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འཇིག་རྟེན་འཛིན་གྱིས་ཡོངས་སུ་དྲིས་པ།

The Inquiry of Lokadhara
Chapter Three: The Eighteen Elements

Lokadharaparipṛcchā
འཕགས་པ་འཇིག་རྟེན་འཛིན་གྱིས་ཡོངས་སུ་དྲིས་པ་ཞེས་བྱ་བའི་མདོ།
’phags pa ’jig rten ’dzin gyis yongs su dris pa zhes bya ba’i mdo
The Noble Sūtra “The Inquiry of Lokadhara”
Āryalokadharaparipṛcchānāmasūtra

Toh 174

Degé Kangyur, vol. 60 (mdo sde, ma), folios 7.b–78.b

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Translated by the Dharmachakra Translation Committee
under the patronage and supervision of 84000: Translating the Words of the Buddha.

First published 2020

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co.

Table of Contents

ti. Title
im. Imprint
co. Contents
s. Summary
ac. Acknowledgements
i. Introduction
tr. The Translation
+ 12 chapters- 12 chapters
1. Chapter One: The Introduction
2. Chapter Two: Investigating the Five Aggregates
+ 9 sections- 9 sections
· Form
· Feeling
· Perception
· Formation
· Consciousness
· The Five Aggregates
· The Five Aggregates for Appropriation
· Suffering
· The World
3. Chapter Three: The Eighteen Elements
+ 7 sections- 7 sections
· The Eye Element
· The Form Element
· The Eye-Consciousness Element
· The Mind Element
· The Mental-Object Element
· The Mind-Consciousness Element
· The Three Realms
4. Chapter Four: Understanding the Twelve Sense Sources
+ 3 sections- 3 sections
· The Eye and Form Sense Sources
· The Mind and Mental-Object Sense Sources
· The Inner and Outer Sense Sources
5. Chapter Five: Understanding the Twelve Links of Dependent Origination
6. Chapter Six: The Four Applications of Mindfulness
+ 4 sections- 4 sections
· Contemplation of the Body in Relation to the Body
· Contemplation of Feelings in Relation to Feelings
· Contemplation of the Mind in Relation to the Mind
· Contemplation of Mental Phenomena in Relation to Mental Phenomena
7. Chapter Seven: The Five Powers
+ 5 sections- 5 sections
· The Power of Faith
· The Power of Diligence
· The Power of Mindfulness
· The Power of Absorption
· The Power of Insight
8. Chapter Eight: The Eightfold Path of the Noble Ones
+ 8 sections- 8 sections
· Right View
· Right Thought
· Right Speech
· Right Action
· Right Livelihood
· Right Effort
· Right Mindfulness
· Right Absorption
9. Chapter Nine: The Phenomena of the World and Transcendence
10. Chapter Ten: The Conditioned and the Unconditioned
11. Chapter Eleven: The Teaching on What Occurred in the Past
12. Chapter Twelve: The Entrustment
n. Notes
b. Bibliography
g. Glossary

s.

Summary

s.­1

In The Inquiry of Lokadhara, the bodhisattva Lokadhara asks the Buddha to explain the proper way for bodhisattvas to discern the characteristics of phenomena and employ that knowledge to attain awakening. In reply, the Buddha teaches at length how to understand the lack of inherent existence of phenomena. As part of the teaching, the Buddha explains in detail the nonexistence of the aggregates, the elements, the sense sources, dependently originated phenomena, the four applications of mindfulness, the five powers, the eightfold path of the noble ones, and mundane and transcendent phenomena, as well as conditioned and unconditioned phenomena.


ac.

Acknowledgements

ac.­1

The sūtra was translated by the Dharmachakra Translation Committee under the guidance of Chökyi Nyima Rinpoche. The translation from the Tibetan was produced by Timothy Hinkle. Andreas Doctor checked the translation against the Tibetan, edited the text, and wrote the introduction. James Gentry subsequently compared the translation against Kumārajīva’s Chinese translation and made further edits.

The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.


i.

Introduction

i.­1

The Inquiry of Lokadhara is a scripture that belongs to the general sūtra section of the Degé Kangyur. As far as we are aware, no Sanskrit version of this text remains. However, in addition to the Tibetan translation, which we have translated here, the sūtra is also present in two Chinese translations (Taishō 481 and Taishō 482). The first of these was translated by Dharmarakṣa (233–311 ᴄᴇ), the famed and prolific translator of The Lotus Sūtra. The second translation was completed between 402 and 412 ᴄᴇ, by the equally renowned translator Kumārajīva (344–413 ᴄᴇ), as one of his last translations. We therefore know that the text has been in existence since at least the third century ᴄᴇ. Unfortunately, however, we know little else of the history of this sūtra. We do not even know when, or by whom, it was translated into Tibetan; the translation does not identify a translator, and the text is not listed in the ninth-century Denkarma (Tib. ldan dkar ma) or Phangthangma (Tib. ’phang thang ma) imperial catalogues of Tibetan translations.1 It does, however, appear in Buton’s (Tib. bu ston) History of the Dharma (Tib. chos ’byung), thus suggesting that it was translated after the fall of the Yarlung dynasty (846 ᴄᴇ) (or at least outside official circles of imperial influence), and only became known in Tibet sometime prior to the fourteenth century ᴄᴇ. A cursory search of the Dunhuang manuscript catalogues did not yield any further information, although future studies of these resources may shed new light on this issue. In this regard, it is worth mentioning that Cornelius Chang (1976, p. 22) reports that a fragment of the sūtra was discovered in Turfan (in modern day Xinjiang). The sūtra is therefore likely to have been present in the Dunhuang region as well, as the Tibetan Yarlung Dynasty controlled Turfan during the same period that it controlled Dunhuang, until roughly 846 ᴄᴇ.


Text Body

The Translation
The Noble Sūtra
The Inquiry of Lokadhara

1.

Chapter One: The Introduction

[F.7.b] [B1]


1.­1

Homage to all buddhas and bodhisattvas!


1.­2

Thus did I hear at one time. The Blessed One was staying at the Kalandaka­nivāpa in Veṇuvana near Rājagṛha, with a great saṅgha of monks. The Blessed One was teaching the Dharma to a large assembly with hundreds of thousands of beings in attendance. Present in the assembly was the bodhisattva great being Lokadhara. It was his wish that bodhisattva great beings develop the mind of awakening by adorning themselves with immeasurable virtues; that they understand in its entirety the true meaning of all phenomena; [F.8.a] that they understand how limitless aspirations lead to the perfection of limitless ornaments; that they comprehend and understand the true characteristics of limitless phenomena; that they purify their motivation through limitless aspirations; that they gain comprehensive knowledge; that they attain the ornament of generosity and the purity of certainty; that they perfect the ornament of discipline and patience; that they purify the attitude of mildness and gentleness; that they understand the purity of diligence; that they understand and comprehend the perfections of concentration and insight; and that they develop limitless other such virtues.


2.

Chapter Two: Investigating the Five Aggregates

2.­1

The Blessed One then addressed the bodhisattva Lokadhara, “Lokadhara, bodhisattva great beings who wish to attain the true characteristics of all phenomena, wish to be learned in the characteristics of discerning phenomena, wish to attain the power of recall, wish to attain the insight that discerns all phenomena, or wish to attain unbroken mindfulness from the time they leave this body until reaching unsurpassed and perfect awakening should swiftly enter this Dharma gateway. Through this Dharma gateway, they will attain the light of insight. Why is this? Because this Dharma gateway swiftly ensures that perfection is attained. Furthermore, Lokadhara, bodhisattva great beings should exert themselves in this Dharma gateway. Having entered this gateway that pertains to the Dharma, they will become highly skilled in discerning what pertains to the aggregates, elements, sense sources, dependently originated phenomena, the four applications of mindfulness, the five powers, the eightfold path of the noble ones, and mundane and transcendent phenomena. Additionally, they will become highly skilled in discerning what pertains to conditioned and unconditioned phenomena.”

Form

Feeling

Perception

Formation

Consciousness

The Five Aggregates

The Five Aggregates for Appropriation

Suffering

The World


3.

Chapter Three: The Eighteen Elements

The Eye Element

3.­1

“Lokadhara, regarding the elements, how are bodhisattva great beings learned in the eighteen elements? When bodhisattva great beings practice correct contemplation of the eighteen elements, they think, ‘The eye element cannot be observed to be the eye element. There is also no I or mine in the eye element. It is impermanent, insubstantial, and empty of inherent nature. Therefore, what is imputed as the characteristic of the eye element cannot be observed in the eye element. The eye element is untrue and totally nonexistent, for it is born from false thinking. The eye element lacks true characteristics, as the space element is the eye element. For instance, just as the space element lacks true characteristics and is not an entity, the eye element also lacks true characteristics and is not an entity. Why is this? [F.38.b] Because no real entity can be found in the eye element, the eye element does not exist in any location or direction. It does not exist internally, externally, or somewhere in-between. The eye element lacks true characteristics and is not an entity. Thus, no entity of the eye element can be apprehended, for it arises from many causes and conditions. The eye element is neither past, nor present, nor future, and there is no intrinsic nature of the eye to observe in the eye element. The eye element depends upon the ripening of the results of past actions and current conditions, whereupon the eye element is imputed. The eye element is a nonelement. No eye element can be observed in the eye element. The so-called eye element refers to the domain of consciousness. The eye element manifests when three factors come together: a clear eye faculty, an apparent form, and the involvement of the mind faculty. The eye element lacks anything that can be called a real eye element, and the wise understand the eye element to be the absence of the eye element.’ ”

The Form Element

3.­2

“Lokadhara, if bodhisattva great beings contemplate the discernment of the eye element in this manner, they will understand the form element to be a nonelement. Why is this? There is no element of form that can be observed28 in the form element, for the form element is uncompounded and uncreated.29 Because form is devoid of any true characteristics, it is called the form element. If form is insubstantial, lacking even concepts of it, what need is there to mention the so-called form element? Because the so-called form element is not an entity, the characteristic of form does not exist within form, outside of form, or somewhere in-between. Rather, it is imputed. Form appears due to the combination of a location where forms can appear, the presence of an uncorrupted eye faculty, [F.39.a] and the involvement of the mind consciousness. This is called the characteristic of form. It is similar to a reflection in a mirror. If the mirror is unblemished, the characteristic of form will appear in it. But form in fact has no true characteristics; the reflection of a form appears in the mirror even as there is no person there. Further, even if there is a mirror outside, the characteristic of form arises from within. Similarly, when an uncorrupted eye faculty is present in a location where forms are visible, much like the reflection in a mirror, the resulting apprehension can be labeled the characteristic of form. Form is devoid of elements, shapes, and true characteristics. These are the so-called characteristics of form. Because the characteristics of form are devoid of self, they are called the characteristics of form. Because they are perceived according to the individual in question, they are called the characteristics of form. Any person who understands the characteristics of form also understands the characteristics of the absence of form. If one understands the characteristics of form as an unborn element, one will also understand the characteristics of form to be an uncreated element. Why is this? The characteristics of form are neither past, nor present, nor future. The demonstrated lack of inherent characteristics, the demonstrated characteristic of falsity, and the demonstrated imputed characteristics are called the form element. In this way bodhisattvas discern the form element.”

The Eye-Consciousness Element

3.­3

“Bodhisattvas then discern the characteristics of the eye consciousness in the following manner: the eye consciousness has no eye consciousness, no eye-consciousness element, and no characteristic of being permanent. The eye-consciousness element has no entities or real phenomena. The eye-consciousness element is indemonstrable. [F.39.b] The eye-consciousness element cannot be gathered or separated, for it lacks a substantial basis. We call it the eye-consciousness element because it depends upon the causes and conditions of previous actions, concurrent conditions, and form. Childish ordinary beings call it the eye-consciousness element because they follow their mistaken minds. The noble ones, however, understand and realize it as a nonelement. Why is that? Because the eye-consciousness element is indefinite. They call it the eye-consciousness element because it is born from and depends upon conditions. The location of the domain of consciousness is the eye-consciousness element, because this consciousness lacks a definite nature. It is said to lack a definite characteristic because it is unborn, because it demonstrates falsehood, because it falsely imputes the characteristic of form, and because it demonstrates conditions.30

3.­4

“The Thus-Gone One skillfully makes distinctions based upon beings’ understandings, and so he teaches such characteristics in order to destroy all characteristics of unity as well as difference. The eighteen elements are taught to demonstrate that31 consciousness lacks true characteristics, but the pure eye faculty still cognizes the characteristics of form; the eye-consciousness element is thus taught in order to integrate these two things, and in order to demonstrate the true nature of the eye consciousness. The eye-consciousness element is the locus of the visual experience. Even the eye-consciousness element, which is conscious of form, is described as a nonelement. Why is this? The wise do not observe the eye-consciousness element as the eye-consciousness element. Since the eye-consciousness element cannot be observed as the eye-consciousness element, [F.40.a] it cannot be found to be an entity. Why is this? The eye-consciousness element lacks true characteristics. The eye-consciousness element is nothing more than a mere imputation. The expression element is merely an expression that means non-appropriation. When there is something to be seen, the characteristic of the eye consciousness arises from the function of the eye consciousness and mind. This is called eye consciousness. Knowledge of conditional characteristics arises from the gathering of three things: the eye element, the form element, and the eye-consciousness element. Although they are devoid of the substance of an element, it is due to the categories of the eye element, the form element, and the eye-consciousness element that beings can enter the genuine path. Yet in this, there is not truly an eye element, a form element, or an eye-consciousness element. All the thus-gone ones skillfully explain how to understand, see, and discern characteristics. Those who understand and realize this teaching of characteristics will understand the three realms to be without elements. Why is this? Because the realms lack the characteristics of elements, and the elements cannot be observed as the characteristics of the realms. The ear element, sound element, and ear-consciousness element; the nose element, odor element, and nose-consciousness element; the tongue element, taste element, and tongue-consciousness element; and the body element, tactile element, and body-consciousness element should also be understood in this way.”

The Mind Element

3.­5

“Lokadhara, how do bodhisattva great beings discern the mind element? Bodhisattvas think, ‘The mind element lacks true characteristics because it has no substance whatsoever. [F.40.b] The mind element lacks an actual element and anything called a mind element. As for the so-called mind element, for example, once one has placed a seed into the earth, and it has been moistened by the water in the soil, warmed by the sun, and stimulated by the wind, a sprout will gradually grow. The sprout has not arisen from the seed, and the seed is not the same as the sprout. Once the sprout arises, the seed perishes. Yet, the seed is not other than the sprout, and the sprout is not other than the seed. Just as the seed does not exist within the sprout, so it is with the mind element. Because it produces mental actions, it indirectly represents the mind consciousness, just as the seed indirectly represents the sprout; thus it is designated the mind element. There is no mind aside from the mind element, but the mind element cannot be known as mind; it is designated mind element as a label.32 This so-called mind element does not exist within the mind, outside the mind, or somewhere in-between. But it is called mind element because it is produced out of the causes and conditions of previous actions, because it knows mental actions, because it cognizes what can be perceived, because it combines labels with characteristics, and because it arouses observations in the present moment. It is characterized by indeterminate mental activity and a combination of many causes and conditions. Because the mind element arises from a combination of many factors, it conforms to how beings cognize. Ultimately, there is no mind element. Why is this? Because it is devoid of substance. The mind element is unborn, because it is devoid of birth. The so-called mind element is a label that is applied on the relative level. On the ultimate level, there is no real mind element. It cannot be observed as past, present, or future. The wise understand the mind element to be devoid of an element.’ ”

The Mental-Object Element

3.­6

“In discerning and understanding the mental-object element, bodhisattvas understand the mental-object element to be a nonelement. Since a mental object lacks intrinsic nature, no intrinsic nature can be observed.33 [F.41.a] The mental-object element is an indeterminate element. Because the mental-object element cannot be observed as inherently existent, it also cannot be observed to be any definite thing. Still, the mental object element is described and taught in order to bring understanding to beings who see mistakenly and who are bound by falsity. The mental-object element is explained in order to establish ordinary beings with an understanding of the absence of elements. Why is this? The mental-object element has no mental-object element, for the so-called mental-object element arises from a gathering of many conditions. Phenomena that arise from a gathering of many conditions have no intrinsic nature. Because causes and conditions have no intrinsic nature, causes and conditions arise from a stream of mistaken perception that is itself a gathering of many factors. The Thus-Gone One thus teaches the mental-object element in order to ripen beings, using conventional language to illustrate the absence of elements. Even though the mental-object element does not exist internally, externally, or somewhere in-between, in order to cause beings to understand and see virtuous and nonvirtuous phenomena, he explains with recourse to the mental-object element the absence of all phenomenal characteristics.34 Since they ultimately have the characteristic of emptiness, the mental-object element is taught to ultimately be emptiness. Why is this? The mental-object element is totally nonexistent, because there are no actual marks of existence in the mental-object element. For instance, just as space has no true characteristics, but is still called space, the mental-object element likewise has no real marks. The mental-object element is taught in order to destroy the marks of mental objects, for the mental-object element is a nonelement. Why is this? The mental-object element does not exist in the past, present, or future. And yet, because of being formed in dependence on many conditions, the category of mental-object element is designated, in accordance with the mental-object element imputed by beings. The wise understand the mental-object element to be a nonelement, [F.41.b] for the mental-object element is not singular or multiple. The mental-object element does not have many marks of the mental-object element, nor does it have even a few. Through the skillful means of demonstrating elements, the mental-object element is described as an element. Those practitioners who understand and realize the mental-object element see and understand it to be a nonelement. There are no conceptual marks related to the mental-object element throughout the three realms. But because beings imagine there to be mental objects, due to a combination of many causes and conditions, the mental-object element is taught. The mental-object element is thus explained to show how mental objects are differentiated and have no definite characteristics.

3.­7

“The wise do not see mental objects as arising, because they see the mental-object element in terms of its marks. For them, the mental objects that arise are unborn. Why is this? It is because the mental-object element is devoid of marks. The wise understand and realize the characteristic of mental phenomena to be free of marks. Therefore, concerning the absence of conceptual marks with regard to the mental-object element, it is called the mental-object element because it lacks both marks and concepts. The mental-object element has no basis for dwelling, no dwelling, no basis for arising, and no basis for dependence. The mental-object element has no birth, because the mental-object element is primordially unborn. Why is this? Because the mental-object element is devoid of elements. Moreover, because the mental-object element is formed, it does not exist. Moreover, because it is not formed, not dispersed, not assembled, and not fixed, it is the mental-object element. Thus do bodhisattva great beings discern and understand the lack of an element to be the mental-object element.”

The Mind-Consciousness Element

3.­8

“Lokadhara, how do bodhisattva great beings discern the mind-consciousness element? Bodhisattva great beings think, ‘The mind-consciousness element is an unborn element; it is an unfixed element. [F.42.a] As the mind-consciousness element is devoid of substantial existence and actual qualities, the mind-consciousness element is used to demonstrate the characteristic of the absence of qualities. Why is this? The mind-consciousness element cannot be observed as the mind-consciousness element. The mind-consciousness element is called the mind-consciousness element because it is false, nonexistent, mistaken, and has mind as its forefront, whereby it perceives mental objects. It is called the mind-consciousness element because it conforms with childish ordinary beings.’

3.­9

“Noble beings understand and realize the mind-consciousness element to be a nonelement; they understand and realize the mind-consciousness element to be false and nonexistent. However, since it demonstrates the phenomena of causes and conditions, and since it has mind as its forefront, and thus knows the coming together of many conditions, it is called the mind-consciousness element. Moreover, it is taught as such because it accords with beings’ perception. The wise understand the mind-consciousness element as a nonelement. It arises from the gathering of many causes and conditions as well as from imputation. When the elements are perceived to be devoid of marks, that is the ultimate, for elements have no characteristics on the ultimate level. The so-called mind-consciousness element is taught as a relative phenomenon in order to ripen beings, so that beings can understand the mind-consciousness element as a nonelement. Also, the so-called mind-consciousness element is taught so that the elements can be destroyed with just a few phenomena, and so that one can disengage from them. Why is this? Noble beings seek what cannot be perceived,35 for the mind-consciousness element does not exist within the mind-consciousness element, outside of the mind-consciousness element, or somewhere in-between.

3.­10

“The wise realize the mind-consciousness element to be an unconjoined element. [F.42.b] They know that the mind consciousness does not perceive the mind element, and the mind element does not perceive the mind consciousness.36 They understand that it is born from a combination of many causes and conditions, which arise from mistaken perception; in other words, it arises from a combination of both causes and conditions, preceded by the mind. The mind-consciousness element is thus taught because it demonstrates to beings the marks of consciousness, which are attached to falsity and are born from imputation. The mind consciousness does not exist in the past, present, or future. The mind consciousness does not come from anywhere, go anywhere, or remain in any place. It has the characteristic of being primordially unborn. In the mind consciousness there is nothing with an inherent, fixed existence. Why is this? The mind-consciousness element has the mark of nonduality, which is to say, it is free of marks. That mark does not exist on account of dualistic marks; this indemonstrability is itself the mind-consciousness element. Once the wise realize and understand the mind-consciousness element in this way, they understand that the mind-consciousness element cannot be found in any phenomenon, object, or location; it is neither the same as nor different from any phenomenon.

3.­11

“The noble ones realize that the mind-consciousness element is unborn, does not come, does not go, and cannot be observed. Why is this? Because on the ultimate level, the mind-consciousness element cannot be observed; it is imperceptible and indemonstrable. Because the wise do not observe the mind-consciousness element to have a function, they understand the mind-consciousness element to be uncreated. Because the mind-consciousness element lacks the mark of birth, [F.43.a] they understand and realize it to be unborn. Lokadhara, this is how bodhisattva great beings discern and understand the mind-consciousness element.”

The Three Realms

3.­12

“When bodhisattvas contemplate the three realms, they discern and understand the desire realm,37 the form realm, and the formless realm to be unborn and nonexistent. How do they contemplate them? They think as follows: ‘There is no desire realm in the desire realm. There is no form realm in the form realm. There is no formless realm in the formless realm. However, by using realms to demonstrate those phenomena that are devoid of a realm, the desire realm is shown to those who prefer to enter the desire realm, the form realm is shown to those who prefer to enter the form realm, and the formless realm is shown to those who prefer to enter the formless realm. The absence of realms is indicated and articulated by using realms. The wise understand the desire realm, the form realm, and the formless realm to be utterly nonexistent realms. The wise do not observe the desire realm, the form realm, or the formless realm. By understanding that the three realms are devoid of inherent existence and fixed qualities, but arise from many causes and conditions, the wise thus understand the three realms to be nonrealms. There are no realms, but the three realms manifest due to falsity and mistaken perception. Why is this? Since the wise do not observe the three realms, the three realms cannot be observed or described as belonging to the past, present, or future. The noble ones understand the three realms to be false, nonexistent, devoid of intrinsic nature, free of all phenomena, and arisen from mistaken perception. The Thus-Gone One distinguishes between and explains them in order to disrupt the mistaken perception of many beings [F.43.b] and enable them to see and understand the three realms. The teaching on the existence of the three realms, moreover, describes the three realms so that beings can understand the meaning of nonrealm; for in truth, they are not actual realms. The wise understand and realize the three realms to be nonrealms.’

3.­13

“Lokadhara, when bodhisattva great beings contemplate in this way, they understand others’ elements and their own elements to be the element of space, for they understand them to be the nonexistent mental-object element, the element of nonexistence, and the unborn element. Why is this? Their own elements and others’ elements are not different or distinct from the element of space. All such elements emerge from space, but since they are born from many conditions, they are known as elements, as there is no fixed characteristic of elements among them. Why is this? It is because space has no definitive element. Given that all characteristics are included in the element of space, this is the meaning of the absence of realms. Just as space has no elements, phenomena too are ultimately without marks and have the characteristic of nonexistence. All elements are free from elements. Since there is no element in an element, elements do not exist internally, externally, or somewhere in-between. There is no element within an element. That absence is not included among characteristics and does not depend on an element. All elements are devoid of a locus. All elements are unborn. The wise do not observe elements arising, ceasing, or abiding in the elements. All elements are unborn, unarisen, nonabiding, and primordially unobservable. The wise do not become attached to elements, which are mere labels. They do not become attached to, grasp at, or conceptualize them. [F.44.a] Therefore, the wise see and understand all elements to be unborn elements. Since all elements are unborn, they are unceasing; thus, on the ultimate level, no element can be observed. Relatively, mental-object elements are distinguished and discussed, but on the ultimate level there is nothing at all that can be described as an element. Thus do the wise understand and realize the definitive meaning of all elements.

3.­14

“Lokadhara, thus do bodhisattva great beings contemplate, analyze, and understand the eighteen elements, the three realms, others’ elements, their own elements, and the element of space. When bodhisattvas thus understand and realize them, they do not observe or view elements. They understand all their terminology and have confidence in an understanding of all elements as nonelements. Understanding the differentiation into elements and differentiating them on the relative level enables them to understand how all elements appear on the ultimate level. Understanding the application of the nonexistence of the elements, and thus teaching beings the elements, enables them to ground beings in the application of the elements. Even though, on the relative level, they use words and speech to teach beings about phenomena being devoid of elements, they do not teach that elements have dualistic marks. Even though all elements are nondual, they use skillful means to show that the elements are dependently originated. Even though on the relative level they use words and speech to ripen beings, they teach the ultimate to beings. Even though they are learned with regard to the distinct features of the elements, they trust and understand that all elements are nonexistent. Why is this? Lokadhara, on the ultimate level, the Thus-Gone One does not observe elements or any qualities of elements.

3.­15

“Lokadhara, I fully awakened to unsurpassed and perfect buddhahood without rejecting or disrupting any elements. [F.44.b] Why is this? On the ultimate level, there are no elements. There are no elements, or any actuality, in any elements. All elements are the same as space; so since all elements are included in space, all elements are characterized as being unborn. The Thus-Gone One understands all the elements in this manner. Lokadhara, the Thus-Gone One did not speak of any elements or even the power of phenomena. Why is this? As no phenomenon whatsoever exists, he should not speak of nonexistent elements. Nonetheless, Lokadhara, although the Thus-Gone One has indeed spoken of nonexistent elements, in truth, there are no elements to speak of.

3.­16

“Lokadhara, this is called skill in discerning the elements. Bodhisattva great beings are skilled in discerning the elements, understand all elements to be mere labels, understand them as mere relative elements, understand the ultimate element, understand the ascertainment of the elements, understand the relative truth, are skilled in discerning the elements, understand what their particular qualities are, understand the gathering of elements, understand the engagement with the elements, understand the engagement with the elements of truth, are skilled in the distinctions of the elements, understand all elements to be nonelements, understand all elements to be equivalent to the element of space, do not make distinctions among the elements, do not observe distinctions among elements, and do not express any such distinctions. They become skilled in teaching beings about the destruction of the elements. Lokadhara, a skilled magician can show beings various illusions, enabling them to experience various illusory entities. However, a relative or friend might tell them, ‘This is an illusion; these entities are magically created. This illusion is not real. [F.45.a] It only appears to beings as a mistaken perception.’ In that case, any wise person would understand them to be illusions.

3.­17

“Lokadhara, the nature of the world is like an illusion. If bodhisattvas understand illusory phenomena, they understand the world’s illusory nature. The ways of the world are like an illusion, and through the power of magic, the world magically appears to beings. If someone clings to the world as truly real, bodhisattvas show them that the world is false and illusory. Once the wise who have profound intelligence and sharp faculties are shown just a facet of this, they understand all phenomena to be emptiness, illusory, unreal, and insubstantial; they understand that all phenomena deceive childish ordinary beings, and that they depend upon false conditions.

3.­18

“Therefore, Lokadhara, bodhisattva great beings who wish to understand the function of the elements should exert themselves in such extremely profound, indescribable, and unobservable discourses as these, which teach the understanding and knowledge of all elements, describe all elements to be beyond words and beyond formation, teach the means and insight related to all elements, teach how the elements are dependently originated, and, moreover, express the true reality of all phenomena. Such bodhisattvas should exert themselves, namely, in all the statements of the profound discourses that teach worldliness and transcendence, the conditioned and unconditioned, what it is to be fettered and not fettered, the aim of practice, and the meaning of the relative and the ultimate, along with discourses on the definitive meaning, discourses on the inferred meaning, and the liberating discourses on dependent origination.”

3.­19

This was chapter three: “The Eighteen Elements.” [B3]


4.

Chapter Four: Understanding the Twelve Sense Sources

The Eye and Form Sense Sources

4.­1

The Blessed One continued addressing Lokadhara: [F.45.b] “How are bodhisattva great beings knowledgeable about the twelve sense sources? When discerning the twelve sense sources, they think, ‘The eye sense source cannot be observed in the eye. In the eye, there is no definitive eye sense source. The eye sense source cannot be observed to be an entity.’ Why is this? The eye sense source is born from many causes and conditions and arises through mistaken perception. It depends upon form, because it observes form. When the two meet,38 the condition of form brings the condition of the eye sense source into existence. Because the form and eye sense sources are mutually dependent, they are collectively called the eye’s form. Regarding the so-called eye and form, form is the gateway through which the eye sense source is generated, and the eye also generates and illuminates the form sense source. Therefore, with regard to the sense sources, the eye sense source is so-called because it is labeled a sense source gateway via the condition of form and the form sense source is so-called because it is seen by the eye. While I teach that they do exist relatively, the eye does not exist in form, form does not exist in the eye, the eye does not exist in the eye, and form does not exist in form. The eye sense source is thus labeled because observation of form arises from many conditions. Additionally, the form sense source is thus labeled because the eye consciousness and the characteristic of sight arise through dependent origination.

The Mind and Mental-Object Sense Sources

The Inner and Outer Sense Sources


5.

Chapter Five: Understanding the Twelve Links of Dependent Origination

5.­1

“Lokadhara, how are bodhisattva great beings skilled in discerning and contemplating the twelve links of dependent origination? [F.49.a] Bodhisattva great beings discern and contemplate the twelve links of dependent origination as follows: Ignorance is so designated because of nonexistence. Ignorance is so designated because it lacks qualities. Ignorance is so designated because it cannot understand knowledge. How is ignorance unable to understand knowledge? Ignorance is called ignorance because it has no fixed qualities to observe. For what reason does the condition of ignorance give rise to formations? All phenomena42 are nonexistent, but childish ordinary beings form them, thus it is said that ignorance causes formations. Because consciousness arises from formations, it depends upon the condition of formations. Name-and-form are two characteristics, and therefore name-and-form are created by the condition of consciousness. The six sense sources are based upon the condition of name-and-form, because the six sense sources arise from name-and-form. Contact is based upon the condition of the six sense sources, because contact arises from the six sense sources. Feeling is based upon the condition of contact, because feeling arises from contact. Craving is based upon the condition of feeling, because craving arises from feeling. Grasping is based upon the condition of craving, because grasping arises from craving. Becoming is based upon the condition of grasping, because becoming arises from grasping. Birth is based upon the condition of becoming, because birth arises from becoming. Based upon the condition of birth, there arises aging, death, sorrow, lamentation, and the great mass of suffering. In this way aging, death, sorrow, lamentation, and the great mass of suffering are so designated because of birth. In this manner, the great mass of suffering arises. This process is all-subsuming: with a mistaken perception, one contravenes knowledge and accumulates a mass of ignorance. This generates desire for another existence, and based on one’s preferences and attachments, one seeks birth in all such places‍—this is the aggregate of existence. [F.49.b]


6.

Chapter Six: The Four Applications of Mindfulness

6.­1

“Lokadhara, how are bodhisattva great beings skilled in the applications of mindfulness? Bodhisattva great beings discern and contemplate the four applications of mindfulness. What are these four? The contemplation of the body in relation to the body, the contemplation of feelings in relation to feelings, the contemplation of the mind in relation to the mind, and the contemplation of mental phenomena in relation to mental phenomena. How do they contemplate the body in relation to the body, and contemplate feelings, mind, [F.54.b] and mental phenomena in relation to feelings, mind, and mental phenomena?”

Contemplation of the Body in Relation to the Body

Contemplation of Feelings in Relation to Feelings

Contemplation of the Mind in Relation to the Mind

Contemplation of Mental Phenomena in Relation to Mental Phenomena


7.

Chapter Seven: The Five Powers

7.­1

“Lokadhara, how are bodhisattva great beings skilled in the five powers? Bodhisattva great beings accurately contemplate the five transcendent powers. What are these five? The powers of faith, diligence, mindfulness, absorption, and insight.

The Power of Faith

7.­2

“When bodhisattvas put the five powers into practice, they gain trust in how all phenomena are born from dependent origination, arise through mistaken perception, and are like a whirling firebrand or a dream, in owing their existence to a gathering of conditions of false perception. They trust that all phenomena have the characteristics of being impermanent, suffering, impure, selfless, like a thorn or blister, insubstantial, unstable, mutable, and destructible. [F.59.b] Moreover, they trust that all phenomena are false, and thus nonexistent; that just as a child is fooled by an empty fist or a rainbow, phenomena are merely arisen from imputation and dependent phenomena, and thus lack even a single true quality of being an entity. Moreover, they trust that all phenomena are neither past, present, nor future. They trust that all phenomena neither come from, nor go, anywhere. They trust that all phenomena are emptiness, without marks, and unconditioned. They trust that all phenomena are unborn, unconditioned, unarisen, without marks, and free from marks. They trust in pure discipline, pure absorption, pure insight, and the pure teaching of the wisdom of liberation.61 Bodhisattvas become irreversible by effortlessly accomplishing the power of faith; guided by faith, they can observe discipline, such that their faith will not decline or be lost. By effortlessly accomplishing the quality of irreversibility, they will have unwavering faith. They will ripen faith in accordance with the ripening of karmic results, and they will destroy all wrong views. They will not spurn the teachings or seek out any teachers other than the blessed buddhas. They will always follow the true nature of all phenomena. They will follow the genuine path practiced by the saṅgha. Through observing pure discipline and effortlessly accomplishing acceptance, they will attain faith that is unwavering, unchanging, and extraordinary. They are thus said to possess the power of faith.”

The Power of Diligence

The Power of Mindfulness

The Power of Absorption

The Power of Insight


8.

Chapter Eight: The Eightfold Path of the Noble Ones

8.­1

“Lokadhara, how are bodhisattva great beings skilled in the path of the noble ones? The bodhisattva great beings are steadfast on the noble path. What is meant by path in this context? It is the eightfold path of the noble ones, which comprises right view, right thought, [F.63.a] right speech, right action, right livelihood, right effort, right mindfulness, and right absorption. Lokadhara, what is it that bodhisattva great beings practice on the eightfold path of the noble ones? And what means do they obtain on the eightfold path of the noble ones?”

Right View

Right Thought

Right Speech

Right Action

Right Livelihood

Right Effort

Right Mindfulness

Right Absorption


9.

Chapter Nine: The Phenomena of the World and Transcendence

9.­1

“Lokadhara, how are bodhisattva great beings skilled regarding the phenomena of the world and transcendence? What means do they obtain with regard to the phenomena of the world and transcendence? Lokadhara, bodhisattva great beings understand the phenomena of the world and transcendence to be true reality.

9.­2

“What are the phenomena of the world? Bodhisattvas think, ‘Thoughts and concepts about phenomena arise from mistaken perception, they are generated by causes and conditions, and they depend on falsity. Since they arise from the marks of duality, they are empty and nonexistent. They fool childish ordinary beings, like the bright colors reflecting from a pearl or the spinning of a firebrand. The world is given as a synonym for things that decay and degenerate. This is the world. These worldly phenomena are all unreal; they arise from false conditions and lack the characteristics of arising or being created. They are labeled as aggregates, elements, sense sources, forms, sounds, odors, tastes, tactile objects, or mental objects, and described as name-and-form. [F.67.b] Through their attachment and clinging, childish ordinary beings generate further attachment and clinging in a variety of forms, just as tangled silk fringes72 or entwined roots and creepers are linked, one to another. Worldly phenomena are described based upon such mistaken perception.


10.

Chapter Ten: The Conditioned and the Unconditioned

10.­1

“Lokadhara, how are bodhisattva great beings highly skilled regarding conditioned and unconditioned phenomena? What means do they obtain regarding conditioned and unconditioned phenomena? Lokadhara, bodhisattva great beings discern and contemplate conditioned and unconditioned phenomena. [F.69.a]

10.­2

“How do they discern and contemplate conditioned phenomena? Conditioned phenomena are compounded and without experiencer. Conditioned phenomena are called conditioned phenomena because they are considered to be naturally arising and naturally categorized. Conditioned phenomena come about due to formations created by false causes and conditions. Why are conditioned phenomena naturally categorized?73 When formations are perceived through the condition of duality, they are labeled as conditioned phenomena. Conditioned phenomena are uncreated and free from a creator. Since they are naturally arising, they cannot be generated. Thus, they are called conditioned phenomena. Conditioned phenomena do not exist internally, externally, or somewhere in-between; they are not one or many. They arise from false imputation. They are nonexistent, since they have arisen through ignorance. Though they can be perceived due to formations, they are uncreated and nonarising. Therefore, they are called conditioned. Conditioned means being bound by marks, and the conditioned is taught for the sake of childish ordinary beings who are attached to mistaken perceptions. The wise, full of understanding and knowledge, do not observe them as conditioned phenomena or something understood to be conditioned phenomena. They are called conditioned phenomena because the wise do not categorize them. Why is this? How do the wise know and understand the features of the conditioned? The wise view all conditioned phenomena as being false, insubstantial, and without bondage. They see that they cannot be categorized. When they contemplate this, they are not attached to conditioned phenomena, and they do not appropriate conditioned phenomena. Why is this? Lokadhara, it is not the case that unconditioned phenomena exist separate from conditioned phenomena, or that conditioned phenomena exist separate from unconditioned phenomena, [F.69.b] for the characteristic of the thatness of the conditioned is the unconditioned. Why is this? There is nothing conditioned within the conditioned, and nothing unconditioned within the unconditioned. Still, so that mistaken beings can see and understand the characteristics of the conditioned, bodhisattvas teach and explain, saying, ‘This is conditioned,’ ‘This is unconditioned,’ ‘This is the characteristic of the conditioned,’ and ‘This is the characteristic of the unconditioned.’


11.

Chapter Eleven: The Teaching on What Occurred in the Past

11.­1

“Lokadhara, through their great knowledge of the five aggregates, the eighteen elements, the twelve sense sources, the twelve links of dependent origination, the four applications of mindfulness, the five powers, the eightfold path of the noble ones, the phenomena of the world and transcendence, and conditioned and unconditioned phenomena, bodhisattva great beings will gain great knowledge of the characteristic of the thatness of all phenomena. They will become highly skilled in discerning the characteristics of phenomena. They will attain the power of recollection. They will have the intelligence that discerns the terminology for all phenomena. As soon as they exchange their bodies, they will obtain unbroken recollection, and they will eventually attain unsurpassed and perfect awakening.


12.

Chapter Twelve: The Entrustment

12.­1

The bodhisattva great being Lokadhara then requested the Blessed One, “Blessed One, please consecrate this discourse to protect it and bring benefit and happiness to bodhisattva great beings. If bodhisattva great beings hear this discourse in the future, their minds will become pure, joyful, and happy. They will then give rise to diligence in order to accomplish these teachings.”

Then, as the Blessed One consecrated this discourse, he used his miraculous powers to fill the worlds of the great trichiliocosm with miraculous and incredible scents and fragrances. Beings gazed upon one another with a loving attitude.


n.

Notes

n.­1
Herrmann-Pfandt, 2008.
n.­2
Alternatively, although less likely, the Sanskrit source text for the Tibetan translation could have been nearly identical to Kumārajīva’s source text.
n.­3
Both the Stok manuscript (Tib. rgya) and the Chinese (印) read “seal” here, whereas the Degé reads “causes” (Tib. rgyu).
n.­4
Translated based on the Chinese (衆生) and Stok (Tib. sems can). Degé reads: sems.
n.­5
The expression “evil world of the five degenerations” (Tib. rnyog pa lnga’i ’jig rten ngan pa) is a rare, literal translation of the Chinese, 五濁惡世, which in turn translates the Sanskrit pañcakaṣāyaloka. This is further evidence that the Tibetan was translated from Chinese.
n.­6
Translated based on Stok: ma yin. Degé reads: yin.
n.­7
Meaning that when one takes a raft across a river, one need not carry the raft beyond the bank; it has served its purpose.
n.­8
Kumārajīva’s Chinese translation of this sentence, as it appears in Taishō 482, seems to present a quotation: “Noble children, as explained in the discourses, ‘Monks, if those who want to know my Dharma are to discard even the Dharma as they would a raft, what need is there to mention what is non-Dharma?’ ” (諸善男子。如經中説。汝等比丘。若知我法如栰喩者。法尚應捨。何況非法。). Although the parable of the teachings being like a raft that must be discarded once it has served its purpose is well-known throughout Buddhist literature, we have been unable to locate this precise statement in other scriptures.
n.­28
Read according to Stok: dmigs su med and the Chinese: 不可得。.
n.­29
Interestingly, the Chinese here reads: 不合不散, “neither gathered nor separated.”
n.­30
Read according to the Chinese: 識所行處是眼識性。是識無決定故。説無決定相。 無生故。示虚妄故。能分別色相故。能示縁故。.
n.­31
This introductory phrase is supplied by the Chinese: 説是十八性…。.
n.­32
Translated in part according to the Chinese 離意性則無意。意性不能知意。假名字故説爲意性。. Degé reads: yid kyi khams las gud na yid dang yid kyi khams zhes ba ba med / yid du mi shes kyang bla dags su yid kyi khams zhes btags so.
n.­33
According to Yongle, Kangxi, Narthang, Lhasa, and Stok: …rang bzhin med pas rang bzhin nyid. This also reflects the Chinese: 法性無自性。自性不可得。. Degé reads: …rang bzhin nyid dmigs su med de.
n.­34
Reading informed by the Chinese: 但令衆生知見善不善法。以法性説離一切法相。.
n.­35
Read according to the Chinese: 聖人求之不可得。.
n.­36
Read according to the Chinese: 意識不知意性。意性不知意識。.
n.­37
Both “element” and “realm” here translate the same term (Skt. dhātu; Tib. khams), albeit used in different contexts.
n.­38
The eye and form.
n.­42
The Chinese reads 行, “formations” here.
n.­61
The Chinese would read here: “pure liberation and pure knowledge and experience of liberation”; 解脱清淨。解脱知見清淨。.
n.­72
Translation tentative. Degé: kha tshar dar ’dzings pa.
n.­73
Read according to the Chinese: 云何為行自墮數中。. Degé: ’du byed cis bya ba ni bgrang ba’i grangs su gtogs.

b.

Bibliography

’phags pa ’jig rten ’dzin gyis yongs su dris pa zhes bya ba’i mdo (Āryālokadhara­paripṛcchānāma­sūtra). Toh 174, Degé Kangyur vol. 60 (mdo sde, ma), folios 7b.4–78b.7.

’phags pa ’jig rten ’dzin gyis yongs su dris pa zhes bya ba’i mdo. 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. 60, pp. 22–206.

’phags pa ’jig rten ’dzin gyis yongs su dris pa zhes bya ba’i mdo (Āryālokadhara­paripṛcchānāma­sūtra). In bka’ ’gyur (stog pho brang bris ma). Vol. 72 (mdo sde, zha), folios 1r–110v.

Chang, Cornelius P. “A Re-evaluation of the Development of Hsing-su Style in the Fourth Century AD.” National Palace Museum Quarterly, 11/2 (Winter 1976): 19–44.

Digital Dictionary of Buddhism. http://www.buddhism-dict.net/ddb/.

Herrmann-Pfandt, Adelheid. Die lHan kar ma: ein früher Katalog der ins Tibetische übersetzten buddhistischen Texte. Wien: Verlag der österreichischen Akademie der Wissenschaften, 2008.

Lokadharaparipṛcchā; Chishi jing 持世經 (Taishō 482). Translated by Kumārajīva. In Taishō Shinshū Daizōkyō 大正新脩大藏經, ed. Junjirō Takakusu, Kaikyoku Watanabe, 100 vols., Tokyo: Taishō Shinshū Daizōkyō Kankōkai, 1924–34.

Stein, R. A. “The Two Vocabularies of Indo-Tibetan and Sino-Tibetan Translations in the Dunhuang Manuscripts.” In Rolf Stein’s Tibetica Antiqua with Additional Materials, trans. and ed. Arthur P. McKeown. Leiden: Brill, 2010, pp. 1–96.


g.

Glossary

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

AS

Attested in source text

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

AO

Attested in other text

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

AD

Attested in dictionary

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

AA

Approximate attestation

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

RP

Reconstruction from Tibetan phonetic rendering

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

RS

Reconstruction from Tibetan semantic rendering

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

SU

Source unspecified

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

g.­1

absorption

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

Definition from the 84000 Glossary of Terms:

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

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

Located in 19 passages in the translation:

  • 1.­12
  • 1.­29
  • 6.­10
  • 7.­1-2
  • 7.­4-6
  • 7.­8
  • 8.­1
  • 8.­11
  • 11.­7-9
  • g.­29
  • g.­37
  • g.­38
  • g.­46
  • g.­97
g.­2

acceptance

Wylie:
  • bzod pa
Tibetan:
  • བཟོད་པ།
Sanskrit:
  • kṣānti

The capacity to accept or tolerate experiences which ordinary beings cannot tolerate. It is the preparatory step to profound insight into reality. It also refers to the third stage of the path of joining (prayogamārga, sbyor lam). It is also the third transcendent perfection, in which context it has been rendered here as patience.

Located in 8 passages in the translation:

  • 2.­30
  • 2.­40
  • 2.­48
  • 5.­18-19
  • 7.­2
  • 7.­5
  • 12.­2
g.­3

aggregate

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

See “five aggregates for appropriation.”

Located in 41 passages in the translation:

  • s.­1
  • 2.­1
  • 2.­3-5
  • 2.­7-28
  • 2.­30
  • 2.­32
  • 2.­35
  • 2.­37
  • 2.­41
  • 2.­47-48
  • 5.­1
  • 6.­2
  • 9.­2-3
  • 11.­12
  • g.­41
  • g.­79
g.­7

applications of mindfulness

Wylie:
  • dran pa nye bar bzhag pa
Tibetan:
  • དྲན་པ་ཉེ་བར་བཞག་པ།
Sanskrit:
  • smṛtyupasthāna
Chinese:
  • 念處

See “four applications of mindfulness.”

Located in 3 passages in the translation:

  • 6.­1
  • 6.­17
  • 8.­10
g.­8

apprehension

Wylie:
  • dmigs pa
Tibetan:
  • དམིགས་པ།
Sanskrit:
  • ālambana
  • upalabdhi

A term for the apprehension of a subject, an object, and the relationships that exist between subjects and objects. The term might also be translated as “referentiality,” meaning a system based on the existence of referent objects, referent subjects, and the referential relationships that exist between them. As part of their doctrine of “threefold non-apprehension/non-referentiality” (’khor gsum mi dmigs pa), Mahāyāna Buddhists famously assert that all three categories of apprehension lack substantiality.

Located in 11 passages in the translation:

  • 1.­33
  • 1.­54
  • 2.­13
  • 2.­15
  • 2.­20
  • 2.­22-23
  • 2.­27
  • 3.­2
  • 4.­2
  • 8.­9
g.­9

appropriation

Wylie:
  • nye bar len pa
  • len pa
Tibetan:
  • ཉེ་བར་ལེན་པ།
  • ལེན་པ།
Sanskrit:
  • upādāna

In some texts, four types of appropriation are listed: of desire (rāga), of view (dṛṣṭi), of rules and observances as paramount (śīla­vrata­parāmarśa), and of belief in a self (ātmavāda). The term nye bar len pa also means “grasping” and it was rendered as such when it refers to the ninth of the twelve links of dependent origination, between craving and becoming.

Located in 16 passages in the translation:

  • 2.­4-5
  • 2.­31-32
  • 2.­35
  • 3.­4
  • 6.­2
  • 6.­13
  • 6.­16
  • 8.­8-11
  • 10.­2
  • 10.­4
  • g.­34
g.­14

blessed one

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

Definition from the 84000 Glossary of Terms:

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

Located in 38 passages in the translation:

  • 1.­2-6
  • 1.­42-43
  • 1.­46-47
  • 1.­49-50
  • 2.­1
  • 2.­30
  • 2.­32
  • 2.­39
  • 2.­42
  • 2.­45-47
  • 4.­1
  • 7.­2
  • 9.­4
  • 10.­4
  • 11.­2-5
  • 11.­10
  • 11.­12-17
  • 12.­1-2
  • 12.­4-5
g.­19

conditioned

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

This term refers to composite objects in the generic sense. In other contexts, it can also refer to “formations.”

Located in 21 passages in the translation:

  • s.­1
  • i.­5
  • 1.­31
  • 1.­37
  • 2.­1
  • 2.­48
  • 3.­18
  • 6.­4
  • 7.­7
  • 8.­11
  • 10.­1-5
  • 11.­1
  • 11.­3
  • 11.­9
  • 11.­18
  • 12.­2
  • g.­79
g.­20

consciousness

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

The third link of dependent origination, the fifth of the five aggregates. In most Abhidharma accounts it comprises the six sensory consciousnesses (eye, ear, nose, taste, body, and mind), but in Yogācāra theory two more kinds of consciousness, afflicted (kliṣṭamanas) and storehouse (ālayavijñāna), are added. For the sixth consciousness, see also “mind consciousness.”

Located in 34 passages in the translation:

  • 2.­11
  • 2.­21-30
  • 2.­32-33
  • 2.­35
  • 2.­37
  • 2.­45
  • 3.­1
  • 3.­3-4
  • 3.­8-11
  • 4.­1
  • 5.­1
  • 5.­5-6
  • 6.­11
  • n.­15
  • g.­28
  • g.­34
  • g.­73
  • g.­89
  • g.­105
g.­21

definitive meaning

Wylie:
  • nges pa’i don
Tibetan:
  • ངེས་པའི་དོན།
Sanskrit:
  • nītārtha
Chinese:
  • 了義

The ultimate meaning of a given Dharma teaching.

Located in 7 passages in the translation:

  • 1.­7
  • 1.­12
  • 1.­21-22
  • 1.­27
  • 3.­13
  • 3.­18
g.­22

desire realm

Wylie:
  • ’dod khams
Tibetan:
  • འདོད་ཁམས།
Sanskrit:
  • kāmadhātu

In Buddhist cosmology, it is our sphere of existence where beings are driven primarily by the urge for sense gratification.

Located in 8 passages in the translation:

  • 3.­12
  • 7.­8
  • g.­40
  • g.­42
  • g.­51
  • g.­54
  • g.­55
  • g.­100
g.­24

Dharma

Wylie:
  • chos
Tibetan:
  • ཆོས།
Sanskrit:
  • dharma

The term “dharma” (chos) conveys ten different meanings, according to Vasubandhu’s Vyākhyā­yukti. It may mean the Buddhist teachings, the awakened qualities which buddhas and bodhisattvas acquire, phenomena or things in general, etc. In the context of this work, it was rendered as “Dharma” when it refers to the teachings, and in other contexts, rendered according to the specific meaning, namely as phenomena and qualities. See also i.­4.

Located in 54 passages in the translation:

  • i.­4
  • 1.­2-3
  • 1.­5
  • 1.­19-20
  • 1.­22-23
  • 1.­40-42
  • 1.­46-47
  • 1.­49
  • 1.­53-54
  • 1.­58-59
  • 2.­1
  • 2.­5
  • 2.­30
  • 2.­37
  • 2.­39-41
  • 2.­47-48
  • 4.­6
  • 7.­3
  • 9.­4
  • 11.­3-4
  • 11.­6-8
  • 11.­12-13
  • 11.­16
  • 11.­18-19
  • 12.­2-5
  • n.­8
  • n.­76
  • g.­21
  • g.­25
  • g.­26
  • g.­48
  • g.­57
  • g.­81
  • g.­103
  • g.­112
g.­26

Dharma gateway

Wylie:
  • chos kyi sgo
Tibetan:
  • ཆོས་ཀྱི་སྒོ།
Sanskrit:
  • dharmamukha
Chinese:
  • 法門

A teaching or spiritual method by which the Dharma is understood.

Located in 3 passages in the translation:

  • 1.­58-59
  • 2.­1
g.­28

eighteen elements

Wylie:
  • khams bco brgyad
Tibetan:
  • ཁམས་བཅོ་བརྒྱད།
Sanskrit:
  • aṣṭa­daśa­dhātu

One way of describing experience and the world in terms of eighteen elements (eye, form, and eye consciousness; ear, sound, and ear consciousness; nose, odor, and nose consciousness; tongue, taste, and tongue consciousness; body, touch, and body consciousness; mind, mental phenomena, and mind consciousness).

Located in 14 passages in the translation:

  • i.­5
  • 2.­32
  • 2.­47
  • 3.­1
  • 3.­4
  • 3.­14
  • 9.­3
  • 11.­1
  • 11.­3
  • 12.­2
  • g.­30
  • g.­39
  • g.­73
  • g.­89
g.­29

eightfold path of the noble ones

Wylie:
  • ’phags pa’i lam yan lag brgyad pa
Tibetan:
  • འཕགས་པའི་ལམ་ཡན་ལག་བརྒྱད་པ།
Sanskrit:
  • āryāṣṭāṅgamārga
Chinese:
  • 八聖道分

Correct view, thought, speech, actions, livelihood, effort, mindfulness, and absorption. These eight are part of the thirty-seven factors of awakening.

Located in 8 passages in the translation:

  • s.­1
  • i.­5
  • 2.­1
  • 8.­1
  • 11.­1
  • 11.­3
  • 12.­2
  • g.­103
g.­30

element

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

See “eighteen elements.”

Located in 22 passages in the translation:

  • s.­1
  • 2.­1
  • 3.­1-11
  • 3.­13-16
  • 3.­18
  • 9.­2
  • 11.­12
  • n.­37
  • g.­97
g.­31

factors of awakening

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

The set of practices that lead to awakening, traditionally listed as thirty-seven.

Located in 8 passages in the translation:

  • 1.­9
  • 1.­15
  • 1.­44
  • 2.­4
  • 7.­5
  • g.­29
  • g.­43
  • g.­46
g.­32

feeling

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

The seventh link of dependent origination. The second of the five aggregates.

Located in 23 passages in the translation:

  • 2.­5-10
  • 2.­13
  • 2.­28
  • 2.­32-33
  • 2.­35
  • 2.­37
  • 2.­45
  • 5.­1
  • 5.­9-10
  • 6.­1
  • 6.­8-10
  • g.­34
  • g.­43
  • g.­105
g.­33

five aggregates

Wylie:
  • phung po lnga
Tibetan:
  • ཕུང་པོ་ལྔ།
Sanskrit:
  • pañcaskandha

See “five aggregates for appropriation.”

Located in 21 passages in the translation:

  • i.­5
  • 2.­2-3
  • 2.­28-29
  • 2.­32
  • 2.­35
  • 2.­39-41
  • 2.­47
  • 9.­3
  • 11.­1
  • 11.­3
  • 12.­2
  • n.­24
  • g.­20
  • g.­32
  • g.­39
  • g.­41
  • g.­80
g.­34

five aggregates for appropriation

Wylie:
  • nye bar len pa’i phung po lnga
Tibetan:
  • ཉེ་བར་ལེན་པའི་ཕུང་པོ་ལྔ།
Sanskrit:
  • pañcopadāna­skandha

The five aggregates (skandha) of form, feeling, perception, formation, and consciousness. On the individual level the five aggregates refer to the basis upon which the mistaken idea of a self is projected. They are referred to as the “bases for appropriation” (upādāna) insofar as all conceptual grasping arises on the basis of these aggregates.

Located in 19 passages in the translation:

  • 2.­2
  • 2.­28-39
  • 2.­41
  • 2.­47
  • 9.­3
  • g.­3
  • g.­4
  • g.­33
g.­37

five powers

Wylie:
  • dbang po lnga
Tibetan:
  • དབང་པོ་ལྔ།
Sanskrit:
  • pañcendriya
Chinese:
  • 五根

Faith, diligence, mindfulness, absorption, and insight. These are the same as the five strengths at a lesser stage of development. See also n.­64.

Located in 11 passages in the translation:

  • s.­1
  • i.­5
  • 2.­1
  • 7.­1-2
  • 11.­1
  • 11.­3
  • 12.­2
  • g.­38
  • g.­58
  • g.­103
g.­38

five strengths

Wylie:
  • stobs lnga
Tibetan:
  • སྟོབས་ལྔ།
Sanskrit:
  • pañca­bala

Faith, diligence, mindfulness, absorption, and insight. These are the same as the five powers, at a further stage of development.

Located in 3 passages in the translation:

  • 12.­2
  • g.­37
  • g.­103
g.­39

form

Wylie:
  • gzugs
Tibetan:
  • གཟུགས།
Sanskrit:
  • rūpa

The first of the five aggregates. The third of the eighteen elements.

Located in 40 passages in the translation:

  • 1.­58
  • 2.­3-5
  • 2.­15
  • 2.­19
  • 2.­21
  • 2.­23
  • 2.­26
  • 2.­28
  • 2.­32-33
  • 2.­37-38
  • 2.­45
  • 3.­1-4
  • 4.­1-2
  • 4.­6
  • 4.­9
  • 5.­1
  • 5.­6-8
  • 6.­2
  • 6.­4
  • 6.­13
  • 7.­7
  • 8.­3
  • 8.­11
  • 9.­2
  • n.­38
  • g.­28
  • g.­34
  • g.­73
  • g.­89
  • g.­105
g.­40

form realm

Wylie:
  • gzugs khams
Tibetan:
  • གཟུགས་ཁམས།
Sanskrit:
  • rūpadhātu

In Buddhist cosmology, the sphere of existence one level more subtle than our own (the desire realm), where beings, though subtly embodied, are not driven primarily by the urge for sense gratification.

Located in 5 passages in the translation:

  • 3.­12
  • 7.­8
  • g.­44
  • g.­51
  • g.­100
g.­41

formation

Wylie:
  • ’du byed
Tibetan:
  • འདུ་བྱེད།
Sanskrit:
  • saṃskāra

Fourth of the five aggregates, second of the twelve links of dependent origination, and in the context of the aggregates sometimes also called “volitions,” “volitional formations,” or “compositional factors,” these are complex propensities that bring about action.

Located in 31 passages in the translation:

  • 1.­26
  • 2.­14-21
  • 2.­28
  • 2.­32-33
  • 2.­37
  • 2.­45
  • 3.­18
  • 4.­2-3
  • 4.­5
  • 5.­1
  • 5.­3-5
  • 5.­11-12
  • 5.­17
  • 7.­8
  • 10.­2
  • n.­42
  • g.­19
  • g.­34
  • g.­105
g.­42

formless realm

Wylie:
  • gzugs med khams
Tibetan:
  • གཟུགས་མེད་ཁམས།
Sanskrit:
  • ārūpyadhātu

In Buddhist cosmology, the sphere of existence two levels more subtle than our own (the desire realm), where beings are no longer physically embodied, and thus not subject to the sufferings that physical embodiment brings.

Located in 6 passages in the translation:

  • 2.­30
  • 3.­12
  • 7.­7-8
  • g.­51
  • g.­100
g.­43

four applications of mindfulness

Wylie:
  • dran pa nye bar bzhag pa bzhi
Tibetan:
  • དྲན་པ་ཉེ་བར་བཞག་པ་བཞི།
Sanskrit:
  • catuhsmṛtyupasthāna
Chinese:
  • 四念處

Four contemplations on: (1) the body, (2) feelings, (3) mind, and (4) mental objects. These four contemplations are part of the thirty-seven factors of awakening.

Located in 12 passages in the translation:

  • s.­1
  • i.­5
  • 1.­14
  • 1.­29
  • 2.­1
  • 6.­1
  • 6.­17
  • 11.­1
  • 11.­3
  • 12.­2
  • g.­7
  • g.­103
g.­45

four correct exertions

Wylie:
  • yang dag par spong ba bzhi
Tibetan:
  • ཡང་དག་པར་སྤོང་བ་བཞི།
Sanskrit:
  • catuḥsamyakprahāṇa
  • catuḥsamyakpradāṇa

Four types of effort consisting in abandoning existing negative mind states, abandoning the production of such states, giving rise to virtuous mind states that are not yet produced, and letting those states continue.

Located in 2 passages in the translation:

  • 12.­2
  • g.­103
g.­46

four foundations of miracles

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

The four foundations or bases of miraculous power are: determination, discernment, diligence, and absorption. These are among the thirty-seven factors of awakening.

Located in 2 passages in the translation:

  • 12.­2
  • g.­103
g.­52

great trichiliocosm

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

Definition from the 84000 Glossary of Terms:

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

Located in 4 passages in the translation:

  • 1.­46
  • 11.­15-16
  • 12.­1
g.­57

inferred meaning

Wylie:
  • bkri ba’i don
Tibetan:
  • བཀྲི་བའི་དོན།
Sanskrit:
  • neyārtha
Chinese:
  • 未了義

Meaning which can be logically inferred from a Dharma teaching, though is stated explicitely.

Located in 3 passages in the translation:

  • 1.­22
  • 1.­27
  • 3.­18
g.­58

insight

Wylie:
  • shes rab
Tibetan:
  • ཤེས་རབ།
Sanskrit:
  • prajñā

The sixth of the six perfections, it refers to the profound understanding of the emptiness of all phenomena, the realization of ultimate reality. It is also one of the five powers.

Located in 49 passages in the translation:

  • 1.­2-3
  • 1.­6
  • 1.­9-10
  • 1.­13-17
  • 1.­20-29
  • 1.­37
  • 1.­41
  • 1.­43
  • 1.­49
  • 2.­1
  • 2.­30
  • 2.­41
  • 2.­47
  • 3.­18
  • 5.­17-18
  • 7.­1-5
  • 7.­7
  • 7.­9
  • 11.­7-9
  • 11.­12
  • 11.­18
  • 12.­2
  • g.­2
  • g.­37
  • g.­38
  • g.­77
  • g.­94
g.­60

Kalandaka­nivāpa

Wylie:
  • bya ka lan ta ka
Tibetan:
  • བྱ་ཀ་ལན་ཏ་ཀ
Sanskrit:
  • kalandaka­nivāpa
Chinese:
  • 迦蘭陀

Literally, “The kalandaka Feeding Ground,” a location within the Veṇuvana where the Buddha stayed; it received its name from the many kalandaka that lived or were fed there. The Tibetan rendering bya ka lan da ka makes it clear that the Tibetans considered the kalandaka to be a kind of bird, while Sanskrit and Pali sources generally agree that it is a kind of squirrel‍—perhaps therefore the Indian flying squirrel, Petaurista philippensis.

Located in 1 passage in the translation:

  • 1.­2
g.­69

Lokadhara

Wylie:
  • ’jig rten ’dzin
Tibetan:
  • འཇིག་རྟེན་འཛིན།
Sanskrit:
  • lokadhara
Chinese:
  • 持世

A bodhisattva and the main interlocutor of this sūtra.

Located in 145 passages in the translation:

  • s.­1
  • 1.­2
  • 1.­4-45
  • 2.­1-2
  • 2.­5-6
  • 2.­9-11
  • 2.­13-14
  • 2.­17-18
  • 2.­20-21
  • 2.­24
  • 2.­27
  • 2.­29-32
  • 2.­34-35
  • 2.­37-42
  • 2.­45-48
  • 3.­1-2
  • 3.­5
  • 3.­8
  • 3.­11
  • 3.­13-18
  • 4.­1
  • 4.­3
  • 4.­6
  • 4.­8-9
  • 5.­1-2
  • 5.­17-19
  • 6.­1-2
  • 6.­7-8
  • 6.­10-11
  • 6.­13
  • 6.­15-17
  • 7.­1
  • 7.­3-4
  • 7.­6-8
  • 8.­1-2
  • 8.­5-12
  • 9.­1
  • 9.­3-4
  • 10.­1-2
  • 10.­4-5
  • 11.­1-3
  • 11.­5
  • 11.­7-12
  • 12.­1-5
  • n.­77
g.­73

mind consciousness

Wylie:
  • yid kyi rnam par shes pa
Tibetan:
  • ཡིད་ཀྱི་རྣམ་པར་ཤེས་པ།
Sanskrit:
  • manovijñāna

This is also known as the sixth consciouness and is the last of the eighteen elements. The Abhidharma speaks of five consciousnesses that grasp physical objects (form, sound, smells, tastes, bodily sensations) and are correlated with their respective physical sense faculties (indriya, dbang po), i.e. the eye, ear, etc. The mind consciousness, on the other hand, is said to have as its faculty simply the mind (manas, yid). It grasps all that exists, including what is presented by the physical consciousnesses as well as mental and abstract objects. These six consciousnesses, added to the twelve sense sources, constitute the Abhidharma schema of eighteen elements (dhātu, khams).

Located in 5 passages in the translation:

  • 3.­2
  • 3.­5
  • 3.­10
  • g.­20
  • g.­28
g.­74

motivation

Wylie:
  • lhag pa’i bsam pa
Tibetan:
  • ལྷག་པའི་བསམ་པ།
Sanskrit:
  • adhyāśaya
Chinese:
  • 深心

See “pure motivation.”

Located in 3 passages in the translation:

  • 1.­2
  • 1.­32
  • g.­93
g.­80

perception

Wylie:
  • ’du shes
Tibetan:
  • འདུ་ཤེས།
Sanskrit:
  • saṃjñā

The third of the five aggregates.

Located in 47 passages in the translation:

  • 2.­5
  • 2.­11-13
  • 2.­15-16
  • 2.­18
  • 2.­21-23
  • 2.­26
  • 2.­28
  • 2.­32-35
  • 2.­37
  • 2.­45
  • 2.­47
  • 3.­6
  • 3.­9-10
  • 3.­12
  • 3.­16
  • 4.­1-4
  • 4.­6
  • 5.­1
  • 5.­4-5
  • 5.­11
  • 5.­13-14
  • 6.­5
  • 6.­9
  • 6.­11
  • 6.­13
  • 6.­15
  • 7.­2
  • 8.­4-6
  • 9.­2
  • 10.­2
  • g.­34
g.­81

phenomenon

Wylie:
  • chos
Tibetan:
  • ཆོས།
Sanskrit:
  • dharma

One of the meanings of the Skt. term “dharma.” This applies to “phenomena” or “things” in general, and, more specifically, “mental phenomena” which are the object of the mental faculty (manas, yid). See also “worldly phenomena” and “transcendent phenomena.”

Located in 112 passages in the translation:

  • s.­1
  • i.­4-5
  • 1.­2-3
  • 1.­6-13
  • 1.­17
  • 1.­19
  • 1.­21-28
  • 1.­31-32
  • 1.­41
  • 1.­54-58
  • 2.­1
  • 2.­3-4
  • 2.­6
  • 2.­16
  • 2.­18-19
  • 2.­21
  • 2.­24
  • 2.­26-27
  • 2.­30
  • 2.­32
  • 2.­41
  • 2.­48
  • 3.­3
  • 3.­6-7
  • 3.­9-10
  • 3.­12-15
  • 3.­17-18
  • 4.­2
  • 5.­1-4
  • 5.­7
  • 5.­11
  • 5.­13-16
  • 5.­18-19
  • 6.­1
  • 6.­13-17
  • 7.­2-3
  • 7.­5
  • 7.­7
  • 7.­9
  • 8.­3-4
  • 8.­7-11
  • 9.­1-2
  • 9.­4
  • 10.­1-2
  • 10.­4-5
  • 11.­1
  • 11.­3-4
  • 11.­7-9
  • 11.­18
  • 12.­2
  • n.­43
  • g.­24
  • g.­28
  • g.­58
  • g.­85
  • g.­89
  • g.­94
  • g.­99
  • g.­103
g.­82

pure motivation

Wylie:
  • lhag pa’i bsam pa
Tibetan:
  • ལྷག་པའི་བསམ་པ།
Sanskrit:
  • adhyāśaya
Chinese:
  • 深心

A strong sense of determination, often associated with altruism.

Located in 2 passages in the translation:

  • 2.­47
  • g.­74
g.­83

Rājagṛha

Wylie:
  • rgyal po’i khab
Tibetan:
  • རྒྱལ་པོའི་ཁབ།
Sanskrit:
  • rājagṛha
Chinese:
  • 王舍城

Definition from the 84000 Glossary of Terms:

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

Located in 2 passages in the translation:

  • 1.­2
  • g.­107
g.­85

reality

Wylie:
  • chos nyid
Tibetan:
  • ཆོས་ཉིད།
Sanskrit:
  • 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.

In this text:

Akin to other terms rendered here as thatness (tattva, de kho na nyid), true reality (bhūtatā, yang dag pa nyid), and suchness (tathatā, de bzhin nyid).

Located in 8 passages in the translation:

  • 1.­47
  • 4.­2
  • g.­2
  • g.­76
  • g.­77
  • g.­96
  • g.­98
  • g.­104
g.­89

sense source

Wylie:
  • skye mched
Tibetan:
  • སྐྱེ་མཆེད།
Sanskrit:
  • āyatana
Chinese:
  • 入

Definition from the 84000 Glossary of Terms:

These can be listed as twelve or as six sense sources (sometimes also called sense fields, bases of cognition, or simply āyatanas).

In the context of epistemology, it is one way of describing experience and the world in terms of twelve sense sources, which can be divided into inner and outer sense sources, namely: (1–2) eye and form, (3–4) ear and sound, (5–6) nose and odor, (7–8) tongue and taste, (9–10) body and touch, (11–12) mind and mental phenomena.

In the context of the twelve links of dependent origination, only six sense sources are mentioned, and they are the inner sense sources (identical to the six faculties) of eye, ear, nose, tongue, body, and mind.

Located in 16 passages in the translation:

  • s.­1
  • 2.­1
  • 2.­26
  • 4.­1-9
  • 9.­2
  • 11.­12
  • g.­92
  • g.­106
g.­92

Six sense sources

Wylie:
  • skye mched drug
Tibetan:
  • སྐྱེ་མཆེད་དྲུག
Sanskrit:
  • ṣaḍāyatana

See sense source.”

Located in 4 passages in the translation:

  • 5.­1
  • 5.­7-8
  • g.­105
g.­96

suchness

Wylie:
  • de bzhin nyid
Tibetan:
  • དེ་བཞིན་ཉིད།
Sanskrit:
  • tathatā

The quality or condition of things as they really are, which cannot be conveyed in conceptual, dualistic terms. Akin to other terms rendered here as thatness (tattva, de kho na nyid), true reality (bhūtatā, yang dag pa nyid), and reality (dharmatā, chos nyid).

Located in 5 passages in the translation:

  • 1.­56
  • 7.­6
  • g.­85
  • g.­98
  • g.­104
g.­98

thatness

Wylie:
  • de kho na nyid
Tibetan:
  • དེ་ཁོ་ན་ཉིད།
Sanskrit:
  • tattva

The nature of things or their actual state, which cannot be conveyed in conceptual, dualistic terms. Akin to other terms rendered here as suchness (tathatā, de bzhin nyid), true reality (bhūtatā, yang dag pa nyid), and reality (dharmatā, chos nyid).

Located in 6 passages in the translation:

  • 10.­2
  • 10.­5
  • 11.­1
  • g.­85
  • g.­96
  • g.­104
g.­99

three gateways of liberation

Wylie:
  • rnam thar sgo gsum
Tibetan:
  • རྣམ་ཐར་སྒོ་གསུམ།
Sanskrit:
  • trivimokṣadvāra

These are: emptiness as a gateway to liberation, absence of marks of all phenomena as a gateway to liberation, and absence of wishes as a gateway to liberation. Among them, emptiness is characterized as the absence of inherent existence, absence of marks as the absence of mental images, and absence of wishes as the absence of hopes and fears.

Located in 2 passages in the translation:

  • i.­5
  • g.­103
g.­100

three realms

Wylie:
  • khams gsum
Tibetan:
  • ཁམས་གསུམ།
Sanskrit:
  • tridhātu
  • triloka
Chinese:
  • 三性
  • 三界

The formless realm, the form realm, and the desire realm comprising the thirty-one planes of existence in Buddhist cosmology.

Located in 9 passages in the translation:

  • 2.­26
  • 3.­4
  • 3.­6
  • 3.­12
  • 3.­14
  • 5.­18
  • 7.­7
  • 8.­7
  • 8.­11
g.­101

thus-gone one

Wylie:
  • de bzhin gshegs pa
Tibetan:
  • དེ་བཞིན་གཤེགས་པ།
Sanskrit:
  • tathāgata

Definition from the 84000 Glossary of Terms:

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

Located in 34 passages in the translation:

  • 1.­4-5
  • 1.­31
  • 1.­40
  • 1.­42-43
  • 1.­47-49
  • 1.­52
  • 1.­54-58
  • 2.­34
  • 2.­39
  • 2.­42
  • 2.­45
  • 2.­47
  • 3.­4
  • 3.­6
  • 3.­12
  • 3.­14-15
  • 4.­2-3
  • 4.­5
  • 5.­19
  • 9.­4
  • 10.­4
  • 11.­2
  • 11.­5
  • 11.­10
g.­103

transcendent phenomena

Wylie:
  • ’jig rten las ’das pa’i chos
Tibetan:
  • འཇིག་རྟེན་ལས་འདས་པའི་ཆོས།
Sanskrit:
  • lokottaradharma

Lit. “dharmas beyond the world.” Trancendent or supramundane phenomena are things or factors related to liberation from saṃsāra. These include, for example, the four applications of mindfulness, the four correct exertions, the four foundations of miracles, the five powers, the five strengths, the seven branches of awakening, the eightfold path of the noble ones, the three gateways of liberation, and many other techniques and qualities of attainment. See also “worldly phenomena.”

Located in 7 passages in the translation:

  • s.­1
  • 2.­1
  • 9.­3-4
  • g.­81
  • g.­111
  • g.­112
g.­104

true reality

Wylie:
  • yang dag pa nyid
Tibetan:
  • ཡང་དག་པ་ཉིད།
Sanskrit:
  • bhūtatā

Lit. “genuineness” or “authenticity.” The quality or condition of things as they really are, which cannot be conveyed in conceptual, dualistic terms. Akin to other terms rendered here as thatness (tattva, de kho na nyid), suchness (tathatā, de bzhin nyid), and reality (dharmatā, chos nyid).

Located in 11 passages in the translation:

  • 1.­55-56
  • 2.­6
  • 3.­18
  • 4.­6
  • 9.­1
  • 11.­4
  • 11.­7
  • g.­85
  • g.­96
  • g.­98
g.­105

twelve links of dependent origination

Wylie:
  • rten cing ’brel te ’byung ba bcu gnyis
  • rten cing ’brel te byung ba bcu gnyis
Tibetan:
  • རྟེན་ཅིང་འབྲེལ་ཏེ་འབྱུང་བ་བཅུ་གཉིས།
  • རྟེན་ཅིང་འབྲེལ་ཏེ་བྱུང་བ་བཅུ་གཉིས།
Sanskrit:
  • dvādaśāṅgapratītyasamutpāda

The twelve causal links that perpetuate life in cyclic existence; starting with ignorance and ending with death. Through a deliberate reversal of these twelve links that one can succeed in bringing the whole cycle to an end. The twelve links are (1) ignorance, (2) formation, (3) consciousness, (4) name-and-form, (5) six sense sources, (6) contact, (7) feeling, (8) craving, (9) grasping, (10) becoming, (11) birth, (12) aging and death.

Located in 17 passages in the translation:

  • i.­5
  • 5.­1-2
  • 5.­12-19
  • 11.­1
  • 11.­3
  • 12.­2
  • g.­9
  • g.­41
  • g.­89
g.­106

twelve sense sources

Wylie:
  • skye mched bcu gnyis
Tibetan:
  • སྐྱེ་མཆེད་བཅུ་གཉིས།
Sanskrit:
  • dvā­daśāyatana

See “sense source.”

Located in 12 passages in the translation:

  • i.­5
  • 2.­47
  • 4.­1
  • 4.­6-9
  • 9.­3
  • 11.­1
  • 11.­3
  • 12.­2
  • g.­73
g.­107

Veṇuvana

Wylie:
  • ’od ma’i tshal
Tibetan:
  • འོད་མའི་ཚལ།
Sanskrit:
  • veṇuvana
Chinese:
  • 竹園

The famous bamboo grove near Rājagṛha where the Buddha regularly stayed and gave teachings. It was situated on land donated by King Bimbisāra of Magadha and, as such, was the first of several landholdings donated to the Buddhist community during the time of the Buddha.

Located in 3 passages in the translation:

  • 1.­2
  • 1.­46
  • g.­60
g.­110

wisdom

Wylie:
  • ye shes
Tibetan:
  • ཡེ་ཤེས།
Sanskrit:
  • jñāna

Also known as “pristine awareness,” “primordial wisdom,” “primordial awareness,” “gnosis,” or the like. Typically refers to nonconceptual or unobscured states of knowledge.

Located in 31 passages in the translation:

  • 1.­9
  • 1.­12-13
  • 1.­15-16
  • 1.­23
  • 1.­27
  • 1.­30-42
  • 1.­44
  • 1.­58
  • 2.­30
  • 7.­2
  • 7.­4-5
  • 11.­9
  • 11.­12
  • 11.­18-19
  • 12.­2
g.­111

world and transcendence

Wylie:
  • ’jig rten dang ’jig rten las ’das pa
Tibetan:
  • འཇིག་རྟེན་དང་འཇིག་རྟེན་ལས་འདས་པ།
Sanskrit:
  • lokalokottara

See “worldly phenomena” and “transcendent phenomena.”

Located in 7 passages in the translation:

  • i.­5
  • 9.­1
  • 9.­3-4
  • 11.­1
  • 11.­3
  • 12.­2
g.­112

Worldly phenomena

Wylie:
  • ’jig rten gyi chos
Tibetan:
  • འཇིག་རྟེན་གྱི་ཆོས།
Sanskrit:
  • lokadharma

It refers to things or factors that are bound by causality. In some contexts, it is the eight worldy dharmas or concerns. See also “transcendent phenomena.”

Located in 7 passages in the translation:

  • 1.­18
  • 9.­2-4
  • g.­81
  • g.­103
  • g.­111
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    84000. The Inquiry of Lokadhara (Lokadharaparipṛcchā, ’jig rten ’dzin gyis yongs su dris pa, Toh 174). Translated by Dharmachakra Translation Committee. Online publication. 84000: Translating the Words of the Buddha, 2023. https://84000.co/translation/toh174/UT22084-060-003-chapter-3.Copy
    84000. The Inquiry of Lokadhara (Lokadharaparipṛcchā, ’jig rten ’dzin gyis yongs su dris pa, Toh 174). Translated by Dharmachakra Translation Committee, online publication, 84000: Translating the Words of the Buddha, 2023, 84000.co/translation/toh174/UT22084-060-003-chapter-3.Copy
    84000. (2023) The Inquiry of Lokadhara (Lokadharaparipṛcchā, ’jig rten ’dzin gyis yongs su dris pa, Toh 174). (Dharmachakra Translation Committee, Trans.). Online publication. 84000: Translating the Words of the Buddha. https://84000.co/translation/toh174/UT22084-060-003-chapter-3.Copy

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