• 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:
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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
Introduction

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

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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

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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.”

1.­4

Why does he not say, “Thus has the Lord said”?

It is because the Lord’s tremendous teaching is not within his own range. The Lord teaches [F.2.a] with a single knowledge and in a single instant, simultaneously explaining to trainees of various statuses, intentions, behaviors, beliefs, and faculties, brought together from various world systems, the particulars of the impermanent, suffering, empty, selfless, unproduced, and unceasing, in a state of primordial calm, and naturally in nirvāṇa and so on; the particulars of aggregates, constituents, sense fields, dependent originations, and noble truths and so on; the particulars of the applications of mindfulness, right efforts, legs of miraculous power, and faculties and so on; and the particulars of the ten powers, four fearlessnesses, and eighteen distinct attributes of a buddha and so on‍—in various languages, and with various headings, various words, various miraculous powers, various appearances, and various attainments of results. As it says:42

1.­5

Śāntamati, the earth element is not as big as the amount of beings known by a buddha’s knowledge, [F.2.b] beings in infinite, innumerable world systems in the ten directions all gathered together‍—a huge amount. Śāntamati, if all those beings were to gain a human form all at once, and all those beings were to become endowed with the wisdom and knowledge of the elder Śāriputra, and all that Śāriputra-like wisdom and knowledge of all those beings were to be in a single being‍—if all beings were to become endowed with the wisdom and knowledge as in that analogy, and if, Śāntamati, all those beings were to entertain, judge, and ferret out questions and doubts for an eon, or more than an eon, and all the doubts one person had were not to be the doubts of a second, and, Śāntamati, were they, having in mind all the different doubts of all the beings as in that analogy, to go before the Lord and voice in a finger snap those doubts and questions, the Lord would, with one thought, become mindful of them all, and grasping all the doubts would, by uttering one statement, remove all the doubts and questions. They would all know their own different doubts and questions, and they would all be overjoyed at the Lord’s answers to all their questions.

1.­6

Given that such a sequence of teachings to trainees by a tathāgata is not totally within the range of bodhisattvas, those who recite43 the Dharma are not able, with their branch sequence, to teach the full range. So those who recite the Dharma expound whatever Dharma is within their range, and based on that say “thus did I hear” to reveal the sequence that came into their hearing, concluding the discourse with [F.3.a] “the Lord said this.” They do not say, “Thus has the Lord said.”

1.­7

Ultimately the perfection of wisdom is inexpressible, so the lord buddhas do not teach dharmas to others with collections of names, phrases, and speech sounds. The tathāgatas are without thought construction, are spontaneous, are always absorbed in meditative equipoise. Nevertheless, one knows that through the force of earlier prayers, and based on the karma of beings, there are Dharma teachings in this way or that way given to trainees in their own languages. As it says:44

1.­8

Śāntamati, on the night the Tathāgata fully awakens to unsurpassed, perfect, complete awakening, and up until the night he enters into nirvāṇa, he has not spoken and will not speak even a single syllable. And why? Because, Śāntamati, the Tathāgata is always absorbed in meditative equipoise. The Tathāgata does not breathe in and does not breathe out; he does not have applied thought and does not have sustained thought. Without applied and sustained thought there is no speech. The Tathāgata does not think discursively and does not sustain thought, does not make representations, does not make projections, and does not speak, utter, or make pronouncements, but still beings think, “The Tathāgata is speaking.” Again, the Tathāgata is totally absorbed in meditative equipoise and does not represent anything in verbal projections in any way, but still beings think about the spontaneous words, “The Tathāgata is teaching us the Dharma.”45 When the sounds of the Tathāgata’s statements come from space, beings think, “This sound has come from the mouth of the Tathāgata,”

1.­9

and so on. It originates from the dharma body. Therefore, [F.3.b] in conclusion, when it comes in that way to a definite end, it says “that is what [the Lord] said” as an act of reverence for the good Dharma.

1.­10

At one time P18k P25k

means “at one time, whenever that might be.”

1.­11

Why does it not say an exact time?

Because there is no need to do so. About this, there is no need at all to say words to the effect that it was on this day, on this date, in this month, at this time; and if it is unnecessary it is not right to say it. As for revealing the place, which is a place of worship, it is right to reveal the place in order that beings will increase their merit accumulation by being able to go there, and because there are no disputes about it.

1.­12

Alternatively, it is so there will be no disputes. Thus, the Tathāgata, appearing in various forms, during just the time span of a single instant, discourses on Dharma in various world systems, in various places, to a variety of trainees‍—bodhisattvas or others. But given that the wanderers to be trained‍—bodhisattvas or others‍—are all gathered as one,46 if you say “at that time the Tathāgata in world system X, in region X…,” this could lead to arguments or uncertainty that “he was in our place Y,” or “he was in our place Z.” Since they were worried about that happening, those who recite the Dharma did not state an exact time.

1.­13

Alternatively, taking it as saying one time when he was in Rājagṛha, given that he was in Rājagṛha many times, construe it as saying “one time.”

1.­14

The Lord (bhagavat) P18k P25k

is one who has destroyed (bhagnavat) the four Māras. Or [he is a blessed one] who “has” (vat) an “endowment” (bhaga). Take the endowment as these six: sovereignty, wisdom, fame, glory, merit, and perseverance. Insofar as only a tathāgata ultimately has them all, that one is called “the Lord” or “Blessed One.” [F.4.a]

1.­15

Dwelt at Rājagṛha‍— P18k P25k

there are four dwellings: the dwellings of behavior, teaching, absorption, and retreat.

1.­16

Any work, whatever it is, counted as physical is all the dwelling of the Lord’s behavior.

Any verbal work is the dwelling of the Lord’s teaching.

And any mental work is the other two dwellings: he is always absorbed in meditative equipoise because of being fully absorbed in the meditative stabilizations and the four absorptions, and he is in retreat when he views the world with great compassion, and when the gods and so on arrive.47

1.­17

He dwelt at Rājagṛha

on Gṛdhrakūṭa Hill. P18k P25k

It says two places because both the lay and religious wings were gathered there, or to teach that the form body and the collection of teachings48 assist the teaching.

1.­18

To demonstrate that the retainers are complete, it says

with a great community of monks, P18k P25k

and so on. The retainers are the monks and the bodhisattvas and so on. Both are indeed very worthy of donations, but it announces the monks first because they are honored in the world, because the Lord does not separate from them, and because they are common to all the world. It makes the prior general statement, “a great community of monks.” After that it specifies

numbering five thousand monks, P18k P25k

because there is a good connection when you teach the general and then the specific.

1.­19

Having taught that he had many retainers, to teach their greatness it says about their perfect qualities that they were

all worthy ones… with outflows dried up, P18k P25k

and so on.

1.­20

It says all of them were worthy ones since they were all “worthy ones,” that is to say, it is teaching that there were no trainees or ordinary persons. [F.4.b] They are “worthy ones” because they have destroyed [from han, “to destroy”] the foe (ari); or [from rah, “to leave”: arahat, “one who has left”] because they will not take rebirth in saṃsāra;49 or they have completed their own purpose (svārtha); or because they are worthy [from arh, “to be worthy”] or capable of being a teacher for others, worthy of being in the Saṅgha Jewel, worthy of many kinds of worship by those foremost in the three realms, and because they uninterruptedly worship and reverence the Tathāgata by offering their practice. Hence, they were all worthy ones.

1.­21

With outflows dried up‍— P18k P25k

they are “outflows” because as four phenomena they seep onto the unwholesome roots or soak you with filthy afflictions. The four are the five objects, form and so on, that are sense object outflows; the three causes of existence that are outflows that cause existence; innate and acquired ignorance that are ignorance outflows; and the sixty-two wrong views that are view outflows. Sense object outflows are dried up by the aggregates of nontrainee morality and meditative stabilization; view outflows are dried up by the aggregate of nontrainee wisdom. The aggregate of nontrainee liberation dries up outflows that cause existence. The aggregate of nontrainee knowledge and seeing of liberation dries up ignorance outflows. Alternatively, right view at the path of seeing level, when morality is complete, dries up view outflows; right meditative stabilization at the non-returner path level, when meditative stabilization is complete, dries up sense object outflows; right knowledge and liberation at the worthy one path level, when wisdom is complete, dry up ignorance outflows; and knowledge that they are extinct and will not arise again at the level when liberation is complete dries up outflows that cause existence.

1.­22

Another alternative is that on the worthy one path, sense object outflows dry up because of comprehending the cause of desire for sense objects; ignorance outflows dry up because of comprehending the cause of volitional factors, because it is said “ignorance is the condition for volitional factors”; view outflows dry up because of comprehending the cause of afflictions; [F.5.a] and outflows that cause existence dry up because of comprehending the causes of the aggregates.

1.­23

Another alternative is that comprehending the truth of suffering dries up view outflows because all views arise with the five aggregates for appropriation as the objective support; the elimination of the truth of origination dries up sense object outflows; realization of the truth of cessation dries up outflows that cause existence; and the development of the true path dries up ignorance outflows.

1.­24

Eliminating sense object outflows vanquishes Māra as a god; eliminating outflows that cause existence vanquishes Māra as death; eliminating ignorance outflows vanquishes Māra as afflictions; and eliminating view outflows vanquishes Māra as aggregates. They have conquered the four Māras, so their “outflows are dried up.”

1.­25

Without afflictions P18k P25k

means without defilement.50 The defilement of action is an affliction because it causes affliction; the defilement of afflictive emotion is because it afflicts; the defilement of aggregates that have come about from karmic maturation is an affliction in the sense of the afflictions to come; and the defilement of birth is because with that as a cause the afflictions come about.

1.­26

Of these, when ignorance stops, volitional factors stop51 is the absence of the defilement of action; when volitional factors stop, consciousness, name and form, the six sense fields, contact, and feeling stop is the absence of the defilement of karmic maturation;52 and when existence stops, birth, old age, and death stop is the nonexistence of the defilement of birth. Therefore, this teaches that they have eliminated what makes suffering,53 that on account of which there is suffering,54 that which is suffering,55 and what are the causes of suffering.56

1.­27

Furthermore, by eliminating the defilement of action they reach the happiness of full awakening; by eliminating the defilement of afflictive emotion they reach the happiness free from immorality; [F.5.b] by eliminating the defilement of karmic maturation they reach the happiness of tranquility; and by eliminating the defilement of birth they reach the happiness without aggregates‍—that is, they reach what makes happiness,57 that on account of which there is happiness,58 that which is happiness,59 and what is the cause of happiness.60 Thus, they are “without afflictions.”

1.­28

“Worthy ones” teaches their quality of being objects worthy of donations; “with outflows dried up” their quality of purity; and “without afflictions” the absence of suffering. These are the differences among these three.

1.­29

Fully controlled‍— P18k P25k

they are “fully controlled” because the world has come under their control; or because they themselves are shown deference by the world because they are a delight; or because they have taken control of their minds; or they have gained the controls. The controls are four: control over miraculous powers, control over their faculties, control over meditative stabilization, and control over wisdom. Their control over miraculous powers gives them control over the world of beings, and over the world that is their container. Their control over their faculties calms their conduct and produces the world’s delight; their control over meditative stabilization brings their mind under control; and their control over wisdom cuts afflictions, action, and maturation, freeing them from bonds so that, in control of themselves, they gain control. Because they control their faculties, they gain the dwelling61 of the level of conduct; because they control meditative stabilization, they gain the dwelling of the gods and the dwelling of Brahmā; because they control miraculous powers, they gain the dwelling with the play of clairvoyance; and because they control wisdom,62 they gain the dwelling of noble beings. Because they control their faculties, they have a complete attainment of the aggregate of morality; because they control miraculous powers, they have a complete attainment of the aggregate of meditative stabilization; because they control meditative stabilization, they have a complete attainment of the aggregate of wisdom; and because they control wisdom [F.6.a] they have a complete attainment of the aggregate of liberation. Morality emancipates from the bonds of bad conduct; meditative stabilization emancipates from the bonds of craving;63 wisdom emancipates from the bonds of bad views; and liberation emancipates from the bonds of what causes existence. So, because they are emancipated from bonds they have self-control; and because they have self-control they gain autonomy, hence they are “fully controlled.”

1.­30

They are

with their minds well freed P18k P25k

teaches that they are without any defilement on the side of craving;

and their wisdom well freed P18k P25k

teaches that they are without any defilement on the side of ignorance. Thus, they are “with their minds well freed and their wisdom well freed.” Because they are free from attachment they have mental freedom and hence “their minds are well freed”; because they are free from ignorance they have the freedom of wisdom and hence “their wisdom is well freed.” Mental freedom is the meditative stabilizations and absorptions gained from eliminating primary and secondary afflictions on the side of craving; the freedom of wisdom is the path of the worthy one gained from eliminating all afflictions on the side of ignorance. There, when they gain mental freedom they are freed from obstructions to absorption; when they gain the freedom of wisdom they are freed from obstructions that are afflictions. Those free in both ways are “with their minds well freed and their wisdom well freed.”

1.­31

They are

thoroughbreds P18k P25k

on account of being fearless.64 Because of their fearlessnesses, a sūtra says “there are five thoroughbreds: a dominant bull in a herd, free from the anxiety caused by terror of lightning strikes and so on; an elephant and a thoroughbred horse that do not fear battle; a thoroughbred lion that does not fear another’s attack; [F.6.b] and a thoroughbred worthy one without fear of death. In short, there are four terrors: being in terror of suffering, in terror of the fearsome, in terror of worldly dharmas, and in terror of ignorance. Those in whom those terrors are absent gain ease, gain a state without terrors, gain fearlessness, and gain relief,” respectively. Because they have no pain, lamentation, suffering, mental anguish, and so on, they have no pain and hence are not in terror of suffering. Because they have no fear of self-criticism, criticism from another, bad rebirth, penury,65 chastisement, no epitaph, or death, they are not in terror of the fearsome. Because they are not tainted with attaining and not attaining, fame and infamy, praise and blame, pleasure and pain they are not in terror of fearsome worldly dharmas. Because they are not blocked by ignorance, doubt, and wrong understanding they are not in terror of ignorance. Hence they are without terror and therefore “thoroughbreds.”

1.­32

They are

great bull elephants, P18k P25k

that is, they have a magnificent bearing. Some have the three knowledges, some have gained detailed and thorough knowledge, some have gained the six clairvoyances, some have a prediction of knowledge,66 and some have a single focus‍—that is, they have obtained an attribute through which they have gained a special state and hence are “great bull elephants.”67

1.­33

With their work done, their task accomplished P18k P25k

teaches the state of full completion. What they definitely have to do is their “work”; ancillary work is their “task.” Their main work is freedom from all suffering, by fully completing morality, meditative stabilization, and wisdom.68 They are those “with their work done” when those are fully completed. [F.7.a] The work of fully completing the different ways of gaining a livelihood‍—the livelihood of those desiring little, the livelihood of those with contentment, the livelihood of those doing the ascetic practices, the livelihood of those who cause perfect delight and so on‍—is the “task,” in the sense that it is connected with what one personally wants to do. They are those with “their task accomplished” when those are fully completed. Thus “with their work done, their task accomplished” teaches the state of full completion of all that has to be accomplished.

1.­34

They are those

with their burden laid down. P18k P25k

There are four “burdens”: the burden of the aggregates, the burden of afflictions, the burden of an avowed aim, and the burden of practice. They are burdens because they have to be laid down, eliminated, carried out, and completed, respectively. They lay down the burden of the aggregates by understanding suffering; they lay down the burden of afflictions by removing origination; they lay down the burden of an avowed aim by having meditated on the path; and they lay down the burden of practice by actualizing cessation. There, they gain the happiness where there are no aggregates by forsaking the burden of the aggregates; they gain the happiness of liberation by forsaking the burden of afflictions; they gain the happiness of full awakening by perfectly completing the burden of an avowed aim; and they gain the happiness of tranquility by fully completing the burden of practice. Hence “with their burden laid down” teaches the attainment of happiness when the burdens have been laid down.

1.­35

They are those

with their own goal accomplished. P18k P25k

There are two “goals” of “their own” that are “accomplished”: eliminating harm and reaching the goal. The elimination of all the defiling obscurations that comes about from eliminating ignorance is eliminating harm; the nirvāṇa that is gained from the production of all knowledge is gaining the goal.

1.­36

They are those

with the fetters that bound them to existence broken. P18k P25k

The fetters69 that cause birth in existence are “cause-of-existence fetters.” They fetter or bind one to existence and to being human. [F.7.b] From the nine of them, correct view without outflows eliminates three (the fetters of wrong view, grasping-as-absolute, and doubt); attainment of absorption into the meditative stabilization without outflows eliminates three (the fetters of envy, jealousy, and anger), and, of the attachment that fetters to existence, the single side included in the desire realm; and the knowledge of the worthy one’s path eliminates three (the fetters of pride, ignorance, and attachment to existence). Therefore, it says “with the fetters that bound them to existence broken.”

1.­37

They are those

with their hearts well freed by perfect understanding.70 P18k P25k

Knowing is fully understanding and realizing, which is to say, they are those “with their heart well freed by perfect realization.” Alternatively, construe “freed” as belief in the teaching of the doctrine of the three vehicles, in the four truths, in the dharmas on the side of awakening and so on, or, alternatively, their minds are well freed by the eight deliverances.

1.­38

Those

in perfect control of their whole mind71 P18k P25k

are those who have perfect mastery over all the absorptions. Alternatively, those with perfect mastery over the nine successive absorption stations72 are “in perfect control of their whole mind,”73 being “in” a state of mastery over becoming absorbed in, abiding in, emerging from, and remaining dispassionate in cessation and meditative stabilization, by becoming absorbed and so on where they want, into what they want, and for as long as they want; becoming absorbed in and emerging in conforming order and nonconforming order, direct and reverse order, going and returning; bringing together the factors of concentration, having the objects of absorption, [F.8.a] and having the factors and objects;74 uniting factors, uniting objects, and uniting factors and objects; and combining one, combining two, not combining two, and so on, respectively.75

1.­39

Construe the stated qualities as follows:

They are all worthy ones. Why? Because their outflows are dried up. Their outflows are dried up because they are without afflictions. They are without afflictions because they are fully controlled. They are fully controlled because their minds are well freed. Their minds are well freed because their wisdom is well freed. Their wisdom is well freed because they are thoroughbreds. They are thoroughbreds because they are great bull elephants. They are great bull elephants because their work is done. Their work is done because their task is accomplished. Their task is accomplished because their burden is laid down. Their burden is laid down because their own goal is accomplished. Their own goal is accomplished because they are those with the fetters that bound them to existence broken. They are those with the fetters that bound them to existence broken because their hearts are well freed by perfect understanding. And their hearts are well freed by perfect understanding because they are in perfect control of their whole mind.76

1.­40

Having thus taught about the monk retainers,

with nuns numbering five hundred P18k P25k

and so on teaches about the retinue of nuns, laymen, and laywomen,

… with a vision of the Dharma, P18k P25k

that is, they have witnessed the state beyond suffering. This indicates that the laymen and laywomen are trainees.

1.­41

Now, revealing the bodhisattva retinue, it says

and with an unbounded, infinite number of bodhisattva great beings [F.8.b] P18k P25k

It does not limit bodhisattvas to a specific number because those in all other world systems are included as well.

1.­42

The teaching about their good qualities is

all of whom had acquired the dhāraṇīs P18k P25k

and so on. There are five types of bodhisattvas: those with a surpassing intention, those who stand in signlessness with effort, those who effortlessly stand in signlessness, those who have entered into the certain course of conduct, and those obstructed by just a single birth.77 They are all included in these. Those with a surpassing intention are on the first bodhisattva level; those who stand in signlessness with effort are up to the seventh level; those who effortlessly stand in signlessness are on the eighth level; those who have entered into the certain course of conduct78 are up to the tenth level; and from then on they are obstructed by just a single birth. They are all included in these.

1.­43

They have

acquired the dhāraṇīs. P18k P25k

It is a dhāraṇī because it causes them to bear the meaning in mind. There are four dhāraṇīs: a dhāraṇī that causes bodhisattvas to obtain forbearance, secret mantra dhāraṇī, word or doctrine dhāraṇī, and meaning dhāraṇī.

1.­44

What is a dhāraṇī that acts as a cause for bodhisattvas to obtain forbearance?

Bodhisattvas who have earlier completed the causes on the devoted course of conduct level by always leading a life of isolation, eating in moderation, restraining their senses, not starting up a conversation with just anybody, and trying not to fall off to sleep in order to produce a bodhisattva’s forbearance bear in mind those secret mantra base79 letters, or words‍—tadyathā | i ṭi mi ṭi | ki ṭi vi kṣānti | pā da ni svā hā and so on‍—that they say. They wonder, “What do these secret mantra bases mean? What are the actual meanings of the expression and what’s expressed?” After thus contemplating for a long time they see no meaning in what is being expressed. Seeing no meaning, they ascertain perfectly, “There is no meaning at all being expressed [F.9.a] in those secret mantra bases. It is certain that just the absence of an expressed meaning is the meaning of those secret mantra bases. The intrinsic absence of an expressed meaning is their meaning.” They meditate on those secret mantra bases as free from an essential expression and what is expressed. Having meditated well on those secret mantra bases free from expression and what is expressed, they perfectly ascertain that in the same fashion all dharmas are free from an essential expression and what is expressed. They think, “Just as these secret mantra bases are free from an essential expression and what is expressed, all dharmas are similarly inexpressible, so their basic nature is inexpressible.” Thus, they determine that all dharmas, in their basic nature free from an essential expression and what is expressed, are by nature inexpressible. When they have determined that, they see that all dharmas are empty of a falsely imagined nature. When they see that, they realize the essential inexpressible nature of all dharmas, on account of which a great joy arises. Because of that, they are then those who have “acquired the dhāraṇis.” Then just because of acquiring the dhāraṇīs, with that as the cause, there immediately comes into being for the bodhisattva a great forbearance in harmony with the production of the first Pramuditā level, a forbearance so called because it is able to bear the ultimate. Such a forbearance, when it arises, is dhāraṇī knowledge. Not long after they have produced that dhāraṇī forbearance they reach the Pramuditā level of those with surpassing aspiration. Therefore, you should know that this dhāraṇī forbearance is included in the devoted course of conduct level.

1.­45

What is the secret mantra dhāraṇī of bodhisattvas?80

The mastery of meditative stabilization capable of exerting controlling power [F.9.b] is secret mantra dhāraṇī. Thus, bodhisattvas have to accumulate knowledge during the first incalculable eon. After the passing of that incalculable eon they reach the first level. On that level they engage in the purification81 for knowledge, and gain mastery over the attainment of practiced meditative stabilizations and absorptions. The force produced by the meditative stabilization faculty and the force produced by earlier prayers exert controlling power over the secret mantra bases, so the force of the meditative stabilization, concentrating on “may these secret mantra bases stop all the plagues, problems, diseases, and strife of beings,” stops plagues and problems. That is the way those secret mantra bases exerting controlling power are accomplished, becoming supreme and solidly efficacious. Similarly, bodhisattva great beings stationed on the higher levels fully accomplish for the sake of this or that need of beings the secret mantra words exerting controlling power in whatever way necessary. Since this is the case, they are “secret mantra dhāraṇīs,” because with such mastery of the meditative stabilization they bear the secret mantras in mind. The secret mantra bases that are objects of those dhāraṇī faculties are also “dhāraṇīs” because they are the objects of those dhāraṇīs.

1.­46

Among them, what is doctrine dhāraṇī?

Doctrine dhāraṇī is the recollection82 and wisdom that bear in mind and do not forget, even after a long time, the infinite, incalculable, immeasurable doctrines included in the collection of words, the collection of phrases, and the collection of speech sounds that bodhisattvas never understood or heard before, when they have reached the levels and are listening to the doctrines of the buddhas and bodhisattvas. [F.10.a]

1.­47

Among them, what is meaning dhāraṇī?

Meaning dhāraṇī is recollection and wisdom, taken as one, that bear in mind and do not forget the infinite, incalculable, immeasurable meanings of the doctrines those bodhisattvas have borne in mind like that for an immeasurable time.

1.­48

Among them, the aforementioned dhāraṇī in the form of forbearance is of those who have earlier completed the causes, so they gain it on the devoted course of conduct level. They gain the remaining three on the first level and so on, having passed beyond the first countless eon. About them a sūtra says, “Bodhisattva great beings who possess four dharmas are perfect in dhāraṇī.” Those who have “acquired the dhāraṇīs” have the four dharmas. The four dharmas are “disdain for sense objects, absence of envy, giving up everything, and joy in the Dharma in the Bodhisattvapiṭaka and so on, which stop the four on the side opposing the equality of self and others‍—excessive attachment to sense objects, envy, miserliness, and lack of enthusiasm for the joy of the Dharma.” According to the sequence set forth in another sūtra,83 on the first level they have acquired the superior location dhāraṇī because through its force they have become a location for all holy, special qualities; on the second, the stainless, because through its force they have pure morality; on the third, the extremely stable, because through its force the perfect power of patience free from all mental disturbances is stabilized; on the fourth, the hard to conquer, because through its force one is unconquerable by all Māras and opponents; on the fifth, the good quality mind ornament dhāraṇī; on the sixth, [F.10.b] the lamp for the knowledge maṇḍala; on the seventh, the becoming distinguished; on the eighth, the nonconceptual; on the ninth, the infinitely-doored; and on the tenth, the inexhaustible basket dhāraṇī. Hence, they have “acquired the dhāraṇīs” because on each of those different levels they gain a myriad of infinite, incalculable, immeasurable dhāraṇīs. Therefore, because such good qualities as these are shared in common with the devoted course of conduct level, it speaks of them like this.

1.­49

Alternatively, when they have become familiar with all the syllables in this perfection of wisdom, they become causes for the realization of all dharmas. Thus, a is the first letter in anutpannatva, “nonproduction,” in “all dharmas are unproduced.” When, having superimposed the meaning of nonproduction on the a, bodhisattvas consider that it means nonproduction, and through the practice of calm abiding and special insight their meditation becomes perfect, then just the single letter a appears, through the force of habituation, in the form of the nonproduction of all dharmas. In this manner a is the cause of the realization of all dharmas. Thus, when they meditate on just this a based on its meaning of nonproduction, nonorigination, the intrinsic nature of a nonexistent thing, noncessation, and so on, it is the cause of the analytic realization of each dharma. Thus it says,84

1.­50

What are the dhāraṇī doors? The sameness of all letters and syllables, the sameness of all spoken words, the syllable-doors, the syllable-entrances. What then are the syllable-doors, the syllable-entrances? The syllable a is the door to all dharmas being unproduced from the very beginning (ādy-anutpannatvād); ra is a door to the insight that all dharmas are without dirt (rajas), P18k P25k

and so on.

1.­51

Thus, based on those syllables, wisdom and recollection arise that realize all dharmas. Because they bear the meaning of those in mind they are “dhāraṇīs.” The forbearance that takes the ultimate as its objective support is produced from those dhāraṇīs as its cause. [F.11.a] Both that recollection and wisdom are called the forbearance dhāraṇī.

1.­52

Again, when bodhisattvas become very familiar with all the combinations of just those syllables strung together, they become the causes for perfectly bearing in mind the streams of Dharma expounded swiftly and continuously by buddhas and bodhisattvas, and their meanings. When they have become extremely familiar with those collections of words, collections of phrases, and collections of speech sounds, that recollection and wisdom is called doctrine dhāraṇī and meaning dhāraṇī.

1.­53

Furthermore, when bodhisattvas have perfectly meditated on just those syllables, they bestow everything like a wish-fulfilling gem. Thus, when the force of meditative stabilization and the force of earlier prayers exert sustaining power over those syllables, they become the means to do everything that has to be done‍—the necessary stopping of all problems and purifying of all wrongs and so on. At that time, just that knowledge that exerts sustaining power over the syllables is called secret mantra dhāraṇī.85 Because they are those dhāraṇīs’ necessary objective supports, the syllables are also called dhāraṇīs.

1.­54

The explanation of the man [in mantra] is “knowledge” [from the root man], and the tra is “protect” [from the root trai], so knowledge and compassion are mantra. The syllables are also mantra because they are in harmony with just them as their cause.

Again, because they eliminate ignorance (avidyā) and produce knowledge, just those are also called knowledge (vidyā).

1.­55

They are bases [ādhāraṇī] for the stage of the knowledge of all aspects, hence they are bases. And so they get the names dhāraṇī secret mantra bases [mantrādhāraṇī] and vidyā secret mantra bases [vidyādhāraṇī].

1.­56

Among those, bodhisattvas obtain the aforementioned forbearance dhāraṇī through the force of effort when the devoted course of conduct level is completed.86 The remaining three dhāraṇīs are produced through the power of prayer. On the first level, even though small they are still stable.87 [F.11.b] From then on, all those dhāraṇīs are produced at a greater and greater level of excellence. Hence they have “acquired the dhāraṇīs.”

1.­57

Those bodhisattvas who have acquired the dhāraṇīs, having meditated well on the noble truths and the dependent originations, gradually, on the first and second level and so on as explained in the noble sūtra The Ten Bhūmis,88 with that as the cause, become

dwellers in emptiness P18k P25k

of a person and in the emptiness of dharmas. When they have thus grasped and meditated on that emptiness marked as omnipresent and so on,89 the emptiness gateway to liberation opens. When they have mastered emptiness, the earlier things such as water, wind, fire, moon, sun, mountains, oceans, lakes, woods, regions, districts, and so on that each appeared separately as a causal sign of a phenomenon, whatever they are, do not appear separately‍—they appear in the form of signlessness. At that point the signlessness gateway to liberation opens.

1.­58

For those who thus dwell in the gateway of signlessness free from all causal signs there is no appearance of all three realms as three realms, and they do not desire anything there. Free from any desire for these, they do not wish for them in their minds, at which point the wishlessness gateway to liberation opens for them. When they have thus taken up in meditation the emptiness door to liberation, they dwell in the emptiness meditative stabilization. When they have thus taken up in meditation the signlessness gateway to liberation, they are free from any other experiential domain, so their range is the signless. When they see the three realms as do those who have no wishes, they do not fashion the three realms as worth wishing for. Thus, they are

dwellers in emptiness, their range the signless, and who had not fashioned any wishes. [F.12.a] P18k P25k

Those who thus dwell well in the meditative stabilizations that are the gateways to liberation calm all elaborations,90 so for them four types of forbearance for sameness come about. They have no conception of self and other, so they have forbearance for self and others being the same; they have no attachment or aversion, so they have forbearance for compounded phenomena being the same; because they are nothing more than suchness, they have forbearance for all phenomena being the same; and because they think nirvāṇa and saṃsāra are the same, they have forbearance for nonabiding sameness.

1.­59

From having thus produced and become habituated to the four forbearances for sameness, ten further samenesses gradually, as explained in The Ten Bhūmis, occur:91 signless sameness; markless sameness; unproduced sameness; unoriginated sameness; isolated sameness; calm-from-the-beginning sameness; unelaborated sameness; no forsaking or appropriating sameness; sameness as an illusion, a dream, an apparition, an echo, the reflection of the moon in water, a reflection in a mirror, or a magical creation; and existent and nonexistent sameness.

1.­60

The unelaborated dharma-constituent free from imaginary aspects is not within the range of any consciousness with causal signs or conceptualization; it is within the range of nonconceptual knowledge. Hence all dharmas are said to be signless. Therefore, because all phenomena have the thoroughly established for their nature, there is signless sameness.92

1.­61

Imaginary phenomena in the form of language and subject matter, the subject as the one who grasps and the object that is grasped are totally nonexistent so the imaginary mark is no mark, hence all are the same [F.12.b] insofar as they have no mark.

1.­62

The ultimate thoroughly established nature is not produced from itself and is not produced from causes and conditions, hence there is an unproduced sameness, and an unoriginated sameness.93

1.­63

The nature of suchness is free from afflictions and defilements, and free from the defilement of birth, therefore all phenomena are essentially isolated, hence there is an isolated sameness.94

1.­64

The nature of suchness is not produced earlier and does not cease at the end, so all phenomena are unproduced and unceasing, hence there is a calm-from-the-beginning sameness.

1.­65

The subject of that ultimate nature is unelaborated perfect knowledge because it has that as its object. All phenomena are unelaborated, hence there is an unelaborated sameness.

1.­66

That ultimate nature is unmade. Ultimately there is no forsaking of one form of life and one set of aggregates and appropriating another set of aggregates. So, because there is no forsaking or appropriating, there is a no forsaking or appropriating sameness.

1.­67

Those imaginaries do not have an intrinsic nature that is dual in nature,95 so they are similar to an illusion and so on, hence there is a sameness as an illusion and so on.

1.­68

The thoroughly established nature does not exist as a falsely imagined existent nature and is not something nonexistent like a rabbit’s horns and so on either. Therefore, it is neither, hence there is an existent and nonexistent sameness.

1.­69

Because they thus realize the ten marks of sameness, they

had acquired forbearance for the sameness of all dharmas. P18k P25k

Those dwelling in the three meditative stabilizations that are gateways to liberation, endowed with a realization of the tenfold sameness, behold beings without a protector and feel great [F.13.a] compassion for them. Thus, those learned in the ultimate are yet seized by compassion and confront cyclic existence when they are inclined toward nirvāṇa. And so those who avoid cyclic existence and mentally confront nirvāṇa with the practice of wisdom, and avoid nirvāṇa and confront cyclic existence with the practice of compassion, gradually, as explained in The Ten Bhūmis,96 come to have a proper way of paying attention. This naturally weak and unowned compounded aggregate comes about because of possessing afflictions, and conditions being complete, but it cannot come about when there is no possession of afflictions and when conditions are not complete. Hence they think, “I have to make possession of the afflictions and completion of the conditions nonexistent; but beings who have no protector would then come to be ignored, so, in order to be of benefit to beings, I should not completely and totally put an end to the compounded aggregate.” In regard to those endowed with such wisdom and compassion dwelling in this attention, they actualize by way of appearance “standing unattached in the perfection of wisdom.”97 This knowledge is “forbearance conforming to the practice.”98 Thus standing in the perfection of wisdom, an appearance marked by standing without attachment, standing completely in this dhāraṇī knowledge, they even rule as wheel-turning emperors for the sake of beings, even as they pursue life without attachment. They demonstrate many types of enjoyment of sense pleasures, again doing so without attachment to them. They accumulate a wealth of worldly belongings for the sake of beings, without attachment to them. They cultivate the thirty-seven dharmas on the side of awakening, cultivating them without attachment to nirvāṇa. They meditate on uncompounded suchness, again meditating [F.13.b] without attachment to it. Because they have thus acquired the special knowledge of dhāraṇī that makes such skillful means paramount, they are those who

had acquired the dhāraṇī of nonattachment. P18k P25k

When they thus stand by standing without attachment, thinking that both cyclic existence and nirvāṇa are the same, exerting themselves totally for the sake of beings alone, they enter into the concentrations, deliverances, meditative stabilizations, and absorptions in order to help beings, but they do not take birth through their force. They transform those concentrations, deliverances, meditative stabilizations, and absorptions into just what will be of help to beings. Having thus transformed them for the sake of beings they produce the six clairvoyances: knowledge of the performance of miraculous powers, the divine eye, the divine ear, knowledge of the ways of thinking, knowledge that recollects previous existences, and knowledge that makes directly known the extinction of outflows.99

1.­70

Among these, knowledge of the performance of miraculous powers is of two types: transformative and magically creative. Among these, the transformative is causing the act of [the earth] moving, the act of [fire] burning, the act of the rain raining, and the act of [space] being pervasive;100 the act of changing one thing into something else; going, coming [through walls, etc.], shrinking or expanding; swallowing any physical object;101 appearing before anyone suitable, the act of appearing, the act of disappearing, or the act of controlling; eclipsing an opponent’s miraculous powers; and giving confidence, giving recollection, giving happiness, giving light, and anything else like those. The bodhisattvas do whatever beings require.

1.­71

As for the magically creative, they are of three types: magically created bodies, magically created speech, and magically created [F.14.a] objects.

1.­72

Among them, magically created bodies are any of the many types of magical creations that bodhisattvas demonstrate for the sake of beings: the appearances of gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, animals, ghosts, and hell beings, and of śrāvakas, pratyekabuddhas, bodhisattvas, and buddhas. They succeed in magically creating these different appearances for the sake of an infinite, incalculable number of beings instantaneously and simultaneously in an infinite, incalculable number of worlds in the ten directions.

1.­73

What is magically created speech? Here bodhisattvas make magically created sounds that are heard by gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, śrāvakas, and bodhisattvas assembled and arrayed as a retinue within the encircling girdle of mountains, up to as far away as the first thousandfold world system, the millionfold and the billionfold world systems, and an infinite, incalculable number of worlds in the ten directions. With those sounds they teach the Dharma to all beings in many ways. With other magical creations they set them to work, cause the sky to emit the sound of Dharma teachings, and exhort those who incline toward various objects.

1.­74

What are magically created objects? For the sake of poverty-stricken beings, bodhisattvas magically create food, drink, transportation, clothes, jewels, pearls, vaiḍūrya,102 and so on. To the extent they are needed, to that extent they come about, lasting as long as the power sustaining their truth is exerted. Thus, through their knowledge of miraculous powers [F.14.b] they help beings. Having motivated them with miraculous wonder-working powers, they introduce them to Buddhist doctrine. And they also help suffering beings in many other ways.

[B2]

1.­75

With knowledge that recollects previous existences they recollect the earlier behavior of beings, know what agrees with them, and teach them Buddhist doctrine. Alternatively, they recollect the supreme, marvelous behavior of bodhisattvas and demonstrate it perfectly, to perfectly engender faith in beings. They demonstrate to proponents of eternalism and nihilism what happened previously and destroy their views. With that knowledge they recollect their own previous existences; they also recollect the previous suffering existences of others, and they also cause others to recollect their previous suffering existences.

1.­76

With their divine ear they hear the pitiful sounds of suffering beings in hell, among the animals, the ghosts, and humans, and work to relieve their pains; or they hear different Dharma teachings in various buddhafields, or right here; or they hear many different sounds urging them on.

1.­77

With their divine eye bodhisattvas see the variety of wholesome and unwholesome behaviors of beings in the ten directions and do what is appropriate. They also behold many teachings of Dharma in many retinues of tathāgatas in the many different buddhafields.

1.­78

With knowledge of others’ thoughts they know others’ greed, hatred, and so on accompanying their thoughts and do what is appropriate. They know the different faculties, behaviors, dispositions, propensities, [F.15.a] and so on of beings and teach the Dharma appropriately.

1.­79

With knowledge of the extinction of outflows bodhisattvas know perfectly and properly that their own and others’ afflictions are extinguished, and they know perfectly and properly whether or not they have attained the extinction of their own afflictions, and whether or not others have attained the extinction of their afflictions. They also know perfectly what is and is not the means to extinguish their own and others’ afflictions and outflows. They know perfectly whether others’ attainment of the extinction of outflows is an unfounded conceit or is true. Perfectly knowing all that, bodhisattvas themselves realize the extinction of outflows. Bodhisattvas know perfectly things with and without outflows, and with just the knowledge of the extinction of outflows they stay together with all the afflicted dharmas with outflows, without themselves becoming defiled.

1.­80

Bodhisattvas have these six clairvoyances in lifetime after lifetime. Even when they are reborn as animals they do not lose them, so they are

with imperishable clairvoyant knowledges.103 P18k P25k

Bodhisattvas who have these six clairvoyances make an effort to help beings, and those beings they have helped experience a simultaneously arising pleasure, so they listen to the bodhisattva’s speech. Even at the cost of their life they do not go against the advice and instruction. Furthermore, they skillfully get Māra’s minions or tīrthikas and so on who bear ill will toward them to take their advice and instructions to heart. They even get those who are unwilling to listen to what they have to say by threatening them with splitting headaches and so on. [F.15.b] Bodhisattvas always see when it is the right time and it is not the right time and so on. Among the classes of beings there are none who are offended by the speech of the bodhisattvas. This is the very nature of the power of the dedication of the merit from the four ways of gathering a retinue and the merit of the perfections. Hence they are

with speech worth listening to.104 P18k P25k

To teach that bodhisattvas with these good qualities have a pure practice it says they are

not hypocrites P18k P25k

and so on.105

1.­81

It is impossible that those who have earlier entered onto a bodhisattva level would pursue wrong livelihoods, and this is particularly more so the case on the Vimalā level and so on.106 So why teach here that on the seventh level there is no pursuit of wrong livelihoods?

1.­82

There is no fault. Even though on lower levels they have already eliminated them, behavior that is pursued with effort is perfected here, so it has to be taught at the end.107 You should not take bodhisattvas standing on the seventh level as “with afflictions” and you should not take them as “without afflictions” either, because right there they absolutely eliminate afflictive behavior. Thus, the purity of their surpassing aspiration informs their physical actions, verbal actions, and mental actions. This total nonarising of all the physical, verbal, and mental actions that the tathāgatas criticize is a quality of the seventh level. Hence, to demonstrate that they do not engage in the physical actions of wrong livelihood it says they are “not hypocrites.” Because of wanting to gain something, the demonstration of a physical action that is a way of impressing another is called hypocrisy.108

1.­83

To demonstrate that they have no impure verbal actions it says they are

not fawners. P18k P25k

Acts of speech connected with gaining something, [F.16.a] speaking to gain something you really want, is fawning.

1.­84

To demonstrate that they have no impure mental actions it says they are

without thoughts of reputation and gain.109 P18k P25k

Praise, citation, renown, and “reputation” are synonymous. They are so called because they are without thoughts of gain or respect.

1.­85

Having taught that they have no impure practices, to teach that they have purified practices it says they are

Dharma teachers without thought of compensation.110 P18k P25k

This is said of those stirred by compassion and endowed with a thinking mind honed by wisdom who teach Dharma to help beings.

1.­86

Thus, having taught in these ways the qualities of those from the seventh level on down who practice signlessness with effort, now it says they are

with perfect forbearance for the deep dharmas P18k P25k

and so on, to teach the quality of standing effortlessly in signlessness. Thus, from the eighth level on up bodhisattvas cut the continuum of all effort and pass beyond all causal signs and conceptualization. They do so in a carefree way, without any effort at all. But even though they are totally at peace and expend no energy, they live a life for the sake of others because of the force of their previous prayers, and they realize the practices on the side of awakening.

1.­87

To teach that on the eighth level they have gained forbearance for the nonproduction of dharmas, it says they are those “with perfect forbearance for the deep dharmas.” Thus,111

completely free from the conceptual discriminations of mind, thinking mind, and consciousness, unhindered like space, with the comprehension of the wide-open nature they have gained forbearance for the nonproduction of dharmas. O bodhisattvas! The moment bodhisattvas with such a forbearance for that have reached the Acalā level, they gain the bodhisattva’s deep stations [F.16.b] that are hard to understand,112 undifferentiated, free from all causal signs,

and so on. There are no other stations deeper than such deep stations of bodhisattvas, so it says they have “perfect forbearance for the deep dharmas.”

1.­88

Wherever they go, bodhisattvas who have gained such forbearance go with fearlessness113 and without trepidation, be it into a retinue of persons of royal caste, brahmins, persons of business caste, persons of low caste, gods, or Brahmās, or into a retinue of monks, nuns, tīrthikas, or Māras, and speak without feeling shy.114 And why? It is because they have gained forbearance for the nonproduction of dharmas and therefore fully realize the nonproduction aspect of all dharmas. Therefore, they do not have the fear that comes from not knowing something when in the midst of a retinue. Apart from their residual impressions, they have eliminated all affliction, seeing it has not been produced, so they do not have the fear that comes from the afflictions. Hence it says they

had obtained the fearlessnesses. P18k P25k

1.­89

To teach that they are indomitable it says they

had transcended all the works of Māra. P18k P25k

They have transcended by far and transcended even farther than that all the works of Māra described below [5.­443 ff.], as well as the works of Māra described in other sūtras.

1.­90

They have

cut the continuum of karmic obscuration. P18k P25k

When it comes to their future lives, apart from the sorts of births they demonstrate because of compassion, as soon as they have attained this forbearance they have cut the continuum of the karmic obscurations that ripen into good or bad forms of life.

1.­91

They are

skillful in expounding the analysis of investigations into phenomena.115 P18k P25k

“Phenomena” are the aggregates, constituents, and so on, or dharmas known by special insight; [F.17.a] the applications of mindfulness, the right efforts, and so on, or the dharmas on the side of awakening; the ten powers, four fearlessnesses, and so on, or the buddhadharmas; and the result of the stream enterer path and so on, or gained dharmas. “Investigations” of them are into marks, functions, causes, results, number, proper meditative experiences, faulty ones, elements, defilements, purifications, comprehensions of suffering, eliminations of origins, cessations to be actualized, and cultivations of paths. They are also investigations into the outer dharmas: world systems arise like this, will perish like this, have perished like this; they form like this, they perish for that length of time, they stay like that,116 they last this length of time; these are hell beings, these are birthplaces of animals, these are ghosts, these are humans, these are in the desire realm, these in the form realm, these in the formless realm; these are how many of the smallest earth, water, fire, and wind atoms there are; just this is the measure of the height, breadth, width, and depth of the earth and so on; and just these are the four continents, just this is a thousand of them, just this is a million, and just this a billion. Similarly, the investigations are the sort that investigate the intentions, propensities, behaviors, beliefs, and faculties of all the worlds: who is less at fault, who more; who is in a lineage, who is not; who is definitely in a lineage, who is not; who is a candidate, who is not; who is mature, who is not; and who is free and who is not. These are [F.17.b] the “investigations into phenomena.” To “analyze” is to divide those phenomena described earlier into specific categories: “these are the aggregates, these the constituents, these the sense fields,” and so on. There are the categories117 when they have all been categorized, when they have been divided into many specific types. To “expound” is to teach them and make them understandable to others. “Skill” is intelligence. “Investigation into phenomena” is detailed and thorough knowledge of phenomena; “categorization,” or analysis, is detailed and thorough knowledge of content; “expounding” is detailed and thorough knowledge of languages; and “skill in expounding” is detailed and thorough knowledge of ready speech. Thus, it says they are “skillful in expounding the analysis of investigations into phenomena.”

1.­92

Having thus taught the eighth level qualities, to teach the qualities of the practice on the levels above, on the levels of those who are destined,118 it says they are those

with the prayer that is a vow made during an asaṃkhyeya of eons really fully carried out.119 P18k P25k

These are bodhisattvas whose “prayer that is a vow” made during “an asaṃkhyeya of eons” has been “really fully carried out.”

1.­93

What is this teaching? There are no appearances of inner physical bodies anywhere at all after the forbearance for the nonproduction of dharmas has been gained. The body of names120 does not operate in the form of intention, thinking mind, and consciousness; it remains perfectly in the form of emptiness. External dharmas‍—the three realms‍—do not appear at all; they are in a state of liberation that is the element of signlessness. For those who thus abide perfectly extinguished in suchness, no effort, movement, false projection, or thought construction occurs.

1.­94

If those great beings thus dwell totally in nirvāṇa, [F.18.a] in the nonexistence of an intrinsic nature, in primordial calm, in the intrinsic nature of the dharma-constituent, they would subsequently veer away from the attributes that would make them a buddha and from the welfare of beings.

1.­95

Response: The perfection of prayer that has been made complete during two incalculable eons, together with skillful means, becomes a concordant cause of compassion on account of which, at that time, in order not to veer away the maturation is developed,121 and those bodhisattvas again enter into the conventional. Those bodhisattvas who have entered into the conventional apprehend all inner and outer worlds just as at an earlier time. At that time, they practice the bodhisattva’s course of conduct and so on.


1.­96

Qualm: In that case, since at this level all affliction that is the origin of suffering does not exist, they do not accumulate the karma that gives rise to future lives. The force of the karma they accumulated previously is extinguished, as it is for worthy ones, so, given that a maturation cannot be apprehended in the absence of karma, how are they going to appropriate another future life? And given that above that level they are sure to swiftly and effortlessly reach the Tathāgata level in a single countless eon, how, in that case and during that period of time, will they abide in the form of anyone?

1.­97

Response: There is no fault, because here the commentators say that those perfections that bodhisattvas have previously completed during the two incalculable eons‍—the ones they have previously, through the perfection of skillful means, fully established in a form that is inexhaustible, and that they have through the perfection of prayer dedicated for the benefit of beings and perfect awakening‍—they all, after forbearance has been attained, are from then on developed into the form of a maturation.122 Thus, through those maturations bodhisattvas spontaneously, for as long as cyclic existence remains, [F.18.b] accomplish the welfare of others and perfect complete awakening. In just those forms that are developments of the maturations of their wholesome roots they take other rebirths; in just those forms of the maturations of their wholesome roots give many teachings in those lifetimes; and their many various types of magical creations work for the welfare of living beings, ripen the buddhadharmas, and cause them to reach the Tathāgata level.

1.­98

Therefore, this course of conduct is “a certain course of conduct”123 because it has been brought about through the force of a prayer that is a vow. The second course of conduct is certain in regard to the welfare of beings, because it is in the form of a maturation, and entering into it is not purposeless. Beings who have been brought to maturity by this course of conduct124 are certain in regard to the three vehicles, so it is said that all the courses of conduct done previously for the welfare of others do not amount to even a hundredth or even a thousandth part, and so on, of a bodhisattva’s certain course of conduct entered into even just for the length of a single day. Therefore, because they achieve that through the force of a prayer that is a vow it says that they are those “with the prayer that is a vow made during an asaṃkhyeya of eons125 really fully carried out.”

1.­99

“Really fully carried out” teaches “the concordant cause that is remaining on account of the immeasurables for beings, and the concordant cause that is standing in the clairvoyances by those who travel to buddhafields” and so on‍—the good qualities that are the concordant causes taught in other sūtras.

1.­100

Among these, in regard to the concordant cause that is love, it says they are

with smiling countenances P18k P25k

because it is in the nature of things that those who have entered into the certain course of conduct have smiling faces in lifetime after lifetime. That is, in order that undisciplined beings will believe in them their countenances never ever change.

1.­101

To teach the concordant cause that is compassion it says they are

forward in addressing others. [F.19.a] P18k P25k

Bodhisattvas go out of their way to greet126 even nonacquaintances who turn up unexpectedly, before, not afterward, to make them feel at ease.

1.­102

To teach the concordant cause that is joy it says they are

without a frown on their faces. P18k P25k

It is in the nature of things that they do not feel the kind of irritation that makes them frown, no matter what happens. When making an effort they do not get upset like that. They do not become impatient like that with others; they do not get disturbed.

1.­103

Now, with

skillful in communicating with others in chanted verse P18k P25k

and so on, it teaches the good quality of the concordant cause that is the clairvoyances of those who travel to buddhafields. When bodhisattvas travel to buddhafields, along the way, either in their own form or in a magically created form, they teach and inspire others with the Dharma by chanting it in verse. Furthermore, having come into the presence of the tathāgatas they chant praises of them in verse and respond to their questions in verse. This demonstrates that they have attained perfect speech.

1.­104

To teach that they have attained perfect thought it says

without feelings of depression. P18k P25k

This is to teach that some bodhisattvas stationed on lower levels who have not completed the accumulations, and still have thought constructions when they pay attention, feel depressed in the presence of bodhisattvas stationed on higher levels and by tathāgatas, because their qualities are superior. These, however, gain ten controls over lifespan, mind, necessities, action, birth, prayer, belief, the miraculous powers, knowledge, Dharma, and absolute purity,127 and never have thoughts that feel depressed. Thus it says “without feelings of depression.” [F.19.b]

1.­105

To teach the matured four detailed and thorough knowledges obtained by those with correct understanding it says

without losing the confidence giving a readiness to speak. P18k P25k

1.­106

Therefore, as it is said, they are great Dharma preachers:128

Stationed on the Sādhumatī level, bodhisattvas act as great Dharma preachers, guarding the Dharma treasury of the tathāgatas. Having reached the rank of a Dharma preacher, in possession of an immeasurable skill in knowledge they teach the Dharma with words produced by the four detailed and thorough knowledges. The four unbroken detailed and thorough knowledges are continuously and always operating in them.

1.­107

And so on. It also says,129

They teach the Dharma in a skillful voice that is endowed with a million immeasurable special properties, up to through the immeasurable doors of the divisions of the confidence giving a readiness to speak.

Thus it says “without losing the confidence giving a readiness to speak.”

1.­108

To teach that they have gained the skill of going into assemblies, it says they are

endowed with fearlessness when surpassing endless assemblies.130 P18k P25k

1.­109

Thus, following the order in The Ten Bhūmis,131 there is an immeasurable skill in the workings of miraculous power, immeasurable skill in knowledge, immeasurable skill in confidence giving a readiness to speak, immeasurable skill in the manifestation of light rays, immeasurable skill in providing answers to questions, immeasurable skill in speaking in a voice with special properties, immeasurable skill in teaching the Dharma, immeasurable skill in the meditative stabilizations and dhāraṇī doors, immeasurable skill in a secret course of conduct, immeasurable skill in the divisions of the doors of the Dharma, immeasurable skill in miracles, immeasurable skill in the ten controls,132 immeasurable skill in objects under a buddha’s controlling power, immeasurable skill in speaking about practices on the side of awakening, [F.20.a] immeasurable skill in speaking about world systems, immeasurable skill in speaking about the mass of beings, immeasurable skill in speaking about the mass of those to be trained, immeasurable skill in speaking about the dharma-constituent, immeasurable skill in purifying buddhafields, and immeasurable skill in all objects within the range of the buddhas that they should enter into. Bodhisattvas extremely skilled in these twenty skills do not get anxious whatever the assembly they go into, proceeding as the seven: as lions, brahmins, and tathāgatas; fearless like the sky; with confidence; as the dominant bull; and without attachment to anything. No one eclipses them, and there is no one whom they do not eclipse, so it says of them that they are “endowed with fearlessness when surpassing endless assemblies.”

1.­110

It says they are

skilled in going forth during an ananta of one hundred million eons. P18k P25k

This teaches the concordant cause that is the perfection of perseverance in its matured form. Thus, bodhisattvas who have gained the matured perfection of perseverance do not entertain the idea that what is difficult to do is indeed difficult to do. They do not feel oppressed by what is beneficial for beings. While they strive and make an extremely great vigorous attempt many eons pass, up to a hundred thousand million billion eons pass, as in the statement, “When our Lord Śākyamuni was a bodhisattva he passed nine eons serving the buddha called Puṣya.” Thus, while making an extremely great effort a hundred thousand million billion eons pass, [F.20.b] but no one can go beyond an asaṃkhyeya of eons. Hence it says they are “skilled in going forth during an ananta of one hundred million eons.”

1.­111

It teaches these good qualities of the practice of the certain course of conduct in that way. In order to teach the supreme qualities of the level above, it says they are

understanding phenomena to be like an illusion, a mirage, a reflection of the moon in water, a dream, an echo, an apparition, a reflection in the mirror, and a magical creation. P18k P25k

This teaches that they have gained the sarva­dharma­pravicaya meditative stabilization, the concordant cause that is the matured perfection of wisdom. Thus, they have realized that just as illusions and so on are totally nonexistent, yet can be apprehended, similarly all phenomena are just like that. Since trainees have a variety of beliefs and aspirations it teaches with eight illustrations that are numbered relative to certain people,133 or in order to eliminate eight doubts.134


1.­112

However, there is a qualm: If you have taken phenomena to be nonexistent, how could you apprehend them through the power of their shapes and so on; and having apprehended phenomena that are not apprehendable, how could minds and mental factors come about? If phenomena do not exist, how could they appear to arise and disintegrate? If phenomena are nonexistent, how do the conventions of eating, drinking, giving, receiving, happiness, suffering, and so on become accepted; how could a collection of words and a collection of sentences and so on come about; how could things come about from causes and conditions; how could resultant features similar to the causes come about; and how could the activities of going and coming and so on come about?

1.­113

The illusion illustration is for this: “If phenomena are nonexistent how could there be shapes and so on?” To illustrate, just as a magician makes a show of a herd of elephants, a herd of horses, chariots, [F.21.a] and infantry, mountains, food and drink and so on through the power of shapes, even though they do not actually exist, similarly with all phenomena.

1.­114

But how do the minds and mental factors that apprehend those come about?

To illustrate, just as mistaken minds and mental factors operate when beings apprehend a mirage, similarly with all phenomena.

1.­115

But how do they arise and disintegrate?

This poses no problem, because all phenomena are unproduced and unceasing. To illustrate, just as there is the appearance of a reflection of the moon in water when the moon appears in the sky, and just as there is no appearance when it does not appear, even though it has no actual reality at all, similarly with all phenomena that appear when there are residual impressions left by the imagination of the unreal. They do not appear when they are not there, and hence are all unproduced and unceasing.

1.­116

How do ordinary conventions come about?

To illustrate, just as eating, drinking, dressing, giving, receiving, happiness, suffering, and so on appear in a dream without ultimately being apprehended, similarly with all conventions.

1.­117

How do collections of words and collections of sentences come about?

To illustrate, an echo has no essential reality as a sound, but just as one apprehends sounds from mountains and ravines that do not speak, similarly with the issuing forth of language.

1.­118

How do things come about from causes and conditions?

To illustrate, when the sense faculty is harmed, even though there are no matted falling hairs, they appear; from a place with certain particular features the city of the gandharvas and so on appears; because of the special features of a meditation the signs of extinction and so on appear; and because of the special features of thought constructions overcome by desire, sorrow, fear, and so on there are the particular appearances of conceptualized forms and so on. Even though they come about from causes, they do not exist. Similarly, all phenomena [F.21.b] come about from causes but do not exist.

1.­119

Given that they do not exist, how is a son produced from a father, fruit from the pits of the fruit of mango trees and so on‍—how do results similar to causes come about?

To illustrate, just as you apprehend a reflection in a mirror from the appearance of a face and so on that is its cause, even though it does not exist, similarly with all phenomena.

1.­120

How do activities come about?

Just as magical creations appear to have physical activities‍—going, coming, and so on‍—and verbal activities, even though they do not exist, similarly with all phenomena.

1.­121

Alternatively, there are eight marks: the mark of emptiness, the mark of signlessness, the mark of wishlessness, the mark of the absence of an intrinsic nature, the mark of a dependent origination, the mark of an apparition, the mark of a falsely imagined phenomenon, and the mark of a dependent phenomenon. Among these, the nonexistence of the illusory elephants and so on is emptiness; a mirage and so on that is mistaken for water and so on is signlessness; a reflection of the moon in water that has no standing anywhere is wishlessness; a dream is the absence of an intrinsic nature; an echo arises dependent on space, mountains, caves, and so on; apparitions are appearances out of the void; reflections in the mirror have a standing in the face alone‍—they appear as if they are standing in the mirror over there. Similarly, imaginary phenomena appear as if they are standing over there away from the consciousness. Dependent phenomena are produced dependent on conditions, like, as an analogy, magical creations that are produced dependent on the magician. You should construe them like that.

1.­122

They are

skillful in comprehending the thoughts, conduct, and beliefs of all beings and subtle knowledge.135 P18k P25k

This teaches that by means of the concordant cause that is the perfection of knowledge, the sarva­sattva­citta­caritānugata and the dharma­dhātu­praveśa meditative stabilizations are produced.136 [F.22.a] With the former of these meditative stabilizations they “comprehend,” with a single act of knowledge and in a single instant, the different “thoughts,” “conduct,” and “beliefs” in all their variety137 of as many beings as there are included in the category of being, in all world systems all gathered together. Having comprehended them, they understand in a single instant the means to train them and cause them to practice accordingly.

1.­123

Second, when they have gained the dharma­dhātu­praveśa meditative stabilization,138

they understand the many kinds of “subtle knowledge”139 of the tathāgatas, worthy ones, perfectly complete buddhas; that is, knowledge that enters into subtle conduct, knowledge that enters into subtle death and rebirth,140 knowledge that enters into subtle conception,141 knowledge that enters into the subtle leaving of the womb,142 knowledge that enters into the subtle sports education as a young boy,143 knowledge that enters into subtle renunciation, knowledge that enters into subtle full awakening, knowledge that enters into the subtle turning of the wheel of Dharma, knowledge that enters into the subtle employment of sustaining power over the lifespan,144 knowledge that enters into subtle complete nirvāṇa, knowledge that enters into maintenance of the doctrine,145 and knowledge that enters into the subtle secrets of the tathāgatas. These subtle secrets of the tathāgatas are as follows: secret of body, secret of speech, secret of mind, secret insight into when is and is not the right time, secret prediction of bodhisattvas, secret attracting and subjugation of beings, secret division of vehicles, secret distinguishing of the conduct and faculties of beings, secret entry into doing and what is to be done, secret conduct and full awakening, and secret [F.22.b] comprehension of the basic nature.

Having combined those two knowledges146 together it says they are “skillful in comprehending the thoughts, conduct, and beliefs of all beings and subtle knowledge.”

1.­124

With unobstructed thoughts P18k

teaches obtaining the concordant cause that is the perfection of power. Thus, when they have gained power in its essential matured form their minds become unobstructed by anything. What are those powers? They are147 the power of intention because they are without the origination of all afflictions; the power of surpassing intention because they have purified the levels’ knowledge;148 the power of dhāraṇī because they possess the quality of nonforgetfulness; the power of meditative stabilization because they never waver; the power of clairvoyance because they are skillful in analyzing conduct in limitless world systems; the power of faculties because they have gained the fulfillment of all their desires; the power of confidence giving a readiness to speak because they are skilled in the examination and analysis of all the buddhadharmas; the power of prayer because they practice without forsaking the conduct for all the buddhadharmas; the power of perfection because they do not forsake the conduct that will bring their own buddhadharmas to maturity, that will mature all beings, and that will benefit all beings; the power of great love because they do not forsake the effort to rescue all beings; the power of great compassion because they relieve all the suffering of all beings; the power of the true nature of dharmas because they come face to face with the true nature of dharmas that are like illusions and so on; and the power of the sustaining power of all the tathāgatas because omniscience in all its aspects has become manifest. They are in possession of just these powers that the Sūtra has described, so they have gained the true nature of dharmas that is unobstructed [F.23.a] by anything, and therefore it says “with unobstructed thoughts.”

1.­125

They are

endowed with extreme patience. P18k P25k

Immediately after they have gained the sarva­jña­jñāna­viśeṣābhiṣekavat149 meditative stabilization, bodhisattvas stationed on the Dharmameghā level receive consecration with the light rays of the tathāgatas of the ten directions on the precious great king of lotuses.150 Immediately after that all the patience they have gained earlier becomes extremely purified, and the hundred thousand meditative stabilizations‍—śūraṃgama and so on‍—the hundred thousand dhāraṇī doors‍—akṣayakaraṇḍā and so on‍—and the forbearance for the immeasurable objects within the range of the buddhas arise. This is “just a sample” of omniscience because those have arisen.151

1.­126

Skilled in causing entry into reality just as it is152 P18k P25k

teaches that they have gained the ten knowledges of causing entry by means of the concordant cause that is the perfection of knowledge:153

1.­127

They understand perfectly correctly and well the knowledges that cause entry because they understand the many kinds of knowledge of the tathāgatas, worthy ones, perfectly complete buddhas that cause entry‍—that is, the knowledge that causes entry through the way of a child, the knowledge that causes entry through dust atoms, the knowledge that causes entry through complete comprehension of the collection of buddhafields, the knowledge that causes entry through the complete comprehension of the thoughts of the collection of beings, the knowledge that causes entry through the complete comprehension that has gone everywhere, the knowledge that causes entry by demonstrating conduct opposite to what is expected, the knowledge that causes entry by demonstrating conduct that goes with the grain, the knowledge that causes entry by demonstrating conduct that goes against the grain, the knowledge that causes entry by demonstrating inconceivable conduct the worldly can understand and inconceivable conduct,154 and the knowledge that causes entry by demonstrating conduct śrāvakas can understand, pratyekabuddhas [F.23.b] can understand, bodhisattvas can understand, and tathāgatas can understand. Children of the Victor! Therefore, since the omniscience155 of the lord buddhas is vast and immeasurable, the knowledge that causes entry of those standing here is immeasurable too.

This all means “skillful in the reality just as it is of all that is unsurpassed.”

1.­128

To teach the concordant cause that is the perfection of prayer it says

having appropriated all the endless arrays of the buddhafields through prayer and setting out.156 P18k P25k

Because of the prayers they have previously made‍—“The endless arrays that there are in all the buddhafields such as the Sukhāvatī, Padmavatī, and Arciṣmatī buddhafields, may mine be like them! Or, may mine surpass them!”‍—and what they have caused to occur with their great perseverance because of making those prayers, it has now been appropriated within the form of a maturation.157

1.­129

With the meditative stabilization recollecting buddhas in an infinite number of world systems constantly and always activated P18k P25k

teaches the concordant cause that is the perfection of meditative concentration. It means that because of the force of having earlier cultivated the meditative stabilization that recollects the buddhas, now they are everywhere, always; they are not separated from the presence of all those buddhas in countless, infinite world systems and effortlessly, in a mere instant, are face to face with them.

1.­130

They are

skillful in soliciting innumerable buddhas. P18k P25k

This means that they are skilled in going into the presence of the lord buddhas abiding in countless, infinite world systems and requesting them to turn the wheel of the Dharma, and in requesting those who want to pass into complete nirvāṇa [F.24.a] to stay for a long time.

1.­131

Skillful in eliminating the various views, propensities, obsessions, and defilements P18k P25k

teaches the concordant cause that is in harmony with the perfection of skillful means. They see the different aspirations, propensities, conduct, beliefs, and faculties of beings and are skilled in persistently eliminating their views and so on as appropriate. Hence it teaches that they know the range of the tathāgata’s powers as well.158

1.­132

Skillful in accomplishing a hundred thousand feats through meditative concentration P18k P25k

teaches that they have gained mastery over the matured clairvoyances. through the power of their meditative stabilization they are skilled in playing with the clairvoyant knowledges in one hundred thousand ways. It says:159

1.­133

Having gained mastery over such knowledge, with well-examined knowledge and clairvoyant knowledge, as they wish, they make world systems that have contracted expand with their sustaining power, and make world systems that have expanded contract. With their sustaining power, as they wish, they make defiled world systems pure, and make pure world systems defiled; similarly, as supreme leaders, they produce world systems that are spacious, huge, immeasurable, fine, gross, inverted, upside-down, uniformly flat, and so on, and sustain them with their sustaining power. With their sustaining power, as they wish, they put an entire world system and its encircling girdle of mountains into a single dust atom, and they display that performance without making the dust atom any bigger. With their sustaining power they put two, three, four, or five world systems, up to an inexpressible [F.24.b] world system, into a single dust atom, all with their encircling girdles of mountains; and without making the dust atom increase they demonstrate that performance [in reverse].160 As they wish, they display the array of two world systems, up to the array of inexpressible world systems, in one world system. As they wish, they display the array of one world system in two world systems, up to inexpressible world systems. They display in one world system as many beings as there are161 in world systems up to the inexpressible, but without injuring the beings. They display as many beings as there are in one world system in inexpressible world systems, but without injuring the beings. As they wish, they array beings arrayed in inexpressible world systems on a single strand of hair, but without injuring the beings. As they wish, they display a single array of the objects of all the buddhas on a single strand of hair; as they wish, they display up to inexpressible arrays of the objects of all the buddhas. They, as they wish, magically create in a single instant as many bodies as there are dust atoms in inexpressible world systems. They display on each of those bodies that many arms, offer worship to the buddhas in the ten directions with them, and with each of them strew handfuls of flowers over the lord buddhas, as many as the grains of sand in the Gaṅgā River, and, as with the flowers, similarly perfumes, [F.25.a] flower garlands, creams, powders, robes, parasols, flags, and banners. Through their sustaining power they sustain on each of those bodies that many heads, and through their sustaining power they sustain in each head that many tongues. With each of those tongues they extol the buddhas. Having produced the thought of awakening, each goes pervading the ten directions.162 They also, just by the production of the thought, sustain with their sustaining power infinite, perfect full awakening, up to the great arrays of parinirvāṇa. With their sustaining power they sustain infinite bodies in the three periods of time; they sustain infinite arrays of buddhafields of infinite lord buddhas in their bodies; they sustain in their bodies all the destruction and unfolding of world systems. They emit the wind firmaments163 from a single pore of their bodies, but still without injuring beings. As they wish, with their sustaining power they sustain the world system as far as the waters as a single mass of water,164 and on that sustain the great lotus, pervade endless world systems with the array of light that shines from that lotus, and display the great branched-tree of awakening, up to exhibit the omniscience endowed with all the finest aspects. With their sustaining power they sustain in their bodies the light of jewels, lightning, the sun, and the moon of the ten directions, up to all shining light. With a single puff of breath they shake endless world systems in the ten directions but without scaring165 beings. And with their sustaining power they sustain in the ten directions destruction by wind, fire, and water; and in line with their intentions, they sustain, as they wish, the adornment of [F.25.b] the physical form-bases of all beings. With their sustaining power they sustain their body in the body of the tathāgata; sustain the body of the tathāgata in their body; sustain their own buddhafield in the body of the tathāgata; and sustain the body of the tathāgata in their own buddhafield. Thus they demonstrate a hundred thousand immeasurable and innumerable, endless amusements such as these.166

1.­134

Therefore, it says that they are “skillful in accomplishing a hundred thousand feats through meditative concentration.”

1.­135

Thus, the magically created body of the Tathāgata dwelt at Rājagṛha with the monks, nuns, laymen, and laywomen. As for the complete enjoyment body of the Tathāgata, it dwells with the bodhisattvas who are serving it, so it has given an exposition of the retinues of the two tathāgata bodies.

Introduction unique to the Perfection of Wisdom

1.­136

Having fully taught the introduction common to all sūtras, now, to teach the special feature of the introduction when this perfection of wisdom is being explained, it says:

1.­137

Thereupon the Lord, having himself arranged the lion throne, P18k P25k

and so on. The arrangement of the seating posture has two parts: the arrangement of the lion throne, and the arrangement of the cross-legged posture.167 “Thereupon the Lord, having himself arranged the lion throne” teaches the lion throne.

1.­138

Sat down with his legs crossed, holding his body erect, P18k P25k

and so on, teaches the cross-legged posture.

1.­139

Why does he himself arrange the lion throne? Because of two things: he does so to demonstrate that a unique discourse is greatly worthy of worship, and he does so to tame the retinues.168 In many other sūtras it is as follows: they say that when the Lord is teaching to those in the Śrāvaka Vehicle he sits on a seat arranged by śrāvakas; when teaching to those in the Great Vehicle he sits on a seat arranged [F.26.a] by bodhisattvas. When it comes to this Dharma discourse, the Lord himself arranges the seat because it is a unique discourse. It shows: “Only I myself can be comfortable on this, so it goes without saying only I can give the discourse.” Furthermore, here he tames many who have to be tamed. They have different beliefs and aspirations, so he himself arranges his seat to make a seating arrangement in harmony with them all.

1.­140

It also explains the Dharma posture in three parts: in harmony with physical meditation he sits cross-legged because physical pliancy has to be produced; in harmony with mental meditation the body is erect because mental pliancy has to be produced; and in harmony with meditative stabilization there is a direct application of mindfulness because there has to be single-pointedness.

1.­141

Why does it teach that he focuses his mind?169

He is not in fact focusing his mind. It is in the nature of tathāgatas that they abide in this way, not otherwise. Even though tathāgatas are always in equipoise they demonstrate this conduct for those to be trained, so it has a purpose because it causes others to think, “If even the lords abide in such a practice it goes without saying that we should do so as well.”

[B3]

1.­142

This introduction, furthermore, teaches in three ways:170 with miraculous powers of meditative stabilization, miraculous wonder-working powers, and miraculous dharma-illuminating powers. Among these, the miraculous power of meditative stabilization is twofold based on two meditative stabilizations: the miraculous power of the meditative stabilization called the samādhirāja, and the miraculous power of the meditative stabilization called the siṃhavikrīḍita. There are also two miraculous wonder-working powers: wonder-working by means of magical creation and wonder-working by means of sustaining power. [F.26.b] And there are two miraculous dharma-illuminating powers as well: the miraculous power of teaching in many world systems, and the miraculous power of assembling a retinue.

1.­143

Among these, starting from

entered into the meditative stabilization, samādhirāja by name, P18k P25k

up to

then the Lord, seated on that very lion throne, P18k P25k

teaches the miraculous power of the samādhirāja meditative stabilization; and from

1.­144

entered into the meditative stabilization called “siṃhavikrīḍita” P18k P25k

up to

thereupon the Lord exhibited an ordinary bodily form, like that of beings in the great billionfold world system171 P18k P25k

teaches the miraculous power of the siṃhavikrīḍita meditative stabilization. From “exhibited an ordinary bodily form, like that…” up to

strewed near, strewed in front, and strewed all around172 P18k P25k

and so on teaches wonder-working by means of magical creation; then, from

1.­145

stayed there like a second story made of flowers and so on, with the dimensions of the great billionfold world system P18k P25k

up to

thereupon the Lord, seated on this very lion throne P18k P25k

teaches wonder-working by means of sustaining power. Then, from173

1.­146

smiled once again P18k P25k

up to

saw… the Tathāgata Śākyamuni, together with his community of monks and together with a retinue of bodhisattvas174 P18k P25k

teaches the miraculous power of teaching in many world systems; and from

1.­147

then in the east, beyond as many world systems as the sand particles in the Gaṅgā River P18k P25k

up to175

when the Lord understood that the world with its celestial beings, Māras P18k P25k

and so on,176 teaches the miraculous power of assembling a retinue.

1.­148

Now, in regard to these, the teaching about the miraculous power of the samādhirāja meditative stabilization [F.27.a] is a teaching in four parts: radiating light from the major and minor parts of the body, radiating light from the pores of the body, radiating natural light, and radiating177 light from the tongue.

1.­149

In regard to “entered into the meditative stabilization, samādhirāja by name,” why does the Tathāgata enter into meditative equipoise? Does he accomplish anything while not in meditative equipoise? Does he not practice?

It is not that tathāgatas do not practice, but tathāgatas do not delight in distraction, which is not becoming, so they are always in meditative equipoise. Thus, being absorbed in meditative stabilization like this is their natural state. And why has he entered into just this meditative stabilization and not some other? Because this meditative stabilization accomplishes all aims. Therefore, it says

the meditative stabilization… in which all meditative stabilizations are put. P18k P25k

This means that just this one meditative stabilization is able to accomplish all of the activities of every other individual meditative stabilization completely. And it says

included, and by being encompassed come to meet. P18k P25k

They are “included” because of their intrinsic nature; they “come to meet” because of their work. The good qualities of this meditative stabilization can be known in detail from the sūtra called The King of Samādhis Sūtra. Hence, with the name king of meditative stabilizations it is taught through a creative explanation as well.178

1.­150

With what is such a meditative stabilization accompanied? What kind of mark does it have? It is free from applied and sustained thought, and from joy and happiness;179 it is accompanied by equanimity; and its mark is immovability.

1.­151

Why, then, is it not called the “fourth concentration”?180

The “fourth” is just an expression contingent on a first, second, and third. [F.27.b] In the absence of anything higher that has to be produced, tathāgatas do not enter absorption into meditative equipoises in a series, so there is no “first” and so on, and hence it does not get the name “fourth.” The samādhirāja is stated to be “not moving” because it is marked by the mere partial immovability.181 That meditative stabilization is not enjoyed in the form, desire, or formless realms. It is called “meditative stabilization” because it is accompanied by equanimity without outflows and is in the form of a single-pointed mind. Furthermore, based on specific actions they are simply given different names such as śūraṅgama, siṃhavikrīḍita, samādhirāja, sarva­dharmātikramaṇa, vilokita­mūrdhan, and so on. There is no division into different entities.

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

1.­152

Having thus taught the entrance into meditative stabilization, to teach that light radiates out from the major and minor limbs of the body it says

he beamed with his whole body. P18k P25k

Here, take “beamed” as unfurled, in the sense of making it possible for light rays to emerge and radiate out from all the major and minor limbs. Tathāgatas do not exert themselves by thinking, “I am going to do it,” but rather, when there is a need for something, they accomplish it through the force of their meditative stabilization. The force of the previous prayer that is a vow has fully taken hold of the meditative stabilization. You should know that those who recite the Buddha’s words have such knowledge and use such locutions as “the Tathāgata did that” and “the Tathāgata said that” just to make it conventionally acceptable.

1.­153

Issued sixty sixty-one hundred thousand one hundred million billion rays‍— P18k P25k

the “sixty” is repeated twice because there are the two soles of his feet.

1.­154

But why does it say exactly sixty? [F.28.a] There are so many light rays, so many to train, so many needs that it would be right to say “a hundred thousand one hundred million billion.” So why does it specify exactly sixty?

Understand as follows. It is said that the light rays of a tathāgata are, by nature, in six colors: blue, yellow, red, white, saffron, and clear light, and when light rays of those six colors radiate out into the ten directions, because of the ten different directions they become sixty.

1.­155

But the emergence of a single light ray is capable of accomplishing all aims, is it not? So why do light rays emerge from all the major and minor limbs? Indeed. But still a great exertion is exhibited in order to demonstrate a great show of respect for the discourse.

1.­156

From the śrīvatsa mark‍— P18k P25k

great bodhisattvas and tathāgatas have symbols such as the śrīvatsa, the svastika, and so on in their heart region.

1.­157

These light rays do two types of work: they do the work of illuminating world systems and they do the work of helping beings. The Sūtra itself teaches them sequentially.182

1.­158

They

became irreversible from the unsurpassed, perfect, complete awakening. P18k P25k

In regard to this, you should know they become irreversible through the power of the previous prayers of the lord buddhas.

Second, radiating light from the pores of the body

1.­159

Thereupon all the Lord’s hair pores‍— P18k P25k

this too is just to show respect, because faith-followers who come afterward will think, “The Tathāgata radiates light rays like this from each of his hair pores, that is, he gives this discourse having shown it great respect.” So, it is helpful to those at a later time because it gives rise to faith. You should know these light rays also do two types of work.183

Third, radiating natural light

1.­160

What is the difference between a tathāgata’s184 [F.28.b] natural splendor and light rays?

Light rays come from within; splendor comes from the outer skin. Alternatively, light rays come when knowledge radiates out; splendor comes when color radiates out, because the treatises also say that a buddha’s light rays arise when the Dharma is perfectly understood at the site of awakening. And a sūtra says, “The moment they are stirred by the thought, ‘When lord buddhas teach the Dharma, most previously have explained such a Dharma as this,’ light rays emerge.” So, you should know that when the light of knowledge emerges from within, light rays also arise. And you should be aware that natural light also does the two types of work.

Fourth, radiating light from the tongue

1.­161

The miraculous power of illumination with the tongue is demonstrated to presage the teaching of Dharma. The radiance from the tongue also signifies the teaching of Dharma. The emergence of lotuses from those light rays is a sign that bodhisattvas [who listen to the teaching] have definitely entered into flawlessness. The buddhas emerging from them and teaching Dharma signifies that those lotus bodhisattvas, when they bloom and grow into right and perfect complete awakening, will teach such Dharma in the different directions.

1.­162

He185

entered into the meditative stabilization called siṃhavikrīḍita P18k P25k

and so on teaches the two miraculous powers of meditative stabilization. These miraculous powers, furthermore, show the twin aspects of cleansing the container world and helping the world of inhabitant beings.

1.­163

The activity of cleansing the container world is for worship of the discourse. The demonstration of this cleansing is in five parts:186 shaking, quaking, stirring, rising, and sinking. Among these is shaking. Just as the human body does not shake, but still the legs and the arms [F.29.a] and so on quake, so too there is shaking when a region stirs. That same person [who has a human body] turns like a turning wheel. Like that, when the whole disk rotates it is quaking.

1.­164

With the force of wind, the trees stir. Like that, when everything stirs on its own it is stirring. Each of those is subdivided into three: small, middling, and large. Of them, first there is a gentle shaking, then one more forceful than that, a great shaking, then one even more forceful than that, a violent shaking. Then, after that there is a quaking, but not rapidly, then more rapidly, a great quaking, and after that very rapidly and for a long time, a violent quaking. You should apply and explain them like that.

1.­165

Then, when the mountains at the edges‍—the girdle of mountains, the great encircling girdle of mountains, and so on‍—became elevated and the middle remained as it was, the edges rose up while the middle sank; when the middle became elevated and the mountains remained as they were, the middle rose up while the edges sank.

1.­166

It then says

it became soft and oily, producing ease for all beings, P18k P25k

that is, produced amazement: the huge mountains and so on became soft; all the branches of the trees and so on became oily; the wind made all beings feel at ease. Construe it like that.

Helping the world of inhabitant beings

1.­167

Then, because it was a benefit for all worlds, it says

the continuum of the hells and so on was cut, P18k P25k

and so on. It also says

all the places that preclude a perfect human birth disappeared P18k

and so on. The meaning of a good situation and the freedoms is the same because “places that preclude a perfect human birth” are situations precluding clear realization. There are, furthermore, eight of these: birth in hell; birth as an animal; [F.29.b] birth as a ghost; birth as a barbarian in a border area; birth in a formless and thought-free existence; birth as a blind, deaf, or mute person and so on; birth with a wrong view; and birth during an eon when there is no buddha.

1.­168

How does birth in a formless and thought-free existence disappear?

Those reborn in just that place that does not preclude a perfect human birth are not born there. Therefore they are also “places precluding a perfect human birth.” They have “disappeared.” It is not that their continuum has been cut.

1.­169

That all the beings acquire eyes and so on in this way comes about through the power of the previous prayers of the buddhas.

1.­170

It says

the lord buddhas in other buddhafields cried out cries of delight. P18k

“Cries of delight” (udāna) are words stirred by delight. To illustrate, just as the upward-rising vital wind (udāna) comes out involuntarily,187 similarly, words stirred through delight in the increase in Dharma are caused to rise up, as it were, so they are “cried out.”188 Seeing in this buddhafield that the lazy, the disadvantaged, and those born in states of woe have become perfectly endowed with such excellent knowledge, “Ah!”‍—the buddhas “cried out cries of delight” that the self-discipline, calming, restraint, observance of celibacy, and so on, engaged in when they themselves were bodhisattvas, are amazing, because through the force of dedicating them, even those who are disadvantaged like that have become

endowed with such knowledge. P18k P25k

1.­171

Self-discipline P18k P25k

is restraint of the sense faculties; “calming” is the calming of afflictive emotions with meditative stabilization and so on;

restraint P18k P25k

is being bound by the code of the confession and restoration observance;

to observe celibacy P18k P25k

is to exercise restraint where it is expected of a monastic and so on; and [F.30.a]

nonviolence toward living creatures P18k P25k

is to cultivate love and so on. The result of restraint of the sense faculties is that there are no people who are blind, deaf, dumb, and so on;189 the result of meditative stabilization and so on is that

the insane regained their senses, those with distracted thoughts became one-pointed in their thoughts, P18k P25k

and so on. The result of being bound by the code of the confession and restoration observance and so on is that

the naked found clothes, the poor found wealth, the hungry found food P18k P25k

and so on. The result of observing celibacy is giving up the ten unwholesome paths of action and completing the ten wholesome paths of action and hence being free from stain and so on. The result of cultivating love and so on is they

considered every being in the same way as they considered their mother, father P18k P25k

and so on, gained

ease P18k P25k

in assemblies, and gained

knowledge. P18k P25k

1.­172

When it says

his light, color, brilliance, and glory, P18k P25k

it is that his light is shining and blazing, the color is of his beautiful skin, the brilliance his force, and glory his pleasing shape and so on.

1.­173

Why does it say “towering over… shining forth, gleaming, dazzling, and shedding light”P18k ?

At that time, the Tathāgata thinks about such a great spectacle to produce respect for the Dharma discourse. The idea is that this is said because at that time such an attitude is produced in the minds of all beings.

1.­174

Towering over with light he is

shining forth; P18k P25k

towering over with color he is

gleaming; P18k P25k

towering over with brilliance he is

dazzling; P18k P25k

and towering over with glory he is

shedding light. P18k P25k

As for

with his light, P18k P25k

he towers over the Brahmās because they feel proud of their light. With

color P18k P25k

he towers over the gods; with

brilliance [F.30.b] P18k P25k

he towers over the classes of Māras and tīrthikas;190 and with

glory P18k P25k

he towers over humans.

1.­175

Next is the demonstration of miraculous wonder-working powers. The demonstration, furthermore, is of the miraculous wonder-working power by means of magical creation.

1.­176

Thereupon the Lord exhibited an ordinary bodily form, like that of… P18k

This means there was not even a single unfortunate being within this encircling range of a billion mountains, no Brahmā, god, Māra, or human, in front of whom the Tathāgata did not appear. “Like that of…” means that, to set them at ease, he appeared in front of them the same size as they were. An “ordinary bodily form” means a “natural bodily form.”191 What sort of natural bodily form is it? It is

the body of the Tathāgata you can never see enough. P18k

1.­177

And what is “the body of the Tathāgata you can never see enough”? The body of the Tathāgata is one whose color is unlike the color of human or celestial bodies; it is one whose color is unlike anything that exists anywhere in the world. Everybody understands that even though its color appears, it is not like the color of their own bodies. And so too with the flesh, bones, hair, and nails‍—they are not like those of other beings. Even though they appear similarly, all ordinary beings are unsure. That body thus appears to be a body, but ordinary persons are not sure what kind of thing it is. So, this extremely radiant and vast body, a body similar to all other bodies in shape and color and so forth but whose nature is not known, “can never be seen enough.” Furthermore, even if it is known to have the nature of a diamond, the nature of gold, jewel, pearl, or beryl and so on, or that it is in the class of human bodies, in the class of celestial or Brahmā bodies, [F.31.a] or not even classifiable as a body, still it cannot be known how, and it cannot be categorized or reckoned. That is the meaning.

1.­178

By the sustaining power of the Lord… in the sky right above the Lord’s head, P18k P25k

and so on, teaches wonder-working by means of sustaining power.

1.­179

Smiled once again P18k P25k

and so on demonstrates the miraculous dharma-illuminating powers, so those standing in different world systems will be illuminated for each other, and in order to assemble a retinue. It is so that they will be pleased, delighted, and have faith.

1.­180

At the very limit… there is a world system called Ratnāvatī.192 P18k P25k

World systems are limitless, so take “at the very limit” as the limit on account of those adjacent to it.193 By teaching the limit of all world systems, it teaches that the bodhisattvas standing in all the world systems up to that one come to see Śākyamuni.

1.­181

Why don’t all of them come?

It is because the radiance of the Buddha illuminates those for whom there is a purpose in coming, not others. This teaches that radiance-messengers exhort those who, when our Tathāgata was a bodhisattva, made a prayer that is a vow together with the Tathāgata and so on, even if they have been born in other buddhafields, because they are trainees of our Tathāgata.

1.­182

As for

stands, stays, and maintains himself,194 P18k P25k

that is to say, because [Ratnākara] has not passed into complete nirvāṇa, his life-faculty continuum remains;195 because he has no physical sicknesses he “stays”; and he “maintains himself” because he has no sudden sicknesses and lives out his span. Alternatively, because it persists, the dharma body “stands”; [F.31.b] the complete enjoyment body “stays”; and the magically created body “maintains itself.”

1.­183

For the most part in the form of the young196‍— P18k P25k

there are two sorts of those “in the form of the young”: those based on celibacy and those based on the Bodhisattva level. Those bodhisattvas who naturally have fewer defilements and are celibate, starting from their first production of the thought of awakening up to when they stand on the tenth level, are “in the form of the young.” Those on the eighth level are also “in the form of the young”‍—because those who reach that level are free from all effort and conceptualization, they are “in the form of the young.”

1.­184

As for

gave… lotuses, P18k P25k

why do buddhas give offerings of lotuses and why do they inquire about health?197

1.­185

This is the conventional custom of buddhas. When ordinary faith-followers see and hear this they feel a serene confidence: “Ah! They are without arrogance and envy.” And it lets them know there are buddhas who stand in other buddhafields as well. The masters say, “They are disciplined, but not fully accomplished. He dispatches the lotuses so it will be known that the bodhisattva and his retinue are in fact trainees.”

1.­186

So, because they are not perfectly, fully accomplished, he gives the instruction, “Child of a good family, be careful in that buddhafield.” Furthermore, he says this because there are five degenerations in this buddhafield: degeneration because of afflictions, degeneration because of the time in the eon, degeneration in lifespan, degeneration in views, and degeneration in beings.198

1.­187

Among these, degeneration because of afflictions is because greed, hatred, confusion, and so on are more prevalent in this buddhafield, not less. Therefore, beings engage in the ten unwholesome actions and very many wickednesses other than those as well. [F.32.a] And those cause the appearance of beings in hell, as animals, as ghosts, in the class of asuras, and much suffering among humans as well. Usually buddhafields are not like that.

1.­188

The time of the eon is also bad; many difficulties come about because of the time: the famine sub-eon’s199 force brings about a world with the excruciating suffering of recurrent famine; the sickness sub-eon’s force brings about many diseases; the armament sub-eon’s force brings about many who are violent toward one another; the force of the time during an eon when there is destruction by water makes afflictions on the side of suffering existence strong; the force of destruction by fire makes the hatred side strong; and the force of destruction by wind makes the confusion side strong, and so on.

1.­189

Degeneration in lifespan makes it uncertain how long beings live. Sometimes the lifespan is immeasurable, sometimes the lifespan is for ten years‍—it is never definite. Some die in the womb, some right after birth or when still an infant, others in their teens, others in the prime of life, others when half their life is over, and others when they are old and so on. Death is uncertain, and on account of that there is much pain, lamentation, suffering, mental anguish, and so on in the world.

1.­190

Degeneration in views is that extremely vile views destroy all that is wholesome. When subdivided there are the sixty-two of them.

1.­191

There, even a thousand buddhas do not engage in curing those who have become confirmed in wrong views. All the absolute tīrthikas naturally prone to deprecate the Dharma, without serene faith, not found in the assembly, extremely disparaging, and in their nature not receptacles for the Dharma usually have mindstreams like salty soil,200 usually have mindstreams that have become like white garlic, minds that the good Dharma [F.32.b] cannot perfume. So, because this world system has been so corrupted by those five flaws all the other lord buddhas forsake it and awaken to complete awakening in other buddhafields. Our own Tathāgata, previously, when engaging in the bodhisattva’s career, made a prayer: “Having with great vigor, great patience, and great skillful means disciplined beings in just that world system others have forsaken, may I awaken fully to unsurpassed, perfect, complete awakening right there.” So, even though all the other lord buddhas have given it up, for our sake our Lord Buddha accepts a terribly burdensome body. Great, therefore, is his compassion.

1.­192

These “five degenerations” are, to illustrate, like food with an extremely bitter taste that causes suffering and is inedible. Alternatively, they are like the bitter dregs of medicinal herbs extracted from butter that have to be thrown away and are unusable. Alternatively, those beings are also like cloth201 boiled in saffron and so on that cannot take another dye for as long as the power of the saffron has not gone. It is because of these [meanings of the word kaṣāya] that they are called “degenerations.”

1.­193

So, because this world system has such great flaws, all the buddhas give instructions and advice to bodhisattvas going there who are not yet fully accomplished. To illustrate, if people traveling over a vast flat plain are not warned when approaching an area with dangerous thorns, clods, rocks, and so on, because they are used to the earlier ground they proceed in exactly the same fashion and experience great suffering. [F.33.a] Similarly, buddhas instruct these bodhisattvas, worried that something like that will happen.

1.­194

The statement that

bodhisattvas [born in that Sahā world system] are difficult to approach P18k P25k

is not intended mainly as a criticism of those bodhisattvas, but mainly as a criticism of the world system. In such a terrible world system as this it is said “even bodhisattvas feel worried.” Having heard that such is the case those born there become disenchanted with this world and feel great faith in the Tathāgata. With

respected, revered, honored, and worshiped,202 P18k P25k

“to respect” is to verbally praise; “to revere” is to mentally respect and value; “to honor” is to do so physically with folded hands, bowing, and circumambulating; and “to worship” is to bestow material things‍—flowers, incense, and so on.

1.­195

As for

inquires about [the Lord’s] health, hopes that [the Lord] is well and free from sickness, alert and buoyant, eating well, strong, and comfortable, P18k P25k

he is “well” because he has no sudden illness; is “free from sickness” because of possessing the four conditions;203 and is “alert and buoyant,”204 set apart by having a physical constitution not weakened by old age and so on. “Eating well” is the result of being “well”; being “strong” is the result of being “free from sickness”; and being “comfortable” is the result of being “alert and buoyant.”

1.­196

Here you should set forth the remaining nine directions205 in this way. The words and endings206 are easy so I do not discuss them here.

Presentation of the single vehicle system

1.­197

When the Lord … said to venerable Śāriputra…207 P18k P25k

Question: Why among all the many who have arrived does he speak to him alone? It contradicts what has been said above, namely, [F.33.b] that they think, “The Tathāgata is seated in front of me explaining the Dharma.” All those gathered there see the Tathāgata from their own personal perspective and think, “The Tathāgata is explaining the Dharma.” If the Lord has singled out one from among them all, and specifically speaks to him, why does this not conflict with the experience of the rest of the retinue?

1.­198

Response: Let me explain. It is true that the Tathāgata manifests and explains everything to everyone. Still, he speaks to Śāriputra, and in that instant he also speaks to all. Insofar as in that one spoken instant he makes all sorts of different statements to all, those who recite the Buddha’s words are not able to recite all the dimensions of the discourse. So, summoning a stupendously brilliant knowledge of the explanation, they have recited it, having taken one dimension of the discourse suited to all the beings.

1.­199

Alternatively, the Tathāgata begins by teaching Śāriputra because just this way causes the good Dharma to last for a long time and therefore the Tathāgata has permitted it. So, those who recite the Buddha’s words recite based on just that permission.


1.­200

Qualm: Even so, why, in teaching the supreme explanation of the Bodhisattva Vehicle, does he set aside bodhisattvas and set the scene by speaking to just Śāriputra?208

1.­201

Response: You should understand this as follows. The perfection of wisdom is a shared discourse. It is not a discourse for the sake of just bodhisattvas. And why? Because the perfection of wisdom exists as all-knowledge, the knowledge of path aspects, the knowledge of all aspects, and the three doors. There, if the Lord had set the scene by addressing any bodhisattva [F.34.a] it is possible that others might have thought, “This profundity is not going to be within our range,” and been ill at ease. By setting the scene with Śāriputra, the explanation becomes one shared by all beings. The others think, “This is not too profound.” So, he sets the scene with Śāriputra. It is similar later on as well, where we find the monks and others in the retinue clearly realizing the Dharma and each reaching their own goals.


1.­202

Qualm: There, even in that case, the venerable Śāriputra is one with his work209 done, so it is not right to set the scene with him for this discourse that has a great purpose.210

1.­203

Response: Still, in regard to the fact that venerable Śāriputra has thus done his work, The White Lotus of the Good Dharma says:211

Again, Śāriputra, at a future time, after immeasurable, inconceivable, incalculable eons, when you have learned the good Dharma from many hundred thousand one hundred million billion tathāgatas, have showed devotion in various ways, and completed just this bodhisattva practice, you will become in the world, in the buddhafield called Viraja, a tathāgata, worthy one, perfectly complete buddha called Padmaprabha.

Thus, that venerable Śāriputra’s buddhahood was predicted.


1.­204

Qualm: How could a monk with outflows dried up, who has cut the continuum of afflictions and karma, link up with another existence and practice this bodhisattva practice for immeasurable, inconceivable eons? It does not make any sense, because, were even worthy ones to link up with rebirths, then all the worthy ones would be reborn yet again, and the unwelcome consequence would be that they have not achieved liberation.

1.­205

Response: This too is not certain. It would be correct to say that were worthy ones to have karma and afflictions they would through the power of karma [F.34.b] and afflictions be reborn in suffering existence and would not achieve liberation, but not to say that worthy ones, as worthy ones, have karma and afflictions and will be reborn because of that.

1.­206

This topic should be explained in detail in the stages found in other sūtras. In them, tathāgatas see that some beings are in a lineage that is certain and some in a lineage that is not certain.212

1.­207

Among them, there is no need to make a presentation based on distinctions of lineage for those in the lineage that is certain.213

1.­208

Those in the lineage that is not certain meet with certain conditions and in line with those conditions become destined for the three awakenings.214 The tathāgatas see that and want to deliver them gradually into buddhahood. Seeing that they have stronger afflictions and duller faculties and therefore do not have the capacity to practice the bodhisattva’s excellent practices, the tathāgatas, therefore, first lead them onto the path that acts to cause the pacification of afflictions. The two, suchness and nirvāṇa, are not different, so the tathāgatas lead them to the realization of suchness-nirvāṇa. After they have been led in that way they train in morality, meditative stabilization, and wisdom again and gradually realize suchness-nirvāṇa.215 This is known as the “Darśana level” and also as the “stream enterer path.” Then they lead them into eliminating both attachment to sense objects and malice. By refining away their attachment to sense objects and malice, noble beings realize suchness, so this is known as the “Tanū level,”216 and also as the “once-returner path.” Then they lead them to the complete elimination of just that attachment and malice [F.35.a] whereby they realize suchness and achieve the third, “Vītarāga level.” That is also called the “non-returner’s path.” Then they further lead them to eliminate the remaining form and formless realm attachment, pride, agitation, and ignorance. Just through realizing suchness they realize the “Kṛtāvin level.” That is also called the “worthy one’s path.” Further, having led them to all those, they teach the Dharma to them in whatever way they can to produce a great desire for buddhahood.

1.­209

Then on the Kṛtāvin level, those who desire just buddhahood have eliminated all of the afflictions because of their desire for buddhahood, but they still have not eliminated the residual impressions left by ignorance. Because they have not eliminated those, they217 have not eliminated all the residual impressions left by the afflictions.

1.­210

Then the tathāgatas explain the Bodhisattva Vehicle to them. That explanation thoroughly purifies their faculties and they become endowed with the intention capable of bringing all the bodhisattva practices to completion, and gradually gain forbearance for the deep dharmas as well.

1.­211

Thus, the tathāgatas predict the buddhahood of those218 with a fixed intention for the Buddha level who have eliminated all afflictions, who have total realization of the dharma-constituent, and who have gained forbearance for the deep dharmas. From that point on those standing on the eighth level219 become nonconceptual, effortless great bodhisattvas. When220 they become like that they appropriate another existence, practice the bodhisattva practices, do the work of maturing beings, and bring their own buddhadharmas to maturity.

1.­212

How do they appropriate another existence?

This has two parts: the power of the condition and the power of the cause. Among these, not having eliminated the residual impressions left by the afflictions is the condition for linking up with another existence; the wholesome roots without outflows that have emerged from the causal wholesome roots with outflows [F.35.b] are the cause that produces another existence. You should know them from the explanation in a sūtra:221

1.­213

“Sāgaramati, what are these afflictions accompanying the wholesome roots that keep saṃsāra going? They are never being satisfied with the accumulation of merit, taking up birth in existence having the intention to do so, aspiring to meet with buddhas, not getting depressed when bringing beings to maturity, endeavoring to grasp the good Dharma, being enthusiastic for whatever work beings do, not forsaking thoughts of desire for the Dharma, and not giving up the practice of the perfections. Sāgaramati, those are the afflictions accompanying the wholesome roots that keep saṃsāra going. Bodhisattvas are afflicted222 by them, but they are not stained by the faults of the afflictions.”

1.­214

[Sāgaramati] asked, “Lord, if they are wholesome roots why are they called ‘afflictions’?”

The Lord said, “Sāgaramati, it is because these sorts of afflictions afflict bodhisattvas in the three realms, and the three realms come about from afflictions. Bodhisattvas are afflicted in the three realms intentionally through the power of their skillful means and production of wholesome roots. That is why they are called ‘afflictions accompanying the wholesome roots.’ They are afflictions to the extent that they connect them to the three realms, but not because they afflict their minds.223

1.­215

“As an illustration, suppose, Sāgaramati, that a businessman householder has only one son, and this son, much valued, loved, a delight, and a natural joy to behold becomes a toddler, gets up to something or other, and falls into a filthy cesspool. His mother and close and distant relatives then see [F.36.a] the child has fallen into the filthy pit. They see him and feel a surge of adrenalin, are tormented and scream, but still do not dive into the cesspool and get the son out. Then the boy’s father arrives and sees his only son fallen into this filthy cesspool. As soon as he sees his only son his love and attachment are so intense he immediately feels no sense of repulsion, dives into the filthy cesspool, and gets him out.

1.­216

“This, Sāgaramati, is the analogy I have given so you will understand the meaning. And what should you see as the meaning here? Sāgaramati, ‘cesspool’ is a word for the three realms; ‘only son’ words for all beings (bodhisattvas see all beings as an only son); ‘mother and close and distant relatives’ words for persons in the Śrāvaka and Pratyekabuddha Vehicles (when they see beings fallen into saṃsāra they are tormented and scream but do not dare to get them out); and ‘businessman householder’ words for the bodhisattvas.”

1.­217

When those wholesome roots that have been entirely changed into their ripened form flourish, through the power of the residual impressions left by ignorance as condition, they become the cause for producing a body. As a sūtra also says:224

1.­218

Lord, just as appropriation is the condition and karma with outflows the cause of the three suffering existences, so too, Lord, the level of residual impressions left by ignorance is the condition, and karma without outflows the cause for the three mental bodies of worthy ones, pratyekabuddhas, and bodhisattvas who have attained mastery.

Now I will discuss this.

1.­219

Question: Is this body [F.36.b] counted as being in this world or in another world? Is it counted as being in the desire, form, or formless realm?

It is not counted as a form of life,225 birthplace, birth, suffering existence, or world.

1.­220

Question: Well then, what sort of body is this production?

It is mental. But you should view it as similar to a mental magical creation, not as an actual magical creation. It is designated another existence based on dying and being reborn. Those who have attained mastery appear in those different birthplaces and migrations if it will be beneficial for beings, but they do not appear to beings if there is no benefit. Their dying and being reborn is also just like that; and since this body is the ripening of wholesome roots without outflows, and hence a compounded phenomenon, it is also saṃsāra; it is also an uncompounded phenomenon because it is not formed from karma with outflows and afflictions. Just that is also nirvāṇa. Thus, as the Lord says:226

1.­221

“Therefore, saṃsāra is both compounded and uncompounded; nirvāṇa too is both compounded and uncompounded.”

1.­222

So, with skillful means, the tathāgatas earlier cause these śrāvakas as worthy ones to eliminate all defilements, and then afterward connect them with the bodhisattva path. This is the skillful means of the tathāgatas, the good Dharma lords, to make śrāvakas irreversible from awakening. It says:227

1.­223

“Lord, how should we view the Tathāgata’s prediction of śrāvakas to unsurpassed, perfect, complete awakening?”

The Lord said, “My prediction of śrāvakas to unsurpassed, perfect, complete awakening is a prediction [F.37.a] that has in view their lineage.”

1.­224

“Lord, if even śrāvakas without outflows who have cut the fetters to suffering existence are in the lineage, how will they awaken to unsurpassed, perfect, complete awakening?”

1.­225

The Lord said, “I will teach an illustration for that. Listen! Child of a good family, a king who received the royal consecration on the crown of his head had a son. He studied all the arts but had dull faculties, not sharp faculties, so he studied what you study later earlier, and studied later what you study earlier. So, child of a good family, what do you think‍—is that boy, on account of that, not the son of the king?”

“Not so, Lord; not so, Sugata,” he replied. “You still say of him that he is the king’s son.”

1.­226

“In the same way, child of a good family, bodhisattvas in the lineage of those with dull faculties will earlier put an end to afflictions on the path of meditation, and later will fully awaken to unsurpassed, perfect, complete awakening. What do you think, child of a good family, on account of that will they not have fully awakened?”

“Not so, Lord; not so, Sugata.”228

1.­227

And so on. Again, it says:229

“Maitreya, there is one sort of family of beings, those who from the start strive for a superior qualification, who gain just the superior qualification; there is one sort of family of beings, those who from the start strive for an inferior qualification, who are satisfied by gaining just the inferior; and there is one sort of family of beings who from the start strive for an inferior qualification, gain the inferior, understand that it is lacking, are not satisfied just by that, and then strive for the superior qualification and gain the superior.”

1.­228

The Lord having said that, the bodhisattva asked him, “Lord, [F.37.b] someone in the third family of beings, having reached the state of a worthy one, strives for unsurpassed, perfect, complete awakening but does not take rebirth, so how do they reach it? You have not said definitively, Lord, there is no rebirth.”230

1.­229

“Maitreya,” replied the Lord, “I do not say that their rebirth is dictated by karma and afflictive emotion; I say that theirs is an inconceivable rebirth, magically created and dedicated.”231

1.­230

The Introduction Chapter.

[B4]


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.­42
Below, Bṭ3 4.­1184 cites the work from which this is an extract as de bzhin gshegs pa’i gsang ba’i mdo (Tathāgata­guhyaka­sūtra) [Secrets of the Tathāgatas Sūtra]. This would appear to be Toh 47, de bzhin gshegs pa’i gsang ba bsam gyis mi khyab pa bstan pa (Tathāgatācintya­guhya­nirdeśa) [The Secrets of the Realized Ones]. This citation is found in the Degé Kangyur (dkon brtsegs, ka), F.142.a–142.b.
n.­43
I have used “recite” in place of the Tib yang dag par sdud pa (“gather”) in order to convey the meaning of gīti in the Skt saṃgīti.
n.­44
Tathāgatācintya­guhya­nirdeśa, Degé Kangyur (dkon brtsegs, ka), F.132.b–133.a.
n.­45
By design or accident, the subsequent few sentences in the Tathāgatācintya­guhya­nirdeśa, Degé Kangyur (dkon brtsegs, ka), F.133.a, have been omitted from this citation: “They think, ‘We have comprehended the doctrine of the Tathāgata.’ In regard to that, furthermore, the Tathāgata is without thought construction and remains in a state of equanimity. Śāntamati, sounds are not produced from the Tathāgata’s teeth, lips, palate, or tongue and yet sounds sound forth.” bdag cag ni de bzhin gshegs pa’i chos bstan pa kun shes so snyam mo/ /de la yang de bzhin gshegs pa ni rnam par mi rtog cing btang snyoms su mdzad do// zhi ba’i blo gros/ de bzhin gshegs pa’i tshems dang / sgros dang / zhal gyi rkan dang / ljags dang / zhal gyi sgo nas sgra ’byung ba yang med la/ ’byung bar yang grag go.
n.­46
That is, in what, to them, appear different places and different periods of time.
n.­47
That is, he remains deep in meditation while yet pervading the scene with his benevolent presence.
n.­48
Again, chos kyi tshogs may be rendered dharmakāya (“dharma body”).
n.­49
Alternatively, this might be from ara (“spoke”) and han, where the spokes are the twelve links of dependent origination that constitute the beginning and end of suffering existence (Ñāṇamoli, VII,23).
n.­50
nyon mongs (kleśa) is rendered “affliction” and “afflictive emotion”; kun nas nyon mongs pa (saṃkliṣṭa) “defilement.” Both are from the root kliś, “to cause pain.” The categories taught by a tathāgata that together make up an exhaustive and complete explanation of suffering and the release from suffering are called dharmas. The list of good and bad dharmas starting with form is divided up into saṃkliṣṭa (“defilement”) and vyavadāna (“purification”). The defilement dharmas are here divided into four: karma, affliction, aggregates, and birth.
n.­51
These are the twelve links of dependent origination that constitute the beginning and end of suffering existence.
n.­52
Either “when feeling stops, craving and appropriation stop” is obvious, or else a line has dropped out of the text here.
n.­53
That is, volitional factors.
n.­54
That is, ignorance.
n.­55
That is, the five aggregates.
n.­56
That is, appropriation and existence.
n.­57
That is, the absence of volitional factors.
n.­58
That is, the absence of afflictions.
n.­59
That is, nirvāṇa.
n.­60
That is, the absence of aggregates.
n.­61
D bzhugs pa (perhaps a play on the similarity between the roots vaś (“to control”) and vas (“to dwell”)); K, N zhugs pa.
n.­62
If understood as a passive this should be rendered “they are controlled by wisdom.”
n.­63
The emendation of srid pa to sred pa is corroborated by Haribhadra (Wogihara 9.13).
n.­64
This is in the Tib translation of Ratnākaraśānti’s Sāratamā (Seton, Appendix II, 24.23) but not in Jaini (1972).
n.­65
Emend ’tshe to ’tsho.
n.­66
Mvy, s.v. shes pa brda sprod par byed pa, ājñāvyākāraṇa.
n.­67
They have gained one of the stages in the development of calm abiding and special insight.
n.­68
The same gloss is in both Haribhadra (Wogihara, 9.24) and Ratnākaraśānti (Seton, Appendix I, 34).
n.­69
The Abhidharmakośa 4.41–45 explains the nine fetters (samyojana).
n.­70
This translation is taken from MDPL 415, s.v. samyagājñāsuvimukta­citta. More literally yang dag par (samyak), “perfect”; (kun) shes pa (ājñā), “fully understand”; and sems (citta), “thought” or “mind.”
n.­71
Ratnākaraśānti’s Sāratamā, Degé Tengyur (shes phyin, tha), 10b3 (cf. Seton, Appendix I, 36) takes cetovaśin as the mind through which there is mastery of all meditative stabilizations; sarvacetovaśin as a karmadhāriya compound, “all minds through which there is mastery of all meditative stabilizations”; paramapāram (dam pa’i pha rol, “the farther shore that is the farthest,” “perfection”) as their limit; and the i [in itā] as “gone”; hence paramapāramitā: “because they have gone and are in a state that has gone to the limit of mental mastery.”
n.­72
These are the four concentrations (dhyāna) and four formless absorptions (ārūpya­samāpatti), and the cessation of perception and feeling (saṃjñāvedayita­nirodha).
n.­73
Emend D sems can to K, N sems.
n.­74
The translation “object” for dmigs pa and “factor” for yan lag is taken from the Path of Purification (Ñāṇamoli, XII, 2–12).
n.­75
This is a summary of meditative states. The branches of the concentrations are given below (khri brgyad 16.­71), as well as the objects of the formless absorptions (khri brgyad 16.­76), and the siṃha­vijṛṃbhita and viṣkandaka meditative stabilizations (khri brgyad 3.­75, cf. n.­79). Abhidharmakośa 6.42a ff. Pruden (975 ff.) gives the non-Great Vehicle explanation of combination meditation. Abhi­samayālaṃkāra 5.22–23 (Amano, pp. 92–93) gives the Great Vehicle explanation. Sparham (2008–13, vol. 4, pp. 81–92) provides a detailed investigation of both. The word for “combination” here, spel ma (miśraka), renders ākīryate at Abhidharmakośa 6.42a.
n.­76
Emend D sems can to K, N sems.
n.­77
This division of bodhisattvas is also in Daśabalaśrīmitra’s Saṃskṛtāsaṃskṛta­viniścaya, Degé Tengyur (dbu ma, ha), 166b7.
n.­78
These are the bodhisattvas on the niyata­caryābhūmi (“course of conduct level of those who are destined or certain [to be awakened]”) explained below (1.­98). Lamotte (Mppś English, III, p. 1230 n. 584) gives a number of references to its usage. In general, the niyata (“certain,” “of those who are destined”) level means assured of awakening, but etymologically it is also where the bodhisattva enters into the niyāma/nyāma (skyon med pa, literally “faultlessness”), “the fixed state of a bodhisattva”; MDPL “bodhisattva’s distinctive way of salvation.”
n.­79
The gzhi here probably renders ādhāra, as below as a dual ādhāraṇī (perhaps referencing wisdom and method), providing a creative explanation, a traditional etymology for dhāraṇī.
n.­80
There is a passage similar to this in Mañjuśrīkīrti’s Samādhi­rāja­sūtra­ṭīkā­kīrti­mālā, Degé Tengyur (mdo ’grel, nyi), 3b3 ff. Tāranātha (Chimpa and Chattopadhyaya, p. 268) says Mañjuśrīkīrti and Daṃṣṭrāsena were contemporaries during the time of Dharmapāla; Régamey (1990, p. 22) says Mañjuśrīkīrti embraces the trisvabhāva (“three natures”) doctrine, a doctrine evident in the Bṭ3.
n.­81
Here “purification” renders yongs su sbyong ba; MDPL, s.v. parikarma (“preparation”). The Ten Bhūmis systematically renders pariśodhana by yongs su sbyong ba.
n.­82
dran pa is sometimes, for example in “applications of mindfulness,” rendered “mindfulness.”
n.­83
Akṣaya­mati­nirdeśa (Braarvig, chapter 5 ff.) The title below (Bṭ3 4.­101) is blo gros mi zad pa’i mdo (Akṣaya­mati­sūtra). See Jens Braarvig and David Welsh, trans., The Teaching of Akṣayamati, Toh 175 (84000: Translating the Words of the Buddha, 2020). It is also called the Akṣaya­mati­paripṛcchā (“The Questions of Akṣayamati”).
n.­84
Gilgit 351.1–2 tatra katamāni dhāraṇīmukhāni yad utākṣarasamatā bhāṣyasamatā akṣaramukham akṣarapraveśaḥ. “What are the dhāraṇī doors, that is to say, the sameness of syllables, the sameness of spoken words, a syllable door, and a syllable entrance?” ’bum 9.­70 (Ghoṣa 1450); nyi khri 9.­44; khri brgyad 16.­98 differs slightly as does PSP 1-2:85; LSPW pp. 211–12. Cf. the explanation below (Bṭ3 4.­1034).
n.­85
Alternatively, byin gyis rlob pa’i shes pa de nyid… means “just [those letters] over which the sustaining power of the knowledge has been exerted are secret mantra dhāraṇī. ”
n.­86
Cf. the Ornament for the Mahāyāna Sūtras (Mahā­yāna­sūtrālaṃkāra) 18.71–73, “Dhāraṇī is from result, habituation to listening, and also meditative stabilization. It is limited and big, and the big is of three sorts.”
n.­87
Emend D bstan to brtan. This elliptical statement is probably based on the Mahā­yāna­sūtrā­laṃkāra’s subdivision of dhāraṇīs contingent on small, middling, and big meditative stabilization.
n.­88
See Roberts 2021b, i.­38.
n.­89
Cf. Distinguishing the Middle from the Extremes (Madhyānta­vibhāga) 2.14–16 (Obermiller 1932–33, p. 53; Sparham 2008–13, vol. 1, pp. 438–40).
n.­90
“Elaboration” (spros pa, prapañca) does not have a single meaning. Nāgārjuna’s Treatise on the Middle Way (Mūla­madhyamaka­kārikā) (de Jong edition), verse 18.5, is helpful: karma­kleśa­kṣayān mokṣaḥ karmakleśā vikalpataḥ / te prapañcāt prapañcas tu śūnyatāyāṃ nirudhyate: “Freedom is from the karma and afflictive emotion coming to an end; karma and afflictive emotion are from thought construction; that is from elaboration. As for elaboration, it is stopped in emptiness.”)
n.­91
The Ten Bhūmis, 1.­439 (Roberts 2021b); “The bodhisattva who has completed the path of the fifth bodhisattva bhūmi enters the sixth bodhisattva bhūmi. He enters it through the ten kinds of sameness of phenomena. What are these ten? He enters the sixth bhūmi through these ten kinds of sameness: (1) the sameness of all phenomena in being without features; (2) the sameness of all phenomena in being without characteristics; (3) the sameness of all phenomena in being without birth; (4) the sameness of all phenomena in being without production; (5) the sameness of all phenomena in being isolated; (6) the sameness of all phenomena in being primordially pure; (7) the sameness of all phenomena in being without elaboration; (8) the sameness of all phenomena being without adoption and without rejection; (9) the sameness of all phenomena in being like illusions, dreams, hallucinations, echoes, the moon on water, reflections, and apparitions; and (10) the sameness of all phenomena being without the duality of existence and nonexistence.” (see also Rahder, p. 46; Honda, p. 186.) This is explained in Vasubandhu’s Explanation of The Ten Bhūmis (Ārya­daśa­bhūmi­vyākhyāna) ’phags pa sa bcu pa’i rnam par bshad pa, 196a7 ff. The Level of a Bodhisattva (Bodhi­sattva­bhūmi) rnal ’byor spyod pa’i sa las byang chub sems dpa’i sa, 178a4 ff. has dngos po yod pa dang dngos po med pa gnyis su med pa for the tenth sameness. Sthiramati in his Explanation of the Commentary on the Ornament for the Mahāyāna Sūtras (Sūtrālaṃkāra­vṛtti­bhāṣya), mdo sde rgyan gyi ’grel bshad, tsi, 249a7 ff. has chos thams cad dngos po yod pa dang dngos po med pa dang gnyi ga ma yin pa for the last of the ten, “[not] existent, nonexistent, [both, or neither].”
n.­92
That is, all are the same insofar as they are without causal signs that make them known.
n.­93
pariniṣpanna (“thoroughly established”) also has the sense of “the final outcome.” All phenomena, seen from the perspective of their final outcome, are the same insofar as they are not produced and have no origin.
n.­94
That is to say, all phenomena are the same insofar as they are isolated from, or do not have, a causal sign that makes them the object of afflictions like greed and so on, the actions motivated by those, or the birth that comes about because of those.
n.­95
Alternatively, “Those imaginaries are not in their intrinsic nature in the form of the two basic [dependent and thoroughly established] natures.”
n.­96
Explanation of The Ten Bhūmis, 205a2–206a4.
n.­97
Explanation of The Ten Bhūmis, 196a7 ff.
n.­98
Explanation of The Ten Bhūmis, 197a1–2: rjes su mthun pa zhes bya ba ni de ma thob bo zhes bya ba’i tshig gis na mi skye ba’i chos la bzod pa’i sgo dang mthun pa ste. The point here is that at the sixth bodhisattva level the knowledge is not yet the forbearance for dharmas that are not produced, which is developed at the eighth level.
n.­99
See Mppś English, IV, 1486 ff. for a detailed explanation of the clairvoyances.
n.­100
Emend khyab to ’khyam (“[the wind] blowing here and there”)?
n.­101
This translation of gzugs thams cad lus kyi nang du zhugs pa is a conjecture. Alternatively, “swallowing anything of any size or shape,” “[become so big] all physical things end up inside the body.”
n.­102
On vaiḍūrya (bai ḍūrya), variously rendered as “beryl,” “lapis,” or “crystal,” see under entry “Crystal, rock” in Encyclopaedia Iranica.
n.­103
The order of epithets here follows khri brgyad 1.­2, and the le’u brgyad ma. This epithet (akṣaya­nirdeśa­pratisaṃvinnaya­pratividdhaiḥ mahābhijñāvikrīḍitair) is omitted from Z, nyi khri, and ’bum.
n.­104
gzung ba’i tshig dang ldan, ādeyavacana. This is also rendered in Tib as mnyan par ’os pa’i tshig dang ldan. Besides “acceptable speech” (LSPW), other translations (listed by Z) are “their words were gentle,” “were necessarily to be believed,” and “pleasing, agreeable speech.”
n.­105
Our author here does not give any explanation of akusīda (“not lazy”), which is not in khri brgyad but in nyi khri 1.­3 (ka 2a4–5): le lo med cing brtson ’grus brtsam pa.
n.­106
The perfection of morality is a defining second bodhisattva (Vimalā) level practice.
n.­107
The Level of a Bodhisattva, vihārapatala, 180a3 ff. reads: “In this seventh state they cause all distinct attributes of a buddha to come forth and complete the branches of awakening because this state incorporates the completion of the bodhisattva’s preparation deeds, and leads gradually into the purity of knowledge, clairvoyance, and deeds in the eighth state. Thus, this bodhisattva enters immediately after this state into the eighth purified state. This state is absolutely purified. Those seven, however, are mixed. [This seventh] is said to be unafflicted because it precedes the purified state, and they are said to have fallen into a mass of affliction because they have not reached it. Therefore, in this state all afflictions, lust and so on, are eliminated. You should know that [this seventh] is neither with affliction nor without affliction. But because it is not fully arisen, it is intent on buddha knowledge.” āsmin punaḥ saptame vihāre sarva­buddha­dharma­samutthāpanatayā bodhaṅgāni paripūryante bodhi­sattva­prāyogika-caryā­paripūri­saṁgrahādasya vihārasya jñānābhijñācaryā­viśuddhāṣṭama-vihārākramaṇācca| tathā hi sa bodhisattvo’sya vihārasyānantaramaṣṭamaṁ viśuddhaṁ vihāraṁ praviśati| sa ca vihāra ekāntaviśuddhaḥ | ime tu sapta vihārā vyāmiśrāḥ| viśuddha­vihāra­pūrvaṅgamatvādasaṁkliṣṭaḥ | tada­saṁprāptatvātsaṁkliṣṭa­caya­patitā vaktavyāḥ | tasmādasmin vihāre sarve rāgādipramukhāḥ kleśāḥ prahīyante| sa ca na saṁkleśo na niḥkleśo veditavyaḥ asamudācārād buddha­jñānābhilāṣāc ca. Cf. Sāgaramegha’s Commentary (Bodhi­sattva­bhūmi­vyākhyā) byang chub sems dpa’i sa’i rnam par bshad pa, 293a3 ff.
n.­108
Āryavimuktisena’s Commentary (Sparham 2006–12, vol. 1, p. 23 ff.) has an excellent explanation of “hypocrisy, fawning, hinting, and pressuring,” which are four ways monks pursue a wrong livelihood.
n.­109
khe (phala, lābha) means a profit, but shes kyi khe (jñāna?), which I have understood to mean “reputation(?),” is also the reading at khri brgyad 1.­2 (ka 2a3). However, PSP 1-1:1 apagata­jñātralābha­citta and Z (citing Vetter) jñātilābha (“profit for their kinsmen”) suggest shes should be emended to bshes (“friend”): “no thought of profit and gain for their kinsmen.” Cf. Mvy shes kyi khe ’dod pa for jñānakāma(?) and the more straightforward reading grags pa dang / khe dang bkur sti’i sems pa med pa (“without thoughts of fame, reputation, or respect”) at this point in ’bum, nyi khri, le’u brgyad ma, and Bṭ1.
n.­110
Emend zang zing med pa’i phyir sems kyis chos ston pa to zang zing med pa’i sems kyis chos ston pa (’bum ka 2a4, nyi khri ka 2a5, le’u brgyad ma ga 2b3, and Bṭ1); PSP 1-1:1 nirāmiṣa­dharma­deśakair.
n.­111
The Ten Bhūmis, 1.­608–1.­609 (Roberts 2021b); Rahder, 8 B–C; Honda, pp. 217–18.
n.­112
Explanation of The Ten Bhūmis, 219b1, says that the eighth level has seven deep stations. The first three are zab mo ring ba’i ye shes (because it is far from the earlier levels), tha mi dad pa (with the purity of all the levels above it), and without causal signs (because it is without subject-object duality). Emend dga’ ba to dka’ ba (The Ten Bhūmis, S [mdo sde, ga], 104b1).
n.­113
The four fearlessnesses (mi ’jigs pa, vaiśaradhya) 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.”
n.­114
K ’dzem pa med pa.
n.­115
khri brgyad 1.­2 (ka 2a4), a literal rendering of PSP dharma­pravicaya­vibhakti­nirdeśa­kuśala. ’bum, nyi khri, and le’u brgyad ma have chos rab tu rtogs pas rnam par dbye zhing bstan pa la mkhas pa (“having realized it well, skillful in sorting out and teaching the Dharma”), which makes better sense. Missing here from the list of epithets are ’bum and nyi khri’s las dang nyon mongs ba dang/ phyir rgol ba rab tu bcom pa/ pha rol po’i rgol ba thams cad kyis zil gyis mi non pa/ nyan thos dang rang sangs rgyas thams cad kyis rtogs par dka’ ba.
n.­116
’chags pa is an alternative form, or misprint, for ’jags pa; bod rgya tshigs mdzod chen mo 683, s.v ’jags pa, 3 ’pho ’gyur med pa.
n.­117
Here rnam par dbye ba renders vibhakti. It means both “analysis” and “category.”
n.­118
The levels of those who are destined (nges pa’i sa, niyatabhūmi) locate the fourth of the five-part division of bodhisattvas given earlier (Bṭ3 1.­42).
n.­119
Z: “for innumerable kalpas, they had been carrying out they (sic) vows with energy”; LSPW: “who had formed their vows incalculable aeons ago”; Vetter, p. 71: “their vows well activated during innumerable Kalpas.”
n.­120
“Name and form” (nāmarūpa) is another way of saying “five aggregates.” The “form” aggregate is “form” and the other four aggregates are “name.” Therefore, “body of names” refers collectively to the four “name” aggregates.
n.­121
A “maturation” (vipāka) here is the result, that is to say, the life they otherwise would not take up because they have entered nirvāṇa.
n.­122
The maturation (vipāka) here is the ordinary forms of life they appear to be living.
n.­123
This is the fourth of the earlier (1.­42) five-part division of bodhisattvas.
n.­124
K, N.
n.­125
On the number asaṃkhyeya (“incalculable”) see Abhidharmakośa 3.93; 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.
n.­126
Emend bsdu ba to bsu ba, corroborated by Bṭ1, na 11a7.
n.­127
Honda, p. 227 O, does not have the eleventh control, and indeed, it is likely not separate, but rather understood as qualifying all ten.
n.­128
The Ten Bhūmis, 1.­720–1.­721 (Roberts 2021b); Honda, pp. 244–45. ma ’dres pa (“unbroken”) renders asaṃbhinna. saṃbhinna­pralapa is “babbling on” or “having a loose mouth,” one of the ten unwholesome actions.
n.­129
Rahder, p. 9 Y asaṁkhyeya­śata­sahasrānugatenaiva svarāṅga-kauśalyena tāvad apramāṇānugatenaiva pratibhānavibhaktimukhena dharmaṁ deśayati; Honda, p. 248; cp. The Ten Bhūmis, 1.­723–1.­730 (Roberts 2021b).
n.­130
Z p. 249, n. 46, “assemblies [attended by] innumerable [people],” makes good sense; Vetter, p. 72, has “an endless assembly.”
n.­131
See previous notes n.­128 and n.­129.
n.­132
K.
n.­133
Reading K, N grang in place of D grags. The sense is that one will work for some, and another for others.
n.­134
Alternatively, “because some are driven by eight doubts.” The translators have used brtsal both as a form related to ’tshol, “to seek for” (Mvy vyavasāya, utkāśana), and as a form related to sel (Mvy paryudasta).
n.­135
Vetter and Z have sarva­sattva­citta­gati­sūkṣma­jñāna­caryādhimuktyavatāra­kuśala, “skilled in comprehending the states of mind, subtle knowledge, behavior, and attachment of all beings.”
n.­136
The sarva­sattva­citta­caritānugata means “subsequent realization of the minds and conduct of all beings” and dharma­dhātu­praveśa means “entry into the dharma-constituent,” (Rahder dharma­dhātu­vibhakti­praveśa; Honda, p. 259 10 B “entrance into the variety of the realm of ideas”).
n.­137
“Various” (nāna, sna tshogs) is part of the epithet in PSP and LSPW.
n.­138
This is not a literal translation. It utilizes Honda, p. 265 10 F; The Ten Bhūmis, 1.­819–1.­820 (Roberts 2021b); and Explanation of The Ten Bhūmis, 251a6 ff. to make the passage more accessible to the English-speaking reader.
n.­139
ye shes phra ba. The Ten Bhūmis 266a has phra ba la ’jug pa’i mkhyen pa, “knowledge that enters into the subtle”; Honda “knowledge entering into subtlety.”
n.­140
That is, in the Tuṣita heaven.
n.­141
That is, as Siddhārtha.
n.­142
The The Ten Bhūmis and Explanation of The Ten Bhūmis both have bltams pa. Its absence here in Bṭ3 is a copyist’s error.
n.­143
phra ba la ’jug pa’i mkhyen pa literally means “knowledge that enters into the subtle.” K, The Ten Bhūmis omit.
n.­144
That is, to live for eighty years.
n.­145
That is, by leaving relics to be enshrined in caityas.
n.­146
The two knowledges of the sarvasattvacittacaritānugata and dharmadhātupraveśa meditative stabilizations.
n.­147
Below it says, “that the Sūtra has described” (mdo las bshad pa’i stobs). The passage mirrors The Ten Bhūmis, 1.­650 (Roberts 2021b); Explanation of The Ten Bhūmis, 229a3; Rahder, p. 70; and Honda, pp. 28–29 8 P, though with significant differences. Abhayākaragupta’s Muni­matālaṃkāra, Degé Tengyur (dbu ma, a), 254b, and his Moonlight (Marmakaumudī), Degé Tengyur (shes phyin, da), 224b have almost exactly the same list, with reasons for each power. Both have yang dag par ’byor ba/yang dag par ’phel ba in place of mngon par shes pa (abhijñā) but give the same reason. Our author says there are ten powers even though he gives thirteen, adding ting nge ’dzin (samādhi), dbang po (indriya), and chos nyid (dharmatā) to The Ten Bhūmis list.
n.­148
This follows K, N sbyangs; D sa’i ye shes yongs su spyad pa’i phyir. Honda, p. 228, n. 86 renders mārgāvipravāsitatvāt as “because he does not part from the path,” but notes the different readings.
n.­149
The name means “endowed with the special consecration into the knowledge of omniscience.”
n.­150
This summarizes The Ten Bhūmis, 1.­811 ff. and 1.­795 (Roberts 2021b); Honda, p. 260 10 CD.
n.­151
This is a conjectural rendering of dar las chod pa tsam, “just a cut from the silk cloth.” If dar means “spread,” “just cut from the spreading.” Alternatively, it might mean “the mere being cut off [from anything that blocks omniscience] is greater than the increase [in anything that blocks it].”
n.­152
LSPW “skillful in teaching others the true character of reality.”
n.­153
The Ten Bhūmis, 1.­822 ff. (Roberts 2021b); Explanation of The Ten Bhūmis, 252a; Rahder p. 87, Honda p. 266 10 F.
n.­154
This is a literal translation. Rahder p. 87 F cintyācintya­loka­vijñeyāvijñeya; Honda p. 266 F “thinkable and unthinkable and cognizable and incognizable in the world.”
n.­155
K, N rnam pa thams cad mkhyen pa, “knowledge of all aspects.”
n.­156
LSPW “acquiring through their vows and their setting-out the endless harmonies of all the Buddha-fields”; Vetter “who had embraced the setting-out [in the Great Vehicle] by means of a vow [to contribute to] the marvellous arrangement of endless Buddhafields.”
n.­157
That is, a maturation as a tenth level bodhisattva.
n.­158
The ten powers (stobs, bala) are part of the list of purification dharmas (spelled out at khri brgyad 16.­81).
n.­159
The Ten Bhūmis, 1.­839–1.­848; Explanation of The Ten Bhūmis, 256a ff.; Rahder, pp. 90–91; Honda, pp. 270–71 10 I.
n.­160
D accidentally has this sentence twice.
n.­161
sems can gyi khams (The Ten Bhūmis, 270a7) is missing.
n.­162
Rahder has cittotpāde daśa­dikspharaṇam gacchati (sems bskyed pa re re la yang phyogs bcu khyab par ’gro ste). Honda renders this, “he goes to pervade the ten directions.” I think the idea is that the single production of the thought that begins the bodhisattva path is reduplicated an infinite number of times in the different directions; i.e., it is done for all, not just for one. With their production of the thought of awakening they make the ten directions vibrate.
n.­163
rlung gi dkyil ’khor; the “circle” of wind that underpins the unfolding of a new world system.
n.­164
That rides on the wind firmament, according to the traditional Buddhist cosmology referenced in this passage.
n.­165
Emend D ’jig to K ’jigs (uttrāsayati).
n.­166
This last sentence is slightly longer in Rahder’s edition.
n.­167
Edg, s.v. prajñapaya, “arrange” a seat; Jäschke s.v. shom, “prepare, arrange”; Z, citing Lamotte, says there is room for the interpretation “conjured up.”
n.­168
Bṭ1 “To teach that the Perfection of Wisdom is a unique discourse, to teach that it is rare, valuable, and worthy of worship and service, and to train the retinues.”
n.­169
gus par mdzad is a literal translation (tshig ’gyur) of ādṛ, which means both “to show respect” (as in ādāra) and “to focus the mind.”
n.­170
K, N don rnam pa gsum gyis, “three topics.”
n.­171
khri brgyad 1.­13; Z 371.3 punar yādṛśam bhagavataḥ prakṛtyātma­bhāvopadarśanaṃ tādṛśam iha trisāhasra­mahā­sāhasre lokadhātau upadarśayati sma. LSPW translates prakṛtyātma­bhāva as “his own natural body”; Z 267, n. 202 follows Lamotte’s translation “corps ordinaire,” which perfectly renders sku tha mal pa. The idea is that in his “ordinary” body as Śākyamuni he performs the following miracles.
n.­172
khri brgyad 1.­13.
n.­173
khri brgyad 1.­15. Z 372.8 has “Thereupon the Lord, seated on this very lion throne, again emitted light,” in place of “smiling.”
n.­174
This Tib is closer to, but not exactly the same as, nyi khri 1.­18. Here and elsewhere only the corresponding section in khri brgyad is noted.
n.­175
That is, through the remainder of the Introduction chapter, as the line that follows is the first line of the second chapter.
n.­176
Z 375; khri brgyad 2.­1.
n.­177
bkye is a future or result form of ’gyed (Bṭ1 dgyed), “to divide up, spread out.”
n.­178
A “creative explanation” (nirukti, nges tshig) derives a word not only in a strictly etymological way, but in a way that conveys the important points the speaker wants to convey.
n.­179
Abhidharmakośa 8.7–8, “In the first there are five branches (applied and sustained thought, joy, happiness, and meditative stabilization), in the second four (joy and so on, and serene confidence), in the third five (equanimity, recollection, introspection, happiness, and steadiness), and in the last four (neither happiness nor suffering, equanimity, recollection, and meditative stabilization).”
n.­180
Contra Mppś English, p. 350.
n.­181
The meaning is unclear. Bṭ1 na 17a6 says the first two of the four qualifications (“put, included, encompassed, and come to meet”) of the meditative stabilization convey that all meditative stabilizations are not different from the samādhirāja because they are nonconceptual and not moving, abiding as a one-pointed mind endowed with equanimity.
n.­182
It does so by saying that the light rays “pervaded the world systems in their entirety with a great illumination and lit them up,” and by saying that beings “saw that light” and were “touched by the illumination of those light rays.”
n.­183
The two types of work are illuminating world systems and helping beings.
n.­184
The corresponding passage here is, “Then the Lord, with the light from the natural splendor of a tathagata, pervaded the great billionfold world system with a great illumination.”
n.­185
The corresponding passage from the Sūtra (khri brgyad 1.­8) is, “Then the Lord, seated on that very lion throne, entered into the meditative stabilization called siṃhavikrīḍita. He enacted such a performance with his miraculous power that his performance of miraculous power shook the great billionfold world system in six ways: it shook, shook greatly, and shook violently; it quaked, quaked greatly, and quaked violently; it stirred, stirred greatly, and stirred violently; it became disturbed, greatly disturbed, and violently disturbed; it roared, roared greatly, and roared violently; and it resounded, resounded greatly, and resounded violently. At the edges it rose up and it sank down in the middle; in the middle it rose up and at the edges sank down. It became soft and oily, producing benefit and ease for all beings.”
n.­186
All the sūtras say six. I have retained the LSPW translations, based on Dutt, even if they do not quite fit Bṭ3’s glosses: kamp (g.yo), “shake”; cal (’gul), “stir”; vedh (ldeg), “quake.”
n.­187
As a gasp, for example.
n.­188
The author is playing on the meaning of udāna: “cries of delight” (ched du brjod pa, udāna); the upward-rising vital wind (rlung ched du ’byung ba, *udāna); caused to rise up (ched du ’byung ba, *udānayanti); and “cried out” (ched du brjod pa, udānayanti).
n.­189
That is, in the buddhafield.
n.­190
“Tīrthikas” renders mu stegs pa; khri brgyad “asura.”
n.­191
Both “ordinary” and “natural” render prakṛti.
n.­192
In the Mppś this is Chapter XV, Act XI.
n.­193
Alternatively, taking lhags as a verb of movement (Bṭ1 na 21b2 gshegs pa rnams), “take ‘at the very limit’ as the limit on account of those who travel to it.”
n.­194
In the English translation of khri brgyad, “stands, stays, and maintains” are abbreviated to “dwells and maintains.”
n.­195
This is the Degé reading; K omits ma: “because Ratnākara has passed into complete nirvāṇa.” The second part of the sentence literally says “he ‘stands’ on the life-faculty continuum.”
n.­196
LSPW, p. 42 “candidates to Buddhahood.”
n.­197
That is, why do they make offerings to and inquire about the health of other buddhas?
n.­198
That is, in the quality and integrity of beings.
n.­199
antaḥ/antara-kalpa. Edg, s.v. antara-kalpa, following la Vallée Poussin, says an antaḥkalpa makes up or defines a kalpa; it is not between two of them.
n.­200
That is, in which nothing can grow.
n.­201
K gos; D omits.
n.­202
The list of Tib words rendered into English as “respected” and so on is not consistent either here in Bṭ3 or in the different versions of the Sūtra. I have translated them consistently based on the assumption they render the same list of Skt verbs satkṛt, gurukṛt, mānaya, and pūjaya.
n.­203
Bṭ1 na 23a5 lists the conditions as clothing, merit from earlier good deeds, lodging, and medicine.
n.­204
This is the LSPW translation for laghūtthānatā rendered here by bskyod pa yang, and in Bṭ1 by zo mdog bde ba; D ’gres here is either an alternative spelling or mistake for the more usual bgres, “old age.”
n.­205
That is, the nine remaining directions from which bodhisattvas come to this world to see the Buddha Śākyamuni, as described in the remainder of the Sūtra’s first chapter.
n.­206
This translation takes brda phrad literally. Alternatively, “to understand what it is talking about” (brda sprod).
n.­207
This comes right after the Introduction chapter in khri brgyad. Our author includes it in his exposition of the Introduction chapter.
n.­208
Śāriputra, after all, is a śrāvaka, not a bodhisattva.
n.­209
Of reaching nirvāṇa.
n.­210
The welfare of all beings.
n.­211
The extract is either an abridgment or paraphrase of The White Lotus of the Good Dharma (Saddharma­puṇḍarika), Toh 113, 3.­29–3.­30 (Roberts 2018); Kern, 3.22.
n.­212
That is, from the start, either certain or not certain to reach awakening.
n.­213
Our author means that bodhisattvas in this lineage do not become worthy ones or pratyekabuddhas first; they have complete awakening in mind from the start, so it is not necessary to explain the different stages of attainment.
n.­214
The awakenings of śrāvakas, pratyekabuddhas, and bodhisattvas.
n.­215
Our author means that, unable to realize that all attainments are equally qualified as ultimately illusory, first they attain a nirvāṇa and with that the realization that it is not ultimately existent. It is the stream enterer level because it is the first attainment that is seen (dṛś) to be ultimately nonexistent, and hence to be transcended.
n.­216
The Skt Tanū means “slimmed down” or “refined.”
n.­217
Like the venerable Śāriputra.
n.­218
Again, like Śāriputra.
n.­219
This level is equivalent to the Pratyekabuddha level, the eighth in the scheme of ten levels that culminates in the Buddha level.
n.­220
The Skt for this is found in Abhayākaragupta’s Muni­matālaṃkāra (Kano and Li 2014, 130 [15]), te ca punarbhavāntara­grahaṇena bodhi­sattvacaryāṃ caranti | kathaṃ punarbhavaṃ gṛhṇanti | hetubalāt pratyayabalāc ca | tatra yā ’sāv aprahīṇa­kleśa­vāsanā sā pratyayaḥ | hetuḥ sāsrava­kuśala­mūla­hetukāni punarbhavagrāhakāṇy anāsravāṇi kuśalamūlāni.
n.­221
The Questions of Sāgaramati (Sāgara­mati­paripṛcchā), Toh 152, 10.­7–10.­9 (Dharmachakra 2020). Our author cites this same passage again in the conclusion (Bṭ3 6.­93), with slight changes. The Skt of the passage is found in Asaṅga’s Vyākhyā on Maitreya’s Mahā­yānottara­tantra­śāstra (Johnston 1950, 1.84); and in Abhayākaragupta’s Muni­matālaṃkāra (Kano and Li 2014, 130–131 [15–16]).
n.­222
Better is the reading below (6.­93): “in close contact with” (’dre, saṁśliṣyante) in place of “afflicted by” (nyon mongs pa, saṁkliṣyante) here.
n.­223
This follows K ’gre = D F.291.b4 ’dre; Skt “They connect (śleṣatayā, K) them to the three realms, but not because they afflict (kleṣatayā) their minds.” Here D khams gsum na nyon mongs pas, “They afflict (kśleṣatayā) the three realms.”
n.­224
Lion’s Roar of the Goddess Śrīmālā (Śrīmālā­devī­siṃha­nāda) ’phags pa lha mo dpal ’phreng gi seng ge’i sgra, Degé Kangyur (dkon brtsegs, cha), 266a. The Skt of the passage is found in Asaṅga’s Vyākhyā on Maitreya’s Mahā­yānottara­tantra­śāstra (Johnston 1950, 1.84).
n.­225
A “form of life” or “migration” (’gro ba, gati) is a state of rebirth while wandering in saṃsāra.
n.­226
Lion’s Roar of the Goddess Śrīmālā, 271b1. The Skt of the passage is found in Asaṅga’s Vyākhyā of Maitreya’s Mahā­yānottara­tantra­śāstra (Johnston 1950, 1.67).
n.­227
The Ten Dharmas (Daśa­dharmaka­sūtra) ’phags pa chos bcu pa zhes bya ba theg pa chen po’i mdo, (dkon brtsegs, kha), 287a1–287b4; cited in Jñānavajra’s Commentary (Ārya­laṅkāvatāra­nāma­mahā­yāna­sūtra­vṛtti­tathāgata-hṛdayālaṃkāra-nāma) on the The Sūtra on the Descent into Laṅkā (Laṅkāvatāra­sūtra) ’phags pa lang kar gshegs pa zhes bya ba theg pa chen po’i mdo, Degé Tengyur (mdo ’grel, pi), 123b5 ff.
n.­228
This response is missing from both the The Ten Dharmas and Jñānavajra’s Commentary.
n.­229
“Manifestation of a Bodhisattva’s Training,” or “Categorization of a Bodhisattva’s Training Chapter,” nyi khri 72.­63 and khri brgyad 83.­65. Below (Bṭ3 6.­84) glosses this same passage.
n.­230
This renders D skye ba ma mchis par ni bcom ldan ’das kyis nges par bka’ ma stsal to. There are many variants. Below 6.­89 (F.290.b) this line is cited in D as de’i skye ba lags pa ni bcom ldan ’das kyis bka’ ma stsal to, “The Lord has not said anything about that one’s rebirth.”
n.­231
yongs su gyur pa’o; khri brgyad ga 162b4–5 yongs su bsngos pa (“dedicated [to awakening]”); le’u brgyad ma ca 322b3 yongs su bsgyur pa. The Tib translators read nirmāṇa or nirmita and pariṇāmita in place of MQ p. 241, PSP 6-8: 157 nirvāṇa­pāragāminīm; LSPW “an unthinkable rebirth which allows him to advance to the beyond of Nirvana”; nyi khri 72.­64 (ga 353a2) bsam gyis mi khyab pa mya ngan las ’das par ’gyur pa, “becomes an inconceivable nirvāṇa.”
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).

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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).

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

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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.

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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.

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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.

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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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­257

Puṣya

Wylie:
  • skar rgyal
Tibetan:
  • སྐར་རྒྱལ།
Sanskrit:
  • puṣya

A past buddha.

Located in 1 passage in the translation:

  • 1.­110
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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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
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    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-section-1.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-section-1.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-section-1.Copy

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