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  • Toh 3808

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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
Summary of Contents

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.”

Introduction unique to the Perfection of Wisdom

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

Second, radiating light from the pores of the body

Third, radiating natural light

Fourth, radiating light from the tongue

Helping the world of inhabitant beings

Presentation of the single vehicle system


2.

Summary of Contents

2.­1

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

2.­2

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

the gateway of brief teaching,

the gateway of intermediate teaching, and

the gateway of detailed teaching.

2.­3

Thus the Lord, by means of the sequence of teachings in the introduction chapter, and because it is a great undertaking, has set the stage for the explanation. Then he says to the elder Śāriputra, “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.” And having given just that explanation, he then falls completely silent. This is, therefore, “the perfection of wisdom taught in brief.”

2.­4

As the Lord had fallen completely silent, so the elder Śāriputra, [F.38.a] taking as his point of departure the welfare of those who understand when there is an elaboration, starts the intermediate teaching with the 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

2.­5

Then the Lord, taking just that brief statement as his point of departure, teaching, in just that brief statement, all phenomena, and also teaching the four practices, gives an exposition in eight parts, concerning


why bodhisattvas endeavor,

how bodhisattvas endeavor,

the defining marks of those who endeavor,

the subdivisions of those who endeavor,

the instructions for the endeavor,

the benefits of the endeavor,

the subdivisions of the endeavor, and

the specific instruction for coming to an authoritative conclusion about this exposition.

2.­6

Among these, it teaches all the wholesome dharmas, from232

“Śāriputra, here bodhisattva great beings, having stood in the perfection of wisdom by way of not taking their stand on it” P18k P25k

up to233

“should cultivate great love, great compassion, great joy, and great equanimity.” P18k P25k

2.­7

Then, from

“who want to fully awaken to the knowledge, furnished with the best of all aspects, of a knower of all aspects,” P18k P25k

up to234

“So, Śāriputra, bodhisattva great beings take to these sorts of sense objects in order to bring beings to maturity,” P18k P25k

is the explanation of why bodhisattvas endeavor. Then, from,235

2.­8

“Lord, how then should bodhisattva great beings practice the perfection of wisdom?” P18k P25k

and from

“a giver of… the eight-branched confession and restoration,”236 P18k P25k

and from

“the four concentrations,” P25k

up to

“the eighteen distinct attributes of a buddha” [F.38.b] P18k P25k

is the explanation of how bodhisattvas endeavor. Then, from,237

2.­9

“Lord, how are bodhisattva great beings who engage with the perfection of wisdom ‘engaged’?” P18k P25k

up to

“do not produce an immoral thought, [a malicious thought,] a lazy thought, a distracted thought, or an intellectually confused thought” P18k P25k

is the explanation of the defining marks of those who endeavor. Then, from,238

2.­10

“Where did they die, Lord, bodhisattva great beings dwelling by means of this yogic practice of the perfection of wisdom who have taken birth here?” P18k P25k

up to where it predicts the awakening of

“a hundred thousand one hundred million billion beings” P18k P25k

is the explanation of the subdivisions of those who endeavor.

2.­11

Then, from,239

“Subhūti, starting with the perfection of wisdom, be confident in your readiness to give a Dharma discourse to the bodhisattva great beings about how bodhisattva great beings go forth in the perfection of wisdom,” P18k P25k

up to

“just that is the advice about the perfection of wisdom of bodhisattvas, just that is the instruction,” P18k P25k

teaches the instructions for the endeavor. Then, from,240

2.­12

“Lord, bodhisattva great beings who want to comprehend form should train in the perfection of wisdom,” P18k P25k

up to

“because in this perfection of wisdom is detailed instruction for the three vehicles in which bodhisattva great beings should train on the level of śrāvakas and pratyekabuddhas, bodhisattvas, and buddhas,” P18k P25k

teaches the benefits of the endeavor. Then, from,241

2.­13

“Lord, [F.39.a] given that I do not find, do not apprehend, and do not see a bodhisattva or the perfection of wisdom,” P18k P25k

up to

“someone who does not teach and explain to them that such things as those are works of Māra, Subhūti, they should know is a bad friend of a bodhisattva great being, and knowing that, should shun them,” P18k P25k

teaches the subdivisions of the endeavor. Then, from,242

2.­14

“Lord, you say ‘bodhisattva great being.’ What is the meaning of the term?” P18k P25k

up to the questions of the chief of the gods,243 starting with twenty-eight questions244 and then the series of questions and responses by the two elders,245 is the two-part specific instruction for coming to an authoritative conclusion about this brief exposition in terms of the meaning of the words and the characteristic marks.246

Thus, the intermediate explanation of the perfection of wisdom is completed in these stages.

2.­15

This intermediate teaching, furthermore, is an explanation in ultimate truth mode that takes as its point of departure the knowledge of all aspects, that is, the state of the nonconceptual perfection of wisdom.

2.­16

Then, the detailed explanation, starting with the knowledge of all aspects of the bodhisattva’s path that takes the conceptual and nonconceptual perfection of wisdom as its point of departure, gives a detailed explanation in two parts, governed by the conventional and ultimate, for the sake of those who need to be led. The teaching of the sequence of these is given below in the specific appropriate contexts.

2.­17

Then there are the “eleven rounds” of teaching. These eleven rounds of teaching are:247

the first round in which an explanation is addressed to Śāriputra;

the second, a detailed explanation by the elder Subhūti;

then the address to Śatakratu,

then to elder Subhūti;

then to the noble Maitreya,

then to the elder Subhūti,

then to Śatakratu, [F.39.b]

then to the elder Subhūti,

then to Maitreya,

then to the venerable Subhūti;

and with the story of Sadāprarudita and Dharmodgata, the entrusting248 of the sūtra to venerable Ānanda.


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.­232
khri brgyad 2.­3; ’bum 2.­3.
n.­233
khri brgyad 2.­4 has only “should cultivate… great love, and great compassion.”
n.­234
khri brgyad 2.­64; ’bum 2.­188 nye bar ston; LSPW pp. 35–37 “It is in such a spirit that a Bodhisattva, for the sake of maturing beings, lays hold of the five sense qualities.”
n.­235
khri brgyad 3.­1.
n.­236
khri brgyad 3.­20; Dutt 42.7 aṣṭāṅga-sanvāgatasya poṣadhasya; LSPW pp. 41–43 “Uposatha vows.” khri brgyad 3.­20 ff. omits the detailed list that includes “the four concentrations” found at nyi khri 2.­101, ’bum 2.­223–2.­225, LSPW pp. 41–45, and le’u brgyad ma ga 53a2 up to the sub-heading sgrub pa la gdams pa.
n.­237
khri brgyad 3.­21, ’bum 2.­226, nyi khri 2.­102, LSPW p. 45.
n.­238
khri brgyad 3.­54, nyi khri 2.­161, ’bum 2.­477, LSPW pp. 59–60.
n.­239
khri brgyad 6.­1, nyi khri 3.­1, ’bum 3.­1, LSPW pp. 98–99.
n.­240
khri brgyad 7.­1, nyi khri 4.­1, ’bum 4.­1, LSPW pp. 116–18 (LSPW pp. 107–19 abbreviates radically); Ghoṣa 473.
n.­241
khri brgyad 8.­1, nyi khri 5.­1, ’bum 5.­1, LSPW pp. 123–24.
n.­242
This reading sems dpa’ chen po is probably a mistake missed by an editor, but I have not emended it. K, nyi khri ka 178b5, ’bum ga 28a4, and LSPW p. 160 repeat byang chub sems dpa’. However khri brgyad ka 110a6–7, Tempangma ka 146b3 have byang chub sems dpa’ sems dpa’, and render padārtha by gzhi’i don (“basis in reality”), in place of the reading here tshig gi don (“meaning of the term”) corroborated by nyi khri ka 178b5 and ’bum ga 28a4, and LSPW p. 160.
n.­243
khri brgyad 22.­1, nyi khri 14.­1, ’bum 14.­2, LSPW p. 269.
n.­244
These are listed below 4.­678.
n.­245
Śāriputra and Subhūti.
n.­246
The first of the twenty-eight (or twenty-nine) questions is about the padārtha of the word “bodhisattva.” The translators of different versions rendered padārtha in two ways: tshig gi don (“meaning of the word”) and gzhi’i don (“basis in reality”). In tshig gi don dang mtshan nyid, take the tshig gi don to be referencing the first question and then take the remaining questions to be included in conventional “characteristic marks” (mtshan nyid) Alternatively, this could be rendered “a two-part discussion about the basis in reality and the characteristic marks in the brief statement.”
n.­247
The eleven have been set forth based on a parallel passage at Bṭ1, 24a7, that says there is one discourse to Śāriputra, five to Subhūti, two to Śatakratu, two to Maitreya, and one relating the story of Sadāprarudita and entrusting the Sūtra to Ānanda. The following are tentative approximate locations in khri brgyad. The identification of exactly which sections in the scriptures our author has in mind requires further investigation. The first three rounds are (1) khri brgyad 2.­1–3.­145; (2) khri brgyad 6.­1–21.­96, the intermediate teaching‍—the first chapter of the Aṣṭa (Wogihara pp. 21–128); and (3) khri brgyad chapter 22. The two rounds to Maitreya are (4) khri brgyad 33.­1 ff. and (9) khri brgyad 83.­1–83.­70. The final section is (11) khri brgyad 85.­1–87.­6. The other rounds to Subhūti and Śatakratu are hard to identify with certainty.
n.­248
K yongs su gtad.
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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Monier-Williams, Monier. A Sanskrit-English Dictionary: Etymologically and Philologically Arranged with Special Reference to Cognate Indo-European Languages. Oxford: Clarendon Press, 1899.

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

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

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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.­5

Ānanda

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

Definition from the 84000 Glossary of Terms:

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

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

Located in 8 passages in the translation:

  • 2.­17
  • 5.­154-155
  • 5.­1044
  • 5.­1071-1072
  • n.­247
  • n.­1624
g.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­68

dharmas on the side of awakening

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

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

Located in 32 passages in the translation:

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

dharmatā

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

See “true nature of dharmas.”

Located in 12 passages in the translation:

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

Dharmodgata

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

Definition from the 84000 Glossary of Terms:

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

Located in 1 passage in the translation:

  • 2.­17
g.­78

eight-branched confession and restoration

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

Definition from the 84000 Glossary of Terms:

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

Located in 1 passage in the translation:

  • 2.­8
g.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­285

Śatakratu

Wylie:
  • brgya byin
Tibetan:
  • བརྒྱ་བྱིན།
Sanskrit:
  • śakra
  • śatakratu

Definition from the 84000 Glossary of Terms:

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

Located in 20 passages in the translation:

  • 2.­17
  • 5.­99
  • 5.­121
  • 5.­146
  • 5.­157
  • 5.­160
  • 5.­173
  • 5.­204
  • 5.­250
  • 5.­252
  • 5.­356
  • 5.­424
  • 5.­429
  • 5.­1020
  • 5.­1044
  • n.­247
  • n.­1623-1624
  • g.­360
  • g.­375
g.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­398

Yeshé Dé

Wylie:
  • ye shes sde
Tibetan:
  • ཡེ་ཤེས་སྡེ།
Sanskrit:
  • —

Definition from the 84000 Glossary of Terms:

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

Located in 2 passages in the translation:

  • i.­5
  • c.­1
g.­399

yogic practice

Wylie:
  • rnal ’byor
Tibetan:
  • རྣལ་འབྱོར།
Sanskrit:
  • yoga

A term which is generally used to refer to a wide range of spiritual practices. It literally means to be merged with or “yoked to,” in the sense of being fully immersed in one’s respective discipline. The Tibetan specifies “union with the natural state.”

Located in 8 passages in the translation:

  • 2.­10
  • 4.­293
  • 4.­295
  • 4.­321
  • 4.­339
  • 4.­376
  • 4.­564
  • n.­411
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    The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines

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    The cultivation of generosity, or dāna—giving voluntarily with a view that something wholesome will come of it—is considered to be a fundamental Buddhist practice by all schools. The nature and quantity of the gift itself is often considered less important.

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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-2.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-2.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-2.Copy

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