀྱི་རྗེས་སུ་ལྟ་བའི་དྲན་པ་ཉེ་བར་གཞག་པ།

cittānupaśyīsmṛtyupasthāna

g.94

application of mindfulness which, with regard to the physical body, observes the physical body

lus kyi rjes su lta ba’i dran pa nye bar gzhag pa

ལུས་ཀྱི་རྗེས་སུ་ལྟ་བའི་དྲན་པ་ཉེ་བར་གཞག་པ།

kāyānupaśyīsmṛtyupasthāna

g.95

applications of mindfulness

dran pa nye bar gzhag pa

དྲན་པ་ཉེ་བར་གཞག་པ།

smṛtyupasthāna

g.96

apprehend

dmigs

དམིགས།

upalabhate

g.100

appropriate

yongs su ’dzin

ཡོངས་སུ་འཛིན།

parigṛhṇāti

g.101

Apramāṇābha

tshad med ’od

ཚད་མེད་འོད།

apramāṇābha

g.102

Apramāṇaśubha

tshad med dge

ཚད་མེད་དགེ

apramāṇaśubha

g.104

arhat

dgra bcom pa

དགྲ་བཅོམ་པ།

arhat

g.105

arising

skye ba

སྐྱེ་བ།

utpādita

g.112

Asaṅga

thogs med

ཐོགས་མེད།

asaṅga

g.114

ascetic supremacy

brtul zhugs mchog ’dzin

བརྟུལ་ཞུགས་མཆོག་འཛིན།

vrataparāmarśa

g.115

Aśoka

mya ngan med

མྱ་ངན་མེད།

aśoka

g.116

aspect of liberation

rnam par thar pa

རྣམ་པར་ཐར་པ།

vimokṣa

g.117

aspirationlessness

smon pa med pa

སྨོན་པ་མེད་པ།

apraṇihita

g.118

assembly

g.yog ’khor

གཡོག་འཁོར།

parivāra

g.122

Atapa

mi gdung ba

མི་གདུང་བ།

atapa

g.125

attachment to the world system of form

gzugs kyi ’dod chags

གཟུགས་ཀྱི་འདོད་ཆགས།

ruparāga

g.126

attachment to the world system of formlessness

gzugs med pa’i ’dod chags

གཟུགས་མེད་པའི་འདོད་ཆགས།

ārūpyarāga

g.127

attainment

thob pa

ཐོབ་པ།

prāpti

g.129

attention

yid la byed pa

ཡིད་ལ་བྱེད་པ།

manaskāra

g.130

attentiveness

yid la byed pa

ཡིད་ལ་བྱེད་པ།

manaskāra

g.132

attract

sdud par byed pa
yongs su sdud

སྡུད་པར་བྱེད་པ།
ཡོངས་སུ་སྡུད།

saṃgṛhnati
anughṛhṇāti

g.133

attractive

sdug pa

སྡུག་པ།

śubha

g.134

aureole

’od

འོད།

prabhā

g.138

Avalokiteśvara

spyan ras gzigs dbang phyug

སྤྱན་རས་གཟིགས་དབང་ཕྱུག

avalokiteśvara

g.139

Avṛha

mi che ba

མི་ཆེ་བ།

avṛha

g.140

awareness

rig pa

རིག་པ།

vidyā

g.152

beginner bodhisattva

byang chub sems dpa’ dang po ba

བྱང་ཆུབ་སེམས་དཔའ་དང་པོ་བ།

prathamabodhisattva

g.154

benediction

gtam ’dre ba

གཏམ་འདྲེ་བ།

ālapana

g.155

bestow

sbyin par byed

སྦྱིན་པར་བྱེད།

dāyikā karoti

g.157

Bhadrapāla

bzang skyong

བཟང་སྐྱོང་།

bhadrapāla

g.159

birth

skyes pa

སྐྱེས་པ།

jāti

g.163

blessed one

bcom ldan ’das

བཅོམ་ལྡན་འདས།

bhagavat

While the Sanskrit term simply means “fortunate,” “illustrious,” or “revered,” Tibetan hermeneutics defines the term as denoting a teacher or buddha who primordially subdues (bcom) the four demonic forces, possesses (ldan) the six attributes of greatness (che ba’i yon tan drug, viz: lordship, noble form, glory, fame, gnosis, and perseverance), and transcends (’das) all sorrow, without abiding in the extremes of existence and quiescence. Used in this text to refer to the Buddha Śākyamuni.

Also translated here as “Lord” (See also n.19).

g.164

bliss

bde ba

བདེ་བ།

sukha

g.167

blue appearance

sngon por lta bur ston pa

སྔོན་པོར་ལྟ་བུར་སྟོན་པ།

nīlanidarśana

g.168

blue lotus

ut pa la

ཨུཏ་པ་ལ།

utpala

g.169

blue reflection

’od sngon po’i ’byung ba

འོད་སྔོན་པོའི་འབྱུང་བ།

nīlanirbhāsa

g.170

bodhisattva

byang chub sems dpa’

བྱང་ཆུབ་སེམས་དཔའ།

bodhisattva

A being who is dedicated to the cultivation and fulfilment of the altruistic intention to attain manifestly perfect buddhahood, traversing the five bodhisattva paths and ten bodhisattva levels. Bodhisattvas purposely opt to remain within cyclic existence in order to liberate all sentient beings, instead of simply seeking personal freedom from suffering. Philosophically, they realize the two aspects of selflessness, with respect to afflicted mental states and the nature of all phenomena.

(See also n.27.)

g.185

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 (Mahābrahmā).

g.186

Brahmakāyika

tshangs ris

ཚངས་རིས།

brahmakāyika

g.187

Brahmapariṣadya

tshangs ’khor

ཚངས་འཁོར།

brahmapariṣadya

g.188

Brahmapurohita

tshangs pa’i mdun na ’don

ཚངས་པའི་མདུན་ན་འདོན།

brahmapurohita

g.191

branches of enlightenment

byang chub kyi yan lag

བྱང་ཆུབ་ཀྱི་ཡན་ལག

bodhyaṅga

g.192

Bṛhatphala

’bras bu che

འབྲས་བུ་ཆེ།

bṛhatphala

g.196

buddha

sangs rgyas

སངས་རྒྱས།

buddha

g.197

buddha body of emanation

sprul pa’i sku

སྤྲུལ་པའི་སྐུ།

nirmāṇakaya

g.202

buddha body of reality

chos kyi sku

ཆོས་ཀྱི་སྐུ།

dharmakāya

g.203

buddhafield

zhing khams

ཞིང་ཁམས།

kṣetra

g.205

burning tree stump

sdong dum tshig pa

སྡོང་དུམ་ཚིག་པ།

dagdhasthūṇākṛti

g.207

calm

zhi ba

ཞི་བ།

śānti

g.208

calmness

zhi ba

ཞི་བ།

śānti

g.210

Candragarbha

zla ba’i snying po

ཟླ་བའི་སྙིང་པོ།

candragarbha

g.211

capable of assuming material form

gzugs su rung ba

གཟུགས་སུ་རུང་བ།

rūpya

g.212

captivating speech

gzung ba’i tshig

གཟུང་བའི་ཚིག

grahaṇapada

g.216

Caturmahārājakāyika

rgyal chen bzhi’i ris

རྒྱལ་ཆེན་བཞིའི་རིས།

caturmahārājakāyika

g.221

cessation of contaminants

zag pa zad pa

ཟག་པ་ཟད་པ།

kṣīnāsrava
āsravakṣaya

g.222

cessation of delusion

gti mug zad pa

གཏི་མུག་ཟད་པ།

mohakṣaya

g.223

cessation of desire

’dod chags zad pa

འདོད་ཆགས་ཟད་པ།

rāgakṣaya

g.224

cessation of hatred

zhe sdang zad pa

ཞེ་སྡང་ཟད་པ།

dveṣakṣaya

g.225

chapter

le’u

ལེའུ།

parivarta

g.226

chiliocosm

stong chung ngu’i ’jig rten gyi khams

སྟོང་ཆུང་ངུའི་འཇིག་རྟེན་གྱི་ཁམས།

sāhasralokadhātu

g.227

clear realization

mngon par rtogs pa

མངོན་པར་རྟོགས་པ།

abhisamaya

g.231

cognition

shes pa

ཤེས་པ།

jñāna

g.232

cognizance

rnam par shes par byed pa

རྣམ་པར་ཤེས་པར་བྱེད་པ།

vijñāpanī

g.240

compassion

snying rje

སྙིང་རྗེ།

karuṇā

g.242

completely perfect buddha

yang dag par rdzogs pa’i sangs rgyas

ཡང་དག་པར་རྫོགས་པའི་སངས་རྒྱས།

samyaksaṃbuddha
samyaksambuddhatva

g.246

comprehensibility

’dzin pa

འཛིན་པ།

nimittodgrahaṇa
udgrahaṇa

g.247

conceive of

rtog par byed

རྟོག་པར་བྱེད།

kalpayati

g.249

conceptual elaboration

spros pa

སྤྲོས་པ།

prapañca

g.256

conditioned

’dus byas

འདུས་བྱས།

saṃskṛta

g.258

conditioned phenomena

’dus byas kyi chos

འདུས་བྱས་ཀྱི་ཆོས།

saṃskṛtadharma

Conditioned phenomena, as described in 2.81, include the following: the world system of desire, the world system of form, the world system of formlessness, and likewise, the five psycho-physical aggregates, the four meditative concentrations, the four immeasurable aspirations, the four formless meditative absorptions, and similarly, all those [aforementioned] attributes extending from the four applications of mindfulness, up to and including the eighteen distinct qualities of the buddhas.

(See also n.141).

g.259

conditioning

mngon par ’du byed pa

མངོན་པར་འདུ་བྱེད་པ།

abhisaṃskāra

g.261

conduct

spyod pa

སྤྱོད་པ།

caryā

g.264

confidence

dang ba

དང་བ།

prasāda

g.267

consciousness

rnam par shes pa

རྣམ་པར་ཤེས་པ།

vijñāna

Third of the twelve links of dependent origination. Consciousness is defined as “an awareness which is knowing and luminous.” Not being physical, it lacks resistance to obstruction. It has neither shape nor color, and it can be experienced but not externally perceived as an object. A distinction is made between the mundane consciousness of sentient beings, and the gnosis of the buddhas. In the context‌ of the present discourse, the former includes six aspects of consciousness, namely, visual consciousness, auditory consciousness, olfactory consciousness, tactile consciousness, and mental consciousness, the last of which objectively refers to mental phenomena.

g.271

consider

mos par byed

མོས་པར་བྱེད།

adhimucyate

g.272

consider

yang dag par rjes su lta ba
yang dag par rjes su mthong ba

ཡང་དག་པར་རྗེས་སུ་ལྟ་བ།
ཡང་དག་པར་རྗེས་སུ་མཐོང་བ།

samanupaśyati

g.275

contemplation

nges par sems pa

ངེས་པར་སེམས་པ།

upanidhyāpana

g.276

contemplation of a bloated corpse

rnam par bam pa’i ’du shes

རྣམ་པར་བམ་པའི་འདུ་ཤེས།

vyādhmātakasaṃjñā

g.277

contemplation of a bloody corpse

rnam par dmar ba’i ’du shes

རྣམ་པར་དམར་བའི་འདུ་ཤེས།

vilohitakasaṃjñā

g.278

contemplation of a blue-black corpse

rnam par sngos pa’i ’du shes

རྣམ་པར་སྔོས་པའི་འདུ་ཤེས།

vinīlakasaṃjñā

g.279

contemplation of a devoured corpse

rnam par zos pa’i ’du shes

རྣམ་པར་ཟོས་པའི་འདུ་ཤེས།

vikhāditakasaṃjñā

g.280

contemplation of a dismembered corpse

rnam par ’thor ba’i ’du shes

རྣམ་པར་འཐོར་བའི་འདུ་ཤེས།

vikṣiptakasaṃjñā

g.281

contemplation of a putrefied corpse

rnam par rnags pa’i ’du shes

རྣམ་པར་རྣགས་པའི་འདུ་ཤེས།

vipūyakasamjñā

g.282

contemplation of a skeleton

rus gong gi ’du shes

རུས་གོང་གི་འདུ་ཤེས།

asthisaṃjñā

g.283

contemplation of a worm-infested corpse

rnam par ’bus gzhigs pa’i ’du shes

རྣམ་པར་འབུས་གཞིགས་པའི་འདུ་ཤེས།

vipaḍumakasaṃjñā

g.284

contemplation of an immolated corpse

rnam par tshig pa’i ’du shes

རྣམ་པར་ཚིག་པའི་འདུ་ཤེས།

vidagdhakasaṃjñā

g.285

context

gleng gzhi

གླེང་གཞི།

nidāna

g.296

correct

rigs

རིགས།

yukta

g.297

correct action

yang dag pa’i las kyi mtha’

ཡང་དག་པའི་ལས་ཀྱི་མཐའ།

samyakkarmānta

g.298

correct delight

dga’ ba yang dag
dga’ ba yang dag byang chub kyi yan lag

དགའ་བ་ཡང་དག
དགའ་བ་ཡང་དག་བྱང་ཆུབ་ཀྱི་ཡན་ལག

prīti
prītibodhyaṅga

g.299

correct doctrinal analysis

chos rab tu rnam par ’byed pa
chos rab tu rnam par ’byed pa yang dag byang chub kyi yan lag

ཆོས་རབ་ཏུ་རྣམ་པར་འབྱེད་པ།
ཆོས་རབ་ཏུ་རྣམ་པར་འབྱེད་པ་ཡང་དག་བྱང་ཆུབ་ཀྱི་ཡན་ལག

dharmapravicaya
dharmapravicayabodhyaṅga

g.300

correct effort

yang dag pa’i rtsol ba

ཡང་དག་པའི་རྩོལ་བ།

samyagvyāyāma

g.301

correct equanimity

btang snyoms yang dag
btang snyoms yang dag byang chub kyi yan lag

བཏང་སྙོམས་ཡང་དག
བཏང་སྙོམས་ཡང་དག་བྱང་ཆུབ་ཀྱི་ཡན་ལག

upekṣā
upekṣābodhyaṅga

g.302

correct exertion

yang dag par spong ba

ཡང་དག་པར་སྤོང་བ།

prahāṇa

g.303

correct ideation

yang dag pa’i rtog pa

ཡང་དག་པའི་རྟོག་པ།

samyaksaṃkalpa

g.304

correct livelihood

yang dag pa’i ’tsho ba

ཡང་དག་པའི་འཚོ་བ།

samyagājīva

g.305

correct meditative stability

ting nge ’dzin yang dag
ting nge ’dzin yang dag byang chub kyi yan lag

ཏིང་ངེ་འཛིན་ཡང་དག
ཏིང་ངེ་འཛིན་ཡང་དག་བྱང་ཆུབ་ཀྱི་ཡན་ལག

samādhi
samādhibodhyaṅga

g.306

correct meditative stability

yang dag pa’i ting nge ’dzin

ཡང་དག་པའི་ཏིང་ངེ་འཛིན།

samyaksamādhi

g.307

Correct mental and physical refinement

shin tu sbyangs pa

ཤིན་ཏུ་སྦྱངས་པ།

praśrabdhi

g.308

correct perseverance

brtson ’grus yang dag byang chub kyi yan lag
brtson ’grus yang dag

བརྩོན་འགྲུས་ཡང་དག་བྱང་ཆུབ་ཀྱི་ཡན་ལག
བརྩོན་འགྲུས་ཡང་དག

vīryabodhyaṅga
vīrya

g.309

correct recollection

dran pa yang dag
dran pa yang dag byang chub kyi yan lag

དྲན་པ་ཡང་དག
དྲན་པ་ཡང་དག་བྱང་ཆུབ་ཀྱི་ཡན་ལག

smṛti
smṛtibodhyaṅga

g.310

correct recollection

yang dag pa’i dran pa

ཡང་དག་པའི་དྲན་པ།

samyaksmṛti

g.311

correct speech

yang dag pa’i ngag

ཡང་དག་པའི་ངག

samyagvāg

g.312

correct view

yang dag pa’i lta ba

ཡང་དག་པའི་ལྟ་བ།

samyagdṛṣṭi

g.318

courage

spobs pa

སྤོབས་པ།

pratibhāna

g.320

covetousness

brnab sems

བརྣབ་སེམས།

abhidhyā
abhidhyā granthā

g.321

craving

sred pa

སྲེད་པ།

tṛṣṇā

g.332

cultivate

sgom

སྒོམ།

bhāvayati

g.333

cultivation

bsgom pa

བསྒོམ་པ།

bhāvanā

g.334

cyclic existence

’khor ba

འཁོར་བ།

saṃsāra

g.336

daughter of enlightened heritage

rigs kyi bu mo

རིགས་ཀྱི་བུ་མོ།

kuladuhitā
kulaputrī

g.344

defining characteristic

mtshan nyid

མཚན་ཉིད།

lakṣaṇa

g.347

definitive knowledge of all the afflicted and purified mental states and their emergence, with respect to the faculties, powers, branches of enlightenment, aspects of liberation, meditative concentrations, meditative stabilities, and formless absorption

dbang po dang stobs dang byang chub kyi yan lag dang rnam par thar pa dang bsam gtan dang ting nge ’dzin dang snyoms par ’jug pa’i kun nas nyon mongs pa dang rnam par byang ba dang ldang pa shes pa yang dag pa ji lta ba bzhin du rab tu shes pa

དབང་པོ་དང་སྟོབས་དང་བྱང་ཆུབ་ཀྱི་ཡན་ལག་དང་རྣམ་པར་ཐར་པ་དང་བསམ་གཏན་དང་ཏིང་ངེ་འཛིན་དང་སྙོམས་པར་འཇུག་པའི་ཀུན་ནས་ཉོན་མོངས་པ་དང་རྣམ་པར་བྱང་བ་དང་ལྡང་པ་ཤེས་པ་ཡང་དག་པ་ཇི་ལྟ་བ་བཞིན་དུ་རབ་ཏུ་ཤེས་པ།

sarvendriyabalabodhyaṅgavimokṣadhyānasamādhisamāpattisaṃkleśavyavadāna-vyuthānayathābhūtaprajñāna

g.348

definitive knowledge of multiple world systems and diverse dispositions

’jig rten kyi khams du ma pa khams sna tshogs pa yang dag pa ji lta ba bzhin du rab tu shes pa

འཇིག་རྟེན་ཀྱི་ཁམས་དུ་མ་པ་ཁམས་སྣ་ཚོགས་པ་ཡང་དག་པ་ཇི་ལྟ་བ་བཞིན་དུ་རབ་ཏུ་ཤེས་པ།

nānalokadhātunānadhātuyathābhūtaprajñāna

g.349

definitive knowledge of the diversity of inclinations and the multiplicity of inclinations that other sentient beings and other individuals have

sems can gzhan dag dang gang zag gzhan rnams kyi mos pa sna tshogs nyid dang mos pa du ma nyid yang dag pa ji lta ba bzhin du rab tu shes pa

སེམས་ཅན་གཞན་དག་དང་གང་ཟག་གཞན་རྣམས་ཀྱི་མོས་པ་སྣ་ཚོགས་ཉིད་དང་མོས་པ་དུ་མ་ཉིད་ཡང་དག་པ་ཇི་ལྟ་བ་བཞིན་དུ་རབ་ཏུ་ཤེས་པ།

anyasattvapudgala-nānādhimuktyanekādhimuktiyathābhūtaprajñāna

g.350

definitive knowledge of the paths that lead anywhere

thams cad du ’gro ba’i lam yang dag pa ji lta ba bzhin du rab tu shes pa

ཐམས་ཅད་དུ་འགྲོ་བའི་ལམ་ཡང་དག་པ་ཇི་ལྟ་བ་བཞིན་དུ་རབ་ཏུ་ཤེས་པ།

sarvatragāmanī-pratipadyathābhūtaprajñāna

g.351

definitive knowledge of the recollection of multiple past abodes, and of the transference of consciousness at the death and birth of all sentient beings

sngon gyi gnas rnam pa du ma rjes su dran pa dang sems can rnams kyi ’chi ’pho dang skye ba yang dag pa ji lta ba bzhin du rab tu shes pa

སྔོན་གྱི་གནས་རྣམ་པ་དུ་མ་རྗེས་སུ་དྲན་པ་དང་སེམས་ཅན་རྣམས་ཀྱི་འཆི་འཕོ་དང་སྐྱེ་བ་ཡང་དག་པ་ཇི་ལྟ་བ་བཞིན་དུ་རབ་ཏུ་ཤེས་པ།

anekapūrvanivāsānusmṛticyutyutpattiyathābhūtaprajñāna

g.352

definitive knowledge of whether the acumen of other sentient beings and other individuals is supreme or not

sems can gzhan dag dang gang zag gzhan rnams kyi dbang po mchog dang mchog ma yin pa nyid yang dag pa ji lta ba bzhin du rab tu shes pa

སེམས་ཅན་གཞན་དག་དང་གང་ཟག་གཞན་རྣམས་ཀྱི་དབང་པོ་མཆོག་དང་མཆོག་མ་ཡིན་པ་ཉིད་ཡང་དག་པ་ཇི་ལྟ་བ་བཞིན་དུ་རབ་ཏུ་ཤེས་པ།

anyasattvapudgalendriyavarāvara-yathābhūtaprajñāna

g.353

definitive knowledge that things which are impossible are indeed impossible

gnas ma yin pa la yang gnas ma yin par yang dag pa ji lta ba bzhin du rab tu shes pa

གནས་མ་ཡིན་པ་ལ་ཡང་གནས་མ་ཡིན་པར་ཡང་དག་པ་ཇི་ལྟ་བ་བཞིན་དུ་རབ་ཏུ་ཤེས་པ།

asthānāsthānayathābhūtaprajñāna

g.354

definitive knowledge that things which are possible are indeed possible

gnas la yang gnas su yang dag pa ji lta ba bzhin du rab tu shes pa

གནས་ལ་ཡང་གནས་སུ་ཡང་དག་པ་ཇི་ལྟ་བ་བཞིན་དུ་རབ་ཏུ་ཤེས་པ།

sthānasthānayathābhūtaprajñāna

g.355

definitive knowledge that through one’s own extrasensory powers one has actualized, achieved, and maintained in this very lifetime the liberation of mind and the liberation of wisdom in the state that is free from contaminants because all contaminants have ceased

zag pa zad pa yang dag pa ji lta ba bzhin du rab tu shes pa
zag pa zad pa

ཟག་པ་ཟད་པ་ཡང་དག་པ་ཇི་ལྟ་བ་བཞིན་དུ་རབ་ཏུ་ཤེས་པ།
ཟག་པ་ཟད་པ།

āsrava-kṣayayathābhūtaprajñāna
āsrava-kṣaya

g.356

definitive knowledge, through possibilities and causes, of the maturation of past, future, and present actions, and of those who undertake such actions

’das pa dang ma ’ongs pa dang da ltar byung ba’i las rnams dang las yang dag par len pa rnams kyi rnam par smin pa gnas kyi sgo dang rgyu’i sgo nas yang dag pa ji lta ba bzhin du rab tu shes pa

འདས་པ་དང་མ་འོངས་པ་དང་ད་ལྟར་བྱུང་བའི་ལས་རྣམས་དང་ལས་ཡང་དག་པར་ལེན་པ་རྣམས་ཀྱི་རྣམ་པར་སྨིན་པ་གནས་ཀྱི་སྒོ་དང་རྒྱུའི་སྒོ་ནས་ཡང་དག་པ་ཇི་ལྟ་བ་བཞིན་དུ་རབ་ཏུ་ཤེས་པ།

atītānāgatapratyutpannasarvakarmasamādānahetuvipākayathābhūta-prajñāna

g.360

deluded

rnam par rmongs pa

རྣམ་པར་རྨོངས་པ།

vimūḍha

g.361

delusion

gti mug

གཏི་མུག

moha

g.362

demonic force

bdud

བདུད།

māra

g.365

designated

btags pa

བཏགས་པ།

prajñapta

g.367

desire

’dod chags

འདོད་ཆགས།

rāga

g.371

determine

so sor brtag

སོ་སོར་བརྟག

pratyavekṣate

g.375

dhāraṇī

gzungs

གཟུངས།

dhāraṇī

g.376

dhāraṇī gateways

gzungs kyi sgo

གཟུངས་ཀྱི་སྒོ།

dhāraṇīmukha

g.377

Dharma

chos

ཆོས།

dharma

The term dharma (chos) conveys ten different meanings, according to Vasubandhu’s Vyākhyāyukti. In the context‌ of the present work, it may mean “sacred doctrine” (also rendered “Dharma” in this translation), the “attributes” which buddhas and bodhisattvas acquire, “phenomena” or “things” in general, and, more specifically, “mental phenomena” which are the object of the mental faculty (manas, yid).

g.378

dichiliocosm

stong gnyis pa bar ma’i ’jig rten gyi khams

སྟོང་གཉིས་པ་བར་མའི་འཇིག་རྟེན་གྱི་ཁམས།

dvisāharsamadhyamalokadhātu

g.390

discriminative awareness

shes rab

ཤེས་རབ།

prajñā

g.391

disintegrate

’jig par ’gyur

འཇིག་པར་འགྱུར།

vinaśyati

g.405

do not consider

yang dag par rjes su mi mthong ba

ཡང་དག་པར་རྗེས་སུ་མི་མཐོང་བ།

na samanupaśyati

g.412

don the great armor

go cha chen po gyon par byed

གོ་ཆ་ཆེན་པོ་གྱོན་པར་བྱེད།

mahāsaṃnāhaḥ saṃnahyate

g.414

dream

rmi lam

རྨི་ལམ།

svapna

g.416

dullness and sleepiness

rmugs gnyid

རྨུགས་གཉིད།

styānaniddha

g.419

earth element

sa’i khams

སའི་ཁམས།

bhūdhātu

g.420

echo

brag ca

བྲག་ཅ།

pratiśabda

g.421

eight aspects of liberation

rnam par thar pa brgyad

རྣམ་པར་ཐར་པ་བརྒྱད།

aṣṭavimokṣa

g.424

eight sense fields of mastery

zil gyis gnon pa’i skye mched brgyad

ཟིལ་གྱིས་གནོན་པའི་སྐྱེ་མཆེད་བརྒྱད།

aṣṭābhibhvāyatana

g.426

eighteen aspects of emptiness

stong pa nyid bco brgyad

སྟོང་པ་ཉིད་བཅོ་བརྒྱད།

aṣṭadaśaśūnyatā

g.427

eighteen distinct qualities of the buddhas

sangs rgyas kyi chos ma ’dres pa bco brgyad

སངས་རྒྱས་ཀྱི་ཆོས་མ་འདྲེས་པ་བཅོ་བརྒྱད།

aṣṭādaśāveṇikabuddhadharma

g.430

eighteen sensory elements

khams bco brgyad

ཁམས་བཅོ་བརྒྱད།

aṣṭadaśadhātu

g.432

eighty excellent minor marks

dpe byad bzang po brgyad cu

དཔེ་བྱད་བཟང་པོ་བརྒྱད་ཅུ།

asītyānuvyañjana

g.433

elder

gnas brtan

གནས་བརྟན།

sthavira

g.437

eleven aspects of knowledge

shes pa bcu gcig

ཤེས་པ་བཅུ་གཅིག

ekadaśajñāna

g.439

emanational display

rnam par rtse ba

རྣམ་པར་རྩེ་བ།

vikrīḍana

g.440

emancipation

rnam par grol ba

རྣམ་པར་གྲོལ་བ།

vimoca

g.441

emancipation from cyclic existence

nges par ’byung ba

ངེས་པར་འབྱུང་བ།

niḥsaraṇa
niryāṇa

g.442

emerge

’byung bar ’gyur

འབྱུང་བར་འགྱུར།

prādurbhāvo bhavati

g.443

emotional experience

myong ba

མྱོང་བ།

anubhava

g.444

empathetic joy

dga’ ba

དགའ་བ།

muditā

g.445

emptiness

stong pa nyid

སྟོང་པ་ཉིད།

śūnyatā

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 independently from the complex network of factors that gives rise to their 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.447

emptiness of all things

chos thams cad stong pa nyid

ཆོས་ཐམས་ཅད་སྟོང་པ་ཉིད།

sarvadharmaśūnyatā

g.448

emptiness of both external and internal phenomena

phyi nang stong pa nyid

ཕྱི་ནང་སྟོང་པ་ཉིད།

adhyātmabahirdhāśūnyatā

g.449

emptiness of conditioned phenomena

’dus byas stong pa nyid

འདུས་བྱས་སྟོང་པ་ཉིད།

saṃskṛtaśūnyatā

g.450

emptiness of emptiness

stong pa nyid stong pa nyid

སྟོང་པ་ཉིད་སྟོང་པ་ཉིད།

śūnyatāśūnyatā

g.451

emptiness of essential nature

ngo bo nyid stong pa nyid

ངོ་བོ་ཉིད་སྟོང་པ་ཉིད།

svabhāvaśūnyatā

g.452

emptiness of external phenomena

phyi stong pa nyid

ཕྱི་སྟོང་པ་ཉིད།

bahirdhāśūnyatā

g.453

emptiness of great extent

chen po stong pa nyid

ཆེན་པོ་སྟོང་པ་ཉིད།

mahāśūnyatā

g.454

emptiness of inherent existence

rang bzhin stong pa nyid

རང་བཞིན་སྟོང་པ་ཉིད།

prakṛtiśūnyatā

g.455

emptiness of internal phenomena

nang stong pa nyid

ནང་སྟོང་པ་ཉིད།

adhyātmaśūnyatā

g.456

emptiness of intrinsic defining characteristics

rang gi mtshan nyid stong pa

རང་གི་མཚན་ཉིད་སྟོང་པ།

nyid svalakṣaṇaśūnyatā

g.457

emptiness of non-apprehension

mi dmigs pa stong pa nyid

མི་དམིགས་པ་སྟོང་པ་ཉིད།

anupalambhaśūnyatā

g.458

emptiness of non-dispersal

dor ba med pa stong pa nyid

དོར་བ་མེད་པ་སྟོང་པ་ཉིད།

anavakāraśūnyatā

g.459

emptiness of non-entities

dngos po med pa stong pa nyid

དངོས་པོ་མེད་པ་སྟོང་པ་ཉིད།

abhāvaśūnyatā

g.460

emptiness of that which has neither beginning nor end

thog ma dang tha ma med pa stong pa nyid

ཐོག་མ་དང་ཐ་མ་མེད་པ་སྟོང་པ་ཉིད།

anavarāgraśūnyatā

g.461

emptiness of the essential nature of non-entities

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

དངོས་པོ་མེད་པའི་ངོ་བོ་ཉིད་སྟོང་པ་ཉིད།

abhāvasvabhāvaśūnyatā

g.462

emptiness of the unlimited

mtha’ las ’das pa stong pa nyid

མཐའ་ལས་འདས་པ་སྟོང་པ་ཉིད།

atyantaśūnyatā

g.463

emptiness of ultimate reality

don dam pa stong pa nyid

དོན་དམ་པ་སྟོང་པ་ཉིད།

paramārthaśūnyatā

g.464

emptiness of unconditioned phenomena

’dus ma byas stong pa nyid

འདུས་མ་བྱས་སྟོང་པ་ཉིད།

asaṃskṛtaśūnyatā

g.465

empty

stong pa

སྟོང་པ།

śūnya
śūnyataḥ

g.467

empty of inherent existence

rang bzhin gyis stong pa

རང་བཞིན་གྱིས་སྟོང་པ།

prakṛtiśūnya

g.470

encourage

yang dag par gzengs stod par byed

ཡང་དག་པར་གཟེངས་སྟོད་པར་བྱེད།

samuttejayati

g.477

endure

ther zug tu gnas

ཐེར་ཟུག་ཏུ་གནས།

kūṭasthā bhavati

g.478

enduring state

ther zug tu gnas pa

ཐེར་ཟུག་ཏུ་གནས་པ།

kūṭastha

g.483

engage in union

rnal ’byor du byed

རྣལ་འབྱོར་དུ་བྱེད།

yogam āpadati

g.484

engage with mental images

mtshan ma la spyod

མཚན་མ་ལ་སྤྱོད།

nimittacarati

g.485

engage with signs

mtshan ma la spyod

མཚན་མ་ལ་སྤྱོད།

nimittacarati

g.492

enlightened attribute

yon tan

ཡོན་ཏན།

guṇa

g.494

enlightenment

byang chub

བྱང་ཆུབ།

bodhi

g.495

enmity

’khon du ’dzin pa

འཁོན་དུ་འཛིན་པ།

upanāha

g.497

entering the stream

rgyun du zhugs pa

རྒྱུན་དུ་ཞུགས་པ།

śrota’āpanna

g.499

entity

dngos po

དངོས་པོ།

bhāva

g.502

envied

’dod par bya ba

འདོད་པར་བྱ་བ།

spṛhaṇīya

g.503

eon

bskal pa

བསྐལ་པ།

kalpa

According to the traditional Abhidharma understanding of cyclical time, a great eon (mahākalpa) is divided into eighty lesser or intervening eons. In the course of one great eon, the external universe and its sentient life takes form and later disappears. During the first twenty of the lesser eons, the universe is in the process of creation and expansion (vivartakalpa); during the next twenty it remains created; during the third twenty, it is in the process of destruction or contraction (samvartakalpa); and during the last quarter of the cycle, it remains in a state of destruction.

g.504

equal to the unequaled

mi mnyam pa dang mnyam pa

མི་མཉམ་པ་དང་མཉམ་པ།

asamasama

g.506

equanimity

btang snyoms

བཏང་སྙོམས།

upekṣā

g.507

eradication

tshar gcad pa

ཚར་གཅད་པ།

bhāgaccheda

g.510

essenceless nature

ngo bo nyid med pa

ངོ་བོ་ཉིད་མེད་པ།

niḥsvabhāvatā

g.513

essential nature

ngo bo nyid

ངོ་བོ་ཉིད།

svabhāva

Definition from the 84000 Glossary of Terms:

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

g.518

ethical conduct

tshul khrims
tshul

ཚུལ་ཁྲིམས།
ཚུལ།

śīla

Definition from the 84000 Glossary of Terms:

Morally virtuous or disciplined conduct and the abandonment of morally undisciplined conduct of body, speech, and mind. In a general sense, moral discipline is the cause for rebirth in higher, more favorable states, but it is also foundational to Buddhist practice as one of the three trainings (triśikṣā) and one of the six perfections of a bodhisattva. Often rendered as “ethics,” “discipline,” and “morality.”

g.523

exact knowledge of dharmas

chos so so yang dag par rig pa

ཆོས་སོ་སོ་ཡང་དག་པར་རིག་པ།

dharmapratisaṃvid

g.524

exact knowledge of eloquent expression

spobs pa so so yang dag par rig pa

སྤོབས་པ་སོ་སོ་ཡང་དག་པར་རིག་པ།

pratibhānapratisaṃvid

g.525

exact knowledge of language and lexical explanations

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

ངེས་པའི་ཚིག་སོ་སོ་ཡང་དག་པར་རིག་པ།

niruktapratisaṃvid

g.526

exact knowledge of meanings

don so so yang dag par rig pa

དོན་སོ་སོ་ཡང་དག་པར་རིག་པ།

arthapratisaṃvid

g.534

expanse of reality

chos kyi dbyings

ཆོས་ཀྱི་དབྱིངས།

dharmadhātu
dharmaniyāmatā

g.537

explanation

bsnyad pa

བསྙད་པ།

ākhyāta

g.540

extraneous entity

gzhan gyi dngos po

གཞན་གྱི་དངོས་པོ།

parabhāva

g.541

extrasensory power

mngon par shes pa

མངོན་པར་ཤེས་པ།

abhijñā

g.542

extrasensory power realizing knowledge of divine clairaudience

lha’i rna ba shes pa mngon sum du bya ba shes pa’i mngon par shes pa

ལྷའི་རྣ་བ་ཤེས་པ་མངོན་སུམ་དུ་བྱ་བ་ཤེས་པའི་མངོན་པར་ཤེས་པ།

divyaśrotrajñānasākṣātkriyājñānābhijñā

g.543

extrasensory power realizing knowledge of divine clairvoyance

lha’i mig shes pa mngon sum du bya ba shes pa’i mngon par shes pa

ལྷའི་མིག་ཤེས་པ་མངོན་སུམ་དུ་བྱ་བ་ཤེས་པའི་མངོན་པར་ཤེས་པ།

divyacakṣurjñānasākṣātkriyājñānābhijñā

g.544

extrasensory power realizing knowledge of [miraculous] activities

bya ba shes pa mngon sum du bya ba shes pa’i mngon par shes pa

བྱ་བ་ཤེས་པ་མངོན་སུམ་དུ་བྱ་བ་ཤེས་པའི་མངོན་པར་ཤེས་པ།

ṛddhividhijñasākṣātkriyājñānābhijñā
vidhijñasākṣātkriyājñānābhijñā

g.545

extrasensory power realizing knowledge of other minds

pha rol gyi sems shes pa mngon sum du bya ba shes pa’i mngon par shes pa

ཕ་རོལ་གྱི་སེམས་ཤེས་པ་མངོན་སུམ་དུ་བྱ་བ་ཤེས་པའི་མངོན་པར་ཤེས་པ།

paracittajñānasākṣātkriyājñānābhijñā

g.546

extrasensory power realizing knowledge of the cessation of contaminants

zag pa zad pa shes pa mngon sum du bya ba shes pa’i mngon par shes pa

ཟག་པ་ཟད་པ་ཤེས་པ་མངོན་སུམ་དུ་བྱ་བ་ཤེས་པའི་མངོན་པར་ཤེས་པ།

āsravakṣayajñānasākṣātkriyājñānābhijñā

g.547

extrasensory power realizing knowledge of the recollection of past lives

sngon gyi gnas rjes su dran pa shes pa mngon sum du bya ba shes pa’i mngon par shes pa

སྔོན་གྱི་གནས་རྗེས་སུ་དྲན་པ་ཤེས་པ་མངོན་སུམ་དུ་བྱ་བ་ཤེས་པའི་མངོན་པར་ཤེས་པ།

pūrvanivāsānusmṛtijñānasākṣātkriyājñānābhijñā

g.548

eye of divine clairvoyance

lha’i mig

ལྷའི་མིག

divyacakṣuḥ

g.549

eye of flesh

sha’i mig

ཤའི་མིག

māṃsacakṣuḥ

g.550

eye of the buddhas

sangs rgyas kyi mig

སངས་རྒྱས་ཀྱི་མིག

buddhacakṣuḥ

g.551

eye of the sacred doctrine

chos kyi mig

ཆོས་ཀྱི་མིག

dharmacakṣuḥ

g.552

eye of wisdom

shes rab kyi mig

ཤེས་རབ་ཀྱི་མིག

prajñācakṣuḥ

g.557

faculties endowed with the knowledge of all things

kun shes pa dang ldan pa’i dbang po

ཀུན་ཤེས་པ་དང་ལྡན་པའི་དབང་པོ།

ājñātāvīndriya

g.558

faculties that acquire the knowledge of all things

kun shes pa’i dbang po

ཀུན་ཤེས་པའི་དབང་པོ།

ājñendriya

g.559

faculties that will enable knowledge of all that is unknown

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

མི་ཤེས་པ་ཀུན་ཤེས་པར་བྱེད་པའི་དབང་པོ།

anājñātamājñāsyāmīndriya

g.560

faculty of faith

dad pa’i dbang po

དད་པའི་དབང་པོ།

śraddhendriya

g.561

faculty of meditative stability

ting nge ’dzin gyi dbang po

ཏིང་ངེ་འཛིན་གྱི་དབང་པོ།

samādhyindriya

g.562

faculty of perseverance

brtson ’grus kyi dbang po

བརྩོན་འགྲུས་ཀྱི་དབང་པོ།

vīryendriya

g.563

faculty of recollection

dran pa’i dbang po

དྲན་པའི་དབང་པོ།

smṛtyindriya

g.564

faculty of wisdom

shes rab kyi dbang po

ཤེས་རབ་ཀྱི་དབང་པོ།

prajñendriya

g.566

false view

lta bar gyur pa

ལྟ་བར་གྱུར་པ།

dṛṣṭikṛta

g.567

false views about perishable composites

’jig tshogs la lta ba

འཇིག་ཚོགས་ལ་ལྟ་བ།

satkāyadṛṣṭi

g.573

feelings

tshor ba

ཚོར་བ།

vedanā

g.578

fetter

kun tu sbyor ba

ཀུན་ཏུ་སྦྱོར་བ།

saṃyojana

g.581

final nirvāṇa

yongs su mya ngan las ’das pa

ཡོངས་སུ་མྱ་ངན་ལས་འདས་པ།

parinirvāṇa

Nirvāṇa, the state beyond sorrow, denotes the ultimate attainment of buddhahood, the permanent cessation of all suffering and the afflicted mental states which cause and perpetuate suffering, along with all misapprehension with regard to the nature of emptiness. As such, it is the antithesis of cyclic existence. Three types of nirvāṇa are identified: (1) the residual nirvāṇa where the person is still dependent on conditioned psycho-physical aggregates, (2) the non-residual nirvāṇa where the aggregates have also been consumed within emptiness, and (3) the non-abiding nirvāṇa transcending the extremes of phenomenal existence and quiescence. Final nirvāṇa implies the non-residual attainment.

g.582

finality of existence

yang dag pa’i mtha’

ཡང་དག་པའི་མཐའ།

bhūtakoṭi

g.585

fire element

me’i khams

མེའི་ཁམས།

agnidhātu

g.589

five extrasensory powers

mngon shes lnga

མངོན་ཤེས་ལྔ།

pañcābhijñā

g.590

five eyes

mig lnga

མིག་ལྔ།

pañcacakṣuḥ

g.591

five faculties

dbang po lnga

དབང་པོ་ལྔ།

pañcendriya

g.593

five fetters associated with the higher realms

gong ma’i cha mthun gyi kun sbyor lnga

གོང་མའི་ཆ་མཐུན་གྱི་ཀུན་སྦྱོར་ལྔ།

urdhvabhāgiyapañcasaṃyojana

g.594

five fetters associated with the lower realms

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

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

pañcāvarabhāgīyasaṃjoyana

g.599

five obscurations

sgrib pa lnga

སྒྲིབ་པ་ལྔ།

pañcanivaraṇa

g.600

five powers

stobs lnga

སྟོབས་ལྔ།

pañcabala

g.601

five psycho-physical aggregates

phung po lnga

ཕུང་པོ་ལྔ།

pañcaskandha

g.604

fixation

mngon par zhen pa

མངོན་པར་ཞེན་པ།

abhiniveśa

g.607

focus on

dmigs

དམིགས།

upalabhate

g.611

formative predispositions

’du byed

འདུ་བྱེད།

saṃskāra

Second of the twelve links of dependent origination. This term denotes the deep-seated predispositions inherited from past actions and experiences, some of which function in association with mind, while others do not. Formative predispositions are critical to the Buddhist understanding of the causal dynamics of karma and conditioning. It is the collection of such countless predispositions by afflicted mental states that constitutes the obscuration of misconceptions concerning the known range of phenomena, the total eradication of which occurs only when full awakening or buddhahood is achieved.

g.612

formless meditative absorptions

gzugs med pa’i snyoms par ’jug pa

གཟུགས་མེད་པའི་སྙོམས་པར་འཇུག་པ།

ārūpyasamāpatti

g.615

four applications of mindfulness

dran pa nye bar gzhag pa bzhi

དྲན་པ་ཉེ་བར་གཞག་པ་བཞི།

catuḥsmṛtyupasthāna

g.616

four assemblies

’khor bzhi

འཁོར་བཞི།

catuḥpariṣad

g.617

four assurances

mi ’jigs pa bzhi

མི་འཇིགས་པ་བཞི།

caturvaiśāradya

The four assurances are proclaimed by the tathāgatas, and can be found listed in 2.2 and 29.19 as: (1) “I claim to have attained genuinely perfect buddhahood;” (2) “I claim I am one whose contaminants have ceased;” (3) “I claim to have explained those things which cause obstacles;” (4) “I claim to have explained the path through which suffering will genuinely cease.” (See also n.56.)

These four are generally known by other names, i.e., the first is the “assurance in the knowledge of all things” (sarvadharmābhisambodhivaiśarādya, chos thams cad mkhyen pa la mi ’jigs pa), which the Buddha achieves for his own benefit; the second is the “assurance in the knowledge of the cessation of all contaminants” (sarvāśravakṣayajñānavaiśarādya, zag pa zad pa thams cad mkhyen pa la mi ’jigs pa), which the Buddha achieves for his own benefit; the third is the “assurance to declare that phenomena that obstruct the path will not engender any further negative outcomes” (anantarāyikadharmānanyathātvaviniścitavyākaraṇavaiśarādya, bar du gcod pa’i chos rnams gzhan du mi ’gyur bar nges pa’i lung bstan pa la mi ’jigs pa), which the Buddha achieves for others’ benefit; and the fourth is the “assurance that the path of renunciation through which all excellent attributes are to be obtained has been just so realized” (sarvasampadadhigamāya nairāṇikapratipattathātvavaiśarādya, bar du gcod pa’i chos rnams gzhan du mi ’gyur bar nges pa’i lung bstan pa la mi ’jigs pa), which the Buddha achieves for others’ benefit.

g.618

four attractive qualities of a bodhisattva

bsdu ba’i dngos po bzhi

བསྡུ་བའི་དངོས་པོ་བཞི།

catuḥsaṃgrahavastu

g.620

four continents

gling bzhi

གླིང་བཞི།

caturdvīpa

g.621

four correct exertions

yang dag par spong ba bzhi

ཡང་དག་པར་སྤོང་བ་བཞི།

catuḥprahāṇa

g.622

four formless meditative absorptions

gzugs med pa’i snyoms par ’jug pa bzhi

གཟུགས་མེད་པའི་སྙོམས་པར་འཇུག་པ་བཞི།

caturārūpyasamāpatti

g.623

four immeasurable aspirations

tshad med bzhi

ཚད་མེད་བཞི།

caturaprameya

g.625

four kinds of exact knowledge

so so yang dag par rig pa bzhi

སོ་སོ་ཡང་དག་པར་རིག་པ་བཞི།

catuḥpratisaṃvid

These four kinds of exact knowledge‍—the essentials through which the buddhas impart their teachings‍—comprise (1) exact knowledge of meanings, (2) exact knowledge of dharmas, (3) exact knowledge of their language and lexical explanations, and (4) exact knowledge of their eloquent expression. See 2.6.

On the philological origins of these four kinds of exact knowledge, see Konow (1941): 40, and the reconstructed Sanskrit on p. 107; also Dayal (1932): 259–267, and Sparham (2012 IV): 78–79.

g.626

four knots

mdud pa bzhi

མདུད་པ་བཞི།

caturgranthā

g.627

four meditative concentrations

bsam gtan bzhi

བསམ་གཏན་བཞི།

caturdhyāna

g.628

four misconceptions

phyin ci log pa bzhi

ཕྱིན་ཅི་ལོག་པ་བཞི།

caturviparyāsā

The four misconceptions, as found in 6.52, comprise holding impurity to be purity, holding non-self to be self, holding suffering to be happiness, and holding impermanence to be permanence. See Negi (1993-2005): 3569 and Zhang Yisun et al (1985): 1748. At 25.16 they are expressed in slightly dissimilar language, namely: the notion that there is permanence, the notion that there is happiness, the notion that there is a self, and the notion that existence is pleasant.

g.630

four noble truths

’phags pa’i bden pa bzhi

འཕགས་པའི་བདེན་པ་བཞི།

caturāryasatya

g.632

four supports for miraculous ability

rdzu ’phrul gyi rkang pa bzhi

རྫུ་འཕྲུལ་གྱི་རྐང་པ་བཞི།

catvāra ṛddhipādāḥ

g.633

four torrents

chu bo bzhi

ཆུ་བོ་བཞི།

caturogha

g.634

fourteen aspects of emptiness

stong pa nyid bcu bzhi

སྟོང་པ་ཉིད་བཅུ་བཞི།

caturdaśaśūnyatā

g.639

free from harming

rnam par tho ’tsham pa med pa

རྣམ་པར་ཐོ་འཚམ་པ་མེད་པ།

aviheṭhanā

g.648

fully ordained monk

dge slong

དགེ་སློང་།

bhikṣu

Definition from the 84000 Glossary of Terms:

The term bhikṣu, often translated as “monk,” refers to the highest among the eight types of prātimokṣa vows that make one part of the Buddhist assembly. The Sanskrit term literally means “beggar” or “mendicant,” referring to the fact that Buddhist monks and nuns‍—like other ascetics of the time‍—subsisted on alms (bhikṣā) begged from the laity.

In the Tibetan tradition, which follows the Mūlasarvāstivāda Vinaya, a monk follows 253 rules as part of his moral discipline. A nun (bhikṣuṇī; dge slong ma) follows 364 rules. A novice monk (śrāmaṇera; dge tshul) or nun (śrāmaṇerikā; dge tshul ma) follows thirty-six rules of moral discipline (although in other vinaya traditions novices typically follow only ten).

g.649

fully ordained nun

dge slong ma

དགེ་སློང་མ།

bhikṣuṇī

g.651

fundamental ignorance

ma rig pa

མ་རིག་པ།

avidyā

g.663

gateway to liberation

rnam par thar pa’i sgo

རྣམ་པར་ཐར་པའི་སྒོ།

vimokṣamukha

g.664

gateways of meditative stability

ting nge ’dzin gyi sgo

ཏིང་ངེ་འཛིན་གྱི་སྒོ།

samādhimukha

g.667

generosity

sbyin pa

སྦྱིན་པ།

dāna

g.668

gentle

’jam pa

འཇམ་པ།

snigdha

g.669

genuinely

don las

དོན་ལས།

arthataḥ

g.670

genuinely perfect buddha

yang dag par rdzogs pa’i sangs rgyas

ཡང་དག་པར་རྫོགས་པའི་སངས་རྒྱས།

samyaksaṃbuddha
samyaksambuddhatva

g.671

genuinely perfect enlightenment

yang dag par rdzogs pa’i byang chub

ཡང་དག་པར་རྫོགས་པའི་བྱང་ཆུབ།

samyaksaṃbodhi

g.672

gift of the sacred doctrine

chos kyi sbyin pa

ཆོས་ཀྱི་སྦྱིན་པ།

dharmadāna

g.675

gnosis

ye shes

ཡེ་ཤེས།

jñāna

g.676

gnosis of omniscience

de bzhin gshegs pa’i thams cad mkhyen pa nyid kyi ye shes

དེ་བཞིན་གཤེགས་པའི་ཐམས་ཅད་མཁྱེན་པ་ཉིད་ཀྱི་ཡེ་ཤེས།

tathāgatasarvajñatājñāna

g.677

god

ལྷ།

deva

g.681

Grahadatta

gzas byin

གཟས་བྱིན།

grahadatta

g.683

grasping

gzung

གཟུང་།

udgrahāya carati

g.684

grasping

len pa

ལེན་པ།

upādāna

g.688

great being

sems dpa’ chen po

སེམས་དཔའ་ཆེན་པོ།

mahāsattva

g.690

great bodhisattva being

byang chub sems dpa’ sems dpa’ chen po

བྱང་ཆུབ་སེམས་དཔའ་སེམས་དཔའ་ཆེན་པོ།

bodhisattvamahāsattva

g.691

great compassion

snying rje chen po

སྙིང་རྗེ་ཆེན་པོ།

mahākaruṇā

g.693

great loving kindness

byams pa chen po

བྱམས་པ་ཆེན་པོ།

mahāmaitrī

g.694

great trichiliocosm

stong gsum gyi stong chen po’i ’jig rten gyi khams

སྟོང་གསུམ་གྱི་སྟོང་ཆེན་པོའི་འཇིག་རྟེན་གྱི་ཁམས།

trisāhasramahāsāhasralokadhātu

g.695

Great Vehicle

theg pa chen po

ཐེག་པ་ཆེན་པོ།

mahāyāna

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

g.696

greeting

phebs par smra ba

ཕེབས་པར་སྨྲ་བ།

sambhāṣa

g.697

ground

gzhi

གཞི།

pada

g.711

happiness

bde ba

བདེ་བ།

sukha

g.712

Haribhadra

seng ge bzang po

སེང་གེ་བཟང་པོ།

haribhadra

g.713

harmful intention

gnod sems

གནོད་སེམས།

duṣṭacitta
vyāpāda

g.716

hatred

zhe sdang

ཞེ་སྡང་།

dveśa

g.727

heard

thos pa

ཐོས་པ།

śrūta

g.729

hells

dmyal ba

དམྱལ་བ།

naraka

g.733

hesitation

the tshom

ཐེ་ཚོམ།

vicikitsā

g.734

higher aspiration

lhag pa’i bsam pa

ལྷག་པའི་བསམ་པ།

adhyāśaya

g.736

higher realms

mtho ris

མཐོ་རིས།

svarga

g.737

holding impermanence to be permanence

mi rtag pa la rtag par ’dzin pa

མི་རྟག་པ་ལ་རྟག་པར་འཛིན་པ།

anitye nityaviparyāsā

g.738

holding impurity to be purity

mi gtsang pa la gtsang bar ’dzin pa

མི་གཙང་པ་ལ་གཙང་བར་འཛིན་པ།

aśucau śuci

g.739

holding non-self to be self

bdag med pa la bdag tu ’dzin pa

བདག་མེད་པ་ལ་བདག་ཏུ་འཛིན་པ།

anātmanyātmāviparyāsā

g.740

holding suffering to be happiness

sdug bsngal la bde bar ’dzin pa

སྡུག་བསྔལ་ལ་བདེ་བར་འཛིན་པ།

duḥkhe sukhaviparyāsā

g.744

human being

shed bu

ཤེད་བུ།

mānava

g.746

hundred billion trillion

bye ba khrag khrig ’bum

བྱེ་བ་ཁྲག་ཁྲིག་འབུམ།

koṭīniyutaśatasahasra

g.749

“I”

bdag

བདག

ātman

g.751

I claim I am one whose contaminants have ceased

nga zag pa zad pa do

ང་ཟག་པ་ཟད་པ་དོ།

kṣīṇāsravasya me pratijānata

g.752

I claim to have attained genuinely perfect buddhahood

nga yang dag par rdzogs pa’i sangs rgyas so

ང་ཡང་དག་པར་རྫོགས་པའི་སངས་རྒྱས་སོ།

samyaksaṃbuddhasya me pratijānata

g.753

I claim to have explained the path through which suffering will genuinely cease

ngas sdug bsngal yang dag par zad par ’gyur ba’i lam gang bshad pa

ངས་སྡུག་བསྔལ་ཡང་དག་པར་ཟད་པར་འགྱུར་བའི་ལམ་གང་བཤད་པ།

samyagduḥkhakṣayāyapratipadākhyātaḥ

g.754

I claim to have explained those things which cause obstacles

ngas bar du gcod pa’i chos gang dag bshad pa

ངས་བར་དུ་གཅོད་པའི་ཆོས་གང་དག་བཤད་པ།

mayāntarāyikādharmākhyātaḥ

g.755

idea

yongs su rtog pa

ཡོངས་སུ་རྟོག་པ།

saṃkalpa

g.756

ideation

rtog pa

རྟོག་པ།

vitarka

g.761

illusion

sgyu ma

སྒྱུ་མ།

māyā

g.765

imbued with suffering

sdug bsngal ba

སྡུག་བསྔལ་བ།

duḥkhataḥ

g.769

immaturity

skyon

སྐྱོན།

āma

g.770

immeasurable aspiration

tshad med

ཚད་མེད།

aprameya

g.772

impermanent

mi rtag pa

མི་རྟག་པ།

anityataḥ
anitya

g.776

in addition

phyir zhing

ཕྱིར་ཞིང་།

bhūyaḥ

g.784

inalienable real nature

gzhan ma yin pa de bzhin nyid

གཞན་མ་ཡིན་པ་དེ་བཞིན་ཉིད།

ananyatathā

g.790

incontrovertible real nature

phyin ci ma log pa de bzhin nyid

ཕྱིན་ཅི་མ་ལོག་པ་དེ་བཞིན་ཉིད།

aviparyāsatathatā

g.797

individual

gang zag

གང་ཟག

pudgala

g.798

individual enlightenment

rang byang chub

རང་བྱང་ཆུབ།

pratyekabodhi

g.800

indivisible

gnyis su dbyer ma mchis
gnyis su dbyer med pa

གཉིས་སུ་དབྱེར་མ་མཆིས།
གཉིས་སུ་དབྱེར་མེད་པ།

advaidhīkāra

g.802

Indra

dbang po

དབང་པོ།

indra

g.803

Indradatta

dbang pos byin

དབང་པོས་བྱིན།

indradatta

g.808

infinite

mtha’ yas pa
mthar thug pa med pa

མཐའ་ཡས་པ།
མཐར་ཐུག་པ་མེད་པ།

ananta
aparyanta

g.809

inherent existence

rang bzhin

རང་བཞིན།

svabhāva

g.812

inspired

dbugs ’phyin pa

དབུགས་འཕྱིན་པ།

āśvasta

g.813

inspired eloquence

spobs pa

སྤོབས་པ།

pratibhāna

g.826

intense inner clarity

nang yongs su dang ba

ནང་ཡོངས་སུ་དང་བ།

adhyātmasamprasāda

g.832

investigate

so sor brtag
yongs su ’dris par bgyi

སོ་སོར་བརྟག
ཡོངས་སུ་འདྲིས་པར་བགྱི།

pratyavekṣate
paricayakaroti

g.836

involuntary reincarnation through propensities

bag chags dang mtshams sbyor
bag chags kyi mtshams sbyor

བག་ཆགས་དང་མཚམས་སྦྱོར།
བག་ཆགས་ཀྱི་མཚམས་སྦྱོར།

vāsanānusaṃdhi

g.838

irreversible

phyir mi ldog pa

ཕྱིར་མི་ལྡོག་པ།

avinivarta
avaivartika
avinivartanīya

g.839

irreversible bodhisattva

phyir mi ldog pa’i byang chub sems dpa’

ཕྱིར་མི་ལྡོག་པའི་བྱང་ཆུབ་སེམས་དཔའ།

avaivartikabodhisattva

g.845

Jambu River

’dzam bu chu bo

འཛམ་བུ་ཆུ་བོ།

jambunadī

g.846

Jambudvīpa

’dzam bu gling

འཛམ་བུ་གླིང་།

jambudvīpa

g.849

Jinamitra

rgyal ba bshes gnyen

རྒྱལ་བ་བཤེས་གཉེན།

jinamitra

g.853

joy

dga’ ba

དགའ་བ།

prīti

g.854

joy and bliss that arise from meditative stability

ting nge ’dzin las skyes pa’i dga’ ba dang bde ba

ཏིང་ངེ་འཛིན་ལས་སྐྱེས་པའི་དགའ་བ་དང་བདེ་བ།

samādhijaprītisukhā

g.855

karma

ལས།

karman

g.859

killing of living creatures

srog gcod pa

སྲོག་གཅོད་པ།

prāṇātighāta

g.864

knowledge

shes pa

ཤེས་པ།

jñāna

g.866

knowledge of other minds

pha rol gyi sems shes pa

ཕ་རོལ་གྱི་སེམས་ཤེས་པ།

paracittajñāna

g.867

knowledge of phenomena

chos shes pa

ཆོས་ཤེས་པ།

dharmajñāna

g.868

knowledge of relative appearances

kun rdzob shes pa

ཀུན་རྫོབ་ཤེས་པ།

saṃvṛtijñāna

g.869

knowledge of suffering

sdug bsngal shes pa

སྡུག་བསྔལ་ཤེས་པ།

duḥkhajñāna

g.870

knowledge of the cessation of suffering

’gog pa shes pa

འགོག་པ་ཤེས་པ།

nirodhajñāna

g.871

knowledge of the extinction of contaminants

zad par shes pa

ཟད་པར་ཤེས་པ།

kṣayajñāna

g.872

knowledge of the origin of suffering

kun ’byung ba shes pa

ཀུན་འབྱུང་བ་ཤེས་པ།

samudayajñāna

g.873

knowledge of the path

lam shes pa

ལམ་ཤེས་པ།

mārgajñāna

g.874

knowledge that contaminants will not be regenerated

mi skye ba shes pa

མི་སྐྱེ་བ་ཤེས་པ།

anutpādajñāna

g.875

knowledge that engages in subtlety

phra ba la ’jug pa’i mkhyen pa

ཕྲ་བ་ལ་འཇུག་པའི་མཁྱེན་པ།

sūkṣmapraveśajñāna

The various aspects of the knowledge that engages in subtlety of conduct, etc. include the knowledge that engages with subtle transmigration at the time of death, the knowledge that engages with subtle processes of rebirth, and the knowledge that engages with subtle buddha activities‍—emanation, renunciation, manifestly perfect enlightenment, turning the wheel of the sacred doctrine, consecrating the lifespan, passing into final nirvāṇa, and so forth.

(See also n.23.)

g.876

knowledge that is definitive

ji lta ba bzhin shes pa

ཇི་ལྟ་བ་བཞིན་ཤེས་པ།

yathājñāna

g.887

layman

dge bsnyen

དགེ་བསྙེན།

upāsaka

g.888

laywoman

dge bsnyen ma

དགེ་བསྙེན་མ།

upāsikā

g.895

level of the bodhisattvas

byang chub sems dpa’i sa

བྱང་ཆུབ་སེམས་དཔའི་ས།

bodhisattvabhūmi

g.897

level of the pratyekabuddhas

rang sangs rgyas kyi sa

རང་སངས་རྒྱས་ཀྱི་ས།

pratyekabuddhabhūmi

g.898

lexical explanations

nges pa’i tshig

ངེས་པའི་ཚིག

nirukta

g.899

liberated

rnam par grol

རྣམ་པར་གྲོལ།

vimucyate

g.900

liberation

grol ba

གྲོལ་བ།

mokṣa

g.901

life

gso ba

གསོ་བ།

poṣa

g.903

light

’od

འོད།

prabhā

g.906

limited number of sentient beings

nyi tshe ba’i sems can

ཉི་ཚེ་བའི་སེམས་ཅན།

pradeśikasattva

g.907

limitless

mtha’ yas pa

མཐའ་ཡས་པ།

ananta

g.915

living being

’byung po

འབྱུང་པོ།

sattva

g.916

living creature

skye ba po
skyes bu

སྐྱེ་བ་པོ།
སྐྱེས་བུ།

jantu
prajā

g.923

longing for sensual pleasure

’dod pa la ’dun pa

འདོད་པ་ལ་འདུན་པ།

kāmacchanda

g.924

lord

bcom ldan ’das

བཅོམ་ལྡན་འདས།

bhagavat

Epithet of Buddha Śākyamuni.

Also translated here as “Blessed One.” (See also n.19).

g.925

Lord Buddha

sangs rgyas bcom ldan ’das

སངས་རྒྱས་བཅོམ་ལྡན་འདས།

bhagavānbuddha

g.927

loving kindness

byams pa

བྱམས་པ།

maitrī

g.929

luminosity

’od gsal ba

འོད་གསལ་བ།

prabhāsvara

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 by ordinary beings, naturally, at the time of death, but it can also be experientially cultivated through certain meditative practices.

g.933

magical display

sgyu ma

སྒྱུ་མ།

māyā

g.934

Mahābrahmā

tshangs pa chen po

ཚངས་པ་ཆེན་པོ།

mahābrahmā

g.942

Maitreya

byams pa

བྱམས་པ།

maitreya

Definition from the 84000 Glossary of Terms:

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

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

g.944

major marks

mtshan

མཚན།

lakṣaṇa

g.946

malice

gnod sems

གནོད་སེམས།

duṣṭacitta
vyāpāda

g.950

manifestly perfect buddhahood

mngon par rdzogs pa’i sangs rgyas pa
mngon par rdzogs pa’i ’tshang rgya ba

མངོན་པར་རྫོགས་པའི་སངས་རྒྱས་པ།
མངོན་པར་རྫོགས་པའི་འཚང་རྒྱ་བ།

abhisambodhi

g.951

Mañjuśrī

’jam dpal

འཇམ་དཔལ།

mañjuśrī

Definition from the 84000 Glossary of Terms:

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

g.952

Māra

bdud

བདུད།

māra

g.956

mass of foam

dbu ba rdos pa

དབུ་བ་རྡོས་པ།

phenapiṇḍa

g.959

maturity

skyon ma mchis pa
skyon med

སྐྱོན་མ་མཆིས་པ།
སྐྱོན་མེད།

niyāma

g.961

maturity with respect to all things

chos skyon med pa nyid

ཆོས་སྐྱོན་མེད་པ་ཉིད།

dharmanyāmatā

g.968

meditative 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.969

meditative absorption of neither perception nor non-perception

’du shes med min gyi snyoms ’jug

འདུ་ཤེས་མེད་མིན་གྱི་སྙོམས་འཇུག

naivasaṃjñāsaṃjñāyatana

g.970

meditative absorption of the sense field of infinite consciousness

rnam shes mtha’ yas skye mched kyi snyoms ’jug

རྣམ་ཤེས་མཐའ་ཡས་སྐྱེ་མཆེད་ཀྱི་སྙོམས་འཇུག

vijñānāntyāyatana

g.971

meditative absorption of the sense field of infinite space

nam mkha’ mtha’ yas skye mched kyi snyoms ’jug

ནམ་མཁའ་མཐའ་ཡས་སྐྱེ་མཆེད་ཀྱི་སྙོམས་འཇུག

ākāśānantyāyatana

g.972

meditative absorption of the sense field of nothing-at-all

ci yang med pa’i skye mched kyi snyoms ’jug

ཅི་ཡང་མེད་པའི་སྐྱེ་མཆེད་ཀྱི་སྙོམས་འཇུག

akiṃcanyāyatana

g.973

meditative concentration

bsam gtan

བསམ་གཏན།

dhyāna

Meditative concentration is defined as the one-pointed abiding in an undistracted state of mind free from afflicted mental states. It is an advanced form of calm abiding, where often both calm abiding and penetrative insight may be present in perfect union. Four states of meditative concentration are identified as being conducive to birth within the world system of form, each of which has three phases of intensity. However, in the context‌ of the Great Vehicle, meditative concentration is the fifth of the six transcendent perfections. See also “four meditative concentrations” and 1.30.

g.974

meditative stability

ting nge ’dzin

ཏིང་ངེ་འཛིན།

samādhi

A generic name for the one hundred and eleven meditative stabilities enumerated in the present text.

Definition from the 84000 Glossary of Terms:

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

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

g.975

meditative stability endowed with ideation and scrutiny

rtog pa dang bcas dpyod pa dang bcas pa’i ting nge ’dzin

རྟོག་པ་དང་བཅས་དཔྱོད་པ་དང་བཅས་པའི་ཏིང་ངེ་འཛིན།

savitarkasavicārasamādhi

g.976

meditative stability free from both ideation and scrutiny

mi rtog mi dpyod pa’i ting nge ’dzin

མི་རྟོག་མི་དཔྱོད་པའི་ཏིང་ངེ་འཛིན།

avitarko'vicārasamādhi

g.977

meditative stability free from ideation and merely endowed with scrutiny

rtog pa med la dpyod pa tsam gyi ting nge ’dzin

རྟོག་པ་མེད་ལ་དཔྱོད་པ་ཙམ་གྱི་ཏིང་ངེ་འཛིན།

avitarkasavicāramātrasamādhi

g.979

mental agitation

rgod pa

རྒོད་པ།

auddhatya

g.980

mental consciousness

yid kyi rnam par shes pa

ཡིད་ཀྱི་རྣམ་པར་ཤེས་པ།

manovijñāna

g.981

mental faculty

ཡིད།

manas

g.982

mental image

mtshan ma

མཚན་མ།

nimitta

g.983

mental phenomena

chos

ཆོས།

dharma

g.990

merit

bsod nams

བསོད་ནམས།

puṇya

Merit refers to the wholesome tendencies imprinted in the mind as a result of positive and skillful thoughts, words, and actions that ripen in the experience of happiness and well-being. According to the Greater Vehicle, it is important to dedicate the merit of one’s wholesome actions to the benefit of all sentient beings, ensuring that others also experience the results of the positive actions generated.

(See also n.380).

g.991

methodically

tshul las

ཚུལ་ལས།

nayataḥ

g.992

mighty nāga

glang po chen po

གླང་པོ་ཆེན་པོ།

mahānāga

g.993

mind

sems

སེམས།

citta

g.996

mindful

dran pa dang ldan pa

དྲན་པ་དང་ལྡན་པ།

smṛtimān

g.997

mindfulness

dran pa

དྲན་པ།

smṛti

g.999

mindset

sems

སེམས།

citta

g.1002

minor marks

dpe byad bzang po

དཔེ་བྱད་བཟང་པོ།

anuvyañjana

g.1005

mirage

smig rgyu

སྨིག་རྒྱུ།

marīci

g.1006

misconception

phyin ci log pa

ཕྱིན་ཅི་ལོག་པ།

viparyāsa

g.1007

misconstrue

rtog

རྟོག

parāmṛśati

g.1008

miserliness

ser sna

སེར་སྣ།

mātsarya

g.1009

mistaken view

lta ba phyin ci log pa

ལྟ་བ་ཕྱིན་ཅི་ལོག་པ།

dṛṣṭiviparyāsa

g.1012

moon reflected in water

chu zla

ཆུ་ཟླ།

udakacandra

g.1015

motion

’gro ba

འགྲོ་བ།

gamana

g.1021

mundane

’jig rten pa

འཇིག་རྟེན་པ།

laukika

g.1022

mundane gift of the sacred doctrine

’jig rten pa’i chos kyi sbyin pa

འཇིག་རྟེན་པའི་ཆོས་ཀྱི་སྦྱིན་པ།

laukikadharmadāna

g.1023

mundane phenomena

’jig rten pa’i chos

འཇིག་རྟེན་པའི་ཆོས།

laukikadharma

g.1028

name

ming

མིང་།

nāma
varṇa

g.1029

name and form

ming gzugs

མིང་གཟུགས།

nāmarūpa

g.1032

Naradatta

na las byin

ན་ལས་བྱིན།

naradatta

g.1034

narratives

rtogs par brjod pa’i sde

རྟོགས་པར་བརྗོད་པའི་སྡེ།

avadāna

g.1037

nature

rang bzhin

རང་བཞིན།

prakṛti

g.1039

nature of reality

chos kyi tshul gyi rang bzhin

ཆོས་ཀྱི་ཚུལ་གྱི་རང་བཞིན།

dharmatāprakṛti

g.1046

negative and non-virtuous attributes

sdig pa mi dge ba’i chos

སྡིག་པ་མི་དགེ་བའི་ཆོས།

pāpakānākuśaladharma

g.1054

night lotus

ku mu da

ཀུ་མུ་ད།

kumuda

g.1055

nine contemplations of impurity

’du shes dgu

འདུ་ཤེས་དགུ

navasaṃjñā

g.1057

nine serial steps of meditative absorption

mthar gyis gnas pa’i snyoms par ’jug pa dgu

མཐར་གྱིས་གནས་པའི་སྙོམས་པར་འཇུག་པ་དགུ

navānupūrvavihārasamāpatti

g.1058

Nirmāṇarata

’phrul dga’

འཕྲུལ་དགའ།

nirmāṇarata

g.1059

Nityodyukta

rtag tu brtson

རྟག་ཏུ་བརྩོན།

nityodyukta

g.1060

Nityotkṣiptahasta

rtag tu lag brkyang

རྟག་ཏུ་ལག་བརྐྱང་།

nityotkṣiptahasta

g.1063

noble eightfold path

’phags pa’i lam yan lag brgyad

འཕགས་པའི་ལམ་ཡན་ལག་བརྒྱད།

aṣṭaṅgāryamārga

g.1064

noble form

lus gzugs bzang ba

ལུས་གཟུགས་བཟང་བ།

abhirūpaprasādika

g.1065

noble truth of suffering

sdug bsngal ’phags pa’i bden pa

སྡུག་བསྔལ་འཕགས་པའི་བདེན་པ།

duḥkhāryasatya

g.1066

noble truth of the cessation of suffering

’gog pa ’phags pa’i bden pa

འགོག་པ་འཕགས་པའི་བདེན་པ།

nirodhāryasatya

g.1067

noble truth of the origin of suffering

kun ’byung ba ’phags pa’i bden pa

ཀུན་འབྱུང་བ་འཕགས་པའི་བདེན་པ།

samudayāryasatya

g.1068

noble truth of the path

lam ’phags pa’i bden pa

ལམ་འཕགས་པའི་བདེན་པ།

mārgāryasatya

g.1069

non-abiding

mi gnas pa
gnas pa med pa

མི་གནས་པ།
གནས་པ་མེད་པ།

asthiti
asthitā

g.1075

non-apprehensible

dmigs su ma mchi
dmigs su med
dmigs su med pa
mi dmigs su med
dmigs pa med

དམིགས་སུ་མ་མཆི།
དམིགས་སུ་མེད།
དམིགས་སུ་མེད་པ།
མི་དམིགས་སུ་མེད།
དམིགས་པ་མེད།

anupalabdhya
anupalabdha
nopalabhyate

g.1076

non-apprehension

dmigs su med pa nyid
dmigs su ma mchis pa
mi dmigs pa nyid

དམིགས་སུ་མེད་པ་ཉིད།
དམིགས་སུ་མ་མཆིས་པ།
མི་དམིགས་པ་ཉིད།

anupalabdhitā
anupalambha
anupalambhatā

g.1078

non-arising

mi skye ba
skye ba ma mchis pa
skye ba med pa

མི་སྐྱེ་བ།
སྐྱེ་བ་མ་མཆིས་པ།
སྐྱེ་བ་མེད་པ།

anutpādita
anutpāda
asamutthāna

g.1082

non-conceptual

rnam par mi rtog pa

རྣམ་པར་མི་རྟོག་པ།

nirvikalpa

g.1090

non-duality

gnyis su med pa

གཉིས་སུ་མེད་པ།

advaya

g.1092

non-entity

dngos po med pa

དངོས་པོ་མེད་པ།

abhāva

g.1093

non-existent

bdag nyid med pa

བདག་ཉིད་མེད་པ།

nāstitā
nairātmya

g.1103

non-residual nirvāṇa

lhag ma med pa’i mya ngan las ’das pa

ལྷག་མ་མེད་པའི་མྱ་ངན་ལས་འདས་པ།

nirupadhiśeṣanirvāṇa

g.1104

non-self

bdag med pa

བདག་མེད་པ།

anātman

g.1105

non-sentience

bems po nyid

བེམས་པོ་ཉིད།

jāḍaya

g.1108

non-transformation

gzhan du ’gyur ba med pa

གཞན་དུ་འགྱུར་བ་མེད་པ།

nānyatā

g.1114

not disintegrate

’jig pa med pa

འཇིག་པ་མེད་པ།

avināśa
āvināśita

g.1119

notion of self

bdag tu ’du shes

བདག་ཏུ་འདུ་ཤེས།

ātmasaṃjñā

g.1120

notion that existence is pleasant

sdug par ’du shes

སྡུག་པར་འདུ་ཤེས།

śubhasaṃjñā

g.1121

notion that there is happiness

bde ba’i ’du shes

བདེ་བའི་འདུ་ཤེས།

sukhasaṃjñā

g.1122

notion that there is permanence

rtag pa’i ’du shes

རྟག་པའི་འདུ་ཤེས།

nityasaṃjñā

g.1134

objective

don gyi dbang

དོན་གྱི་དབང་།

arthavaśa

g.1137

obscuration

sgrib pa

སྒྲིབ་པ།

āvaraṇa

Definition from the 84000 Glossary of Terms:

The obscurations to liberation and omniscience. They are generally categorized as two types: affective obscurations (kleśāvaraṇa), the arising of afflictive emotions; and cognitive obscurations (jñeyāvaraṇa), those caused by misapprehension and incorrect understanding about the nature of reality.

The term is used also as a reference to a set five hindrances on the path: longing for sense pleasures (Skt. kāmacchanda), malice (Skt. vyāpāda), sloth and torpor (Skt. styānamiddha), excitement and remorse (Skt. auddhatyakaukṛtya), and doubt (Skt. vicikitsā).

g.1139

obstruct

bkag par ’gyur

བཀག་པར་འགྱུར།

pratyākhyātā bhavati

g.1140

obstructed

thogs

ཐོགས།

pratihanyate

g.1141

occur

’byung bar ’gyur

འབྱུང་བར་འགྱུར།

prādurbhāvo bhavati

g.1144

omniscience

rnam pa thams cad mkhyen pa nyid

རྣམ་པ་ཐམས་ཅད་མཁྱེན་པ་ཉིད།

sarvajñatā

g.1146

one achieves and abides in the cessation of all perceptions and feelings

’du shes dang tshor ba ’gog pa bsgrubs te gnas pa

འདུ་ཤེས་དང་ཚོར་བ་འགོག་པ་བསྒྲུབས་ཏེ་གནས་པ།

saṃjnāveditanirodhakayena sākṣātkrtvopasampadya viharati

g.1147

one achieves and abides in the sense field of infinite consciousness, thinking, ‘Consciousness is infinite’

rnam shes mtha’ yas skye mched bsgrubs te gnas pa

རྣམ་ཤེས་མཐའ་ཡས་སྐྱེ་མཆེད་བསྒྲུབས་ཏེ་གནས་པ།

vijñānāntyāyatanamupasampadyaviharati

g.1148

one achieves and abides in the sense field of infinite space, thinking, ‘Space is infinite.’

nam mkha’ mtha’ yas skye mched bsgrubs te gnas pa

ནམ་མཁའ་མཐའ་ཡས་སྐྱེ་མཆེད་བསྒྲུབས་ཏེ་གནས་པ།

ākāśānantyāyatanamupasampadya viharati

g.1149

one achieves and abides in the sense field of neither perception nor non-perception

’du shes med ’du shes med min skye mched bsgrubs te gnas pa

འདུ་ཤེས་མེད་འདུ་ཤེས་མེད་མིན་སྐྱེ་མཆེད་བསྒྲུབས་ཏེ་གནས་པ།

naivasaṃjnāsaṃjnāyatanamupasampadya viharati

g.1150

one achieves and abides in the sense field of nothing-at-all, thinking, ‘There is nothing at all.’

ci yang med pa’i skye mched bsgrubs te gnas pa

ཅི་ཡང་མེད་པའི་སྐྱེ་མཆེད་བསྒྲུབས་ཏེ་གནས་པ།

akiṃcanyāyatanamupasampadya viharati

g.1153

one-pointedness of mind

sems rtse gcig pa

སེམས་རྩེ་གཅིག་པ།

cittasyaikāgratā
cetasekotībhāva

g.1155

opinion

lta bar gyur pa

ལྟ་བར་གྱུར་པ།

dṛṣṭikṛta

g.1156

optical aberration

mig yor

མིག་ཡོར།

pratibhāsa

g.1160

outcome

rgyu ’thun pa

རྒྱུ་འཐུན་པ།

niṣyanda

g.1169

Paranirmitavaśavartin

gzhan ’phrul dbang byed

གཞན་འཕྲུལ་དབང་བྱེད།

paranirmitavaśavartin

g.1171

Parīttābha

’od chung

འོད་ཆུང་།

parīttābha

g.1172

Parīttaśubha

dge chung

དགེ་ཆུང་།

parīttaśubha

g.1177

past action

ལས།

karman

g.1182

path of preparation

sbyor lam

སྦྱོར་ལམ།

prayogamārga

g.1183

peace

zhi ba

ཞི་བ།

śānta

g.1185

pentapetes flower

ban du dzi ba’i me tog

བན་དུ་ཛི་བའི་མེ་ཏོག

bandhujīva

g.1186

perceive

kun tu shes

ཀུན་ཏུ་ཤེས།

saṃjānite

g.1187

perceiving

kun tu shes pa

ཀུན་ཏུ་ཤེས་པ།

saṃjanāna

g.1188

perception of death

’chi ba’i ’du shes

འཆི་བའི་འདུ་ཤེས།

mṛtyuḥsaṃjñā

g.1189

perception of disinterest in all mundane things

’jig rten thams cad la mngon par mi dga’ ba’i ’du shes

འཇིག་རྟེན་ཐམས་ཅད་ལ་མངོན་པར་མི་དགའ་བའི་འདུ་ཤེས།

sarvalokānabhiratisaṃjñā

g.1191

perception of impermanence

mi rtag pa’i ’du shes

མི་རྟག་པའི་འདུ་ཤེས།

anityasaṃjñā

g.1192

perception of non-self

bdag med pa’i ’du shes

བདག་མེད་པའི་འདུ་ཤེས།

anātmasaṃjñā

g.1193

perception of suffering

sdug bsngal ba’i ’du shes

སྡུག་བསྔལ་བའི་འདུ་ཤེས།

duḥkhasaṃjñā

g.1194

perception of unattractiveness

mi sdug pa’i ’du shes

མི་སྡུག་པའི་འདུ་ཤེས།

apriyasaṃjñā

g.1195

perceptions

’du shes

འདུ་ཤེས།

saṃjñā

g.1196

perfected

yongs su rdzogs pa

ཡོངས་སུ་རྫོགས་པ།

paripūrṇa

g.1198

perishable

’jig pa

འཇིག་པ།

vināśita

g.1199

permanent

rtag pa

རྟག་པ།

nitya

g.1201

persevere with tenacity

sems rab tu ’dzin

སེམས་རབ་ཏུ་འཛིན།

cittaṃ pratigṛhnāti

g.1202

person

gang zag

གང་ཟག

pudgala

g.1203

personal identity

gang zag

གང་ཟག

pudgala

g.1205

phantom

sprul pa

སྤྲུལ་པ།

nirmāṇa

g.1206

phenomena

chos

ཆོས།

dharma

g.1207

phenomenal existence

srid pa

སྲིད་པ།

bhava

g.1210

physical form

gzugs

གཟུགས།

rūpa

g.1223

powder

phye ma

ཕྱེ་མ།

cūrṇa

g.1224

power of faith

dad pa’i stobs

དད་པའི་སྟོབས།

śraddhābala

g.1225

power of meditative stability

ting nge ’dzin gyi stobs

ཏིང་ངེ་འཛིན་གྱི་སྟོབས།

samādhibala

g.1226

Power of Perseverance

brtson ’grus kyi stobs

བརྩོན་འགྲུས་ཀྱི་སྟོབས།

vīryabala

g.1227

power of recollection

dran pa’i stobs

དྲན་པའི་སྟོབས།

smṛtibala

g.1228

power of wisdom

shes rab kyi stobs

ཤེས་རབ་ཀྱི་སྟོབས།

prajñābala

g.1233

Prajñāpāramitā

shes rab kyi pha rol tu phyin ma

ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་མ།

prajñāpāramitā

g.1234

Prajñāvarman

shes rab go cha

ཤེས་རབ་གོ་ཆ།

prajñāvarman

g.1236

prattle incoherently

byung rgyal du smra

བྱུང་རྒྱལ་དུ་སྨྲ།

sambhinnapralāpī bhavati

g.1237

pratyekabuddha

rang sangs rgyas
rang rgyal

རང་སངས་རྒྱས།
རང་རྒྱལ།

pratyekabuddha

g.1247

pride

nga rgyal

ང་རྒྱལ།

māna

g.1249

production

rab tu skye ba

རབ་ཏུ་སྐྱེ་བ།

prabhāvana

g.1263

psycho-physical aggregate

phung po

ཕུང་པོ།

skandha

g.1264

Puṇyaprasava

bsod nams ’phel
chung che

བསོད་ནམས་འཕེལ།
ཆུང་ཆེ།

puṇyaprasava

g.1265

Pure Abode

gnas gtsang ma’i ris

གནས་གཙང་མའི་རིས།

śuddhanivāsa

These realms and abodes denote the hierarchy of the gods who, in the manner of human beings and antigods, partake of the higher realms (svarga, mtho ris) of rebirth, but nonetheless remain trapped within cyclic existence. The gods altogether comprise (i) six god realms within the world system of desire, commencing with Caturmahārājakāyika and Trayastriṃśa, and concluding with Yāma, Tuṣita, Nirmāṇarata, and Paranirmitavaśavartin; (ii) the twelve Brahmā realms, extending from Brahmakāyika through Brahmapurohita, Mahābrahmā, Parīttābha, Apramāṇābha, Ābhāsvara, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Anabhraka, and Puṇyaprasava to Bṛhatphala, which are attained corresponding to lesser, middling, and higher degrees of the four meditative concentrations; and (iii) the five Pure Abodes at the pinnacle of the world system of form, extending from Avṛha, through Atapa, Sudṛśa, and Sudarśana to Akaniṣṭha. See also 15.1 and 17.51. This hierarchy is conveniently illustrated in the form of a chart. See, for example, Dudjom Rinpoche (1991): 14–15.

g.1270

purified

rnam par byang ba

རྣམ་པར་བྱང་བ།

vyavadānika

g.1271

purity

rnam par dag pa

རྣམ་པར་དག་པ།

viśuddhi

g.1272

Pūrṇamaitrāyaṇīputra

byams ma’i bu gang po

བྱམས་མའི་བུ་གང་པོ།

pūrṇamaitrāyaṇīputra

g.1275

Pūrvavideha

lus ’phags

ལུས་འཕགས།

pūrvavideha

g.1278

Rājagṛha

rgyal po’i khab

རྒྱལ་པོའི་ཁབ།

rājagṛha

Definition from the 84000 Glossary of Terms:

The ancient capital of Magadha prior to its relocation to Pāṭaliputra during the Mauryan dynasty, Rājagṛha is one of the most important locations in Buddhist history. The literature tells us that the Buddha and his saṅgha spent a considerable amount of time in residence in and around Rājagṛha‍—in nearby places, such as the Vulture Peak Mountain (Gṛdhrakūṭaparvata), a major site of the Mahāyāna sūtras, and the Bamboo Grove (Veṇuvana)‍—enjoying the patronage of King Bimbisāra and then of his son King Ajātaśatru. Rājagṛha is also remembered as the location where the first Buddhist monastic council was held after the Buddha Śākyamuni passed into parinirvāṇa. Now known as Rajgir and located in the modern Indian state of Bihar.

g.1279

Ratnākara

dkon mchog ’byung gnas

དཀོན་མཆོག་འབྱུང་གནས།

ratnākara

g.1281

Ratnamudrāhasta

lag na phyag rgya rin po che

ལག་ན་ཕྱག་རྒྱ་རིན་པོ་ཆེ།

ratnamudrāhasta

g.1282

real nature

de bzhin nyid

དེ་བཞིན་ཉིད།

tathatā

g.1283

real nature of phenomena

chos kyi de bzhin nyid

ཆོས་ཀྱི་དེ་བཞིན་ཉིད།

dharmatathatā

g.1285

reality

chos nyid

ཆོས་ཉིད།

dharmatā

Definition from the 84000 Glossary of Terms:

The real nature, true quality, or condition of things. Throughout Buddhist discourse this term is used in two distinct ways. In one, it designates the relative nature that is either the essential characteristic of a specific phenomenon, such as the heat of fire and the moisture of water, or the defining feature of a specific term or category. The other very important and widespread way it is used is to designate the ultimate nature of all phenomena, which cannot be conveyed in conceptual, dualistic terms and is often synonymous with emptiness or the absence of intrinsic existence.

g.1286

rebirth

skye

སྐྱེ།

upapadyate

g.1287

rebirth, rebirth process

srid pa

སྲིད་པ།

bhava

g.1289

recollection of death

’chi ba rjes su dran pa

འཆི་བ་རྗེས་སུ་དྲན་པ།

mṛtyanusmṛti

g.1290

recollection of ethical discipline

tshul khrims rjes su dran pa

ཚུལ་ཁྲིམས་རྗེས་སུ་དྲན་པ།

śīlānusmṛti

g.1291

recollection of physicality

lus su gtogs pa rjes su dran pa

ལུས་སུ་གཏོགས་པ་རྗེས་སུ་དྲན་པ།

kāyagatānusmṛti

g.1292

recollection of quiescence

nye bar zhi ba rjes su dran pa

ཉེ་བར་ཞི་བ་རྗེས་སུ་དྲན་པ།

vyupaśamānusmṛti

g.1293

recollection of renunciation

gtong ba rjes su dran pa

གཏོང་བ་རྗེས་སུ་དྲན་པ།

tyāgānusmṛti

g.1294

recollection of respiration

dbugs ’byung ba dang rjes su dran pa

དབུགས་འབྱུང་བ་དང་རྗེས་སུ་དྲན་པ།

praśvāsānusmṛti

g.1295

recollection of the Buddha

sangs rgyas rjes su dran pa

སངས་རྒྱས་རྗེས་སུ་དྲན་པ།

buddhānusmṛti

g.1296

recollection of the Dharma

chos rjes su dran pa

ཆོས་རྗེས་སུ་དྲན་པ།

dharmānusmṛti

g.1297

recollection of the god realms

lha rjes su dran pa

ལྷ་རྗེས་སུ་དྲན་པ།

devānusmṛti

g.1298

recollection of the saṅgha

dge ’dun rjes su dran pa

དགེ་འདུན་རྗེས་སུ་དྲན་པ།

saṅghānusmṛti

g.1300

reflection

gzugs brnyan

གཟུགས་བརྙན།

pratibimba

g.1303

regards blue external forms

phyi rol gyi gzugs sngon po la lta ba

ཕྱི་རོལ་གྱི་གཟུགས་སྔོན་པོ་ལ་ལྟ་བ།

bahīrdha rūpāṇi nīlāni paśyati

g.1304

regards greater external forms

gzugs chen por gyur pa la lta ba

གཟུགས་ཆེན་པོར་གྱུར་པ་ལ་ལྟ་བ།

mahadgatāni paśyati

g.1305

regards lesser external forms

gzugs chung ngu la lta ba

གཟུགས་ཆུང་ངུ་ལ་ལྟ་བ།

parīttāni paśyati

g.1306

regards red external forms

phyi rol gyi gzugs dmar po la lta ba

ཕྱི་རོལ་གྱི་གཟུགས་དམར་པོ་ལ་ལྟ་བ།

bahīrdha rūpāṇi lohitāni paśyati

g.1307

regards white external forms

phyi rol gyi gzugs dkar po la lta ba

ཕྱི་རོལ་གྱི་གཟུགས་དཀར་པོ་ལ་ལྟ་བ།

bahīrdha rūpāṇi avadātāni paśyati

g.1308

regards yellow external forms

phyi rol gyi gzugs ser po la lta ba

ཕྱི་རོལ་གྱི་གཟུགས་སེར་པོ་ལ་ལྟ་བ།

bahīrdha rūpāṇi pītāni paśyati

g.1309

rejoice

yang dag par rab tu dga’ bar byed

ཡང་དག་པར་རབ་ཏུ་དགའ་བར་བྱེད།

sampraharṣayati

g.1311

relative truth

kun rdzob kyi bden pa

ཀུན་རྫོབ་ཀྱི་བདེན་པ།

saṃvṛtisatya

g.1316

remembered

dran pa

དྲན་པ།

mata

g.1319

renunciation

gtong ba
yongs su gtong ba

གཏོང་བ།
ཡོངས་སུ་གཏོང་བ།

tyāga
parityāga

g.1323

repulsive phenomena

mi sdug pa

མི་སྡུག་པ།

aśubha

g.1324

resolve

’dun pa skyed pa

འདུན་པ་སྐྱེད་པ།

chandaṃ janayati

g.1326

resting place

gnas

གནས།

layana

g.1328

retinue

g.yog ’khor

གཡོག་འཁོར།

parivāra

g.1329

Reverend Lord

btsun pa bcom ldan ’das

བཙུན་པ་བཅོམ་ལྡན་འདས།

bhadantabhagavat

g.1331

rightly aspire

yang dag par rab tu ’jog

ཡང་དག་པར་རབ་ཏུ་འཇོག

samyakpraṇidadhāti

g.1335

round

zlum po

ཟླུམ་པོ།

vṛtta

g.1338

sacred doctrine

chos

ཆོས།

dharma

g.1342

Śakra

brgya byin

བརྒྱ་བྱིན།

śakra

Definition from the 84000 Glossary of Terms:

The lord of the gods in the Heaven of the Thirty-Three (trāyastriṃśa). Alternatively known as Indra, the deity that is called “lord of the gods” dwells on the summit of Mount Sumeru and wields the thunderbolt. The Tibetan translation brgya byin (meaning “one hundred sacrifices”) is based on an etymology that śakra is an abbreviation of śata-kratu, one who has performed a hundred sacrifices. Each world with a central Sumeru has a Śakra. Also known by other names such as Kauśika, Devendra, and Śacipati.

g.1343

Śākyamuni

shAkya thub pa

ཤཱཀྱ་ཐུབ་པ།

śākyamuni

g.1345

sameness

mnyam nyid

མཉམ་ཉིད།

samatā

g.1346

sameness of all things

chos thams cad mnyam pa nyid

ཆོས་ཐམས་ཅད་མཉམ་པ་ཉིད།

sarvadharmasamatā

g.1348

sanctuary

gnas

གནས།

layana

g.1351

Śāradvatīputra

sha ra dwa ti’i bu

ཤ་ར་དྭ་ཏིའི་བུ།

śāradvatīputra

Definition from the 84000 Glossary of Terms:

One of the principal śrāvaka disciples of the Buddha, he was renowned for his discipline and for having been praised by the Buddha as foremost of the wise (often paired with Maudgalyāyana, who was praised as foremost in the capacity for miraculous powers). His father, Tiṣya, to honor Śāriputra’s mother, Śārikā, named him Śāradvatīputra, or, in its contracted form, Śāriputra, meaning “Śārikā’s Son.”

g.1352

Sārthavāha

ded dpon

དེད་དཔོན།

sārthavāha

g.1360

scrutiny

dpyod pa

དཔྱོད་པ།

vicāra

g.1370

seen

mthong ba

མཐོང་བ།

dṛṣṭa

g.1371

self

bdag

བདག

ātman

g.1372

selflessness

bdag med

བདག་མེད།

ātmāsadbhūtatva
nairātmya

g.1373

sensation

tshor ba

ཚོར་བ།

vedanā

g.1375

sense field

skye mched

སྐྱེ་མཆེད།

āyatana

g.1376

sense field of mastery

zil gyis gnon pa’i skye mched

ཟིལ་གྱིས་གནོན་པའི་སྐྱེ་མཆེད།

abhibhvāyatana

g.1377

sense field of mental phenomena

chos kyi skye mched

ཆོས་ཀྱི་སྐྱེ་མཆེད།

dharmāyatana

g.1378

sense field of neither perception nor non-perception

’du shes med min gyi skye mched

འདུ་ཤེས་མེད་མིན་གྱི་སྐྱེ་མཆེད།

naivasaṃjnāsaṃjnāyatana

g.1379

sense field of odors

dri’i skye mched

དྲིའི་སྐྱེ་མཆེད།

gandhāyatana

g.1380

sense field of sights

gzugs kyi skye mched

གཟུགས་ཀྱི་སྐྱེ་མཆེད།

rūpāyatana

g.1381

sense field of sounds

sgra’i skye mched

སྒྲའི་སྐྱེ་མཆེད།

śabdāyatana

g.1382

sense field of tangibles

reg bya’i skye mched

རེག་བྱའི་སྐྱེ་མཆེད།

spraṣṭavyāyatana

g.1383

sense field of tastes

ro’i skye mched

རོའི་སྐྱེ་མཆེད།

rasāyatana

g.1384

sense field of the body

lus kyi skye mched

ལུས་ཀྱི་སྐྱེ་མཆེད།

kāyāyatana

g.1385

sense field of the ears

rna ba’i skye mched

རྣ་བའི་སྐྱེ་མཆེད།

śrotrāyatana

g.1386

sense field of the eyes

mig gi skye mched

མིག་གི་སྐྱེ་མཆེད།

cakṣurāyatana

g.1387

sense field of the mental faculty

yid kyi skye mched

ཡིད་ཀྱི་སྐྱེ་མཆེད།

mana āyatana

g.1388

sense field of the nose

sna’i skye mched

སྣའི་སྐྱེ་མཆེད།

ghrāṇāyatana

g.1389

sense field of the tongue

lce’i skye mched

ལྕེའི་སྐྱེ་མཆེད།

jihvāyatana

g.1390

sense of moral and ascetic supremacy

tshul khrims dang brtul zhugs mchog tu ’dzin pa

ཚུལ་ཁྲིམས་དང་བརྟུལ་ཞུགས་མཆོག་ཏུ་འཛིན་པ།

śīlavrataparāmarśa

g.1391

sense of moral supremacy

tshul khrims mchog ’dzin

ཚུལ་ཁྲིམས་མཆོག་འཛིན།

śīlaparāmarśagranthā

g.1393

sensory contact

reg pa

རེག་པ།

sparśa

g.1394

sensory element

khams

ཁམས།

dhātu

g.1395

sensory element of auditory consciousness

rna ba’i rnam par shes pa’i khams

རྣ་བའི་རྣམ་པར་ཤེས་པའི་ཁམས།

śrotravijñānadhātu

g.1396

sensory element of consciousness

rnam par shes pa’i khams

རྣམ་པར་ཤེས་པའི་ཁམས།

vijñānadhātu

g.1397

sensory element of gustatory consciousness

lce’i rnam par shes pa’i khams

ལྕེའི་རྣམ་པར་ཤེས་པའི་ཁམས།

jihvavijñānadhātu

g.1398

sensory element of mental consciousness

yid kyi rnam par shes pa’i khams

ཡིད་ཀྱི་རྣམ་པར་ཤེས་པའི་ཁམས།

manovijñānadhātu

g.1399

sensory element of mental phenomena

chos kyi khams

ཆོས་ཀྱི་ཁམས།

dharmadhātu

g.1400

sensory element of odors

dri’i khams

དྲིའི་ཁམས།

gandhadhātu

g.1401

sensory element of olfactory consciousness

sna’i rnam par shes pa’i khams

སྣའི་རྣམ་པར་ཤེས་པའི་ཁམས།

ghrāṇavijñānadhātu

g.1402

sensory element of sights

gzugs kyi khams

གཟུགས་ཀྱི་ཁམས།

rūpadhātu

g.1403

sensory element of sounds

sgra’i khams

སྒྲའི་ཁམས།

śabdadhātu

g.1404

sensory element of tactile consciousness

lus kyi rnam par shes pa’i khams

ལུས་ཀྱི་རྣམ་པར་ཤེས་པའི་ཁམས།

kāyavijñānadhātu

g.1405

sensory element of tangibles

reg bya’i khams

རེག་བྱའི་ཁམས།

spraṣṭavyadhātu

g.1406

sensory element of tastes

ro’i khams

རོའི་ཁམས།

rasadhātu

g.1407

sensory element of the body

lus kyi khams

ལུས་ཀྱི་ཁམས།

kāyadhātu

g.1408

sensory element of the ears

rna ba’i khams

རྣ་བའི་ཁམས།

śrotradhātu

g.1409

sensory element of the eyes

mig gi khams

མིག་གི་ཁམས།

cakṣurdhātu

g.1410

sensory element of the mental faculty

yid kyi khams

ཡིད་ཀྱི་ཁམས།

manodhātu

g.1411

sensory element of the nose

sna’i khams

སྣའི་ཁམས།

ghrāṇdhātu

g.1412

sensory element of the tongue

lce’i khams

ལྕེའི་ཁམས།

jihvdhātu

g.1413

sensory element of visual consciousness

mig gi rnam par shes pa’i khams

མིག་གི་རྣམ་པར་ཤེས་པའི་ཁམས།

cakṣurvijñānadhātu

g.1414

sentient being

sems can

སེམས་ཅན།

sattva

g.1417

serial clear realization

mthar gyis pa’i mngon rtogs

མཐར་གྱིས་པའི་མངོན་རྟོགས།

ānupūrvābhisamaya

g.1421

seven branches of enlightenment

byang chub kyi yan lag bdun

བྱང་ཆུབ་ཀྱི་ཡན་ལག་བདུན།

saptabodhyaṅga

g.1425

sexual misconduct

’dod pas log par g.yem pa

འདོད་པས་ལོག་པར་གཡེམ་པ།

kāmamithyācāra

g.1432

sights

gzugs rnams

གཟུགས་རྣམས།

rupāṇi

g.1433

sign

mtshan ma

མཚན་མ།

nimitta

g.1434

signless

mtshan ma med pa

མཚན་མ་མེད་པ།

nirnimitta

g.1435

signlessness

mtshan ma med pa

མཚན་མ་མེད་པ།

animitta

g.1441

six aspects of perception

’du shes drug

འདུ་ཤེས་དྲུག

ṣaṭsaṃjñā

g.1442

six extrasensory powers

mngon shes drug

མངོན་ཤེས་དྲུག

ṣaḍabhijñā

g.1443

six inner sense fields

nang gi skye mched drug

ནང་གི་སྐྱེ་མཆེད་དྲུག

ṣaḍādhyātmikāyatana

g.1444

six outer sense fields

phyi’i skye mched drug

ཕྱིའི་སྐྱེ་མཆེད་དྲུག

ṣaḍbāhyāyatana

g.1445

six recollections

rjes su dran pa drug

རྗེས་སུ་དྲན་པ་དྲུག

ṣaḍanusmṛti

g.1446

six sense fields

skye mched drug

སྐྱེ་མཆེད་དྲུག

ṣaḍāyatana

g.1447

six transcendent perfections

pha rol tu phyin pa drug

ཕ་རོལ་ཏུ་ཕྱིན་པ་དྲུག

ṣaṭpāramitā

The practice of the six transcendent perfections, comprising generosity, ethical discipline, tolerance, perseverance, meditative concentration, and wisdom or discriminative awareness, is the foundation of the entire bodhisattva’s way of life. These six are known as “transcendent perfections” when they are motivated by an altruistic intention to attain full enlightenment for the sake of all beings, when they are undertaken within a sixfold combination of all the perfections, and when they are performed with an awareness of the emptiness of the agent, the object, and their interaction. See 2.12.

(See also n.61).

g.1455

son of enlightened heritage

rigs kyi bu

རིགས་ཀྱི་བུ།

kulaputra

g.1456

sophistry

rtog ge

རྟོག་གེ

tarka

g.1457

sound

sgra

སྒྲ།

śabda
ghoṣa

g.1458

space

nam mkha’

ནམ་མཁའ།

gagana
ākāśa

g.1459

space element

nam mkha’i khams

ནམ་མཁའི་ཁམས།

ākāśadhātu

g.1465

spiritual mentor

dge ba’i bshes gnyen

དགེ་བའི་བཤེས་གཉེན།

kalyāṇamitra

g.1466

spiritual teacher

bla ma

བླ་མ།

guru

g.1469

śrāvaka

nyan thos

ཉན་ཐོས།

śrāvaka

g.1474

state of mind

sems gnas pa

སེམས་གནས་པ།

cittasthiti

g.1477

strive

brtson ’grus rtsom

བརྩོན་འགྲུས་རྩོམ།

vīryamārabhate

g.1478

struggle

’bad

འབད།

vyāyacchate

g.1479

study

thos pa

ཐོས་པ།

śruti

g.1483

Śubhakṛtsna

dge rgyas

དགེ་རྒྱས།

śubhakṛtsna

g.1484

Subhūti

rab ’byor

རབ་འབྱོར།

subhūti

g.1487

sublime

’phags pa

འཕགས་པ།

ārya

g.1489

subsequent knowledge

rjes su rtogs pa’i shes pa

རྗེས་སུ་རྟོགས་པའི་ཤེས་པ།

anvayajñāna

g.1490

subtle quiescence

zhi ba zhib mo

ཞི་བ་ཞིབ་མོ།

sūkṣmaśānti

g.1491

Sudarśana

shin tu mthong

ཤིན་ཏུ་མཐོང་།

sudarśana

g.1492

Sudṛśa

gya nom snang ba

གྱ་ནོམ་སྣང་བ།

sudṛśa

g.1493

suffering

sdug bsngal

སྡུག་བསྔལ།

duḥkha

The term “suffering” includes all essentially unsatisfactory experiences of life in cyclic existence, whether physical or mental. These comprise (1) the suffering of suffering, i.e., the physical sensations and mental experiences which are self-evident as suffering and toward which spontaneous feelings of aversion arise; (2) the suffering of change, i.e., all experiences which are normally recognised as pleasant and desirable, but which are nonetheless suffering in that persistent indulgence in these always results in changing attitudes of dissatisfaction and boredom; and (3) the suffering of the pervasive conditioning underlying the round of birth, aging, and death.

g.1497

support for miraculous ability

rdzu ’phrul gyi rkang pa

རྫུ་འཕྲུལ་གྱི་རྐང་པ།

ṛddhipādāḥ

g.1498

support for miraculous ability combining meditative stability of mind with the formative force of exertion

sems kyi ting nge ’dzin spang ba’i ’du byed dang ldan pa’i rdzu ’phrul gyi rkang pa

སེམས་ཀྱི་ཏིང་ངེ་འཛིན་སྤང་བའི་འདུ་བྱེད་དང་ལྡན་པའི་རྫུ་འཕྲུལ་གྱི་རྐང་པ།

cittasamādhiprahāṇasaṃskārasamanvāgataṛddhipāda

g.1499

support for miraculous ability combining meditative stability of perseverance with the formative force of exertion

brtson ’grus kyi ting nge ’dzin spang ba’i ’du byed dang ldan pa’i rdzu ’phrul gyi rkang pa

བརྩོན་འགྲུས་ཀྱི་ཏིང་ངེ་འཛིན་སྤང་བའི་འདུ་བྱེད་དང་ལྡན་པའི་རྫུ་འཕྲུལ་གྱི་རྐང་པ།

vīryasamādhiprahāṇasaṃskārasamanvāgataṛddhipāda

g.1500

support for miraculous ability combining meditative stability of resolution with the formative force of exertion

’dun pa’i ting nge ’dzin spang ba’i ’du byed dang ldan pa’i rdzu ’phrul gyi rkang pa

འདུན་པའི་ཏིང་ངེ་འཛིན་སྤང་བའི་འདུ་བྱེད་དང་ལྡན་པའི་རྫུ་འཕྲུལ་གྱི་རྐང་པ།

chandasamādhiprahāṇasaṃskārasamanvāgataṛddhipāda

g.1501

support for miraculous ability combining meditative stability of scrutiny with the formative force of exertion

dpyod pa’i ting nge ’dzin spang ba’i ’du byed dang ldan pa’i rdzu ’phrul gyi rkang pa

དཔྱོད་པའི་ཏིང་ངེ་འཛིན་སྤང་བའི་འདུ་བྱེད་དང་ལྡན་པའི་རྫུ་འཕྲུལ་གྱི་རྐང་པ།

mīmāṃsāvīryasamādhiprahāṇasaṃskārasamanvāgataṛddhipāda

g.1502

supramundane

’jig rten las ’das pa

འཇིག་རྟེན་ལས་འདས་པ།

lokottara

g.1507

Sūryagarbha

nyi ma’i snying po

ཉི་མའི་སྙིང་པོ།

sūryagarbha

g.1508

Susaṃprasthita

shin tu yang dag zhugs

ཤིན་ཏུ་ཡང་དག་ཞུགས།

susaṃprasthita

g.1509

sūtra

མདོ།

sūtra

g.1510

Suvikrāntavikrāmin

rab kyi rtsal gyis rnam par gnon pa

རབ་ཀྱི་རྩལ་གྱིས་རྣམ་པར་གནོན་པ།

suvikrāntavikrāmin

g.1522

tathāgata

de bzhin gshegs pa

དེ་བཞིན་གཤེགས་པ།

tathāgata

Definition from the 84000 Glossary of Terms:

A frequently used synonym for buddha. According to different explanations, it can be read as tathā-gata, literally meaning “one who has thus gone,” or as tathā-āgata, “one who has thus come.” Gata, though literally meaning “gone,” is a past passive participle used to describe a state or condition of existence. Tatha(tā), often rendered as “suchness” or “thusness,” is the quality or condition of things as they really are, which cannot be conveyed in conceptual, dualistic terms. Therefore, this epithet is interpreted in different ways, but in general it implies one who has departed in the wake of the buddhas of the past, or one who has manifested the supreme awakening dependent on the reality that does not abide in the two extremes of existence and quiescence. It is also often used as a specific epithet of the Buddha Śākyamuni.

g.1523

Teacher

ston pa

སྟོན་པ།

śāstṛ

g.1524

teaching

bstan pa

བསྟན་པ།

nirdeśa

g.1528

ten powers of the tathāgatas

de bzhin gshegs pa’i stobs bcu

དེ་བཞིན་གཤེགས་པའི་སྟོབས་བཅུ།

daśatathāgatabala

g.1529

ten recollections

rjes su dran pa bcu

རྗེས་སུ་དྲན་པ་བཅུ།

daśānusmṛti

g.1530

ten sense fields of total consummation

zad par gyi skye mched bcu

ཟད་པར་གྱི་སྐྱེ་མཆེད་བཅུ།

daśakṛtsnāyatana

g.1531

ten virtuous actions

dge ba bcu

དགེ་བ་བཅུ།

daśakusala

g.1534

terrified

’gong

འགོང་།

saṃkocayati

g.1539

thirty-seven aspects of enlightenment

byang chub kyi phyogs kyi chos sum cu rtsa bdun

བྱང་ཆུབ་ཀྱི་ཕྱོགས་ཀྱི་ཆོས་སུམ་ཅུ་རྩ་བདུན།

saptatriṃśadbodhipakṣadharma

The thirty-seven aspects of enlightenment comprise the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path. See 1.20–1.26.

For a summary of the relevant Pāli and Sanskrit sources on all see the extensive discussion in Dayal (1932): 80–164.

g.1540

thirty-two major marks of a superior man that the tathāgatas possess

de bzhin gshegs pa’i skyes bu chen po’i mtshan sum cu rtsa gnyis

དེ་བཞིན་གཤེགས་པའི་སྐྱེས་བུ་ཆེན་པོའི་མཚན་སུམ་ཅུ་རྩ་གཉིས།

tathāgatadvātriṃśanmahāpuruṣalakṣaṇa

These are the major physical marks that identify the buddha body of emanation, and which, in some sources and traditions, portend the advent of a universal monarch.

As well as being listed in this and other Prajñāpāramitā sūtras (see n.64), they are to be found detailed in the Lalitavistara (7.98–103 and 26.145–173), Mahāyānopadeśa, Rāṣṭrapālaparipṛcchā, Ratnagotravibhāgottaratantraśāstra (3.17–25), Mahāvastu, and in the Pali Lakkhaṇasutta.

See 2.15 and 29.24.

g.1541

thoroughbred

cang shes pa

ཅང་ཤེས་པ།

ājāneya

g.1544

thought

sems

སེམས།

citta

g.1546

three essenceless natures

ngo bo nyid med pa gsum

ངོ་བོ་ཉིད་མེད་པ་གསུམ།

trividhā niḥsvabhāvatā

g.1547

three fetters

kun tu sbyor gsum

ཀུན་ཏུ་སྦྱོར་གསུམ།

trisaṃyojana

g.1551

three poisons

dug gsum

དུག་གསུམ།

triviṣa

g.1555

three times

dus gsum

དུས་གསུམ།

trikala

g.1558

tolerance

bzod pa

བཟོད་པ།

kṣānti

g.1565

total consummation of blueness

zad par sngon po

ཟད་པར་སྔོན་པོ།

nīlakṛtsna

g.1566

total consummation of consciousness

zad par rnam par shes pa

ཟད་པར་རྣམ་པར་ཤེས་པ།

vijñānakṛtsna

g.1567

total consummation of redness

zad par dmar po

ཟད་པར་དམར་པོ།

lohitakṛtsna

g.1568

total consummation of the earth element

zad par sa

ཟད་པར་ས།

pṛthivīkṛtsna

g.1569

total consummation of the fire element

zad par me

ཟད་པར་མེ།

tejaskṛtsna

g.1570

total consummation of the space element

zad par nam mkha’

ཟད་པར་ནམ་མཁའ།

ākāśakṛtsna

g.1571

total consummation of the water element

zad par chu

ཟད་པར་ཆུ།

apkṛtsna

g.1572

total consummation of the wind element

zad par rlung

ཟད་པར་རླུང་།

vāyukṛtsna

g.1573

total consummation of whiteness

zad par dkar po

ཟད་པར་དཀར་པོ།

avadātakṛtsna

g.1574

total consummation of yellowness

zad par ser po

ཟད་པར་སེར་པོ།

pītakṛtsna

g.1576

training

bslab pa

བསླབ་པ།

śikṣā

g.1577

transcendence

yang dag par ’da’ ba

ཡང་དག་པར་འདའ་བ།

samatikrama

g.1579

transcendent perfection

pha rol tu phyin pa

ཕ་རོལ་ཏུ་ཕྱིན་པ།

pāramitā

g.1580

transcendent perfection of ethical discipline

tshul khrims kyi pha rol tu phyin pa

ཚུལ་ཁྲིམས་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ།

śīlapāramitā

g.1581

transcendent perfection of generosity

sbyin pa’i pha rol tu phyin pa

སྦྱིན་པའི་ཕ་རོལ་ཏུ་ཕྱིན་པ།

dānapāramitā

g.1582

transcendent perfection of meditative concentration

bsam gtan gyi pha rol tu phyin pa

བསམ་གཏན་གྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ།

dhyānapāramitā

g.1583

transcendent perfection of perseverance

brtson ’grus kyi pha rol tu phyin pa

བརྩོན་འགྲུས་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ།

vīryapāramitā

g.1584

transcendent perfection of tolerance

bzod pa’i pha rol tu phyin pa

བཟོད་པའི་ཕ་རོལ་ཏུ་ཕྱིན་པ།

kṣāntipāramitā

g.1585

transcendent perfection of wisdom

shes rab kyi pha rol tu phyin pa

ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ།

prajñāpāramitā

g.1587

Trayastriṃśa

sum cu rtsa gsum pa

སུམ་ཅུ་རྩ་གསུམ་པ།

trayastriṃśa

g.1590

trillion

bye ba phrag ’bum

བྱེ་བ་ཕྲག་འབུམ།

koṭiśatasahasra

g.1593

Tuṣita

dga’ ldan

དགའ་ལྡན།

tuṣita

Definition from the 84000 Glossary of Terms:

Tuṣita (or sometimes Saṃtuṣita), literally “Joyous” or “Contented,” is one of the six heavens of the desire realm (kāmadhātu). In standard classifications, such as the one in the Abhidharmakośa, it is ranked as the fourth of the six counting from below. This god realm is where all future buddhas are said to dwell before taking on their final rebirth prior to awakening. There, the Buddha Śākyamuni lived his preceding life as the bodhisattva Śvetaketu. When departing to take birth in this world, he appointed the bodhisattva Maitreya, who will be the next buddha of this eon, as his Dharma regent in Tuṣita. For an account of the Buddha’s previous life in Tuṣita, see The Play in Full (Toh 95), 2.12, and for an account of Maitreya’s birth in Tuṣita and a description of this realm, see The Sūtra on Maitreya’s Birth in the Heaven of Joy, (Toh 199).

g.1595

twelve Brahmā realms

tshangs pa’i ’jig rten bcu gnyis

ཚངས་པའི་འཇིག་རྟེན་བཅུ་གཉིས།

dvādaśabrahmaloka

g.1596

twelve links of dependent origination

rten ’brel gyi yan lag bcu gnyis

རྟེན་འབྲེལ་གྱི་ཡན་ལག་བཅུ་གཉིས།

dvādaśāṅgapratītyasamutpāda

The principle of dependent origination asserts that nothing exists independently of other factors, the reason for this being that things and events come into existence only by dependence on the aggregation of multiple causes and conditions. In general, the processes of cyclic existence, through which the external world and the sentient beings within it revolve in a continuous cycle of suffering, propelled by the propensities of past actions and their interaction with afflicted mental states, originate dependent on the sequential unfolding of twelve links, commencing from fundamental ignorance and ending with birth, aging, and death (see 1.18–1.19). It is only through deliberate reversal of these twelve links that one can succeed in bringing the whole cycle to an end. See 24.10.

g.1597

twelve sense fields

skye mched bcu gnyis

སྐྱེ་མཆེད་བཅུ་གཉིས།

dvādaśāyatana

g.1602

ultimate reality

don dam bden pa

དོན་དམ་བདེན་པ།

paramārthasatya

g.1603

ultimate truth

don dam bden pa

དོན་དམ་བདེན་པ།

paramārthasatya

g.1608

unchanging

’gyur ba med pa

འགྱུར་བ་མེད་པ།

avikāra

g.1610

unconditioned

mngon par ’dus ma byas pa

མངོན་པར་འདུས་མ་བྱས་པ།

abhyasaṃskṛta

g.1611

unconditioned phenomena

’dus ma byas pa’i chos

འདུས་མ་བྱས་པའི་ཆོས།

asaṃskṛtadharma

g.1621

understanding of all phenomena

rnam mkhyen
rnam par mkhyen pa

རྣམ་མཁྱེན།
རྣམ་པར་མཁྱེན་པ།

sarvākārajñāna

g.1622

understanding of omniscience

thams cad shes pa nyid

ཐམས་ཅད་ཤེས་པ་ཉིད།

sarvajñatā

g.1623

understanding of the aspects of the path

lam gyi rnam pa shes pa nyid
lam gyi rnam pa shes pa

ལམ་གྱི་རྣམ་པ་ཤེས་པ་ཉིད།
ལམ་གྱི་རྣམ་པ་ཤེས་པ།

mārgākārajñatā

g.1635

union

rnal ’byor

རྣལ་འབྱོར།

yoga

g.1637

universal monarch

’khor los sgyur ba’i rgyal po

འཁོར་ལོས་སྒྱུར་བའི་རྒྱལ་པོ།

cakravartīrāja

g.1639

unmistaken real nature

ma nor ba de bzhin nyid

མ་ནོར་བ་དེ་བཞིན་ཉིད།

avitathatā

g.1649

unskilled

thabs la mi mkhas pa

ཐབས་ལ་མི་མཁས་པ།

upāyākuśala

g.1651

unsullied

nag nog med pa

ནག་ནོག་མེད་པ།

akalmāṣa

g.1653

unsurpassed, genuinely perfect enlightenment

bla na med pa yang dag par rdzogs pa’i byang chub

བླ་ན་མེད་པ་ཡང་དག་པར་རྫོགས་པའི་བྱང་ཆུབ།

anuttarābhisambodhi

g.1657

upper robe

bla gos

བླ་གོས།

uttarāsaṅga

g.1659

Uttarakuru

sgra mi snyan

སྒྲ་མི་སྙན།

uttarakuru

g.1660

Uttaramati

blo gros rgya chen

བློ་གྲོས་རྒྱ་ཆེན།

uttaramati

g.1661

utter purity

shin tu rnam par dag pa

ཤིན་ཏུ་རྣམ་པར་དག་པ།

atyantaviśuddhi

g.1665

utterly fallacious

shin tu gsong ldong

ཤིན་ཏུ་གསོང་ལྡོང་།

atyantānṛtata

g.1667

utterly porous

shin tu gse tshags

ཤིན་ཏུ་གསེ་ཚགས།

atyantacchidrata

g.1671

Vardhamānamati

blo gros ’phel

བློ་གྲོས་འཕེལ།

vardhamānamati

g.1672

Varuṇadatta

chu lhas byin

ཆུ་ལྷས་བྱིན།

varuṇadatta

g.1673

vehicle of the bodhisattvas

byang chub sems dpa’i theg pa

བྱང་ཆུབ་སེམས་དཔའི་ཐེག་པ།

bodhisattvayāna

g.1674

vehicle of the pratyekabuddhas

rang rgyal gyi theg pa

རང་རྒྱལ་གྱི་ཐེག་པ།

pratyekabuddhayāna

g.1675

vehicle of the śrāvakas

nyan thos kyi theg pa

ཉན་ཐོས་ཀྱི་ཐེག་པ།

śrāvakayāna

g.1676

venerable

tshe dang ldan pa

ཚེ་དང་ལྡན་པ།

āyuṣmān

A monk or mendicant of seniority.

Āyuṣmān (tshe dang ldan pa) is a title of respect directed toward a monk or wandering mendicant who is venerable and in a position of seniority, but not a fully realized buddha. (In the Lalitavistara, ch. 26, Śākyamuni famously rejects this title as a suitable term of address for himself. See, e.g., Dudjom Rinpoche 1991: 423). Āyuṣmān may imply one who has held monastic ordination for a significant number of years, and who has some level of realization, but is still “mortal” and tied to cyclic existence, in contrast to the buddhas, who are “immortal.” Even today Thai monks colloquially address each other, using ayusma for someone senior and avuso (“friend”) for someone junior.

g.1677

venerate

bla mar byed pa

བླ་མར་བྱེད་པ།

gurukaroti

g.1689

Vinaya

’dul ba

འདུལ་བ།

vinaya

g.1691

virtuous ascetic

dge sbyong

དགེ་སྦྱོང་།

śramaṇa

Definition from the 84000 Glossary of Terms:

A general term applied to spiritual practitioners who live as ascetic mendicants. In Buddhist texts, the term usually refers to Buddhist monastics, but it can also designate a practitioner from other ascetic/monastic spiritual traditions. In this context śramaṇa is often contrasted with the term brāhmaṇa (bram ze), which refers broadly to followers of the Vedic tradition. Any renunciate, not just a Buddhist, could be referred to as a śramaṇa if they were not within the Vedic fold. The epithet Great Śramaṇa is often applied to the Buddha.

g.1692

virtuous attributes

dge ba’i chos

དགེ་བའི་ཆོས།

kuśaladharma

g.1693

virtuous phenomena

dge ba’i chos

དགེ་བའི་ཆོས།

kuśaladharma

g.1695

Viśeṣamati

blo gros khyad par can

བློ་གྲོས་ཁྱད་པར་ཅན།

viśeṣamati

g.1699

void

dben pa
gsog

དབེན་པ།
གསོག

vivakta
tucchaka

g.1700

voidness

dben pa
gsog

དབེན་པ།
གསོག

vivakta
tucchaka

g.1702

Vulture Peak

bya rgod kyi phung po’i ri

བྱ་རྒོད་ཀྱི་ཕུང་པོའི་རི།

gṛdhrakūṭa

Definition from the 84000 Glossary of Terms:

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

g.1704

wandering mendicant

kun tu rgyu

ཀུན་ཏུ་རྒྱུ།

parivrājika

Definition from the 84000 Glossary of Terms:

A non-Buddhist religious mendicant who literally “roams around.” Historically, they wandered in India from ancient times, including the time of the Buddha, and held a variety of beliefs, engaging with one another in debate on a range of topics. Some of their metaphysical views are presented in the early Buddhist discourses of the Pali Canon. They included women in their number.

g.1706

water element

chu’i khams

ཆུའི་ཁམས།

abdhātu

g.1710

well-being

phan pa

ཕན་པ།

hita

g.1712

when beings are inclined toward pleasant states

sdug pa nyid du mos pa

སྡུག་པ་ཉིད་དུ་མོས་པ།

śubhādhimukti

g.1713

when corporeal beings observe physical forms

gzugs can gzugs rnams la lta ba

གཟུགས་ཅན་གཟུགས་རྣམས་ལ་ལྟ་བ།

rūpī rūpāṇi paśyati

g.1714

when formless beings endowed with internal perception observe external physical forms

nang gzugs med par ’du shes pas phyi rol gyi gzugs rnams la lta ba

ནང་གཟུགས་མེད་པར་འདུ་ཤེས་པས་ཕྱི་རོལ་གྱི་གཟུགས་རྣམས་ལ་ལྟ་བ།

adhyātmamarūpasaṃjñī bahirthā rūpāṇi paśyati

g.1715

white lotus

pad ma dkar po

པད་མ་དཀར་པོ།

puṇḍarika

g.1725

wind element

rlung gi khams

རླུང་གི་ཁམས།

vāyudhātu

g.1726

wisdom

shes rab

ཤེས་རབ།

prajñā

In the context‌ of the transcendent perfections, wisdom is the sixth of the six transcendent perfections.

The translation of prajñā (shes rab) by “wisdom” here defers to the precedent established by Edward Conze in his writings. It has a certain poetic resonance which more accurate renderings‍—“discernment,” “discriminative awareness,” or “intelligence”‍—unfortunately lack. It should be remembered that in Abhidharma, prajñā is classed as one of the five object-determining mental states (pañcaviṣayaniyata, yul nges lnga), alongside “will,” “resolve,” “mindfulness,” and “meditative stability.” Following Asaṅga’s Abhidharmasamuccaya, Jamgon Kongtrul (TOK, Book 6, Pt. 2, p. 498), defines prajñā as “the discriminative awareness that analyzes specific and general characteristics.” Therefore “wisdom” in this context is to be understood in the cognitive or analytical Germanic sense of witan or weis (Dayal 1932: 136) and not as an abstract “body of knowledge,” or in any aloof and mysterious theosophical sense. Nor indeed is there any association with the Greek sophia.

Also translated here as “discriminative awareness.”

g.1728

wish

bsam pa

བསམ་པ།

abhiprāya

g.1732

without apprehending anything

mi dmigs pa’i tshul du

མི་དམིགས་པའི་ཚུལ་དུ།

anupalambhayogena

g.1752

world of “patient endurance”

mi mjed ’jig rten gyi khams

མི་མཇེད་འཇིག་རྟེན་གྱི་ཁམས།

sahālokadhātu

g.1753

world system

’jig rten gyi khams

འཇིག་རྟེན་གྱི་ཁམས།

lokadhātu

Definition from the 84000 Glossary of Terms:

The term lokadhātu refers to a single four continent world-system illumined by a sun and moon, with a Mount Meru at its center and an encircling ring of mountains at its periphery, and with the various god realms above, thus including the desire, form, and formless realms.

The term can also refer to groups of such world-systems in multiples of thousands. A universe of one thousand such world-systems is called a chiliocosm (sāhasralokadhātu, stong gi ’jig rten gyi khams); one thousand such chiliocosms is called a dichiliocosm (dvisāhasralokadhātu, stong gnyis kyi ’jig rten gyi khams); and one thousand such dichiliocosms is called a trichiliocosm (trisāhasralokadhātu, stong gsum gyi 'jig rten gyi khams). A trichiliocosm is the largest universe described in Buddhist cosmology.

g.1754

world system of desire

’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.1755

world system of form

gzugs kyi khams

གཟུགས་ཀྱི་ཁམས།

rūpadhātu

Definition from the 84000 Glossary of Terms:

One of the three realms of saṃsāra in Buddhist cosmology, it is characterized by subtle materiality. Here beings, though subtly embodied, are not driven primarily by the urge for sense gratification. It consists of seventeen heavens structured according to the four concentrations of the form realm (rūpāvacaradhyāna), the highest five of which are collectively called “pure abodes” (śuddhāvāsa). The form realm is located above the desire realm (kāmadhātu) and below the formless realm (ārūpyadhātu).

g.1756

world system of formlessness

gzugs med pa’i khams

གཟུགས་མེད་པའི་ཁམས།

ārūpyadhatu

Definition from the 84000 Glossary of Terms:

The highest and subtlest of the three realms of saṃsāra in Buddhist cosmology. Here beings are no longer bound by materiality and enjoy a purely mental state of absorption. It is divided in four levels according to each of the four formless concentrations (ārūpyāvacaradhyāna), namely, the Sphere of Infinite Space (ākāśānantyāyatana), the Sphere of Infinite Consciousness (vijñānānantyāyatana), the Sphere of Nothingness (akiñcanyāyatana), and the Sphere of Neither Perception nor Non-perception (naivasaṃjñānāsaṃjñāyatana). The formless realm is located above the other two realms of saṃsāra, the form realm (rūpadhātu) and the desire realm (kāmadhātu).

g.1757

worldliness

zang zing

ཟང་ཟིང་།

āmiṣa

g.1761

worldly protector

’jig rten skyong ba

འཇིག་རྟེན་སྐྱོང་བ།

lokapāla

g.1766

wrong view

lta ba

ལྟ་བ།

dṛṣṭi

g.1767

wrong views

log par lta ba

ལོག་པར་ལྟ་བ།

mithyādṛṣṭi

g.1770

Yāma

’thab bral

འཐབ་བྲལ།

yāma

g.1772

Yeshé Dé

ye shes sde

ཡེ་ཤེས་སྡེ།

Definition from the 84000 Glossary of Terms:

Yeshé Dé (late eighth to early ninth century) was the most prolific translator of sūtras into Tibetan. Altogether he is credited with the translation of more than one hundred sixty sūtra translations and more than one hundred additional translations, mostly on tantric topics. In spite of Yeshé Dé’s great importance for the propagation of Buddhism in Tibet during the imperial era, only a few biographical details about this figure are known. Later sources describe him as a student of the Indian teacher Padmasambhava, and he is also credited with teaching both sūtra and tantra widely to students of his own. He was also known as Nanam Yeshé Dé, from the Nanam (sna nam) clan.

g.1773

yojana

dpag tshad

དཔག་ཚད།

yojana

The Transcendent Perfection of Wisdom in Ten Thousand Lines The Context

Toh 11

Imprint

Text Body

The Transcendent Perfection of Wisdom in Ten Thousand Lines
The Context