The Perfection of Wisdom in Twenty-Five Thousand Lines
Glossary

Thirty-ninth of the eighty minor marks.

The forty-fourth of the fifty-one meditative stabilities manifested to Sadāprarudita in chapter 73.

The twelfth of the fifty-one meditative stabilities manifested to Sadāprarudita in chapter 73.

Thirty-fifth of the eighty minor marks.

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

Eighth of the sixteen god realms of form that correspond to the four meditative concentrations, meaning “Inner Radiance.” See also n.­110.

Name of a series of many buddhas.

The buddhafield of Akṣobhya.

A meditative stability.

The 116th meditative stability in both chapter 6 and chapter 8.

A synonym for emptiness, and the realm of phenomena (dharmadhātu).

The 79th meditative stability in chapters 6 and 8.

The thirty-sixth of the fifty-one meditative stabilities manifested to Sadāprarudita in chapter 73.

The 104th meditative stability in chapters 6 and 8.

The 99th meditative stability in chapters 6 and 8.

The fourth of twenty-four aspects of the perfection of wisdom taught by Dharmodgata, and realized as meditative stabilities by Sadāprarudita, in chapter 75.

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.”

Definition from the 84000 Glossary of Terms:

The bodhisattvas’ realization that all phenomena are unproduced and empty. It sustains them on the difficult path of benefiting all beings so that they do not succumb to the goal of personal liberation. Different sources link this realization to the first or eighth bodhisattva level (bhūmi).

Also translated here as “favored.”

The 78th meditative stability in chapters 6 and 8.

The acquisition of vows through direct insight into the nature of reality rather than through formal ceremony.

Eleventh of the twelve links of dependent origination.

See n.­247.

Also translated in this text as “come into being.”

Sixth of the eight attributes of the second level.

The thirteenth of the fifty-one meditative stabilities manifested to Sadāprarudita in chapter 73.

The eleventh of the fifty-one meditative stabilities manifested to Sadāprarudita in chapter 73.

See “afflicted mental state.”

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.

See “five aggregates.”

First of the five undefiled aggregates.

Fourth of the five undefiled aggregates.

Second of the five undefiled aggregates.

Fifth of the five undefiled aggregates.

Third of the five undefiled aggregates.

Twelfth of the twelve links of dependent origination.

Fourth of the five obscurations.

Fifth of the pure abodes, meaning “Highest.”

Name of a buddha and of a series of future buddhas.

Thirteenth of the eighteen distinct qualities of the buddhas.

Fifteenth of the eighteen distinct qualities of the buddhas.

Fourteenth of the eighteen distinct qualities of the buddhas.

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 path” of bodhisattvas, or with the “knowledge of all the dharmas” 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 sections of clear realization.

The “finest aspect(s)” are, according to the two explanations in the Long Explanation (Toh 3808 4.­77–4.­80, see “knowledge of all aspects”), either (in the first explanation) emptiness, as the root of all the other aspects, or (in the second explanation) the aspects that are included in the collections of the wholesome and those destined for what is right.

Name of a bodhisattva.

Nineteenth of the thirty-two major marks.

Literally meaning “Cloudless,” the more usual name 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, and in this text and in the Hundred Thousand is instead rendered Parīttabṛhat (q.v.). Anabhraka 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 tenth of twelve levels corresponding to the four meditative concentrations.

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.

Name of a bodhisattva.

Name of a bodhisattva.

Name of a bodhisattva.

Name of a bodhisattva.

The Buddha’s cousin and one of his ten foremost disciples.

Name of a bodhisattva.

The western continent of the human world according to traditional Indian cosmology, characterized as “rich in the resources of cattle.”

Fifth of the twelve branches of the scriptures.

Second of the four applications of mindfulness. For a description see 9.­19.

Fourth of the four applications of mindfulness. For a description, see 9.­3.

First of the four applications of mindfulness. For a description, see 9.­2.

Third of the four applications of mindfulness.

See “four applications of mindfulness.”

Definition from the 84000 Glossary of Terms:

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

In this text:

Also translated here as “focus on.”

See “apprehend.”

See “apprehend.”

The twenty-eighth of the fifty-one meditative stabilities manifested to Sadāprarudita in chapter 73.

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

Literally meaning “Immeasurably Great,” the name used in this text and in the Hundred 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.

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

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.

Twelfth of the thirty-two major marks.

The 15th meditative stability in chapters 6 and 8; also mentioned in other chapters.

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

The 72nd meditative stability in chapters 6 and 8.

Fourth of the four knots.

Name of one of four gardens in the residence of the bodhisattva great being Dharmodgata, in the city of Gandhavatī.

Name of a buddha in the southern direction, residing in the world system called Sarva­śokāpagata.

See “eight aspects of liberation.”

See also “gods.”

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).

Second of the five pure abodes (śuddhāvāsa), meaning “Painless.”

First of the five fetters associated with the higher realms.

Second of the five fetters associated with the higher realms.

The forty-first of the fifty-one meditative stabilities manifested to Sadāprarudita in chapter 73.

The twenty-ninth of the fifty-one meditative stabilities manifested to Sadāprarudita in chapter 73.

The twentieth of the fifty-one meditative stabilities manifested to Sadāprarudita in chapter 73.

Also translated here as “focusing the attention.”

A supplementary mark of a tathāgata, included in the thirty-two major marks in some lists but not in this text.

Name of the present eon of time, during which one thousand buddhas appear in succession, Śākyamuni being the fourth and Maitreya the fifth.

Name of a series of future buddhas.

Definition from the 84000 Glossary of Terms:

One of the “eight close sons of the Buddha,” he is also known as the bodhisattva who embodies compassion. In certain tantras, he is also the lord of the three families, where he embodies the compassion of the buddhas. In Tibet, he attained great significance as a special protector of Tibet, and in China, in female form, as Guanyin, the most important bodhisattva in all of East Asia.

First of the five pure abodes (śuddhāvāsa), meaning “Slightest.”

I.e., those living beyond the pale of civilization, out of reach of the doctrine.

The 4th meditative stability in chapters 6 and 8.

Third of the eight attributes of the second level.

Name of a bodhisattva.

Definition from the 84000 Glossary of Terms:

Head of the “sixteen excellent men” (ṣoḍaśasatpuruṣa), a group of householder bodhisattvas present in the audience of many sūtras. He appears prominently in certain sūtras, such as The Samādhi of the Presence of the Buddhas (Pratyutpannabuddha­saṃmukhāvasthita­samādhisūtra, Toh 133) and is perhaps also the merchant of the same name who is the principal interlocutor in The Questions of Bhadrapāla the Merchant (Toh 83).

The buddha as whom Dharmodgata was reborn.

Second of the four kinds of disease.

Ten to the power of -21. A “hundred billion trillionth” (bye ba khrag khrig rgya phrag stong gi cha) is ten to the power of -23.

Definition from the 84000 Glossary of Terms:

The king of Magadha and a great patron of the Buddha. His birth coincided with the Buddha’s, and his father, King Mahāpadma, named him “Essence of Gold” after mistakenly attributing the brilliant light that marked the Buddha’s birth to the birth of his son by Queen Bimbī (“Goldie”). Accounts of Bimbisāra’s youth and life can be found in The Chapter on Going Forth (Toh 1-1, Pravrajyāvastu).

King Śreṇya Bimbisāra first met with the Buddha early on, when the latter was the wandering mendicant known as Gautama. Impressed by his conduct, Bimbisāra offered to take Gautama into his court, but Gautama refused, and Bimbisāra wished him success in his quest for awakening and asked him to visit his palace after he had achieved his goal. One account of this episode can be found in the sixteenth chapter of The Play in Full (Toh 95, Lalitavistara). There are other accounts where the two meet earlier on in childhood; several episodes can be found, for example, in The Hundred Deeds (Toh 340, Karmaśataka). Later, after the Buddha’s awakening, Bimbisāra became one of his most famous patrons and donated to the saṅgha the Bamboo Grove, Veṇuvana, at the outskirts of the capital of Magadha, Rājagṛha, where he built residences for the monks. Bimbisāra was imprisoned and killed by his own son, the prince Ajātaśatru, who, influenced by Devadatta, sought to usurp his father’s throne.

Third of the four modes of birth.

See “Blessed One.”

While the Sanskrit term simply means “fortunate,” “illustrious,” or “revered,” Tibetan hermeneutics defines the term as denoting a teacher or buddha who primordially subdues (bcom) the four demonic forces, possesses (ldan) the six attributes of greatness (che ba’i yon tan drug), and transcends (’das) all sorrow, without abiding in the extremes of existence and quiescence. See also n.­91.

Eighth of the eighty minor marks.

The 80th meditative stability in chapters 6 and 8.

Name of a world system in the southeastern direction.

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.

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.

Twenty-ninth of the eighty minor marks.

Thirtieth of the eighty minor marks.

Eighteenth of the eighty minor marks.

Twenty-eighth of the eighty minor marks.

Eighth of the thirty-two major marks.

Twentieth of the eighty minor marks.

Forty-first of the eighty minor marks.

Twenty-first of the eighty minor marks.

Twenty-third of the eighty minor marks.

Nineteenth of the eighty minor marks.

Twenty-second of the eighty minor marks.

The 82nd meditative stability in chapters 6 and 8.

The 36th meditative stability in chapters 6 and 8.

The fifteenth of twenty-four aspects of the perfection of wisdom taught by Dharmodgata, and realized as meditative stabilities by Sadāprarudita, in chapter 75.

The fourteenth of twenty-four aspects of the perfection of wisdom taught by Dharmodgata, and realized as meditative stabilities by Sadāprarudita, in chapter 75.

The sixteenth of twenty-four aspects of the perfection of wisdom taught by Dharmodgata, and realized as meditative stabilities by Sadāprarudita, in chapter 75.

The eighteenth of twenty-four aspects of the perfection of wisdom taught by Dharmodgata, and realized as meditative stabilities by Sadāprarudita, in chapter 75.

The seventeenth of twenty-four aspects of the perfection of wisdom taught by Dharmodgata, and realized as meditative stabilities by Sadāprarudita, in chapter 75.

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).

In this text, sixteen Brahmā realms are listed. See “Pure Abodes.”

Literally, “Brahmā, Lord of the Sahā [world].”

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

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

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

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.

See “seven branches of enlightenment.”

The Sanskrit term is rendered in this text and in the Hundred Thousand as bsgom pa rnam par bsgom pa, suggesting an analysis or investigation of cultivation rather than its destruction or negation, in contrast to its rendering as bsgom pa rnam par ’jig pa, literally “the destruction of cultivation,” in the Tibetan translations of the Ten Thousand, Eighteen Thousand, and the Tengyur version of the Twenty-Five Thousand. We have chosen “breaking down” in order to retain the widest range of possible meanings: “examination,” “analysis,” “exposure,” “deconstruction,” “destruction,” “annihilation,” “elimination,” or “unraveling,” with respect to false appearances. For more details, see n.­267 and n.­454.

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

Sixteenth and highest of the sixteen god realms of form that correspond to the four meditative concentrations, meaning “Great Fruition.”

The 41st meditative stability in chapters 6 and 8.

Seventh of the thirty-two major marks.

The ultimate nature or essence of the fruitional enlightened mind of the buddhas, which is nonarising, free from the limits of conceptual elaboration, empty of inherent existence, naturally radiant, beyond duality, and spacious.

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

Kimura reads palagaṇḍa; see n.­438.

The 95th meditative stability in chapters 6 and 8.

The expression “by way of apprehending” implies that ordinary persons perceive phenomena as inherently existing, whereas bodhisattvas are said to act and teach “without apprehending anything.” On the latter term, see its respective glossary entry. See also “apprehend.”

The seventeenth of the fifty-one meditative stabilities manifested to Sadāprarudita in chapter 73.

The fourteenth of the fifty-one meditative stabilities manifested to Sadāprarudita in chapter 73.

The 103rd meditative stability in chapters 6 and 8.

Eleventh of the thirty-two major marks. See also Śarabha Aiṇeya.

Name of a bodhisattva.

Name of a bodhisattva from a distant world system in the western direction called Upaśāntā, who comes to this world to pay homage to the Buddha.

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.

In this text:

Lit. “Abode of the Four Great Kings.”

The forty-second of the fifty-one meditative stabilities manifested to Sadāprarudita in chapter 73.

A meditative stability.

The 9th meditative stability in chapters 6 and 8.

Third of the four truths of the noble ones.

A universe comprising one thousand world systems, each with its four continents, Mount Sumeru etc., according to traditional Indian cosmology. See also n.­374.

See also i.­24.

Fourth of the eight progressive sections of clear realization.

Twenty-ninth of the thirty-two major marks.

Fourth of the four kinds of disease.

Also translated in this text as “actualize.”

Common phenomena from the perspective of ordinary persons, as described in 8.­43, include the following: the four meditative concentrations, the four immeasurable attitudes, the four formless meditative absorptions, and the [first] five extrasensory powers.

The sixth of twenty-four aspects of the perfection of wisdom taught by Dharmodgata, and realized as meditative stabilities by Sadāprarudita, in chapter 75.

Fifth of the eighty minor marks.

Second of the four immeasurable attitudes.

The 102nd meditative stability in chapters 6 and 8.

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.

The 92nd meditative stability in chapters 6 and 8.

This term denotes the presence of discursive or conceptual thought processes. Their absence or deconstruction is characteristic of the realization of emptiness or actual reality.

Also translated here as “false imagination.”

Conditioned phenomena are listed at 8.­41. See also somewhat longer corresponding list found in the One Hundred Thousand at 8.­87.

A universe comprising one thousand world systems each with its four continents etc., according to traditional Indian cosmology. The Tibetan term byur bu that forms part of the term used in this text, and also means “brimful,” may be a rendering of Skt. cūlakabaddha with the sense of this first-order world system being “bound,” i.e., relatively compact or limited when compared to the second- and third-order universes.

The mundane process of rebirth within cyclic existence, impelled by the propensities of past actions. See also The Precious Discourse on the Blessed One’s Extensive Wisdom That Leads to Infinite Certainty (Toh 99), 3.­162.

Fifth of the five aggregates; also third of the twelve links of dependent origination. Consciousness is defined as “an awareness which is knowing and luminous.” Not being physical, it lacks resistance to obstruction. It has neither shape nor color, and it can be experienced but not externally perceived as an object. A distinction is made between the mundane consciousness of beings, and the wisdom of the buddhas. In the context‌ of the present discourse, the former includes six aspects of consciousness, namely, visual consciousness, auditory consciousness, olfactory consciousness, tactile consciousness, and mental consciousness, the last of which objectively refers to mental phenomena.

The 59th meditative stability in chapters 6 and 8.

The 13th meditative stability in chapters 6 and 8.

See “inspired eloquence.”

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.

Contaminated phenomena include the following: the five aggregates encompassed in the three realms, the twelve sense fields, the eighteen sensory elements, the four meditative concentrations, the four immeasurable attitudes, and the four formless meditative absorptions.

First of the nine contemplations of impurity.

Fourth of the nine contemplations of impurity.

Fifth of the nine contemplations of impurity.

Sixth of the nine contemplations of impurity.

Seventh of the nine contemplations of impurity.

Third of the nine contemplations of impurity.

Eighth of the nine contemplations of impurity.

Second of the nine contemplations of impurity.

Ninth of the nine contemplations of impurity.

Sixth of the twelve branches of the scriptures.

Thirteenth of the thirty-two major marks.

The 113th meditative stability in chapters 6 and 8.

The 114th meditative stability in chapter 8, missing in chapter 6. In Dutt 198 there appears to be no corresponding item.

First of the eighty minor marks.

Definition from the 84000 Glossary of Terms:

One of the five trees of Indra’s paradise, its heavenly flowers often rain down in salutation of the buddhas and bodhisattvas and are said to be very bright and aromatic, gladdening the hearts of those who see them. In our world, it is a tree native to India, Erythrina indica or Erythrina variegata, commonly known as the Indian coral tree, mandarava tree, flame tree, and tiger’s claw. In the early spring, before its leaves grow, the tree is fully covered in large flowers, which are rich in nectar and attract many birds. Although the most widespread coral tree has red crimson flowers, the color of the blossoms is not usually mentioned in the sūtras themselves, and it may refer to some other kinds, like the rarer Erythrina indica alba, which boasts white flowers.

Definition from the 84000 Glossary of Terms:

One of the five trees of Indra’s paradise, its heavenly flowers often rain down in salutation of the buddhas and bodhisattvas and are said to be very bright and aromatic, gladdening the hearts of those who see them. In our world, it is a tree native to India, Erythrina indica or Erythrina variegata, commonly known as the Indian coral tree, mandarava tree, flame tree, and tiger’s claw. In the early spring, before its leaves grow, the tree is fully covered in large flowers, which are rich in nectar and attract many birds. Although the most widespread coral tree has red crimson flowers, the color of the blossoms is not usually mentioned in the sūtras themselves, and it may refer to some other kinds, like the rarer Erythrina indica alba, which boasts white flowers.

Fourth of the noble eightfold path.

Fourth of the seven branches of enlightenment.

Second of the seven branches of enlightenment.

Sixth of the noble eightfold path.

Seventh of the seven branches of enlightenment.

See four correct exertions.

Fifth of the noble eightfold path.

Sixth of the seven branches of enlightenment.

Eighth of the noble eightfold path.

Fifth of the seven branches of enlightenment.

Third of the seven branches of enlightenment.

First of the seven branches of enlightenment.

Seventh of the noble eightfold path.

Third of the noble eightfold path.

Second of the noble eightfold path. Also translated as “correct ideation.”

First of the noble eightfold path.

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

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

One of the five obscurations.

The 10th meditative stability in chapters 6 and 8; also mentioned in other chapters.

The 26th meditative stability in chapters 6 and 8.

The 5th meditative stability in chapters 6 and 8; also mentioned in other chapters.

The 55th meditative stability in chapters 6 and 8.

Fifth of the eight progressive sections of clear realization.

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.

Kashmiri scholar, probably of the eighth or ninth century, thought to be the author of the Long Commentary on the Hundred Thousand Line Prajñā­pāramitā (Toh 3807) and possibly of the Long Commentary on the Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Line Prajñā­pāramitās (Toh 3808) as well.

See “afflicted mental state.”

Seventh of the ten powers of the tathāgatas.

Fourth of the ten powers of the tathāgatas.

Sixth of the ten powers of the tathāgatas.

Eighth of the ten powers of the tathāgatas.

Third of the ten powers of the tathāgatas.

Fifth of the ten powers of the tathāgatas.

First of the ten powers of the tathāgatas.

Tenth of the ten powers of the tathāgatas.

Second of the ten powers of the tathāgatas.

Ninth of the ten powers of the tathāgatas.

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.

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. The twelve links are enumerated many times in the text, starting at 2.­105. See also “twelve links of dependent origination.”

See n.­153 and also “something that is a designation.”

First of the five fetters associated with the lower realms.

The forty-eighth of the fifty-one meditative stabilities manifested to Sadāprarudita in chapter 73.