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  • Toh 8

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ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་སྟོང་ཕྲག་བརྒྱ་པ།

The Perfection of Wisdom in One Hundred Thousand Lines
Chapter 6

Śata­sāhasrikā­prajñā­pāramitā
འཕགས་པ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་སྟོང་ཕྲག་བརྒྱ་པ།
’phags pa shes rab kyi pha rol tu phyin pa stong phrag brgya pa
The Noble Perfection of Wisdom in One Hundred Thousand Lines
Ārya­śata­sāhasrikā­prajñā­pāramitā

Toh 8

Degé Kangyur, (’bum, ka), folios 1.b–394.a; (’bum, kha), folios 1.b–402.a; (’bum, ga), folios 1.b–394.a; (’bum, nga), folios 1.b–381.a; (’bum, ca), folios 1.b–395.a; (’bum, cha), folios 1.b–382.a; (’bum, ja), folios 1.b–398.a; (’bum, nya), folios 1.b–399.a; (’bum, ta), folios 1.b–384.a; (’bum, tha), folios 1.b–387.a; (’bum, da), folios 1.b–411.a; and (’bum, a), folios 1.b–395.a (vols. 14–25).

Imprint

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

First published 2024

Current version v 2.0.2 (2025)

Generated by 84000 Reading Room v2.26.1

This is a partial publication, only including completed chapters

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

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co.

Table of Contents

ti. Title
im. Imprint
co. Contents
s. Summary
ac. Acknowledgements
i. Introduction
+ 7 sections- 7 sections
· Overview
· History and Sources
+ 2 sections- 2 sections
· History of the Long Perfection of Wisdom Sūtras
· Source Texts of The Perfection of Wisdom in One Hundred Thousand Lines
+ 4 sections- 4 sections
· Chinese
· Sanskrit
· Tibetan
· Colophons
· Structure and Content Compared to Those of the Other Long Perfection of Wisdom Sūtras
· The Commentaries
+ 3 sections- 3 sections
· 1. Those Based on the Abhisamayālaṃkāra
· 2. The Two Bṛhaṭṭīkā Commentaries
· 3. Tibetan Commentaries
· Translations and Studies in Western Languages
· The Content of This Update of the Ongoing English Translation
+ 2 sections- 2 sections
· From the Abhisamayālaṃkāra Perspective
· From the Perspective of the Bṛhaṭṭīkā Commentaries
· Sources and Features of the Translation
tr. The Translation
+ 72 chapters- 72 chapters
1. Chapter 1: The Context
2. Chapter 2: Śāriputra
3. Chapter 3
4. Chapter 4
5. Chapter 5
6. Chapter 6
7. Chapter 7
8. Chapter 8
9. Chapter 9
10. Chapter 10
11. Chapter 11
12. Chapter 12
13. Chapter 13
14. Chapter 14
15. Chapter 15
16. Chapter 16
17. Chapter 17
18. Chapter 18
19. Chapter 19
20. Chapter 20
21. Chapter 21
22. Chapter 22
23. Chapter 23: Śakra
24. Chapter 24: Dedication
25. Chapter 25
26. Chapter 26
27. Chapter 27
28. Chapter 28
29. Chapter 29 [not yet published]
30. Chapter 30 [not yet published]
31. Chapter 31 [not yet published]
32. Chapter 32 [not yet published]
33. Chapter 33 [not yet published]
34. Chapter 34 [not yet published]
35. Chapter 35 [not yet published]
36. Chapter 36 [not yet published]
37. Chapter 37 [not yet published]
38. Chapter 38 [not yet published]
39. Chapter 39 [not yet published]
40. Chapter 40 [not yet published]
41. Chapter 41 [not yet published]
42. Chapter 42 [not yet published]
43. Chapter 43 [not yet published]
44. Chapter 44 [not yet published]
45. Chapter 45 [not yet published]
46. Chapter 46 [not yet published]
47. Chapter 47 [not yet published]
48. Chapter 48 [not yet published]
49. Chapter 49 [not yet published]
50. Chapter 50 [not yet published]
51. Chapter 51 [not yet published]
52. Chapter 52 [not yet published]
53. Chapter 53 [not yet published]
54. Chapter 54 [not yet published]
55. Chapter 55 [not yet published]
56. Chapter 56 [not yet published]
57. Chapter 57 [not yet published]
58. Chapter 58 [not yet published]
59. Chapter 59 [not yet published]
60. Chapter 60 [not yet published]
61. Chapter 61 [not yet published]
62. Chapter 62 [not yet published]
63. Chapter 63 [not yet published]
64. Chapter 64 [not yet published]
65. Chapter 65 [not yet published]
66. Chapter 66 [not yet published]
67. Chapter 67 [not yet published]
68. Chapter 68 [not yet published]
69. Chapter 69 [not yet published]
70. Chapter 70 [not yet published]
71. Chapter 71 [not yet published]
72. Chapter 72 [not yet published]
ab. Abbreviations
n. Notes
b. Bibliography
+ 3 sections- 3 sections
· Primary Sources in Tibetan and Sanskrit
· Secondary References in Tibetan and Sanskrit
· Secondary References in English and Other Languages
g. Glossary
ci. Citation Index

s.

Summary

s.­1

The Perfection of Wisdom in One Hundred Thousand Lines is the longest of all the Prajñāpāramitā sūtras and fills no fewer than twelve volumes of the Degé Kangyur. Like the other two long sūtras, it is a detailed record of the teaching on the perfection of wisdom that the Buddha Śākyamuni gave on Vulture Peak in Rājagṛha, setting out all aspects of the path to enlightenment that bodhisattvas must know and put into practice, yet without taking them as having even the slightest true existence. Each point is emphasized by the exhaustive way that, in this version of the teaching, the Buddha repeats each of his many profound statements for every one of the items in the sets of dharmas that comprise deluded experience, the path, and the qualities of enlightenment.

s.­2

The provisional version published here currently contains the first twenty-eight of the seventy-two chapters of the sūtra, and represents a little under eight of the twelve volumes. Subsequent batches of chapters will be added as their translation and editing is completed.


ac.

Acknowledgements

ac.­1

The text was translated by Gareth Sparham, partly based on the translation of The Perfection of Wisdom in Twenty-Five Thousand Lines by the late Gyurme Dorje and the Padmakara Translation Group. Geshe Lobsang Gyaltsen, 80th Abbot of Drepung Gomang monastery, and Geshe Kalsang Damdul, former Director of the Institute of Buddhist Dialectics, kindly provided learned advice.

The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha. Nathaniel Rich and John Canti edited the translation, John Canti wrote the provisional introduction, and Ven. Konchog Norbu copyedited the text. Celso Wilkinson, André Rodrigues, and Sameer Dhingra were in charge of the digital publication process.


ac.­2

The translation of this text has been made possible through the generous sponsorship of those who offered leadership gifts to inaugurate our campaign, The Perfection of Wisdom for All. In chronological order of contributions received, these include:

Yan Xiu, Yan Li, Li Yifeng, and Wang Issa; Thirty, Twenty, Jamyang Sun, and Manju Sun; Anonymous; Ye Kong and family, Chen Hua, and Yizhen Kong; Wang Jing and family; Joseph Tse, Patricia Tse, and family; Zhou Tianyu, Chen Yiqin, Zhou Xun, Zhuo Yue, Chen Kun, Sheng Ye, and family, Zhao Xuan, Huang Feng, Lei Xia, Kamay Kan, Huang Xuan, Liu Xin Qi, Le Fei, Li Cui Zhi, Wang Shu Chang, Li Su Fang, Feng Bo Wen, Wang Zi Wen, Ye Wei Wei, Guo Wan Huai, and Zhang Nan; Ang Wei Khai and Ang Chui Jin; Jube, Sharma, Leo, Tong, Mike, Ming, Caiping, Lekka, Shanti, Nian Zu, Zi Yi, Dorje, Guang Zu, Kunga, and Zi Chao; Anonymous, Anonymous; An Zhang, Hannah Zhang, Lucas Zhang, and Aiden Zhang; Jinglan Chi and family; Anonymous; Dakki; Kelvin Lee and Doris Lim.

We also acknowledge and express our deep gratitude to the 6,145 donors who supported the translation and publication of this text through contributions made throughout the campaign period.


i.

Introduction

Overview

i.­1

The Perfection of Wisdom in One Hundred Thousand Lines is the longest of the three so-called “long” Perfection of Wisdom, or Prajñāpāramitā, sūtras. Indeed, not only is it the very longest of all Buddhist texts, but it is among the longest single works of literature in any language or culture. In the Degé Kangyur it fills twelve volumes, and comprises fourteen percent of the whole collection by number of pages.

History and Sources

History of the Long Perfection of Wisdom Sūtras

Source Texts of The Perfection of Wisdom in One Hundred Thousand Lines

Chinese

Sanskrit

Tibetan

Colophons

Structure and Content Compared to Those of the Other Long Perfection of Wisdom Sūtras

The Commentaries

1. Those Based on the Abhisamayālaṃkāra

2. The Two Bṛhaṭṭīkā Commentaries

3. Tibetan Commentaries

Translations and Studies in Western Languages

The Content of This Update of the Ongoing English Translation

From the Abhisamayālaṃkāra Perspective

From the Perspective of the Bṛhaṭṭīkā Commentaries

Sources and Features of the Translation


Text Body

The Translation
The Perfection of Wisdom in One Hundred Thousand Lines

1.

Chapter 1: The Context

[V14] [F.1.b] [B1]


1.­1

Thus did I hear at one time. The Blessed One was residing on Vulture Peak in Rājagṛha, with a large monastic gathering comprising some five thousand monks. All of them were arhats who had attained the cessation of contaminants, free of afflicted mental states, fully controlled, their minds thoroughly liberated, their wisdom well liberated, thoroughbreds, mighty elephants, their tasks accomplished, their work completed, their burdens relinquished, their own objectives fulfilled, the fetters binding them to the rebirth process completely severed, their minds thoroughly liberated through perfect instruction,58 supreme in their perfection of all mental powers, with the exception of just one person‍—the venerable Ānanda, a trainee who had entered the stream. Also present were some five hundred nuns‍—Yaśodharā and Mahāprajāpatī and so on‍— [F.2.a] and a great many laymen and laywomen, all of whom had seen the Dharma.


2.

Chapter 2: Śāriputra

2.­1

At that time, when the Blessed One thus understood that the world‍—with its gods, demons, and Brahmā deities, with its virtuous ascetics and brahmin priests, and with its many gods, humans, and asuras‍—had assembled, and that those many bodhisattva great beings who were mainly crown princes had assembled, he said to the venerable Śāradvatīputra, “Here, Śāradvatīputra, bodhisattva great beings who want to fully awaken to all phenomena in all their aspects should persevere in the perfection of wisdom.”


3.

Chapter 3

3.­1

Then the Blessed One addressed the venerable Subhūti: “Subhūti, commencing with the perfection of wisdom, be inspired to give a Dharma discourse to bodhisattva great beings on how bodhisattva great beings will go forth in the perfection of wisdom!”

T3808
3.­2

Thereupon, those bodhisattva great beings, those great śrāvakas, and those gods who were present thought, “Will the venerable Subhūti reveal the perfection of wisdom to these bodhisattva great beings through the strong and mighty armor of his own wisdom and inspired eloquence, or will he reveal it through the power of the Buddha?”

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4.

Chapter 4

4.­1

Then the venerable Subhūti said to the Blessed One, “Blessed Lord, bodhisattva great beings who wish to comprehend physical forms should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend feelings should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish [F.311.a] to comprehend perceptions should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend formative predispositions should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend consciousness should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend the eyes should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend the ears should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend the nose should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend the tongue should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend the body should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend the mental faculty [F.311.b] should train in the perfection of wisdom.

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5.

Chapter 5

5.­1

The venerable Subhūti then said to the Blessed One, “Blessed Lord, I thus [F.333.a] do not apprehend and do not find a bodhisattva or the perfection of wisdom. Blessed Lord, since I do not apprehend and do not find a bodhisattva great being or the perfection of wisdom, which bodhisattva great being should I teach and instruct, and in which perfection of wisdom? Blessed Lord, I do not apprehend, do not find, and do not observe an entity, so, Blessed Lord, without apprehending, finding, and observing an entity, what phenomenon should I teach and instruct, and in which phenomenon?280

T3808

6.

Chapter 6

6.­1

The venerable Subhūti then said to the Blessed One, “Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with physical forms, they are engaging with mental images. If they engage with feelings, they are engaging with mental images. If they engage with perceptions, they are engaging with mental images. If they engage with formative predispositions, they are engaging with mental images. If they engage with consciousness, they are engaging with a mental image.

T3808
6.­2

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that physical forms are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that physical forms are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that physical forms are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that physical forms are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that physical forms are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that physical forms are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that physical forms are at peace, they are engaging with a mental image. [F.63.a] Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that physical forms are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that physical forms are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that physical forms are not void, they are engaging with a mental image.

6.­3

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that [F.63.b] feelings are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings are not void, they are engaging with a mental image.

6.­4

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that perceptions are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that perceptions are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that perceptions are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, [F.64.a] they engage unskillfully with the notion that perceptions are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that perceptions are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that perceptions are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that perceptions are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that perceptions are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that perceptions are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that perceptions are not void, they are engaging with a mental image.

6.­5

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice [F.64.b] the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are not void, they are engaging with a mental image.

6.­6

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice [F.65.a] the perfection of wisdom, they engage unskillfully with the notion that consciousness is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion [F.65.b] that consciousness is not void, they are engaging with a mental image.

6.­7

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eyes are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eyes are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eyes are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eyes are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eyes are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eyes are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eyes are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eyes are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eyes are void, [F.66.a] they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eyes are not void, they are engaging with a mental image.

6.­8

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ears are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ears are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ears are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ears are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ears are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ears are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ears are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion [F.66.b] that the ears are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ears are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ears are not void, they are engaging with a mental image.

6.­9

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nose is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nose is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nose is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nose is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nose is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nose is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage [F.67.a] unskillfully with the notion that the nose is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nose is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nose is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nose is not void, they are engaging with a mental image.

6.­10

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the tongue is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the tongue is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the tongue is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the tongue is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the tongue is self, they are engaging with a mental image. Blessed [F.67.b] Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the tongue is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the tongue is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the tongue is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the tongue is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the tongue is not void, they are engaging with a mental image.

6.­11

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the body is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the body is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the body is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the body is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the body is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, [F.68.a] they engage unskillfully with the notion that the body is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the body is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the body is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the body is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the body is not void, they are engaging with a mental image.

6.­12

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the mental faculty is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the mental faculty is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the mental faculty is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the mental faculty is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the mental faculty is self, [F.68.b] they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the mental faculty is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the mental faculty is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the mental faculty is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the mental faculty is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the mental faculty is not void, they are engaging with a mental image.

6.­13

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sights are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sights are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sights are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sights are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings [F.69.a] practice the perfection of wisdom, they engage unskillfully with the notion that sights are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sights are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sights are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sights are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sights are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sights are not void, they are engaging with a mental image.

6.­14

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sounds are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sounds are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sounds are happiness, they are engaging with a mental image. Blessed Lord, if, [F.69.b] when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sounds are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sounds are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sounds are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sounds are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sounds are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sounds are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sounds are not void, they are engaging with a mental image.

6.­15

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that odors are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that odors are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings [F.70.a] practice the perfection of wisdom, they engage unskillfully with the notion that odors are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that odors are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that odors are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that odors are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that odors are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that odors are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that odors are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that odors are not void, they are engaging with a mental image.

6.­16

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tastes are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully [F.70.b] with the notion that tastes are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tastes are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tastes are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tastes are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tastes are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tastes are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tastes are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tastes are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tastes are not void, they are engaging with a mental image.

6.­17

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tangibles are permanent, they are engaging with a mental image. Blessed [F.71.a] Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tangibles are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tangibles are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tangibles are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tangibles are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tangibles are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tangibles are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tangibles are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tangibles are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tangibles are not void, they are engaging with a mental image. [F.71.b]

6.­18

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental phenomena are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental phenomena are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental phenomena are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental phenomena are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental phenomena are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental phenomena are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental phenomena are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental phenomena are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully [F.72.a] with the notion that mental phenomena are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental phenomena are not void, they are engaging with a mental image.

6.­19

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visual consciousness is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visual consciousness is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visual consciousness is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visual consciousness is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visual consciousness is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visual consciousness is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visual consciousness is at peace, [F.72.b] they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visual consciousness is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visual consciousness is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visual consciousness is not void, they are engaging with a mental image.

6.­20

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that auditory consciousness is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that auditory consciousness is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that auditory consciousness is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that auditory consciousness is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that auditory consciousness is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings [F.73.a] practice the perfection of wisdom, they engage unskillfully with the notion that auditory consciousness is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that auditory consciousness is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that auditory consciousness is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that auditory consciousness is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that auditory consciousness is not void, they are engaging with a mental image.

6.­21

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that olfactory consciousness is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that olfactory consciousness is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that olfactory consciousness is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that olfactory consciousness [F.73.b] is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that olfactory consciousness is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that olfactory consciousness is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that olfactory consciousness is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that olfactory consciousness is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that olfactory consciousness is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that olfactory consciousness is not void, they are engaging with a mental image.

6.­22

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that gustatory consciousness is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that gustatory consciousness is impermanent, they are engaging with a mental image. [F.74.a] Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that gustatory consciousness is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that gustatory consciousness is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that gustatory consciousness is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that gustatory consciousness is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that gustatory consciousness is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that gustatory consciousness is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that gustatory consciousness is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that gustatory consciousness is not void, they are engaging with a mental image. [F.74.b] [B6]

6.­23

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tactile consciousness is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tactile consciousness is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tactile consciousness is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tactile consciousness is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tactile consciousness is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tactile consciousness is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tactile consciousness is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice [F.75.a] the perfection of wisdom, they engage unskillfully with the notion that tactile consciousness is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tactile consciousness is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tactile consciousness is not void, they are engaging with a mental image.

6.­24

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental consciousness is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental consciousness is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental consciousness is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental consciousness is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental consciousness is self, they are engaging with a mental image. [F.75.b] Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental consciousness is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental consciousness is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental consciousness is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental consciousness is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental consciousness is not void, they are engaging with a mental image.

6.­25

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visually compounded sensory contact is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visually compounded sensory contact is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visually compounded sensory contact is happiness, they are engaging [F.76.a] with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visually compounded sensory contact is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visually compounded sensory contact is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visually compounded sensory contact is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visually compounded sensory contact is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visually compounded sensory contact is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visually compounded sensory contact is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visually compounded sensory contact is not void, they are engaging with a mental image.

6.­26

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that aurally compounded sensory contact [F.76.b] is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that aurally compounded sensory contact is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that aurally compounded sensory contact is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that aurally compounded sensory contact is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that aurally compounded sensory contact is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that aurally compounded sensory contact is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that aurally compounded sensory contact is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that aurally compounded sensory contact is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that aurally compounded sensory contact is void, [F.77.a] they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that aurally compounded sensory contact is not void, they are engaging with a mental image.

6.­27

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that nasally compounded sensory contact is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that nasally compounded sensory contact is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that nasally compounded sensory contact is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that nasally compounded sensory contact is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that nasally compounded sensory contact is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that nasally compounded sensory contact is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that nasally compounded sensory contact is at peace, they are engaging with a mental image. [F.77.b] Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that nasally compounded sensory contact is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that nasally compounded sensory contact is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that nasally compounded sensory contact is not void, they are engaging with a mental image.

6.­28

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that lingually compounded sensory contact is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that lingually compounded sensory contact is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that lingually compounded sensory contact is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that lingually compounded sensory contact is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that lingually compounded sensory contact is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings [F.78.a] practice the perfection of wisdom, they engage unskillfully with the notion that lingually compounded sensory contact is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that lingually compounded sensory contact is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that lingually compounded sensory contact is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that lingually compounded sensory contact is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that lingually compounded sensory contact is not void, they are engaging with a mental image.

6.­29

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that corporeally compounded sensory contact is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that corporeally compounded sensory contact is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that corporeally compounded sensory contact is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully [F.78.b] with the notion that corporeally compounded sensory contact is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that corporeally compounded sensory contact is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that corporeally compounded sensory contact is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that corporeally compounded sensory contact is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that corporeally compounded sensory contact is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that corporeally compounded sensory contact is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that corporeally compounded sensory contact is not void, they are engaging with a mental image.

6.­30

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mentally compounded sensory contact is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mentally compounded sensory contact [F.79.a] is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mentally compounded sensory contact is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mentally compounded sensory contact is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mentally compounded sensory contact is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mentally compounded sensory contact is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mentally compounded sensory contact is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mentally compounded sensory contact is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mentally compounded sensory contact is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mentally compounded sensory contact is not void, [F.79.b] they are engaging with a mental image.

6.­31

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by visually compounded sensory contact are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by visually compounded sensory contact are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by visually compounded sensory contact are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by visually compounded sensory contact are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by visually compounded sensory contact are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by visually compounded sensory contact are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by visually compounded sensory contact are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully [F.80.a] with the notion that feelings conditioned by visually compounded sensory contact are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by visually compounded sensory contact are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by visually compounded sensory contact are not void, they are engaging with a mental image.

6.­32

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by aurally compounded sensory contact are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by aurally compounded sensory contact are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by aurally compounded sensory contact are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by aurally compounded sensory contact are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by aurally compounded sensory contact are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings [F.80.b] practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by aurally compounded sensory contact are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by aurally compounded sensory contact are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by aurally compounded sensory contact are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by aurally compounded sensory contact are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by aurally compounded sensory contact are not void, they are engaging with a mental image.

6.­33

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by nasally compounded sensory contact are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by nasally compounded sensory contact are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, [F.81.a] they engage unskillfully with the notion that feelings conditioned by nasally compounded sensory contact are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by nasally compounded sensory contact are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by nasally compounded sensory contact are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by nasally compounded sensory contact are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by nasally compounded sensory contact are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by nasally compounded sensory contact are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by nasally compounded sensory contact are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by nasally compounded sensory contact are not void, they are engaging with a mental image.

6.­34

“Blessed Lord, [F.81.b] if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by lingually compounded sensory contact are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by lingually compounded sensory contact are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by lingually compounded sensory contact are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by lingually compounded sensory contact are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by lingually compounded sensory contact are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by lingually compounded sensory contact are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by lingually compounded sensory contact are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by lingually compounded sensory contact are not at peace, [F.82.a] they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by lingually compounded sensory contact are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by lingually compounded sensory contact are not void, they are engaging with a mental image.

6.­35

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by corporeally compounded sensory contact are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by corporeally compounded sensory contact are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by corporeally compounded sensory contact are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by corporeally compounded sensory contact are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by corporeally compounded sensory contact are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by corporeally compounded sensory contact are nonself, they are engaging with a mental image. Blessed Lord, [F.82.b] if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by corporeally compounded sensory contact are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by corporeally compounded sensory contact are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by corporeally compounded sensory contact are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by corporeally compounded sensory contact are not void, they are engaging with a mental image.

6.­36

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by mentally compounded sensory contact are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice [F.83.a] the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by mentally compounded sensory contact are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by mentally compounded sensory contact are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by mentally compounded sensory contact are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by mentally compounded sensory contact are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by mentally compounded sensory contact are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by mentally compounded sensory contact are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by mentally compounded sensory contact are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by mentally compounded sensory contact are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion [F.83.b] that feelings conditioned by mentally compounded sensory contact are not void, they are engaging with a mental image.

6.­37

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the earth element is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the earth element is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the earth element is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the earth element is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the earth element is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the earth element is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the earth element is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the earth element is not at peace, they are engaging with a mental image. Blessed Lord, [F.84.a] if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the earth element is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the earth element is not void, they are engaging with a mental image.

6.­38

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the water element is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the water element is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the water element is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the water element is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the water element is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the water element is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings [F.84.b] practice the perfection of wisdom, they engage unskillfully with the notion that the water element is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the water element is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the water element is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the water element is not void, they are engaging with a mental image.

6.­39

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fire element is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fire element is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fire element is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fire element is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fire element is self, they are engaging with a mental image. Blessed Lord, if, when [F.85.a] bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fire element is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fire element is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fire element is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fire element is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fire element is not void, they are engaging with a mental image.

6.­40

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the wind element is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the wind element is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the wind element is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the wind element [F.85.b] is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the wind element is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the wind element is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the wind element is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the wind element is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the wind element is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the wind element is not void, they are engaging with a mental image.

6.­41

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the space element is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the space element is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the [F.86.a] perfection of wisdom, they engage unskillfully with the notion that the space element is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the space element is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the space element is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the space element is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the space element is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the space element is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the space element is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the space element is not void, they are engaging with a mental image.

6.­42

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the consciousness element [F.86.b] is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the consciousness element is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the consciousness element is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the consciousness element is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the consciousness element is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the consciousness element is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the consciousness element is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the consciousness element is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the consciousness element is void, [F.87.a] they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the consciousness element is not void, they are engaging with a mental image. [B7]

6.­43

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that ignorance is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that ignorance is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that ignorance is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that ignorance is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that ignorance is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that ignorance is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, [F.87.b] they engage unskillfully with the notion that ignorance is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that ignorance is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that ignorance is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that ignorance is not void, they are engaging with a mental image.

6.­44

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings [F.88.a] practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are not void, they are engaging with a mental image.

6.­45

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, [F.88.b] they engage unskillfully with the notion that consciousness is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is not void, they are engaging with a mental image.

6.­46

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that name and form are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that name and form are impermanent, they are engaging with a mental image. Blessed Lord, [F.89.a] if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that name and form are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that name and form are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that name and form are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that name and form are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that name and form are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that name and form are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that name and form are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that name and form are not void, they are engaging with a mental image.

6.­47

“Blessed Lord, if, when bodhisattva great beings [F.89.b] practice the perfection of wisdom, they engage unskillfully with the notion that the six sense fields are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the six sense fields are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the six sense fields are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the six sense fields are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the six sense fields are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the six sense fields are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the six sense fields are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the six sense fields are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully [F.90.a] with the notion that the six sense fields are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the six sense fields are not void, they are engaging with a mental image.

6.­48

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sensory contact is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sensory contact is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sensory contact is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sensory contact is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sensory contact is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sensory contact is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sensory contact is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings [F.90.b] practice the perfection of wisdom, they engage unskillfully with the notion that sensory contact is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sensory contact is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sensory contact is not void, they are engaging with a mental image.

6.­49

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sensation is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sensation is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sensation is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sensation is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sensation is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sensation is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice [F.91.a] the perfection of wisdom, they engage unskillfully with the notion that sensation is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sensation is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sensation is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sensation is not void, they are engaging with a mental image.

6.­50

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that craving is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that craving is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that craving is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that craving is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that craving is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings [F.91.b] practice the perfection of wisdom, they engage unskillfully with the notion that craving is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that craving is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that craving is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that craving is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that craving is not void, they are engaging with a mental image.

6.­51

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that grasping is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that grasping is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that grasping is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that grasping is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings [F.92.a] practice the perfection of wisdom, they engage unskillfully with the notion that grasping is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that grasping is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that grasping is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that grasping is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that grasping is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that grasping is not void, they are engaging with a mental image.

6.­52

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the rebirth process is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the rebirth process is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the rebirth process is happiness, they are engaging [F.92.b] with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the rebirth process is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the rebirth process is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the rebirth process is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the rebirth process is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the rebirth process is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the rebirth process is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the rebirth process is not void, they are engaging with a mental image.

6.­53

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that birth is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, [F.93.a] they engage unskillfully with the notion that birth is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that birth is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that birth is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that birth is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that birth is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that birth is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that birth is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that birth is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that birth is not void, they are engaging with a mental image.

6.­54

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, [F.93.b] they engage unskillfully with the notion that aging and death are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that aging and death are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that aging and death are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that aging and death are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that aging and death are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that aging and death are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that aging and death are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that aging and death are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that aging and death are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that aging and death are not void, [F.94.a] they are engaging with a mental image.

6.­55

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of generosity is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of generosity is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of generosity is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of generosity is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of generosity is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of generosity is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of generosity is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of generosity is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva [F.94.b] great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of generosity is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of generosity is not void, they are engaging with a mental image.

6.­56

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of ethical discipline is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of ethical discipline is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of ethical discipline is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of ethical discipline is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of ethical discipline is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of ethical discipline is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the [F.95.a] perfection of wisdom, they engage unskillfully with the notion that the perfection of ethical discipline is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of ethical discipline is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of ethical discipline is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of ethical discipline is not void, they are engaging with a mental image.

6.­57

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of tolerance is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of tolerance is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of tolerance is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of tolerance is suffering, they are engaging with a mental image. Blessed Lord, if, [F.95.b] when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of tolerance is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of tolerance is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of tolerance is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of tolerance is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of tolerance is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of tolerance is not void, they are engaging with a mental image.

6.­58

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of perseverance is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of perseverance is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings [F.96.a] practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of perseverance is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of perseverance is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of perseverance is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of perseverance is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of perseverance is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of perseverance is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of perseverance is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of perseverance is not void, they are engaging with a mental image.

6.­59

“Blessed Lord, if, [F.96.b] when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of meditative concentration is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of meditative concentration is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of meditative concentration is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of meditative concentration is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of meditative concentration is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of meditative concentration is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of meditative concentration is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of meditative concentration is not at peace, [F.97.a] they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of meditative concentration is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of meditative concentration is not void, they are engaging with a mental image.

6.­60

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of wisdom is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of wisdom is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of wisdom is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of wisdom is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of wisdom is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of wisdom [F.97.b] is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of wisdom is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of wisdom is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of wisdom is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of wisdom is not void, they are engaging with a mental image.

6.­61

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of internal phenomena is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of internal phenomena is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of internal phenomena is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of internal phenomena [F.98.a] is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of internal phenomena is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of internal phenomena is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of internal phenomena is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of internal phenomena is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of internal phenomena is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of internal phenomena is not void, they are engaging with a mental image.

6.­62

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of external phenomena is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of external phenomena is impermanent, they are engaging with a mental image. [F.98.b] Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of external phenomena is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of external phenomena is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of external phenomena is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of external phenomena is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of external phenomena is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of external phenomena is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of external phenomena is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of external phenomena is not void, they are engaging with a mental image.

6.­63

“Blessed Lord, if, when bodhisattva great beings practice [F.99.a] the perfection of wisdom, they engage unskillfully with the notion that the emptiness of external and internal phenomena is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of external and internal phenomena is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of external and internal phenomena is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of external and internal phenomena is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of external and internal phenomena is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of external and internal phenomena is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of external and internal phenomena is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of external and internal phenomena is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion [F.99.b] that the emptiness of external and internal phenomena is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of external and internal phenomena is not void, they are engaging with a mental image.

6.­64

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of emptiness is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of emptiness is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of emptiness is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of emptiness is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of emptiness is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of emptiness is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of emptiness is at peace, they are engaging with a mental image. [F.100.a] Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of emptiness is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of emptiness is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of emptiness is not void, they are engaging with a mental image.

6.­65

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of great extent is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of great extent is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of great extent is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of great extent is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of great extent is self, they are engaging with a mental image. [F.100.b] Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of great extent is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of great extent is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of great extent is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of great extent is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of great extent is not void, they are engaging with a mental image.

6.­66

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of ultimate reality is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of ultimate reality is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of ultimate reality is happiness, they are engaging with a mental image. [F.101.a] Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of ultimate reality is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of ultimate reality is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of ultimate reality is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of ultimate reality is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of ultimate reality is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of ultimate reality is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of ultimate reality is not void, they are engaging with a mental image. [B8]

6.­67

“Blessed Lord, if, when bodhisattva [F.101.b] great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of conditioned phenomena is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of conditioned phenomena is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of conditioned phenomena is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of conditioned phenomena is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of conditioned phenomena is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of conditioned phenomena is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of conditioned phenomena is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of conditioned phenomena is not at peace, they are engaging with a mental image. Blessed Lord, if, [F.102.a] when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of conditioned phenomena is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of conditioned phenomena is not void, they are engaging with a mental image.

6.­68

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of unconditioned phenomena is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of unconditioned phenomena is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of unconditioned phenomena is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of unconditioned phenomena is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of unconditioned phenomena is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of unconditioned phenomena is nonself, [F.102.b] they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of unconditioned phenomena is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of unconditioned phenomena is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of unconditioned phenomena is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of unconditioned phenomena is not void, they are engaging with a mental image.

6.­69

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of the unlimited is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of the unlimited is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of the unlimited is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, [F.103.a] they engage unskillfully with the notion that the emptiness of the unlimited is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of the unlimited is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of the unlimited is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of the unlimited is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of the unlimited is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of the unlimited is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of the unlimited is not void, they are engaging with a mental image.

6.­70

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion [F.103.b] that the emptiness of that which has neither beginning nor end is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of that which has neither beginning nor end is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of that which has neither beginning nor end is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of that which has neither beginning nor end is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of that which has neither beginning nor end is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of that which has neither beginning nor end is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of that which has neither beginning nor end is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of that which has neither beginning nor end is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings [F.104.a] practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of that which has neither beginning nor end is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of that which has neither beginning nor end is not void, they are engaging with a mental image.

6.­71

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of nonexclusion is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of nonexclusion is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of nonexclusion is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of nonexclusion is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of nonexclusion is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of nonexclusion is nonself, they are engaging with a mental image. [F.104.b] Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of nonexclusion is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of nonexclusion is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of nonexclusion is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of nonexclusion is not void, they are engaging with a mental image.

6.­72

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of inherent nature is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of inherent nature is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of inherent nature is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of inherent nature is suffering, they are engaging with a mental image. [F.105.a] Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of inherent nature is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of inherent nature is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of inherent nature is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of inherent nature is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of inherent nature is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of inherent nature is not void, they are engaging with a mental image.

6.­73

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of all phenomena is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of all phenomena is impermanent, they are engaging with a mental image. [F.105.b] Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of all phenomena is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of all phenomena is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of all phenomena is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of all phenomena is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of all phenomena is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of all phenomena is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of all phenomena is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of all phenomena [F.106.a] is not void, they are engaging with a mental image.

6.­74

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of intrinsic defining characteristics is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of intrinsic defining characteristics is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of intrinsic defining characteristics is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of intrinsic defining characteristics is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of intrinsic defining characteristics is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of intrinsic defining characteristics is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of intrinsic defining characteristics is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of intrinsic defining characteristics [F.106.b] is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of intrinsic defining characteristics is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of intrinsic defining characteristics is not void, they are engaging with a mental image.

6.­75

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of that which cannot be apprehended is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of that which cannot be apprehended is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of that which cannot be apprehended is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of that which cannot be apprehended is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of that which cannot be apprehended is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of that which cannot be apprehended is nonself, [F.107.a] they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of that which cannot be apprehended is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of that which cannot be apprehended is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of that which cannot be apprehended is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of that which cannot be apprehended is not void, they are engaging with a mental image.

6.­76

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of nonentities is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of nonentities is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of nonentities is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion [F.107.b] that the emptiness of nonentities is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of nonentities is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of nonentities is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of nonentities is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of nonentities is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of nonentities is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of nonentities is not void, they are engaging with a mental image.

6.­77

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of essential nature is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, [F.108.a] they engage unskillfully with the notion that the emptiness of essential nature is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of essential nature is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of essential nature is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of essential nature is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of essential nature is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of essential nature is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of essential nature is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of essential nature is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage [F.108.b] unskillfully with the notion that the emptiness of essential nature is not void, they are engaging with a mental image.

6.­78

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of an essential nature of nonentities is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of an essential nature of nonentities is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of an essential nature of nonentities is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of an essential nature of nonentities is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of an essential nature of nonentities is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of an essential nature of nonentities is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of an essential nature of nonentities is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings [F.109.a] practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of an essential nature of nonentities is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of an essential nature of nonentities is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of an essential nature of nonentities is not void, they are engaging with a mental image.

6.­79

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the applications of mindfulness are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the applications of mindfulness are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the applications of mindfulness are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the applications of mindfulness are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the applications of mindfulness [F.109.b] are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the applications of mindfulness are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the applications of mindfulness are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the applications of mindfulness are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the applications of mindfulness are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the applications of mindfulness are not void, they are engaging with a mental image.

6.­80

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the correct exertions are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the correct exertions are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, [F.110.a] they engage unskillfully with the notion that the correct exertions are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the correct exertions are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the correct exertions are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the correct exertions are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the correct exertions are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the correct exertions are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the correct exertions are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the correct exertions are not void, they are engaging with a mental image.

6.­81

“Blessed Lord, if, [F.110.b] when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the supports for miraculous ability are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the supports for miraculous ability are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the supports for miraculous ability are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the supports for miraculous ability are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the supports for miraculous ability are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the supports for miraculous ability are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the supports for miraculous ability are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the supports for miraculous ability are not at peace, they are engaging with a mental image. Blessed Lord, [F.111.a] if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the supports for miraculous ability are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the supports for miraculous ability are not void, they are engaging with a mental image.

6.­82

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the faculties are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the faculties are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the faculties are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the faculties are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the faculties are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the faculties are nonself, they are engaging with a mental image. Blessed Lord, [F.111.b] if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the faculties are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the faculties are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the faculties are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the faculties are not void, they are engaging with a mental image.

6.­83

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the powers are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the powers are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the powers are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the powers are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage [F.112.a] unskillfully with the notion that the powers are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the powers are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the powers are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the powers are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the powers are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the powers are not void, they are engaging with a mental image.

6.­84

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the branches of enlightenment are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the branches of enlightenment are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion [F.112.b] that the branches of enlightenment are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the branches of enlightenment are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the branches of enlightenment are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the branches of enlightenment are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the branches of enlightenment are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the branches of enlightenment are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the branches of enlightenment are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the branches of enlightenment are not void, they are engaging with a mental image.

6.­85

“Blessed Lord, if, when bodhisattva great beings [F.113.a] practice the perfection of wisdom, they engage unskillfully with the notion that the noble eightfold path is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the noble eightfold path is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the noble eightfold path is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the noble eightfold path is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the noble eightfold path is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the noble eightfold path is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the noble eightfold path is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully [F.113.b] with the notion that the noble eightfold path is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the noble eightfold path is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the noble eightfold path is not void, they are engaging with a mental image [B9]

6.­86

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the truths of the noble ones are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the truths of the noble ones are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the truths of the noble ones are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the truths of the noble ones are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the truths of the noble ones [F.114.a] are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the truths of the noble ones are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the truths of the noble ones are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the truths of the noble ones are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the truths of the noble ones are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the truths of the noble ones are not void, they are engaging with a mental image.

6.­87

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the meditative concentrations are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the meditative concentrations are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the [F.114.b] perfection of wisdom, they engage unskillfully with the notion that the meditative concentrations are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the meditative concentrations are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the meditative concentrations are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the meditative concentrations are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the meditative concentrations are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the meditative concentrations are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the meditative concentrations are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the meditative concentrations are not void, they are engaging with a mental image.

6.­88

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, [F.115.a] they engage unskillfully with the notion that the immeasurable attitudes are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the immeasurable attitudes are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the immeasurable attitudes are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the immeasurable attitudes are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the immeasurable attitudes are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the immeasurable attitudes are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the immeasurable attitudes are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the immeasurable attitudes are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings [F.115.b] practice the perfection of wisdom, they engage unskillfully with the notion that the immeasurable attitudes are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the immeasurable attitudes are not void, they are engaging with a mental image.

6.­89

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the formless absorptions are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the formless absorptions are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the formless absorptions are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the formless absorptions are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the formless absorptions are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the formless absorptions [F.116.a] are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the formless absorptions are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the formless absorptions are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the formless absorptions are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the formless absorptions are not void, they are engaging with a mental image.

6.­90

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the liberations are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the liberations are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the liberations are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva [F.116.b] great beings practice the perfection of wisdom, they engage unskillfully with the notion that the liberations are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the liberations are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the liberations are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the liberations are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the liberations are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the liberations are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the liberations are not void, they are engaging with a mental image.

6.­91

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nine serial steps of meditative absorption are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva [F.117.a] great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nine serial steps of meditative absorption are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nine serial steps of meditative absorption are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nine serial steps of meditative absorption are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nine serial steps of meditative absorption are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nine serial steps of meditative absorption are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nine serial steps of meditative absorption are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nine serial steps of meditative absorption are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva [F.117.b] great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nine serial steps of meditative absorption are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nine serial steps of meditative absorption are not void, they are engaging with a mental image.

6.­92

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness, signlessness, and wishlessness gateways to liberation [F.118.a] are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are not void, they are engaging with a mental image.

6.­93

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the extrasensory powers are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings [F.118.b] practice the perfection of wisdom, they engage unskillfully with the notion that the extrasensory powers are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the extrasensory powers are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the extrasensory powers are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the extrasensory powers are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the extrasensory powers are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the extrasensory powers are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the extrasensory powers are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the extrasensory powers are void, they are engaging with a mental image. Blessed Lord, if, [F.119.a] when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the extrasensory powers are not void, they are engaging with a mental image.

6.­94

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the meditative stabilities are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the meditative stabilities are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the meditative stabilities are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the meditative stabilities are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the meditative stabilities are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the meditative stabilities are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings [F.119.b] practice the perfection of wisdom, they engage unskillfully with the notion that the meditative stabilities are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the meditative stabilities are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the meditative stabilities are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the meditative stabilities are not void, they are engaging with a mental image.

6.­95

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the dhāraṇī gateways are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the dhāraṇī gateways are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the dhāraṇī gateways are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the dhāraṇī gateways are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the dhāraṇī gateways are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings [F.120.a] practice the perfection of wisdom, they engage unskillfully with the notion that the dhāraṇī gateways are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the dhāraṇī gateways are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the dhāraṇī gateways are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the dhāraṇī gateways are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the dhāraṇī gateways are not void, they are engaging with a mental image.

6.­96

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ten powers of the tathāgatas are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ten powers of the tathāgatas are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ten powers of the tathāgatas are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva [F.120.b] great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ten powers of the tathāgatas are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ten powers of the tathāgatas are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ten powers of the tathāgatas are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ten powers of the tathāgatas are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ten powers of the tathāgatas are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ten powers of the tathāgatas are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ten powers of the tathāgatas are not void, they are engaging with a mental image.

6.­97

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fearlessnesses are permanent, they are engaging with a mental image. Blessed [F.121.a] Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fearlessnesses are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fearlessnesses are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fearlessnesses are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fearlessnesses are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fearlessnesses are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fearlessnesses are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fearlessnesses are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fearlessnesses [F.121.b] are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fearlessnesses are not void, they are engaging with a mental image.

6.­98

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the kinds of exact knowledge are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the kinds of exact knowledge are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the kinds of exact knowledge are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the kinds of exact knowledge are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the kinds of exact knowledge are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the kinds of exact knowledge are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, [F.122.a] they engage unskillfully with the notion that the kinds of exact knowledge are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the kinds of exact knowledge are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the kinds of exact knowledge are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the kinds of exact knowledge are not void, they are engaging with a mental image.

6.­99

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that great compassion is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that great compassion is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that great compassion is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that great compassion is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings [F.122.b] practice the perfection of wisdom, they engage unskillfully with the notion that great compassion is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that great compassion is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that great compassion is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that great compassion is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that great compassion is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that great compassion is not void, they are engaging with a mental image.

6.­100

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eighteen distinct qualities of the buddhas are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eighteen distinct qualities of the buddhas are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, [F.123.a] they engage unskillfully with the notion that the eighteen distinct qualities of the buddhas are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eighteen distinct qualities of the buddhas are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eighteen distinct qualities of the buddhas are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eighteen distinct qualities of the buddhas are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eighteen distinct qualities of the buddhas are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eighteen distinct qualities of the buddhas are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eighteen distinct qualities of the buddhas are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully [F.123.b] with the notion that the eighteen distinct qualities of the buddhas are not void, they are engaging with a mental image. [B10]

6.­101

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage with the notion ‘I am practicing the perfection of wisdom,’ they are practicing with a referent. Those bodhisattva great beings are engaging with a mental image. Blessed Lord, if bodhisattva great beings engage with the notion ‘Those who practice in that manner are practicing the perfection of wisdom. They are cultivating the perfection of wisdom,’ they are also engaging with mental images. One should know those bodhisattva great beings lack skillful means.”

T3808
6.­102

Then the venerable Śāradvatīputra asked the venerable Subhūti, “Venerable Subhūti, how should one know that this is the bodhisattva great beings’ lack of skillful means?”

6.­103

“Venerable Śāradvatīputra,” replied Subhūti, “if, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess physical forms,298 because of being intent on, perceiving, and possessing physical forms they engage in the conditioning of physical forms. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva [F.124.a] great beings practice the perfection of wisdom, they are intent on, perceive, and possess feelings, because of being intent on, perceiving, and possessing feelings they engage in the conditioning of feelings. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess perceptions, because of being intent on, perceiving, and possessing perceptions they engage in the conditioning of perceptions. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess formative predispositions, because of being intent on, perceiving, and possessing formative predispositions they engage in the conditioning of formative predispositions. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess consciousness, because of being intent on, perceiving, and possessing consciousness they engage in the conditioning of consciousness. [F.124.b] I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.

T3808
6.­104

“If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the eyes, because of being intent on, perceiving, and possessing the eyes they engage in the conditioning of the eyes. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the ears, because of being intent on, perceiving, and possessing the ears they engage in the conditioning of the ears. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the nose, because of being intent on, perceiving, and possessing the nose they engage in the conditioning of the nose. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. [F.125.a] If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the tongue, because of being intent on, perceiving, and possessing the tongue they engage in the conditioning of the tongue. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the body, because of being intent on, perceiving, and possessing the body they engage in the conditioning of the body. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the mental faculty, because of being intent on, perceiving, and possessing the mental faculty they engage in the conditioning of the mental faculty. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.

6.­105

“If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess sights, because of being intent on, [F.125.b] perceiving, and possessing sights they engage in the conditioning of sights. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess sounds, because of being intent on, perceiving, and possessing sounds they engage in the conditioning of sounds. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess odors, because of being intent on, perceiving, and possessing odors they engage in the conditioning of odors. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess tastes, because of being intent on, perceiving, and possessing tastes they engage in the conditioning of tastes. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released [F.126.a] from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess tangibles, because of being intent on, perceiving, and possessing tangibles they engage in the conditioning of tangibles. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess mental phenomena, because of being intent on, perceiving, and possessing phenomena they engage in the conditioning of mental phenomena. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.

6.­106

“If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess visual consciousness, because of being intent on, perceiving, and possessing visual consciousness they engage in the conditioning of visual consciousness. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice [F.126.b] the perfection of wisdom, they are intent on, perceive, and possess auditory consciousness, because of being intent on, perceiving, and possessing auditory consciousness they engage in the conditioning of auditory consciousness. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess olfactory consciousness, because of being intent on, perceiving, and possessing olfactory consciousness they engage in the conditioning of olfactory consciousness. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess gustatory consciousness, because of being intent on, perceiving, and possessing gustatory consciousness they engage in the conditioning of gustatory consciousness. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, [F.127.a] perceive, and possess tactile consciousness, because of being intent on, perceiving, and possessing tactile consciousness they engage in the conditioning of tactile consciousness. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess mental consciousness, because of being intent on, perceiving, and possessing mental consciousness they engage in the conditioning of mental consciousness. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.

6.­107

“If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess visually compounded sensory contact, because of being intent on, perceiving, and possessing visually compounded sensory contact they engage in the conditioning of visually compounded sensory contact. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, [F.127.b] and possess aurally compounded sensory contact, because of being intent on, perceiving, and possessing aurally compounded sensory contact they engage in the conditioning of aurally compounded sensory contact. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess nasally compounded sensory contact, because of being intent on, perceiving, and possessing nasally compounded sensory contact they engage in the conditioning of nasally compounded sensory contact. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess lingually compounded sensory contact, because of being intent on, perceiving, and possessing lingually compounded sensory contact they engage in the conditioning of lingually compounded sensory contact. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess corporeally compounded sensory contact, because of being intent on, perceiving, [F.128.a] and possessing corporeally compounded sensory contact they engage in the conditioning of corporeally compounded sensory contact. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess mentally compounded sensory contact, because of being intent on, perceiving, and possessing mentally compounded sensory contact they engage in the conditioning of mentally compounded sensory contact. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.

6.­108

“If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess feelings conditioned by visually compounded sensory contact, because of being intent on, perceiving, and possessing feelings conditioned by visually compounded sensory contact they engage in the conditioning of feelings conditioned by visually compounded sensory contact. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess feelings conditioned by aurally compounded sensory contact, because of being intent on, [F.128.b] perceiving, and possessing feelings conditioned by aurally compounded sensory contact they engage in the conditioning of feelings conditioned by aurally compounded sensory contact. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess feelings conditioned by nasally compounded sensory contact, because of being intent on, perceiving, and possessing feelings conditioned by nasally compounded sensory contact they engage in the conditioning of feelings conditioned by nasally compounded sensory contact. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess feelings conditioned by lingually compounded sensory contact, because of being intent on, perceiving, and possessing feelings conditioned by lingually compounded sensory contact they engage in the conditioning of feelings conditioned by lingually compounded sensory contact. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, [F.129.a] perceive, and possess feelings conditioned by corporeally compounded sensory contact, because of being intent on, perceiving, and possessing feelings conditioned by corporeally compounded sensory contact they engage in the conditioning of feelings conditioned by corporeally compounded sensory contact. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess feelings conditioned by mentally compounded sensory contact, because of being intent on, perceiving, and possessing feelings conditioned by mentally compounded sensory contact they engage in the conditioning of feelings conditioned by mentally compounded sensory contact. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.

6.­109

“If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the earth element, because of being intent on, perceiving, and possessing the earth element they engage in the conditioning of the earth element. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess [F.129.b] the water element, because of being intent on, perceiving, and possessing the water element they engage in the conditioning of the water element. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the fire element, because of being intent on, perceiving, and possessing the fire element they engage in the conditioning of the fire element. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the wind element, because of being intent on, perceiving, and possessing the wind element they engage in the conditioning of the wind element. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the space element, because of being intent on, perceiving, and possessing the space element they engage in the conditioning of the space element. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, [F.130.a] suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the consciousness element, because of being intent on, perceiving, and possessing the consciousness element they engage in the conditioning of the consciousness element. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.

6.­110

“If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess ignorance, because of being intent on, perceiving, and possessing ignorance they engage in the conditioning of ignorance. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess formative predispositions, because of being intent on, perceiving, and possessing formative predispositions they engage in the conditioning of formative predispositions. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. [F.130.b] If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess consciousness, because of being intent on, perceiving, and possessing consciousness they engage in the conditioning of consciousness. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess name and form, because of being intent on, perceiving, and possessing name and form they engage in the conditioning of name and form. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the six sense fields, because of being intent on, perceiving, and possessing the six sense fields they engage in the conditioning of the six sense fields. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess sensory contact, because of being intent on, [F.131.a] perceiving, and possessing sensory contact they engage in the conditioning of sensory contact. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess sensation, because of being intent on, perceiving, and possessing sensation they engage in the conditioning of sensation. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess craving, because of being intent on, perceiving, and possessing craving they engage in the conditioning of craving. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess grasping, because of being intent on, perceiving, and possessing grasping they engage in the conditioning of grasping. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released [F.131.b] from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the rebirth process, because of being intent on, perceiving, and possessing the rebirth process they engage in the conditioning of the rebirth process. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess birth, because of being intent on, perceiving, and possessing birth they engage in the conditioning of birth. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess aging and death, because of being intent on, perceiving, and possessing aging and death they engage in the conditioning of aging and death. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.

6.­111

“If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the perfection of generosity, because of being intent on, perceiving, and possessing the perfection of generosity they engage in the conditioning of the perfection [F.132.a] of generosity. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the perfection of ethical discipline, because of being intent on, perceiving, and possessing the perfection of ethical discipline they engage in the conditioning of the perfection of ethical discipline. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the perfection of tolerance, because of being intent on, perceiving, and possessing the perfection of tolerance they engage in the conditioning of the perfection of tolerance. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the perfection of perseverance, because of being intent on, perceiving, and possessing the perfection of perseverance they engage in the conditioning of the perfection of perseverance. I say that they [F.132.b] will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the perfection of meditative concentration, because of being intent on, perceiving, and possessing the perfection of meditative concentration they engage in the conditioning of the perfection of meditative concentration. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the perfection of wisdom, because of being intent on, perceiving, and possessing the perfection of wisdom they engage in the conditioning of the perfection of wisdom. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.

6.­112

“If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness of internal phenomena, because of being intent on, perceiving, and possessing the emptiness of internal phenomena they engage in the conditioning of the emptiness of internal phenomena. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, [F.133.a] and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness of external phenomena, because of being intent on, perceiving, and possessing the emptiness of external phenomena they engage in the conditioning of the emptiness of external phenomena. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness of external and internal phenomena, because of being intent on, perceiving, and possessing the emptiness of external and internal phenomena they engage in the conditioning of the emptiness of external and internal phenomena. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness of emptiness, because of being intent on, perceiving, and possessing the emptiness of emptiness they engage in the conditioning of the emptiness of emptiness. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings [F.133.b] practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness of great extent, because of being intent on, perceiving, and possessing the emptiness of great extent they engage in the conditioning of the emptiness of great extent. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness of ultimate reality, because of being intent on, perceiving, and possessing the emptiness of ultimate reality they engage in the conditioning of the emptiness of ultimate reality. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness of conditioned phenomena, because of being intent on, perceiving, and possessing the emptiness of conditioned phenomena they engage in the conditioning of the emptiness of conditioned phenomena. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness of unconditioned phenomena, because of being intent on, perceiving, [F.134.a] and possessing the emptiness of unconditioned phenomena they engage in the conditioning of the emptiness of unconditioned phenomena. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness of the unlimited, because of being intent on, perceiving, and possessing the emptiness of the unlimited they engage in the conditioning of the emptiness of the unlimited. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness of that which has neither beginning nor end, because of being intent on, perceiving, and possessing the emptiness of that which has neither beginning nor end they engage in the conditioning of the emptiness of that which has neither beginning nor end. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness of nonexclusion, because of being intent on, [F.134.b] perceiving, and possessing the emptiness of nonexclusion they engage in the conditioning of the emptiness of nonexclusion. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness of inherent nature, because of being intent on, perceiving, and possessing the emptiness of inherent nature they engage in the conditioning of the emptiness of inherent nature. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness of all phenomena, because of being intent on, perceiving, and possessing the emptiness of all phenomena they engage in the conditioning of the emptiness of all phenomena. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness of intrinsic defining characteristics, because of being intent on, perceiving, and possessing the emptiness of intrinsic defining characteristics they engage in the conditioning of [F.135.a] the emptiness of intrinsic defining characteristics. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness of that which cannot be apprehended, because of being intent on, perceiving, and possessing the emptiness of that which cannot be apprehended they engage in the conditioning of the emptiness of that which cannot be apprehended. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness of nonentities, because of being intent on, perceiving, and possessing the emptiness of nonentities they engage in the conditioning of the emptiness of nonentities. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness of essential nature, because of being intent on, perceiving, and possessing the emptiness of essential nature they engage in the conditioning of the emptiness of essential nature. I say that they will not be released from birth, aging, sickness, death, [F.135.b] sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness of an essential nature of nonentities, because of being intent on, perceiving, and possessing the emptiness of an essential nature of nonentities they engage in the conditioning of the emptiness of an essential nature of nonentities. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.

6.­113

“If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the four applications of mindfulness, because of being intent on, perceiving, and possessing the applications of mindfulness they engage in the conditioning of the applications of mindfulness. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the four correct exertions, because of being intent on, perceiving, and possessing the correct exertions they engage in the conditioning of the correct exertions. I say that they will not be released from birth, aging, sickness, death, [F.136.a] sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the four supports for miraculous ability, because of being intent on, perceiving, and possessing the supports for miraculous ability they engage in the conditioning of the supports for miraculous ability. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the five faculties, because of being intent on, perceiving, and possessing the faculties they engage in the conditioning of the faculties. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the five powers, because of being intent on, perceiving, and possessing the powers they engage in the conditioning of the powers. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; [F.136.b] they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the seven branches of enlightenment, because of being intent on, perceiving, and possessing the branches of enlightenment they engage in the conditioning of the branches of enlightenment. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the noble eightfold path, because of being intent on, perceiving, and possessing the noble eightfold path they engage in the conditioning of the noble eightfold path. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.

6.­114

“If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the four truths of the noble ones, because of being intent on, perceiving, and possessing the truths of the noble ones they engage in the conditioning of the truths of the noble ones. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; [F.137.a] they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the four meditative concentrations, because of being intent on, perceiving, and possessing the meditative concentrations they engage in the conditioning of the meditative concentrations. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the four immeasurable attitudes, because of being intent on, perceiving, and possessing the immeasurable attitudes they engage in the conditioning of the immeasurable attitudes. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the four formless absorptions, because of being intent on, perceiving, and possessing the formless absorptions they engage in the conditioning of the formless absorptions. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. [F.137.b] [B11]

6.­115

“If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the eight liberations, because of being intent on, perceiving, and possessing the liberations they engage in the conditioning of the liberations. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the nine serial steps of meditative absorption, because of being intent on, perceiving, and possessing the serial steps of meditative absorption they engage in the conditioning of the serial steps of meditative absorption. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness, signlessness, and wishlessness gateways to liberation, because of being intent on, perceiving, and possessing the emptiness, signlessness, and wishlessness gateways to liberation they engage in the conditioning of the emptiness, signlessness, and wishlessness gateways to liberation. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, [F.138.a] suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the six extrasensory powers, because of being intent on, perceiving, and possessing the extrasensory powers they engage in the conditioning of the extrasensory powers. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.

6.­116

“If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the eyes of flesh, because of being intent on, perceiving, and possessing the eyes of flesh they engage in the conditioning of the eyes of flesh. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the eye of divine clairvoyance, because of being intent on, perceiving, and possessing the eye of divine clairvoyance they engage in the conditioning of the eye of divine clairvoyance. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings [F.138.b] practice the perfection of wisdom, they are intent on, perceive, and possess the eye of wisdom, because of being intent on, perceiving, and possessing the eye of wisdom they engage in the conditioning of the eye of wisdom. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the eye of the Dharma, because of being intent on, perceiving, and possessing the eye of the Dharma they engage in the conditioning of the eye of the Dharma. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the eye of the buddhas, because of being intent on, perceiving, and possessing the eye of the buddhas they engage in the conditioning of the eye of the buddhas. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.

6.­117

“If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the meditative stabilities, because of being intent on, perceiving, and possessing the meditative stabilities they engage [F.139.a] in the conditioning of the meditative stabilities. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the dhāraṇī gateways, because of being intent on, perceiving, and possessing the dhāraṇī gateways they engage in the conditioning of the dhāraṇī gateways. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the ten powers of the tathāgatas, because of being intent on, perceiving, and possessing the ten powers of the tathāgatas they engage in the conditioning of the powers of the tathāgatas. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the four fearlessnesses, because of being intent on, perceiving, and possessing the fearlessnesses they engage in the conditioning of the fearlessnesses. I say that they will not be released from birth, aging, [F.139.b] sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the four kinds of exact knowledge, because of being intent on, perceiving, and possessing the kinds of exact knowledge they engage in the conditioning of the kinds of exact knowledge. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess great compassion, because of being intent on, perceiving, and possessing great compassion they engage in the conditioning of great compassion. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the eighteen distinct qualities of the buddhas, because of being intent on, perceiving, and possessing the eighteen distinct qualities of the buddhas they engage in the conditioning of the distinct qualities of the buddhas. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released [F.140.a] from great suffering.

6.­118

“Venerable Śāradvatīputra, if bodhisattva great beings lack the good fortune to actualize299 even the level of the śrāvakas, or the level of the pratyekabuddhas, how could they possibly fully awaken in unsurpassed, perfect, complete enlightenment? That would be impossible. Venerable Śāradvatīputra, if bodhisattvas practice the perfection of wisdom in that manner, one should know them to be without skillful means.”

T3808
6.­119

“Venerable Subhūti, how do you know when bodhisattva great beings practicing the perfection of wisdom do possess skillful means?”

6.­120

“Venerable Śāradvatīputra,” replied Subhūti, “when bodhisattva great beings practice the perfection of wisdom they do not engage with physical forms. They do not engage with mental images of physical forms.300 They do not engage with the notion that physical forms are permanent, do not engage with the notion that physical forms are impermanent, do not engage with the notion that physical forms are happiness, do not engage with the notion that physical forms are suffering, do not engage with the notion that physical forms are self, do not engage with the notion that physical forms are nonself, do not engage with the notion that physical forms are at peace, do not engage with the notion that physical forms are not at peace, do not engage with the notion that physical forms are empty, do not engage with the notion that physical forms are not empty, do not engage with the notion that physical forms have a sign, do not engage with the notion that physical forms are signless, do not engage with the notion that physical forms are with wishes, do not engage with the notion that physical forms are wishless, do not engage with the notion that physical forms are void, and do not engage with the notion that physical forms are not void. They do not engage with feelings. They do not engage with mental images of feelings. They do not engage with the notion that feelings are permanent, do not engage with the notion that feelings are impermanent, do not engage with the notion that feelings are happiness, do not engage with the notion that feelings are suffering, [F.140.b] do not engage with the notion that feelings are self, do not engage with the notion that feelings are nonself, do not engage with the notion that feelings are at peace, do not engage with the notion that feelings are not at peace, do not engage with the notion that feelings are empty, do not engage with the notion that feelings are not empty, do not engage with the notion that feelings have a sign, do not engage with the notion that feelings are signless, do not engage with the notion that feelings are with wishes, do not engage with the notion that feelings are wishless, do not engage with the notion that feelings are void, and do not engage with the notion that feelings are not void. They do not engage with perceptions. They do not engage with mental images of perceptions. They do not engage with the notion that perceptions are permanent, do not engage with the notion that perceptions are impermanent, do not engage with the notion that perceptions are happiness, do not engage with the notion that perceptions are suffering, do not engage with the notion that perceptions are self, do not engage with the notion that perceptions are nonself, do not engage with the notion that perceptions are at peace, do not engage with the notion that perceptions are not at peace, do not engage with the notion that perceptions are empty, do not engage with the notion that perceptions are not empty, do not engage with the notion that perceptions have a sign, do not engage with the notion that perceptions are signless, do not engage with the notion that perceptions are with wishes, do not engage with the notion that perceptions are wishless, do not engage with the notion that perceptions are void, and do not engage with the notion that perceptions are not void. They do not engage with formative predispositions. They do not engage with mental images of formative predispositions. They do not engage with the notion that formative predispositions are permanent, do not engage with the notion that formative predispositions are impermanent, do not engage with the notion that formative predispositions are happiness, do not engage with the notion that formative predispositions are suffering, do not engage with the notion that formative predispositions are self, do not engage with the notion that formative predispositions are nonself, do not engage with the notion that formative predispositions are at peace, do not engage with the notion that formative predispositions are not at peace, do not engage with the notion that formative predispositions are empty, do not engage with the notion that formative predispositions are not empty, do not engage with the notion that formative predispositions have a sign, do not engage with the notion that formative predispositions are signless, do not engage with the notion that formative predispositions are with wishes, do not engage with the notion that formative predispositions are wishless, [F.141.a] do not engage with the notion that formative predispositions are void, and do not engage with the notion that formative predispositions are not void. They do not engage with consciousness. They do not engage with mental images of consciousness. They do not engage with the notion that consciousness is permanent, do not engage with the notion that consciousness is impermanent, do not engage with the notion that consciousness is happiness, do not engage with the notion that consciousness is suffering, do not engage with the notion that consciousness is self, do not engage with the notion that consciousness is nonself, do not engage with the notion that consciousness is at peace, do not engage with the notion that consciousness is not at peace, do not engage with the notion that consciousness is empty, do not engage with the notion that consciousness is not empty, do not engage with the notion that consciousness has a sign, do not engage with the notion that consciousness is signless, do not engage with the notion that consciousness is with wishes, do not engage with the notion that consciousness is wishless, do not engage with the notion that consciousness is void, and do not engage with the notion that consciousness is not void.

T3808
6.­121

“They do not engage with the eyes. They do not engage with a mental image of the eyes. They do not engage with the notion that the eyes are permanent, do not engage with the notion that the eyes are impermanent, do not engage with the notion that the eyes are happiness, do not engage with the notion that the eyes are suffering, do not engage with the notion that the eyes are self, do not engage with the notion that the eyes are nonself, do not engage with the notion that the eyes are at peace, do not engage with the notion that the eyes are not at peace, do not engage with the notion that the eyes are empty, do not engage with the notion that the eyes are not empty, do not engage with the notion that the eyes have a sign, do not engage with the notion that the eyes are signless, do not engage with the notion that the eyes are with wishes, do not engage with the notion that the eyes are wishless, do not engage with the notion that the eyes are void, and do not engage with the notion that the eyes are not void. They do not engage with the ears. They do not engage with a mental image of the ears. They do not engage with the notion that the ears are permanent, [F.141.b] do not engage with the notion that the ears are impermanent, do not engage with the notion that the ears are happiness, do not engage with the notion that the ears are suffering, do not engage with the notion that the ears are self, do not engage with the notion that the ears are nonself, do not engage with the notion that the ears are at peace, do not engage with the notion that the ears are not at peace, do not engage with the notion that the ears are empty, do not engage with the notion that the ears are not empty, do not engage with the notion that the ears have a sign, do not engage with the notion that the ears are signless, do not engage with the notion that the ears are with wishes, do not engage with the notion that the ears are wishless, do not engage with the notion that the ears are void, and do not engage with the notion that the ears are not void. They do not engage with the nose. They do not engage with a mental image of the nose. They do not engage with the notion that the nose is permanent, do not engage with the notion that the nose is impermanent, do not engage with the notion that the nose is happiness, do not engage with the notion that the nose is suffering, do not engage with the notion that the nose is self, do not engage with the notion that the nose is nonself, do not engage with the notion that the nose is at peace, do not engage with the notion that the nose is not at peace, do not engage with the notion that the nose is empty, do not engage with the notion that the nose is not empty, do not engage with the notion that the nose has a sign, do not engage with the notion that the nose is signless, do not engage with the notion that the nose is with wishes, do not engage with the notion that the nose is wishless, do not engage with the notion that the nose is void, and do not engage with the notion that the nose is not void. They do not engage with the tongue. They do not engage with a mental image of the tongue. They do not engage with the notion that the tongue is permanent, do not engage with the notion that the tongue is impermanent, do not engage with the notion that the tongue is happiness, do not engage with the notion that the tongue is suffering, do not engage with the notion that the tongue is self, do not engage with the notion that the tongue is nonself, do not engage with the notion that the tongue is at peace, do not engage with the notion that the tongue is not at peace, do not engage with the notion that the tongue is empty, do not engage with the notion that the tongue is not empty, do not engage with the notion that the tongue has a sign, do not engage with the notion that the tongue is signless, do not engage with the notion that the tongue is with wishes, do not engage with the notion that the tongue is wishless, do not engage with the notion that the tongue is void, and do not engage with the notion that the tongue is not void. They do not engage with the body. They do not engage with a mental image of the body. [F.142.a] They do not engage with the notion that the body is permanent, do not engage with the notion that the body is impermanent, do not engage with the notion that the body is happiness, do not engage with the notion that the body is suffering, do not engage with the notion that the body is self, do not engage with the notion that the body is nonself, do not engage with the notion that the body is at peace, do not engage with the notion that the body is not at peace, do not engage with the notion that the body is empty, do not engage with the notion that the body is not empty, do not engage with the notion that the body has a sign, do not engage with the notion that the body is signless, do not engage with the notion that the body is with wishes, do not engage with the notion that the body is wishless, do not engage with the notion that the body is void, and do not engage with the notion that the body is not void. They do not engage with the mental faculty. They do not engage with a mental image of the mental faculty. They do not engage with the notion that the mental faculty is permanent, do not engage with the notion that the mental faculty is impermanent, do not engage with the notion that the mental faculty is happiness, do not engage with the notion that the mental faculty is suffering, do not engage with the notion that the mental faculty is self, do not engage with the notion that the mental faculty is nonself, do not engage with the notion that the mental faculty is at peace, do not engage with the notion that the mental faculty is not at peace, do not engage with the notion that the mental faculty is empty, do not engage with the notion that the mental faculty is not empty, do not engage with the notion that the mental faculty has a sign, do not engage with the notion that the mental faculty is signless, do not engage with the notion that the mental faculty is with wishes, do not engage with the notion that the mental faculty is wishless, do not engage with the notion that the mental faculty is void, and do not engage with the notion that the mental faculty is not void.

6.­122

“They do not engage with sights. They do not engage with mental images of sights. They do not engage with the notion that sights are permanent, do not engage with the notion that sights are impermanent, do not engage with the notion that sights are happiness, do not engage with the notion that sights are suffering, do not engage with the notion that sights are self, do not engage with the notion that sights are nonself, do not engage with the notion that sights are at peace, do not engage with the notion that sights are not at peace, do not engage with the notion that sights are empty, do not engage with the notion that sights are not empty, do not engage with the notion that sights have a sign, do not engage with the notion that sights [F.142.b] are signless, do not engage with the notion that sights are with wishes, do not engage with the notion that sights are wishless, do not engage with the notion that sights are void, and do not engage with the notion that sights are not void. They do not engage with sounds. They do not engage with mental images of sounds. They do not engage with the notion that sounds are permanent, do not engage with the notion that sounds are impermanent, do not engage with the notion that sounds are happiness, do not engage with the notion that sounds are suffering, do not engage with the notion that sounds are self, do not engage with the notion that sounds are nonself, do not engage with the notion that sounds are at peace, do not engage with the notion that sounds are not at peace, do not engage with the notion that sounds are empty, do not engage with the notion that sounds are not empty, do not engage with the notion that sounds have a sign, do not engage with the notion that sounds are signless, do not engage with the notion that sounds are with wishes, do not engage with the notion that sounds are wishless, do not engage with the notion that sounds are void, and do not engage with the notion that sounds are not void. They do not engage with odors. They do not engage with mental images of odors. They do not engage with the notion that odors are permanent, do not engage with the notion that odors are impermanent, do not engage with the notion that odors are happiness, do not engage with the notion that odors are suffering, do not engage with the notion that odors are self, do not engage with the notion that odors are nonself, do not engage with the notion that odors are at peace, do not engage with the notion that odors are not at peace, do not engage with the notion that odors are empty, do not engage with the notion that odors are not empty, do not engage with the notion that odors have a sign, do not engage with the notion that odors are signless, do not engage with the notion that odors are with wishes, do not engage with the notion that odors are wishless, do not engage with the notion that odors are void, and do not engage with the notion that odors are not void. They do not engage with tastes. They do not engage with mental images of tastes. They do not engage with the notion that tastes are permanent, do not engage with the notion that tastes are impermanent, do not engage with the notion that tastes are happiness, do not engage with the notion that tastes are suffering, do not engage with the notion that tastes are self, do not engage with the notion that tastes are nonself, do not engage with the notion that tastes are at peace, do not engage with the notion that tastes are not at peace, [F.143.a] do not engage with the notion that tastes are empty, do not engage with the notion that tastes are not empty, do not engage with the notion that tastes have a sign, do not engage with the notion that tastes are signless, do not engage with the notion that tastes are with wishes, do not engage with the notion that tastes are wishless, do not engage with the notion that tastes are void, and do not engage with the notion that tastes are not void. They do not engage with tangibles. They do not engage with mental images of tangibles. They do not engage with the notion that tangibles are permanent, do not engage with the notion that tangibles are impermanent, do not engage with the notion that tangibles are happiness, do not engage with the notion that tangibles are suffering, do not engage with the notion that tangibles are self, do not engage with the notion that tangibles are nonself, do not engage with the notion that tangibles are at peace, do not engage with the notion that tangibles are not at peace, do not engage with the notion that tangibles are empty, do not engage with the notion that tangibles are not empty, do not engage with the notion that tangibles have a sign, do not engage with the notion that tangibles are signless, do not engage with the notion that tangibles are with wishes, do not engage with the notion that tangibles are wishless, do not engage with the notion that tangibles are void, and do not engage with the notion that tangibles are not void. They do not engage with mental phenomena. They do not engage with mental images of mental phenomena. They do not engage with the notion that mental phenomena are permanent, do not engage with the notion that mental phenomena are impermanent, do not engage with the notion that mental phenomena are happiness, do not engage with the notion that mental phenomena are suffering, do not engage with the notion that mental phenomena are self, do not engage with the notion that mental phenomena are nonself, do not engage with the notion that mental phenomena are at peace, do not engage with the notion that mental phenomena are not at peace, do not engage with the notion that mental phenomena are empty, do not engage with the notion that mental phenomena are not empty, do not engage with the notion that mental phenomena have a sign, do not engage with the notion that mental phenomena are signless, do not engage with the notion that mental phenomena are with wishes, do not engage with the notion that mental phenomena are wishless, do not engage with the notion that mental phenomena are void, and do not engage with the notion that mental phenomena are not void.

6.­123

“They do not engage with the sensory element of the eyes.301 They do not engage with a mental image of the sensory element of the eyes. They do not engage with the notion that the sensory element of the eyes is permanent, do not engage with the notion that [F.143.b] the sensory element of the eyes is impermanent, do not engage with the notion that the sensory element of the eyes is happiness, do not engage with the notion that the sensory element of the eyes is suffering, do not engage with the notion that the sensory element of the eyes is self, do not engage with the notion that the sensory element of the eyes is nonself, do not engage with the notion that the sensory element of the eyes is at peace, do not engage with the notion that the sensory element of the eyes is not at peace, do not engage with the notion that the sensory element of the eyes is empty, do not engage with the notion that the sensory element of the eyes is not empty, do not engage with the notion that the sensory element of the eyes has a sign, do not engage with the notion that the sensory element of the eyes is signless, do not engage with the notion that the sensory element of the eyes is with wishes, do not engage with the notion that the sensory element of the eyes is wishless, do not engage with the notion that the sensory element of the eyes is void, and do not engage with the notion that the sensory element of the eyes is not void. They do not engage with the sensory element of sights. They do not engage with a mental image of the sensory element of sights. They do not engage with the notion that the sensory element of sights is permanent, do not engage with the notion that the sensory element of sights is impermanent, do not engage with the notion that the sensory element of sights is happiness, do not engage with the notion that the sensory element of sights is suffering, do not engage with the notion that the sensory element of sights is self, do not engage with the notion that the sensory element of sights is nonself, do not engage with the notion that the sensory element of sights is at peace, do not engage with the notion that the sensory element of sights is not at peace, do not engage with the notion that the sensory element of sights is empty, do not engage with the notion that the sensory element of sights is not empty, do not engage with the notion that the sensory element of sights has a sign, do not engage with the notion that the sensory element of sights is signless, do not engage with the notion that the sensory element of sights is with wishes, do not engage with the notion that the sensory element of sights is wishless, do not engage with the notion that the sensory element of sights is void, and do not engage with the notion that the sensory element of sights is not void. They do not engage with the sensory element of visual consciousness. They do not engage with a mental image of the sensory element of visual consciousness. They do not engage [F.144.a] with the notion that the sensory element of visual consciousness is permanent, do not engage with the notion that the sensory element of visual consciousness is impermanent, do not engage with the notion that the sensory element of visual consciousness is happiness, do not engage with the notion that the sensory element of visual consciousness is suffering, do not engage with the notion that the sensory element of visual consciousness is self, do not engage with the notion that the sensory element of visual consciousness is nonself, do not engage with the notion that the sensory element of visual consciousness is at peace, do not engage with the notion that the sensory element of visual consciousness is not at peace, do not engage with the notion that the sensory element of visual consciousness is empty, do not engage with the notion that the sensory element of visual consciousness is not empty, do not engage with the notion that the sensory element of visual consciousness has a sign, do not engage with the notion that the sensory element of visual consciousness is signless, do not engage with the notion that the sensory element of visual consciousness is with wishes, do not engage with the notion that the sensory element of visual consciousness is wishless, do not engage with the notion that the sensory element of visual consciousness is void, and do not engage with the notion that the sensory element of visual consciousness is not void.

6.­124

“They do not engage with the sensory element of the ears. They do not engage with a mental image of the sensory element of the ears. They do not engage with the notion that the sensory element of the ears is permanent, do not engage with the notion that the sensory element of the ears is impermanent, do not engage with the notion that the sensory element of the ears is happiness, do not engage with the notion that the sensory element of the ears is suffering, do not engage with the notion that the sensory element of the ears is self, do not engage with the notion that the sensory element of the ears is nonself, do not engage with the notion that the sensory element of the ears is at peace, do not engage with the notion that the sensory element of the ears is not at peace, do not engage with the notion that the sensory element of the ears is empty, do not engage with the notion that the sensory element of the ears is not empty, do not engage with the notion that the sensory element of the ears has a sign, do not engage with the notion that the sensory element of the ears is signless, do not engage with the notion that the sensory element of the ears is with wishes, do not engage with the notion that [F.144.b] the sensory element of the ears is wishless, do not engage with the notion that the sensory element of the ears is void, and do not engage with the notion that the sensory element of the ears is not void. They do not engage with the sensory element of sounds. They do not engage with a mental image of the sensory element of sounds. They do not engage with the notion that the sensory element of sounds is permanent, do not engage with the notion that the sensory element of sounds is impermanent, do not engage with the notion that the sensory element of sounds is happiness, do not engage with the notion that the sensory element of sounds is suffering, do not engage with the notion that the sensory element of sounds is self, do not engage with the notion that the sensory element of sounds is nonself, do not engage with the notion that the sensory element of sounds is at peace, do not engage with the notion that the sensory element of sounds is not at peace, do not engage with the notion that the sensory element of sounds is empty, do not engage with the notion that the sensory element of sounds is not empty, do not engage with the notion that the sensory element of sounds has a sign, do not engage with the notion that the sensory element of sounds is signless, do not engage with the notion that the sensory element of sounds is with wishes, do not engage with the notion that the sensory element of sounds is wishless, do not engage with the notion that the sensory element of sounds is void, and do not engage with the notion that the sensory element of sounds is not void. They do not engage with the sensory element of auditory consciousness. They do not engage with a mental image of the sensory element of auditory consciousness. They do not engage with the notion that the sensory element of auditory consciousness is permanent, do not engage with the notion that the sensory element of auditory consciousness is impermanent, do not engage with the notion that the sensory element of auditory consciousness is happiness, do not engage with the notion that the sensory element of auditory consciousness is suffering, do not engage with the notion that the sensory element of auditory consciousness is self, do not engage with the notion that the sensory element of auditory consciousness is nonself, do not engage with the notion that the sensory element of auditory consciousness is at peace, do not engage with the notion that the sensory element of auditory consciousness is not at peace, do not engage with the notion that the sensory element of auditory consciousness is empty, do not engage with the notion that the sensory element of auditory consciousness is not empty, do not engage with the notion that the sensory element of auditory consciousness has a sign, [F.145.a] do not engage with the notion that the sensory element of auditory consciousness is signless, do not engage with the notion that the sensory element of auditory consciousness is with wishes, do not engage with the notion that the sensory element of auditory consciousness is wishless, do not engage with the notion that the sensory element of auditory consciousness is void, and do not engage with the notion that the sensory element of auditory consciousness is not void.

6.­125

“They do not engage with the sensory element of the nose. They do not engage with a mental image of the sensory element of the nose. They do not engage with the notion that the sensory element of the nose is permanent, do not engage with the notion that the sensory element of the nose is impermanent, do not engage with the notion that the sensory element of the nose is happiness, do not engage with the notion that the sensory element of the nose is suffering, do not engage with the notion that the sensory element of the nose is self, do not engage with the notion that the sensory element of the nose is nonself, do not engage with the notion that the sensory element of the nose is at peace, do not engage with the notion that the sensory element of the nose is not at peace, do not engage with the notion that the sensory element of the nose is empty, do not engage with the notion that the sensory element of the nose is not empty, do not engage with the notion that the sensory element of the nose has a sign, do not engage with the notion that the sensory element of the nose is signless, do not engage with the notion that the sensory element of the nose is with wishes, do not engage with the notion that the sensory element of the nose is wishless, do not engage with the notion that the sensory element of the nose is void, and do not engage with the notion that the sensory element of the nose is not void. They do not engage with the sensory element of odors. They do not engage with a mental image of the sensory element of odors. They do not engage with the notion that the sensory element of odors is permanent, do not engage with the notion that the sensory element of odors is impermanent, do not engage with the notion that the sensory element of odors is happiness, do not engage with the notion that the sensory element of odors is suffering, do not engage with the notion that the sensory element of odors is self, do not engage with the notion that the sensory element of odors is nonself, do not engage with the notion that the sensory element of odors is at peace, do not engage with the notion that the sensory element of odors is not at peace, do not engage with the notion that the sensory element of odors is empty, do not engage with the notion that the sensory element of odors is not empty, do not engage with the notion that the sensory element of odors has a sign, do not engage with the notion that the sensory element of odors is signless, do not engage with the notion that the sensory element of odors [F.145.b] is with wishes, do not engage with the notion that the sensory element of odors is wishless, do not engage with the notion that the sensory element of odors is void, and do not engage with the notion that the sensory element of odors is not void. They do not engage with the sensory element of olfactory consciousness. They do not engage with a mental image of the sensory element of olfactory consciousness. They do not engage with the notion that the sensory element of olfactory consciousness is permanent, do not engage with the notion that the sensory element of olfactory consciousness is impermanent, do not engage with the notion that the sensory element of olfactory consciousness is happiness, do not engage with the notion that the sensory element of olfactory consciousness is suffering, do not engage with the notion that the sensory element of olfactory consciousness is self, do not engage with the notion that the sensory element of olfactory consciousness is nonself, do not engage with the notion that the sensory element of olfactory consciousness is at peace, do not engage with the notion that the sensory element of olfactory consciousness is not at peace, do not engage with the notion that the sensory element of olfactory consciousness is empty, do not engage with the notion that the sensory element of olfactory consciousness is not empty, do not engage with the notion that the sensory element of olfactory consciousness has a sign, do not engage with the notion that the sensory element of olfactory consciousness is signless, do not engage with the notion that the sensory element of olfactory consciousness is with wishes, do not engage with the notion that the sensory element of olfactory consciousness is wishless, do not engage with the notion that the sensory element of olfactory consciousness is void, and do not engage with the notion that the sensory element of olfactory consciousness is not void.

6.­126

“They do not engage with the sensory element of the tongue. They do not engage with a mental image of the sensory element of the tongue. They do not engage with the notion that the sensory element of the tongue is permanent, do not engage with the notion that the sensory element of the tongue is impermanent, do not engage with the notion that the sensory element of the tongue is happiness, do not engage with the notion that the sensory element of the tongue is suffering, do not engage with the notion that the sensory element of the tongue is self, do not engage with the notion that the sensory element of the tongue is nonself, do not engage with the notion that the sensory element of the tongue is at peace, do not engage with the notion that the sensory element of the tongue is not at peace, do not engage with the notion that the sensory element of the tongue is empty, do not engage with the notion that the sensory element of the tongue [F.146.a] is not empty, do not engage with the notion that the sensory element of the tongue has a sign, do not engage with the notion that the sensory element of the tongue is signless, do not engage with the notion that the sensory element of the tongue is with wishes, do not engage with the notion that the sensory element of the tongue is wishless, do not engage with the notion that the sensory element of the tongue is void, and do not engage with the notion that the sensory element of the tongue is not void. They do not engage with the sensory element of tastes. They do not engage with a mental image of the sensory element of tastes. They do not engage with the notion that the sensory element of tastes is permanent, do not engage with the notion that the sensory element of tastes is impermanent, do not engage with the notion that the sensory element of tastes is happiness, do not engage with the notion that the sensory element of tastes is suffering, do not engage with the notion that the sensory element of tastes is self, do not engage with the notion that the sensory element of tastes is nonself, do not engage with the notion that the sensory element of tastes is at peace, do not engage with the notion that the sensory element of tastes is not at peace, do not engage with the notion that the sensory element of tastes is empty, do not engage with the notion that the sensory element of tastes is not empty, do not engage with the notion that the sensory element of tastes has a sign, do not engage with the notion that the sensory element of tastes is signless, do not engage with the notion that the sensory element of tastes is with wishes, do not engage with the notion that the sensory element of tastes is wishless, do not engage with the notion that the sensory element of tastes is void, and do not engage with the notion that the sensory element of tastes is not void. They do not engage with the sensory element of gustatory consciousness. They do not engage with a mental image of the sensory element of gustatory consciousness. They do not engage with the notion that the sensory element of gustatory consciousness is permanent, do not engage with the notion that the sensory element of gustatory consciousness is impermanent, do not engage with the notion that the sensory element of gustatory consciousness is happiness, do not engage with the notion that the sensory element of gustatory consciousness is suffering, do not engage with the notion that the sensory element of gustatory consciousness is self, do not engage with the notion that the sensory element of gustatory consciousness is nonself, do not engage with the notion that the sensory element of gustatory consciousness is at peace, do not engage with the notion that the sensory element of gustatory consciousness is not at peace, do not engage with the notion that the sensory element of gustatory consciousness is empty, do not engage with the notion that [F.146.b] the sensory element of gustatory consciousness is not empty, do not engage with the notion that the sensory element of gustatory consciousness has a sign, do not engage with the notion that the sensory element of gustatory consciousness is signless, do not engage with the notion that the sensory element of gustatory consciousness is with wishes, do not engage with the notion that the sensory element of gustatory consciousness is wishless, do not engage with the notion that the sensory element of gustatory consciousness is void, and do not engage with the notion that the sensory element of gustatory consciousness is not void.

6.­127

“They do not engage with the sensory element of the body. They do not engage with a mental image of the sensory element of the body. They do not engage with the notion that the sensory element of the body is permanent, do not engage with the notion that the sensory element of the body is impermanent, do not engage with the notion that the sensory element of the body is happiness, do not engage with the notion that the sensory element of the body is suffering, do not engage with the notion that the sensory element of the body is self, do not engage with the notion that the sensory element of the body is nonself, do not engage with the notion that the sensory element of the body is at peace, do not engage with the notion that the sensory element of the body is not at peace, do not engage with the notion that the sensory element of the body is empty, do not engage with the notion that the sensory element of the body is not empty, do not engage with the notion that the sensory element of the body has a sign, do not engage with the notion that the sensory element of the body is signless, do not engage with the notion that the sensory element of the body is with wishes, do not engage with the notion that the sensory element of the body is wishless, do not engage with the notion that the sensory element of the body is void, and do not engage with the notion that the sensory element of the body is not void. They do not engage with the sensory element of tangibles. They do not engage with a mental image of the sensory element of tangibles. They do not engage with the notion that the sensory element of tangibles is permanent, do not engage with the notion that the sensory element of tangibles is impermanent, do not engage with the notion that the sensory element of tangibles is happiness, do not engage with the notion that the sensory element of tangibles is suffering, do not engage with the notion that the sensory element of tangibles is self, do not engage with the notion that the sensory element of tangibles is nonself, do not engage with the notion that the sensory element of tangibles is at peace, do not engage with the notion that the sensory element of tangibles is not at peace, do not engage with the notion that the sensory element of tangibles is empty, do not engage with the notion that [F.147.a] the sensory element of tangibles is not empty, do not engage with the notion that the sensory element of tangibles has a sign, do not engage with the notion that the sensory element of tangibles is signless, do not engage with the notion that the sensory element of tangibles is with wishes, do not engage with the notion that the sensory element of tangibles is wishless, do not engage with the notion that the sensory element of tangibles is void, and do not engage with the notion that the sensory element of tangibles is not void. They do not engage with the sensory element of tactile consciousness. They do not engage with a mental image of the sensory element of tactile consciousness. They do not engage with the notion that the sensory element of tactile consciousness is permanent, do not engage with the notion that the sensory element of tactile consciousness is impermanent, do not engage with the notion that the sensory element of tactile consciousness is happiness, do not engage with the notion that the sensory element of tactile consciousness is suffering, do not engage with the notion that the sensory element of tactile consciousness is self, do not engage with the notion that the sensory element of tactile consciousness is nonself, do not engage with the notion that the sensory element of tactile consciousness is at peace, do not engage with the notion that the sensory element of tactile consciousness is not at peace, do not engage with the notion that the sensory element of tactile consciousness is empty, do not engage with the notion that the sensory element of tactile consciousness is not empty, do not engage with the notion that the sensory element of tactile consciousness has a sign, do not engage with the notion that the sensory element of tactile consciousness is signless, do not engage with the notion that the sensory element of tactile consciousness is with wishes, do not engage with the notion that the sensory element of tactile consciousness is wishless, do not engage with the notion that the sensory element of tactile consciousness is void, and do not engage with the notion that the sensory element of tactile consciousness is not void.

6.­128

“They do not engage with the sensory element of the mental faculty. They do not engage with a mental image of the sensory element of the mental faculty. They do not engage with the notion that the sensory element of the mental faculty is permanent, do not engage with the notion that the sensory element of the mental faculty is impermanent, do not engage with the notion that the sensory element of the mental faculty is happiness, do not engage with the notion that the sensory element of the mental faculty is suffering, do not engage with the notion that the sensory element of the mental faculty [F.147.b] is self, do not engage with the notion that the sensory element of the mental faculty is nonself, do not engage with the notion that the sensory element of the mental faculty is at peace, do not engage with the notion that the sensory element of the mental faculty is not at peace, do not engage with the notion that the sensory element of the mental faculty is empty, do not engage with the notion that the sensory element of the mental faculty is not empty, do not engage with the notion that the sensory element of the mental faculty has a sign, do not engage with the notion that the sensory element of the mental faculty is signless, do not engage with the notion that the sensory element of the mental faculty is with wishes, do not engage with the notion that the sensory element of the mental faculty is wishless, do not engage with the notion that the sensory element of the mental faculty is void, and do not engage with the notion that the sensory element of the mental faculty is not void. They do not engage with the sensory element of mental phenomena. They do not engage with a mental image of the sensory element of mental phenomena. They do not engage with the notion that the sensory element of mental phenomena is permanent, do not engage with the notion that the sensory element of mental phenomena is impermanent, do not engage with the notion that the sensory element of mental phenomena is happiness, do not engage with the notion that the sensory element of mental phenomena is suffering, do not engage with the notion that the sensory element of mental phenomena is self, do not engage with the notion that the sensory element of mental phenomena is nonself, do not engage with the notion that the sensory element of mental phenomena is at peace, do not engage with the notion that the sensory element of mental phenomena is not at peace, do not engage with the notion that the sensory element of mental phenomena is empty, do not engage with the notion that the sensory element of mental phenomena is not empty, do not engage with the notion that the sensory element of mental phenomena has a sign, do not engage with the notion that the sensory element of mental phenomena is signless, do not engage with the notion that the sensory element of mental phenomena is with wishes, do not engage with the notion that the sensory element of mental phenomena is wishless, do not engage with the notion that the sensory element of mental phenomena is void, and do not engage with the notion that the sensory element of mental phenomena is not void. They do not engage with the sensory element of mental consciousness. They do not engage with a mental image of the sensory element of mental consciousness. They do not engage with the notion that the sensory element of mental consciousness is permanent, do not engage with the notion that the sensory element of mental consciousness is impermanent, do not engage with the notion that the sensory element of mental consciousness is happiness, do not engage with the notion that the sensory element of mental consciousness is suffering, [F.148.a] do not engage with the notion that the sensory element of mental consciousness is self, do not engage with the notion that the sensory element of mental consciousness is nonself, do not engage with the notion that the sensory element of mental consciousness is at peace, do not engage with the notion that the sensory element of mental consciousness is not at peace, do not engage with the notion that the sensory element of mental consciousness is empty, do not engage with the notion that the sensory element of mental consciousness is not empty, do not engage with the notion that the sensory element of mental consciousness has a sign, do not engage with the notion that the sensory element of mental consciousness is signless, do not engage with the notion that the sensory element of mental consciousness is with wishes, do not engage with the notion that the sensory element of mental consciousness is wishless, do not engage with the notion that the sensory element of mental consciousness is void, and do not engage with the notion that the sensory element of mental consciousness is not void.

6.­129

“They do not engage with the earth element. They do not engage with a mental image of the earth element. They do not engage with the notion that the earth element is permanent, do not engage with the notion that the earth element is impermanent, do not engage with the notion that the earth element is happiness, do not engage with the notion that the earth element is suffering, do not engage with the notion that the earth element is self, do not engage with the notion that the earth element is nonself, do not engage with the notion that the earth element is at peace, do not engage with the notion that the earth element is not at peace, do not engage with the notion that the earth element is empty, do not engage with the notion that the earth element is not empty, do not engage with the notion that the earth element has a sign, do not engage with the notion that the earth element is signless, do not engage with the notion that the earth element is with wishes, do not engage with the notion that the earth element is wishless, do not engage with the notion that the earth element is void, and do not engage with the notion that the earth element is not void. They do not engage with the water element. They do not engage with a mental image of the water element. They do not engage with the notion that the water element is permanent, do not engage with the notion that the water element is impermanent, do not engage with the notion that the water element [F.148.b] is happiness, do not engage with the notion that the water element is suffering, do not engage with the notion that the water element is self, do not engage with the notion that the water element is nonself, do not engage with the notion that the water element is at peace, do not engage with the notion that the water element is not at peace, do not engage with the notion that the water element is empty, do not engage with the notion that the water element is not empty, do not engage with the notion that the water element has a sign, do not engage with the notion that the water element is signless, do not engage with the notion that the water element is with wishes, do not engage with the notion that the water element is wishless, do not engage with the notion that the water element is void, and do not engage with the notion that the water element is not void. They do not engage with the fire element. They do not engage with a mental image of the fire element. They do not engage with the notion that the fire element is permanent, do not engage with the notion that the fire element is impermanent, do not engage with the notion that the fire element is happiness, do not engage with the notion that the fire element is suffering, do not engage with the notion that the fire element is self, do not engage with the notion that the fire element is nonself, do not engage with the notion that the fire element is at peace, do not engage with the notion that the fire element is not at peace, do not engage with the notion that the fire element is empty, do not engage with the notion that the fire element is not empty, do not engage with the notion that the fire element has a sign, do not engage with the notion that the fire element is signless, do not engage with the notion that the fire element is with wishes, do not engage with the notion that the fire element is wishless, do not engage with the notion that the fire element is void, and do not engage with the notion that the fire element is not void. They do not engage with the wind element. They do not engage with a mental image of the wind element. They do not engage with the notion that the wind element is permanent, do not engage with the notion that the wind element is impermanent, do not engage with the notion that the wind element is happiness, do not engage with the notion that the wind element is suffering, do not engage with the notion that the wind element is self, do not engage with the notion that the wind element is nonself, do not engage with the notion that the wind element is at peace, do not engage with the notion that the wind element is not at peace, do not engage with the notion that the wind element is empty, [F.149.a] do not engage with the notion that the wind element is not empty, do not engage with the notion that the wind element has a sign, do not engage with the notion that the wind element is signless, do not engage with the notion that the wind element is with wishes, do not engage with the notion that the wind element is wishless, do not engage with the notion that the wind element is void, and do not engage with the notion that the wind element is not void. They do not engage with the space element. They do not engage with a mental image of the space element. They do not engage with the notion that the space element is permanent, do not engage with the notion that the space element is impermanent, do not engage with the notion that the space element is happiness, do not engage with the notion that the space element is suffering, do not engage with the notion that the space element is self, do not engage with the notion that the space element is nonself, do not engage with the notion that the space element is at peace, do not engage with the notion that the space element is not at peace, do not engage with the notion that the space element is empty, do not engage with the notion that the space element is not empty, do not engage with the notion that the space element has a sign, do not engage with the notion that the space element is signless, do not engage with the notion that the space element is with wishes, do not engage with the notion that the space element is wishless, do not engage with the notion that the space element is void, and do not engage with the notion that the space element is not void. They do not engage with the consciousness element. They do not engage with a mental image of the consciousness element. They do not engage with the notion that the consciousness element is permanent, do not engage with the notion that the consciousness element is impermanent, do not engage with the notion that the consciousness element is happiness, do not engage with the notion that the consciousness element is suffering, do not engage with the notion that the consciousness element is self, do not engage with the notion that the consciousness element is nonself, do not engage with the notion that the consciousness element is at peace, [F.149.b] do not engage with the notion that the consciousness element is not at peace, do not engage with the notion that the consciousness element is empty, do not engage with the notion that the consciousness element is not empty, do not engage with the notion that the consciousness element has a sign, do not engage with the notion that the consciousness element is signless, do not engage with the notion that the consciousness element is with wishes, do not engage with the notion that the consciousness element is wishless, do not engage with the notion that the consciousness element is void, and do not engage with the notion that the consciousness element is not void.

6.­130

“They do not engage with ignorance. They do not engage with a mental image of ignorance. They do not engage with the notion that ignorance is permanent, do not engage with the notion that ignorance is impermanent, do not engage with the notion that ignorance is happiness, do not engage with the notion that ignorance is suffering, do not engage with the notion that ignorance is self, do not engage with the notion that ignorance is nonself, do not engage with the notion that ignorance is at peace, do not engage with the notion that ignorance is not at peace, do not engage with the notion that ignorance is empty, do not engage with the notion that ignorance is not empty, do not engage with the notion that ignorance has a sign, do not engage with the notion that ignorance is signless, do not engage with the notion that ignorance is with wishes, do not engage with the notion that ignorance is wishless, do not engage with the notion that ignorance is void, and do not engage with the notion that ignorance is not void. They do not engage with formative predispositions. They do not engage with mental images of formative predispositions. They do not engage with the notion that formative predispositions are permanent, do not engage with the notion that formative predispositions are impermanent, do not engage with the notion that formative predispositions are happiness, do not engage with the notion that formative predispositions are suffering, do not engage with the notion that formative predispositions are self, do not engage with the notion that formative predispositions are nonself, do not engage with the notion that formative predispositions are at peace, do not engage with the notion that formative predispositions are not at peace, do not engage with the notion that formative predispositions are empty, do not engage with the notion that formative predispositions are not empty, do not engage with the notion that formative predispositions have a sign, do not engage with the notion that formative predispositions are signless, do not engage with the notion that formative predispositions [F.150.a] are with wishes, do not engage with the notion that formative predispositions are wishless, do not engage with the notion that formative predispositions are void, and do not engage with the notion that formative predispositions are not void. They do not engage with consciousness. They do not engage with a mental image of consciousness. They do not engage with the notion that consciousness is permanent, do not engage with the notion that consciousness is impermanent, do not engage with the notion that consciousness is happiness, do not engage with the notion that consciousness is suffering, do not engage with the notion that consciousness is self, do not engage with the notion that consciousness is nonself, do not engage with the notion that consciousness is at peace, do not engage with the notion that consciousness is not at peace, do not engage with the notion that consciousness is empty, do not engage with the notion that consciousness is not empty, do not engage with the notion that consciousness has a sign, do not engage with the notion that consciousness is signless, do not engage with the notion that consciousness is with wishes, do not engage with the notion that consciousness is wishless, do not engage with the notion that consciousness is void, and do not engage with the notion that consciousness is not void. They do not engage with name and form. They do not engage with mental images of name and form. They do not engage with the notion that name and form are permanent, do not engage with the notion that name and form are impermanent, do not engage with the notion that name and form are happiness, do not engage with the notion that name and form are suffering, do not engage with the notion that name and form are self, do not engage with the notion that name and form are nonself, do not engage with the notion that name and form are at peace, do not engage with the notion that name and form are not at peace, do not engage with the notion that name and form are empty, do not engage with the notion that name and form are not empty, do not engage with the notion that name and form have a sign, do not engage with the notion that name and form are signless, do not engage with the notion that name and form are with wishes, do not engage with the notion that name and form are wishless, [F.150.b] do not engage with the notion that name and form are void, and do not engage with the notion that name and form are not void. They do not engage with the six sense fields. They do not engage with mental images of the six sense fields. They do not engage with the notion that the six sense fields are permanent, do not engage with the notion that the six sense fields are impermanent, do not engage with the notion that the six sense fields are happiness, do not engage with the notion that the six sense fields are suffering, do not engage with the notion that the six sense fields are self, do not engage with the notion that the six sense fields are nonself, do not engage with the notion that the six sense fields are at peace, do not engage with the notion that the six sense fields are not at peace, do not engage with the notion that the six sense fields are empty, do not engage with the notion that the six sense fields are not empty, do not engage with the notion that the six sense fields have a sign, do not engage with the notion that the six sense fields are signless, do not engage with the notion that the six sense fields are with wishes, do not engage with the notion that the six sense fields are wishless, do not engage with the notion that the six sense fields are void, and do not engage with the notion that the six sense fields are not void. They do not engage with sensory contact. They do not engage with a mental image of sensory contact. They do not engage with the notion that sensory contact is permanent, do not engage with the notion that sensory contact is impermanent, do not engage with the notion that sensory contact is happiness, do not engage with the notion that sensory contact is suffering, do not engage with the notion that sensory contact is self, do not engage with the notion that sensory contact is nonself, do not engage with the notion that sensory contact is at peace, do not engage with the notion that sensory contact is not at peace, do not engage with the notion that sensory contact is empty, do not engage with the notion that sensory contact is not empty, do not engage with the notion that sensory contact has a sign, do not engage with the notion that sensory contact is signless, do not engage with the notion that sensory contact is with wishes, do not engage with the notion that sensory contact is wishless, do not engage with the notion that sensory contact is void, and do not engage with the notion that sensory contact is not void. They do not engage with sensation. They do not engage with a mental image of sensation. They do not engage with the notion that sensation is permanent, do not engage with the notion that sensation is impermanent, do not engage with the notion that sensation is happiness, do not engage with the notion that sensation is suffering, [F.151.a] do not engage with the notion that sensation is self, do not engage with the notion that sensation is nonself, do not engage with the notion that sensation is at peace, do not engage with the notion that sensation is not at peace, do not engage with the notion that sensation is empty, do not engage with the notion that sensation is not empty, do not engage with the notion that sensation has a sign, do not engage with the notion that sensation is signless, do not engage with the notion that sensation is with wishes, do not engage with the notion that sensation is wishless, do not engage with the notion that sensation is void, and do not engage with the notion that sensation is not void. They do not engage with craving. They do not engage with a mental image of craving. They do not engage with the notion that craving is permanent, do not engage with the notion that craving is impermanent, do not engage with the notion that craving is happiness, do not engage with the notion that craving is suffering, do not engage with the notion that craving is self, do not engage with the notion that craving is nonself, do not engage with the notion that craving is at peace, do not engage with the notion that craving is not at peace, do not engage with the notion that craving is empty, do not engage with the notion that craving is not empty, do not engage with the notion that craving has a sign, do not engage with the notion that craving is signless, do not engage with the notion that craving is with wishes, do not engage with the notion that craving is wishless, do not engage with the notion that craving is void, and do not engage with the notion that craving is not void. They do not engage with grasping. They do not engage with a mental image of grasping. They do not engage with the notion that grasping is permanent, do not engage with the notion that grasping is impermanent, do not engage with the notion that grasping is happiness, do not engage with the notion that grasping is suffering, do not engage with the notion that grasping is self, do not engage with the notion that grasping is nonself, do not engage with the notion that grasping is at peace, do not engage with the notion that grasping is not at peace, do not engage with the notion that grasping is empty, do not engage with the notion that grasping is not empty, do not engage with the notion that grasping has a sign, do not engage with the notion that grasping is signless, do not engage with the notion that grasping is with wishes, do not engage with the notion that grasping is wishless, [F.151.b] do not engage with the notion that grasping is void, and do not engage with the notion that grasping is not void. They do not engage with the rebirth process. They do not engage with a mental image of the rebirth process. They do not engage with the notion that the rebirth process is permanent, do not engage with the notion that the rebirth process is impermanent, do not engage with the notion that the rebirth process is happiness, do not engage with the notion that the rebirth process is suffering, do not engage with the notion that the rebirth process is self, do not engage with the notion that the rebirth process is nonself, do not engage with the notion that the rebirth process is at peace, do not engage with the notion that the rebirth process is not at peace, do not engage with the notion that the rebirth process is empty, do not engage with the notion that the rebirth process is not empty, do not engage with the notion that the rebirth process has a sign, do not engage with the notion that the rebirth process is signless, do not engage with the notion that the rebirth process is with wishes, do not engage with the notion that the rebirth process is wishless, do not engage with the notion that the rebirth process is void, and do not engage with the notion that the rebirth process is not void. They do not engage with birth. They do not engage with a mental image of birth. They do not engage with the notion that birth is permanent, do not engage with the notion that birth is impermanent, do not engage with the notion that birth is happiness, do not engage with the notion that birth is suffering, do not engage with the notion that birth is self, do not engage with the notion that birth is nonself, do not engage with the notion that birth is at peace, do not engage with the notion that birth is not at peace, do not engage with the notion that birth is empty, do not engage with the notion that birth is not empty, do not engage with the notion that birth has a sign, do not engage with the notion that birth is signless, do not engage with the notion that birth is with wishes, do not engage with the notion that birth is wishless, do not engage with the notion that birth is void, and do not engage with the notion that birth is not void. They do not engage with aging and death. They do not engage with mental images of aging and death. They do not engage with the notion that aging and death are permanent, do not engage with the notion that aging and death are impermanent, do not engage with the notion that aging and death are happiness, do not engage with the notion that aging and death are suffering, do not engage with the notion that aging and death are self, do not engage with the notion that aging and death are nonself, do not engage with the notion that aging and death are at peace, do not engage with the notion that aging and death are not at peace, do not engage with the notion that aging and death are empty, do not engage with the notion that [F.152.a] aging and death are not empty, do not engage with the notion that aging and death have a sign, do not engage with the notion that aging and death are signless, do not engage with the notion that aging and death are with wishes, do not engage with the notion that aging and death are wishless, do not engage with the notion that aging and death are void, and do not engage with the notion that aging and death are not void.

6.­131

“They do not engage with the perfection of generosity. They do not engage with a mental image of the perfection of generosity. They do not engage with the notion that the perfection of generosity is permanent, do not engage with the notion that the perfection of generosity is impermanent, do not engage with the notion that the perfection of generosity is happiness, do not engage with the notion that the perfection of generosity is suffering, do not engage with the notion that the perfection of generosity is self, do not engage with the notion that the perfection of generosity is nonself, do not engage with the notion that the perfection of generosity is at peace, do not engage with the notion that the perfection of generosity is not at peace, do not engage with the notion that the perfection of generosity is empty, do not engage with the notion that the perfection of generosity is not empty, do not engage with the notion that the perfection of generosity has a sign, do not engage with the notion that the perfection of generosity is signless, do not engage with the notion that the perfection of generosity is with wishes, do not engage with the notion that the perfection of generosity is wishless, do not engage with the notion that the perfection of generosity is void, and do not engage with the notion that the perfection of generosity is not void. They do not engage with the perfection of ethical discipline. They do not engage with a mental image of the perfection of ethical discipline. They do not engage with the notion that the perfection of ethical discipline is permanent, do not engage with the notion that the perfection of ethical discipline is impermanent, do not engage with the notion that the perfection of ethical discipline is happiness, do not engage with the notion that the perfection of ethical discipline is suffering, do not engage with the notion that the perfection of ethical discipline is self, [F.152.b] do not engage with the notion that the perfection of ethical discipline is nonself, do not engage with the notion that the perfection of ethical discipline is at peace, do not engage with the notion that the perfection of ethical discipline is not at peace, do not engage with the notion that the perfection of ethical discipline is empty, do not engage with the notion that the perfection of ethical discipline is not empty, do not engage with the notion that the perfection of ethical discipline has a sign, do not engage with the notion that the perfection of ethical discipline is signless, do not engage with the notion that the perfection of ethical discipline is with wishes, do not engage with the notion that the perfection of ethical discipline is wishless, do not engage with the notion that the perfection of ethical discipline is void, and do not engage with the notion that the perfection of ethical discipline is not void. They do not engage with the perfection of tolerance. They do not engage with a mental image of the perfection of tolerance. They do not engage with the notion that the perfection of tolerance is permanent, do not engage with the notion that the perfection of tolerance is impermanent, do not engage with the notion that the perfection of tolerance is happiness, do not engage with the notion that the perfection of tolerance is suffering, do not engage with the notion that the perfection of tolerance is self, do not engage with the notion that the perfection of tolerance is nonself, do not engage with the notion that the perfection of tolerance is at peace, do not engage with the notion that the perfection of tolerance is not at peace, do not engage with the notion that the perfection of tolerance is empty, do not engage with the notion that the perfection of tolerance is not empty, do not engage with the notion that the perfection of tolerance has a sign, do not engage with the notion that the perfection of tolerance is signless, do not engage with the notion that the perfection of tolerance is with wishes, do not engage with the notion that the perfection of tolerance is wishless, do not engage with the notion that the perfection of tolerance is void, and do not engage with the notion that the perfection of tolerance is not void. [F.153.a] They do not engage with the perfection of perseverance. They do not engage with a mental image of the perfection of perseverance. They do not engage with the notion that the perfection of perseverance is permanent, do not engage with the notion that the perfection of perseverance is impermanent, do not engage with the notion that the perfection of perseverance is happiness, do not engage with the notion that the perfection of perseverance is suffering, do not engage with the notion that the perfection of perseverance is self, do not engage with the notion that the perfection of perseverance is nonself, do not engage with the notion that the perfection of perseverance is at peace, do not engage with the notion that the perfection of perseverance is not at peace, do not engage with the notion that the perfection of perseverance is empty, do not engage with the notion that the perfection of perseverance is not empty, do not engage with the notion that the perfection of perseverance has a sign, do not engage with the notion that the perfection of perseverance is signless, do not engage with the notion that the perfection of perseverance is with wishes, do not engage with the notion that the perfection of perseverance is wishless, do not engage with the notion that the perfection of perseverance is void, and do not engage with the notion that the perfection of perseverance is not void. They do not engage with the perfection of meditative concentration. They do not engage with a mental image of the perfection of meditative concentration. They do not engage with the notion that the perfection of meditative concentration is permanent, do not engage with the notion that the perfection of meditative concentration is impermanent, do not engage with the notion that the perfection of meditative concentration is happiness, do not engage with the notion that the perfection of meditative concentration is suffering, do not engage with the notion that the perfection of meditative concentration is self, do not engage with the notion that the perfection of meditative concentration is nonself, do not engage with the notion that the perfection of meditative concentration is at peace, do not engage with the notion that the perfection of meditative concentration [F.153.b] is not at peace, do not engage with the notion that the perfection of meditative concentration is empty, do not engage with the notion that the perfection of meditative concentration is not empty, do not engage with the notion that the perfection of meditative concentration has a sign, do not engage with the notion that the perfection of meditative concentration is signless, do not engage with the notion that the perfection of meditative concentration is with wishes, do not engage with the notion that the perfection of meditative concentration is wishless, do not engage with the notion that the perfection of meditative concentration is void, and do not engage with the notion that the perfection of meditative concentration is not void. They do not engage with the perfection of wisdom. They do not engage with a mental image of the perfection of wisdom. They do not engage with the notion that the perfection of wisdom is permanent, do not engage with the notion that the perfection of wisdom is impermanent, do not engage with the notion that the perfection of wisdom is happiness, do not engage with the notion that the perfection of wisdom is suffering, do not engage with the notion that the perfection of wisdom is self, do not engage with the notion that the perfection of wisdom is nonself, do not engage with the notion that the perfection of wisdom is at peace, do not engage with the notion that the perfection of wisdom is not at peace, do not engage with the notion that the perfection of wisdom is empty, do not engage with the notion that the perfection of wisdom is not empty, do not engage with the notion that the perfection of wisdom has a sign, do not engage with the notion that the perfection of wisdom is signless, do not engage with the notion that the perfection of wisdom is with wishes, do not engage with the notion that the perfection of wisdom is wishless, do not engage with the notion that the perfection of wisdom is void, and do not engage with the notion that the perfection of wisdom is not void. [F.154.a] [B12]

6.­132

“They do not engage with the emptiness of internal phenomena. They do not engage with a mental image of the emptiness of internal phenomena. They do not engage with the notion that the emptiness of internal phenomena is permanent, do not engage with the notion that the emptiness of internal phenomena is impermanent, do not engage with the notion that the emptiness of internal phenomena is happiness, do not engage with the notion that the emptiness of internal phenomena is suffering, do not engage with the notion that the emptiness of internal phenomena is self, do not engage with the notion that the emptiness of internal phenomena is nonself, do not engage with the notion that the emptiness of internal phenomena is at peace, do not engage with the notion that the emptiness of internal phenomena is not at peace, do not engage with the notion that the emptiness of internal phenomena is empty, do not engage with the notion that the emptiness of internal phenomena is not empty, do not engage with the notion that the emptiness of internal phenomena has a sign, do not engage with the notion that the emptiness of internal phenomena is signless, do not engage with the notion that the emptiness of internal phenomena is with wishes, do not engage with the notion that the emptiness of internal phenomena is wishless, do not engage with the notion that the emptiness of internal phenomena is void, and do not engage with the notion that the emptiness of internal phenomena is not void. They do not engage with the emptiness of external phenomena. They do not engage with a mental image of the emptiness of external phenomena. They do not engage with the notion that the emptiness of external phenomena is permanent, do not engage with the notion that the emptiness of external phenomena is impermanent, do not engage with the notion that the emptiness of external phenomena is happiness, do not engage with the notion that the emptiness of external phenomena is suffering, do not engage with the notion that the emptiness of external phenomena is self, do not engage with the notion that the emptiness of external phenomena is nonself, do not engage with the notion that the emptiness of external phenomena is at peace, do not engage with the notion that the emptiness of external phenomena is not at peace, do not engage with the notion that the emptiness of external phenomena is empty, do not engage with the notion that the emptiness of external phenomena is not empty, do not engage with the notion that the emptiness of external phenomena has a sign, do not engage with the notion that the emptiness of external phenomena is signless, do not engage with the notion that the emptiness of external phenomena is with wishes, do not engage with the notion that the emptiness of external phenomena is wishless, do not engage with the notion that the emptiness of external phenomena is void, and do not engage with the notion that the emptiness of external phenomena is not void. They do not engage with the emptiness of external and internal phenomena. [F.154.b] They do not engage with a mental image of the emptiness of external and internal phenomena. They do not engage with the notion that the emptiness of external and internal phenomena is permanent, do not engage with the notion that the emptiness of external and internal phenomena is impermanent, do not engage with the notion that the emptiness of external and internal phenomena is happiness, do not engage with the notion that the emptiness of external and internal phenomena is suffering, do not engage with the notion that the emptiness of external and internal phenomena is self, do not engage with the notion that the emptiness of external and internal phenomena is nonself, do not engage with the notion that the emptiness of external and internal phenomena is at peace, do not engage with the notion that the emptiness of external and internal phenomena is not at peace, do not engage with the notion that the emptiness of external and internal phenomena is empty, do not engage with the notion that the emptiness of external and internal phenomena is not empty, do not engage with the notion that the emptiness of external and internal phenomena has a sign, do not engage with the notion that the emptiness of external and internal phenomena is signless, do not engage with the notion that the emptiness of external and internal phenomena is with wishes, do not engage with the notion that the emptiness of external and internal phenomena is wishless, do not engage with the notion that the emptiness of external and internal phenomena is void, and do not engage with the notion that the emptiness of external and internal phenomena is not void. They do not engage with the emptiness of emptiness. They do not engage with a mental image of the emptiness of emptiness. They do not engage with the notion that the emptiness of emptiness is permanent, do not engage with the notion that the emptiness of emptiness is impermanent, do not engage with the notion that the emptiness of emptiness is happiness, do not engage with the notion that the emptiness of emptiness is suffering, do not engage with the notion that the emptiness of emptiness is self, do not engage with the notion that the emptiness of emptiness is nonself, do not engage with the notion that the emptiness of emptiness is at peace, do not engage with the notion that the emptiness of emptiness is not at peace, do not engage with the notion that the emptiness of emptiness is empty, do not engage with the notion that the emptiness of emptiness is not empty, do not engage with the notion that the emptiness of emptiness has a sign, do not engage with the notion that the emptiness of emptiness is signless, do not engage with the notion that the emptiness of emptiness is with wishes, do not engage with the notion that the emptiness of emptiness is wishless, do not engage with the notion that the emptiness of emptiness is void, and do not engage with the notion that the emptiness of emptiness [F.155.a] is not void. They do not engage with the emptiness of great extent. They do not engage with a mental image of the emptiness of great extent. They do not engage with the notion that the emptiness of great extent is permanent, do not engage with the notion that the emptiness of great extent is impermanent, do not engage with the notion that the emptiness of great extent is happiness, do not engage with the notion that the emptiness of great extent is suffering, do not engage with the notion that the emptiness of great extent is self, do not engage with the notion that the emptiness of great extent is nonself, do not engage with the notion that the emptiness of great extent is at peace, do not engage with the notion that the emptiness of great extent is not at peace, do not engage with the notion that the emptiness of great extent is empty, do not engage with the notion that the emptiness of great extent is not empty, do not engage with the notion that the emptiness of great extent has a sign, do not engage with the notion that the emptiness of great extent is signless, do not engage with the notion that the emptiness of great extent is with wishes, do not engage with the notion that the emptiness of great extent is wishless, do not engage with the notion that the emptiness of great extent is void, and do not engage with the notion that the emptiness of great extent is not void. They do not engage with the emptiness of ultimate reality. They do not engage with a mental image of the emptiness of ultimate reality. They do not engage with the notion that the emptiness of ultimate reality is permanent, do not engage with the notion that the emptiness of ultimate reality is impermanent, do not engage with the notion that the emptiness of ultimate reality is happiness, do not engage with the notion that the emptiness of ultimate reality is suffering, do not engage with the notion that the emptiness of ultimate reality is self, do not engage with the notion that the emptiness of ultimate reality is nonself, do not engage with the notion that the emptiness of ultimate reality is at peace, do not engage with the notion that the emptiness of ultimate reality is not at peace, do not engage with the notion that the emptiness of ultimate reality is empty, do not engage with the notion that the emptiness of ultimate reality is not empty, do not engage with the notion that the emptiness of ultimate reality has a sign, do not engage with the notion that the emptiness of ultimate reality is signless, do not engage with the notion that the emptiness of ultimate reality is with wishes, do not engage with the notion that the emptiness of ultimate reality is wishless, [F.155.b] do not engage with the notion that the emptiness of ultimate reality is void, and do not engage with the notion that the emptiness of ultimate reality is not void. They do not engage with the emptiness of conditioned phenomena. They do not engage with a mental image of the emptiness of conditioned phenomena. They do not engage with the notion that the emptiness of conditioned phenomena is permanent, do not engage with the notion that the emptiness of conditioned phenomena is impermanent, do not engage with the notion that the emptiness of conditioned phenomena is happiness, do not engage with the notion that the emptiness of conditioned phenomena is suffering, do not engage with the notion that the emptiness of conditioned phenomena is self, do not engage with the notion that the emptiness of conditioned phenomena is nonself, do not engage with the notion that the emptiness of conditioned phenomena is at peace, do not engage with the notion that the emptiness of conditioned phenomena is not at peace, do not engage with the notion that the emptiness of conditioned phenomena is empty, do not engage with the notion that the emptiness of conditioned phenomena is not empty, do not engage with the notion that the emptiness of conditioned phenomena has a sign, do not engage with the notion that the emptiness of conditioned phenomena is signless, do not engage with the notion that the emptiness of conditioned phenomena is with wishes, do not engage with the notion that the emptiness of conditioned phenomena is wishless, do not engage with the notion that the emptiness of conditioned phenomena is void, and do not engage with the notion that the emptiness of conditioned phenomena is not void. They do not engage with the emptiness of unconditioned phenomena. They do not engage with a mental image of the emptiness of unconditioned phenomena. They do not engage with the notion that the emptiness of unconditioned phenomena is permanent, do not engage with the notion that the emptiness of unconditioned phenomena is impermanent, do not engage with the notion that the emptiness of unconditioned phenomena is happiness, do not engage with the notion that the emptiness of unconditioned phenomena is suffering, do not engage with the notion that the emptiness of unconditioned phenomena is self, do not engage with the notion that the emptiness of unconditioned phenomena is nonself, do not engage with the notion that the emptiness of unconditioned phenomena is at peace, do not engage with the notion that the emptiness of unconditioned phenomena is not at peace, do not engage with the notion that the emptiness of unconditioned phenomena is empty, do not engage with the notion that the emptiness of unconditioned phenomena is not empty, do not engage with the notion that the emptiness of unconditioned phenomena [F.156.a] has a sign, do not engage with the notion that the emptiness of unconditioned phenomena is signless, do not engage with the notion that the emptiness of unconditioned phenomena is with wishes, do not engage with the notion that the emptiness of unconditioned phenomena is wishless, do not engage with the notion that the emptiness of unconditioned phenomena is void, and do not engage with the notion that the emptiness of unconditioned phenomena is not void. They do not engage with the emptiness of the unlimited. They do not engage with a mental image of the emptiness of the unlimited. They do not engage with the notion that the emptiness of the unlimited is permanent, do not engage with the notion that the emptiness of the unlimited is impermanent, do not engage with the notion that the emptiness of the unlimited is happiness, do not engage with the notion that the emptiness of the unlimited is suffering, do not engage with the notion that the emptiness of the unlimited is self, do not engage with the notion that the emptiness of the unlimited is nonself, do not engage with the notion that the emptiness of the unlimited is at peace, do not engage with the notion that the emptiness of the unlimited is not at peace, do not engage with the notion that the emptiness of the unlimited is empty, do not engage with the notion that the emptiness of the unlimited is not empty, do not engage with the notion that the emptiness of the unlimited has a sign, do not engage with the notion that the emptiness of the unlimited is signless, do not engage with the notion that the emptiness of the unlimited is with wishes, do not engage with the notion that the emptiness of the unlimited is wishless, do not engage with the notion that the emptiness of the unlimited is void, and do not engage with the notion that the emptiness of the unlimited is not void. They do not engage with the emptiness of that which has neither beginning nor end. They do not engage with a mental image of the emptiness of that which has neither beginning nor end. They do not engage with the notion that the emptiness of that which has neither beginning nor end is permanent, do not engage with the notion that the emptiness of that which has neither beginning nor end [F.156.b] is impermanent, do not engage with the notion that the emptiness of that which has neither beginning nor end is happiness, do not engage with the notion that the emptiness of that which has neither beginning nor end is suffering, do not engage with the notion that the emptiness of that which has neither beginning nor end is self, do not engage with the notion that the emptiness of that which has neither beginning nor end is nonself, do not engage with the notion that the emptiness of that which has neither beginning nor end is at peace, do not engage with the notion that the emptiness of that which has neither beginning nor end is not at peace, do not engage with the notion that the emptiness of that which has neither beginning nor end is empty, do not engage with the notion that the emptiness of that which has neither beginning nor end is not empty, do not engage with the notion that the emptiness of that which has neither beginning nor end has a sign, do not engage with the notion that the emptiness of that which has neither beginning nor end is signless, do not engage with the notion that the emptiness of that which has neither beginning nor end is with wishes, do not engage with the notion that the emptiness of that which has neither beginning nor end is wishless, do not engage with the notion that the emptiness of that which has neither beginning nor end is void, and do not engage with the notion that the emptiness of that which has neither beginning nor end is not void. They do not engage with the emptiness of nonexclusion. They do not engage with a mental image of the emptiness of nonexclusion. They do not engage with the notion that the emptiness of nonexclusion is permanent, do not engage with the notion that the emptiness of nonexclusion is impermanent, do not engage with the notion that the emptiness of nonexclusion is happiness, do not engage with the notion that the emptiness of nonexclusion is suffering, do not engage with the notion that the emptiness of nonexclusion is self, do not engage with the notion that the emptiness of nonexclusion is nonself, do not engage with the notion that the emptiness of nonexclusion is at peace, do not engage with the notion that the emptiness of nonexclusion is not at peace, do not engage with the notion that the emptiness of nonexclusion is empty, do not engage with the notion that the emptiness of nonexclusion is not empty, do not engage with the notion that the emptiness of nonexclusion has a sign, do not engage with the notion that the emptiness of nonexclusion is signless, do not engage with the notion that the emptiness of nonexclusion [F.157.a] is with wishes, do not engage with the notion that the emptiness of nonexclusion is wishless, do not engage with the notion that the emptiness of nonexclusion is void, and do not engage with the notion that the emptiness of nonexclusion is not void. They do not engage with the emptiness of inherent nature. They do not engage with a mental image of the emptiness of inherent nature. They do not engage with the notion that the emptiness of inherent nature is permanent, do not engage with the notion that the emptiness of inherent nature is impermanent, do not engage with the notion that the emptiness of inherent nature is happiness, do not engage with the notion that the emptiness of inherent nature is suffering, do not engage with the notion that the emptiness of inherent nature is self, do not engage with the notion that the emptiness of inherent nature is nonself, do not engage with the notion that the emptiness of inherent nature is at peace, do not engage with the notion that the emptiness of inherent nature is not at peace, do not engage with the notion that the emptiness of inherent nature is empty, do not engage with the notion that the emptiness of inherent nature is not empty, do not engage with the notion that the emptiness of inherent nature has a sign, do not engage with the notion that the emptiness of inherent nature is signless, do not engage with the notion that the emptiness of inherent nature is with wishes, do not engage with the notion that the emptiness of inherent nature is wishless, do not engage with the notion that the emptiness of inherent nature is void, and do not engage with the notion that the emptiness of inherent nature is not void. They do not engage with the emptiness of all phenomena. They do not engage with a mental image of the emptiness of all phenomena. They do not engage with the notion that the emptiness of all phenomena is permanent, do not engage with the notion that the emptiness of all phenomena is impermanent, do not engage with the notion that the emptiness of all phenomena is happiness, do not engage with the notion that the emptiness of all phenomena is suffering, do not engage with the notion that the emptiness of all phenomena is self, do not engage with the notion that the emptiness of all phenomena is nonself, do not engage with the notion that the emptiness of all phenomena is at peace, do not engage with the notion that the emptiness of all phenomena is not at peace, do not engage with the notion that [F.157.b] the emptiness of all phenomena is empty, do not engage with the notion that the emptiness of all phenomena is not empty, do not engage with the notion that the emptiness of all phenomena has a sign, do not engage with the notion that the emptiness of all phenomena is signless, do not engage with the notion that the emptiness of all phenomena is with wishes, do not engage with the notion that the emptiness of all phenomena is wishless, do not engage with the notion that the emptiness of all phenomena is void, and do not engage with the notion that the emptiness of all phenomena is not void. They do not engage with the emptiness of intrinsic defining characteristics. They do not engage with a mental image of the emptiness of intrinsic defining characteristics. They do not engage with the notion that the emptiness of intrinsic defining characteristics is permanent, do not engage with the notion that the emptiness of intrinsic defining characteristics is impermanent, do not engage with the notion that the emptiness of intrinsic defining characteristics is happiness, do not engage with the notion that the emptiness of intrinsic defining characteristics is suffering, do not engage with the notion that the emptiness of intrinsic defining characteristics is self, do not engage with the notion that the emptiness of intrinsic defining characteristics is nonself, do not engage with the notion that the emptiness of intrinsic defining characteristics is at peace, do not engage with the notion that the emptiness of intrinsic defining characteristics is not at peace, do not engage with the notion that the emptiness of intrinsic defining characteristics is empty, do not engage with the notion that the emptiness of intrinsic defining characteristics is not empty, do not engage with the notion that the emptiness of intrinsic defining characteristics has a sign, do not engage with the notion that the emptiness of intrinsic defining characteristics is signless, do not engage with the notion that the emptiness of intrinsic defining characteristics is with wishes, do not engage with the notion that the emptiness of intrinsic defining characteristics is wishless, do not engage with the notion that the emptiness of intrinsic defining characteristics is void, and do not engage with the notion that the emptiness of intrinsic defining characteristics is not void. They do not engage with the emptiness of that which cannot be apprehended. They do not engage with a mental image of the emptiness of that which cannot be apprehended. They do not engage with the notion that the emptiness of that which cannot be apprehended is permanent, do not engage with the notion that the emptiness of that which cannot be apprehended is impermanent, do not engage with the notion that the emptiness [F.158.a] of that which cannot be apprehended is happiness, do not engage with the notion that the emptiness of that which cannot be apprehended is suffering, do not engage with the notion that the emptiness of that which cannot be apprehended is self, do not engage with the notion that the emptiness of that which cannot be apprehended is nonself, do not engage with the notion that the emptiness of that which cannot be apprehended is at peace, do not engage with the notion that the emptiness of that which cannot be apprehended is not at peace, do not engage with the notion that the emptiness of that which cannot be apprehended is empty, do not engage with the notion that the emptiness of that which cannot be apprehended is not empty, do not engage with the notion that the emptiness of that which cannot be apprehended has a sign, do not engage with the notion that the emptiness of that which cannot be apprehended is signless, do not engage with the notion that the emptiness of that which cannot be apprehended is with wishes, do not engage with the notion that the emptiness of that which cannot be apprehended is wishless, do not engage with the notion that the emptiness of that which cannot be apprehended is void, and do not engage with the notion that the emptiness of that which cannot be apprehended is not void. They do not engage with the emptiness of nonentities. They do not engage with a mental image of the emptiness of nonentities. They do not engage with the notion that the emptiness of nonentities is permanent, do not engage with the notion that the emptiness of nonentities is impermanent, do not engage with the notion that the emptiness of nonentities is happiness, do not engage with the notion that the emptiness of nonentities is suffering, do not engage with the notion that the emptiness of nonentities is self, do not engage with the notion that the emptiness of nonentities is nonself, do not engage with the notion that the emptiness of nonentities is at peace, do not engage with the notion that the emptiness of nonentities is not at peace, do not engage with the notion that the emptiness of nonentities is empty, do not engage with the notion that the emptiness of nonentities is not empty, do not engage with the notion that the emptiness of nonentities has a sign, do not engage with the notion that the emptiness of nonentities is signless, do not engage with the notion that the emptiness of nonentities is with wishes, do not engage with the notion that the emptiness of nonentities is wishless, do not engage with the notion that the emptiness of nonentities is void, and do not engage with the notion that the emptiness of nonentities is not void. [F.158.b] They do not engage with the emptiness of essential nature. They do not engage with a mental image of the emptiness of essential nature. They do not engage with the notion that the emptiness of essential nature is permanent, do not engage with the notion that the emptiness of essential nature is impermanent, do not engage with the notion that the emptiness of essential nature is happiness, do not engage with the notion that the emptiness of essential nature is suffering, do not engage with the notion that the emptiness of essential nature is self, do not engage with the notion that the emptiness of essential nature is nonself, do not engage with the notion that the emptiness of essential nature is at peace, do not engage with the notion that the emptiness of essential nature is not at peace, do not engage with the notion that the emptiness of essential nature is empty, do not engage with the notion that the emptiness of essential nature is not empty, do not engage with the notion that the emptiness of essential nature has a sign, do not engage with the notion that the emptiness of essential nature is signless, do not engage with the notion that the emptiness of essential nature is with wishes, do not engage with the notion that the emptiness of essential nature is wishless, do not engage with the notion that the emptiness of essential nature is void, and do not engage with the notion that the emptiness of essential nature is not void. They do not engage with the emptiness of an essential nature of nonentities. They do not engage with a mental image of the emptiness of an essential nature of nonentities. They do not engage with the notion that the emptiness of an essential nature of nonentities is permanent, do not engage with the notion that the emptiness of an essential nature of nonentities is impermanent, do not engage with the notion that the emptiness of an essential nature of nonentities is happiness, do not engage with the notion that the emptiness of an essential nature of nonentities is suffering, do not engage with the notion that the emptiness of an essential nature of nonentities is self, do not engage with the notion that the emptiness of an essential nature of nonentities is nonself, do not engage with the notion that the emptiness of an essential nature of nonentities is at peace, do not engage with the notion that the emptiness of an essential nature of nonentities is not at peace, do not engage with the notion that the emptiness of an essential nature of nonentities is empty, do not engage with the notion that the emptiness of an essential nature of nonentities is not empty, do not engage with the notion that the emptiness of an essential nature of nonentities has a sign, [F.159.a] do not engage with the notion that the emptiness of an essential nature of nonentities is signless, do not engage with the notion that the emptiness of an essential nature of nonentities is with wishes, do not engage with the notion that the emptiness of an essential nature of nonentities is wishless, do not engage with the notion that the emptiness of an essential nature of nonentities is void, and do not engage with the notion that the emptiness of an essential nature of nonentities is not void.

6.­133

“They do not engage with the applications of mindfulness. They do not engage with mental images of the applications of mindfulness. They do not engage with the notion that the applications of mindfulness are permanent, do not engage with the notion that the applications of mindfulness are impermanent, do not engage with the notion that the applications of mindfulness are happiness, do not engage with the notion that the applications of mindfulness are suffering, do not engage with the notion that the applications of mindfulness are self, do not engage with the notion that the applications of mindfulness are nonself, do not engage with the notion that the applications of mindfulness are at peace, do not engage with the notion that the applications of mindfulness are not at peace, do not engage with the notion that the applications of mindfulness are empty, do not engage with the notion that the applications of mindfulness are not empty, do not engage with the notion that the applications of mindfulness have a sign, do not engage with the notion that the applications of mindfulness are signless, do not engage with the notion that the applications of mindfulness are with wishes, do not engage with the notion that the applications of mindfulness are wishless, do not engage with the notion that the applications of mindfulness are void, and do not engage with the notion that the applications of mindfulness are not void. They do not engage with the correct exertions. They do not engage with mental images of the correct exertions. They do not engage with the notion that the correct exertions are permanent, do not engage with the notion that the correct exertions are impermanent, do not engage with the notion that the correct exertions are happiness, do not engage with the notion that the correct exertions [F.159.b] are suffering, do not engage with the notion that the correct exertions are self, do not engage with the notion that the correct exertions are nonself, do not engage with the notion that the correct exertions are at peace, do not engage with the notion that the correct exertions are not at peace, do not engage with the notion that the correct exertions are empty, do not engage with the notion that the correct exertions are not empty, do not engage with the notion that the correct exertions have a sign, do not engage with the notion that the correct exertions are signless, do not engage with the notion that the correct exertions are with wishes, do not engage with the notion that the correct exertions are wishless, do not engage with the notion that the correct exertions are void, and do not engage with the notion that the correct exertions are not void. They do not engage with the supports for miraculous ability. They do not engage with mental images of the supports for miraculous ability. They do not engage with the notion that the supports for miraculous ability are permanent, do not engage with the notion that the supports for miraculous ability are impermanent, do not engage with the notion that the supports for miraculous ability are happiness, do not engage with the notion that the supports for miraculous ability are suffering, do not engage with the notion that the supports for miraculous ability are self, do not engage with the notion that the supports for miraculous ability are nonself, do not engage with the notion that the supports for miraculous ability are at peace, do not engage with the notion that the supports for miraculous ability are not at peace, do not engage with the notion that the supports for miraculous ability are empty, do not engage with the notion that the supports for miraculous ability are not empty, do not engage with the notion that the supports for miraculous ability have a sign, do not engage with the notion that the supports for miraculous ability are signless, do not engage with the notion that the supports for miraculous ability are with wishes, do not engage with the notion that the supports for miraculous ability are wishless, do not engage with the notion that the supports for miraculous ability are void, and do not engage with the notion that the supports for miraculous ability are not void. [F.160.a] They do not engage with the faculties. They do not engage with mental images of the faculties. They do not engage with the notion that the faculties are permanent, do not engage with the notion that the faculties are impermanent, do not engage with the notion that the faculties are happiness, do not engage with the notion that the faculties are suffering, do not engage with the notion that the faculties are self, do not engage with the notion that the faculties are nonself, do not engage with the notion that the faculties are at peace, do not engage with the notion that the faculties are not at peace, do not engage with the notion that the faculties are empty, do not engage with the notion that the faculties are not empty, do not engage with the notion that the faculties have a sign, do not engage with the notion that the faculties are signless, do not engage with the notion that the faculties are with wishes, do not engage with the notion that the faculties are wishless, do not engage with the notion that the faculties are void, and do not engage with the notion that the faculties are not void. They do not engage with the powers. They do not engage with mental images of the powers. They do not engage with the notion that the powers are permanent, do not engage with the notion that the powers are impermanent, do not engage with the notion that the powers are happiness, do not engage with the notion that the powers are suffering, do not engage with the notion that the powers are self, do not engage with the notion that the powers are nonself, do not engage with the notion that the powers are at peace, do not engage with the notion that the powers are not at peace, do not engage with the notion that the powers are empty, do not engage with the notion that the powers are not empty, do not engage with the notion that the powers have a sign, do not engage with the notion that the powers are signless, do not engage with the notion that the powers are with wishes, do not engage with the notion that the powers are wishless, do not engage with the notion that the powers are void, and do not engage with the notion that the powers are not void. They do not engage with the branches of enlightenment. They do not engage with mental images of the branches of enlightenment. They do not engage with the notion that the branches of enlightenment are permanent, do not engage with the notion that the branches of enlightenment are impermanent, do not engage with [F.160.b] the notion that the branches of enlightenment are happiness, do not engage with the notion that the branches of enlightenment are suffering, do not engage with the notion that the branches of enlightenment are self, do not engage with the notion that the branches of enlightenment are nonself, do not engage with the notion that the branches of enlightenment are at peace, do not engage with the notion that the branches of enlightenment are not at peace, do not engage with the notion that the branches of enlightenment are empty, do not engage with the notion that the branches of enlightenment are not empty, do not engage with the notion that the branches of enlightenment have a sign, do not engage with the notion that the branches of enlightenment are signless, do not engage with the notion that the branches of enlightenment are with wishes, do not engage with the notion that the branches of enlightenment are wishless, do not engage with the notion that the branches of enlightenment are void, and do not engage with the notion that the branches of enlightenment are not void. They do not engage with the noble eightfold path. They do not engage with a mental image of the noble eightfold path. They do not engage with the notion that the noble eightfold path is permanent, do not engage with the notion that the noble eightfold path is impermanent, do not engage with the notion that the noble eightfold path is happiness, do not engage with the notion that the noble eightfold path is suffering, do not engage with the notion that the noble eightfold path is self, do not engage with the notion that the noble eightfold path is nonself, do not engage with the notion that the noble eightfold path is at peace, do not engage with the notion that the noble eightfold path is not at peace, do not engage with the notion that the noble eightfold path is empty, do not engage with the notion that the noble eightfold path is not empty, do not engage with the notion that the noble eightfold path has a sign, do not engage with the notion that the noble eightfold path is signless, do not engage with the notion that the noble eightfold path [F.161.a] is with wishes, do not engage with the notion that the noble eightfold path is wishless, do not engage with the notion that the noble eightfold path is void, and do not engage with the notion that the noble eightfold path is not void.

6.­134

“They do not engage with the truths of the noble ones. They do not engage with mental images of the truths of the noble ones. They do not engage with the notion that the truths of the noble ones are permanent, do not engage with the notion that the truths of the noble ones are impermanent, do not engage with the notion that the truths of the noble ones are happiness, do not engage with the notion that the truths of the noble ones are suffering, do not engage with the notion that the truths of the noble ones are self, do not engage with the notion that the truths of the noble ones are nonself, do not engage with the notion that the truths of the noble ones are at peace, do not engage with the notion that the truths of the noble ones are not at peace, do not engage with the notion that the truths of the noble ones are empty, do not engage with the notion that the truths of the noble ones are not empty, do not engage with the notion that the truths of the noble ones have a sign, do not engage with the notion that the truths of the noble ones are signless, do not engage with the notion that the truths of the noble ones are with wishes, do not engage with the notion that the truths of the noble ones are wishless, do not engage with the notion that the truths of the noble ones are void, and do not engage with the notion that the truths of the noble ones are not void. They do not engage with the meditative concentrations. They do not engage with mental images of the meditative concentrations. They do not engage with the notion that the meditative concentrations are permanent, do not engage with the notion that the meditative concentrations are impermanent, do not engage with the notion that the meditative concentrations are happiness, do not engage with the notion that the meditative concentrations are suffering, do not engage with the notion that the meditative concentrations are self, do not engage with the notion that the meditative concentrations are nonself, [F.161.b] do not engage with the notion that the meditative concentrations are at peace, do not engage with the notion that the meditative concentrations are not at peace, do not engage with the notion that the meditative concentrations are empty, do not engage with the notion that the meditative concentrations are not empty, do not engage with the notion that the meditative concentrations have a sign, do not engage with the notion that the meditative concentrations are signless, do not engage with the notion that the meditative concentrations are with wishes, do not engage with the notion that the meditative concentrations are wishless, do not engage with the notion that the meditative concentrations are void, and do not engage with the notion that the meditative concentrations are not void. They do not engage with the immeasurable attitudes. They do not engage with mental images of the immeasurable attitudes. They do not engage with the notion that the immeasurable attitudes are permanent, do not engage with the notion that the immeasurable attitudes are impermanent, do not engage with the notion that the immeasurable attitudes are happiness, do not engage with the notion that the immeasurable attitudes are suffering, do not engage with the notion that the immeasurable attitudes are self, do not engage with the notion that the immeasurable attitudes are nonself, do not engage with the notion that the immeasurable attitudes are at peace, do not engage with the notion that the immeasurable attitudes are not at peace, do not engage with the notion that the immeasurable attitudes are empty, do not engage with the notion that the immeasurable attitudes are not empty, do not engage with the notion that the immeasurable attitudes have a sign, do not engage with the notion that the immeasurable attitudes are signless, do not engage with the notion that the immeasurable attitudes are with wishes, do not engage with the notion that the immeasurable attitudes are wishless, do not engage with the notion that the immeasurable attitudes are void, and do not engage with the notion that the immeasurable attitudes are not void. They do not engage with the formless absorptions. They do not engage with mental images of the formless absorptions. They do not engage with the notion that the formless absorptions are permanent, do not engage with the notion that the formless absorptions are impermanent, do not engage with the notion that [F.162.a] the formless absorptions are happiness, do not engage with the notion that the formless absorptions are suffering, do not engage with the notion that the formless absorptions are self, do not engage with the notion that the formless absorptions are nonself, do not engage with the notion that the formless absorptions are at peace, do not engage with the notion that the formless absorptions are not at peace, do not engage with the notion that the formless absorptions are empty, do not engage with the notion that the formless absorptions are not empty, do not engage with the notion that the formless absorptions have a sign, do not engage with the notion that the formless absorptions are signless, do not engage with the notion that the formless absorptions are with wishes, do not engage with the notion that the formless absorptions are wishless, do not engage with the notion that the formless absorptions are void, and do not engage with the notion that the formless absorptions are not void. They do not engage with the liberations. They do not engage with mental images of the liberations. They do not engage with the notion that the liberations are permanent, do not engage with the notion that the liberations are impermanent, do not engage with the notion that the liberation are happiness, do not engage with the notion that the liberations are suffering, do not engage with the notion that the liberations are self, do not engage with the notion that the liberations are nonself, do not engage with the notion that the liberations are at peace, do not engage with the notion that the liberations are not at peace, do not engage with the notion that the liberations are empty, do not engage with the notion that the liberations are not empty, do not engage with the notion that the liberations have a sign, [F.162.b] do not engage with the notion that the liberations are signless, do not engage with the notion that the liberations are with wishes, do not engage with the notion that the liberations are wishless, do not engage with the notion that the liberations are void, and do not engage with the notion that the liberations are not void. They do not engage with the serial steps of meditative absorption. They do not engage with mental images of the serial steps of meditative absorption. They do not engage with the notion that the serial steps of meditative absorption are permanent, do not engage with the notion that the serial steps of meditative absorption are impermanent, do not engage with the notion that the serial steps of meditative absorption are happiness, do not engage with the notion that the serial steps of meditative absorption are suffering, do not engage with the notion that the serial steps of meditative absorption are self, do not engage with the notion that the serial steps of meditative absorption are nonself, do not engage with the notion that the serial steps of meditative absorption are at peace, do not engage with the notion that the serial steps of meditative absorption are not at peace, do not engage with the notion that the serial steps of meditative absorption are empty, do not engage with the notion that the serial steps of meditative absorption are not empty, do not engage with the notion that the serial steps of meditative absorption have a sign, do not engage with the notion that the serial steps of meditative absorption are signless, do not engage with the notion that the serial steps of meditative absorption are with wishes, do not engage with the notion that the serial steps of meditative absorption are wishless, do not engage with the notion that the serial steps of meditative absorption are void, and do not engage with the notion that the serial steps of meditative absorption are not void. They do not engage with the emptiness, [F.163.a] signlessness, and wishlessness gateways to liberation. They do not engage with mental images of the emptiness, signlessness, and wishlessness gateways to liberation. They do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are permanent, do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are impermanent, do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are happiness, do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are suffering, do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are self, do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are nonself, do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are at peace, do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are not at peace, do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are empty, do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are not empty, do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation have a sign, do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are signless, do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are with wishes, do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are wishless, do not engage with the notion that the emptiness, signlessness, and wishlessness [F.163.b] gateways to liberation are void, and do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are not void. They do not engage with the extrasensory powers. They do not engage with mental images of the extrasensory powers. They do not engage with the notion that the extrasensory powers are permanent, do not engage with the notion that the extrasensory powers are impermanent, do not engage with the notion that the extrasensory powers are happiness, do not engage with the notion that the extrasensory powers are suffering, do not engage with the notion that the extrasensory powers are self, do not engage with the notion that the extrasensory powers are nonself, do not engage with the notion that the extrasensory powers are at peace, do not engage with the notion that the extrasensory powers are not at peace, do not engage with the notion that the extrasensory powers are empty, do not engage with the notion that the extrasensory powers are not empty, do not engage with the notion that the extrasensory powers have a sign, do not engage with the notion that the extrasensory powers are signless, do not engage with the notion that the extrasensory powers are with wishes, do not engage with the notion that the extrasensory powers are wishless, do not engage with the notion that the extrasensory powers are void, and do not engage with the notion that the extrasensory powers are not void. They do not engage with the meditative stabilities. They do not engage with mental images of the meditative stabilities. They do not engage with the notion that the meditative stabilities are permanent, do not engage with the notion that the meditative stabilities are impermanent, do not engage with the notion that the meditative stabilities are happiness, do not engage with the notion that the meditative stabilities are suffering, do not engage with the notion that the meditative stabilities are self, do not engage with the notion that the meditative stabilities are nonself, do not engage with the notion that the meditative stabilities are at peace, do not engage with the notion that the meditative stabilities are not at peace, do not engage with the notion that the meditative stabilities are empty, do not engage with the notion that the meditative stabilities [F.164.a] are not empty, do not engage with the notion that the meditative stabilities have a sign, do not engage with the notion that the meditative stabilities are signless, do not engage with the notion that the meditative stabilities are with wishes, do not engage with the notion that the meditative stabilities are wishless, do not engage with the notion that the meditative stabilities are void, and do not engage with the notion that the meditative stabilities are not void. They do not engage with the dhāraṇī gateways. They do not engage with mental images of the dhāraṇī gateways. They do not engage with the notion that the dhāraṇī gateways are permanent, do not engage with the notion that the dhāraṇī gateways are impermanent, do not engage with the notion that the dhāraṇī gateways are happiness, do not engage with the notion that the dhāraṇī gateways are suffering, do not engage with the notion that the dhāraṇī gateways are self, do not engage with the notion that the dhāraṇī gateways are nonself, do not engage with the notion that the dhāraṇī gateways are at peace, do not engage with the notion that the dhāraṇī gateways are not at peace, do not engage with the notion that the dhāraṇī gateways are empty, do not engage with the notion that the dhāraṇī gateways are not empty, do not engage with the notion that the dhāraṇī gateways have a sign, do not engage with the notion that the dhāraṇī gateways are signless, do not engage with the notion that the dhāraṇī gateways are with wishes, do not engage with the notion that the dhāraṇī gateways are wishless, do not engage with the notion that the dhāraṇī gateways are void, and do not engage with the notion that the dhāraṇī gateways are not void.

6.­135

“They do not engage with the powers of the tathāgatas. They do not engage with mental images of the powers of the tathāgatas. They do not engage with the notion that the powers of the tathāgatas are permanent, do not engage with the notion that the powers of the tathāgatas are impermanent, do not engage with the notion that the powers of the tathāgatas are happiness, do not engage with the notion that the powers of the tathāgatas are suffering, do not engage with the notion that the powers of the tathāgatas [F.164.b] are self, do not engage with the notion that the powers of the tathāgatas are nonself, do not engage with the notion that the powers of the tathāgatas are at peace, do not engage with the notion that the powers of the tathāgatas are not at peace, do not engage with the notion that the powers of the tathāgatas are empty, do not engage with the notion that the powers of the tathāgatas are not empty, do not engage with the notion that the powers of the tathāgatas have a sign, do not engage with the notion that the powers of the tathāgatas are signless, do not engage with the notion that the powers of the tathāgatas are with wishes, do not engage with the notion that the powers of the tathāgatas are wishless, do not engage with the notion that the powers of the tathāgatas are void, and do not engage with the notion that the powers of the tathāgatas are not void. They do not engage with the fearlessnesses. They do not engage with mental images of the fearlessnesses. They do not engage with the notion that the fearlessnesses are permanent, do not engage with the notion that the fearlessnesses are impermanent, do not engage with the notion that the fearlessnesses are happiness, do not engage with the notion that the fearlessnesses are suffering, do not engage with the notion that the fearlessnesses are self, do not engage with the notion that the fearlessnesses are nonself, do not engage with the notion that the fearlessnesses are at peace, do not engage with the notion that the fearlessnesses are not at peace, do not engage with the notion that the fearlessnesses are empty, do not engage with the notion that the fearlessnesses are not empty, do not engage with the notion that the fearlessnesses have a sign, do not engage with the notion that the fearlessnesses are signless, do not engage with the notion that the fearlessnesses are with wishes, do not engage with the notion that the fearlessnesses are wishless, do not engage with the notion that the fearlessnesses are void, and do not engage with the notion that the fearlessnesses are not void. They do not engage with [F.165.a] the kinds of exact knowledge. They do not engage with mental images of the kinds of exact knowledge. They do not engage with the notion that the kinds of exact knowledge are permanent, do not engage with the notion that the kinds of exact knowledge are impermanent, do not engage with the notion that the kinds of exact knowledge are happiness, do not engage with the notion that the kinds of exact knowledge are suffering, do not engage with the notion that the kinds of exact knowledge are self, do not engage with the notion that the kinds of exact knowledge are nonself, do not engage with the notion that the kinds of exact knowledge are at peace, do not engage with the notion that the kinds of exact knowledge are not at peace, do not engage with the notion that the kinds of exact knowledge are empty, do not engage with the notion that the kinds of exact knowledge are not empty, do not engage with the notion that the kinds of exact knowledge have a sign, do not engage with the notion that the kinds of exact knowledge are signless, do not engage with the notion that the kinds of exact knowledge are with wishes, do not engage with the notion that the kinds of exact knowledge are wishless, do not engage with the notion that the kinds of exact knowledge are void, and do not engage with the notion that the kinds of exact knowledge are not void. They do not engage with great compassion. They do not engage with a mental image of great compassion. They do not engage with the notion that great compassion is permanent, do not engage with the notion that great compassion is impermanent, do not engage with the notion that great compassion is happiness, do not engage with the notion that great compassion is suffering, do not engage with the notion that great compassion is self, do not engage with the notion that great compassion is nonself, do not engage with the notion that great compassion is at peace, do not engage with the notion that great compassion is not at peace, do not engage with the notion that great compassion is empty, do not engage with the notion that great compassion is not empty, do not engage with the notion that great compassion has a sign, do not engage with the notion that great [F.165.b] compassion is signless, do not engage with the notion that great compassion is with wishes, do not engage with the notion that great compassion is wishless, do not engage with the notion that great compassion is void, and do not engage with the notion that great compassion is not void. They do not engage with the distinct qualities of the buddhas. They do not engage with mental images of the distinct qualities of the buddhas. They do not engage with the notion that the distinct qualities of the buddhas are permanent, do not engage with the notion that the distinct qualities of the buddhas are impermanent, do not engage with the notion that the distinct qualities of the buddhas are happiness, do not engage with the notion that the distinct qualities of the buddhas are suffering, do not engage with the notion that the distinct qualities of the buddhas are self, do not engage with the notion that the distinct qualities of the buddhas are nonself, do not engage with the notion that the distinct qualities of the buddhas are at peace, do not engage with the notion that the distinct qualities of the buddhas are not at peace, do not engage with the notion that the distinct qualities of the buddhas are empty, do not engage with the notion that the distinct qualities of the buddhas are not empty, do not engage with the notion that the kinds of exact knowledge have a sign, do not engage with the notion that the distinct qualities of the buddhas are signless, do not engage with the notion that the distinct qualities of the buddhas are with wishes, do not engage with the notion that the distinct qualities of the buddhas are wishless, do not engage with the notion that the distinct qualities of the buddhas are void, and do not engage with the notion that the distinct qualities of the buddhas are not void. [F.166.a] [B13]

6.­136

“If you ask why, Venerable Śāradvatīputra, it is because that emptiness of physical forms is not physical forms. Physical forms are not other than emptiness, nor is emptiness other than physical forms. Emptiness is indeed physical forms, and physical forms are indeed emptiness. That emptiness of feelings is not feelings. Feelings are not other than emptiness, nor is emptiness other than feelings. Emptiness is indeed feelings, and feelings are indeed emptiness. That emptiness of perceptions is not perceptions. Perceptions are not other than emptiness, nor is emptiness other than perceptions. Emptiness is indeed perceptions, and perceptions are indeed emptiness. That emptiness of formative predispositions is not formative predispositions. Formative predispositions are not other than emptiness, nor is emptiness other than formative predispositions. Emptiness is indeed formative predispositions, and formative predispositions are indeed emptiness. That emptiness of consciousness is not consciousness. Consciousness is not other than emptiness, nor is emptiness other than consciousness. Emptiness is indeed consciousness, and consciousness is indeed emptiness.

6.­137

“That emptiness of the eyes is not the eyes. The eyes are not other than emptiness, nor is emptiness other than the eyes. Emptiness is indeed the eyes, and the eyes are indeed emptiness. That emptiness of the ears is not the ears. The ears are not other than emptiness, nor is emptiness other than the ears. Emptiness is indeed the ears, and the ears are indeed emptiness. That emptiness of the nose is not the nose. The nose is not other than emptiness, nor is emptiness other than [F.166.b] the nose. Emptiness is indeed the nose, and the nose is indeed emptiness. That emptiness of the tongue is not the tongue. The tongue is not other than emptiness, nor is emptiness other than the tongue. Emptiness is indeed the tongue, and the tongue is indeed emptiness. That emptiness of the body is not the body. The body is not other than emptiness, nor is emptiness other than the body. Emptiness is indeed the body, and the body is indeed emptiness. That emptiness of the mental faculty is not the mental faculty. The mental faculty is not other than emptiness, nor is emptiness other than the mental faculty. Emptiness is indeed the mental faculty, and the mental faculty is indeed emptiness.

6.­138

“That emptiness of sights is not sights. Sights are not other than emptiness, nor is emptiness other than sights. Emptiness is indeed sights, and sights are indeed emptiness. That emptiness of sounds is not sounds. Sounds are not other than emptiness, nor is emptiness other than sounds. Emptiness is indeed sounds, and sound are indeed emptiness. That emptiness of odors is not odors. Odors are not other than emptiness, nor is emptiness other than odors. Emptiness is indeed odors, and odors are indeed emptiness. That emptiness of tastes is not tastes. Tastes are not other than emptiness, nor is emptiness other than tastes. Emptiness is indeed tastes, and tastes are indeed emptiness. That emptiness of tangibles is not tangibles. Tangibles are not other than emptiness, nor is emptiness other than tangibles. Emptiness is indeed tangibles, and tangibles are indeed emptiness. That emptiness of mental phenomena is not mental phenomena. Mental phenomena are not other than emptiness, nor is emptiness other than mental phenomena. [F.167.a] Emptiness is indeed mental phenomena, and mental phenomena are indeed emptiness.

6.­139

“That emptiness of the sensory element of the eyes is not the sensory element of the eyes. The sensory element of the eyes is not other than emptiness, nor is emptiness other than the sensory element of the eyes. Emptiness is indeed the sensory element of the eyes, and the sensory element of the eyes is indeed emptiness. That emptiness of the sensory element of sights is not the sensory element of sights. The sensory element of sights is not other than emptiness, nor is emptiness other than the sensory element of sights. Emptiness is indeed the sensory element of sights, and the sensory element of sights is indeed emptiness. That emptiness of the sensory element of visual consciousness is not the sensory element of visual consciousness. The sensory element of visual consciousness is not other than emptiness, nor is emptiness other than the sensory element of visual consciousness. Emptiness is indeed the sensory element of visual consciousness, and the sensory element of visual consciousness is indeed emptiness.

6.­140

“That emptiness of the sensory element of the ears is not the sensory element of the ears. The sensory element of the ears is not other than emptiness, nor is emptiness other than the sensory element of the ears. Emptiness is indeed the sensory element of the ears, and the sensory element of the ears is indeed emptiness. That emptiness of the sensory element of sounds is not the sensory element of sounds. The sensory element of sounds is not other than emptiness, nor is emptiness other than the sensory element of sounds. Emptiness is indeed the sensory element of sounds, and the sensory element of sounds is indeed emptiness. That emptiness of the sensory element of auditory consciousness is not the sensory element of auditory consciousness. The sensory element of auditory consciousness is not other than emptiness, nor is emptiness other than the sensory element of auditory consciousness. [F.167.b] Emptiness is indeed the sensory element of auditory consciousness, and the sensory element of auditory consciousness is indeed emptiness.

6.­141

“That emptiness of the sensory element of the nose is not the sensory element of the nose. The sensory element of the nose is not other than emptiness, nor is emptiness other than the sensory element of the nose. Emptiness is indeed the sensory element of the nose, and the sensory element of the nose is indeed emptiness. That emptiness of the sensory element of odors is not the sensory element of odors. The sensory element of odors is not other than emptiness, nor is emptiness other than the sensory element of odors. Emptiness is indeed the sensory element of odors, and the sensory element of odors is indeed emptiness. That emptiness of the sensory element of olfactory consciousness is not the sensory element of olfactory consciousness. The sensory element of olfactory consciousness is not other than emptiness, nor is emptiness other than the sensory element of olfactory consciousness. Emptiness is indeed the sensory element of olfactory consciousness, and the sensory element of olfactory consciousness is indeed emptiness.

6.­142

“That emptiness of the sensory element of the tongue is not the sensory element of the tongue. The sensory element of the tongue is not other than emptiness, nor is emptiness other than the sensory element of the tongue. Emptiness is indeed the sensory element of the tongue, and the sensory element of the tongue is indeed emptiness. That emptiness of the sensory element of tastes is not the sensory element of tastes. The sensory element of tastes is not other than emptiness, nor is emptiness other than the sensory element of tastes. Emptiness is indeed the sensory element of tastes, and the sensory element of tastes is indeed emptiness. That emptiness of the sensory element of gustatory consciousness is not the sensory element of gustatory consciousness. The sensory element of gustatory consciousness is not other than emptiness, nor is emptiness other than the sensory element of gustatory consciousness. Emptiness is indeed the sensory element of gustatory consciousness, and the sensory element of gustatory consciousness [F.168.a] is indeed emptiness.

6.­143

“That emptiness of the sensory element of the body is not the sensory element of the body. The sensory element of the body is not other than emptiness, nor is emptiness other than the sensory element of the body. Emptiness is indeed the sensory element of the body, and the sensory element of the body is indeed emptiness. That emptiness of the sensory element of tangibles is not the sensory element of tangibles. The sensory element of tangibles is not other than emptiness, nor is emptiness other than the sensory element of tangibles. Emptiness is indeed the sensory element of tangibles, and the sensory element of tangibles is indeed emptiness. That emptiness of the sensory element of tactile consciousness is not the sensory element of tactile consciousness. The sensory element of tactile consciousness is not other than emptiness, nor is emptiness other than the sensory element of tactile consciousness. Emptiness is indeed the sensory element of tactile consciousness, and the sensory element of tactile consciousness is indeed emptiness.

6.­144

“That emptiness of the sensory element of the mental faculty is not the sensory element of the mental faculty. The sensory element of the mental faculty is not other than emptiness, nor is emptiness other than the sensory element of the mental faculty. Emptiness is indeed the sensory element of the mental faculty, and the sensory element of the mental faculty is indeed emptiness. That emptiness of the sensory element of mental phenomena is not the sensory element of mental phenomena. The sensory element of mental phenomena is not other than emptiness, nor is emptiness other than the sensory element of mental phenomena. Emptiness is indeed the sensory element of mental phenomena, and the sensory element of mental phenomena is indeed emptiness. That emptiness of the sensory element of mental consciousness is not the sensory element of mental consciousness. The sensory element of mental consciousness is not other than emptiness, nor is emptiness other than the sensory element of mental consciousness. Emptiness [F.168.b] is indeed the sensory element of mental consciousness, and the sensory element of mental consciousness is indeed emptiness.

6.­145

“That emptiness of the earth element is not the earth element. The earth element is not other than emptiness, nor is emptiness other than the earth element. Emptiness is indeed the earth element, and the earth element is indeed emptiness. That emptiness of the water element is not the water element. The water element is not other than emptiness, nor is emptiness other than the water element. Emptiness is indeed the water element, and the water element is indeed emptiness. That emptiness of the fire element is not the fire element. The fire element is not other than emptiness, nor is emptiness other than the fire element. Emptiness is indeed the fire element, and the fire element is indeed emptiness. That emptiness of the wind element is not the wind element. The wind element is not other than emptiness, nor is emptiness other than the wind element. Emptiness is indeed the wind element, and the wind element is indeed emptiness. That emptiness of the space element is not the space element. The space element is not other than emptiness, nor is emptiness other than the space element. Emptiness is indeed the space element, and the space element is indeed emptiness. That emptiness of the consciousness element is not the consciousness element. The consciousness element is not other than emptiness, nor is emptiness other than the consciousness element. Emptiness is indeed the consciousness element, and the consciousness element is indeed emptiness.

6.­146

“That emptiness of ignorance is not ignorance. Ignorance is not other [F.169.a] than emptiness, nor is emptiness other than ignorance. Emptiness is indeed ignorance, and ignorance is indeed emptiness. That emptiness of formative predispositions is not the formative predispositions. Formative predispositions are not other than emptiness, nor is emptiness other than formative predispositions. Emptiness is indeed formative predispositions, and formative predispositions are indeed emptiness. That emptiness of consciousness is not consciousness. Consciousness is not other than emptiness, nor is emptiness other than consciousness. Emptiness is indeed consciousness, and consciousness is indeed emptiness. That emptiness of name and form is not name and form. Name and form are not other than emptiness, nor is emptiness other than name and form. Emptiness is indeed name and form, and name and form are indeed emptiness. That emptiness of the six sense fields is not the six sense fields. The six sense fields are not other than emptiness, nor is emptiness other than the six sense fields. Emptiness is indeed the six sense fields, and the six sense fields are indeed emptiness. That emptiness of sensory contact is not sensory contact. Sensory contact is not other than emptiness, nor is emptiness other than sensory contact. Emptiness is indeed sensory contact, and sensory contact is indeed emptiness. That emptiness of sensation is not sensation. Sensation is not other than emptiness, nor is emptiness other than sensation. Emptiness is indeed sensation, and sensation is indeed emptiness. That emptiness of craving is not craving. Craving is not other than emptiness, nor is emptiness other than craving. [F.169.b] Emptiness is indeed craving, and craving is indeed emptiness. That emptiness of grasping is not grasping. Grasping is not other than emptiness, nor is emptiness other than grasping. Emptiness is indeed grasping, and grasping is indeed emptiness. That emptiness of the rebirth process is not the rebirth process. The rebirth process is not other than emptiness, nor is emptiness other than the rebirth process. Emptiness is indeed the rebirth process, and the rebirth process is indeed emptiness. That emptiness of birth is not birth. Birth is not other than emptiness, nor is emptiness other than birth. Emptiness is indeed birth and birth is indeed emptiness. That emptiness of aging and death is not aging and death. Aging and death are not other than emptiness, nor is emptiness other than aging and death. Emptiness is indeed aging and death, and aging and death are indeed emptiness.

6.­147

“That emptiness of the perfection of generosity is not the perfection of generosity. The perfection of generosity is not other than emptiness, nor is emptiness other than the perfection of generosity. Emptiness is indeed the perfection of generosity, and the perfection of generosity is indeed emptiness. That emptiness of the perfection of ethical discipline is not the perfection of ethical discipline. The perfection of ethical discipline is not other than emptiness, nor is emptiness other than the perfection of ethical discipline. Emptiness is indeed the perfection of ethical discipline, and the perfection of ethical discipline is indeed emptiness. That emptiness of the perfection of tolerance is not the perfection of tolerance. The perfection of tolerance is not other than emptiness, nor is emptiness [F.170.a] other than the perfection of tolerance. Emptiness is indeed the perfection of tolerance, and the perfection of tolerance is indeed emptiness. That emptiness of the perfection of perseverance is not the perfection of perseverance. The perfection of perseverance is not other than emptiness, nor is emptiness other than the perfection of perseverance. Emptiness is indeed the perfection of perseverance, and the perfection of perseverance is indeed emptiness. That emptiness of the perfection of meditative concentration is not the perfection of meditative concentration. The perfection of meditative concentration is not other than emptiness, nor is emptiness other than the perfection of meditative concentration. Emptiness is indeed the perfection of meditative concentration, and the perfection of meditative concentration is indeed emptiness. That emptiness of the perfection of wisdom is not the perfection of wisdom. The perfection of wisdom is not other than emptiness, nor is emptiness other than the perfection of wisdom. Emptiness is indeed the perfection of wisdom, and the perfection of wisdom is indeed emptiness.

6.­148

“That emptiness of the emptiness of internal phenomena is not the emptiness of internal phenomena. The emptiness of internal phenomena is not other than emptiness, nor is emptiness other than the emptiness of internal phenomena. Emptiness is indeed the emptiness of internal phenomena, and the emptiness of internal phenomena is indeed emptiness. That emptiness of the emptiness of external phenomena is not the emptiness of external phenomena. The emptiness of external phenomena is not other than emptiness, nor is emptiness other than the emptiness of external phenomena. Emptiness is indeed the emptiness of external phenomena, and the emptiness of external phenomena is indeed emptiness. That emptiness of the emptiness of external and internal phenomena [F.170.b] is not the emptiness of external and internal phenomena. The emptiness of external and internal phenomena is not other than emptiness, nor is emptiness other than the emptiness of external and internal phenomena. Emptiness is indeed the emptiness of external and internal phenomena, and the emptiness of external and internal phenomena is indeed emptiness. That emptiness of the emptiness of emptiness is not the emptiness of emptiness. The emptiness of emptiness is not other than emptiness, nor is emptiness other than the emptiness of emptiness. Emptiness is indeed the emptiness of emptiness, and the emptiness of emptiness is indeed emptiness. That emptiness of the emptiness of great extent is not the emptiness of great extent. The emptiness of great extent is not other than emptiness, nor is emptiness other than the emptiness of great extent. Emptiness is indeed the emptiness of great extent, and the emptiness of great extent is indeed emptiness. That emptiness of the emptiness of ultimate reality is not the emptiness of ultimate reality. The emptiness of ultimate reality is not other than emptiness, nor is emptiness other than the emptiness of ultimate reality. Emptiness is indeed the emptiness of ultimate reality, and the emptiness of ultimate reality is indeed emptiness. That emptiness of the emptiness of conditioned phenomena is not the emptiness of conditioned phenomena. The emptiness of conditioned phenomena is not other than emptiness, nor is emptiness other than the emptiness of conditioned phenomena. Emptiness is indeed the emptiness of conditioned phenomena, and the emptiness of conditioned phenomena is indeed emptiness. That emptiness of the emptiness of unconditioned phenomena is not the emptiness of unconditioned phenomena. The emptiness of unconditioned phenomena is not other than emptiness, nor is emptiness other than the emptiness of unconditioned phenomena. Emptiness is indeed the emptiness of unconditioned phenomena, and the emptiness of unconditioned phenomena is indeed emptiness. That emptiness of the emptiness of the unlimited is not [F.171.a] the emptiness of the unlimited. The emptiness of the unlimited is not other than emptiness, nor is emptiness other than the emptiness of the unlimited. Emptiness is indeed the emptiness of the unlimited, and the emptiness of the unlimited is indeed emptiness. That emptiness of the emptiness of that which has neither beginning nor end is not the emptiness of that which has neither beginning nor end. The emptiness of that which has neither beginning nor end is not other than emptiness, nor is emptiness other than the emptiness of that which has neither beginning nor end. Emptiness is indeed the emptiness of that which has neither beginning nor end, and the emptiness of that which has neither beginning nor end is indeed emptiness. That emptiness of the emptiness of nonexclusion is not the emptiness of nonexclusion. The emptiness of nonexclusion is not other than emptiness, nor is emptiness other than the emptiness of nonexclusion. Emptiness is indeed the emptiness of nonexclusion, and the emptiness of nonexclusion is indeed emptiness. That emptiness of the emptiness of inherent nature is not the emptiness of inherent nature. The emptiness of inherent nature is not other than emptiness, nor is emptiness other than the emptiness of inherent nature. Emptiness is indeed the emptiness of inherent nature, and the emptiness of inherent nature is indeed emptiness. That emptiness of the emptiness of all phenomena is not the emptiness of all phenomena. The emptiness of all phenomena is not other than emptiness, nor is emptiness other than the emptiness of all phenomena. Emptiness is indeed the emptiness of all phenomena, and the emptiness of all phenomena is indeed emptiness. That emptiness of the emptiness of intrinsic defining characteristics is not the emptiness of intrinsic defining characteristics. The emptiness of intrinsic defining characteristics is not other than [F.171.b] emptiness, nor is emptiness other than the emptiness of intrinsic defining characteristics. Emptiness is indeed the emptiness of intrinsic defining characteristics, and the emptiness of intrinsic defining characteristics is indeed emptiness. That emptiness of the emptiness of that which cannot be apprehended is not the emptiness of that which cannot be apprehended. The emptiness of that which cannot be apprehended is not other than emptiness, nor is emptiness other than the emptiness of that which cannot be apprehended. Emptiness is indeed the emptiness of that which cannot be apprehended, and the emptiness of that which cannot be apprehended is indeed emptiness. That emptiness of the emptiness of nonentities is not the emptiness of nonentities. The emptiness of nonentities is not other than emptiness, nor is emptiness other than the emptiness of nonentities. Emptiness is indeed the emptiness of nonentities, and the emptiness of nonentities is indeed emptiness. That emptiness of the emptiness of essential nature is not the emptiness of essential nature. The emptiness of essential nature is not other than emptiness, nor is emptiness other than the emptiness of essential nature. Emptiness is indeed the emptiness of essential nature, and the emptiness of essential nature is indeed emptiness. That emptiness of the emptiness of an essential nature of nonentities is not the emptiness of an essential nature of nonentities. The emptiness of an essential nature of nonentities is not other than emptiness, nor is emptiness other than the emptiness of an essential nature of nonentities. Emptiness is indeed the emptiness of an essential nature of nonentities, and the emptiness of an essential nature of nonentities is indeed emptiness.

6.­149

“That emptiness of the four applications of mindfulness is not the applications of mindfulness. The applications of mindfulness are not other than emptiness, nor is emptiness other than the applications of mindfulness. [F.172.a] Emptiness is indeed the applications of mindfulness, and the applications of mindfulness are indeed emptiness. That emptiness of the four correct exertions is not the correct exertions. The correct exertions are not other than emptiness, nor is emptiness other than the correct exertions. Emptiness is indeed the correct exertions, and the correct exertions are indeed emptiness. That emptiness of the four supports for miraculous ability is not the supports for miraculous ability. The supports for miraculous ability are not other than emptiness, nor is emptiness other than the supports for miraculous ability. Emptiness is indeed the supports for miraculous ability, and the supports for miraculous ability are indeed emptiness. That emptiness of the five faculties is not the faculties. The faculties are not other than emptiness, nor is emptiness other than the faculties. Emptiness is indeed the faculties, and the faculties are indeed emptiness. That emptiness of the five powers is not the powers. The powers are not other than emptiness, nor is emptiness other than the powers. Emptiness is indeed the powers, and the powers are indeed emptiness. That emptiness of the seven branches of enlightenment is not the branches of enlightenment. The branches of enlightenment are not other than emptiness, nor is emptiness other than the branches of enlightenment. Emptiness is indeed the branches of enlightenment, and the branches of enlightenment are indeed emptiness. That emptiness of the noble eightfold path is not the noble eightfold path. The noble eightfold path is not other than emptiness, [F.172.b] nor is emptiness other than the noble eightfold path. Emptiness is indeed the noble eightfold path, and the noble eightfold path is indeed emptiness.

6.­150

“That emptiness of the four meditative concentrations is not the meditative concentrations. The meditative concentrations are not other than emptiness, nor is emptiness other than the meditative concentrations. Emptiness is indeed the meditative concentrations, and the meditative concentrations are indeed emptiness. That emptiness of the four immeasurable attitudes is not the immeasurable attitudes. The immeasurable attitudes are not other than emptiness, nor is emptiness other than the immeasurable attitudes. Emptiness is indeed the immeasurable attitudes, and the immeasurable attitudes are indeed emptiness. That emptiness of the four formless absorptions is not the formless absorptions. The formless absorptions are not other than emptiness, nor is emptiness other than the formless absorptions. Emptiness is indeed the formless absorptions, and the formless absorptions are indeed emptiness. That emptiness of the eight liberations is not the liberations. The liberations are not other than emptiness, nor is emptiness other than the liberations. Emptiness is indeed [F.173.a] the liberations, and the liberations are indeed emptiness. That emptiness of the nine serial steps of meditative absorption is not the serial steps of meditative absorption. The serial steps of meditative absorption are not other than emptiness, nor is emptiness other than the serial steps of meditative absorption. Emptiness is indeed the serial steps of meditative absorption, and the serial steps of meditative absorption are indeed emptiness. That emptiness of the emptiness, signlessness, and wishlessness gateways is not the emptiness, signlessness, and wishlessness gateways. The emptiness, signlessness, and wishlessness gateways are not other than emptiness, nor is emptiness other than the emptiness, signlessness, and wishlessness gateways. Emptiness is indeed the emptiness, signlessness, and wishlessness gateways, and the emptiness, signlessness, and wishlessness gateways are indeed emptiness. That emptiness of the six extrasensory powers is not the extrasensory powers. The extrasensory powers are not other than emptiness, nor is emptiness other than the extrasensory powers. Emptiness is indeed the extrasensory powers, and the extrasensory powers are indeed emptiness. That emptiness of the meditative stabilities is not the meditative stabilities. The meditative stabilities are not other than emptiness, nor is emptiness other than [F.173.b] the meditative stabilities. Emptiness is indeed the meditative stabilities, and the meditative stabilities are indeed emptiness. That emptiness of the dhāraṇī gateways is not the dhāraṇī gateways. The dhāraṇī gateways are not other than emptiness, nor is emptiness other than the dhāraṇī gateways. Emptiness is indeed the dhāraṇī gateways and the dhāraṇī gateways are indeed emptiness.

6.­151

“That emptiness of the ten powers of the tathāgatas is not the powers of the tathāgatas. the powers of the tathāgatas are not other than emptiness, nor is emptiness other than the powers of the tathāgatas. Emptiness is indeed the powers of the tathāgatas, and the powers of the tathāgatas are indeed emptiness. That emptiness of the four fearlessnesses is not the fearlessnesses. The fearlessnesses are not other than emptiness, nor is emptiness other than the fearlessnesses. Emptiness is indeed the fearlessnesses, and the fearlessnesses are indeed emptiness. That emptiness of the four kinds of exact knowledge is not the kinds of exact knowledge. The kinds of exact knowledge are not other than emptiness, nor is emptiness other than the kinds of exact knowledge. Emptiness is indeed the kinds of exact knowledge, and the kinds of exact knowledge are indeed emptiness. That emptiness of great loving kindness is not great loving kindness. Great loving kindness is not other than emptiness, nor is emptiness other than great loving kindness. Emptiness is indeed great loving kindness, and great loving kindness is indeed emptiness. That emptiness of great compassion [F.174.a] is not great compassion. Great compassion is not other than emptiness, nor is emptiness other than great compassion. Emptiness is indeed great compassion, and great compassion is indeed emptiness. That emptiness of the eighteen distinct qualities of the buddhas is not the distinct qualities of the buddhas. The distinct qualities of the buddhas are not other than emptiness, nor is emptiness other than the distinct qualities of the buddhas. Emptiness is indeed the distinct qualities of the buddhas, and the distinct qualities of the buddhas are indeed emptiness.

6.­152

“That emptiness of knowledge of all the dharmas is not knowledge of all the dharmas. Knowledge of all the dharmas is not other than emptiness, nor is emptiness other than knowledge of all the dharmas.302 Emptiness is indeed knowledge of all the dharmas, and knowledge of all the dharmas is indeed emptiness. That knowledge of the aspects of the path is not the knowledge of the aspects of the path. The knowledge of the aspects of the path is not other than emptiness, nor is emptiness other than the knowledge of the aspects of the path. Emptiness is indeed the knowledge of the aspects of the path, and the knowledge of the aspects of the path is indeed emptiness. That all-aspect omniscience is not all-aspect omniscience. All-aspect omniscience is not other than emptiness, nor is emptiness other than all-aspect omniscience. Emptiness is indeed all-aspect omniscience, and all-aspect omniscience is indeed emptiness.

6.­153

“Venerable Śāradvatīputra, one should know that bodhisattva great beings who practice the [F.174.b] perfection of wisdom in that manner do possess skillful means.

T3808
6.­154

“Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of wisdom in that manner have the good fortune to awaken fully to unsurpassed, perfect, complete enlightenment. Those bodhisattva great beings, even when they are practicing the perfection of wisdom, do not apprehend303 that they are practicing; even when not practicing do not apprehend that they are not practicing; do not apprehend that they are practicing when they practice and not practicing when they do not practice; and do not apprehend that they are neither practicing nor not practicing.”

T3808
6.­155

“Why, Venerable Subhūti,” asked Śāradvatīputra, “when bodhisattva great beings practice the perfection of wisdom, do they not apprehend that they are practicing? Do they not apprehend that they are not practicing even when not practicing? Do they not apprehend that they are practicing when they practice and not practicing when they do not practice? And do they not apprehend that they are neither practicing nor not practicing?”

6.­156

“Venerable Śāradvatīputra,” replied Subhūti, “this is because they do not apprehend an essential nature of the perfection of wisdom. If you ask why, it is because the perfection of wisdom has the essential nature of a nonentity. For this reason, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not apprehend that they are practicing; even when not practicing do not apprehend that they are not practicing; do not apprehend that they are practicing when they practice and not practicing when they do not practice; and do not apprehend that they are neither practicing nor not practicing. If you ask why, it is because they have understood that all phenomena have the essential nature of [F.175.a] a nonentity, so304 they have not appropriated them.

6.­157

“If, when bodhisattva great beings practice the perfection of wisdom in this manner, if they are not disheartened, not intimidated, not afraid, not frightened, and not fearful, then, Venerable Śāradvatīputra, one should know that these bodhisattva great beings are approaching all-aspect omniscience.

T3808
6.­158

“This all-aspect omniscience, furthermore, is without duality and cannot be divided into two because all phenomena have the essential nature of a nonentity.305 It is the meditative stability of bodhisattva great beings named the nonarising of all phenomena. It is spacious, supreme, definitely immeasurable, and it cannot be misappropriated by any śrāvakas or pratyekabuddhas. Bodhisattva great beings who engage in this meditative stability will swiftly awaken fully to unsurpassed, perfect, complete enlightenment.”

T3808
6.­159

“Venerable Subhūti, do bodhisattva great beings who engage with this meditative stability alone swiftly awaken fully to unsurpassed, perfect, complete enlightenment, or are there also other meditative stabilities similar to it?”

6.­160

“Venerable Śāradvatīputra,” replied Subhūti, “bodhisattva great beings engaging in the practice of other meditative stabilities also swiftly awaken fully to unsurpassed, perfect, complete enlightenment.”

6.­161

“Venerable Subhūti, bodhisattva great beings engaging in the practice of which other meditative stabilities also swiftly awaken fully to unsurpassed, perfect, complete enlightenment?”

6.­162

Subhūti replied, “Venerable [F.175.b] Śāradvatīputra, there is the meditative stability of bodhisattva great beings named heroic valor. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named precious seal. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named lion’s play. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named beautiful moon. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named crest of the moon’s victory banner. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named surpassing all phenomena. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named seal of all phenomena. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named surveying the crown pinnacle. Engaging with [F.176.a] this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named certainty in the realm of phenomena. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named crest of certainty’s victory banner.306 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named vajra. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named seal of entry into all phenomena. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named well established as the king of meditative stabilities. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named excellently well established.307 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named well-engaging king of meditative stabilities. Engaging with this meditative stability, bodhisattva great beings [F.176.b] will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named diffusion of light rays. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named without mistakes. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named because of the diffusion of light rays not making mistakes. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named power of effort. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named array of power. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named exalted. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named engaging with certainty in lexical explanations. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully [F.177.a] to unsurpassed, perfect, complete enlightenment. There is the meditative stability named entry into designations. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named observation of spatial directions. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named sealed with the seal. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named unimpaired. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named oceanic seal gathering all phenomena. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named seal of the king.308 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named permeation of space. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named vajra maṇḍala. Engaging with this meditative stability, [F.177.b] bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named purified of the three spheres.309 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named shoulder ornament of the victory banner’s crest. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named Indra’s crest. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named pursuit of the stream. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named yawning lion. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named stretching lion.310 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named stretching-out lion. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named beyond sequence.311 [F.178.a] Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named without attachment or impediment.312 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named repudiation of afflicted mental states. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named illumination. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named unseeking. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named no fixed abode. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named free from mentation. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named taming the four māras.313 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named stainless lamplight. [F.178.b] Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named boundless light. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named illuminator. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named total illumination. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named pure supremacy.314 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named stainless light. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named bringer of joy. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named lightning lamp. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named inexhaustible. [F.179.a] Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named unvanquished. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named majestic. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named free from extinction. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named unmoving. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named calmed.315 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named imperishable.316 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named lamp of the sun. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named immaculate moon. [F.179.b] Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named clear-eyed.317 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named lamp of wisdom. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named clear appearance. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named moon lamp.318 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named illuminating. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named does what needs to be done. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named glory of transcendental knowledge. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named vajra-like. Engaging with this meditative stability, bodhisattva great beings [F.180.a] will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named stability of mind. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named total illumination. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named well situated. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named jewel cusp. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named seal of the supreme phenomenon. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named sameness of all phenomena. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named renunciation of delight. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named elevated by phenomena.319 Engaging with this meditative stability, [F.180.b] bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named expanded on account of being elevated by phenomena.320 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named jewel state. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named forsaking fights. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named dispersal. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named distinguishing the terms associated with all phenomena. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named determination.321 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named stainless performance. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named [F.181.a] arranging the sameness of letters. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named devoid of letters. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named cutting off the objective support.322 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. [B14]

6.­163

“There is the meditative stability named unmodified. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named aspectless. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named entering into names and signs.323 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named free from activity. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named entering into the ascertainment of names. Engaging with this meditative stability, bodhisattva great beings [F.181.b] will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named a practitioner without a dwelling. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named devoid of darkness. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named endowed with practice. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named unwavering. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named transcendence of the range. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named accumulation of all attributes. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named abiding without mentation. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named abiding with certainty.324 Engaging with this meditative stability, bodhisattva great beings will swiftly [F.182.a] awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named blossoming and vibrance of the flowers of virtue. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named endowed with the branches of enlightenment. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named boundless eloquence. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named boundless lamplight. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named equal to the unequaled. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named transcending all phenomena. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named delineator. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named dispelling doubt. Engaging with [F.182.b] this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named without settled focus.325 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named single array. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named manifest attainment of aspects. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named single aspect. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named nonexclusion of the aspect. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named supreme performance.326 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named comprehension of all bases of existence through realization.327 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability [F.183.a] named entrance to symbols and sounds. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named jewel heart.328 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named unattached to any phenomena. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named array of flashes of lightning. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named forsaking. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named lamp of doctrine. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named lamp of transcendental knowledge. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named manifest attainment of the miraculous ability to not return. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully [F.183.b] to unsurpassed, perfect, complete enlightenment. There is the meditative stability named devoid of vocalic syllables. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named burning lamp. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named purification of defining characteristics. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named nondistinguished.329 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named endowed with a distinct forbearance. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named endowed with all finest aspects. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named endowed with dhāraṇīs. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named [F.184.a] absence of joy with respect to all happiness and suffering. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named inexhaustible cornucopia. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named dhāraṇī intelligence. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named perfect elimination of right and wrong. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named perfect calming of all contradictions and refutations. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named no harmony or disharmony. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named taintless light. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named endowed with the essence. Engaging with this meditative stability, bodhisattva [F.184.b] great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named taintless light of the full moon. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named lightning light. There is the meditative stability named great ornament. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named flash of lightning that does not cause pain.330 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named illuminator in all respects. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named protector of all worlds.331 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named sameness of meditative stability. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named with a dustless and dust-free principle. [F.185.a] Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named convergence in nonaffliction. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named convergence of all afflicted mental states in nonaffliction. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named intent on a dwelling that has not been apprehended. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named abiding in the real nature without mentation. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named self-originated from the vessel.332 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named incinerating all afflicted mental states. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability [F.185.b] named lamp of great transcendental knowledge. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named origin of the ten powers. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named opener of the gateways. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named dispelling the defects of corporeality.333 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named obliterating defects of speech, transforming them as if into space. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named dispelling the defects of speech.334 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named dispelling the defects of the mind. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named thorough investigation.335 Engaging with this meditative stability, [F.186.a] bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named space-like.336 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named space-like and without attachment, hence free and without blemish. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment.

6.­164

“Venerable Śāradvatīputra, these are the meditative stabilities of bodhisattva great beings. Through engaging with those meditative stabilities bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There are also countless and inestimable other meditative stabilities and dhāraṇī gateways, like these, having trained in which bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment.”

6.­165

Then, through the power of the buddhas, the venerable Subhūti said, “Venerable Śāradvatīputra, the tathāgatas, arhats, perfectly complete buddhas of the past have indeed prophesied that those bodhisattva great beings who dwell in those meditative stabilities will fully awaken to unsurpassed, perfect, complete enlightenment. The tathāgatas, arhats, perfectly complete buddhas presently residing and maintaining themselves in the world systems of the ten directions, [F.186.b] numerous as the sand particles in the Gaṅgā River, also prophesy that those bodhisattva great beings will attain unsurpassed, perfect, complete enlightenment.

6.­166

“But still, those bodhisattva great beings do not even observe those meditative stabilities. They do not give rise to conceit on account of those meditative stabilities, thinking, ‘I have been absorbed in meditation. I am absorbed in meditation. I will be absorbed in meditation.’ Those conceptual imaginations are absent and will not arise.”

T3808
6.­167

“Venerable Subhūti, are bodhisattva great beings who dwell in these meditative stabilities prophesied by the tathāgatas, arhats, perfectly complete buddhas?”

6.­168

“Venerable Śāradvatīputra, they are not!” replied Subhūti. “If you ask why, Venerable Śāradvatīputra, it is because it is not that ‘the perfection of wisdom is one thing, the meditative stability another, and the bodhisattva yet another.’ Rather, the perfection of wisdom is itself the meditative stability, the meditative stability is itself the bodhisattva, and the bodhisattvas themselves are the meditative stability.”

T3808
6.­169

“Venerable Subhūti, if it is because it is not that ‘the meditative stability is one thing, and the bodhisattva another,’ and it is not that ‘the bodhisattva is one thing, and the meditative stability another,’ which is to say, if the meditative stability is itself the bodhisattva, and the bodhisattvas are themselves the meditative stability owing to the sameness of all phenomena, is it then possible to teach the meditative stability?”

T3808

“Venerable Śāradvatīputra, it is not!” replied Subhūti.

6.­170

“Venerable Subhūti, do those children of good family [F.187.a] perceive these meditative stabilities?”

T3808

“Venerable Śāradvatīputra, they do not perceive them!” replied Subhūti.

6.­171

“How do they not perceive them?”

T3808

“Because they are without conceptual thought,” replied Subhūti.

6.­172

“How are they without conceptual thought?”

T3808

“They are without conceptual thought because all phenomena are nonexistent,” replied Subhūti. “So it is that those children of good family have no conceptual thoughts regarding those meditative stabilities. For this reason, Venerable Śāradvatīputra, those children of good family do not distinguish those meditative stabilities. They do not perceive them.”

6.­173

“Why, Venerable Subhūti, do they not distinguish and not perceive them?”

“They do not distinguish and do not perceive them because the meditative stabilities are nonexistent, and bodhisattva great beings, also, are nonexistent,” replied Subhūti.

6.­174

Then the Blessed One congratulated the venerable Subhūti: “Excellent, excellent, Subhūti! You have spoken these words eloquently! This is an explanation by one whom I have declared to be supreme among śrāvakas abiding free of conflict. Bodhisattva great beings should also train in the perfection of wisdom in that manner. They should train in the perfection of meditative concentration, should train in the perfection of perseverance, should train in the perfection of tolerance, should train in the perfection of ethical discipline, and should train in the perfection of generosity; should train in the applications of mindfulness, should train in the correct exertions, should train in the supports for miraculous ability, [F.187.b] should train in the faculties, should train in the powers, should train in the branches of enlightenment, and should train in the noble eightfold path; should train in the truths of the noble ones, should train in the meditative concentrations, should train in the immeasurable attitudes, should train in the formless absorptions, should train in the liberations, should train in the serial steps of meditative absorption, should train in the emptiness, signlessness, and wishlessness gateways to liberation, should train in the extrasensory powers, should train in the meditative stabilities, and should train in the dhāraṇī gateways; and should train in the powers of the tathāgatas, should train in the fearlessnesses, should train in the kinds of exact knowledge, should train in great loving kindness, should train in great compassion, and should train in the distinct qualities of the buddhas.”

T3808
6.­175

Then Venerable Śāradvatīputra asked the Blessed One, “Blessed Lord, do bodhisattva great beings, training like that, train in the perfection of wisdom by way of not apprehending anything? Do they train in the perfection of meditative concentration by way of not apprehending anything? Do they train in the perfection of perseverance by way of not apprehending anything? Do they train in the perfection of tolerance by way of not apprehending anything? Do they train in the perfection of ethical discipline by way of not apprehending anything? Do they train in the perfection of generosity by way of not apprehending anything? Do they train in the applications of mindfulness [F.188.a] by way of not apprehending anything? Do they train in the correct exertions by way of not apprehending anything? Do they train in the supports for miraculous ability by way of not apprehending anything? Do they train in the faculties by way of not apprehending anything? Do they train in the powers by way of not apprehending anything? Do they train in the branches of enlightenment by way of not apprehending anything? Do they train in the noble eightfold path by way of not apprehending anything? Do they train in the truths of the noble ones by way of not apprehending anything? Do they train in the meditative concentrations by way of not apprehending anything? Do they train in the immeasurable attitudes by way of not apprehending anything? Do they train in the formless absorptions by way of not apprehending anything? Do they train in the liberations by way of not apprehending anything? Do they train in the serial steps of meditative absorption by way of not apprehending anything? Do they train in the emptiness, signlessness, and wishlessness gateways to liberation by way of not apprehending anything? Do they train in the extrasensory powers by way of not apprehending anything? Do they train in the meditative stabilities by way of not apprehending anything? Do they train in the dhāraṇī gateways by way of not apprehending anything? Do they train in the powers of the tathāgatas by way of not apprehending anything? Do they train in the fearlessnesses by way of not apprehending anything? Do they train in the kinds of exact knowledge by way of not apprehending anything? Do they train in great loving kindness by way of not apprehending anything? Do they train in great compassion by way of not apprehending anything? And do they train in the distinct qualities of the buddhas by way of not apprehending anything?”

6.­176

“Śāradvatīputra,” replied the Blessed One, “bodhisattva great beings, [F.188.b] training like that, do train in the perfection of wisdom by way of not apprehending anything. They do train in the perfection of meditative concentration by way of not apprehending anything. They do train in the perfection of perseverance by way of not apprehending anything. They do train in the perfection of tolerance by way of not apprehending anything. They do train in the perfection of ethical discipline by way of not apprehending anything. They do train in the perfection of generosity by way of not apprehending anything. They do train in the applications of mindfulness by way of not apprehending anything. They do train in the correct exertions by way of not apprehending anything. They do train in the supports for miraculous ability by way of not apprehending anything. They do train in the faculties by way of not apprehending anything. They do train in the powers by way of not apprehending anything. They do train in the branches of enlightenment by way of not apprehending anything. They do train in the noble eightfold path by way of not apprehending anything. They do train in the truths of the noble ones by way of not apprehending anything. They do train in the meditative concentrations by way of not apprehending anything. They do train in the immeasurable attitudes by way of not apprehending anything. They do train in the formless absorptions by way of not apprehending anything. They do train in the liberations by way of not apprehending anything. They do train in the serial steps of meditative absorption by way of not apprehending anything. They do train in the emptiness, signlessness, and wishlessness gateways to liberation by way of not apprehending anything. They do train in the extrasensory powers by way of not apprehending anything. They do train in the meditative stabilities by way of not apprehending anything. They do train in the dhāraṇī [F.189.a] gateways by way of not apprehending anything. They do train in the powers of the tathāgatas by way of not apprehending anything. They do train in the fearlessnesses by way of not apprehending anything. They do train in the kinds of exact knowledge by way of not apprehending anything. They do train in great loving kindness by way of not apprehending anything. They do train in great compassion by way of not apprehending anything. And they do train in the distinct qualities of the buddhas by way of not apprehending anything.

T3808
6.­177

Then Venerable Śāradvatīputra asked, “Blessed Lord, why is it that they do not apprehend?”

T3808

The Blessed One replied, “Owing to utter purity,337 they do not apprehend a self, do not apprehend a being, do not apprehend a life form, do not apprehend a living being, do not apprehend a life, do not apprehend an individual, do not apprehend a person, do not apprehend one born of Manu, do not apprehend a child of Manu, do not apprehend an agent, do not apprehend an experiencer, do not apprehend a knower, and do not apprehend a viewer.

6.­178

“Owing to utter purity, they do not apprehend physical forms. Owing to utter purity, they do not apprehend feelings. Owing to utter purity, they do not apprehend perceptions. Owing to utter purity, they do not apprehend formative predispositions. Owing to utter purity, they do not apprehend consciousness. Owing to utter purity, they do not apprehend the eyes. Owing to utter purity, they do not apprehend the ears. Owing to utter purity, they do not apprehend the nose. Owing to utter purity, they do not apprehend the tongue. Owing to utter purity, they do not apprehend the body. Owing to utter purity, they do not apprehend the mental faculty. Owing to utter purity, they do not apprehend sights. Owing to utter purity, they do not apprehend sounds. [F.189.b] Owing to utter purity, they do not apprehend odors. Owing to utter purity, they do not apprehend tastes. Owing to utter purity, they do not apprehend tangibles. Owing to utter purity, they do not apprehend mental phenomena. Owing to utter purity, they do not apprehend the sensory element of the eyes. Owing to utter purity, they do not apprehend the sensory element of sights. Owing to utter purity, they do not apprehend the sensory element of the visual consciousness. Owing to utter purity, they do not apprehend the sensory element of the ears. Owing to utter purity, they do not apprehend the sensory element of sounds. Owing to utter purity, they do not apprehend the sensory element of the auditory consciousness. Owing to utter purity, they do not apprehend the sensory element of the nose. Owing to utter purity, they do not apprehend the sensory element of odors. Owing to utter purity, they do not apprehend the sensory element of the olfactory consciousness. Owing to utter purity, they do not apprehend the sensory element of the tongue. Owing to utter purity, they do not apprehend the sensory element of tastes. Owing to utter purity, they do not apprehend the sensory element of the gustatory consciousness. Owing to utter purity, they do not apprehend the sensory element of the body. Owing to utter purity, they do not apprehend the sensory element of tangibles. Owing to utter purity, they do not apprehend the sensory element of the tactile consciousness. Owing to utter purity, they do not apprehend the sensory element of the mental faculty. Owing to utter purity, they do not apprehend the sensory element of mental phenomena. Owing to utter purity, they do not apprehend the sensory element of the mental consciousness.

6.­179

“Owing to utter purity, they do not apprehend the earth element. Owing to utter purity, they do not apprehend the water element. Owing to utter purity, they do not apprehend the fire element. Owing to utter purity, they do not apprehend the wind element. Owing to utter purity, they do not apprehend the space element. [F.190.a] Owing to utter purity, they do not apprehend the consciousness element.

6.­180

“Owing to utter purity, they do not apprehend ignorance. Owing to utter purity, they do not apprehend formative predispositions. Owing to utter purity, they do not apprehend consciousness. Owing to utter purity, they do not apprehend name and form. Owing to utter purity, they do not apprehend the six sense fields. Owing to utter purity, they do not apprehend sensory contact. Owing to utter purity, they do not apprehend sensation. Owing to utter purity, they do not apprehend craving. Owing to utter purity, they do not apprehend grasping. Owing to utter purity, they do not apprehend the rebirth process. Owing to utter purity, they do not apprehend birth. Owing to utter purity, they do not apprehend aging and death.

T3808
6.­181

“Owing to utter purity, they do not apprehend suffering. Owing to utter purity, they do not apprehend the cause. Owing to utter purity, they do not apprehend the cessation. Owing to utter purity, they do not apprehend the path.

6.­182

“Owing to utter purity, they do not apprehend the realm of desire. Owing to utter purity, they do not apprehend the realm of form. Owing to utter purity, they do not apprehend the realm of formlessness.

6.­183

“Owing to utter purity, they do not apprehend the perfection of generosity. Owing to utter purity, they do not apprehend the perfection of ethical discipline. Owing to utter purity, they do not apprehend the perfection of tolerance. Owing to utter purity, they do not apprehend the perfection of perseverance. Owing to utter purity, they do not apprehend the perfection of meditative concentration. Owing to utter purity, they do not apprehend [F.190.b] the perfection of wisdom.

6.­184

“Owing to utter purity, they do not apprehend the applications of mindfulness. Owing to utter purity, they do not apprehend the correct exertions. Owing to utter purity, they do not apprehend the supports for miraculous ability. Owing to utter purity, they do not apprehend the faculties. Owing to utter purity, they do not apprehend the powers. Owing to utter purity, they do not apprehend the branches of enlightenment. Owing to utter purity, they do not apprehend the noble eightfold path. Owing to utter purity, they do not apprehend the truths of the noble ones. Owing to utter purity, they do not apprehend the meditative concentrations. Owing to utter purity, they do not apprehend the immeasurable attitudes. Owing to utter purity, they do not apprehend the formless absorptions. Owing to utter purity, they do not apprehend the liberations. Owing to utter purity, they do not apprehend the serial steps of meditative absorption. Owing to utter purity, they do not apprehend the emptiness, signlessness, and wishlessness gateways to liberation. Owing to utter purity, they do not apprehend the extrasensory powers. Owing to utter purity, they do not apprehend the meditative stabilities. Owing to utter purity, they do not apprehend the dhāraṇī gateways. Owing to utter purity, they do not apprehend the powers of the tathāgatas. Owing to utter purity, they do not apprehend the fearlessnesses. Owing to utter purity, they do not apprehend the kinds of exact knowledge. Owing to utter purity, they do not apprehend great loving kindness. Owing to utter purity, [F.191.a] they do not apprehend great compassion. Owing to utter purity, they do not apprehend the distinct qualities of the buddhas.

6.­185

“Owing to utter purity, they do not apprehend those who have entered the stream. Owing to utter purity, they do not apprehend once-returners. Owing to utter purity, they do not apprehend non-returners. Owing to utter purity, they do not apprehend arhats. Owing to utter purity, they do not apprehend pratyekabuddhas. Owing to utter purity, they do not apprehend bodhisattvas. Owing to utter purity they do not apprehend enlightenment. Owing to utter purity, they do not apprehend buddhas.”

T3808
6.­186

“Blessed Lord, what is purity?”

T3808

“That all phenomena are nonarising, unceasing, neither defiled nor purified, nonemerging, not apprehended, and unconditioned is called their purity,” replied the Blessed One. “Śāradvatīputra, so it is that bodhisattva great beings train with respect to all phenomena, by way of not apprehending anything.”

6.­187

“Blessed Lord, in what phenomena do bodhisattva great beings who train like that then train?”

T3808

“Śāradvatīputra,” replied the Blessed One, “bodhisattva great beings who train like that do not train in anything at all. If you ask why, Śāradvatīputra, it is because these phenomena do not exist in the way that foolish ordinary people are fixated338 on them.”

6.­188

“Blessed Lord, how then do these phenomena exist?”

T3808

“As they do not exist, so do they exist. [F.191.b] Because they thus do not exist, they are therefore said to be ‘nonexistent,’ ”339 replied the Blessed One.

6.­189

“Blessed Lord,” he asked, “why are the nonexistent said to be ‘nonexistent’?”

T3808

“Śāradvatīputra,” replied the Blessed One, “physical forms are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.

6.­190

“Śāradvatīputra, feelings are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, perceptions are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, [F.192.a] the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, formative predispositions are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of the essential nature nonentities. Śāradvatīputra, consciousness is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.

6.­191

“Śāradvatīputra, the eyes are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness [F.192.b] of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the ears are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the nose is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, [F.193.a] and the emptiness of an essential nature of nonentities. Śāradvatīputra, the tongue is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the body is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the mental faculty is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, [F.193.b] the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.

6.­192

“Śāradvatīputra, sights are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, sounds are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, odors are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of [F.194.a] unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, tastes are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, tangibles are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, mental phenomena are nonexistent owing to the emptiness of internal phenomena, [F.194.b] the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.

6.­193

“Śāradvatīputra, visual consciousness is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, auditory consciousness is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, [F.195.a] the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, olfactory consciousness is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, gustatory consciousness is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, tactile consciousness is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness [F.195.b] of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, mental consciousness is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.

6.­194

“Śāradvatīputra, visually compounded sensory contact is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, aurally compounded sensory contact is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, [F.196.a] the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, nasally compounded sensory contact is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, lingually compounded sensory contact is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of [F.196.b] nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, corporeally compounded sensory contact is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, mentally compounded sensory contact is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.

6.­195

“Śāradvatīputra, feelings conditioned by visually compounded sensory contact are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, [F.197.a] the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, feelings conditioned by aurally compounded sensory contact are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, feelings conditioned by nasally compounded sensory contact are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, feelings conditioned by lingually compounded sensory contact [F.197.b] are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, feelings conditioned by corporeally compounded sensory contact are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, feelings conditioned by mentally compounded sensory contact are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, [F.198.a] the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.

6.­196

“Śāradvatīputra, the earth element is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the water element is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the fire element is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, [F.198.b] the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.” [B15]

6.­197

“Śāradvatīputra, the wind element is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the space element is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, [F.199.a] the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the consciousness element is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.

6.­198

“Śāradvatīputra, ignorance is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, formative predispositions are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, [F.199.b] the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, consciousness is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, name and form are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the six sense fields are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, [F.200.a] the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, sensory contact is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, sensation is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, [F.200.b] the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, craving is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, grasping is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the rebirth process is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, [F.201.a] the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, birth is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, aging and death are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.

6.­199

“Śāradvatīputra, the perfection of generosity is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of [F.201.b] conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the perfection of ethical discipline is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the perfection of tolerance is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, [F.202.a] the perfection of perseverance is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the perfection of meditative concentration is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the perfection of wisdom is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, [F.202.b] the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.

6.­200

“Śāradvatīputra, the applications of mindfulness are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the correct exertions are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the supports for miraculous ability are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, [F.203.a] the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the faculties are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the powers are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. [F.203.b] Śāradvatīputra, the branches of enlightenment are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the noble eightfold path is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.

6.­201

“Śāradvatīputra, the truths of the noble ones are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of [F.204.a] all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the meditative concentrations are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the immeasurable attitudes are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the formless absorptions are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of [F.204.b] great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the formless absorptions are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the eight liberations are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the nine serial steps of meditative absorption are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, [F.205.a] the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the emptiness, signlessness, and wishlessness gateways to liberation are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the extrasensory powers are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the meditative stabilities are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, [F.205.b] the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the dhāraṇī gateways are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.

6.­202

“Śāradvatīputra, the ten powers of the tathāgatas are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, [F.206.a] the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the four fearlessnesses are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the four kinds of exact knowledge are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, great compassion340 is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of [F.206.b] nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the eighteen distinct qualities of the buddhas are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.

6.­203

“There, foolish ordinary people, through their fixation on the nonexistent, are fixated on their cravings. By imagining the nonexistent, they are fixated on the nonexistent,341 and through adherence to the two extremes of eternalism and nihilism, they do not know, and they do not see. After imagining those phenomena that are nonexistent, they become fixated on name and form. They become fixated on the perfection of generosity, become fixated on the perfection of ethical discipline, become fixated on the perfection of tolerance, become fixated on the perfection of perseverance, become fixated on the perfection of meditative concentration, and become fixated on the perfection of wisdom; they become fixated on the emptiness of internal phenomena, become fixated on the emptiness of external phenomena, become fixated on the emptiness of external and internal phenomena, become fixated on the emptiness of emptiness, become fixated on the emptiness of great extent, become fixated on the emptiness of [F.207.a] ultimate reality, become fixated on the emptiness of conditioned phenomena, become fixated on the emptiness of unconditioned phenomena, become fixated on the emptiness of the unlimited, become fixated on the emptiness of that which has neither beginning nor end, become fixated on the emptiness of nonexclusion, become fixated on the emptiness of inherent nature, become fixated on the emptiness of all phenomena, become fixated on the emptiness of intrinsic defining characteristics, become fixated on the emptiness of that which cannot be apprehended, become fixated on the emptiness of nonentities, become fixated on the emptiness of essential nature, and become fixated on the emptiness of an essential nature of nonentities; they become fixated on the applications of mindfulness, become fixated on the correct exertions, become fixated on the supports for miraculous ability, become fixated on the faculties, become fixated on the powers, become fixated on the branches of enlightenment, and become fixated on the noble eightfold path; they become fixated on the truths of the noble ones, become fixated on the meditative concentrations, become fixated on the immeasurable attitudes, become fixated on the formless absorptions, become fixated on the liberations, become fixated on the serial steps of meditative absorption, become fixated on the emptiness, signlessness, and wishlessness gateways to liberation, become fixated on the extrasensory powers, become fixated on the meditative stabilities, and become fixated on the dhāraṇī gateways; and they become fixated on the powers of the tathāgatas, become fixated on the fearlessnesses, become fixated on the kinds of [F.207.b] exact knowledge, become fixated on great compassion, and become fixated on the distinct qualities of the buddhas.

T3808
6.­204

“Since, owing to such a fixation on these phenomena, they falsely imagine phenomena that are nonexistent, they do not know, and they do not see. If you ask what they do not know and do not see, they neither know nor see physical forms, neither know nor see feelings, neither know nor see perceptions, neither know nor see formative predispositions, and neither know nor see consciousness; neither know nor see the eyes, neither know nor see the ears, neither know nor see the nose, neither know nor see the tongue, neither know nor see the body, and neither know nor see the mental faculty; neither know nor see sights, neither know nor see sounds, neither know nor see odors, neither know nor see tastes, neither know nor see tangibles, and neither know nor see mental phenomena; neither know nor see visual consciousness, neither know nor see auditory consciousness, neither know nor see olfactory consciousness, neither know nor see gustatory consciousness, neither know nor see tactile consciousness, and neither know nor see mental consciousness; neither know nor see visually compounded sensory contact, neither know nor see aurally compounded sensory contact, neither know nor see nasally compounded sensory contact, neither know nor see lingually compounded sensory contact, neither know nor see corporeally compounded sensory contact, and neither know nor see mentally compounded sensory contact; neither know nor see feelings conditioned by visually compounded sensory contact, neither know nor see feelings conditioned by aurally compounded sensory contact, neither know nor see feelings conditioned by nasally compounded sensory contact, neither know nor see feelings conditioned by lingually compounded sensory contact, neither know nor see [F.208.a] feelings conditioned by corporeally compounded sensory contact, and neither know nor see feelings conditioned by mentally compounded sensory contact; neither know nor see the earth element, neither know nor see the water element, neither know nor see the fire element, neither know nor see the wind element, neither know nor see the space element, and neither know nor see the consciousness element; neither know nor see ignorance, neither know nor see formative predispositions, neither know nor see consciousness, neither know nor see name and form, neither know nor see the six sense fields, neither know nor see sensory contact, neither know nor see sensation, neither know nor see craving, neither know nor see grasping, neither know nor see the rebirth process, neither know nor see birth, and neither know nor see aging and death; neither know nor see the perfection of generosity, neither know nor see the perfection of ethical discipline, neither know nor see the perfection of tolerance, neither know nor see the perfection of perseverance, neither know nor see the perfection of meditative concentration, and neither know nor see the perfection of wisdom; neither know nor see the emptiness of internal phenomena, neither know nor see the emptiness of external phenomena, neither know nor see the emptiness of external and internal phenomena, neither know nor see the emptiness of emptiness, neither know nor see the emptiness of great extent, neither know nor see the emptiness of ultimate reality, neither know nor see the emptiness of conditioned phenomena, neither know nor see the emptiness of unconditioned phenomena, neither know nor see the emptiness of the unlimited, neither know nor see the emptiness of that which has neither beginning nor end, neither know nor see the emptiness of nonexclusion, neither know nor see the emptiness of inherent nature, neither know nor see the emptiness of [F.208.b] all phenomena, neither know nor see the emptiness of intrinsic defining characteristics, neither know nor see the emptiness of that which cannot be apprehended, neither know nor see the emptiness of nonentities, neither know nor see the emptiness of essential nature, and neither know nor see the emptiness of an essential nature of nonentities; neither know nor see the four applications of mindfulness, neither know nor see the four correct exertions, neither know nor see the four supports for miraculous ability, neither know nor see the five faculties, neither know nor see the five powers, neither know nor see the seven branches of enlightenment, and neither know nor see the noble eightfold path; neither know nor see the truths of the noble ones, neither know nor see the meditative concentrations, neither know nor see the immeasurable attitudes, neither know nor see the four formless absorptions, neither know nor see the eight liberations, neither know nor see the nine serial steps of meditative absorption, neither know nor see the emptiness, signlessness, and wishlessness gateways to liberation, neither know nor see the extrasensory powers, neither know nor see the meditative stabilities, and neither know nor see the dhāraṇī gateways; and neither know nor see the ten powers of the tathāgatas, neither know nor see the four fearlessnesses, neither know nor see the four kinds of exact knowledge, neither know nor see great compassion, and neither know nor see the eighteen distinct qualities of the buddhas.

6.­205

“This is why they come to be styled ‘foolish ordinary people.’ These people will not be emancipated, and if you ask what it is that they will not be emancipated from, they will not be emancipated from the realm of desire. They will not be emancipated from [F.209.a] the realm of form. They will not be emancipated from the realm of formlessness. They will not be emancipated from the level of the śrāvakas, and they will not be emancipated from the level of the pratyekabuddhas.

T3808
6.­206

“They lack conviction. If you ask how they lack conviction, they lack the conviction that physical forms are empty of physical form, lack the conviction that feelings are empty of feeling, lack the conviction that perceptions are empty of perception, lack the conviction that formative predispositions are empty of formative predispositions, and lack the conviction that consciousness is empty of consciousness; lack the conviction that the eyes are empty of the eyes, lack the conviction that the ears are empty of the ears, lack the conviction that the nose is empty of the nose, lack the conviction that the tongue is empty of the tongue, lack the conviction that the body is empty of the body, and lack the conviction that the mental faculty is empty of the mental faculty; lack the conviction that sights are empty of sights, lack the conviction that sounds are empty of sounds, lack the conviction that odors are empty of odors, lack the conviction that tastes are empty of tastes, lack the conviction that tangibles are empty of a tangibles, and lack the conviction that mental phenomena are empty of mental phenomena; lack the conviction that visual consciousness is empty of visual consciousness, lack the conviction that auditory consciousness is empty of auditory consciousness, lack the conviction that olfactory consciousness is empty of olfactory consciousness, lack the conviction that gustatory consciousness is empty of gustatory consciousness, lack the conviction that tactile consciousness is empty of tactile consciousness, and lack the conviction that mental consciousness is empty of mental consciousness; lack the conviction that visually compounded sensory contact is empty of visually compounded sensory contact, lack the conviction that aurally compounded sensory contact is empty of [F.209.b] aurally compounded sensory contact, lack the conviction that nasally compounded sensory contact is empty of nasally compounded sensory contact, lack the conviction that lingually compounded sensory contact is empty of lingually compounded sensory contact, lack the conviction that corporeally compounded sensory contact is empty of corporeally compounded sensory contact, and lack the conviction that mentally compounded sensory contact is empty of mentally compounded sensory contact; lack the conviction that feelings conditioned by visually compounded sensory contact are empty of feelings conditioned by visually compounded sensory contact, lack the conviction that feelings conditioned by aurally compounded sensory contact are empty of feelings conditioned by aurally compounded sensory contact, lack the conviction that feelings conditioned by nasally compounded sensory contact are empty of feelings conditioned by nasally compounded sensory contact, lack the conviction that feelings conditioned by lingually compounded sensory contact are empty of feelings conditioned by lingually compounded sensory contact, lack the conviction that feelings conditioned by corporeally compounded sensory contact are empty of feelings conditioned by corporeally compounded sensory contact, and lack the conviction that feelings conditioned by mentally compounded sensory contact are empty of feelings conditioned by mentally compounded sensory contact; lack the conviction that the earth element is empty of the earth element, lack the conviction that the water element is empty of the water element, lack the conviction that the fire element is empty of the fire element, lack the conviction that the wind element is empty of the wind element, lack the conviction that the space element is empty of the space element, and lack the conviction that the consciousness element is empty of the consciousness element; lack the conviction that ignorance is empty of ignorance, lack the conviction that formative predispositions are empty of formative predispositions, lack the conviction that consciousness [F.210.a] is empty of consciousness, lack the conviction that name and form are empty of name and form, lack the conviction that the six sense fields are empty of the six sense fields, lack the conviction that sensory contact is empty of sensory contact, lack the conviction that sensation is empty of sensation, lack the conviction that craving is empty of craving, lack the conviction that grasping is empty of grasping, lack the conviction that the rebirth process is empty of the rebirth process, lack the conviction that birth is empty of birth, and lack the conviction that aging and death are empty of aging and death; lack the conviction that the perfection of generosity is empty of the perfection of generosity, lack the conviction that the perfection of ethical discipline is empty of the perfection of ethical discipline, lack the conviction that the perfection of tolerance is empty of the perfection of tolerance, lack the conviction that the perfection of perseverance is empty of the perfection of perseverance, lack the conviction that the perfection of meditative concentration is empty of the perfection of meditative concentration, and lack the conviction that the perfection of wisdom is empty of the perfection of wisdom; lack the conviction that the emptiness of internal phenomena is empty of the emptiness of internal phenomena, lack the conviction that the emptiness of external phenomena is empty of the emptiness of external phenomena, lack the conviction that the emptiness of external and internal phenomena is empty of the emptiness of external and internal phenomena, lack the conviction that the emptiness of emptiness is empty of the emptiness of emptiness, lack the conviction that the emptiness of great extent is empty of the emptiness of great extent, lack the conviction that the emptiness of ultimate reality is empty of the emptiness of ultimate reality, lack the conviction that the emptiness of conditioned phenomena is empty of the emptiness of conditioned phenomena, lack the conviction that [F.210.b] the emptiness of unconditioned phenomena is empty of the emptiness of unconditioned phenomena, lack the conviction that the emptiness of the unlimited is empty of the emptiness of the unlimited, lack the conviction that the emptiness of that which has neither beginning nor end is empty of the emptiness of that which has neither beginning nor end, lack the conviction that the emptiness of nonexclusion is empty of the emptiness of nonexclusion, lack the conviction that the emptiness of inherent nature is empty of the emptiness of inherent nature, lack the conviction that the emptiness of all phenomena is empty of the emptiness of all phenomena, lack the conviction that the emptiness of intrinsic defining characteristics is empty of the emptiness of intrinsic defining characteristics, lack the conviction that the emptiness of that which cannot be apprehended is empty of the emptiness of that which cannot be apprehended, lack the conviction that the emptiness of nonentities is empty of the emptiness of nonentities, lack the conviction that the emptiness of essential nature is empty of the emptiness of essential nature, and lack the conviction that the emptiness of an essential nature of nonentities is empty of the emptiness of an essential nature of nonentities; lack the conviction that the four applications of mindfulness are empty of the applications of mindfulness, lack the conviction that the four correct exertions are empty of the correct exertions, lack the conviction that the four supports for miraculous ability are empty of the supports for miraculous ability, lack the conviction that the five faculties are empty of the faculties, lack the conviction that the five powers are empty of the powers, lack the conviction that the seven branches of enlightenment are empty of the branches of enlightenment, and lack the conviction that the noble eightfold path is empty of the noble eightfold path; [F.211.a] lack the conviction that the truths of the noble ones are empty of the truths of the noble ones, lack the conviction that the meditative concentrations are empty of the meditative concentrations, lack the conviction that the immeasurable attitudes are empty of the immeasurable attitudes, lack the conviction that the formless absorptions are empty of the formless absorptions, lack the conviction that the eight liberations are empty of the eight liberations, lack the conviction that the nine serial steps of meditative absorption are empty of the nine serial steps of meditative absorption, lack the conviction that the emptiness, signlessness, and wishlessness gateways to liberation are empty of the emptiness, signlessness, and wishlessness gateways to liberation, lack the conviction that the extrasensory powers are empty of the extrasensory powers, lack the conviction that the meditative stabilities are empty of the meditative stabilities, and lack the conviction that the dhāraṇī gateways are empty of the dhāraṇī gateways; lack the conviction that the ten powers of the tathāgatas are empty of the ten powers of the tathāgatas, lack the conviction that the four fearlessnesses are empty of the four fearlessnesses, lack the conviction that the four kinds of exact knowledge are empty of the four kinds of exact knowledge, lack the conviction that great compassion is empty of great compassion, and lack the conviction that the eighteen distinct qualities of the buddhas are empty of the eighteen distinct qualities of the buddhas; and lack the conviction that the fruit of having entered the stream is empty of the fruit of having entered the stream, [F.211.b] lack the conviction that the fruit of once-returner is empty of the fruit of once-returner, lack the conviction that the fruit of non-returner is empty of the fruit of non-returner, lack the conviction that arhatship is empty of arhatship, lack the conviction that individual enlightenment is empty of individual enlightenment, lack the conviction that the knowledge of the aspects of the path is empty of the knowledge of the aspects of the path, and lack the conviction that all-aspect omniscience is empty of all-aspect omniscience.

6.­207

“Also, they are not stable. If you ask what it is in which they are not stable, they are not stable in the perfection of generosity. They are not stable in the perfection of ethical discipline. They are not stable in the perfection of tolerance. They are not stable in the perfection of perseverance. They are not stable in the perfection of meditative concentration. They are not stable in the perfection of wisdom. They are not stable in the emptiness of internal phenomena, are not stable in the emptiness of external phenomena, are not stable in the emptiness of external and internal phenomena, are not stable in the emptiness of emptiness, are not stable in the emptiness of great extent, are not stable in the emptiness of ultimate reality, are not stable in the emptiness of conditioned phenomena, are not stable in the emptiness of unconditioned phenomena, are not stable in the emptiness of the unlimited, are not stable in the emptiness of that which has neither beginning nor end, are not stable in the emptiness of nonexclusion, are not stable in the emptiness of inherent nature, are not stable in the emptiness of all phenomena, are not stable in the emptiness of intrinsic defining characteristics, are not stable in the emptiness of that which cannot be apprehended, are not stable in the emptiness of [F.212.a] nonentities, are not stable in the emptiness of essential nature, and are not stable in the emptiness of an essential nature of nonentities. They are not stable in the applications of mindfulness, are not stable in the correct exertions, are not stable in the supports for miraculous ability, are not stable in the faculties, are not stable in the powers, are not stable in the branches of enlightenment, and are not stable in the noble eightfold path; are not stable in the truths of the noble ones, are not stable in the meditative concentrations, are not stable in the immeasurable attitudes, are not stable in the formless absorptions, are not stable in the eight liberations, are not stable in the nine serial steps of meditative absorption, are not stable in the emptiness, signlessness, and wishlessness gateways to liberation, are not stable in the extrasensory powers, are not stable in the meditative stabilities, and are not stable in the dhāraṇī gateways; and are not stable in the ten powers of the tathāgatas, are not stable in the four fearlessnesses, are not stable in the four kinds of exact knowledge, are not stable in great loving kindness, are not stable in great compassion, and are not stable in the eighteen distinct qualities of the buddhas.

6.­208

“They are fixated. If you ask how they are fixated, they are fixated on physical forms, fixated on feelings, fixated on perceptions, fixated on formative predispositions, and fixated on consciousness. [F.212.b] They are fixated on the eyes, are fixated on the ears, are fixated on the nose, are fixated on the tongue, are fixated on the body, and are fixated on the mental faculty; are fixated on sights, are fixated on sounds, are fixated on odors, are fixated on tastes, are fixated on tangibles, and are fixated on mental phenomena; are fixated on the sensory element of the eyes, are fixated on the sensory element of sights, and are fixated on the sensory element of visual consciousness; are fixated on the sensory element of the ears, are fixated on the sensory element of sounds, and are fixated on the sensory element of auditory consciousness; are fixated on the sensory element of the nose, are fixated on the sensory element of odors, and are fixated on the sensory element of olfactory consciousness; are fixated on the sensory element of the tongue, are fixated on the sensory element of tastes, and are fixated on the sensory element of gustatory consciousness; are fixated on the sensory element of the body, are fixated on the sensory element of tangibles, and are fixated on the sensory element of tactile consciousness; and are fixated on the sensory element of the mental faculty, are fixated on the sensory element of mental phenomena, and are fixated on the sensory element of mental consciousness. They are fixated on desire, hatred, and delusion. They are fixated on opinions. They are fixated on ignorance, are fixated on formative predispositions, are fixated on consciousness, are fixated on name and form, [F.213.a] are fixated on the six sense fields, are fixated on sensory contact, are fixated on sensation, are fixated on craving, are fixated on grasping, are fixated on the rebirth process, are fixated on birth, and are fixated on aging and death. They are fixated on the perfection of generosity, are fixated on the perfection of ethical discipline, are fixated on the perfection of tolerance, are fixated on the perfection of perseverance, are fixated on the perfection of meditative concentration, and are fixated on the perfection of wisdom; are fixated on the emptiness of internal phenomena, are fixated on the emptiness of external phenomena, are fixated on the emptiness of external and internal phenomena, are fixated on the emptiness of emptiness, are fixated on the emptiness of great extent, are fixated on the emptiness of ultimate reality, are fixated on the emptiness of conditioned phenomena, are fixated on the emptiness of unconditioned phenomena, are fixated on the emptiness of the unlimited, are fixated on the emptiness of that which has neither beginning nor end, are fixated on the emptiness of nonexclusion, are fixated on the emptiness of inherent nature, are fixated on the emptiness of all phenomena, are fixated on the emptiness of intrinsic defining characteristics, are fixated on the emptiness of that which cannot be apprehended, are fixated on the emptiness of nonentities, are fixated on the emptiness of essential nature, and are fixated on and the emptiness of an essential nature of nonentities; are fixated on the applications of mindfulness, [F.213.b] are fixated on the correct exertions, are fixated on the supports for miraculous ability, are fixated on the faculties, are fixated on the powers, are fixated on the branches of enlightenment, and are fixated on the noble eightfold path; are fixated on the truths of the noble ones, are fixated on the meditative concentrations, are fixated on the immeasurable attitudes, are fixated on the four formless absorptions, are fixated on the eight liberations, are fixated on the nine serial steps of meditative absorption, are fixated on the emptiness, signlessness, and wishlessness gateways to liberation, are fixated on the extrasensory powers, are fixated on the meditative stabilities, and are fixated on the dhāraṇī gateways; and are fixated on the ten powers of the tathāgatas, are fixated on the four fearlessnesses, are fixated on the four kinds of exact knowledge, are fixated on great loving kindness, are fixated on great compassion, and are fixated on the eighteen distinct qualities of the buddhas. They are fixated on the fruit of having entered the stream, are fixated on the fruit of once-returner, are fixated on the fruit of non-returner, are fixated on arhatship, are fixated on individual enlightenment, are fixated on the knowledge of the aspects of the path, are fixated on all-aspect omniscience, and are fixated on unsurpassed, perfect, complete enlightenment. This is why [F.214.a] they are called ‘foolish.’ ”

6.­209

“Blessed Lord, are bodhisattva great beings who train accordingly not training in the perfection of wisdom, and will they not be emancipated in all-aspect omniscience?”

6.­210

“Śāradvatīputra,” replied the Blessed One, “bodhisattva great beings who train accordingly do not train in the perfection of wisdom, and they will not be emancipated in all-aspect omniscience.”

6.­211

“Blessed Lord, why do those bodhisattvas not train in the perfection of wisdom, and why will they not be emancipated in all-aspect omniscience?”

T3808
6.­212

The Blessed One replied, “Here, Śāradvatīputra, bodhisattva great beings who are unskillful have conceived of and become fixated on the perfection of wisdom. They have conceived of and become fixated on the perfection of meditative concentration, conceived of and become fixated on the perfection of perseverance, conceived of and become fixated on the perfection of tolerance, conceived of and become fixated on the perfection of ethical discipline, and conceived of and become fixated on the perfection of generosity. They have conceived of and become fixated on the emptiness of internal phenomena, conceived of and become fixated on the emptiness of external phenomena, conceived of and become fixated on the emptiness of external and internal phenomena, conceived of and become fixated on the emptiness of emptiness, conceived of and become fixated on the emptiness of great extent, conceived of and become fixated on the emptiness of ultimate reality, conceived of and become fixated on the emptiness of conditioned phenomena, conceived of and become fixated on the emptiness of unconditioned phenomena, conceived of and become fixated on the emptiness of the unlimited, conceived of and become [F.214.b] fixated on the emptiness of that which has neither beginning nor end, conceived of and become fixated on the emptiness of nonexclusion, conceived of and become fixated on the emptiness of inherent nature, conceived of and become fixated on the emptiness of all phenomena, conceived of and become fixated on the emptiness of intrinsic defining characteristics, conceived of and become fixated on the emptiness of that which cannot be apprehended, conceived of and become fixated on the emptiness of nonentities, conceived of and become fixated on the emptiness of essential nature, and conceived of and become fixated on the emptiness of an essential nature of nonentities; conceived of and become fixated on the applications of mindfulness, conceived of and become fixated on the correct exertions, conceived of and become fixated on the supports for miraculous ability, conceived of and become fixated on the faculties, conceived of and become fixated on the powers, conceived of and become fixated on the branches of enlightenment, and conceived of and become fixated on the noble eightfold path; conceived of and become fixated on the truths of the noble ones, conceived of and become fixated on the meditative concentrations, conceived of and become fixated on the immeasurable attitudes, conceived of and become fixated on the four formless absorptions, conceived of and become fixated on the eight liberations, conceived of and become fixated on the nine serial steps of meditative absorption, conceived of and become fixated on the emptiness, signlessness, and wishlessness gateways to liberation, conceived of and become fixated on the extrasensory powers, conceived of and become fixated on the meditative stabilities, and conceived of and become fixated on the dhāraṇī gateways; and conceived of and become fixated on the ten powers of the tathāgatas, conceived of and become fixated on [F.215.a] the four fearlessnesses, conceived of and become fixated on the four kinds of exact knowledge, conceived of and become fixated on great compassion, and conceived of and become fixated on the eighteen distinct qualities of the buddhas. They have conceived of and become fixated on knowledge of all the dharmas, conceived of and become fixated on the knowledge of the aspects of the path, and conceived of and become fixated on all-aspect omniscience.

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6.­213

“Śāradvatīputra, for these reasons, those bodhisattva great beings do not train in the perfection of wisdom, and they will not be emancipated342 in all-aspect omniscience.”

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6.­214

“In that case, then, Blessed Lord, by means of which aspect do bodhisattva great beings train in the perfection of wisdom, and how do they, when they have trained, become emancipated in all-aspect omniscience?”

6.­215

“Śāradvatīputra,” replied the Blessed One, “when bodhisattva great beings practice the perfection of wisdom, they do not apprehend and do not observe the perfection of wisdom, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the perfection of meditative concentration, they do not apprehend and do not observe the perfection of meditative concentration, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, [F.215.b] when bodhisattva great beings practice the perfection of perseverance, they do not apprehend and do not observe the perfection of perseverance, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the perfection of tolerance, they do not apprehend and do not observe the perfection of tolerance, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the perfection of ethical discipline, they do not apprehend and do not observe the perfection of ethical discipline, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the perfection of generosity, they do not apprehend and do not observe the perfection of generosity, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. [F.216.a] [B16]

6.­216

“Śāradvatīputra, when bodhisattva great beings practice the emptiness of internal phenomena, they do not apprehend and do not observe the emptiness of internal phenomena, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of external phenomena, they do not apprehend and do not observe the emptiness of external phenomena, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of external and internal phenomena, they do not apprehend and do not observe the emptiness of external and internal phenomena, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of emptiness, they do not apprehend and do not observe the emptiness of emptiness, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of great extent, they do not apprehend and do not observe the emptiness of great extent, [F.216.b] and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of ultimate reality, they do not apprehend and do not observe the emptiness of ultimate reality, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of conditioned phenomena, they do not apprehend and do not observe the emptiness of conditioned phenomena, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of unconditioned phenomena, they do not apprehend and do not observe the emptiness of unconditioned phenomena, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of the unlimited, they do not apprehend and do not observe the emptiness of the unlimited, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, [F.217.a] when bodhisattva great beings practice the emptiness of that which has neither beginning nor end, they do not apprehend and do not observe the emptiness of that which has neither beginning nor end, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of nonexclusion, they do not apprehend and do not observe the emptiness of nonexclusion, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of inherent nature, they do not apprehend and do not observe the emptiness of inherent nature, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of all phenomena, they do not apprehend and do not observe the emptiness of all phenomena, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of intrinsic defining characteristics, they do not apprehend and do not observe the emptiness of intrinsic defining characteristics, [F.217.b] and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of that which cannot be apprehended, they do not apprehend and do not observe the emptiness of that which cannot be apprehended, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of nonentities, they do not apprehend and do not observe the emptiness of nonentities, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of essential nature, they do not apprehend and do not observe the emptiness of essential nature, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of an essential nature of nonentities, they do not apprehend and do not observe the emptiness of an essential nature of nonentities, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, [F.218.a] they become emancipated in all-aspect omniscience by way of not apprehending anything.

6.­217

“Śāradvatīputra, when bodhisattva great beings practice the applications of mindfulness, they do not apprehend and do not observe the applications of mindfulness, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the correct exertions, they do not apprehend and do not observe the correct exertions, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the supports for miraculous ability, they do not apprehend and do not observe the supports for miraculous ability, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the faculties, they do not apprehend and do not observe the faculties, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the powers, [F.218.b] they do not apprehend and do not observe the powers, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the branches of enlightenment, they do not apprehend and do not observe the branches of enlightenment, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the noble eightfold path, they do not apprehend and do not observe the noble eightfold path, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything.

6.­218

“Śāradvatīputra, when bodhisattva great beings practice the truths of the noble ones, they do not apprehend and do not observe the truths of the noble ones, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the meditative concentrations, they do not apprehend and do not observe the meditative concentrations, and, Śāradvatīputra, when bodhisattva [F.219.a] great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the immeasurable attitudes, they do not apprehend and do not observe the immeasurable attitudes, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the four formless absorptions, they do not apprehend and do not observe the four formless absorptions, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the liberations, they do not apprehend and do not observe the liberations, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the serial steps of meditative absorption, they do not apprehend and do not observe the serial steps of meditative absorption, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. [F.219.b] Śāradvatīputra, when bodhisattva great beings practice the emptiness, signlessness, and wishlessness gateways to liberation, they do not apprehend and do not observe the emptiness, signlessness, and wishlessness gateways to liberation, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the extrasensory powers, they do not apprehend and do not observe the extrasensory powers, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the meditative stabilities, they do not apprehend and do not observe the meditative stabilities, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the dhāraṇī gateways, they do not apprehend and do not observe the dhāraṇī gateways, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything.

6.­219

“Śāradvatīputra, when bodhisattva great beings practice the ten powers of the tathāgatas, [F.220.a] they do not apprehend and do not observe the ten powers of the tathāgatas, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the four fearlessnesses, they do not apprehend and do not observe the four fearlessnesses, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the four kinds of exact knowledge, they do not apprehend and do not observe the four kinds of exact knowledge, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice great compassion, they do not apprehend and do not observe great compassion, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the eighteen distinct qualities of the buddhas, they do not apprehend and do not observe the eighteen distinct qualities of the buddhas, and, Śāradvatīputra, when bodhisattva great beings practice [F.220.b] the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice knowledge of all the dharmas, they do not apprehend and do not observe knowledge of all the dharmas, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the knowledge of the aspects of the path, they do not apprehend and do not observe the knowledge of the aspects of the path, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice all-aspect omniscience, they do not apprehend and do not observe all-aspect omniscience, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything.”

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6.­220

“Blessed Lord, by way of not apprehending what will they be emancipated in all-aspect omniscience?”

The Blessed One replied, “You should know that they will be emancipated in all-aspect omniscience by way of not apprehending [F.221.a] the emptiness of internal phenomena, by way of not apprehending the emptiness of external phenomena, by way of not apprehending the emptiness of external and internal phenomena, by way of not apprehending the emptiness of emptiness, by way of not apprehending the emptiness of great extent, by way of not apprehending the emptiness of ultimate reality, by way of not apprehending the emptiness of conditioned phenomena, by way of not apprehending the emptiness of unconditioned phenomena, by way of not apprehending the emptiness of the unlimited, by way of not apprehending the emptiness of that which has neither beginning nor end, by way of not apprehending the emptiness of nonexclusion, by way of not apprehending the emptiness of inherent nature, by way of not apprehending the emptiness of all phenomena, by way of not apprehending the emptiness of intrinsic defining characteristics, by way of not apprehending the emptiness of that which cannot be apprehended, by way of not apprehending the emptiness of nonentities, by way of not apprehending the emptiness of essential nature, and by way of not apprehending the emptiness of an essential nature of nonentities.”

6.­221

This completes the sixth chapter from The Perfection of Wisdom in One Hundred Thousand Lines.


7.

Chapter 7

7.­1

Then the venerable Subhūti said to the Blessed One, “Blessed Lord, suppose someone were to ask if this illusory person, after training in the perfection of wisdom, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the perfection of meditative concentration, [F.221.b] will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the perfection of perseverance, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the perfection of tolerance, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the perfection of ethical discipline, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the perfection of generosity, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question?

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8.

Chapter 8

8.­1

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, when you say ‘bodhisattva,’ what is the actual entity denoted by this word bodhisattva?”

8.­2

The Blessed One replied to the venerable Subhūti as follows: “Subhūti, the actual entity denoted by the word bodhisattva is not an actual entity denoted by a word. If you ask why, it is because bodhi (enlightenment) does not arise nor does sattva (a being) arise. Subhūti, in enlightenment there is no word, and in a being there is no word. Therefore, the actual entity that is the word bodhisattva is not an actual entity that is a word.

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9.

Chapter 9

9.­1

“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings is the four applications of mindfulness. If you ask what these four are, they are the application of mindfulness to the body, the application of mindfulness to feelings, the application of mindfulness to the mind, [F.178.a] and the application of mindfulness to phenomena.

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9.­2

“If you ask what the application of mindfulness to the body is, in this respect, Subhūti, bodhisattva great beings who are diligent, alert, and mindful, and have eliminated covetousness and unhappiness with respect to the world, practice observing the inner body, without apprehending anything and without forming conceptual thoughts to do with the body. Bodhisattva great beings who are diligent, alert, and mindful, and have eliminated covetousness and unhappiness with respect to the world, practice observing the outer body, without apprehending anything and without forming conceptual thoughts to do with the body. Bodhisattva great beings who are diligent, alert, and mindful, and have eliminated covetousness and unhappiness with respect to the world, practice observing the outer and inner body, without apprehending anything and without forming conceptual thoughts to do with the body.

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10.

Chapter 10

10.­1

“Subhūti, you have asked, ‘How534 have bodhisattva great beings entered perfectly into the Great Vehicle?’ In this regard, Subhūti, bodhisattva great beings practice the six perfections and progress from level to level. Subhūti, if you ask how bodhisattva great beings practice the six perfections and progress from level to level, it is like this: no phenomenon changes place, so no phenomenon at all goes or comes, changes place, or draws near. However, while they do not give rise to conceits [F.196.b] or think about the level of any phenomena, it is not that they do not refine the levels, it is that they do not observe those levels.

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11.

Chapter 11

11.­1

Then the venerable Subhūti said to the Blessed One, “Blessed Lord, the Great Vehicle is called a ‘Great Vehicle.’ It outshines the world with its gods, humans, and asuras and attains emancipation;576 that is why it is called a Great Vehicle.

11.­2

“Blessed Lord, this Great Vehicle is the same as space. Just as space gives space to577 countless, immeasurable beings, similarly this Great Vehicle also gives space to countless, immeasurable beings. For this reason, Blessed Lord, this is the Great Vehicle of bodhisattva great beings. For this Great Vehicle, going and coming are not discerned,578 nor standing still. The limit of the past, the limit of the future, and a middle are also not discerned.


12.

Chapter 12

12.­1

Then the venerable Pūrṇa Maitrāyaṇīputra said to the Blessed One, “Blessed Lord, this elder Subhūti, who has been put in charge of the perfection of wisdom by the tathāgata, arhat, perfectly complete buddha, thinks he is just to teach the Great Vehicle.”

12.­2

The venerable Subhūti then said to the Blessed One, “Blessed Lord, I trust that I have not contradicted the perfection of wisdom while teaching the Great Vehicle.”


13.

Chapter 13

13.­1

Then the venerable Śāradvatīputra inquired of the venerable Subhūti, “Venerable Subhūti, when bodhisattva great [F.173.b] beings practice the perfection of wisdom, how do they investigate these phenomena? And, Venerable Subhūti, what is a bodhisattva? What is the perfection of wisdom? What is investigation?”

13.­2

The venerable Śāradvatīputra having asked this, the venerable Subhūti then replied to him, “Venerable Śāradvatīputra, you said, ‘What is a bodhisattva?’ A being (sattva) is enlightenment (bodhi), and therefore is called a bodhisattva. With that enlightenment they know the aspects of all phenomena, but they are not attached to those phenomena. If you ask which phenomena they know the aspects of, they know the aspects of physical forms, but they are not attached to them; they know the aspects of feelings, but they are not attached to them; they know the aspects of perceptions, but they are not attached to them; they know the aspects of formative predispositions, but they are not attached to them; and they know the aspects of consciousness, but they are not attached to it.


14.

Chapter 14

14.­1

Then as many Great Kings as there are in this great billionfold world system, [F.283.a] together with many hundreds of thousands of one hundred million billion gods, all congregated there, in that same assembly. As many Śakras, mighty lords of the gods, as there are in this great billionfold world system, together with many hundreds of thousands of one hundred million billion gods, all congregated there, in that same assembly. As many Suyāma gods as there are in this great billionfold world system, together with many hundreds of thousands of one hundred million billion gods, all congregated there, in that same assembly. As many Saṃtuṣita632 gods as there are in this great billionfold world system, together with many hundreds of thousands of one hundred million billion gods, all congregated there, in that same assembly. As many Nirmāṇarati gods as there are in this great billionfold world system, together with many hundreds of thousands of one hundred million billion gods, all congregated there, in that same assembly. As many Paranirmitavaśavartin gods as there are in this great billionfold world system, together with many hundreds of thousands of one hundred million billion gods, all congregated there, in that same assembly. As many Mahābrahmā gods as there are in this great billionfold world system, together with many hundreds of thousands of one hundred million billion gods, all congregated there, in that same assembly. As many Ābhāsvara gods as there are in this great billionfold world system, together with many hundreds of thousands of one hundred million billion gods, all congregated there, in that same assembly. As many Śubhakṛtsna gods as there are in this great billionfold world system, together with many hundreds of thousands of one hundred million billion gods, all congregated there, in that same assembly. As many Vṛhatphala gods as there are in this great billionfold world system, [F.283.b] together with many hundreds of thousands of one hundred million billion gods, all congregated there, in that same assembly. And as many gods in the realms of the Śuddhāvāsa633 as there are in this great billionfold world system, together with many hundreds of thousands of one hundred million billion gods, all congregated there, in that same assembly. Yet the radiance of the bodies of the gods of the Cāturmahārājika realm originating through the ripening of their past actions, the radiance of the bodies of the gods of the Trayastriṃśa realm originating through the ripening of their past actions, the radiance of the bodies of the gods of the Yāma realm originating through the ripening of their past actions, the radiance of the bodies of the gods of the Tuṣita realm originating through the ripening of their past actions, the radiance of the bodies of the gods of the Nirmāṇarati realm originating through the ripening of their past actions, the radiance of the bodies of the gods of the Paranirmitavaśavartin realm originating through the ripening of their past actions, the radiance of the bodies of the gods of the Mahābrahmā realm originating through the ripening of their past actions, the radiance of the bodies of the gods of the Ābhāsvara realm originating through the ripening of their past actions, the radiance of the bodies of the gods of the Śubhakṛtsna realm originating through the ripening of their past actions, the radiance of the bodies of the gods of the Vṛhatphala realm originating through the ripening of their past actions, and the radiance of the bodies of gods in the Śuddhāvāsa realms originating through the ripening of their past actions––all those radiances‍—did not approach a hundredth part, did not approach a thousandth part, did not approach a hundred thousandth part, did not approach even a hundred thousand ten million billionth part of the natural radiance of the Tathāgata; they did not stand up to any number, fraction, calculation, or example of it. All those radiances of the gods, originating through the ripening of their past actions, [F.284.a] neither sparkled, nor gleamed, nor shone alongside the radiance of the Tathāgata’s body. The radiance of the Tathāgata’s body alone was the best among them. It was foremost. It was the greatest. It was superior. It was excellent. It was supreme. It was perfect. It was unsurpassed, and it was unexcelled.

T3808

15.

Chapter 15

15.­1

The gods then thought, “In what possible form should we accept those who hear the Dharma from the elder Subhūti to be?”

15.­2

Then the venerable Subhūti, knowing in his mind the mental questioning of those gods, [F.363.b] said to those gods, “Gods, you should accept that my Dharma teaching is like an illusion, and, gods, that those who listen to the Dharma from me are also like an illusion. Gods, you should take my Dharma teaching as like a magical display, and, gods, you should accept that those who listen to the Dharma from me are also like a magical display. They do not hear anything at all, nor do they actualize anything at all.”


16.

Chapter 16

16.­1

Then Śakra, mighty lord of the gods, thought, “While the elder Subhūti is teaching this cascade of the Dharma in this manner, what if, in order to worship this perfection of wisdom, I were662 to conjure up flowers and sprinkle, scatter, and shower them [F.43.b] upon the Lord Buddha, the bodhisattva great beings, the saṅgha of monks, and the elder Subhūti?”

16.­2

Then all the gods in this billionfold world system––the gods of the Cāturmahārājika realm, the gods of the Trayastriṃśa realm, the gods of the Yāma realm, the gods of the Tuṣita realm, the gods of the Nirmāṇarati realm, [F.44.a] and the gods of the Paranirmitavaśavartin realm; the gods of the Brahmakāyika realm, the gods of the Brahmapurohita realm, the gods of the Brahma­pārṣadya realm, and the gods of the Mahābrahmā realm; the gods of the Ābha realm, the gods of the Parīttābha realm, the gods of the Apramāṇābha realm, and the gods of the Ābhāsvara realm; the gods of the Śubha realm, the gods of the Parīttaśubha realm, the gods of the Apramāṇaśubha realm, and the gods of the Śubhakṛtsna realm; the gods of the Vṛha realm, the gods of the Parīttavṛha realm, the gods of the Apramāṇavṛha realm, and the gods of the Vṛhatphala realm; and the gods of the Avṛha realm, the gods of the Atapa realm, the gods of the Sudṛśa realm, the gods of the Sudarśana realm, and the gods of the Akaniṣṭha realm, as many as there are––also thought, “While the elder Subhūti is teaching this cascade of the Dharma in this manner, what if, in order to worship this perfection of wisdom, I were to conjure up flowers and sprinkle, scatter, and shower them upon the Lord Buddha, the bodhisattva great beings, the saṅgha of monks, and the elder Subhūti.”


17.

Chapter 17

17.­1

Then Śakra, mighty lord of the gods, said to the Blessed One, “Blessed Lord, how wonderful it is that bodhisattva great beings who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom acquire these attributes that may be attained in this lifetime; that they bring beings to maturation, refine a buddhafield, [F.239.a] proceed from buddhafield to buddhafield to wait on the lord buddhas, and that the roots of virtue through which they seek to serve, respect, honor, and worship those lord buddhas are excellent; that their memory of the Dharmas that they hear from those lord buddhas does not weaken until they fully awaken to unsurpassed, perfect, complete enlightenment; that they acquire the excellence of family, acquire the excellence of birth, acquire the excellence of lifespan, acquire the excellence of retinue, acquire the excellence of the major marks, acquire the excellence of luminosity, acquire the excellence of the eyes, acquire the excellence of voice, acquire the excellence of meditative stability, and acquire the excellence of dhāraṇī; that through skillful means they emanate themselves in the body of a buddha, journey from world system to world system, and having gone to places where a lord buddha has not arisen and appeared, describe the attributes of the perfection of generosity, describe the attributes of the perfection of ethical discipline, describe the attributes of the perfection of tolerance, describe the attributes of the perfection of perseverance, describe the attributes of the perfection of meditative concentration, and describe [F.239.b] the attributes of the perfection of wisdom; describe the attributes of the emptiness of internal phenomena, describe the attributes of the emptiness of external phenomena, describe the attributes of the emptiness of external and internal phenomena, describe the attributes of the emptiness of emptiness, describe the attributes of the emptiness of great extent, describe the attributes of the emptiness of ultimate reality, describe the attributes of the emptiness of conditioned phenomena, describe the attributes of the emptiness of unconditioned phenomena, describe the attributes of the emptiness of the unlimited, describe the attributes of the emptiness of that which has neither beginning nor end, describe the attributes of the emptiness of nonexclusion, describe the attributes of the emptiness of inherent nature, describe the attributes of the emptiness of all phenomena, describe the attributes of the emptiness of intrinsic defining characteristics, describe the attributes of the emptiness of that which cannot be apprehended, describe the attributes of the emptiness of nonentities, describe the attributes of the emptiness of essential nature, and describe the attributes of the emptiness of an essential nature of nonentities; describe the attributes of the four meditative concentrations, describe the attributes of the four immeasurable attitudes, describe the attributes of the four formless absorptions, and describe the attributes of the five extrasensory powers; describe the attributes of the four applications of mindfulness, describe the attributes of the four correct exertions, describe the attributes of the four supports for miraculous ability, describe the attributes of the five faculties, describe the attributes of the five powers, describe the attributes of the seven branches of enlightenment, and describe the attributes of the noble eightfold path; describe the attributes of the four truths of the noble ones, describe the attributes of the eight liberations, describe the attributes of the nine serial steps of meditative absorption, [F.240.a] describe the attributes of the emptiness, signlessness, and wishlessness gateways to liberation, describe the attributes of the meditative stabilities, describe the attributes of the dhāraṇī gateways, describe the attributes of the ten powers of the tathāgatas, describe the attributes of the four fearlessnesses, describe the attributes of the four kinds of exact knowledge, describe the attributes of great loving kindness, describe the attributes of great compassion, and describe the attributes of the eighteen distinct qualities of the buddhas; and that through skillful means they teach beings the Dharma and discipline689 them in the three vehicles, namely, the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, and the vehicle of the buddhas.”


18.

Chapter 18

18.­1

Then the Blessed One said to Śakra, mighty lord of the gods, “Kauśika, when any sons or daughters of good families [F.262.b] who take up, uphold, recite, master, chant by heart,701 and focus their attention correctly on this profound perfection of wisdom are present in a place of conflict, in the frontline of battle, if those sons or daughters of good families have gone there and are present there having chanted this profound perfection of wisdom by heart, then those sons or daughters of good families will not be defeated. They will indisputably be victorious. Being victorious, they will be delivered from that conflict without being humiliated or injured.702


19.

Chapter 19

19.­1

Then the Blessed One said to Śakra, mighty lord of the gods, “Kauśika, it is so, it is so! The merit of those sons or daughters of good families will increase greatly. The increase in the merit of those sons or daughters of good families who commit this perfection of wisdom to writing, make it into a book, take it up, uphold it, recite it, master it, and focus their attention correctly on it, and in addition serve, respect, honor, and worship it with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, and various musical instruments, is, because of that, immeasurable, incalculable, inconceivable, incomparable, and inestimable.


20.

Chapter 20

20.­1

Then a hundred or so rival tīrthikas and wandering mendicants intent on looking for an opportunity to inflict harm approached the place where the Blessed One was. Śakra, mighty lord of the gods, had the thought, ‘These rival tīrthikas and wandering mendicants intent on looking for an opportunity to inflict harm have approached the place where the Blessed One is. So that when the perfection of wisdom is being preached, those rival tīrthikas and wandering mendicants do not, having approached the Blessed One, create obstacles, I should by all means chant by heart as much of this perfection of wisdom as I have taken up from the Blessed One.’


21.

Chapter 21

21.­1

Then the venerable Ānanda said to the Blessed One, “In the manner the Blessed Lord proclaims the name of the perfection of wisdom he does not proclaim the name of the perfection of generosity, [F.306.b] does not proclaim the name of the perfection of ethical discipline, does not proclaim the name of the perfection of tolerance, does not proclaim the name of the perfection of perseverance, and does not proclaim the name of the perfection of meditative concentration. In the manner the Blessed Lord proclaims the name of the perfection of wisdom he does not proclaim the emptiness of internal phenomena, does not proclaim the name of the emptiness of external phenomena, does not proclaim the name of the emptiness of external and internal phenomena, does not proclaim the name of the emptiness of emptiness, does not proclaim the name of the emptiness of great extent, does not proclaim the name of the emptiness of ultimate reality, does not proclaim the name of the emptiness of conditioned phenomena, does not proclaim the name of the emptiness of unconditioned phenomena, does not proclaim the name of the emptiness of the unlimited, does not proclaim the name of the emptiness of that which has neither beginning nor end, does not proclaim the name of the emptiness of nonexclusion, does not proclaim the name of the emptiness of inherent nature, does not proclaim the name of the emptiness of all phenomena, does not proclaim the name of the emptiness of intrinsic defining characteristics, does not proclaim the name of the emptiness of that which cannot be apprehended, does not proclaim the name of the emptiness of nonentities, does not proclaim the name of the emptiness of essential nature, [F.307.a] and does not proclaim the name of the emptiness of an essential nature of nonentities. In the manner the Blessed Lord proclaims the name of the perfection of wisdom he does not proclaim the name of the applications of mindfulness, does not proclaim the name of the correct exertions, does not proclaim the name of the supports for miraculous ability, does not proclaim the name of the faculties, does not proclaim the name of the powers, does not proclaim the name of the branches of enlightenment, and does not proclaim the name of the noble eightfold path; does not proclaim the name of the truths of the noble ones, does not proclaim the name of the meditative concentrations, does not proclaim the name of the immeasurable attitudes, does not proclaim the name of the formless absorptions, does not proclaim the name of the eight liberations, does not proclaim the name of the nine serial steps of meditative absorption, does not proclaim the name of the emptiness, signlessness, and wishlessness gateways to liberation, does not proclaim the name of the extrasensory powers, does not proclaim the name of the meditative stabilities, and does not proclaim the name of the [F.307.b] dhāraṇī gateways. In the manner the Blessed Lord proclaims the name of the perfection of wisdom he does not proclaim the name of the ten powers of the tathāgatas, does not proclaim the name of the four fearlessnesses, does not proclaim the name of the four kinds of exact knowledge, does not proclaim the name of great compassion, and does not proclaim the name of the eighteen distinct qualities of the buddhas.”


22.

Chapter 22

22.­1

Then the Blessed One asked Śakra, mighty lord of the gods, “Kauśika, if you could possess Jambudvīpa, filled to the brim with the relics of the tathāgatas, and if someone were to present you with this perfection of wisdom, written in the form of a book, which of these would you take?”

22.­2

“Blessed Lord,” replied Śakra, “if someone were to present me with Jambudvīpa, filled to the brim with the relics of the tathāgatas, and if someone were to present me with this perfection of wisdom, written in the form of a book, I would take just this perfection of wisdom. If you ask why, [F.339.a] Blessed Lord, it is not that I do not honor those relics of the tathāgatas, it is not that I do not have confidence731 in them, and it is not that I do not think highly732 of them. Blessed Lord, it is not that I do not want to honor, or that I do not want to venerate, or that I do not want to respect, or that I do not want to worship the relics of the tathāgatas. Blessed Lord, those relics of the tathāgatas have also originated from the perfection of wisdom and that is why the relics of the tathāgatas should be honored, should be venerated, should be respected, and should be worshiped. Those relics have been brought into being733 by the perfection of wisdom. That is why those relics of the tathāgatas get to be worshiped.


23.

Chapter 23: Śakra

23.­1

Then the Blessed One said to Śakra, mighty lord of the gods, “Kauśika, if any sons or daughters of good families were to have established the beings of Jambudvīpa in the paths of the ten virtuous actions, do you think, Kauśika, that for this reason those sons or daughters of good families would have greatly increased their merit?”

“Greatly, Blessed Lord! Greatly, Well-Gone One!”

23.­2

The Blessed One then said, “Kauśika, if any were to bestow a book of this perfection of wisdom on others so that they might recite it, write it out, or chant it by heart, they would even more greatly increase their merit than that. If you ask why, it is because in this perfection of wisdom it reveals extensively such attributes as those uncontaminated attributes, having trained in which sons or daughters of good families have entered, enter, and will enter into the maturity of the perfect nature761 have attained, [F.371.b] attain, and will attain the fruit of having entered the stream; have attained, attain, and will attain the fruit of once-returner; have attained, attain, and will attain the fruit of non-returner; and have attained, attain, and will attain arhatship; those who follow the vehicle of the pratyekabuddhas have attained, attain, and will attain individual enlightenment; and those who have set out for unsurpassed, perfect, complete enlightenment have entered, enter, and will enter into the maturity of the bodhisattvas, and have fully awakened, fully awaken, and will fully awaken to unsurpassed, perfect, complete enlightenment.


24.

Chapter 24: Dedication

24.­1

Then the bodhisattva great being Maitreya said to the elder Subhūti, [F.117.b] “Venerable monk Subhūti, that which is the basis of meritorious action associated with the rejoicing of a bodhisattva great being;774 that which is the basis of meritorious action associated with a bodhisattva great being’s rejoicing, which is dedicated, having made common cause with all beings, to unsurpassed, perfect, complete enlightenment by way of not apprehending anything; that which is the foundation of meritorious action associated with the rejoicing of all beings; and that which is the basis of meritorious action arisen from the generosity, and the basis of meritorious action arisen from the ethical discipline and arisen from the meditation of the followers of the vehicle of the śrāvakas and the followers of the vehicle of the pratyekabuddhas‍—from among these, just that basis of meritorious action associated with a bodhisattva great being’s rejoicing, which is dedicated, having made common cause with all beings, to unsurpassed, perfect, complete enlightenment is said to be supreme, is said to be the best, is said to be the foremost, is said to be excellent, is said to be perfect, is said to be the greatest, is said to be unsurpassed, is said to be unexcelled, is said to be unequaled, and is said to be equal to the unequaled.


25.

Chapter 25

25.­1

Then the venerable Śāradvatīputra said to the Blessed One, “Blessed Lord, the perfection of wisdom sheds light owing to its utter purity. Blessed Lord, the perfection of wisdom is worthy of homage. Blessed Lord, I pay homage to the perfection of wisdom. Blessed Lord, the perfection of wisdom is unsullied by all the three realms. Blessed Lord, the perfection of wisdom dispels all the blindness of afflictive mental states and views, rendering visual distortion nonexistent.789 Blessed Lord, the perfection of wisdom, among the factors conducive to enlightenment, is supreme.790 Blessed Lord, the perfection of wisdom secures happiness so that all fears, enmity, and harms may be purified. Blessed Lord, the perfection of wisdom brings light to all beings so that they might acquire the five eyes. Blessed Lord, the perfection of wisdom teaches the path to those who are going astray so that they might turn back from the extremes. Blessed Lord, the perfection of wisdom establishes all-aspect omniscience, so that all the afflicted mental states and their connecting propensities791 might be abandoned. Blessed Lord, the perfection of wisdom generates the attributes of the buddhas so it is the mother of bodhisattva great beings. Blessed Lord, the perfection of wisdom, because of the emptiness of its intrinsic defining characteristics, has neither arisen nor ceased. Blessed Lord, the perfection of wisdom is the antidote to saṃsāra because it is neither permanent, nor has it perished. Blessed Lord, the perfection of wisdom is the protector792 of beings without a protector [F.178.b] because it bestows the entirety of the precious doctrine. Blessed Lord, the perfection of wisdom works as the ten powers793 because it cannot be crushed. Blessed Lord, the perfection of wisdom turns the wheel of the Dharma, that turns three times in twelve ways,794 because it is subject to neither promulgation nor reversal. Blessed Lord, the perfection of wisdom displays the essential nature of all phenomena because of the emptiness of an essential nature of nonentities.


26.

Chapter 26

26.­1

Then the venerable Śāradvatīputra asked the Blessed One, “Blessed Lord, where do those bodhisattva great beings who have a resolute belief in this profound perfection of wisdom pass away before coming here? For how long have these sons or daughters of good families set out for unsurpassed, perfect, complete enlightenment? How many tathāgatas, arhats, perfectly complete buddhas have they served? For how long have those with a resolute belief in this profound perfection of wisdom as reality and as method805 practiced the perfection of generosity? For how long have they practiced the perfection of ethical discipline? For how long have they practiced the perfection of tolerance? For how long have they practiced the perfection of perseverance? For how long have they practiced the perfection of meditative concentration? And for how long have they practiced the perfection of wisdom?”


27.

Chapter 27

27.­1

Then the venerable Śāradvatīputra said to the Blessed One, “Blessed Lord, this purity is profound.”

“That is because of absolute purity,” said the Blessed One.

27.­2

“Because of the purity of what is it profound?” asked Śāradvatīputra.

27.­3

“Śāradvatīputra,” replied the Blessed One, “purity is profound because of the purity of physical forms, purity is profound because of the purity of feelings, purity is profound because of the purity of perceptions, purity is profound because of the purity of formative predispositions, and purity is profound because of the purity of consciousness. Śāradvatīputra, purity is profound because of the purity of the eyes, purity is profound because of the purity of the ears, purity is profound because of [F.122.a] the purity of the nose, purity is profound because of the purity of the tongue, purity is profound because of the purity of the body, and purity is profound because of the purity of the mental faculty. Śāradvatīputra, purity is profound because of the purity of sights, purity is profound because of the purity of sounds, purity is profound because of the purity of odors, purity is profound because of the purity of tastes, purity is profound because of the purity of tangibles, and purity is profound because of the purity of mental phenomena. Śāradvatīputra, purity is profound because of the purity of visual consciousness, purity is profound because of the purity of auditory consciousness, purity is profound because of the purity of olfactory consciousness, purity is profound because of the purity of gustatory consciousness, purity is profound because of the purity of tactile consciousness, and purity is profound because of the purity of mental consciousness. Śāradvatīputra, purity is profound because of the purity of visually compounded sensory contact, purity is profound because of the purity of aurally compounded sensory contact, purity is profound because of the purity of nasally compounded sensory contact, purity is profound because of the purity of lingually compounded sensory contact, purity is profound because of the purity of corporeally compounded sensory contact, and purity is profound because of the purity of mentally compounded sensory contact. Śāradvatīputra, purity is profound because of the purity of feelings conditioned by visually compounded sensory contact, purity is profound because of the purity of feelings conditioned by aurally compounded sensory contact, purity is profound because of the purity of feelings conditioned by nasally compounded sensory contact, [F.122.b] purity is profound because of the purity of feelings conditioned by lingually compounded sensory contact, purity is profound because of the purity of feelings conditioned by corporeally compounded sensory contact, and purity is profound because of the purity of feelings conditioned by mentally compounded sensory contact. Śāradvatīputra, purity is profound because of the purity of the earth element, purity is profound because of the purity of the water element, purity is profound because of the purity of the fire element, purity is profound because of the purity of the wind element, purity is profound because of the purity of the space element, and purity is profound because of the purity of the consciousness element. Śāradvatīputra, purity is profound because of the purity of ignorance, purity is profound because of the purity of formative predispositions, purity is profound because of the purity of consciousness, purity is profound because of the purity of name and form, purity is profound because of the purity of the six sense fields, purity is profound because of the purity of sensory contact, purity is profound because of the purity of sensation, purity is profound because of the purity of craving, purity is profound because of the purity of grasping, purity is profound because of the purity of the rebirth process, purity is profound because of the purity of birth, and purity is profound because of the purity of aging and death. Purity is profound because of the purity of the perfection of generosity, purity is profound because of the purity of the perfection of ethical discipline, purity is profound because of the purity of the perfection of tolerance, purity is profound because of [F.123.a] the purity of the perfection of perseverance, purity is profound because of the purity of the perfection of meditative concentration, and purity is profound because of the purity of the perfection of wisdom; purity is profound because of the purity of the emptiness of internal phenomena, purity is profound because of the purity of the emptiness of external phenomena, purity is profound because of the purity of the emptiness of external and internal phenomena, purity is profound because of the purity of the emptiness of emptiness, purity is profound because of the purity of the emptiness of great extent, purity is profound because of the purity of the emptiness of ultimate reality, purity is profound because of the purity of the emptiness of conditioned phenomena, purity is profound because of the purity of the emptiness of unconditioned phenomena, purity is profound because of the purity of the emptiness of the unlimited, purity is profound because of the purity of the emptiness of that which has neither beginning nor end, purity is profound because of the purity of the emptiness of nonexclusion, purity is profound because of the purity of the emptiness of inherent nature, purity is profound because of the purity of the emptiness of all phenomena, purity is profound because of the purity of the emptiness of intrinsic defining characteristics, purity is profound because of the purity of the emptiness of that which cannot be apprehended, purity is profound because of the purity of the emptiness of nonentities, purity is profound because of the purity of the emptiness of essential nature, and purity is profound because of the purity of the emptiness of an essential nature of nonentities; purity is profound because of the purity of the applications of mindfulness, purity is profound because of the purity of the correct exertions, [F.123.b] purity is profound because of the purity of the supports for miraculous ability, purity is profound because of the purity of the faculties, purity is profound because of the purity of the powers, purity is profound because of the purity of the branches of enlightenment, and purity is profound because of the purity of the noble eightfold path; and purity is profound because of the purity of the truths of the noble ones, purity is profound because of the purity of the meditative concentrations, purity is profound because of the purity of the immeasurable attitudes, purity is profound because of the purity of the formless absorptions, purity is profound because of the purity of the eight liberations, purity is profound because of the purity of the nine serial steps of meditative absorption, purity is profound because of the purity of emptiness, purity is profound because of the purity of signlessness, purity is profound because of the purity of wishlessness, purity is profound because of the purity of the extrasensory powers, purity is profound because of the purity of the meditative stabilities, purity is profound because of the purity of the dhāraṇī gateways, purity is profound because of the purity of the ten powers of the tathāgatas, purity is profound because of the purity of the four fearlessnesses, purity is profound because of the purity of the four kinds of exact knowledge, purity is profound because of the purity of the eighteen distinct qualities of the buddhas, purity is profound because of the purity of enlightenment, purity is profound because of the purity of the buddhas, purity is profound because of the purity of knowledge of all the dharmas, [F.124.a] purity is profound because of the purity of the knowledge of the aspects of the path, and purity is profound because of the purity of all-aspect omniscience.”


28.

Chapter 28

28.­1

Then the venerable Subhūti said to the Blessed One, “Blessed Lord, [F.194.b] the perfection of wisdom is inactive.”

28.­2

“Subhūti,” replied the Blessed One, “that is because an agent cannot be apprehended. Similarly, Subhūti, it is because physical forms cannot be apprehended, feelings cannot be apprehended, perceptions cannot be apprehended, formative predispositions cannot be apprehended, and consciousness cannot be apprehended. The eyes cannot be apprehended, the ears cannot be apprehended, the nose cannot be apprehended, the tongue cannot be apprehended, the body cannot be apprehended, and the mental faculty cannot be apprehended. Sights cannot be apprehended, sounds cannot be apprehended, odors cannot be apprehended, tastes cannot be apprehended, tangibles cannot be apprehended, and mental phenomena cannot be apprehended. Visual consciousness cannot be apprehended, auditory consciousness cannot be apprehended, olfactory consciousness cannot be apprehended, gustatory consciousness cannot be apprehended, tactile consciousness cannot be apprehended, and mental consciousness cannot be apprehended. Visually compounded sensory contact cannot be apprehended, aurally compounded sensory contact cannot be apprehended, nasally compounded sensory contact cannot be apprehended, lingually compounded sensory contact cannot be apprehended, corporeally compounded sensory contact cannot be apprehended, and mentally compounded sensory contact cannot be apprehended. Feelings conditioned by visually compounded sensory contact cannot be apprehended, feelings conditioned by aurally compounded sensory contact cannot be apprehended, feelings conditioned by nasally compounded sensory contact cannot be apprehended, feelings conditioned by lingually compounded sensory contact cannot be apprehended, feelings conditioned by corporeally compounded sensory contact cannot be apprehended, and feelings conditioned by mentally compounded sensory contact cannot be apprehended. The earth element cannot be apprehended, [F.195.a] the water element cannot be apprehended, the fire element cannot be apprehended, the wind element cannot be apprehended, the space element cannot be apprehended, and the consciousness element cannot be apprehended. Ignorance cannot be apprehended, formative predispositions cannot be apprehended, consciousness cannot be apprehended, name and form cannot be apprehended, the six sense fields cannot be apprehended, sensory contact cannot be apprehended, sensation cannot be apprehended, craving cannot be apprehended, grasping cannot be apprehended, the rebirth process cannot be apprehended, birth cannot be apprehended, and aging and death cannot be apprehended. The perfection of generosity cannot be apprehended, the perfection of ethical discipline cannot be apprehended, the perfection of tolerance cannot be apprehended, the perfection of perseverance cannot be apprehended, the perfection of meditative concentration cannot be apprehended, and the perfection of wisdom cannot be apprehended. The emptiness of internal phenomena cannot be apprehended, the emptiness of external phenomena cannot be apprehended, the emptiness of external and internal phenomena cannot be apprehended, the emptiness of emptiness cannot be apprehended, the emptiness of great extent cannot be apprehended, the emptiness of ultimate reality cannot be apprehended, the emptiness of conditioned phenomena cannot be apprehended, the emptiness of unconditioned phenomena cannot be apprehended, the emptiness of the unlimited cannot be apprehended, the emptiness of that which has neither beginning nor end cannot be apprehended, the emptiness of nonexclusion cannot be apprehended, the emptiness of inherent nature cannot be apprehended, the emptiness of all phenomena cannot be apprehended, the emptiness of intrinsic defining characteristics cannot be apprehended, the emptiness of that which cannot be apprehended cannot be apprehended, the emptiness of nonentities cannot be apprehended, the emptiness of essential nature cannot be apprehended, [F.195.b] and the emptiness of an essential nature of nonentities cannot be apprehended. The applications of mindfulness cannot be apprehended, the correct exertions cannot be apprehended, the supports for miraculous ability cannot be apprehended, the faculties cannot be apprehended, the powers cannot be apprehended, the branches of enlightenment cannot be apprehended, and the noble eightfold path cannot be apprehended. The truths of the noble ones cannot be apprehended, the meditative concentrations cannot be apprehended, the immeasurable attitudes cannot be apprehended, the formless absorptions cannot be apprehended, the eight liberations cannot be apprehended, the nine serial steps of meditative absorption cannot be apprehended, the emptiness, signlessness, and wishlessness gateways to liberation cannot be apprehended, the extrasensory powers cannot be apprehended, the meditative stabilities cannot be apprehended, the dhāraṇī gateways cannot be apprehended, the powers of the tathāgatas cannot be apprehended, the fearlessnesses cannot be apprehended, the kinds of exact knowledge cannot be apprehended, great loving kindness cannot be apprehended, great compassion cannot be apprehended, and the distinct qualities of the buddhas cannot be apprehended. The fruit of having entered the stream cannot be apprehended, the fruit of once-returner cannot be apprehended, the fruit of non-returner cannot be apprehended, arhatship cannot be apprehended, individual enlightenment cannot be apprehended, the knowledge of aspects of the path cannot be apprehended, and all-aspect omniscience cannot be apprehended.”


ab.

Abbreviations

Bṭ1 Anonymous/Daṃṣṭrāsena. shes rab kyi pha rol tu phyin pa ’bum gyi rgya cher ’grel (Śata­sāhasrikā­prajñā­pāramitā­bṛhaṭṭīkā) [Bṛhaṭṭīkā]. Toh 3807, Degé Tengyur vols. 91–92 (shes phyin, na, pa).
Bṭ3 Vasubandhu/Daṃṣṭrāsena. ’phags pa shes rab kyi pha rol tu phyin pa ’bum dang / nyi khri lnga sgong pa dang / khri brgyad stong pa rgya cher bshad pa (Ārya­śata­sāhasrikā­pañca­viṃśati­sāhasrikāṣṭā­daśa-sāhasrikā­prajñā­pāramitābṭhaṭṭīkā) [Bṛhaṭṭīkā]. Degé Tengyur vol. 93 (shes phyin, pha), folios 1b–292b.
C Choné (co ne) Kangyur and Tengyur.
D Degé (sde dge) Kangyur and Tengyur.
Edg Edgerton, Franklin. Buddhist Hybrid Sanskrit Dictionary. New Haven, 1953.
Eight Thousand Conze, Edward. The Perfection of Wisdom in Eight Thousand Lines & Its Verse Summary. Bolinas, Calif.: Four Seasons Foundation, 1973.
Ghoṣa Ghoṣa, Pratāpachandra, ed. Śata­sāhasrikā Prajñā­pāramitā. Asiatic Society of Bengal. Calcutta, 1902–14.
Gilgit Gilgit Buddhist Manuscripts (revised and enlarged compact facsimile edition). Vol. 1. by Raghu Vira and Lokesh Chandra. Bibliotheca Indo-Buddhica Series No. 150. Delhi 110007: Sri Satguru Publications, a division of Indian Books Center, 1995.
K Peking (pe cing) 1684/1692 Kangyur
LSPW Conze, Edward. The Large Sutra on Perfection Wisdom. Berkeley and Los Angeles, California: University of California Press, 1975. First paperback printing, 1984.
MDPL Conze, Edward. Materials for a Dictionary of the Prajñāpāramitā Literature. Tokyo: Suzuki Research Foundation, 1973.
MW Monier-Williams, Monier. A Sanskrit-English dictionary: Etymologically and Philologically Arranged with Special Reference to Cognate Indo-European Languages. Oxford: Clarendon Press, 1899.
Mppś Lamotte, Étienne. Le Traité de la Grande Vertu de Sagesse de Nāgārjuna (Mahāprajñā-pāramitā-śāstra). Vol. I and II: Bibliothèque du Muséon, 18. Louvain: Institut Orientaliste, 1949; reprinted 1967. Vol III, IV and V: Publications de l’Institut Orientaliste de Louvain, 2, 12 and 24. Louvain: Institut Orientaliste, 1970, 1976 and 1980.
Mppś English Gelongma Karma Migme Chodron. The Treatise on the Great Virtue of Wisdom of Nāgārjuna. Gampo Abbey Nova Scotia, 2001. English translation of Étienne Lamotte (1949–80).
Mvy Mahāvyutpatti (bye brag tu rtogs par byed pa chen po. Toh. 4346, Degé Tengyur vol. 306 (bstan bcos sna tshogs, co), folios 1b-131a.
N Narthang (snar thang) Kangyur and Tengyur.
PSP Pañca­viṃśati­sāhasrikā Prajñāpāramitā. Edited by Takayasu Kimura. Tokyo: Sankibo Busshorin 2007–9 (1-1, 1-2), 1986 (2-3), 1990 (4), 1992 (5), 2006 (6-8). Available online (input by Klaus Wille, Göttingen) at GRETIL.
S Stok Palace (stog pho brang bris ma) Kangyur.
Skt Sanskrit.
Tib Tibetan.
Toh Tōhoku Imperial University A Complete Catalogue of the Tibetan Buddhist Canons. (bkaḥ-ḥgyur and bstan-ḥgyur). Edited by Ui, Hakuju; Suzuki, Munetada; Kanakura, Yenshō; and Taka, Tōkan. Tohoku Imperial University, Sendai, 1934.
Z Zacchetti, Stefano. In Praise of the Light. Bibliotheca Philologica et Philosophica Buddhica, Vol. 8. The International Research Institute for Advanced Buddhology. Tokyo: Soka University, 2005.
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.
ŚsP 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.

n.

Notes

n.­1
Evidence mentioned in the traditional histories for the same teaching to have been recorded in sūtras of different length is that the interlocutors are the same, and that all versions contain the same prophecy made about Gaṅgadevī, related in chapter 43 of the present text. See Butön, folios 73.b–74.a.
n.­2
The six “mother” Prajñāpāramitā sūtras (yum drug), so called because they include all eight implicit topics of the Abhisamayālaṃkara, are the five long sūtras (in one hundred thousand, twenty-five thousand, eighteen thousand, ten thousand, and eight thousand lines, Toh 8–12), along with the Verse Summary (Ratnaguṇasaṅcayagāthā, Toh 13), which is said to have been taught subsequently in the Magadha dialect.
n.­3
Butön, folio 99.b; translation in Stein and Zangpo, p. 229.
n.­4
See The Perfection of Wisdom in Twenty-Five Thousand Lines (Toh 9) introduction, and The Perfection of Wisdom in Eighteen Thousand Lines (Toh 10) introduction.
n.­5
See the 84000 Knowledge Base page on the Degé Kangyur’s Perfection of Wisdom section.
n.­6
See Falk 2011; Falk and Karashima (2012 and 2013); and Salomon 2018, pp. 335–58.
n.­7
This hypothesis, favored by most modern scholars as well as by traditional Nepalese exegetes, is also supported by the fact that one of the seven Chinese translations of the Eight Thousand, the Dao xing jing (道行經), or Dao xing banruo jing (道行般若經; Taishō 224), was the earliest ever of the Prajñāpāramitā texts to be translated (by Lokakṣema and others in 179 ᴄᴇ)‍—a century before the first “long” group of sūtras was brought to China from Khotan. Nevertheless, traditional scholarship in both China and Tibet favored the idea that the Eight Thousand was an abridgement or extract of the long sūtras. See Zacchetti 2015, p. 177.
n.­8
See von Hinüber 2014 and Zacchetti 2015, p. 187. Critical editions of parts of the manuscript have been published by Conze (1962 and 1974), Zacchetti (2005), and Choong (2006).
n.­58
bka’ yang dag pas, here and in the Twenty-Five Thousand, is one Tibetan rendering in the canonical texts of the Skt. samyagājñā, the other being the more widespread yang dag pa’i shes pas (“by perfect understanding”), as in the equivalent phrase in the Eighteen Thousand, 1.­2 and as recommended in Mahāvyutpatti 1087. See also The Jewel Cloud (Toh 231), 1.­2 and n.­21. Vetter, p. 67, n. 53, says it “deviates from the translation” of it as a verb (kun shes pa, “fully understand”).
n.­280
This is the same as Eighteen Thousand 8.­1; Twenty-Five Thousand 5.­1 omits.
n.­298
Bṭ1, p. 904: “Because of philosophical error they have a philosophical view of, and are intent on [or believe in], a physical form that is an existing thing. Because of perceptual error, they grasp the mental image of good or bad and so on. Because of mental error they are attached to [or settle down on] and possess the functioning reality (dngos po) of physical form. ‘They engage in the conditioning of physical forms.’ This means that when they thus, because of such philosophical error, perceptual error, and mental error, see a physical form that is an existing thing and practice like that, they make a physical form a conditioned thing that will arise and cease and so on and do not practice the perfection of wisdom.” Bṭ3 4.­612, explaining the three in the different order found at Eighteen Thousand, ka 88a (9.­6), says: “ ‘Possess’ (gnas, adhisthā), ‘form a notion’ (kun tu shes, saṃjñā), and ‘believe’ (mos, adhimuc) in form. They ‘possess’ because of mental (citta) error, ‘form a notion’ (’du shes, saṃjñā) because of perceptual error, and ‘believe’ (lta ba, dṛṣṭi) because of philosophical error.” See also Bṭ3, n.­591.
n.­299
“Actualize” renders mngon du bya ba. Ghoṣa, p. 764, sākṣāt karttuṃ (“directly witness”).
n.­300
This renders the Tib based on Gilgit, 59v10–11, and Ghoṣa, p. 765, where there are just the separate statements (rūpaṃ) na carati and (rūpam) asya nimitte na carati. Alternatively, the lhag bcas in mi spyod de and the cing in mi spyod cing may suggest “they do not engage with physical forms, which is to say (de), they do not engage with mental images of physical forms; (cing) they do not engage with the notion that physical forms are permanent,” and so on, making clear that permanence and so on are the nimittas.
n.­301
The eighteen sensory elements (dhātu) begin here because the set of twelve sense fields (āyatana), which come after the five aggregates (skandha), are complete.
n.­302
The presence of thams cad shes pa nyid (sarvajñatā) here is noteworthy.
n.­303
The translators evidently read upalabh in place of upe or understood upe as upalabh. The Mvy does not attest dmigs as a translation of upe in any of its forms.
n.­304
This renders de; Twenty-Five Thousand, ka 152a (6.­14), cing. Cf. Gilgit, 60r11–12, anupādattā; Ghoṣa, p. 825, and Kimura, 1–1:182, (tena) anupāttaḥ.
n.­305
Twenty-Five Thousand 6.­16 has ngo bo nyid med pa (“are without intrinsic nature”).
n.­306
Alternatively, “assured of the crest of the victory banner.”
n.­307
This meditative stability named excellently well established and the following meditative stabilities named well-engaging king of meditative stabilities, diffusion of light rays, without mistakes, because of the diffusion of light rays not making mistakes, and power of effort (rab tu bde bar gnas pa, ting nge ’dzin gyi rgyal po bde bar ’jug pa, ’od zer rab tu ’gyed pa, ’khrul pa med pa, ’od zer rab tu ’gyed pas ’khrul pa med par byed pa, and brtson pa’i stobs) are probably the result of a cascade of copying errors. They are missing from the list in the Twenty-Five Thousand; from Gilgit, 60v4–5, Ghoṣa, p. 826, and Kimura, 1–1:183; and are not found in the Mvy. In the later list (8.­109) they are missing from Ghoṣa, p. 1267, and are omitted from the Choné Kangyur.
n.­308
Eighteen Thousand 7.­8, rājamudra. Missing from the Twenty-Five Thousand’s list, and from Gilgit, 60v6, Ghoṣa, p. 826, and Kimura, 1–1:183.
n.­309
Eighteen Thousand 7.­8, tri­maṇḍala­pariśuddha. Missing from the list in the Twenty-Five Thousand, and from Gilgit, 60v6, Ghoṣa, p. 826, and Kimura, 1–1:183.
n.­310
This and the next are missing from the list in the Twenty-Five Thousand. They may simply be intended or accidental alternative renderings of siṃha­vijṛmbhita, which can mean a lion’s yawn and a lion’s stretch. Mvy gives forms of prasṛ like prasāraṇa (“spreading,” “stretching out,” “extending”) for forms of rkyong, and gives glal as rendering forms of (vi)jṛmbh.
n.­311
Myv attests both snrel zhi and snrel gzhi. Mvy snrel zhi snyoms par ’jug pa renders vyāstakrantaka­samāpatti. dag yig gsar bsgrigs, Zi ling: Mtsho sngon mi rigs dpe bskrun khang, 2003, glosses this as “crowning” (thod rgal ba’i don), equating vyatyasta with vyāstakrantaka = vyākrantaka or vyutkrānta.
n.­312
This is missing from the list in the Twenty-Five Thousand, and from Gilgit 60v7–8, Ghoṣa p. 826, and Kimura 1-1:183.
n.­313
This is missing from the list in the Twenty-Five Thousand.
n.­314
Skt MSS have śuddhāvāsa (pure abode) or śuddhābhāsa (pure illumination); however, Kimura gives śuddhasāra in a later list, and this is the reading adopted here.
n.­315
This is missing from the list in the Twenty-Five Thousand.
n.­316
This renders D jig pa, C ’jigs pa (“fearless”), also in the Twenty-Five Thousand, perhaps reading vibhaya in place of Gilgit, 60v10, and Ghoṣa vivarṇa; Kimura vivṛta.
n.­317
This is missing from the list in the Twenty-Five Thousand.
n.­318
This is missing from the list in the Twenty-Five Thousand. Gilgit, Ghoṣa, and Kimura omit.
n.­319
This renders chos kyis ’phags pa (dharmodgata); cf. the Twenty-Five Thousand’s chos kyi ’phags pa, g.­1081.
n.­320
This and the following two meditative stabilities are missing the list in the Twenty-Five Thousand, and from Gilgit, Ghoṣa, and Kimura.
n.­321
This, rnam par nges pa (*viniścaya), and the following meditative stability are missing from the list in the Twenty-Five Thousand.
n.­322
Alternatively, where objective supports have been cut off. Gilgit, 60v14, āraṃbanaccheda; Ghoṣa, p. 831, and Kimura, 1–1:184, āvaraṇa (“obscuration”).
n.­323
This meditative stability named entering into names and signs and the following named free from activity are missing from the list in the Twenty-Five Thousand.
n.­324
nges par gnas pa, Kimura (consistently with tathatā) sthitaniścita. Cf. the Twenty-Five Thousand and Eighteen Thousand, ka 152ab (15.­105), sems med par gnas pa, and Ghoṣa, p. 832, sthitaniścitta, (abiding without mentation).
n.­325
This renders gnas su bya ba med pa, niradhiṣṭhāna (“without anything to serve as a foundation”).
n.­326
This is missing from list in the Twenty-Five Thousand.
n.­327
This compound is rendered slightly differently in the Twenty-Five Thousand (g.­212).
n.­328
This and the next six meditative stabilities are missing from the list in the Twenty-Five Thousand. The name of the bodhisattva Ratnagarbha is rendered rin chen snying po (“Jewel Heart”).
n.­329
This renders mngon par dmigs pa med pa; alternatively, “without a manifest objective support.”
n.­330
This is missing from the list in the Twenty-Five Thousand.
n.­331
This is missing from the list in the Twenty-Five Thousand.
n.­332
This and the next four are missing from the list in the Twenty-Five Thousand.
n.­333
This differs slightly from the name in the list in the Twenty-Five Thousand (g.­1114).
n.­334
This and the next two are missing from the list in the Twenty-Five Thousand.
n.­335
This assumes kun tu rtog pa is derived not from saṃkḷp but from saṃvīkṣ.
n.­336
This is missing from the list in the Twenty-Five Thousand.
n.­337
I.e., of all phenomena.
n.­338
“Fixated” renders chags par bya ba, Ghoṣa p. 842 abhiniviṣṭāḥ.
n.­339
Skt vid means both “exist” and “know”; saṃvid has the same two meanings, perhaps intensified (“completely exist” or “completely know”). In Skt, therefore, the sentence means, at one and the same time: “As they are not known, so are they known. Thus, not being known, one says ‘ignorance,’ ” and, “As they do not exist, so do they exist. Thus, not existing, one says ‘not existing.’ ”
n.­340
Ghoṣa, p. 863, adds “great loving kindness” here.
n.­341
Gn1, p. 916: “when ordinary foolish people mistakenly see the nonexistent as existent they imagine and become fixated on all sorts of various things.”
n.­342
Ghoṣa, p. 877, niryāti (“are not emancipated in” or “do not go forth to”); Kimura, 1–1:190, niryāsyati. The Tib ’byung ba has been rendered both by “go forth [to]” and by “emancipated [in],” depending on the context.
n.­534
Earlier, 8.­377, this question is introduced by “because of just what” (ci tsam gyis na): “Blessed Lord, because of just what should bodhisattva great beings be known to have entered perfectly into the Great Vehicle?”
n.­576
“Great Vehicle” is derived from mahā-yā and “attains emancipation” or, more literally, “goes forth” from nir-yā.
n.­577
“Space” renders ākāśa and “accommodation” avakāśa.
n.­578
“Discerned” renders mchis, an honorific, attaching to the one being spoken to. Kimura, Ghoṣa, and Gilgit all have dṛś; Ten Thousand, 13.­13, mi mngon lags. However, below (ga F.295.b, 11.­107), the nonhonorific form put in the mouth of the Blessed One is myed, “are nonexistent.”
n.­632
The Tibetan here reads dga’ ldan (Skt. Tuṣita), the name of the realm, but the parallel in Toh 9 reads rab dga’ ldan (Skt. Saṃtuṣita), the name of the god who presides over the realm. Here, we have elected to follow the reading in Toh 9.
n.­633
ŚsP II-2:115, gnas gtsang ma’i lha’i bu, śuddhāvāsakāyikā devaputrās.
n.­662
On the Skt yan nv aham with an optative construction, rendered na de la…gtor bar bya, see Edg, s.v. yan nu.
n.­689
“Discipline” renders ’dul (vinī).
n.­701
“Chant by heart” renders kha ton byed (svādhyāya). It means to repeat it to oneself aloud in order to commit it fully to memory, and having done so, to keep it in mind.
n.­702
“Without being humiliated or injured” renders ma smas ma nyams (akṣataś cānupahataś ca).
n.­731
“Not have confidence” renders myi rton pa, apratyaya; Edg, s.v. apratyaya, “discontent, ill-will.”
n.­732
“Not think highly” renders btsun par myi bgyid pa, abahumānatā.
n.­733
“Brought into being” renders bsgrubs pa, paribhāvita.
n.­761
“Maturity of the perfect nature” renders yang dag pa’i skyon med pa nyid (samyaktvanyāma/niyāma). MDPL, s.v. samyaktvaniyāma, glosses this with “certainty that he will win salvation by the methods appropriate to the Disciples.”
n.­774
The idea is that the meritorious action is a foundation, somewhat like building up a store of goodwill. The bodhisattvas’ good deeds (the object in which one should rejoice) are supreme because whatever they do, they do for the sake of others, while ordinary good deeds, and even the meditation and so on of śrāvakas, is for a personal benefit.
n.­789
“Rendering visual distortion nonexistent” renders rab rib ma mchis par dgyid pa; Kimura 2–3:142, vitimirakarī.
n.­790
“Supreme” renders mchog tu bgyid pa (agrakārī); alternatively, “renders [them] supreme.” Bṭ1 comments, “It means that it is the foremost cause that brings about the attainment of enlightenment.”
n.­791
Emend ba’i to ba (Kimura 2–3:142, sarva­vāsanānusaṃdhi­kleśa); alternative translations such as “propensities for afflictive mental states that cause linking up” do not fit the context. Cf. the footnote to Hundred Thousand ka F.41.a–42.a, n.­106.
n.­792
“Protector” renders mgon dgyid pa (nāthakarī).
n.­793
“Works as the ten powers” renders bstob bcu bgyid pa (daśabalakarī).
n.­794
The canonical explanation (see, for example, The Sūtra of the Wheel of Dharma, Toh 337, 1.­3–1.­14 and n.­21) is that the three times are when the Buddha (1) proclaims what the four truths are; (2) teaches that they must be comprehended, eliminated, realized, and cultivated; and (3) states that he himself has comprehended, eliminated, realized, and cultivated them. At the end of each truth The Sūtra of the Wheel of Dharma says, “I reflected thoroughly, the vision arose, and the insight, knowledge, understanding, and realization arose.” In explaining the twelve ways or aspects, Haribhadra (Wogihara 382, translated in Sparham, vol. 2, p. 264) explains this same canonical passage as follows: “Paying proper attention to phenomena not heard about before, a wisdom eye without outflows that directly perceives reality has dawned, knowledge free from doubt, an understanding of the way things are, and an intellectual awareness that is purified have dawned.” For each of the three times there are these four aspects: the Buddha directly perceives reality with an uncontaminated wisdom eye (= “the vision”), knows with an understanding free from doubt (= “the insight”), understands the way things are (bhūtārtha) (= “the knowledge”), and has a purified intellectual awareness (buddhi) (= “realization”).
n.­805
“As reality and as method” renders don dang tshul gyis, Kimura 2–3:149, arthataś ca nayataś ca.

b.

Bibliography

Primary Sources in Tibetan and Sanskrit

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 vols. 14–25: (’bum, ka), folios 1.b–394.a; (’bum, kha), folios 1.b–402.a; (’bum, ga), folios 1.b–394.a; (’bum, nga), folios 1.b–381.a; (’bum, ca), folios 1.b–395.a; (’bum, cha), folios 1.b–382.a; (’bum, ja), folios 1.b–398.a; (’bum, nya), folios 1.b–399.a; (’bum, ta), folios 1.b–384.a; (’bum, tha), folios 1.b–387.a; (’bum, da), folios 1.b–411.a; and (’bum, a), folios 1.b–395.a.

shes rab kyi pha rol tu phyin pa stong phrag brgya pa (Śata­sāhasrikā­prajñā­pāramitā) [The Perfection of Wisdom in One Hundred Thousand Lines]. bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–9, vols. 14–25.

Śatasāhasrikā prajñāpāramitā [The Perfection of Wisdom in One Hundred Thousand Lines]. Sanskrit texts based on Ghoṣa, Pratāpacandra, Çatasāhasrikā prajñāpāramitā: A Theological and Philosophical Discourse of Buddha With His Disciples in A Hundred Thousand Stanzas. Calcutta: Asiatic Society of Bengal, 1902–14 (chapters 1–12); and on Kimura, Takayasu, Śatasāhasrikā prajñāpāramitā, II/1–4, 4 vols. Tokyo: Sankibo Busshorin, 2009–14. Available as e-texts, Part I and Part II, on Göttingen Register of Electronic Texts in Indian Languages (GRETIL).

The Larger Prajñā­pāramitā. Sanskrit edition (mostly according to the Gilgit manuscript GBM 175–675, folios 1–27) from Zacchetti, Stefano (2005). In Praise of the Light: A Critical Synoptic Edition with an Annotated Translation of Chapters 1-3 of Dharmarakṣa’s Guang zan jing, Being the Earliest Chinese Translation of the Larger Prajñā­pāramitā. Bibliotheca Philologica et Philosophica Buddhica, Vol. 8. The International Research Institute for Advanced Buddhology. Tokyo: Soka University, 2005. Available as e-text on Göttingen Register of Electronic Texts in Indian Languages (GRETIL).

The Larger Prajñā­pāramitā. Sanskrit edition (Gilgit manuscript folios 202.a.5–205.a.12, GBM 571.5–577.12) from Yoke Meei Choong, Zum Problem der Leerheit (śūnyatā) in der Prajñā­pāramitā, Frankfurt: Europäische Hochschulschriften, Reihe 27, Bd. 97, 2006, pp. 109–33. Available as e-text on Göttingen Register of Electronic Texts in Indian Languages (GRETIL).

Secondary References in Tibetan and Sanskrit

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 vols. 26–28 (shes phyin, nyi khri, ka–a), folios ka.1.b–ga.381.a.

shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañcaviṃśatisāhasrikāprajñāpāramitā) [The Perfection of Wisdom in Twenty-Five Thousand Lines]. bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–9, vols. 26–28.

shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañca­viṃśati­sāhasrikā­prajñā­pāramitā) [The Perfection of Wisdom in Twenty-Five Thousand Lines, the “eight-chapter” (le’u brgyad ma) Tengyur version]. Toh 3790, Degé Tengyur vols. 82–84 (shes phyin, ga–ca), folios ga.1.b–ca.342.a.

Pañca­viṃśati­sāhasrikā prajñā­pāramitā [The Perfection of Wisdom in Twenty-Five Thousand Lines]. Sanskrit text based on the edition by Takayasu Kimura. Tokyo: Sankibo Busshorin 2007–9 (1–1, 1–2), 1986 (2–3), 1990 (4), 1992 (5), 2006 (6–8). Available as e-text on Göttingen Register of Electronic Texts in Indian Languages (GRETIL). Page references: {Ki.}

Pañca­viṃśati­sāhasrikā prajñā­pāramitā [The Perfection of Wisdom in Twenty-Five Thousand Lines]. Dutt, Nalinaksha. Calcutta Oriental Series 28. London: Luzac, 1934. Reprint edition, Sri Satguru Publications, 1986. Available as e-text on Göttingen Register of Electronic Texts in Indian Languages (GRETIL). Page references: {Dt.nn}

Pañca­viṃśati­sāhasrikā prajñā­pāramitā [The Perfection of Wisdom in Twenty-Five Thousand Lines]. Sanskrit text of the Anurādhapura fragment, based on the edition by Oskar von Hinüber, “Sieben Goldblätter einer Pañca­viṃśati­sāhasrikā Prajñā­pāramitā aus Anurādhapura,” in Nachrichten der Akademie der Wissenschaften in Göttingen, Phil.-Hist.Kl. 1983, pp. 189–207. Available as e-text on Göttingen Register of Electronic Texts in Indian Languages (GRETIL).

Aṣṭasāhasrikā prajñā­pāramitā [The Perfection of Wisdom in Eight Thousand Lines]. Sanskrit text based on the edition by P. L. Vaidya, in Buddhist Sanskrit Texts, vol. 4. Darbhanga: The Mithila Institute, 1960. Available as e-text on Göttingen Register of Electronic Texts in Indian Languages (GRETIL).

Daṃṣṭrasena. shes rab kyi pha rol tu phyin pa ’bum pa rgya cher ’grel pa (Śatasāhasrikā­prajñā­pāramitā­bṛhaṭṭīkā) [“An Extensive Commentary on The Perfection of Wisdom in One Hundred Thousand Lines”], Toh 3807, Degé Tengyur vols. 91–92. Also in Tengyur Pedurma (TPD) (bstan ’gyur [dpe bsdur ma]), [Comparative Edition of the Tengyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 120 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 1994–2008, vol. 54 (TPD 54), pp. 627–1439, and vol. 55, pp. 2–550.

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

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

Alaksha Tendar (a lag sha bstan dar). shes rab snying po’i ’grel pa don gsal nor bu’i ’od. sku ’bum: sku ’bum byams pa gling. http://purl.bdrc.io/resource/W7303. [BDRC bdr:W7303]. For translation see Lopez 1988.

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. In gsung ’bum/_rin chen grub/ zhol par ma/ ldi lir bskyar par brgyab pa/ [The Collected Works of Bu-ston: Edited by Lokesh Chandra from the Collections of Raghu Vira], vol. 24, pp. 633–1056. New Delhi: International Academy of Indian Culture, 1965–71.

Chomden Rigpai Raltri (bcom ldan rig pa’i ral gri). bstan pa rgyas pa rgyan gyi nyi ’od. BDRC MW1CZ1041 (scanned dbu med MS from Drépung) and MW00EGS1017426 (modern computerized version).

Dolpopa (dol po pa shes rab rgyal mtshan). ’bum rdzogs ldan lugs kyi bshad pa. Jo nang dpe tshogs 43. Beijing: mi rigs dpe skrun khang, 2014. http://purl.bdrc.io/resource/W8LS18973 . [BDRC bdr:W8LS18973].

Karma Chakmé (gnas mdo karma chags med). yum chen mo shes rab kyi pha rol tu phyin pa’i ’bum tig. In gsung ’bum karma chags med (gnas mdo dpe rnying nyams gso khang), 34:223–50. [nang chen rdzong]: gnas mdo gsang sngags chos ’phel gling gi dpe rnying nyams gso khang, 2010. http://purl.bdrc.io/resource/MW1KG8321_A2E762 . [BDRC bdr:MW1KG8321_A2E762].

Kongtrül Lodrö Thaye (kong sprul blo gros mtha’ yas / yon tan rgya mtsho). shes bya kun khyab [“The Treasury of Knowledge”]. Beijing: Mi rigs dpe skrun khang, 2002. Translated, along with the auto-commentary, by the Kalu Rinpoche Translation Group in The Treasury of Knowledge series (TOK). Ithaca, NY: Snow Lion Publications, 1995 to 2012. Mentioned here is Ngawang Zangpo 2010 (Books 2, 3, and 4).

Minling Terchen Gyurme Dorje. zab pa dang rgya che ba’i dam pa’i chos kyi thob yig rin chen ’byung gnas dum bu gnyis pa. In vol. 2, gsung ’bum ’gyur med rdo rje. 16 vols. Dehra Dun: D.g. Khochhen Tulku, 1998. Buddhist Digital Resource Center (BDRC), purl.bdrc.io/resource/MW22096. [BDRC bdr:MW22096]

Nordrang Orgyan (nor brang o rgyan). chos rnam kun btus. 3 vols. Beijing: Krung go’i bod rig pa dpe skrun khang, 2008.

Olkha Lelung Lobsang Trinlé (’ol kha / dga’ sle lung blo bzang ’phrin las). Narthang Catalog (Detailed). bka’ ’gyur rin po che’i gsung par srid gsum rgyan gcig rdzu ’phrul shing rta’i dkar chag ngo mtshar bkod pa rgya mtsho’i lde mig. Scans in: Narthang Kangyur (snar thang bka’ ’gyur), vol. 102, pp. 663–909. Buddhist Digital Resource Center (BDRC), http://purl.bdrc.io/resource/W22703 [BDRC bdr:W22703]. Transcribed in: bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–9, vol. 106, pp. 71–306.

Rongtönpa (rong ston shes bya kun rig). sher phyin ’bum TIk. Manduwala, Dehra Dun: Luding Ladrang, Pal Ewam Chodan Ngorpa Centre, 1985. http://purl.bdrc.io/resource/W1KG11807. [BDRC bdr:W1KG11807]. For translation see Martin 2012.

Zhang Yisun et al. bod rgya tshig mdzod chen mo. 3 vols. Subsequently reprinted in 2 vols. and 1 vol. Beijing: Mi rigs dpe skrun khang, 1985. Translated in Nyima and Dorje 2001 (vol. 1).

Secondary References in English and Other Languages

Almogi, Orna. “The Old sNar thang Tibetan Buddhist Canon Revisited, with Special Reference to dBus pa blo gsal’s bsTan ’gyur Catalogue.” Revue d’Etudes Tibétaines 58 (April 2021): 167–207. hal-03213584

Bongard-Levin, G. M., and Shin’ichirō Hori. “A Fragment of the Larger Prajñāpāramitā from Central Asia.” Journal of the International Association of Buddhist Studies 19, no. 1 (1996): 19–60.

Brunnhölzl, Karl (2010). Gone Beyond: The Prajñāpāramitā Sūtras, The Ornament of Clear Realization, and its Commentaries in the Tibetan Kagyü Tradition. 2 vols. Ithaca: Snow Lion, 2010 and 2011.

Brunnhölzl, Karl (2012). Groundless Paths: The Prajñāpāramitā Sūtras, The Ornament of Clear Realization, and its Commentaries in the Tibetan Nyingma Tradition. Ithaca: Snow Lion, 2012.

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

Choong, Yoke Meei. Zum Problem der Leerheit (śūnyatā) in der Prajñāpāramitā. Frankfurt: Europäische Hochschulschriften, Reihe 27, Bd. 97, 2006, pp. 109–33.

Conze, Edward (1962). The Gilgit Manuscript of the Aṣṭādaśasāhasrikā-prajñāpāramitā: Chapters 50 to 55 corresponding to the 5th Abhisamaya. SOR 26. Rome: ISMEO, 1962.

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

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

Conze, Edward (1974). The Gilgit Manuscript of the Aṣṭādaśasāhasrikā-prajñāpāramitā: Chapters 70 to 82 corresponding to the 6th, 7th, and 8th Abhisamayas. SOR 46. Rome: ISMEO, 1974.

Conze, Edward (1975). The Large Sūtra on Perfect Wisdom: With the Divisions of the Abhisamayālaṅkāra. Berkeley: University of California Press, 1975.

Conze, Edward (1978). The Prajñāpāramitā Literature (Second edition). Tokyo: The Reiyukai, 1978.

Dayal, Har. The Bodhisattva Doctrine in Buddhist Sanskrit Literature. London: Routledge & Kegan Paul, 1932. Reprinted Delhi: Motilal Banarsidass, 1970.

Dharmachakra Translation Committee, trans. (2019a). The Jewel Cloud (Ratnamegha, Toh 231). 84000: Translating the Words of the Buddha, 2019.

Dharmachakra Translation Committee, trans. (2019b). The Precious Discourse on the Blessed One’s Extensive Wisdom That Leads to Infinite Certainty (Niṣṭhāgata­bhagavajjñāna­vaipulya­sūtra­ratnānanta, Toh 99). 84000: Translating the Words of the Buddha, 2019.

Dharmachakra Translation Committee, trans. (2012). Indo-Tibetan Classical Learning and Buddhist Phenomenology. Book 6, Parts 1–2 of Jamgön Kongtrul, The Treasury of Knowledge. Boston: Snow Lion, 2012.

Falk, Harry. “The ‘Split’ Collection of Kharoṣṭhī texts.” ARIRIAB 14 (2011): 13–23.

Falk, Harry, and Seishi Karashima (2012). “A first‐century Prajñāpāramitā manuscript from Gandhāra – parivarta 1 (Texts from the Split Collection 1).” ARIRIAB 15 (2012): 19–61.

Falk, Harry, and Seishi Karashima (2013). “A first‐century Prajñāpāramitā manuscript from Gandhāra – parivarta 5 (Texts from the Split Collection 2).” ARIRIAB 16 (2013): 97–169.

Ghoṣa, Pratāpacandra, ed. Çatasāhasrikā prajñāpāramitā: A Theological and Philosophical Discourse of Buddha With His Disciples in A Hundred Thousand Stanzas. Calcutta: Asiatic Society of Bengal, 1902–14. Available as e-text on Göttingen Register of Electronic Texts in Indian Languages (GRETIL).

Goetz, Laura, trans. The Prophecy of Dīpaṅkara (Dīpaṅkara­vyākaraṇa, Toh 188), 84000: Translating the Words of the Buddha, 2025.

Herrmann-Pfandt, Adelheid. Die Lhan Kar Ma: Ein früher Katalog der ins Tibetische übersetzten buddhistischen Texte, Kritische Neuausgabe mit Einleitung und Materialien. Vienna: Verlag der Österreichischen Akademie der Wissenschaften, 2008.

Hinüber, O. von. “Sieben Goldblätter einer Pañca-viṃśatisāhasrikā Prajñāpāramitā aus Anurādhapura.” NAWG 7 (1983): 189–207.

Kimura, Takayasu, ed. Śatasāhasrikā Prajñāpāramitā, II/1–4, 4 vols. Tokyo: Sankibo Busshorin, 2009 (II-1), 2010 (II-2, II-3), 2014 (II-4). Available as e-text (see links) on Göttingen Register of Electronic Texts in Indian Languages (GRETIL).

Kimura, Takayasu, (ed.). Pañca­viṃśati­sāhasrikā Prajñā-pāramitā, I–VIII, 6 vols. Tokyo: Sankibo Busshorin, 2007–9 (1-1, 1-2), 1986 (2-3), 1990 (4), 1992 (5), 2006 (6-8). Available as e-text on Göttingen Register of Electronic Texts in Indian Languages (GRETIL).

Kloetzli, Randy. Buddhist Cosmology. Delhi: Motilal Banarsidass, 1983.

Konow, Sten. The First Two Chapters of the Daśasāhasrikā Prajñā­pāramitā: Restoration of the Sanskrit Text, Analysis and Index. Oslo: I Kommisjon Hos Jacob Dybwad, 1941.

Lamotte, Etienne (1998). Śūraṃgamasamādhisūtra: The Concentration of Heroic Progress, An Early Mahāyāna Buddhist Scripture. English translation by Sara Boin-Webb. London: Curzon Press.

Lamotte, Etienne (2001). The Treatise on the Great Virtue of Wisdom of Nāgārjuna (Mahā­prajñā­pāramitā­śāstra). English translation by Gelongma Karma Migme Chodron. Unpublished electronic text, 2001.

Martin [Yerushalmi], Dan. “1,200-year-old Perfection of Wisdom Uncovered in Drepung.” Tibeto-Logic (blog). Posted July 7, 2012.

Negi, J.S., ed. Tibetan Sanskrit Dictionary (bod skad dang legs sbyar gyi tshig mdzod chen mo). 16 vols. Sarnath: Central Institute of Higher Tibetan Studies, 1993–2005.

Nyima, Tudeng and Gyurme Dorje, trans. An Encyclopaedic Tibetan-English Dictionary. Vol. 1. Beijing and London: Nationalities Publishing House and SOAS, 2001.

Ngawang Zangpo, trans. Jamgön Kongtrul, The Treasury of Knowledge (Books Two, Three, and Four): Buddhism’s Journey to Tibet. Ithaca, NY: Snow Lion Publications, 2010.

Nishioka Soshū. “An Index to the Catalog Section of Bu ston’s Chronicle of Buddhism, I, II, III [in Japanese],” Tōkyō daigaku bungakubu bunka kōryū kenkyū shisetsu kenkyū kiyō 4 (1980): 61–92; 5 (1981): 43–94; 6 (1983): 47–201.

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

Patrul Rinpoche. Kunzang Lama’i Shelung: The Words of My Perfect Teacher. Translated by the Padmakara Translation Group. Revised second edition, 1998. London: International Sacred Literature Trust and Sage Altamira, 1994–98.

Salomon, Richard (2014). “Gāndhārī Manuscripts in the British Library, Schøyen and Other Collections.” In From Birch Bark to Digital Data: Recent Advances In Buddhist Manuscript Research, Edited by Paul Harrison and Jens-Uwe Hartmann. Vienna: Österreichischen Akademie der Wissenschaften.

Salomon, Richard (2018). The Buddhist Literature of Ancient Gandhāra: An Introduction with Selected Translations. Somerville, MA: Wisdom Publications.

Schaeffer, Kurtis L., and Leonard W. J. van der Kuijp. An Early Tibetan Survey of Buddhist Literature: The Bstan pa rgyas pa rgyan gyi nyi ’od of Bcom ldan ral gri. Harvard Oriental Series. Cambridge and London: Harvard University Press, 2009.

van Schaik, Sam. “The Tibetan Dunhuang Manuscripts in China.” Bulletin of the School of Oriental and African Studies, University of London vol. 65, no.1, 2002: 129–139.

Sparham, Gareth, trans. (2006–2012). Abhisamayālaṃkāra with vṛtti and ālokā / vṛtti by Ārya Vimuktisena; ālokā by Haribhadra. 4 vols. Fremont, CA: Jain Publishing.

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

Sparham, Gareth, trans. (2022b). The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines (*Ārya­śata­sāhasrikā­pañcaviṃśati­sāhasrikāṣṭādaśa­sāhasrikā­prajñā­pāramitābṛhaṭṭīkā, Toh 3808). 84000: Translating the Words of the Buddha, 2022.

Stein, Lisa, and Ngawang Zangpo, trans. Butön’s History of Buddhism: In India and its Spread to Tibet, A Treasury of Priceless Scripture. Boston: Snow Lion, 2013.

Suzuki Kenta & Nagashima Jundo. “The Dunhuang Manuscript of the Larger Prajñāpāramitā.” In Buddhist Manuscripts from Central Asia: The British Library Sanskrit Fragments, vol. III/2, edited by S. Karashima, J. Nagashima & K. Wille: 593–821. Tokyo, 2015.

van der Kuijp, Leonard W. J. “Some Remarks on the Textual Transmission and Text of Bu ston Rin chen grub’s Chos ’byung, a Chronicle of Buddhism in India and Tibet.” Revue d’Etudes Tibétaines, no. 25 (April 2013): 115–93.

Zacchetti, Stefano (2005). In Praise of the Light: A Critical Synoptic Edition with an Annotated Translation of Chapters 1-3 of Dharmarakṣa’s Guang zan jing, Being the Earliest Chinese Translation of the Larger Prajñāpāramitā. Bibliotheca Philologica et Philosophica Buddhica, Vol. 8. The International Research Institute for Advanced Buddhology. Tokyo: Soka University.

Zacchetti, Stefano (2015). “Prajñāpāramitā Sūtras.” In Brill’s Encyclopedia of Buddhism, vol. 1, edited by Jonathan Silk. Leiden: Brill.

Zacchetti, Stefano (2021). The Da zhidu lun 大智度論 (*Mahāprajñāpāramitopadeśa) and the History of the Larger Prajñāpāramitā: Patterns of Textual Variation in Mahāyāna Sūtra Literature. Numata Center for Buddhist Studies: Hamburg Buddhist Studies 14, edited by Michael Radich and Jonathan Silk. Bochum / Freiburg: Projekt Verlag, 2021.


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

a bodhisattva’s full maturity

Wylie:
  • byang chub sems dpa’i skyon med pa
Tibetan:
  • བྱང་ཆུབ་སེམས་དཔའི་སྐྱོན་མེད་པ།
Sanskrit:
  • bodhi­sattva­nyāma

See also “immaturity” and n.­272.

Located in 7 passages in the translation:

  • 4.­21
  • 4.­33
  • 22.­75
  • 23.­257
  • 24.­18-19
  • 27.­667
g.­2

a practitioner without a dwelling

Wylie:
  • gnas med par spyod pa
  • gnas myed par spyod pa
Tibetan:
  • གནས་མེད་པར་སྤྱོད་པ།
  • གནས་མྱེད་པར་སྤྱོད་པ།
Sanskrit:
  • aniketacārī

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­501
  • 11.­6
g.­3

Ābha

Wylie:
  • snang ba
Tibetan:
  • སྣང་བ།
Sanskrit:
  • ābha

Fifth of the sixteen god realms of form that correspond to the four meditative concentrations, meaning “Radiance.”

Located in 65 passages in the translation:

  • 1.­31
  • 2.­166-167
  • 2.­179
  • 2.­224
  • 2.­445-454
  • 2.­569-570
  • 2.­644
  • 2.­669
  • 8.­69
  • 16.­2-3
  • 16.­249
  • 16.­266
  • 16.­271
  • 18.­7
  • 18.­17
  • 19.­4-5
  • 20.­5
  • 21.­30
  • 21.­46-49
  • 21.­52
  • 23.­16
  • 23.­21
  • 23.­26
  • 23.­31
  • 23.­36
  • 23.­41
  • 23.­46
  • 23.­51
  • 23.­56
  • 23.­61
  • 23.­66
  • 23.­71
  • 23.­76
  • 23.­81
  • 23.­86
  • 23.­91
  • 23.­96
  • 23.­101
  • 23.­106
  • 23.­111
  • 23.­116
  • 23.­471
  • 24.­20
  • 24.­24
  • 28.­276
  • 28.­396-398
  • 28.­400
g.­4

Ābhāsvara

Wylie:
  • ’od gsal
  • kun snang dang ba
Tibetan:
  • འོད་གསལ།
  • ཀུན་སྣང་དང་བ།
Sanskrit:
  • ābhāsvara

Eighth of the sixteen god realms of form that correspond to the four meditative concentrations, meaning “Inner Radiance.” See also n.­89.

Located in 75 passages in the translation:

  • 1.­25
  • 1.­31
  • 2.­166-167
  • 2.­177
  • 2.­179
  • 2.­224
  • 2.­445-454
  • 2.­569-570
  • 2.­644
  • 2.­669
  • 8.­69
  • 14.­1-2
  • 16.­2-3
  • 16.­249
  • 16.­262
  • 16.­264
  • 16.­266
  • 16.­271
  • 17.­15
  • 18.­7
  • 18.­17
  • 19.­4-5
  • 20.­5
  • 21.­30
  • 21.­46-49
  • 21.­52
  • 23.­16
  • 23.­21
  • 23.­26
  • 23.­31
  • 23.­36
  • 23.­41
  • 23.­46
  • 23.­51
  • 23.­56
  • 23.­61
  • 23.­66
  • 23.­71
  • 23.­76
  • 23.­81
  • 23.­86
  • 23.­91
  • 23.­96
  • 23.­101
  • 23.­106
  • 23.­111
  • 23.­116
  • 23.­471
  • 24.­20
  • 24.­24
  • 28.­276-277
  • 28.­396-398
  • 28.­400
  • n.­89
  • g.­572
g.­8

abiding in the real nature without mentation

Wylie:
  • de bzhin nyid la gnas shing sems med pa
  • de bzhin nyid la gnas shing sems myed pa
Tibetan:
  • དེ་བཞིན་ཉིད་ལ་གནས་ཤིང་སེམས་མེད་པ།
  • དེ་བཞིན་ཉིད་ལ་གནས་ཤིང་སེམས་མྱེད་པ།
Sanskrit:
  • tathatā­sthita­niścita

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­557
  • 11.­6
g.­11

abiding with certainty

Wylie:
  • nges par gnas pa
Tibetan:
  • ངེས་པར་གནས་པ།
Sanskrit:
  • —

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­508
  • 11.­6
g.­12

abiding without mentation

Wylie:
  • sems med par gnas pa
  • sems myed par gnas pa
Tibetan:
  • སེམས་མེད་པར་གནས་པ།
  • སེམས་མྱེད་པར་གནས་པ།
Sanskrit:
  • sthitaniścitta

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­507
  • 11.­6
g.­13

absence of joy with respect to all happiness and suffering

Wylie:
  • bde ba dang sdug bsngal thams cad la mngon par dga’ ba med pa
  • bde ba dang sdug bsngal thams cad la mngon par dga’ ba myed pa
Tibetan:
  • བདེ་བ་དང་སྡུག་བསྔལ་ཐམས་ཅད་ལ་མངོན་པར་དགའ་བ་མེད་པ།
  • བདེ་བ་དང་སྡུག་བསྔལ་ཐམས་ཅད་ལ་མངོན་པར་དགའ་བ་མྱེད་པ།
Sanskrit:
  • sarva­sukhaduḥkha­nirabhinandī

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­539
  • 11.­6
g.­14

absorption

Wylie:
  • snyoms par ’jug pa
  • mnyam par bzhag pa
Tibetan:
  • སྙོམས་པར་འཇུག་པ།
  • མཉམ་པར་བཞག་པ།
Sanskrit:
  • samāpatti
  • samāhita

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.”

In this text:

Also rendered here as “meditative absorption.”

Located in 41 passages in the translation:

  • 1.­49
  • 1.­57
  • 1.­65
  • 1.­73
  • 1.­81
  • 1.­89
  • 1.­97
  • 1.­105
  • 1.­113
  • 1.­121
  • 2.­297
  • 2.­504-505
  • 2.­604
  • 2.­618
  • 8.­235
  • 8.­424
  • 8.­466
  • 8.­522
  • 10.­11
  • 10.­224
  • 10.­263
  • 13.­15
  • 13.­312-314
  • 17.­55
  • 17.­61-68
  • 23.­139
  • 24.­27
  • n.­39
  • n.­277
  • g.­345
  • g.­524
g.­16

accounts

Wylie:
  • ’di ltar ’das pa
Tibetan:
  • འདི་ལྟར་འདས་པ།
Sanskrit:
  • itivṛttaka

Seventh of the twelve branches of the scriptures.

Located in 7 passages in the translation:

  • i.­30
  • 2.­121
  • 7.­346
  • 10.­23
  • 22.­23-24
  • g.­902
g.­17

accumulation of all attributes

Wylie:
  • yon tan thams cad kyi tshogs su gyur pa
Tibetan:
  • ཡོན་ཏན་ཐམས་ཅད་ཀྱི་ཚོགས་སུ་གྱུར་པ།
Sanskrit:
  • sarva­guṇa­saṃcaya

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­506
  • 11.­6
g.­21

afflicted mental state

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.

Located in 28 passages in the translation:

  • 1.­1-2
  • 2.­184
  • 2.­186
  • 2.­444
  • 4.­52
  • 5.­416
  • 8.­231
  • 8.­233
  • 8.­447
  • 8.­554
  • 13.­11
  • 22.­45
  • 25.­1
  • 26.­6
  • n.­62
  • n.­68
  • n.­106
  • n.­130
  • n.­278
  • n.­562
  • g.­20
  • g.­174
  • g.­310
  • g.­525
  • g.­657
  • g.­825
  • g.­905
g.­22

agent

Wylie:
  • byed pa po
Tibetan:
  • བྱེད་པ་པོ།
Sanskrit:
  • kartṛ

Located in 177 passages in the translation:

  • 2.­196
  • 3.­16
  • 3.­748
  • 5.­82
  • 6.­177
  • 8.­62
  • 8.­112
  • 8.­326
  • 8.­330
  • 9.­70
  • 10.­252
  • 11.­73-108
  • 12.­377-378
  • 15.­124
  • 17.­11
  • 18.­5
  • 22.­61
  • 26.­165-273
  • 26.­386-399
  • 28.­2
g.­23

aggregate

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

See “five aggregates.”

Located in 52 passages in the translation:

  • 2.­60-69
  • 2.­213
  • 2.­502
  • 7.­129
  • 8.­79
  • 8.­97
  • 8.­112
  • 8.­399
  • 8.­403
  • 9.­68
  • 9.­70
  • 9.­74
  • 10.­8
  • 10.­72
  • 10.­253
  • 10.­259
  • 11.­37
  • 13.­11
  • 14.­216
  • 17.­8
  • 19.­8
  • 21.­32
  • 21.­34
  • 23.­259
  • 24.­3
  • 24.­26
  • 24.­36
  • 24.­38
  • 24.­47
  • 24.­70
  • 24.­73
  • 24.­75
  • 28.­160
  • n.­120
  • n.­184
  • n.­258
  • n.­649
  • n.­831
  • g.­310
  • g.­311
  • g.­406
  • g.­444
  • g.­777
g.­29

aging and death

Wylie:
  • rga shi
Tibetan:
  • རྒ་ཤི།
Sanskrit:
  • jarāmaraṇa

Twelfth of the twelve links of dependent origination.

Located in 285 passages in the translation:

  • 2.­230
  • 2.­243
  • 2.­251
  • 2.­268
  • 2.­292
  • 2.­307
  • 2.­317
  • 2.­327
  • 2.­337
  • 2.­347
  • 2.­357
  • 2.­366
  • 2.­377
  • 2.­388
  • 2.­400
  • 2.­411
  • 2.­422
  • 3.­385-389
  • 3.­650-655
  • 3.­657-658
  • 3.­748
  • 4.­34
  • 4.­42
  • 4.­48
  • 5.­56
  • 5.­68
  • 5.­188
  • 5.­190
  • 5.­199-200
  • 5.­334
  • 5.­407
  • 5.­418
  • 5.­435
  • 5.­442
  • 5.­445
  • 5.­457
  • 5.­474
  • 5.­481
  • 5.­483
  • 5.­486-487
  • 5.­496
  • 6.­54
  • 6.­110
  • 6.­130
  • 6.­146
  • 6.­180
  • 6.­198
  • 6.­204
  • 6.­206
  • 6.­208
  • 7.­57
  • 7.­113
  • 7.­186
  • 7.­340
  • 7.­352
  • 7.­368
  • 8.­13
  • 8.­26
  • 8.­43
  • 8.­56
  • 8.­113-115
  • 8.­120-121
  • 8.­127
  • 8.­137
  • 8.­147
  • 8.­157
  • 8.­258
  • 8.­319
  • 8.­333
  • 9.­34
  • 11.­20
  • 11.­89-90
  • 11.­118
  • 12.­7
  • 12.­77
  • 12.­185
  • 12.­240
  • 12.­257
  • 12.­326
  • 12.­386
  • 12.­397
  • 12.­407
  • 12.­418
  • 12.­429
  • 12.­440
  • 12.­451
  • 12.­462
  • 12.­473
  • 12.­484
  • 12.­495
  • 12.­506
  • 12.­517
  • 12.­528
  • 12.­539
  • 12.­550
  • 12.­565
  • 12.­578
  • 12.­591
  • 12.­596
  • 12.­606
  • 12.­621
  • 12.­626
  • 12.­635
  • 12.­648
  • 12.­657
  • 13.­5
  • 13.­71
  • 13.­129
  • 13.­141
  • 13.­154
  • 13.­162
  • 13.­172
  • 13.­180
  • 13.­193
  • 13.­203
  • 13.­213
  • 13.­220
  • 13.­242
  • 13.­256
  • 13.­270
  • 13.­287
  • 13.­294
  • 13.­337
  • 14.­56
  • 14.­68
  • 14.­88
  • 14.­97-98
  • 14.­151
  • 14.­228-229
  • 14.­244
  • 15.­7
  • 15.­67-73
  • 15.­124
  • 16.­12
  • 16.­28
  • 16.­44
  • 16.­50
  • 16.­53
  • 16.­60
  • 16.­66-67
  • 16.­69-73
  • 16.­77
  • 16.­93
  • 16.­113
  • 16.­127
  • 16.­137
  • 16.­151
  • 16.­164
  • 16.­181
  • 16.­195
  • 16.­209
  • 16.­223
  • 16.­229
  • 16.­241-242
  • 16.­248
  • 16.­253
  • 17.­11
  • 18.­5
  • 21.­12-13
  • 21.­17
  • 22.­61
  • 22.­66
  • 23.­200
  • 23.­313
  • 24.­40
  • 24.­42
  • 25.­14
  • 25.­23
  • 25.­81
  • 25.­143
  • 25.­151
  • 25.­164
  • 25.­171-175
  • 25.­177-184
  • 25.­192
  • 25.­207
  • 25.­223
  • 25.­238
  • 25.­253
  • 25.­261-270
  • 26.­39
  • 26.­98
  • 26.­150
  • 26.­158
  • 26.­217
  • 26.­281
  • 26.­295
  • 26.­309
  • 26.­323
  • 26.­337
  • 26.­351
  • 26.­365
  • 26.­379
  • 26.­393
  • 26.­407
  • 26.­421
  • 26.­435
  • 26.­449
  • 26.­463
  • 26.­477
  • 26.­491
  • 26.­505
  • 26.­519
  • 26.­526-527
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­131-132
  • 27.­341-342
  • 27.­557-558
  • 27.­663
  • 27.­670
  • 27.­679
  • 28.­2
  • 28.­56
  • 28.­114
  • 28.­131
  • 28.­146
  • 28.­156
  • 28.­225
  • 28.­333
  • 28.­384
  • 28.­386-388
  • g.­174
  • g.­903
g.­31

Akaniṣṭha

Wylie:
  • ’og min
Tibetan:
  • འོག་མིན།
Sanskrit:
  • akaniṣṭha

Lit. “Highest.”

Definition from the 84000 Glossary of Terms:

The eighth and highest level of the Realm of Form (rūpadhātu), the last of the five pure abodes (śuddhāvāsa); it is only accessible as the result of specific states of dhyāna. According to some texts this is where non-returners (anāgāmin) dwell in their last lives. In other texts it is the realm of the enjoyment body (saṃbhoga­kāya) and is a buddhafield associated with the Buddha Vairocana; it is accessible only to bodhisattvas on the tenth level.

Located in 71 passages in the translation:

  • 1.­34
  • 2.­166-167
  • 2.­177
  • 2.­179
  • 2.­224
  • 2.­445-454
  • 2.­517
  • 2.­569-570
  • 2.­644
  • 2.­669
  • 16.­2-3
  • 16.­249
  • 16.­266
  • 16.­271
  • 18.­7
  • 18.­17
  • 19.­4-5
  • 20.­5
  • 20.­10-11
  • 21.­30
  • 21.­46-49
  • 21.­52
  • 23.­16
  • 23.­21
  • 23.­26
  • 23.­31
  • 23.­36
  • 23.­41
  • 23.­46
  • 23.­51
  • 23.­56
  • 23.­61
  • 23.­66
  • 23.­71
  • 23.­76
  • 23.­81
  • 23.­86
  • 23.­91
  • 23.­96
  • 23.­101
  • 23.­106
  • 23.­111
  • 23.­116
  • 23.­471
  • 24.­20
  • 24.­24
  • 28.­276
  • 28.­396-398
  • 28.­400
  • n.­222-223
  • g.­828
g.­36

all-aspect omniscience

Wylie:
  • rnam pa thams cad mkhyen pa nyid
Tibetan:
  • རྣམ་པ་ཐམས་ཅད་མཁྱེན་པ་ཉིད།
Sanskrit:
  • sarvākārajñatā

This key term in the Prajñā­pāramitā literature refers to the omniscience of a buddha, and is not to be confused with the “knowledge of the aspects of the path” of bodhisattvas, or with the knowledge of all the dharmas (thams cad shes pa, lit. “omniscience”) of śrāvakas. The “all-aspect” (sarvākāra) part of the term refers to the different aspects that it comprises, and is explained in two ways in The Long Explanation (Toh 3808, 4.­78–4.­80). One way identifies the “aspects” as being qualities such as nonarising and unproduced, unceasing, primordially at peace, naturally in nirvāṇa, without intrinsic nature, emptiness, signlessness, wishlessness, etc. The other way identifies them as being the collections of the wholesome, unwholesome, and neutral, and the collection of those destined for error and those of uncertain destiny. All-aspect omniscience is also the first of the eight progressive stages of clear realization.

Located in 1,152 passages in the translation:

  • i.­69-70
  • i.­76
  • 2.­21
  • 2.­60-69
  • 2.­255
  • 2.­275
  • 2.­312
  • 2.­322
  • 2.­332
  • 2.­342
  • 2.­352
  • 2.­361
  • 2.­371
  • 2.­382
  • 2.­393
  • 2.­405
  • 2.­416
  • 2.­427
  • 2.­563
  • 2.­595
  • 2.­615-617
  • 2.­621
  • 3.­105
  • 4.­45
  • 4.­51
  • 5.­280
  • 5.­287
  • 5.­294
  • 5.­301
  • 5.­308
  • 5.­315
  • 5.­322
  • 5.­335
  • 5.­342
  • 5.­361-399
  • 5.­413
  • 5.­415-416
  • 5.­439
  • 5.­441-442
  • 5.­445
  • 5.­461
  • 5.­478
  • 5.­482
  • 5.­485-486
  • 5.­488-490
  • 5.­502
  • 5.­504-505
  • 6.­152
  • 6.­157-158
  • 6.­206
  • 6.­208-220
  • 7.­1-4
  • 7.­118
  • 7.­121
  • 7.­124-125
  • 7.­127
  • 7.­129
  • 7.­131
  • 7.­133
  • 7.­135
  • 7.­137
  • 7.­139
  • 7.­141
  • 7.­153-170
  • 7.­175-184
  • 7.­186
  • 7.­189-284
  • 7.­287-341
  • 7.­358-359
  • 8.­96
  • 8.­99
  • 8.­120-121
  • 8.­133
  • 8.­143
  • 8.­153
  • 8.­163
  • 8.­174-186
  • 8.­188-193
  • 8.­195-200
  • 8.­202-206
  • 8.­209-215
  • 8.­221-226
  • 8.­231-237
  • 8.­239-241
  • 8.­243
  • 8.­253-254
  • 8.­265-266
  • 8.­268
  • 8.­284
  • 8.­305
  • 8.­309
  • 8.­313-315
  • 8.­324-326
  • 8.­339
  • 8.­366-367
  • 8.­373-375
  • 8.­379-384
  • 8.­399
  • 9.­35
  • 10.­15
  • 10.­17
  • 10.­19-20
  • 10.­22
  • 10.­38
  • 10.­42
  • 10.­99
  • 10.­130
  • 10.­132
  • 10.­135
  • 10.­138
  • 10.­141
  • 10.­144
  • 10.­147
  • 10.­150
  • 10.­153
  • 10.­156
  • 10.­159
  • 10.­162
  • 10.­165
  • 10.­168
  • 10.­171
  • 10.­174
  • 10.­176-178
  • 10.­180
  • 10.­183
  • 10.­185
  • 10.­238-240
  • 10.­257
  • 10.­266
  • 10.­286
  • 11.­32
  • 11.­107-108
  • 11.­179-180
  • 12.­246
  • 12.­310
  • 12.­376
  • 12.­596
  • 12.­611
  • 12.­627
  • 12.­640
  • 12.­653
  • 12.­662
  • 13.­17
  • 13.­121
  • 13.­133
  • 13.­146
  • 13.­158
  • 13.­168
  • 13.­176
  • 13.­185
  • 13.­199
  • 13.­208
  • 13.­218
  • 13.­220
  • 13.­247
  • 13.­261
  • 13.­275
  • 13.­292
  • 13.­294
  • 13.­342
  • 14.­4-71
  • 14.­95
  • 14.­97-98
  • 14.­205
  • 14.­216
  • 14.­228-229
  • 14.­247
  • 15.­117
  • 15.­122-125
  • 15.­127-144
  • 16.­16
  • 16.­33
  • 16.­49-50
  • 16.­57
  • 16.­65-73
  • 16.­81-85
  • 16.­97-98
  • 16.­119
  • 16.­132
  • 16.­143
  • 16.­156
  • 16.­169
  • 16.­186
  • 16.­200
  • 16.­214
  • 16.­228-229
  • 16.­231
  • 16.­241-242
  • 16.­244-245
  • 16.­248-249
  • 16.­259
  • 16.­262-265
  • 16.­270
  • 17.­2-3
  • 17.­13
  • 17.­19
  • 17.­88
  • 17.­90-92
  • 17.­99
  • 17.­105
  • 18.­5
  • 18.­10-14
  • 18.­17
  • 18.­24
  • 18.­40
  • 18.­45
  • 18.­47
  • 18.­49
  • 18.­58
  • 18.­61
  • 19.­2
  • 19.­4
  • 19.­12-13
  • 19.­15
  • 19.­21
  • 20.­14-16
  • 21.­3-11
  • 21.­13
  • 21.­24-27
  • 21.­32-33
  • 21.­36
  • 21.­44-45
  • 21.­59
  • 21.­65
  • 22.­4-5
  • 22.­17
  • 22.­30
  • 22.­39
  • 22.­44
  • 22.­66-67
  • 23.­16
  • 23.­21
  • 23.­26
  • 23.­31
  • 23.­36
  • 23.­41
  • 23.­46
  • 23.­51
  • 23.­56
  • 23.­61
  • 23.­66
  • 23.­71
  • 23.­76
  • 23.­81
  • 23.­86
  • 23.­91
  • 23.­96
  • 23.­101
  • 23.­106
  • 23.­111
  • 23.­116
  • 23.­122
  • 23.­253
  • 23.­366
  • 24.­10
  • 24.­12
  • 24.­15
  • 24.­17
  • 24.­36
  • 24.­38
  • 24.­40
  • 24.­42
  • 24.­70
  • 25.­1
  • 25.­4
  • 25.­7
  • 25.­19
  • 25.­28
  • 25.­133
  • 25.­136-137
  • 25.­143
  • 25.­156
  • 25.­169
  • 26.­7
  • 26.­26
  • 26.­45
  • 26.­147
  • 26.­150
  • 26.­164
  • 26.­273
  • 26.­287
  • 26.­301
  • 26.­315
  • 26.­329
  • 26.­343
  • 26.­357
  • 26.­371
  • 26.­385
  • 26.­399
  • 26.­413
  • 26.­427
  • 26.­441
  • 26.­455
  • 26.­469
  • 26.­483
  • 26.­497
  • 26.­511
  • 26.­525
  • 26.­531-891
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­231-234
  • 27.­449-450
  • 27.­653-654
  • 27.­663
  • 27.­665
  • 27.­667
  • 27.­670-671
  • 27.­679
  • 28.­2
  • 28.­106
  • 28.­121
  • 28.­138
  • 28.­275
  • 28.­382
  • 28.­384
  • 28.­386-388
  • 28.­399
  • 28.­407
  • 28.­416
  • n.­118-119
  • n.­353
  • n.­562
  • n.­572
  • n.­674
  • n.­703
  • g.­585
g.­40

analysis of phenomena

Wylie:
  • chos rnam par ’byed pa
Tibetan:
  • ཆོས་རྣམ་པར་འབྱེད་པ།
Sanskrit:
  • dharmapravicaya

Second of the seven branches of enlightenment.

Located in 4 passages in the translation:

  • 9.­28-29
  • n.­496
  • g.­776
g.­41

Ānanda

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

Definition from the 84000 Glossary of Terms:

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

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

Located in 23 passages in the translation:

  • i.­78
  • 1.­1
  • 2.­624-625
  • 2.­628-630
  • 2.­672-673
  • 21.­1-3
  • 21.­10-11
  • 21.­13-14
  • 21.­24-27
  • 22.­37-38
  • n.­741
g.­49

application of mindfulness to feelings

Wylie:
  • tshor ba dran pa nye bar gzhag pa
Tibetan:
  • ཚོར་བ་དྲན་པ་ཉེ་བར་གཞག་པ།
Sanskrit:
  • vedanānupaśyī­smṛtyupasthāna

Second of the four applications of mindfulness.

Located in 2 passages in the translation:

  • 9.­1
  • g.­333
g.­50

application of mindfulness to phenomena

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

Fourth of the four applications of mindfulness.

Located in 2 passages in the translation:

  • 9.­1
  • g.­333
g.­51

application of mindfulness to the body

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

First of the four applications of mindfulness.

Located in 3 passages in the translation:

  • 9.­1-2
  • g.­333
g.­52

application of mindfulness to the mind

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

Third of the four applications of mindfulness.

Located in 2 passages in the translation:

  • 9.­1
  • g.­333
g.­53

applications of mindfulness

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

See “four applications of mindfulness.”

Located in 374 passages in the translation:

  • 2.­4
  • 2.­254
  • 2.­271
  • 2.­296
  • 2.­310
  • 2.­320
  • 2.­330
  • 2.­340
  • 2.­350
  • 2.­360
  • 2.­369
  • 2.­380
  • 2.­391
  • 2.­403
  • 2.­414
  • 2.­425
  • 2.­434
  • 2.­560
  • 3.­105
  • 3.­118
  • 4.­34
  • 4.­45
  • 4.­51
  • 5.­110
  • 5.­188
  • 5.­207
  • 5.­362
  • 5.­410
  • 5.­421
  • 5.­438
  • 5.­442
  • 5.­444-445
  • 5.­459
  • 5.­477
  • 5.­486
  • 5.­488
  • 5.­499
  • 6.­79
  • 6.­113
  • 6.­133
  • 6.­149
  • 6.­174-176
  • 6.­184
  • 6.­200
  • 6.­203
  • 6.­206-208
  • 6.­212
  • 6.­217
  • 7.­3
  • 7.­82
  • 7.­116
  • 7.­186
  • 7.­263
  • 7.­341
  • 7.­355
  • 7.­359
  • 7.­371
  • 8.­16
  • 8.­29
  • 8.­46
  • 8.­59
  • 8.­108
  • 8.­112-115
  • 8.­120-121
  • 8.­130
  • 8.­140
  • 8.­150
  • 8.­160
  • 8.­261
  • 8.­268
  • 8.­322
  • 8.­336
  • 8.­360-361
  • 8.­373-374
  • 10.­131
  • 10.­161-163
  • 10.­220-222
  • 10.­255
  • 10.­262
  • 11.­23
  • 11.­95-96
  • 11.­121
  • 11.­154
  • 12.­7
  • 12.­11
  • 12.­102
  • 12.­210
  • 12.­243
  • 12.­276-281
  • 12.­351
  • 12.­389
  • 12.­400
  • 12.­410
  • 12.­421
  • 12.­432
  • 12.­443
  • 12.­454
  • 12.­465
  • 12.­476
  • 12.­487
  • 12.­498
  • 12.­509
  • 12.­520
  • 12.­531
  • 12.­542
  • 12.­553
  • 12.­568
  • 12.­581
  • 12.­594
  • 12.­596
  • 12.­609
  • 12.­624
  • 12.­627
  • 12.­638
  • 12.­651
  • 12.­660
  • 13.­8
  • 13.­14
  • 13.­96
  • 13.­132
  • 13.­144
  • 13.­157
  • 13.­165
  • 13.­175
  • 13.­183
  • 13.­196
  • 13.­206
  • 13.­216
  • 13.­220
  • 13.­245
  • 13.­259
  • 13.­273
  • 13.­290
  • 13.­294
  • 13.­340
  • 14.­91
  • 14.­97-98
  • 14.­176
  • 14.­210
  • 14.­223
  • 14.­228-229
  • 14.­247-248
  • 15.­10
  • 15.­88
  • 15.­124
  • 16.­15
  • 16.­31
  • 16.­47
  • 16.­50
  • 16.­56
  • 16.­63
  • 16.­66-73
  • 16.­80
  • 16.­96
  • 16.­116
  • 16.­130
  • 16.­140
  • 16.­154
  • 16.­167
  • 16.­184
  • 16.­198
  • 16.­212
  • 16.­226
  • 16.­229
  • 16.­241-242
  • 16.­244-246
  • 16.­248
  • 16.­256
  • 17.­2-3
  • 17.­13
  • 17.­18
  • 17.­69
  • 17.­96
  • 17.­102
  • 18.­5
  • 18.­24
  • 18.­40
  • 18.­43
  • 18.­61
  • 19.­2
  • 19.­4
  • 19.­6
  • 19.­12-13
  • 19.­15
  • 19.­19
  • 21.­1
  • 21.­12-13
  • 21.­20
  • 21.­25
  • 21.­44
  • 21.­57
  • 22.­4-5
  • 22.­17
  • 22.­42
  • 22.­61
  • 23.­16
  • 23.­21
  • 23.­26
  • 23.­31
  • 23.­36
  • 23.­41
  • 23.­46
  • 23.­51
  • 23.­56
  • 23.­61
  • 23.­66
  • 23.­71
  • 23.­76
  • 23.­81
  • 23.­86
  • 23.­91
  • 23.­96
  • 23.­101
  • 23.­106
  • 23.­111
  • 23.­116
  • 23.­120
  • 23.­225
  • 23.­338
  • 23.­466-467
  • 23.­469-471
  • 24.­2
  • 24.­6-7
  • 24.­10
  • 24.­12
  • 24.­15
  • 24.­17
  • 24.­26-27
  • 24.­40
  • 24.­42
  • 24.­44-45
  • 24.­70
  • 24.­75
  • 25.­17
  • 25.­26
  • 25.­105
  • 25.­167
  • 25.­171-175
  • 25.­177-184
  • 25.­195
  • 25.­210
  • 25.­226
  • 25.­241
  • 25.­256
  • 25.­261-270
  • 26.­4
  • 26.­42
  • 26.­123
  • 26.­150
  • 26.­161
  • 26.­242
  • 26.­284
  • 26.­298
  • 26.­312
  • 26.­326
  • 26.­340
  • 26.­354
  • 26.­368
  • 26.­382
  • 26.­396
  • 26.­410
  • 26.­424
  • 26.­438
  • 26.­452
  • 26.­466
  • 26.­480
  • 26.­494
  • 26.­508
  • 26.­522
  • 26.­529
  • 26.­676-681
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­181-182
  • 27.­391-392
  • 27.­607-608
  • 27.­663
  • 27.­665
  • 27.­669-671
  • 27.­679
  • 28.­2
  • 28.­81
  • 28.­117
  • 28.­134
  • 28.­149
  • 28.­156
  • 28.­250
  • 28.­358
  • 28.­384
  • 28.­386-388
  • 28.­399
  • 28.­407
  • 28.­415
  • g.­333
g.­54

apprehend

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

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.

Also translated here as “focus on.”

Located in 1,258 passages in the translation:

  • 2.­3-14
  • 2.­194
  • 2.­196
  • 2.­198
  • 2.­428
  • 2.­440
  • 2.­474
  • 2.­543
  • 2.­546
  • 2.­549
  • 2.­558-563
  • 2.­600
  • 2.­602
  • 2.­604
  • 2.­607
  • 2.­610
  • 2.­612
  • 2.­617
  • 3.­6-67
  • 3.­656-659
  • 3.­736-743
  • 3.­752
  • 4.­37-38
  • 5.­1
  • 5.­4-185
  • 5.­187
  • 5.­423
  • 5.­425
  • 5.­441
  • 5.­447-464
  • 5.­491-503
  • 6.­132
  • 6.­154-156
  • 6.­177-186
  • 6.­215-219
  • 7.­123
  • 7.­128
  • 7.­130
  • 7.­132
  • 7.­134
  • 7.­136
  • 7.­138
  • 7.­140
  • 7.­142-149
  • 7.­153-170
  • 7.­175-179
  • 7.­287-341
  • 8.­114
  • 8.­164
  • 8.­179-180
  • 8.­186
  • 8.­193
  • 8.­200
  • 8.­207
  • 8.­215
  • 8.­236
  • 8.­244
  • 8.­246
  • 8.­251-252
  • 8.­290
  • 8.­326
  • 8.­330-339
  • 8.­394-395
  • 8.­400
  • 8.­437
  • 8.­494
  • 8.­496-497
  • 8.­499-501
  • 8.­508
  • 8.­541
  • 8.­545
  • 8.­552
  • 8.­563-565
  • 9.­70
  • 10.­60
  • 10.­76-78
  • 10.­186
  • 10.­251-270
  • 10.­272-285
  • 11.­3-4
  • 11.­39
  • 11.­61
  • 11.­64
  • 11.­66
  • 11.­68
  • 11.­70
  • 11.­72
  • 11.­74
  • 11.­76
  • 11.­78
  • 11.­80
  • 11.­82
  • 11.­84
  • 11.­86
  • 11.­88
  • 11.­90
  • 11.­92
  • 11.­94
  • 11.­96
  • 11.­98
  • 11.­100
  • 11.­102
  • 11.­104
  • 11.­106
  • 11.­108
  • 11.­129
  • 11.­131-178
  • 12.­15-21
  • 12.­23-240
  • 12.­248-318
  • 12.­327-376
  • 12.­378-391
  • 12.­598
  • 12.­612
  • 12.­614-626
  • 13.­131
  • 13.­223-224
  • 13.­280-292
  • 13.­301-302
  • 13.­305
  • 13.­308
  • 13.­311
  • 13.­314
  • 13.­317
  • 14.­73
  • 14.­75
  • 14.­225
  • 16.­86-97
  • 16.­103-119
  • 16.­157
  • 16.­174-186
  • 16.­188-200
  • 16.­202-214
  • 16.­216-228
  • 16.­241-242
  • 16.­244
  • 17.­101-105
  • 18.­5-6
  • 21.­57
  • 22.­61-63
  • 22.­65
  • 22.­67
  • 23.­3
  • 23.­142
  • 23.­261-366
  • 24.­3-4
  • 24.­33
  • 24.­37
  • 24.­58
  • 24.­73
  • 25.­136-138
  • 25.­157-169
  • 25.­261
  • 26.­283
  • 27.­9
  • 27.­20
  • 27.­22
  • 27.­24
  • 28.­2
  • 28.­393-394
  • 28.­401-403
  • 28.­417
  • n.­166
  • n.­198
  • n.­353
  • n.­361
  • n.­458
  • n.­483
  • n.­530
  • n.­532
  • n.­540
  • n.­556
  • n.­575
  • n.­585
  • n.­592
  • g.­55
  • g.­114
g.­55

apprehending

Wylie:
  • dmigs pa
Tibetan:
  • དམིགས་པ།
Sanskrit:
  • upalambha

See “apprehend.”

Located in 326 passages in the translation:

  • 2.­78
  • 2.­198
  • 3.­744
  • 3.­752
  • 5.­1-2
  • 6.­175-176
  • 6.­186
  • 6.­215-220
  • 7.­125
  • 7.­171
  • 7.­173
  • 7.­180-184
  • 7.­189-284
  • 7.­308
  • 7.­310-311
  • 7.­320-321
  • 7.­329
  • 7.­331
  • 7.­334-335
  • 7.­338
  • 8.­112
  • 8.­181
  • 8.­221-226
  • 8.­230
  • 8.­247-249
  • 8.­251-254
  • 8.­384
  • 8.­399
  • 9.­25-27
  • 9.­29-31
  • 9.­35
  • 9.­39
  • 9.­43-44
  • 9.­46-47
  • 9.­49-50
  • 9.­61
  • 9.­66-67
  • 9.­69
  • 9.­75
  • 10.­2
  • 10.­113
  • 10.­132
  • 10.­258-270
  • 10.­286
  • 14.­118
  • 14.­146
  • 14.­170
  • 15.­123-144
  • 16.­243
  • 16.­246
  • 16.­261
  • 16.­263
  • 17.­16-19
  • 22.­49
  • 22.­65-66
  • 23.­139-140
  • 24.­1-2
  • 24.­8
  • 24.­17
  • 24.­34
  • 24.­37
  • 24.­47
  • 24.­59-70
  • 24.­77-78
  • 25.­185-260
  • 26.­2
  • 26.­6
  • n.­127
  • n.­575
  • n.­628
  • g.­54
  • g.­114
  • g.­978
g.­56

Apramāṇābha

Wylie:
  • tshad med snang ba
  • tshad myed snang ba
Tibetan:
  • ཚད་མེད་སྣང་བ།
  • ཚད་མྱེད་སྣང་བ།
Sanskrit:
  • apramāṇābha

Seventh of the sixteen god realms of form that correspond to the four meditative concentrations, meaning “Immeasurable Radiance.”

Located in 65 passages in the translation:

  • 1.­31
  • 2.­166-167
  • 2.­179
  • 2.­224
  • 2.­445-454
  • 2.­569-570
  • 2.­644
  • 2.­669
  • 8.­69
  • 16.­2-3
  • 16.­249
  • 16.­266
  • 16.­271
  • 18.­7
  • 18.­17
  • 19.­4-5
  • 20.­5
  • 21.­30
  • 21.­46-49
  • 21.­52
  • 23.­16
  • 23.­21
  • 23.­26
  • 23.­31
  • 23.­36
  • 23.­41
  • 23.­46
  • 23.­51
  • 23.­56
  • 23.­61
  • 23.­66
  • 23.­71
  • 23.­76
  • 23.­81
  • 23.­86
  • 23.­91
  • 23.­96
  • 23.­101
  • 23.­106
  • 23.­111
  • 23.­116
  • 23.­471
  • 24.­20
  • 24.­24
  • 28.­276
  • 28.­396-398
  • 28.­400
g.­57

Apramāṇaśubha

Wylie:
  • tshad med dge
  • tshad myed dge
Tibetan:
  • ཚད་མེད་དགེ།
  • ཚད་མྱེད་དགེ།
Sanskrit:
  • apramāṇaśubha

Eleventh of the sixteen god realms of form that correspond to the four meditative concentrations, meaning “Immeasurable Virtue.”

Located in 65 passages in the translation:

  • 1.­32
  • 2.­166-167
  • 2.­179
  • 2.­224
  • 2.­445-454
  • 2.­569-570
  • 2.­644
  • 2.­669
  • 8.­70
  • 16.­2-3
  • 16.­249
  • 16.­266
  • 16.­271
  • 18.­7
  • 18.­17
  • 19.­4-5
  • 20.­5
  • 21.­30
  • 21.­46-49
  • 21.­52
  • 23.­16
  • 23.­21
  • 23.­26
  • 23.­31
  • 23.­36
  • 23.­41
  • 23.­46
  • 23.­51
  • 23.­56
  • 23.­61
  • 23.­66
  • 23.­71
  • 23.­76
  • 23.­81
  • 23.­86
  • 23.­91
  • 23.­96
  • 23.­101
  • 23.­106
  • 23.­111
  • 23.­116
  • 23.­471
  • 24.­20
  • 24.­24
  • 28.­276
  • 28.­396-398
  • 28.­400
g.­58

Apramāṇavṛha

Wylie:
  • tshad med che ba
  • tshad myed che ba
Tibetan:
  • ཚད་མེད་ཆེ་བ།
  • ཚད་མྱེད་ཆེ་བ།
Sanskrit:
  • apramāṇavṛha

Literally meaning “Immeasurably Great,” the name used in this text and in the Twenty-Five Thousand for what is, in the Prajñāpāramitā literature, the fifteenth of the sixteen levels of the god realm of form that correspond to the four meditative concentrations. The Sanskrit equivalent is attested in the Sanskrit of the Hundred Thousand, while the name Puṇyaprasava (q.v.) is used in the later Sanskrit manuscripts that correspond more closely to the eight-chapter Tengyur version of this text. In other genres, this is the eleventh of twelve levels corresponding to the four meditative concentrations.

Located in 65 passages in the translation:

  • 1.­33
  • 2.­166-167
  • 2.­179
  • 2.­224
  • 2.­445-454
  • 2.­569-570
  • 2.­644
  • 2.­669
  • 8.­71
  • 16.­2-3
  • 16.­249
  • 16.­266
  • 16.­271
  • 18.­7
  • 18.­17
  • 19.­4-5
  • 20.­5
  • 21.­30
  • 21.­46-49
  • 21.­52
  • 23.­16
  • 23.­21
  • 23.­26
  • 23.­31
  • 23.­36
  • 23.­41
  • 23.­46
  • 23.­51
  • 23.­56
  • 23.­61
  • 23.­66
  • 23.­71
  • 23.­76
  • 23.­81
  • 23.­86
  • 23.­91
  • 23.­96
  • 23.­101
  • 23.­106
  • 23.­111
  • 23.­116
  • 23.­471
  • 24.­20
  • 24.­24
  • 28.­276
  • 28.­396-398
  • 28.­400
g.­60

arhat

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:

See also “śrāvaka.”

Located in 551 passages in the translation:

  • 1.­1
  • 1.­12-21
  • 1.­25
  • 1.­37-49
  • 1.­51-57
  • 1.­59-65
  • 1.­67-73
  • 1.­75-81
  • 1.­83-89
  • 1.­91-97
  • 1.­99-105
  • 1.­107-113
  • 1.­115-121
  • 1.­123-127
  • 2.­60-69
  • 2.­75
  • 2.­162
  • 2.­171
  • 2.­211
  • 2.­224
  • 2.­245
  • 2.­255
  • 2.­275
  • 2.­312
  • 2.­322
  • 2.­332
  • 2.­342
  • 2.­352
  • 2.­382
  • 2.­393
  • 2.­405
  • 2.­416
  • 2.­427
  • 2.­456
  • 2.­479
  • 2.­491
  • 2.­495
  • 2.­506
  • 2.­552
  • 2.­555-556
  • 2.­563
  • 2.­578
  • 2.­582
  • 2.­586
  • 2.­589
  • 2.­591-592
  • 2.­624-625
  • 2.­628
  • 2.­630
  • 2.­644
  • 2.­648
  • 2.­650
  • 2.­652
  • 2.­654
  • 2.­656
  • 2.­658
  • 2.­660
  • 2.­662
  • 2.­664
  • 2.­666-670
  • 2.­672-673
  • 4.­45
  • 4.­51
  • 5.­175-185
  • 5.­189
  • 5.­387
  • 5.­413
  • 5.­439
  • 5.­442
  • 5.­445
  • 5.­461
  • 5.­463
  • 5.­478
  • 5.­482
  • 5.­485-486
  • 5.­488
  • 5.­502
  • 6.­165
  • 6.­167
  • 6.­185
  • 6.­206
  • 6.­208
  • 7.­118
  • 7.­360
  • 8.­19-31
  • 8.­65
  • 8.­73
  • 8.­95
  • 8.­270-272
  • 8.­309
  • 8.­313-315
  • 8.­397
  • 9.­39
  • 10.­173-178
  • 10.­229-232
  • 10.­235-237
  • 10.­257
  • 10.­265-266
  • 11.­26-27
  • 11.­33-37
  • 11.­54
  • 11.­103-104
  • 11.­180
  • 12.­1
  • 12.­300
  • 12.­312-315
  • 12.­391
  • 13.­167
  • 13.­199
  • 13.­209
  • 13.­219-222
  • 13.­229
  • 13.­247
  • 13.­261
  • 13.­275
  • 13.­292
  • 13.­325
  • 13.­347
  • 14.­78
  • 14.­95
  • 14.­97-98
  • 14.­202
  • 14.­206-207
  • 14.­211
  • 14.­216
  • 14.­224-225
  • 14.­227-229
  • 14.­232
  • 14.­234
  • 14.­238
  • 14.­248-249
  • 15.­12
  • 15.­17
  • 15.­114
  • 16.­16-17
  • 16.­33-34
  • 16.­49
  • 16.­67-73
  • 16.­171
  • 16.­173
  • 16.­229
  • 16.­237
  • 16.­241-242
  • 16.­245-247
  • 16.­267-268
  • 16.­272-273
  • 16.­276
  • 17.­2-3
  • 17.­7
  • 18.­5-6
  • 18.­8-11
  • 18.­13
  • 18.­17
  • 18.­21-23
  • 18.­25-28
  • 18.­40
  • 18.­59
  • 19.­2
  • 19.­4
  • 19.­6
  • 19.­8
  • 19.­11-14
  • 20.­7
  • 20.­10-11
  • 20.­16
  • 21.­12-13
  • 21.­23
  • 21.­28
  • 21.­31
  • 21.­43
  • 21.­57
  • 21.­60
  • 21.­67
  • 22.­4-5
  • 22.­13
  • 22.­18
  • 22.­20
  • 22.­23-25
  • 22.­48
  • 22.­52-53
  • 22.­56-57
  • 22.­60-61
  • 22.­66
  • 22.­72
  • 22.­74-76
  • 22.­78-79
  • 23.­2
  • 23.­4-5
  • 23.­9
  • 23.­11
  • 23.­13
  • 23.­16
  • 23.­18
  • 23.­21
  • 23.­23
  • 23.­26
  • 23.­28
  • 23.­31
  • 23.­33
  • 23.­36
  • 23.­38
  • 23.­41
  • 23.­43
  • 23.­46
  • 23.­48
  • 23.­51
  • 23.­53
  • 23.­56
  • 23.­58
  • 23.­61
  • 23.­63
  • 23.­66
  • 23.­68
  • 23.­71
  • 23.­73
  • 23.­76
  • 23.­78
  • 23.­81
  • 23.­83
  • 23.­86
  • 23.­88
  • 23.­91
  • 23.­93
  • 23.­96
  • 23.­98
  • 23.­101
  • 23.­103
  • 23.­106
  • 23.­108
  • 23.­111
  • 23.­113
  • 23.­116
  • 23.­128-137
  • 23.­250
  • 23.­257
  • 23.­259
  • 23.­363
  • 23.­404-415
  • 24.­3
  • 24.­15
  • 24.­20
  • 24.­34
  • 24.­39
  • 24.­42
  • 24.­50
  • 24.­58
  • 24.­70
  • 24.­73
  • 24.­75
  • 24.­77
  • 25.­4
  • 25.­28
  • 25.­130
  • 25.­143
  • 25.­156
  • 25.­169
  • 25.­171-175
  • 25.­177-184
  • 25.­198
  • 25.­214
  • 25.­229
  • 25.­244
  • 25.­259
  • 25.­261-270
  • 26.­1-2
  • 26.­4
  • 26.­16
  • 26.­26
  • 26.­270
  • 26.­287
  • 26.­301
  • 26.­315
  • 26.­329
  • 26.­343
  • 26.­357
  • 26.­483
  • 26.­832-837
  • 27.­6
  • 27.­9
  • 27.­443-444
  • 27.­663
  • 27.­665
  • 27.­670-671
  • 27.­673-674
  • 27.­679
  • 28.­2
  • 28.­122-123
  • 28.­153
  • 28.­155-156
  • 28.­160
  • 28.­279
  • 28.­384
  • 28.­386-388
  • 28.­397-398
  • 28.­400
  • 28.­407
  • 28.­416
  • n.­227
  • n.­571
  • n.­636
  • g.­253
  • g.­278
  • g.­318
  • g.­444
  • g.­502
  • g.­691
  • g.­856
g.­61

arranging the sameness of letters

Wylie:
  • yi ge mnyam par ’god pa
Tibetan:
  • ཡི་གེ་མཉམ་པར་འགོད་པ།
Sanskrit:
  • samākṣarāvatāra

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­493
  • 11.­6
g.­62

array of flashes of lightning

Wylie:
  • glog gi ’od zer bkod pa
Tibetan:
  • གློག་གི་འོད་ཟེར་བཀོད་པ།
Sanskrit:
  • —

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­527
  • 11.­6
g.­63

array of power

Wylie:
  • dpung rnam par bkod pa
Tibetan:
  • དཔུང་རྣམ་པར་བཀོད་པ།
Sanskrit:
  • balavyūha

A meditative stability.

Located in 5 passages in the translation:

  • 4.­17
  • 6.­162
  • 8.­109
  • 8.­427
  • 11.­6
g.­67

Asaṅga

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

Indian commentator (fl. fourth century); closely associated with the works of Maitreya and the Yogācāra philosophical school.

Located in 5 passages in the translation:

  • i.­46-47
  • g.­311
  • g.­352
  • g.­974
g.­69

aspectless

Wylie:
  • rnam pa med pa
  • rnam pa myed pa
Tibetan:
  • རྣམ་པ་མེད་པ།
  • རྣམ་པ་མྱེད་པ།
Sanskrit:
  • —

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­497
  • 11.­6
g.­70

assembly

Wylie:
  • g.yog ’khor
  • ’khor
Tibetan:
  • གཡོག་འཁོར།
  • འཁོར།
Sanskrit:
  • parivāra

Located in 28 passages in the translation:

  • 1.­37-46
  • 2.­627
  • 2.­670
  • 2.­673
  • 9.­62-65
  • 14.­1
  • 14.­230
  • 20.­4
  • 20.­10
  • 22.­13
  • 26.­7
  • 28.­397
  • n.­129
  • g.­6
  • g.­219
  • g.­962
g.­71

asura

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

Definition from the 84000 Glossary of Terms:

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

In this text:

See also “gods.”

Located in 61 passages in the translation:

  • 1.­23
  • 2.­1
  • 2.­177
  • 2.­553-554
  • 2.­642-643
  • 8.­265
  • 9.­68
  • 10.­12
  • 10.­119
  • 11.­1
  • 11.­9-33
  • 16.­269
  • 16.­274-276
  • 18.­41-45
  • 19.­7
  • 20.­6
  • 21.­43
  • 21.­47-48
  • 21.­64
  • 22.­3
  • 22.­12-13
  • 22.­19
  • 22.­77
  • 23.­471
  • 24.­24
  • 24.­36
  • 24.­38
g.­72

Atapa

Wylie:
  • mi gdung ba
  • myi gdung ba
Tibetan:
  • མི་གདུང་བ།
  • མྱི་གདུང་བ།
Sanskrit:
  • atapa

Second of the five Śuddhāvāsa realms, meaning “Painless.”

Located in 66 passages in the translation:

  • 1.­34
  • 2.­166-167
  • 2.­177
  • 2.­179
  • 2.­224
  • 2.­445-454
  • 2.­569-570
  • 2.­644
  • 2.­669
  • 16.­2-3
  • 16.­249
  • 16.­266
  • 16.­271
  • 18.­7
  • 18.­17
  • 19.­4-5
  • 20.­5
  • 21.­30
  • 21.­46-49
  • 21.­52
  • 23.­16
  • 23.­21
  • 23.­26
  • 23.­31
  • 23.­36
  • 23.­41
  • 23.­46
  • 23.­51
  • 23.­56
  • 23.­61
  • 23.­66
  • 23.­71
  • 23.­76
  • 23.­81
  • 23.­86
  • 23.­91
  • 23.­96
  • 23.­101
  • 23.­106
  • 23.­111
  • 23.­116
  • 23.­471
  • 24.­20
  • 24.­24
  • 28.­276
  • 28.­396-398
  • 28.­400
  • g.­828
g.­73

attachment to the realm of formlessness

Wylie:
  • gzugs med pa’i ’dod chags
Tibetan:
  • གཟུགས་མེད་པའི་འདོད་ཆགས།
Sanskrit:
  • ārūpyarāga

Second of the five fetters associated with the superior.

Located in 4 passages in the translation:

  • 2.­578
  • 2.­582
  • 2.­586
  • g.­317
g.­74

attachment to the realm of forms

Wylie:
  • gzugs kyi ’dod chags
Tibetan:
  • གཟུགས་ཀྱི་འདོད་ཆགས།
Sanskrit:
  • ruparāga

First of the five fetters associated with the superior.

Located in 4 passages in the translation:

  • 2.­578
  • 2.­582
  • 2.­586
  • g.­317
g.­75

attention

Wylie:
  • yid la byed pa
  • yid la bya ba
  • yid la bgyid pa
Tibetan:
  • ཡིད་ལ་བྱེད་པ།
  • ཡིད་ལ་བྱ་བ།
  • ཡིད་ལ་བགྱིད་པ།
Sanskrit:
  • manaskāra

Also translated here as “turn the attention toward,” “pay attention to,” “attention connected with,” “direct the attention to,” and so on.

Located in 356 passages in the translation:

  • 3.­105
  • 5.­424
  • 7.­162-170
  • 7.­173
  • 7.­175-184
  • 7.­186
  • 7.­287-341
  • 7.­358-359
  • 8.­81-83
  • 8.­99
  • 8.­174-186
  • 8.­188-193
  • 8.­195-200
  • 8.­202-206
  • 8.­209-214
  • 8.­221-226
  • 8.­230
  • 8.­232-236
  • 8.­243
  • 8.­251-254
  • 8.­379
  • 9.­48-50
  • 10.­3
  • 10.­27
  • 10.­49
  • 10.­86
  • 13.­326-343
  • 14.­3-68
  • 16.­249
  • 16.­262-264
  • 17.­1
  • 17.­4
  • 17.­9-10
  • 17.­15-16
  • 17.­92
  • 18.­1
  • 18.­4
  • 18.­7
  • 18.­14-16
  • 18.­39
  • 18.­47
  • 18.­49
  • 18.­51
  • 18.­53
  • 18.­55
  • 18.­57-58
  • 18.­61
  • 19.­1
  • 19.­3
  • 19.­5-7
  • 19.­16-18
  • 19.­21
  • 20.­12-14
  • 21.­28-33
  • 21.­35-36
  • 21.­38
  • 21.­41-43
  • 21.­45
  • 21.­63
  • 21.­65-67
  • 22.­20
  • 22.­26
  • 22.­50
  • 22.­52-53
  • 22.­69
  • 23.­117-122
  • 23.­124-125
  • 23.­258
  • 23.­369
  • 23.­371
  • 23.­373
  • 23.­375
  • 23.­377
  • 23.­379
  • 23.­381
  • 23.­383
  • 23.­385
  • 23.­387
  • 23.­389
  • 23.­391
  • 23.­393
  • 23.­395
  • 23.­397
  • 23.­399
  • 23.­401
  • 23.­403
  • 23.­405
  • 23.­407
  • 23.­409
  • 23.­411
  • 23.­413
  • 23.­415
  • 23.­417
  • 23.­419
  • 23.­421
  • 23.­423
  • 23.­425
  • 23.­427
  • 23.­429
  • 23.­431
  • 23.­433
  • 23.­435
  • 23.­437
  • 23.­439
  • 23.­441
  • 23.­443
  • 23.­445
  • 23.­447
  • 23.­449
  • 23.­451-457
  • 27.­672-674
  • 28.­162
  • 28.­396
  • n.­353
  • n.­628-629
  • n.­794
g.­78

auditory consciousness

Wylie:
  • rna ba’i rnam par shes pa
Tibetan:
  • རྣ་བའི་རྣམ་པར་ཤེས་པ།
Sanskrit:
  • —

Located in 335 passages in the translation:

  • 2.­264
  • 2.­304
  • 2.­314
  • 2.­324
  • 2.­334
  • 2.­344
  • 2.­354
  • 2.­363
  • 2.­374
  • 2.­385
  • 2.­397
  • 2.­408
  • 2.­419
  • 3.­81
  • 3.­83
  • 3.­114
  • 4.­3
  • 4.­34
  • 5.­22
  • 5.­188
  • 5.­190
  • 5.­195
  • 5.­296
  • 5.­403
  • 5.­416
  • 5.­431
  • 5.­442
  • 5.­445
  • 5.­453
  • 5.­470
  • 5.­481
  • 5.­483
  • 5.­486-487
  • 5.­493
  • 6.­20
  • 6.­106
  • 6.­178
  • 6.­193
  • 6.­204
  • 6.­206
  • 7.­23
  • 7.­109
  • 7.­186
  • 7.­216-224
  • 7.­306
  • 7.­349
  • 7.­364
  • 8.­9
  • 8.­22
  • 8.­39
  • 8.­52
  • 8.­113-115
  • 8.­120-121
  • 8.­125
  • 8.­135
  • 8.­145
  • 8.­155
  • 8.­256
  • 8.­317
  • 8.­329
  • 8.­398
  • 10.­143-145
  • 10.­202-204
  • 11.­16
  • 11.­81-82
  • 11.­114
  • 12.­7
  • 12.­43
  • 12.­151
  • 12.­236
  • 12.­253
  • 12.­322
  • 12.­382
  • 12.­395
  • 12.­405
  • 12.­416
  • 12.­427
  • 12.­438
  • 12.­449
  • 12.­460
  • 12.­471
  • 12.­482
  • 12.­493
  • 12.­504
  • 12.­515
  • 12.­526
  • 12.­537
  • 12.­548
  • 12.­561
  • 12.­574
  • 12.­587
  • 12.­596
  • 12.­602
  • 12.­617
  • 12.­626
  • 12.­631
  • 12.­644
  • 12.­655
  • 13.­3
  • 13.­37
  • 13.­125
  • 13.­137
  • 13.­150
  • 13.­160
  • 13.­170
  • 13.­178
  • 13.­189
  • 13.­201
  • 13.­211
  • 13.­220
  • 13.­238
  • 13.­252
  • 13.­268
  • 13.­283
  • 13.­294
  • 13.­333
  • 14.­22
  • 14.­84
  • 14.­97-98
  • 14.­117
  • 14.­228-229
  • 14.­242
  • 14.­248
  • 15.­5
  • 15.­39-45
  • 15.­124
  • 16.­10
  • 16.­24
  • 16.­40
  • 16.­50-51
  • 16.­58
  • 16.­66-67
  • 16.­69-73
  • 16.­75
  • 16.­89
  • 16.­109
  • 16.­123
  • 16.­135
  • 16.­147
  • 16.­160
  • 16.­177
  • 16.­191
  • 16.­205
  • 16.­219
  • 16.­229
  • 16.­241-242
  • 16.­248
  • 16.­251
  • 18.­5
  • 21.­12-13
  • 21.­15
  • 22.­61
  • 22.­66
  • 23.­166
  • 23.­279
  • 24.­40
  • 24.­42
  • 25.­12
  • 25.­21
  • 25.­47
  • 25.­143
  • 25.­147
  • 25.­160
  • 25.­171-175
  • 25.­177-184
  • 25.­188
  • 25.­203
  • 25.­219
  • 25.­234
  • 25.­249
  • 25.­261-270
  • 26.­35
  • 26.­64
  • 26.­150
  • 26.­154
  • 26.­183
  • 26.­277
  • 26.­291
  • 26.­305
  • 26.­319
  • 26.­333
  • 26.­347
  • 26.­361
  • 26.­375
  • 26.­389
  • 26.­403
  • 26.­417
  • 26.­431
  • 26.­445
  • 26.­459
  • 26.­473
  • 26.­487
  • 26.­501
  • 26.­515
  • 26.­535
  • 26.­541
  • 26.­547
  • 26.­553
  • 26.­559
  • 26.­565
  • 26.­571
  • 26.­577
  • 26.­583
  • 26.­589
  • 26.­595
  • 26.­601
  • 26.­607
  • 26.­613
  • 26.­619
  • 26.­625
  • 26.­631
  • 26.­637
  • 26.­643
  • 26.­649
  • 26.­655
  • 26.­661
  • 26.­667
  • 26.­673
  • 26.­679
  • 26.­685
  • 26.­691
  • 26.­697
  • 26.­703
  • 26.­709
  • 26.­715
  • 26.­721
  • 26.­727
  • 26.­733
  • 26.­739
  • 26.­745
  • 26.­751
  • 26.­757
  • 26.­763
  • 26.­769
  • 26.­775
  • 26.­781
  • 26.­787
  • 26.­793
  • 26.­799
  • 26.­805
  • 26.­811
  • 26.­817
  • 26.­823
  • 26.­829
  • 26.­835
  • 26.­841
  • 26.­847
  • 26.­853
  • 26.­859
  • 26.­865
  • 26.­871
  • 26.­877
  • 26.­883
  • 26.­889
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­63-64
  • 27.­273-274
  • 27.­489-490
  • 27.­663
  • 27.­670
  • 27.­679
  • 28.­2
  • 28.­22
  • 28.­110
  • 28.­127
  • 28.­142
  • 28.­156
  • 28.­191
  • 28.­299
  • 28.­384
  • 28.­386-388
  • g.­139
g.­79

aurally compounded sensory contact

Wylie:
  • rna ba’i ’dus te reg pa
Tibetan:
  • རྣ་བའི་འདུས་ཏེ་རེག་པ།
Sanskrit:
  • śrotra­saṃsparśa

Located in 517 passages in the translation:

  • 2.­265-266
  • 2.­305
  • 2.­315
  • 2.­325
  • 2.­335
  • 2.­345
  • 2.­355
  • 2.­364
  • 2.­375
  • 2.­386
  • 2.­398
  • 2.­409
  • 2.­420
  • 3.­82
  • 3.­114
  • 4.­4
  • 4.­34
  • 5.­28
  • 5.­34
  • 5.­188
  • 5.­190
  • 5.­196-197
  • 5.­303
  • 5.­310
  • 5.­404-405
  • 5.­416
  • 5.­432-433
  • 5.­442
  • 5.­445
  • 5.­454-455
  • 5.­471-472
  • 5.­481
  • 5.­483
  • 5.­486-487
  • 5.­494
  • 6.­26
  • 6.­32
  • 6.­107-108
  • 6.­194-195
  • 6.­204
  • 6.­206
  • 7.­29
  • 7.­35
  • 7.­110-111
  • 7.­186
  • 7.­225-242
  • 7.­312
  • 7.­318
  • 7.­350
  • 7.­365-366
  • 8.­10-11
  • 8.­23-24
  • 8.­40-41
  • 8.­53-54
  • 8.­113-115
  • 8.­120-121
  • 8.­125
  • 8.­135
  • 8.­145
  • 8.­155
  • 8.­256
  • 8.­317
  • 8.­329
  • 8.­398
  • 10.­146-151
  • 10.­205-210
  • 11.­17-18
  • 11.­83-86
  • 11.­115-116
  • 12.­7
  • 12.­49
  • 12.­55
  • 12.­157
  • 12.­163
  • 12.­237-238
  • 12.­254-255
  • 12.­323-324
  • 12.­383-384
  • 12.­395
  • 12.­405
  • 12.­416
  • 12.­427
  • 12.­438
  • 12.­449
  • 12.­460
  • 12.­471
  • 12.­482
  • 12.­493
  • 12.­504
  • 12.­515
  • 12.­526
  • 12.­537
  • 12.­548
  • 12.­562-563
  • 12.­575-576
  • 12.­588-589
  • 12.­596
  • 12.­603-604
  • 12.­618-619
  • 12.­626
  • 12.­632-633
  • 12.­645-646
  • 12.­655
  • 13.­3
  • 13.­43
  • 13.­49
  • 13.­126-127
  • 13.­138-139
  • 13.­151-152
  • 13.­160
  • 13.­170
  • 13.­178
  • 13.­190-191
  • 13.­201
  • 13.­211
  • 13.­220
  • 13.­239-240
  • 13.­253-254
  • 13.­268
  • 13.­284-285
  • 13.­294
  • 13.­334-335
  • 14.­28
  • 14.­34
  • 14.­85-86
  • 14.­97-98
  • 14.­123
  • 14.­129
  • 14.­228-229
  • 14.­242
  • 14.­248
  • 15.­5
  • 15.­46-59
  • 15.­124
  • 16.­10
  • 16.­25-26
  • 16.­41-42
  • 16.­50-51
  • 16.­58
  • 16.­66-67
  • 16.­69-73
  • 16.­75
  • 16.­90-91
  • 16.­110-111
  • 16.­124-125
  • 16.­135
  • 16.­148-149
  • 16.­161-162
  • 16.­178-179
  • 16.­192-193
  • 16.­206-207
  • 16.­220-221
  • 16.­229
  • 16.­241-242
  • 16.­248
  • 16.­251
  • 18.­5
  • 21.­12-13
  • 21.­15
  • 22.­61
  • 22.­66
  • 23.­172
  • 23.­178
  • 23.­285
  • 23.­291
  • 24.­40
  • 24.­42
  • 25.­12
  • 25.­21
  • 25.­53
  • 25.­59
  • 25.­143
  • 25.­148-149
  • 25.­161-162
  • 25.­171-175
  • 25.­177-184
  • 25.­189-190
  • 25.­204-205
  • 25.­220-221
  • 25.­235-236
  • 25.­250-251
  • 25.­261-270
  • 26.­36-37
  • 26.­70
  • 26.­76
  • 26.­150
  • 26.­155-156
  • 26.­189
  • 26.­195
  • 26.­278-279
  • 26.­292-293
  • 26.­306-307
  • 26.­320-321
  • 26.­334-335
  • 26.­348-349
  • 26.­362-363
  • 26.­376-377
  • 26.­390-391
  • 26.­404-405
  • 26.­418-419
  • 26.­432-433
  • 26.­446-447
  • 26.­460-461
  • 26.­474-475
  • 26.­488-489
  • 26.­502-503
  • 26.­516-517
  • 26.­536-537
  • 26.­542-543
  • 26.­548-549
  • 26.­554-555
  • 26.­560-561
  • 26.­566-567
  • 26.­572-573
  • 26.­578-579
  • 26.­584-585
  • 26.­590-591
  • 26.­596-597
  • 26.­602-603
  • 26.­608-609
  • 26.­614-615
  • 26.­620-621
  • 26.­626-627
  • 26.­632-633
  • 26.­638-639
  • 26.­644-645
  • 26.­650-651
  • 26.­656-657
  • 26.­662-663
  • 26.­668-669
  • 26.­674-675
  • 26.­680-681
  • 26.­686-687
  • 26.­692-693
  • 26.­698-699
  • 26.­704-705
  • 26.­710-711
  • 26.­716-717
  • 26.­722-723
  • 26.­728-729
  • 26.­734-735
  • 26.­740-741
  • 26.­746-747
  • 26.­752-753
  • 26.­758-759
  • 26.­764-765
  • 26.­770-771
  • 26.­776-777
  • 26.­782-783
  • 26.­788-789
  • 26.­794-795
  • 26.­800-801
  • 26.­806-807
  • 26.­812-813
  • 26.­818-819
  • 26.­824-825
  • 26.­830-831
  • 26.­836-837
  • 26.­842-843
  • 26.­848-849
  • 26.­854-855
  • 26.­860-861
  • 26.­866-867
  • 26.­872-873
  • 26.­878-879
  • 26.­884-885
  • 26.­890-891
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­75-76
  • 27.­87-88
  • 27.­285-286
  • 27.­297-298
  • 27.­501-502
  • 27.­513-514
  • 27.­663
  • 27.­670
  • 27.­679
  • 28.­2
  • 28.­28
  • 28.­34
  • 28.­111-112
  • 28.­128-129
  • 28.­143-144
  • 28.­156
  • 28.­197
  • 28.­203
  • 28.­305
  • 28.­311
  • 28.­384
  • 28.­386-388
g.­82

Avṛha

Wylie:
  • mi che ba
  • myi che ba
Tibetan:
  • མི་ཆེ་བ།
  • མྱི་ཆེ་བ།
Sanskrit:
  • avṛha

First of the five Śuddhāvāsa realms, meaning “Slightest.”

Located in 66 passages in the translation:

  • 1.­34
  • 2.­166-167
  • 2.­177
  • 2.­179
  • 2.­224
  • 2.­445-454
  • 2.­569-570
  • 2.­644
  • 2.­669
  • 16.­2-3
  • 16.­249
  • 16.­266
  • 16.­271
  • 18.­7
  • 18.­17
  • 19.­4-5
  • 20.­5
  • 21.­30
  • 21.­46-49
  • 21.­52
  • 23.­16
  • 23.­21
  • 23.­26
  • 23.­31
  • 23.­36
  • 23.­41
  • 23.­46
  • 23.­51
  • 23.­56
  • 23.­61
  • 23.­66
  • 23.­71
  • 23.­76
  • 23.­81
  • 23.­86
  • 23.­91
  • 23.­96
  • 23.­101
  • 23.­106
  • 23.­111
  • 23.­116
  • 23.­471
  • 24.­20
  • 24.­24
  • 28.­276
  • 28.­396-398
  • 28.­400
  • g.­828
g.­85

beautiful moon

Wylie:
  • zla ba bzang po
Tibetan:
  • ཟླ་བ་བཟང་པོ།
Sanskrit:
  • sucandra

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­411
  • 11.­6
g.­86

because of the diffusion of light rays not making mistakes

Wylie:
  • ’od zer rab tu ’gyed pas ’khrul pa med par byed pa
Tibetan:
  • འོད་ཟེར་རབ་ཏུ་འགྱེད་པས་འཁྲུལ་པ་མེད་པར་བྱེད་པ།
Sanskrit:
  • —

A meditative stability.

Located in 6 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­425
  • 11.­6
  • n.­307
g.­87

beyond sequence

Wylie:
  • snrel zhi
Tibetan:
  • སྣྲེལ་ཞི།
Sanskrit:
  • vyatyasta

A meditative stability. See also n.­311.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­445
  • 11.­6
g.­91

birth

Wylie:
  • skye ba
Tibetan:
  • སྐྱེ་བ།
Sanskrit:
  • jāti

Eleventh of the twelve links of dependent origination.

Located in 223 passages in the translation:

  • 2.­230
  • 2.­243
  • 2.­251
  • 2.­268
  • 2.­292
  • 2.­307
  • 2.­317
  • 2.­327
  • 2.­337
  • 2.­347
  • 2.­357
  • 2.­366
  • 2.­377
  • 2.­388
  • 2.­400
  • 2.­411
  • 2.­422
  • 3.­380-384
  • 3.­645-649
  • 3.­655
  • 3.­657-658
  • 3.­748
  • 4.­5
  • 4.­34
  • 4.­42
  • 4.­48
  • 5.­55
  • 5.­67
  • 5.­188
  • 5.­190
  • 5.­199-200
  • 5.­333
  • 5.­407
  • 5.­418
  • 5.­435
  • 5.­442
  • 5.­445
  • 5.­457
  • 5.­474
  • 5.­481
  • 5.­483
  • 5.­486-487
  • 5.­496
  • 6.­53
  • 6.­130
  • 6.­146
  • 6.­180
  • 6.­198
  • 6.­204
  • 6.­206
  • 6.­208
  • 7.­56
  • 7.­113
  • 7.­186
  • 7.­339
  • 7.­352
  • 7.­368
  • 8.­13
  • 8.­26
  • 8.­43
  • 8.­56
  • 8.­113-115
  • 8.­120-121
  • 8.­127
  • 8.­137
  • 8.­147
  • 8.­157
  • 8.­258
  • 8.­319
  • 8.­333
  • 11.­118
  • 12.­7
  • 12.­76
  • 12.­184
  • 12.­240
  • 12.­257
  • 12.­326
  • 12.­386
  • 12.­397
  • 12.­407
  • 12.­418
  • 12.­429
  • 12.­440
  • 12.­451
  • 12.­462
  • 12.­473
  • 12.­484
  • 12.­495
  • 12.­506
  • 12.­517
  • 12.­528
  • 12.­539
  • 12.­550
  • 12.­565
  • 12.­578
  • 12.­591
  • 12.­596
  • 12.­606
  • 12.­621
  • 12.­626
  • 12.­635
  • 12.­648
  • 13.­5
  • 13.­70
  • 13.­129
  • 13.­141
  • 13.­154
  • 13.­162
  • 13.­172
  • 13.­180
  • 13.­193
  • 13.­203
  • 13.­213
  • 13.­220
  • 13.­242
  • 13.­256
  • 13.­270
  • 13.­287
  • 13.­294
  • 13.­337
  • 21.­12-13
  • 21.­17
  • 22.­61
  • 22.­66
  • 23.­199
  • 23.­312
  • 25.­14
  • 25.­23
  • 25.­80
  • 25.­143
  • 25.­151
  • 25.­164
  • 25.­171-175
  • 25.­177-184
  • 25.­192
  • 25.­207
  • 25.­223
  • 25.­238
  • 25.­253
  • 25.­261-270
  • 26.­39
  • 26.­97
  • 26.­150
  • 26.­158
  • 26.­216
  • 26.­281
  • 26.­295
  • 26.­309
  • 26.­323
  • 26.­337
  • 26.­351
  • 26.­365
  • 26.­379
  • 26.­393
  • 26.­407
  • 26.­421
  • 26.­435
  • 26.­449
  • 26.­463
  • 26.­477
  • 26.­491
  • 26.­505
  • 26.­519
  • 26.­526
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­129-130
  • 27.­339-340
  • 27.­555-556
  • 27.­670
  • 27.­679
  • 28.­2
  • 28.­55
  • 28.­114
  • 28.­156
  • 28.­224
  • 28.­386-388
  • g.­174
  • g.­903
g.­92

Blessed Lord

Wylie:
  • bcom ldan ’das
  • btsun pa bcom ldan ’das
Tibetan:
  • བཅོམ་ལྡན་འདས།
  • བཙུན་པ་བཅོམ་ལྡན་འདས།
Sanskrit:
  • bhadanta­bhagavan

See “Blessed One.”

Located in 2,511 passages in the translation:

  • 1.­47
  • 1.­49
  • 1.­52-53
  • 1.­55
  • 1.­57
  • 1.­60-61
  • 1.­63
  • 1.­65
  • 1.­68-69
  • 1.­71
  • 1.­73
  • 1.­76-77
  • 1.­79
  • 1.­81
  • 1.­84-85
  • 1.­87
  • 1.­89
  • 1.­92-93
  • 1.­95
  • 1.­97
  • 1.­100-101
  • 1.­103
  • 1.­105
  • 1.­108-109
  • 1.­111
  • 1.­113
  • 1.­116-117
  • 1.­119
  • 1.­121
  • 1.­124-125
  • 2.­2
  • 2.­28
  • 2.­33
  • 2.­50-59
  • 2.­77
  • 2.­79
  • 2.­94
  • 2.­109-118
  • 2.­120
  • 2.­122-131
  • 2.­182
  • 2.­185
  • 2.­189
  • 2.­211-213
  • 2.­215
  • 2.­219
  • 2.­221
  • 2.­226
  • 2.­441-443
  • 2.­456
  • 2.­470-471
  • 2.­477
  • 2.­482
  • 2.­484
  • 2.­486
  • 2.­489
  • 2.­494
  • 2.­498-499
  • 2.­503
  • 2.­537
  • 2.­541
  • 2.­545
  • 2.­549
  • 2.­551
  • 2.­554
  • 2.­566
  • 2.­569
  • 2.­573-574
  • 2.­594-595
  • 2.­622
  • 2.­624
  • 2.­627-628
  • 2.­632-642
  • 2.­647-667
  • 2.­670
  • 2.­672
  • 3.­4-5
  • 3.­66
  • 3.­123
  • 3.­125-654
  • 3.­656-658
  • 3.­660-734
  • 3.­736-743
  • 3.­749
  • 4.­1-6
  • 4.­19
  • 4.­52
  • 5.­1-193
  • 5.­200-279
  • 5.­281-286
  • 5.­288-293
  • 5.­295-300
  • 5.­302-307
  • 5.­309-314
  • 5.­316-321
  • 5.­323-334
  • 5.­336-341
  • 5.­343-360
  • 5.­362-400
  • 5.­415
  • 5.­442
  • 5.­445-446
  • 6.­1-101
  • 6.­175
  • 6.­177
  • 6.­186-189
  • 6.­209
  • 6.­211
  • 6.­214
  • 6.­220
  • 7.­1-124
  • 7.­126
  • 7.­128
  • 7.­130
  • 7.­132
  • 7.­134
  • 7.­136
  • 7.­138
  • 7.­140
  • 7.­142
  • 7.­150
  • 7.­152
  • 7.­188
  • 7.­286
  • 7.­343
  • 8.­1
  • 8.­34
  • 8.­75
  • 8.­77-81
  • 8.­85-90
  • 8.­92
  • 8.­94
  • 8.­96
  • 8.­111-112
  • 8.­116-117
  • 8.­165-166
  • 8.­218
  • 8.­267
  • 8.­273
  • 8.­276
  • 8.­279
  • 8.­282
  • 8.­285
  • 8.­288
  • 8.­291
  • 8.­303
  • 8.­314
  • 8.­316
  • 8.­323
  • 8.­325
  • 8.­340
  • 8.­377
  • 8.­380-384
  • 10.­14
  • 10.­35
  • 10.­63
  • 11.­1-4
  • 11.­179
  • 12.­1-2
  • 12.­4
  • 12.­15
  • 12.­17-18
  • 12.­22
  • 12.­614
  • 12.­622
  • 12.­624
  • 12.­626
  • 12.­628-654
  • 13.­200
  • 13.­346
  • 13.­348
  • 14.­78-79
  • 16.­20
  • 16.­36
  • 16.­241
  • 16.­248
  • 16.­264-265
  • 16.­269
  • 17.­1-2
  • 17.­4
  • 17.­93
  • 17.­95
  • 17.­100-105
  • 18.­9
  • 18.­11
  • 18.­18
  • 18.­20
  • 18.­22
  • 18.­27
  • 18.­46
  • 18.­48
  • 18.­50
  • 18.­52
  • 18.­54
  • 18.­56
  • 18.­59-61
  • 19.­9
  • 19.­17
  • 20.­12-15
  • 21.­1
  • 21.­3-7
  • 21.­9
  • 21.­11
  • 21.­28-31
  • 21.­36
  • 21.­52
  • 22.­2-3
  • 22.­12-36
  • 22.­39-45
  • 22.­47-49
  • 22.­51-54
  • 22.­61
  • 22.­64
  • 22.­68-69
  • 22.­71-72
  • 23.­1
  • 23.­12
  • 23.­17
  • 23.­22
  • 23.­27
  • 23.­32
  • 23.­37
  • 23.­42
  • 23.­47
  • 23.­52
  • 23.­57
  • 23.­62
  • 23.­67
  • 23.­72
  • 23.­77
  • 23.­82
  • 23.­87
  • 23.­92
  • 23.­97
  • 23.­102
  • 23.­107
  • 23.­112
  • 23.­126
  • 23.­141
  • 23.­146-147
  • 23.­260
  • 23.­368
  • 23.­370
  • 23.­372
  • 23.­374
  • 23.­376
  • 23.­378
  • 23.­380
  • 23.­382
  • 23.­384
  • 23.­386
  • 23.­388
  • 23.­390
  • 23.­392
  • 23.­394
  • 23.­396
  • 23.­398
  • 23.­400
  • 23.­402
  • 23.­404
  • 23.­406
  • 23.­408
  • 23.­410
  • 23.­412
  • 23.­414
  • 23.­416
  • 23.­418
  • 23.­420
  • 23.­422
  • 23.­424
  • 23.­426
  • 23.­428
  • 23.­430
  • 23.­432
  • 23.­434
  • 23.­436
  • 23.­438
  • 23.­440
  • 23.­442
  • 23.­444
  • 23.­446
  • 23.­448
  • 23.­450
  • 23.­465
  • 23.­467
  • 24.­48
  • 24.­50
  • 24.­52
  • 24.­55
  • 24.­59-69
  • 24.­72
  • 25.­1-2
  • 25.­11
  • 25.­21
  • 25.­134-140
  • 25.­142
  • 25.­144-156
  • 25.­169
  • 25.­171
  • 25.­176-179
  • 25.­185-260
  • 25.­271
  • 26.­1
  • 26.­3
  • 26.­5
  • 26.­15
  • 26.­19
  • 26.­21
  • 26.­23-25
  • 26.­27
  • 26.­29
  • 26.­31
  • 26.­148
  • 27.­1
  • 27.­4-5
  • 27.­7-8
  • 27.­10-11
  • 27.­13-14
  • 27.­16-17
  • 27.­19-661
  • 27.­673
  • 27.­675-679
  • 28.­1
  • 28.­3
  • 28.­122
  • 28.­154
  • 28.­156-159
  • 28.­162
  • 28.­280
  • 28.­383
  • 28.­385
  • 28.­387
  • 28.­390-396
  • 28.­412
  • 28.­417
  • n.­72
  • n.­93
  • n.­118
  • n.­156
  • n.­281
  • n.­534
  • n.­556
  • g.­93
g.­93

Blessed One

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

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:

In this text, we have opted to translate the epithet bhagavat (bcom ldan ’das) as “the Blessed One” when it stands alone in narrative contexts, and as “Lord” when found in dialogue, as in the vocative expressions “Blessed Lord” (bhadanta­bhagavan, btsun pa bcom ldan ’das) and “Lord Buddha” (bhagavanbuddha, sangs rgyas bcom ldan ’das).

Located in 1,836 passages in the translation:

  • 1.­1
  • 1.­4-5
  • 1.­7-11
  • 1.­23-26
  • 1.­36-127
  • 2.­1-3
  • 2.­77-78
  • 2.­182-183
  • 2.­186
  • 2.­189-190
  • 2.­212-214
  • 2.­216
  • 2.­219-220
  • 2.­222
  • 2.­225
  • 2.­227
  • 2.­477-478
  • 2.­541-542
  • 2.­546
  • 2.­549
  • 2.­552
  • 2.­554-555
  • 2.­566
  • 2.­569
  • 2.­573-574
  • 2.­595
  • 2.­623-625
  • 2.­628-631
  • 2.­643
  • 2.­646
  • 2.­668-673
  • 3.­1
  • 3.­3-4
  • 3.­6
  • 3.­126-654
  • 3.­659
  • 3.­661-735
  • 3.­744
  • 3.­750-751
  • 4.­1
  • 5.­1
  • 6.­1
  • 6.­174-177
  • 6.­186-189
  • 6.­210
  • 6.­212
  • 6.­215
  • 6.­220
  • 7.­1
  • 7.­5-105
  • 7.­119-125
  • 7.­127
  • 7.­129
  • 7.­131
  • 7.­133
  • 7.­135
  • 7.­137
  • 7.­139
  • 7.­141
  • 7.­143
  • 7.­151
  • 7.­153
  • 7.­189
  • 7.­287
  • 7.­344
  • 8.­1-2
  • 8.­35
  • 8.­76-81
  • 8.­85-90
  • 8.­92-93
  • 8.­95-96
  • 8.­111
  • 8.­116
  • 8.­165
  • 8.­267-268
  • 8.­274
  • 8.­277
  • 8.­280
  • 8.­283
  • 8.­286
  • 8.­289
  • 8.­292
  • 8.­304
  • 8.­315
  • 8.­324
  • 8.­326
  • 8.­377-378
  • 8.­380-384
  • 10.­14-15
  • 11.­1
  • 11.­5
  • 11.­179
  • 12.­1-3
  • 12.­5
  • 12.­15
  • 12.­614
  • 13.­200
  • 13.­278
  • 13.­344
  • 13.­346-347
  • 14.­77
  • 16.­19-21
  • 16.­242
  • 16.­247-249
  • 16.­264
  • 16.­270
  • 17.­1-5
  • 17.­94
  • 18.­1
  • 18.­10
  • 18.­12
  • 18.­19
  • 18.­21
  • 18.­23
  • 18.­28
  • 18.­47
  • 18.­49
  • 18.­51
  • 18.­53
  • 18.­55
  • 18.­57
  • 18.­60
  • 19.­1
  • 19.­7
  • 19.­10
  • 19.­18
  • 20.­1-4
  • 20.­7-8
  • 20.­10-13
  • 20.­16
  • 21.­1-2
  • 21.­4-8
  • 21.­10
  • 21.­12
  • 21.­14
  • 21.­28
  • 21.­32
  • 21.­37
  • 21.­53
  • 22.­1
  • 22.­7
  • 22.­12
  • 22.­39
  • 22.­56
  • 22.­63
  • 22.­65
  • 22.­70
  • 22.­73
  • 23.­1-2
  • 23.­13
  • 23.­18
  • 23.­23
  • 23.­28
  • 23.­33
  • 23.­38
  • 23.­43
  • 23.­48
  • 23.­53
  • 23.­58
  • 23.­63
  • 23.­68
  • 23.­73
  • 23.­78
  • 23.­83
  • 23.­88
  • 23.­93
  • 23.­98
  • 23.­103
  • 23.­108
  • 23.­113
  • 23.­127
  • 23.­142
  • 23.­146
  • 23.­148
  • 23.­261
  • 23.­371
  • 23.­373
  • 23.­375
  • 23.­377
  • 23.­379
  • 23.­381
  • 23.­383
  • 23.­385
  • 23.­387
  • 23.­389
  • 23.­391
  • 23.­393
  • 23.­395
  • 23.­397
  • 23.­399
  • 23.­401
  • 23.­403
  • 23.­405
  • 23.­407
  • 23.­409
  • 23.­411
  • 23.­413
  • 23.­415
  • 23.­417
  • 23.­419
  • 23.­421
  • 23.­423
  • 23.­425
  • 23.­427
  • 23.­429
  • 23.­431
  • 23.­433
  • 23.­435
  • 23.­437
  • 23.­439
  • 23.­441
  • 23.­443
  • 23.­445
  • 23.­447
  • 23.­449
  • 23.­451
  • 23.­465
  • 23.­468
  • 24.­47
  • 24.­49
  • 24.­51
  • 24.­53
  • 24.­56
  • 24.­59-70
  • 24.­72-73
  • 25.­1
  • 25.­3
  • 25.­11-12
  • 25.­29
  • 25.­134-138
  • 25.­140-141
  • 25.­143
  • 25.­157
  • 25.­170
  • 26.­1-4
  • 26.­6
  • 26.­15-16
  • 26.­20
  • 26.­22
  • 26.­24-28
  • 26.­30
  • 26.­32
  • 26.­149
  • 27.­1
  • 27.­3-4
  • 27.­6
  • 27.­9-10
  • 27.­12-13
  • 27.­15-16
  • 27.­18-366
  • 27.­368-660
  • 27.­672-673
  • 27.­675-679
  • 28.­1-2
  • 28.­123
  • 28.­155
  • 28.­162
  • 28.­276
  • 28.­279
  • 28.­281
  • 28.­384
  • 28.­386
  • 28.­388
  • 28.­390-395
  • 28.­397
  • 28.­411
  • 28.­413
  • n.­93
  • n.­164
  • n.­373
  • n.­578
  • n.­741
  • g.­92
  • g.­490
g.­94

blossoming and vibrance of the flowers of virtue

Wylie:
  • dge ba’i me tog rgyas shing gsal ba
Tibetan:
  • དགེ་བའི་མེ་ཏོག་རྒྱས་ཤིང་གསལ་བ།
Sanskrit:
  • śubha­puṣpita­śuddha

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­509
  • 11.­6
g.­96

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.

In this text:

See also “bodhisattva great being.”

Located in 1,695 passages in the translation:

  • s.­1
  • i.­2
  • i.­67
  • i.­70-72
  • i.­77
  • 1.­37-46
  • 1.­52
  • 1.­60
  • 1.­68
  • 1.­76
  • 1.­84
  • 1.­92
  • 1.­100
  • 1.­108
  • 1.­116
  • 1.­124
  • 2.­14
  • 2.­17
  • 2.­24-25
  • 2.­27
  • 2.­37
  • 2.­50-59
  • 2.­92
  • 2.­95
  • 2.­109-118
  • 2.­171
  • 2.­178
  • 2.­180
  • 2.­190-191
  • 2.­193
  • 2.­195
  • 2.­197
  • 2.­211
  • 2.­219-220
  • 2.­224
  • 2.­245
  • 2.­440
  • 2.­501
  • 2.­503
  • 2.­519-528
  • 2.­531
  • 2.­555-557
  • 2.­569-570
  • 2.­594
  • 2.­598
  • 2.­622
  • 2.­644-645
  • 3.­4-6
  • 3.­24
  • 3.­30
  • 3.­61
  • 3.­63
  • 3.­65
  • 3.­67
  • 3.­104-111
  • 3.­115
  • 3.­123
  • 3.­125-658
  • 3.­660-743
  • 3.­745
  • 3.­748
  • 3.­752
  • 4.­19
  • 5.­1-2
  • 5.­4-172
  • 5.­175-189
  • 5.­231
  • 5.­463
  • 6.­55
  • 6.­67
  • 6.­90-91
  • 6.­96
  • 6.­103
  • 6.­118
  • 6.­163
  • 6.­168-169
  • 6.­185
  • 6.­211
  • 6.­218
  • 7.­122
  • 7.­157
  • 7.­306
  • 7.­357
  • 7.­359
  • 8.­1-33
  • 8.­49-74
  • 8.­92-93
  • 8.­95
  • 8.­98
  • 8.­110-112
  • 8.­116-117
  • 8.­119
  • 8.­164-166
  • 8.­206
  • 8.­251-252
  • 8.­255
  • 8.­265
  • 8.­304
  • 8.­323
  • 8.­368-369
  • 8.­373
  • 9.­39
  • 10.­28
  • 10.­32
  • 10.­125
  • 10.­173-175
  • 10.­232-234
  • 10.­257
  • 10.­265
  • 11.­6
  • 11.­26-27
  • 11.­129
  • 11.­177
  • 12.­3-4
  • 12.­6
  • 12.­15-22
  • 12.­24-249
  • 12.­314-376
  • 12.­391
  • 12.­598
  • 12.­612
  • 13.­1-2
  • 13.­209
  • 13.­219-220
  • 13.­223
  • 13.­229
  • 13.­321
  • 13.­323
  • 13.­325
  • 13.­327
  • 14.­78
  • 14.­81-95
  • 14.­211
  • 14.­216
  • 14.­224
  • 14.­248
  • 15.­15-16
  • 15.­121-123
  • 15.­125
  • 15.­127-144
  • 16.­17
  • 16.­34
  • 16.­42
  • 16.­134-143
  • 16.­170
  • 16.­188
  • 16.­195
  • 16.­211
  • 16.­213
  • 16.­224
  • 17.­8
  • 17.­90
  • 18.­40
  • 18.­44
  • 19.­6
  • 19.­8
  • 19.­13-15
  • 19.­20
  • 20.­5
  • 21.­39
  • 21.­57
  • 21.­59-60
  • 21.­64
  • 22.­4-5
  • 22.­14
  • 22.­26
  • 22.­74
  • 22.­78
  • 23.­2
  • 23.­11
  • 23.­13
  • 23.­18
  • 23.­23
  • 23.­28
  • 23.­33
  • 23.­38
  • 23.­43
  • 23.­48
  • 23.­53
  • 23.­58
  • 23.­63
  • 23.­68
  • 23.­73
  • 23.­78
  • 23.­83
  • 23.­88
  • 23.­93
  • 23.­98
  • 23.­103
  • 23.­108
  • 23.­113
  • 23.­139
  • 23.­255
  • 23.­257
  • 23.­261-367
  • 23.­468
  • 24.­2-4
  • 24.­10-11
  • 24.­19
  • 25.­2
  • 28.­176
  • 28.­400
  • n.­63-64
  • n.­93
  • n.­105
  • n.­108
  • n.­118
  • n.­120
  • n.­135-136
  • n.­142
  • n.­144-148
  • n.­150
  • n.­156
  • n.­164
  • n.­176
  • n.­190
  • n.­209
  • n.­258
  • n.­261
  • n.­263
  • n.­267
  • n.­281
  • n.­285
  • n.­328
  • n.­343
  • n.­349
  • n.­373
  • n.­378
  • n.­430
  • n.­551
  • n.­556
  • n.­559
  • n.­597
  • n.­599
  • n.­611
  • n.­770-771
  • n.­774
  • n.­833
  • g.­36
  • g.­37
  • g.­43
  • g.­44
  • g.­45
  • g.­46
  • g.­47
  • g.­88
  • g.­97
  • g.­114
  • g.­117
  • g.­118
  • g.­160
  • g.­216
  • g.­365
  • g.­384
  • g.­410
  • g.­419
  • g.­423
  • g.­426
  • g.­449
  • g.­468
  • g.­469
  • g.­470
  • g.­471
  • g.­472
  • g.­473
  • g.­474
  • g.­475
  • g.­476
  • g.­477
  • g.­478
  • g.­497
  • g.­504
  • g.­505
  • g.­515
  • g.­518
  • g.­535
  • g.­562
  • g.­564
  • g.­575
  • g.­576
  • g.­577
  • g.­610
  • g.­614
  • g.­683
  • g.­685
  • g.­695
  • g.­696
  • g.­698
  • g.­699
  • g.­702
  • g.­728
  • g.­775
  • g.­792
  • g.­806
  • g.­838
  • g.­840
  • g.­841
  • g.­842
  • g.­844
  • g.­845
  • g.­886
  • g.­905
  • g.­926
  • g.­932
  • g.­933
  • g.­934
  • g.­948
  • g.­949
  • g.­953
  • g.­961
g.­97

bodhisattva great being

Wylie:
  • byang chub sems dpa’ sems dpa’ chen po
Tibetan:
  • བྱང་ཆུབ་སེམས་དཔའ་སེམས་དཔའ་ཆེན་པོ།
Sanskrit:
  • bodhi­sattva­mahā­sattva

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- is closer in its connotations to the mahā- in “Mahāyāna” than to the mahā- in “mahāsiddha.” 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:

See also “bodhisattva.”

Located in 2,083 passages in the translation:

  • i.­75-76
  • 1.­2-3
  • 1.­47-49
  • 1.­51-57
  • 1.­59-65
  • 1.­67-73
  • 1.­75-81
  • 1.­83-89
  • 1.­91-97
  • 1.­99-105
  • 1.­107-113
  • 1.­115-121
  • 1.­123-127
  • 2.­1-71
  • 2.­76-77
  • 2.­79-176
  • 2.­178-179
  • 2.­181-184
  • 2.­186-190
  • 2.­192
  • 2.­194-195
  • 2.­197-212
  • 2.­214
  • 2.­216
  • 2.­218-223
  • 2.­225-227
  • 2.­232
  • 2.­246
  • 2.­255-256
  • 2.­258-259
  • 2.­276-281
  • 2.­283
  • 2.­285
  • 2.­287
  • 2.­290-291
  • 2.­293
  • 2.­299-302
  • 2.­313
  • 2.­322-323
  • 2.­332-333
  • 2.­342-343
  • 2.­352-353
  • 2.­362
  • 2.­372-373
  • 2.­383-384
  • 2.­394-395
  • 2.­406-407
  • 2.­417-418
  • 2.­428-429
  • 2.­438
  • 2.­440-441
  • 2.­443-463
  • 2.­467
  • 2.­469-471
  • 2.­473
  • 2.­475-488
  • 2.­490
  • 2.­492
  • 2.­495-530
  • 2.­532-558
  • 2.­564-574
  • 2.­586-591
  • 2.­593-599
  • 2.­601-602
  • 2.­604
  • 2.­608
  • 2.­610
  • 2.­613-617
  • 2.­621-622
  • 2.­631-639
  • 2.­642-645
  • 2.­647-669
  • 3.­1-3
  • 3.­5
  • 3.­68-69
  • 3.­104-105
  • 3.­112-113
  • 3.­122
  • 3.­124
  • 3.­659
  • 3.­744
  • 3.­748-752
  • 4.­1-36
  • 4.­53-54
  • 5.­1
  • 5.­185
  • 5.­189-190
  • 5.­192
  • 5.­200-230
  • 5.­232-399
  • 5.­415
  • 5.­442
  • 5.­445-447
  • 5.­465-480
  • 5.­489-490
  • 5.­504-505
  • 6.­1-120
  • 6.­153-167
  • 6.­173-176
  • 6.­186-187
  • 6.­209-210
  • 6.­212-219
  • 7.­125-126
  • 7.­150-175
  • 7.­179-305
  • 7.­307-348
  • 7.­356-361
  • 7.­372
  • 8.­6-33
  • 8.­49-76
  • 8.­91-92
  • 8.­94-101
  • 8.­106-110
  • 8.­112-115
  • 8.­118-119
  • 8.­164
  • 8.­167-169
  • 8.­173-228
  • 8.­230-255
  • 8.­264-268
  • 8.­274-275
  • 8.­277-278
  • 8.­280-281
  • 8.­283-284
  • 8.­286-287
  • 8.­289-290
  • 8.­292-294
  • 8.­304-305
  • 8.­315-316
  • 8.­323-326
  • 8.­339
  • 8.­373-374
  • 8.­376-385
  • 8.­397
  • 8.­406-407
  • 8.­569
  • 9.­1-20
  • 9.­23-32
  • 9.­35-36
  • 9.­39-41
  • 9.­43-48
  • 9.­50-51
  • 9.­61-62
  • 9.­66-70
  • 9.­72-73
  • 9.­75
  • 10.­1-62
  • 10.­64-131
  • 10.­286
  • 11.­2
  • 11.­5-8
  • 11.­30-33
  • 11.­131
  • 11.­179
  • 12.­18
  • 12.­21-23
  • 12.­598
  • 12.­613-614
  • 12.­622
  • 12.­624
  • 12.­626
  • 13.­18
  • 13.­200
  • 13.­220-221
  • 13.­223-224
  • 13.­294-295
  • 13.­298
  • 13.­301-303
  • 13.­305-306
  • 13.­308-309
  • 13.­311-312
  • 13.­314-315
  • 13.­317-323
  • 13.­326-327
  • 13.­343-344
  • 13.­347
  • 14.­2-4
  • 14.­57
  • 14.­69-70
  • 14.­72
  • 14.­74
  • 14.­76-77
  • 14.­79-98
  • 14.­208-209
  • 14.­211-212
  • 14.­215
  • 14.­225-226
  • 14.­229
  • 14.­250
  • 15.­16
  • 15.­121-123
  • 15.­125
  • 15.­127-144
  • 16.­1-3
  • 16.­36-41
  • 16.­43-50
  • 16.­71-73
  • 16.­83-86
  • 16.­98-101
  • 16.­134-143
  • 16.­170-234
  • 16.­241
  • 16.­243
  • 16.­245
  • 16.­248-249
  • 16.­265-276
  • 17.­1
  • 17.­6-8
  • 17.­93-95
  • 17.­100-105
  • 18.­17
  • 18.­41-45
  • 19.­4
  • 19.­14-15
  • 20.­6-7
  • 20.­10-11
  • 21.­31
  • 21.­43
  • 21.­59
  • 22.­12
  • 22.­14
  • 22.­61
  • 22.­63-66
  • 22.­75
  • 22.­78
  • 23.­16
  • 23.­21
  • 23.­26
  • 23.­31
  • 23.­36
  • 23.­41
  • 23.­46
  • 23.­51
  • 23.­56
  • 23.­61
  • 23.­66
  • 23.­71
  • 23.­76
  • 23.­81
  • 23.­86
  • 23.­91
  • 23.­96
  • 23.­101
  • 23.­106
  • 23.­111
  • 23.­116
  • 23.­141-143
  • 23.­429
  • 23.­431
  • 23.­433
  • 23.­435
  • 23.­437
  • 23.­439
  • 23.­441
  • 23.­443
  • 23.­445
  • 23.­447
  • 23.­449
  • 23.­451
  • 23.­458-471
  • 24.­1
  • 24.­3
  • 24.­8-9
  • 24.­11
  • 24.­13
  • 24.­15-17
  • 24.­20-34
  • 24.­39
  • 24.­42
  • 24.­46-47
  • 24.­54
  • 24.­59-69
  • 24.­71
  • 24.­73
  • 24.­76
  • 24.­78
  • 25.­1
  • 25.­4
  • 25.­6-7
  • 25.­10
  • 25.­140-141
  • 25.­176-179
  • 25.­271
  • 26.­1-2
  • 26.­5-6
  • 27.­655-658
  • 27.­661-662
  • 27.­666-667
  • 27.­671
  • 27.­677
  • 28.­3-4
  • 28.­107
  • 28.­124
  • 28.­139
  • 28.­156-158
  • 28.­161
  • 28.­165
  • 28.­167
  • 28.­169
  • 28.­171-175
  • 28.­177-275
  • 28.­279-281
  • 28.­383
  • 28.­403
  • 28.­417
  • n.­164
  • n.­187
  • n.­198
  • n.­226
  • n.­279
  • n.­288
  • n.­534
  • n.­556
  • n.­562
  • n.­666
  • g.­95
  • g.­96
  • g.­401
  • g.­425
  • g.­520
  • g.­561
  • g.­609
  • g.­701
  • g.­726
  • g.­736
  • g.­924
  • g.­937
  • g.­947
  • g.­978
g.­98

boundless eloquence

Wylie:
  • spobs pa mtha’ yas
Tibetan:
  • སྤོབས་པ་མཐའ་ཡས།
Sanskrit:
  • anantaprabhā

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­511
  • 11.­6
g.­99

boundless lamplight

Wylie:
  • mtha’ yas sgron ma
Tibetan:
  • མཐའ་ཡས་སྒྲོན་མ།
Sanskrit:
  • —

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­512
  • 11.­6
g.­100

boundless light

Wylie:
  • ’od mtha’ yas pa
Tibetan:
  • འོད་མཐའ་ཡས་པ།
Sanskrit:
  • anantaprabhā

A meditative stability.

Located in 6 passages in the translation:

  • 2.­171
  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­454
  • 11.­6
g.­101

Brahmā

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

Definition from the 84000 Glossary of Terms:

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

Located in 28 passages in the translation:

  • 1.­23-24
  • 2.­1
  • 2.­181
  • 2.­491
  • 9.­62-65
  • 9.­68
  • 11.­36
  • 16.­240
  • 17.­15
  • 20.­4
  • 21.­43
  • 22.­50
  • 22.­74
  • 22.­77
  • 23.­11
  • 28.­277
  • n.­100
  • n.­148
  • n.­514
  • n.­759
  • g.­102
  • g.­104
  • g.­105
  • g.­496
g.­102

Brahmakāyika

Wylie:
  • tshangs ris
Tibetan:
  • ཚངས་རིས།
Sanskrit:
  • brahmakāyika

First and lowest of the sixteen god realms of form that correspond to the four meditative concentrations, meaning “Stratum of Brahmā.”

Located in 76 passages in the translation:

  • 1.­25
  • 1.­30
  • 2.­166-167
  • 2.­177
  • 2.­179
  • 2.­224
  • 2.­445-454
  • 2.­517
  • 2.­529-530
  • 2.­569-570
  • 2.­644
  • 2.­669
  • 8.­68
  • 14.­2
  • 16.­2-3
  • 16.­249
  • 16.­262
  • 16.­264
  • 16.­266
  • 16.­271
  • 18.­7
  • 18.­17
  • 19.­4-5
  • 20.­5
  • 21.­30
  • 21.­46-49
  • 21.­52
  • 23.­16
  • 23.­21
  • 23.­26
  • 23.­31
  • 23.­36
  • 23.­41
  • 23.­46
  • 23.­51
  • 23.­56
  • 23.­61
  • 23.­66
  • 23.­71
  • 23.­76
  • 23.­81
  • 23.­86
  • 23.­91
  • 23.­96
  • 23.­101
  • 23.­106
  • 23.­111
  • 23.­116
  • 23.­471
  • 24.­20
  • 24.­24
  • 24.­65
  • 24.­70
  • 28.­276
  • 28.­396-398
  • 28.­400
  • g.­572
g.­104

Brahma­pārṣadya

Wylie:
  • tshangs pa kun ’khor
Tibetan:
  • ཚངས་པ་ཀུན་འཁོར།
Sanskrit:
  • brahma­pārṣadya

Third of the sixteen god realms of form that correspond to the four meditative concentrations, meaning “Retinue of Brahmā.”

Located in 65 passages in the translation:

  • 1.­30
  • 2.­166-167
  • 2.­179
  • 2.­224
  • 2.­445-454
  • 2.­569-570
  • 2.­644
  • 2.­669
  • 8.­68
  • 16.­2-3
  • 16.­249
  • 16.­266
  • 16.­271
  • 18.­7
  • 18.­17
  • 19.­4-5
  • 20.­5
  • 21.­30
  • 21.­46-49
  • 21.­52
  • 23.­16
  • 23.­21
  • 23.­26
  • 23.­31
  • 23.­36
  • 23.­41
  • 23.­46
  • 23.­51
  • 23.­56
  • 23.­61
  • 23.­66
  • 23.­71
  • 23.­76
  • 23.­81
  • 23.­86
  • 23.­91
  • 23.­96
  • 23.­101
  • 23.­106
  • 23.­111
  • 23.­116
  • 23.­471
  • 24.­20
  • 24.­24
  • 28.­276
  • 28.­396-398
  • 28.­400
g.­105

Brahmapurohita

Wylie:
  • tshangs lha nye phan
Tibetan:
  • ཚངས་ལྷ་ཉེ་ཕན།
Sanskrit:
  • brahmapurohita

Second of the sixteen god realms of form that correspond to the four meditative concentrations, meaning “Brahmā Priest.”

Located in 67 passages in the translation:

  • 1.­30
  • 2.­166-167
  • 2.­179
  • 2.­224
  • 2.­445-454
  • 2.­569-570
  • 2.­644
  • 2.­669
  • 8.­68
  • 16.­2-3
  • 16.­249
  • 16.­266
  • 16.­271
  • 18.­7
  • 18.­17
  • 19.­4-5
  • 20.­5
  • 21.­30
  • 21.­46-49
  • 21.­52
  • 23.­16
  • 23.­21
  • 23.­26
  • 23.­31
  • 23.­36
  • 23.­41
  • 23.­46
  • 23.­51
  • 23.­56
  • 23.­61
  • 23.­66
  • 23.­71
  • 23.­76
  • 23.­81
  • 23.­86
  • 23.­91
  • 23.­96
  • 23.­101
  • 23.­106
  • 23.­111
  • 23.­116
  • 23.­471
  • 24.­20
  • 24.­24
  • 24.­66
  • 24.­70
  • 28.­276
  • 28.­396-398
  • 28.­400
g.­106

brahmin priest

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

Definition from the 84000 Glossary of Terms:

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

Located in 12 passages in the translation:

  • 2.­1
  • 9.­62-65
  • 9.­68
  • 11.­36
  • 13.­298
  • 20.­4
  • 21.­43
  • 22.­77
  • 23.­11
g.­108

branches of enlightenment

Wylie:
  • byang chub kyi yan lag
Tibetan:
  • བྱང་ཆུབ་ཀྱི་ཡན་ལག
Sanskrit:
  • bodhyaṅga

See “seven branches of enlightenment.”

Located in 373 passages in the translation:

  • 2.­4
  • 2.­254
  • 2.­271
  • 2.­296
  • 2.­310
  • 2.­320
  • 2.­330
  • 2.­340
  • 2.­350
  • 2.­360
  • 2.­369
  • 2.­380
  • 2.­391
  • 2.­403
  • 2.­414
  • 2.­425
  • 2.­434
  • 2.­560
  • 3.­105
  • 3.­118
  • 4.­16
  • 4.­34
  • 4.­45
  • 4.­51
  • 5.­115
  • 5.­188
  • 5.­212
  • 5.­367
  • 5.­410
  • 5.­421
  • 5.­438
  • 5.­442
  • 5.­444-445
  • 5.­459
  • 5.­477
  • 5.­482
  • 5.­485-486
  • 5.­488
  • 5.­499
  • 6.­84
  • 6.­113
  • 6.­133
  • 6.­149
  • 6.­174-176
  • 6.­184
  • 6.­200
  • 6.­203
  • 6.­206-208
  • 6.­212
  • 6.­217
  • 7.­3
  • 7.­87
  • 7.­116
  • 7.­186
  • 7.­268
  • 7.­341
  • 7.­355
  • 7.­359
  • 7.­371
  • 8.­16
  • 8.­29
  • 8.­46
  • 8.­59
  • 8.­108
  • 8.­112-115
  • 8.­120-121
  • 8.­130
  • 8.­140
  • 8.­150
  • 8.­160
  • 8.­261
  • 8.­268
  • 8.­322
  • 8.­336
  • 8.­360-361
  • 8.­373-374
  • 9.­28-29
  • 10.­131
  • 10.­161-163
  • 10.­220-222
  • 10.­255
  • 10.­262
  • 11.­23
  • 11.­95-96
  • 11.­121
  • 11.­159
  • 12.­7
  • 12.­11
  • 12.­107
  • 12.­215
  • 12.­243
  • 12.­280-281
  • 12.­356
  • 12.­389
  • 12.­400
  • 12.­410
  • 12.­421
  • 12.­432
  • 12.­443
  • 12.­454
  • 12.­465
  • 12.­476
  • 12.­487
  • 12.­498
  • 12.­509
  • 12.­520
  • 12.­531
  • 12.­542
  • 12.­553
  • 12.­568
  • 12.­581
  • 12.­594
  • 12.­596
  • 12.­609
  • 12.­624
  • 12.­627
  • 12.­638
  • 12.­651
  • 12.­660
  • 13.­8
  • 13.­14
  • 13.­101
  • 13.­132
  • 13.­144
  • 13.­157
  • 13.­165
  • 13.­175
  • 13.­183
  • 13.­196
  • 13.­206
  • 13.­216
  • 13.­220
  • 13.­245
  • 13.­259
  • 13.­273
  • 13.­290
  • 13.­294
  • 14.­91
  • 14.­97-98
  • 14.­181
  • 14.­210
  • 14.­223
  • 14.­228-229
  • 14.­247-248
  • 15.­10
  • 15.­93
  • 15.­124
  • 16.­15
  • 16.­31
  • 16.­47
  • 16.­50
  • 16.­56
  • 16.­63
  • 16.­66-73
  • 16.­80
  • 16.­96
  • 16.­116
  • 16.­130
  • 16.­140
  • 16.­154
  • 16.­167
  • 16.­184
  • 16.­198
  • 16.­212
  • 16.­226
  • 16.­229
  • 16.­241-242
  • 16.­244-246
  • 16.­248
  • 16.­256
  • 17.­2-3
  • 17.­13
  • 17.­18
  • 17.­74
  • 17.­96
  • 17.­102
  • 18.­5
  • 18.­24
  • 18.­40
  • 18.­43
  • 18.­61
  • 19.­2
  • 19.­4
  • 19.­6
  • 19.­12-13
  • 19.­15
  • 19.­19
  • 21.­1
  • 21.­12-13
  • 21.­20
  • 21.­25
  • 21.­44
  • 21.­57
  • 22.­4-5
  • 22.­17
  • 22.­42
  • 22.­61
  • 23.­16
  • 23.­21
  • 23.­26
  • 23.­31
  • 23.­36
  • 23.­41
  • 23.­46
  • 23.­51
  • 23.­56
  • 23.­61
  • 23.­66
  • 23.­71
  • 23.­76
  • 23.­81
  • 23.­86
  • 23.­91
  • 23.­96
  • 23.­101
  • 23.­106
  • 23.­111
  • 23.­116
  • 23.­120
  • 23.­230
  • 23.­343
  • 23.­466-467
  • 23.­469-471
  • 24.­2
  • 24.­6-7
  • 24.­10
  • 24.­12
  • 24.­15
  • 24.­17
  • 24.­26-27
  • 24.­40
  • 24.­42
  • 24.­44-45
  • 24.­70
  • 24.­75
  • 25.­17
  • 25.­26
  • 25.­110
  • 25.­167
  • 25.­171-175
  • 25.­177-184
  • 25.­195
  • 25.­210
  • 25.­226
  • 25.­241
  • 25.­256
  • 25.­261-270
  • 26.­4
  • 26.­42
  • 26.­128
  • 26.­161
  • 26.­247
  • 26.­284
  • 26.­298
  • 26.­312
  • 26.­326
  • 26.­340
  • 26.­354
  • 26.­368
  • 26.­382
  • 26.­396
  • 26.­410
  • 26.­424
  • 26.­438
  • 26.­452
  • 26.­466
  • 26.­480
  • 26.­494
  • 26.­508
  • 26.­522
  • 26.­529
  • 26.­706-711
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­191-192
  • 27.­401-402
  • 27.­617-618
  • 27.­663
  • 27.­665
  • 27.­669-671
  • 27.­679
  • 28.­2
  • 28.­86
  • 28.­117
  • 28.­134
  • 28.­149
  • 28.­156
  • 28.­255
  • 28.­363
  • 28.­384
  • 28.­386-388
  • 28.­399
  • 28.­407
  • 28.­415
  • g.­776
g.­109

bringer of joy

Wylie:
  • dga’ ba byed pa
Tibetan:
  • དགའ་བ་བྱེད་པ།
Sanskrit:
  • ratikara

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­459
  • 11.­6
g.­111

buddhafield

Wylie:
  • sangs rgyas kyi zhing
Tibetan:
  • སངས་རྒྱས་ཀྱི་ཞིང་།
Sanskrit:
  • buddhakṣetra

This term denotes the operational field of a specific buddha, spontaneously arising as a result of his altruistic aspirations.

Located in 172 passages in the translation:

  • i.­67
  • 1.­2
  • 1.­5
  • 1.­12-22
  • 1.­51-52
  • 1.­59-60
  • 1.­67-68
  • 1.­75-76
  • 1.­83-84
  • 1.­91-92
  • 1.­99-100
  • 1.­107-108
  • 1.­115-116
  • 1.­123-124
  • 1.­127
  • 2.­34-36
  • 2.­120
  • 2.­164
  • 2.­172-173
  • 2.­215-218
  • 2.­433
  • 2.­467
  • 2.­470
  • 2.­478-479
  • 2.­482
  • 2.­489
  • 2.­491
  • 2.­494-497
  • 2.­503
  • 2.­509
  • 2.­511
  • 2.­517
  • 2.­519-530
  • 2.­555-557
  • 2.­589
  • 2.­593
  • 2.­621
  • 2.­625
  • 2.­627
  • 2.­630
  • 2.­647
  • 2.­649
  • 2.­651
  • 2.­653
  • 2.­655
  • 2.­657
  • 2.­659
  • 2.­661
  • 2.­663
  • 2.­665
  • 3.­120
  • 3.­123
  • 5.­504
  • 8.­112-115
  • 8.­218
  • 8.­265
  • 8.­270-272
  • 8.­375
  • 10.­4
  • 10.­9-11
  • 10.­37-38
  • 10.­50
  • 10.­104
  • 10.­107-109
  • 10.­113
  • 10.­129
  • 10.­284
  • 14.­211
  • 14.­218
  • 14.­220
  • 15.­122-123
  • 15.­125
  • 15.­127-144
  • 16.­171
  • 16.­173
  • 16.­268
  • 16.­273
  • 17.­1
  • 17.­90
  • 17.­99
  • 18.­17
  • 19.­2
  • 19.­4
  • 19.­15
  • 19.­20
  • 21.­44
  • 21.­59
  • 22.­20
  • 23.­257
  • 24.­36
  • 24.­38
  • 24.­45
  • 26.­6
  • 26.­24
  • 27.­667
  • 28.­403
  • n.­70
  • n.­248
  • g.­515
  • g.­612
  • g.­858
g.­112

burning lamp

Wylie:
  • sgron ma ’bar ba
Tibetan:
  • སྒྲོན་མ་འབར་བ།
Sanskrit:
  • jvalanolkā

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­533
  • 11.­6
g.­116

calmed

Wylie:
  • rab tu zhi ba
Tibetan:
  • རབ་ཏུ་ཞི་བ།
Sanskrit:
  • —

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­466
  • 11.­6
g.­119

Cāturmahārājika

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

Lit. “Abode of the Four Great Kings.” For consistency rgyal chen bzhi’i ris is rendered Cāturmahārājika (“[gods] belonging to the group of the Four Great Kings”), even though there are a number of Skt. forms (Edg says the forms are cāturmahā­rāja­kāyika and less often Cāturmahārājika, and Cāturmahārājika and less often caturmahā­rājika) and slight differences are encountered in the Tib. translation. “Gods” is sometimes rendered explicitly and is sometimes implicit in the Tib.

Definition from the 84000 Glossary of Terms:

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

Located in 78 passages in the translation:

  • 1.­11-21
  • 1.­25
  • 1.­29
  • 2.­71
  • 2.­166-167
  • 2.­179
  • 2.­224
  • 2.­488
  • 2.­569-570
  • 2.­589
  • 2.­644
  • 2.­669
  • 8.­67
  • 14.­1-2
  • 16.­2-3
  • 16.­249
  • 16.­262
  • 16.­264
  • 16.­266
  • 16.­271
  • 18.­7
  • 18.­17
  • 19.­4-5
  • 20.­5
  • 20.­10
  • 21.­30
  • 21.­46-49
  • 21.­52
  • 22.­49
  • 23.­16
  • 23.­21
  • 23.­26
  • 23.­31
  • 23.­36
  • 23.­41
  • 23.­46
  • 23.­51
  • 23.­56
  • 23.­61
  • 23.­66
  • 23.­71
  • 23.­76
  • 23.­81
  • 23.­86
  • 23.­91
  • 23.­96
  • 23.­101
  • 23.­106
  • 23.­111
  • 23.­116
  • 23.­471
  • 24.­20
  • 24.­24
  • 24.­59
  • 24.­70
  • 28.­276
  • 28.­396-398
  • 28.­400
g.­120

certainty in the realm of phenomena

Wylie:
  • chos kyi dbyings su nges pa
Tibetan:
  • ཆོས་ཀྱི་དབྱིངས་སུ་ངེས་པ།
Sanskrit:
  • dharma­dhātu­niyata

A meditative stability.

Located in 6 passages in the translation:

  • 4.­17
  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­416
  • 11.­6
g.­121

cessation of suffering

Wylie:
  • ’gog pa
Tibetan:
  • འགོག་པ།
Sanskrit:
  • nirodha

Third of the four truths of the noble ones.

Located in 69 passages in the translation:

  • 1.­1
  • 2.­10
  • 2.­229
  • 2.­243-244
  • 2.­473
  • 2.­504
  • 2.­587
  • 4.­16
  • 4.­31
  • 5.­57-68
  • 6.­181
  • 7.­119
  • 7.­121
  • 7.­123
  • 8.­82-83
  • 8.­238
  • 9.­25
  • 9.­29-30
  • 9.­43
  • 9.­49-50
  • 12.­7
  • 14.­57-68
  • 15.­17
  • 16.­86-97
  • 18.­61
  • 24.­8
  • n.­277
  • n.­379
  • n.­644
  • g.­351
  • g.­571
  • g.­910
g.­123

child of Manu

Wylie:
  • shed bdag
Tibetan:
  • ཤེད་བདག
Sanskrit:
  • mānava

Definition from the 84000 Glossary of Terms:

Manu being the archetypal human, the progenitor of humankind, in the Mahā­bhārata, the Purāṇas, and other Indian texts, “child of Manu” (mānava) or “born of Manu” (manuja) is a synonym of “human being” or humanity in general.

Located in 176 passages in the translation:

  • 2.­196
  • 2.­472
  • 3.­15
  • 3.­748
  • 5.­81
  • 6.­177
  • 8.­62
  • 8.­112
  • 8.­330
  • 10.­252
  • 11.­73-108
  • 12.­377-378
  • 15.­124
  • 17.­11
  • 18.­5
  • 22.­61
  • 26.­165-273
  • 26.­372-385
  • g.­605
g.­125

clear appearance

Wylie:
  • snang ba gsal ba
Tibetan:
  • སྣང་བ་གསལ་བ།
Sanskrit:
  • śuddha­pratibhāsa

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­472
  • 11.­6
g.­126

clear-eyed

Wylie:
  • mig yongs su dag pa
  • myig yongs su dag pa
Tibetan:
  • མིག་ཡོངས་སུ་དག་པ།
  • མྱིག་ཡོངས་སུ་དག་པ།
Sanskrit:
  • —

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­471
  • 11.­6
g.­129

compassion

Wylie:
  • snying rje
Tibetan:
  • སྙིང་རྗེ།
Sanskrit:
  • karuṇā

Second of the four immeasurable attitudes.

Located in 31 passages in the translation:

  • 1.­22
  • 2.­486-488
  • 2.­490
  • 2.­492
  • 4.­16
  • 5.­122
  • 6.­135
  • 8.­221-226
  • 8.­228
  • 8.­236
  • 8.­238
  • 9.­47
  • 10.­9
  • 10.­17
  • 10.­89
  • 13.­291
  • 16.­185
  • 16.­199
  • 16.­213
  • 16.­261
  • 17.­62
  • 19.­18
  • 26.­804
  • g.­342
g.­130

comprehension of all bases of existence through realization

Wylie:
  • rtogs pas srid pa’i gzhi thams cad khong du chud pa
Tibetan:
  • རྟོགས་པས་སྲིད་པའི་གཞི་ཐམས་ཅད་ཁོང་དུ་ཆུད་པ།
Sanskrit:
  • sarva­bhava­tala­vikiraṇa

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­523
  • 11.­6
g.­131

conditioned phenomena

Wylie:
  • ’dus byas kyi chos
  • chos ’dus byas
  • ’dus byas
Tibetan:
  • འདུས་བྱས་ཀྱི་ཆོས།
  • ཆོས་འདུས་བྱས།
  • འདུས་བྱས།
Sanskrit:
  • saṃskṛtadharma

Conditioned phenomena are listed at 8.­87. See also n.­129.

Located in 110 passages in the translation:

  • 3.­69-103
  • 5.­484
  • 5.­498
  • 6.­199
  • 7.­143
  • 7.­288-340
  • 8.­45
  • 8.­64
  • 8.­87
  • 8.­392
  • 8.­398-399
  • 11.­127
  • 11.­131
  • 12.­7
  • 12.­570
  • 13.­215
  • 22.­54
  • 22.­59
  • 25.­135
  • 26.­892
  • n.­129
  • n.­281
  • g.­777
g.­139

consciousness

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

Fifth of the five aggregates; also third of the twelve links of dependent origination. In the context‌ of the present discourse, there are six types of consciousness, namely, visual consciousness, auditory consciousness, olfactory consciousness, tactile consciousness, and mental consciousness.

Located in 709 passages in the translation:

  • 2.­190-193
  • 2.­195
  • 2.­197
  • 2.­227
  • 2.­230
  • 2.­233-236
  • 2.­238-240
  • 2.­243
  • 2.­246
  • 2.­251
  • 2.­259
  • 2.­261
  • 2.­268
  • 2.­282
  • 2.­292
  • 2.­303
  • 2.­307
  • 2.­313
  • 2.­317
  • 2.­323
  • 2.­327
  • 2.­333
  • 2.­337
  • 2.­343
  • 2.­347
  • 2.­353
  • 2.­357
  • 2.­362
  • 2.­366
  • 2.­373
  • 2.­377
  • 2.­384
  • 2.­388
  • 2.­396
  • 2.­400
  • 2.­407
  • 2.­411
  • 2.­418
  • 2.­422
  • 2.­463
  • 2.­504
  • 2.­552
  • 2.­640-641
  • 3.­29
  • 3.­73
  • 3.­113
  • 3.­145-149
  • 3.­340-344
  • 3.­410-414
  • 3.­605-609
  • 3.­655-658
  • 3.­664
  • 3.­673-674
  • 3.­683-684
  • 3.­693-694
  • 3.­703-704
  • 3.­713-714
  • 3.­723-724
  • 3.­733-745
  • 3.­748
  • 4.­1
  • 4.­5
  • 4.­23-31
  • 4.­34
  • 4.­40
  • 4.­42
  • 4.­46
  • 4.­48
  • 5.­8
  • 5.­47
  • 5.­59
  • 5.­188
  • 5.­190-192
  • 5.­199-200
  • 5.­234
  • 5.­239
  • 5.­244
  • 5.­249
  • 5.­254
  • 5.­259
  • 5.­264
  • 5.­269
  • 5.­279
  • 5.­325
  • 5.­400
  • 5.­407
  • 5.­416
  • 5.­418
  • 5.­425
  • 5.­428
  • 5.­435
  • 5.­442
  • 5.­445
  • 5.­450
  • 5.­457
  • 5.­467
  • 5.­474
  • 5.­481
  • 5.­483
  • 5.­486-487
  • 5.­491
  • 5.­496
  • 6.­1
  • 6.­6
  • 6.­45
  • 6.­103
  • 6.­110
  • 6.­120
  • 6.­130
  • 6.­136
  • 6.­146
  • 6.­178
  • 6.­180
  • 6.­190
  • 6.­198
  • 6.­204
  • 6.­206
  • 6.­208
  • 7.­9
  • 7.­48
  • 7.­106
  • 7.­113
  • 7.­143-149
  • 7.­153-171
  • 7.­173
  • 7.­179
  • 7.­184
  • 7.­186
  • 7.­189-197
  • 7.­292
  • 7.­331
  • 7.­348
  • 7.­352
  • 7.­361
  • 7.­368
  • 8.­6
  • 8.­13
  • 8.­19
  • 8.­26
  • 8.­36
  • 8.­43
  • 8.­49
  • 8.­56
  • 8.­82-83
  • 8.­113-115
  • 8.­120-121
  • 8.­124
  • 8.­127
  • 8.­134
  • 8.­137
  • 8.­144
  • 8.­147
  • 8.­154
  • 8.­157
  • 8.­221-226
  • 8.­230
  • 8.­255
  • 8.­258
  • 8.­316
  • 8.­319
  • 8.­326
  • 8.­333
  • 8.­340-354
  • 8.­398-399
  • 9.­34
  • 9.­48-50
  • 10.­48
  • 10.­134-136
  • 10.­193-195
  • 11.­13
  • 11.­20
  • 11.­75-76
  • 11.­89-90
  • 11.­111
  • 11.­118
  • 11.­132-134
  • 12.­7
  • 12.­15-16
  • 12.­18-20
  • 12.­22
  • 12.­29
  • 12.­43
  • 12.­68
  • 12.­137
  • 12.­153
  • 12.­176
  • 12.­232-233
  • 12.­236
  • 12.­240
  • 12.­248
  • 12.­250
  • 12.­257
  • 12.­319
  • 12.­326
  • 12.­379
  • 12.­386
  • 12.­394
  • 12.­397
  • 12.­404
  • 12.­407
  • 12.­415
  • 12.­418
  • 12.­426
  • 12.­429
  • 12.­437
  • 12.­440
  • 12.­448-449
  • 12.­451
  • 12.­459
  • 12.­462
  • 12.­470
  • 12.­473
  • 12.­481
  • 12.­484
  • 12.­492
  • 12.­495
  • 12.­503
  • 12.­506
  • 12.­514
  • 12.­517
  • 12.­525
  • 12.­528
  • 12.­536
  • 12.­539
  • 12.­547
  • 12.­550
  • 12.­558
  • 12.­565
  • 12.­572
  • 12.­578
  • 12.­583-584
  • 12.­591
  • 12.­596
  • 12.­599
  • 12.­606
  • 12.­614
  • 12.­621
  • 12.­626
  • 12.­628
  • 12.­635
  • 12.­641
  • 12.­644
  • 12.­648
  • 12.­654
  • 12.­657
  • 13.­2
  • 13.­5
  • 13.­23
  • 13.­62
  • 13.­122
  • 13.­129
  • 13.­134
  • 13.­141
  • 13.­147
  • 13.­154
  • 13.­159
  • 13.­162
  • 13.­169-170
  • 13.­172
  • 13.­177-178
  • 13.­180
  • 13.­186
  • 13.­193
  • 13.­200
  • 13.­203
  • 13.­210
  • 13.­213
  • 13.­220
  • 13.­235
  • 13.­242
  • 13.­249
  • 13.­256
  • 13.­267
  • 13.­270
  • 13.­280
  • 13.­287
  • 13.­294
  • 13.­330
  • 13.­337
  • 14.­8
  • 14.­47
  • 14.­59-60
  • 14.­81
  • 14.­88
  • 14.­97-98
  • 14.­103
  • 14.­142
  • 14.­220
  • 14.­228-229
  • 14.­241
  • 14.­243-244
  • 14.­248
  • 15.­5
  • 15.­7
  • 15.­18-24
  • 15.­67-73
  • 15.­124
  • 16.­8-9
  • 16.­12
  • 16.­21
  • 16.­28
  • 16.­37
  • 16.­44
  • 16.­50-51
  • 16.­53
  • 16.­58
  • 16.­60
  • 16.­66-67
  • 16.­69-74
  • 16.­77
  • 16.­86
  • 16.­93
  • 16.­106
  • 16.­113
  • 16.­120
  • 16.­127
  • 16.­134
  • 16.­137
  • 16.­144
  • 16.­151
  • 16.­157
  • 16.­160
  • 16.­164
  • 16.­174
  • 16.­181
  • 16.­188
  • 16.­195
  • 16.­202
  • 16.­209
  • 16.­216
  • 16.­223
  • 16.­229
  • 16.­241-242
  • 16.­248
  • 16.­250
  • 16.­253
  • 17.­11-12
  • 18.­5
  • 21.­12-14
  • 21.­17
  • 22.­61
  • 22.­66
  • 23.­152
  • 23.­191
  • 23.­265
  • 23.­304
  • 24.­6-7
  • 24.­40
  • 24.­42
  • 24.­75
  • 25.­12
  • 25.­14
  • 25.­21
  • 25.­23
  • 25.­33
  • 25.­72
  • 25.­143-144
  • 25.­151
  • 25.­157
  • 25.­164
  • 25.­171-175
  • 25.­177-185
  • 25.­192
  • 25.­200
  • 25.­207
  • 25.­216
  • 25.­223
  • 25.­231
  • 25.­238
  • 25.­246
  • 25.­253
  • 25.­261-270
  • 26.­32
  • 26.­39
  • 26.­50
  • 26.­89
  • 26.­150-151
  • 26.­158
  • 26.­169
  • 26.­208
  • 26.­274
  • 26.­281
  • 26.­288
  • 26.­295
  • 26.­302
  • 26.­309
  • 26.­316
  • 26.­323
  • 26.­330
  • 26.­337
  • 26.­344
  • 26.­351
  • 26.­358
  • 26.­365
  • 26.­372
  • 26.­379
  • 26.­386
  • 26.­393
  • 26.­400
  • 26.­407
  • 26.­414
  • 26.­421
  • 26.­428
  • 26.­435
  • 26.­442
  • 26.­449
  • 26.­456
  • 26.­463
  • 26.­470
  • 26.­477
  • 26.­484
  • 26.­491
  • 26.­498
  • 26.­505
  • 26.­512
  • 26.­519
  • 26.­526
  • 26.­532
  • 26.­538
  • 26.­544
  • 26.­550
  • 26.­556
  • 26.­562
  • 26.­568
  • 26.­574
  • 26.­580
  • 26.­586
  • 26.­592
  • 26.­598
  • 26.­604
  • 26.­610
  • 26.­616
  • 26.­622
  • 26.­628
  • 26.­634
  • 26.­640
  • 26.­646
  • 26.­652
  • 26.­658
  • 26.­664
  • 26.­670
  • 26.­676
  • 26.­682
  • 26.­688
  • 26.­694
  • 26.­700
  • 26.­706
  • 26.­712
  • 26.­718
  • 26.­724
  • 26.­730
  • 26.­736
  • 26.­742
  • 26.­748
  • 26.­754
  • 26.­760
  • 26.­766
  • 26.­772
  • 26.­778
  • 26.­784
  • 26.­790
  • 26.­796
  • 26.­802
  • 26.­808
  • 26.­814
  • 26.­820
  • 26.­826
  • 26.­832
  • 26.­838
  • 26.­844
  • 26.­850
  • 26.­856
  • 26.­862
  • 26.­868
  • 26.­874
  • 26.­880
  • 26.­886
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­35-36
  • 27.­113-114
  • 27.­245-246
  • 27.­323-324
  • 27.­461-462
  • 27.­539-540
  • 27.­663
  • 27.­666
  • 27.­669-670
  • 27.­679
  • 28.­2
  • 28.­8
  • 28.­47
  • 28.­107
  • 28.­114
  • 28.­124
  • 28.­131
  • 28.­139
  • 28.­146
  • 28.­156
  • 28.­177
  • 28.­216
  • 28.­285
  • 28.­324
  • 28.­384
  • 28.­386-388
  • n.­483
  • n.­736
  • g.­310
  • g.­311
  • g.­347
  • g.­862
  • g.­903
g.­140

consciousness element

Wylie:
  • rnam par shes pa’i khams
Tibetan:
  • རྣམ་པར་ཤེས་པའི་ཁམས།
Sanskrit:
  • vi­jñāna­dhātu

Located in 273 passages in the translation:

  • 2.­242
  • 2.­250
  • 2.­267
  • 2.­290
  • 2.­306
  • 2.­316
  • 2.­326
  • 2.­336
  • 2.­346
  • 2.­356
  • 2.­365
  • 2.­376
  • 2.­387
  • 2.­399
  • 2.­410
  • 2.­421
  • 2.­552
  • 3.­325-329
  • 3.­590-594
  • 3.­655-656
  • 3.­658
  • 3.­748
  • 4.­34
  • 5.­44
  • 5.­188
  • 5.­190
  • 5.­198
  • 5.­321
  • 5.­406
  • 5.­417
  • 5.­434
  • 5.­442
  • 5.­445
  • 5.­456
  • 5.­473
  • 5.­481
  • 5.­483
  • 5.­486-487
  • 5.­495
  • 6.­42
  • 6.­109
  • 6.­129
  • 6.­145
  • 6.­179
  • 6.­197
  • 6.­204
  • 6.­206
  • 7.­45
  • 7.­112
  • 7.­186
  • 7.­243
  • 7.­328
  • 7.­351
  • 7.­367
  • 8.­12
  • 8.­25
  • 8.­55
  • 8.­113-115
  • 8.­120-121
  • 8.­126
  • 8.­136
  • 8.­146
  • 8.­156
  • 8.­257
  • 8.­318
  • 8.­332
  • 11.­19
  • 11.­87-88
  • 11.­117
  • 12.­65
  • 12.­173
  • 12.­239
  • 12.­256
  • 12.­325
  • 12.­385
  • 12.­396
  • 12.­406
  • 12.­417
  • 12.­428
  • 12.­439
  • 12.­450
  • 12.­461
  • 12.­472
  • 12.­483
  • 12.­494
  • 12.­505
  • 12.­516
  • 12.­527
  • 12.­538
  • 12.­549
  • 12.­564
  • 12.­577
  • 12.­590
  • 12.­596
  • 12.­605
  • 12.­620
  • 12.­626
  • 12.­634
  • 12.­647
  • 12.­656
  • 13.­4
  • 13.­59
  • 13.­128
  • 13.­140
  • 13.­153
  • 13.­161
  • 13.­171
  • 13.­179
  • 13.­192
  • 13.­202
  • 13.­212
  • 13.­220
  • 13.­241
  • 13.­255
  • 13.­269
  • 13.­286
  • 13.­294
  • 13.­336
  • 14.­44
  • 14.­87
  • 14.­97-98
  • 14.­139
  • 14.­228-229
  • 14.­243
  • 14.­248
  • 15.­6
  • 15.­60-66
  • 15.­124
  • 16.­11
  • 16.­27
  • 16.­43
  • 16.­50
  • 16.­52
  • 16.­59
  • 16.­66-67
  • 16.­69-73
  • 16.­76
  • 16.­92
  • 16.­112
  • 16.­126
  • 16.­136
  • 16.­150
  • 16.­163
  • 16.­180
  • 16.­194
  • 16.­208
  • 16.­222
  • 16.­229
  • 16.­241-242
  • 16.­248
  • 16.­252
  • 18.­5
  • 21.­12-13
  • 21.­16
  • 22.­61
  • 22.­66
  • 23.­188
  • 23.­301
  • 24.­40
  • 24.­42
  • 25.­13
  • 25.­22
  • 25.­69
  • 25.­143
  • 25.­150
  • 25.­163
  • 25.­171-175
  • 25.­177-184
  • 25.­191
  • 25.­206
  • 25.­222
  • 25.­237
  • 25.­252
  • 25.­261-270
  • 26.­38
  • 26.­86
  • 26.­150
  • 26.­157
  • 26.­205
  • 26.­280
  • 26.­294
  • 26.­308
  • 26.­322
  • 26.­336
  • 26.­350
  • 26.­364
  • 26.­378
  • 26.­392
  • 26.­406
  • 26.­420
  • 26.­434
  • 26.­448
  • 26.­462
  • 26.­476
  • 26.­490
  • 26.­504
  • 26.­518
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­107-108
  • 27.­317-318
  • 27.­533-534
  • 27.­663
  • 27.­670
  • 27.­679
  • 28.­2
  • 28.­44
  • 28.­113
  • 28.­130
  • 28.­145
  • 28.­156
  • 28.­213
  • 28.­321
  • 28.­384
  • 28.­386-388
g.­142

contaminant

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.

Located in 35 passages in the translation:

  • 1.­1
  • 2.­170
  • 2.­439
  • 8.­117
  • 8.­120
  • 8.­122-143
  • 8.­238
  • 9.­63
  • 10.­173-174
  • 10.­229
  • 15.­17
  • g.­278
  • g.­338
g.­144

convergence in nonaffliction

Wylie:
  • nyon mongs pa med par yang dag par gzhol ba
  • nyon mongs pa myed par yang dag par gzhol ba
Tibetan:
  • ཉོན་མོངས་པ་མེད་པར་ཡང་དག་པར་གཞོལ་བ།
  • ཉོན་མོངས་པ་མྱེད་པར་ཡང་དག་པར་གཞོལ་བ།
Sanskrit:
  • anusaraṇa­sarva­samavasaraṇa

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­554
  • 11.­6
g.­145

convergence of all afflicted mental states in nonaffliction

Wylie:
  • nyon mongs pa dang bcas pa thams cad nyon mongs pa myed par yang dag par gzhol ba
Tibetan:
  • ཉོན་མོངས་པ་དང་བཅས་པ་ཐམས་ཅད་ཉོན་མོངས་པ་མྱེད་པར་ཡང་དག་པར་གཞོལ་བ།
Sanskrit:
  • —

A meditative stability. In Dutt 198 there appears to be no corresponding item.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­555
  • 11.­6
g.­146

corporeally compounded sensory contact

Wylie:
  • lus kyi ’dus te reg pa
Tibetan:
  • ལུས་ཀྱི་འདུས་ཏེ་རེག་པ།
Sanskrit:
  • kāyasaṃsparśa

Located in 516 passages in the translation:

  • 2.­265-266
  • 2.­305
  • 2.­315
  • 2.­325
  • 2.­335
  • 2.­345
  • 2.­355
  • 2.­364
  • 2.­375
  • 2.­386
  • 2.­398
  • 2.­409
  • 2.­420
  • 3.­97
  • 3.­114
  • 4.­4
  • 4.­34
  • 5.­31
  • 5.­37
  • 5.­188
  • 5.­190
  • 5.­196-197
  • 5.­306
  • 5.­313
  • 5.­404-405
  • 5.­416
  • 5.­432-433
  • 5.­442
  • 5.­445
  • 5.­454-455
  • 5.­471-472
  • 5.­481
  • 5.­483
  • 5.­486-487
  • 5.­494
  • 6.­29
  • 6.­35
  • 6.­107-108
  • 6.­194-195
  • 6.­204
  • 6.­206
  • 7.­32
  • 7.­38
  • 7.­110-111
  • 7.­186
  • 7.­225-242
  • 7.­315
  • 7.­321
  • 7.­350
  • 7.­365-366
  • 8.­10-11
  • 8.­23-24
  • 8.­40-41
  • 8.­53-54
  • 8.­113-115
  • 8.­120-121
  • 8.­125
  • 8.­135
  • 8.­145
  • 8.­155
  • 8.­256
  • 8.­317
  • 8.­329
  • 10.­146-151
  • 10.­205-210
  • 11.­17-18
  • 11.­83-86
  • 11.­115-116
  • 12.­7
  • 12.­52
  • 12.­58
  • 12.­160
  • 12.­166
  • 12.­237-238
  • 12.­254-255
  • 12.­323-324
  • 12.­383-384
  • 12.­395
  • 12.­405
  • 12.­416
  • 12.­427
  • 12.­438
  • 12.­449
  • 12.­460
  • 12.­471
  • 12.­482
  • 12.­493
  • 12.­504
  • 12.­515
  • 12.­526
  • 12.­537
  • 12.­548
  • 12.­562-563
  • 12.­575-576
  • 12.­588-589
  • 12.­596
  • 12.­603-604
  • 12.­618-619
  • 12.­626
  • 12.­632-633
  • 12.­645-646
  • 12.­655
  • 13.­3
  • 13.­46
  • 13.­52
  • 13.­126-127
  • 13.­138-139
  • 13.­151-152
  • 13.­160
  • 13.­170
  • 13.­178
  • 13.­190-191
  • 13.­201
  • 13.­211
  • 13.­220
  • 13.­239-240
  • 13.­253-254
  • 13.­268
  • 13.­284-285
  • 13.­294
  • 13.­334-335
  • 14.­31
  • 14.­37
  • 14.­85-86
  • 14.­97-98
  • 14.­126
  • 14.­132
  • 14.­228-229
  • 14.­242
  • 14.­248
  • 15.­5
  • 15.­46-59
  • 15.­124
  • 16.­10
  • 16.­25-26
  • 16.­41-42
  • 16.­50-51
  • 16.­58
  • 16.­66-67
  • 16.­69-73
  • 16.­75
  • 16.­90-91
  • 16.­110-111
  • 16.­124-125
  • 16.­135
  • 16.­148-149
  • 16.­161-162
  • 16.­178-179
  • 16.­192-193
  • 16.­206-207
  • 16.­220-221
  • 16.­229
  • 16.­241-242
  • 16.­248
  • 16.­251
  • 18.­5
  • 21.­12-13
  • 21.­15
  • 22.­61
  • 22.­66
  • 23.­175
  • 23.­181
  • 23.­288
  • 23.­294
  • 24.­40
  • 24.­42
  • 25.­12
  • 25.­21
  • 25.­56
  • 25.­62
  • 25.­143
  • 25.­148-149
  • 25.­161-162
  • 25.­171-175
  • 25.­177-184
  • 25.­189-190
  • 25.­204-205
  • 25.­220-221
  • 25.­235-236
  • 25.­250-251
  • 25.­261-270
  • 26.­36-37
  • 26.­73
  • 26.­79
  • 26.­150
  • 26.­155-156
  • 26.­192
  • 26.­198
  • 26.­278-279
  • 26.­292-293
  • 26.­306-307
  • 26.­320-321
  • 26.­334-335
  • 26.­348-349
  • 26.­362-363
  • 26.­376-377
  • 26.­390-391
  • 26.­404-405
  • 26.­418-419
  • 26.­432-433
  • 26.­446-447
  • 26.­460-461
  • 26.­474-475
  • 26.­488-489
  • 26.­502-503
  • 26.­516-517
  • 26.­536-537
  • 26.­542-543
  • 26.­548-549
  • 26.­554-555
  • 26.­560-561
  • 26.­566-567
  • 26.­572-573
  • 26.­578-579
  • 26.­584-585
  • 26.­590-591
  • 26.­596-597
  • 26.­602-603
  • 26.­608-609
  • 26.­614-615
  • 26.­620-621
  • 26.­626-627
  • 26.­632-633
  • 26.­638-639
  • 26.­644-645
  • 26.­650-651
  • 26.­656-657
  • 26.­662-663
  • 26.­668-669
  • 26.­674-675
  • 26.­680-681
  • 26.­686-687
  • 26.­692-693
  • 26.­698-699
  • 26.­704-705
  • 26.­710-711
  • 26.­716-717
  • 26.­722-723
  • 26.­728-729
  • 26.­734-735
  • 26.­740-741
  • 26.­746-747
  • 26.­752-753
  • 26.­758-759
  • 26.­764-765
  • 26.­770-771
  • 26.­776-777
  • 26.­782-783
  • 26.­788-789
  • 26.­794-795
  • 26.­800-801
  • 26.­806-807
  • 26.­812-813
  • 26.­818-819
  • 26.­824-825
  • 26.­830-831
  • 26.­836-837
  • 26.­842-843
  • 26.­848-849
  • 26.­854-855
  • 26.­860-861
  • 26.­866-867
  • 26.­872-873
  • 26.­878-879
  • 26.­884-885
  • 26.­890-891
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­81-82
  • 27.­93-94
  • 27.­291-292
  • 27.­303-304
  • 27.­507-508
  • 27.­519-520
  • 27.­663
  • 27.­670
  • 27.­679
  • 28.­2
  • 28.­31
  • 28.­37
  • 28.­111-112
  • 28.­128-129
  • 28.­143-144
  • 28.­156
  • 28.­200
  • 28.­206
  • 28.­308
  • 28.­314
  • 28.­384
  • 28.­386-388
g.­147

correct action

Wylie:
  • yang dag pa’i las kyi mtha’
Tibetan:
  • ཡང་དག་པའི་ལས་ཀྱི་མཐའ།
Sanskrit:
  • samyakkarmānta

Fourth factor of the noble eightfold path.

Located in 2 passages in the translation:

  • 9.­30
  • g.­580
g.­148

correct effort

Wylie:
  • yang dag pa’i rtsol ba
Tibetan:
  • ཡང་དག་པའི་རྩོལ་བ།
Sanskrit:
  • samyagvyāyāma

Sixth factor of the noble eightfold path.

Located in 2 passages in the translation:

  • 9.­30
  • g.­580
g.­149

correct exertion

Wylie:
  • yang dag par spong ba
Tibetan:
  • ཡང་དག་པར་སྤོང་བ།
Sanskrit:
  • prahāṇa

See four correct exertions.

Located in 377 passages in the translation:

  • 2.­4
  • 2.­254
  • 2.­271
  • 2.­296
  • 2.­310
  • 2.­320
  • 2.­330
  • 2.­340
  • 2.­350
  • 2.­360
  • 2.­369
  • 2.­380
  • 2.­391
  • 2.­403
  • 2.­414
  • 2.­425
  • 2.­434
  • 2.­560
  • 3.­105
  • 3.­118
  • 4.­34
  • 4.­45
  • 4.­51
  • 5.­111
  • 5.­188
  • 5.­208
  • 5.­363
  • 5.­410
  • 5.­421
  • 5.­438
  • 5.­442
  • 5.­444-445
  • 5.­477
  • 5.­482
  • 5.­485-486
  • 5.­488
  • 5.­499
  • 6.­80
  • 6.­113
  • 6.­133
  • 6.­149
  • 6.­174-176
  • 6.­184
  • 6.­200
  • 6.­203
  • 6.­206-208
  • 6.­212
  • 6.­217
  • 7.­3
  • 7.­83
  • 7.­116
  • 7.­186
  • 7.­264
  • 7.­341
  • 7.­355
  • 7.­359
  • 7.­371
  • 8.­16
  • 8.­29
  • 8.­46
  • 8.­59
  • 8.­108
  • 8.­112-115
  • 8.­120-121
  • 8.­130
  • 8.­140
  • 8.­150
  • 8.­160
  • 8.­261
  • 8.­268
  • 8.­322
  • 8.­336
  • 8.­360-361
  • 8.­373-374
  • 10.­131
  • 10.­161-163
  • 10.­220-222
  • 10.­255
  • 10.­262
  • 11.­23
  • 11.­95-96
  • 11.­121
  • 11.­155
  • 12.­7
  • 12.­11
  • 12.­103
  • 12.­211
  • 12.­243
  • 12.­276-281
  • 12.­352
  • 12.­389
  • 12.­400
  • 12.­410
  • 12.­421
  • 12.­432
  • 12.­443
  • 12.­454
  • 12.­465
  • 12.­476
  • 12.­487
  • 12.­498
  • 12.­509
  • 12.­520
  • 12.­531
  • 12.­542
  • 12.­553
  • 12.­568
  • 12.­581
  • 12.­594
  • 12.­596
  • 12.­609
  • 12.­624
  • 12.­627
  • 12.­638
  • 12.­651
  • 12.­660
  • 13.­8
  • 13.­14
  • 13.­97
  • 13.­132
  • 13.­144
  • 13.­157
  • 13.­165
  • 13.­175
  • 13.­183
  • 13.­196
  • 13.­206
  • 13.­216
  • 13.­220
  • 13.­245
  • 13.­259
  • 13.­273
  • 13.­290
  • 13.­294
  • 13.­340
  • 14.­91
  • 14.­97-98
  • 14.­177
  • 14.­210
  • 14.­223
  • 14.­228-229
  • 14.­247-248
  • 15.­10
  • 15.­89
  • 15.­124
  • 15.­131
  • 16.­15
  • 16.­31
  • 16.­47
  • 16.­50
  • 16.­56
  • 16.­63
  • 16.­66-73
  • 16.­80
  • 16.­96
  • 16.­116
  • 16.­130
  • 16.­140
  • 16.­154
  • 16.­167
  • 16.­184
  • 16.­198
  • 16.­212
  • 16.­226
  • 16.­229
  • 16.­241-242
  • 16.­244-246
  • 16.­248
  • 16.­256
  • 17.­2-3
  • 17.­13
  • 17.­18
  • 17.­70
  • 17.­96
  • 17.­102
  • 18.­5
  • 18.­24
  • 18.­40
  • 18.­43
  • 18.­61
  • 19.­2
  • 19.­4
  • 19.­6
  • 19.­12-13
  • 19.­15
  • 19.­19
  • 21.­1
  • 21.­12-13
  • 21.­20
  • 21.­25
  • 21.­44
  • 21.­57
  • 22.­4-5
  • 22.­17
  • 22.­42
  • 22.­61
  • 23.­16
  • 23.­21
  • 23.­26
  • 23.­31
  • 23.­36
  • 23.­41
  • 23.­46
  • 23.­51
  • 23.­56
  • 23.­61
  • 23.­66
  • 23.­71
  • 23.­76
  • 23.­81
  • 23.­86
  • 23.­91
  • 23.­96
  • 23.­101
  • 23.­106
  • 23.­111
  • 23.­116
  • 23.­120
  • 23.­226
  • 23.­339
  • 23.­466-467
  • 23.­469-471
  • 24.­2
  • 24.­6-7
  • 24.­10
  • 24.­12
  • 24.­15
  • 24.­17
  • 24.­26-27
  • 24.­40
  • 24.­42
  • 24.­44-45
  • 24.­70
  • 24.­75
  • 25.­17
  • 25.­26
  • 25.­106
  • 25.­167
  • 25.­171-175
  • 25.­177-184
  • 25.­195
  • 25.­210
  • 25.­226
  • 25.­241
  • 25.­256
  • 25.­261-270
  • 26.­4
  • 26.­42
  • 26.­124
  • 26.­150
  • 26.­161
  • 26.­243
  • 26.­284
  • 26.­298
  • 26.­312
  • 26.­326
  • 26.­340
  • 26.­354
  • 26.­368
  • 26.­382
  • 26.­396
  • 26.­410
  • 26.­424
  • 26.­438
  • 26.­452
  • 26.­466
  • 26.­480
  • 26.­494
  • 26.­508
  • 26.­522
  • 26.­529
  • 26.­682-687
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­183-184
  • 27.­393-394
  • 27.­609-610
  • 27.­663
  • 27.­665
  • 27.­669-671
  • 27.­679
  • 28.­2
  • 28.­82
  • 28.­117
  • 28.­134
  • 28.­149
  • 28.­156
  • 28.­251
  • 28.­359
  • 28.­384
  • 28.­386-388
  • 28.­399
  • 28.­407
  • 28.­415
  • n.­351
  • g.­337
g.­150

correct livelihood

Wylie:
  • yang dag pa’i ’tsho ba
Tibetan:
  • ཡང་དག་པའི་འཚོ་བ།
Sanskrit:
  • samyagājīva

Fifth factor of the noble eightfold path.

Located in 2 passages in the translation:

  • 9.­30
  • g.­580
g.­151

correct meditative stability

Wylie:
  • yang dag pa’i ting nge ’dzin
Tibetan:
  • ཡང་དག་པའི་ཏིང་ངེ་འཛིན།
Sanskrit:
  • samyaksamādhi

Eighth factor of the noble eightfold path.

Located in 2 passages in the translation:

  • 9.­30
  • g.­580
g.­152

correct mindfulness

Wylie:
  • yang dag pa’i dran pa
Tibetan:
  • ཡང་དག་པའི་དྲན་པ།
Sanskrit:
  • samyaksmṛti

Seventh factor of the noble eightfold path.

Located in 2 passages in the translation:

  • 9.­30
  • g.­580
g.­153

correct speech

Wylie:
  • yang dag pa’i ngag
Tibetan:
  • ཡང་དག་པའི་ངག
Sanskrit:
  • samyagvāg

Third factor of the noble eightfold path.

Located in 2 passages in the translation:

  • 9.­30
  • g.­580
g.­154

correct thought

Wylie:
  • yang dag pa’i rtog pa
Tibetan:
  • ཡང་དག་པའི་རྟོག་པ།
Sanskrit:
  • samyaksaṃkalpa

Second factor of the noble eightfold path. ”

Located in 2 passages in the translation:

  • 9.­30
  • g.­580
g.­155

correct view

Wylie:
  • yang dag par lta ba
Tibetan:
  • ཡང་དག་པར་ལྟ་བ།
Sanskrit:
  • samyagdṛṣṭi

First factor of the noble eightfold path.

Located in 4 passages in the translation:

  • 2.­609
  • 9.­30
  • 9.­59
  • g.­580
g.­156

covetousness

Wylie:
  • chags sems
Tibetan:
  • ཆགས་སེམས།
Sanskrit:
  • abhidhyā

Eighth of the ten nonvirtuous actions; first of the four knots.

Located in 25 passages in the translation:

  • 8.­78
  • 9.­2-9
  • 9.­11-18
  • 9.­20-23
  • 17.­28
  • g.­344
  • g.­592
  • g.­859
g.­157

craving

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

Eighth of the twelve links of dependent origination; fourth of the four torrents.

Located in 305 passages in the translation:

  • 2.­230
  • 2.­243
  • 2.­251
  • 2.­268
  • 2.­292
  • 2.­307
  • 2.­317
  • 2.­327
  • 2.­337
  • 2.­347
  • 2.­357
  • 2.­366
  • 2.­377
  • 2.­388
  • 2.­400
  • 2.­411
  • 2.­422
  • 2.­603
  • 3.­365-369
  • 3.­630-634
  • 3.­655
  • 3.­657-658
  • 3.­748
  • 4.­5
  • 4.­22-31
  • 4.­34
  • 4.­42
  • 4.­48
  • 5.­52
  • 5.­64
  • 5.­188
  • 5.­190
  • 5.­199-200
  • 5.­330
  • 5.­407
  • 5.­418
  • 5.­435
  • 5.­442
  • 5.­445
  • 5.­457
  • 5.­474
  • 5.­481
  • 5.­483
  • 5.­486-487
  • 5.­496
  • 5.­504
  • 6.­50
  • 6.­110
  • 6.­130
  • 6.­146
  • 6.­180
  • 6.­198
  • 6.­203-204
  • 6.­206
  • 6.­208
  • 7.­53
  • 7.­113
  • 7.­186
  • 7.­336
  • 7.­352
  • 7.­368
  • 8.­13
  • 8.­26
  • 8.­43
  • 8.­56
  • 8.­113-115
  • 8.­120-121
  • 8.­127
  • 8.­137
  • 8.­147
  • 8.­157
  • 8.­258
  • 8.­319
  • 8.­333
  • 9.­34
  • 9.­70
  • 10.­7
  • 10.­65
  • 11.­20
  • 11.­89-90
  • 11.­118
  • 12.­7
  • 12.­73
  • 12.­181
  • 12.­240
  • 12.­257
  • 12.­326
  • 12.­386
  • 12.­397
  • 12.­407
  • 12.­418
  • 12.­429
  • 12.­440
  • 12.­451
  • 12.­462
  • 12.­473
  • 12.­484
  • 12.­495
  • 12.­506
  • 12.­517
  • 12.­528
  • 12.­539
  • 12.­550
  • 12.­565
  • 12.­578
  • 12.­591
  • 12.­596
  • 12.­606
  • 12.­621
  • 12.­626
  • 12.­635
  • 12.­648
  • 12.­657
  • 13.­5
  • 13.­67
  • 13.­129
  • 13.­141
  • 13.­154
  • 13.­162
  • 13.­172
  • 13.­180
  • 13.­193
  • 13.­203
  • 13.­213
  • 13.­220
  • 13.­242
  • 13.­256
  • 13.­270
  • 13.­287
  • 13.­294
  • 13.­337
  • 14.­52
  • 14.­64-65
  • 14.­88
  • 14.­97-98
  • 14.­147
  • 14.­228-229
  • 14.­244
  • 14.­248
  • 15.­7
  • 15.­67-73
  • 15.­124
  • 16.­12
  • 16.­28
  • 16.­44
  • 16.­50
  • 16.­53
  • 16.­60
  • 16.­66-67
  • 16.­69-73
  • 16.­77
  • 16.­93
  • 16.­113
  • 16.­127
  • 16.­137
  • 16.­151
  • 16.­164
  • 16.­181
  • 16.­195
  • 16.­209
  • 16.­223
  • 16.­229
  • 16.­241-242
  • 16.­248
  • 16.­253
  • 17.­11
  • 18.­5
  • 21.­12-13
  • 21.­17
  • 22.­61
  • 22.­66
  • 23.­196
  • 23.­309
  • 24.­40
  • 24.­42
  • 25.­14
  • 25.­23
  • 25.­77
  • 25.­143
  • 25.­151
  • 25.­164
  • 25.­171-175
  • 25.­177-184
  • 25.­192
  • 25.­207
  • 25.­223
  • 25.­238
  • 25.­253
  • 25.­261-270
  • 26.­39
  • 26.­94
  • 26.­150
  • 26.­158
  • 26.­213
  • 26.­281
  • 26.­295
  • 26.­309
  • 26.­323
  • 26.­337
  • 26.­351
  • 26.­365
  • 26.­379
  • 26.­393
  • 26.­407
  • 26.­421
  • 26.­435
  • 26.­449
  • 26.­463
  • 26.­477
  • 26.­491
  • 26.­505
  • 26.­519
  • 26.­526
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­123-124
  • 27.­333-334
  • 27.­549-550
  • 27.­663
  • 27.­670
  • 27.­679
  • 28.­2
  • 28.­52
  • 28.­114
  • 28.­131
  • 28.­146
  • 28.­156
  • 28.­221
  • 28.­329
  • 28.­384
  • 28.­386-388
  • n.­273
  • n.­542
  • g.­350
  • g.­903
g.­158

crest of certainty’s victory banner

Wylie:
  • nges pa’i rgyal mtshan dpal
Tibetan:
  • ངེས་པའི་རྒྱལ་མཚན་དཔལ།
Sanskrit:
  • niyata­dhvaja­ketu

A meditative stability.

Located in 6 passages in the translation:

  • 4.­17
  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­417
  • 11.­6
g.­159

crest of the moon’s victory banner

Wylie:
  • zla ba’i rgyal mtshan dpal
Tibetan:
  • ཟླ་བའི་རྒྱལ་མཚན་དཔལ།
Sanskrit:
  • candra­dhvaja­ketu

A meditative stability.

Located in 6 passages in the translation:

  • 4.­17
  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­412
  • 11.­6
g.­160

crown prince

Wylie:
  • gzhon nur gyur pa
Tibetan:
  • གཞོན་ནུར་གྱུར་པ།
Sanskrit:
  • kumāra­bhūta

The term, depending on context, can refer either to bodhisattvas who remain celibate, or to bodhisattvas at the advanced level of “crown prince” who are awaiting the final stages before buddhahood that include regency and consecration.

Located in 12 passages in the translation:

  • 1.­49
  • 1.­57
  • 1.­65
  • 1.­73
  • 1.­81
  • 1.­89
  • 1.­97
  • 1.­105
  • 1.­113
  • 1.­121
  • 2.­1
  • 2.­26
g.­161

cutting off the objective support

Wylie:
  • dmigs pa gcod pa
  • dmyigs pa gcod pa
Tibetan:
  • དམིགས་པ་གཅོད་པ།
  • དམྱིགས་པ་གཅོད་པ།
Sanskrit:
  • ālambhanaccheda

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­495
  • 11.­6
g.­163

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 77 passages in the translation:

  • i.­72
  • 2.­192-193
  • 2.­235
  • 2.­240
  • 2.­573
  • 3.­69-103
  • 3.­112
  • 6.­186
  • 7.­120-121
  • 7.­123-124
  • 8.­119
  • 8.­290
  • 10.­69
  • 11.­44
  • 11.­131
  • 13.­231
  • 16.­86-97
  • 22.­4
  • 22.­55
  • 23.­123
  • 24.­8
  • 24.­73
  • 24.­75
  • 27.­10-12
  • 27.­452
  • 28.­401
  • 28.­404
g.­171

delight

Wylie:
  • dga’ ba
Tibetan:
  • དགའ་བ།
Sanskrit:
  • prīti

Fourth of the seven branches of enlightenment.

Located in 27 passages in the translation:

  • 1.­22
  • 1.­25
  • 2.­29
  • 8.­218
  • 8.­240
  • 8.­399
  • 8.­484
  • 9.­28-29
  • 10.­3
  • 10.­30
  • 10.­32
  • 10.­100
  • 10.­105
  • 13.­301
  • 13.­305
  • 13.­308
  • 13.­311
  • 13.­314
  • 13.­317
  • 14.­79
  • 17.­5
  • 26.­16
  • 27.­671
  • n.­379
  • g.­211
  • g.­776
g.­172

delineator

Wylie:
  • yongs su gcod pa byed pa
Tibetan:
  • ཡོངས་སུ་གཅོད་པ་བྱེད་པ།
Sanskrit:
  • niratiśaya
  • paricchedakara

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­515
  • 11.­6
g.­173

delusion

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

Definition from the 84000 Glossary of Terms:

One of the three poisons (dug gsum) along with aversion, or hatred, and attachment, or desire, which perpetuate the sufferings of cyclic existence. It is the obfuscating mental state which obstructs an individual from generating knowledge or insight, and it is said to be the dominant characteristic of the animal world in general. Commonly rendered as confusion, delusion, and ignorance, or bewilderment.

Located in 56 passages in the translation:

  • 2.­172
  • 2.­603
  • 3.­748
  • 4.­6
  • 4.­36
  • 5.­71
  • 5.­504
  • 6.­208
  • 8.­88
  • 9.­33
  • 10.­6
  • 10.­62
  • 11.­51
  • 11.­131
  • 13.­221
  • 14.­219
  • 17.­11
  • 18.­2
  • 18.­21-22
  • 18.­25-28
  • 26.­470-483
  • 26.­512-525
  • n.­555
  • g.­176
  • g.­389
  • g.­910
g.­174

dependent origination

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

The principle of dependent origination asserts that nothing exists independently of other factors, the reason for this being that things and events come into existence only by dependence on the aggregation of causes and conditions. In general, the processes of cyclic existence, through which the external world and the beings within it revolve in a continuous cycle of suffering, propelled by the propensities of past actions and their interaction with afflicted mental states, originate dependent on the sequential unfolding of twelve links, commencing from ignorance and ending with birth, aging, and death. It is only through deliberate reversal of these twelve links that one can succeed in bringing the whole cycle to an end. See also “twelve links of dependent origination.”

Located in 15 passages in the translation:

  • 1.­2
  • 2.­552
  • 7.­244
  • 8.­112
  • 9.­74
  • 10.­253
  • 10.­259
  • 14.­220
  • 24.­6-7
  • 24.­75
  • n.­106
  • n.­141
  • g.­777
  • g.­903
g.­176

desire

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

First of the five fetters associated with the inferior. Also one of the three poisons (dug gsum) along with hatred and delusion which perpetuate the sufferings of saṃsāra.

Located in 8 passages in the translation:

  • 2.­603
  • 4.­36
  • 5.­69
  • 5.­504
  • 6.­208
  • 8.­88
  • g.­316
  • g.­910
g.­177

determination

Wylie:
  • rnam par nges pa
Tibetan:
  • རྣམ་པར་ངེས་པ།
Sanskrit:
  • —

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­491
  • 11.­6
g.­178

devoid of darkness

Wylie:
  • rab rib med pa
Tibetan:
  • རབ་རིབ་མེད་པ།
Sanskrit:
  • vitimirāpagata

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­502
  • 11.­6
g.­179

devoid of letters

Wylie:
  • yi ge dang bral ba
Tibetan:
  • ཡི་གེ་དང་བྲལ་བ།
Sanskrit:
  • akṣarāpagata

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­494
  • 11.­6
g.­180

devoid of vocalic syllables

Wylie:
  • sgra dbyangs kyi yi ge dang bral ba
Tibetan:
  • སྒྲ་དབྱངས་ཀྱི་ཡི་གེ་དང་བྲལ་བ།
Sanskrit:
  • nirakṣaramukti

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­532
  • 11.­6
g.­181

dhāraṇī

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

Definition from the 84000 Glossary of Terms:

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

Located in 39 passages in the translation:

  • i.­26
  • 1.­2
  • 1.­49
  • 1.­57
  • 1.­65
  • 1.­73
  • 1.­81
  • 1.­89
  • 1.­97
  • 1.­105
  • 1.­113
  • 1.­121
  • 2.­506
  • 2.­552
  • 2.­562
  • 4.­34
  • 5.­443-444
  • 5.­460
  • 5.­477
  • 5.­482
  • 5.­485-486
  • 5.­488
  • 5.­500
  • 6.­176
  • 8.­362
  • 8.­375
  • 8.­541
  • 10.­263
  • 11.­122
  • 12.­652
  • 17.­1
  • 17.­56
  • n.­288
  • n.­479
  • g.­182
  • g.­744
  • g.­911
g.­182

dhāraṇī gateway

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

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

Located in 454 passages in the translation:

  • 2.­18
  • 2.­223
  • 2.­225
  • 2.­254
  • 2.­274
  • 2.­298
  • 2.­311
  • 2.­321
  • 2.­331
  • 2.­341
  • 2.­351
  • 2.­361
  • 2.­370
  • 2.­381
  • 2.­392
  • 2.­404
  • 2.­415
  • 2.­426
  • 2.­435
  • 2.­456
  • 2.­480-481
  • 3.­110
  • 3.­119
  • 3.­123
  • 4.­17
  • 4.­45
  • 4.­51
  • 5.­188
  • 5.­229
  • 5.­378
  • 5.­411
  • 5.­421
  • 5.­438
  • 5.­442
  • 5.­445
  • 6.­95
  • 6.­117
  • 6.­134
  • 6.­150
  • 6.­164
  • 6.­174-175
  • 6.­184
  • 6.­201
  • 6.­203-204
  • 6.­206-208
  • 6.­212
  • 6.­218
  • 7.­4
  • 7.­98
  • 7.­117
  • 7.­186
  • 7.­279
  • 7.­341
  • 7.­356
  • 7.­372
  • 8.­17
  • 8.­30
  • 8.­47
  • 8.­60
  • 8.­86-87
  • 8.­90
  • 8.­108
  • 8.­112-115
  • 8.­120-121
  • 8.­131
  • 8.­141
  • 8.­151
  • 8.­161
  • 8.­173
  • 8.­237
  • 8.­254
  • 8.­263
  • 8.­268
  • 8.­278-280
  • 8.­308
  • 8.­312
  • 8.­314-315
  • 8.­323
  • 8.­337
  • 8.­363
  • 8.­373-374
  • 9.­70
  • 9.­72
  • 9.­74-75
  • 10.­131
  • 10.­167-169
  • 10.­223-225
  • 10.­256
  • 10.­263
  • 11.­6
  • 11.­8
  • 11.­24
  • 11.­97-98
  • 11.­122
  • 11.­170
  • 12.­5
  • 12.­7
  • 12.­12
  • 12.­118
  • 12.­226
  • 12.­244
  • 12.­290
  • 12.­367
  • 12.­390
  • 12.­401
  • 12.­411
  • 12.­422
  • 12.­433
  • 12.­444
  • 12.­455
  • 12.­466
  • 12.­477
  • 12.­488
  • 12.­499
  • 12.­510
  • 12.­521
  • 12.­532
  • 12.­543
  • 12.­554
  • 12.­569
  • 12.­582
  • 12.­595-596
  • 12.­610
  • 12.­625-627
  • 12.­639
  • 12.­652
  • 12.­661
  • 13.­9
  • 13.­15
  • 13.­112
  • 13.­132
  • 13.­145
  • 13.­157
  • 13.­165
  • 13.­175
  • 13.­184
  • 13.­197
  • 13.­207
  • 13.­217
  • 13.­220
  • 13.­246
  • 13.­260
  • 13.­274
  • 13.­291
  • 13.­294
  • 13.­323
  • 13.­341
  • 14.­71
  • 14.­92
  • 14.­97-98
  • 14.­192
  • 14.­214
  • 14.­223
  • 14.­228-229
  • 14.­247-248
  • 15.­11
  • 15.­104
  • 15.­121
  • 15.­123-125
  • 15.­127-144
  • 16.­15
  • 16.­32
  • 16.­48
  • 16.­50
  • 16.­57
  • 16.­64
  • 16.­66-73
  • 16.­81
  • 16.­97
  • 16.­117
  • 16.­131
  • 16.­141
  • 16.­155
  • 16.­168
  • 16.­185
  • 16.­199
  • 16.­213
  • 16.­227
  • 16.­229
  • 16.­241-242
  • 16.­244-246
  • 16.­248
  • 16.­257
  • 16.­265
  • 16.­270
  • 17.­1-3
  • 17.­7
  • 17.­13
  • 17.­19
  • 17.­98
  • 17.­103
  • 18.­5
  • 18.­17
  • 18.­24
  • 18.­39-40
  • 18.­44
  • 18.­61
  • 19.­2
  • 19.­4
  • 19.­6
  • 19.­12-15
  • 19.­19
  • 21.­1-2
  • 21.­12-13
  • 21.­21
  • 21.­24-27
  • 21.­29
  • 21.­44
  • 21.­57-58
  • 22.­4-5
  • 22.­17
  • 22.­43
  • 22.­50
  • 22.­54
  • 22.­61
  • 22.­66
  • 23.­3
  • 23.­14
  • 23.­16
  • 23.­19
  • 23.­21
  • 23.­24
  • 23.­26
  • 23.­29
  • 23.­31
  • 23.­34
  • 23.­36
  • 23.­39
  • 23.­41
  • 23.­44
  • 23.­46
  • 23.­49
  • 23.­51
  • 23.­54
  • 23.­56
  • 23.­59
  • 23.­61
  • 23.­64
  • 23.­66
  • 23.­69
  • 23.­71
  • 23.­74
  • 23.­76
  • 23.­79
  • 23.­81
  • 23.­84
  • 23.­86
  • 23.­89
  • 23.­91
  • 23.­94
  • 23.­96
  • 23.­99
  • 23.­101
  • 23.­104
  • 23.­106
  • 23.­109
  • 23.­111
  • 23.­114
  • 23.­116
  • 23.­121
  • 23.­241
  • 23.­354
  • 23.­466-467
  • 23.­469-471
  • 24.­6-7
  • 24.­10
  • 24.­12
  • 24.­15
  • 24.­17-18
  • 24.­26-27
  • 24.­36
  • 24.­38
  • 24.­40
  • 24.­42
  • 24.­44-45
  • 24.­70
  • 24.­75
  • 25.­4
  • 25.­18
  • 25.­27
  • 25.­121
  • 25.­143
  • 25.­155
  • 25.­168
  • 25.­171-175
  • 25.­177-184
  • 25.­197
  • 25.­212
  • 25.­228
  • 25.­243
  • 25.­258
  • 25.­261-270
  • 26.­4
  • 26.­26
  • 26.­43
  • 26.­139
  • 26.­150
  • 26.­162
  • 26.­260
  • 26.­285
  • 26.­299
  • 26.­313
  • 26.­327
  • 26.­341
  • 26.­355
  • 26.­369
  • 26.­383
  • 26.­397
  • 26.­411
  • 26.­425
  • 26.­439
  • 26.­453
  • 26.­467
  • 26.­481
  • 26.­495
  • 26.­509
  • 26.­523
  • 26.­530
  • 26.­772-777
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­213-214
  • 27.­423-424
  • 27.­639-640
  • 27.­663
  • 27.­665
  • 27.­669-671
  • 27.­679
  • 28.­2
  • 28.­97
  • 28.­119
  • 28.­136
  • 28.­151
  • 28.­156
  • 28.­266
  • 28.­374
  • 28.­384
  • 28.­386-388
  • 28.­399
  • 28.­407
  • 28.­416
  • g.­255
  • g.­466
g.­183

dhāraṇī intelligence

Wylie:
  • gzungs kyi blo gros
Tibetan:
  • གཟུངས་ཀྱི་བློ་གྲོས།
Sanskrit:
  • dhāraṇīmati

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­541
  • 11.­6
g.­184

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 383 passages in the translation:

  • s.­1
  • i.­11
  • i.­21
  • i.­45
  • i.­71-72
  • i.­77
  • i.­83
  • 1.­1-2
  • 1.­9
  • 1.­27-35
  • 1.­54
  • 1.­62
  • 1.­70
  • 1.­78
  • 1.­86
  • 1.­94
  • 1.­102
  • 1.­110
  • 1.­118
  • 1.­126
  • 2.­9
  • 2.­30
  • 2.­142-151
  • 2.­170-171
  • 2.­174
  • 2.­479
  • 2.­491
  • 2.­494
  • 2.­498-499
  • 2.­502
  • 2.­515
  • 2.­518-528
  • 2.­538
  • 2.­555-557
  • 2.­634-641
  • 2.­670
  • 3.­1
  • 3.­3
  • 3.­123
  • 4.­22-31
  • 4.­52
  • 5.­442
  • 5.­445
  • 7.­344
  • 8.­101-105
  • 8.­112-115
  • 8.­164
  • 8.­233
  • 8.­266
  • 8.­273
  • 8.­275
  • 8.­278
  • 8.­293-302
  • 8.­373
  • 8.­375
  • 9.­62-65
  • 10.­2
  • 10.­4
  • 10.­8
  • 10.­20
  • 10.­23
  • 10.­36
  • 10.­80
  • 10.­110
  • 11.­36
  • 12.­7
  • 13.­225
  • 13.­277
  • 14.­2
  • 14.­211
  • 14.­232
  • 14.­234
  • 14.­236
  • 14.­238
  • 14.­248
  • 15.­1-4
  • 15.­120
  • 15.­122-123
  • 15.­125
  • 15.­127-144
  • 16.­1-2
  • 16.­240-242
  • 16.­268
  • 16.­273
  • 17.­1
  • 18.­13
  • 18.­19-20
  • 18.­23-26
  • 19.­4
  • 19.­6
  • 19.­20
  • 20.­10-11
  • 21.­37
  • 21.­44
  • 21.­48
  • 21.­57
  • 21.­59-60
  • 22.­13
  • 22.­18
  • 22.­52
  • 22.­56
  • 22.­73
  • 22.­77-78
  • 23.­467-468
  • 24.­3
  • 24.­5
  • 24.­20
  • 24.­24
  • 24.­36-39
  • 24.­70
  • 24.­75
  • 24.­77
  • 25.­1
  • 25.­6
  • 26.­7
  • 26.­12
  • 26.­14-26
  • 27.­674
  • 28.­154-155
  • 28.­159-160
  • 28.­277-278
  • 28.­281-384
  • 28.­396
  • 28.­410-412
  • 28.­417-418
  • n.­48
  • n.­69
  • n.­85
  • n.­93
  • n.­119
  • n.­136
  • n.­138
  • n.­156
  • n.­170
  • n.­177
  • n.­189
  • n.­199
  • n.­206
  • n.­208
  • n.­258
  • n.­273
  • n.­277
  • n.­288
  • n.­415
  • n.­430
  • n.­514
  • n.­664
  • n.­667
  • n.­750
  • n.­835
  • g.­348
  • g.­419
  • g.­444
  • g.­710
  • g.­777
  • g.­826
  • g.­856
  • g.­863
  • g.­905
g.­186

diffusion of light rays

Wylie:
  • ’od zer rab tu ’gyed pa
Tibetan:
  • འོད་ཟེར་རབ་ཏུ་འགྱེད་པ།
Sanskrit:
  • raśmipramukta

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­423
  • 11.­6
  • n.­307
g.­189

discourses

Wylie:
  • mdo
Tibetan:
  • མདོ།
Sanskrit:
  • sūtra

First of the twelve branches of the scriptures.

Located in 9 passages in the translation:

  • i.­79
  • 2.­121
  • 7.­346
  • 10.­23
  • 22.­23-24
  • n.­515
  • g.­499
  • g.­902
g.­190

dispelling doubt

Wylie:
  • nem nur rnam par sel ba
Tibetan:
  • ནེམ་ནུར་རྣམ་པར་སེལ་བ།
Sanskrit:
  • vimativikiraṇa

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­516
  • 11.­6
g.­192

dispelling the defects of corporeality

Wylie:
  • lus kyi skyon yang dag par sel ba
Tibetan:
  • ལུས་ཀྱི་སྐྱོན་ཡང་དག་པར་སེལ་བ།
Sanskrit:
  • kāya­kali­saṃpramathana

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­563
  • 11.­6
g.­193

dispelling the defects of speech

Wylie:
  • ngag gi skyon yang dag par sel ba
Tibetan:
  • ངག་གི་སྐྱོན་ཡང་དག་པར་སེལ་བ།
Sanskrit:
  • —

A meditative stability.

Located in 3 passages in the translation:

  • 6.­163
  • n.­407
  • n.­580
g.­194

dispelling the defects of the mind

Wylie:
  • yid kyi skyon yang dag par sel ba
Tibetan:
  • ཡིད་ཀྱི་སྐྱོན་ཡང་དག་པར་སེལ་བ།
Sanskrit:
  • —

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­565
  • 11.­6
g.­195

dispersal

Wylie:
  • rnam par ’thor ba
Tibetan:
  • རྣམ་པར་འཐོར་བ།
Sanskrit:
  • vikiraṇa

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­489
  • 11.­6
g.­196

distinct qualities of the buddhas

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

See “eighteen distinct qualities of the buddhas.”

Located in 189 passages in the translation:

  • 2.­298
  • 2.­381
  • 5.­146
  • 5.­188
  • 5.­225
  • 5.­438
  • 5.­460
  • 5.­477
  • 5.­482
  • 5.­485-486
  • 5.­488
  • 5.­501
  • 6.­117
  • 6.­135
  • 6.­151
  • 6.­174-176
  • 6.­184
  • 6.­203
  • 7.­4
  • 7.­117
  • 7.­186
  • 7.­284
  • 7.­341
  • 7.­356
  • 7.­372
  • 8.­31
  • 8.­48
  • 8.­61
  • 8.­112-115
  • 8.­120-121
  • 8.­132
  • 8.­142
  • 8.­152
  • 8.­162
  • 8.­237
  • 8.­263
  • 8.­323
  • 8.­374
  • 11.­99-100
  • 11.­123
  • 12.­13
  • 12.­123
  • 12.­231
  • 12.­245
  • 12.­295
  • 12.­373
  • 12.­610
  • 12.­625
  • 12.­639
  • 12.­652
  • 13.­16
  • 13.­118
  • 13.­132
  • 13.­145
  • 13.­157
  • 13.­175
  • 13.­198
  • 13.­246
  • 13.­260
  • 13.­274
  • 13.­291
  • 13.­294
  • 13.­341
  • 14.­92
  • 14.­97-98
  • 14.­198
  • 14.­223
  • 14.­228-229
  • 14.­247
  • 15.­11
  • 15.­124
  • 16.­15
  • 16.­48
  • 16.­57
  • 16.­64
  • 16.­66-73
  • 16.­81
  • 16.­97
  • 16.­118
  • 16.­131
  • 16.­142
  • 16.­155
  • 16.­168
  • 16.­185
  • 16.­199
  • 16.­213
  • 16.­227
  • 16.­241-242
  • 16.­244-245
  • 16.­248
  • 16.­258
  • 17.­3
  • 17.­13
  • 17.­84
  • 18.­5
  • 18.­40
  • 18.­44
  • 19.­2
  • 19.­13-14
  • 19.­19
  • 21.­22
  • 22.­4-5
  • 22.­17
  • 22.­43
  • 22.­61
  • 23.­16
  • 23.­26
  • 23.­36
  • 23.­51
  • 23.­56
  • 23.­61
  • 23.­66
  • 23.­71
  • 23.­76
  • 23.­81
  • 23.­86
  • 23.­91
  • 23.­96
  • 23.­101
  • 23.­106
  • 23.­111
  • 23.­116
  • 23.­121
  • 23.­246
  • 23.­359
  • 25.­18
  • 25.­126
  • 25.­168
  • 25.­171
  • 25.­177
  • 25.­182-183
  • 25.­259
  • 25.­261-270
  • 26.­4
  • 26.­44
  • 26.­144
  • 26.­482
  • 26.­496
  • 26.­510
  • 26.­524
  • 26.­530-531
  • 26.­808-813
  • 27.­225-226
  • 27.­647-648
  • 27.­671
  • 28.­2
  • 28.­379
  • 28.­384
  • 28.­407
  • 28.­416
g.­197

distinguishing the terms associated with all phenomena

Wylie:
  • chos thams cad kyi tshig rab tu ’byed pa
Tibetan:
  • ཆོས་ཐམས་ཅད་ཀྱི་ཚིག་རབ་ཏུ་འབྱེད་པ།
Sanskrit:
  • sarva­dharma­pada­prabheda

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­490
  • 11.­6
g.­205

does what needs to be done

Wylie:
  • bya ba byed pa
Tibetan:
  • བྱ་བ་བྱེད་པ།
Sanskrit:
  • kārākāra

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­475
  • 11.­6
g.­206

doubt

Wylie:
  • the tshom
Tibetan:
  • ཐེ་ཚོམ།
Sanskrit:
  • vicikitsā

Second of the three fetters, and fifth of the five fetters associated with the inferior.

Located in 15 passages in the translation:

  • 2.­575
  • 2.­579
  • 2.­583
  • 4.­6
  • 8.­516
  • 10.­6
  • 10.­61
  • 17.­90
  • n.­203
  • n.­555
  • n.­794
  • g.­316
  • g.­463
  • g.­599
  • g.­878
g.­208

earth element

Wylie:
  • sa’i khams
Tibetan:
  • སའི་ཁམས།
Sanskrit:
  • —

Located in 275 passages in the translation:

  • 2.­242
  • 2.­250
  • 2.­267
  • 2.­290
  • 2.­306
  • 2.­316
  • 2.­326
  • 2.­336
  • 2.­346
  • 2.­356
  • 2.­365
  • 2.­376
  • 2.­387
  • 2.­399
  • 2.­410
  • 2.­421
  • 2.­552
  • 3.­300-304
  • 3.­565-569
  • 3.­655-656
  • 3.­658
  • 3.­748
  • 4.­34
  • 5.­39
  • 5.­188
  • 5.­190
  • 5.­198
  • 5.­316
  • 5.­406
  • 5.­417
  • 5.­434
  • 5.­442
  • 5.­445
  • 5.­456
  • 5.­473
  • 5.­481
  • 5.­483
  • 5.­486-487
  • 5.­495
  • 6.­37
  • 6.­109
  • 6.­129
  • 6.­145
  • 6.­179
  • 6.­196
  • 6.­204
  • 6.­206
  • 7.­40
  • 7.­112
  • 7.­186
  • 7.­243
  • 7.­323
  • 7.­351
  • 7.­367
  • 8.­12
  • 8.­25
  • 8.­42
  • 8.­55
  • 8.­113-115
  • 8.­120-121
  • 8.­126
  • 8.­136
  • 8.­146
  • 8.­156
  • 8.­257
  • 8.­318
  • 8.­332
  • 11.­19
  • 11.­87-88
  • 11.­117
  • 12.­60
  • 12.­168
  • 12.­239
  • 12.­256
  • 12.­325
  • 12.­385
  • 12.­396
  • 12.­406
  • 12.­417
  • 12.­428
  • 12.­439
  • 12.­450
  • 12.­461
  • 12.­472
  • 12.­483
  • 12.­494
  • 12.­505
  • 12.­516
  • 12.­527
  • 12.­538
  • 12.­549
  • 12.­564
  • 12.­577
  • 12.­590
  • 12.­596
  • 12.­605
  • 12.­620
  • 12.­626
  • 12.­634
  • 12.­647
  • 12.­656
  • 13.­4
  • 13.­54
  • 13.­128
  • 13.­140
  • 13.­153
  • 13.­161
  • 13.­171
  • 13.­179
  • 13.­192
  • 13.­202
  • 13.­212
  • 13.­220
  • 13.­241
  • 13.­255
  • 13.­269
  • 13.­286
  • 13.­294
  • 13.­336
  • 14.­39
  • 14.­87
  • 14.­97-98
  • 14.­134
  • 14.­228-229
  • 14.­243
  • 14.­248
  • 15.­6
  • 15.­60-66
  • 15.­124
  • 16.­11
  • 16.­27
  • 16.­43
  • 16.­50
  • 16.­52
  • 16.­59
  • 16.­66-67
  • 16.­69-73
  • 16.­76
  • 16.­92
  • 16.­112
  • 16.­126
  • 16.­136
  • 16.­150
  • 16.­163
  • 16.­180
  • 16.­194
  • 16.­208
  • 16.­222
  • 16.­229
  • 16.­241-242
  • 16.­248
  • 16.­252
  • 18.­5
  • 21.­12-13
  • 21.­16
  • 22.­61
  • 22.­66
  • 23.­183
  • 23.­296
  • 24.­40
  • 24.­42
  • 25.­13
  • 25.­22
  • 25.­64
  • 25.­143
  • 25.­150
  • 25.­163
  • 25.­171-175
  • 25.­177-184
  • 25.­191
  • 25.­206
  • 25.­222
  • 25.­237
  • 25.­252
  • 25.­261-270
  • 26.­38
  • 26.­81
  • 26.­150
  • 26.­157
  • 26.­200
  • 26.­280
  • 26.­294
  • 26.­308
  • 26.­322
  • 26.­336
  • 26.­350
  • 26.­364
  • 26.­378
  • 26.­392
  • 26.­406
  • 26.­420
  • 26.­434
  • 26.­448
  • 26.­462
  • 26.­476
  • 26.­490
  • 26.­504
  • 26.­518
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­97-98
  • 27.­307-308
  • 27.­523-524
  • 27.­663
  • 27.­670
  • 27.­679
  • 28.­2
  • 28.­39
  • 28.­113
  • 28.­130
  • 28.­145
  • 28.­156
  • 28.­208
  • 28.­316
  • 28.­384
  • 28.­386-388
  • g.­862
g.­209

eight liberations

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

Definition from the 84000 Glossary of Terms:

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

In this text:

For a list of the eight in this text, see 8.­82 and 9.­49.

Located in 292 passages in the translation:

  • 2.­6
  • 2.­223
  • 2.­225
  • 2.­254
  • 2.­272
  • 2.­311
  • 2.­321
  • 2.­331
  • 2.­341
  • 2.­351
  • 2.­361
  • 2.­381
  • 2.­392
  • 2.­404
  • 2.­415
  • 2.­426
  • 2.­435
  • 2.­506
  • 2.­552
  • 2.­561
  • 3.­108
  • 3.­119
  • 4.­14
  • 4.­34
  • 4.­45
  • 4.­51
  • 5.­218
  • 5.­373
  • 5.­411
  • 5.­421
  • 5.­438
  • 5.­443-444
  • 5.­460
  • 5.­477
  • 5.­486
  • 5.­500
  • 6.­115
  • 6.­150
  • 6.­201
  • 6.­204
  • 6.­206-208
  • 6.­212
  • 7.­4
  • 7.­93
  • 7.­117
  • 7.­186
  • 8.­17
  • 8.­81-82
  • 8.­86-87
  • 8.­90
  • 8.­173
  • 8.­254
  • 8.­262
  • 8.­278-280
  • 8.­308
  • 8.­312
  • 8.­314-315
  • 8.­337
  • 9.­45
  • 9.­49
  • 10.­131
  • 10.­224
  • 11.­8
  • 11.­98
  • 11.­165
  • 12.­7
  • 12.­12
  • 12.­221
  • 12.­244
  • 12.­390
  • 12.­401
  • 12.­411
  • 12.­422
  • 12.­433
  • 12.­444
  • 12.­455
  • 12.­466
  • 12.­477
  • 12.­488
  • 12.­499
  • 12.­510
  • 12.­521
  • 12.­532
  • 12.­543
  • 12.­554
  • 12.­569
  • 12.­595-596
  • 12.­625
  • 12.­627
  • 13.­217
  • 13.­220
  • 13.­323
  • 14.­71
  • 14.­248
  • 15.­99
  • 15.­121
  • 15.­123
  • 15.­125
  • 15.­127-144
  • 16.­15
  • 16.­31
  • 16.­50
  • 16.­70
  • 16.­72
  • 16.­229
  • 16.­265
  • 16.­270
  • 17.­1
  • 17.­7
  • 17.­77
  • 18.­17
  • 18.­21-22
  • 18.­24-28
  • 18.­39-40
  • 18.­61
  • 19.­15
  • 21.­1-2
  • 21.­13
  • 21.­24-27
  • 21.­29
  • 21.­44
  • 21.­57-58
  • 22.­5
  • 22.­43
  • 22.­50
  • 22.­54
  • 22.­61
  • 22.­66
  • 23.­3
  • 23.­14
  • 23.­16
  • 23.­19
  • 23.­21
  • 23.­24
  • 23.­26
  • 23.­29
  • 23.­31
  • 23.­34
  • 23.­36
  • 23.­39
  • 23.­41
  • 23.­44
  • 23.­46
  • 23.­49
  • 23.­51
  • 23.­54
  • 23.­56
  • 23.­59
  • 23.­61
  • 23.­64
  • 23.­66
  • 23.­69
  • 23.­71
  • 23.­74
  • 23.­76
  • 23.­79
  • 23.­81
  • 23.­84
  • 23.­86
  • 23.­89
  • 23.­91
  • 23.­94
  • 23.­96
  • 23.­99
  • 23.­101
  • 23.­104
  • 23.­106
  • 23.­109
  • 23.­111
  • 23.­114
  • 23.­116
  • 23.­121
  • 23.­466-467
  • 23.­469-471
  • 24.­2
  • 24.­6-7
  • 24.­10
  • 24.­12
  • 24.­17-18
  • 24.­26-27
  • 24.­36
  • 24.­38
  • 24.­40
  • 24.­42
  • 24.­44-45
  • 24.­75
  • 25.­4
  • 25.­143
  • 25.­155
  • 25.­172-175
  • 25.­177-179
  • 25.­181-182
  • 25.­184
  • 25.­211
  • 25.­227
  • 25.­257
  • 26.­26
  • 26.­150
  • 26.­162
  • 26.­253
  • 26.­285
  • 26.­299
  • 26.­313
  • 26.­327
  • 26.­341
  • 26.­355
  • 26.­369
  • 26.­383
  • 26.­397
  • 26.­411
  • 26.­425
  • 26.­439
  • 26.­453
  • 26.­467
  • 26.­481
  • 26.­530
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­203-204
  • 27.­413-414
  • 27.­629-630
  • 27.­670-671
  • 27.­679
  • 28.­2
  • 28.­92
  • 28.­118
  • 28.­135
  • 28.­150
  • 28.­156
  • 28.­261
  • 28.­369
  • 28.­399
  • g.­480
  • g.­911
g.­213

eighteen distinct qualities of the buddhas

Wylie:
  • sangs rgyas kyi chos ma ’dres pa bco brgyad
  • sangs rgyas kyi chos ma ’dres pa bcwo brgyad
Tibetan:
  • སངས་རྒྱས་ཀྱི་ཆོས་མ་འདྲེས་པ་བཅོ་བརྒྱད།
  • སངས་རྒྱས་ཀྱི་ཆོས་མ་འདྲེས་པ་བཅྭོ་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 330 passages in the translation:

  • 2.­14
  • 2.­215-218
  • 2.­223
  • 2.­225
  • 2.­254
  • 2.­274
  • 2.­298
  • 2.­311
  • 2.­321
  • 2.­331
  • 2.­341
  • 2.­351
  • 2.­361
  • 2.­370
  • 2.­392
  • 2.­404
  • 2.­415
  • 2.­426
  • 2.­436
  • 2.­476
  • 2.­500
  • 2.­506
  • 2.­508
  • 2.­552
  • 2.­562-563
  • 2.­595
  • 3.­111
  • 3.­119
  • 4.­15
  • 4.­34
  • 4.­45
  • 4.­51
  • 5.­146
  • 5.­225
  • 5.­383
  • 5.­412
  • 5.­421
  • 5.­442-445
  • 5.­477
  • 5.­486
  • 5.­488
  • 5.­501
  • 6.­100
  • 6.­117
  • 6.­151
  • 6.­202
  • 6.­204
  • 6.­206-208
  • 6.­212
  • 6.­219
  • 7.­104
  • 7.­284
  • 8.­18
  • 8.­31
  • 8.­84
  • 8.­86-87
  • 8.­90
  • 8.­108
  • 8.­173
  • 8.­254
  • 8.­263
  • 8.­268
  • 8.­278-280
  • 8.­308
  • 8.­312
  • 8.­314-315
  • 8.­337
  • 8.­364-365
  • 8.­373
  • 8.­399
  • 9.­68
  • 10.­130-131
  • 10.­170-171
  • 10.­226-228
  • 10.­256
  • 10.­264
  • 11.­8
  • 11.­25
  • 11.­123
  • 11.­176
  • 12.­5
  • 12.­7
  • 12.­13
  • 12.­373
  • 12.­390
  • 12.­401
  • 12.­411
  • 12.­422
  • 12.­433
  • 12.­444
  • 12.­455
  • 12.­466
  • 12.­477
  • 12.­488
  • 12.­499
  • 12.­510
  • 12.­521
  • 12.­532
  • 12.­543
  • 12.­554
  • 12.­569
  • 12.­582
  • 12.­595-596
  • 12.­610
  • 12.­625
  • 12.­627
  • 12.­639
  • 12.­652
  • 12.­661
  • 13.­9
  • 13.­166
  • 13.­184
  • 13.­207
  • 13.­217
  • 13.­220
  • 13.­323
  • 14.­71
  • 14.­214
  • 14.­248
  • 15.­110
  • 15.­121
  • 15.­123
  • 15.­125
  • 15.­127-144
  • 16.­15
  • 16.­32
  • 16.­48
  • 16.­67
  • 16.­229
  • 16.­265
  • 16.­270
  • 17.­1-2
  • 17.­7
  • 17.­19
  • 17.­84
  • 17.­98
  • 17.­104
  • 18.­17
  • 18.­24
  • 18.­39-40
  • 18.­61
  • 19.­4
  • 19.­12
  • 19.­15
  • 21.­1-2
  • 21.­12-13
  • 21.­24-27
  • 21.­29
  • 21.­44
  • 21.­57-58
  • 22.­29
  • 22.­43
  • 22.­50
  • 22.­54
  • 22.­66
  • 23.­3
  • 23.­14
  • 23.­19
  • 23.­21
  • 23.­24
  • 23.­29
  • 23.­31
  • 23.­34
  • 23.­39
  • 23.­41
  • 23.­44
  • 23.­46
  • 23.­49
  • 23.­54
  • 23.­59
  • 23.­64
  • 23.­69
  • 23.­74
  • 23.­79
  • 23.­84
  • 23.­89
  • 23.­94
  • 23.­99
  • 23.­104
  • 23.­109
  • 23.­114
  • 23.­466-467
  • 23.­469-471
  • 24.­6-7
  • 24.­10
  • 24.­12
  • 24.­15
  • 24.­17-18
  • 24.­26-27
  • 24.­36
  • 24.­38
  • 24.­40
  • 24.­42
  • 24.­44-45
  • 24.­70
  • 24.­75
  • 25.­4
  • 25.­27
  • 25.­143
  • 25.­155
  • 25.­172-175
  • 25.­177-181
  • 25.­184
  • 25.­197
  • 25.­213
  • 25.­228
  • 25.­244
  • 26.­26
  • 26.­150
  • 26.­163
  • 26.­266
  • 26.­286
  • 26.­300
  • 26.­314
  • 26.­328
  • 26.­342
  • 26.­356
  • 26.­370
  • 26.­384
  • 26.­398
  • 26.­412
  • 26.­426
  • 26.­440
  • 26.­454
  • 26.­468
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­435-436
  • 27.­663
  • 27.­665
  • 27.­669-671
  • 27.­679
  • 28.­103
  • 28.­120
  • 28.­137
  • 28.­152
  • 28.­156
  • 28.­272
  • 28.­386-388
  • 28.­399
  • n.­599
  • n.­625
  • g.­33
  • g.­34
  • g.­35
  • g.­196
  • g.­199
  • g.­200
  • g.­201
  • g.­202
  • g.­203
  • g.­204
  • g.­593
  • g.­834
  • g.­865
  • g.­866
  • g.­867
  • g.­868
  • g.­911
  • g.­980
  • g.­981
  • g.­985
  • g.­986
g.­214

eighteen emptinesses

Wylie:
  • stong pa nyid bcwo brgyad
  • stong nyid bcwo brgyad
Tibetan:
  • སྟོང་པ་ཉིད་བཅྭོ་བརྒྱད།
  • སྟོང་ཉིད་བཅྭོ་བརྒྱད།
Sanskrit:
  • aṣṭa­daśa­śūnyatā

The eighteen emptinesses are listed here as: (1) emptiness of internal phenomena, (2) emptiness of external phenomena, (3) emptiness of external and internal phenomena, (4) emptiness of emptiness, (5) emptiness of great extent, (6) emptiness of ultimate reality, (7) emptiness of conditioned phenomena, (8) emptiness of unconditioned phenomena, (9) emptiness of the unlimited, (10) emptiness of that which has neither beginning nor end, (11) emptiness of nonexclusion, (12) emptiness of inherent nature, (13) emptiness of intrinsic defining characteristics, (14) emptiness of all phenomena, (15) emptiness of that which cannot be apprehended, (16) emptiness of nonentities, (17) emptiness of essential nature, and (18) emptiness of an essential nature of nonentities. See also The Long Explanation (Toh 3808), 4.­103–4.­161, for an explanation of each of the emptinesses.

Located in 22 passages in the translation:

  • 8.­314-315
  • n.­429
  • g.­225
  • g.­226
  • g.­227
  • g.­228
  • g.­229
  • g.­230
  • g.­231
  • g.­232
  • g.­233
  • g.­234
  • g.­235
  • g.­236
  • g.­237
  • g.­238
  • g.­239
  • g.­240
  • g.­241
  • g.­242
  • g.­834
g.­215

eighteen sensory elements

Wylie:
  • khams bcwo brgyad
Tibetan:
  • ཁམས་བཅྭོ་བརྒྱད།
Sanskrit:
  • aṣṭadaśadhātu

The eighteen sensory elements, which appear in statements throughout the text either as just the name of the set or as a complete list, comprise (1) the sensory element of the eyes, (2) the sensory element of sights, and (3) the sensory element of visual consciousness; (4) the sensory element of the ears, (5) the sensory element of sounds, and (6) the sensory element of auditory consciousness; (7) the sensory element of the nose, (8) the sensory element of odors, and (9) the sensory element of olfactory consciousness; (10) the sensory element of the tongue, (11) the sensory element of tastes, and (12) the sensory element of gustatory consciousness; (13) the sensory element of the body, (14) the sensory element of touch, and (15) the sensory element of tactile consciousness; and (16) the sensory element of the mental faculty, (17) the sensory element of mental phenomena, and (18) the sensory element of mental consciousness.

Located in 24 passages in the translation:

  • 8.­80
  • 8.­85
  • n.­301
  • g.­143
  • g.­555
  • g.­754
  • g.­755
  • g.­757
  • g.­758
  • g.­759
  • g.­760
  • g.­761
  • g.­762
  • g.­763
  • g.­764
  • g.­765
  • g.­766
  • g.­767
  • g.­768
  • g.­769
  • g.­770
  • g.­771
  • g.­772
  • g.­773
g.­216

eighth level

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

Name of the third of the ten levels traversed by all practitioners, from the state of an ordinary person up to buddhahood, distinct from the ten bodhisattva levels. See “ten levels.”

Definition from the 84000 Glossary of Terms:

A person who is “eight steps” away in the arc of their development from becoming an arhat (Tib. dgra bcom pa). Specifically, this term refers to one who is on the cusp of becoming a stream enterer (Skt. srotaāpanna; Tib. rgyun du zhugs pa), and it is the first and lowest stage in a list of eight stages or classes of a noble person (Skt. āryapudgala). The person at this lowest stage in the sequence is still on the path of seeing (Skt. darśanamārga; Tib. mthong lam) and then enters the path of cultivation (Skt. bhāvanāmārga; Tib. sgom lam) upon attaining the next stage, that of a stream enterer (stage seven). From there they progress through the remaining stages of the śrāvaka path, becoming in turn a once-returner (stages six and five), a non-returner (stages four and three), and an arhat (stages two and one). This same “eighth stage” also appears in a set of ten stages (Skt. daśabhūmi; Tib. sa bcu) found in Mahāyāna sources, where it is the third out of the ten. Not to be confused with the ten stages of the bodhisattva’s path, these ten stages mark the progress of one who sequentially follows the paths of a śrāvaka, pratyekabuddha, and then bodhisattva on their way to complete buddhahood. In this set of ten stages a person “on the eighth stage” is similarly one who is on the cusp of becoming a stream enterer.

Located in 31 passages in the translation:

  • 10.­10-11
  • 10.­131
  • 10.­270-271
  • 10.­279
  • 10.­282
  • 11.­26-27
  • 11.­53
  • 11.­101-102
  • 12.­296-308
  • 14.­208
  • 14.­216
  • 23.­255
  • n.­93
  • n.­565
  • g.­856
g.­219

elder

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

A monk of seniority within the assembly of the śrāvakas.

Located in 37 passages in the translation:

  • 12.­1
  • 13.­277
  • 14.­75
  • 14.­96
  • 14.­240
  • 15.­1
  • 16.­1-3
  • 16.­5-6
  • 16.­18-35
  • 16.­50
  • 16.­170
  • 16.­240
  • 24.­1
  • 24.­16
  • 28.­411
  • g.­691
  • g.­825
g.­220

elevated by phenomena

Wylie:
  • chos kyis ’phags pa
Tibetan:
  • ཆོས་ཀྱིས་འཕགས་པ།
Sanskrit:
  • dharmodgata

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­485
  • 11.­6
g.­221

eleven knowledges

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

These, as listed in 2.­10–2.­11, are (1) knowledge of suffering, (2) knowledge of the origin of suffering, (3) knowledge of the cessation of suffering, (4) knowledge of the path, (5) knowledge of the extinction of contaminants, (6) knowledge that contaminants will not arise again, (7) knowledge of phenomena, (8) knowledge of nonduality, (9) knowledge of the conventional, (10) knowledge of mastery, and (11) knowledge in accord with sound.

Located in 13 passages in the translation:

  • 9.­32
  • n.­499
  • g.­442
  • g.­445
  • g.­446
  • g.­447
  • g.­448
  • g.­450
  • g.­451
  • g.­452
  • g.­453
  • g.­454
  • g.­455
g.­222

empathetic joy

Wylie:
  • dga’ ba
Tibetan:
  • དགའ་བ།
Sanskrit:
  • muditā

Third of the four immeasurable attitudes.

Located in 24 passages in the translation:

  • 2.­486-488
  • 2.­490
  • 2.­492
  • 4.­16
  • 5.­123
  • 8.­221-226
  • 8.­228
  • 8.­236
  • 8.­238
  • 9.­47
  • 10.­17
  • 16.­199
  • 16.­213
  • 16.­261
  • 17.­63
  • 19.­18
  • g.­342
g.­223

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 1,074 passages in the translation:

  • 1.­2
  • 2.­5
  • 2.­75
  • 2.­191
  • 2.­196
  • 2.­198
  • 2.­220
  • 2.­223
  • 2.­225
  • 2.­227-231
  • 2.­238-240
  • 2.­254
  • 2.­256-257
  • 2.­273
  • 2.­277
  • 2.­297
  • 2.­311
  • 2.­321
  • 2.­331
  • 2.­341
  • 2.­351
  • 2.­361
  • 2.­370
  • 2.­381
  • 2.­392
  • 2.­402
  • 2.­404
  • 2.­415
  • 2.­426
  • 2.­432
  • 2.­435
  • 2.­463-467
  • 2.­469
  • 2.­473
  • 2.­475
  • 2.­494
  • 2.­506
  • 2.­552
  • 2.­561
  • 2.­575
  • 3.­107
  • 3.­109
  • 3.­119
  • 4.­13
  • 4.­21
  • 4.­34
  • 4.­45
  • 4.­51
  • 5.­117
  • 5.­188
  • 5.­191
  • 5.­193-199
  • 5.­201-274
  • 5.­375
  • 5.­400-414
  • 5.­421
  • 5.­437-438
  • 5.­442-445
  • 5.­460
  • 5.­462
  • 5.­477
  • 5.­482
  • 5.­484-486
  • 5.­488
  • 5.­498
  • 5.­500
  • 6.­92
  • 6.­115
  • 6.­132
  • 6.­134
  • 6.­136-152
  • 6.­174-176
  • 6.­184
  • 6.­190-194
  • 6.­199
  • 6.­201-204
  • 6.­206-208
  • 6.­212
  • 6.­218
  • 7.­4
  • 7.­95
  • 7.­117
  • 7.­143
  • 7.­186
  • 7.­276
  • 7.­288-341
  • 7.­356
  • 7.­359
  • 7.­372
  • 8.­17
  • 8.­30
  • 8.­45
  • 8.­47
  • 8.­60
  • 8.­81
  • 8.­86-87
  • 8.­90
  • 8.­108
  • 8.­112-115
  • 8.­120-121
  • 8.­131
  • 8.­141
  • 8.­151
  • 8.­161
  • 8.­173
  • 8.­186
  • 8.­217
  • 8.­236-237
  • 8.­243
  • 8.­254
  • 8.­262
  • 8.­268
  • 8.­278-280
  • 8.­308
  • 8.­312
  • 8.­314-316
  • 8.­323
  • 8.­337
  • 8.­362-363
  • 8.­373-374
  • 8.­389
  • 8.­399
  • 8.­405-406
  • 9.­31
  • 10.­8-9
  • 10.­83-85
  • 10.­131
  • 10.­134-135
  • 10.­137-138
  • 10.­140-141
  • 10.­143-144
  • 10.­146-147
  • 10.­149-150
  • 10.­159
  • 10.­164-166
  • 10.­180-181
  • 10.­193
  • 10.­196
  • 10.­199
  • 10.­202
  • 10.­205
  • 10.­208
  • 10.­219
  • 10.­223-225
  • 10.­256
  • 10.­263
  • 10.­285
  • 11.­8
  • 11.­22
  • 11.­24
  • 11.­97-98
  • 11.­122
  • 11.­130
  • 11.­132-134
  • 11.­167
  • 12.­5
  • 12.­7
  • 12.­12
  • 12.­25-131
  • 12.­133-231
  • 12.­233-247
  • 12.­269
  • 12.­273
  • 12.­364
  • 12.­390
  • 12.­401
  • 12.­411
  • 12.­422
  • 12.­433
  • 12.­444
  • 12.­455
  • 12.­466
  • 12.­477
  • 12.­488
  • 12.­499
  • 12.­510
  • 12.­521
  • 12.­530
  • 12.­532
  • 12.­543
  • 12.­554
  • 12.­569
  • 12.­582
  • 12.­595-596
  • 12.­610
  • 12.­625
  • 12.­627
  • 12.­639
  • 12.­652
  • 12.­661
  • 13.­9
  • 13.­15
  • 13.­109
  • 13.­131-132
  • 13.­145
  • 13.­157
  • 13.­165
  • 13.­174-175
  • 13.­184
  • 13.­197
  • 13.­207
  • 13.­215
  • 13.­217
  • 13.­220
  • 13.­246
  • 13.­260
  • 13.­274
  • 13.­291
  • 13.­294
  • 13.­323
  • 13.­328-342
  • 14.­57-68
  • 14.­71
  • 14.­81-95
  • 14.­97-98
  • 14.­189
  • 14.­223
  • 14.­228-229
  • 14.­247-248
  • 15.­11
  • 15.­18
  • 15.­25
  • 15.­32
  • 15.­39
  • 15.­46
  • 15.­53
  • 15.­60
  • 15.­67
  • 15.­74
  • 15.­81-82
  • 15.­88-119
  • 15.­121
  • 15.­123-144
  • 16.­15
  • 16.­32
  • 16.­48
  • 16.­50
  • 16.­57-73
  • 16.­79
  • 16.­81
  • 16.­97
  • 16.­115
  • 16.­117
  • 16.­129
  • 16.­131
  • 16.­139
  • 16.­141
  • 16.­153
  • 16.­155
  • 16.­166
  • 16.­168
  • 16.­185
  • 16.­197
  • 16.­199
  • 16.­213
  • 16.­225
  • 16.­227
  • 16.­229
  • 16.­241-242
  • 16.­244-246
  • 16.­248
  • 16.­250-259
  • 17.­1-3
  • 17.­13
  • 17.­19
  • 17.­76
  • 17.­97
  • 17.­103
  • 18.­5
  • 18.­17
  • 18.­24
  • 18.­39-40
  • 18.­44
  • 18.­61
  • 19.­2
  • 19.­4
  • 19.­6
  • 19.­12-15
  • 19.­19
  • 21.­1-2
  • 21.­12-13
  • 21.­21
  • 21.­24-27
  • 21.­29
  • 21.­44
  • 21.­57-58
  • 22.­4-5
  • 22.­17
  • 22.­43
  • 22.­50
  • 22.­54
  • 22.­61
  • 22.­66
  • 23.­3
  • 23.­14
  • 23.­16
  • 23.­19
  • 23.­21
  • 23.­24
  • 23.­26
  • 23.­29
  • 23.­31
  • 23.­34
  • 23.­36
  • 23.­39
  • 23.­41
  • 23.­44
  • 23.­46
  • 23.­49
  • 23.­51
  • 23.­54
  • 23.­56
  • 23.­59
  • 23.­61
  • 23.­64
  • 23.­66
  • 23.­69
  • 23.­71
  • 23.­74
  • 23.­76
  • 23.­79
  • 23.­81
  • 23.­84
  • 23.­86
  • 23.­89
  • 23.­91
  • 23.­94
  • 23.­96
  • 23.­99
  • 23.­101
  • 23.­104
  • 23.­106
  • 23.­109
  • 23.­111
  • 23.­114
  • 23.­116
  • 23.­121
  • 23.­238
  • 23.­351
  • 23.­466-467
  • 23.­469-471
  • 24.­2
  • 24.­6-7
  • 24.­10
  • 24.­12
  • 24.­15
  • 24.­17-18
  • 24.­26-27
  • 24.­36
  • 24.­38
  • 24.­40
  • 24.­42
  • 24.­44-45
  • 24.­70
  • 24.­75
  • 25.­1
  • 25.­4
  • 25.­18
  • 25.­27
  • 25.­118
  • 25.­143
  • 25.­155
  • 25.­168
  • 25.­171-175
  • 25.­177-184
  • 25.­196
  • 25.­211
  • 25.­227
  • 25.­242
  • 25.­257
  • 25.­261-270
  • 26.­4
  • 26.­26
  • 26.­43
  • 26.­136
  • 26.­150
  • 26.­162
  • 26.­241
  • 26.­255
  • 26.­283
  • 26.­285
  • 26.­299
  • 26.­313
  • 26.­327
  • 26.­341
  • 26.­355
  • 26.­369
  • 26.­383
  • 26.­397
  • 26.­411
  • 26.­423
  • 26.­425
  • 26.­439
  • 26.­453
  • 26.­467
  • 26.­481
  • 26.­493
  • 26.­495
  • 26.­509
  • 26.­523
  • 26.­528
  • 26.­530
  • 26.­754-759
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­207-208
  • 27.­417-418
  • 27.­612
  • 27.­633-634
  • 27.­663
  • 27.­665
  • 27.­667
  • 27.­669-671
  • 27.­679
  • 28.­2
  • 28.­94
  • 28.­119
  • 28.­136
  • 28.­151
  • 28.­156
  • 28.­263
  • 28.­351
  • 28.­371
  • 28.­384
  • 28.­386-388
  • 28.­407
  • 28.­416-417
  • n.­167
  • n.­187
  • n.­189
  • n.­191
  • n.­199
  • n.­206
  • n.­210
  • n.­292
  • n.­345
  • n.­413
  • n.­434-435
  • n.­827
  • g.­9
  • g.­36
  • g.­214
  • g.­777
  • g.­783
  • g.­825
  • g.­875
  • g.­879
  • g.­881
  • g.­882
  • g.­893
  • g.­911
  • g.­975
g.­224

emptiness as a gateway to liberation

Wylie:
  • rnam par thar pa’i sgo stong pa nyid
Tibetan:
  • རྣམ་པར་ཐར་པའི་སྒོ་སྟོང་པ་ཉིད།
Sanskrit:
  • śūnyatā­vimokṣa­mukha

First of the three gateways to liberation.

Located in 1 passage in the translation:

  • g.­879
g.­225

emptiness of all phenomena

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

The fourteenth of the eighteen emptinesses.

Located in 558 passages in the translation:

  • 2.­38
  • 2.­223
  • 2.­225
  • 2.­231
  • 2.­253
  • 2.­270
  • 2.­295
  • 2.­309
  • 2.­319
  • 2.­329
  • 2.­339
  • 2.­349
  • 2.­359
  • 2.­368
  • 2.­379
  • 2.­390
  • 2.­402
  • 2.­413
  • 2.­424
  • 2.­431
  • 2.­552
  • 2.­559
  • 2.­633
  • 3.­107
  • 3.­117
  • 4.­11
  • 4.­32
  • 4.­34
  • 4.­44
  • 4.­50
  • 5.­104
  • 5.­188
  • 5.­355
  • 5.­409
  • 5.­415
  • 5.­420
  • 5.­437
  • 5.­442
  • 5.­445
  • 5.­449-464
  • 5.­476
  • 5.­482
  • 5.­484
  • 5.­486
  • 5.­488
  • 5.­498
  • 6.­73
  • 6.­112
  • 6.­132
  • 6.­148
  • 6.­189-203
  • 6.­206-208
  • 6.­212
  • 6.­216
  • 6.­220
  • 7.­2
  • 7.­76
  • 7.­115
  • 7.­143-149
  • 7.­186
  • 7.­254-262
  • 7.­288-314
  • 7.­316-340
  • 7.­354
  • 7.­370
  • 8.­15
  • 8.­28
  • 8.­45
  • 8.­58
  • 8.­84
  • 8.­107
  • 8.­113-115
  • 8.­120-121
  • 8.­129
  • 8.­139
  • 8.­149
  • 8.­159
  • 8.­170
  • 8.­244
  • 8.­260
  • 8.­268
  • 8.­306
  • 8.­310
  • 8.­321
  • 8.­335
  • 8.­358-359
  • 8.­373-374
  • 8.­385
  • 8.­398
  • 10.­131
  • 10.­158
  • 10.­160
  • 10.­217-219
  • 10.­254
  • 10.­261
  • 10.­272-281
  • 10.­283-285
  • 11.­7
  • 11.­22
  • 11.­93-94
  • 11.­120
  • 11.­148
  • 12.­5
  • 12.­7
  • 12.­10
  • 12.­96
  • 12.­204
  • 12.­242
  • 12.­270-275
  • 12.­345
  • 12.­388
  • 12.­399
  • 12.­409
  • 12.­420
  • 12.­431
  • 12.­442
  • 12.­453
  • 12.­464
  • 12.­475
  • 12.­486
  • 12.­497
  • 12.­508
  • 12.­519
  • 12.­530
  • 12.­541
  • 12.­552
  • 12.­567
  • 12.­580
  • 12.­593
  • 12.­596
  • 12.­608
  • 12.­623
  • 12.­627
  • 12.­637
  • 12.­650
  • 12.­659
  • 13.­7
  • 13.­13
  • 13.­90
  • 13.­131
  • 13.­143
  • 13.­156
  • 13.­164
  • 13.­174
  • 13.­182
  • 13.­195
  • 13.­205
  • 13.­215
  • 13.­220
  • 13.­244
  • 13.­258
  • 13.­272
  • 13.­289
  • 13.­294
  • 13.­321
  • 13.­339
  • 14.­90
  • 14.­97-98
  • 14.­170
  • 14.­222
  • 14.­228-229
  • 14.­246
  • 14.­248
  • 15.­9
  • 15.­81-87
  • 15.­121
  • 15.­123-144
  • 16.­14
  • 16.­30
  • 16.­46
  • 16.­50
  • 16.­55
  • 16.­62
  • 16.­66-73
  • 16.­79
  • 16.­95
  • 16.­115
  • 16.­129
  • 16.­139
  • 16.­153
  • 16.­166
  • 16.­183
  • 16.­197
  • 16.­211
  • 16.­225
  • 16.­229
  • 16.­241-242
  • 16.­244-246
  • 16.­248
  • 16.­255
  • 16.­263
  • 16.­265
  • 16.­270
  • 17.­1-2
  • 17.­13
  • 17.­17
  • 17.­49
  • 18.­5
  • 18.­17
  • 18.­24
  • 18.­39-40
  • 18.­42
  • 18.­61
  • 19.­2
  • 19.­4
  • 19.­6
  • 19.­12-13
  • 19.­15
  • 21.­1
  • 21.­12-13
  • 21.­19
  • 21.­25
  • 21.­29
  • 21.­40
  • 21.­44
  • 21.­57-58
  • 22.­4-5
  • 22.­16
  • 22.­41
  • 22.­50
  • 22.­54
  • 22.­61
  • 22.­66
  • 23.­3
  • 23.­14
  • 23.­16
  • 23.­19
  • 23.­21
  • 23.­24
  • 23.­26
  • 23.­29
  • 23.­31
  • 23.­34
  • 23.­36
  • 23.­39
  • 23.­41
  • 23.­44
  • 23.­46
  • 23.­49
  • 23.­51
  • 23.­54
  • 23.­56
  • 23.­59
  • 23.­61
  • 23.­64
  • 23.­66
  • 23.­69
  • 23.­71
  • 23.­74
  • 23.­76
  • 23.­79
  • 23.­81
  • 23.­84
  • 23.­86
  • 23.­89
  • 23.­91
  • 23.­94
  • 23.­96
  • 23.­99
  • 23.­101
  • 23.­104
  • 23.­106
  • 23.­109
  • 23.­111
  • 23.­114
  • 23.­116
  • 23.­119
  • 23.­219
  • 23.­332
  • 23.­466-467
  • 23.­469-471
  • 24.­6-7
  • 24.­10
  • 24.­12
  • 24.­15
  • 24.­17-18
  • 24.­26-27
  • 24.­40
  • 24.­42
  • 24.­44-45
  • 24.­70
  • 24.­75
  • 25.­4
  • 25.­16
  • 25.­25
  • 25.­99
  • 25.­143
  • 25.­153
  • 25.­166
  • 25.­171-175
  • 25.­177-184
  • 25.­194
  • 25.­209
  • 25.­225
  • 25.­240
  • 25.­255
  • 25.­261-270
  • 26.­4
  • 26.­26
  • 26.­41
  • 26.­117
  • 26.­150
  • 26.­160
  • 26.­236
  • 26.­283
  • 26.­297
  • 26.­311
  • 26.­325
  • 26.­339
  • 26.­353
  • 26.­367
  • 26.­381
  • 26.­395
  • 26.­409
  • 26.­423
  • 26.­437
  • 26.­451
  • 26.­465
  • 26.­479
  • 26.­493
  • 26.­507
  • 26.­521
  • 26.­528
  • 26.­640-645
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­169-170
  • 27.­379-380
  • 27.­595-596
  • 27.­663
  • 27.­665
  • 27.­667
  • 27.­669-671
  • 27.­679
  • 28.­2
  • 28.­75
  • 28.­116
  • 28.­133
  • 28.­148
  • 28.­156
  • 28.­244
  • 28.­352
  • 28.­384
  • 28.­386-388
  • 28.­399
  • 28.­406
  • 28.­414
  • n.­189
  • n.­199
  • n.­435
  • g.­214
g.­226

emptiness of an essential nature of nonentities

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

The eighteenth of the eighteen emptinesses.

Located in 555 passages in the translation:

  • 2.­38
  • 2.­223
  • 2.­225
  • 2.­253
  • 2.­270
  • 2.­295
  • 2.­309
  • 2.­319
  • 2.­329
  • 2.­339
  • 2.­349
  • 2.­359
  • 2.­368
  • 2.­379
  • 2.­390
  • 2.­402
  • 2.­413
  • 2.­424
  • 2.­431
  • 2.­552
  • 2.­559
  • 2.­633
  • 3.­107
  • 3.­117
  • 4.­11
  • 4.­32
  • 4.­34
  • 4.­44
  • 4.­50
  • 5.­109
  • 5.­188
  • 5.­360
  • 5.­409
  • 5.­415
  • 5.­420
  • 5.­437
  • 5.­442
  • 5.­445
  • 5.­449-464
  • 5.­476
  • 5.­482
  • 5.­484
  • 5.­486
  • 5.­488
  • 5.­498
  • 6.­78
  • 6.­112
  • 6.­132
  • 6.­148
  • 6.­189-204
  • 6.­206-208
  • 6.­212
  • 6.­216
  • 6.­220
  • 7.­2
  • 7.­81
  • 7.­115
  • 7.­143-149
  • 7.­186
  • 7.­254-262
  • 7.­288-308
  • 7.­310-340
  • 7.­354
  • 7.­370
  • 8.­15
  • 8.­28
  • 8.­45
  • 8.­58
  • 8.­84
  • 8.­107
  • 8.­113-115
  • 8.­120-121
  • 8.­129
  • 8.­139
  • 8.­149
  • 8.­159
  • 8.­170
  • 8.­244
  • 8.­253
  • 8.­260
  • 8.­306
  • 8.­310
  • 8.­321
  • 8.­335
  • 8.­358-359
  • 8.­373-374
  • 8.­385
  • 8.­401
  • 10.­131
  • 10.­158-160
  • 10.­217-219
  • 10.­254
  • 10.­261
  • 10.­272-281
  • 10.­283-285
  • 11.­7
  • 11.­22
  • 11.­93-94
  • 11.­120
  • 11.­153
  • 12.­5
  • 12.­7
  • 12.­10
  • 12.­101
  • 12.­209
  • 12.­242
  • 12.­275
  • 12.­350
  • 12.­388
  • 12.­399
  • 12.­409
  • 12.­420
  • 12.­431
  • 12.­442
  • 12.­453
  • 12.­464
  • 12.­475
  • 12.­486
  • 12.­497
  • 12.­508
  • 12.­519
  • 12.­530
  • 12.­541
  • 12.­552
  • 12.­567
  • 12.­580
  • 12.­593
  • 12.­596
  • 12.­608
  • 12.­623
  • 12.­627
  • 12.­637
  • 12.­650
  • 12.­659
  • 13.­7
  • 13.­13
  • 13.­95
  • 13.­131
  • 13.­143
  • 13.­156
  • 13.­164
  • 13.­174
  • 13.­182
  • 13.­195
  • 13.­205
  • 13.­215
  • 13.­220
  • 13.­244
  • 13.­258
  • 13.­272
  • 13.­289
  • 13.­294
  • 13.­321
  • 13.­339
  • 14.­90
  • 14.­97-98
  • 14.­175
  • 14.­222
  • 14.­228-229
  • 14.­246
  • 14.­248
  • 15.­9
  • 15.­81-87
  • 15.­121
  • 15.­123-125
  • 15.­127-144
  • 16.­14
  • 16.­30
  • 16.­46
  • 16.­50
  • 16.­55
  • 16.­62
  • 16.­66-73
  • 16.­79
  • 16.­95
  • 16.­115
  • 16.­129
  • 16.­139
  • 16.­153
  • 16.­166
  • 16.­183
  • 16.­197
  • 16.­211
  • 16.­225
  • 16.­229
  • 16.­241-242
  • 16.­244-246
  • 16.­248
  • 16.­255
  • 16.­263
  • 16.­265
  • 16.­270
  • 17.­1-3
  • 17.­13
  • 17.­17
  • 17.­54
  • 18.­5
  • 18.­17
  • 18.­24
  • 18.­39-40
  • 18.­42
  • 18.­61
  • 19.­2
  • 19.­4
  • 19.­6
  • 19.­12-13
  • 19.­15
  • 21.­1
  • 21.­12-13
  • 21.­19
  • 21.­25
  • 21.­29
  • 21.­40
  • 21.­44
  • 21.­57-58
  • 22.­4-5
  • 22.­16
  • 22.­41
  • 22.­50
  • 22.­54
  • 22.­61
  • 22.­66
  • 23.­3
  • 23.­14
  • 23.­16
  • 23.­19
  • 23.­21
  • 23.­24
  • 23.­26
  • 23.­29
  • 23.­31
  • 23.­34
  • 23.­36
  • 23.­39
  • 23.­44
  • 23.­46
  • 23.­49
  • 23.­51
  • 23.­54
  • 23.­56
  • 23.­59
  • 23.­61
  • 23.­64
  • 23.­66
  • 23.­69
  • 23.­71
  • 23.­74
  • 23.­76
  • 23.­79
  • 23.­81
  • 23.­84
  • 23.­86
  • 23.­89
  • 23.­91
  • 23.­94
  • 23.­96
  • 23.­99
  • 23.­101
  • 23.­104
  • 23.­106
  • 23.­109
  • 23.­111
  • 23.­114
  • 23.­116
  • 23.­119
  • 23.­224
  • 23.­337
  • 23.­466-467
  • 23.­469-471
  • 24.­6-7
  • 24.­10
  • 24.­12
  • 24.­15
  • 24.­17-18
  • 24.­26-27
  • 24.­40
  • 24.­42
  • 24.­44-45
  • 24.­70
  • 24.­75
  • 25.­1
  • 25.­4
  • 25.­16
  • 25.­25
  • 25.­104
  • 25.­143
  • 25.­153
  • 25.­166
  • 25.­171-175
  • 25.­177-184
  • 25.­194
  • 25.­209
  • 25.­225
  • 25.­240
  • 25.­255
  • 25.­261-270
  • 26.­4
  • 26.­26
  • 26.­41
  • 26.­122
  • 26.­150
  • 26.­160
  • 26.­241
  • 26.­283
  • 26.­297
  • 26.­311
  • 26.­325
  • 26.­339
  • 26.­353
  • 26.­367
  • 26.­381
  • 26.­395
  • 26.­409
  • 26.­423
  • 26.­437
  • 26.­451
  • 26.­465
  • 26.­479
  • 26.­493
  • 26.­507
  • 26.­521
  • 26.­528-529
  • 26.­670-675
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­179-180
  • 27.­389-390
  • 27.­605-606
  • 27.­663
  • 27.­665
  • 27.­667
  • 27.­669-671
  • 27.­679
  • 28.­2
  • 28.­80
  • 28.­116
  • 28.­133
  • 28.­148
  • 28.­156
  • 28.­249
  • 28.­357
  • 28.­384
  • 28.­386-388
  • 28.­399
  • 28.­406
  • 28.­411-412
  • 28.­414
  • g.­214
  • g.­834
g.­227

emptiness of both external and internal phenomena

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

Third of the eighteen emptinesses.

Located in 574 passages in the translation:

  • 2.­38
  • 2.­223
  • 2.­225
  • 2.­253
  • 2.­270
  • 2.­295
  • 2.­309
  • 2.­319
  • 2.­329
  • 2.­339
  • 2.­349
  • 2.­359
  • 2.­368
  • 2.­379
  • 2.­390
  • 2.­402
  • 2.­413
  • 2.­424
  • 2.­431
  • 2.­552
  • 2.­559
  • 3.­107
  • 3.­117
  • 4.­11
  • 4.­32
  • 4.­34
  • 4.­44
  • 4.­50
  • 5.­94
  • 5.­188
  • 5.­345
  • 5.­409
  • 5.­415
  • 5.­420
  • 5.­437
  • 5.­442
  • 5.­445
  • 5.­449-464
  • 5.­476
  • 5.­482
  • 5.­484
  • 5.­486
  • 5.­488
  • 5.­498
  • 6.­63
  • 6.­112
  • 6.­132
  • 6.­148
  • 6.­189-204
  • 6.­206-208
  • 6.­212
  • 6.­216
  • 6.­220
  • 7.­2
  • 7.­66
  • 7.­115
  • 7.­143-149
  • 7.­186
  • 7.­254-262
  • 7.­288-340
  • 7.­354
  • 7.­370
  • 8.­15
  • 8.­28
  • 8.­45
  • 8.­58
  • 8.­84
  • 8.­107
  • 8.­113-115
  • 8.­120-121
  • 8.­129
  • 8.­139
  • 8.­149
  • 8.­159
  • 8.­170
  • 8.­244
  • 8.­253
  • 8.­260
  • 8.­268
  • 8.­306
  • 8.­310
  • 8.­321
  • 8.­335
  • 8.­358-359
  • 8.­373-374
  • 8.­385
  • 8.­388
  • 10.­131
  • 10.­158-160
  • 10.­217-219
  • 10.­254
  • 10.­261
  • 10.­272-281
  • 10.­283-285
  • 11.­7
  • 11.­22
  • 11.­93-94
  • 11.­120
  • 11.­138
  • 12.­5
  • 12.­7
  • 12.­10
  • 12.­86
  • 12.­194
  • 12.­242
  • 12.­260-275
  • 12.­335
  • 12.­388
  • 12.­399
  • 12.­409
  • 12.­420
  • 12.­431
  • 12.­442
  • 12.­453
  • 12.­464
  • 12.­475
  • 12.­486
  • 12.­497
  • 12.­508
  • 12.­519
  • 12.­541
  • 12.­552
  • 12.­567
  • 12.­580
  • 12.­593
  • 12.­596
  • 12.­608
  • 12.­623
  • 12.­627
  • 12.­637
  • 12.­650
  • 12.­659
  • 13.­7
  • 13.­13
  • 13.­80
  • 13.­131
  • 13.­143
  • 13.­156
  • 13.­164
  • 13.­174
  • 13.­182
  • 13.­195
  • 13.­205
  • 13.­215
  • 13.­220
  • 13.­244
  • 13.­258
  • 13.­272
  • 13.­289
  • 13.­294
  • 13.­321
  • 13.­339
  • 14.­90
  • 14.­97-98
  • 14.­160
  • 14.­222
  • 14.­228-229
  • 14.­246
  • 14.­248
  • 15.­9
  • 15.­81-87
  • 15.­121
  • 15.­123-144
  • 16.­14
  • 16.­30
  • 16.­46
  • 16.­50
  • 16.­55
  • 16.­62
  • 16.­66-81
  • 16.­95
  • 16.­115
  • 16.­129
  • 16.­139
  • 16.­153
  • 16.­166
  • 16.­183
  • 16.­197
  • 16.­211
  • 16.­225
  • 16.­229
  • 16.­241-242
  • 16.­244-246
  • 16.­248
  • 16.­255
  • 16.­263
  • 16.­265
  • 16.­270
  • 17.­1-3
  • 17.­13
  • 17.­17
  • 17.­39
  • 18.­5
  • 18.­17
  • 18.­24
  • 18.­39-40
  • 18.­42
  • 18.­61
  • 19.­2
  • 19.­4
  • 19.­6
  • 19.­12-13
  • 19.­15
  • 21.­1
  • 21.­12-13
  • 21.­19
  • 21.­25
  • 21.­29
  • 21.­40
  • 21.­44
  • 21.­57-58
  • 22.­4-5
  • 22.­16
  • 22.­41
  • 22.­50
  • 22.­54
  • 22.­61
  • 22.­66
  • 23.­3
  • 23.­14
  • 23.­16
  • 23.­19
  • 23.­21
  • 23.­24
  • 23.­26
  • 23.­29
  • 23.­31
  • 23.­34
  • 23.­36
  • 23.­39
  • 23.­41
  • 23.­44
  • 23.­46
  • 23.­49
  • 23.­51
  • 23.­54
  • 23.­56
  • 23.­59
  • 23.­61
  • 23.­64
  • 23.­66
  • 23.­69
  • 23.­71
  • 23.­74
  • 23.­76
  • 23.­79
  • 23.­81
  • 23.­84
  • 23.­86
  • 23.­89
  • 23.­91
  • 23.­94
  • 23.­96
  • 23.­99
  • 23.­101
  • 23.­104
  • 23.­106
  • 23.­109
  • 23.­111
  • 23.­114
  • 23.­116
  • 23.­119
  • 23.­209
  • 23.­322
  • 23.­466-467
  • 23.­469-471
  • 24.­6-7
  • 24.­10
  • 24.­12
  • 24.­15
  • 24.­17-18
  • 24.­26-27
  • 24.­40
  • 24.­42
  • 24.­44-45
  • 24.­70
  • 24.­75
  • 25.­4
  • 25.­16
  • 25.­25
  • 25.­89
  • 25.­143
  • 25.­153
  • 25.­166
  • 25.­171-175
  • 25.­177-184
  • 25.­194
  • 25.­209
  • 25.­225
  • 25.­240
  • 25.­255
  • 25.­261-270
  • 26.­4
  • 26.­26
  • 26.­41
  • 26.­107
  • 26.­150
  • 26.­160
  • 26.­226
  • 26.­283
  • 26.­297
  • 26.­311
  • 26.­325
  • 26.­339
  • 26.­353
  • 26.­367
  • 26.­381
  • 26.­395
  • 26.­409
  • 26.­423
  • 26.­437
  • 26.­451
  • 26.­465
  • 26.­479
  • 26.­493
  • 26.­507
  • 26.­521
  • 26.­528
  • 26.­580-585
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­149-150
  • 27.­359-360
  • 27.­575-576
  • 27.­663
  • 27.­665
  • 27.­667
  • 27.­669-671
  • 27.­679
  • 28.­2
  • 28.­65
  • 28.­116
  • 28.­133
  • 28.­148
  • 28.­156
  • 28.­234
  • 28.­342
  • 28.­384
  • 28.­386-388
  • 28.­399
  • 28.­406
  • 28.­414
  • g.­214
g.­228

emptiness of conditioned phenomena

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

The seventh of the eighteen emptinesses.

Located in 560 passages in the translation:

  • 2.­38
  • 2.­223
  • 2.­225
  • 2.­253
  • 2.­270
  • 2.­295
  • 2.­309
  • 2.­319
  • 2.­329
  • 2.­339
  • 2.­349
  • 2.­359
  • 2.­368
  • 2.­379
  • 2.­390
  • 2.­402
  • 2.­413
  • 2.­424
  • 2.­431
  • 2.­552
  • 2.­559
  • 3.­107
  • 3.­117
  • 4.­11
  • 4.­32
  • 4.­34
  • 4.­44
  • 4.­50
  • 5.­98
  • 5.­188
  • 5.­349
  • 5.­409
  • 5.­415
  • 5.­420
  • 5.­437
  • 5.­442
  • 5.­445
  • 5.­449-464
  • 5.­476
  • 5.­482
  • 5.­486
  • 5.­488
  • 5.­498
  • 6.­67
  • 6.­112
  • 6.­132
  • 6.­148
  • 6.­189-204
  • 6.­206-208
  • 6.­212
  • 6.­216
  • 6.­220
  • 7.­2
  • 7.­70
  • 7.­115
  • 7.­144-149
  • 7.­186
  • 7.­254-262
  • 7.­288-340
  • 7.­354
  • 7.­370
  • 8.­15
  • 8.­28
  • 8.­45
  • 8.­58
  • 8.­84
  • 8.­107
  • 8.­113-115
  • 8.­120-121
  • 8.­129
  • 8.­139
  • 8.­149
  • 8.­159
  • 8.­170
  • 8.­244
  • 8.­253
  • 8.­260
  • 8.­268
  • 8.­306
  • 8.­310
  • 8.­321
  • 8.­335
  • 8.­358-359
  • 8.­373-374
  • 8.­385
  • 8.­392
  • 10.­131
  • 10.­158-160
  • 10.­217-219
  • 10.­254
  • 10.­261
  • 10.­272-281
  • 10.­283-285
  • 11.­7
  • 11.­22
  • 11.­93-94
  • 11.­120
  • 11.­142
  • 12.­5
  • 12.­7
  • 12.­10
  • 12.­90
  • 12.­198
  • 12.­242
  • 12.­264-275
  • 12.­339
  • 12.­388
  • 12.­399
  • 12.­409
  • 12.­420
  • 12.­431
  • 12.­442
  • 12.­453
  • 12.­464
  • 12.­475
  • 12.­486
  • 12.­497
  • 12.­508
  • 12.­519
  • 12.­530
  • 12.­541
  • 12.­552
  • 12.­567
  • 12.­580
  • 12.­593
  • 12.­596
  • 12.­608
  • 12.­623
  • 12.­627
  • 12.­637
  • 12.­650
  • 12.­659
  • 13.­7
  • 13.­13
  • 13.­84
  • 13.­131
  • 13.­143
  • 13.­156
  • 13.­164
  • 13.­174
  • 13.­182
  • 13.­195
  • 13.­205
  • 13.­220
  • 13.­244
  • 13.­258
  • 13.­272
  • 13.­289
  • 13.­294
  • 13.­321
  • 13.­339
  • 14.­90
  • 14.­97-98
  • 14.­164
  • 14.­222
  • 14.­228-229
  • 14.­246
  • 14.­248
  • 15.­9
  • 15.­81-87
  • 15.­121
  • 15.­123-135
  • 15.­137-144
  • 16.­14
  • 16.­30
  • 16.­46
  • 16.­50
  • 16.­55
  • 16.­62
  • 16.­66-73
  • 16.­79
  • 16.­95
  • 16.­115
  • 16.­129
  • 16.­139
  • 16.­153
  • 16.­166
  • 16.­183
  • 16.­197
  • 16.­211
  • 16.­225
  • 16.­229
  • 16.­241-242
  • 16.­244-246
  • 16.­248
  • 16.­255
  • 16.­263
  • 16.­265
  • 16.­270
  • 17.­1-3
  • 17.­13
  • 17.­17
  • 17.­43
  • 18.­5
  • 18.­17
  • 18.­24
  • 18.­39-40
  • 18.­42
  • 18.­61
  • 19.­2
  • 19.­4
  • 19.­6
  • 19.­12-13
  • 19.­15
  • 21.­1
  • 21.­12-13
  • 21.­19
  • 21.­25
  • 21.­29
  • 21.­40
  • 21.­44
  • 21.­57-58
  • 22.­4-5
  • 22.­16
  • 22.­41
  • 22.­50
  • 22.­54
  • 22.­61
  • 22.­66
  • 23.­3
  • 23.­14
  • 23.­16
  • 23.­19
  • 23.­21
  • 23.­24
  • 23.­26
  • 23.­29
  • 23.­31
  • 23.­34
  • 23.­36
  • 23.­39
  • 23.­41
  • 23.­44
  • 23.­46
  • 23.­49
  • 23.­51
  • 23.­54
  • 23.­56
  • 23.­59
  • 23.­61
  • 23.­64
  • 23.­66
  • 23.­69
  • 23.­71
  • 23.­74
  • 23.­76
  • 23.­79
  • 23.­81
  • 23.­84
  • 23.­86
  • 23.­89
  • 23.­91
  • 23.­94
  • 23.­96
  • 23.­99
  • 23.­101
  • 23.­104
  • 23.­106
  • 23.­109
  • 23.­111
  • 23.­114
  • 23.­116
  • 23.­119
  • 23.­213
  • 23.­326
  • 23.­466-467
  • 23.­469-471
  • 24.­6-7
  • 24.­10
  • 24.­12
  • 24.­15
  • 24.­17-18
  • 24.­26-27
  • 24.­40
  • 24.­42
  • 24.­44-45
  • 24.­70
  • 24.­75
  • 25.­4
  • 25.­16
  • 25.­25
  • 25.­93
  • 25.­143
  • 25.­153
  • 25.­166
  • 25.­171-175
  • 25.­177-184
  • 25.­194
  • 25.­209
  • 25.­225
  • 25.­240
  • 25.­255
  • 25.­261-270
  • 26.­4
  • 26.­26
  • 26.­41
  • 26.­111
  • 26.­150
  • 26.­160
  • 26.­230
  • 26.­283
  • 26.­297
  • 26.­311
  • 26.­325
  • 26.­339
  • 26.­353
  • 26.­367
  • 26.­381
  • 26.­395
  • 26.­409
  • 26.­423
  • 26.­437
  • 26.­451
  • 26.­465
  • 26.­479
  • 26.­493
  • 26.­507
  • 26.­521
  • 26.­528
  • 26.­604-609
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­157-158
  • 27.­367-368
  • 27.­583-584
  • 27.­663
  • 27.­665
  • 27.­667
  • 27.­669-671
  • 27.­679
  • 28.­2
  • 28.­69
  • 28.­116
  • 28.­133
  • 28.­148
  • 28.­156
  • 28.­238
  • 28.­346
  • 28.­384
  • 28.­386-388
  • 28.­399
  • 28.­406
  • 28.­414
  • g.­214
g.­229

emptiness of emptiness

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

Fourth of the eighteen emptinesses.

Located in 567 passages in the translation:

  • 2.­38
  • 2.­223
  • 2.­225
  • 2.­253
  • 2.­270
  • 2.­295
  • 2.­309
  • 2.­319
  • 2.­329
  • 2.­339
  • 2.­349
  • 2.­359
  • 2.­368
  • 2.­379
  • 2.­390
  • 2.­402
  • 2.­413
  • 2.­424
  • 2.­431
  • 2.­552
  • 2.­559
  • 3.­107
  • 3.­117
  • 4.­11
  • 4.­32
  • 4.­34
  • 4.­44
  • 4.­50
  • 5.­95
  • 5.­188
  • 5.­346
  • 5.­409
  • 5.­415
  • 5.­420
  • 5.­437
  • 5.­442
  • 5.­445
  • 5.­449-464
  • 5.­476
  • 5.­482
  • 5.­484
  • 5.­486
  • 5.­488
  • 5.­498
  • 6.­64
  • 6.­112
  • 6.­132
  • 6.­148
  • 6.­189-204
  • 6.­206-208
  • 6.­212
  • 6.­216
  • 6.­220
  • 7.­2
  • 7.­67
  • 7.­115
  • 7.­143-149
  • 7.­186
  • 7.­254-262
  • 7.­288-301
  • 7.­303-340
  • 7.­354
  • 7.­370
  • 8.­15
  • 8.­28
  • 8.­45
  • 8.­58
  • 8.­84
  • 8.­107
  • 8.­113-115
  • 8.­120-121
  • 8.­129
  • 8.­139
  • 8.­149
  • 8.­159
  • 8.­170
  • 8.­244
  • 8.­253
  • 8.­260
  • 8.­268
  • 8.­306
  • 8.­310
  • 8.­335
  • 8.­358-359
  • 8.­373-374
  • 8.­385
  • 8.­389
  • 10.­131
  • 10.­158-160
  • 10.­217-219
  • 10.­254
  • 10.­261
  • 10.­272-281
  • 10.­283-285
  • 11.­7
  • 11.­22
  • 11.­93-94
  • 11.­120
  • 11.­139
  • 12.­5
  • 12.­7
  • 12.­10
  • 12.­87
  • 12.­195
  • 12.­242
  • 12.­261-275
  • 12.­336
  • 12.­388
  • 12.­399
  • 12.­409
  • 12.­420
  • 12.­431
  • 12.­442
  • 12.­453
  • 12.­464
  • 12.­475
  • 12.­486
  • 12.­497
  • 12.­508
  • 12.­519
  • 12.­530
  • 12.­541
  • 12.­552
  • 12.­567
  • 12.­580
  • 12.­593
  • 12.­596
  • 12.­608
  • 12.­623
  • 12.­627
  • 12.­637
  • 12.­650
  • 12.­659
  • 13.­7
  • 13.­13
  • 13.­81
  • 13.­131
  • 13.­143
  • 13.­156
  • 13.­164
  • 13.­174
  • 13.­182
  • 13.­195
  • 13.­205
  • 13.­215
  • 13.­220
  • 13.­244
  • 13.­258
  • 13.­272
  • 13.­289
  • 13.­294
  • 13.­321
  • 13.­339
  • 13.­341
  • 14.­90
  • 14.­97-98
  • 14.­161
  • 14.­222
  • 14.­228-229
  • 14.­246
  • 14.­248
  • 15.­9
  • 15.­81-87
  • 15.­121
  • 15.­123-144
  • 16.­14
  • 16.­30
  • 16.­46
  • 16.­50
  • 16.­55
  • 16.­62
  • 16.­66-73
  • 16.­79
  • 16.­95
  • 16.­115
  • 16.­129
  • 16.­139
  • 16.­153
  • 16.­166
  • 16.­183
  • 16.­197
  • 16.­211
  • 16.­225
  • 16.­229
  • 16.­241-242
  • 16.­244-246
  • 16.­248
  • 16.­255
  • 16.­263
  • 16.­265
  • 16.­270
  • 17.­1-3
  • 17.­13
  • 17.­17
  • 17.­40
  • 18.­5
  • 18.­17
  • 18.­24
  • 18.­39-40
  • 18.­42
  • 18.­61
  • 19.­2
  • 19.­4
  • 19.­6
  • 19.­12-13
  • 19.­15
  • 21.­1
  • 21.­12-13
  • 21.­19
  • 21.­25
  • 21.­29
  • 21.­40
  • 21.­44
  • 21.­57-58
  • 22.­4-5
  • 22.­16
  • 22.­41
  • 22.­50
  • 22.­54
  • 22.­61
  • 22.­66
  • 23.­3
  • 23.­14
  • 23.­16
  • 23.­19
  • 23.­21
  • 23.­24
  • 23.­26
  • 23.­29
  • 23.­31
  • 23.­34
  • 23.­36
  • 23.­39
  • 23.­41
  • 23.­44
  • 23.­46
  • 23.­49
  • 23.­51
  • 23.­54
  • 23.­56
  • 23.­59
  • 23.­61
  • 23.­64
  • 23.­66
  • 23.­69
  • 23.­71
  • 23.­74
  • 23.­76
  • 23.­79
  • 23.­81
  • 23.­84
  • 23.­86
  • 23.­89
  • 23.­91
  • 23.­94
  • 23.­96
  • 23.­99
  • 23.­101
  • 23.­104
  • 23.­106
  • 23.­109
  • 23.­111
  • 23.­114
  • 23.­116
  • 23.­119
  • 23.­210
  • 23.­323
  • 23.­466-467
  • 23.­469-471
  • 24.­6-7
  • 24.­10
  • 24.­12
  • 24.­15
  • 24.­17-18
  • 24.­26-27
  • 24.­40
  • 24.­42
  • 24.­44-45
  • 24.­70
  • 24.­75
  • 25.­4
  • 25.­16
  • 25.­25
  • 25.­90
  • 25.­143
  • 25.­153
  • 25.­166
  • 25.­171-175
  • 25.­177-184
  • 25.­194
  • 25.­209
  • 25.­225
  • 25.­240
  • 25.­255
  • 25.­261-270
  • 26.­4
  • 26.­26
  • 26.­41
  • 26.­108
  • 26.­150
  • 26.­160
  • 26.­227
  • 26.­283
  • 26.­297
  • 26.­311
  • 26.­325
  • 26.­339
  • 26.­353
  • 26.­367
  • 26.­381
  • 26.­395
  • 26.­409
  • 26.­423
  • 26.­437
  • 26.­451
  • 26.­465
  • 26.­479
  • 26.­493
  • 26.­507
  • 26.­521
  • 26.­528
  • 26.­586-591
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­151-152
  • 27.­361-362
  • 27.­577-578
  • 27.­663
  • 27.­665
  • 27.­667
  • 27.­669-671
  • 27.­679
  • 28.­2
  • 28.­66
  • 28.­116
  • 28.­133
  • 28.­148
  • 28.­156
  • 28.­235
  • 28.­343
  • 28.­384
  • 28.­386-388
  • 28.­399
  • 28.­406
  • 28.­414
  • n.­435
  • g.­214
g.­230

emptiness of essential nature

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

Seventeenth of the eighteen emptinesses.

Located in 555 passages in the translation:

  • 2.­38
  • 2.­223
  • 2.­225
  • 2.­253
  • 2.­270
  • 2.­295
  • 2.­309
  • 2.­319
  • 2.­329
  • 2.­339
  • 2.­349
  • 2.­359
  • 2.­368
  • 2.­379
  • 2.­390
  • 2.­402
  • 2.­413
  • 2.­424
  • 2.­431
  • 2.­552
  • 2.­559
  • 3.­107
  • 3.­117
  • 4.­11
  • 4.­32
  • 4.­34
  • 4.­44
  • 4.­50
  • 5.­108
  • 5.­188
  • 5.­359
  • 5.­409
  • 5.­415
  • 5.­420
  • 5.­437
  • 5.­442
  • 5.­445
  • 5.­449-464
  • 5.­476
  • 5.­482
  • 5.­484
  • 5.­486
  • 5.­488
  • 5.­498
  • 6.­77
  • 6.­112
  • 6.­132
  • 6.­148
  • 6.­189-204
  • 6.­206-208
  • 6.­212
  • 6.­216
  • 6.­220
  • 7.­2
  • 7.­80
  • 7.­115
  • 7.­143-149
  • 7.­186
  • 7.­254-262
  • 7.­288-340
  • 7.­354
  • 7.­370
  • 8.­15
  • 8.­28
  • 8.­45
  • 8.­58
  • 8.­84
  • 8.­107
  • 8.­113-115
  • 8.­120-121
  • 8.­129
  • 8.­139
  • 8.­149
  • 8.­159
  • 8.­170
  • 8.­244
  • 8.­253
  • 8.­260
  • 8.­268
  • 8.­306
  • 8.­310
  • 8.­321
  • 8.­335
  • 8.­358-359
  • 8.­373-374
  • 8.­385
  • 10.­131
  • 10.­158-160
  • 10.­217-219
  • 10.­254
  • 10.­261
  • 10.­272-281
  • 10.­283-285
  • 11.­7
  • 11.­22
  • 11.­93-94
  • 11.­120
  • 11.­152
  • 12.­5
  • 12.­7
  • 12.­10
  • 12.­100
  • 12.­208
  • 12.­242
  • 12.­274-275
  • 12.­349
  • 12.­388
  • 12.­399
  • 12.­409
  • 12.­420
  • 12.­431
  • 12.­442
  • 12.­453
  • 12.­464
  • 12.­475
  • 12.­486
  • 12.­497
  • 12.­508
  • 12.­519
  • 12.­530
  • 12.­541
  • 12.­552
  • 12.­567
  • 12.­580
  • 12.­593
  • 12.­596
  • 12.­608
  • 12.­623
  • 12.­627
  • 12.­637
  • 12.­650
  • 12.­659
  • 13.­7
  • 13.­13
  • 13.­94
  • 13.­131
  • 13.­143
  • 13.­156
  • 13.­164
  • 13.­174
  • 13.­182
  • 13.­195
  • 13.­205
  • 13.­215
  • 13.­220
  • 13.­244
  • 13.­258
  • 13.­272
  • 13.­289
  • 13.­294
  • 13.­321
  • 13.­339
  • 14.­90
  • 14.­97-98
  • 14.­174
  • 14.­222
  • 14.­228-229
  • 14.­246
  • 14.­248
  • 15.­9
  • 15.­81-87
  • 15.­121
  • 15.­123-144
  • 16.­14
  • 16.­30
  • 16.­46
  • 16.­50
  • 16.­55
  • 16.­62
  • 16.­66-73
  • 16.­79
  • 16.­95
  • 16.­115
  • 16.­129
  • 16.­139
  • 16.­153
  • 16.­166
  • 16.­183
  • 16.­197
  • 16.­211
  • 16.­225
  • 16.­229
  • 16.­241-242
  • 16.­244-246
  • 16.­248
  • 16.­255
  • 16.­263
  • 16.­265
  • 16.­270
  • 17.­1-3
  • 17.­13
  • 17.­17
  • 17.­53
  • 18.­5
  • 18.­17
  • 18.­24
  • 18.­39-40
  • 18.­42
  • 18.­61
  • 19.­2
  • 19.­4
  • 19.­6
  • 19.­12-13
  • 19.­15
  • 21.­1
  • 21.­12-13
  • 21.­19
  • 21.­25
  • 21.­29
  • 21.­40
  • 21.­44
  • 21.­57-58
  • 22.­4-5
  • 22.­16
  • 22.­41
  • 22.­50
  • 22.­54
  • 22.­61
  • 22.­66
  • 23.­3
  • 23.­14
  • 23.­16
  • 23.­19
  • 23.­21
  • 23.­24
  • 23.­26
  • 23.­29
  • 23.­31
  • 23.­34
  • 23.­36
  • 23.­39
  • 23.­41
  • 23.­44
  • 23.­46
  • 23.­49
  • 23.­51
  • 23.­54
  • 23.­56
  • 23.­59
  • 23.­61
  • 23.­64
  • 23.­66
  • 23.­69
  • 23.­71
  • 23.­74
  • 23.­76
  • 23.­79
  • 23.­81
  • 23.­84
  • 23.­86
  • 23.­89
  • 23.­91
  • 23.­94
  • 23.­96
  • 23.­99
  • 23.­101
  • 23.­104
  • 23.­106
  • 23.­109
  • 23.­111
  • 23.­114
  • 23.­116
  • 23.­119
  • 23.­223
  • 23.­336
  • 23.­466-467
  • 23.­469-471
  • 24.­6-7
  • 24.­10
  • 24.­12
  • 24.­15
  • 24.­17-18
  • 24.­26-27
  • 24.­40
  • 24.­42
  • 24.­44-45
  • 24.­47
  • 24.­70
  • 24.­75
  • 25.­4
  • 25.­16
  • 25.­25
  • 25.­103
  • 25.­143
  • 25.­153
  • 25.­166
  • 25.­171-175
  • 25.­177-184
  • 25.­194
  • 25.­209
  • 25.­225
  • 25.­240
  • 25.­255
  • 25.­261-270
  • 26.­4
  • 26.­26
  • 26.­41
  • 26.­121
  • 26.­150
  • 26.­160
  • 26.­240
  • 26.­283
  • 26.­297
  • 26.­311
  • 26.­325
  • 26.­339
  • 26.­353
  • 26.­367
  • 26.­381
  • 26.­395
  • 26.­409
  • 26.­423
  • 26.­437
  • 26.­451
  • 26.­465
  • 26.­479
  • 26.­493
  • 26.­507
  • 26.­521
  • 26.­528
  • 26.­664-669
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­177-178
  • 27.­387-388
  • 27.­603-604
  • 27.­663
  • 27.­665
  • 27.­667
  • 27.­669-671
  • 27.­679
  • 28.­2
  • 28.­79
  • 28.­116
  • 28.­133
  • 28.­148
  • 28.­156
  • 28.­248
  • 28.­356
  • 28.­384
  • 28.­386-388
  • 28.­399
  • 28.­406
  • 28.­414
  • n.­664
  • g.­214
g.­231

emptiness of external phenomena

Wylie:
  • phyi stong pa nyid
Tibetan:
  • ཕྱི་སྟོང་པ་ཉིད།
Sanskrit:
  • bahirdhā­śūnyatā

Second of the eighteen emptinesses.

Located in 567 passages in the translation:

  • 2.­38
  • 2.­223
  • 2.­225
  • 2.­253
  • 2.­270
  • 2.­295
  • 2.­309
  • 2.­319
  • 2.­329
  • 2.­339
  • 2.­349
  • 2.­359
  • 2.­368
  • 2.­379
  • 2.­390
  • 2.­402
  • 2.­413
  • 2.­424
  • 2.­431
  • 2.­552
  • 2.­559
  • 3.­107
  • 3.­117
  • 4.­11
  • 4.­32
  • 4.­34
  • 4.­44
  • 4.­50
  • 5.­93
  • 5.­188
  • 5.­344
  • 5.­409
  • 5.­415
  • 5.­420
  • 5.­437
  • 5.­442
  • 5.­445
  • 5.­449-464
  • 5.­476
  • 5.­482
  • 5.­484
  • 5.­486
  • 5.­488
  • 5.­498
  • 6.­62
  • 6.­112
  • 6.­132
  • 6.­148
  • 6.­189-204
  • 6.­206-208
  • 6.­212
  • 6.­216
  • 6.­220
  • 7.­2
  • 7.­65
  • 7.­115
  • 7.­143-149
  • 7.­186
  • 7.­254-262
  • 7.­288-304
  • 7.­306-340
  • 7.­354
  • 7.­370
  • 8.­15
  • 8.­28
  • 8.­45
  • 8.­58
  • 8.­84
  • 8.­107
  • 8.­113-115
  • 8.­120-121
  • 8.­129
  • 8.­139
  • 8.­149
  • 8.­159
  • 8.­170
  • 8.­244
  • 8.­253
  • 8.­260
  • 8.­268
  • 8.­306
  • 8.­310
  • 8.­321
  • 8.­335
  • 8.­358-359
  • 8.­373-374
  • 8.­385
  • 8.­387
  • 10.­131
  • 10.­158-160
  • 10.­217-219
  • 10.­254
  • 10.­261
  • 10.­272-281
  • 10.­283-285
  • 11.­7
  • 11.­22
  • 11.­93-94
  • 11.­120
  • 11.­137
  • 12.­5
  • 12.­7
  • 12.­10
  • 12.­85
  • 12.­193
  • 12.­242
  • 12.­259-275
  • 12.­334
  • 12.­388
  • 12.­399
  • 12.­409
  • 12.­420
  • 12.­431
  • 12.­442
  • 12.­453
  • 12.­464
  • 12.­475
  • 12.­486
  • 12.­497
  • 12.­508
  • 12.­519
  • 12.­530
  • 12.­541
  • 12.­552
  • 12.­567
  • 12.­580
  • 12.­593
  • 12.­596
  • 12.­608
  • 12.­623
  • 12.­627
  • 12.­637
  • 12.­650
  • 12.­659
  • 13.­7
  • 13.­13
  • 13.­79
  • 13.­131
  • 13.­143
  • 13.­156
  • 13.­164
  • 13.­174
  • 13.­182
  • 13.­195
  • 13.­205
  • 13.­215
  • 13.­220
  • 13.­244
  • 13.­258
  • 13.­272
  • 13.­289
  • 13.­294
  • 13.­321
  • 13.­339
  • 14.­90
  • 14.­98
  • 14.­159
  • 14.­222
  • 14.­228-229
  • 14.­246
  • 14.­248
  • 15.­9
  • 15.­81-87
  • 15.­121
  • 15.­123-144
  • 16.­14
  • 16.­30
  • 16.­46
  • 16.­50
  • 16.­55
  • 16.­62
  • 16.­66-73
  • 16.­79
  • 16.­95
  • 16.­115
  • 16.­129
  • 16.­139
  • 16.­153
  • 16.­166
  • 16.­183
  • 16.­197
  • 16.­211
  • 16.­225
  • 16.­229
  • 16.­241-242
  • 16.­244-246
  • 16.­248
  • 16.­255
  • 16.­263
  • 16.­265
  • 16.­270
  • 17.­1-3
  • 17.­13
  • 17.­17
  • 17.­38
  • 18.­5
  • 18.­17
  • 18.­24
  • 18.­39-40
  • 18.­42
  • 18.­61
  • 19.­2
  • 19.­4
  • 19.­6
  • 19.­12-13
  • 19.­15
  • 21.­1
  • 21.­12-13
  • 21.­19
  • 21.­25
  • 21.­29
  • 21.­40
  • 21.­44
  • 21.­57-58
  • 22.­4-5
  • 22.­16
  • 22.­41
  • 22.­50
  • 22.­54
  • 22.­61
  • 22.­66
  • 23.­3
  • 23.­14
  • 23.­16
  • 23.­19
  • 23.­21
  • 23.­24
  • 23.­26
  • 23.­29
  • 23.­31
  • 23.­34
  • 23.­36
  • 23.­39
  • 23.­41
  • 23.­44
  • 23.­46
  • 23.­49
  • 23.­51
  • 23.­54
  • 23.­56
  • 23.­59
  • 23.­61
  • 23.­64
  • 23.­66
  • 23.­69
  • 23.­71
  • 23.­74
  • 23.­76
  • 23.­79
  • 23.­81
  • 23.­84
  • 23.­86
  • 23.­89
  • 23.­91
  • 23.­94
  • 23.­96
  • 23.­99
  • 23.­101
  • 23.­104
  • 23.­106
  • 23.­109
  • 23.­111
  • 23.­114
  • 23.­116
  • 23.­119
  • 23.­208
  • 23.­321
  • 23.­466-467
  • 23.­469-471
  • 24.­6-7
  • 24.­10
  • 24.­12
  • 24.­15
  • 24.­17-18
  • 24.­26-27
  • 24.­40
  • 24.­42
  • 24.­44-45
  • 24.­70
  • 24.­75
  • 25.­4
  • 25.­16
  • 25.­25
  • 25.­88
  • 25.­143
  • 25.­153
  • 25.­166
  • 25.­171-175
  • 25.­177-184
  • 25.­194
  • 25.­209
  • 25.­225
  • 25.­240
  • 25.­255
  • 25.­261-270
  • 26.­4
  • 26.­26
  • 26.­41
  • 26.­106
  • 26.­150
  • 26.­160
  • 26.­225
  • 26.­283
  • 26.­297
  • 26.­311
  • 26.­325
  • 26.­339
  • 26.­353
  • 26.­367
  • 26.­381
  • 26.­395
  • 26.­409
  • 26.­423
  • 26.­437
  • 26.­451
  • 26.­465
  • 26.­479
  • 26.­493
  • 26.­507
  • 26.­521
  • 26.­528
  • 26.­574-579
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­147-148
  • 27.­357-358
  • 27.­573-574
  • 27.­663
  • 27.­665
  • 27.­667
  • 27.­669-671
  • 27.­679
  • 28.­2
  • 28.­64
  • 28.­116
  • 28.­133
  • 28.­148
  • 28.­156
  • 28.­233
  • 28.­341
  • 28.­384
  • 28.­386-388
  • 28.­399
  • 28.­406
  • 28.­414
  • g.­214
g.­232

emptiness of great extent

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

The fifth of the eighteen emptinesses

Located in 564 passages in the translation:

  • 2.­38
  • 2.­223
  • 2.­225
  • 2.­253
  • 2.­270
  • 2.­295
  • 2.­309
  • 2.­319
  • 2.­329
  • 2.­339
  • 2.­349
  • 2.­359
  • 2.­368
  • 2.­379
  • 2.­390
  • 2.­402
  • 2.­413
  • 2.­424
  • 2.­431
  • 2.­552
  • 2.­559
  • 3.­107
  • 3.­117
  • 4.­11
  • 4.­32
  • 4.­34
  • 4.­44
  • 4.­50
  • 5.­96
  • 5.­188
  • 5.­347
  • 5.­409
  • 5.­415
  • 5.­420
  • 5.­437
  • 5.­442
  • 5.­445
  • 5.­449-464
  • 5.­476
  • 5.­482
  • 5.­484
  • 5.­486
  • 5.­488
  • 5.­498
  • 6.­65
  • 6.­112
  • 6.­132
  • 6.­148
  • 6.­189-204
  • 6.­206-208
  • 6.­212
  • 6.­216
  • 6.­220
  • 7.­2
  • 7.­68
  • 7.­115
  • 7.­143-149
  • 7.­186
  • 7.­254-262
  • 7.­288-340
  • 7.­354
  • 7.­370
  • 8.­15
  • 8.­28
  • 8.­45
  • 8.­58
  • 8.­84
  • 8.­107
  • 8.­113-115
  • 8.­120-121
  • 8.­129
  • 8.­139
  • 8.­149
  • 8.­159
  • 8.­170
  • 8.­244
  • 8.­253
  • 8.­260
  • 8.­268
  • 8.­306
  • 8.­310
  • 8.­321
  • 8.­335
  • 8.­358-359
  • 8.­373-374
  • 8.­385
  • 8.­390
  • 10.­131
  • 10.­158-160
  • 10.­217-219
  • 10.­254
  • 10.­261
  • 10.­272-281
  • 10.­283-284
  • 11.­7
  • 11.­22
  • 11.­93-94
  • 11.­120
  • 11.­140
  • 12.­5
  • 12.­7
  • 12.­10
  • 12.­88
  • 12.­196
  • 12.­242
  • 12.­262-275
  • 12.­337
  • 12.­388
  • 12.­399
  • 12.­409
  • 12.­420
  • 12.­431
  • 12.­442
  • 12.­453
  • 12.­464
  • 12.­475
  • 12.­486
  • 12.­497
  • 12.­508
  • 12.­519
  • 12.­530
  • 12.­541
  • 12.­552
  • 12.­567
  • 12.­580
  • 12.­593
  • 12.­596
  • 12.­608
  • 12.­623
  • 12.­627
  • 12.­637
  • 12.­650
  • 12.­659
  • 13.­7
  • 13.­13
  • 13.­82
  • 13.­131
  • 13.­143
  • 13.­156
  • 13.­164
  • 13.­174
  • 13.­182
  • 13.­195
  • 13.­205
  • 13.­215
  • 13.­220
  • 13.­244
  • 13.­258
  • 13.­272
  • 13.­289
  • 13.­294
  • 13.­321
  • 13.­339
  • 14.­90
  • 14.­97-98
  • 14.­162
  • 14.­222
  • 14.­228-229
  • 14.­246
  • 14.­248
  • 15.­9
  • 15.­81-87
  • 15.­121
  • 15.­123-144
  • 16.­14
  • 16.­30
  • 16.­46
  • 16.­50
  • 16.­55
  • 16.­62
  • 16.­66-73
  • 16.­79
  • 16.­95
  • 16.­115
  • 16.­129
  • 16.­139
  • 16.­153
  • 16.­166
  • 16.­183
  • 16.­197
  • 16.­211
  • 16.­225
  • 16.­229
  • 16.­241-242
  • 16.­244-246
  • 16.­248
  • 16.­255
  • 16.­263
  • 16.­265
  • 16.­270
  • 17.­1-3
  • 17.­13
  • 17.­17
  • 17.­41
  • 18.­5
  • 18.­17
  • 18.­24
  • 18.­39-40
  • 18.­42
  • 18.­61
  • 19.­2
  • 19.­6
  • 19.­12-13
  • 19.­15
  • 21.­1
  • 21.­12-13
  • 21.­19
  • 21.­25
  • 21.­29
  • 21.­40
  • 21.­44
  • 21.­57-58
  • 22.­4-5
  • 22.­16
  • 22.­41
  • 22.­50
  • 22.­54
  • 22.­61
  • 22.­66
  • 23.­3
  • 23.­14
  • 23.­16
  • 23.­19
  • 23.­21
  • 23.­24
  • 23.­26
  • 23.­29
  • 23.­31
  • 23.­34
  • 23.­36
  • 23.­39
  • 23.­41
  • 23.­44
  • 23.­46
  • 23.­49
  • 23.­51
  • 23.­54
  • 23.­56
  • 23.­59
  • 23.­61
  • 23.­64
  • 23.­66
  • 23.­69
  • 23.­71
  • 23.­74
  • 23.­76
  • 23.­79
  • 23.­81
  • 23.­84
  • 23.­86
  • 23.­89
  • 23.­91
  • 23.­94
  • 23.­96
  • 23.­99
  • 23.­101
  • 23.­104
  • 23.­106
  • 23.­109
  • 23.­111
  • 23.­114
  • 23.­116
  • 23.­119
  • 23.­211
  • 23.­324
  • 23.­466-467
  • 23.­469-471
  • 24.­6-7
  • 24.­10
  • 24.­12
  • 24.­15
  • 24.­17-18
  • 24.­26-27
  • 24.­40
  • 24.­42
  • 24.­44-45
  • 24.­70
  • 24.­75
  • 25.­4
  • 25.­16
  • 25.­25
  • 25.­91
  • 25.­143
  • 25.­153
  • 25.­166
  • 25.­171-175
  • 25.­177-184
  • 25.­194
  • 25.­209
  • 25.­225
  • 25.­240
  • 25.­255
  • 25.­261-270
  • 26.­4
  • 26.­26
  • 26.­41
  • 26.­109
  • 26.­150
  • 26.­160
  • 26.­228
  • 26.­283
  • 26.­297
  • 26.­311
  • 26.­325
  • 26.­339
  • 26.­353
  • 26.­367
  • 26.­381
  • 26.­395
  • 26.­409
  • 26.­423
  • 26.­437
  • 26.­451
  • 26.­465
  • 26.­479
  • 26.­493
  • 26.­507
  • 26.­521
  • 26.­528
  • 26.­592-597
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­153-154
  • 27.­363-364
  • 27.­579-580
  • 27.­663
  • 27.­665
  • 27.­667
  • 27.­669-671
  • 27.­679
  • 28.­2
  • 28.­67
  • 28.­116
  • 28.­133
  • 28.­148
  • 28.­156
  • 28.­236
  • 28.­344
  • 28.­384
  • 28.­386-388
  • 28.­399
  • 28.­406
  • 28.­414
  • g.­214
g.­233

emptiness of inherent nature

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

The twelfth of the eighteen emptinesses. See also “inherent nature.”

Located in 576 passages in the translation:

  • 2.­38
  • 2.­223
  • 2.­225
  • 2.­232
  • 2.­237
  • 2.­253
  • 2.­270
  • 2.­295
  • 2.­309
  • 2.­319
  • 2.­329
  • 2.­339
  • 2.­349
  • 2.­359
  • 2.­368
  • 2.­379
  • 2.­390
  • 2.­402
  • 2.­413
  • 2.­424
  • 2.­431
  • 2.­559
  • 3.­107
  • 3.­117
  • 4.­11
  • 4.­32
  • 4.­34
  • 4.­44
  • 4.­50
  • 5.­103
  • 5.­188
  • 5.­354
  • 5.­409
  • 5.­415
  • 5.­420
  • 5.­437
  • 5.­442
  • 5.­445
  • 5.­449-464
  • 5.­476
  • 5.­482
  • 5.­484
  • 5.­486
  • 5.­488
  • 5.­498
  • 6.­72
  • 6.­112
  • 6.­132
  • 6.­148
  • 6.­189-204
  • 6.­206-208
  • 6.­212
  • 6.­216
  • 6.­220
  • 7.­2
  • 7.­75
  • 7.­115
  • 7.­143-149
  • 7.­186
  • 7.­254-262
  • 7.­288-340
  • 7.­354
  • 7.­370
  • 8.­15
  • 8.­28
  • 8.­45
  • 8.­58
  • 8.­84
  • 8.­107
  • 8.­113-115
  • 8.­117
  • 8.­120-143
  • 8.­149
  • 8.­159
  • 8.­170
  • 8.­244
  • 8.­253
  • 8.­260
  • 8.­268
  • 8.­306
  • 8.­310
  • 8.­321
  • 8.­335
  • 8.­358-359
  • 8.­373-374
  • 8.­385
  • 8.­397
  • 10.­158-160
  • 10.­217-219
  • 10.­254
  • 10.­261
  • 10.­272-281
  • 10.­283-285
  • 11.­7
  • 11.­22
  • 11.­93-94
  • 11.­120
  • 11.­147
  • 12.­5
  • 12.­7
  • 12.­10
  • 12.­95
  • 12.­203
  • 12.­242
  • 12.­269-275
  • 12.­344
  • 12.­388
  • 12.­399
  • 12.­409
  • 12.­420
  • 12.­431
  • 12.­442
  • 12.­453
  • 12.­464
  • 12.­475
  • 12.­486
  • 12.­497
  • 12.­508
  • 12.­519
  • 12.­530
  • 12.­541
  • 12.­552
  • 12.­567
  • 12.­580
  • 12.­593
  • 12.­596
  • 12.­608
  • 12.­623
  • 12.­627
  • 12.­637
  • 12.­650
  • 12.­659
  • 13.­7
  • 13.­13
  • 13.­89
  • 13.­131
  • 13.­143
  • 13.­156
  • 13.­164
  • 13.­174
  • 13.­182
  • 13.­195
  • 13.­205
  • 13.­215
  • 13.­220
  • 13.­244
  • 13.­258
  • 13.­272
  • 13.­289
  • 13.­294
  • 13.­321
  • 13.­339
  • 14.­90
  • 14.­97-98
  • 14.­169
  • 14.­222
  • 14.­228-229
  • 14.­246
  • 14.­248
  • 15.­9
  • 15.­81-87
  • 15.­121
  • 15.­123-144
  • 16.­14
  • 16.­30
  • 16.­46
  • 16.­50
  • 16.­55
  • 16.­62
  • 16.­66-73
  • 16.­79
  • 16.­95
  • 16.­115
  • 16.­129
  • 16.­139
  • 16.­153
  • 16.­166
  • 16.­183
  • 16.­197
  • 16.­211
  • 16.­225
  • 16.­229
  • 16.­241-242
  • 16.­244-246
  • 16.­248
  • 16.­255
  • 16.­263
  • 16.­265
  • 16.­270
  • 17.­1-3
  • 17.­13
  • 17.­17
  • 17.­48
  • 18.­5
  • 18.­17
  • 18.­24
  • 18.­39-40
  • 18.­42
  • 18.­61
  • 19.­2
  • 19.­4
  • 19.­6
  • 19.­12-13
  • 19.­15
  • 21.­1
  • 21.­12-13
  • 21.­19
  • 21.­25
  • 21.­29
  • 21.­40
  • 21.­44
  • 21.­57-58
  • 22.­4-5
  • 22.­16
  • 22.­41
  • 22.­50
  • 22.­54
  • 22.­61
  • 22.­66
  • 23.­3
  • 23.­14
  • 23.­16
  • 23.­19
  • 23.­21
  • 23.­24
  • 23.­26
  • 23.­29
  • 23.­31
  • 23.­34
  • 23.­36
  • 23.­39
  • 23.­41
  • 23.­44
  • 23.­46
  • 23.­49
  • 23.­51
  • 23.­54
  • 23.­56
  • 23.­59
  • 23.­61
  • 23.­64
  • 23.­66
  • 23.­69
  • 23.­71
  • 23.­74
  • 23.­79
  • 23.­81
  • 23.­84
  • 23.­86
  • 23.­89
  • 23.­91
  • 23.­94
  • 23.­96
  • 23.­99
  • 23.­101
  • 23.­104
  • 23.­106
  • 23.­109
  • 23.­111
  • 23.­114
  • 23.­116
  • 23.­119
  • 23.­218
  • 23.­331
  • 23.­466-467
  • 23.­469-471
  • 24.­6-7
  • 24.­10
  • 24.­12
  • 24.­15
  • 24.­17-18
  • 24.­26-27
  • 24.­40
  • 24.­42
  • 24.­44-45
  • 24.­70
  • 24.­75
  • 25.­4
  • 25.­16
  • 25.­25
  • 25.­98
  • 25.­153
  • 25.­166
  • 25.­171-172
  • 25.­174-175
  • 25.­177-184
  • 25.­194
  • 25.­209
  • 25.­225
  • 25.­240
  • 25.­255
  • 25.­261-270
  • 26.­4
  • 26.­26
  • 26.­41
  • 26.­116
  • 26.­150
  • 26.­160
  • 26.­235
  • 26.­283
  • 26.­297
  • 26.­311
  • 26.­325
  • 26.­339
  • 26.­353
  • 26.­367
  • 26.­381
  • 26.­395
  • 26.­409
  • 26.­423
  • 26.­437
  • 26.­451
  • 26.­465
  • 26.­479
  • 26.­493
  • 26.­507
  • 26.­521
  • 26.­528
  • 26.­634-639
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­167-168
  • 27.­377-378
  • 27.­593-594
  • 27.­663
  • 27.­665
  • 27.­669-671
  • 27.­679
  • 28.­2
  • 28.­74
  • 28.­116
  • 28.­133
  • 28.­148
  • 28.­156
  • 28.­243
  • 28.­351
  • 28.­384
  • 28.­386-388
  • 28.­399
  • 28.­406
  • 28.­414
  • g.­214
g.­234

emptiness of internal phenomena

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

First of the eighteen emptinesses.

Located in 570 passages in the translation:

  • 2.­38
  • 2.­223
  • 2.­225
  • 2.­253
  • 2.­270
  • 2.­295
  • 2.­309
  • 2.­319
  • 2.­329
  • 2.­339
  • 2.­349
  • 2.­359
  • 2.­368
  • 2.­379
  • 2.­390
  • 2.­402
  • 2.­413
  • 2.­424
  • 2.­431
  • 2.­552
  • 2.­559
  • 3.­107
  • 3.­117
  • 4.­11
  • 4.­32
  • 4.­34
  • 4.­44
  • 4.­50
  • 5.­92
  • 5.­188
  • 5.­343
  • 5.­409
  • 5.­415
  • 5.­420
  • 5.­437
  • 5.­442
  • 5.­445
  • 5.­449-464
  • 5.­476
  • 5.­482
  • 5.­484
  • 5.­486
  • 5.­488
  • 5.­498
  • 6.­61
  • 6.­112
  • 6.­132
  • 6.­148
  • 6.­189-204
  • 6.­206-208
  • 6.­212
  • 6.­216
  • 6.­220
  • 7.­2
  • 7.­64
  • 7.­115
  • 7.­143-149
  • 7.­186
  • 7.­254-262
  • 7.­288-340
  • 7.­354
  • 7.­370
  • 8.­15
  • 8.­28
  • 8.­45
  • 8.­58
  • 8.­84
  • 8.­107
  • 8.­113-115
  • 8.­120-121
  • 8.­129
  • 8.­139
  • 8.­149
  • 8.­159
  • 8.­170
  • 8.­244
  • 8.­253
  • 8.­260
  • 8.­268
  • 8.­306
  • 8.­310
  • 8.­321
  • 8.­335
  • 8.­358-359
  • 8.­373-374
  • 8.­385-386
  • 10.­131
  • 10.­158-160
  • 10.­217-219
  • 10.­254
  • 10.­261
  • 10.­272-281
  • 10.­283-285
  • 11.­7
  • 11.­22
  • 11.­93-94
  • 11.­120
  • 11.­136
  • 12.­5
  • 12.­7
  • 12.­10
  • 12.­84
  • 12.­192
  • 12.­242
  • 12.­259-275
  • 12.­333
  • 12.­388
  • 12.­399
  • 12.­409
  • 12.­420
  • 12.­431
  • 12.­442
  • 12.­453
  • 12.­464
  • 12.­475
  • 12.­486
  • 12.­497
  • 12.­508
  • 12.­519
  • 12.­530
  • 12.­541
  • 12.­552
  • 12.­567
  • 12.­580
  • 12.­593
  • 12.­596
  • 12.­608
  • 12.­623
  • 12.­627
  • 12.­637
  • 12.­650
  • 12.­659
  • 13.­7
  • 13.­13
  • 13.­78
  • 13.­131
  • 13.­143
  • 13.­156
  • 13.­164
  • 13.­174
  • 13.­182
  • 13.­195
  • 13.­205
  • 13.­215
  • 13.­220
  • 13.­244
  • 13.­258
  • 13.­272
  • 13.­289
  • 13.­294
  • 13.­321
  • 13.­339
  • 14.­90
  • 14.­97-98
  • 14.­158
  • 14.­222
  • 14.­228-229
  • 14.­246
  • 14.­248
  • 15.­9
  • 15.­81-87
  • 15.­121
  • 15.­123-144
  • 16.­14
  • 16.­30
  • 16.­46
  • 16.­50
  • 16.­55
  • 16.­62
  • 16.­66-73
  • 16.­79
  • 16.­95
  • 16.­115
  • 16.­129
  • 16.­139
  • 16.­153
  • 16.­166
  • 16.­183
  • 16.­197
  • 16.­211
  • 16.­225
  • 16.­229
  • 16.­241-242
  • 16.­244-246
  • 16.­248
  • 16.­255
  • 16.­263
  • 16.­265
  • 16.­270
  • 17.­1-3
  • 17.­13
  • 17.­17
  • 17.­37
  • 18.­5
  • 18.­17
  • 18.­24
  • 18.­39-40
  • 18.­42
  • 18.­61
  • 19.­2
  • 19.­4
  • 19.­6
  • 19.­12-13
  • 19.­15
  • 21.­1
  • 21.­12-13
  • 21.­19
  • 21.­25
  • 21.­29
  • 21.­40
  • 21.­44
  • 21.­57-58
  • 22.­4-5
  • 22.­16
  • 22.­41
  • 22.­50
  • 22.­54
  • 22.­61
  • 22.­66
  • 23.­3
  • 23.­14
  • 23.­16
  • 23.­19
  • 23.­21
  • 23.­24
  • 23.­26
  • 23.­29
  • 23.­31
  • 23.­34
  • 23.­36
  • 23.­39
  • 23.­41
  • 23.­44
  • 23.­46
  • 23.­49
  • 23.­51
  • 23.­54
  • 23.­56
  • 23.­59
  • 23.­61
  • 23.­64
  • 23.­66
  • 23.­69
  • 23.­71
  • 23.­74
  • 23.­76
  • 23.­79
  • 23.­81
  • 23.­84
  • 23.­86
  • 23.­89
  • 23.­91
  • 23.­94
  • 23.­96
  • 23.­99
  • 23.­101
  • 23.­104
  • 23.­106
  • 23.­109
  • 23.­111
  • 23.­114
  • 23.­116
  • 23.­119
  • 23.­207
  • 23.­320
  • 23.­466-467
  • 23.­469-471
  • 24.­6-7
  • 24.­10
  • 24.­12
  • 24.­15
  • 24.­17-18
  • 24.­26-27
  • 24.­40
  • 24.­42
  • 24.­44-45
  • 24.­70
  • 24.­75
  • 25.­4
  • 25.­16
  • 25.­25
  • 25.­87
  • 25.­143
  • 25.­153
  • 25.­166
  • 25.­171-175
  • 25.­177-184
  • 25.­194
  • 25.­209
  • 25.­225
  • 25.­240
  • 25.­255
  • 25.­261-270
  • 26.­4
  • 26.­26
  • 26.­41
  • 26.­105
  • 26.­150
  • 26.­160
  • 26.­224
  • 26.­283
  • 26.­297
  • 26.­311
  • 26.­325
  • 26.­339
  • 26.­353
  • 26.­367
  • 26.­381
  • 26.­395
  • 26.­409
  • 26.­423
  • 26.­437
  • 26.­451
  • 26.­465
  • 26.­479
  • 26.­493
  • 26.­507
  • 26.­521
  • 26.­528
  • 26.­568-573
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­145-146
  • 27.­355-356
  • 27.­571-572
  • 27.­663
  • 27.­665
  • 27.­667
  • 27.­669-671
  • 27.­679
  • 28.­2
  • 28.­63
  • 28.­116
  • 28.­133
  • 28.­148
  • 28.­156
  • 28.­232
  • 28.­340
  • 28.­384
  • 28.­386-388
  • 28.­399
  • 28.­406
  • 28.­414
  • g.­214
  • g.­834
g.­235

emptiness of intrinsic defining characteristics

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

The thirteenth of the eighteen emptinesses.

Located in 668 passages in the translation:

  • 2.­38
  • 2.­223
  • 2.­225
  • 2.­253
  • 2.­259
  • 2.­270
  • 2.­295
  • 2.­309
  • 2.­319
  • 2.­329
  • 2.­339
  • 2.­349
  • 2.­359
  • 2.­368
  • 2.­379
  • 2.­390
  • 2.­402
  • 2.­413
  • 2.­424
  • 2.­431
  • 2.­552
  • 2.­559
  • 2.­633
  • 3.­107
  • 3.­117
  • 4.­11
  • 4.­32
  • 4.­34
  • 4.­44
  • 4.­50
  • 5.­105
  • 5.­188
  • 5.­356
  • 5.­409
  • 5.­415
  • 5.­420
  • 5.­437
  • 5.­442
  • 5.­445
  • 5.­449-464
  • 5.­476
  • 5.­482
  • 5.­484
  • 5.­486
  • 5.­488
  • 5.­498
  • 6.­74
  • 6.­112
  • 6.­132
  • 6.­148
  • 6.­189-204
  • 6.­206-208
  • 6.­212
  • 6.­216
  • 6.­220
  • 7.­2
  • 7.­77
  • 7.­115
  • 7.­143-149
  • 7.­186
  • 7.­254-262
  • 7.­288-340
  • 7.­354
  • 7.­370
  • 8.­15
  • 8.­28
  • 8.­45
  • 8.­58
  • 8.­84
  • 8.­107
  • 8.­113-115
  • 8.­120-121
  • 8.­129
  • 8.­139
  • 8.­149
  • 8.­159
  • 8.­170
  • 8.­244
  • 8.­253
  • 8.­260
  • 8.­268
  • 8.­306
  • 8.­310
  • 8.­321
  • 8.­335
  • 8.­358-359
  • 8.­373-374
  • 8.­385
  • 8.­399
  • 10.­131
  • 10.­158-160
  • 10.­217-219
  • 10.­254
  • 10.­261
  • 10.­272-281
  • 10.­283-285
  • 11.­7
  • 11.­22
  • 11.­93-94
  • 11.­120
  • 11.­149
  • 12.­5
  • 12.­7
  • 12.­10
  • 12.­97
  • 12.­205
  • 12.­242
  • 12.­271-275
  • 12.­346
  • 12.­388
  • 12.­399
  • 12.­409
  • 12.­420
  • 12.­431
  • 12.­442
  • 12.­453
  • 12.­464
  • 12.­475
  • 12.­486
  • 12.­497
  • 12.­508
  • 12.­519
  • 12.­530
  • 12.­541
  • 12.­552
  • 12.­567
  • 12.­580
  • 12.­593
  • 12.­596
  • 12.­608
  • 12.­623
  • 12.­627
  • 12.­637
  • 12.­650
  • 12.­659
  • 13.­7
  • 13.­13
  • 13.­91
  • 13.­131
  • 13.­143
  • 13.­156
  • 13.­164
  • 13.­174
  • 13.­182
  • 13.­195
  • 13.­205
  • 13.­215
  • 13.­220
  • 13.­244
  • 13.­258
  • 13.­272
  • 13.­289
  • 13.­294
  • 13.­321
  • 13.­339
  • 14.­90
  • 14.­97-98
  • 14.­171
  • 14.­222
  • 14.­228-229
  • 14.­246
  • 14.­248
  • 15.­9
  • 15.­81-87
  • 15.­121
  • 15.­123-136
  • 15.­138-144
  • 16.­14
  • 16.­30
  • 16.­46
  • 16.­50
  • 16.­55
  • 16.­62
  • 16.­66-73
  • 16.­79
  • 16.­95
  • 16.­115
  • 16.­129
  • 16.­139
  • 16.­153
  • 16.­166
  • 16.­183
  • 16.­197
  • 16.­211
  • 16.­225
  • 16.­229
  • 16.­241-242
  • 16.­244-246
  • 16.­248
  • 16.­255
  • 16.­263
  • 16.­265
  • 16.­270
  • 17.­1-3
  • 17.­13
  • 17.­17
  • 17.­50
  • 18.­5
  • 18.­17
  • 18.­24
  • 18.­39-40
  • 18.­42
  • 18.­61
  • 19.­2
  • 19.­4
  • 19.­6
  • 19.­12-13
  • 19.­15
  • 21.­1
  • 21.­12-13
  • 21.­19
  • 21.­25
  • 21.­29
  • 21.­40
  • 21.­44
  • 21.­57-58
  • 22.­4-5
  • 22.­16
  • 22.­41
  • 22.­50
  • 22.­54
  • 22.­61
  • 22.­66
  • 23.­3
  • 23.­14
  • 23.­16
  • 23.­19
  • 23.­21
  • 23.­24
  • 23.­26
  • 23.­29
  • 23.­31
  • 23.­34
  • 23.­36
  • 23.­39
  • 23.­41
  • 23.­44
  • 23.­46
  • 23.­49
  • 23.­51
  • 23.­54
  • 23.­56
  • 23.­59
  • 23.­61
  • 23.­64
  • 23.­66
  • 23.­69
  • 23.­71
  • 23.­74
  • 23.­76
  • 23.­79
  • 23.­81
  • 23.­84
  • 23.­86
  • 23.­89
  • 23.­91
  • 23.­94
  • 23.­96
  • 23.­99
  • 23.­101
  • 23.­104
  • 23.­106
  • 23.­109
  • 23.­111
  • 23.­114
  • 23.­116
  • 23.­119
  • 23.­220
  • 23.­333
  • 23.­466-467
  • 23.­469-471
  • 24.­6-7
  • 24.­10
  • 24.­12
  • 24.­15
  • 24.­17-18
  • 24.­26-27
  • 24.­40
  • 24.­42
  • 24.­44-45
  • 24.­47
  • 24.­70
  • 24.­75
  • 25.­4
  • 25.­16
  • 25.­25
  • 25.­100
  • 25.­143
  • 25.­153
  • 25.­166
  • 25.­171-175
  • 25.­177-184
  • 25.­194
  • 25.­209
  • 25.­225
  • 25.­240
  • 25.­255
  • 25.­261-270
  • 26.­4
  • 26.­26
  • 26.­41
  • 26.­118
  • 26.­150
  • 26.­160
  • 26.­237
  • 26.­283
  • 26.­297
  • 26.­311
  • 26.­325
  • 26.­339
  • 26.­353
  • 26.­367
  • 26.­381
  • 26.­395
  • 26.­409
  • 26.­423
  • 26.­437
  • 26.­451
  • 26.­465
  • 26.­479
  • 26.­493
  • 26.­507
  • 26.­521
  • 26.­528
  • 26.­646-651
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­28
  • 27.­30
  • 27.­32
  • 27.­34
  • 27.­36
  • 27.­38
  • 27.­40
  • 27.­42
  • 27.­44
  • 27.­46
  • 27.­48
  • 27.­50
  • 27.­52
  • 27.­54
  • 27.­56
  • 27.­58
  • 27.­60
  • 27.­62
  • 27.­64
  • 27.­66
  • 27.­68
  • 27.­70
  • 27.­72
  • 27.­74
  • 27.­76
  • 27.­78
  • 27.­80
  • 27.­82
  • 27.­84
  • 27.­86
  • 27.­88
  • 27.­90
  • 27.­92
  • 27.­94
  • 27.­96
  • 27.­98
  • 27.­100
  • 27.­102
  • 27.­104
  • 27.­106
  • 27.­108
  • 27.­110
  • 27.­112
  • 27.­114
  • 27.­116
  • 27.­118
  • 27.­120
  • 27.­122
  • 27.­124
  • 27.­126
  • 27.­128
  • 27.­130
  • 27.­132
  • 27.­134
  • 27.­136
  • 27.­138
  • 27.­140
  • 27.­142
  • 27.­144
  • 27.­146
  • 27.­148
  • 27.­150
  • 27.­152
  • 27.­154
  • 27.­156
  • 27.­158
  • 27.­160
  • 27.­162
  • 27.­164
  • 27.­166
  • 27.­168
  • 27.­170-172
  • 27.­174
  • 27.­176
  • 27.­178
  • 27.­180
  • 27.­182
  • 27.­184
  • 27.­186
  • 27.­188
  • 27.­190
  • 27.­192
  • 27.­194
  • 27.­196
  • 27.­198
  • 27.­200
  • 27.­202
  • 27.­204
  • 27.­206
  • 27.­208
  • 27.­210
  • 27.­212
  • 27.­214
  • 27.­216
  • 27.­218
  • 27.­220
  • 27.­222
  • 27.­224
  • 27.­226
  • 27.­228
  • 27.­230
  • 27.­232
  • 27.­381-382
  • 27.­438
  • 27.­440
  • 27.­442
  • 27.­444
  • 27.­446
  • 27.­448
  • 27.­450
  • 27.­597-598
  • 27.­663
  • 27.­665
  • 27.­667
  • 27.­669-671
  • 27.­679
  • 28.­2
  • 28.­76
  • 28.­116
  • 28.­133
  • 28.­148
  • 28.­156
  • 28.­245
  • 28.­353
  • 28.­384
  • 28.­386-388
  • 28.­399
  • 28.­406
  • 28.­414
  • g.­214
g.­236

emptiness of nonentities

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

Sixteenth of the eighteen emptinesses.

Located in 552 passages in the translation:

  • 2.­38
  • 2.­223
  • 2.­225
  • 2.­253
  • 2.­270
  • 2.­295
  • 2.­309
  • 2.­319
  • 2.­329
  • 2.­339
  • 2.­349
  • 2.­359
  • 2.­368
  • 2.­379
  • 2.­390
  • 2.­402
  • 2.­413
  • 2.­424
  • 2.­431
  • 2.­552
  • 2.­559
  • 3.­107
  • 3.­117
  • 4.­11
  • 4.­32
  • 4.­34
  • 4.­44
  • 4.­50
  • 5.­107
  • 5.­188
  • 5.­358
  • 5.­409
  • 5.­415
  • 5.­420
  • 5.­437
  • 5.­442
  • 5.­445
  • 5.­449-464
  • 5.­476
  • 5.­482
  • 5.­484
  • 5.­486
  • 5.­488
  • 5.­498
  • 6.­76
  • 6.­112
  • 6.­132
  • 6.­148
  • 6.­189-204
  • 6.­206
  • 6.­208
  • 6.­212
  • 6.­216
  • 6.­220
  • 7.­2
  • 7.­79
  • 7.­115
  • 7.­143-149
  • 7.­186
  • 7.­254-262
  • 7.­288-340
  • 7.­354
  • 7.­370
  • 8.­15
  • 8.­28
  • 8.­45
  • 8.­58
  • 8.­84
  • 8.­107
  • 8.­113-115
  • 8.­120-121
  • 8.­129
  • 8.­139
  • 8.­149
  • 8.­159
  • 8.­170
  • 8.­244
  • 8.­253
  • 8.­260
  • 8.­268
  • 8.­306
  • 8.­310
  • 8.­321
  • 8.­335
  • 8.­358-359
  • 8.­373-374
  • 8.­385
  • 10.­131
  • 10.­158-160
  • 10.­217-219
  • 10.­254
  • 10.­261
  • 10.­272-281
  • 10.­283-285
  • 11.­7
  • 11.­22
  • 11.­93-94
  • 11.­120
  • 11.­151
  • 12.­5
  • 12.­7
  • 12.­10
  • 12.­99
  • 12.­207
  • 12.­242
  • 12.­273-275
  • 12.­348
  • 12.­388
  • 12.­399
  • 12.­409
  • 12.­420
  • 12.­431
  • 12.­442
  • 12.­453
  • 12.­464
  • 12.­475
  • 12.­486
  • 12.­497
  • 12.­508
  • 12.­519
  • 12.­530
  • 12.­541
  • 12.­552
  • 12.­567
  • 12.­580
  • 12.­593
  • 12.­596
  • 12.­608
  • 12.­623
  • 12.­627
  • 12.­637
  • 12.­650
  • 12.­659
  • 13.­7
  • 13.­13
  • 13.­93
  • 13.­131
  • 13.­143
  • 13.­156
  • 13.­164
  • 13.­174
  • 13.­182
  • 13.­195
  • 13.­205
  • 13.­215
  • 13.­220
  • 13.­244
  • 13.­258
  • 13.­272
  • 13.­289
  • 13.­294
  • 13.­321
  • 13.­339
  • 14.­90
  • 14.­97-98
  • 14.­173
  • 14.­222
  • 14.­228-229
  • 14.­246
  • 14.­248
  • 15.­9
  • 15.­81-87
  • 15.­121
  • 15.­123-144
  • 16.­14
  • 16.­30
  • 16.­46
  • 16.­50
  • 16.­55
  • 16.­62
  • 16.­66-73
  • 16.­79
  • 16.­95
  • 16.­115
  • 16.­129
  • 16.­139
  • 16.­153
  • 16.­166
  • 16.­183
  • 16.­197
  • 16.­211
  • 16.­225
  • 16.­229
  • 16.­241-242
  • 16.­244-246
  • 16.­248
  • 16.­255
  • 16.­263
  • 16.­265
  • 16.­270
  • 17.­1-3
  • 17.­13
  • 17.­17
  • 17.­52
  • 18.­5
  • 18.­17
  • 18.­24
  • 18.­39-40
  • 18.­42
  • 18.­61
  • 19.­2
  • 19.­4
  • 19.­12-13
  • 19.­15
  • 21.­1
  • 21.­12-13
  • 21.­19
  • 21.­25
  • 21.­29
  • 21.­40
  • 21.­44
  • 21.­57-58
  • 22.­4-5
  • 22.­16
  • 22.­41
  • 22.­50
  • 22.­54
  • 22.­61
  • 22.­66
  • 23.­3
  • 23.­14
  • 23.­16
  • 23.­19
  • 23.­21
  • 23.­24
  • 23.­26
  • 23.­29
  • 23.­31
  • 23.­34
  • 23.­36
  • 23.­39
  • 23.­41
  • 23.­44
  • 23.­46
  • 23.­49
  • 23.­51
  • 23.­54
  • 23.­56
  • 23.­59
  • 23.­61
  • 23.­64
  • 23.­66
  • 23.­69
  • 23.­71
  • 23.­74
  • 23.­76
  • 23.­79
  • 23.­81
  • 23.­84
  • 23.­86
  • 23.­89
  • 23.­91
  • 23.­94
  • 23.­96
  • 23.­99
  • 23.­101
  • 23.­104
  • 23.­106
  • 23.­109
  • 23.­111
  • 23.­114
  • 23.­116
  • 23.­119
  • 23.­222
  • 23.­335
  • 23.­466-467
  • 23.­469-471
  • 24.­6-7
  • 24.­10
  • 24.­12
  • 24.­15
  • 24.­17-18
  • 24.­26-27
  • 24.­40
  • 24.­42
  • 24.­44-45
  • 24.­70
  • 24.­75
  • 25.­4
  • 25.­16
  • 25.­25
  • 25.­102
  • 25.­143
  • 25.­153
  • 25.­166
  • 25.­171-175
  • 25.­177-184
  • 25.­194
  • 25.­209
  • 25.­225
  • 25.­240
  • 25.­255
  • 25.­261-270
  • 26.­4
  • 26.­26
  • 26.­41
  • 26.­120
  • 26.­150
  • 26.­160
  • 26.­239
  • 26.­283
  • 26.­297
  • 26.­311
  • 26.­325
  • 26.­339
  • 26.­353
  • 26.­367
  • 26.­381
  • 26.­395
  • 26.­409
  • 26.­423
  • 26.­437
  • 26.­451
  • 26.­465
  • 26.­479
  • 26.­493
  • 26.­507
  • 26.­521
  • 26.­528
  • 26.­658-663
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­175-176
  • 27.­385-386
  • 27.­601-602
  • 27.­663
  • 27.­665
  • 27.­667
  • 27.­669-671
  • 27.­679
  • 28.­2
  • 28.­78
  • 28.­116
  • 28.­133
  • 28.­148
  • 28.­156
  • 28.­247
  • 28.­355
  • 28.­384
  • 28.­386-388
  • 28.­399
  • 28.­406
  • 28.­414
  • g.­214
g.­237

emptiness of nonexclusion

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

The eleventh of the eighteen emptinesses.

Located in 560 passages in the translation:

  • 2.­38
  • 2.­223
  • 2.­225
  • 2.­253
  • 2.­270
  • 2.­295
  • 2.­309
  • 2.­319
  • 2.­329
  • 2.­339
  • 2.­349
  • 2.­359
  • 2.­368
  • 2.­379
  • 2.­390
  • 2.­402
  • 2.­413
  • 2.­424
  • 2.­431
  • 2.­552
  • 2.­559
  • 3.­107
  • 3.­117
  • 4.­11
  • 4.­32
  • 4.­34
  • 4.­44
  • 4.­50
  • 5.­102
  • 5.­188
  • 5.­353
  • 5.­409
  • 5.­415
  • 5.­420
  • 5.­437
  • 5.­442
  • 5.­445
  • 5.­449-464
  • 5.­476
  • 5.­482
  • 5.­484
  • 5.­486
  • 5.­488
  • 5.­498
  • 6.­71
  • 6.­112
  • 6.­132
  • 6.­148
  • 6.­189-204
  • 6.­206-208
  • 6.­212
  • 6.­216
  • 6.­220
  • 7.­2
  • 7.­74
  • 7.­115
  • 7.­143-149
  • 7.­186
  • 7.­254-262
  • 7.­288-340
  • 7.­354
  • 7.­370
  • 8.­15
  • 8.­28
  • 8.­45
  • 8.­58
  • 8.­84
  • 8.­107
  • 8.­113-115
  • 8.­120-121
  • 8.­129
  • 8.­139
  • 8.­149
  • 8.­159
  • 8.­170
  • 8.­244
  • 8.­253
  • 8.­260
  • 8.­268
  • 8.­306
  • 8.­310
  • 8.­321
  • 8.­335
  • 8.­358-359
  • 8.­373-374
  • 8.­385
  • 8.­396
  • 10.­131
  • 10.­158-160
  • 10.­217-219
  • 10.­254
  • 10.­261
  • 10.­272-281
  • 10.­283-285
  • 11.­7
  • 11.­22
  • 11.­93-94
  • 11.­120
  • 11.­146
  • 12.­5
  • 12.­7
  • 12.­10
  • 12.­94
  • 12.­202
  • 12.­242
  • 12.­268-275
  • 12.­343
  • 12.­388
  • 12.­399
  • 12.­409
  • 12.­420
  • 12.­431
  • 12.­442
  • 12.­453
  • 12.­464
  • 12.­475
  • 12.­486
  • 12.­497
  • 12.­508
  • 12.­519
  • 12.­530
  • 12.­541
  • 12.­552
  • 12.­567
  • 12.­580
  • 12.­593
  • 12.­596
  • 12.­608
  • 12.­623
  • 12.­627
  • 12.­637
  • 12.­650
  • 12.­659
  • 13.­7
  • 13.­13
  • 13.­88
  • 13.­131
  • 13.­143
  • 13.­156
  • 13.­164
  • 13.­174
  • 13.­182
  • 13.­195
  • 13.­205
  • 13.­215
  • 13.­220
  • 13.­244
  • 13.­258
  • 13.­272
  • 13.­289
  • 13.­294
  • 13.­321
  • 13.­339
  • 14.­90
  • 14.­97-98
  • 14.­168
  • 14.­222
  • 14.­228-229
  • 14.­246
  • 14.­248
  • 15.­9
  • 15.­81-87
  • 15.­121
  • 15.­123-144
  • 16.­14
  • 16.­30
  • 16.­46
  • 16.­50
  • 16.­55
  • 16.­62
  • 16.­66-73
  • 16.­79
  • 16.­95
  • 16.­115
  • 16.­129
  • 16.­139
  • 16.­153
  • 16.­166
  • 16.­183
  • 16.­197
  • 16.­211
  • 16.­225
  • 16.­229
  • 16.­241-242
  • 16.­244-246
  • 16.­248
  • 16.­255
  • 16.­263
  • 16.­265
  • 16.­270
  • 17.­1-3
  • 17.­13
  • 17.­17
  • 17.­47
  • 18.­5
  • 18.­17
  • 18.­24
  • 18.­39-40
  • 18.­42
  • 18.­61
  • 19.­2
  • 19.­4
  • 19.­6
  • 19.­12-13
  • 19.­15
  • 21.­1
  • 21.­12-13
  • 21.­19
  • 21.­25
  • 21.­29
  • 21.­40
  • 21.­44
  • 21.­57-58
  • 22.­4-5
  • 22.­16
  • 22.­41
  • 22.­50
  • 22.­54
  • 22.­61
  • 22.­66
  • 23.­3
  • 23.­14
  • 23.­16
  • 23.­19
  • 23.­21
  • 23.­24
  • 23.­26
  • 23.­29
  • 23.­31
  • 23.­34
  • 23.­36
  • 23.­39
  • 23.­41
  • 23.­44
  • 23.­46
  • 23.­49
  • 23.­51
  • 23.­54
  • 23.­56
  • 23.­59
  • 23.­61
  • 23.­64
  • 23.­66
  • 23.­69
  • 23.­71
  • 23.­74
  • 23.­76
  • 23.­79
  • 23.­81
  • 23.­84
  • 23.­86
  • 23.­89
  • 23.­91
  • 23.­94
  • 23.­96
  • 23.­99
  • 23.­101
  • 23.­104
  • 23.­106
  • 23.­109
  • 23.­111
  • 23.­114
  • 23.­116
  • 23.­119
  • 23.­217
  • 23.­330
  • 23.­466-467
  • 23.­469-471
  • 24.­6-7
  • 24.­10
  • 24.­12
  • 24.­15
  • 24.­17-18
  • 24.­26-27
  • 24.­40
  • 24.­42
  • 24.­44-45
  • 24.­70
  • 24.­75
  • 25.­4
  • 25.­16
  • 25.­25
  • 25.­97
  • 25.­143
  • 25.­153
  • 25.­166
  • 25.­171-175
  • 25.­177-184
  • 25.­194
  • 25.­209
  • 25.­225
  • 25.­240
  • 25.­255
  • 25.­261-270
  • 26.­4
  • 26.­26
  • 26.­41
  • 26.­115
  • 26.­150
  • 26.­160
  • 26.­234
  • 26.­283
  • 26.­297
  • 26.­311
  • 26.­325
  • 26.­339
  • 26.­353
  • 26.­367
  • 26.­381
  • 26.­395
  • 26.­409
  • 26.­423
  • 26.­437
  • 26.­451
  • 26.­465
  • 26.­479
  • 26.­493
  • 26.­507
  • 26.­521
  • 26.­528
  • 26.­628-633
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­165-166
  • 27.­375-376
  • 27.­591-592
  • 27.­663
  • 27.­665
  • 27.­667
  • 27.­669-671
  • 27.­679
  • 28.­2
  • 28.­73
  • 28.­116
  • 28.­133
  • 28.­148
  • 28.­156
  • 28.­242
  • 28.­350
  • 28.­384
  • 28.­386-388
  • 28.­399
  • 28.­406
  • 28.­414
  • g.­214
g.­238

emptiness of that which cannot be apprehended

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

Fifteenth of the eighteen emptinesses.

Located in 549 passages in the translation:

  • 2.­38
  • 2.­223
  • 2.­225
  • 2.­253
  • 2.­270
  • 2.­295
  • 2.­309
  • 2.­319
  • 2.­329
  • 2.­339
  • 2.­349
  • 2.­359
  • 2.­368
  • 2.­379
  • 2.­390
  • 2.­402
  • 2.­413
  • 2.­424
  • 2.­431
  • 2.­552
  • 2.­559
  • 3.­107
  • 3.­117
  • 4.­11
  • 4.­32
  • 4.­34
  • 4.­44
  • 4.­50
  • 5.­106
  • 5.­188
  • 5.­357
  • 5.­409
  • 5.­415
  • 5.­420
  • 5.­437
  • 5.­442
  • 5.­445
  • 5.­449-464
  • 5.­476
  • 5.­482
  • 5.­484
  • 5.­486
  • 5.­488
  • 5.­498
  • 6.­75
  • 6.­112
  • 6.­132
  • 6.­148
  • 6.­189-204
  • 6.­206-208
  • 6.­212
  • 6.­216
  • 6.­220
  • 7.­2
  • 7.­78
  • 7.­115
  • 7.­143-149
  • 7.­186
  • 7.­254-262
  • 7.­288-302
  • 7.­304-306
  • 7.­308-337
  • 7.­339-340
  • 7.­354
  • 7.­370
  • 8.­15
  • 8.­28
  • 8.­45
  • 8.­58
  • 8.­84
  • 8.­107
  • 8.­113-115
  • 8.­120-121
  • 8.­129
  • 8.­139
  • 8.­149
  • 8.­159
  • 8.­170
  • 8.­244
  • 8.­253
  • 8.­268
  • 8.­306
  • 8.­310
  • 8.­321
  • 8.­335
  • 8.­358-359
  • 8.­373-374
  • 8.­385
  • 8.­400
  • 10.­131
  • 10.­158-160
  • 10.­217-219
  • 10.­254
  • 10.­261
  • 10.­272-281
  • 10.­283-285
  • 11.­7
  • 11.­22
  • 11.­93-94
  • 11.­120
  • 11.­150
  • 12.­5
  • 12.­7
  • 12.­10
  • 12.­98
  • 12.­206
  • 12.­242
  • 12.­272-275
  • 12.­347
  • 12.­388
  • 12.­399
  • 12.­409
  • 12.­420
  • 12.­431
  • 12.­442
  • 12.­453
  • 12.­464
  • 12.­475
  • 12.­486
  • 12.­497
  • 12.­508
  • 12.­519
  • 12.­530
  • 12.­541
  • 12.­552
  • 12.­567
  • 12.­580
  • 12.­593
  • 12.­596
  • 12.­608
  • 12.­623
  • 12.­627
  • 12.­637
  • 12.­650
  • 12.­659
  • 13.­7
  • 13.­13
  • 13.­92
  • 13.­131
  • 13.­143
  • 13.­156
  • 13.­164
  • 13.­174
  • 13.­182
  • 13.­195
  • 13.­205
  • 13.­215
  • 13.­220
  • 13.­244
  • 13.­258
  • 13.­272
  • 13.­289
  • 13.­294
  • 13.­321
  • 13.­339
  • 14.­90
  • 14.­97-98
  • 14.­172
  • 14.­222
  • 14.­228-229
  • 14.­246
  • 14.­248
  • 15.­9
  • 15.­81-87
  • 15.­121
  • 15.­123-144
  • 16.­14
  • 16.­30
  • 16.­46
  • 16.­50
  • 16.­55
  • 16.­62
  • 16.­66-73
  • 16.­79
  • 16.­95
  • 16.­115
  • 16.­129
  • 16.­139
  • 16.­153
  • 16.­166
  • 16.­183
  • 16.­197
  • 16.­211
  • 16.­225
  • 16.­229
  • 16.­241-242
  • 16.­244-246
  • 16.­248
  • 16.­255
  • 16.­263
  • 16.­265
  • 16.­270
  • 17.­1-3
  • 17.­13
  • 17.­17
  • 17.­51
  • 18.­5
  • 18.­17
  • 18.­24
  • 18.­39-40
  • 18.­42
  • 18.­61
  • 19.­2
  • 19.­4
  • 19.­6
  • 19.­12-13
  • 19.­15
  • 21.­1
  • 21.­12-13
  • 21.­19
  • 21.­25
  • 21.­29
  • 21.­40
  • 21.­44
  • 21.­58
  • 22.­4-5
  • 22.­16
  • 22.­41
  • 22.­50
  • 22.­54
  • 22.­61
  • 22.­66
  • 23.­14
  • 23.­16
  • 23.­19
  • 23.­21
  • 23.­24
  • 23.­26
  • 23.­29
  • 23.­31
  • 23.­34
  • 23.­36
  • 23.­39
  • 23.­41
  • 23.­44
  • 23.­46
  • 23.­49
  • 23.­51
  • 23.­54
  • 23.­56
  • 23.­59
  • 23.­61
  • 23.­64
  • 23.­66
  • 23.­69
  • 23.­71
  • 23.­74
  • 23.­76
  • 23.­79
  • 23.­81
  • 23.­84
  • 23.­86
  • 23.­89
  • 23.­91
  • 23.­94
  • 23.­96
  • 23.­99
  • 23.­101
  • 23.­104
  • 23.­106
  • 23.­109
  • 23.­111
  • 23.­114
  • 23.­116
  • 23.­119
  • 23.­221
  • 23.­334
  • 23.­466-467
  • 23.­469-471
  • 24.­6-7
  • 24.­10
  • 24.­12
  • 24.­15
  • 24.­17-18
  • 24.­26-27
  • 24.­40
  • 24.­42
  • 24.­44-45
  • 24.­70
  • 24.­75
  • 25.­4
  • 25.­16
  • 25.­25
  • 25.­101
  • 25.­143
  • 25.­153
  • 25.­166
  • 25.­171-175
  • 25.­177-184
  • 25.­194
  • 25.­209
  • 25.­225
  • 25.­240
  • 25.­255
  • 25.­261-270
  • 26.­4
  • 26.­26
  • 26.­41
  • 26.­119
  • 26.­150
  • 26.­160
  • 26.­238
  • 26.­283
  • 26.­297
  • 26.­311
  • 26.­325
  • 26.­339
  • 26.­353
  • 26.­367
  • 26.­381
  • 26.­395
  • 26.­409
  • 26.­423
  • 26.­437
  • 26.­451
  • 26.­465
  • 26.­479
  • 26.­493
  • 26.­507
  • 26.­521
  • 26.­528
  • 26.­652-657
  • 27.­3
  • 27.­6
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­173-174
  • 27.­383-384
  • 27.­599-600
  • 27.­663
  • 27.­665
  • 27.­667
  • 27.­669-671
  • 27.­679
  • 28.­2
  • 28.­77
  • 28.­116
  • 28.­133
  • 28.­148
  • 28.­156
  • 28.­246
  • 28.­354
  • 28.­384
  • 28.­386-388
  • 28.­399
  • 28.­406
  • 28.­414
  • g.­214
g.­239

emptiness of that which has neither beginning nor end

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

Tenth of the eighteen emptinesses.

Located in 656 passages in the translation:

  • 2.­38
  • 2.­223
  • 2.­225
  • 2.­253
  • 2.­270
  • 2.­295
  • 2.­309
  • 2.­319
  • 2.­329
  • 2.­339
  • 2.­349
  • 2.­359
  • 2.­368
  • 2.­379
  • 2.­390
  • 2.­402
  • 2.­413
  • 2.­424
  • 2.­431
  • 2.­552
  • 2.­559
  • 3.­107
  • 3.­117
  • 4.­11
  • 4.­32
  • 4.­34
  • 4.­44
  • 4.­50
  • 5.­101
  • 5.­188
  • 5.­352
  • 5.­409
  • 5.­415
  • 5.­420
  • 5.­437
  • 5.­442
  • 5.­445
  • 5.­449-461
  • 5.­463-464
  • 5.­476
  • 5.­482
  • 5.­484
  • 5.­486
  • 5.­488
  • 5.­498
  • 6.­70
  • 6.­112
  • 6.­132
  • 6.­148
  • 6.­189-204
  • 6.­206-208
  • 6.­212
  • 6.­216
  • 6.­220
  • 7.­2
  • 7.­73
  • 7.­115
  • 7.­143-149
  • 7.­254-262
  • 7.­288-313
  • 7.­315-340
  • 7.­354
  • 7.­370
  • 8.­15
  • 8.­28
  • 8.­45
  • 8.­58
  • 8.­84
  • 8.­107
  • 8.­113-115
  • 8.­120-121
  • 8.­129
  • 8.­139
  • 8.­149
  • 8.­159
  • 8.­170
  • 8.­244
  • 8.­253
  • 8.­260
  • 8.­268
  • 8.­306
  • 8.­310
  • 8.­321
  • 8.­335
  • 8.­358-359
  • 8.­373-374
  • 8.­385
  • 8.­395
  • 10.­131
  • 10.­158-160
  • 10.­217-219
  • 10.­254
  • 10.­261
  • 10.­272-281
  • 10.­283-285
  • 11.­7
  • 11.­22
  • 11.­93-94
  • 11.­120
  • 11.­145
  • 12.­5
  • 12.­7
  • 12.­10
  • 12.­93
  • 12.­201
  • 12.­242
  • 12.­267-275
  • 12.­342
  • 12.­388
  • 12.­399
  • 12.­409
  • 12.­420
  • 12.­431
  • 12.­442
  • 12.­453
  • 12.­464
  • 12.­475
  • 12.­486
  • 12.­497
  • 12.­508
  • 12.­519
  • 12.­530
  • 12.­541
  • 12.­552
  • 12.­567
  • 12.­580
  • 12.­593
  • 12.­596
  • 12.­608
  • 12.­623
  • 12.­627
  • 12.­637
  • 12.­650
  • 12.­659
  • 13.­7
  • 13.­13
  • 13.­87
  • 13.­131
  • 13.­143
  • 13.­156
  • 13.­164
  • 13.­174
  • 13.­182
  • 13.­195
  • 13.­205
  • 13.­215
  • 13.­220
  • 13.­244
  • 13.­258
  • 13.­272
  • 13.­289
  • 13.­294
  • 13.­321
  • 13.­339
  • 14.­90
  • 14.­97-98
  • 14.­167
  • 14.­222
  • 14.­228-229
  • 14.­246
  • 14.­248
  • 15.­9
  • 15.­81-87
  • 15.­121
  • 15.­123-144
  • 16.­14
  • 16.­30
  • 16.­46
  • 16.­50
  • 16.­55
  • 16.­62
  • 16.­66-72
  • 16.­79
  • 16.­95
  • 16.­115
  • 16.­129
  • 16.­139
  • 16.­153
  • 16.­166
  • 16.­183
  • 16.­197
  • 16.­211
  • 16.­225
  • 16.­229
  • 16.­241-242
  • 16.­244-246
  • 16.­248
  • 16.­255
  • 16.­263
  • 16.­265
  • 16.­270
  • 17.­1-3
  • 17.­13
  • 17.­17
  • 17.­46
  • 18.­5
  • 18.­17
  • 18.­24
  • 18.­39-40
  • 18.­42
  • 18.­61
  • 19.­2
  • 19.­4
  • 19.­6
  • 19.­12-13
  • 19.­15
  • 21.­1
  • 21.­12-13
  • 21.­19
  • 21.­25
  • 21.­29
  • 21.­40
  • 21.­44
  • 21.­57-58
  • 22.­4-5
  • 22.­16
  • 22.­41
  • 22.­50
  • 22.­54
  • 22.­61
  • 22.­66
  • 23.­3
  • 23.­14
  • 23.­16
  • 23.­19
  • 23.­21
  • 23.­24
  • 23.­26
  • 23.­29
  • 23.­31
  • 23.­34
  • 23.­36
  • 23.­39
  • 23.­41
  • 23.­44
  • 23.­46
  • 23.­49
  • 23.­51
  • 23.­54
  • 23.­56
  • 23.­59
  • 23.­61
  • 23.­64
  • 23.­66
  • 23.­69
  • 23.­71
  • 23.­74
  • 23.­76
  • 23.­79
  • 23.­81
  • 23.­84
  • 23.­86
  • 23.­89
  • 23.­91
  • 23.­94
  • 23.­96
  • 23.­99
  • 23.­101
  • 23.­104
  • 23.­106
  • 23.­109
  • 23.­111
  • 23.­114
  • 23.­116
  • 23.­119
  • 23.­216
  • 23.­329
  • 23.­466-467
  • 23.­469-471
  • 24.­6-7
  • 24.­10
  • 24.­12
  • 24.­15
  • 24.­17-18
  • 24.­26-27
  • 24.­40
  • 24.­42
  • 24.­44-45
  • 24.­70
  • 24.­75
  • 25.­4
  • 25.­16
  • 25.­25
  • 25.­96
  • 25.­143
  • 25.­153
  • 25.­166
  • 25.­171-175
  • 25.­177-184
  • 25.­194
  • 25.­209
  • 25.­225
  • 25.­240
  • 25.­255
  • 25.­261-270
  • 26.­4
  • 26.­26
  • 26.­41
  • 26.­114
  • 26.­150
  • 26.­160
  • 26.­233
  • 26.­283
  • 26.­297
  • 26.­311
  • 26.­325
  • 26.­339
  • 26.­353
  • 26.­367
  • 26.­381
  • 26.­395
  • 26.­409
  • 26.­423
  • 26.­437
  • 26.­451
  • 26.­465
  • 26.­479
  • 26.­493
  • 26.­507
  • 26.­521
  • 26.­528
  • 26.­622-627
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­163-164
  • 27.­373-374
  • 27.­454
  • 27.­456
  • 27.­458
  • 27.­460
  • 27.­462
  • 27.­464
  • 27.­466
  • 27.­468
  • 27.­470
  • 27.­472
  • 27.­474
  • 27.­476
  • 27.­478
  • 27.­480
  • 27.­482
  • 27.­484
  • 27.­486
  • 27.­488
  • 27.­490
  • 27.­492
  • 27.­494
  • 27.­496
  • 27.­498
  • 27.­500
  • 27.­502
  • 27.­504
  • 27.­506
  • 27.­508
  • 27.­510
  • 27.­512
  • 27.­514
  • 27.­516
  • 27.­518
  • 27.­520
  • 27.­522
  • 27.­524
  • 27.­526
  • 27.­528
  • 27.­530
  • 27.­532
  • 27.­534
  • 27.­536
  • 27.­538
  • 27.­540
  • 27.­542
  • 27.­544
  • 27.­546
  • 27.­548
  • 27.­550
  • 27.­552
  • 27.­554
  • 27.­556
  • 27.­558
  • 27.­560
  • 27.­562
  • 27.­564
  • 27.­566
  • 27.­568
  • 27.­570
  • 27.­572
  • 27.­574
  • 27.­576
  • 27.­578
  • 27.­580
  • 27.­582
  • 27.­584
  • 27.­586
  • 27.­588-590
  • 27.­592
  • 27.­594
  • 27.­596
  • 27.­598
  • 27.­600
  • 27.­602
  • 27.­604
  • 27.­606
  • 27.­608
  • 27.­610
  • 27.­614
  • 27.­616
  • 27.­618
  • 27.­620
  • 27.­622
  • 27.­624
  • 27.­626
  • 27.­628
  • 27.­630
  • 27.­632
  • 27.­634
  • 27.­636
  • 27.­638
  • 27.­640
  • 27.­642
  • 27.­644
  • 27.­646
  • 27.­648
  • 27.­650
  • 27.­652
  • 27.­654
  • 27.­663
  • 27.­665
  • 27.­667
  • 27.­669-671
  • 27.­679
  • 28.­2
  • 28.­72
  • 28.­116
  • 28.­133
  • 28.­148
  • 28.­156
  • 28.­241
  • 28.­349
  • 28.­384
  • 28.­386-388
  • 28.­399
  • 28.­406
  • 28.­414
  • g.­214
g.­240

emptiness of the unlimited

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

Ninth of the eighteen emptinesses.

Located in 663 passages in the translation:

  • 2.­38
  • 2.­223
  • 2.­225
  • 2.­253
  • 2.­270
  • 2.­295
  • 2.­309
  • 2.­319
  • 2.­329
  • 2.­339
  • 2.­349
  • 2.­359
  • 2.­368
  • 2.­379
  • 2.­390
  • 2.­402
  • 2.­413
  • 2.­424
  • 2.­431
  • 2.­552
  • 2.­559
  • 2.­615-617
  • 3.­117
  • 4.­11
  • 4.­32
  • 4.­34
  • 4.­44
  • 4.­50
  • 5.­100
  • 5.­188
  • 5.­351
  • 5.­409
  • 5.­415
  • 5.­420
  • 5.­437
  • 5.­442
  • 5.­445
  • 5.­449-464
  • 5.­476
  • 5.­482
  • 5.­484
  • 5.­486
  • 5.­488
  • 5.­498
  • 6.­69
  • 6.­112
  • 6.­132
  • 6.­148
  • 6.­189-204
  • 6.­206-208
  • 6.­212
  • 6.­216
  • 6.­220
  • 7.­2
  • 7.­72
  • 7.­115
  • 7.­143-149
  • 7.­186
  • 7.­254-262
  • 7.­289-340
  • 7.­354
  • 7.­370
  • 8.­15
  • 8.­28
  • 8.­45
  • 8.­58
  • 8.­84
  • 8.­107
  • 8.­113-115
  • 8.­120-121
  • 8.­129
  • 8.­139
  • 8.­149
  • 8.­159
  • 8.­170
  • 8.­244
  • 8.­253
  • 8.­260
  • 8.­268
  • 8.­306
  • 8.­310
  • 8.­321
  • 8.­335
  • 8.­358-359
  • 8.­373-374
  • 8.­385
  • 8.­394
  • 10.­131
  • 10.­158-160
  • 10.­217-219
  • 10.­254
  • 10.­261
  • 10.­272-281
  • 10.­283-285
  • 11.­7
  • 11.­22
  • 11.­93-94
  • 11.­120
  • 11.­144
  • 12.­5
  • 12.­7
  • 12.­10
  • 12.­92
  • 12.­200
  • 12.­242
  • 12.­266-275
  • 12.­341
  • 12.­388
  • 12.­399
  • 12.­409
  • 12.­420
  • 12.­431
  • 12.­442
  • 12.­453
  • 12.­464
  • 12.­475
  • 12.­486
  • 12.­497
  • 12.­508
  • 12.­519
  • 12.­530
  • 12.­541
  • 12.­552
  • 12.­567
  • 12.­580
  • 12.­593
  • 12.­596
  • 12.­608
  • 12.­623
  • 12.­627
  • 12.­637
  • 12.­650
  • 12.­659
  • 13.­7
  • 13.­13
  • 13.­86
  • 13.­131
  • 13.­143
  • 13.­156
  • 13.­164
  • 13.­174
  • 13.­182
  • 13.­195
  • 13.­205
  • 13.­215
  • 13.­220
  • 13.­244
  • 13.­258
  • 13.­272
  • 13.­289
  • 13.­294
  • 13.­321
  • 13.­339
  • 14.­90
  • 14.­97-98
  • 14.­166
  • 14.­222
  • 14.­228-229
  • 14.­246
  • 14.­248
  • 15.­9
  • 15.­81-87
  • 15.­121
  • 15.­123-144
  • 16.­14
  • 16.­30
  • 16.­46
  • 16.­50
  • 16.­55
  • 16.­62
  • 16.­66-73
  • 16.­79
  • 16.­95
  • 16.­115
  • 16.­129
  • 16.­139
  • 16.­153
  • 16.­166
  • 16.­183
  • 16.­197
  • 16.­211
  • 16.­225
  • 16.­229
  • 16.­241-242
  • 16.­244-246
  • 16.­248
  • 16.­255
  • 16.­263
  • 16.­265
  • 16.­270
  • 17.­1-3
  • 17.­13
  • 17.­17
  • 17.­45
  • 18.­5
  • 18.­17
  • 18.­24
  • 18.­39-40
  • 18.­42
  • 18.­61
  • 19.­2
  • 19.­4
  • 19.­6
  • 19.­12-13
  • 19.­15
  • 21.­1
  • 21.­12-13
  • 21.­19
  • 21.­25
  • 21.­29
  • 21.­40
  • 21.­44
  • 21.­57-58
  • 22.­4-5
  • 22.­16
  • 22.­41
  • 22.­50
  • 22.­54
  • 22.­61
  • 22.­66
  • 23.­3
  • 23.­14
  • 23.­16
  • 23.­19
  • 23.­21
  • 23.­24
  • 23.­26
  • 23.­29
  • 23.­31
  • 23.­34
  • 23.­36
  • 23.­39
  • 23.­41
  • 23.­44
  • 23.­46
  • 23.­49
  • 23.­51
  • 23.­54
  • 23.­56
  • 23.­59
  • 23.­61
  • 23.­64
  • 23.­66
  • 23.­69
  • 23.­71
  • 23.­74
  • 23.­76
  • 23.­79
  • 23.­81
  • 23.­84
  • 23.­86
  • 23.­89
  • 23.­91
  • 23.­94
  • 23.­96
  • 23.­99
  • 23.­101
  • 23.­104
  • 23.­106
  • 23.­109
  • 23.­111
  • 23.­114
  • 23.­116
  • 23.­119
  • 23.­215
  • 23.­328
  • 23.­466-467
  • 23.­469-471
  • 24.­6-7
  • 24.­10
  • 24.­12
  • 24.­15
  • 24.­17-18
  • 24.­26-27
  • 24.­40
  • 24.­42
  • 24.­44-45
  • 24.­70
  • 24.­75
  • 25.­4
  • 25.­16
  • 25.­25
  • 25.­95
  • 25.­143
  • 25.­153
  • 25.­166
  • 25.­171-175
  • 25.­177-184
  • 25.­194
  • 25.­209
  • 25.­225
  • 25.­240
  • 25.­255
  • 25.­261-270
  • 26.­4
  • 26.­26
  • 26.­41
  • 26.­113
  • 26.­150
  • 26.­160
  • 26.­232
  • 26.­283
  • 26.­297
  • 26.­311
  • 26.­325
  • 26.­339
  • 26.­353
  • 26.­367
  • 26.­381
  • 26.­395
  • 26.­409
  • 26.­423
  • 26.­437
  • 26.­451
  • 26.­465
  • 26.­479
  • 26.­493
  • 26.­507
  • 26.­521
  • 26.­528
  • 26.­616-621
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­161-162
  • 27.­371-372
  • 27.­454
  • 27.­456
  • 27.­458
  • 27.­460
  • 27.­462
  • 27.­464
  • 27.­466
  • 27.­468
  • 27.­470
  • 27.­472
  • 27.­474
  • 27.­476
  • 27.­478
  • 27.­480
  • 27.­482
  • 27.­484
  • 27.­486
  • 27.­488
  • 27.­490
  • 27.­492
  • 27.­494
  • 27.­496
  • 27.­498
  • 27.­500
  • 27.­502
  • 27.­504
  • 27.­506
  • 27.­508
  • 27.­510
  • 27.­512
  • 27.­514
  • 27.­516
  • 27.­518
  • 27.­520
  • 27.­522
  • 27.­524
  • 27.­526
  • 27.­528
  • 27.­530
  • 27.­532
  • 27.­534
  • 27.­536
  • 27.­538
  • 27.­540
  • 27.­542
  • 27.­544
  • 27.­546
  • 27.­548
  • 27.­550
  • 27.­552
  • 27.­554
  • 27.­556
  • 27.­558
  • 27.­560
  • 27.­562
  • 27.­564
  • 27.­566
  • 27.­568
  • 27.­570
  • 27.­572
  • 27.­574
  • 27.­576
  • 27.­578
  • 27.­580
  • 27.­582
  • 27.­584
  • 27.­586-588
  • 27.­590
  • 27.­592
  • 27.­594
  • 27.­596
  • 27.­598
  • 27.­600
  • 27.­602
  • 27.­604
  • 27.­606
  • 27.­608
  • 27.­610
  • 27.­612
  • 27.­614
  • 27.­616
  • 27.­618
  • 27.­620
  • 27.­622
  • 27.­624
  • 27.­626
  • 27.­628
  • 27.­630
  • 27.­632
  • 27.­634
  • 27.­636
  • 27.­638
  • 27.­640
  • 27.­642
  • 27.­644
  • 27.­646
  • 27.­648
  • 27.­650
  • 27.­652
  • 27.­654
  • 27.­663
  • 27.­665
  • 27.­667
  • 27.­669-671
  • 27.­679
  • 28.­2
  • 28.­71
  • 28.­116
  • 28.­133
  • 28.­148
  • 28.­156
  • 28.­240
  • 28.­348
  • 28.­384
  • 28.­386-388
  • 28.­399
  • 28.­406
  • 28.­414
  • g.­214
g.­241

emptiness of ultimate reality

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

Sixth of the eighteen emptinesses.

Located in 564 passages in the translation:

  • 2.­38
  • 2.­223
  • 2.­225
  • 2.­253
  • 2.­270
  • 2.­295
  • 2.­309
  • 2.­319
  • 2.­329
  • 2.­339
  • 2.­349
  • 2.­359
  • 2.­368
  • 2.­379
  • 2.­390
  • 2.­402
  • 2.­413
  • 2.­424
  • 2.­431
  • 2.­552
  • 2.­559
  • 3.­107
  • 3.­117
  • 4.­11
  • 4.­32
  • 4.­34
  • 4.­44
  • 4.­50
  • 5.­97
  • 5.­188
  • 5.­348
  • 5.­409
  • 5.­415
  • 5.­420
  • 5.­437
  • 5.­442
  • 5.­445
  • 5.­449-464
  • 5.­476
  • 5.­482
  • 5.­484
  • 5.­486
  • 5.­488
  • 5.­498
  • 6.­66
  • 6.­112
  • 6.­132
  • 6.­148
  • 6.­189-202
  • 6.­204
  • 6.­206-208
  • 6.­212
  • 6.­216
  • 6.­220
  • 7.­2
  • 7.­69
  • 7.­115
  • 7.­143-149
  • 7.­186
  • 7.­254-262
  • 7.­288-340
  • 7.­354
  • 7.­370
  • 8.­15
  • 8.­28
  • 8.­45
  • 8.­58
  • 8.­84
  • 8.­107
  • 8.­113-115
  • 8.­120-121
  • 8.­129
  • 8.­139
  • 8.­149
  • 8.­159
  • 8.­170
  • 8.­244
  • 8.­253
  • 8.­260
  • 8.­268
  • 8.­306
  • 8.­310
  • 8.­321
  • 8.­335
  • 8.­358-359
  • 8.­373-374
  • 8.­385
  • 8.­391
  • 10.­131
  • 10.­158-160
  • 10.­217-219
  • 10.­254
  • 10.­261
  • 10.­272-281
  • 10.­283-285
  • 11.­7
  • 11.­22
  • 11.­93-94
  • 11.­120
  • 11.­141
  • 12.­5
  • 12.­7
  • 12.­10
  • 12.­89
  • 12.­197
  • 12.­242
  • 12.­263-275
  • 12.­338
  • 12.­388
  • 12.­399
  • 12.­409
  • 12.­420
  • 12.­431
  • 12.­442
  • 12.­453
  • 12.­464
  • 12.­475
  • 12.­486
  • 12.­497
  • 12.­508
  • 12.­519
  • 12.­530
  • 12.­541
  • 12.­552
  • 12.­567
  • 12.­580
  • 12.­593
  • 12.­596
  • 12.­608
  • 12.­623
  • 12.­627
  • 12.­637
  • 12.­650
  • 12.­659
  • 13.­7
  • 13.­13
  • 13.­83
  • 13.­131
  • 13.­143
  • 13.­156
  • 13.­164
  • 13.­174
  • 13.­182
  • 13.­195
  • 13.­205
  • 13.­215
  • 13.­220
  • 13.­244
  • 13.­258
  • 13.­272
  • 13.­289
  • 13.­294
  • 13.­321
  • 13.­339
  • 14.­90
  • 14.­97-98
  • 14.­163
  • 14.­222
  • 14.­228-229
  • 14.­246
  • 14.­248
  • 15.­9
  • 15.­81-87
  • 15.­121
  • 15.­123-144
  • 16.­14
  • 16.­30
  • 16.­46
  • 16.­50
  • 16.­55
  • 16.­62
  • 16.­66-73
  • 16.­79
  • 16.­95
  • 16.­115
  • 16.­129
  • 16.­139
  • 16.­153
  • 16.­166
  • 16.­183
  • 16.­197
  • 16.­211
  • 16.­225
  • 16.­229
  • 16.­241-242
  • 16.­244-246
  • 16.­248
  • 16.­255
  • 16.­263
  • 16.­265
  • 16.­270
  • 17.­1-3
  • 17.­13
  • 17.­17
  • 17.­42
  • 18.­5
  • 18.­17
  • 18.­24
  • 18.­39-40
  • 18.­42
  • 18.­61
  • 19.­2
  • 19.­4
  • 19.­6
  • 19.­12-13
  • 19.­15
  • 21.­1
  • 21.­12-13
  • 21.­19
  • 21.­25
  • 21.­29
  • 21.­40
  • 21.­44
  • 21.­57-58
  • 22.­4-5
  • 22.­16
  • 22.­41
  • 22.­50
  • 22.­54
  • 22.­61
  • 22.­66
  • 23.­3
  • 23.­14
  • 23.­16
  • 23.­19
  • 23.­21
  • 23.­24
  • 23.­26
  • 23.­29
  • 23.­31
  • 23.­34
  • 23.­36
  • 23.­39
  • 23.­41
  • 23.­44
  • 23.­46
  • 23.­49
  • 23.­51
  • 23.­54
  • 23.­56
  • 23.­59
  • 23.­61
  • 23.­64
  • 23.­66
  • 23.­69
  • 23.­71
  • 23.­74
  • 23.­76
  • 23.­79
  • 23.­81
  • 23.­84
  • 23.­86
  • 23.­89
  • 23.­91
  • 23.­94
  • 23.­96
  • 23.­99
  • 23.­101
  • 23.­104
  • 23.­106
  • 23.­109
  • 23.­111
  • 23.­114
  • 23.­116
  • 23.­119
  • 23.­212
  • 23.­325
  • 23.­466-467
  • 23.­469-471
  • 24.­6-7
  • 24.­10
  • 24.­12
  • 24.­15
  • 24.­17-18
  • 24.­26-27
  • 24.­40
  • 24.­42
  • 24.­44-45
  • 24.­70
  • 24.­75
  • 25.­4
  • 25.­16
  • 25.­25
  • 25.­92
  • 25.­143
  • 25.­153
  • 25.­166
  • 25.­171-175
  • 25.­177-184
  • 25.­194
  • 25.­209
  • 25.­225
  • 25.­240
  • 25.­255
  • 25.­261-270
  • 26.­4
  • 26.­26
  • 26.­41
  • 26.­110
  • 26.­150
  • 26.­160
  • 26.­229
  • 26.­283
  • 26.­297
  • 26.­311
  • 26.­325
  • 26.­339
  • 26.­353
  • 26.­367
  • 26.­381
  • 26.­395
  • 26.­409
  • 26.­423
  • 26.­437
  • 26.­451
  • 26.­465
  • 26.­479
  • 26.­493
  • 26.­507
  • 26.­521
  • 26.­528
  • 26.­598-603
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­155-156
  • 27.­365-366
  • 27.­581-582
  • 27.­663
  • 27.­665
  • 27.­667
  • 27.­669-671
  • 27.­679
  • 28.­2
  • 28.­68
  • 28.­116
  • 28.­133
  • 28.­148
  • 28.­156
  • 28.­237
  • 28.­345
  • 28.­384
  • 28.­386-388
  • 28.­399
  • 28.­406
  • 28.­414
  • g.­214
g.­242

emptiness of unconditioned phenomena

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

The eighth of the eighteen emptinesses

Located in 560 passages in the translation:

  • 2.­38
  • 2.­223
  • 2.­225
  • 2.­253
  • 2.­270
  • 2.­295
  • 2.­309
  • 2.­319
  • 2.­329
  • 2.­339
  • 2.­349
  • 2.­359
  • 2.­368
  • 2.­379
  • 2.­390
  • 2.­402
  • 2.­413
  • 2.­424
  • 2.­431
  • 2.­552
  • 2.­559
  • 3.­107
  • 3.­117
  • 4.­11
  • 4.­32
  • 4.­34
  • 4.­44
  • 4.­50
  • 5.­99
  • 5.­188
  • 5.­350
  • 5.­409
  • 5.­415
  • 5.­420
  • 5.­437
  • 5.­442
  • 5.­445
  • 5.­449-464
  • 5.­476
  • 5.­482
  • 5.­484
  • 5.­486
  • 5.­488
  • 5.­498
  • 6.­68
  • 6.­112
  • 6.­132
  • 6.­148
  • 6.­189-204
  • 6.­206-208
  • 6.­212
  • 6.­216
  • 6.­220
  • 7.­2
  • 7.­71
  • 7.­115
  • 7.­143-149
  • 7.­186
  • 7.­254-262
  • 7.­288-329
  • 7.­331-332
  • 7.­334-340
  • 7.­354
  • 7.­370
  • 8.­15
  • 8.­28
  • 8.­45
  • 8.­58
  • 8.­84
  • 8.­107
  • 8.­113-115
  • 8.­120-121
  • 8.­129
  • 8.­139
  • 8.­149
  • 8.­159
  • 8.­170
  • 8.­244
  • 8.­253
  • 8.­260
  • 8.­268
  • 8.­306
  • 8.­310
  • 8.­321
  • 8.­335
  • 8.­358-359
  • 8.­373-374
  • 8.­385
  • 8.­393
  • 10.­131
  • 10.­158-160
  • 10.­217-219
  • 10.­254
  • 10.­261
  • 10.­272-281
  • 10.­283-285
  • 11.­7
  • 11.­22
  • 11.­93-94
  • 11.­120
  • 11.­143
  • 12.­5
  • 12.­7
  • 12.­10
  • 12.­91
  • 12.­199
  • 12.­242
  • 12.­265-275
  • 12.­340
  • 12.­388
  • 12.­399
  • 12.­409
  • 12.­420
  • 12.­431
  • 12.­442
  • 12.­453
  • 12.­464
  • 12.­475
  • 12.­486
  • 12.­497
  • 12.­508
  • 12.­519
  • 12.­530
  • 12.­541
  • 12.­552
  • 12.­567
  • 12.­580
  • 12.­593
  • 12.­596
  • 12.­608
  • 12.­623
  • 12.­627
  • 12.­637
  • 12.­650
  • 12.­659
  • 13.­7
  • 13.­13
  • 13.­85
  • 13.­131
  • 13.­143
  • 13.­156
  • 13.­164
  • 13.­174
  • 13.­182
  • 13.­195
  • 13.­205
  • 13.­215
  • 13.­220
  • 13.­244
  • 13.­258
  • 13.­272
  • 13.­289
  • 13.­294
  • 13.­321
  • 13.­339
  • 14.­90
  • 14.­97-98
  • 14.­165
  • 14.­222
  • 14.­228-229
  • 14.­246
  • 14.­248
  • 15.­9
  • 15.­81-87
  • 15.­121
  • 15.­123-144
  • 16.­14
  • 16.­30
  • 16.­46
  • 16.­50
  • 16.­55
  • 16.­62
  • 16.­66-73
  • 16.­79
  • 16.­95
  • 16.­115
  • 16.­129
  • 16.­139
  • 16.­153
  • 16.­166
  • 16.­183
  • 16.­197
  • 16.­211
  • 16.­225
  • 16.­229
  • 16.­241
  • 16.­244-246
  • 16.­248
  • 16.­255
  • 16.­263
  • 16.­265
  • 16.­270
  • 17.­1-3
  • 17.­13
  • 17.­17
  • 17.­44
  • 18.­5
  • 18.­17
  • 18.­24
  • 18.­39-40
  • 18.­42
  • 18.­61
  • 19.­2
  • 19.­4
  • 19.­6
  • 19.­12-13
  • 19.­15
  • 21.­1
  • 21.­12-13
  • 21.­19
  • 21.­25
  • 21.­29
  • 21.­40
  • 21.­44
  • 21.­57-58
  • 22.­4-5
  • 22.­16
  • 22.­41
  • 22.­50
  • 22.­54
  • 22.­61
  • 22.­66
  • 23.­3
  • 23.­14
  • 23.­16
  • 23.­19
  • 23.­21
  • 23.­24
  • 23.­26
  • 23.­29
  • 23.­31
  • 23.­34
  • 23.­36
  • 23.­39
  • 23.­41
  • 23.­44
  • 23.­46
  • 23.­49
  • 23.­51
  • 23.­54
  • 23.­56
  • 23.­59
  • 23.­61
  • 23.­64
  • 23.­66
  • 23.­69
  • 23.­71
  • 23.­74
  • 23.­76
  • 23.­79
  • 23.­81
  • 23.­84
  • 23.­86
  • 23.­89
  • 23.­91
  • 23.­94
  • 23.­96
  • 23.­99
  • 23.­101
  • 23.­104
  • 23.­106
  • 23.­109
  • 23.­111
  • 23.­114
  • 23.­116
  • 23.­119
  • 23.­214
  • 23.­327
  • 23.­466-467
  • 23.­469-471
  • 24.­6-7
  • 24.­10
  • 24.­12
  • 24.­15
  • 24.­17-18
  • 24.­26-27
  • 24.­40
  • 24.­42
  • 24.­44-45
  • 24.­70
  • 24.­75
  • 25.­4
  • 25.­16
  • 25.­25
  • 25.­94
  • 25.­143
  • 25.­153
  • 25.­166
  • 25.­171-175
  • 25.­177-184
  • 25.­194
  • 25.­209
  • 25.­225
  • 25.­240
  • 25.­255
  • 25.­261-270
  • 26.­4
  • 26.­26
  • 26.­41
  • 26.­112
  • 26.­150
  • 26.­160
  • 26.­231
  • 26.­283
  • 26.­297
  • 26.­311
  • 26.­325
  • 26.­339
  • 26.­353
  • 26.­367
  • 26.­381
  • 26.­395
  • 26.­409
  • 26.­423
  • 26.­437
  • 26.­451
  • 26.­465
  • 26.­479
  • 26.­493
  • 26.­507
  • 26.­521
  • 26.­528
  • 26.­610-615
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­159-160
  • 27.­369-370
  • 27.­585-586
  • 27.­663
  • 27.­665
  • 27.­667
  • 27.­669-671
  • 27.­679
  • 28.­2
  • 28.­70
  • 28.­116
  • 28.­133
  • 28.­148
  • 28.­156
  • 28.­239
  • 28.­347
  • 28.­384
  • 28.­386-388
  • 28.­399
  • 28.­406
  • 28.­414
  • g.­214
g.­243

endowed with a distinct forbearance

Wylie:
  • ma ’dres pa’i bzod pa dang ldan pa
Tibetan:
  • མ་འདྲེས་པའི་བཟོད་པ་དང་ལྡན་པ།
Sanskrit:
  • —

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­536
  • 11.­6
g.­244

endowed with all finest aspects

Wylie:
  • rnam pa’i mchog thams cad dang ldan pa
Tibetan:
  • རྣམ་པའི་མཆོག་ཐམས་ཅད་དང་ལྡན་པ།
Sanskrit:
  • sarvākārāvatāra

A meditative stability. See also n.­402 and in the Twenty-Five Thousand, n.­231.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­537
  • 11.­6
g.­245

endowed with dhāraṇīs

Wylie:
  • gzungs dang ldan pa
Tibetan:
  • གཟུངས་དང་ལྡན་པ།
Sanskrit:
  • —

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­538
  • 11.­6
g.­246

endowed with practice

Wylie:
  • spyod pa dang ldan pa
Tibetan:
  • སྤྱོད་པ་དང་ལྡན་པ།
Sanskrit:
  • cāritravatī

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­503
  • 11.­6
g.­247

endowed with the branches of enlightenment

Wylie:
  • byang chub kyi yan lag yod pa
Tibetan:
  • བྱང་ཆུབ་ཀྱི་ཡན་ལག་ཡོད་པ།
Sanskrit:
  • bodhyaṅgavatī

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­510
  • 11.­6
g.­248

endowed with the essence

Wylie:
  • snying po dang ldan pa
Tibetan:
  • སྙིང་པོ་དང་ལྡན་པ།
Sanskrit:
  • śāravatī

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­546
  • 11.­6
g.­249

engaging with certainty in lexical explanations

Wylie:
  • nges pa’i tshig la gdon mi za bar ’jug pa
Tibetan:
  • ངེས་པའི་ཚིག་ལ་གདོན་མི་ཟ་བར་འཇུག་པ།
Sanskrit:
  • nirukti­niyata­praveśa

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­429
  • 11.­6
g.­251

entering into names and signs

Wylie:
  • ming dang mtshan ma la ’jug pa
  • mying dang mtshan ma la ’jug pa
Tibetan:
  • མིང་དང་མཚན་མ་ལ་འཇུག་པ།
  • མྱིང་དང་མཚན་མ་ལ་འཇུག་པ།
Sanskrit:
  • —

A meditative stability.

Located in 6 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­498
  • 11.­6
  • n.­323
g.­252

entering into the ascertainment of names

Wylie:
  • ming nges par ’jug pa
  • mying nges par ’jug pa
Tibetan:
  • མིང་ངེས་པར་འཇུག་པ།
  • མྱིང་ངེས་པར་འཇུག་པ།
Sanskrit:
  • nāmani­yata­praveśa

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­500
  • 11.­6
g.­253

entering the stream

Wylie:
  • rgyun tu zhugs pa
Tibetan:
  • རྒྱུན་ཏུ་ཞུགས་པ།
Sanskrit:
  • śrotaāpanna

One of the four types of noble individuals, the first stage of the progression culminating in the state of an arhat. The term is often rendered “stream enterer.”

Located in 100 passages in the translation:

  • 1.­1
  • 2.­211
  • 2.­224
  • 2.­245
  • 2.­575
  • 2.­579
  • 2.­583
  • 2.­644
  • 5.­189
  • 5.­463
  • 6.­185
  • 8.­95
  • 8.­309
  • 8.­313-315
  • 10.­257
  • 10.­265
  • 11.­26-27
  • 11.­103-104
  • 12.­297-300
  • 12.­311-315
  • 13.­209
  • 13.­219-222
  • 13.­229
  • 14.­207
  • 14.­216
  • 14.­224
  • 14.­248
  • 16.­17
  • 16.­34
  • 16.­171
  • 16.­173
  • 16.­267
  • 16.­272
  • 18.­17
  • 18.­21-23
  • 18.­25-28
  • 18.­40
  • 19.­4
  • 19.­13
  • 21.­31
  • 21.­43
  • 22.­60
  • 23.­11
  • 23.­16
  • 23.­21
  • 23.­26
  • 23.­31
  • 23.­36
  • 23.­41
  • 23.­46
  • 23.­51
  • 23.­56
  • 23.­61
  • 23.­66
  • 23.­71
  • 23.­76
  • 23.­81
  • 23.­86
  • 23.­91
  • 23.­96
  • 23.­101
  • 23.­106
  • 23.­111
  • 23.­116
  • 23.­247
  • 23.­369
  • 23.­371
  • 23.­373
  • 23.­375
  • 23.­377
  • 23.­379
  • 24.­50
  • 24.­58
  • 25.­4
  • 28.­160
  • 28.­400
  • n.­646
  • n.­651-652
  • g.­356
  • g.­471
g.­254

entity

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

Something that is taken to be intrinsically existent.

Located in 124 passages in the translation:

  • 2.­302-312
  • 5.­1
  • 5.­189
  • 5.­483-485
  • 7.­321
  • 8.­2-33
  • 8.­49-74
  • 8.­402-403
  • 8.­405-406
  • 10.­5
  • 10.­49
  • 10.­59-60
  • 10.­71
  • 10.­76-78
  • 11.­10-37
  • 16.­235
  • n.­363
  • n.­446
  • n.­550
  • n.­617
  • n.­628
  • n.­825
  • g.­587
  • g.­893
g.­256

entrance to symbols and sounds

Wylie:
  • brda dang sgra la ’jug pa
Tibetan:
  • བརྡ་དང་སྒྲ་ལ་འཇུག་པ།
Sanskrit:
  • saṃketa­ruta­praveśa

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­524
  • 11.­6
g.­258

entry into designations

Wylie:
  • tshig bla dags la yang dag par ’jug pa
Tibetan:
  • ཚིག་བླ་དགས་ལ་ཡང་དག་པར་འཇུག་པ།
Sanskrit:
  • adhivacana­saṃpraveśa

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­430
  • 11.­6
g.­260

equal to the unequaled

Wylie:
  • mi mnyam pa dang mnyam pa
Tibetan:
  • མི་མཉམ་པ་དང་མཉམ་པ།
Sanskrit:
  • āgamasama

An expression of ultimate excellence.

Located in 28 passages in the translation:

  • 2.­632
  • 2.­634-641
  • 8.­117-119
  • 8.­164
  • 8.­513
  • 11.­6
  • 19.­9-10
  • 24.­1
  • 24.­3
  • 24.­20-21
  • 24.­24
  • 24.­70-74
  • 24.­76
g.­261

equal to the unequaled

Wylie:
  • mi mnyam pa dang mnyam pa
Tibetan:
  • མི་མཉམ་པ་དང་མཉམ་པ།
Sanskrit:
  • āgamasama

A meditative stability.

Located in 4 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­513
g.­262

equanimity

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

Fourth of the four immeasurable attitudes and seventh of the seven branches of enlightenment.

Located in 40 passages in the translation:

  • 2.­486-488
  • 2.­490
  • 2.­492
  • 4.­16
  • 5.­124
  • 8.­83
  • 8.­220-226
  • 8.­228-229
  • 8.­236
  • 8.­238
  • 9.­28-29
  • 9.­46-47
  • 9.­50
  • 10.­17
  • 10.­103
  • 12.­5
  • 16.­199
  • 16.­213
  • 16.­261
  • 17.­64
  • 17.­86
  • 19.­18
  • 22.­45
  • 24.­36
  • 24.­38
  • 24.­40
  • 24.­42
  • g.­342
  • g.­776
g.­263

essential nature

Wylie:
  • ngo bo nyid
  • rang bzhin
Tibetan:
  • ངོ་བོ་ཉིད།
  • རང་བཞིན།
Sanskrit:
  • svabhāva

Definition from the 84000 Glossary of Terms:

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 592 passages in the translation:

  • 2.­192
  • 2.­211
  • 2.­474
  • 5.­360
  • 5.­467-479
  • 5.­481-486
  • 5.­488
  • 6.­156
  • 6.­158
  • 6.­190
  • 7.­128
  • 7.­130
  • 7.­132
  • 7.­134
  • 7.­136
  • 7.­138
  • 7.­140
  • 7.­142
  • 7.­288-340
  • 8.­268
  • 8.­401
  • 10.­75
  • 10.­156-157
  • 10.­162-163
  • 10.­165-166
  • 10.­168-169
  • 10.­171-172
  • 10.­175
  • 10.­178
  • 10.­181
  • 10.­183-184
  • 10.­188-189
  • 10.­191-192
  • 10.­194
  • 10.­197
  • 10.­200
  • 10.­203
  • 10.­206
  • 10.­209
  • 10.­212
  • 10.­215
  • 10.­218-221
  • 10.­224
  • 10.­227
  • 10.­230-231
  • 10.­233-234
  • 10.­236-237
  • 10.­239-240
  • 10.­242-243
  • 10.­245-246
  • 10.­248-249
  • 11.­22
  • 11.­111-128
  • 11.­131
  • 12.­18
  • 12.­22
  • 12.­24-131
  • 12.­319-326
  • 12.­392-401
  • 12.­571
  • 13.­235-247
  • 13.­249-261
  • 13.­328-342
  • 15.­126
  • 16.­86-97
  • 16.­260
  • 22.­55
  • 22.­62
  • 23.­41
  • 23.­261-367
  • 24.­14
  • 24.­19
  • 24.­24-25
  • 24.­27-28
  • 24.­39
  • 24.­42
  • 24.­47
  • 25.­1
  • 25.­262
  • 26.­32-147
  • 26.­241
  • 26.­528
  • 27.­20
  • 27.­22
  • 27.­24
  • 28.­417
  • n.­119
  • n.­345
  • n.­600
  • n.­611
  • n.­628
  • n.­825
  • g.­493
g.­264

established instructions

Wylie:
  • gtan la phab pa bstan pa
Tibetan:
  • གཏན་ལ་ཕབ་པ་བསྟན་པ།
Sanskrit:
  • upadeśa

Eleventh of the twelve branches of the scriptures.

Located in 6 passages in the translation:

  • 2.­121
  • 7.­346
  • 10.­23
  • 22.­23-24
  • g.­902
g.­265

ethical discipline

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.”

In this text:

See also “six perfections.”

Located in 56 passages in the translation:

  • 2.­9
  • 2.­19
  • 2.­21
  • 2.­77
  • 2.­98
  • 2.­104
  • 2.­162
  • 2.­618-619
  • 2.­635
  • 2.­645
  • 5.­189
  • 8.­65
  • 8.­77
  • 8.­168
  • 8.­186
  • 8.­189
  • 8.­196
  • 8.­203
  • 8.­210
  • 8.­252
  • 10.­3
  • 10.­8
  • 10.­27
  • 10.­82
  • 10.­214
  • 12.­79
  • 13.­303-305
  • 16.­29
  • 17.­89-90
  • 17.­101
  • 18.­24
  • 18.­26
  • 21.­4
  • 21.­9-11
  • 22.­65-66
  • 23.­139
  • 23.­142
  • 24.­1-3
  • 24.­40
  • 24.­70
  • 24.­75
  • 24.­77
  • 26.­7
  • 27.­667
  • g.­779
  • g.­792
  • g.­905
g.­267

exact knowledge

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

See “four kinds of exact knowledge.”

Located in 272 passages in the translation:

  • 1.­2
  • 1.­49
  • 1.­57
  • 1.­65
  • 1.­73
  • 1.­81
  • 1.­89
  • 1.­97
  • 1.­105
  • 1.­113
  • 1.­121
  • 2.­14
  • 2.­225
  • 2.­298
  • 2.­370
  • 2.­381
  • 2.­392
  • 2.­456
  • 2.­562
  • 5.­188
  • 5.­223
  • 5.­438
  • 5.­460
  • 5.­477
  • 5.­485-486
  • 5.­488
  • 5.­501
  • 6.­98
  • 6.­117
  • 6.­135
  • 6.­151
  • 6.­174-176
  • 6.­184
  • 6.­203
  • 7.­4
  • 7.­101
  • 7.­117
  • 7.­186
  • 7.­282
  • 7.­341
  • 7.­356
  • 7.­372
  • 8.­18
  • 8.­31
  • 8.­48
  • 8.­61
  • 8.­108
  • 8.­112-115
  • 8.­120-121
  • 8.­132
  • 8.­142
  • 8.­152
  • 8.­162
  • 8.­237
  • 8.­263
  • 8.­268
  • 8.­278
  • 8.­323
  • 8.­337
  • 8.­364-365
  • 8.­373-374
  • 8.­399
  • 10.­119
  • 10.­172
  • 10.­227
  • 10.­256
  • 10.­264
  • 11.­25
  • 11.­99-100
  • 11.­122
  • 12.­13
  • 12.­121
  • 12.­229
  • 12.­245
  • 12.­292-295
  • 12.­370
  • 12.­610
  • 12.­625
  • 12.­627
  • 12.­639
  • 12.­652
  • 13.­9
  • 13.­16
  • 13.­115
  • 13.­132
  • 13.­145
  • 13.­157
  • 13.­166
  • 13.­175
  • 13.­198
  • 13.­207
  • 13.­246
  • 13.­260
  • 13.­274
  • 13.­291
  • 13.­294
  • 13.­341
  • 14.­92
  • 14.­97-98
  • 14.­195
  • 14.­223
  • 14.­228-229
  • 14.­247-248
  • 15.­11
  • 15.­107
  • 15.­124
  • 16.­15
  • 16.­48
  • 16.­57
  • 16.­64
  • 16.­66-73
  • 16.­81
  • 16.­97
  • 16.­118
  • 16.­131
  • 16.­142
  • 16.­155
  • 16.­168
  • 16.­185
  • 16.­199
  • 16.­213
  • 16.­227
  • 16.­241-242
  • 16.­244-246
  • 16.­248
  • 16.­258
  • 17.­2-3
  • 17.­13
  • 17.­19
  • 17.­104
  • 18.­5
  • 18.­24
  • 18.­40
  • 18.­44
  • 19.­2
  • 19.­4
  • 19.­6
  • 19.­12-15
  • 19.­19
  • 21.­22
  • 22.­4-5
  • 22.­17
  • 22.­43
  • 22.­61
  • 23.­16
  • 23.­21
  • 23.­26
  • 23.­31
  • 23.­36
  • 23.­41
  • 23.­46
  • 23.­51
  • 23.­56
  • 23.­61
  • 23.­66
  • 23.­71
  • 23.­76
  • 23.­81
  • 23.­86
  • 23.­91
  • 23.­96
  • 23.­101
  • 23.­106
  • 23.­111
  • 23.­116
  • 23.­121
  • 23.­244
  • 23.­357
  • 23.­466
  • 23.­469-470
  • 24.­27
  • 25.­18
  • 25.­124
  • 25.­168
  • 25.­180
  • 25.­182-184
  • 25.­243
  • 25.­258
  • 25.­261-270
  • 26.­4
  • 26.­44
  • 26.­142
  • 26.­263
  • 26.­286
  • 26.­300
  • 26.­314
  • 26.­328
  • 26.­342
  • 26.­356
  • 26.­370
  • 26.­384
  • 26.­398
  • 26.­412
  • 26.­426
  • 26.­440
  • 26.­454
  • 26.­468
  • 26.­482
  • 26.­496
  • 26.­510
  • 26.­524
  • 26.­530
  • 26.­790-795
  • 27.­219-220
  • 27.­429-430
  • 27.­645-646
  • 27.­663
  • 27.­665
  • 27.­669-671
  • 27.­679
  • 28.­2
  • 28.­100
  • 28.­377
  • 28.­384
  • 28.­386-388
  • 28.­407
  • 28.­416
g.­268

exact knowledge of dharmas

Wylie:
  • chos so so yang dag par rig pa
Tibetan:
  • ཆོས་སོ་སོ་ཡང་དག་པར་རིག་པ།
Sanskrit:
  • dharma­pratisaṃvid

Second of the four kinds of exact knowledge.

Located in 2 passages in the translation:

  • 9.­67
  • g.­343
g.­269

exact knowledge of inspired eloquence

Wylie:
  • spobs pa so so yang dag par rig pa
Tibetan:
  • སྤོབས་པ་སོ་སོ་ཡང་དག་པར་རིག་པ།
Sanskrit:
  • pratibhāna­pratisaṃvid

Fourth of the four kinds of exact knowledge.

Located in 5 passages in the translation:

  • 2.­456
  • 9.­67
  • 10.­120
  • g.­343
  • g.­419
g.­270

exact knowledge of lexical explanations

Wylie:
  • nges pa’i tshig so so yang dag par rig pa
Tibetan:
  • ངེས་པའི་ཚིག་སོ་སོ་ཡང་དག་པར་རིག་པ།
Sanskrit:
  • nirukta­pratisaṃvid

Third of the four kinds of exact knowledge. See also “lexical explanations.”

Located in 2 passages in the translation:

  • 9.­67
  • g.­343
g.­271

exact knowledge of meanings

Wylie:
  • don so so yang dag par rig pa
Tibetan:
  • དོན་སོ་སོ་ཡང་དག་པར་རིག་པ།
Sanskrit:
  • artha­pratisaṃvid

First of the four kinds of exact knowledge.

Located in 2 passages in the translation:

  • 9.­67
  • g.­343
g.­272

exalted

Wylie:
  • yang dag par ’phags pa
Tibetan:
  • ཡང་དག་པར་འཕགས་པ།
Sanskrit:
  • samudgata

A meditative stability.

Located in 6 passages in the translation:

  • 4.­17
  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­428
  • 11.­6
g.­275

excellently well established

Wylie:
  • rab tu bde bar gnas pa
Tibetan:
  • རབ་ཏུ་བདེ་བར་གནས་པ།
Sanskrit:
  • —

A meditative stability.

Located in 6 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­421
  • 11.­6
  • n.­307
g.­276

expanded on account of being elevated by phenomena

Wylie:
  • chos kyi ’phags pas yongs su rgyas pa
Tibetan:
  • ཆོས་ཀྱི་འཕགས་པས་ཡོངས་སུ་རྒྱས་པ།
Sanskrit:
  • —

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­486
  • 11.­6
g.­277

experiencer

Wylie:
  • tshor ba po
Tibetan:
  • ཚོར་བ་པོ།
Sanskrit:
  • vedaka

Located in 176 passages in the translation:

  • 2.­196
  • 2.­472
  • 3.­20-21
  • 3.­748
  • 5.­83
  • 6.­177
  • 8.­62
  • 8.­112
  • 8.­330
  • 10.­252
  • 11.­73-108
  • 12.­377-378
  • 15.­124
  • 17.­11
  • 18.­5
  • 22.­61
  • 26.­165-273
  • 26.­400-413
g.­278

extrasensory power

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

The six extrasensory powers (miraculous ability, clairaudience, knowing beings’ minds, recollecting past lives, clairvoyance, and knowing the contaminants have ceased) are described fully in 2.­601-2.­613. The five extrasensory powers are the first five of these, the sixth being the only one attainable only by arhats.

Located in 427 passages in the translation:

  • 1.­2
  • 2.­6
  • 2.­18
  • 2.­254
  • 2.­274
  • 2.­297
  • 2.­311
  • 2.­321
  • 2.­331
  • 2.­341
  • 2.­351
  • 2.­361
  • 2.­370
  • 2.­381
  • 2.­392
  • 2.­404
  • 2.­415
  • 2.­426
  • 2.­435
  • 2.­440
  • 2.­506
  • 2.­552
  • 2.­561
  • 2.­590-591
  • 2.­593
  • 2.­599
  • 2.­612
  • 2.­631
  • 3.­110
  • 3.­116
  • 3.­119
  • 3.­123
  • 4.­34
  • 4.­45
  • 4.­51
  • 5.­188
  • 5.­227
  • 5.­376
  • 5.­421
  • 5.­438
  • 5.­442-445
  • 5.­460
  • 5.­477
  • 5.­482
  • 5.­485-486
  • 5.­488
  • 5.­500
  • 6.­93
  • 6.­115
  • 6.­134
  • 6.­150
  • 6.­174-176
  • 6.­184
  • 6.­201
  • 6.­203-204
  • 6.­206-208
  • 6.­212
  • 6.­218
  • 7.­4
  • 7.­96
  • 7.­117
  • 7.­186
  • 7.­277
  • 7.­341
  • 7.­356
  • 7.­372
  • 8.­17
  • 8.­30
  • 8.­47
  • 8.­60
  • 8.­108
  • 8.­112-115
  • 8.­120-121
  • 8.­131
  • 8.­141
  • 8.­151
  • 8.­161
  • 8.­173
  • 8.­237
  • 8.­254
  • 8.­263
  • 8.­265
  • 8.­268
  • 8.­323
  • 8.­337
  • 8.­362-363
  • 8.­373-375
  • 10.­10
  • 10.­107
  • 10.­131
  • 10.­167-169
  • 10.­223-225
  • 10.­256
  • 10.­263
  • 11.­8
  • 11.­24
  • 11.­97-98
  • 11.­122
  • 11.­168
  • 12.­12
  • 12.­116
  • 12.­224
  • 12.­244
  • 12.­288-290
  • 12.­365
  • 12.­390
  • 12.­401
  • 12.­411
  • 12.­422
  • 12.­433
  • 12.­444
  • 12.­455
  • 12.­466
  • 12.­477
  • 12.­488
  • 12.­499
  • 12.­510
  • 12.­521
  • 12.­532
  • 12.­543
  • 12.­554
  • 12.­569
  • 12.­582
  • 12.­595-596
  • 12.­610
  • 12.­625
  • 12.­627
  • 12.­639
  • 12.­652
  • 12.­661
  • 13.­9
  • 13.­15
  • 13.­110
  • 13.­132
  • 13.­145
  • 13.­157
  • 13.­165
  • 13.­175
  • 13.­184
  • 13.­197
  • 13.­207
  • 13.­217
  • 13.­220
  • 13.­246
  • 13.­260
  • 13.­274
  • 13.­291
  • 13.­294
  • 13.­341
  • 14.­71
  • 14.­92
  • 14.­97-98
  • 14.­190
  • 14.­223
  • 14.­228-229
  • 14.­247-248
  • 15.­11
  • 15.­102
  • 15.­122-125
  • 15.­127-144
  • 16.­15
  • 16.­32
  • 16.­48
  • 16.­50
  • 16.­57
  • 16.­64
  • 16.­66-73
  • 16.­81
  • 16.­97
  • 16.­117
  • 16.­131
  • 16.­141
  • 16.­155
  • 16.­168
  • 16.­185
  • 16.­199
  • 16.­213
  • 16.­227
  • 16.­229
  • 16.­241-242
  • 16.­244-246
  • 16.­248
  • 16.­257
  • 17.­2-3
  • 17.­13
  • 17.­19
  • 17.­97
  • 17.­103
  • 18.­5
  • 18.­24
  • 18.­40
  • 19.­2
  • 19.­4
  • 19.­6
  • 19.­12-15
  • 19.­19-20
  • 21.­1-2
  • 21.­12-13
  • 21.­21
  • 21.­24-27
  • 21.­44
  • 21.­57-58
  • 22.­4-5
  • 22.­17
  • 22.­43
  • 22.­50
  • 22.­61
  • 23.­16
  • 23.­21
  • 23.­26
  • 23.­31
  • 23.­36
  • 23.­41
  • 23.­46
  • 23.­51
  • 23.­56
  • 23.­61
  • 23.­66
  • 23.­71
  • 23.­76
  • 23.­81
  • 23.­86
  • 23.­91
  • 23.­96
  • 23.­101
  • 23.­106
  • 23.­111
  • 23.­116
  • 23.­121
  • 23.­239
  • 23.­257
  • 23.­352
  • 23.­466-467
  • 23.­469-470
  • 24.­6-7
  • 24.­10
  • 24.­12
  • 24.­15
  • 24.­17
  • 24.­26-27
  • 24.­40
  • 24.­42
  • 24.­44-45
  • 24.­70
  • 24.­75
  • 25.­4
  • 25.­18
  • 25.­27
  • 25.­119
  • 25.­143
  • 25.­155
  • 25.­168
  • 25.­171-175
  • 25.­177-184
  • 25.­197
  • 25.­212
  • 25.­228
  • 25.­243
  • 25.­258
  • 25.­261-270
  • 26.­4
  • 26.­6
  • 26.­43
  • 26.­137
  • 26.­150
  • 26.­162
  • 26.­258
  • 26.­285
  • 26.­299
  • 26.­313
  • 26.­327
  • 26.­341
  • 26.­355
  • 26.­369
  • 26.­383
  • 26.­397
  • 26.­411
  • 26.­425
  • 26.­439
  • 26.­453
  • 26.­467
  • 26.­481
  • 26.­495
  • 26.­509
  • 26.­523
  • 26.­530
  • 26.­760-765
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­209-210
  • 27.­419-420
  • 27.­635-636
  • 27.­663
  • 27.­665
  • 27.­669-671
  • 27.­679
  • 28.­2
  • 28.­95
  • 28.­119
  • 28.­136
  • 28.­151
  • 28.­156
  • 28.­264
  • 28.­372
  • 28.­384
  • 28.­386-388
  • 28.­399
  • 28.­407
  • 28.­416
  • n.­73
  • n.­107
  • n.­201
  • n.­286
  • g.­313
  • g.­787
  • g.­905
g.­285

eye of divine clairvoyance

Wylie:
  • lha’i mig
  • lha’i myig
Tibetan:
  • ལྷའི་མིག
  • ལྷའི་མྱིག
Sanskrit:
  • divyacakṣus

Second of the five eyes.

Located in 21 passages in the translation:

  • 2.­108-118
  • 2.­565
  • 2.­569
  • 2.­572
  • 2.­609-610
  • 3.­116
  • 5.­137
  • 6.­116
  • 14.­213
  • g.­314
g.­286

eye of flesh

Wylie:
  • sha’i mig
  • sha’i myig
Tibetan:
  • ཤའི་མིག
  • ཤའི་མྱིག
Sanskrit:
  • māṃsacakṣus

First of the five eyes.

Located in 10 passages in the translation:

  • 2.­108
  • 2.­565-568
  • 3.­116
  • 5.­136
  • 6.­116
  • 14.­213
  • g.­314
g.­287

eye of the buddhas

Wylie:
  • sangs rgyas kyi spyan
  • sangs rgyas kyi mig
  • sangs rgyas kyi myig
Tibetan:
  • སངས་རྒྱས་ཀྱི་སྤྱན།
  • སངས་རྒྱས་ཀྱི་མིག
  • སངས་རྒྱས་ཀྱི་མྱིག
Sanskrit:
  • buddhacakṣus

Fifth of the five eyes.

Located in 20 passages in the translation:

  • 2.­108
  • 2.­565
  • 2.­595-596
  • 3.­116
  • 5.­140
  • 6.­116
  • 10.­102
  • 14.­213
  • 18.­29-38
  • g.­314
g.­288

eye of the Dharma

Wylie:
  • chos kyi mig
  • chos kyi myig
Tibetan:
  • ཆོས་ཀྱི་མིག
  • ཆོས་ཀྱི་མྱིག
Sanskrit:
  • dharmacakṣus

Fourth of the five eyes.

Located in 14 passages in the translation:

  • 2.­108
  • 2.­170
  • 2.­565
  • 2.­574
  • 2.­586-589
  • 2.­594
  • 3.­116
  • 5.­139
  • 6.­116
  • 14.­213
  • g.­314
g.­289

eye of wisdom

Wylie:
  • shes rab kyi mig
  • shes rab kyi myig
Tibetan:
  • ཤེས་རབ་ཀྱི་མིག
  • ཤེས་རབ་ཀྱི་མྱིག
Sanskrit:
  • prajñācakṣus

Third of the five eyes.

Located in 8 passages in the translation:

  • 2.­108
  • 2.­565
  • 2.­573
  • 3.­116
  • 5.­138
  • 6.­116
  • 14.­213
  • g.­314
g.­290

factors conducive to enlightenment

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

See “thirty-seven factors conducive to enlightenment.“

Located in 3 passages in the translation:

  • 25.­1
  • g.­869
  • g.­905
g.­291

faculties

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

See “five faculties.”

Located in 372 passages in the translation:

  • 2.­4
  • 2.­254
  • 2.­271
  • 2.­296
  • 2.­310
  • 2.­320
  • 2.­330
  • 2.­340
  • 2.­350
  • 2.­360
  • 2.­369
  • 2.­380
  • 2.­391
  • 2.­403
  • 2.­414
  • 2.­425
  • 2.­434
  • 2.­560
  • 2.­590
  • 2.­593
  • 3.­105
  • 3.­118
  • 4.­34
  • 4.­45
  • 4.­51
  • 5.­113
  • 5.­188
  • 5.­210
  • 5.­365
  • 5.­410
  • 5.­421
  • 5.­438
  • 5.­442
  • 5.­444-445
  • 5.­459
  • 5.­477
  • 5.­482
  • 5.­485-486
  • 5.­488
  • 5.­499
  • 6.­82
  • 6.­113
  • 6.­133
  • 6.­149
  • 6.­174-176
  • 6.­184
  • 6.­200
  • 6.­203
  • 6.­206-208
  • 6.­212
  • 6.­217
  • 7.­3
  • 7.­85
  • 7.­116
  • 7.­186
  • 7.­266
  • 7.­341
  • 7.­355
  • 7.­359
  • 7.­371
  • 8.­16
  • 8.­29
  • 8.­46
  • 8.­59
  • 8.­108
  • 8.­112-115
  • 8.­120-121
  • 8.­130
  • 8.­140
  • 8.­150
  • 8.­160
  • 8.­261
  • 8.­268
  • 8.­322
  • 8.­336
  • 8.­360-361
  • 8.­373-374
  • 10.­131
  • 10.­161-163
  • 10.­220-222
  • 10.­255
  • 10.­262
  • 11.­23
  • 11.­95-96
  • 11.­121
  • 11.­157
  • 12.­7
  • 12.­11
  • 12.­105
  • 12.­213
  • 12.­243
  • 12.­278-281
  • 12.­354
  • 12.­389
  • 12.­400
  • 12.­410
  • 12.­421
  • 12.­432
  • 12.­443
  • 12.­454
  • 12.­465
  • 12.­476
  • 12.­487
  • 12.­498
  • 12.­509
  • 12.­520
  • 12.­531
  • 12.­542
  • 12.­553
  • 12.­568
  • 12.­581
  • 12.­594
  • 12.­596
  • 12.­609
  • 12.­624
  • 12.­627
  • 12.­638
  • 12.­651
  • 12.­660
  • 13.­8
  • 13.­14
  • 13.­99
  • 13.­132
  • 13.­144
  • 13.­157
  • 13.­165
  • 13.­175
  • 13.­183
  • 13.­196
  • 13.­206
  • 13.­216
  • 13.­220
  • 13.­245
  • 13.­259
  • 13.­273
  • 13.­290
  • 13.­294
  • 13.­340
  • 14.­91
  • 14.­97-98
  • 14.­179
  • 14.­210
  • 14.­228-229
  • 14.­247-248
  • 15.­10
  • 15.­91
  • 16.­15
  • 16.­31
  • 16.­47
  • 16.­50
  • 16.­56
  • 16.­63
  • 16.­67-73
  • 16.­80
  • 16.­96
  • 16.­116
  • 16.­130
  • 16.­140
  • 16.­154
  • 16.­167
  • 16.­184
  • 16.­198
  • 16.­212
  • 16.­226
  • 16.­229
  • 16.­241-242
  • 16.­244-246
  • 16.­248
  • 16.­256
  • 17.­2-3
  • 17.­13
  • 17.­18
  • 17.­72
  • 17.­96
  • 17.­102
  • 18.­5
  • 18.­24
  • 18.­40
  • 18.­43
  • 18.­61
  • 19.­2
  • 19.­4
  • 19.­6
  • 19.­12-13
  • 19.­15
  • 19.­19
  • 21.­1
  • 21.­12-13
  • 21.­20
  • 21.­25
  • 21.­44
  • 21.­57
  • 22.­4-5
  • 22.­17
  • 22.­42
  • 22.­61
  • 23.­16
  • 23.­21
  • 23.­26
  • 23.­31
  • 23.­36
  • 23.­41
  • 23.­46
  • 23.­51
  • 23.­56
  • 23.­61
  • 23.­66
  • 23.­71
  • 23.­76
  • 23.­81
  • 23.­86
  • 23.­91
  • 23.­96
  • 23.­101
  • 23.­106
  • 23.­111
  • 23.­116
  • 23.­120
  • 23.­228
  • 23.­341
  • 23.­466-467
  • 23.­469-471
  • 24.­2
  • 24.­6-7
  • 24.­10
  • 24.­12
  • 24.­15
  • 24.­17
  • 24.­26-27
  • 24.­40
  • 24.­42
  • 24.­44-45
  • 24.­70
  • 24.­75
  • 25.­17
  • 25.­26
  • 25.­108
  • 25.­167
  • 25.­171-175
  • 25.­177-184
  • 25.­195
  • 25.­210
  • 25.­226
  • 25.­241
  • 25.­256
  • 25.­261-270
  • 26.­4
  • 26.­42
  • 26.­126
  • 26.­150
  • 26.­161
  • 26.­245
  • 26.­284
  • 26.­298
  • 26.­312
  • 26.­326
  • 26.­340
  • 26.­354
  • 26.­368
  • 26.­382
  • 26.­396
  • 26.­410
  • 26.­424
  • 26.­438
  • 26.­452
  • 26.­466
  • 26.­480
  • 26.­494
  • 26.­508
  • 26.­522
  • 26.­529
  • 26.­694-699
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­187-188
  • 27.­397-398
  • 27.­613-614
  • 27.­663
  • 27.­665
  • 27.­669-671
  • 27.­679
  • 28.­2
  • 28.­84
  • 28.­117
  • 28.­134
  • 28.­149
  • 28.­156
  • 28.­253
  • 28.­361
  • 28.­384
  • 28.­386-388
  • 28.­399
  • 28.­407
  • 28.­415
g.­294

faculty of faith

Wylie:
  • dad pa’i dbang po
Tibetan:
  • དད་པའི་དབང་པོ།
Sanskrit:
  • śraddhendriya

First of the five faculties.

Located in 6 passages in the translation:

  • 2.­588
  • 9.­26
  • 9.­37-39
  • g.­315
g.­298

faculty of meditative stability

Wylie:
  • ting nge ’dzin gyi dbang po
Tibetan:
  • ཏིང་ངེ་འཛིན་གྱི་དབང་པོ།
Sanskrit:
  • samādhyindriya

Fourth of the five faculties.

Located in 4 passages in the translation:

  • 9.­26
  • 9.­37-38
  • g.­315
g.­299

faculty of mindfulness

Wylie:
  • dran pa’i dbang po
Tibetan:
  • དྲན་པའི་དབང་པོ།
Sanskrit:
  • smṛtyindriya

Third of the five faculties.

Located in 5 passages in the translation:

  • 9.­26
  • 9.­37-39
  • g.­315
g.­300

faculty of perseverance

Wylie:
  • brtson ’grus kyi dbang po
Tibetan:
  • བརྩོན་འགྲུས་ཀྱི་དབང་པོ།
Sanskrit:
  • vīryendriya

Second of the five faculties.

Located in 6 passages in the translation:

  • 2.­588
  • 9.­26
  • 9.­37-39
  • g.­315
g.­302

faculty of wisdom

Wylie:
  • shes rab kyi dbang po
Tibetan:
  • ཤེས་རབ་ཀྱི་དབང་པོ།
Sanskrit:
  • prajñendriya

Fifth of the five faculties.

Located in 5 passages in the translation:

  • 9.­26
  • 9.­37-39
  • g.­315
g.­305

fearlessnesses

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

See “four fearlessnesses.”

Located in 261 passages in the translation:

  • 1.­2
  • 2.­298
  • 2.­370
  • 2.­381
  • 2.­392
  • 2.­562
  • 5.­188
  • 5.­222
  • 5.­438
  • 5.­460
  • 5.­477
  • 5.­482
  • 5.­485-486
  • 5.­488
  • 5.­501
  • 6.­97
  • 6.­117
  • 6.­135
  • 6.­151
  • 6.­174-176
  • 6.­184
  • 6.­203
  • 7.­4
  • 7.­100
  • 7.­117
  • 7.­186
  • 7.­281
  • 7.­341
  • 7.­356
  • 7.­372
  • 8.­18
  • 8.­31
  • 8.­48
  • 8.­61
  • 8.­108
  • 8.­112-115
  • 8.­120-121
  • 8.­132
  • 8.­142
  • 8.­152
  • 8.­162
  • 8.­237
  • 8.­263
  • 8.­268
  • 8.­323
  • 8.­337
  • 8.­364-365
  • 8.­373-374
  • 8.­399
  • 10.­171
  • 10.­227
  • 10.­256
  • 10.­264
  • 11.­25
  • 11.­99-100
  • 11.­122
  • 12.­13
  • 12.­120
  • 12.­228
  • 12.­245
  • 12.­291-295
  • 12.­369
  • 12.­610
  • 12.­625
  • 12.­639
  • 12.­652
  • 13.­9
  • 13.­16
  • 13.­114
  • 13.­132
  • 13.­145
  • 13.­157
  • 13.­166
  • 13.­175
  • 13.­198
  • 13.­207
  • 13.­246
  • 13.­260
  • 13.­274
  • 13.­291
  • 13.­294
  • 13.­341
  • 14.­92
  • 14.­97-98
  • 14.­194
  • 14.­223
  • 14.­228-229
  • 14.­247-248
  • 15.­11
  • 15.­124
  • 16.­15
  • 16.­48
  • 16.­57
  • 16.­64
  • 16.­66-73
  • 16.­81
  • 16.­97
  • 16.­118
  • 16.­131
  • 16.­142
  • 16.­155
  • 16.­168
  • 16.­185
  • 16.­199
  • 16.­213
  • 16.­227
  • 16.­241-242
  • 16.­244-246
  • 16.­248
  • 16.­258
  • 17.­2-3
  • 17.­13
  • 17.­19
  • 17.­104
  • 18.­5
  • 18.­24
  • 18.­40
  • 18.­44
  • 18.­61
  • 19.­2
  • 19.­4
  • 19.­6
  • 19.­12-15
  • 19.­19
  • 21.­22
  • 22.­4-5
  • 22.­17
  • 22.­43
  • 22.­61
  • 23.­16
  • 23.­21
  • 23.­26
  • 23.­31
  • 23.­36
  • 23.­41
  • 23.­46
  • 23.­51
  • 23.­56
  • 23.­61
  • 23.­66
  • 23.­71
  • 23.­76
  • 23.­81
  • 23.­86
  • 23.­91
  • 23.­96
  • 23.­101
  • 23.­106
  • 23.­111
  • 23.­116
  • 23.­121
  • 23.­243
  • 23.­356
  • 23.­466
  • 23.­469-470
  • 25.­18
  • 25.­123
  • 25.­168
  • 25.­180
  • 25.­182-184
  • 25.­243
  • 25.­258
  • 25.­261-270
  • 26.­4
  • 26.­44
  • 26.­141
  • 26.­262
  • 26.­286
  • 26.­300
  • 26.­314
  • 26.­328
  • 26.­342
  • 26.­356
  • 26.­370
  • 26.­384
  • 26.­398
  • 26.­412
  • 26.­426
  • 26.­440
  • 26.­454
  • 26.­468
  • 26.­482
  • 26.­496
  • 26.­510
  • 26.­524
  • 26.­530
  • 26.­784-789
  • 27.­217-218
  • 27.­427-428
  • 27.­643-644
  • 27.­663
  • 27.­665
  • 27.­669-671
  • 27.­679
  • 28.­2
  • 28.­99
  • 28.­376
  • 28.­384
  • 28.­386-388
  • 28.­407
  • 28.­416
  • n.­119
  • n.­128
  • n.­142
  • g.­338
g.­306

feelings

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

Second of the five aggregates; also seventh of the twelve links of dependent origination. Also translated here as “sensation.”

Located in 833 passages in the translation:

  • 2.­190-193
  • 2.­195
  • 2.­197
  • 2.­227
  • 2.­233-236
  • 2.­238-240
  • 2.­246
  • 2.­259
  • 2.­261
  • 2.­266
  • 2.­282
  • 2.­303
  • 2.­305
  • 2.­313
  • 2.­315
  • 2.­323
  • 2.­325
  • 2.­333
  • 2.­335
  • 2.­343
  • 2.­345
  • 2.­353
  • 2.­355
  • 2.­362
  • 2.­364
  • 2.­373
  • 2.­375
  • 2.­384
  • 2.­386
  • 2.­396
  • 2.­398
  • 2.­407
  • 2.­409
  • 2.­418
  • 2.­420
  • 2.­463
  • 2.­552
  • 2.­640-641
  • 3.­26
  • 3.­70
  • 3.­78
  • 3.­83
  • 3.­88
  • 3.­93
  • 3.­98
  • 3.­103
  • 3.­113-114
  • 3.­130-134
  • 3.­395-399
  • 3.­655-656
  • 3.­658
  • 3.­736
  • 3.­748
  • 4.­1
  • 4.­4
  • 4.­23-31
  • 4.­34
  • 4.­40
  • 4.­46
  • 5.­5
  • 5.­33-38
  • 5.­188
  • 5.­190-192
  • 5.­197
  • 5.­231
  • 5.­236
  • 5.­241
  • 5.­246
  • 5.­251
  • 5.­256
  • 5.­261
  • 5.­266
  • 5.­276
  • 5.­309-314
  • 5.­400
  • 5.­405
  • 5.­416
  • 5.­425
  • 5.­428
  • 5.­433
  • 5.­442
  • 5.­445
  • 5.­450
  • 5.­455
  • 5.­467
  • 5.­472
  • 5.­481
  • 5.­483
  • 5.­486-487
  • 5.­491
  • 5.­494
  • 6.­1
  • 6.­3
  • 6.­31-36
  • 6.­103
  • 6.­108
  • 6.­120
  • 6.­136
  • 6.­178
  • 6.­190
  • 6.­195
  • 6.­204
  • 6.­206
  • 6.­208
  • 7.­6
  • 7.­34-39
  • 7.­106
  • 7.­111
  • 7.­143-149
  • 7.­153-171
  • 7.­173
  • 7.­176
  • 7.­181
  • 7.­186
  • 7.­189-197
  • 7.­234-242
  • 7.­289
  • 7.­317-322
  • 7.­348
  • 7.­350
  • 7.­361
  • 7.­366
  • 8.­6
  • 8.­11
  • 8.­19
  • 8.­24
  • 8.­36
  • 8.­41
  • 8.­49
  • 8.­54
  • 8.­82-83
  • 8.­97
  • 8.­113-115
  • 8.­120-121
  • 8.­124-125
  • 8.­134-135
  • 8.­144-145
  • 8.­154-155
  • 8.­255-256
  • 8.­316-317
  • 8.­326
  • 8.­329
  • 8.­340-354
  • 8.­398
  • 9.­3
  • 9.­21
  • 9.­43
  • 9.­49-50
  • 10.­134-136
  • 10.­149-151
  • 10.­193-195
  • 10.­208-210
  • 11.­13
  • 11.­18
  • 11.­75-76
  • 11.­85-86
  • 11.­111
  • 11.­116
  • 11.­132-134
  • 12.­7
  • 12.­15-16
  • 12.­18-20
  • 12.­22
  • 12.­26
  • 12.­54-59
  • 12.­134
  • 12.­162-167
  • 12.­232-233
  • 12.­238
  • 12.­248
  • 12.­250
  • 12.­255
  • 12.­319
  • 12.­324
  • 12.­379
  • 12.­384
  • 12.­394-395
  • 12.­404-405
  • 12.­415-416
  • 12.­426-427
  • 12.­437-438
  • 12.­448-449
  • 12.­459-460
  • 12.­470-471
  • 12.­481-482
  • 12.­492-493
  • 12.­503-504
  • 12.­514-515
  • 12.­525-526
  • 12.­536-537
  • 12.­547-548
  • 12.­558
  • 12.­563
  • 12.­572
  • 12.­576
  • 12.­583-584
  • 12.­589
  • 12.­596
  • 12.­599
  • 12.­604
  • 12.­614
  • 12.­619
  • 12.­626
  • 12.­628
  • 12.­633
  • 12.­641
  • 12.­646
  • 12.­654-655
  • 13.­2-3
  • 13.­19
  • 13.­48-53
  • 13.­122
  • 13.­127
  • 13.­134
  • 13.­139
  • 13.­147
  • 13.­152
  • 13.­159-160
  • 13.­169-170
  • 13.­177-178
  • 13.­186
  • 13.­191
  • 13.­200-201
  • 13.­210-211
  • 13.­220
  • 13.­235
  • 13.­240
  • 13.­249
  • 13.­254
  • 13.­267-268
  • 13.­280
  • 13.­285
  • 13.­294
  • 13.­330
  • 13.­335
  • 14.­5
  • 14.­33-38
  • 14.­81
  • 14.­86
  • 14.­97-98
  • 14.­100
  • 14.­128-133
  • 14.­220
  • 14.­228-229
  • 14.­241-242
  • 14.­248
  • 15.­5
  • 15.­18-24
  • 15.­53-59
  • 15.­124
  • 16.­8-10
  • 16.­21
  • 16.­26
  • 16.­37
  • 16.­42
  • 16.­50-51
  • 16.­58
  • 16.­66-67
  • 16.­69-75
  • 16.­86
  • 16.­91
  • 16.­106
  • 16.­111
  • 16.­120
  • 16.­125
  • 16.­134-135
  • 16.­144
  • 16.­149
  • 16.­157
  • 16.­162
  • 16.­174
  • 16.­179
  • 16.­188
  • 16.­193
  • 16.­202
  • 16.­207
  • 16.­216
  • 16.­221
  • 16.­229
  • 16.­241-242
  • 16.­248
  • 16.­250-251
  • 17.­12
  • 18.­5
  • 21.­12-15
  • 22.­61
  • 22.­66
  • 23.­149
  • 23.­177-182
  • 23.­262
  • 23.­290-295
  • 24.­6-7
  • 24.­40
  • 24.­42
  • 24.­75
  • 25.­12
  • 25.­21
  • 25.­30
  • 25.­58-63
  • 25.­143-144
  • 25.­149
  • 25.­157
  • 25.­162
  • 25.­171-175
  • 25.­177-185
  • 25.­190
  • 25.­200
  • 25.­205
  • 25.­216
  • 25.­221
  • 25.­231
  • 25.­236
  • 25.­246
  • 25.­251
  • 25.­261-270
  • 26.­32
  • 26.­37
  • 26.­47
  • 26.­75-80
  • 26.­150-151
  • 26.­156
  • 26.­166
  • 26.­194-199
  • 26.­274
  • 26.­279
  • 26.­288
  • 26.­293
  • 26.­302
  • 26.­307
  • 26.­316
  • 26.­321
  • 26.­330
  • 26.­335
  • 26.­344
  • 26.­349
  • 26.­358
  • 26.­363
  • 26.­372
  • 26.­377
  • 26.­386
  • 26.­391
  • 26.­400
  • 26.­405
  • 26.­414
  • 26.­419
  • 26.­428
  • 26.­433
  • 26.­442
  • 26.­447
  • 26.­456
  • 26.­461
  • 26.­470
  • 26.­475
  • 26.­484
  • 26.­489
  • 26.­498
  • 26.­503
  • 26.­512
  • 26.­517
  • 26.­532
  • 26.­537-538
  • 26.­543-544
  • 26.­549-550
  • 26.­555-556
  • 26.­561-562
  • 26.­567-568
  • 26.­573-574
  • 26.­579-580
  • 26.­585-586
  • 26.­591-592
  • 26.­597-598
  • 26.­603-604
  • 26.­609-610
  • 26.­615-616
  • 26.­621-622
  • 26.­627-628
  • 26.­633-634
  • 26.­639-640
  • 26.­645-646
  • 26.­651-652
  • 26.­657-658
  • 26.­663-664
  • 26.­669-670
  • 26.­675-676
  • 26.­681-682
  • 26.­687-688
  • 26.­693-694
  • 26.­699-700
  • 26.­705-706
  • 26.­711-712
  • 26.­717-718
  • 26.­723-724
  • 26.­729-730
  • 26.­735-736
  • 26.­741-742
  • 26.­747-748
  • 26.­753-754
  • 26.­759-760
  • 26.­765-766
  • 26.­771-772
  • 26.­777-778
  • 26.­783-784
  • 26.­789-790
  • 26.­795-796
  • 26.­801-802
  • 26.­807-808
  • 26.­813-814
  • 26.­819-820
  • 26.­825-826
  • 26.­831-832
  • 26.­837-838
  • 26.­843-844
  • 26.­849-850
  • 26.­855-856
  • 26.­861-862
  • 26.­867-868
  • 26.­873-874
  • 26.­879-880
  • 26.­885-886
  • 26.­891
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­29-30
  • 27.­85-96
  • 27.­239-240
  • 27.­295-306
  • 27.­455-456
  • 27.­511-522
  • 27.­663
  • 27.­666
  • 27.­669-670
  • 27.­679
  • 28.­2
  • 28.­5
  • 28.­33-38
  • 28.­107
  • 28.­112
  • 28.­124
  • 28.­129
  • 28.­139
  • 28.­144
  • 28.­156
  • 28.­174
  • 28.­202-207
  • 28.­282
  • 28.­310-315
  • 28.­384
  • 28.­386-388
  • g.­310
  • g.­311
  • g.­750
g.­307

fetter

Wylie:
  • kun tu sbyor ba
Tibetan:
  • ཀུན་ཏུ་སྦྱོར་བ།
Sanskrit:
  • saṃyojana

Factors that bind one to rebirth in saṃsāra. See also “three fetters,” “five fetters associated with the inferior,” and “five fetters associated with the superior.”

Located in 14 passages in the translation:

  • 1.­1-2
  • 4.­8
  • 4.­36
  • 18.­21-22
  • 18.­25-28
  • 24.­20
  • g.­316
  • g.­317
  • g.­878
g.­309

fire element

Wylie:
  • mye’i khams
  • me’i khams
Tibetan:
  • མྱེའི་ཁམས།
  • མེའི་ཁམས།
Sanskrit:
  • —

Located in 275 passages in the translation:

  • 2.­242
  • 2.­250
  • 2.­267
  • 2.­290
  • 2.­306
  • 2.­316
  • 2.­326
  • 2.­336
  • 2.­346
  • 2.­356
  • 2.­365
  • 2.­376
  • 2.­387
  • 2.­399
  • 2.­410
  • 2.­421
  • 2.­552
  • 3.­310-314
  • 3.­575-579
  • 3.­655-656
  • 3.­658
  • 3.­748
  • 4.­34
  • 5.­41
  • 5.­188
  • 5.­190
  • 5.­198
  • 5.­318
  • 5.­406
  • 5.­417
  • 5.­434
  • 5.­442
  • 5.­445
  • 5.­456
  • 5.­473
  • 5.­481
  • 5.­483
  • 5.­486-487
  • 5.­495
  • 6.­39
  • 6.­109
  • 6.­129
  • 6.­145
  • 6.­179
  • 6.­196
  • 6.­204
  • 6.­206
  • 7.­42
  • 7.­112
  • 7.­186
  • 7.­243
  • 7.­325
  • 7.­351
  • 7.­367
  • 8.­12
  • 8.­25
  • 8.­42
  • 8.­55
  • 8.­113-115
  • 8.­120-121
  • 8.­126
  • 8.­136
  • 8.­146
  • 8.­156
  • 8.­257
  • 8.­318
  • 8.­332
  • 11.­19
  • 11.­87-88
  • 11.­117
  • 12.­62
  • 12.­170
  • 12.­239
  • 12.­256
  • 12.­325
  • 12.­385
  • 12.­396
  • 12.­406
  • 12.­417
  • 12.­428
  • 12.­439
  • 12.­450
  • 12.­461
  • 12.­472
  • 12.­483
  • 12.­494
  • 12.­505
  • 12.­516
  • 12.­527
  • 12.­538
  • 12.­549
  • 12.­564
  • 12.­577
  • 12.­590
  • 12.­596
  • 12.­605
  • 12.­620
  • 12.­626
  • 12.­634
  • 12.­647
  • 12.­656
  • 13.­4
  • 13.­56
  • 13.­128
  • 13.­140
  • 13.­153
  • 13.­161
  • 13.­171
  • 13.­179
  • 13.­192
  • 13.­202
  • 13.­212
  • 13.­220
  • 13.­241
  • 13.­255
  • 13.­269
  • 13.­286
  • 13.­294
  • 13.­336
  • 14.­41
  • 14.­87
  • 14.­97-98
  • 14.­136
  • 14.­228-229
  • 14.­243
  • 14.­248
  • 15.­6
  • 15.­60-66
  • 15.­124
  • 16.­11
  • 16.­27
  • 16.­43
  • 16.­50
  • 16.­52
  • 16.­59
  • 16.­66-67
  • 16.­69-73
  • 16.­76
  • 16.­92
  • 16.­112
  • 16.­126
  • 16.­136
  • 16.­150
  • 16.­163
  • 16.­180
  • 16.­194
  • 16.­208
  • 16.­222
  • 16.­229
  • 16.­241-242
  • 16.­248
  • 16.­252
  • 18.­5
  • 21.­12-13
  • 21.­16
  • 22.­61
  • 22.­66
  • 23.­185
  • 23.­298
  • 24.­40
  • 24.­42
  • 25.­13
  • 25.­22
  • 25.­66
  • 25.­143
  • 25.­150
  • 25.­163
  • 25.­171-175
  • 25.­177-184
  • 25.­191
  • 25.­206
  • 25.­222
  • 25.­237
  • 25.­252
  • 25.­261-270
  • 26.­38
  • 26.­83
  • 26.­150
  • 26.­157
  • 26.­202
  • 26.­280
  • 26.­294
  • 26.­308
  • 26.­322
  • 26.­336
  • 26.­350
  • 26.­364
  • 26.­378
  • 26.­392
  • 26.­406
  • 26.­420
  • 26.­434
  • 26.­448
  • 26.­462
  • 26.­476
  • 26.­490
  • 26.­504
  • 26.­518
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­101-102
  • 27.­311-312
  • 27.­527-528
  • 27.­663
  • 27.­670
  • 27.­679
  • 28.­2
  • 28.­41
  • 28.­113
  • 28.­130
  • 28.­145
  • 28.­156
  • 28.­210
  • 28.­318
  • 28.­384
  • 28.­386-388
  • g.­862
g.­311

five aggregates

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

The ordinary mind-body complex is termed the “five aggregates,” which comprise physical forms, feelings, perceptions, formative predispositions, and consciousness. For a detailed exposition of the five aggregates in accord with Asaṅga’s Abhidharma­samuccaya, see Jamgon Kongtrul, Treasury of Knowledge, Book 6, Pt. 2: pp. 477–531.

Located in 35 passages in the translation:

  • 7.­126-128
  • 7.­131
  • 7.­133
  • 7.­135
  • 7.­137
  • 7.­139
  • 7.­141
  • 7.­143-149
  • 8.­80
  • 8.­85
  • 8.­403
  • 9.­33
  • 26.­28
  • n.­189
  • n.­301
  • n.­359
  • g.­23
  • g.­139
  • g.­143
  • g.­303
  • g.­306
  • g.­329
  • g.­555
  • g.­590
  • g.­641
  • g.­647
  • g.­664
g.­313

five extrasensory powers

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

See “extrasensory power.”

Located in 82 passages in the translation:

  • 2.­6
  • 2.­30
  • 2.­223
  • 2.­225
  • 2.­500
  • 4.­9
  • 8.­77
  • 8.­80
  • 8.­85
  • 8.­87
  • 8.­89
  • 8.­278-280
  • 8.­308
  • 8.­312
  • 8.­314-315
  • 13.­323
  • 14.­211
  • 15.­121
  • 15.­123
  • 15.­125
  • 15.­127-144
  • 16.­48
  • 16.­265
  • 16.­270
  • 17.­1
  • 17.­7
  • 18.­17
  • 18.­39-40
  • 19.­4
  • 19.­12-13
  • 21.­29
  • 22.­54
  • 22.­66
  • 23.­42
  • 23.­47
  • 23.­52
  • 23.­57
  • 23.­62
  • 23.­67
  • 23.­72
  • 23.­77
  • 23.­82
  • 23.­87
  • 23.­92
  • 23.­97
  • 23.­102
  • 23.­107
  • 23.­112
  • 23.­117
  • 24.­18
  • 24.­36
  • 24.­38
  • 24.­48
  • 24.­58
  • 25.­4
  • 26.­26
  • g.­128
  • g.­278
  • g.­322
  • g.­555
g.­314

five eyes

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

These comprise (1) the eye of flesh, (2) the eye of divine clairvoyance, (3) the eye of wisdom, (4) the eye of the Dharma, and (5) the eye of the buddhas.

Located in 17 passages in the translation:

  • 2.­108
  • 2.­565
  • 2.­597-598
  • 4.­34
  • 8.­375
  • 8.­471
  • 10.­285
  • 14.­213
  • 19.­2
  • 19.­12
  • 25.­1
  • g.­285
  • g.­286
  • g.­287
  • g.­288
  • g.­289
g.­315

five faculties

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

The five faculties comprise (1) the faculty of faith, (2) the faculty of perseverance, (3) the faculty of mindfulness, (4) the faculty of meditative stability, and (5) the faculty of wisdom.

Located in 119 passages in the translation:

  • 2.­4
  • 2.­74
  • 2.­223
  • 2.­225
  • 2.­486
  • 2.­493
  • 2.­500
  • 2.­506
  • 2.­552
  • 2.­560
  • 2.­575
  • 2.­579
  • 2.­583
  • 2.­587
  • 4.­12
  • 5.­210
  • 5.­443
  • 5.­477
  • 6.­113
  • 6.­149
  • 6.­204
  • 6.­206
  • 8.­81
  • 8.­86-87
  • 8.­90
  • 8.­171
  • 8.­237
  • 8.­254
  • 8.­261
  • 8.­278-280
  • 8.­307
  • 8.­311
  • 8.­314-315
  • 9.­26
  • 11.­8
  • 12.­5
  • 13.­322
  • 14.­70
  • 15.­121
  • 15.­123
  • 15.­125
  • 15.­127-144
  • 16.­47
  • 16.­265
  • 16.­270
  • 17.­1
  • 17.­7
  • 17.­72
  • 18.­17
  • 18.­39-40
  • 21.­26-27
  • 21.­29
  • 21.­58
  • 22.­42
  • 22.­50
  • 22.­54
  • 22.­66
  • 23.­3
  • 23.­14
  • 23.­19
  • 23.­24
  • 23.­29
  • 23.­34
  • 23.­39
  • 23.­44
  • 23.­49
  • 23.­54
  • 23.­59
  • 23.­64
  • 23.­69
  • 23.­74
  • 23.­79
  • 23.­84
  • 23.­89
  • 23.­94
  • 23.­99
  • 23.­104
  • 23.­109
  • 23.­114
  • 24.­18
  • 24.­36
  • 24.­38
  • 25.­4
  • 25.­143
  • 25.­154
  • 26.­26
  • g.­291
  • g.­294
  • g.­298
  • g.­299
  • g.­300
  • g.­302
  • g.­672
  • g.­834
  • g.­869
  • g.­911
g.­316

five fetters associated with the inferior

Wylie:
  • dam pa ma yin pa’i cha can gyi kun tu sbyor ba lnga
Tibetan:
  • དམ་པ་མ་ཡིན་པའི་ཆ་ཅན་གྱི་ཀུན་ཏུ་སྦྱོར་བ་ལྔ།
Sanskrit:
  • adhara­bhāgīya­pañca­saṃyojana

The five fetters associated with the inferior comprise desire, hatred, inertia due to wrong views, attachment to moral and ascetic supremacy, and doubt.

Located in 13 passages in the translation:

  • 13.­221
  • 18.­21-22
  • 18.­25-28
  • g.­176
  • g.­206
  • g.­303
  • g.­307
  • g.­389
  • g.­752
g.­317

five fetters associated with the superior

Wylie:
  • bla ma’i cha can gyi kun tu sbyor ba lnga
Tibetan:
  • བླ་མའི་ཆ་ཅན་གྱི་ཀུན་ཏུ་སྦྱོར་བ་ལྔ།
Sanskrit:
  • pañcordhvabhāgīya­saṃyojana

The five fetters associated with the superior comprise attachment to the realm of form, attachment to the realm of formlessness, ignorance, pride, and gross mental excitement.

Located in 7 passages in the translation:

  • 13.­221
  • g.­73
  • g.­74
  • g.­307
  • g.­383
  • g.­394
  • g.­679
g.­319

five powers

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

The five powers comprise (1) the power of faith, (2) the power of perseverance, (3) the power of mindfulness, (4) the power of meditative stability, and (5) the power of wisdom.

Located in 114 passages in the translation:

  • 2.­4
  • 2.­74
  • 2.­223
  • 2.­225
  • 2.­486
  • 2.­493
  • 2.­500
  • 2.­506
  • 2.­552
  • 2.­560
  • 4.­12
  • 5.­211
  • 5.­443
  • 5.­477
  • 6.­113
  • 6.­149
  • 6.­204
  • 6.­206
  • 8.­81
  • 8.­86-87
  • 8.­90
  • 8.­171
  • 8.­237
  • 8.­254
  • 8.­261
  • 8.­278-280
  • 8.­307
  • 8.­311
  • 8.­314-315
  • 9.­27
  • 11.­8
  • 12.­5
  • 13.­322
  • 14.­70
  • 15.­121
  • 15.­123
  • 15.­125
  • 15.­127-144
  • 16.­47
  • 16.­265
  • 16.­270
  • 17.­1
  • 17.­7
  • 17.­73
  • 18.­17
  • 18.­39-40
  • 21.­26-27
  • 21.­29
  • 21.­58
  • 22.­42
  • 22.­50
  • 22.­54
  • 22.­66
  • 23.­3
  • 23.­14
  • 23.­19
  • 23.­24
  • 23.­29
  • 23.­34
  • 23.­39
  • 23.­44
  • 23.­49
  • 23.­54
  • 23.­59
  • 23.­64
  • 23.­69
  • 23.­74
  • 23.­79
  • 23.­84
  • 23.­89
  • 23.­94
  • 23.­99
  • 23.­104
  • 23.­109
  • 23.­114
  • 24.­18
  • 24.­36
  • 24.­38
  • 25.­4
  • 25.­143
  • 25.­154
  • 26.­26
  • g.­667
  • g.­668
  • g.­669
  • g.­670
  • g.­671
  • g.­672
  • g.­834
  • g.­869
  • g.­911
g.­320

five trainings

Wylie:
  • bslab pa’i gnas lnga
Tibetan:
  • བསླབ་པའི་གནས་ལྔ།
Sanskrit:
  • pañcaśikṣā

To abstain from killing, stealing, sexual misconduct, telling lies, and intoxicants.

Located in 4 passages in the translation:

  • 2.­223
  • 2.­225
  • g.­464
  • g.­465
g.­324

flash of lightning that does not cause pain

Wylie:
  • gdung ba med pa’i glog gi ’od
Tibetan:
  • གདུང་བ་མེད་པའི་གློག་གི་འོད།
Sanskrit:
  • —

A meditative stability.

Located in 2 passages in the translation:

  • 6.­163
  • n.­403
g.­329

formative predispositions

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

Fourth of the five aggregates; also second of the twelve links of dependent origination. This term denotes the deep-seated predispositions inherited from past actions and experiences, some of which function in association with mind, while others do not. Formative predispositions are critical to the Buddhist understanding of the causal dynamics of karma and conditioned existence.

Located in 680 passages in the translation:

  • 2.­190-193
  • 2.­195
  • 2.­197
  • 2.­227
  • 2.­230
  • 2.­233-236
  • 2.­238-240
  • 2.­243
  • 2.­246
  • 2.­251
  • 2.­259
  • 2.­261
  • 2.­268
  • 2.­282
  • 2.­292
  • 2.­303
  • 2.­307
  • 2.­313
  • 2.­317
  • 2.­323
  • 2.­327
  • 2.­333
  • 2.­337
  • 2.­343
  • 2.­347
  • 2.­353
  • 2.­357
  • 2.­362
  • 2.­366
  • 2.­373
  • 2.­377
  • 2.­384
  • 2.­388
  • 2.­396
  • 2.­400
  • 2.­407
  • 2.­411
  • 2.­418
  • 2.­422
  • 2.­463
  • 2.­552
  • 2.­640-641
  • 3.­28
  • 3.­72
  • 3.­113
  • 3.­140-144
  • 3.­335-339
  • 3.­405-409
  • 3.­600-604
  • 3.­655-658
  • 3.­663
  • 3.­671-672
  • 3.­681-682
  • 3.­691-692
  • 3.­701-702
  • 3.­711-712
  • 3.­721-722
  • 3.­731-732
  • 3.­735-745
  • 3.­748
  • 4.­1
  • 4.­5
  • 4.­23-31
  • 4.­34
  • 4.­40
  • 4.­42
  • 4.­46
  • 4.­48
  • 5.­7
  • 5.­46
  • 5.­58
  • 5.­188
  • 5.­190-192
  • 5.­199-200
  • 5.­233
  • 5.­238
  • 5.­243
  • 5.­248
  • 5.­253
  • 5.­258
  • 5.­263
  • 5.­268
  • 5.­278
  • 5.­324
  • 5.­400
  • 5.­407
  • 5.­418
  • 5.­425
  • 5.­428
  • 5.­435
  • 5.­442
  • 5.­445
  • 5.­450
  • 5.­457
  • 5.­467
  • 5.­474
  • 5.­481
  • 5.­483
  • 5.­486-487
  • 5.­491
  • 5.­496
  • 6.­1
  • 6.­5
  • 6.­44
  • 6.­103
  • 6.­110
  • 6.­120
  • 6.­130
  • 6.­136
  • 6.­146
  • 6.­178
  • 6.­180
  • 6.­190
  • 6.­198
  • 6.­204
  • 6.­206
  • 6.­208
  • 7.­8
  • 7.­47
  • 7.­106
  • 7.­113
  • 7.­143-149
  • 7.­153-171
  • 7.­173
  • 7.­178
  • 7.­183
  • 7.­186
  • 7.­189-197
  • 7.­291
  • 7.­330
  • 7.­348
  • 7.­352
  • 7.­361
  • 7.­368
  • 8.­6
  • 8.­13
  • 8.­19
  • 8.­26
  • 8.­36
  • 8.­43
  • 8.­49
  • 8.­56
  • 8.­113-115
  • 8.­120-121
  • 8.­124
  • 8.­127
  • 8.­134
  • 8.­137
  • 8.­144
  • 8.­147
  • 8.­154
  • 8.­157
  • 8.­255
  • 8.­258
  • 8.­316
  • 8.­319
  • 8.­326
  • 8.­333
  • 8.­340-354
  • 8.­398-399
  • 9.­34
  • 10.­134-136
  • 10.­193-195
  • 11.­13
  • 11.­20
  • 11.­75-76
  • 11.­89-90
  • 11.­111
  • 11.­118
  • 11.­132-134
  • 12.­7
  • 12.­15-16
  • 12.­18-20
  • 12.­22
  • 12.­28
  • 12.­67
  • 12.­136
  • 12.­175
  • 12.­232-233
  • 12.­240
  • 12.­248
  • 12.­250
  • 12.­257
  • 12.­319
  • 12.­326
  • 12.­379
  • 12.­386
  • 12.­394
  • 12.­397
  • 12.­404
  • 12.­407
  • 12.­415
  • 12.­418
  • 12.­426
  • 12.­429
  • 12.­437
  • 12.­440
  • 12.­448
  • 12.­451
  • 12.­459
  • 12.­462
  • 12.­470
  • 12.­473
  • 12.­481
  • 12.­484
  • 12.­492
  • 12.­495
  • 12.­503
  • 12.­506
  • 12.­514
  • 12.­517
  • 12.­525
  • 12.­528
  • 12.­536
  • 12.­539
  • 12.­547
  • 12.­550
  • 12.­558
  • 12.­565
  • 12.­572
  • 12.­578
  • 12.­583-584
  • 12.­591
  • 12.­596
  • 12.­599
  • 12.­606
  • 12.­614
  • 12.­621
  • 12.­626
  • 12.­628
  • 12.­635
  • 12.­641
  • 12.­648
  • 12.­654
  • 12.­657
  • 13.­2
  • 13.­5
  • 13.­21-22
  • 13.­61
  • 13.­122
  • 13.­129
  • 13.­134
  • 13.­141
  • 13.­147
  • 13.­154
  • 13.­159
  • 13.­162
  • 13.­169
  • 13.­172
  • 13.­177
  • 13.­180
  • 13.­186
  • 13.­193
  • 13.­200
  • 13.­203
  • 13.­210
  • 13.­213
  • 13.­220
  • 13.­235
  • 13.­242
  • 13.­249
  • 13.­256
  • 13.­267
  • 13.­270
  • 13.­280
  • 13.­287
  • 13.­294
  • 13.­330
  • 13.­337
  • 14.­7
  • 14.­46
  • 14.­81
  • 14.­88
  • 14.­97-98
  • 14.­102
  • 14.­141
  • 14.­220
  • 14.­228-229
  • 14.­241
  • 14.­244
  • 14.­248
  • 15.­5
  • 15.­7
  • 15.­18-24
  • 15.­67-73
  • 15.­124
  • 16.­8-9
  • 16.­12
  • 16.­21
  • 16.­28
  • 16.­37
  • 16.­44
  • 16.­50-51
  • 16.­53
  • 16.­58
  • 16.­60
  • 16.­66-67
  • 16.­69-74
  • 16.­77
  • 16.­86
  • 16.­93
  • 16.­106
  • 16.­113
  • 16.­120
  • 16.­127
  • 16.­134
  • 16.­137
  • 16.­144
  • 16.­151
  • 16.­157
  • 16.­164
  • 16.­174
  • 16.­181
  • 16.­188
  • 16.­195
  • 16.­202
  • 16.­209
  • 16.­216
  • 16.­223
  • 16.­229
  • 16.­241-242
  • 16.­248
  • 16.­250
  • 16.­253
  • 17.­11-12
  • 18.­5
  • 21.­12-14
  • 21.­17
  • 22.­61
  • 22.­66
  • 23.­151
  • 23.­190
  • 23.­264
  • 23.­303
  • 24.­6-7
  • 24.­40
  • 24.­42
  • 24.­75
  • 25.­12
  • 25.­14
  • 25.­21
  • 25.­23
  • 25.­32
  • 25.­71
  • 25.­143-144
  • 25.­151
  • 25.­157
  • 25.­164
  • 25.­171-175
  • 25.­177-185
  • 25.­192
  • 25.­200
  • 25.­207
  • 25.­216
  • 25.­223
  • 25.­231
  • 25.­238
  • 25.­246
  • 25.­253
  • 25.­261-270
  • 26.­32
  • 26.­39
  • 26.­88
  • 26.­150-151
  • 26.­158
  • 26.­168
  • 26.­207
  • 26.­274
  • 26.­281
  • 26.­288
  • 26.­295
  • 26.­302
  • 26.­309
  • 26.­316
  • 26.­323
  • 26.­330
  • 26.­337
  • 26.­344
  • 26.­351
  • 26.­358
  • 26.­365
  • 26.­372
  • 26.­379
  • 26.­386
  • 26.­393
  • 26.­400
  • 26.­407
  • 26.­414
  • 26.­421
  • 26.­428
  • 26.­435
  • 26.­442
  • 26.­449
  • 26.­456
  • 26.­463
  • 26.­470
  • 26.­477
  • 26.­484
  • 26.­491
  • 26.­498
  • 26.­505
  • 26.­512
  • 26.­519
  • 26.­526
  • 26.­532
  • 26.­538
  • 26.­544
  • 26.­550
  • 26.­556
  • 26.­562
  • 26.­568
  • 26.­574
  • 26.­580
  • 26.­586
  • 26.­592
  • 26.­598
  • 26.­604
  • 26.­610
  • 26.­616
  • 26.­622
  • 26.­628
  • 26.­634
  • 26.­640
  • 26.­646
  • 26.­652
  • 26.­658
  • 26.­664
  • 26.­670
  • 26.­676
  • 26.­682
  • 26.­688
  • 26.­694
  • 26.­700
  • 26.­706
  • 26.­712
  • 26.­718
  • 26.­724
  • 26.­730
  • 26.­736
  • 26.­742
  • 26.­748
  • 26.­754
  • 26.­760
  • 26.­766
  • 26.­772
  • 26.­778
  • 26.­784
  • 26.­790
  • 26.­796
  • 26.­802
  • 26.­808
  • 26.­814
  • 26.­820
  • 26.­826
  • 26.­832
  • 26.­838
  • 26.­844
  • 26.­850
  • 26.­856
  • 26.­862
  • 26.­868
  • 26.­874
  • 26.­880
  • 26.­886
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­33-34
  • 27.­111-112
  • 27.­243-244
  • 27.­321-322
  • 27.­459-460
  • 27.­537-538
  • 27.­663
  • 27.­666
  • 27.­669-670
  • 27.­679
  • 28.­2
  • 28.­7
  • 28.­46
  • 28.­107
  • 28.­114
  • 28.­124
  • 28.­131
  • 28.­139
  • 28.­146
  • 28.­156
  • 28.­176
  • 28.­215
  • 28.­284
  • 28.­323
  • 28.­384
  • 28.­386-388
  • g.­310
  • g.­311
  • g.­903
  • g.­905
g.­330

formless meditative absorptions

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

See “four formless meditative absorptions.”

Located in 381 passages in the translation:

  • 2.­254
  • 2.­272
  • 2.­297
  • 2.­311
  • 2.­321
  • 2.­331
  • 2.­341
  • 2.­351
  • 2.­361
  • 2.­370
  • 2.­381
  • 2.­392
  • 2.­404
  • 2.­415
  • 2.­426
  • 2.­435
  • 2.­486
  • 2.­504
  • 2.­506
  • 2.­529-530
  • 2.­561
  • 3.­108
  • 3.­119
  • 4.­34
  • 4.­45
  • 4.­51
  • 5.­125
  • 5.­188
  • 5.­217
  • 5.­372
  • 5.­411
  • 5.­421
  • 5.­438
  • 5.­442
  • 5.­444-445
  • 5.­460
  • 5.­477
  • 5.­482
  • 5.­485-486
  • 5.­488
  • 5.­500
  • 6.­89
  • 6.­114
  • 6.­134
  • 6.­150
  • 6.­174-176
  • 6.­184
  • 6.­201
  • 6.­203
  • 6.­206-207
  • 7.­4
  • 7.­92
  • 7.­117
  • 7.­186
  • 7.­273
  • 7.­341
  • 7.­356
  • 7.­359
  • 7.­372
  • 8.­17
  • 8.­30
  • 8.­47
  • 8.­60
  • 8.­87
  • 8.­108
  • 8.­112-115
  • 8.­120-121
  • 8.­131
  • 8.­141
  • 8.­151
  • 8.­161
  • 8.­172
  • 8.­216-217
  • 8.­231-234
  • 8.­236-237
  • 8.­240
  • 8.­242-243
  • 8.­262
  • 8.­268
  • 8.­323
  • 8.­337
  • 8.­362-363
  • 8.­373-374
  • 8.­399
  • 10.­131
  • 10.­164-166
  • 10.­223
  • 10.­225
  • 10.­256
  • 10.­263
  • 11.­24
  • 11.­97-98
  • 11.­122
  • 11.­164
  • 12.­7
  • 12.­12
  • 12.­112
  • 12.­220
  • 12.­244
  • 12.­284-290
  • 12.­361
  • 12.­390
  • 12.­401
  • 12.­411
  • 12.­422
  • 12.­433
  • 12.­444
  • 12.­455
  • 12.­466
  • 12.­477
  • 12.­488
  • 12.­499
  • 12.­510
  • 12.­521
  • 12.­532
  • 12.­543
  • 12.­554
  • 12.­569
  • 12.­582
  • 12.­595-596
  • 12.­610
  • 12.­625
  • 12.­627
  • 12.­639
  • 12.­652
  • 12.­661
  • 13.­9
  • 13.­106
  • 13.­132
  • 13.­145
  • 13.­157
  • 13.­165
  • 13.­175
  • 13.­184
  • 13.­197
  • 13.­207
  • 13.­220
  • 13.­246
  • 13.­260
  • 13.­274
  • 13.­291
  • 13.­294
  • 13.­341
  • 14.­92
  • 14.­97-98
  • 14.­186
  • 14.­223
  • 14.­228-229
  • 14.­247-248
  • 15.­11
  • 15.­98
  • 15.­124
  • 16.­15
  • 16.­31
  • 16.­48
  • 16.­50
  • 16.­57
  • 16.­64
  • 16.­66-73
  • 16.­81
  • 16.­97
  • 16.­117
  • 16.­131
  • 16.­141
  • 16.­155
  • 16.­168
  • 16.­185
  • 16.­199
  • 16.­213
  • 16.­227
  • 16.­229
  • 16.­241-242
  • 16.­244-246
  • 16.­248
  • 16.­257
  • 17.­2-3
  • 17.­13
  • 17.­19
  • 17.­97
  • 17.­103
  • 18.­5
  • 18.­24
  • 18.­40
  • 18.­44
  • 19.­2
  • 19.­4
  • 19.­6
  • 19.­12
  • 19.­14
  • 19.­19
  • 21.­1
  • 21.­12-13
  • 21.­21
  • 21.­25
  • 21.­57
  • 22.­4-5
  • 22.­17
  • 22.­43
  • 22.­61
  • 23.­16
  • 23.­21
  • 23.­26
  • 23.­31
  • 23.­36
  • 23.­41
  • 23.­46
  • 23.­51
  • 23.­56
  • 23.­61
  • 23.­66
  • 23.­71
  • 23.­76
  • 23.­81
  • 23.­86
  • 23.­91
  • 23.­96
  • 23.­101
  • 23.­106
  • 23.­111
  • 23.­116
  • 23.­121
  • 23.­235
  • 23.­348
  • 23.­466-467
  • 23.­469-471
  • 24.­6-7
  • 24.­10
  • 24.­12
  • 24.­15
  • 24.­17
  • 24.­26-27
  • 24.­40
  • 24.­42
  • 24.­44-45
  • 24.­70
  • 25.­18
  • 25.­27
  • 25.­115
  • 25.­168
  • 25.­171-175
  • 25.­177-184
  • 25.­196
  • 25.­211
  • 25.­227
  • 25.­242
  • 25.­256
  • 25.­261-270
  • 26.­4
  • 26.­43
  • 26.­133
  • 26.­150
  • 26.­162
  • 26.­252
  • 26.­285
  • 26.­299
  • 26.­313
  • 26.­327
  • 26.­341
  • 26.­355
  • 26.­369
  • 26.­383
  • 26.­397
  • 26.­411
  • 26.­425
  • 26.­439
  • 26.­453
  • 26.­467
  • 26.­481
  • 26.­495
  • 26.­509
  • 26.­523
  • 26.­530
  • 26.­736-741
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­201-202
  • 27.­411-412
  • 27.­627-628
  • 27.­663
  • 27.­665
  • 27.­669-671
  • 27.­679
  • 28.­2
  • 28.­91
  • 28.­118
  • 28.­135
  • 28.­150
  • 28.­156
  • 28.­260
  • 28.­368
  • 28.­384
  • 28.­386-388
  • 28.­407
  • 28.­416
  • g.­339
g.­331

forsaking

Wylie:
  • spong ba
Tibetan:
  • སྤོང་བ།
Sanskrit:
  • —

A meditative stability.

Located in 11 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­528
  • 10.­3
  • 10.­5
  • 10.­31
  • 10.­43-44
  • 10.­47
  • 11.­6
g.­332

forsaking fights

Wylie:
  • ’khrug pa spong ba
Tibetan:
  • འཁྲུག་པ་སྤོང་བ།
Sanskrit:
  • —

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­488
  • 11.­6
g.­333

four applications of mindfulness

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

The four applications of mindfulness are (1) the application of mindfulness to the body; (2) the application of mindfulness to feelings; (3) the application of mindfulness to the mind; and (4) the application of mindfulness to phenomena. For a description, see 9.­1.

Located in 114 passages in the translation:

  • 2.­4
  • 2.­74
  • 2.­223
  • 2.­225
  • 2.­486
  • 2.­493
  • 2.­500
  • 2.­506
  • 2.­552
  • 2.­560
  • 4.­12
  • 5.­207
  • 5.­443
  • 5.­477
  • 5.­482
  • 5.­485
  • 6.­113
  • 6.­149
  • 6.­204
  • 6.­206
  • 8.­81
  • 8.­86-87
  • 8.­90
  • 8.­171
  • 8.­237
  • 8.­254
  • 8.­261
  • 8.­278-280
  • 8.­307
  • 8.­311
  • 8.­314-315
  • 9.­1
  • 11.­8
  • 12.­5
  • 13.­322
  • 14.­70
  • 15.­121
  • 15.­123
  • 15.­125
  • 15.­127-137
  • 15.­139-144
  • 16.­47
  • 16.­265
  • 16.­270
  • 17.­1
  • 17.­7
  • 17.­69
  • 18.­17
  • 18.­39-40
  • 21.­26-27
  • 21.­29
  • 21.­58
  • 22.­42
  • 22.­50
  • 22.­54
  • 22.­66
  • 23.­3
  • 23.­14
  • 23.­19
  • 23.­24
  • 23.­29
  • 23.­34
  • 23.­39
  • 23.­44
  • 23.­49
  • 23.­54
  • 23.­59
  • 23.­64
  • 23.­69
  • 23.­74
  • 23.­79
  • 23.­84
  • 23.­89
  • 23.­94
  • 23.­99
  • 23.­104
  • 23.­109
  • 23.­114
  • 24.­18
  • 24.­36
  • 24.­38
  • 25.­4
  • 25.­143
  • 25.­154
  • 26.­26
  • g.­49
  • g.­50
  • g.­51
  • g.­52
  • g.­53
  • g.­834
  • g.­869
  • g.­911
g.­336

four continents

Wylie:
  • gling bzhi
Tibetan:
  • གླིང་བཞི།
Sanskrit:
  • caturdvīpa

Definition from the 84000 Glossary of Terms:

According to traditional Buddhist cosmology, our universe consists of a central mountain, known as Mount Meru or Sumeru, surrounded by four island continents (dvīpa), one in each of the four cardinal directions. The Abhidharmakośa explains that each of these island continents has a specific shape and is flanked by two smaller subcontinents of similar shape. To the south of Mount Meru is Jambudvīpa, corresponding either to the Indian subcontinent itself or to the known world. It is triangular in shape, and at its center is the place where the buddhas attain awakening. The humans who inhabit Jambudvīpa have a lifespan of one hundred years. To the east is Videha, a semicircular continent inhabited by humans who have a lifespan of two hundred fifty years and are twice as tall as the humans who inhabit Jambudvīpa. To the north is Uttarakuru, a square continent whose inhabitants have a lifespan of a thousand years. To the west is Godānīya, circular in shape, where the lifespan is five hundred years.

Located in 28 passages in the translation:

  • 18.­50
  • 18.­52
  • 23.­17
  • 23.­22
  • 23.­47
  • 23.­52
  • 23.­117
  • 23.­370
  • 23.­372
  • 23.­382
  • 23.­384
  • 23.­394
  • 23.­396
  • 23.­406
  • 23.­408
  • 23.­418
  • 23.­420
  • 23.­430
  • 23.­432
  • 23.­442
  • 23.­444
  • 23.­453-454
  • 23.­459-460
  • n.­231
  • g.­798
  • g.­876
g.­337

four correct exertions

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

The four correct exertions are (1) preventing negative states of mind from arising, (2) removing those that have already arisen, (3) giving rise to positive states that have not yet arisen, and (4) maintaining those that have already arisen. While the translation of this term here follows the Sanskrit, a literal translation from Tibetan would be “four correct abandonings,” a rendering often seen. It is possible that the Tibetan translators may originally have confused the meaning in Buddhist Hybrid Sanskrit (BHS) of the term prahāṇa (“exertion”) with its meaning in classical Sanskrit (“elimination”). The classical Sanskrit equivalent of BHS prahāṇa is pradhāna.

Located in 107 passages in the translation:

  • 2.­4
  • 2.­74
  • 2.­223
  • 2.­225
  • 2.­486
  • 2.­493
  • 2.­500
  • 2.­506
  • 2.­552
  • 2.­560
  • 4.­12
  • 5.­208
  • 5.­443
  • 5.­477
  • 6.­113
  • 6.­149
  • 6.­204
  • 6.­206
  • 8.­81
  • 8.­86-87
  • 8.­90
  • 8.­171
  • 8.­237
  • 8.­254
  • 8.­261
  • 8.­278-280
  • 8.­307
  • 8.­311
  • 8.­314-315
  • 9.­24
  • 11.­8
  • 12.­5
  • 13.­322
  • 14.­70
  • 15.­121
  • 15.­123
  • 15.­125
  • 15.­127-130
  • 15.­132-144
  • 16.­265
  • 16.­270
  • 17.­1
  • 17.­7
  • 17.­70
  • 18.­17
  • 18.­39-40
  • 21.­26-27
  • 21.­29
  • 21.­58
  • 22.­42
  • 22.­50
  • 22.­54
  • 22.­66
  • 23.­3
  • 23.­14
  • 23.­19
  • 23.­24
  • 23.­29
  • 23.­34
  • 23.­39
  • 23.­44
  • 23.­49
  • 23.­54
  • 23.­59
  • 23.­64
  • 23.­69
  • 23.­74
  • 23.­79
  • 23.­84
  • 23.­89
  • 23.­94
  • 23.­99
  • 23.­104
  • 23.­109
  • 23.­114
  • 24.­18
  • 24.­36
  • 24.­38
  • 25.­4
  • 25.­143
  • 25.­154
  • 26.­26
  • g.­149
  • g.­834
  • g.­869
  • g.­911
g.­338

four fearlessnesses

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

The four fearlessnesses are proclaimed by the tathāgatas as: (1) “I claim to have attained perfectly complete buddhahood”; (2) “I claim I am one whose contaminants have ceased”; (3) “I claim to have explained those phenomena that cause obstacles”; (4) “I claim to have shown the path that leads to realizing the emancipation of the noble and that will genuinely bring an end to suffering for those who make use of it.” The listing of the four fearlessnesses is translated and analyzed in Konow 1941: pp. 39–40, with reconstructed Sanskrit on pp. 106–7. A full explanation of the fearlessnesses can be found in the passage at 2.­388–2.­425 in The Teaching on the Great Compassion of the Tathāgata (Tathāgata­mahā­karuṇā­nirdeśa, Toh 147), in which the four fearlessnesses are described as the eleventh to fourteenth of thirty-two actions of a tathāgata. See also Mahāvyutpatti 130–34 and the corresponding explanation in the Drajor Bamponyipa (sgra sbyor bam po gnyis pa); Dayal 1932: pp. 20–21; and Sparham 2012 (IV): pp. 80–81. The four are generally known by other names, as in the Mahāvyutpatti: the first is the “fearlessness in the knowledge of all phenomena” (sarva­dharmābhisambodhi­vaiśāradya, chos thams cad mkhyen pa la mi ’jigs pa), which the Buddha achieves for his own benefit; the second is the “fearlessness in the knowledge of the cessation of all contaminants” (sarvāśrava­kṣaya­jñāna­vaiśāradya, zag pa zad pa thams cad mkhyen pa la mi ’jigs pa), which the Buddha achieves for his own benefit; the third is the “fearlessness to declare that phenomena that obstruct the path will not engender any further negative outcomes” (anantarāyika­dharmān­anyathātva­viniścita­vyākaraṇa­vaiśāradya, bar du gcod pa’i chos rnams gzhan du mi ’gyur bar nges pa’i lung bstan pa la mi ’jigs pa), which the Buddha achieves for others’ benefit; and the fourth is the “fearlessness that the path of renunciation through which all excellent attributes are to be obtained has been thus realized” (sarva­sampadadhigamāya nairāṇika­pratipattathātva­vaiśāradya, phun sum tshogs pa thams cad thob par ’gyur bar nges par ’byung ba’i lam de bzhin du gyur ba la mi ’jigs pa), which the Buddha achieves for others’ benefit.

Located in 243 passages in the translation:

  • 2.­14
  • 2.­215-218
  • 2.­223
  • 2.­225
  • 2.­254
  • 2.­274
  • 2.­311
  • 2.­321
  • 2.­331
  • 2.­341
  • 2.­351
  • 2.­361
  • 2.­404
  • 2.­415
  • 2.­426
  • 2.­436
  • 2.­476
  • 2.­500
  • 2.­506
  • 2.­508
  • 2.­552
  • 2.­562
  • 2.­595
  • 3.­111
  • 3.­119
  • 4.­15
  • 4.­34
  • 4.­45
  • 4.­51
  • 5.­143
  • 5.­222
  • 5.­380
  • 5.­412
  • 5.­421
  • 5.­442-445
  • 5.­477
  • 5.­486
  • 5.­488
  • 6.­117
  • 6.­151
  • 6.­202
  • 6.­204
  • 6.­206-208
  • 6.­212
  • 6.­219
  • 7.­281
  • 8.­84
  • 8.­86-87
  • 8.­90
  • 8.­173
  • 8.­254
  • 8.­263
  • 8.­278-280
  • 8.­308
  • 8.­312
  • 8.­314-315
  • 9.­62
  • 10.­130-131
  • 10.­170
  • 10.­226
  • 10.­228
  • 11.­8
  • 11.­122
  • 11.­172
  • 12.­5
  • 12.­7
  • 12.­13
  • 12.­369
  • 12.­390
  • 12.­401
  • 12.­411
  • 12.­422
  • 12.­433
  • 12.­444
  • 12.­455
  • 12.­466
  • 12.­477
  • 12.­488
  • 12.­499
  • 12.­510
  • 12.­521
  • 12.­532
  • 12.­543
  • 12.­554
  • 12.­569
  • 12.­582
  • 12.­595-596
  • 12.­610
  • 12.­625
  • 12.­627
  • 12.­661
  • 13.­184
  • 13.­217
  • 13.­220
  • 13.­323
  • 14.­71
  • 14.­214
  • 15.­106
  • 15.­121
  • 15.­123
  • 15.­125
  • 15.­127-144
  • 16.­15
  • 16.­32
  • 16.­48
  • 16.­50
  • 16.­229
  • 16.­265
  • 16.­270
  • 17.­1
  • 17.­7
  • 17.­80
  • 17.­98
  • 18.­17
  • 18.­39-40
  • 21.­1-2
  • 21.­12-13
  • 21.­24-27
  • 21.­29
  • 21.­44
  • 21.­57-58
  • 22.­29
  • 22.­43
  • 22.­50
  • 22.­54
  • 22.­66
  • 23.­3
  • 23.­14
  • 23.­19
  • 23.­24
  • 23.­29
  • 23.­34
  • 23.­39
  • 23.­44
  • 23.­49
  • 23.­54
  • 23.­59
  • 23.­64
  • 23.­69
  • 23.­74
  • 23.­79
  • 23.­84
  • 23.­89
  • 23.­94
  • 23.­99
  • 23.­104
  • 23.­109
  • 23.­114
  • 23.­467
  • 23.­471
  • 24.­6-7
  • 24.­10
  • 24.­12
  • 24.­15
  • 24.­17-18
  • 24.­26-27
  • 24.­36
  • 24.­38
  • 24.­40
  • 24.­42
  • 24.­44-45
  • 24.­70
  • 24.­75
  • 25.­4
  • 25.­27
  • 25.­143
  • 25.­155
  • 25.­171-175
  • 25.­177-179
  • 25.­181
  • 25.­197
  • 25.­213
  • 25.­228
  • 26.­26
  • 26.­150
  • 26.­163
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 28.­120
  • 28.­137
  • 28.­152
  • 28.­156
  • 28.­268
  • 28.­399
  • g.­305
  • g.­327
  • g.­328
  • g.­392
  • g.­393
  • g.­834
  • g.­911
g.­339

four formless meditative absorptions

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

These comprise (1) the meditative absorption of the sphere of infinite space, (2) the meditative absorption of the sphere of infinite consciousness, (3) the meditative absorption of the sphere of nothing-at-all, and (4) the meditative absorption of neither perception nor nonperception. The four formless absorptions and their fruits are discussed in Jamgon Kongtrul, The Treasury of Knowledge, Book 6, Pt. 2: pp. 436–38.

Located in 117 passages in the translation:

  • 2.­6
  • 2.­223
  • 2.­225
  • 2.­500
  • 2.­504
  • 2.­508
  • 2.­552
  • 4.­9
  • 5.­125
  • 5.­217
  • 5.­443
  • 5.­477
  • 6.­114
  • 6.­150
  • 6.­204
  • 6.­208
  • 6.­212
  • 6.­218
  • 8.­77
  • 8.­79-80
  • 8.­85
  • 8.­89
  • 8.­254
  • 8.­262
  • 8.­278-280
  • 8.­308
  • 8.­312
  • 8.­314-315
  • 9.­45
  • 9.­48
  • 11.­8
  • 12.­5
  • 13.­217
  • 13.­323
  • 14.­71
  • 15.­121
  • 15.­123
  • 15.­125
  • 15.­127-144
  • 16.­48
  • 16.­265
  • 16.­270
  • 17.­1
  • 17.­7
  • 18.­17
  • 18.­39-40
  • 18.­61
  • 19.­4
  • 19.­13
  • 19.­19
  • 21.­2
  • 21.­24
  • 21.­26-27
  • 21.­29
  • 21.­44
  • 21.­58
  • 22.­43
  • 22.­50
  • 22.­54
  • 22.­66
  • 23.­29
  • 23.­42
  • 23.­47
  • 23.­52
  • 23.­57
  • 23.­62
  • 23.­67
  • 23.­72
  • 23.­77
  • 23.­82
  • 23.­87
  • 23.­92
  • 23.­97
  • 23.­102
  • 23.­107
  • 23.­112
  • 23.­117
  • 24.­2
  • 24.­18
  • 24.­36
  • 24.­38
  • 24.­48
  • 24.­58
  • 24.­75
  • 25.­4
  • 25.­143
  • 25.­155
  • 26.­26
  • 28.­399
  • g.­128
  • g.­143
  • g.­330
  • g.­555
  • g.­571
g.­341

Four Great Kings

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

Definition from the 84000 Glossary of Terms:

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

Located in 18 passages in the translation:

  • 2.­176
  • 2.­179
  • 2.­445-454
  • 17.­15
  • 24.­59
  • 28.­277
  • n.­164
  • g.­119
  • g.­954
g.­342

four immeasurable attitudes

Wylie:
  • tshad med pa bzhi
  • tshad myed pa bzhi
Tibetan:
  • ཚད་མེད་པ་བཞི།
  • ཚད་མྱེད་པ་བཞི།
Sanskrit:
  • caturaprameya

These are (1) loving kindness, (2) compassion, (3) empathetic joy, and (4) equanimity. On training in the four immeasurable attitudes, see The Words of My Perfect Teacher 1994, pp. 195–217.

Located in 121 passages in the translation:

  • 2.­6
  • 2.­30
  • 2.­223
  • 2.­225
  • 2.­500
  • 2.­508
  • 2.­552
  • 4.­9
  • 5.­216
  • 5.­443
  • 5.­477
  • 6.­114
  • 6.­150
  • 8.­77
  • 8.­80
  • 8.­85
  • 8.­87
  • 8.­89
  • 8.­254
  • 8.­262
  • 8.­278-280
  • 8.­308
  • 8.­312
  • 8.­314-315
  • 9.­45
  • 9.­47
  • 10.­17
  • 11.­8
  • 12.­5
  • 13.­217
  • 13.­323
  • 14.­71
  • 15.­121
  • 15.­123
  • 15.­125
  • 15.­127-144
  • 16.­48
  • 16.­265
  • 16.­270
  • 17.­1
  • 17.­7
  • 18.­17
  • 18.­39
  • 18.­61
  • 19.­4
  • 19.­12-13
  • 19.­19
  • 21.­2
  • 21.­24
  • 21.­26-27
  • 21.­29
  • 21.­44
  • 21.­58
  • 22.­43
  • 22.­50
  • 22.­54
  • 22.­66
  • 23.­29
  • 23.­42
  • 23.­47
  • 23.­52
  • 23.­57
  • 23.­62
  • 23.­67
  • 23.­72
  • 23.­77
  • 23.­82
  • 23.­87
  • 23.­92
  • 23.­97
  • 23.­102
  • 23.­107
  • 23.­112
  • 23.­117
  • 24.­2
  • 24.­18
  • 24.­36
  • 24.­38
  • 24.­48
  • 24.­58
  • 24.­75
  • 25.­4
  • 25.­143
  • 25.­155
  • 26.­26
  • 26.­251
  • 28.­399
  • g.­128
  • g.­129
  • g.­143
  • g.­222
  • g.­262
  • g.­377
  • g.­378
  • g.­379
  • g.­380
  • g.­402
  • g.­491
  • g.­555
g.­343

four kinds of exact knowledge

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

The four kinds of exact knowledge‍—the essentials through which the buddhas impart their teachings‍—comprise (1) exact knowledge of meanings, (2) exact knowledge of dharmas, (3) exact knowledge of lexical explanations, and (4) exact knowledge of inspired eloquence.

Located in 249 passages in the translation:

  • 2.­14
  • 2.­215-218
  • 2.­223
  • 2.­254
  • 2.­274
  • 2.­311
  • 2.­321
  • 2.­331
  • 2.­341
  • 2.­351
  • 2.­361
  • 2.­404
  • 2.­415
  • 2.­426
  • 2.­436
  • 2.­476
  • 2.­500
  • 2.­506
  • 2.­508
  • 2.­552
  • 2.­562
  • 2.­595
  • 3.­111
  • 3.­119
  • 4.­15
  • 4.­34
  • 4.­45
  • 4.­51
  • 5.­144
  • 5.­381
  • 5.­412
  • 5.­421
  • 5.­442-445
  • 5.­477
  • 5.­482
  • 5.­486
  • 5.­488
  • 6.­117
  • 6.­151
  • 6.­202
  • 6.­204
  • 6.­206-208
  • 6.­212
  • 6.­219
  • 7.­282
  • 8.­84
  • 8.­86-87
  • 8.­90
  • 8.­173
  • 8.­254
  • 8.­263
  • 8.­279-280
  • 8.­308
  • 8.­312
  • 8.­314-315
  • 8.­472
  • 9.­67
  • 10.­130-131
  • 10.­170-171
  • 10.­226
  • 10.­228
  • 11.­8
  • 11.­122
  • 11.­173
  • 12.­5
  • 12.­7
  • 12.­13
  • 12.­370
  • 12.­390
  • 12.­401
  • 12.­411
  • 12.­422
  • 12.­433
  • 12.­444
  • 12.­455
  • 12.­466
  • 12.­477
  • 12.­488
  • 12.­499
  • 12.­510
  • 12.­521
  • 12.­532
  • 12.­543
  • 12.­554
  • 12.­569
  • 12.­582
  • 12.­595-596
  • 12.­610
  • 12.­625
  • 12.­661
  • 13.­184
  • 13.­217
  • 13.­220
  • 13.­323
  • 14.­214
  • 15.­107
  • 15.­121
  • 15.­123
  • 15.­125
  • 15.­127-144
  • 16.­15
  • 16.­32
  • 16.­48
  • 16.­50
  • 16.­229
  • 16.­265
  • 16.­270
  • 17.­1
  • 17.­7
  • 17.­81
  • 17.­98
  • 18.­17
  • 18.­21-22
  • 18.­25-28
  • 18.­39-40
  • 18.­61
  • 21.­1-2
  • 21.­12-13
  • 21.­24-27
  • 21.­29
  • 21.­44
  • 21.­57-58
  • 22.­29
  • 22.­43
  • 22.­50
  • 22.­54
  • 22.­66
  • 23.­3
  • 23.­14
  • 23.­19
  • 23.­24
  • 23.­29
  • 23.­34
  • 23.­39
  • 23.­44
  • 23.­49
  • 23.­54
  • 23.­59
  • 23.­64
  • 23.­69
  • 23.­74
  • 23.­79
  • 23.­84
  • 23.­89
  • 23.­94
  • 23.­99
  • 23.­104
  • 23.­109
  • 23.­114
  • 23.­467
  • 23.­471
  • 24.­2
  • 24.­6-7
  • 24.­10
  • 24.­12
  • 24.­15
  • 24.­17-18
  • 24.­26-27
  • 24.­36
  • 24.­38
  • 24.­40
  • 24.­42
  • 24.­44-45
  • 24.­70
  • 24.­75
  • 25.­4
  • 25.­27
  • 25.­143
  • 25.­155
  • 25.­171-175
  • 25.­177-179
  • 25.­181
  • 25.­197
  • 25.­213
  • 25.­228
  • 26.­26
  • 26.­150
  • 26.­163
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 28.­120
  • 28.­137
  • 28.­152
  • 28.­156
  • 28.­269
  • 28.­399
  • g.­267
  • g.­268
  • g.­269
  • g.­270
  • g.­271
  • g.­834
  • g.­911
g.­344

four knots

Wylie:
  • mdud pa bzhi
Tibetan:
  • མདུད་པ་བཞི།
Sanskrit:
  • caturgranthā

These comprise (1) covetousness (abhidhyā, brnab sems), (2) malice (vyāpāda, gnod sems), (3) moral supremacy (śīlaparāmarśa, tshul khrims mchog ’dzin) and (4) ascetic supremacy (vrataparāmarśa, brtul zhugs mchog ’dzin).

Located in 3 passages in the translation:

  • 4.­8
  • g.­156
  • g.­510
g.­345

four meditative concentrations

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

The four progressive levels of concentration associated with the form realm that culminate in pure one-pointedness of mind and are the basis for developing insight. These are part of the nine serial absorptions. For a description, see 9.­46. See also “meditative concentration.”

Located in 132 passages in the translation:

  • 2.­6
  • 2.­30
  • 2.­223
  • 2.­225
  • 2.­500
  • 2.­508
  • 2.­517
  • 2.­552
  • 4.­9
  • 5.­120
  • 5.­215
  • 5.­443
  • 5.­477
  • 6.­114
  • 6.­150
  • 8.­80
  • 8.­85
  • 8.­87
  • 8.­89
  • 8.­254
  • 8.­262
  • 8.­278-280
  • 8.­308
  • 8.­312
  • 8.­314-315
  • 9.­45-46
  • 11.­8
  • 12.­5
  • 13.­217
  • 13.­323
  • 14.­71
  • 15.­121
  • 15.­123
  • 15.­125
  • 15.­127-144
  • 16.­48
  • 16.­265
  • 16.­270
  • 17.­1
  • 17.­7
  • 18.­17
  • 18.­39-40
  • 18.­61
  • 19.­4
  • 19.­12-13
  • 19.­19
  • 21.­2
  • 21.­24
  • 21.­26-27
  • 21.­29
  • 21.­44
  • 21.­58
  • 22.­43
  • 22.­50
  • 22.­54
  • 22.­66
  • 23.­29
  • 23.­42
  • 23.­47
  • 23.­52
  • 23.­57
  • 23.­62
  • 23.­67
  • 23.­72
  • 23.­77
  • 23.­82
  • 23.­87
  • 23.­92
  • 23.­97
  • 23.­102
  • 23.­107
  • 23.­112
  • 23.­117
  • 24.­2
  • 24.­18
  • 24.­36
  • 24.­38
  • 24.­48
  • 24.­58
  • 24.­75
  • 25.­4
  • 25.­143
  • 25.­155
  • 26.­26
  • 28.­399
  • n.­231
  • g.­3
  • g.­4
  • g.­56
  • g.­57
  • g.­58
  • g.­102
  • g.­104
  • g.­105
  • g.­128
  • g.­143
  • g.­496
  • g.­525
  • g.­555
  • g.­571
  • g.­618
  • g.­619
  • g.­620
  • g.­686
  • g.­823
  • g.­824
  • g.­958
  • g.­959
g.­349

four supports for miraculous ability

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

See these four listed at 9.­25.

Located in 113 passages in the translation:

  • 2.­4
  • 2.­74
  • 2.­223
  • 2.­225
  • 2.­486
  • 2.­493
  • 2.­500
  • 2.­506
  • 2.­552
  • 2.­560
  • 4.­12
  • 5.­209
  • 5.­477
  • 6.­113
  • 6.­149
  • 6.­204
  • 6.­206
  • 8.­81
  • 8.­86-87
  • 8.­90
  • 8.­171
  • 8.­237
  • 8.­254
  • 8.­261
  • 8.­278-280
  • 8.­307
  • 8.­311
  • 8.­314-315
  • 9.­25
  • 11.­8
  • 12.­5
  • 13.­322
  • 14.­70
  • 14.­217
  • 15.­121
  • 15.­123
  • 15.­125
  • 15.­127-144
  • 16.­47
  • 16.­265
  • 16.­270
  • 17.­1
  • 17.­7
  • 17.­71
  • 18.­17
  • 18.­39-40
  • 21.­26-27
  • 21.­29
  • 21.­58
  • 22.­42
  • 22.­50
  • 22.­54
  • 22.­66
  • 23.­3
  • 23.­14
  • 23.­19
  • 23.­24
  • 23.­29
  • 23.­34
  • 23.­39
  • 23.­44
  • 23.­49
  • 23.­54
  • 23.­59
  • 23.­64
  • 23.­69
  • 23.­74
  • 23.­79
  • 23.­84
  • 23.­89
  • 23.­94
  • 23.­99
  • 23.­104
  • 23.­109
  • 23.­114
  • 24.­18
  • 24.­36
  • 24.­38
  • 25.­4
  • 25.­143
  • 25.­154
  • 26.­26
  • g.­537
  • g.­661
  • g.­718
  • g.­738
  • g.­833
  • g.­834
  • g.­869
  • g.­911
g.­350

four torrents

Wylie:
  • chu bo bzhi
Tibetan:
  • ཆུ་བོ་བཞི།
Sanskrit:
  • caturogha

The four torrents, which are to be abandoned, comprise (1) the torrent of ignorance (avidyā, ma rig pa), (2) the torrent of wrong view (dṛṣṭi, lta ba), (3) the torrent of rebirth (bhava, srid pa), and (4) the torrent of craving (tṛṣṇā, sred pa). See Nyima and Dorje 2001: p. 1075.

Located in 6 passages in the translation:

  • 4.­8
  • g.­157
  • g.­335
  • g.­394
  • g.­714
  • g.­989
g.­351

four truths of the noble ones

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

The four truths of the noble ones comprise (1) the truth of suffering, (2) the truth of the origin of suffering, (3) the truth of the cessation of suffering, and (4) the truth of the path. (Strictly speaking, these should be translated “the truth of the noble ones concerning suffering,” and so on, but for brevity the widespread short form has been used.)

Located in 104 passages in the translation:

  • 2.­223
  • 2.­225
  • 2.­506
  • 2.­508
  • 2.­552
  • 4.­14
  • 5.­214
  • 5.­443
  • 5.­477
  • 6.­114
  • 8.­86-87
  • 8.­90
  • 8.­254
  • 8.­262
  • 8.­268
  • 8.­278-280
  • 8.­308
  • 8.­312
  • 8.­314-315
  • 11.­8
  • 12.­5
  • 13.­323
  • 14.­71
  • 15.­121
  • 15.­123
  • 15.­125
  • 15.­127-144
  • 16.­48
  • 16.­265
  • 17.­1
  • 17.­7
  • 18.­17
  • 18.­39-40
  • 21.­2
  • 21.­24
  • 21.­26-27
  • 21.­44
  • 21.­58
  • 22.­43
  • 22.­50
  • 22.­54
  • 22.­66
  • 23.­3
  • 23.­14
  • 23.­19
  • 23.­24
  • 23.­29
  • 23.­34
  • 23.­39
  • 23.­44
  • 23.­49
  • 23.­54
  • 23.­59
  • 23.­64
  • 23.­69
  • 23.­74
  • 23.­79
  • 23.­84
  • 23.­89
  • 23.­94
  • 23.­99
  • 23.­104
  • 23.­109
  • 23.­114
  • 24.­2
  • 24.­18
  • 24.­36
  • 24.­38
  • 24.­75
  • 25.­4
  • 25.­143
  • 25.­155
  • 26.­26
  • 28.­399
  • n.­136
  • n.­141
  • g.­121
  • g.­607
  • g.­622
  • g.­899
  • g.­911
g.­353

free from activity

Wylie:
  • bya ba dang bral ba
Tibetan:
  • བྱ་བ་དང་བྲལ་བ།
Sanskrit:
  • —

A meditative stability.

Located in 6 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­499
  • 11.­6
  • n.­323
g.­354

free from extinction

Wylie:
  • zad pa dang bral ba
Tibetan:
  • ཟད་པ་དང་བྲལ་བ།
Sanskrit:
  • kṣayāpagata

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­464
  • 11.­6
g.­355

free from mentation

Wylie:
  • sems med pa
Tibetan:
  • སེམས་མེད་པ།
Sanskrit:
  • niścitta

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­451
  • 11.­6
g.­356

fruit of entering the stream

Wylie:
  • rgyun tu zhugs pa’i ’bras bu
Tibetan:
  • རྒྱུན་ཏུ་ཞུགས་པའི་འབྲས་བུ།
Sanskrit:
  • śrotaāpanna­phala

First of the four fruits attainable by śrāvakas, that of the first stage in which one has entered the “stream” of practice that leads to nirvāṇa. See also “entering the stream.”

Located in 239 passages in the translation:

  • 2.­60-69
  • 2.­75
  • 2.­162
  • 2.­245
  • 2.­255
  • 2.­275
  • 2.­312
  • 2.­322
  • 2.­332
  • 2.­342
  • 2.­352
  • 2.­382
  • 2.­393
  • 2.­405
  • 2.­416
  • 2.­427
  • 2.­483
  • 2.­506
  • 2.­552
  • 2.­563
  • 4.­45
  • 4.­51
  • 5.­384
  • 5.­413
  • 5.­439
  • 5.­442
  • 5.­445
  • 5.­461
  • 5.­478
  • 5.­482
  • 5.­485-486
  • 5.­488
  • 5.­502
  • 6.­206
  • 6.­208
  • 7.­118
  • 7.­360
  • 10.­176-178
  • 10.­235-237
  • 10.­257
  • 10.­266
  • 11.­54
  • 13.­167
  • 13.­199
  • 13.­220
  • 13.­222
  • 13.­247
  • 13.­261
  • 13.­275
  • 13.­292
  • 14.­95
  • 14.­97-98
  • 14.­199
  • 14.­206
  • 14.­248-249
  • 15.­12
  • 15.­111
  • 16.­16
  • 16.­33
  • 16.­49
  • 16.­67-73
  • 16.­171
  • 16.­173
  • 16.­229
  • 16.­241-242
  • 16.­245
  • 16.­267
  • 16.­272
  • 17.­2-3
  • 17.­7
  • 18.­5
  • 18.­8
  • 19.­6
  • 19.­12
  • 21.­12-13
  • 21.­23
  • 22.­4-5
  • 22.­57
  • 22.­61
  • 22.­66
  • 22.­75
  • 23.­2
  • 23.­4-6
  • 23.­13
  • 23.­16
  • 23.­18
  • 23.­21
  • 23.­23
  • 23.­26
  • 23.­28
  • 23.­31
  • 23.­33
  • 23.­36
  • 23.­38
  • 23.­41
  • 23.­43
  • 23.­46
  • 23.­48
  • 23.­51
  • 23.­53
  • 23.­56
  • 23.­58
  • 23.­61
  • 23.­63
  • 23.­66
  • 23.­68
  • 23.­71
  • 23.­73
  • 23.­76
  • 23.­78
  • 23.­81
  • 23.­83
  • 23.­86
  • 23.­88
  • 23.­91
  • 23.­93
  • 23.­96
  • 23.­98
  • 23.­101
  • 23.­103
  • 23.­106
  • 23.­108
  • 23.­111
  • 23.­113
  • 23.­116
  • 23.­247
  • 23.­360
  • 23.­368
  • 23.­370
  • 23.­372
  • 23.­374
  • 23.­376
  • 23.­378
  • 24.­3
  • 24.­15
  • 24.­42
  • 24.­70
  • 25.­4
  • 25.­28
  • 25.­127
  • 25.­143
  • 25.­156
  • 25.­169
  • 25.­171-175
  • 25.­177-184
  • 25.­198
  • 25.­214
  • 25.­229
  • 25.­244
  • 25.­259
  • 25.­261-270
  • 26.­4
  • 26.­267
  • 26.­287
  • 26.­301
  • 26.­315
  • 26.­329
  • 26.­343
  • 26.­357
  • 26.­483
  • 26.­814-819
  • 27.­6
  • 27.­9
  • 27.­437-438
  • 27.­663
  • 27.­665
  • 27.­670-671
  • 27.­679
  • 28.­2
  • 28.­153
  • 28.­156
  • 28.­384
  • 28.­386-388
  • 28.­397-398
  • 28.­407
  • 28.­416
  • n.­196
  • n.­611
  • n.­649-650
  • n.­829
g.­357

fruit of non-returner

Wylie:
  • phyir mi ’ong ba’i ’bras bu
  • phyir myi ’ong ba’i ’bras bu
Tibetan:
  • ཕྱིར་མི་འོང་བའི་འབྲས་བུ།
  • ཕྱིར་མྱི་འོང་བའི་འབྲས་བུ།
Sanskrit:
  • āgāmīphala

Third of the four fruits attainable by śrāvakas. See “non-returner.”

Located in 238 passages in the translation:

  • 2.­60-69
  • 2.­75
  • 2.­162
  • 2.­245
  • 2.­255
  • 2.­275
  • 2.­312
  • 2.­322
  • 2.­332
  • 2.­342
  • 2.­352
  • 2.­382
  • 2.­393
  • 2.­405
  • 2.­416
  • 2.­427
  • 2.­506
  • 2.­552
  • 2.­563
  • 4.­45
  • 4.­51
  • 5.­386
  • 5.­413
  • 5.­439
  • 5.­442
  • 5.­445
  • 5.­461
  • 5.­478
  • 5.­482
  • 5.­485-486
  • 5.­488
  • 5.­502
  • 6.­206
  • 6.­208
  • 7.­118
  • 7.­360
  • 8.­309
  • 8.­313-315
  • 10.­176-178
  • 10.­235-237
  • 10.­257
  • 10.­266
  • 11.­54
  • 13.­167
  • 13.­199
  • 13.­220
  • 13.­222
  • 13.­247
  • 13.­261
  • 13.­275
  • 13.­292
  • 14.­95
  • 14.­97-98
  • 14.­201
  • 14.­206
  • 14.­216
  • 14.­248
  • 15.­12
  • 15.­113
  • 16.­16
  • 16.­33
  • 16.­49
  • 16.­67-73
  • 16.­171
  • 16.­173
  • 16.­229
  • 16.­241-242
  • 16.­245
  • 16.­267
  • 16.­272
  • 17.­2-3
  • 17.­7
  • 18.­5
  • 18.­8
  • 19.­6
  • 19.­12
  • 21.­12-13
  • 21.­23
  • 22.­4-5
  • 22.­57
  • 22.­61
  • 22.­66
  • 22.­75
  • 23.­2
  • 23.­4-5
  • 23.­8
  • 23.­13
  • 23.­16
  • 23.­18
  • 23.­21
  • 23.­23
  • 23.­26
  • 23.­28
  • 23.­31
  • 23.­33
  • 23.­36
  • 23.­38
  • 23.­41
  • 23.­43
  • 23.­46
  • 23.­48
  • 23.­51
  • 23.­53
  • 23.­56
  • 23.­58
  • 23.­61
  • 23.­63
  • 23.­66
  • 23.­68
  • 23.­71
  • 23.­73
  • 23.­76
  • 23.­78
  • 23.­81
  • 23.­83
  • 23.­86
  • 23.­88
  • 23.­91
  • 23.­93
  • 23.­96
  • 23.­98
  • 23.­101
  • 23.­103
  • 23.­106
  • 23.­108
  • 23.­111
  • 23.­113
  • 23.­116
  • 23.­249
  • 23.­362
  • 23.­392
  • 23.­394
  • 23.­396
  • 23.­398
  • 23.­400
  • 23.­402
  • 24.­3
  • 24.­15
  • 24.­42
  • 24.­70
  • 25.­4
  • 25.­28
  • 25.­129
  • 25.­143
  • 25.­156
  • 25.­169
  • 25.­171-175
  • 25.­177-184
  • 25.­198
  • 25.­214
  • 25.­229
  • 25.­244
  • 25.­259
  • 25.­261-270
  • 26.­4
  • 26.­269
  • 26.­287
  • 26.­301
  • 26.­315
  • 26.­329
  • 26.­343
  • 26.­357
  • 26.­483
  • 26.­826-831
  • 27.­6
  • 27.­9
  • 27.­441-442
  • 27.­663
  • 27.­665
  • 27.­670-671
  • 27.­679
  • 28.­2
  • 28.­153
  • 28.­156
  • 28.­160
  • 28.­384
  • 28.­386-388
  • 28.­397-398
  • 28.­407
  • 28.­416
g.­358

fruit of once-returner

Wylie:
  • lan cig phyir ’ong ba’i ’bras bu
Tibetan:
  • ལན་ཅིག་ཕྱིར་འོང་བའི་འབྲས་བུ།
Sanskrit:
  • sakṛdāgāmī­phala

Second of the four fruits attainable by śrāvakas. See “once-returner.”

Located in 238 passages in the translation:

  • 2.­60-69
  • 2.­75
  • 2.­162
  • 2.­245
  • 2.­255
  • 2.­275
  • 2.­312
  • 2.­322
  • 2.­332
  • 2.­342
  • 2.­352
  • 2.­382
  • 2.­393
  • 2.­405
  • 2.­416
  • 2.­427
  • 2.­506
  • 2.­552
  • 2.­563
  • 4.­45
  • 4.­51
  • 5.­385
  • 5.­413
  • 5.­439
  • 5.­442
  • 5.­445
  • 5.­461
  • 5.­478
  • 5.­482
  • 5.­485-486
  • 5.­488
  • 5.­502
  • 6.­206
  • 6.­208
  • 7.­118
  • 7.­360
  • 8.­309
  • 8.­313-315
  • 10.­176-178
  • 10.­235-237
  • 10.­257
  • 10.­266
  • 11.­54
  • 13.­167
  • 13.­199
  • 13.­220
  • 13.­222
  • 13.­247
  • 13.­261
  • 13.­275
  • 13.­292
  • 14.­95
  • 14.­97-98
  • 14.­200
  • 14.­206
  • 14.­248-249
  • 15.­12
  • 15.­112
  • 16.­16
  • 16.­33
  • 16.­49
  • 16.­67-73
  • 16.­171
  • 16.­173
  • 16.­229
  • 16.­241-242
  • 16.­245
  • 16.­267
  • 16.­272
  • 17.­2-3
  • 17.­7
  • 18.­5
  • 18.­8
  • 19.­6
  • 19.­12
  • 21.­12-13
  • 21.­23
  • 22.­4-5
  • 22.­57
  • 22.­61
  • 22.­66
  • 22.­75
  • 23.­2
  • 23.­4-5
  • 23.­7
  • 23.­13
  • 23.­16
  • 23.­18
  • 23.­21
  • 23.­23
  • 23.­26
  • 23.­28
  • 23.­31
  • 23.­33
  • 23.­36
  • 23.­38
  • 23.­41
  • 23.­43
  • 23.­46
  • 23.­48
  • 23.­51
  • 23.­53
  • 23.­56
  • 23.­58
  • 23.­61
  • 23.­63
  • 23.­66
  • 23.­68
  • 23.­71
  • 23.­73
  • 23.­76
  • 23.­78
  • 23.­81
  • 23.­83
  • 23.­86
  • 23.­88
  • 23.­91
  • 23.­93
  • 23.­96
  • 23.­98
  • 23.­101
  • 23.­103
  • 23.­106
  • 23.­108
  • 23.­111
  • 23.­113
  • 23.­116
  • 23.­248
  • 23.­361
  • 23.­380
  • 23.­382
  • 23.­384
  • 23.­386
  • 23.­388
  • 23.­390
  • 24.­3
  • 24.­15
  • 24.­42
  • 24.­70
  • 25.­4
  • 25.­28
  • 25.­128
  • 25.­143
  • 25.­156
  • 25.­169
  • 25.­171-175
  • 25.­177-184
  • 25.­198
  • 25.­214
  • 25.­229
  • 25.­244
  • 25.­259
  • 25.­261-270
  • 26.­4
  • 26.­268
  • 26.­287
  • 26.­301
  • 26.­315
  • 26.­329
  • 26.­343
  • 26.­357
  • 26.­483
  • 26.­820-825
  • 27.­6
  • 27.­9
  • 27.­439-440
  • 27.­663
  • 27.­665
  • 27.­670-671
  • 27.­679
  • 28.­2
  • 28.­153
  • 28.­156
  • 28.­160
  • 28.­384
  • 28.­386-388
  • 28.­397-398
  • 28.­407
  • 28.­416
g.­360

Gaṅgā

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

Definition from the 84000 Glossary of Terms:

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

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

Located in 258 passages in the translation:

  • 1.­6-9
  • 1.­12-21
  • 1.­23
  • 1.­26
  • 1.­36-48
  • 1.­54-56
  • 1.­62-64
  • 1.­70-72
  • 1.­78-80
  • 1.­86-88
  • 1.­94-96
  • 1.­102-104
  • 1.­110-112
  • 1.­118-120
  • 1.­126
  • 2.­30
  • 2.­33-36
  • 2.­43
  • 2.­50-69
  • 2.­109-118
  • 2.­132-162
  • 2.­175
  • 2.­201-210
  • 2.­441-442
  • 2.­445-454
  • 2.­519-528
  • 2.­555-556
  • 2.­571-572
  • 2.­591-592
  • 2.­594
  • 2.­646-666
  • 5.­175-184
  • 6.­165
  • 8.­218
  • 8.­266
  • 8.­268-269
  • 8.­271-272
  • 8.­293-302
  • 8.­304
  • 10.­32
  • 11.­34-35
  • 14.­217-218
  • 16.­237
  • 18.­29-38
  • 18.­60
  • 20.­6
  • 22.­24-25
  • 22.­48
  • 23.­37
  • 23.­67
  • 23.­72
  • 23.­77
  • 23.­82
  • 23.­87
  • 23.­92
  • 23.­97
  • 23.­102
  • 23.­107
  • 23.­112
  • 23.­378
  • 23.­390
  • 23.­402
  • 23.­414
  • 23.­426
  • 23.­438
  • 23.­450
  • 23.­457
  • 23.­463
  • 24.­54-55
  • 24.­77
  • 28.­159
g.­363

gateway to liberation

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

See “three gateways to liberation.”

Located in 432 passages in the translation:

  • 2.­75
  • 2.­223
  • 2.­225
  • 2.­351
  • 2.­361
  • 2.­370
  • 2.­381
  • 2.­392
  • 2.­404
  • 2.­426
  • 2.­435
  • 2.­575
  • 2.­579
  • 2.­583
  • 3.­109
  • 4.­13
  • 4.­34
  • 4.­45
  • 4.­51
  • 5.­117-119
  • 5.­188
  • 5.­220
  • 5.­375
  • 5.­411
  • 5.­421
  • 5.­438
  • 5.­442-445
  • 5.­460
  • 5.­477
  • 5.­482
  • 5.­485-486
  • 5.­488
  • 5.­500
  • 6.­92
  • 6.­115
  • 6.­134
  • 6.­174-176
  • 6.­184
  • 6.­201
  • 6.­203-204
  • 6.­206-208
  • 6.­212
  • 6.­218
  • 7.­4
  • 7.­95
  • 7.­117
  • 7.­186
  • 7.­276
  • 7.­341
  • 7.­356
  • 7.­359
  • 7.­372
  • 8.­17
  • 8.­30
  • 8.­47
  • 8.­60
  • 8.­81
  • 8.­108
  • 8.­112-115
  • 8.­120-121
  • 8.­131
  • 8.­141
  • 8.­151
  • 8.­161
  • 8.­173
  • 8.­237
  • 8.­262
  • 8.­268
  • 8.­278-280
  • 8.­308
  • 8.­312
  • 8.­314-315
  • 8.­323
  • 8.­337
  • 8.­362-363
  • 8.­373-374
  • 8.­399
  • 9.­31
  • 10.­131
  • 10.­223-224
  • 10.­256
  • 10.­263
  • 11.­8
  • 11.­24
  • 11.­97-98
  • 11.­122
  • 11.­167
  • 12.­5
  • 12.­7
  • 12.­12
  • 12.­115
  • 12.­223
  • 12.­244
  • 12.­287-290
  • 12.­364
  • 12.­390
  • 12.­401
  • 12.­411
  • 12.­422
  • 12.­433
  • 12.­444
  • 12.­455
  • 12.­466
  • 12.­477
  • 12.­488
  • 12.­499
  • 12.­510
  • 12.­521
  • 12.­532
  • 12.­543
  • 12.­554
  • 12.­569
  • 12.­582
  • 12.­595-596
  • 12.­610
  • 12.­625
  • 12.­627
  • 12.­639
  • 12.­652
  • 12.­661
  • 13.­9
  • 13.­15
  • 13.­109
  • 13.­132
  • 13.­145
  • 13.­157
  • 13.­165
  • 13.­175
  • 13.­184
  • 13.­197
  • 13.­207
  • 13.­217
  • 13.­220
  • 13.­246
  • 13.­260
  • 13.­274
  • 13.­291
  • 13.­294
  • 13.­323
  • 14.­71
  • 14.­92
  • 14.­97-98
  • 14.­189
  • 14.­223
  • 14.­228-229
  • 14.­247-248
  • 15.­11
  • 15.­101
  • 15.­121
  • 15.­123-125
  • 15.­127-144
  • 16.­15
  • 16.­32
  • 16.­48
  • 16.­50
  • 16.­57
  • 16.­64
  • 16.­66-73
  • 16.­81
  • 16.­97
  • 16.­117
  • 16.­131
  • 16.­141
  • 16.­155
  • 16.­168
  • 16.­185
  • 16.­199
  • 16.­213
  • 16.­227
  • 16.­229
  • 16.­241-242
  • 16.­244-246
  • 16.­248
  • 16.­257
  • 17.­1-3
  • 17.­13
  • 17.­19
  • 17.­97
  • 17.­103
  • 18.­5
  • 18.­17
  • 18.­24
  • 18.­39-40
  • 18.­44
  • 18.­61
  • 19.­2
  • 19.­4
  • 19.­6
  • 19.­12-13
  • 19.­15
  • 19.­19
  • 21.­1-2
  • 21.­12-13
  • 21.­21
  • 21.­24-27
  • 21.­29
  • 21.­44
  • 21.­57-58
  • 22.­4-5
  • 22.­17
  • 22.­43
  • 22.­50
  • 22.­54
  • 22.­61
  • 22.­66
  • 23.­3
  • 23.­14
  • 23.­16
  • 23.­19
  • 23.­21
  • 23.­24
  • 23.­26
  • 23.­29
  • 23.­31
  • 23.­34
  • 23.­36
  • 23.­39
  • 23.­41
  • 23.­44
  • 23.­46
  • 23.­49
  • 23.­51
  • 23.­54
  • 23.­56
  • 23.­59
  • 23.­61
  • 23.­64
  • 23.­66
  • 23.­69
  • 23.­71
  • 23.­74
  • 23.­76
  • 23.­79
  • 23.­81
  • 23.­84
  • 23.­86
  • 23.­89
  • 23.­91
  • 23.­94
  • 23.­96
  • 23.­99
  • 23.­101
  • 23.­104
  • 23.­106
  • 23.­109
  • 23.­111
  • 23.­114
  • 23.­116
  • 23.­121
  • 23.­238
  • 23.­351
  • 23.­466-467
  • 23.­469-471
  • 24.­2
  • 24.­6-7
  • 24.­10
  • 24.­12
  • 24.­15
  • 24.­17-18
  • 24.­26-27
  • 24.­36
  • 24.­38
  • 24.­40
  • 24.­42
  • 24.­44-45
  • 24.­70
  • 24.­75
  • 25.­4
  • 25.­18
  • 25.­27
  • 25.­118
  • 25.­143
  • 25.­155
  • 25.­168
  • 25.­171-175
  • 25.­177-184
  • 25.­196
  • 25.­211
  • 25.­227
  • 25.­242
  • 25.­257
  • 25.­261-270
  • 26.­4
  • 26.­26
  • 26.­43
  • 26.­136
  • 26.­150
  • 26.­162
  • 26.­341
  • 26.­355
  • 26.­369
  • 26.­383
  • 26.­397
  • 26.­411
  • 26.­425
  • 26.­439
  • 26.­453
  • 26.­467
  • 26.­481
  • 26.­495
  • 26.­509
  • 26.­523
  • 26.­754-759
  • 27.­18
  • 27.­207-208
  • 27.­417-418
  • 27.­633-634
  • 27.­663
  • 27.­665
  • 27.­669-671
  • 27.­679
  • 28.­2
  • 28.­94
  • 28.­119
  • 28.­136
  • 28.­151
  • 28.­156
  • 28.­263
  • 28.­371
  • 28.­384
  • 28.­386-388
  • 28.­407
  • 28.­416
  • n.­827
g.­365

generosity

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

In the context‌ of the perfections, generosity is the first of the six perfections. It is also the first of the four attractive qualities of a bodhisattva.

Located in 48 passages in the translation:

  • 1.­22
  • 2.­71
  • 2.­97
  • 2.­103
  • 2.­173
  • 2.­536
  • 2.­618
  • 2.­634
  • 2.­645
  • 6.­111
  • 8.­77
  • 8.­174-179
  • 8.­181
  • 8.­188
  • 8.­195
  • 8.­202
  • 8.­209
  • 10.­18
  • 10.­65
  • 13.­298
  • 17.­89-90
  • 17.­95
  • 17.­101
  • 18.­24
  • 18.­26
  • 21.­3
  • 21.­9-11
  • 21.­48
  • 23.­139
  • 23.­142
  • 24.­1-3
  • 24.­70
  • 24.­77
  • 26.­7
  • n.­134
  • g.­352
  • g.­792
  • g.­905
g.­367

give rise to conceits

Wylie:
  • rlom sems su byed pa
Tibetan:
  • རློམ་སེམས་སུ་བྱེད་པ།
Sanskrit:
  • manyate

“Conceits” in most instances here has the meaning both of unjustified assumptions and fanciful imagination as well as of pride.

Located in 9 passages in the translation:

  • 8.­98
  • 8.­164
  • 8.­193
  • 8.­200
  • 8.­207
  • 8.­214
  • 8.­236
  • 10.­1
  • 27.­660
g.­368

glory of transcendental knowledge

Wylie:
  • ye shes dpal
Tibetan:
  • ཡེ་ཤེས་དཔལ།
Sanskrit:
  • jñānaketu

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­476
  • 11.­6
g.­369

god

Wylie:
  • lha
Tibetan:
  • ལྷ།
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 333 passages in the translation:

  • i.­3
  • i.­77
  • 1.­11-21
  • 1.­23-25
  • 1.­29-35
  • 2.­1
  • 2.­9
  • 2.­24
  • 2.­71
  • 2.­166-167
  • 2.­176-177
  • 2.­179
  • 2.­224
  • 2.­445-454
  • 2.­478
  • 2.­480
  • 2.­484
  • 2.­488-489
  • 2.­494
  • 2.­517
  • 2.­529-530
  • 2.­553-554
  • 2.­569-570
  • 2.­589
  • 2.­602
  • 2.­625
  • 2.­642-644
  • 2.­668-669
  • 3.­2-3
  • 8.­67-72
  • 8.­265
  • 8.­558
  • 9.­59
  • 9.­62-65
  • 9.­68
  • 10.­12
  • 10.­119
  • 11.­1
  • 11.­9-33
  • 11.­36
  • 13.­348
  • 14.­1-3
  • 14.­75
  • 14.­80
  • 14.­96
  • 14.­230-241
  • 14.­248-250
  • 15.­1-5
  • 15.­12-14
  • 15.­120
  • 16.­1-3
  • 16.­5-6
  • 16.­18-21
  • 16.­36
  • 16.­50
  • 16.­99-101
  • 16.­170
  • 16.­240
  • 16.­242-243
  • 16.­245-249
  • 16.­262
  • 16.­264-266
  • 16.­269-271
  • 16.­274-276
  • 17.­1-5
  • 17.­9
  • 17.­15
  • 17.­93
  • 18.­1
  • 18.­7-8
  • 18.­17
  • 18.­41-45
  • 19.­1
  • 19.­4-5
  • 19.­7-8
  • 20.­1-2
  • 20.­4-13
  • 21.­28
  • 21.­30
  • 21.­37
  • 21.­43
  • 21.­46-49
  • 21.­51-54
  • 21.­64
  • 22.­1
  • 22.­3-4
  • 22.­7
  • 22.­12-13
  • 22.­19
  • 22.­21
  • 22.­37
  • 22.­39
  • 22.­49
  • 22.­77
  • 23.­1
  • 23.­11
  • 23.­16
  • 23.­21
  • 23.­26
  • 23.­31
  • 23.­36
  • 23.­41
  • 23.­46
  • 23.­51
  • 23.­56
  • 23.­61
  • 23.­66
  • 23.­71
  • 23.­76
  • 23.­81
  • 23.­86
  • 23.­91
  • 23.­96
  • 23.­101
  • 23.­106
  • 23.­111
  • 23.­116
  • 23.­468
  • 23.­471
  • 24.­16-17
  • 24.­20
  • 24.­24
  • 24.­36
  • 24.­38
  • 24.­59-70
  • 25.­5-6
  • 25.­8
  • 25.­136
  • 27.­668-669
  • 28.­161-163
  • 28.­172
  • 28.­276-278
  • 28.­396-398
  • 28.­400
  • 28.­410
  • n.­89
  • n.­100
  • n.­148
  • n.­164
  • n.­231
  • n.­632
  • n.­634
  • g.­3
  • g.­4
  • g.­56
  • g.­57
  • g.­58
  • g.­71
  • g.­102
  • g.­104
  • g.­105
  • g.­119
  • g.­274
  • g.­312
  • g.­496
  • g.­572
  • g.­573
  • g.­617
  • g.­618
  • g.­619
  • g.­620
  • g.­674
  • g.­686
  • g.­732
  • g.­823
  • g.­824
  • g.­828
  • g.­832
  • g.­846
  • g.­895
  • g.­901
  • g.­935
  • g.­958
  • g.­959
  • g.­992
g.­372

grasping

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

Ninth of the twelve links of dependent origination.

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 299 passages in the translation:

  • 2.­170
  • 2.­230
  • 2.­243
  • 2.­251
  • 2.­268
  • 2.­292
  • 2.­307
  • 2.­317
  • 2.­327
  • 2.­337
  • 2.­347
  • 2.­357
  • 2.­366
  • 2.­377
  • 2.­388
  • 2.­400
  • 2.­411
  • 2.­422
  • 2.­603
  • 2.­617
  • 3.­370-374
  • 3.­635-639
  • 3.­655
  • 3.­657-658
  • 3.­748
  • 4.­5
  • 4.­34
  • 4.­42
  • 4.­48
  • 5.­53
  • 5.­65
  • 5.­188
  • 5.­190
  • 5.­199-200
  • 5.­331
  • 5.­407
  • 5.­418
  • 5.­424-425
  • 5.­435
  • 5.­442
  • 5.­445
  • 5.­457
  • 5.­474
  • 5.­481
  • 5.­483
  • 5.­486-487
  • 5.­496
  • 6.­51
  • 6.­110
  • 6.­130
  • 6.­146
  • 6.­180
  • 6.­198
  • 6.­204
  • 6.­206
  • 6.­208
  • 7.­54
  • 7.­113
  • 7.­186
  • 7.­337
  • 7.­352
  • 7.­368
  • 8.­13
  • 8.­26
  • 8.­43
  • 8.­56
  • 8.­113-115
  • 8.­120-121
  • 8.­127
  • 8.­137
  • 8.­147
  • 8.­157
  • 8.­258
  • 8.­319
  • 8.­333
  • 9.­34
  • 10.­47
  • 11.­20
  • 11.­89-90
  • 11.­118
  • 12.­7
  • 12.­74
  • 12.­182
  • 12.­240
  • 12.­257
  • 12.­326
  • 12.­386
  • 12.­397
  • 12.­407
  • 12.­418
  • 12.­429
  • 12.­440
  • 12.­451
  • 12.­462
  • 12.­473
  • 12.­484
  • 12.­495
  • 12.­506
  • 12.­517
  • 12.­528
  • 12.­539
  • 12.­550
  • 12.­565
  • 12.­578
  • 12.­591
  • 12.­596
  • 12.­606
  • 12.­621
  • 12.­626
  • 12.­635
  • 12.­648
  • 12.­657
  • 13.­5
  • 13.­68
  • 13.­129
  • 13.­141
  • 13.­154
  • 13.­162
  • 13.­172
  • 13.­180
  • 13.­193
  • 13.­203
  • 13.­213
  • 13.­220
  • 13.­242
  • 13.­256
  • 13.­270
  • 13.­287
  • 13.­294
  • 13.­337
  • 14.­53
  • 14.­65-66
  • 14.­88
  • 14.­97-98
  • 14.­148
  • 14.­228-229
  • 14.­244
  • 14.­248
  • 15.­7
  • 15.­67-73
  • 15.­124
  • 16.­12
  • 16.­28
  • 16.­44
  • 16.­50
  • 16.­53
  • 16.­60
  • 16.­66-67
  • 16.­69-73
  • 16.­77
  • 16.­93
  • 16.­113
  • 16.­127
  • 16.­137
  • 16.­151
  • 16.­164
  • 16.­181
  • 16.­195
  • 16.­209
  • 16.­223
  • 16.­229
  • 16.­241-242
  • 16.­248
  • 16.­253
  • 17.­11-13
  • 18.­5
  • 21.­12-13
  • 21.­17
  • 22.­61
  • 22.­66
  • 23.­197
  • 23.­310
  • 24.­40
  • 24.­42
  • 25.­14
  • 25.­23
  • 25.­78
  • 25.­143
  • 25.­151
  • 25.­164
  • 25.­171-175
  • 25.­177-184
  • 25.­192
  • 25.­207
  • 25.­223
  • 25.­238
  • 25.­253
  • 25.­261-270
  • 26.­39
  • 26.­95
  • 26.­150
  • 26.­158
  • 26.­214
  • 26.­281
  • 26.­295
  • 26.­309
  • 26.­323
  • 26.­337
  • 26.­351
  • 26.­365
  • 26.­379
  • 26.­393
  • 26.­407
  • 26.­421
  • 26.­435
  • 26.­449
  • 26.­463
  • 26.­477
  • 26.­491
  • 26.­505
  • 26.­519
  • 26.­526
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­125-126
  • 27.­335-336
  • 27.­551-552
  • 27.­660
  • 27.­663
  • 27.­670
  • 27.­679
  • 28.­2
  • 28.­53
  • 28.­114
  • 28.­131
  • 28.­146
  • 28.­156
  • 28.­222
  • 28.­330
  • 28.­384
  • 28.­386-388
  • n.­281
  • n.­424
  • n.­504
  • g.­310
  • g.­903
g.­376

great billionfold world system

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

A vast universe comprising one thousand millionfold world systems, i.e., one billion world systems according to traditional Indian cosmology. See also n.­231.

Located in 78 passages in the translation:

  • 1.­6-11
  • 1.­22-23
  • 1.­25-26
  • 1.­35-46
  • 1.­127
  • 2.­43-49
  • 2.­200-201
  • 2.­568
  • 2.­646
  • 2.­669
  • 8.­268-270
  • 8.­275
  • 10.­109
  • 14.­1
  • 18.­56
  • 18.­58
  • 19.­5
  • 20.­5
  • 20.­10-11
  • 21.­46
  • 21.­49
  • 22.­21
  • 22.­31
  • 23.­32
  • 23.­62
  • 23.­117
  • 23.­376
  • 23.­378
  • 23.­388
  • 23.­390
  • 23.­400
  • 23.­402
  • 23.­412
  • 23.­414
  • 23.­424
  • 23.­426
  • 23.­436
  • 23.­438
  • 23.­448
  • 23.­450
  • 23.­456-457
  • 23.­462-463
  • 24.­48
  • 24.­50
  • 24.­52
  • 24.­54
  • 24.­70
  • 28.­159
g.­377

great compassion

Wylie:
  • snying rje chen po
Tibetan:
  • སྙིང་རྗེ་ཆེན་པོ།
Sanskrit:
  • mahākaruṇā

First of the four immeasurable attitudes, called “great” in this context because a buddha’s immeasurable attitudes take as their object all beings.

Located in 467 passages in the translation:

  • 2.­14
  • 2.­186
  • 2.­215-218
  • 2.­223
  • 2.­225
  • 2.­254
  • 2.­274
  • 2.­298
  • 2.­311
  • 2.­321
  • 2.­331
  • 2.­341
  • 2.­351
  • 2.­361
  • 2.­370
  • 2.­381
  • 2.­392
  • 2.­404
  • 2.­415
  • 2.­426
  • 2.­436
  • 2.­476
  • 2.­486
  • 2.­500
  • 2.­547
  • 2.­552
  • 2.­562
  • 2.­595
  • 3.­119
  • 4.­15
  • 4.­34
  • 4.­45
  • 4.­51
  • 5.­145
  • 5.­188
  • 5.­224
  • 5.­382
  • 5.­412
  • 5.­421
  • 5.­438
  • 5.­442-445
  • 5.­477
  • 5.­482
  • 5.­485-486
  • 5.­488
  • 5.­501
  • 6.­99
  • 6.­117
  • 6.­135
  • 6.­151
  • 6.­174-176
  • 6.­184
  • 6.­202-204
  • 6.­206-208
  • 6.­212
  • 6.­219
  • 7.­4
  • 7.­103
  • 7.­117
  • 7.­186
  • 7.­283
  • 7.­341
  • 7.­356
  • 7.­372
  • 8.­18
  • 8.­31
  • 8.­48
  • 8.­61
  • 8.­86-87
  • 8.­90
  • 8.­108
  • 8.­112-115
  • 8.­120-121
  • 8.­132
  • 8.­142
  • 8.­152
  • 8.­162
  • 8.­173
  • 8.­231
  • 8.­237
  • 8.­254
  • 8.­263
  • 8.­268
  • 8.­278-280
  • 8.­308
  • 8.­312
  • 8.­314-315
  • 8.­323
  • 8.­337
  • 8.­364-365
  • 8.­373-374
  • 8.­399
  • 10.­3
  • 10.­32
  • 10.­89
  • 10.­130-131
  • 10.­226-228
  • 10.­256
  • 10.­264
  • 11.­8
  • 11.­25
  • 11.­99-100
  • 11.­122
  • 11.­175
  • 12.­5
  • 12.­7
  • 12.­13
  • 12.­122
  • 12.­230
  • 12.­245
  • 12.­294-295
  • 12.­372
  • 12.­390
  • 12.­401
  • 12.­411
  • 12.­422
  • 12.­433
  • 12.­444
  • 12.­455
  • 12.­466
  • 12.­477
  • 12.­488
  • 12.­499
  • 12.­510
  • 12.­521
  • 12.­532
  • 12.­543
  • 12.­554
  • 12.­569
  • 12.­582
  • 12.­595-596
  • 12.­610
  • 12.­625
  • 12.­627
  • 12.­639
  • 12.­652
  • 12.­661
  • 13.­9
  • 13.­16
  • 13.­117
  • 13.­132
  • 13.­145
  • 13.­157
  • 13.­166
  • 13.­175
  • 13.­184
  • 13.­198
  • 13.­207
  • 13.­217
  • 13.­220
  • 13.­246
  • 13.­260
  • 13.­274
  • 13.­294
  • 13.­323
  • 13.­326-327
  • 13.­341
  • 13.­343
  • 14.­71
  • 14.­92
  • 14.­97-98
  • 14.­197
  • 14.­214
  • 14.­223
  • 14.­228-229
  • 14.­247-248
  • 15.­11
  • 15.­109
  • 15.­121
  • 15.­123-125
  • 15.­127-144
  • 16.­15
  • 16.­32
  • 16.­48
  • 16.­50
  • 16.­57
  • 16.­64
  • 16.­66-73
  • 16.­81
  • 16.­97
  • 16.­118
  • 16.­131
  • 16.­142
  • 16.­155
  • 16.­168
  • 16.­185
  • 16.­199
  • 16.­213
  • 16.­227
  • 16.­229
  • 16.­241-242
  • 16.­244-246
  • 16.­248
  • 16.­258
  • 16.­265
  • 16.­270
  • 17.­1-3
  • 17.­7
  • 17.­13
  • 17.­19
  • 17.­83
  • 17.­98
  • 17.­104
  • 18.­5
  • 18.­17
  • 18.­24
  • 18.­39-40
  • 18.­44
  • 18.­61
  • 19.­2
  • 19.­4
  • 19.­6
  • 19.­12-13
  • 19.­15
  • 21.­1
  • 21.­12-13
  • 21.­22
  • 21.­25-27
  • 21.­29
  • 21.­44
  • 21.­57-58
  • 22.­4-5
  • 22.­17
  • 22.­29
  • 22.­43
  • 22.­50
  • 22.­54
  • 22.­61
  • 22.­66
  • 22.­72
  • 23.­3
  • 23.­14
  • 23.­16
  • 23.­19
  • 23.­21
  • 23.­24
  • 23.­26
  • 23.­29
  • 23.­31
  • 23.­34
  • 23.­36
  • 23.­39
  • 23.­41
  • 23.­44
  • 23.­46
  • 23.­49
  • 23.­51
  • 23.­54
  • 23.­56
  • 23.­59
  • 23.­61
  • 23.­64
  • 23.­66
  • 23.­69
  • 23.­71
  • 23.­74
  • 23.­76
  • 23.­79
  • 23.­81
  • 23.­84
  • 23.­86
  • 23.­89
  • 23.­91
  • 23.­94
  • 23.­96
  • 23.­99
  • 23.­101
  • 23.­104
  • 23.­106
  • 23.­109
  • 23.­111
  • 23.­114
  • 23.­116
  • 23.­121
  • 23.­245
  • 23.­358
  • 23.­464
  • 23.­466-467
  • 23.­471
  • 24.­3
  • 24.­12
  • 24.­15
  • 24.­17-18
  • 24.­26-27
  • 24.­36
  • 24.­38
  • 24.­40
  • 24.­42
  • 24.­44-45
  • 24.­70
  • 24.­75
  • 25.­18
  • 25.­27
  • 25.­125
  • 25.­143
  • 25.­155
  • 25.­168
  • 25.­171-175
  • 25.­177-184
  • 25.­197
  • 25.­213
  • 25.­228
  • 25.­243
  • 25.­259
  • 25.­261-270
  • 26.­4
  • 26.­26
  • 26.­44
  • 26.­143
  • 26.­150
  • 26.­163
  • 26.­265
  • 26.­286
  • 26.­300
  • 26.­314
  • 26.­328
  • 26.­342
  • 26.­356
  • 26.­370
  • 26.­384
  • 26.­398
  • 26.­412
  • 26.­426
  • 26.­440
  • 26.­454
  • 26.­468
  • 26.­482
  • 26.­496
  • 26.­510
  • 26.­524
  • 26.­530
  • 26.­802-807
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­223-224
  • 27.­433-434
  • 27.­663
  • 27.­665
  • 27.­669-671
  • 27.­679
  • 28.­2
  • 28.­102
  • 28.­120
  • 28.­137
  • 28.­152
  • 28.­156
  • 28.­271
  • 28.­378
  • 28.­384
  • 28.­386-388
  • 28.­399
  • 28.­407
  • 28.­416
  • n.­349
  • n.­595
  • n.­660
  • n.­771
  • g.­834
  • g.­911
g.­380

great loving kindness

Wylie:
  • byams pa chen po
Tibetan:
  • བྱམས་པ་ཆེན་པོ།
Sanskrit:
  • mahāmaitrī

Second of the four immeasurable attitudes, called “great” in this context because a buddha’s immeasurable attitudes take as their object all beings.

Located in 295 passages in the translation:

  • 2.­14
  • 2.­215-218
  • 2.­223
  • 2.­225
  • 2.­254
  • 2.­274
  • 2.­298
  • 2.­311
  • 2.­321
  • 2.­331
  • 2.­341
  • 2.­351
  • 2.­361
  • 2.­370
  • 2.­381
  • 2.­392
  • 2.­404
  • 2.­415
  • 2.­426
  • 2.­436
  • 2.­476
  • 2.­500
  • 2.­552
  • 2.­562
  • 2.­595
  • 3.­119
  • 4.­15
  • 4.­34
  • 5.­188
  • 5.­224
  • 5.­477
  • 5.­482
  • 5.­485-486
  • 5.­488
  • 5.­501
  • 6.­151
  • 6.­174-176
  • 6.­184
  • 6.­207-208
  • 7.­4
  • 7.­102
  • 7.­117
  • 7.­186
  • 7.­372
  • 8.­18
  • 8.­48
  • 8.­86-87
  • 8.­90
  • 8.­108
  • 8.­112-115
  • 8.­120-121
  • 8.­132
  • 8.­142
  • 8.­152
  • 8.­162
  • 8.­237
  • 8.­399
  • 10.­264
  • 11.­174
  • 12.­5
  • 12.­293-295
  • 12.­371
  • 12.­390
  • 12.­401
  • 12.­411
  • 12.­422
  • 12.­433
  • 12.­444
  • 12.­455
  • 12.­466
  • 12.­477
  • 12.­488
  • 12.­499
  • 12.­510
  • 12.­521
  • 12.­532
  • 12.­543
  • 12.­554
  • 12.­569
  • 12.­582
  • 12.­595-596
  • 12.­610
  • 12.­625
  • 12.­627
  • 12.­639
  • 12.­652
  • 13.­9
  • 13.­16
  • 13.­116
  • 13.­132
  • 13.­145
  • 13.­157
  • 13.­166
  • 13.­175
  • 13.­198
  • 13.­207
  • 13.­217
  • 13.­220
  • 13.­246
  • 13.­260
  • 13.­274
  • 13.­291
  • 13.­294
  • 13.­323
  • 13.­341
  • 14.­71
  • 14.­92
  • 14.­97-98
  • 14.­196
  • 14.­214
  • 14.­223
  • 14.­228-229
  • 14.­247-248
  • 15.­11
  • 15.­108
  • 15.­121
  • 15.­123-125
  • 15.­127-133
  • 15.­135-144
  • 16.­15
  • 16.­32
  • 16.­48
  • 16.­50
  • 16.­57
  • 16.­64
  • 16.­66-73
  • 16.­81
  • 16.­97
  • 16.­118
  • 16.­131
  • 16.­142
  • 16.­155
  • 16.­168
  • 16.­185
  • 16.­199
  • 16.­213
  • 16.­227
  • 16.­229
  • 16.­241-242
  • 16.­244-246
  • 16.­248
  • 16.­258
  • 16.­265
  • 16.­270
  • 17.­1-2
  • 17.­7
  • 17.­13
  • 17.­19
  • 17.­82
  • 17.­104
  • 18.­5
  • 18.­17
  • 18.­24
  • 18.­39-40
  • 18.­44
  • 18.­61
  • 19.­2
  • 19.­4
  • 19.­6
  • 19.­12
  • 21.­57-58
  • 22.­29
  • 22.­66
  • 23.­3
  • 23.­14
  • 23.­19
  • 23.­24
  • 23.­29
  • 23.­34
  • 23.­39
  • 23.­44
  • 23.­49
  • 23.­54
  • 23.­59
  • 23.­64
  • 23.­69
  • 23.­74
  • 23.­79
  • 23.­84
  • 23.­89
  • 23.­94
  • 23.­99
  • 23.­104
  • 23.­109
  • 23.­114
  • 23.­466-467
  • 24.­26
  • 24.­70
  • 26.­26
  • 26.­44
  • 26.­163
  • 26.­264
  • 26.­286
  • 26.­300
  • 26.­314
  • 26.­328
  • 26.­342
  • 26.­356
  • 26.­370
  • 26.­384
  • 26.­398
  • 26.­412
  • 26.­426
  • 26.­440
  • 26.­454
  • 26.­468
  • 26.­482
  • 26.­496
  • 26.­510
  • 26.­524
  • 26.­530
  • 26.­796-801
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­221-222
  • 27.­431-432
  • 27.­663
  • 27.­665
  • 27.­669-671
  • 27.­679
  • 28.­2
  • 28.­101
  • 28.­120
  • 28.­137
  • 28.­152
  • 28.­156
  • 28.­270
  • 28.­399
  • 28.­407
  • 28.­416
  • n.­340
  • n.­352
  • n.­411
  • n.­595
  • g.­834
  • g.­911
g.­381

great ornament

Wylie:
  • rgyan chen po
Tibetan:
  • རྒྱན་ཆེན་པོ།
Sanskrit:
  • mahāvyūha

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­549
  • 11.­6
g.­382

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 215 passages in the translation:

  • i.­71
  • i.­76
  • 2.­31
  • 2.­70
  • 2.­186
  • 2.­496
  • 8.­166
  • 8.­219
  • 8.­227
  • 8.­236-237
  • 8.­243-250
  • 8.­254
  • 8.­264
  • 8.­266
  • 8.­268
  • 8.­376-378
  • 8.­385
  • 8.­406-407
  • 8.­569
  • 9.­1
  • 9.­23-32
  • 9.­35-36
  • 9.­39-40
  • 9.­43-45
  • 9.­51
  • 9.­61-62
  • 9.­66-70
  • 9.­75
  • 10.­1
  • 10.­16
  • 10.­131-132
  • 10.­185-187
  • 10.­190
  • 10.­193
  • 10.­196
  • 10.­199
  • 10.­202
  • 10.­205
  • 10.­208
  • 10.­211
  • 10.­214
  • 10.­217
  • 10.­220
  • 10.­223
  • 10.­226
  • 10.­229
  • 10.­232
  • 10.­235
  • 10.­238
  • 10.­241
  • 10.­244
  • 10.­247
  • 10.­250
  • 10.­286
  • 11.­1-32
  • 11.­38-66
  • 11.­68-110
  • 11.­129
  • 11.­179-180
  • 12.­1-3
  • 12.­7-14
  • 19.­2
  • 19.­15
  • 23.­471
  • 24.­4
  • n.­534
  • n.­576
  • n.­590
  • g.­525
  • g.­685
  • g.­905
  • g.­938
g.­383

gross mental excitement

Wylie:
  • rgod pa
Tibetan:
  • རྒོད་པ།
Sanskrit:
  • auddhatya

Fifth of the five fetters associated with the superior.

Located in 4 passages in the translation:

  • 2.­578
  • 2.­582
  • 2.­586
  • g.­317
g.­385

gustatory consciousness

Wylie:
  • lce’i rnam par shes pa
Tibetan:
  • ལྕེའི་རྣམ་པར་ཤེས་པ།
Sanskrit:
  • —

Located in 333 passages in the translation:

  • 2.­264
  • 2.­304
  • 2.­314
  • 2.­324
  • 2.­334
  • 2.­344
  • 2.­354
  • 2.­363
  • 2.­374
  • 2.­385
  • 2.­397
  • 2.­408
  • 2.­419
  • 3.­91
  • 3.­93
  • 3.­114
  • 4.­3
  • 4.­34
  • 5.­24
  • 5.­188
  • 5.­190
  • 5.­195
  • 5.­298
  • 5.­403
  • 5.­416
  • 5.­431
  • 5.­442
  • 5.­445
  • 5.­453
  • 5.­470
  • 5.­481
  • 5.­483
  • 5.­486-487
  • 5.­493
  • 6.­22
  • 6.­106
  • 6.­178
  • 6.­193
  • 6.­204
  • 6.­206
  • 7.­25
  • 7.­109
  • 7.­186
  • 7.­216-224
  • 7.­308
  • 7.­349
  • 7.­364
  • 8.­9
  • 8.­22
  • 8.­39
  • 8.­52
  • 8.­113-115
  • 8.­120-121
  • 8.­125
  • 8.­135
  • 8.­145
  • 8.­155
  • 8.­256
  • 8.­317
  • 8.­329
  • 8.­398
  • 10.­143-145
  • 10.­202-204
  • 11.­16
  • 11.­81-82
  • 11.­114
  • 12.­7
  • 12.­45
  • 12.­153
  • 12.­236
  • 12.­253
  • 12.­322
  • 12.­382
  • 12.­395
  • 12.­405
  • 12.­416
  • 12.­427
  • 12.­438
  • 12.­460
  • 12.­471
  • 12.­482
  • 12.­493
  • 12.­504
  • 12.­515
  • 12.­526
  • 12.­537
  • 12.­548
  • 12.­561
  • 12.­574
  • 12.­587
  • 12.­596
  • 12.­602
  • 12.­617
  • 12.­626
  • 12.­631
  • 12.­644
  • 12.­655
  • 13.­3
  • 13.­39
  • 13.­125
  • 13.­137
  • 13.­150
  • 13.­160
  • 13.­170
  • 13.­178
  • 13.­189
  • 13.­201
  • 13.­211
  • 13.­220
  • 13.­238
  • 13.­252
  • 13.­268
  • 13.­283
  • 13.­294
  • 13.­333
  • 14.­24
  • 14.­84
  • 14.­97-98
  • 14.­119
  • 14.­228-229
  • 14.­242
  • 14.­248
  • 15.­5
  • 15.­39-45
  • 15.­124
  • 16.­10
  • 16.­24
  • 16.­40
  • 16.­50-51
  • 16.­58
  • 16.­66-67
  • 16.­69-73
  • 16.­75
  • 16.­89
  • 16.­109
  • 16.­123
  • 16.­135
  • 16.­147
  • 16.­160
  • 16.­177
  • 16.­191
  • 16.­205
  • 16.­219
  • 16.­229
  • 16.­241-242
  • 16.­248
  • 16.­251
  • 18.­5
  • 21.­12-13
  • 21.­15
  • 22.­61
  • 22.­66
  • 23.­168
  • 23.­281
  • 24.­40
  • 24.­42
  • 25.­12
  • 25.­21
  • 25.­49
  • 25.­143
  • 25.­147
  • 25.­160
  • 25.­171-175
  • 25.­177-184
  • 25.­188
  • 25.­203
  • 25.­219
  • 25.­234
  • 25.­249
  • 25.­261-270
  • 26.­35
  • 26.­66
  • 26.­150
  • 26.­154
  • 26.­185
  • 26.­277
  • 26.­291
  • 26.­305
  • 26.­319
  • 26.­333
  • 26.­347
  • 26.­361
  • 26.­375
  • 26.­389
  • 26.­403
  • 26.­417
  • 26.­431
  • 26.­445
  • 26.­459
  • 26.­473
  • 26.­487
  • 26.­501
  • 26.­515
  • 26.­535
  • 26.­541
  • 26.­547
  • 26.­553
  • 26.­559
  • 26.­565
  • 26.­571
  • 26.­577
  • 26.­583
  • 26.­589
  • 26.­595
  • 26.­601
  • 26.­607
  • 26.­613
  • 26.­619
  • 26.­625
  • 26.­631
  • 26.­637
  • 26.­643
  • 26.­649
  • 26.­655
  • 26.­661
  • 26.­667
  • 26.­673
  • 26.­679
  • 26.­685
  • 26.­691
  • 26.­697
  • 26.­703
  • 26.­709
  • 26.­715
  • 26.­721
  • 26.­727
  • 26.­733
  • 26.­739
  • 26.­745
  • 26.­751
  • 26.­757
  • 26.­763
  • 26.­769
  • 26.­775
  • 26.­781
  • 26.­787
  • 26.­793
  • 26.­799
  • 26.­805
  • 26.­811
  • 26.­817
  • 26.­823
  • 26.­829
  • 26.­835
  • 26.­841
  • 26.­847
  • 26.­853
  • 26.­859
  • 26.­865
  • 26.­871
  • 26.­877
  • 26.­883
  • 26.­889
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­67-68
  • 27.­277-278
  • 27.­493-494
  • 27.­663
  • 27.­670
  • 27.­679
  • 28.­2
  • 28.­24
  • 28.­110
  • 28.­127
  • 28.­142
  • 28.­156
  • 28.­193
  • 28.­301
  • 28.­384
  • 28.­386-388
g.­387

Haribhadra

Wylie:
  • seng ge bzang po
Tibetan:
  • སེང་གེ་བཟང་པོ།
Sanskrit:
  • haribhadra

Indian exegete of the Prajñāpāramitā and its commentary, the Abhisamayālaṃkāra (fl. late eighth century).

Located in 7 passages in the translation:

  • i.­64
  • n.­164
  • n.­222-223
  • n.­227
  • n.­726
  • n.­794
g.­388

harsh words

Wylie:
  • zhe gcod pa
  • zhe gcod pa’i tshig
  • tshig rtsub po
Tibetan:
  • ཞེ་གཅོད་པ།
  • ཞེ་གཅོད་པའི་ཚིག
  • ཚིག་རྩུབ་པོ།
Sanskrit:
  • pāruṣya
  • pāruṣavacana

Sixth of the ten nonvirtuous actions. Also rendered as “verbal abuse.”

Located in 2 passages in the translation:

  • 9.­74
  • g.­940
g.­389

hatred

Wylie:
  • zhe sdang
Tibetan:
  • ཞེ་སྡང་།
Sanskrit:
  • dveśa

Second of the five fetters associated with the inferior; one of the three poisons (dug gsum) that, along with attachment and delusion, perpetuate the sufferings of saṃsāra. Its subtle manifestation is aversion, and its coarse manifestations are hatred and fear.

Located in 61 passages in the translation:

  • 2.­603
  • 3.­748
  • 4.­6
  • 4.­36
  • 5.­70
  • 5.­504
  • 6.­208
  • 8.­88
  • 9.­33
  • 10.­6
  • 10.­62
  • 11.­131
  • 13.­221
  • 14.­219
  • 17.­11
  • 18.­2
  • 18.­21-22
  • 18.­25-28
  • 20.­4
  • 26.­28
  • 26.­456-469
  • 26.­498-511
  • n.­101
  • n.­131
  • n.­134
  • n.­555
  • n.­824
  • g.­176
  • g.­316
  • g.­463
  • g.­910
g.­390

heroic valor

Wylie:
  • dpa’ bar ’gro ba
Tibetan:
  • དཔའ་བར་འགྲོ་བ།
Sanskrit:
  • śūraṅgama

The first meditative stability in chapters 6 and 8, also mentioned in other chapters.

Located in 6 passages in the translation:

  • 4.­17
  • 6.­162
  • 8.­109
  • 8.­407-408
  • 11.­6
g.­393

I claim to have attained perfectly complete buddhahood

Wylie:
  • bdag gis yang dag par rdzogs par sangs rgyas so
Tibetan:
  • བདག་གིས་ཡང་དག་པར་རྫོགས་པར་སངས་རྒྱས་སོ།
Sanskrit:
  • samyaksaṃbuddhasya me pratijānata

First of the Buddha’s four fearlessnesses.

Located in 2 passages in the translation:

  • 9.­62
  • g.­338
g.­394

ignorance

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

First of the twelve links of dependent origination; first of the four torrents; third of the five fetters associated with the superior.

Located in 296 passages in the translation:

  • 2.­230
  • 2.­243
  • 2.­251
  • 2.­268
  • 2.­291
  • 2.­307
  • 2.­317
  • 2.­327
  • 2.­337
  • 2.­347
  • 2.­357
  • 2.­366
  • 2.­377
  • 2.­388
  • 2.­400
  • 2.­411
  • 2.­422
  • 2.­578
  • 2.­582
  • 2.­586
  • 3.­330-334
  • 3.­595-599
  • 3.­655
  • 3.­657-658
  • 3.­748
  • 4.­5
  • 4.­34
  • 4.­42
  • 4.­48
  • 5.­45
  • 5.­57
  • 5.­188
  • 5.­190
  • 5.­199-200
  • 5.­323
  • 5.­407
  • 5.­418
  • 5.­435
  • 5.­442
  • 5.­445
  • 5.­457
  • 5.­474
  • 5.­481
  • 5.­483
  • 5.­486-487
  • 5.­496
  • 6.­43
  • 6.­110
  • 6.­130
  • 6.­146
  • 6.­180
  • 6.­198
  • 6.­204
  • 6.­206
  • 6.­208
  • 7.­46
  • 7.­113
  • 7.­186
  • 7.­329
  • 7.­352
  • 7.­368
  • 8.­13
  • 8.­26
  • 8.­43
  • 8.­56
  • 8.­113-115
  • 8.­120-121
  • 8.­127
  • 8.­137
  • 8.­147
  • 8.­157
  • 8.­258
  • 8.­319
  • 8.­333
  • 8.­470
  • 8.­473
  • 9.­34
  • 11.­20
  • 11.­89-90
  • 11.­118
  • 12.­7
  • 12.­66
  • 12.­174
  • 12.­240
  • 12.­257
  • 12.­326
  • 12.­386
  • 12.­397
  • 12.­407
  • 12.­418
  • 12.­429
  • 12.­440
  • 12.­451
  • 12.­462
  • 12.­473
  • 12.­484
  • 12.­495
  • 12.­506
  • 12.­517
  • 12.­528
  • 12.­539
  • 12.­550
  • 12.­565
  • 12.­578
  • 12.­591
  • 12.­596
  • 12.­606
  • 12.­621
  • 12.­626
  • 12.­635
  • 12.­648
  • 12.­657
  • 13.­5
  • 13.­60
  • 13.­129
  • 13.­141
  • 13.­154
  • 13.­162
  • 13.­172
  • 13.­180
  • 13.­193
  • 13.­203
  • 13.­213
  • 13.­220
  • 13.­242
  • 13.­256
  • 13.­270
  • 13.­287
  • 13.­294
  • 13.­337
  • 14.­45
  • 14.­57-58
  • 14.­88
  • 14.­97-98
  • 14.­140
  • 14.­228-229
  • 14.­244
  • 14.­248
  • 15.­7
  • 15.­67-73
  • 15.­124
  • 16.­12
  • 16.­28
  • 16.­44
  • 16.­50
  • 16.­53
  • 16.­60
  • 16.­66-67
  • 16.­69-73
  • 16.­77
  • 16.­93
  • 16.­113
  • 16.­127
  • 16.­137
  • 16.­151
  • 16.­164
  • 16.­181
  • 16.­195
  • 16.­209
  • 16.­223
  • 16.­229
  • 16.­241-242
  • 16.­248
  • 16.­253
  • 17.­11
  • 18.­5
  • 21.­12-13
  • 21.­17
  • 22.­61
  • 22.­66
  • 23.­189
  • 23.­302
  • 24.­40
  • 24.­42
  • 25.­14
  • 25.­23
  • 25.­70
  • 25.­143
  • 25.­151
  • 25.­164
  • 25.­171-175
  • 25.­177-184
  • 25.­192
  • 25.­207
  • 25.­223
  • 25.­238
  • 25.­253
  • 25.­261-270
  • 26.­39
  • 26.­87
  • 26.­150
  • 26.­158
  • 26.­206
  • 26.­281
  • 26.­295
  • 26.­309
  • 26.­323
  • 26.­337
  • 26.­351
  • 26.­365
  • 26.­379
  • 26.­393
  • 26.­407
  • 26.­421
  • 26.­435
  • 26.­449
  • 26.­463
  • 26.­477
  • 26.­491
  • 26.­505
  • 26.­519
  • 26.­526
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­109-110
  • 27.­319-320
  • 27.­535-536
  • 27.­663
  • 27.­670
  • 27.­679
  • 28.­2
  • 28.­45
  • 28.­114
  • 28.­131
  • 28.­146
  • 28.­156
  • 28.­214
  • 28.­322
  • 28.­384
  • 28.­386-388
  • n.­339
  • g.­174
  • g.­317
  • g.­350
  • g.­463
  • g.­903
g.­395

illuminating

Wylie:
  • snang ba byed pa
Tibetan:
  • སྣང་བ་བྱེད་པ།
Sanskrit:
  • ālokakara

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­474
  • 11.­6
g.­396

illumination

Wylie:
  • rnam par snang ba
Tibetan:
  • རྣམ་པར་སྣང་བ།
Sanskrit:
  • vairocana

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­448
  • 11.­6
g.­397

illuminator

Wylie:
  • ’od byed pa
Tibetan:
  • འོད་བྱེད་པ།
Sanskrit:
  • prabhākara

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­455
  • 11.­6
g.­398

illuminator in all respects

Wylie:
  • rnam pa thams cad du ’od byed pa
Tibetan:
  • རྣམ་པ་ཐམས་ཅད་དུ་འོད་བྱེད་པ།
Sanskrit:
  • sarva­loka­prabhākara

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­550
  • 11.­6
g.­399

illusion

Wylie:
  • sgyu ma
Tibetan:
  • སྒྱུ་མ།
Sanskrit:
  • māyā

Located in 261 passages in the translation:

  • 1.­2
  • 2.­186
  • 2.­192-193
  • 3.­67
  • 5.­148
  • 5.­189
  • 7.­5-120
  • 7.­131-132
  • 7.­144
  • 8.­3
  • 8.­179
  • 8.­186
  • 8.­193
  • 8.­200
  • 8.­207
  • 8.­214
  • 8.­331
  • 8.­344
  • 10.­11
  • 10.­114
  • 10.­152-154
  • 10.­211-213
  • 15.­2-14
  • 28.­172-275
  • n.­169
g.­400

immaculate moon

Wylie:
  • zla ba dri ma med pa
Tibetan:
  • ཟླ་བ་དྲི་མ་མེད་པ།
Sanskrit:
  • candravimala

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­469
  • 11.­6
g.­402

immeasurable attitudes

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

See “four immeasurable attitudes.”

Located in 394 passages in the translation:

  • 2.­254
  • 2.­272
  • 2.­297
  • 2.­311
  • 2.­321
  • 2.­331
  • 2.­341
  • 2.­351
  • 2.­361
  • 2.­370
  • 2.­381
  • 2.­392
  • 2.­404
  • 2.­415
  • 2.­426
  • 2.­435
  • 2.­504-506
  • 2.­561
  • 3.­108
  • 3.­119
  • 4.­34
  • 4.­45
  • 4.­51
  • 5.­188
  • 5.­216
  • 5.­371
  • 5.­411
  • 5.­421
  • 5.­438
  • 5.­442
  • 5.­444-445
  • 5.­460
  • 5.­477
  • 5.­482
  • 5.­485-486
  • 5.­488
  • 5.­500
  • 6.­88
  • 6.­114
  • 6.­134
  • 6.­150
  • 6.­174-176
  • 6.­184
  • 6.­201
  • 6.­203-204
  • 6.­206-208
  • 6.­212
  • 6.­218
  • 7.­4
  • 7.­91
  • 7.­117
  • 7.­186
  • 7.­272
  • 7.­341
  • 7.­356
  • 7.­359
  • 7.­372
  • 8.­17
  • 8.­30
  • 8.­47
  • 8.­60
  • 8.­108
  • 8.­112-115
  • 8.­120-121
  • 8.­131
  • 8.­141
  • 8.­151
  • 8.­161
  • 8.­172
  • 8.­216-217
  • 8.­221-226
  • 8.­231-234
  • 8.­236-243
  • 8.­262
  • 8.­268
  • 8.­323
  • 8.­337
  • 8.­362-363
  • 8.­373-374
  • 8.­399
  • 10.­131
  • 10.­164-166
  • 10.­223-225
  • 10.­227
  • 10.­256
  • 10.­263
  • 11.­24
  • 11.­97-98
  • 11.­122
  • 11.­163
  • 12.­7
  • 12.­12
  • 12.­111
  • 12.­219
  • 12.­244
  • 12.­283-290
  • 12.­360
  • 12.­390
  • 12.­401
  • 12.­411
  • 12.­422
  • 12.­433
  • 12.­444
  • 12.­455
  • 12.­466
  • 12.­477
  • 12.­488
  • 12.­499
  • 12.­510
  • 12.­521
  • 12.­532
  • 12.­543
  • 12.­554
  • 12.­569
  • 12.­582
  • 12.­595-596
  • 12.­610
  • 12.­625
  • 12.­627
  • 12.­639
  • 12.­652
  • 12.­661
  • 13.­9
  • 13.­15
  • 13.­105
  • 13.­132
  • 13.­145
  • 13.­157
  • 13.­165
  • 13.­175
  • 13.­184
  • 13.­197
  • 13.­207
  • 13.­220
  • 13.­246
  • 13.­260
  • 13.­274
  • 13.­291
  • 13.­294
  • 13.­341
  • 14.­92
  • 14.­97-98
  • 14.­185
  • 14.­223
  • 14.­228-229
  • 14.­247-248
  • 15.­11
  • 15.­97
  • 15.­124
  • 16.­15
  • 16.­31
  • 16.­48
  • 16.­50
  • 16.­57
  • 16.­64
  • 16.­66-73
  • 16.­81
  • 16.­97
  • 16.­117
  • 16.­131
  • 16.­141
  • 16.­155
  • 16.­168
  • 16.­185
  • 16.­227
  • 16.­229
  • 16.­241-242
  • 16.­244-246
  • 16.­248
  • 16.­257
  • 17.­2-3
  • 17.­13
  • 17.­19
  • 17.­97
  • 17.­103
  • 18.­5
  • 18.­24
  • 18.­40
  • 18.­44
  • 19.­2
  • 19.­4
  • 19.­6
  • 19.­14
  • 19.­19
  • 21.­1
  • 21.­12-13
  • 21.­21
  • 21.­25
  • 21.­57
  • 22.­4-5
  • 22.­17
  • 22.­43
  • 22.­61
  • 23.­16
  • 23.­21
  • 23.­26
  • 23.­31
  • 23.­36
  • 23.­41
  • 23.­46
  • 23.­51
  • 23.­56
  • 23.­61
  • 23.­66
  • 23.­71
  • 23.­76
  • 23.­81
  • 23.­86
  • 23.­91
  • 23.­96
  • 23.­101
  • 23.­106
  • 23.­111
  • 23.­116
  • 23.­121
  • 23.­234
  • 23.­347
  • 23.­466-467
  • 23.­469-471
  • 24.­6-7
  • 24.­10
  • 24.­12
  • 24.­15
  • 24.­17
  • 24.­26-27
  • 24.­40
  • 24.­42
  • 24.­44-45
  • 24.­70
  • 25.­18
  • 25.­27
  • 25.­114
  • 25.­168
  • 25.­171-175
  • 25.­177-184
  • 25.­196
  • 25.­211
  • 25.­227
  • 25.­242
  • 25.­256
  • 25.­261-270
  • 26.­4
  • 26.­43
  • 26.­132
  • 26.­150
  • 26.­162
  • 26.­285
  • 26.­299
  • 26.­313
  • 26.­327
  • 26.­341
  • 26.­355
  • 26.­369
  • 26.­383
  • 26.­397
  • 26.­411
  • 26.­425
  • 26.­439
  • 26.­453
  • 26.­467
  • 26.­481
  • 26.­495
  • 26.­509
  • 26.­523
  • 26.­530
  • 26.­730-735
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­199-200
  • 27.­409-410
  • 27.­625-626
  • 27.­663
  • 27.­665
  • 27.­669-671
  • 27.­679
  • 28.­2
  • 28.­90
  • 28.­118
  • 28.­135
  • 28.­150
  • 28.­156
  • 28.­259
  • 28.­367
  • 28.­384
  • 28.­386-388
  • 28.­407
  • 28.­416
  • g.­342
  • g.­377
  • g.­378
  • g.­379
  • g.­380
g.­403

imperishable

Wylie:
  • ’jig pa med pa
Tibetan:
  • འཇིག་པ་མེད་པ།
Sanskrit:
  • vivṛta

A meditative stability. See also n.­316.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­467
  • 11.­6
g.­404

incinerating all afflicted mental states

Wylie:
  • nyon mongs pa thams cad sreg pa
Tibetan:
  • ཉོན་མོངས་པ་ཐམས་ཅད་སྲེག་པ།
Sanskrit:
  • —

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­559
  • 11.­6
g.­407

individual

Wylie:
  • skyes bu
Tibetan:
  • སྐྱེས་བུ།
Sanskrit:
  • puruṣa
  • jantu
  • prajā

Located in 177 passages in the translation:

  • 2.­196
  • 2.­472
  • 3.­12
  • 3.­748
  • 5.­78
  • 6.­177
  • 8.­62
  • 8.­112
  • 8.­330
  • 10.­8
  • 10.­66
  • 10.­252
  • 11.­73-108
  • 12.­377-378
  • 15.­124
  • 17.­11
  • 18.­5
  • 22.­61
  • 26.­165-273
  • 26.­330-343
g.­408

individual enlightenment

Wylie:
  • rang byang chub
Tibetan:
  • རང་བྱང་ཆུབ།
Sanskrit:
  • pratyekabodhi

The enlightenment of a pratyekabuddha.

Located in 245 passages in the translation:

  • 2.­60-69
  • 2.­75
  • 2.­162
  • 2.­245
  • 2.­255
  • 2.­275
  • 2.­312
  • 2.­322
  • 2.­332
  • 2.­342
  • 2.­352
  • 2.­382
  • 2.­393
  • 2.­405
  • 2.­416
  • 2.­427
  • 2.­506
  • 2.­552
  • 2.­563
  • 4.­45
  • 4.­51
  • 5.­388
  • 5.­413
  • 5.­439
  • 5.­442
  • 5.­445
  • 5.­478
  • 5.­482
  • 5.­485-486
  • 5.­488
  • 5.­502
  • 6.­206
  • 6.­208
  • 7.­118
  • 8.­309
  • 8.­313-315
  • 10.­176-178
  • 10.­235-237
  • 10.­257
  • 10.­266
  • 13.­167
  • 13.­199
  • 13.­220-222
  • 13.­247
  • 13.­261
  • 13.­275
  • 13.­292
  • 14.­95
  • 14.­97-98
  • 14.­203
  • 14.­206-207
  • 14.­248-249
  • 15.­12
  • 15.­115
  • 16.­16
  • 16.­33
  • 16.­49
  • 16.­67-73
  • 16.­171
  • 16.­173
  • 16.­229
  • 16.­241-242
  • 16.­245
  • 16.­267
  • 16.­272
  • 17.­2-3
  • 17.­7
  • 18.­5
  • 18.­8
  • 18.­21-23
  • 18.­25-28
  • 19.­6
  • 19.­12-13
  • 21.­12-13
  • 21.­23
  • 22.­4-5
  • 22.­57
  • 22.­61
  • 22.­66
  • 22.­75
  • 22.­79
  • 23.­2
  • 23.­5
  • 23.­10
  • 23.­13
  • 23.­16
  • 23.­18
  • 23.­21
  • 23.­23
  • 23.­26
  • 23.­28
  • 23.­31
  • 23.­33
  • 23.­36
  • 23.­38
  • 23.­41
  • 23.­43
  • 23.­46
  • 23.­48
  • 23.­51
  • 23.­53
  • 23.­56
  • 23.­58
  • 23.­61
  • 23.­63
  • 23.­66
  • 23.­68
  • 23.­71
  • 23.­73
  • 23.­76
  • 23.­78
  • 23.­81
  • 23.­83
  • 23.­86
  • 23.­88
  • 23.­91
  • 23.­93
  • 23.­96
  • 23.­98
  • 23.­101
  • 23.­103
  • 23.­106
  • 23.­108
  • 23.­111
  • 23.­113
  • 23.­116
  • 23.­251
  • 23.­364
  • 23.­416
  • 23.­418
  • 23.­420
  • 23.­422
  • 23.­424
  • 23.­426
  • 24.­3
  • 24.­15
  • 24.­42
  • 24.­70
  • 25.­4
  • 25.­28
  • 25.­131
  • 25.­143
  • 25.­156
  • 25.­169
  • 25.­171-175
  • 25.­177-184
  • 25.­198
  • 25.­214
  • 25.­229
  • 25.­244
  • 25.­259
  • 25.­261-270
  • 26.­4
  • 26.­271
  • 26.­287
  • 26.­301
  • 26.­315
  • 26.­329
  • 26.­357
  • 26.­483
  • 26.­838-843
  • 27.­6
  • 27.­9
  • 27.­445-446
  • 27.­663
  • 27.­665
  • 27.­670-671
  • 27.­679
  • 28.­2
  • 28.­153
  • 28.­156
  • 28.­160
  • 28.­384
  • 28.­386-388
  • 28.­397-398
  • 28.­407
  • 28.­416
  • n.­611
g.­411

Indra’s crest

Wylie:
  • dbang po’i tog
  • dbang po’i dpal
Tibetan:
  • དབང་པོའི་ཏོག
  • དབང་པོའི་དཔལ།
Sanskrit:
  • indraketu

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­440
  • 11.­6
g.­412

inexhaustible

Wylie:
  • zad mi shes pa
  • zad myi shes pa
Tibetan:
  • ཟད་མི་ཤེས་པ།
  • ཟད་མྱི་ཤེས་པ།
Sanskrit:
  • akṣaya

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­461
  • 11.­6
g.­413

inexhaustible cornucopia

Wylie:
  • zad mi shes pa’i za ma tog
Tibetan:
  • ཟད་མི་ཤེས་པའི་ཟ་མ་ཏོག
Sanskrit:
  • akṣayakaraṇḍa

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­540
  • 11.­6
g.­414

inherent existence

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

See “inherent nature.”

Located in 25 passages in the translation:

  • 2.­191-192
  • 2.­474
  • 5.­400-415
  • 8.­186
  • 12.­24
  • 27.­667
  • g.­415
  • g.­749
  • g.­879
g.­415

inherent nature

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

The Tibetan term rang bzhin (also rendered here as “inherent existence”) literally means “own-being” and can be used in an ordinary sense to denote the most fundamental or characteristic quality, property, or nature of things. In Mahāyāna literature it is also used in several different ways in the examination of the ontological status of phenomena, most frequently in statements denying that phenomena may ultimately possess any such existence or nature, objectively in their own right, apart from ignorantly attributed concepts and designations.

See an exception to the attested Sanskrit source at n.­447.

Located in 133 passages in the translation:

  • 2.­191
  • 2.­211
  • 2.­402
  • 2.­552
  • 4.­36
  • 7.­288-340
  • 8.­397
  • 8.­405
  • 11.­111-128
  • 12.­95
  • 12.­558-570
  • 12.­584-595
  • 13.­280-293
  • 16.­166
  • 23.­76
  • 25.­143
  • 25.­173
  • 26.­493
  • 27.­669-670
  • 27.­675
  • 27.­677
  • 28.­351
  • n.­434-435
  • n.­594
  • g.­233
  • g.­414
g.­419

inspired eloquence

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

The ability (particularly of bodhisattvas) to express the Dharma eloquently, clearly, brilliantly, and in an inspiring way, as the result of their realization. See also “exact knowledge of inspired eloquence.”

Located in 9 passages in the translation:

  • 1.­2
  • 3.­2
  • 10.­12
  • 10.­120
  • 21.­37
  • 21.­44
  • n.­59
  • n.­723
  • g.­132
g.­420

intent on a dwelling that has not been apprehended

Wylie:
  • gnas dmyigs su myed pa la brtson pa
  • gnas dmigs su myed pa la brtson pa
Tibetan:
  • གནས་དམྱིགས་སུ་མྱེད་པ་ལ་བརྩོན་པ།
  • གནས་དམིགས་སུ་མྱེད་པ་ལ་བརྩོན་པ།
Sanskrit:
  • anilaniyata

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­556
  • 11.­6
g.­421

introductions

Wylie:
  • gleng gzhi
Tibetan:
  • གླེང་གཞི།
Sanskrit:
  • nidāna

Sixth of the twelve branches of the scriptures.

Located in 6 passages in the translation:

  • 2.­121
  • 7.­346
  • 10.­23
  • 22.­23-24
  • g.­902
g.­422

irresponsible chatter

Wylie:
  • tshig kyal pa
Tibetan:
  • ཚིག་ཀྱལ་པ།
Sanskrit:
  • abaddhapralāpa

Seventh of the ten nonvirtuous actions.

Located in 4 passages in the translation:

  • 8.­78
  • 17.­27
  • g.­592
  • g.­859
g.­424

Jambudvīpa

Wylie:
  • ’dzam bu gling
Tibetan:
  • འཛམ་བུ་གླིང་།
Sanskrit:
  • jambudvīpa

Definition from the 84000 Glossary of Terms:

The name of the southern continent in Buddhist cosmology, which can signify either the known human world, or more specifically the Indian subcontinent, literally “the jambu island/continent.” Jambu is the name used for a range of plum-like fruits from trees belonging to the genus Szygium, particularly Szygium jambos and Szygium cumini, and it has commonly been rendered “rose apple,” although “black plum” may be a less misleading term. Among various explanations given for the continent being so named, one (in the Abhidharmakośa) is that a jambu tree grows in its northern mountains beside Lake Anavatapta, mythically considered the source of the four great rivers of India, and that the continent is therefore named from the tree or the fruit. Jambudvīpa has the Vajrāsana at its center and is the only continent upon which buddhas attain awakening.

Located in 60 passages in the translation:

  • 1.­27-28
  • 2.­199-200
  • 2.­217-218
  • 2.­567
  • 18.­18-23
  • 18.­25-28
  • 18.­48
  • 18.­50
  • 19.­4
  • 20.­10-11
  • 22.­1-2
  • 22.­37-38
  • 22.­67
  • 23.­1
  • 23.­4-10
  • 23.­12
  • 23.­17
  • 23.­42
  • 23.­47
  • 23.­117
  • 23.­368
  • 23.­370
  • 23.­380
  • 23.­382
  • 23.­392
  • 23.­394
  • 23.­404
  • 23.­406
  • 23.­416
  • 23.­418
  • 23.­428
  • 23.­430
  • 23.­440
  • 23.­442
  • 23.­452-453
  • 23.­458-459
  • 28.­410
  • n.­231
g.­428

jewel cusp

Wylie:
  • rin chen mtha’
Tibetan:
  • རིན་ཆེན་མཐའ།
Sanskrit:
  • ratnakoṭi

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­481
  • 11.­6
g.­429

jewel heart

Wylie:
  • rin chen snying po
Tibetan:
  • རིན་ཆེན་སྙིང་པོ།
Sanskrit:
  • —

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­525
  • 11.­6
g.­430

jewel state

Wylie:
  • rin po che nyid
Tibetan:
  • རིན་པོ་ཆེ་ཉིད།
Sanskrit:
  • —

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­487
  • 11.­6
g.­432

karma

Wylie:
  • las
Tibetan:
  • 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.

In this text:

Also translated here as “past action.”

Located in 17 passages in the translation:

  • 1.­2
  • 9.­31
  • 26.­7
  • 26.­12
  • 26.­14-16
  • 26.­21-22
  • 26.­25-26
  • n.­62
  • n.­498
  • n.­649
  • n.­652
  • g.­329
  • g.­621
g.­433

Kauśika

Wylie:
  • kau shi ka
Tibetan:
  • ཀཽ་ཤི་ཀ
Sanskrit:
  • kauśika

Definition from the 84000 Glossary of Terms:

“One who belongs to the Kuśika lineage.” An epithet of the god Śakra, also known as Indra, the king of the gods in the Trāyastriṃśa heaven. In the Ṛgveda, Indra is addressed by the epithet Kauśika, with the implication that he is associated with the descendants of the Kuśika lineage (gotra) as their aiding deity. In later epic and Purāṇic texts, we find the story that Indra took birth as Gādhi Kauśika, the son of Kuśika and one of the Vedic poet-seers, after the Puru king Kuśika had performed austerities for one thousand years to obtain a son equal to Indra who could not be killed by others. In the Pāli Kusajātaka (Jāt V 141–45), the Buddha, in one of his former bodhisattva lives as a Trāyastriṃśa god, takes birth as the future king Kusa upon the request of Indra, who wishes to help the childless king of the Mallas, Okkaka, and his chief queen Sīlavatī. This story is also referred to by Nāgasena in the Milindapañha.

Located in 766 passages in the translation:

  • 14.­3-4
  • 14.­57
  • 14.­69-70
  • 14.­72-74
  • 14.­76
  • 14.­80-95
  • 14.­97-98
  • 14.­206
  • 14.­208-209
  • 14.­225
  • 16.­7
  • 16.­9-17
  • 16.­19
  • 16.­21-37
  • 16.­51
  • 16.­58
  • 16.­66-67
  • 16.­101-102
  • 16.­104
  • 16.­120-144
  • 16.­157
  • 16.­172
  • 16.­174-237
  • 16.­239
  • 16.­249
  • 16.­261-263
  • 16.­270
  • 16.­275-276
  • 17.­3-10
  • 17.­14-15
  • 17.­92
  • 17.­94
  • 18.­1-4
  • 18.­7-8
  • 18.­10
  • 18.­12-17
  • 18.­19
  • 18.­21
  • 18.­23
  • 18.­25-26
  • 18.­28-58
  • 18.­60
  • 19.­1-4
  • 19.­7-8
  • 19.­10-14
  • 19.­16
  • 19.­18-19
  • 19.­21
  • 20.­11
  • 20.­16
  • 21.­32
  • 21.­34-35
  • 21.­37-39
  • 21.­41-43
  • 21.­45-49
  • 21.­51
  • 21.­53-54
  • 21.­56
  • 21.­62-67
  • 22.­1
  • 22.­4
  • 22.­7-11
  • 22.­37
  • 22.­56
  • 22.­60
  • 22.­63
  • 22.­65-67
  • 22.­70
  • 22.­73-79
  • 23.­1-117
  • 23.­123-125
  • 23.­127-140
  • 23.­142-146
  • 23.­148
  • 23.­254-257
  • 23.­259
  • 23.­261-463
  • 23.­468
  • 23.­470
  • 24.­17
  • 24.­20
  • 25.­6-7
  • 25.­9-10
  • 25.­136-138
  • 27.­669-671
  • 28.­161
  • 28.­163-171
  • 28.­173-179
  • 28.­181-275
  • n.­688
  • n.­708
g.­435

killing of living creatures

Wylie:
  • srog gcod pa
Tibetan:
  • སྲོག་གཅོད་པ།
Sanskrit:
  • prāṇātighāta

First of the ten nonvirtuous actions.

Located in 6 passages in the translation:

  • 8.­78
  • 17.­21
  • 17.­24
  • g.­320
  • g.­592
  • g.­859
g.­440

knower

Wylie:
  • shes pa po
Tibetan:
  • ཤེས་པ་པོ།
Sanskrit:
  • jñātṛ

Located in 180 passages in the translation:

  • 2.­196
  • 2.­472
  • 3.­22
  • 3.­748
  • 5.­84
  • 6.­177
  • 8.­62
  • 8.­112
  • 8.­330
  • 10.­252
  • 11.­73-108
  • 12.­377-378
  • 14.­216
  • 15.­124
  • 16.­247
  • 17.­11
  • 18.­5
  • 22.­14
  • 22.­61
  • 26.­165-273
  • 26.­414-427
  • n.­503
  • n.­667
g.­441

knowledge

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

Located in 105 passages in the translation:

  • i.­72
  • i.­77
  • 2.­14
  • 2.­19
  • 2.­162
  • 2.­439
  • 2.­575
  • 2.­579
  • 2.­583
  • 2.­601-602
  • 2.­604-605
  • 2.­607-608
  • 2.­610-613
  • 5.­189
  • 5.­423
  • 5.­425-426
  • 5.­428-441
  • 5.­445
  • 8.­81
  • 8.­153
  • 8.­163
  • 8.­265
  • 9.­33-35
  • 9.­60
  • 9.­74
  • 10.­9
  • 10.­11-12
  • 10.­16
  • 10.­63
  • 10.­94
  • 10.­112
  • 11.­48
  • 12.­653
  • 13.­176
  • 18.­13
  • 21.­32
  • 21.­34
  • 24.­3
  • 24.­36
  • 24.­38
  • 24.­70
  • 24.­75
  • 26.­272
  • 28.­2
  • 28.­105
  • 28.­121
  • 28.­138
  • 28.­160
  • 28.­274
  • 28.­384
  • n.­59
  • n.­63
  • n.­66
  • n.­70
  • n.­92
  • n.­100
  • n.­106
  • n.­118
  • n.­129
  • n.­137
  • n.­243
  • n.­288
  • n.­343
  • n.­415
  • n.­444
  • n.­499
  • n.­506-507
  • n.­515-517
  • n.­556
  • n.­794
  • g.­311
  • g.­338
  • g.­444
  • g.­449
  • g.­826
  • g.­880
  • g.­883
  • g.­893
  • g.­958
g.­442

knowledge in accord with sound

Wylie:
  • sgra ji bzhin shes pa
Tibetan:
  • སྒྲ་ཇི་བཞིན་ཤེས་པ།
Sanskrit:
  • yathāruta­jñāna

Eleventh of the eleven knowledges.

Located in 3 passages in the translation:

  • 2.­11
  • 9.­32
  • g.­221
g.­444

knowledge of all the dharmas

Wylie:
  • thams cad shes pa
  • thams cad shes pa nyid
Tibetan:
  • ཐམས་ཅད་ཤེས་པ།
  • ཐམས་ཅད་ཤེས་པ་ཉིད།
Sanskrit:
  • sarvajñatā

Literally “knowledge of all” or “all-knowing,” but here rendered “knowledge of all the dharmas” rather than “omniscience.” In the Prajñāpāramitā literature, this is a technical term that refers to the full extent of knowledge realized by arhats and pratyekabuddhas, comprising particularly their understanding of the absence of a self in the aggregates, sense fields, and sensory elements.

The term might intertextually refer to a discourse found in the Saṁyutta Nikāya/Saṁyuktāgama (SN 35:23/SĀ 319) in which the Buddha describes “the all” as the twelve sense fields. It is the third of the eight main topics or “clear realizations” of The Ornament of Clear Realization.

Located in 125 passages in the translation:

  • i.­69
  • i.­72
  • 2.­15
  • 2.­361
  • 2.­371
  • 5.­389
  • 6.­152
  • 6.­212
  • 6.­219
  • 8.­120-121
  • 8.­133
  • 8.­143
  • 8.­153
  • 8.­163
  • 8.­237
  • 8.­339
  • 8.­366-367
  • 8.­373-374
  • 12.­309-310
  • 12.­374
  • 12.­596
  • 12.­611
  • 12.­627
  • 12.­640
  • 12.­653
  • 13.­17
  • 13.­119
  • 13.­133
  • 13.­146
  • 13.­158
  • 13.­176
  • 13.­185
  • 13.­208
  • 13.­218
  • 13.­220
  • 13.­294
  • 13.­342
  • 14.­97
  • 14.­228-229
  • 14.­247
  • 15.­124
  • 16.­57
  • 16.­65-67
  • 16.­81
  • 16.­97
  • 16.­119
  • 16.­132
  • 16.­143
  • 16.­156
  • 16.­169
  • 16.­186
  • 16.­200
  • 16.­214
  • 16.­228
  • 16.­241
  • 16.­244
  • 16.­248
  • 16.­259
  • 16.­265
  • 16.­270
  • 17.­13
  • 17.­19
  • 17.­105
  • 18.­5
  • 18.­24
  • 18.­40
  • 18.­45
  • 18.­61
  • 19.­2
  • 19.­4
  • 19.­12-13
  • 21.­24-27
  • 22.­44
  • 23.­122
  • 24.­10
  • 24.­12
  • 24.­17
  • 25.­19
  • 26.­26
  • 26.­45
  • 26.­145
  • 26.­150
  • 26.­164
  • 26.­371
  • 26.­385
  • 26.­399
  • 26.­413
  • 26.­427
  • 26.­441
  • 26.­455
  • 26.­469
  • 26.­497
  • 26.­511
  • 26.­525
  • 26.­531
  • 27.­3
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­227-228
  • 27.­649-650
  • 28.­104
  • 28.­121
  • 28.­138
  • 28.­273
  • 28.­380
  • 28.­399
  • n.­118
  • n.­120
  • n.­291
  • n.­829
  • g.­36
g.­445

knowledge of mastery

Wylie:
  • ’dris pa shes pa
Tibetan:
  • འདྲིས་པ་ཤེས་པ།
Sanskrit:
  • paricayajñāna
  • parijayajñāna

Tenth of the eleven knowledges.

Located in 4 passages in the translation:

  • 2.­11
  • 9.­32
  • 9.­35
  • g.­221
g.­446

knowledge of nonduality

Wylie:
  • gnyis su med pa shes pa
Tibetan:
  • གཉིས་སུ་མེད་པ་ཤེས་པ།
Sanskrit:
  • advayajñāna

Eighth of the eleven knowledges.

Located in 3 passages in the translation:

  • 2.­11
  • n.­499
  • g.­221
g.­447

knowledge of phenomena

Wylie:
  • chos shes pa
Tibetan:
  • ཆོས་ཤེས་པ།
Sanskrit:
  • dharmajñāna

Seventh of the eleven knowledges.

Located in 5 passages in the translation:

  • 2.­11
  • 9.­32-34
  • g.­221
g.­448

knowledge of suffering

Wylie:
  • sdug bsngal shes pa
Tibetan:
  • སྡུག་བསྔལ་ཤེས་པ།
Sanskrit:
  • duḥkhajñāna

First of the eleven knowledges.

Located in 4 passages in the translation:

  • 2.­10
  • 9.­32-33
  • g.­221
g.­449

knowledge of the aspects of the path

Wylie:
  • lam gyi rnam pa shes pa nyid
  • lam gyi rnam pa shes pa
Tibetan:
  • ལམ་གྱི་རྣམ་པ་ཤེས་པ་ཉིད།
  • ལམ་གྱི་རྣམ་པ་ཤེས་པ།
Sanskrit:
  • mārgākāra­jñatā

A key term in the Prajñā­pāramitā texts denoting the form of omniscience (‘knowing all’) that bodhisattvas progressively attain, the knowledge of all paths, including knowledge not only of their own path but also of the paths of śrāvakas and pratyekabuddhas. However, note that although this term is used with this meaning (and can be glossed as the second of the eight topics elucidated in the Abhisamayālaṃkāra), in the original formulation of the eight topics in the Abhisamayālaṃkāra the term used is simply mārgājñāta (lam shes pa nyid), “knowledge of the paths.”

Located in 295 passages in the translation:

  • i.­69
  • i.­71
  • 2.­15
  • 2.­60-69
  • 2.­212
  • 2.­245
  • 2.­255
  • 2.­275
  • 2.­312
  • 2.­322
  • 2.­332
  • 2.­342
  • 2.­352
  • 2.­361
  • 2.­371
  • 2.­382
  • 2.­393
  • 2.­405
  • 2.­416
  • 2.­427
  • 2.­552
  • 2.­563
  • 4.­45
  • 4.­51
  • 5.­390
  • 5.­413
  • 5.­439
  • 5.­442
  • 5.­461
  • 5.­478
  • 5.­482
  • 5.­485-486
  • 5.­488
  • 5.­502
  • 6.­152
  • 6.­206
  • 6.­208
  • 6.­212
  • 6.­219
  • 7.­118
  • 8.­120-121
  • 8.­133
  • 8.­143
  • 8.­153
  • 8.­163
  • 8.­237
  • 8.­309
  • 8.­313-315
  • 8.­339
  • 8.­366-367
  • 8.­373-375
  • 10.­176-178
  • 10.­238-240
  • 10.­257
  • 10.­266
  • 12.­246
  • 12.­309-310
  • 12.­375
  • 12.­596
  • 12.­611
  • 12.­627
  • 12.­640
  • 12.­653
  • 12.­662
  • 13.­17
  • 13.­120
  • 13.­133
  • 13.­146
  • 13.­158
  • 13.­168
  • 13.­176
  • 13.­185
  • 13.­199
  • 13.­208
  • 13.­218
  • 13.­220
  • 13.­247
  • 13.­261
  • 13.­275
  • 13.­292
  • 13.­294
  • 13.­342
  • 14.­95
  • 14.­97-98
  • 14.­204
  • 14.­228-229
  • 14.­247
  • 15.­116
  • 15.­124
  • 16.­16
  • 16.­33
  • 16.­49-50
  • 16.­57
  • 16.­65-67
  • 16.­69-73
  • 16.­81
  • 16.­97
  • 16.­119
  • 16.­132
  • 16.­143
  • 16.­156
  • 16.­169
  • 16.­186
  • 16.­200
  • 16.­214
  • 16.­228-229
  • 16.­241-242
  • 16.­244-245
  • 16.­248
  • 16.­259
  • 16.­265
  • 16.­270
  • 17.­2-3
  • 17.­13
  • 17.­19
  • 17.­87
  • 17.­105
  • 18.­5
  • 18.­24
  • 18.­40
  • 18.­45
  • 18.­61
  • 19.­2
  • 19.­4
  • 19.­12-13
  • 21.­13
  • 21.­23-27
  • 22.­4-5
  • 22.­17
  • 22.­44
  • 22.­61
  • 22.­66
  • 23.­16
  • 23.­21
  • 23.­26
  • 23.­31
  • 23.­36
  • 23.­41
  • 23.­46
  • 23.­51
  • 23.­56
  • 23.­61
  • 23.­66
  • 23.­71
  • 23.­76
  • 23.­81
  • 23.­86
  • 23.­91
  • 23.­96
  • 23.­101
  • 23.­106
  • 23.­111
  • 23.­116
  • 23.­122
  • 23.­252
  • 23.­365
  • 24.­10
  • 24.­12
  • 24.­15
  • 24.­17
  • 24.­42
  • 24.­70
  • 25.­4
  • 25.­19
  • 25.­28
  • 25.­132
  • 25.­143
  • 25.­156
  • 25.­169
  • 25.­171-175
  • 25.­177-184
  • 25.­198
  • 25.­214
  • 25.­229
  • 25.­244
  • 25.­259
  • 25.­261-270
  • 26.­4
  • 26.­26
  • 26.­45
  • 26.­146
  • 26.­150
  • 26.­164
  • 26.­272
  • 26.­287
  • 26.­301
  • 26.­315
  • 26.­329
  • 26.­343
  • 26.­357
  • 26.­371
  • 26.­385
  • 26.­399
  • 26.­413
  • 26.­427
  • 26.­441
  • 26.­455
  • 26.­469
  • 26.­483
  • 26.­497
  • 26.­511
  • 26.­525
  • 26.­531
  • 26.­844-849
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­229-230
  • 27.­447-448
  • 27.­651-652
  • 27.­656
  • 27.­663
  • 27.­665
  • 27.­670-671
  • 27.­679
  • 28.­381
  • 28.­386-388
  • 28.­399
  • 28.­407
  • 28.­416
  • g.­36
g.­450

knowledge of the cessation

Wylie:
  • ’gog pa shes pa
Tibetan:
  • འགོག་པ་ཤེས་པ།
Sanskrit:
  • nirodhajñāna

Third of the eleven knowledges.

Located in 5 passages in the translation:

  • 2.­10
  • 9.­32-33
  • g.­221
  • g.­338
g.­451

knowledge of the conventional

Wylie:
  • kun rdzob shes pa
Tibetan:
  • ཀུན་རྫོབ་ཤེས་པ།
Sanskrit:
  • saṃvṛtijñāna

Ninth of the eleven knowledges.

Located in 4 passages in the translation:

  • 2.­11
  • 9.­32
  • 9.­35
  • g.­221
g.­452

knowledge of the extinction of contaminants

Wylie:
  • zad par shes pa
  • zad pa shes pa
Tibetan:
  • ཟད་པར་ཤེས་པ།
  • ཟད་པ་ཤེས་པ།
Sanskrit:
  • kṣayajñāna

Fifth of the eleven knowledges.

Located in 8 passages in the translation:

  • 2.­11
  • 2.­612
  • 9.­32-33
  • 9.­74
  • n.­107
  • g.­221
  • g.­880
g.­453

knowledge of the origin

Wylie:
  • kun ’byung ba shes pa
Tibetan:
  • ཀུན་འབྱུང་བ་ཤེས་པ།
Sanskrit:
  • samudayajñāna

Second of the eleven knowledges.

Located in 4 passages in the translation:

  • 2.­10
  • 9.­32-33
  • g.­221
g.­454

knowledge of the path

Wylie:
  • lam shes pa
  • lam gyi shes pa
Tibetan:
  • ལམ་ཤེས་པ།
  • ལམ་གྱི་ཤེས་པ།
Sanskrit:
  • mārgajñāna

Fourth of the eleven knowledges.

Located in 4 passages in the translation:

  • 2.­10
  • 9.­32-33
  • g.­221
g.­455

knowledge that contaminants will not arise again

Wylie:
  • mi skye ba shes pa
  • myi skye ba shes pa
Tibetan:
  • མི་སྐྱེ་བ་ཤེས་པ།
  • མྱི་སྐྱེ་བ་ཤེས་པ།
Sanskrit:
  • anutpādajñāna

Sixth of the eleven knowledges.

Located in 3 passages in the translation:

  • 2.­11
  • 9.­32
  • g.­221
g.­457

lamp of doctrine

Wylie:
  • chos kyi sgron ma
Tibetan:
  • ཆོས་ཀྱི་སྒྲོན་མ།
Sanskrit:
  • —

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­529
  • 11.­6
g.­458

lamp of great transcendental knowledge

Wylie:
  • ye shes chen po’i sgron ma
Tibetan:
  • ཡེ་ཤེས་ཆེན་པོའི་སྒྲོན་མ།
Sanskrit:
  • —

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­560
  • 11.­6
g.­459

lamp of the sun

Wylie:
  • nyi ma’i sgron ma
Tibetan:
  • ཉི་མའི་སྒྲོན་མ།
Sanskrit:
  • sūryapradīpa

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­468
  • 11.­6
g.­460

lamp of transcendental knowledge

Wylie:
  • ye shes sgron ma
Tibetan:
  • ཡེ་ཤེས་སྒྲོན་མ།
Sanskrit:
  • jñānolkā

A meditative stability.

Located in 6 passages in the translation:

  • 4.­17
  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­530
  • 11.­6
g.­461

lamp of wisdom

Wylie:
  • shes rab sgron ma
Tibetan:
  • ཤེས་རབ་སྒྲོན་མ།
Sanskrit:
  • prajñāpradīpa

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­470
  • 11.­6
g.­464

layman

Wylie:
  • dge bsnyen
Tibetan:
  • དགེ་བསྙེན།
Sanskrit:
  • upāsaka

An unordained male practitioner who observes the five trainings not to kill, lie, steal, be intoxicated, or commit sexual misconduct.

Located in 7 passages in the translation:

  • 1.­1
  • 2.­631
  • 14.­232
  • 14.­238
  • 16.­249
  • n.­60
  • g.­334
g.­465

laywoman

Wylie:
  • dge bsnyen ma
Tibetan:
  • དགེ་བསྙེན་མ།
Sanskrit:
  • upāsikā

An unordained female practitioner who observes the five trainings not to kill, lie, steal, be intoxicated, or commit sexual misconduct.

Located in 6 passages in the translation:

  • 1.­1
  • 2.­631
  • 14.­232
  • 14.­238
  • 16.­249
  • g.­334
g.­468

level of [an arhat’s] spiritual achievement

Wylie:
  • byas pa rtogs pa’i sa
Tibetan:
  • བྱས་པ་རྟོགས་པའི་ས།
Sanskrit:
  • kṛtakṛtyabhūmi

Name of the seventh of the ten levels traversed by all practitioners, from the state of an ordinary person up to buddhahood, distinct from the ten bodhisattva levels. See “ten levels.”

Located in 8 passages in the translation:

  • 11.­53
  • 11.­101-102
  • 12.­305-308
  • g.­856
g.­469

level of attenuated refinement

Wylie:
  • bsrabs pa’i sa
Tibetan:
  • བསྲབས་པའི་ས།
Sanskrit:
  • tanubhūmi

Name of the fifth of the ten levels traversed by all practitioners, from the state of an ordinary person up to buddhahood, distinct from the ten bodhisattva levels. See “ten levels.”

Located in 12 passages in the translation:

  • 10.­131
  • 10.­271
  • 11.­53
  • 11.­101-102
  • 12.­303-308
  • g.­856
g.­470

level of bright insight

Wylie:
  • dkar po rnam par mthong ba’i sa
Tibetan:
  • དཀར་པོ་རྣམ་པར་མཐོང་བའི་ས།
Sanskrit:
  • śukla­vidarśanā­bhūmi

Name of the first of the ten levels traversed by all practitioners, from the state of an ordinary person up to buddhahood, distinct from the ten bodhisattva levels. In this text, it seems to equivalent to the level of ordinary people. See “ten levels.”

Located in 5 passages in the translation:

  • 10.­131
  • 10.­271
  • 11.­53
  • g.­473
  • g.­856
g.­471

level of insight

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

Name of the fourth of the ten levels traversed by all practitioners, from the state of an ordinary person up to buddhahood, distinct from the ten bodhisattva levels. It is equivalent to entering the stream to nirvāṇa. See “ten levels.”

Located in 13 passages in the translation:

  • 10.­131
  • 10.­271
  • 11.­53
  • 11.­101-102
  • 12.­302-308
  • g.­856
g.­472

level of no attachment

Wylie:
  • ’dod chags dang bral ba’i sa
Tibetan:
  • འདོད་ཆགས་དང་བྲལ་བའི་ས།
Sanskrit:
  • vītarāgabhūmi

Name of the sixth level of the ten levels traversed by all practitioners, from the state of an ordinary person up to buddhahood, distinct from the ten bodhisattva levels. It is the level from which point there is no more rebirth in the desire realm. See “ten levels.”

Located in 11 passages in the translation:

  • 10.­131
  • 10.­271
  • 11.­53
  • 11.­101-102
  • 12.­304-308
  • g.­856
g.­473

level of ordinary people

Wylie:
  • so so’i skye bo’i sa
Tibetan:
  • སོ་སོའི་སྐྱེ་བོའི་ས།
Sanskrit:
  • pṛthagjanabhūmi AD

Name of the first of the ten levels traversed by all practitioners, from the state of an ordinary person up to buddhahood, distinct from the ten bodhisattva levels. In this text, it seems to equivalent to the level of bright insight. See “ten levels.”

Located in 10 passages in the translation:

  • 12.­301-308
  • g.­470
  • g.­856
g.­474

level of the bodhisattvas

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

Name of the ninth of the ten levels traversed by all practitioners, from the state of an ordinary person up to buddhahood, distinct from the ten bodhisattva levels. See “ten levels.”

Located in 8 passages in the translation:

  • 2.­27
  • 4.­54
  • 10.­131
  • 10.­271
  • 11.­55
  • 12.­307-308
  • g.­856
g.­475

level of the buddhas

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

The tenth and last of the ten levels traversed by all practitioners, from the state of an ordinary person up to buddhahood, distinct from the ten bodhisattva levels. Also rendered here as “level of the perfectly complete buddhas.” See “ten levels.”

Located in 4 passages in the translation:

  • 4.­54
  • 10.­271
  • g.­476
  • g.­856
g.­476

level of the perfectly complete buddhas

Wylie:
  • yang dag par rdzogs pa’i sangs rgyas kyi sa
Tibetan:
  • ཡང་དག་པར་རྫོགས་པའི་སངས་རྒྱས་ཀྱི་ས།
Sanskrit:
  • samyaksambuddha­bhūmi

The tenth and last of the ten levels traversed by all practitioners, from the state of an ordinary person up to buddhahood, distinct from the ten bodhisattva levels. Also rendered here as “level of the buddhas.” See “ten levels.”

Located in 3 passages in the translation:

  • 11.­55
  • 12.­308
  • g.­475
g.­477

level of the pratyekabuddhas

Wylie:
  • rang sangs rgyas kyi sa
Tibetan:
  • རང་སངས་རྒྱས་ཀྱི་ས།
Sanskrit:
  • pratyeka­buddha­bhūmi

Name of the eighth of the ten levels traversed by all practitioners, from the state of an ordinary person up to buddhahood, distinct from the ten bodhisattva levels. See “ten levels.”

Located in 129 passages in the translation:

  • 2.­445-446
  • 2.­448-454
  • 2.­467
  • 2.­589
  • 2.­611
  • 4.­19
  • 4.­54
  • 6.­118
  • 6.­205
  • 7.­189-284
  • 8.­239-240
  • 10.­20
  • 10.­97
  • 10.­131
  • 10.­271
  • 11.­55
  • 12.­306-308
  • 14.­216
  • 17.­90
  • 19.­15
  • 22.­20
  • 22.­26
  • 23.­256
  • g.­856
g.­478

level of the spiritual family

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

Name of the second of the ten levels traversed by all practitioners, from the state of an ordinary person up to buddhahood, distinct from the ten bodhisattva levels. See “ten levels;” see also “spiritual family.”

Located in 18 passages in the translation:

  • 8.­95
  • 10.­131
  • 10.­271
  • 11.­26-27
  • 11.­53
  • 11.­101-102
  • 12.­296
  • 12.­301-308
  • g.­856
g.­480

liberations

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

See “eight liberations.”

Located in 198 passages in the translation:

  • 2.­20
  • 2.­297
  • 2.­370
  • 2.­561
  • 5.­188
  • 5.­218
  • 5.­442
  • 5.­445
  • 5.­477
  • 5.­482
  • 5.­485-486
  • 5.­488
  • 6.­90
  • 6.­115
  • 6.­134
  • 6.­150
  • 6.­174-176
  • 6.­184
  • 6.­203
  • 6.­218
  • 7.­117
  • 7.­186
  • 7.­274
  • 7.­341
  • 7.­356
  • 7.­372
  • 8.­30
  • 8.­47
  • 8.­60
  • 8.­108
  • 8.­112-115
  • 8.­120-121
  • 8.­131
  • 8.­141
  • 8.­151
  • 8.­161
  • 8.­235
  • 8.­237
  • 8.­262
  • 8.­268
  • 8.­323
  • 8.­362-363
  • 8.­373-374
  • 10.­164-166
  • 10.­223
  • 10.­225
  • 10.­256
  • 10.­263
  • 11.­24
  • 11.­97
  • 11.­122
  • 12.­113
  • 12.­221
  • 12.­285-290
  • 12.­362
  • 12.­582
  • 12.­610
  • 12.­625
  • 12.­639
  • 12.­652
  • 12.­661
  • 13.­9
  • 13.­15
  • 13.­107
  • 13.­132
  • 13.­145
  • 13.­157
  • 13.­165
  • 13.­175
  • 13.­184
  • 13.­197
  • 13.­207
  • 13.­246
  • 13.­260
  • 13.­274
  • 13.­291
  • 13.­294
  • 13.­341
  • 14.­92
  • 14.­97-98
  • 14.­187
  • 14.­223
  • 14.­228-229
  • 14.­247
  • 15.­11
  • 15.­99
  • 15.­124
  • 16.­48
  • 16.­57
  • 16.­64
  • 16.­66-69
  • 16.­71
  • 16.­73
  • 16.­81
  • 16.­97
  • 16.­117
  • 16.­131
  • 16.­141
  • 16.­155
  • 16.­168
  • 16.­185
  • 16.­199
  • 16.­213
  • 16.­227
  • 16.­241-242
  • 16.­244-246
  • 16.­248
  • 16.­257
  • 17.­2-3
  • 17.­13
  • 17.­19
  • 17.­97
  • 17.­103
  • 18.­5
  • 18.­40
  • 18.­44
  • 19.­2
  • 19.­4
  • 19.­6
  • 19.­12-14
  • 19.­19
  • 21.­12
  • 21.­21
  • 22.­4
  • 22.­17
  • 22.­43
  • 23.­236
  • 23.­349
  • 24.­15
  • 24.­17
  • 24.­70
  • 25.­18
  • 25.­27
  • 25.­116
  • 25.­168
  • 25.­171
  • 25.­180
  • 25.­183
  • 25.­196
  • 25.­242
  • 25.­261-270
  • 26.­4
  • 26.­43
  • 26.­134
  • 26.­495
  • 26.­509
  • 26.­523
  • 26.­742-747
  • 27.­663
  • 27.­665
  • 27.­669
  • 28.­384
  • 28.­386-388
  • 28.­407
  • 28.­416
g.­482

life

Wylie:
  • gso ba
Tibetan:
  • གསོ་བ།
Sanskrit:
  • poṣa

Located in 174 passages in the translation:

  • 2.­196
  • 2.­472
  • 3.­11
  • 3.­748
  • 5.­77
  • 6.­177
  • 8.­62
  • 8.­112
  • 8.­330
  • 10.­252
  • 11.­73-97
  • 11.­99-108
  • 12.­377-378
  • 15.­124
  • 17.­11
  • 18.­5
  • 22.­61
  • 26.­165-273
  • 26.­316-329
g.­484

life forms

Wylie:
  • srog
Tibetan:
  • སྲོག
Sanskrit:
  • jīva

Located in 175 passages in the translation:

  • 2.­196
  • 2.­472
  • 3.­9
  • 3.­748
  • 5.­75
  • 6.­177
  • 8.­62
  • 8.­112
  • 8.­330
  • 10.­252
  • 11.­73-108
  • 12.­377-378
  • 15.­124
  • 17.­11
  • 18.­5
  • 22.­61
  • 26.­165-273
  • 26.­302-315
g.­485

lightning lamp

Wylie:
  • glog gi sgron ma
Tibetan:
  • གློག་གི་སྒྲོན་མ།
Sanskrit:
  • vidyutpradīpa

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­460
  • 11.­6
g.­486

lightning light

Wylie:
  • glog gi ’od
Tibetan:
  • གློག་གི་འོད།
Sanskrit:
  • vidyutprabha

A meditative stability.

Located in 6 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­548
  • 11.­6
  • n.­481
g.­487

lingually compounded sensory contact

Wylie:
  • lce’i ’dus te reg pa
Tibetan:
  • ལྕེའི་འདུས་ཏེ་རེག་པ།
Sanskrit:
  • jihvāsaṃsparśa

Located in 516 passages in the translation:

  • 2.­265-266
  • 2.­305
  • 2.­315
  • 2.­325
  • 2.­335
  • 2.­345
  • 2.­355
  • 2.­364
  • 2.­375
  • 2.­386
  • 2.­398
  • 2.­409
  • 2.­420
  • 3.­92
  • 3.­114
  • 4.­4
  • 4.­34
  • 5.­30
  • 5.­36
  • 5.­188
  • 5.­190
  • 5.­196-197
  • 5.­305
  • 5.­312
  • 5.­404-405
  • 5.­416
  • 5.­432-433
  • 5.­442
  • 5.­445
  • 5.­454-455
  • 5.­471-472
  • 5.­481
  • 5.­483
  • 5.­486-487
  • 5.­494
  • 6.­28
  • 6.­34
  • 6.­107-108
  • 6.­194-195
  • 6.­204
  • 6.­206
  • 7.­31
  • 7.­37
  • 7.­110-111
  • 7.­186
  • 7.­225-242
  • 7.­314
  • 7.­320
  • 7.­350
  • 7.­365-366
  • 8.­10-11
  • 8.­23-24
  • 8.­40-41
  • 8.­53-54
  • 8.­113-115
  • 8.­120-121
  • 8.­125
  • 8.­135
  • 8.­145
  • 8.­155
  • 8.­256
  • 8.­317
  • 8.­329
  • 8.­398
  • 10.­146-151
  • 10.­205-210
  • 11.­17-18
  • 11.­83-86
  • 11.­115-116
  • 12.­7
  • 12.­51
  • 12.­57
  • 12.­159
  • 12.­165
  • 12.­237-238
  • 12.­254-255
  • 12.­323-324
  • 12.­383-384
  • 12.­395
  • 12.­405
  • 12.­416
  • 12.­427
  • 12.­438
  • 12.­449
  • 12.­460
  • 12.­471
  • 12.­482
  • 12.­493
  • 12.­504
  • 12.­515
  • 12.­526
  • 12.­537
  • 12.­548
  • 12.­562-563
  • 12.­575-576
  • 12.­588-589
  • 12.­596
  • 12.­603-604
  • 12.­618-619
  • 12.­626
  • 12.­632-633
  • 12.­645-646
  • 12.­655
  • 13.­3
  • 13.­45
  • 13.­51
  • 13.­126-127
  • 13.­138-139
  • 13.­151-152
  • 13.­160
  • 13.­170
  • 13.­178
  • 13.­190-191
  • 13.­201
  • 13.­211
  • 13.­220
  • 13.­240
  • 13.­253-254
  • 13.­268
  • 13.­284-285
  • 13.­294
  • 13.­334-335
  • 14.­30
  • 14.­36
  • 14.­85-86
  • 14.­97-98
  • 14.­125
  • 14.­131
  • 14.­228-229
  • 14.­242
  • 14.­248
  • 15.­5
  • 15.­46-59
  • 15.­124
  • 16.­10
  • 16.­25-26
  • 16.­41-42
  • 16.­50-51
  • 16.­58
  • 16.­66-67
  • 16.­69-73
  • 16.­75
  • 16.­90-91
  • 16.­110-111
  • 16.­124-125
  • 16.­135
  • 16.­148-149
  • 16.­161-162
  • 16.­178-179
  • 16.­192-193
  • 16.­206-207
  • 16.­220-221
  • 16.­229
  • 16.­241-242
  • 16.­248
  • 16.­251
  • 18.­5
  • 21.­12-13
  • 21.­15
  • 22.­61
  • 22.­66
  • 23.­174
  • 23.­180
  • 23.­287
  • 23.­293
  • 24.­40
  • 24.­42
  • 25.­12
  • 25.­21
  • 25.­55
  • 25.­61
  • 25.­143
  • 25.­148-149
  • 25.­161-162
  • 25.­171-175
  • 25.­177-184
  • 25.­189-190
  • 25.­204-205
  • 25.­220-221
  • 25.­235-236
  • 25.­250-251
  • 25.­261-270
  • 26.­36-37
  • 26.­72
  • 26.­78
  • 26.­150
  • 26.­155-156
  • 26.­191
  • 26.­197
  • 26.­278-279
  • 26.­292-293
  • 26.­306-307
  • 26.­320-321
  • 26.­334-335
  • 26.­348-349
  • 26.­362-363
  • 26.­376-377
  • 26.­390-391
  • 26.­404-405
  • 26.­418-419
  • 26.­432-433
  • 26.­446-447
  • 26.­460-461
  • 26.­474-475
  • 26.­488-489
  • 26.­502-503
  • 26.­516-517
  • 26.­536-537
  • 26.­542-543
  • 26.­548-549
  • 26.­554-555
  • 26.­560-561
  • 26.­566-567
  • 26.­572-573
  • 26.­578-579
  • 26.­584-585
  • 26.­590-591
  • 26.­596-597
  • 26.­602-603
  • 26.­608-609
  • 26.­614-615
  • 26.­620-621
  • 26.­626-627
  • 26.­632-633
  • 26.­638-639
  • 26.­644-645
  • 26.­650-651
  • 26.­656-657
  • 26.­662-663
  • 26.­668-669
  • 26.­674-675
  • 26.­680-681
  • 26.­686-687
  • 26.­692-693
  • 26.­698-699
  • 26.­704-705
  • 26.­710-711
  • 26.­716-717
  • 26.­722-723
  • 26.­728-729
  • 26.­734-735
  • 26.­740-741
  • 26.­746-747
  • 26.­752-753
  • 26.­758-759
  • 26.­764-765
  • 26.­770-771
  • 26.­776-777
  • 26.­782-783
  • 26.­788-789
  • 26.­794-795
  • 26.­800-801
  • 26.­806-807
  • 26.­812-813
  • 26.­818-819
  • 26.­824-825
  • 26.­830-831
  • 26.­836-837
  • 26.­842-843
  • 26.­848-849
  • 26.­854-855
  • 26.­860-861
  • 26.­866-867
  • 26.­872-873
  • 26.­878-879
  • 26.­884-885
  • 26.­890-891
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­79-80
  • 27.­91-92
  • 27.­289-290
  • 27.­301-302
  • 27.­505-506
  • 27.­517-518
  • 27.­663
  • 27.­670
  • 27.­679
  • 28.­2
  • 28.­30
  • 28.­36
  • 28.­111-112
  • 28.­128-129
  • 28.­143-144
  • 28.­156
  • 28.­199
  • 28.­205
  • 28.­307
  • 28.­313
  • 28.­384
  • 28.­386-388
g.­488

lion’s play

Wylie:
  • seng ge rnam par rtse ba
  • seng ge rnam par rol pa
Tibetan:
  • སེང་གེ་རྣམ་པར་རྩེ་བ།
  • སེང་གེ་རྣམ་པར་རོལ་པ།
Sanskrit:
  • siṃhavikrīḍita

A meditative stability.

Located in 7 passages in the translation:

  • 1.­10
  • 4.­17
  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­410
  • 11.­6
g.­489

living being

Wylie:
  • ’gro ba
Tibetan:
  • འགྲོ་བ།
Sanskrit:
  • jantu

Located in 48 passages in the translation:

  • 2.­472
  • 3.­10
  • 3.­748
  • 5.­76
  • 6.­177
  • 8.­330
  • 10.­252
  • 11.­73-78
  • 11.­80-108
  • 12.­377-378
  • 15.­124
  • 17.­11
  • 18.­5
  • 22.­61
g.­490

lord buddha

Wylie:
  • sangs rgyas bcom ldan ’das
Tibetan:
  • སངས་རྒྱས་བཅོམ་ལྡན་འདས།
Sanskrit:
  • bhagavanbuddha

See “Blessed One.”

Located in 93 passages in the translation:

  • 2.­119
  • 2.­445-454
  • 5.­504
  • 7.­357
  • 8.­122-123
  • 8.­265-266
  • 8.­270-272
  • 8.­375
  • 13.­298
  • 13.­303
  • 13.­306
  • 13.­309
  • 13.­312
  • 13.­315
  • 14.­211
  • 15.­122-123
  • 15.­125
  • 15.­127-144
  • 16.­1-3
  • 17.­1
  • 17.­16
  • 17.­95
  • 18.­40
  • 18.­62
  • 19.­14
  • 19.­20
  • 20.­6
  • 21.­43
  • 21.­64
  • 24.­3
  • 24.­5
  • 24.­19-24
  • 24.­28-30
  • 24.­33-34
  • 24.­36
  • 24.­38-39
  • 24.­41
  • 24.­43-44
  • 24.­46
  • 24.­70
  • 24.­75
  • 24.­77
  • 25.­6
  • 26.­6-7
  • 26.­26
  • 27.­669
  • 28.­403
  • n.­784
  • g.­93
g.­491

loving kindness

Wylie:
  • byams pa
Tibetan:
  • བྱམས་པ།
Sanskrit:
  • maitrī

First of the four immeasurable attitudes.

Located in 40 passages in the translation:

  • 1.­22
  • 2.­445-454
  • 2.­486-488
  • 2.­490
  • 2.­492
  • 4.­16
  • 5.­121
  • 8.­221-226
  • 8.­228
  • 8.­236
  • 8.­238
  • 9.­47
  • 10.­9
  • 10.­17
  • 10.­90
  • 10.­103
  • 15.­134
  • 16.­199
  • 16.­213
  • 16.­261
  • 17.­61
  • 18.­40
  • 19.­18
  • g.­342
g.­494

lying

Wylie:
  • brdzun du smra ba
  • rdzun du smra ba
Tibetan:
  • བརྫུན་དུ་སྨྲ་བ།
  • རྫུན་དུ་སྨྲ་བ།
Sanskrit:
  • mṛṣāvāda

Fourth of the ten nonvirtuous actions.

Located in 5 passages in the translation:

  • 8.­78
  • g.­304
  • g.­320
  • g.­592
  • g.­859
g.­495

magical display

Wylie:
  • sprul pa
Tibetan:
  • སྤྲུལ་པ།
Sanskrit:
  • —

Located in 121 passages in the translation:

  • 1.­2
  • 3.­67
  • 5.­189
  • 8.­4
  • 8.­331
  • 8.­344
  • 10.­152-154
  • 10.­211-213
  • 12.­613
  • 15.­2-4
  • 28.­166
  • 28.­172-275
g.­496

Mahābrahmā

Wylie:
  • tshangs chen
Tibetan:
  • ཚངས་ཆེན།
Sanskrit:
  • mahābrahmā

Fourth of the sixteen god realms of form that correspond to the four meditative concentrations, meaning “Great Brahmā.”

Located in 66 passages in the translation:

  • 1.­30
  • 2.­166-167
  • 2.­179
  • 2.­224
  • 2.­445-454
  • 2.­491
  • 2.­569-570
  • 2.­644
  • 2.­669
  • 8.­68
  • 14.­1
  • 16.­2-3
  • 16.­249
  • 16.­266
  • 16.­271
  • 18.­7
  • 18.­17
  • 19.­4-5
  • 20.­5
  • 21.­30
  • 21.­46-49
  • 21.­52
  • 23.­16
  • 23.­21
  • 23.­26
  • 23.­31
  • 23.­36
  • 23.­41
  • 23.­46
  • 23.­51
  • 23.­56
  • 23.­61
  • 23.­66
  • 23.­71
  • 23.­76
  • 23.­81
  • 23.­86
  • 23.­91
  • 23.­96
  • 23.­101
  • 23.­106
  • 23.­111
  • 23.­116
  • 23.­471
  • 24.­20
  • 24.­24
  • 28.­276
  • 28.­397-398
  • 28.­400
g.­502

Mahāprajāpatī

Wylie:
  • skye dgu’i bdag mo chen mo
Tibetan:
  • སྐྱེ་དགུའི་བདག་མོ་ཆེན་མོ།
Sanskrit:
  • mahāprajāpati

The Buddha’s aunt and stepmother, the first bhikṣuṇī, who later attained the state of an arhat.

Located in 1 passage in the translation:

  • 1.­1
g.­507

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 25 passages in the translation:

  • i.­36
  • i.­42
  • i.­46-47
  • i.­78
  • 1.­3
  • 2.­625
  • 24.­1
  • 24.­3-4
  • 24.­8
  • 24.­14
  • 24.­17
  • 24.­21-22
  • 24.­31
  • 24.­33
  • 24.­39
  • 28.­279-281
  • 28.­383
  • g.­67
  • g.­80
  • g.­187
g.­508

majestic

Wylie:
  • gzi brjid yod pa
Tibetan:
  • གཟི་བརྗིད་ཡོད་པ།
Sanskrit:
  • tejovatī

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­463
  • 11.­6
g.­509

major marks

Wylie:
  • mtshan
Tibetan:
  • མཚན།
Sanskrit:
  • lakṣaṇa

See “thirty-two major marks.”

Located in 6 passages in the translation:

  • 1.­5
  • 2.­168
  • 5.­504
  • 17.­1
  • 28.­277-278
g.­510

malice

Wylie:
  • gnod sems
Tibetan:
  • གནོད་སེམས།
Sanskrit:
  • duṣṭacitta
  • vyāpāda

Ninth of the ten nonvirtuous actions; second of the four knots.

Located in 18 passages in the translation:

  • 2.­543
  • 2.­576-577
  • 2.­580-581
  • 2.­584-585
  • 4.­7
  • 8.­78
  • 10.­6
  • 10.­29
  • 10.­54
  • 17.­11
  • 17.­29
  • 17.­91
  • g.­344
  • g.­592
  • g.­859
g.­513

manifest attainment of aspects

Wylie:
  • rnam pa mngon par sgrub pa
Tibetan:
  • རྣམ་པ་མངོན་པར་སྒྲུབ་པ།
Sanskrit:
  • ākārānabhiniveśa­nirhāra

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­519
  • 11.­6
g.­514

manifest attainment of the miraculous ability to not return

Wylie:
  • phyir myi ldog pa’i rdzu ’phrul mngon par sgrub pa
  • phyir mi ldog pa’i rdzu ’phrul mngon par sgrub pa
Tibetan:
  • ཕྱིར་མྱི་ལྡོག་པའི་རྫུ་འཕྲུལ་མངོན་པར་སྒྲུབ་པ།
  • ཕྱིར་མི་ལྡོག་པའི་རྫུ་འཕྲུལ་མངོན་པར་སྒྲུབ་པ།
Sanskrit:
  • —

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­531
  • 11.­6
g.­519

marvelous events

Wylie:
  • rmad du byung ba
Tibetan:
  • རྨད་དུ་བྱུང་བ།
Sanskrit:
  • adbhutadharma

Tenth of the twelve branches of the scriptures.

Located in 6 passages in the translation:

  • 2.­121
  • 7.­346
  • 10.­23
  • 22.­23-24
  • g.­902
g.­522

maturity of the perfect nature

Wylie:
  • yang dag pa’i skyon myed
Tibetan:
  • ཡང་དག་པའི་སྐྱོན་མྱེད།
Sanskrit:
  • samyaktva­niyāma

Located in 24 passages in the translation:

  • 14.­3
  • 23.­2
  • 23.­13
  • 23.­18
  • 23.­23
  • 23.­28
  • 23.­33
  • 23.­38
  • 23.­43
  • 23.­48
  • 23.­53
  • 23.­58
  • 23.­63
  • 23.­68
  • 23.­73
  • 23.­78
  • 23.­83
  • 23.­88
  • 23.­93
  • 23.­98
  • 23.­103
  • 23.­108
  • 23.­113
  • n.­761
g.­524

meditative 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.”

In this text:

Also rendered here as “absorption.”

Located in 41 passages in the translation:

  • i.­33-34
  • 2.­20
  • 2.­73
  • 2.­297
  • 2.­487-488
  • 9.­43
  • 10.­115
  • 14.­92
  • 14.­188
  • 15.­122-123
  • 15.­125
  • 15.­127-144
  • 17.­7
  • 24.­27
  • g.­14
  • g.­339
  • g.­571
  • g.­802
  • g.­803
  • g.­804
  • g.­805
g.­525

meditative concentration

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

Meditative concentration is defined as the one-pointed abiding in an undistracted state of mind free from afflicted mental states. Four states of meditative concentration are identified, which are identified as being conducive to birth within the realm of formour states of meditative concentration are identified as being conducive to birth within the realm of form, each of which has three phases of intensity. In the context of the Great Vehicle, meditative concentration is the fifth of the six perfections. See also “four meditative concentrations.”

Located in 457 passages in the translation:

  • 1.­22
  • 2.­6
  • 2.­19-21
  • 2.­72
  • 2.­77
  • 2.­254
  • 2.­272
  • 2.­297
  • 2.­311
  • 2.­321
  • 2.­331
  • 2.­341
  • 2.­351
  • 2.­361
  • 2.­370
  • 2.­381
  • 2.­392
  • 2.­404
  • 2.­415
  • 2.­426
  • 2.­435
  • 2.­484-488
  • 2.­490
  • 2.­492
  • 2.­504-506
  • 2.­517
  • 2.­529-530
  • 2.­561
  • 2.­638
  • 2.­645
  • 3.­108
  • 3.­119
  • 4.­16
  • 4.­34
  • 4.­45
  • 4.­51
  • 5.­120
  • 5.­188
  • 5.­215
  • 5.­370
  • 5.­411
  • 5.­421
  • 5.­438
  • 5.­442
  • 5.­444-445
  • 5.­460
  • 5.­477
  • 5.­482
  • 5.­485-486
  • 5.­488
  • 5.­500
  • 6.­87
  • 6.­114
  • 6.­134
  • 6.­150
  • 6.­174-176
  • 6.­184
  • 6.­201
  • 6.­203-204
  • 6.­206-208
  • 6.­212
  • 6.­218
  • 7.­4
  • 7.­90
  • 7.­117
  • 7.­186
  • 7.­271
  • 7.­341
  • 7.­356
  • 7.­359
  • 7.­372
  • 8.­17
  • 8.­30
  • 8.­47
  • 8.­60
  • 8.­77
  • 8.­83
  • 8.­108
  • 8.­112-115
  • 8.­120-121
  • 8.­131
  • 8.­141
  • 8.­151
  • 8.­161
  • 8.­168
  • 8.­172
  • 8.­207
  • 8.­216-217
  • 8.­220-226
  • 8.­229
  • 8.­231-237
  • 8.­239-240
  • 8.­242-243
  • 8.­252
  • 8.­262
  • 8.­268
  • 8.­323
  • 8.­337
  • 8.­362-363
  • 8.­373-374
  • 8.­383
  • 8.­399
  • 8.­439
  • 8.­455-456
  • 9.­41-43
  • 9.­46
  • 9.­50
  • 10.­131
  • 10.­164-166
  • 10.­223-225
  • 10.­256
  • 10.­263
  • 11.­24
  • 11.­97-98
  • 11.­122
  • 11.­162
  • 12.­7
  • 12.­12
  • 12.­82
  • 12.­110
  • 12.­218
  • 12.­244
  • 12.­282-290
  • 12.­359
  • 12.­390
  • 12.­401
  • 12.­411
  • 12.­422
  • 12.­433
  • 12.­444
  • 12.­455
  • 12.­466
  • 12.­477
  • 12.­488
  • 12.­499
  • 12.­510
  • 12.­521
  • 12.­532
  • 12.­543
  • 12.­554
  • 12.­569
  • 12.­582
  • 12.­595-596
  • 12.­610
  • 12.­625
  • 12.­627
  • 12.­639
  • 12.­652
  • 12.­661
  • 13.­9
  • 13.­15
  • 13.­104
  • 13.­132
  • 13.­145
  • 13.­157
  • 13.­165
  • 13.­175
  • 13.­184
  • 13.­197
  • 13.­207
  • 13.­220
  • 13.­246
  • 13.­260
  • 13.­274
  • 13.­291
  • 13.­294
  • 13.­312-314
  • 13.­341
  • 14.­92
  • 14.­97-98
  • 14.­184
  • 14.­223
  • 14.­228-229
  • 14.­247-248
  • 15.­11
  • 15.­96
  • 15.­124
  • 16.­15
  • 16.­31
  • 16.­48
  • 16.­50
  • 16.­57
  • 16.­64
  • 16.­66-73
  • 16.­81
  • 16.­97
  • 16.­117
  • 16.­131
  • 16.­141
  • 16.­155
  • 16.­168
  • 16.­185
  • 16.­199
  • 16.­213
  • 16.­227
  • 16.­229
  • 16.­241-242
  • 16.­244-246
  • 16.­248
  • 16.­257
  • 17.­2-3
  • 17.­13
  • 17.­19
  • 17.­57-60
  • 17.­89
  • 17.­97
  • 17.­101
  • 17.­103
  • 18.­5
  • 18.­24
  • 18.­40
  • 18.­44
  • 19.­2
  • 19.­4
  • 19.­6
  • 19.­14
  • 19.­19
  • 21.­1
  • 21.­7
  • 21.­9-13
  • 21.­21
  • 21.­25
  • 21.­57
  • 22.­4-5
  • 22.­17
  • 22.­43
  • 22.­61
  • 22.­65-66
  • 23.­16
  • 23.­21
  • 23.­26
  • 23.­31
  • 23.­36
  • 23.­41
  • 23.­46
  • 23.­51
  • 23.­56
  • 23.­61
  • 23.­66
  • 23.­71
  • 23.­76
  • 23.­81
  • 23.­86
  • 23.­91
  • 23.­96
  • 23.­101
  • 23.­106
  • 23.­111
  • 23.­116
  • 23.­121
  • 23.­139
  • 23.­142
  • 23.­233
  • 23.­346
  • 23.­466-467
  • 23.­469-471
  • 24.­6-7
  • 24.­10
  • 24.­12
  • 24.­15
  • 24.­17
  • 24.­26-27
  • 24.­40
  • 24.­42
  • 24.­44-45
  • 24.­70
  • 24.­77
  • 25.­18
  • 25.­27
  • 25.­113
  • 25.­168
  • 25.­171-175
  • 25.­177-184
  • 25.­196
  • 25.­211
  • 25.­227
  • 25.­242
  • 25.­256
  • 25.­261-270
  • 26.­4
  • 26.­7
  • 26.­43
  • 26.­131
  • 26.­150
  • 26.­162
  • 26.­250
  • 26.­285
  • 26.­299
  • 26.­313
  • 26.­327
  • 26.­341
  • 26.­355
  • 26.­369
  • 26.­383
  • 26.­397
  • 26.­411
  • 26.­425
  • 26.­439
  • 26.­453
  • 26.­467
  • 26.­481
  • 26.­495
  • 26.­509
  • 26.­523
  • 26.­530
  • 26.­724-729
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­197-198
  • 27.­407-408
  • 27.­623-624
  • 27.­663
  • 27.­665
  • 27.­667
  • 27.­669-671
  • 27.­679
  • 28.­2
  • 28.­89
  • 28.­118
  • 28.­135
  • 28.­150
  • 28.­156
  • 28.­258
  • 28.­366
  • 28.­384
  • 28.­386-388
  • 28.­407
  • 28.­416
  • n.­89
  • n.­101
  • n.­422
  • g.­345
  • g.­416
  • g.­652
  • g.­792
  • g.­905
g.­526

meditative stability

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

Definition from the 84000 Glossary of Terms:

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

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

In this text:

Also included as sixth of the seven branches of enlightenment.

Located in 927 passages in the translation:

  • 1.­2
  • 1.­4-5
  • 1.­10
  • 1.­49
  • 1.­57
  • 1.­65
  • 1.­73
  • 1.­81
  • 1.­89
  • 1.­97
  • 1.­105
  • 1.­113
  • 1.­121
  • 2.­5
  • 2.­19-20
  • 2.­162
  • 2.­223
  • 2.­225
  • 2.­254
  • 2.­274
  • 2.­298
  • 2.­311
  • 2.­321
  • 2.­331
  • 2.­341
  • 2.­351
  • 2.­361
  • 2.­370
  • 2.­381
  • 2.­392
  • 2.­404
  • 2.­415
  • 2.­426
  • 2.­435
  • 2.­487-488
  • 2.­494
  • 2.­505-506
  • 2.­552
  • 2.­562
  • 2.­575
  • 2.­579
  • 2.­583
  • 2.­618
  • 3.­110
  • 3.­119
  • 3.­123
  • 4.­16-17
  • 4.­21
  • 4.­34
  • 4.­45
  • 4.­51
  • 5.­188-189
  • 5.­228
  • 5.­377
  • 5.­411
  • 5.­415
  • 5.­421
  • 5.­438
  • 5.­442-445
  • 5.­460
  • 5.­477
  • 5.­482
  • 5.­485-486
  • 5.­488
  • 5.­500
  • 6.­94
  • 6.­117
  • 6.­134
  • 6.­150
  • 6.­158-170
  • 6.­172-176
  • 6.­184
  • 6.­201
  • 6.­203-204
  • 6.­206-208
  • 6.­212
  • 6.­218
  • 7.­4
  • 7.­97
  • 7.­117
  • 7.­186
  • 7.­278
  • 7.­341
  • 7.­356
  • 7.­372
  • 8.­17
  • 8.­30
  • 8.­47
  • 8.­60
  • 8.­65
  • 8.­83
  • 8.­86-87
  • 8.­90
  • 8.­108-109
  • 8.­112-115
  • 8.­120-121
  • 8.­131
  • 8.­141
  • 8.­151
  • 8.­161
  • 8.­173
  • 8.­213
  • 8.­220
  • 8.­222-226
  • 8.­229-230
  • 8.­235
  • 8.­237-238
  • 8.­254
  • 8.­263
  • 8.­268
  • 8.­278-280
  • 8.­308
  • 8.­312
  • 8.­314-315
  • 8.­323
  • 8.­337
  • 8.­362-363
  • 8.­373-375
  • 8.­407-568
  • 9.­28-29
  • 9.­31
  • 9.­39
  • 9.­46
  • 9.­50
  • 10.­11
  • 10.­114-115
  • 10.­131
  • 10.­167-169
  • 10.­223-225
  • 10.­256
  • 10.­263
  • 11.­6
  • 11.­8
  • 11.­24
  • 11.­97-98
  • 11.­122
  • 11.­169
  • 12.­5
  • 12.­7
  • 12.­12
  • 12.­117
  • 12.­225
  • 12.­244
  • 12.­289-290
  • 12.­366
  • 12.­390
  • 12.­401
  • 12.­411
  • 12.­422
  • 12.­433
  • 12.­444
  • 12.­455
  • 12.­466
  • 12.­477
  • 12.­488
  • 12.­499
  • 12.­510
  • 12.­521
  • 12.­532
  • 12.­543
  • 12.­554
  • 12.­569
  • 12.­582
  • 12.­595-596
  • 12.­610
  • 12.­625-627
  • 12.­639
  • 12.­652
  • 12.­661
  • 13.­9
  • 13.­15
  • 13.­111
  • 13.­132
  • 13.­145
  • 13.­157
  • 13.­165
  • 13.­175
  • 13.­184
  • 13.­197
  • 13.­207
  • 13.­217
  • 13.­220
  • 13.­246
  • 13.­260
  • 13.­274
  • 13.­291
  • 13.­294
  • 13.­323
  • 13.­341
  • 14.­71
  • 14.­92
  • 14.­97-98
  • 14.­191
  • 14.­214
  • 14.­217
  • 14.­223
  • 14.­228-229
  • 14.­247-248
  • 15.­11
  • 15.­103
  • 15.­121
  • 15.­123-125
  • 15.­127-144
  • 16.­15
  • 16.­32
  • 16.­48
  • 16.­50
  • 16.­57
  • 16.­64
  • 16.­66-73
  • 16.­81
  • 16.­97
  • 16.­117
  • 16.­131
  • 16.­141
  • 16.­155
  • 16.­168
  • 16.­185
  • 16.­199
  • 16.­213
  • 16.­227
  • 16.­229
  • 16.­241-242
  • 16.­244-246
  • 16.­248
  • 16.­257
  • 16.­265
  • 16.­270
  • 17.­1-3
  • 17.­7
  • 17.­13
  • 17.­19
  • 17.­55
  • 17.­76
  • 17.­90
  • 17.­97
  • 17.­103
  • 18.­5
  • 18.­17
  • 18.­24
  • 18.­39-40
  • 18.­44
  • 18.­61
  • 19.­2
  • 19.­4
  • 19.­6
  • 19.­12-15
  • 19.­19
  • 21.­1-2
  • 21.­12-13
  • 21.­21
  • 21.­24-27
  • 21.­29
  • 21.­44
  • 21.­57-58
  • 21.­63
  • 22.­4-5
  • 22.­17
  • 22.­43
  • 22.­50
  • 22.­54
  • 22.­61
  • 22.­66
  • 23.­3
  • 23.­14
  • 23.­16
  • 23.­19
  • 23.­21
  • 23.­24
  • 23.­26
  • 23.­29
  • 23.­31
  • 23.­34
  • 23.­36
  • 23.­39
  • 23.­41
  • 23.­44
  • 23.­46
  • 23.­49
  • 23.­51
  • 23.­54
  • 23.­56
  • 23.­59
  • 23.­61
  • 23.­64
  • 23.­66
  • 23.­69
  • 23.­71
  • 23.­74
  • 23.­76
  • 23.­79
  • 23.­81
  • 23.­84
  • 23.­86
  • 23.­89
  • 23.­91
  • 23.­94
  • 23.­96
  • 23.­99
  • 23.­101
  • 23.­104
  • 23.­106
  • 23.­109
  • 23.­111
  • 23.­114
  • 23.­116
  • 23.­121
  • 23.­240
  • 23.­353
  • 23.­466-467
  • 23.­469-471
  • 24.­6-7
  • 24.­10
  • 24.­12
  • 24.­15
  • 24.­17-18
  • 24.­26-27
  • 24.­36
  • 24.­38
  • 24.­40
  • 24.­42
  • 24.­44-45
  • 24.­70
  • 24.­75
  • 25.­4
  • 25.­18
  • 25.­27
  • 25.­120
  • 25.­143
  • 25.­155
  • 25.­168
  • 25.­171-175
  • 25.­177-184
  • 25.­197
  • 25.­212
  • 25.­228
  • 25.­243
  • 25.­258
  • 25.­261-270
  • 26.­4
  • 26.­26
  • 26.­43
  • 26.­138
  • 26.­150
  • 26.­162
  • 26.­259
  • 26.­285
  • 26.­299
  • 26.­313
  • 26.­327
  • 26.­341
  • 26.­355
  • 26.­369
  • 26.­383
  • 26.­397
  • 26.­411
  • 26.­425
  • 26.­439
  • 26.­453
  • 26.­467
  • 26.­481
  • 26.­495
  • 26.­509
  • 26.­523
  • 26.­530
  • 26.­766-771
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­211-212
  • 27.­421-422
  • 27.­637-638
  • 27.­663
  • 27.­665
  • 27.­669-671
  • 27.­679
  • 28.­2
  • 28.­96
  • 28.­119
  • 28.­136
  • 28.­151
  • 28.­156
  • 28.­265
  • 28.­373
  • 28.­384
  • 28.­386-388
  • 28.­399
  • 28.­407
  • 28.­416
  • n.­73
  • n.­157
  • n.­187
  • n.­286
  • n.­307
  • n.­320-321
  • n.­323
  • n.­328
  • n.­380
  • n.­393-394
  • n.­396
  • n.­401
  • n.­405-408
  • n.­449-450
  • n.­454-455
  • n.­457-461
  • n.­464-466
  • n.­468-470
  • n.­472-473
  • n.­475-477
  • n.­480
  • n.­483-486
  • n.­498
  • n.­580
  • g.­2
  • g.­7
  • g.­8
  • g.­11
  • g.­12
  • g.­13
  • g.­17
  • g.­61
  • g.­62
  • g.­63
  • g.­69
  • g.­85
  • g.­86
  • g.­87
  • g.­94
  • g.­98
  • g.­99
  • g.­100
  • g.­109
  • g.­112
  • g.­116
  • g.­120
  • g.­125
  • g.­126
  • g.­130
  • g.­144
  • g.­145
  • g.­158
  • g.­159
  • g.­161
  • g.­172
  • g.­177
  • g.­178
  • g.­179
  • g.­180
  • g.­183
  • g.­186
  • g.­190
  • g.­191
  • g.­192
  • g.­193
  • g.­194
  • g.­195
  • g.­197
  • g.­205
  • g.­220
  • g.­243
  • g.­244
  • g.­245
  • g.­246
  • g.­247
  • g.­248
  • g.­249
  • g.­250
  • g.­251
  • g.­252
  • g.­256
  • g.­257
  • g.­258
  • g.­261
  • g.­272
  • g.­273
  • g.­275
  • g.­276
  • g.­324
  • g.­331
  • g.­332
  • g.­353
  • g.­354
  • g.­355
  • g.­362
  • g.­368
  • g.­381
  • g.­390
  • g.­395
  • g.­396
  • g.­397
  • g.­398
  • g.­400
  • g.­403
  • g.­404
  • g.­405
  • g.­411
  • g.­412
  • g.­413
  • g.­420
  • g.­428
  • g.­429
  • g.­430
  • g.­437
  • g.­457
  • g.­458
  • g.­459
  • g.­460
  • g.­461
  • g.­485
  • g.­486
  • g.­488
  • g.­508
  • g.­513
  • g.­514
  • g.­551
  • g.­552
  • g.­567
  • g.­578
  • g.­579
  • g.­585
  • g.­586
  • g.­588
  • g.­596
  • g.­597
  • g.­598
  • g.­600
  • g.­606
  • g.­608
  • g.­648
  • g.­649
  • g.­659
  • g.­666
  • g.­678
  • g.­684
  • g.­687
  • g.­688
  • g.­689
  • g.­692
  • g.­716
  • g.­717
  • g.­729
  • g.­730
  • g.­739
  • g.­740
  • g.­741
  • g.­742
  • g.­743
  • g.­744
  • g.­745
  • g.­746
  • g.­748
  • g.­776
  • g.­781
  • g.­785
  • g.­786
  • g.­800
  • g.­801
  • g.­811
  • g.­812
  • g.­813
  • g.­814
  • g.­820
  • g.­821
  • g.­835
  • g.­836
  • g.­837
  • g.­850
  • g.­851
  • g.­853
  • g.­858
  • g.­871
  • g.­881
  • g.­890
  • g.­891
  • g.­892
  • g.­894
  • g.­907
  • g.­911
  • g.­913
  • g.­914
  • g.­915
  • g.­918
  • g.­919
  • g.­920
  • g.­922
  • g.­923
  • g.­927
  • g.­928
  • g.­929
  • g.­966
  • g.­967
  • g.­968
  • g.­969
  • g.­974
  • g.­977
  • g.­979
  • g.­983
  • g.­984
  • g.­988
  • g.­994
g.­530

mental consciousness

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

Located in 337 passages in the translation:

  • 2.­264
  • 2.­304
  • 2.­314
  • 2.­324
  • 2.­334
  • 2.­344
  • 2.­354
  • 2.­363
  • 2.­374
  • 2.­385
  • 2.­397
  • 2.­408
  • 2.­419
  • 3.­101
  • 3.­103
  • 3.­114
  • 4.­3
  • 4.­34
  • 5.­26
  • 5.­188
  • 5.­190
  • 5.­195
  • 5.­300
  • 5.­403
  • 5.­416
  • 5.­431
  • 5.­442
  • 5.­445
  • 5.­453
  • 5.­470
  • 5.­481
  • 5.­483
  • 5.­486-487
  • 5.­493
  • 6.­24
  • 6.­106
  • 6.­178
  • 6.­193
  • 6.­204
  • 6.­206
  • 7.­27
  • 7.­109
  • 7.­186
  • 7.­216-224
  • 7.­310
  • 7.­349
  • 7.­364
  • 8.­9
  • 8.­22
  • 8.­39
  • 8.­52
  • 8.­113-115
  • 8.­120-121
  • 8.­125
  • 8.­135
  • 8.­145
  • 8.­155
  • 8.­256
  • 8.­317
  • 8.­329
  • 8.­398
  • 10.­143-145
  • 10.­202-204
  • 11.­16
  • 11.­81-82
  • 11.­114
  • 12.­7
  • 12.­47
  • 12.­155
  • 12.­236
  • 12.­253
  • 12.­322
  • 12.­382
  • 12.­395
  • 12.­405
  • 12.­416
  • 12.­427
  • 12.­438
  • 12.­449
  • 12.­460
  • 12.­471
  • 12.­482
  • 12.­493
  • 12.­504
  • 12.­515
  • 12.­526
  • 12.­537
  • 12.­548
  • 12.­561
  • 12.­574
  • 12.­587
  • 12.­596
  • 12.­602
  • 12.­617
  • 12.­626
  • 12.­631
  • 12.­644
  • 12.­655
  • 13.­3
  • 13.­41
  • 13.­125
  • 13.­137
  • 13.­150
  • 13.­160
  • 13.­170
  • 13.­178
  • 13.­189
  • 13.­201
  • 13.­211
  • 13.­220
  • 13.­238
  • 13.­252
  • 13.­268
  • 13.­283
  • 13.­294
  • 13.­333
  • 14.­26
  • 14.­84
  • 14.­97-98
  • 14.­121
  • 14.­228-229
  • 14.­242
  • 14.­248
  • 15.­5
  • 15.­39-45
  • 15.­124
  • 16.­10
  • 16.­24
  • 16.­40
  • 16.­50-51
  • 16.­58
  • 16.­66-67
  • 16.­69-73
  • 16.­75
  • 16.­89
  • 16.­109
  • 16.­123
  • 16.­135
  • 16.­147
  • 16.­160
  • 16.­177
  • 16.­191
  • 16.­205
  • 16.­219
  • 16.­229
  • 16.­241-242
  • 16.­248
  • 16.­251
  • 18.­5
  • 21.­12-13
  • 21.­15
  • 22.­15
  • 22.­61
  • 22.­66
  • 23.­170
  • 23.­283
  • 24.­40
  • 24.­42
  • 25.­12
  • 25.­21
  • 25.­51
  • 25.­143
  • 25.­147
  • 25.­160
  • 25.­171-175
  • 25.­177-184
  • 25.­188
  • 25.­203
  • 25.­219
  • 25.­234
  • 25.­249
  • 25.­261-270
  • 26.­35
  • 26.­68
  • 26.­150
  • 26.­154
  • 26.­187
  • 26.­277
  • 26.­291
  • 26.­305
  • 26.­319
  • 26.­333
  • 26.­347
  • 26.­361
  • 26.­375
  • 26.­389
  • 26.­403
  • 26.­417
  • 26.­431
  • 26.­445
  • 26.­459
  • 26.­473
  • 26.­487
  • 26.­501
  • 26.­515
  • 26.­535
  • 26.­541
  • 26.­547
  • 26.­553
  • 26.­559
  • 26.­565
  • 26.­571
  • 26.­577
  • 26.­583
  • 26.­589
  • 26.­595
  • 26.­601
  • 26.­607
  • 26.­613
  • 26.­619
  • 26.­625
  • 26.­631
  • 26.­637
  • 26.­643
  • 26.­649
  • 26.­655
  • 26.­661
  • 26.­667
  • 26.­673
  • 26.­679
  • 26.­685
  • 26.­691
  • 26.­697
  • 26.­703
  • 26.­709
  • 26.­715
  • 26.­721
  • 26.­727
  • 26.­733
  • 26.­739
  • 26.­745
  • 26.­751
  • 26.­757
  • 26.­763
  • 26.­769
  • 26.­775
  • 26.­781
  • 26.­787
  • 26.­793
  • 26.­799
  • 26.­805
  • 26.­811
  • 26.­817
  • 26.­823
  • 26.­829
  • 26.­835
  • 26.­841
  • 26.­847
  • 26.­853
  • 26.­859
  • 26.­865
  • 26.­871
  • 26.­877
  • 26.­883
  • 26.­889
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­71-72
  • 27.­281-282
  • 27.­497-498
  • 27.­663
  • 27.­670
  • 27.­679
  • 28.­2
  • 28.­26
  • 28.­110
  • 28.­127
  • 28.­142
  • 28.­156
  • 28.­195
  • 28.­303
  • 28.­384
  • 28.­386-388
  • n.­736
  • g.­139
g.­531

mental faculty

Wylie:
  • yid
Tibetan:
  • ཡིད།
Sanskrit:
  • manas

The faculty that perceives mental phenomena.

Located in 366 passages in the translation:

  • 2.­227
  • 2.­240
  • 2.­247
  • 2.­262
  • 2.­284
  • 2.­304
  • 2.­314
  • 2.­324
  • 2.­334
  • 2.­344
  • 2.­354
  • 2.­363
  • 2.­374
  • 2.­385
  • 2.­397
  • 2.­408
  • 2.­419
  • 2.­464
  • 2.­552
  • 3.­36
  • 3.­99
  • 3.­103
  • 3.­114
  • 3.­175-179
  • 3.­440-444
  • 3.­655-656
  • 3.­658
  • 3.­748
  • 3.­751
  • 4.­1
  • 4.­34
  • 4.­40
  • 4.­46
  • 5.­14
  • 5.­188
  • 5.­190
  • 5.­193
  • 5.­286
  • 5.­401
  • 5.­416
  • 5.­429
  • 5.­442
  • 5.­445
  • 5.­451
  • 5.­468
  • 5.­481
  • 5.­483
  • 5.­486-487
  • 5.­492
  • 6.­12
  • 6.­104
  • 6.­121
  • 6.­137
  • 6.­178
  • 6.­191
  • 6.­204
  • 6.­206
  • 6.­208
  • 7.­15
  • 7.­107
  • 7.­186
  • 7.­198-206
  • 7.­298
  • 7.­349
  • 7.­362
  • 8.­7
  • 8.­20
  • 8.­37
  • 8.­50
  • 8.­113-115
  • 8.­120-121
  • 8.­125
  • 8.­135
  • 8.­145
  • 8.­155
  • 8.­256
  • 8.­317
  • 8.­327
  • 8.­386
  • 8.­398
  • 9.­34
  • 10.­137-139
  • 10.­196-198
  • 11.­14
  • 11.­77-78
  • 11.­112
  • 12.­7
  • 12.­35
  • 12.­143
  • 12.­234
  • 12.­251
  • 12.­320
  • 12.­380
  • 12.­395
  • 12.­405
  • 12.­416
  • 12.­427
  • 12.­438
  • 12.­449
  • 12.­460
  • 12.­471
  • 12.­482
  • 12.­493
  • 12.­504
  • 12.­515
  • 12.­526
  • 12.­537
  • 12.­548
  • 12.­559
  • 12.­573
  • 12.­585
  • 12.­596
  • 12.­600
  • 12.­615
  • 12.­626
  • 12.­629
  • 12.­642
  • 12.­655
  • 13.­3
  • 13.­29
  • 13.­123
  • 13.­135
  • 13.­148
  • 13.­160
  • 13.­170
  • 13.­178
  • 13.­187
  • 13.­201
  • 13.­211
  • 13.­220
  • 13.­236
  • 13.­250
  • 13.­268
  • 13.­281
  • 13.­294
  • 13.­331
  • 14.­14
  • 14.­82
  • 14.­97-98
  • 14.­109
  • 14.­228-229
  • 14.­242
  • 14.­248
  • 15.­5
  • 15.­25-31
  • 15.­124
  • 16.­10
  • 16.­22
  • 16.­38
  • 16.­50-51
  • 16.­58
  • 16.­66-67
  • 16.­69-73
  • 16.­75
  • 16.­87
  • 16.­107
  • 16.­121
  • 16.­135
  • 16.­145
  • 16.­158
  • 16.­175
  • 16.­189
  • 16.­203
  • 16.­217
  • 16.­229
  • 16.­241-242
  • 16.­248
  • 16.­251
  • 18.­5
  • 21.­12-13
  • 21.­15
  • 22.­61
  • 22.­66
  • 23.­158
  • 23.­271
  • 24.­6-7
  • 24.­40
  • 24.­42
  • 25.­12
  • 25.­21
  • 25.­39
  • 25.­143
  • 25.­145
  • 25.­158
  • 25.­171-175
  • 25.­177-184
  • 25.­186
  • 25.­201
  • 25.­217
  • 25.­232
  • 25.­247
  • 25.­261-270
  • 26.­33
  • 26.­56
  • 26.­150
  • 26.­152
  • 26.­175
  • 26.­275
  • 26.­289
  • 26.­303
  • 26.­317
  • 26.­331
  • 26.­345
  • 26.­359
  • 26.­373
  • 26.­387
  • 26.­401
  • 26.­415
  • 26.­429
  • 26.­443
  • 26.­457
  • 26.­471
  • 26.­485
  • 26.­499
  • 26.­513
  • 26.­533
  • 26.­539
  • 26.­545
  • 26.­551
  • 26.­557
  • 26.­563
  • 26.­569
  • 26.­575
  • 26.­581
  • 26.­587
  • 26.­593
  • 26.­599
  • 26.­605
  • 26.­611
  • 26.­617
  • 26.­623
  • 26.­629
  • 26.­635
  • 26.­641
  • 26.­647
  • 26.­653
  • 26.­659
  • 26.­665
  • 26.­671
  • 26.­677
  • 26.­683
  • 26.­689
  • 26.­695
  • 26.­701
  • 26.­707
  • 26.­713
  • 26.­719
  • 26.­725
  • 26.­731
  • 26.­737
  • 26.­743
  • 26.­749
  • 26.­755
  • 26.­761
  • 26.­767
  • 26.­773
  • 26.­779
  • 26.­785
  • 26.­791
  • 26.­797
  • 26.­803
  • 26.­809
  • 26.­815
  • 26.­821
  • 26.­827
  • 26.­833
  • 26.­839
  • 26.­845
  • 26.­851
  • 26.­857
  • 26.­863
  • 26.­869
  • 26.­875
  • 26.­881
  • 26.­887
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­47-48
  • 27.­257-258
  • 27.­473-474
  • 27.­663
  • 27.­670
  • 27.­679
  • 28.­2
  • 28.­14
  • 28.­108
  • 28.­125
  • 28.­140
  • 28.­156
  • 28.­183
  • 28.­291
  • 28.­384
  • 28.­386-388
  • g.­788
g.­532

mental image

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

See “sign.”

Located in 177 passages in the translation:

  • 5.­416-424
  • 5.­441
  • 6.­1-101
  • 6.­120-135
  • 8.­49-62
  • 8.­180
  • 8.­215
  • 8.­498
  • 8.­526
  • 13.­302
  • 13.­305
  • 13.­308
  • 13.­311
  • 13.­314
  • 13.­317
  • 23.­255
  • 24.­3-5
  • 24.­8-9
  • 24.­22
  • 24.­29-31
  • 24.­33-34
  • 24.­37
  • 24.­42-43
  • 25.­137
  • 27.­659-660
  • 27.­673-674
  • n.­298
  • n.­300
  • n.­560
  • n.­775
  • n.­780
  • g.­782
g.­533

mentally compounded sensory contact

Wylie:
  • yid kyi ’dus te reg pa
Tibetan:
  • ཡིད་ཀྱི་འདུས་ཏེ་རེག་པ།
Sanskrit:
  • manaḥsaṃsparśa

Located in 516 passages in the translation:

  • 2.­265-266
  • 2.­305
  • 2.­315
  • 2.­325
  • 2.­335
  • 2.­345
  • 2.­355
  • 2.­364
  • 2.­375
  • 2.­386
  • 2.­398
  • 2.­409
  • 2.­420
  • 3.­102
  • 3.­114
  • 4.­4
  • 4.­34
  • 5.­32
  • 5.­38
  • 5.­188
  • 5.­190
  • 5.­196-197
  • 5.­307
  • 5.­314
  • 5.­404-405
  • 5.­416
  • 5.­432-433
  • 5.­442
  • 5.­445
  • 5.­454-455
  • 5.­471-472
  • 5.­481
  • 5.­483
  • 5.­486-487
  • 5.­494
  • 6.­30
  • 6.­36
  • 6.­107-108
  • 6.­194-195
  • 6.­204
  • 6.­206
  • 7.­33
  • 7.­39
  • 7.­110-111
  • 7.­186
  • 7.­225-232
  • 7.­234-242
  • 7.­316
  • 7.­322
  • 7.­350
  • 7.­365-366
  • 8.­10-11
  • 8.­23-24
  • 8.­40-41
  • 8.­53-54
  • 8.­113-115
  • 8.­120-121
  • 8.­125
  • 8.­135
  • 8.­145
  • 8.­155
  • 8.­256
  • 8.­317
  • 8.­329
  • 8.­398
  • 10.­146-151
  • 10.­205-210
  • 11.­17-18
  • 11.­83-86
  • 11.­115-116
  • 12.­7
  • 12.­53
  • 12.­59
  • 12.­161
  • 12.­167
  • 12.­237-238
  • 12.­254-255
  • 12.­323-324
  • 12.­383-384
  • 12.­395
  • 12.­405
  • 12.­416
  • 12.­427
  • 12.­438
  • 12.­449
  • 12.­460
  • 12.­471
  • 12.­482
  • 12.­493
  • 12.­504
  • 12.­515
  • 12.­526
  • 12.­537
  • 12.­548
  • 12.­562-563
  • 12.­575-576
  • 12.­588-589
  • 12.­596
  • 12.­603-604
  • 12.­618-619
  • 12.­626
  • 12.­632-633
  • 12.­645-646
  • 12.­655
  • 13.­3
  • 13.­47
  • 13.­53
  • 13.­126-127
  • 13.­138-139
  • 13.­151-152
  • 13.­160
  • 13.­170
  • 13.­178
  • 13.­190-191
  • 13.­201
  • 13.­211
  • 13.­220
  • 13.­239-240
  • 13.­253-254
  • 13.­268
  • 13.­284-285
  • 13.­294
  • 13.­334-335
  • 14.­32
  • 14.­38
  • 14.­85-86
  • 14.­97-98
  • 14.­127
  • 14.­133
  • 14.­228-229
  • 14.­242
  • 14.­248
  • 15.­5
  • 15.­46-59
  • 15.­124
  • 16.­10
  • 16.­25-26
  • 16.­41-42
  • 16.­50-51
  • 16.­58
  • 16.­66-67
  • 16.­69-73
  • 16.­75
  • 16.­90-91
  • 16.­110-111
  • 16.­124-125
  • 16.­135
  • 16.­148-149
  • 16.­161-162
  • 16.­178-179
  • 16.­192-193
  • 16.­206-207
  • 16.­220-221
  • 16.­229
  • 16.­241-242
  • 16.­248
  • 16.­251
  • 18.­5
  • 21.­12-13
  • 21.­15
  • 22.­61
  • 22.­66
  • 23.­176
  • 23.­182
  • 23.­289
  • 23.­295
  • 24.­40
  • 24.­42
  • 25.­12
  • 25.­21
  • 25.­57
  • 25.­63
  • 25.­143
  • 25.­148-149
  • 25.­161-162
  • 25.­171-175
  • 25.­177-184
  • 25.­189-190
  • 25.­204-205
  • 25.­220-221
  • 25.­235-236
  • 25.­250-251
  • 25.­261-270
  • 26.­36-37
  • 26.­74
  • 26.­80
  • 26.­150
  • 26.­155-156
  • 26.­193
  • 26.­199
  • 26.­278-279
  • 26.­292-293
  • 26.­306-307
  • 26.­320-321
  • 26.­334-335
  • 26.­348-349
  • 26.­362-363
  • 26.­376-377
  • 26.­390-391
  • 26.­404-405
  • 26.­418-419
  • 26.­432-433
  • 26.­446-447
  • 26.­460-461
  • 26.­474-475
  • 26.­488-489
  • 26.­502-503
  • 26.­516-517
  • 26.­536-537
  • 26.­542-543
  • 26.­548-549
  • 26.­554-555
  • 26.­560-561
  • 26.­566-567
  • 26.­572-573
  • 26.­578-579
  • 26.­584-585
  • 26.­590-591
  • 26.­596-597
  • 26.­602-603
  • 26.­608-609
  • 26.­614-615
  • 26.­620-621
  • 26.­626-627
  • 26.­632-633
  • 26.­638-639
  • 26.­644-645
  • 26.­650-651
  • 26.­656-657
  • 26.­662-663
  • 26.­668-669
  • 26.­674-675
  • 26.­680-681
  • 26.­686-687
  • 26.­692-693
  • 26.­698-699
  • 26.­704-705
  • 26.­710-711
  • 26.­716-717
  • 26.­722-723
  • 26.­728-729
  • 26.­734-735
  • 26.­740-741
  • 26.­746-747
  • 26.­752-753
  • 26.­758-759
  • 26.­764-765
  • 26.­770-771
  • 26.­776-777
  • 26.­782-783
  • 26.­788-789
  • 26.­794-795
  • 26.­800-801
  • 26.­806-807
  • 26.­812-813
  • 26.­818-819
  • 26.­824-825
  • 26.­830-831
  • 26.­836-837
  • 26.­842-843
  • 26.­848-849
  • 26.­854-855
  • 26.­860-861
  • 26.­866-867
  • 26.­872-873
  • 26.­878-879
  • 26.­884-885
  • 26.­890-891
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­83-84
  • 27.­95-96
  • 27.­293-294
  • 27.­305-306
  • 27.­509-510
  • 27.­521-522
  • 27.­663
  • 27.­670
  • 27.­679
  • 28.­2
  • 28.­32
  • 28.­38
  • 28.­111-112
  • 28.­128-129
  • 28.­143-144
  • 28.­156
  • 28.­201
  • 28.­207
  • 28.­309
  • 28.­315
  • 28.­384
  • 28.­386-388
g.­534

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 258 passages in the translation:

  • i.­26
  • i.­71
  • i.­77
  • 8.­221-226
  • 8.­379
  • 8.­421
  • 8.­558
  • 10.­52
  • 13.­298
  • 13.­302-303
  • 13.­305-306
  • 13.­308-309
  • 13.­311-312
  • 13.­314-315
  • 13.­317
  • 14.­218
  • 16.­276
  • 18.­9
  • 18.­16
  • 18.­46-58
  • 18.­60-61
  • 19.­1
  • 19.­3
  • 21.­67
  • 22.­69-71
  • 22.­73-74
  • 23.­1-2
  • 23.­4-10
  • 23.­12-13
  • 23.­15
  • 23.­17-18
  • 23.­20
  • 23.­22-23
  • 23.­25
  • 23.­27-28
  • 23.­30
  • 23.­32-33
  • 23.­35
  • 23.­37-38
  • 23.­40
  • 23.­42-43
  • 23.­45
  • 23.­47-48
  • 23.­50
  • 23.­52-53
  • 23.­55
  • 23.­57-58
  • 23.­60
  • 23.­62-63
  • 23.­65
  • 23.­67-68
  • 23.­70
  • 23.­72-73
  • 23.­75
  • 23.­77-78
  • 23.­80
  • 23.­82-83
  • 23.­85
  • 23.­87-88
  • 23.­90
  • 23.­92-93
  • 23.­95
  • 23.­97-98
  • 23.­100
  • 23.­102-103
  • 23.­105
  • 23.­107-108
  • 23.­110
  • 23.­112-113
  • 23.­115
  • 23.­117
  • 23.­124-125
  • 23.­127-138
  • 23.­258
  • 23.­367-463
  • 23.­467
  • 24.­20
  • 24.­48-54
  • 24.­56
  • 24.­70
  • 24.­77
  • 27.­667
  • 28.­396-397
  • n.­248
  • n.­422
  • n.­551
  • n.­771
  • g.­685
  • g.­686
g.­536

millionfold world system

Wylie:
  • ’jig rten gyi khams ’bring po stong gnyis pa
  • stong gnyis kyi ’jig rten gyi khams ’bring po
Tibetan:
  • འཇིག་རྟེན་གྱི་ཁམས་འབྲིང་པོ་སྟོང་གཉིས་པ།
  • སྟོང་གཉིས་ཀྱི་འཇིག་རྟེན་གྱི་ཁམས་འབྲིང་པོ།
Sanskrit:
  • dvisāhasralokadhātu

According to traditional Indian cosmology, a universe comprising one thousand thousandfold world systems.

Located in 28 passages in the translation:

  • 1.­35
  • 18.­54
  • 18.­56
  • 23.­27
  • 23.­32
  • 23.­57
  • 23.­62
  • 23.­117
  • 23.­374
  • 23.­376
  • 23.­386
  • 23.­388
  • 23.­398
  • 23.­400
  • 23.­410
  • 23.­412
  • 23.­422
  • 23.­424
  • 23.­434
  • 23.­436
  • 23.­446
  • 23.­448
  • 23.­455-456
  • 23.­461-462
  • n.­231
  • g.­376
g.­538

mindfulness

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

Also included as first of the seven branches of enlightenment.

Located in 25 passages in the translation:

  • 1.­4
  • 2.­296
  • 2.­494
  • 8.­77
  • 8.­81
  • 8.­83
  • 8.­220
  • 8.­222-226
  • 8.­229
  • 9.­28-29
  • 9.­46
  • 9.­50
  • 12.­102
  • 15.­138
  • 24.­27
  • g.­540
  • g.­776
  • g.­789
  • g.­857
  • g.­974
g.­550

monk

Wylie:
  • dge slong
Tibetan:
  • དགེ་སློང་།
Sanskrit:
  • bhikṣu

Definition from the 84000 Glossary of Terms:

The term bhikṣu, often translated as “monk,” refers to the highest among the eight types of prātimokṣa vows that make one part of the Buddhist assembly. The Sanskrit term literally means “beggar” or “mendicant,” referring to the fact that Buddhist monks and nuns‍—like other ascetics of the time‍—subsisted on alms (bhikṣā) begged from the laity.

In the Tibetan tradition, which follows the Mūlasarvāstivāda Vinaya, a monk follows 253 rules as part of his moral discipline. A nun (bhikṣuṇī; dge slong ma) follows 364 rules. A novice monk (śrāmaṇera; dge tshul) or nun (śrāmaṇerikā; dge tshul ma) follows thirty-six rules of moral discipline (although in other vinaya traditions novices typically follow only ten).

Located in 85 passages in the translation:

  • 1.­1
  • 1.­22
  • 1.­37-46
  • 2.­199-210
  • 2.­594
  • 2.­623
  • 2.­625
  • 2.­631
  • 7.­361
  • 14.­2
  • 14.­75
  • 14.­96
  • 14.­232
  • 14.­234
  • 14.­236
  • 14.­238
  • 15.­3
  • 15.­13
  • 15.­15
  • 16.­1-3
  • 16.­6
  • 16.­8
  • 16.­50
  • 16.­99
  • 16.­101-103
  • 16.­170
  • 16.­231-236
  • 16.­238
  • 16.­249
  • 21.­57
  • 21.­63
  • 22.­5
  • 24.­1
  • 24.­10
  • 24.­16
  • 24.­31
  • 25.­5
  • 25.­8
  • 27.­668
  • 28.­160-161
  • 28.­163
  • 28.­166
  • 28.­168
  • 28.­170
  • 28.­172
  • 28.­277-278
  • n.­19
  • n.­245
  • n.­551
  • g.­219
  • g.­334
  • g.­462
  • g.­503
  • g.­616
g.­551

moon lamp

Wylie:
  • zla ba’i sgron ma
Tibetan:
  • ཟླ་བའི་སྒྲོན་མ།
Sanskrit:
  • —

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­473
  • 11.­6
g.­553

most extensive teachings

Wylie:
  • shin tu rgyas pa
Tibetan:
  • ཤིན་ཏུ་རྒྱས་པ།
Sanskrit:
  • vaipulya

Twelfth of the twelve branches of the scriptures.

Located in 6 passages in the translation:

  • 2.­121
  • 7.­346
  • 10.­23
  • 22.­23-24
  • g.­902
g.­554

Mount Sumeru

Wylie:
  • ri rab
  • rgyal po ri rab
Tibetan:
  • རི་རབ།
  • རྒྱལ་པོ་རི་རབ།
Sanskrit:
  • sumeru

Definition from the 84000 Glossary of Terms:

According to ancient Buddhist cosmology, this is the great mountain forming the axis of the universe. At its summit is Sudarśana, home of Śakra and his thirty-two gods, and on its flanks live the asuras. The mount has four sides facing the cardinal directions, each of which is made of a different precious stone. Surrounding it are several mountain ranges and the great ocean where the four principal island continents lie: in the south, Jambudvīpa (our world); in the west, Godānīya; in the north, Uttarakuru; and in the east, Pūrvavideha. Above it are the abodes of the desire realm gods. It is variously referred to as Meru, Mount Meru, Sumeru, and Mount Sumeru.

Located in 4 passages in the translation:

  • 1.­23-24
  • 2.­48
  • g.­876
g.­560

name and form

Wylie:
  • ming dang gzugs
Tibetan:
  • མིང་དང་གཟུགས།
Sanskrit:
  • nāmarūpa

Fourth of the twelve links of dependent origination.

Located in 290 passages in the translation:

  • 2.­230
  • 2.­243
  • 2.­251
  • 2.­268
  • 2.­292
  • 2.­307
  • 2.­317
  • 2.­327
  • 2.­337
  • 2.­347
  • 2.­357
  • 2.­366
  • 2.­377
  • 2.­388
  • 2.­400
  • 2.­411
  • 2.­422
  • 3.­345-349
  • 3.­610-614
  • 3.­655
  • 3.­657-658
  • 3.­748
  • 4.­5
  • 4.­34
  • 4.­42
  • 4.­48
  • 5.­48
  • 5.­60
  • 5.­188
  • 5.­190
  • 5.­199-200
  • 5.­326
  • 5.­407
  • 5.­418
  • 5.­435
  • 5.­442
  • 5.­445
  • 5.­457
  • 5.­474
  • 5.­481
  • 5.­483
  • 5.­486-487
  • 5.­496
  • 6.­46
  • 6.­110
  • 6.­130
  • 6.­146
  • 6.­180
  • 6.­198
  • 6.­203-204
  • 6.­206
  • 6.­208
  • 7.­49
  • 7.­113
  • 7.­186
  • 7.­332
  • 7.­352
  • 7.­368
  • 8.­13
  • 8.­26
  • 8.­43
  • 8.­56
  • 8.­113-115
  • 8.­120-121
  • 8.­127
  • 8.­137
  • 8.­147
  • 8.­157
  • 8.­258
  • 8.­319
  • 8.­333
  • 9.­34
  • 10.­8
  • 10.­71
  • 10.­94
  • 11.­20
  • 11.­89-90
  • 11.­118
  • 12.­7
  • 12.­69
  • 12.­177
  • 12.­240
  • 12.­257
  • 12.­326
  • 12.­386
  • 12.­397
  • 12.­407
  • 12.­418
  • 12.­429
  • 12.­440
  • 12.­451
  • 12.­462
  • 12.­473
  • 12.­484
  • 12.­495
  • 12.­506
  • 12.­517
  • 12.­528
  • 12.­539
  • 12.­550
  • 12.­565
  • 12.­578
  • 12.­591
  • 12.­596
  • 12.­606
  • 12.­621
  • 12.­626
  • 12.­635
  • 12.­648
  • 12.­657
  • 13.­5
  • 13.­63
  • 13.­129
  • 13.­141
  • 13.­154
  • 13.­162
  • 13.­172
  • 13.­180
  • 13.­193
  • 13.­203
  • 13.­213
  • 13.­220
  • 13.­242
  • 13.­256
  • 13.­270
  • 13.­287
  • 13.­294
  • 13.­337
  • 14.­48
  • 14.­60-61
  • 14.­88
  • 14.­97-98
  • 14.­143
  • 14.­228-229
  • 14.­244
  • 14.­248
  • 15.­7
  • 15.­67-73
  • 15.­124
  • 16.­12
  • 16.­28
  • 16.­44
  • 16.­50
  • 16.­53
  • 16.­60
  • 16.­66-67
  • 16.­69-73
  • 16.­77
  • 16.­93
  • 16.­113
  • 16.­127
  • 16.­137
  • 16.­151
  • 16.­164
  • 16.­181
  • 16.­195
  • 16.­209
  • 16.­223
  • 16.­229
  • 16.­241-242
  • 16.­248
  • 16.­253
  • 17.­11
  • 18.­5
  • 21.­12-13
  • 21.­17
  • 22.­61
  • 22.­66
  • 23.­192
  • 23.­305
  • 24.­40
  • 24.­42
  • 25.­14
  • 25.­23
  • 25.­73
  • 25.­143
  • 25.­151
  • 25.­164
  • 25.­171-175
  • 25.­177-184
  • 25.­192
  • 25.­207
  • 25.­223
  • 25.­238
  • 25.­253
  • 25.­261-270
  • 26.­39
  • 26.­90
  • 26.­150
  • 26.­158
  • 26.­209
  • 26.­281
  • 26.­295
  • 26.­309
  • 26.­323
  • 26.­337
  • 26.­351
  • 26.­365
  • 26.­379
  • 26.­393
  • 26.­407
  • 26.­421
  • 26.­435
  • 26.­449
  • 26.­463
  • 26.­477
  • 26.­491
  • 26.­505
  • 26.­519
  • 26.­526
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­115-116
  • 27.­325-326
  • 27.­541-542
  • 27.­663
  • 27.­670
  • 27.­679
  • 28.­2
  • 28.­48
  • 28.­114
  • 28.­131
  • 28.­146
  • 28.­156
  • 28.­217
  • 28.­325
  • 28.­384
  • 28.­386-388
  • g.­903
g.­565

narratives

Wylie:
  • rtogs pa brjod pa
Tibetan:
  • རྟོགས་པ་བརྗོད་པ།
Sanskrit:
  • avadāna

Ninth of the twelve branches of the scriptures.

Located in 6 passages in the translation:

  • 2.­121
  • 7.­346
  • 10.­23
  • 22.­23-24
  • g.­902
g.­566

nasally compounded sensory contact

Wylie:
  • sna’i ’dus te reg pa
Tibetan:
  • སྣའི་འདུས་ཏེ་རེག་པ།
Sanskrit:
  • ghrāṇa­saṃsparśa

Located in 517 passages in the translation:

  • 2.­265-266
  • 2.­305
  • 2.­315
  • 2.­325
  • 2.­335
  • 2.­345
  • 2.­355
  • 2.­364
  • 2.­375
  • 2.­386
  • 2.­398
  • 2.­409
  • 2.­420
  • 3.­87
  • 3.­114
  • 4.­4
  • 4.­34
  • 5.­29
  • 5.­35
  • 5.­188
  • 5.­190
  • 5.­196-197
  • 5.­304
  • 5.­311
  • 5.­404-405
  • 5.­416
  • 5.­432-433
  • 5.­442
  • 5.­445
  • 5.­454-455
  • 5.­471-472
  • 5.­481
  • 5.­483
  • 5.­486-487
  • 5.­494
  • 6.­27
  • 6.­33
  • 6.­107-108
  • 6.­194-195
  • 6.­204
  • 6.­206
  • 7.­30
  • 7.­36
  • 7.­110-111
  • 7.­186
  • 7.­225-242
  • 7.­313
  • 7.­319
  • 7.­350
  • 7.­365-366
  • 8.­10-11
  • 8.­23-24
  • 8.­40-41
  • 8.­53-54
  • 8.­113-115
  • 8.­120-121
  • 8.­125
  • 8.­135
  • 8.­145
  • 8.­155
  • 8.­256
  • 8.­317
  • 8.­329
  • 8.­398
  • 10.­146-151
  • 10.­205-210
  • 11.­17-18
  • 11.­83-86
  • 11.­115-116
  • 12.­7
  • 12.­50
  • 12.­56
  • 12.­158
  • 12.­164
  • 12.­237-238
  • 12.­254-255
  • 12.­323-324
  • 12.­383-384
  • 12.­395
  • 12.­405
  • 12.­416
  • 12.­427
  • 12.­438
  • 12.­449
  • 12.­460
  • 12.­471
  • 12.­482
  • 12.­493
  • 12.­504
  • 12.­515
  • 12.­526
  • 12.­537
  • 12.­548
  • 12.­562-563
  • 12.­575-576
  • 12.­588-589
  • 12.­596
  • 12.­603-604
  • 12.­618-619
  • 12.­626
  • 12.­632-633
  • 12.­645-646
  • 12.­655
  • 13.­3
  • 13.­44
  • 13.­50
  • 13.­126-127
  • 13.­138-139
  • 13.­151-152
  • 13.­160
  • 13.­170
  • 13.­178
  • 13.­190-191
  • 13.­201
  • 13.­211
  • 13.­220
  • 13.­239-240
  • 13.­253-254
  • 13.­268
  • 13.­284-285
  • 13.­294
  • 13.­334-335
  • 14.­29
  • 14.­35
  • 14.­85-86
  • 14.­97-98
  • 14.­124
  • 14.­130
  • 14.­228-229
  • 14.­242
  • 14.­248
  • 15.­5
  • 15.­46-59
  • 15.­124
  • 16.­10
  • 16.­25-26
  • 16.­41-42
  • 16.­50-51
  • 16.­58
  • 16.­66-67
  • 16.­69-73
  • 16.­75
  • 16.­90-91
  • 16.­110-111
  • 16.­124-125
  • 16.­135
  • 16.­148-149
  • 16.­161-162
  • 16.­178-179
  • 16.­192-193
  • 16.­206-207
  • 16.­220-221
  • 16.­229
  • 16.­241-242
  • 16.­248
  • 16.­251
  • 18.­5
  • 21.­12-13
  • 21.­15
  • 22.­61
  • 22.­66
  • 23.­173
  • 23.­179
  • 23.­286
  • 23.­292
  • 24.­40
  • 24.­42
  • 25.­12
  • 25.­21
  • 25.­54
  • 25.­60
  • 25.­143
  • 25.­148-149
  • 25.­161-162
  • 25.­171-175
  • 25.­177-184
  • 25.­189-190
  • 25.­204-205
  • 25.­220-221
  • 25.­235-236
  • 25.­250-251
  • 25.­261-270
  • 26.­36-37
  • 26.­71
  • 26.­77
  • 26.­150
  • 26.­155-156
  • 26.­190
  • 26.­196
  • 26.­278-279
  • 26.­292-293
  • 26.­306-307
  • 26.­320-321
  • 26.­334-335
  • 26.­348-349
  • 26.­362-363
  • 26.­376-377
  • 26.­390-391
  • 26.­404-405
  • 26.­418-419
  • 26.­432-433
  • 26.­446-447
  • 26.­460-461
  • 26.­474-475
  • 26.­488-489
  • 26.­502-503
  • 26.­516-517
  • 26.­536-537
  • 26.­542-543
  • 26.­548-549
  • 26.­554-555
  • 26.­560-561
  • 26.­566-567
  • 26.­572-573
  • 26.­578-579
  • 26.­584-585
  • 26.­590-591
  • 26.­596-597
  • 26.­602-603
  • 26.­608-609
  • 26.­614-615
  • 26.­620-621
  • 26.­626-627
  • 26.­632-633
  • 26.­638-639
  • 26.­644-645
  • 26.­650-651
  • 26.­656-657
  • 26.­662-663
  • 26.­668-669
  • 26.­674-675
  • 26.­680-681
  • 26.­686-687
  • 26.­692-693
  • 26.­698-699
  • 26.­704-705
  • 26.­710-711
  • 26.­716-717
  • 26.­722-723
  • 26.­728-729
  • 26.­734-735
  • 26.­740-741
  • 26.­746-747
  • 26.­752-753
  • 26.­758-759
  • 26.­764-765
  • 26.­770-771
  • 26.­776-777
  • 26.­782-783
  • 26.­788-789
  • 26.­794-795
  • 26.­800-801
  • 26.­806-807
  • 26.­812-813
  • 26.­818-819
  • 26.­824-825
  • 26.­830-831
  • 26.­836-837
  • 26.­842-843
  • 26.­848-849
  • 26.­854-855
  • 26.­860-861
  • 26.­866-867
  • 26.­872-873
  • 26.­878-879
  • 26.­884-885
  • 26.­890-891
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­77-78
  • 27.­89-90
  • 27.­287-288
  • 27.­299-300
  • 27.­503-504
  • 27.­515-516
  • 27.­663
  • 27.­670
  • 27.­679
  • 28.­2
  • 28.­29
  • 28.­35
  • 28.­111-112
  • 28.­128-129
  • 28.­143-144
  • 28.­156
  • 28.­198
  • 28.­204
  • 28.­306
  • 28.­312
  • 28.­384
  • 28.­386-388
g.­571

nine serial steps of meditative absorption

Wylie:
  • mthar gyis gnas pa’i snyoms par ’jug pa dgu
Tibetan:
  • མཐར་གྱིས་གནས་པའི་སྙོམས་པར་འཇུག་པ་དགུ།
Sanskrit:
  • navānupūrva­vihāra­samāpatti

The nine levels of meditative absorption that one may attain during a human life, namely the four meditative concentrations corresponding to the realm of form (caturdhyāna), the four formless meditative absorptions (caturārūpya­samāpatti), and the attainment of the state of cessation. For an explanation of the nine serial steps of meditative absorption in this text, see 8.­83. These are also summarized in Jamgon Kongtrul, The Treasury of Knowledge, Book 6, Pt. 2: pp. 428–29.

Located in 302 passages in the translation:

  • 2.­6
  • 2.­223
  • 2.­225
  • 2.­254
  • 2.­272
  • 2.­311
  • 2.­321
  • 2.­331
  • 2.­341
  • 2.­351
  • 2.­361
  • 2.­381
  • 2.­392
  • 2.­404
  • 2.­415
  • 2.­426
  • 2.­435
  • 2.­506
  • 2.­552
  • 2.­561
  • 3.­108
  • 3.­119
  • 4.­14
  • 4.­34
  • 4.­45
  • 4.­51
  • 5.­219
  • 5.­374
  • 5.­411
  • 5.­421
  • 5.­442-445
  • 5.­460
  • 5.­477
  • 5.­486
  • 5.­488
  • 5.­500
  • 6.­91
  • 6.­115
  • 6.­150
  • 6.­201
  • 6.­204
  • 6.­206-208
  • 6.­212
  • 7.­4
  • 7.­94
  • 7.­186
  • 7.­275
  • 7.­356
  • 8.­17
  • 8.­83-84
  • 8.­86-87
  • 8.­90
  • 8.­173
  • 8.­254
  • 8.­262
  • 8.­278-280
  • 8.­308
  • 8.­312
  • 8.­314-315
  • 8.­337
  • 8.­362-363
  • 9.­45
  • 9.­50
  • 10.­131
  • 10.­224
  • 11.­8
  • 11.­98
  • 11.­166
  • 12.­7
  • 12.­12
  • 12.­222
  • 12.­244
  • 12.­363
  • 12.­390
  • 12.­401
  • 12.­411
  • 12.­422
  • 12.­433
  • 12.­444
  • 12.­455
  • 12.­466
  • 12.­477
  • 12.­488
  • 12.­499
  • 12.­510
  • 12.­521
  • 12.­532
  • 12.­543
  • 12.­554
  • 12.­569
  • 12.­595-596
  • 12.­625
  • 12.­627
  • 13.­9
  • 13.­217
  • 13.­220
  • 13.­323
  • 14.­71
  • 14.­248
  • 15.­100
  • 15.­121
  • 15.­123
  • 15.­125
  • 15.­127-132
  • 15.­134-144
  • 16.­15
  • 16.­31
  • 16.­48
  • 16.­50
  • 16.­70
  • 16.­72
  • 16.­229
  • 16.­265
  • 16.­270
  • 17.­1
  • 17.­78
  • 18.­17
  • 18.­21-22
  • 18.­24-28
  • 18.­39-40
  • 18.­61
  • 19.­4
  • 21.­1-2
  • 21.­13
  • 21.­24
  • 21.­26-27
  • 21.­29
  • 21.­44
  • 21.­57-58
  • 22.­5
  • 22.­43
  • 22.­50
  • 22.­54
  • 22.­61
  • 22.­66
  • 23.­3
  • 23.­14
  • 23.­16
  • 23.­19
  • 23.­21
  • 23.­24
  • 23.­26
  • 23.­29
  • 23.­31
  • 23.­34
  • 23.­36
  • 23.­39
  • 23.­41
  • 23.­44
  • 23.­46
  • 23.­49
  • 23.­51
  • 23.­54
  • 23.­56
  • 23.­59
  • 23.­61
  • 23.­64
  • 23.­66
  • 23.­69
  • 23.­71
  • 23.­74
  • 23.­76
  • 23.­79
  • 23.­81
  • 23.­84
  • 23.­86
  • 23.­89
  • 23.­91
  • 23.­94
  • 23.­96
  • 23.­99
  • 23.­101
  • 23.­104
  • 23.­106
  • 23.­109
  • 23.­111
  • 23.­114
  • 23.­116
  • 23.­121
  • 23.­466-467
  • 23.­469-471
  • 24.­2
  • 24.­6-7
  • 24.­10
  • 24.­12
  • 24.­17-18
  • 24.­26-27
  • 24.­36
  • 24.­38
  • 24.­40
  • 24.­42
  • 24.­44-45
  • 24.­75
  • 25.­4
  • 25.­143
  • 25.­155
  • 25.­172-175
  • 25.­177-184
  • 25.­196
  • 25.­211
  • 25.­227
  • 25.­242
  • 25.­257
  • 26.­26
  • 26.­150
  • 26.­162
  • 26.­254
  • 26.­285
  • 26.­299
  • 26.­313
  • 26.­327
  • 26.­341
  • 26.­355
  • 26.­369
  • 26.­383
  • 26.­397
  • 26.­411
  • 26.­425
  • 26.­439
  • 26.­453
  • 26.­467
  • 26.­481
  • 26.­530
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­205-206
  • 27.­415-416
  • 27.­631-632
  • 27.­670-671
  • 27.­679
  • 28.­2
  • 28.­93
  • 28.­118
  • 28.­135
  • 28.­150
  • 28.­156
  • 28.­262
  • 28.­370
  • 28.­399
  • g.­774
  • g.­911
g.­573

Nirmāṇarati

Wylie:
  • ’phrul dga’
Tibetan:
  • འཕྲུལ་དགའ།
Sanskrit:
  • nirmāṇarati

Fifth god realm of desire, meaning “Delighting in Emanation.”

Located in 88 passages in the translation:

  • 1.­11-21
  • 1.­25
  • 1.­29
  • 2.­71
  • 2.­166-167
  • 2.­176
  • 2.­179
  • 2.­224
  • 2.­445-454
  • 2.­489
  • 2.­569-570
  • 2.­589
  • 2.­644
  • 2.­669
  • 8.­67
  • 14.­1-2
  • 16.­2-3
  • 16.­249
  • 16.­262
  • 16.­264
  • 16.­266
  • 16.­271
  • 18.­7
  • 18.­17
  • 19.­4-5
  • 20.­5
  • 21.­30
  • 21.­46-49
  • 21.­52
  • 22.­49
  • 23.­16
  • 23.­21
  • 23.­26
  • 23.­31
  • 23.­36
  • 23.­41
  • 23.­46
  • 23.­51
  • 23.­56
  • 23.­61
  • 23.­66
  • 23.­71
  • 23.­76
  • 23.­81
  • 23.­86
  • 23.­91
  • 23.­96
  • 23.­101
  • 23.­106
  • 23.­111
  • 23.­116
  • 23.­471
  • 24.­20
  • 24.­24
  • 24.­63
  • 24.­70
  • 28.­276
  • 28.­396-398
  • 28.­400
g.­574

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 96 passages in the translation:

  • 2.­60-69
  • 2.­213
  • 2.­552
  • 3.­69-103
  • 5.­441
  • 8.­97
  • 8.­391
  • 9.­68
  • 10.­5
  • 10.­23
  • 10.­46
  • 11.­37
  • 11.­109
  • 11.­131
  • 12.­7
  • 14.­216
  • 15.­13-14
  • 17.­8
  • 17.­13
  • 18.­9
  • 18.­13
  • 18.­16
  • 18.­46
  • 18.­48
  • 18.­50
  • 18.­52
  • 18.­54
  • 18.­56
  • 18.­58
  • 18.­60
  • 19.­8
  • 21.­67
  • 22.­47
  • 23.­259
  • 24.­2-3
  • 24.­36
  • 24.­38
  • n.­120
  • n.­130
  • n.­136
  • n.­252
  • n.­277
  • n.­587
  • n.­636
  • n.­648-649
  • g.­36
  • g.­356
  • g.­471
  • g.­905
  • g.­910
g.­578

no fixed abode

Wylie:
  • gnas la rten pa med pa
Tibetan:
  • གནས་ལ་རྟེན་པ་མེད་པ།
Sanskrit:
  • aniketasthita

A meditative stability.

Located in 6 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­450
  • 11.­6
  • n.­620
g.­579

no harmony or disharmony

Wylie:
  • mthun pa dang ’gal ba myed pa
Tibetan:
  • མཐུན་པ་དང་འགལ་བ་མྱེད་པ།
Sanskrit:
  • rodha­virodha­pratirodha

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­544
  • 11.­6
g.­580

noble eightfold path

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

The noble eightfold path comprises (1) correct view, (2) correct thought, (3) correct speech, (4) correct action, (5) correct livelihood, (6) correct effort, (7) correct mindfulness, and (8) correct meditative stability.

Located in 453 passages in the translation:

  • 2.­4
  • 2.­74
  • 2.­223
  • 2.­225
  • 2.­320
  • 2.­330
  • 2.­340
  • 2.­350
  • 2.­360
  • 2.­369
  • 2.­391
  • 2.­403
  • 2.­414
  • 2.­425
  • 2.­434
  • 2.­486
  • 2.­493
  • 2.­500
  • 2.­506
  • 2.­552
  • 2.­560
  • 3.­118
  • 4.­12
  • 4.­34
  • 4.­45
  • 4.­51
  • 5.­116
  • 5.­188
  • 5.­213
  • 5.­368
  • 5.­410
  • 5.­421
  • 5.­438
  • 5.­442-445
  • 5.­459
  • 5.­477
  • 5.­482
  • 5.­485-486
  • 5.­488
  • 5.­499
  • 6.­85
  • 6.­113
  • 6.­133
  • 6.­149
  • 6.­174-176
  • 6.­184
  • 6.­200
  • 6.­203-204
  • 6.­206-208
  • 6.­212
  • 6.­217
  • 7.­3
  • 7.­88
  • 7.­116
  • 7.­186
  • 7.­269
  • 7.­341
  • 7.­355
  • 7.­371
  • 8.­16
  • 8.­46
  • 8.­59
  • 8.­81
  • 8.­86-87
  • 8.­90
  • 8.­108
  • 8.­112-115
  • 8.­120-121
  • 8.­130
  • 8.­140
  • 8.­150
  • 8.­160
  • 8.­171
  • 8.­237
  • 8.­254
  • 8.­261
  • 8.­268
  • 8.­278-280
  • 8.­307
  • 8.­311
  • 8.­314-315
  • 8.­322
  • 8.­336
  • 8.­360-361
  • 8.­374
  • 9.­30
  • 9.­33
  • 10.­131
  • 10.­161-163
  • 10.­220-222
  • 10.­255
  • 10.­262
  • 11.­8
  • 11.­23
  • 11.­95-96
  • 11.­121
  • 11.­160
  • 12.­5
  • 12.­7
  • 12.­11
  • 12.­108
  • 12.­216
  • 12.­243
  • 12.­357
  • 12.­389
  • 12.­400
  • 12.­410
  • 12.­421
  • 12.­432
  • 12.­443
  • 12.­454
  • 12.­465
  • 12.­476
  • 12.­487
  • 12.­498
  • 12.­509
  • 12.­520
  • 12.­542
  • 12.­553
  • 12.­568
  • 12.­581
  • 12.­594
  • 12.­596
  • 12.­609
  • 12.­624
  • 12.­627
  • 12.­638
  • 12.­651
  • 12.­660
  • 13.­8
  • 13.­14
  • 13.­102
  • 13.­132
  • 13.­144
  • 13.­157
  • 13.­165
  • 13.­175
  • 13.­183
  • 13.­196
  • 13.­206
  • 13.­216
  • 13.­220
  • 13.­245
  • 13.­259
  • 13.­273
  • 13.­290
  • 13.­294
  • 13.­322
  • 13.­340
  • 14.­70
  • 14.­91
  • 14.­97-98
  • 14.­182
  • 14.­210
  • 14.­223
  • 14.­228-229
  • 14.­247-248
  • 15.­10
  • 15.­94
  • 15.­121
  • 15.­123
  • 15.­125
  • 15.­127-144
  • 16.­15
  • 16.­31
  • 16.­47
  • 16.­50
  • 16.­67-73
  • 16.­80
  • 16.­96
  • 16.­116
  • 16.­130
  • 16.­140
  • 16.­154
  • 16.­167
  • 16.­198
  • 16.­212
  • 16.­226
  • 16.­229
  • 16.­241-242
  • 16.­244-246
  • 16.­248
  • 16.­256
  • 16.­265
  • 16.­270
  • 17.­1-3
  • 17.­7
  • 17.­13
  • 17.­18
  • 17.­75
  • 17.­96
  • 17.­102
  • 18.­5
  • 18.­17
  • 18.­24
  • 18.­39-40
  • 18.­43
  • 18.­61
  • 19.­2
  • 19.­4
  • 19.­6
  • 19.­12-13
  • 19.­15
  • 19.­19
  • 21.­1
  • 21.­12-13
  • 21.­25-27
  • 21.­29
  • 21.­44
  • 21.­57-58
  • 22.­4-5
  • 22.­17
  • 22.­42
  • 22.­50
  • 22.­54
  • 22.­61
  • 22.­66
  • 23.­3
  • 23.­14
  • 23.­16
  • 23.­19
  • 23.­21
  • 23.­24
  • 23.­26
  • 23.­29
  • 23.­31
  • 23.­34
  • 23.­36
  • 23.­39
  • 23.­41
  • 23.­44
  • 23.­46
  • 23.­49
  • 23.­51
  • 23.­54
  • 23.­56
  • 23.­59
  • 23.­61
  • 23.­64
  • 23.­66
  • 23.­69
  • 23.­71
  • 23.­74
  • 23.­76
  • 23.­79
  • 23.­81
  • 23.­84
  • 23.­86
  • 23.­89
  • 23.­91
  • 23.­94
  • 23.­96
  • 23.­99
  • 23.­101
  • 23.­104
  • 23.­106
  • 23.­109
  • 23.­111
  • 23.­114
  • 23.­116
  • 23.­120
  • 23.­231
  • 23.­344
  • 23.­466-467
  • 23.­469-471
  • 24.­2
  • 24.­6-7
  • 24.­10
  • 24.­12
  • 24.­15
  • 24.­17-18
  • 24.­26-27
  • 24.­36
  • 24.­38
  • 24.­40
  • 24.­42
  • 24.­44-45
  • 24.­70
  • 24.­75
  • 25.­4
  • 25.­111
  • 25.­143
  • 25.­154
  • 25.­167
  • 25.­171-175
  • 25.­177-184
  • 25.­195
  • 25.­210
  • 25.­226
  • 25.­241
  • 25.­256
  • 25.­261-270
  • 26.­4
  • 26.­26
  • 26.­42
  • 26.­129
  • 26.­150
  • 26.­161
  • 26.­248
  • 26.­284
  • 26.­298
  • 26.­312
  • 26.­326
  • 26.­340
  • 26.­354
  • 26.­368
  • 26.­382
  • 26.­396
  • 26.­410
  • 26.­424
  • 26.­438
  • 26.­452
  • 26.­466
  • 26.­480
  • 26.­494
  • 26.­508
  • 26.­522
  • 26.­712-717
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­193-194
  • 27.­619-620
  • 27.­663
  • 27.­665
  • 27.­669-671
  • 27.­679
  • 28.­2
  • 28.­87
  • 28.­117
  • 28.­134
  • 28.­149
  • 28.­156
  • 28.­256
  • 28.­364
  • 28.­384
  • 28.­386-388
  • 28.­399
  • 28.­407
  • 28.­415
  • g.­147
  • g.­148
  • g.­150
  • g.­151
  • g.­152
  • g.­153
  • g.­154
  • g.­155
  • g.­834
  • g.­869
  • g.­911
g.­582

non-returner

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

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 92 passages in the translation:

  • 2.­211
  • 2.­224
  • 2.­245
  • 2.­577
  • 2.­581
  • 2.­585
  • 2.­644
  • 5.­189
  • 5.­463
  • 6.­185
  • 8.­95
  • 10.­257
  • 10.­265
  • 11.­26-27
  • 11.­54
  • 11.­103-104
  • 12.­299-300
  • 12.­311-315
  • 13.­209
  • 13.­219-222
  • 13.­229
  • 14.­207
  • 14.­216
  • 14.­224
  • 14.­248-249
  • 16.­17
  • 16.­34
  • 16.­171
  • 16.­173
  • 16.­267
  • 16.­272
  • 18.­17
  • 18.­21-23
  • 18.­25-28
  • 18.­40
  • 19.­4
  • 19.­13
  • 21.­31
  • 21.­43
  • 22.­60
  • 23.­11
  • 23.­16
  • 23.­21
  • 23.­26
  • 23.­31
  • 23.­36
  • 23.­41
  • 23.­46
  • 23.­51
  • 23.­56
  • 23.­61
  • 23.­66
  • 23.­71
  • 23.­76
  • 23.­81
  • 23.­86
  • 23.­91
  • 23.­96
  • 23.­101
  • 23.­106
  • 23.­111
  • 23.­116
  • 23.­393
  • 23.­395
  • 23.­397
  • 23.­399
  • 23.­401
  • 23.­403
  • 24.­50
  • 24.­58
  • 25.­4
  • 28.­160
  • 28.­400
  • n.­140
  • n.­277
  • g.­357
g.­584

nonarising

Wylie:
  • mi skye ba
Tibetan:
  • མི་སྐྱེ་བ།
Sanskrit:
  • anutpāda

Located in 312 passages in the translation:

  • 2.­94
  • 2.­192
  • 2.­211
  • 2.­432
  • 2.­600
  • 2.­602
  • 2.­604
  • 2.­607
  • 2.­610
  • 2.­612
  • 5.­157
  • 5.­173
  • 6.­186
  • 8.­33-48
  • 8.­96
  • 8.­348
  • 8.­354-355
  • 8.­357
  • 8.­359
  • 8.­361
  • 8.­363
  • 8.­365
  • 8.­367
  • 8.­369
  • 8.­371-372
  • 8.­376
  • 10.­9
  • 10.­93-94
  • 10.­182-184
  • 10.­244-246
  • 10.­257
  • 10.­267
  • 12.­628-640
  • 13.­122-146
  • 13.­186-219
  • 13.­221-222
  • 13.­225-227
  • 13.­262-263
  • 13.­265-276
  • 15.­21
  • 15.­28
  • 15.­35
  • 15.­42
  • 15.­49
  • 15.­56
  • 15.­63
  • 15.­70
  • 15.­77
  • 15.­84
  • 15.­88-119
  • 16.­7
  • 16.­98
  • 21.­10-11
  • 22.­58
  • 24.­47
  • 25.­29-133
  • 25.­139
  • 25.­261
  • 28.­388
  • 28.­390
  • 28.­394-395
  • n.­144
  • n.­199
  • n.­209
  • n.­234
  • n.­519
  • n.­619
  • g.­36
  • g.­910
g.­585

nonarising of all phenomena

Wylie:
  • chos thams cad skye ba med pa
Tibetan:
  • ཆོས་ཐམས་ཅད་སྐྱེ་བ་མེད་པ།
Sanskrit:
  • sarva­dharma­svabhāvānutpatti

The initial meditative stability mentioned before the list in chapter 6, but not mentioned in chapter 8. This meditative stability appears to be equated with “all-aspect omniscience.”

Located in 1 passage in the translation:

  • 6.­158
g.­586

nondistinguished

Wylie:
  • mngon par dmigs pa med pa
  • mngon par dmyigs pa myed pa
Tibetan:
  • མངོན་པར་དམིགས་པ་མེད་པ།
  • མངོན་པར་དམྱིགས་པ་མྱེད་པ།
Sanskrit:
  • anabhilakṣita

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­535
  • 11.­6
g.­587

nonentity

Wylie:
  • dngos po med pa
Tibetan:
  • དངོས་པོ་མེད་པ།
Sanskrit:
  • abhāva

See “entity.”

Located in 361 passages in the translation:

  • 2.­302-312
  • 5.­189
  • 5.­360
  • 6.­156
  • 6.­158
  • 6.­190
  • 6.­194
  • 6.­202
  • 6.­207
  • 7.­288-340
  • 8.­268
  • 8.­402
  • 8.­404
  • 10.­219
  • 11.­10-37
  • 12.­22
  • 12.­392
  • 12.­412
  • 12.­423
  • 12.­434
  • 12.­445
  • 12.­456
  • 12.­467
  • 12.­478
  • 12.­489
  • 12.­500
  • 12.­511
  • 12.­522
  • 12.­533
  • 12.­544
  • 12.­555
  • 12.­571
  • 13.­328-342
  • 15.­126
  • 19.­6
  • 22.­55
  • 23.­41
  • 23.­261-367
  • 24.­15
  • 24.­42
  • 24.­47
  • 25.­263
  • 26.­46-147
  • 26.­241
  • 26.­528
  • n.­345
  • n.­446
  • n.­562
  • n.­600
  • n.­617
  • n.­825
g.­588

nonexclusion of the aspect

Wylie:
  • rnam par ’dor ba med pa
  • rnam pa ’dor ba myed pa
Tibetan:
  • རྣམ་པར་འདོར་བ་མེད་པ།
  • རྣམ་པ་འདོར་བ་མྱེད་པ།
Sanskrit:
  • ākārānavakāra

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­521
  • 11.­6
g.­590

nonself

Wylie:
  • bdag med pa
  • bdag myed pa
Tibetan:
  • བདག་མེད་པ།
  • བདག་མྱེད་པ།
Sanskrit:
  • anātman

The view that there is no inherently existent self, whether dependent on or independent of the five aggregates. Also translated here as “selflessness.”

Located in 665 passages in the translation:

  • 2.­9
  • 3.­69-103
  • 3.­686
  • 3.­688
  • 3.­690
  • 3.­692
  • 3.­694
  • 3.­735
  • 3.­739
  • 3.­744
  • 4.­26
  • 5.­189
  • 5.­240-244
  • 6.­2-100
  • 6.­120-135
  • 8.­246
  • 12.­424-434
  • 14.­4-68
  • 14.­99-205
  • 23.­148-253
  • 24.­5
  • 28.­4-106
  • 28.­281-382
  • g.­346
  • g.­749
  • g.­905
g.­592

nonvirtuous phenomena

Wylie:
  • mi dge ba’i chos
Tibetan:
  • མི་དགེ་བའི་ཆོས།
Sanskrit:
  • akuśaladharma

Nonvirtuous phenomena, as listed in 8.­78, include the following: the killing of living creatures, stealing, sexual misconduct, lying, slander, verbal abuse, irresponsible chatter, covetousness, malice, wrong views, anger, enmity, hypocrisy, annoyance, violence, jealousy, miserliness, pride, and perverse pride.

Located in 14 passages in the translation:

  • 2.­82
  • 8.­78
  • 9.­24
  • 12.­7
  • 12.­570
  • 17.­10-11
  • 17.­14
  • 17.­16
  • 19.­9
  • 22.­54
  • 25.­135
  • n.­131
  • g.­859
g.­594

nun

Wylie:
  • dge slong ma
Tibetan:
  • དགེ་སློང་མ།
Sanskrit:
  • bhikṣuṇī

Definition from the 84000 Glossary of Terms:

The term bhikṣuṇī, often translated as “nun,” refers to the highest among the eight types of prātimokṣa vows that make one part of the Buddhist assembly. The Sanskrit term bhikṣu (to which the female grammatical ending ṇī is added) literally means “beggar” or “mendicant,” referring to the fact that Buddhist nuns and monks‍—like other ascetics of the time‍—subsisted on alms (bhikṣā) begged from the laity. In the Tibetan tradition, which follows the Mūlasarvāstivāda Vinaya, a bhikṣuṇī follows 364 rules and a bhikṣu follows 253 rules as part of their moral discipline.

For the first few years of the Buddha’s teachings in India, there was no ordination for women. It started at the persistent request and display of determination of Mahāprajāpatī, the Buddha’s stepmother and aunt, together with five hundred former wives of men of Kapilavastu, who had themselves become monks. Mahāprajāpatī is thus considered to be the founder of the nun’s order.

Located in 10 passages in the translation:

  • 1.­1
  • 2.­631
  • 10.­6
  • 10.­51
  • 14.­232
  • 14.­238
  • 16.­249
  • n.­245
  • n.­620
  • g.­334
g.­596

obliterating defects of speech, transforming them as if into space

Wylie:
  • ngag gi skyon rnam par ’jig pas nam mkha’ ltar gyur pa
Tibetan:
  • ངག་གི་སྐྱོན་རྣམ་པར་འཇིག་པས་ནམ་མཁའ་ལྟར་གྱུར་པ།
Sanskrit:
  • vākkalividhvaṃsana­gagana­kalpa

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­564
  • 11.­6
g.­597

observation of spatial directions

Wylie:
  • phyogs rnam par lta ba
Tibetan:
  • ཕྱོགས་རྣམ་པར་ལྟ་བ།
Sanskrit:
  • digvilokita

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­431
  • 11.­6
g.­600

oceanic seal gathering all phenomena

Wylie:
  • chos thams cad yang dag par ’du ba rgya mtsho’i phyag rgya
Tibetan:
  • ཆོས་ཐམས་ཅད་ཡང་དག་པར་འདུ་བ་རྒྱ་མཚོའི་ཕྱག་རྒྱ།
Sanskrit:
  • sarva­dharma­samavasaraṇa­[sāgara-mudrā]

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­434
  • 11.­6
g.­601

olfactory consciousness

Wylie:
  • sna’i rnam par shes pa
Tibetan:
  • སྣའི་རྣམ་པར་ཤེས་པ།
Sanskrit:
  • —

Located in 335 passages in the translation:

  • 2.­264
  • 2.­304
  • 2.­314
  • 2.­324
  • 2.­334
  • 2.­344
  • 2.­354
  • 2.­363
  • 2.­374
  • 2.­385
  • 2.­397
  • 2.­408
  • 2.­419
  • 3.­86
  • 3.­88
  • 3.­114
  • 4.­3
  • 4.­34
  • 5.­23
  • 5.­188
  • 5.­190
  • 5.­195
  • 5.­297
  • 5.­403
  • 5.­416
  • 5.­431
  • 5.­442
  • 5.­445
  • 5.­453
  • 5.­470
  • 5.­481
  • 5.­483
  • 5.­486-487
  • 5.­493
  • 6.­21
  • 6.­106
  • 6.­178
  • 6.­193
  • 6.­204
  • 6.­206
  • 7.­24
  • 7.­109
  • 7.­186
  • 7.­216-224
  • 7.­307
  • 7.­349
  • 7.­364
  • 8.­9
  • 8.­22
  • 8.­39
  • 8.­52
  • 8.­113-115
  • 8.­120-121
  • 8.­125
  • 8.­135
  • 8.­145
  • 8.­155
  • 8.­256
  • 8.­317
  • 8.­329
  • 8.­398
  • 10.­143-145
  • 10.­202-204
  • 11.­16
  • 11.­81-82
  • 11.­114
  • 12.­7
  • 12.­44
  • 12.­152
  • 12.­236
  • 12.­253
  • 12.­322
  • 12.­382
  • 12.­395
  • 12.­405
  • 12.­416
  • 12.­427
  • 12.­438
  • 12.­449
  • 12.­460
  • 12.­471
  • 12.­482
  • 12.­493
  • 12.­504
  • 12.­515
  • 12.­526
  • 12.­537
  • 12.­548
  • 12.­561
  • 12.­574
  • 12.­587
  • 12.­596
  • 12.­602
  • 12.­617
  • 12.­626
  • 12.­631
  • 12.­644
  • 12.­655
  • 13.­3
  • 13.­38
  • 13.­125
  • 13.­137
  • 13.­150
  • 13.­160
  • 13.­170
  • 13.­178
  • 13.­189
  • 13.­201
  • 13.­211
  • 13.­220
  • 13.­238
  • 13.­252
  • 13.­268
  • 13.­283
  • 13.­294
  • 13.­333
  • 14.­23
  • 14.­84
  • 14.­97-98
  • 14.­118
  • 14.­228-229
  • 14.­242
  • 14.­248
  • 15.­5
  • 15.­39-45
  • 15.­124
  • 16.­10
  • 16.­24
  • 16.­40
  • 16.­50-51
  • 16.­58
  • 16.­66-67
  • 16.­69-73
  • 16.­75
  • 16.­89
  • 16.­109
  • 16.­123
  • 16.­135
  • 16.­147
  • 16.­160
  • 16.­177
  • 16.­191
  • 16.­205
  • 16.­219
  • 16.­229
  • 16.­241-242
  • 16.­248
  • 16.­251
  • 18.­5
  • 21.­12-13
  • 21.­15
  • 22.­61
  • 22.­66
  • 23.­167
  • 23.­280
  • 24.­40
  • 24.­42
  • 25.­12
  • 25.­21
  • 25.­48
  • 25.­143
  • 25.­147
  • 25.­160
  • 25.­171-175
  • 25.­177-184
  • 25.­188
  • 25.­203
  • 25.­219
  • 25.­234
  • 25.­249
  • 25.­261-270
  • 26.­35
  • 26.­65
  • 26.­150
  • 26.­154
  • 26.­184
  • 26.­277
  • 26.­291
  • 26.­305
  • 26.­319
  • 26.­333
  • 26.­347
  • 26.­361
  • 26.­375
  • 26.­389
  • 26.­403
  • 26.­417
  • 26.­431
  • 26.­445
  • 26.­459
  • 26.­473
  • 26.­487
  • 26.­501
  • 26.­515
  • 26.­535
  • 26.­541
  • 26.­547
  • 26.­553
  • 26.­559
  • 26.­565
  • 26.­571
  • 26.­577
  • 26.­583
  • 26.­589
  • 26.­595
  • 26.­601
  • 26.­607
  • 26.­613
  • 26.­619
  • 26.­625
  • 26.­631
  • 26.­637
  • 26.­643
  • 26.­649
  • 26.­655
  • 26.­661
  • 26.­667
  • 26.­673
  • 26.­679
  • 26.­685
  • 26.­691
  • 26.­697
  • 26.­703
  • 26.­709
  • 26.­715
  • 26.­721
  • 26.­727
  • 26.­733
  • 26.­739
  • 26.­745
  • 26.­751
  • 26.­757
  • 26.­763
  • 26.­769
  • 26.­775
  • 26.­781
  • 26.­787
  • 26.­793
  • 26.­799
  • 26.­805
  • 26.­811
  • 26.­817
  • 26.­823
  • 26.­829
  • 26.­835
  • 26.­841
  • 26.­847
  • 26.­853
  • 26.­859
  • 26.­865
  • 26.­871
  • 26.­877
  • 26.­883
  • 26.­889
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­65-66
  • 27.­275-276
  • 27.­491-492
  • 27.­663
  • 27.­670
  • 27.­679
  • 28.­2
  • 28.­23
  • 28.­110
  • 28.­127
  • 28.­142
  • 28.­156
  • 28.­192
  • 28.­300
  • 28.­384
  • 28.­386-388
  • g.­139
g.­602

omniscience

Wylie:
  • thams cad mkhyen pa
Tibetan:
  • ཐམས་ཅད་མཁྱེན་པ།
Sanskrit:
  • sarvajñatā

Located in 61 passages in the translation:

  • 2.­279
  • 2.­281-298
  • 2.­300
  • 2.­601-602
  • 2.­604
  • 2.­608
  • 2.­610
  • 2.­612
  • 7.­162
  • 8.­117
  • 8.­120
  • 8.­122
  • 12.­131
  • 12.­246
  • 12.­662
  • 16.­50
  • 16.­67-68
  • 18.­4
  • 22.­14
  • 22.­17
  • 23.­429
  • 23.­431
  • 23.­433
  • 23.­435
  • 23.­437
  • 23.­439
  • 23.­441
  • 23.­443
  • 23.­445
  • 23.­447
  • 23.­449
  • 23.­451-457
  • 27.­228
  • n.­291
  • g.­36
  • g.­444
g.­603

once-returner

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

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 90 passages in the translation:

  • 2.­211
  • 2.­224
  • 2.­245
  • 2.­576
  • 2.­580
  • 2.­584
  • 2.­644
  • 5.­189
  • 5.­463
  • 6.­185
  • 8.­95
  • 10.­257
  • 10.­265
  • 11.­26-27
  • 11.­103-104
  • 12.­298-300
  • 12.­311-315
  • 13.­209
  • 13.­219-222
  • 13.­229
  • 14.­207
  • 14.­216
  • 14.­224
  • 14.­248
  • 16.­17
  • 16.­34
  • 16.­171
  • 16.­173
  • 16.­267
  • 16.­272
  • 18.­17
  • 18.­21-23
  • 18.­25-28
  • 18.­40
  • 19.­4
  • 19.­13
  • 21.­31
  • 21.­43
  • 22.­60
  • 23.­11
  • 23.­16
  • 23.­21
  • 23.­26
  • 23.­31
  • 23.­36
  • 23.­41
  • 23.­46
  • 23.­51
  • 23.­56
  • 23.­61
  • 23.­66
  • 23.­71
  • 23.­76
  • 23.­81
  • 23.­86
  • 23.­91
  • 23.­96
  • 23.­101
  • 23.­106
  • 23.­111
  • 23.­116
  • 23.­381
  • 23.­383
  • 23.­385
  • 23.­387
  • 23.­389
  • 23.­391
  • 24.­50
  • 24.­58
  • 25.­4
  • 28.­160
  • 28.­400
  • n.­651
  • g.­358
g.­604

one and only real nature

Wylie:
  • gzhan ma yin pa de bzhin nyid
Tibetan:
  • གཞན་མ་ཡིན་པ་དེ་བཞིན་ཉིད།
Sanskrit:
  • ananyatathatā

Located in 29 passages in the translation:

  • 2.­41
  • 5.­189
  • 5.­394
  • 5.­414
  • 5.­440
  • 5.­442
  • 5.­445
  • 5.­462
  • 5.­479
  • 5.­482
  • 5.­485-486
  • 5.­488
  • 5.­503
  • 8.­5
  • 8.­88
  • 8.­264
  • 8.­338
  • 8.­370-371
  • 8.­373-374
  • 8.­406
  • 19.­12
  • 22.­44
  • 24.­47
  • 24.­73
  • n.­118
  • g.­910
g.­605

one born of Manu

Wylie:
  • shed can
Tibetan:
  • ཤེད་ཅན།
Sanskrit:
  • manuja

See “child of Manu.”

Located in 175 passages in the translation:

  • 2.­196
  • 2.­472
  • 3.­14
  • 3.­748
  • 5.­80
  • 6.­177
  • 8.­62
  • 8.­112
  • 8.­330
  • 10.­252
  • 11.­73-108
  • 12.­377-378
  • 15.­124
  • 17.­11
  • 18.­5
  • 22.­61
  • 26.­165-273
  • 26.­358-371
g.­606

opener of the gateways

Wylie:
  • sgo rnam par ’byed pa
Tibetan:
  • སྒོ་རྣམ་པར་འབྱེད་པ།
Sanskrit:
  • —

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­562
  • 11.­6
g.­607

origin of suffering

Wylie:
  • kun ’byung ba
Tibetan:
  • ཀུན་འབྱུང་བ།
Sanskrit:
  • samudaya

Second of the four truths of the noble ones.

Located in 8 passages in the translation:

  • 2.­10
  • 2.­229
  • 2.­244
  • 9.­33
  • 12.­7
  • n.­379
  • n.­587
  • g.­351
g.­608

origin of the ten powers

Wylie:
  • stobs bcu’i ’byung gnas su gyur pa
Tibetan:
  • སྟོབས་བཅུའི་འབྱུང་གནས་སུ་གྱུར་པ།
Sanskrit:
  • —

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­561
  • 11.­6
g.­617

Paranirmitavaśavartin

Wylie:
  • gzhan ’phrul dbang byed
Tibetan:
  • གཞན་འཕྲུལ་དབང་བྱེད།
Sanskrit:
  • para­nirmita­vaśa­vartin

Sixth god realm of desire, meaning “Mastery over Transformations.”

Located in 89 passages in the translation:

  • 1.­11-21
  • 1.­25
  • 1.­29
  • 2.­71
  • 2.­166-167
  • 2.­176
  • 2.­179
  • 2.­224
  • 2.­445-454
  • 2.­489
  • 2.­569-570
  • 2.­589
  • 2.­644
  • 2.­669
  • 8.­67
  • 14.­1-2
  • 16.­2-3
  • 16.­249
  • 16.­262
  • 16.­264
  • 16.­266
  • 16.­271
  • 18.­7
  • 18.­17
  • 19.­4-5
  • 20.­5
  • 21.­30
  • 21.­46-49
  • 21.­52
  • 22.­49
  • 23.­16
  • 23.­21
  • 23.­26
  • 23.­31
  • 23.­36
  • 23.­41
  • 23.­46
  • 23.­51
  • 23.­56
  • 23.­61
  • 23.­66
  • 23.­71
  • 23.­76
  • 23.­81
  • 23.­86
  • 23.­91
  • 23.­96
  • 23.­101
  • 23.­106
  • 23.­111
  • 23.­116
  • 23.­471
  • 24.­20
  • 24.­24
  • 24.­64
  • 24.­70
  • 28.­276
  • 28.­396-398
  • 28.­400
  • g.­935
g.­618

Parīttābha

Wylie:
  • chung snang
Tibetan:
  • ཆུང་སྣང་།
Sanskrit:
  • parīttābha

Fifth of the sixteen god realms of form that correspond to the four meditative concentrations, meaning “Little Radiance.”

Located in 65 passages in the translation:

  • 1.­31
  • 2.­166-167
  • 2.­179
  • 2.­224
  • 2.­445-454
  • 2.­569-570
  • 2.­644
  • 2.­669
  • 8.­69
  • 16.­2-3
  • 16.­249
  • 16.­266
  • 16.­271
  • 18.­7
  • 18.­17
  • 19.­4-5
  • 20.­5
  • 21.­30
  • 21.­46-49
  • 21.­52
  • 23.­16
  • 23.­21
  • 23.­26
  • 23.­31
  • 23.­36
  • 23.­41
  • 23.­46
  • 23.­51
  • 23.­56
  • 23.­61
  • 23.­66
  • 23.­71
  • 23.­76
  • 23.­81
  • 23.­86
  • 23.­91
  • 23.­96
  • 23.­101
  • 23.­106
  • 23.­111
  • 23.­116
  • 23.­471
  • 24.­20
  • 24.­24
  • 28.­276
  • 28.­396-398
  • 28.­400
g.­619

Parīttaśubha

Wylie:
  • chung dge
Tibetan:
  • ཆུང་དགེ།
Sanskrit:
  • parīttaśubha

Tenth of the sixteen god realms of form that correspond to the four meditative concentrations, meaning “Little Virtue.”

Located in 65 passages in the translation:

  • 1.­32
  • 2.­166-167
  • 2.­179
  • 2.­224
  • 2.­445-454
  • 2.­569-570
  • 2.­644
  • 2.­669
  • 8.­70
  • 16.­2-3
  • 16.­249
  • 16.­266
  • 16.­271
  • 18.­7
  • 18.­17
  • 19.­4-5
  • 20.­5
  • 21.­30
  • 21.­46-49
  • 21.­52
  • 23.­16
  • 23.­21
  • 23.­26
  • 23.­31
  • 23.­36
  • 23.­41
  • 23.­46
  • 23.­51
  • 23.­56
  • 23.­61
  • 23.­66
  • 23.­71
  • 23.­76
  • 23.­81
  • 23.­86
  • 23.­91
  • 23.­96
  • 23.­101
  • 23.­106
  • 23.­111
  • 23.­116
  • 23.­471
  • 24.­20
  • 24.­24
  • 28.­276
  • 28.­396-398
  • 28.­400
g.­620

Parīttavṛha

Wylie:
  • chung che
Tibetan:
  • ཆུང་ཆེ།
Sanskrit:
  • parīttavṛha

Literally meaning “Small Great,” the name used in this text and in the Twenty-Five Thousand for what is, in the Prajñāpāramitā literature, the fourteenth of the sixteen levels of the god realm of form that correspond to the four meditative concentrations. The Sanskrit equivalent is attested in the Sanskrit of the Hundred Thousand, while the name Anabhraka (q.v.) is used in the later Sanskrit manuscripts that correspond more closely to the eight-chapter Tengyur version of this text. In other genres, this is the tenth of twelve levels of the god realm of form that correspond to the four meditative concentrations.

Located in 65 passages in the translation:

  • 1.­33
  • 2.­166-167
  • 2.­179
  • 2.­224
  • 2.­445-454
  • 2.­569-570
  • 2.­644
  • 2.­669
  • 8.­71
  • 16.­2-3
  • 16.­249
  • 16.­266
  • 16.­271
  • 18.­7
  • 18.­17
  • 19.­4-5
  • 20.­5
  • 21.­30
  • 21.­46-49
  • 21.­52
  • 23.­16
  • 23.­21
  • 23.­26
  • 23.­31
  • 23.­36
  • 23.­41
  • 23.­46
  • 23.­51
  • 23.­56
  • 23.­61
  • 23.­66
  • 23.­71
  • 23.­76
  • 23.­81
  • 23.­86
  • 23.­91
  • 23.­96
  • 23.­101
  • 23.­106
  • 23.­111
  • 23.­116
  • 23.­471
  • 24.­20
  • 24.­24
  • 28.­276
  • 28.­396-398
  • 28.­400
g.­621

past action

Wylie:
  • las
Tibetan:
  • 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.

In this text:

Also rendered here as “karma.”

Located in 9 passages in the translation:

  • 14.­1
  • 19.­18
  • 21.­49
  • g.­174
  • g.­310
  • g.­329
  • g.­406
  • g.­432
  • g.­681
g.­622

path

Wylie:
  • lam
Tibetan:
  • ལམ།
Sanskrit:
  • mārga

Fourth of the four truths of the noble ones.

Located in 5 passages in the translation:

  • 2.­10
  • 2.­229
  • 2.­244
  • 12.­7
  • g.­351
g.­625

peace

Wylie:
  • zhi ba
Tibetan:
  • ཞི་བ།
Sanskrit:
  • śānti

Also translated here as “calm.”

Located in 674 passages in the translation:

  • 1.­2
  • 1.­22
  • 2.­343-352
  • 3.­69-103
  • 3.­695-704
  • 3.­735
  • 3.­740
  • 3.­744
  • 4.­27
  • 5.­156
  • 5.­189
  • 5.­245-249
  • 6.­2-100
  • 6.­120-135
  • 7.­156
  • 7.­171
  • 7.­175-184
  • 7.­192
  • 7.­201
  • 7.­210
  • 7.­219
  • 7.­228
  • 7.­237
  • 7.­243-244
  • 7.­248
  • 7.­257
  • 7.­263-284
  • 7.­361-372
  • 11.­59
  • 11.­131
  • 12.­435-445
  • 13.­18-121
  • 14.­4-68
  • 14.­99-205
  • 15.­23
  • 15.­30
  • 15.­37
  • 15.­44
  • 15.­51
  • 15.­58
  • 15.­65
  • 15.­72
  • 15.­79
  • 15.­86
  • 15.­88-119
  • 24.­2
  • 28.­281-382
  • g.­36
g.­647

perceptions

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

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

Located in 485 passages in the translation:

  • i.­72
  • 2.­190-193
  • 2.­195
  • 2.­197
  • 2.­227
  • 2.­233-236
  • 2.­238-240
  • 2.­246
  • 2.­259
  • 2.­261
  • 2.­282
  • 2.­303
  • 2.­313
  • 2.­323
  • 2.­333
  • 2.­343
  • 2.­353
  • 2.­362
  • 2.­373
  • 2.­384
  • 2.­396
  • 2.­407
  • 2.­418
  • 2.­463
  • 2.­552
  • 2.­640-641
  • 3.­27
  • 3.­71
  • 3.­113
  • 3.­135-139
  • 3.­400-404
  • 3.­655-656
  • 3.­658
  • 3.­736
  • 3.­748
  • 4.­1
  • 4.­23-31
  • 4.­34
  • 4.­40
  • 4.­46
  • 5.­6
  • 5.­188
  • 5.­190-192
  • 5.­232
  • 5.­237
  • 5.­242
  • 5.­247
  • 5.­252
  • 5.­257
  • 5.­262
  • 5.­267
  • 5.­277
  • 5.­400
  • 5.­416
  • 5.­425
  • 5.­428
  • 5.­442
  • 5.­445
  • 5.­450
  • 5.­467
  • 5.­481
  • 5.­483
  • 5.­486-487
  • 5.­491
  • 6.­1
  • 6.­4
  • 6.­103
  • 6.­120
  • 6.­136
  • 6.­178
  • 6.­190
  • 6.­204
  • 6.­206
  • 6.­208
  • 7.­7
  • 7.­106
  • 7.­143-149
  • 7.­153-171
  • 7.­173
  • 7.­177
  • 7.­182
  • 7.­186
  • 7.­189-197
  • 7.­290
  • 7.­348
  • 7.­361
  • 8.­6
  • 8.­19
  • 8.­36
  • 8.­49
  • 8.­77
  • 8.­82-83
  • 8.­113-115
  • 8.­120-121
  • 8.­124
  • 8.­134
  • 8.­144
  • 8.­154
  • 8.­221-226
  • 8.­230
  • 8.­255
  • 8.­316
  • 8.­326
  • 8.­340-354
  • 8.­398
  • 9.­43
  • 9.­48-50
  • 10.­134-136
  • 10.­193
  • 10.­195
  • 11.­13
  • 11.­75-76
  • 11.­111
  • 11.­132-134
  • 12.­7
  • 12.­15-16
  • 12.­18-20
  • 12.­22
  • 12.­27
  • 12.­135
  • 12.­232-233
  • 12.­248
  • 12.­250
  • 12.­319
  • 12.­379
  • 12.­394
  • 12.­404
  • 12.­415
  • 12.­426
  • 12.­437
  • 12.­448
  • 12.­459
  • 12.­470
  • 12.­481
  • 12.­492
  • 12.­503
  • 12.­514
  • 12.­525
  • 12.­536
  • 12.­547
  • 12.­558
  • 12.­572
  • 12.­583-584
  • 12.­596
  • 12.­599
  • 12.­614
  • 12.­626
  • 12.­628
  • 12.­641
  • 12.­654
  • 13.­2
  • 13.­20
  • 13.­122
  • 13.­134
  • 13.­147
  • 13.­159
  • 13.­169
  • 13.­177
  • 13.­186
  • 13.­200
  • 13.­210
  • 13.­220
  • 13.­235
  • 13.­249
  • 13.­267
  • 13.­280
  • 13.­294
  • 13.­330
  • 14.­6
  • 14.­81
  • 14.­97-98
  • 14.­101
  • 14.­220
  • 14.­228-229
  • 14.­241
  • 14.­248
  • 15.­5
  • 15.­18-24
  • 15.­124
  • 16.­8-9
  • 16.­21
  • 16.­37
  • 16.­50-51
  • 16.­58
  • 16.­66-67
  • 16.­69-74
  • 16.­86
  • 16.­106
  • 16.­120
  • 16.­134
  • 16.­144
  • 16.­157
  • 16.­174
  • 16.­188
  • 16.­202
  • 16.­216
  • 16.­229
  • 16.­241-242
  • 16.­248
  • 16.­250
  • 17.­12
  • 18.­5
  • 21.­12-14
  • 22.­61
  • 22.­66
  • 23.­150
  • 23.­263
  • 24.­6-7
  • 24.­40
  • 24.­42
  • 24.­75
  • 25.­12
  • 25.­21
  • 25.­31
  • 25.­140
  • 25.­143-144
  • 25.­157
  • 25.­171-175
  • 25.­177-185
  • 25.­200
  • 25.­216
  • 25.­231
  • 25.­246
  • 25.­261-270
  • 26.­32
  • 26.­48
  • 26.­150-151
  • 26.­167
  • 26.­274
  • 26.­288
  • 26.­302
  • 26.­316
  • 26.­330
  • 26.­344
  • 26.­358
  • 26.­372
  • 26.­386
  • 26.­400
  • 26.­414
  • 26.­428
  • 26.­442
  • 26.­456
  • 26.­470
  • 26.­484
  • 26.­498
  • 26.­512
  • 26.­532
  • 26.­538
  • 26.­544
  • 26.­550
  • 26.­556
  • 26.­562
  • 26.­568
  • 26.­574
  • 26.­580
  • 26.­586
  • 26.­592
  • 26.­598
  • 26.­604
  • 26.­610
  • 26.­616
  • 26.­622
  • 26.­628
  • 26.­634
  • 26.­640
  • 26.­646
  • 26.­652
  • 26.­658
  • 26.­664
  • 26.­670
  • 26.­676
  • 26.­682
  • 26.­688
  • 26.­694
  • 26.­700
  • 26.­706
  • 26.­712
  • 26.­718
  • 26.­724
  • 26.­730
  • 26.­736
  • 26.­742
  • 26.­748
  • 26.­754
  • 26.­760
  • 26.­766
  • 26.­772
  • 26.­778
  • 26.­784
  • 26.­790
  • 26.­796
  • 26.­802
  • 26.­808
  • 26.­814
  • 26.­820
  • 26.­826
  • 26.­832
  • 26.­838
  • 26.­844
  • 26.­850
  • 26.­856
  • 26.­862
  • 26.­868
  • 26.­874
  • 26.­880
  • 26.­886
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­31-32
  • 27.­241-242
  • 27.­457-458
  • 27.­663
  • 27.­666
  • 27.­669-670
  • 27.­679
  • 28.­2
  • 28.­6
  • 28.­107
  • 28.­124
  • 28.­139
  • 28.­156
  • 28.­175
  • 28.­283
  • 28.­384
  • 28.­386-388
  • n.­505
  • g.­310
  • g.­311
  • g.­570
  • g.­572
  • g.­635
  • g.­637
  • g.­638
  • g.­642
  • g.­644
  • g.­645
g.­648

perfect calming of all contradictions and refutations

Wylie:
  • ’gal ba dang ’gog pa thams cad yang dag par zhi bar byed pa
Tibetan:
  • འགལ་བ་དང་འགོག་པ་ཐམས་ཅད་ཡང་དག་པར་ཞི་བར་བྱེད་པ།
Sanskrit:
  • sarva­nirodha­virodha­saṃpraśamana

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­543
  • 11.­6
g.­649

perfect elimination of right and wrong

Wylie:
  • yang dag pa dang log pa thams cad yang dag par sel ba
Tibetan:
  • ཡང་དག་པ་དང་ལོག་པ་ཐམས་ཅད་ཡང་དག་པར་སེལ་བ།
Sanskrit:
  • sarva-samyaktva­mithyātva­saṃgrahana

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­542
  • 11.­6
g.­650

perfection of ethical discipline

Wylie:
  • tshul khrims kyi pha rol tu phyin pa
Tibetan:
  • ཚུལ་ཁྲིམས་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ།
Sanskrit:
  • śīlapāramitā

Second of the six perfections.

Located in 532 passages in the translation:

  • 2.­3
  • 2.­22
  • 2.­31
  • 2.­76-78
  • 2.­223
  • 2.­225
  • 2.­252
  • 2.­269
  • 2.­294
  • 2.­308
  • 2.­318
  • 2.­328
  • 2.­338
  • 2.­348
  • 2.­358
  • 2.­367
  • 2.­378
  • 2.­389
  • 2.­401
  • 2.­412
  • 2.­423
  • 2.­430
  • 2.­513
  • 2.­534
  • 2.­536-537
  • 2.­548-549
  • 2.­552
  • 2.­558
  • 2.­588
  • 2.­616
  • 3.­106
  • 3.­115
  • 3.­122
  • 4.­10
  • 4.­31
  • 4.­34
  • 4.­43
  • 4.­49
  • 5.­87
  • 5.­188-189
  • 5.­202
  • 5.­337
  • 5.­408
  • 5.­419
  • 5.­436
  • 5.­442
  • 5.­445
  • 5.­449
  • 5.­458
  • 5.­475
  • 5.­482
  • 5.­484
  • 5.­486
  • 5.­488
  • 5.­497
  • 6.­56
  • 6.­111
  • 6.­131
  • 6.­147
  • 6.­174-176
  • 6.­183
  • 6.­199
  • 6.­203-204
  • 6.­206-208
  • 6.­212
  • 6.­215
  • 7.­1
  • 7.­59
  • 7.­114
  • 7.­173
  • 7.­186
  • 7.­245-253
  • 7.­287
  • 7.­344-345
  • 7.­353
  • 7.­369
  • 8.­14
  • 8.­27
  • 8.­44
  • 8.­57
  • 8.­113-115
  • 8.­120-121
  • 8.­128
  • 8.­138
  • 8.­148
  • 8.­158
  • 8.­168-169
  • 8.­175
  • 8.­181-187
  • 8.­189
  • 8.­196
  • 8.­203
  • 8.­210
  • 8.­222
  • 8.­232
  • 8.­239
  • 8.­252
  • 8.­259
  • 8.­268
  • 8.­278
  • 8.­293-302
  • 8.­305
  • 8.­309
  • 8.­320
  • 8.­334
  • 8.­356-357
  • 8.­373-374
  • 8.­378
  • 8.­380
  • 8.­399
  • 10.­63
  • 10.­131
  • 10.­155-157
  • 10.­215-216
  • 10.­253
  • 10.­260
  • 11.­5
  • 11.­21
  • 11.­91-92
  • 11.­119
  • 11.­135
  • 12.­5
  • 12.­7
  • 12.­9
  • 12.­79
  • 12.­187
  • 12.­241
  • 12.­258
  • 12.­328
  • 12.­387
  • 12.­398
  • 12.­408
  • 12.­419
  • 12.­430
  • 12.­441
  • 12.­452
  • 12.­463
  • 12.­474
  • 12.­485
  • 12.­496
  • 12.­507
  • 12.­518
  • 12.­529
  • 12.­540
  • 12.­551
  • 12.­566
  • 12.­579
  • 12.­592
  • 12.­596
  • 12.­607
  • 12.­622
  • 12.­627
  • 12.­636
  • 12.­649
  • 12.­658
  • 13.­6
  • 13.­12
  • 13.­73
  • 13.­130
  • 13.­142
  • 13.­155
  • 13.­163
  • 13.­173
  • 13.­181
  • 13.­194
  • 13.­204
  • 13.­214
  • 13.­220
  • 13.­243
  • 13.­257
  • 13.­271
  • 13.­288
  • 13.­294
  • 13.­296
  • 13.­303-305
  • 13.­320
  • 13.­338
  • 14.­69
  • 14.­89
  • 14.­97-98
  • 14.­153
  • 14.­209
  • 14.­221
  • 14.­228-229
  • 14.­245
  • 14.­248
  • 15.­8
  • 15.­74-80
  • 15.­121
  • 15.­123-125
  • 15.­127-144
  • 16.­13
  • 16.­45
  • 16.­50
  • 16.­54
  • 16.­61
  • 16.­66-73
  • 16.­78
  • 16.­94
  • 16.­114
  • 16.­138
  • 16.­152
  • 16.­165
  • 16.­182
  • 16.­196
  • 16.­210
  • 16.­224
  • 16.­229
  • 16.­241-242
  • 16.­244
  • 16.­246
  • 16.­248
  • 16.­254
  • 16.­265
  • 16.­270
  • 17.­1
  • 17.­6
  • 17.­13
  • 17.­16
  • 17.­32
  • 17.­91
  • 17.­95
  • 17.­101
  • 18.­5
  • 18.­24
  • 18.­39-41
  • 18.­61
  • 19.­2
  • 19.­4
  • 19.­6
  • 19.­12-13
  • 19.­15
  • 21.­1
  • 21.­4
  • 21.­9-13
  • 21.­18
  • 21.­29
  • 21.­44
  • 21.­57-58
  • 22.­4-11
  • 22.­15
  • 22.­40
  • 22.­50
  • 22.­61
  • 22.­66
  • 23.­3
  • 23.­14
  • 23.­16
  • 23.­19
  • 23.­21
  • 23.­24
  • 23.­26
  • 23.­29
  • 23.­31
  • 23.­34
  • 23.­36
  • 23.­39
  • 23.­41
  • 23.­44
  • 23.­46
  • 23.­49
  • 23.­51
  • 23.­54
  • 23.­56
  • 23.­59
  • 23.­61
  • 23.­64
  • 23.­66
  • 23.­69
  • 23.­71
  • 23.­74
  • 23.­76
  • 23.­79
  • 23.­81
  • 23.­84
  • 23.­86
  • 23.­89
  • 23.­91
  • 23.­94
  • 23.­96
  • 23.­99
  • 23.­101
  • 23.­104
  • 23.­106
  • 23.­109
  • 23.­111
  • 23.­114
  • 23.­116
  • 23.­118
  • 23.­138-141
  • 23.­143-144
  • 23.­202
  • 23.­255
  • 23.­315
  • 23.­465
  • 23.­467
  • 23.­469-471
  • 24.­6-7
  • 24.­10
  • 24.­12
  • 24.­15
  • 24.­17-18
  • 24.­25-27
  • 24.­36
  • 24.­38
  • 24.­40
  • 24.­42
  • 24.­44-45
  • 24.­70
  • 24.­75
  • 24.­77-78
  • 25.­4
  • 25.­7-10
  • 25.­15
  • 25.­24
  • 25.­83
  • 25.­143
  • 25.­152
  • 25.­165
  • 25.­171-175
  • 25.­177-184
  • 25.­193
  • 25.­208
  • 25.­224
  • 25.­239
  • 25.­254
  • 25.­261-270
  • 26.­1-2
  • 26.­4
  • 26.­6
  • 26.­26
  • 26.­40
  • 26.­100
  • 26.­150
  • 26.­159
  • 26.­219
  • 26.­282
  • 26.­296
  • 26.­310
  • 26.­324
  • 26.­338
  • 26.­352
  • 26.­366
  • 26.­380
  • 26.­394
  • 26.­408
  • 26.­422
  • 26.­436
  • 26.­450
  • 26.­464
  • 26.­478
  • 26.­492
  • 26.­506
  • 26.­520
  • 26.­527
  • 26.­556-561
  • 26.­880-885
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­135-136
  • 27.­345-346
  • 27.­561-562
  • 27.­663
  • 27.­665
  • 27.­669-671
  • 27.­679
  • 28.­2
  • 28.­58
  • 28.­115
  • 28.­132
  • 28.­147
  • 28.­156
  • 28.­227
  • 28.­335
  • 28.­384
  • 28.­386-388
  • 28.­399
  • 28.­406
  • 28.­413
g.­651

perfection of generosity

Wylie:
  • sbyin pa’i pha rol tu phyin pa
Tibetan:
  • སྦྱིན་པའི་ཕ་རོལ་ཏུ་ཕྱིན་པ།
Sanskrit:
  • dānapāramitā

First of the six perfections.

Located in 539 passages in the translation:

  • 2.­3
  • 2.­22
  • 2.­31
  • 2.­76-78
  • 2.­223
  • 2.­225
  • 2.­252
  • 2.­269
  • 2.­293
  • 2.­308
  • 2.­318
  • 2.­328
  • 2.­338
  • 2.­348
  • 2.­358
  • 2.­367
  • 2.­378
  • 2.­389
  • 2.­401
  • 2.­412
  • 2.­423
  • 2.­429
  • 2.­512
  • 2.­534
  • 2.­536-537
  • 2.­548-549
  • 2.­552
  • 2.­558
  • 2.­588
  • 2.­615
  • 3.­106
  • 3.­115
  • 3.­122
  • 4.­10
  • 4.­31
  • 4.­34
  • 4.­43
  • 4.­49
  • 5.­86
  • 5.­188-189
  • 5.­201
  • 5.­336
  • 5.­408
  • 5.­419
  • 5.­436
  • 5.­442
  • 5.­445
  • 5.­449
  • 5.­458
  • 5.­475
  • 5.­482
  • 5.­484
  • 5.­486
  • 5.­488
  • 5.­497
  • 6.­55
  • 6.­111
  • 6.­131
  • 6.­147
  • 6.­174-176
  • 6.­183
  • 6.­199
  • 6.­203-204
  • 6.­206-208
  • 6.­212
  • 6.­215
  • 7.­1
  • 7.­58
  • 7.­114
  • 7.­172
  • 7.­186
  • 7.­245-253
  • 7.­287
  • 7.­344-345
  • 7.­353
  • 7.­369
  • 8.­14
  • 8.­27
  • 8.­44
  • 8.­57
  • 8.­113-115
  • 8.­120-121
  • 8.­128
  • 8.­138
  • 8.­148
  • 8.­158
  • 8.­168-169
  • 8.­174
  • 8.­180-181
  • 8.­188
  • 8.­195
  • 8.­202
  • 8.­209
  • 8.­220-221
  • 8.­231
  • 8.­238
  • 8.­251
  • 8.­259
  • 8.­268
  • 8.­275
  • 8.­293-302
  • 8.­305
  • 8.­309
  • 8.­320
  • 8.­334
  • 8.­356-357
  • 8.­373-374
  • 8.­378-379
  • 8.­399
  • 10.­63
  • 10.­131
  • 10.­155-157
  • 10.­214-216
  • 10.­253
  • 10.­260
  • 11.­5
  • 11.­21
  • 11.­91-92
  • 11.­119
  • 11.­135
  • 12.­5
  • 12.­7
  • 12.­9
  • 12.­78
  • 12.­186
  • 12.­241
  • 12.­258
  • 12.­327
  • 12.­387
  • 12.­398
  • 12.­408
  • 12.­419
  • 12.­430
  • 12.­441
  • 12.­452
  • 12.­463
  • 12.­474
  • 12.­485
  • 12.­496
  • 12.­507
  • 12.­518
  • 12.­529
  • 12.­540
  • 12.­551
  • 12.­566
  • 12.­579
  • 12.­592
  • 12.­596
  • 12.­607
  • 12.­622
  • 12.­627
  • 12.­636
  • 12.­649
  • 12.­658
  • 13.­6
  • 13.­12
  • 13.­72
  • 13.­130
  • 13.­142
  • 13.­155
  • 13.­163
  • 13.­173
  • 13.­181
  • 13.­194
  • 13.­204
  • 13.­214
  • 13.­220
  • 13.­243
  • 13.­257
  • 13.­271
  • 13.­288
  • 13.­294
  • 13.­296-298
  • 13.­300-302
  • 13.­320
  • 13.­338
  • 14.­69
  • 14.­89
  • 14.­97-98
  • 14.­152
  • 14.­157
  • 14.­209
  • 14.­221
  • 14.­228-229
  • 14.­245
  • 14.­248
  • 15.­8
  • 15.­74-80
  • 15.­121
  • 15.­123-125
  • 15.­127-144
  • 16.­13
  • 16.­29
  • 16.­45
  • 16.­50
  • 16.­54
  • 16.­61
  • 16.­66-73
  • 16.­78
  • 16.­94
  • 16.­114
  • 16.­128
  • 16.­138
  • 16.­152
  • 16.­165
  • 16.­182
  • 16.­196
  • 16.­210
  • 16.­224
  • 16.­229
  • 16.­241-242
  • 16.­244-246
  • 16.­248
  • 16.­254
  • 16.­261
  • 16.­265
  • 16.­270
  • 17.­1
  • 17.­6
  • 17.­13
  • 17.­16
  • 17.­31
  • 17.­91
  • 17.­95
  • 17.­101
  • 18.­5
  • 18.­24
  • 18.­39-41
  • 18.­61
  • 19.­2
  • 19.­4
  • 19.­6
  • 19.­12-13
  • 19.­15
  • 21.­1
  • 21.­3
  • 21.­9-13
  • 21.­18
  • 21.­29
  • 21.­44
  • 21.­57-58
  • 22.­4-11
  • 22.­15
  • 22.­40
  • 22.­50
  • 22.­61
  • 22.­66
  • 23.­3
  • 23.­14
  • 23.­16
  • 23.­19
  • 23.­21
  • 23.­24
  • 23.­26
  • 23.­29
  • 23.­31
  • 23.­34
  • 23.­36
  • 23.­39
  • 23.­41
  • 23.­44
  • 23.­46
  • 23.­49
  • 23.­51
  • 23.­54
  • 23.­56
  • 23.­59
  • 23.­61
  • 23.­64
  • 23.­66
  • 23.­69
  • 23.­71
  • 23.­74
  • 23.­76
  • 23.­79
  • 23.­81
  • 23.­84
  • 23.­86
  • 23.­89
  • 23.­91
  • 23.­94
  • 23.­96
  • 23.­99
  • 23.­101
  • 23.­104
  • 23.­106
  • 23.­109
  • 23.­111
  • 23.­114
  • 23.­116
  • 23.­118
  • 23.­138-141
  • 23.­143-144
  • 23.­201
  • 23.­255
  • 23.­314
  • 23.­465
  • 23.­467
  • 23.­469-471
  • 24.­6-7
  • 24.­10
  • 24.­12
  • 24.­15
  • 24.­17-18
  • 24.­25-27
  • 24.­36
  • 24.­38
  • 24.­40
  • 24.­42
  • 24.­44-45
  • 24.­70
  • 24.­75
  • 24.­77-78
  • 25.­4
  • 25.­7-10
  • 25.­15
  • 25.­24
  • 25.­82
  • 25.­143
  • 25.­152
  • 25.­165
  • 25.­171-175
  • 25.­177-184
  • 25.­193
  • 25.­208
  • 25.­224
  • 25.­239
  • 25.­254
  • 25.­261-270
  • 26.­1-2
  • 26.­4
  • 26.­6
  • 26.­26
  • 26.­40
  • 26.­99
  • 26.­150
  • 26.­159
  • 26.­218
  • 26.­282
  • 26.­296
  • 26.­310
  • 26.­324
  • 26.­338
  • 26.­352
  • 26.­366
  • 26.­380
  • 26.­394
  • 26.­408
  • 26.­422
  • 26.­436
  • 26.­450
  • 26.­464
  • 26.­478
  • 26.­492
  • 26.­506
  • 26.­520
  • 26.­527-528
  • 26.­562-567
  • 26.­886-891
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­133-134
  • 27.­343-344
  • 27.­559-560
  • 27.­663
  • 27.­665
  • 27.­669-671
  • 27.­679
  • 28.­2
  • 28.­57
  • 28.­115
  • 28.­132
  • 28.­147
  • 28.­156
  • 28.­226
  • 28.­334
  • 28.­384
  • 28.­386-388
  • 28.­399
  • 28.­406
  • 28.­413
  • n.­199
  • n.­625
g.­652

perfection of meditative concentration

Wylie:
  • bsam gtan gyi pha rol tu phyin pa
Tibetan:
  • བསམ་གཏན་གྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ།
Sanskrit:
  • dhyānapāramitā

Fifth of the six perfections. See also “meditative concentration.”

Located in 532 passages in the translation:

  • 2.­3
  • 2.­22
  • 2.­31
  • 2.­76-78
  • 2.­223
  • 2.­225
  • 2.­252
  • 2.­269
  • 2.­294
  • 2.­308
  • 2.­318
  • 2.­328
  • 2.­338
  • 2.­348
  • 2.­358
  • 2.­367
  • 2.­378
  • 2.­389
  • 2.­401
  • 2.­412
  • 2.­423
  • 2.­430
  • 2.­516
  • 2.­548-549
  • 2.­552
  • 2.­558
  • 2.­588
  • 2.­617
  • 3.­106
  • 3.­115
  • 3.­122
  • 4.­10
  • 4.­31
  • 4.­34
  • 4.­43
  • 4.­49
  • 5.­90
  • 5.­188-189
  • 5.­205
  • 5.­340
  • 5.­408
  • 5.­419
  • 5.­436
  • 5.­442
  • 5.­445
  • 5.­449
  • 5.­458
  • 5.­475
  • 5.­482
  • 5.­484
  • 5.­486
  • 5.­488
  • 5.­497
  • 6.­59
  • 6.­111
  • 6.­131
  • 6.­147
  • 6.­174-176
  • 6.­183
  • 6.­199
  • 6.­203-204
  • 6.­206-208
  • 6.­212
  • 6.­215
  • 7.­1
  • 7.­62
  • 7.­114
  • 7.­185-186
  • 7.­245-253
  • 7.­287
  • 7.­344-345
  • 7.­353
  • 7.­369
  • 8.­14
  • 8.­27
  • 8.­44
  • 8.­57
  • 8.­113-115
  • 8.­120-121
  • 8.­128
  • 8.­138
  • 8.­148
  • 8.­158
  • 8.­168-169
  • 8.­178
  • 8.­185
  • 8.­192
  • 8.­199
  • 8.­202-208
  • 8.­225
  • 8.­235
  • 8.­242
  • 8.­252
  • 8.­259
  • 8.­268
  • 8.­287-290
  • 8.­293-302
  • 8.­305
  • 8.­309
  • 8.­320
  • 8.­334
  • 8.­356-357
  • 8.­373-374
  • 8.­378
  • 8.­383
  • 8.­399
  • 10.­63
  • 10.­131
  • 10.­155-157
  • 10.­214-216
  • 10.­253
  • 10.­260
  • 11.­5
  • 11.­21
  • 11.­91-92
  • 11.­119
  • 11.­135
  • 12.­5
  • 12.­7
  • 12.­9
  • 12.­82
  • 12.­190
  • 12.­241
  • 12.­258
  • 12.­331
  • 12.­387
  • 12.­398
  • 12.­408
  • 12.­419
  • 12.­430
  • 12.­441
  • 12.­452
  • 12.­463
  • 12.­474
  • 12.­485
  • 12.­496
  • 12.­507
  • 12.­518
  • 12.­529
  • 12.­540
  • 12.­551
  • 12.­566
  • 12.­579
  • 12.­592
  • 12.­596
  • 12.­607
  • 12.­622
  • 12.­627
  • 12.­636
  • 12.­649
  • 12.­658
  • 13.­6
  • 13.­12
  • 13.­76
  • 13.­130
  • 13.­142
  • 13.­155
  • 13.­163
  • 13.­173
  • 13.­181
  • 13.­194
  • 13.­204
  • 13.­214
  • 13.­220
  • 13.­243
  • 13.­257
  • 13.­271
  • 13.­288
  • 13.­294
  • 13.­296
  • 13.­312
  • 13.­320
  • 13.­338
  • 14.­69
  • 14.­89
  • 14.­97-98
  • 14.­156
  • 14.­209
  • 14.­221
  • 14.­228-229
  • 14.­245
  • 14.­248
  • 15.­8
  • 15.­74-80
  • 15.­121
  • 15.­123-125
  • 15.­127-144
  • 16.­13
  • 16.­29
  • 16.­45
  • 16.­50
  • 16.­54
  • 16.­61
  • 16.­66-73
  • 16.­78
  • 16.­94
  • 16.­114
  • 16.­128
  • 16.­138
  • 16.­152
  • 16.­165
  • 16.­182
  • 16.­196
  • 16.­210
  • 16.­224
  • 16.­229
  • 16.­241-242
  • 16.­244-246
  • 16.­248
  • 16.­254
  • 16.­265
  • 16.­270
  • 17.­1
  • 17.­6
  • 17.­13
  • 17.­16
  • 17.­35
  • 17.­91
  • 17.­95
  • 17.­101
  • 18.­5
  • 18.­24
  • 18.­39-41
  • 18.­61
  • 19.­2
  • 19.­4
  • 19.­6
  • 19.­12-13
  • 19.­15
  • 21.­1
  • 21.­7
  • 21.­9-13
  • 21.­18
  • 21.­29
  • 21.­44
  • 21.­57-58
  • 22.­4-11
  • 22.­15
  • 22.­40
  • 22.­61
  • 22.­66
  • 23.­3
  • 23.­14
  • 23.­16
  • 23.­19
  • 23.­21
  • 23.­24
  • 23.­26
  • 23.­29
  • 23.­31
  • 23.­34
  • 23.­36
  • 23.­39
  • 23.­41
  • 23.­44
  • 23.­46
  • 23.­49
  • 23.­51
  • 23.­54
  • 23.­56
  • 23.­59
  • 23.­61
  • 23.­64
  • 23.­66
  • 23.­69
  • 23.­71
  • 23.­74
  • 23.­76
  • 23.­79
  • 23.­81
  • 23.­84
  • 23.­86
  • 23.­89
  • 23.­91
  • 23.­94
  • 23.­96
  • 23.­99
  • 23.­101
  • 23.­104
  • 23.­106
  • 23.­109
  • 23.­111
  • 23.­114
  • 23.­116
  • 23.­118
  • 23.­138-141
  • 23.­143-144
  • 23.­205
  • 23.­255
  • 23.­318
  • 23.­465
  • 23.­467
  • 23.­469-471
  • 24.­6-7
  • 24.­10
  • 24.­12
  • 24.­15
  • 24.­17-18
  • 24.­25-27
  • 24.­36
  • 24.­38
  • 24.­40
  • 24.­42
  • 24.­44-45
  • 24.­70
  • 24.­75
  • 24.­77-78
  • 25.­4
  • 25.­7-10
  • 25.­15
  • 25.­24
  • 25.­86
  • 25.­143
  • 25.­152
  • 25.­165
  • 25.­171-175
  • 25.­177-184
  • 25.­193
  • 25.­208
  • 25.­224
  • 25.­239
  • 25.­254
  • 25.­261-270
  • 26.­1-2
  • 26.­4
  • 26.­6
  • 26.­26
  • 26.­40
  • 26.­103
  • 26.­150
  • 26.­159
  • 26.­222
  • 26.­282
  • 26.­296
  • 26.­310
  • 26.­324
  • 26.­338
  • 26.­352
  • 26.­366
  • 26.­380
  • 26.­394
  • 26.­408
  • 26.­422
  • 26.­436
  • 26.­450
  • 26.­464
  • 26.­478
  • 26.­492
  • 26.­506
  • 26.­520
  • 26.­527
  • 26.­538-543
  • 26.­862-867
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­141-142
  • 27.­351-352
  • 27.­567-568
  • 27.­663
  • 27.­665
  • 27.­669-671
  • 27.­679
  • 28.­2
  • 28.­61
  • 28.­115
  • 28.­132
  • 28.­147
  • 28.­156
  • 28.­230
  • 28.­338
  • 28.­384
  • 28.­386-388
  • 28.­399
  • 28.­406
  • 28.­413
g.­653

perfection of perseverance

Wylie:
  • brtson ’grus kyi pha rol tu phyin pa
Tibetan:
  • བརྩོན་འགྲུས་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ།
Sanskrit:
  • vīryapāramitā

Fourth of the six perfections.

Located in 535 passages in the translation:

  • 2.­3
  • 2.­22
  • 2.­31
  • 2.­76-78
  • 2.­223
  • 2.­225
  • 2.­252
  • 2.­269
  • 2.­294
  • 2.­308
  • 2.­318
  • 2.­328
  • 2.­338
  • 2.­348
  • 2.­358
  • 2.­367
  • 2.­378
  • 2.­389
  • 2.­401
  • 2.­412
  • 2.­423
  • 2.­430
  • 2.­515
  • 2.­548-549
  • 2.­552
  • 2.­558
  • 2.­588
  • 2.­616
  • 3.­106
  • 3.­115
  • 3.­122
  • 4.­10
  • 4.­31
  • 4.­34
  • 4.­43
  • 4.­49
  • 5.­89
  • 5.­188-189
  • 5.­204
  • 5.­339
  • 5.­408
  • 5.­419
  • 5.­436
  • 5.­442
  • 5.­445
  • 5.­449
  • 5.­458
  • 5.­475
  • 5.­482
  • 5.­484
  • 5.­486
  • 5.­488
  • 5.­497
  • 6.­58
  • 6.­111
  • 6.­131
  • 6.­147
  • 6.­174-176
  • 6.­183
  • 6.­199
  • 6.­203-204
  • 6.­206-208
  • 6.­212
  • 6.­215
  • 7.­1
  • 7.­61
  • 7.­114
  • 7.­179
  • 7.­186
  • 7.­245-253
  • 7.­287
  • 7.­344-345
  • 7.­353
  • 7.­369
  • 8.­14
  • 8.­27
  • 8.­44
  • 8.­57
  • 8.­113-115
  • 8.­120-121
  • 8.­128
  • 8.­138
  • 8.­148
  • 8.­158
  • 8.­168-169
  • 8.­177
  • 8.­184
  • 8.­191
  • 8.­196-201
  • 8.­205
  • 8.­212
  • 8.­214
  • 8.­224
  • 8.­234
  • 8.­241
  • 8.­252
  • 8.­259
  • 8.­268
  • 8.­284
  • 8.­293-302
  • 8.­305
  • 8.­309
  • 8.­320
  • 8.­334
  • 8.­356-357
  • 8.­373-374
  • 8.­378
  • 8.­382
  • 8.­399
  • 10.­63
  • 10.­131
  • 10.­155-157
  • 10.­214-216
  • 10.­253
  • 10.­260
  • 11.­5
  • 11.­21
  • 11.­91-92
  • 11.­119
  • 11.­135
  • 12.­5
  • 12.­7
  • 12.­9
  • 12.­81
  • 12.­189
  • 12.­241
  • 12.­258
  • 12.­330
  • 12.­387
  • 12.­398
  • 12.­408
  • 12.­419
  • 12.­430
  • 12.­441
  • 12.­452
  • 12.­463
  • 12.­474
  • 12.­485
  • 12.­496
  • 12.­507
  • 12.­518
  • 12.­529
  • 12.­540
  • 12.­551
  • 12.­566
  • 12.­579
  • 12.­592
  • 12.­596
  • 12.­607
  • 12.­622
  • 12.­627
  • 12.­636
  • 12.­649
  • 12.­658
  • 13.­6
  • 13.­12
  • 13.­75
  • 13.­130
  • 13.­142
  • 13.­155
  • 13.­163
  • 13.­173
  • 13.­181
  • 13.­194
  • 13.­204
  • 13.­214
  • 13.­220
  • 13.­243
  • 13.­257
  • 13.­271
  • 13.­288
  • 13.­294
  • 13.­296
  • 13.­309-311
  • 13.­313-314
  • 13.­320
  • 13.­338
  • 14.­69
  • 14.­89
  • 14.­97-98
  • 14.­155
  • 14.­209
  • 14.­221
  • 14.­228-229
  • 14.­245
  • 14.­248
  • 15.­8
  • 15.­74-80
  • 15.­121
  • 15.­123-125
  • 15.­127-144
  • 16.­13
  • 16.­29
  • 16.­45
  • 16.­50
  • 16.­54
  • 16.­61
  • 16.­66-73
  • 16.­78
  • 16.­94
  • 16.­114
  • 16.­128
  • 16.­138
  • 16.­152
  • 16.­165
  • 16.­182
  • 16.­196
  • 16.­210
  • 16.­224
  • 16.­229
  • 16.­241-242
  • 16.­244-246
  • 16.­248
  • 16.­254
  • 16.­265
  • 16.­270
  • 17.­1
  • 17.­6
  • 17.­13
  • 17.­16
  • 17.­34
  • 17.­91
  • 17.­95
  • 17.­101
  • 18.­5
  • 18.­24
  • 18.­39-41
  • 18.­61
  • 19.­2
  • 19.­4
  • 19.­6
  • 19.­12-13
  • 19.­15
  • 21.­1
  • 21.­6
  • 21.­9-13
  • 21.­18
  • 21.­29
  • 21.­44
  • 21.­57-58
  • 22.­4-11
  • 22.­15
  • 22.­40
  • 22.­50
  • 22.­61
  • 22.­66
  • 23.­3
  • 23.­14
  • 23.­16
  • 23.­19
  • 23.­21
  • 23.­24
  • 23.­26
  • 23.­29
  • 23.­31
  • 23.­34
  • 23.­36
  • 23.­39
  • 23.­41
  • 23.­44
  • 23.­46
  • 23.­49
  • 23.­51
  • 23.­54
  • 23.­56
  • 23.­59
  • 23.­61
  • 23.­64
  • 23.­66
  • 23.­69
  • 23.­71
  • 23.­74
  • 23.­76
  • 23.­79
  • 23.­81
  • 23.­84
  • 23.­86
  • 23.­89
  • 23.­91
  • 23.­94
  • 23.­96
  • 23.­99
  • 23.­101
  • 23.­104
  • 23.­106
  • 23.­109
  • 23.­111
  • 23.­114
  • 23.­116
  • 23.­118
  • 23.­138-141
  • 23.­143-144
  • 23.­204
  • 23.­255
  • 23.­317
  • 23.­465
  • 23.­467
  • 23.­469-471
  • 24.­6-7
  • 24.­10
  • 24.­12
  • 24.­15
  • 24.­17-18
  • 24.­25-27
  • 24.­36
  • 24.­38
  • 24.­40
  • 24.­42
  • 24.­44-45
  • 24.­70
  • 24.­75
  • 24.­77-78
  • 25.­4
  • 25.­7-10
  • 25.­15
  • 25.­24
  • 25.­85
  • 25.­143
  • 25.­152
  • 25.­165
  • 25.­171-175
  • 25.­177-184
  • 25.­193
  • 25.­208
  • 25.­224
  • 25.­239
  • 25.­254
  • 25.­261-270
  • 26.­1-2
  • 26.­4
  • 26.­6
  • 26.­26
  • 26.­40
  • 26.­102
  • 26.­150
  • 26.­159
  • 26.­221
  • 26.­282
  • 26.­296
  • 26.­310
  • 26.­324
  • 26.­338
  • 26.­352
  • 26.­366
  • 26.­380
  • 26.­394
  • 26.­408
  • 26.­422
  • 26.­436
  • 26.­450
  • 26.­464
  • 26.­478
  • 26.­492
  • 26.­506
  • 26.­520
  • 26.­527
  • 26.­544-549
  • 26.­868-873
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­139-140
  • 27.­349-350
  • 27.­565-566
  • 27.­663
  • 27.­665
  • 27.­669-671
  • 27.­679
  • 28.­2
  • 28.­60
  • 28.­115
  • 28.­132
  • 28.­147
  • 28.­156
  • 28.­229
  • 28.­337
  • 28.­384
  • 28.­386-388
  • 28.­399
  • 28.­406
  • 28.­413
g.­654

perfection of tolerance

Wylie:
  • bzod pa’i pha rol tu phyin pa
Tibetan:
  • བཟོད་པའི་ཕ་རོལ་ཏུ་ཕྱིན་པ།
Sanskrit:
  • kṣāntipāramitā

Third of the six perfections.

Located in 535 passages in the translation:

  • 2.­3
  • 2.­22
  • 2.­31
  • 2.­76-78
  • 2.­223
  • 2.­225
  • 2.­252
  • 2.­269
  • 2.­294
  • 2.­308
  • 2.­318
  • 2.­328
  • 2.­338
  • 2.­348
  • 2.­358
  • 2.­367
  • 2.­378
  • 2.­389
  • 2.­401
  • 2.­412
  • 2.­423
  • 2.­430
  • 2.­514
  • 2.­548-549
  • 2.­552
  • 2.­558
  • 2.­588
  • 2.­616
  • 3.­106
  • 3.­115
  • 3.­122
  • 4.­10
  • 4.­31
  • 4.­34
  • 4.­43
  • 4.­49
  • 5.­88
  • 5.­188-189
  • 5.­203
  • 5.­338
  • 5.­408
  • 5.­419
  • 5.­436
  • 5.­442
  • 5.­445
  • 5.­449
  • 5.­458
  • 5.­475
  • 5.­482
  • 5.­484
  • 5.­486
  • 5.­488
  • 5.­497
  • 6.­57
  • 6.­111
  • 6.­131
  • 6.­147
  • 6.­174-176
  • 6.­183
  • 6.­199
  • 6.­203-204
  • 6.­206-208
  • 6.­212
  • 6.­215
  • 7.­1
  • 7.­60
  • 7.­114
  • 7.­174
  • 7.­186
  • 7.­245-253
  • 7.­287
  • 7.­344-345
  • 7.­353
  • 7.­369
  • 8.­14
  • 8.­27
  • 8.­44
  • 8.­57
  • 8.­113-115
  • 8.­120-121
  • 8.­128
  • 8.­138
  • 8.­148
  • 8.­158
  • 8.­168-169
  • 8.­176
  • 8.­183
  • 8.­188-195
  • 8.­197
  • 8.­204
  • 8.­211
  • 8.­223
  • 8.­233
  • 8.­240
  • 8.­252
  • 8.­259
  • 8.­268
  • 8.­281-283
  • 8.­293-302
  • 8.­305
  • 8.­309
  • 8.­320
  • 8.­334
  • 8.­356-357
  • 8.­373-374
  • 8.­378
  • 8.­381
  • 8.­399
  • 10.­63
  • 10.­131
  • 10.­155-157
  • 10.­214-216
  • 10.­253
  • 10.­260
  • 11.­5
  • 11.­21
  • 11.­91-92
  • 11.­119
  • 11.­135
  • 12.­5
  • 12.­7
  • 12.­9
  • 12.­80
  • 12.­188
  • 12.­241
  • 12.­258
  • 12.­329
  • 12.­387
  • 12.­398
  • 12.­408
  • 12.­419
  • 12.­430
  • 12.­441
  • 12.­452
  • 12.­463
  • 12.­474
  • 12.­485
  • 12.­496
  • 12.­507
  • 12.­518
  • 12.­529
  • 12.­540
  • 12.­551
  • 12.­566
  • 12.­579
  • 12.­592
  • 12.­596
  • 12.­607
  • 12.­622
  • 12.­627
  • 12.­636
  • 12.­649
  • 12.­658
  • 13.­6
  • 13.­12
  • 13.­74
  • 13.­130
  • 13.­142
  • 13.­155
  • 13.­163
  • 13.­173
  • 13.­181
  • 13.­194
  • 13.­204
  • 13.­214
  • 13.­220
  • 13.­243
  • 13.­257
  • 13.­271
  • 13.­288
  • 13.­294
  • 13.­296
  • 13.­306-308
  • 13.­320
  • 13.­338
  • 14.­69
  • 14.­89
  • 14.­97-98
  • 14.­154
  • 14.­209
  • 14.­221
  • 14.­228-229
  • 14.­245
  • 14.­248
  • 15.­8
  • 15.­74-80
  • 15.­121
  • 15.­123-125
  • 15.­127-134
  • 15.­136-144
  • 16.­13
  • 16.­29
  • 16.­45
  • 16.­50
  • 16.­54
  • 16.­61
  • 16.­66-73
  • 16.­78
  • 16.­94
  • 16.­114
  • 16.­128
  • 16.­138
  • 16.­152
  • 16.­165
  • 16.­182
  • 16.­196
  • 16.­210
  • 16.­224
  • 16.­229
  • 16.­241-242
  • 16.­244-246
  • 16.­248
  • 16.­254
  • 16.­265
  • 16.­270
  • 17.­1
  • 17.­6
  • 17.­13
  • 17.­16
  • 17.­33
  • 17.­91
  • 17.­95
  • 17.­101
  • 18.­5
  • 18.­24
  • 18.­39-41
  • 18.­61
  • 19.­2
  • 19.­4
  • 19.­6
  • 19.­12-13
  • 19.­15
  • 21.­1
  • 21.­5
  • 21.­9-13
  • 21.­18
  • 21.­29
  • 21.­44
  • 21.­57-58
  • 22.­4-11
  • 22.­15
  • 22.­40
  • 22.­50
  • 22.­61
  • 22.­66
  • 23.­3
  • 23.­14
  • 23.­16
  • 23.­19
  • 23.­21
  • 23.­24
  • 23.­26
  • 23.­29
  • 23.­31
  • 23.­34
  • 23.­36
  • 23.­39
  • 23.­41
  • 23.­44
  • 23.­46
  • 23.­49
  • 23.­51
  • 23.­54
  • 23.­56
  • 23.­59
  • 23.­61
  • 23.­64
  • 23.­66
  • 23.­69
  • 23.­71
  • 23.­74
  • 23.­76
  • 23.­79
  • 23.­81
  • 23.­84
  • 23.­86
  • 23.­89
  • 23.­91
  • 23.­94
  • 23.­96
  • 23.­99
  • 23.­101
  • 23.­104
  • 23.­106
  • 23.­109
  • 23.­111
  • 23.­114
  • 23.­116
  • 23.­118
  • 23.­138-141
  • 23.­143-144
  • 23.­203
  • 23.­255
  • 23.­316
  • 23.­465
  • 23.­467
  • 23.­469-471
  • 24.­6-7
  • 24.­10
  • 24.­12
  • 24.­15
  • 24.­17-18
  • 24.­25-27
  • 24.­36
  • 24.­38
  • 24.­40
  • 24.­42
  • 24.­44-45
  • 24.­70
  • 24.­75
  • 24.­77-78
  • 25.­4
  • 25.­7-10
  • 25.­15
  • 25.­24
  • 25.­84
  • 25.­143
  • 25.­152
  • 25.­165
  • 25.­171-175
  • 25.­177-184
  • 25.­193
  • 25.­208
  • 25.­224
  • 25.­239
  • 25.­254
  • 25.­261-270
  • 26.­1-2
  • 26.­4
  • 26.­6
  • 26.­26
  • 26.­40
  • 26.­101
  • 26.­150
  • 26.­159
  • 26.­220
  • 26.­282
  • 26.­296
  • 26.­310
  • 26.­324
  • 26.­338
  • 26.­352
  • 26.­366
  • 26.­380
  • 26.­394
  • 26.­408
  • 26.­422
  • 26.­436
  • 26.­450
  • 26.­464
  • 26.­478
  • 26.­492
  • 26.­506
  • 26.­520
  • 26.­527
  • 26.­550-555
  • 26.­874-879
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­137-138
  • 27.­347-348
  • 27.­563-564
  • 27.­663
  • 27.­665
  • 27.­669-671
  • 27.­679
  • 28.­2
  • 28.­59
  • 28.­115
  • 28.­132
  • 28.­147
  • 28.­156
  • 28.­228
  • 28.­336
  • 28.­384
  • 28.­386-388
  • 28.­399
  • 28.­406
  • 28.­413
g.­655

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 2,709 passages in the translation:

  • s.­1
  • i.­1-2
  • i.­5
  • i.­8-9
  • i.­12
  • i.­14
  • i.­38
  • i.­53-54
  • i.­56
  • i.­68
  • i.­70
  • i.­72
  • i.­75-77
  • 1.­47-48
  • 1.­55-56
  • 1.­63-64
  • 1.­71-72
  • 1.­79-80
  • 1.­87-88
  • 1.­95-96
  • 1.­103-104
  • 1.­111-112
  • 1.­119-120
  • 2.­1-71
  • 2.­76-176
  • 2.­178
  • 2.­184
  • 2.­189-190
  • 2.­194-195
  • 2.­197-212
  • 2.­218
  • 2.­223
  • 2.­225-226
  • 2.­232-233
  • 2.­246-256
  • 2.­258-259
  • 2.­269
  • 2.­276-281
  • 2.­283
  • 2.­285
  • 2.­287
  • 2.­290-291
  • 2.­293-294
  • 2.­299-302
  • 2.­308
  • 2.­313
  • 2.­318
  • 2.­322-323
  • 2.­328
  • 2.­332-333
  • 2.­338
  • 2.­342-343
  • 2.­348
  • 2.­352-353
  • 2.­358
  • 2.­362
  • 2.­367
  • 2.­372-373
  • 2.­378
  • 2.­383-384
  • 2.­389
  • 2.­394-395
  • 2.­401
  • 2.­406-407
  • 2.­412
  • 2.­417-418
  • 2.­423
  • 2.­428-441
  • 2.­443-444
  • 2.­455-463
  • 2.­468-471
  • 2.­473-475
  • 2.­477-479
  • 2.­481-483
  • 2.­486
  • 2.­490
  • 2.­492
  • 2.­503-506
  • 2.­508
  • 2.­518
  • 2.­532
  • 2.­540
  • 2.­543-544
  • 2.­548-549
  • 2.­552
  • 2.­558
  • 2.­565
  • 2.­588
  • 2.­598-599
  • 2.­601-602
  • 2.­604
  • 2.­608
  • 2.­610
  • 2.­613-617
  • 2.­620-623
  • 2.­632-643
  • 2.­648
  • 2.­650
  • 2.­652
  • 2.­654
  • 2.­656
  • 2.­658
  • 2.­660
  • 2.­662
  • 2.­664
  • 2.­666-667
  • 3.­1-6
  • 3.­24
  • 3.­30
  • 3.­61
  • 3.­63
  • 3.­65
  • 3.­67-69
  • 3.­104-113
  • 3.­115
  • 3.­122
  • 3.­124
  • 3.­659
  • 3.­744
  • 3.­748-750
  • 3.­752
  • 4.­1-19
  • 4.­23-35
  • 4.­43
  • 4.­49
  • 4.­53-54
  • 5.­1-2
  • 5.­91
  • 5.­185
  • 5.­188-190
  • 5.­192
  • 5.­200-399
  • 5.­408
  • 5.­415
  • 5.­419
  • 5.­423-424
  • 5.­436
  • 5.­442
  • 5.­445-447
  • 5.­449
  • 5.­458
  • 5.­465-480
  • 5.­482
  • 5.­484
  • 5.­486
  • 5.­488
  • 5.­497
  • 5.­504-505
  • 6.­1-101
  • 6.­103-120
  • 6.­131
  • 6.­147
  • 6.­153-157
  • 6.­168
  • 6.­174-176
  • 6.­183
  • 6.­199
  • 6.­203-204
  • 6.­206-219
  • 7.­1
  • 7.­63
  • 7.­114
  • 7.­121
  • 7.­124-127
  • 7.­129
  • 7.­131
  • 7.­133
  • 7.­135
  • 7.­137
  • 7.­139
  • 7.­141
  • 7.­151-170
  • 7.­173-175
  • 7.­180-184
  • 7.­186-188
  • 7.­245-253
  • 7.­286-345
  • 7.­353
  • 7.­369
  • 8.­14
  • 8.­19-33
  • 8.­44
  • 8.­49-73
  • 8.­91
  • 8.­106-110
  • 8.­113-115
  • 8.­120-121
  • 8.­128
  • 8.­138
  • 8.­148
  • 8.­158
  • 8.­164
  • 8.­168-169
  • 8.­174-180
  • 8.­186
  • 8.­193
  • 8.­200
  • 8.­207
  • 8.­209-217
  • 8.­226
  • 8.­236
  • 8.­243
  • 8.­251-252
  • 8.­259
  • 8.­268
  • 8.­290-302
  • 8.­305
  • 8.­309
  • 8.­320
  • 8.­334
  • 8.­356-357
  • 8.­373-374
  • 8.­378
  • 8.­384
  • 8.­399
  • 8.­569
  • 9.­7-20
  • 9.­24-25
  • 9.­29-30
  • 9.­46-48
  • 9.­50-51
  • 10.­63
  • 10.­131
  • 10.­155-157
  • 10.­214-216
  • 10.­253
  • 10.­260
  • 10.­286
  • 11.­5
  • 11.­21
  • 11.­91-92
  • 11.­119
  • 11.­135
  • 11.­179
  • 12.­1-9
  • 12.­14
  • 12.­17-18
  • 12.­21
  • 12.­23
  • 12.­83
  • 12.­191
  • 12.­241
  • 12.­249
  • 12.­258
  • 12.­316-317
  • 12.­332
  • 12.­387
  • 12.­398
  • 12.­408
  • 12.­419
  • 12.­430
  • 12.­441
  • 12.­452
  • 12.­463
  • 12.­474
  • 12.­485
  • 12.­496
  • 12.­507
  • 12.­518
  • 12.­529
  • 12.­540
  • 12.­551
  • 12.­566
  • 12.­579
  • 12.­592
  • 12.­596-598
  • 12.­607
  • 12.­613-614
  • 12.­622
  • 12.­624
  • 12.­626-627
  • 12.­636
  • 12.­649
  • 12.­658
  • 13.­1
  • 13.­6
  • 13.­11-12
  • 13.­17-18
  • 13.­77
  • 13.­130
  • 13.­142
  • 13.­155
  • 13.­163
  • 13.­173
  • 13.­181
  • 13.­194
  • 13.­200
  • 13.­204
  • 13.­214
  • 13.­220
  • 13.­243
  • 13.­257
  • 13.­271
  • 13.­288
  • 13.­294
  • 13.­296
  • 13.­315-317
  • 13.­320
  • 13.­325-326
  • 13.­338
  • 13.­344-345
  • 13.­347-348
  • 14.­2-4
  • 14.­69
  • 14.­72
  • 14.­74
  • 14.­76-77
  • 14.­80-98
  • 14.­157
  • 14.­209
  • 14.­221
  • 14.­225-226
  • 14.­228-230
  • 14.­232
  • 14.­240
  • 14.­245
  • 14.­248
  • 14.­250
  • 15.­8
  • 15.­15-17
  • 15.­74-80
  • 15.­120-125
  • 15.­127-144
  • 16.­1-3
  • 16.­13
  • 16.­29
  • 16.­36
  • 16.­45
  • 16.­50
  • 16.­54
  • 16.­61
  • 16.­66-73
  • 16.­78
  • 16.­83-84
  • 16.­86
  • 16.­94
  • 16.­98-101
  • 16.­114
  • 16.­128
  • 16.­134-170
  • 16.­172
  • 16.­182
  • 16.­187-215
  • 16.­224
  • 16.­229-233
  • 16.­236
  • 16.­239
  • 16.­241-246
  • 16.­248-249
  • 16.­254
  • 16.­262-265
  • 16.­270
  • 17.­1-6
  • 17.­9-11
  • 17.­13-16
  • 17.­36
  • 17.­91-95
  • 17.­100-105
  • 18.­1-2
  • 18.­4-5
  • 18.­7-9
  • 18.­11-12
  • 18.­14-16
  • 18.­18
  • 18.­24
  • 18.­29-41
  • 18.­47
  • 18.­49
  • 18.­51
  • 18.­53
  • 18.­55
  • 18.­57-59
  • 18.­61
  • 19.­1-10
  • 19.­12-13
  • 19.­15-18
  • 19.­21
  • 20.­1-2
  • 20.­4-6
  • 20.­8-16
  • 21.­1-2
  • 21.­8-13
  • 21.­18
  • 21.­24-25
  • 21.­27-33
  • 21.­35-48
  • 21.­51-55
  • 21.­57-58
  • 21.­65-67
  • 22.­1-15
  • 22.­18-29
  • 22.­31-32
  • 22.­36
  • 22.­39-40
  • 22.­48-52
  • 22.­56-64
  • 22.­66-69
  • 22.­73-76
  • 22.­78-79
  • 23.­2-3
  • 23.­13-16
  • 23.­18-21
  • 23.­23-26
  • 23.­28-31
  • 23.­33-36
  • 23.­38-41
  • 23.­43-46
  • 23.­48-51
  • 23.­53-56
  • 23.­58-61
  • 23.­63-66
  • 23.­68-71
  • 23.­73-76
  • 23.­78-81
  • 23.­83-86
  • 23.­88-91
  • 23.­93-96
  • 23.­98-101
  • 23.­103-106
  • 23.­108-111
  • 23.­113-118
  • 23.­123-141
  • 23.­143-367
  • 23.­369
  • 23.­371
  • 23.­373
  • 23.­375
  • 23.­377
  • 23.­379
  • 23.­381
  • 23.­383
  • 23.­385
  • 23.­387
  • 23.­389
  • 23.­391
  • 23.­393
  • 23.­395
  • 23.­397
  • 23.­399
  • 23.­401
  • 23.­403
  • 23.­405
  • 23.­407
  • 23.­409
  • 23.­411
  • 23.­413
  • 23.­415
  • 23.­417
  • 23.­419
  • 23.­421
  • 23.­423
  • 23.­425
  • 23.­427
  • 23.­429
  • 23.­431
  • 23.­433
  • 23.­435
  • 23.­437
  • 23.­439
  • 23.­441
  • 23.­443
  • 23.­445
  • 23.­447
  • 23.­449
  • 23.­451-463
  • 23.­465
  • 23.­467
  • 23.­469-471
  • 24.­6-7
  • 24.­10
  • 24.­12
  • 24.­15
  • 24.­17-18
  • 24.­25-27
  • 24.­29
  • 24.­32-33
  • 24.­36
  • 24.­38-40
  • 24.­42
  • 24.­44-46
  • 24.­65-70
  • 24.­75
  • 24.­77-78
  • 25.­1-4
  • 25.­6-271
  • 26.­1-7
  • 26.­16
  • 26.­18
  • 26.­26-31
  • 26.­40
  • 26.­104
  • 26.­148-164
  • 26.­223
  • 26.­282
  • 26.­296
  • 26.­310
  • 26.­324
  • 26.­338
  • 26.­352
  • 26.­366
  • 26.­380
  • 26.­394
  • 26.­408
  • 26.­422
  • 26.­436
  • 26.­450
  • 26.­464
  • 26.­478
  • 26.­492
  • 26.­506
  • 26.­520
  • 26.­527
  • 26.­532-537
  • 26.­856-861
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­143-144
  • 27.­233-236
  • 27.­353-354
  • 27.­569-570
  • 27.­655-661
  • 27.­663
  • 27.­665-667
  • 27.­669-671
  • 27.­675-676
  • 27.­678-679
  • 28.­1-121
  • 28.­124-138
  • 28.­147
  • 28.­156
  • 28.­160-162
  • 28.­164-165
  • 28.­167
  • 28.­169
  • 28.­171-275
  • 28.­277-280
  • 28.­339
  • 28.­384-400
  • 28.­403-406
  • 28.­408
  • 28.­410-413
  • 28.­417-418
  • n.­119-120
  • n.­144-145
  • n.­156
  • n.­187
  • n.­209-210
  • n.­281
  • n.­298
  • n.­353
  • n.­625
  • n.­630
  • n.­666-667
  • n.­708
  • n.­771
  • n.­796
  • n.­798-799
  • n.­807
  • g.­95
  • g.­425
  • g.­561
  • g.­609
  • g.­675
  • g.­701
  • g.­720
  • g.­726
  • g.­736
  • g.­825
  • g.­924
  • g.­937
  • g.­947
  • g.­974
g.­656

perfections

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

See “six perfections.”

Located in 38 passages in the translation:

  • 2.­485
  • 8.­112
  • 8.­180
  • 8.­215
  • 10.­3
  • 10.­34
  • 10.­130
  • 18.­17
  • 19.­14
  • 21.­2
  • 21.­14-27
  • 22.­30
  • 22.­47
  • 22.­64
  • 22.­67
  • 25.­7-9
  • n.­69
  • n.­130
  • n.­136
  • g.­365
  • g.­792
  • g.­905
  • g.­974
g.­657

perfectly complete buddha

Wylie:
  • yang dag par rdzogs pa’i sangs rgyas
Tibetan:
  • ཡང་དག་པར་རྫོགས་པའི་སངས་རྒྱས།
Sanskrit:
  • samyaksaṃbuddha

The attainment of a buddha, who has gained total freedom from conditioned existence, overcome all tendencies imprinted on the mind as a result of a long association with afflicted mental states, and fully manifested all aspects of a buddha’s body, speech, and mind.

Located in 290 passages in the translation:

  • 1.­12-21
  • 1.­25
  • 1.­37-49
  • 1.­51-57
  • 1.­59-65
  • 1.­67-73
  • 1.­75-81
  • 1.­83-89
  • 1.­91-97
  • 1.­99-105
  • 1.­107-113
  • 1.­115-121
  • 1.­123-127
  • 2.­211
  • 2.­224
  • 2.­456
  • 2.­479
  • 2.­491
  • 2.­495
  • 2.­549
  • 2.­555-556
  • 2.­589
  • 2.­591-592
  • 2.­624-625
  • 2.­628
  • 2.­630
  • 2.­644
  • 2.­648
  • 2.­650
  • 2.­652
  • 2.­654
  • 2.­656
  • 2.­658
  • 2.­660
  • 2.­662
  • 2.­664
  • 2.­666-670
  • 2.­672-673
  • 5.­175-185
  • 5.­189
  • 6.­165
  • 6.­167
  • 8.­19-31
  • 8.­65
  • 8.­73
  • 8.­119
  • 8.­270-272
  • 8.­397
  • 10.­173-174
  • 10.­232
  • 10.­257
  • 11.­27
  • 11.­33-37
  • 11.­105-106
  • 11.­180
  • 12.­1
  • 13.­325
  • 13.­347
  • 14.­78
  • 14.­207
  • 14.­211
  • 14.­225
  • 14.­227-229
  • 14.­232
  • 14.­234
  • 14.­238
  • 15.­121
  • 15.­123
  • 16.­237
  • 16.­241-243
  • 16.­246-247
  • 16.­268
  • 16.­273
  • 16.­276
  • 18.­6
  • 18.­8-11
  • 18.­13
  • 18.­17
  • 18.­59
  • 19.­2
  • 19.­4
  • 19.­8
  • 19.­11
  • 19.­13-14
  • 20.­7
  • 20.­10-11
  • 20.­16
  • 21.­28
  • 21.­31
  • 21.­57
  • 21.­60
  • 21.­67
  • 22.­13
  • 22.­18
  • 22.­20-21
  • 22.­23-25
  • 22.­48
  • 22.­52-53
  • 22.­56-57
  • 22.­72
  • 22.­74
  • 22.­76
  • 22.­78
  • 23.­11
  • 23.­16
  • 23.­21
  • 23.­26
  • 23.­31
  • 23.­36
  • 23.­41
  • 23.­46
  • 23.­51
  • 23.­56
  • 23.­61
  • 23.­66
  • 23.­71
  • 23.­76
  • 23.­81
  • 23.­86
  • 23.­91
  • 23.­96
  • 23.­101
  • 23.­106
  • 23.­111
  • 23.­116
  • 23.­128-137
  • 23.­257
  • 23.­259
  • 24.­3
  • 24.­20
  • 24.­34
  • 24.­39
  • 24.­70
  • 24.­73
  • 24.­75
  • 24.­77
  • 25.­4
  • 26.­1-2
  • 26.­16
  • 26.­26
  • 27.­673-674
  • 28.­122-123
  • 28.­155
  • 28.­160
  • 28.­279
  • 28.­400
g.­659

permeation of space

Wylie:
  • nam mkha’ rgyas par ’gengs pa
Tibetan:
  • ནམ་མཁའ་རྒྱས་པར་འགེངས་པ།
Sanskrit:
  • ākāśasphāraṇa

A meditative stability.

Located in 6 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­436
  • 11.­6
  • n.­457
g.­660

perseverance

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

Third of the seven branches of enlightenment and fourth of the six perfections.

Located in 64 passages in the translation:

  • 1.­2
  • 2.­19
  • 2.­21
  • 2.­77
  • 2.­616
  • 2.­618
  • 2.­637
  • 2.­645
  • 5.­505
  • 7.­179
  • 8.­168
  • 8.­177
  • 8.­184
  • 8.­191
  • 8.­198
  • 8.­200
  • 8.­205
  • 8.­212
  • 8.­234
  • 8.­252
  • 8.­284-286
  • 9.­28-29
  • 13.­309-311
  • 16.­128
  • 17.­89
  • 17.­101
  • 18.­24
  • 18.­29-38
  • 21.­6
  • 21.­9-11
  • 22.­65-66
  • 23.­139
  • 23.­142
  • 24.­70
  • 24.­77
  • 26.­7
  • 26.­28-30
  • 26.­148-149
  • 27.­667
  • 28.­158
  • n.­64
  • g.­776
  • g.­792
  • g.­905
g.­662

person

Wylie:
  • gang zag
Tibetan:
  • གང་ཟག
Sanskrit:
  • pudgala

Located in 190 passages in the translation:

  • 2.­196
  • 2.­472
  • 2.­574-586
  • 3.­13
  • 3.­748
  • 5.­79
  • 6.­177
  • 8.­62
  • 8.­112
  • 8.­330
  • 10.­8
  • 10.­66
  • 10.­252
  • 11.­73-108
  • 12.­377-378
  • 15.­124
  • 17.­11
  • 18.­5
  • 22.­61
  • 26.­165-273
  • 26.­344-357
g.­664

physical form

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

First of the five aggregates. Physical forms include the subtle and coarse forms derived from the primary material elements.

Located in 524 passages in the translation:

  • 2.­190-193
  • 2.­195
  • 2.­197
  • 2.­227
  • 2.­233-236
  • 2.­238-240
  • 2.­246
  • 2.­259-260
  • 2.­281
  • 2.­302
  • 2.­313
  • 2.­323
  • 2.­333
  • 2.­343
  • 2.­353
  • 2.­362
  • 2.­373
  • 2.­384
  • 2.­395
  • 2.­407
  • 2.­418
  • 2.­463
  • 2.­552
  • 2.­634-641
  • 3.­25
  • 3.­69
  • 3.­113
  • 3.­125-129
  • 3.­390-394
  • 3.­655-656
  • 3.­658
  • 3.­660
  • 3.­665-666
  • 3.­675-676
  • 3.­685-686
  • 3.­695-696
  • 3.­705-706
  • 3.­715-716
  • 3.­725-726
  • 3.­735-744
  • 3.­748
  • 4.­1
  • 4.­23-31
  • 4.­34
  • 4.­40
  • 4.­46
  • 5.­4
  • 5.­188
  • 5.­190-192
  • 5.­230
  • 5.­235
  • 5.­240
  • 5.­245
  • 5.­250
  • 5.­255
  • 5.­260
  • 5.­265
  • 5.­275
  • 5.­400
  • 5.­416
  • 5.­425
  • 5.­428
  • 5.­442
  • 5.­445
  • 5.­450
  • 5.­467
  • 5.­481
  • 5.­483
  • 5.­486-487
  • 5.­491
  • 6.­1-2
  • 6.­103
  • 6.­120
  • 6.­136
  • 6.­178
  • 6.­189
  • 6.­204
  • 6.­206
  • 6.­208
  • 7.­5
  • 7.­106
  • 7.­143-149
  • 7.­153-171
  • 7.­173
  • 7.­175
  • 7.­180
  • 7.­186
  • 7.­189-197
  • 7.­288
  • 7.­348
  • 7.­361
  • 8.­6
  • 8.­19
  • 8.­35
  • 8.­49
  • 8.­82-83
  • 8.­113-115
  • 8.­120-121
  • 8.­124
  • 8.­134
  • 8.­144
  • 8.­154
  • 8.­221-226
  • 8.­230
  • 8.­255
  • 8.­316
  • 8.­326
  • 8.­340-354
  • 8.­398-399
  • 9.­48-50
  • 10.­134-136
  • 10.­193-195
  • 11.­13
  • 11.­75-76
  • 11.­111
  • 11.­132-134
  • 12.­7
  • 12.­15-16
  • 12.­18-20
  • 12.­22
  • 12.­25
  • 12.­133
  • 12.­232-233
  • 12.­248
  • 12.­250
  • 12.­319
  • 12.­379
  • 12.­394
  • 12.­404
  • 12.­415
  • 12.­426
  • 12.­437
  • 12.­448
  • 12.­459
  • 12.­470
  • 12.­481
  • 12.­492
  • 12.­503
  • 12.­514
  • 12.­525
  • 12.­536
  • 12.­547
  • 12.­558
  • 12.­572
  • 12.­583-584
  • 12.­596
  • 12.­599
  • 12.­614
  • 12.­626
  • 12.­628
  • 12.­641
  • 12.­654
  • 13.­2
  • 13.­18
  • 13.­122
  • 13.­134
  • 13.­147
  • 13.­159
  • 13.­169
  • 13.­177
  • 13.­186
  • 13.­200
  • 13.­210
  • 13.­220
  • 13.­235
  • 13.­249
  • 13.­267
  • 13.­280
  • 13.­294
  • 13.­329
  • 14.­4
  • 14.­81
  • 14.­97-99
  • 14.­220
  • 14.­228-229
  • 14.­241
  • 14.­248
  • 15.­5
  • 15.­18-24
  • 15.­124
  • 16.­8-9
  • 16.­21
  • 16.­37
  • 16.­50-51
  • 16.­58
  • 16.­66-67
  • 16.­69-74
  • 16.­86
  • 16.­106
  • 16.­120
  • 16.­134
  • 16.­144
  • 16.­157
  • 16.­174
  • 16.­188
  • 16.­202
  • 16.­216
  • 16.­229
  • 16.­241-242
  • 16.­248
  • 16.­250
  • 17.­12
  • 18.­5
  • 18.­17
  • 21.­12-14
  • 22.­61
  • 22.­66
  • 23.­148
  • 23.­261
  • 24.­6-7
  • 24.­40
  • 24.­42
  • 24.­75
  • 25.­12
  • 25.­21
  • 25.­29
  • 25.­143-144
  • 25.­157
  • 25.­171-175
  • 25.­177-185
  • 25.­200
  • 25.­216
  • 25.­231
  • 25.­246
  • 25.­261-270
  • 26.­32
  • 26.­46
  • 26.­150-151
  • 26.­165
  • 26.­274
  • 26.­288
  • 26.­302
  • 26.­316
  • 26.­330
  • 26.­344
  • 26.­358
  • 26.­372
  • 26.­386
  • 26.­400
  • 26.­414
  • 26.­428
  • 26.­442
  • 26.­456
  • 26.­470
  • 26.­484
  • 26.­498
  • 26.­512
  • 26.­532
  • 26.­538
  • 26.­544
  • 26.­550
  • 26.­556
  • 26.­562
  • 26.­568
  • 26.­574
  • 26.­580
  • 26.­586
  • 26.­592
  • 26.­598
  • 26.­604
  • 26.­610
  • 26.­616
  • 26.­622
  • 26.­628
  • 26.­634
  • 26.­640
  • 26.­646
  • 26.­652
  • 26.­658
  • 26.­664
  • 26.­670
  • 26.­676
  • 26.­682
  • 26.­688
  • 26.­694
  • 26.­700
  • 26.­706
  • 26.­712
  • 26.­718
  • 26.­724
  • 26.­730
  • 26.­736
  • 26.­742
  • 26.­748
  • 26.­754
  • 26.­760
  • 26.­766
  • 26.­772
  • 26.­778
  • 26.­784
  • 26.­790
  • 26.­796
  • 26.­802
  • 26.­808
  • 26.­814
  • 26.­820
  • 26.­826
  • 26.­832
  • 26.­838
  • 26.­844
  • 26.­850
  • 26.­856
  • 26.­862
  • 26.­868
  • 26.­874
  • 26.­880
  • 26.­886
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­27-28
  • 27.­237-238
  • 27.­453-454
  • 27.­663
  • 27.­666
  • 27.­669-670
  • 27.­679
  • 28.­2
  • 28.­4
  • 28.­107
  • 28.­124
  • 28.­139
  • 28.­156
  • 28.­173
  • 28.­281
  • 28.­384
  • 28.­386-388
  • n.­167
  • n.­187
  • n.­190
  • n.­263
  • n.­281
  • n.­285
  • n.­289
  • n.­298
  • n.­300
  • n.­410
  • n.­413
  • n.­436
  • n.­505
  • n.­599
  • n.­605
  • n.­664
  • n.­668
  • n.­798
  • n.­825
  • g.­310
  • g.­311
g.­665

pliability

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

Fifth of the seven branches of enlightenment.

Located in 3 passages in the translation:

  • 9.­28-29
  • g.­776
g.­666

power of effort

Wylie:
  • brtson pa’i stobs
Tibetan:
  • བརྩོན་པའི་སྟོབས།
Sanskrit:
  • balavīrya

A meditative stability.

Located in 6 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­426
  • 11.­6
  • n.­307
g.­667

power of faith

Wylie:
  • dad pa’i stobs
Tibetan:
  • དད་པའི་སྟོབས།
Sanskrit:
  • śraddhābala

First of the five powers.

Located in 2 passages in the translation:

  • 9.­27
  • g.­319
g.­668

power of meditative stability

Wylie:
  • ting nge ’dzin gyi stobs
Tibetan:
  • ཏིང་ངེ་འཛིན་གྱི་སྟོབས།
Sanskrit:
  • samādhibala

Fourth of the five powers.

Located in 2 passages in the translation:

  • 9.­27
  • g.­319
g.­669

power of mindfulness

Wylie:
  • dran pa’i stobs
Tibetan:
  • དྲན་པའི་སྟོབས།
Sanskrit:
  • smṛtibala

Third of the five powers.

Located in 2 passages in the translation:

  • 9.­27
  • g.­319
g.­670

power of perseverance

Wylie:
  • brtson ’grus kyi stobs
Tibetan:
  • བརྩོན་འགྲུས་ཀྱི་སྟོབས།
Sanskrit:
  • vīryabala

Second of the five powers.

Located in 2 passages in the translation:

  • 9.­27
  • g.­319
g.­671

power of wisdom

Wylie:
  • shes rab kyi stobs
Tibetan:
  • ཤེས་རབ་ཀྱི་སྟོབས།
Sanskrit:
  • prajñābala

Fifth of the five powers.

Located in 2 passages in the translation:

  • 9.­27
  • g.­319
g.­672

powers

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

May refer either to the “five powers” (in lists after the five faculties) or the “ten powers of the tathāgatas.”

Located in 381 passages in the translation:

  • 2.­4
  • 2.­254
  • 2.­271
  • 2.­296
  • 2.­310
  • 2.­320
  • 2.­330
  • 2.­340
  • 2.­350
  • 2.­360
  • 2.­369
  • 2.­380
  • 2.­391
  • 2.­403
  • 2.­414
  • 2.­425
  • 2.­434
  • 2.­560
  • 3.­105
  • 3.­118
  • 4.­34
  • 4.­45
  • 4.­51
  • 5.­114
  • 5.­188
  • 5.­211
  • 5.­366
  • 5.­410
  • 5.­421
  • 5.­438
  • 5.­442
  • 5.­444-445
  • 5.­459
  • 5.­477
  • 5.­482
  • 5.­485-486
  • 5.­488
  • 5.­499
  • 6.­83
  • 6.­113
  • 6.­133
  • 6.­149
  • 6.­174-176
  • 6.­184
  • 6.­200
  • 6.­203
  • 6.­206-208
  • 6.­212
  • 6.­217
  • 7.­3
  • 7.­86
  • 7.­116
  • 7.­186
  • 7.­267
  • 7.­341
  • 7.­355
  • 7.­359
  • 7.­371
  • 8.­16
  • 8.­29
  • 8.­46
  • 8.­59
  • 8.­108
  • 8.­112-115
  • 8.­120-121
  • 8.­130
  • 8.­140
  • 8.­150
  • 8.­160
  • 8.­261
  • 8.­268
  • 8.­322
  • 8.­336
  • 8.­360-361
  • 8.­373-374
  • 8.­399
  • 10.­131
  • 10.­161-163
  • 10.­220-222
  • 10.­255
  • 10.­262
  • 11.­23
  • 11.­95-96
  • 11.­121
  • 11.­158
  • 12.­7
  • 12.­11
  • 12.­106
  • 12.­214
  • 12.­243
  • 12.­279-281
  • 12.­355
  • 12.­389
  • 12.­400
  • 12.­410
  • 12.­421
  • 12.­432
  • 12.­443
  • 12.­454
  • 12.­465
  • 12.­476
  • 12.­487
  • 12.­498
  • 12.­509
  • 12.­520
  • 12.­531
  • 12.­542
  • 12.­553
  • 12.­568
  • 12.­581
  • 12.­594
  • 12.­596
  • 12.­609
  • 12.­624
  • 12.­627
  • 12.­638
  • 12.­651
  • 12.­660
  • 13.­8
  • 13.­14
  • 13.­100
  • 13.­132
  • 13.­144
  • 13.­157
  • 13.­165
  • 13.­175
  • 13.­183
  • 13.­196
  • 13.­206
  • 13.­216
  • 13.­220
  • 13.­245
  • 13.­259
  • 13.­273
  • 13.­290
  • 13.­294
  • 13.­340
  • 14.­91
  • 14.­97-98
  • 14.­180
  • 14.­210
  • 14.­223
  • 14.­228-229
  • 14.­247-248
  • 15.­10
  • 15.­92
  • 15.­124
  • 16.­15
  • 16.­31
  • 16.­47
  • 16.­50
  • 16.­56
  • 16.­63
  • 16.­66-73
  • 16.­80
  • 16.­96
  • 16.­116
  • 16.­130
  • 16.­140
  • 16.­142
  • 16.­154
  • 16.­167
  • 16.­184
  • 16.­198
  • 16.­212
  • 16.­226
  • 16.­229
  • 16.­241-242
  • 16.­244-246
  • 16.­248
  • 16.­256
  • 17.­2-3
  • 17.­13
  • 17.­18
  • 17.­73
  • 17.­96
  • 17.­102
  • 18.­5
  • 18.­24
  • 18.­40
  • 18.­43
  • 18.­61
  • 19.­2
  • 19.­4
  • 19.­6
  • 19.­12-13
  • 19.­15
  • 19.­19
  • 21.­1
  • 21.­12-13
  • 21.­20
  • 21.­25
  • 21.­44
  • 21.­57
  • 22.­4-5
  • 22.­17
  • 22.­42
  • 22.­61
  • 23.­16
  • 23.­21
  • 23.­26
  • 23.­31
  • 23.­36
  • 23.­41
  • 23.­46
  • 23.­51
  • 23.­56
  • 23.­61
  • 23.­66
  • 23.­71
  • 23.­76
  • 23.­81
  • 23.­86
  • 23.­91
  • 23.­96
  • 23.­101
  • 23.­106
  • 23.­111
  • 23.­116
  • 23.­120
  • 23.­229
  • 23.­342
  • 23.­466-467
  • 23.­469-471
  • 24.­2
  • 24.­6-7
  • 24.­10
  • 24.­12
  • 24.­15
  • 24.­17
  • 24.­26-27
  • 24.­40
  • 24.­42
  • 24.­44-45
  • 24.­70
  • 24.­75
  • 25.­17
  • 25.­26
  • 25.­109
  • 25.­167
  • 25.­171-175
  • 25.­177-184
  • 25.­195
  • 25.­210
  • 25.­226
  • 25.­241
  • 25.­256
  • 25.­261-270
  • 26.­4
  • 26.­42
  • 26.­127
  • 26.­150
  • 26.­161
  • 26.­246
  • 26.­284
  • 26.­298
  • 26.­312
  • 26.­326
  • 26.­340
  • 26.­354
  • 26.­368
  • 26.­382
  • 26.­396
  • 26.­410
  • 26.­424
  • 26.­438
  • 26.­452
  • 26.­466
  • 26.­480
  • 26.­494
  • 26.­508
  • 26.­522
  • 26.­529
  • 26.­700-705
  • 26.­783
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­189-190
  • 27.­399-400
  • 27.­615-616
  • 27.­663
  • 27.­665
  • 27.­669-671
  • 27.­679
  • 28.­2
  • 28.­85
  • 28.­117
  • 28.­134
  • 28.­149
  • 28.­156
  • 28.­254
  • 28.­362
  • 28.­384
  • 28.­386-388
  • 28.­399
  • 28.­407
  • 28.­415
  • n.­119
  • n.­128
  • n.­142
  • n.­146
  • g.­319
  • g.­883
g.­673

powers of the tathāgatas

Wylie:
  • de bzhin gshegs pa’i stobs
Tibetan:
  • དེ་བཞིན་གཤེགས་པའི་སྟོབས།
Sanskrit:
  • tathāgata­bala

See “ten powers of the tathāgatas.”

Located in 240 passages in the translation:

  • 2.­298
  • 2.­381
  • 2.­392
  • 2.­562
  • 5.­188
  • 5.­221
  • 5.­444
  • 5.­460
  • 5.­477
  • 5.­482
  • 5.­485-486
  • 5.­488
  • 5.­501
  • 6.­117
  • 6.­135
  • 6.­151
  • 6.­174-176
  • 6.­184
  • 6.­203
  • 7.­99
  • 7.­117
  • 7.­186
  • 7.­341
  • 7.­356
  • 7.­372
  • 8.­18
  • 8.­29-31
  • 8.­48
  • 8.­61
  • 8.­112-115
  • 8.­120-121
  • 8.­132
  • 8.­142
  • 8.­152
  • 8.­162
  • 8.­237
  • 8.­263
  • 8.­268
  • 8.­364-365
  • 8.­373-374
  • 10.­256
  • 10.­264
  • 11.­25
  • 11.­99-100
  • 11.­122
  • 12.­13
  • 12.­119
  • 12.­227
  • 12.­245
  • 12.­291-295
  • 12.­368
  • 12.­610
  • 12.­625
  • 12.­639
  • 12.­652
  • 13.­9
  • 13.­16
  • 13.­113
  • 13.­132
  • 13.­145
  • 13.­157
  • 13.­166
  • 13.­175
  • 13.­198
  • 13.­207
  • 13.­246
  • 13.­260
  • 13.­274
  • 13.­291
  • 13.­294
  • 13.­341
  • 14.­92
  • 14.­97-98
  • 14.­193
  • 14.­223
  • 14.­228-229
  • 14.­247-248
  • 15.­11
  • 15.­124
  • 16.­15
  • 16.­48
  • 16.­64
  • 16.­66-73
  • 16.­81
  • 16.­97
  • 16.­118
  • 16.­131
  • 16.­142
  • 16.­155
  • 16.­168
  • 16.­185
  • 16.­199
  • 16.­213
  • 16.­227
  • 16.­229
  • 16.­241-242
  • 16.­244
  • 16.­246
  • 16.­248
  • 16.­258
  • 17.­2-3
  • 17.­13
  • 17.­19
  • 17.­104
  • 18.­5
  • 18.­24
  • 18.­40
  • 18.­44
  • 19.­2
  • 19.­4
  • 19.­6
  • 19.­12-13
  • 19.­15
  • 19.­19
  • 21.­22
  • 21.­29
  • 22.­4-5
  • 22.­17
  • 22.­43
  • 22.­61
  • 23.­16
  • 23.­21
  • 23.­26
  • 23.­31
  • 23.­36
  • 23.­41
  • 23.­46
  • 23.­51
  • 23.­56
  • 23.­61
  • 23.­66
  • 23.­71
  • 23.­76
  • 23.­81
  • 23.­86
  • 23.­91
  • 23.­96
  • 23.­101
  • 23.­106
  • 23.­111
  • 23.­116
  • 23.­121
  • 23.­242
  • 23.­355
  • 23.­466
  • 23.­469-470
  • 25.­18
  • 25.­122
  • 25.­168
  • 25.­243
  • 25.­258
  • 25.­261-270
  • 26.­4
  • 26.­44
  • 26.­140
  • 26.­150
  • 26.­261
  • 26.­286
  • 26.­300
  • 26.­314
  • 26.­328
  • 26.­342
  • 26.­356
  • 26.­370
  • 26.­384
  • 26.­398
  • 26.­412
  • 26.­426
  • 26.­440
  • 26.­454
  • 26.­468
  • 26.­482
  • 26.­496
  • 26.­510
  • 26.­524
  • 26.­778-783
  • 27.­215-216
  • 27.­425-426
  • 27.­641-642
  • 27.­663
  • 27.­665
  • 27.­669-671
  • 28.­2
  • 28.­98
  • 28.­384
  • 28.­386-388
  • 28.­407
  • 28.­416
g.­675

Prajñāpāramitā

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

See “perfection of wisdom.”

Located in 36 passages in the translation:

  • s.­1
  • i.­1-3
  • i.­8-10
  • i.­19
  • i.­25
  • i.­41
  • i.­46
  • i.­56-57
  • i.­59-62
  • n.­2
  • n.­7
  • n.­13
  • n.­54
  • n.­104
  • n.­279
  • n.­666
  • n.­755
  • g.­36
  • g.­58
  • g.­387
  • g.­444
  • g.­449
  • g.­558
  • g.­620
  • g.­686
  • g.­856
  • g.­870
  • g.­910
g.­677

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 289 passages in the translation:

  • i.­70-72
  • i.­77
  • 1.­2
  • 2.­18-20
  • 2.­70
  • 2.­91
  • 2.­94
  • 2.­121
  • 2.­198-200
  • 2.­211-215
  • 2.­217
  • 2.­219-222
  • 2.­224
  • 2.­245
  • 2.­447
  • 2.­496
  • 2.­506
  • 2.­539
  • 2.­547
  • 2.­549
  • 2.­557
  • 2.­598
  • 2.­621-622
  • 2.­644
  • 3.­3
  • 3.­748
  • 4.­21
  • 4.­36
  • 4.­54
  • 5.­189
  • 5.­415
  • 5.­463
  • 6.­158
  • 6.­185
  • 7.­173
  • 7.­180-184
  • 7.­224
  • 7.­255
  • 7.­275
  • 7.­278
  • 7.­358
  • 8.­95
  • 8.­98
  • 8.­117-119
  • 8.­122-123
  • 8.­164
  • 8.­174-175
  • 8.­178
  • 8.­182
  • 8.­185-186
  • 8.­188-189
  • 8.­191-193
  • 8.­195-200
  • 8.­202-206
  • 8.­209-214
  • 8.­217
  • 8.­232
  • 8.­235
  • 8.­243
  • 8.­265
  • 8.­397
  • 9.­39
  • 10.­7
  • 10.­27
  • 10.­39-40
  • 10.­53
  • 10.­63
  • 10.­65
  • 10.­173-175
  • 10.­229-231
  • 10.­257
  • 10.­265
  • 11.­26-27
  • 11.­105-108
  • 11.­177
  • 12.­3-4
  • 12.­6
  • 12.­129
  • 12.­247
  • 12.­313-315
  • 12.­391
  • 13.­209
  • 13.­219-222
  • 13.­229
  • 13.­325
  • 14.­93-94
  • 14.­97
  • 14.­216
  • 14.­219
  • 14.­224
  • 14.­248
  • 15.­121
  • 15.­123
  • 16.­17
  • 16.­34
  • 16.­171
  • 16.­173
  • 16.­241-243
  • 16.­267
  • 16.­272
  • 16.­276
  • 17.­1
  • 17.­95
  • 18.­17
  • 18.­29-38
  • 18.­40-45
  • 18.­62
  • 19.­2
  • 19.­4
  • 19.­8
  • 19.­14-15
  • 20.­5-6
  • 21.­31
  • 21.­34
  • 21.­39
  • 21.­43
  • 22.­4-5
  • 22.­13
  • 22.­21
  • 22.­57
  • 22.­60
  • 22.­78-79
  • 23.­2
  • 23.­11
  • 23.­13
  • 23.­16
  • 23.­18
  • 23.­21
  • 23.­23
  • 23.­26
  • 23.­28
  • 23.­31
  • 23.­33
  • 23.­36
  • 23.­38
  • 23.­41
  • 23.­43
  • 23.­46
  • 23.­48
  • 23.­51
  • 23.­53
  • 23.­56
  • 23.­58
  • 23.­61
  • 23.­63
  • 23.­66
  • 23.­68
  • 23.­71
  • 23.­73
  • 23.­76
  • 23.­78
  • 23.­81
  • 23.­83
  • 23.­86
  • 23.­88
  • 23.­91
  • 23.­93
  • 23.­96
  • 23.­98
  • 23.­101
  • 23.­103
  • 23.­106
  • 23.­108
  • 23.­111
  • 23.­113
  • 23.­116
  • 23.­417
  • 23.­419
  • 23.­421
  • 23.­423
  • 23.­425
  • 23.­427
  • 23.­470-471
  • 24.­1-2
  • 24.­5
  • 24.­24
  • 24.­36
  • 24.­38
  • 24.­41
  • 24.­52
  • 24.­58
  • 24.­70
  • 24.­73
  • 24.­75
  • 25.­2
  • 25.­4
  • 25.­6
  • 26.­6
  • 28.­160
  • 28.­400
  • n.­63
  • n.­118
  • n.­120
  • n.­135
  • n.­141
  • n.­145
  • n.­227
  • n.­275
  • n.­375
  • n.­507
  • n.­556
  • n.­636
  • n.­645
  • n.­762
  • n.­784
  • g.­408
  • g.­444
  • g.­449
  • g.­775
  • g.­806
  • g.­886
g.­678

precious seal

Wylie:
  • rin chen phyag rgya
Tibetan:
  • རིན་ཆེན་ཕྱག་རྒྱ།
Sanskrit:
  • ratnamudrā

A meditative stability.

Located in 6 passages in the translation:

  • 4.­17
  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­409
  • 11.­6
g.­679

pride

Wylie:
  • nga rgyal
Tibetan:
  • ང་རྒྱལ།
Sanskrit:
  • māna

Fourth of the five fetters associated with the superior.

Located in 17 passages in the translation:

  • 2.­483
  • 2.­578
  • 2.­582
  • 2.­586
  • 5.­504
  • 8.­78
  • 10.­2
  • 10.­6
  • 10.­24
  • 10.­58
  • 17.­20
  • n.­368
  • n.­555
  • g.­317
  • g.­367
  • g.­463
  • g.­592
g.­682

prophecy

Wylie:
  • lung du bstan pa
  • lung bstan pa
Tibetan:
  • ལུང་དུ་བསྟན་པ།
  • ལུང་བསྟན་པ།
Sanskrit:
  • vyākaraṇa

See “prophetic declaration.”

Located in 14 passages in the translation:

  • 2.­469-471
  • 6.­165
  • 6.­167
  • 16.­247
  • 20.­7
  • 24.­36
  • 24.­38
  • n.­1
  • n.­134
  • n.­586
  • g.­187
  • g.­683
g.­683

prophetic declaration

Wylie:
  • lung bstan pa
Tibetan:
  • ལུང་བསྟན་པ།
Sanskrit:
  • vyākaraṇa

In the evolution of bodhisattvas, the formal prophecy or prophetic declaration made by a buddha that they will attain awakening at a specified future time is a key event frequently described in the sūtras and other narrative accounts. It is also the third of the twelve branches of the scriptures.

Located in 7 passages in the translation:

  • 2.­121
  • 7.­346
  • 10.­23
  • 22.­23-24
  • g.­682
  • g.­902
g.­684

protector of all worlds

Wylie:
  • ’jig rten thams cad skyob pa
Tibetan:
  • འཇིག་རྟེན་ཐམས་ཅད་སྐྱོབ་པ།
Sanskrit:
  • —

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­551
  • 11.­6
g.­686

Puṇyaprasava

Wylie:
  • bsod nams ’phel
Tibetan:
  • བསོད་ནམས་འཕེལ།
Sanskrit:
  • puṇyaprasava

Literally meaning “Increasing Merit,” the more usual name for what is, in the Prajñāpāramitā literature, the fifteenth of the sixteen levels of the god realm of form that correspond to the four meditative concentrations, and in this text and in the Hundred Thousand is instead rendered Apramāṇabṛhat (q.v.). Puṇyaprasava is used in the later Sanskrit manuscripts that correspond more closely to the eight-chapter Tengyur version of this text. In other genres, it is the eleventh of twelve levels corresponding to the four meditative concentrations.

Located in 1 passage in the translation:

  • g.­58
g.­687

pure supremacy

Wylie:
  • dag pa dam pa
Tibetan:
  • དག་པ་དམ་པ།
Sanskrit:
  • śuddhāvāsa

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­457
  • 11.­6
g.­688

purification of defining characteristics

Wylie:
  • mtshan nyid yongs su sbyong ba
Tibetan:
  • མཚན་ཉིད་ཡོངས་སུ་སྦྱོང་བ།
Sanskrit:
  • lakṣaṇa­pariśodhana

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­534
  • 11.­6
g.­689

purified of the three spheres

Wylie:
  • ’khor gsum yongs su dag pa
Tibetan:
  • འཁོར་གསུམ་ཡོངས་སུ་དག་པ།
Sanskrit:
  • tri­maṇḍala­pariśuddha

A meditative stability.

Located in 6 passages in the translation:

  • 4.­17
  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­438
  • 11.­6
g.­690

Pūrṇa

Wylie:
  • gang po
Tibetan:
  • གང་པོ།
Sanskrit:
  • pūrṇa

See “Pūrṇa Maitrāyaṇīputra.”

Located in 36 passages in the translation:

  • 8.­165-168
  • 8.­219-220
  • 8.­250-251
  • 8.­342-344
  • 8.­346
  • 8.­349-352
  • 8.­355-358
  • 8.­360-373
  • 8.­376
  • g.­691
g.­691

Pūrṇa Maitrāyaṇīputra

Wylie:
  • byams gang gi bu
  • bshes pa’i bu gang po
Tibetan:
  • བྱམས་གང་གི་བུ།
  • བཤེས་པའི་བུ་གང་པོ།
Sanskrit:
  • pūrṇa maitrāyaṇīputra

Name of an elder and senior disciple of the Buddha Śākyamuni, a brahmin from Kapilavastu who went forth and became an arhat under the guidance of his uncle Kauṇḍinya. He was declared by the Buddha to be “foremost in teaching the doctrine.” He is one of the interlocutors in this text.

This Pūrṇa (as he was also known for short) is identified by the name of his mother, Maitrāyaṇī, and should be thus distinguished from several other disciples also named Pūrṇa.

Located in 7 passages in the translation:

  • 2.­631
  • 8.­165
  • 8.­167
  • 8.­341
  • 12.­1
  • 15.­15
  • g.­690
g.­692

pursuit of the stream

Wylie:
  • rgyun gyi rjes su song ba
Tibetan:
  • རྒྱུན་གྱི་རྗེས་སུ་སོང་བ།
Sanskrit:
  • śroto’nugata

A meditative stability.

Located in 4 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­441
  • 11.­6
g.­694

Rājagṛha

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

Definition from the 84000 Glossary of Terms:

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

Located in 4 passages in the translation:

  • s.­1
  • i.­2
  • 1.­1
  • g.­613
g.­696

Ratnagarbha

Wylie:
  • rin chen snying po
Tibetan:
  • རིན་ཆེན་སྙིང་པོ།
Sanskrit:
  • ratnagarbha

Name of a bodhisattva.

Located in 2 passages in the translation:

  • 1.­3
  • n.­328
g.­703

real nature

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

Literally, “thusness” or “suchness.” The ultimate nature of things, or the way things are beyond all concepts and duality, as opposed to the way they appear to unawakened beings.

Located in 400 passages in the translation:

  • 2.­41
  • 2.­94
  • 2.­437
  • 3.­120
  • 3.­390-655
  • 3.­658
  • 4.­39
  • 5.­164
  • 5.­187
  • 5.­189
  • 5.­270
  • 5.­392
  • 5.­414
  • 5.­440
  • 5.­442
  • 5.­445
  • 5.­462
  • 5.­479
  • 5.­482
  • 5.­485-486
  • 5.­488
  • 5.­503
  • 8.­5
  • 8.­88
  • 8.­264
  • 8.­338
  • 8.­370-371
  • 8.­373-374
  • 8.­406
  • 8.­557
  • 9.­70
  • 10.­133
  • 10.­187
  • 10.­189
  • 10.­253
  • 10.­259
  • 11.­28
  • 11.­71
  • 11.­111-128
  • 12.­7
  • 12.­125
  • 12.­246
  • 12.­640
  • 16.­103-132
  • 16.­144-169
  • 16.­232-233
  • 19.­12
  • 22.­9
  • 22.­44
  • 23.­123
  • 24.­40
  • 24.­47
  • 24.­73
  • 28.­170
  • n.­118
  • n.­608
  • n.­667
  • n.­676
  • g.­905
  • g.­910
g.­706

realm of desire

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 28 passages in the translation:

  • 2.­485
  • 2.­487
  • 2.­495
  • 2.­500
  • 2.­625
  • 3.­748
  • 6.­182
  • 6.­205
  • 8.­87
  • 8.­248
  • 8.­392
  • 11.­9-10
  • 11.­50
  • 11.­131
  • 12.­7
  • 24.­40
  • 24.­42
  • 27.­19-20
  • 28.­405
  • n.­231
  • n.­612
  • g.­573
  • g.­617
  • g.­895
  • g.­901
  • g.­992
g.­707

realm of form

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 24 passages in the translation:

  • 2.­495
  • 2.­500
  • 3.­748
  • 6.­182
  • 6.­205
  • 8.­87
  • 8.­392
  • 11.­9
  • 11.­11
  • 11.­50
  • 11.­131
  • 12.­7
  • 24.­40
  • 24.­42
  • 27.­21-22
  • 28.­405
  • n.­231
  • g.­58
  • g.­525
  • g.­571
  • g.­620
  • g.­686
  • g.­828
g.­708

realm of formlessness

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 18 passages in the translation:

  • 2.­495
  • 2.­500
  • 3.­748
  • 6.­182
  • 6.­205
  • 8.­87
  • 8.­392
  • 11.­9
  • 11.­12
  • 11.­50
  • 11.­131
  • 12.­7
  • 24.­40
  • 24.­42
  • 27.­23-24
  • 28.­405
  • n.­231
g.­710

realm of phenomena

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

Interpreted variously‍—given the many connotations of both dharma and dhātu‍—as the realm, element, or nature of phenomena, reality, or truth. Also used as a synonym for other terms designating the ultimate. In Tibetan, instances of the Sanskrit dharmadhātu with this range of meanings (rendered chos kyi dbyings) are distinguished from instances of the same Sanskrit term with its rather different meaning related to mental perception in the context of the twelve sense fields and eighteen elements (rendered chos kyi khams).

Located in 77 passages in the translation:

  • 2.­31
  • 2.­42
  • 2.­437
  • 2.­458-461
  • 2.­471
  • 2.­609
  • 3.­120
  • 5.­163
  • 5.­189
  • 5.­272
  • 5.­396
  • 5.­414
  • 5.­440
  • 5.­442
  • 5.­445
  • 5.­462
  • 5.­479
  • 5.­482
  • 5.­485-486
  • 5.­488
  • 5.­503
  • 8.­5
  • 8.­88
  • 8.­221-226
  • 8.­228
  • 8.­264
  • 8.­338
  • 8.­370-371
  • 8.­373-374
  • 8.­406
  • 8.­416
  • 9.­47
  • 9.­70
  • 10.­133
  • 10.­187-189
  • 10.­253
  • 10.­258
  • 11.­28
  • 11.­69-70
  • 11.­124
  • 12.­7
  • 12.­124
  • 12.­246
  • 12.­640
  • 16.­232
  • 19.­12
  • 22.­8
  • 22.­44
  • 24.­40
  • 24.­47
  • 28.­170
  • 28.­409
  • n.­114
  • n.­119
  • n.­206
  • n.­208
  • n.­265
  • n.­282
  • n.­413
  • n.­575
  • n.­675
  • g.­9
  • g.­910
g.­714

rebirth process

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

Tenth of the twelve links of dependent origination; third of the four torrents.

Located in 289 passages in the translation:

  • 1.­1
  • 2.­230
  • 2.­243
  • 2.­251
  • 2.­268
  • 2.­292
  • 2.­307
  • 2.­317
  • 2.­327
  • 2.­337
  • 2.­347
  • 2.­357
  • 2.­366
  • 2.­377
  • 2.­388
  • 2.­400
  • 2.­411
  • 2.­422
  • 2.­487
  • 3.­375-379
  • 3.­640-644
  • 3.­655
  • 3.­657-658
  • 3.­748
  • 4.­5
  • 4.­34
  • 4.­42
  • 4.­48
  • 5.­54
  • 5.­66
  • 5.­188
  • 5.­190
  • 5.­199-200
  • 5.­332
  • 5.­407
  • 5.­418
  • 5.­435
  • 5.­442
  • 5.­445
  • 5.­457
  • 5.­474
  • 5.­481
  • 5.­483
  • 5.­486-487
  • 5.­496
  • 6.­52
  • 6.­110
  • 6.­130
  • 6.­146
  • 6.­180
  • 6.­198
  • 6.­204
  • 6.­206
  • 6.­208
  • 7.­55
  • 7.­113
  • 7.­186
  • 7.­338
  • 7.­352
  • 7.­368
  • 8.­13
  • 8.­26
  • 8.­43
  • 8.­56
  • 8.­113-115
  • 8.­120-121
  • 8.­127
  • 8.­137
  • 8.­147
  • 8.­157
  • 8.­258
  • 8.­319
  • 8.­333
  • 9.­34
  • 11.­20
  • 11.­89-90
  • 11.­118
  • 12.­7
  • 12.­75
  • 12.­183
  • 12.­240
  • 12.­257
  • 12.­326
  • 12.­386
  • 12.­397
  • 12.­407
  • 12.­418
  • 12.­429
  • 12.­440
  • 12.­451
  • 12.­462
  • 12.­473
  • 12.­484
  • 12.­495
  • 12.­506
  • 12.­517
  • 12.­528
  • 12.­539
  • 12.­550
  • 12.­565
  • 12.­578
  • 12.­591
  • 12.­596
  • 12.­606
  • 12.­621
  • 12.­626
  • 12.­635
  • 12.­648
  • 12.­657
  • 13.­5
  • 13.­69
  • 13.­129
  • 13.­141
  • 13.­154
  • 13.­162
  • 13.­172
  • 13.­180
  • 13.­193
  • 13.­203
  • 13.­213
  • 13.­220
  • 13.­242
  • 13.­256
  • 13.­270
  • 13.­287
  • 13.­294
  • 13.­337
  • 14.­54
  • 14.­66-67
  • 14.­88
  • 14.­97-98
  • 14.­149
  • 14.­228-229
  • 14.­244
  • 14.­248
  • 15.­7
  • 15.­67-73
  • 15.­124
  • 16.­12
  • 16.­28
  • 16.­44
  • 16.­50
  • 16.­53
  • 16.­60
  • 16.­66-67
  • 16.­69-73
  • 16.­77
  • 16.­93
  • 16.­113
  • 16.­127
  • 16.­137
  • 16.­151
  • 16.­164
  • 16.­181
  • 16.­195
  • 16.­209
  • 16.­223
  • 16.­229
  • 16.­241-242
  • 16.­248
  • 16.­253
  • 17.­11
  • 18.­5
  • 21.­12-13
  • 21.­17
  • 22.­61
  • 22.­66
  • 23.­198
  • 23.­311
  • 24.­20
  • 24.­40
  • 24.­42
  • 25.­14
  • 25.­23
  • 25.­79
  • 25.­143
  • 25.­151
  • 25.­164
  • 25.­171-175
  • 25.­177-184
  • 25.­192
  • 25.­207
  • 25.­223
  • 25.­238
  • 25.­253
  • 25.­261-270
  • 26.­39
  • 26.­96
  • 26.­150
  • 26.­158
  • 26.­215
  • 26.­281
  • 26.­295
  • 26.­309
  • 26.­323
  • 26.­337
  • 26.­351
  • 26.­365
  • 26.­379
  • 26.­393
  • 26.­407
  • 26.­421
  • 26.­435
  • 26.­449
  • 26.­463
  • 26.­477
  • 26.­491
  • 26.­505
  • 26.­519
  • 26.­526
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­127-128
  • 27.­337-338
  • 27.­553-554
  • 27.­663
  • 27.­670
  • 27.­679
  • 28.­2
  • 28.­54
  • 28.­114
  • 28.­131
  • 28.­146
  • 28.­156
  • 28.­223
  • 28.­331
  • 28.­384
  • 28.­386-388
  • g.­903
g.­716

renunciation of delight

Wylie:
  • dga’ ba spong ba
Tibetan:
  • དགའ་བ་སྤོང་བ།
Sanskrit:
  • ratijaha

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­484
  • 11.­6
g.­717

repudiation of afflicted mental states

Wylie:
  • nyon mongs pa spong ba
Tibetan:
  • ཉོན་མོངས་པ་སྤོང་བ།
Sanskrit:
  • raṇaṃjaha

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­447
  • 11.­6
g.­722

Śakra

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

Definition from the 84000 Glossary of Terms:

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

Located in 177 passages in the translation:

  • i.­77-78
  • 14.­1-3
  • 14.­75
  • 14.­80
  • 14.­96
  • 16.­1
  • 16.­3
  • 16.­6
  • 16.­8
  • 16.­18-21
  • 16.­36
  • 16.­50
  • 16.­99
  • 16.­101-103
  • 16.­170
  • 16.­231-236
  • 16.­238
  • 16.­249
  • 16.­270
  • 17.­1-4
  • 17.­15
  • 17.­93
  • 17.­95
  • 18.­1
  • 18.­9
  • 18.­11
  • 18.­18
  • 18.­20
  • 18.­22
  • 18.­27
  • 18.­46
  • 18.­48
  • 18.­50
  • 18.­52
  • 18.­54
  • 18.­56
  • 18.­59
  • 18.­61
  • 19.­1
  • 19.­5
  • 19.­7
  • 19.­9
  • 19.­17
  • 20.­1-2
  • 20.­4
  • 20.­8-9
  • 20.­11
  • 20.­13
  • 21.­28
  • 21.­36
  • 21.­52
  • 22.­1-2
  • 22.­4-5
  • 22.­7
  • 22.­12-13
  • 22.­37-39
  • 22.­50
  • 22.­61
  • 22.­64
  • 22.­68
  • 22.­71
  • 23.­1
  • 23.­12
  • 23.­17
  • 23.­22
  • 23.­27
  • 23.­32
  • 23.­37
  • 23.­42
  • 23.­47
  • 23.­52
  • 23.­57
  • 23.­62
  • 23.­67
  • 23.­72
  • 23.­77
  • 23.­82
  • 23.­87
  • 23.­92
  • 23.­97
  • 23.­102
  • 23.­107
  • 23.­112
  • 23.­126
  • 23.­141
  • 23.­146-147
  • 23.­260
  • 23.­368
  • 23.­370
  • 23.­372
  • 23.­374
  • 23.­376
  • 23.­378
  • 23.­380
  • 23.­382
  • 23.­384
  • 23.­386
  • 23.­388
  • 23.­390
  • 23.­392
  • 23.­394
  • 23.­396
  • 23.­398
  • 23.­400
  • 23.­402
  • 23.­404
  • 23.­406
  • 23.­408
  • 23.­410
  • 23.­412
  • 23.­414
  • 23.­416
  • 23.­418
  • 23.­420
  • 23.­422
  • 23.­424
  • 23.­426
  • 23.­428
  • 23.­430
  • 23.­432
  • 23.­434
  • 23.­436
  • 23.­438
  • 23.­440
  • 23.­442
  • 23.­444
  • 23.­446
  • 23.­448
  • 23.­450
  • 23.­465
  • 23.­468
  • 23.­472
  • 24.­16-17
  • 24.­60
  • 25.­5-6
  • 25.­8
  • 25.­136-139
  • 27.­668-669
  • 28.­161-163
  • 28.­168
  • 28.­170
  • 28.­172
  • 28.­277-278
  • n.­683
g.­724

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 81 passages in the translation:

  • s.­1
  • i.­2
  • 1.­37-46
  • 1.­48-49
  • 1.­51-52
  • 1.­54
  • 1.­56-57
  • 1.­59-60
  • 1.­62
  • 1.­64-65
  • 1.­67-68
  • 1.­70
  • 1.­72-73
  • 1.­75-76
  • 1.­78
  • 1.­80-81
  • 1.­83-84
  • 1.­86
  • 1.­88-89
  • 1.­91-92
  • 1.­94
  • 1.­96-97
  • 1.­99-100
  • 1.­102
  • 1.­104-105
  • 1.­107-108
  • 1.­110
  • 1.­112-113
  • 1.­115-116
  • 1.­118
  • 1.­120-121
  • 1.­123-124
  • 1.­126
  • 2.­648
  • 2.­650
  • 2.­652
  • 2.­654
  • 2.­656
  • 2.­658
  • 2.­660
  • 2.­662
  • 2.­664
  • 2.­666-669
  • 16.­247
  • n.­93
  • n.­164
  • g.­80
  • g.­187
  • g.­691
g.­729

sameness of all phenomena

Wylie:
  • chos thams cad mnyam pa nyid
  • chos thams cad la mnyam pa nyid
Tibetan:
  • ཆོས་ཐམས་ཅད་མཉམ་པ་ཉིད།
  • ཆོས་ཐམས་ཅད་ལ་མཉམ་པ་ཉིད།
Sanskrit:
  • sarva­dharma­samatā

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­483
  • 11.­6
g.­730

sameness of meditative stability

Wylie:
  • ting nge ’dzin mnyam pa nyid
Tibetan:
  • ཏིང་ངེ་འཛིན་མཉམ་པ་ཉིད།
Sanskrit:
  • samādhisamatā

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­552
  • 11.­6
g.­731

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 60 passages in the translation:

  • i.­45
  • 2.­552
  • 3.­69-103
  • 7.­360
  • 8.­96
  • 8.­445
  • 8.­562
  • 10.­28
  • 11.­131
  • 14.­3
  • 17.­7
  • 23.­464
  • 25.­1
  • n.­136
  • n.­507
  • n.­532
  • n.­549
  • n.­562
  • n.­771
  • g.­176
  • g.­211
  • g.­307
  • g.­312
  • g.­389
  • g.­681
  • g.­775
g.­732

Saṃtuṣita

Wylie:
  • rab dga’ ldan
Tibetan:
  • རབ་དགའ་ལྡན།
Sanskrit:
  • saṃtuṣita

Name of the god presiding over the Tuṣita realm.

Located in 3 passages in the translation:

  • 14.­1
  • 24.­62
  • n.­632
g.­733

saṅgha

Wylie:
  • dge ’dun
Tibetan:
  • དགེ་འདུན།
Sanskrit:
  • saṅgha

Definition from the 84000 Glossary of Terms:

Though often specifically reserved for the monastic community, this term can be applied to any of the four Buddhist communities‍—monks, nuns, laymen, and laywomen‍—as well as to identify the different groups of practitioners, like the community of bodhisattvas or the community of śrāvakas. It is also the third of the Three Jewels (triratna) of Buddhism: the Buddha, the Teaching, and the Community.

Located in 47 passages in the translation:

  • 2.­9
  • 2.­30
  • 2.­142-151
  • 2.­498-499
  • 2.­557
  • 2.­670
  • 5.­186
  • 8.­112-115
  • 8.­273
  • 10.­8
  • 10.­81
  • 14.­236
  • 16.­1-3
  • 16.­268
  • 16.­273
  • 18.­19-20
  • 18.­23-26
  • 19.­4
  • 19.­6
  • 20.­10-11
  • 23.­468
  • 26.­14
  • 26.­24
  • 26.­26
  • 28.­160
  • g.­498
  • g.­905
g.­734

Śāradvatīputra

Wylie:
  • sha ra dwa ti’i bu
Tibetan:
  • ཤ་ར་དྭ་ཏིའི་བུ།
Sanskrit:
  • śāradvatīputra

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 1,403 passages in the translation:

  • i.­75
  • 2.­1-14
  • 2.­17
  • 2.­22-34
  • 2.­36-50
  • 2.­60-68
  • 2.­70-71
  • 2.­76-108
  • 2.­119-122
  • 2.­132
  • 2.­142-161
  • 2.­163-176
  • 2.­178
  • 2.­182-191
  • 2.­195-196
  • 2.­198-225
  • 2.­232
  • 2.­238-240
  • 2.­246
  • 2.­255-256
  • 2.­258-259
  • 2.­276-281
  • 2.­283
  • 2.­285
  • 2.­287
  • 2.­290-291
  • 2.­293
  • 2.­299-302
  • 2.­313
  • 2.­322-323
  • 2.­332-333
  • 2.­342-343
  • 2.­352-353
  • 2.­362
  • 2.­372-373
  • 2.­383-384
  • 2.­394-395
  • 2.­406-407
  • 2.­417-418
  • 2.­428-429
  • 2.­438
  • 2.­440-441
  • 2.­443-444
  • 2.­455-463
  • 2.­467-470
  • 2.­473
  • 2.­475-488
  • 2.­490
  • 2.­492
  • 2.­495-519
  • 2.­529-551
  • 2.­553-555
  • 2.­564-570
  • 2.­572-574
  • 2.­586-590
  • 2.­594-599
  • 2.­601-602
  • 2.­604
  • 2.­608
  • 2.­610
  • 2.­613-617
  • 2.­620-622
  • 2.­631
  • 3.­3
  • 4.­20-39
  • 4.­46
  • 4.­52
  • 5.­448-465
  • 5.­467-480
  • 5.­483
  • 5.­486-487
  • 5.­490-505
  • 6.­102-103
  • 6.­118
  • 6.­120
  • 6.­136
  • 6.­153-157
  • 6.­160
  • 6.­162
  • 6.­164-165
  • 6.­168-170
  • 6.­172
  • 6.­175-177
  • 6.­186-187
  • 6.­189-202
  • 6.­210
  • 6.­212-213
  • 6.­215-219
  • 8.­111-113
  • 8.­118-119
  • 8.­121
  • 8.­123
  • 8.­134
  • 8.­154
  • 8.­164
  • 8.­167-168
  • 8.­173-220
  • 8.­227-228
  • 8.­236-238
  • 8.­243-249
  • 8.­251-255
  • 8.­264-266
  • 12.­19
  • 12.­24-243
  • 12.­248-251
  • 12.­257
  • 12.­318-327
  • 12.­351-378
  • 12.­392-393
  • 12.­395
  • 12.­402-404
  • 12.­412-416
  • 12.­418
  • 12.­420
  • 12.­423-426
  • 12.­431
  • 12.­434-454
  • 12.­456-574
  • 12.­576-584
  • 12.­596-598
  • 12.­612-613
  • 13.­1-2
  • 13.­10-11
  • 13.­17-18
  • 13.­122
  • 13.­134-147
  • 13.­159
  • 13.­169
  • 13.­177
  • 13.­186-199
  • 13.­210
  • 13.­222-223
  • 13.­225-267
  • 13.­276-298
  • 13.­301-303
  • 13.­305-306
  • 13.­308-309
  • 13.­311-312
  • 13.­314-315
  • 13.­317-343
  • 14.­227
  • 14.­229
  • 15.­123
  • 15.­125-126
  • 16.­71-74
  • 16.­82
  • 16.­84
  • 16.­86
  • 16.­98-101
  • 20.­3-6
  • 22.­4-5
  • 25.­1
  • 25.­3
  • 25.­5-6
  • 25.­8
  • 25.­11-12
  • 25.­134-135
  • 26.­1-2
  • 26.­15-18
  • 26.­20
  • 26.­22
  • 27.­1-11
  • 27.­13-236
  • 27.­662-667
  • n.­164
  • n.­187
  • n.­214
  • n.­222
  • n.­226
  • n.­228
  • g.­735
g.­737

sayings in prose and verse

Wylie:
  • dbyangs bsnyad
  • dbyangs kyis bsnyad pa
Tibetan:
  • དབྱངས་བསྙད།
  • དབྱངས་ཀྱིས་བསྙད་པ།
Sanskrit:
  • geya

Second of the twelve branches of the scriptures.

Located in 7 passages in the translation:

  • 2.­121
  • 7.­346
  • 10.­23
  • 22.­23-24
  • n.­515
  • g.­902
g.­739

seal of all phenomena

Wylie:
  • chos thams cad kyi phyag rgya
Tibetan:
  • ཆོས་ཐམས་ཅད་ཀྱི་ཕྱག་རྒྱ།
Sanskrit:
  • sarva­dharma­mudrā

A meditative stability.

Located in 6 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­414
  • 8.­419
  • 11.­6
g.­740

seal of entry into all phenomena

Wylie:
  • chos thams cad la ’jug pa’i phyag rgya
Tibetan:
  • ཆོས་ཐམས་ཅད་ལ་འཇུག་པའི་ཕྱག་རྒྱ།
Sanskrit:
  • sarva­dharma­praveśa­mudrā

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­419
  • 11.­6
g.­742

seal of the king

Wylie:
  • rgyal po’i phyag rgya
Tibetan:
  • རྒྱལ་པོའི་ཕྱག་རྒྱ།
Sanskrit:
  • rājamudrā

A meditative stability.

Located in 6 passages in the translation:

  • 4.­17
  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­435
  • 11.­6
g.­743

seal of the supreme phenomenon

Wylie:
  • chos dam pa’i phyag rgya
Tibetan:
  • ཆོས་དམ་པའི་ཕྱག་རྒྱ།
Sanskrit:
  • vara­dharma­mudrā

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­482
  • 11.­6
g.­744

sealed with the seal

Wylie:
  • phyag rgya yongs su ’dzin pa
Tibetan:
  • ཕྱག་རྒྱ་ཡོངས་སུ་འཛིན་པ།
Sanskrit:
  • dhāraṇīmudrā

A meditative stability. The Sanskrit from Dutt would suggest, rather, “Dhāraṇī seal,” as in the Ten Thousand (gzungs kyi phyag rgya).

Located in 6 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­432
  • 11.­6
  • n.­455
g.­748

self-originated from the vessel

Wylie:
  • snod las rang ’byung ba
Tibetan:
  • སྣོད་ལས་རང་འབྱུང་བ།
Sanskrit:
  • —

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­558
  • 11.­6
g.­749

selflessness

Wylie:
  • bdag myed
  • bdag med
Tibetan:
  • བདག་མྱེད།
  • བདག་མེད།
Sanskrit:
  • ātmāsadbhūtatva
  • nairātmya

Selflessness denotes the lack of inherent existence in persons and also, more subtly, in all physical and mental phenomena. Also translated here as “nonself.””

Located in 119 passages in the translation:

  • 5.­240-244
  • 7.­164
  • 7.­173-174
  • 8.­236
  • 8.­243
  • 8.­530
  • 11.­57
  • 11.­131
  • 13.­18-121
  • n.­139
  • g.­590
g.­750

sensation

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

Seventh of the twelve links of dependent origination. Also translated here as “feelings.”

Located in 287 passages in the translation:

  • 2.­230
  • 2.­243
  • 2.­251
  • 2.­268
  • 2.­292
  • 2.­307
  • 2.­317
  • 2.­327
  • 2.­337
  • 2.­347
  • 2.­357
  • 2.­366
  • 2.­377
  • 2.­388
  • 2.­400
  • 2.­411
  • 2.­422
  • 3.­360-364
  • 3.­625-629
  • 3.­655
  • 3.­657-658
  • 3.­748
  • 4.­5
  • 4.­34
  • 4.­42
  • 4.­48
  • 5.­51
  • 5.­63
  • 5.­188
  • 5.­190
  • 5.­199-200
  • 5.­329
  • 5.­407
  • 5.­418
  • 5.­435
  • 5.­442
  • 5.­445
  • 5.­457
  • 5.­474
  • 5.­481
  • 5.­483
  • 5.­486-487
  • 5.­496
  • 6.­49
  • 6.­110
  • 6.­130
  • 6.­146
  • 6.­180
  • 6.­198
  • 6.­204
  • 6.­206
  • 6.­208
  • 7.­52
  • 7.­113
  • 7.­186
  • 7.­335
  • 7.­352
  • 7.­368
  • 8.­13
  • 8.­26
  • 8.­43
  • 8.­56
  • 8.­113-115
  • 8.­120-121
  • 8.­127
  • 8.­137
  • 8.­147
  • 8.­157
  • 8.­258
  • 8.­319
  • 8.­333
  • 9.­34
  • 11.­20
  • 11.­89-90
  • 11.­118
  • 12.­7
  • 12.­72
  • 12.­180
  • 12.­240
  • 12.­257
  • 12.­326
  • 12.­386
  • 12.­397
  • 12.­407
  • 12.­418
  • 12.­429
  • 12.­440
  • 12.­451
  • 12.­462
  • 12.­473
  • 12.­484
  • 12.­495
  • 12.­506
  • 12.­517
  • 12.­528
  • 12.­539
  • 12.­550
  • 12.­565
  • 12.­578
  • 12.­591
  • 12.­596
  • 12.­606
  • 12.­621
  • 12.­626
  • 12.­635
  • 12.­648
  • 12.­657
  • 13.­5
  • 13.­66
  • 13.­129
  • 13.­141
  • 13.­154
  • 13.­162
  • 13.­172
  • 13.­180
  • 13.­193
  • 13.­203
  • 13.­213
  • 13.­220
  • 13.­242
  • 13.­256
  • 13.­270
  • 13.­287
  • 13.­294
  • 13.­337
  • 14.­51
  • 14.­63-64
  • 14.­88
  • 14.­97-98
  • 14.­146
  • 14.­228-229
  • 14.­244
  • 14.­248
  • 15.­7
  • 15.­67-73
  • 15.­124
  • 16.­12
  • 16.­28
  • 16.­44
  • 16.­50
  • 16.­53
  • 16.­60
  • 16.­66-67
  • 16.­69-73
  • 16.­77
  • 16.­93
  • 16.­113
  • 16.­127
  • 16.­137
  • 16.­151
  • 16.­164
  • 16.­181
  • 16.­195
  • 16.­209
  • 16.­223
  • 16.­229
  • 16.­241-242
  • 16.­248
  • 16.­253
  • 17.­11
  • 18.­5
  • 21.­12-13
  • 21.­17
  • 22.­61
  • 22.­66
  • 23.­195
  • 23.­308
  • 24.­40
  • 24.­42
  • 25.­14
  • 25.­23
  • 25.­76
  • 25.­143
  • 25.­151
  • 25.­164
  • 25.­171-175
  • 25.­177-184
  • 25.­192
  • 25.­207
  • 25.­223
  • 25.­238
  • 25.­253
  • 25.­261-270
  • 26.­39
  • 26.­93
  • 26.­150
  • 26.­158
  • 26.­212
  • 26.­281
  • 26.­295
  • 26.­309
  • 26.­323
  • 26.­337
  • 26.­351
  • 26.­365
  • 26.­379
  • 26.­393
  • 26.­407
  • 26.­421
  • 26.­435
  • 26.­449
  • 26.­463
  • 26.­477
  • 26.­491
  • 26.­505
  • 26.­519
  • 26.­526
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­121-122
  • 27.­331-332
  • 27.­547-548
  • 27.­663
  • 27.­670
  • 27.­679
  • 28.­2
  • 28.­51
  • 28.­114
  • 28.­131
  • 28.­146
  • 28.­156
  • 28.­220
  • 28.­328
  • 28.­384
  • 28.­386-388
  • g.­306
  • g.­903
g.­751

sense field

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

The subjective and objective poles of sense perception. The fifth of the twelve links of dependent origination.

Definition from the 84000 Glossary of Terms:

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

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

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

Located in 23 passages in the translation:

  • 2.­230
  • 8.­79
  • 8.­112
  • 8.­399
  • 9.­74
  • 10.­8
  • 10.­74
  • 10.­253
  • 10.­259
  • 13.­11
  • 14.­220
  • 24.­6-7
  • 24.­26
  • 24.­75
  • n.­258
  • g.­406
  • g.­444
  • g.­777
  • g.­788
  • g.­791
  • g.­794
  • g.­903
g.­752

sense of moral and ascetic supremacy

Wylie:
  • tshul khrims dang brtul zhugs bsnyems pa
Tibetan:
  • ཚུལ་ཁྲིམས་དང་བརྟུལ་ཞུགས་བསྙེམས་པ།
Sanskrit:
  • śīla­vrata­parāmarśa

Third of the three fetters; also fourth of the five fetters associated with the inferior.

Located in 6 passages in the translation:

  • 2.­575
  • 2.­579
  • 2.­583
  • 4.­6
  • g.­316
  • g.­878
g.­753

sensory contact

Wylie:
  • reg pa
Tibetan:
  • རེག་པ།
Sanskrit:
  • sparśa

Sixth of the twelve links of dependent origination.

Located in 313 passages in the translation:

  • 2.­230
  • 2.­243
  • 2.­251
  • 2.­268
  • 2.­292
  • 2.­307
  • 2.­317
  • 2.­327
  • 2.­337
  • 2.­347
  • 2.­357
  • 2.­366
  • 2.­377
  • 2.­388
  • 2.­400
  • 2.­411
  • 2.­422
  • 3.­78
  • 3.­83
  • 3.­88
  • 3.­93
  • 3.­98
  • 3.­103
  • 3.­114
  • 3.­355-359
  • 3.­620-624
  • 3.­655
  • 3.­657-658
  • 3.­748
  • 4.­5
  • 4.­34
  • 4.­42
  • 4.­48
  • 5.­50
  • 5.­62
  • 5.­188
  • 5.­190
  • 5.­199-200
  • 5.­328
  • 5.­407
  • 5.­418
  • 5.­435
  • 5.­442
  • 5.­445
  • 5.­457
  • 5.­474
  • 5.­481
  • 5.­483
  • 5.­486-487
  • 5.­496
  • 6.­48
  • 6.­110
  • 6.­130
  • 6.­146
  • 6.­180
  • 6.­198
  • 6.­204
  • 6.­206
  • 6.­208
  • 7.­51
  • 7.­113
  • 7.­186
  • 7.­233
  • 7.­334
  • 7.­352
  • 7.­366
  • 7.­368
  • 8.­13
  • 8.­26
  • 8.­40
  • 8.­43
  • 8.­56
  • 8.­113-115
  • 8.­120-121
  • 8.­127
  • 8.­137
  • 8.­147
  • 8.­157
  • 8.­258
  • 8.­319
  • 8.­333
  • 8.­398
  • 11.­17
  • 11.­20
  • 11.­89-90
  • 11.­118
  • 12.­7
  • 12.­48
  • 12.­71
  • 12.­179
  • 12.­240
  • 12.­257
  • 12.­326
  • 12.­386
  • 12.­397
  • 12.­407
  • 12.­418
  • 12.­429
  • 12.­440
  • 12.­451
  • 12.­462
  • 12.­473
  • 12.­484
  • 12.­495
  • 12.­506
  • 12.­517
  • 12.­528
  • 12.­539
  • 12.­550
  • 12.­565
  • 12.­578
  • 12.­591
  • 12.­596
  • 12.­606
  • 12.­621
  • 12.­626
  • 12.­633
  • 12.­635
  • 12.­648
  • 12.­657
  • 13.­5
  • 13.­65
  • 13.­129
  • 13.­141
  • 13.­154
  • 13.­162
  • 13.­172
  • 13.­180
  • 13.­193
  • 13.­203
  • 13.­213
  • 13.­220
  • 13.­239
  • 13.­242
  • 13.­256
  • 13.­270
  • 13.­287
  • 13.­294
  • 13.­337
  • 14.­37
  • 14.­50
  • 14.­62-63
  • 14.­88
  • 14.­97-98
  • 14.­145
  • 14.­228-229
  • 14.­242
  • 14.­244
  • 14.­248
  • 15.­7
  • 15.­46
  • 15.­48
  • 15.­58
  • 15.­67-73
  • 15.­124
  • 16.­10
  • 16.­12
  • 16.­28
  • 16.­44
  • 16.­50
  • 16.­53
  • 16.­60
  • 16.­66-67
  • 16.­69-73
  • 16.­77
  • 16.­93
  • 16.­111
  • 16.­113
  • 16.­127
  • 16.­137
  • 16.­151
  • 16.­161
  • 16.­164
  • 16.­179
  • 16.­181
  • 16.­195
  • 16.­206-207
  • 16.­209
  • 16.­221
  • 16.­223
  • 16.­229
  • 16.­241-242
  • 16.­248
  • 16.­253
  • 17.­11
  • 18.­5
  • 21.­12-13
  • 21.­17
  • 22.­61
  • 22.­66
  • 23.­194
  • 23.­307
  • 24.­40
  • 24.­42
  • 25.­14
  • 25.­23
  • 25.­75
  • 25.­143
  • 25.­151
  • 25.­164
  • 25.­171-175
  • 25.­177-184
  • 25.­192
  • 25.­207
  • 25.­223
  • 25.­238
  • 25.­253
  • 25.­261-270
  • 26.­39
  • 26.­92
  • 26.­150
  • 26.­158
  • 26.­211
  • 26.­281
  • 26.­295
  • 26.­309
  • 26.­323
  • 26.­337
  • 26.­351
  • 26.­365
  • 26.­379
  • 26.­393
  • 26.­407
  • 26.­421
  • 26.­435
  • 26.­449
  • 26.­463
  • 26.­477
  • 26.­491
  • 26.­505
  • 26.­519
  • 26.­526
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­119-120
  • 27.­329-330
  • 27.­545-546
  • 27.­663
  • 27.­670
  • 27.­679
  • 28.­2
  • 28.­50
  • 28.­114
  • 28.­131
  • 28.­146
  • 28.­156
  • 28.­219
  • 28.­327
  • 28.­384
  • 28.­386-388
  • g.­347
  • g.­903
g.­754

sensory element

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:

See “eighteen sensory elements.”

Located in 26 passages in the translation:

  • 2.­228
  • 2.­249
  • 3.­655
  • 3.­745
  • 6.­178
  • 8.­79
  • 8.­112
  • 8.­399
  • 9.­34
  • 9.­74
  • 10.­8
  • 10.­73
  • 10.­253
  • 10.­259
  • 13.­11
  • 14.­220
  • 24.­6-7
  • 24.­26
  • 24.­75
  • n.­258
  • n.­265
  • g.­215
  • g.­406
  • g.­444
  • g.­777
g.­755

sensory element of auditory consciousness

Wylie:
  • rna ba’i rnam par shes pa’i khams
Tibetan:
  • རྣ་བའི་རྣམ་པར་ཤེས་པའི་ཁམས།
Sanskrit:
  • śrotra­vijñāna­dhātu

Sixth of the eighteen sensory elements.

Located in 27 passages in the translation:

  • 2.­228
  • 2.­241
  • 2.­249
  • 2.­288
  • 2.­466
  • 2.­552
  • 3.­48
  • 3.­235-239
  • 3.­500-504
  • 3.­655-656
  • 3.­658
  • 4.­41
  • 4.­47
  • 6.­124
  • 6.­140
  • 6.­208
  • 9.­34
  • g.­215
g.­757

sensory element of gustatory consciousness

Wylie:
  • lce’i rnam par shes pa’i khams
Tibetan:
  • ལྕེའི་རྣམ་པར་ཤེས་པའི་ཁམས།
Sanskrit:
  • jihva­vijñāna­dhātu

Twelfth of the eighteen sensory elements.

Located in 27 passages in the translation:

  • 2.­228
  • 2.­241
  • 2.­249
  • 2.­288
  • 2.­466
  • 2.­552
  • 3.­54
  • 3.­265-269
  • 3.­530-534
  • 3.­655-656
  • 3.­658
  • 4.­41
  • 4.­47
  • 6.­126
  • 6.­142
  • 6.­208
  • 9.­34
  • g.­215
g.­758

sensory element of mental consciousness

Wylie:
  • yid kyi rnam par shes pa’i khams
Tibetan:
  • ཡིད་ཀྱི་རྣམ་པར་ཤེས་པའི་ཁམས།
Sanskrit:
  • mano­vijñāna­dhātu

Eighteenth of the eighteen sensory elements.

Located in 27 passages in the translation:

  • 2.­228
  • 2.­241
  • 2.­249
  • 2.­289
  • 2.­466
  • 2.­552
  • 3.­60
  • 3.­295-299
  • 3.­560-564
  • 3.­655-656
  • 3.­658
  • 4.­41
  • 4.­47
  • 6.­128
  • 6.­144
  • 6.­208
  • 9.­34
  • g.­215
g.­759

sensory element of mental phenomena

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

Seventeenth of the eighteen sensory elements.

Located in 29 passages in the translation:

  • 2.­241
  • 2.­289
  • 2.­466
  • 2.­552
  • 3.­59
  • 3.­290-294
  • 3.­555-559
  • 3.­655-656
  • 3.­658
  • 3.­745-747
  • 4.­41
  • 4.­47
  • 6.­128
  • 6.­144
  • 6.­178
  • 6.­208
  • n.­265
  • g.­215
g.­760

sensory element of odors

Wylie:
  • dri’i khams
Tibetan:
  • དྲིའི་ཁམས།
Sanskrit:
  • gandhadhātu

Eighth of the eighteen sensory elements.

Located in 29 passages in the translation:

  • 2.­228
  • 2.­241
  • 2.­249
  • 2.­288
  • 2.­466
  • 2.­552
  • 3.­50
  • 3.­245-249
  • 3.­510-514
  • 3.­655-656
  • 3.­658
  • 3.­747
  • 4.­41
  • 4.­47
  • 6.­125
  • 6.­141
  • 6.­178
  • 6.­208
  • 9.­34
  • g.­215
g.­761

sensory element of olfactory consciousness

Wylie:
  • sna’i rnam par shes pa’i khams
Tibetan:
  • སྣའི་རྣམ་པར་ཤེས་པའི་ཁམས།
Sanskrit:
  • ghrāṇa­vijñāna­dhātu

Ninth of the eighteen sensory elements.

Located in 27 passages in the translation:

  • 2.­228
  • 2.­241
  • 2.­249
  • 2.­288
  • 2.­466
  • 2.­552
  • 3.­51
  • 3.­250-254
  • 3.­515-519
  • 3.­655-656
  • 3.­658
  • 4.­41
  • 4.­47
  • 6.­125
  • 6.­141
  • 6.­208
  • 9.­34
  • g.­215
g.­762

sensory element of sights

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

Second of the eighteen sensory elements.

Located in 30 passages in the translation:

  • 2.­228
  • 2.­241
  • 2.­249
  • 2.­287
  • 2.­466
  • 2.­552
  • 3.­44
  • 3.­215-219
  • 3.­480-484
  • 3.­655-656
  • 3.­658
  • 3.­745
  • 3.­747
  • 4.­41
  • 4.­47
  • 6.­123
  • 6.­139
  • 6.­178
  • 6.­208
  • 9.­34
  • g.­215
g.­763

sensory element of sounds

Wylie:
  • sgra’i khams
Tibetan:
  • སྒྲའི་ཁམས།
Sanskrit:
  • śabdadhātu

Fifth of the eighteen sensory elements.

Located in 29 passages in the translation:

  • 2.­228
  • 2.­241
  • 2.­249
  • 2.­288
  • 2.­466
  • 2.­552
  • 3.­47
  • 3.­230-234
  • 3.­495-499
  • 3.­655-656
  • 3.­658
  • 3.­747
  • 4.­41
  • 4.­47
  • 6.­124
  • 6.­140
  • 6.­178
  • 6.­208
  • 9.­34
  • g.­215
g.­764

sensory element of tactile consciousness

Wylie:
  • lus kyi rnam par shes pa’i khams
Tibetan:
  • ལུས་ཀྱི་རྣམ་པར་ཤེས་པའི་ཁམས།
Sanskrit:
  • kāya­vijñāna­dhātu

Fifteenth of the eighteen sensory elements.

Located in 27 passages in the translation:

  • 2.­228
  • 2.­241
  • 2.­249
  • 2.­288
  • 2.­466
  • 2.­552
  • 3.­57
  • 3.­280-284
  • 3.­545-549
  • 3.­655-656
  • 3.­658
  • 4.­41
  • 4.­47
  • 6.­127
  • 6.­143
  • 6.­208
  • 9.­34
  • g.­215
g.­765

sensory element of tangibles

Wylie:
  • reg bya’i khams
Tibetan:
  • རེག་བྱའི་ཁམས།
Sanskrit:
  • spraṣṭavya­dhātu

Fourteenth of the eighteen sensory elements.

Located in 28 passages in the translation:

  • 2.­228
  • 2.­241
  • 2.­249
  • 2.­288
  • 2.­466
  • 2.­552
  • 3.­56
  • 3.­275-279
  • 3.­540-544
  • 3.­655-656
  • 3.­658
  • 3.­747
  • 4.­41
  • 4.­47
  • 6.­127
  • 6.­143
  • 6.­178
  • 6.­208
  • 9.­34
g.­766

sensory element of tastes

Wylie:
  • ro’i khams
Tibetan:
  • རོའི་ཁམས།
Sanskrit:
  • rasadhātu

Eleventh of the eighteen sensory elements.

Located in 29 passages in the translation:

  • 2.­228
  • 2.­241
  • 2.­249
  • 2.­288
  • 2.­466
  • 2.­552
  • 3.­53
  • 3.­260-264
  • 3.­525-529
  • 3.­655-656
  • 3.­658
  • 3.­747
  • 4.­41
  • 4.­47
  • 6.­126
  • 6.­142
  • 6.­178
  • 6.­208
  • 9.­34
  • g.­215
g.­767

sensory element of the body

Wylie:
  • lus kyi khams
Tibetan:
  • ལུས་ཀྱི་ཁམས།
Sanskrit:
  • kāyadhātu

Thirteenth of the eighteen sensory elements.

Located in 29 passages in the translation:

  • 2.­228
  • 2.­241
  • 2.­249
  • 2.­288
  • 2.­466
  • 2.­552
  • 3.­55
  • 3.­270-274
  • 3.­535-539
  • 3.­655-656
  • 3.­658
  • 3.­746
  • 4.­41
  • 4.­47
  • 6.­127
  • 6.­143
  • 6.­178
  • 6.­208
  • 9.­34
  • g.­215
g.­768

sensory element of the ears

Wylie:
  • rna ba’i khams
Tibetan:
  • རྣ་བའི་ཁམས།
Sanskrit:
  • śrotradhātu

Fourth of the eighteen sensory elements.

Located in 29 passages in the translation:

  • 2.­228
  • 2.­241
  • 2.­288
  • 2.­466
  • 2.­552
  • 2.­602
  • 3.­46
  • 3.­225-229
  • 3.­490-494
  • 3.­655-656
  • 3.­658
  • 3.­746
  • 4.­41
  • 4.­47
  • 6.­124
  • 6.­140
  • 6.­178
  • 6.­208
  • 9.­34
  • g.­215
g.­769

sensory element of the eyes

Wylie:
  • mig gi khams
Tibetan:
  • མིག་གི་ཁམས།
Sanskrit:
  • cakṣurdhātu

First of the eighteen sensory elements.

Located in 29 passages in the translation:

  • 2.­228
  • 2.­241
  • 2.­249
  • 2.­287
  • 2.­466
  • 2.­552
  • 3.­43
  • 3.­210-214
  • 3.­475-479
  • 3.­655-656
  • 3.­658
  • 3.­746
  • 4.­41
  • 4.­47
  • 6.­123
  • 6.­139
  • 6.­178
  • 6.­208
  • 9.­34
  • g.­215
g.­770

sensory element of the mental faculty

Wylie:
  • yid kyi khams
Tibetan:
  • ཡིད་ཀྱི་ཁམས།
Sanskrit:
  • manodhātu

Sixteenth of the eighteen sensory elements.

Located in 30 passages in the translation:

  • 2.­228
  • 2.­241
  • 2.­249
  • 2.­289
  • 2.­466
  • 2.­552
  • 3.­58
  • 3.­285-289
  • 3.­550-554
  • 3.­655-656
  • 3.­658
  • 3.­746
  • 3.­751
  • 4.­41
  • 4.­47
  • 6.­128
  • 6.­144
  • 6.­178
  • 6.­208
  • 9.­34
  • g.­215
g.­771

sensory element of the nose

Wylie:
  • sna’i khams
Tibetan:
  • སྣའི་ཁམས།
Sanskrit:
  • ghrāṇdhātu

Seventh of the eighteen sensory elements.

Located in 29 passages in the translation:

  • 2.­228
  • 2.­241
  • 2.­249
  • 2.­288
  • 2.­466
  • 2.­552
  • 3.­49
  • 3.­240-244
  • 3.­505-509
  • 3.­655-656
  • 3.­658
  • 3.­746
  • 4.­41
  • 4.­47
  • 6.­125
  • 6.­141
  • 6.­178
  • 6.­208
  • 9.­34
  • g.­215
g.­772

sensory element of the tongue

Wylie:
  • lce’i khams
Tibetan:
  • ལྕེའི་ཁམས།
Sanskrit:
  • jihvadhātu

Tenth of the eighteen sensory elements.

Located in 29 passages in the translation:

  • 2.­228
  • 2.­241
  • 2.­249
  • 2.­288
  • 2.­466
  • 2.­552
  • 3.­52
  • 3.­255-259
  • 3.­520-524
  • 3.­655-656
  • 3.­658
  • 3.­746
  • 4.­41
  • 4.­47
  • 6.­126
  • 6.­142
  • 6.­178
  • 6.­208
  • 9.­34
  • g.­215
g.­773

sensory element of visual consciousness

Wylie:
  • mig gi rnam par shes pa’i khams
Tibetan:
  • མིག་གི་རྣམ་པར་ཤེས་པའི་ཁམས།
Sanskrit:
  • cakṣurvijñāna­dhātu

Third of the eighteen sensory elements.

Located in 27 passages in the translation:

  • 2.­228
  • 2.­241
  • 2.­249
  • 2.­287
  • 2.­466
  • 2.­552
  • 3.­45
  • 3.­220-224
  • 3.­485-489
  • 3.­655-656
  • 3.­658
  • 4.­41
  • 4.­47
  • 6.­123
  • 6.­139
  • 6.­208
  • 9.­34
  • g.­215
g.­774

serial steps of meditative absorption

Wylie:
  • mthar gyis gnas pa’i snyoms par ’jug pa
Tibetan:
  • མཐར་གྱིས་གནས་པའི་སྙོམས་པར་འཇུག་པ།
Sanskrit:
  • anupūrva­vihāra­samāpatti

See “nine serial steps of meditative absorption.”

Located in 186 passages in the translation:

  • 2.­297
  • 2.­370
  • 2.­561
  • 5.­188
  • 5.­219
  • 5.­438
  • 5.­477
  • 5.­482
  • 5.­485-486
  • 5.­488
  • 5.­500
  • 6.­115
  • 6.­134
  • 6.­150
  • 6.­174-176
  • 6.­184
  • 6.­203
  • 6.­218
  • 7.­117
  • 7.­186
  • 7.­341
  • 7.­359
  • 7.­372
  • 8.­30
  • 8.­47
  • 8.­60
  • 8.­108
  • 8.­112-115
  • 8.­120-121
  • 8.­131
  • 8.­141
  • 8.­151
  • 8.­161
  • 8.­237
  • 8.­262
  • 8.­268
  • 8.­323
  • 8.­373-374
  • 10.­164-166
  • 10.­223
  • 10.­225
  • 10.­256
  • 10.­263
  • 11.­24
  • 11.­97
  • 11.­122
  • 12.­114
  • 12.­222
  • 12.­286-290
  • 12.­582
  • 12.­610
  • 12.­625
  • 12.­639
  • 12.­652
  • 12.­661
  • 13.­15
  • 13.­108
  • 13.­132
  • 13.­145
  • 13.­157
  • 13.­165
  • 13.­175
  • 13.­184
  • 13.­197
  • 13.­207
  • 13.­246
  • 13.­260
  • 13.­274
  • 13.­291
  • 13.­294
  • 13.­341
  • 14.­92
  • 14.­97-98
  • 14.­188
  • 14.­223
  • 14.­228-229
  • 14.­247
  • 15.­11
  • 15.­124
  • 16.­48
  • 16.­57
  • 16.­64
  • 16.­66-71
  • 16.­73
  • 16.­81
  • 16.­97
  • 16.­117
  • 16.­131
  • 16.­141
  • 16.­155
  • 16.­168
  • 16.­185
  • 16.­199
  • 16.­213
  • 16.­227
  • 16.­241-242
  • 16.­244-246
  • 16.­248
  • 16.­257
  • 17.­2-3
  • 17.­13
  • 17.­19
  • 17.­97
  • 17.­103
  • 18.­5
  • 18.­40
  • 18.­44
  • 19.­2
  • 19.­6
  • 19.­12-15
  • 19.­19
  • 21.­12
  • 21.­21
  • 21.­25
  • 22.­4
  • 22.­17
  • 22.­43
  • 23.­237
  • 23.­350
  • 24.­15
  • 24.­70
  • 25.­18
  • 25.­27
  • 25.­117
  • 25.­168
  • 25.­171
  • 25.­261-270
  • 26.­4
  • 26.­43
  • 26.­135
  • 26.­495
  • 26.­509
  • 26.­523
  • 26.­748-753
  • 27.­663
  • 27.­665
  • 27.­669
  • 28.­384
  • 28.­386-388
  • 28.­407
  • 28.­416
  • g.­571
g.­776

seven branches of enlightenment

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

These are (1) the branch of enlightenment that is correct mindfulness, (2) the branch of enlightenment that is correct analysis of phenomena, (3) the branch of enlightenment that is correct perseverance, (4) the branch of enlightenment that is correct delight, (5) the branch of enlightenment that is correct pliability, (6) the branch of enlightenment that is correct meditative stability, and (7) the branch of enlightenment that is correct equanimity.

Located in 118 passages in the translation:

  • 2.­4
  • 2.­74
  • 2.­223
  • 2.­225
  • 2.­486
  • 2.­493
  • 2.­500
  • 2.­506
  • 2.­552
  • 2.­560
  • 4.­12
  • 5.­212
  • 5.­443
  • 5.­477
  • 6.­113
  • 6.­149
  • 6.­204
  • 6.­206
  • 8.­81
  • 8.­86-87
  • 8.­90
  • 8.­171
  • 8.­237
  • 8.­254
  • 8.­261
  • 8.­278-280
  • 8.­307
  • 8.­311
  • 8.­314-315
  • 8.­510
  • 9.­28
  • 11.­8
  • 12.­5
  • 13.­322
  • 14.­70
  • 15.­121
  • 15.­123
  • 15.­125
  • 15.­127-144
  • 16.­47
  • 16.­265
  • 16.­270
  • 17.­1
  • 17.­7
  • 17.­74
  • 18.­17
  • 18.­39-40
  • 21.­26-27
  • 21.­29
  • 21.­58
  • 22.­42
  • 22.­50
  • 22.­54
  • 22.­66
  • 23.­3
  • 23.­14
  • 23.­19
  • 23.­24
  • 23.­29
  • 23.­34
  • 23.­39
  • 23.­44
  • 23.­49
  • 23.­54
  • 23.­59
  • 23.­64
  • 23.­69
  • 23.­74
  • 23.­79
  • 23.­84
  • 23.­89
  • 23.­94
  • 23.­99
  • 23.­104
  • 23.­109
  • 23.­114
  • 24.­18
  • 24.­36
  • 24.­38
  • 25.­4
  • 25.­143
  • 25.­154
  • 26.­26
  • 26.­150
  • g.­40
  • g.­108
  • g.­171
  • g.­262
  • g.­526
  • g.­538
  • g.­660
  • g.­665
  • g.­834
  • g.­869
  • g.­911
g.­780

sexual misconduct

Wylie:
  • ’dod pas log par g.yem pa
Tibetan:
  • འདོད་པས་ལོག་པར་གཡེམ་པ།
Sanskrit:
  • kāmamithyācāra

Third of the ten nonvirtuous actions.

Located in 7 passages in the translation:

  • 8.­78
  • 17.­23
  • g.­320
  • g.­464
  • g.­465
  • g.­592
  • g.­859
g.­781

shoulder ornament of the victory banner’s crest

Wylie:
  • rgyal mtshan rtse mo’i dpung rgyan
Tibetan:
  • རྒྱལ་མཚན་རྩེ་མོའི་དཔུང་རྒྱན།
Sanskrit:
  • dhvajāgra­ketu[rāja]
  • dhvajāgra­keyūra

A meditative stability.

Located in 6 passages in the translation:

  • 4.­17
  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­439
  • 11.­6
g.­782

sign

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

A sign or feature of an object which serves as the basis for its being generically named and thus conceptually categorized. A sign is usually imagined rather than being a real attribute of the object, and perception that operates by identifying distinguishing signs is therefore what defines coarse conceptuality. In some contexts nimitta can be translated as “mental image.”

Located in 330 passages in the translation:

  • 2.­362-371
  • 2.­519-528
  • 3.­69-103
  • 3.­715
  • 3.­717-719
  • 3.­721
  • 3.­723
  • 3.­735
  • 3.­742
  • 3.­744
  • 5.­189
  • 6.­120-135
  • 8.­221-226
  • 8.­239
  • 8.­246
  • 9.­31
  • 10.­2
  • 10.­8
  • 10.­69
  • 10.­86
  • 10.­179-181
  • 10.­241-243
  • 11.­58
  • 13.­10
  • 13.­18-121
  • 14.­99-205
  • 22.­15
  • 22.­59
  • 23.­123
  • 24.­8
  • 24.­37
  • 28.­280
  • n.­70
  • n.­343
  • n.­424
  • n.­518
  • n.­525-526
  • n.­528
  • n.­560
  • n.­775
  • g.­532
  • g.­783
g.­783

signlessness

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

The ultimate absence of marks and signs in perceived objects. One of the three gateways to liberation; the other two are emptiness and wishlessness.

Located in 906 passages in the translation:

  • 1.­2
  • 2.­5
  • 2.­75
  • 2.­220
  • 2.­223
  • 2.­225
  • 2.­254
  • 2.­256-257
  • 2.­273
  • 2.­297
  • 2.­311
  • 2.­321
  • 2.­331
  • 2.­341
  • 2.­351
  • 2.­361-371
  • 2.­381
  • 2.­392
  • 2.­404
  • 2.­415
  • 2.­426
  • 2.­435
  • 2.­469
  • 2.­494
  • 2.­506
  • 2.­552
  • 2.­561
  • 2.­579
  • 3.­69-103
  • 3.­109
  • 3.­119
  • 3.­716
  • 3.­720
  • 3.­722
  • 3.­724
  • 3.­735
  • 3.­742
  • 3.­744
  • 4.­13
  • 4.­21
  • 4.­29
  • 4.­34
  • 4.­45
  • 4.­51
  • 5.­118
  • 5.­188
  • 5.­220
  • 5.­255-259
  • 5.­375
  • 5.­411
  • 5.­421
  • 5.­438
  • 5.­442-445
  • 5.­460
  • 5.­477
  • 5.­482
  • 5.­485-486
  • 5.­488
  • 5.­500
  • 6.­92
  • 6.­115
  • 6.­120-135
  • 6.­150
  • 6.­174-176
  • 6.­184
  • 6.­201
  • 6.­203-204
  • 6.­206-208
  • 6.­212
  • 6.­218
  • 7.­4
  • 7.­95
  • 7.­117
  • 7.­158
  • 7.­167
  • 7.­171
  • 7.­173-184
  • 7.­186
  • 7.­194
  • 7.­203
  • 7.­212
  • 7.­221
  • 7.­230
  • 7.­239
  • 7.­243-244
  • 7.­250
  • 7.­259
  • 7.­263-284
  • 7.­341
  • 7.­356
  • 7.­359
  • 7.­361-372
  • 8.­17
  • 8.­30
  • 8.­47
  • 8.­60
  • 8.­81
  • 8.­86-87
  • 8.­90
  • 8.­108
  • 8.­112-115
  • 8.­120-121
  • 8.­131
  • 8.­141
  • 8.­151
  • 8.­161
  • 8.­173
  • 8.­217
  • 8.­236-237
  • 8.­243
  • 8.­246
  • 8.­254
  • 8.­262
  • 8.­268
  • 8.­278-280
  • 8.­308
  • 8.­312
  • 8.­314-315
  • 8.­323
  • 8.­337
  • 8.­362-363
  • 8.­373-374
  • 8.­399
  • 9.­31
  • 10.­9
  • 10.­86
  • 10.­131
  • 10.­164-166
  • 10.­223-225
  • 10.­256
  • 10.­263
  • 11.­8
  • 11.­24
  • 11.­97-98
  • 11.­122
  • 11.­167
  • 12.­5
  • 12.­7
  • 12.­12
  • 12.­115
  • 12.­223
  • 12.­244
  • 12.­364
  • 12.­390
  • 12.­401
  • 12.­411
  • 12.­422
  • 12.­433
  • 12.­444
  • 12.­455
  • 12.­457-467
  • 12.­477
  • 12.­488
  • 12.­499
  • 12.­510
  • 12.­521
  • 12.­532
  • 12.­543
  • 12.­554
  • 12.­569
  • 12.­582
  • 12.­595-596
  • 12.­610
  • 12.­625
  • 12.­627
  • 12.­639
  • 12.­652
  • 12.­661
  • 13.­9
  • 13.­15
  • 13.­18-121
  • 13.­132
  • 13.­145
  • 13.­157
  • 13.­165
  • 13.­175
  • 13.­184
  • 13.­197
  • 13.­207
  • 13.­217
  • 13.­220
  • 13.­246
  • 13.­260
  • 13.­274
  • 13.­291
  • 13.­294
  • 13.­323
  • 13.­341
  • 14.­57-68
  • 14.­71
  • 14.­92
  • 14.­97-205
  • 14.­223
  • 14.­228-229
  • 14.­247-248
  • 15.­11
  • 15.­19
  • 15.­26
  • 15.­33
  • 15.­40
  • 15.­47
  • 15.­54
  • 15.­61
  • 15.­68
  • 15.­75
  • 15.­82
  • 15.­88-119
  • 15.­121
  • 15.­123-125
  • 15.­127-144
  • 16.­15
  • 16.­32
  • 16.­48
  • 16.­50
  • 16.­57
  • 16.­64
  • 16.­66-73
  • 16.­81
  • 16.­97
  • 16.­117
  • 16.­131
  • 16.­141
  • 16.­155
  • 16.­168
  • 16.­185
  • 16.­199
  • 16.­213
  • 16.­227
  • 16.­229
  • 16.­241-242
  • 16.­244-246
  • 16.­248
  • 16.­250-259
  • 17.­1-3
  • 17.­13
  • 17.­19
  • 17.­76
  • 17.­97
  • 17.­103
  • 18.­5
  • 18.­17
  • 18.­24
  • 18.­39-40
  • 18.­44
  • 18.­61
  • 19.­2
  • 19.­4
  • 19.­6
  • 19.­12-15
  • 19.­19
  • 21.­1-2
  • 21.­12-13
  • 21.­21
  • 21.­24-27
  • 21.­29
  • 21.­44
  • 21.­57-58
  • 22.­4-5
  • 22.­15-18
  • 22.­43
  • 22.­50
  • 22.­54
  • 22.­58-59
  • 22.­61
  • 22.­66
  • 23.­3
  • 23.­14
  • 23.­16
  • 23.­19
  • 23.­21
  • 23.­24
  • 23.­26
  • 23.­29
  • 23.­31
  • 23.­34
  • 23.­36
  • 23.­39
  • 23.­41
  • 23.­44
  • 23.­46
  • 23.­49
  • 23.­51
  • 23.­54
  • 23.­56
  • 23.­59
  • 23.­61
  • 23.­64
  • 23.­66
  • 23.­69
  • 23.­71
  • 23.­74
  • 23.­76
  • 23.­79
  • 23.­81
  • 23.­84
  • 23.­86
  • 23.­89
  • 23.­91
  • 23.­94
  • 23.­96
  • 23.­99
  • 23.­101
  • 23.­104
  • 23.­106
  • 23.­109
  • 23.­111
  • 23.­114
  • 23.­116
  • 23.­121
  • 23.­123
  • 23.­238
  • 23.­351
  • 23.­466-467
  • 23.­469-471
  • 24.­2
  • 24.­6-8
  • 24.­10
  • 24.­12
  • 24.­15
  • 24.­17-18
  • 24.­26-27
  • 24.­36
  • 24.­38
  • 24.­40
  • 24.­42
  • 24.­44-45
  • 24.­47
  • 24.­59-64
  • 24.­70
  • 24.­75
  • 25.­4
  • 25.­18
  • 25.­27
  • 25.­118
  • 25.­143
  • 25.­155
  • 25.­168
  • 25.­171-175
  • 25.­177-184
  • 25.­196
  • 25.­211
  • 25.­227
  • 25.­242
  • 25.­257
  • 25.­261-270
  • 26.­4
  • 26.­26
  • 26.­43
  • 26.­136
  • 26.­150
  • 26.­162
  • 26.­256
  • 26.­285
  • 26.­299
  • 26.­313
  • 26.­327
  • 26.­341
  • 26.­355
  • 26.­369
  • 26.­383
  • 26.­397
  • 26.­411
  • 26.­425
  • 26.­439
  • 26.­453
  • 26.­467
  • 26.­481
  • 26.­495
  • 26.­509
  • 26.­523
  • 26.­530
  • 26.­754-759
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­207-208
  • 27.­417-418
  • 27.­633-634
  • 27.­663
  • 27.­665
  • 27.­669-671
  • 27.­679
  • 28.­2
  • 28.­94
  • 28.­119
  • 28.­136
  • 28.­151
  • 28.­156
  • 28.­263
  • 28.­371
  • 28.­384
  • 28.­386-388
  • 28.­407
  • 28.­416-417
  • n.­187
  • n.­498
  • n.­827
  • g.­36
  • g.­879
  • g.­881
  • g.­882
  • g.­911
  • g.­975
g.­784

signlessness as a gateway to liberation

Wylie:
  • rnam par thar pa’i sgo mtshan ma myed pa
  • rnam par thar pa’i sgo mtshan ma med pa
Tibetan:
  • རྣམ་པར་ཐར་པའི་སྒོ་མཚན་མ་མྱེད་པ།
  • རྣམ་པར་ཐར་པའི་སྒོ་མཚན་མ་མེད་པ།
Sanskrit:
  • animitta­vimokṣa­mukha

Second of the three gateways to liberation.

Located in 1 passage in the translation:

  • g.­879
g.­785

single array

Wylie:
  • gcig tu rnam par bkod pa
Tibetan:
  • གཅིག་ཏུ་རྣམ་པར་བཀོད་པ།
Sanskrit:
  • ekavyūha

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­518
  • 11.­6
g.­786

single aspect

Wylie:
  • rnam pa gcig tu gyur ba
Tibetan:
  • རྣམ་པ་གཅིག་ཏུ་གྱུར་བ།
Sanskrit:
  • ekākāra

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­520
  • 11.­6
g.­787

six extrasensory powers

Wylie:
  • mngon par shes pa drug
Tibetan:
  • མངོན་པར་ཤེས་པ་དྲུག
Sanskrit:
  • ṣaḍabhijñā

See “extrasensory powers.”

Located in 49 passages in the translation:

  • 2.­495-499
  • 2.­508
  • 2.­614
  • 5.­141
  • 6.­115
  • 6.­150
  • 12.­5
  • 12.­7
  • 18.­21-22
  • 18.­25-28
  • 18.­61
  • 23.­3
  • 23.­14
  • 23.­19
  • 23.­24
  • 23.­29
  • 23.­34
  • 23.­39
  • 23.­44
  • 23.­49
  • 23.­54
  • 23.­59
  • 23.­64
  • 23.­69
  • 23.­74
  • 23.­79
  • 23.­84
  • 23.­89
  • 23.­94
  • 23.­99
  • 23.­104
  • 23.­109
  • 23.­114
  • 24.­2
  • g.­278
  • g.­279
  • g.­280
  • g.­281
  • g.­282
  • g.­283
  • g.­284
g.­788

six inner sense fields

Wylie:
  • nang gi skye mched drug
Tibetan:
  • ནང་གི་སྐྱེ་མཆེད་དྲུག
Sanskrit:
  • ṣaḍādhyātmikāyatana

The six inner sense fields comprise (1) the sense field of the eyes, (2) the sense field of the ears, (3) the sense field of the nose, (4) the sense field of the tongue, (5) the sense field of the body, and (6) the sense field of the mental faculty. These are included in the twelve sense fields.

Located in 2 passages in the translation:

  • 8.­388
  • g.­904
g.­791

six outer sense fields

Wylie:
  • phyi’i skye mched drug
Tibetan:
  • ཕྱིའི་སྐྱེ་མཆེད་དྲུག
Sanskrit:
  • ṣaḍbāhyāyatana

The six outer sense fields comprise (1) the sense field of sights, (2) the sense field of sounds, (3) the sense field of odors, (4) the sense field of tastes, (5) the sense field of touch, and (6) the sense field of mental phenomena. These are included in the twelve sense fields.

Located in 2 passages in the translation:

  • 8.­388
  • g.­904
g.­792

six perfections

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

The practice of the six perfections, comprising generosity, ethical discipline, tolerance, perseverance, meditative concentration, and wisdom, is the foundation of the entire bodhisattva path. These six are known as “perfections” when they are motivated by an altruistic intention to attain full enlightenment for the sake of all beings.

Located in 112 passages in the translation:

  • 1.­9
  • 1.­54
  • 1.­62
  • 1.­70
  • 1.­78
  • 1.­86
  • 1.­94
  • 1.­102
  • 1.­110
  • 1.­118
  • 1.­126
  • 2.­14
  • 2.­178
  • 2.­215-217
  • 2.­220
  • 2.­222
  • 2.­480
  • 2.­484
  • 2.­501
  • 2.­507
  • 2.­509-516
  • 2.­518-519
  • 2.­531
  • 2.­533
  • 2.­538
  • 2.­550
  • 2.­552-553
  • 2.­597-598
  • 2.­617
  • 2.­645
  • 4.­21
  • 5.­206
  • 7.­345
  • 8.­87
  • 8.­96
  • 8.­187
  • 8.­194
  • 8.­201
  • 8.­208
  • 8.­215
  • 8.­220
  • 8.­275
  • 8.­293-304
  • 8.­314-315
  • 8.­376
  • 8.­378
  • 8.­382
  • 10.­1
  • 10.­7
  • 10.­63-64
  • 10.­118
  • 11.­5
  • 13.­294-295
  • 13.­318
  • 14.­78-79
  • 16.­276
  • 17.­2-3
  • 17.­89-91
  • 18.­2
  • 19.­19
  • 22.­65
  • 23.­469-470
  • 24.­3
  • 24.­8-9
  • 24.­18
  • 26.­6
  • n.­226
  • n.­556
  • g.­265
  • g.­365
  • g.­525
  • g.­650
  • g.­651
  • g.­652
  • g.­653
  • g.­654
  • g.­656
  • g.­660
  • g.­889
  • g.­974
g.­794

six sense fields

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

Fifth of the twelve links of dependent origination. See also “sense field.”

Located in 286 passages in the translation:

  • 2.­243
  • 2.­251
  • 2.­268
  • 2.­292
  • 2.­307
  • 2.­317
  • 2.­327
  • 2.­337
  • 2.­347
  • 2.­357
  • 2.­366
  • 2.­377
  • 2.­388
  • 2.­400
  • 2.­411
  • 2.­422
  • 3.­350-354
  • 3.­615-619
  • 3.­655
  • 3.­657-658
  • 3.­748
  • 4.­5
  • 4.­34
  • 4.­42
  • 4.­48
  • 5.­49
  • 5.­61
  • 5.­188
  • 5.­190
  • 5.­199-200
  • 5.­327
  • 5.­407
  • 5.­418
  • 5.­435
  • 5.­442
  • 5.­445
  • 5.­457
  • 5.­474
  • 5.­481
  • 5.­483
  • 5.­486-487
  • 5.­496
  • 6.­47
  • 6.­110
  • 6.­130
  • 6.­146
  • 6.­180
  • 6.­198
  • 6.­204
  • 6.­206
  • 6.­208
  • 7.­50
  • 7.­113
  • 7.­186
  • 7.­333
  • 7.­352
  • 7.­368
  • 8.­13
  • 8.­26
  • 8.­43
  • 8.­56
  • 8.­79
  • 8.­113-115
  • 8.­120-121
  • 8.­127
  • 8.­137
  • 8.­147
  • 8.­157
  • 8.­258
  • 8.­319
  • 8.­333
  • 9.­34
  • 10.­103
  • 11.­20
  • 11.­89-90
  • 11.­118
  • 12.­7
  • 12.­70
  • 12.­178
  • 12.­240
  • 12.­257
  • 12.­326
  • 12.­386
  • 12.­397
  • 12.­407
  • 12.­418
  • 12.­429
  • 12.­440
  • 12.­451
  • 12.­462
  • 12.­473
  • 12.­484
  • 12.­495
  • 12.­506
  • 12.­517
  • 12.­528
  • 12.­539
  • 12.­550
  • 12.­565
  • 12.­578
  • 12.­591
  • 12.­596
  • 12.­606
  • 12.­621
  • 12.­626
  • 12.­635
  • 12.­648
  • 12.­657
  • 13.­5
  • 13.­64
  • 13.­129
  • 13.­141
  • 13.­154
  • 13.­162
  • 13.­172
  • 13.­180
  • 13.­193
  • 13.­203
  • 13.­213
  • 13.­220
  • 13.­242
  • 13.­256
  • 13.­270
  • 13.­287
  • 13.­294
  • 13.­337
  • 14.­49
  • 14.­61-62
  • 14.­88
  • 14.­97-98
  • 14.­144
  • 14.­228-229
  • 14.­244
  • 14.­248
  • 15.­7
  • 15.­67-73
  • 15.­124
  • 16.­12
  • 16.­28
  • 16.­44
  • 16.­50
  • 16.­53
  • 16.­60
  • 16.­66-67
  • 16.­69-73
  • 16.­77
  • 16.­93
  • 16.­113
  • 16.­127
  • 16.­137
  • 16.­151
  • 16.­164
  • 16.­181
  • 16.­195
  • 16.­209
  • 16.­223
  • 16.­229
  • 16.­241-242
  • 16.­248
  • 16.­253
  • 17.­11
  • 18.­5
  • 21.­12-13
  • 21.­17
  • 22.­61
  • 22.­66
  • 23.­193
  • 23.­306
  • 24.­40
  • 24.­42
  • 25.­14
  • 25.­23
  • 25.­74
  • 25.­143
  • 25.­151
  • 25.­164
  • 25.­171-175
  • 25.­177-184
  • 25.­192
  • 25.­207
  • 25.­223
  • 25.­238
  • 25.­253
  • 25.­261-270
  • 26.­39
  • 26.­91
  • 26.­150
  • 26.­158
  • 26.­210
  • 26.­281
  • 26.­295
  • 26.­309
  • 26.­323
  • 26.­337
  • 26.­351
  • 26.­365
  • 26.­379
  • 26.­393
  • 26.­407
  • 26.­421
  • 26.­435
  • 26.­449
  • 26.­463
  • 26.­477
  • 26.­491
  • 26.­505
  • 26.­519
  • 26.­526
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­117-118
  • 27.­327-328
  • 27.­543-544
  • 27.­663
  • 27.­670
  • 27.­679
  • 28.­2
  • 28.­49
  • 28.­114
  • 28.­131
  • 28.­146
  • 28.­156
  • 28.­218
  • 28.­326
  • 28.­384
  • 28.­386-388
g.­796

skillful means

Wylie:
  • thabs
Tibetan:
  • ཐབས།
Sanskrit:
  • upāya

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 193 passages in the translation:

  • 2.­21
  • 2.­76
  • 2.­184
  • 2.­220
  • 2.­483-488
  • 2.­490
  • 2.­492
  • 2.­505-506
  • 2.­539
  • 2.­588
  • 3.­3
  • 3.­120
  • 5.­275-279
  • 5.­281-286
  • 5.­288-293
  • 5.­295-300
  • 5.­302-307
  • 5.­309-314
  • 5.­316-321
  • 5.­323-334
  • 5.­336-341
  • 5.­343-360
  • 5.­362-399
  • 6.­101-102
  • 6.­118-119
  • 6.­153
  • 7.­152-170
  • 7.­187
  • 7.­342
  • 8.­216-217
  • 10.­131
  • 13.­315
  • 17.­1
  • 17.­90
  • 17.­95
  • 18.­29-38
  • 19.­15
  • 24.­32
  • 24.­65-69
  • 25.­6
  • 27.­659
  • 27.­663-664
  • 27.­666-667
  • n.­68
  • n.­164
  • n.­349
  • g.­863
g.­797

slander

Wylie:
  • phra ma
Tibetan:
  • ཕྲ་མ།
Sanskrit:
  • paiśunya

Fifth of the ten nonvirtuous actions. “Slander” means intentionally separating friends by speaking behind their back.

Located in 4 passages in the translation:

  • 8.­78
  • 17.­25
  • g.­592
  • g.­859
g.­799

space element

Wylie:
  • nam mkha’i khams
Tibetan:
  • ནམ་མཁའི་ཁམས།
Sanskrit:
  • ākāśadhātu AD

Located in 274 passages in the translation:

  • 2.­242
  • 2.­250
  • 2.­267
  • 2.­290
  • 2.­306
  • 2.­316
  • 2.­326
  • 2.­336
  • 2.­346
  • 2.­356
  • 2.­365
  • 2.­376
  • 2.­387
  • 2.­399
  • 2.­410
  • 2.­421
  • 2.­552
  • 3.­320-324
  • 3.­585-589
  • 3.­655-656
  • 3.­658
  • 3.­748
  • 4.­34
  • 5.­43
  • 5.­188
  • 5.­190
  • 5.­198
  • 5.­320
  • 5.­406
  • 5.­417
  • 5.­434
  • 5.­442
  • 5.­445
  • 5.­456
  • 5.­473
  • 5.­481
  • 5.­483
  • 5.­486-487
  • 5.­495
  • 6.­41
  • 6.­109
  • 6.­129
  • 6.­145
  • 6.­179
  • 6.­197
  • 6.­204
  • 6.­206
  • 7.­44
  • 7.­112
  • 7.­186
  • 7.­243
  • 7.­327
  • 7.­351
  • 7.­367
  • 8.­12
  • 8.­25
  • 8.­42
  • 8.­55
  • 8.­113-115
  • 8.­120-121
  • 8.­126
  • 8.­136
  • 8.­146
  • 8.­156
  • 8.­257
  • 8.­318
  • 8.­332
  • 11.­87-88
  • 11.­117
  • 12.­64
  • 12.­172
  • 12.­239
  • 12.­256
  • 12.­325
  • 12.­385
  • 12.­396
  • 12.­406
  • 12.­417
  • 12.­428
  • 12.­439
  • 12.­450
  • 12.­461
  • 12.­472
  • 12.­483
  • 12.­494
  • 12.­505
  • 12.­516
  • 12.­527
  • 12.­538
  • 12.­549
  • 12.­564
  • 12.­577
  • 12.­590
  • 12.­596
  • 12.­605
  • 12.­620
  • 12.­626
  • 12.­634
  • 12.­647
  • 12.­656
  • 13.­4
  • 13.­58
  • 13.­128
  • 13.­140
  • 13.­153
  • 13.­161
  • 13.­171
  • 13.­179
  • 13.­192
  • 13.­202
  • 13.­212
  • 13.­220
  • 13.­241
  • 13.­255
  • 13.­269
  • 13.­286
  • 13.­294
  • 13.­336
  • 14.­43
  • 14.­87
  • 14.­97-98
  • 14.­138
  • 14.­228-229
  • 14.­243
  • 14.­248
  • 15.­6
  • 15.­60-66
  • 15.­124
  • 16.­11
  • 16.­27
  • 16.­43
  • 16.­50
  • 16.­52
  • 16.­59
  • 16.­66-67
  • 16.­69-73
  • 16.­76
  • 16.­92
  • 16.­112
  • 16.­126
  • 16.­136
  • 16.­150
  • 16.­163
  • 16.­180
  • 16.­194
  • 16.­208
  • 16.­222
  • 16.­229
  • 16.­241-242
  • 16.­248
  • 16.­252
  • 18.­5
  • 21.­12-13
  • 21.­16
  • 22.­61
  • 22.­66
  • 23.­187
  • 23.­300
  • 24.­40
  • 24.­42
  • 25.­13
  • 25.­22
  • 25.­68
  • 25.­143
  • 25.­150
  • 25.­163
  • 25.­171-175
  • 25.­177-184
  • 25.­191
  • 25.­206
  • 25.­222
  • 25.­237
  • 25.­252
  • 25.­261-270
  • 26.­38
  • 26.­85
  • 26.­150
  • 26.­157
  • 26.­204
  • 26.­280
  • 26.­294
  • 26.­308
  • 26.­322
  • 26.­336
  • 26.­350
  • 26.­364
  • 26.­378
  • 26.­392
  • 26.­406
  • 26.­420
  • 26.­434
  • 26.­448
  • 26.­462
  • 26.­476
  • 26.­490
  • 26.­504
  • 26.­518
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­105-106
  • 27.­315-316
  • 27.­531-532
  • 27.­663
  • 27.­670
  • 27.­679
  • 28.­2
  • 28.­43
  • 28.­113
  • 28.­130
  • 28.­145
  • 28.­156
  • 28.­212
  • 28.­320
  • 28.­384
  • 28.­386-388
  • g.­862
g.­800

space-like

Wylie:
  • nam mkha’ lta bu
Tibetan:
  • ནམ་མཁའ་ལྟ་བུ།
Sanskrit:
  • —

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­567
  • 11.­6
g.­801

space-like and without attachment, hence free and without blemish

Wylie:
  • nam mkha’ ltar chags pa myed pas rnam par grol zhing gos pa myed pa
  • nam mkha’ ltar chags pa med pas rnam par grol zhing gos pa med pa
Tibetan:
  • ནམ་མཁའ་ལྟར་ཆགས་པ་མྱེད་པས་རྣམ་པར་གྲོལ་ཞིང་གོས་པ་མྱེད་པ།
  • ནམ་མཁའ་ལྟར་ཆགས་པ་མེད་པས་རྣམ་པར་གྲོལ་ཞིང་གོས་པ་མེད་པ།
Sanskrit:
  • ākāśāsaṅgha­vimukti­nirupalepa

A meditative stability.

Located in 6 passages in the translation:

  • 4.­17
  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­568
  • 11.­6
g.­802

sphere of infinite consciousness

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

The second formless meditative absorption and its resultant formless realm of existence.

Located in 51 passages in the translation:

  • 2.­73
  • 2.­224
  • 2.­486-488
  • 2.­490
  • 2.­492
  • 2.­504
  • 4.­16
  • 8.­82-83
  • 8.­221-226
  • 8.­230
  • 8.­236
  • 9.­43
  • 9.­48-50
  • 17.­66
  • 23.­16
  • 23.­21
  • 23.­26
  • 23.­31
  • 23.­36
  • 23.­41
  • 23.­46
  • 23.­51
  • 23.­56
  • 23.­61
  • 23.­66
  • 23.­71
  • 23.­76
  • 23.­81
  • 23.­86
  • 23.­91
  • 23.­96
  • 23.­101
  • 23.­106
  • 23.­111
  • 23.­116
  • 23.­471
  • 28.­397-398
  • 28.­400
  • g.­339
  • g.­572
g.­803

sphere of infinite space

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

The first formless meditative absorption and its resultant formless realm of existence.

Located in 52 passages in the translation:

  • 2.­73
  • 2.­224
  • 2.­486-488
  • 2.­490
  • 2.­492
  • 2.­504
  • 2.­529
  • 4.­16
  • 8.­82-83
  • 8.­221-226
  • 8.­230
  • 8.­236
  • 9.­43
  • 9.­48-50
  • 17.­65
  • 23.­16
  • 23.­21
  • 23.­26
  • 23.­31
  • 23.­36
  • 23.­41
  • 23.­46
  • 23.­51
  • 23.­56
  • 23.­61
  • 23.­66
  • 23.­71
  • 23.­76
  • 23.­81
  • 23.­86
  • 23.­91
  • 23.­96
  • 23.­101
  • 23.­106
  • 23.­111
  • 23.­116
  • 23.­471
  • 28.­397-398
  • 28.­400
  • g.­339
  • g.­572
g.­804

sphere of neither perception nor nonperception

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

The fourth formless meditative absorption and its resultant formless realm of existence.

Located in 51 passages in the translation:

  • 2.­73
  • 2.­224
  • 2.­486-488
  • 2.­490
  • 2.­492
  • 2.­504
  • 4.­16
  • 8.­82-83
  • 8.­221-226
  • 8.­230
  • 8.­236
  • 9.­43
  • 9.­48-50
  • 17.­68
  • 23.­16
  • 23.­21
  • 23.­26
  • 23.­31
  • 23.­36
  • 23.­41
  • 23.­46
  • 23.­51
  • 23.­56
  • 23.­61
  • 23.­66
  • 23.­71
  • 23.­76
  • 23.­81
  • 23.­86
  • 23.­91
  • 23.­96
  • 23.­101
  • 23.­106
  • 23.­111
  • 23.­116
  • 23.­471
  • 28.­397-398
  • 28.­400
  • g.­339
  • g.­572
g.­805

sphere of nothing-at-all

Wylie:
  • cung zad med pa’i skye mched
  • chung zad myed pa’i skye mched
Tibetan:
  • ཅུང་ཟད་མེད་པའི་སྐྱེ་མཆེད།
  • ཆུང་ཟད་མྱེད་པའི་སྐྱེ་མཆེད།
Sanskrit:
  • a­kiñ­canyāyatana

The third formless meditative absorption and its resultant formless realm of existence.

Located in 51 passages in the translation:

  • 2.­73
  • 2.­224
  • 2.­486-488
  • 2.­490
  • 2.­492
  • 2.­504
  • 4.­16
  • 8.­82-83
  • 8.­221-226
  • 8.­230
  • 8.­236
  • 9.­43
  • 9.­48-50
  • 17.­67
  • 23.­16
  • 23.­21
  • 23.­26
  • 23.­31
  • 23.­36
  • 23.­41
  • 23.­46
  • 23.­51
  • 23.­56
  • 23.­61
  • 23.­66
  • 23.­71
  • 23.­76
  • 23.­81
  • 23.­86
  • 23.­91
  • 23.­96
  • 23.­101
  • 23.­106
  • 23.­111
  • 23.­116
  • 23.­471
  • 28.­397-398
  • 28.­400
  • g.­339
  • g.­572
g.­806

spiritual family

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 that determines which kind of vehicle (śrāvaka, pratyekabuddha, or bodhisattva) they will follow and therefore which kind of awakening they will obtain.

Located in 4 passages in the translation:

  • 10.­6
  • 10.­52
  • 10.­122
  • g.­478
g.­808

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 374 passages in the translation:

  • i.­67
  • i.­70-72
  • i.­77
  • 1.­2
  • 1.­37-46
  • 2.­18-20
  • 2.­50-59
  • 2.­70
  • 2.­91
  • 2.­94
  • 2.­121
  • 2.­171
  • 2.­198-200
  • 2.­211-215
  • 2.­217
  • 2.­219-222
  • 2.­445-454
  • 2.­467
  • 2.­506
  • 2.­539
  • 2.­547
  • 2.­549
  • 2.­557
  • 2.­589
  • 2.­598
  • 2.­611
  • 2.­621-622
  • 2.­643
  • 2.­670
  • 3.­2-3
  • 3.­748
  • 4.­19
  • 4.­21
  • 4.­36
  • 4.­52
  • 4.­54
  • 5.­175-185
  • 5.­415
  • 6.­118
  • 6.­158
  • 6.­174
  • 6.­205
  • 7.­173
  • 7.­180-184
  • 7.­189-284
  • 7.­346
  • 7.­357-359
  • 8.­98
  • 8.­117-119
  • 8.­122-123
  • 8.­164
  • 8.­174-175
  • 8.­178
  • 8.­182
  • 8.­185-186
  • 8.­188-189
  • 8.­191-193
  • 8.­195-200
  • 8.­202-206
  • 8.­209-214
  • 8.­217
  • 8.­232
  • 8.­235
  • 8.­239-240
  • 8.­243
  • 8.­265
  • 8.­397
  • 10.­7
  • 10.­20
  • 10.­27
  • 10.­39-40
  • 10.­53
  • 10.­63
  • 10.­65
  • 10.­97
  • 10.­131
  • 11.­55
  • 11.­107-108
  • 11.­177
  • 12.­3-4
  • 12.­6
  • 12.­128
  • 12.­247
  • 12.­391
  • 13.­220
  • 13.­278
  • 13.­325
  • 14.­78
  • 14.­93-94
  • 14.­97
  • 14.­216
  • 14.­219
  • 15.­16
  • 15.­121
  • 15.­123
  • 16.­241-243
  • 16.­276
  • 17.­1
  • 17.­90
  • 17.­95
  • 18.­29-38
  • 18.­41-45
  • 18.­62
  • 19.­2
  • 19.­8
  • 19.­14-15
  • 20.­5-6
  • 21.­34
  • 21.­39
  • 21.­60
  • 21.­67
  • 22.­4-5
  • 22.­13
  • 22.­20-21
  • 22.­26
  • 22.­57
  • 22.­75
  • 22.­78-79
  • 23.­256
  • 23.­468
  • 23.­470-471
  • 24.­1-3
  • 24.­5
  • 24.­20-24
  • 24.­28
  • 24.­36
  • 24.­38
  • 24.­41
  • 24.­70
  • 24.­73
  • 24.­75
  • 24.­77
  • 25.­2
  • 25.­6
  • 26.­6
  • 27.­674
  • n.­63
  • n.­118
  • n.­120
  • n.­135-136
  • n.­141
  • n.­145
  • n.­275
  • n.­375
  • n.­507
  • n.­556
  • n.­620
  • n.­774
  • n.­784
  • n.­828
  • n.­833
  • g.­36
  • g.­60
  • g.­219
  • g.­356
  • g.­357
  • g.­358
  • g.­449
  • g.­498
  • g.­499
  • g.­500
  • g.­775
  • g.­806
  • g.­825
  • g.­856
  • g.­886
g.­811

stability of mind

Wylie:
  • sems gnas pa
Tibetan:
  • སེམས་གནས་པ།
Sanskrit:
  • cittasthita

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­478
  • 11.­6
g.­812

stainless lamplight

Wylie:
  • dri ma med pa’i sgron ma
  • dri ma myed pa’i sgron ma
Tibetan:
  • དྲི་མ་མེད་པའི་སྒྲོན་མ།
  • དྲི་མ་མྱེད་པའི་སྒྲོན་མ།
Sanskrit:
  • vimalapradīpa

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­453
  • 11.­6
g.­813

stainless light

Wylie:
  • ’od dri ma med pa
  • ’od dri ma myed pa
Tibetan:
  • འོད་དྲི་མ་མེད་པ།
  • འོད་དྲི་མ་མྱེད་པ།
Sanskrit:
  • vimalaprabhā

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­458
  • 11.­6
g.­814

stainless performance

Wylie:
  • dri ma med par spyod
Tibetan:
  • དྲི་མ་མེད་པར་སྤྱོད།
Sanskrit:
  • —

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­492
  • 11.­6
g.­815

statements made for a purpose

Wylie:
  • ched du brjod pa
Tibetan:
  • ཆེད་དུ་བརྗོད་པ།
Sanskrit:
  • udāna

Fifth of the twelve branches of the scriptures. See also n.­155.

Located in 6 passages in the translation:

  • 2.­121
  • 7.­346
  • 10.­23
  • 22.­23-24
  • g.­902
g.­818

stealing

Wylie:
  • ma byin par len pa
Tibetan:
  • མ་བྱིན་པར་ལེན་པ།
Sanskrit:
  • adatādāna

Second of the ten nonvirtuous actions. Literally, “taking what is not given.”

Located in 5 passages in the translation:

  • 8.­78
  • 17.­22
  • g.­320
  • g.­592
  • g.­859
g.­820

stretching lion

Wylie:
  • seng ge rnam par rkyong ba
Tibetan:
  • སེང་གེ་རྣམ་པར་རྐྱོང་བ།
Sanskrit:
  • —

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­443
  • 11.­6
g.­821

stretching-out lion

Wylie:
  • seng ge rnam par glal ba
Tibetan:
  • སེང་གེ་རྣམ་པར་གླལ་བ།
Sanskrit:
  • —

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­444
  • 11.­6
g.­823

Śubha

Wylie:
  • dge ba
Tibetan:
  • དགེ་བ།
Sanskrit:
  • śubha

Ninth of the sixteen god realms of form that correspond to the four meditative concentrations, meaning “Virtue.”

Located in 65 passages in the translation:

  • 1.­32
  • 2.­166-167
  • 2.­179
  • 2.­224
  • 2.­445-454
  • 2.­569-570
  • 2.­644
  • 2.­669
  • 8.­70
  • 16.­2-3
  • 16.­249
  • 16.­266
  • 16.­271
  • 18.­7
  • 18.­17
  • 19.­4-5
  • 20.­5
  • 21.­30
  • 21.­46-49
  • 21.­52
  • 23.­16
  • 23.­21
  • 23.­26
  • 23.­31
  • 23.­36
  • 23.­41
  • 23.­46
  • 23.­51
  • 23.­56
  • 23.­61
  • 23.­66
  • 23.­71
  • 23.­76
  • 23.­81
  • 23.­86
  • 23.­91
  • 23.­96
  • 23.­101
  • 23.­106
  • 23.­111
  • 23.­116
  • 23.­471
  • 24.­20
  • 24.­24
  • 28.­276
  • 28.­396-398
  • 28.­400
g.­824

Śubhakṛtsna

Wylie:
  • dge rgyas
Tibetan:
  • དགེ་རྒྱས།
Sanskrit:
  • śubhakṛtsna

Twelfth of the sixteen god realms of form that correspond to the four meditative concentrations, meaning “Most Extensive Virtue.”

Located in 76 passages in the translation:

  • 1.­32
  • 2.­166-167
  • 2.­177
  • 2.­179
  • 2.­224
  • 2.­445-454
  • 2.­529
  • 2.­569-570
  • 2.­644
  • 2.­669
  • 8.­70
  • 14.­1-2
  • 16.­2-3
  • 16.­249
  • 16.­262
  • 16.­264
  • 16.­266
  • 16.­271
  • 17.­15
  • 18.­7
  • 18.­17
  • 19.­4-5
  • 20.­5
  • 21.­30
  • 21.­46-49
  • 21.­52
  • 23.­16
  • 23.­21
  • 23.­26
  • 23.­31
  • 23.­36
  • 23.­41
  • 23.­46
  • 23.­51
  • 23.­56
  • 23.­61
  • 23.­66
  • 23.­71
  • 23.­76
  • 23.­81
  • 23.­86
  • 23.­91
  • 23.­96
  • 23.­101
  • 23.­106
  • 23.­111
  • 23.­116
  • 23.­471
  • 24.­20
  • 24.­24
  • 24.­67
  • 24.­70
  • 28.­276-277
  • 28.­396-398
  • 28.­400
  • g.­572
g.­825

Subhūti

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

Name of a śrāvaka elder from Śrāvastī, the younger brother of the wealthy patron Anāthapiṇḍada and one of the principal interlocutors of this text and the other Perfection of Wisdom sūtras. For more detail, see also Twenty-Five Thousand, i.­78–i.­90. He is declared by the Buddha (in the canonical literature) to be foremost among the araṇavihārin (also araṇāvihārin and araṇyavihārin), which can be taken to mean either those “dwelling free of afflicted mental states” (as in the Tib. nyon mongs pa med par gnas pa/spyod pa, Mvy. 6366) or as those “dwelling in seclusion.” He was also described as “foremost among those worthy of donations” (dakṣineyānām agryaḥ, sbyin pa’i gnas nang na mchog tu gyur pa) and in Chinese sources as “foremost in teaching emptiness” (stong nyid ston pa’i mchog tu gyur pa).

Located in 2,516 passages in the translation:

  • i.­38
  • i.­76-78
  • 2.­631
  • 3.­1-4
  • 3.­6-69
  • 3.­105
  • 3.­113
  • 3.­122
  • 3.­124-656
  • 3.­659-736
  • 3.­744-752
  • 4.­1
  • 4.­20-23
  • 4.­32
  • 4.­36-40
  • 4.­46
  • 4.­52-54
  • 5.­1
  • 5.­448-449
  • 5.­466-467
  • 5.­481
  • 5.­483
  • 5.­489-491
  • 6.­1
  • 6.­102-103
  • 6.­119-120
  • 6.­155-156
  • 6.­159-162
  • 6.­165
  • 6.­167-174
  • 7.­1
  • 7.­5-105
  • 7.­119-125
  • 7.­127
  • 7.­129
  • 7.­131
  • 7.­133
  • 7.­135
  • 7.­137
  • 7.­139
  • 7.­141
  • 7.­143-149
  • 7.­151
  • 7.­153-175
  • 7.­180-184
  • 7.­186-187
  • 7.­189-342
  • 7.­344-348
  • 7.­357-361
  • 8.­1-74
  • 8.­76-81
  • 8.­85-90
  • 8.­92-93
  • 8.­95-101
  • 8.­106-110
  • 8.­113-124
  • 8.­134
  • 8.­144
  • 8.­267-268
  • 8.­273-294
  • 8.­303-305
  • 8.­314-316
  • 8.­324
  • 8.­326-339
  • 8.­341
  • 8.­343
  • 8.­377-385
  • 8.­402
  • 8.­406-407
  • 8.­569
  • 9.­1-2
  • 9.­6-20
  • 9.­23-32
  • 9.­35-36
  • 9.­39-41
  • 9.­43-45
  • 9.­48
  • 9.­50-51
  • 9.­61-62
  • 9.­66-70
  • 9.­72-73
  • 9.­75
  • 10.­1-15
  • 10.­26
  • 10.­52
  • 10.­130-135
  • 10.­137-138
  • 10.­140-141
  • 10.­143-252
  • 10.­258-270
  • 10.­282
  • 10.­286
  • 11.­1
  • 11.­5-130
  • 11.­132-180
  • 12.­1-4
  • 12.­6-8
  • 12.­14-15
  • 12.­19-24
  • 12.­393-394
  • 12.­403-404
  • 12.­414-415
  • 12.­425-426
  • 12.­436-437
  • 12.­447-448
  • 12.­458-459
  • 12.­469-470
  • 12.­480-481
  • 12.­491-492
  • 12.­502-503
  • 12.­513-514
  • 12.­524-525
  • 12.­535-536
  • 12.­546-547
  • 12.­557-558
  • 12.­584
  • 12.­614
  • 13.­1-2
  • 13.­10
  • 13.­122-134
  • 13.­147
  • 13.­159
  • 13.­177
  • 13.­186
  • 13.­200
  • 13.­210
  • 13.­220-222
  • 13.­226-235
  • 13.­248-249
  • 13.­262-267
  • 13.­277-280
  • 13.­295-298
  • 13.­319-320
  • 13.­324-325
  • 13.­327-328
  • 13.­344-347
  • 13.­349
  • 14.­2-3
  • 14.­75-78
  • 14.­80
  • 14.­96-98
  • 14.­227-241
  • 14.­249
  • 15.­1-4
  • 15.­13-16
  • 15.­121
  • 15.­123
  • 15.­125-126
  • 16.­1-3
  • 16.­5-9
  • 16.­18-36
  • 16.­50-51
  • 16.­71-74
  • 16.­83-86
  • 16.­100-104
  • 16.­170
  • 16.­172
  • 16.­231-240
  • 23.­468
  • 24.­1
  • 24.­3
  • 24.­5
  • 24.­10
  • 24.­13-14
  • 24.­16-17
  • 24.­21-22
  • 24.­26
  • 24.­31-32
  • 24.­39
  • 24.­47-57
  • 24.­72
  • 24.­74-78
  • 25.­140-141
  • 25.­143-144
  • 25.­157-171
  • 26.­3-7
  • 26.­24-151
  • 26.­165
  • 26.­170
  • 26.­274
  • 26.­288
  • 26.­302
  • 26.­316
  • 26.­330
  • 26.­344
  • 26.­358
  • 26.­372
  • 26.­386
  • 26.­400
  • 26.­414
  • 26.­428
  • 26.­442
  • 26.­456
  • 26.­470
  • 26.­484
  • 26.­498
  • 26.­512
  • 26.­526
  • 26.­532
  • 26.­856
  • 26.­862
  • 26.­868
  • 26.­874
  • 26.­880
  • 26.­886
  • 26.­892-893
  • 27.­237-451
  • 27.­453-663
  • 27.­668-669
  • 27.­672-679
  • 28.­1-4
  • 28.­107
  • 28.­122-124
  • 28.­139
  • 28.­155-156
  • 28.­161
  • 28.­163-164
  • 28.­166-173
  • 28.­277-281
  • 28.­383
  • 28.­385-397
  • 28.­401-405
  • 28.­411-413
  • n.­262
  • n.­412
  • n.­620
  • n.­667
g.­827

Sudarśana

Wylie:
  • shin tu mthong
Tibetan:
  • ཤིན་ཏུ་མཐོང་།
Sanskrit:
  • sudarśana

Fourth of the five Śuddhāvāsa realms, meaning “Extreme Insight.”

Located in 66 passages in the translation:

  • 1.­34
  • 2.­166-167
  • 2.­177
  • 2.­179
  • 2.­224
  • 2.­445-454
  • 2.­569-570
  • 2.­644
  • 2.­669
  • 16.­2-3
  • 16.­249
  • 16.­266
  • 16.­271
  • 18.­7
  • 18.­17
  • 19.­4-5
  • 20.­5
  • 21.­30
  • 21.­46-49
  • 21.­52
  • 23.­16
  • 23.­21
  • 23.­26
  • 23.­31
  • 23.­36
  • 23.­41
  • 23.­46
  • 23.­51
  • 23.­56
  • 23.­61
  • 23.­66
  • 23.­71
  • 23.­76
  • 23.­81
  • 23.­86
  • 23.­91
  • 23.­96
  • 23.­101
  • 23.­106
  • 23.­111
  • 23.­116
  • 23.­471
  • 24.­20
  • 24.­24
  • 28.­276
  • 28.­396-398
  • 28.­400
  • g.­828
g.­828

Śuddhāvāsa

Wylie:
  • gnas gtsang ma’i ris
  • gtsang ma’i gnas
  • gnas gtsang ma
  • gnas gtsang ma
Tibetan:
  • གནས་གཙང་མའི་རིས།
  • གཙང་མའི་གནས།
  • གནས་གཙང་མ།
  • གནས་གཙང་མ།
Sanskrit:
  • śuddhāvāsa

The god realms of the five Śuddhāvāsa realms at the pinnacle of the realm of form, extending from Avṛha, through Atapa, Sudṛśa, and Sudarśana to Akaniṣṭha.

Located in 21 passages in the translation:

  • 1.­23-25
  • 2.­517
  • 2.­669
  • 8.­72
  • 14.­1-2
  • 16.­264
  • 17.­15
  • 21.­46-48
  • 24.­69-70
  • 28.­277
  • n.­314
  • g.­72
  • g.­82
  • g.­827
  • g.­830
g.­830

Sudṛśa

Wylie:
  • gya nom snang ba
Tibetan:
  • གྱ་ནོམ་སྣང་བ།
Sanskrit:
  • sudṛśa

Third of the five Śuddhāvāsa realms, meaning “Attractive.”

Located in 66 passages in the translation:

  • 1.­34
  • 2.­166-167
  • 2.­177
  • 2.­179
  • 2.­224
  • 2.­445-454
  • 2.­569-570
  • 2.­644
  • 2.­669
  • 16.­2-3
  • 16.­249
  • 16.­266
  • 16.­271
  • 18.­7
  • 18.­17
  • 19.­4-5
  • 20.­5
  • 21.­30
  • 21.­46-49
  • 21.­52
  • 23.­16
  • 23.­21
  • 23.­26
  • 23.­31
  • 23.­36
  • 23.­41
  • 23.­46
  • 23.­51
  • 23.­56
  • 23.­61
  • 23.­66
  • 23.­71
  • 23.­76
  • 23.­81
  • 23.­86
  • 23.­91
  • 23.­96
  • 23.­101
  • 23.­106
  • 23.­111
  • 23.­116
  • 23.­471
  • 24.­20
  • 24.­24
  • 28.­276
  • 28.­396-398
  • 28.­400
  • g.­828
g.­831

suffering

Wylie:
  • sdug bsngal
Tibetan:
  • སྡུག་བསྔལ།
Sanskrit:
  • duḥkha

Definition from the 84000 Glossary of Terms:

The first of the four truths of the noble ones. The term “suffering” includes all essentially unsatisfactory experiences of life in cyclic existence, whether physical or mental. These comprise (1) the suffering of suffering, i.e., the physical sensations and mental experiences that are self-evident as suffering and toward which spontaneous feelings of aversion arise; (2) the suffering of change, i.e., all experiences that are normally recognized as pleasant and desirable, but which are nonetheless suffering in that persistent indulgence in these always results in changing attitudes of dissatisfaction and boredom; and (3) the suffering of the pervasive conditioning underlying the round of birth, aging, and death.

Located in 905 passages in the translation:

  • 2.­9-10
  • 2.­165
  • 2.­229
  • 2.­244
  • 2.­323-332
  • 3.­69-103
  • 3.­114
  • 3.­676
  • 3.­678
  • 3.­680
  • 3.­682
  • 3.­684
  • 3.­735
  • 3.­738
  • 3.­744
  • 4.­5
  • 4.­25
  • 4.­31
  • 5.­189
  • 5.­235-239
  • 6.­2-100
  • 6.­103-117
  • 6.­120-135
  • 6.­181
  • 7.­154
  • 7.­163
  • 7.­171
  • 7.­173-184
  • 7.­190
  • 7.­199
  • 7.­208
  • 7.­217
  • 7.­226
  • 7.­235
  • 7.­243-244
  • 7.­246
  • 7.­255
  • 7.­263-284
  • 7.­361-372
  • 8.­83
  • 8.­97
  • 8.­220
  • 8.­222-226
  • 8.­229
  • 8.­236
  • 8.­243
  • 8.­246
  • 8.­270
  • 8.­272
  • 8.­399
  • 8.­539
  • 8.­551
  • 8.­562
  • 9.­33
  • 9.­46
  • 9.­50
  • 9.­68
  • 9.­70
  • 11.­57
  • 11.­131
  • 12.­7
  • 12.­412-423
  • 13.­18-121
  • 13.­221
  • 14.­4-56
  • 14.­68
  • 14.­99-205
  • 14.­216
  • 17.­9
  • 17.­11
  • 18.­61
  • 22.­39
  • 22.­49
  • 22.­72
  • 23.­148-253
  • 24.­5
  • 24.­35
  • 26.­12
  • 26.­14
  • 26.­20
  • 26.­22-24
  • 26.­26
  • 28.­4-106
  • 28.­281-382
  • n.­134
  • n.­139
  • n.­379
  • n.­500
  • n.­506
  • n.­587
  • n.­817
  • g.­174
  • g.­176
  • g.­211
  • g.­221
  • g.­338
  • g.­346
  • g.­351
  • g.­389
  • g.­863
g.­833

support for miraculous ability

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

See “four supports for miraculous ability.”

Located in 375 passages in the translation:

  • 2.­4
  • 2.­254
  • 2.­271
  • 2.­296
  • 2.­310
  • 2.­320
  • 2.­330
  • 2.­340
  • 2.­350
  • 2.­360
  • 2.­369
  • 2.­380
  • 2.­391
  • 2.­403
  • 2.­414
  • 2.­425
  • 2.­434
  • 2.­441-442
  • 2.­560
  • 3.­105
  • 3.­118
  • 4.­34
  • 4.­45
  • 4.­51
  • 5.­112
  • 5.­188
  • 5.­209
  • 5.­364
  • 5.­410
  • 5.­421
  • 5.­438
  • 5.­442
  • 5.­444-445
  • 5.­459
  • 5.­477
  • 5.­482
  • 5.­485-486
  • 5.­488
  • 5.­499
  • 6.­81
  • 6.­113
  • 6.­133
  • 6.­149
  • 6.­174-176
  • 6.­184
  • 6.­200
  • 6.­203
  • 6.­206-208
  • 6.­212
  • 6.­217
  • 7.­3
  • 7.­84
  • 7.­116
  • 7.­186
  • 7.­265
  • 7.­341
  • 7.­359
  • 7.­371
  • 8.­16
  • 8.­29
  • 8.­46
  • 8.­59
  • 8.­108
  • 8.­112-115
  • 8.­120-121
  • 8.­130
  • 8.­140
  • 8.­150
  • 8.­160
  • 8.­261
  • 8.­268
  • 8.­322
  • 8.­336
  • 8.­360-361
  • 8.­373-374
  • 10.­131
  • 10.­161-163
  • 10.­220-222
  • 10.­255
  • 10.­262
  • 11.­23
  • 11.­95-96
  • 11.­121
  • 11.­156
  • 12.­7
  • 12.­11
  • 12.­104
  • 12.­212
  • 12.­243
  • 12.­277-281
  • 12.­353
  • 12.­389
  • 12.­400
  • 12.­410
  • 12.­421
  • 12.­432
  • 12.­443
  • 12.­454
  • 12.­465
  • 12.­476
  • 12.­487
  • 12.­498
  • 12.­509
  • 12.­520
  • 12.­531
  • 12.­542
  • 12.­553
  • 12.­568
  • 12.­581
  • 12.­594
  • 12.­596
  • 12.­609
  • 12.­624
  • 12.­627
  • 12.­638
  • 12.­651
  • 12.­660
  • 13.­8
  • 13.­14
  • 13.­98
  • 13.­132
  • 13.­144
  • 13.­157
  • 13.­165
  • 13.­175
  • 13.­183
  • 13.­196
  • 13.­206
  • 13.­216
  • 13.­220
  • 13.­245
  • 13.­259
  • 13.­273
  • 13.­290
  • 13.­294
  • 13.­340
  • 14.­91
  • 14.­97-98
  • 14.­178
  • 14.­210
  • 14.­223
  • 14.­228-229
  • 14.­247-248
  • 15.­10
  • 15.­90
  • 15.­124
  • 16.­15
  • 16.­31
  • 16.­47
  • 16.­50
  • 16.­56
  • 16.­63
  • 16.­66-73
  • 16.­80
  • 16.­96
  • 16.­116
  • 16.­130
  • 16.­140
  • 16.­154
  • 16.­167
  • 16.­184
  • 16.­198
  • 16.­212
  • 16.­226
  • 16.­229
  • 16.­241-242
  • 16.­244-246
  • 16.­248
  • 16.­256
  • 17.­2-3
  • 17.­13
  • 17.­18
  • 17.­71
  • 17.­96
  • 17.­102
  • 18.­5
  • 18.­24
  • 18.­40
  • 18.­43
  • 18.­61
  • 19.­2
  • 19.­4
  • 19.­6
  • 19.­12-13
  • 19.­15
  • 19.­19
  • 21.­1
  • 21.­12-13
  • 21.­20
  • 21.­25
  • 21.­44
  • 21.­57
  • 22.­4-5
  • 22.­17
  • 22.­42
  • 22.­61
  • 23.­16
  • 23.­21
  • 23.­26
  • 23.­31
  • 23.­36
  • 23.­41
  • 23.­46
  • 23.­51
  • 23.­56
  • 23.­61
  • 23.­66
  • 23.­71
  • 23.­76
  • 23.­81
  • 23.­86
  • 23.­91
  • 23.­96
  • 23.­101
  • 23.­106
  • 23.­111
  • 23.­116
  • 23.­120
  • 23.­227
  • 23.­340
  • 23.­466-467
  • 23.­469-471
  • 24.­2
  • 24.­6-7
  • 24.­10
  • 24.­12
  • 24.­15
  • 24.­17
  • 24.­26-27
  • 24.­40
  • 24.­42
  • 24.­44-45
  • 24.­70
  • 24.­75
  • 25.­17
  • 25.­26
  • 25.­107
  • 25.­167
  • 25.­171-175
  • 25.­177-184
  • 25.­195
  • 25.­210
  • 25.­226
  • 25.­241
  • 25.­256
  • 25.­261-270
  • 26.­4
  • 26.­42
  • 26.­125
  • 26.­150
  • 26.­161
  • 26.­244
  • 26.­284
  • 26.­298
  • 26.­312
  • 26.­326
  • 26.­340
  • 26.­354
  • 26.­368
  • 26.­382
  • 26.­396
  • 26.­410
  • 26.­424
  • 26.­438
  • 26.­452
  • 26.­466
  • 26.­480
  • 26.­494
  • 26.­508
  • 26.­522
  • 26.­529
  • 26.­688-693
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­185-186
  • 27.­395-396
  • 27.­611-612
  • 27.­663
  • 27.­665
  • 27.­669-671
  • 27.­679
  • 28.­2
  • 28.­83
  • 28.­117
  • 28.­134
  • 28.­149
  • 28.­156
  • 28.­252
  • 28.­360
  • 28.­384
  • 28.­386-388
  • 28.­399
  • 28.­407
  • 28.­415
g.­835

supreme performance

Wylie:
  • spyod pa dam pa
Tibetan:
  • སྤྱོད་པ་དམ་པ།
Sanskrit:
  • —

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­522
  • 11.­6
g.­836

surpassing all phenomena

Wylie:
  • chos thams cad las shin tu ’phags pa
Tibetan:
  • ཆོས་ཐམས་ཅད་ལས་ཤིན་ཏུ་འཕགས་པ།
Sanskrit:
  • sarva­dharmodgata

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­413
  • 11.­6
g.­837

surveying the crown pinnacle

Wylie:
  • spyi gtsug rnam par lta ba
Tibetan:
  • སྤྱི་གཙུག་རྣམ་པར་ལྟ་བ།
Sanskrit:
  • avalokita­mūrdha

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­415
  • 11.­6
g.­846

Suyāma

Wylie:
  • rab mtshe ma
Tibetan:
  • རབ་མཚེ་མ།
Sanskrit:
  • suyāma

Name of the god presiding over the Yāma realm.

Located in 2 passages in the translation:

  • 14.­1
  • 24.­61
g.­849

tactile consciousness

Wylie:
  • lus kyi rnam par shes pa
Tibetan:
  • ལུས་ཀྱི་རྣམ་པར་ཤེས་པ།
Sanskrit:
  • —

Located in 334 passages in the translation:

  • 2.­264
  • 2.­304
  • 2.­314
  • 2.­324
  • 2.­334
  • 2.­344
  • 2.­354
  • 2.­363
  • 2.­374
  • 2.­385
  • 2.­397
  • 2.­408
  • 2.­419
  • 3.­96
  • 3.­98
  • 3.­114
  • 4.­3
  • 4.­34
  • 5.­25
  • 5.­188
  • 5.­190
  • 5.­195
  • 5.­299
  • 5.­403
  • 5.­416
  • 5.­431
  • 5.­442
  • 5.­445
  • 5.­453
  • 5.­470
  • 5.­481
  • 5.­483
  • 5.­486-487
  • 5.­493
  • 6.­23
  • 6.­106
  • 6.­178
  • 6.­193
  • 6.­204
  • 6.­206
  • 7.­26
  • 7.­109
  • 7.­186
  • 7.­216-224
  • 7.­309
  • 7.­349
  • 7.­364
  • 8.­9
  • 8.­22
  • 8.­39
  • 8.­52
  • 8.­113-115
  • 8.­120-121
  • 8.­125
  • 8.­135
  • 8.­145
  • 8.­155
  • 8.­256
  • 8.­317
  • 8.­329
  • 8.­398
  • 10.­143-145
  • 10.­202-204
  • 11.­16
  • 11.­81-82
  • 11.­114
  • 12.­7
  • 12.­46
  • 12.­154
  • 12.­236
  • 12.­253
  • 12.­322
  • 12.­382
  • 12.­395
  • 12.­405
  • 12.­416
  • 12.­427
  • 12.­438
  • 12.­449
  • 12.­460
  • 12.­471
  • 12.­482
  • 12.­493
  • 12.­504
  • 12.­515
  • 12.­526
  • 12.­537
  • 12.­548
  • 12.­561
  • 12.­574
  • 12.­587
  • 12.­596
  • 12.­602
  • 12.­617
  • 12.­626
  • 12.­631
  • 12.­644
  • 12.­655
  • 13.­3
  • 13.­40
  • 13.­125
  • 13.­137
  • 13.­150
  • 13.­160
  • 13.­170
  • 13.­189
  • 13.­201
  • 13.­211
  • 13.­220
  • 13.­238
  • 13.­252
  • 13.­268
  • 13.­283
  • 13.­294
  • 13.­333
  • 14.­25
  • 14.­84
  • 14.­97-98
  • 14.­120
  • 14.­228-229
  • 14.­242
  • 14.­248
  • 15.­5
  • 15.­39-45
  • 15.­124
  • 16.­10
  • 16.­24
  • 16.­40
  • 16.­50-51
  • 16.­58
  • 16.­66-67
  • 16.­69-73
  • 16.­75
  • 16.­89
  • 16.­109
  • 16.­123
  • 16.­135
  • 16.­147
  • 16.­160
  • 16.­177
  • 16.­191
  • 16.­205
  • 16.­219
  • 16.­229
  • 16.­241-242
  • 16.­248
  • 16.­251
  • 18.­5
  • 21.­12-13
  • 21.­15
  • 22.­61
  • 22.­66
  • 23.­169
  • 23.­282
  • 24.­40
  • 24.­42
  • 25.­12
  • 25.­21
  • 25.­50
  • 25.­143
  • 25.­147
  • 25.­160
  • 25.­171-175
  • 25.­177-184
  • 25.­188
  • 25.­203
  • 25.­219
  • 25.­234
  • 25.­249
  • 25.­261-270
  • 26.­35
  • 26.­67
  • 26.­150
  • 26.­154
  • 26.­186
  • 26.­277
  • 26.­291
  • 26.­305
  • 26.­319
  • 26.­333
  • 26.­347
  • 26.­361
  • 26.­375
  • 26.­389
  • 26.­403
  • 26.­417
  • 26.­431
  • 26.­445
  • 26.­459
  • 26.­473
  • 26.­487
  • 26.­501
  • 26.­515
  • 26.­535
  • 26.­541
  • 26.­547
  • 26.­553
  • 26.­559
  • 26.­565
  • 26.­571
  • 26.­577
  • 26.­583
  • 26.­589
  • 26.­595
  • 26.­601
  • 26.­607
  • 26.­613
  • 26.­619
  • 26.­625
  • 26.­631
  • 26.­637
  • 26.­643
  • 26.­649
  • 26.­655
  • 26.­661
  • 26.­667
  • 26.­673
  • 26.­679
  • 26.­685
  • 26.­691
  • 26.­697
  • 26.­703
  • 26.­709
  • 26.­715
  • 26.­721
  • 26.­727
  • 26.­733
  • 26.­739
  • 26.­745
  • 26.­751
  • 26.­757
  • 26.­763
  • 26.­769
  • 26.­775
  • 26.­781
  • 26.­787
  • 26.­793
  • 26.­799
  • 26.­805
  • 26.­811
  • 26.­817
  • 26.­823
  • 26.­829
  • 26.­835
  • 26.­841
  • 26.­847
  • 26.­853
  • 26.­859
  • 26.­865
  • 26.­871
  • 26.­877
  • 26.­883
  • 26.­889
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­69-70
  • 27.­279-280
  • 27.­495-496
  • 27.­663
  • 27.­670
  • 27.­679
  • 28.­2
  • 28.­25
  • 28.­110
  • 28.­127
  • 28.­142
  • 28.­156
  • 28.­194
  • 28.­302
  • 28.­384
  • 28.­386-388
  • g.­139
g.­850

taintless light

Wylie:
  • ’od dri ma med pa
Tibetan:
  • འོད་དྲི་མ་མེད་པ།
Sanskrit:
  • vimalaprabha

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­545
  • 11.­6
g.­851

taintless light of the full moon

Wylie:
  • zla ba dri ma myed par rgyas pa’i ’od
  • zla ba dri ma med pa rgyas pa’i ’od
Tibetan:
  • ཟླ་བ་དྲི་མ་མྱེད་པར་རྒྱས་པའི་འོད།
  • ཟླ་བ་དྲི་མ་མེད་པ་རྒྱས་པའི་འོད།
Sanskrit:
  • paripūrṇa­vimala­candra­prabha

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­547
  • 11.­6
g.­852

tales of past lives

Wylie:
  • skyes pa’i rabs
Tibetan:
  • སྐྱེས་པའི་རབས།
Sanskrit:
  • jātaka

Eighth of the twelve branches of the scriptures.

Located in 6 passages in the translation:

  • 2.­121
  • 7.­346
  • 10.­23
  • 22.­23-24
  • g.­902
g.­853

taming the four māras

Wylie:
  • bdud bzhi ’dul ba
Tibetan:
  • བདུད་བཞི་འདུལ་བ།
Sanskrit:
  • —

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­452
  • 11.­6
g.­854

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 447 passages in the translation:

  • 1.­8-9
  • 1.­12-21
  • 1.­25
  • 1.­27-35
  • 1.­37-127
  • 2.­14
  • 2.­27
  • 2.­121
  • 2.­163
  • 2.­176
  • 2.­198
  • 2.­211
  • 2.­224
  • 2.­298
  • 2.­456
  • 2.­479
  • 2.­491
  • 2.­495
  • 2.­518-528
  • 2.­555-556
  • 2.­589
  • 2.­591-592
  • 2.­624-625
  • 2.­628
  • 2.­630
  • 2.­644
  • 2.­648
  • 2.­650
  • 2.­652
  • 2.­654
  • 2.­656
  • 2.­658
  • 2.­660
  • 2.­662
  • 2.­664
  • 2.­666-670
  • 2.­672-673
  • 3.­3
  • 3.­67
  • 5.­175-186
  • 5.­189
  • 6.­165
  • 6.­167
  • 7.­280
  • 7.­344
  • 8.­4
  • 8.­19-31
  • 8.­65
  • 8.­73
  • 8.­270-272
  • 8.­397
  • 8.­406
  • 9.­35
  • 9.­39
  • 9.­68
  • 10.­13
  • 10.­21
  • 10.­23
  • 10.­130
  • 10.­152-154
  • 10.­172-175
  • 10.­211-213
  • 10.­232-234
  • 10.­257
  • 10.­265
  • 11.­27
  • 11.­33-37
  • 11.­178
  • 11.­180
  • 12.­1
  • 12.­7
  • 12.­247
  • 12.­315
  • 12.­391
  • 13.­221
  • 13.­225
  • 13.­325
  • 13.­344
  • 13.­347
  • 14.­1
  • 14.­78
  • 14.­211
  • 14.­225
  • 14.­227-229
  • 14.­232
  • 14.­234
  • 14.­238
  • 14.­249
  • 15.­127
  • 16.­17
  • 16.­102-132
  • 16.­142
  • 16.­237
  • 16.­240-241
  • 16.­243-247
  • 16.­268
  • 16.­273
  • 16.­276
  • 18.­6
  • 18.­8-13
  • 18.­15-17
  • 18.­39-41
  • 18.­46
  • 18.­48
  • 18.­50
  • 18.­52
  • 18.­54
  • 18.­56
  • 18.­58-60
  • 19.­2
  • 19.­8
  • 19.­11
  • 19.­13-14
  • 20.­7
  • 20.­10-11
  • 20.­16
  • 21.­28
  • 21.­31
  • 21.­33
  • 21.­57
  • 21.­60-61
  • 21.­67
  • 22.­1-3
  • 22.­13-14
  • 22.­18
  • 22.­20-25
  • 22.­28-30
  • 22.­40-49
  • 22.­51-53
  • 22.­56-57
  • 22.­70-72
  • 22.­74
  • 22.­76
  • 22.­78
  • 23.­11
  • 23.­16
  • 23.­21
  • 23.­26
  • 23.­31
  • 23.­36
  • 23.­41
  • 23.­46
  • 23.­51
  • 23.­56
  • 23.­61
  • 23.­66
  • 23.­71
  • 23.­76
  • 23.­81
  • 23.­86
  • 23.­91
  • 23.­96
  • 23.­101
  • 23.­106
  • 23.­111
  • 23.­116
  • 23.­128-137
  • 23.­257
  • 23.­259
  • 24.­3
  • 24.­20
  • 24.­27
  • 24.­34
  • 24.­37
  • 24.­39
  • 24.­70
  • 24.­73
  • 24.­75
  • 24.­77
  • 25.­4
  • 26.­1-2
  • 26.­16
  • 26.­24
  • 26.­26
  • 26.­783
  • 27.­673-674
  • 28.­122-123
  • 28.­155
  • 28.­159-160
  • 28.­168
  • 28.­279
  • 28.­400
  • 28.­409
  • n.­70
  • n.­119
  • n.­156
  • n.­282
  • n.­507
  • n.­515
  • n.­667
  • n.­708
  • n.­722
  • g.­338
  • g.­858
  • g.­994
g.­855

ten directions

Wylie:
  • phyogs bcu
Tibetan:
  • ཕྱོགས་བཅུ།
Sanskrit:
  • daśadik

The four cardinal directions along with the four intermediate directions, the zenith, and the nadir.

Located in 57 passages in the translation:

  • 1.­24
  • 2.­70
  • 2.­119
  • 2.­162
  • 2.­594
  • 2.­609
  • 2.­667-668
  • 6.­165
  • 7.­357
  • 8.­221-226
  • 8.­228
  • 8.­274
  • 9.­47
  • 10.­35
  • 11.­179
  • 13.­325
  • 13.­348
  • 17.­16
  • 18.­8
  • 19.­8
  • 19.­11
  • 20.­10-11
  • 21.­43
  • 21.­47
  • 21.­49
  • 21.­52
  • 21.­67
  • 22.­13
  • 22.­24-25
  • 22.­48
  • 22.­52
  • 22.­56-57
  • 23.­37
  • 23.­378
  • 23.­390
  • 23.­402
  • 23.­414
  • 23.­426
  • 23.­438
  • 23.­450
  • 23.­457
  • 23.­463
  • 24.­5
  • 24.­70
  • 26.­2
  • 26.­14
  • 28.­159
  • n.­223
g.­856

ten levels

Wylie:
  • sa bcu
Tibetan:
  • ས་བཅུ།
Sanskrit:
  • daśabhūmi

There are two sets of ten levels mentioned in the Prajñā­pāramitā literature. One is the same as that found in many other scriptures such as the Ten Bhūmis (Toh 44-31) of the Buddhāvataṃsaka. These are (1) Perfect Joy (pramuditā), (2) Stainless (vimalā), (3) Shining (prabhākarī), (4) Brilliance (arciṣmatī), (5) Difficult to Conquer (sudurjayā), (6) Manifested (abhimukhī), (7) Gone Far (dūraṃgamā), (8) Unwavering (acalā), (9) Perfect Understanding (sādhumatī), and (10) Cloud of Dharma (dharmameghā).

The other set of ten levels comprise (1) the level of bright insight or level of ordinary people, (2) the level of the spiritual family, (3) the eighth level, (4) the level of insight, (5) the level of attenuated refinement, (6) the level of no attachment, (7) the level of spiritual achievement (of śrāvakas/arhats), (8) the level of the pratyekabuddhas, (9) the level of the bodhisattvas, and (10) the actual level of the buddhas. (See also Twenty-Five Thousand, n.­316).

Located in 15 passages in the translation:

  • 2.­14
  • 10.­131
  • n.­93
  • g.­216
  • g.­468
  • g.­469
  • g.­470
  • g.­471
  • g.­472
  • g.­473
  • g.­474
  • g.­475
  • g.­476
  • g.­477
  • g.­478
g.­859

ten nonvirtuous actions

Wylie:
  • mi dge ba bcu’i las
Tibetan:
  • མི་དགེ་བ་བཅུའི་ལས།
Sanskrit:
  • daśākuśala­karman

Killing of living creatures, stealing, sexual misconduct, lying, slander, verbal abuse, irresponsible chatter, covetousness, malice, and wrong views. See also “nonvirtuous phenomena.”

Located in 20 passages in the translation:

  • 4.­9
  • 8.­78
  • 10.­6
  • 10.­57
  • n.­555
  • g.­156
  • g.­304
  • g.­388
  • g.­422
  • g.­435
  • g.­494
  • g.­510
  • g.­591
  • g.­623
  • g.­780
  • g.­797
  • g.­818
  • g.­864
  • g.­940
  • g.­990
g.­860

ten powers

Wylie:
  • stobs bcu
Tibetan:
  • སྟོབས་བཅུ།
Sanskrit:
  • daśabala

The ten powers of the tathāgatas. In this text, they are listed at 9.­51–9.­60.

Located in 9 passages in the translation:

  • 7.­280
  • 10.­112
  • 15.­127
  • 18.­39
  • 19.­14
  • 25.­1
  • n.­507
  • n.­793
  • g.­861
g.­861

ten powers of the tathāgatas

Wylie:
  • de bzhin gshegs pa’i stobs bcu
Tibetan:
  • དེ་བཞིན་གཤེགས་པའི་སྟོབས་བཅུ།
Sanskrit:
  • daśa­tathāgata­bala

See the ten powers listed at 9.­51–9.­60.

Located in 268 passages in the translation:

  • 2.­14
  • 2.­215-218
  • 2.­223
  • 2.­225
  • 2.­254
  • 2.­274
  • 2.­298
  • 2.­311
  • 2.­321
  • 2.­331
  • 2.­341
  • 2.­351
  • 2.­361
  • 2.­370
  • 2.­404
  • 2.­415
  • 2.­426
  • 2.­436
  • 2.­476
  • 2.­500
  • 2.­506
  • 2.­508
  • 2.­552
  • 2.­562
  • 2.­595
  • 3.­111
  • 3.­119
  • 4.­15
  • 4.­34
  • 4.­45
  • 4.­51
  • 5.­142
  • 5.­221
  • 5.­379
  • 5.­412
  • 5.­421
  • 5.­438
  • 5.­442-443
  • 5.­445
  • 5.­477
  • 5.­486
  • 5.­488
  • 5.­501
  • 6.­96
  • 6.­117
  • 6.­151
  • 6.­202
  • 6.­204
  • 6.­206-208
  • 6.­212
  • 6.­219
  • 7.­4
  • 7.­280
  • 8.­31
  • 8.­84
  • 8.­86-87
  • 8.­90
  • 8.­108
  • 8.­173
  • 8.­254
  • 8.­263
  • 8.­278-280
  • 8.­308
  • 8.­312
  • 8.­314-315
  • 8.­323
  • 8.­337
  • 8.­561
  • 9.­51
  • 10.­130-131
  • 10.­170-171
  • 10.­226-228
  • 11.­8
  • 11.­122
  • 11.­171
  • 12.­5
  • 12.­7
  • 12.­13
  • 12.­368
  • 12.­390
  • 12.­401
  • 12.­411
  • 12.­422
  • 12.­433
  • 12.­444
  • 12.­455
  • 12.­466
  • 12.­477
  • 12.­488
  • 12.­499
  • 12.­510
  • 12.­521
  • 12.­532
  • 12.­543
  • 12.­554
  • 12.­569
  • 12.­582
  • 12.­595-596
  • 12.­610
  • 12.­625
  • 12.­627
  • 12.­661
  • 13.­184
  • 13.­217
  • 13.­220
  • 13.­323
  • 14.­71
  • 14.­214
  • 15.­105
  • 15.­121
  • 15.­123
  • 15.­125
  • 15.­128-144
  • 16.­15
  • 16.­32
  • 16.­48
  • 16.­50
  • 16.­57
  • 16.­265
  • 16.­270
  • 17.­1
  • 17.­7
  • 17.­79
  • 17.­98
  • 18.­17
  • 18.­40
  • 18.­61
  • 21.­1-2
  • 21.­12-13
  • 21.­24-27
  • 21.­44
  • 21.­57-58
  • 22.­29
  • 22.­43
  • 22.­50
  • 22.­54
  • 22.­66
  • 23.­3
  • 23.­14
  • 23.­19
  • 23.­24
  • 23.­29
  • 23.­34
  • 23.­39
  • 23.­44
  • 23.­49
  • 23.­54
  • 23.­59
  • 23.­64
  • 23.­69
  • 23.­74
  • 23.­79
  • 23.­84
  • 23.­89
  • 23.­94
  • 23.­99
  • 23.­104
  • 23.­109
  • 23.­114
  • 23.­467
  • 23.­471
  • 24.­6-7
  • 24.­10
  • 24.­12
  • 24.­15
  • 24.­17-18
  • 24.­26-27
  • 24.­36
  • 24.­38
  • 24.­40
  • 24.­42
  • 24.­44-45
  • 24.­70
  • 24.­75
  • 25.­4
  • 25.­27
  • 25.­143
  • 25.­155
  • 25.­171-175
  • 25.­177-184
  • 25.­197
  • 25.­213
  • 25.­228
  • 26.­26
  • 26.­163
  • 26.­530
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­679
  • 28.­98
  • 28.­120
  • 28.­137
  • 28.­152
  • 28.­156
  • 28.­267
  • 28.­375
  • 28.­399
  • g.­164
  • g.­165
  • g.­166
  • g.­167
  • g.­168
  • g.­169
  • g.­170
  • g.­439
  • g.­672
  • g.­673
  • g.­715
  • g.­834
  • g.­860
  • g.­887
  • g.­911
g.­864

ten virtuous actions

Wylie:
  • dge ba bcu’i las
Tibetan:
  • དགེ་བ་བཅུའི་ལས།
Sanskrit:
  • daśakuśala­karman

These are the opposite of the ten nonvirtuous actions, i.e., refraining from engaging in the ten nonvirtuous actions and (in some contexts) doing the opposite.

Located in 13 passages in the translation:

  • 2.­547
  • 16.­265
  • 16.­270
  • 23.­1
  • 23.­4
  • 23.­12
  • 23.­17
  • 23.­22
  • 23.­27
  • 23.­32
  • 23.­37
  • 24.­48
  • g.­555
g.­869

thirty-seven factors conducive to enlightenment

Wylie:
  • byang chub kyi phyogs kyi chos sum cu rtsa bdun
Tibetan:
  • བྱང་ཆུབ་ཀྱི་ཕྱོགས་ཀྱི་ཆོས་སུམ་ཅུ་རྩ་བདུན།
Sanskrit:
  • sapta­triṃśa­bodhi­pakṣa­dharma

The thirty-seven factors conducive to enlightenment comprise the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path.

Located in 11 passages in the translation:

  • 2.­508
  • 8.­399
  • 18.­21-23
  • 18.­26-28
  • 21.­2
  • 21.­24
  • g.­290
g.­870

thirty-two major marks of a great person

Wylie:
  • mi chen po’i mtshan sum cu rtsa gnyis
Tibetan:
  • མི་ཆེན་པོའི་མཚན་སུམ་ཅུ་རྩ་གཉིས།
Sanskrit:
  • dvātriṃśanmahā­puruṣa­lakṣaṇa

These are the major physical marks that identify the buddha form body and which also portend the advent of a wheel-turning emperor. As well as being listed in this and other Prajñā­pāramitā sūtras (see chapter 63 here in the One Hundred Thousand; the Twenty-Five Thousand, 62.­76; the Eighteen Thousand, 73.­89; and the Ten Thousand, 2.­15), they are also found detailed in the Play in Full (Lalitavistara), 7.­98–7.­103 and 26.­147–26.­175; Mahāyānopadeśa; Ratna­gotra­vibhāgottara­tantra­śāstra, 3.17–25; Mahāvastu; and in the Pali Lakkhaṇasutta.

Located in 10 passages in the translation:

  • 2.­24
  • 2.­531
  • 11.­33
  • 14.­215
  • 14.­218
  • 19.­20
  • 21.­57
  • 22.­29
  • g.­217
  • g.­509
g.­871

thorough investigation

Wylie:
  • kun tu rtog pa
Tibetan:
  • ཀུན་ཏུ་རྟོག་པ།
Sanskrit:
  • —

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­566
  • 11.­6
g.­872

thoroughbred

Wylie:
  • cang shes pa
Tibetan:
  • ཅང་ཤེས་པ།
Sanskrit:
  • ājāneya

Meaning “thoroughbred horse,” the term is used here and in the introductory narratives of many sūtras as a metaphor for nobility.

Located in 1 passage in the translation:

  • 1.­1
g.­876

thousandfold world system

Wylie:
  • stong gi ’jig rten gyi khams
Tibetan:
  • སྟོང་གི་འཇིག་རྟེན་གྱི་ཁམས།
Sanskrit:
  • sāhasra­loka­dhātu

A universe comprising one thousand world systems, each with its four continents, Mount Sumeru etc., according to traditional Indian cosmology.

Located in 9 passages in the translation:

  • 1.­35
  • 18.­52
  • 18.­54
  • 22.­48
  • 23.­52
  • 23.­57
  • 23.­117
  • n.­231
  • g.­536
g.­878

three fetters

Wylie:
  • kun tu sbyor ba gsum
Tibetan:
  • ཀུན་ཏུ་སྦྱོར་བ་གསུམ།
Sanskrit:
  • trisaṃyojana

The three fetters comprise false views about perishable composite (i.e., views of the self), doubt, and a sense of moral and ascetic supremacy.

Located in 14 passages in the translation:

  • 2.­575
  • 2.­579
  • 2.­583
  • 13.­221
  • 18.­21-22
  • 18.­25-28
  • g.­206
  • g.­303
  • g.­307
  • g.­752
g.­879

three gateways to liberation

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

These are (1) emptiness as a gateway to liberation, (2) signlessness as a gateway to liberation, and (3) wishlessness as a gateway to liberation. Among them, emptiness is characterized as the absence of inherent existence, signlessness as the absence of distinguishing marks, and wishlessness as the absence of hopes and fears.

Located in 20 passages in the translation:

  • 2.­506
  • 9.­31
  • 16.­265
  • 16.­270
  • 17.­7
  • 18.­21-22
  • 18.­25-28
  • 28.­399
  • n.­187
  • g.­224
  • g.­363
  • g.­783
  • g.­784
  • g.­834
  • g.­975
  • g.­976
g.­884

three realms

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

Definition from the 84000 Glossary of Terms:

The three realms that contain all the various kinds of existence in saṃsāra: the desire realm, the form realm, and the formless realm.

Located in 56 passages in the translation:

  • 8.­117
  • 8.­120
  • 8.­122-143
  • 10.­8
  • 10.­75-78
  • 10.­87
  • 10.­100
  • 10.­132
  • 10.­135
  • 10.­138
  • 10.­141
  • 10.­144
  • 10.­147
  • 10.­150
  • 10.­153
  • 10.­156
  • 10.­159
  • 10.­162
  • 10.­165
  • 10.­168
  • 10.­171
  • 10.­174
  • 10.­177
  • 10.­180
  • 10.­183
  • 10.­185
  • 25.­1
  • n.­129
  • n.­136
  • n.­498
  • n.­572
  • g.­143
g.­886

three vehicles

Wylie:
  • theg pa gsum
Tibetan:
  • ཐེག་པ་གསུམ།
Sanskrit:
  • triyāna

The śrāvaka vehicle, the pratyekabuddha vehicle, and the bodhisattva vehicle.

Located in 18 passages in the translation:

  • 2.­531
  • 4.­54
  • 8.­96
  • 8.­375
  • 10.­30
  • 10.­127
  • 15.­121
  • 15.­123
  • 15.­125-126
  • 16.­241-243
  • 17.­1
  • 17.­9
  • 22.­31
  • 22.­58
  • n.­626
g.­888

tīrthika

Wylie:
  • mu stegs can
Tibetan:
  • མུ་སྟེགས་ཅན།
Sanskrit:
  • tīrthika

Definition from the 84000 Glossary of Terms:

Those of other religious or philosophical orders, contemporary with the early Buddhist order, including Jains, Jaṭilas, Ājīvikas, and Cārvākas. Tīrthika (“forder”) literally translates as “one belonging to or associated with (possessive suffix –ika) stairs for landing or for descent into a river,” or “a bathing place,” or “a place of pilgrimage on the banks of sacred streams” (Monier-Williams). The term may have originally referred to temple priests at river crossings or fords where travelers propitiated a deity before crossing. The Sanskrit term seems to have undergone metonymic transfer in referring to those able to ford the turbulent river of saṃsāra (as in the Jain tīrthaṅkaras, “ford makers”), and it came to be used in Buddhist sources to refer to teachers of rival religious traditions. The Sanskrit term is closely rendered by the Tibetan mu stegs pa: “those on the steps (stegs pa) at the edge (mu).”

Located in 7 passages in the translation:

  • 17.­5
  • 17.­9
  • 20.­1-4
  • n.­690
g.­889

tolerance

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.”

Located in 43 passages in the translation:

  • 1.­2
  • 2.­14
  • 2.­19
  • 2.­21
  • 2.­77
  • 2.­618-619
  • 2.­636
  • 2.­645
  • 8.­168
  • 8.­193
  • 8.­204
  • 8.­252
  • 8.­281
  • 10.­3
  • 10.­9
  • 10.­29
  • 10.­43
  • 10.­93
  • 13.­306-308
  • 14.­245
  • 15.­135
  • 17.­89-90
  • 17.­101
  • 18.­24
  • 21.­5
  • 21.­9-11
  • 22.­65-66
  • 23.­139
  • 23.­142
  • 24.­70
  • 24.­77
  • 26.­7
  • 27.­667
  • g.­792
  • g.­863
  • g.­905
g.­890

total illumination

Wylie:
  • kun tu snang ba
  • kun nas snang ba
Tibetan:
  • ཀུན་ཏུ་སྣང་བ།
  • ཀུན་ནས་སྣང་བ།
Sanskrit:
  • samantāvabhāsa

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­456
  • 11.­6
g.­891

total illumination

Wylie:
  • kun tu snang ba
Tibetan:
  • ཀུན་ཏུ་སྣང་བ།
Sanskrit:
  • samantāvaloka

A meditative stability. See also n.­467.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­479
  • 11.­6
g.­892

transcendence of the range

Wylie:
  • yul las rgal ba
Tibetan:
  • ཡུལ་ལས་རྒལ་བ།
Sanskrit:
  • viṣamaśānti

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­505
  • 11.­6
g.­894

transcending all phenomena

Wylie:
  • chos thams cad las ’da’ ba
Tibetan:
  • ཆོས་ཐམས་ཅད་ལས་འདའ་བ།
Sanskrit:
  • praticcheda­kara

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­514
  • 11.­6
g.­895

Trayastriṃśa

Wylie:
  • sum cu rtsa gsum
Tibetan:
  • སུམ་ཅུ་རྩ་གསུམ།
Sanskrit:
  • trayastriṃśa

Second god realm of desire, abode of the thirty-three gods.

Located in 90 passages in the translation:

  • 1.­11-21
  • 1.­25
  • 1.­29
  • 2.­71
  • 2.­166-167
  • 2.­176
  • 2.­179
  • 2.­224
  • 2.­445-454
  • 2.­489
  • 2.­569-570
  • 2.­589
  • 2.­644
  • 2.­669
  • 8.­67
  • 14.­1-2
  • 16.­2-3
  • 16.­249
  • 16.­262
  • 16.­264
  • 16.­266
  • 16.­271
  • 18.­7
  • 18.­17
  • 19.­4-5
  • 19.­7
  • 20.­5
  • 21.­30
  • 21.­46-49
  • 21.­52
  • 22.­13
  • 22.­49
  • 23.­16
  • 23.­21
  • 23.­26
  • 23.­31
  • 23.­36
  • 23.­41
  • 23.­46
  • 23.­51
  • 23.­56
  • 23.­61
  • 23.­66
  • 23.­71
  • 23.­76
  • 23.­81
  • 23.­86
  • 23.­91
  • 23.­96
  • 23.­101
  • 23.­106
  • 23.­111
  • 23.­116
  • 23.­471
  • 24.­20
  • 24.­24
  • 24.­60
  • 24.­70
  • 28.­276
  • 28.­396-398
  • 28.­400
g.­899

truths of the noble ones

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

See “four truths of the noble ones.”

Located in 374 passages in the translation:

  • 2.­254
  • 2.­272
  • 2.­297
  • 2.­311
  • 2.­321
  • 2.­331
  • 2.­341
  • 2.­351
  • 2.­361
  • 2.­370
  • 2.­381
  • 2.­392
  • 2.­404
  • 2.­415
  • 2.­426
  • 2.­435
  • 2.­561
  • 3.­108
  • 3.­119
  • 4.­34
  • 4.­45
  • 4.­51
  • 5.­188
  • 5.­214
  • 5.­369
  • 5.­411
  • 5.­421
  • 5.­438
  • 5.­442
  • 5.­444-445
  • 5.­460
  • 5.­477
  • 5.­482
  • 5.­485-486
  • 5.­488
  • 5.­500
  • 6.­86
  • 6.­114
  • 6.­134
  • 6.­174-176
  • 6.­184
  • 6.­201
  • 6.­203-204
  • 6.­206-208
  • 6.­212
  • 6.­218
  • 7.­4
  • 7.­89
  • 7.­117
  • 7.­186
  • 7.­270
  • 7.­341
  • 7.­356
  • 7.­359
  • 7.­372
  • 8.­17
  • 8.­30
  • 8.­47
  • 8.­60
  • 8.­108
  • 8.­112-115
  • 8.­120-121
  • 8.­131
  • 8.­141
  • 8.­151
  • 8.­161
  • 8.­172
  • 8.­237
  • 8.­262
  • 8.­323
  • 8.­337
  • 8.­362-363
  • 8.­373-374
  • 10.­131
  • 10.­164-166
  • 10.­223-225
  • 10.­256
  • 10.­263
  • 11.­24
  • 11.­97-98
  • 11.­122
  • 11.­161
  • 12.­7
  • 12.­12
  • 12.­109
  • 12.­217
  • 12.­244
  • 12.­282-290
  • 12.­358
  • 12.­390
  • 12.­401
  • 12.­411
  • 12.­422
  • 12.­433
  • 12.­444
  • 12.­455
  • 12.­466
  • 12.­477
  • 12.­488
  • 12.­499
  • 12.­510
  • 12.­521
  • 12.­532
  • 12.­543
  • 12.­554
  • 12.­569
  • 12.­582
  • 12.­595-596
  • 12.­610
  • 12.­625
  • 12.­627
  • 12.­639
  • 12.­652
  • 12.­661
  • 13.­9
  • 13.­15
  • 13.­103
  • 13.­132
  • 13.­145
  • 13.­157
  • 13.­165
  • 13.­175
  • 13.­184
  • 13.­197
  • 13.­207
  • 13.­217
  • 13.­220
  • 13.­246
  • 13.­260
  • 13.­274
  • 13.­291
  • 13.­294
  • 13.­341
  • 14.­92
  • 14.­97-98
  • 14.­183
  • 14.­223
  • 14.­228-229
  • 14.­247-248
  • 15.­11
  • 15.­95
  • 15.­124
  • 16.­15
  • 16.­31
  • 16.­48
  • 16.­50
  • 16.­57
  • 16.­64
  • 16.­66-73
  • 16.­81
  • 16.­97
  • 16.­117
  • 16.­131
  • 16.­141
  • 16.­155
  • 16.­168
  • 16.­185
  • 16.­199
  • 16.­213
  • 16.­227
  • 16.­229
  • 16.­241-242
  • 16.­244-246
  • 16.­248
  • 16.­257
  • 16.­270
  • 17.­2-3
  • 17.­13
  • 17.­19
  • 17.­97
  • 17.­103
  • 18.­5
  • 18.­24
  • 18.­40
  • 18.­44
  • 19.­2
  • 19.­4
  • 19.­6
  • 19.­12-15
  • 21.­1
  • 21.­12-13
  • 21.­21
  • 21.­25
  • 21.­29
  • 21.­57
  • 22.­4-5
  • 22.­17
  • 22.­43
  • 22.­61
  • 23.­16
  • 23.­21
  • 23.­26
  • 23.­31
  • 23.­36
  • 23.­41
  • 23.­46
  • 23.­51
  • 23.­56
  • 23.­61
  • 23.­66
  • 23.­71
  • 23.­76
  • 23.­81
  • 23.­86
  • 23.­91
  • 23.­96
  • 23.­101
  • 23.­106
  • 23.­111
  • 23.­116
  • 23.­121
  • 23.­232
  • 23.­345
  • 23.­466-467
  • 23.­469-471
  • 24.­6-7
  • 24.­10
  • 24.­12
  • 24.­15
  • 24.­17
  • 24.­26-27
  • 24.­40
  • 24.­42
  • 24.­44-45
  • 24.­70
  • 25.­18
  • 25.­27
  • 25.­112
  • 25.­168
  • 25.­171-175
  • 25.­177-184
  • 25.­196
  • 25.­211
  • 25.­227
  • 25.­242
  • 25.­256
  • 25.­261-270
  • 26.­4
  • 26.­43
  • 26.­130
  • 26.­150
  • 26.­162
  • 26.­249
  • 26.­285
  • 26.­299
  • 26.­313
  • 26.­327
  • 26.­341
  • 26.­355
  • 26.­369
  • 26.­383
  • 26.­397
  • 26.­411
  • 26.­425
  • 26.­439
  • 26.­453
  • 26.­467
  • 26.­481
  • 26.­495
  • 26.­509
  • 26.­523
  • 26.­530
  • 26.­718-723
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­195-196
  • 27.­405-406
  • 27.­621-622
  • 27.­663
  • 27.­665
  • 27.­669-671
  • 27.­679
  • 28.­2
  • 28.­88
  • 28.­118
  • 28.­135
  • 28.­150
  • 28.­156
  • 28.­257
  • 28.­365
  • 28.­384
  • 28.­386-388
  • 28.­407
  • 28.­416
  • g.­351
  • g.­777
g.­901

Tuṣita

Wylie:
  • dga’ ldan
Tibetan:
  • དགའ་ལྡན།
Sanskrit:
  • tuṣita

Definition from the 84000 Glossary of Terms:

Tuṣita (or sometimes Saṃtuṣita), literally “Joyous” or “Contented,” is one of the six heavens of the desire realm (kāmadhātu). In standard classifications, such as the one in the Abhidharmakośa, it is ranked as the fourth of the six counting from below. This god realm is where all future buddhas are said to dwell before taking on their final rebirth prior to awakening. There, the Buddha Śākyamuni lived his preceding life as the bodhisattva Śvetaketu. When departing to take birth in this world, he appointed the bodhisattva Maitreya, who will be the next buddha of this eon, as his Dharma regent in Tuṣita. For an account of the Buddha’s previous life in Tuṣita, see The Play in Full (Toh 95), 2.12, and for an account of Maitreya’s birth in Tuṣita and a description of this realm, see The Sūtra on Maitreya’s Birth in the Heaven of Joy, (Toh 199).

Located in 94 passages in the translation:

  • 1.­11-21
  • 1.­25
  • 1.­29
  • 2.­71
  • 2.­166-167
  • 2.­176
  • 2.­179
  • 2.­224
  • 2.­445-454
  • 2.­478
  • 2.­480
  • 2.­489
  • 2.­494
  • 2.­507
  • 2.­569-570
  • 2.­589
  • 2.­644
  • 2.­669
  • 8.­67
  • 14.­1-2
  • 16.­2-3
  • 16.­249
  • 16.­262
  • 16.­264
  • 16.­266
  • 16.­271
  • 18.­7
  • 18.­17
  • 19.­4-5
  • 20.­5
  • 21.­30
  • 21.­46-49
  • 21.­52
  • 22.­49
  • 23.­16
  • 23.­21
  • 23.­26
  • 23.­31
  • 23.­36
  • 23.­41
  • 23.­46
  • 23.­51
  • 23.­56
  • 23.­61
  • 23.­66
  • 23.­71
  • 23.­76
  • 23.­81
  • 23.­86
  • 23.­91
  • 23.­96
  • 23.­101
  • 23.­106
  • 23.­111
  • 23.­116
  • 23.­471
  • 24.­20
  • 24.­24
  • 24.­62
  • 24.­70
  • 28.­276
  • 28.­396-398
  • 28.­400
  • n.­632
  • g.­732
g.­902

twelve branches of the scriptures

Wylie:
  • gsung rab yan lag bcu nyis
Tibetan:
  • གསུང་རབ་ཡན་ལག་བཅུ་ཉིས།
Sanskrit:
  • dvādaśāṅga-pravacana AO

The twelve branches of the scriptures or “twelve branches of excellent speech” are discourses (Tib. mdo’i sde, Skt. sūtra), sayings in prose and verse (Tib. dbyangs kyis bsnyad pa, Skt. geya), prophetic declarations (Tib. lung du bstan pa, Skt. vyākaraṇa), verses (Tib. tshigs su bcad pa, Skt. gāthā), statements made for a purpose (Tib. ched du brjod pa, Skt. udāna), introductions (Tib. gleng gzhi brjod pa, Skt. nidāna), narratives (Tib. rtogs pa brjod pa, Skt. avadāna), accounts (Tib. de lta bu byung ba, Skt. itivṛttaka), tales of past lives (Tib. skyes pa’i rabs kyi sde, Skt. jātaka), marvelous events (Tib. rmad du byung ba’i chos kyi sde, Skt. adbhūtadharma), and established instructions (Tib. gtan la bab par bstan pa, Skt. upadeśa), and most extensive teachings (Tib. shin tu rgyas pa, Skt. vaipulya).

Located in 12 passages in the translation:

  • g.­16
  • g.­189
  • g.­264
  • g.­421
  • g.­519
  • g.­553
  • g.­565
  • g.­683
  • g.­737
  • g.­815
  • g.­852
  • g.­941
g.­903

twelve links of dependent origination

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

The twelve links that make up the sequence of dependent origination are (1) ignorance, (2) formative predispositions, (3) consciousness, (4) name and form, (5) sense fields, (6) sensory contact, (7) sensation, (8) craving, (9) grasping, (10) rebirth process, (11) birth, and (12) aging and death. See also “dependent origination.”

Located in 15 passages in the translation:

  • g.­29
  • g.­91
  • g.­139
  • g.­157
  • g.­174
  • g.­306
  • g.­329
  • g.­372
  • g.­394
  • g.­560
  • g.­714
  • g.­750
  • g.­751
  • g.­753
  • g.­794
g.­904

twelve sense fields

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

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

Located in 10 passages in the translation:

  • 8.­80
  • 8.­85
  • n.­301
  • n.­736
  • g.­143
  • g.­444
  • g.­555
  • g.­710
  • g.­788
  • g.­791
g.­906

ultimate reality

Wylie:
  • don dam pa
Tibetan:
  • དོན་དམ་པ།
Sanskrit:
  • paramārtha

Located in 56 passages in the translation:

  • 6.­203
  • 7.­288-340
  • 8.­391
  • n.­667
g.­907

unattached to any phenomena

Wylie:
  • chos thams cad la chags pa myed pa
Tibetan:
  • ཆོས་ཐམས་ཅད་ལ་ཆགས་པ་མྱེད་པ།
Sanskrit:
  • —

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­526
  • 11.­6
g.­910

unconditioned phenomena

Wylie:
  • ’dus ma byas
Tibetan:
  • འདུས་མ་བྱས།
Sanskrit:
  • asaṃskṛta

Unconditioned phenomena are defined in 5.­173 as those which are nonarising, nondwelling, and nonperishing, while the Ten Thousand (2.­82) adds nontransformation with respect to all things, the cessation of desire, the cessation of hatred, the cessation of delusion, the abiding of phenomena in the real nature, reality, the realm of phenomena, maturity with respect to all things, the real nature, the unmistaken real nature, the one and only real nature, and the finality of existence. Although the Prajñā­pāramitā analysis ultimately places all phenomena in this category, that analysis derives its force by contrasting with the way in which the various Abhidharma traditions classify the unconditioned, principally including nirvāṇa and in some cases space and certain kinds of cessation. See also n.­129.

Located in 94 passages in the translation:

  • 2.­80
  • 2.­231
  • 3.­69-72
  • 3.­74-75
  • 3.­78-80
  • 3.­83
  • 3.­85
  • 3.­88
  • 3.­90
  • 3.­93
  • 3.­95
  • 3.­98
  • 3.­100
  • 3.­103
  • 5.­437
  • 6.­192
  • 7.­288-340
  • 8.­88
  • 8.­249
  • 8.­393
  • 8.­398-399
  • 11.­128
  • 11.­131
  • 12.­7
  • 12.­570
  • 13.­10
  • 15.­134
  • 16.­242
  • 22.­54-55
  • 25.­135
  • 26.­892
  • 28.­401
  • n.­117
  • g.­777
g.­913

unimpaired

Wylie:
  • nyams pa med pa
  • nyam pa med pa
  • nyam pa myed pa
Tibetan:
  • ཉམས་པ་མེད་པ།
  • ཉམ་པ་མེད་པ།
  • ཉམ་པ་མྱེད་པ།
Sanskrit:
  • asampramuṣita

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­433
  • 11.­6
g.­917

unmistaken real nature

Wylie:
  • ma nor ba de bzhin nyid
Tibetan:
  • མ་ནོར་བ་དེ་བཞིན་ཉིད།
Sanskrit:
  • avitathatā

Located in 29 passages in the translation:

  • 2.­41
  • 5.­189
  • 5.­393
  • 5.­414
  • 5.­440
  • 5.­442
  • 5.­445
  • 5.­462
  • 5.­479
  • 5.­482
  • 5.­485-486
  • 5.­488
  • 5.­503
  • 8.­5
  • 8.­88
  • 8.­264
  • 8.­338
  • 8.­370-371
  • 8.­373-374
  • 8.­406
  • 19.­12
  • 22.­44
  • 24.­40
  • 24.­73
  • n.­118
  • g.­910
g.­918

unmodified

Wylie:
  • ’gyur ba med pa
  • ’gyur ba myed pa
Tibetan:
  • འགྱུར་བ་མེད་པ།
  • འགྱུར་བ་མྱེད་པ།
Sanskrit:
  • avikāra

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­496
  • 11.­6
g.­919

unmoving

Wylie:
  • mi g.yo ba
  • myi g.yo ba
Tibetan:
  • མི་གཡོ་བ།
  • མྱི་གཡོ་བ།
Sanskrit:
  • aniñjaya

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­465
  • 11.­6
g.­920

unseeking

Wylie:
  • tshol ba med pa
  • tshol ba myed pa
Tibetan:
  • ཚོལ་བ་མེད་པ།
  • ཚོལ་བ་མྱེད་པ།
Sanskrit:
  • animiṣa

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­449
  • 11.­6
g.­921

unsurpassed, perfect, complete enlightenment

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

Located in 312 passages in the translation:

  • 1.­6-9
  • 1.­54
  • 1.­62
  • 1.­70
  • 1.­78
  • 1.­86
  • 1.­94
  • 1.­102
  • 1.­110
  • 1.­118
  • 1.­126
  • 2.­75
  • 2.­119
  • 2.­162
  • 2.­169-173
  • 2.­175
  • 2.­181
  • 2.­184
  • 2.­213
  • 2.­215-218
  • 2.­456
  • 2.­467
  • 2.­469-471
  • 2.­482
  • 2.­486
  • 2.­494
  • 2.­502
  • 2.­509
  • 2.­517
  • 2.­528
  • 2.­538-539
  • 2.­552
  • 2.­589-590
  • 2.­594
  • 2.­596
  • 2.­598
  • 2.­611
  • 2.­614
  • 2.­622-623
  • 2.­625
  • 2.­634-639
  • 3.­123
  • 5.­504
  • 6.­118
  • 6.­154
  • 6.­158-165
  • 6.­208
  • 7.­126
  • 7.­347
  • 7.­356
  • 7.­359-360
  • 8.­97
  • 8.­174
  • 8.­181
  • 8.­185-186
  • 8.­189
  • 8.­195-196
  • 8.­202-207
  • 8.­209-214
  • 8.­266
  • 8.­275
  • 8.­278
  • 8.­287
  • 8.­293-302
  • 8.­379
  • 9.­68
  • 10.­57
  • 14.­3
  • 14.­78-79
  • 14.­212
  • 14.­216
  • 14.­219
  • 14.­225
  • 14.­249
  • 16.­171
  • 16.­173
  • 16.­247
  • 16.­262
  • 17.­1
  • 17.­7-8
  • 17.­89-90
  • 18.­6
  • 18.­8
  • 18.­21-23
  • 18.­25-39
  • 19.­2
  • 19.­6
  • 19.­8
  • 19.­11
  • 19.­21
  • 20.­7
  • 21.­12-13
  • 21.­23
  • 21.­46-48
  • 21.­51
  • 21.­59
  • 22.­12
  • 22.­18
  • 22.­20
  • 22.­56
  • 22.­74-75
  • 22.­77-79
  • 23.­2-3
  • 23.­6-10
  • 23.­13
  • 23.­18
  • 23.­23
  • 23.­28
  • 23.­33
  • 23.­38
  • 23.­43
  • 23.­48
  • 23.­53
  • 23.­58
  • 23.­63
  • 23.­68
  • 23.­73
  • 23.­78
  • 23.­83
  • 23.­88
  • 23.­93
  • 23.­98
  • 23.­103
  • 23.­108
  • 23.­113
  • 23.­128-137
  • 23.­145
  • 23.­259
  • 23.­428-439
  • 23.­441
  • 23.­443
  • 23.­445
  • 23.­447
  • 23.­449
  • 23.­451-463
  • 23.­465-466
  • 23.­468-471
  • 24.­1-5
  • 24.­7-9
  • 24.­13-16
  • 24.­19-20
  • 24.­22
  • 24.­24-26
  • 24.­28-31
  • 24.­33
  • 24.­36
  • 24.­38-39
  • 24.­45-46
  • 24.­54
  • 24.­59-61
  • 24.­63-64
  • 24.­70
  • 24.­73
  • 24.­75-78
  • 25.­6
  • 26.­1-2
  • 27.­669
  • 27.­671
  • 27.­673-674
  • 28.­153
  • 28.­156
  • 28.­158-160
  • 28.­279-281
  • 28.­398
  • 28.­417
  • n.­553
  • n.­762
  • n.­771
g.­922

unvanquished

Wylie:
  • myi ’pham pa
  • mi ’pham pa
Tibetan:
  • མྱི་འཕམ་པ།
  • མི་འཕམ་པ།
Sanskrit:
  • ajaya

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­462
  • 11.­6
g.­923

unwavering

Wylie:
  • g.yo ba med pa
  • g.yo ba myed pa
Tibetan:
  • གཡོ་བ་མེད་པ།
  • གཡོ་བ་མྱེད་པ།
Sanskrit:
  • acala

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­504
  • 11.­6
g.­927

vajra

Wylie:
  • rdo rje
Tibetan:
  • རྡོ་རྗེ།
Sanskrit:
  • vajra

Definition from the 84000 Glossary of Terms:

This term generally indicates indestructibility and stability. In the sūtras, vajra most often refers to the hardest possible physical substance, said to have divine origins. In some scriptures, it is also the name of the all-powerful weapon of Indra, which in turn is crafted from vajra material. In the tantras, the vajra is sometimes a scepter-like ritual implement, but the term can also take on other esoteric meanings.

In this text:

In this text also the name of a meditative stability in chapters 6 and 8.

Located in 10 passages in the translation:

  • 6.­162
  • 8.­95-97
  • 8.­109
  • 8.­407
  • 8.­418
  • 11.­6
  • 22.­72
  • n.­458
g.­928

vajra maṇḍala

Wylie:
  • rdo rje’i dkyil ’khor
Tibetan:
  • རྡོ་རྗེའི་དཀྱིལ་འཁོར།
Sanskrit:
  • vajramaṇḍala

A meditative stability.

Located in 6 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­437
  • 11.­6
  • n.­458
g.­929

vajra-like

Wylie:
  • rdo rje lta bu
Tibetan:
  • རྡོ་རྗེ་ལྟ་བུ།
Sanskrit:
  • vajropama

A meditative stability.

Located in 6 passages in the translation:

  • 4.­17
  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­477
  • 11.­6
g.­939

venerable

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

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 962 passages in the translation:

  • 1.­1
  • 2.­1-3
  • 2.­77
  • 2.­182
  • 2.­189
  • 2.­219-220
  • 2.­477
  • 2.­541
  • 2.­554
  • 2.­624-625
  • 2.­628
  • 2.­631
  • 2.­672
  • 3.­1-4
  • 3.­6
  • 4.­1
  • 4.­20-40
  • 4.­46
  • 4.­52-54
  • 5.­1
  • 5.­448-481
  • 5.­483
  • 5.­486-487
  • 5.­489-505
  • 6.­1
  • 6.­102-103
  • 6.­118-120
  • 6.­136
  • 6.­153-157
  • 6.­159-162
  • 6.­164-165
  • 6.­167-170
  • 6.­172-175
  • 6.­177
  • 7.­1
  • 7.­5
  • 8.­1-2
  • 8.­92
  • 8.­111
  • 8.­113-116
  • 8.­118-124
  • 8.­134
  • 8.­144
  • 8.­154
  • 8.­164-165
  • 8.­167-168
  • 8.­173-220
  • 8.­227-228
  • 8.­236-238
  • 8.­243-255
  • 8.­264-268
  • 8.­341-344
  • 8.­346
  • 8.­349-352
  • 8.­355-358
  • 8.­360-373
  • 8.­376-378
  • 10.­14
  • 11.­1
  • 11.­179-180
  • 12.­1-2
  • 12.­15
  • 12.­19-243
  • 12.­248-251
  • 12.­257
  • 12.­318-327
  • 12.­351-378
  • 12.­392-393
  • 12.­395
  • 12.­402-404
  • 12.­412-416
  • 12.­418
  • 12.­420
  • 12.­423-426
  • 12.­431
  • 12.­434-454
  • 12.­456-512
  • 12.­517-574
  • 12.­576-584
  • 12.­596-598
  • 12.­612-614
  • 13.­1-2
  • 13.­10-11
  • 13.­17-18
  • 13.­122-147
  • 13.­159
  • 13.­169
  • 13.­186-200
  • 13.­210
  • 13.­220-223
  • 13.­225-267
  • 13.­276-298
  • 13.­301-303
  • 13.­305-306
  • 13.­308-309
  • 13.­311-312
  • 13.­314-315
  • 13.­317-323
  • 13.­325-347
  • 14.­2-3
  • 14.­75
  • 14.­77
  • 14.­80
  • 14.­96
  • 14.­226-229
  • 14.­231-232
  • 14.­234
  • 14.­236
  • 14.­238
  • 14.­241
  • 14.­249
  • 15.­2-3
  • 15.­13
  • 15.­15-16
  • 15.­121
  • 15.­123
  • 15.­125-126
  • 16.­6
  • 16.­8
  • 16.­50
  • 16.­71-74
  • 16.­82-86
  • 16.­98-99
  • 16.­101-103
  • 16.­170
  • 16.­231-236
  • 16.­238
  • 20.­3-4
  • 21.­1
  • 22.­4-5
  • 22.­37-38
  • 23.­468
  • 24.­1
  • 24.­3
  • 24.­10
  • 24.­16-17
  • 24.­21
  • 24.­31
  • 24.­47
  • 24.­72
  • 25.­1
  • 25.­5-6
  • 25.­8
  • 25.­11
  • 25.­140
  • 26.­1
  • 26.­3
  • 26.­15
  • 26.­20
  • 26.­24-25
  • 26.­27
  • 27.­1
  • 27.­237
  • 27.­662-669
  • 27.­672-673
  • 28.­1
  • 28.­161
  • 28.­163
  • 28.­166
  • 28.­168
  • 28.­170
  • 28.­172
  • 28.­279
  • 28.­281
g.­940

verbal abuse

Wylie:
  • zhe gcod pa
Tibetan:
  • ཞེ་གཅོད་པ།
Sanskrit:
  • pāruṣya

Sixth of the ten nonvirtuous actions. Also rendered as “harsh words.”

Located in 6 passages in the translation:

  • 8.­78
  • 17.­26
  • n.­367
  • g.­388
  • g.­592
  • g.­859
g.­941

verses

Wylie:
  • tshigs su bcad pa
Tibetan:
  • ཚིགས་སུ་བཅད་པ།
Sanskrit:
  • gāthā

Fourth of the twelve branches of the scriptures.

Located in 6 passages in the translation:

  • 2.­121
  • 7.­346
  • 10.­23
  • 22.­23-24
  • g.­902
g.­944

victory banner

Wylie:
  • rgyal mtshan
Tibetan:
  • རྒྱལ་མཚན།
Sanskrit:
  • dhvaja

One of the eight auspicious symbols, often in the form of a rooftop ornament, representing the Buddha’s victory over malign forces.

Located in 90 passages in the translation:

  • 1.­25-26
  • 1.­52
  • 1.­60
  • 1.­68
  • 1.­76
  • 1.­84
  • 1.­92
  • 1.­100
  • 1.­108
  • 1.­116
  • 1.­124
  • 2.­50-59
  • 2.­668-669
  • 8.­412
  • 8.­417
  • 8.­439
  • 14.­211
  • 18.­8-9
  • 18.­14-16
  • 18.­39
  • 18.­46-58
  • 18.­60-61
  • 19.­1
  • 19.­3
  • 21.­35-36
  • 21.­38
  • 21.­42-43
  • 21.­45
  • 21.­61
  • 21.­66-67
  • 22.­3
  • 22.­19-20
  • 22.­25-27
  • 22.­69-71
  • 22.­73
  • 22.­76
  • 22.­78
  • 23.­11
  • 23.­128-137
  • 24.­60-64
  • 24.­77
  • n.­306
g.­946

viewer

Wylie:
  • mthong ba po
Tibetan:
  • མཐོང་བ་པོ།
Sanskrit:
  • darśaka

Located in 175 passages in the translation:

  • 2.­196
  • 2.­472
  • 3.­23
  • 3.­748
  • 5.­85
  • 6.­177
  • 8.­62
  • 8.­112
  • 8.­330
  • 10.­252
  • 11.­73-108
  • 12.­377-378
  • 15.­124
  • 17.­11
  • 18.­5
  • 22.­61
  • 26.­165-273
  • 26.­428-441
g.­955

visual consciousness

Wylie:
  • mig gi rnam par shes pa
  • myig gi rnam par shes pa
Tibetan:
  • མིག་གི་རྣམ་པར་ཤེས་པ།
  • མྱིག་གི་རྣམ་པར་ཤེས་པ།
Sanskrit:
  • —

Located in 335 passages in the translation:

  • 2.­264
  • 2.­304
  • 2.­314
  • 2.­324
  • 2.­334
  • 2.­344
  • 2.­354
  • 2.­363
  • 2.­374
  • 2.­385
  • 2.­397
  • 2.­408
  • 2.­419
  • 3.­76
  • 3.­78
  • 3.­114
  • 4.­3
  • 4.­34
  • 5.­21
  • 5.­188
  • 5.­190
  • 5.­195
  • 5.­295
  • 5.­403
  • 5.­416
  • 5.­431
  • 5.­442
  • 5.­445
  • 5.­453
  • 5.­470
  • 5.­481
  • 5.­483
  • 5.­486-487
  • 5.­493
  • 6.­19
  • 6.­106
  • 6.­178
  • 6.­193
  • 6.­204
  • 6.­206
  • 7.­22
  • 7.­109
  • 7.­186
  • 7.­216-224
  • 7.­305
  • 7.­349
  • 7.­364
  • 8.­9
  • 8.­22
  • 8.­39
  • 8.­52
  • 8.­113-115
  • 8.­120-121
  • 8.­125
  • 8.­135
  • 8.­145
  • 8.­155
  • 8.­256
  • 8.­317
  • 8.­329
  • 8.­398
  • 10.­143-145
  • 10.­202-204
  • 11.­16
  • 11.­81-82
  • 11.­114
  • 12.­7
  • 12.­42
  • 12.­150
  • 12.­236
  • 12.­253
  • 12.­322
  • 12.­382
  • 12.­395
  • 12.­405
  • 12.­416
  • 12.­427
  • 12.­438
  • 12.­449
  • 12.­460
  • 12.­471
  • 12.­482
  • 12.­493
  • 12.­504
  • 12.­515
  • 12.­526
  • 12.­537
  • 12.­548
  • 12.­561
  • 12.­574
  • 12.­587
  • 12.­596
  • 12.­602
  • 12.­617
  • 12.­626
  • 12.­631
  • 12.­644
  • 12.­655
  • 13.­3
  • 13.­36
  • 13.­125
  • 13.­137
  • 13.­150
  • 13.­160
  • 13.­170
  • 13.­178
  • 13.­189
  • 13.­201
  • 13.­211
  • 13.­220
  • 13.­238
  • 13.­252
  • 13.­268
  • 13.­283
  • 13.­294
  • 13.­333
  • 14.­21
  • 14.­84
  • 14.­97-98
  • 14.­116
  • 14.­228-229
  • 14.­242
  • 14.­248
  • 15.­5
  • 15.­39-45
  • 15.­124
  • 16.­10
  • 16.­24
  • 16.­40
  • 16.­50-51
  • 16.­58
  • 16.­66-67
  • 16.­69-73
  • 16.­75
  • 16.­89
  • 16.­109
  • 16.­123
  • 16.­135
  • 16.­147
  • 16.­160
  • 16.­177
  • 16.­191
  • 16.­205
  • 16.­219
  • 16.­229
  • 16.­241-242
  • 16.­248
  • 16.­251
  • 18.­5
  • 21.­12-13
  • 21.­15
  • 22.­61
  • 22.­66
  • 23.­165
  • 23.­278
  • 24.­40
  • 24.­42
  • 25.­12
  • 25.­21
  • 25.­46
  • 25.­143
  • 25.­147
  • 25.­160
  • 25.­171-175
  • 25.­177-184
  • 25.­188
  • 25.­203
  • 25.­219
  • 25.­234
  • 25.­249
  • 25.­261-270
  • 26.­35
  • 26.­63
  • 26.­150
  • 26.­154
  • 26.­182
  • 26.­277
  • 26.­291
  • 26.­305
  • 26.­319
  • 26.­333
  • 26.­347
  • 26.­361
  • 26.­375
  • 26.­389
  • 26.­403
  • 26.­417
  • 26.­431
  • 26.­445
  • 26.­459
  • 26.­473
  • 26.­487
  • 26.­501
  • 26.­515
  • 26.­535
  • 26.­541
  • 26.­547
  • 26.­553
  • 26.­559
  • 26.­565
  • 26.­571
  • 26.­577
  • 26.­583
  • 26.­589
  • 26.­595
  • 26.­601
  • 26.­607
  • 26.­613
  • 26.­619
  • 26.­625
  • 26.­631
  • 26.­637
  • 26.­643
  • 26.­649
  • 26.­655
  • 26.­661
  • 26.­667
  • 26.­673
  • 26.­679
  • 26.­685
  • 26.­691
  • 26.­697
  • 26.­703
  • 26.­709
  • 26.­715
  • 26.­721
  • 26.­727
  • 26.­733
  • 26.­739
  • 26.­745
  • 26.­751
  • 26.­757
  • 26.­763
  • 26.­769
  • 26.­775
  • 26.­781
  • 26.­787
  • 26.­793
  • 26.­799
  • 26.­805
  • 26.­811
  • 26.­817
  • 26.­823
  • 26.­829
  • 26.­835
  • 26.­841
  • 26.­847
  • 26.­853
  • 26.­859
  • 26.­865
  • 26.­871
  • 26.­877
  • 26.­883
  • 26.­889
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­61-62
  • 27.­271-272
  • 27.­487-488
  • 27.­663
  • 27.­670
  • 27.­679
  • 28.­2
  • 28.­21
  • 28.­110
  • 28.­127
  • 28.­142
  • 28.­156
  • 28.­190
  • 28.­298
  • 28.­384
  • 28.­386-388
  • g.­139
g.­956

visually compounded sensory contact

Wylie:
  • mig gi ’dus te reg pa
  • myig gi ’dus te reg pa
Tibetan:
  • མིག་གི་འདུས་ཏེ་རེག་པ།
  • མྱིག་གི་འདུས་ཏེ་རེག་པ།
Sanskrit:
  • cakṣuḥsaṃsparśa

Located in 516 passages in the translation:

  • 2.­265-266
  • 2.­305
  • 2.­315
  • 2.­325
  • 2.­335
  • 2.­345
  • 2.­355
  • 2.­364
  • 2.­375
  • 2.­386
  • 2.­398
  • 2.­409
  • 2.­420
  • 3.­77
  • 3.­114
  • 4.­4
  • 4.­34
  • 5.­27
  • 5.­33
  • 5.­188
  • 5.­190
  • 5.­196-197
  • 5.­302
  • 5.­309
  • 5.­404-405
  • 5.­416
  • 5.­432-433
  • 5.­442
  • 5.­445
  • 5.­454-455
  • 5.­471-472
  • 5.­481
  • 5.­483
  • 5.­486-487
  • 5.­494
  • 6.­25
  • 6.­31
  • 6.­107-108
  • 6.­194-195
  • 6.­204
  • 6.­206
  • 7.­28
  • 7.­34
  • 7.­110-111
  • 7.­186
  • 7.­225-242
  • 7.­311
  • 7.­317
  • 7.­350
  • 7.­365
  • 8.­10-11
  • 8.­23-24
  • 8.­40-41
  • 8.­53-54
  • 8.­113-115
  • 8.­120-121
  • 8.­125
  • 8.­135
  • 8.­145
  • 8.­155
  • 8.­256
  • 8.­317
  • 8.­329
  • 8.­398
  • 10.­146-151
  • 10.­205-210
  • 11.­17-18
  • 11.­83-86
  • 11.­115-116
  • 12.­7
  • 12.­48
  • 12.­54
  • 12.­156
  • 12.­162
  • 12.­237-238
  • 12.­254-255
  • 12.­323-324
  • 12.­383-384
  • 12.­395
  • 12.­405
  • 12.­416
  • 12.­427
  • 12.­438
  • 12.­449
  • 12.­460
  • 12.­471
  • 12.­482
  • 12.­493
  • 12.­504
  • 12.­515
  • 12.­526
  • 12.­537
  • 12.­548
  • 12.­562-563
  • 12.­575-576
  • 12.­588-589
  • 12.­596
  • 12.­603-604
  • 12.­618-619
  • 12.­626
  • 12.­632-633
  • 12.­645-646
  • 12.­655
  • 13.­3
  • 13.­42
  • 13.­48
  • 13.­126-127
  • 13.­138-139
  • 13.­151-152
  • 13.­160
  • 13.­170
  • 13.­178
  • 13.­190-191
  • 13.­201
  • 13.­211
  • 13.­220
  • 13.­239-240
  • 13.­253-254
  • 13.­268
  • 13.­284-285
  • 13.­294
  • 13.­334-335
  • 14.­27
  • 14.­33
  • 14.­85-86
  • 14.­97-98
  • 14.­122
  • 14.­128
  • 14.­228-229
  • 14.­242
  • 14.­248
  • 15.­5
  • 15.­46-59
  • 15.­124
  • 16.­10
  • 16.­25-26
  • 16.­41-42
  • 16.­50-51
  • 16.­58
  • 16.­66-67
  • 16.­69-73
  • 16.­75
  • 16.­90-91
  • 16.­110-111
  • 16.­124-125
  • 16.­135
  • 16.­148-149
  • 16.­161-162
  • 16.­178-179
  • 16.­192-193
  • 16.­206-207
  • 16.­220-221
  • 16.­229
  • 16.­241-242
  • 16.­248
  • 16.­251
  • 18.­5
  • 21.­12-13
  • 21.­15
  • 22.­61
  • 22.­66
  • 23.­171
  • 23.­177
  • 23.­284
  • 23.­290
  • 24.­40
  • 24.­42
  • 25.­12
  • 25.­21
  • 25.­52
  • 25.­58
  • 25.­143
  • 25.­148-149
  • 25.­161-162
  • 25.­171-175
  • 25.­177-184
  • 25.­189-190
  • 25.­204-205
  • 25.­220-221
  • 25.­235-236
  • 25.­250-251
  • 25.­261-270
  • 26.­36-37
  • 26.­69
  • 26.­75
  • 26.­150
  • 26.­155-156
  • 26.­188
  • 26.­194
  • 26.­278-279
  • 26.­292-293
  • 26.­306-307
  • 26.­320-321
  • 26.­334-335
  • 26.­348-349
  • 26.­362-363
  • 26.­376-377
  • 26.­390-391
  • 26.­404-405
  • 26.­418-419
  • 26.­432-433
  • 26.­446-447
  • 26.­460-461
  • 26.­474-475
  • 26.­488-489
  • 26.­502-503
  • 26.­516-517
  • 26.­536-537
  • 26.­542-543
  • 26.­548-549
  • 26.­554-555
  • 26.­560-561
  • 26.­566-567
  • 26.­572-573
  • 26.­578-579
  • 26.­584-585
  • 26.­590-591
  • 26.­596-597
  • 26.­602-603
  • 26.­608-609
  • 26.­614-615
  • 26.­620-621
  • 26.­626-627
  • 26.­632-633
  • 26.­638-639
  • 26.­644-645
  • 26.­650-651
  • 26.­656-657
  • 26.­662-663
  • 26.­668-669
  • 26.­674-675
  • 26.­680-681
  • 26.­686-687
  • 26.­692-693
  • 26.­698-699
  • 26.­704-705
  • 26.­710-711
  • 26.­716-717
  • 26.­722-723
  • 26.­728-729
  • 26.­734-735
  • 26.­740-741
  • 26.­746-747
  • 26.­752-753
  • 26.­758-759
  • 26.­764-765
  • 26.­770-771
  • 26.­776-777
  • 26.­782-783
  • 26.­788-789
  • 26.­794-795
  • 26.­800-801
  • 26.­806-807
  • 26.­812-813
  • 26.­818-819
  • 26.­824-825
  • 26.­830-831
  • 26.­836-837
  • 26.­842-843
  • 26.­848-849
  • 26.­854-855
  • 26.­860-861
  • 26.­866-867
  • 26.­872-873
  • 26.­878-879
  • 26.­884-885
  • 26.­890-891
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­73-74
  • 27.­85-86
  • 27.­283-284
  • 27.­295-296
  • 27.­499-500
  • 27.­511-512
  • 27.­663
  • 27.­670
  • 27.­679
  • 28.­2
  • 28.­27
  • 28.­33
  • 28.­111-112
  • 28.­128-129
  • 28.­143-144
  • 28.­156
  • 28.­196
  • 28.­202
  • 28.­304
  • 28.­310
  • 28.­384
  • 28.­386-388
g.­957

void

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

“Void” renders dben pa (vivikta); alternatively, “isolated,” in the sense that there is nothing else beside it.

Located in 684 passages in the translation:

  • 2.­211
  • 2.­474
  • 2.­600
  • 2.­602
  • 2.­604
  • 2.­607
  • 2.­610
  • 2.­612
  • 3.­69-103
  • 5.­155
  • 5.­189
  • 5.­265-269
  • 6.­2-100
  • 6.­120-135
  • 7.­161
  • 7.­170-171
  • 7.­173-184
  • 7.­197
  • 7.­206
  • 7.­215
  • 7.­224
  • 7.­233
  • 7.­242-244
  • 7.­253
  • 7.­262-284
  • 7.­361-372
  • 8.­347
  • 8.­353
  • 8.­355
  • 8.­357
  • 8.­359
  • 8.­361
  • 8.­363
  • 8.­365
  • 8.­367
  • 8.­369
  • 8.­371-372
  • 8.­376
  • 8.­399
  • 11.­59
  • 12.­24-131
  • 13.­18-121
  • 13.­328-342
  • 14.­4-68
  • 14.­99-205
  • 15.­24
  • 15.­31
  • 15.­38
  • 15.­45
  • 15.­52
  • 15.­59
  • 15.­66
  • 15.­73
  • 15.­80
  • 15.­87-119
  • 24.­27
  • 25.­265
  • 27.­675
  • 28.­159
g.­958

Vṛha

Wylie:
  • che ba
Tibetan:
  • ཆེ་བ།
Sanskrit:
  • vṛha

Thirteenth of the sixteen god realms of form that correspond to the four meditative concentrations, meaning “Great.” Vṛhat is the spelling, not bṛha(t) in Ghoṣa (the only place these divisions are attested to our knowledge).

Located in 64 passages in the translation:

  • 2.­166-167
  • 2.­179
  • 2.­224
  • 2.­445-454
  • 2.­569-570
  • 2.­644
  • 2.­669
  • 8.­71
  • 16.­2-3
  • 16.­249
  • 16.­266
  • 16.­271
  • 18.­7
  • 18.­17
  • 19.­4-5
  • 20.­5
  • 21.­30
  • 21.­46-49
  • 21.­52
  • 23.­16
  • 23.­21
  • 23.­26
  • 23.­31
  • 23.­36
  • 23.­41
  • 23.­46
  • 23.­51
  • 23.­56
  • 23.­61
  • 23.­66
  • 23.­71
  • 23.­76
  • 23.­81
  • 23.­86
  • 23.­91
  • 23.­96
  • 23.­101
  • 23.­106
  • 23.­111
  • 23.­116
  • 23.­471
  • 24.­20
  • 24.­24
  • 28.­276
  • 28.­396-398
  • 28.­400
g.­959

Vṛhatphala

Wylie:
  • ’bras bu che
Tibetan:
  • འབྲས་བུ་ཆེ།
Sanskrit:
  • vṛhatphala

Sixteenth and highest of the sixteen god realms of form that correspond to the four meditative concentrations, meaning “Great Fruition.”

Located in 75 passages in the translation:

  • 1.­33
  • 2.­166-167
  • 2.­177
  • 2.­179
  • 2.­224
  • 2.­445-454
  • 2.­569-570
  • 2.­644
  • 2.­669
  • 14.­1
  • 16.­2-3
  • 16.­249
  • 16.­262
  • 16.­264
  • 16.­266
  • 16.­271
  • 17.­15
  • 18.­7
  • 18.­17
  • 19.­4-5
  • 20.­5
  • 21.­30
  • 21.­46-49
  • 21.­52
  • 23.­16
  • 23.­21
  • 23.­26
  • 23.­31
  • 23.­36
  • 23.­41
  • 23.­46
  • 23.­51
  • 23.­56
  • 23.­61
  • 23.­66
  • 23.­71
  • 23.­76
  • 23.­81
  • 23.­86
  • 23.­91
  • 23.­96
  • 23.­101
  • 23.­106
  • 23.­111
  • 23.­116
  • 23.­471
  • 24.­20
  • 24.­24
  • 24.­68
  • 24.­70
  • 28.­276-277
  • 28.­396-398
  • 28.­400
  • n.­161
  • n.­163
  • n.­634
g.­960

Vulture Peak

Wylie:
  • ri bya rgod ’phungs po
Tibetan:
  • རི་བྱ་རྒོད་འཕུངས་པོ།
Sanskrit:
  • gṛdhrakūṭa

Definition from the 84000 Glossary of Terms:

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

Located in 3 passages in the translation:

  • s.­1
  • i.­2
  • 1.­1
g.­963

wandering mendicant

Wylie:
  • kun tu rgyu ba
Tibetan:
  • ཀུན་ཏུ་རྒྱུ་བ།
Sanskrit:
  • parivrājaka AD

Definition from the 84000 Glossary of Terms:

A non-Buddhist religious mendicant who literally “roams around.” Historically, they wandered in India from ancient times, including the time of the Buddha, and held a variety of beliefs, engaging with one another in debate on a range of topics. Some of their metaphysical views are presented in the early Buddhist discourses of the Pali Canon. They included women in their number.

Located in 10 passages in the translation:

  • 5.­423
  • 5.­425
  • 5.­441
  • 17.­5
  • 17.­9
  • 20.­1-4
  • n.­690
g.­964

water element

Wylie:
  • chu’i khams
Tibetan:
  • ཆུའི་ཁམས།
Sanskrit:
  • —

Located in 275 passages in the translation:

  • 2.­242
  • 2.­250
  • 2.­267
  • 2.­290
  • 2.­306
  • 2.­316
  • 2.­326
  • 2.­336
  • 2.­346
  • 2.­356
  • 2.­365
  • 2.­376
  • 2.­387
  • 2.­399
  • 2.­410
  • 2.­421
  • 2.­552
  • 3.­305-309
  • 3.­570-574
  • 3.­655-656
  • 3.­658
  • 3.­748
  • 4.­34
  • 5.­40
  • 5.­188
  • 5.­190
  • 5.­198
  • 5.­317
  • 5.­406
  • 5.­417
  • 5.­434
  • 5.­442
  • 5.­445
  • 5.­456
  • 5.­473
  • 5.­481
  • 5.­483
  • 5.­486-487
  • 5.­495
  • 6.­38
  • 6.­109
  • 6.­129
  • 6.­145
  • 6.­179
  • 6.­196
  • 6.­204
  • 6.­206
  • 7.­41
  • 7.­112
  • 7.­186
  • 7.­243
  • 7.­324
  • 7.­351
  • 7.­367
  • 8.­12
  • 8.­25
  • 8.­42
  • 8.­55
  • 8.­113-115
  • 8.­120-121
  • 8.­126
  • 8.­136
  • 8.­146
  • 8.­156
  • 8.­257
  • 8.­318
  • 8.­332
  • 11.­19
  • 11.­87-88
  • 11.­117
  • 12.­61
  • 12.­169
  • 12.­239
  • 12.­256
  • 12.­325
  • 12.­385
  • 12.­396
  • 12.­406
  • 12.­417
  • 12.­428
  • 12.­439
  • 12.­450
  • 12.­461
  • 12.­472
  • 12.­483
  • 12.­494
  • 12.­505
  • 12.­516
  • 12.­527
  • 12.­538
  • 12.­549
  • 12.­564
  • 12.­577
  • 12.­590
  • 12.­596
  • 12.­605
  • 12.­620
  • 12.­626
  • 12.­634
  • 12.­647
  • 12.­656
  • 13.­4
  • 13.­55
  • 13.­128
  • 13.­140
  • 13.­153
  • 13.­161
  • 13.­171
  • 13.­179
  • 13.­192
  • 13.­202
  • 13.­212
  • 13.­220
  • 13.­241
  • 13.­255
  • 13.­269
  • 13.­286
  • 13.­294
  • 13.­336
  • 14.­40
  • 14.­87
  • 14.­97-98
  • 14.­135
  • 14.­228-229
  • 14.­243
  • 14.­248
  • 15.­6
  • 15.­60-66
  • 15.­124
  • 16.­11
  • 16.­27
  • 16.­43
  • 16.­50
  • 16.­52
  • 16.­59
  • 16.­66-67
  • 16.­69-73
  • 16.­76
  • 16.­92
  • 16.­112
  • 16.­126
  • 16.­136
  • 16.­150
  • 16.­163
  • 16.­180
  • 16.­194
  • 16.­208
  • 16.­222
  • 16.­229
  • 16.­241-242
  • 16.­248
  • 16.­252
  • 18.­5
  • 21.­12-13
  • 21.­16
  • 22.­61
  • 22.­66
  • 23.­184
  • 23.­297
  • 24.­40
  • 24.­42
  • 25.­13
  • 25.­22
  • 25.­65
  • 25.­143
  • 25.­150
  • 25.­163
  • 25.­171-175
  • 25.­177-184
  • 25.­191
  • 25.­206
  • 25.­222
  • 25.­237
  • 25.­252
  • 25.­261-270
  • 26.­38
  • 26.­82
  • 26.­150
  • 26.­157
  • 26.­201
  • 26.­280
  • 26.­294
  • 26.­308
  • 26.­322
  • 26.­336
  • 26.­350
  • 26.­364
  • 26.­378
  • 26.­392
  • 26.­406
  • 26.­420
  • 26.­434
  • 26.­448
  • 26.­462
  • 26.­476
  • 26.­490
  • 26.­504
  • 26.­518
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­99-100
  • 27.­309-310
  • 27.­525-526
  • 27.­663
  • 27.­670
  • 27.­679
  • 28.­2
  • 28.­40
  • 28.­113
  • 28.­130
  • 28.­145
  • 28.­156
  • 28.­209
  • 28.­317
  • 28.­384
  • 28.­386-388
  • g.­862
g.­966

well established as the king of meditative stabilities

Wylie:
  • ting nge ’dzin la rgyal po ltar rab tu gnas pa
Tibetan:
  • ཏིང་ངེ་འཛིན་ལ་རྒྱལ་པོ་ལྟར་རབ་ཏུ་གནས་པ།
Sanskrit:
  • samādhi­rāja­supratiṣṭhita

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­420
  • 11.­6
g.­967

well situated

Wylie:
  • rab tu gnas pa
Tibetan:
  • རབ་ཏུ་གནས་པ།
Sanskrit:
  • supratiṣṭhita

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­480
  • 11.­6
g.­968

well-engaging king of meditative stabilities

Wylie:
  • ting nge ’dzin gyi rgyal po bde bar ’jug pa
  • ting nge ’dzin gyi rgyal po bde bar ’jugs pa
Tibetan:
  • ཏིང་ངེ་འཛིན་གྱི་རྒྱལ་པོ་བདེ་བར་འཇུག་པ།
  • ཏིང་ངེ་འཛིན་གྱི་རྒྱལ་པོ་བདེ་བར་འཇུགས་པ།
Sanskrit:
  • —

A meditative stability. In the latter part of chapter 8 and in chapter 11 this is rendered as “well-founded king of meditative stabilities” (ting nge ’dzin gyi rgyal po bde bar ’dzugs pa).

Located in 4 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • n.­307
g.­969

well-founded king of meditative stabilities

Wylie:
  • ting nge ’dzin gyi rgyal po bde bar ’dzugs pa
Tibetan:
  • ཏིང་ངེ་འཛིན་གྱི་རྒྱལ་པོ་བདེ་བར་འཛུགས་པ།
Sanskrit:
  • —

A meditative stability.

Located in 3 passages in the translation:

  • 8.­422
  • 11.­6
  • g.­968
g.­970

well-gone one

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 77 passages in the translation:

  • 16.­247
  • 18.­46
  • 18.­48
  • 18.­50
  • 18.­52
  • 18.­54
  • 18.­56
  • 18.­59
  • 23.­1
  • 23.­12
  • 23.­17
  • 23.­22
  • 23.­27
  • 23.­32
  • 23.­37
  • 23.­42
  • 23.­47
  • 23.­52
  • 23.­57
  • 23.­62
  • 23.­67
  • 23.­72
  • 23.­77
  • 23.­82
  • 23.­87
  • 23.­92
  • 23.­97
  • 23.­102
  • 23.­107
  • 23.­112
  • 23.­368
  • 23.­370
  • 23.­372
  • 23.­374
  • 23.­376
  • 23.­378
  • 23.­380
  • 23.­382
  • 23.­384
  • 23.­386
  • 23.­388
  • 23.­390
  • 23.­392
  • 23.­394
  • 23.­396
  • 23.­398
  • 23.­400
  • 23.­402
  • 23.­404
  • 23.­406
  • 23.­408
  • 23.­410
  • 23.­412
  • 23.­414
  • 23.­416
  • 23.­418
  • 23.­420
  • 23.­422
  • 23.­424
  • 23.­426
  • 23.­428
  • 23.­430
  • 23.­432
  • 23.­434
  • 23.­436
  • 23.­438
  • 23.­440
  • 23.­442
  • 23.­444
  • 23.­446
  • 23.­448
  • 23.­450
  • 24.­48
  • 24.­50
  • 24.­52
  • 24.­55
  • 26.­23
g.­971

wheel-turning emperor

Wylie:
  • ’khor los sgyur ba’i rgyal po
Tibetan:
  • འཁོར་ལོས་སྒྱུར་བའི་རྒྱལ་པོ།
Sanskrit:
  • cakravartīrāja

Definition from the 84000 Glossary of Terms:

An ideal monarch or emperor who, as the result of the merit accumulated in previous lifetimes, rules over a vast realm in accordance with the Dharma. Such a monarch is called a cakravartin because he bears a wheel (cakra) that rolls (vartate) across the earth, bringing all lands and kingdoms under his power. The cakravartin conquers his territory without causing harm, and his activity causes beings to enter the path of wholesome actions. According to Vasubandhu’s Abhidharmakośa, just as with the buddhas, only one cakravartin appears in a world system at any given time. They are likewise endowed with the thirty-two major marks of a great being (mahāpuruṣalakṣaṇa), but a cakravartin’s marks are outshined by those of a buddha. They possess seven precious objects: the wheel, the elephant, the horse, the wish-fulfilling gem, the queen, the general, and the minister. An illustrative passage about the cakravartin and his possessions can be found in The Play in Full (Toh 95), 3.3–3.13.

Vasubandhu lists four types of cakravartins: (1) the cakravartin with a golden wheel (suvarṇacakravartin) rules over four continents and is invited by lesser kings to be their ruler; (2) the cakravartin with a silver wheel (rūpyacakravartin) rules over three continents and his opponents submit to him as he approaches; (3) the cakravartin with a copper wheel (tāmracakravartin) rules over two continents and his opponents submit themselves after preparing for battle; and (4) the cakravartin with an iron wheel (ayaścakravartin) rules over one continent and his opponents submit themselves after brandishing weapons.

Located in 10 passages in the translation:

  • 2.­512
  • 2.­536-537
  • 2.­644
  • 8.­275
  • 10.­109
  • 16.­266
  • 16.­271
  • g.­217
  • g.­870
g.­973

wind element

Wylie:
  • rlung gi khams
Tibetan:
  • རླུང་གི་ཁམས།
Sanskrit:
  • —

Located in 274 passages in the translation:

  • 2.­242
  • 2.­250
  • 2.­267
  • 2.­290
  • 2.­306
  • 2.­316
  • 2.­326
  • 2.­336
  • 2.­346
  • 2.­356
  • 2.­365
  • 2.­376
  • 2.­387
  • 2.­399
  • 2.­410
  • 2.­421
  • 2.­552
  • 3.­315-319
  • 3.­580-584
  • 3.­655-656
  • 3.­658
  • 3.­748
  • 4.­34
  • 5.­42
  • 5.­188
  • 5.­190
  • 5.­198
  • 5.­319
  • 5.­406
  • 5.­417
  • 5.­434
  • 5.­442
  • 5.­445
  • 5.­456
  • 5.­473
  • 5.­481
  • 5.­483
  • 5.­486-487
  • 5.­495
  • 6.­40
  • 6.­109
  • 6.­129
  • 6.­145
  • 6.­179
  • 6.­197
  • 6.­204
  • 6.­206
  • 7.­43
  • 7.­112
  • 7.­186
  • 7.­243
  • 7.­326
  • 7.­351
  • 7.­367
  • 8.­12
  • 8.­25
  • 8.­42
  • 8.­55
  • 8.­113-115
  • 8.­120-121
  • 8.­126
  • 8.­136
  • 8.­146
  • 8.­156
  • 8.­257
  • 8.­318
  • 8.­332
  • 11.­19
  • 11.­87
  • 11.­117
  • 12.­63
  • 12.­171
  • 12.­239
  • 12.­256
  • 12.­325
  • 12.­385
  • 12.­396
  • 12.­406
  • 12.­417
  • 12.­428
  • 12.­439
  • 12.­450
  • 12.­461
  • 12.­472
  • 12.­483
  • 12.­494
  • 12.­505
  • 12.­516
  • 12.­527
  • 12.­538
  • 12.­549
  • 12.­564
  • 12.­577
  • 12.­590
  • 12.­596
  • 12.­605
  • 12.­620
  • 12.­626
  • 12.­634
  • 12.­647
  • 12.­656
  • 13.­4
  • 13.­57
  • 13.­128
  • 13.­140
  • 13.­153
  • 13.­161
  • 13.­171
  • 13.­179
  • 13.­192
  • 13.­202
  • 13.­212
  • 13.­220
  • 13.­241
  • 13.­255
  • 13.­269
  • 13.­286
  • 13.­294
  • 13.­336
  • 14.­42
  • 14.­87
  • 14.­97-98
  • 14.­137
  • 14.­228-229
  • 14.­243
  • 14.­248
  • 15.­6
  • 15.­60-66
  • 15.­124
  • 16.­11
  • 16.­27
  • 16.­43
  • 16.­50
  • 16.­52
  • 16.­59
  • 16.­66-67
  • 16.­69-73
  • 16.­76
  • 16.­92
  • 16.­112
  • 16.­126
  • 16.­136
  • 16.­150
  • 16.­163
  • 16.­180
  • 16.­194
  • 16.­208
  • 16.­222
  • 16.­229
  • 16.­241-242
  • 16.­248
  • 16.­252
  • 18.­5
  • 21.­12-13
  • 21.­16
  • 22.­61
  • 22.­66
  • 23.­186
  • 23.­299
  • 24.­40
  • 24.­42
  • 25.­13
  • 25.­22
  • 25.­67
  • 25.­143
  • 25.­150
  • 25.­163
  • 25.­171-175
  • 25.­177-184
  • 25.­191
  • 25.­206
  • 25.­222
  • 25.­237
  • 25.­252
  • 25.­261-270
  • 26.­38
  • 26.­84
  • 26.­150
  • 26.­157
  • 26.­203
  • 26.­280
  • 26.­294
  • 26.­308
  • 26.­322
  • 26.­336
  • 26.­350
  • 26.­364
  • 26.­378
  • 26.­392
  • 26.­406
  • 26.­420
  • 26.­434
  • 26.­448
  • 26.­462
  • 26.­476
  • 26.­490
  • 26.­504
  • 26.­518
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­103-104
  • 27.­313-314
  • 27.­529-530
  • 27.­663
  • 27.­670
  • 27.­679
  • 28.­2
  • 28.­42
  • 28.­113
  • 28.­130
  • 28.­145
  • 28.­156
  • 28.­211
  • 28.­319
  • 28.­384
  • 28.­386-388
  • g.­862
g.­974

wisdom

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

In the context‌ of the perfections, wisdom is the sixth of the six perfections. The translation of prajñā (shes rab) by “wisdom” here defers to the precedent established by Edward Conze in his writings. It has a certain poetic resonance which more accurate renderings‍—“discernment,” “discriminative awareness,” or “intelligence”‍—unfortunately lack. It should be remembered that in Abhidharma, prajñā is classed as one of the five object-determining mental states (pañca­viṣaya­niyata, yul nges lnga), alongside “will,” “resolve,” “mindfulness,” and “meditative stability.” Following Asaṅga’s Abhidharma­samuccaya, Jamgon Kongtrul (The Treasury of Knowledge, Book 6, Pt. 2, p. 498), defines prajñā as “the discriminative awareness that analyzes specific and general characteristics.” See also “perfection of wisdom.”

Located in 79 passages in the translation:

  • 1.­1
  • 1.­22
  • 2.­14-15
  • 2.­19
  • 2.­21
  • 2.­77
  • 2.­162
  • 2.­173
  • 2.­198-212
  • 2.­214
  • 2.­553-555
  • 2.­618
  • 2.­639
  • 2.­645
  • 3.­2
  • 5.­189
  • 8.­65
  • 8.­168
  • 13.­11
  • 13.­315-317
  • 16.­19
  • 16.­146
  • 16.­148
  • 16.­153
  • 16.­157
  • 16.­160
  • 16.­167-168
  • 16.­200
  • 16.­247
  • 17.­10
  • 17.­36
  • 17.­89-90
  • 17.­101
  • 18.­24
  • 21.­8-11
  • 22.­65
  • 23.­139
  • 23.­142
  • 23.­280
  • 24.­40
  • 24.­70
  • 24.­75
  • 24.­77
  • 26.­7
  • 27.­667
  • n.­127
  • n.­496
  • n.­681
  • n.­794
  • g.­685
  • g.­779
  • g.­792
  • g.­858
  • g.­893
  • g.­905
g.­975

wishlessness

Wylie:
  • smon pa myed pa
  • smon pa med pa
Tibetan:
  • སྨོན་པ་མྱེད་པ།
  • སྨོན་པ་མེད་པ།
Sanskrit:
  • apraṇihita

The ultimate absence of any wish, desire, or aspiration, even those directed towards buddhahood. One of the three gateways to liberation; the other two are emptiness and signlessness.

Located in 777 passages in the translation:

  • 2.­5
  • 2.­75
  • 2.­220
  • 2.­223
  • 2.­225
  • 2.­254
  • 2.­256-257
  • 2.­273
  • 2.­297
  • 2.­311
  • 2.­321
  • 2.­331
  • 2.­341
  • 2.­351
  • 2.­361
  • 2.­370
  • 2.­381
  • 2.­392
  • 2.­404
  • 2.­415
  • 2.­426
  • 2.­435
  • 2.­469
  • 2.­494
  • 2.­506
  • 2.­552
  • 2.­561
  • 2.­583
  • 3.­69-103
  • 3.­109
  • 3.­119
  • 3.­726
  • 3.­728
  • 3.­730
  • 3.­732
  • 3.­734-735
  • 3.­743-744
  • 4.­13
  • 4.­21
  • 4.­30
  • 4.­34
  • 4.­45
  • 4.­51
  • 5.­119
  • 5.­188
  • 5.­220
  • 5.­260-264
  • 5.­375
  • 5.­411
  • 5.­421
  • 5.­438
  • 5.­442-445
  • 5.­460
  • 5.­477
  • 5.­482
  • 5.­485-486
  • 5.­488
  • 5.­500
  • 6.­92
  • 6.­115
  • 6.­120-135
  • 6.­150
  • 6.­174-176
  • 6.­184
  • 6.­201
  • 6.­203-204
  • 6.­206-208
  • 6.­212
  • 6.­218
  • 7.­4
  • 7.­95
  • 7.­117
  • 7.­159
  • 7.­168
  • 7.­171
  • 7.­173-184
  • 7.­186
  • 7.­195
  • 7.­204
  • 7.­213
  • 7.­222
  • 7.­231
  • 7.­240
  • 7.­243-244
  • 7.­251
  • 7.­260
  • 7.­263-284
  • 7.­341
  • 7.­356
  • 7.­359
  • 7.­361-372
  • 8.­17
  • 8.­30
  • 8.­47
  • 8.­60
  • 8.­81
  • 8.­86-87
  • 8.­90
  • 8.­108
  • 8.­112-115
  • 8.­120-121
  • 8.­131
  • 8.­141
  • 8.­151
  • 8.­161
  • 8.­173
  • 8.­217
  • 8.­236-237
  • 8.­243
  • 8.­246
  • 8.­254
  • 8.­262
  • 8.­268
  • 8.­278-280
  • 8.­308
  • 8.­312
  • 8.­314-315
  • 8.­323
  • 8.­337
  • 8.­362-363
  • 8.­373-374
  • 8.­399
  • 9.­31
  • 10.­9
  • 10.­87
  • 10.­131
  • 10.­164-166
  • 10.­223-225
  • 10.­256
  • 10.­263
  • 11.­8
  • 11.­24
  • 11.­97-98
  • 11.­122
  • 11.­167
  • 12.­5
  • 12.­7
  • 12.­12
  • 12.­115
  • 12.­223
  • 12.­244
  • 12.­364
  • 12.­390
  • 12.­401
  • 12.­411
  • 12.­422
  • 12.­433
  • 12.­444
  • 12.­455
  • 12.­466
  • 12.­468-478
  • 12.­488
  • 12.­499
  • 12.­510
  • 12.­521
  • 12.­532
  • 12.­543
  • 12.­554
  • 12.­569
  • 12.­582
  • 12.­595-596
  • 12.­610
  • 12.­625
  • 12.­627
  • 12.­639
  • 12.­652
  • 12.­661
  • 13.­9
  • 13.­15
  • 13.­18-121
  • 13.­132
  • 13.­145
  • 13.­157
  • 13.­165
  • 13.­175
  • 13.­184
  • 13.­197
  • 13.­207
  • 13.­217
  • 13.­220
  • 13.­246
  • 13.­260
  • 13.­274
  • 13.­291
  • 13.­294
  • 13.­323
  • 13.­341
  • 14.­57-68
  • 14.­71
  • 14.­92
  • 14.­97-98
  • 14.­189
  • 14.­223
  • 14.­228-229
  • 14.­247-248
  • 15.­11
  • 15.­20
  • 15.­27
  • 15.­34
  • 15.­41
  • 15.­48
  • 15.­55
  • 15.­62
  • 15.­69
  • 15.­76
  • 15.­83
  • 15.­88-119
  • 15.­121
  • 15.­123-125
  • 15.­127-144
  • 16.­15
  • 16.­32
  • 16.­48
  • 16.­50
  • 16.­57
  • 16.­64
  • 16.­66-73
  • 16.­81
  • 16.­97
  • 16.­117
  • 16.­131
  • 16.­141
  • 16.­155
  • 16.­168
  • 16.­185
  • 16.­199
  • 16.­213
  • 16.­227
  • 16.­229
  • 16.­241-242
  • 16.­244-246
  • 16.­248
  • 16.­250-259
  • 17.­1-3
  • 17.­13
  • 17.­19
  • 17.­76
  • 17.­97
  • 17.­103
  • 18.­5
  • 18.­17
  • 18.­24
  • 18.­39-40
  • 18.­44
  • 18.­61
  • 19.­2
  • 19.­4
  • 19.­6
  • 19.­12-15
  • 19.­19
  • 21.­1-2
  • 21.­12-13
  • 21.­21
  • 21.­24-27
  • 21.­29
  • 21.­44
  • 21.­57-58
  • 22.­4-5
  • 22.­17
  • 22.­43
  • 22.­50
  • 22.­54
  • 22.­61
  • 22.­66
  • 23.­3
  • 23.­14
  • 23.­16
  • 23.­19
  • 23.­21
  • 23.­24
  • 23.­26
  • 23.­29
  • 23.­31
  • 23.­34
  • 23.­36
  • 23.­39
  • 23.­41
  • 23.­44
  • 23.­46
  • 23.­49
  • 23.­51
  • 23.­54
  • 23.­56
  • 23.­59
  • 23.­61
  • 23.­64
  • 23.­66
  • 23.­69
  • 23.­71
  • 23.­74
  • 23.­76
  • 23.­79
  • 23.­81
  • 23.­84
  • 23.­86
  • 23.­89
  • 23.­91
  • 23.­94
  • 23.­96
  • 23.­99
  • 23.­101
  • 23.­104
  • 23.­106
  • 23.­109
  • 23.­111
  • 23.­114
  • 23.­116
  • 23.­121
  • 23.­238
  • 23.­351
  • 23.­466-467
  • 23.­469-471
  • 24.­2
  • 24.­6-7
  • 24.­10
  • 24.­12
  • 24.­15
  • 24.­17-18
  • 24.­26-27
  • 24.­36
  • 24.­38
  • 24.­40
  • 24.­42
  • 24.­44-45
  • 24.­70
  • 24.­75
  • 25.­4
  • 25.­18
  • 25.­27
  • 25.­118
  • 25.­143
  • 25.­155
  • 25.­168
  • 25.­171-175
  • 25.­177-184
  • 25.­196
  • 25.­211
  • 25.­227
  • 25.­242
  • 25.­257
  • 25.­261-270
  • 26.­4
  • 26.­26
  • 26.­43
  • 26.­136
  • 26.­150
  • 26.­162
  • 26.­257
  • 26.­285
  • 26.­299
  • 26.­313
  • 26.­327
  • 26.­341
  • 26.­355
  • 26.­369
  • 26.­383
  • 26.­397
  • 26.­411
  • 26.­425
  • 26.­439
  • 26.­453
  • 26.­467
  • 26.­481
  • 26.­495
  • 26.­509
  • 26.­523
  • 26.­530
  • 26.­754-759
  • 27.­3
  • 27.­6
  • 27.­9
  • 27.­12
  • 27.­15
  • 27.­18
  • 27.­207-208
  • 27.­417-418
  • 27.­633-634
  • 27.­663
  • 27.­665
  • 27.­669-671
  • 27.­679
  • 28.­2
  • 28.­94
  • 28.­119
  • 28.­136
  • 28.­151
  • 28.­156
  • 28.­263
  • 28.­371
  • 28.­384
  • 28.­386-388
  • 28.­407
  • 28.­416-417
  • n.­187
  • n.­498
  • n.­827
  • g.­36
  • g.­783
  • g.­879
  • g.­881
  • g.­882
  • g.­911
g.­976

wishlessness as a gateway to liberation

Wylie:
  • rnam par thar pa’i sgo smon pa myed pa
  • rnam par thar pa’i sgo smon pa med pa
Tibetan:
  • རྣམ་པར་ཐར་པའི་སྒོ་སྨོན་པ་མྱེད་པ།
  • རྣམ་པར་ཐར་པའི་སྒོ་སྨོན་པ་མེད་པ།
Sanskrit:
  • apraṇihita­vimokṣa­mukha AD

Third of the three gateways to liberation.

Located in 1 passage in the translation:

  • g.­879
g.­977

with a dustless and dust-free principle

Wylie:
  • rdul med cing rdul dang bral ba’i tshul dang ldan pa
Tibetan:
  • རྡུལ་མེད་ཅིང་རྡུལ་དང་བྲལ་བའི་ཚུལ་དང་ལྡན་པ།
Sanskrit:
  • arajī­virajonaya­yukta

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­553
  • 11.­6
g.­978

without apprehending anything

Wylie:
  • myi dmyigs pa’i tshul
  • mi dmyigs pa’i tshul
  • mi dmigs pa’i tshul
Tibetan:
  • མྱི་དམྱིགས་པའི་ཚུལ།
  • མི་དམྱིགས་པའི་ཚུལ།
  • མི་དམིགས་པའི་ཚུལ།
Sanskrit:
  • anupalambha­yogena

The expression “without apprehending anything” suggests that bodhisattva great beings should teach without perceiving anything as inherently existing.

Located in 112 passages in the translation:

  • 2.­78
  • 8.­96-97
  • 8.­99-100
  • 8.­106-109
  • 8.­115
  • 8.­379-383
  • 9.­2-9
  • 9.­11-18
  • 9.­20-24
  • 13.­326
  • 14.­4-71
  • 14.­229
  • 17.­89
  • 22.­63
  • 23.­138
  • 24.­71
  • g.­114
  • g.­583
g.­979

without attachment or impediment

Wylie:
  • chags pa dang thogs pa med pa
  • chags pa dang thogs pa myed pa
Tibetan:
  • ཆགས་པ་དང་ཐོགས་པ་མེད་པ།
  • ཆགས་པ་དང་ཐོགས་པ་མྱེད་པ།
Sanskrit:
  • —

A meditative stability.

Located in 5 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­446
  • 11.­6
g.­983

without mistakes

Wylie:
  • khrul pa med pa
Tibetan:
  • ཁྲུལ་པ་མེད་པ།
Sanskrit:
  • —

A meditative stability.

Located in 6 passages in the translation:

  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­424
  • 11.­6
  • n.­307
g.­984

without settled focus

Wylie:
  • gnas su bya ba med pa
Tibetan:
  • གནས་སུ་བྱ་བ་མེད་པ།
Sanskrit:
  • niradhiṣṭhāna

A meditative stability.

Located in 5 passages in the translation:

  • 6.­163
  • 8.­109
  • 8.­407
  • 8.­517
  • 11.­6
g.­989

wrong view

Wylie:
  • lta ba
Tibetan:
  • ལྟ་བ།
Sanskrit:
  • dṛṣṭi

Second of the four torrents.

Located in 1 passage in the translation:

  • g.­350
g.­990

wrong views

Wylie:
  • log par lta ba
Tibetan:
  • ལོག་པར་ལྟ་བ།
Sanskrit:
  • mithyādṛṣṭi

Tenth of the ten nonvirtuous actions.

Located in 10 passages in the translation:

  • 2.­538
  • 2.­609
  • 8.­444
  • 9.­59
  • 17.­30
  • 18.­2
  • n.­226
  • g.­316
  • g.­592
  • g.­859
g.­992

Yāma

Wylie:
  • mtshe ma
Tibetan:
  • མཚེ་མ།
Sanskrit:
  • yāma

Third god realm of desire, meaning “Strifeless.”

Located in 88 passages in the translation:

  • 1.­11-21
  • 1.­25
  • 1.­29
  • 2.­71
  • 2.­166-167
  • 2.­176
  • 2.­179
  • 2.­224
  • 2.­445-454
  • 2.­569-570
  • 2.­589
  • 2.­644
  • 2.­669
  • 8.­67
  • 14.­1-2
  • 16.­2-3
  • 16.­249
  • 16.­262
  • 16.­264
  • 16.­266
  • 16.­271
  • 18.­7
  • 18.­17
  • 19.­4-5
  • 20.­5
  • 21.­30
  • 21.­46-49
  • 21.­52
  • 22.­49
  • 23.­16
  • 23.­21
  • 23.­26
  • 23.­31
  • 23.­36
  • 23.­41
  • 23.­46
  • 23.­51
  • 23.­56
  • 23.­61
  • 23.­66
  • 23.­71
  • 23.­76
  • 23.­81
  • 23.­86
  • 23.­91
  • 23.­96
  • 23.­101
  • 23.­106
  • 23.­111
  • 23.­116
  • 23.­471
  • 24.­20
  • 24.­24
  • 24.­61
  • 24.­70
  • 28.­276
  • 28.­396-398
  • 28.­400
  • g.­846
g.­993

Yaśodharā

Wylie:
  • grags ’dzin
Tibetan:
  • གྲགས་འཛིན།
Sanskrit:
  • yaśodharā

Definition from the 84000 Glossary of Terms:

Daughter of Śākya Daṇḍadhara (more commonly Daṇḍapāṇi), sister of Iṣudhara and Aniruddha, she was the wife of Prince Siddhārtha and mother of his only child, Rāhula. After Prince Siddhārtha left his kingdom and attained awakening as the Buddha, she became his disciple and one of the first women to be ordained as a bhikṣunī. She attained the level of an arhat, a worthy one, endowed with the six superknowledges.

Located in 1 passage in the translation:

  • 1.­1
g.­994

yawning lion

Wylie:
  • seng ge rnam par bsgyings pa
Tibetan:
  • སེང་གེ་རྣམ་པར་བསྒྱིངས་པ།
Sanskrit:
  • siṃha­vijṛmbhita

A meditative stability. According to the Śata­sāhasrikā­prajñā­pāramitā­bṛhaṭṭīkā (Toh 3807, F.53.a), it refers to a tathāgata’s power to overcome or even preempt all opposition by sheer power and magnificence.

Located in 6 passages in the translation:

  • 4.­17
  • 6.­162
  • 8.­109
  • 8.­407
  • 8.­442
  • 11.­6

ci.

Citation Index

2.­2

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“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?”

2.­3

14 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Venerable Śāriputra having thus inquired, the Lord,

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

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

“having stood in the perfection of wisdom by way of not taking their stand on it,”

“should complete the perfection of giving.”

“by way of not giving up anything, because a gift, a giver, and a recipient are not apprehended.”

“should complete the perfection of giving by way of not giving up anything.”

“Should complete the perfection of morality because no downfall is incurred and no compounded downfall is incurred”—

“Because there is no disturbance”—

“Because there is no relaxing of physical or mental effort”—

“should complete… the perfection of perseverance”

“Because there is no experience”—

“Because all phenomena are not apprehended”—

“should complete the perfection of wisdom.”

2.­4

4 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Śāriputra, bodhisattva great beings, having stood in the perfection of wisdom, should perfect the four applications of mindfulness,”

“Śāriputra, bodhisattva great beings, having stood in the perfection of wisdom, should perfect the four applications of mindfulness,”

“perfect the four applications of mindfulness.”

“because the applications of mindfulness cannot be apprehended.”

3.­1

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

The Lord… said…, “Subhūti, starting with the perfection of wisdom, be confident in your readiness to give a Dharma discourse to the bodhisattva great beings about how bodhisattva great beings go forth in the perfection of wisdom.”

3.­2

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Will venerable Subhūti instruct… on account of armor in which reposes the power of his own intellect and ready speech?”

4.­1

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

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

“Lord, bodhisattva great beings who want to comprehend form,”

5.­1

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Lord, given that I do not find, do not apprehend, and do not see a bodhisattva or the perfection of wisdom, to which bodhisattva will I give advice and instruction in what perfection of wisdom?”

“Lord, given that I do not find, do not apprehend, and do not see any real basis…—Lord, while not finding, not apprehending, and not seeing any real basis, which dharma will advise and instruct which dharma?”

6.­1

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Lord, if bodhisattva great beings practicing the perfection of wisdom without skillful means practice form,”

“if… without skillful means [bodhisattva great beings] practice form they practice a causal sign; they do not practice the perfection of wisdom,”

6.­101

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“You should know that this is the bodhisattva great beings’ lack of skillful means.”

6.­103

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“possess, form a notion of, and believe in form,”

6.­118

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Venerable Śāriputra, you should know that bodhisattva great beings practicing the perfection of wisdom like that are without skillful means.”

6.­120

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Venerable Śāriputra… when bodhisattva great beings practice the perfection of wisdom they do not practice form,”

6.­153

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Venerable Śāriputra, when bodhisattva great beings practice the perfection of wisdom like that you should know that they have skillful means.”

6.­154

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“If, while practicing the perfection of wisdom they apprehend any dharma, they are not practicing the perfection of wisdom,”

“they apprehend… they do not apprehend… they apprehend when they apprehend and do not apprehend when they do not apprehend… and they neither apprehend nor not apprehend”

6.­157

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Śāriputra… they… bodhisattva great beings… are close to the knowledge of all aspects.”

“[those] bodhisattva great beings… are close to the knowledge of all aspects.”

6.­158

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“furthermore… that knowledge of all aspects is not two and cannot be divided into two,”

“one should train in the applications of mindfulness.”

“Furthermore, because all dharmas are things that are not real, that knowledge of all aspects is not two and cannot be divided into two,”

6.­166

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“those… do not even see those meditative stabilizations, because they do not falsely project on account of those meditative stabilizations, ‘I have been absorbed,’ ”

“Those bodhisattva great beings do not conceive of those.”

6.­168

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“The perfection of wisdom is not one thing, the meditative stabilization another, and the bodhisattva yet another. Bodhisattvas themselves are the meditative stabilization, and the meditative stabilization itself is the bodhisattva.”

6.­169

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“because all dharmas are the same.”

“Is it possible to teach the meditative stabilization?”—

“No indeed, Venerable Śāriputra.”

6.­170

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Do they form a notion of those meditative stabilizations?”

“They do not form such notions.”

6.­171

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“How do they not form such notions?”

“They do not mentally construct them.”

6.­172

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“because all phenomena do not exist.”

6.­174

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“because all dharmas are things that are not real, that knowledge of all aspects is not two and cannot be divided into two,”

“taught to be the foremost of śrāvakas at the conflict-free stage”

“excellent!”

6.­176

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Śāriputra, when bodhisattva great beings train like that in the perfection of wisdom,”

“they train in the eighteen distinct attributes of a buddha, by way of not apprehending anything,”

“Śāriputra… training like that… up to they train in the eighteen distinct attributes of a buddha, by way of not apprehending anything,”

6.­177

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Śāriputra, because of the state of absolute purity they do not apprehend a self,”

6.­180

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“aggregates, constituents, sense fields,”

6.­185

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“they do not apprehend a stream enterer,”

“a buddha.”

“because of the state of absolute purity”

6.­186

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Lord, what is purity?”

“Śāriputra, not being produced, not stopping, not being defilement, not being purification, not appearing, not being apprehended, and not occasioning anything is called the purity of all dharmas.”

6.­187

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Do not train in any dharma”—

“those dharmas do not exist in the way foolish, ordinary people take them to be.”

6.­188

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Śāriputra, as they do not exist, so do they exist.”

“Thus, they do not exist, so one says ignorance.”

6.­189

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Lord why are the nonexistent called ignorance?”

“Śāriputra, form does not exist,”

6.­203

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Those foolish people [who] settle down on them because of ignorance and craving… are attached to the two extremes.”

“permanence and annihilation.”

“They do not know, and they do not see”—

6.­205

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“they are, therefore, counted as fools. They will not definitely emerge.”

“they are, therefore, counted as fools,”

6.­211

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Why… do they… not train… and not go forth?”

6.­212

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“without skillful means they mentally construct and settle down on”

6.­213

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“the knowledge of all aspects.”

6.­219

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Śāriputra, they go forth to the knowledge of all aspects by way of not apprehending emptiness.”

7.­1

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Lord, suppose someone were to ask, ‘Does this illusory being, having trained in the perfection of wisdom, go forth to the knowledge of all aspects or reach the knowledge of all aspects?’ ”

“Lord, suppose someone were to ask,”

8.­2

4 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Subhūti, the meaning of the word bodhisattva is an absence of a basis in reality,”

“Subhūti, it is because bodhi and sattva are not produced. Awakening and a being do not have an arising or an existence. They cannot be apprehended.”

“Subhūti, awakening has no basis in reality and a being has no basis in reality.”

“Therefore, a bodhisattva’s basis in reality is an absence of a basis in reality.”

9.­1

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the four applications of mindfulness.”

“body… feeling… mind… and dharmas”—

9.­2

6 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Dwell while viewing in a body the inner body”—

“viewing in a body the outer body.”

“viewing in a body the inner and outer body.”

“without indulging in speculations to do with the body.”

“By way of not apprehending anything”

“Enthusiastic, introspective, mindful, having cleared away ordinary covetousness and depression”—

10.­1

4 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Subhūti, in regard to what you have asked—‘How have bodhisattva great beings come to set out in the Great Vehicle?’ ”

“By all dharmas not changing place”—

“But even though they do not falsely project the level of those dharmas… they still do the purification for a level”

“Lord, what is done in purification of the surpassing aspiration of bodhisattva great beings occupying the first level?”

14.­1

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“all the Four Mahārājas stationed in the great billion world systems together with many hundreds of thousands of one hundred million billion gods were assembled in that very retinue,”

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    84000. The Perfection of Wisdom in One Hundred Thousand Lines (Śata­sāhasrikā­prajñā­pāramitā, shes rab kyi pha rol tu phyin pa stong phrag brgya pa, Toh 8). Translated by Gareth Sparham. Online publication. 84000: Translating the Words of the Buddha, 2025. https://84000.co/translation/toh8/UT22084-014-001-chapter-6/toh3808.Copy
    84000. The Perfection of Wisdom in One Hundred Thousand Lines (Śata­sāhasrikā­prajñā­pāramitā, shes rab kyi pha rol tu phyin pa stong phrag brgya pa, Toh 8). Translated by Gareth Sparham, online publication, 84000: Translating the Words of the Buddha, 2025, 84000.co/translation/toh8/UT22084-014-001-chapter-6/toh3808.Copy
    84000. (2025) The Perfection of Wisdom in One Hundred Thousand Lines (Śata­sāhasrikā­prajñā­pāramitā, shes rab kyi pha rol tu phyin pa stong phrag brgya pa, Toh 8). (Gareth Sparham, Trans.). Online publication. 84000: Translating the Words of the Buddha. https://84000.co/translation/toh8/UT22084-014-001-chapter-6/toh3808.Copy

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