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ཤེས་ཕྱིན་ཁྲི་པ།

The Transcendent Perfection of Wisdom in Ten Thousand Lines
All Phenomena

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)

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co.

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

ac.1

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

Chapter 2

All Phenomena

2.1

2.2

“Śāradvatīputra, if you ask what are the ‘four assurances’ [proclaimed by the tathāgatas], they are as follows:

“ (1) When I claim to have attained genuinely perfect buddhahood, if some virtuous ascetic, brāhmin, god, demon, Brahmā, or anyone else should say that I have not attained manifestly perfect buddhahood with respect to these particular phenomena here, [F.12.b] I would correctly disregard that reason for contradicting me, based on their worldly doctrines. By correctly disregarding that reason, I have found happiness and abide therein. To have attained this absence of trepidation is to have attained fearlessness. I claim my exalted place as a great leader. I will rightly roar the lion’s roar in the midst of the assembly! I will turn the wheel of Brahmā which has not previously been turned [in the world] in conformity with the sacred doctrine by any virtuous ascetic, brāhmin, god, demon, Brahmā, or anyone else!

2.3

“ (2) When I claim I am one whose contaminants have ceased, if some virtuous ascetic, brāhmin, god, demon, Brahmā, or anyone else should say that these particular contaminants of mine have not ceased, I would correctly disregard that reason for contradicting me, based on their worldly doctrines. By correctly disregarding that reason, I have found happiness and abide therein. To have attained this absence of trepidation is to have attained fearlessness. I claim my exalted place as a great leader. I will rightly roar the lion’s roar in the midst of the assembly! I will turn the wheel of Brahmā which has not previously been turned in the world in conformity with the sacred doctrine by any virtuous ascetic, brāhmin, god, demon, Brahmā, or anyone else!

2.4

“ (3) When I claim to have explained those things which cause obstacles on the path, if some virtuous ascetic, brāhmin, god, demon, Brahmā, or anyone else should insist in this respect that even though one might depend on those things, there will be no obstacles and that that would be impossible, I would correctly disregard that reason for contradicting me, based on their worldly doctrines. By correctly disregarding that reason, I have found happiness and abide therein. To have attained this absence of trepidation is to have attained fearlessness. I claim my exalted place as a great leader. I will rightly roar the lion’s roar in the midst of the assembly! I will turn the wheel of Brahmā which has not previously been turned in the world in conformity with the sacred doctrine by any virtuous ascetic, brāhmin, god, demon, Brahmā, or anyone else! [F.13.a]

2.5

“ (4) When I claim to have explained the path through which suffering will genuinely cease, having ascertained that śrāvakas will find it conducive to the attainment of sublime emancipation, if some virtuous ascetic, brāhmin, god, demon, Brahmā, or anyone else in the world should say in this respect that even if one practices this path, it will not be conducive to emancipation, that suffering will not cease, and that that is impossible, I would correctly disregard that reason for contradicting me, based on their worldly doctrines. By correctly disregarding that reason, I have found happiness and abide therein. To have attained this absence of trepidation is to have attained fearlessness. I claim my exalted place as a great leader. I will rightly roar the lion’s roar in the midst of the assembly! I will turn the wheel of Brahmā which has not previously been turned in the world in conformity with the sacred doctrine by any virtuous ascetic, brāhmin, god, demon, Brahmā, or anyone else! These are called the four assurances.56

2.6

“If you ask what are the ‘four kinds of exact knowledge,’ they 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.

2.7

“If you ask what is ‘great loving kindness,’ it is an action in which the tathāgatas engage on behalf of all sentient beings, treating enemies and friends identically. That is called great loving kindness. If you ask what is ‘great compassion,’ it is unstinting loving kindness toward all sentient beings, when there are actually no sentient beings. That is called great compassion.57

2.8

“If you ask what are the ‘eighteen distinct qualities of the buddhas,’ they are as follows: (1) The tathāgatas are without clumsiness; (2) they are not noisy; (3) they are without false memories; (4) they are without differentiating perceptions; (5) they are without uncomposed minds; (6) they are without the indifference that lacks discernment; (7) they do not degenerate in their resolution; (8) they do not degenerate in their perseverance; (9) they do not degenerate in their recollection; (10) they do not degenerate in their meditative stability; [F.13.b] (11) they do not degenerate in their wisdom; (12) they do not degenerate in their liberation, nor in their perception of liberating gnosis; (13) all the activities of their bodies are preceded by gnosis and followed by gnosis; (14) all the activities of their speech are preceded by pristine cognition and followed by gnosis; (15) all the activities of their minds are preceded by gnosis and followed by gnosis; (16) they engage in the perception of gnosis which is unobstructed and unimpeded with respect to the past; (17) they engage in the perception of gnosis which is unobstructed and unimpeded with respect to the future; and (18) they engage in the perception of gnosis which is unobstructed and unimpeded with respect to the present. These are called the eighteen distinct qualities of the buddhas.58

2.9

“If you ask what is the ‘understanding of all phenomena,’ it is the partial understanding of selflessness with respect to personal identity 59 that śrāvakas and pratyekabuddhas acquire with reference to the twelve sense fields. That is called the understanding of all phenomena.

2.10

“If you ask what is the ‘understanding of the aspects of the path,’ it is the emancipation from cyclic existence that bodhisattvas acquire through the path of the bodhisattvas, inasmuch as they are not attracted by the vehicles of the śrāvakas and pratyekabuddhas, even though they understand the paths of all three vehicles. That is called the understanding of the aspects of the path.

2.11

“If you ask what is the ‘understanding of omniscience,’ it is the knowledge that the tathāgatas have, without hesitation, with regard to all things, in all their aspects, throughout all the three times. That is called omniscience.60

2.12

“If you ask what are the ‘six transcendent perfections,’ they comprise (1) the transcendent perfection of generosity, (2) the transcendent perfection of ethical discipline, (3) the transcendent perfection of tolerance, (4) the transcendent perfection of perseverance, (5) the transcendent perfection of meditative concentration, and (6) the transcendent perfection of wisdom. These are called the six transcendent perfections.61

2.13

“If you ask what are the ‘six extrasensory powers,’ they comprise (1) the extrasensory power realizing knowledge of [miraculous] activities, (2) the extrasensory power realizing knowledge of divine clairvoyance, (3) the extrasensory power realizing knowledge of divine clairaudience, [F.14.a] (4) the extrasensory power realizing knowledge of other minds, (5) the extrasensory power realizing knowledge of recollection of past lives, and (6) the extrasensory power realizing knowledge of the cessation of contaminants. These are called the six extrasensory powers.62

2.14

“If you ask what are the ‘five eyes,’ 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 Buddha. These are called the five eyes.63

2.15

“If you ask what are the ‘thirty-two major marks of a superior man that the tathāgatas possess,’ they are as follows:64

2.16

(1) The Blessed One has feet that are well positioned. In this regard, ‘excellent positioning of the feet’ means that the soles of his two feet entirely touch the ground. Just as when the long, evenly balanced base of a basket is placed on level ground, the bottom of the base entirely touches the ground, in the same way, the Blessed One is endowed with feet that are well positioned.

(2) The Blessed One has feet that are marked with the motif of the wheel. In this regard, the expression ‘marked with the motif of the wheel’ denotes the perfectly formed motif of a wheel with a thousand spokes, a hub, and a circumference, which elegantly appears on the soles of his two feet.

2.17

(3) The Blessed One has hands and feet that are tender and soft. In this regard, ‘the tenderness and softness of his hands and feet’ means that, unlike those of human beings, theyresemble tree cotton or shrub cotton.65

(4) The Blessed One has long toes and fingers. In this regard, ‘long toes and fingers’ means that the fingers of his hands and the toes of his feet are exceedingly long, unlike those of other human beings.

2.18

(5) The Blessed One is endowed with hands and feet that are webbed. In fact, his hands and feet are prominently webbed, [F.14.b] unlike those of other human beings.

(6) The Blessed One is endowed with broad heels. In this regard, ‘broad heels’ means that the bases of his two heels are broad, unlike those of other human beings.

2.19

(7) The Blessed One is endowed with inconspicuous ankle bones, In this regard, ‘the inconspicuousness of his ankle bones’ means that, being endowed with broad heels, he is also endowed with inconspicuous ankle bones, unlike those of other human beings.

(8) The Blessed One is endowed with calves resembling those of an antelope. In this regard, ‘calves resembling those of an antelope’ means that his calves are slender and tapered, just like those of Śarabha Aiṇeya, the king of ungulates.

2.20

(9) The Blessed One is endowed with arms that reach down to his knees when standing, without bending down. In this regard, the expression ‘arms that reach down to his knees when standing, without bending down’ means that when the Blessed One is standing upright, the palms of both hands can touch and probe around his kneecaps, without him having to bend down.

(10) The Blessed One is endowed with a contracted male organ. In this regard, the ‘contractedness of his male organ’ means that he resembles a thoroughbred elephant or a thoroughbred steed of noble breed.

2.21

(11) The Blessed One is endowed with hairs that grow finely and distinctly, curling to the right. In this regard, the expression ‘hairs that grow finely and distinctly, curling to the right’ means that from each of the pores of his skin a single hair finely grows, bluish black in color, curling softly into rings, lustrous and curling to the right.

(12) The Blessed One is endowed with body hairs that point upwards. In this regard, the ‘pointing upwards of his body hairs’ means that the hair that grows from his head and the hairs of his body point upwards and finely grow, bluish black in color, all curling softly into rings, lustrous and curling to the right.[F.15.a]

2.22

(13) The Blessed One is endowed with delicate, soft, and lustrous skin. In this regard, the expression ‘delicate, soft, and lustrous skin’ means that neither water nor dust adhere to his body, or settle upon it.

(14) The Blessed One is endowed with a golden complexion. This means that his physical form is elegant, fine, and beautiful to behold, just like an offering post fashioned of finest gold that is adorned with various gemstones, for which reason it is said to resemble the color of gold.

2.23

(15) The Blessed One is endowed with seven prominent parts. In this regard, the expression ‘seven prominent parts’ means that the two prominent [backs of] his legs are elegant, fine, beautiful to behold, and filled out with flesh and blood. Similarly, the two prominent [backs of] his arms are elegant, fine, beautiful to behold, and filled out with flesh and blood. There are also two prominent parts at his shoulders and one prominent part at the nape of his neck, which are elegant, fine, beautiful to behold, and filled out with flesh and blood.

(16) The Blessed One is endowed with amply curved shoulders.

2.24

(17) The Blessed One is endowed with collarbones that are well covered.

(18) The Blessed One is born with an extremely upright posture.

2.25

(19) The Blessed One is endowed with a girth like the banyan tree. In that regard, the expression ‘endowed with a girth like the banyan tree’ means that the width of his body is proportionate to its length, and its length is proportionate to its width. That is designated as a ‘girth like the banyan tree.’

(20) The Blessed One is endowed with lion-like cheeks.

2.26

(21) The Blessed One is endowed with forty teeth.

(22) The Blessed One is endowed with close-fitting teeth.

2.27

(23) The Blessed One is endowed with teeth whose tips are long, sharp, and white.

(24) The Blessed One is endowed with a superior organ of taste. This means that within his straight throat he has a gullet that is straight and not crooked, enabling him to swallow without hesitation.

2.28

(25) The Blessed One is endowed with a long and slender tongue. In this regard, the expression ‘long and slender tongue’ means that, when the Tathāgata wishes, his tongue can protrude from his mouth, [F.15.b] and is capable of touching and probing around his nostrils, eye sockets, and ears, and it can even cover his whole face, as far as the hairline.

(26) The Blessed One is endowed with the divine voice of Brahmā.

2.29

(27) The Blessed One is endowed with wide eyes and bovine eyelashes.

(28) The Blessed One is endowed with deep blue eyes.

2.30

(29) The Blessed One is endowed with completely perfect eyeballs.

(30) The Blessed One is endowed with the splendor of an aureole of light, extending a full arm span.66

2.31

(31) The Blessed One is endowed with a visage that resembles the full moon.

(32) The Blessed One is endowed with a hair ringlet that grows between his eyebrows, and which is as soft as cotton, and white as a water lily, the moon, a conch, the filament of a lotus, the milk of a cow, and hoar-frost.

2.32

(33) The Blessed One is endowed with a crown extension. These are called the thirty-two marks of a superior man that the tathāgatas possess.

2.33

“If you ask what are the ‘eighty minor marks,’ they are as follows:67

2.34

(1) The lord buddhas are endowed with copper-colored nails.68

(2) Their bodies are firm, like that of Nārāyaṇa.69

2.35

(3) Their kneecaps are elegant.70

(4) Their bodies are clean.71

2.36

(5) Their bodies are soft.72

(6) Their bodies are supple.73

2.37

(7) Their bodies are lustrous.74

(8) Their bodies do not slouch.75

2.38

(9) Their fingers and toes are compact.76

(10) The lord buddhas have round fingers and toes.77

2.39

(11) Their fingers and toes are tapering.78

(12) Their blood vessels and nerves are inconspicuous.79

2.40

(13) Their ankles are inconspicuous.80

(14) Their body is well formed.81

2.41

(15) Their body is well proportioned.82

(16) Their senses are completely purified.83

2.42

(17) Their understanding is perfectly pure.84

(18) Their behavior is perfect.85

2.43

(19) The lord buddhas are endowed with splendor and intelligence.86

(20) They are worthy of beholding.87 [F.16.a]

2.44

(21) Their mouth is not too wide.88

(22) Their mouth is without blemish.89

2.45

(23) Their lips are red like the balsam fruit.90

(24) Their mouth is compact.91

2.46

(25) Their voice is deep [like the trumpet of an elephant or the rolling of thunder].92

(26) Their navel is deep.93

2.47

(27) Their navel is well rounded.94

(28) Their navel curls to the right.95

2.48

(29) Their arms and legs are compact.96

(30) The lord buddhas are endowed with [well-proportioned] arms and legs, as intended.97

2.49

(31) Their palms are even.98

(32) The lines of their palms are unbroken.99

2.50

(33) The lines of their palms are extended.100

(34) Their body is immaculate and without unpleasant odors.101

2.51

(35) Their complexion is radiant.102

(36) Their [sense faculties]‍—the ‘gates to the sense fields’‍—are excellent.103

2.52

(37) Their face is moonlike.104

(38) They speak first.105

2.53

(39) Their face is without frowns of anger.106

(40) The pores of their body all emit a pleasant odor.107

2.54

(41) Their mouth is fragrant.108

(42) Their gait is that of a lion.109

2.55

(43) Their gait is that of a mighty elephant.

(44) Their gait is that of a swan.

2.56

(45) Their head is [large], similar to a parasol.110

(46) Their speech is sweet and fully perfected.111

2.57

(47) They are endowed with sharp eye-teeth.112

(48) Their nose is prominent.113

2.58

(49) Their tongue is red.114

(50) The lord buddhas have a tongue that is slender and large.115

2.59

(51) Their body hairs are bluish black.116

(52) Their body hairs are clean.117

2.60

(53) Their eyes are wide.118

(54) Their orifices are without deterioration.119

2.61

(55) Their palms and soles are red.120

(56) Their navel does not protrude.121

2.62

(57) Their abdomen is not misshapen.122

(58) Their abdomen is slender.123

2.63

(59) The lord buddhas have an abdomen that is unwrinkled.124

(60) Their joints are elegant.125

2.64

(61) Their joints are extended.126

(62) Their hands and feet are utterly pure.127

2.65

(63) They have a symmetrical aureole of light, extending a full arm span.128

(64) Their luminosity radiates as they walk.129 [F.16.b]

2.66

(65) They satisfy whichever gods and humans encounter them.130

(66) They are never mistreated though visible to all creatures.

2.67

(67) They instruct sentient beings.

(68) Their speech is pervasive, in conformity with their assembly, but it does not extend outside their assembly.

2.68

(69) Their torso resembles that of a lion.131

(70) The joints of their bodies are well articulated.132

2.69

(71) The pinnacle of their crown cannot be seen.133

(72) The hair of their heads is bluish black, soft, and long.134

2.70

(73) The hair of their heads is not dishevelled.135

(74) The hairs of their heads point upwards, finely and curling into locks.136

2.71

(75) The hair of their heads is untangled.137

(76) Their hearts are excellently adorned with the śrīvatsa motif.138

2.72

(77) The markings on their palms and soles blaze with splendor.139

(78) The lord buddhas are endowed with markings, as if they were drawn in the colors of vermilion, realgar, minium, indigo bark, and verdigris.140

“These are called the eighty minor marks.”

2.73

Then the venerable Śāradvatīputra asked the Blessed One, “Reverend Lord, if great bodhisattva beings should not cultivate fixation on all these phenomena, consequently do bodhisattvas not consider all these things to be distinct? That is to say, if bodhisattvas do not consider those phenomena that are virtuous, those that are non-virtuous, those that are specific, those that are non-specific, those that are mundane, those that are supramundane, those that are contaminated, those that are uncontaminated, those that are conditioned, those that are unconditioned, those that are common, and do not those that are uncommon, [F.17.a] how then will the path of enlightenment be attained, and if it is not attained, how will omniscience be acquired?”

2.74

Then the Blessed One addressed the venerable Śāradvatīputra as follows: “Śāradvatīputra, bodhisattvas do perceive all such phenomena distinctly, but that pertains to the relative truth, not the ultimate truth.”

2.75

“Reverend Lord, in what way does that pertain to the relative but not the ultimate truth?” he asked.

2.76

“When a bodhisattva considers which things constitute non-virtuous phenomena, they include the following: the slaying of living creatures, theft, sexual misconduct, lying, slander, verbal abuse, irresponsible chatter, covetousness, malice, wrong views, anger, enmity, hypocrisy, annoyance, violence, jealousy, miserliness, and pride. These are considered to be non-virtuous phenomena.

2.77

“When a bodhisattva considers which things constitute non-specific phenomena, they include the following: non-specific physical actions, non-specific verbal actions, non-specific mental actions, the non-specific four primary elements, the non-specific five sense organs, the non-specific five psycho-physical aggregates, the twelve sense fields, the eighteen sensory elements, and the maturation of past actions. These are considered to be non-specific phenomena.

2.78

“When a bodhisattva considers which things constitute supramundane phenomena,142 they include the following: the four applications of mindfulness, the four correct exertions, the four supports for miraculous abilities, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the three gateways to liberation, 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 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 [eighteen] aspects of emptiness (starting from the emptiness of internal phenomena and ending with the emptiness of the essential nature of non-entities), the ten powers of the tathāgatas, the four assurances, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. [F.18.a] These are considered to be supramundane phenomena.

2.79

“Then, if you ask what constitutes contaminated phenomena, they include the following: the five psycho-physical aggregates which are encompassed in the three world systems, the twelve sense fields, the eighteen sensory elements, the four meditative concentrations, the four immeasurable aspirations, and the four formless meditative absorptions. These are called contaminated phenomena.

2.80

“If you ask what constitutes uncontaminated phenomena, they include the following: the four applications of mindfulness, and likewise all those [aforementioned causal and fruitional] attributes, up to and including the eighteen distinct qualities of the buddhas. These are uncontaminated phenomena.

2.81

“If you ask what constitutes conditioned phenomena, they 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. These constitute conditioned phenomena.

2.82

“If you ask what constitutes unconditioned phenomena, they include the following: Non-arising, non-abiding, non-disintegration, and non-transformation with respect to all things, and similarly, the cessation of desire, the cessation of hatred, the cessation of delusion, the abiding of phenomena in the real nature, reality, the expanse of reality, maturity with respect to all things, the real nature, the unmistaken real nature, the inalienable real nature, and the finality of existence. These are called unconditioned phenomena.

2.83

“If you ask what constitutes common phenomena, they include the following: the four meditative concentrations, the four immeasurable aspirations, the four formless meditative absorptions, and the [first] five extrasensory powers. These are common phenomena from the perspective of ordinary persons.

2.84

“If you ask what constitutes uncommon phenomena from the perspective of ordinary persons, they include the following: the thirty-seven aspects of enlightenment, [F.18.b] the ten powers of the tathāgatas, the four assurances, the four kinds of exact knowledge, the three gateways to liberation, and [all the aforementioned attributes], up to and including the eighteen distinct qualities of the buddhas. These are called uncommon phenomena.

2.85

“Śāradvatīputra, although bodhisattvas see all these phenomena distinctly from the perspective of the relative truth, they do not become fixated on them as ultimately real. If you ask in what way they do not become fixated, Śāradvatīputra, it is as if someone were to see the corps of elephants, cavalry, chariots, and infantry without becoming fixated on the notion, ‘This is an army.’ Śāradvatīputra, in the same way, great bodhisattva beings perceive all phenomena distinctly, but do not become fixated on them.143

2.86

“Śāradvatīputra, just as when someone afflicted by intense heat perceives various mirage-like images, moving in the manner of waves, but does not become fixated on the notion that this mirage is actually water, in the same way, Śāradvatīputra, great bodhisattva beings perceive all things distinctly but do not become fixated on them.

2.87

“Śāradvatīputra, just as when someone perceives diverse visual imagery in a dream, but on awakening does not become fixated on the notion that that visual imagery actually exists, in the same way, Śāradvatīputra, great bodhisattva beings perceive all things distinctly but do not become fixated on them.”

2.88

“Śāradvatīputra, just as when someone perceives the moon reflected in water, but does not become fixated on the notion that these reflections are actually the moon, in the same way, Śāradvatīputra, great bodhisattva beings perceive all things distinctly but do not become fixated on all things as entities.

2.89

“Śāradvatīputra, just as when someone perceives an optical aberration, but does not become fixated on these perceptions as entities, in the same way, Śāradvatīputra, [F.19.a] great bodhisattva beings perceive all things distinctly but do not become fixated on all things as entities.

2.90

“Śāradvatīputra, just as when someone moves through space by the power of miraculous abilities, but does not become fixated on the notion that this is space, in the same way, Śāradvatīputra, when great bodhisattva beings investigate all things, they do not become fixated on the entirety of these phenomena.

2.91

“Śāradvatīputra, just as when someone hears the sound of an echo, but does not become fixated on the notion that this is sound, in the same way, Śāradvatīputra, great bodhisattva beings perceive all things distinctly, but they do not become fixated on them.

2.92

“Śāradvatīputra, just as when someone sees a gandharva castle in the sky, but does not become fixated on the notion that this is actually a castle, in the same way, Śāradvatīputra, great bodhisattva beings perceive all things distinctly, but they do not become fixated on them.

2.93

“Śāradvatīputra, just as when someone sees the reflection of their face in a mirror, but does not become fixated on the notion that it is actually their face, in the same way, Śāradvatīputra, great bodhisattva beings perceive all phenomena distinctly, but they do not become fixated on them.

2.94

“Śāradvatīputra, it is in this manner that great bodhisattva beings perceive all things distinctly, but do not become fixated on those phenomena. One who is without fixation on anything will reach the transcendent perfection of wisdom, and swiftly attain manifestly perfect buddhahood in unsurpassed and genuinely perfect enlightenment.”

2.95

This completes the second chapter from “The Transcendent Perfection of Wisdom in Ten Thousand Lines,” entitled “All Phenomena.”144

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.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.56

This listing of the four assurances is translated and analyzed in Konow (1941): 39–40, with reconstructed Sanskrit on pp. 106–107. The full explanation of the assurances derives from the passage at 2.387–2.424 in The Teaching on the Great Compassion of the Tathāgata (Tathāgatamahākaruṇānirdeśa, Toh 147) in which the four assurances are described as the eleventh to fourteenth of thirty-two actions of a tathāgata. See also Dayal (1932): 20–21; and Sparham (2012 IV): 80–81.

n.57

On the Pali and Sanskrit sources relevant for great loving kindness and great compassion, see Dayal (1932): 227–228 and 178–181 respectively. The training in the relevant meditations is presented in Padmakara Translation Group (1994): 198–213.

n.58

See the analysis of the eighteen distinct qualities of the buddhas in Konow (1941): 41–44, which discusses the etymology of āveṇika and compares alternative listings; also Dayal (1932): 21–23 and Sparham (2012 IV): 82.

n.59

See above, n.4; also Dudjom Rinpoche (1991): 224–225 and 229.

n.60

These are the three theoretical understandings of the goal to be realized, which, as mentioned above, i.3, constitute the first three sections of the eightfold progression outlined in the Ornament of Clear Realization. The present sūtra explicitly associates them with the śrāvakas, bodhisattvas and buddhas respectively. See also Konow (1941): 44, and the reconstructed Sanskrit on p. 107.

n.61

The listings of the six transcendent perfections, and the six extrasensory powers and five eyes that follow, are also translated and discussed in Konow (1941): 44–48. In particular, on Sanskrit sources relevant to the six transcendent perfections, which are central to the present sūtra, see Dayal (1932): 165–269, and on their cultivation, Padmakara Translation Group (1994): 234–261.

n.62

The first five extrasensory powers, on which see above, 1.3 and 1.11, may be acquired by śrāvakas and pratyekabuddhas, whereas the last may only be acquired by bodhisattvas who attain manifestly perfect buddhahood. For a more detailed explanation, see below, 10.40–10.47; also Lamotte, The Treatise on the Great Virtue of Wisdom, vol. IV, pp. 1486–1494.

n.63

These five eyes are explained below in detail, 11.1.

n.64

This following list of the major physical marks that identify the buddha body of emanation actually comprises thirty-three major marks. A more standardized listing of the thirty-two major marks can be found in chapter 63 of The Transcendent Perfection of Wisdom in One Hundred Thousand Lines (Śatasāhasrikāprajñāpāramitāsūtra), KPD 25: 105–111; in chapter 62 of The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines (Pañcaviṃśatīsāhasrikāprajñāpāramitāsūtra, Toh 9, 62.76 ff., see Padmakara Translation Group, 2023), and Kimura (2006) VI–VIII, p. 61; and in chapter 73 of The Transcendent Perfection of Wisdom in Eighteen Thousand Lines (Aṣṭadaśasāhasrikāprajñāpāramitāsūtra, Toh 10, 73.89 ff., see Sparham, 2022). The lists presented in the two longer versions are identical, while the wording of the last mentioned varies slightly although the meaning corresponds. This standard list of thirty-two is reinterated but for a few almost insignificant differences in the Abhisamayālaṃkāra and its Spuṭārtha commentary, pp. 86–87, and Sparham (2012 IV): 84–90 and 254–256). However, the present listing of thirty-three is markedly different in that it includes the eyeballs, aureole, and moonlike face (29–31), for which the aforementioned sources substitute the lion-like torso (siṃhapūrvārdhakāyatā) and even teeth (samadantatā). There are also a few discrepancies in the order in which the marks appear in our text. Lists also appear in the Lalitavistara (Toh 95, 7.99 and 26.147–26.175, see Dharmachakra Translation Committee, 2013), Rāṣṭrapālaparipṛcchā (Toh 62, 1.356 ff., see Vienna Buddhist Translation Studies Group, 2021), Mahāyānopadeśa (Toh 169), Mahāvastu, and Ratnagotravibhāga. For a comparative analysis of the early Indic sources, see also Konow (1941): 48–57, and the reconstructed Sanskrit on pp. 108–10. The meritorious reasons underlying each of the Buddha’s thirty-two major marks are given in the Lalitavistara (26.145–173, see above), and in the Mahāyānopadeśa (Degé Kangyur, vol. 59, folios 297a et seq.). They are also discussed in Lamotte: The Treatise on the Great Virtue of Wisdom, vol. IV, pp. 1568–1570.

n.65

dper na shing bal gyi ’da’ ba’am/ ras bal gyi ’da’ ba lta bu. This simile is a recurring, modular phrase in the canonical literature, the Sanskrit being in such forms as tad yathā tūlapicur vā karpāsapicur vā (Divyāvadāna 210.14-15) or tūlapindhur vā karpasapindhur vā (Śrāvakabhūmi 174.kha.462); similar examples are found in Pali. See also glossary entries.

n.66

The aureole is also mentioned as one of the eighty minor marks, and its omission here would serve to restore the list to thirty-two.

n.67

For a detailed analysis of this listing of the minor marks in relation to other Indic sources, see Konow (1941): 57–81, and the reconstructed Sanskrit on pp. 110–112. In fact only seventy-eight minor marks are listed here, in contrast to the standard listings of eighty, which are found in chapter 63 of The Transcendent Perfection of Wisdom in One Hundred Thousand Lines (Śatasāhasrikāprajñāpāramitāsūtra), KPD 25: 111–117; in chapter 62 of The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines (Pañcaviṃśatīsāhasrikāprajñāpāramitāsūtra, Toh 9, 62.79, see Padmakara Translation Group, 2023) and Kimura (2006) VI–VIII, pp. 64ff., and in chapter 73 of The Transcendent Perfection of Wisdom in Eighteen Thousand Lines (Aṣṭadaśasāhasrikāprajñāpāramitāsūtra, Toh 10, 73.93, see Sparham, 2022). The lists presented in the two longer versions are identical, while the wording of the last mentioned varies slightly, albeit without significant differences in meaning. That standard list of eighty is largely reinterated in the Abhisamayālaṃkāra and its Spuṭārtha commentary, pp. 89–90 (see also Sparham (2012 IV): 90–96 and 257–262; Conze (1975): 661–664; and Tsepak Rigdzin (1986): 165–166). The only differences, other than in the order, between the list given in those three sūtra recensions and the Abhisamayālaṃkāra is that the latter combines the purity and cleanliness of the body (21 and 23) in a single mark (21) while adding the perfection of the body (sku rnam par dgu pa, 23), and it also subsitutes the thick and long earlobes (68) with long and extended arms. However, our present text contains many more divergent readings. In fact, twenty-six items of the standard list are missing and several others appear to be combined or else only tentatively identified. About half of them do correspond to the standard Sphuṭārtha listing, although they are frequently presented in a different order. The Sanskrit terms given in parenthesis generally follow the terminology of The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha, although Konow’s reconstructions have also been included when the original is unlocatable. This passage may also be compared to that found in Conze (1975): 586–587, which struggles to present a clear enumeration of eighty. The following notes 76–146, which all refer to discrepancies in the various listings of the minor marks, will be of interest to specialists rather than the general reader.

n.68

This is listed as number 1 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha.

n.69

This is numbered 30 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and 31 in the Sphuṭārtha listing.

n.70

This term is reconstructed in Konow (1941): 59. We have tentatively identified it with pṛthucārumaṇḍalagātratā (sku che zhing mdzes pa), numbered 25 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and in the Sphuṭārtha listings.

n.71

This is numbered 21 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.

n.72

This is numbered 22 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.

n.73

This term is probably equivalent to sku gzhon sha can, numbered 28 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.

n.74

This term, reconstructed in Konow (1941): 59–60, may possibly be equivalent to mṛṣṭagātratā (shin tu sbyangs pa, sku byi dor byas pa), which is numbered 19 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.

n.75

Again, this term has been reconstructed in Konow (1941): 60. It may possibly be equivalent to anupūrvagātratā (sku rim gyis gzhol ba), which is numbered 20 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings; or else to adīnagātratā (sku zhum pa med pa, 29).

n.76

Here the text actually reads, “Their fingers and toes are long and tapering” (dīrghānupūrvāṅgulitā, sor mo rnams ring ba dang byin gyis phra ba dag), but this is a repetition of item 11, and, as Konow (1941): 60 points out, the reading given in translation is preferable, corresponding to item 5 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.

n.77

This term is numbered 4 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.

n.78

This term is numbered 6 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.

n.79

This term is numbered 7 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and Sphuṭārtha listings.

n.80

This term is numbered 9 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.

n.81

This is equivalent to item 18 (sku shin tu legs pa) in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings. Konow (1941): 60 alternatively suggests adīnagātratā (sku zhum pa med pa, 29).

n.82

This term is equivalent to item 19 (“well-refined”, sku shin tu sbyangs pa, sku byi dor byas pa) in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings. Konow (1941): 60 alternatively suggests equivalence with suvibhaktāṅgapratyaṅgatā (yan lag nyin lag spa bar mdzes pa, 32).

n.83

This is equivalent to item 23 (sku shin tu rnam par dag pa) in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines. Konow (1941): 60 reconstructs the Sanskrit more literally as viśuddhāyatanatā.

n.84

Here the Sanskrit is reconstructed in Konow (1941): 60, but this item appears out of place in a list of physical characteristics.

n.85

This term is numbered 41 (kun spyod pa shin tu gtsang ba) in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.

n.86

Konow (1941): 61 and 65 suggests that “splendor” may tentatively be associated with the last (80th) of the minor marks.

n.87

This term is equivalent to item 40 (kun nas mdzes pa) in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listing (here through 105 it says “listing” not “listings”; the latter resumes at 106).

n.88

This term is numbered 47 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listing.

n.89

Here we follow the Sanskrit reconstructed in Konow (1941): 61.

n.90

This term is numbered 48 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listing.

n.91

The reconstructed Sanskrit follows Konow (1941): 61.

n.92

This term is numbered 52 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listing

n.93

This term is numbered 38 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listing.

n.94

This term may be equivalent to 33 (phyal zlum pa, “well rounded abdomen”) in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and 34 in the Sphuṭārtha listing.

n.95

This term is numbered 39 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.

n.96

This term is numbered 30 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings. Konow (1941): 61 reconstructs the Sanskrit as citapāṇipādatā.

n.97

Here the Sanskrit is reconstructed according to Konow (1941): 61, who suggests equivalence with aviṣamapādatā (zhabs mi mnyam pa med pa, item 10 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings).

n.98

This term is numbered 43 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.

n.99

This is probably equivalent to gambhīrapāṇilekhatā (phyag gi ri mo zab pa), item 45 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.

n.100

This term is numbered 46 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.

n.101

This term is numbered 42 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.

n.102

Here the Sanskrit is reconstructed according to Konow (1941): 62, who suggests equivalence with vitimiraśuddhalokatā (snang ba rab rib med cing rnam par dag pa), item 33 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.

n.103

Here again, the Sanskrit has been reconstructed according to Konow (1941): 61.

n.104

This term is also enumerated above as item 31 in the list of the thirty-two major marks. Here, the Sanskrit is reconstructed according to Konow (1941): 62. It may tentatively be compared with susnigdhabhuvatā (smin ma snum pa dang ldan pa), item 66 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.

n.105

Sanskrit reconstructed according to Konow (1941): 62.

n.106

Here the Sanskrit corresponds to the Sphuṭārtha listing (item 71). The corresponding item (70) in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines is supariṇāmitalāṭatā (zhal dpral ba legs par grub pa dang ldan pa). However, Konow (1941): 62 reconstructs the Sanskrit as apagatabhrūkuṭimukhatā and then suggests a tentative equivalence with ślakṣṇabhruvatā (smin ma ’jam pa dang ldan pa), item 65 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.

n.107

Again the Sanskrit has been reconstructed in Konow (1941): 62, who suggests equivalence with surabhikeśatā (dbu skra dri zhim pa), item 79 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.

n.108

Sanskrit reconstructed in Konow (1941): 62.

n.109

This and the two immediately following items are numbered 11–13 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.

n.110

This is numbered 73 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings, where the Tibetan is given as dbu shin tu rgyas pa.

n.111

This is numbered 53 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.

n.112

This is numbered 55 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.

n.113

This is numbered 59 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.

n.114

This is numbered 51 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.

n.115

This is numbered 50 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.

n.116

The Sanskrit is reconstructed in Konow (1941): 63, who suggests a tentative comparison with sitāsitakamalanayanatā (spyan dkar nag ’byes shing pad ma’i ’dab ma ltar ’dug pa), item 63 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings, despite the fact that the latter refers to the eyes and not the body hairs.

n.117

Sanskrit reconstructed in Konow (1941): 63.

n.118

This term is numbered 61 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.

n.119

This term is numbered 24 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and in the Sphuṭārtha listings.

n.120

Sanskrit reconstructed in Konow (1941): 63.

n.121

Sanskrit reconstructed in Konow (1941): 63. This may tentatively be identified with vṛttakukṣitā (phyal zlum pa), item 34 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.

n.122

This term is numbered 36 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.

n.123

This term is numbered 37 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.

n.124

This term is numbered 35 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.

n.125

Sanskrit reconstructed in Konow (1941): 64. This may tentatively be equivalent to suvibhaktāṅgapratyaṅgatā (yan lag dang nyin lag spa bar mdzes pa), item 32 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings, substituting the joints for the limbs.

n.126

This term is not found in other versions, although Konow (1941): 64 reconstructs the Sanskrit as citasandhi. It may possibly be equivalent to pīnāyatabhujatā (phyag ring zhing rgyas pa), item 67 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and 68 in the Sphuṭārtha listings, substituting the joints for the arms.

n.127

Sanskrit reconstructed in Konow (1941): 64.

n.128

This term has also been included above as item 30 in the listing of the thirty-two major marks.

n.129

The Sanskrit has been reconstructed in Konow (1941): 64, who makes a tentative comparison with cārugāmitā (mdzes par bzhud pa), item 16 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.

n.130

The Sanskrit of this and the three items that immediately follow (i.e., items 65–68) is reconstructed in Konow (1941): 64.

n.131

This is generally enumerated as one of the thirty-two major marks. See above, n.64.

n.132

The Sanskrit of this and the following entry is reconstructed in Konow (1941): 64.

n.133

The Degé Kangyur here reads spyi gtsug bltar mi mngon pa, but for the same item in the list in ch. 29 (29.57) the other, more common variant rendering of the term spyi gtsug bltar mi mthong ba. Other Kangyurs, including the Stok Palace (vol. 48, F.29.a.1) have the latter reading in the present chapter, too.

n.134

The Sanskrit is reconstructed in Konow (1941): 64. Note that this item appears to combine three otherwise distinct items, namely, bluish black hair like a bumble bee (bhramarasadṛsakeśatā, dbu skra bung ba ltar gnag pa dang ldan pa, item 74), soft hair (ślakṣṇakeśatā, dbu skra ’jam pa, item 76), and long thick hair (citakeśatā, dbu skra stug pa, item 75).

n.135

This is numbered 78 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.

n.136

The Sanskrit is reconstructed in Konow (1941): 64. Cf. items 11 and 12 in the listing of the thirty-two major marks, which are similar, albeit with reference to the body hair rather than the hair of the head.

n.137

This is numbered 77 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.

n.138

The Sanskrit of this and the immediately following item is reconstructed in Konow (1941): 65. These two are collectively enumerated as item 80 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.

n.139

In the context of the eighty minor marks, the palms and soles are said in many such lists to be marked with auspicious symbols such as the svastika and śrīvatsa. This is presumably in addition to the thousand-spoked wheels mentioned above and in most lists of the thirty-two major marks. The mention of the palm and sole markings in lists of the thirty-two major marks in the Lalitavistara and Rāṣṭrapālaparipṛcchā both mention svastikas in addition to wheels. In the list of the eighty minor marks in the Lalitavistara (7.103), however, the equivalent to this mention of markings on the palms and soles refers instead to Prince Siddhartha’s hair as curling into shapes such as the svastika and śrīvatsa.

n.140

On the identification of this final item in the list of minor marks, see Konow (1941): 65–66.

n.141

At this point in the text, phenomena are assessed in terms of whether they belong to one or other of the following categories: virtuous, non-virtuous, non-specific, mundane, supramundane, contaminated, uncontaminated, conditioned, unconditioned, common, and uncommon. For an alternative translation, see Konow (1941): 85–88 and the reconstructed Sanskrit on pp. 111–112.

n.142

The text at this point omits the listing of the mundane phenomena, as found in Dutt (1934): 166, and Conze (1975): 121. See glossary entry “mundane phenomena.”

n.143

The conclusion to chapter two appears not to be replicated in the Sanskrit editions of Kimura I and Dutt (1934); or in Conze (1975).

n.144

Ch. 2: sarvadharmaparivarta, chos thams cad kyi le’u.

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.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.34

actualize

mngon sum du byed
mngon par grub

མངོན་སུམ་དུ་བྱེད།
མངོན་པར་གྲུབ།

sākṣātkaroti
abhinirvartate
abhinirharati

g.42

afflicted

kun nas nyon mongs pa
nyon mongs

ཀུན་ནས་ཉོན་མོངས་པ།
ཉོན་མོངས།

saṃkleśika
vihanyati

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.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.67

all the activities of their bodies are preceded by gnosis and followed by gnosis

lus kyi las thams cad ye shes sngon du ’gro zhing ye shes kyi rjes su ’brang ba

ལུས་ཀྱི་ལས་ཐམས་ཅད་ཡེ་ཤེས་སྔོན་དུ་འགྲོ་ཞིང་ཡེ་ཤེས་ཀྱི་རྗེས་སུ་འབྲང་བ།

sarvakāyakarmajñānapūrvagamaṃ jñānānuparivarti

g.68

all the activities of their minds are preceded by gnosis and followed by gnosis

yid kyi las thams cad ye shes sngon du ’gro zhing ye shes kyi rjes su ’brang ba

ཡིད་ཀྱི་ལས་ཐམས་ཅད་ཡེ་ཤེས་སྔོན་དུ་འགྲོ་ཞིང་ཡེ་ཤེས་ཀྱི་རྗེས་སུ་འབྲང་བ།

sarvamanaḥkarmajñānapūrvagamaṃ jñānānuparivarti

g.72

already

phyis

ཕྱིས།

g.75

amply curved shoulders

dpung mgo shin tu zlum po

དཔུང་མགོ་ཤིན་ཏུ་ཟླུམ་པོ།

susaṃvṛtaskandhatā

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.82

ankles are inconspicuous

long bu rnams mi mngon pa

ལོང་བུ་རྣམས་མི་མངོན་པ།

gūḍhagulphatā

g.83

annoyance

’tshig pa

འཚིག་པ།

pradāśa

g.84

antigod

lha ma yin

ལྷ་མ་ཡིན།

asura

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.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.107

arms and legs are compact

phyag dang zhabs yongs su rgyas pa

ཕྱག་དང་ཞབས་ཡོངས་སུ་རྒྱས་པ།

utsadagātratā

g.108

arms and legs, as intended

phyag dang zhabs ji ltar dgongs pa bzhin dang ldan pa

ཕྱག་དང་ཞབས་ཇི་ལྟར་དགོངས་པ་བཞིན་དང་ལྡན་པ།

yathepsitapāṇipādatā

g.109

arms that reach down to his knees when standing, without bending down

bzhengs bzhin du ma btud par phyag pus mor sleb pa

བཞེངས་བཞིན་དུ་མ་བཏུད་པར་ཕྱག་པུས་མོར་སླེབ་པ།

paṭūrubāhatā

g.110

army

dpung gi tshogs

དཔུང་གི་ཚོགས།

balakāya

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.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.135

aureole of light, extending a full arm span

’od ’dom gang ba

འོད་འདོམ་གང་བ།

vyāmaprabhatā

g.139

Avṛha

mi che ba

མི་ཆེ་བ།

avṛha

g.140

awareness

rig pa

རིག་པ།

vidyā

g.147

basket

za ma tog

ཟ་མ་ཏོག

karaṇḍdaka

g.152

beginner bodhisattva

byang chub sems dpa’ dang po ba

བྱང་ཆུབ་སེམས་དཔའ་དང་པོ་བ།

prathamabodhisattva

g.153

behavior is perfect

spyod lam phun sum tshogs pa

སྤྱོད་ལམ་ཕུན་སུམ་ཚོགས་པ།

śucisamudācāratā

g.154

benediction

gtam ’dre ba

གཏམ་འདྲེ་བ།

ālapana

g.155

bestow

sbyin par byed

སྦྱིན་པར་བྱེད།

dāyikā karoti

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.165

blood vessels and nerves are inconspicuous

rtsa rnams mi mngon pa

རྩ་རྣམས་མི་མངོན་པ།

gūḍhaśiratā

g.168

blue lotus

ut pa la

ཨུཏ་པ་ལ།

utpala

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.171

body hairs are bluish black

spu mthon ting can

སྤུ་མཐོན་ཏིང་ཅན།

abhinīlaromatā

g.172

body hairs are clean

spu gtsang ba

སྤུ་གཙང་བ།

suciromatā

g.173

body hairs that point upwards

sku’i spu gyen du phyogs pa

སྐུའི་སྤུ་གྱེན་དུ་ཕྱོགས་པ།

ūrdhvāgraromatā

g.174

body is clean

sku gtsang ba

སྐུ་གཙང་བ།

śucigātratā

g.175

body is firm, like that of Nārāyaṇa

sred med kyi bu’i ltar sku grims pa

སྲེད་མེད་ཀྱི་བུའི་ལྟར་སྐུ་གྲིམས་པ།

nārāyaṇat susaṃhatagātratā

g.176

body is immaculate and without unpleasant odors

sku la dri ma med cing dri mi zhim pa med pa

སྐུ་ལ་དྲི་མ་མེད་ཅིང་དྲི་མི་ཞིམ་པ་མེད་པ།

vyapagatatilakagātratā

g.177

body is lustrous

sku snum bag can

སྐུ་སྣུམ་བག་ཅན།

snigdhagātratā
mṛṣṭagātratā

g.178

body is not slouched

sku ma btud pa

སྐུ་མ་བཏུད་པ།

ajihmagātratā

g.179

body is soft

sku ’jam pa

སྐུ་འཇམ་པ།

mṛdugātratā

g.180

body is supple

sku mnyen pa

སྐུ་མཉེན་པ།

sukumāragātratā

g.181

body is well formed

sku dbyibs legs pa

སྐུ་དབྱིབས་ལེགས་པ།

vṛttagātratā

g.182

body is well proportioned

sku shin tu legs par ’brel pa

སྐུ་ཤིན་ཏུ་ལེགས་པར་འབྲེལ་པ།

mṛṣṭagātratā

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 (mahābrahman).

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.195

broad heels

rting pa yangs pa

རྟིང་པ་ཡངས་པ།

āyatapārṣṇitā

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.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.209

calves resembling those of an antelope

byin pa ri dags e ne ya’i lta bu dang ldan pa

བྱིན་པ་རི་དགས་ཨེ་ནེ་ཡའི་ལྟ་བུ་དང་ལྡན་པ།

eṇeyajaṅghatā

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.229

close-fitting teeth

tshems thags bzang

ཚེམས་ཐགས་བཟང་།

aviraladantatā

g.231

cognition

shes pa

ཤེས་པ།

jñāna

g.233

collarbones that are well covered

thal gong rgyas pa

ཐལ་གོང་རྒྱས་པ།

citāntarāṃsatā

g.239

common phenomena

thun mong gi chos

ཐུན་མོང་གི་ཆོས།

sādhāraṇadharma

g.240

compassion

snying rje

སྙིང་རྗེ།

karuṇā

g.243

completely perfect eyeballs

spyan gyi tshogs yongs su rdzogs pa

སྤྱན་གྱི་ཚོགས་ཡོངས་སུ་རྫོགས་པ།

netragaṇaparipūrṇatā

g.244

complexion is radiant

mdog gsal ba dag

མདོག་གསལ་བ་དག

bhāsvaravarṇatā

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.260

conducive to emancipation

nges par ’byin pa

ངེས་པར་འབྱིན་པ།

nairyāṇika

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.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.274

contaminated phenomena

zag pa dang bcas pa’i chos

ཟག་པ་དང་བཅས་པའི་ཆོས།

sāsravadharma

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.289

contracted male organ

’doms kyi sba ba sbubs su nub pa

འདོམས་ཀྱི་སྦ་བ་སྦུབས་སུ་ནུབ་པ།

kośāvahitavastiguhyatā

g.294

copper-colored nails

sen mo zangs kyi mdog lta bu dang ldan pa

སེན་མོ་ཟངས་ཀྱི་མདོག་ལྟ་བུ་དང་ལྡན་པ།

tāmranakhatā

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.313

correctly disregard

yang dag par rjes su mi mthong ba

ཡང་དག་པར་རྗེས་སུ་མི་མཐོང་བ།

na samanupaśyati

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.330

crown extension

spyi gtsug
dbu gtsug tor dang ldan pa

སྤྱི་གཙུག
དབུ་གཙུག་ཏོར་དང་ལྡན་པ།

śikha
uṣṇīṣaśiraskatā

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.343

deep blue eyes

spyan mthon ting lta bu

སྤྱན་མཐོན་ཏིང་ལྟ་བུ།

abhinīlanetratā

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.359

delicate, soft, and lustrous skin

pags pa srab cing ’jam la snum pa

པགས་པ་སྲབ་ཅིང་འཇམ་ལ་སྣུམ་པ།

ślakṣṇamṛdusnehacchavitā

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.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.404

divine voice of Brahmā

tshangs pa’i dbyangs

ཚངས་པའི་དབྱངས།

brahmasvaratā

g.405

do not consider

yang dag par rjes su mi mthong ba

ཡང་དག་པར་རྗེས་སུ་མི་མཐོང་བ།

na samanupaśyati

g.406

do not degenerate in their liberation, nor in their perception of liberating gnosis

rnam par grol ba nyams pa med pa’am rnam par grol ba’i ye shes mthong ba nyams pa med pa

རྣམ་པར་གྲོལ་བ་ཉམས་པ་མེད་པའམ་རྣམ་པར་གྲོལ་བའི་ཡེ་ཤེས་མཐོང་བ་ཉམས་པ་མེད་པ།

nāsti vimuktihāniḥ nāsti vimuktijñānadarśanahāniḥ

g.407

do not degenerate in their meditative stability

ting nge ’dzin nyams pa med pa

ཏིང་ངེ་འཛིན་ཉམས་པ་མེད་པ།

nāsti samādhihāniḥ

g.408

do not degenerate in their perseverance

brtson ’grus nyams pa med pa

བརྩོན་འགྲུས་ཉམས་པ་མེད་པ།

nāsti viryahāniḥ

g.409

do not degenerate in their recollection

dran pa nyams pa med pa

དྲན་པ་ཉམས་པ་མེད་པ།

nāsti smṛtihāniḥ

g.410

do not degenerate in their resolution

’dun pa nyams pa med pa

འདུན་པ་ཉམས་པ་མེད་པ།

nāsti cchandahāniḥ

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.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.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.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.473

endowed with markings

mtshan dang ldan pa

མཚན་དང་ལྡན་པ།

lakṣaṇatā

g.478

enduring state

ther zug tu gnas pa

ཐེར་ཟུག་ཏུ་གནས་པ།

kūṭastha

g.480

engage in the perception of gnosis which is unobstructed and unimpeded with respect to the future

ma ’ongs pa’i dus la ma chags ma thogs pa’i ye shes gzigs par ’jug go

མ་འོངས་པའི་དུས་ལ་མ་ཆགས་མ་ཐོགས་པའི་ཡེ་ཤེས་གཟིགས་པར་འཇུག་གོ

anāgate 'dhvany asaṅgam apratihataṃ jñānadarśanaṃ pravartate

g.481

engage in the perception of gnosis which is unobstructed and unimpeded with respect to the past

’das pa’i dus la ma chags ma thogs pa’i ye shes gzigs par ’jug go

འདས་པའི་དུས་ལ་མ་ཆགས་མ་ཐོགས་པའི་ཡེ་ཤེས་གཟིགས་པར་འཇུག་གོ

atīte 'dhvany asaṅgam apratihataṃ jñānadarśanaṃ pravartate

g.482

engage in the perception of gnosis which is unobstructed and unimpeded with respect to the present

da ltar byung ba’i dus la ma chags ma thogs pa’i ye shes gzigs par ’jug go

ད་ལྟར་བྱུང་བའི་དུས་ལ་མ་ཆགས་མ་ཐོགས་པའི་ཡེ་ཤེས་གཟིགས་པར་འཇུག་གོ

pratyutpanne 'dhvany asaṅgam apratihataṃ jñānadarśanaṃ pravartate

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.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.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.527

exalted

mchog tu

མཆོག་ཏུ།

agrata

g.534

expanse of reality

chos kyi dbyings

ཆོས་ཀྱི་དབྱིངས།

dharmadhātu
dharmaniyāmatā

g.537

explanation

bsnyad pa

བསྙད་པ།

ākhyāta

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.553

eyes are wide

spyan yangs pa

སྤྱན་ཡངས་པ།

viśālanayanatā

g.555

face is moonlike

zhal zla ba lta bu

ཞལ་ཟླ་བ་ལྟ་བུ།

candrasadṛśamukhatā

g.556

face is without frowns of anger

zhal la khro gnyer gyi rim pa med pa

ཞལ་ལ་ཁྲོ་གཉེར་གྱི་རིམ་པ་མེད་པ།

aparimlānasalāṭatā

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.576

feet are well positioned

zhabs shin tu gnas pa dang ldan pa

ཞབས་ཤིན་ཏུ་གནས་པ་དང་ལྡན་པ།

supratiṣṭhitapādatā

g.577

feet marked with the motif of the wheel

mu khyud khor yug dang ldan pa

མུ་ཁྱུད་ཁོར་ཡུག་དང་ལྡན་པ།

cakrāṅkitapādatā

g.578

fetter

kun tu sbyor ba

ཀུན་ཏུ་སྦྱོར་བ།

saṃyojana

g.582

finality of existence

yang dag pa’i mtha’

ཡང་དག་པའི་མཐའ།

bhūtakoṭi

g.583

fingers and toes are compact

sor mo rgyas pa

སོར་མོ་རྒྱས་པ།

citāṅgulitā

g.584

fingers and toes are tapering

sor mo rnams byin gyis phra ba

སོར་མོ་རྣམས་བྱིན་གྱིས་ཕྲ་བ།

anupūrvāṅgulitā

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.603

fixated on (become)

mngon par zhen
mngon par zhen par byed

མངོན་པར་ཞེན།
མངོན་པར་ཞེན་པར་བྱེད།

abhiniviśate
abhiniveśaṃ karoti

g.604

fixation

mngon par zhen pa

མངོན་པར་ཞེན་པ།

abhiniveśa

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.613

forty teeth

tshems bzhi bcu mnga’ ba

ཚེམས་བཞི་བཅུ་མངའ་བ།

catvāriṃśaddantatā

g.615

four applications of mindfulness

dran pa nye bar gzhag pa bzhi

དྲན་པ་ཉེ་བར་གཞག་པ་བཞི།

catuḥsmṛtyupasthāna

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

Definition from the 84000 Glossary of Terms:

The term bhikṣuṇī, often translated as “nun,” refers to the highest among the eight types of prātimokṣa vows that make one part of the Buddhist assembly. The Sanskrit term bhikṣu (to which the female grammatical ending ṇī is added) literally means “beggar” or “mendicant,” referring to the fact that Buddhist nuns and monks‍—like other ascetics of the time‍—subsisted on alms (bhikṣā) begged from the laity. In the Tibetan tradition, which follows the Mūlasarvāstivāda Vinaya, a bhikṣuṇī follows 364 rules and a bhikṣu follows 253 rules as part of their moral discipline.

For the first few years of the Buddha’s teachings in India, there was no ordination for women. It started at the persistent request and display of determination of Mahāprajāpatī, the Buddha’s stepmother and aunt, together with five hundred former wives of men of Kapilavastu, who had themselves become monks. Mahāprajāpatī is thus considered to be the founder of the nun’s order.

g.651

fundamental ignorance

ma rig pa

མ་རིག་པ།

avidyā

g.653

gait is that of a lion

seng ge’i stabs su gshegs pa

སེང་གེའི་སྟབས་སུ་གཤེགས་པ།

siṃhavikrāntagāmitā

g.654

gait is that of a mighty elephant

glang po che’i dbang po’i stabs su gshegs pa

གླང་པོ་ཆེའི་དབང་པོའི་སྟབས་སུ་གཤེགས་པ།

nāgavikrāntagāmitā

g.655

gait is that of a swan

ngang pa’i stabs su gshegs pa

ངང་པའི་སྟབས་སུ་གཤེགས་པ།

haṃsavikrāntagāmitā

g.656

gandharva

dri za

དྲི་ཟ།

gandharva

g.657

gandharva castle in the sky

dri za’i grong khyer

དྲི་ཟའི་གྲོང་ཁྱེར།

gandharvanagara

g.663

gateway to liberation

rnam par thar pa’i sgo

རྣམ་པར་ཐར་པའི་སྒོ།

vimokṣamukha

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.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.674

girth like the banyan tree

nya gro dha ltar chu zheng gab pa

ཉ་གྲོ་དྷ་ལྟར་ཆུ་ཞེང་གབ་པ།

nyagrodhaparimaṇḍalatā

g.675

gnosis

ye shes

ཡེ་ཤེས།

jñāna

g.677

god

ལྷ།

deva

g.679

golden complexion

mdog gser lta bu dang ldan pa

མདོག་གསེར་ལྟ་བུ་དང་ལྡན་པ།

suvarṇavarṇatā

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.692

great leader

khyu mchog rlabs po che

ཁྱུ་མཆོག་རླབས་པོ་ཆེ།

ārṣabham

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.702

hair of their heads is bluish black, soft, and long

dbu skra mthon ting la ’jam zhing ring ba

དབུ་སྐྲ་མཐོན་ཏིང་ལ་འཇམ་ཞིང་རིང་བ།

abhinīlaślakṣṇacitakeśatā

g.703

hair of their heads is not dishevelled

dbu skra ma ’dzings pa

དབུ་སྐྲ་མ་འཛིངས་པ།

asaṃluṭhitakeśatā

g.704

hair of their heads is untangled

dbu skra ma ’khrugs pa

དབུ་སྐྲ་མ་འཁྲུགས་པ།

aparuṣakeśatā

g.705

hair ringlet that grows between his eyebrows

mdzod spu smin mtshams su ’khrungs

མཛོད་སྤུ་སྨིན་མཚམས་སུ་འཁྲུངས།

ūrṇāṅkhitamukhatā

g.706

hairs of their heads point upwards, finely and curling into locks

dbu skra gyen du phyogs shing bzang la lcang lor ’khyil ba

དབུ་སྐྲ་གྱེན་དུ་ཕྱོགས་ཤིང་བཟང་ལ་ལྕང་ལོར་འཁྱིལ་བ།

udvartitasukuñcitakeśatā

g.707

hairs that grow finely and distinctly, curling to the right

spu re re nas mdzes par skyes shing g.yas su ’khyil pa

སྤུ་རེ་རེ་ནས་མཛེས་པར་སྐྱེས་ཤིང་གཡས་སུ་འཁྱིལ་པ།

ekaikapradakṣināvartaromatā

g.708

hands and feet are tender and soft

phyag dang zhabs ’jam zhing gzhon sha chags pa

ཕྱག་དང་ཞབས་འཇམ་ཞིང་གཞོན་ཤ་ཆགས་པ།

mṛdutaruṇahastapādatā

g.709

hands and feet are utterly pure

phyag dang zhabs yongs su dag pa

ཕྱག་དང་ཞབས་ཡོངས་སུ་དག་པ།

pariśuddhapāṇipādatā

g.710

hands and feet that are webbed

phyag dang zhabs dra ba dang ldan pa

ཕྱག་དང་ཞབས་དྲ་བ་དང་ལྡན་པ།

jālahastapādatā

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.725

having primacy

sngon du ’gro

སྔོན་དུ་འགྲོ།

pūrvaṃgamā bhavati

g.726

head is [large], similar to a parasol

dbu gdugs ’dra ba

དབུ་གདུགས་འདྲ་བ།

pūrṇottamamāṅgatā

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.748

hypocrisy

’chab pa

འཆབ་པ།

mrakṣa

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.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.778

in conformity with

rjes su ’thun pa

རྗེས་སུ་འཐུན་པ།

ānulomikī

g.784

inalienable real nature

gzhan ma yin pa de bzhin nyid

གཞན་མ་ཡིན་པ་དེ་བཞིན་ཉིད།

ananyatathā

g.789

inconspicuous ankle bones

zhabs long mo’i tshigs mi mngon pa

ཞབས་ལོང་མོའི་ཚིགས་མི་མངོན་པ།

ucchaṅkapādatā

g.795

indigo bark

mthing shun

མཐིང་ཤུན།

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

Definition from the 84000 Glossary of Terms:

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

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.813

inspired eloquence

spobs pa

སྤོབས་པ།

pratibhāna

g.823

instruct sentient beings

sems can rnams la rjes su ston par mdzad

སེམས་ཅན་རྣམས་ལ་རྗེས་སུ་སྟོན་པར་མཛད།

sattvānuśāsakatā

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.837

irresponsible chatter

ngag bkyal ba

ངག་བཀྱལ་བ།

abaddhapralāpa

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.847

jealousy

phrag dog

ཕྲག་དོག

īrṣyā

g.849

Jinamitra

rgyal ba bshes gnyen

རྒྱལ་བ་བཤེས་གཉེན།

jinamitra

g.850

joints are elegant

tshigs mdzes pa

ཚིགས་མཛེས་པ།

śubhasandhitā

g.851

joints are extended

tshigs ring ba

ཚིགས་རིང་བ།

dīrghasandhitā

g.852

joints of their bodies are well articulated

sku’i tshigs legs par ’brel pa

སྐུའི་ཚིགས་ལེགས་པར་འབྲེལ་པ།

susaṃbaddhagātratā

g.853

joy

dga’ ba

དགའ་བ།

prīti

g.855

karma

ལས།

karman

g.859

killing of living creatures

srog gcod pa

སྲོག་གཅོད་པ།

prāṇātighāta

g.862

kneecaps are elegant

pus mo’i lha nga dag mdzes par gyur pa

པུས་མོའི་ལྷ་ང་དག་མཛེས་པར་གྱུར་པ།

cāruniṣpannajānumaṇḍalatā

g.864

knowledge

shes pa

ཤེས་པ།

jñāna

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.909

lines of their palms are extended

phyag gi ri mo mtho ba dag

ཕྱག་གི་རི་མོ་མཐོ་བ་དག

āyatapāṇilekhatā

g.910

lines of their palms are unbroken

phyag gi ri mo bar ma chad pa

ཕྱག་གི་རི་མོ་བར་མ་ཆད་པ།

avyavahitapāṇilekhatā

g.912

lion-like cheeks

’gram pa seng ge’i dang ’dra ba

འགྲམ་པ་སེང་གེའི་དང་འདྲ་བ།

siṃhahanutā

g.914

lips are red like the balsam fruit

sgros bim pa ltar dmar ba

སྒྲོས་བིམ་པ་ལྟར་དམར་བ།

bimbapratibimbopamauṣṭhatā

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.918

long and slender tongue

ljags ring zhing srab pa

ལྗགས་རིང་ཞིང་སྲབ་པ།

pṛthutanujihvatā

g.919

long toes and fingers

sor mo ring ba

སོར་མོ་རིང་བ།

dīrghāṅgulitā

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.930

luminosity radiates as they walk

’od kyis gsal bar mdzad cing gshegs pa

འོད་ཀྱིས་གསལ་བར་མཛད་ཅིང་གཤེགས་པ།

prabhāsvaragāmitā

g.931

lying

rdzun du smra ba

རྫུན་དུ་སྨྲ་བ།

mṛṣāvāda

g.933

magical display

sgyu ma

སྒྱུ་མ།

māyā

g.934

Mahābrahmā

tshangs pa chen po

ཚངས་པ་ཆེན་པོ།

mahābrahmā

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.952

Māra

bdud

བདུད།

māra

g.954

markings on their palms and soles blaze with splendor

phyag dang zhabs kyi mtshan dpal gyis ’bar ba

ཕྱག་དང་ཞབས་ཀྱི་མཚན་དཔལ་གྱིས་འབར་བ།

śrīyojjvalapāṇipādalakṣaṇatā

g.956

mass of foam

dbu ba rdos pa

དབུ་བ་རྡོས་པ།

phenapiṇḍa

g.958

maturation of past actions

rnam par smin pa

རྣམ་པར་སྨིན་པ།

vipāka

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.997

mindfulness

dran pa

དྲན་པ།

smṛti

g.999

mindset

sems

སེམས།

citta

g.1000

mine

bdag gi

བདག་གི

ātmanīya

g.1001

minium

tsi na biSh+Ta
tsin bi sta

ཙི་ན་བིཥྚ།
ཙིན་བི་སྟ།

cīnapiṣṭa

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.1012

moon reflected in water

chu zla

ཆུ་ཟླ།

udakacandra

g.1015

motion

’gro ba

འགྲོ་བ།

gamana

g.1016

mouth is compact

zhal yongs su rgyas pa

ཞལ་ཡོངས་སུ་རྒྱས་པ།

citavadanatā

g.1017

mouth is fragrant

zhal dri zhim pa

ཞལ་དྲི་ཞིམ་པ།

sugandhamukhatā

g.1018

mouth is not too wide

zhal ha cang yang mi ring ba

ཞལ་ཧ་ཅང་ཡང་མི་རིང་བ།

nātyāyatavacanatā

g.1019

mouth is without blemish

zhal rkang rkong med pa

ཞལ་རྐང་རྐོང་མེད་པ།

ajihmavadanatā

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.1033

Nārāyaṇa

sred med kyi bu

སྲེད་མེད་ཀྱི་བུ།

nārāyaṇa

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.1041

navel curls to the right

lte ba g.yas su ’khyil ba

ལྟེ་བ་གཡས་སུ་འཁྱིལ་བ།

pradakṣiṇāvartanābhitā

g.1042

navel does not protrude

lte ba ma bye ba dag

ལྟེ་བ་མ་བྱེ་བ་དག

nābhinālarahita

g.1043

navel is deep

lte ba zab pa

ལྟེ་བ་ཟབ་པ།

gambhīranābhitā

g.1044

navel is well rounded

lte ba shin tu zlum pa

ལྟེ་བ་ཤིན་ཏུ་ཟླུམ་པ།

vṛttakukṣitā

g.1052

never mistreated though visible to all creatures

srog chags thams cad kyis mthong yang brnyas par mi byed

སྲོག་ཆགས་ཐམས་ཅད་ཀྱིས་མཐོང་ཡང་བརྙས་པར་མི་བྱེད།

sarvaprāṇyavimānitadarśanatā

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.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.1093

non-existent

bdag nyid med pa

བདག་ཉིད་མེད་པ།

nāstitā
nairātmya

g.1104

non-self

bdag med pa

བདག་མེད་པ།

anātman

g.1106

non-specific phenomena

lung du ma bstan pa’i chos

ལུང་དུ་མ་བསྟན་པའི་ཆོས།

avyākṛtadharma

Non-specific phenomena, as found in 2.77, include the following: non-specific physical actions, non-specific verbal actions, non-specific mental actions, the non-specific four primary elements, the non-specific five sense organs, the non-specific five psycho-physical aggregates, the twelve sense fields, the eighteen sensory elements, and the maturation of past actions.

(See also n.141).

g.1108

non-transformation

gzhan du ’gyur ba med pa

གཞན་དུ་འགྱུར་བ་མེད་པ།

nānyatā

g.1109

non-virtuous phenomena

mi dge ba’i chos

མི་དགེ་བའི་ཆོས།

akuśaladharma

g.1111

nose is prominent

shangs mtho ba

ཤངས་མཐོ་བ།

tuṅganāsatā

g.1116

not noisy

ca co med pa

ཅ་ཅོ་མེད་པ།

nāsti ravitam

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.1141

occur

’byung bar ’gyur

འབྱུང་བར་འགྱུར།

prādurbhāvo bhavati

g.1143

offering post

mchod sdong

མཆོད་སྡོང་།

yaṣṭi

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.1155

opinion

lta bar gyur pa

ལྟ་བར་གྱུར་པ།

dṛṣṭikṛta

g.1156

optical aberration

mig yor

མིག་ཡོར།

pratibhāsa

g.1157

ordinary person

so so’i skye bo

སོ་སོའི་སྐྱེ་བོ།

pṛthagjana

g.1158

orifices are without deterioration

bu ga’i sgo rnams yongs su ma nyams pa

བུ་གའི་སྒོ་རྣམས་ཡོངས་སུ་མ་ཉམས་པ།

paripūrṇavyañjanatā

g.1160

outcome

rgyu ’thun pa

རྒྱུ་འཐུན་པ།

niṣyanda

g.1167

palms and soles are red

phyag dang zhabs kyi mthil dmar ba

ཕྱག་དང་ཞབས་ཀྱི་མཐིལ་དམར་བ།

lohitapāṇipādatalatā

g.1168

palms are even

phyag gi mthil mnyam pa

ཕྱག་གི་མཐིལ་མཉམ་པ།

tūlasadṛśasukumārapāṇitā

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.1173

partial understanding of selflessness with respect to personal identity

gang zag la bdag med par phyogs gcig shes pa

གང་ཟག་ལ་བདག་མེད་པར་ཕྱོགས་གཅིག་ཤེས་པ།

ekāntikapugdalanairātmyajñāna

Selflessness in this context‌ implies the lack of inherent existence in personal identity and also in physical and mental phenomena. Śrāvakas are said to expound the doctrine of selflessness only in terms of the absence of personal identity, while pratyekabuddhas additionally realize the emptiness of external phenomena, composed of atomic particles. However, unlike bodhisattvas they do not realize that the internal phenomena of consciousness too are without inherent existence.

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.1186

perceive

kun tu shes

ཀུན་ཏུ་ཤེས།

saṃjānite

g.1187

perceiving

kun tu shes pa

ཀུན་ཏུ་ཤེས་པ།

saṃjanāna

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.1202

person

gang zag

གང་ཟག

pudgala

g.1203

personal identity

gang zag

གང་ཟག

pudgala

g.1206

phenomena

chos

ཆོས།

dharma

g.1207

phenomenal existence

srid pa

སྲིད་པ།

bhava

g.1210

physical form

gzugs

གཟུགས།

rūpa

g.1214

pinnacle of their crown cannot be seen

spyi gtsug bltar mi mngon pa
spyi gtsug bltar mi mthong ba

སྤྱི་གཙུག་བལྟར་མི་མངོན་པ།
སྤྱི་གཙུག་བལྟར་མི་མཐོང་བ།

gūḍhaśikhatā
anavalokitamūrdhatā

g.1220

pores of their body all emit a pleasant odor

spu’i khung bu thams cad nas dri yid du ’ong ba ’byung ba

སྤུའི་ཁུང་བུ་ཐམས་ཅད་ནས་དྲི་ཡིད་དུ་འོང་བ་འབྱུང་བ།

sarvaromakūpebhyo manāpo gandha utpadyate

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.1238

precede

sngon du ’gro

སྔོན་དུ་འགྲོ།

pūrvaṃgamā bhavati

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.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.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.1284

realgar

ldong ros

ལྡོང་རོས།

manaḥsilā

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.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.1335

round

zlum po

ཟླུམ་པོ།

vṛtta

g.1336

round fingers and toes

sor mo rnams zlum pa

སོར་མོ་རྣམས་ཟླུམ་པ།

vṛttāṅgulitā

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.1350

Śarabha Aiṇeya

ri dags e ne ya

རི་དགས་ཨེ་ནེ་ཡ།

śarabha aiṇeya

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.1354

satisfy whichever gods and humans encounter them

lha dang mi gang dag de dag gi sku mthong ba de dag tshim par ’gyur

ལྷ་དང་མི་གང་དག་དེ་དག་གི་སྐུ་མཐོང་བ་དེ་དག་ཚིམ་པར་འགྱུར།

devamanuṣyatṛptakāyadarśanatāv

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.1374

sense faculties are excellent

skye mched kyi sgo bzang ba dag

སྐྱེ་མཆེད་ཀྱི་སྒོ་བཟང་བ་དག

cārvāyatanadvāratā

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.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.1392

senses are completely purified

skye mched shin tu yongs su dag pa

སྐྱེ་མཆེད་ཤིན་ཏུ་ཡོངས་སུ་དག་པ།

viśuddhagātratā
āyatanatā

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.1424

seven prominent parts

bdun mtho ba

བདུན་མཐོ་བ།

saptocchrayatā

g.1425

sexual misconduct

’dod pas log par g.yem pa

འདོད་པས་ལོག་པར་གཡེམ་པ།

kāmamithyācāra

g.1426

sharp eye-teeth

tshems mche ba rno ba dang ldan pa

ཚེམས་མཆེ་བ་རྣོ་བ་དང་ལྡན་པ།

tīkṣṇadaṃṣṭratā

g.1429

shoulders

thal gong

ཐལ་གོང་།

aṃsa

g.1430

shrub cotton

ras bal

རས་བལ།

karpāsa

karpāsa (rendered here “shrub cotton”) and Tūla (rendered here as “tree cotton”) are both kinds of cotton, perhaps overlapping as is translated into Tibetan as ras bal in some texts. Our rendering is based on the Tibetans’ choice of the term shing bal and the existence of a number of species of Gossypium, among which are the diploid, Asian G. arboreum and G. herbaceum (cf Monier Williams); Negi’s Tibetan-Sanskrit dictionary also mentions five kinds of tūla, at least some of which are trees. Other possible distinctions might be between annual and perennial plants, or varieties grown in different regions.

See n.65.

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.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.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.1451

skillful means

thabs

ཐབས།

upāya

The concept of skillful means is central to the understanding of the Buddha’s enlightened deeds and the many scriptures which are revealed contingent to the needs, interests, and mental dispositions of specific types of individuals. According to the Great Vehicle, training in skillful means collectively denotes the first five of the six transcendent perfections when integrated with wisdom, the sixth transcendent perfection, to form a union of discriminative awareness and means.

g.1452

slander

phra ma

ཕྲ་མ།

paiśunya

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.1460

speak first

gsong por gsung ba

གསོང་པོར་གསུང་བ།

pūrvābhilāpin

g.1462

speech is pervasive, in conformity with their assembly, but it does not extend outside their assembly

gsung ni ’khor dang ’thun par khyab par mdzad kyi ’khor gyi phyi rol du gsung mi ’gro

གསུང་ནི་འཁོར་དང་འཐུན་པར་ཁྱབ་པར་མཛད་ཀྱི་འཁོར་གྱི་ཕྱི་རོལ་དུ་གསུང་མི་འགྲོ།

vāg anukūlavartiparṣado bahir na nirgacchati

g.1463

speech is sweet and fully perfected

gsung snyan cing rnam pa thams cad yongs su rdzogs pa

གསུང་སྙན་ཅིང་རྣམ་པ་ཐམས་ཅད་ཡོངས་སུ་རྫོགས་པ།

madhuracārumañjusvaratā

g.1465

spiritual mentor

dge ba’i bshes gnyen

དགེ་བའི་བཤེས་གཉེན།

kalyāṇamitra

g.1466

spiritual teacher

bla ma

བླ་མ།

guru

g.1467

splendor and intelligence

dpal dang blo gros

དཔལ་དང་བློ་གྲོས།

śrīmatbuddhimat

g.1469

śrāvaka

nyan thos

ཉན་ཐོས།

śrāvaka

g.1471

śrīvatsa motif

dpal gyi be’u

དཔལ་གྱི་བེའུ།

śrīvatsa

g.1474

state of mind

sems gnas pa

སེམས་གནས་པ།

cittasthiti

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.1488

sublime emancipation

’phags pa nges par ’byin pa

འཕགས་པ་ངེས་པར་འབྱིན་པ།

āryanairāṇika

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.1495

superior organ of taste

ro bro ba’i mchog dang ldan pa

རོ་བྲོ་བའི་མཆོག་དང་ལྡན་པ།

rasarasāgrajñatā

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.1503

supramundane phenomena

’jig rten las ’das pa’i chos

འཇིག་རྟེན་ལས་འདས་པའི་ཆོས།

lokottaradharma

g.1509

sūtra

མདོ།

sūtra

g.1511

svastika

g.yung drung

གཡུང་དྲུང་།

svastika

g.1513

symbol

brda

བརྡ།

saṃketa

g.1514

symmetrical aureole of light, extending a full arm span

’od ’dom gang mnyam pa

འོད་འདོམ་གང་མཉམ་པ།

vyāmaprabhatā

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.1525

teeth whose tips are long, sharp, and white

tshems rtse mo mtho zhing rno la dkar ba

ཚེམས་རྩེ་མོ་མཐོ་ཞིང་རྣོ་ལ་དཀར་བ།

agroccatvatīkṣṇaśukladantatā

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.1531

ten virtuous actions

dge ba bcu

དགེ་བ་བཅུ།

daśakusala

g.1534

terrified

’gong

འགོང་།

saṃkocayati

g.1536

theft

ma byin par len pa

མ་བྱིན་པར་ལེན་པ།

adatādāna

g.1537

they do not degenerate in their wisdom

shes rab nyams pa med pa

ཤེས་རབ་ཉམས་པ་མེད་པ།

nāsti prajñāhāniḥ

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.1542

thoroughbred elephant

glang po che cang shes

གླང་པོ་ཆེ་ཅང་ཤེས།

hastājāneya

g.1543

thoroughbred steed

rta cang shes

རྟ་ཅང་ཤེས།

aśvājāneya

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.1561

tongue is red

ljags dmar ba

ལྗགས་དམར་བ།

raktajihvatā

g.1562

tongue that is slender and large

ljags srab cing che ba

ལྗགས་སྲབ་ཅིང་ཆེ་བ།

tanujihvatā

g.1564

torso resembles that of a lion

ro stod seng ge lta bu

རོ་སྟོད་སེང་གེ་ལྟ་བུ།

siṃhapūrvārdhakāyatā

g.1576

training

bslab pa

བསླབ་པ།

śikṣā

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.1588

tree cotton

shing bal

ཤིང་བལ།

tūla

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.1600

two prominent [backs of] his arms

phyag gnyis kyi gong mtho

ཕྱག་གཉིས་ཀྱི་གོང་མཐོ།

utsaṅghahastau

g.1601

two prominent [backs of] his legs

zhabs gnyis kyi gong mtho

ཞབས་གཉིས་ཀྱི་གོང་མཐོ།

utsaṅghapādau

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.1609

uncommon phenomena

thun mong ma lags pa’i chos

ཐུན་མོང་མ་ལགས་པའི་ཆོས།

asādhāraṇadharma

Uncommon phenomena from the perspective of ordinary persons, as described in 2.84, include the following: the thirty-seven aspects of enlightenment, the ten powers of the tathāgatas, the four assurances, the four kinds of exact knowledge, the three gateways to liberation, and [all the aforementioned attributes], up to and including the eighteen distinct qualities of the buddhas.

(See also n.141).

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.1614

uncontaminated

ma ’dres pa

མ་འདྲེས་པ།

aśabala

g.1616

uncontaminated phenomena

zag pa ma mchis pa’i chos

ཟག་པ་མ་མཆིས་པའི་ཆོས།

anāsravadharma

g.1620

understanding is perfectly pure

mkhyen pa yongs su dag pa

མཁྱེན་པ་ཡོངས་སུ་དག་པ།

pariśuddhajñatā

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.1648

Unseen Pinnacle

spyi gtsug bltar mi mthong ba

སྤྱི་གཙུག་བལྟར་མི་མཐོང་བ།

anavalokitamūrdha

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.1658

upright posture

sku shin tu drang por ’khrungs pa

སྐུ་ཤིན་ཏུ་དྲང་པོར་འཁྲུངས་པ།

ṛjukāyodbhavatā

g.1659

Uttarakuru

sgra mi snyan

སྒྲ་མི་སྙན།

uttarakuru

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.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.1678

verbal abuse

tshig rtsub po

ཚིག་རྩུབ་པོ།

pāruṣya

g.1681

verdigris

zangs g.ya’

ཟངས་གཡའ།

tāmrakiṭṭa

g.1682

vermilion

mtshal

མཚལ།

hiṅgula

g.1689

Vinaya

’dul ba

འདུལ་བ།

vinaya

g.1690

violence

rnam par ’tshe ba

རྣམ་པར་འཚེ་བ།

hiṃsa

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.1694

visage that resembles the full moon

zhal zla ba nya ba lta bu

ཞལ་ཟླ་བ་ཉ་བ་ལྟ་བུ།

pūrṇonduvadanā

g.1697

voice is deep [like the trumpet of an elephant or the rolling of thunder]

dbyangs zab pa

དབྱངས་ཟབ་པ།

gajagarjitajimūtaghoṣatā

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.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.1720

wide eyes and bovine eyelashes

spyan yangs shing ba’i rdzi ma lta bu

སྤྱན་ཡངས་ཤིང་བའི་རྫི་མ་ལྟ་བུ།

viśālagopakṣmanetratā

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.1735

without clumsiness

’khrul pa med pa

འཁྲུལ་པ་མེད་པ།

nāsti skhalitam

g.1740

without differentiating perceptions

tha dad pa’i ’du shes med pa

ཐ་དད་པའི་འདུ་ཤེས་མེད་པ།

nāsti nānātvasaṃjñā

g.1741

without false memories

bsnyel ba med pa

བསྙེལ་བ་མེད་པ།

nāsti muṣitasmṛtitā

g.1743

without inherent existence

rang bzhin med pa

རང་བཞིན་མེད་པ།

aprakṛti

g.1749

without the indifference that lacks discernment

so sor ma brtags pa’i btang snyoms med pa

སོ་སོར་མ་བརྟགས་པའི་བཏང་སྙོམས་མེད་པ།

apratisaṃkhyāyopeksā

g.1750

without uncomposed minds

sems mnyam par ma bzhag pa med pa

སེམས་མཉམ་པར་མ་བཞག་པ་མེད་པ།

nāsty asamāhitacitta

g.1752

world of “patient endurance”

mi mjed ’jig rten gyi khams

མི་མཇེད་འཇིག་རྟེན་གྱི་ཁམས།

sahālokadhātu

Definition from the 84000 Glossary of Terms:

The name for our world system, the universe of a thousand million worlds, or trichiliocosm, in which the four-continent world is located. Each trichiliocosm is ruled by a god Brahmā; thus, in this context, he bears the title of Sahāṃpati, Lord of Sahā. The world system of Sahā, or Sahālokadhātu, is also described as the buddhafield of the Buddha Śākyamuni where he teaches the Dharma to beings.

The name Sahā possibly derives from the Sanskrit √sah, “to bear, endure, or withstand.” It is often interpreted as alluding to the inhabitants of this world being able to endure the suffering they encounter. The Tibetan translation, mi mjed, follows along the same lines. It literally means “not painful,” in the sense that beings here are able to bear the suffering they experience.

In this text:

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.1762

worthy of beholding

lta bar ’os pa dag

ལྟ་བར་འོས་པ་དག

samantaprāsādikatā

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 All Phenomena

Toh 11

Imprint

Text Body

The Transcendent Perfection of Wisdom in Ten Thousand Lines
All Phenomena