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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
Explanation of the Maitreya Chapter: Chapter 83

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

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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


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

6.­3

A bodhisattva’s training is in the correct comprehension of all dharmas, so he asks, “how do bodhisattvas who want to train in a bodhisattva’s training train in form,” and so on, up to, finally,

“the buddhadharmas.” P18k P25k

6.­4

Then the Lord, to teach that the training in emptiness is a bodhisattva’s training, says

“[they] should train in ‘form is a mere name,’… up to ‘buddhadharmas are a mere name’ ”‍— P18k P25k

all dharmas are simply mere names.

6.­5

“Lord, when this‍—namely, the designation1934 form‍—is apprehended together with a basis,” P18k P25k

and so on, teaches the following. He asks: How could form and so on be just a name? The designation of “form,” “feeling,” and so on does not indicate simply a mere name, it indicates a basis, because the name is first given and then the aspect of the basis presents itself to the mind. He means: Were that name to be without a basis, [F.282.a] either it would be illogical to say “a mere name,” or else, if it is taken to exist as form and so on that is not a basis, as a name, based on what and on account of what basis would that name be referring to something? That word would not exist either. Therefore, it is illogical to say “mere name.”

6.­6

“This‍—namely, form‍—is a name plucked out of thin air… for this or that basis that is a causal sign of a compounded phenomenon.” P18k P25k

The Lord is saying that form and so on is not a nominal entity.1935 If it were a nominal entity, then it would be feasible that by merely saying it even those who do not know what it is connected to would know what those bases are, as entities with their various specific attributes. But they do not know those, so words are one thing and the bases, form and so on, are something else. He means it is simply conventionally suitable that later on there are those words “for this or that basis.” Therefore, form and so on is not in its intrinsic nature a name. “Plucked out of thin air” means comes about later, in the sense of “fabricated.” As for a “basis that is a causal sign of a compounded phenomenon,” it is “compounded” because it has arisen from cause and conditions; a “causal sign” because it appears to consciousness; and a “basis” because it is in the form of a basis. A place for an appearance as a compounded dharma is called a “basis.”

6.­7

Having said that, the noble Maitreya, unable to bear the thought of a word plucked out of thin air, asks,

“Lord, is it not the case that in the absence of the name form, there is no being aware of, realizing, or knowing the name form through a basis that is a causal sign of a compounded phenomenon?” P18k P25k

and so on. Without the name, from seeing simply the mere basis, you do not become aware “this is form”;1936 and without seeing the basis, just from the word being said you do not become aware of the basis. He means: There, logically, if the name for form were to come about later and is not its entity,1937 [F.282.b] even without the name being said those who do not know what the name is connected to will comprehend “it is form.” And even after the name has been said, since the word would be plucked out of thin air the awareness that arises would not be of the actual reality of the basis. Either way it is one of these two,1938 so form and so on is not in its intrinsic nature a name.

6.­8

In regard to “in the absence of the name… through that basis that is a causal sign of a compounded phenomenon:” construe “in the absence” as when the word is set aside; “through that basis that is a causal sign of a compounded phenomenon” it is not tenable that there is awareness that that basis “is form.”

6.­9

With,

“So then, Maitreya, I will ask you a question,” P18k P25k

and so on, the Lord teaches in three parts that names are plucked out of thin air and that bases are not in their intrinsic nature names.

6.­10

He makes it known that names are plucked out of thin air in three parts: because you do not know what something is from just the basis without the name being said; because there are many names for a single basis; and because there is one name for many bases.

6.­11

There, in reference to the first part, it says

“Maitreya, what do you think‍—without resorting to, without standing on, without having to stand on the designation form for this or that basis that is a causal sign of a compounded phenomenon, do you think this‍—namely, ‘this is form’‍—about this or that basis that is a causal sign of a compounded phenomenon?” P18k P25k

and so on. If that form is taken to be a nominal entity, why do those who are ignorant of the term, who do not know that the word form stands for the form that is the basis, not have the realization in words that “this is form” by seeing just that basis? If that name is taken to be that entity that is a basis, just as a consciousness that grasps the specific defining marks of the basis arises from properly seeing the basis, similarly it would make sense that a consciousness that knows the name would arise as well. But it does not arise, so form and so on is not the nominal entity.

6.­12

In reference to the second part it says,

“Maitreya, what do you think, do a variety of kinds of words, conventional terms, conventional labels, and designations [F.283.a] designate, or conventionally refer to, or label, or apply to this basis that is a causal sign of a compounded phenomenon?” P18k P25k

and so on. Let a basis be taken to be a nominal entity. There are many names for a single basis; for example, just the one feeling is called feeling, experience, state of awareness, pleasure, suffering, and equanimity. There, if that basis is taken to be a nominal entity, whereas it would make sense that when the single basis, feeling, is spoken about with many names it would become many entities,1939 that is not the case. Therefore, you should know that form and so on is not a name entity.

6.­13

In reference to the third part it says,

“Maitreya, what do you think‍—here, does someone designate… to just that basis that is a causal sign of a compounded phenomenon a name for a basis that is a causal sign of a compounded phenomenon different from it?” P18k P25k

and so on. Were that basis taken to be the nominal entity, then when a name for many bases has been said, like, for example, “aggregates, sense fields, and constituents,” then all the dharmas would become a single entity.1940 But that is not the case. Therefore, you should know that form and so on is not a nominal entity.

6.­14

What is being taught with,

Having said that, the noble Maitreya asked him, “In that case, Lord, would it not then be just that basis that is the causal sign of a compounded phenomenon that is apprehended as the form entity?”1941 P18k P25k

This is teaching: The Lord has taught that the word labeled onto a basis that is a causal sign of a compounded phenomenon is together with a basis and together with a foundation; he has not taught that it is without a basis and without a foundation. Therefore, because it1942 is grounded in the basis that is causal sign of a compounded phenomenon, it seems that the entity that is the basis that is a causal sign of a compounded phenomenon is the word.

6.­15

Then the Lord, with

“Maitreya, what do you think, … the form entity, or is it simply merely designated?”1943 [F.283.b] P18k P25k

sorts out Maitreya’s statement, teaching: Are you saying that those who use the word form for that basis are giving voice to the entity that is its defining mark, or are they just saying a word? He1944 thus says that they are saying a word. Therefore, it is apparent that those words are giving voice to the name of that basis, not the entity, like, for example, in common parlance the child’s name Devadatta (“God-given”) and so on. Therefore, it is teaching that form and so on is not the name entity.1945

6.­16

Having said that, the noble Maitreya asked him, “Lord, … if form is simply just a designation, name, conventional term, label, and conventional designation,” P18k P25k

and so on, is saying that it is the entities of form and so on that are bases that are apprehended. It is saying: given that the Lord has said “form is a mere name,” and “feeling is a mere name” too, in that case the name form becomes the form entity and the name feeling becomes the feeling entity.

6.­17

In order to sort that out as well,

Having asked that, the Lord asked him in return, “Maitreya, what do you think, is that form that is simply just a designation, name, conventional term, label, and conventional designation produced or stopped, or defiled or purified?” P18k P25k

and so on. It is understood in the world that form and so on are subject to production and stopping and are subject to defilement and purification. If the dharmas, form and so on, were taken to be name entities, there would then be no production or stopping, or defilement or purification over and above that of the name,1946 but such does occur. Therefore, you should know that a name is not the intrinsic nature of the dharmas.

6.­18

“Lord, does form just not exist at all? Is it without any mark at all?” [F.284.a] P18k P25k

and so on. The bodhisattva is asking: What about what you have said before, Lord, that “form is a mere name,” and “feeling is a mere name?” By saying that, do you intend that a mark of form and so on does not exist in any way at all, or that form just does not exist at all?

6.­19

Having said that, the Lord, concerned about it being taken nihilistically, refutes it with,

“Maitreya, I do not say ‘form just does not exist at all without any mark at all.’ ” P18k P25k

6.­20

Then the bodhisattva asks about its mode of existence with,

“How then, Lord, does form exist?” P18k P25k

and so on.

6.­21

With,

“Maitreya, form exists as an ordinary term and convention,” P18k P25k

and so on, the Lord differentiates and teaches that it exists from the perspective of the conventional truth but does not exist from the perspective of the ultimate truth.

6.­22

Then the noble Maitreya says,

“Lord, the way I understand what you have said,”1947 P18k P25k

and so on. He is saying: If you are saying that ultimately form and so on do not exist at all, in that case, you have gone to the extreme of the nihilists and so on. There the Lord’s intention in saying “ultimately it does not exist” is this: a basis1948 that can be designated by a name form and so on ultimately does not exist; a basis that cannot be named, that is

“inexpressible,” P18k P25k

has an ultimate existence. Having said that he asks,

6.­23

“Lord, if that inexpressible element ultimately exists, then how can it be a basis that is a causal sign of a compounded phenomenon designated by the name form plucked out of thin air?” P18k P25k

and so on. If the ultimate element is inexpressible by the entity that is the name and word for form and so on, [F.284.b] how could that basis that is a causal sign of a compounded phenomenon designated by the name ever have any sort of existence or nonexistence? Having asked that, Maitreya also asks,

“And if ultimately it does not exist, then how could it be an inexpressible element?” P18k P25k

6.­24

What does this teach? It is teaching that he has asserted that very basis that is the causal sign of a compounded phenomenon is its base because there is nothing else serving as a base of the inexpressible ultimate element. If that basis that is the causal sign of a compounded phenomenon ultimately does not exist, it does not make sense to say that “the inexpressible element is based on the basis that is the causal sign of a compounded phenomenon.” He is saying that you cannot call the basis that is a causal sign of a compounded phenomenon the “inexpressible element.”

6.­25

Then the Lord, wanting to teach the way in which the basis that is a causal sign of a compounded phenomenon does not exist, and how, even though it does not exist, it serves as the foundation,1949 with,

“So then, Maitreya, I will ask you a question,” P18k P25k

and so on, asks him about just that. With,

“Maitreya, what do you think‍—when abiding in the correct practice of wisdom connected with the inexpressible element,”1950 P18k P25k

and so on, he goes on to say: “Maitreya, when you take up the thoroughly purified wisdom, the inexpressible element,1951 at that point does the basis that is a causal sign of a compounded phenomenon appear or does it not appear?” And the bodhisattva says,

“Lord, I do not apprehend it.” P18k P25k

He means it does not appear.

6.­26

Then the Lord said, “From this one of many explanations, Maitreya”‍— P18k P25k

what does this teach? It says: “Understand that since the basis that is a causal sign of a compounded phenomenon does not appear when you are cultivating attention to the ultimate, it does not exist ultimately, but it exists as a convention.” That conventional reality, furthermore, cannot ultimately be expressed as just that or as other. Therefore, it says,

6.­27

“You should know that [F.285.a] this basis that is a causal sign of a compounded phenomenon is not the inexpressible element, and the inexpressible element is not other than this basis that is a causal sign of a compounded phenomenon.” P18k P25k

6.­28

Then, to teach the flaws in the position that it is just that,1952 it says,

“Maitreya, this basis that is a causal sign of a compounded phenomenon… if they are taken to be the inexpressible element, well then, all foolish ordinary people would be in nirvāṇa.” P18k P25k

If the conventional reality itself is the ultimate, well then, the very basis of a causal sign of a compounded phenomenon would be the inexpressible element. In that case, by having directly witnessed the basis of a causal sign of a compounded phenomenon they would have directly witnessed the inexpressible element.

6.­29

Then, to teach the flaws in the position that it is other,1953 it says

“Maitreya, if the inexpressible element is taken to be other than this basis that is a causal sign of a compounded phenomenon, well then, given that even the causal sign would not be apprehended,” P18k P25k

and so on. If the ultimate is something other than conventional reality, then the inexpressible element would be “other than,” that is, broken off from the basis that is a causal sign of a compounded phenomenon, and if that were the case the true nature of a phenomenon would be other than the phenomenon.

6.­30

And what would be wrong with that?

“A realization of the inexpressible,” P18k P25k

the ultimate

“element,” P18k

would not be accomplished. How so? Given that the ultimate element is without a causal sign, in what form would that absence of a causal sign come to appear to consciousness? When that basis that is a causal sign of a compounded phenomenon and the dharma-constituent are not different, it is correct that the compounded thing and the dharma-constituent then become awakening’s cause. The intention is this: they first take the element with a causal sign as the basis they apprehend, then later, when they are carrying out an analysis with wisdom, apprehend it as the ultimate constituted as a nonexistent basis. That is correct.

6.­31

Thus, the Lord teaches that a compounded basis ultimately does not exist [F.285.b] and also that the ultimate is released from being just that or another.1954 Then the noble Maitreya, worried there is a mistake again, asks,

“Lord, if, when bodhisattvas are abiding in the correct practice of wisdom connected with the inexpressible element,” P18k P25k

and so on. When bodhisattvas cultivating attention to the inexpressible element do not apprehend a compounded basis, is that basis

“not apprehended” P18k P25k

because it does not exist, or is it

“not apprehended” P18k P25k

because the practice of wisdom connected with the inexpressible element does not engage with the basis?

6.­32

Then the Lord said, “Maitreya, that basis that is a causal sign of a compounded phenomenon has no independence or existence at all.”1955 P18k P25k

This teaches the following: Even though the basis that is a causal sign of a compounded phenomenon is unreal, still foolish, ordinary people lack the strength to take hold of the ultimate because, governed by the error of ignorance and the maturation of karma and so on as cause and conditions, bases that are dependent phenomena and are not independent still appear to consciousness as the opposite of how they actually are. When bodhisattvas are working hard at cultivating paying attention to that, the ignorance and so on that are the cause and conditions are not there, so the earlier appearance constituted as a phenomenon dependent on them thus does not appear. In the absence of ignorance and so on as cause, that compounded basis does not still have the strength to arise independently. Therefore, it says “that basis… has no independent existence at all.” And therefore it also says “nonexistence” is “not apprehended.”

6.­33

“Maitreya, when you conceive of that basis that is a causal sign of a compounded phenomenon,” P18k P25k

and so on,1956 teaches when a dependent phenomenon occurs constituted by error, and true reality when the error does not occur. This means that when there is conceptualization the apprehending is in error dependent on the power of something else, the conceptualization, [F.286.a] and when there is no conceptualization the apprehending is without error as just the ultimate, because the dependent phenomenon does not exist. Having been asked that by the Lord, with

“it is, Lord,” P18k P25k

noble Maitreya accepts it.

6.­34

Then the Lord posits it1957 as just conceptualization, with,

“If that is so, Maitreya, … [it] is simply just conceptualization,” P18k P25k

and then, in order to eliminate that it is something that really exists, asks,

6.­35

“When they are thus abiding in the nonconceptual element free from conceptualizations, what existence does it… have?” P18k P25k

There, “they” are the bodhisattvas; “thus” when they ultimately do not exist; “abiding in the nonconceptual element”‍—in the ultimate element; and “what existence does it have” is what existence does that basis that is a causal sign of a compounded phenomenon have? This means it is just nonexistent.

6.­36

“What existence can be apprehended?” P18k P25k

Were it to exist, it would be apprehended.

6.­37

Noble Maitreya, in order to again differentiate and teach all phenomena, form and so on, from the perspective of the conventional and ultimate, then asks,

“Lord, how many designations for the separate aspects of form should a bodhisattva practicing the perfection of wisdom, involved in skillfully making a differentiation of a dharma, know?” P18k P25k

6.­38

Then the Lord, with

“Maitreya, … should know three… modes of form,” P18k P25k

and so on, gives an exposition of their divisions. From

“imaginary form, … conceptualized form, and … the true dharmic nature of form,” P18k P25k

up to

“imaginary buddhadharmas, … conceptualized buddhadharmas, and… the true dharmic nature of buddhadharmas,” P18k P25k

it teaches that all ordinary and extraordinary phenomena [F.286.b] are included within the three aspects.

6.­39

Then, when noble Maitreya again asks,

“What is imaginary form?” P18k P25k

and so on,

the Lord said, “Maitreya, based on the designation, name, label, and conventional designation form for this or that basis that is a causal sign of a compounded phenomenon, this imagining that it is the intrinsic nature of form is imaginary form,” P18k P25k

and so on.1958 This means: based on a conventional designation, relative to the compounded basis that is the reason for the conventional designation, that name and term form, when designated as the intrinsic nature of form, is falsely imagined form.1959

6.­40

As for the nature of phenomena there are three: a falsely imagined nature, a dependent nature, and a thoroughly established nature.

6.­41

There, for the phenomena, form and so on: the expression mode of appearance1960 as “form” and so on is the falsely imagined nature; the mode of erroneous appearance as the dharmas to consciousness1961 because of the power of ignorance and so on is the dependent nature; and the inexpressible, signless mode of appearance separated from those names and that mode of erroneous appearance is the ultimate, thoroughly established nature. You should grasp this in detail from the text.

6.­42

Those three natures‍—here “falsely imagined form, conceptualized form, and the true dharmic nature of form”‍—are explained sequentially.

6.­43

There it talks about “falsely imagined form, falsely imagined feeling, falsely imagined perception,” and so on, that are the names “form, feeling, perception” and so on. It teaches them with

“based on the designation, name, label, and conventional designation form for this or that basis that is a causal sign of a compounded phenomenon,” P18k P25k

and so on.

6.­44

After that [F.287.a] it teaches two aspects, with

“that basis which is a causal sign of a compounded phenomenon, an expression dependent on conceptualization established in the true dharmic nature of mere conceptualization,” P18k P25k

and so on. A mind arising and appearing in the mode of an appearance of an existent thing1962 for foolish, ordinary persons whose minds have become distorted, governed by afflictive emotions and the maturation of karma, and so on, as cause and conditions, is “conceptualized form.” “That basis which is a causal sign of a compounded phenomenon” and so on teaches that.

6.­45

“Established in the true dharmic nature of mere conceptualization”‍—there is no other nature except the mode of appearance when something has been conceptualized by an intellectually active state of mind,1963 so that basis is established as a merely conceptualized nature. Just that which is established as that is called “conceptualization.”

6.­46

Thus “dependent on,” taking as its point of departure just that “conceptualization” established as the mere mode of appearance when something has been conceptualized by an intellectually active state of mind, the thoroughly distracted1964 mode of appearance constituted as a basis connected with an expression is called “an expression.” Thus, dependent on that mode of appearance “established as the mode of appearance when something has been conceptualized by an intellectually active state of mind,” the appearance in the form of a basis to the intellectually active state of mind is called “conceptualized form.”1965

6.­47

You should connect this in the same way with

“feeling” P18k P25k

and so on as well.

6.­48

Then, in regard to the true dharmic nature of form, it says

“whether the tathāgatas arise or whether the tathāgatas do not arise,” P18k P25k

and so on. This “whether the tathāgatas arise” teaches that the true dharmic nature, not impermanence, is its intrinsic nature. In regard to “the true dharmic nature of form,” where it says

“this eternally eternal, constantly constant absence of imaginary form as the intrinsic nature of conceptualized form,” P18k P25k

when just that mode of appearance in a nonconceptual intellectually active state of mind1966 has become separated from a falsely imagined phenomenon described before‍—a mode of appearance suited, as the expressed and expression mode of appearance, to name and designation‍—[F.287.b] then, that mode of appearance established, in itself, in an inexpressible form as an absence of conceptualization is “the true dharmic nature of form.”

6.­49

“The nonexistence of an intrinsic nature,” P18k P25k

because the falsely imagined nature does not exist;

6.­50

“the nonexistence of a self in dharmas”‍— P18k P25k

the nonexistence of a mode of appearance that is the essential nature of a dharma;

6.­51

“suchness”‍— P18k P25k

a mode of appearance without distortion; and

6.­52

“the very limit of reality”‍— P18k P25k

the culmination of such a mode of appearance. You should connect this in the same way with

“feeling” P18k P25k

and so on as well.

6.­53

“Maitreya, view the form that is imaginary as not a material reality,” P18k P25k

because it is absolutely nonexistent.

6.­54

“View conceptualized form as a material reality based on the material reality of a conceptualization.” P18k P25k

This means it does exist because it exists conventionally. It is a material reality because as a compounded phenomenon it is destroyed and exists as form.1967 So this is an explanation that it is existent as a conceptualized nature and is a material reality.

6.­55

“But not because it is there under its own power”‍— P18k P25k

it says that because it has a dependent nature.

6.­56

“The true dharmic nature of form… as neither a nonmaterial reality nor a material reality and in the category of the ultimate”‍— P18k P25k

this is the true dharmic nature of form. It is not suitable to say “it does not exist” because it exists as an inexpressible entity, so it is not “a nonmaterial reality.” It is not suitable to say “it exists” because it exists in the form of a conceptualized basis, so “nor” is it “a material reality.” This therefore teaches a middle way avoiding two extremes. “The category of the ultimate” means the nature of the ultimate.1968 The word “category” means nature. Finally, you should connect this in the same way with them all, up to

“buddhadharmas” P18k P25k

as well.

6.­57

Having discussed the three marks from the perspective of the three natures, to set the scene for teaching the mark of nonduality, noble Maitreya says,

“this that the Lord has said”1969 P18k P25k

earlier,1970 in the discussion of the brief exposition of the perfection of wisdom section, the twenty-eighth question,1971 [F.288.a]

“namely, ‘anything called form is counted as not two,’ ” P18k P25k

and so on. What does

“Maitreya, what do you think, is the absence of material reality in imaginary form, or is it not” P18k P25k

teach?

6.­58

Just that nonexistence of “form or not form” in each of these three‍—falsely imagined form, conceptualized form, and the true dharmic nature of form‍—individually is the nondual, is suchness, is the absence of a self in dharmas. Thus, the words form, feeling, and so on, when enumerated as suchness, are counted as not two. That is the meaning, and wanting to teach just that, to teach the mark of each of those three aspects of form as free from form and not form, first, based on falsely imagined form, it says, “Is the absence of material reality in imaginary form, form, or is it not?”

6.­59

It is not suitable to say falsely imagined form is the intrinsic nature of form because it does not exist as what constitutes form; but it is not suitable to say that it does not constitute form either, because it does exist relative to form’s name and what has been designated form. Therefore, it says,

“Is then form” P18k P25k

that‍—

“just the mere designation, name, label, and conventional designation form for it?”1972 P18k P25k

6.­60

This means form is not nonexistent based on what has been designated, but, because the intrinsic nature of form does not exist, it is not form either, so “it is not two.”

6.­61

“Maitreya, what do you think, is conceptualized form, the material reality… not form?”1973 P18k P25k

The conceptualized form that is that1974 appears as constituting form, so the intrinsic nature of form is not nonexistent; but [F.288.b] it is also ultimately not the intrinsic nature of form because it is an intrinsic nature separated from the perception of form. Therefore, it says

“is that imaginary form of just that conceptualized form‍—that which is not its intrinsic nature, not its defining mark‍—form?” P18k P25k

6.­62

Thus, this means that form is not nonexistent because that conceptualized form appears as the intrinsic nature of form suitable to be named form, but it is also not form because ultimately it does not have the defining mark of form, so “it is not two.”

6.­63

“Is that true dharmic nature of form, form in the category of selflessness, form?” P18k P25k

Form that is the thoroughly established true nature of dharmas is not the intrinsic nature of form because it is an intrinsic nature separated from all causal signs; but it is not not the intrinsic nature of form either because it is the intrinsic nature of form‍—the true nature of dharmas. Therefore, it says,

“Is that true dharmic nature of form that is just that true dharmic nature of form, not form?”1975 P18k P25k

6.­64

It is not form because the true nature of dharmas is the nonexistence of an intrinsic nature, but it is not not form because it is the true dharmic nature of form. That is the meaning of nondual. Therefore, it is

“counted as nondual” P18k P25k

in the sense of “counted as suchness.”

6.­65

Similarly, connect this with them all, up to the buddhadharmas

“are nondual.” P18k P25k

Having taught in this way that form is‍—up to, finally, the buddhadharmas are‍—nondual, then to teach in another way that the four truths are marked by nonduality, it says

“[they] neither comprehend nor do not comprehend form, and just that is their comprehension.”1976 P18k P25k

6.­66

Bodhisattvas paying attention to the mark of all dharmas in meditative equipoise do not comprehend. While not in meditative equipoise like śrāvakas, [F.289.a] with the knowledge of mastery they comprehend, just as it has been explained before.1977 Therefore just that not comprehending absolutely like that is their comprehension. Similarly, also connect this with

“abandon… actualize… and cultivate.” P18k P25k

6.­67

Then, to teach what they become skilled in when such skill in the mark of nonduality arises, it teaches nirvāṇa with,

“Maitreya, the nirvāṇa of bodhisattvas is deep, extremely deep.” P18k P25k

6.­68

Having asked

“why is [it]… deep?” P18k P25k

it explains,

6.­69

“It is because the nirvāṇa of bodhisattvas is neither nirvāṇa nor not nirvāṇa; that is why it is called ‘deep, extremely deep.’ ” P18k P25k

6.­70

Take “the nirvāṇa of bodhisattvas” as the extremely pure transformation of the basis. That transformation of the basis, furthermore, is in the intrinsic nature of a complete nirvāṇa beyond all afflictive obscuration and obscuration to knowledge, the intrinsic nature of a complete nirvāṇa beyond the maturation of karma. Therefore, it is nirvāṇa. Thus, unlike śrāvakas and pratyekabuddhas they work for the welfare of beings for as long as saṃsāra exists. Therefore, it is not nirvāṇa.

6.­71

Then Maitreya says,

“Lord, if, taking the welfare of others as the point of departure, bodhisattvas do not totally reject saṃsāra… how do they not totally reject nirvāṇa?” P18k P25k

He is asking: if for as long as saṃsāra exists bodhisattvas working for welfare of others do not constantly and always reject saṃsāra, how in that case will [a bodhisattva’s nirvāṇa] be nirvāṇa?

6.­72

Then,1978

The Lord said, “Maitreya, taking the welfare of others as the point of departure, it is not nirvāṇa because they do not totally reject saṃsāra; taking their own welfare as the point of departure, it is not not nirvāṇa because they do not totally reject nirvāṇa.” [F.289.b] P18k P25k

6.­73

“Taking the welfare of others as the point of departure, there is not a total rejection of saṃsāra and appropriation of a nirvāṇa without aggregates, therefore it is not a nirvāṇa; but taking their own welfare as the point of departure, because the work has been done, there is not a total rejection of nirvāṇa and there is no appropriation of a life in saṃsāra, therefore it is a nirvāṇa. What is the Lord teaching with this? He is explaining that it is nirvāṇa when they take the dharma body as the point of departure, but from the perspective of the complete enjoyment body and magically created body it is not nirvāṇa.

6.­74

“Lord, if, taking the welfare of others as the point of departure, bodhisattvas do not totally reject saṃsāra, by not totally rejecting saṃsāra how do they not totally reject nirvāṇa?” P18k P25k

With this teaching it is asking: If for the sake of others they do not totally reject saṃsāra, they will have totally rejected nirvāṇa. If for their own sake they do not totally reject nirvāṇa, they will have totally rejected saṃsāra. Therefore, given that these “not totally rejecting and rejecting saṃsāra,” and “passing into nirvāṇa and not passing into nirvāṇa,” are contradictory, how is it not a contradiction?

6.­75

Then the Lord, with

“[they] do not even conceive of saṃsāra as actually saṃsāra,” P18k P25k

and so on, teaches that they are not contradictory. This means bodhisattvas do not conceive of all dharmas. Seeing them all as just the same, they do not entertain in their mind in regard to saṃsāra the construct “it is saṃsāra,” nor in regard to nirvāṇa the construct “it is nirvāṇa.” Thus, they stay in the same state, and while remaining in that same state do not, for instance, recoil mentally from anything because of seeing a defect or get attracted to anything because of seeing an advantage. [F.290.a]

6.­76

Then the noble Maitreya, still unhappy with that, asked,

“Well then, Lord, will it not be the case that just as bodhisattvas standing in the realm without thought construction… have not totally rejected a life in saṃsāra they will similarly not have appropriated it, and just as they have not totally rejected nirvāṇa they will similarly not have appropriated that, either? And Lord, if there is no appropriation, how can there be no rejection?” P18k P25k

6.­77

“Bodhisattvas do not conceive of saṃsāra or nirvāṇa, apprehending them as being the same. There is therefore no rejection of saṃsāra or nirvāṇa and there is no appropriation of them either.” So he asks about that: if there is no appropriating there, how is there no rejection?

6.­78

“Maitreya, I1979 do not say they ‘appropriate’ or ‘do not appropriate’ a life in saṃsāra.” P18k P25k

This says: I do not say they appropriate or forsake based on abandoning or not abandoning a life in saṃsāra; I say it, contingent on the need for it, based on the work being done, because, through the force of the clairvoyances, they do not make an absolute break in the stream of work for the welfare of the mass of beings at all times in infinite world systems. Therefore, I say “they do not totally reject saṃsāra,” but not because they do not abandon saṃsāra.

6.­79

Thus, taking the realm of

“emptiness, the realm that gives no basis for apprehending anything” P18k P25k

as the point of departure, he has taught that they remain in that, and therefore says, “They appropriate nirvāṇa.”

6.­80

“Lord, how in the absence of conceptualization1980 should the collection of marks be viewed?” P18k P25k

is asking how is the absence of conceptualization completed and finalized.

6.­81

“The nonduality… of an existent thing and a nonexistent thing” P18k P25k

is the absence of the duality of “existing” and “not existing.”

6.­82

“Nonelaboration” P18k P25k

is not conceptualizing those dharmas as anything at all in any way at all.

6.­83

“Lord, are all śrāvakas absolutely with certainty located in nirvāṇa?”1981 [F.290.b] P18k P25k

He asks this intending: since bodhisattvas have been found not to appropriate a life in saṃsāra, are śrāvakas, who are without appropriation, absolutely in a state of nirvāṇa?

6.­84

“Many families and dispositions of beings can be found.” P18k P25k

There are “many families and dispositions of beings,” which is to say, there are three “families.” Also “dispositions” differ on account of particular aspirations, proclivities, beliefs, faculties, and so on.

6.­85

“Strive for a superior qualification, who gain just the superior qualification”‍— P18k P25k

because of their disposition, from the start, they want perfect, complete awakening and, in accord with what they want, “gain” it.

6.­86

“Inferior”‍— P18k P25k

śrāvaka and pratyekabuddha awakening.

6.­87

“Understand that it is lacking, are not satisfied just by that” P18k P25k

means that they become noble beings and, having gained the state of a śrāvaka, later become buddhas.

6.­88

“…does not take rebirth, so how do they reach it?” P18k P25k

This intends that when there is rebirth in saṃsāra the accumulations for awakening can be completed.

6.­89

“The Lord has not said… is their rebirth.” P18k P25k

stream enterers do not arise in an eighth existence here; once-returners appropriate a single existence here; non-returners do not appropriate even a single existence here; and worthy ones do not appropriate any existence at all, so rebirth has ceased.

6.­90

“Maitreya, I do not say that their rebirth is dictated by karma and afflictive emotion; I say that theirs is an inconceivable rebirth, magically created and dedicated.”1982 P18k P25k

In this, take the “rebirth dictated by karma and afflictive emotion” with the stream enterers and so on.

6.­91

Those who have the three births have nothing to do with that. They have a threefold birth‍—“an inconceivable birth, magically created birth, and birth through a prayer that is a vow.”

6.­92

There, if those not necessarily destined to be in the śrāvaka family have come into the presence of a tathāgata, at that time the tathāgata, [F.291.a] seeing the particular features of their family, will explain to them the doctrine in the sort of way that produces a desire for unsurpassed, perfect, complete awakening. Having connected them with that sort of path, if they do not forsake that desire, having actualized the very limit of reality they gain the result of stream enterer and so on. Thus, the buddhas with skillful means and with the system of the perfection of wisdom establish them on the path to all-knowledge. Whether they have become those in training or not in training, because they have not given up wanting unsurpassed, perfect, complete awakening, even though they actualize nirvāṇa they do not generate an absolutely intense admiration for it as do those who are certain to be śrāvakas. To illustrate, some, when viewing a town or village, think “I am going to live right there.” Then, their admiration for it turns into an admiration for something else when they have seen it, and they think, “I am going to go elsewhere.” They have a change of mind when they have seen it. Similarly, here too when there is a desire for unsurpassed, perfect, complete awakening, the desire for nirvāṇa turns into something else and they become different from those who are certain to be śrāvakas. Therefore some, even though they have abandoned the afflictions, become special because of the power of residual impressions and so on, and because of the power of a compassionate aspiration and so on they do not get extremely repulsed by saṃsāra. They want to work for the benefit of beings like someone who sees their young son fallen into a filthy cesspool, sees that the cesspool is filthy, but still does not get repulsed because of wanting to get him out. Those like that, in training or not in training, under the guidance of a tathāgata dedicate the wholesome roots of the extraordinary noble path without outflows and so on like this‍—they dedicate them with the thought: “In order to be of benefit to beings may all of my extraordinary wholesome roots without outflows be directed toward birth in saṃsāra.” through the power of such a dedication the uncontaminated good of the path and so on causes them to be born in saṃsāra. They have [F.291.b] wholesome dharmas similar to afflictions that function as a cooperative condition. Thus, as the other sūtras say:1983

6.­93

“Sāgaramati, what are these afflictions accompanying the wholesome roots that keep saṃsāra going? They are dissatisfaction with their accumulation of merit, taking up birth in existence having the intention to do so, fixation on meeting with buddhas, not getting depressed when bringing beings to maturity, trying to grasp the good Dharma, making an effort at whatever work beings do, nonseparation from thoughts of attachment to the Dharma, and not giving up the practice of the perfections. Sāgaramati, those are the afflictions accompanying the wholesome roots that keep saṃsāra going. Bodhisattvas are in close contact with them,1984 but they are not stained by the faults of the afflictions.”

6.­94

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

The Lord said: “Sāgaramati, it is because through these sorts of afflictions bodhisattvas are in close contact with1985 the three realms and the three realms come about from afflictions. Bodhisattvas are in close contact with1986 the three realms at will through the power of their skillful means and their production of wholesome roots. That is why they are called ‘afflictions accompanying wholesome roots.’ They are afflictions to the extent that they connect them to the three realms, but not because they afflict their minds.”

6.­95

Therefore, it is said that “through the force of such a dedication, because of the wholesome roots without outflows they are born in saṃsāra.”

6.­96

Certain non-returners or worthy ones endowed with a special clairvoyance generated through the force of meditative stabilization demonstrate birth in various magical creations, work for the infinite welfare of beings, and complete the equipment for awakening. That is called magically created birth.

6.­97

For others, through the force of relying on spiritual friends, [F.292.a] the special features of such prayers that are vows have come together from the start and they accomplish dedicated births that have the fruition of those prayers of theirs as their nature. That is called dedicated birth.

6.­98

Why, though, without reaching the result of stream enterer and so on, do they not complete the equipment for awakening?1987 It is because they are powerless to do so because their afflictions are more intense and their faculties duller. Without the necessary purification of faculties and abandonment of afflictions they are incapable of completing the equipment for awakening. Therefore, with skillful means a tathāgata causes them to become endowed with that sort of supreme force. As the other sūtras say:1988

6.­99

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

The Lord: “The prophesy of śrāvakas to unsurpassed, perfect awakening is a prophesy that has in view their lineage.”

6.­100

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

6.­101

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

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

6.­102

The Lord: “In the same way, child of good family, bodhisattvas [F.292.b] with dull faculties who are in the lineage, earlier will put an end to afflictions on the path of meditation, and later will fully awaken to unsurpassed, perfect, complete awakening. What do you think, child of good family, on account of that will they not have fully awakened to unsurpassed, perfect, complete awakening?”

“Not so, Lord; not so, Sugata.”

6.­103

Therefore, reborn through the power of these three sorts of birth they complete the equipment for awakening.

6.­104

“The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines” is completed.


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.
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brgyad stong pa shes rab kyi pha rol tu phyin pa bryad stong pa (Aṣṭa­sāhasrikā­prajñā­pāramitā) [“Eight Thousand”]. Toh 12, Degé Kangyur vol. 33 (shes phyin, brgyad stong pa, ka), folios 1a–286a.
khri brgyad shes rab kyi pha rol tu phyin pa khri brgyad stong pa (Aṣṭā­daśa­sāhasrikā­prajñā­pāramitā) [“Perfection of Wisdom in Eighteen Thousand Lines”]. Toh 10, Degé Kangyur vols. 29–31 (shes phyin, khri brgyad, ka, kha, and in ga folios 1b–206a). English translation in Sparham 2022.
khri pa shes rab kyi pha rol tu phyin pa khri pa (Daśa­sāhasrikā­prajñā­pāramitā) [“Perfection of Wisdom in Ten Thousand Lines”]. Toh 11, Degé Kangyur vols. 31–32 (shes phyin, khri brgyad, ga folios 1b–91a (second repetition of numbering), and in shes phyin, khrid pa, nga, folios 92b-397a). English translation in Dorje 2018.
le’u brgyad ma shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañca­viṃśati­sāhasrikā­prajñā­pāramitā) [Haribhadra’s “Eight Chapters”]. Toh 3790, vols. 82–84 (shes phyin, ga, nga, ca). Citations are from the 1976–79 Karmapae chodhey gyalwae sungrab partun khang edition, first the Tib. vol. letter in italics, followed by the folio and line number.
nyi khri shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañca­viṃśati­sāhasrikā­prajñā­pāramitā) [Perfection of Wisdom in Twenty-Five Thousand Lines]. Toh 9, Degé Kangyur vols. 26–28 (shes phyin, nyi khri, ka–ga). Citations are from the 1976–79 Karmapae chodhey gyalwae sungrab partun khang edition. English Translation in Padmakara 2023.
rgyan snang Haribhadra. shes rab kyi pha rol tu phyin pa brgyad stong pa’i bshad pa mngon par rtogs pa’i rgyan gyi snang ba, (Aṣṭa­sāhasrikā­prajñā­pāramitā-vyākhyānābhi­samayālaṃkārālokā) [“Illumination of the Abhisamayālaṃkāra”]. Toh 3791, Degé Tengyur vol. 85 (shes phyin, cha), folios 1b–341a.
sa bcu pa sangs rgyas phal po che zhes bya ba las, sa bcu’i le’u ste, sum cu rtsa gcig pa’o (sa bcu pa’i mdo) (Daśa­bhūmika­sūtra) [“The Ten Bhūmis”]. Toh 44-31, Degé Kangyur vol. 36 (phal chen, kha), folios 166.a–283.a. English translation in Roberts 2021.
snying po mchog Ratnākaraśānti. ’phags pa shes rab kyi pha rol tu phyin pa brgyad stong pa’i dka’ ’grel snying po mchog. (Sāratamā) [“Quintessence”]. Toh 3803, Degé Tengyur vol. 89 (shes phyin, tha), folios 1b–230a.
ŚsPK Śata­sāhasrikā­prajña­paramitā. Edited by Takayasu Kimura. Tokyo: Sankibo Busshorin 2009 (II-1), 2010 (II-2, II-3), 2014 (II-4). Available online (input by Klaus Wille, Göttingen) at GRETIL.
ŚsPN3 Śata­sāhasrikā­prajña­paramitā NGMPP A 115/3, NAK Accession Number 3/632. Numbering of the scanned pages.
ŚsPN4 Śata­sāhasrikā­prajña­paramitā NGMPP B 91/3, NAK Accession Number 3/633. Numbering of the scanned pages.
ŚsPN4/2 Śata­sāhasrikā­prajña­paramitā NGMPP B 91/3, NAK Accession Number 3/633 (part two). Numbering of the scanned pages.
’bum shes rab kyi pha rol tu phyin pa stong phrag brgya pa (Śata­sāhasrikā­prajñā­pāramitā) [Perfection of Wisdom in One Hundred Thousand Lines]. Toh 8, Degé Kangyur vols. 14–25 (shes phyin, ’bum, ka–a). Citations are from the 1976–79 Karmapae chodhey gyalwae sungrab partun khang edition, first the Tib. vol. letter in italics, followed by the folio and line number. English translation in Sparham 2024.

n.

Notes

n.­1
Degé Tengyur vol. 213 (dkar chag, shrI), F.432b–433a. The four great “pathbreaker” traditions of interpretation (shing rta chen po’i srol bzhi or shing rta’i srol ’byed bzhi) are: (1) the Ornament for the Clear Realizations and all the commentaries based on it, (2) the Madhyamaka “corpus based on reasoning” (dbu ma rig pa’i tshogs, i.e. Nāgārjuna’s writings categorized as the Yuktikāya and by extension the Madhyamaka treatises in general), (3) the two Bṛhaṭṭīka commentaries discussed here, and (4) Dignāga’s Prajñāpāramitā­saṃgraha­kārikā (Toh 3809, also known as the Piṇḍārtha­saṃgraha), said to be characterized by its thirty-two topics, and its subcommentary the Prajñāpāramitā­saṃgraha­kārikā­vivaraṇa (Toh 3810).
n.­2
Denkarma, folio 305.a.6; see also Herrmann-Pfandt, pp. 293-294, no. 515. Phangthangma 2003, p. 35. The only substantial difference in the titles, as with so many canonical texts, is that “noble” is added as an honorific in present editions of the Tibetan canon.
n.­3
Among modern writers, Lama Chimpa and Alaka Chattopadhyaya (1997), Kazuo Kano and Xuezhu Li (2012, 2014), and Karl Brunnhölzl (2011b) use the title Bṛhaṭṭīkā.
n.­4
Abhisamayālaṅkārāloka (Toh 3791), Degé Tengyur vol. 85 F.2.a.
n.­5
Bhagavaty­āmnāyānusāriṇī­nāma­vyākhyā (bcom ldan ’das ma’i man ngag gi rjes su ’brang ba zhes bya ba’i rnam par bshad pa), Toh 3811.
n.­6
shes rab kyi pha rol tu phyin pa ’bum pa rgya cher ’grel pa.
n.­7
’di yi gzhung ’grel gnod ’joms bya bar ’dod.
n.­8
One may understand the verse as follows: “Having reverently (gus par, ādārāt) bowed (phyag ’tshal te, namaskṛ) to the Mother of Victors (rgyal ba’i yum, jinajananī), the foremost perfection (pha rol phyin pa’i gtso, pāramitāgrā) in the form of wisdom (shes rab bdag nyid, prajñātmakā), I want to make (bya bar ’dod, cikīrṣitā) a Path (gzhung ’grel, paddhati) there on which the Thorns Have Been Trodden Down (gnod ’joms, marditakaṇṭakā) so the later scriptures (bla ma’i lung, uttarāgama) will be of benefit to me (bdag la phan pa’i phyir, ātmahitāya).” Alternative translation of the last part: “because the tradition of the gurus (bla ma’i lung, gurvāgama) has been of benefit to me (bdag la phan pa’i phyir, ātmahitāt).”
n.­29
See outline of Bṭ3 in the appendix.
n.­39
The translators have inserted into the text here the notation bam po dang po (the “first bam po,” or bundle of pages equal to about 300 lines of original text), together with their own homage.
n.­40
Alternatively, bdag la phan pa’i phyir could be rendered “In order that the tradition of the gurus will be of benefit to me.”
n.­41
Alternatively, chos kyi tshogs renders dharmakāya (“dharma body”).
n.­512
This section begins the seventh of the eight subsections introduced earlier (2.­5).
n.­575
khri brgyad 8.­40–8.­54.
n.­587
Earlier (4.­501) our author calls this division “the practice of method.” Here (F.104.a) he calls this section brtson par sgrub pa, “practice as perseverance,” and (4.­620, F.105.a) brtson pa’i sgrub pa “practice of perseverance,” with the practice of method as a subset.
n.­699
Cf. 4.­678.
n.­736
This is the sixth of the twenty-eight or twenty-nine questions listed earlier (4.­678). The numbering here jumps to six, leaving out four and five, because the first three questions go together as 1a, 1b, and 1c, followed by 2 and then 3.
n.­741
Our author begins with an explanation of the second Great Vehicle because he has already explained the six perfections in response to the earlier question.
n.­826
Our author’s presentation is a paraphrase of, and often a direct citation from, The Teaching on the Great Compassion of the Tathāgata (Toh 147, Tathāgata­mahā­karuṇā­nirdeśa­sūtra) 2.­258 ff. (Burchardi 2020), cited in the AAV (Sparham 2006–11, vol. 4, p. 80) by the name of the questioner, Dhāraṇīśvararāja. The same explanation is also in The Bodhisattva’s Scriptural Collection of the Heap of Jewels collection (byang chub sems dpa’i sde snod, Degé Kangyur [dkon brtsegs, ga], 11a ff.). Mppś English (vol. 3, p. 1239 ff.) lists earlier sources for the powers, including the Majjhimanikāya.
n.­839
TMN takes dhātu and adhimukti together in a single section and deals with adhimukti first. Mppś English (p. 1264) takes adhimukti (“aspiration”) as the fifth power and dhātu (“acquired disposition”) as the sixth.
n.­892
This is the seventh of Subhūti’s twenty-eight questions at 4.­678.
n.­921
This is the eighth of Subhūti’s twenty-eight questions (4.­678).
n.­996
The remainder of Subhūti’s twenty-eight questions ( 4.­678) and the responses are khri brgyad 20.­1–20.­106. First are the statements made by Subhūti (khri brgyad 20.­8–20.­10) that are then queried by Śāriputra (khri brgyad 20.­11), and then answered by Subhūti up to the end of the chapter (khri brgyad 20.­106).
n.­1052
4.­679.
n.­1078
2.­2.
n.­1079
K, N de bzhin gshegs pas. The reading in D, de bzhin gshegs pa, may intend, “In this tathāgata the perfection of wisdom is a threefold teaching: brief, middling, and detailed.”
n.­1933
As this statement makes clear, the Maitreya Chapter was not included in the version of the Hundred Thousand that our author was following. In fact, among the long Perfection of Wisdom sūtras as they were brought to Tibet, it may only have been included in the Twenty-Five Thousand (in which it is chapter 72) and the Eighteen Thousand (in which it is chapter 83). In both sūtras its title, as given in the chapter colophon, is “Categorization of a Bodhisattva’s Training.” The traditional explanation is that this particular chapter, along with the three other final chapters recounting the narrative of Sadāprarudita, were held back by the nāgas when Nāgārjuna brought the text of the Hundred Thousand from their realm to the human world. While the versions of the Hundred Thousand in the Degé Kangyur and in most Kangyurs of both Tshalpa and Themphangma lineages thus do not include it, it is present in the versions in the Narthang and Lhasa Kangyurs, following a tradition (mentioned in the Degé Kangyur dkar chag F.117.a) of completing the text by adding these chapters from the other long sūtras.
n.­1934
The difference between ming (nāman) and ming du brjod pa (nāmadheya) is a variable of context: ming is used as the freestanding word for something (the ontological status of which is to be determined), ming du brjod pa when you are saying that word is being used for, or designating, something. Neither prejudges the status of the “content,” although, as our author says at the outset, saying things are nāmamātra is a way of teaching emptiness.
n.­1935
What this means is that it is not exactly the same as the name.
n.­1936
This translation is based on parts of two readings: D ming med pa’i dngos po tsam ’ba’ zhig ma mthong bas ’di ni gzugs yin no zhes mi rig par mi ’gyur ro, and K, N ming med par dngos po tsam ’ba’ zhig mthong bas ’di ni gzugs yin no zhes ming rig par mi ’gyur ro.
n.­1937
This renders de’i ngo bo nyid ma yin du zin na, in the sense of “if the word does not have some intrinsic connection with what it refers to.”
n.­1938
Either you would know what the word means from just saying a name without being told what it refers to, or else just from seeing what it is for you would know what it is called even without being told the name.
n.­1939
K, N ngo bo nyi du mar ’gyur; D ngo bo nyid du de las gzhan par ’gyur, “as an entity become something other than that.”
n.­1940
Our author takes a word for a generality (for example, “aggregate”) to be related to a basis that is the causal sign of a compounded phenomenon in the same way that a particular (for example, “form” aggregate) is.
n.­1941
LSPW p. 645, folios 578–79: “Is then form, etc. actually apprehended by way of an own-being (as a result of taking hold of) that entity which is the sign of something conditioned and on account of which there takes place the name, notion, concept and conventional expression, ‘this is form’, etc.”
n.­1942
The subject here is form, feeling, and so on.
n.­1943
“Is the basis that is the causal sign of a compounded phenomenon when form is… working as a subsequent conventional designation for form, form, the form entity, or is it simply merely designated?”
n.­1944
The subject here is Maitreya.
n.­1945
Our author is saying that the name does not actually articulate exactly what the thing is, like calling a soldier “lion heart.” It does not get to the actual heart of what something is‍—the true dharmic nature of something.
n.­1946
D ming dang; K, N ming las logs shig na.
n.­1947
khri brgyad 83.­26.
n.­1948
dngos po can render either vastu (“basis”) or bhāva (“real thing”).
n.­1949
He means “serves as the foundation of the name.”
n.­1950
khri brgyad 83.­27, Lhasa ’bum na 478a6 brjod du med pa’i dbyings dang ’brel pa’i shes rab kyi spyod pa la gnas pa, “abiding in the practice of wisdom connected with the inexpressible element”; MQ (236) yathā te nirabhilapyadhātau prajñāpracāro bhavati. upalabhase tvaṃ tasmin samaye saṃskāranimittaṃ vastu yatra idam āgantukaṃ nāmadheyaṃ prakṣiptam; LSPW p. 646, folio 579: “when your wisdom becomes united with the inexpressible realm.”
n.­1951
D; K, N: “when thoroughly purified wisdom takes up the inexpressible element.”
n.­1952
To teach the flaws in the position that it‍—the basis‍—is just that‍—the inexpressible element.
n.­1953
To teach the flaws in the position that it‍—the inexpressible element‍—is other than the basis.
n.­1954
The ultimate is not just the basis, and is not quite other than the basis.
n.­1955
This reading is corroborated by khri brgyad 83.­31 and Lhasa ’bum na 479a6–7. The rang dbang in rang dbang nyid dam yod pa nyid is perhaps incorporating a gloss from an oral tradition. The explanation below explains the reading at nyi khri 72.­31 (ga 347b5), rang dbang du yod pa nyid dam/ med pa nyid du ’gyur pa, “has no independent existence or nonexistence”; MQ (p. 237), PSP 6-8: 150 na… tasya saṃskāranimittasya vastunaḥ kācid vidyamānatā vāvidyamānatā vā.
n.­1956
khri brgyad 83.­31.
n.­1957
khri brgyad 83.­32. The “it” is “that basis that is a causal sign of a compounded phenomenon that has been thus designated by these‍—namely, the names form, feeling, perception, volitional factors, consciousness, up to buddhadharmas plucked out of thin air.”
n.­1958
MQ (39, 238) yā Maitreya tasmin samskāranimitte vastuni rūpam iti nāma­samjna­samketa­prajnapti­vyavahāran niśritya rūpasvabhāvatayā parikalpanā-idam parikalpitam rūpam; cf. Brunnhöltzl (2011, p. 11).
n.­1959
Brunnhöltzl (2011, p. 26) renders this passage: “The notion and designation ‘form’ with regard to the cause of that convention‍—a conditioned entity that, based on a convention, is designated as having the nature of form‍—is the meaning of ‘this is falsely imagined form.’ ”
n.­1960
Griffiths (1990, p. 93): “Every mental event has (or, perhaps better, is) a particular way of appearing to its subject. This is its ākāra, its ‘mode of appearance’.” Griffith’s “phenomenological content of a mental event” nicely conveys what is meant by the three natures or entities that are “aspects” or “modes of appearance” of a phenomenon.
n.­1961
D. K, N read rnam par shes pa chos rnams su phyin ci log tu snang, “the mode of consciousness erroneously appearing as the dharmas.”
n.­1962
“Real thing” renders dngos (bhāva). If it renders vastu the translation should be “in the form of a basis.” Brunnhöltz (2011, p. 27): “what arises and appears in the mind as the aspect of an entity.”
n.­1963
D. K, N blo rnam par brtags pa’i rnam pa ma gtogs, “except for the intellectually active state of mind that is the conceptualized mode of appearance.”
n.­1964
Golden 403a3 kun tu g.yengs ba’i; D kun tu g.yongs ba’i?
n.­1965
Cf. Brunnhöltzl: “Through apprehending it based on this conception (being grounded in the nature of the mere aspect of what is mentally conceived), the aspect of being distracted about what is connected with [mental] expressivity [by mistaking it] as having the character of an entity is called ‘expression.’ What appears to the mind as having the character of an entity based on this aspect of ‘being grounded in the nature of the aspect of what is mentally conceived’ is the meaning of ‘conceived form.’ ”
n.­1966
This renders D rnam par mi rtog pa’i, “nonconceptual.” Golden 403b1 (rnam par brtags pa) says, “When it has become separated from that conceptualized phenomenon, just that mode of appearance in an intellectually active state of mind‍—a falsely imagined phenomenon described before, a mode of appearance suited, as the expressed and expression mode of appearance, to name and designation‍—then that mode of appearance established, in itself, in an inexpressible form as an absence of conceptualization is “the true dharmic nature of form.” ”
n.­1967
This renders rūpaṇā, the definition of rūpa (“form”).
n.­1968
Our author is glossing the pra of prabhāvita (“category”; LSPW p. 581 “derived from”) with the sva of svabhāva (“intrinsic nature”).
n.­1969
khri brgyad 83.­41.
n.­1970
Cf. khri brgyad 21.­21 (Śāriputra then asked, “Venerable Subhūti, why do you say, ‘Anything called form is counted as not two’?”); ’bum 12.­654 (nga 169b4), nyi khri ka 353b7 gang yang gzugs zhes bgyi pa ’di ni gnyis su ma mchis shing nyam pa ma mchis pa’i chos kyi grangs su bgyis ba’o.
n.­1971
Earlier (2.­14, 4.­677) and here it says there are twenty-eight questions, but the list adds up to twenty-nine and 4.­1247 says there is a list of twenty-nine questions. Take nyi shu rtsa brgyad to mean nyi shu rtsa brgyad pa.
n.­1972
khri brgyad 83.­43.
n.­1973
khri brgyad 83.­45.
n.­1974
The form that is materially real.
n.­1975
khri brgyad 83.­49 has “Is that true dharmic nature of form that is just that true dharmic nature of form, form?”
n.­1976
khri brgyad 83.­52.
n.­1977
4.­52, 5.­1009–5.­1021.
n.­1978
The order of these statements is reversed in khri brgyad 83.­57–83.­58, which makes more sense.
n.­1979
Emend da to nga.
n.­1980
khri brgyad 83.­62, MQ 241 avikalpanāyā; nyi khri ga 352a7–b1 mi rtog pa la mtshan nyid thams cad (avikalpanāyāṃ?), a locative, is easier to understand than a genitive absolute.
n.­1981
khri brgyad ga 162a6 gcig tu nges par gtan du, *ekāntātyantikī in place of MQ (p. 241) ekāṃśeṇaikāṃśikī, “partially in part”; cf. nyi khri ga 352b3 phyogs gcig pa’am/ shin tu, “in part or absolutely” (*ekāṃśeṇaikāntikī); LSPW “absolute assurance.”
n.­1982
This is cited earlier (1.­229). The reading sprul pa dang yongs su bsngos pa is corroborated by khri brgyad ga 162b4 sprul pa dang yongs su bsngos pa and le’u brgyad ma ca 322b3 sprul pa dang yongs su bsgyur pa. The Tib translators read nirmāṇa or nirmita and pariṇāmita in place of MQ p. 241 nirvāṇa and pāragāminīm; nyi khri ga 353a2 bsam gyis mi khyab pa mya ngan las ’das par ’gyur pa, “becomes an inconceivable nirvāṇa.” PSP 6-8: 157 api tv acintyān nirvāṇa­pāragāminīm arhato ’py upapattiṃ prajñāpayām, “the birth of a worthy one that gives passage to an inconceivable nirvāṇa is taught too”; LSPW: “an unthinkable rebirth which allows him to advance to the beyond of Nirvana.”
n.­1983
This is from The Questions of Sāgaramati (Sāgara­mati­paripṛcchā), Toh 152, 10.­7–10.­8 (Dharmachakra 2020) cited earlier at Bṭ3 1.­213–1.­216.
n.­1984
Earlier 1.­213 nyon mongs pa (saṁkliṣyante), “afflicted by.”
n.­1985
Earlier 1.­214 nyon mongs pa (saṁkliṣyante), “afflicted by.”
n.­1986
Earlier 1.­214 nyon mongs pa (saṁkliṣyante), “afflicted by.”
n.­1987
D reads phyogs in place of tshogs, “not complete the [dharmas on] the side of awakening.”
n.­1988
This is the Daśa­dharmaka­sūtra cited earlier 1.­223–1.­226.

b.

Bibliography

Primary Sources‍—Tibetan

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

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

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

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

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

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

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

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

Primary Sources‍—Sanskrit

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

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

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

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

Secondary References

Sūtras

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Indic Commentaries

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Indigenous Tibetan Works

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Secondary Literature

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

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

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

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

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

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

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

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

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

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

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g.

Glossary

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

AS

Attested in source text

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

AO

Attested in other text

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

AD

Attested in dictionary

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

AA

Approximate attestation

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

RP

Reconstruction from Tibetan phonetic rendering

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

RS

Reconstruction from Tibetan semantic rendering

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

SU

Source unspecified

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

g.­1

absorption

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

Definition from the 84000 Glossary of Terms:

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

Located in 54 passages in the translation:

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

Acalā

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

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

Located in 2 passages in the translation:

  • 1.­87
  • g.­339
g.­3

affliction

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

Definition from the 84000 Glossary of Terms:

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

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

In this text:

Also rendered here as afflictive emotion.

Located in 100 passages in the translation:

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

aggregates

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

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

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

Located in 79 passages in the translation:

  • i.­52
  • i.­70-71
  • 1.­4
  • 1.­21-22
  • 1.­24-25
  • 1.­27
  • 1.­34
  • 1.­66
  • 1.­91
  • 4.­45-46
  • 4.­91
  • 4.­104
  • 4.­139-140
  • 4.­162
  • 4.­192
  • 4.­214
  • 4.­259
  • 4.­421
  • 4.­451
  • 4.­455-456
  • 4.­460
  • 4.­471-472
  • 4.­476
  • 4.­510
  • 4.­532-533
  • 4.­640
  • 4.­664
  • 4.­680
  • 4.­697
  • 4.­702
  • 4.­709
  • 4.­720
  • 4.­732
  • 4.­838
  • 4.­876
  • 4.­1078
  • 4.­1183
  • 4.­1217
  • 4.­1347
  • 5.­207
  • 5.­246
  • 5.­304
  • 5.­306
  • 5.­392
  • 5.­464-465
  • 5.­489
  • 5.­544
  • 5.­1031
  • 5.­1453
  • 5.­1476
  • 5.­1491
  • 6.­13
  • 6.­73
  • n.­50
  • n.­60
  • n.­120
  • n.­392
  • n.­404
  • n.­419
  • n.­527
  • n.­649
  • n.­1042
  • n.­1067
  • n.­1215
  • n.­1330
  • n.­1662
  • n.­1760
  • n.­1895
  • g.­112
  • g.­290
g.­10

apprehend

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

Definition from the 84000 Glossary of Terms:

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

Located in 301 passages in the translation:

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

appropriation

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

Definition from the 84000 Glossary of Terms:

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

Located in 11 passages in the translation:

  • 1.­23
  • 1.­218
  • 5.­1415
  • 6.­73
  • 6.­76-77
  • 6.­83
  • n.­52
  • n.­56
  • n.­1887
  • g.­112
g.­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.­29

buddhadharma

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

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

Located in 53 passages in the translation:

  • i.­51
  • i.­63
  • i.­84
  • 1.­91
  • 1.­97
  • 1.­124
  • 1.­211
  • 4.­6-7
  • 4.­10
  • 4.­64-65
  • 4.­162
  • 4.­246
  • 4.­334
  • 4.­336
  • 4.­341
  • 4.­364
  • 4.­369-370
  • 4.­435
  • 4.­469
  • 4.­471
  • 4.­496
  • 4.­517
  • 4.­526
  • 4.­534
  • 4.­912
  • 4.­990
  • 4.­1183
  • 4.­1312
  • 5.­102-103
  • 5.­130-131
  • 5.­142
  • 5.­154
  • 5.­207
  • 5.­463
  • 5.­606
  • 5.­1041
  • 5.­1210
  • 5.­1219
  • 5.­1439
  • 6.­3-4
  • 6.­38
  • 6.­56
  • 6.­65
  • n.­341
  • n.­1241
  • n.­1957
  • g.­160
g.­33

causal sign

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

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

Located in 123 passages in the translation:

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

clairvoyance

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

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

Located in 46 passages in the translation:

  • i.­67
  • i.­119
  • 1.­29
  • 1.­32
  • 1.­69
  • 1.­80
  • 1.­99
  • 1.­103
  • 1.­124
  • 1.­132
  • 4.­40
  • 4.­57
  • 4.­171
  • 4.­230
  • 4.­289
  • 4.­309
  • 4.­332-335
  • 4.­380-381
  • 4.­510
  • 4.­985
  • 4.­990
  • 4.­993
  • 4.­997
  • 5.­90
  • 5.­204
  • 5.­235
  • 5.­832
  • 5.­898
  • 5.­1234-1236
  • 5.­1243
  • 5.­1250
  • 5.­1449-1450
  • 6.­78
  • 6.­96
  • n.­99
  • n.­107
  • n.­322
  • n.­1891
  • g.­113
g.­38

concentration

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

Definition from the 84000 Glossary of Terms:

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

Located in 68 passages in the translation:

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

conceptualization

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

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

Located in 99 passages in the translation:

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

conceptualized

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

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

Located in 58 passages in the translation:

  • i.­54
  • i.­61
  • i.­78
  • i.­118
  • 1.­87
  • 1.­118
  • 2.­16
  • 3.­10
  • 4.­25
  • 4.­110-111
  • 4.­216
  • 4.­499
  • 4.­534
  • 4.­542
  • 4.­544-547
  • 4.­551
  • 4.­557
  • 4.­772
  • 4.­889
  • 5.­7
  • 5.­82
  • 5.­155
  • 5.­162
  • 5.­315
  • 5.­318
  • 5.­484
  • 5.­490-491
  • 5.­541
  • 5.­605
  • 5.­1145-1146
  • 5.­1349
  • 6.­38
  • 6.­42
  • 6.­44-46
  • 6.­48
  • 6.­54
  • 6.­56
  • 6.­58
  • 6.­61-62
  • n.­449
  • n.­565
  • n.­1108
  • n.­1963
  • n.­1966
  • g.­14
  • g.­39
  • g.­173
  • g.­321
  • g.­352
g.­43

confusion

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

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

Located in 15 passages in the translation:

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

consciousness

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

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

Located in 84 passages in the translation:

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

constituent

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

Definition from the 84000 Glossary of Terms:

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

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

In this text:

Also rendered here as “element.”

Located in 48 passages in the translation:

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

contact

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

Located in 14 passages in the translation:

  • 1.­26
  • 4.­1185
  • 4.­1203
  • 4.­1217
  • 5.­306
  • 5.­1446
  • 6.­93-94
  • n.­222
  • n.­1275
  • n.­1886-1887
  • g.­296
  • g.­297
g.­48

conventional reality

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

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

Located in 6 passages in the translation:

  • i.­69
  • i.­109
  • 6.­26
  • 6.­28-29
  • n.­1773
g.­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.­56

dependent nature

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

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

Located in 3 passages in the translation:

  • 6.­40-41
  • 6.­55
g.­58

desire realm

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

Definition from the 84000 Glossary of Terms:

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

Located in 23 passages in the translation:

  • 1.­36
  • 1.­91
  • 4.­329
  • 4.­471
  • 4.­701
  • 4.­943-944
  • 4.­978
  • 4.­983
  • 4.­990
  • 4.­1009
  • 4.­1175-1177
  • 4.­1181
  • 5.­240
  • 5.­316
  • n.­277
  • n.­288
  • n.­1497
  • g.­353
  • g.­360
  • g.­366
g.­61

dharma

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

Definition from the 84000 Glossary of Terms:

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

Located in 973 passages in the translation:

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

dharma body

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

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

Located in 37 passages in the translation:

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

dharma constituent

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

One of the eighteen constituents, referring to mental phenomena.

Located in 3 passages in the translation:

  • 4.­977
  • g.­66
  • g.­79
g.­66

dharma-constituent

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

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

Located in 63 passages in the translation:

  • i.­117
  • 1.­60
  • 1.­94
  • 1.­109
  • 1.­211
  • 3.­12
  • 4.­100
  • 4.­162
  • 4.­189
  • 4.­192
  • 4.­313
  • 4.­317-318
  • 4.­416
  • 4.­436
  • 4.­465
  • 4.­467
  • 4.­510
  • 4.­517
  • 4.­526
  • 4.­534
  • 4.­698-700
  • 4.­702
  • 4.­1183
  • 4.­1199
  • 4.­1216-1217
  • 4.­1245
  • 5.­322
  • 5.­545
  • 5.­604
  • 5.­606
  • 5.­850
  • 5.­864-866
  • 5.­1145
  • 5.­1348
  • 5.­1362
  • 5.­1364-1366
  • 5.­1376
  • 5.­1388-1393
  • 5.­1438
  • 6.­30
  • n.­136
  • n.­253
  • n.­309
  • n.­932
  • n.­979
  • n.­1283
  • n.­1521
  • n.­1842-1843
  • g.­104
g.­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.­79

eighteen constituents

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

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

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

See also “constituents.”

Located in 4 passages in the translation:

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

eighteen distinct attributes of a buddha

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

Definition from the 84000 Glossary of Terms:

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

Located in 18 passages in the translation:

  • i.­53
  • i.­84
  • 1.­4
  • 2.­8
  • 4.­477
  • 4.­486
  • 4.­510
  • 4.­589
  • 4.­622
  • 4.­639
  • 4.­787
  • 4.­1012
  • 4.­1033
  • 5.­207
  • 5.­570
  • n.­1556
  • g.­29
  • g.­72
g.­82

eightfold noble path

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

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

Located in 4 passages in the translation:

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

elder

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

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

Located in 123 passages in the translation:

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

element

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

Also rendered here as “constituent.”

Located in 67 passages in the translation:

  • i.­44
  • 1.­5
  • 1.­91
  • 1.­93
  • 4.­100
  • 4.­119
  • 4.­429
  • 4.­454
  • 4.­510
  • 4.­521
  • 4.­530
  • 4.­694-695
  • 4.­827
  • 4.­977
  • 4.­979-981
  • 4.­1033
  • 4.­1151-1152
  • 4.­1183
  • 4.­1201
  • 4.­1205
  • 4.­1217
  • 5.­477
  • 5.­509
  • 5.­603
  • 5.­606
  • 5.­608
  • 5.­612
  • 5.­853
  • 5.­946-947
  • 5.­1111
  • 5.­1133
  • 5.­1144
  • 5.­1158
  • 5.­1377
  • 6.­23-25
  • 6.­27-31
  • 6.­35
  • n.­309
  • n.­392
  • n.­404
  • n.­767
  • n.­840
  • n.­1283
  • n.­1384
  • n.­1468
  • n.­1521
  • n.­1548
  • n.­1708
  • n.­1950-1953
  • g.­45
  • g.­66
  • g.­127
  • g.­342
g.­86

emptiness

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

Definition from the 84000 Glossary of Terms:

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

Located in 264 passages in the translation:

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

equanimity

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

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

Located in 25 passages in the translation:

  • 1.­150-151
  • 2.­6
  • 4.­4
  • 4.­10
  • 4.­365
  • 4.­399
  • 4.­872
  • 4.­875
  • 4.­884
  • 4.­917
  • 4.­928-931
  • 4.­933
  • 4.­935
  • 5.­571
  • 6.­12
  • n.­45
  • n.­179
  • n.­181
  • n.­797
  • g.­141
  • g.­291
g.­105

existence

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

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

Located in 96 passages in the translation:

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

existent thing

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

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

Located in 61 passages in the translation:

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

faculty

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

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

Located in 53 passages in the translation:

  • 1.­4
  • 1.­29
  • 1.­45
  • 1.­78
  • 1.­91
  • 1.­118
  • 1.­123-124
  • 1.­131
  • 1.­208
  • 1.­210
  • 1.­225-226
  • 4.­90-91
  • 4.­171
  • 4.­325-327
  • 4.­364-365
  • 4.­446
  • 4.­555
  • 4.­787
  • 4.­826-827
  • 4.­879
  • 4.­882
  • 4.­908-909
  • 4.­985-988
  • 4.­990
  • 4.­1008
  • 4.­1024
  • 4.­1033
  • 4.­1146
  • 4.­1191
  • 4.­1330
  • 5.­149
  • 5.­634
  • 6.­84
  • 6.­98
  • 6.­101-102
  • n.­845
  • n.­1056
  • n.­1224
  • g.­116
  • g.­288
  • g.­342
g.­109

fearlessness

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

See “four fearlessnesses” or 1.­31.

Located in 10 passages in the translation:

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

feeling

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

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

Located in 93 passages in the translation:

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

five aggregates

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

See “aggregate.”

Located in 33 passages in the translation:

  • 1.­23
  • 4.­139
  • 4.­190
  • 4.­440
  • 4.­454
  • 4.­541
  • 4.­624
  • 4.­665
  • 4.­691-693
  • 4.­697-699
  • 4.­783
  • 4.­1346
  • 5.­207
  • 5.­465
  • 5.­481
  • 5.­1154
  • n.­55
  • n.­120
  • n.­345
  • n.­381
  • n.­1063
  • g.­44
  • g.­110
  • g.­112
  • g.­127
  • g.­180
  • g.­201
  • g.­243
  • g.­387
g.­116

five faculties

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

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

Located in 4 passages in the translation:

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

five forms of life

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

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

Located in 9 passages in the translation:

  • 4.­1333
  • 5.­901
  • 5.­903
  • 5.­1057-1058
  • 5.­1383
  • n.­1875
  • n.­1891
  • g.­105
g.­120

five powers

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

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

Located in 5 passages in the translation:

  • g.­116
  • g.­246
  • g.­248
  • g.­342
  • g.­346
g.­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.­127

form

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

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

Located in 47 passages in the translation:

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

form body

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

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

Located in 8 passages in the translation:

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

form realm

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

Definition from the 84000 Glossary of Terms:

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

Located in 12 passages in the translation:

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

formless absorption

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

See “four formless absorptions.”

Located in 7 passages in the translation:

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

formless realm

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

Definition from the 84000 Glossary of Terms:

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

Located in 17 passages in the translation:

  • 1.­91
  • 1.­151
  • 1.­208
  • 1.­219
  • 4.­255
  • 4.­471
  • 4.­978
  • 4.­983
  • 4.­990
  • 5.­316
  • n.­277
  • g.­26
  • g.­314
  • g.­315
  • g.­316
  • g.­317
  • g.­353
g.­133

four applications of mindfulness

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

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

Located in 9 passages in the translation:

  • 4.­8
  • 4.­26
  • 4.­32
  • 4.­818-820
  • 4.­839
  • g.­8
  • g.­346
g.­136

four detailed and thorough knowledges

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

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

Located in 6 passages in the translation:

  • i.­53
  • 1.­105-106
  • 4.­510
  • 4.­787
  • g.­29
g.­138

four fearlessnesses

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

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

Located in 11 passages in the translation:

  • 1.­4
  • 1.­91
  • 4.­510
  • 4.­517
  • 4.­787
  • 4.­998
  • n.­113
  • n.­1334
  • n.­1516
  • g.­29
  • g.­109
g.­140

four formless absorptions

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

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

Located in 14 passages in the translation:

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

four immeasurables

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

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

Located in 8 passages in the translation:

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

Four legs of miraculous power

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

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

Located in 5 passages in the translation:

  • 4.­868
  • 5.­67
  • g.­192
  • g.­246
  • g.­346
g.­145

four noble truths

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

Definition from the 84000 Glossary of Terms:

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

Located in 7 passages in the translation:

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

four right efforts

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

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

Located in 4 passages in the translation:

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

four truths

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

See “four noble truths.”

Located in 4 passages in the translation:

  • 1.­37
  • 5.­248
  • 5.­1142
  • 6.­65
g.­155

ghost

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

Definition from the 84000 Glossary of Terms:

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

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

Located in 9 passages in the translation:

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

giving

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

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

Located in 150 passages in the translation:

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

go forth

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

Located in 49 passages in the translation:

  • i.­83
  • i.­86-87
  • 1.­110
  • 2.­11
  • 4.­406
  • 4.­501-502
  • 4.­519
  • 4.­535
  • 4.­539-540
  • 4.­594-595
  • 4.­606-608
  • 4.­623-624
  • 4.­657-661
  • 4.­663-664
  • 4.­678
  • 4.­1140-1141
  • 4.­1147-1150
  • 4.­1161-1162
  • 4.­1168-1169
  • 4.­1174-1175
  • 4.­1233
  • 5.­627
  • n.­113
  • n.­513
  • n.­549
  • n.­738
  • n.­893
  • n.­933
  • n.­935
  • g.­138
g.­159

god

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

Definition from the 84000 Glossary of Terms:

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

Located in 94 passages in the translation:

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

Good Dharma

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

The buddhadharma, or the Buddha’s teachings.

Located in 13 passages in the translation:

  • i.­40
  • i.­102
  • 1.­9
  • 1.­191
  • 1.­199
  • 1.­203
  • 1.­213
  • 1.­222
  • 5.­279
  • 5.­436
  • 5.­441
  • 6.­93
  • n.­1245
g.­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.­168

greed

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

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

Located in 30 passages in the translation:

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

guru

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

Definition from the 84000 Glossary of Terms:

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

Located in 6 passages in the translation:

  • 1.­2
  • 4.­851
  • 4.­1109
  • 5.­1278
  • n.­8
  • n.­40
g.­171

hatred

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

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

Located in 19 passages in the translation:

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

ignorance

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

Located in 40 passages in the translation:

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

imaginary

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

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

Located in 66 passages in the translation:

  • i.­61
  • i.­71
  • i.­74
  • i.­78-79
  • i.­89-90
  • i.­109
  • i.­114
  • i.­117-118
  • 1.­60-61
  • 1.­121
  • 3.­9
  • 4.­128
  • 4.­149
  • 4.­155
  • 4.­197-198
  • 4.­201
  • 4.­205
  • 4.­208
  • 4.­217-218
  • 4.­272
  • 4.­279
  • 4.­282
  • 4.­295
  • 4.­305
  • 4.­309
  • 4.­409
  • 4.­421
  • 4.­423
  • 4.­434-435
  • 4.­461
  • 4.­487
  • 4.­522
  • 4.­543
  • 4.­545-547
  • 4.­551
  • 4.­558
  • 4.­627
  • 4.­697
  • 4.­813
  • 4.­1241
  • 5.­161
  • 5.­190
  • 5.­388
  • 5.­649
  • 5.­940
  • 5.­1031
  • 5.­1189
  • 6.­38-39
  • 6.­48
  • 6.­53
  • 6.­57-58
  • 6.­61
  • n.­945
  • n.­1827
  • g.­352
g.­179

intrinsic nature

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

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

Located in 326 passages in the translation:

  • i.­52
  • i.­65
  • i.­78
  • i.­101
  • i.­110
  • i.­117
  • 1.­49
  • 1.­67
  • 1.­94
  • 1.­121
  • 1.­149
  • 3.­9
  • 4.­17
  • 4.­35
  • 4.­39-41
  • 4.­79
  • 4.­97
  • 4.­112
  • 4.­123-124
  • 4.­126
  • 4.­158-161
  • 4.­191-193
  • 4.­198
  • 4.­200
  • 4.­202-206
  • 4.­211
  • 4.­213-214
  • 4.­216-218
  • 4.­220
  • 4.­235
  • 4.­237-239
  • 4.­261
  • 4.­263
  • 4.­273
  • 4.­276-278
  • 4.­292
  • 4.­295
  • 4.­308-309
  • 4.­314
  • 4.­384
  • 4.­446-449
  • 4.­453
  • 4.­456-461
  • 4.­467
  • 4.­484-486
  • 4.­516
  • 4.­547
  • 4.­556-558
  • 4.­569
  • 4.­593
  • 4.­601
  • 4.­604-605
  • 4.­608
  • 4.­619
  • 4.­641
  • 4.­661-662
  • 4.­665
  • 4.­672
  • 4.­678
  • 4.­680
  • 4.­741
  • 4.­777
  • 4.­790
  • 4.­801
  • 4.­803
  • 4.­807-809
  • 4.­813
  • 4.­942
  • 4.­1049
  • 4.­1054
  • 4.­1117
  • 4.­1149-1150
  • 4.­1179
  • 4.­1216
  • 4.­1242
  • 4.­1245
  • 4.­1254
  • 4.­1259
  • 4.­1263-1265
  • 4.­1268
  • 4.­1271
  • 4.­1273-1275
  • 4.­1283-1284
  • 4.­1286
  • 4.­1291
  • 4.­1305-1306
  • 4.­1331-1333
  • 4.­1362
  • 5.­38
  • 5.­44-45
  • 5.­60
  • 5.­73
  • 5.­93
  • 5.­125
  • 5.­127
  • 5.­130-131
  • 5.­169-170
  • 5.­173
  • 5.­217
  • 5.­225
  • 5.­227-228
  • 5.­242
  • 5.­244
  • 5.­248-249
  • 5.­270
  • 5.­273
  • 5.­278
  • 5.­283
  • 5.­286
  • 5.­288
  • 5.­290
  • 5.­316-317
  • 5.­327
  • 5.­344-346
  • 5.­349
  • 5.­361
  • 5.­364-365
  • 5.­375
  • 5.­378
  • 5.­402
  • 5.­411-412
  • 5.­432
  • 5.­468
  • 5.­470
  • 5.­474
  • 5.­476
  • 5.­478
  • 5.­487-489
  • 5.­493
  • 5.­504
  • 5.­545
  • 5.­547-548
  • 5.­555-556
  • 5.­563
  • 5.­596
  • 5.­622
  • 5.­633
  • 5.­635
  • 5.­665-666
  • 5.­713
  • 5.­790-791
  • 5.­808
  • 5.­824-828
  • 5.­885
  • 5.­897
  • 5.­966-968
  • 5.­989
  • 5.­1029-1031
  • 5.­1033-1035
  • 5.­1037-1038
  • 5.­1049
  • 5.­1058
  • 5.­1088-1089
  • 5.­1092
  • 5.­1120-1121
  • 5.­1123-1124
  • 5.­1135
  • 5.­1139
  • 5.­1148
  • 5.­1155
  • 5.­1162
  • 5.­1166-1167
  • 5.­1170
  • 5.­1175
  • 5.­1189-1192
  • 5.­1198
  • 5.­1200-1201
  • 5.­1219
  • 5.­1226
  • 5.­1228
  • 5.­1230
  • 5.­1236
  • 5.­1238
  • 5.­1241
  • 5.­1251
  • 5.­1354-1355
  • 5.­1363-1364
  • 5.­1367-1368
  • 5.­1383
  • 5.­1389
  • 5.­1393-1394
  • 5.­1396
  • 5.­1399
  • 5.­1405
  • 5.­1447
  • 5.­1457
  • 5.­1460-1461
  • 5.­1470-1472
  • 5.­1485
  • 5.­1496-1497
  • 6.­6-7
  • 6.­9
  • 6.­17
  • 6.­39
  • 6.­48-49
  • 6.­59-64
  • 6.­70
  • n.­95
  • n.­263
  • n.­325
  • n.­346-348
  • n.­351
  • n.­404
  • n.­464
  • n.­704
  • n.­744
  • n.­758
  • n.­944
  • n.­989
  • n.­1000
  • n.­1032
  • n.­1241
  • n.­1283
  • n.­1491
  • n.­1550
  • n.­1598
  • n.­1615
  • n.­1630
  • n.­1718
  • n.­1726
  • n.­1755
  • n.­1760
  • n.­1762
  • n.­1773
  • n.­1823
  • n.­1827
  • n.­1918
  • n.­1968
  • g.­20
g.­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.­194

lineage

Wylie:
  • rigs
Tibetan:
  • རིགས།
Sanskrit:
  • gotra

Literally, the class, caste or lineage. In this context, it is the basic disposition or propensity of an individual which determines which kind of vehicle (śrāvaka, pratyekabuddha, or bodhisattva) they will follow and therefore which kind of awakening they will obtain. However, in Buddhist literature of the third turning, this same term is used instead as a synonym of buddha-nature (tathāgata­garbha), ie, that all the beings are in fact endowed with the potential or geniture of a buddha’s awakening.

Located in 19 passages in the translation:

  • 1.­91
  • 1.­206-208
  • 1.­223-224
  • 1.­226
  • 3.­5
  • 4.­92
  • 4.­98
  • 4.­589
  • 5.­221
  • 5.­617
  • 5.­1273
  • 6.­99-100
  • 6.­102
  • n.­213
  • g.­161
g.­195

living being

Wylie:
  • srog chags
  • srog
Tibetan:
  • སྲོག་ཆགས།
  • སྲོག
Sanskrit:
  • prāṇin
  • jīva

Located in 8 passages in the translation:

  • 1.­97
  • 4.­471
  • 4.­510
  • 4.­1185
  • 4.­1200
  • 5.­1400
  • 5.­1491
  • 6.­2
g.­196

lord

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

Definition from the 84000 Glossary of Terms:

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

In this text:

For a definition given in this text, see 1.­14.

Located in 708 passages in the translation:

  • i.­49
  • i.­57-58
  • i.­63
  • i.­68
  • i.­80
  • i.­91
  • i.­106
  • i.­108
  • i.­111-112
  • i.­118
  • 1.­4-7
  • 1.­9
  • 1.­14
  • 1.­16
  • 1.­18
  • 1.­110
  • 1.­127
  • 1.­130
  • 1.­133
  • 1.­137
  • 1.­139
  • 1.­141
  • 1.­143-145
  • 1.­147
  • 1.­158-160
  • 1.­170
  • 1.­176
  • 1.­178
  • 1.­191
  • 1.­195
  • 1.­197
  • 1.­201
  • 1.­214
  • 1.­218
  • 1.­220
  • 1.­222-226
  • 1.­228-229
  • 2.­2-5
  • 2.­8-10
  • 2.­12-14
  • 3.­21
  • 4.­1
  • 4.­3
  • 4.­53
  • 4.­66
  • 4.­73
  • 4.­87
  • 4.­130
  • 4.­134-135
  • 4.­137
  • 4.­139
  • 4.­161
  • 4.­168
  • 4.­172
  • 4.­186-188
  • 4.­234
  • 4.­238-239
  • 4.­248
  • 4.­251
  • 4.­258-259
  • 4.­317
  • 4.­331
  • 4.­371-373
  • 4.­375
  • 4.­377-378
  • 4.­401-402
  • 4.­404-409
  • 4.­411
  • 4.­413-414
  • 4.­416
  • 4.­438
  • 4.­445
  • 4.­454-457
  • 4.­459-460
  • 4.­462-463
  • 4.­465
  • 4.­474
  • 4.­476
  • 4.­497
  • 4.­502-504
  • 4.­507-508
  • 4.­510
  • 4.­532
  • 4.­536
  • 4.­538-539
  • 4.­541
  • 4.­562
  • 4.­564
  • 4.­568
  • 4.­572
  • 4.­587
  • 4.­590
  • 4.­602
  • 4.­609
  • 4.­624
  • 4.­638
  • 4.­641-642
  • 4.­649
  • 4.­660-661
  • 4.­666
  • 4.­668
  • 4.­678
  • 4.­707-708
  • 4.­712
  • 4.­774
  • 4.­776
  • 4.­778
  • 4.­782
  • 4.­786-787
  • 4.­974
  • 4.­1092
  • 4.­1095
  • 4.­1164
  • 4.­1168
  • 4.­1174
  • 4.­1192
  • 4.­1232-1235
  • 4.­1237-1238
  • 4.­1240-1244
  • 4.­1283
  • 4.­1287-1288
  • 4.­1290
  • 4.­1292-1293
  • 5.­49
  • 5.­132
  • 5.­134
  • 5.­222
  • 5.­231
  • 5.­234
  • 5.­238
  • 5.­248
  • 5.­250
  • 5.­256
  • 5.­258
  • 5.­264
  • 5.­267
  • 5.­269-270
  • 5.­272-273
  • 5.­280-281
  • 5.­308
  • 5.­311
  • 5.­313-317
  • 5.­319
  • 5.­321
  • 5.­323-324
  • 5.­329
  • 5.­332-333
  • 5.­337
  • 5.­343
  • 5.­424
  • 5.­434-435
  • 5.­519
  • 5.­531
  • 5.­536
  • 5.­539-540
  • 5.­542-543
  • 5.­545
  • 5.­550
  • 5.­565
  • 5.­576
  • 5.­578
  • 5.­583
  • 5.­603
  • 5.­617
  • 5.­621
  • 5.­627
  • 5.­634
  • 5.­637
  • 5.­645
  • 5.­647-655
  • 5.­657-659
  • 5.­663-673
  • 5.­675-679
  • 5.­711
  • 5.­713-746
  • 5.­748-767
  • 5.­769-773
  • 5.­775-784
  • 5.­786-798
  • 5.­800-805
  • 5.­807-819
  • 5.­822-825
  • 5.­827-832
  • 5.­835-845
  • 5.­847
  • 5.­849-850
  • 5.­852-873
  • 5.­875-876
  • 5.­878-882
  • 5.­884-929
  • 5.­933
  • 5.­940
  • 5.­948-949
  • 5.­951
  • 5.­953-954
  • 5.­968
  • 5.­970
  • 5.­972-974
  • 5.­976
  • 5.­982
  • 5.­989
  • 5.­997-999
  • 5.­1008
  • 5.­1013-1014
  • 5.­1023
  • 5.­1030
  • 5.­1033-1034
  • 5.­1037-1041
  • 5.­1043
  • 5.­1049
  • 5.­1053-1055
  • 5.­1058
  • 5.­1065
  • 5.­1067
  • 5.­1069
  • 5.­1079
  • 5.­1081
  • 5.­1091
  • 5.­1108-1109
  • 5.­1120
  • 5.­1126
  • 5.­1132
  • 5.­1134
  • 5.­1136
  • 5.­1147-1149
  • 5.­1151
  • 5.­1153
  • 5.­1155
  • 5.­1172-1177
  • 5.­1193
  • 5.­1196
  • 5.­1199-1200
  • 5.­1203-1204
  • 5.­1214
  • 5.­1217
  • 5.­1226
  • 5.­1236
  • 5.­1238
  • 5.­1245
  • 5.­1251
  • 5.­1284
  • 5.­1292
  • 5.­1303-1304
  • 5.­1341
  • 5.­1350-1351
  • 5.­1360
  • 5.­1362
  • 5.­1364-1367
  • 5.­1370-1373
  • 5.­1377-1379
  • 5.­1381
  • 5.­1383-1384
  • 5.­1387
  • 5.­1389
  • 5.­1395-1396
  • 5.­1399-1400
  • 5.­1425
  • 5.­1431
  • 5.­1433
  • 5.­1435-1440
  • 5.­1443
  • 5.­1448-1452
  • 5.­1461
  • 5.­1470
  • 5.­1474-1475
  • 5.­1487
  • 5.­1494-1497
  • 6.­2
  • 6.­4-7
  • 6.­9
  • 6.­14-23
  • 6.­25-26
  • 6.­31-34
  • 6.­37-39
  • 6.­57
  • 6.­71-76
  • 6.­80
  • 6.­83
  • 6.­89
  • 6.­94
  • 6.­99-102
  • n.­173
  • n.­184-185
  • n.­230
  • n.­258
  • n.­476
  • n.­515
  • n.­614
  • n.­635
  • n.­640
  • n.­738
  • n.­893
  • n.­931
  • n.­939
  • n.­973
  • n.­1000
  • n.­1005
  • n.­1013
  • n.­1237
  • n.­1245
  • n.­1283
  • n.­1317
  • n.­1319-1320
  • n.­1324
  • n.­1328
  • n.­1335
  • n.­1346
  • n.­1348
  • n.­1408
  • n.­1420
  • n.­1492
  • n.­1502
  • n.­1522
  • n.­1524
  • n.­1527
  • n.­1530
  • n.­1532
  • n.­1534
  • n.­1543
  • n.­1545-1547
  • n.­1549-1550
  • n.­1552
  • n.­1556
  • n.­1560-1562
  • n.­1613
  • n.­1629
  • n.­1637
  • n.­1646
  • n.­1657
  • n.­1673
  • n.­1679
  • n.­1682
  • n.­1744
  • n.­1755
  • n.­1760
  • n.­1769
  • n.­1773
  • n.­1823
  • n.­1839
  • n.­1842
  • n.­1886
  • n.­1891
  • n.­1902
  • n.­1912
  • n.­1931
  • g.­181
g.­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.­205

meditative equipoise

Wylie:
  • mnyam par bzhag pa
Tibetan:
  • མཉམ་པར་བཞག་པ།
Sanskrit:
  • samāhita

Definition from the 84000 Glossary of Terms:

A state of deep concentration in which the mind is absorbed in its object to such a degree that conceptual thought is suspended. It is sometimes interpreted as settling (āhita) the mind in equanimity (sama).

Located in 17 passages in the translation:

  • 1.­7-8
  • 1.­16
  • 1.­149
  • 1.­151
  • 4.­54
  • 4.­629
  • 4.­765
  • 4.­972
  • 4.­994
  • 4.­1017
  • 4.­1025
  • 5.­455
  • 5.­1010
  • 6.­66
  • n.­606
  • n.­876
g.­206

meditative stabilization

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

Definition from the 84000 Glossary of Terms:

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

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

Located in 161 passages in the translation:

  • i.­40
  • i.­52-53
  • i.­57
  • i.­75
  • i.­108
  • i.­115
  • 1.­16
  • 1.­21
  • 1.­29-30
  • 1.­33
  • 1.­36
  • 1.­38
  • 1.­45
  • 1.­53
  • 1.­58
  • 1.­69
  • 1.­109
  • 1.­111
  • 1.­122-125
  • 1.­129
  • 1.­132
  • 1.­140
  • 1.­142-144
  • 1.­148-152
  • 1.­162
  • 1.­171
  • 1.­208
  • 3.­10
  • 3.­13
  • 4.­8
  • 4.­36-40
  • 4.­73
  • 4.­126-127
  • 4.­171
  • 4.­181
  • 4.­292-293
  • 4.­295
  • 4.­336
  • 4.­379
  • 4.­437
  • 4.­478
  • 4.­534
  • 4.­573
  • 4.­620-621
  • 4.­626-630
  • 4.­632-633
  • 4.­635-636
  • 4.­639
  • 4.­699
  • 4.­728
  • 4.­765
  • 4.­787
  • 4.­815-816
  • 4.­870-875
  • 4.­878
  • 4.­884-885
  • 4.­887-893
  • 4.­911
  • 4.­925
  • 4.­966
  • 4.­985
  • 4.­992
  • 4.­994-996
  • 4.­1019
  • 4.­1022
  • 4.­1025
  • 4.­1130
  • 5.­67
  • 5.­432
  • 5.­437
  • 5.­439
  • 5.­441
  • 5.­634
  • 5.­659
  • 5.­839
  • 5.­976-980
  • 5.­1004
  • 5.­1013
  • 5.­1072
  • 5.­1223
  • 5.­1252
  • 5.­1344
  • 5.­1346-1347
  • 5.­1434
  • 6.­96
  • n.­71
  • n.­75
  • n.­86-87
  • n.­146
  • n.­179
  • n.­181
  • n.­185
  • n.­263
  • n.­273
  • n.­410
  • n.­428
  • n.­499
  • n.­562
  • n.­603
  • n.­800
  • n.­876
  • n.­1215
  • g.­4
  • g.­82
  • g.­116
  • g.­120
  • g.­207
  • g.­275
  • g.­283
  • g.­284
  • g.­291
  • g.­294
  • g.­328
  • g.­349
  • g.­377
  • g.­383
g.­208

merit

Wylie:
  • bsod nams
Tibetan:
  • བསོད་ནམས།
Sanskrit:
  • puṇya

Definition from the 84000 Glossary of Terms:

In Buddhism more generally, merit refers to the wholesome karmic potential accumulated by someone as a result of positive and altruistic thoughts, words, and actions, which will ripen in the current or future lifetimes as the experience of happiness and well-being. According to the Mahāyāna, it is important to dedicate the merit of one’s wholesome actions to the awakening of oneself and to the ultimate and temporary benefit of all sentient beings. Doing so ensures that others also experience the results of the positive actions generated and that the merit is not wasted by ripening in temporary happiness for oneself alone.

Located in 64 passages in the translation:

  • i.­55
  • i.­97-100
  • i.­108
  • i.­120
  • 1.­11
  • 1.­14
  • 1.­80
  • 1.­213
  • 4.­15
  • 4.­19
  • 4.­404
  • 4.­772
  • 4.­976
  • 4.­990
  • 5.­134
  • 5.­145
  • 5.­160
  • 5.­167-168
  • 5.­178-179
  • 5.­181
  • 5.­199-200
  • 5.­202
  • 5.­204-205
  • 5.­222
  • 5.­226-227
  • 5.­234-237
  • 5.­239-240
  • 5.­246-247
  • 5.­348
  • 5.­436
  • 5.­649
  • 5.­786
  • 5.­940
  • 5.­942-943
  • 5.­954
  • 5.­1032
  • 5.­1044
  • 5.­1177
  • 5.­1180
  • 5.­1316
  • 6.­93
  • n.­203
  • n.­842
  • n.­1155
  • n.­1166
  • n.­1193
  • n.­1349
  • n.­1624
  • n.­1723
  • g.­21
g.­209

mindfulness

Wylie:
  • dran pa
Tibetan:
  • དྲན་པ།
Sanskrit:
  • smṛti

Definition from the 84000 Glossary of Terms:

This is the faculty that enables the mind to maintain its attention on a referent object, counteracting the arising of forgetfulness, which is a great obstacle to meditative stability. The root smṛ may mean “to recollect” but also simply “to think of.” Broadly speaking, smṛti, commonly translated as “mindfulness,” means to bring something to mind, not necessarily something experienced in a distant past but also something that is experienced in the present, such as the position of one’s body or the breath.

Together with alertness (samprajāna, shes bzhin), it is one of the two indispensable factors for the development of calm abiding (śamatha, zhi gnas).

Located in 45 passages in the translation:

  • i.­84
  • 1.­140
  • 4.­32
  • 4.­41-42
  • 4.­787
  • 4.­818-820
  • 4.­832-833
  • 4.­839
  • 4.­852-853
  • 4.­864
  • 4.­874-875
  • 4.­879
  • 4.­884-885
  • 4.­912
  • 4.­1013
  • 4.­1016
  • 4.­1018
  • 4.­1071
  • 4.­1089
  • 4.­1185
  • 5.­634
  • 5.­862
  • 5.­1188
  • 5.­1272
  • n.­82
  • n.­762-763
  • n.­774
  • n.­789
  • n.­797
  • n.­800
  • n.­875
  • g.­29
  • g.­82
  • g.­116
  • g.­120
  • g.­133
  • g.­291
g.­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.­223

nirvāṇa

Wylie:
  • mya ngan las ’das pa
Tibetan:
  • མྱ་ངན་ལས་འདས་པ།
Sanskrit:
  • nirvāṇa

Definition from the 84000 Glossary of Terms:

In Sanskrit, the term nirvāṇa literally means “extinguishment” and the Tibetan mya ngan las ’das pa literally means “gone beyond sorrow.” As a general term, it refers to the cessation of all suffering, afflicted mental states (kleśa), and causal processes (karman) that lead to rebirth and suffering in cyclic existence, as well as to the state in which all such rebirth and suffering has permanently ceased.

More specifically, three main types of nirvāṇa are identified. (1) The first type of nirvāṇa, called nirvāṇa with remainder (sopadhiśeṣanirvāṇa), is the state in which arhats or buddhas have attained awakening but are still dependent on the conditioned aggregates until their lifespan is exhausted. (2) At the end of life, given that there are no more causes for rebirth, these aggregates cease and no new aggregates arise. What occurs then is called nirvāṇa without remainder ( anupadhiśeṣanirvāṇa), which refers to the unconditioned element (dhātu) of nirvāṇa in which there is no remainder of the aggregates. (3) The Mahāyāna teachings distinguish the final nirvāṇa of buddhas from that of arhats, the nirvāṇa of arhats not being considered ultimate. The buddhas attain what is called nonabiding nirvāṇa (apratiṣṭhitanirvāṇa), which transcends the extremes of saṃsāra and nirvāṇa, i.e., existence and peace. This is the nirvāṇa that is the goal of the Mahāyāna path.

Located in 117 passages in the translation:

  • i.­58
  • i.­86
  • i.­102
  • i.­111
  • i.­117
  • i.­119-120
  • 1.­4
  • 1.­8
  • 1.­35
  • 1.­58
  • 1.­69
  • 1.­94
  • 1.­123
  • 1.­130
  • 1.­182
  • 1.­208
  • 1.­220-221
  • 3.­3
  • 3.­9
  • 4.­27
  • 4.­29
  • 4.­31
  • 4.­36
  • 4.­52-53
  • 4.­79
  • 4.­91
  • 4.­139-143
  • 4.­162
  • 4.­176
  • 4.­240
  • 4.­244-247
  • 4.­305
  • 4.­311
  • 4.­364
  • 4.­428
  • 4.­436
  • 4.­497
  • 4.­510
  • 4.­589
  • 4.­694-695
  • 4.­709
  • 4.­716-717
  • 4.­795
  • 4.­981
  • 4.­1020
  • 4.­1027
  • 4.­1213
  • 5.­69
  • 5.­168
  • 5.­171
  • 5.­183
  • 5.­197
  • 5.­287
  • 5.­291
  • 5.­386
  • 5.­495
  • 5.­544
  • 5.­565
  • 5.­647
  • 5.­775
  • 5.­904
  • 5.­935
  • 5.­1134
  • 5.­1149-1150
  • 5.­1160
  • 5.­1172
  • 5.­1199
  • 5.­1451-1452
  • 5.­1493-1495
  • 6.­28
  • 6.­67
  • 6.­69-77
  • 6.­79
  • 6.­83
  • 6.­92
  • n.­59
  • n.­121
  • n.­195
  • n.­209
  • n.­215
  • n.­231
  • n.­268
  • n.­652
  • n.­746
  • n.­819
  • n.­905
  • n.­970
  • n.­1588
  • n.­1597
  • n.­1846
  • n.­1931
  • n.­1982
  • g.­311
g.­224

noble

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

A term of exaltation. See also “noble being.”

Located in 40 passages in the translation:

  • 1.­3
  • 1.­57
  • 2.­17
  • 4.­51
  • 4.­460
  • 4.­886
  • 4.­970
  • 4.­1084
  • 5.­86
  • 5.­110
  • 5.­378
  • 5.­386
  • 5.­626
  • 5.­782
  • 5.­814
  • 5.­996
  • 5.­1147
  • 5.­1149
  • 5.­1172
  • 5.­1228
  • 5.­1371
  • 5.­1445
  • 6.­2
  • 6.­7
  • 6.­14
  • 6.­16
  • 6.­22
  • 6.­31
  • 6.­33
  • 6.­37
  • 6.­39
  • 6.­57
  • 6.­76
  • 6.­104
  • n.­836
  • n.­889
  • n.­1069
  • n.­1510
  • n.­1902
  • g.­82
g.­225

noble being

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

Definition from the 84000 Glossary of Terms:

The Sanskrit ārya has the general meaning of a noble person, one of a higher class or caste. In Buddhist literature, depending on the context, it often means specifically one who has gained the realization of the path and is superior for that reason. In particular, it applies to stream enterers, once-returners, non-returners, and worthy ones (arhats) and is also used as an epithet of bodhisattvas. In the five-path system, it refers to someone who has achieved at least the path of seeing (darśanamārga).

Located in 15 passages in the translation:

  • i.­100
  • 1.­29
  • 1.­208
  • 4.­930
  • 4.­1186
  • 5.­179
  • 5.­894
  • 5.­1360
  • 5.­1472
  • 6.­87
  • g.­13
  • g.­108
  • g.­224
  • g.­234
  • g.­292
g.­226

noble path

Wylie:
  • ’phags pa’i lam
Tibetan:
  • འཕགས་པའི་ལམ།
Sanskrit:
  • āryamārga

See “eightfold noble path.”

Located in 3 passages in the translation:

  • 4.­885
  • 4.­965
  • 6.­92
g.­228

non-returner

Wylie:
  • phyir mi ’ong ba
Tibetan:
  • ཕྱིར་མི་འོང་བ།
Sanskrit:
  • anāgāmin

Definition from the 84000 Glossary of Terms:

The third of the four attainments of śrāvakas, this term refers to a person who will no longer take rebirth in the desire realm (kāmadhātu), but either be reborn in the Pure Abodes (śuddhāvāsa) or reach the state of an arhat in their current lifetime. (Provisional 84000 definition. New definition forthcoming.)

Located in 17 passages in the translation:

  • 1.­21
  • 1.­208
  • 4.­70
  • 4.­534
  • 4.­969
  • 4.­1138
  • 4.­1313
  • 5.­437
  • 5.­439
  • 5.­960
  • 5.­1222
  • 6.­89
  • 6.­96
  • n.­832
  • n.­1562
  • n.­1564
  • g.­386
g.­230

objective support

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

Definition from the 84000 Glossary of Terms:

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

Located in 52 passages in the translation:

  • 1.­23
  • 1.­51
  • 1.­53
  • 3.­3
  • 4.­18
  • 4.­40-41
  • 4.­54
  • 4.­78
  • 4.­819
  • 4.­823-827
  • 4.­914-916
  • 4.­918
  • 4.­921
  • 4.­940
  • 4.­943
  • 4.­945
  • 4.­993
  • 4.­1036
  • 5.­183-184
  • 5.­207-208
  • 5.­215
  • 5.­522
  • 5.­563
  • 5.­788
  • 5.­798
  • 5.­986-987
  • 5.­989-990
  • 5.­999
  • 5.­1010
  • 5.­1073-1074
  • 5.­1091
  • 5.­1160
  • 5.­1187
  • 5.­1206
  • 5.­1213
  • 5.­1235
  • 5.­1256
  • 5.­1456
  • n.­1144
  • g.­33
g.­231

obscuration

Wylie:
  • sgrib pa
Tibetan:
  • སྒྲིབ་པ།
Sanskrit:
  • āvaraṇa

Definition from the 84000 Glossary of Terms:

The obscurations to liberation and omniscience. They are generally categorized as two types: affective obscurations (kleśāvaraṇa), the arising of afflictive emotions; and cognitive obscurations (jñeyāvaraṇa), those caused by misapprehension and incorrect understanding about the nature of reality.

The term is used also as a reference to a set five hindrances on the path: longing for sense pleasures (Skt. kāmacchanda), malice (Skt. vyāpāda), sloth and torpor (Skt. styānamiddha), excitement and remorse (Skt. auddhatyakaukṛtya), and doubt (Skt. vicikitsā).

Located in 23 passages in the translation:

  • 1.­35
  • 1.­90
  • 4.­91
  • 4.­510
  • 4.­1016
  • 4.­1025
  • 4.­1027
  • 4.­1052
  • 4.­1152
  • 4.­1315
  • 4.­1322
  • 4.­1334
  • 5.­193
  • 5.­335
  • 5.­369
  • 5.­629
  • 5.­631-632
  • 5.­1352
  • 6.­70
  • n.­1490-1491
  • g.­359
g.­232

once-returner

Wylie:
  • lan cig phyir ’ong ba
Tibetan:
  • ལན་ཅིག་ཕྱིར་འོང་བ།
Sanskrit:
  • sakṛdāgāmin

Definition from the 84000 Glossary of Terms:

One who has achieved the second of the four levels of attainment on the śrāvaka path and who will attain liberation after only one more birth. (Provisional 84000 definition. New definition forthcoming.)

Located in 16 passages in the translation:

  • 1.­208
  • 4.­70
  • 4.­534
  • 4.­969
  • 4.­1137
  • 4.­1313
  • 5.­204
  • 5.­959
  • 5.­1149
  • 5.­1222
  • 6.­89
  • n.­832
  • n.­847
  • n.­1562
  • n.­1564
  • g.­334
g.­234

ordinary person

Wylie:
  • so so’i skye bo
Tibetan:
  • སོ་སོའི་སྐྱེ་བོ།
Sanskrit:
  • pṛthagjana

A person who has not had a perceptual experience of the truth and has therefore not achieved the state of a noble being.

Located in 33 passages in the translation:

  • i.­74
  • 1.­20
  • 1.­177
  • 4.­276
  • 4.­488
  • 4.­833
  • 4.­917
  • 4.­1230
  • 5.­187
  • 5.­626
  • 5.­917
  • 5.­934
  • 5.­1147
  • 5.­1154
  • 5.­1393
  • 5.­1429
  • 5.­1451
  • 6.­44
  • n.­1187
  • n.­1562
  • g.­17
  • g.­24
  • g.­28
  • g.­53
  • g.­77
  • g.­161
  • g.­191
  • g.­251
  • g.­326
  • g.­334
  • g.­339
  • g.­340
  • g.­386
g.­235

other-powered

Wylie:
  • gzhan dbang
Tibetan:
  • གཞན་དབང་།
Sanskrit:
  • paratantra

One of the three natures. Also rendered here as “dependent.”

Located in 7 passages in the translation:

  • i.­61
  • i.­118
  • 4.­890-891
  • g.­40
  • g.­56
  • g.­352
g.­237

outflow

Wylie:
  • zag pa
Tibetan:
  • ཟག་པ།
Sanskrit:
  • āsrava

Definition from the 84000 Glossary of Terms:

Literally, “to flow” or “to ooze.” Mental defilements or contaminations that “flow out” toward the objects of cyclic existence, binding us to them. Vasubandhu offers two alternative explanations of this term: “They cause beings to remain (āsayanti) within saṃsāra” and “They flow from the Summit of Existence down to the Avīci hell, out of the six wounds that are the sense fields” (Abhidharma­kośa­bhāṣya 5.40; Pradhan 1967, p. 308). The Summit of Existence (bhavāgra, srid pa’i rtse mo) is the highest point within saṃsāra, while the hell called Avīci (mnar med) is the lowest; the six sense fields (āyatana, skye mched) here refer to the five sense faculties plus the mind, i.e., the six internal sense fields.

In this text:

For a definition given in this text, see 1.­21.

Located in 50 passages in the translation:

  • 1.­19
  • 1.­21-24
  • 1.­28
  • 1.­36
  • 1.­39
  • 1.­69
  • 1.­79
  • 1.­151
  • 1.­204
  • 1.­212
  • 1.­218
  • 1.­220
  • 1.­224
  • 4.­23
  • 4.­54
  • 4.­75
  • 4.­146
  • 4.­253
  • 4.­255-256
  • 4.­428
  • 4.­510
  • 4.­740
  • 4.­783
  • 4.­816
  • 4.­997
  • 5.­88
  • 5.­179
  • 5.­194
  • 5.­369
  • 5.­489
  • 5.­862
  • 5.­894
  • 5.­1248
  • 5.­1437
  • 5.­1445
  • 6.­92
  • 6.­95
  • 6.­100
  • n.­113
  • n.­683
  • n.­970
  • n.­1026
  • n.­1526
  • n.­1696
  • g.­35
  • g.­138
g.­242

patience

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

Definition from the 84000 Glossary of Terms:

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

In this text:

Also rendered here as “forbearance.”

Located in 27 passages in the translation:

  • 1.­48
  • 1.­125
  • 1.­191
  • 4.­21
  • 4.­349
  • 4.­671
  • 4.­750
  • 4.­755
  • 4.­757
  • 4.­952
  • 4.­986
  • 4.­1108
  • 5.­681
  • 5.­686
  • 5.­690
  • 5.­697
  • 5.­702
  • 5.­707
  • 5.­820
  • 5.­832
  • 5.­1083
  • 5.­1094
  • n.­309
  • n.­1543
  • g.­119
  • g.­125
  • g.­299
g.­243

perception

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

The third of the five aggregates. The mental processes of recognizing and identifying the objects of the five senses and the mind.

Located in 64 passages in the translation:

  • 4.­42-44
  • 4.­186
  • 4.­204
  • 4.­214
  • 4.­278
  • 4.­281
  • 4.­284
  • 4.­288
  • 4.­373
  • 4.­441
  • 4.­448
  • 4.­503
  • 4.­541
  • 4.­580
  • 4.­624
  • 4.­652
  • 4.­678
  • 4.­691
  • 4.­693
  • 4.­702
  • 4.­830
  • 4.­929
  • 4.­936-939
  • 4.­941
  • 4.­944
  • 4.­946
  • 4.­1085
  • 4.­1258
  • 4.­1293
  • 5.­224
  • 5.­239
  • 5.­298
  • 5.­306
  • 5.­392
  • 5.­464
  • 5.­576
  • 5.­820
  • 5.­976
  • 5.­999
  • 5.­1017
  • 5.­1232
  • 5.­1235
  • 5.­1416
  • 5.­1488
  • 6.­43
  • 6.­61
  • n.­72
  • n.­591
  • n.­607
  • n.­785
  • n.­1098
  • n.­1224
  • n.­1387
  • n.­1957
  • g.­4
  • g.­39
  • g.­219
  • g.­220
  • g.­221
g.­244

perfection

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

This term is used to refer to the main trainings of a bodhisattva. Because these trainings, when brought to perfection, lead one to transcend saṃsāra and reach the full awakening of a buddha, they receive the Sanskrit name pāramitā, meaning “perfection” or “gone to the farther shore.” They are listed as either six or ten. For an explanation of the term given in this text, see 5.­1158.

See “six perfections.”

Located in 216 passages in the translation:

  • i.­53
  • i.­63
  • i.­84
  • i.­103
  • i.­114
  • 1.­2
  • 1.­80
  • 1.­95
  • 1.­97
  • 1.­110
  • 1.­122
  • 1.­124
  • 1.­126
  • 1.­128-129
  • 1.­131
  • 1.­213
  • 4.­6-8
  • 4.­11
  • 4.­13
  • 4.­15
  • 4.­17-23
  • 4.­25
  • 4.­74
  • 4.­96
  • 4.­168-169
  • 4.­250
  • 4.­254
  • 4.­308
  • 4.­317
  • 4.­325-326
  • 4.­366-368
  • 4.­375
  • 4.­378
  • 4.­386-387
  • 4.­390
  • 4.­437
  • 4.­477
  • 4.­510
  • 4.­519
  • 4.­534
  • 4.­656
  • 4.­658-659
  • 4.­671
  • 4.­720
  • 4.­744
  • 4.­747-752
  • 4.­755-757
  • 4.­771-772
  • 4.­787
  • 4.­985
  • 4.­989-990
  • 4.­1020
  • 4.­1094
  • 4.­1100
  • 4.­1107
  • 4.­1109
  • 4.­1168
  • 4.­1183
  • 4.­1207
  • 4.­1217
  • 4.­1228-1229
  • 4.­1261
  • 5.­13
  • 5.­90
  • 5.­103
  • 5.­124
  • 5.­128
  • 5.­130
  • 5.­154
  • 5.­164
  • 5.­173
  • 5.­200
  • 5.­202
  • 5.­246
  • 5.­252
  • 5.­254
  • 5.­279
  • 5.­289
  • 5.­302-303
  • 5.­306
  • 5.­332
  • 5.­369
  • 5.­373-374
  • 5.­400-401
  • 5.­405
  • 5.­409
  • 5.­411-412
  • 5.­416-423
  • 5.­537
  • 5.­570
  • 5.­609
  • 5.­621-622
  • 5.­634
  • 5.­654
  • 5.­679-683
  • 5.­685-688
  • 5.­690-693
  • 5.­695-698
  • 5.­700-703
  • 5.­705-709
  • 5.­713
  • 5.­727
  • 5.­753
  • 5.­791
  • 5.­798
  • 5.­835
  • 5.­839
  • 5.­876
  • 5.­898
  • 5.­949
  • 5.­1011
  • 5.­1071
  • 5.­1079
  • 5.­1126
  • 5.­1159
  • 5.­1161
  • 5.­1214-1217
  • 5.­1243
  • 5.­1248
  • 5.­1250
  • 5.­1278-1279
  • 5.­1398
  • 5.­1411
  • 5.­1449
  • 5.­1463-1466
  • 6.­93
  • n.­8
  • n.­71
  • n.­106
  • n.­309
  • n.­407
  • n.­424
  • n.­433
  • n.­693
  • n.­719
  • n.­982
  • n.­1042
  • n.­1317
  • n.­1319-1320
  • n.­1324
  • n.­1328
  • n.­1334-1335
  • n.­1421
  • n.­1503
  • n.­1530
  • n.­1706
  • n.­1772
  • n.­1859
  • g.­299
  • g.­341
g.­245

perfection of wisdom

Wylie:
  • shes rab kyi pha rol tu phyin pa
Tibetan:
  • ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ།
Sanskrit:
  • prajñā­pāramitā

Definition from the 84000 Glossary of Terms:

The sixth of the six perfections, it refers to the profound understanding of the emptiness of all phenomena, the realization of ultimate reality. It is often personified as a female deity, worshiped as the “Mother of All Buddhas” (sarva­jina­mātā).

Located in 543 passages in the translation:

  • s.­1
  • i.­1
  • i.­4-5
  • i.­12
  • i.­14
  • i.­18
  • i.­22
  • i.­33
  • i.­44-47
  • i.­49-51
  • i.­54-55
  • i.­58-59
  • i.­61
  • i.­64-66
  • i.­68
  • i.­93
  • i.­95-99
  • i.­101-106
  • i.­111
  • i.­113
  • i.­117
  • i.­121-122
  • 1.­3
  • 1.­7
  • 1.­49
  • 1.­69
  • 1.­111
  • 1.­136
  • 1.­201
  • 2.­1-4
  • 2.­6
  • 2.­8-16
  • 3.­1-2
  • 3.­10-21
  • 4.­1-2
  • 4.­4-5
  • 4.­8
  • 4.­11-12
  • 4.­20
  • 4.­24-26
  • 4.­32
  • 4.­35
  • 4.­56
  • 4.­70
  • 4.­96
  • 4.­170
  • 4.­172
  • 4.­186-189
  • 4.­192
  • 4.­212
  • 4.­218-219
  • 4.­221
  • 4.­258
  • 4.­290-291
  • 4.­308-310
  • 4.­320
  • 4.­339-340
  • 4.­342
  • 4.­371
  • 4.­381
  • 4.­386
  • 4.­400-402
  • 4.­406
  • 4.­408-410
  • 4.­413
  • 4.­415-417
  • 4.­422
  • 4.­424
  • 4.­429
  • 4.­432
  • 4.­434
  • 4.­437
  • 4.­459
  • 4.­462
  • 4.­468
  • 4.­474
  • 4.­500
  • 4.­503
  • 4.­507
  • 4.­510
  • 4.­536
  • 4.­538-539
  • 4.­562-564
  • 4.­568-569
  • 4.­578
  • 4.­587
  • 4.­590
  • 4.­592
  • 4.­595-596
  • 4.­598
  • 4.­600
  • 4.­605-607
  • 4.­609
  • 4.­611-612
  • 4.­614
  • 4.­616
  • 4.­619
  • 4.­622
  • 4.­624
  • 4.­630
  • 4.­670-671
  • 4.­677-678
  • 4.­745
  • 4.­754
  • 4.­771
  • 4.­1113
  • 4.­1232-1234
  • 4.­1244
  • 4.­1246-1247
  • 4.­1277
  • 4.­1294
  • 4.­1296
  • 4.­1301
  • 5.­1
  • 5.­4
  • 5.­6-7
  • 5.­10-11
  • 5.­47
  • 5.­58
  • 5.­60
  • 5.­68-69
  • 5.­71
  • 5.­78
  • 5.­89-90
  • 5.­96
  • 5.­108-109
  • 5.­119-121
  • 5.­128
  • 5.­132
  • 5.­134
  • 5.­143-146
  • 5.­150-154
  • 5.­157-158
  • 5.­160-161
  • 5.­163
  • 5.­165-168
  • 5.­172-174
  • 5.­177
  • 5.­179-180
  • 5.­182-183
  • 5.­198
  • 5.­201
  • 5.­203
  • 5.­218
  • 5.­247
  • 5.­250-252
  • 5.­255-256
  • 5.­258-259
  • 5.­261-265
  • 5.­267-268
  • 5.­270
  • 5.­272-274
  • 5.­279-280
  • 5.­290-291
  • 5.­293-294
  • 5.­304-306
  • 5.­321
  • 5.­323
  • 5.­325
  • 5.­329-332
  • 5.­335-337
  • 5.­343
  • 5.­345
  • 5.­349-350
  • 5.­352-353
  • 5.­358-360
  • 5.­362
  • 5.­365-369
  • 5.­372-374
  • 5.­376
  • 5.­382-383
  • 5.­405
  • 5.­417
  • 5.­421-422
  • 5.­425
  • 5.­430-431
  • 5.­434
  • 5.­446
  • 5.­451
  • 5.­460-461
  • 5.­463
  • 5.­465-466
  • 5.­474
  • 5.­484
  • 5.­490
  • 5.­511
  • 5.­514
  • 5.­517
  • 5.­519-520
  • 5.­527
  • 5.­531
  • 5.­535
  • 5.­539
  • 5.­569-570
  • 5.­574
  • 5.­576
  • 5.­578
  • 5.­615
  • 5.­634
  • 5.­660
  • 5.­663
  • 5.­666-667
  • 5.­678-679
  • 5.­684
  • 5.­689
  • 5.­694
  • 5.­699
  • 5.­704-705
  • 5.­714-715
  • 5.­719
  • 5.­721-722
  • 5.­724
  • 5.­726
  • 5.­733-734
  • 5.­736
  • 5.­738
  • 5.­740
  • 5.­743-745
  • 5.­751-754
  • 5.­779-781
  • 5.­783
  • 5.­798
  • 5.­800
  • 5.­817-819
  • 5.­821
  • 5.­842
  • 5.­846
  • 5.­849
  • 5.­859
  • 5.­861
  • 5.­864
  • 5.­866-867
  • 5.­869
  • 5.­896-897
  • 5.­905
  • 5.­938-940
  • 5.­943
  • 5.­952
  • 5.­978-979
  • 5.­998
  • 5.­1028
  • 5.­1035
  • 5.­1037-1039
  • 5.­1043
  • 5.­1052
  • 5.­1056
  • 5.­1060
  • 5.­1064
  • 5.­1069
  • 5.­1071-1073
  • 5.­1079-1084
  • 5.­1087-1089
  • 5.­1091
  • 5.­1103-1105
  • 5.­1112
  • 5.­1118-1119
  • 5.­1123
  • 5.­1127
  • 5.­1157
  • 5.­1160-1168
  • 5.­1170-1175
  • 5.­1177
  • 5.­1179-1180
  • 5.­1192
  • 5.­1195
  • 5.­1205
  • 5.­1218
  • 5.­1221
  • 5.­1228
  • 5.­1245
  • 5.­1349
  • 5.­1394
  • 5.­1425
  • 5.­1427-1428
  • 5.­1447-1448
  • 5.­1450
  • 6.­2
  • 6.­37
  • 6.­57
  • 6.­92
  • 6.­104
  • n.­38
  • n.­168
  • n.­256
  • n.­264
  • n.­279
  • n.­307
  • n.­309
  • n.­382
  • n.­433
  • n.­467
  • n.­496
  • n.­576
  • n.­592
  • n.­634
  • n.­718
  • n.­1000
  • n.­1005
  • n.­1013
  • n.­1041
  • n.­1079
  • n.­1138
  • n.­1151
  • n.­1153
  • n.­1155
  • n.­1166
  • n.­1168
  • n.­1180
  • n.­1212
  • n.­1241-1242
  • n.­1250
  • n.­1255
  • n.­1257
  • n.­1266
  • n.­1283
  • n.­1295
  • n.­1297
  • n.­1306
  • n.­1316
  • n.­1319-1320
  • n.­1324
  • n.­1328
  • n.­1335
  • n.­1346
  • n.­1348
  • n.­1372
  • n.­1396
  • n.­1398
  • n.­1409
  • n.­1420
  • n.­1442
  • n.­1490
  • n.­1516
  • n.­1534
  • n.­1549-1550
  • n.­1607
  • n.­1613-1614
  • n.­1625
  • n.­1646
  • n.­1657
  • n.­1671
  • n.­1745
  • n.­1768-1769
  • n.­1823
  • n.­1842-1843
  • n.­1912
  • n.­1933
  • g.­21
  • g.­119
  • g.­216
  • g.­311
g.­246

perseverance

Wylie:
  • brtson ’grus
Tibetan:
  • བརྩོན་འགྲུས།
Sanskrit:
  • vīrya

The fourth of the six perfections, it is also among the seven limbs of awakening, the five faculties, the four legs of miraculous power, and the five powers. Also translated here as “effort.”

Located in 43 passages in the translation:

  • 1.­14
  • 1.­110
  • 1.­128
  • 3.­5
  • 4.­22
  • 4.­350
  • 4.­609-610
  • 4.­620
  • 4.­671
  • 4.­751
  • 4.­755
  • 4.­757
  • 4.­833
  • 4.­866-867
  • 4.­869
  • 4.­871
  • 4.­875
  • 4.­879
  • 4.­881
  • 4.­884
  • 4.­953
  • 4.­985-986
  • 4.­1022
  • 5.­682
  • 5.­687
  • 5.­692
  • 5.­695
  • 5.­703
  • 5.­708
  • 5.­832
  • n.­309
  • n.­514
  • n.­587
  • n.­800
  • g.­116
  • g.­119
  • g.­120
  • g.­142
  • g.­291
  • g.­299
g.­247

pliability

Wylie:
  • shin tu sbyangs pa
Tibetan:
  • ཤིན་ཏུ་སྦྱངས་པ།
Sanskrit:
  • prasrabdhi
  • praśrabdhi

Definition from the 84000 Glossary of Terms:

Fifth among the branches or limbs of awakening (Skt. bodhyaṅga); a condition of calm, clarity, and composure in mind and body that serves as an antidote to negativity and confers a mental and physical capacity that facilitates meditation and virtuous action.

Located in 3 passages in the translation:

  • 4.­884
  • n.­797
  • g.­291
g.­248

power

Wylie:
  • stobs
Tibetan:
  • སྟོབས།
Sanskrit:
  • bala

Depending on the context, it may refer to the “five powers” or the “ten powers” of a tathāgata or a bodhisattva, or to the ninth of the ten perfections‍—for details of this aspect, see 1.­124.

Located in 46 passages in the translation:

  • 1.­48
  • 1.­80
  • 1.­124
  • 1.­131
  • 1.­212
  • 4.­10
  • 4.­338
  • 4.­589
  • 4.­787
  • 4.­808
  • 4.­870
  • 4.­879-882
  • 4.­973-974
  • 4.­982
  • 4.­984
  • 4.­988
  • 4.­990-991
  • 4.­996-997
  • 5.­175
  • 5.­277
  • 5.­418
  • 5.­950
  • 5.­1038
  • 5.­1383-1384
  • 6.­33
  • 6.­41
  • 6.­92
  • n.­147
  • n.­800
  • n.­826
  • n.­837
  • n.­839
  • n.­848
  • n.­1703
  • n.­1837
  • g.­76
  • g.­120
  • g.­212
  • g.­341
g.­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.­263

real basis

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

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

Located in 17 passages in the translation:

  • i.­118
  • 4.­56
  • 4.­504
  • 4.­788
  • 4.­790
  • 4.­1067
  • 4.­1160
  • 4.­1304
  • 5.­909
  • 5.­971-972
  • 5.­1396
  • 5.­1429
  • 5.­1461
  • n.­743
  • g.­106
  • g.­264
g.­264

real thing

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

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

Located in 35 passages in the translation:

  • i.­61
  • i.­78
  • 4.­107
  • 4.­126
  • 4.­301
  • 4.­504
  • 4.­506
  • 4.­508
  • 4.­543
  • 4.­603
  • 4.­605
  • 4.­627
  • 4.­704
  • 4.­1110
  • 4.­1179
  • 4.­1261
  • 4.­1268-1269
  • 4.­1271
  • 4.­1330
  • 5.­357
  • 5.­556
  • 5.­856
  • 5.­907-908
  • 5.­1061
  • 5.­1265
  • 5.­1489
  • n.­743-744
  • n.­1902
  • n.­1948
  • n.­1962
  • g.­106
  • g.­263
g.­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.­272

Sāgaramati

Wylie:
  • blo gros rgya mtsho
Tibetan:
  • བློ་གྲོས་རྒྱ་མཚོ།
Sanskrit:
  • sāgaramati

A bodhisattva, protagonist of the The Questions of Sāgaramati (Sāgara­mati­paripṛcchā), Toh 152, his name can be translated as “Oceanic Intelligence,” which is referenced in the omen of the flooding of the trichiliocosm at the beginning of that sūtra.

Located in 6 passages in the translation:

  • 1.­213-216
  • 6.­93-94
g.­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.­287

sense faculties

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

The six sense faculties of eye, ear, nose, tongue, body, and mind.

Located in 9 passages in the translation:

  • 1.­171
  • 5.­1338
  • n.­1056
  • n.­1224
  • g.­79
  • g.­107
  • g.­296
  • g.­297
  • g.­298
g.­288

sense field

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

Twelve sense fields: the six sensory faculties (the eyes, nose, ear, tongue, body, and mind), which form in the womb and eventually have contact with the external six bases of sensory perception (form, smell, sound, taste, touch, and phenomena). In another context in this sūtra, āyatana refers to the four formless absorptions and its stations.

Located in 36 passages in the translation:

  • 1.­4
  • 1.­91
  • 4.­46
  • 4.­105
  • 4.­107
  • 4.­112
  • 4.­114-115
  • 4.­259
  • 4.­421
  • 4.­456
  • 4.­471-472
  • 4.­476
  • 4.­510
  • 4.­532-533
  • 4.­640
  • 4.­702
  • 4.­720
  • 4.­838
  • 4.­1183
  • 4.­1202
  • 4.­1217
  • 4.­1260
  • 5.­489
  • 5.­1476
  • 5.­1491
  • 6.­13
  • n.­392
  • n.­404
  • n.­982
  • n.­1042
  • n.­1760
  • g.­290
  • g.­313
g.­291

seven limbs of awakening

Wylie:
  • byang chub kyi yan lag bdun
Tibetan:
  • བྱང་ཆུབ་ཀྱི་ཡན་ལག་བདུན།
Sanskrit:
  • sapta­bodhyaṅga

The set of seven factors or aspects that characteristically manifest on the path of seeing: (1) mindfulness (smṛti, dran pa), (2) examination of dharmas (dharma­pravicaya, chos rab tu rnam ’byed/shes rab), (3) perseverance (vīrya, brtson ’grus), (4) joy (prīti, dga’ ba), (5) mental and physical pliability (praśrabdhi, shin sbyangs), (6) meditative stabilization (samādhi, ting nge ’dzin), and (7) equanimity (upekṣā, btang snyoms).

Located in 4 passages in the translation:

  • 4.­787
  • 4.­883
  • g.­246
  • g.­346
g.­293

signlessness

Wylie:
  • mtshan ma med pa
Tibetan:
  • མཚན་མ་མེད་པ།
Sanskrit:
  • ānimitta
  • animitta

Located in 56 passages in the translation:

  • i.­56
  • i.­108
  • 1.­42
  • 1.­57-60
  • 1.­86
  • 1.­93
  • 1.­121
  • 4.­38
  • 4.­52
  • 4.­79
  • 4.­248
  • 4.­294-295
  • 4.­307
  • 4.­427
  • 4.­462
  • 4.­581
  • 4.­587
  • 4.­627
  • 4.­765
  • 4.­830
  • 4.­887
  • 4.­889
  • 4.­891-892
  • 5.­34
  • 5.­381
  • 5.­432
  • 5.­490
  • 5.­507
  • 5.­511
  • 5.­564
  • 5.­575
  • 5.­615
  • 5.­976
  • 5.­978
  • 5.­1019
  • 5.­1021
  • 5.­1139
  • 5.­1344
  • 5.­1387
  • 5.­1392
  • 5.­1482
  • 6.­41
  • n.­1026
  • n.­1083
  • n.­1224
  • n.­1492
  • n.­1588
  • n.­1609
  • n.­1695
  • g.­154
  • g.­390
g.­298

six faculties

Wylie:
  • dbang po drug
Tibetan:
  • དབང་པོ་དྲུག
Sanskrit:
  • ṣaḍindriya

The six sense faculties of eye, ear, nose, tongue, body, and mind.

Located in 3 passages in the translation:

  • 4.­624
  • 4.­1126
  • g.­107
g.­299

six perfections

Wylie:
  • pha rol tu phyin pa drug
Tibetan:
  • ཕ་རོལ་ཏུ་ཕྱིན་པ་དྲུག
Sanskrit:
  • ṣaṭpāramitā

The six practices or qualities that a follower of the Great Vehicle perfects in order to transcend cyclic existence and reach the full awakening of a buddha. They are giving, morality, patience, perseverance or effort, concentration, and wisdom. See also “perfection.”

Located in 82 passages in the translation:

  • i.­75
  • i.­101
  • i.­105-106
  • i.­113-114
  • 4.­58
  • 4.­86
  • 4.­168
  • 4.­245
  • 4.­317
  • 4.­322
  • 4.­347
  • 4.­369
  • 4.­387
  • 4.­669
  • 4.­671
  • 4.­745
  • 4.­755
  • 4.­760-761
  • 4.­763
  • 4.­775
  • 4.­1174
  • 4.­1230
  • 5.­102
  • 5.­142
  • 5.­200
  • 5.­207
  • 5.­210
  • 5.­246
  • 5.­255
  • 5.­304
  • 5.­432
  • 5.­536
  • 5.­571
  • 5.­615
  • 5.­624
  • 5.­725
  • 5.­797
  • 5.­833
  • 5.­836
  • 5.­858
  • 5.­999
  • 5.­1075
  • 5.­1078
  • 5.­1091-1092
  • 5.­1219
  • 5.­1235
  • 5.­1241
  • 5.­1245
  • 5.­1247
  • 5.­1250
  • 5.­1342-1343
  • 5.­1397
  • 5.­1432
  • 5.­1441
  • n.­438
  • n.­631
  • n.­706
  • n.­741
  • n.­1065
  • n.­1311
  • n.­1516
  • n.­1556
  • n.­1591
  • n.­1623
  • n.­1639
  • n.­1647
  • n.­1650
  • n.­1769
  • n.­1816
  • n.­1877
  • g.­119
  • g.­152
  • g.­156
  • g.­244
  • g.­246
  • g.­341
  • g.­389
g.­301

six sense fields

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

Fifth of the twelve links of dependent origination, it consists of the six sense organs (eyes, ears, nose, tongue, body, and thinking mind) together with their respective objects (forms, sounds, smells, tastes, touch, and dharmas).

Located in 4 passages in the translation:

  • 1.­26
  • 4.­665
  • 4.­826
  • g.­369
g.­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.­308

spiritual friend

Wylie:
  • dge ba’i bshes gnyen
Tibetan:
  • དགེ་བའི་བཤེས་གཉེན།
Sanskrit:
  • kalyāṇamitra

A spiritual teacher who can contribute to an individual’s progress on the spiritual path to awakening and act wholeheartedly for the welfare of students.

Located in 18 passages in the translation:

  • i.­33
  • i.­75
  • i.­105
  • 4.­625
  • 4.­667
  • 4.­669
  • 4.­673-675
  • 4.­1101-1102
  • 5.­540
  • 5.­1027
  • 5.­1031
  • 5.­1214
  • 6.­97
  • n.­1250
  • n.­1614
g.­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.­313

station

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

Here station refers to sucessive stages of formless absorption, namely: station of endless space, station of endless consciousness, station of nothing-at-all, and station of neither perception nor nonperception. In other contexts in this sūtra, āyatana refers to the twelve sense fields; see “sense field.”

Located in 1 passage in the translation:

  • g.­288
g.­314

station of endless consciousness

Wylie:
  • rnam shes mtha’ yas skye mched
Tibetan:
  • རྣམ་ཤེས་མཐའ་ཡས་སྐྱེ་མཆེད།
Sanskrit:
  • vijñānānantyāyatana

Second of the four formless realms. The term also refers to the class of gods that dwell there, and the name of the second of the four formless absorptions. The other three realms are the station of endless space, the station of nothing-at-all, and the station of neither perception nor nonperception.

Located in 9 passages in the translation:

  • 4.­939-940
  • g.­140
  • g.­219
  • g.­221
  • g.­313
  • g.­315
  • g.­316
  • g.­317
g.­315

station of endless space

Wylie:
  • nam mkha’ mtha’ yas skye mched
Tibetan:
  • ནམ་མཁའ་མཐའ་ཡས་སྐྱེ་མཆེད།
Sanskrit:
  • ākāśānantyāyatana

First of the four formless realms. The term also refers to the class of gods that dwell there and the name of the first of the four formless absorptions. The other three realms are the station of endless consciousness, the station of nothing-at-all, and the station of neither perception nor nonperception.

Located in 9 passages in the translation:

  • 4.­938-939
  • g.­140
  • g.­219
  • g.­221
  • g.­313
  • g.­314
  • g.­316
  • g.­317
g.­316

station of neither perception nor nonperception

Wylie:
  • ’du shes med ’du shes med min skye mched
Tibetan:
  • འདུ་ཤེས་མེད་འདུ་ཤེས་མེད་མིན་སྐྱེ་མཆེད།
Sanskrit:
  • naiva­saṃjñā­nāsaṃjñāyatana

The highest of the four formless realms. The term also refers to the class of gods that dwell there and the name of the fourth of the four formless absorptions. The other three realms are the station of endless space, the station of endless consciousness, and the station of nothing-at-all.

Located in 7 passages in the translation:

  • g.­140
  • g.­219
  • g.­221
  • g.­313
  • g.­314
  • g.­315
  • g.­317
g.­317

station of nothing-at-all

Wylie:
  • ci yang med pa’i skye mched
Tibetan:
  • ཅི་ཡང་མེད་པའི་སྐྱེ་མཆེད།
Sanskrit:
  • ākiṃcityāyatana

Third of the four formless realms. The term also refers to the class of gods that dwell there and the third of the four formless absorptions. The other three realms are the station of endless space, the station of endless consciousness, and the station of neither perception nor nonperception.

Located in 8 passages in the translation:

  • 4.­940-941
  • g.­219
  • g.­221
  • g.­313
  • g.­314
  • g.­315
  • g.­316
g.­318

stream enterer

Wylie:
  • rgyun du zhugs pa
Tibetan:
  • རྒྱུན་དུ་ཞུགས་པ།
Sanskrit:
  • srotaāpanna

Definition from the 84000 Glossary of Terms:

One who has achieved the first level of attainment on the path of the śrāvakas, and who has entered the “stream” of practice that leads to nirvāṇa. (Provisional 84000 definition. New definition forthcoming.)

Located in 56 passages in the translation:

  • 1.­91
  • 1.­208
  • 4.­29
  • 4.­31
  • 4.­52
  • 4.­70
  • 4.­82
  • 4.­87
  • 4.­234
  • 4.­256
  • 4.­341
  • 4.­534
  • 4.­640
  • 4.­969
  • 4.­985
  • 4.­1135-1136
  • 4.­1211
  • 4.­1313-1315
  • 4.­1320
  • 4.­1322
  • 4.­1333
  • 5.­178
  • 5.­204
  • 5.­236
  • 5.­437
  • 5.­439
  • 5.­775-776
  • 5.­957
  • 5.­981
  • 5.­1057
  • 5.­1059
  • 5.­1062
  • 5.­1149
  • 5.­1151
  • 5.­1222
  • 5.­1370-1371
  • 5.­1377
  • 5.­1451
  • 5.­1460
  • 6.­89-90
  • 6.­92
  • 6.­98
  • n.­215
  • n.­812
  • n.­832
  • n.­846
  • n.­1110
  • n.­1562
  • n.­1564
  • g.­53
g.­320

Subhūti

Wylie:
  • rab ’byor
Tibetan:
  • རབ་འབྱོར།
Sanskrit:
  • subhūti

One of the ten great śrāvaka disciples of the Buddha Śākyamuni, known for his profound understanding of emptiness. He plays a major role as an interlocutor of the Buddha in the Prajñā­pāramitā­sūtras.

Located in 459 passages in the translation:

  • i.­50
  • i.­53
  • i.­55
  • i.­68
  • i.­83
  • i.­91-93
  • i.­95
  • i.­106-107
  • i.­113
  • i.­115
  • i.­117
  • 2.­11
  • 2.­13
  • 2.­17
  • 3.­4
  • 4.­54
  • 4.­88
  • 4.­402-404
  • 4.­406-416
  • 4.­418
  • 4.­422
  • 4.­424
  • 4.­434
  • 4.­437-439
  • 4.­454-457
  • 4.­459-465
  • 4.­468
  • 4.­489-496
  • 4.­503
  • 4.­510
  • 4.­603-604
  • 4.­607
  • 4.­625
  • 4.­634
  • 4.­636
  • 4.­660-661
  • 4.­671
  • 4.­673
  • 4.­675
  • 4.­679-680
  • 4.­682-683
  • 4.­685-686
  • 4.­688
  • 4.­690-691
  • 4.­693-694
  • 4.­696-700
  • 4.­702
  • 4.­708
  • 4.­710
  • 4.­725
  • 4.­734-735
  • 4.­739
  • 4.­774
  • 4.­776
  • 4.­779-780
  • 4.­782
  • 4.­786
  • 4.­807-808
  • 4.­818
  • 4.­887
  • 4.­1092
  • 4.­1111
  • 4.­1147-1149
  • 4.­1157
  • 4.­1174-1176
  • 4.­1181
  • 4.­1186
  • 4.­1192-1193
  • 4.­1215
  • 4.­1221
  • 4.­1226
  • 4.­1232-1233
  • 4.­1294
  • 4.­1303
  • 4.­1307
  • 4.­1312
  • 4.­1320
  • 4.­1323
  • 4.­1326-1327
  • 4.­1331-1332
  • 4.­1335
  • 4.­1338-1339
  • 5.­5
  • 5.­69-70
  • 5.­74
  • 5.­76
  • 5.­78
  • 5.­90-91
  • 5.­105
  • 5.­109-111
  • 5.­204-205
  • 5.­207
  • 5.­210-211
  • 5.­213
  • 5.­219
  • 5.­223
  • 5.­230
  • 5.­270
  • 5.­280
  • 5.­282
  • 5.­285
  • 5.­305
  • 5.­324
  • 5.­326
  • 5.­328-330
  • 5.­334
  • 5.­336
  • 5.­342-344
  • 5.­356
  • 5.­360-361
  • 5.­365
  • 5.­369-371
  • 5.­373
  • 5.­387-388
  • 5.­451
  • 5.­460
  • 5.­463
  • 5.­465
  • 5.­467
  • 5.­469
  • 5.­471
  • 5.­473
  • 5.­476
  • 5.­484
  • 5.­489
  • 5.­516-517
  • 5.­520
  • 5.­522
  • 5.­524
  • 5.­526
  • 5.­528
  • 5.­531
  • 5.­535
  • 5.­539
  • 5.­542
  • 5.­548
  • 5.­552
  • 5.­555
  • 5.­557
  • 5.­569
  • 5.­576
  • 5.­583-584
  • 5.­589-592
  • 5.­594
  • 5.­598
  • 5.­625-627
  • 5.­633-634
  • 5.­638
  • 5.­644-645
  • 5.­846
  • 5.­931-932
  • 5.­934
  • 5.­945
  • 5.­967
  • 5.­969
  • 5.­980-982
  • 5.­985-987
  • 5.­989-991
  • 5.­994
  • 5.­998
  • 5.­1002
  • 5.­1008
  • 5.­1014
  • 5.­1028-1029
  • 5.­1031
  • 5.­1034
  • 5.­1038
  • 5.­1042
  • 5.­1047
  • 5.­1053
  • 5.­1061
  • 5.­1065-1066
  • 5.­1069-1071
  • 5.­1073-1074
  • 5.­1080
  • 5.­1082
  • 5.­1085-1086
  • 5.­1091
  • 5.­1097-1098
  • 5.­1103
  • 5.­1108-1113
  • 5.­1115
  • 5.­1123
  • 5.­1125
  • 5.­1127
  • 5.­1130
  • 5.­1132
  • 5.­1134
  • 5.­1137
  • 5.­1139-1141
  • 5.­1145
  • 5.­1150
  • 5.­1152
  • 5.­1156-1158
  • 5.­1160
  • 5.­1165
  • 5.­1178
  • 5.­1182
  • 5.­1187
  • 5.­1189
  • 5.­1198
  • 5.­1200-1201
  • 5.­1218
  • 5.­1222
  • 5.­1226
  • 5.­1232
  • 5.­1236
  • 5.­1238
  • 5.­1348
  • 5.­1350-1351
  • 5.­1362
  • 5.­1365-1367
  • 5.­1370-1374
  • 5.­1377
  • 5.­1380
  • 5.­1384-1385
  • 5.­1389-1391
  • 5.­1393-1394
  • 5.­1397
  • 5.­1400-1401
  • 5.­1420
  • 5.­1436-1437
  • 5.­1440-1441
  • 5.­1447-1448
  • 5.­1450
  • 5.­1454
  • 5.­1463-1465
  • 5.­1467-1468
  • 5.­1471-1472
  • 5.­1475
  • 5.­1485
  • 5.­1489-1490
  • 5.­1495
  • n.­245
  • n.­247
  • n.­443
  • n.­457
  • n.­467
  • n.­476
  • n.­487
  • n.­509
  • n.­515
  • n.­642
  • n.­683
  • n.­723
  • n.­738
  • n.­892
  • n.­921
  • n.­928
  • n.­930
  • n.­933
  • n.­939
  • n.­941
  • n.­973
  • n.­996
  • n.­1005-1006
  • n.­1013
  • n.­1075
  • n.­1237
  • n.­1241
  • n.­1266
  • n.­1308
  • n.­1316-1317
  • n.­1323-1324
  • n.­1334
  • n.­1346
  • n.­1402
  • n.­1409
  • n.­1415
  • n.­1420
  • n.­1442
  • n.­1455
  • n.­1459
  • n.­1492
  • n.­1513
  • n.­1545
  • n.­1570
  • n.­1572
  • n.­1574
  • n.­1576
  • n.­1578
  • n.­1588
  • n.­1607
  • n.­1613
  • n.­1618-1620
  • n.­1622-1623
  • n.­1629
  • n.­1635
  • n.­1637
  • n.­1641
  • n.­1657
  • n.­1677
  • n.­1689
  • n.­1701
  • n.­1723
  • n.­1726-1727
  • n.­1729
  • n.­1734
  • n.­1744
  • n.­1755
  • n.­1757
  • n.­1760
  • n.­1763
  • n.­1767
  • n.­1773
  • n.­1814
  • n.­1823
  • n.­1831
  • n.­1833
  • n.­1838-1839
  • n.­1841-1843
  • n.­1876
  • n.­1878
  • n.­1880
  • n.­1882
  • n.­1886
  • n.­1892
  • n.­1896
  • n.­1902
  • n.­1906
  • n.­1912
  • n.­1920-1921
  • n.­1931-1932
  • n.­1970
g.­321

suchness

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

The quality or condition of things as they really are, which cannot be conveyed in conceptual, dualistic terms. Also rendered here as tathatā and true reality, or simply reality.

Located in 250 passages in the translation:

  • i.­55
  • i.­61
  • i.­69
  • i.­76
  • i.­78-79
  • i.­110
  • i.­112
  • 1.­58
  • 1.­63-64
  • 1.­69
  • 1.­93
  • 1.­208
  • 3.­4
  • 3.­6-7
  • 3.­12
  • 4.­15-16
  • 4.­25
  • 4.­49
  • 4.­85
  • 4.­88
  • 4.­98
  • 4.­112
  • 4.­159-160
  • 4.­162-163
  • 4.­276
  • 4.­280
  • 4.­313
  • 4.­433
  • 4.­436
  • 4.­455-458
  • 4.­467
  • 4.­510-511
  • 4.­513-515
  • 4.­522-524
  • 4.­534
  • 4.­545
  • 4.­547
  • 4.­550
  • 4.­559
  • 4.­628
  • 4.­631
  • 4.­642-643
  • 4.­686
  • 4.­690
  • 4.­719
  • 4.­737
  • 4.­777
  • 4.­781
  • 4.­797
  • 4.­814
  • 4.­910
  • 4.­914
  • 4.­1025
  • 4.­1036
  • 4.­1043
  • 4.­1045-1049
  • 4.­1054
  • 4.­1070-1071
  • 4.­1087
  • 4.­1093
  • 4.­1124
  • 4.­1148-1152
  • 4.­1157
  • 4.­1164-1165
  • 4.­1183
  • 4.­1194
  • 4.­1199
  • 4.­1215-1217
  • 4.­1251
  • 4.­1268
  • 4.­1277
  • 4.­1283
  • 4.­1285
  • 4.­1287
  • 4.­1292
  • 4.­1310
  • 4.­1313
  • 4.­1315
  • 4.­1318
  • 4.­1320
  • 4.­1326
  • 4.­1333-1334
  • 4.­1340
  • 5.­44-45
  • 5.­107
  • 5.­115
  • 5.­117
  • 5.­124
  • 5.­164
  • 5.­183
  • 5.­194-196
  • 5.­221
  • 5.­241
  • 5.­286
  • 5.­291
  • 5.­321-322
  • 5.­346-347
  • 5.­398
  • 5.­402
  • 5.­433
  • 5.­464-465
  • 5.­484
  • 5.­489
  • 5.­499-502
  • 5.­504
  • 5.­510
  • 5.­523
  • 5.­547-548
  • 5.­550
  • 5.­562
  • 5.­576
  • 5.­578-579
  • 5.­583-585
  • 5.­587-592
  • 5.­594
  • 5.­596-598
  • 5.­602-603
  • 5.­609
  • 5.­613
  • 5.­625-626
  • 5.­630
  • 5.­634-636
  • 5.­648
  • 5.­656
  • 5.­676-677
  • 5.­729
  • 5.­850
  • 5.­909
  • 5.­931-934
  • 5.­966-969
  • 5.­971
  • 5.­973
  • 5.­1004
  • 5.­1038
  • 5.­1045
  • 5.­1065
  • 5.­1067-1068
  • 5.­1070
  • 5.­1074
  • 5.­1096
  • 5.­1111
  • 5.­1143
  • 5.­1150
  • 5.­1152
  • 5.­1154
  • 5.­1161
  • 5.­1168
  • 5.­1172
  • 5.­1178-1180
  • 5.­1197-1198
  • 5.­1362
  • 5.­1364
  • 5.­1367-1368
  • 5.­1388
  • 5.­1390
  • 5.­1396
  • 5.­1452
  • 5.­1461
  • 5.­1476
  • 6.­51
  • 6.­58
  • 6.­64
  • n.­472
  • n.­525
  • n.­876
  • n.­979-980
  • n.­989-990
  • n.­1036
  • n.­1136
  • n.­1335
  • n.­1399
  • n.­1450
  • n.­1455
  • n.­1474-1475
  • n.­1509-1510
  • n.­1521
  • n.­1720-1721
  • g.­14
  • g.­66
  • g.­337
  • g.­365
g.­324

sugata

Wylie:
  • bde bar gshegs pa
Tibetan:
  • བདེ་བར་གཤེགས་པ།
Sanskrit:
  • sugata

Definition from the 84000 Glossary of Terms:

One of the standard epithets of the buddhas. A recurrent explanation offers three different meanings for su- that are meant to show the special qualities of “accomplishment of one’s own purpose” (svārthasampad) for a complete buddha. Thus, the Sugata is “well” gone, as in the expression su-rūpa (“having a good form”); he is gone “in a way that he shall not come back,” as in the expression su-naṣṭa-jvara (“a fever that has utterly gone”); and he has gone “without any remainder” as in the expression su-pūrṇa-ghaṭa (“a pot that is completely full”). According to Buddhaghoṣa, the term means that the way the Buddha went (Skt. gata) is good (Skt. su) and where he went (Skt. gata) is good (Skt. su).

Located in 5 passages in the translation:

  • 1.­225-226
  • 5.­1013
  • 6.­101-102
g.­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.­336

tathāgata­garbha

Wylie:
  • de bzhin gshegs pa’i snying po
Tibetan:
  • དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ།
Sanskrit:
  • tathāgata­garbha

The term tathāgata­garbha means “matrix of the tathāgata,” “pregnant with a Realized One,” “womb or seed of a Realized One,” “containing a buddha,” “having buddha nature,” and so on. It is commonly known as buddha-nature, the potential for buddhahood, present in every sentient being.

Located in 11 passages in the translation:

  • 3.­4
  • 4.­88-89
  • 4.­100
  • 4.­126
  • 4.­162
  • 4.­1121
  • 5.­187
  • n.­249
  • n.­302
  • g.­194
g.­337

tathatā

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

See “suchness.”

Located in 13 passages in the translation:

  • i.­95
  • 3.­4
  • 4.­88
  • 4.­433
  • 5.­112
  • n.­472
  • n.­876
  • n.­1136
  • n.­1335
  • n.­1399
  • n.­1509
  • n.­1720
  • g.­321
g.­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.­353

three realms

Wylie:
  • khams gsum
Tibetan:
  • ཁམས་གསུམ།
Sanskrit:
  • tridhātu

The desire realm, form realm, and formless realm.

Located in 30 passages in the translation:

  • i.­86
  • 1.­20
  • 1.­58
  • 1.­93
  • 1.­214
  • 1.­216
  • 3.­9
  • 4.­12
  • 4.­25
  • 4.­39
  • 4.­44
  • 4.­472
  • 4.­768
  • 4.­796
  • 4.­890
  • 4.­983
  • 4.­1140-1141
  • 4.­1149
  • 4.­1183
  • 5.­35
  • 5.­232
  • 5.­369
  • 5.­1145
  • 5.­1253
  • 5.­1458
  • 6.­94
  • n.­223
  • n.­277
  • n.­1241
g.­363

true dharmic nature

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

See “true nature of dharmas.”

Located in 95 passages in the translation:

  • i.­61
  • i.­78
  • 4.­42
  • 4.­110-112
  • 4.­257
  • 4.­276
  • 4.­280
  • 4.­285-286
  • 4.­296
  • 4.­306
  • 4.­308
  • 4.­319
  • 4.­482
  • 4.­533-534
  • 4.­542
  • 4.­545-550
  • 4.­569
  • 4.­608
  • 4.­672
  • 4.­685
  • 4.­692
  • 4.­697
  • 4.­702
  • 4.­734
  • 4.­741
  • 4.­893
  • 4.­1253
  • 4.­1279
  • 4.­1283-1284
  • 4.­1286
  • 4.­1288
  • 4.­1291
  • 4.­1305
  • 4.­1310
  • 4.­1343
  • 5.­45-46
  • 5.­60
  • 5.­73
  • 5.­112
  • 5.­115-116
  • 5.­155
  • 5.­283
  • 5.­285
  • 5.­289
  • 5.­291
  • 5.­310
  • 5.­355
  • 5.­467-468
  • 5.­524
  • 5.­575
  • 5.­582
  • 5.­599
  • 5.­761-762
  • 5.­881
  • 5.­920
  • 5.­935
  • 5.­1060
  • 5.­1084
  • 5.­1094
  • 5.­1136
  • 5.­1354
  • 5.­1360-1361
  • 5.­1474
  • 6.­38
  • 6.­42
  • 6.­44-45
  • 6.­48
  • 6.­56
  • 6.­58
  • 6.­63-64
  • n.­314
  • n.­403
  • n.­538
  • n.­561
  • n.­1945
  • n.­1966
  • n.­1975
  • g.­352
g.­364

true nature of dharmas

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

“True nature of dharmas” renders dharmatā (chos nyid). In dharmatā the -tā ending is the English “-ness.” The dharma is an attribute of a dharmin (an “attribute possessor”). The attribute is the ultimate, emptiness. The attribute possessors are all phenomena. So, it means “the true nature [= -ness] of the attribute [emptiness].” The issue is further complicated by the widespread use of the word dharma as phenomenon (as in “all dharmas”) and so on. In such contexts it is not a word for the ultimate attribute, but for any phenomenon.

Also rendered here as “true dharmic nature” and simply as dharmatā.

Located in 73 passages in the translation:

  • i.­95
  • 1.­124
  • 4.­31
  • 4.­497
  • 4.­510
  • 4.­516
  • 4.­518
  • 4.­525
  • 4.­532
  • 4.­534
  • 4.­537
  • 4.­539
  • 4.­549
  • 4.­556
  • 4.­606
  • 4.­608
  • 4.­702
  • 4.­741
  • 4.­766
  • 4.­802
  • 4.­814
  • 4.­1011
  • 4.­1027
  • 4.­1183
  • 4.­1217
  • 4.­1244
  • 4.­1258
  • 4.­1284
  • 4.­1286
  • 4.­1293
  • 4.­1309
  • 5.­61-66
  • 5.­95
  • 5.­112-114
  • 5.­158
  • 5.­168
  • 5.­183
  • 5.­188
  • 5.­195
  • 5.­263
  • 5.­271
  • 5.­286
  • 5.­309
  • 5.­314
  • 5.­346
  • 5.­361
  • 5.­467
  • 5.­604-605
  • 5.­607
  • 5.­921
  • 5.­948
  • 5.­1135
  • 5.­1435-1436
  • 5.­1474
  • 6.­63-64
  • n.­542
  • n.­1032
  • n.­1036
  • n.­1098
  • n.­1689
  • g.­69
  • g.­104
  • g.­363
g.­365

true reality

Wylie:
  • de bzhin nyid
  • de kho na
  • yang dag pa
  • de nyid
Tibetan:
  • དེ་བཞིན་ཉིད།
  • དེ་ཁོ་ན།
  • ཡང་དག་པ།
  • དེ་ཉིད།
Sanskrit:
  • tathatā

See “suchness.”

Located in 36 passages in the translation:

  • i.­76
  • i.­106
  • i.­108
  • i.­110
  • i.­118
  • 4.­430
  • 4.­512
  • 4.­520
  • 4.­557-558
  • 4.­882
  • 4.­889-890
  • 4.­954
  • 4.­1170
  • 5.­2
  • 5.­56
  • 5.­183
  • 5.­192
  • 5.­479
  • 5.­578
  • 5.­611
  • 5.­1053
  • 5.­1058
  • 5.­1198-1199
  • 5.­1202
  • 6.­33
  • n.­537
  • n.­799
  • n.­1064
  • n.­1729
  • n.­1731
  • n.­1917
  • g.­321
  • g.­338
g.­368

twelve links of dependent origination

Wylie:
  • rten cing ’brel bar ’byung ba yan lag bcu gnyis pa
Tibetan:
  • རྟེན་ཅིང་འབྲེལ་བར་འབྱུང་བ་ཡན་ལག་བཅུ་གཉིས་པ།
Sanskrit:
  • dvādaśāṅga­pratītya­samutpāda

The twelve causal links that perpetuate life in saṃsāra, starting with ignorance and ending with death.

Located in 19 passages in the translation:

  • 4.­454
  • 4.­471-472
  • 4.­476
  • 4.­510
  • 4.­1183
  • 4.­1217
  • n.­49
  • n.­51
  • n.­392
  • n.­982
  • n.­1067
  • n.­1318
  • n.­1887
  • g.­44
  • g.­105
  • g.­218
  • g.­301
  • g.­387
g.­369

twelve sense fields

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

These comprise the inner six sense fields and the outer six sense fields.

Located in 2 passages in the translation:

  • 4.­454
  • g.­288
g.­371

unsurpassed, perfect, complete awakening

Wylie:
  • bla na med pa yang dag par rdzogs pa’i byang chub
Tibetan:
  • བླ་ན་མེད་པ་ཡང་དག་པར་རྫོགས་པའི་བྱང་ཆུབ།
Sanskrit:
  • anuttarasamyaksaṃbodhi

The complete awakening of a buddha, as opposed to the attainments of arhats and pratyekabuddhas.

Located in 78 passages in the translation:

  • i.­111
  • i.­120
  • 1.­8
  • 1.­158
  • 1.­191
  • 1.­223-224
  • 1.­226
  • 1.­228
  • 4.­172
  • 4.­242
  • 4.­327
  • 4.­487
  • 4.­496
  • 4.­595
  • 4.­607
  • 4.­748
  • 4.­971
  • 5.­8-9
  • 5.­41
  • 5.­65
  • 5.­204
  • 5.­213-214
  • 5.­226
  • 5.­252
  • 5.­376
  • 5.­512
  • 5.­542
  • 5.­609
  • 5.­615
  • 5.­621
  • 5.­624-625
  • 5.­627
  • 5.­655
  • 5.­657-658
  • 5.­666
  • 5.­668
  • 5.­673
  • 5.­786
  • 5.­828
  • 5.­871
  • 5.­899
  • 5.­901
  • 5.­903
  • 5.­912
  • 5.­949-951
  • 5.­953-954
  • 5.­1016
  • 5.­1041-1042
  • 5.­1045
  • 5.­1070
  • 5.­1086
  • 5.­1132
  • 5.­1242
  • 5.­1405
  • 5.­1423
  • 6.­92
  • 6.­100
  • 6.­102
  • n.­1415
  • n.­1472
  • n.­1492
  • n.­1539
  • n.­1561
  • n.­1607
  • n.­1629
  • n.­1631
  • n.­1764
  • n.­1773
  • n.­1856
g.­376

Vajrapāṇi

Wylie:
  • lag na rdo rje
Tibetan:
  • ལག་ན་རྡོ་རྗེ།
Sanskrit:
  • vajrapāṇi

Definition from the 84000 Glossary of Terms:

Vajrapāṇi means “Wielder of the Vajra.” In the Pali canon, he appears as a yakṣa guardian in the retinue of the Buddha. In the Mahāyāna scriptures he is a bodhisattva and one of the “eight close sons of the Buddha.” In the tantras, he is also regarded as an important Buddhist deity and instrumental in the transmission of tantric scriptures.

Located in 2 passages in the translation:

  • 1.­3
  • n.­1505
g.­379

Vasubandhu

Wylie:
  • dbyig gnyen
Tibetan:
  • དབྱིག་གཉེན།
Sanskrit:
  • vasubandhu

Definition from the 84000 Glossary of Terms:

A great fourth-century scholar and author, half-brother and pupil of Asaṅga and an important author of the Yogācāra tradition.

Located in 38 passages in the translation:

  • s.­1
  • i.­2
  • i.­9
  • i.­14-16
  • i.­19
  • i.­21-27
  • i.­30-31
  • i.­34-36
  • i.­39-44
  • n.­25
  • n.­27
  • n.­91
  • n.­250
  • n.­288
  • n.­352
  • n.­428
  • n.­819
  • n.­889
  • n.­966
  • n.­1353-1355
g.­381

venerable

Wylie:
  • tshe dang ldan pa
Tibetan:
  • ཚེ་དང་ལྡན་པ།
Sanskrit:
  • āyuṣmat

Definition from the 84000 Glossary of Terms:

A respectful form of address between monks, and also between lay companions of equal standing. It literally means “one who has a [long] life.”

Located in 108 passages in the translation:

  • i.­58
  • i.­93
  • 1.­197
  • 1.­202-203
  • 2.­17
  • 4.­3
  • 4.­186
  • 4.­234
  • 4.­248
  • 4.­251
  • 4.­403
  • 4.­489-491
  • 4.­493-495
  • 4.­593-595
  • 4.­603
  • 4.­605-608
  • 4.­612
  • 4.­614
  • 4.­632
  • 4.­634
  • 4.­660
  • 4.­735-736
  • 4.­739
  • 4.­744-745
  • 4.­758
  • 4.­760-762
  • 4.­769-771
  • 4.­784
  • 4.­1233
  • 4.­1248
  • 4.­1251-1253
  • 4.­1262
  • 4.­1266
  • 4.­1268
  • 4.­1294
  • 4.­1301
  • 4.­1303-1304
  • 4.­1306-1307
  • 4.­1312
  • 4.­1314
  • 4.­1316-1317
  • 4.­1320-1321
  • 4.­1323-1328
  • 4.­1331
  • 4.­1333-1335
  • 4.­1337-1340
  • 4.­1342-1343
  • 4.­1361
  • 5.­78
  • 5.­90-91
  • 5.­105
  • 5.­108
  • 5.­111
  • 5.­205
  • 5.­210-211
  • 5.­213
  • 5.­219
  • 5.­252
  • 5.­625-626
  • 5.­980-981
  • 5.­985-986
  • 5.­989-993
  • n.­217
  • n.­683
  • n.­1013
  • n.­1970
g.­382

very limit of reality

Wylie:
  • yang dag pa’i mtha’
Tibetan:
  • ཡང་དག་པའི་མཐའ།
Sanskrit:
  • bhūtakoṭi

Definition from the 84000 Glossary of Terms:

This term has three meanings: (1) the ultimate nature, (2) the experience of the ultimate nature, and (3) the quiescent state of a worthy one (arhat) to be avoided by bodhisattvas.

Located in 49 passages in the translation:

  • i.­117
  • 4.­52-53
  • 4.­162
  • 4.­398
  • 4.­436
  • 4.­510
  • 4.­520
  • 4.­529
  • 4.­534
  • 4.­567
  • 4.­571
  • 4.­580
  • 4.­593
  • 4.­1031
  • 4.­1183
  • 4.­1200-1201
  • 4.­1217
  • 5.­197
  • 5.­291
  • 5.­485
  • 5.­608
  • 5.­611
  • 5.­615
  • 5.­730
  • 5.­850
  • 5.­868
  • 5.­1006
  • 5.­1015
  • 5.­1062
  • 5.­1097
  • 5.­1148
  • 5.­1362
  • 5.­1364
  • 5.­1394-1397
  • 6.­52
  • 6.­92
  • n.­407
  • n.­556
  • n.­980
  • n.­1492
  • n.­1521
  • n.­1526
  • n.­1550-1551
g.­387

volitional factors

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

Fourth of the five aggregates and the second of the twelve links of dependent origination. These are the formative factors, mental volitions, and other supporting factors that perpetuate future saṃsāric existence.

Located in 32 passages in the translation:

  • 1.­22
  • 1.­26
  • 4.­21
  • 4.­186
  • 4.­204
  • 4.­278
  • 4.­281
  • 4.­284
  • 4.­448
  • 4.­541
  • 4.­580
  • 4.­624
  • 4.­678
  • 4.­691
  • 4.­693
  • 4.­702
  • 4.­1258
  • 4.­1293
  • 5.­42
  • 5.­298
  • 5.­302
  • 5.­306
  • 5.­392
  • 5.­1233
  • n.­53
  • n.­57
  • n.­842
  • n.­1113
  • n.­1387
  • n.­1579
  • n.­1957
  • g.­4
g.­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.­392

world system

Wylie:
  • ’jig rten gyi khams
Tibetan:
  • འཇིག་རྟེན་གྱི་ཁམས།
Sanskrit:
  • lokadhātu

This can refer to one world with its orbiting sun and moon, and also to groups of these worlds in multiples of thousands, in particular a world realm of a thousand million worlds, which is said to be circular, with its circumference twice as long as its diameter.

Located in 52 passages in the translation:

  • i.­97
  • 1.­4-5
  • 1.­12
  • 1.­41
  • 1.­73
  • 1.­91
  • 1.­109
  • 1.­122
  • 1.­124
  • 1.­129-130
  • 1.­133
  • 1.­142
  • 1.­146-147
  • 1.­157
  • 1.­179-180
  • 1.­191
  • 1.­193-194
  • 4.­172
  • 4.­175
  • 4.­336
  • 4.­510
  • 4.­1033
  • 5.­3
  • 5.­145-146
  • 5.­160
  • 5.­167-168
  • 5.­179
  • 5.­204
  • 5.­235
  • 5.­238
  • 5.­240
  • 5.­937
  • 5.­1134
  • 5.­1284
  • 5.­1450
  • 6.­78
  • n.­163
  • n.­182-183
  • n.­1567
  • n.­1723
  • n.­1814
  • g.­135
  • g.­260
  • g.­261
g.­394

worthy one

Wylie:
  • dgra bcom pa
Tibetan:
  • དགྲ་བཅོམ་པ།
Sanskrit:
  • arhat

Definition from the 84000 Glossary of Terms:

According to Buddhist tradition, one who is worthy of worship (pūjām arhati), or one who has conquered the enemies, the mental afflictions (kleśa-ari-hata-vat), and reached liberation from the cycle of rebirth and suffering. It is the fourth and highest of the four fruits attainable by śrāvakas. Also used as an epithet of the Buddha.

In this text:

For a definition given in this text, see 1.­20.

Located in 79 passages in the translation:

  • i.­40
  • i.­58
  • i.­65
  • 1.­19-22
  • 1.­28
  • 1.­30-31
  • 1.­36
  • 1.­39
  • 1.­96
  • 1.­123
  • 1.­127
  • 1.­203-205
  • 1.­208
  • 1.­218
  • 1.­222
  • 1.­228
  • 3.­11
  • 4.­29
  • 4.­70
  • 4.­171
  • 4.­179
  • 4.­534
  • 4.­693
  • 4.­969
  • 4.­1013
  • 4.­1017-1022
  • 4.­1029
  • 4.­1033
  • 4.­1135
  • 4.­1139
  • 4.­1211
  • 4.­1313
  • 5.­64
  • 5.­88
  • 5.­111
  • 5.­127
  • 5.­179
  • 5.­236
  • 5.­437
  • 5.­439
  • 5.­441
  • 5.­529
  • 5.­615
  • 5.­756
  • 5.­825
  • 5.­916
  • 5.­961
  • 5.­997
  • 5.­1141
  • 5.­1153-1154
  • 5.­1159
  • 5.­1199
  • 5.­1222
  • 5.­1236
  • 5.­1360
  • 6.­89
  • 6.­96
  • n.­213
  • n.­268
  • n.­806
  • n.­832
  • n.­1377
  • n.­1562
  • n.­1564
  • n.­1700
  • n.­1982
  • g.­191
g.­398

Yeshé Dé

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

Definition from the 84000 Glossary of Terms:

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

Located in 2 passages in the translation:

  • i.­5
  • c.­1
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    84000. The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines (Ārya­śata­sāhasrikā­pañca­viṃśati­sāhasrikāṣṭā­daśa­sāhasrikā­prajñā­pāramitā­bṛhaṭṭīkā, ’phags pa shes rab kyi pha rol tu phyin pa ’bum pa dang / nyi khri lnga stong pa dang / khri brgyad stong pa rgya cher bshad pa, Toh 3808). Translated by Gareth Sparham. Online publication. 84000: Translating the Words of the Buddha, 2025. https://84000.co/translation/toh3808/UT23703-093-001-section-6.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-6.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-6.Copy

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