• The Collection
  • The Kangyur
  • Discourses
  • Perfection of Wisdom

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ཤེས་ཕྱིན་ཁྲི་པ།

The Transcendent Perfection of Wisdom in Ten Thousand Lines

Daśa­sāhasrikā­prajñā­pāramitā
འཕགས་པ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་ཁྲི་པ་ཤེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།
’phags pa shes rab kyi pha rol tu phyin pa khri pa zhes bya ba theg pa chen po’i mdo
The Noble Mahāyāna Sūtra “The Transcendent Perfection of Wisdom in Ten Thousand Lines”
Ārya­daśa­sāhasrikā­prajñā­pāramitā­nāma­mahā­yāna­sūtra
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Toh 11

Degé Kangyur, vol. 31 (shes phyin, ga), folios 1.b–91.a, and vol. 32 (shes phyin, nga), folios 92.b–397.a

Translated by the Padmakara Translation Group
under the patronage and supervision of 84000: Translating the Words of the Buddha

First published 2018
Current version v 1.40.15 (2022)
Generated by 84000 Reading Room v2.17.7

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

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co.

Table of Contents

ti. Title
im. Imprint
co. Contents
s. Summary
ac. Acknowledgements
i. Introduction
+ 4 sections- 4 sections
· The Daśa­sāhasrikā­prajñā­pāramitā
· Structure of the Text
· Summary of the Text
· Notes on this publication
tr. The Translation
+ 33 chapters- 33 chapters
1. The Context
2. All Phenomena
3. Non-fixation
4. Union
5. Designation of a Bodhisattva
6. Training
7. Non-apprehension
8. Maturity
9. Teaching
10. Extrasensory Powers
11. Non-abiding
12. Meditative Stability
13. Like Space
14. Neither Coming nor Going
15. The Transcendent Perfection of Tolerance
16. Conceptual Notions
17. Advantages
18. Purity
19. Agents and Non-agents
20. Enlightened Attributes
21. Early Indications
22. Cultivation
23. Non-acceptance and Non-rejection
24. Initial Engagement
25. Skill in Means
26. Rejoicing
27. Full Attainment
28. Dissimilar Defining Characteristics
29. The Gift of the Sacred Doctrine
30. Inherent Existence
31. Irreversibility
32. The Attainment of Manifest Enlightenment
33. The Conclusion
c. Colophon
ab. Abbreviations
n. Notes
b. Bibliography
+ 3 sections- 3 sections
· Primary Sources
· Secondary References
+ 3 sections- 3 sections
· Sūtras
· Indic Commentaries
· Indigenous Tibetan Works
· Secondary Literature
g. Glossary

s.

Summary

s.­1

While dwelling at Vulture Peak near Rāja­gṛha, the Buddha sets in motion the sūtras that are the most extensive of all‍—the sūtras on the Prajñā­pāramitā, or “Transcendent Perfection of Wisdom.” Committed to writing around the start of the first millennium, these sūtras were expanded and contracted in the centuries that followed, eventually amounting to twenty-three volumes in the Tibetan Kangyur. Among them, The Transcendent Perfection of Wisdom in Ten Thousand Lines is a compact and coherent restatement of the longer versions, uniquely extant in Tibetan translation, without specific commentaries, and rarely studied. While the structure generally follows that of the longer versions, chapters 1–2 conveniently summarize all three hundred and sixty-seven categories of phenomena, causal and fruitional attributes which the sūtra examines in the light of wisdom or discriminative awareness. Chapter 31 and the final chapter 33 conclude with an appraisal of irreversible bodhisattvas, the pitfalls of rejecting this teaching, and the blessings that accrue from committing it to writing.


ac.

Acknowledgements

ac.­1

Translated by the Padmakara Translation Group under the direction of Jigme Khyentse Rinpoche and Pema Wangyal Rinpoche. The text was translated, introduced, and annotated by Dr. Gyurme Dorje, and edited by Charles Hastings and John Canti with contributions from Greg Seton.

This translation has been completed under the patronage and supervision of 84000: Translating the Words of the Buddha.


ac.­2

Work on this text was made possible thanks to generous donations made by Dzongsar Jamyang Khyentse Rinpoche; respectfully and humbly offered by Judy Cole, William Tai, Jie Chi Tai and families; by Shi Jing and family; by Wang Kang Wei and Zhao Yun Qi and family; and by Matthew, Vivian, Ye Kong and family. They are all most gratefully acknowledged.


i.

Introduction

i.­1

The Tibetan Buddhist tradition classifies the discourses delivered by Buddha Śākyamuni in terms of the three turnings of the doctrinal wheel, promulgated at different places and times in the course of his life. Among them, the sūtras of the first turning expound the four noble truths, those of the second turning explain emptiness and the essenceless nature of all phenomena, while those of the third turning elaborate further distinctions between the three essenceless natures.1 The sūtras of the transcendent perfection of wisdom (prajñāpāramitā),2 to which the text translated here belongs, are firmly placed by their own assertion3 within the second turning, promulgated at Vulture Peak near Rāja­gṛha.

The Daśa­sāhasrikā­prajñā­pāramitā

Structure of the Text

Summary of the Text

Notes on this publication


The Translation
The Noble Mahāyāna Sūtra
The Transcendent Perfection of Wisdom in Ten Thousand Lines

1.
Chapter 1

The Context

[V31] [F.1.b] [B1]


1.­1

Homage to all the buddhas and bodhisattvas!


1.­2

Thus have I heard on a certain occasion. The Blessed One17 was residing at Vulture Peak near Rāja­gṛha with a large monastic gathering comprising many thousands of fully ordained monks. All of them were arhats who had attained the cessation of contaminants and were without afflicted mental states, fully controlled, their minds thoroughly liberated, their wisdom well liberated, thoroughbreds, mighty nāgas, their tasks accomplished, their work completed, their burdens relinquished, their own objectives already fulfilled, the fetters binding them to the rebirth process completely severed, their minds thoroughly liberated through their genuine understanding, having perfected the highest of all mental faculties, with the exception of one person‍—the venerable Ānanda, a disciple who had merely entered the stream. Also present were some five hundred fully ordained nuns, laymen, and laywomen, all of whom had seen the truth. 18


2.
Chapter 2

All Phenomena

2.­1

Then, once again, the Blessed One addressed the venerable Śāradvatī­putra in the following words, “Śāradvatī­putra, if you ask what are the ‘ten powers of the tathāgatas,’ they are as follows: [F.12.a] (1) definitive knowledge that things which are possible are indeed possible;52 (2) definitive knowledge that things which are impossible are indeed impossible; (3) definitive knowledge, through possibilities and causes, of the maturation of past, future, and present actions, and of those who undertake such actions; (4) definitive knowledge of multiple world systems and diverse dispositions; (5) definitive knowledge of the diversity of inclinations and the multiplicity of inclinations that other sentient beings and other individuals have; (6) definitive knowledge of whether the acumen of other sentient beings and other individuals is supreme or not; (7) definitive knowledge of the paths that lead anywhere; (8) definitive knowledge of all the afflicted and purified mental states and their emergence, with respect to the faculties, powers, branches of enlightenment, aspects of liberation, meditative concentrations, meditative stabilities, and formless absorptions; (9) definitive knowledge of the recollection of multiple past abodes, and of the transference of consciousness at the death and birth of all sentient beings; and (10) definitive knowledge that through one’s own extrasensory powers one has actualized, achieved, and maintained in this very lifetime the liberation of mind and the liberation of wisdom in the state that is free from contaminants because all contaminants have ceased, and so one can say, ‘My rebirths have come to an end. I have practiced chastity. I have fulfilled my duties. I will experience no other rebirths apart from this one.’53 Śāradvatī­putra, these are called the ten powers of the tathāgatas.


3.
Chapter 3

Non-fixation

3.­1

Then, the venerable Śāradvatī­putra asked the Blessed One, “Reverend Lord, what is the fixation of a bodhisattva?”

The Blessed One replied, “Śāradvatī­putra, [F.19.b] fixation denotes the views that bodhisattvas might adopt with regard to all things, and the deluded mindsets which they might have.”

3.­2

Then he asked, “Lord, what views might great bodhisattva beings adopt with respect to all things?”


4.
Chapter 4

Union

4.­1

Then, the venerable Śāradvatī­putra asked the Blessed One, “Reverend Lord, how do great bodhisattva beings engage in union with the transcendent perfection of wisdom without fixation?”

The Blessed One replied to the venerable Śāradvatī­putra as follows: “Śāradvatī­putra, when great bodhisattva beings engage in union with the emptiness of physical forms they are said to engage in union with the transcendent perfection of wisdom; and likewise, when they engage in union with the emptiness of feelings, the emptiness of perceptions, the emptiness of formative predispositions, and the emptiness of consciousness, they are said to engage in union with the transcendent perfection of wisdom.


5.
Chapter 5

Designation of a Bodhisattva

5.­1

Then, the venerable Śāradvatī­putra asked the Blessed One, “Reverend Lord! When you say that great bodhisattva beings who continue to engage in union with the transcendent perfection of wisdom deserve respect, then, Reverend Lord, what constitutes that phenomenon designated by the term ‘bodhisattva,’ that is to say, the one who at all times continues to engage inseparably in union with the transcendent perfection of wisdom? If one were to ask why, it is because I do not consider any phenomenon that may be designated by the term ‘bodhisattva.’”149


6.
Chapter 6

Training

6.­1

“Śāradvatī­putra, you said that you do not consider any phenomenon which may be designated by the term ‘bodhisattva.’ Indeed, Śāradvatī­putra, phenomena do not consider phenomena. Nor, Śāradvatī­putra, do phenomena consider the expanse of reality. The sensory element of sights does not consider the expanse of reality. Nor does the expanse of reality consider the sensory element of sights, and in the same way, the expanse of reality does not consider [any other sensory elements] up to and including the sensory element of consciousness. Nor does the sensory element of consciousness and so forth consider the expanse of reality.


7.
Chapter 7

Non-apprehension

7.­1

Then the venerable Śāradvatī­putra asked the Blessed One, “Reverend Lord! Who are the spiritual mentors who would enable great bodhisattva beings upon being accepted by a spiritual mentor to hear this teaching on the transcendent perfection of wisdom and not be afraid or terrified, and swiftly attain emancipation in omniscience, without ever descending to the levels of the śrāvakas and pratyekabuddhas?”


8.
Chapter 8

Maturity

8.­1

Then, the venerable Śāradvatī­putra asked the Blessed One, “Reverend Lord! How do unskilled great bodhisattva beings descend to the level of the śrāvakas and the level of the pratyekabuddhas, and how do they not enter into the maturity of a bodhisattva? What is the immaturity of a bodhisattva? What is the maturity of a bodhisattva?”170

The Blessed One then addressed the venerable Śāradvatī­putra as follows: “Śāradvatī­putra, the immaturity of a bodhisattva manifests when great bodhisattva beings who have previously regressed descend to the level of the śrāvakas or the level of the pratyekabuddhas, and fail to enter into the maturity of the bodhisattvas.” [F.76.a]


9.
Chapter 9

Teaching

9.­1

Then, the venerable Śāradvatī­putra asked the Blessed One, “Reverend Lord! In what circumstances do great bodhisattva beings enter into the maturity of the bodhisattvas, and what is this vehicle of the bodhisattvas wherein emancipation is not attained through limited vehicles?”

The Blessed One then addressed the venerable Śāradvatī­putra as follows: “Śāradvatī­putra, whenever great bodhisattva beings practice the transcendent perfection of generosity, they do not practice their generosity for the sake of a limited number of sentient beings. When they practice the transcendent perfection of ethical discipline, they do not maintain their ethical discipline for the sake of a limited number of sentient beings. It is the same when they practice the transcendent perfection of tolerance, the transcendent perfection of perseverance, and the transcendent perfection of meditative concentration; and when they practice the transcendent perfection of wisdom, they do not cultivate wisdom for the sake of a limited number of sentient beings. Rather, when they practice the transcendent perfection of generosity, they practice their generosity for the sake of all sentient beings, [F.86.a] and so on in the same vein. When they practice the transcendent perfection of wisdom, they cultivate wisdom for the sake of all sentient beings.175


10.
Chapter 10

Extrasensory Powers

10.­1

Then, the venerable Su­bhūti asked the Blessed One, “Reverend Lord! When it is said that they should don the great armor, what is the extent of the great armor that they should don?”

The Blessed One then addressed the venerable Su­bhūti as follows: “Su­bhūti, great bodhisattva beings should don the armor of the transcendent perfection of generosity, and similarly, they should don the armor of the other transcendent perfections, up to and including the transcendent perfection of wisdom. They should don the armor of the applications of mindfulness, and don the armor of [the other causal attributes], up to and including the noble eightfold path. They should don the armor of the emptiness of internal phenomena, and don the armor of the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities. Similarly, they should don the armor of the ten powers of the tathāgatas, [F.98.a] and they should don the armor of the [other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. They should don the armor of [the attainments], up to and including omniscience. They should don the armor of the buddha body. Then they will illuminate the world system of the great trichiliocosm.


11.
Chapter 11

Non-abiding

11.­1

“Moreover, Su­bhūti, the great armor of great bodhisattva beings consists of the five refined eyes. What are these five, you may ask? They comprise (1) the eye of flesh, (2) the eye of divine clairvoyance, (3) the eye of wisdom, (4) the eye of the sacred doctrine, and (5) the eye of the buddhas. These are called the five eyes.”

11.­2

The venerable Su­bhūti then asked the Blessed One, “Reverend Lord! What is the refined eye of flesh, possessed by great bodhisattva beings?”


12.
Chapter 12

Meditative Stability

12.­1

[F.121.a]The venerable Su­bhūti then said to the Blessed One, “Reverend Lord! If, when great bodhisattva beings practice the transcendent perfection of wisdom, they engage unskillfully with physical forms, then they are merely engaging with mental images, and if they engage in the same manner with feelings, perceptions, formative predispositions, and consciousness, then they are merely engaging with mental images. Also, if they engage with the notion that physical forms are permanent, or the notion that these are impermanent, then they are merely engaging with mental images. Similarly, if they engage with the notion that feelings, perceptions, formative predispositions, and consciousness are permanent, or that these are impermanent, then they are merely engaging with mental images. Similarly, if they engage with the notion that physical forms are imbued with happiness, or that these are imbued with suffering, then they are merely engaging with mental images. Similarly, if they engage with the notion that feelings, perceptions, formative predispositions, and consciousness are imbued with happiness, or that these are imbued with suffering, then they are merely engaging with mental images.


13.
Chapter 13

Like Space

13.­1

The Blessed One addressed the venerable Su­bhūti as follows: “Su­bhūti, you asked where this vehicle will come to rest. In this regard, Su­bhūti, [F.134.b] the vehicle will not come to rest anywhere. If you ask why, it is because resting is non-apprehensible, and so all things do not come to rest. On the other hand, the vehicle will come to rest by way of its non-resting. Su­bhūti, just as the expanse of reality neither comes to rest, nor does it not come to rest, similarly, Su­bhūti, the vehicle does not come to rest, nor does it not come to rest. The same refrain should be extensively applied here, just as has been indicated in the context of the previous chapter.


14.
Chapter 14

Neither Coming nor Going

14.­1

The Blessed One then addressed the venerable Su­bhūti as follows: “Su­bhūti, you have said that this Great Vehicle neither comes nor goes, and nor does it stay. Su­bhūti, that is so! You have spoken correctly. Su­bhūti, in this supreme vehicle, the Great Vehicle, no coming is indeed discernible, nor are going and abiding discernible. If you ask why, Su­bhūti, it is because all things are unmoving; for that reason, they do not come from anywhere, they do not go anywhere, and they do not even abide anywhere. If you ask why, Su­bhūti, it is because physical forms do not come from anywhere, they do not go anywhere, and they do not abide anywhere. Similarly, feelings, perceptions, formative predispositions, and consciousness also do not come from anywhere, they do not go anywhere, and they do not abide anywhere.


15.
Chapter 15

The Transcendent Perfection of Tolerance

15.­1

Then Śakra, mighty lord of the gods [of Trayas­triṃśa], and as many gods of the Catur­mahā­rāja­kāyika realm as there are throughout the world systems of the great trichiliocosm, all congregated there, in that same assembly, along with their divine princes‍—ten million, one hundred billion, many hundred thousands in number. The divine princes of the Yāma realm, the divine princes of the Tuṣita realm, the divine princes of the Nirmāṇa­rata realm, and the divine princes of the Para­nirmita­vaśa­vartin realm throughout the world systems of the great trichiliocosm also congregated there, in that same assembly, as did all the gods presiding over the twelve Brahmā realms, as many as there are in the world systems of the great trichiliocosm, along with the [lesser gods of] the Brahmā realms‍—ten million, one hundred billion, many hundred thousands in number. All the gods presiding over the Pure Abodes, as many as there are throughout the world systems of the great trichiliocosm also congregated there, in that same assembly, along with the [lesser] gods of the Pure Abodes‍—ten million, one hundred billion, many hundred thousands in number.289 Yet the radiance of their bodies, originating through the ripening of the past actions of the gods of the Catur­mahā­rāja­kāyika realm, and similarly, the radiance of their bodies originating through the ripening of the past actions of the gods of the Trayas­triṃśa, Yāma, Tuṣita, Nirmāṇa­rata, and Para­nirmita­vaśa­vartin realms, and likewise that of the [other] gods, from those of the Brahmākāyika realm up to the Pure Abodes, did not approach even one hundredth part of the natural radiance of the Tathā­gata. They did not approach even a thousandth part of it. They did not approach one hundred thousandth part, nor one thousand billionth part of it. Nor did they approach it in any number, fraction, synonym, comparison, or quality. [F.156.b] The effulgence of the Tathā­gata’s body was manifestly supreme alongside those radiances. It was manifestly perfect, supreme, abundant, unsurpassed, and unexcelled. Just as a burning tree stump neither shines, nor gleams, nor sparkles alongside the gold of the Jambu River, so the radiance of all the gods, originating through the ripening of their past actions, neither shone, nor gleamed, nor sparkled alongside the natural effulgence of the Tathā­gata’s body. Indeed, alongside those radiances, the natural effulgence of the Tathā­gata’s body was best. It was perfect, supreme, abundant, unsurpassed, and unexcelled.


16.
Chapter 16

Conceptual Notions

16.­1

Then the divine princes thought, “How should we uphold the doctrine revealed by the Elder Su­bhūti?”

The venerable Su­bhūti, knowing the thoughts of those divine princes in his own mind, then addressed those divine princes as follows: “Divine princes! You should uphold [the view] that those who teach my sacred doctrine resemble a magical display, and that those who listen to my sacred doctrine also resemble a magical display. They will neither hear the sacred doctrine which I have taught, nor will they actualize it.”


17.
Chapter 17

Advantages

17.­1

Then the venerable Śāradvatī­putra said to the Blessed One, “Reverend Lord! The transcendent perfection of wisdom sheds light owing to its utter purity. Reverend Lord! I pay homage to the transcendent perfection of wisdom. Reverend Lord! The transcendent perfection of wisdom is unsullied by the three world systems. [F.174.b] Reverend Lord! The transcendent perfection of wisdom dispels the blindness of afflicted mental states and all false views. Reverend Lord! The transcendent perfection of wisdom has precedence over all branches of enlightenment. Reverend Lord! The transcendent perfection of wisdom secures happiness, distinct from all fears, enmity, and harmful [thoughts or deeds]. Reverend Lord! The transcendent perfection of wisdom brings light to all sentient beings so that they might acquire the [five] eyes. Reverend Lord! The transcendent perfection of wisdom demonstrates the path to those who are going astray so that they might abandon the two extremes. Reverend Lord! The transcendent perfection of wisdom is omniscience, so that all afflicted mental states and involuntary reincarnation through propensities might be abandoned. Reverend Lord! The transcendent perfection of wisdom is the mother of the bodhisattvas because it generates all the attributes of the buddhas. Reverend Lord! The transcendent perfection of wisdom is neither produced, nor does it disintegrate, because it is empty of intrinsic defining characteristics. Reverend Lord! The transcendent perfection of wisdom abandons cyclic existences because it is neither an enduring state, nor is it perishable. Reverend Lord! The transcendent perfection of wisdom offers protection to those who lack protection because it bestows all that is precious. Reverend Lord! The transcendent perfection of wisdom is endowed with the completely perfect [ten] powers303 because it cannot be crushed by any antagonists. Reverend Lord! The transcendent perfection of wisdom turns the wheel of the sacred doctrine, repeating it in the three times and in its twelve aspects,304 because it is neither subject to promulgation nor reversal. [F.175.a] Reverend Lord! The transcendent perfection of wisdom genuinely displays the essential nature of all things because it is the emptiness of the essential nature of non-entities. Reverend Lord! How can bodhisattvas, those who are on the vehicle of the bodhisattvas, those who are on the vehicle of the śrāvakas, or those who are on the vehicle of the pratyekabuddhas abide in the transcendent perfection of wisdom?”


18.
Chapter 18

Purity

18.­1

Then the venerable Śāradvatī­putra asked the Blessed One, “Reverend Lord! Where did those great bodhisattva beings who aspire to this profound transcendent perfection of wisdom pass away before coming into this [world]? For how long have they embarked on unsurpassed, genuinely perfect enlightenment? How many tathāgatas have they honored? How long have they practiced the transcendent perfection of generosity, and similarly, how long have they practiced the transcendent perfection of ethical discipline, the transcendent perfection of tolerance, the transcendent perfection of perseverance, [F.188.a] the transcendent perfection of meditative concentration, and the transcendent perfection of wisdom? Do they genuinely and methodically311 aspire to this profound transcendent perfection of wisdom?”


19.
Chapter 19

Agents and Non-agents

19.­1

Then the venerable Su­bhūti said to the Blessed One, “Reverend Lord! The transcendent perfection of wisdom is an agent that has no actions.”

The Blessed One replied, “This is because it is non-apprehensible as an agent, because it is non-apprehensible in terms of all phenomena, and so forth.”

19.­2

“Reverend Lord! How then should great bodhisattva beings practice the transcendent perfection of wisdom?”


20.
Chapter 20

Enlightened Attributes

20.­1

Then the venerable Su­bhūti said to the Blessed One, “Reverend Lord! This transcendent perfection of wisdom is the infinite transcendent perfection.”328

The Blessed One replied, “This is owing to the infinity of space!”

“Reverend Lord, this transcendent perfection is sameness.”

The Blessed One replied, “This is owing to the sameness of all things!”

20.­2

“Reverend Lord, this transcendent perfection is void.”


21.
Chapter 21

Early Indications

21.­1

Then the venerable Su­bhūti said to the Blessed One, “Reverend Lord! This transcendent perfection of wisdom is profound. Reverend Lord! This transcendent perfection of wisdom is established by means of great deeds. Accordingly, Reverend Lord, this transcendent perfection of wisdom is established by means of unappraisable deeds, innumerable deeds, and deeds that are equal to the unequaled.”


22.
Chapter 22

Cultivation

22.­1

Then the venerable Su­bhūti asked the Blessed One, “Reverend Lord! Since beginner bodhisattvas wish to train in the transcendent perfection of wisdom, and similarly, since they wish to train in the transcendent perfection of meditative concentration, the transcendent perfection of perseverance, the transcendent perfection of tolerance, the transcendent perfection of ethical discipline, and the transcendent perfection of generosity, why should they rely on and venerate spiritual mentors who genuinely offer instruction in this transcendent perfection of wisdom, and who similarly offer instruction in the transcendent perfection of meditative concentration, the transcendent perfection of perseverance, the transcendent perfection of tolerance, the transcendent perfection of ethical discipline, and the transcendent perfection of generosity, saying, [F.235.a] ‘Come, son of enlightened heritage or daughter of enlightened heritage! You should dedicate whatever gifts you have offered to all sentient beings, making common cause with all sentient beings and without apprehending anything, toward the attainment of unsurpassed, genuinely perfect enlightenment. You should not misconstrue this unsurpassed, genuinely perfect enlightenment as the transcendent perfection of generosity! You should not misconstrue this unsurpassed, genuinely perfect enlightenment as the transcendent perfection of ethical discipline, the transcendent perfection of tolerance, the transcendent perfection of perseverance, the transcendent perfection of meditative concentration, or the transcendent perfection of wisdom! Similarly, you should not misconstrue this unsurpassed, genuinely perfect enlightenment as the emptiness of internal phenomena, as the emptiness of external phenomena, as the emptiness of both external and internal phenomena, and [as the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities! Similarly, you should not misconstrue this unsurpassed, genuinely perfect enlightenment as the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the paths! In the same vein as before, you should not misconstrue this unsurpassed, genuinely perfect enlightenment as [the fruitional attributes and attainments], up to and including omniscience.’?”


23.
Chapter 23

Non-acceptance and Non-rejection

23.­1

Then all the gods inhabiting the world system of desire and all the gods inhabiting the world system of form scattered divine sandalwood powders, incense, palm leaf powders, divine blue lotuses, night lotuses, and white lotuses toward the Lord Buddha. Coming into the presence of the Blessed One, they prostrated with their heads at his feet, and took their place to one side. Having taken their place to one side, those gods then said to the Blessed One, “Reverend Lord! This profound transcendent perfection of wisdom is hard to realize, it cannot be scrutinized, it is not within the range of sophistry, and it may be known by the wise and by those who are skilled in investigating subtle quiescence. Reverend Lord, the enlightenment of the lord buddhas revealed in this profound transcendent perfection of wisdom is incompatible with all mundane [phenomena].


24.
Chapter 24

Initial Engagement

24.­1

Then the venerable Su­bhūti asked the Blessed One, “Reverend Lord! In what should great bodhisattva beings who seek emancipation in unsurpassed, genuinely perfect enlightenment abide?”

The Blessed One replied to the venerable Su­bhūti, “Great bodhisattva beings who wish to attain emancipation in unsurpassed, genuinely perfect enlightenment should abide in a state of equanimity with respect to all sentient beings. They should cultivate a state of equanimity with respect to all sentient beings, and having established this even-mindedness, they should offer benedictions and greetings to all sentient beings with a benevolent attitude. They should cultivate loving kindness with respect to all sentient beings. They should minimize pride with respect to all sentient beings. They should cultivate the notion that they are teaching all sentient beings. They should offer benedictions and greetings to all sentient beings with sweet and gentle words. They should cultivate an attitude that is free from enmity with respect to all sentient beings. They should cultivate an attitude that is free from harming with respect to all sentient beings. They should cultivate an attitude that regards all sentient beings as their parents, brothers, and sisters. They should cultivate an attitude that regards all sentient beings as their friends, peers, and kinsmen. They should offer benedictions and greetings with an attitude that regards all sentient beings as their parents, brothers, sisters, friends, peers, and kinsmen. They should also abstain from killing living creatures and they should encourage others to adhere to the genuine path by abstaining from killing living creatures. They should always praise abstention from the killing of living creatures. They should praise and rejoice in others who abstain from the killing of living creatures. [F.263.b] In the same vein as before, they themselves should abstain from wrong views, and so forth, and they should encourage others also to adhere to the genuine path by abstaining from wrong views. They should praise abstention from wrong views and they should praise and rejoice in others who abstain from wrong views. It is in this way, Su­bhūti, that great bodhisattva beings who seek to attain emancipation in unsurpassed, genuinely perfect enlightenment should maintain these doctrines, and do so without apprehending anything.


25.
Chapter 25

Skill in Means

25.­1

Then [F.276.a] the venerable Su­bhūti asked the Blessed One, “Reverend Lord! How should great bodhisattva beings who practice the transcendent perfection of wisdom investigate383 the meditative stability of emptiness? How should they become absorbed in the meditative stability of emptiness? How should they investigate the meditative stability of signlessness? How should they become absorbed in the meditative stability of signlessness? How should they investigate the meditative stability of aspirationlessness? How should they become absorbed in the meditative stability of aspirationlessness? How should they investigate the four applications of mindfulness? How should they cultivate the four applications of mindfulness? In the same vein, how should they investigate [the other causal attributes], up to and including the noble eightfold path? How should they cultivate [the other causal attributes], up to and including the noble eightfold path? How should they investigate the ten powers of the tathāgatas, the four assurances, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas? How should they cultivate [those fruitional attributes], up to and including the eighteen distinct qualities of the buddhas?”


26.
Chapter 26

Rejoicing

26.­1

Then Śakra, mighty lord of the gods, thought, “If great bodhisattva beings surpass sentient beings while just practicing this profound transcendent perfection of wisdom, [F.287.b] what need one say when they have attained manifestly perfect buddhahood, the genuinely perfect enlightenment! If even those sentient beings whose minds are just introduced to omniscience find wealth, and if even those sentient beings sustain themselves through noble livelihoods, what need one say about those who have set their minds on the aspiration toward unsurpassed, genuinely perfect enlightenment! Those sentient beings who have set their minds on the aspiration toward unsurpassed, genuinely perfect enlightenment, and even those who have not yet done so, are to be envied when they always listen to this profound transcendent perfection of wisdom.”


27.
Chapter 27

Full Attainment

27.­1

Then the venerable Su­bhūti asked the Blessed One, “Reverend Lord! How do great bodhisattva beings, after abiding in the transcendent perfection of generosity, acquire the transcendent perfection of ethical discipline?”397

The Blessed One replied, “Su­bhūti, when great bodhisattva beings dispense their gifts, acquisitiveness does not arise. When they dispense their gifts, miserliness does not arise. Indeed, they dedicate those gifts toward omniscience, and they serve all sentient beings with physical acts of loving kindness. Similarly, they serve them with verbal acts of loving kindness, and with mental acts of loving kindness. At that time, great bodhisattva beings acquire the transcendent perfection of ethical discipline.”


28.
Chapter 28

Dissimilar Defining Characteristics

28.­1

Then the venerable Su­bhūti asked the Blessed One, “Reverend Lord! When all things are indivisible, signless, and empty of their own defining characteristics, how could the cultivation of the six transcendent perfections be fulfilled? How could they be differently designated? How could they be differentiated? Reverend Lord! When all things are gathered in the transcendent perfection of wisdom, how could the transcendent perfection of generosity exist? [F.311.b] Similarly, how could the transcendent perfection of ethical discipline, the transcendent perfection of tolerance, the transcendent perfection of perseverance, and the transcendent perfection of meditative concentration exist; in the same vein, how could [all other causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, exist? Reverend Lord! When all things are without defining characteristics, how could a single defining characteristic be designated?”402


29.
Chapter 29

The Gift of the Sacred Doctrine

29.­1

Then the venerable Su­bhūti asked the Blessed One, “Reverend Lord! How do great bodhisattva beings who practice the transcendent perfection of wisdom attract sentient beings with the gift of the sacred doctrine?”

The Blessed One replied, “Su­bhūti, there are two ways in which great bodhisattva beings who practice the transcendent perfection of wisdom attract sentient beings with the gift of the sacred doctrine. Su­bhūti, these comprise the mundane and supramundane gifts of the sacred doctrine. If you ask what constitutes the mundane gift of the sacred doctrine, that which describes, explains, demonstrates, and analyzes mundane phenomena‍—describing, explaining, demonstrating, and analyzing the [earlier] chapters on repulsive phenomena, along with the four meditative concentrations, the four immeasurable aspirations, the four formless absorptions, and the five extrasensory powers‍—is designated as the ‘mundane gift of the sacred doctrine.’ If you ask why this is mundane, it is called ‘mundane’ because it does not transcend the world.


30.
Chapter 30

Inherent Existence

30.­1

Then the venerable Su­bhūti asked the Blessed One, “Reverend Lord! How do great bodhisattva beings who practice the transcendent perfection of wisdom observe and study production and disintegration with respect to the five psycho-physical aggregates, while training in these three gateways to liberation?”

30.­2

The Blessed One replied, “Su­bhūti, great bodhisattva beings who train in the transcendent perfection of wisdom correctly perceive physical forms. They correctly perceive the real nature of physical forms‍—that physical forms neither arise from anywhere, nor do they cease anywhere. If you ask how they correctly perceive physical forms, they see that physical forms are utterly porous or utterly fallacious,421 just as a mass of foam is insubstantial. If you ask how they perceive the arising of physical forms, inasmuch as physical forms neither arise from anywhere, nor do they go anywhere, they correctly perceive the non-arising of physical forms from anywhere and their non-going to anywhere. So it is that they perceive the arising of physical forms.


31.
Chapter 31

Irreversibility

31.­1

Then the venerable Su­bhūti asked the Blessed One, “Reverend Lord! Are great bodhisattva beings, who properly realize the defining characteristics of phenomena in this way, irreversible?”426

“Yes, they are, Su­bhūti!”

31.­2

“Reverend Lord! What are the attributes of the irreversible great bodhisattva beings? What are their indications? What are their signs? How should we properly understand the irreversible great bodhisattva beings?”


32.
Chapter 32

The Attainment of Manifest Enlightenment

32.­1

Then the venerable Su­bhūti asked the Blessed One, “Reverend Lord! If irreversible great bodhisattva beings are endowed with such enlightened attributes, what are the aspects of the path on which they abide and through which they then swiftly attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment? What is the enlightenment of the lord buddhas?”434


33.
Chapter 33

The Conclusion

33.­1

Then the venerable Ānanda asked the Blessed One, “Reverend Lord! Are there not some among the classes of sentient beings who do not develop faith in this exegesis of the profound transcendent perfection of wisdom, who are not motivated by joy, confidence, and higher aspiration, who do not make offerings to the assembly with body and mind, who even depart from this assembly, and, in addition, who have abandoned it and are abandoning it?”447


c.

Colophon

This translation was edited and redacted by the Indian preceptors Jinamitra and Prajñāvarman, along with the editor-in-chief and translator Bandé Yeshé Dé.

ye dharmā hetuprabhavā hetun teṣāṃ tathāgato bhavat āha teṣāṃ ca yo nirodho evaṃ vādī mahāśramaṇaḥ [ye svāhā]

“Whatever events arise from a cause, the Tathā­gata has told the cause thereof, and the great virtuous ascetic has also taught their cessation.”


ab.

Abbreviations

ARIRIAB Annual Report of the International Research Institute of Advanced Buddhology. Tokyo: SOKA University.
ISMEO Rome: Istituto Italiano per il Medio ed Estremo Orient
KPD 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), 2006–2009.
LTWA Library of Tibetan Works and Archives, Dharamsala, H.P., India
SOR Serie Orientale Roma
TOK ’jam mgon kong sprul, The Treasury of Knowledge. English translations of shes bya kun khyab mdzod by the Kalu Rinpoche Translation Group in The Treasury of Knowledge series (TOK, Ithaca, NY: Snow Lion, 1995 to 2012); mentioned here are Kalu Rinpoche Translation Group 1995 (Book 1) and 1998 (Book 5); Ngawang Zangpo 2010 (Books 2, 3, and 4); Callahan 2007 (Book 6, Part 3); and Dorje 2012 (Book 6 Parts 1–2).
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.

n.

Notes

n.­1
On the distinctions between the three promulgations, see Jamgon Kongtrul’s concise explanation in TOK Book 5, pp. 145–156. The three essenceless natures, comprising the imaginary, dependent, and consummate natures, which are not discussed in the present sūtra, are analyzed in A­saṅga’s Yoga­cāra­bhūmi, F.162. See also Jamgon Kongtrul’s presentation from the Indo-Tibetan perspective in TOK, Book 6, Pt. 2, pp. 563–574.
n.­2
See glossary entry “wisdom” regarding the translation of prajñā (shes rab) as “wisdom.”
n.­3
See 32.­59.
n.­4
The setting of the mind on enlightenment (bodhi­cittotpāda, byang chub sems su bskyed pa) for the sake of all sentient beings, which marks the onset of the bodhisattva path and culminates in the actual attainment of buddhahood, distinguishes the compassionate bodhisattva path from that of the śrāvakas and pratyekabuddhas who are both preoccupied with their own emancipation from cyclic existence. See Dayal (1932): 50–79, Williams (1989): 197–204, and Padmakara Translation Group (1994): 218–234. The śrāvakas are pious attendants who listen to the teachings that the buddhas taught by word of mouth, and place great emphasis on destroying the mistaken belief in personal identity by overcoming all afflicted mental states. In the course of determining their own emancipation from cyclic existence, they may achieve in succession the fruit of entering the stream to nirvāṇa, the fruit of being tied to only one more rebirth, the fruit of being no longer subject to rebirth, and the fruit of arhatship. By contrast, the pratyekabuddhas are hermit buddhas who pursue their path to individual enlightenment in solitude or in small groups, without relying on a teacher and without communicating their understanding to others. Following a natural predisposition for meditation through which they comprehend the twelve links of dependent origination in forward and reverse order, they are said to surpass the śrāvakas in the sense that they realize the emptiness of external phenomena, composed of atomic particles, in addition to realising the emptiness of personal identity. However, unlike bodhisattvas, they fail to realize that the internal phenomena of consciousness are also without inherent existence. Only the bodhisattvas resolve to attain manifestly perfect buddhahood or omniscience, in order to benefit all sentient beings.
n.­5
The sūtras themselves frequently allude to proponents of the Vinaya and to upholders of the lesser vehicles (śrāvakas and pratyekabuddhas) who would have balked at their unrelenting deconstruction of phenomena and buddha attributes, and sought to oppose them. See, for example, 33.­13.
n.­6
References to the veneration and importance of the written word, embodied in these sūtras which are said to have primacy over all the twelve branches of scripture, may be found below. See 17.­1, 21.­2–21.­3, and 33.­69.
n.­7
This evidence is presented in Falk (2011): 13–23, and in Falk and Karashima (2012): 19–61. Earlier significant contributions to research on birch-bark Kharoṣṭhī manuscripts include Saloman (2000), Nasim Khan, M. and M. Sohail Khan, 2004 (2006): 9–15, and Strauch (2007–08).
n.­8
See glossary entry “Pāli Canon.”
n.­17
In this text, we have opted to translate the epithet bhagavat (bcom ldan ’das) as “the Blessed One” when it stands alone in the narrative, and as “Lord” when found in the terms “Reverend Lord” (bhadanta­bhagavat, btsun pa bcom ldan ’das) and “Lord Buddha” (bhagavanbuddha, sangs rgyas bcom ldan ’das).
n.­18
A clear interpretation of the corresponding introductory paragraph in The Transcendent Perfection of Wisdom in Eight Thousand Lines (Aṣṭa­sāhasrikā­prajñā­pāramitā) can be found in Hari­bhadra’s Mirror Commentary on the Ornament of Clear Realization (Abhi­samayālaṃkārālokā). See Sparham (2006): I, 171–181.
n.­52
For various interpretations of this term, see Dayal (1932): 324, note 64.
n.­53
The listing of the ten powers of the tathāgatas is analyzed in Konow (1941), pp. 37–39, with reconstructed Sanskrit on pp. 105–106. The full explanation of these powers derives from the passage at 2.257–2.386 in The Teaching on the Great Compassion of the Tathāgata (Tathāgata­mahā­karuṇā­nirdeśa, Toh 147, also known as The Sūtra of Dhāraṇīśvara­rāja, Dhāraṇīśvara­rāja­sūtra), in which the ten powers are described as the first ten of thirty-two actions of a tathāgata. Cf. also Dayal (1932): 20; and Sparham (2012 IV): 80.
n.­149
This passage occurs in Dutt (1934): 99; also Conze (1975): 90, where the interlocutor is Su­bhūti rather than Śāradvatī­putra.
n.­170
Cf. Dutt (1934): 119, and also Conze (1975): 95 and Sparham (2006 I): 56, where the ensuing dialogue takes place between Su­bhūti and Śāradvatī­putra.
n.­175
Cf. Dutt (1934): 175: also Conze (1975): 128; where this comment is attributed to Pūrṇa.
n.­289
See glossary entry “Pure Abodes.”
n.­303
See Kimura II–III: 143.
n.­304
The twelve aspects pertain to the four noble truths‍—suffering, the origin of suffering, the cessation of suffering and the path that lead to the cessation of suffering. The twelve aspects are specifically identified as follows: suffering is this, it can be diagnosed, it has been diagnosed; the origin of suffering is this, it can be abandoned, it has been abandoned; the cessation of suffering is this, it can be verified, it has been verified; the path leading to the cessation of suffering is this, it can be cultivated, and it has been cultivated. The three times at which the wheel of the sacred doctrine is turned denote the past, present, and future.
n.­311
The phrase “genuinely and methodically” renders don dang tshul las or artha­taś ca naya­taś ca, as found in Kimura II–III: 149.
n.­328
This marks the start of the fourth section of the sūtra, concerning the training in clear realization of all the aforementioned phenomena, meditative experiences, and attributes. While the Tibetan text reads mtha’ yas pa (“infinite”), Kimura IV: 1 reads asat (“non-existent”). Cf. Conze (1975): 312.
n.­383
Kimura IV: 192 reads pari­jaya kartavyaḥ, which Conze (1975): 424, renders as “make a complete conquest of.”
n.­397
In the paragraphs that follow there are considerable discrepancies between our text and the readings in Kimura V: 83ff.
n.­402
This chapter marks the start of the sixth section of the sūtra, concerning training in serial clear realization with respect to the six transcendent perfections and the six recollections.
n.­421
See Kimura VI–VIII: 80, line 13. The Tibetan shin tu gsong ldong could also be interpreted to mean “utterly perforated.” Cf. Conze (1975): 594, “full of holes.”
n.­426
At this point our text reverts to a passage, which the recast Sanskrit manuscript (edited in Kimura) would place in the fourth section of the sūtra, concerning the training in clear realization. The reason for its inclusion here is that it elaborates on the nature of irreversible bodhisattvas.
n.­434
This chapter marks the final section of the sūtra, concerning the fruitional attributes of buddha body.
n.­447
The conclusion to the sūtra highlights the admonishments concerning its future transmission and the respect it should be awarded. The corresponding text in the recast Sanskrit manuscript is found in Kimura II–III, but for this initial linking paragraph which is missing in Kimura II–III: 150 and in Conze (1975): 288.

b.

Bibliography

Primary Sources

shes rab kyi pha rol tu phyin pa khri pa zhes bya ba theg pa chen po’i mdo, Daśa­sāhasrikā­prajñā­pāramitā­nāma­mahāyāna­sūtra. Toh 11, Degé Kangyur, vols. 31–32 (shes phyin, ga), ff. 1b–91a; and nga, ff. 92b–397a.

shes rab kyi pha rol tu phyin pa khri pa zhes bya ba theg pa chen po’i mdo, Daśa­sāhasrikā­prajñā­pāramitā­nāma­mahā­yāna­sūtra. 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), 2006–2009, vol. 31, pp. 530–763 and vol. 32, pp. 3–763.

Dutt, Nalinaksha. Pañca­viṃśati­sāhasrikā Prajñā­pāramitā, edition of the recast Sanskrit manuscript (Part One). Calcutta Oriental Series, No. 28. London: Luzac & Co., 1934.

Kimura, Takayasu. Pañca­viṃśati­sāhasrikā Prajñā­pāramitā, edition of the recast Sanskrit manuscript (Parts One–Eight). Part One (2007), Parts Two–Three (1986), Part Four (1990), Part Five (1992), and Parts Six–Eight (2006). Tokyo: Sankibo Busshorin Publishing Co. Ltd., 1986–2007.

Secondary References

Sūtras

klu’i rgyal po rgya mtshos zhus pa’i mdo (Sāgara­nāga­rāja­paripṛcchā­sūtra) [The Questions of Nāga King Sāgara (1)]. Toh 153. Degé Kangyur vol. 58 (mdo sde, pha, fol. 116a–198a); also KPD 58: 303–491. English translation in Dharmachakra Translation Committee (2021).

dkon mchog sprin gyi mdo (Ratna­megha­sūtra) [The Jewel Cloud]. Toh 231. Degé Kangyur vol. 64 (mdo sde, va, fol. 1b–112b); also KPD 64: 3–313. English translation in Dharmachakra Translation Committee (2019).

dkon brtsegs/ dkon mchog brtsegs pa’i mdo (Ratna­kūṭa). The “Heap of Jewels” section of the Kangyur comprising Toh 45–93, Degé Kangyur vols. 39–44. Also KPD: 39–44.

rgya cher rol pa (Lalita­vistara­sūtra) [The Play in Full]. Toh 95, Degé Kangyur vol. 46 (mdo sde, kha, fol. 1b–216b); also KPD 46: 3–527. English translation in Dharmachakra Translation Committee (2013).

chos yang dag par sdud pa’i mdo (Dharma­saṃgīti­sūtra). Toh 238, Degé Kangyur vol. 65 (mdo sde, zha, fol. 1b–99b); also KPD 65: 3–250.

de bzhin gshegs pa’i snying rje chen po nges par bstan pa’i mdo (Tathā­gata­mahā­karuṇā­nirdeśa­sūtra) [The Teaching on the Great Compassion of the Tathāgata]. Toh 147, Degé Kangyur, vol. 57 (mdo sde, pa, fol. 142a–242b); also KPD 57: 377–636. English translation in Burchardi (2020).

phal po che’i mdo (sangs rgyas phal po che shin tu rgyas pa chen po’i mdo) (Ava­taṃsaka­sūtra Buddhāva­taṃsaka­mahā­vaipulya­sūtra) [The Ornaments of the Buddhas]. Toh 44, Degé Kangyur vols. 35–38 (phal chen, vols. ka– a); also KPD 35–38. Translated Cleary (1984).

tshangs pa’i dra ba’i mdo (Brahma­jāla­sūtra) [Sūtra of the Net of Brahmā]. Toh 352, Degé Kangyur vol. 76 (mdo sde, aḥ), fol. 70b–86a; also KPD76: 205–249. Translated from the Pali version in Bodhi (1978).

gzungs kyi dbang phyug rgyal po’i mdo (Dhāraṇīśvara­rāje­sūtra) [Sūtra of Dhāraṇīśvararāja]. An alternative title for Tathā­gata­mahā­karuṇā­nirdeśa­sūtra. Toh 147, q.v. English translation in Burchardi, Anne (2020).

theg pa chen po’i man ngag gi mdo (Mahā­yānopadeśa). Toh 169, Degé Kangyur vol. 59 (mdo sde, ba), fol. 259–307.

yul ’khor skyong gi zhus pa’i mdo (Rāṣṭra­pāla­paripṛcchā) [The Questions of Rāṣṭrapāla]. Toh 62, Degé Kangyur, vol. 42 (dkon brtsegs, nga), folios 227.a–257.a. English translation in Vienna Buddhist Translation Studies Group (2021).

shes rab kyi pha rol tu phyin pa khri brgyad stong pa (Aṣṭa­daśa­sāhasrikā­prajñā­pāramitā) [Sūtra of the Transcendent Perfection of Wisdom in Eighteen Thousand Lines]. Toh 10, Degé Kangyur vols. 29–31 (shes phyin, ka), f. 1b–ga, f. 206a; also KPD 29: p. 3–31: 495. Translated and edited in Conze (1975) and in Sparham (2022).

shes rab kyi pha rol tu phyin pa brgyad stong pa (Aṣṭa­sāhasarikā­prajñā­pāramitā) [Sūtra of the Transcendent Perfection of Wisdom in Eight Thousand Lines]. Toh 12, Degé Kangyur vol. 33 (shes phyin, ka), fol. 1b–286a; also KPD 33. Translated in Conze (1973).

shes rab kyi pha rol tu phyin pa stong phrag brgya pa (Śata­sāhasrikā­prajñā­pāramitā) [Sūtra of the Transcendent Perfection of Wisdom in One Hundred Thousand Lines]. Toh 8. Degé Kangyur vols. 14–25 (shes phyin, ka), f. 1b–a, f. 395a; also KPD 14–25.

shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañca­viṃśati­sāhasrikā­prajñā­pāramitā) [Sūtra of the Transcendent Perfection of Wisdom in Twenty-five Thousand Lines]. Toh 9, Degé Kangyur vols. 26–28 (shes phyin, ka), f. 1b–ga, f. 381a; also KPD 26–28. Annotated Sanskrit edition of the recast manuscript in Dutt (1934) and Kimura (1971–2009). Partially translated in Conze (1975).

shes rab kyi pha rol tu phyin pa rdo rje gcod pa’i mdo (Vajracchedikā­prajñā­pāramitā­sūtra) [Sūtra of the Adamantine Cutter [in Three Hundred Lines]. Toh 16, Degé Kangyur vol. 34 (shes phyin, ka), f. 121a–132b; also KPD 34: 327–357. Translated in Red Pine (2001).

shes rab kyi pha rol tu phyin pa sdud pa tshigs su bcad pa (Prajñā­pāramitā­sañcaya­gāthā) [Verse Summation of the Transcendental Perfection of Wisdom]. Toh. 13, Degé Kangyur vol. 34 (shes phyin, ka), f. 1b–19b; also KPD 34: 3–44. Translated in Conze (1973).

shes rab kyi pha rol tu phyin pa’i snying po (Prajñā­pāramitā­hṛdaya­sūtra) [Heart Sūtra of the Transcendent Perfection of Wisdom]. Toh 21, Degé Kangyur vol. 34 (shes phyin, ka), f. 144b–146a; also KPD 34, pp. 402–405. Translated in Red Pine (2004).

Indic Commentaries

A­saṅga. chos mngon pa kun las btus pa (Abhi­dharma­samuccaya) [The Compendium of Abhidharma]. Toh 4049. Degé Tengyur vol. 236 (sems tsam, ri), fol. 44b–120a; also TPD 76: 116–313. Translated from French in Boin-Webb (2001).

rnal ’byor spyod pa’i sa’i dngos gzhi (Yoga­caryā­bhūmi­vastu). Toh 4035–4037, Degé Tengyur vols. 229–231 (sems tsam, tshi–vi). This is the first of the five parts of the Yogacaryā Level, comprising three texts: Yogacaryā­bhūmi (Toh 4035) and its sub-sections: Śrāvaka­bhūmi (Toh 4036) and Bodhi­sattva­bhūmi (Toh 4037).

Hari­bhadra. mngon rtogs rgyan gyi snang ba (Abhi­samayalaṃkārāloka) [Light for the Ornament of Emergent Realization]. Toh 3791, Degé Tengyur vol. 85 (shes phyin, cha), f. 1b–341a; also TPD 51: 891–1728. Translated in Sparham (2006–2012).

Kalyāṇamitra. ’dul bag zhi rgya cher ’grel pa (Vinaya­vastu­ṭīkā) [Great Commentary on the Chapters on Monastic Discipline]. Toh 4113, Degé Tengyur vol. 258 (’dul ba, tsu), f. 177a–326a; also TPD 87: 481–883.

Maitreya. [shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos] mngon par rtogs pa’i rgyan (Abhi­samayālaṃkāra-[nāma-prajñā­pāramitopadeśa­śāstra­kārikā]) [Ornament of Clear Realization]. Toh 3786, Degé Tengyur vol. 80 (shes phyin, ka), fol. 1b–13a; also TPD 49: 3–30. Translated in Conze (1954) and Thrangu (2004).

[theg pa chen po] mdo sde’i rgyan zhes bya ba’i tshig le’ur byas pa ([Mahā­yāna]­sūtrālaṃkāra­kārikā) [Ornament of the Sūtras of the Great Vehicle]. Toh 4020, Degé Tengyur vol. 225 (sems tsam, phi), f. 1b–39a; also TPD 70: 805–890 Translated in Jamspal et al. (2004).

theg pa chen po rgyud bla ma’i bstan bcos (Mahā­yānottara­tantra­śāstra) [Ultimate Continuum of the Great Vehicle]. Toh 4024, Degé Tengyur vol. 225 (sems tsam, phi), f. 54b–73a; also TPD 70: 935–979. Translated in Holmes, Kenneth and Katia Holmes. The Changeless Nature. Eskdalemuir: Karma Drubgyud Drajay Ling, 1985. See also Takasaki, Jikido. A Study on the Ratna­gotra­vibhāga (Uttara­tantra). SOR XXXIII. Roma: ISMEO, 1966.

Ratnākāra­śānti. shes rab kyi pha rol tu phyin pa brgyad stong pa’i dka’ ’grel snying po mchog (Aṣṭa­sāhasarikā­prajñā­pāramitā­pañjikā­sārottama). Toh 3803, Degé Tengyur, vol. 89 (shes phyin, tha), f. 1b–230a; also TPD 53: 711–1317.

Vasubandhu. chos mngon pa’i mdzod kyi bshad pa (Abhi­dharma­kośa­bhāṣya). Toh 4090, Degé Tengyur vol. 242 (mngon pa, ku), fol. 26b–258a; also TPD 79: 65–630. Translated from the French in Pruden (1988–1990).

chos mngon pa’i mdzod kyi tshig le’ur byas pa (Abhi­dharma­kośa­kārikā). Toh 4089, Degé Tengyur vol. 242 (mngon pa, ku), fol. 1b–25a; also TPD 79: 3–59. Translated from the French in Pruden (1988–1990).

Vasubandhu/Dāṃṣṭrasena. shes rab kyi pha rol tu phyin pa ’bum pa dang nyi khri lnga stong pa dang khri brgyad stong pa’i rgya cher bshad pa (Śata­sahāsrikā­pañca­viṃśati­sāhasrikāṣṭā­daśa­sāhasrikā­prajnā-pāramitā­bṛhaṭṭīkā) [The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines]. Toh 3808, Degé Tengyur vol. 93 (shes phyin, pha), fol. 1b–292b; also TPD 55: 645–1376. English translation in Sparham (2022).

Vi­mukti­sena. shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan gyi ’grel pa (Pañca­viṃśati­sāhasrikā­prajñā­pāramitopdeśa­śāstrābhi­samayālaṃkāra­vṛtti) [Commentary on the Ornament of Clear Realization: A Treatise of Instruction on the Transcendent Perfection of Wisdom in Twenty-Five Thousand Lines]. Toh 3787, Degé Tengyur, vol. 80 (shes phyin, ka), f. 14b–212a); also TPD 49: 33–530. Translated in Sparham (2006–2012).

Indigenous Tibetan Works

Jamgön Kongtrül (’jam mgon kong sprul). shes bya kun khyab mdzod [The Treasury of Knowledge]. Root verses contained in three-volume publication. Beijing: Mi rigs dpe skrun khang, 1982; Boudhnath: Padma Karpo Translation Committee edition, 2000 (photographic reproduction of the original four-volume Palpung xylograph, 1844). 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 are Kalu Rinpoche Translation Group 1995 (Book 1) and 1998 (Book 5); Ngawang Zangpo 2010 (Books 2, 3, and 4); Callahan 2007 (Book 6, Part 3); and Dorje 2012 (Book 6 Parts 1-2).

Kawa Paltsek (ka ba dpal brtsegs) and Namkhai Nyingpo (nam mkha’i snying po). ldan dkar ma (pho brang stod thang ldan dkar gyi chos ’gyur ro cog gi dkar chag). Toh 4364, Degé Tengyur vol. 308 (sna tshogs, jo), f. 294b–310a; also TPD 116: 786–827.

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

Situ Paṇchen (si tu paṇ chen) or Situ Chökyi Jungné (si tu chos kyi ’byung gnas). sde dge’i bka’ ’gyur dkar chags. Degé Kangyur, vol. 103 (dkar chags, lak+S+mI and shrI), Toh 4568; also Chengdu: Sichuan Mi rigs dpe skrun khang, 1989.

Various, bye brag tu rtogs par byed pa (Mahāvyutpatti). Toh 4346, Degé Tengyur vol. 306 (sna tshogs, co), f. 1b–131a; also TPD 115: 3–254. Sakaki, Ryozaburo, ed. (1916–25); reprint, 1965.

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 Literature

Apte, Vaman Shivram. The Practical Sanskrit-English Dictionary. 3rd edition. Delhi: Motilal Banarsidass, 1965.

Bodhi, Bhikkhu, trans. The Sūtra on the All-Embracing Net of Views. Kandy: Buddhist Publication Society, 1978.

Boin-Webb, Sara, trans. Abhidharmasamuccaya: The Compendium of the Higher Teaching (Philosophy). By Asanga. From the French translation by Walpola Rahula. Fremont, CA: Asian Humanities Press, 2001.

Brunnholzl, Karl. Gone Beyond (Volume One): The Prajñāpāramitā Sūtras, The Ornament of Clear Realization, and Its Commentaries in the Tibetan Kagyu Tradition. Ithaca, New York: Snow Lion Publications, 2010.

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

Callahan, Elizabeth, trans. The Treasury of Knowledge (Book Six, Part Three): Frameworks of Buddhist Philosophy. By Jamgön Kongtrul. Ithaca, NY: Snow Lion Publications, 2007.

Cleary, Thomas, trans. The Flower Ornament Scripture. Boston and London: Shambhala, 1984.

Conze, Edward, trans. (1954). Abhi­samayālaṅkāra. SOR 6. Rome: ISMEO.

‍—‍—‍—(1960) The Prajñāpāramitā Literature. New Delhi: Munishiram Manoharlal.

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

‍—‍—‍—(1973) Materials for a Dictionary of The Prajñāpāramitā Literature. Tokyo: Suzuki Research Foundation.

‍—‍—‍—trans. (1975). The Large Sutra on Perfect Wisdom. Berkeley: University of California Press.

Davidson, Ronald. “Studies in Dhāraṇī Literature I: Revisiting the Meaning of the Term Dhāraṇī.” Journal of Indian Philosophy 37, no. 2 (April 2009): 97–147.

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

Dharmachakra Translation Committee, trans. (2013). The Play in Full (Lalita­vistara). 84000: Translating the Words of the Buddha.

‍—‍—‍—trans. (2019). The Jewel Cloud (Ratnamegha, Toh 231). 84000: Translating the Words of the Buddha.

‍—‍—‍—trans. (2021). The Questions of Nāga King Sāgara (1) (Sāgara­nāga­rāja­paripṛcchā, Toh 153). 84000: Translating the Words of the Buddha.

‍—‍—‍—trans. (2022). The Heart of the Perfection of Wisdom, the Blessed Mother (Bhagavatī­prajñā­pāramitā­hṛdaya, Toh 21). 84000: Translating the Words of the Buddha.

Dorje, Gyurme, trans. (1987). “The Guhyagarbhatantra and its XIVth Century Tibetan Commentary Phyogs bcu mun sel.” 3 vols. PhD diss. University of London, School of Oriental and African Studies.

‍—‍—‍—trans. (2012). Indo-Tibetan Classical Learning and Buddhist Phenomenology. By Jamgön Kongtrul. Boston: Snow Lion.

Dudjom Rinpoche. The Nyingma School of Tibetan Buddhism: Its Fundamentals and History. 2 vols. Translated by Gyurme Dorje with Matthew Kapstein. Boston: Wisdom Publications, 1991.

Edgerton, Franklin. Buddhist Hybrid Sanskrit Grammar and Dictionary. 2 vols. New Haven: Yale University Press,1953.

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

‍—‍—‍—(2012). In collaboration with Seishi Karashima, “A first‐century Prajñā­pāramitā manuscript from Gandhāra- Parivarta 1 (Texts from the Split Collection 1),” ARIRIAB 15 (2012), 19–61.

Hikata, Ryfishé. “An Introductory Essay on Prajñā­pāramitā Literature”, in Su­vi­krānta­vikāami­pari­pṛcchā Prajñā­pāramitā-Sūtra. Fufuoka: Kyūshū University, 1958, pp. ix–lxxxiii.

Jamspal, Lobzang et al., trans. The Universal Vehicle Discourse Literature. New York: American Institute of Buddhist Studies at Columbia University, 2004.

Jamieson, R.Craig. The Perfection of Wisdom. New York: Penguin Viking, 2000.

Jones, J.J. trans. The Mahāvastu (3 vols.) in Sacred Books of the Buddhists. London: Luzac & Co., 1949–56.

Kalu Rinpoche Translation Group, trans. (1995). The Treasury of Knowledge (Book One): Myriad Worlds. By Jamgön Kongtrul. Ithaca, NY: Snow Lion Publications.

‍—‍—‍—trans. (1998). The Treasury of Knowledge (Book Five): Buddhist Ethics. By Jamgön Kongtrul. Ithaca, NY: Snow Lion Publications.

Karashima, Seishi, trans. A Critical Edition of Lokakṣema’s Translation of the Aṣṭa­sāhasrikā Prājñā­pāramitā, Bibliotheca Philologica et Philosophica Buddhica, XII. Tokyo, International Research Institute for Advanced Buddhology, Soka University, 2011.

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, Étienne. History of Indian Buddhism: from the Origins to the Śaka Era. Paris: Peeters Press, 1988.

Lamotte, Etienne (2010–2011). The Treatise of the Great Virtue of Wisdom. Translated from the French by Karma Migme Chodron.

Law, Bimala Chum. A History of Pāli Literature. London: Kegan Paul, Trench, Trubner & Co., 1933.

McRae, John, trans. The Platform Sutra of the Sixth Patriarch (Liùzǔ Tánjīng). Berkeley: Numata Center for Buddhist Translation and Research, 2000.

Ñāṇamoli, Bhikkhu, trans. The Path of Purification by Buddhaghosa. Kandy: Buddhist Publication Society, 1979.

Nasim Khan, M. & M. Sohail Khan, “Buddhist Kharoṣṭhī Manuscripts from Gandhāra: A New Discovery,” The Journal of Humanities and Social Sciences 12, nos. 1–2 (2004 (2006)). Peshawar: 9–15.

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.

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

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

Padmakara Translation Group, trans. The Words of My Perfect Teacher. By Patrul Rinpoche. San Francisco: Harper Collins, 1994.

Pagel, Ulrich “The Dhāraṇīs of Mahāvyutpatti # 748: Origins and Formation,” in Buddhist Studies Review 24 no. 2 (2007), 151–91.

Pfandt, Peter. Mahāyāna Texts Translated into Western Languages. Cologne: In Kommission bei E.J. Brill, 1983.

Pruden, Leo M., trans. Abhi­dharma­kośa­bhāṣyaṃ by Vasubandhu. Translated by Louis de La Vallée Poussin. English translation by Leo M. Pruden. 4 vols. Berkeley: Asian Humanities Press, 1988–1990.

Red Pine, trans. (2001). The Diamond Sutra: The Perfection of Wisdom; Text and Commentaries Translated from Sanskrit and Chinese. Berkeley: Counterpoint.

‍—‍—‍—trans. (2004). The Heart Sutra: The Womb of Buddhas. Shoemaker & Hoard.

Rigdzin, Tsepak. Tibetan-English Dictionary of Buddhist Terminology. Dharamsala: LTWA, 1993.

Salomon, Richard (1990). “New evidence for a Gāndhārī origin of the Arapacana syllabary.” Journal of the American Oriental Society 110 no. 2: 255–273.

‍—‍—‍—(2000). A Gāndhārī Version of the Rhinoceros Sutra: British Library Kharoṣṭhi Fragment 5B, Seattle and London: Univ. of Washington Press.

Schopen, Geoffrey. Figments and Fragments of Mahāyāna Buddhism in India. Honolulu: University of Hawaii Press, 2005.

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

‍—‍—‍—trans. (2022a). The Transcendent Perfection of Wisdom in Eighteen Thousand Lines (Aṣṭa­daśa­sāhasrikā­prajñā­pāramitā, Toh 10). 84000: Translating the Words of the Buddha.

‍—‍—‍—, 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.

Strauch, Ingo. (2007–2008), “The Bajaur collection: A new collection of Kharoṣṭhī manuscripts. A preliminary catalogue and survey.”

Thrangu Rinpoche, Khenchen et al, trans. The Ornament of Clear Realization. Auckland: Zhyisil Chokyi Ghatsal Charitable Trust Publications, 2004.

Vienna Buddhist Translation Studies Group, trans. The Questions of Rāṣṭrapāla (Rāṣṭrapālaparipṛcchāsūtra, Toh 62). 84000: Translating the Words of the Buddha, 2021.

Williams, Paul. Mahāyāna Buddhism. London: Routledge, 1989.


g.

Glossary

g.­1

Abdomen is not misshapen

  • sku ma rnyongs pa
  • སྐུ་མ་རྙོངས་པ།
  • a­bhugna­kukṣi­tā

Fifty-seventh of the eighty minor marks.

2 passages contain this term:

  • 2.­62
  • 29.­54
g.­2

Abdomen is slender

  • phyal phyang nge ba
  • ཕྱལ་ཕྱང་ངེ་བ།
  • kṣāmodara­tā

Fifty-eighth of the eighty minor marks.

2 passages contain this term:

  • 2.­62
  • 29.­54
g.­3

Abdomen that is unwrinkled

  • sku la gnyer ma med pa
  • སྐུ་ལ་གཉེར་མ་མེད་པ།
  • mṛṣṭa­kukṣi­tā

Literally, “unwrinkled body;” fifty-ninth of the eighty minor marks.

2 passages contain this term:

  • 2.­63
  • 29.­54
g.­5

Abide

  • gnas
  • གནས།
  • adhi­tiṣṭhati

171 passages contain this term:

  • i.­97
  • i.­98
  • 1.­34
  • 1.­65
  • 1.­80
  • 2.­2
  • 2.­3
  • 2.­4
  • 2.­5
  • 3.­10
  • 3.­11
  • 3.­12
  • 3.­13
  • 3.­14
  • 3.­15
  • 3.­16
  • 3.­17
  • 3.­18
  • 3.­19
  • 3.­20
  • 3.­21
  • 3.­22
  • 3.­23
  • 3.­24
  • 3.­25
  • 3.­26
  • 3.­27
  • 3.­28
  • 3.­29
  • 3.­30
  • 3.­31
  • 3.­32
  • 3.­33
  • 3.­34
  • 3.­35
  • 3.­36
  • 3.­37
  • 3.­38
  • 3.­39
  • 3.­40
  • 3.­41
  • 3.­42
  • 3.­43
  • 3.­44
  • 3.­45
  • 3.­46
  • 3.­47
  • 3.­48
  • 3.­49
  • 5.­204
  • 8.­47
  • 9.­16
  • 9.­22
  • 9.­23
  • 9.­28
  • 9.­29
  • 9.­30
  • 9.­35
  • 9.­37
  • 10.­6
  • 10.­9
  • 10.­12
  • 10.­15
  • 10.­18
  • 10.­21
  • 10.­23
  • 10.­38
  • 10.­46
  • 11.­5
  • 11.­10
  • 11.­13
  • 11.­14
  • 11.­15
  • 11.­16
  • 11.­17
  • 11.­18
  • 11.­19
  • 11.­20
  • 11.­21
  • 11.­22
  • 11.­23
  • 11.­24
  • 11.­25
  • 12.­5
  • 12.­6
  • 12.­11
  • 12.­13
  • 12.­15
  • 14.­1
  • 14.­2
  • 14.­3
  • 14.­4
  • 14.­5
  • 14.­6
  • 14.­7
  • 14.­8
  • 14.­9
  • 14.­10
  • 14.­11
  • 14.­12
  • 14.­13
  • 15.­11
  • 15.­15
  • 15.­33
  • 15.­54
  • 17.­1
  • 17.­2
  • 17.­7
  • 17.­47
  • 18.­66
  • 19.­30
  • 22.­9
  • 22.­57
  • 24.­1
  • 24.­2
  • 24.­14
  • 24.­15
  • 24.­16
  • 24.­17
  • 24.­54
  • 24.­57
  • 24.­59
  • 24.­61
  • 25.­3
  • 25.­24
  • 25.­31
  • 26.­7
  • 26.­9
  • 26.­54
  • 26.­55
  • 26.­56
  • 26.­57
  • 26.­58
  • 26.­59
  • 27.­7
  • 27.­8
  • 27.­9
  • 27.­10
  • 27.­11
  • 27.­16
  • 27.­21
  • 27.­26
  • 27.­29
  • 27.­31
  • 27.­36
  • 28.­24
  • 28.­45
  • 29.­16
  • 29.­17
  • 29.­19
  • 29.­70
  • 29.­71
  • 29.­78
  • 30.­15
  • 30.­35
  • 31.­27
  • 31.­31
  • 31.­55
  • 31.­61
  • 31.­64
  • 32.­1
  • 32.­7
  • 32.­10
  • 32.­11
  • 32.­12
  • 32.­39
  • 32.­55
  • 33.­20
  • 33.­32
  • 33.­57
  • g.­1523

Links to further resources:

  • 15 related glossary entries
g.­8

Abiding

  • gnas pa
  • གནས་པ།
  • adhi­tiṣṭhan

110 passages contain this term:

  • i.­36
  • i.­85
  • i.­90
  • i.­94
  • 1.­3
  • 1.­30
  • 1.­34
  • 6.­7
  • 6.­8
  • 6.­9
  • 6.­10
  • 6.­11
  • 6.­12
  • 6.­13
  • 6.­17
  • 6.­18
  • 6.­19
  • 6.­20
  • 6.­21
  • 6.­22
  • 6.­23
  • 9.­36
  • 9.­47
  • 10.­9
  • 10.­15
  • 10.­18
  • 10.­28
  • 10.­41
  • 10.­42
  • 10.­43
  • 10.­44
  • 10.­45
  • 10.­46
  • 11.­13
  • 12.­5
  • 12.­12
  • 12.­18
  • 13.­13
  • 14.­1
  • 14.­23
  • 15.­26
  • 15.­36
  • 19.­59
  • 22.­11
  • 23.­58
  • 26.­46
  • 26.­54
  • 26.­55
  • 26.­57
  • 26.­58
  • 27.­1
  • 27.­2
  • 27.­3
  • 27.­4
  • 27.­5
  • 27.­6
  • 27.­7
  • 27.­8
  • 27.­9
  • 27.­10
  • 27.­11
  • 27.­12
  • 27.­13
  • 27.­14
  • 27.­15
  • 27.­16
  • 27.­17
  • 27.­18
  • 27.­19
  • 27.­20
  • 27.­21
  • 27.­22
  • 27.­23
  • 27.­24
  • 27.­25
  • 27.­26
  • 27.­27
  • 27.­28
  • 27.­29
  • 27.­30
  • 27.­31
  • 27.­32
  • 27.­33
  • 27.­36
  • 28.­4
  • 28.­5
  • 28.­16
  • 28.­20
  • 28.­48
  • 30.­30
  • 30.­31
  • 30.­32
  • 30.­36
  • 30.­39
  • 30.­41
  • 31.­31
  • 31.­52
  • 31.­53
  • 31.­55
  • 31.­57
  • 31.­58
  • 32.­12
  • 32.­13
  • 32.­55
  • 33.­26
  • 33.­27
  • g.­163
  • g.­924
  • g.­973
  • g.­997

Links to further resources:

  • 15 related glossary entries
g.­26

Accepted

  • yongs su zin pa
  • ཡོངས་སུ་ཟིན་པ།
  • pari­gṛhīta

Also translated here as “favored.”

21 passages contain this term:

  • i.­40
  • i.­96
  • 6.­49
  • 7.­1
  • 7.­25
  • 7.­26
  • 16.­9
  • 16.­21
  • 19.­60
  • 21.­9
  • 21.­22
  • 21.­24
  • 22.­41
  • 23.­48
  • 24.­17
  • 26.­44
  • 26.­53
  • 31.­37
  • 31.­61
  • 32.­57
  • g.­571

Links to further resources:

  • 3 related glossary entries
g.­30

Acquisitiveness

  • kun tu ’dzin pa’i sems
  • yongs su ’dzin pa
  • ཀུན་ཏུ་འཛིན་པའི་སེམས།
  • ཡོངས་སུ་འཛིན་པ།
  • ā­graha­citta
  • ud­graha­citta
  • pari­graha

3 passages contain this term:

  • 24.­28
  • 27.­1
  • 27.­29

Links to further resources:

  • 1 related glossary entry
g.­34

Actualize

  • mngon sum du byed
  • mngon par grub
  • མངོན་སུམ་དུ་བྱེད།
  • མངོན་པར་གྲུབ།
  • sākṣāt­karoti
  • abhi­nir­vartate
  • abhi­nir­harati

66 passages contain this term:

  • i.­41
  • i.­57
  • i.­60
  • i.­61
  • i.­77
  • i.­79
  • i.­83
  • 1.­5
  • 7.­21
  • 7.­22
  • 8.­2
  • 10.­38
  • 10.­45
  • 10.­46
  • 11.­10
  • 12.­6
  • 12.­9
  • 15.­54
  • 16.­1
  • 17.­8
  • 17.­9
  • 17.­10
  • 18.­36
  • 18.­37
  • 19.­66
  • 21.­24
  • 22.­22
  • 23.­49
  • 23.­50
  • 23.­51
  • 23.­53
  • 24.­11
  • 24.­12
  • 24.­13
  • 25.­2
  • 25.­3
  • 25.­5
  • 25.­7
  • 25.­8
  • 25.­9
  • 25.­11
  • 25.­12
  • 25.­13
  • 25.­14
  • 25.­16
  • 25.­17
  • 25.­18
  • 26.­8
  • 26.­13
  • 26.­18
  • 26.­19
  • 26.­32
  • 26.­36
  • 27.­10
  • 28.­17
  • 28.­27
  • 28.­35
  • 28.­36
  • 28.­48
  • 29.­16
  • 30.­26
  • 31.­23
  • 31.­31
  • 31.­32
  • 31.­42
  • 32.­35
g.­43

Afflicted mental state

  • nyon mongs
  • kun nas nyong mongs pa
  • sems las byung ba’i nye ba’i nyon mongs pa
  • ཉོན་མོངས།
  • ཀུན་ནས་ཉོང་མོངས་པ།
  • སེམས་ལས་བྱུང་བའི་ཉེ་བའི་ཉོན་མོངས་པ།
  • kleśa
  • saṃ­kleśa
  • caitasikopa­kleśa

The essentially pure nature of mind is obscured and afflicted by various psychological defilements known as the afflicted mental states, which destroy the mind’s peace and composure. Included among them are the primary afflictions of fundamental ignorance, attachment, aversion, pride, doubt, and twenty subsidiary afflictions.

45 passages contain this term:

  • i.­35
  • i.­37
  • i.­42
  • i.­52
  • i.­60
  • i.­61
  • i.­72
  • i.­91
  • 1.­2
  • 1.­5
  • 3.­106
  • 9.­15
  • 9.­16
  • 12.­18
  • 13.­35
  • 14.­29
  • 15.­34
  • 17.­1
  • 20.­11
  • 20.­12
  • 20.­17
  • 22.­52
  • 24.­15
  • 24.­41
  • 28.­11
  • 29.­4
  • 29.­79
  • 30.­33
  • 31.­32
  • 31.­61
  • 32.­47
  • 33.­27
  • n.­4
  • g.­42
  • g.­104
  • g.­170
  • g.­334
  • g.­362
  • g.­581
  • g.­586
  • g.­611
  • g.­662
  • g.­670
  • g.­973
  • g.­1597
g.­45

Afraid (be)

  • dngang
  • དངང་།
  • saṃ­trāsam a­padyate

7 passages contain this term:

  • i.­72
  • 6.­40
  • 7.­1
  • 7.­13
  • 17.­48
  • 26.­40
  • 26.­42
g.­47

Agent

  • byed du ’jug pa po
  • byed pa po
  • བྱེད་དུ་འཇུག་པ་པོ།
  • བྱེད་པ་པོ།
  • kārāpaka
  • kartṛ

12 passages contain this term:

  • i.­64
  • 6.­20
  • 7.­25
  • 19.­1
  • 19.­67
  • 20.­56
  • 22.­29
  • 22.­45
  • 26.­41
  • 26.­42
  • 30.­36
  • g.­1448

Links to further resources:

  • 4 related glossary entries
g.­72

Already

  • phyis
  • ཕྱིས།
  • eva

8 passages contain this term:

  • i.­97
  • 1.­2
  • 9.­47
  • 14.­45
  • 15.­2
  • 25.­3
  • 26.­9
  • 27.­25
g.­77

Ānanda

  • kun dga’ bo
  • ཀུན་དགའ་བོ།
  • Ānanda

Disciple and attendant of Buddha Śākyamuni.

91 passages contain this term:

  • i.­99
  • 1.­2
  • 16.­9
  • 17.­35
  • 17.­36
  • 17.­37
  • 17.­38
  • 17.­40
  • 17.­41
  • 17.­42
  • 17.­43
  • 17.­44
  • 17.­45
  • 17.­46
  • 17.­47
  • 17.­48
  • 17.­50
  • 17.­51
  • 17.­52
  • 17.­53
  • 17.­55
  • 17.­56
  • 17.­57
  • 17.­58
  • 17.­59
  • 17.­60
  • 17.­62
  • 33.­1
  • 33.­2
  • 33.­7
  • 33.­8
  • 33.­9
  • 33.­10
  • 33.­12
  • 33.­13
  • 33.­14
  • 33.­15
  • 33.­16
  • 33.­17
  • 33.­18
  • 33.­19
  • 33.­20
  • 33.­21
  • 33.­22
  • 33.­23
  • 33.­24
  • 33.­25
  • 33.­26
  • 33.­28
  • 33.­29
  • 33.­30
  • 33.­31
  • 33.­34
  • 33.­36
  • 33.­37
  • 33.­38
  • 33.­39
  • 33.­40
  • 33.­41
  • 33.­42
  • 33.­43
  • 33.­44
  • 33.­45
  • 33.­46
  • 33.­47
  • 33.­49
  • 33.­50
  • 33.­51
  • 33.­52
  • 33.­53
  • 33.­54
  • 33.­55
  • 33.­56
  • 33.­57
  • 33.­58
  • 33.­59
  • 33.­60
  • 33.­61
  • 33.­62
  • 33.­63
  • 33.­64
  • 33.­65
  • 33.­66
  • 33.­67
  • 33.­69
  • 33.­70
  • 33.­71
  • n.­444
  • n.­450
  • n.­455
  • n.­456

Links to further resources:

  • 78 related glossary entries
g.­95

Applications of mindfulness

  • dran pa nye bar gzhag pa
  • དྲན་པ་ཉེ་བར་གཞག་པ།
  • smṛtyupa­sthāna

See “four applications of mindfulness.”

126 passages contain this term:

  • 3.­2
  • 3.­16
  • 3.­65
  • 3.­82
  • 3.­103
  • 3.­105
  • 4.­51
  • 6.­16
  • 6.­18
  • 6.­25
  • 6.­26
  • 6.­27
  • 6.­48
  • 7.­7
  • 7.­13
  • 7.­18
  • 7.­21
  • 7.­24
  • 7.­25
  • 7.­27
  • 7.­28
  • 7.­29
  • 7.­33
  • 7.­34
  • 7.­43
  • 7.­44
  • 7.­45
  • 7.­46
  • 8.­7
  • 8.­8
  • 8.­45
  • 8.­49
  • 9.­33
  • 10.­1
  • 10.­23
  • 10.­25
  • 10.­35
  • 11.­18
  • 11.­34
  • 11.­37
  • 12.­3
  • 12.­6
  • 12.­8
  • 12.­18
  • 12.­19
  • 12.­21
  • 12.­25
  • 12.­26
  • 12.­38
  • 13.­5
  • 13.­6
  • 13.­26
  • 14.­10
  • 14.­21
  • 14.­27
  • 14.­31
  • 14.­34
  • 14.­44
  • 14.­61
  • 15.­6
  • 15.­14
  • 15.­16
  • 15.­23
  • 15.­39
  • 15.­41
  • 15.­50
  • 15.­52
  • 16.­4
  • 16.­11
  • 16.­13
  • 16.­14
  • 16.­17
  • 16.­18
  • 17.­8
  • 17.­16
  • 17.­19
  • 17.­49
  • 18.­3
  • 18.­20
  • 18.­23
  • 18.­27
  • 18.­55
  • 18.­69
  • 18.­77
  • 19.­17
  • 19.­22
  • 19.­63
  • 20.­31
  • 20.­47
  • 21.­22
  • 21.­25
  • 21.­38
  • 22.­1
  • 22.­2
  • 22.­4
  • 22.­14
  • 22.­16
  • 22.­38
  • 22.­46
  • 22.­49
  • 23.­6
  • 23.­13
  • 23.­17
  • 23.­21
  • 23.­24
  • 23.­26
  • 23.­27
  • 23.­41
  • 24.­6
  • 25.­5
  • 25.­26
  • 25.­42
  • 26.­31
  • 27.­21
  • 27.­26
  • 27.­28
  • 29.­66
  • 29.­83
  • 29.­86
  • 30.­17
  • 31.­18
  • 31.­31
  • 31.­33
  • 31.­37
  • 31.­43
  • 31.­56

Links to further resources:

  • 26 related glossary entries
g.­104

Arhat

  • dgra bcom pa
  • དགྲ་བཅོམ་པ།
  • arhat

Fourth of the four fruits attainable by śrāvakas. One who has eliminated all afflicted mental states and personally ended the cycle of rebirth.

193 passages contain this term:

  • i.­46
  • 1.­2
  • 1.­51
  • 4.­49
  • 6.­9
  • 6.­10
  • 6.­11
  • 6.­22
  • 7.­14
  • 8.­46
  • 8.­48
  • 10.­23
  • 11.­6
  • 11.­7
  • 11.­8
  • 11.­10
  • 11.­11
  • 11.­37
  • 12.­13
  • 12.­21
  • 12.­39
  • 12.­40
  • 13.­5
  • 13.­29
  • 13.­31
  • 13.­36
  • 13.­37
  • 13.­38
  • 13.­39
  • 13.­54
  • 14.­22
  • 14.­25
  • 14.­44
  • 14.­45
  • 14.­46
  • 14.­50
  • 15.­10
  • 15.­14
  • 15.­16
  • 15.­19
  • 15.­20
  • 15.­27
  • 15.­32
  • 15.­34
  • 15.­39
  • 15.­40
  • 15.­41
  • 15.­42
  • 15.­45
  • 15.­46
  • 15.­48
  • 15.­53
  • 15.­54
  • 16.­6
  • 16.­9
  • 16.­18
  • 16.­27
  • 16.­28
  • 16.­31
  • 17.­2
  • 17.­16
  • 17.­42
  • 17.­48
  • 17.­60
  • 17.­61
  • 18.­2
  • 18.­56
  • 18.­70
  • 19.­13
  • 19.­19
  • 19.­20
  • 19.­22
  • 19.­24
  • 19.­26
  • 19.­37
  • 19.­51
  • 19.­52
  • 19.­53
  • 19.­57
  • 19.­58
  • 19.­64
  • 20.­51
  • 20.­55
  • 20.­57
  • 20.­61
  • 20.­62
  • 20.­63
  • 20.­64
  • 20.­65
  • 20.­67
  • 20.­68
  • 20.­69
  • 20.­70
  • 21.­9
  • 21.­10
  • 21.­11
  • 22.­5
  • 22.­22
  • 22.­39
  • 22.­46
  • 23.­17
  • 23.­21
  • 23.­24
  • 23.­27
  • 23.­43
  • 23.­49
  • 24.­12
  • 24.­31
  • 24.­49
  • 25.­5
  • 25.­12
  • 25.­20
  • 25.­45
  • 26.­2
  • 26.­7
  • 26.­24
  • 26.­25
  • 26.­26
  • 26.­31
  • 26.­33
  • 26.­43
  • 26.­47
  • 27.­14
  • 27.­29
  • 28.­7
  • 28.­9
  • 28.­15
  • 28.­20
  • 28.­24
  • 28.­30
  • 28.­33
  • 28.­35
  • 28.­42
  • 28.­48
  • 29.­6
  • 29.­18
  • 29.­61
  • 29.­67
  • 29.­74
  • 29.­76
  • 29.­79
  • 29.­80
  • 29.­91
  • 30.­26
  • 30.­33
  • 30.­37
  • 30.­38
  • 31.­26
  • 31.­27
  • 31.­29
  • 31.­30
  • 31.­31
  • 31.­32
  • 31.­39
  • 31.­55
  • 31.­61
  • 31.­62
  • 31.­63
  • 31.­64
  • 31.­65
  • 31.­66
  • 32.­3
  • 32.­7
  • 32.­10
  • 32.­12
  • 32.­18
  • 32.­23
  • 32.­44
  • 32.­51
  • 33.­12
  • 33.­13
  • 33.­18
  • 33.­19
  • 33.­21
  • 33.­27
  • 33.­28
  • 33.­30
  • 33.­31
  • 33.­32
  • 33.­40
  • 33.­42
  • 33.­47
  • 33.­48
  • 33.­51
  • 33.­55
  • 33.­65
  • 33.­67
  • 33.­68
  • 33.­69
  • n.­4
  • n.­290
  • g.­431
  • g.­597

Links to further resources:

  • 96 related glossary entries
g.­105

Arising

  • skye ba
  • སྐྱེ་བ།
  • ut­pādita

64 passages contain this term:

  • i.­20
  • i.­33
  • i.­45
  • i.­51
  • i.­81
  • i.­88
  • i.­92
  • 1.­66
  • 3.­3
  • 3.­10
  • 4.­21
  • 5.­60
  • 5.­61
  • 5.­84
  • 5.­85
  • 5.­108
  • 5.­109
  • 5.­125
  • 5.­137
  • 5.­139
  • 5.­154
  • 5.­166
  • 5.­178
  • 5.­190
  • 5.­202
  • 6.­29
  • 6.­30
  • 6.­32
  • 8.­18
  • 8.­43
  • 10.­18
  • 13.­5
  • 13.­21
  • 14.­36
  • 14.­37
  • 14.­38
  • 14.­49
  • 14.­52
  • 14.­54
  • 17.­62
  • 20.­59
  • 23.­29
  • 24.­18
  • 24.­19
  • 24.­20
  • 24.­21
  • 24.­22
  • 24.­23
  • 25.­35
  • 27.­16
  • 27.­36
  • 28.­32
  • 29.­75
  • 30.­2
  • 30.­3
  • 30.­4
  • 30.­5
  • 30.­6
  • 30.­7
  • 31.­59
  • 33.­27
  • g.­156
  • g.­203
  • g.­997

Links to further resources:

  • 10 related glossary entries
g.­112

A­saṅga

  • thogs med
  • ཐོགས་མེད།
  • A­saṅga

Indian commentator (fl. late fourth–early fifth centuries).

4 passages contain this term:

  • n.­1
  • g.­588
  • g.­601
  • g.­1727

Links to further resources:

  • 8 related glossary entries
g.­117

Aspirationlessness

  • smon pa med pa
  • རྣམ་པར་ཐར་པའི་སྒོ་སྨོན་པ་མེད་པ།
  • a­pra­ṇihita

Third of the three gateways to liberation.

58 passages contain this term:

  • i.­65
  • i.­74
  • i.­78
  • i.­92
  • 1.­11
  • 1.­29
  • 6.­26
  • 7.­8
  • 7.­21
  • 8.­2
  • 9.­11
  • 9.­18
  • 9.­19
  • 9.­24
  • 11.­5
  • 11.­8
  • 16.­10
  • 16.­11
  • 16.­19
  • 19.­66
  • 20.­45
  • 20.­54
  • 22.­24
  • 22.­55
  • 22.­56
  • 23.­28
  • 23.­49
  • 23.­50
  • 23.­51
  • 23.­53
  • 23.­54
  • 23.­55
  • 24.­7
  • 25.­1
  • 25.­4
  • 25.­5
  • 25.­7
  • 25.­8
  • 25.­11
  • 25.­13
  • 25.­14
  • 25.­17
  • 25.­18
  • 25.­20
  • 25.­21
  • 26.­46
  • 28.­16
  • 28.­22
  • 28.­47
  • 29.­15
  • 29.­62
  • 29.­66
  • 29.­86
  • 29.­93
  • 30.­18
  • 31.­42
  • 32.­36
  • g.­663

Links to further resources:

  • 30 related glossary entries
g.­118

Assembly

  • g.yog ’khor
  • གཡོག་འཁོར།
  • pari­vāra

Also translated here as “retinue.”

22 passages contain this term:

  • 1.­8
  • 2.­2
  • 2.­3
  • 2.­4
  • 2.­5
  • 15.­1
  • 15.­2
  • 15.­43
  • 15.­45
  • 16.­16
  • 19.­26
  • 29.­19
  • 32.­45
  • 32.­58
  • 32.­59
  • 33.­1
  • 33.­2
  • 33.­3
  • 33.­13
  • 33.­71
  • g.­433
  • g.­1329

Links to further resources:

  • 3 related glossary entries
g.­127

Attainment

  • thob pa
  • ཐོབ་པ།
  • prāpti

184 passages contain this term:

  • i.­2
  • i.­17
  • i.­21
  • i.­22
  • i.­29
  • i.­32
  • i.­39
  • i.­41
  • i.­42
  • i.­43
  • i.­44
  • i.­45
  • i.­51
  • i.­52
  • i.­54
  • i.­57
  • i.­58
  • i.­59
  • i.­61
  • i.­63
  • i.­64
  • i.­71
  • i.­78
  • i.­79
  • i.­84
  • i.­88
  • i.­91
  • i.­95
  • i.­97
  • 1.­3
  • 1.­12
  • 2.­5
  • 3.­6
  • 3.­50
  • 3.­66
  • 3.­83
  • 3.­100
  • 3.­103
  • 3.­105
  • 4.­49
  • 4.­51
  • 4.­52
  • 6.­46
  • 8.­12
  • 8.­46
  • 10.­1
  • 10.­35
  • 10.­37
  • 10.­38
  • 11.­32
  • 13.­6
  • 13.­66
  • 14.­38
  • 14.­39
  • 14.­40
  • 14.­41
  • 14.­46
  • 14.­49
  • 14.­50
  • 14.­51
  • 14.­56
  • 14.­62
  • 15.­16
  • 16.­11
  • 16.­14
  • 16.­17
  • 16.­24
  • 17.­2
  • 17.­9
  • 17.­14
  • 17.­15
  • 17.­17
  • 17.­18
  • 17.­41
  • 17.­49
  • 18.­7
  • 18.­8
  • 18.­9
  • 18.­10
  • 18.­11
  • 18.­14
  • 18.­15
  • 18.­17
  • 18.­21
  • 18.­22
  • 18.­23
  • 18.­29
  • 18.­31
  • 18.­33
  • 18.­35
  • 18.­37
  • 18.­60
  • 18.­61
  • 18.­66
  • 18.­68
  • 19.­2
  • 19.­8
  • 19.­10
  • 19.­11
  • 19.­12
  • 19.­18
  • 19.­34
  • 19.­42
  • 19.­53
  • 20.­43
  • 20.­47
  • 20.­51
  • 20.­58
  • 20.­59
  • 20.­62
  • 20.­63
  • 20.­72
  • 20.­73
  • 20.­74
  • 20.­75
  • 20.­76
  • 21.­3
  • 21.­4
  • 21.­7
  • 21.­8
  • 21.­10
  • 21.­23
  • 21.­26
  • 21.­28
  • 21.­30
  • 21.­31
  • 21.­37
  • 22.­1
  • 22.­4
  • 22.­17
  • 22.­19
  • 22.­23
  • 22.­24
  • 22.­50
  • 22.­51
  • 22.­56
  • 22.­57
  • 22.­58
  • 23.­13
  • 23.­26
  • 23.­28
  • 23.­29
  • 23.­30
  • 23.­42
  • 23.­46
  • 23.­47
  • 23.­58
  • 23.­61
  • 24.­17
  • 25.­8
  • 26.­15
  • 26.­16
  • 26.­35
  • 26.­43
  • 27.­21
  • 27.­26
  • 28.­26
  • 29.­21
  • 30.­45
  • 30.­46
  • 30.­47
  • 30.­48
  • 31.­13
  • 31.­26
  • 31.­28
  • 31.­29
  • 31.­37
  • 31.­43
  • 33.­22
  • 33.­28
  • 33.­33
  • 33.­35
  • 33.­36
  • 33.­59
  • n.­4
  • n.­285
  • n.­316
  • n.­371
  • g.­342
  • g.­581
  • g.­670
  • g.­1421
  • g.­1450
  • g.­1510

Links to further resources:

  • 3 related glossary entries
g.­132

Attract

  • sdud par byed pa
  • yongs su sdud
  • སྡུད་པར་བྱེད་པ།
  • ཡོངས་སུ་སྡུད།
  • saṃgṛhnati
  • anu­ghṛhṇāti

15 passages contain this term:

  • i.­90
  • i.­91
  • i.­92
  • 22.­23
  • 28.­5
  • 28.­45
  • 28.­46
  • 28.­47
  • 28.­48
  • 28.­49
  • 29.­1
  • 29.­37
  • 29.­38
  • 29.­39
  • 31.­49
g.­152

Beginner bodhisattva

  • byang chub sems dpa’ dang po ba
  • བྱང་ཆུབ་སེམས་དཔའ་དང་པོ་བ།
  • prathama­bodhi­sattva

4 passages contain this term:

  • 11.­10
  • 21.­37
  • 21.­38
  • 22.­1
g.­154

Benediction

  • gtam ’dre ba
  • གཏམ་འདྲེ་བ།
  • ā­lapana

1 passage contains this term:

  • 24.­1
g.­155

Bestow

  • sbyin par byed
  • སྦྱིན་པར་བྱེད།
  • dāyikā karoti

9 passages contain this term:

  • 4.­56
  • 17.­1
  • 19.­57
  • 19.­58
  • 19.­59
  • 22.­7
  • 33.­38
  • 33.­40
  • 33.­41
g.­163

Blessed one

  • bcom ldan ’das
  • བཅོམ་ལྡན་འདས།
  • bhagavat

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, viz: lordship, noble form, glory, fame, gnosis, and perseverance), and transcends (’das) all sorrow, without abiding in the extremes of existence and quiescence. Used in this text to refer to the Buddha Śākyamuni.

Also translated here as “Lord” (See also n.­17).

480 passages contain this term:

  • 1.­2
  • 1.­7
  • 1.­8
  • 1.­9
  • 1.­10
  • 1.­11
  • 1.­12
  • 1.­13
  • 2.­1
  • 2.­16
  • 2.­17
  • 2.­18
  • 2.­19
  • 2.­20
  • 2.­21
  • 2.­22
  • 2.­23
  • 2.­24
  • 2.­25
  • 2.­26
  • 2.­27
  • 2.­28
  • 2.­29
  • 2.­30
  • 2.­31
  • 2.­32
  • 2.­73
  • 2.­74
  • 2.­75
  • 3.­1
  • 3.­2
  • 3.­3
  • 3.­8
  • 3.­9
  • 3.­10
  • 3.­51
  • 3.­52
  • 3.­103
  • 3.­105
  • 3.­107
  • 4.­1
  • 4.­55
  • 4.­58
  • 5.­1
  • 5.­2
  • 5.­37
  • 5.­38
  • 5.­39
  • 5.­139
  • 5.­144
  • 5.­204
  • 6.­3
  • 6.­4
  • 6.­14
  • 6.­15
  • 6.­24
  • 6.­28
  • 6.­34
  • 6.­39
  • 6.­40
  • 6.­49
  • 7.­1
  • 7.­10
  • 7.­14
  • 7.­25
  • 7.­27
  • 7.­28
  • 7.­30
  • 7.­32
  • 7.­33
  • 7.­35
  • 7.­45
  • 8.­1
  • 8.­2
  • 8.­3
  • 8.­4
  • 8.­9
  • 8.­10
  • 8.­11
  • 8.­12
  • 8.­44
  • 8.­48
  • 8.­51
  • 8.­53
  • 9.­1
  • 9.­13
  • 9.­29
  • 9.­42
  • 9.­43
  • 10.­1
  • 10.­5
  • 10.­8
  • 10.­11
  • 10.­14
  • 10.­17
  • 10.­20
  • 10.­24
  • 10.­25
  • 10.­26
  • 10.­30
  • 11.­2
  • 11.­3
  • 11.­4
  • 11.­5
  • 11.­12
  • 11.­13
  • 11.­14
  • 12.­1
  • 12.­19
  • 12.­22
  • 12.­23
  • 12.­24
  • 12.­25
  • 12.­27
  • 12.­28
  • 12.­29
  • 12.­30
  • 12.­31
  • 12.­32
  • 13.­1
  • 13.­13
  • 13.­14
  • 14.­1
  • 14.­24
  • 14.­25
  • 14.­44
  • 15.­10
  • 16.­17
  • 16.­19
  • 16.­23
  • 16.­29
  • 17.­1
  • 17.­2
  • 17.­8
  • 17.­9
  • 17.­10
  • 17.­11
  • 17.­12
  • 17.­13
  • 17.­14
  • 17.­15
  • 17.­16
  • 17.­18
  • 17.­19
  • 17.­36
  • 17.­38
  • 17.­39
  • 17.­40
  • 17.­42
  • 17.­43
  • 17.­47
  • 17.­56
  • 17.­57
  • 18.­1
  • 18.­2
  • 18.­3
  • 18.­4
  • 18.­12
  • 18.­26
  • 18.­28
  • 18.­29
  • 18.­30
  • 18.­31
  • 18.­32
  • 18.­33
  • 18.­34
  • 18.­35
  • 18.­36
  • 18.­37
  • 18.­38
  • 18.­39
  • 18.­40
  • 18.­41
  • 18.­42
  • 18.­43
  • 18.­44
  • 18.­45
  • 18.­46
  • 18.­47
  • 18.­49
  • 18.­50
  • 18.­51
  • 18.­52
  • 18.­53
  • 18.­54
  • 18.­55
  • 18.­56
  • 18.­57
  • 18.­58
  • 18.­59
  • 18.­60
  • 18.­61
  • 18.­62
  • 18.­63
  • 18.­64
  • 18.­65
  • 18.­66
  • 18.­70
  • 18.­73
  • 18.­74
  • 18.­75
  • 18.­76
  • 18.­77
  • 19.­1
  • 19.­2
  • 19.­13
  • 19.­20
  • 19.­21
  • 19.­28
  • 19.­35
  • 19.­37
  • 19.­38
  • 19.­43
  • 19.­44
  • 19.­45
  • 19.­46
  • 19.­47
  • 19.­48
  • 19.­49
  • 19.­50
  • 19.­61
  • 19.­62
  • 19.­65
  • 20.­1
  • 20.­2
  • 20.­3
  • 20.­44
  • 20.­45
  • 20.­49
  • 20.­50
  • 20.­52
  • 20.­55
  • 20.­58
  • 20.­59
  • 20.­66
  • 20.­71
  • 20.­74
  • 20.­75
  • 20.­78
  • 21.­1
  • 21.­2
  • 21.­4
  • 21.­5
  • 21.­6
  • 21.­7
  • 21.­9
  • 21.­10
  • 21.­11
  • 21.­12
  • 21.­13
  • 21.­14
  • 21.­15
  • 21.­30
  • 21.­37
  • 22.­1
  • 22.­2
  • 22.­6
  • 22.­18
  • 22.­41
  • 22.­42
  • 22.­43
  • 22.­47
  • 22.­50
  • 22.­54
  • 22.­55
  • 22.­56
  • 22.­57
  • 23.­1
  • 23.­8
  • 23.­14
  • 23.­22
  • 23.­27
  • 23.­31
  • 23.­32
  • 23.­47
  • 23.­49
  • 23.­50
  • 23.­51
  • 23.­52
  • 23.­53
  • 23.­56
  • 23.­59
  • 23.­60
  • 23.­61
  • 24.­1
  • 24.­48
  • 24.­50
  • 24.­52
  • 24.­54
  • 24.­57
  • 24.­59
  • 24.­61
  • 25.­1
  • 25.­2
  • 25.­3
  • 25.­10
  • 25.­11
  • 25.­23
  • 25.­24
  • 25.­25
  • 25.­27
  • 25.­31
  • 25.­36
  • 25.­45
  • 25.­46
  • 25.­48
  • 26.­5
  • 26.­6
  • 26.­7
  • 26.­10
  • 26.­11
  • 26.­12
  • 26.­14
  • 26.­18
  • 26.­40
  • 26.­43
  • 26.­51
  • 26.­52
  • 26.­58
  • 26.­59
  • 27.­1
  • 27.­2
  • 27.­3
  • 27.­4
  • 27.­5
  • 27.­6
  • 27.­7
  • 27.­12
  • 27.­13
  • 27.­14
  • 27.­15
  • 27.­16
  • 27.­17
  • 27.­18
  • 27.­19
  • 27.­20
  • 27.­21
  • 27.­22
  • 27.­23
  • 27.­24
  • 27.­25
  • 27.­26
  • 27.­27
  • 27.­30
  • 27.­31
  • 27.­32
  • 27.­33
  • 28.­1
  • 28.­2
  • 28.­13
  • 28.­14
  • 28.­15
  • 28.­24
  • 28.­25
  • 28.­26
  • 28.­29
  • 28.­30
  • 28.­33
  • 28.­34
  • 28.­35
  • 28.­36
  • 28.­43
  • 28.­44
  • 28.­45
  • 29.­1
  • 29.­5
  • 29.­6
  • 29.­24
  • 29.­25
  • 29.­26
  • 29.­27
  • 29.­28
  • 29.­29
  • 29.­30
  • 29.­31
  • 29.­32
  • 29.­33
  • 29.­34
  • 29.­35
  • 29.­36
  • 29.­62
  • 29.­65
  • 29.­69
  • 29.­73
  • 29.­74
  • 29.­75
  • 29.­77
  • 29.­78
  • 29.­80
  • 29.­81
  • 29.­83
  • 29.­85
  • 29.­86
  • 29.­89
  • 29.­91
  • 29.­92
  • 30.­1
  • 30.­2
  • 30.­12
  • 30.­13
  • 30.­14
  • 30.­15
  • 30.­24
  • 30.­30
  • 30.­31
  • 30.­38
  • 30.­44
  • 31.­1
  • 31.­2
  • 31.­3
  • 31.­4
  • 31.­13
  • 31.­22
  • 31.­23
  • 31.­36
  • 31.­37
  • 31.­40
  • 31.­41
  • 31.­48
  • 31.­51
  • 31.­67
  • 31.­69
  • 32.­1
  • 32.­3
  • 32.­4
  • 32.­14
  • 32.­15
  • 32.­16
  • 32.­17
  • 32.­18
  • 32.­19
  • 32.­20
  • 32.­21
  • 32.­42
  • 32.­43
  • 32.­44
  • 32.­45
  • 32.­46
  • 32.­47
  • 32.­48
  • 32.­49
  • 32.­50
  • 32.­51
  • 32.­52
  • 32.­54
  • 32.­55
  • 33.­1
  • 33.­2
  • 33.­7
  • 33.­9
  • 33.­10
  • 33.­12
  • 33.­13
  • 33.­14
  • 33.­15
  • 33.­16
  • 33.­17
  • 33.­25
  • 33.­34
  • 33.­37
  • 33.­38
  • 33.­39
  • 33.­40
  • 33.­41
  • 33.­43
  • 33.­44
  • 33.­45
  • 33.­47
  • 33.­54
  • 33.­56
  • 33.­59
  • 33.­62
  • 33.­63
  • 33.­65
  • 33.­66
  • 33.­71
  • n.­17
  • g.­924
  • g.­925
  • g.­1330

Links to further resources:

  • 116 related glossary entries
g.­168

Blue lotus

  • ut pal
  • ཨུཏ་པལ།
  • ut­pala

4 passages contain this term:

  • 19.­60
  • 23.­1
  • 23.­45
  • 32.­57

Links to further resources:

  • 11 related glossary entries
g.­170

Bodhisattva

  • byang chub sems dpa’
  • བྱང་ཆུབ་སེམས་དཔའ།
  • bodhi­sattva

A being who is dedicated to the cultivation and fulfilment of the altruistic intention to attain manifestly perfect buddhahood, traversing the five bodhisattva paths and ten bodhisattva levels. Bodhisattvas purposely opt to remain within cyclic existence in order to liberate all sentient beings, instead of simply seeking personal freedom from suffering. Philosophically, they realize the two aspects of selflessness, with respect to afflicted mental states and the nature of all phenomena.

(See also n.­25.)

563 passages contain this term:

  • i.­2
  • i.­3
  • i.­13
  • i.­19
  • i.­20
  • i.­32
  • i.­33
  • i.­34
  • i.­35
  • i.­36
  • i.­37
  • i.­38
  • i.­39
  • i.­40
  • i.­41
  • i.­42
  • i.­43
  • i.­44
  • i.­45
  • i.­46
  • i.­47
  • i.­48
  • i.­49
  • i.­51
  • i.­52
  • i.­53
  • i.­54
  • i.­56
  • i.­59
  • i.­60
  • i.­61
  • i.­63
  • i.­64
  • i.­65
  • i.­68
  • i.­69
  • i.­70
  • i.­71
  • i.­72
  • i.­74
  • i.­75
  • i.­76
  • i.­77
  • i.­78
  • i.­79
  • i.­81
  • i.­82
  • i.­83
  • i.­84
  • i.­85
  • i.­88
  • i.­90
  • i.­91
  • i.­92
  • i.­93
  • i.­94
  • i.­95
  • i.­97
  • i.­98
  • 1.­1
  • 1.­5
  • 1.­6
  • 1.­9
  • 1.­10
  • 1.­30
  • 2.­10
  • 2.­73
  • 2.­74
  • 2.­75
  • 2.­76
  • 2.­77
  • 2.­78
  • 2.­85
  • 3.­1
  • 3.­8
  • 3.­9
  • 3.­51
  • 5.­1
  • 5.­2
  • 5.­3
  • 5.­4
  • 5.­5
  • 5.­6
  • 5.­7
  • 5.­8
  • 5.­9
  • 5.­10
  • 5.­11
  • 5.­12
  • 5.­13
  • 5.­14
  • 5.­15
  • 5.­16
  • 5.­17
  • 5.­18
  • 5.­19
  • 5.­20
  • 5.­21
  • 5.­22
  • 5.­23
  • 5.­24
  • 5.­25
  • 5.­26
  • 5.­27
  • 5.­28
  • 5.­29
  • 5.­30
  • 5.­31
  • 5.­32
  • 5.­33
  • 5.­34
  • 5.­35
  • 5.­36
  • 5.­37
  • 5.­38
  • 5.­40
  • 5.­41
  • 5.­42
  • 5.­43
  • 5.­44
  • 5.­45
  • 5.­46
  • 5.­47
  • 5.­48
  • 5.­49
  • 5.­50
  • 5.­51
  • 5.­52
  • 5.­53
  • 5.­54
  • 5.­55
  • 5.­56
  • 5.­57
  • 5.­58
  • 5.­59
  • 5.­60
  • 5.­61
  • 5.­62
  • 5.­63
  • 5.­64
  • 5.­65
  • 5.­66
  • 5.­67
  • 5.­68
  • 5.­69
  • 5.­70
  • 5.­71
  • 5.­72
  • 5.­73
  • 5.­74
  • 5.­75
  • 5.­76
  • 5.­77
  • 5.­78
  • 5.­79
  • 5.­80
  • 5.­81
  • 5.­82
  • 5.­83
  • 5.­84
  • 5.­85
  • 5.­86
  • 5.­87
  • 5.­88
  • 5.­89
  • 5.­90
  • 5.­91
  • 5.­92
  • 5.­93
  • 5.­94
  • 5.­95
  • 5.­96
  • 5.­97
  • 5.­98
  • 5.­99
  • 5.­100
  • 5.­101
  • 5.­102
  • 5.­103
  • 5.­104
  • 5.­105
  • 5.­106
  • 5.­107
  • 5.­108
  • 5.­109
  • 5.­110
  • 5.­111
  • 5.­112
  • 5.­113
  • 5.­114
  • 5.­115
  • 5.­116
  • 5.­117
  • 5.­118
  • 5.­119
  • 5.­120
  • 5.­121
  • 5.­122
  • 5.­123
  • 5.­124
  • 5.­125
  • 5.­126
  • 5.­127
  • 5.­128
  • 5.­129
  • 5.­130
  • 5.­131
  • 5.­132
  • 5.­133
  • 5.­134
  • 5.­135
  • 5.­136
  • 5.­137
  • 5.­138
  • 5.­139
  • 5.­140
  • 5.­141
  • 5.­142
  • 5.­143
  • 5.­144
  • 5.­145
  • 5.­146
  • 5.­147
  • 5.­148
  • 5.­149
  • 5.­150
  • 5.­151
  • 5.­152
  • 5.­153
  • 5.­154
  • 5.­155
  • 5.­156
  • 5.­157
  • 5.­158
  • 5.­159
  • 5.­160
  • 5.­161
  • 5.­162
  • 5.­163
  • 5.­164
  • 5.­165
  • 5.­166
  • 5.­167
  • 5.­168
  • 5.­169
  • 5.­170
  • 5.­171
  • 5.­172
  • 5.­173
  • 5.­174
  • 5.­175
  • 5.­176
  • 5.­177
  • 5.­178
  • 5.­179
  • 5.­180
  • 5.­181
  • 5.­182
  • 5.­183
  • 5.­184
  • 5.­185
  • 5.­186
  • 5.­187
  • 5.­188
  • 5.­189
  • 5.­190
  • 5.­191
  • 5.­192
  • 5.­193
  • 5.­194
  • 5.­195
  • 5.­196
  • 5.­197
  • 5.­198
  • 5.­199
  • 5.­200
  • 5.­201
  • 5.­202
  • 5.­203
  • 5.­205
  • 6.­1
  • 6.­4
  • 6.­5
  • 6.­6
  • 6.­7
  • 6.­8
  • 6.­9
  • 6.­10
  • 6.­11
  • 6.­12
  • 6.­13
  • 6.­17
  • 6.­18
  • 6.­19
  • 6.­20
  • 6.­21
  • 6.­22
  • 6.­23
  • 6.­24
  • 6.­31
  • 6.­38
  • 7.­7
  • 7.­8
  • 7.­9
  • 7.­10
  • 7.­11
  • 7.­12
  • 7.­13
  • 7.­14
  • 7.­15
  • 7.­17
  • 7.­19
  • 7.­21
  • 7.­29
  • 7.­30
  • 7.­31
  • 7.­32
  • 7.­33
  • 7.­34
  • 7.­46
  • 8.­1
  • 8.­2
  • 8.­5
  • 8.­6
  • 8.­7
  • 8.­35
  • 8.­40
  • 8.­44
  • 8.­46
  • 8.­48
  • 8.­50
  • 8.­52
  • 8.­54
  • 9.­1
  • 9.­28
  • 9.­31
  • 9.­47
  • 10.­25
  • 10.­28
  • 10.­29
  • 10.­35
  • 10.­36
  • 11.­3
  • 11.­10
  • 11.­11
  • 11.­26
  • 11.­27
  • 11.­28
  • 11.­34
  • 11.­37
  • 12.­3
  • 12.­4
  • 12.­5
  • 12.­6
  • 12.­8
  • 12.­14
  • 12.­15
  • 12.­16
  • 12.­17
  • 12.­21
  • 12.­26
  • 12.­27
  • 12.­28
  • 12.­29
  • 13.­29
  • 13.­31
  • 13.­34
  • 14.­14
  • 14.­22
  • 14.­26
  • 14.­44
  • 14.­47
  • 15.­5
  • 15.­10
  • 15.­11
  • 15.­12
  • 15.­13
  • 15.­15
  • 15.­20
  • 15.­21
  • 15.­25
  • 15.­26
  • 15.­33
  • 15.­39
  • 15.­53
  • 16.­9
  • 16.­13
  • 16.­17
  • 16.­18
  • 16.­24
  • 16.­28
  • 17.­1
  • 17.­2
  • 17.­15
  • 17.­48
  • 17.­49
  • 17.­60
  • 17.­62
  • 18.­66
  • 18.­67
  • 19.­27
  • 19.­38
  • 19.­57
  • 19.­58
  • 19.­64
  • 19.­65
  • 20.­51
  • 20.­78
  • 21.­3
  • 21.­8
  • 21.­24
  • 21.­26
  • 21.­28
  • 21.­30
  • 21.­31
  • 21.­36
  • 21.­37
  • 22.­3
  • 22.­5
  • 22.­7
  • 22.­10
  • 22.­23
  • 22.­50
  • 23.­49
  • 23.­51
  • 23.­62
  • 24.­14
  • 24.­15
  • 24.­17
  • 24.­50
  • 24.­59
  • 25.­2
  • 25.­24
  • 25.­48
  • 25.­49
  • 26.­7
  • 26.­20
  • 26.­37
  • 26.­51
  • 26.­56
  • 27.­33
  • 28.­7
  • 28.­8
  • 28.­12
  • 28.­14
  • 28.­15
  • 28.­24
  • 28.­25
  • 28.­26
  • 28.­27
  • 28.­30
  • 28.­32
  • 28.­34
  • 28.­39
  • 28.­49
  • 29.­6
  • 29.­37
  • 29.­61
  • 29.­64
  • 29.­67
  • 29.­69
  • 29.­88
  • 29.­90
  • 30.­13
  • 30.­21
  • 30.­26
  • 31.­5
  • 31.­20
  • 31.­23
  • 31.­26
  • 31.­27
  • 31.­30
  • 31.­31
  • 31.­32
  • 31.­35
  • 31.­37
  • 31.­39
  • 31.­40
  • 31.­41
  • 31.­58
  • 32.­6
  • 32.­11
  • 32.­13
  • 32.­19
  • 32.­30
  • 32.­31
  • 32.­35
  • 32.­37
  • 32.­39
  • 32.­43
  • 32.­57
  • 33.­16
  • 33.­29
  • 33.­48
  • 33.­51
  • 33.­62
  • 33.­63
  • 33.­64
  • 33.­65
  • n.­4
  • n.­25
  • n.­40
  • n.­50
  • n.­58
  • n.­60
  • n.­155
  • n.­197
  • n.­266
  • n.­378
  • n.­409
  • n.­440
  • g.­74
  • g.­79
  • g.­85
  • g.­138
  • g.­157
  • g.­199
  • g.­201
  • g.­210
  • g.­336
  • g.­377
  • g.­431
  • g.­493
  • g.­592
  • g.­681
  • g.­688
  • g.­690
  • g.­695
  • g.­777
  • g.­803
  • g.­890
  • g.­891
  • g.­892
  • g.­893
  • g.­894
  • g.­895
  • g.­896
  • g.­897
  • g.­942
  • g.­951
  • g.­1032
  • g.­1059
  • g.­1060
  • g.­1173
  • g.­1260
  • g.­1280
  • g.­1281
  • g.­1282
  • g.­1339
  • g.­1353
  • g.­1421
  • g.­1437
  • g.­1448
  • g.­1456
  • g.­1470
  • g.­1508
  • g.­1509
  • g.­1511
  • g.­1661
  • g.­1671
  • g.­1672
  • g.­1673
  • g.­1696

Links to further resources:

  • 33 related glossary entries
g.­185

Brahmā

  • tshangs pa
  • ཚངས་པ།
  • Brahmā

Name of a god (deva).

26 passages contain this term:

  • 1.­7
  • 2.­2
  • 2.­3
  • 2.­4
  • 2.­5
  • 9.­37
  • 10.­41
  • 13.­39
  • 15.­1
  • 16.­16
  • 16.­21
  • 26.­42
  • 26.­43
  • 28.­39
  • 29.­19
  • 29.­20
  • 29.­21
  • 30.­26
  • 31.­47
  • 33.­29
  • 33.­50
  • g.­186
  • g.­187
  • g.­188
  • g.­492
  • g.­934

Links to further resources:

  • 125 related glossary entries
g.­191

Branches of enlightenment

  • byang chub kyi yan lag
  • བྱང་ཆུབ་ཀྱི་ཡན་ལག
  • bodhyaṅga

Also rendered here as “branches of genuine enlightenment.” See “seven branches of enlightenment.”

30 passages contain this term:

  • 1.­25
  • 3.­2
  • 3.­21
  • 7.­7
  • 8.­34
  • 8.­35
  • 10.­23
  • 12.­38
  • 13.­27
  • 16.­4
  • 17.­1
  • 20.­33
  • 21.­22
  • 21.­25
  • 21.­38
  • 22.­1
  • 22.­2
  • 22.­4
  • 22.­46
  • 23.­6
  • 23.­13
  • 23.­17
  • 23.­21
  • 23.­24
  • 23.­26
  • 25.­5
  • 29.­13
  • 29.­66
  • 30.­17
  • 31.­31

Links to further resources:

  • 40 related glossary entries
g.­196

Buddha

  • sangs rgyas
  • སངས་རྒྱས།
  • buddha

Epithet of Buddha Śākyamuni and general way of addressing the enlightened ones.

156 passages contain this term:

  • s.­1
  • i.­1
  • i.­26
  • i.­29
  • i.­32
  • i.­36
  • i.­39
  • i.­42
  • i.­57
  • i.­60
  • i.­61
  • i.­67
  • i.­73
  • i.­91
  • i.­97
  • i.­98
  • i.­99
  • 1.­1
  • 1.­5
  • 1.­69
  • 6.­48
  • 6.­49
  • 7.­15
  • 7.­16
  • 7.­17
  • 7.­18
  • 7.­25
  • 8.­48
  • 8.­49
  • 9.­34
  • 9.­36
  • 9.­37
  • 10.­1
  • 10.­2
  • 10.­22
  • 11.­37
  • 12.­39
  • 14.­12
  • 14.­44
  • 14.­45
  • 15.­2
  • 15.­26
  • 15.­35
  • 15.­39
  • 15.­45
  • 15.­47
  • 16.­9
  • 17.­1
  • 17.­35
  • 17.­38
  • 17.­60
  • 17.­61
  • 18.­3
  • 18.­69
  • 19.­13
  • 19.­35
  • 19.­36
  • 21.­22
  • 22.­40
  • 23.­49
  • 24.­47
  • 25.­15
  • 25.­16
  • 25.­35
  • 25.­37
  • 25.­47
  • 26.­2
  • 26.­6
  • 26.­7
  • 26.­50
  • 27.­8
  • 28.­20
  • 29.­19
  • 29.­37
  • 31.­27
  • 31.­31
  • 31.­43
  • 31.­52
  • 31.­61
  • 31.­63
  • 32.­10
  • 32.­18
  • 32.­19
  • 32.­32
  • 32.­39
  • 32.­45
  • 32.­49
  • 33.­6
  • 33.­11
  • 33.­12
  • 33.­13
  • 33.­22
  • 33.­69
  • n.­4
  • n.­5
  • n.­12
  • n.­16
  • n.­20
  • n.­40
  • n.­50
  • n.­58
  • n.­62
  • n.­203
  • n.­270
  • n.­319
  • n.­348
  • n.­434
  • g.­62
  • g.­77
  • g.­137
  • g.­163
  • g.­198
  • g.­199
  • g.­202
  • g.­203
  • g.­267
  • g.­377
  • g.­386
  • g.­408
  • g.­446
  • g.­492
  • g.­597
  • g.­617
  • g.­625
  • g.­670
  • g.­675
  • g.­751
  • g.­752
  • g.­753
  • g.­754
  • g.­875
  • g.­924
  • g.­925
  • g.­932
  • g.­936
  • g.­937
  • g.­962
  • g.­1145
  • g.­1238
  • g.­1273
  • g.­1330
  • g.­1339
  • g.­1344
  • g.­1350
  • g.­1352
  • g.­1452
  • g.­1481
  • g.­1495
  • g.­1510
  • g.­1523
  • g.­1524
  • g.­1553
  • g.­1592
  • g.­1638
  • g.­1677
  • g.­1686

Links to further resources:

  • 10 related glossary entries
g.­205

Burning tree stump

  • sdong dum tshig pa
  • སྡོང་དུམ་ཚིག་པ།
  • dagdha­sthūṇā­kṛti

1 passage contains this term:

  • 15.­1
g.­216

Catur­mahā­rāja­kāyika

  • rgyal chen bzhi’i ris
  • རྒྱལ་ཆེན་བཞིའི་རིས།
  • Catur­mahā­rāja­kāyika

First god realm of desire, meaning “abode of the four great kings.”

25 passages contain this term:

  • 11.­3
  • 11.­10
  • 15.­1
  • 15.­2
  • 16.­19
  • 16.­21
  • 16.­23
  • 16.­26
  • 17.­51
  • 17.­52
  • 17.­53
  • 17.­54
  • 17.­56
  • 19.­35
  • 19.­36
  • 19.­49
  • 19.­51
  • 19.­52
  • 24.­18
  • 28.­7
  • 30.­19
  • 30.­26
  • 33.­65
  • n.­299
  • g.­1266

Links to further resources:

  • 30 related glossary entries
g.­221

Cessation of contaminants

  • zag pa zad pa
  • ཟག་པ་ཟད་པ།
  • kṣīnāsrava
  • ā­srava­kṣaya

7 passages contain this term:

  • 1.­2
  • 9.­20
  • 10.­46
  • 25.­7
  • 31.­29
  • 31.­32
  • g.­1546

Links to further resources:

  • 1 related glossary entry
g.­225

Chapter

  • le’u
  • ལེའུ།
  • pari­varta

97 passages contain this term:

  • s.­1
  • i.­9
  • i.­11
  • i.­13
  • i.­17
  • i.­29
  • i.­30
  • i.­32
  • i.­33
  • i.­34
  • i.­36
  • i.­38
  • i.­41
  • i.­43
  • i.­45
  • i.­46
  • i.­48
  • i.­51
  • i.­52
  • i.­56
  • i.­58
  • i.­60
  • i.­61
  • i.­63
  • i.­64
  • i.­67
  • i.­68
  • i.­71
  • i.­73