• 84000
  • The Collection
  • The Kangyur
  • Discourses
  • Perfection of Wisdom
  • Toh 8

This rendering does not include the entire published text

The full text is available to download as pdf at:
/translation/toh8.pdf

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

The Perfection of Wisdom in One Hundred Thousand Lines
Notes

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

84000 logo

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.

Logo for the license

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

Options for downloading this publication

This print version was generated at 7.25pm on Wednesday, 26th February 2025 from the online version of the text available on that date. If some time has elapsed since then, this version may have been superseded, as most of 84000’s published translations undergo significant updates from time to time. For the latest online version, with bilingual display, interactive glossary entries and notes, and a variety of further download options, please see
https://84000.co/translation/toh8.


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?”

T3808

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.

T3808

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

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?

T3808

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.

T3808

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.

T3808
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.

T3808

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.

T3808

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.­9
See Conze 1978, pp. 34–35 and 40, and Conze 1974.
n.­10
See Zacchetti 2005, pp. 19–22.
n.­11
See Suzuki and Nagashima 2015.
n.­12
Since the longer texts are prose works, “line” (śloka) in this context is simply a unit of measure of thirty-two syllables, rather than implying a verse couplet as in some other contexts.
n.­13
According to Zacchetti (2015, p. 176), the mentions come in a list of Prajñāpāramitā scriptures at the beginning of the Jin’gang xian lun (金剛仙論, Taishō 1512).
n.­14
This point was emphasized by Zacchetti (2005, pp. 42–50), and is further discussed in Zacchetti 2015, pp. 185–87.
n.­15
Da banruoboreboluomiduo jing (大般若波羅蜜多經, Taishō 220).
n.­16
For a more detailed account of the successive Chinese translations of The Perfection of Wisdom in Twenty-Five Thousand Lines, see the introduction to The Perfection of Wisdom in Twenty-Five Thousand Lines (Toh 9), i.­11–i.­21.
n.­17
More so than the Sanskrit of the Twenty-Five Thousand matches the Tibetan of the Kangyur version, for the case of the Twenty-Five Thousand is complicated by the existence of two different versions in Tibetan, one in the Kangyur (Toh 9) and the other in the Tengyur (Toh 3790); the Sanskrit matches the “eight-chapter” Tengyur version most closely. For more detail, see the introduction to The Perfection of Wisdom in Twenty-Five Thousand Lines (Toh 9), i.­35–i.­39.
n.­18
See Martin 2012. The blog posts of Dan Martin (Yerushalmi) on the topic of these early, imperial period translations have been most helpful in our explorations of it. Note that the word bla, which has many possible connotations, could also be understood as meaning “early” or “primary.” In Ngawang Zangpo 2010, bla ’bum is rendered “Master Copy.”
n.­19
Although given the clan name Nyang (nyang) in Butön’s History, in the Padma Kathang (pad+ma bka’ thang, a fourteenth-century treasure text revealed by Orgyen Lingpa), and in a number of later works, other early texts say he was of the Lang (rlangs or sometimes glang) family. Alaksha Tendar mentions both clan names (folio 5.b). Khampa Gocha was among the earliest ordained Tibetan monks (but not one of the “seven men who were tested”). He is also sometimes referred to as Lang Khampa Lotsāwa, and may (according to Amyé Shab) be the same person as Lang Sugata Gocha (rlangs su ga ta go cha) or Lang Déwarshekpa Gocha Sungpa (rlangs bde bar gshegs pa go cha bsrungs pa); see van der Kuijp 2013, pp. 178–79.
n.­20
Butön, folio 146.a. See also Nishioka, p. 68, # 105.
n.­21
A draft translation of the relevant passage is provided by Martin 2012.
n.­22
Rongtönpa, folios 3.a–3.b; Minling Terchen, folio 198.a; Alaksha Tendar, folios 5.b–6.b; Kongtrul, p. 227.
n.­23
Degé dkar chag, chapter 2, folios 88.b–89.a; chapter 3, 2.2.­12; chapter 4, folios 117.a–117.b.
n.­24
Narthang dkar chag rgyas pa, folio 24.a et seq., or Pedurma vol. 106, pp. 113–18 (the latter being considerably easier to read). See bibliography entry under Olkha Lelung Lobsang Trinlé.
n.­25
The Narthang catalog agrees on folio 24.a, but the summarized list of six manuscripts on folio 25.a (see below) suggests that the first translation was made in the reign of Tridé Tsuktsen, Tri Songdetsen’s father.
n.­26
The Tibetan word dum bu, literally “piece” or “portion” is used in these descriptions, and although it may denote volumes, the meaning may be some other physical division into parts.
n.­27
According to most accounts, although Rongtönpa’s (folio 3.a) could be read as referring rather to the queen’s blood being used. The Tibetan mtshal (meaning “vermilion,” or just “red”) added to khrag (“blood”) most likely serves simply as an honorific, or denotes red ink made with blood, or might possibly even imply that vermilion was added to blood to make red ink.
n.­28
See the introduction to The Aparimitāyurjnāna Sūtra (2) (Toh 675), i.8.
n.­29
See van Schaik 2002.
n.­30
The translations of these often-cryptic names are tentative. They are made on the assumption that each starts with a king’s name or moniker.
n.­31
The Tibetan bye in this name could also be understood to mean “sand” or “million.”
n.­32
Presumed to be Namdé Ösung (gnam sde ’od srungs), a son of Langdarma; for details see Dungkar’s dictionary, p. 1217.
n.­33
Narthang catalog, folio 25.a. The mention of here of a “Darma” sponsoring the production of a Hundred Thousand, if it refers to Langdarma, is one among other pieces of historical evidence suggesting that Langdarma may not have been as hostile to Buddhism as the widespread traditional account relates.
n.­34
Rongtönpa, folios 3.b.5–4.a.2.
n.­35
We have so far been unable to identify this person further, or the period in which he lived; his revised version seems to be anterior to Ngok’s revision, but the chronology needs further investigation.
n.­36
Rongtönpa had already said earlier (folio 3.a) that there were many copies of even the first, shortest translation to be found in Central Tibet. Indeed, Martin 2012 reports on the finding in Drepung by the contemporary Tibetan scholar Kawa Sherab Sangpo of one such “red manuscript” four-volume set.
n.­37
Narthang catalog, folio 25.a.7.
n.­38
Rongtönpa, folios 4.a.6–4.b.6.
n.­39
Degé Kangyur dkar chag, F.117.a. The absorptions mentioned in the dkar chag are (1) shes rab sgron ma, (2) snang ba gsal ba, and (3) zla ba’i sgron me.
n.­40
Rongtönpa, folio 5.a.4.
n.­41
Rongtönpa, folios 3.b–4.a. One clue that the seventeen versions he mentions belong to the imperial period and precede Ngok’s revision is that the tenth was produced by Lhalung Pelkyi Dorje (lha lung dpal gyi rdo rje), presumably the same as the well-known ninth-century figure said to have assassinated Langdarma (see Treasury of Lives).
n.­42
Narthang catalog, folio 25.a.7. From the sequence of the passage concerned it would seem that this version must have appeared before the time of the thirteenth-century Chomden Rikpai Raltri (bcom ldan rig pa’i ral gri, 1227–1305). The best known Yarlung Jowo is Shākya Rinchen Dé, fifteenth-century author notably of a history, but not known for his work on the editing or production of Kangyurs. He is therefore probably not the person referred to here, nor is it likely to be the famous Yarlung Lotsāwa Drakpa Gyaltsen (1242–1346). Another Yarlungpa is mentioned as a Narthang scholar who may have been responsible for an early Tengyur or its catalog. See Schaeffer and van der Kuijp 2009, p. 36, and Almogi 2021, pp. 177–78.
n.­43
Rongtönpa, folio 5.b.
n.­44
Neither of the two copies of the Hemis Kangyur, the fifth of the Kangyurs that add the extra chapters, is complete enough at the end of the final volume to show whether or not there was a colophon.
n.­45
’di ni bsam yas dang lha sa’i rig zing mtshams mi ’da’ la sogs pa la gtugs nas/ zhus dag lan bcu drug byas pa’i rgyan gong gi ’bum nag mtshams mi ’da’ la phyi mo byas nas/ dag par gtugs pa’i ’bum sdig ma ’dres zhes bya ba’i gser ’bum bcu gnyis dum/ lo tsa ba chen po thams cad mkhyen pa bu ston rin chen grub kyi thugs dam la phyi mo bgyis nas/ mkhas chen rin chen rgyal mtshan pas bzhengs pa la ma phyi bgyis pa’o. In Tibetan literature overall, such a large number of figures with the name Rinchen Gyaltsen are recorded that it would be difficult to identify this one with certainty. However, if the moniker “great scholar” is taken as a specific one, there was a fifteenth-century scholar at Sangphu referred to as mkhas dbang rin chen rgyal mtshan.
n.­46
On the differences between the Kangyur and Tengyur versions of the Twenty-Five Thousand, see the introduction to The Perfection of Wisdom in Twenty-Five Thousand Lines, i.­35–i.­39.
n.­47
See the introduction to The Perfection of Wisdom in Twenty-Five Thousand Lines, i.­111–i.­113.
n.­48
In the Twenty-Five Thousand, ch. 26 has the title “The Hells,” and ch. 27 “The Purity of All the Dharmas.”
n.­49
The reservation here is that, at a fine-grain level, the Abhisamayālaṃkāra only fits the order of the Twenty-Five Thousand fully in the version of the sūtra in the Tengyur (Toh 3790) and not in the Kangyur version (Toh 9); see n.­46.
n.­50
On Smṛtijñānakīrti, see his biography in Treasury of Lives.
n.­51
For an explanation of these various names (a complex topic), see i.­7–i.­13.
n.­52
This commentary has been translated and published by 84000, and will be linked to the present text. See The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines (Toh 3808), 2022; details of its authorship attribution, etc., can be found in the introduction.
n.­53
This commentary (Toh 3807) is currently being translated by 84000 and, when ready, will be linked to the present text. For its authorship attribution, see as follows: Denkarma folio 5.a; see also Hermann-Pfandt 514. Phangthangma, p. 54; see also Kawagoe 767. Chomden Rikpai Raltri, folio 70.b.3; see also Schaeffer and van der Kuijp 2009, p. 263. Butön, folio 156.a.
n.­54
For details of these Tibetan lineages of prajñāpāramitā study, see Kongtrul, pp. 227–28, translated in Stein and Zangpo 2013, pp. 258–60; see also Brunnhölzl 2010, vol. 1, pp. 43–46.
n.­55
Dolpopa explicitly emphasized the importance, in his opinion, of the Bṛhaṭṭīkā commentarial tradition over that of the Abhisamayālaṃkāra.
n.­56
See Sparham (2022b), 2.­17 and n.­247.
n.­57
That is to say, in most Kangyurs; the Narthang, Lhasa, Namgyal, and Shey Kangyurs do, however, include the final four chapters (see above, i.­39).
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.­59
Bṭ1: “It means thus, in the order explained above, those who possess the inspired eloquence that was unimpeded are simply in possession of the good quality of being extremely skillful at the ‘inexhaustible’ many types of means for teaching the doctrine to beings.” Vetter, p. 29, n. 66, says “one would rather expect a kṣaya belonging to pratisaṃvid,” suggesting as an alternative translation “had comprehended the teaching, the inexhaustible mode of the detailed and thorough knowledges.”
n.­60
Edgerton s.v. kuhana: “hypocrisy, specifically display of behavior designed to stimulate laymen to give gifts.”
n.­61
“Realized and integrated” renders rtogs pa khong du chud pa. Cp. Kimura, 1–1:1, gambhīra­dharma­kṣānti­pāraṅgatair; Ghoṣa, Gilgit gaṃbhīra­dharma­kṣānti­paramagatiṃ gatair, “gone to the furthest state that is a forbearance for the profound ultimate attribute.”
n.­62
By contrast, Bṭ1 renders this compound “they had overcome karma and afflicted mental states so they had overcome the hostile forces” and says it “means they had eliminated the enemy‍—karma and afflicted mental states.”
n.­63
Bṭ1: “ ‘Difficult for all śrāvakas and pratyekabuddhas to understand’ teaches that śrāvakas and pratyekabuddhas cannot understand the knowledge, aspiration, and range of practice of those bodhisattvas.” So too Vetter, p. 70.
n.­64
The correct reading is uncertain. Kimura, 1–1:1 ananta­kalpa­koṭīniḥsaraṇa­kuśalair; Gilgit 1v2–3 (Zacchetti, p. 366; Vetter, p. 72), ananta­kalpa(ko)[ṭī]nirdeśa­jñāna­nirḥsaraṇa­kuśalair; Ghoṣa p. 4 ananta­kalpa­koṭi­nirdeśa­jñātibhiḥ saraṇyākuśalair? Edg s.v. niḥsaraṇa, citing Mvy 853, which cites this same passage (like Kimura) only with niḥsaraṇa (as in Bṭ3, 20a4 (1.­110), nges par ’byung ba), suggests ye shes kyi (not ye shes kyis) might go with ’byung ba; cp. yid ’byung ba (nirvid) (“disgust,” “renunciation”) in the sense of a mental emancipation from something otherwise believed to be real and a problem. Bṭ1, p. 650, also has kyi ’byung (“of”) and, like Bṭ3, says the ’byung ba here rendered “emancipation” means just that the bodhisattvas “have finished with and gone beyond” eons of teaching and working for beings, so, because of their practice of perseverance, at this level are effortless.
n.­65
This and the next are in an inverted order in D, which has not been followed here.
n.­66
Here and in the Twenty-Five Thousand, D reads shes pa phra ba, whereas the Ten Thousand has phra ba mkhyen pa. The Long Explanation (Toh 3808 1.­123) here lists various aspects of this “subtle knowledge” or “knowledge that engages in subtlety” (which it renders as ye shes phra ba) with regard to conduct and so forth.
n.­67
Gilgit (Zacchetti, p. 367) and Ghoṣa, p. 5, pratītya­nirdeśa­kuśalair; Vetter: “skilled in teaching dependent on the audience.” The brten pa rtogs pa is a don ’gyur. Emend Urga bden pa to brten pa. Bṭ1 glosses bden pa (emend to brten pa) rtogs pa with gzhan gyis rtogs par bya ba’i phyir bstan pa.
n.­68
Gilgit, Ghoṣa omit. Bṭ1 glosses it with “…stopping those actions and afflicted mental states of self and others through skillful means.”
n.­69
Bṭ1: “They do not ultimately view such scriptural doctrine as an existing thing, but conventionally, on account of their skill in the ‘ways of the doctrine,’ the various forms of teaching the levels and perfections and dharmas on the side of awakening and so on, they are fearless and are not scared, whatever the audience, when they differentiate and teach those doctrines.”
n.­70
This renders Gilgit yathātmyāvatāraṇā­kuśalaiḥ. Bṭ1 says this “teaches the skill in entry into the range of the knowledge of the tathāgatas. The range of the knowledge of the tathāgatas, furthermore, is twofold: the correct comprehension of the ultimate nature of things and the correct comprehension of the conventional nature of things. As for the correct comprehension of the ultimate nature, ultimately all phenomena are simply just the true nature, beyond causal signs and ideas. As for the correct comprehension of the conventional nature, it is the unsurpassed conduct of the blessed buddhas‍—bringing beings to maturity, purifying a buddhafield, and so on. That is the meaning of being skilled in bringing about correct comprehension of the range of the tathāgatas.”
n.­71
Ghoṣa, p. 6, sarva­buddhotpādopasaṃkramaṇa­kuśalair; Bṭ1, p. 660: “This is teaching that having traveled to whichever world system in which the buddhas appear, they are skilled in worshiping and serving them.”
n.­72
Ghoṣa, p. 6, aparimita­buddhādhyeṣaṇa­kuśalair; Bṭ1, p. 660: “This means that having gone into the presence of all those blessed lord buddhas, as many as there are, maintaining themselves in innumerable, immeasurable world systems, they request them to turn the wheel of the Dharma, and request those thinking to enter into final nirvāṇa to stay for a long time.”
n.­73
Bṭ1, p. 661: “This teaches that they possess the result from having completed the meditative stabilities that are the cause of the extrasensory powers. It means they are skilled, through the power of having earlier meditated on many types of meditative stabilities, at reveling in the various types of miraculous powers and working in various ways for the welfare of beings.”
n.­74
Ghoṣa, p. 6, and Kimura, 1–1:1, Sārthavāha. This is also the form found in the Twenty-Five Thousand.
n.­75
This name is not attested, except perhaps in Gilgit, 1v11, where the illegible letter that Zacchetti, p. 367, n. 6, renders as pā (following Ghoṣa’s bhadrapāla) may in fact be ba.
n.­76
Here and in the following the names have been rendered as ending in -mati in accord with the Tib blo gros, not as expected with the Skt possessive ending -matin.
n.­77
mthu dam pas rnam par gnon pa in place of rab kyi rtsal gyis rnam par gnon pa.
n.­78
Ghoṣa, p. 6; Kimura, 1–1:2, has Anupamacintin.
n.­79
Gilgit, 2r3, Vyūharāja (rnam par bkod pa’i rgyal po).
n.­80
dgongs pa is honorific for dran pa; cf. Bṭ1, p. 662, dran pa mngon du gzhag pa bstan pa’i phyir.
n.­81
’phrul gyi spyan is the pre-reform translation of divyacakṣus (“divine eye”).
n.­82
For all the parts of the body mentioned in this paragraph, the Tib reads ’od zer bye ba khrag khrig brgya stong drug cu drug cu. The translation does not repeat drug cu (“sixty”) because it signifies that sets of that number of rays of light are emitted from each one of the paired parts of his body or individual members in the list. Ghoṣa omits ṣaṣṭiṣaṣṭi each time.
n.­83
On the specific number hundred thousand ten million billion see the enumeration spelled out in detail, beginning from one and going up to an anabhilāpyānabhilāpya, below (2.­164).
n.­84
In both the Skt and Tib, in each of the six sets of three words the same verb is used with the same prefixes indicating greater intensity.
n.­85
This reading (also in the Twenty-Five Thousand and the Tengyur version of the Twenty-Five Thousand) appears to render mṛduka and snigdha not literally, but in accord with what they are attempting to convey; cf. Mppś (English translation), pp. 376–77, “the Buddha first shows his miraculous power to the beings of the tri­sāhasra­mahā­sāhasra­loka­dhātu; then, when their minds are softened (mṛduka, snigdha), he preaches the Dharma to them. This is why he shakes the earth in six ways.” Bṭ1, p. 667: “Even when it shakes in six ways, beings do not become alarmed, scared, and so on, and the mountains, ground, vegetation, and so on become easily traversable, verdant, and delightful.” On nyams su bde ba cf. Negi s.v. nyams bde ba.
n.­86
log par ltung/lhung ba, vinipāta.
n.­87
This D reading, absent from K, N, and so on, is supported by both Ghoṣa and Gilgit and in large part by the Eighteen Thousand.
n.­88
This renders Ghoṣa, p. 21, prakṛtyātmabhāvaḥ (prakṛtyā ātmabhāvaḥ), literally “his own body, in its basic nature.” Cf. Kimura, 1–1:6, ātmabhāvaṃ prākṛtam, “an ordinary body” (Zacchetti, pp. 266–67, n. 202, citing Lamotte, vol. 1, p. 517, “corps ordinaire”).
n.­89
This renders Ghoṣa, p. 21, śuddhā­vāsakāyikā­devanikāyā ābhāsvarā brahmakāyikāḥ; cp. Kimura, 1–1:6, śubhakṛtsnā ābhāsvarā brahmakāyikā. Here and in the Twenty-Five Thousand the name kun snang dang ba (ābhāsvara) refers to the third of the three divisions of the gods of the second meditative concentration in the form realm. The rendering ’od gsal ba (ābhāsvara) is more frequent; dang ba is perhaps gdangs for svara. That the order is unusual here is corroborated by the detailed explanation in Mppś (English translation), pp. 409–12.
n.­90
Nakamura (2014, p. 516) renders these “strewing [flowers] near [to Buddha], strewing [flowers] in front [of Buddha] and strewing [flowers] all around [Buddha].” The Tib says, literally, “strew down on, strew over, and strew right over.”
n.­91
Again, in each of the three words the same verb is used with prefixes indicating greater intensity. Ghoṣa, p. 22, lambante sma pralambante sma abhipralambante sma.
n.­92
This is the spelling, not bṛha(t) in Ghoṣa (the only place these divisions are attested to our knowledge).
n.­93
A literal rendering is “in the form of a youth” (kumāra­bhūta). Bṭ1, pp. 674–74: They are “bodhisattvas seated in the presence of the Blessed One Śākyamuni, among whom some naturally have few attachments and from first producing the thought are celibate and have completed the ten levels, and some are bodhisattvas who have attained a standing on the eighth level and above free from effort and conceptualization. They are like young princes, and they are suitable to be given the empowerment as the regent (rgyal tshab) of a blessed lord buddha, a Dharma king, because they are standing at the level of a successor of a Dharma king.”
n.­94
der nyams par gyur ta re renders Ghoṣa, p. 30, ma tatra kṣanethāḥ.
n.­95
“Since” renders upādāya, rendered phyir in Tib, in the sense that the perfection comes after what is preceded by it (phyi ru).
n.­96
“False imagination” renders yongs su rtog pa. Kimura, 1–1:28, vikṣiptacittān; Ghoṣa, p. 56, avikṣepāśaṅkaraṇatām (“no disturbance and nothing that makes you anxious”); Gilgit (Zacchetti), p. 376, dhyānamadānāsvādanatām, and the Twenty-Five Thousand and the Eighteen Thousand, which share the same reading, all differ.
n.­97
Emend skye ba, “birth,” to C skyo ba (Ghoṣa, Kimura, Gilgit udvega), “disillusionment.”
n.­98
Kimura, 1–1:29, aśuci (“uncleanliness”).
n.­99
This renders advaya (in all editions of the Hundred Thousand) in place of Ghoṣa, Kimura, and Gilgit anvaya; Twenty-Five Thousand, ka 28a7 (2.­5), rjes su ’gro ba; Eighteen Thousand, ka 12a5 (2.­4), and Bṭ1, p. 703, rjes su rtogs pa.
n.­100
Ghoṣa yathāruta; Gilgit yathāva(t); Bṭ1, p. 705, and Bṭ3 4.­55: “have an understanding and knowledge of all the languages and speech of hell beings, animals, ghosts, gods, humans, and Brahmā deities.”
n.­101
Cf. the entry on vitakka by Bhikkhu Anālayo in Encyclopedia of Buddhism, edited by G.P. Malalasekera et al, vol. 8 (2009), pp. 14–15 s.v. vitakka and jhāna. The “initial application of mind” (Tib rnam par rtog pa; Skt vitarka) and “sustained application of mind” (Tib rnam par dpyod pa; Skt vicāra) are necessary before reaching the stillness of the second meditative concentration. These are not gross conceptual states that give rise to lust or hatred. The author makes a rather nice association of the two terms with the way the mind works when somebody is going to say something. It may be fully articulated within the mind before it is said, or it may not be. In both cases there is a deep mental effort, as it were, not a gross level of thinking, necessary to get out what you want to say, and in that sense there is a level of effort in the first concentration absent on the higher levels.
n.­102
This renders PSP, 1–1:30, anājñātamājñāsyāmīndriya, “the faculty of coming to understand what one has not yet understood” (cf. Abhidharmakośa 2.4), but both Ghoṣa and Gilgit have ājñāsyāmītīndriya, “the ‘I will come to know’ faculty.”
n.­103
The translators read ājñātāvīndriya.
n.­104
Ghoṣa, p. 67, and Gilgit sarvvākāravaropetaṃ sarvvajñajñānam abhisamboddhukāmena. Cp. Kimura, 1–1:30 (le’u brgyad ma, 27b7), which has been edited to perfectly fit with the Abhisamayālaṃkāra: sarvajñatāṃ jñānena darśanena cāvalokyātikramitukāmena bodhisattvena mahāsattvena prajñāpāramitā bhāvayitavyā, mārgajñatāṃ paripūrayitukāmena sarvākārajñatām anuprāptukāmena.
n.­105
Bṭ1, p. 722: “This teaches the result of the bodhisattvas’ knowledge of all aspects of the path, because bodhisattvas perfect the knowledge of all aspects of the path, and having understood the thoughts and behavior of beings, establish what is beneficial for beings.”
n.­106
The explanation at Bṭ3 4.­80 and Bṭ1, p. 722, reads the compound sarva­vāsanānusaṃdhi­kleśa­prahāṇa as a dvandva to mean “abandon all propensities, connections, and afflicted mental states”: “It teaches the result of the knowledge, furnished with the best of all aspects, of a knower of all aspects. Propensities left by action, propensities left by afflicted mental states, and propensities left by life [Bṭ3 “birth”] are the three sorts of propensities; connections to action, connections to afflicted mental states, and connections to life are the three sorts of connections, because the connections on account of dependent origination are three. The meaning is that they ‘want to abandon’ all ‘propensities,’ all ‘connections,’ and all ‘afflicted mental states.’ ” See The Precious Discourse on the Blessed One’s Extensive Wisdom That Leads to Infinite Certainty (Toh 99), 3.­162, and Mppś (English translation) vol. 5, p. 2029, n. 399.
n.­107
This scripture sometimes says “five” and sometimes “six” extrasensory powers (abhijñā). Bṭ1 says the sixth is “knowledge of the extinction of contaminants/inflows.”
n.­108
Bṭ1, p. 725: “It says this because bodhisattvas are focused on the welfare of all beings. So, because they have to work for their welfare, they correctly understand what thoughts they are thinking and what conduct they have faith in and so on.”
n.­109
This differs slightly from both the Twenty-Five Thousand 2.­9, and the Eighteen Thousand 2.­7. Cf. PSP, 1–1:32, and le’u brgyad ma, ga 28b7 ff.
n.­110
Only D Hundred Thousand has this reading, supported by Z, p. 377, sthātukāmena; the Twenty-Five Thousand, Eighteen Thousand, and le’u brgyad ma have spyod.
n.­111
This renders spos.
n.­112
D omits.
n.­113
Ghoṣa, Gilgit, and PSP omit.
n.­114
At Twenty-Five Thousand 2.­19 the same Tib is rendered into English as “all worlds within the whole infinity of the realm of phenomena and the very reaches of the realm of space.”
n.­115
This renders snying po byang chub. The bodhimaṇḍapa is the “choice ring” (like the cream, which is the essence of the milk, that makes a rim on a bucket) within which enlightenment occurs.
n.­116
sems bskyed pa gcig gis. In other instances in the text, sems bskyed pa (cittotpāda) has been interpreted as an abbreviated form of the technical term byang chub kyi sems bskyed pa (bodhicittotpāda), and thus sems bskyed pa has been rendered “setting of the mind on enlightenment,” but in the present context this term seems more likely to mean simply “just by having the thought.”
n.­117
Bṭ1, p. 732: “Who want to understand the ultimate and conventional aspect and defining characteristic of all conditioned and unconditioned phenomena.” The Twenty-Five Thousand, ka 32a3 (2.­26), adds de bzhin nyid.
n.­118
Bṭ1, p. 732: “It is true that there is no difference in the real nature but it is still divided threefold on account of a differentiation of its basis and the entry into it. The entry into it is threefold because of the entry into by the bodhisattvas’ knowledge of all aspects of paths, the blessed lord buddhas’ all-aspect omniscience, and the śrāvakas’ and pratyekabuddhas’ knowledge of all the dharmas. Among them, the thoroughly established nature of inner and outer phenomena such as forms and sounds and so on is called ‘the real nature of all phenomena’; the unmistaken real nature, the one and only real nature, suchness, the unchanging real nature, and the genuine, definitive real nature are the real nature of all phenomena, and are simply synonyms for the unmistaken realization by the bodhisattvas’ knowledge of all aspects of paths. So, it is teaching that they want to comprehend by entering into it with the bodhisattvas’ knowledge of all aspects of paths.”
n.­119
Alternatively, the dharmadhātu is the “dharma constituent” under which rubric all phenomena are subsumed. Bṭ1, p. 733: “The essential nature of the dharmakāya (‘body of qualities/ultimate attributes’) is the basis of all the dharmas (‘qualities’), the powers, the fearlessnesses, and so on, of a buddha, hence it is called the ‘realm of phenomena/dharma constituent.’ So it is saying that those who want to comprehend such a realm of phenomena /dharma constituent by entering into it as knowers of a tathāgata’s all-aspect omniscience should train in the perfection of wisdom.”
n.­120
Bṭ1, p. 733: “The nirvāṇa without any remaining aggregates of the śrāvakas and pratyekabuddhas is called the suchness at the very limit of reality. So it means that those who want to comprehend such a suchness at the very limit of reality by entering into it with a śravaka’s or pratyekabuddha’s knowledge of all the dharmas should train in the perfection of wisdom. It is teaching that they want to attain the qualities of an eighth-level bodhisattva.”
n.­121
This renders asaṃkhyeya and aprameya, two fabulously high numbers.
n.­122
Ghoṣa oṣadhi.
n.­123
This renders the Tib literally, but it makes better sense to take the earlier words in the Skt compounds (which both end in saṃcaya, “collection”)‍—the trees and so on, and the rocks and so on‍—as incorporated in the last words (“forests” and “land”).
n.­124
“Such that” renders the zhes (*iti) at the end; the Twenty-Five Thousand supplies ’dod pas, “wanting” or “wishing that.”
n.­125
The translators read eva in place of Ghoṣa, p. 90, evam. “Based on” renders gnas pas (niśrāya).
n.­126
The translators perhaps read a form of saṃbhū in place of Ghoṣa, p. 91, samāpad.
n.­127
Alternatively, sarvva­dharmma­prajñānatānupalambhayogena means “by way of not apprehending a wisdom that knows all phenomena.”
n.­128
Bṭ1, p. 736: “The attributes (guṇa, yon tan) are twofold: ultimate attributes and conventional attributes. The ultimate attribute is the intrinsically pure nature of the dharma body. The conventional attributes are the powers, fearlessnesses, eighteen distinct qualities, and so on.
n.­129
Bṭ1, p. 736: “ ‘Conditioned phenomena’ (saṃskṛta) are made (kṛta) from the coming together and assembly (saṃ-) of causes and conditions. There are contaminated and uncontaminated ones. Of them, the contaminated are phenomena included in the three realms. The uncontaminated are in essence the path of the noble ones. The correct knowledge of those phenomena in their ultimate and conventional modes insofar as it has got to the limit of, has comprehended, them, is ‘perfection’ that has ‘gone beyond.’ ”
n.­130
Bṭ1, p. 736: “The contaminated are form and so on, those in regard to which afflicted mental states arise. The uncontaminated are the levels, the perfections, the nirvāṇas and so on, which is to say, those in regard to which afflicted mental states do not emerge.”
n.­131
Bṭ1, p. 737: “Virtuous phenomena are nonattachment, nonconfusion, nonhatred and so on. Nonvirtuous phenomena are attachment, confusion, hatred and so on.”
n.­132
Bṭ1, p. 737: “Ordinary phenomena are from the end of the level of practice on account of belief on down. Extraordinary phenomena are from the first level on up to the buddha level.”
n.­133
Bṭ1, p. 737: “The material phenomena appear and are to be seen and are obstructing. Immaterial phenomena (without form) do not appear and are not to be seen and are not obstructing.”
n.­134
Bṭ1, p. 737: “Determinate phenomena‍—phenomena that can be prophesied/are objects of moral inquiry (vyākṛta)‍—are what are suitable to be prophesied, such as, ‘With a thought without attachment, without hatred, and without confusion, the practices of generosity, discipline, and so on cause obtaining a high status and many enjoyments.’ and so on. Indeterminate phenomena‍—phenomena that are cannot be prophesied /are not objects of moral inquiry‍—are the results of the practice of art and music and so on, in regard to which there is no certainty at all about whether they will bring happiness or suffering.”
n.­135
Bṭ1, p. 737: “The phenomena that are certain (niyata) are the certainties of being in a śrāvaka, a pratyekabuddha, or a bodhisattva lineage. Phenomena that are not certain are those that come about relative to spiritual friends and bad friends.”
n.­136
Bṭ1, pp. 737–38: “The phenomena to do with escaping (’byung ba, Ghoṣa, Gilgit nairyānika) are those with the nature of escaping from the three realms: the śrāvaka results of stream enterer and so on; the levels of bodhisattvas, the first level and so on; the thirty-seven dharmas on the side of awakening [note that Āryavimuktisena (Pensa, p. 20) only lists this]; and the perfections and so on that serve to cause the attainment of nirvāṇa. Those to do with no escaping are the opposite of these, the phenomena that serve to cause saṃsāra.” “To do with escaping” or “causes emergence” is the definition of the truth of the path, the fourth of the four truths of the noble ones.
n.­137
Bṭ1, p. 738: “The phenomena that aid getting worse (’grib pa’i tshul can; Ghoṣa, Gilgit hānabhāgīya) are afflictive obscurations and obscurations to knowledge. Phenomena [that aid getting] better (khyad par gyi tshul can, viśeṣabhāgīya) are those that serve to counteract those two obscurations.”
n.­138
“Attributes,” used here in place of “phenomena,” renders the same word (chos, dharma).
n.­139
Bṭ1, p. 738: “The phenomena of ordinary beings are the experiences (spyod pa) of the mistaken view of the impermanent as permanent, suffering as happiness, the unclean as clean, and the selfless as a self. The phenomena of the noble ones are the opposite of those: the views of impermanence, suffering, uncleanliness, and selflessness.”
n.­140
Bṭ1, p. 738: “The phenomena of those in training are the phenomena from stream enterer to non-returner, and of those not in training‍—the phenomenon that is the result of a worthy one.”
n.­141
Bṭ1, p. 738: “The phenomena of śrāvakas are the entry in, and so on, by way of the four truths of the noble ones, and the phenomena of pratyekabuddhas are the entry in, and so on, by way of the realization of dependent origination.”
n.­142
Bṭ1, p. 738: “The phenomena of bodhisattvas are a bodhisattva’s practices from the level of practice on account of belief up to the tenth level. The phenomena of buddhas are in the form of the result of those included in the buddha level: the five transcendental knowledges, the powers, the fearlessnesses, and so on.”
n.­143
Bṭ1, p. 739: “ ‘Want to go beyond all phenomena’ summarizes all the phenomena spoken of before, which is to say, the correct realization of the ultimate and conventional characteristic marks of all the phenomena spoken of before.”
n.­144
“The very limit of nonarising” renders ma skye ba’i mthar phyin pa; Ghoṣa, Gilgit anutpattikoṭim anuprāptukāmena. Bṭ1: “These are explaining that bodhisattvas at the tenth level, in order to attain the good quality of realizing the ultimate characteristic mark of all the phenomena spoken of earlier, have to practice the perfection of wisdom, which is to say, the ultimate characteristic mark is called ‘suchness,’ ‘the very limit of nonarising,’ and ‘the very limit of reality.’ It means they want to go to the very limit of those.”
n.­145
Bṭ1, p. 739: “Because of their transcendental knowledge, force, and miraculous power, the bodhisattvas abiding on the tenth level are distinguished as superior to śrāvakas and pratyekabuddhas, so being the main, the supreme, the best ones they ‘have precedence.’ So, those who want to attain such a quality should train in the perfection of wisdom. That is the meaning.”
n.­146
Bṭ1, pp. 739–40: “Through their force of the empowerment and miraculous powers attained by bodhisattvas on the tenth level, even in one moment, minute, and second, they have the capacity to offer unsurpassed, inconceivable service.”
n.­147
nang gi ’khor du ’gyur pa, =adhyātmaparivāra? Ghoṣa atyantaparivāra, Gilgit abhyantaparivāra. Bṭ1, p. 740: “Bodhisattvas on the tenth level, because they are obstructed by a single birth on the buddha level and because they are simply a cut of the sheerest cloth (dar las chod pa tsam) away from the transcendental knowledge of a knower of all, are close by in the circle of a buddha, so they are ‘in the intimate retinue.’ ”
n.­148
Bṭ1, p. 740: “Because bodhisattvas on the tenth level have become like buddhas, they are the place worshiped and respected by those among the gods who have the greatest force and magical power‍—Indra, Brahmā, and so on. So it means wanting to have a retinue of many like those.
n.­149
Gilgit (Zacchetti, p. 383): dane ’navagṛhītcittena.
n.­150
Bṭ1, p. 741: “The bodhisattvas at the tenth level are unobstructed when it comes to explaining the doctrine and applying themselves to the welfare of beings. What they apply themselves to is achieved so it is not in vain. Their establishing beings in the five bases of meritorious action is not in vain.”
n.­151
Tib sngon gyi sbyor ba dang ldan pa is a literal rendering of pūrvva­yoga­sahagatā (caryā), “together with, connected with the past” (= “formerly”).
n.­152
Gilgit, p. 383, ṛddhi­vidhi­vikurvitam; Ghoṣa, p. 99, ṛddhi­vikurvvitum.
n.­153
“Retain” renders yang dag par gzung, sandhāraya (“to bear [in mind] perfectly”).
n.­154
Tib dbyang kyis bsnyad pa; literally “the melodious narrations.”
n.­155
This renders Tib ched du brjod pa literally. Skt udāna also means those statements made by all the buddhas (about impermanence, attachment, the path, and so on) that cause pleasure to rise up in the hearer.
n.­156
Ghoṣa sattvebhyo ’kṣuṇṇadharmmaṃ deśayeyaṃ (“a doctrine that has not been stomped down on”); Gilgit omits. Tib kṣud (“to tread down on”). Bṭ1, p. 745: “Having taught that those who want to obtain the qualities and greatness of bodhisattvas on the tenth level should then persevere at the perfection of wisdom, to teach that those who want to obtain the qualities and greatness of buddhas should persevere at the perfection of wisdom, it says ‘who want to train in the tathāgatas’ way of carrying themselves’ and so on…An ‘elephant’ is nāga in Sanskrit and nāga also refers to the best, the most excellent, the chief [MW s.v. nāga, “the best or most excellent of any kind”], and also refers to an elephant, a snake, and a buddha. In this context, the manner or method of the seeing of the blessed lord buddhas is to ‘look down as an elephant looks.’ [The following is also at Bṭ3 4.­175] They do not look up at what is above, look down at what is below, look to the sides at what is to the right or left, twist their neck to look at what is behind, concentrate to look at what is far off, or look without concentrating at what is close by. This says that however they are carrying themselves and however they are looking, they ‘look down as an elephant looks’ because they look at all beings and all dharmas in all world systems.”
n.­157
The meditative stability “that has stretched out like a lion” or “yawned like a lion” is described in detail in 8.­443.
n.­158
Bṭ1, p. 746: This “teaches the result of bringing to maturity. Having trampled with an overwhelming presence, through the force of that they have established [beings] in the good doctrine; they have brought them to maturity.”
n.­159
Here and below, the reference to “thousand-spoked wheels” on the soles of the feet is a reference to the image or motif of a thousand-spoked wheel on the soles of the Buddha’s feet.
n.­160
Add brjod du med pa’am; Ghoṣa anabhilāpya.
n.­161
These are the names in Ghoṣa. Edgerton s.v. vṛhatphala treats vṛha(t) as an alternative for bṛhat (“big”).
n.­162
Delete shing (“tree”) that is not supported by either Gilgit bodhimaṇḍam upasamkkrameyam or Ghoṣa, p. 113, bodhimaṇḍam upasaṃkramyayām, and makes better sense of the following paragraph where both have bodhivṛkṣatale (“on the ground of the Bodhi tree”). Kimura 1–1:49 keeps bodhi­maṇḍa­druma­mūlam (“foot of the tree at the seat of enlightenment”) for both and changes the verb from “approach” to “spread out the mat at.”
n.­163
These are the names in Ghoṣa. Edgerton s.v. vṛhatphala treats vṛha(t) as an alternative for bṛhat (“big”).
n.­164
This is problematic. “Is without an entourage of queens” is supported by Gilgit 16v5 bodhi­sattvasyāmaithuna­saṃyoga-prasthānatāyai and made explicit by Haribhadra at PSP, 1–1:52, maithuna­dharma­parivarjanena (“given up his entourage of queens”), and most tellingly the following lhag bcas (te) that strongly suggests the reason for the gods being overjoyed. Alternatively, keeping in mind the dbul bar bya’o rendered “we will give” [the begging bowls] just above, it may have the sense of “we will have presented them an entourage of queens,” supported by Ghoṣa, p. 116, bodhisattvasya maithuna­saṃyoga­prasthānatāyai. Here the la don (de la) and the absence of a byed sgra (-s) ending on the word preceding dbul might support this alternative translation, based on the thought that, of the twelve deeds, the gods are overjoyed at the marriage deed of Śākyamuni as the prince Siddhārtha prior to the great renunciation. Cf. Bṭ1, pp. 749–50: “ ‘Still, in order to establish beings in awakening these [bodhisattvas] practice celibacy. They do not engage in any sexual acts,’ and so on, teaches the pure aspiration and pure behavior of bodhisattvas practicing like that. As for ‘Blessed One, do bodhisattva great beings definitely have a father, a mother, a wife, sons, and daughters?’ and so on, having given the above description of the good qualities of the bodhisattvas, following on from the sons and daughters of good families having made the commitment to be the mother and father and so on of those bodhisattvas, and the Four Great Kings making the commitment to supply the entourage of queens, in response to Śāradvatīputra’s inquiry about whether bodhisattvas definitely have to have girls and so on, the Blessed One explains that actual bodhisattvas do not enjoy the five sorts of sense objects out of attachment, but abiding in conventional truth, without attachment, and with skillful means, through the four ways of gathering a retinue they gather beings together and use the five sorts of sense objects in order to establish them in the doctrine.”
n.­165
“Enjoyment” renders rnam par spyod pa. Ghoṣa, p. 117, and Gilgit, p. 387, vihāra­pratilabhda.
n.­166
K and N, supported by Ghoṣa and Gilgit, only have these first two alternatives, probably supported by Bṭ1, p. 750: “teaches that…‘they practice,’ and ‘they do not practice’ cannot ultimately be apprehended.” The translation here follows D that is Eighteen Thousand.
n.­167
Alternatively, “physical forms are not empty of emptiness, and emptiness is not other than form.”
n.­168
The Skt versions have darśana (“the seeing”); Tib mthong ba could also mean that. “Not really exist” renders yod pa ma yin pa (asat).
n.­169
Here sgyu ma (“illusion”) is rendering kṛtrimaṃ, more usually bcos ma (“fabricated,” “artificial”).
n.­170
Z, p. 206, n. 45: “Because naming is artificial in the cases of (of: with regard to) each single dharma; they [i.e. the states described in the preceding paragraph], having been imagined, are designated with an accidental appellation that is falsely imagined, and on the basis of [this] appellation they are clung to.”
n.­171
This renders mngon par zhen. Although this is the expected translation, here and in the Twenty-Five Thousand the translators usually render forms of abhiniviś with mngon par ’chags. An alternative translation: “From convention they are settled down on as real.”
n.­172
An alternative translation: “They do not falsely project them, and they are not settled down on as real.”
n.­173
Gilgit, 18r9–10; Ghoṣa omits.
n.­174
The translators render svabhāva by ngo bo here to differentiate it from prakṛti; just below where the distinction is not necessary, they use rang bzhin for svabhāva. Ghoṣa, p. 129, anutpāda­prakṛtikāḥ svabhāvaśūnyāḥ.
n.­175
The translators render the gerundives in -tavya by bzla’o and here, the future first person singular -syāmi, with bzla bar bya’o.
n.­176
The Twenty-Five Thousand, ka 47a (2.­95), has byang chub (“path of enlightenment”). Bṭ1 (p. 755) glosses “bodhisattva” as “enlightenment.”
n.­177
“Practice” renders chos (dharma).
n.­178
This is also the reading in the Stok Twenty-Five Thousand, ka 61b2; the Eighteen Thousand, supported by Ghoṣa, p. 132; and Z, p. 391. Kimura and the D Twenty-Five Thousand differ.
n.­179
“There are” renders yod pas, likely a rendering of āgamya (“thanks to”).
n.­180
In the translation of the Twenty-Five Thousand, “discerned” takes yod pa to be the Tib translation of Gilgit, Kimura, and Ghoṣa’s prajñāyante.
n.­181
Z suggests “metaphorically” as a translation for paryāyeṇa (rnam grangs kyis). In the Twenty-Five Thousand this is rendered “in a manner.”
n.­182
LSPW uses “endeavor” and “join” for yuj and its derivatives; brtson does mean “to endeavor, make an effort,” but as Z notes, Kumārajīva’s Chinese translation of this includes the meaning “compliant with,” that is, fitting, or logically established.
n.­183
“Flowing along together” renders lhan cig kun tu rgyu (saha samavasaratīti).
n.­184
“Does not obstruct” renders thogs par byed pa (rūpayati) (more usually gzugs su yod pa/rung ba), the Abhidharma definition of form; each of the following is the definition of the respective aggregate.
n.­185
“Without conjunction or disjunction” (’du ba dang ’bral ba) (=there is nothing together and there is nothing apart) renders ayogāviyoga (a secondary formation from yuj cognate with English “yoke,” and from which English gets the loan word “yoga”). The passive past participle yukta of the same root (yuj) has been rendered “engaged.” The sense of yuj is of different things coming or being together. The Tib renders yoga/viyoga here with the nonvoluntary/intransitive forms of coming/being together and separating/being separate. In the immediately following sections yojayati (“they cause X to engage with Y” or “they associate X with Y”) is a causal formed from the same root. The Tib renders it with the voluntary/transitive form of ’du (bsdud) and the voluntary/transitive ’byed (“to make separate”).
n.­186
“Yogic practice” renders rnal ’byor (yoga).
n.­187
Bṭ1, pp. 761–62: “From ‘Śāradvatīputra, bodhisattva great beings who practice accordingly are said to engage with the perfection of wisdom, but, even though they practice the perfection of wisdom in that manner, they do not observe that hey are either “engaged” or “not engaged” with physical forms’ up to ‘In this way, Śāradvatīputra, because all phenomena are without conjunction or disjunction, bodhisattva great beings are said to engage with the perfection of wisdom’ is an explanation presenting in a different form their entering into the defining mark of engagement on account of having abandoned the notion that they are engaging or not engaging, because they themselves have no notion that they are those who are doing something and because they do not have the wrong view of a self. From ‘Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they neither cause emptiness to engage with nor to disengage from emptiness,’ up to ‘They neither cause wishlessness to engage with nor to disengage from wishlessness, nor the yogic practice of wishlessness’ is the three gateways to liberation. It teaches the defining mark of engaging as the abandonment of the notion of causing engagement or causing disengagement. Were there to be some attribute ‘emptiness’ that is an existent thing it might be possible to cause engagement and cause disengagement with something other than that emptiness, but because some attribute ‘emptiness’ that is an existent thing is not established at all they do not cause emptiness to engage with emptiness, nor disengage from it. Take ‘nor the yogic practice of emptiness with the emptiness meditative stability. It is saying that the meditative stability that is an existent thing also does not exist, so they do not cause the meditative stability to engage with it or disengage from it. Construe signlessness and wishlessness in the same way. ‘If you ask why, it is because there is neither conjunction nor disjunction in emptiness,’ and so on, teach the reason why the three gateways to liberation are not existent things.” Cf. Bṭ3 4.­293.
n.­188
“Enter into” (’jug) and the immediately following “understanding” (khong du chud) both render forms of the same verb avatṝ (Z, p. 394; PSP 1–1:66).
n.­189
This means the emptiness of the defining marks particular to specific dharmas. This emptiness comes after “the emptiness of all phenomena” in the list of emptinesses. Bṭ1, p. 762: “It teaches that they neither engage with nor disengage from the five aggregates and so on, because their own intrinsic defining characteristics are not established.”
n.­190
“Associate with” (sbyor) and the earlier “cause to engage” (bsdud) render the same word yojayati, a causal form of yuj. Each of the phenomena, starting with physical forms, is a basis for designating a “bodhisattva.” The negation is of the bodhisattva, at any level, and when enlightened, causing the engagement of any of the phenomena, that are the basis on which they are labeled a person, with its definition, for instance, or with a particular time period and so on.
n.­191
Z, p. 394 (22v11), [try]adhvasamatāśūnyatām upādāya. Ghoṣa, p. 168, “because of the sameness of the [three] times” (adhvasamānatā upādāya); PSP, 1–1:67, “because of the emptiness of time” (adhvaśūnyatām upādāya).
n.­192
PSP, 1–1:67, evaṃ yujyamānaḥ; Gilgit, Ghoṣa evaṃ yukta (Eighteen Thousand, ka 31b3 (3.­36), brston), “engage.”
n.­193
Ghoṣa, p. 168, and Z, p. 395 sarvajñatā; the Twenty-Five Thousand’s rnam pa thams cad mkhyen pa is Kimura, 1–1:67, sarvākārajñatā.
n.­194
Here, and in all the following, the eva (Tib nyid: “the very,” “the actual”) has not been rendered separately in English.
n.­195
Ghoṣa, p. 175, adhyātmaśūnyatām eva. It is not possible to write stong pa nyid nyid in Tib.
n.­196
This is the reading in all versions, including the S Hundred Thousand, ka 180a7. It is also the reading in the following mtshan ma med pa section. In the smon pa med pa section that follows that, however, it reverts to listing all the fruits, starting from the fruit of having entered the stream, and leaves out “omniscience” (sarvajñatā).
n.­197
“Stable” and “unstable,” or “secure” and “insecure,” render sāra and durbala. The Eighteen Thousand, 33a7 (3.­41), has snying po can and nyam chung ba, “strong” or “weak.”
n.­198
Gilgit, 24v8, but with nopaiti; the Eighteen Thousand, 33b2 (3.­42), has khas mi len (“does not assert”) (since the plural “bodhisattva great beings” is used, this is “do not assert”) in place of mi dmigs pa (“does not apprehend”). Ghoṣa omits.
n.­199
Gilgit, 25r4–5, and the Eighteen Thousand, 3.­43 put “the emptiness of nonarising” after “the emptiness of all phenomena” in the list of emptinesses. (In the Eighteen Thousand these are actually rendered “the emptiness of all dharmas” followed by “the emptiness of the unproduced.”) They both, together with Ghoṣa, p. 250, omit “the emptiness of nonceasing.” Kimura, 1–1:72, tacks on the emptinesses of bhāva, abhāva, svabhāva, and parabhāva in place of these two emptinesses. The order in the list, from “the perfection of generosity” down to “the very limit of reality,” is problematic.
n.­200
“Different sorts of miraculous ability,” the different kinds of them, or performances of them, renders rdzu ’phrul gyi rnam pa; Ghoṣa, p. 252, and Kimura, 1–1:72, ṛddhividhi.
n.­201
This renders Ghoṣa, p. 252, sarvvākāraṃ sarvvābhijñā upalapsyate, not as “all extrasensory powers” but as “extrasensory powers that know all.”
n.­202
“Have been born” renders skyes par gyur pa (upapanna).
n.­203
The reading here, Gilgit, 25v4–5, pradakṣiṇī­bhavanti (mthun par ’grub po), is discussed by Z, p. 232, n. 142; Bṭ1, p. 772, glosses “without being falsely imagined” as “establish without hesitation or doubt.”
n.­204
Dutt, p. 55, and Ghoṣa, p. 256, doṣa; Z, p. 398, roga (“sickness”).
n.­205
Bṭ1, p. 774, says “conjoin” and “separate,” and “come together” and “not come together” are synonyms.
n.­206
Here the “phenomenon” (dharma) is a property‍—specifically, something’s emptiness‍—and the “phenomena” in “realm of phenomena” means the totality of all those properties taken together. Everything (confusingly called sarvadharmāḥ, “all phenomena,” by which is meant sarvadharmiṇaḥ, “all things that have a property”) has the property of, or is qualified by, its emptiness.
n.­207
This borrows from Z’s translation, p. 359, n. 178.
n.­208
The Twenty-Five Thousand, 2.­155, renders this, “This is because they do not observe anything at all by which anything could be comprehended, and also because they do not engage with the notion that the realm of phenomena is empty, and nor do they engage with the notion that it is not empty.” Taking the thing that has a phenomenon = property (dharma), or the thing that has a property/phenomenon (dharmin) as the realm of phenomena, and taking empty and not empty as the possible properties qualifying it, in the absence of the thing being qualified (or because the thing being qualified and the qualification are ultimately the same) they could not “associate” or join the two together.
n.­209
It is not clear whether the emphasis is on the fact that beings, as the object of empathy, are unproduced, or that bodhisattvas as practitioners of the perfection of wisdom are unproduced, an ambiguity retained in LSPW and Z’s translation “through the fact of the nonproduction of a being.” The Twenty-Five Thousand, 2.­160, has “based on [the truth that] beings are nonarising.”
n.­210
Gilgit, 27r9, and Kimura 1–1:79. Ghoṣa, p. 266, has “perfection of wisdom” in place of “emptiness.”
n.­211
This renders bsnyen bkur byed par ’gyur (ārāgayati).
n.­212
This last statement from PSP, 1–1: 80, tasyāpi pañutarāṇīndriyāṇi bhavanti, is only found in D. All the other editions of the Hundred Thousand, as well as D Twenty-Five Thousand, ka 2.­163, omit. Gilgit, 27v7, and Ghoṣa, p. 266, omit.
n.­213
PSP, 1–1: 80, avipramuṣita; LSPW, “of which he never loses sight”; Ghoṣa, p. 267, avipranaṣṭa.
n.­214
This is a slightly abbreviated version of the passage associated with the (candidate for) stream enterer at PSP, 1–1: 81: santi śāradvatīputra bodhisattvā mahāsattvāḥ prajñā­pāramitāyāṃ caranto ghañamānā vyāyacchantaḥ sattva­paripākāyopāya­kauśalyabalena srotaāpatti­phalaṃ sākṣātkurvanti, na ca tena manyante (where ghañamānā vyāyacchantaḥ? is rendered at le’u brgyad ma, ga 69a1–2, as sbyor ba la brtson par byed pa la, “persevering at the practice”). This is omitted from Gilgit, Ghoṣa, the other editions of the Kangyur, and from the Twenty-Five Thousand, 2.­165, and the Eighteen Thousand, 3.­59.
n.­215
tshe’i tshul bzhin du gnas, literally “remaining in the mode of a life”; the Eighteen Thousand, 3.­66, has “for as long as they live.”
n.­216
Gilgit, 29r1. Cp. Ghoṣa, p. 271, probably a mistake.
n.­217
Kimura, 1–1:82, tataś cyut[v?]ā; Ghoṣa, p. 271, and Gilgit, 29r5, omit.
n.­218
Tib rnam par mnan pa means “to press down on,” but Gilgit, 29b4-5, viṣkadya viṣkandya; Ghoṣa, p. 273, viṣkadya; Kimura, 1–1, avaskandakena. The Eighteen Thousand, ka 40b2 (3.­75), thod rgal du means “leaping above.”
n.­219
PSP, 1–1: 84, cakravartino bhūtvā; Twenty-Five Thousand 2.­187 omits.
n.­220
PSP, 1–1: 84, maṇi­muktā­suvarṇa­rūpyapravāḍa.
n.­221
Ghoṣa, p. 276, and Gilgit, 30r6.
n.­222
le’u brgyad ma, ga 72a1–5, and PSP 1–1: 84–85: yāvad daśa­kuśala­karmapatheṣu sattvān pratiṣṭhāpya brahmakāyikeṣu yāvad akaniṣṭheṣu deveṣūpapadyamānā nānā­buddha­kṣetreṣv anuttarāṃ samyaksaṃbodhim abhisaṃbudhyante. ity akaniṣṭhaparamaḥ. santi śāradvatīputra bodhisattvā mahāsattvā ye catvāri dhyānāni niṣpādya dhyānebhyaḥ parihīṇāḥ prathamaṃ dhyānam āsādya (the translators read āsvādya, ro myongs) brahmakāyikeṣu deveṣūpapadyante, te punar dhyānāni niṣpādyākaniṣṭheṣūpapadya nānā­buddha­kṣetreṣv anuttarāṃ samyak­saṃbodhim abhisaṃbudhyante. iti plutaḥ. santi śāradvatīputra bodhisattvā mahāsattvā ye brahmalokāc cyutvā śuddhā­vāseṣūpapadyante, te śuddhāvāsānām ekaṃ vā dve vā sthāne vilaṅghyākaniṣṭheṣu deveṣūpapadya nānā­buddha­kṣetreṣv anuttarāṃ samyaksaṃbodhim abhisaṃbudhyante. Haribhadra connects this with the first two of the three akaniṣṭha­parama (“those intent on Akaniṣṭha”), namely, the pluta (“floaters”) and ardhapluta (“floaters over half”). This is omitted from Gilgit, Ghoṣa, the other editions of the Kangyur, and the Twenty-Five Thousand and Eighteen Thousand.
n.­223
This line takes up again from the le’u brgyad ma, ga 72b5, and PSP, 1–1: 85 eka­jāti­pratibaddhāś ca bodhisattvā mahāsattvās tatra tatra buddha­kṣetreṣūpapadya nānā­buddha­kṣetreṣv anuttarāṃ samyaksaṃbodhim abhisaṃbudhyante, which Haribhadra connects with the sarva­sthānacyuta (“those who die in every place”), the third of the three divisions of the akaniṣṭha­parama (“those intent on Akaniṣṭha”). The reader is supposed to connect this last sentence with all ten directions. It is omitted from Gilgit, Ghoṣa, the other editions of the Hundred Thousand in the Kangyur, and from the Twenty-Five Thousand and Eighteen Thousand, as are the following two paragraphs also found at PSP, 1-1: 86, and the le’u brgyad ma, ga 72b6–7.
n.­224
D has omitted the snyoms par ’jug pa (PSP, 1-1: 86, dhyānārūpya­samāpattīr) as has le’u brgyad ma, ga 72b6, where this is rendered gzugs med par sgrub par byed pa.
n.­225
Cf. Ghoṣa, p. 280, and Gilgit, 30v9, durgati­vinipātaṃ prapatanti; PSP, 1-1: 86, apāya­durgati­vinipāteṣu; and le’u brgyad ma, ga 73a7, ngan song ngan ’gro log par ltung ba rnams su.
n.­226
Alternatively, “Śāradvatīputra, there are bodhisattva great beings standing in the six perfections who illuminate the darkness of beings with wrong views with the illumination of the buddhadharmas, and they never separate themselves from the illumination of the buddhadharmas up until they fully awaken to unsurpassed, perfect, complete awakening.”
n.­227
This is PSP, 1-1: 87–88. Haribhadra, having connected the immediately preceding passage with “candidates for arhatship” (arhattva­pratipannaka), connects this with pratyekabuddhas. Again, it is omitted from Gilgit, Ghoṣa, the other editions of the Kangyur, and the Twenty-Five Thousand 2.­197 and Eighteen Thousand 3.­96.
n.­228
Ghoṣa, p. 281, and Gilgit, 31r5, ayaṃ śāradvatīputra bodhisattvānāṃ mahāsattvānām [sam]udayo buddhadharmmeṣu. PSP, 1–1: 87, omits.
n.­229
“Basic” means an immorality not contingent on a prior commitment to a code of conduct.
n.­230
Ghoṣa, p. 286, ātmabhāva; alternatively, “become possessed of the sort of personality.”
n.­231
According to traditional Indian cosmology, our human world of Patient Endurance (sahālokadhātu, mi mjed ’jig rten gyi khams) is said to comprise four continents (caturdvīpa, gling bzhi), namely Pūrvavideha (lus ’phags) in the east, Jambudvīpa in the south, Aparagodānīya (ba glang spyod) in the west, and Uttarakuru (sgra mi snyan) in the north. A single world system (cakravāla) extends from the realms of the hells, anguished spirits, and animals, through the human abodes, and through the celestial domains of the six god realms belonging to the realm of desire, the seventeen god realms of the realm of form, and the four activity fields of the realm of formlessness. In association with the four meditative concentrations, this single world system multiplies incrementally: the thousandfold world system (sāhasra­loka­dhātu, stong ’gi ’jig rten gyi khams) comprises one thousand such parallel worlds, the millionfold world system (dvi­sāhasra­madhyama­loka­dhātu, stong gnyis pa ’jig rten gyi khams ’bring po) one thousand of those, and the great billionfold world (tri­sāhasra­mahā­sāhasra­loka­dhātu, stong sum gyi stong chen po’i ’jig rten gyi khams) one thousand of those yet again. For an analysis of the divergent traditions associated with this cosmology, see Kloetzli 1983, pp. 23–90.
n.­232
“All within range” has been added to the English translation here and below to make the meaning easier to understand.
n.­233
“Know” is supplied from Kimura 1–1:94–5; Ghoṣa, p. 297, jānāti / yat kañcit samudayadharmmaṃ sarvvaṃ taṃ nirodhadharmmeti viditvā.
n.­234
This is the forbearance (kṣānti, bzod pa) for the truth that phenomena are nonarising, the realization that whatever the attainment, it has no intrinsic nature. An alternative translation is “receptiveness.”
n.­235
This is the vow, while sitting under the Bodhi tree at the site of awakening, not to arise from meditation until perfectly and completely awakened.
n.­236
Gilgit, 34r12, and Dutt āsannasthāyin. Twenty-Five Thousand, ka 75a3 (2.­230); Eighteen Thousand, ka 48b5, (3.­123); and le’u brgyad ma, ga 81a7, nye bar gnas. Ghoṣa, p. 300, āsattvasthāyin; Edg, s.v. āsattvasthāyin, “abiding until the coming into existence” of the buddhas.
n.­237
Here, “in their final rebirth” renders srid pa tha ma pa (caramabhavika). A srid pa (bhava) is “an existence”; elsewhere rendered “process of rebirth” or just “existence.”
n.­238
Ghoṣa, p. 301, janayitrī (“genetrix”).
n.­239
Edg, s.v. pratyanubhavati (2) says “uncertain whether mg. is experiences, enjoys ... or gets”; cf. Daśa­bhūmika­sūtra (Rahder, pp. 34–36).
n.­240
The reading here has “broad” (yangs pa) without the Twenty-Five Thousand, ka 77a4-5, (2.­236) “narrow” (dog pa’i sems la dog dog pa’i sems).
n.­241
Gilgit, 35v2, has “collected” and “distracted” (saṃkṣipta and vikṣipta), and “circumscribed” and “expanded” (parītta and vipula), followed by “has gotten bigger” (mahadgata) and “immeasurable” (apramāṇa), apparently as opposites. The Twenty-Five Thousand 2.­236 renders “has gotten bigger” (che bar gyur pa) by “evolving.” Kimura, 1–1:99, does not have apramāṇa.
n.­242
This renders rnam pa dang bcas (sākāra) gtan tshigs dang bcas (Kimura, 1–1:100, sādṛśa; Gilgit, 35v11, sodeśa; Ghoṣa, p. 304, soddeśa) ngan rtags dang bcas (sadoṣa?). The Twenty-Five Thousand 2.­237 accepts the variant reading found in KPD, vol. 26, n. 2 (Yongle and Peking), don rtags (sanirdeśaṃ), and renders it “indications.”
n.­243
Bṭ1, p. 807: “Take ‘unlimited’ (ananta) with having forsaken the two limits (extremes) of superimposition and overnegation. They do not superimpose that there is ultimately an existent thing, and do not conventionally overnegate as nonexistence. ‘Because their minds are unattached (anavagṛhīta­cittatām upādāya)’ means they do not have a wrong view of, or settle down on, all three‍—the giver, the recipient, and the material gift‍— as existent things. Put it together as this: when they give without superimposing and overnegating, and when the three circles [i.e., the giver, the recipient, and the material gift] are purified, they cleanse the path to the knowledge of all aspects.”
n.­244
Emend (or read) the Twenty-Five Thousand, ka 80b5 (2.­245), dben to (or as) dpen.
n.­245
Ghoṣa, p. 308, and Gilgit, 37r11–12, yathāprāvṛtaiś cīvarair bhagavantam abhicchādayanti sma; Kimura, 1–1:103, yathāvṛtaiś cīvarair abhicchādayām āsur. Tib renders abhicchādaya with yon du gsol ba, in the sense of making a payment for a received teaching. The sense of the Skt abhicchāday (“to cover”) is to cover or shower someone with gifts. All the Skt versions have nuns (bhikṣuṇī, dge slong ma) rather than monks, which makes good sense.
n.­246
The Skt editions all have Mahāketu, not Mahāśrī; dpal is not attested as rendering ketu (the expected rendering is the Eighteen Thousand, ka 53b3 (3.­147), me tog) in any of the reference works consulted. It is presumably an old translation, but has been translated literally.
n.­247
In the Daśabhūmika, myi sgul ba (Acala?) is the rendering not of Akṣobhya but of Avicālya.
n.­248
This is a literal translation. The Twenty-Five Thousand (2.­248) renders this, “Let us generate the merits through which we will be reborn in those buddhafields.”
n.­249
Emend D thug to K thub; Gilgit, 38r6, anavamardanīya; Ghoṣa, p. 311, anavamṛdya; Lokesh Candra, Sanskrit Tibetan Dictionary, International Academy of Indian Culture, 2007, s.v. anavamṛdya.
n.­250
Tib de’i slad du is an honorific form of de’i phyir that means both “because of/on account of that/those” and “to that end” (Twenty-Five Thousand 2.­255 (ka 82b4)) depending on context. Gilgit, 38r6, and Kimura, 1–1:105, tair; Eighteen Thousand, ka 54b (4.­2), de dag gis, Large Sutra, p. 93; Ghoṣa, p. 311, tena.
n.­251
Twenty-Five Thousand 2.­265 omits.
n.­252
Bṭ1, p. 812: “For the happiness of perfect separation” means, at the time of nirvāṇa, excellently separated from both afflictive obstruction and obstruction to knowing; Edgerton, s.v. visaṃyoga.
n.­253
Twenty-Five Thousand 2.­272 renders these “coral flowers, large coral flowers, crocuses, and mangosteen leaves.”
n.­254
In place of dpung pa’i rus pa, Eighteen Thousand 6.­16 has lag pa, “arm.”
n.­255
It is “outer” in the sense of the environment seen from the perspective of a perceiving subject.
n.­256
Emend kyis to kyi.
n.­257
Ghoṣa, p. 334, tadyathāpi nāma subhūte atītānāṃ buddhānāṃ bhagavatāṃ yāvad eva nāma mātraṃ tiṣṭhati; Kimura, 1–1:114, omits.
n.­258
The “phenomena” are the aggregates, sense fields, and sensory elements listed in the previous paragraphs. To not “mentally construct” or “conceptualize” any phenomenon means without projecting onto any of them an intrinsic nature or absolute truth. The earlier list of phenomena is now expanded to include all the dharmas, including those associated with bodhisattvas and buddhas.
n.­259
Ghoṣa, p. 372, samyak­prahāṇa­bhāvanāyai supports reading phyir as a dative of purpose but it accidentally omits smṛtyupasthāna.
n.­260
Ghoṣa, p. 381, tathā hi te sarvvadharmmā na saṃvidyante / yañ cābhiniviśeta / yena vābhiniviśeta / yatra vābhiniviśeta. Bṭ1, p. 823: “This means that the name that might be attached, the attachment on account of which it might be attached, and the thing that it might be attached to‍—they all do not ultimately exist.”
n.­261
Again, this rendering of skyon med pa incorporates the creative etymology of nyāma from ni plus āma (“raw”). If derived from niyāma it is “the secure state of a bodhisattva.”
n.­262
See 3.­4, when Subhūti asks his opening questions.
n.­263
Bṭ1, p. 825, glosses “in physical forms” (gzugs la, rūpe) and “in a bodhisattva” with “basis and based on” (gzhi dang gnas).
n.­264
gzugs med pa zhig; PSP, 1-1: 132, arūpo, Ghoṣa, p. 382, ārūpi.
n.­265
In the Tibetan corresponding to this paragraph, both for this text and for the Twenty-Five Thousand (3.­180), the many instances of Sanskrit dhātu have been translated as the Tibetan dbyings rather than khams, which would be much more usual in the context of the basic constituents of a sentient being including the sensory elements, etc. We have nevertheless interpreted chos kyi dbyings (dharmadhātu) in this passage as referring to the sensory element of mental phenomena rather than to the “realm of phenomena” in its wider sense; see the glossary definition for “realm of phenomena.” It is not clear why the Tibetan translators preferred the term dbyings here.
n.­266
Ghoṣa, p. 471, and Kimura, 1–1:146, prajñapayitum is rendered gdags (“to designate”) but can be rendered literally by “make known”; a prajñapti (gdags pa) is a “designation,” “representation,” or “concept.”
n.­267
byang chub kyi sems, Gilgit, 472, bodhicitta, in place of the Twenty-Five Thousand’s (3.­181) byang chub sems dpa’i sems (“the mind of bodhisattvas”). Kimura, 1–1:147, omits.
n.­268
Here the Twenty-Five Thousand (4.­2) adds na ba, “ill health.”
n.­269
“Shoulder ornament” renders dpung rgyan (keyūra), “upper arm bracelet,” which is a royal insignia of victory.
n.­270
skyon chen po. le’u brgyad ma has rtse mo’i skyon; the Eighteen Thousand has skyon gyi spyi gtsug. Edg, s.v. mūdhāma, comments on Ghoṣa’s reading skyon med pa, nyāma. Note that when nyāma is understood as niyāma it means “secure,” “fixed,” “definite.”
n.­271
Here “immaturity,” skyon chen po (mūdhāma), is contrasted with the “maturity,” skyon med pa (nyāma, niyāma), that comes below.
n.­272
“Maturity” renders skyon med pa.
n.­273
Alternatively, dharmatṛṣṇā may mean “craving for the dharmas” listed below.
n.­274
“Impediment” renders gcod pa; Gilgit, 52v12, nīcaraṇa?
n.­275
All the Tib editions of the Hundred Thousand omit sems; Ghoṣa, Kimura, and Gilgit all have citta, as does the Twenty-Five Thousand (“mindsets of the śrāvakas and pratyekabuddhas”).
n.­276
The absence of thams cad shes pa here, not just from D but from all the other versions (including gser bri ma, kha 79a) is noteworthy. Below (kha 9b (5.­389)) thams cad shes pa is included in the list.
n.­277
Alternatively, “a direct eyewitness to the attributes who witnesses with the body,” as in the Vṛtti of Ārya Vimuktisena (Pensa edition, p. 44): “Non-returners who have attained the cessation absorption are called those who witness with the body because they witness a nirvāṇa-like dharma with their body. Why do they witness with their body? Because it is produced based on the body, since they are without thought (cittābhāva).”
n.­278
“Without afflicted mental states” renders araṇa; raṇa generally means “conflict,” so a more literal translation of araṇa would be “without conflict.” The translation reflects the Tibetan, which is nyon mongs pa med pa.
n.­279
“Even” renders kyang (api). “Those” is only added because of the requirements of English syntax, but this reading is corroborated by Gilgit, 53r10: śrāvakabhūmav api śīkṣitukāmenāyuṣmansubhūte iyam eva prajñāpāramitā prayatnataḥ, etc. However, Kimura, 1–1:155, śrāvakabhūmāv api āyuṣman subhūte śikṣitukāmena bodhisattvena mahāsattvena iyam eva prajñāpāramitā; Ghoṣa, p. 503, śrāvakabhūmāv api śikṣitukāmenāyuṣman subhūte bodhisattvena mahāsattvena; and the Eighteen Thousand (7.­30) explicitly say “bodhisattva great beings,” a reading with substantively different implications.
n.­280
This is the same as Eighteen Thousand 8.­1; Twenty-Five Thousand 5.­1 omits.
n.­281
This renders Gilgit, 53v3, and Ghoṣa, p. 504, na sthitaṃ na viṣṭhitaṃ nādhiṣṭhitaṃ, literally “do not stand, do not not stand, and do not stand above.” Kimura, 1-1:156, differs. Bṭ1, p. 851, explains the three words as follows: “ ‘Blessed Lord, even those names are unstable, intangible, and powerless’ and so on. Even those names bodhisattva and perfection of wisdom are not real bases fit to be spoken, so it is teaching the elimination of the two extremes of ‘stable’ and ‘unstable.’ Were a real basis to exist, there are two alternatives: it would, as a conditioned phenomenon like a physical form and so on, be stable in a place or region, or, as an unconditioned phenomenon like space and so on, not be stable in a place or region. Hence, it is teaching that, insofar as those names are without real bases, they are not stable, and hence they are also not not stable. ‘Intangible’ means they are not even unstable. ‘Powerless’ means they are not, having eliminated both the extremes of stable and unstable, powerful [=super-stable (adhisthita)], stable, as a real basis that is not stable and is not not stable. Thus, having briefly taught the elimination of the overreification and overnegation from the perspective of both a bodhisattva and a perfection of wisdom that have or do not have a real basis, and the practice separated from grasping at the two extremes of the name bodhisattva and the name perfection of wisdom being stable and not stable,” etc.
n.­282
The order of terms beginning with “realm of phenomena” is the order found at Ghoṣa, p. 544, and Kimura, 1–1:159 (dharmadhātu, tathāgata/tathatā, bhūtakoṭi, dharmma­sthititā, dharmma­niyāmatā). Twenty-Five Thousand 5.­12 follows the order at Kimura, 1–2:56, but with dharmadhātu given twice in the same list.
n.­283
The reading in Ghoṣa is kiṃ na tad ity ucyate (“Why is it not called that?), and na should probably be emended to ca.
n.­284
Twenty-Five Thousand, ka 130a (5.­13), has btags par bstan (“teach to be a designation”) in place of brtags par bstan.
n.­285
Here “reason” renders don gyi dbang. It intends the nexus between a basis of designation (in this case all the phenomena beginning with physical forms) and a thing designated (in this case the bodhisattva, or, more exactly, the term bodhisattva), each avoiding overreification and overnegation, respectively.
n.­286
Twenty-Five Thousand, ka 135a (5.­22), adds the meditative stabilities and the extrasensory powers here; Ghoṣa, p. 565, omits.
n.­287
N, K; D omits.
n.­288
Bṭ1, p. 878: “There, in ‘they should not dwell in syllables,’ they should not dwell by viewing the syllables, the seed syllables a and so on, as existent things. ‘They should not dwell in syllable accomplishments.’ Syllable accomplishment is the production of the knowledge that causes the realization of the meaning, anutpāda (‘nonproduction’), after resorting to the seed syllable a, and so on, used as a dhāraṇī. This teaches that they should not stand there either. That dhāraṇī knowledge is a product of such explanations as ‘a is the door to all dharmas because they are unproduced from the very beginning.’ That statement of the seed syllable, furthermore, becomes a condition for full awakening when certain bodhisattva great beings with sharp faculties resort to and have meditated on the single meaning of nonproduction. It becomes a condition for full awakening when those with middling faculties resort to two syllables and have become familiar with two statements. And it becomes a condition for full awakening when many statements become a condition for full awakening when those with dull faculties resort to them and have become familiar with them. Hence it says ‘they should not dwell in singular expressions, dual expressions, or plural expressions.’ ”
n.­289
“The notion that physical forms are impermanent” renders Ghoṣa, p. 568, rūpam anityam iti.
n.­290
The inclusion of thams cad shes pa nyid in the list here is noteworthy. Ghoṣa, p. 601, omits.
n.­291
The list omits thams cad shes pa nyid (“knowledge of all the dharmas”; lit. “omniscience”).
n.­292
“Investigate” renders Ghoṣa, p. 613, vyupaparīkṣa. The Tibetan is brtag (the future tense form of rtog pa). For an alternate rendering, see Twenty-Five Thousand 5.­50: “determine that all phenomena are the emptiness … determine that there is no mental wandering.”
n.­293
D tshad ma mchis par nges pa. Ghoṣa, p. 613, niyata (nges pa). The “immeasurable” here is enlightenment.
n.­294
Ghoṣa, p. 615, and Kimura, 1–1:172, sarvvajñajñāne.
n.­295
The list omits thams cad shes pa nyid.
n.­296
LSPW, p. 135; Twenty-Five Thousand 5.­56; le’u brgyad ma, ga 145b1; PSP, 1-1: 173; and Ghoṣa, p. 633, apārapāragatām.
n.­297
Ghoṣa, p. 681, satatasamitam (khor zug rtag par); cf. Jäschke s.v. khor mo yug.
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.­343
Ghoṣa, p. 905, saṃjñāsamajñā­prajñapti­vyavahāraḥ. Āryavimuktisena (Pensa 69, translated Sparham vol. 1, p. 75) says, “A saṃjñā (=notion, name) is the word for the causal sign (nimitta) of something; a samajñā (=symbol, denomination, literally ‘same knowledge’) is the word for the knowledge ‘me’ that goes in tandem with (sameta) the something (as in ‘I see the form with my eye,’ etc.). A prajñapti (=designation) is the representation (vijñāpana) within which there is settling on known and knowledge as object and subject. A vyavahāra (term, conventional expression) is [the Bodhisattva as mere] different (vividha) activity (vyavahāra) connected with things received or not received from others.”
n.­344
“Denomination” renders nāmaprajñapti (ming du gdags pa); cp. dharma­prajñapti (“designation for something”). The idea is that a name, as much as the named, is also just designated.
n.­345
“Are in their essential nature no essence” renders dngos po ma mchis pa’i rang bzhin (abhāva­svabhāvaḥ). In the list of emptinesses this abhāva­svabhāvaḥ is consistently rendered dngos po med pa’i ngo bo nyid (“essential nature of nonentities”).
n.­346
“Find agreeable” renders mos pa (rocana); Conze has “find pleasure in.”
n.­347
Cp. Ghoṣa, p. 923, tasyā yā teṣāṃ sarvvākāra­jñatā­pratisaṃyuktānāṃ manasikārāṇām anutsarjanatā anikṣiptadhuratā iyaṃ bodhisattvasya mahāsattvasya vīryyapāramitā.
n.­348
“Deny any opportunity for … to impede” (bgegs su ’gyur ba … skabs [alternatively] go mi ’byed pa, na … tad; avakāśaṃ dadati … ye paripanthakārāḥ).
n.­349
This renders the past passive participle in active voice. Literally it says they have “been fully taken hold of” (yongs su zin pa, parigṛhīta), which in this context means that the bodhisattvas have been guided or mentored by a learned compassionate guru teaching the two truths, and by skillful means and great compassion (saṃparigraha). Cf. Abhisamayālaṃkāra 1.37.
n.­350
Here the first “unconditioned” renders asaṃskṛta and the second anabhisaṃskāra (“not an enactment”). Ghoṣa, p. 994, asaṃskṛta­śūnyatānabhisaṃskāreti.
n.­351
Gilgit, 66r11, smṛtyupasthāna­bhāvatāyai dharmaṃ deśayati; Ghoṣa, p. 1001, accidentally omits this statement here but attaches it to the end of the rest of the correct exertions and so on; Kimura, 1–2:11, omits.
n.­352
Ghoṣa, p. 1036, as expected, has mahāmaitrī (“great loving kindness”) here, but both D and S omit it.
n.­353
The Hundred Thousand and the Twenty-Five Thousand both render Kimura, 1–2:12, apagata­sarvākāra­jñatā­pratisaṃyuktair manasikāraiḥ prajñā­pāramitāṃ bhāvayati upalabhate, tayā ca prajñā­pāramitayā manyate, literally “bereft of attentions connected with all-aspect omniscience they contemplate the perfection of wisdom and apprehend it, and on account of that perfection of wisdom give rise to conceit.”
n.­354
Ghoṣa prajñā­pāramitāyāṃ carann anupāyakuśalo veditavyaḥ.
n.­355
ngo bo dmigs pa.
n.­356
This renders Ghoṣa, p. 1185, virecayati vichandayati; cp. Kimura, 1–2:14, just vivecayati.
n.­357
rang bzor byas pa (“made up by [the forgers] themselves”); Ghoṣa, p. 1185, kuvitarkā (“from bad ideas”); Kimura and Gilgit, 67a5, kavikṛtāny (“composed by poets”).
n.­358
Kimura, 1–2:14; Ghoṣa, p. 1186; and Gilgit, 67.9, upadiś, ācakṣ. Although here, and at Twenty-Five Thousand, ka 175b (7.­57), bdud (māra) is qualified by the plural marker dag, only in the Twenty-Five Thousand are those doing the revealing and explaining qualified by the plural marker ’di dag ni. The reading here (except for the first plural marker) follows the Skt that has the evil associate not teaching others that such fake buddhas are indeed fake, not the fake buddhas not revealing themselves to be fake.
n.­359
The Choné and Yungdrung versions of the Hundred Thousand omit these five aggregates, as do all other versions, including S. Twenty-Five Thousand 7.­61 starts with mig, “eyes.”
n.­360
Here ’dems is an incompleted voluntary form of gdam; Ghoṣa, p. 1190, avadaty anuśāsti.
n.­361
“Basis” (gnas) and “word” (tshig) both render pada. “Actual entity denoted by/that is a word” renders padārtha. “Is without a basis/footing/place” renders padaṃ na vidyate. Cf. Kimura, 1–2:17, padaṃ na vidyate nopalabhyate (“a basis does not exist and cannot be apprehended”). The Sanskrit terms padārtha and its negative or opposite apadārtha are crucial to an understanding of the text. The Sanskrit pada, starting from its basic meaning of a footstep or track, also means a mark, standpoint, token, portion, sign, a matter, or a word; artha (or ārtha) has an even wider range of meanings including aim, purpose, cause, motive, use, object, and meaning. The Tibetan translators of this text and of the Hundred Thousand have rendered the two compounds as tshig gi don and tshig gi don med pa, of which the literal translations in English might be “the meaning of the word” and “the absence of meaning of the word.” However, don here must be understood as referring not to “meaning” in the sense of a definition of some kind, but rather to the actual thing denoted by the word. Note that the Tibetan of the Eighteen Thousand (11.­2 et seq.) renders the two compounds gzhi’i don and gzhi med pa’i don, i.e., using a different interpretation of pada and a different analysis of the second compound.
n.­362
The Twenty-Five Thousand omits these six elements, as does Ghoṣa, p. 1195, and Bṭ1, na p. 946.
n.­363
Here “without any basis” renders padaṃ na vidyate, “because … are nonexistent” renders avidyamānatvāt, and “there is no actual entity denoted by the word” renders padārtho na vidyate.
n.­364
This is the twentieth of the twenty “sub-eons” making up the third (eon of destruction) of the four subdivisions of a “great eon” (mahākalpa). The other three major divisions of a great eon are the eon of arising, of duration, and (after the eon of destruction), of voidness.
n.­365
“False” renders asadbhūtatā (a-sadbhūta-tā =yang dag pa ma yin pa), rendered into Tib here as myed pa yang dag pa nyid (=asad-bhūta-tā), literally “the fact that they are really nonexistent.”
n.­366
“Bases [of meritorious deeds] from having carried out one’s assigned duty” tentatively renders nyams su blang ba dang ldan pa’i [bsod nams kyi las kyi] dngos po, based on Ghoṣa, p. 1258, vaiyāvṛtta­sahagatam; cf. Edgerton vaiyāpatya. Although Gilgit, 70r2, and PSP, 1-2: 24, upāyakauśalam is supported by Eighteen Thousand 11.­36 and le’u brgyad ma, ga 181b5, thabs mkhas pa (“skillful in what is connected with one’s assigned duties”), Ghoṣa’s auṣadhika (“[bases of meritorious deeds] to do with medicines”) is a good reading.
n.­367
“Verbal abuse” renders zhe gcod pa (elsewhere tshig tsub pa) (paruṣa/pāruṣya). Shouting at the person so much it upsets them.
n.­368
“Perverse pride” renders log pa’i nga rgyal (mithyāmāna). bod rgya tshig mdzod chen mo, s.v. log pa’i nga rgyal, “being full of oneself because of seeing what is bad in oneself as good.” 
n.­369
“Indeterminate” renders lung du ma bstan pa, “not taught in the scripture [as virtuous or nonvirtuous].”
n.­370
This translation is based on the catasraḥ arūpya­samāpattaya[ḥ] (Gilgit 70r8). Tib gzugs myed pa bzhir skyes pa (“born in the four formless states”) appears to be a mistaken reading of samāpatti as meaning utpatti.
n.­371
Earlier (2.­13) the translators rendered these terms slightly differently.
n.­372
Earlier (2.­12) the translators again have rendered these terms slightly differently.
n.­373
“With certainty” renders nges pa (niyata) in the sense of destined to progress to and attain their respective goals. Bṭ1, p. 959: “Thus it says ‘beings with certainty’ of the great number of beings, each ascertained as being in different lineages.” “Lead … to consummation” renders phul byed par ’gyur bas (agratām kariṣyati); cf. LSPW, pp. 168–69, “cause to achieve … the highest.” Edgerton s.v. kṛ says “Sometimes the Caus. of √kṛ is used for the simple verb or without a causal signification. ” This would then mean “is the culmination.” The first way of rendering this means the Blessed One thinks bodhisattvas are called great beings because they bring all the beings destined to different goals to the culmination or highest state (phul, agratā). The second means he thinks they are called great beings because they are the foremost or the culmination of all those progressing to different goals. Cf. Abhisamayālaṃkāra 1.42 that glosses this part of the Sūtra with samuddeśa (“the motivating aims”) and says the first of the aims is sarva­sattvāgratā­citta (“[setting] the mind on the consummation of all beings”).
n.­374
“Equanimity” (sems mnyam pa nyid, samacittatā) here means a mind that sees all beings in the same way.
n.­375
“Unadulterated” (ma ’dres pa, avyavakīrṇa) means not influenced by the thoughts of personal freedom that śrāvakas and pratyekabuddhas have.
n.­376
Gilgit, 71r14, ekanaya.
n.­377
“On top of that” renders gong du. Ghoṣa mahā­sattvenāttaryavaṃ [uttaram evaṃ?] cittam.
n.­378
“Led to consummation” renders phul du ’gyur pa as meaning phul byed du ’gyur pa based on Ghoṣa, p. 1266, sarvvasattvānām agryatāṃ kārayiṣyati. Literally, the Tib suggests it is the mind of the bodhisattva that is in the consummate state, rather than being in that state because of leading all beings to it.
n.­379
“Practice and engage in having an appreciation” renders mos pa’i rnal ’byor la brtson pa (ārāmatā­yogānuyukta); alternatively, (Eighteen Thousand, ka 118b (11.­67)) “be preoccupied with delight (kun tu dga’ ba’i) in.” Āryavimuktisena (AAV, cf. Sparham 2006–11 vol. 3, p. 69) says, “It uses both the word yoga and anuyoga (“yoga that follows”) to indicate [those who] practice (yoga), and then again engage in (anuyoga) the truth of suffering and origin, and the truth of cessation and path, respectively, in a temporal sequence.”
n.­380
On the meditative stabilities at this point, omitted from Ghoṣa, p. 1267, see n.­307.
n.­381
Ghoṣa, K, N, and C omit.
n.­382
Ghoṣa, K, N, and C omit.
n.­383
Alternatively, “that has followed the stream” (śroto’nugata).
n.­384
This renders seng ge rnam par bsgying pa. Emend Ghoṣa, p. 1267, siṃhavikrīḍita to siṃha­vijṛṃbhita.
n.­385
Ghoṣa, K, N, and C omit this and the following one.
n.­386
Ghoṣa, K, N, and C omit.
n.­387
Alternatively, nyon mongs pa, raṇa means “conflict.”
n.­388
Ghoṣa, K, N, and C omit.
n.­389
Ghoṣa, K, N, and C omit.
n.­390
Ghoṣa again has vivarṇa.
n.­391
Ghoṣa, K, N, and C omit.
n.­392
Ghoṣa, K, N, and C omit.
n.­393
Ghoṣa, K, N, and C omit this and the following two meditative stabilities.
n.­394
Ghoṣa, K, N, and C omit this and the following meditative stability.
n.­395
Again, Ghoṣa, p. 1268, reads āvaraṇa (“obscuration”) in place of ālambana.
n.­396
Ghoṣa, K, N, and C omit this and the following meditative stability.
n.­397
Ghoṣa, p. 1268, sthitaniścitta.
n.­398
Ghoṣa, K, N, and C omit this *sthitaniścita.
n.­399
Ghoṣa, K, N, and C omit.
n.­400
Ghoṣa, K, N, and C omit.
n.­401
Ghoṣa, K, N, and C omit this and the next six meditative stabilities.
n.­402
K, N, and C omit. Ghoṣa, p. 1269, sarvvākāra­varopeta.
n.­403
Following this in the earlier list 6.­163 (kha 184b) but missing here is flash of lightning that does not cause pain.
n.­404
Ghoṣa, K, N, and C omit.
n.­405
This and the preceding one are the meditative stabilities at Ghoṣa, p. 835, araṇa-samavasaraṇa, and araṇa-saraṇa-sarvva-samavasaraṇa. Here the list at Ghoṣa, p. 1269, has only araṇa­sarva­samarasaraṇe!
n.­406
Ghoṣa, K, N, and C omit this and the next four meditative stabilities.
n.­407
D adds another meditative stability called dispelling the defects of speech here. Ghoṣa, K, N, and C omit it.
n.­408
Ghoṣa, K, N, and C omit this and the next two meditative stabilities.
n.­409
The sentence found here in Twenty-Five Thousand 8.­64 is, “So if one were to ask why, it is because that mind is not mind and there is indeed no attachment to that which is not mind” (de ci’i phyir zhe na / ’di ltar sems ni sems ma mchis pa ste/ sems ma mchis pa de la yangs chags pa med do). This is cited below (8.­144).
n.­410
Here “physical forms would therefore be without attachment” (gzugs kyang chags pa myed do, rūpam asaktam) means that physical forms are not things that anybody could get attached to.
n.­411
K, N. D omits “great loving kindness.”
n.­412
In both the Eight Thousand (W83) and Twenty-Five Thousand (PSP, 1-2: 33) Subhūti says the line cited here: acittatvāt tatrāpi citte asakta iti; Lhasa Kangyur brgyad stong 17a7, sems med pa’i phyir sems de la ma chags shing [yongs su ma zin]. The earlier line in the Twenty-Five Thousand (ka 192a6 (8.­64)) differs slightly: de ci’i phyir zhe na/ ’di ltar sems ni sems ma mchis pa ste/ sems ma mchis pa de la yangs chags pa med do (“So if you ask why, it is because that mind is not mind and there is indeed no attachment to that which is not mind”). Either this line has dropped out earlier from the Eighteen Thousand and the Hundred Thousand, or this is a cross-reference to another scripture.
n.­413
“Nonexistent physical forms” renders gzugs myed pa, construing the compound arūpam as a tatpuruṣa (in Whitney’s nomenclature, a “descriptive compound”). The negative prefix a- is descriptive of rūpam, hence “a nonexistent form” is a type of form. Bṭ1 says: “It teaches that there the nonexistent mind is called nonexistent mind because of the nonexistence, in the mind of the realm of phenomena, the intrinsic defining characteristic of which is a thoroughly established phenomenon, of imaginary mind. In ‘but nonexistent physical forms also would be without attachment to physical forms,’ the nonexistent physical forms are called nonexistent physical forms because the physical forms of the realm of phenomena, the intrinsic defining characteristics of which are thoroughly established phenomena, are not imaginary existent physical forms. Hence, nonexistent physical forms, the intrinsic nature of which are thoroughly established phenomena, are ‘without attachment to’ imaginary ‘physical forms.’ If the compound were to be construed as a bahuvrihi (‘possessive compound’) it would mean ‘[physical form, ultimately, the emptiness of it] in which there is no physical form.’ ”
n.­414
“Mounted upon” renders yang dag par gnas pa. Both the Hundred Thousand, the Twenty-Five Thousand, and the Eighteen Thousand render Kimura, 1–2:44, and Ghoṣa, p. 1329 samārūḍha as yang dag par gnas; also, earlier, Kimura 1–2:33, Ghoṣa, p. 1298, and Gilgit, 74r9, samārūḍha. The Hundred Thousand and the Twenty-Five Thousand also appear to render this word occasionally by gnas alone; le’u brgyad ma, ga 200a1, zhugs, and ga 200a2, ’dzeg pa; Abhisamayālaṃkāra, 1.45d, adhirohinī; and mngon rtogs rgyan, ka 4a6, ’dzegs.
n.­415
Ghoṣa, p. 1303, adhivāsanatā; Gilgit, 73v9, omits. Kimura, 1–2:35, has vyupaparīkṣaṇā, as does Ghoṣa, p. 1325, below, rendered at 8.­233 (F.109.a) just by rtog pa. Āryavimuktisena (AAV, Sparham 2006–11 vol. 1, p. 95): “They have perfection of patience armor when they endure, find pleasure in, and thoroughly investigate the dharmas of the knowledge of all aspects (they endure it at the initial occurrence, find pleasure from the second instant, etc., and thoroughly investigate by investigating from various angles).”
n.­416
“Overwhelm” renders zil gyis gnon (abhibhū); alternatively, “eclipse” or “tower over.”
n.­417
Ghoṣa, p. 1311, udānam udānayanti / nāmadheyañ ca kīrttayanti śabdam udīrayanti / ghoṣam anuśrāvayanti.
n.­418
Cf. 8.­83.
n.­419
This is the same as 8.­83.
n.­420
Ghoṣa, p. 1315, ākāśākāra­liṅga­nimittaiḥ.
n.­421
Ghoṣa, p. 1324, brjod, ākhyā (“describe”); ’chad, deśaya (“explain”); ston, prakāśaya (“teach”); ’grel, visarjaya (“interpret”); rnam par ’byed, uttānīkṛ (“analyze”); gsal bar byed, vivañc (“elucidate”).
n.­422
Ghoṣa, p. 1325, has sarvvajñatā (“omniscience”) in place of “meditative concentrations,” and pariṇāmayati (“dedicate [the merits] to”) in place of “descend to.”
n.­423
“Definitively discern” renders rab tu rtog (pratyavekṣ); alternatively, “understand analytically,” “contemplate.”
n.­424
Bṭ1, p. 1014: “the mind is ‘undistracted’ by grasping at signs with respect to all phenomena, and absorbed.”
n.­425
In both Skt and Tib the subject of the verb “engage” (pravṛt, ’jug) is “understanding”; thus, literally, this says “understanding does not engage with.”
n.­426
“Undivided” renders ma ’dres pa (avyavakīrṇa); literally “not mixed with anything else.”
n.­427
Here the translators render bhāvanāvibhāvanā by bsgom par rnam par bsgom pa. LSPW, p. 184, “a development in the sense of annihilation,” renders le’u brgyad ma, ga 200b1, bsgom pa rnam par gzhig pa’i don du; the Eighteen Thousand renders it variously as “investigation” or “disintegration” of meditation.
n.­428
Cf. 1.­10.
n.­429
K, N, D omits the eighteen emptinesses.
n.­430
This is related to the earlier list that was introduced by de ni (Ghoṣa, p. 1401, yad)‍—all the phenomena that are ultimately unfettered and unliberated (the portal of the Dharma)‍—the objects in which the bodhisattvas “dwell.”
n.­431
Ghoṣa, p. 1405, niyojayiṣyati; Kimura, 1–2:58, parinirvāpayiṣyaty.
n.­432
Below, 10.­1, this question “because of just what” (ci tsam gyis na) is introduced simply by “how” (ji ltar na).
n.­433
“Go forth” renders ’byung (niryā). It also means “to emerge from,” “to be emancipated from,” “escape,” and, later in this text, “the absence of a vehicle.”
n.­434
“Nature” here renders prakṛti, rendered “inherent nature” when one in the list of emptinesses.
n.­435
This translates D without emendation. Bṭ1, pp. 1034–35, says “ ‘the emptiness of that emptiness that is the emptiness of phenomena.’ That emptiness that is the emptiness when you say ‘phenomena are empty’ is also nonexistent as an inherent nature of emptiness, so, it, empty of an inherent nature, is called ‘the emptiness of emptiness.’ ” K, N have de in place of D des. Cf. Gilgit, 83v7–8, tatra katamā śūnyatā śūnyatayā sarvadharmāṇāṃ śūnyatā / tayā śūnyatayā śūnyā śūnyatā iyam ucyate śūnyatāśūnyatā, “Here, what is the emptiness of the emptiness on account of the emptiness of all phenomena? The emptiness empty of that emptiness. This is called ‘the emptiness of emptiness.’ ”
n.­436
This definition of a physical form (rūpa) relates the word to a causal form of the verb rup; MW “to suffer violent pain.”
n.­437
“Poisonous” renders gdug pa; Ghoṣa, p. 1410, āśīviṣa (“snake poison”).
n.­438
“Gateway to arising” renders skye ba’i sgo (=āpattidvāra?); cf. Ghoṣa, p. 1410, āpaddvāra (“gateway to misfortune”).
n.­439
“Not growing fainthearted” renders thub pa myed pa (anavasadya).
n.­440
“Becoming completely collected” renders yang dag par ’dus pa (saṃgraha).
n.­441
“Emergence” renders ’byung ba. Ghoṣa’s nairyāṇika is the definition of the truth of the path that “causes emergence” in the sense that it causes emancipation. It is not likely that ’byung ba here means actual emancipation.
n.­442
“A liberation” renders rnam par grol ba (vimokṣa), of which there are eight. It is defined as “liberating” (rnam par ’grel pa, vimocanā).
n.­443
The translators read niścita (“ascertained”) in place of Ghoṣa nicita.
n.­444
“Direct perception” renders mngon sum (pratyakṣa); alternatively, in reference to the object of knowledge, pratyakṣa means “directly appearing,” “obvious.”
n.­445
“Union” renders ’dus pa (sāṃyogika); Eighteen Thousand, ka 146a (15.­29), ’dus pa las byung ba’i chos (“a phenomenon that has arisen from a union”) is a better translation.
n.­446
These four render bhāva (“entity”), abhāva (“nonentity”), svabhāva (“essential entity” or, more literally, “entity from itself”), and parabhāva (“entity on account of something else”), respectively.
n.­447
It is noteworthy here that the Tibetan translators render Ghoṣa, p. 1411, svabhāva ucyate prakṛtir aviparītaṃ as rang bzhin zhes bya ba ni ngo bo nyid ma nor ba, using rang bzhin to render svabhāva and ngo bo nyid to render prakṛti, the opposite of the usual usage of these two Tibetan terms in this text.
n.­448
“Ranges over” renders spyod. The translators perhaps read anucarati in place of Ghoṣa, p. 1415; Kimura, 1–2:65; and Gilgit, 85r4, anubhavati (“experiences”).
n.­449
Ghoṣa, p. 1415; Kimura, 1–2:66; Gilgit, 85r8; and the Eighteen Thousand, ka 148b, omit this meditative stability; the Twenty-Five Thousand, 226a (8.­248), has “all phenomena are sealed with the unchanging seal.”
n.­450
Ghoṣa, p. 1416, yatra samādhau niyatvā na bhidyate (“having become certain with respect to this meditative stability they are not split apart”); Eighteen Thousand 15.­45 “meditative stabilities are not broken apart.” Cf. Kimura, 1–2:66, “are not split apart by any meditative stability.” Bṭ1, pp. 1044–45, “because it is not destroyed by the sides opposing…”
n.­451
Ghoṣa, Kimura rāja­supratiṣṭhānena (“like a king who has been well consecrated”).
n.­452
There is no explanation of this in Bṭ1.
n.­453
“Well-founded” renders ’dzugs; in the earlier lists ’jug and ’jugs.
n.­454
There is no explanation of this and the following two meditative stabilities in Bṭ1.
n.­455
Gilgit, 85v3, mudram[=ām] ādhārayati. Bṭ1, p. 1047: “ ‘If, among them, you ask what is the meditative stability named sealed with the seal, abiding in that meditative stability they are sealed with the seal of all meditative stabilities.’ When they are absorbed in that meditative stability they realize that the import of all the meditative stabilities is that all phenomena are, from the beginning, unarisen, and because it does not deviate from that meaning as it has been realized, like affixing a seal it is called ‘sealed with the seal.’ ”
n.­456
There is no explanation of this in the Twenty-Five Thousand or Bṭ1, and Ghoṣa, p. 1417; Kimura, 1–2:67; and Gilgit, 85v5, omit it.
n.­457
Bṭ1, p. 1048: “ ‘If, among them, you ask what is the meditative stability named permeation of space, abiding in that meditative stability space is permeated extensively with all the meditative stabilities.’ It is called ‘permeation of space’ because, when they are absorbed in this meditative stability, space is permeated with the forces and various miraculous displays of all the meditative stabilities, or, because the force of this meditative stability, like space, expands and permeates all meditative stabilities.”
n.­458
Ghoṣa, p. 1417; Gilgit, 85v6; and Kimura, 1–2:67, omits. Bṭ1, p. 1048: “ ‘If, among them, you ask what is the meditative stability named vajra maṇḍala, abiding in that meditative stability they apprehend the maṇḍalas of all meditative stabilities.’ It is called ‘vajra maṇḍala’ because, when they are absorbed in this meditative stability, there is the achievement of the collection of meditative stabilities, which, like a vajra, cannot be pierced by hindrances like Māra and so on. Take ‘maṇḍala’ here in this context as a collection or many gathered together.”
n.­459
The other lists, and Bṭ1, omit this meditative stability. Ghoṣa, p. 1417, and Gilgit, 85v6, have raṇajaha here; Kimura, 1–2:67, differs.
n.­460
“Slip in” renders ’dzul. There is no explanation of this meditative stability in Bṭ1.
n.­461
There is no explanation of this meditative stability in Bṭ1.
n.­462
Jāschke, s.v. lham me (snang), lhan ne (snang), and lhang nge (snang), all as different forms of the same word meaning “clear and distinct.”
n.­463
Ghoṣa, p. 1418, and Gilgit, 85v9, yatra samādhau sthitasya na cittaṃ na cetasikā dharmmā pravarttante.
n.­464
There is no explanation of this meditative stability in Bṭ1.
n.­465
There is no explanation of this and the next meditative stability in Bṭ1.
n.­466
There is no explanation of this and the next meditative stability in Bṭ1.
n.­467
Ghoṣa, p. 1420, samantāloko nāma; Bṭ1 kun tu lta ba (“total seeing,” “observing everything”).
n.­468
There is no explanation of this and the next two meditative stabilities in Bṭ1.
n.­469
There is no explanation of this and the next meditative stability in Bṭ1.
n.­470
Kimura, 1–2:71; there is no explanation of this and the next meditative stability in Bṭ1.
n.­471
This reading is corroborated by the explanation at Bṭ1, pp. 1061–62, and Gilgit, 86v11, cāraṃ na samanupaśyati.
n.­472
There is no explanation of this meditative stability in Bṭ1.
n.­473
There is no explanation of this meditative stability in Bṭ1.
n.­474
“Stretch” renders rgyud (Bṭ1, p. 1064, rgyu?), apparently for pariccheda.
n.­475
There is no explanation of this meditative stability in Bṭ1.
n.­476
There is no explanation of this and the next seven meditative stabilities in Bṭ1.
n.­477
The S Hundred Thousand, nga 137a4–5, Kimura, Ghoṣa, Gilgit, the Twenty-Five Thousand, the Eighteen Thousand, and Bṭ1 all have this and following meditative stability in a different order.
n.­478
There is no explanation of this in Bṭ1.
n.­479
Here the Skt dhāraṇīmati also means “possessing dhāraṇīs.”
n.­480
Bṭ1, p. 1069: “Take ‘contradiction’ as obstruction on the side opposing meditative stability; take ‘refutation’ as hindrance that blocks meditative stability.”
n.­481
S Hundred Thousand, nga 137a4–5, gdung ba med pa’i glog gi ’od (“nonafflictive lightning light”). Bṭ1, p. 1071, gives an explanation. Kimura, 1–2:74; Ghoṣa, p. 1425; and Gilgit, 87v10, all omit, and have mahāvyūha for the next entry, rgyan chen po.
n.­482
There is no explanation of this in Bṭ1.
n.­483
Bṭ1, p. 1073: “They do not even apprehend the foundation of all meditative stabilities‍—the transcendental knowledge that is the transformation of the basis-of-all consciousness (kun gzhi rnam par shes pa) devoid and purified of the object that is grasped and the subject that grasps.”
n.­484
There is no explanation of this and the next four meditative stabilities in Bṭ1.
n.­485
Again, D includes a second meditative stability here, dispelling defects of speech, with exactly the same explanation. There is no explanation of it in Bṭ1.
n.­486
There is no explanation of this and the next two meditative stabilities in Bṭ1.
n.­487
This renders Gilgit, 88r13, saṃghāṭīcīvara­pātradharaṇe. The Sanskrit saṃghāṭīcīvara is rendered sbyar ma, more usually rnam sbyar (as at Eighteen Thousand ka 156a, (16.­5)). The idea is that when they go out to beg with a begging bowl, they also wear uttarāsaṅga. The modern Tibetan chos gos (“religious garb”) that renders cīvara (“the robes”) usually refers exclusively to the outer robe (uttarāsaṅga).
n.­488
The klama in Ghoṣa, p. 1429, śayita­nidrāklamaprativinodite is rendered mya myo (perhaps rmya, “to feel dull,” “to lose energy”).
n.­489
A more literal translation is “… mindful when breathing in, they are mindful, fully aware ‘I am breathing in.’ ”
n.­490
“Epidermal skin, inner skin, flesh” renders bags pa (= pags pa), glog pa (= slog pa), and sha. Ghoṣa, p. 1439 tvak carma māṃsā. The differences likely derive from observations of the outer covering of a body made while skinning an animal.
n.­491
“Viscera” renders nang grol. Eighteen Thousand ka 157a1 (16.­9) glang pa (Mvy audarīyaka, “pertaining to the abdomen”); Ghoṣa, p. 1431, udarayantraṃ (?) suggests the abdominal walls. Kimura, 1–2:77, udaraṃ (“stomach”).
n.­492
“Filthy excretions” renders dri ma (malā), explained by Monier-Williams, s.v. malā, as “any bodily excretion or secretion.”
n.­493
rab rib snang ba, perhaps reading timirabhāsa in place of Ghoṣa, p. 1434, tirobhūtāni (“indistinct”), and Kimura, 1–2:80, tirovārṣikāṇi, which might be rendered “in which the years have disappeared.”
n.­494
Cf. Ghoṣa, p. 1434, pūtīni cūrṇakajātāni pṛthivyāṃ pāṃśunā samasamībhūtāni. Tib zegs (ma) renders pūti; samasamībhūtāni, “have become the same and equal to.”
n.­495
“Scrutiny” renders dpyod pa (mīmāṃsā), which refers to the investigation of a topic.
n.­496
“Analysis of phenomena” renders dharmapravicaya (chos rnam par ’byed pa), which is another word for “wisdom” (prajñā).
n.­497
“Understood analytically” renders pratyavekṣ, here rendered just by rtog; Edgerton s.v. pratyavekṣaṇā, “intellectual mastery.”
n.­498
Bṭ1, p. 1090: “Having thus understood analytically that all phenomena are empty of their own defining characteristics and signless, they are not attached to and do not wish for anything at all. They cultivate a single-pointed stability of mind without ‘conditioning’ afflictive states of mind‍—karma that becomes the cause for birth in the three realms in order to obtain the pleasures of the three realms in future lives when reborn in the three realms. This is ‘called the meditative stability of wishlessness.’ ”
n.­499
In the enumeration of the eleven knowledges in the second chapter (2.­10-2.­11), the eighth knowledge is “knowledge of nonduality.”
n.­500
“Continuum of suffering existence” renders the Tib srid pa’i rgyud.
n.­501
Ghoṣa, p. 1441, yat pratipakṣajñānaṃ; Kimura, 1–2:82, yat pratipatparijayajñānam; Gilgit, 90v6–7, yat pratipajjñānaṃ paricayajñānam. LC gives yongs su byang ba as well as ’dris pa as translations of parijaya (“mastery”).
n.­502
“Transcendental knowledge” renders the Tib ye shes.
n.­503
Cf. ka 40.a and ga 62.a. The Tib translation here of ājñātavin as yongs su shes pas pas rtogs pa is apparently based on ājñāta, “fully comprehended/er,” and vid, “knower, realizer,” in place of the possessive -vin.
n.­504
Bṭ1, p. 1093: “Take ‘have not appeared’ (anavabhāsa) as the nonapprehending and absence of appearing of imaginary phenomena––object grasped and subject grasping and so on––when entering into the first level from the level of practice on account of belief (adhimukticaryābhūmi).”
n.­505
“Those with physical forms observe physical forms” renders the Tib gzugs can gyis gzugs rnams mthong ba. Alternatively, and more interpretively, this might be rendered “those with [perceptions of] physical forms observe physical forms.”
n.­506
Bṭ1, p. 1101: “The knowledge of whatever good and bad actions that beings did in the past, whatever ones they are doing in the present, and whatever ones they will do in the future by way of body, speech, and mind, as well as the nonerroneous knowledge of whatever maturations will come about from them, is called ‘the power of knowing the maturations of actions.’ ‘The undertakings of actions’ refers to what is experienced as pleasant in the present and as suffering in the future, or what is experienced as unpleasant at the present time but will be experienced as pleasant in the future. ‘The aspect of location’ refers to the places where the actions of beings were done and the objects [on which the actions were carried out], and the places where the maturations will come about and the objects [that will be experienced]. This is ‘as it pertains to place.’ (This is not a quote in the text.) ‘The aspect of cause’ refers to the cause of doing the action––a mind with associated virtuous roots or a mind with associated nonvirtuous roots. This is ‘as it pertains to cause.’ (Again, not sure why this is in quotation marks.)”
n.­507
In most lists of the ten powers, the polysemous term dhātu (khams) is interpreted to mean the constituents or constitution of individual beings rather than the realms of saṃsāra. Bṭ1, p. 1102: “Because they dwell in and are based on the transient world, a being is called ‘a world.’ Take ‘constituent’ as the disposition or the basic nature of a being. The śrāvakas and pratyekabuddhas do not know the inconceivably many and various types of dispositions or basic natures of beings. Tathāgatas, having decisively known without error the dispositions and latent tendencies of each separate individual, teach doctrines in accordance with those. Theirs is called ‘the power of the knowledge of the various constituents.’ ”
n.­508
According to Bṭ1, p. 1102, “inclination” (mos pa, adhimukti) means their belief or faith.
n.­509
“Acumen” renders dbang po (indriya).
n.­510
Bṭ1, pp. 1102–3: “Beings in a lineage destined for perfection, destined to be wrong, or not necessarily destined enter into a path and attain the results in accord with each of those separate lineages, hence ‘path wherever it leads.’ Among them, those ‘destined for perfection’ are in a lineage that enters into the ārya path, those ‘destined to be wrong’ are in a lineage that enters into worldly views, and those ‘not necessarily destined’ are not limited to one; they are suitable to be led anywhere.”
n.­511
“Ten million” renders the Skt koṭi (bye ba).
n.­512
“Billion” renders the Skt niyuta (khrag khrig).
n.­513
Here “holy life” renders the Tib tshangs par spyod pa. In other contexts, this is rendered “practiced celibacy.”
n.­514
tshangs pa’i ’khor lo … rab tu bskor bar bya’o (brāhmaṃ cakraṃ pravartayāmi in the Sanskrit). The wheel is Brahmā’s emblem and the term “wheel of Brahmā” may therefore simply refer to the wheel of the Buddha’s teachings. Alternatively, Bṭ3 4.­1003; glosses this as “turning the wheel like Brahmā” (tshangs pa bzhin du ’khor lo bskor), while the same phrase in the Ratnagotravibhāga is expanded by Dolpopa to “turning the wheel of Dharma in the realm of Brahmā” (tshangs pa’i gnas su chos kyi ’khor lo skor ba).
n.­515
Bṭ1, p. 1109: “This is the knowledge without error of the teachings of the tathāgatas included in scriptural doctrine––the discourses, the sayings in prose and verse, and so on.”
n.­516
Bṭ1, p. 1113: “Because the two––the ‘liberation’ and the ‘knowledge and seeing of liberation’––are not differentiated in their nature as liberation, they are counted as one.”
n.­517
Bṭ1, p. 1114: “They are ‘preceded by transcendental knowledge’ because they have arisen from the cause of a knowledge employed earlier. ‘Informed by transcendental knowledge’ means not separated from transcendental knowledge, doing while having the knowledge.”
n.­518
“Letters” renders yi ge (akṣara). Below, the letter or consonant cluster follows the order of the forty-two “signs” for sounds used in the Gandhara region. In Skt each is followed by -kāra, rendered into Tib as appropriate with forms of zhes bya ba, roughly equivalent to quotation marks in English. In the following this is rendered by italics.
n.­519
That is, determined to be ultimately nonarising.
n.­520
This construes sa as retroflex ṣa, the corresponding letter in the Arapacana alphabet.
n.­521
In Tib this Skt va is also written as ba.
n.­522
This is twenty-sixth in the alphabet in Stephen Baums and Andrew Glass, A Dictionary of Gāndhārī.
n.­523
The twenty-first is śpa in A Dictionary of Gāndhārī.
n.­524
Bṭ1, p. 1122, has stotra; Ghoṣa, p. 1451, has stave.
n.­525
This is based on Bṭ1, p. 1122. Gilgit, 92r10, martya (“death”). On the sound conveyed by this sign see Gudrun Melzer, “An Arapacana Acrostic Poem in Gandhari: Bajaur Collection Kharoṣṭhī Fragment 5.” July 2020: 32. From Buddhist Manuscripts from Gandhara, Institut für Indologie und Tibetologie, Ludwig-Maximilians Universität, München.
n.­526
This ha is added as a forty-third sign of the Arapacana alphabet.
n.­527
Ghoṣa, p. 1451; Bṭ1, p. 1123 bhaṅga suggests the emendation of ’jigs (“fear”) to ’jig (“destruction”).
n.­528
An older sign is spa.
n.­529
This represents ṭha.
n.­530
The corresponding letter in the Arapacana alphabet is za. The translators of the Twenty-Five Thousand (n.­299) says ysara is a word in the Prakrit Saka language rendered into Skt as jarā (“aging”); cf. Eighteen Thousand ka 167a (16.­99), dza. Bṭ1, p. 1125, has ys or yas (the Skt root yas means to exert oneself energetically), and says, “In an Indian language ‘unhappiness’ is yskara. By way of the compounding of the letter ya with sa one realizes that ultimately all phenomena are not real bases, so unhappiness also cannot be apprehended. Hence the letter ys is the gateway to the realization that all unhappy phenomena are not apprehended.”
n.­531
This is the word at Bṭ1, p. 1122.
n.­532
This is the word at Bṭ1, p. 1122. Monier-Williams, s.v. ḍhakkana, “shutting of a door.” Tib g.yog(s) has the sense of putting something on, like a covering of clothes, or a specific burden or task you are saddled with. Bṭ1, p. 1126: “They do apprehend that they, covered by afflictive obscurations and governed by afflictive states of mind, die and are reborn until saṃsāra reaches its end.”
n.­533
The list has been formatted in accord with the explanation at Bṭ1, p. 1128.
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.­535
“Sincere resolve” renders lhag pa’i bsam pa, adhyāśaya (“higher aspiration”).
n.­536
The translators read bhūtatā. Ghoṣa, p. 1454, adbhūtatānupalabitām, “miraculous demonstrations of the doctrine,” fits the context better.
n.­537
This means remaining in a forest retreat.
n.­538
“Property” renders rdzas, which also means “substantial phenomena.” Kimura, 1–2:95, Gilgit, 95r7 sarvāsti; Ghoṣa, p. 1463 sarvvasva. Edgerton, s.v. asti, 2 “property.”
n.­539
There are not eighteen listed, only seventeen. As it makes clear below (10.­62), the way they are avoided is not quite the same, and all are not, except in the Kimura edition and the Abhisamayālaṃkāra, the objects of “avoid” in the same way.
n.­540
Bṭ1, p. 1140: “From the feeling of contempt for another being haughtiness arises, so they should avoid haughtiness because, ultimately, such things as those for which one might feel contempt cannot be apprehended.”
n.­541
Ghoṣa, p. 1456; Gilgit, 93r13 rāga­dveṣa­mohādhivāsanatā; “tolerance” is Conze’s word for adhivāsanatā. The Hundred Thousand has nyam rangs su mi ’dor ba, and Bṭ1, p. 1141, has nyams rangs su mi ’dor ba; the Twenty-Five Thousand has nyam rang su gzhag pa yongs su spang, “reject the presentation of it as delightful” (?).
n.­542
“Mind that has craving” renders sred pa’i sems (paritarsanacitta). Edgerton, s.v. paritarsana, notes that if the word is related not to tṛṣ but to tras it could mean “anxiety.”
n.­543
“Penetrating understanding of the principle of reality” renders yang dag pa’i tshul rab tu rtog pa (bhūta­nayaprativedha). Bṭ1, p. 1145, glosses this as “the realization, according to a single principle, that all phenomena are, ultimately, in their intrinsic nature not real bases.”
n.­544
Cf. below, 10.­102. Kimura, 1–2:90, sarvatrāpratihata­jñāna­cittatā; Ghoṣa, p. 1457, apratihata­jñānatā. “Transcendental knowledge” has been read from the Skt. The Tib simply reads thogs pa myed pa (“unimpeded”).
n.­545
There are in fact twenty-one items enumerated here.
n.­546
Omitted in Dutt 1934, p. 218.
n.­547
This completes the explanation of the refinements of the second level.
n.­548
This completes the explanation of the refinements of the third level.
n.­549
Bṭ1, pp. 1137–38: “not engaging in the conditioning of (anabhisaṃskāra), not mentally constructing, any phenomenon that becomes a cause of saṃsāra.”
n.­550
“Entity” renders dngos po (vastu); alternatively, “real basis.” This completes the explanation of the refinements of the fourth level.
n.­551
Bṭ1, p. 1139, mentions royal, brahmin, and business families, and two sets of bodhisattvas who have been given alms and served there. It is unclear whether the caste of the families, or of the bodhisattva monks, explains why one set has been treated better or worse, or whether it is simply a matter of bodhisattvas becoming possessive about a family that gives them alms. Regardless, the families gain merit from giving alms and respecting the monk teachers, so the bodhisattvas should not be envious of other monk teachers and, on account of that envy, not visit those families.
n.­552
All versions, including Stok Palace and the Hundred Thousand nga 172a6, support this reading.
n.­553
This is absent from Ghoṣa. Kimura, 1–2:96, tatra kathaṃ subhūte bodhisattvena mahāsattvena vicikitsā parivarjayitavyā? tathā hi saṃdehāpagatāt sarvadharmān samanupaśyati, evaṃ hi subhūte bodhisattvena mahāsattvena vicikitsā parivarjayitavyā. Bṭ1, p. 1141: “They do not harbor two minds (yid gnyis mi za) about reality and unsurpassed, perfect, complete enlightenment.”
n.­554
Kimura, 1–2:96, adds parivarjayitavyā but this is not supported by any of the Kangyur editions of the Hundred Thousand, or by Bṭ1.
n.­555
This completes the explanation of the refinements of the fifth level, the number of which is uncertain. In Bṭ1 the eighteen are avoiding the paths of the ten nonvirtuous actions (10), avoiding pride in being superior (11), haughtiness (12), distorted views (13), doubt about reality and that there is a buddha (14 and 15) and not rejecting patience for desire, hatred, and delusion (16–18).
n.­556
This is omitted from Kimura, Ghoṣa, and le’u brgyad ma. Cf. Gilgit, 95v10-12, ṣaṣṭhyāṃ bhūmau varttamānena ṣaḍ dharmmā parivarjayitavyāḥ katame ṣa[ḍ] yad uta ṣaṭ pāramitāḥ paripūrayitavyāḥ ṣaṭsu pāramitāsu sthitvā buddhā bhagavantaḥ śrāvakāḥ་pratyeka­buddhāś ca pañca­vidhasyajñeyāvarṇa[=arṇava]sya pāraṃgatā gacchanti gamiṣyante ca / katamasya pañcavidhasya yadutātītasyānāgatastā­pratyupannasyānavaktavyasyā­saṃskṛtasya evam bodhisattvena mahāsattvena ṣaṭpāramitāḥ paripūrayitavyāḥ (“Six attributes should be avoided by those proceeding on the sixth level. Which six? The six perfections that should be perfected. While abiding in these six perfections, the blessed lord buddhas, the śrāvakas, and the pratyekabuddhas have gone, are going, and will go to the other shore of the five oceans of objects of knowledge. Of which five? Of the past, the future, the present, the inexpressible, and the unconditioned. Thus, bodhisattva great beings should perfect the six perfections.”) It is noteworthy that the six perfections are not those of bodhisattvas, and it suggests that, like the other attributes, they are to be avoided as attributes that can be apprehended. Those following the Abhisamayālaṃkāra, in accord with its central principle, stress that even though they cannot, ultimately, be apprehended they are attributes to be cultivated for the sake of others.
n.­557
“Should not be in a greedy state of mind” renders kha za yag gi sems su myi bya; Ghoṣa, p. 1466, na saktacittena bhavitavyaṃ, explaining Ghoṣa, p. 1456, na yācanakaṃ vikṣepaḥ karttavyaḥ (“do not get upset at a beggar” or “do not cast out a beggar”). The Tib taken literally (“a mind to do with good food”) may be a reference to a well-known verse from the Suhṛllekha that says a practitioner should consider food like medicine (kha zas sman dang ’dra ba), and not eat it just for personal benefit, but only to keep the body alive to be of use to others. Gilgit, 95v14, has an alternative reading, prathamacittotpādam upādāya dānaṃ dātavyam/ na citta[ṃ] cittena bhavitavyaṃ, “do not make [bodhi]citta (“the mind [set on enlightenment]”) a citta (“a [mere] thought”),” that is to say, do not make the mind into just an empty promise. In this case (kha) za yag may be a mistaken rendering of Eighteen Thousand ka 175b gsog, “hollow, in vain.” Bṭ1 says it means “empty” or “futile.”
n.­558
This completes the explanation of the refinements of the sixth level.
n.­559
This completes the explanation of the twenty things that bodhisattvas should not do on the seventh level.
n.­560
“Sign” renders the Skt nimitta; alternatively, “mental image.”
n.­561
“Absence of habitual ideas about duality” renders gnyis la yongs su rgyu ba myed pa, Kimura, 1–2:99, advayasamudācāra. the Twenty-Five Thoushand renders this “they do not edge toward duality.” MDPL renders asamudācāra “habitual absence.”
n.­562
That is, linking up to rebirth. Bṭ1, p. 1145: “The absence of linking up with a rebirth in saṃsāra on account of the force of the propensities left by afflictive mental states.” Bṭ1, p. 1177, explaining Hundred Thousand 11.­32 (“bodhisattva great beings would not realize that all the propensities for afflicted mental states that cause linking up are nonentities and acquire all-aspect omniscience”), says “the propensities for cognitive obstruction and obstruction from afflictive mental states are themselves the causes for the arising of later afflicted mental states, hence they are called ‘propensities for afflictive mental states.’ ”
n.­563
This follows the reading at Kimura, 1–2:100. Both the Twenty-Five Thousand and Eighteen Thousand follow the reading in Ghoṣa and Gilgit. This completes the explanation of the seventh level.
n.­564
A maturation result lasts as long as the person lives.
n.­565
This completes the explanation of the eighth level.
n.­566
That is, assured of their attainments.
n.­567
This completes the explanation of the ninth level.
n.­568
The translators read kṛtavin as kṛtavid.
n.­569
The question is at 8.­377; “go forth” renders the Tib ’byung (from niryā). It also means “to emerge from” or “to be emancipated from,” and in niryāṇa can also be construed as “the absence of a vehicle.”
n.­570
The translators read pravrajya (rab tu byung ba) in place of Kimura, Ghoṣa prahāṇa; the Eighteen Thousand has “abandonment.”
n.­571
This is the reading at Ghoṣa, pp. 1487–88, and Gilgit, 98v14–15. Kimura, 1–2:108 has “attain emancipation” in place of “to arise” (perhaps “to take rebirth”?) in each instance. Bṭ 1, pp. 1160–61, associates this section with the different persons, arhats and so on, and the next section on the result with the resultant things they attain.
n.­572
Cp. Gilgit, 99v2, acālyann asthānaṃ, “not moving, not resting.” Bṭ1 says that the very teaching that there is no emancipation from the three realms and no rest in all-aspect omniscience teaches that there is, conventionally. As in the Abhisamayālaṃkāra, Bṭ1 associates “having moved” with the ability of an opposing force to disturb an attainment.
n.­573
This is myi gnas pa gnas pa’i tshul dang / myi bskyod pa’i tshul gyis; Kimura, 1–2:110, asthitam asthānayogena acālyayogena; Gilgit, 110r11, asthita­sthāna­yogena acālyayogena; Ghoṣa, p. 1508, asthita­sthāna­yogena.
n.­574
Gilgit, 100r 13–14, atyantayātmā nopalabhyate; Ghoṣa, p. 1508, incorrectly, ’tyantatathātmā nopalabhyate; Kimura, 1–2:111, omits. “Beyond limits” and “utterly” both render atyanta; alternatively, an anta is “an extreme” and atyanta might be rendered “extremely.”
n.­575
Ghoṣa, p. 1512, kasyānupalabdhyā sarvvaṃ nopalabhyate /dharmmadhātvanupalabdhyā nopalabhyate dharmmadhātus tat kasya hetor na hi subhūte dharmmadhātvanupalabdhir upalabhyate nopalabhyate. Skt anupalabdhi/anupalambha can be either a noun or a bahuvrihi adjective. Tib dmigs pa could be construed as either “what has an apprehending” or “an apprehending.” Here it has been rendered as a noun, and below in “the realm of phenomena that is not apprehended” as an adjective (seems to be a verb?), literally “the realm of phenomena of which there is no apprehending.”
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.­579
This is the same as the earlier list at 8.­109.
n.­580
Degé again has the meditative stability called dispelling the defects of speech.
n.­581
Gilgit, 103r5–6, sacet subhūte kāmadhātus tathā bhaviṣyad avitathā ananyathā aviparīto bhūtaṃ satyaṃ yathāvan nityo dhruvaḥ śāśvata avipariṇāmadharmābhāvo bhaviṣyat. Ghoṣa, p. 1534, and Kimura, 1–2:115, both have tathatā and so on. The last part translates Kimura’s ’vipariṇāmadharmī bhāvo. Ghoṣa has vipariṇāmadharmmā abhāvaḥ. Bṭ3, 4.­1175-4.­1182, in a detailed explanation, connects these with the three natures (trisvabhāva, ngo bo nyid gsum). Bṭ1 does not explain each word.
n.­582
“Constructed, fashioned, and fabricated” render rnam par brtags pa ([vi]kalpita), rnam par bskyed pa (viṭhapita; Edgerton, s.v. viṭhapayati has viṭhāpita), and yongs su bsgrubs pa (sandarbhita).
n.­583
This is the reading in all the editions recorded in the Comparative Edition (dpe bsdur ma), vol. 16, p. 601.
n.­584
The translators render different forms of the same Skt root sphur, earlier (Hundred Thousand ka F.4.b, 1.­6) by khyab par byas, “permeated,” and here by rgyas par ’gengs, literally “fill up widely.”
n.­585
“Not apprehended” renders dmigs su myed do, a rare translation of na prajñāyate (the reading in Gilgit, Ghoṣa, and Kimura), “does not appear,” “does not make itself known.”
n.­586
“Determinate” (vyākṛta); alternatively, “phenomena that can be prophesied/are objects of moral inquiry.”
n.­587
These last four go with the four truths for the noble ones, the two results (suffering and nirvāṇa) and the two causes (the origin and the path).
n.­588
Bṭ1, p. 1186, says to take “the maturation” with the result, and that which is “subject to maturation” as what will become the desired result.
n.­589
Alternatively, “it is not wished for, and is not not wished for.”
n.­590
Bṭ1, p. 1188: “According to the mistaken imagination of the world, a being, space, and the Great Vehicle are real bases, so the place where one is (gcig gi go) precludes any other and thus they do not accommodate a great deal.” “The place where one is” means their identity as it is mistakenly conceived of by ordinary folk.
n.­591
“Unfathomable” renders dpag tu myed pa, apramāṇatā (“beyond measure”).
n.­592
Here myed do (“are nonexistent”) in place of dmigs su myed do (“are not apprehended”).
n.­593
Cf. ga F.249.b, 11.­3.
n.­594
“Inherent nature” renders prakṛti (rang bzhin).
n.­595
Degé omits great loving kindness and great compassion.
n.­596
This is the reading in Degé, probably a block carver’s mistake for ldan and mi ldan (saṃyukta and viyukta), “conjoined nor disjoined.”
n.­597
“An actual bodhisattva even through the entirety [of all the attributes]” renders byang chub sems dpa’ nyid kyang ril gyis (bodhisattvam eva tāvat sakalam).
n.­598
In the parallel passage in the Twenty-Five Thousand, “look for it though one might” is Gyurme Dorje’s felicitous rendering of lta yang, a common, idiomatic use of lta, used here to render the extreme conveyed by the superlative katama. Because of the repetition, it is conveyed just by “could there possibly be.”
n.­599
This means a bodhisattva understood as the sum of all the phenomena, beginning with physical forms and ending with the eighteen distinct qualities of the buddhas.
n.­600
“Are in their essential nature nonentities” renders dngos po ma mchis pa’i rang bzhin (abhāvasvabhāva). Below this is rendered dngos po med pa’i ngo bo nyid.
n.­601
Both LSPW and the Twenty-Five Thousand render Kimura, 1–2:142, anantāparyantatayā as a dvandva, in the sense “because it is limitless and beyond all limits.”
n.­602
Here dngos po med pa’i ngo bo nyid; earlier (ga F.338.b), dngos po ma mchis pa’i rang bzhin suggests that rang bzhin is sometimes used as an honorific (to the recipient).
n.­603
ŚsP II-1:104, nāsti sāṃyogikaḥ svabhāvaḥ.
n.­604
“Not eternal,” rtag pa ma yin pa, renders akūṭastha; Eighteen Thousand, ka 222.a, and le’u brgyad ma, ga 298.b.1, ther zug.
n.­605
Earlier the question is phrased, “What physical forms that have come into being could there possibly be?”
n.­606
“Have not come into being” renders anabhinirvṛtta (mngon par ma grub pa), and “have not been brought about by conditions” renders anabhisaṃskṛta (mngon par ’du ma byas pa).
n.­607
“Without activity” renders ŚsP II-1:164 nirīhakāt; Kimura, 1-2:154, nirīhān (?).
n.­608
The Twenty-Five Thousand adds from “the real nature” up to “the very limit of reality” here, but ŚsP II-1:195 and all of the editions of the Hundred Thousand referenced in the Comparative Edition (dpe bsdur ma) omit them.
n.­609
“Without decline,” “without diminishing” renders nyam pa ma mchis pa; ŚsP II-1:196, and Gilgit, 118r1, asaṃmoṣa. The translators derive the word not from mṛṣ, “to forget” (bsnyel), but from muṣ, “to steal.”
n.­610
“Perfection” renders pāramitā; “far removed,” āram itā; “gone to the other side,” pāram itā. Gilgit, 118r8, āram itaiṣāyuṣman śāriputra yad ucyate prajñāpāramiteti.
n.­611
ŚsP II-2:65, pañcavidhā bodhiḥ. Bṭ1, p. 1233, says that this “is saying that insofar as the four‍—the fruit of having entered the stream and so on‍—and individual enlightenment, ‘the fivefold enlightenment,’ and unsurpassed enlightenment would have an essential nature that is not different, bodhisattvas, even without having meditated on, and without having achieved, all those five enlightenments in practice would have already attained them.”
n.­612
Bṭ1: “Take ‘the inferior’ with (“as/to be”?) the realm of desire because it is worse than and lesser than the form and formless realms that are above.”
n.­613
“Realization” (khong du chud pa yod pa) renders ŚsP II-2:66, samaya; cf. Kimura 1–2:164, abhisamaya, “clear realization.”
n.­614
Here len pa suggests that the translators read a form of anupādā, not ŚsP II-2:66 and Kimura, 1-2:164, anutpādaya.
n.­615
Here the Tib renders ŚsP II-2:66, yathā tathāgatena dharmacakraṃ pravartitaṃ na hy anutpannena dharmeṇa prāptiḥ prāpyate (with a vā between the last two words?).
n.­616
Here the Tib renders Kimura, 1–2:164, but reverses the order: kiṃ punar āyuṣman subhūte anutpannena dharmeṇa utpannā prāptiḥ prāpyate, atha utpannena dharmeṇa anutpannā prāptiḥ prāpyate. The prāpti (“attainment”) is that on account of which something is attained (prāpyate).
n.­617
Bṭ1, p. 1238: “We hold that both an attainment and a clear realization exist merely designated as worldly conventions onto the mere elimination of afflictive and cognitive obstructions, but not by way of the two‍—an entity obtaining a nonentity, and a nonentity obtaining an entity.”
n.­618
“Failure to arise,” myi skye ba, renders anutpatti.
n.­619
This renders Tib skyes pa as rendering a past passive participle (anutpanna), but the three Skt versions all have anutpāda, “are nonarising.”
n.­620
“Have no fixed abode” is Edgerton’s suggestion for aniśrita, which he says means “unattached, free, independent, emancipated.” The śrāvakas rely on just four (three if a nun) necessities (niśraya): a ragged robe, a begging bowl, simple medicinal herbs, and a crude bed beneath a tree or the like. They have no permanent dwelling place. The idea seems to be that since Subhūti does not get stuck on anything, he is living the śrāvaka life perfectly.
n.­621
Bṭ1, p. 1249, explains “they should refine” by saying, “It means they should, in that manner, realize they are refined.”
n.­622
ŚsP II-2:87, sukhitā bhavantv anupādāya ca parinirvāntv iti.
n.­623
Kimura, 1–2:169, tribhiḥ saṅgaiḥ sakto.
n.­624
Cf. Eighteen Thousand ka 239.a.
n.­625
Twenty-Five Thousand ka 376b, byang chub kyi lam ’di, “this path to enlightenment,” namely, all the practices from the perfection of generosity up to the eighteen distinct qualities of the buddhas. The idea is that they become the path to enlightenment when informed by the perfection of wisdom. “Power” renders mthu, Mvy skyes bu’i mthu (puruṣakāra). The translators appear to have translated the result, the activities that result in complete enlightenment, as indivisible from its cause, the perfection of wisdom that must inform them.
n.­626
“The one that fully incorporates and perfectly incorporates” (yongs su sdud cing yang dag pa sdud pa) renders ŚsP II-2:93, parigrāhaka, saṃgrāhaka. A grāhaka is, literally, “one that seizes hold of,” that is to say, the one that informs all the virtuous activities to transform them into a path to enlightenment. Bṭ1, p. 1253, glosses “generator” (skyed pa, jānayitṛ) with “the cause that effects the completion of all the virtuous attributes incorporated in the three vehicles,” and glosses “the one that fully incorporates and perfectly incorporates” with “fully informs and fully pervades all the virtuous attributes incorporated in the three vehicles.”
n.­627
“Practice this practice” (rnam par spyod pa dis rnam par spyod, viharati … anena vihāreṇa).
n.­628
Here Bṭ1, p. 1255, says that “attention” means “conceptualization,” the apprehending of an entity that is not empty of its own essential nature.
n.­629
“The attention will not cause fully awakening” renders yid la byed pa mngon par rdzogs par ’tshang myi rgya, manasikārānabhi­saṃbodhanatā. Bṭ1, p. 1256, says that “because that attention is also, ultimately, nonexistent, becoming fully enlightened through that attention is also, ultimately, nonexistent.”
n.­630
Alternatively, shes rab kyi pha rol tu phyin pa’i le’u (prajñā­pāramitāparivata) is the name of the chapter (“The Perfection of Wisdom Chapter”).
n.­631
Cf. ka 6.b.
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.­634
D has not been emended because all of the editions listed in the Comparative Edition omit the Vṛhatphala gods. ŚsP II-2:115, bṛhatphalā devāḥ.
n.­635
“Specific instruction for coming to an authoritative conclusion about this exposition” renders gtan la bab par bstan pa.
n.­636
This renders yang dag pa skyon med pa literally. The Tib translators, for consistency, rendered nyāma/niyāma/niyama/niyata with skyon (“fault”) and med pa (“nonexistent”), in place of nges pa (“restricted to,” “fixed in,” “for whom it is definite”), which would otherwise render the Sanskrit in question. The Skt samyaktva (ŚsP II–2:115, “the perfect state”), which is rendered by the Tib yang dag pa, indicates that here the intended meaning is “restricted to nirvāṇa,” which refers to the attainment of liberation by arhats and pratyekabuddhas.
n.­637
de dag gi dge ba’i phyogs la bdag ni bar chad myi byed do (ŚsP II-2:116, na…antarāyaṃ karomi); Bṭ1, F.248.a2: “It means they should not just be left there.”
n.­638
“Bad” renders sdig pa (agha).
n.­639
“Disturbed” renders myi brtan pa (acala).
n.­640
“Brittle” renders ’jig pa, prabhaṅgula (“destructible”).
n.­641
“Contagious disease” renders ’go ba’i nad (upasarga). The Skt has been incorrectly rendered (in the Tibetan) as “headache.”
n.­642
“Injury” renders gnod pa (vyābādha).
n.­643
Bṭ1, p. 1267, has just “mind” in place of “the mind that dedicates.”
n.­644
It is again noteworthy that the Hundred Thousand omits the cessation of the twelve links while the Twenty-Five Thousand and Eighteen Thousand include it at this point.
n.­645
Tib rang byang chub. Perhaps this should be emended to rang sangs rgyas (“pratyekabuddhas”).
n.­646
Bṭ1, p. 1276, differentiates this from the following one with the gloss, “Take it as the persons who first attain the result of having entered the stream.”
n.­647
That is, who go from human family to divine family up to three sets of times.
n.­648
That is, before they pass into nirvāṇa.
n.­649
samaśīrṣapudgala. Bṭ1, p. 1277: “those persons who are recipients of the fruit of having entered the stream, the extinction of whose life, karma, and afflictive mental states ‘align’‍—that is, occur simultaneously‍—and who unimpededly pass into the final nirvāṇa in the expanse of nirvāṇa where no remainder of the aggregates is left behind.”
n.­650
āyuḥkṣaye kleśakṣaye. Bṭ1, p. 1277: “those persons who are recipients of the fruit of having entered the stream, the extinction of whose life or afflictive mental states occurs earlier or later.”
n.­651
Bṭ1, p. 1277, differentiates this from the earlier one with the gloss, “Take this as the persons who are recipients of the result of having entered the stream who are candidates for actualizing the result of once-returner and are close to attaining the result of once-returner.”
n.­652
Bṭ1, p. 1277: “Take this as the persons who are recipients of the result of having entered the stream who do not make the karma for descent into the three lower realms, and for whom even the maturation of the karma for descent to the lower realms that they have made earlier does not occur because they have meditated on the counteracting force.”
n.­653
“Mental questioning” renders sems kyi rnam par rtog pa (cetaḥparivitarka).
n.­654
Bṭ1, p. 1287, glosses yakṣa with mi’i tshig dang skad ma yin pa (“nonhuman words and language”).
n.­655
“Explains, speaks about, teaches, details, elucidates, and gives conclusive instructions about” renders ’chad pa, rjod pa, ston pa, rnam par ’byed pa, gsal bar byed pa, gtan la phab par ston pa; ŚsP II-2:186, bhāṣate pravyāharati deśayati vibhajaty uttānīkaroti upadiśati.
n.­656
“Things that are made up” renders skye ma (Kimura 2–3:12, nirmitopama, “like things that are conjured up”). Cf. dag yig gsar bsgrigs, s.v. ma, 9 ming la la’i mthar sbyar na dngos po de’i dbyibs dang khyad chos ston. Alternatively, emend skye ma to sgyu ma (ŚsP II-2:186, māyopama).
n.­657
“Sublime” renders bzang ba (praṇītā).
n.­658
“Extremely noble” renders shin tu ’phags pa.
n.­659
“Being assisted by a spiritual mentor” renders dge ba’i bshes gnyen kyis yongs su zin pa (kalyāṇa­mitra­parigṛhīta).
n.­660
“Mentor” renders yongs su bzung ba, samparigraha. This is both great compassion and the mentor who gives instructions about it.
n.­661
ŚsP II-3:36, avikṣiptāsamāhita­yogena.
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.­663
“Ground,” rendering gzhi, is not found in the Skt.
n.­664
Here “reality of phenomena” renders chos rnams kyi chos nyid (dharmadharmatā), literally, following the conventions used in this translation, “the reality of phenomena (dharmatā) as it pertains to phenomena (dharma).” The phenomena (dharma) are everything beginning with physical forms. These are the conventional bases for their ultimate attribute (dharmatā), the emptiness of essential nature.
n.­665
In the following sections, “without any dividing into two” and so on render advaidhīkāraṇena (rendered variously in Tib), and “do not train in order to enhance or diminish” and “accept or negate” render vṛddhaye na hānaye śikṣate and parigrahāya śikṣate nāntardhānāya; alternatively, “increase or decrease” and “get hold of or get rid of.”
n.­666
This translation is based on Kimura 2–3:28, kuto bodhisattvena mahāsattvena prajñāpāramitā gaveṣitavyeti, as it is repeated below at 16.­134. The corresponding section in the Twenty-Five Thousand at 16.­38, “Where should one search for the bodhisattva great beings’ perfection of wisdom?” is supported by ŚsP II-2–3:124, bodhisattvānāṃ, and Abhisamayālaṃkāra 2.11. Below, however, Twenty-Five Thousand 16.­49 follows Kimura 2–3:28.
n.­667
The discourse here involving the “real nature” (de bzhin nyid, tathatā) and “reality of phenomena” or “reality” (chos nyid, dharmatā), together with the tathāgatas and the perfection of wisdom, conveys the following idea. The dharmatā of each phenomenon (chos, dharma), although the same from one perspective, differs in that it is being identified, by virtue of the very name, as the ultimate reality of that particular phenomenon. The tathatā, on the other hand, which is realized, or which is the defining real nature (tathatā) of the tathāgatas, is, by virtue of the very name, the ultimate reality of all taken together, or of all being understood (even in the conventional sense) together. The perfection of wisdom has been taken in a causal (or origin) sense and the tathāgata as a result. The perfection of wisdom, in the discourse of Subhūti, has been shown to be absolutely every phenomenon. The tathāgata is the knower of all, or, perhaps, the real nature of things when it is free of all obstruction.
n.­668
Here “reality of physical forms” renders gzugs kyi chos nyid (rūpadharmatā); alternatively, “the reality of phenomena as it pertains to physical forms.”
n.­669
“Such is” renders ’di ltar (in place of the usual ’di lta ste); cf. Edg, s.v. yad uta, which does not record this possible meaning.
n.­670
“Inestimable” renders dpag tu med pa. Kimura 2–3:30, aparimāṇa, omitted in ŚsP II-3:178.
n.­671
“Limitless” renders mtha’ yas pa (ananta); alternatively, “infinite.”
n.­672
The Twenty-Five Thousand has rgya che ba (mahattā/mahatgata) as “extensive,” tshad med (apramāṇa) as “immeasurable,” and mtha’ yas (ananta) as “infinite.” The Hundred Thousand has rgya che ba (mahattā/mahatgata) as “great in extent”; tshad myed (apramāṇa) as “immeasurable”; dpag tu myed (aparimāṇa) as “unbounded”; dpag (parimāṇa) as “boundary”; mtha’ yas (ananta) as “infinite”; and mtha’ (anta) as “limit.” Note that in other contexts in the present translation, dpag tu myed is also rendered “inestimable.”
n.­673
See the previous note. This section is in ŚsP, but there is no gloss in Bṭ1, pp. 1328–29.
n.­674
ŚsP II-3:214. Kimura 2–3:33 omits “all-aspect omniscience” and has “the objective referent of the sphere of phenomena” as the first reason.
n.­675
ŚsP II-3:214. Kimura 2–3:33 adds “objective referent” (dharma­dhātvārambhaṇānantatayā), i.e., “the objective referent of the realm of phenomena is infinite.”
n.­676
Alternatively, de bzhin nyid dang dmigs pa may mean “that which is the real nature and the objective referent”; cf. Bṭ1, p. 1330.
n.­677
This is the end of chapter 24 and the beginning of chapter 25 in the Eighteen Thousand.
n.­678
“Pronouncement” renders ched du brjod pa (udāna). Bṭ1, p. 1333: “ ‘Made the pronouncement,’ having felt great pleasure, were astounded, which is to say, nobody at all made them say it. Through the power of joy and pleasure they gave expression to the statement.”
n.­679
“Attended upon” renders zham ’bring byed (zhabs ’bring ba). Negi, s.v. zham ring, gives Skt upasthā. ŚsP II-3:219, antika (“in the presence of”).
n.­680
“In the capital city Padmāvatī” renders rgyal po’I khab padma yod pa’i nang; ŚsP II-3:219, padmāvatyāṃ (Kimura 2–3:35 dīpavatyām) rājadhānyām. Monier-Williams, s.v. padmāvatī, says “name of the city of Ujjayanī in the Kṛta-yuga.” Cf. the many tellings of the tale of Sumedha and Dīpaṃkāra set in Rammavatī (in the Pali rendering). Dīpaṃkāra’s wife before going forth to homelessness was Padumā. In that story Sumedha lays down his long hair, or his body, so Dīpaṃkāra and his followers can cross a muddy patch of road. In the Divyāvadāna (translated with the title “Dīpaṅkara Buddha and the Wise Brahmans Sumati and Mati” in Rotman 2008, pp. 246–54), the Buddha recounts his second meeting with Dharmaruci (incarnated as Mati), when they were both brahmin companions, during the time when the Buddha was Sumati, at the time of the Buddha Dīpaṃkāra. The gift of hair is the same but embedded within a complex web of miraculous giving. See also The Prophecy of Dīpaṅkara (Dīpaṅkara­vyākaraṇa Toh 188).
n.­681
“Perfect in wisdom and conduct” renders mkhyen pa dang rkang par ldan pa (vidyā­caraṇa­sampanna).
n.­682
“Favorably sustains” renders mthun par yongs su ’dzin pa (anuparigrāhikā).
n.­683
This ends the second chapter in the Eight Thousand (“Śakra Chapter”).
n.­684
“Find an opportunity to inflict harm on” renders glags rnyed (avatāraṃ labh).
n.­685
That is, through perfect avoidance of those misfortunes. “Through perfect avoidance” renders yang dag par spang bas; ŚsP II-3:227, samyakparihāreṇa. The Tib translators understood parihṛ here as “to quit” or “to shun” (the weapons and poison and so on that cause death according to Bṭ1, p. 1331) in place of its other meaning, “to guard” or “to protect.” Note that the Twenty-Five Thousand (kha F.55.a, 16.83) has yang dag pa’i rim gros here, rendering Kimura 2–3:37, samyakparicaryayā (“with genuine acts of service”). Cf. Eighteen Thousand ka F.272.b, yongs su spyad pa.
n.­686
tshangs ris; perhaps this should be emended to tshangs chen.
n.­687
“Sorrow due to famine” renders mu ge’i zhugs ngam (durbhikṣakāntāra).
n.­688
Gilgit 137v5–6, māṃ sa (ŚsP II-3:232, mānsa!) kauśika satkartavyaṃ…pūjayitavyaṃ manyeta yo bodhisattvaṃ. Kimura 2–3:39, imāṃ prajñāpāramitāṃ.
n.­689
“Discipline” renders ’dul (vinī).
n.­690
“Rival tīrthikas, tīrthika practitioners” renders mu stegs can gzhan dang / mu stegs spyod pa. Edg, s.v. caraka and tīrthika, says the recurring compound is the one found at ŚsP II-4–4, anyatīrthika-caraka-parivrājako; Gilgit 138r11–12, anyatīrthika-parivrājako māro; Kimura 2–3:42, ānyatīrthikaḥ kulaputro vā kuladuhitā. Edg, s.v. tīrthika, wonders if the term mu stegs can gzhan, anyatīrthika (“rival tīrthikas”) suggests there were Buddhist tīrthikas, and s.v. caraka says the caraka are a separate sect and should perhaps go with the following parivrājaka (“wandering mendicants”) as a compound.
n.­691
ŚsP II-4–4, kalaha-bhaṇḍana-vigraha-vivādān āpadyante. Here, “got into altercations and gratuitous insults,” ’khrug pa (kalahān), shags pa (bhaṇḍanān) come after ’thab pa (vigrahān), rtsod pa (vivādān). Edg gives “quarrel” for bhaṇḍana.
n.­692
These render krodha-vyāpāda-vihiṃsā.
n.­693
“Encouraged to take up” renders yang dag par bskul ba (samādāpita).
n.­694
“Attributes and advantages” renders yon tan dang legs pa (guṇānuśaṃsa).
n.­695
“All forms of wrong view” renders lta ba’i rnam pa thams cad (sarvadṛṣṭigata); Edg, s.v. dṛṣṭigata, says it is basically the same as dṛṣṭi.
n.­696
“In consecutive order and in reverse order” renders lugs dang mthun pa dang lugs dang myi mthun pa (anuloma­pratilomaṃ). Alternatively, “in a regular order and in an irregular order.”
n.­697
“Possess attributes that do not decline” renders yongs su myi nyam pa’i chos can. Cf. ŚsP II, asaṃpramoṣa­dharma.
n.­698
The translation “in the absence of which excellent form” is based on Gilgit 140v3, na ca rūpasaṃpadvinā sattvān paripācayiṣyāmi.
n.­699
“The poor, the destitute, the supplicants, and beggars” renders phongs pa dang / nyam thag pa dang / ’dron po dang / slong ba; Kimura 2–3:52, kṛpaṇa­vanīkārthika­yācanakebhyaḥ.
n.­700
“Attached to their ego,” alternatively “attached to acting on the basis of a self,” renders bdag tu bgyi ba la mngon par chags pa (ahaṃkārābhiniveśa).
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.­703
Both the Twenty-Five Thousand and the Eighteen Thousand have “all-aspect omniscience,” which is what one expects, but none of the editions of the Hundred Thousand support the emendation, nor does ŚsP II-4:23, or even Kimura 2–3:54, sarva­jñatācittena.
n.­704
This renders khon med pa dang gcugs med pa. Jäschke, s.v. gcugs pa, records khon gcugs (“conceive a hatred”).
n.­705
Here “placed” renders stsald (an honorific of the recipient), which renders the Skt pratiṣṭhāpayet; this is rendered below by bcug and blugs (based on putting the remains into a caitya and pouring the ashes and pieces of bone into a casket). “Cherished” renders mchod (again an honorific of the recipient), which renders the Skt pariharet, rendered below by gces pa.
n.­706
“Within a container” renders snod du stsal te. ŚsP II-4:27, samudgate kṛtvā, perhaps suggests the relics are in a container that is taken out of the caitya to be carried in a procession; Kimura and Gilgit omit.
n.­707
“Their physical body” renders nga’i sku (ātmabhāvaśarīra).
n.­708
atyanta­dharma­pūjā? Cf. ŚsP II-4:28, parinivṛtasyāpi ca kauśika śarīrāny evaṃ śarīrapūjā bhaviṣyati, na tv anyatha­dharma­pūjāḥ (?). The idea is that the worship of the “doctrine,” the perfection of wisdom, the speech of the tathāgatas, is a better object of worship than the physical remains, because the body is only the basis for the physical being and mind.
n.­709
“Within a container” renders snod du stsal te. ŚsP II-4:27, samudgate kṛtvā, perhaps suggests the relics are in a container that is taken out of the caitya to be carried in a procession; Kimura and Gilgit omit.
n.­710
“Unbroken devotion” renders mos pa mi phyed pa (abhedyaprasāda); alternatively, prasāda (here mos pa) is rendered by “serene confidence.”
n.­711
“Acts of service undertaken on behalf of senior family members” renders rigs kyi gtso bo la rim gro byed pa, ŚsP II-4:33, kule jyeṣṭopacāyakā (?). Earlier, 8.­77 (ga F.60.b) renders kula­jyeṣṭānupālitā (?) with rigs kyi nang na rgan pa la rim gro byed pa.
n.­712
“Dwell with the perception of sense pleasures as a basic transgression” renders ’dod pa la kha na ma tho bar ’du shes shing / rnam par spyod pa, *kāmādīnavasa­saṃjñino viharati (?).
n.­713
Probably “commit to writing” has been left out by mistake.
n.­714
“Happens” here renders yod. Below it is rendered “exist.” The translators probably read prabhāvyate (“is necessarily there”). They have perhaps rendered prajñāyate by gdags su yod (“exist as a designation”).
n.­715
ŚsP II-4:54, saṃgrāmayiṣyāmas (“we will do battle with them”).
n.­716
“Medicinal plants” renders rtsi (oṣadhi). The logic behind connecting them with the shining of the full moon is probably because of an etymology of oṣadhi from the verbal root uṣ (“to burn”) as in uṣas (“the dawn”). In Tib rtsi also means the calculation to do with the movements of the heavenly bodies (astrology).
n.­717
Here smye sha can (“having skin with black moles”), ŚsP puṣkasa; according to Edg, s.v. pulkasa, “the name of a despised mixed tribe.”
n.­718
Kimura 2–3:74, parigṛhītā; Gilgit 148r3, anuparigṛhītā; ŚsP II 4–46, udgṛhītā (“taken up”).
n.­719
“Engaging correctly” renders yang dag par brtson (saṃyukta).
n.­720
“Endowed with luminosity” renders snag ba dang ldan pa, probably a translation of (dig) ālokajātā (“where light has been born”). Conze has “born of light.”
n.­721
“Consummates” renders yongs su sgrub pa, *saṃvartayitā (“the one that causes to be fully accomplished”). It appears to be a gloss of, rather than an alternative rendering of, the earlier kun tu ’dren pa (pariṇāyakā). It is not attested in the Skt editions.
n.­722
“Have done the practice for the purpose of becoming a tathāgata” renders de bzhin gshegs pa’i don du zhugs pa, ŚsP II-4:81, tathāgata­pratipannās; Kimura 2–3:80, tathāgata­pratimās (“are similar to a tathāgata”). Gilgit 149v13 is damaged.
n.­723
“Reinforce that inspired eloquence” renders spobs pa nye bar bsgrub pa (pratibhānam upasaṃhartavyaṃ).
n.­724
“Treasury” renders gter (nidhi).
n.­725
“Greatly valued” renders dgos par bya ba (*prayas?), “a desideratum”; cf. Twenty-Five Thousand kha F.95.b, dgongs par bya ba.
n.­726
“Maintain scrupulous conduct” renders gtsang sbra’i spyod pa dang ldan pa, caukṣasamācāra (“habitually clean”), explained by Haribhadra (cf. MDPL, s.v. caukṣasamācāra) as “extremely purified because of not doing any wrong.”
n.­727
“With great conviction” renders mos pa rgya chen po (udārādhimuktika).
n.­728
“Radiance” renders gsal ba; cf. Mvy, s.v. gsal ba, which gives paṭu as one meaning “(physically) adept”; ŚsP II-4:88, kathanīyata (“worth speaking of”).
n.­729
“Discussing together” renders yang dag par (emend ’gro to bgro) bgro bar byed pa (saṃgāyamāna). Cf. MDPL, s.v. saṃgāyamāna, which glosses this as “ascertaining the meaning of the book.”
n.­730
“Will have undertaken something” renders zhugs pa yin, ŚsP II-4:94, pratipanno bhaviṣyati.
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.­734
“Brought into being” renders yongs su bsgrub pa, paribhāvitatva.
n.­735
“One that brings it about” renders yongs su sgrub pa, āhārika.
n.­736
“The mental consciousness included in phenomena” (chos kyi khongs su gtogs pa’i yid, dharmāntargatena mānasena), means, of the twelve sense fields (āyatanas), it is not mental consciousness, but is a special consciousness included in mental phenomena.
n.­737
“Panic” renders bag tsha ba (stambhita).
n.­738
“Does not need to worry about” renders dogs pa ma mchis par bgyi (na pratikāṅkṣitavya); cf. Edg, s.v. pratikāṅkṣati, records (once) the meaning of Pali paṭikaṅkhin as “expecting (dangers).”
n.­739
“Precious Jewels” here renders dkon mchog (bhāga). Earlier the same word, bhāga, was rendered by cha (“part” or “choice”).
n.­740
“That is logically what happens” renders gsha’.
n.­741
This is summarizing the earlier exchange (21.­1–21.­24) between Ānanda and the Blessed One.
n.­742
“Present” renders nye bar gnas (pratyupasthita).
n.­743
“Robe” renders gos, ŚsP II-4:107, cīvara; Kimura 2–3:94, vastra.
n.­744
“Purple” renders leb rgan, māñjiṣṭha (“madder”).
n.­745
“Longing” renders mos pa (spṛha).
n.­746
“The unchanging nature of reality” renders chos myi ’gyur ba nyid (dharmaniyāmatā). Usually, in both the Degé version of the Hundred Thousand and the Twenty-Five Thousand, this is dharmanyāmatā rendered as chos kyi skyon med pa nyid (“the maturity of phenomena”).
n.­747
“Without subtraction and without addition” renders dbri ba dang bsnan pa ma mchis pa, anāyūhāniyūha, from the verbal root wah (“nothing has been brought in and nothing has been taken out”).
n.­748
This “thoroughly cultivated” renders yongs su bsgoms pa, which renders the same paribhāvita that was earlier rendered yongs su bsgrub pa (“brought into being”).
n.­749
“Believe in my heart” renders the archaism glo ba mches pa (pratyaya).
n.­750
Alternatively, Conze, translating the corresponding passage in the Eight Thousand, renders dharmatayā as “in accordance with dharma.”
n.­751
“Gone far off” and “gone to the other side” render ring du song (āram itā) and pha rol tu phyin (pāram itā); “over here” and “over there” render tshur rol (apāra) and pha rol (pāra).
n.­752
“There as the plain” and “there as the valley” are literal renderings of thang du ’dug pa and gshong du ’dug pa, which in turn render sthala (“prominent,” “conspicuous”) and nimna (“sunk down,” “inconspicuous”).
n.­753
“Surveying” renders rnam par lta ba (*vilokita); cf. Kimura 2–3: 99, vibhāvaya, and ŚsP II-4:119, vivikta.
n.­754
“Height and width” renders chu zheng (ārohapariṇāha). Perhaps chu is a collapsed or abbreviated form of [che] chu[ng].
n.­755
Cf. ŚsP II-4:122, aprameya­guṇa­samanvāgatā bhagavan prajñāpāramitā apramāṇa­guṇa­samanvāgatā (“endowed with good qualities that cannot be measured (as objects) and endowed with good qualities that are not instruments of measurement (as subjects)”).
n.­756
“Boundless” renders mu myed pa (aparyanta).
n.­757
“Pearl relics” renders ring bsrel; ŚsP II-4:122, Kimura 2–3:101, dhātu.
n.­758
Here “learned,” rendering mkhas pa, appears to render anyatarānyataranīya (“worthy to be one from the other”), which is possibly to say the recipient of an intellectual heritage.
n.­759
“Like Brahmā in conduct” renders tshangs pa mtshungs par spyod pa (sabrahmacārin), either living a life of celibacy or living a life of pure conduct.
n.­760
“Even somebody like me” renders nga nyid kyang (aham eva tāvat).
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.­762
The subject, “the single being,” is omitted here and in all the comparisons until the phrase “the single being who is placed into unsurpassed, perfect, complete enlightenment” is given in the pratyekabuddha comparison below. “They would have done it” renders zhugs; cf. ŚsP II-4:126, pratipanno bhavati (the single person “has practiced”); Kimura 2–3:103, pratyupasthito bhavati (“has been established”).
n.­763
“From this round of teaching” renders rnam grangs des (anena paryāyeṇa).
n.­764
ŚsP II-4:141, Kimura 2–3:107.
n.­765
The idea is that the topics (“the letter”) should be taught, but so should their ultimate nature (“the meaning”). The Stok version of the Hundred Thousand (ja F.323.b.2) has the same reading.
n.­766
“Reflection” renders gzugs brnyan, perhaps reading pratibimba in place of prativarṇika, “counterfeit.”
n.­767
“Will imagine” renders rtog par ’gyur in the sense of a wish that something is there when it is not; cf. ŚsP II-4:185, gaveṣiṣyante, Kimura 2–3:110, gaveṣiṣyanti (“seek for”).
n.­768
“While cultivating” renders bsgoms dang, based on ŚsP II-4:214, bhāvayan, and Kimura 2–3:112, bhāvayamānaḥ.
n.­769
“Derive their existence” renders yod par ’gyur (prabhāvyante, from the root prabhū).
n.­770
“Swiftly” here has the negative connotation of not wanting to remain a bodhisattva for the sake of others.
n.­771
Kimura 2–3:120, amī bhūtkaṇṭhitāḥ (=bhū? utkaṇṭhitāḥ) saṃsārād. Bṭ1, pp. 25–26: “As for the other bodhisattvas, they have become certain, their minds are on unsurpassed, perfect, complete enlightenment, so even if this perfection of wisdom is not taught to them they will not turn back. Some among those bodhisattvas want to quickly fully awaken to unsurpassed, perfect, complete enlightenment and be liberated from saṃsāra. They do not want to practice a bodhisattva’s great compassion. If they teach this perfection of wisdom to them in detail and cause them to enter into the practice, their merit increases even more than the former.” Conze, Large Sutra 1975, p. 267 is unsure about the meaning and gives a different interpretation.
n.­772
“Basic necessities: robes, alms, bedding, and medications used to treat ill health” renders gos dang/ bsod snyoms dang/ mal cha dang/ nad kyi rkyen sman dang yo byad (cīvara­pīṇḍpātra­śayanāsana­glāna­pratyaya­bhaiṣajya-pariṣkāra). These are the basic necessities of an ordained person. The word is also used for “everyday necessities” in general. Cf. Edg, s.v. pariṣkāra.
n.­773
“Source” renders ’byung ba, prabhava.
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.­775
“Sign” and “mental image” both render mtshan ma (nimitta).
n.­776
“Transformed” renders rnam par gyur (vipariṇata); pariṇāma by itself is consistently rendered bsngo (“dedicate”).
n.­777
“More belief” renders mos pa mang ba (adhimukti­bahula).
n.­778
“Gather together, compress into one, and take the measure” renders mngon par bsdus te/ gcig tu brjul nas/ tshad bzung; Kimura 2–3:128, abhisaṃkṣipya piṇḍayitvā tulayitvā.
n.­779
“Focus their thoughts, as is their habit” renders sems shing bsams (samanvāhṛ).
n.­780
“Not within the scope of mental images” renders mtshan ma’i yul ma yin.
n.­781
“Bodies of theirs” renders bdag gi lus de dag; Kimura 2–3:131, ātmabhāvā[ḥ].
n.­782
Emend gsod pa to bsod pa; Kimura 2–3:132, praṇīta.
n.­783
“Transforms” renders ’gyur; Kimura 2–3:132, pariṇāma (“dedication, transformation”).
n.­784
Bṭ1: “One’s own rejoicing and dedication and causing others to enter into rejoicing and dedication in that manner; the uncontaminated roots of virtue of those lord buddhas’ śrāvakas and pratyekabuddhas.”
n.­785
“Their natural condition” renders ngang tshul gang yin pa (yajjātika).
n.­786
“Humbled” renders ’jum; Kimura 2–3:140, avaman. bod rgya tshig mdzod chen mo, s.v. ’jum pa, gives kheng ba btong ba as an old usage.
n.­787
“Belief” renders mos pa; alternatively, “resolve.”
n.­788
“Feeling an enthusiasm for” renders don du nyams su len; Kimura 2–3:142, autsukyam āpad.
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.­795
“Emerge from” renders ’byung (prabhū, Kimura 2–3:143, prabhāvyante); “derive its dignity from” (Conze), “a category of” (Sparham).
n.­796
“Clearly achieve” renders mngon par sgrub (abhinirhṛ). Other possible renderings include “consummate,” “bring into being,” and “find within oneself and produce.” Kimura 2–3:147, lines 23–28. This passage and the paragraphs that immediately follow appear to suggest that the very act of perception is incompatible with the practice of the perfection of wisdom, even if the perception is accurate. The Ten Thousand inverts the interpretation here.
n.­797
“In vain” renders gsog (tucchā).
n.­798
“Have conviction” renders yid ches pa, Mvy pratyayita. Kimura 2–3:146, reading pratyarpitā, understands: “Because they have caused the perfection of wisdom to be attained, they do not cause physical forms to be attained.”
n.­799
Literally, the Tib says, “Because they have conviction in the perfection of wisdom, in which phenomena do they not have conviction?”
n.­800
“Not enhance or diminish” renders che bar myi bgyid chung bar myi bgyid (na mahatkṛ nālpīkṛ) (literally, “neither makes bigger nor makes smaller”).
n.­801
“Not gather together or scatter apart” renders ’du bar myi bgyid yangs bar myi bgyid. Eight Thousand (vaidya 88) has na saṃkṣip na vikṣip.
n.­802
“Does not make measurable or make immeasurable” renders tshad mchis par myi bgyid tshad ma mchis par myi bgyid.
n.­803
“Not expand or compress” renders rgya chen por myi bgyid rgya chung ngur myi bgyid, Kimura 2–3:147, na parittīkṛ na vipulīkṛ.
n.­804
“Not strengthen or weaken” renders mthu dang ldan par myi bgyid mthu ma mchis par myi bgyid (na balīkṛ na durbalīkṛ).
n.­805
“As reality and as method” renders don dang tshul gyis, Kimura 2–3:149, arthataś ca nayataś ca.
n.­806
“Incomparable” renders mtshungs par myed pa, Mvy apratisama; cf. Eighteen Thousand, kha F.59.a (35.2), “imponderable,” perhaps rendering apratisaṃdhi.
n.­807
“Actual perfection of wisdom” renders shes rab kyi pha rol tu phyin pa nyid.
n.­808
“Insentient” renders sems myed pa (usually bem po), jaḍa (“material,” “inanimate”).
n.­809
“Make an effort at” renders brtson par bgyid (yogam āpad).
n.­810
“There is a distinction that must be explained” renders rnam par phye zhing bshad dgos pa. Edg, s.v. vibhajya-vyākaraṇa, an explanation “distinguishing aspects beyond what the question itself immediately raised.”
n.­811
The Tibetan reads “roast” (bsreg bar ’gyur ro), whereas Kimura 2–3, p. 151, reads prakṣepsyante (“they will be cast into”).
n.­812
“Somehow or other” renders brgya la (kathaṃcit). Kimura 2–3:151, kadācit karhicit.
n.­813
“Reject” renders phyir spang ba.
n.­814
“Having ruined” renders nyams par byas; Kimura 2–3:151, upahatya.
n.­815
“Misled” renders tshul ma yin pa (anaya).
n.­816
“Calamity” renders ’jigs pa; Kimura 2–3:152, vyasana.
n.­817
“Measure of the body” renders lus kyi tshad; Kimura 2–3:152, ātmabhāvasya pramāṇa. It means the amount of suffering and the length of time it is experienced.
n.­818
That is, in the hells, in the animal realms, or in the world of Yama.
n.­819
“Carried out fully” renders tshang par byas pa.
n.­820
“So long” renders ’di srid du (iyacciram).
n.­821
“Terrible form of life” renders ngan song, apāya (“when things have gone badly”).
n.­822
“Mundane right view” renders ’jig rten gyi yang dag pa’i lta ba (laukikī samyagdṛṣṭiḥ).
n.­823
“In how many ways” renders rnam pa du zhig gis, katamair ākāraiḥ.
n.­824
“Act out of hatred” renders zhe sdang gi spyod pa can (dveṣacarita); cp. Kimura 2–3:152, doṣacaritāś (“conduct themselves badly”).
n.­825
“The past limit that has the essential nature of a nonentity,” or, alternatively, “the past limit, which has the essential nature of a nonentity,” renders sngon gyi mtha’ dngos po myed pa’i rang bzhin, a literal rendering of (Kimura 2–3:154) pūrvānto ’bhāvasvabhāvo. It does not make sense in English to say “the past limit, the essential nature of a nonentity, is physical forms.” “The essential nature of a nonentity” renders dngos po myed pa’i rang bzhin (abhāvasvabhāva). If you take the negative prefix a at the start of the compound as qualifying the following (a dvandva compound), it means “the absence of the essential nature of an entity.” As a bahuvrihi compound (abhāvasvabhāvo yasmin), the sentence would then mean, “The past limit in which there is the absence of the essential nature of an entity is physical forms.”
n.­826
Here “utter purity” renders yongs su dag pa (pariśuddhi). In the previous sections “purity” rendered rnam par dag pa (viśuddhi). Among the many senses of the prefixes vi- and pari- are “individualization” and “all-encircling,” respectively.
n.­827
Note the change here from “emptiness, signlessness, and wishlessness” to “the emptiness, signlessness, and wishlessness gateways to liberation.”
n.­828
Here, and in the following, the absence of the different stages of śrāvaka attainment is noteworthy.
n.­829
Again, it is noteworthy that all of the attainments, starting from the fruit of having entered the stream, are spelled out here in place of just knowledge of all the dharmas.
n.­830
Again, “utter purity” here renders yongs su dag pa (pariśuddhi), as distinct from “purity” (rnam par dag pa, viśuddhi).
n.­831
That is, linking up with a new set of aggregates in rebirth.
n.­832
“Abiding nature of the reality of phenomena” renders chos kyi dbyings kyi gnas nyid (dharma­dhātu­sthititā).
n.­833
According to the Abhisamayālaṃkāra this begins the third section of the Sūtra, explaining the difference between the understanding of the foundational teachings by a śrāvaka and by a bodhisattva.
n.­834
“Dedicated” renders yongs su bsngo ba (pariṇāmayitum); alternatively, “transformed.”
n.­835
“Up to the establishment of the good Dharma” renders dam pa’i chos gnas pa’i bar; alternatively, “for as long as the good Dharma remains.”
n.­836
“Speak in praise” renders legs par brjod (varṇaṃ bhāṣ); “speak disparagingly” renders ma legs par brjod (avarṇaṃ bhāṣ).
n.­837
“Want to buttress space with the sky” renders nam mkha’ bar nang la gdegs par ’tshal ba; Kimura 2–3:174, ākāśaṃ te antarikṣam utkseptukāmāḥ.
n.­838
“Rush” renders od ma, Mvy piṇḍaveṇu (“lump bamboo”).
n.­839
“Without conventional designations” renders tha snyad med pa; Kimura 2–3:180, avyāhāratā.
n.­840
These are the eighth, fourteenth, and fifteenth days of the month in the lunar calendar.
n.­841
“Positioning themselves” renders ’god pa (ṣṭhā).

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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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

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,”

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,”

0
    You are downloading:

    The Perfection of Wisdom in One Hundred Thousand Lines

    Click here to make a dāna donation

    This is a free publication from 84000: Translating the Words of the Buddha, a non-profit organization sharing the gift of Buddhist wisdom with the world.

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

    Table of Contents


    Search this text


    Other ways to read

    Download PDF
    Download EPUB
    Open in the 84000 App

    Spotted a mistake?

    Please use the contact form provided to suggest a correction.


    How to cite this text

    The following are examples of how to correctly cite this publication. Links to specific passages can be derived by right-clicking on the milestones markers in the left-hand margin (e.g. s.1). The copied link address can replace the url below.

    • Chicago
    • MLA
    • APA
    84000. The 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-end-notes/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-end-notes/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-end-notes/toh3808.Copy

    Related links

    • Other texts from Perfection of Wisdom
    • Published Translations
    • Browse the Collection
    • 84000 Homepage
    Sponsor Translation

    Bookmarks

    Copyright © 2011-2024 84000 - All Rights Reserved
    • Website: https://84000.co
    • Contact
    • Privacy Policy