• 84000
  • The Collection
  • The Tengyur
  • Sūtra commentary and philosophy
  • Perfection of Wisdom
  • Toh 3808

This rendering does not include the entire published text

The full text is available to download as pdf at:
/translation/toh3808.pdf

འཕགས་པ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་འབུམ་པ་དང་། ཉི་ཁྲི་ལྔ་སྟོང་པ་དང་། ཁྲི་བརྒྱད་སྟོང་པའི་རྒྱ་ཆེར་བཤད་པ།

The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines
Glossary

Ārya­śata­sāhasrikā­pañca­viṃśati­sāhasrikāṣṭā­daśa­sāhasrikā­prajñā­pāramitā­bṛhaṭṭīkā
ᴀᴛᴛʀɪʙᴜᴛᴇᴅ ᴛᴏ
Daṃṣṭrasena (Diṣṭasena) or Vasubandhu
’phags pa shes rab kyi pha rol tu phyin pa ’bum pa dang / nyi khri lnga stong pa dang / khri brgyad stong pa rgya cher bshad pa

Toh 3808

Degé Tengyur, vol. 93 (sher phyin, pha), folios 1.b–292.b

ᴀ ᴄᴏᴍᴍᴇɴᴛᴀʀʏ ᴏɴ
  • Toh 8
  • Toh 9
  • Toh 10
ᴛʀᴀɴsʟᴀᴛᴇᴅ ɪɴᴛᴏ ᴛɪʙᴇᴛᴀɴ ʙʏ
  • Surendrabodhi
  • Yeshé Dé

Imprint

84000 logo

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

First published 2022

Current version v 1.4.1 (2025)

Generated by 84000 Reading Room v2.26.1

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

Logo for the license

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

Options for downloading this publication

This print version was generated at 1.01pm on Wednesday, 26th February 2025 from the online version of the text available on that date. If some time has elapsed since then, this version may have been superseded, as most of 84000’s published translations undergo significant updates from time to time. For the latest online version, with bilingual display, interactive glossary entries and notes, and a variety of further download options, please see
https://84000.co/translation/toh3808.


co.

Table of Contents

ti. Title
im. Imprint
co. Contents
s. Summary
ac. Acknowledgements
+ 2 sections- 2 sections
· The Translator’s Acknowledgments
· Acknowledgement of Sponsorhip
i. Introduction
+ 3 sections- 3 sections
· The Work, its Tibetan Translation, and its Titles and Monikers
· The Work and its Original Author
· Structure of Bṭ3
+ 3 sections- 3 sections
· Introduction
· Explanation of the Doctrine
+ 3 sections- 3 sections
· Brief teaching
· Intermediate teaching
· Detailed teaching
· Summary of the Chapters of Bṭ3
+ 7 sections- 7 sections
· I. Introduction
+ 3 sections- 3 sections
· I.1 Introduction common to all sūtras
· I.2 Introduction unique to the Perfection of Wisdom
· I.3 Presentation of the single vehicle system
· II. Summary of Contents
· III. Explanation of the Brief Teaching
· IV. Explanation of the Intermediate Teaching
+ 2 sections- 2 sections
· IV.1 Brief teaching
· IV.2 Detailed teaching
· V. Explanation of the Detailed Teaching
+ 2 sections- 2 sections
· V.1 Part One
· V.2 Part Two
· VI. Explanation of the Maitreya Chapter
· Using This Commentary with the Long Sūtras
tr. The Translation
+ 7 sections- 7 sections
1. Introduction
+ 3 sections- 3 sections
· Introduction common to all sūtras
· Introduction unique to the Perfection of Wisdom
+ 5 sections- 5 sections
· First, radiating light from the major and minor parts of the body
· Second, radiating light from the pores of the body
· Third, radiating natural light
· Fourth, radiating light from the tongue
· Helping the world of inhabitant beings
· Presentation of the single vehicle system
2. Summary of Contents
3. Explanation of the Brief Teaching
4. Explanation of the Intermediate Teaching
+ 2 sections- 2 sections
· Brief teaching
+ 4 sections- 4 sections
· Practice of the perfections
· Practice of the dharmas on the side of awakening
· Practice without harming that brings beings to maturity
· Practice that brings the buddhadharmas to maturity
· Detailed Teaching
+ 8 sections- 8 sections
· Why bodhisattvas endeavor
+ 3 sections- 3 sections
· They want to make themselves familiar with the three vehicles
· They want the greatnesses of bodhisattvas
· They want the greatnesses of buddhas
· How bodhisattvas endeavor
· The defining marks of those who endeavor
+ 4 sections- 4 sections
· The intrinsic nature of each‍—of form and so on, separately‍—that cannot be apprehended
· The intrinsic nature of them as a collection that cannot be apprehended
· Their defining marks that cannot be apprehended
· The totality of dharmas that cannot be apprehended
· Those who endeavor
· Instructions for the endeavor
+ 4 sections- 4 sections
· Instructions for making an effort by using names and conventional terms conventionally
· Instructions for making an effort without apprehending beings
· Instructions for making an effort by not apprehending words for things
· Instructions for making an effort when all dharmas cannot be apprehended
· Benefits of the endeavor
· Subdivisions of the endeavor
+ 6 sections- 6 sections
· Practice free from the two extremes
· Practice that does not stand
· Practice that does not fully grasp
+ 3 sections- 3 sections
· Not Fully Grasping Dharmas
· Not Fully Grasping Causal Signs
· Not Fully Grasping Understanding
· Practice that has made a full investigation
· Practice of method
· Practice for quickly fully awakening
+ 4 sections- 4 sections
· Training in the meditative stabilization spheres
· Training in not apprehending all dharmas
· Training in the illusion-like
· Training in skillful means
· Specific instruction for coming to an authoritative conclusion about this exposition
+ 2 sections- 2 sections
· Part One: The twenty-eight [or twenty-nine] questions
+ 13 sections- 13 sections
· 1a. What is the meaning of the word bodhisattva?
· 1b. What is the meaning of the term great being?
+ 3 sections- 3 sections
· The Lord’s intention
· Śāriputra’s intention
· Subhūti’s intention
· 1c. How are they armed with great armor?
+ 1 section- 1 section
· Pūrṇa’s intention
· 2. How have they set out in the Great Vehicle?
· 3. How do they stand in the Great Vehicle?
· 6. How is it a great vehicle?
+ 19 sections- 19 sections
· 2. Great Vehicle of all the emptinesses
· 3. Great Vehicle of all the meditative stabilizations
· 4. Great Vehicle of the applications of mindfulness
· 5. Great Vehicle of the right abandonments
· 6. Great Vehicle of the legs of miraculous power
· 7. Great Vehicle of the faculties
· 8. Great Vehicle of the powers
· 9. Great Vehicle of the limbs of awakening
· 10. Great Vehicle of the path
· 11. Great Vehicle of the liberations
· 12. Great Vehicle of the knowledges
· 13. Great Vehicle of the three faculties
· 14. Great Vehicle of the three meditative stabilizations
· 15–16. Great Vehicle of the mindfulnesses and the five absorptions
· 17. Great Vehicle of the ten powers
+ 8 sections- 8 sections
· First power
· Second power
· Third power
· Fourth power
· Fifth power
· Sixth power
· Seventh power
· Eighth to tenth powers
· 18. Great Vehicle of the four fearlessnesses
· 19. Great Vehicle of the four detailed and thorough knowledges
· 20. Great Vehicle of the eighteen distinct attributes of a buddha
· 21. Great Vehicle of the dhāraṇī gateways
· 7. How have they come to set out in the Great Vehicle?
· 8. From where will the Great Vehicle go forth?
· 9. Where will that Great Vehicle stand?
· 10. Who will go forth in this vehicle?
· 11. It surpasses the world with its gods, humans, and asuras and goes forth. Is that why it is called a great vehicle?
· 12. That vehicle is equal to space
· The remaining sixteen questions
· Part Two
+ 2 sections- 2 sections
· The results of paying attention to the nonconceptual
· The questions and responses of the two elders
5. Explanation of the Detailed Teaching
+ 2 sections- 2 sections
· Part One
+ 7 sections- 7 sections
· Explanation of Chapters 22 and 23
+ 5 sections- 5 sections
· What is the bodhisattva great beings’ perfection of wisdom?
· How should bodhisattva great beings stand in the perfection of wisdom?
· How should bodhisattva great beings train in the perfection of wisdom?
· The sustaining power of the tathāgata
· The perfection of wisdom is great, immeasurable, infinite, and limitless
· Explanation of Chapters 24 to 33
+ 3 sections- 3 sections
· Beneficial qualities
· Merits
· Rejoicing and dedication
· Explanation of Chapters 34 to 36
+ 4 sections- 4 sections
· Wheel of the Dharma and the perfection of wisdom
· Not bound and not freed
· Purity
· Attachment and nonattachment
· Explanation of Chapters 37 and 38
+ 2 sections- 2 sections
· Benefits of purity
· Glosses
· Explanation of Chapters 39 to 42
+ 4 sections- 4 sections
· Absence of a practice and signs of completion
· Last of the five hundreds
· Explanation of the work of Māra
· Revealing this world
· Explanation of Chapters 43 to 45
+ 4 sections- 4 sections
· Marks
· Appreciation and gratitude
· How those new to the bodhisattva vehicle train
· Nine qualities of the doers of the difficult
· Explanation of Chapters 46 to 50
+ 6 sections- 6 sections
· Cultivation and disintegration
· Suchness and its indivisibility
· Shaking of the universe
· Synonyms of suchness
· Is it hard or not hard to become awakened?
· Signs of bodhisattvas irreversible from progress toward awakening
· Part Two
+ 6 sections- 6 sections
· Subhūti’s Two Hundred and Seventy-Seven Questions
· Explanation of Chapters 51 to 55
+ 5 sections- 5 sections
· The deep places
· Which moment of thought causes awakening?
· Karma in a dream and the waking state
· Fully mastering emptiness
· Questions 18 to 27
· Explanation of Chapters 56 to 63
+ 5 sections- 5 sections
· No duality and no nonduality
· Cyclic existence and nirvāṇa
· Standing in the knowledge of all aspects
· The three knowledges
· The meaning of pāramitā
· Explanation of Chapters 64 to 72
· Explanation of Chapter 73
+ 1 section- 1 section
· Major marks and minor signs of a buddha
· Explanation of Chapters 74 to 82
+ 1 section- 1 section
· Emptiness of a basic nature
6. Explanation of the Maitreya Chapter: Chapter 83
c. Colophon
ap. Outline
ab. Abbreviations
n. Notes
b. Bibliography
+ 4 sections- 4 sections
· Primary Sources‍—Tibetan
· Primary Sources‍—Sanskrit
· Secondary References
+ 1 section- 1 section
· Sūtras
+ 1 section- 1 section
· Indic Commentaries
+ 1 section- 1 section
· Indigenous Tibetan Works
· Secondary Literature
g. Glossary

s.

Summary

s.­1

The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines is a detailed explanation of the Long Perfection of Wisdom sūtras, presenting a structural framework for them that is relatively easy to understand in comparison to most other commentaries based on Maitreya-Asaṅga’s Ornament for the Clear Realizations. After a detailed, word-by-word explanation of the introductory chapter common to all three sūtras, it explains the structure they also all share in terms of the three approaches or “gateways”‍—brief, intermediate, and detailed‍—ending with an explanation of the passage known as the “Maitreya chapter” found only in the Eighteen Thousand Line and Twenty-Five Thousand Line sūtras. It goes by many different titles, and its authorship has never been conclusively determined, some Tibetans believing it to be by Vasubandhu, and others that it is by Daṃṣṭrāsena.


ac.

Acknowledgements

ac.­1

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

The Translator’s Acknowledgments

ac.­2

I thank the late Gene Smith, who initially encouraged me to undertake this work, and I thank all of those at 84000‍—Dzongsar Khyentse Rinpoche, the sponsors, and the scholars, translators, editors, and technicians‍—and all the other indispensable people whose work has made this translation possible.

I thank all the faculty and graduate students in the Group in Buddhist Studies at Berkeley, and Jan Nattier, whose seminars on the Perfection of Wisdom were particularly helpful. At an early stage, Paul Harrison and Ulrich Pagel arranged for me to see a copy of an unpublished Sanskrit manuscript of a sūtra cited in Bṭ3. I thank them for that assistance.

I also take this opportunity to thank the abbot of Drepung Gomang monastery, Losang Gyaltsen, and the retired director of the Institute of Buddhist Dialectics, Kalsang Damdul, for listening to some of my questions and giving learned and insightful responses.

Finally, I acknowledge the kindness of my mother, Ann Sparham, who recently passed away in her one hundredth year, and my wife Janet Seding.

Acknowledgement of Sponsorhip

ac.­3

We gratefully acknowledge the generous sponsorship of Kelvin Lee, Doris Lim, Chang Chen Hsien, Lim Cheng Cheng, Ng Ah Chon and family, Lee Hoi Lang and family, the late Lee Tiang Chuan, and the late Chang Koo Cheng. Their support has helped make the work on this translation possible.


i.

Introduction

i.­1

The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines (hereafter Bṭ3) is a line-by-line explanation of the three Long Perfection of Wisdom sūtras, presenting a structural framework common to all three sūtras that is easy for readers unfamiliar with the Perfection of Wisdom to understand. It should not be confused with the commentary with which it is often associated, The Long Commentary on the One Hundred Thousand (hereafter Bṭ1), which has the same generic name Bṛhaṭṭīkā, the same opening verse of homage, and many similar passages. The two works are grouped together in the Degé Tengyur and are described in Tsultrim Rinchen’s Karchak (dkar chag) of the Degé Tengyur as together constituting the third of the four great “pathbreaker” traditions of interpreting the Perfection of Wisdom, which is characterized by the “three approaches and eleven formulations” (sgo gsum rnam grangs bcu gcig).1

The Work, its Tibetan Translation, and its Titles and Monikers

The Work and its Original Author

Structure of Bṭ329

Introduction

Explanation of the Doctrine

Brief teaching

Intermediate teaching

Detailed teaching

Summary of the Chapters of Bṭ3

I. Introduction

I.1 Introduction common to all sūtras

I.2 Introduction unique to the Perfection of Wisdom

I.3 Presentation of the single vehicle system

II. Summary of Contents

III. Explanation of the Brief Teaching

IV. Explanation of the Intermediate Teaching

IV.1 Brief teaching

IV.2 Detailed teaching

V. Explanation of the Detailed Teaching

V.1 Part One

V.2 Part Two

VI. Explanation of the Maitreya Chapter

Using This Commentary with the Long Sūtras


Text Body

The Translation
The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines

1.

Introduction

[F.1.b] [B1]39


1.­1

We prostrate to Mañjuśrī Kumārabhūta.

Introduction common to all sūtras

1.­2
Having reverently bowed to the Mother of Victors,
The foremost perfection in the form of wisdom,
I want to make a Path where the Thorns Have Been Trodden Down
Because the tradition of the gurus has been of benefit to me.40
1.­3

Thus did I hear P18k P25k

and so on. Because he has been charged with protecting the form body and the true collection of teachings,41 the great noble bodhisattva Vajrapāṇi, asked in the assembly, says to noble Maitreya that this is the explanation of the perfection of wisdom that he has heard, with “Thus did I hear.”

Introduction unique to the Perfection of Wisdom

First, radiating light from the major and minor parts of the body

Second, radiating light from the pores of the body

Third, radiating natural light

Fourth, radiating light from the tongue

Helping the world of inhabitant beings

Presentation of the single vehicle system


2.

Summary of Contents

2.­1

“Here, Śāriputra, bodhisattva great beings who want to fully awaken to all dharmas in all forms should make an effort at the perfection of wisdom.” P18k P25k

2.­2

In regard to this explanation of the perfection of wisdom, the Lord presents an exegesis by means of three gateways and eleven rounds of teaching. Taking three types of trainees as the point of departure‍—those who understand the perfection of wisdom by means of a brief indication, those who understand when there is an elaboration, and those who need to be led‍—it explains by means of


3.

Explanation of the Brief Teaching

3.­1

Now I shall teach the meaning of the words in the brief statement. There, in, “Here, Śāriputra, bodhisattva great beings who want to fully awaken to all dharmas in all forms should make an effort at the perfection of wisdom,”

“Śāriputra [Son of Śāradvatī]” P18k P25k

is called by the name of the elder’s mother.

3.­2

“Here” P18k

should be construed as “in this” Great Vehicle discourse, or “in this” perfection of wisdom discourse, that is, put it together as: The bodhisattva great beings stand in this Great Vehicle, or in this perfection of wisdom.


4.

Explanation of the Intermediate Teaching

Brief teaching

4.­1

Then the elder Śāriputra, for the sake of those who understand when there is an elaboration, starts the intermediate teaching with this question:

“How then, Lord, should bodhisattva great beings who want to fully awaken to all dharmas in all forms make an effort at the perfection of wisdom?” P18k P25k P100k

4.­2

This is a fourfold question about the Dharma: What are “bodhisattva great beings”? What is “want to fully awaken to all dharmas in all forms”? What is “should make an effort at”? And what is “the perfection of wisdom”? Again, there will be an explanation of the four below in their appropriate context.

Practice of the perfections

Practice of the dharmas on the side of awakening

Practice without harming that brings beings to maturity

Practice that brings the buddhadharmas to maturity

Detailed Teaching

Why bodhisattvas endeavor

They want to make themselves familiar with the three vehicles

They want the greatnesses of bodhisattvas

They want the greatnesses of buddhas

How bodhisattvas endeavor

The defining marks of those who endeavor

The intrinsic nature of each‍—of form and so on, separately‍—that cannot be apprehended

The intrinsic nature of them as a collection that cannot be apprehended

Their defining marks that cannot be apprehended

The totality of dharmas that cannot be apprehended

Those who endeavor

Instructions for the endeavor

Instructions for making an effort by using names and conventional terms conventionally

Instructions for making an effort without apprehending beings

Instructions for making an effort by not apprehending words for things

Instructions for making an effort when all dharmas cannot be apprehended

Benefits of the endeavor

Subdivisions of the endeavor512

Practice free from the two extremes

Practice that does not stand

Practice that does not fully grasp

Not Fully Grasping Dharmas

Not Fully Grasping Causal Signs

Not Fully Grasping Understanding

Practice that has made a full investigation575

Practice of method587

Practice for quickly fully awakening

Training in the meditative stabilization spheres

Training in not apprehending all dharmas

Training in the illusion-like

Training in skillful means

Specific instruction for coming to an authoritative conclusion about this exposition

Part One: The twenty-eight [or twenty-nine] questions

1a. What is the meaning of the word bodhisattva?

1b. What is the meaning of the term great being?

The Lord’s intention

Śāriputra’s intention

Subhūti’s intention

1c. How are they armed with great armor?

Pūrṇa’s intention

2. How have they set out in the Great Vehicle?699

3. How do they stand in the Great Vehicle?

6. How is it a great vehicle?736

2. Great Vehicle of all the emptinesses741

3. Great Vehicle of all the meditative stabilizations

4. Great Vehicle of the applications of mindfulness

5. Great Vehicle of the right abandonments

6. Great Vehicle of the legs of miraculous power

7. Great Vehicle of the faculties

8. Great Vehicle of the powers

9. Great Vehicle of the limbs of awakening

10. Great Vehicle of the path

11. Great Vehicle of the liberations

12. Great Vehicle of the knowledges

13. Great Vehicle of the three faculties

14. Great Vehicle of the three meditative stabilizations

15–16. Great Vehicle of the mindfulnesses and the five absorptions

17. Great Vehicle of the ten powers826

First power

Second power

Third power839

Fourth power

Fifth power

Sixth power

Seventh power

Eighth to tenth powers

18. Great Vehicle of the four fearlessnesses

19. Great Vehicle of the four detailed and thorough knowledges

20. Great Vehicle of the eighteen distinct attributes of a buddha

21. Great Vehicle of the dhāraṇī gateways

7. How have they come to set out in the Great Vehicle?892

8. From where will the Great Vehicle go forth?921

9. Where will that Great Vehicle stand?

10. Who will go forth in this vehicle?

11. It surpasses the world with its gods, humans, and asuras and goes forth. Is that why it is called a great vehicle?

12. That vehicle is equal to space

The remaining sixteen questions996

Part Two

The results of paying attention to the nonconceptual

The questions and responses of the two elders1052


5.

Explanation of the Detailed Teaching

Part One

Explanation of Chapters 22 and 23

5.­1

Thus, first of all, along with a teaching of miraculous powers and along with a teaching of the results, the intermediate explanation of the perfection of wisdom has been completed. As explained,1078 the Tathāgata in this perfection of wisdom1079 gives a threefold teaching: brief, middling, and detailed. Of them, the teaching in brief and middling modes based on trainees is finished.

What is the bodhisattva great beings’ perfection of wisdom?

How should bodhisattva great beings stand in the perfection of wisdom?

How should bodhisattva great beings train in the perfection of wisdom?

The sustaining power of the tathāgata

The perfection of wisdom is great, immeasurable, infinite, and limitless

Explanation of Chapters 24 to 33

Beneficial qualities

Merits

Rejoicing and dedication

Explanation of Chapters 34 to 36

Wheel of the Dharma and the perfection of wisdom

Not bound and not freed

Purity

Attachment and nonattachment

Explanation of Chapters 37 and 38

Benefits of purity

Glosses

Explanation of Chapters 39 to 42

Absence of a practice and signs of completion

Last of the five hundreds

Explanation of the work of Māra

Revealing this world

Explanation of Chapters 43 to 45

Marks

Appreciation and gratitude

How those new to the bodhisattva vehicle train

Nine qualities of the doers of the difficult

Explanation of Chapters 46 to 50

Cultivation and disintegration

Suchness and its indivisibility

Shaking of the universe

Synonyms of suchness

Is it hard or not hard to become awakened?

Signs of bodhisattvas irreversible from progress toward awakening

Part Two

Subhūti’s Two Hundred and Seventy-Seven Questions

Explanation of Chapters 51 to 55

The deep places

Which moment of thought causes awakening?

Karma in a dream and the waking state

Fully mastering emptiness

Questions 18 to 27

Explanation of Chapters 56 to 63

No duality and no nonduality

Cyclic existence and nirvāṇa

Standing in the knowledge of all aspects

The three knowledges

The meaning of pāramitā

Explanation of Chapters 64 to 72

Explanation of Chapter 73

Major marks and minor signs of a buddha

Explanation of Chapters 74 to 82

Emptiness of a basic nature


6.

Explanation of the Maitreya Chapter: Chapter 83

6.­1

Having thus finished explaining Her Ladyship the One Hundred Thousand, I will now explain what is in the Twenty-Five Thousand.1933

6.­2

Then, for the sake of future living beings and for the sake of those gathered in the retinue at that time, the noble

Maitreya asked… “Lord, how do bodhisattva great beings practicing the perfection of wisdom who want to train in a bodhisattva’s training train in form?” P18k P25k


c.

Colophon

c.­1

Revised and finalized by the Indian preceptor Surendrabodhi and the chief editor-translator monk Yeshé Dé.


ap.
Appendix

Outline

ap1.­1

Introduction

I.1 Introduction common to all sūtras

I.2 Introduction unique to the Perfection of Wisdom

I.2.A First, radiating light from the major and minor parts of the body

I.2.B Second, radiating light from the pores of the body

I.2.C Third, radiating natural light

I.2.D Fourth, radiating light from the tongue

I.2.E Helping the world of inhabitant beings

I.3 Presentation of the single vehicle system

Summary of Contents

Explanation of the Brief Teaching (The single sentence at the beginning of Chapter 2 in all three sūtras)

Explanation of the Intermediate Teaching (Chapters 2 to 21 in the Eighteen Thousand, Chapters 2 to 13 in the Twenty-Five Thousand and One Hundred Thousand)

IV.1 Brief teaching

IV.1.A Practice of the perfections

IV.1.B Practice of the dharmas on the side of awakening

IV.1.C Practice without harming that brings beings to maturity

IV.1.D Practice that brings the buddhadharmas to maturity

IV.2 Detailed teaching

IV.2.A Why bodhisattvas endeavor

IV.2.A.i They want to make themselves familiar with the three vehicles

IV.2.A.ii They want the greatnesses of bodhisattvas

IV.2.A.iii They want the greatnesses of buddhas

IV.2.B How bodhisattvas endeavor

IV.2.C The defining marks of those who endeavor

IV.2.C.i The intrinsic nature of each‍—of form and so on, separately‍—that cannot be apprehended

IV.2.C.ii The intrinsic nature of them as a collection that cannot be apprehended

IV.2.C.iii Their defining marks that cannot be apprehended

IV.2.C.iv The totality of dharmas that cannot be apprehended

IV.2.D Those who endeavor

IV.2.E Instructions for the endeavor

IV.2.E.i Instructions for making an effort by using names and conventional terms conventionally

IV.2.E.ii Instructions for making an effort without apprehending beings

IV.2.E.iii Instructions for making an effort by not apprehending words for things

IV.2.E.iv Instructions for making an effort when all dharmas cannot be apprehended

IV.2.F Benefits of the endeavor

IV.2.G Subdivisions of the endeavor

IV.2.G.i Practice free from the two extremes

IV.2.G.ii Practice that does not stand

IV.2.G.iii Practice that does not fully grasp

IV.2.G.iii.a Not Fully Grasping Dharmas

IV.2.G.iii.b Not Fully Grasping Causal signs

IV.2.G.iii.c Not Fully Grasping Understanding

IV.2.G.iv Practice that has made a full investigation

IV.2.G.v Practice of method

IV.2.G.vi Practice for quickly fully awakening

IV.2.G.vi.a Training in the meditative stabilizations

IV.2.G.vi.b Training in not apprehending all dharmas

IV.2.G.vi.c Training in the illusion-like

IV.2.G.vi.d Training in skillful means

IV.2.H Specific instruction for coming to an authoritative conclusion about this exposition

IV.2.H1 Part One: The twenty-eight [or twenty-nine] questions (starting at Chapter 11 in the Eighteen Thousand, Chapter 8 in the Twenty-Five Thousand and One Hundred Thousand)

IV.2.H1.i 1a. What is the meaning of the word “bodhisattva?”

IV.2.H1.ii 1b. What is the meaning of the term “great being?”

IV.2.H.ii.a The Lord’s intention

IV.2.H.ii.b Śāriputra’s intention

IV.2.H.ii.c Subhūti’s intention

IV.2.H1.iii 1c. How are they armed with great armor?

IV.2.H.iii.a Pūrṇa’s intention

IV.2.H1.iv 2. How have they set out in the Great Vehicle?

IV.2.H1.v 3. How do they stand in the Great Vehicle?

IV.2.H1.vi 6. How is it a great vehicle?

IV.2.H1.vi.a 2. Great Vehicle of all the emptinesses

IV.2.H1.vi.b 3. Great Vehicle of all the meditative stabilizations

IV.2.H1.vi.c 4. Great Vehicle of the applications of mindfulness

IV.2.H1.vi.d 5. Great Vehicle of the right abandonments

IV.2.H1.vi.e 6. Great Vehicle of the legs of miraculous power

IV.2.H1.vi.f 7. Great Vehicle of the faculties

IV.2.H1.vi.g 8. Great Vehicle of the powers

IV.2.H1.vi.h 9. Great Vehicle of the limbs of awakening

IV.2.H1.vi.i 10. Great Vehicle of the path

IV.2.H1.vi.j 11. Great Vehicle of the liberations

IV.2.H1.vi.k 12. Great Vehicle of the knowledges

IV.2.H1.vi.l 13. Great Vehicle of the three faculties

IV.2.H1.vi.m 14. Great Vehicle of the three meditative stabilizations

IV.2.H1.vi.n 15–16. Great Vehicle of the mindfulnesses and the five absorptions

IV.2.H1.vi.o 17. Great Vehicle of the ten powers

IV.2.H1.vi.o.1 First power

IV.2.H1.vi.o.2 Second power

IV.2.H1.vi.o.3 Third power

IV.2.H1.vi.o.4 Fourth power

IV.2.H1.vi.o.5 Fifth power

IV.2.H1.vi.o.6 Sixth power

IV.2.H1.vi.o.7 Seventh power

IV.2.H1.vi.o.8 Eighth to Tenth powers

IV.2.H1.vi.p 18. Great Vehicle of the four fearlessnesses

IV.2.H1.vi.q 19. Great Vehicle of the four detailed and thorough knowledges

IV.2.H1.vi.r 20. Great Vehicle of the eighteen distinct attributes of a buddha

IV.2.H1.vi.s 21. Great Vehicle of the dhāraṇī gateways

IV.2.H1.vii 7. How have they come to set out in the Great Vehicle?

IV.2.H1.viii 8. From where will the Great Vehicle go forth?

IV.2.H1.ix 9. Where will that Great Vehicle stand?

IV.2.H1.x 10. Who will go forth in this vehicle?

IV.2.H1.xi 11. It surpasses the world with its gods, humans, and asuras and goes forth. Is that why it is called a great vehicle?

IV.2.H1.xii 12. That vehicle is equal to space

IV.2.H1.xiii The remaining sixteen questions

IV.2.H2 Part Two

IV.2.H2.i The results of paying attention to the nonconceptual

IV.2.H2.ii The questions and responses of the two elders


ab.

Abbreviations

AAV Āryavimuktisena (’phags pa rnam grol sde). ’phags pa shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan gyi tshig le’ur byas pa’i ’grel pa (Ārya­pañca­viṃśati­sāhasrikā­prajñā-pāramitopadeśa­śāstrābhisamayālaṃkāra­kārikā­vārttika). Toh 3787, Degé Tengyur vol. 80 (shes phyin, ka), folios 14b–212a.
AAVN Āryavimuktisena. Abhi­samayālamkāra­vrtti (mistakenly titled Abhi­samayālaṅkāra­vyākhyā). Nepal German Manuscript Preservation Project A 37/9, National Archives Kathmandu Accession Number 5/55. The numbers follow the page numbering of my own undated, unpublished transliteration of the part of the manuscript not included in Pensa 1967.
AAVārt Bhadanta Vimuktisena (btsun pa grol sde). ’phags pa shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan gyi tshig le’ur byas pa’i rnam par ’grel pa (*Ārya­pañca­viṃśati­sāhasrikā­prajñā-pāramitopadeśa­śāstrābhisamayālaṃkāra­kārikā­vārttika). Toh 3788, Degé Tengyur vol. 81 (shes phyin, kha), folios 1b–181a.
AAtib shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan zhes bya ba tshig le’le’urur byas pa (Abhi­samayālaṃkāra-nāma-prajñā­pāramitopadeśa­śāstra­kārikā) [Ornament for the Clear Realizations]. Toh 3786, Degé Tengyur (shes phyin, ka), folios 1b–13a.
Abhisamayālaṃkāra Abhi­samayālaṃkāra-nāma-prajñā­pāramitopadeśa­śāstra. Numbering of the verses as in Unrai Wogihara edition. Abhisamayālaṃkārālokā Prajñāpāramitā Vyākhyā: The Work of Haribhadra. Tokyo: The Toyo Bunko, 1932–5; reprint ed., Tokyo: Sankibo Buddhist Book Store, 1973.
Amano Amano, Koei H. Abhisamayālaṃkāra-kārikā-śāstra-vivṛti: Haribhadra’s Commentary on the Abhisamayālaṃkāra-kārikā-śāstra edited for the first time from a Sanskrit Manuscript. Kyoto: Heirakuji Shoten, 2000.
Aṣṭa Aṣṭa­sāhasrikā­prajñā­pāramitā. Page numbers are Wogihara (1973) that includes the edition of Mitra (1888).
BPS ’phags pa byang chub sems dpa’i sde snod ces bya ba theg pa chen po’i mdo (Ārya­bodhi­sattva­piṭaka­nāma­mahā­yāna­sūtra) [The Collected Teachings on the Bodhisatva]. Toh 56, Degé Kangyur vols. 40–41 (dkon brtsegs, kha, ga), folios 255b1–294a7, 1b1–205b1. English translation in Norwegian Institute of Palaeography and Historical Philology 2023.
Bod rgya tshig mdzod chen mo Zhang, Yisun, ed. Bod rgya tshig mdzod chen mo. Pe-cing: Mi rigs dpe skrun khang 2000.
Buddhaśrī shes rab kyi pha rol tu phyin pa sdud pa’i tshig su byas pa’i dka’ ’grel (Prajñā­pāramitā­saṃcaya­gāthā­pañjikā). Toh 3798, Degé Tengyur vol. 87 (shes phyin, nya), folios 116a–189b.
Bṭ1 Anonymous/Daṃṣṭrāsena. shes rab kyi pha rol tu phyin pa ’bum gyi rgya cher ’grel (Śata­sāhasrikā­prajñā­pāramitā­bṛhaṭṭīkā) [Bṛhaṭṭīkā]. Toh 3807, Degé Tengyur vols. 91–92 (shes phyin, na, pa).
Bṭ3 Vasubandhu/Daṃṣṭrāsena. ’phags pa shes rab kyi pha rol tu phyin pa ’bum dang / nyi khri lnga sgong pa dang / khri brgyad stong pa rgya cher bshad pa (Ārya­śata­sāhasrikā­pañca­viṃśati­sāhasrikāṣṭā­daśa-sāhasrikā­prajñā­pāramitābṭhaṭṭīkā) [Bṛhaṭṭīkā]. Degé Tengyur vol. 93 (shes phyin, pha), folios 1b–292b.
C Choné (co ne) Kangyur and Tengyur.
D Degé (sde dge) Kangyur and Tengyur.
DMDic Dan Martin Dictionary. Part of The Tibetan to English Translation Tool, version 3.3.0, compiled by Andrés Montano Pellegrini. Available from https://www.bdrc.io/blog/2020/12/21/dan-martins-tibetan-histories/.
Edg Edgerton, Franklin. Buddhist Hybrid Sanskrit Dictionary. New Haven, 1953.
Eight Thousand Conze, Edward. The Perfection of Wisdom in Eight Thousand Lines & Its Verse Summary. Bolinas, Calif.: Four Seasons Foundation, 1973.
GRETIL Göttingen Register of Electronic Texts in Indian Languages.
Ghoṣa Ghoṣa, Pratāpachandra, ed. Śata­sāhasrikā Prajñā­pāramitā. Asiatic Society of Bengal. Calcutta, 1902–14.
Gilgit Gilgit Buddhist Manuscripts (revised and enlarged compact facsimile edition). Vol. 1. by Raghu Vira and Lokesh Chandra. Bibliotheca Indo-Buddhica Series No. 150. Delhi 110007: Sri Satguru Publications, a division of Indian Books Center, 1995.
GilgitC Conze, Edward, ed. and trans. The Gilgit Manuscript of the Aṣṭādaśasāhasrikāprajñāpāramitā: Chapters 55 to 70 Corresponding to the 5th Abhisamaya. Roma: Istituto Italiano per il Medio ed Estremo Oriente, 1962.
Golden snar thang gser bri ma. Golden Tengyur/Ganden Tengyur. Produced between 1731 and 1741 by Polhane Sonam Tobgyal for the Qing court, published in Tianjing 1988. BDRC W23702.
H Lhasa (zhol) Kangyur and Tengyur
Haribhadra (Amano) Abhi­samayālaṃkāra­kārikā­śāstra­vivṛti. Amano edition.
Haribhadra (Wogihara) Abhi­samayālaṃkārālokā Prajñā­pāramitā­vyākhyā. Wogihara edition.
LC Candra, Lokesh. Tibetan Sanskrit Dictionary. Śata-piṭaka Series Indo-Asian Literature, Vol. 3. International Academy of Indian Culture (1959–61) third reprint edition 2001.
LSPW Conze, Edward. The Large Sutra on Perfection Wisdom. Berkeley and Los Angeles, California: University of California Press, 1975. First paperback printing, 1984.
MDPL Conze, Edward. Materials for a Dictionary of the Prajñāpāramitā Literature. Tokyo: Suzuki Research Foundation, 1973.
MQ Conze, Edward and Shotaro Iida. “ ‘Maitreya’s Questions’ in the Prajñāpāramitā.” In Mélanges d’India a la Mémoire de Louis Renou, 229–42. Paris: Éditions E. de Boccard, 1968.
MSAvy Asaṅga / Vasubandhu. Sūtrālaṃkāra­vyākhyā.
MSAvyT Asaṅga / Vasubandhu. mdo sde’i rgyan gyi bshad pa (Sūtrālaṃkāra­vyākhyā). Toh 4026, Degé Tengyur vol. 225 (sems tsam, phi), folios 129b–260a.
MW Monier-Williams, Monier. A Sanskrit-English dictionary: Etymologically and Philologically Arranged with Special Reference to Cognate Indo-European Languages. Oxford: Clarendon Press, 1899.
Mppś Lamotte, Étienne. Le Traité de la Grande Vertu de Sagesse de Nāgārjuna (Mahāprajñā-pāramitā-śāstra). Vol. I and II: Bibliothèque du Muséon, 18. Louvain: Institut Orientaliste, 1949; reprinted 1967. Vol III, IV and V: Publications de l’Institut Orientaliste de Louvain, 2, 12 and 24. Louvain: Institut Orientaliste, 1970, 1976 and 1980.
Mppś English Gelongma Karma Migme Chodron. The Treatise on the Great Virtue of Wisdom of Nāgārjuna. Gampo Abbey Nova Scotia, 2001. English translation of Étienne Lamotte (1949–80).
Mvy Mahāvyutpatti (bye brag tu rtogs par byed pa chen po. Toh. 4346, Degé Tengyur vol. 306 (bstan bcos sna tshogs, co), folios 1b-131a.
N Narthang (snar thang) Kangyur and Tengyur.
NAK National Archives Kathmandu.
NGMPP Nepal German Manuscript Preservation Project.
PSP Pañca­viṃśati­sāhasrikā Prajñāpāramitā. Edited by Takayasu Kimura. Tokyo: Sankibo Busshorin 2007–9 (1-1, 1-2), 1986 (2-3), 1990 (4), 1992 (5), 2006 (6-8). Available online (input by Klaus Wille, Göttingen) at GRETIL.
RecA Skt and Tib editions of Recension A in Yuyama 1976.
RecAs Sanskrit Recension A in Yuyama 1976.
RecAt Tibetan Recension A in Yuyama 1976.
Rgs Ratna­guṇa­saṃcaya­gāthā.
S Stok Palace (stog pho brang bris ma) Kangyur.
Skt Sanskrit.
Subodhinī Attributed to Haribhadra. bcom ldan ’das yon tan rin po che sdud pa’i tshig su byas pa’i dka’ ’grel shes bya ba (Bhagavadratna­guṇa­saṃcaya­gāthā-pañjikā­nāma) [A Commentary on the Difficult Points of the “Verses that Summarize the Perfection of Wisdom”]. Toh 3792, Degé Tengyur vol. 86 (shes phyin, ja), folios 1b–78a.
TGN de bshin gshegs pa’i gsang ba bsam gyis mi khyab pa’i bstan pa (Tathāgatācintya­guhyaka­nirdeśa) [The Secrets of the Realized Ones]. Toh 47, Degé Kangyur vol. 39 (dkon brtsegs, ka), folios 100a7–203a. English translation in Fiordalis, David. and Dharmachakra Translation Committee 2023.
TMN de bzhin gshegs pa’i snying po chen po nges par bstan pa (Tathāgata­mahā­karuṇā­nirdeśa­sūtra) [“The Teaching on the Great Compassion of the Tathāgata”]. Toh 147, Degé Kangyur vol. 57 (mdo sde, pa), folios 42a1–242b7. English translation in Burchardi 2020.
Tempangma bka’ ’gyur rgyal rtse’i them spang ma. The Gyaltse Tempangma manuscript of the Kangyur preserved at National Library of Mongolia, Ulaanbaatar, Mongolia.
Tib Tibetan.
Toh Tōhoku Imperial University A Complete Catalogue of the Tibetan Buddhist Canons. (bkaḥ-ḥgyur and bstan-ḥgyur). Edited by Ui, Hakuju; Suzuki, Munetada; Kanakura, Yenshō; and Taka, Tōkan. Tohoku Imperial University, Sendai, 1934.
Vetter Vetter, Tilmann. “Compounds in the Prologue of the Pañca­viṃśati­sāhasrikā,” Wiener Zeitschrift für die Kunde Südasiens, Band XXXVII, 1993: 45–92.
Wogihara Wogihara, Unrai. Abhisamayālaṃkārālokā Prajñāpāramitā Vyākhyā: The Work of Haribhadra. Tokyo: The Toyo Bunko, 1932–5; reprint ed., Tokyo: Sankibo Buddhist Book Store, 1973.
Z Zacchetti, Stefano. In Praise of the Light. Bibliotheca Philologica et Philosophica Buddhica, Vol. 8. The International Research Institute for Advanced Buddhology. Tokyo: Soka University, 2005.
brgyad stong pa shes rab kyi pha rol tu phyin pa bryad stong pa (Aṣṭa­sāhasrikā­prajñā­pāramitā) [“Eight Thousand”]. Toh 12, Degé Kangyur vol. 33 (shes phyin, brgyad stong pa, ka), folios 1a–286a.
khri brgyad shes rab kyi pha rol tu phyin pa khri brgyad stong pa (Aṣṭā­daśa­sāhasrikā­prajñā­pāramitā) [“Perfection of Wisdom in Eighteen Thousand Lines”]. Toh 10, Degé Kangyur vols. 29–31 (shes phyin, khri brgyad, ka, kha, and in ga folios 1b–206a). English translation in Sparham 2022.
khri pa shes rab kyi pha rol tu phyin pa khri pa (Daśa­sāhasrikā­prajñā­pāramitā) [“Perfection of Wisdom in Ten Thousand Lines”]. Toh 11, Degé Kangyur vols. 31–32 (shes phyin, khri brgyad, ga folios 1b–91a (second repetition of numbering), and in shes phyin, khrid pa, nga, folios 92b-397a). English translation in Dorje 2018.
le’u brgyad ma shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañca­viṃśati­sāhasrikā­prajñā­pāramitā) [Haribhadra’s “Eight Chapters”]. Toh 3790, vols. 82–84 (shes phyin, ga, nga, ca). Citations are from the 1976–79 Karmapae chodhey gyalwae sungrab partun khang edition, first the Tib. vol. letter in italics, followed by the folio and line number.
nyi khri shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañca­viṃśati­sāhasrikā­prajñā­pāramitā) [Perfection of Wisdom in Twenty-Five Thousand Lines]. Toh 9, Degé Kangyur vols. 26–28 (shes phyin, nyi khri, ka–ga). Citations are from the 1976–79 Karmapae chodhey gyalwae sungrab partun khang edition. English Translation in Padmakara 2023.
rgyan snang Haribhadra. shes rab kyi pha rol tu phyin pa brgyad stong pa’i bshad pa mngon par rtogs pa’i rgyan gyi snang ba, (Aṣṭa­sāhasrikā­prajñā­pāramitā-vyākhyānābhi­samayālaṃkārālokā) [“Illumination of the Abhisamayālaṃkāra”]. Toh 3791, Degé Tengyur vol. 85 (shes phyin, cha), folios 1b–341a.
sa bcu pa sangs rgyas phal po che zhes bya ba las, sa bcu’i le’u ste, sum cu rtsa gcig pa’o (sa bcu pa’i mdo) (Daśa­bhūmika­sūtra) [“The Ten Bhūmis”]. Toh 44-31, Degé Kangyur vol. 36 (phal chen, kha), folios 166.a–283.a. English translation in Roberts 2021.
snying po mchog Ratnākaraśānti. ’phags pa shes rab kyi pha rol tu phyin pa brgyad stong pa’i dka’ ’grel snying po mchog. (Sāratamā) [“Quintessence”]. Toh 3803, Degé Tengyur vol. 89 (shes phyin, tha), folios 1b–230a.
ŚsPK Śata­sāhasrikā­prajña­paramitā. Edited by Takayasu Kimura. Tokyo: Sankibo Busshorin 2009 (II-1), 2010 (II-2, II-3), 2014 (II-4). Available online (input by Klaus Wille, Göttingen) at GRETIL.
ŚsPN3 Śata­sāhasrikā­prajña­paramitā NGMPP A 115/3, NAK Accession Number 3/632. Numbering of the scanned pages.
ŚsPN4 Śata­sāhasrikā­prajña­paramitā NGMPP B 91/3, NAK Accession Number 3/633. Numbering of the scanned pages.
ŚsPN4/2 Śata­sāhasrikā­prajña­paramitā NGMPP B 91/3, NAK Accession Number 3/633 (part two). Numbering of the scanned pages.
’bum shes rab kyi pha rol tu phyin pa stong phrag brgya pa (Śata­sāhasrikā­prajñā­pāramitā) [Perfection of Wisdom in One Hundred Thousand Lines]. Toh 8, Degé Kangyur vols. 14–25 (shes phyin, ’bum, ka–a). Citations are from the 1976–79 Karmapae chodhey gyalwae sungrab partun khang edition, first the Tib. vol. letter in italics, followed by the folio and line number. English translation in Sparham 2024.

n.

Notes

n.­1
Degé Tengyur vol. 213 (dkar chag, shrI), F.432b–433a. The four great “pathbreaker” traditions of interpretation (shing rta chen po’i srol bzhi or shing rta’i srol ’byed bzhi) are: (1) the Ornament for the Clear Realizations and all the commentaries based on it, (2) the Madhyamaka “corpus based on reasoning” (dbu ma rig pa’i tshogs, i.e. Nāgārjuna’s writings categorized as the Yuktikāya and by extension the Madhyamaka treatises in general), (3) the two Bṛhaṭṭīka commentaries discussed here, and (4) Dignāga’s Prajñāpāramitā­saṃgraha­kārikā (Toh 3809, also known as the Piṇḍārtha­saṃgraha), said to be characterized by its thirty-two topics, and its subcommentary the Prajñāpāramitā­saṃgraha­kārikā­vivaraṇa (Toh 3810).
n.­2
Denkarma, folio 305.a.6; see also Herrmann-Pfandt, pp. 293-294, no. 515. Phangthangma 2003, p. 35. The only substantial difference in the titles, as with so many canonical texts, is that “noble” is added as an honorific in present editions of the Tibetan canon.
n.­3
Among modern writers, Lama Chimpa and Alaka Chattopadhyaya (1997), Kazuo Kano and Xuezhu Li (2012, 2014), and Karl Brunnhölzl (2011b) use the title Bṛhaṭṭīkā.
n.­4
Abhisamayālaṅkārāloka (Toh 3791), Degé Tengyur vol. 85 F.2.a.
n.­5
Bhagavaty­āmnāyānusāriṇī­nāma­vyākhyā (bcom ldan ’das ma’i man ngag gi rjes su ’brang ba zhes bya ba’i rnam par bshad pa), Toh 3811.
n.­6
shes rab kyi pha rol tu phyin pa ’bum pa rgya cher ’grel pa.
n.­7
’di yi gzhung ’grel gnod ’joms bya bar ’dod.
n.­8
One may understand the verse as follows: “Having reverently (gus par, ādārāt) bowed (phyag ’tshal te, namaskṛ) to the Mother of Victors (rgyal ba’i yum, jinajananī), the foremost perfection (pha rol phyin pa’i gtso, pāramitāgrā) in the form of wisdom (shes rab bdag nyid, prajñātmakā), I want to make (bya bar ’dod, cikīrṣitā) a Path (gzhung ’grel, paddhati) there on which the Thorns Have Been Trodden Down (gnod ’joms, marditakaṇṭakā) so the later scriptures (bla ma’i lung, uttarāgama) will be of benefit to me (bdag la phan pa’i phyir, ātmahitāya).” Alternative translation of the last part: “because the tradition of the gurus (bla ma’i lung, gurvāgama) has been of benefit to me (bdag la phan pa’i phyir, ātmahitāt).”
n.­29
See outline of Bṭ3 in the appendix.
n.­39
The translators have inserted into the text here the notation bam po dang po (the “first bam po,” or bundle of pages equal to about 300 lines of original text), together with their own homage.
n.­40
Alternatively, bdag la phan pa’i phyir could be rendered “In order that the tradition of the gurus will be of benefit to me.”
n.­41
Alternatively, chos kyi tshogs renders dharmakāya (“dharma body”).
n.­512
This section begins the seventh of the eight subsections introduced earlier (2.­5).
n.­575
khri brgyad 8.­40–8.­54.
n.­587
Earlier (4.­501) our author calls this division “the practice of method.” Here (F.104.a) he calls this section brtson par sgrub pa, “practice as perseverance,” and (4.­620, F.105.a) brtson pa’i sgrub pa “practice of perseverance,” with the practice of method as a subset.
n.­699
Cf. 4.­678.
n.­736
This is the sixth of the twenty-eight or twenty-nine questions listed earlier (4.­678). The numbering here jumps to six, leaving out four and five, because the first three questions go together as 1a, 1b, and 1c, followed by 2 and then 3.
n.­741
Our author begins with an explanation of the second Great Vehicle because he has already explained the six perfections in response to the earlier question.
n.­826
Our author’s presentation is a paraphrase of, and often a direct citation from, The Teaching on the Great Compassion of the Tathāgata (Toh 147, Tathāgata­mahā­karuṇā­nirdeśa­sūtra) 2.­258 ff. (Burchardi 2020), cited in the AAV (Sparham 2006–11, vol. 4, p. 80) by the name of the questioner, Dhāraṇīśvararāja. The same explanation is also in The Bodhisattva’s Scriptural Collection of the Heap of Jewels collection (byang chub sems dpa’i sde snod, Degé Kangyur [dkon brtsegs, ga], 11a ff.). Mppś English (vol. 3, p. 1239 ff.) lists earlier sources for the powers, including the Majjhimanikāya.
n.­839
TMN takes dhātu and adhimukti together in a single section and deals with adhimukti first. Mppś English (p. 1264) takes adhimukti (“aspiration”) as the fifth power and dhātu (“acquired disposition”) as the sixth.
n.­892
This is the seventh of Subhūti’s twenty-eight questions at 4.­678.
n.­921
This is the eighth of Subhūti’s twenty-eight questions (4.­678).
n.­996
The remainder of Subhūti’s twenty-eight questions ( 4.­678) and the responses are khri brgyad 20.­1–20.­106. First are the statements made by Subhūti (khri brgyad 20.­8–20.­10) that are then queried by Śāriputra (khri brgyad 20.­11), and then answered by Subhūti up to the end of the chapter (khri brgyad 20.­106).
n.­1052
4.­679.
n.­1078
2.­2.
n.­1079
K, N de bzhin gshegs pas. The reading in D, de bzhin gshegs pa, may intend, “In this tathāgata the perfection of wisdom is a threefold teaching: brief, middling, and detailed.”
n.­1933
As this statement makes clear, the Maitreya Chapter was not included in the version of the Hundred Thousand that our author was following. In fact, among the long Perfection of Wisdom sūtras as they were brought to Tibet, it may only have been included in the Twenty-Five Thousand (in which it is chapter 72) and the Eighteen Thousand (in which it is chapter 83). In both sūtras its title, as given in the chapter colophon, is “Categorization of a Bodhisattva’s Training.” The traditional explanation is that this particular chapter, along with the three other final chapters recounting the narrative of Sadāprarudita, were held back by the nāgas when Nāgārjuna brought the text of the Hundred Thousand from their realm to the human world. While the versions of the Hundred Thousand in the Degé Kangyur and in most Kangyurs of both Tshalpa and Themphangma lineages thus do not include it, it is present in the versions in the Narthang and Lhasa Kangyurs, following a tradition (mentioned in the Degé Kangyur dkar chag F.117.a) of completing the text by adding these chapters from the other long sūtras.

b.

Bibliography

Primary Sources‍—Tibetan

’phags pa shes rab kyi pha rol tu phyin pa ’bum dang / nyi khri lnga sgong pa dang / khri brgyad stong pa rgya cher bshad pa (Ārya­śata­sāhasrikā­pañca­viṃśati­sāhasrikāṣṭādaśa-sāhasrikā­prajñā­pāramitābṭhaṭṭīkā) [The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines]. Vasubandhu/Daṃṣṭrāsena. Toh 3808, Degé Tengyur vol. 93 (shes phyin, pha), folios 1b–292b.

shes rab kyi pha rol tu phyin pa brgyad stong pa (Aṣṭa­sāhasrikā­prajñā­pāramitā) [The Perfection of Wisdom in Eight Thousand Lines]. Toh 12, Degé Kangyur vol. 33 (shes phyin, brgyad stong pa, ka), folios 1b–286a.

shes rab kyi pha rol tu phyin pa khri brgyad stong pa (Aṣṭā­daśa­sāhasrikā­prajñā­pāramitā) [The Perfection of Wisdom in Eighteen Thousand Lines]. Toh 10, Degé Kangyur (shes phyin, khri brgyad, ka, kha, ga), folios (ga) 1b–206a. English translation in Sparham 2022.

shes rab kyi pha rol tu phyin pa khri pa (Daśa­sāhasrikā­prajñā­pāramitā) [The Perfection of Wisdom in Ten Thousand Lines]. Toh 11, Degé Kangyur (shes phyin, khri pa, ga, nga), folios 1b–91a, 1b–397a. English translation in Dorje 2018.

shes rab kyi pha rol tu phyin pa rdo rje bcod pa (Vajracchedikā) [The Diamond Sūtra]. Toh 16, Degé Kangyur (shes phyin, rna tshogs, ka), folios 121a–132b.

shes rab kyi pha rol tu phyin pa stong phrag brgya pa (Śata­sāhasrikā­prajñā­pāramitā) [The Perfection of Wisdom in One Hundred Thousand Lines]. Toh 8, Degé Kangyur (shes phyin, ’bum, ka–a), 12 vols. English translation in Sparham 2024.

shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañca­viṃśati­sāhasrikā­prajñā­pāramitā) [The Perfection of Wisdom in Twenty-Five Thousand Lines]. Toh 9, Degé Kangyur (shes phyin, nyi khri, ka–a), 3 vols. English translation in Padmakara 2023.

shes rab kyi pha rol tu phyin pa sdud pa tshigs su bcad pa (Prajñā­pāramitā­ratna­guṇa­saṃcaya­gāthā) [“Verse Summary of the Jewel Qualities”]. In shes rab kyi pha rol tu phyin pa khri brgyad stong pa (Aṣṭā­daśa­sāhasrikā­prajñā­pāramitā) Toh 10, Degé Kangyur (shes phyin, khri brgyad, ga), folios 163a–181.b. Also Toh 13, Degé Kangyur vol. 34 (shes rab sna tshogs pa, ka), folios 1b–19b. English translation in Sparham 2022.

Primary Sources‍—Sanskrit

Abhi­samayālaṃkāra-nāma-prajñā­pāramitopadeśa­śāstra [Ornament for the Clear Realizations]. Edited by Unrai Wogihara (1973).

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

Pañcaviṃśati-sāhasrikā Prajñā-pāramitā [“The Perfection of Wisdom in Twenty-Five Thousand Lines”]. Edited by Nalinaksha Dutt with critical notes and introduction (Calcutta Oriental Series, 28. London: Luzac, 1934.) Reprint edition, Sri Satguru Publications, 1986.

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

Secondary References

Sūtras

’phags pa chos bcu pa zhes bya ba theg pa chen po’i mdo (Ārya­daśa­dharmaka-nāma-mahāyāna­sūtra) [The Ten Dharmas Sūtra]. Toh 53, Degé Kangyur vol. 40 (dkon brtsegs, kha), folios 164a6–184b6.

’phags pa de bzhin gshegs pa’i snying po zhes bya ba theg pa chen po’i mdo (Ārya­tathāgata­garbha-nāma-mahā­yāna­sūtra) [The Tathāgatagarbha Sūtra]. Toh 258, Dege Kangyur vol. 66 (mdo sde, za), folios 245b2–259b4.

’phags pa lang kar gshegs pa’i theg pa chen po’i mdo (Ārya­laṅkāvatāra­mahā­yāna­sūtra) [Descent into Laṅkā Sūtra]. Toh 107, Degé Kangyur vol. 49 (mdo sde, ca), folios 56a1–191b7.

’phags pa lha mo dpal ’phreng gi seng ge’i sgra (Śrī­mālā­devī­siṃha­nāda­sūtra) [Lion’s Roar of the Goddess Śrīmālā]. Toh 92, Degé Kangyur vol. 44 (dkon brtsegs, cha), folios 255a1–277b7.

blo gros mi zad pas bstan pa (Akṣaya­mati­nirdeśa) [The Teaching of Akṣayamati]. Toh 175, Degé Kangyur vol. 60 (mdo sde, ma), folios 79a1–174b7. English translation in Braarvig and Welsh 2020.

blo gros rgya mtshos zhus pa’i mdo (Sāgara­mati­paripṛcchā) [The Questions of Sāgaramati]. Toh 152, Degé Kangyur vol. 58 (mdo sde, pha), folios 1b1–115b7. English translation in Dharmachakra 2020.

byang chub sems dpa’i sde snod kyi mdo (Bodhi­sattva­piṭaka­sūtra) [The Bodhisattva’s Scriptural Collection]. Toh 56, Degé Kangyur vols. 40–41 (dkon brtsegs, kha, ga), folios 255b1–294a7, 1b1–205b1. English translation in Norwegian Institute of Palaeography and Historical Philology 2023.

dam pa’i chos padma dkar po (Saddharma­puṇḍarika) [The White Lotus of the Good Dharma]. Toh 113, Degé Kangyur vol. 51 (mdo sde, ja), folios 1b1–180b7. English translation in Roberts 2018.

de bshin gshegs pa’i gsang ba bsam gyis mi khyab pa’i bstan pa (Tathāgatācintya­guhyaka­nirdeśa) [Explanation of the Inconceivable Secrets of the Tathāgatas]. Toh 47, Degé Kangyur vol. 39 (dkon brtsegs, ka), folios 100a7–203a. English translation in Fiordalis, David. and Dharmachakra Translation Committee 2023.

de bzhin gshegs pa’i snying rje chen po nges par bstan pa (Tathāgata­mahā­karuṇā­nirdeśa) [The Teaching on the Great Compassion of the Tathāgata]. Toh 147, Degé Kangyur vol. 57 (mdo sde, pa), folios 142a1–242b7. English translation in Burchardi 2020.

Dhāraṇīśvara­rāja. See de bzhin gshegs pa’i snying rje chen po nges par bstan pa.

dri ma med par grags pas bstan pa (Vimala­kīrti­nirdeśa) [The Teaching of Vimalakīrti]. Toh 176, Degé Kangyur vol. 60 (mdo sde, ma), folios 175a1–239b7. English translation in Thurman 2017.

mdo chen po stong pa nyid ces bya ba (Śūnyatā-nāma-mahāśūtra) [Great Sūtra called Emptiness]. Toh 290, Degé Kangyur vol. 71 (mdo sde, sha), folios 250a1–253b2.

rgya cher rol pa (Lalitavistara) [The Play in Full]. Toh 95, Degé Kangyur vol. 46 (mdo sde, kha), folios 1b1–216b7. English translation in Dharmachakra 2013.

sa bcu pa’i mdo (Daśa­bhūmika­sūtra) [The Ten Bhūmis]. See sangs rgyas phal po che zhes bya ba las, sa bcu’i le’u ste, sum cu rtsa gcig pa’o.

sangs rgyas phal po che zhes bya ba las, sa bcu’i le’u ste, sum cu rtsa gcig pa’o (sa bcu pa’i mdo, Daśa­bhūmika­sūtra) [The Ten Bhūmis]. Degé Kangyur vol. 36 (phal chen, kha), folios 166.a5–283.a7. English translation in Roberts 2021.

sangs rgyas phal po che zhes bya ba shin tu rgyas pa chen po’i mdo (Buddhāvataṃsaka-nāma-mahā­vaipūlya­sūtra) [Avataṃsaka Sūtra]. Toh 44, Degé Kangyur vols. 35–36 (phal chen, ka–a).

tshangs pa’i dra ba’i mdo (Brahmajālasūtra) [The Sūtra of Brahma’s Net]. Toh 352, Degé Kangyur vol. 76 (mdo sde, aḥ), folios 70b2–86a2.

Indic Commentaries

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

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

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

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

Asaṅga. theg pa chen po rgyud bla ma’i bstan bcos rnam par bshad pa (Mahā­yānottara­tantra­śāstra­vyākhyā) [The Explanation of The Treatise on the Ultimate Continuum of the Mahāyāna]. Toh 4025, Degé Tengyur vol. 225 (sems tsam, phi), folios 74b1–129a7.

Asaṅga. rnal ’byor spyod pa’i sa (Yogācārabhūmi) [The Levels of Spiritual Practice]. Toh 4035, Degé Tengyur vol. 229 (sems tsam, tshi), folios 1b–283a.

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

Asaṅga. theg pa chen po bsdus pa (Mahā­yāna­saṃgraha) [A Summary of the Great Vehicle]. Toh 4048, Degé Tengyur vol. 236 (sems tsam, ri), folios 1b–43a.

Asvabhāva. theg pa chen po bsdus pa’i bshad sbyar (Mahā­yāna­saṃgrahopanibandhana) [Explanations Connected to A Summary of the Great Vehicle]. Toh 4051, Degé Tengyur vol. 236 (sems tsam, ri), folios 190b–296a.

Bhadanta Vimuktisena (btsun pa grol sde). ’phags pa shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan gyi tshig le’ur byas pa’i rnam par ’grel pa (*Ārya­pañca­viṃśati­sāhasrikā­prajñā­pāramitopadeśa-śāstrābhisamayālaṃkāra­kārikā­vārttika) [A General Commentary on “The Ornament for Clear Realizations,” A Treatise of Personal Instructions on the Perfection of Wisdom in Twenty-Five Thousand Lines]. Toh 3788, Degé Tengyur vol. 81 (shes phyin, kha), folios 1b–181a.

Buddhaśrī. shes rab kyi pha rol tu phyin pa sdud pa’i tshig su byas pa’i dka’ ’grel (Prajñā­pāramitā­saṃcaya­gāthā­pañjikā) [A Commentary on the Difficult Points of the “Verses [that Summarize the Perfection of Wisdom]. Toh 3798, Degé Tengyur (shes phyin, nya), folios 116a–189b.

Daśabalaśrīmitra. ’dus byas ’dus ma byas rnam par nges pa (Saṃskṛtāsaṃskṛta­viniścaya) [Differentiating Between the Compounded and Uncompounded]. Toh 3897, Degé Tengyur (dbu ma, ha), folios 109a–317a.

Dharmatrāta. ched du brjod pa’i tshoms (Udānavarga) [Chapters of Utterances on Specific Topics]. Toh 4099, Degé Tengyur vol. 250 (mngon pa, tu), folios 1b–45a; Toh 326, Degé Kangyur vol. 72 (mdo sde, sa), folios 209a1–253a7.

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

Haribhadra. bcom ldan ’das yon tan rin po che sdud pa’i tshig su byas pa’i dka’ ’grel shes bya ba (Bhagavadratna­guṇa­saṃcaya­gāthā-pañjikānāma/Subodhinī) [A Commentary on the Difficult Points of the “Verses that Summarize the Perfection of Wisdom”]. Toh 3792, Degé Tengyur vol. 86 (shes phyin, ja), folios 1b–78a.

Haribhadra. shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan zhes bya ba’i ’grel pa (Abhi­samayālaṃkāra-nāma-prajñā­pāramitopadeśa­śāstra­vṛtti) [A Running Commentary on “The Ornament for Clear Realizations, A Treatise of Personal Instructions on the Perfection of Wisdom”]. Toh 3793, Degé Tengyur vol. 86 (shes phyin, ja), folios 78b–140a.

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

Jñānavarja. ’phags pa lang kar gshegs pa zhes bya ba theg pa chen po’i mdo’i ’grel pa de bzhin gshegs pa’i snying po’i rgyan zhes bya ba (Ārya­laṅkāvatāra-nāma-mahā­yāna­sūtra­vṛtti­tathāgata-hṛdayālaṃkāra-nāma) [A Commentary on The Descent into Laṅkā called “The Ornament of the Heart of the Tathāgata”]. Toh 4019, Degé Tengyur (mdo ’grel, pi), folios 1b1–310a7.

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

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

Maitreya. theg pa chen po mdo sde’i rgyan zhes bya ba’i tshig le’ur byas pa (Mahā­yāna­sūtrālaṃkāra­kārikā) [Ornament for the Mahāyāna Sūtras]. Toh 4020, Degé Tengyur vol. 225 (sems tsam, phi), folios 1b1–39a4.

Maitreya. theg pa chen po rgyud bla ma’i bstan bcos (Mahāyānottara­tantra­śāstra-ratnagotra-vibhāga) [The Treatise on the Ultimate Continuum of the Mahāyāna]. Toh 4024, Degé Tengyur vol. 225 (sems tsam, phi), folios 54b1–73a7.

Mañjuśrīkīrti. ’phags pa chos thams cad kyi rang bzhin mnyam pa nyid rnam par spros pa’i ting nge ’dzin kyi rgyal po zhes bya ba theg pa chen po’i mdo’i ’grel pa grags pa’i phreng ba (Sarva­dharma­svabhāva­samatāvi­pañcita­samādhi­rāja-nāma-mahā­yāna­sūtra­ṭīkā­kīrti­mālā) [A Commentary on the Mahāyāna Sūtra “The King of Samādhis, the Revealed Equality of the Nature of All Phenomena,” called “The Garland of Renown”] Toh 4010, Degé Tengyur (mdo ’grel, nyi), folios 1b–163b.

Nāgārjuna. dbu ma rtsa ba’i tshig le’ur byas pa shes rab ces bya ba (Prajñā-nāma-mūla­madhyamaka­kārikā) [Fundamental Treatise on the Middle Way called “Wisdom”]. Toh 3824, Degé Tengyur vol. 198 (dbu ma, tsa), folios 1b1–19a6.

Prajñāvarman. ched du brjod pa’i tshoms kyi rnam par ’grel pa (Udāna­varga­vivaraṇa) [An Exposition of “The Categorical Sayings”]. Toh 4100, Degé Tengyur vol. 148–49 (mngon pa, tu, thu), folios 45b–thu 222a.

Pūrṇavardana. chos mngon par chos kyi ’grel bshad mtshan nyid kyi rjes su ’brang ba (Abhi­dharma­kośa­ṭīkā­lakṣaṇānusāriṇī) [An Explanatory Commentary on “The Treasury of Abhidharma” called “Following the Defining Characteristics”]. Toh 4093, Degé Tengyur vols. 144–45 (mngon pa, cu, chu), chu folios 1b–322a.

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

Ratnākaraśānti. nam mkha’ dang mnyam pa zhes bya ba’i rgya cher ’grel pa (Khasamā-nāma-ṭīkā) [An Extensive Explanation of the Extant Khasama Tantra]. Toh 1424, Degé Tengyur vol. 21 (rgyud, wa), folios 153a3–171a7.

Ratnākaraśānti. mngon par rtogs pa’i rgyan gyi ’grel pa’i tshig le’ur byas pa’i ’grel pa dag ldan (Abhi­samayālaṃkāra­kārikā­vṛitti­śuddha­matī) [A Running Commentary on “The Ornament for Clear Realizations” called “Pristine Intelligence”]. Toh 3801, Degé Tengyur vol. 88 (shes phyin, ta), folios 76a–204a.

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

Śrījagattalanivāsin. bcom ldan ’das ma’i man ngag gi rjes su brang ba zhes bya ba’i rnam par bshad pa (Bhagavatyāmnāyānusāriṇī-nāma-vyākhyā) [An Explanation of “The Perfection of Wisdom in Eight Thousand Lines” called “Following the Personal Instructions of the Bhagavatī”]. Toh 3811, Degé Tengyur vol. 94 (shes phyin), folios 1b–320a.

Sthiramati. mdo sde rgyan gyi ’grel bshad (Sūtrālaṃkāra­vṛtti­bhāṣya) [An Explanatory Commentary on the Ornament for the Mahāyāna Sūtras]. Toh 4034, Degé Tengyur vols. 227, 228 (sems tsam, ma, tsi).

Vasubandhu. ’phags pa bcom ldan ’das ma shes rab kyi pha rol tu phyin pa rdo rje gcod pa’i don bdun gyi rgya cher ’grel pa (Ārya­bhagavatī­prajñā­pāramitā­vajracchedikā­saptārtha­ṭīkā) [An Extensive Commentary on the Seven Subjects of “The Perfection of Wisdom, ‘The Diamond Sūtra”]. Toh 3816, Degé Tengyur vol. 95 (shes phyin, ma), folios 178a5–203b7.

Vasubandhu. ’phags pa blo gros mi zad pas bstan pa rgya cher ’grel pa (Akṣaya­mati­nirdeśa­ṭīkā) [An Extensive Commentary on The Teaching of Ākṣayamati]. Toh 3994, Degé Tengyur (mdo ’grel, ci), 1b1–269a7.

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

Vasubandhu. chos mngon pa’i mdzod kyi bshad pa (Abhidharmakośabhāṣya) [Explanation of “The Treasury of Abhidharma”]. Toh 4090, Degé Tengyur, vols. 242, 243 (mngon pa, ku, khu), folios ku 26a1–258a7, khu 1b1–95a7.

Vasubandhu. chos mngon pa’i mdzod kyi tshig le’ur byas pa (Abhi­dharma­kośa­kārikā) [The Treasury of Abhidharma]. Toh 4089, Degé Tengyur, vol. 242 (mngon pa, ku), folios 1b1–25a7.

Vasubandhu. dbus dang mtha’ rnam par ’byed pa’i ’grel pa (Madhyānta­vibhāga­bhāṣya) [An Extensive Commentary on Distinguishing the Middle from the Extremes]. Toh 4027, Degé Tengyur vol. 226 (sems tsam, bi), folios 1b1–27a7.

Vasubandhu. shes rab kyi pha rol tu phyin pa rdo rje gcod pa bshad pa’i bshad sbyar gyi tshig le’ur byas pa (Vajracchedikāyāḥ prajñāpāramitāyā vyākhyānopanibandhana­kārikā) [“Verse Explanation of the Diamond Sūtra”]. Peking Tengyur 5864, vol. 146 (ngo mtshar bstan bcos, nyo), folios 1b1–5b1.

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

Vasubandhu. ’phags pa blo gros mi zad pas bstan pa rgya cher ’grel pa (Akṣaya­mati­nirdeśaṭīkā) [An Extensive Commentary on The Teaching of Ākṣayamati]. Toh 3994, Degé Tengyur (mdo ’grel, ci), folios 1b–269a.

Indigenous Tibetan Works

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

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

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

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

Chomden Rikpé Reltri (bcom ldan rigs pa’i ral gri). shes rab kyi pha rol tu phyin pa’i ’grel bshad mngon par rtogs pa rgyan gyi me tog [Flower Ornament for the Clear Realizations]. gsung ’bum, Kamtrul Sonam Dondrub typeset edition, ga, folios 1-389b [3-780].

Chomden Rikpé Reltri (bcom ldan rigs pa’i ral gri). sha ta sa ha sRi ka pRadznyA pA ra mi ta a laM ka ra pushpe nA ma bi dza ha raM / shes rab kyi pha rol tu phyin pa stong phra brgya pa rgyan gyi me tog [Flower Ornament for the One Hundred Thousand]. gsung ’bum, Kamtrul Sonam Dondrub typeset edition, ca, folios 1-26b [565-617].

Chomden Rikpé Reltri (bcom ldan rigs pa’i ral gri). bstan pa rgyas pa rgyan gyi nyi ’od [An Early Survey of Buddhist Literature]. gsung ’bum, Kamtrul Sonam Dondrub typeset edition, ca, 1-81b [99-260].

Chomden Rikpé Reltri (bcom ldan rigs pa’i ral gri). byams pa dang ’brel ba’i chos kyi byung tshul [Historical Evolution of the Works of Maitreya]. gsung ’bum, Kamtrul Sonam Dondrub typeset edition, ca, 1-6a [43-56].

Denkarma (pho brang stod thang ldan dkar gyi chos kyi ’gyur ro cog gi dkar chag). Toh 4364, Degé Tengyur vol. 206 (sna tshogs, jo), folios 294.b–310.a.

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

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

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

Luyi Gyeltsen (Degé Tengyur: klu’i rgyal mtshan; Toh: byang chub rdzu ’phrul). phags pa dgongs pa nges par ’grel pa’i mdo’i rnam par bshad pa (Ārya­saṃdhi­nirmocana­sūtra­vyākhyāna) [Explanation of the Saṃdhinirmocana Sūtra]. Toh 4358, Degé Tengyur vol. 205 (sna tshogs, cho, jo), folios 1b1–293a7; 1b1–183b7.

Pema Karpo (kun mkhyen pad ma dkar po). mngon par rtogs pa rgyan gyi ’grel pa rje btsun byams pa’i zhal lung [“Words of Maitreya”]. Collected Works (gsuṅ-’bum) of Kun-Mkhyen Padma-Dkar-Po. Darjeeling: Kargyud Sungrab Nyamso Khang, 1973–1974. Vol. 8, pp. 1–340.

Phangthangma (dkar chag ’phang thang ma). Beijing: mi rigs dpe skrun khang, 2003.

Rongtön (rong ston shes bya kun rig). sher phyin stong phrag brgya pa’i rnam ’grel. In gsung ’bum, 4:380–678. khren tu’u: si khron dpe skrun tshogs pa. si khron mi rigs dpe skrun khang, 2008.

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

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

Upa Losal Sangyé Bum (dbus pa blo gsal sangs rgyas ’bum). pa). bstan ’gyur dkar chag [Catalog of the Early Narthang Tengyur]. Scans from gnas bcu lha khang, on BDRC (MW2CZ7507).

Secondary Literature

Amano, Koei H. Abhisamayālaṃkāra-kārikā-śāstra-vivṛti: Haribhadra’s Commentary on the Abhisamayālaṃkāra-kārikā-śāstra edited for the first time from a Sanskrit Manuscript. Kyoto: Heirakuji Shoten, 2000.

Ānandajyoti Bhikkhu. Maps of Ancient Buddhist India.

Bailey, D. R. Shackleton. The Śatapañcāśatka of Mātṛceṭa. Cambridge University Press, 1951.

Banerjea, Jitendra Nath. “The ‘Webbed Fingers’ of Buddha.” The Indian Historical Quarterly 6: no. 4 (December 1930): 717–27.

Bernhard, Franz, ed. Udānavarga. Abhandlungen Der Akadamie Der Wissenschaften. Vandenhoek & Ruprecht, 1965.

Bhattacarya, Gouriswar. “Nandipada or Nandyāvarta‍—The ‘ω -motif,’ ” Berliner Indologische Studien 13/14 (2000): 265–72.

Braarvig, Jens, ed. and trans. Akṣaya­mati­nirdeśa­sūtra. Oslo: Solum Forlag, 1993.

Braarvig, Jens, and David Welsh, trans. The Teaching of Akṣayamati (Akṣaya­mati­nirdeśa, Toh 175). 84000: Translating the Words of the Buddha, 2020.

Brough, John. “The Arapacana Syllabary in the Old Lalitavistara.” Bulletin of the School of Oriental and African Studies 40 (1977): 85–95.

Brunnhöltzl, Karl (2011a). Prajñāpāramitā, Indian “gzhan stong pas,” and the beginning of Tibetan gzhan stong. Wien: Arbeitskreis für Tibetische und Buddhistische Studien.

Brunnhöltzl, Karl (2011b). Gone Beyond. Ithaca, N.Y.: Snow Lion Publications, 2011.

Bucknell, Roderick S. “The Structure of the Sagātha-Vagga of the Saṃyutta-Nikāya.” Buddhist Studies Review 24, no. 1 (2007): 7–34.

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

Candra, Lokesh. Tibetan Sanskrit Dictionary. Śata-piṭaka Series Indo-Asian Literature, Vol. 3. International Academy of Indian Culture (1959–61), third reprint edition 2001.

Chimpa, Lama and Alaka Chattopadhyaya. Tāranātha’s History of Buddhism in India. Delhi: Motilal Banarsidass, 1997.

Chodron, Gelongma Karma Migme. The Treatise on the Great Virtue of Wisdom of Nāgārjuna. Gampo Abbey Nova Scotia, 2001. English translation of Étienne Lamotte (1949–80).

Conze, Edward (No date). Ed. Ms. Cambridge Add. 1628 (abhi­samayālaṃkāra, pañca­viṃśati­sāhasrikā­prajñā­pāramitā) with various additions. Photocopy of typed manuscript. No date, no place.

Conze, Edward (1973a). Materials for a Dictionary of the Prajñāpāramitā Literature. Tokyo: Suzuki Research Foundation, 1973.

Conze, Edward (1973b). The Perfection of Wisdom in Eight Thousand Lines & Its Verse Summary. Bolinas, Calif.: Four Seasons Foundation, 1973.

Conze, Edward (1962). Ed. and trans. The Gilgit Manuscript of the Aṣṭādaśa-sāhasrikāprajñāpāramitā: Chapters 55 to 70 Corresponding to the 5th Abhisamaya. Roma: Istituto Italiano per il Medio ed Estremo Oriente, 1962.

Conze, Edward (1954). Ed. Abhi­samayālaṅkāra. Serie Orientale Roma, 6. Roma: Is.M.E.O., 1954.

Conze, Edward and Shotaro Iida. “Maitreya’s Questions” in the Prajñāpāramitā.” In Mélanges d’India a la Mémoire de Louis Renou, pp. 229–42. Paris: Éditions E. de Boccard, 1968.

Critical Pāli Dictionary Online.

de Jong, J. W. Nāgārjuna, Mūlamadhyamakakārikāḥ. Madras, India: Adyar Library and Research Centre, 1977.

Das, Sarat Candra. Tibetan-English Dictionary. Calcutta, 1902; reprint ed., New Delhi 1985.

Dharmachakra Translation Committee, (2013). Trans. The Play in Full (Lalita­vistara, Toh 95). 84000: Translating the Words of the Buddha.

Dharmachakra Translation Committee, (2020). Trans. The Questions of Sāgaramati (Sāgaramati­paripṛcchā, Toh 152). 84000: Translating the Words of the Buddha.

Dorje, Gyurme, trans. The Transcendent Perfection of Wisdom in Ten Thousand Lines (Daśa­sāhasrikā­prajñā­pāramitā, Toh 11). 84000: Translating the Words of the Buddha, 2018.

Dutt, Nalinaksha. Pañcaviṃśati-sāhasrikā Prajñā-pāramitā. Edited with critical notes and introduction. (Calcutta Oriental Series, 28. London: Luzac, 1934.) Reprint edition, Sri Satguru Publications, 1986.

Edgerton, Franklin. Buddhist Hybrid Sanskrit Grammar and Dictionary. 2 vols. New Haven: Yale University Press,1953. Vol. 1, Dictionary.

Encyclopaedia Iranica.

Goldstein, Melvyn. A New Tibetan English Dictionary of Modern Tibetan. University of California Press, 2001.

Fiordalis, David. and Dharmachakra Translation Committee, trans. The Secrets of the Realized Ones (Toh 47). 84000: Translating the Words of the Buddha, 2023.

Ghoṣa, Pratāpachandra, ed. Śatasāhasrikā Prajñāpāramitā. Calcutta: Asiatic Society of Bengal, 1902–14.

Griffiths, Paul J. “Omniscience in the Mahā­yāna­sūtrālaṃkāra and its Commentaries.” Indo-Iranian Journal 33 (1990): 85–120.

Harrison, Paul. “Vajracchedikā Prajñāpāramitā: A New English Translation of the Sanskrit Text Based on Two Manuscripts from Greater Gandhāra.” In Buddhist Manuscripts Volume III, edited by Jens Braavig et al., 133–59. Manuscripts in the Schøyen Collection. Oslo: Hermes, 2006.

Harvey, Peter. “The Dynamics of Paritta Chanting in Southern Buddhism.” In Love Divine: Studies in Bhakti and Devotional Mysticism, edited by Karel Werner, 53–84. London: Curzon Press, 1993.

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

Honda, Megumu. “Annotated Translation of the Daśabhūmika-sūtra.” Studies in South, East, and Central Asia, Satapitaka Series 74 (1968): 115–276.

Hong, Luo. “Is Ratnākaraśānti a gZhan stong pa?” Journal of Indian Philosophy 46 (2018): 577–619.

Hookham, Susan K. The Buddha Within. Tathagatagarbha Doctrine According to the Shentong Interpretation of the Ratnagotravibhaga. Albany, NY: State University of New York Press, 1991.

Hopkins, Jeffrey (1999). Emptiness in the Mind-Only School of Buddhism. Berkeley, CA: University of California Press, 1999.

Hopkins, Jeffrey (2013). “The Hidden Teaching of the Perfection of Wisdom Sūtras: Jam-yang-shay-pa’s Seventy Topics and Kon-chog-jig-may-wang-po’s Supplement.” Available online from UMA Institute for Tibetan Studies, 2013.

Ishihama, Yumiko and Yoichi Fukuda, eds. A New Critical Edition of the Mahāvyutpatti. Tokyo: The Toyo Bunko, 1989.

Jaini, P. S. Sāratamā: A Pañjikā on the Abhisamayālaṃkāra by Ācārya Ratnākaraśānti. Tibetan Sanskrit Works Series 18. Patna: Kashi Prasad Jayaswal Research Institute, 1972.

Jäschke, H. A. A Tibetan-English Dictionary. London: Routledge, Kegan and Paul, 1881; reprint edition Dover Publications, 2003.

Johnston, E. H., ed. (1950). The Ratnagotravibhāga Mahāyānottaratantraśāstra. Patna, India: Bihar Research Society.

Johnston, E. H., ed. (1932). “Vardhamāna and Śrīvasta.” Journal of the Royal Asiatic Society 64, no. 2 (April 1932): 393–98.

Kano, Kazuo and Xuezhu Li (2014). “Critical Edition and Japanese Translation and Critical Edition of the Saṃskrit text of the Muni­matālaṃkāra Chapter 1. Ekayāna Portion (fol. 67v2–70r4): Parallel Passages in the Madhyamakāloka,” The Mikkyo Bunka [Journal of Esoteric Buddhism] 232 (March 2014): 138–03 [7–42]. The Association of Esoteric Buddhist Studies, Koyasan University, Koyasan, Wakayama, Japan.

Kano, Kazuo and Xuezhu Li (2012). “Annotated Japanese Translation and Critical Edition of the Saṃskrit text of the Muni­matālaṃkāra Chapter 1‍—Opening Portion.” The Mikkyo Bunka [Journal of Esoteric Buddhism] 229 (December 2012): 64–37 [59–86]. The Association of Esoteric Buddhist Studies, Koyasan University, Koyasan, Wakayama, Japan.

Karashima, Seishi. Introduction to Manuscripts in the National Archives of India Facsimile Edition Volume II.1 Mahāyāna Texts: Prajñāpāramitā Texts (1). Edited by Karashima, Seishi et al. Published by the National Archives of India (New Delhi) and the International Research Institute for Advanced Buddhology (Tokyo), 2016.

Kern, H., trans. The Saddharma-puṇḍarīka, or Lotus of the True Law. Oxford: Clarendon Press, 1884.

Kimura, Takayasu, ed. Pañcaviṃśatisāhasrikā Prajñāpāramitā. GRETIL edition input by Klaus Wille. Tokyo: Sankibo Busshorin 2007–9 (1-1, 1-2), 1986 (2-3), 1990 (4), 1992 (5), 2006 (6-8).

Lamotte, Étienne. Le Traité de la Grande Vertu de Sagesse de Nāgārjuna (Mahāprajñā-pāramitā-śāstra). Vol. I and II: Bibliothèque du Muséon, 18. Louvain: Institut Orientaliste, 1949; reprinted 1967. Vol III, IV, and V: Publications de l’Institut Orientaliste de Louvain, 2, 12, and 24. Louvain: Institut Orientaliste, 1970, 1976, and 1980.

la Vallée Poussin, Louis de. L’Abhidharmakośa de Vasubandhu. 6 vols. Brussels: Institut Belge des Hautes Études Chinoises, 1971.

Law, B. C. Historical Geography of Ancient India. Paris: Société Asiatique de Paris, 1954.

Lévi, Sylvain. Mahāyānasūtrālaṃkāra, exposé de la doctrine du grand véhicule selon le système Yogācāra. 2 vols. Paris: Bibliothèque de l’École des Hautes Études, 1907; reprint, vol. 1, Shanghai, China, 1940.

Jaini, P. S. Sāratamā: A Pañjikā on the Abhisamayālaṃkāra by Ācārya Ratnākaraśānti, Tibetan Sanskrit Works Series 18. Patna: Kashi Prasad Jayaswal Research Institute, 1972.

Malalasekera. G. P. Dictionary of Pāli Proper Names. Vols. i and ii. London: John Murray, 1937–38.

Martin, Dan. Dan Martin Dictionary. Part of The Tibetan to English Translation Tool, version 3.3.0 compiled by Andrés Montano Pellegrini. Available from https://www.bdrc.io/blog/2020/12/21/dan-martins-tibetan-histories/.

McKay, Alex. Kailasa histories: renunciate traditions and the construction of Himalayan sacred geography. Brill’s Tibetan Studies Library 38. Leiden: Brill, 2015.

McKlintock, Sarah. “Omniscience and the Rhetoric of Reason in the Tattvasaṃgraha and the Tattva­saṃgraha­pañjikā.” Unpublished PhD diss. Harvard University, 2002.

Mitra, Rājendralāla. Ashṭasāhasrikā. Calcutta: Baptist Mission Press, 1888.

Monier-Williams, Monier. A Sanskrit-English Dictionary: Etymologically and Philologically Arranged with Special Reference to Cognate Indo-European Languages. Oxford: Clarendon Press, 1899.

Nattier, Jan. Once Upon a Future Time: Studies in a Buddhist Prophecy of Decline. Berkeley, CA: Asian Humanities Press, 1999.

Norwegian Institute of Palaeography and Historical Philology, trans. The Collected Teachings on the Bodhisatva (Toh 56). 84000: Translating the Words of the Buddha, 2023.

Padmakara Translation Group, trans. The Perfection of Wisdom in Twenty-Five Thousand Lines (Pañca­viṃśati­sāhasrikā­prajñā­pāramitā, Toh 9). 84000: Translating the Words of the Buddha.

Pensa, Corrado. L’Abhisamayālamkāravrtti di Ārya-Vimuktisena: primo Abhisamaya / testo e note critiche [a cura di] Corrado Pensa. Roma, Italy: Istituto Italiano per il Medio ed Estremo Oriente, 1967.

Pruden, Leo M. Abhidharma­kośa­bhāṣyam. 4 vols. Berkeley, CA: Asian Humanities Press, 1988. English translation of la Vallée Poussin 1971.

Nagao, Gadjin M., ed. Madhyānta­vibhāga­bhāṣya. Tokyo: Suzuki Research Foundation, 1964.

Ñāṇamoli, Bhikkhu, trans. Visuddhimagga: The Path of Purification. Columbo, Ceylon: R. Semage, 1956; Berkeley, CA: Shambhala Publications 1976.

Nanjio, Bunyiu, ed. Laṅkāvatāra Sūtra. Bibliotheca Otaniensis, vol. 1. Kyoto: Otani University Press, 1923.

Obermiller, E. (1932–33). “The Doctrine of Prajñāpāramitā as Exposed in the Abhi­samayālaṃkāra of Maitreya.” Acta Orientalia 9 (1932–33): 1–33; additional indices pp. 334–54.

Obermiller, E. (1960). Ed. Prajñā-pāramitā-ratna-guṇa-saṃcaya-gāthā. Bibliotheca Buddhica XXIX, Leningrad: Akademii Nauk, 1937. Reprint edition, Indo-Iranian Reprints, ’S-Gravenhage: Mouton and Co.

Rahder, Johannes. Dasabhumikasutra et Bodhisattvabhumi. Chapitres Vihāra et Bhūmi. Publiés avec une introduction et des notes. Paris and Louvain: Paul Guethner/J.-B. Istas, 1926.

Régamey, Konstanty. Philosophy in the Samadhirajasutra. Delhi: Motilal Banarsidass, 1990.

Rhys Davids, T. W. and C. A. F. Dialogues of the Buddha Part II. London: Oxford University Press, 1910.

Roberts, Peter Alan, (2018). Trans. The White Lotus of the Good Dharma (Saddharma­puṇḍarīka, Toh 113). 84000: Translating the Words of the Buddha.

Roberts, Peter Alan, (2021a). Trans. The Stem Array (Gaṇḍavyūha, Toh 44-45). 84000: Translating the Words of the Buddha, 2021.

Roberts, Peter Alan, (2021b). Trans. The Ten Bhūmis (Daśabhūmika, Toh 44-31). 84000: Translating the Words of the Buddha.

Saloman, Richard. “New Evidence for a Gāndhārī Original of the Arapacana Syllabary.” Journal of the American Oriental Society 110 (April–June 1990): 255–73.

Sánchez, Pedro Manuel Castro. “The Indian Buddhist Dāraṇī: An Introduction to its History, Meanings and Functions.” MA diss., University of Sunderland, 2011.

Schopen, Gregory. “The Manuscript of the Vajracchedikā Found at Gilgit.” In Studies in the Literature of the Great Vehicle, Three Mahāyāna Buddhist Texts, edited by L. O. Gomez and J. A. Silk, 89–141. Ann Arbor: University of Michigan, 1989.

Seton, Gregory Max. “Defining Wisdom: Ratnākaraśānti’s Sāratamā.” PhD diss., Oxford, 2015.

Shastri, Swami Dwarikadas, ed., Abhidharmakośa & Bhāṣya of Ācārya Vasubandhu with Sphuṭārtha Commentary of Ācārya Yaśomitra. Bauddha Bharati Series 5. Banaras: Bauddha Bharati, 1970.

Skilling, Peter, “Vasubandhu and the Vyakhyayukti Literature,” in Journal of the International Association of Buddhist Studies vol. 23, no. 2, 2000.

Sparham, Gareth (2006–11). Abhisamayālaṃkāra with Vṛtti and Ālokā. 4 vols. Fremont, CA: Jain Publication Company Inc.

Sparham, Gareth (2008–13). Golden Garland of Eloquence: legs bshad gser phreng, 4 vols. Fremont, CA: Jain Publishing Company.

Sparham, Gareth (2022). Trans. The Perfection of Wisdom in Eighteen Thousand Lines (Aṣṭādaśa­sāhasrikā­prajñā­pāramitā, Toh 10). 84000: Translating the Words of the Buddha, 2022.

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

Stein, R.A. La civilization tibétaine. Paris: Dunod, 1962. English translation by J. E. S. Driver, Tibetan Civilization. Stanford, CA: Stanford University Press, 1972.

Suzuki, D. T. The Lankavatara Sutra. London: George Routledge and Sons, 1932.

Szántō, Péter-Dániel. “A Sanskrit Fragment of Daśabalaśrīmitra’s Saṃskṛtāsaṃskṛtaviniścaya (Ch. 29 & 30)” version 18.iv.2017.

Thurman, Robert A. F., trans. The Teaching of Vimalakīrti (Vimala­kīrti­nirdeśa, Toh 176). 84000: Translating the Words of the Buddha, 2017.

Thurman, Robert et al. The Universal Vehicle Discourse Literature. New York: American Institute of Buddhist Studies, 2004.

Tournadre, N. “The Classical Tibetan Cases.” Himalayan Linguistics 9, no. 2 (2010): 87–125.

Tucci, Giuseppe. Minor Buddhist Texts, Part 1. Serie Orientale Roma IX. Roma: IsMeo, 1956.

Ui, Hakuju et al, eds. A Complete Catalogue of the Tibetan Buddhist Canons: Bkaḥ-ḥgyur and Bstan-ḥgyur. Sendai: Tōhoku Imperial University, 1934.

Vaidya, P. L., ed. Lalitavistara. Darbhanga: Mithila Institute, 1958.

van der Kuijp, Leonard W. J. “Some Remarks on the Textual Transmission and Text of Bu ston rin chen grub’s Chos ’byung, a Chronicle of Buddhism in India and Tibet.” Revue d’Etudes Tibétaines 25 (April 2013): 115–93.

Vetter, Tilmann. “Compounds in the Prologue of the Pañcaviṃśatisāhasrikā.” Wiener Zeitschrift für die Kunde Südasiens, Band XXXVII, pp. 45–92, 1993.

Vira, Raghu and Lokesh Chandra. Gilgit Buddhist Manuscripts (revised and enlarged compact facsimile edition) Vol. 1. Bibliotheca Indo-Buddhica Series no. 150. Delhi: Sri Satguru Publications, a division of Indian Books Center, 1995.

Vogel, J. Indian Serpent Lore: Or, The Nāgas in Hindu Legend and Art. London: Arthur Probsthain, 1926.

Whitney, William Dwight. A Sanskrit Grammar. Leipzig: Breitkopf and Härtel; London: Trübner and Co., 1879.

Wogihara, Unrai, ed. Abhisamayālaṃkārālokā Prajñāpāramitā Vyākhyā: The Work of Haribhadra. Tokyo: The Toyo Bunko, 1932–5; reprint ed., Tokyo: Sankibo Buddhist Book Store, 1973.

Yuyama, Akira (1992). “Pañcāśati-, “500” or “50”? With special reference to the Lotus Sutra,” The Dating of the Historical Buddha/Die Datierung des Historischen Buddha, Part 2, 208–33. Edited by Heinz Bechert. Göttingen: Vandenhoek & Ruprecht.

Yuyama, Akira (1976). Prajñā-pāramitā-ratna-guṇa-saṃcaya-gāthā (Sanskrit Recension A). London: Cambridge University Press.

Zacchetti, Stefano (2005). In Praise of the Light. Bibliotheca Philologica et Philosophica Buddhica, Vol. 8. The International Research Institute for Advanced Buddhology. Tokyo: Soka University, 2005.

Zacchetti, Stefano (2014). “Mind the Hermeneutical Gap.” Chinese Buddhism: Past, Present and Future, 157–94.

Zimmermann, Michael. A Buddha within: The Tathāgatagarbhasūtra; the earliest exposition of the Buddha-nature teaching in India. Tokyo: Soka University, 2002.

Zhang, Yisun, ed. Bod rgya tshig mdzod chen mo. Pe-cing: Mi rigs dpe skrun khaṅ, 2000.


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

Definition from the 84000 Glossary of Terms:

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

Located in 54 passages in the translation:

  • i.­108
  • 1.­7-8
  • 1.­15-16
  • 1.­30
  • 1.­36
  • 1.­38
  • 1.­45
  • 1.­69
  • 1.­149
  • 1.­151
  • 4.­23
  • 4.­171
  • 4.­339-340
  • 4.­379
  • 4.­499
  • 4.­564
  • 4.­628-629
  • 4.­638
  • 4.­787
  • 4.­838
  • 4.­874
  • 4.­939-945
  • 4.­992-994
  • 4.­996
  • 4.­1016
  • 4.­1019
  • 4.­1027
  • 4.­1130
  • 5.­67
  • 5.­235
  • 5.­634
  • 5.­659
  • 5.­978-979
  • 5.­1235
  • 5.­1252
  • n.­703
  • n.­740
  • n.­917
  • n.­1224
  • g.­140
  • g.­342
g.­2

Acalā

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

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

Located in 2 passages in the translation:

  • 1.­87
  • g.­339
g.­3

affliction

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

Definition from the 84000 Glossary of Terms:

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

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

In this text:

Also rendered here as afflictive emotion.

Located in 100 passages in the translation:

  • i.­64
  • 1.­21-22
  • 1.­24-25
  • 1.­27-30
  • 1.­34
  • 1.­39
  • 1.­63
  • 1.­69
  • 1.­79
  • 1.­82
  • 1.­88
  • 1.­96
  • 1.­124
  • 1.­186-188
  • 1.­204-205
  • 1.­208-209
  • 1.­211-214
  • 1.­220
  • 1.­226
  • 3.­10
  • 4.­8
  • 4.­47
  • 4.­76
  • 4.­80
  • 4.­120
  • 4.­179
  • 4.­336
  • 4.­510
  • 4.­576-577
  • 4.­757
  • 4.­783
  • 4.­885
  • 4.­890
  • 4.­893
  • 4.­897
  • 4.­910
  • 4.­969
  • 4.­976
  • 4.­985
  • 4.­1008
  • 4.­1017
  • 4.­1024
  • 4.­1027
  • 4.­1031
  • 4.­1049
  • 4.­1051
  • 4.­1056
  • 4.­1078
  • 4.­1185
  • 5.­20
  • 5.­32
  • 5.­80
  • 5.­193
  • 5.­283
  • 5.­309
  • 5.­311
  • 5.­365
  • 5.­369
  • 5.­529
  • 5.­769-770
  • 5.­1146-1147
  • 5.­1152
  • 5.­1248
  • 5.­1252
  • 6.­92-94
  • 6.­98
  • 6.­102
  • n.­50
  • n.­58
  • n.­94
  • n.­107
  • n.­277
  • n.­291
  • n.­295
  • n.­564-565
  • n.­1026
  • n.­1241
  • n.­1525
  • n.­1564
  • g.­114
  • g.­180
  • g.­342
g.­4

aggregates

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

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

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

Located in 79 passages in the translation:

  • i.­52
  • i.­70-71
  • 1.­4
  • 1.­21-22
  • 1.­24-25
  • 1.­27
  • 1.­34
  • 1.­66
  • 1.­91
  • 4.­45-46
  • 4.­91
  • 4.­104
  • 4.­139-140
  • 4.­162
  • 4.­192
  • 4.­214
  • 4.­259
  • 4.­421
  • 4.­451
  • 4.­455-456
  • 4.­460
  • 4.­471-472
  • 4.­476
  • 4.­510
  • 4.­532-533
  • 4.­640
  • 4.­664
  • 4.­680
  • 4.­697
  • 4.­702
  • 4.­709
  • 4.­720
  • 4.­732
  • 4.­838
  • 4.­876
  • 4.­1078
  • 4.­1183
  • 4.­1217
  • 4.­1347
  • 5.­207
  • 5.­246
  • 5.­304
  • 5.­306
  • 5.­392
  • 5.­464-465
  • 5.­489
  • 5.­544
  • 5.­1031
  • 5.­1453
  • 5.­1476
  • 5.­1491
  • 6.­13
  • 6.­73
  • n.­50
  • n.­60
  • n.­120
  • n.­392
  • n.­404
  • n.­419
  • n.­527
  • n.­649
  • n.­1042
  • n.­1067
  • n.­1215
  • n.­1330
  • n.­1662
  • n.­1760
  • n.­1895
  • g.­112
  • g.­290
g.­5

Ānanda

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

Definition from the 84000 Glossary of Terms:

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

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

Located in 8 passages in the translation:

  • 2.­17
  • 5.­154-155
  • 5.­1044
  • 5.­1071-1072
  • n.­247
  • n.­1624
g.­6

ananta

Wylie:
  • mtha’ yas
Tibetan:
  • མཐའ་ཡས།
Sanskrit:
  • ananta

Literally, “infinite,” but here used to refer to a very large number.

Located in 1 passage in the translation:

  • 1.­110
g.­7

annihilation

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

Definition from the 84000 Glossary of Terms:

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

Located in 14 passages in the translation:

  • 4.­303
  • 4.­627
  • 4.­651
  • 4.­709
  • 4.­798
  • 4.­1117
  • 4.­1180
  • 5.­125
  • 5.­328
  • 5.­495
  • 5.­558
  • 5.­1231
  • 5.­1241
  • n.­720
g.­8

applications of mindfulness

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

See “four applications of mindfulness.”

Located in 20 passages in the translation:

  • 1.­4
  • 1.­91
  • 4.­31-33
  • 4.­431
  • 4.­621
  • 4.­762
  • 4.­787
  • 4.­818
  • 4.­987
  • 4.­1217
  • 4.­1230
  • 5.­306
  • 5.­1271
  • 5.­1411
  • 5.­1491
  • n.­82
  • n.­1042
  • n.­1760
g.­9

applied thought

Wylie:
  • rtog pa
Tibetan:
  • རྟོག་པ།
Sanskrit:
  • vitarka

Located in 8 passages in the translation:

  • 1.­8
  • 4.­911
  • 4.­922
  • 4.­925
  • 4.­927
  • 4.­992
  • 5.­458
  • n.­747
g.­10

apprehend

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

Definition from the 84000 Glossary of Terms:

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

Located in 301 passages in the translation:

  • i.­52
  • i.­68
  • i.­72
  • i.­91
  • i.­98
  • i.­112
  • i.­114
  • i.­118
  • 1.­95-96
  • 1.­111-112
  • 1.­114
  • 1.­116-117
  • 1.­119
  • 2.­13
  • 4.­14
  • 4.­17-19
  • 4.­24
  • 4.­31
  • 4.­33
  • 4.­35
  • 4.­79
  • 4.­109
  • 4.­126-127
  • 4.­139
  • 4.­156-157
  • 4.­170
  • 4.­191
  • 4.­220
  • 4.­222-224
  • 4.­261
  • 4.­288
  • 4.­292
  • 4.­300-301
  • 4.­309
  • 4.­318
  • 4.­320
  • 4.­322
  • 4.­353
  • 4.­363
  • 4.­373
  • 4.­376
  • 4.­380
  • 4.­382-383
  • 4.­407-408
  • 4.­413-414
  • 4.­418
  • 4.­455
  • 4.­457-458
  • 4.­461-463
  • 4.­468-469
  • 4.­471
  • 4.­490
  • 4.­503-504
  • 4.­507
  • 4.­510
  • 4.­532
  • 4.­568
  • 4.­574
  • 4.­580-581
  • 4.­583
  • 4.­601
  • 4.­616-617
  • 4.­619
  • 4.­636
  • 4.­640
  • 4.­642-643
  • 4.­660-661
  • 4.­670
  • 4.­678
  • 4.­682
  • 4.­685-686
  • 4.­688
  • 4.­690-691
  • 4.­693
  • 4.­696-697
  • 4.­733
  • 4.­750
  • 4.­754
  • 4.­769
  • 4.­771
  • 4.­780
  • 4.­805
  • 4.­902-904
  • 4.­914
  • 4.­917
  • 4.­942-944
  • 4.­967
  • 4.­1065
  • 4.­1116
  • 4.­1163-1166
  • 4.­1174
  • 4.­1191
  • 4.­1214
  • 4.­1218
  • 4.­1224-1225
  • 4.­1227-1229
  • 4.­1235-1237
  • 4.­1239
  • 4.­1244
  • 4.­1248
  • 4.­1316
  • 4.­1343
  • 5.­112-114
  • 5.­120
  • 5.­122-123
  • 5.­155-156
  • 5.­161
  • 5.­173
  • 5.­203
  • 5.­207
  • 5.­239
  • 5.­262-263
  • 5.­266-267
  • 5.­270
  • 5.­316
  • 5.­320
  • 5.­332-333
  • 5.­335
  • 5.­349
  • 5.­351
  • 5.­360
  • 5.­362
  • 5.­365
  • 5.­380
  • 5.­387-388
  • 5.­399-401
  • 5.­403
  • 5.­407
  • 5.­411
  • 5.­414-418
  • 5.­427
  • 5.­459
  • 5.­464
  • 5.­466
  • 5.­524-525
  • 5.­536
  • 5.­564
  • 5.­589-590
  • 5.­592
  • 5.­613
  • 5.­615
  • 5.­619
  • 5.­624
  • 5.­676-677
  • 5.­750
  • 5.­752-753
  • 5.­756
  • 5.­771-772
  • 5.­778
  • 5.­808
  • 5.­829-831
  • 5.­849
  • 5.­867
  • 5.­900-902
  • 5.­917
  • 5.­938
  • 5.­945
  • 5.­973
  • 5.­979-980
  • 5.­982
  • 5.­995-996
  • 5.­998
  • 5.­1005
  • 5.­1033
  • 5.­1039
  • 5.­1049
  • 5.­1054-1055
  • 5.­1061
  • 5.­1065
  • 5.­1067-1069
  • 5.­1076-1077
  • 5.­1094
  • 5.­1111
  • 5.­1113
  • 5.­1118
  • 5.­1123
  • 5.­1125-1126
  • 5.­1130
  • 5.­1155
  • 5.­1164
  • 5.­1176-1177
  • 5.­1214
  • 5.­1216
  • 5.­1235
  • 5.­1237
  • 5.­1241-1242
  • 5.­1349
  • 5.­1382
  • 5.­1399-1400
  • 5.­1407
  • 5.­1476-1477
  • 6.­5
  • 6.­14
  • 6.­16
  • 6.­25
  • 6.­29-32
  • 6.­36
  • n.­265
  • n.­334
  • n.­404
  • n.­563
  • n.­634
  • n.­755
  • n.­816
  • n.­833
  • n.­933
  • n.­1000
  • n.­1006
  • n.­1008
  • n.­1029
  • n.­1065
  • n.­1283
  • n.­1322
  • n.­1334
  • n.­1410
  • n.­1516
  • n.­1539
  • n.­1552
  • n.­1562
  • n.­1679
  • n.­1682
  • n.­1764
  • n.­1823
  • n.­1828
  • n.­1896
  • n.­1924
  • n.­1941
g.­11

appropriation

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

Definition from the 84000 Glossary of Terms:

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

Located in 11 passages in the translation:

  • 1.­23
  • 1.­218
  • 5.­1415
  • 6.­73
  • 6.­76-77
  • 6.­83
  • n.­52
  • n.­56
  • n.­1887
  • g.­112
g.­12

Arciṣmatī

Wylie:
  • ’od can
Tibetan:
  • འོད་ཅན།
Sanskrit:
  • arciṣmatī

A buddhafield.

Located in 1 passage in the translation:

  • 1.­128
g.­13

ārya

Wylie:
  • ’phags pa
Tibetan:
  • འཕགས་པ།
Sanskrit:
  • ārya

See “noble being.”

Located in 2 passages in the translation:

  • i.­42
  • 5.­70
g.­14

as it really is

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

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

Located in 8 passages in the translation:

  • 1.­126-127
  • 4.­119
  • 5.­273
  • 5.­469-470
  • 5.­509
  • n.­319
g.­15

asaṃkhyeya

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

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

Located in 4 passages in the translation:

  • 1.­92
  • 1.­98
  • 1.­110
  • n.­125
g.­16

Asaṅga

Wylie:
  • thogs med
Tibetan:
  • ཐོགས་མེད།
Sanskrit:
  • asaṅga

Indian commentator from the late fourth– early fifth centuries; closely associated with the works of Maitreya and the Yogācāra philosophical school.

Located in 8 passages in the translation:

  • s.­1
  • i.­15
  • i.­30
  • i.­44
  • n.­221
  • n.­224
  • n.­226
  • n.­966
g.­17

Aṣṭamaka level

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

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

Located in 5 passages in the translation:

  • 4.­1135
  • 5.­809
  • 5.­957
  • n.­832
  • g.­340
g.­18

asura

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

Definition from the 84000 Glossary of Terms:

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

Located in 11 passages in the translation:

  • 1.­72-73
  • 1.­187
  • 4.­678
  • 4.­1009
  • 4.­1169
  • 4.­1174
  • 4.­1182
  • 5.­146
  • n.­190
  • n.­738
g.­19

Avīci

Wylie:
  • mnar med
Tibetan:
  • མནར་མེད།
Sanskrit:
  • avīci

The lowest and most severe among the eight hot hell realms. It is characterized as endless not only in terms of the torment undergone there, but also because of the ceaseless chain of actions and effects experienced, the long lifespan of its denizens, and their being so intensely crowded together that there is no physical space between them.

Located in 1 passage in the translation:

  • 4.­1014
g.­20

basic nature

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

See “intrinsic nature.”

Located in 51 passages in the translation:

  • i.­74
  • 1.­44
  • 1.­123
  • 4.­144
  • 4.­149
  • 4.­213
  • 4.­279-280
  • 4.­487-488
  • 4.­562
  • 4.­570
  • 4.­596
  • 4.­790
  • 4.­795
  • 4.­802
  • 4.­813
  • 4.­1216
  • 4.­1259
  • 4.­1275-1276
  • 4.­1343
  • 5.­243
  • 5.­273
  • 5.­313
  • 5.­341
  • 5.­344
  • 5.­346
  • 5.­353
  • 5.­416
  • 5.­454
  • 5.­464
  • 5.­588
  • 5.­671
  • 5.­870
  • 5.­922
  • 5.­1150
  • 5.­1160
  • 5.­1213
  • 5.­1356
  • 5.­1383
  • 5.­1386
  • 5.­1399-1402
  • 5.­1422
  • n.­744
  • n.­752
  • n.­844
  • n.­989
g.­21

basis of meritorious action

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

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

As an example: a gold coin is a “basis.” Given into the hand of a pauper (the “action”) it becomes a basis for action that makes merit (puṇya­kriyā­vastu). It becomes that because of the giver’s aim‍—stopping the pauper’s hunger. The same gold coin (the basis, Skt vastu), remaining in a person’s pocket, remains a basis as the term is used in the fundamental Buddhist scriptures‍—a place (vastu) where the renunciant is to avoid attachment, but not a basis of meritorious action (puṇya­kriyā­vastu). The bsod nams bya ba (puṇyakriyā), “meritorious action” or work that produces merit, makes the basis into something (the basis) that now is achieving the aim.

Located in 8 passages in the translation:

  • i.­100
  • 4.­301
  • 5.­205-207
  • 5.­213
  • 5.­215
  • 5.­238
g.­22

beings in hell

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

Definition from the 84000 Glossary of Terms:

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

Located in 5 passages in the translation:

  • 1.­76
  • 1.­187
  • 4.­1009
  • 5.­900
  • 5.­908
g.­23

bodhisattva

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

Definition from the 84000 Glossary of Terms:

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

Located in 892 passages in the translation:

  • i.­49
  • i.­52
  • i.­54-59
  • i.­61
  • i.­64-66
  • i.­68-72
  • i.­82
  • i.­93
  • i.­95
  • i.­100-103
  • i.­105-106
  • i.­108
  • i.­111
  • i.­117-119
  • 1.­3
  • 1.­6
  • 1.­12
  • 1.­18
  • 1.­41-49
  • 1.­52-53
  • 1.­56-57
  • 1.­70
  • 1.­72-75
  • 1.­77
  • 1.­79-82
  • 1.­86-88
  • 1.­92
  • 1.­95
  • 1.­97-98
  • 1.­101
  • 1.­103-104
  • 1.­106
  • 1.­109-110
  • 1.­123
  • 1.­125
  • 1.­127
  • 1.­135
  • 1.­139
  • 1.­146
  • 1.­156
  • 1.­161
  • 1.­170
  • 1.­180-181
  • 1.­183
  • 1.­185
  • 1.­191
  • 1.­193-194
  • 1.­200-201
  • 1.­203-204
  • 1.­208
  • 1.­210-211
  • 1.­213-214
  • 1.­216
  • 1.­218
  • 1.­222
  • 1.­226
  • 1.­228
  • 2.­1
  • 2.­3-14
  • 2.­16
  • 3.­1-5
  • 3.­12
  • 3.­19
  • 4.­1-2
  • 4.­4-5
  • 4.­8
  • 4.­12-13
  • 4.­15
  • 4.­18
  • 4.­20
  • 4.­22-23
  • 4.­25-29
  • 4.­31-32
  • 4.­36
  • 4.­40-41
  • 4.­47-48
  • 4.­50-55
  • 4.­61
  • 4.­63
  • 4.­66-68
  • 4.­70
  • 4.­74
  • 4.­81-84
  • 4.­88-93
  • 4.­96
  • 4.­103-105
  • 4.­115
  • 4.­118
  • 4.­120
  • 4.­126
  • 4.­128-130
  • 4.­135
  • 4.­139-140
  • 4.­144-147
  • 4.­150
  • 4.­156
  • 4.­158
  • 4.­168
  • 4.­172
  • 4.­179-180
  • 4.­183-191
  • 4.­193-201
  • 4.­204
  • 4.­212
  • 4.­218-219
  • 4.­221
  • 4.­224
  • 4.­226-227
  • 4.­234
  • 4.­241
  • 4.­244
  • 4.­247-248
  • 4.­251-252
  • 4.­257-258
  • 4.­301
  • 4.­308-310
  • 4.­316
  • 4.­319
  • 4.­321
  • 4.­324
  • 4.­327
  • 4.­337
  • 4.­341-343
  • 4.­370-378
  • 4.­380-381
  • 4.­386
  • 4.­394
  • 4.­400-404
  • 4.­406-417
  • 4.­421-422
  • 4.­424
  • 4.­428
  • 4.­431-432
  • 4.­434
  • 4.­436-453
  • 4.­455-457
  • 4.­459-464
  • 4.­468
  • 4.­471
  • 4.­474
  • 4.­476
  • 4.­486
  • 4.­500
  • 4.­502-503
  • 4.­507
  • 4.­510
  • 4.­532
  • 4.­534-536
  • 4.­538-539
  • 4.­555
  • 4.­557
  • 4.­562
  • 4.­568
  • 4.­572
  • 4.­576-577
  • 4.­587
  • 4.­590
  • 4.­594-595
  • 4.­607
  • 4.­609
  • 4.­611-612
  • 4.­614
  • 4.­616
  • 4.­622
  • 4.­625
  • 4.­629-630
  • 4.­632
  • 4.­644
  • 4.­661
  • 4.­664-666
  • 4.­668
  • 4.­670-671
  • 4.­673
  • 4.­675
  • 4.­677-678
  • 4.­680-681
  • 4.­683-685
  • 4.­687
  • 4.­689
  • 4.­691-693
  • 4.­696-702
  • 4.­707-708
  • 4.­710
  • 4.­713
  • 4.­725
  • 4.­728
  • 4.­745
  • 4.­756
  • 4.­758
  • 4.­760-762
  • 4.­769-772
  • 4.­774
  • 4.­777-778
  • 4.­786
  • 4.­816
  • 4.­818
  • 4.­839
  • 4.­887
  • 4.­910
  • 4.­971
  • 4.­989
  • 4.­1011
  • 4.­1033
  • 4.­1035
  • 4.­1041
  • 4.­1092
  • 4.­1094-1095
  • 4.­1111
  • 4.­1130
  • 4.­1212
  • 4.­1220
  • 4.­1222-1223
  • 4.­1230-1231
  • 4.­1233
  • 4.­1235-1241
  • 4.­1244-1246
  • 4.­1248-1249
  • 4.­1251-1252
  • 4.­1255
  • 4.­1257
  • 4.­1259
  • 4.­1278
  • 4.­1294
  • 4.­1296-1298
  • 4.­1313
  • 4.­1316
  • 4.­1363
  • 5.­6-7
  • 5.­10-12
  • 5.­41
  • 5.­47
  • 5.­49
  • 5.­60
  • 5.­68
  • 5.­87-88
  • 5.­90
  • 5.­96
  • 5.­99
  • 5.­105
  • 5.­130-132
  • 5.­138
  • 5.­143
  • 5.­205-207
  • 5.­209-212
  • 5.­218-219
  • 5.­221-222
  • 5.­226
  • 5.­228
  • 5.­230-231
  • 5.­237
  • 5.­240-241
  • 5.­272
  • 5.­279
  • 5.­294
  • 5.­329-332
  • 5.­337
  • 5.­339
  • 5.­369
  • 5.­376
  • 5.­419-420
  • 5.­425-426
  • 5.­443
  • 5.­529
  • 5.­531-532
  • 5.­537
  • 5.­539
  • 5.­542
  • 5.­549
  • 5.­565
  • 5.­569-570
  • 5.­576
  • 5.­612
  • 5.­615
  • 5.­623-627
  • 5.­633-634
  • 5.­638
  • 5.­644
  • 5.­657-662
  • 5.­665-666
  • 5.­668-671
  • 5.­675
  • 5.­679-680
  • 5.­710-711
  • 5.­713
  • 5.­719
  • 5.­721
  • 5.­723-725
  • 5.­728
  • 5.­733-734
  • 5.­736-737
  • 5.­740
  • 5.­743
  • 5.­745
  • 5.­751-754
  • 5.­763
  • 5.­767
  • 5.­773
  • 5.­780
  • 5.­783
  • 5.­786-787
  • 5.­791
  • 5.­794
  • 5.­797-798
  • 5.­800-804
  • 5.­807-811
  • 5.­813
  • 5.­816-817
  • 5.­821
  • 5.­828
  • 5.­830
  • 5.­835-836
  • 5.­839
  • 5.­842
  • 5.­845-849
  • 5.­854
  • 5.­856
  • 5.­858-859
  • 5.­861
  • 5.­863-867
  • 5.­869
  • 5.­871-873
  • 5.­875-878
  • 5.­880
  • 5.­884-887
  • 5.­889-893
  • 5.­895-896
  • 5.­898
  • 5.­903
  • 5.­905
  • 5.­912
  • 5.­922
  • 5.­930
  • 5.­938-942
  • 5.­953-954
  • 5.­979-981
  • 5.­984
  • 5.­990-993
  • 5.­998
  • 5.­1000
  • 5.­1002
  • 5.­1007-1009
  • 5.­1014-1015
  • 5.­1017
  • 5.­1021
  • 5.­1023
  • 5.­1025
  • 5.­1033-1034
  • 5.­1038
  • 5.­1040-1041
  • 5.­1044
  • 5.­1054-1055
  • 5.­1060
  • 5.­1062
  • 5.­1066-1067
  • 5.­1069
  • 5.­1072
  • 5.­1084
  • 5.­1086-1088
  • 5.­1091
  • 5.­1095
  • 5.­1118-1119
  • 5.­1123
  • 5.­1125-1127
  • 5.­1134
  • 5.­1140-1141
  • 5.­1143
  • 5.­1148
  • 5.­1159
  • 5.­1164-1165
  • 5.­1173
  • 5.­1175
  • 5.­1177-1179
  • 5.­1181
  • 5.­1214
  • 5.­1219
  • 5.­1225
  • 5.­1235
  • 5.­1237-1238
  • 5.­1245
  • 5.­1273
  • 5.­1342
  • 5.­1349
  • 5.­1360
  • 5.­1362
  • 5.­1381
  • 5.­1383-1384
  • 5.­1393-1394
  • 5.­1397
  • 5.­1399-1400
  • 5.­1405
  • 5.­1414
  • 5.­1418-1420
  • 5.­1425
  • 5.­1431
  • 5.­1433
  • 5.­1439-1441
  • 5.­1443
  • 5.­1450
  • 5.­1454-1455
  • 6.­2-4
  • 6.­18
  • 6.­20
  • 6.­25
  • 6.­31-32
  • 6.­35
  • 6.­37
  • 6.­66-67
  • 6.­69-71
  • 6.­74-77
  • 6.­83
  • 6.­93-94
  • 6.­102
  • n.­77-78
  • n.­91
  • n.­98
  • n.­106-107
  • n.­113
  • n.­118
  • n.­123
  • n.­157
  • n.­162
  • n.­205
  • n.­208
  • n.­213-214
  • n.­229
  • n.­234
  • n.­246
  • n.­253
  • n.­268
  • n.­273
  • n.­295
  • n.­301-302
  • n.­305
  • n.­307
  • n.­309
  • n.­377
  • n.­381
  • n.­433
  • n.­438
  • n.­452
  • n.­460
  • n.­467
  • n.­476
  • n.­485
  • n.­487
  • n.­496
  • n.­504
  • n.­527
  • n.­635
  • n.­643
  • n.­648-649
  • n.­668
  • n.­718-719
  • n.­734
  • n.­738
  • n.­812
  • n.­893
  • n.­902
  • n.­969
  • n.­1000
  • n.­1013
  • n.­1064-1065
  • n.­1075
  • n.­1138
  • n.­1155
  • n.­1187
  • n.­1241
  • n.­1372
  • n.­1420
  • n.­1442
  • n.­1470
  • n.­1479
  • n.­1490
  • n.­1492-1493
  • n.­1501-1502
  • n.­1510
  • n.­1513
  • n.­1516
  • n.­1530
  • n.­1532
  • n.­1543
  • n.­1546
  • n.­1549-1550
  • n.­1552
  • n.­1555-1556
  • n.­1559
  • n.­1561-1562
  • n.­1567
  • n.­1588
  • n.­1591
  • n.­1593
  • n.­1607
  • n.­1609
  • n.­1614
  • n.­1623-1624
  • n.­1638
  • n.­1646
  • n.­1657
  • n.­1678
  • n.­1682
  • n.­1710
  • n.­1721
  • n.­1723
  • n.­1759
  • n.­1769
  • n.­1773
  • n.­1814
  • n.­1823
  • n.­1837
  • n.­1839
  • n.­1842-1843
  • n.­1856
  • n.­1859
  • n.­1865
  • n.­1875
  • n.­1886
  • n.­1891
  • n.­1896
  • n.­1912
  • n.­1929
  • n.­1933
  • g.­2
  • g.­21
  • g.­24
  • g.­67
  • g.­138
  • g.­194
  • g.­216
  • g.­244
  • g.­248
  • g.­249
  • g.­252
  • g.­271
  • g.­272
  • g.­280
  • g.­339
  • g.­340
  • g.­356
  • g.­366
  • g.­384
g.­24

Bodhisattva level

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

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

Located in 3 passages in the translation:

  • 1.­183
  • 4.­500
  • 5.­963
g.­25

Brahmā

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

Definition from the 84000 Glossary of Terms:

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

Located in 25 passages in the translation:

  • i.­58
  • 1.­29
  • 1.­88
  • 1.­174
  • 1.­176-177
  • 4.­55
  • 4.­179
  • 4.­701
  • 4.­880
  • 4.­968
  • 4.­999
  • 4.­1003
  • 4.­1009
  • 4.­1014
  • 4.­1184-1185
  • 5.­240
  • 5.­1020
  • 5.­1331
  • 5.­1415
  • 5.­1463
  • n.­288
  • n.­1786
  • g.­26
g.­26

Brahmaloka

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

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

Located in 1 passage in the translation:

  • 4.­330
g.­27

brahmin

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

Definition from the 84000 Glossary of Terms:

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

Located in 5 passages in the translation:

  • i.­58
  • 1.­88
  • 1.­109
  • 4.­999
  • n.­1148
g.­28

Buddha level

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

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

Located in 9 passages in the translation:

  • 1.­211
  • 3.­13
  • 4.­436
  • 4.­1183
  • 5.­643
  • 5.­964
  • n.­219
  • n.­1564
  • g.­340
g.­29

buddhadharma

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

The term can mean “teachings of the Buddha” or “buddha qualities.” In the latter sense, it is sometimes used as a general term, and sometimes it refers to sets such as the ten powers, the four fearlessnesses, the four detailed and thorough knowledges, the eighteen distinct attributes of a buddha, and so forth; or, more specifically, to another set of eighteen: the ten powers; the four fearlessnesses; mindfulness of body, speech, and mind; and great compassion.

Located in 53 passages in the translation:

  • i.­51
  • i.­63
  • i.­84
  • 1.­91
  • 1.­97
  • 1.­124
  • 1.­211
  • 4.­6-7
  • 4.­10
  • 4.­64-65
  • 4.­162
  • 4.­246
  • 4.­334
  • 4.­336
  • 4.­341
  • 4.­364
  • 4.­369-370
  • 4.­435
  • 4.­469
  • 4.­471
  • 4.­496
  • 4.­517
  • 4.­526
  • 4.­534
  • 4.­912
  • 4.­990
  • 4.­1183
  • 4.­1312
  • 5.­102-103
  • 5.­130-131
  • 5.­142
  • 5.­154
  • 5.­207
  • 5.­463
  • 5.­606
  • 5.­1041
  • 5.­1210
  • 5.­1219
  • 5.­1439
  • 6.­3-4
  • 6.­38
  • 6.­56
  • 6.­65
  • n.­341
  • n.­1241
  • n.­1957
  • g.­160
g.­30

caitya

Wylie:
  • mchod rten
Tibetan:
  • མཆོད་རྟེན།
Sanskrit:
  • caitya

Definition from the 84000 Glossary of Terms:

The Tibetan translates both stūpa and caitya with the same word, mchod rten, meaning “basis” or “recipient” of “offerings” or “veneration.” Pali: cetiya.

A caitya, although often synonymous with stūpa, can also refer to any site, sanctuary or shrine that is made for veneration, and may or may not contain relics.

A stūpa, literally “heap” or “mound,” is a mounded or circular structure usually containing relics of the Buddha or the masters of the past. It is considered to be a sacred object representing the awakened mind of a buddha, but the symbolism of the stūpa is complex, and its design varies throughout the Buddhist world. Stūpas continue to be erected today as objects of veneration and merit making.

Located in 3 passages in the translation:

  • 5.­144
  • 5.­1279
  • n.­145
g.­31

calm abiding

Wylie:
  • zhi gnas
Tibetan:
  • ཞི་གནས།
Sanskrit:
  • śamatha

Refers to the meditative practice of calming the mind to rest free from the disturbance of thought. One of the two basic forms of Buddhist meditation, the other being insight.

Located in 16 passages in the translation:

  • 1.­49
  • 4.­53
  • 4.­497
  • 4.­851
  • 4.­872
  • 4.­884
  • 4.­985
  • 4.­990
  • 5.­191
  • 5.­1010
  • n.­67
  • n.­797
  • n.­819
  • n.­888
  • n.­1668
  • g.­307
g.­32

Cāturmahā­rājika

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

Definition from the 84000 Glossary of Terms:

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

Located in 1 passage in the translation:

  • 4.­1009
g.­33

causal sign

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

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

Located in 123 passages in the translation:

  • i.­52
  • i.­75
  • i.­86
  • i.­98
  • i.­100
  • 1.­57-58
  • 1.­60
  • 1.­86-87
  • 4.­38
  • 4.­93
  • 4.­98
  • 4.­187
  • 4.­214
  • 4.­218
  • 4.­221-222
  • 4.­317-318
  • 4.­565
  • 4.­567
  • 4.­575-580
  • 4.­586-587
  • 4.­610-611
  • 4.­616-618
  • 4.­698-699
  • 4.­755
  • 4.­765
  • 4.­892
  • 4.­925
  • 4.­941
  • 4.­1153
  • 5.­34
  • 5.­166
  • 5.­171-172
  • 5.­183-184
  • 5.­209
  • 5.­214
  • 5.­229-231
  • 5.­239
  • 5.­263
  • 5.­335-336
  • 5.­357
  • 5.­403-404
  • 5.­413
  • 5.­432
  • 5.­485
  • 5.­490
  • 5.­564
  • 5.­570
  • 5.­581
  • 5.­835-836
  • 5.­860
  • 5.­976
  • 5.­990
  • 5.­1014
  • 5.­1019
  • 5.­1087
  • 5.­1106
  • 5.­1139
  • 5.­1183
  • 5.­1203
  • 5.­1235
  • 5.­1248
  • 5.­1421
  • 5.­1482
  • 5.­1488
  • 6.­6-8
  • 6.­11-14
  • 6.­23-30
  • 6.­32-33
  • 6.­35
  • 6.­39
  • 6.­43-44
  • 6.­63
  • n.­92
  • n.­94
  • n.­112
  • n.­564-567
  • n.­1098
  • n.­1224
  • n.­1283
  • n.­1491
  • n.­1589
  • n.­1839
  • n.­1940
  • n.­1943
  • n.­1957
g.­34

certification of dharmas

Wylie:
  • chos skyon med pa nyid
Tibetan:
  • ཆོས་སྐྱོན་མེད་པ་ཉིད།
Sanskrit:
  • dharma­niyama­tā

Located in 12 passages in the translation:

  • 4.­88
  • 4.­510
  • 4.­519
  • 4.­528
  • 4.­534
  • 4.­1183
  • 4.­1217
  • 5.­608-610
  • 5.­1375
  • n.­990
g.­35

clairvoyance

Wylie:
  • mngon par shes pa
Tibetan:
  • མངོན་པར་ཤེས་པ།
Sanskrit:
  • abhijñā

The clairvoyances are listed as either five or six. The first five are the divine eye, divine ear, performance of miraculous power, recollection of past lives, and knowing others’ thoughts. A sixth, knowing that all outflows have been eliminated, is often added. The first five are attained through concentration (dhyāna) and are sometimes described as worldly, as they can be attained to some extent by non-Buddhist yogins, while the sixth is supramundane and attained only by realization‍.

Located in 46 passages in the translation:

  • i.­67
  • i.­119
  • 1.­29
  • 1.­32
  • 1.­69
  • 1.­80
  • 1.­99
  • 1.­103
  • 1.­124
  • 1.­132
  • 4.­40
  • 4.­57
  • 4.­171
  • 4.­230
  • 4.­289
  • 4.­309
  • 4.­332-335
  • 4.­380-381
  • 4.­510
  • 4.­985
  • 4.­990
  • 4.­993
  • 4.­997
  • 5.­90
  • 5.­204
  • 5.­235
  • 5.­832
  • 5.­898
  • 5.­1234-1236
  • 5.­1243
  • 5.­1250
  • 5.­1449-1450
  • 6.­78
  • 6.­96
  • n.­99
  • n.­107
  • n.­322
  • n.­1891
  • g.­113
g.­36

clear light

Wylie:
  • ’od gsal ba
Tibetan:
  • འོད་གསལ་བ།
Sanskrit:
  • prabhāsvara

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

Located in 5 passages in the translation:

  • i.­74
  • 1.­154
  • 4.­487-488
  • 4.­980
g.­37

clear realization

Wylie:
  • mngon par rtogs pa
Tibetan:
  • མངོན་པར་རྟོགས་པ།
Sanskrit:
  • abhisamaya

A samaya is a coming together, in this case of an object known and something that knows it; the abhi means “toward” or else adds an intensity to the act.

Located in 26 passages in the translation:

  • i.­114
  • 1.­167
  • 4.­582
  • 4.­585
  • 4.­953
  • 4.­1314-1315
  • 4.­1322-1323
  • 4.­1333
  • 5.­314
  • 5.­370
  • 5.­549
  • 5.­574-576
  • 5.­614
  • 5.­829-830
  • 5.­1221
  • 5.­1242
  • 5.­1467
  • n.­263
  • n.­1539
  • n.­1760
  • n.­1764
g.­38

concentration

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

Definition from the 84000 Glossary of Terms:

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

Located in 68 passages in the translation:

  • 1.­38
  • 1.­69
  • 1.­129
  • 1.­132
  • 1.­134
  • 1.­151
  • 4.­23
  • 4.­40
  • 4.­169
  • 4.­181
  • 4.­183
  • 4.­254
  • 4.­325-327
  • 4.­351
  • 4.­572
  • 4.­671
  • 4.­752
  • 4.­755
  • 4.­757
  • 4.­816
  • 4.­912
  • 4.­922
  • 4.­925
  • 4.­928-929
  • 4.­931-933
  • 4.­935
  • 4.­942-946
  • 4.­954
  • 4.­986
  • 4.­992-993
  • 4.­996
  • 5.­235
  • 5.­306
  • 5.­634
  • 5.­683
  • 5.­688
  • 5.­693
  • 5.­698
  • 5.­700
  • 5.­709
  • 5.­832
  • 5.­1236
  • 5.­1261
  • n.­75
  • n.­288
  • n.­309
  • n.­703
  • n.­706
  • n.­747
  • n.­821
  • n.­1156
  • g.­26
  • g.­35
  • g.­119
  • g.­134
  • g.­222
  • g.­299
  • g.­342
g.­39

conceptualization

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

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

Located in 99 passages in the translation:

  • i.­98
  • 1.­60
  • 1.­86
  • 1.­183
  • 3.­10
  • 3.­14
  • 4.­20
  • 4.­24-25
  • 4.­79
  • 4.­93
  • 4.­98
  • 4.­114-115
  • 4.­163
  • 4.­248
  • 4.­264
  • 4.­304
  • 4.­424-428
  • 4.­430-432
  • 4.­487
  • 4.­494-496
  • 4.­576
  • 4.­587
  • 4.­629
  • 4.­638
  • 4.­704-705
  • 4.­709
  • 4.­733
  • 4.­772
  • 4.­945
  • 4.­1031
  • 4.­1056
  • 4.­1076
  • 4.­1113
  • 4.­1125
  • 4.­1315-1316
  • 5.­156
  • 5.­162
  • 5.­169
  • 5.­172
  • 5.­183
  • 5.­185
  • 5.­190
  • 5.­193
  • 5.­231
  • 5.­266
  • 5.­309
  • 5.­311
  • 5.­320
  • 5.­350
  • 5.­365
  • 5.­368
  • 5.­431-432
  • 5.­451
  • 5.­484
  • 5.­496
  • 5.­509
  • 5.­537
  • 5.­631
  • 5.­976
  • 5.­1014
  • 5.­1145
  • 5.­1168
  • 5.­1233
  • 5.­1389
  • 5.­1469
  • 5.­1471
  • 5.­1479
  • 6.­33-35
  • 6.­44-46
  • 6.­48
  • 6.­54
  • 6.­75
  • 6.­77
  • 6.­80
  • n.­374
  • n.­421
  • n.­467
  • n.­474
  • n.­1283
  • n.­1636
  • n.­1918
  • n.­1966
g.­40

conceptualized

Wylie:
  • rnam par brtags pa
Tibetan:
  • རྣམ་པར་བརྟགས་པ།
Sanskrit:
  • vikalpita

One of the three natures, used in the sense of “other-powered.”

Located in 58 passages in the translation:

  • i.­54
  • i.­61
  • i.­78
  • i.­118
  • 1.­87
  • 1.­118
  • 2.­16
  • 3.­10
  • 4.­25
  • 4.­110-111
  • 4.­216
  • 4.­499
  • 4.­534
  • 4.­542
  • 4.­544-547
  • 4.­551
  • 4.­557
  • 4.­772
  • 4.­889
  • 5.­7
  • 5.­82
  • 5.­155
  • 5.­162
  • 5.­315
  • 5.­318
  • 5.­484
  • 5.­490-491
  • 5.­541
  • 5.­605
  • 5.­1145-1146
  • 5.­1349
  • 6.­38
  • 6.­42
  • 6.­44-46
  • 6.­48
  • 6.­54
  • 6.­56
  • 6.­58
  • 6.­61-62
  • n.­449
  • n.­565
  • n.­1108
  • n.­1963
  • n.­1966
  • g.­14
  • g.­39
  • g.­173
  • g.­321
  • g.­352
g.­41

conduct

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

Located in 35 passages in the translation:

  • 1.­29
  • 1.­42
  • 1.­44
  • 1.­48
  • 1.­56
  • 1.­95
  • 1.­98
  • 1.­100
  • 1.­109
  • 1.­111
  • 1.­122-124
  • 1.­127
  • 1.­131
  • 1.­141
  • 3.­5
  • 3.­12
  • 3.­17-18
  • 4.­20
  • 4.­61
  • 4.­742
  • 4.­885
  • 4.­914
  • 4.­985
  • 4.­1080
  • 4.­1133
  • 4.­1166
  • 5.­563
  • 5.­1143
  • n.­78
  • n.­136
  • n.­517
  • g.­214
g.­42

confident readiness

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

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

Located in 2 passages in the translation:

  • 5.­90
  • g.­262
g.­43

confusion

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

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

Located in 15 passages in the translation:

  • 1.­187-188
  • 4.­25
  • 4.­471-472
  • 4.­477
  • 4.­510
  • 4.­900
  • 4.­955
  • 4.­990
  • 4.­1050
  • 5.­300
  • 5.­472
  • g.­168
  • g.­171
g.­44

consciousness

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

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

Located in 84 passages in the translation:

  • i.­61
  • i.­78
  • 1.­26
  • 1.­60
  • 1.­87
  • 1.­93
  • 1.­121
  • 4.­122-123
  • 4.­125
  • 4.­127
  • 4.­186
  • 4.­204
  • 4.­207
  • 4.­209-210
  • 4.­278
  • 4.­281
  • 4.­284
  • 4.­320
  • 4.­449
  • 4.­462
  • 4.­473
  • 4.­529
  • 4.­541
  • 4.­544
  • 4.­580
  • 4.­624
  • 4.­648
  • 4.­678
  • 4.­691
  • 4.­693
  • 4.­702
  • 4.­828
  • 4.­864
  • 4.­901
  • 4.­939-940
  • 4.­977
  • 4.­1115
  • 4.­1183
  • 4.­1188
  • 4.­1202
  • 4.­1217
  • 4.­1258
  • 4.­1276
  • 4.­1293
  • 5.­78-79
  • 5.­161
  • 5.­298
  • 5.­306
  • 5.­318
  • 5.­349
  • 5.­392
  • 5.­470
  • 5.­504
  • 5.­522
  • 5.­524
  • 5.­619
  • 5.­1058
  • 6.­6
  • 6.­11
  • 6.­30
  • 6.­32
  • 6.­41
  • n.­288
  • n.­489
  • n.­494-495
  • n.­565
  • n.­789
  • n.­840
  • n.­1224
  • n.­1275
  • n.­1387
  • n.­1760
  • n.­1789
  • n.­1829
  • n.­1957
  • n.­1961
  • g.­4
  • g.­79
  • g.­359
g.­45

constituent

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

Definition from the 84000 Glossary of Terms:

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

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

In this text:

Also rendered here as “element.”

Located in 48 passages in the translation:

  • 1.­4
  • 1.­91
  • 4.­46
  • 4.­106
  • 4.­119
  • 4.­171
  • 4.­259
  • 4.­421
  • 4.­456
  • 4.­465
  • 4.­471-472
  • 4.­476
  • 4.­510
  • 4.­517
  • 4.­532-533
  • 4.­640
  • 4.­698
  • 4.­702
  • 4.­720
  • 4.­838-839
  • 4.­856
  • 4.­976-977
  • 4.­982
  • 4.­1186
  • 4.­1260
  • 5.­207
  • 5.­489
  • 5.­1296
  • 5.­1390
  • 5.­1476
  • 5.­1491
  • 6.­13
  • n.­779
  • n.­840-841
  • n.­968
  • n.­1042
  • n.­1468
  • n.­1760
  • n.­1789
  • n.­1865
  • g.­79
  • g.­84
  • g.­290
g.­46

contact

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

Located in 14 passages in the translation:

  • 1.­26
  • 4.­1185
  • 4.­1203
  • 4.­1217
  • 5.­306
  • 5.­1446
  • 6.­93-94
  • n.­222
  • n.­1275
  • n.­1886-1887
  • g.­296
  • g.­297
g.­47

controlling power

Wylie:
  • byin gyis brlabs
  • byin gyis rlob
Tibetan:
  • བྱིན་གྱིས་བརླབས།
  • བྱིན་གྱིས་རློབ།
Sanskrit:
  • adhiṣṭhāna

Also rendered here as sustaining power.

Located in 2 passages in the translation:

  • 1.­45
  • 1.­109
g.­48

conventional reality

Wylie:
  • kun rdzob
Tibetan:
  • ཀུན་རྫོབ།
Sanskrit:
  • saṃvṛti

Conveys the relative or conventional view of the world according to the understanding of ordinary unawakened beings. This is distinguished from the ultimate truth, which conveys the understanding of phenomena as they really are. Saṃvṛti literally means “covered” or “concealed,” implying that the relative reality seen by ordinary beings seems to be convincingly real, but it is ultimately, in its actual state, illusory and unreal.

Located in 6 passages in the translation:

  • i.­69
  • i.­109
  • 6.­26
  • 6.­28-29
  • n.­1773
g.­49

craving

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

Definition from the 84000 Glossary of Terms:

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

Located in 16 passages in the translation:

  • 1.­29-30
  • 4.­93
  • 4.­137
  • 4.­497
  • 4.­650-651
  • 4.­654
  • 4.­1059
  • 5.­222
  • 5.­527
  • 5.­610
  • 5.­1455
  • n.­52
  • n.­1470
  • n.­1887
g.­50

cultivate

Wylie:
  • sgom
Tibetan:
  • སྒོམ།
Sanskrit:
  • √bhū
  • bhāvayati

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

Located in 24 passages in the translation:

  • 1.­69
  • 1.­171
  • 2.­6
  • 4.­4
  • 4.­25
  • 4.­36
  • 4.­40
  • 4.­45
  • 4.­52
  • 4.­292
  • 4.­336
  • 4.­431
  • 4.­563
  • 4.­870
  • 4.­945
  • 5.­938
  • 5.­991
  • 5.­1002
  • 5.­1021
  • 5.­1050
  • 5.­1371
  • 6.­66
  • n.­233
  • n.­1607
g.­51

cyclic existence

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

Definition from the 84000 Glossary of Terms:

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

Located in 12 passages in the translation:

  • i.­111
  • 1.­69
  • 1.­97
  • 5.­369
  • 5.­1057-1058
  • n.­1875
  • g.­43
  • g.­55
  • g.­168
  • g.­171
  • g.­299
g.­52

Daṃṣṭrāsena

Wylie:
  • mche ba’i sde
Tibetan:
  • མཆེ་བའི་སྡེ།
Sanskrit:
  • daṃṣṭrāsena

Definition from the 84000 Glossary of Terms:

A late eighth or early ninth century Kashmiri scholar, considered to be the author of at least one of the two “bṛhaṭṭīkā” commentaries on the long Prajñāpāramitā sūtras. The spellings Daṃṣṭrasena and Daṃṣṭrāsena are both found, as well as several alternatives such as Daṃṣṭasena and Diṣṭasena.

Located in 15 passages in the translation:

  • s.­1
  • i.­2
  • i.­14-15
  • i.­22-25
  • i.­31-32
  • i.­34-35
  • i.­41
  • i.­44
  • n.­80
g.­53

Darśana level

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

Lit. “Seeing level.” The fourth of the ten levels traversed by all practitioners, from the level of an ordinary person until reaching buddhahood. It is equivalent to the level of a stream enterer. See “ten levels.”

Located in 4 passages in the translation:

  • 1.­208
  • 4.­1136
  • 5.­958
  • g.­340
g.­54

defilement

Wylie:
  • kun nas nyon mongs pa
Tibetan:
  • ཀུན་ནས་ཉོན་མོངས་པ།
Sanskrit:
  • saṃkleśa

Definition from the 84000 Glossary of Terms:

A term meaning defilement, impurity, and pollution, broadly referring to cognitive and emotional factors that disturb and obscure the mind. As the self-perpetuating process of affliction in the minds of beings, it is a synonym for saṃsāra. It is often paired with its opposite, vyavadāna, meaning “purification.”

Located in 71 passages in the translation:

  • i.­102
  • i.­108
  • 1.­25-27
  • 1.­30
  • 1.­63
  • 1.­91
  • 1.­131
  • 1.­183
  • 1.­222
  • 4.­88-89
  • 4.­203-206
  • 4.­213
  • 4.­273-276
  • 4.­428
  • 4.­472
  • 4.­642-643
  • 4.­663
  • 4.­696-697
  • 4.­702
  • 4.­737
  • 4.­876
  • 4.­880
  • 4.­886
  • 4.­980
  • 4.­992
  • 4.­1007
  • 4.­1020
  • 4.­1186
  • 4.­1334
  • 5.­107
  • 5.­187
  • 5.­194
  • 5.­241
  • 5.­287-288
  • 5.­313
  • 5.­327
  • 5.­361
  • 5.­365
  • 5.­400
  • 5.­454
  • 5.­492
  • 5.­575
  • 5.­664
  • 5.­910
  • 5.­987-988
  • 5.­1030-1031
  • 5.­1041
  • 5.­1211
  • 5.­1382
  • 6.­17
  • n.­50
  • n.­386
  • n.­1042
  • n.­1760
  • g.­255
  • g.­339
  • g.­342
g.­55

deliverance

Wylie:
  • rnam par thar pa
  • rnam par grol ba
Tibetan:
  • རྣམ་པར་ཐར་པ།
  • རྣམ་པར་གྲོལ་བ།
Sanskrit:
  • vimokṣa

In its most general sense, this term refers to the state of freedom from suffering and cyclic existence, or saṃsāra, that is the goal of the Buddhist path. More specifically, the term may refer to a category of advanced meditative attainment known as the “eight deliverances.”

Located in 8 passages in the translation:

  • 1.­69
  • 4.­942
  • 4.­945-946
  • 4.­992
  • 4.­996
  • 5.­1261
  • g.­75
g.­56

dependent nature

Wylie:
  • gzhan gyi dbang gi ngo bo
Tibetan:
  • གཞན་གྱི་དབང་གི་ངོ་བོ།
Sanskrit:
  • paratantrasvabhāva

One of the three natures. Also rendered here as “other-powered.”

Located in 3 passages in the translation:

  • 6.­40-41
  • 6.­55
g.­57

dependent origination

Wylie:
  • rten cing ’brel bar ’byung ba
Tibetan:
  • རྟེན་ཅིང་འབྲེལ་བར་འབྱུང་བ།
Sanskrit:
  • pratītya­samutpāda

The relative nature of phenomena, which arise in dependence on causes and conditions. Together with the four noble truths, this was the first teaching given by the Buddha. When this appears as plural in the translation, it refers to dharmas as dependently originated.

Located in 26 passages in the translation:

  • 1.­4
  • 1.­57
  • 1.­121
  • 4.­80
  • 4.­120
  • 4.­122-125
  • 4.­216
  • 4.­259
  • 4.­456
  • 4.­702
  • 4.­720
  • 4.­808
  • 4.­1206
  • 4.­1260
  • 4.­1264
  • 5.­12
  • 5.­301
  • 5.­489
  • n.­404
  • n.­885
  • n.­1042
  • n.­1647
  • g.­290
g.­58

desire realm

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

Definition from the 84000 Glossary of Terms:

In Buddhist cosmology, this is our own realm, the lowest and most coarse of the three realms of saṃsāra. It is called this because beings here are characterized by their strong longing for and attachment to the pleasures of the senses. The desire realm includes hell beings, hungry ghosts, animals, humans, asuras, and the lowest six heavens of the gods‍—from the Heaven of the Four Great Kings (cāturmahā­rājika) up to the Heaven of Making Use of Others’ Emanations (para­nirmita­vaśa­vartin). Located above the desire realm is the form realm (rūpadhātu) and the formless realm (ārūpyadhātu).

Located in 23 passages in the translation:

  • 1.­36
  • 1.­91
  • 4.­329
  • 4.­471
  • 4.­701
  • 4.­943-944
  • 4.­978
  • 4.­983
  • 4.­990
  • 4.­1009
  • 4.­1175-1177
  • 4.­1181
  • 5.­240
  • 5.­316
  • n.­277
  • n.­288
  • n.­1497
  • g.­353
  • g.­360
  • g.­366
g.­59

dhāraṇī

Wylie:
  • gzungs
Tibetan:
  • གཟུངས།
Sanskrit:
  • dhāraṇī

Definition from the 84000 Glossary of Terms:

The term dhāraṇī has the sense of something that “holds” or “retains,” and so it can refer to the special capacity of practitioners to memorize and recall detailed teachings. It can also refer to a verbal expression of the teachings‍—an incantation, spell, or mnemonic formula‍—that distills and “holds” essential points of the Dharma and is used by practitioners to attain mundane and supramundane goals. The same term is also used to denote texts that contain such formulas.

Located in 31 passages in the translation:

  • i.­56
  • i.­84
  • 1.­42-48
  • 1.­51-53
  • 1.­55-57
  • 1.­69
  • 1.­124
  • 4.­554
  • 4.­1035
  • 4.­1040-1042
  • 5.­1072
  • 5.­1344
  • n.­79
  • n.­85-87
  • n.­1156
  • n.­1816
  • g.­60
g.­60

dhāraṇī gateway

Wylie:
  • gzungs kyi sgo
Tibetan:
  • གཟུངས་ཀྱི་སྒོ།
Sanskrit:
  • dhāraṇīmukha

As a magical formula, a dhāraṇī constitutes a gateway to the infinite qualities of awakening, the awakened state itself, and the various forms of buddha activity. Also rendered here as “dhāraṇī door.” See also “dhāraṇī.”

Located in 14 passages in the translation:

  • i.­53
  • i.­84
  • 1.­50
  • 1.­109
  • 1.­125
  • 4.­437
  • 4.­787
  • 4.­985
  • 4.­1034
  • 4.­1042
  • 4.­1168
  • 4.­1209
  • 5.­1072
  • n.­84
g.­61

dharma

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

Definition from the 84000 Glossary of Terms:

The term dharma conveys ten different meanings, according to Vasubandhu’s Vyākhyā­yukti. The primary meanings are as follows: the doctrine taught by the Buddha (Dharma); the ultimate reality underlying and expressed through the Buddha’s teaching (Dharma); the trainings that the Buddha’s teaching stipulates (dharmas); the various awakened qualities or attainments acquired through practicing and realizing the Buddha’s teaching (dharmas); qualities or aspects more generally, i.e., phenomena or phenomenal attributes (dharmas); and mental objects (dharmas).

Located in 973 passages in the translation:

  • i.­44
  • i.­49
  • i.­52-53
  • i.­57
  • i.­61
  • i.­65-66
  • i.­68-69
  • i.­72-73
  • i.­75-76
  • i.­79
  • i.­84
  • i.­93
  • i.­95
  • i.­101-106
  • i.­108
  • i.­114
  • i.­117-118
  • 1.­6-8
  • 1.­12
  • 1.­40
  • 1.­44
  • 1.­48-52
  • 1.­57
  • 1.­60
  • 1.­69
  • 1.­73
  • 1.­76-79
  • 1.­85-88
  • 1.­91
  • 1.­93
  • 1.­103-104
  • 1.­106-107
  • 1.­109
  • 1.­123
  • 1.­130
  • 1.­139-140
  • 1.­142
  • 1.­160-161
  • 1.­170
  • 1.­173
  • 1.­179
  • 1.­191
  • 1.­197
  • 1.­201
  • 1.­208
  • 1.­210-211
  • 1.­213
  • 2.­1
  • 2.­3-4
  • 2.­6
  • 2.­11
  • 3.­1
  • 3.­6
  • 3.­9
  • 3.­13
  • 3.­20
  • 4.­1-2
  • 4.­4
  • 4.­12
  • 4.­14
  • 4.­16
  • 4.­25
  • 4.­28
  • 4.­32
  • 4.­39-40
  • 4.­45
  • 4.­49-53
  • 4.­66
  • 4.­75
  • 4.­77-78
  • 4.­85
  • 4.­91
  • 4.­104
  • 4.­106-108
  • 4.­110
  • 4.­113
  • 4.­116-120
  • 4.­123
  • 4.­125-126
  • 4.­128
  • 4.­130
  • 4.­134-135
  • 4.­137
  • 4.­139
  • 4.­141
  • 4.­143
  • 4.­155
  • 4.­158-159
  • 4.­161-163
  • 4.­170-171
  • 4.­175
  • 4.­187
  • 4.­189-190
  • 4.­192-193
  • 4.­195-196
  • 4.­199
  • 4.­203-204
  • 4.­210
  • 4.­212
  • 4.­215-217
  • 4.­219
  • 4.­221
  • 4.­239-240
  • 4.­249
  • 4.­252-255
  • 4.­259
  • 4.­261
  • 4.­264
  • 4.­268
  • 4.­273
  • 4.­277-278
  • 4.­286
  • 4.­288-289
  • 4.­292
  • 4.­294
  • 4.­296
  • 4.­302
  • 4.­308
  • 4.­317
  • 4.­319
  • 4.­330
  • 4.­335
  • 4.­338
  • 4.­343
  • 4.­379
  • 4.­392-393
  • 4.­399
  • 4.­401
  • 4.­404
  • 4.­406-407
  • 4.­409
  • 4.­416
  • 4.­422-423
  • 4.­425
  • 4.­428
  • 4.­430-432
  • 4.­434-435
  • 4.­437
  • 4.­455
  • 4.­463
  • 4.­465
  • 4.­467-469
  • 4.­471-473
  • 4.­475
  • 4.­481-482
  • 4.­486
  • 4.­495
  • 4.­497
  • 4.­504
  • 4.­506-507
  • 4.­509-510
  • 4.­512
  • 4.­516-517
  • 4.­523-530
  • 4.­533-534
  • 4.­536-538
  • 4.­540-541
  • 4.­548-549
  • 4.­554
  • 4.­559
  • 4.­562
  • 4.­565-566
  • 4.­568-569
  • 4.­572
  • 4.­574
  • 4.­579-581
  • 4.­583-585
  • 4.­587
  • 4.­595
  • 4.­597
  • 4.­600-607
  • 4.­610
  • 4.­614
  • 4.­616
  • 4.­619-622
  • 4.­627-628
  • 4.­631
  • 4.­640
  • 4.­642-644
  • 4.­649
  • 4.­653-656
  • 4.­658-661
  • 4.­663-664
  • 4.­669-671
  • 4.­677-678
  • 4.­706
  • 4.­709
  • 4.­717
  • 4.­719-720
  • 4.­728-729
  • 4.­732
  • 4.­737
  • 4.­740
  • 4.­755
  • 4.­760
  • 4.­762
  • 4.­769
  • 4.­771
  • 4.­777
  • 4.­791-792
  • 4.­795
  • 4.­797-798
  • 4.­801
  • 4.­803-805
  • 4.­818-819
  • 4.­823-829
  • 4.­833-834
  • 4.­836-838
  • 4.­869-870
  • 4.­874-875
  • 4.­879
  • 4.­882-884
  • 4.­891-893
  • 4.­902
  • 4.­905
  • 4.­908
  • 4.­913
  • 4.­920
  • 4.­922
  • 4.­981
  • 4.­1004-1009
  • 4.­1011
  • 4.­1016-1018
  • 4.­1020
  • 4.­1022
  • 4.­1032
  • 4.­1039-1040
  • 4.­1064-1065
  • 4.­1074
  • 4.­1087
  • 4.­1093-1094
  • 4.­1104
  • 4.­1114
  • 4.­1116-1118
  • 4.­1123
  • 4.­1128
  • 4.­1130
  • 4.­1143
  • 4.­1147-1148
  • 4.­1155-1156
  • 4.­1162
  • 4.­1164
  • 4.­1166
  • 4.­1168
  • 4.­1174-1175
  • 4.­1183
  • 4.­1185
  • 4.­1188
  • 4.­1193-1194
  • 4.­1202
  • 4.­1215
  • 4.­1222
  • 4.­1226
  • 4.­1228-1230
  • 4.­1233
  • 4.­1237
  • 4.­1249
  • 4.­1254
  • 4.­1256-1259
  • 4.­1262-1264
  • 4.­1266-1269
  • 4.­1271-1275
  • 4.­1280
  • 4.­1294
  • 4.­1296
  • 4.­1299-1301
  • 4.­1313-1316
  • 4.­1318
  • 4.­1320-1321
  • 4.­1326-1331
  • 4.­1333
  • 4.­1335
  • 4.­1337-1340
  • 4.­1342
  • 4.­1346
  • 4.­1360
  • 5.­4
  • 5.­40
  • 5.­61-62
  • 5.­67-68
  • 5.­73-74
  • 5.­76-77
  • 5.­85-86
  • 5.­90-91
  • 5.­96
  • 5.­101
  • 5.­104-105
  • 5.­110-112
  • 5.­114
  • 5.­117
  • 5.­119-120
  • 5.­124
  • 5.­129
  • 5.­133-134
  • 5.­142
  • 5.­148-149
  • 5.­158
  • 5.­162
  • 5.­169-170
  • 5.­173
  • 5.­179
  • 5.­183
  • 5.­186
  • 5.­188-189
  • 5.­195
  • 5.­203
  • 5.­207
  • 5.­225
  • 5.­227
  • 5.­232
  • 5.­242-245
  • 5.­248
  • 5.­260-261
  • 5.­263
  • 5.­265-268
  • 5.­270
  • 5.­273
  • 5.­275
  • 5.­278
  • 5.­283
  • 5.­288-290
  • 5.­293
  • 5.­296
  • 5.­298-299
  • 5.­301
  • 5.­304
  • 5.­306
  • 5.­309
  • 5.­314-315
  • 5.­318-320
  • 5.­323
  • 5.­335-336
  • 5.­340-341
  • 5.­344
  • 5.­346
  • 5.­350-351
  • 5.­353
  • 5.­359-360
  • 5.­365
  • 5.­367
  • 5.­369-380
  • 5.­386
  • 5.­388-389
  • 5.­394-396
  • 5.­398
  • 5.­402
  • 5.­406
  • 5.­409
  • 5.­416
  • 5.­418
  • 5.­423
  • 5.­430
  • 5.­432
  • 5.­434
  • 5.­443
  • 5.­464
  • 5.­470
  • 5.­489
  • 5.­505-506
  • 5.­515
  • 5.­517
  • 5.­519-520
  • 5.­525
  • 5.­527
  • 5.­529
  • 5.­548-549
  • 5.­563-564
  • 5.­576-577
  • 5.­579
  • 5.­582
  • 5.­584
  • 5.­587
  • 5.­589-590
  • 5.­592
  • 5.­594
  • 5.­597
  • 5.­603-607
  • 5.­609-610
  • 5.­614
  • 5.­619-625
  • 5.­630
  • 5.­633-634
  • 5.­636-637
  • 5.­647
  • 5.­668
  • 5.­671
  • 5.­675
  • 5.­677
  • 5.­715
  • 5.­728
  • 5.­731-732
  • 5.­742
  • 5.­755
  • 5.­758
  • 5.­761-763
  • 5.­784
  • 5.­791
  • 5.­798
  • 5.­812-813
  • 5.­816-817
  • 5.­826
  • 5.­828
  • 5.­835-836
  • 5.­843-845
  • 5.­849
  • 5.­853-854
  • 5.­856
  • 5.­861-862
  • 5.­864
  • 5.­866
  • 5.­870-871
  • 5.­878
  • 5.­880-881
  • 5.­885
  • 5.­892-893
  • 5.­895-897
  • 5.­900
  • 5.­902
  • 5.­906
  • 5.­908
  • 5.­911-920
  • 5.­922
  • 5.­924
  • 5.­926
  • 5.­948-949
  • 5.­956
  • 5.­987
  • 5.­989
  • 5.­994-998
  • 5.­1013-1014
  • 5.­1018
  • 5.­1020
  • 5.­1031-1032
  • 5.­1035
  • 5.­1041-1042
  • 5.­1048-1051
  • 5.­1053-1054
  • 5.­1057
  • 5.­1059
  • 5.­1062
  • 5.­1067
  • 5.­1073
  • 5.­1084
  • 5.­1089
  • 5.­1091
  • 5.­1096
  • 5.­1098
  • 5.­1107
  • 5.­1111
  • 5.­1120-1121
  • 5.­1124-1127
  • 5.­1129-1131
  • 5.­1133
  • 5.­1136-1137
  • 5.­1140
  • 5.­1142
  • 5.­1144-1145
  • 5.­1154-1158
  • 5.­1160
  • 5.­1163
  • 5.­1171
  • 5.­1175-1177
  • 5.­1182
  • 5.­1190-1191
  • 5.­1197
  • 5.­1199
  • 5.­1203
  • 5.­1205
  • 5.­1226-1227
  • 5.­1229
  • 5.­1234
  • 5.­1236
  • 5.­1247
  • 5.­1250-1252
  • 5.­1291
  • 5.­1308
  • 5.­1344
  • 5.­1348-1349
  • 5.­1351-1352
  • 5.­1360-1361
  • 5.­1365-1367
  • 5.­1378
  • 5.­1381
  • 5.­1385-1389
  • 5.­1391-1392
  • 5.­1397
  • 5.­1399-1402
  • 5.­1405-1408
  • 5.­1413-1414
  • 5.­1424
  • 5.­1432-1434
  • 5.­1437
  • 5.­1447-1448
  • 5.­1450
  • 5.­1453-1455
  • 5.­1458
  • 5.­1463-1465
  • 5.­1469-1474
  • 5.­1491-1492
  • 5.­1494-1495
  • 5.­1497
  • 6.­3-4
  • 6.­6
  • 6.­13
  • 6.­17
  • 6.­37
  • 6.­41
  • 6.­50
  • 6.­58
  • 6.­66
  • 6.­75
  • 6.­82
  • 6.­92-93
  • n.­50
  • n.­115
  • n.­158
  • n.­249
  • n.­277
  • n.­295
  • n.­301
  • n.­304
  • n.­319
  • n.­340
  • n.­342-344
  • n.­346
  • n.­348
  • n.­379-380
  • n.­392
  • n.­397-398
  • n.­404
  • n.­446
  • n.­448
  • n.­450
  • n.­464
  • n.­467
  • n.­473-474
  • n.­496
  • n.­538
  • n.­561-563
  • n.­566
  • n.­572
  • n.­592
  • n.­611
  • n.­752
  • n.­755
  • n.­774
  • n.­790
  • n.­793
  • n.­796-798
  • n.­804
  • n.­808
  • n.­858
  • n.­860-861
  • n.­876
  • n.­933
  • n.­965
  • n.­970
  • n.­989
  • n.­1025
  • n.­1036
  • n.­1089
  • n.­1098
  • n.­1130
  • n.­1144
  • n.­1187
  • n.­1241
  • n.­1274
  • n.­1283
  • n.­1311
  • n.­1343
  • n.­1350
  • n.­1404
  • n.­1457
  • n.­1467-1468
  • n.­1470
  • n.­1485
  • n.­1491-1492
  • n.­1516
  • n.­1529
  • n.­1534
  • n.­1543
  • n.­1552
  • n.­1562
  • n.­1564
  • n.­1633
  • n.­1639
  • n.­1646
  • n.­1678
  • n.­1744
  • n.­1756
  • n.­1760
  • n.­1772-1773
  • n.­1814
  • n.­1822-1823
  • n.­1829
  • n.­1839
  • n.­1842-1843
  • n.­1855-1856
  • n.­1865
  • n.­1877
  • n.­1886
  • n.­1896
  • n.­1902
  • n.­1912
  • n.­1915
  • n.­1918
  • n.­1931
  • n.­1961
  • n.­1987
  • g.­57
  • g.­63
  • g.­66
  • g.­67
  • g.­77
  • g.­85
  • g.­115
  • g.­133
  • g.­256
  • g.­284
  • g.­290
  • g.­291
  • g.­301
  • g.­339
  • g.­351
  • g.­364
g.­62

Dharma and Vinaya

Wylie:
  • chos ’dul ba
Tibetan:
  • ཆོས་འདུལ་བ།
Sanskrit:
  • dharma­vinaya

Definition from the 84000 Glossary of Terms:

An early term used to denote the Buddha’s teaching. “Dharma” refers to the sūtras and “Vinaya” to the rules of discipline.

Located in 2 passages in the translation:

  • 5.­814
  • 5.­1228
g.­63

dharma body

Wylie:
  • chos kyi sku
Tibetan:
  • ཆོས་ཀྱི་སྐུ།
Sanskrit:
  • dharma­kāya

In distinction to the form body (rūpakāya) of a buddha, this is the eternal, imperceptible realization of a buddha. In origin it was a term for the presence of the Dharma and has become synonymous with the true nature.

Located in 37 passages in the translation:

  • 1.­9
  • 1.­182
  • 4.­97
  • 4.­162
  • 4.­302
  • 4.­436
  • 4.­487
  • 4.­497
  • 4.­693
  • 4.­729
  • 4.­1155
  • 4.­1174
  • 4.­1297
  • 4.­1317
  • 5.­130
  • 5.­153
  • 5.­168
  • 5.­207
  • 5.­262
  • 5.­291
  • 5.­322
  • 5.­345
  • 5.­518
  • 5.­606
  • 5.­1038
  • 5.­1059
  • 5.­1062
  • 5.­1198
  • 5.­1203
  • 5.­1362
  • 5.­1439
  • 6.­73
  • n.­41
  • n.­48
  • n.­1193
  • n.­1468
  • g.­128
g.­64

dharma constituent

Wylie:
  • chos kyi khams
Tibetan:
  • ཆོས་ཀྱི་ཁམས།
Sanskrit:
  • dharma­dhātu

One of the eighteen constituents, referring to mental phenomena.

Located in 3 passages in the translation:

  • 4.­977
  • g.­66
  • g.­79
g.­65

Dharma preacher

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

Definition from the 84000 Glossary of Terms:

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

Located in 1 passage in the translation:

  • 1.­106
g.­66

dharma-constituent

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

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

Located in 63 passages in the translation:

  • i.­117
  • 1.­60
  • 1.­94
  • 1.­109
  • 1.­211
  • 3.­12
  • 4.­100
  • 4.­162
  • 4.­189
  • 4.­192
  • 4.­313
  • 4.­317-318
  • 4.­416
  • 4.­436
  • 4.­465
  • 4.­467
  • 4.­510
  • 4.­517
  • 4.­526
  • 4.­534
  • 4.­698-700
  • 4.­702
  • 4.­1183
  • 4.­1199
  • 4.­1216-1217
  • 4.­1245
  • 5.­322
  • 5.­545
  • 5.­604
  • 5.­606
  • 5.­850
  • 5.­864-866
  • 5.­1145
  • 5.­1348
  • 5.­1362
  • 5.­1364-1366
  • 5.­1376
  • 5.­1388-1393
  • 5.­1438
  • 6.­30
  • n.­136
  • n.­253
  • n.­309
  • n.­932
  • n.­979
  • n.­1283
  • n.­1521
  • n.­1842-1843
  • g.­104
g.­67

Dharmameghā

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

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

Located in 4 passages in the translation:

  • 1.­125
  • 3.­12
  • 5.­1143
  • g.­339
g.­68

dharmas on the side of awakening

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

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

Located in 32 passages in the translation:

  • i.­63
  • 1.­37
  • 1.­91
  • 4.­6-8
  • 4.­26
  • 4.­29
  • 4.­31
  • 4.­34-36
  • 4.­52-54
  • 4.­336
  • 4.­341
  • 4.­510
  • 4.­658
  • 4.­721
  • 4.­886
  • 4.­985
  • 4.­987
  • 5.­289
  • 5.­812
  • 5.­1219
  • 5.­1226
  • 5.­1349
  • n.­1241
  • n.­1744-1745
  • g.­346
g.­69

dharmatā

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

See “true nature of dharmas.”

Located in 12 passages in the translation:

  • i.­61
  • i.­95
  • n.­147
  • n.­249
  • n.­522
  • n.­1032
  • n.­1462
  • n.­1469
  • g.­66
  • g.­104
  • g.­352
  • g.­364
g.­70

Dharmodgata

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

Definition from the 84000 Glossary of Terms:

A great bodhisattva, residing in a divine city called Gandhavatī, who teaches the Prajñāpāramitā three times a day. He is known for becoming the teacher of the bodhisattva Sadāprarudita, who decides to sell his flesh and blood in order to make offerings to him and receive his teachings. This story is told in The Perfection of Wisdom in Eighteen Thousand Lines (Toh 10, ch. 85–86). It can also be found quoted in several works, such as The Words of My Perfect Teacher (kun bzang bla ma’i zhal lung) by Patrul Rinpoche.

Located in 1 passage in the translation:

  • 2.­17
g.­71

Dīpaṅkara

Wylie:
  • mar me mdzad
Tibetan:
  • མར་མེ་མཛད།
Sanskrit:
  • dīpaṅkara

A previous buddha who gave Śākyamuni the prophecy of his buddhahood. In depictions of the buddhas of the three times, he represents the buddhas of the past, while Śākyamuni represents the present, Maitreya the future.

Located in 2 passages in the translation:

  • 5.­131-132
g.­72

distinct attributes of a buddha

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

See “eighteen distinct attributes of a buddha.”

Located in 9 passages in the translation:

  • 4.­254
  • 4.­431
  • 4.­721
  • 4.­762
  • 4.­1209
  • 4.­1217
  • 4.­1230
  • 5.­606
  • n.­107
g.­73

do not stand

Wylie:
  • gnas pa med pa
  • mi gnas pa
Tibetan:
  • གནས་པ་མེད་པ།
  • མི་གནས་པ།
Sanskrit:
  • asthita

Located in 18 passages in the translation:

  • i.­87
  • i.­95
  • 4.­132
  • 4.­537-539
  • 4.­541
  • 4.­556
  • 4.­701
  • 4.­1155
  • 4.­1157-1160
  • 5.­69
  • 5.­425-426
  • 5.­1133
g.­74

door to liberation

Wylie:
  • rnam par thar pa’i sgo
Tibetan:
  • རྣམ་པར་ཐར་པའི་སྒོ།
Sanskrit:
  • vimokṣa­mukha

See “gateways to liberation.”

Located in 6 passages in the translation:

  • i.­69
  • 1.­58
  • 4.­36
  • 4.­289
  • 4.­1186
  • g.­154
g.­75

eight deliverances

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

Definition from the 84000 Glossary of Terms:

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

In this text:

The eight deliverances are explained in 4.­942–4.­946 on khri brgyad 16.­64–16.­70.

Located in 5 passages in the translation:

  • 1.­37
  • 4.­942
  • n.­274
  • n.­740
  • g.­55
g.­76

eight ways great persons think

Wylie:
  • skyes bu chen po’i rnam par rtog pa brgyad
Tibetan:
  • སྐྱེས་བུ་ཆེན་པོའི་རྣམ་པར་རྟོག་པ་བརྒྱད།
Sanskrit:
  • aṣṭa­mahā­puruṣa­vitarka

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

Located in 1 passage in the translation:

  • 4.­61
g.­77

eight worldly dharmas

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

The eight “worldly dharmas” (lokadharmāḥ) are the conditions that operate like laws of nature (dharma) ruling an ordinary person’s life (loka). They are explained at (4.­833) as “attaining, fame, pleasure, and praise, which give rise to mental attachment in an ordinary person; and the four of not attaining, infamy, blame, and pain, which give rise to depression.”

Located in 3 passages in the translation:

  • 4.­397
  • n.­816
  • g.­393
g.­78

eight-branched confession and restoration

Wylie:
  • yan lag brgyad dang ldan pa’i gso sbyong
Tibetan:
  • ཡན་ལག་བརྒྱད་དང་ལྡན་པའི་གསོ་སྦྱོང་།
Sanskrit:
  • aṣṭāṅga­samanvāgatapoṣadha

Definition from the 84000 Glossary of Terms:

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

Located in 1 passage in the translation:

  • 2.­8
g.­79

eighteen constituents

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

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

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

See also “constituents.”

Located in 4 passages in the translation:

  • 4.­106
  • n.­1789
  • g.­64
  • g.­66
g.­80

eighteen distinct attributes of a buddha

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

Definition from the 84000 Glossary of Terms:

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

Located in 18 passages in the translation:

  • i.­53
  • i.­84
  • 1.­4
  • 2.­8
  • 4.­477
  • 4.­486
  • 4.­510
  • 4.­589
  • 4.­622
  • 4.­639
  • 4.­787
  • 4.­1012
  • 4.­1033
  • 5.­207
  • 5.­570
  • n.­1556
  • g.­29
  • g.­72
g.­81

eighteen emptinesses

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

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

Located in 20 passages in the translation:

  • n.­1311
  • g.­87
  • g.­88
  • g.­89
  • g.­90
  • g.­91
  • g.­92
  • g.­93
  • g.­94
  • g.­95
  • g.­96
  • g.­97
  • g.­98
  • g.­99
  • g.­100
  • g.­149
  • g.­165
  • g.­177
  • g.­178
  • g.­236
g.­82

eightfold noble path

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

The noble eightfold path comprises (1) right view, (2) right idea, (3) right speech, (4) right conduct, (5) right livelihood, (6) right effort, (7) right mindfulness, and (8) right meditative stabilization.

Located in 4 passages in the translation:

  • 4.­886
  • 4.­899
  • g.­226
  • g.­346
g.­83

elder

Wylie:
  • gnas brtan
Tibetan:
  • གནས་བརྟན།
Sanskrit:
  • sthavira

Literally “one who is stable” and usually translated as “elder,” a senior monk in the early Buddhist communities. Pali: thera.

Located in 123 passages in the translation:

  • 1.­5
  • 2.­3-4
  • 2.­14
  • 2.­17
  • 3.­1
  • 4.­1
  • 4.­323
  • 4.­372
  • 4.­377
  • 4.­401-402
  • 4.­404
  • 4.­407
  • 4.­411-412
  • 4.­414
  • 4.­438
  • 4.­454
  • 4.­456
  • 4.­460-461
  • 4.­463-464
  • 4.­489-490
  • 4.­492
  • 4.­494-497
  • 4.­500
  • 4.­503
  • 4.­603-604
  • 4.­633
  • 4.­679
  • 4.­708-711
  • 4.­730
  • 4.­734
  • 4.­739
  • 4.­742
  • 4.­759
  • 4.­770
  • 4.­774
  • 4.­776
  • 4.­782
  • 4.­786
  • 4.­1174
  • 4.­1232
  • 4.­1294-1295
  • 4.­1311
  • 4.­1319
  • 4.­1327
  • 4.­1331-1332
  • 4.­1336
  • 4.­1340
  • 5.­5
  • 5.­68-69
  • 5.­71
  • 5.­74
  • 5.­76
  • 5.­91
  • 5.­105
  • 5.­111-112
  • 5.­204
  • 5.­207
  • 5.­219
  • 5.­223
  • 5.­230
  • 5.­279
  • 5.­308
  • 5.­324
  • 5.­329
  • 5.­343
  • 5.­373
  • 5.­424
  • 5.­531
  • 5.­542
  • 5.­576
  • 5.­589
  • 5.­591-592
  • 5.­594
  • 5.­602
  • 5.­617
  • 5.­622
  • 5.­625-627
  • 5.­634
  • 5.­644-645
  • 5.­979-982
  • 5.­984-985
  • 5.­987
  • 5.­990-991
  • 5.­993
  • 5.­995
  • 5.­1002
  • 5.­1236
  • 5.­1366
  • 5.­1372
  • 5.­1377
  • 5.­1435
  • 5.­1437
  • 5.­1439
  • n.­457
  • n.­1455
  • n.­1485
  • n.­1588
g.­84

element

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

Also rendered here as “constituent.”

Located in 67 passages in the translation:

  • i.­44
  • 1.­5
  • 1.­91
  • 1.­93
  • 4.­100
  • 4.­119
  • 4.­429
  • 4.­454
  • 4.­510
  • 4.­521
  • 4.­530
  • 4.­694-695
  • 4.­827
  • 4.­977
  • 4.­979-981
  • 4.­1033
  • 4.­1151-1152
  • 4.­1183
  • 4.­1201
  • 4.­1205
  • 4.­1217
  • 5.­477
  • 5.­509
  • 5.­603
  • 5.­606
  • 5.­608
  • 5.­612
  • 5.­853
  • 5.­946-947
  • 5.­1111
  • 5.­1133
  • 5.­1144
  • 5.­1158
  • 5.­1377
  • 6.­23-25
  • 6.­27-31
  • 6.­35
  • n.­309
  • n.­392
  • n.­404
  • n.­767
  • n.­840
  • n.­1283
  • n.­1384
  • n.­1468
  • n.­1521
  • n.­1548
  • n.­1708
  • n.­1950-1953
  • g.­45
  • g.­66
  • g.­127
  • g.­342
g.­85

eleven knowledges

Wylie:
  • shes pa bcu gcig
Tibetan:
  • ཤེས་པ་བཅུ་གཅིག
Sanskrit:
  • ekādaśa­jñāna

Knowledge of suffering, knowledge of origination, knowledge of cessation, knowledge of the path, knowledge of extinction, knowledge of nonproduction, knowledge of dharma, subsequent realization knowledge, conventional knowledge, knowledge of mastery, and knowledge in accord with sound.

Located in 1 passage in the translation:

  • 4.­894
g.­86

emptiness

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

Definition from the 84000 Glossary of Terms:

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

Located in 264 passages in the translation:

  • i.­44
  • i.­53
  • i.­64
  • i.­66
  • i.­77-78
  • i.­84
  • i.­95
  • i.­108-110
  • i.­117-118
  • 1.­57-58
  • 1.­93
  • 1.­121
  • 3.­9
  • 4.­36-37
  • 4.­50
  • 4.­52
  • 4.­54
  • 4.­79
  • 4.­103-106
  • 4.­109
  • 4.­116
  • 4.­118-120
  • 4.­124
  • 4.­128-129
  • 4.­143
  • 4.­161
  • 4.­190-191
  • 4.­193-200
  • 4.­202
  • 4.­220
  • 4.­248
  • 4.­261
  • 4.­282-287
  • 4.­289-290
  • 4.­292-293
  • 4.­295-296
  • 4.­307
  • 4.­314-315
  • 4.­320
  • 4.­386
  • 4.­389
  • 4.­399
  • 4.­427
  • 4.­462
  • 4.­484-485
  • 4.­510
  • 4.­516
  • 4.­541
  • 4.­546
  • 4.­548-550
  • 4.­558-560
  • 4.­562
  • 4.­570
  • 4.­574
  • 4.­615
  • 4.­623
  • 4.­665
  • 4.­671-672
  • 4.­720
  • 4.­728
  • 4.­764
  • 4.­771
  • 4.­773
  • 4.­787-788
  • 4.­791-794
  • 4.­799
  • 4.­801-802
  • 4.­807
  • 4.­809
  • 4.­813-814
  • 4.­887-888
  • 4.­891
  • 4.­902
  • 4.­967
  • 4.­987
  • 4.­1117-1119
  • 4.­1166
  • 4.­1183
  • 4.­1208
  • 4.­1217
  • 4.­1221-1222
  • 4.­1227
  • 4.­1229-1230
  • 4.­1253
  • 4.­1259
  • 4.­1262
  • 4.­1264
  • 4.­1268
  • 4.­1274-1275
  • 4.­1277
  • 4.­1305
  • 4.­1362
  • 5.­33
  • 5.­59-60
  • 5.­68
  • 5.­93
  • 5.­100-102
  • 5.­105
  • 5.­117
  • 5.­135-136
  • 5.­209
  • 5.­211
  • 5.­306
  • 5.­381
  • 5.­412
  • 5.­414
  • 5.­432
  • 5.­490
  • 5.­507
  • 5.­511
  • 5.­552
  • 5.­554-555
  • 5.­570
  • 5.­574-576
  • 5.­615
  • 5.­661-662
  • 5.­667
  • 5.­849
  • 5.­923
  • 5.­947
  • 5.­949
  • 5.­951
  • 5.­976-978
  • 5.­993-994
  • 5.­1003-1004
  • 5.­1007-1009
  • 5.­1013
  • 5.­1018
  • 5.­1021
  • 5.­1039
  • 5.­1104-1105
  • 5.­1139
  • 5.­1200
  • 5.­1351
  • 5.­1369
  • 5.­1377
  • 5.­1400-1402
  • 5.­1406
  • 5.­1412-1413
  • 5.­1416-1417
  • 5.­1422
  • 5.­1448
  • 5.­1450
  • 5.­1485
  • 5.­1490
  • 5.­1494-1497
  • 6.­4
  • 6.­79
  • n.­90
  • n.­273
  • n.­277
  • n.­314-315
  • n.­344
  • n.­375
  • n.­378
  • n.­400
  • n.­403
  • n.­410
  • n.­417
  • n.­536
  • n.­538
  • n.­544
  • n.­563
  • n.­710
  • n.­758
  • n.­808
  • n.­1083
  • n.­1130
  • n.­1152
  • n.­1241
  • n.­1331
  • n.­1467
  • n.­1492
  • n.­1515-1516
  • n.­1563
  • n.­1588
  • n.­1593
  • n.­1609
  • n.­1639
  • n.­1695
  • n.­1823
  • n.­1921
  • n.­1928
  • n.­1931
  • n.­1934
  • g.­66
  • g.­154
  • g.­179
  • g.­290
  • g.­320
  • g.­364
  • g.­389
  • g.­390
g.­87

emptiness of a basic nature

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

One of the fourteen emptinesses and eighteen emptinesses.

Located in 22 passages in the translation:

  • i.­117
  • 4.­145
  • 4.­569-570
  • 4.­802
  • 4.­1305
  • 5.­416
  • 5.­1399-1400
  • 5.­1402
  • 5.­1407-1408
  • 5.­1411-1414
  • 5.­1416
  • n.­1552
  • n.­1859
  • n.­1865
  • g.­81
  • g.­149
g.­88

emptiness of a nonexistent thing

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

One of the eighteen emptinesses.

Located in 1 passage in the translation:

  • g.­81
g.­89

emptiness of all dharmas

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

One of the fourteen emptinesses and eighteen emptinesses.

Located in 8 passages in the translation:

  • i.­106
  • 4.­149
  • 4.­659
  • 4.­793
  • 5.­102
  • 5.­1449
  • g.­81
  • g.­149
g.­90

emptiness of an intrinsic nature

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

One of the eighteen emptinesses.

Located in 7 passages in the translation:

  • i.­117
  • 4.­813
  • 4.­1278
  • 5.­226
  • 5.­929
  • 5.­1497
  • g.­81
g.­91

emptiness of emptiness

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

One of the fourteen emptinesses and eighteen emptinesses

Located in 6 passages in the translation:

  • 4.­119
  • 4.­793
  • 4.­1119
  • 5.­414
  • g.­81
  • g.­149
g.­92

emptiness of its own mark

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

One of the fourteen emptinesses and eighteen emptinesses.

Located in 4 passages in the translation:

  • 4.­155
  • 4.­804
  • g.­81
  • g.­149
g.­93

emptiness of no beginning and no end

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

One of the fourteen emptinesses and eighteen emptinesses.

Located in 9 passages in the translation:

  • 4.­138
  • 4.­799-800
  • 5.­328
  • 5.­334
  • 5.­1153
  • 5.­1369
  • g.­81
  • g.­149
g.­94

emptiness of nonrepudiation

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

One of the fourteen emptinesses and eighteen emptinesses.

Located in 4 passages in the translation:

  • 4.­143
  • 4.­801
  • g.­81
  • g.­149
g.­95

emptiness of not apprehending

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

One of the eighteen emptinesses.

Located in 4 passages in the translation:

  • 4.­157
  • 4.­188
  • 4.­805
  • g.­81
g.­96

emptiness of the compounded

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

One of the fourteen emptinesses and eighteen emptinesses.

Located in 3 passages in the translation:

  • 4.­128
  • g.­81
  • g.­149
g.­97

emptiness of the uncompounded

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

One of the fourteen emptinesses and eighteen emptinesses.

Located in 5 passages in the translation:

  • 4.­129
  • 4.­797
  • n.­748
  • g.­81
  • g.­149
g.­98

emptiness of ultimate reality

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

One of the fourteen emptinesses and eighteen emptinesses.

Located in 5 passages in the translation:

  • 4.­127
  • 4.­1255
  • n.­745
  • g.­81
  • g.­149
g.­99

emptiness of what transcends limits

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

One of the fourteen emptinesses and eighteen emptinesses.

Located in 5 passages in the translation:

  • 4.­134
  • 5.­328
  • 5.­1369
  • g.­81
  • g.­149
g.­100

emptiness that is the nonexistence of an intrinsic nature

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

One of the eighteen emptinesses.

Located in 8 passages in the translation:

  • 4.­566
  • 4.­574
  • 4.­808
  • 5.­91
  • 5.­372
  • n.­347
  • n.­756
  • g.­81
g.­101

enactment

Wylie:
  • mngon par ’du bgyi ba
  • mngon par ’du byed pa
  • mngon par ’du mdzad pa
Tibetan:
  • མངོན་པར་འདུ་བགྱི་བ།
  • མངོན་པར་འདུ་བྱེད་པ།
  • མངོན་པར་འདུ་མཛད་པ།
Sanskrit:
  • abhisaṃskāra

Here, to practice an enactment means to get tied up in, or to settle down on, what is not ultimately real as real.

Located in 13 passages in the translation:

  • i.­75
  • 4.­562-564
  • 4.­569
  • 4.­610
  • 4.­612
  • 4.­976
  • 5.­260
  • 5.­263
  • 5.­348
  • 5.­1071
  • n.­548
g.­102

eon conflagration

Wylie:
  • sreg pa’i bskal pa
Tibetan:
  • སྲེག་པའི་བསྐལ་པ།
Sanskrit:
  • kalpoddhāha

This refers to the conflagration that is the twentieth of the twenty “sub-eons” making up the third (destruction eon) of the four subdivisions of a “great eon” (mahākalpa). The other three major divisions of a great eon are the eon of arising, of duration, and (after the eon of destruction) of voidness.

Located in 1 passage in the translation:

  • 4.­699
g.­103

equanimity

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

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

Located in 25 passages in the translation:

  • 1.­150-151
  • 2.­6
  • 4.­4
  • 4.­10
  • 4.­365
  • 4.­399
  • 4.­872
  • 4.­875
  • 4.­884
  • 4.­917
  • 4.­928-931
  • 4.­933
  • 4.­935
  • 5.­571
  • 6.­12
  • n.­45
  • n.­179
  • n.­181
  • n.­797
  • g.­141
  • g.­291
g.­104

establishment of dharmas

Wylie:
  • chos gnas pa nyid
Tibetan:
  • ཆོས་གནས་པ་ཉིད།
Sanskrit:
  • dharmasthititā

Like “dharma-constituent” (dharmadhātu) and “true nature of dharmas” (dharmatā), a name for the ultimate.

Located in 12 passages in the translation:

  • 4.­510
  • 4.­518
  • 4.­527
  • 4.­534
  • 4.­1183
  • 4.­1217
  • 5.­585
  • 5.­604
  • 5.­607
  • 5.­1170
  • 5.­1402
  • n.­1397
g.­105

existence

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

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

Located in 96 passages in the translation:

  • i.­91
  • i.­105
  • 1.­21-24
  • 1.­26
  • 1.­29
  • 1.­36
  • 1.­39
  • 1.­69
  • 1.­75
  • 1.­167-168
  • 1.­188
  • 1.­204-205
  • 1.­211-213
  • 1.­218-219
  • 1.­224
  • 4.­47-48
  • 4.­93
  • 4.­118
  • 4.­120
  • 4.­128
  • 4.­139
  • 4.­146
  • 4.­158
  • 4.­161
  • 4.­216-217
  • 4.­263
  • 4.­472
  • 4.­490
  • 4.­651
  • 4.­682
  • 4.­701
  • 4.­705
  • 4.­720
  • 4.­798
  • 4.­808
  • 4.­876
  • 4.­901
  • 4.­969
  • 4.­983
  • 4.­985
  • 4.­990
  • 4.­993
  • 4.­1048
  • 4.­1162
  • 4.­1179
  • 4.­1330
  • 4.­1346
  • 4.­1351
  • 4.­1358
  • 5.­185
  • 5.­222
  • 5.­283
  • 5.­285
  • 5.­621
  • 5.­889
  • 5.­1031
  • 5.­1057
  • 5.­1358-1359
  • 5.­1384
  • 5.­1415
  • 5.­1417
  • 5.­1446
  • 5.­1494
  • 5.­1497
  • 6.­20
  • 6.­22-23
  • 6.­32
  • 6.­35-36
  • 6.­89
  • 6.­93
  • 6.­100
  • n.­27
  • n.­49
  • n.­51
  • n.­56
  • n.­91
  • n.­328
  • n.­720
  • n.­974
  • n.­1067
  • n.­1281
  • n.­1887
  • n.­1955
g.­106

existent thing

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

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

Located in 61 passages in the translation:

  • i.­101
  • 4.­159-160
  • 4.­706
  • 4.­798
  • 4.­808-810
  • 4.­812
  • 4.­1267
  • 4.­1330
  • 5.­268
  • 5.­409
  • 5.­412
  • 5.­459-460
  • 5.­495
  • 5.­775
  • 5.­821-822
  • 5.­1021
  • 5.­1121
  • 5.­1140
  • 5.­1149
  • 5.­1190
  • 5.­1194-1195
  • 5.­1214
  • 5.­1216
  • 5.­1221
  • 5.­1230-1233
  • 5.­1236
  • 5.­1241
  • 5.­1382
  • 5.­1417
  • 5.­1457
  • 5.­1466-1467
  • 5.­1471
  • 5.­1495
  • 5.­1497
  • 6.­44
  • 6.­81
  • n.­347
  • n.­349-351
  • n.­720
  • n.­743
  • n.­758-759
  • n.­1283
  • n.­1322
  • n.­1491
  • n.­1531
  • n.­1918
  • g.­263
  • g.­264
g.­107

faculty

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

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

Located in 53 passages in the translation:

  • 1.­4
  • 1.­29
  • 1.­45
  • 1.­78
  • 1.­91
  • 1.­118
  • 1.­123-124
  • 1.­131
  • 1.­208
  • 1.­210
  • 1.­225-226
  • 4.­90-91
  • 4.­171
  • 4.­325-327
  • 4.­364-365
  • 4.­446
  • 4.­555
  • 4.­787
  • 4.­826-827
  • 4.­879
  • 4.­882
  • 4.­908-909
  • 4.­985-988
  • 4.­990
  • 4.­1008
  • 4.­1024
  • 4.­1033
  • 4.­1146
  • 4.­1191
  • 4.­1330
  • 5.­149
  • 5.­634
  • 6.­84
  • 6.­98
  • 6.­101-102
  • n.­845
  • n.­1056
  • n.­1224
  • g.­116
  • g.­288
  • g.­342
g.­108

faith-followers

Wylie:
  • dad pa’i rjes su ’brang ba
Tibetan:
  • དད་པའི་རྗེས་སུ་འབྲང་བ།
Sanskrit:
  • śraddhānusārin

Someone who follows his or her goal out of trust in someone else. According to the Mahāyāna, one of the seven types of noble beings (āryapudgala), and also one of the twenty types of members of the saṅgha (viṃśatiprabhedasaṃgha).

Located in 4 passages in the translation:

  • 1.­159
  • 1.­185
  • 5.­529
  • n.­1562
g.­109

fearlessness

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

See “four fearlessnesses” or 1.­31.

Located in 10 passages in the translation:

  • 1.­31
  • 1.­88
  • 1.­108-109
  • 4.­589
  • 4.­1002
  • 5.­419
  • 5.­606
  • n.­1334
  • g.­138
g.­110

feeling

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

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

Located in 93 passages in the translation:

  • i.­66
  • 1.­26
  • 4.­150
  • 4.­186
  • 4.­190
  • 4.­204
  • 4.­207
  • 4.­214
  • 4.­277-279
  • 4.­281
  • 4.­284
  • 4.­288
  • 4.­441-444
  • 4.­447
  • 4.­450-453
  • 4.­460
  • 4.­541
  • 4.­552
  • 4.­567
  • 4.­571
  • 4.­580
  • 4.­624
  • 4.­678
  • 4.­691
  • 4.­693
  • 4.­702
  • 4.­741
  • 4.­778
  • 4.­781
  • 4.­818
  • 4.­823-828
  • 4.­836
  • 4.­930
  • 4.­934
  • 4.­946
  • 4.­1204
  • 4.­1217
  • 4.­1254
  • 4.­1258
  • 4.­1292-1293
  • 5.­158-159
  • 5.­207
  • 5.­247
  • 5.­298
  • 5.­306
  • 5.­392
  • 5.­483
  • 5.­576
  • 5.­933
  • 5.­1014
  • 5.­1096
  • 5.­1124
  • 5.­1189
  • 5.­1231
  • 5.­1293
  • 5.­1364-1366
  • 6.­5
  • 6.­12
  • 6.­16
  • 6.­18
  • 6.­43
  • 6.­47
  • 6.­52
  • 6.­58
  • n.­52
  • n.­72
  • n.­774
  • n.­1275
  • n.­1330
  • n.­1387
  • n.­1887
  • n.­1942
  • n.­1957
  • g.­4
  • g.­133
  • g.­297
g.­111

five aggregates

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

See “aggregate.”

Located in 33 passages in the translation:

  • 1.­23
  • 4.­139
  • 4.­190
  • 4.­440
  • 4.­454
  • 4.­541
  • 4.­624
  • 4.­665
  • 4.­691-693
  • 4.­697-699
  • 4.­783
  • 4.­1346
  • 5.­207
  • 5.­465
  • 5.­481
  • 5.­1154
  • n.­55
  • n.­120
  • n.­345
  • n.­381
  • n.­1063
  • g.­44
  • g.­110
  • g.­112
  • g.­127
  • g.­180
  • g.­201
  • g.­243
  • g.­387
g.­112

five appropriating aggregates

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

This refers to the five aggregates as the bases upon which a nonexistent self is mistakenly projected. That is, they are the basis of “appropriation” (upādāna) insofar as all grasping arises on the basis of the aggregates.

Located in 4 passages in the translation:

  • 4.­510
  • 4.­898
  • 5.­863
  • n.­1549
g.­113

five clairvoyances

Wylie:
  • mngon par shes pa lnga
Tibetan:
  • མངོན་པར་ཤེས་པ་ལྔ།
Sanskrit:
  • pañcābhijñā

See “clairvoyances.”

Located in 3 passages in the translation:

  • 4.­57
  • n.­1765
  • g.­122
g.­114

five degenerations

Wylie:
  • snyigs ma lnga
Tibetan:
  • སྙིགས་མ་ལྔ།
Sanskrit:
  • pañcakaṣāya

These are the degeneration due to afflictions, degeneration due to the time in the eon, degeneration in lifespan, degeneration in views, and degeneration in beings. These are explained in detail in 1.­186–1.­194.

Located in 3 passages in the translation:

  • i.­57
  • 1.­186
  • 1.­192
g.­115

five eyes

Wylie:
  • mig lnga
Tibetan:
  • མིག་ལྔ།
Sanskrit:
  • pañca­cakṣus

The flesh eye, divine eye, wisdom eye, dharma eye, and buddha eye.

Located in 6 passages in the translation:

  • i.­67
  • 4.­510
  • 5.­66
  • 5.­479
  • 5.­756
  • n.­1241
g.­116

five faculties

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

The faculties of faith, perseverance, mindfulness, meditative stabilization, and wisdom. They are the same as the five powers, only at a lesser stage of development. See also 4.­882.

Located in 4 passages in the translation:

  • g.­107
  • g.­120
  • g.­246
  • g.­346
g.­117

five forms of life

Wylie:
  • ’gro ba lnga
  • ’gro ba lnga po
  • ’gro ba rnam pa lnga
Tibetan:
  • འགྲོ་བ་ལྔ།
  • འགྲོ་བ་ལྔ་པོ།
  • འགྲོ་བ་རྣམ་པ་ལྔ།
Sanskrit:
  • pañcagati

These comprise the gods and humans in the higher realms within saṃsāra, plus the animals, ghosts, and denizens of hell in the lower realms.

Located in 9 passages in the translation:

  • 4.­1333
  • 5.­901
  • 5.­903
  • 5.­1057-1058
  • 5.­1383
  • n.­1875
  • n.­1891
  • g.­105
g.­118

five obscurations

Wylie:
  • sgrib pa lnga
Tibetan:
  • སྒྲིབ་པ་ལྔ།
Sanskrit:
  • pañcanivaraṇa

Definition from the 84000 Glossary of Terms:

Five impediments to meditation (bsam gtan, dhyāna): sensory desire (’dod pa la ’dun pa, kāmacchanda), ill will (gnod sems, vyāpāda), drowsiness and torpor (rmugs pa dang gnyid, styānamiddha), agitation and regret (rgod pa dang ’gyod pa, auddhatya­kaukṛtya), and doubt (the tshom, vicikitsā).

Located in 1 passage in the translation:

  • 5.­634
g.­119

five perfections

Wylie:
  • pha rol tu phyin pa lnga
Tibetan:
  • ཕ་རོལ་ཏུ་ཕྱིན་པ་ལྔ།
Sanskrit:
  • pañcapāramitā

The six perfections excluding the perfection of wisdom: giving, morality, patience, perseverance or effort, and concentration.

Located in 4 passages in the translation:

  • 5.­254
  • 5.­714
  • 5.­1079-1080
g.­120

five powers

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

Faith, perseverance, mindfulness, meditative stabilization, and wisdom. These are among the thirty-seven dharmas on the side of awakening. Although the same as the five faculties, they are termed “powers” due to their greater strength (on their difference, see 4.­882). See also “ten powers.”

Located in 5 passages in the translation:

  • g.­116
  • g.­246
  • g.­248
  • g.­342
  • g.­346
g.­121

five sorts of sense object

Wylie:
  • ’dod pa’i yon tan lnga
Tibetan:
  • འདོད་པའི་ཡོན་ཏན་ལྔ།
Sanskrit:
  • pañcakāmaguṇa

Desirable objects of the five senses: form, sound, smell, taste, and touch.

Located in 6 passages in the translation:

  • 4.­71
  • 4.­178-179
  • 4.­1346
  • 4.­1350
  • 4.­1355
g.­122

five undiminished clairvoyances

Wylie:
  • ma nyams pa’i mngon par shes pa lnga
Tibetan:
  • མ་ཉམས་པའི་མངོན་པར་ཤེས་པ་ལྔ།
Sanskrit:
  • —

The five clairvoyances are called “undiminished” when they don’t decline at death and in all subsequent rebirths, whatever the form of life. See 4.­57.

Located in 1 passage in the translation:

  • 4.­57
g.­123

flawlessness

Wylie:
  • skyon med pa
Tibetan:
  • སྐྱོན་མེད་པ།
Sanskrit:
  • nyāma

This word is also understood as equivalent to niyāma (“certain”).

Located in 20 passages in the translation:

  • 1.­161
  • 4.­88
  • 4.­483
  • 4.­519
  • 5.­8
  • 5.­609-610
  • 5.­840
  • 5.­1222
  • n.­301-302
  • n.­305
  • n.­427
  • n.­497
  • n.­827
  • n.­1081
  • n.­1470-1472
  • n.­1544
g.­124

fly whisk

Wylie:
  • rnga yab
Tibetan:
  • རྔ་ཡབ།
Sanskrit:
  • cāmara

A cāmara is a whisk made from the tail of a yak to whisk away insects. It is an emblem of royalty.

Located in 1 passage in the translation:

  • 5.­1281
g.­125

forbearance

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

Definition from the 84000 Glossary of Terms:

A term meaning acceptance, forbearance, or patience. As the third of the six perfections, patience is classified into three kinds: the capacity to tolerate abuse from sentient beings, to tolerate the hardships of the path to buddhahood, and to tolerate the profound nature of reality. As a term referring to a bodhisattva’s realization, dharmakṣānti (chos la bzod pa) can refer to the ways one becomes “receptive” to the nature of Dharma, and it can be an abbreviation of anutpattikadharmakṣānti, “forbearance for the unborn nature, or nonproduction, of dharmas.”

In this text:

Also rendered here as “patience.”

Located in 36 passages in the translation:

  • 1.­43-44
  • 1.­48
  • 1.­51
  • 1.­56
  • 1.­58-59
  • 1.­69
  • 1.­86-88
  • 1.­90
  • 1.­97
  • 1.­125
  • 1.­210-211
  • 4.­341
  • 4.­404
  • 4.­671
  • 4.­750
  • 4.­882
  • 4.­967
  • 4.­1035
  • 4.­1039-1040
  • 4.­1134
  • 4.­1345
  • 5.­75
  • 5.­529
  • 5.­1072
  • n.­295
  • n.­1064
  • n.­1110
  • n.­1501
  • n.­1543
  • g.­242
g.­126

forbearance for the nonproduction of dharmas

Wylie:
  • mi skye ba’i chos la bzod pa
Tibetan:
  • མི་སྐྱེ་བའི་ཆོས་ལ་བཟོད་པ།
Sanskrit:
  • anutpattika­dharma­kṣānti

Definition from the 84000 Glossary of Terms:

The bodhisattvas’ realization that all phenomena are unproduced and empty. It sustains them on the difficult path of benefiting all beings so that they do not succumb to the goal of personal liberation. Different sources link this realization to the first or eighth bodhisattva level (bhūmi).

Located in 16 passages in the translation:

  • i.­66
  • 1.­87-88
  • 1.­93
  • 4.­317
  • 4.­319
  • 4.­971
  • 4.­985
  • 4.­1316
  • 5.­529
  • 5.­634
  • 5.­837
  • 5.­1040
  • n.­98
  • n.­424
  • n.­1543
g.­127

form

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

The first of the five aggregates: the subtle and manifest forms derived from the material elements.

Located in 47 passages in the translation:

  • i.­66
  • 4.­207
  • 4.­214
  • 4.­277-279
  • 4.­281
  • 4.­288
  • 4.­441-444
  • 4.­451-453
  • 4.­460
  • 4.­541
  • 4.­567
  • 4.­580
  • 4.­678
  • 4.­691
  • 4.­693
  • 4.­702
  • 4.­741
  • 4.­781
  • 4.­1254
  • 4.­1258
  • 5.­207
  • 5.­576
  • 5.­933
  • 5.­1096
  • 5.­1124
  • 5.­1189
  • 5.­1231
  • 5.­1364-1366
  • 6.­5
  • 6.­16
  • 6.­18
  • 6.­43
  • 6.­58
  • n.­1330
  • n.­1387
  • n.­1942
  • n.­1957
  • g.­4
g.­128

form body

Wylie:
  • gzugs kyi sku
Tibetan:
  • གཟུགས་ཀྱི་སྐུ།
Sanskrit:
  • rūpa­kāya

The visible form of a buddha that is perceived by other beings, in contrast to his “dharma body,” the dharmakāya, which is the eternal, imperceptible realization of a buddha.

Located in 8 passages in the translation:

  • 1.­3
  • 1.­17
  • 4.­97
  • 4.­171
  • 5.­168
  • 5.­1439
  • n.­1193
  • g.­63
g.­129

form realm

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

Definition from the 84000 Glossary of Terms:

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

Located in 12 passages in the translation:

  • 1.­91
  • 4.­471
  • 4.­701
  • 4.­978
  • 4.­983
  • 4.­990
  • 4.­1175
  • 5.­316
  • g.­26
  • g.­134
  • g.­222
  • g.­353
g.­130

formless absorption

Wylie:
  • gzugs med pa’i snyoms par ’jug pa
Tibetan:
  • གཟུགས་མེད་པའི་སྙོམས་པར་འཇུག་པ།
Sanskrit:
  • ārūpya­samāpatti

See “four formless absorptions.”

Located in 7 passages in the translation:

  • 4.­336
  • 4.­497
  • 4.­510
  • 4.­946
  • n.­75
  • n.­288
  • g.­313
g.­131

formless realm

Wylie:
  • gzugs med pa’i khams
Tibetan:
  • གཟུགས་མེད་པའི་ཁམས།
Sanskrit:
  • ārūpya­dhātu

Definition from the 84000 Glossary of Terms:

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

Located in 17 passages in the translation:

  • 1.­91
  • 1.­151
  • 1.­208
  • 1.­219
  • 4.­255
  • 4.­471
  • 4.­978
  • 4.­983
  • 4.­990
  • 5.­316
  • n.­277
  • g.­26
  • g.­314
  • g.­315
  • g.­316
  • g.­317
  • g.­353
g.­132

Fortunate Eon

Wylie:
  • bskal pa bzang po
Tibetan:
  • བསྐལ་པ་བཟང་པོ།
Sanskrit:
  • bhadrakalpa

The name of the current eon, so-called because one thousand buddhas are prophesied to appear during this time.

Located in 2 passages in the translation:

  • 4.­327
  • 4.­342
g.­133

four applications of mindfulness

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

The application of mindfulness to the body, the application of mindfulness to feeling, the application of mindfulness to mind, and the application of mindfulness to dharmas.

Located in 9 passages in the translation:

  • 4.­8
  • 4.­26
  • 4.­32
  • 4.­818-820
  • 4.­839
  • g.­8
  • g.­346
g.­134

four concentrations

Wylie:
  • bsam gtan bzhi
Tibetan:
  • བསམ་གཏན་བཞི།
Sanskrit:
  • caturdhyāna

The four progressive levels of concentration of the form realm that culminate in pure one-pointedness of mind and are the basis for developing insight. These are part of the nine serial absorptions.

Located in 13 passages in the translation:

  • 2.­8
  • 4.­9
  • 4.­40
  • 4.­336
  • 4.­510
  • 4.­921
  • 4.­992
  • 5.­825
  • n.­72
  • n.­236
  • n.­740
  • g.­139
  • g.­222
g.­135

four continent world system

Wylie:
  • gling bzhi pa’i ’jig rten gyi khams
Tibetan:
  • གླིང་བཞི་པའི་འཇིག་རྟེན་གྱི་ཁམས།
Sanskrit:
  • —

A world system formed by four great island continents. In this world system, a central mountain, Sumeru, is surrounded in the four cardinal directions by Jambudvīpa (our world) in the south, Godānīya in the west, Uttarakuru in the north, and Pūrvavideha in the east.

Located in 1 passage in the translation:

  • 5.­179
g.­136

four detailed and thorough knowledges

Wylie:
  • so so yang dag par rig pa bzhi
Tibetan:
  • སོ་སོ་ཡང་དག་པར་རིག་པ་བཞི།
Sanskrit:
  • catuḥpratisaṃvid

The knowledge of the meaning, the knowledge of phenomena, the knowledge of interpretation, and the knowledge of eloquence.

Located in 6 passages in the translation:

  • i.­53
  • 1.­105-106
  • 4.­510
  • 4.­787
  • g.­29
g.­137

four errors

Wylie:
  • phyin ci log bzhi
Tibetan:
  • ཕྱིན་ཅི་ལོག་བཞི།
Sanskrit:
  • caturviparyāsa

Taking what is impermanent to be permanent, what is suffering to be happiness, what is unclean to be clean, and what is not self to be a self.

Located in 4 passages in the translation:

  • i.­99-100
  • 5.­207
  • 5.­210
g.­138

four fearlessnesses

Wylie:
  • mi ’jigs pa bzhi
Tibetan:
  • མི་འཇིགས་པ་བཞི།
Sanskrit:
  • caturvaiśāradya

The four fearlessnesses are the confidence to make the declaration, “I am a buddha”; the declaration that “greed and so on are obstacles to awakening”; the confidence to explain “bodhisattvas go forth on the paths of all-knowledge and so on”; and the declaration, “the outflows are extinguished.”

Located in 11 passages in the translation:

  • 1.­4
  • 1.­91
  • 4.­510
  • 4.­517
  • 4.­787
  • 4.­998
  • n.­113
  • n.­1334
  • n.­1516
  • g.­29
  • g.­109
g.­139

four form concentrations

Wylie:
  • gzugs kyi bsam gtan bzhi
Tibetan:
  • གཟུགས་ཀྱི་བསམ་གཏན་བཞི།
Sanskrit:
  • —

See “four concentrations.”

Located in 1 passage in the translation:

  • 4.­760
g.­140

four formless absorptions

Wylie:
  • gzugs med pa’i snyoms par ’jug pa bzhi
Tibetan:
  • གཟུགས་མེད་པའི་སྙོམས་པར་འཇུག་པ་བཞི།
Sanskrit:
  • caturārūpya­samāpatti

These comprise the absorptions of (1) the station of endless space, (2) the station of endless consciousness, (3) the station of the nothing-at-all absorption, and (4) the station of neither perception nor nonperception.

Located in 14 passages in the translation:

  • 1.­16
  • 4.­760
  • 4.­936
  • 4.­992
  • n.­72
  • n.­274
  • n.­740
  • g.­130
  • g.­222
  • g.­288
  • g.­314
  • g.­315
  • g.­316
  • g.­317
g.­141

four immeasurables

Wylie:
  • tshad med pa bzhi
Tibetan:
  • ཚད་མེད་པ་བཞི།
Sanskrit:
  • caturapramāṇa

The four positive qualities of loving-kindness, compassion, sympathetic joy, and equanimity, which may be radiated towards oneself and then immeasurable sentient beings.

Located in 8 passages in the translation:

  • 4.­65
  • 4.­510
  • 4.­760
  • 4.­913
  • n.­274
  • n.­740
  • g.­103
  • g.­175
g.­142

Four legs of miraculous power

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

The four are desire-to-do (or yearning) (chanda), perseverance (vīrya), concentrated mind (citta), and examination (mīmāṃsā).

Located in 5 passages in the translation:

  • 4.­868
  • 5.­67
  • g.­192
  • g.­246
  • g.­346
g.­143

Four Mahārājas

Wylie:
  • rgyal po chen po bzhi
Tibetan:
  • རྒྱལ་པོ་ཆེན་པོ་བཞི།
Sanskrit:
  • caturmahā­rāja

Definition from the 84000 Glossary of Terms:

Four gods who live on the lower slopes (fourth level) of Mount Meru in the eponymous Heaven of the Four Great Kings (Cāturmahā­rājika, rgyal chen bzhi’i ris) and guard the four cardinal directions. Each is the leader of a nonhuman class of beings living in his realm. They are Dhṛtarāṣṭra, ruling the gandharvas in the east; Virūḍhaka, ruling over the kumbhāṇḍas in the south; Virūpākṣa, ruling the nāgas in the west; and Vaiśravaṇa (also known as Kubera) ruling the yakṣas in the north. Also referred to as Guardians of the World or World Protectors (lokapāla, ’jig rten skyong ba).

Located in 1 passage in the translation:

  • 5.­3
g.­144

four necessities

Wylie:
  • rkyen bzhi
Tibetan:
  • རྐྱེན་བཞི།
Sanskrit:
  • —

These are “robes, alms, beds and seats, and medicines for sicknesses.”

Located in 2 passages in the translation:

  • 5.­236-237
g.­145

four noble truths

Wylie:
  • ’phags pa’i bden pa bzhi
Tibetan:
  • འཕགས་པའི་བདེན་པ་བཞི།
Sanskrit:
  • caturāryasatya

Definition from the 84000 Glossary of Terms:

The four truths that the Buddha transmitted in his first teaching: (1) suffering, (2) the origin of suffering, (3) the cessation of suffering, and (4) the path to the cessation of suffering.

Located in 7 passages in the translation:

  • 4.­426
  • 4.­967
  • 5.­1235
  • n.­1895
  • g.­57
  • g.­147
  • g.­227
g.­146

four right efforts

Wylie:
  • yang dag pa’i spong ba bzhi
Tibetan:
  • ཡང་དག་པའི་སྤོང་བ་བཞི།
Sanskrit:
  • catuḥsamyakprahāṇa

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

Located in 4 passages in the translation:

  • 4.­871
  • 4.­874
  • g.­266
  • g.­346
g.­147

four truths

Wylie:
  • bden pa bzhi
Tibetan:
  • བདེན་པ་བཞི།
Sanskrit:
  • catuḥsatya

See “four noble truths.”

Located in 4 passages in the translation:

  • 1.­37
  • 5.­248
  • 5.­1142
  • 6.­65
g.­148

four ways of gathering a retinue

Wylie:
  • bsdu ba’i dngos po bzhi
Tibetan:
  • བསྡུ་བའི་དངོས་པོ་བཞི།
Sanskrit:
  • catuḥsaṃgrahavastu

Giving gifts, kind words, beneficial actions, and consistency between words and deeds.

Located in 5 passages in the translation:

  • 1.­80
  • 5.­1287
  • 5.­1290
  • n.­365
  • n.­1814
g.­149

fourteen emptinesses

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

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

Located in 14 passages in the translation:

  • g.­87
  • g.­89
  • g.­91
  • g.­92
  • g.­93
  • g.­94
  • g.­96
  • g.­97
  • g.­98
  • g.­99
  • g.­165
  • g.­177
  • g.­178
  • g.­236
g.­150

gandharva

Wylie:
  • dri za
Tibetan:
  • དྲི་ཟ།
Sanskrit:
  • gandharva

Definition from the 84000 Glossary of Terms:

A class of generally benevolent nonhuman beings who inhabit the skies, sometimes said to inhabit fantastic cities in the clouds, and more specifically to dwell on the eastern slopes of Mount Meru, where they are ruled by the Great King Dhṛtarāṣṭra. They are most renowned as celestial musicians who serve the gods. In the Abhidharma, the term is also used to refer to the mental body assumed by sentient beings during the intermediate state between death and rebirth. Gandharvas are said to live on fragrances (gandha) in the desire realm, hence the Tibetan translation dri za, meaning “scent eater.”

Located in 9 passages in the translation:

  • 1.­72-73
  • 1.­118
  • 4.­119
  • 4.­510
  • 4.­526
  • 4.­534
  • 4.­1009
  • n.­319
g.­151

Gaṅgā River

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

Definition from the 84000 Glossary of Terms:

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

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

Located in 14 passages in the translation:

  • i.­97
  • 1.­133
  • 1.­147
  • 4.­233
  • 4.­510
  • 4.­1023
  • 5.­127
  • 5.­146
  • 5.­168
  • 5.­237-238
  • 5.­937
  • n.­1492
  • n.­1814
g.­152

Gaṅgadevī

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

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

Located in 1 passage in the translation:

  • 5.­1001
g.­153

garuḍa

Wylie:
  • nam mkha’ lding
Tibetan:
  • ནམ་མཁའ་ལྡིང་།
Sanskrit:
  • garuḍa

Definition from the 84000 Glossary of Terms:

In Indian mythology, the garuḍa is an eagle-like bird that is regarded as the king of all birds, normally depicted with a sharp, owl-like beak, often holding a snake, and with large and powerful wings. They are traditionally enemies of the nāgas. In the Vedas, they are said to have brought nectar from the heavens to earth. Garuḍa can also be used as a proper name for a king of such creatures.

Located in 2 passages in the translation:

  • 1.­72-73
g.­154

gateway to liberation

Wylie:
  • rnam par thar pa’i sgo
Tibetan:
  • རྣམ་པར་ཐར་པའི་སྒོ།
Sanskrit:
  • vimokṣa­mukha

A set of three points associated with the nature of phenomena that when contemplated and integrated lead to liberation. The three are emptiness, signlessness, and wishlessness.

Also rendered here as “doors to liberation.”

Located in 18 passages in the translation:

  • 1.­57-58
  • 1.­69
  • 4.­52
  • 4.­289
  • 4.­425
  • 4.­427
  • 4.­510
  • 4.­887
  • 4.­891-893
  • 5.­1002
  • n.­409
  • n.­474
  • g.­74
  • g.­350
  • g.­390
g.­155

ghost

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

Definition from the 84000 Glossary of Terms:

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

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

Located in 9 passages in the translation:

  • 1.­72
  • 1.­76
  • 1.­91
  • 1.­167
  • 1.­187
  • 4.­55
  • 4.­1009
  • 5.­149
  • g.­117
g.­156

giving

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

The first of the six perfections. Also translated here as “generosity.”

Located in 150 passages in the translation:

  • i.­97
  • i.­115
  • i.­117
  • 1.­48
  • 1.­70
  • 1.­105
  • 1.­107
  • 1.­109
  • 1.­112
  • 1.­116
  • 1.­124
  • 1.­171
  • 1.­213
  • 3.­10
  • 4.­13-19
  • 4.­22
  • 4.­60
  • 4.­93
  • 4.­95-96
  • 4.­168
  • 4.­301
  • 4.­308
  • 4.­320
  • 4.­322
  • 4.­366-368
  • 4.­386
  • 4.­390
  • 4.­393-394
  • 4.­396
  • 4.­437
  • 4.­510
  • 4.­628
  • 4.­671
  • 4.­747-752
  • 4.­754-757
  • 4.­762
  • 4.­771-772
  • 4.­950
  • 4.­986
  • 4.­1010-1011
  • 4.­1100
  • 4.­1111
  • 4.­1168
  • 4.­1228-1229
  • 4.­1234
  • 4.­1247
  • 4.­1261
  • 5.­130
  • 5.­147
  • 5.­154
  • 5.­158
  • 5.­164
  • 5.­174
  • 5.­205-206
  • 5.­247
  • 5.­254
  • 5.­303
  • 5.­369
  • 5.­417
  • 5.­511
  • 5.­537
  • 5.­570
  • 5.­634
  • 5.­654
  • 5.­679-681
  • 5.­685
  • 5.­690
  • 5.­695
  • 5.­700
  • 5.­705
  • 5.­713
  • 5.­727
  • 5.­753
  • 5.­791
  • 5.­798
  • 5.­831-832
  • 5.­834-835
  • 5.­846
  • 5.­876
  • 5.­981
  • 5.­991
  • 5.­993
  • 5.­1011
  • 5.­1083
  • 5.­1094-1095
  • 5.­1206
  • 5.­1214-1217
  • 5.­1279
  • 5.­1288
  • 5.­1302
  • 5.­1312
  • 5.­1323
  • 5.­1361
  • 5.­1424
  • 5.­1463-1466
  • 6.­15
  • 6.­93
  • n.­264
  • n.­309
  • n.­433
  • n.­693
  • n.­706
  • n.­758
  • n.­904
  • n.­1042
  • n.­1274
  • n.­1421
  • n.­1503
  • n.­1520
  • n.­1530
  • n.­1773
  • n.­1807
  • n.­1814
  • g.­119
  • g.­148
  • g.­299
  • g.­345
g.­157

go forth

Wylie:
  • nges par ’byung
Tibetan:
  • ངེས་པར་འབྱུང་།
Sanskrit:
  • nir√yā

Located in 49 passages in the translation:

  • i.­83
  • i.­86-87
  • 1.­110
  • 2.­11
  • 4.­406
  • 4.­501-502
  • 4.­519
  • 4.­535
  • 4.­539-540
  • 4.­594-595
  • 4.­606-608
  • 4.­623-624
  • 4.­657-661
  • 4.­663-664
  • 4.­678
  • 4.­1140-1141
  • 4.­1147-1150
  • 4.­1161-1162
  • 4.­1168-1169
  • 4.­1174-1175
  • 4.­1233
  • 5.­627
  • n.­113
  • n.­513
  • n.­549
  • n.­738
  • n.­893
  • n.­933
  • n.­935
  • g.­138
g.­158

go forth to homelessness

Wylie:
  • rab tu ’byung
  • khyim nas mngon par byung
Tibetan:
  • རབ་ཏུ་འབྱུང་།
  • ཁྱིམ་ནས་མངོན་པར་བྱུང་།
Sanskrit:
  • pra√vṛt
  • pravrajyā

Definition from the 84000 Glossary of Terms:

The Sanskrit pravrajyā literally means “going forth,” with the sense of leaving the life of a householder and embracing the life of a renunciant. When the term is applied more technically, it refers to the act of becoming a male novice (śrāmaṇera; dge tshul) or female novice (śrāmaṇerikā; dge tshul ma), this being a first stage leading to full ordination.

Located in 2 passages in the translation:

  • 4.­20
  • 5.­1280
g.­159

god

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

Definition from the 84000 Glossary of Terms:

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

Located in 94 passages in the translation:

  • i.­58
  • i.­96
  • 1.­16
  • 1.­24
  • 1.­29
  • 1.­72-73
  • 1.­88
  • 1.­174
  • 1.­176
  • 2.­14
  • 4.­55
  • 4.­179
  • 4.­325-326
  • 4.­329
  • 4.­510
  • 4.­678
  • 4.­701
  • 4.­880
  • 4.­907
  • 4.­999
  • 4.­1009
  • 4.­1014
  • 4.­1169
  • 4.­1174
  • 4.­1182
  • 4.­1184-1185
  • 5.­3
  • 5.­5
  • 5.­70-71
  • 5.­73-74
  • 5.­76-77
  • 5.­92
  • 5.­110-111
  • 5.­132
  • 5.­137
  • 5.­140
  • 5.­146
  • 5.­150
  • 5.­158-160
  • 5.­165
  • 5.­240
  • 5.­490
  • 5.­498-499
  • 5.­507
  • 5.­511
  • 5.­532
  • 5.­578
  • 5.­596
  • 5.­598-600
  • 5.­619-620
  • 5.­1058
  • 5.­1071
  • 5.­1249
  • 5.­1293
  • 5.­1415
  • 6.­15
  • n.­288
  • n.­738
  • n.­1110
  • n.­1120
  • n.­1155
  • n.­1180
  • n.­1183
  • n.­1623
  • n.­1689
  • n.­1712
  • n.­1786
  • g.­26
  • g.­117
  • g.­181
  • g.­201
  • g.­219
  • g.­221
  • g.­239
  • g.­314
  • g.­315
  • g.­316
  • g.­317
  • g.­360
  • g.­366
  • g.­378
g.­160

Good Dharma

Wylie:
  • dam pa’i chos
Tibetan:
  • དམ་པའི་ཆོས།
Sanskrit:
  • saddharma

The buddhadharma, or the Buddha’s teachings.

Located in 13 passages in the translation:

  • i.­40
  • i.­102
  • 1.­9
  • 1.­191
  • 1.­199
  • 1.­203
  • 1.­213
  • 1.­222
  • 5.­279
  • 5.­436
  • 5.­441
  • 6.­93
  • n.­1245
g.­161

Gotra level

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

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

Located in 9 passages in the translation:

  • 4.­712
  • 4.­1134
  • 4.­1167
  • 4.­1183
  • 4.­1186
  • 4.­1210
  • 5.­956
  • 5.­1455
  • g.­340
g.­162

Gṛdhrakūṭa Hill

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

Definition from the 84000 Glossary of Terms:

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

Located in 1 passage in the translation:

  • 1.­17
g.­163

great being

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

Definition from the 84000 Glossary of Terms:

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

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

In this text:

This term is explained in 3.­5.

Located in 379 passages in the translation:

  • i.­49
  • i.­61
  • i.­82
  • i.­93
  • i.­108
  • i.­117
  • 1.­41
  • 1.­45
  • 1.­48
  • 1.­94
  • 2.­1
  • 2.­3-4
  • 2.­6-14
  • 3.­1-2
  • 3.­5
  • 4.­1-2
  • 4.­4-5
  • 4.­8
  • 4.­26
  • 4.­54
  • 4.­70
  • 4.­96
  • 4.­168
  • 4.­172
  • 4.­184
  • 4.­186-187
  • 4.­212
  • 4.­218-219
  • 4.­221
  • 4.­247-248
  • 4.­251-252
  • 4.­258
  • 4.­301
  • 4.­308
  • 4.­310
  • 4.­316
  • 4.­319
  • 4.­321
  • 4.­324
  • 4.­341
  • 4.­370-372
  • 4.­375-377
  • 4.­381
  • 4.­386
  • 4.­401-402
  • 4.­404
  • 4.­406-408
  • 4.­410-411
  • 4.­413
  • 4.­415-416
  • 4.­422
  • 4.­424
  • 4.­432
  • 4.­434
  • 4.­437-438
  • 4.­462
  • 4.­468
  • 4.­474
  • 4.­476
  • 4.­502
  • 4.­535-536
  • 4.­538-539
  • 4.­562
  • 4.­568
  • 4.­572
  • 4.­587
  • 4.­590
  • 4.­594-595
  • 4.­607
  • 4.­609
  • 4.­611-612
  • 4.­614
  • 4.­616
  • 4.­622
  • 4.­625
  • 4.­629
  • 4.­666
  • 4.­668
  • 4.­670-671
  • 4.­673
  • 4.­675
  • 4.­677-678
  • 4.­707-708
  • 4.­710-711
  • 4.­725
  • 4.­745
  • 4.­758
  • 4.­760-762
  • 4.­769-771
  • 4.­774
  • 4.­777-778
  • 4.­786
  • 4.­818
  • 4.­887
  • 4.­1041
  • 4.­1092
  • 4.­1095
  • 4.­1111
  • 4.­1223
  • 4.­1231
  • 4.­1233
  • 4.­1240
  • 4.­1244
  • 4.­1246
  • 4.­1278
  • 4.­1294
  • 4.­1296
  • 4.­1316
  • 4.­1363
  • 5.­6
  • 5.­10
  • 5.­12
  • 5.­41
  • 5.­47
  • 5.­68
  • 5.­96
  • 5.­99
  • 5.­105
  • 5.­132
  • 5.­210
  • 5.­218-219
  • 5.­222
  • 5.­272
  • 5.­329
  • 5.­332
  • 5.­337
  • 5.­376
  • 5.­531
  • 5.­539
  • 5.­549
  • 5.­565
  • 5.­569-570
  • 5.­576
  • 5.­623-625
  • 5.­627
  • 5.­638
  • 5.­657-662
  • 5.­665-666
  • 5.­669-671
  • 5.­675
  • 5.­679-680
  • 5.­710-711
  • 5.­713
  • 5.­719
  • 5.­721
  • 5.­723-725
  • 5.­728
  • 5.­733-734
  • 5.­736
  • 5.­740
  • 5.­743
  • 5.­745
  • 5.­751
  • 5.­753-754
  • 5.­763
  • 5.­767
  • 5.­773
  • 5.­780
  • 5.­783
  • 5.­786-787
  • 5.­791
  • 5.­797-798
  • 5.­800-804
  • 5.­807-810
  • 5.­813
  • 5.­816-817
  • 5.­821
  • 5.­828
  • 5.­830
  • 5.­839
  • 5.­842
  • 5.­845-849
  • 5.­854
  • 5.­856
  • 5.­858-859
  • 5.­861
  • 5.­863-867
  • 5.­869
  • 5.­871-873
  • 5.­875-876
  • 5.­878
  • 5.­880
  • 5.­884-887
  • 5.­889-893
  • 5.­895-896
  • 5.­898
  • 5.­903
  • 5.­905
  • 5.­953
  • 5.­981
  • 5.­990-993
  • 5.­998
  • 5.­1007-1008
  • 5.­1014
  • 5.­1025
  • 5.­1034
  • 5.­1040
  • 5.­1054
  • 5.­1060
  • 5.­1062
  • 5.­1072
  • 5.­1086-1087
  • 5.­1119
  • 5.­1127
  • 5.­1141
  • 5.­1159
  • 5.­1165
  • 5.­1173
  • 5.­1179
  • 5.­1214
  • 5.­1225
  • 5.­1238
  • 5.­1245
  • 5.­1273
  • 5.­1342
  • 5.­1349
  • 5.­1381
  • 5.­1397
  • 5.­1399
  • 5.­1418
  • 5.­1420
  • 5.­1425
  • 5.­1431
  • 5.­1433
  • 5.­1441
  • 5.­1443
  • 5.­1450
  • 5.­1454
  • 6.­2
  • n.­307
  • n.­309
  • n.­433
  • n.­460
  • n.­467
  • n.­485
  • n.­496
  • n.­635
  • n.­643
  • n.­668
  • n.­718
  • n.­737-738
  • n.­893
  • n.­902
  • n.­907
  • n.­1000
  • n.­1013
  • n.­1138
  • n.­1442
  • n.­1479
  • n.­1490
  • n.­1492
  • n.­1502
  • n.­1516
  • n.­1530
  • n.­1532
  • n.­1543
  • n.­1546
  • n.­1549-1550
  • n.­1552
  • n.­1555-1556
  • n.­1559
  • n.­1561
  • n.­1593
  • n.­1607
  • n.­1623
  • n.­1638
  • n.­1646
  • n.­1657
  • n.­1721
  • n.­1723
  • n.­1769
  • n.­1773
  • n.­1777
  • n.­1814
  • n.­1823
  • n.­1842-1843
  • n.­1856
  • n.­1859
  • n.­1886
  • n.­1891
  • n.­1896
  • n.­1912
  • g.­356
g.­164

great billionfold world system

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

Definition from the 84000 Glossary of Terms:

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

Located in 5 passages in the translation:

  • 1.­144-145
  • 5.­179
  • n.­184-185
g.­165

great emptiness

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

One of the fourteen emptinesses and eighteen emptinesses.

Located in 5 passages in the translation:

  • 4.­125
  • 4.­794
  • 5.­415
  • g.­81
  • g.­149
g.­166

great person

Wylie:
  • skyes bu chen po
Tibetan:
  • སྐྱེས་བུ་ཆེན་པོ།
Sanskrit:
  • mahāpuruṣa

Someone who will become a buddha or a cakravartin, whose bodies are adorned with the thirty-two major marks and the eighty minor signs.

Located in 14 passages in the translation:

  • i.­115
  • 4.­1183
  • 5.­1273-1274
  • 5.­1306-1307
  • 5.­1309
  • 5.­1311
  • 5.­1323
  • 5.­1326-1328
  • 5.­1340
  • n.­307
g.­167

Great Vehicle

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

Definition from the 84000 Glossary of Terms:

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

Located in 91 passages in the translation:

  • i.­53
  • i.­82-83
  • i.­86-88
  • i.­90-91
  • 1.­139
  • 3.­2
  • 3.­13
  • 3.­15-16
  • 4.­12
  • 4.­25
  • 4.­34
  • 4.­96
  • 4.­392
  • 4.­678
  • 4.­711
  • 4.­742
  • 4.­758-770
  • 4.­786-788
  • 4.­815
  • 4.­818
  • 4.­820
  • 4.­886-887
  • 4.­894
  • 4.­908
  • 4.­1092
  • 4.­1096
  • 4.­1140-1142
  • 4.­1155
  • 4.­1161
  • 4.­1168-1175
  • 4.­1186
  • 4.­1193
  • 4.­1195
  • 4.­1216
  • 4.­1218-1219
  • 4.­1222
  • 4.­1224
  • 4.­1229
  • 4.­1231-1234
  • 4.­1247
  • 4.­1267
  • n.­75
  • n.­156
  • n.­513
  • n.­738
  • n.­740-741
  • n.­762
  • n.­764
  • n.­893
  • n.­933
  • n.­935
  • n.­973
  • n.­976
  • n.­978-979
  • n.­1005
  • g.­299
g.­168

greed

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

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

Located in 30 passages in the translation:

  • i.­106
  • 1.­78
  • 1.­187
  • 4.­471-472
  • 4.­477
  • 4.­488
  • 4.­510
  • 4.­715
  • 4.­836-837
  • 4.­900
  • 4.­1050
  • 4.­1225
  • 5.­299
  • 5.­403
  • 5.­468
  • 5.­470-472
  • 5.­563
  • 5.­1058
  • 5.­1168
  • n.­94
  • n.­113
  • n.­770
  • n.­1438
  • g.­43
  • g.­138
  • g.­171
g.­169

guru

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

Definition from the 84000 Glossary of Terms:

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

Located in 6 passages in the translation:

  • 1.­2
  • 4.­851
  • 4.­1109
  • 5.­1278
  • n.­8
  • n.­40
g.­170

hasta

Wylie:
  • khru
Tibetan:
  • ཁྲུ།
Sanskrit:
  • hasta

Definition from the 84000 Glossary of Terms:

A measure of length. One unit is the distance from the elbow to the tips of the fingers, about eighteen inches.

Located in 2 passages in the translation:

  • 5.­1303
  • 5.­1318
g.­171

hatred

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

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

Located in 19 passages in the translation:

  • i.­74
  • 1.­78
  • 1.­187-188
  • 4.­399
  • 4.­471-472
  • 4.­477
  • 4.­488
  • 4.­510
  • 4.­715
  • 4.­837
  • 4.­900
  • 4.­1050
  • 5.­300
  • 5.­404
  • 5.­472
  • g.­43
  • g.­168
g.­172

ignorance

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

Located in 40 passages in the translation:

  • i.­118
  • 1.­21-24
  • 1.­26
  • 1.­30-31
  • 1.­35-36
  • 1.­54
  • 1.­208-209
  • 1.­217-218
  • 4.­123
  • 4.­125
  • 4.­137
  • 4.­143
  • 4.­217
  • 4.­647-651
  • 4.­653-654
  • 4.­981
  • 4.­983
  • 4.­990
  • 5.­53
  • 5.­302
  • 5.­1258
  • 6.­32
  • 6.­41
  • n.­54
  • n.­1113
  • n.­1497
  • g.­339
  • g.­368
g.­173

imaginary

Wylie:
  • kun brtag
Tibetan:
  • ཀུན་བརྟག
Sanskrit:
  • parikalpita

One of the three natures. Same as “conceptualized.”

Located in 66 passages in the translation:

  • i.­61
  • i.­71
  • i.­74
  • i.­78-79
  • i.­89-90
  • i.­109
  • i.­114
  • i.­117-118
  • 1.­60-61
  • 1.­121
  • 3.­9
  • 4.­128
  • 4.­149
  • 4.­155
  • 4.­197-198
  • 4.­201
  • 4.­205
  • 4.­208
  • 4.­217-218
  • 4.­272
  • 4.­279
  • 4.­282
  • 4.­295
  • 4.­305
  • 4.­309
  • 4.­409
  • 4.­421
  • 4.­423
  • 4.­434-435
  • 4.­461
  • 4.­487
  • 4.­522
  • 4.­543
  • 4.­545-547
  • 4.­551
  • 4.­558
  • 4.­627
  • 4.­697
  • 4.­813
  • 4.­1241
  • 5.­161
  • 5.­190
  • 5.­388
  • 5.­649
  • 5.­940
  • 5.­1031
  • 5.­1189
  • 6.­38-39
  • 6.­48
  • 6.­53
  • 6.­57-58
  • 6.­61
  • n.­945
  • n.­1827
  • g.­352
g.­174

imagination

Wylie:
  • rnam par rtog pa
  • kun tu rtog pa
Tibetan:
  • རྣམ་པར་རྟོག་པ།
  • ཀུན་ཏུ་རྟོག་པ།
Sanskrit:
  • vitarka

Located in 7 passages in the translation:

  • 1.­115
  • 4.­206
  • 4.­235
  • 4.­985
  • 5.­272
  • 5.­397
  • 5.­494
g.­175

immeasurables

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

See “four immeasurables.”

Located in 6 passages in the translation:

  • 1.­99
  • 4.­721
  • 4.­763
  • 4.­912
  • 5.­235
  • n.­703
g.­176

Indra

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

Definition from the 84000 Glossary of Terms:

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

Located in 2 passages in the translation:

  • 4.­968
  • n.­831
g.­177

inner and outer emptiness

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

One of the fourteen emptinesses and eighteen emptinesses.

Located in 7 passages in the translation:

  • 4.­106-107
  • 4.­114
  • 4.­117
  • 4.­977
  • g.­81
  • g.­149
g.­178

inner emptiness

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

One of the fourteen emptinesses and eighteen emptinesses.

Located in 18 passages in the translation:

  • i.­64
  • 4.­103-104
  • 4.­108
  • 4.­112
  • 4.­484-485
  • 4.­566
  • 4.­574
  • 4.­977
  • 4.­987
  • 5.­91
  • 5.­1076
  • 5.­1401-1402
  • n.­1042
  • g.­81
  • g.­149
g.­179

intrinsic nature

Wylie:
  • ngo bo nyid
Tibetan:
  • ངོ་བོ་ཉིད།
Sanskrit:
  • svabhāva

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

Located in 326 passages in the translation:

  • i.­52
  • i.­65
  • i.­78
  • i.­101
  • i.­110
  • i.­117
  • 1.­49
  • 1.­67
  • 1.­94
  • 1.­121
  • 1.­149
  • 3.­9
  • 4.­17
  • 4.­35
  • 4.­39-41
  • 4.­79
  • 4.­97
  • 4.­112
  • 4.­123-124
  • 4.­126
  • 4.­158-161
  • 4.­191-193
  • 4.­198
  • 4.­200
  • 4.­202-206
  • 4.­211
  • 4.­213-214
  • 4.­216-218
  • 4.­220
  • 4.­235
  • 4.­237-239
  • 4.­261
  • 4.­263
  • 4.­273
  • 4.­276-278
  • 4.­292
  • 4.­295
  • 4.­308-309
  • 4.­314
  • 4.­384
  • 4.­446-449
  • 4.­453
  • 4.­456-461
  • 4.­467
  • 4.­484-486
  • 4.­516
  • 4.­547
  • 4.­556-558
  • 4.­569
  • 4.­593
  • 4.­601
  • 4.­604-605
  • 4.­608
  • 4.­619
  • 4.­641
  • 4.­661-662
  • 4.­665
  • 4.­672
  • 4.­678
  • 4.­680
  • 4.­741
  • 4.­777
  • 4.­790
  • 4.­801
  • 4.­803
  • 4.­807-809
  • 4.­813
  • 4.­942
  • 4.­1049
  • 4.­1054
  • 4.­1117
  • 4.­1149-1150
  • 4.­1179
  • 4.­1216
  • 4.­1242
  • 4.­1245
  • 4.­1254
  • 4.­1259
  • 4.­1263-1265
  • 4.­1268
  • 4.­1271
  • 4.­1273-1275
  • 4.­1283-1284
  • 4.­1286
  • 4.­1291
  • 4.­1305-1306
  • 4.­1331-1333
  • 4.­1362
  • 5.­38
  • 5.­44-45
  • 5.­60
  • 5.­73
  • 5.­93
  • 5.­125
  • 5.­127
  • 5.­130-131
  • 5.­169-170
  • 5.­173
  • 5.­217
  • 5.­225
  • 5.­227-228
  • 5.­242
  • 5.­244
  • 5.­248-249
  • 5.­270
  • 5.­273
  • 5.­278
  • 5.­283
  • 5.­286
  • 5.­288
  • 5.­290
  • 5.­316-317
  • 5.­327
  • 5.­344-346
  • 5.­349
  • 5.­361
  • 5.­364-365
  • 5.­375
  • 5.­378
  • 5.­402
  • 5.­411-412
  • 5.­432
  • 5.­468
  • 5.­470
  • 5.­474
  • 5.­476
  • 5.­478
  • 5.­487-489
  • 5.­493
  • 5.­504
  • 5.­545
  • 5.­547-548
  • 5.­555-556
  • 5.­563
  • 5.­596
  • 5.­622
  • 5.­633
  • 5.­635
  • 5.­665-666
  • 5.­713
  • 5.­790-791
  • 5.­808
  • 5.­824-828
  • 5.­885
  • 5.­897
  • 5.­966-968
  • 5.­989
  • 5.­1029-1031
  • 5.­1033-1035
  • 5.­1037-1038
  • 5.­1049
  • 5.­1058
  • 5.­1088-1089
  • 5.­1092
  • 5.­1120-1121
  • 5.­1123-1124
  • 5.­1135
  • 5.­1139
  • 5.­1148
  • 5.­1155
  • 5.­1162
  • 5.­1166-1167
  • 5.­1170
  • 5.­1175
  • 5.­1189-1192
  • 5.­1198
  • 5.­1200-1201
  • 5.­1219
  • 5.­1226
  • 5.­1228
  • 5.­1230
  • 5.­1236
  • 5.­1238
  • 5.­1241
  • 5.­1251
  • 5.­1354-1355
  • 5.­1363-1364
  • 5.­1367-1368
  • 5.­1383
  • 5.­1389
  • 5.­1393-1394
  • 5.­1396
  • 5.­1399
  • 5.­1405
  • 5.­1447
  • 5.­1457
  • 5.­1460-1461
  • 5.­1470-1472
  • 5.­1485
  • 5.­1496-1497
  • 6.­6-7
  • 6.­9
  • 6.­17
  • 6.­39
  • 6.­48-49
  • 6.­59-64
  • 6.­70
  • n.­95
  • n.­263
  • n.­325
  • n.­346-348
  • n.­351
  • n.­404
  • n.­464
  • n.­704
  • n.­744
  • n.­758
  • n.­944
  • n.­989
  • n.­1000
  • n.­1032
  • n.­1241
  • n.­1283
  • n.­1491
  • n.­1550
  • n.­1598
  • n.­1615
  • n.­1630
  • n.­1718
  • n.­1726
  • n.­1755
  • n.­1760
  • n.­1762
  • n.­1773
  • n.­1823
  • n.­1827
  • n.­1918
  • n.­1968
  • g.­20
g.­180

isolation

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

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

Located in 10 passages in the translation:

  • 1.­44
  • 4.­510
  • 4.­876-878
  • 4.­1111
  • 4.­1362
  • 5.­1064
  • n.­902
  • n.­1614
g.­181

Īśvara

Wylie:
  • dbang phyug
Tibetan:
  • དབང་ཕྱུག
Sanskrit:
  • īśvara

Literally “lord,” this term is an epithet for the god Śiva, but functions more generally in Buddhist texts as a generalized “supreme being” to whom the creation of the universe is attributed.

Located in 3 passages in the translation:

  • i.­70
  • 4.­453
  • 4.­1057
g.­182

Jain

Wylie:
  • gcer bu pa
Tibetan:
  • གཅེར་བུ་པ།
Sanskrit:
  • nirgrantha

Located in 2 passages in the translation:

  • i.­70
  • 4.­448
g.­183

Jambudvīpa

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

Definition from the 84000 Glossary of Terms:

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

Located in 7 passages in the translation:

  • 4.­224
  • 5.­145
  • 5.­160
  • 5.­178-179
  • 5.­204
  • g.­135
g.­184

jīvaṃjīvaka

Wylie:
  • shang shang te’u
Tibetan:
  • ཤང་ཤང་ཏེའུ།
Sanskrit:
  • jīvaṃjīvaka

A type of bird, often identified as the Grey Peacock Pheasant.

Located in 2 passages in the translation:

  • 4.­1184-1185
g.­185

kalaviṅka

Wylie:
  • ka la bing ka
Tibetan:
  • ཀ་ལ་བིང་ཀ
Sanskrit:
  • kalaviṅka

Definition from the 84000 Glossary of Terms:

In Buddhist literature refers to a mythical bird whose call is said to be far more beautiful than that of all other birds, and so compelling that it can be heard even before the bird has hatched. The call of the kalaviṅka is thus used as an analogy to describe the sound of the discourse of bodhisattvas as being far superior to that of śrāvakas and pratyekabuddhas, even before bodhisattvas attain awakening. In some cases, the kalaviṅka also takes on mythical characteristics, being depicted as part human, part bird. It is also the sixteenth of the eighty designs on the palms and soles of a tathāgata.

While it is equated to an Indian bird renowned for its beautiful song, there is some uncertainty regarding the identity of the kalaviṅka; some dictionaries declare it to be a type of Indian cuckoo (probably Eudynamys scolopacea, also known as the asian koel) or a red and green sparrow (possibly Amandava amandava, also known as the red avadavat).

Located in 1 passage in the translation:

  • 5.­1332
g.­186

karma

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

Definition from the 84000 Glossary of Terms:

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

Located in 65 passages in the translation:

  • 1.­7
  • 1.­96
  • 1.­204-205
  • 1.­218
  • 1.­220
  • 1.­229
  • 3.­10
  • 4.­783
  • 4.­897
  • 4.­969
  • 4.­1051
  • 4.­1078
  • 4.­1334
  • 5.­36
  • 5.­183
  • 5.­283
  • 5.­981-982
  • 5.­984-987
  • 5.­989-990
  • 5.­1000
  • 5.­1277-1278
  • 5.­1284
  • 5.­1287
  • 5.­1295
  • 5.­1297
  • 5.­1302-1303
  • 5.­1308
  • 5.­1310
  • 5.­1312-1313
  • 5.­1318
  • 5.­1321
  • 5.­1323
  • 5.­1329
  • 5.­1367
  • 5.­1415
  • 5.­1444
  • 5.­1484
  • 6.­32
  • 6.­44
  • 6.­70
  • 6.­90
  • n.­50
  • n.­90
  • n.­277
  • n.­804
  • n.­844
  • n.­1067
  • n.­1385
  • n.­1753
  • n.­1756
  • n.­1805
  • n.­1879
  • n.­1902
  • g.­180
  • g.­342
  • g.­395
g.­187

Kāśyapa

Wylie:
  • ’od srungs
Tibetan:
  • འོད་སྲུངས།
Sanskrit:
  • kāśyapa

Located in 1 passage in the translation:

  • 4.­139
g.­188

Kauśika

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

Definition from the 84000 Glossary of Terms:

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

Located in 24 passages in the translation:

  • 5.­10
  • 5.­12
  • 5.­45
  • 5.­47
  • 5.­62
  • 5.­93-94
  • 5.­96
  • 5.­100-101
  • 5.­117
  • 5.­120
  • 5.­125
  • 5.­127-128
  • 5.­161
  • 5.­164
  • 5.­177
  • 5.­255
  • 5.­263
  • 5.­341
  • 5.­426
  • n.­1138
  • n.­1168
g.­189

kinnara

Wylie:
  • mi’am ci
Tibetan:
  • མིའམ་ཅི།
Sanskrit:
  • kinnara

Definition from the 84000 Glossary of Terms:

A class of nonhuman beings that resemble humans to the degree that their very name‍—which means “is that human?”‍—suggests some confusion as to their divine status. Kinnaras are mythological beings found in both Buddhist and Brahmanical literature, where they are portrayed as creatures half human, half animal. They are often depicted as highly skilled celestial musicians.

Located in 2 passages in the translation:

  • 1.­72-73
g.­190

knowledge

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

The last of the ten perfections. See 1.­126.

Located in 3 passages in the translation:

  • 1.­122
  • 1.­126
  • g.­341
g.­191

Kṛtāvin level

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

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

Located in 8 passages in the translation:

  • 1.­208-209
  • 4.­900
  • 4.­1139
  • 4.­1210
  • 5.­961
  • n.­920
  • g.­340
g.­192

legs of miraculous power

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

See “four legs of miraculous power.”

Located in 3 passages in the translation:

  • 1.­4
  • 4.­787
  • 4.­869
g.­193

life-faculty continuum

Wylie:
  • srog gi dbang po rgyun
Tibetan:
  • སྲོག་གི་དབང་པོ་རྒྱུན།
Sanskrit:
  • —

Located in 2 passages in the translation:

  • 1.­182
  • n.­195
g.­194

lineage

Wylie:
  • rigs
Tibetan:
  • རིགས།
Sanskrit:
  • gotra

Literally, the class, caste or lineage. In this context, it is the basic disposition or propensity of an individual which determines which kind of vehicle (śrāvaka, pratyekabuddha, or bodhisattva) they will follow and therefore which kind of awakening they will obtain. However, in Buddhist literature of the third turning, this same term is used instead as a synonym of buddha-nature (tathāgata­garbha), ie, that all the beings are in fact endowed with the potential or geniture of a buddha’s awakening.

Located in 19 passages in the translation:

  • 1.­91
  • 1.­206-208
  • 1.­223-224
  • 1.­226
  • 3.­5
  • 4.­92
  • 4.­98
  • 4.­589
  • 5.­221
  • 5.­617
  • 5.­1273
  • 6.­99-100
  • 6.­102
  • n.­213
  • g.­161
g.­195

living being

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

Located in 8 passages in the translation:

  • 1.­97
  • 4.­471
  • 4.­510
  • 4.­1185
  • 4.­1200
  • 5.­1400
  • 5.­1491
  • 6.­2
g.­196

lord

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

Definition from the 84000 Glossary of Terms:

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

In this text:

For a definition given in this text, see 1.­14.

Located in 708 passages in the translation:

  • i.­49
  • i.­57-58
  • i.­63
  • i.­68
  • i.­80
  • i.­91
  • i.­106
  • i.­108
  • i.­111-112
  • i.­118
  • 1.­4-7
  • 1.­9
  • 1.­14
  • 1.­16
  • 1.­18
  • 1.­110
  • 1.­127
  • 1.­130
  • 1.­133
  • 1.­137
  • 1.­139
  • 1.­141
  • 1.­143-145
  • 1.­147
  • 1.­158-160
  • 1.­170
  • 1.­176
  • 1.­178
  • 1.­191
  • 1.­195
  • 1.­197
  • 1.­201
  • 1.­214
  • 1.­218
  • 1.­220
  • 1.­222-226
  • 1.­228-229
  • 2.­2-5
  • 2.­8-10
  • 2.­12-14
  • 3.­21
  • 4.­1
  • 4.­3
  • 4.­53
  • 4.­66
  • 4.­73
  • 4.­87
  • 4.­130
  • 4.­134-135
  • 4.­137
  • 4.­139
  • 4.­161
  • 4.­168
  • 4.­172
  • 4.­186-188
  • 4.­234
  • 4.­238-239
  • 4.­248
  • 4.­251
  • 4.­258-259
  • 4.­317
  • 4.­331
  • 4.­371-373
  • 4.­375
  • 4.­377-378
  • 4.­401-402
  • 4.­404-409
  • 4.­411
  • 4.­413-414
  • 4.­416
  • 4.­438
  • 4.­445
  • 4.­454-457
  • 4.­459-460
  • 4.­462-463
  • 4.­465
  • 4.­474
  • 4.­476
  • 4.­497
  • 4.­502-504
  • 4.­507-508
  • 4.­510
  • 4.­532
  • 4.­536
  • 4.­538-539
  • 4.­541
  • 4.­562
  • 4.­564
  • 4.­568
  • 4.­572
  • 4.­587
  • 4.­590
  • 4.­602
  • 4.­609
  • 4.­624
  • 4.­638
  • 4.­641-642
  • 4.­649
  • 4.­660-661
  • 4.­666
  • 4.­668
  • 4.­678
  • 4.­707-708
  • 4.­712
  • 4.­774
  • 4.­776
  • 4.­778
  • 4.­782
  • 4.­786-787
  • 4.­974
  • 4.­1092
  • 4.­1095
  • 4.­1164
  • 4.­1168
  • 4.­1174
  • 4.­1192
  • 4.­1232-1235
  • 4.­1237-1238
  • 4.­1240-1244
  • 4.­1283
  • 4.­1287-1288
  • 4.­1290
  • 4.­1292-1293
  • 5.­49
  • 5.­132
  • 5.­134
  • 5.­222
  • 5.­231
  • 5.­234
  • 5.­238
  • 5.­248
  • 5.­250
  • 5.­256
  • 5.­258
  • 5.­264
  • 5.­267
  • 5.­269-270
  • 5.­272-273
  • 5.­280-281
  • 5.­308
  • 5.­311
  • 5.­313-317
  • 5.­319
  • 5.­321
  • 5.­323-324
  • 5.­329
  • 5.­332-333
  • 5.­337
  • 5.­343
  • 5.­424
  • 5.­434-435
  • 5.­519
  • 5.­531
  • 5.­536
  • 5.­539-540
  • 5.­542-543
  • 5.­545
  • 5.­550
  • 5.­565
  • 5.­576
  • 5.­578
  • 5.­583
  • 5.­603
  • 5.­617
  • 5.­621
  • 5.­627
  • 5.­634
  • 5.­637
  • 5.­645
  • 5.­647-655
  • 5.­657-659
  • 5.­663-673
  • 5.­675-679
  • 5.­711
  • 5.­713-746
  • 5.­748-767
  • 5.­769-773
  • 5.­775-784
  • 5.­786-798
  • 5.­800-805
  • 5.­807-819
  • 5.­822-825
  • 5.­827-832
  • 5.­835-845
  • 5.­847
  • 5.­849-850
  • 5.­852-873
  • 5.­875-876
  • 5.­878-882
  • 5.­884-929
  • 5.­933
  • 5.­940
  • 5.­948-949
  • 5.­951
  • 5.­953-954
  • 5.­968
  • 5.­970
  • 5.­972-974
  • 5.­976
  • 5.­982
  • 5.­989
  • 5.­997-999
  • 5.­1008
  • 5.­1013-1014
  • 5.­1023
  • 5.­1030
  • 5.­1033-1034
  • 5.­1037-1041
  • 5.­1043
  • 5.­1049
  • 5.­1053-1055
  • 5.­1058
  • 5.­1065
  • 5.­1067
  • 5.­1069
  • 5.­1079
  • 5.­1081
  • 5.­1091
  • 5.­1108-1109
  • 5.­1120
  • 5.­1126
  • 5.­1132
  • 5.­1134
  • 5.­1136
  • 5.­1147-1149
  • 5.­1151
  • 5.­1153
  • 5.­1155
  • 5.­1172-1177
  • 5.­1193
  • 5.­1196
  • 5.­1199-1200
  • 5.­1203-1204
  • 5.­1214
  • 5.­1217
  • 5.­1226
  • 5.­1236
  • 5.­1238
  • 5.­1245
  • 5.­1251
  • 5.­1284
  • 5.­1292
  • 5.­1303-1304
  • 5.­1341
  • 5.­1350-1351
  • 5.­1360
  • 5.­1362
  • 5.­1364-1367
  • 5.­1370-1373
  • 5.­1377-1379
  • 5.­1381
  • 5.­1383-1384
  • 5.­1387
  • 5.­1389
  • 5.­1395-1396
  • 5.­1399-1400
  • 5.­1425
  • 5.­1431
  • 5.­1433
  • 5.­1435-1440
  • 5.­1443
  • 5.­1448-1452
  • 5.­1461
  • 5.­1470
  • 5.­1474-1475
  • 5.­1487
  • 5.­1494-1497
  • 6.­2
  • 6.­4-7
  • 6.­9
  • 6.­14-23
  • 6.­25-26
  • 6.­31-34
  • 6.­37-39
  • 6.­57
  • 6.­71-76
  • 6.­80
  • 6.­83
  • 6.­89
  • 6.­94
  • 6.­99-102
  • n.­173
  • n.­184-185
  • n.­230
  • n.­258
  • n.­476
  • n.­515
  • n.­614
  • n.­635
  • n.­640
  • n.­738
  • n.­893
  • n.­931
  • n.­939
  • n.­973
  • n.­1000
  • n.­1005
  • n.­1013
  • n.­1237
  • n.­1245
  • n.­1283
  • n.­1317
  • n.­1319-1320
  • n.­1324
  • n.­1328
  • n.­1335
  • n.­1346
  • n.­1348
  • n.­1408
  • n.­1420
  • n.­1492
  • n.­1502
  • n.­1522
  • n.­1524
  • n.­1527
  • n.­1530
  • n.­1532
  • n.­1534
  • n.­1543
  • n.­1545-1547
  • n.­1549-1550
  • n.­1552
  • n.­1556
  • n.­1560-1562
  • n.­1613
  • n.­1629
  • n.­1637
  • n.­1646
  • n.­1657
  • n.­1673
  • n.­1679
  • n.­1682
  • n.­1744
  • n.­1755
  • n.­1760
  • n.­1769
  • n.­1773
  • n.­1823
  • n.­1839
  • n.­1842
  • n.­1886
  • n.­1891
  • n.­1902
  • n.­1912
  • n.­1931
  • g.­181
g.­197

mahoraga

Wylie:
  • lto ’phye chen po
Tibetan:
  • ལྟོ་འཕྱེ་ཆེན་པོ།
Sanskrit:
  • mahoraga

Definition from the 84000 Glossary of Terms:

Literally “great serpents,” mahoragas are supernatural beings depicted as large, subterranean beings with human torsos and heads and the lower bodies of serpents. Their movements are said to cause earthquakes, and they make up a class of subterranean geomantic spirits whose movement through the seasons and months of the year is deemed significant for construction projects.

Located in 2 passages in the translation:

  • 1.­72-73
g.­198

Maitreya

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

Definition from the 84000 Glossary of Terms:

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

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

Located in 74 passages in the translation:

  • s.­1
  • i.­3-4
  • i.­29-31
  • i.­55
  • i.­58
  • i.­94
  • i.­103
  • i.­118
  • 1.­3
  • 1.­227
  • 1.­229
  • 2.­17
  • 4.­331
  • 5.­205-206
  • 5.­209
  • 5.­219
  • 5.­222-223
  • 5.­230-231
  • 5.­359
  • 5.­992-994
  • 5.­996
  • 5.­1134
  • 6.­2
  • 6.­7
  • 6.­9
  • 6.­11-17
  • 6.­19
  • 6.­21-23
  • 6.­25-26
  • 6.­28-29
  • 6.­31-34
  • 6.­37-39
  • 6.­53
  • 6.­57
  • 6.­61
  • 6.­67
  • 6.­71-72
  • 6.­76
  • 6.­78
  • 6.­90
  • n.­221
  • n.­224
  • n.­226
  • n.­247
  • n.­426
  • n.­1944
  • n.­1958
  • g.­16
  • g.­71
  • g.­366
g.­199

major mark

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

Definition from the 84000 Glossary of Terms:

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

Located in 12 passages in the translation:

  • i.­115
  • 4.­97
  • 4.­1029
  • 4.­1183
  • 5.­1273
  • 5.­1276-1277
  • 5.­1282
  • 5.­1318
  • 5.­1323
  • 5.­1340
  • g.­166
g.­200

Mañjuśrī Kumārabhūta

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

Definition from the 84000 Glossary of Terms:

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

Located in 3 passages in the translation:

  • 1.­1
  • 4.­344
  • g.­239
g.­201

Māra

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

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

Located in 36 passages in the translation:

  • i.­55
  • i.­58
  • i.­96
  • i.­104
  • 1.­14
  • 1.­24
  • 1.­48
  • 1.­80
  • 1.­88-89
  • 1.­147
  • 1.­174
  • 1.­176
  • 2.­13
  • 4.­726
  • 4.­880-881
  • 4.­999
  • 4.­1009
  • 4.­1185
  • 5.­150
  • 5.­220
  • 5.­443
  • 5.­460
  • 5.­462
  • 5.­634
  • 5.­1027-1028
  • 5.­1044
  • 5.­1286
  • 5.­1415
  • n.­1614
  • n.­1624
  • n.­1712
  • n.­1786
  • g.­203
g.­202

Māra class

Wylie:
  • bdud kyi ris
Tibetan:
  • བདུད་ཀྱི་རིས།
Sanskrit:
  • mārakāyika

Definition from the 84000 Glossary of Terms:

The deities ruled over by Māra. The term can also refer to the devas in his paradise, which is sometimes identified with Paranirmitavaśavartin, the highest paradise in the realm of desire. This is distinct from the four personifications of obstacles to awakening, also known as the four māras (devaputramāra, mṛtyumāra, skandhamāra, and kleśamāra).

Located in 2 passages in the translation:

  • 5.­1249
  • n.­1712
g.­203

Māra the wicked one

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

A frequent epithet of Māra.

Located in 1 passage in the translation:

  • 4.­310
g.­204

Maudgalyāyana

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

Definition from the 84000 Glossary of Terms:

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

Located in 2 passages in the translation:

  • 4.­224
  • n.­1700
g.­205

meditative equipoise

Wylie:
  • mnyam par bzhag pa
Tibetan:
  • མཉམ་པར་བཞག་པ།
Sanskrit:
  • samāhita

Definition from the 84000 Glossary of Terms:

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

Located in 17 passages in the translation:

  • 1.­7-8
  • 1.­16
  • 1.­149
  • 1.­151
  • 4.­54
  • 4.­629
  • 4.­765
  • 4.­972
  • 4.­994
  • 4.­1017
  • 4.­1025
  • 5.­455
  • 5.­1010
  • 6.­66
  • n.­606
  • n.­876
g.­206

meditative stabilization

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

Definition from the 84000 Glossary of Terms:

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

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

Located in 161 passages in the translation:

  • i.­40
  • i.­52-53
  • i.­57
  • i.­75
  • i.­108
  • i.­115
  • 1.­16
  • 1.­21
  • 1.­29-30
  • 1.­33
  • 1.­36
  • 1.­38
  • 1.­45
  • 1.­53
  • 1.­58
  • 1.­69
  • 1.­109
  • 1.­111
  • 1.­122-125
  • 1.­129
  • 1.­132
  • 1.­140
  • 1.­142-144
  • 1.­148-152
  • 1.­162
  • 1.­171
  • 1.­208
  • 3.­10
  • 3.­13
  • 4.­8
  • 4.­36-40
  • 4.­73
  • 4.­126-127
  • 4.­171
  • 4.­181
  • 4.­292-293
  • 4.­295
  • 4.­336
  • 4.­379
  • 4.­437
  • 4.­478
  • 4.­534
  • 4.­573
  • 4.­620-621
  • 4.­626-630
  • 4.­632-633
  • 4.­635-636
  • 4.­639
  • 4.­699
  • 4.­728
  • 4.­765
  • 4.­787
  • 4.­815-816
  • 4.­870-875
  • 4.­878
  • 4.­884-885
  • 4.­887-893
  • 4.­911
  • 4.­925
  • 4.­966
  • 4.­985
  • 4.­992
  • 4.­994-996
  • 4.­1019
  • 4.­1022
  • 4.­1025
  • 4.­1130
  • 5.­67
  • 5.­432
  • 5.­437
  • 5.­439
  • 5.­441
  • 5.­634
  • 5.­659
  • 5.­839
  • 5.­976-980
  • 5.­1004
  • 5.­1013
  • 5.­1072
  • 5.­1223
  • 5.­1252
  • 5.­1344
  • 5.­1346-1347
  • 5.­1434
  • 6.­96
  • n.­71
  • n.­75
  • n.­86-87
  • n.­146
  • n.­179
  • n.­181
  • n.­185
  • n.­263
  • n.­273
  • n.­410
  • n.­428
  • n.­499
  • n.­562
  • n.­603
  • n.­800
  • n.­876
  • n.­1215
  • g.­4
  • g.­82
  • g.­116
  • g.­120
  • g.­207
  • g.­275
  • g.­283
  • g.­284
  • g.­291
  • g.­294
  • g.­328
  • g.­349
  • g.­377
  • g.­383
g.­207

meditative stabilization with applied and sustained thought

Wylie:
  • rtog pa dang bcas dpyod pa dang bcas pa’i ting nge ’dzin
Tibetan:
  • རྟོག་པ་དང་བཅས་དཔྱོད་པ་དང་བཅས་པའི་ཏིང་ངེ་འཛིན།
Sanskrit:
  • sa­vitarka­savicāra­samādhi

See “meditative stabilization.”

Located in 1 passage in the translation:

  • 4.­911
g.­208

merit

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

Definition from the 84000 Glossary of Terms:

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

Located in 64 passages in the translation:

  • i.­55
  • i.­97-100
  • i.­108
  • i.­120
  • 1.­11
  • 1.­14
  • 1.­80
  • 1.­213
  • 4.­15
  • 4.­19
  • 4.­404
  • 4.­772
  • 4.­976
  • 4.­990
  • 5.­134
  • 5.­145
  • 5.­160
  • 5.­167-168
  • 5.­178-179
  • 5.­181
  • 5.­199-200
  • 5.­202
  • 5.­204-205
  • 5.­222
  • 5.­226-227
  • 5.­234-237
  • 5.­239-240
  • 5.­246-247
  • 5.­348
  • 5.­436
  • 5.­649
  • 5.­786
  • 5.­940
  • 5.­942-943
  • 5.­954
  • 5.­1032
  • 5.­1044
  • 5.­1177
  • 5.­1180
  • 5.­1316
  • 6.­93
  • n.­203
  • n.­842
  • n.­1155
  • n.­1166
  • n.­1193
  • n.­1349
  • n.­1624
  • n.­1723
  • g.­21
g.­209

mindfulness

Wylie:
  • dran pa
Tibetan:
  • དྲན་པ།
Sanskrit:
  • smṛti

Definition from the 84000 Glossary of Terms:

This is the faculty that enables the mind to maintain its attention on a referent object, counteracting the arising of forgetfulness, which is a great obstacle to meditative stability. The root smṛ may mean “to recollect” but also simply “to think of.” Broadly speaking, smṛti, commonly translated as “mindfulness,” means to bring something to mind, not necessarily something experienced in a distant past but also something that is experienced in the present, such as the position of one’s body or the breath.

Together with alertness (samprajāna, shes bzhin), it is one of the two indispensable factors for the development of calm abiding (śamatha, zhi gnas).

Located in 45 passages in the translation:

  • i.­84
  • 1.­140
  • 4.­32
  • 4.­41-42
  • 4.­787
  • 4.­818-820
  • 4.­832-833
  • 4.­839
  • 4.­852-853
  • 4.­864
  • 4.­874-875
  • 4.­879
  • 4.­884-885
  • 4.­912
  • 4.­1013
  • 4.­1016
  • 4.­1018
  • 4.­1071
  • 4.­1089
  • 4.­1185
  • 5.­634
  • 5.­862
  • 5.­1188
  • 5.­1272
  • n.­82
  • n.­762-763
  • n.­774
  • n.­789
  • n.­797
  • n.­800
  • n.­875
  • g.­29
  • g.­82
  • g.­116
  • g.­120
  • g.­133
  • g.­291
g.­210

minor sign

Wylie:
  • dpe byad bzang po
  • dpe byad
Tibetan:
  • དཔེ་བྱད་བཟང་པོ།
  • དཔེ་བྱད།
Sanskrit:
  • anuvyañjana
  • vyañjana

Definition from the 84000 Glossary of Terms:

The eighty secondary physical characteristics of a buddha and of other great beings (mahāpuruṣa), which include such details as the redness of the fingernails and the blackness of the hair. They are considered “minor” in terms of being secondary to the thirty-two major marks or signs of a great being.

Located in 12 passages in the translation:

  • i.­115
  • 4.­97
  • 4.­1029
  • 5.­66
  • 5.­1340-1341
  • n.­307
  • n.­1811
  • n.­1814
  • g.­166
  • g.­312
  • g.­333
g.­211

miraculous power

Wylie:
  • rdzu ’phrul
Tibetan:
  • རྫུ་འཕྲུལ།
Sanskrit:
  • ṛddhi

Definition from the 84000 Glossary of Terms:

The supernatural powers of a śrāvaka correspond to the first abhijñā: “Being one he becomes many, being many he becomes one; he becomes visible, invisible; goes through walls, ramparts and mountains without being impeded, just as through air; he immerses himself in the earth and emerges from it as if in water; he goes on water without breaking through it, as if on [solid] earth; he travels through the air crosslegged like a winged bird; he takes in his hands and touches the moon and the sun, those two wonderful, mighty beings, and with his body he extends his power as far as the Brahma world” (Śūraṃgamasamādhisūtra, trans. Lamotte 2003).

The great supernatural powers (maharddhi) of bodhisattvas are “causing trembling, blazing, illuminating, rendering invisible, transforming, coming and going across obstacles, reducing or enlarging worlds, inserting any matter into one’s own body, assuming the aspects of those one frequents, appearing and disappearing, submitting everyone to one’s will, dominating the supernormal power of others, giving intellectual clarity to those who lack it, giving mindfulness, bestowing happiness, and finally, emitting beneficial rays” (Śūraṃgamasamādhisūtra, trans. Lamotte 2003).

Located in 31 passages in the translation:

  • i.­57
  • 1.­4
  • 1.­29
  • 1.­69-70
  • 1.­74
  • 1.­104
  • 1.­109
  • 1.­142-144
  • 1.­146-148
  • 1.­161-162
  • 4.­330
  • 4.­382-383
  • 4.­385
  • 4.­869
  • 4.­875
  • 4.­999
  • 5.­1
  • 5.­1133
  • n.­185
  • n.­799
  • n.­1524
  • n.­1756
  • g.­35
  • g.­204
g.­212

miraculous wonder-working power

Wylie:
  • rdzu ’phrul gyi cho ’phrul
Tibetan:
  • རྫུ་འཕྲུལ་གྱི་ཆོ་འཕྲུལ།
Sanskrit:
  • ṛddhiprātihārya

The power to create displays or emanations, here divided as wonder-working by means of magical creation and wonder-working by means of sustaining power (adhiṣṭhāna, byin gyi rlabs).

Located in 7 passages in the translation:

  • i.­57
  • 1.­74
  • 1.­142
  • 1.­144-145
  • 1.­175
  • 1.­178
g.­213

morality

Wylie:
  • tshul khrims
Tibetan:
  • ཚུལ་ཁྲིམས།
Sanskrit:
  • śīla

Definition from the 84000 Glossary of Terms:

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

Located in 57 passages in the translation:

  • 1.­21
  • 1.­29
  • 1.­33
  • 1.­48
  • 1.­208
  • 4.­20
  • 4.­59-60
  • 4.­94
  • 4.­254
  • 4.­322
  • 4.­348
  • 4.­366-368
  • 4.­394
  • 4.­510
  • 4.­534
  • 4.­671
  • 4.­699
  • 4.­749
  • 4.­755-756
  • 4.­878
  • 4.­885
  • 4.­951
  • 4.­986
  • 4.­1107
  • 5.­157
  • 5.­164
  • 5.­205
  • 5.­246
  • 5.­303
  • 5.­437
  • 5.­439
  • 5.­680
  • 5.­685
  • 5.­691
  • 5.­696
  • 5.­701
  • 5.­706
  • 5.­831-832
  • 5.­1094
  • 5.­1145
  • 5.­1278
  • n.­106
  • n.­309
  • n.­430
  • n.­438
  • n.­706
  • n.­1215
  • g.­4
  • g.­119
  • g.­292
  • g.­299
  • g.­349
g.­214

morality with eight branches

Wylie:
  • yan lag brgyad dang ldan pa’i tshul khrims
Tibetan:
  • ཡན་ལག་བརྒྱད་དང་ལྡན་པའི་ཚུལ་ཁྲིམས།
Sanskrit:
  • —

The eight branches are the same as the eight precepts, the upavasatha or upavāsa vows, namely: to refrain from (1) killing, (2) stealing, (3) sexual conduct, (4) lying or divisive speech, (5) intoxication, (6) eating at inappropriate times, (7) entertainment such as singing, dancing, seeing shows, and beautifying oneself with adornments or cosmetics, and (8) using a high bed.

Located in 1 passage in the translation:

  • 4.­254
g.­215

morality with five branches

Wylie:
  • yan lag lnga dang ldan pa’i tshul khrims
Tibetan:
  • ཡན་ལག་ལྔ་དང་ལྡན་པའི་ཚུལ་ཁྲིམས།
Sanskrit:
  • —

The five branches are the same as the five precepts, namely: abstaining from killing, stealing, sexual misconduct, lying, and consuming intoxicants.

Located in 1 passage in the translation:

  • 4.­254
g.­216

Mother of Victors

Wylie:
  • rgyal ba’i yum
Tibetan:
  • རྒྱལ་བའི་ཡུམ།
Sanskrit:
  • jinajananī

The Mother of Victors, the Perfection of Wisdom (prajñāpāramitā), is variously (1) the ultimate truth, the knowledge of the ultimate truth, or a nondual knowledge of the ultimate truth; (2) a complex of the three knowledges of buddhas, bodhisattvas, and śrāvakas; (3) the knowledge-path that leads to (1) and (2); (4) books with any or all of (1) (2) and (3) as subject matter; and (5) the iconographic representation of all those. See also “perfection of wisdom.”

Located in 2 passages in the translation:

  • 1.­2
  • n.­8
g.­217

nāga

Wylie:
  • klu
Tibetan:
  • ཀླུ།
Sanskrit:
  • nāga

Definition from the 84000 Glossary of Terms:

A class of nonhuman beings who live in subterranean aquatic environments, where they guard wealth and sometimes also teachings. Nāgas are associated with serpents and have a snakelike appearance. In Buddhist art and in written accounts, they are regularly portrayed as half human and half snake, and they are also said to have the ability to change into human form. Some nāgas are Dharma protectors, but they can also bring retribution if they are disturbed. They may likewise fight one another, wage war, and destroy the lands of others by causing lightning, hail, and flooding.

Located in 4 passages in the translation:

  • 1.­72-73
  • 4.­1009
  • n.­1933
g.­218

name and form

Wylie:
  • ming dang gzugs
Tibetan:
  • མིང་དང་གཟུགས།
Sanskrit:
  • nāmarūpa

Fourth of the twelve links of dependent origination.

Located in 4 passages in the translation:

  • 1.­26
  • 5.­1367
  • n.­120
  • n.­1318
g.­219

nine abodes of beings

Wylie:
  • sems can gyi gnas dgu
Tibetan:
  • སེམས་ཅན་གྱི་གནས་དགུ
Sanskrit:
  • —

The dung dkar tshig mdzod chen mo lists the nine as (1) among those with different (tha dad) bodies and perceptions, such as humans and some gods, (2) among those with different bodies and a single perception, such as the Brahmakāyika gods, (3) among those with a single body and different perceptions, such as the Ābhāsvara gods, (4) among those with a single body and a single perception, such as the Śubhakṛtsna gods, and (5) among beings in Asaṃjñisattva, (6) in the station of endless space, (7) in the station of endless consciousness, (8) in the station of nothing-at-all, and (9) in the station of neither perception nor nonperception.

Located in 1 passage in the translation:

  • 4.­9
g.­220

nine perceptions

Wylie:
  • ’du shes dgu
Tibetan:
  • འདུ་ཤེས་དགུ
Sanskrit:
  • navasaṃjñā

The nine perceptions of the repulsive state of the body after death are here listed as the perception of a bloated corpse, the perception of it chopped in half or the cleaned-out-by-worms perception, the perception of it as putrid, the bloodied perception, the black-and-blue perception, the savaged perception, the torn-asunder perception, the bones perception, and the burnt-bones perception.

Located in 1 passage in the translation:

  • n.­785
g.­221

nine places beings live

Wylie:
  • sems can gyi gnas dgu
Tibetan:
  • སེམས་ཅན་གྱི་གནས་དགུ
Sanskrit:
  • —

The dung dkar tshig mdzod chen mo lists the nine as (1) among those with different (tha dad) bodies and perceptions, such as humans and some gods, (2) among those with different bodies and a single perception, such as the Brahmakāyika gods, (3) among those with a single body and different perceptions, such as the Ābhāsvara gods, (4) among those with a single body and a single perception, such as the Śubhakṛtsna gods, and (5) among beings in Asaṃjñisattva, (6) in the station of endless space, (7) in the station of endless consciousness, (8) in the station of nothing-at-all, and (9) in the station of neither perception nor nonperception. See also n.­288.

Located in 1 passage in the translation:

  • 4.­62
g.­222

nine serial absorptions

Wylie:
  • mthar gyis gnas pa’i snyoms par ’jug pa dgu
Tibetan:
  • མཐར་གྱིས་གནས་པའི་སྙོམས་པར་འཇུག་པ་དགུ
Sanskrit:
  • navānupūrva­vihāra­samāpatti

Nine states of concentration that one may attain during a human life, namely the four concentrations corresponding to the form realm, the four formless absorptions, and the attainment of the state of cessation.

Located in 4 passages in the translation:

  • 4.­946
  • 4.­992
  • n.­274
  • g.­134
g.­223

nirvāṇa

Wylie:
  • mya ngan las ’das pa
Tibetan:
  • མྱ་ངན་ལས་འདས་པ།
Sanskrit:
  • nirvāṇa

Definition from the 84000 Glossary of Terms:

In Sanskrit, the term nirvāṇa literally means “extinguishment” and the Tibetan mya ngan las ’das pa literally means “gone beyond sorrow.” As a general term, it refers to the cessation of all suffering, afflicted mental states (kleśa), and causal processes (karman) that lead to rebirth and suffering in cyclic existence, as well as to the state in which all such rebirth and suffering has permanently ceased.

More specifically, three main types of nirvāṇa are identified. (1) The first type of nirvāṇa, called nirvāṇa with remainder (sopadhiśeṣanirvāṇa), is the state in which arhats or buddhas have attained awakening but are still dependent on the conditioned aggregates until their lifespan is exhausted. (2) At the end of life, given that there are no more causes for rebirth, these aggregates cease and no new aggregates arise. What occurs then is called nirvāṇa without remainder ( anupadhiśeṣanirvāṇa), which refers to the unconditioned element (dhātu) of nirvāṇa in which there is no remainder of the aggregates. (3) The Mahāyāna teachings distinguish the final nirvāṇa of buddhas from that of arhats, the nirvāṇa of arhats not being considered ultimate. The buddhas attain what is called nonabiding nirvāṇa (apratiṣṭhitanirvāṇa), which transcends the extremes of saṃsāra and nirvāṇa, i.e., existence and peace. This is the nirvāṇa that is the goal of the Mahāyāna path.

Located in 117 passages in the translation:

  • i.­58
  • i.­86
  • i.­102
  • i.­111
  • i.­117
  • i.­119-120
  • 1.­4
  • 1.­8
  • 1.­35
  • 1.­58
  • 1.­69
  • 1.­94
  • 1.­123
  • 1.­130
  • 1.­182
  • 1.­208
  • 1.­220-221
  • 3.­3
  • 3.­9
  • 4.­27
  • 4.­29
  • 4.­31
  • 4.­36
  • 4.­52-53
  • 4.­79
  • 4.­91
  • 4.­139-143
  • 4.­162
  • 4.­176
  • 4.­240
  • 4.­244-247
  • 4.­305
  • 4.­311
  • 4.­364
  • 4.­428
  • 4.­436
  • 4.­497
  • 4.­510
  • 4.­589
  • 4.­694-695
  • 4.­709
  • 4.­716-717
  • 4.­795
  • 4.­981
  • 4.­1020
  • 4.­1027
  • 4.­1213
  • 5.­69
  • 5.­168
  • 5.­171
  • 5.­183
  • 5.­197
  • 5.­287
  • 5.­291
  • 5.­386
  • 5.­495
  • 5.­544
  • 5.­565
  • 5.­647
  • 5.­775
  • 5.­904
  • 5.­935
  • 5.­1134
  • 5.­1149-1150
  • 5.­1160
  • 5.­1172
  • 5.­1199
  • 5.­1451-1452
  • 5.­1493-1495
  • 6.­28
  • 6.­67
  • 6.­69-77
  • 6.­79
  • 6.­83
  • 6.­92
  • n.­59
  • n.­121
  • n.­195
  • n.­209
  • n.­215
  • n.­231
  • n.­268
  • n.­652
  • n.­746
  • n.­819
  • n.­905
  • n.­970
  • n.­1588
  • n.­1597
  • n.­1846
  • n.­1931
  • n.­1982
  • g.­311
g.­224

noble

Wylie:
  • ’phags pa
Tibetan:
  • འཕགས་པ།
Sanskrit:
  • ārya

A term of exaltation. See also “noble being.”

Located in 40 passages in the translation:

  • 1.­3
  • 1.­57
  • 2.­17
  • 4.­51
  • 4.­460
  • 4.­886
  • 4.­970
  • 4.­1084
  • 5.­86
  • 5.­110
  • 5.­378
  • 5.­386
  • 5.­626
  • 5.­782
  • 5.­814
  • 5.­996
  • 5.­1147
  • 5.­1149
  • 5.­1172
  • 5.­1228
  • 5.­1371
  • 5.­1445
  • 6.­2
  • 6.­7
  • 6.­14
  • 6.­16
  • 6.­22
  • 6.­31
  • 6.­33
  • 6.­37
  • 6.­39
  • 6.­57
  • 6.­76
  • 6.­104
  • n.­836
  • n.­889
  • n.­1069
  • n.­1510
  • n.­1902
  • g.­82
g.­225

noble being

Wylie:
  • ’phags pa
Tibetan:
  • འཕགས་པ།
Sanskrit:
  • ārya

Definition from the 84000 Glossary of Terms:

The Sanskrit ārya has the general meaning of a noble person, one of a higher class or caste. In Buddhist literature, depending on the context, it often means specifically one who has gained the realization of the path and is superior for that reason. In particular, it applies to stream enterers, once-returners, non-returners, and worthy ones (arhats) and is also used as an epithet of bodhisattvas. In the five-path system, it refers to someone who has achieved at least the path of seeing (darśanamārga).

Located in 15 passages in the translation:

  • i.­100
  • 1.­29
  • 1.­208
  • 4.­930
  • 4.­1186
  • 5.­179
  • 5.­894
  • 5.­1360
  • 5.­1472
  • 6.­87
  • g.­13
  • g.­108
  • g.­224
  • g.­234
  • g.­292
g.­226

noble path

Wylie:
  • ’phags pa’i lam
Tibetan:
  • འཕགས་པའི་ལམ།
Sanskrit:
  • āryamārga

See “eightfold noble path.”

Located in 3 passages in the translation:

  • 4.­885
  • 4.­965
  • 6.­92
g.­227

noble truths

Wylie:
  • ’phags pa’i bden pa
Tibetan:
  • འཕགས་པའི་བདེན་པ།
Sanskrit:
  • āryasatya

See “four noble truths.”

Located in 8 passages in the translation:

  • 1.­4
  • 1.­57
  • 4.­45
  • 4.­259
  • 4.­343
  • 4.­838
  • 4.­1209
  • n.­984
g.­228

non-returner

Wylie:
  • phyir mi ’ong ba
Tibetan:
  • ཕྱིར་མི་འོང་བ།
Sanskrit:
  • anāgāmin

Definition from the 84000 Glossary of Terms:

The third of the four attainments of śrāvakas, this term refers to a person who will no longer take rebirth in the desire realm (kāmadhātu), but either be reborn in the Pure Abodes (śuddhāvāsa) or reach the state of an arhat in their current lifetime. (Provisional 84000 definition. New definition forthcoming.)

Located in 17 passages in the translation:

  • 1.­21
  • 1.­208
  • 4.­70
  • 4.­534
  • 4.­969
  • 4.­1138
  • 4.­1313
  • 5.­437
  • 5.­439
  • 5.­960
  • 5.­1222
  • 6.­89
  • 6.­96
  • n.­832
  • n.­1562
  • n.­1564
  • g.­386
g.­229

nonrepudiation

Wylie:
  • dor ba
Tibetan:
  • དོར་བ།
Sanskrit:
  • anavakāra

Located in 4 passages in the translation:

  • 4.­139-140
  • 4.­801
  • n.­336
g.­230

objective support

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

Definition from the 84000 Glossary of Terms:

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

Located in 52 passages in the translation:

  • 1.­23
  • 1.­51
  • 1.­53
  • 3.­3
  • 4.­18
  • 4.­40-41
  • 4.­54
  • 4.­78
  • 4.­819
  • 4.­823-827
  • 4.­914-916
  • 4.­918
  • 4.­921
  • 4.­940
  • 4.­943
  • 4.­945
  • 4.­993
  • 4.­1036
  • 5.­183-184
  • 5.­207-208
  • 5.­215
  • 5.­522
  • 5.­563
  • 5.­788
  • 5.­798
  • 5.­986-987
  • 5.­989-990
  • 5.­999
  • 5.­1010
  • 5.­1073-1074
  • 5.­1091
  • 5.­1160
  • 5.­1187
  • 5.­1206
  • 5.­1213
  • 5.­1235
  • 5.­1256
  • 5.­1456
  • n.­1144
  • g.­33
g.­231

obscuration

Wylie:
  • sgrib pa
Tibetan:
  • སྒྲིབ་པ།
Sanskrit:
  • āvaraṇa

Definition from the 84000 Glossary of Terms:

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

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

Located in 23 passages in the translation:

  • 1.­35
  • 1.­90
  • 4.­91
  • 4.­510
  • 4.­1016
  • 4.­1025
  • 4.­1027
  • 4.­1052
  • 4.­1152
  • 4.­1315
  • 4.­1322
  • 4.­1334
  • 5.­193
  • 5.­335
  • 5.­369
  • 5.­629
  • 5.­631-632
  • 5.­1352
  • 6.­70
  • n.­1490-1491
  • g.­359
g.­232

once-returner

Wylie:
  • lan cig phyir ’ong ba
Tibetan:
  • ལན་ཅིག་ཕྱིར་འོང་བ།
Sanskrit:
  • sakṛdāgāmin

Definition from the 84000 Glossary of Terms:

One who has achieved the second of the four levels of attainment on the śrāvaka path and who will attain liberation after only one more birth. (Provisional 84000 definition. New definition forthcoming.)

Located in 16 passages in the translation:

  • 1.­208
  • 4.­70
  • 4.­534
  • 4.­969
  • 4.­1137
  • 4.­1313
  • 5.­204
  • 5.­959
  • 5.­1149
  • 5.­1222
  • 6.­89
  • n.­832
  • n.­847
  • n.­1562
  • n.­1564
  • g.­334
g.­233

one born of Manu

Wylie:
  • shed las skyes
Tibetan:
  • ཤེད་ལས་སྐྱེས།
Sanskrit:
  • manuja

Definition from the 84000 Glossary of Terms:

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

Located in 1 passage in the translation:

  • n.­493
g.­234

ordinary person

Wylie:
  • so so’i skye bo
Tibetan:
  • སོ་སོའི་སྐྱེ་བོ།
Sanskrit:
  • pṛthagjana

A person who has not had a perceptual experience of the truth and has therefore not achieved the state of a noble being.

Located in 33 passages in the translation:

  • i.­74
  • 1.­20
  • 1.­177
  • 4.­276
  • 4.­488
  • 4.­833
  • 4.­917
  • 4.­1230
  • 5.­187
  • 5.­626
  • 5.­917
  • 5.­934
  • 5.­1147
  • 5.­1154
  • 5.­1393
  • 5.­1429
  • 5.­1451
  • 6.­44
  • n.­1187
  • n.­1562
  • g.­17
  • g.­24
  • g.­28
  • g.­53
  • g.­77
  • g.­161
  • g.­191
  • g.­251
  • g.­326
  • g.­334
  • g.­339
  • g.­340
  • g.­386
g.­235

other-powered

Wylie:
  • gzhan dbang
Tibetan:
  • གཞན་དབང་།
Sanskrit:
  • paratantra

One of the three natures. Also rendered here as “dependent.”

Located in 7 passages in the translation:

  • i.­61
  • i.­118
  • 4.­890-891
  • g.­40
  • g.­56
  • g.­352
g.­236

outer emptiness

Wylie:
  • phyi stong pa nyid
Tibetan:
  • ཕྱི་སྟོང་པ་ཉིད།
Sanskrit:
  • bahirdhā­śūnyatā

One of the fourteen emptinesses and eighteen emptinesses

Located in 8 passages in the translation:

  • 4.­105
  • 4.­113
  • 4.­484-485
  • 4.­977
  • 4.­987
  • g.­81
  • g.­149
g.­237

outflow

Wylie:
  • zag pa
Tibetan:
  • ཟག་པ།
Sanskrit:
  • āsrava

Definition from the 84000 Glossary of Terms:

Literally, “to flow” or “to ooze.” Mental defilements or contaminations that “flow out” toward the objects of cyclic existence, binding us to them. Vasubandhu offers two alternative explanations of this term: “They cause beings to remain (āsayanti) within saṃsāra” and “They flow from the Summit of Existence down to the Avīci hell, out of the six wounds that are the sense fields” (Abhidharma­kośa­bhāṣya 5.40; Pradhan 1967, p. 308). The Summit of Existence (bhavāgra, srid pa’i rtse mo) is the highest point within saṃsāra, while the hell called Avīci (mnar med) is the lowest; the six sense fields (āyatana, skye mched) here refer to the five sense faculties plus the mind, i.e., the six internal sense fields.

In this text:

For a definition given in this text, see 1.­21.

Located in 50 passages in the translation:

  • 1.­19
  • 1.­21-24
  • 1.­28
  • 1.­36
  • 1.­39
  • 1.­69
  • 1.­79
  • 1.­151
  • 1.­204
  • 1.­212
  • 1.­218
  • 1.­220
  • 1.­224
  • 4.­23
  • 4.­54
  • 4.­75
  • 4.­146
  • 4.­253
  • 4.­255-256
  • 4.­428
  • 4.­510
  • 4.­740
  • 4.­783
  • 4.­816
  • 4.­997
  • 5.­88
  • 5.­179
  • 5.­194
  • 5.­369
  • 5.­489
  • 5.­862
  • 5.­894
  • 5.­1248
  • 5.­1437
  • 5.­1445
  • 6.­92
  • 6.­95
  • 6.­100
  • n.­113
  • n.­683
  • n.­970
  • n.­1026
  • n.­1526
  • n.­1696
  • g.­35
  • g.­138
g.­238

Padmaprabha

Wylie:
  • pad ma’i ’od
Tibetan:
  • པད་མའི་འོད།
Sanskrit:
  • padmaprabha

Śāriputra’s name when he becomes a buddha.

Located in 2 passages in the translation:

  • 1.­203
  • g.­385
g.­239

Padmavatī

Wylie:
  • pad ma can
Tibetan:
  • པད་མ་ཅན།
Sanskrit:
  • padmavatī

Lit. “Endowed with Lotuses.” The buddhafield of the tathāgata Samantakusuma where Mañjuśrī Kumārabhūta and the god Susthitamati also live.

Located in 1 passage in the translation:

  • 1.­128
g.­240

Parivrājaka

Wylie:
  • kun tu rgyu ba
Tibetan:
  • ཀུན་ཏུ་རྒྱུ་བ།
Sanskrit:
  • parivrājaka

Definition from the 84000 Glossary of Terms:

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

In this text:

See also “religious mendicant.”

Located in 3 passages in the translation:

  • i.­70
  • 4.­451
  • g.­265
g.­241

park

Wylie:
  • kun dga’ ra ba
  • skyed mos tshal
Tibetan:
  • ཀུན་དགའ་ར་བ།
  • སྐྱེད་མོས་ཚལ།
Sanskrit:
  • ārāma

Definition from the 84000 Glossary of Terms:

Generally found within the limits of a town or city, an ārāma was a private citizen’s park, a pleasure grove, a pleasant garden‍—ārāma, in its etymology, is somewhat akin to what in English is expressed by the term “pleasance.” The Buddha and his disciples were offered several such ārāmas in which to dwell, which evolved into monasteries or vihāras. The term is still found in contemporary usage in names of Thai monasteries.

Located in 3 passages in the translation:

  • 4.­937
  • 4.­1033
  • 5.­1329
g.­242

patience

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

Definition from the 84000 Glossary of Terms:

A term meaning acceptance, forbearance, or patience. As the third of the six perfections, patience is classified into three kinds: the capacity to tolerate abuse from sentient beings, to tolerate the hardships of the path to buddhahood, and to tolerate the profound nature of reality. As a term referring to a bodhisattva’s realization, dharmakṣānti (chos la bzod pa) can refer to the ways one becomes “receptive” to the nature of Dharma, and it can be an abbreviation of anutpattikadharmakṣānti, “forbearance for the unborn nature, or nonproduction, of dharmas.”

In this text:

Also rendered here as “forbearance.”

Located in 27 passages in the translation:

  • 1.­48
  • 1.­125
  • 1.­191
  • 4.­21
  • 4.­349
  • 4.­671
  • 4.­750
  • 4.­755
  • 4.­757
  • 4.­952
  • 4.­986
  • 4.­1108
  • 5.­681
  • 5.­686
  • 5.­690
  • 5.­697
  • 5.­702
  • 5.­707
  • 5.­820
  • 5.­832
  • 5.­1083
  • 5.­1094
  • n.­309
  • n.­1543
  • g.­119
  • g.­125
  • g.­299
g.­243

perception

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

The third of the five aggregates. The mental processes of recognizing and identifying the objects of the five senses and the mind.

Located in 64 passages in the translation:

  • 4.­42-44
  • 4.­186
  • 4.­204
  • 4.­214
  • 4.­278
  • 4.­281
  • 4.­284
  • 4.­288
  • 4.­373
  • 4.­441
  • 4.­448
  • 4.­503
  • 4.­541
  • 4.­580
  • 4.­624
  • 4.­652
  • 4.­678
  • 4.­691
  • 4.­693
  • 4.­702
  • 4.­830
  • 4.­929
  • 4.­936-939
  • 4.­941
  • 4.­944
  • 4.­946
  • 4.­1085
  • 4.­1258
  • 4.­1293
  • 5.­224
  • 5.­239
  • 5.­298
  • 5.­306
  • 5.­392
  • 5.­464
  • 5.­576
  • 5.­820
  • 5.­976
  • 5.­999
  • 5.­1017
  • 5.­1232
  • 5.­1235
  • 5.­1416
  • 5.­1488
  • 6.­43
  • 6.­61
  • n.­72
  • n.­591
  • n.­607
  • n.­785
  • n.­1098
  • n.­1224
  • n.­1387
  • n.­1957
  • g.­4
  • g.­39
  • g.­219
  • g.­220
  • g.­221
g.­244

perfection

Wylie:
  • pha rol tu phyin pa
Tibetan:
  • ཕ་རོལ་ཏུ་ཕྱིན་པ།
Sanskrit:
  • pāramitā

This term is used to refer to the main trainings of a bodhisattva. Because these trainings, when brought to perfection, lead one to transcend saṃsāra and reach the full awakening of a buddha, they receive the Sanskrit name pāramitā, meaning “perfection” or “gone to the farther shore.” They are listed as either six or ten. For an explanation of the term given in this text, see 5.­1158.

See “six perfections.”

Located in 216 passages in the translation:

  • i.­53
  • i.­63
  • i.­84
  • i.­103
  • i.­114
  • 1.­2
  • 1.­80
  • 1.­95
  • 1.­97
  • 1.­110
  • 1.­122
  • 1.­124
  • 1.­126
  • 1.­128-129
  • 1.­131
  • 1.­213
  • 4.­6-8
  • 4.­11
  • 4.­13
  • 4.­15
  • 4.­17-23
  • 4.­25
  • 4.­74
  • 4.­96
  • 4.­168-169
  • 4.­250
  • 4.­254
  • 4.­308
  • 4.­317
  • 4.­325-326
  • 4.­366-368
  • 4.­375
  • 4.­378
  • 4.­386-387
  • 4.­390
  • 4.­437
  • 4.­477
  • 4.­510
  • 4.­519
  • 4.­534
  • 4.­656
  • 4.­658-659
  • 4.­671
  • 4.­720
  • 4.­744
  • 4.­747-752
  • 4.­755-757
  • 4.­771-772
  • 4.­787
  • 4.­985
  • 4.­989-990
  • 4.­1020
  • 4.­1094
  • 4.­1100
  • 4.­1107
  • 4.­1109
  • 4.­1168
  • 4.­1183
  • 4.­1207
  • 4.­1217
  • 4.­1228-1229
  • 4.­1261
  • 5.­13
  • 5.­90
  • 5.­103
  • 5.­124
  • 5.­128
  • 5.­130
  • 5.­154
  • 5.­164
  • 5.­173
  • 5.­200
  • 5.­202
  • 5.­246
  • 5.­252
  • 5.­254
  • 5.­279
  • 5.­289
  • 5.­302-303
  • 5.­306
  • 5.­332
  • 5.­369
  • 5.­373-374
  • 5.­400-401
  • 5.­405
  • 5.­409
  • 5.­411-412
  • 5.­416-423
  • 5.­537
  • 5.­570
  • 5.­609
  • 5.­621-622
  • 5.­634
  • 5.­654
  • 5.­679-683
  • 5.­685-688
  • 5.­690-693
  • 5.­695-698
  • 5.­700-703
  • 5.­705-709
  • 5.­713
  • 5.­727
  • 5.­753
  • 5.­791
  • 5.­798
  • 5.­835
  • 5.­839
  • 5.­876
  • 5.­898
  • 5.­949
  • 5.­1011
  • 5.­1071
  • 5.­1079
  • 5.­1126
  • 5.­1159
  • 5.­1161
  • 5.­1214-1217
  • 5.­1243
  • 5.­1248
  • 5.­1250
  • 5.­1278-1279
  • 5.­1398
  • 5.­1411
  • 5.­1449
  • 5.­1463-1466
  • 6.­93
  • n.­8
  • n.­71
  • n.­106
  • n.­309
  • n.­407
  • n.­424
  • n.­433
  • n.­693
  • n.­719
  • n.­982
  • n.­1042
  • n.­1317
  • n.­1319-1320
  • n.­1324
  • n.­1328
  • n.­1334-1335
  • n.­1421
  • n.­1503
  • n.­1530
  • n.­1706
  • n.­1772
  • n.­1859
  • g.­299
  • g.­341
g.­245

perfection of wisdom

Wylie:
  • shes rab kyi pha rol tu phyin pa
Tibetan:
  • ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ།
Sanskrit:
  • prajñā­pāramitā

Definition from the 84000 Glossary of Terms:

The sixth of the six perfections, it refers to the profound understanding of the emptiness of all phenomena, the realization of ultimate reality. It is often personified as a female deity, worshiped as the “Mother of All Buddhas” (sarva­jina­mātā).

Located in 543 passages in the translation:

  • s.­1
  • i.­1
  • i.­4-5
  • i.­12
  • i.­14
  • i.­18
  • i.­22
  • i.­33
  • i.­44-47
  • i.­49-51
  • i.­54-55
  • i.­58-59
  • i.­61
  • i.­64-66
  • i.­68
  • i.­93
  • i.­95-99
  • i.­101-106
  • i.­111
  • i.­113
  • i.­117
  • i.­121-122
  • 1.­3
  • 1.­7
  • 1.­49
  • 1.­69
  • 1.­111
  • 1.­136
  • 1.­201
  • 2.­1-4
  • 2.­6
  • 2.­8-16
  • 3.­1-2
  • 3.­10-21
  • 4.­1-2
  • 4.­4-5
  • 4.­8
  • 4.­11-12
  • 4.­20
  • 4.­24-26
  • 4.­32
  • 4.­35
  • 4.­56
  • 4.­70
  • 4.­96
  • 4.­170
  • 4.­172
  • 4.­186-189
  • 4.­192
  • 4.­212
  • 4.­218-219
  • 4.­221
  • 4.­258
  • 4.­290-291
  • 4.­308-310
  • 4.­320
  • 4.­339-340
  • 4.­342
  • 4.­371
  • 4.­381
  • 4.­386
  • 4.­400-402
  • 4.­406
  • 4.­408-410
  • 4.­413
  • 4.­415-417
  • 4.­422
  • 4.­424
  • 4.­429
  • 4.­432
  • 4.­434
  • 4.­437
  • 4.­459
  • 4.­462
  • 4.­468
  • 4.­474
  • 4.­500
  • 4.­503
  • 4.­507
  • 4.­510
  • 4.­536
  • 4.­538-539
  • 4.­562-564
  • 4.­568-569
  • 4.­578
  • 4.­587
  • 4.­590
  • 4.­592
  • 4.­595-596
  • 4.­598
  • 4.­600
  • 4.­605-607
  • 4.­609
  • 4.­611-612
  • 4.­614
  • 4.­616
  • 4.­619
  • 4.­622
  • 4.­624
  • 4.­630
  • 4.­670-671
  • 4.­677-678
  • 4.­745
  • 4.­754
  • 4.­771
  • 4.­1113
  • 4.­1232-1234
  • 4.­1244
  • 4.­1246-1247
  • 4.­1277
  • 4.­1294
  • 4.­1296
  • 4.­1301
  • 5.­1
  • 5.­4
  • 5.­6-7
  • 5.­10-11
  • 5.­47
  • 5.­58
  • 5.­60
  • 5.­68-69
  • 5.­71
  • 5.­78
  • 5.­89-90
  • 5.­96
  • 5.­108-109
  • 5.­119-121
  • 5.­128
  • 5.­132
  • 5.­134
  • 5.­143-146
  • 5.­150-154
  • 5.­157-158
  • 5.­160-161
  • 5.­163
  • 5.­165-168
  • 5.­172-174
  • 5.­177
  • 5.­179-180
  • 5.­182-183
  • 5.­198
  • 5.­201
  • 5.­203
  • 5.­218
  • 5.­247
  • 5.­250-252
  • 5.­255-256
  • 5.­258-259
  • 5.­261-265
  • 5.­267-268
  • 5.­270
  • 5.­272-274
  • 5.­279-280
  • 5.­290-291
  • 5.­293-294
  • 5.­304-306
  • 5.­321
  • 5.­323
  • 5.­325
  • 5.­329-332
  • 5.­335-337
  • 5.­343
  • 5.­345
  • 5.­349-350
  • 5.­352-353
  • 5.­358-360
  • 5.­362
  • 5.­365-369
  • 5.­372-374
  • 5.­376
  • 5.­382-383
  • 5.­405
  • 5.­417
  • 5.­421-422
  • 5.­425
  • 5.­430-431
  • 5.­434
  • 5.­446
  • 5.­451
  • 5.­460-461
  • 5.­463
  • 5.­465-466
  • 5.­474
  • 5.­484
  • 5.­490
  • 5.­511
  • 5.­514
  • 5.­517
  • 5.­519-520
  • 5.­527
  • 5.­531
  • 5.­535
  • 5.­539
  • 5.­569-570
  • 5.­574
  • 5.­576
  • 5.­578
  • 5.­615
  • 5.­634
  • 5.­660
  • 5.­663
  • 5.­666-667
  • 5.­678-679
  • 5.­684
  • 5.­689
  • 5.­694
  • 5.­699
  • 5.­704-705
  • 5.­714-715
  • 5.­719
  • 5.­721-722
  • 5.­724
  • 5.­726
  • 5.­733-734
  • 5.­736
  • 5.­738
  • 5.­740
  • 5.­743-745
  • 5.­751-754
  • 5.­779-781
  • 5.­783
  • 5.­798
  • 5.­800
  • 5.­817-819
  • 5.­821
  • 5.­842
  • 5.­846
  • 5.­849
  • 5.­859
  • 5.­861
  • 5.­864
  • 5.­866-867
  • 5.­869
  • 5.­896-897
  • 5.­905
  • 5.­938-940
  • 5.­943
  • 5.­952
  • 5.­978-979
  • 5.­998
  • 5.­1028
  • 5.­1035
  • 5.­1037-1039
  • 5.­1043
  • 5.­1052
  • 5.­1056
  • 5.­1060
  • 5.­1064
  • 5.­1069
  • 5.­1071-1073
  • 5.­1079-1084
  • 5.­1087-1089
  • 5.­1091
  • 5.­1103-1105
  • 5.­1112
  • 5.­1118-1119
  • 5.­1123
  • 5.­1127
  • 5.­1157
  • 5.­1160-1168
  • 5.­1170-1175
  • 5.­1177
  • 5.­1179-1180
  • 5.­1192
  • 5.­1195
  • 5.­1205
  • 5.­1218
  • 5.­1221
  • 5.­1228
  • 5.­1245
  • 5.­1349
  • 5.­1394
  • 5.­1425
  • 5.­1427-1428
  • 5.­1447-1448
  • 5.­1450
  • 6.­2
  • 6.­37
  • 6.­57
  • 6.­92
  • 6.­104
  • n.­38
  • n.­168
  • n.­256
  • n.­264
  • n.­279
  • n.­307
  • n.­309
  • n.­382
  • n.­433
  • n.­467
  • n.­496
  • n.­576
  • n.­592
  • n.­634
  • n.­718
  • n.­1000
  • n.­1005
  • n.­1013
  • n.­1041
  • n.­1079
  • n.­1138
  • n.­1151
  • n.­1153
  • n.­1155
  • n.­1166
  • n.­1168
  • n.­1180
  • n.­1212
  • n.­1241-1242
  • n.­1250
  • n.­1255
  • n.­1257
  • n.­1266
  • n.­1283
  • n.­1295
  • n.­1297
  • n.­1306
  • n.­1316
  • n.­1319-1320
  • n.­1324
  • n.­1328
  • n.­1335
  • n.­1346
  • n.­1348
  • n.­1372
  • n.­1396
  • n.­1398
  • n.­1409
  • n.­1420
  • n.­1442
  • n.­1490
  • n.­1516
  • n.­1534
  • n.­1549-1550
  • n.­1607
  • n.­1613-1614
  • n.­1625
  • n.­1646
  • n.­1657
  • n.­1671
  • n.­1745
  • n.­1768-1769
  • n.­1823
  • n.­1842-1843
  • n.­1912
  • n.­1933
  • g.­21
  • g.­119
  • g.­216
  • g.­311
g.­246

perseverance

Wylie:
  • brtson ’grus
Tibetan:
  • བརྩོན་འགྲུས།
Sanskrit:
  • vīrya

The fourth of the six perfections, it is also among the seven limbs of awakening, the five faculties, the four legs of miraculous power, and the five powers. Also translated here as “effort.”

Located in 43 passages in the translation:

  • 1.­14
  • 1.­110
  • 1.­128
  • 3.­5
  • 4.­22
  • 4.­350
  • 4.­609-610
  • 4.­620
  • 4.­671
  • 4.­751
  • 4.­755
  • 4.­757
  • 4.­833
  • 4.­866-867
  • 4.­869
  • 4.­871
  • 4.­875
  • 4.­879
  • 4.­881
  • 4.­884
  • 4.­953
  • 4.­985-986
  • 4.­1022
  • 5.­682
  • 5.­687
  • 5.­692
  • 5.­695
  • 5.­703
  • 5.­708
  • 5.­832
  • n.­309
  • n.­514
  • n.­587
  • n.­800
  • g.­116
  • g.­119
  • g.­120
  • g.­142
  • g.­291
  • g.­299
g.­247

pliability

Wylie:
  • shin tu sbyangs pa
Tibetan:
  • ཤིན་ཏུ་སྦྱངས་པ།
Sanskrit:
  • prasrabdhi
  • praśrabdhi

Definition from the 84000 Glossary of Terms:

Fifth among the branches or limbs of awakening (Skt. bodhyaṅga); a condition of calm, clarity, and composure in mind and body that serves as an antidote to negativity and confers a mental and physical capacity that facilitates meditation and virtuous action.

Located in 3 passages in the translation:

  • 4.­884
  • n.­797
  • g.­291
g.­248

power

Wylie:
  • stobs
Tibetan:
  • སྟོབས།
Sanskrit:
  • bala

Depending on the context, it may refer to the “five powers” or the “ten powers” of a tathāgata or a bodhisattva, or to the ninth of the ten perfections‍—for details of this aspect, see 1.­124.

Located in 46 passages in the translation:

  • 1.­48
  • 1.­80
  • 1.­124
  • 1.­131
  • 1.­212
  • 4.­10
  • 4.­338
  • 4.­589
  • 4.­787
  • 4.­808
  • 4.­870
  • 4.­879-882
  • 4.­973-974
  • 4.­982
  • 4.­984
  • 4.­988
  • 4.­990-991
  • 4.­996-997
  • 5.­175
  • 5.­277
  • 5.­418
  • 5.­950
  • 5.­1038
  • 5.­1383-1384
  • 6.­33
  • 6.­41
  • 6.­92
  • n.­147
  • n.­800
  • n.­826
  • n.­837
  • n.­839
  • n.­848
  • n.­1703
  • n.­1837
  • g.­76
  • g.­120
  • g.­212
  • g.­341
g.­249

Pramuditā

Wylie:
  • rab tu dga’ ba
Tibetan:
  • རབ་ཏུ་དགའ་བ།
Sanskrit:
  • pramuditā

Lit. “Joyful.” The first level of accomplishment pertaining to bodhisattvas. See “ten bodhisattva levels.”

Located in 11 passages in the translation:

  • 1.­44
  • 3.­3
  • 4.­92
  • 4.­248
  • 4.­252
  • 4.­366
  • 4.­374
  • 4.­736
  • 4.­985
  • 4.­1186
  • g.­339
g.­250

pratyekabuddha

Wylie:
  • rang sangs rgyas
Tibetan:
  • རང་སངས་རྒྱས།
Sanskrit:
  • pratyekabuddha

Definition from the 84000 Glossary of Terms:

Literally, “buddha for oneself” or “solitary realizer.” Someone who, in his or her last life, attains awakening entirely through their own contemplation, without relying on a teacher. Unlike the awakening of a fully realized buddha (samyaksambuddha), the accomplishment of a pratyeka­buddha is not regarded as final or ultimate. They attain realization of the nature of dependent origination, the selflessness of the person, and a partial realization of the selflessness of phenomena, by observing the suchness of all that arises through interdependence. This is the result of progress in previous lives but, unlike a buddha, they do not have the necessary merit, compassion or motivation to teach others. They are named as “rhinoceros-like” (khaḍgaviṣāṇakalpa) for their preference for staying in solitude or as “congregators” (vargacārin) when their preference is to stay among peers.

Located in 105 passages in the translation:

  • 1.­72
  • 1.­127
  • 1.­216
  • 1.­218
  • 2.­12
  • 3.­15
  • 3.­19
  • 4.­27
  • 4.­70
  • 4.­75
  • 4.­78
  • 4.­82
  • 4.­88
  • 4.­90-91
  • 4.­93
  • 4.­162
  • 4.­223
  • 4.­241-243
  • 4.­245
  • 4.­248
  • 4.­253
  • 4.­256
  • 4.­262
  • 4.­343
  • 4.­374
  • 4.­425
  • 4.­428
  • 4.­436
  • 4.­471
  • 4.­474
  • 4.­534
  • 4.­557
  • 4.­572
  • 4.­671
  • 4.­712
  • 4.­724
  • 4.­735
  • 4.­749
  • 4.­802
  • 4.­908
  • 4.­975-976
  • 4.­983
  • 4.­987
  • 4.­990
  • 4.­1027
  • 4.­1033
  • 4.­1111
  • 4.­1125
  • 4.­1141
  • 4.­1212
  • 4.­1230
  • 4.­1313
  • 5.­87
  • 5.­141
  • 5.­157
  • 5.­177
  • 5.­179
  • 5.­204-206
  • 5.­228
  • 5.­236
  • 5.­241
  • 5.­294-295
  • 5.­421
  • 5.­447
  • 5.­529
  • 5.­533
  • 5.­626
  • 5.­672
  • 5.­768
  • 5.­770
  • 5.­838
  • 5.­845
  • 5.­962
  • 5.­1002
  • 5.­1013
  • 5.­1141-1142
  • 5.­1159
  • 5.­1360
  • 5.­1362
  • 5.­1443
  • 6.­70
  • 6.­86
  • n.­213-214
  • n.­969
  • n.­1492-1493
  • n.­1543
  • n.­1562
  • n.­1929
  • g.­194
  • g.­251
  • g.­339
  • g.­340
  • g.­356
  • g.­357
  • g.­371
g.­251

Pratyekabuddha level

Wylie:
  • rang sangs rgyas sa
Tibetan:
  • རང་སངས་རྒྱས་ས།
Sanskrit:
  • pratyekabuddhabhūmi

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

Located in 18 passages in the translation:

  • 3.­11
  • 4.­90
  • 4.­248
  • 4.­250-251
  • 4.­500
  • 5.­11
  • 5.­14
  • 5.­624
  • 5.­643
  • 5.­816
  • 5.­839
  • 5.­962
  • 5.­1240
  • n.­219
  • n.­1420
  • n.­1564
  • g.­340
g.­252

prayer

Wylie:
  • smon lam
Tibetan:
  • སྨོན་ལམ།
Sanskrit:
  • praṇidhāna

A declaration of one’s aspirations and vows, and/or an invocation and request of the buddhas, bodhisattvas, etc. It is also one of the ten perfections.

Located in 46 passages in the translation:

  • i.­115
  • i.­120
  • 1.­7
  • 1.­45
  • 1.­53
  • 1.­56
  • 1.­86
  • 1.­92
  • 1.­95
  • 1.­97-98
  • 1.­104
  • 1.­124
  • 1.­128
  • 1.­152
  • 1.­158
  • 1.­169
  • 1.­181
  • 1.­191
  • 3.­5
  • 3.­10
  • 4.­239
  • 4.­241-242
  • 4.­244-246
  • 4.­330
  • 4.­364
  • 4.­400
  • 4.­589
  • 4.­772
  • 4.­1096
  • 4.­1105
  • 5.­1000
  • 5.­1020
  • 5.­1252-1253
  • 5.­1266
  • 5.­1273
  • 6.­91
  • 6.­97
  • n.­574
  • n.­1591
  • n.­1756
  • g.­341
g.­253

preceptor

Wylie:
  • mkhan po
Tibetan:
  • མཁན་པོ།
Sanskrit:
  • upādhyāya

Definition from the 84000 Glossary of Terms:

A person’s particular preceptor within the monastic tradition. They must have at least ten years of standing in the saṅgha, and their role is to confer ordination, to tend to the student, and to provide all the necessary requisites, therefore guiding that person for the taking of full vows and the maintenance of conduct and practice. This office was decreed by the Buddha so that aspirants would not have to receive ordination from the Buddha in person, and the Buddha identified two types: those who grant entry into the renunciate order and those who grant full ordination. The Tibetan translation mkhan po has also come to mean “a learned scholar,” the equivalent of a paṇḍita, but that is not the intended meaning in Indic Buddhist literature.

Located in 2 passages in the translation:

  • i.­5
  • c.­1
g.­254

prediction

Wylie:
  • lung du bstan pa
Tibetan:
  • ལུང་དུ་བསྟན་པ།
Sanskrit:
  • vyākaraṇa

Prophecies usually made by the Buddha or another tathāgata concerning the perfect awakening of one of their followers. A literary genre or category of works that contain such prophecies, listed as one of the twelve aspects of the wheel of Dharma.

Located in 5 passages in the translation:

  • 1.­32
  • 1.­123
  • 1.­223
  • 5.­429
  • n.­1189
g.­255

purification

Wylie:
  • yongs su sbyang ba
  • yongs su sbyong ba
  • rnam par byang ba
Tibetan:
  • ཡོངས་སུ་སྦྱང་བ།
  • ཡོངས་སུ་སྦྱོང་བ།
  • རྣམ་པར་བྱང་བ།
Sanskrit:
  • parikarman
  • vyavadāna

A term meaning purity or purification and broadly referring to the process of purifying the mind of what obscures it in order to attain spiritual awakening. It is often paired with its opposite saṃkleśa, rendered here as “defilement.”

Located in 94 passages in the translation:

  • i.­53
  • i.­76
  • i.­84-85
  • i.­102
  • i.­108
  • 1.­45
  • 1.­91
  • 4.­52
  • 4.­91
  • 4.­189
  • 4.­203-206
  • 4.­213
  • 4.­273
  • 4.­275-276
  • 4.­428
  • 4.­433
  • 4.­435
  • 4.­472
  • 4.­512
  • 4.­517
  • 4.­641-643
  • 4.­663
  • 4.­696-697
  • 4.­702
  • 4.­721
  • 4.­737
  • 4.­908
  • 4.­980
  • 4.­985
  • 4.­990
  • 4.­992
  • 4.­1007
  • 4.­1020
  • 4.­1092
  • 4.­1094-1097
  • 4.­1106
  • 4.­1110
  • 4.­1120
  • 4.­1154
  • 4.­1186
  • 4.­1334
  • 5.­107
  • 5.­187
  • 5.­194
  • 5.­241
  • 5.­287-289
  • 5.­327
  • 5.­361
  • 5.­365
  • 5.­369
  • 5.­400
  • 5.­454
  • 5.­492
  • 5.­575
  • 5.­640
  • 5.­664
  • 5.­910
  • 5.­987-988
  • 5.­999
  • 5.­1030-1031
  • 5.­1057
  • 5.­1059
  • 5.­1126
  • 5.­1354
  • 5.­1382
  • 5.­1465
  • 6.­17
  • 6.­98
  • n.­50
  • n.­81
  • n.­158
  • n.­898-899
  • n.­916
  • n.­1036
  • n.­1696
  • n.­1760
  • n.­1910
  • g.­342
g.­256

Pūrṇa

Wylie:
  • gang po
Tibetan:
  • གང་པོ།
Sanskrit:
  • pūrṇa

One of the ten principal śrāvaka disciples of the Buddha, he was the greatest in his ability to teach the Dharma.

Located in 14 passages in the translation:

  • 4.­708
  • 4.­711
  • 4.­742
  • 4.­758-759
  • 4.­770
  • 4.­774
  • 4.­784
  • 4.­1232-1233
  • 5.­626
  • n.­643
  • n.­737
  • n.­1005
g.­257

Puṣya

Wylie:
  • skar rgyal
Tibetan:
  • སྐར་རྒྱལ།
Sanskrit:
  • puṣya

A past buddha.

Located in 1 passage in the translation:

  • 1.­110
g.­258

Rāhula

Wylie:
  • sgra gcan zin
Tibetan:
  • སྒྲ་གཅན་ཟིན།
Sanskrit:
  • rāhula

Son of Prince Siddhārtha Gautama, who, when the latter attained awakening as the Buddha Śākyamuni, became a monk and eventually one of his foremost śrāvaka disciples.

Located in 2 passages in the translation:

  • i.­64
  • 4.­184
g.­259

Rājagṛha

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

Definition from the 84000 Glossary of Terms:

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

Located in 4 passages in the translation:

  • 1.­13
  • 1.­15
  • 1.­17
  • 1.­135
g.­260

Ratnākara

Wylie:
  • dkon mchog ’byung gnas
  • rin chen ’byung gnas
Tibetan:
  • དཀོན་མཆོག་འབྱུང་གནས།
  • རིན་ཆེན་འབྱུང་གནས།
Sanskrit:
  • ratnākara

A buddha in a world system called Ratnāvatī, in the eastern direction.

Located in 3 passages in the translation:

  • 1.­182
  • n.­195
  • g.­261
g.­261

Ratnāvatī

Wylie:
  • rin chen can
Tibetan:
  • རིན་ཆེན་ཅན།
Sanskrit:
  • ratnāvatī

Lit. “Bejeweled.” A world system in the eastern direction, where the buddha Ratnākara now dwells.

Located in 2 passages in the translation:

  • 1.­180
  • g.­260
g.­262

ready confidence

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

Also rendered here as “confident readiness.”

Located in 6 passages in the translation:

  • 4.­1327-1329
  • 4.­1331
  • 4.­1333
  • 4.­1342
g.­263

real basis

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

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

Located in 17 passages in the translation:

  • i.­118
  • 4.­56
  • 4.­504
  • 4.­788
  • 4.­790
  • 4.­1067
  • 4.­1160
  • 4.­1304
  • 5.­909
  • 5.­971-972
  • 5.­1396
  • 5.­1429
  • 5.­1461
  • n.­743
  • g.­106
  • g.­264
g.­264

real thing

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

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

Located in 35 passages in the translation:

  • i.­61
  • i.­78
  • 4.­107
  • 4.­126
  • 4.­301
  • 4.­504
  • 4.­506
  • 4.­508
  • 4.­543
  • 4.­603
  • 4.­605
  • 4.­627
  • 4.­704
  • 4.­1110
  • 4.­1179
  • 4.­1261
  • 4.­1268-1269
  • 4.­1271
  • 4.­1330
  • 5.­357
  • 5.­556
  • 5.­856
  • 5.­907-908
  • 5.­1061
  • 5.­1265
  • 5.­1489
  • n.­743-744
  • n.­1902
  • n.­1948
  • n.­1962
  • g.­106
  • g.­263
g.­265

religious mendicant

Wylie:
  • kun tu rgyu
Tibetan:
  • ཀུན་ཏུ་རྒྱུ།
Sanskrit:
  • parivrājaka

See also “parivrājaka.”

Located in 8 passages in the translation:

  • 4.­578-579
  • 4.­583
  • 4.­586
  • 4.­589
  • 5.­150
  • g.­240
  • g.­311
g.­266

right efforts

Wylie:
  • yang dag pa’i spong ba
Tibetan:
  • ཡང་དག་པའི་སྤོང་བ།
Sanskrit:
  • samyakprahāṇa

See “four right efforts.”

Located in 5 passages in the translation:

  • 1.­4
  • 1.­91
  • 4.­35
  • 4.­787
  • 4.­866
g.­267

ring hollow

Wylie:
  • gsob
Tibetan:
  • གསོབ།
Sanskrit:
  • rikta

Located in 4 passages in the translation:

  • 5.­520
  • 5.­667
  • 5.­942
  • 5.­1039
g.­268

royal caste

Wylie:
  • rgyal rigs
Tibetan:
  • རྒྱལ་རིགས།
Sanskrit:
  • kṣatriyavarṇa

Definition from the 84000 Glossary of Terms:

The ruling caste in the traditional four-caste hierarchy of India, associated with warriors, the aristocracy, and kings.

Located in 1 passage in the translation:

  • 1.­88
g.­269

royal family

Wylie:
  • rgyal rigs
Tibetan:
  • རྒྱལ་རིགས།
Sanskrit:
  • kṣatriya

Definition from the 84000 Glossary of Terms:

The ruling caste in the traditional four-caste hierarchy of India, associated with warriors, the aristocracy, and kings.

Located in 2 passages in the translation:

  • 4.­255
  • 5.­148
g.­270

Sadāprarudita

Wylie:
  • rtag tu ngu
Tibetan:
  • རྟག་ཏུ་ངུ།
Sanskrit:
  • sadāprarudita

Definition from the 84000 Glossary of Terms:

A bodhisattva famous for his quest for the Dharma and for his devotion to the teacher. It is told that Sadāprarudita, in order to make offerings to the bodhisattva Dharmodgata and request the Prajñāpāramitā teachings, sets out to sell his own flesh and blood. After receiving a first set of teachings, Sadāprarudita waits seven years for the bodhisattva Dharmodgata, his teacher, to emerge from meditation. When he receives signs this is about to happen, he wishes to prepare the ground for the teachings by settling the dust. Māra makes all the water disappear, so Sadāprarudita decides to use his own blood to settle the dust. He is said to be practicing in the presence of Buddha Bhīṣma­garjita­nirghoṣa­svara. His name means "Ever Weeping", on account of the numerous tears he shed until he found the teachings.

His story is told in detail by the Buddha in The Perfection of Wisdom in Eighteen Thousand Lines (Toh 10, ch. 85–86), and can be found quoted in several works, such as The Words of My Perfect Teacher (kun bzang bla ma’i zhal lung) by Patrul Rinpoche.

Located in 3 passages in the translation:

  • 2.­17
  • n.­247
  • n.­1933
g.­271

Sādhumatī

Wylie:
  • legs pa’i blo gros
Tibetan:
  • ལེགས་པའི་བློ་གྲོས།
Sanskrit:
  • sādhumatī

Lit. “Auspicious Intellect.” The ninth level of accomplishment pertaining to bodhisattvas. See “ten bodhisattva levels.”

Located in 2 passages in the translation:

  • 1.­106
  • g.­339
g.­272

Sāgaramati

Wylie:
  • blo gros rgya mtsho
Tibetan:
  • བློ་གྲོས་རྒྱ་མཚོ།
Sanskrit:
  • sāgaramati

A bodhisattva, protagonist of the The Questions of Sāgaramati (Sāgara­mati­paripṛcchā), Toh 152, his name can be translated as “Oceanic Intelligence,” which is referenced in the omen of the flooding of the trichiliocosm at the beginning of that sūtra.

Located in 6 passages in the translation:

  • 1.­213-216
  • 6.­93-94
g.­273

Sahā

Wylie:
  • mi mjed
Tibetan:
  • མི་མཇེད།
Sanskrit:
  • sahā

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.

Located in 1 passage in the translation:

  • 1.­194
g.­274

Śākyamuni

Wylie:
  • shAkya thub pa
Tibetan:
  • ཤཱཀྱ་ཐུབ་པ།
Sanskrit:
  • śākyamuni

Definition from the 84000 Glossary of Terms:

An epithet for the historical Buddha, Siddhārtha Gautama: he was a muni (“sage”) from the Śākya clan. He is counted as the fourth of the first four buddhas of the present Good Eon, the other three being Krakucchanda, Kanakamuni, and Kāśyapa. He will be followed by Maitreya, the next buddha in this eon.

Located in 15 passages in the translation:

  • i.­57
  • i.­64
  • 1.­110
  • 1.­146
  • 1.­180
  • n.­171
  • n.­205
  • n.­338
  • n.­426
  • n.­1148
  • n.­1723
  • g.­71
  • g.­258
  • g.­320
  • g.­366
g.­275

samādhirāja

Wylie:
  • ting nge ’dzin gyi rgyal po
Tibetan:
  • ཏིང་ངེ་འཛིན་གྱི་རྒྱལ་པོ།
Sanskrit:
  • samādhirāja

Lit. “king of meditative stabilizations.” Name of a meditative stabilization.

Located in 6 passages in the translation:

  • 1.­142-143
  • 1.­148-149
  • 1.­151
  • n.­181
g.­276

sameness

Wylie:
  • mnyam pa nyid
Tibetan:
  • མཉམ་པ་ཉིད།
Sanskrit:
  • samatā

The fact that while all phenomena appear differently, they nonetheless share an identical nature.

Located in 59 passages in the translation:

  • i.­109
  • i.­114
  • 1.­50
  • 1.­58-60
  • 1.­62-69
  • 3.­10
  • 4.­79
  • 4.­300
  • 4.­767-768
  • 4.­1025
  • 4.­1034
  • 4.­1036
  • 4.­1058
  • 4.­1087
  • 4.­1122
  • 5.­241
  • 5.­334
  • 5.­596-597
  • 5.­669
  • 5.­911
  • 5.­914-915
  • 5.­917-919
  • 5.­922
  • 5.­1044
  • 5.­1120-1121
  • 5.­1145
  • 5.­1160
  • 5.­1221
  • 5.­1452
  • 5.­1467
  • 5.­1469-1473
  • n.­84
  • n.­91
  • n.­417
  • n.­876
  • n.­1562
  • n.­1624
  • n.­1681
  • n.­1912
  • n.­1918
g.­277

Sāṃkhya

Wylie:
  • grangs can pa
Tibetan:
  • གྲངས་ཅན་པ།
Sanskrit:
  • sāṃkhya

One of the three great divisions of Brahmanical philosophy.

Located in 2 passages in the translation:

  • i.­70
  • 4.­450
g.­278

saṃsāra

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

Definition from the 84000 Glossary of Terms:

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

Located in 64 passages in the translation:

  • i.­86
  • i.­102
  • i.­110
  • i.­120
  • 1.­20
  • 1.­58
  • 1.­213
  • 1.­216
  • 1.­220-221
  • 3.­10
  • 4.­31
  • 4.­61
  • 4.­91-92
  • 4.­101
  • 4.­127
  • 4.­135
  • 4.­137-139
  • 4.­162
  • 4.­306
  • 4.­311
  • 4.­428
  • 4.­510
  • 4.­608
  • 4.­694-695
  • 4.­987
  • 4.­1020
  • 4.­1027
  • 5.­287
  • 5.­545
  • 5.­753
  • 5.­756
  • 5.­777
  • 5.­901
  • 5.­903
  • 5.­1153
  • 5.­1383
  • 6.­70-78
  • 6.­83
  • 6.­88
  • 6.­92-93
  • 6.­95
  • n.­225
  • n.­652
  • n.­1241
  • n.­1846
  • n.­1891
  • g.­55
  • g.­117
  • g.­244
  • g.­368
g.­279

saṅgha

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

Definition from the 84000 Glossary of Terms:

Though often specifically reserved for the monastic community, this term can be applied to any of the four Buddhist communities‍—monks, nuns, laymen, and laywomen‍—as well as to identify the different groups of practitioners, like the community of bodhisattvas or the community of śrāvakas. It is also the third of the Three Jewels (triratna) of Buddhism: the Buddha, the Teaching, and the Community.

In this text:

Also rendered here as “community.”

Located in 8 passages in the translation:

  • 1.­20
  • 4.­335
  • 4.­510
  • 4.­1116
  • 5.­918
  • n.­1760
  • g.­108
  • g.­351
g.­280

Śāntamati

Wylie:
  • zhi ba’i blo gros
Tibetan:
  • ཞི་བའི་བློ་གྲོས།
Sanskrit:
  • śāntamati

A bodhisattva, and the main interlocutor of the sūtra, The Secrets of the Realized Ones, Tathāgatācintya­guhya­nirdeśa, Toh 47. His name is also attested as Śāntimati.

Located in 3 passages in the translation:

  • 1.­5
  • 1.­8
  • n.­45
g.­281

Śāntarakṣita

Wylie:
  • shanta rak+Shi ta
Tibetan:
  • ཤནཏ་རཀྵི་ཏ།
Sanskrit:
  • śāntarakṣita

Definition from the 84000 Glossary of Terms:

Śāntarakṣita (725-788) was an Indian Buddhist monk, scholar, and author who played a pivotal role in the introduction of Buddhism to Tibet. At the invitation of King Tri Songdetsen, he traveled to Tibet and assisted in the foundation of Samyé Monastery, presided over the ordination of the first Tibetan monks, and established a system of scholastic education modelled on the great monastic universities of Nālandā and Vikramaśīla. His philosophical writings were among the most influential in late Indian Buddhism.

Located in 4 passages in the translation:

  • i.­36
  • i.­40-41
  • 5.­441
g.­282

Śāriputra

Wylie:
  • shA ri’i bu
Tibetan:
  • ཤཱ་རིའི་བུ།
Sanskrit:
  • śāriputra

Definition from the 84000 Glossary of Terms:

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

Located in 194 passages in the translation:

  • i.­53
  • i.­55
  • i.­58
  • i.­61
  • i.­63
  • i.­65
  • i.­92-93
  • i.­106
  • 1.­5
  • 1.­197-203
  • 2.­1
  • 2.­3-4
  • 2.­6-7
  • 2.­17
  • 3.­1
  • 4.­1
  • 4.­3-5
  • 4.­8
  • 4.­26
  • 4.­172
  • 4.­186
  • 4.­219-220
  • 4.­224
  • 4.­234
  • 4.­239
  • 4.­242
  • 4.­245
  • 4.­247-248
  • 4.­251-252
  • 4.­258
  • 4.­283
  • 4.­287
  • 4.­310
  • 4.­316
  • 4.­321
  • 4.­323-324
  • 4.­370-372
  • 4.­375-377
  • 4.­381
  • 4.­386
  • 4.­388
  • 4.­398
  • 4.­401-402
  • 4.­490
  • 4.­493-495
  • 4.­500
  • 4.­593-595
  • 4.­603
  • 4.­605-609
  • 4.­612
  • 4.­614
  • 4.­622-623
  • 4.­632-633
  • 4.­635
  • 4.­639-640
  • 4.­642
  • 4.­645
  • 4.­649
  • 4.­677
  • 4.­679
  • 4.­708-709
  • 4.­730
  • 4.­736
  • 4.­739
  • 4.­744-745
  • 4.­760-762
  • 4.­769
  • 4.­771
  • 4.­1248
  • 4.­1251-1253
  • 4.­1262
  • 4.­1266
  • 4.­1268
  • 4.­1294-1295
  • 4.­1301
  • 4.­1304
  • 4.­1306
  • 4.­1314
  • 4.­1316-1317
  • 4.­1319
  • 4.­1321
  • 4.­1323-1325
  • 4.­1327-1328
  • 4.­1331
  • 4.­1333-1334
  • 4.­1337
  • 4.­1340
  • 4.­1342-1343
  • 4.­1361
  • 5.­68
  • 5.­90-91
  • 5.­105
  • 5.­247
  • 5.­252
  • 5.­258-259
  • 5.­279
  • 5.­308-310
  • 5.­312
  • 5.­343
  • 5.­424
  • 5.­428
  • 5.­617
  • 5.­622
  • 5.­625-626
  • 5.­979-981
  • 5.­984-987
  • 5.­989-993
  • 5.­995
  • 5.­997
  • 5.­1060
  • n.­208
  • n.­217-218
  • n.­245
  • n.­247
  • n.­307
  • n.­309
  • n.­433
  • n.­443
  • n.­496
  • n.­509
  • n.­642
  • n.­700
  • n.­996
  • n.­1006
  • n.­1013
  • n.­1075
  • n.­1242
  • n.­1479
  • n.­1492
  • n.­1588
  • n.­1637
  • n.­1970
  • g.­204
  • g.­238
  • g.­385
g.­283

sarva­dharmāparigṛhīta

Wylie:
  • chos thams cad yongs su ma bzung ba
Tibetan:
  • ཆོས་ཐམས་ཅད་ཡོངས་སུ་མ་བཟུང་བ།
Sanskrit:
  • sarva­dharmāparigṛhīta

Lit. “not grasping at any phenomena at all.” Name of a meditative stabilization.

Located in 1 passage in the translation:

  • 4.­572
g.­284

sarva­dharmātikramaṇa

Wylie:
  • chos thams cad las ’da’ ba
Tibetan:
  • ཆོས་ཐམས་ཅད་ལས་འདའ་བ།
Sanskrit:
  • sarva­dharmātikramaṇa

Lit. “gone beyond all dharmas.” Name of a meditative stabilization.

Located in 1 passage in the translation:

  • 1.­151
g.­285

Śatakratu

Wylie:
  • brgya byin
Tibetan:
  • བརྒྱ་བྱིན།
Sanskrit:
  • śakra
  • śatakratu

Definition from the 84000 Glossary of Terms:

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

Located in 20 passages in the translation:

  • 2.­17
  • 5.­99
  • 5.­121
  • 5.­146
  • 5.­157
  • 5.­160
  • 5.­173
  • 5.­204
  • 5.­250
  • 5.­252
  • 5.­356
  • 5.­424
  • 5.­429
  • 5.­1020
  • 5.­1044
  • n.­247
  • n.­1623-1624
  • g.­360
  • g.­375
g.­286

secondary afflictions

Wylie:
  • nye ba’i nyon mongs pa
Tibetan:
  • ཉེ་བའི་ཉོན་མོངས་པ།
Sanskrit:
  • upakleśa

Definition from the 84000 Glossary of Terms:

The subsidiary afflictive emotions that arise in dependence upon the six root afflictive emotions (attachment, hatred, pride, ignorance, doubt, and wrong view); they are (1) anger (krodha, khro ba), (2) enmity/malice (upanāha, ’khon ’dzin), (3) concealment (mrakśa, ’chab pa), (4) outrage (pradāsa, ’tshig pa), (5) jealousy (īrśya, phrag dog), (6) miserliness (matsarya, ser sna), (7) deceit (māyā, sgyu), (8) dishonesty (śāṭhya, g.yo), (9) haughtiness (mada, rgyags pa), (10) harmfulness (vihiṃsa, rnam par ’tshe ba), (11) shamelessness (āhrīkya, ngo tsha med pa), (12) non-consideration (anapatrāpya, khril med pa), (13) lack of faith (aśraddhya, ma dad pa), (14) laziness (kausīdya, le lo), (15) non-conscientiousness (pramāda, bag med pa), (16) forgetfulness (muśitasmṛtitā, brjed nges), (17) non-introspection (asaṃprajanya, shes bzhin ma yin pa), (18) dullness (nigmagṇa, bying ba), (19) agitation (auddhatya, rgod pa), and (20) distraction (vikṣepa, rnam g.yeng) (Rigzin 329, 129).

Located in 11 passages in the translation:

  • i.­51
  • i.­63
  • 1.­30
  • 4.­6
  • 4.­47
  • 4.­897
  • 5.­80
  • 5.­296
  • 5.­299
  • 5.­309
  • 5.­369
g.­287

sense faculties

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

The six sense faculties of eye, ear, nose, tongue, body, and mind.

Located in 9 passages in the translation:

  • 1.­171
  • 5.­1338
  • n.­1056
  • n.­1224
  • g.­79
  • g.­107
  • g.­296
  • g.­297
  • g.­298
g.­288

sense field

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

Twelve sense fields: the six sensory faculties (the eyes, nose, ear, tongue, body, and mind), which form in the womb and eventually have contact with the external six bases of sensory perception (form, smell, sound, taste, touch, and phenomena). In another context in this sūtra, āyatana refers to the four formless absorptions and its stations.

Located in 36 passages in the translation:

  • 1.­4
  • 1.­91
  • 4.­46
  • 4.­105
  • 4.­107
  • 4.­112
  • 4.­114-115
  • 4.­259
  • 4.­421
  • 4.­456
  • 4.­471-472
  • 4.­476
  • 4.­510
  • 4.­532-533
  • 4.­640
  • 4.­702
  • 4.­720
  • 4.­838
  • 4.­1183
  • 4.­1202
  • 4.­1217
  • 4.­1260
  • 5.­489
  • 5.­1476
  • 5.­1491
  • 6.­13
  • n.­392
  • n.­404
  • n.­982
  • n.­1042
  • n.­1760
  • g.­290
  • g.­313
g.­289

settle down on as real

Wylie:
  • mngon par zhen
Tibetan:
  • མངོན་པར་ཞེན།
Sanskrit:
  • abhini√viś

Located in 36 passages in the translation:

  • i.­95
  • i.­101
  • 4.­217-218
  • 4.­221-222
  • 4.­390
  • 4.­435-437
  • 4.­440
  • 4.­650-651
  • 4.­658
  • 4.­1269
  • 4.­1271
  • 4.­1281-1282
  • 4.­1294
  • 4.­1299
  • 5.­155
  • 5.­266
  • 5.­412
  • 5.­482
  • 5.­527
  • 5.­909
  • 5.­1090
  • 5.­1138-1139
  • 5.­1415
  • 5.­1429
  • n.­908
  • n.­1415
  • n.­1657
  • n.­1912
  • g.­101
g.­290

seven emptinesses

Wylie:
  • stong pa nyid bdun
Tibetan:
  • སྟོང་པ་ཉིད་བདུན།
Sanskrit:
  • —

The seven emptinesses are of the aggregates, sense fields, constituents, truths, dependent origination, all dharmas in the sense of dharmas taken as a totality, and compounded and uncompounded dharmas.

Located in 2 passages in the translation:

  • 4.­260
  • n.­404
g.­291

seven limbs of awakening

Wylie:
  • byang chub kyi yan lag bdun
Tibetan:
  • བྱང་ཆུབ་ཀྱི་ཡན་ལག་བདུན།
Sanskrit:
  • sapta­bodhyaṅga

The set of seven factors or aspects that characteristically manifest on the path of seeing: (1) mindfulness (smṛti, dran pa), (2) examination of dharmas (dharma­pravicaya, chos rab tu rnam ’byed/shes rab), (3) perseverance (vīrya, brtson ’grus), (4) joy (prīti, dga’ ba), (5) mental and physical pliability (praśrabdhi, shin sbyangs), (6) meditative stabilization (samādhi, ting nge ’dzin), and (7) equanimity (upekṣā, btang snyoms).

Located in 4 passages in the translation:

  • 4.­787
  • 4.­883
  • g.­246
  • g.­346
g.­292

seven riches

Wylie:
  • nor bdun
Tibetan:
  • ནོར་བདུན།
Sanskrit:
  • saptadhana

The seven riches of noble beings: faith, morality, generosity, learning, modesty, humility, and wisdom.

Located in 1 passage in the translation:

  • 4.­60
g.­293

signlessness

Wylie:
  • mtshan ma med pa
Tibetan:
  • མཚན་མ་མེད་པ།
Sanskrit:
  • ānimitta
  • animitta

Located in 56 passages in the translation:

  • i.­56
  • i.­108
  • 1.­42
  • 1.­57-60
  • 1.­86
  • 1.­93
  • 1.­121
  • 4.­38
  • 4.­52
  • 4.­79
  • 4.­248
  • 4.­294-295
  • 4.­307
  • 4.­427
  • 4.­462
  • 4.­581
  • 4.­587
  • 4.­627
  • 4.­765
  • 4.­830
  • 4.­887
  • 4.­889
  • 4.­891-892
  • 5.­34
  • 5.­381
  • 5.­432
  • 5.­490
  • 5.­507
  • 5.­511
  • 5.­564
  • 5.­575
  • 5.­615
  • 5.­976
  • 5.­978
  • 5.­1019
  • 5.­1021
  • 5.­1139
  • 5.­1344
  • 5.­1387
  • 5.­1392
  • 5.­1482
  • 6.­41
  • n.­1026
  • n.­1083
  • n.­1224
  • n.­1492
  • n.­1588
  • n.­1609
  • n.­1695
  • g.­154
  • g.­390
g.­294

siṃhavikrīḍita

Wylie:
  • seng ge rnam par rtse ba
Tibetan:
  • སེང་གེ་རྣམ་པར་རྩེ་བ།
Sanskrit:
  • siṃhavikrīḍita

Lit. “lion’s play.” Name of a meditative stabilization.

Located in 5 passages in the translation:

  • 1.­142
  • 1.­144
  • 1.­151
  • 1.­162
  • n.­185
g.­295

site of awakening

Wylie:
  • byang chub kyi snying po
Tibetan:
  • བྱང་ཆུབ་ཀྱི་སྙིང་པོ།
Sanskrit:
  • bodhimaṇḍa

Definition from the 84000 Glossary of Terms:

The place where the Buddha Śākyamuni achieved awakening and where every buddha will manifest the attainment of buddhahood. In our world this is understood to be located under the Bodhi tree, the Vajrāsana, in present-day Bodhgaya, India. It can also refer to the state of awakening itself.

Located in 5 passages in the translation:

  • 1.­160
  • 4.­176
  • 4.­971
  • 5.­144
  • 5.­954
g.­296

six collections of contacts

Wylie:
  • reg pa’i tshogs drug
  • reg pa drug
Tibetan:
  • རེག་པའི་ཚོགས་དྲུག
  • རེག་པ་དྲུག
Sanskrit:
  • —

The six kinds of contact that occur based on the six sense faculties.

Located in 2 passages in the translation:

  • 4.­510
  • 4.­1183
g.­297

six collections of feelings

Wylie:
  • tshor ba’i tshogs drug
  • tshor ba drug
Tibetan:
  • ཚོར་བའི་ཚོགས་དྲུག
  • ཚོར་བ་དྲུག
Sanskrit:
  • —

The six feelings or sensations resulting from contact between the six sense faculties and their objects.

Located in 3 passages in the translation:

  • 4.­1183
  • 5.­304
  • 5.­306
g.­298

six faculties

Wylie:
  • dbang po drug
Tibetan:
  • དབང་པོ་དྲུག
Sanskrit:
  • ṣaḍindriya

The six sense faculties of eye, ear, nose, tongue, body, and mind.

Located in 3 passages in the translation:

  • 4.­624
  • 4.­1126
  • g.­107
g.­299

six perfections

Wylie:
  • pha rol tu phyin pa drug
Tibetan:
  • ཕ་རོལ་ཏུ་ཕྱིན་པ་དྲུག
Sanskrit:
  • ṣaṭpāramitā

The six practices or qualities that a follower of the Great Vehicle perfects in order to transcend cyclic existence and reach the full awakening of a buddha. They are giving, morality, patience, perseverance or effort, concentration, and wisdom. See also “perfection.”

Located in 82 passages in the translation:

  • i.­75
  • i.­101
  • i.­105-106
  • i.­113-114
  • 4.­58
  • 4.­86
  • 4.­168
  • 4.­245
  • 4.­317
  • 4.­322
  • 4.­347
  • 4.­369
  • 4.­387
  • 4.­669
  • 4.­671
  • 4.­745
  • 4.­755
  • 4.­760-761
  • 4.­763
  • 4.­775
  • 4.­1174
  • 4.­1230
  • 5.­102
  • 5.­142
  • 5.­200
  • 5.­207
  • 5.­210
  • 5.­246
  • 5.­255
  • 5.­304
  • 5.­432
  • 5.­536
  • 5.­571
  • 5.­615
  • 5.­624
  • 5.­725
  • 5.­797
  • 5.­833
  • 5.­836
  • 5.­858
  • 5.­999
  • 5.­1075
  • 5.­1078
  • 5.­1091-1092
  • 5.­1219
  • 5.­1235
  • 5.­1241
  • 5.­1245
  • 5.­1247
  • 5.­1250
  • 5.­1342-1343
  • 5.­1397
  • 5.­1432
  • 5.­1441
  • n.­438
  • n.­631
  • n.­706
  • n.­741
  • n.­1065
  • n.­1311
  • n.­1516
  • n.­1556
  • n.­1591
  • n.­1623
  • n.­1639
  • n.­1647
  • n.­1650
  • n.­1769
  • n.­1816
  • n.­1877
  • g.­119
  • g.­152
  • g.­156
  • g.­244
  • g.­246
  • g.­341
  • g.­389
g.­300

six principles of being liked

Wylie:
  • yang dag par sdud par ’gyur ba’i chos drug
Tibetan:
  • ཡང་དག་པར་སྡུད་པར་འགྱུར་བའི་ཆོས་དྲུག
Sanskrit:
  • ṣaṭsaṃrañjanīya

See 4.­59.

Located in 1 passage in the translation:

  • 4.­59
g.­301

six sense fields

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

Fifth of the twelve links of dependent origination, it consists of the six sense organs (eyes, ears, nose, tongue, body, and thinking mind) together with their respective objects (forms, sounds, smells, tastes, touch, and dharmas).

Located in 4 passages in the translation:

  • 1.­26
  • 4.­665
  • 4.­826
  • g.­369
g.­302

six tastes

Wylie:
  • ro drug po
Tibetan:
  • རོ་དྲུག་པོ།
Sanskrit:
  • ṣaḍrasa

These are sweet, salty, sour (like a lemon), bitter like the bitter gourd (Hindi karela), astringent (like an unripe banana), and pungent (like chili).

Located in 1 passage in the translation:

  • 5.­1323
g.­303

sixty-four arts

Wylie:
  • sgyu rtsal drug cu rtsa bzhi
Tibetan:
  • སྒྱུ་རྩལ་དྲུག་ཅུ་རྩ་བཞི།
Sanskrit:
  • catuḥṣaṣṭikalā

These include writing and mathematics, and also different sports, crafts, dancing, acting, and the playing of various instruments. MW s.v. kalā gives the sixty-four Skt names as they are found in the Śaivatantra starting with the art of singing, speaking, dancing, writing, drawing and so on.

Located in 1 passage in the translation:

  • 4.­43
g.­304

sixty-two wrong views

Wylie:
  • lta ba’i rnam pa drug cu rtsa gnyis
  • lta bar gyur pa drug cu rtsa gnyis
Tibetan:
  • ལྟ་བའི་རྣམ་པ་དྲུག་ཅུ་རྩ་གཉིས།
  • ལྟ་བར་གྱུར་པ་དྲུག་ཅུ་རྩ་གཉིས།
Sanskrit:
  • dvāṣaṣṭidṛṣṭikṛta

Definition from the 84000 Glossary of Terms:

The sixty-two false views, as enumerated in the Brahma­jāla­sūtra (tshangs pa’i dra ba’i mdo, Toh 352), comprise eighteen speculations concerning the past, based on theories of eternalism, partial eternalism, extensionism, endless equivocation, and fortuitous origination, as well as forty-four speculations concerning the future, based on percipient immortality, non-percipient immortality, neither percipient nor non-percipient immortality, annihilationism, and the immediate attainment of nirvāṇa in the present life.

Located in 2 passages in the translation:

  • 1.­21
  • n.­1386
g.­305

skillful means

Wylie:
  • thabs mkhas
Tibetan:
  • ཐབས་མཁས།
Sanskrit:
  • upāyakauśalya

Definition from the 84000 Glossary of Terms:

The concept of skillful or expedient means is central to the understanding of the Buddha’s enlightened deeds and the many scriptures that are revealed contingent on the needs, interests, and mental dispositions of specific types of individuals. It is, therefore, equated with compassion and the form body of the buddhas, the rūpakāya.

According to the Great Vehicle, training in skillful means collectively denotes the first five of the six perfections when integrated with wisdom, the sixth perfection. It is therefore paired with wisdom (prajñā), forming the two indispensable aspects of the path. It is also the seventh of the ten perfections. (Provisional 84000 definition. New definition forthcoming.)

Located in 83 passages in the translation:

  • i.­52
  • i.­55
  • i.­63
  • i.­75
  • i.­105
  • i.­113
  • 1.­69
  • 1.­95
  • 1.­97
  • 1.­131
  • 1.­191
  • 1.­214
  • 1.­222
  • 4.­7
  • 4.­19
  • 4.­40
  • 4.­182-183
  • 4.­324-326
  • 4.­402
  • 4.­409
  • 4.­435
  • 4.­609
  • 4.­611-612
  • 4.­614
  • 4.­620
  • 4.­625
  • 4.­658
  • 4.­666-671
  • 4.­673
  • 4.­675
  • 4.­772
  • 4.­867
  • 4.­1094
  • 4.­1302
  • 5.­143
  • 5.­148
  • 5.­535
  • 5.­538-539
  • 5.­615-617
  • 5.­710-711
  • 5.­791
  • 5.­804
  • 5.­869
  • 5.­895
  • 5.­950
  • 5.­977
  • 5.­1078
  • 5.­1192
  • 5.­1214
  • 5.­1219
  • 5.­1273
  • 5.­1392
  • 5.­1396-1397
  • 5.­1428
  • 5.­1444
  • 6.­92
  • 6.­94
  • 6.­98
  • n.­1044
  • n.­1420
  • n.­1490
  • n.­1492
  • n.­1588
  • n.­1609
  • n.­1650
  • n.­1732
  • n.­1886
  • n.­1912
  • g.­341
g.­306

soul

Wylie:
  • bdag
Tibetan:
  • བདག
Sanskrit:
  • ātman

Also translated often as “self” or “I.”

Located in 8 passages in the translation:

  • 4.­107
  • 4.­440
  • 4.­446-450
  • 4.­452
g.­307

special insight

Wylie:
  • lhag mthong
Tibetan:
  • ལྷག་མཐོང་།
Sanskrit:
  • vipaśyanā

An important form of Buddhist meditation focusing on developing insight into the nature of phenomena. Often presented as one of a pair of meditation techniques, the other being “calm abiding.”

Located in 35 passages in the translation:

  • i.­55
  • i.­64
  • i.­69
  • 1.­49-50
  • 1.­91
  • 1.­123
  • 4.­42
  • 4.­53
  • 4.­425-426
  • 4.­430
  • 4.­480
  • 4.­497
  • 4.­851
  • 4.­874
  • 4.­884
  • 4.­985
  • 4.­990
  • 4.­993
  • 4.­1022
  • 4.­1166
  • 4.­1185
  • 5.­191
  • 5.­353
  • 5.­437
  • 5.­439
  • 5.­574
  • 5.­955
  • 5.­1003
  • n.­67
  • n.­474
  • n.­799
  • g.­134
  • g.­326
g.­308

spiritual friend

Wylie:
  • dge ba’i bshes gnyen
Tibetan:
  • དགེ་བའི་བཤེས་གཉེན།
Sanskrit:
  • kalyāṇamitra

A spiritual teacher who can contribute to an individual’s progress on the spiritual path to awakening and act wholeheartedly for the welfare of students.

Located in 18 passages in the translation:

  • i.­33
  • i.­75
  • i.­105
  • 4.­625
  • 4.­667
  • 4.­669
  • 4.­673-675
  • 4.­1101-1102
  • 5.­540
  • 5.­1027
  • 5.­1031
  • 5.­1214
  • 6.­97
  • n.­1250
  • n.­1614
g.­309

śramaṇa

Wylie:
  • dge sbyong
Tibetan:
  • དགེ་སྦྱོང་།
Sanskrit:
  • śramaṇa

Definition from the 84000 Glossary of Terms:

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

Located in 2 passages in the translation:

  • i.­58
  • n.­1786
g.­310

śrāvaka

Wylie:
  • nyan thos
Tibetan:
  • ཉན་ཐོས།
Sanskrit:
  • śrāvaka

Definition from the 84000 Glossary of Terms:

The Sanskrit term śrāvaka, and the Tibetan nyan thos, both derived from the verb “to hear,” are usually defined as “those who hear the teaching from the Buddha and make it heard to others.” Primarily this refers to those disciples of the Buddha who aspire to attain the state of an arhat seeking their own liberation and nirvāṇa. They are the practitioners of the first turning of the wheel of the Dharma on the four noble truths, who realize the suffering inherent in saṃsāra and focus on understanding that there is no independent self. By conquering afflicted mental states (kleśa), they liberate themselves, attaining first the stage of stream enterers at the path of seeing, followed by the stage of once-returners who will be reborn only one more time, and then the stage of non-returners who will no longer be reborn into the desire realm. The final goal is to become an arhat. These four stages are also known as the “four results of spiritual practice.”

Located in 176 passages in the translation:

  • i.­55
  • i.­58
  • i.­63
  • i.­69
  • i.­84
  • i.­95
  • i.­120
  • 1.­72-73
  • 1.­127
  • 1.­139
  • 1.­216
  • 1.­222-224
  • 2.­12
  • 3.­11
  • 3.­15
  • 3.­19
  • 4.­27
  • 4.­61
  • 4.­75
  • 4.­78
  • 4.­82
  • 4.­88
  • 4.­90-91
  • 4.­93
  • 4.­129
  • 4.­143
  • 4.­162
  • 4.­223
  • 4.­226
  • 4.­234
  • 4.­241-243
  • 4.­245
  • 4.­248
  • 4.­250-251
  • 4.­253-254
  • 4.­256
  • 4.­343
  • 4.­374
  • 4.­392
  • 4.­403
  • 4.­405
  • 4.­421
  • 4.­425
  • 4.­428
  • 4.­430
  • 4.­432
  • 4.­436
  • 4.­471-472
  • 4.­474
  • 4.­499-500
  • 4.­510
  • 4.­534
  • 4.­557
  • 4.­572
  • 4.­634
  • 4.­638
  • 4.­671
  • 4.­724
  • 4.­735
  • 4.­749
  • 4.­795
  • 4.­802
  • 4.­820
  • 4.­839
  • 4.­879
  • 4.­908
  • 4.­931
  • 4.­975-976
  • 4.­983
  • 4.­987
  • 4.­990
  • 4.­1022
  • 4.­1027
  • 4.­1033
  • 4.­1111
  • 4.­1125
  • 4.­1141
  • 4.­1230
  • 4.­1266
  • 4.­1312
  • 5.­5
  • 5.­11
  • 5.­14
  • 5.­49
  • 5.­87
  • 5.­141
  • 5.­157
  • 5.­171
  • 5.­177
  • 5.­205-206
  • 5.­226
  • 5.­228
  • 5.­241
  • 5.­294-295
  • 5.­421
  • 5.­447
  • 5.­529
  • 5.­533
  • 5.­615
  • 5.­624
  • 5.­626
  • 5.­643
  • 5.­672
  • 5.­768
  • 5.­770
  • 5.­816
  • 5.­838-839
  • 5.­845
  • 5.­1002
  • 5.­1006
  • 5.­1009
  • 5.­1013
  • 5.­1139
  • 5.­1141-1142
  • 5.­1159
  • 5.­1240
  • 5.­1362
  • 5.­1387
  • 5.­1443
  • 5.­1451
  • 5.­1455-1456
  • 5.­1491
  • 6.­66
  • 6.­70
  • 6.­83
  • 6.­86-87
  • 6.­92
  • 6.­99-100
  • n.­208
  • n.­214
  • n.­747
  • n.­764
  • n.­969
  • n.­1187
  • n.­1224
  • n.­1420
  • n.­1492-1493
  • n.­1510
  • n.­1543
  • n.­1588
  • n.­1609
  • n.­1630
  • n.­1710
  • n.­1773
  • n.­1929
  • g.­194
  • g.­204
  • g.­216
  • g.­256
  • g.­258
  • g.­311
  • g.­320
  • g.­339
  • g.­340
  • g.­346
  • g.­356
  • g.­357
g.­311

Śreṇika

Wylie:
  • bzo sbyangs
Tibetan:
  • བཟོ་སྦྱངས།
Sanskrit:
  • śreṇika

Definition from the 84000 Glossary of Terms:

A mendicant whose encounter with the Buddha and acceptance of him as the tathāgata features in the Prajñāpāramitā sūtras as evidence that the Buddha’s omniscience is not something to be understood through signs or characteristics. Also known as Śreṇika Vatsagotra.

The three different renderings of his name in Tibetan‍—sde can, phreng ba can, and bzo sbyangs (which may correspond to Skt. Seniṣka, Prakniṣka, and Śaniṣka)‍—are taken as markers for three different Tibetan translations of the Aṣṭa­sāhasrikā­prajñā­pāramitā, as mentioned in the catalog of the Phukdrak (phug brag) Kangyur and the Thamphü (tham phud) of the Fifth Dalai Lama, Ngawang Lozang Gyatso.

In this text:

A religious mendicant, a śrāvaka, who gained nirvāṇa by listening to this teaching on the perfection of wisdom.

Located in 4 passages in the translation:

  • 4.­578-579
  • 4.­586
  • 4.­589
g.­312

śrīvatsa

Wylie:
  • dpal be’u
Tibetan:
  • དཔལ་བེའུ།
Sanskrit:
  • śrīvatsa

Literally “the favorite of the glorious one,” or (as translated into Tibetan) “the calf of the glorious one.” This is an auspicious mark that in Indian Buddhism was said to be formed from a curl of hair on the breast and was depicted in a shape that resembles the fleur-de-lis. In Tibet it is usually represented as an eternal knot. It is also one of the principal attributes of Viṣṇu. Together with the svastika and nandyāvarta, it forms the eightieth minor sign.

Located in 4 passages in the translation:

  • 1.­156
  • 5.­1281
  • n.­1780
  • g.­333
g.­313

station

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

Here station refers to sucessive stages of formless absorption, namely: station of endless space, station of endless consciousness, station of nothing-at-all, and station of neither perception nor nonperception. In other contexts in this sūtra, āyatana refers to the twelve sense fields; see “sense field.”

Located in 1 passage in the translation:

  • g.­288
g.­314

station of endless consciousness

Wylie:
  • rnam shes mtha’ yas skye mched
Tibetan:
  • རྣམ་ཤེས་མཐའ་ཡས་སྐྱེ་མཆེད།
Sanskrit:
  • vijñānānantyāyatana

Second of the four formless realms. The term also refers to the class of gods that dwell there, and the name of the second of the four formless absorptions. The other three realms are the station of endless space, the station of nothing-at-all, and the station of neither perception nor nonperception.

Located in 9 passages in the translation:

  • 4.­939-940
  • g.­140
  • g.­219
  • g.­221
  • g.­313
  • g.­315
  • g.­316
  • g.­317
g.­315

station of endless space

Wylie:
  • nam mkha’ mtha’ yas skye mched
Tibetan:
  • ནམ་མཁའ་མཐའ་ཡས་སྐྱེ་མཆེད།
Sanskrit:
  • ākāśānantyāyatana

First of the four formless realms. The term also refers to the class of gods that dwell there and the name of the first of the four formless absorptions. The other three realms are the station of endless consciousness, the station of nothing-at-all, and the station of neither perception nor nonperception.

Located in 9 passages in the translation:

  • 4.­938-939
  • g.­140
  • g.­219
  • g.­221
  • g.­313
  • g.­314
  • g.­316
  • g.­317
g.­316

station of neither perception nor nonperception

Wylie:
  • ’du shes med ’du shes med min skye mched
Tibetan:
  • འདུ་ཤེས་མེད་འདུ་ཤེས་མེད་མིན་སྐྱེ་མཆེད།
Sanskrit:
  • naiva­saṃjñā­nāsaṃjñāyatana

The highest of the four formless realms. The term also refers to the class of gods that dwell there and the name of the fourth of the four formless absorptions. The other three realms are the station of endless space, the station of endless consciousness, and the station of nothing-at-all.

Located in 7 passages in the translation:

  • g.­140
  • g.­219
  • g.­221
  • g.­313
  • g.­314
  • g.­315
  • g.­317
g.­317

station of nothing-at-all

Wylie:
  • ci yang med pa’i skye mched
Tibetan:
  • ཅི་ཡང་མེད་པའི་སྐྱེ་མཆེད།
Sanskrit:
  • ākiṃcityāyatana

Third of the four formless realms. The term also refers to the class of gods that dwell there and the third of the four formless absorptions. The other three realms are the station of endless space, the station of endless consciousness, and the station of neither perception nor nonperception.

Located in 8 passages in the translation:

  • 4.­940-941
  • g.­219
  • g.­221
  • g.­313
  • g.­314
  • g.­315
  • g.­316
g.­318

stream enterer

Wylie:
  • rgyun du zhugs pa
Tibetan:
  • རྒྱུན་དུ་ཞུགས་པ།
Sanskrit:
  • srotaāpanna

Definition from the 84000 Glossary of Terms:

One who has achieved the first level of attainment on the path of the śrāvakas, and who has entered the “stream” of practice that leads to nirvāṇa. (Provisional 84000 definition. New definition forthcoming.)

Located in 56 passages in the translation:

  • 1.­91
  • 1.­208
  • 4.­29
  • 4.­31
  • 4.­52
  • 4.­70
  • 4.­82
  • 4.­87
  • 4.­234
  • 4.­256
  • 4.­341
  • 4.­534
  • 4.­640
  • 4.­969
  • 4.­985
  • 4.­1135-1136
  • 4.­1211
  • 4.­1313-1315
  • 4.­1320
  • 4.­1322
  • 4.­1333
  • 5.­178
  • 5.­204
  • 5.­236
  • 5.­437
  • 5.­439
  • 5.­775-776
  • 5.­957
  • 5.­981
  • 5.­1057
  • 5.­1059
  • 5.­1062
  • 5.­1149
  • 5.­1151
  • 5.­1222
  • 5.­1370-1371
  • 5.­1377
  • 5.­1451
  • 5.­1460
  • 6.­89-90
  • 6.­92
  • 6.­98
  • n.­215
  • n.­812
  • n.­832
  • n.­846
  • n.­1110
  • n.­1562
  • n.­1564
  • g.­53
g.­319

stūpa

Wylie:
  • mchod rten
Tibetan:
  • མཆོད་རྟེན།
Sanskrit:
  • stūpa

Definition from the 84000 Glossary of Terms:

The Tibetan translates both stūpa and caitya with the same word, mchod rten, meaning “basis” or “recipient” of “offerings” or “veneration.” Pali: cetiya.

A caitya, although often synonymous with stūpa, can also refer to any site, sanctuary or shrine that is made for veneration, and may or may not contain relics.

A stūpa, literally “heap” or “mound,” is a mounded or circular structure usually containing relics of the Buddha or the masters of the past. It is considered to be a sacred object representing the awakened mind of a buddha, but the symbolism of the stūpa is complex, and its design varies throughout the Buddhist world. Stūpas continue to be erected today as objects of veneration and merit making.

Located in 3 passages in the translation:

  • 5.­145-146
  • 5.­160
g.­320

Subhūti

Wylie:
  • rab ’byor
Tibetan:
  • རབ་འབྱོར།
Sanskrit:
  • subhūti

One of the ten great śrāvaka disciples of the Buddha Śākyamuni, known for his profound understanding of emptiness. He plays a major role as an interlocutor of the Buddha in the Prajñā­pāramitā­sūtras.

Located in 459 passages in the translation:

  • i.­50
  • i.­53
  • i.­55
  • i.­68
  • i.­83
  • i.­91-93
  • i.­95
  • i.­106-107
  • i.­113
  • i.­115
  • i.­117
  • 2.­11
  • 2.­13
  • 2.­17
  • 3.­4
  • 4.­54
  • 4.­88
  • 4.­402-404
  • 4.­406-416
  • 4.­418
  • 4.­422
  • 4.­424
  • 4.­434
  • 4.­437-439
  • 4.­454-457
  • 4.­459-465
  • 4.­468
  • 4.­489-496
  • 4.­503
  • 4.­510
  • 4.­603-604
  • 4.­607
  • 4.­625
  • 4.­634
  • 4.­636
  • 4.­660-661
  • 4.­671
  • 4.­673
  • 4.­675
  • 4.­679-680
  • 4.­682-683
  • 4.­685-686
  • 4.­688
  • 4.­690-691
  • 4.­693-694
  • 4.­696-700
  • 4.­702
  • 4.­708
  • 4.­710
  • 4.­725
  • 4.­734-735
  • 4.­739
  • 4.­774
  • 4.­776
  • 4.­779-780
  • 4.­782
  • 4.­786
  • 4.­807-808
  • 4.­818
  • 4.­887
  • 4.­1092
  • 4.­1111
  • 4.­1147-1149
  • 4.­1157
  • 4.­1174-1176
  • 4.­1181
  • 4.­1186
  • 4.­1192-1193
  • 4.­1215
  • 4.­1221
  • 4.­1226
  • 4.­1232-1233
  • 4.­1294
  • 4.­1303
  • 4.­1307
  • 4.­1312
  • 4.­1320
  • 4.­1323
  • 4.­1326-1327
  • 4.­1331-1332
  • 4.­1335
  • 4.­1338-1339
  • 5.­5
  • 5.­69-70
  • 5.­74
  • 5.­76
  • 5.­78
  • 5.­90-91
  • 5.­105
  • 5.­109-111
  • 5.­204-205
  • 5.­207
  • 5.­210-211
  • 5.­213
  • 5.­219
  • 5.­223
  • 5.­230
  • 5.­270
  • 5.­280
  • 5.­282
  • 5.­285
  • 5.­305
  • 5.­324
  • 5.­326
  • 5.­328-330
  • 5.­334
  • 5.­336
  • 5.­342-344
  • 5.­356
  • 5.­360-361
  • 5.­365
  • 5.­369-371
  • 5.­373
  • 5.­387-388
  • 5.­451
  • 5.­460
  • 5.­463
  • 5.­465
  • 5.­467
  • 5.­469
  • 5.­471
  • 5.­473
  • 5.­476
  • 5.­484
  • 5.­489
  • 5.­516-517
  • 5.­520
  • 5.­522
  • 5.­524
  • 5.­526
  • 5.­528
  • 5.­531
  • 5.­535
  • 5.­539
  • 5.­542
  • 5.­548
  • 5.­552
  • 5.­555
  • 5.­557
  • 5.­569
  • 5.­576
  • 5.­583-584
  • 5.­589-592
  • 5.­594
  • 5.­598
  • 5.­625-627
  • 5.­633-634
  • 5.­638
  • 5.­644-645
  • 5.­846
  • 5.­931-932
  • 5.­934
  • 5.­945
  • 5.­967
  • 5.­969
  • 5.­980-982
  • 5.­985-987
  • 5.­989-991
  • 5.­994
  • 5.­998
  • 5.­1002
  • 5.­1008
  • 5.­1014
  • 5.­1028-1029
  • 5.­1031
  • 5.­1034
  • 5.­1038
  • 5.­1042
  • 5.­1047
  • 5.­1053
  • 5.­1061
  • 5.­1065-1066
  • 5.­1069-1071
  • 5.­1073-1074
  • 5.­1080
  • 5.­1082
  • 5.­1085-1086
  • 5.­1091
  • 5.­1097-1098
  • 5.­1103
  • 5.­1108-1113
  • 5.­1115
  • 5.­1123
  • 5.­1125
  • 5.­1127
  • 5.­1130
  • 5.­1132
  • 5.­1134
  • 5.­1137
  • 5.­1139-1141
  • 5.­1145
  • 5.­1150
  • 5.­1152
  • 5.­1156-1158
  • 5.­1160
  • 5.­1165
  • 5.­1178
  • 5.­1182
  • 5.­1187
  • 5.­1189
  • 5.­1198
  • 5.­1200-1201
  • 5.­1218
  • 5.­1222
  • 5.­1226
  • 5.­1232
  • 5.­1236
  • 5.­1238
  • 5.­1348
  • 5.­1350-1351
  • 5.­1362
  • 5.­1365-1367
  • 5.­1370-1374
  • 5.­1377
  • 5.­1380
  • 5.­1384-1385
  • 5.­1389-1391
  • 5.­1393-1394
  • 5.­1397
  • 5.­1400-1401
  • 5.­1420
  • 5.­1436-1437
  • 5.­1440-1441
  • 5.­1447-1448
  • 5.­1450
  • 5.­1454
  • 5.­1463-1465
  • 5.­1467-1468
  • 5.­1471-1472
  • 5.­1475
  • 5.­1485
  • 5.­1489-1490
  • 5.­1495
  • n.­245
  • n.­247
  • n.­443
  • n.­457
  • n.­467
  • n.­476
  • n.­487
  • n.­509
  • n.­515
  • n.­642
  • n.­683
  • n.­723
  • n.­738
  • n.­892
  • n.­921
  • n.­928
  • n.­930
  • n.­933
  • n.­939
  • n.­941
  • n.­973
  • n.­996
  • n.­1005-1006
  • n.­1013
  • n.­1075
  • n.­1237
  • n.­1241
  • n.­1266
  • n.­1308
  • n.­1316-1317
  • n.­1323-1324
  • n.­1334
  • n.­1346
  • n.­1402
  • n.­1409
  • n.­1415
  • n.­1420
  • n.­1442
  • n.­1455
  • n.­1459
  • n.­1492
  • n.­1513
  • n.­1545
  • n.­1570
  • n.­1572
  • n.­1574
  • n.­1576
  • n.­1578
  • n.­1588
  • n.­1607
  • n.­1613
  • n.­1618-1620
  • n.­1622-1623
  • n.­1629
  • n.­1635
  • n.­1637
  • n.­1641
  • n.­1657
  • n.­1677
  • n.­1689
  • n.­1701
  • n.­1723
  • n.­1726-1727
  • n.­1729
  • n.­1734
  • n.­1744
  • n.­1755
  • n.­1757
  • n.­1760
  • n.­1763
  • n.­1767
  • n.­1773
  • n.­1814
  • n.­1823
  • n.­1831
  • n.­1833
  • n.­1838-1839
  • n.­1841-1843
  • n.­1876
  • n.­1878
  • n.­1880
  • n.­1882
  • n.­1886
  • n.­1892
  • n.­1896
  • n.­1902
  • n.­1906
  • n.­1912
  • n.­1920-1921
  • n.­1931-1932
  • n.­1970
g.­321

suchness

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

The quality or condition of things as they really are, which cannot be conveyed in conceptual, dualistic terms. Also rendered here as tathatā and true reality, or simply reality.

Located in 250 passages in the translation:

  • i.­55
  • i.­61
  • i.­69
  • i.­76
  • i.­78-79
  • i.­110
  • i.­112
  • 1.­58
  • 1.­63-64
  • 1.­69
  • 1.­93
  • 1.­208
  • 3.­4
  • 3.­6-7
  • 3.­12
  • 4.­15-16
  • 4.­25
  • 4.­49
  • 4.­85
  • 4.­88
  • 4.­98
  • 4.­112
  • 4.­159-160
  • 4.­162-163
  • 4.­276
  • 4.­280
  • 4.­313
  • 4.­433
  • 4.­436
  • 4.­455-458
  • 4.­467
  • 4.­510-511
  • 4.­513-515
  • 4.­522-524
  • 4.­534
  • 4.­545
  • 4.­547
  • 4.­550
  • 4.­559
  • 4.­628
  • 4.­631
  • 4.­642-643
  • 4.­686
  • 4.­690
  • 4.­719
  • 4.­737
  • 4.­777
  • 4.­781
  • 4.­797
  • 4.­814
  • 4.­910
  • 4.­914
  • 4.­1025
  • 4.­1036
  • 4.­1043
  • 4.­1045-1049
  • 4.­1054
  • 4.­1070-1071
  • 4.­1087
  • 4.­1093
  • 4.­1124
  • 4.­1148-1152
  • 4.­1157
  • 4.­1164-1165
  • 4.­1183
  • 4.­1194
  • 4.­1199
  • 4.­1215-1217
  • 4.­1251
  • 4.­1268
  • 4.­1277
  • 4.­1283
  • 4.­1285
  • 4.­1287
  • 4.­1292
  • 4.­1310
  • 4.­1313
  • 4.­1315
  • 4.­1318
  • 4.­1320
  • 4.­1326
  • 4.­1333-1334
  • 4.­1340
  • 5.­44-45
  • 5.­107
  • 5.­115
  • 5.­117
  • 5.­124
  • 5.­164
  • 5.­183
  • 5.­194-196
  • 5.­221
  • 5.­241
  • 5.­286
  • 5.­291
  • 5.­321-322
  • 5.­346-347
  • 5.­398
  • 5.­402
  • 5.­433
  • 5.­464-465
  • 5.­484
  • 5.­489
  • 5.­499-502
  • 5.­504
  • 5.­510
  • 5.­523
  • 5.­547-548
  • 5.­550
  • 5.­562
  • 5.­576
  • 5.­578-579
  • 5.­583-585
  • 5.­587-592
  • 5.­594
  • 5.­596-598
  • 5.­602-603
  • 5.­609
  • 5.­613
  • 5.­625-626
  • 5.­630
  • 5.­634-636
  • 5.­648
  • 5.­656
  • 5.­676-677
  • 5.­729
  • 5.­850
  • 5.­909
  • 5.­931-934
  • 5.­966-969
  • 5.­971
  • 5.­973
  • 5.­1004
  • 5.­1038
  • 5.­1045
  • 5.­1065
  • 5.­1067-1068
  • 5.­1070
  • 5.­1074
  • 5.­1096
  • 5.­1111
  • 5.­1143
  • 5.­1150
  • 5.­1152
  • 5.­1154
  • 5.­1161
  • 5.­1168
  • 5.­1172
  • 5.­1178-1180
  • 5.­1197-1198
  • 5.­1362
  • 5.­1364
  • 5.­1367-1368
  • 5.­1388
  • 5.­1390
  • 5.­1396
  • 5.­1452
  • 5.­1461
  • 5.­1476
  • 6.­51
  • 6.­58
  • 6.­64
  • n.­472
  • n.­525
  • n.­876
  • n.­979-980
  • n.­989-990
  • n.­1036
  • n.­1136
  • n.­1335
  • n.­1399
  • n.­1450
  • n.­1455
  • n.­1474-1475
  • n.­1509-1510
  • n.­1521
  • n.­1720-1721
  • g.­14
  • g.­66
  • g.­337
  • g.­365
g.­322

Śuddhāvāsa

Wylie:
  • gnas gtsang ma
Tibetan:
  • གནས་གཙང་མ།
Sanskrit:
  • śuddhāvāsa

Definition from the 84000 Glossary of Terms:

The five Pure Abodes are the highest heavens of the Form Realm (rūpadhātu). They are called “pure abodes” because ordinary beings (pṛthagjana; so so’i skye bo) cannot be born there; only those who have achieved the fruit of a non-returner (anāgāmin; phyir mi ’ong) can be born there. A summary presentation of them is found in the third chapter of Vasubandhu's Abhidharmakośa, although they are repeatedly mentioned as a set in numerous sūtras, tantras, and vinaya texts.

The five Pure Abodes are the last five of the seventeen levels of the Form Realm. Specifically, they are the last five of the eight levels of the upper Form Realm‍—which corresponds to the fourth meditative concentration (dhyāna; bsam gtan)‍—all of which are described as “immovable” (akopya; mi g.yo ba) since they are never destroyed during the cycles of the destruction and reformation of a world system. In particular, the five are Abṛha (mi che ba), the inferior heaven; Atapa (mi gdung ba), the heaven of no torment; Sudṛśa (gya nom snang), the heaven of sublime appearances; Sudarśana (shin tu mthong), the heaven of the most beautiful to behold; and Akaniṣṭha (’og min), the highest heaven.

Yaśomitra explains their names, stating: (1) because those who abide there can only remain for a fixed amount of time, before they are plucked out (√bṛh, bṛṃhanti) of that heaven, or because it is not as extensive (abṛṃhita) as the others in the pure realms, that heaven is called the inferior heaven (abṛha; mi che ba); (2) since the afflictions can no longer torment (√tap, tapanti) those who reside there because of their having attained a particular samādhi, or because their state of mind is virtuous, they no longer torment (√tap, tāpayanti) others, this heaven, consequently, is called the heaven of no torment (atapa; mi gdung ba); (3) since those who reside there have exceptional (suṣṭhu) vision because what they see (√dṛś, darśana) is utterly pure, that heaven is called the heaven of sublime appearances (sudṛśa; gya nom snang); (4) because those who reside there are beautiful gods, that heaven is called the heaven of the most beautiful to behold (sudarśana; shin tu mthong); and (5) since it is not lower (na kaniṣṭhā) than any other heaven because there is no other place superior to it, this heaven is called the highest heaven (akaniṣṭha; ’og min) since it is the uppermost.

Located in 2 passages in the translation:

  • 4.­701
  • 4.­1009
g.­323

Sudharmā

Wylie:
  • chos bzang
Tibetan:
  • ཆོས་བཟང་།
Sanskrit:
  • sudharmā

Definition from the 84000 Glossary of Terms:

The assembly hall in the center of Sudarśana, the city in the Heaven of the Thirty-Three (Trāyastriṃśa). It has a central throne for Indra (Śakra) and thirty-two thrones arranged to its right and left for the other thirty-two devas that make up the eponymous thirty-three devas of Indra’s paradise. Indra’s own palace is to the north of this assembly hall.

Located in 1 passage in the translation:

  • 5.­165
g.­324

sugata

Wylie:
  • bde bar gshegs pa
Tibetan:
  • བདེ་བར་གཤེགས་པ།
Sanskrit:
  • sugata

Definition from the 84000 Glossary of Terms:

One of the standard epithets of the buddhas. A recurrent explanation offers three different meanings for su- that are meant to show the special qualities of “accomplishment of one’s own purpose” (svārthasampad) for a complete buddha. Thus, the Sugata is “well” gone, as in the expression su-rūpa (“having a good form”); he is gone “in a way that he shall not come back,” as in the expression su-naṣṭa-jvara (“a fever that has utterly gone”); and he has gone “without any remainder” as in the expression su-pūrṇa-ghaṭa (“a pot that is completely full”). According to Buddhaghoṣa, the term means that the way the Buddha went (Skt. gata) is good (Skt. su) and where he went (Skt. gata) is good (Skt. su).

Located in 5 passages in the translation:

  • 1.­225-226
  • 5.­1013
  • 6.­101-102
g.­325

Sukhāvatī

Wylie:
  • bde ba can
Tibetan:
  • བདེ་བ་ཅན།
Sanskrit:
  • sukhāvatī

The realm of the Buddha Amitābha, also known as Amitāyus, which is described in the Sukhāvatīvyūha Sūtra (Toh 115, The Display of the Pure Land of Sukhāvatī).

Located in 1 passage in the translation:

  • 1.­128
g.­326

Śuklavipaśyanā level

Wylie:
  • dkar po rnam par mthong ba’i sa
Tibetan:
  • དཀར་པོ་རྣམ་པར་མཐོང་བའི་ས།
Sanskrit:
  • śuklavipaśyanābhūmi

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

Located in 5 passages in the translation:

  • 4.­1133
  • 4.­1166
  • 4.­1186
  • 5.­955
  • g.­340
g.­327

Sumeru

Wylie:
  • ri rab
Tibetan:
  • རི་རབ།
Sanskrit:
  • sumeru

Definition from the 84000 Glossary of Terms:

According to ancient Buddhist cosmology, this is the great mountain forming the axis of the universe. At its summit is Sudarśana, home of Śakra and his thirty-two gods, and on its flanks live the asuras. The mount has four sides facing the cardinal directions, each of which is made of a different precious stone. Surrounding it are several mountain ranges and the great ocean where the four principal island continents lie: in the south, Jambudvīpa (our world); in the west, Godānīya; in the north, Uttarakuru; and in the east, Pūrvavideha. Above it are the abodes of the desire realm gods. It is variously referred to as Meru, Mount Meru, Sumeru, and Mount Sumeru.

Located in 3 passages in the translation:

  • 5.­1080
  • g.­135
  • g.­360
g.­328

śūraṅgama

Wylie:
  • dpa’ bar ’gro ba
Tibetan:
  • དཔའ་བར་འགྲོ་བ།
Sanskrit:
  • śūraṅgama

Lit. “heroic march.” Name of a meditative stabilization.

Located in 2 passages in the translation:

  • 1.­151
  • 4.­815
g.­329

Surendrabodhi

Wylie:
  • su ren+d+ra bo d+hi
Tibetan:
  • སུ་རེནྡྲ་བོ་དྷི།
Sanskrit:
  • surendrabodhi

An Indian paṇḍiṭa resident in Tibet during the late eighth and early ninth centuries.

Located in 2 passages in the translation:

  • i.­5
  • c.­1
g.­330

sustained thought

Wylie:
  • dpyod pa
Tibetan:
  • དཔྱོད་པ།
Sanskrit:
  • vicāra

Located in 12 passages in the translation:

  • 1.­8
  • 1.­150
  • 4.­911
  • 4.­922
  • 4.­925-927
  • 4.­929
  • 4.­992
  • 5.­391
  • 5.­458
  • n.­179
g.­331

sustaining power

Wylie:
  • byin gyi rlabs
  • byin gyis rlob
Tibetan:
  • བྱིན་གྱི་རླབས།
  • བྱིན་གྱིས་རློབ།
Sanskrit:
  • adhiṣṭhāna

Located in 16 passages in the translation:

  • i.­55
  • i.­95
  • 1.­53
  • 1.­123-124
  • 1.­133
  • 1.­142
  • 1.­145
  • 1.­178
  • 5.­110-111
  • 5.­117
  • 5.­1285
  • n.­85
  • g.­47
  • g.­212
g.­332

sūtra

Wylie:
  • mdo
Tibetan:
  • མདོ།
Sanskrit:
  • sūtra

Definition from the 84000 Glossary of Terms:

In Sanskrit literally “a thread,” this is an ancient term for teachings that were memorized and orally transmitted in an essential form. Therefore, it can also mean “pithy statements,” “rules,” and “aphorisms.” In Buddhism it refers to the Buddha’s teachings, whatever their length. It is one of the three divisions of the Buddha’s teachings, the other two being Vinaya and Abhidharma. It is also used in contrast with the tantra teachings, though a number of important tantras have sūtra in their title. It is also classified as one of the nine or twelve aspects of the Dharma, in which context sūtra means “a teaching given in prose.”

Located in 96 passages in the translation:

  • s.­1
  • i.­1
  • i.­3-4
  • i.­20
  • i.­23
  • i.­29
  • i.­44-45
  • i.­50
  • i.­55
  • i.­58
  • i.­63-64
  • i.­66
  • i.­81
  • i.­103-104
  • i.­107
  • i.­118
  • i.­121-122
  • 1.­31
  • 1.­48
  • 1.­57
  • 1.­89
  • 1.­99
  • 1.­124
  • 1.­136
  • 1.­139
  • 1.­149
  • 1.­157
  • 1.­160
  • 1.­206
  • 1.­212
  • 1.­217
  • 2.­17
  • 4.­400
  • 4.­761
  • 4.­763
  • 4.­817
  • 4.­994-995
  • 5.­424
  • 5.­437
  • 5.­439
  • 5.­1281
  • 6.­92
  • 6.­98
  • ap1.­1
  • n.­147
  • n.­185-186
  • n.­202
  • n.­205
  • n.­247
  • n.­352
  • n.­357
  • n.­380
  • n.­393
  • n.­403
  • n.­421
  • n.­527
  • n.­635
  • n.­640
  • n.­785
  • n.­889
  • n.­924
  • n.­948
  • n.­967
  • n.­989-990
  • n.­1095
  • n.­1258
  • n.­1316
  • n.­1432
  • n.­1457
  • n.­1519
  • n.­1524
  • n.­1526
  • n.­1591
  • n.­1642
  • n.­1647
  • n.­1707
  • n.­1711
  • n.­1753
  • n.­1759
  • n.­1770
  • n.­1843
  • n.­1865
  • n.­1896
  • n.­1912
  • n.­1914
  • n.­1933
  • g.­272
  • g.­280
g.­333

svastika

Wylie:
  • bkra shis
Tibetan:
  • བཀྲ་ཤིས།
Sanskrit:
  • svastika

A symbol of auspiciousness and good fortune that adorns the palms of the hands and soles of the feet of the buddhas. Together with the śrīvatsa and the nandyāvarta, it is included in the eightieth minor sign.

Located in 4 passages in the translation:

  • 1.­156
  • 5.­1281
  • n.­1780
  • g.­312
g.­334

Tanū level

Wylie:
  • bsrabs pa’i sa
Tibetan:
  • བསྲབས་པའི་ས།
Sanskrit:
  • tanūbhūmi

Lit. “Refinement level.” The fifth of the ten levels traversed by all practitioners, from the level of an ordinary person until reaching buddhahood. It is equivalent to the level of a once-returner. See “ten levels.”

Located in 6 passages in the translation:

  • 1.­208
  • 4.­1137
  • 5.­959
  • 5.­1022
  • n.­216
  • g.­340
g.­335

tathāgata

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

Definition from the 84000 Glossary of Terms:

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

Located in 245 passages in the translation:

  • i.­37
  • i.­40
  • i.­55
  • i.­95
  • i.­97
  • i.­114
  • 1.­6-8
  • 1.­12
  • 1.­14
  • 1.­20
  • 1.­77
  • 1.­82
  • 1.­96-97
  • 1.­103-104
  • 1.­106
  • 1.­109
  • 1.­123-125
  • 1.­127
  • 1.­131
  • 1.­133
  • 1.­135
  • 1.­141
  • 1.­146
  • 1.­149
  • 1.­151-152
  • 1.­154
  • 1.­156
  • 1.­159-160
  • 1.­173
  • 1.­176-177
  • 1.­181
  • 1.­191
  • 1.­194
  • 1.­197-199
  • 1.­203
  • 1.­206
  • 1.­208
  • 1.­210-211
  • 1.­222-223
  • 3.­4
  • 4.­10
  • 4.­71
  • 4.­88
  • 4.­97-98
  • 4.­139
  • 4.­174
  • 4.­177
  • 4.­223
  • 4.­332
  • 4.­377
  • 4.­402
  • 4.­510
  • 4.­518
  • 4.­693
  • 4.­699
  • 4.­701
  • 4.­802
  • 4.­814
  • 4.­907
  • 4.­972
  • 4.­975
  • 4.­989
  • 4.­994
  • 4.­1004
  • 4.­1012-1014
  • 4.­1017-1021
  • 4.­1023-1025
  • 4.­1033
  • 4.­1230
  • 4.­1317
  • 4.­1322
  • 5.­1
  • 5.­3
  • 5.­5
  • 5.­49
  • 5.­64
  • 5.­69
  • 5.­72
  • 5.­90
  • 5.­110-114
  • 5.­116
  • 5.­127
  • 5.­130-131
  • 5.­144
  • 5.­160
  • 5.­165
  • 5.­167-168
  • 5.­175
  • 5.­177
  • 5.­231
  • 5.­279
  • 5.­295
  • 5.­370
  • 5.­437
  • 5.­441
  • 5.­463
  • 5.­465
  • 5.­467
  • 5.­470
  • 5.­473
  • 5.­476-477
  • 5.­484
  • 5.­489
  • 5.­497
  • 5.­508-511
  • 5.­514
  • 5.­516
  • 5.­518
  • 5.­583-585
  • 5.­589-592
  • 5.­594-596
  • 5.­598-599
  • 5.­603
  • 5.­607
  • 5.­635
  • 5.­677
  • 5.­756-760
  • 5.­766
  • 5.­825
  • 5.­848
  • 5.­857
  • 5.­881
  • 5.­891
  • 5.­894
  • 5.­902
  • 5.­913
  • 5.­915-916
  • 5.­919
  • 5.­947
  • 5.­1059
  • 5.­1062
  • 5.­1066-1067
  • 5.­1070
  • 5.­1132-1134
  • 5.­1141
  • 5.­1145
  • 5.­1159-1160
  • 5.­1170
  • 5.­1178-1179
  • 5.­1236
  • 5.­1270
  • 5.­1272
  • 5.­1282
  • 5.­1293
  • 5.­1311
  • 5.­1353
  • 5.­1382
  • 5.­1408
  • 5.­1435
  • 5.­1469
  • 5.­1472
  • 5.­1483
  • 5.­1486
  • 6.­48
  • 6.­92
  • 6.­98-99
  • n.­45
  • n.­50
  • n.­249-250
  • n.­295
  • n.­338
  • n.­358
  • n.­434
  • n.­869
  • n.­876
  • n.­1079
  • n.­1136
  • n.­1335
  • n.­1377
  • n.­1398
  • n.­1402
  • n.­1405
  • n.­1409
  • n.­1455
  • n.­1524
  • n.­1546
  • n.­1562
  • n.­1689-1690
  • n.­1720-1721
  • n.­1755
  • n.­1777
  • n.­1875
  • n.­1912
  • n.­1915
  • n.­1929
  • g.­239
  • g.­248
  • g.­254
  • g.­336
  • g.­342
  • g.­356
g.­336

tathāgata­garbha

Wylie:
  • de bzhin gshegs pa’i snying po
Tibetan:
  • དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ།
Sanskrit:
  • tathāgata­garbha

The term tathāgata­garbha means “matrix of the tathāgata,” “pregnant with a Realized One,” “womb or seed of a Realized One,” “containing a buddha,” “having buddha nature,” and so on. It is commonly known as buddha-nature, the potential for buddhahood, present in every sentient being.

Located in 11 passages in the translation:

  • 3.­4
  • 4.­88-89
  • 4.­100
  • 4.­126
  • 4.­162
  • 4.­1121
  • 5.­187
  • n.­249
  • n.­302
  • g.­194
g.­337

tathatā

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

See “suchness.”

Located in 13 passages in the translation:

  • i.­95
  • 3.­4
  • 4.­88
  • 4.­433
  • 5.­112
  • n.­472
  • n.­876
  • n.­1136
  • n.­1335
  • n.­1399
  • n.­1509
  • n.­1720
  • g.­321
g.­338

tattva

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

Also rended here as “true reality.”

Located in 2 passages in the translation:

  • n.­537
  • n.­1917
g.­339

ten bodhisattva levels

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

In this text, two sets of ten levels are mentioned. One set pertains to the progress of an individual practitioner who, starting from the level of an ordinary person, sequentially follows the path of a śrāvaka, a pratyekabuddha, and then a bodhisattva on their way to complete buddhahood (see “ten levels” for a detailed explanation of this set).

The other set is more common in Mahāyāna literature, although there are variations, and refers to the ten levels traversed by an individual practitioner who has already become a bodhisattva: (1) Pramuditā (Joyful), in which one rejoices at realizing a partial aspect of the truth; (2) Vimalā (Stainless), in which one is free from all defilement; (3) Prabhākarī (Light Maker), in which one radiates the light of wisdom; (4) Arciṣmatī (Radiant), in which the radiant flame of wisdom burns away earthly desires; (5) Sudurjayā (Invincible), in which one surmounts the illusions of darkness, or ignorance, as the Middle Way; (6) Abhimukhī (Directly Witnessed), in which supreme wisdom begins to manifest; (7) Dūraṃgamā (Far Reaching), in which one rises above the states of the lower vehicles of srāvakas and pratyekabuddhas; (8) Acalā (Immovable), in which one dwells firmly in the truth of the Middle Way and cannot be perturbed by anything; (9) Sādhumatī (Auspicious Intellect), in which one preaches the Dharma unimpededly; and (10) Dharmameghā (Cloud of Dharma), in which one benefits all sentient beings with Dharma, just as a cloud rains impartially upon everything.

Located in 14 passages in the translation:

  • i.­85
  • 4.­1092
  • 4.­1186
  • 5.­874
  • n.­1205
  • n.­1556
  • n.­1696
  • g.­2
  • g.­24
  • g.­67
  • g.­249
  • g.­271
  • g.­340
  • g.­384
g.­340

ten levels

Wylie:
  • sa bcu
Tibetan:
  • ས་བཅུ།
Sanskrit:
  • daśabhūmi

In this text, two sets of ten levels are mentioned. One set refers to the standard list of ten levels most commonly found in the general Mahāyāna literature; for a detailed explanation of this set, see ten bodhisattva levels. The other set, common to Prajñāpāramitā literature, charts the progress of an individual practitioner who, starting from the level of an ordinary person, sequentially follows the path of a śrāvaka, pratyekabuddha, and then a bodhisattva on their way to complete buddhahood.

The first three levels pertain to an ordinary person preparing themselves for the path; the next four (4-7) chart the path of a śrāvaka; level eight aligns with the practices of a pratyekabuddha; level nine refers to the path of bodhisattvas; and finally, level ten is the attainment of buddhahood. These ten levels comprise (1) the level of Śuklavipaśyanā, (2) the level of Gotra, (3) the level of Aṣṭamaka, (4) the level of Darśana, (5) the level of Tanū, (6) the level of Vītarāga, (7) the level of Kṛtāvin, (8) the Pratyekabuddha level, (9) the Bodhisattva level, and (10) the Buddha level of perfect awakening.

Located in 17 passages in the translation:

  • 4.­74
  • 4.­1092
  • 4.­1186
  • 5.­90
  • 5.­658
  • n.­219
  • g.­17
  • g.­24
  • g.­28
  • g.­53
  • g.­161
  • g.­191
  • g.­251
  • g.­326
  • g.­334
  • g.­339
  • g.­386
g.­341

ten perfections

Wylie:
  • pha rol tu phyin pa bcu
Tibetan:
  • ཕ་རོལ་ཏུ་ཕྱིན་པ་བཅུ།
Sanskrit:
  • daśapāramitā

This comprises the most common six perfections to which are added the four perfections of skillful means, prayer, power, and knowledge.

Located in 3 passages in the translation:

  • g.­190
  • g.­248
  • g.­252
g.­342

ten powers

Wylie:
  • stobs bcu
Tibetan:
  • སྟོབས་བཅུ།
Sanskrit:
  • daśabala

A category of the distinctive qualities of a tathāgata. They are knowing what is possible and what is impossible; knowing the results of actions or the ripening of karma; knowing the various inclinations of sentient beings; knowing the various elements; knowing the supreme and lesser faculties of sentient beings; knowing the paths that lead to all destinations of rebirth; knowing the concentrations, liberations, absorptions, equilibriums, afflictions, purifications, and abidings; knowing previous lives; knowing the death and rebirth of sentient beings; and knowing the cessation of the defilements. See also “five powers.”

Located in 21 passages in the translation:

  • i.­84
  • 1.­4
  • 1.­91
  • 4.­510
  • 4.­517
  • 4.­787
  • 4.­1209
  • 5.­418
  • 5.­463
  • 5.­606
  • n.­147
  • n.­158
  • n.­356
  • n.­434
  • n.­740
  • n.­1241
  • n.­1311
  • g.­29
  • g.­120
  • g.­248
  • g.­343
g.­343

ten tathāgata powers

Wylie:
  • de bzhin gshegs pa’i stobs bcu
Tibetan:
  • དེ་བཞིན་གཤེགས་པའི་སྟོབས་བཅུ།
Sanskrit:
  • daśa­tathāgata­bala

See “ten powers.”

Located in 2 passages in the translation:

  • 4.­64
  • 4.­947
g.­344

ten unwholesome actions

Wylie:
  • mi dge ba’i las kyi lam bcu
  • mi dge ba bcu’i las kyi lam
Tibetan:
  • མི་དགེ་བའི་ལས་ཀྱི་ལམ་བཅུ།
  • མི་དགེ་བ་བཅུའི་ལས་ཀྱི་ལམ།
Sanskrit:
  • daśākuśala­karma­patha

There are three physical unwholesome or nonvirtuous actions: killing, stealing, and illicit sex. There are four verbal nonvirtues: lying, backbiting, insulting, and babbling nonsense. And three mental nonvirtues: coveting, malice, and wrong view‍.

Located in 6 passages in the translation:

  • 1.­187
  • 4.­477
  • 5.­634
  • n.­128
  • g.­345
  • g.­395
g.­345

ten wholesome actions

Wylie:
  • dge ba bcu’i las
Tibetan:
  • དགེ་བ་བཅུའི་ལས།
Sanskrit:
  • daśa­kuśala­karman

These are the opposite of the ten unwholesome actions. There are three physical virtues: saving lives, giving, and sexual propriety. There are four verbal virtues: truthfulness, reconciling discussions, gentle speech, and religious speech. There are three mental virtues: a loving attitude, a generous attitude, and right views.

Located in 7 passages in the translation:

  • 4.­254
  • 4.­374
  • 4.­477
  • 5.­142
  • 5.­178
  • 5.­235
  • 5.­634
g.­346

thirty-seven dharmas on the side of awakening

Wylie:
  • byang chub kyi phyogs kyi chos sum cu rtsa bdun
  • byang chub kyi phyogs kyi chos rnams
Tibetan:
  • བྱང་ཆུབ་ཀྱི་ཕྱོགས་ཀྱི་ཆོས་སུམ་ཅུ་རྩ་བདུན།
  • བྱང་ཆུབ་ཀྱི་ཕྱོགས་ཀྱི་ཆོས་རྣམས།
Sanskrit:
  • sapta­triṃśad­bodhi­pakṣa­dharma

The thirty-seven dharmas on the side of awakening describe the oldest common path of Buddhism, the path of the śrāvakas: the four applications of mindfulness, the four right efforts, the four legs of miraculous power, the five faculties, the five powers, the eightfold noble path, and the seven limbs of awakening.

Located in 14 passages in the translation:

  • i.­53
  • 1.­69
  • 4.­27
  • 4.­1209
  • 5.­1002
  • n.­790
  • n.­796
  • n.­798
  • n.­1311
  • n.­1607
  • g.­68
  • g.­103
  • g.­107
  • g.­120
g.­347

thoroughly established

Wylie:
  • yongs su grub pa
Tibetan:
  • ཡོངས་སུ་གྲུབ་པ།
Sanskrit:
  • pariniṣpanna

One of the three natures. Also rendered as “final outcome.”

Located in 118 passages in the translation:

  • i.­61
  • i.­76
  • i.­78
  • i.­89
  • i.­103
  • i.­114
  • i.­118
  • 1.­60
  • 1.­62
  • 1.­68
  • 3.­9
  • 4.­37
  • 4.­98
  • 4.­110
  • 4.­112
  • 4.­126
  • 4.­159
  • 4.­162
  • 4.­196-197
  • 4.­199
  • 4.­205-206
  • 4.­213
  • 4.­409
  • 4.­465
  • 4.­467
  • 4.­487
  • 4.­511-521
  • 4.­531
  • 4.­534
  • 4.­545
  • 4.­547
  • 4.­551
  • 4.­569
  • 4.­608
  • 4.­619
  • 4.­628
  • 4.­642
  • 4.­719
  • 4.­737
  • 4.­741
  • 4.­778
  • 4.­784
  • 4.­813
  • 4.­888-892
  • 4.­1147
  • 4.­1154-1156
  • 4.­1163
  • 4.­1175
  • 4.­1177-1178
  • 4.­1243
  • 4.­1250
  • 4.­1253
  • 4.­1268
  • 4.­1276
  • 4.­1284-1285
  • 4.­1292
  • 4.­1325
  • 4.­1357
  • 5.­60
  • 5.­93
  • 5.­155
  • 5.­172
  • 5.­260
  • 5.­271
  • 5.­283
  • 5.­288-289
  • 5.­314
  • 5.­365
  • 5.­369
  • 5.­453
  • 5.­493
  • 5.­498
  • 5.­518
  • 5.­545
  • 5.­586
  • 5.­603
  • 5.­607
  • 5.­934
  • 5.­970
  • 5.­972
  • 5.­1029
  • 5.­1048
  • 5.­1096
  • 5.­1200
  • 5.­1204
  • 5.­1355
  • 5.­1368
  • 5.­1454
  • 6.­40-41
  • 6.­63
  • n.­93
  • n.­95
  • n.­304
  • n.­562
  • n.­1646
  • g.­352
g.­348

thought of awakening

Wylie:
  • byang chub kyi sems
Tibetan:
  • བྱང་ཆུབ་ཀྱི་སེམས།
Sanskrit:
  • bodhicitta

Definition from the 84000 Glossary of Terms:

In the general Mahāyāna teachings the mind of awakening (bodhicitta) is the intention to attain the complete awakening of a perfect buddha for the sake of all beings. On the level of absolute truth, the mind of awakening is the realization of the awakened state itself.

Located in 23 passages in the translation:

  • i.­27
  • i.­64
  • i.­108
  • 1.­133
  • 1.­183
  • 4.­92
  • 4.­101
  • 4.­486
  • 4.­735-736
  • 4.­1022
  • 5.­12
  • 5.­37
  • 5.­41
  • 5.­43-44
  • 5.­207-208
  • 5.­791
  • 5.­1143
  • n.­162
  • n.­968
  • n.­1213
g.­349

three aggregates

Wylie:
  • phung po gsum
Tibetan:
  • ཕུང་པོ་གསུམ།
Sanskrit:
  • triskandha

In this text, they are described as morality, meditative stabilization, and wisdom.

Located in 1 passage in the translation:

  • 4.­885
g.­350

three doors

Wylie:
  • sgo gsum
Tibetan:
  • སྒོ་གསུམ།
Sanskrit:
  • trimukha

See “gateways to liberation.”

Located in 1 passage in the translation:

  • 1.­201
g.­351

Three Jewels

Wylie:
  • dkon mchog gsum
Tibetan:
  • དཀོན་མཆོག་གསུམ།
Sanskrit:
  • triratna

The Three Jewels are the Buddha, Dharma, and Saṅgha.

Located in 4 passages in the translation:

  • 4.­335
  • 4.­1022
  • 5.­918
  • n.­1891
g.­352

three natures

Wylie:
  • rang bzhin gsum
Tibetan:
  • རང་བཞིན་གསུམ།
Sanskrit:
  • trisvabhāva

The three natures provide a full description of a phenomenon, namely: the imaginary (Skt. parikalpita, Tib. kun brtags), the dependent or other-powered (Skt. paratantra, Tib. gzhan dbang), and the thoroughly established or final outcome (Skt. pariniṣpanna, Tib. yongs su grub pa); alternatively, they are imaginary, conceptualized (Skt. vikalpita, Tib. rnam par brtags pa), and true dharmic nature (Skt. dharmatā, Tib. chos nyid). This terminology is characteristic of Yogācāra discourse.

Located in 13 passages in the translation:

  • i.­44
  • i.­61
  • i.­65
  • i.­118
  • 6.­42
  • 6.­57
  • n.­80
  • n.­1960
  • g.­40
  • g.­56
  • g.­173
  • g.­235
  • g.­347
g.­353

three realms

Wylie:
  • khams gsum
Tibetan:
  • ཁམས་གསུམ།
Sanskrit:
  • tridhātu

The desire realm, form realm, and formless realm.

Located in 30 passages in the translation:

  • i.­86
  • 1.­20
  • 1.­58
  • 1.­93
  • 1.­214
  • 1.­216
  • 3.­9
  • 4.­12
  • 4.­25
  • 4.­39
  • 4.­44
  • 4.­472
  • 4.­768
  • 4.­796
  • 4.­890
  • 4.­983
  • 4.­1140-1141
  • 4.­1149
  • 4.­1183
  • 5.­35
  • 5.­232
  • 5.­369
  • 5.­1145
  • 5.­1253
  • 5.­1458
  • 6.­94
  • n.­223
  • n.­277
  • n.­1241
g.­354

three spheres

Wylie:
  • ’khor gsum
Tibetan:
  • འཁོར་གསུམ།
Sanskrit:
  • trimaṇḍala

These three aspects, literally “circles” or “provinces,” are the doer, the action, and the object of the action.

Located in 8 passages in the translation:

  • 4.­11
  • 4.­14
  • 4.­20-21
  • 4.­25
  • 4.­95
  • 4.­390
  • 4.­1120
g.­355

three sufferings

Wylie:
  • sdug bsngal gsum
Tibetan:
  • སྡུག་བསྔལ་གསུམ།
Sanskrit:
  • triduḥkha

These are (1) actual suffering, (2) apparently pleasurable states that end up in a suffering state, and (3) in general, states activated and sustained by the force of earlier actions motivated by self-centeredness.

Located in 2 passages in the translation:

  • 4.­1269
  • 5.­16
g.­356

three types of omniscience

Wylie:
  • thams cad mkhyen pa nyid gsum po
Tibetan:
  • ཐམས་ཅད་མཁྱེན་པ་ཉིད་གསུམ་པོ།
Sanskrit:
  • trisarvajñatva

The three types of omniscience, as described in this text, are the all-knowledge of śrāvakas and pratyekabuddhas; the knowledge of path aspects of bodhisattva great beings; and the knowledge of all aspects which pertain to the tathāgatas. These are explained in detail in 63.­174.

Located in 2 passages in the translation:

  • 5.­765
  • 5.­769
g.­357

three vehicles

Wylie:
  • theg pa gsum
Tibetan:
  • ཐེག་པ་གསུམ།
Sanskrit:
  • triyāna

The three vehicles (yāna) are the Śrāvaka, Pratyekabuddha, and Great (mahā) Vehicles.

Located in 21 passages in the translation:

  • i.­52
  • i.­64
  • i.­110
  • 1.­37
  • 1.­98
  • 2.­12
  • 4.­68-69
  • 4.­179
  • 4.­364
  • 4.­474
  • 4.­500
  • 4.­716
  • 4.­1033
  • 4.­1185
  • 4.­1333
  • 5.­90
  • 5.­129
  • 5.­171
  • 5.­755
  • 5.­1129
g.­358

tīrthika

Wylie:
  • mu stegs can
Tibetan:
  • མུ་སྟེགས་ཅན།
Sanskrit:
  • tīrthika

Definition from the 84000 Glossary of Terms:

Those of other religious or philosophical orders, contemporary with the early Buddhist order, including Jains, Jaṭilas, Ājīvikas, and Cārvākas. Tīrthika (“forder”) literally translates as “one belonging to or associated with (possessive suffix –ika) stairs for landing or for descent into a river,” or “a bathing place,” or “a place of pilgrimage on the banks of sacred streams” (Monier-Williams). The term may have originally referred to temple priests at river crossings or fords where travelers propitiated a deity before crossing. The Sanskrit term seems to have undergone metonymic transfer in referring to those able to ford the turbulent river of saṃsāra (as in the Jain tīrthaṅkaras, “ford makers”), and it came to be used in Buddhist sources to refer to teachers of rival religious traditions. The Sanskrit term is closely rendered by the Tibetan mu stegs pa: “those on the steps (stegs pa) at the edge (mu).”

Located in 11 passages in the translation:

  • 1.­80
  • 1.­88
  • 1.­174
  • 1.­191
  • 4.­107
  • 4.­113
  • 4.­430
  • 4.­1185
  • 5.­480
  • 5.­1286
  • n.­190
g.­359

transcendental knowledge

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

This term denotes the mode of awareness of a realized being. Although all sentient beings possess the potential for actualizing transcendental knowledge within their mind streams, mental obscurations make them appear instead as aspects of mundane consciousness.

Located in 10 passages in the translation:

  • 3.­10
  • 4.­574
  • 5.­92
  • 5.­169
  • 5.­233
  • 5.­425
  • 5.­517-518
  • n.­1120
  • n.­1404
g.­360

Trāyastriṃśa

Wylie:
  • sum cu rtsa gsum
  • sum cu rtsa gsum pa
Tibetan:
  • སུམ་ཅུ་རྩ་གསུམ།
  • སུམ་ཅུ་རྩ་གསུམ་པ།
Sanskrit:
  • trāyastriṃśa
  • trayastriṃśa

Lit. “Thirty-Three.” It is the second of the six heavens in the desire realm; also the name of the gods living there. The paradise of Śatakratu on the summit of Sumeru where there are thirty-three leading deities, hence the name.

Located in 2 passages in the translation:

  • 4.­1009
  • g.­375
g.­361

Triśatikā

Wylie:
  • sum brgya pa
Tibetan:
  • སུམ་བརྒྱ་པ།
Sanskrit:
  • triśatikā

This is a name for the Diamond Sūtra (Vajracchedikā, toh 16).

Located in 3 passages in the translation:

  • 3.­20
  • 4.­11
  • n.­250
g.­362

Trisong Detsen

Wylie:
  • khri srong lde btsan
Tibetan:
  • ཁྲི་སྲོང་ལྡེ་བཙན།
Sanskrit:
  • —

Definition from the 84000 Glossary of Terms:

Considered to be the second great Dharma king of Tibet, he is thought to have been born in 742, and to have reigned from 754 until his death in 797 or 799. It was during his reign that the “early period” of imperially sponsored text translation gathered momentum, as the Buddhist teachings gained widespread acceptance in Tibet, and under whose auspices the first Buddhist monastery was established.

Located in 6 passages in the translation:

  • i.­20
  • i.­23
  • i.­25
  • i.­31-32
  • i.­34
g.­363

true dharmic nature

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

See “true nature of dharmas.”

Located in 95 passages in the translation:

  • i.­61
  • i.­78
  • 4.­42
  • 4.­110-112
  • 4.­257
  • 4.­276
  • 4.­280
  • 4.­285-286
  • 4.­296
  • 4.­306
  • 4.­308
  • 4.­319
  • 4.­482
  • 4.­533-534
  • 4.­542
  • 4.­545-550
  • 4.­569
  • 4.­608
  • 4.­672
  • 4.­685
  • 4.­692
  • 4.­697
  • 4.­702
  • 4.­734
  • 4.­741
  • 4.­893
  • 4.­1253
  • 4.­1279
  • 4.­1283-1284
  • 4.­1286
  • 4.­1288
  • 4.­1291
  • 4.­1305
  • 4.­1310
  • 4.­1343
  • 5.­45-46
  • 5.­60
  • 5.­73
  • 5.­112
  • 5.­115-116
  • 5.­155
  • 5.­283
  • 5.­285
  • 5.­289
  • 5.­291
  • 5.­310
  • 5.­355
  • 5.­467-468
  • 5.­524
  • 5.­575
  • 5.­582
  • 5.­599
  • 5.­761-762
  • 5.­881
  • 5.­920
  • 5.­935
  • 5.­1060
  • 5.­1084
  • 5.­1094
  • 5.­1136
  • 5.­1354
  • 5.­1360-1361
  • 5.­1474
  • 6.­38
  • 6.­42
  • 6.­44-45
  • 6.­48
  • 6.­56
  • 6.­58
  • 6.­63-64
  • n.­314
  • n.­403
  • n.­538
  • n.­561
  • n.­1945
  • n.­1966
  • n.­1975
  • g.­352
g.­364

true nature of dharmas

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

“True nature of dharmas” renders dharmatā (chos nyid). In dharmatā the -tā ending is the English “-ness.” The dharma is an attribute of a dharmin (an “attribute possessor”). The attribute is the ultimate, emptiness. The attribute possessors are all phenomena. So, it means “the true nature [= -ness] of the attribute [emptiness].” The issue is further complicated by the widespread use of the word dharma as phenomenon (as in “all dharmas”) and so on. In such contexts it is not a word for the ultimate attribute, but for any phenomenon.

Also rendered here as “true dharmic nature” and simply as dharmatā.

Located in 73 passages in the translation:

  • i.­95
  • 1.­124
  • 4.­31
  • 4.­497
  • 4.­510
  • 4.­516
  • 4.­518
  • 4.­525
  • 4.­532
  • 4.­534
  • 4.­537
  • 4.­539
  • 4.­549
  • 4.­556
  • 4.­606
  • 4.­608
  • 4.­702
  • 4.­741
  • 4.­766
  • 4.­802
  • 4.­814
  • 4.­1011
  • 4.­1027
  • 4.­1183
  • 4.­1217
  • 4.­1244
  • 4.­1258
  • 4.­1284
  • 4.­1286
  • 4.­1293
  • 4.­1309
  • 5.­61-66
  • 5.­95
  • 5.­112-114
  • 5.­158
  • 5.­168
  • 5.­183
  • 5.­188
  • 5.­195
  • 5.­263
  • 5.­271
  • 5.­286
  • 5.­309
  • 5.­314
  • 5.­346
  • 5.­361
  • 5.­467
  • 5.­604-605
  • 5.­607
  • 5.­921
  • 5.­948
  • 5.­1135
  • 5.­1435-1436
  • 5.­1474
  • 6.­63-64
  • n.­542
  • n.­1032
  • n.­1036
  • n.­1098
  • n.­1689
  • g.­69
  • g.­104
  • g.­363
g.­365

true reality

Wylie:
  • de bzhin nyid
  • de kho na
  • yang dag pa
  • de nyid
Tibetan:
  • དེ་བཞིན་ཉིད།
  • དེ་ཁོ་ན།
  • ཡང་དག་པ།
  • དེ་ཉིད།
Sanskrit:
  • tathatā

See “suchness.”

Located in 36 passages in the translation:

  • i.­76
  • i.­106
  • i.­108
  • i.­110
  • i.­118
  • 4.­430
  • 4.­512
  • 4.­520
  • 4.­557-558
  • 4.­882
  • 4.­889-890
  • 4.­954
  • 4.­1170
  • 5.­2
  • 5.­56
  • 5.­183
  • 5.­192
  • 5.­479
  • 5.­578
  • 5.­611
  • 5.­1053
  • 5.­1058
  • 5.­1198-1199
  • 5.­1202
  • 6.­33
  • n.­537
  • n.­799
  • n.­1064
  • n.­1729
  • n.­1731
  • n.­1917
  • g.­321
  • g.­338
g.­366

Tuṣita

Wylie:
  • dga’ ldan
Tibetan:
  • དགའ་ལྡན།
Sanskrit:
  • tuṣita

Lit. “The Contented.” The fourth of the six heavens of the desire realm; also the name of the gods living there. It is the paradise in which the Buddha Śākyamuni lived as the tenth level bodhisattva Śvetaketu (dam pa tog dkar po) and regent, prior to his birth in this world, and where all future buddhas dwell prior to their awakening. At present the regent of Tuṣita is the bodhisattva Maitreya, the future buddha.

Located in 6 passages in the translation:

  • i.­67
  • 4.­323
  • 4.­342
  • 5.­532
  • n.­140
  • n.­426
g.­367

twelve aspects of the wheel of Dharma

Wylie:
  • chos kyi ’khor lo rnam pa bcu gnyis
Tibetan:
  • ཆོས་ཀྱི་འཁོར་ལོ་རྣམ་པ་བཅུ་གཉིས།
Sanskrit:
  • —

Definition from the 84000 Glossary of Terms:

The classification of all aspects of the Buddha’s teachings into twelve types: sūtra, geya, vyākaraṇa, gāthā, udāna, nidāna, avadāna, itivṛttaka, jātaka, vaipulya, adbhutadharma, and upadeśa.

Respectively, the sūtras, literally “threads,” does not mean entire texts as in the general meaning of sūtra but the prose passages within texts; the geyas are the verse versions of preceding prose passages; the vyākaraṇas are prophecies; the gāthās are stand-alone verses; the udānas are teachings not given in response to a request; the nidānas are the introductory sections; the avadānas are accounts of the previous lives of individuals who were alive at the time of the Buddha; the itivṛttakas are biographies of buddhas and bodhisattvas in the past; the jātakas are the Buddha’s accounts of his own previous lifetimes; the vaipulyas are teachings that expand upon a certain subject; the adbhutadharmas are descriptions of miracles; and the upadeśas are explanations of terms and categories.

Located in 2 passages in the translation:

  • 5.­248
  • g.­254
g.­368

twelve links of dependent origination

Wylie:
  • rten cing ’brel bar ’byung ba yan lag bcu gnyis pa
Tibetan:
  • རྟེན་ཅིང་འབྲེལ་བར་འབྱུང་བ་ཡན་ལག་བཅུ་གཉིས་པ།
Sanskrit:
  • dvādaśāṅga­pratītya­samutpāda

The twelve causal links that perpetuate life in saṃsāra, starting with ignorance and ending with death.

Located in 19 passages in the translation:

  • 4.­454
  • 4.­471-472
  • 4.­476
  • 4.­510
  • 4.­1183
  • 4.­1217
  • n.­49
  • n.­51
  • n.­392
  • n.­982
  • n.­1067
  • n.­1318
  • n.­1887
  • g.­44
  • g.­105
  • g.­218
  • g.­301
  • g.­387
g.­369

twelve sense fields

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

These comprise the inner six sense fields and the outer six sense fields.

Located in 2 passages in the translation:

  • 4.­454
  • g.­288
g.­370

Ulūka

Wylie:
  • ’ug pa pa
Tibetan:
  • འུག་པ་པ།
Sanskrit:
  • ulūka

This is a name for the Vaiśeṣikas, the “Particularists,” a non-Buddhist philosophical school.

Located in 2 passages in the translation:

  • i.­70
  • 4.­452
g.­371

unsurpassed, perfect, complete awakening

Wylie:
  • bla na med pa yang dag par rdzogs pa’i byang chub
Tibetan:
  • བླ་ན་མེད་པ་ཡང་དག་པར་རྫོགས་པའི་བྱང་ཆུབ།
Sanskrit:
  • anuttarasamyaksaṃbodhi

The complete awakening of a buddha, as opposed to the attainments of arhats and pratyekabuddhas.

Located in 78 passages in the translation:

  • i.­111
  • i.­120
  • 1.­8
  • 1.­158
  • 1.­191
  • 1.­223-224
  • 1.­226
  • 1.­228
  • 4.­172
  • 4.­242
  • 4.­327
  • 4.­487
  • 4.­496
  • 4.­595
  • 4.­607
  • 4.­748
  • 4.­971
  • 5.­8-9
  • 5.­41
  • 5.­65
  • 5.­204
  • 5.­213-214
  • 5.­226
  • 5.­252
  • 5.­376
  • 5.­512
  • 5.­542
  • 5.­609
  • 5.­615
  • 5.­621
  • 5.­624-625
  • 5.­627
  • 5.­655
  • 5.­657-658
  • 5.­666
  • 5.­668
  • 5.­673
  • 5.­786
  • 5.­828
  • 5.­871
  • 5.­899
  • 5.­901
  • 5.­903
  • 5.­912
  • 5.­949-951
  • 5.­953-954
  • 5.­1016
  • 5.­1041-1042
  • 5.­1045
  • 5.­1070
  • 5.­1086
  • 5.­1132
  • 5.­1242
  • 5.­1405
  • 5.­1423
  • 6.­92
  • 6.­100
  • 6.­102
  • n.­1415
  • n.­1472
  • n.­1492
  • n.­1539
  • n.­1561
  • n.­1607
  • n.­1629
  • n.­1631
  • n.­1764
  • n.­1773
  • n.­1856
g.­372

ūrṇā

Wylie:
  • mdzod spu
  • smin mtshams kyi mdzod spu
Tibetan:
  • མཛོད་སྤུ།
  • སྨིན་མཚམས་ཀྱི་མཛོད་སྤུ།
Sanskrit:
  • ūrṇākośa
  • ūrṇā

Definition from the 84000 Glossary of Terms:

One of the thirty-two marks of a great being. It consists of a soft, long, fine, coiled white hair between the eyebrows capable of emitting an intense bright light. Literally, the Sanskrit ūrṇā means “wool hair,” and kośa means “treasure.”

Located in 1 passage in the translation:

  • 5.­1318
g.­373

uṣṇīṣa

Wylie:
  • gtsug tor
Tibetan:
  • གཙུག་ཏོར།
Sanskrit:
  • uṣṇīṣa

Definition from the 84000 Glossary of Terms:

One of the thirty-two signs, or major marks, of a great being. In its simplest form it is a pointed shape of the head like a turban (the Sanskrit term, uṣṇīṣa, in fact means “turban”), or more elaborately a dome-shaped extension. The extension is described as having various extraordinary attributes such as emitting and absorbing rays of light or reaching an immense height.

Located in 3 passages in the translation:

  • 5.­1327
  • 5.­1329
  • n.­1807
g.­374

Vaidika

Wylie:
  • rig byed smra ba
Tibetan:
  • རིག་བྱེད་སྨྲ་བ།
Sanskrit:
  • vaidika

The preachers of the Vedas.

Located in 2 passages in the translation:

  • i.­70
  • 4.­449
g.­375

Vaijayanta

Wylie:
  • rnam par rgyal ba
Tibetan:
  • རྣམ་པར་རྒྱལ་བ།
Sanskrit:
  • vaijayanta

The palace of Śatakratu in the heaven of Trāyastriṃśa.

Located in 1 passage in the translation:

  • 5.­450
g.­376

Vajrapāṇi

Wylie:
  • lag na rdo rje
Tibetan:
  • ལག་ན་རྡོ་རྗེ།
Sanskrit:
  • vajrapāṇi

Definition from the 84000 Glossary of Terms:

Vajrapāṇi means “Wielder of the Vajra.” In the Pali canon, he appears as a yakṣa guardian in the retinue of the Buddha. In the Mahāyāna scriptures he is a bodhisattva and one of the “eight close sons of the Buddha.” In the tantras, he is also regarded as an important Buddhist deity and instrumental in the transmission of tantric scriptures.

Located in 2 passages in the translation:

  • 1.­3
  • n.­1505
g.­377

vajropama

Wylie:
  • rdo rje lta bu
Tibetan:
  • རྡོ་རྗེ་ལྟ་བུ།
Sanskrit:
  • vajropama

Lit. “diamond-like.” Name of a meditative stabilization.

Located in 5 passages in the translation:

  • 4.­126-127
  • 4.­171
  • 4.­379
  • 5.­1223
g.­378

Vaśavartin

Wylie:
  • dbang sgyur
Tibetan:
  • དབང་སྒྱུར།
Sanskrit:
  • vaśavartin

Head god of the Para­nirmita­vaśa­vartin heaven.

Located in 1 passage in the translation:

  • 4.­968
g.­379

Vasubandhu

Wylie:
  • dbyig gnyen
Tibetan:
  • དབྱིག་གཉེན།
Sanskrit:
  • vasubandhu

Definition from the 84000 Glossary of Terms:

A great fourth-century scholar and author, half-brother and pupil of Asaṅga and an important author of the Yogācāra tradition.

Located in 38 passages in the translation:

  • s.­1
  • i.­2
  • i.­9
  • i.­14-16
  • i.­19
  • i.­21-27
  • i.­30-31
  • i.­34-36
  • i.­39-44
  • n.­25
  • n.­27
  • n.­91
  • n.­250
  • n.­288
  • n.­352
  • n.­428
  • n.­819
  • n.­889
  • n.­966
  • n.­1353-1355
g.­380

Vasubandhu

Wylie:
  • dbyig gnyen
Tibetan:
  • དབྱིག་གཉེན།
Sanskrit:
  • vasubandhu

The great fourth century Yogācāra scholar and author (or, as one possible author of this text, perhaps an otherwise unknown later Middle Way master by the same name).

Located in 5 passages in the translation:

  • i.­8
  • i.­14
  • i.­17-19
g.­381

venerable

Wylie:
  • tshe dang ldan pa
Tibetan:
  • ཚེ་དང་ལྡན་པ།
Sanskrit:
  • āyuṣmat

Definition from the 84000 Glossary of Terms:

A respectful form of address between monks, and also between lay companions of equal standing. It literally means “one who has a [long] life.”

Located in 108 passages in the translation:

  • i.­58
  • i.­93
  • 1.­197
  • 1.­202-203
  • 2.­17
  • 4.­3
  • 4.­186
  • 4.­234
  • 4.­248
  • 4.­251
  • 4.­403
  • 4.­489-491
  • 4.­493-495
  • 4.­593-595
  • 4.­603
  • 4.­605-608
  • 4.­612
  • 4.­614
  • 4.­632
  • 4.­634
  • 4.­660
  • 4.­735-736
  • 4.­739
  • 4.­744-745
  • 4.­758
  • 4.­760-762
  • 4.­769-771
  • 4.­784
  • 4.­1233
  • 4.­1248
  • 4.­1251-1253
  • 4.­1262
  • 4.­1266
  • 4.­1268
  • 4.­1294
  • 4.­1301
  • 4.­1303-1304
  • 4.­1306-1307
  • 4.­1312
  • 4.­1314
  • 4.­1316-1317
  • 4.­1320-1321
  • 4.­1323-1328
  • 4.­1331
  • 4.­1333-1335
  • 4.­1337-1340
  • 4.­1342-1343
  • 4.­1361
  • 5.­78
  • 5.­90-91
  • 5.­105
  • 5.­108
  • 5.­111
  • 5.­205
  • 5.­210-211
  • 5.­213
  • 5.­219
  • 5.­252
  • 5.­625-626
  • 5.­980-981
  • 5.­985-986
  • 5.­989-993
  • n.­217
  • n.­683
  • n.­1013
  • n.­1970
g.­382

very limit of reality

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

Definition from the 84000 Glossary of Terms:

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

Located in 49 passages in the translation:

  • i.­117
  • 4.­52-53
  • 4.­162
  • 4.­398
  • 4.­436
  • 4.­510
  • 4.­520
  • 4.­529
  • 4.­534
  • 4.­567
  • 4.­571
  • 4.­580
  • 4.­593
  • 4.­1031
  • 4.­1183
  • 4.­1200-1201
  • 4.­1217
  • 5.­197
  • 5.­291
  • 5.­485
  • 5.­608
  • 5.­611
  • 5.­615
  • 5.­730
  • 5.­850
  • 5.­868
  • 5.­1006
  • 5.­1015
  • 5.­1062
  • 5.­1097
  • 5.­1148
  • 5.­1362
  • 5.­1364
  • 5.­1394-1397
  • 6.­52
  • 6.­92
  • n.­407
  • n.­556
  • n.­980
  • n.­1492
  • n.­1521
  • n.­1526
  • n.­1550-1551
g.­383

vilokita­mūrdhan

Wylie:
  • spyi gtsug rnam par lta ba
Tibetan:
  • སྤྱི་གཙུག་རྣམ་པར་ལྟ་བ།
Sanskrit:
  • vilokita­mūrdhan
  • avalokita­mūrdhan

Lit. “seeing from the top of the head.” Name of a meditative stabilization.

Located in 1 passage in the translation:

  • 1.­151
g.­384

Vimalā

Wylie:
  • dri ma med pa
Tibetan:
  • དྲི་མ་མེད་པ།
Sanskrit:
  • vimalā

Lit. “Stainless.” The second level of accomplishment pertaining to bodhisattvas. See “ten bodhisattva levels.”

Located in 4 passages in the translation:

  • 1.­81
  • 4.­985
  • n.­106
  • g.­339
g.­385

Viraja

Wylie:
  • rdul dang bral ba
Tibetan:
  • རྡུལ་དང་བྲལ་བ།
Sanskrit:
  • viraja

The realm of Buddha Padmaprabha, ie, Śāriputra’s when he becomes a buddha.

Located in 1 passage in the translation:

  • 1.­203
g.­386

Vītarāga level

Wylie:
  • ’dod chags dang bral ba’i sa
Tibetan:
  • འདོད་ཆགས་དང་བྲལ་བའི་ས།
Sanskrit:
  • vītarāgabhūmi

Lit. “Desireless level.” The sixth of the ten levels traversed by all practitioners, from the level of an ordinary person until reaching buddhahood. It is equivalent to the level of non-returner. See “ten levels.”

Located in 4 passages in the translation:

  • 1.­208
  • 4.­1138
  • 5.­960
  • g.­340
g.­387

volitional factors

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

Fourth of the five aggregates and the second of the twelve links of dependent origination. These are the formative factors, mental volitions, and other supporting factors that perpetuate future saṃsāric existence.

Located in 32 passages in the translation:

  • 1.­22
  • 1.­26
  • 4.­21
  • 4.­186
  • 4.­204
  • 4.­278
  • 4.­281
  • 4.­284
  • 4.­448
  • 4.­541
  • 4.­580
  • 4.­624
  • 4.­678
  • 4.­691
  • 4.­693
  • 4.­702
  • 4.­1258
  • 4.­1293
  • 5.­42
  • 5.­298
  • 5.­302
  • 5.­306
  • 5.­392
  • 5.­1233
  • n.­53
  • n.­57
  • n.­842
  • n.­1113
  • n.­1387
  • n.­1579
  • n.­1957
  • g.­4
g.­388

wheel-turning emperor

Wylie:
  • ’khor los sgyur ba’i rgyal po
Tibetan:
  • འཁོར་ལོས་སྒྱུར་བའི་རྒྱལ་པོ།
Sanskrit:
  • cakravartin

Definition from the 84000 Glossary of Terms:

An ideal monarch or emperor who, as the result of the merit accumulated in previous lifetimes, rules over a vast realm in accordance with the Dharma. Such a monarch is called a cakravartin because he bears a wheel (cakra) that rolls (vartate) across the earth, bringing all lands and kingdoms under his power. The cakravartin conquers his territory without causing harm, and his activity causes beings to enter the path of wholesome actions. According to Vasubandhu’s Abhidharmakośa, just as with the buddhas, only one cakravartin appears in a world system at any given time. They are likewise endowed with the thirty-two major marks of a great being (mahāpuruṣalakṣaṇa), but a cakravartin’s marks are outshined by those of a buddha. They possess seven precious objects: the wheel, the elephant, the horse, the wish-fulfilling gem, the queen, the general, and the minister. An illustrative passage about the cakravartin and his possessions can be found in The Play in Full (Toh 95), 3.3–3.13.

Vasubandhu lists four types of cakravartins: (1) the cakravartin with a golden wheel (suvarṇacakravartin) rules over four continents and is invited by lesser kings to be their ruler; (2) the cakravartin with a silver wheel (rūpyacakravartin) rules over three continents and his opponents submit to him as he approaches; (3) the cakravartin with a copper wheel (tāmracakravartin) rules over two continents and his opponents submit themselves after preparing for battle; and (4) the cakravartin with an iron wheel (ayaścakravartin) rules over one continent and his opponents submit themselves after brandishing weapons.

Located in 9 passages in the translation:

  • i.­113
  • 1.­69
  • 4.­367-368
  • 4.­968
  • 5.­1078
  • 5.­1090
  • 5.­1280
  • 5.­1283
g.­389

wisdom

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

The sixth of the six perfections, it refers to the profound understanding of the emptiness of all phenomena, the realization of ultimate reality.

Located in 113 passages in the translation:

  • i.­63
  • i.­65
  • 1.­2
  • 1.­5
  • 1.­14
  • 1.­21
  • 1.­29-30
  • 1.­33
  • 1.­39
  • 1.­46-47
  • 1.­51-52
  • 1.­69
  • 1.­85
  • 1.­208
  • 3.­3
  • 3.­13
  • 3.­16
  • 4.­7
  • 4.­12
  • 4.­15
  • 4.­18-19
  • 4.­21-22
  • 4.­25
  • 4.­32
  • 4.­60
  • 4.­62
  • 4.­170-171
  • 4.­223
  • 4.­226-227
  • 4.­234-235
  • 4.­238
  • 4.­243-244
  • 4.­352
  • 4.­379
  • 4.­404
  • 4.­469
  • 4.­534
  • 4.­699
  • 4.­713
  • 4.­722
  • 4.­755
  • 4.­832-833
  • 4.­878
  • 4.­885
  • 4.­929
  • 4.­955
  • 4.­986
  • 4.­999
  • 4.­1022
  • 4.­1026
  • 4.­1090
  • 4.­1301
  • 5.­47
  • 5.­56
  • 5.­164
  • 5.­173
  • 5.­261
  • 5.­266
  • 5.­277
  • 5.­402
  • 5.­476
  • 5.­529
  • 5.­617
  • 5.­832
  • 5.­938
  • 5.­980
  • 5.­991
  • 5.­1035
  • 5.­1072-1074
  • 5.­1084
  • 5.­1088
  • 5.­1091
  • 5.­1103
  • 5.­1160-1161
  • 5.­1223
  • 5.­1273
  • 5.­1285
  • 5.­1389
  • 6.­25
  • 6.­30-31
  • n.­8
  • n.­62
  • n.­79
  • n.­386
  • n.­800
  • n.­1069
  • n.­1215
  • n.­1646
  • n.­1773
  • n.­1950-1951
  • g.­4
  • g.­115
  • g.­116
  • g.­120
  • g.­292
  • g.­299
  • g.­339
  • g.­349
g.­390

wishlessness

Wylie:
  • smon pa med pa
Tibetan:
  • སྨོན་པ་མེད་པ།
Sanskrit:
  • apraṇihita

The ultimate absence of any wish, desire, or aspiration, even those directed towards buddhahood. One of the three gateways to liberation; the other two are emptiness and signlessness.

Located in 36 passages in the translation:

  • i.­108
  • 1.­58
  • 1.­121
  • 4.­8
  • 4.­39
  • 4.­52
  • 4.­79
  • 4.­248
  • 4.­294
  • 4.­307
  • 4.­415
  • 4.­427
  • 4.­462
  • 4.­627
  • 4.­830
  • 4.­887
  • 4.­890-891
  • 4.­893
  • 5.­35
  • 5.­381
  • 5.­432
  • 5.­491
  • 5.­575
  • 5.­615
  • 5.­976
  • 5.­978
  • 5.­1020-1021
  • n.­804
  • n.­1026
  • n.­1083
  • n.­1492
  • n.­1588
  • n.­1695
  • g.­154
g.­391

world of Yama

Wylie:
  • gshin rje’i ’jig rten
Tibetan:
  • གཤིན་རྗེའི་འཇིག་རྟེན།
Sanskrit:
  • yamaloka

Definition from the 84000 Glossary of Terms:

The land of the dead ruled over by the Lord of Death. In Buddhism it refers to the preta realm, where beings generally suffer from hunger and thirst, which in traditional Brahmanism is the fate of those departed without descendants to make ancestral offerings.

Located in 1 passage in the translation:

  • 5.­1058
g.­392

world system

Wylie:
  • ’jig rten gyi khams
Tibetan:
  • འཇིག་རྟེན་གྱི་ཁམས།
Sanskrit:
  • lokadhātu

This can refer to one world with its orbiting sun and moon, and also to groups of these worlds in multiples of thousands, in particular a world realm of a thousand million worlds, which is said to be circular, with its circumference twice as long as its diameter.

Located in 52 passages in the translation:

  • i.­97
  • 1.­4-5
  • 1.­12
  • 1.­41
  • 1.­73
  • 1.­91
  • 1.­109
  • 1.­122
  • 1.­124
  • 1.­129-130
  • 1.­133
  • 1.­142
  • 1.­146-147
  • 1.­157
  • 1.­179-180
  • 1.­191
  • 1.­193-194
  • 4.­172
  • 4.­175
  • 4.­336
  • 4.­510
  • 4.­1033
  • 5.­3
  • 5.­145-146
  • 5.­160
  • 5.­167-168
  • 5.­179
  • 5.­204
  • 5.­235
  • 5.­238
  • 5.­240
  • 5.­937
  • 5.­1134
  • 5.­1284
  • 5.­1450
  • 6.­78
  • n.­163
  • n.­182-183
  • n.­1567
  • n.­1723
  • n.­1814
  • g.­135
  • g.­260
  • g.­261
g.­393

worldly dharmas

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

See “eight worldly dharmas.”

Located in 5 passages in the translation:

  • 1.­31
  • 4.­833
  • 4.­1017
  • 5.­26
  • g.­77
g.­394

worthy one

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

Definition from the 84000 Glossary of Terms:

According to Buddhist tradition, one who is worthy of worship (pūjām arhati), or one who has conquered the enemies, the mental afflictions (kleśa-ari-hata-vat), and reached liberation from the cycle of rebirth and suffering. It is the fourth and highest of the four fruits attainable by śrāvakas. Also used as an epithet of the Buddha.

In this text:

For a definition given in this text, see 1.­20.

Located in 79 passages in the translation:

  • i.­40
  • i.­58
  • i.­65
  • 1.­19-22
  • 1.­28
  • 1.­30-31
  • 1.­36
  • 1.­39
  • 1.­96
  • 1.­123
  • 1.­127
  • 1.­203-205
  • 1.­208
  • 1.­218
  • 1.­222
  • 1.­228
  • 3.­11
  • 4.­29
  • 4.­70
  • 4.­171
  • 4.­179
  • 4.­534
  • 4.­693
  • 4.­969
  • 4.­1013
  • 4.­1017-1022
  • 4.­1029
  • 4.­1033
  • 4.­1135
  • 4.­1139
  • 4.­1211
  • 4.­1313
  • 5.­64
  • 5.­88
  • 5.­111
  • 5.­127
  • 5.­179
  • 5.­236
  • 5.­437
  • 5.­439
  • 5.­441
  • 5.­529
  • 5.­615
  • 5.­756
  • 5.­825
  • 5.­916
  • 5.­961
  • 5.­997
  • 5.­1141
  • 5.­1153-1154
  • 5.­1159
  • 5.­1199
  • 5.­1222
  • 5.­1236
  • 5.­1360
  • 6.­89
  • 6.­96
  • n.­213
  • n.­268
  • n.­806
  • n.­832
  • n.­1377
  • n.­1562
  • n.­1564
  • n.­1700
  • n.­1982
  • g.­191
g.­395

wrong view

Wylie:
  • log par lta ba
  • lta ba phyin ci log
Tibetan:
  • ལོག་པར་ལྟ་བ།
  • ལྟ་བ་ཕྱིན་ཅི་ལོག
Sanskrit:
  • mithyādṛṣṭi
  • dṛṣṭiviparyāsa

The tenth of the ten unwholesome actions; also one of five commonly listed kinds of erroneous views, it designates the disbelief in the doctrine of karma, cause and effect, and rebirth, etc.

Located in 11 passages in the translation:

  • 1.­36
  • 1.­167
  • 1.­191
  • 4.­482
  • 4.­716
  • 4.­965
  • 4.­983
  • 4.­985
  • 5.­484
  • n.­1386
  • g.­344
g.­396

yakṣa

Wylie:
  • gnod sbyin
Tibetan:
  • གནོད་སྦྱིན།
Sanskrit:
  • yakṣa

Definition from the 84000 Glossary of Terms:

A class of nonhuman beings who inhabit forests, mountainous areas, and other natural spaces, or serve as guardians of villages and towns, and may be propitiated for health, wealth, protection, and other boons, or controlled through magic. According to tradition, their homeland is in the north, where they live under the rule of the Great King Vaiśravaṇa.

Several members of this class have been deified as gods of wealth (these include the just-mentioned Vaiśravaṇa) or as bodhisattva generals of yakṣa armies, and have entered the Buddhist pantheon in a variety of forms, including, in tantric Buddhism, those of wrathful deities.

Located in 2 passages in the translation:

  • 1.­72-73
g.­397

Yaśodharā

Wylie:
  • grags ’dzin ma
Tibetan:
  • གྲགས་འཛིན་མ།
Sanskrit:
  • yaśodharā

Definition from the 84000 Glossary of Terms:

Daughter of Śākya Daṇḍadhara (more commonly Daṇḍapāṇi), sister of Iṣudhara and Aniruddha, she was the wife of Prince Siddhārtha and mother of his only child, Rāhula. After Prince Siddhārtha left his kingdom and attained awakening as the Buddha, she became his disciple and one of the first women to be ordained as a bhikṣunī. She attained the level of an arhat, a worthy one, endowed with the six superknowledges.

Located in 2 passages in the translation:

  • i.­64
  • 4.­179
g.­398

Yeshé Dé

Wylie:
  • ye shes sde
Tibetan:
  • ཡེ་ཤེས་སྡེ།
Sanskrit:
  • —

Definition from the 84000 Glossary of Terms:

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

Located in 2 passages in the translation:

  • i.­5
  • c.­1
g.­399

yogic practice

Wylie:
  • rnal ’byor
Tibetan:
  • རྣལ་འབྱོར།
Sanskrit:
  • yoga

A term which is generally used to refer to a wide range of spiritual practices. It literally means to be merged with or “yoked to,” in the sense of being fully immersed in one’s respective discipline. The Tibetan specifies “union with the natural state.”

Located in 8 passages in the translation:

  • 2.­10
  • 4.­293
  • 4.­295
  • 4.­321
  • 4.­339
  • 4.­376
  • 4.­564
  • n.­411
0
    You are downloading:

    The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines

    Click here to make a dāna donation

    This is a free publication from 84000: Translating the Words of the Buddha, a non-profit organization sharing the gift of Buddhist wisdom with the world.

    The cultivation of generosity, or dāna—giving voluntarily with a view that something wholesome will come of it—is considered to be a fundamental Buddhist practice by all schools. The nature and quantity of the gift itself is often considered less important.

    Table of Contents


    Search this text


    Other ways to read

    Download PDF
    Download EPUB
    Open in the 84000 App

    Spotted a mistake?

    Please use the contact form provided to suggest a correction.


    How to cite this text

    The following are examples of how to correctly cite this publication. Links to specific passages can be derived by right-clicking on the milestones markers in the left-hand margin (e.g. s.1). The copied link address can replace the url below.

    • Chicago
    • MLA
    • APA
    84000. The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines (Ārya­śata­sāhasrikā­pañca­viṃśati­sāhasrikāṣṭā­daśa­sāhasrikā­prajñā­pāramitā­bṛhaṭṭīkā, ’phags pa shes rab kyi pha rol tu phyin pa ’bum pa dang / nyi khri lnga stong pa dang / khri brgyad stong pa rgya cher bshad pa, Toh 3808). Translated by Gareth Sparham. Online publication. 84000: Translating the Words of the Buddha, 2025. https://84000.co/translation/toh3808/UT23703-093-001-glossary.Copy
    84000. The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines (Ārya­śata­sāhasrikā­pañca­viṃśati­sāhasrikāṣṭā­daśa­sāhasrikā­prajñā­pāramitā­bṛhaṭṭīkā, ’phags pa shes rab kyi pha rol tu phyin pa ’bum pa dang / nyi khri lnga stong pa dang / khri brgyad stong pa rgya cher bshad pa, Toh 3808). Translated by Gareth Sparham, online publication, 84000: Translating the Words of the Buddha, 2025, 84000.co/translation/toh3808/UT23703-093-001-glossary.Copy
    84000. (2025) The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines (Ārya­śata­sāhasrikā­pañca­viṃśati­sāhasrikāṣṭā­daśa­sāhasrikā­prajñā­pāramitā­bṛhaṭṭīkā, ’phags pa shes rab kyi pha rol tu phyin pa ’bum pa dang / nyi khri lnga stong pa dang / khri brgyad stong pa rgya cher bshad pa, Toh 3808). (Gareth Sparham, Trans.). Online publication. 84000: Translating the Words of the Buddha. https://84000.co/translation/toh3808/UT23703-093-001-glossary.Copy

    Related links

    • Other texts by Daṃṣṭrasena (Diṣṭasena)
    • Other texts by Vasubandhu
    • Other texts from Perfection of Wisdom
    • Published Translations
    • Browse the Collection
    • 84000 Homepage
    Sponsor Translation

    Bookmarks

    Copyright © 2011-2024 84000 - All Rights Reserved
    • Website: https://84000.co
    • Contact
    • Privacy Policy