• The Collection
  • The Kangyur
  • Discourses
  • General Sūtra Section

This rendering does not include the entire published text

The full text is available to download as pdf at:
https://read.84000.co/data/toh106_84000-unraveling-the-intent.pdf

དགོངས་པ་ངེས་འགྲེལ།

Unraveling the Intent
Chapter 4

Saṃdhi­nirmocana
འཕགས་པ་དགོངས་པ་ངེས་པར་འགྲེལ་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།
’phags pa dgongs pa nges par ’grel pa zhes bya ba theg pa chen po’i mdo
The Noble Great Vehicle Sūtra “Unraveling the Intent”
Āryasaṃdhinirmocana­nāmamahāyānasūtra
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Toh 106

Degé Kangyur, vol. 49 (mdo sde, ca), folios 1.b–55.b

Translated by the Buddhavacana Translation Group (Vienna)
under the patronage and supervision of 84000: Translating the Words of the Buddha

First published 2020
Current version v 1.0.16 (2022)
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co.

Table of Contents

ti. Title
im. Imprint
co. Contents
s. Summary
ac. Acknowledgements
i. Introduction
+ 5 sections- 5 sections
· Setting and Summary
· The Context
· Main Points of the Subject Matter
+ 3 sections- 3 sections
· The Basis
· The Path
· The Result
· Source Text and Various Versions
· Translation Issues and Academic Research
+ 5 sections- 5 sections
· 1. Identifying and organizing source texts 
· 2. Evaluating the available translations
· 3. Checking intertextual patterns and delineating the scope of primary sources
· 4. Collating academic research
· 5. Organizing academic resources according to the text structure and specific translation issues
+ 1 section- 1 section
· Translating the text
tr. The Translation
+ 10 chapters- 10 chapters
p. Prologue
1. Chapter 1
2. Chapter 2
3. Chapter 3
4. Chapter 4
5. Chapter 5
6. Chapter 6
7. Chapter 7
8. Chapter 8
9. Chapter 9
10. Chapter 10
ab. Abbreviations
n. Notes
b. Bibliography
+ 2 sections- 2 sections
· Tibetan Sources
+ 1 section- 1 section
· Other Canonical Sources for Samdh.
· Other Sources
g. Glossary

s.

Summary

s.­1

In Unraveling the Intent, the Buddha gives a systematic overview of his three great cycles of teachings, which he refers to in this text as the “three Dharma wheels” (tri­dharma­cakra). In the process of delineating the meaning of these doctrines, the Buddha unravels several difficult points regarding the ultimate and relative truths, the nature of reality, and the contemplative methods conducive to the attainment of complete and perfect awakening, and he also explains what his intent was when he imparted teachings belonging to each of the three Dharma wheels. In unambiguous terms, the third wheel is proclaimed to be of definitive meaning. Through a series of dialogues with hearers and bodhisattvas, the Buddha thus offers a complete and systematic teaching on the Great Vehicle, which he refers to here as the Single Vehicle.


ac.

Acknowledgements

ac.­1

Translation by the Buddhavacana Translation Group.

The text was translated by Gregory Forgues and edited by Casey Kemp. With special thanks to Harunaga Isaacson, Matthew Kapstein, Klaus-Dieter Mathes, Jonathan Silk, Lambert Schmithausen, Tom Tillemans, and William Waldron for their helpful comments and advice.

The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.


ac.­2

The generous sponsorship of Qiang Li (李强) and Ya Wen (文雅), which helped make the work on this translation possible, is most gratefully acknowledged.


i.

Introduction

Setting and Summary

i.­1

In Unraveling the Intent, the Buddha gives a systematic overview of his three great cycles of teachings, which he refers to in this text as the “three Dharma wheels” (tri­dharma­cakra). In the process of delineating the meaning of these doctrines, the Buddha unravels several difficult points regarding the ultimate and relative truths, the nature of reality, and the contemplative methods conducive to the attainment of complete and perfect awakening, and he also explains what his intent was when he imparted teachings belonging to each of the three Dharma wheels. Through a series of dialogues with hearers and bodhisattvas, the Buddha thus offers a complete and systematic teaching on the Great Vehicle, which he refers to here as the Single Vehicle .

The Context

Main Points of the Subject Matter

The Basis

The Path

The Result

Source Text and Various Versions

Translation Issues and Academic Research

1. Identifying and organizing source texts 

2. Evaluating the available translations

3. Checking intertextual patterns and delineating the scope of primary sources

4. Collating academic research

5. Organizing academic resources according to the text structure and specific translation issues

Translating the text


The Translation
The Noble Great Vehicle Sūtra
Unraveling the Intent

p.

Prologue

[F.1.b]


Homage to all buddhas and bodhisattvas!


p.­1

Thus have I heard at one time. The Blessed One was dwelling in an unfathomable palace, built with the blazing seven precious substances,34 that emitted35 great light rays suffusing countless universes.36 Each of its rooms was well arranged and its design was infinite. It was the undivided maṇḍala, the domain transcending the three worlds. Arising from the supreme roots of virtue of the one who transcends the world,37 it was characterized by the perfectly pure cognition of the one who has achieved complete mastery.38 Abode of the Tathāgata where the assembly of innumerable bodhisattvas gathered, it was attended by countless gods, nāgas, [F.2.a] yakṣas, gandharvas, demigods, garuḍas, kinnaras, mahoragas, humans, and nonhumans. Supported by the great joy and bliss of savoring the Dharma and designed to accomplish the complete welfare of all beings, it was free of any harm caused by the stains of afflictions and clear of any demon. Surpassing all manifestations, this unfathomable palace was displayed by the sovereign power of the Tathāgata. Mindfulness, intelligence, and realization were its pathway;39 mental stillness and insight were the vehicle leading to it; the great gates of liberation‍—emptiness, appearancelessness, and wishlessness‍—were its entrance. It was set on foundations adorned with an infinite accumulation of excellent qualities, which were like great kings of jeweled lotuses.40


1.

Chapter 1

1.­1

At that time, the bodhisattva Vidhi­vatpari­pṛcchaka questioned the bodhisattva Gam­bhīrārtha­saṃdhi­nirmo­cana on the ultimate whose defining characteristic is inexpressible and nondual:53 “O son of the Victorious One, when it is said that all phenomena are nondual, what are these phenomena? In what way are they nondual?”

Gam­bhīrārtha­saṃdhi­nirmo­cana replied, “Noble son, all phenomena, what we refer to as all phenomena, are of just two kinds: conditioned and unconditioned. With respect to these, the conditioned is neither conditioned nor unconditioned. The unconditioned is neither unconditioned nor conditioned.”


2.

Chapter 2

2.­1

Then the bodhisattva Dharmodgata spoke these words: “Blessed One, very long ago in ancient times, beyond as many universes as there are grains of sand in seventy-seven Ganges rivers, I was residing in the world Kīrtimat of the tathāgata Viśālakīrti. There I saw 7,700,000 non-Buddhists, together with their teachers, who had gathered in one place to consider the ultimate defining characteristic of phenomena.65 [F.5.b] Although they had examined, analyzed, investigated, and considered in detail the ultimate defining characteristic of phenomena, they did not understand it. They had changing opinions, lacked certainty, and were slow-witted as well as argumentative. Insulting one another with harsh words, they became abusive, agitated, unprincipled, and violent. Then, Blessed One, I thought to myself, ‘This is so sad, and yet, how marvelous, how wonderful are the manifestations of the tathāgatas in the world and, through their manifestations, the realization and actualization of the ultimate whose defining characteristic is beyond all speculation!’ ”66


3.

Chapter 3

3.­1

Then the bodhisattva Su­viśuddha­mati addressed the Blessed One, “Blessed One, at an earlier time, you spoke these words: ‘The ultimate is subtle and profound. Characterized as transcending what is distinct or indistinct74 [from conditioned phenomena], it is difficult to understand.’ How wonderful indeed are these words of yours! Blessed One, regarding this point, I once saw many bodhisattvas who, having attained the stage of engagement through aspiration,75 assembled in one place to discuss in the following way whether conditioned phenomena and the ultimate are distinct or indistinct. Among them, some declared, ‘The defining characteristic of conditioned phenomena and the defining characteristic of the ultimate are indistinct.’76 Others replied, ‘It is not the case that the defining characteristic of conditioned phenomena and the defining characteristic of the ultimate are indistinct, for they are distinct indeed.’ [F.7.a] Some others, who were perplexed and lacked certainty, said, ‘Some pretend that the defining characteristic of conditioned phenomena and the defining characteristic of the ultimate are distinct. Some pretend that they are indistinct. Which bodhisattvas speak the truth? Which speak falsity? Which are mistaken? Which are not?’ Blessed One, I thought to myself, ‘So, none of these noble sons understands the ultimate whose subtle defining characteristic transcends whether it is distinct or indistinct from conditioned phenomena. These bodhisattvas are truly77 naive, confused, dull, unskilled, and mistaken.’ ”


4.

Chapter 4

4.­1

Then the Blessed One spoke these words to Subhūti: “Subhūti, do you know how many beings in the world90 display their knowledge91 under the influence of conceit? Do you know how many beings in the world display their knowledge without conceit?”

Subhūti answered, “Blessed One, according to my knowledge, there are only a few in the world of beings who present their knowledge without conceit, but countless, innumerable, and inexpressible in number are those who do so under its influence. Blessed One, at one time I was staying in a hermitage set in a great forest. There were many monks living in the vicinity who had also established themselves there. At sunrise, I saw them gather together. They showed their knowledge and revealed their understanding by taking various aspects of phenomena as referential objects.92

4.­2

“Some showed their knowledge by taking the five aggregates as referential objects: their phenomenal appearance, their arising, their disintegration, [F.10.a] their cessation, and the acknowledgment of their cessation. In the same way, some showed their knowledge by taking the twelve sense domains as referential objects, some by taking dependent arising as a referential object. Some showed their knowledge by taking the four kinds of sustenance as referential objects: their phenomenal appearance, their arising, their disintegration, their cessation, and the acknowledgment of their cessation.

4.­3

“Some showed their knowledge by taking the four noble truths as referential objects: their defining characteristic, the comprehension of suffering, the abandoning of the cause of suffering, the actualization of the cessation of suffering, and the practice of the path.

4.­4

“Some showed their knowledge by taking the eighteen constituents as referential objects: their phenomenal appearance, their varieties, their manifoldness, their cessation, and the actualization of their cessation.

4.­5

“Some showed their knowledge by taking the four applications of mindfulness as referential objects: their phenomenal appearance, their adverse factors, their antidotes, their practice, their arising from having been non-arisen, their remaining after they arose, and their maintaining, resuming, or increasing. In the same way, some showed their knowledge by taking as referential objects the four correct self-restraints, as well as the four bases of supernatural powers, the five faculties, the five forces, and the seven branches of awakening. Some showed their knowledge by taking as referential objects the eight branches of the noble path: [F.10.b] their phenomenal appearance, the antidotes to their adverse factors, their practice, their arising from having been non-arisen, their remaining after they arose, and their maintaining, resuming, or increasing.93

4.­6

“Then I thought to myself, ‘These venerable monks displayed their knowledge by revealing their understanding by taking various aspects of phenomena as referential objects, but they have not perceived the ultimate, whose defining characteristic is of a single nature94 everywhere.’ These venerable persons have conceit and, without doubt, display their knowledge under the influence of conceit. Blessed One, at an earlier time, you spoke these words: ‘The ultimate is subtle, profound, difficult to understand, extremely difficult to understand, and characterized as being of a single nature everywhere.’ How wonderful indeed are these very words of yours! Blessed One, if even those who practice your teaching, such as these beings who became monks, find it difficult to understand in this way the ultimate whose defining characteristic is of a single nature everywhere, what need is there to mention how difficult it is for those outsiders who do not follow your teaching?”

4.­7

The Blessed One replied, “So it is, Subhūti. So it is. I have completely and fully awakened to the ultimate that, being characterized as being of a single nature everywhere, is subtle, extremely subtle, profound, extremely profound, difficult to understand, and extremely difficult to understand. Yet, after I attained complete and perfect awakening, [F.11.a] I communicated through words, gave explanations, established distinctions, expressed myself through conventions, and imparted teachings. One might ask why I did this.

4.­8

“Subhūti, it is because I teach that the ultimate is the referential object conducive to purification95 within the aggregates, as well as within the sense domains, dependent arising, the sustenances, the truths, the constituents, the applications of mindfulness, the self-restraints, the bases of supernatural powers, the faculties, the forces, the branches of awakening, and, Subhūti, the eightfold path. This referential object conducive to purification within the aggregates is of a single nature everywhere and its defining characteristic is not different from theirs. It is just the same from the sense domains up to the eightfold path: the referential object conducive to purification within these various referential objects is of a single nature everywhere and its defining characteristic is not different from theirs. Subhūti, through this approach, you should thus know that what is characterized as being of a single nature everywhere is the ultimate.96

4.­9

“Moreover, Subhūti, once renunciants who practice yoga have realized in reference to a single aggregate the selflessness of phenomena, which is the ultimate reality,97 they do not look for this ultimate reality, this selflessness, individually within the other aggregates or in the sense domains, dependent arising, the sustenances, the truths, the constituents, the applications of mindfulness, the self-restraints, the bases of supernatural powers, the faculties, the forces, the branches of awakening, and the eightfold path. Instead, they rely upon the nondual gnosis98 that is in accordance with true reality. Through this alone,99 [F.11.b] they infallibly ascertain and realize the ultimate, characterized as being of a single nature everywhere. Subhūti, through this approach, you should thus know that what is characterized as being of a single nature everywhere is the ultimate.

4.­10

“Moreover, Subhūti, if ultimate reality itself, the selflessness of phenomena, had a defining characteristic distinct [from the defining characteristics of phenomena] in the way the aggregates, the sense domains, dependent arising, the sustenances, the truths, the constituents, the applications of mindfulness, the self-restraints, the bases of supernatural powers, the faculties, the forces, the branches of awakening, and the eightfold path have defining characteristics distinct from one another, then, on account of this, ultimate reality itself, the selflessness of phenomena, would have causes and arise from causes. If it arose from causes, it would be conditioned. If it were the conditioned, it would not be the ultimate. If it were not the ultimate, one would need to look for some other ultimate. Subhūti, this ultimate, the selflessness of phenomena, does not arise from causes. It is not conditioned. Neither is it the case that it is not the ultimate. One must [therefore] not look for an ultimate other than that ultimate. Thus, whether tathāgatas manifest or not, because it is the case that it permanently and immutably abides within phenomena, only this nature of phenomena, this constituent abiding in phenomena, is constant.100 Subhūti, for all these reasons, you should know through this approach that the ultimate is characterized as being of a single nature everywhere.

4.­11

“Subhūti, it is like this: although there are many varieties of forms with distinct defining characteristics within space, since space itself is free from phenomenal appearances, [F.12.a] devoid of conceptions, and without change, its defining characteristic is of a single nature everywhere. Likewise, Subhūti, you should know that the ultimate is characterized as being of a single nature everywhere, within all phenomena whose defining characteristics are distinct from one another.”

4.­12

Then, at that moment, the Blessed One spoke these verses:

“As proclaimed by the buddhas,
This ultimate is not distinct from phenomena,
And its defining characteristic is everywhere of a single nature.
Those who imagine it to be distinct from phenomena
Are conceited and deluded.”

This was the chapter of Subhūti‍—the fourth chapter.


5.

Chapter 5

5.­1

Then, the bodhisattva Viśālamati asked the Blessed One, “Blessed One, when bodhisattvas who are skilled in the secrets of mind, thought, and cognition are called ‘skilled in the secrets of mind, thought, and cognition,’ what does it mean?101 When they are designated in this way, what does it refer to?”

The Blessed One answered, “Viśālamati, you are asking this for the benefit and happiness of many beings, out of compassion for the world, and for the welfare, benefit, and happiness of all beings, including gods and humans. Your intention is excellent when questioning the Tathāgata on this specific point. Therefore, listen, Viśālamati. I will explain to you in which way bodhisattvas are skilled in the secrets of mind, thought, and cognition.


6.

Chapter 6

6.­1

Then, the bodhisattva Guṇākara asked the Blessed One, “Blessed One, when bodhisattvas who are skilled in the defining characteristics of phenomena are called ‘skilled in the defining characteristics of phenomena,’ what does it mean? Moreover, when the Tathāgata designates them as such, what does it refer to?”

6.­2

The Blessed One replied to the bodhisattva Guṇākara, “Guṇākara, for the benefit and happiness of many beings, out of compassion for the world, for the welfare, benefit, and happiness of all beings, including gods and humans, you are asking this. Your intention is excellent when questioning the Tathāgata on this specific point. Therefore, listen, Guṇākara, I will explain to you in which way bodhisattvas are skilled in the defining characteristics of phenomena.


7.

Chapter 7

7.­1

At that time, the bodhisattva Para­mārtha­samud­gata asked the Blessed One, “Blessed One, when I was alone in a secluded place, I had the following thought: ‘The Blessed One also spoke in many ways of the defining characteristic specific to the five aggregates, mentioning the defining characteristic of their arising, disintegration, abandonment, and comprehension.137 In the same way, he spoke of the twelve sense domains, dependent arising, and the four kinds of sustenance. The Blessed One also spoke in many ways of the defining characteristic of the four noble truths, mentioning the comprehension of suffering, the abandoning of the cause of suffering, the actualization of the cessation of suffering, and the practice of the path. The Blessed One also spoke in many ways of the defining characteristic specific to the eighteen constituents, mentioning their varieties, manifoldness, abandonment, and comprehension. The Blessed One also spoke in many ways of the defining characteristic specific to the four applications of mindfulness, mentioning their adverse factors, antidotes, practice, their arising from being non-arisen, their remaining after they arose, and their maintaining, resuming, or increasing. Similarly, he also spoke in many ways of the defining characteristic specific to the four correct self-restraints, the four bases of supernatural powers, the five faculties, the five forces, and the seven branches of awakening. [F.16.b] The Blessed One also spoke in many ways of the defining characteristic specific to the eight branches of the path, mentioning their adverse factors, antidotes, and practices, their arising from being non-arisen and remaining after they arose, and their maintaining, resuming, or increasing.’


8.

Chapter 8

8.­1

Then, the bodhisattva Maitreya asked a question to the Blessed One, “Blessed One, when bodhisattvas practice mental stillness and insight in the Great Vehicle, what is their support and basis?”

The Blessed One answered, “Maitreya, their support and basis are the discourses teaching Dharma and the constant aspiration to attain the unsurpassable, complete and perfect awakening.

8.­2

“The Blessed One taught that four things are the referential objects of mental stillness and insight: the image with conceptualization; the image without conceptualization; the point where phenomena end; and the accomplishment of the goal.”


9.

Chapter 9

9.­1

Then the bodhisattva Avaloki­teśvara addressed the Blessed One, “Blessed One, the ten stages of the bodhisattva are called (1) Utmost Joy, (2) Stainless, (3) Illuminating, (4) Radiant, (5) Hard to Conquer, (6) Manifest, (7) Far Reaching, (8) Immovable, (9) Excellent Intelligence, and (10) Cloud of Dharma. When taken together with the eleventh, [called] Buddha Stage, in how many kinds of purification and subdivisions are they included?”


10.

Chapter 10

10.­1

Then the bodhisattva Mañjuśrī addressed the Blessed One, “Blessed One, when you mention ‘the truth body of the tathāgatas,’ what is the defining characteristic of this truth body of the tathāgatas?”

The Blessed One answered, “Mañjuśrī, the truth body of the tathāgatas is characterized when one has fully achieved a shift in one’s basis of existence, the emergence [from cyclic existence] through the practice of the stages and the perfections.308 Because of the two [following] reasons, you should know that this truth body is characterized by inconceivability: (1) it is beyond mental elaborations and is not produced by intentional action,309 (2) while beings are fixated on mental elaborations and produced by intentional action.”


ab.

Abbreviations

Bd Bardan (Zanskar) canonical collection
C Choné xylograph Kangyur
Cbeta Chinese Electronic Buddhist Association, (www.cbeta.org)
Cz Chizhi Kangyur
D Degé xylograph Kangyur
Dd Dodedrak Kangyur
Dk Dongkarla Kangyur
Do Dolpo canonical collection
F Phukdrak manuscript Kangyur
Go Gondhla (Lahaul) canonical collection
Gt Gangteng Kangyur
H Lhasa xylograph Kangyur
He Hemis I Kangyur
J ’jang sa tham/Lithang xylograph Kangyur
Kʙ Berlin manuscript Kangyur
Kǫ774 Peking 1737 xylograph Kangyur
L London (Shelkar) manuscript Kangyur
Lg Lang mdo Kangyur
Mvyut Mahāvyutpatti
N Narthang xylograph Kangyur
Ng Namgyal Kangyur
Np Neyphug Kangyur
O Tawang Kangyur
Pj Phajoding I Kangyur
Pz Phajoding II Kangyur
R Ragya Kangyur
S Stok manuscript Kangyur
Saṃdh. Saṃdhi­nirmocana­sūtra
Saṃdhdh Dunhuang manuscript: Stein Tib. n°194 (49 folios) and Stein Tib. n°683 (1 folio) (Hakamaya 1984–1987)
T Tokyo manuscript Kangyur
Taishō 676 解深密經, translated by Xuanzang (596–664 ᴄᴇ)
TrBh Sthiramati’s Triṃśikāvijñaptibhāṣyam
U Urga xylograph Kangyur
V Ulaanbaatar manuscript Kangyur
VD Degé; xylograph of the Viniścaya­saṃ­grahaṇī of the Yogācāra­bhūmi from the Tengyur
VG Golden; xylograph of the Viniścaya­saṃ­grahaṇī of the Yogācāra­bhūmi from the Tengyur
VP Peking; xylograph of the Viniścaya­saṃ­grahaṇī of the Yogācāra­bhūmi from the Tengyur
VinSg Viniścaya­saṃ­grahaṇī of the Yogācāra­bhūmi
X Basgo manuscript Kangyur
YBht P ’i Tibetan translation of Acarya Asanga’s Yogācāra­bhūmi from the Peking Tengyur (n°. 5540, sems-tsam, ’i 143aI-382a5 (vol. I l l : 121-217)
Z Shey Palace manuscript Kangyur

n.

Notes

n.­1
See glossary entry “ultimate.”
n.­2
See Brunnhölzl 2018, p. 1590, n. 89 on this point.
n.­3
The numbering of paragraphs of the Saṃdhi­nirmocana­sūtra follows Lamotte’s critical edition.
n.­4
See Radich 2007, p. 1257 on the relationship between āśraya­parivṛtti and dauṣṭhulyakāya. Saṃdh. is the only text in the entire Kangyur in which the term dauṣṭhulyakāya is found.
n.­5
In bold are textual resources I used to translate the text into English.
n.­6
See Powers 2015. Unfortunately, I haven’t been able to consult this reference work at the time of completing this translation.
n.­7
Here is a list of the sigla I used to identify the various witnesses of Saṃdh.:
(1) Witnesses of the sūtra found in the available Kangyurs and canonical collections (MsK = manuscript Kangyur, PK = xylograph): Kʙ: Berlin MsK, C: Choné PK, Cz: Chizhi, D: Degé PK, Dd: Dodedrak, Dk: Dongkarla, F: Phukdrag MsK, H: Lhasa PK, Gt: Gangteng, He: Hemis I, J: ’jang sa tham/Lithang PK, L: London (Shelkar) MsK, Lg: Lang mdo, N: Narthang PK, Ng: Namgyal, Np: Neyphug, O: Tawang, Pj: Phajoding I, Pz: Phajoding II, Kǫ: Peking 1737 PK, R: Ragya, S: Stok MsK, T: Tokyo MsK, U: Urga PK, V: Ulaanbaatar MsK, W: Wangli supplement, X: Basgo MsK, Z: Shey Palace MsK. Other canonical collections: Ba: Basgo fragments (Ladakh), Bd: Bardan (Zanskar), Go: Gondhla (Lahaul), Do: Dolpo. Source: https://www.istb.univie.ac.at/kanjur/rktsneu/sub/index.php (last accessed on July 20, 2020). I am following the typology of Kangyur groups suggested by rKTs (Vienna University). I would like to warmly thank Professor Helmut Tauscher and Bruno Lainé for making available to me the editions I used for this translation project. For a general discussion of some Tibetan sources, see Skilling 1994, p. 775.
(2) Xylographs of the Viniścaya­saṃ­grahaṇī of the Yogācāra­bhūmi from the Tengyur: VD Degé, VG Golden, VP Peking. My thanks go to Kojirō Katō for having shared with me the bibliographical detail of these witnesses. The Viniścaya­saṃ­grahaṇī is also available in Chinese under the following title: 瑜伽師地論卷第七十六攝決擇分.
n.­8
For the reference of possible additional folios, see Chayet 2005, p. 67 (n°615‍—1 folio, n°590‍—6 folios).
n.­34
rin po che sna bdun does not refer to jewels only, as found in Lamotte (1935) and Keenan (2000). I follow here Powers (1995), Cornu (2005), and Cleary (1999).
n.­35
The logical subject of ’jig rten gyi khams dpag tu med pa rgyas par ’gengs pa’i ’od zer chen po shin tu mnga’ ba is the palace (khang). Cornu (2005) and Keenan (2000) seem to read this phrase as a qualifier for the seven precious substances.
n.­36
The first paragraph of the nidāna is a presentation of the place where the Buddha is dwelling. As already mentioned in the introduction, a succession of compounds, mainly bahuvrīhis, enables the topicalization of the temple (khang). Lamotte’s translation reflects this literary device, contrary to Powers who does not topicalize the palace to the same degree on account of some ambiguities regarding the logical subject of a few clauses describing this palace. To illustrate this point, it seems unclear whether the adjectives “steadfast,” “enduring,” or “free” in Powers’ translation qualify the temple or the beings attending it. Cornu mainly follows Powers here but the grammatical necessity to indicate the gender and number of qualifiers in French limits the risk of confusion, which is obviously not the case in English. Regarding the usage of tenses, Lamotte is the only translator who uses both narrative past and present in this first paragraph. He thus switches from the past tense to the present tense in order to describe the characteristics of the temple, a decision I chose not to follow in the present translation.
n.­37
Lamotte, Cornu, and Powers do not translate the anaphoric pronoun de in ’jig rten las ’das pa de’i bla ma’i dge ba’i rtsa ba las byung ba. Powers explains in a footnote (see Power 1995, p. 313, n. 3) that this pronoun refers to gnosis according to Wonch’uk, although his translation does not reflect this interpretation. Since wisdom has not been mentioned earlier in the text and since the pronoun de is anaphoric, I read de as referring to the Buddha. Moreover, the concept of “root of virtue” is usually associated with persons and we have a reference to dbang sgyur ba in the next qualifying phrase.
n.­38
The clause dbang sgyur ba’i rnam par rig pa shin tu rnam par rig pa’i mtshan nyid is problematic. Lamotte translates it in the following way: “très pur, il se caractérise par une pensée maîtresse de soi.” Cornu and Powers follow the reading found in D, folio  2.a; S, folio 4.a; Kǫ, folio 1.a; L, folio 3.a; and H, folio 3.a ( dbang sgyur ba’i rnam par rig pa shin tu rnam par rig pa’i mtshan nyid) and render the two occurrences of rnam par rig pa by an apposition: “It was characterized by perfect knowledge, the knowledge of one who has mastery.” (Powers 1995, p. 5). However, in F, folio 4.b we find a variant reading which, I believe, makes more sense: dbang byed pa’i rnam par rig pa shin tu rnam par dag pa’i mtshan nyid. The Tibetan verbal prefix shin tu rnam par is used to render the upasarga su- in Sanskrit, like in suviśuddha. In Mvyut 351, blo shin tu rnam par dag pa thus translates the Sanskrit suviśuddhabuddhiḥ.
n.­39
nges par ’byung ba. In Skt. niḥsaraṇa or niryāṇa, which have the meaning of setting forth, issue, exit, departure, escape, a road out of town. The analogy here is not about emancipation or renunciation as Powers and Cornu translated it but rather with the metaphor of the journey. In that sense, what is meant here is the departure to reach the palace. Lamotte (1935), Keenan (2000), and Cleary (1999) follow Xuanzang’s translation: 大念慧行以為游路 (Cbeta, Taishō 676). Interestingly enough, F does not have nges par ’byung ba but just ’byung ba.
n.­40
rin po che’i pad ma’i rgyal po chen po yon tan gyi tshogs mtha’ yas pas brgyan pa’i bkod pa la rten pa na bzhugs te. This clause has been translated in various ways depending on how one understands the compound rin po che’i pad ma’i rgyal po chen po yon tan gyi tshogs mtha’ yas pas. Lamotte (1935), Powers (1995), and Cornu (2005) read it as a dvandva: “II est orné de qualités infinies, de joyaux, de lotus et de grands rois” (Lamotte 1935, p. 167); “this pattern was adorned with boundless masses of excellent qualities, and with great kingly jeweled lotuses” (Powers 1995, pp. 5–6); “paré d’infinies qualités et de grands lotus royaux incrustés de pierreries” (Cornu 2005, p. 26). However, it seems to me that it would be better to read this compound as a karmadhāraya. Folio 5.a offers a variant reading that could support this interpretation: yon ten gyi tshogs mtha’ yas pas/ brgyan pa’i rin po che chen po pad mo’i rgyal po’i bkod pa’i gnas na nyan thos kyi dge ’dun tshad med pa dang / thabs gcig tu bzhugs te. In addition to this problem, one should note that Lamotte’s translation of the compound rin po che’i pad ma’i rgyal po chen po as a dvandva is inaccurate here. Powers’ reading of this term is correct.
n.­53
brjod du med pa dang / gnyis su med pa’i mtshan nyid. I read this compound as a bahuvrīhi. The full clause [brjod du med pa dang / gnyis su med pa’i mtshan nyid] + [don dam pa] is a karmadhāraya meaning literally “the ultimate that is that whose defining characteristic is inexpressible and absolute.” Powers’ suggestion is also possible here (“the ultimate whose defining characteristic is inexpressible and non-dual”). Lamotte leaves out mtshan nyid. Cornu somewhat mixes qualifiers and qualified terms in his rendering of this clause.
n.­65
brtsams pa; ārabhya with the meaning of “referring to/having to do with,” a frequent occurrence in Saṃdh. See Edgerton 1953, p. 102.
n.­66
rtog ge thams cad las yang dag par ’das pa; sarva­tarka­samati­krānta. Regarding the translation of the term rtog ge (tarka), Powers 1995, p. 25 suggests “argumentation,” but the emphasis in the present context is not on logical reasoning. The term tarka denotes here any kind of assumption, presupposition, representation, or conjecture regarding the absolute that is the product of the intellect (manas).
n.­74
I am using the adjective “indistinct” here in the sense of the first definition given in the Oxford English Dictionary: “1. Not distinct or distinguished from each other, or from something else; not kept separate or apart in the mind or perception; not clearly defined or marked off.” Oxford English Dictionary Online, s.v. “indistinct,” accessed July 20, 2020, https://www-oed-com.ezproxy.leidenuniv.nl:2443/view/Entry/94602?redirectedFrom=indistinct#eid.
n.­75
mos pa; praṇidhāna. See mos pa spyod pa’i sa. See Mvyut 897: mos pa spyod pa’i sa; adhimukticaryābhūmiḥ.
n.­76
Schmithausen reads don dam pa’i mtshan nyid (paramārthalakṣaṇa) as “the defining characteristic that is the ultimate” in 3.­5 (see Schmithausen 2014, p. 558, §512.3). However, Saṃdh. chapter 3 is about conditioned phenomena in relation to the ultimate when their respective defining characteristics are examined. The question here is not to determine whether the ultimate is the defining characteristic of conditioned phenomena. Rather, it is to determine whether the conditioned and the ultimate are different by examining their defining characteristics. Therefore, I read don dam pa’i mtshan nyid as “the defining characteristic of the ultimate,” namely, as a genitive tatpuruṣa and not as a karmadhāraya.
n.­77
To render sha stag.
n.­90
Lit. “in the world of beings.”
n.­91
F reads here shes pa in agreement with D. See F, folio 14.bff.
n.­92
dmigs pa; ālambana. I think it is important here to read dmigs pa as meaning “object” because in folio 11.a the Buddha contrasts these various objects (aggregates, sense sources, constituents, truths, etc.) with the “object conducive to purification” (rnam par dag pa’i dmigs pa, *viśuddhyālambana; see Schmithausen 2014, p. 362, §306.5 and n. 1644). Translating dmigs pa here as “observing” would weaken the central opposition between (a) the objects taken as a reference point for their practice by those who have not realized the defining characteristic of the ultimate and (b) the object conducive to purification, which is present within all phenomena. The purpose of this chapter is to introduce this fundamental point.
n.­93
This paragraph deals with the thirty-seven branches of awakening (byang chub kyi yan lag; bodhyaṅgāni).
n.­94
ro gcig pa; ekarasa. I read the compound thams cad du ro gcig pa’i mtshan nyid; *sarvatraikarasalakṣaṇa (?) as a bahuvrīhi; see D, folio 12.a: rab ’byor de bzhin du don dam pa yang mtshan nyid tha dad pa’i chos rnams la thams cad du ro gcig pa’i mtshan nyid yin par blta bar bya’o. I understand thams cad du ro gcig pa’i mtshan nyid to refer here to the defining characteristic of the ultimate since this definition presents dharma as having various lakṣaṇa. As a consequence, I read this sentence as stating that the ultimate is that whose defining characteristic is always of a single nature in all phenomena that have diverse defining characteristics. See also 4.­8, which supports this interpretation.
n.­95
rnam par dag pa’i dmigs pa; *viśuddhyālambana. Lamotte reads here rnam par dag pa’i dmigs pa with the meaning of viśuddhālambana (“objet pur”), but Schmithausen gives *viśuddhyālambana as the Sanskrit equivalent for the Tibetan (see Schmithausen 2014, p. 362, §306.5 and n. 1644). It is worth noting that this term is also found in chapter 7, where it is again equated with the ultimate (don dam pa). In this context, it is said that paratantra is not an object conducive to purification whereas the actual (pariniṣpanna) is. In this sense, one should make the distinction here between vastu and ālambana. The ultimate is conceived here as the referential object, or support object, of a purification that leads to awakening. The usage of ālambana in reference to the ultimate clearly refers to practice in the present chapter.
n.­96
Compare D, folio 11.a: rab ’byor rnam grangs des na khyod kyis ’di ltar thams cad du ro gcig pa’i mtshan nyid gang yin pa de ni don dam pa yin par rig par bya’o with D, folio 12.a: rab ’byor de bzhin du don dam pa yang mtshan nyid tha dad pa’i chos rnams la thams cad du ro gcig pa’i mtshan nyid yin par blta bar bya’o (passim).
n.­97
de bzhin nyid; tathatā. I translate tathatā with “true reality” (in the sense of the true state or nature of things) instead of the more usual “suchness” or “thusness.” However, when de bzhin nyid is qualified by an adjective such as don dam pa, I simply translate it with “reality” to improve readability. See Schmithausen 2014, p. 356, §303.1 (passim), in which tathatā is translated with “True Reality” or “Suchness.”
n.­98
D reads gnyis med pa’i shes pa, while F, folio 16.b reads gnyis su med pa’i ye shes.
n.­99
kho na; eva. For a comparison between Buescher’s and Schmithausen’s translations of this sentence, see Schmithausen 2014, p. 380, §324.
n.­100
D: de bzhin gshegs pa rnams byung yang rung ma byung yang rung ste/ rtag pa rtag pa’i dus dang / ther zug ther zug gi dus su chos gnas par bya ba’i phyir chos rnams kyi chos nyid dbyings de ni rnam par gnas pa kho na yin pa. Lamotte translates chos gnas par bya ba’i phyir with “pour le maintien des choses,” but phyir does not have a dative function here. Powers’ translation reads, “because phenomena abide in permanent, permanent time and in everlasting, everlasting time, the domain of reality of phenomena alone abides.” This does not make sense either. Conditioned phenomena are impermanent as explained at length in the first four chapters. The argument simply runs as follows: since it is present in all things, this alone is permanent. As for the expression chos nyid dbyings, D, folio 11.b reads chos rnams kyi chos nyid dbyings while F, folio 17.a has chos rnams kyi chos nyid/ chos gnas pa’i dbyings, referring respectively to dharmatā and dharmadhātu (compare with Mvyut 1719: chos gnas pa nyid; dharmasthititā). I am reluctant to translate dbyings (dhātu) as “realm/domain” here because the meaning of dhātu as “constituent” makes so much sense, particularly when reading F, in which dbyings is glossed as chos gnas pa, “that which abides within phenomena,” “that which is the support/source of phenomena,” or “the condition of phenomena.” Xuanzang’s translation confirms the suggested translation: 唯有常常時恒恒時如來出世若不出世諸法法性安立法界安住 (Cbeta, Taishō 676).
n.­101
ji tsam gyis; kiyant. The complete sentence reads, “In what sense are they skilled in the secrets of mind, thought, and cognition?”
n.­137
This enumeration follows the structure found in 4.­2.
n.­308
See translation of VinSg 16 in Sakuma 1990, p. 202: “Der Dharmakāya der Tathāgatas ist dadurch charakterisiert, daß die [ihn konstituierende] ‘Umgestaltung der Grundlage’ daraus hervorgegangen ist, daß man die [Bodhisattva-]Stufen und Vollkommenheiten durch intensive Übung gemeistert hat.”
n.­309
mngon par ’du bya ba med pa; anabhisaṃskāraṇa.

b.

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Other Canonical Sources for Samdh.

Bd3.7 vol. 3 (ta) pha, folios 1.b–84.a

C747 vol. 29 (mdo sde, ca), folios 1.b–71.a

Dd031-001 (mdo ca), folios 1.b–69.b

Dk034-001 (mdo na), folios 1.b–87.b

Do (mdo sde, da), folios 196.a–246.b

F156 vol. 68 (mdo sde, tsha), folios 1.b–72.a

Go19,01 vol. 19 (ka), folios 1.b–36.a

Gt028-001 (mdo na), folios 1.b–72.b

H109 vol. 51 (mdo sde, ca), folios 1.b–87.b

He64.6 (mdo, wa), folios 62.b–125.b

J51 vol. 44 (mdo sde, ca), folios 1.b–59.b

Kǫ774 vol. 29 (mdo sna tshogs, ngu), folios 1.b–60.b

L82 vol. 42 (mdo sde, na), folios 1.b–80.b

N94 vol. 51 (mdo sde, ca) folios 1.a–81.a.

Np012-001 (mdo na), folios 1.b–87.a

Pj043-001 (mdo ca), folios 1.b–62.b

Pz045-001 (mdo ca), folios 1.b–61.a

R106 vol. 49 (mdo sde, ca), folios 1.b–55.b

S106 vol. 63 (mdo sde, na), folios 1.b–80.b

U106 vol. 49 (mdo sde, ca), folios 1.b–55.b

X (mdo sde, wa), folios 66.a–132.a

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Muller, Charles A. “Woncheuk 圓測 on Bimba 本質 and Pratibimba 影像 in his Commentary on the Saṃdhi­nirmocana-sūtra.” Journal of Indian and Buddhist Studies 59, no. 3 (2011): 1272–80.

Nagao, Gadjin. Madhyāntavibhāga‐bhāṣya: a Buddhist Philosophical Treatise Edited for the First Time from a Sanskrit Manuscript. Tokyo: Suzuki Research Foundation. 1964.

Nance, Richard F. Speaking for Buddhas: Scriptural Commentary in Indian Buddhism. New York: Columbia University Press, 2012.

Obermiller, Eugéne. Analysis of the Abhisamayālaṃkāra. London: Luzac, 1933.

Powers, John (1991a). “The Term ‘Saṃdhi­nirmocana’ in the Title of the Saṃdhi­nirmocana-sūtra.” Studies in Central and East Asian Religions 4 (1991): 52–62.

‍—‍—‍—(1991b). “The Concept of the Ultimate (don dam pa, paramārtha) in the Sandhinirmocanasūtra.” Indian Journal of Buddhist Studies 3, no. 1 (1991): 1–24.

‍—‍—‍—(1991c). “The Concept of the Ultimate (don dam pa, paramārtha) in the Sandhinirmocana-Sūtra: Analysis, translation, and notes.” PhD diss., University of Virginia, 1991.

‍—‍—‍—(1992a). “Lost in China, Found in Tibet: How Wonch’uk Became the Author of the Great Chinese Commentary.” In Journal of the International Association of Buddhist Studies 15, no. 1 (1992): 95–103.

‍—‍—‍—(1992b). Two Commentaries on the Samdhinirmocana-Sutra by Asanga and Jnanagarbha. Studies in Asian Thought and Religion 13. Lewiston: Edwin Mellen Press, 1992.

‍—‍—‍—(1993a). “The Tibetan Translations of the Saṃdhi­nirmocana­sūtra and Bka’ ’gyur Research.” Central Asiatic Journal 37, no. 3/4 (1993): 198–224.

‍—‍—‍—(1993b). Hermeneutics and Tradition in the Sandhinirmocana-sūtra. Leiden: Brill, 1993.

‍—‍—‍—(1995). Wisdom of Buddha: The Saṁdhinirmocana Sūtra. Tibetan Translation Series 16. Berkeley: Dharma Publishing, 1995.

‍—‍—‍—(1998). Jñānagarbha’s Commentary on Just the Maitreya Chapter from the Saṃdhi­nirmocana-Sūtra: Study, Translation and Tibetan Text. New Delhi: Indian Council of Philosophical Research, 1998.

‍—‍—‍—(2015). “Saṃdhi­nirmocana­sūtra.”In Brill’s Encyclopedia of Buddhism, edited by Jonathan Silk et al., vol. 1, Literature and Languages, 240–48. Leiden: Brill, 2015.

Punnaji, Hingulwala. “A Study of the Practice of Recollections (Anussati) in Buddhist Meditation.” PhD diss., Huafan University.

Radich, Michael. “The Somatics of Liberation: Ideas about Embodiment in Buddhism from Its Origins to the Fifth Century C.E.” PhD Diss., Harvard University: 2007.

Rahula, Walpola. Abhidharmasamuccaya: The Compendium of Higher Teaching (philosophy) by Asanga. Fremont: Asian Humanities Press, 2001.

Sakuma, Hidenori S. Die āśraya­parivṛtti-Theorie in der Yogācāra­bhūmi. 2 vols. Stuttgart: Steiner, 1990.

Schmithausen, Lambert (1984). “On the Vijñaptimātra Passage in Saṁdhinirmocanasūtra VIII.7.” Acta Indologica 6 (1984): 433–55.

‍—‍—‍—(1987). Ālayavijñāna: On the Origin and the Early Development of a Central Concept of Yogācāra Philosophy. Tokyo: International Institute for Buddhist Studies, 1987.

‍—‍—‍—(2005). On the Problem of the External World in the “Ch’eng wei shih lun.” Studia Philologica Buddhica. Tokyo: The International Institute for Buddhist Studies, 2005.

‍—‍—‍—(2014). The Genesis of Yogācāra-Vijñānavāda: Responses and Reflections. Kasuga Lectures Series 1. Tokyo: The International Institute for Buddhist Studies, 2014.

Skilling, Peter (1994). “Kanjur Titles and Colophons.” In Tibetan Studies: Proceedings of the 6th Seminar of the International Association for Tibetan Studies, Fagernes 1992, edited by Per Kvaerne, 2:768–80. Oslo: The Institute for Comparative Research in Human Culture, 1994.

‍—‍—‍— (2013). “Nets of Intertextuality: Embedded Scriptural Citations in the Yogācāra­bhūmi.” In The Foundation for Yoga Practitioners: The Buddhist “Yogācāra­bhūmi” Treatise and Its Adaptation in India, East Asia, and Tibet, edited by Ulrich Timme Kragh, 772–90. Cambridge, MA: Harvard University Press, 2013.

Steinkellner, Ernst. “Who is Byaṅ chub rdzu ’phrul? Tibetan and non-Tibetan Commentaries on the Saṃdhi­nirmocana­sūtra – A Survey of the Literature.” Berliner Indologische Studien 4/5 (1989): 229–52.

Takahashi, Kōichi. “A Premise of the trilakṣaṇa theory in the Sandhinirmocanasūtra.” In Journal of Indian and Buddhist Studies (=Indobukkyogaku Kenkyu) 54, no. 3 (2006): 85–92.

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Tillemans, Tom J. F. “On a recent translation of the Saṃdhi­nirmocana­sūtra.” In Journal of the International Association of Buddhist Studies 20, no. 1 (1997): 153–64.

Tucci, Giuseppe. Minor Buddhist Texts Part III: Third Bhāvanākrama. Serie Orientale Roma 43. Roma: Istituto italiano per il Medio ed Estremo Oriente, 1971.

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Ware, James. Review of Saṃdhi­nirmocana­sūtra, l’explication des mystères, by Étienne Lamotte. Journal of the American Oriental Society 57, no. 1 (1937): 122–24.

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Yoshimizu, Chizuko (1996). “On the Four Kinds of yukti in the Tenth Chapter of the Saṃdhi­nirmocana­sūtra.” Journal of Naritasan Institute for Buddhist Studies 19 (1996): 123–68.

‍—‍—‍—(2010). “The Logic of the Sandhi­nirmocana­sūtra: Establishing Right Reasoning Based on Similarity (sārūpya) and Dissimilarity (vairūpya).” In Logic in Earliest Classical India, edited by Brendan S. Gillon, 139–66. Delhi: Motilal Banarsidass, 2010.


g.

Glossary

g.­1

Abiding in phenomena

  • chos gnas pa nyid
  • ཆོས་གནས་པ་ཉིད།
  • dharmasthititā

1 passage contains this term:

  • 4.­10

Links to further resources:

  • 7 related glossary entries
g.­2

Absorption

  • snyoms par ’jug pa
  • སྙོམས་པར་འཇུག་པ།
  • samāpatti

Definition from the 84000 Glossary of Terms:

One of the synonyms for the meditative state. The Tibetan translators interpreted it as sama-āpatti, which brings in the idea of “equal” or “level”; however, it can also be parsed as sam-āpatti, in which case it would have the sense of “concentration” or “absorption,” much like samādhi, but with the added sense of “attainment.”

5 passages contain this term:

  • 8.­34
  • 8.­35
  • 9.­3
  • 9.­5
  • g.­359

Links to further resources:

  • 27 related glossary entries
g.­3

Absorption in the state of cessation

  • ’gog pa la snyoms par zhugs pa
  • འགོག་པ་ལ་སྙོམས་པར་ཞུགས་པ།
  • nirodhasamāpatti

See Mvyut 1500 and 1988.

1 passage contains this term:

  • 10.­9

Links to further resources:

  • 3 related glossary entries
g.­6

Accomplishment of the goal

  • dgos pa yongs su grub pa
  • དགོས་པ་ཡོངས་སུ་གྲུབ་པ།
  • kṛtyānuṣṭhāna

8 passages contain this term:

  • i.­16
  • 8.­2
  • 8.­15
  • 8.­35
  • 8.­36
  • n.­230
  • n.­231
  • n.­239
g.­10

Actual

  • yongs su grub pa
  • ཡོངས་སུ་གྲུབ་པ།
  • pariniṣpanna

See n.­125.

11 passages contain this term:

  • i.­6
  • i.­12
  • 6.­6
  • 9.­18
  • 10.­7
  • n.­54
  • n.­64
  • n.­95
  • n.­125
  • n.­181
  • n.­191

Links to further resources:

  • 5 related glossary entries
g.­13

Actualization

  • mngon du bya ba
  • མངོན་དུ་བྱ་བ།
  • sākṣātkāra

6 passages contain this term:

  • 2.­1
  • 4.­3
  • 4.­4
  • 7.­1
  • 10.­5
  • g.­181
g.­15

Affliction

  • kun nas nyon mongs pa
  • ཀུན་ནས་ཉོན་མོངས་པ།
  • saṃkleśa

Definition from the 84000 Glossary of Terms:

A term meaning defilement, impurity, and pollution, broadly referring to cognitive and emotional factors that disturb and obscure the mind. As the self-perpetuating process of affliction in the minds of beings, it is a synonym for saṃsāra. It is often paired with its opposite, vyavadāna, meaning “purification.”

30 passages contain this term:

  • i.­8
  • i.­10
  • i.­12
  • i.­17
  • i.­23
  • p.­1
  • 3.­4
  • 3.­5
  • 3.­6
  • 6.­11
  • 6.­12
  • 7.­9
  • 7.­10
  • 7.­12
  • 7.­13
  • 8.­19
  • 8.­20
  • 8.­22
  • 8.­30
  • 8.­31
  • 8.­35
  • 8.­36
  • 9.­4
  • 9.­7
  • 9.­20
  • 9.­22
  • 10.­5
  • 10.­7
  • 10.­8
  • n.­279

Links to further resources:

  • 15 related glossary entries
g.­16

Aggregate

  • phung pho
  • ཕུང་ཕོ།
  • skandha

The five skandhas (pañcaskandha) are: forms (rūpa), sensation (vedanā), conception (saṃjñā), formations (saṃskāra), consciousness (vijñāna).

16 passages contain this term:

  • i.­11
  • i.­14
  • i.­19
  • 2.­3
  • 4.­2
  • 4.­8
  • 4.­9
  • 4.­10
  • 7.­1
  • 7.­13
  • 7.­25
  • 8.­20
  • 8.­21
  • 8.­38
  • 9.­32
  • n.­92

Links to further resources:

  • 57 related glossary entries
g.­24

Appearancelessness

  • mtshan ma med pa
  • མཚན་མ་མེད་པ།
  • animitta

One of the three gates of liberation along with emptiness and wishlessness.

5 passages contain this term:

  • i.­2
  • p.­1
  • 9.­18
  • g.­188
  • g.­409

Links to further resources:

  • 36 related glossary entries
g.­25

Applications of mindfulness

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

The four foundations of mindfulness refers to the application of mindfulness to: the body, sensations, the mind, phenomena.

8 passages contain this term:

  • 4.­5
  • 4.­8
  • 4.­9
  • 4.­10
  • 7.­1
  • 7.­26
  • 8.­21
  • 10.­7

Links to further resources:

  • 26 related glossary entries
g.­28

Aspiration

  • smon lam
  • སྨོན་ལམ།
  • praṇidhāna

5 passages contain this term:

  • 8.­1
  • 9.­8
  • 9.­10
  • 9.­13
  • 9.­33

Links to further resources:

  • 7 related glossary entries
g.­30

Assumption

  • mngon par zhen pa
  • མངོན་པར་ཞེན་པ།
  • abhiniviśanti

2 passages contain this term:

  • 9.­13
  • n.­66

Links to further resources:

  • 10 related glossary entries
g.­34

Avaloki­teśvara

  • spyan ras gzigs
  • ’phags pa spyan ras gzigs dbang phyug
  • སྤྱན་རས་གཟིགས།
  • འཕགས་པ་སྤྱན་རས་གཟིགས་དབང་ཕྱུག
  • Avaloki­teśvara
  • Āryāva­loki­teśvara

The bodhisattva who embodies compassion, also mentioned in this text as Āryāva­loki­teśvara, the noble Avaloki­teśvara.

34 passages contain this term:

  • i.­2
  • i.­4
  • p.­4
  • 9.­1
  • 9.­2
  • 9.­3
  • 9.­5
  • 9.­6
  • 9.­7
  • 9.­8
  • 9.­9
  • 9.­10
  • 9.­11
  • 9.­12
  • 9.­13
  • 9.­14
  • 9.­15
  • 9.­16
  • 9.­17
  • 9.­18
  • 9.­19
  • 9.­20
  • 9.­21
  • 9.­22
  • 9.­23
  • 9.­24
  • 9.­25
  • 9.­26
  • 9.­27
  • 9.­28
  • 9.­29
  • 9.­30
  • 9.­31
  • 9.­33

Links to further resources:

  • 58 related glossary entries
g.­35

Awakening

  • byang chub
  • བྱང་ཆུབ།
  • bodhi

44 passages contain this term:

  • s.­1
  • i.­1
  • i.­5
  • i.­6
  • i.­21
  • i.­56
  • 1.­2
  • 1.­3
  • 2.­2
  • 3.­3
  • 3.­6
  • 4.­7
  • 6.­6
  • 7.­15
  • 7.­16
  • 7.­19
  • 7.­33
  • 8.­1
  • 8.­10
  • 8.­13
  • 8.­17
  • 8.­20
  • 8.­21
  • 8.­36
  • 8.­40
  • 8.­41
  • 9.­5
  • 9.­18
  • 9.­19
  • 9.­23
  • 9.­24
  • 9.­31
  • 10.­4
  • 10.­5
  • 10.­9
  • 10.­10
  • n.­80
  • n.­82
  • n.­95
  • n.­126
  • n.­191
  • n.­231
  • g.­178
  • g.­224

Links to further resources:

  • 9 related glossary entries
g.­39

Bahuvrīhi

  • —
  • —
  • bahuvrīhi

Type of Sanskrit compound.

14 passages contain this term:

  • i.­42
  • i.­45
  • i.­50
  • n.­36
  • n.­53
  • n.­73
  • n.­86
  • n.­94
  • n.­135
  • n.­165
  • n.­311
  • n.­327
  • n.­361
  • n.­370
g.­40

Bases of supernatural powers

  • rdzu ’phrul gyi rkang pa
  • རྫུ་འཕྲུལ་གྱི་རྐང་པ།
  • ṛddhipādaḥ

The four bases of supernatural powers (ṛddhipāda, rdzu ’phrul gyi rkang pa bzhi) are: (1) concentration through will (chanda, ’dun pa), (2) concentration through vigor (vīrya, brtson ’grus), (3) concentration through the mind (citta, bsam pa), and (4) concentration through investigation (mīmāṃsā, dpyod pa ). See Rahula 2001, p. 163.

6 passages contain this term:

  • 4.­5
  • 4.­8
  • 4.­9
  • 4.­10
  • 7.­1
  • 7.­26

Links to further resources:

  • 31 related glossary entries
g.­45

Blessed one

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

An epithet for a buddha.

114 passages contain this term:

  • p.­1
  • p.­2
  • p.­3
  • p.­4
  • 2.­1
  • 2.­2
  • 2.­4
  • 3.­1
  • 3.­2
  • 3.­7
  • 4.­1
  • 4.­6
  • 4.­7
  • 4.­12
  • 5.­1
  • 5.­7
  • 6.­1
  • 6.­2
  • 6.­12
  • 7.­1
  • 7.­2
  • 7.­18
  • 7.­19
  • 7.­24
  • 7.­25
  • 7.­26
  • 7.­27
  • 7.­28
  • 7.­29
  • 7.­30
  • 7.­31
  • 7.­32
  • 7.­33
  • 8.­1
  • 8.­2
  • 8.­3
  • 8.­5
  • 8.­6
  • 8.­7
  • 8.­8
  • 8.­9
  • 8.­10
  • 8.­12
  • 8.­13
  • 8.­14
  • 8.­15
  • 8.­16
  • 8.­17
  • 8.­18
  • 8.­19
  • 8.­24
  • 8.­25
  • 8.­26
  • 8.­27
  • 8.­28
  • 8.­29
  • 8.­30
  • 8.­31
  • 8.­32
  • 8.­33
  • 8.­34
  • 8.­35
  • 8.­36
  • 8.­38
  • 8.­39
  • 8.­40
  • 8.­41
  • 9.­1
  • 9.­2
  • 9.­4
  • 9.­5
  • 9.­6
  • 9.­7
  • 9.­8
  • 9.­9
  • 9.­10
  • 9.­11
  • 9.­12
  • 9.­13
  • 9.­14
  • 9.­15
  • 9.­16
  • 9.­17
  • 9.­18
  • 9.­19
  • 9.­20
  • 9.­21
  • 9.­22
  • 9.­23
  • 9.­24
  • 9.­25
  • 9.­26
  • 9.­27
  • 9.­28
  • 9.­29
  • 9.­30
  • 9.­31
  • 9.­32
  • 9.­33
  • 10.­1
  • 10.­2
  • 10.­3
  • 10.­4
  • 10.­5
  • 10.­6
  • 10.­7
  • 10.­8
  • 10.­9
  • 10.­10
  • 10.­11
  • 10.­12
  • n.­167
  • n.­173
  • n.­200

Links to further resources:

  • 116 related glossary entries
g.­47

Branches of awakening

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

The seven branches of awakening are: (1) correct mindfulness, (2) correct discrimination of dharmas, (3) correct vigor, (4) correct joy, (5) correct flexibility, (6) correct concentration, and (7) correct equanimity.

7 passages contain this term:

  • 4.­5
  • 4.­8
  • 4.­9
  • 4.­10
  • 7.­1
  • 7.­26
  • n.­93

Links to further resources:

  • 40 related glossary entries
g.­51

Buddha Stage

  • sangs rgyas kyi sa
  • སངས་རྒྱས་ཀྱི་ས།
  • buddhabhūmi

The name of a bodhisattva stage.

7 passages contain this term:

  • 9.­1
  • 9.­3
  • 9.­4
  • 9.­5
  • 9.­6
  • 9.­20
  • 9.­29

Links to further resources:

  • 3 related glossary entries
g.­55

Changing opinions

  • blo gros tha dad pa
  • བློ་གྲོས་ཐ་དད་པ།
  • matibheda

1 passage contains this term:

  • 2.­1
g.­56

Characterized by

  • rab tu phye ba
  • རབ་ཏུ་ཕྱེ་བ།
  • prabhāvita

See Schmithausen 2014, p. 557, §512.1. Also translated here as “consisting in” and “constituted.”

30 passages contain this term:

  • i.­8
  • i.­10
  • i.­22
  • i.­42
  • i.­45
  • p.­1
  • 2.­2
  • 3.­1
  • 3.­5
  • 3.­6
  • 4.­6
  • 4.­7
  • 4.­8
  • 4.­9
  • 4.­10
  • 4.­11
  • 6.­11
  • 6.­12
  • 7.­6
  • 7.­9
  • 10.­1
  • 10.­7
  • 10.­9
  • 10.­10
  • n.­165
  • n.­180
  • n.­181
  • n.­370
  • g.­83
  • g.­87

Links to further resources:

  • 4 related glossary entries
g.­59

Cloud of Dharma

  • chos kyi sprin
  • ཆོས་ཀྱི་སྤྲིན།
  • dharmameghā

The name of a bodhisattva stage.

2 passages contain this term:

  • 9.­1
  • 9.­4

Links to further resources:

  • 8 related glossary entries
g.­60

Cognition

  • rnam par shes pa
  • རྣམ་པར་ཤེས་པ།
  • vijñāna

26 passages contain this term:

  • i.­4
  • i.­9
  • i.­10
  • i.­12
  • i.­16
  • i.­18
  • i.­22
  • i.­44
  • i.­55
  • i.­58
  • 5.­1
  • 5.­3
  • 5.­4
  • 5.­5
  • 5.­6
  • 8.­7
  • 8.­11
  • 8.­20
  • 8.­37
  • 10.­9
  • n.­101
  • n.­108
  • n.­181
  • g.­16
  • g.­161
  • g.­258

Links to further resources:

  • 21 related glossary entries
g.­66

Comprehension

  • yongs su shes pa
  • ཡོངས་སུ་ཤེས་པ།
  • parijñā

11 passages contain this term:

  • i.­44
  • 4.­3
  • 7.­1
  • 7.­25
  • 7.­26
  • 8.­21
  • 8.­23
  • 8.­24
  • 10.­5
  • n.­187
  • g.­181

Links to further resources:

  • 2 related glossary entries
g.­70

Conception

  • rtog pa
  • རྟོག་པ།
  • kalpanā

2 passages contain this term:

  • p.­4
  • 4.­11

Links to further resources:

  • 10 related glossary entries
g.­71

Conceptualization

  • rnam rtog
  • rnam par rtog pa
  • རྣམ་རྟོག
  • རྣམ་པར་རྟོག་པ།
  • vikalpa

13 passages contain this term:

  • i.­12
  • i.­16
  • p.­4
  • 1.­5
  • 5.­2
  • 7.­25
  • 7.­26
  • 7.­27
  • 8.­2
  • 8.­34
  • 8.­36
  • 8.­37
  • n.­84

Links to further resources:

  • 14 related glossary entries
g.­74

Conditioned

  • ’du byas
  • འདུ་བྱས།
  • saṃskṛta

25 passages contain this term:

  • i.­6
  • i.­7
  • i.­8
  • i.­9
  • i.­10
  • i.­12
  • i.­17
  • 1.­1
  • 1.­2
  • 1.­3
  • 1.­4
  • 1.­5
  • 3.­5
  • 4.­10
  • 8.­36
  • 9.­3
  • 9.­17
  • 10.­5
  • 10.­7
  • n.­64
  • n.­76
  • n.­88
  • n.­125
  • n.­290
  • g.­161

Links to further resources:

  • 7 related glossary entries
g.­75

Conditioned phenomena

  • ’du byed
  • འདུ་བྱེད།
  • saṃskāra

Also translated here as “conditioning mental factors.”

33 passages contain this term:

  • i.­4
  • i.­8
  • i.­10
  • i.­11
  • i.­13
  • i.­15
  • i.­17
  • i.­20
  • 3.­1
  • 3.­2
  • 3.­3
  • 3.­4
  • 3.­5
  • 3.­6
  • 3.­7
  • 6.­12
  • 7.­11
  • 7.­12
  • 7.­13
  • 8.­12
  • 8.­15
  • 8.­20
  • 8.­29
  • 10.­7
  • n.­76
  • n.­80
  • n.­82
  • n.­100
  • n.­217
  • n.­337
  • n.­339
  • g.­76
  • g.­182

Links to further resources:

  • 40 related glossary entries
g.­78

Conducive

  • grogs
  • གྲོགས།
  • sahāya

7 passages contain this term:

  • s.­1
  • i.­1
  • 8.­15
  • 8.­19
  • 8.­20
  • 9.­28
  • 10.­7
g.­85

Constant

  • rnam par gnas pa
  • རྣམ་པར་གནས་པ།
  • vyavasthita

2 passages contain this term:

  • 4.­10
  • 8.­1
g.­86

Constituent

  • khams
  • ཁམས།
  • dhātu

The eighteen constituents are: eye, visual object, visual consciousness; ear, sound, auditive consciousness; nose, smell, olfactory consciousness; tongue, taste, gustative consciousness; body, touch, tactile consciousness; mind, mental objects, mental consciousness. When it refers to six elements, they are: earth, water, fire, air, space, and consciousness.

9 passages contain this term:

  • 4.­4
  • 4.­8
  • 4.­9
  • 4.­10
  • 7.­1
  • 7.­25
  • n.­92
  • n.­100
  • n.­286

Links to further resources:

  • 56 related glossary entries
g.­89

Convention

  • rjes su tha snyad
  • རྗེས་སུ་ཐ་སྙད།
  • anuvyavahāra

17 passages contain this term:

  • i.­6
  • i.­7
  • i.­8
  • i.­12
  • 1.­2
  • 1.­3
  • 2.­2
  • 2.­3
  • 2.­4
  • 3.­6
  • 4.­7
  • 6.­9
  • 10.­7
  • n.­124
  • n.­148
  • n.­162
  • n.­343
g.­92

Correct self-restraints

  • yang dag par spong ba
  • ཡང་དག་པར་སྤོང་བ།
  • samyakprahāṇa

See “four correct self-restraints.”

5 passages contain this term:

  • 4.­8
  • 4.­9
  • 4.­10
  • 7.­26
  • 8.­21

Links to further resources:

  • 22 related glossary entries
g.­99

Defining characteristic

  • mtshan nyid
  • མཚན་ཉིད།
  • svabhāvalakṣaṇa

70 passages contain this term:

  • i.­4
  • i.­8
  • i.­10
  • i.­11
  • i.­13
  • i.­14
  • i.­15
  • i.­17
  • i.­20
  • i.­21
  • i.­55
  • 1.­1
  • 2.­1
  • 2.­3
  • 3.­1
  • 3.­2
  • 3.­3
  • 3.­4
  • 3.­5
  • 3.­6
  • 3.­7
  • 4.­3
  • 4.­6
  • 4.­8
  • 4.­10
  • 4.­11
  • 4.­12
  • 6.­1
  • 6.­2
  • 6.­3
  • 6.­6
  • 6.­9
  • 6.­11
  • 6.­12
  • 7.­1
  • 7.­4
  • 7.­5
  • 7.­7
  • 7.­8
  • 7.­10
  • 7.­12
  • 7.­13
  • 7.­20
  • 7.­22
  • 7.­24
  • 8.­20
  • 8.­21
  • 8.­23
  • 8.­29
  • 8.­31
  • 9.­31
  • 10.­1
  • 10.­7
  • 10.­9
  • 10.­10
  • n.­76
  • n.­80
  • n.­82
  • n.­88
  • n.­92
  • n.­94
  • n.­124
  • n.­125
  • n.­133
  • n.­134
  • n.­151
  • n.­162
  • n.­163
  • n.­343
  • n.­370

Links to further resources:

  • 8 related glossary entries
g.­100

Defining characteristic

  • mtshan nyid
  • མཚན་ཉིད།
  • lakṣaṇa

8 passages contain this term:

  • i.­4
  • i.­10
  • i.­42
  • i.­55
  • n.­94
  • n.­185
  • n.­327
  • n.­370

Links to further resources:

  • 8 related glossary entries
g.­110

Dharmodgata

  • chos ’phags
  • ཆོས་འཕགས།
  • Dharmodgata

A bodhisattva mahāsattva.

8 passages contain this term:

  • i.­2
  • i.­4
  • i.­50
  • p.­4
  • 2.­1
  • 2.­2
  • 2.­3
  • 2.­4

Links to further resources:

  • 2 related glossary entries
g.­118

Discourses teaching Dharma

  • chos gdags pa rnam par gzhag pa
  • ཆོས་གདགས་པ་རྣམ་པར་གཞག་པ།
  • dharmaprajñaptivyavasthā(pa)na

2 passages contain this term:

  • 8.­1
  • 8.­3
g.­121

Distinct

  • tha dad pa
  • ཐ་དད་པ།
  • bheda

24 passages contain this term:

  • i.­4
  • i.­8
  • i.­20
  • 3.­1
  • 3.­2
  • 3.­3
  • 3.­4
  • 3.­5
  • 3.­6
  • 3.­7
  • 4.­10
  • 4.­11
  • 4.­12
  • 8.­6
  • 8.­7
  • 8.­8
  • 8.­36
  • 9.­32
  • 9.­33
  • 10.­9
  • n.­82
  • n.­147
  • n.­181
  • n.­230

Links to further resources:

  • 1 related glossary entry
g.­130

Dvandva

  • —
  • —
  • dvandva

Type of Sanskrit compound.

4 passages contain this term:

  • i.­42
  • n.­40
  • n.­161
  • n.­230
g.­137

Emptiness

  • stong pa nyid
  • སྟོང་པ་ཉིད།
  • śūnyatā

Definition from the 84000 Glossary of Terms:

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

16 passages contain this term:

  • i.­2
  • i.­8
  • i.­17
  • p.­1
  • 7.­19
  • 7.­30
  • 8.­29
  • 8.­30
  • 8.­31
  • 9.­18
  • n.­172
  • n.­186
  • g.­24
  • g.­188
  • g.­194
  • g.­409

Links to further resources:

  • 34 related glossary entries
g.­143

Essence

  • ngo bo nyid
  • ངོ་བོ་ཉིད།
  • svabhāva

42 passages contain this term:

  • i.­10
  • i.­11
  • i.­12
  • i.­13
  • i.­19
  • i.­22
  • i.­34
  • i.­58
  • 6.­4
  • 6.­9
  • 7.­1
  • 7.­2
  • 7.­4
  • 7.­6
  • 7.­8
  • 7.­9
  • 7.­17
  • 7.­20
  • 7.­22
  • 7.­24
  • 7.­25
  • 7.­26
  • 7.­27
  • 7.­28
  • 7.­30
  • 7.­31
  • 8.­26
  • 8.­29
  • 9.­18
  • 9.­26
  • 9.­32
  • 10.­7
  • 10.­8
  • n.­64
  • n.­124
  • n.­133
  • n.­147
  • n.­162
  • n.­163
  • n.­168
  • n.­169
  • g.­205

Links to further resources:

  • 6 related glossary entries
g.­149

Established

  • rnam par bzhag pa
  • རྣམ་པར་བཞག་པ།
  • vyavasthā

Also translated here as “posited” and “determination.”

18 passages contain this term:

  • i.­46
  • 2.­2
  • 3.­5
  • 3.­6
  • 4.­7
  • 8.­12
  • 9.­11
  • 9.­17
  • 10.­3
  • 10.­7
  • 10.­10
  • 10.­12
  • n.­121
  • n.­125
  • n.­330
  • n.­336
  • n.­339
  • g.­296

Links to further resources:

  • 2 related glossary entries
g.­152

Examine

  • ’jal ba
  • འཇལ་བ།
  • —

1 passage contains this term:

  • 2.­1
g.­155

Excellent Intelligence

  • legs pa’i blo gros
  • ལེགས་པའི་བློ་གྲོས།
  • sādhumatī

The name of a bodhisattva stage.

2 passages contain this term:

  • 9.­1
  • 9.­4

Links to further resources:

  • 6 related glossary entries
g.­162

Faculties

  • dbang po
  • དབང་པོ།
  • indriya

See “five faculties.”

4 passages contain this term:

  • 4.­8
  • 4.­9
  • 4.­10
  • 7.­26

Links to further resources:

  • 30 related glossary entries
g.­164

Falsity

  • skyon chags pa
  • སྐྱོན་ཆགས་པ།
  • duṣṭatā

2 passages contain this term:

  • 3.­1
  • 6.­7
g.­165

Far Reaching

  • ring du song ba
  • རིང་དུ་སོང་བ།
  • dūraṅgamā

The name of a bodhisattva stage.

2 passages contain this term:

  • 9.­1
  • 9.­4

Links to further resources:

  • 7 related glossary entries
g.­167

Five faculties

  • dbang po lnga
  • དབང་པོ་ལྔ།
  • pañcendriyāṇi

The five faculties are those of (1) faith, (2) vigor, (3) mindfulness, (4) concentration (samādhi), and (5) wisdom (prajñā). These are similar to the five forces but in a lesser stage of development.

4 passages contain this term:

  • 4.­5
  • 7.­1
  • g.­162
  • g.­168

Links to further resources:

  • 25 related glossary entries
g.­168

Five forces

  • stobs lnga
  • སྟོབས་ལྔ།
  • pañcabalāni

Differing only in intensity, the five forces are similar to the five faculties: (1) faith, (2) vigor, (3) mindfulness, (4) concentration (samādhi), and (5) wisdom (prajñā).

4 passages contain this term:

  • 4.­5
  • 7.­1
  • g.­167
  • g.­174

Links to further resources:

  • 20 related glossary entries
g.­174

Forces

  • stobs
  • སྟོབས།
  • bala

See “five forces.”

4 passages contain this term:

  • 4.­8
  • 4.­9
  • 4.­10
  • 7.­26

Links to further resources:

  • 27 related glossary entries
g.­177

Four correct self-restraints

  • yang dag par spong ba bzhi
  • ཡང་དག་པར་སྤོང་བ་བཞི།
  • catvāri prahāṇāni

The four correct self-restraints are: giving up nonvirtues, avoiding nonvirtues, generating virtues, developing virtues. See Edgerton 1953, p. 389,2.

3 passages contain this term:

  • 4.­5
  • 7.­1
  • g.­92

Links to further resources:

  • 19 related glossary entries
g.­179

Four kinds of sustenance

  • zas bzhi
  • ཟས་བཞི།
  • catvārāhārāḥ

The four kinds of sustenance are the sustenance of material ingestion, the sustenance of contact, the sustenance of will, and the sustenance of consciousness.

4 passages contain this term:

  • 4.­2
  • 7.­1
  • 7.­25
  • g.­352

Links to further resources:

  • 3 related glossary entries
g.­181

Four noble truths

  • ’phags pa’i bden pa bzhi
  • འཕགས་པའི་བདེན་པ་བཞི།
  • catvāri āryasatyāni

The four noble truths, as stated in this sūtra, are: the comprehension of suffering, the abandoning of the cause of suffering, the actualization of the cessation of suffering, and the practice of the path.

7 passages contain this term:

  • 4.­3
  • 7.­1
  • 7.­30
  • 8.­36
  • 10.­7
  • g.­267
  • g.­375

Links to further resources:

  • 30 related glossary entries
g.­185

Gam­bhīrārtha­saṃdhi­nirmo­cana

  • don zab dgongs pa nges par ’grel
  • དོན་ཟབ་དགོངས་པ་ངེས་པར་འགྲེལ།
  • Gam­bhīrārtha­saṃdhi­nirmo­cana

A bodhisattva mahāsattva.

7 passages contain this term:

  • i.­2
  • i.­4
  • p.­4
  • 1.­1
  • 1.­2
  • 1.­4
  • 1.­6
g.­186

Gandharva

  • dri za
  • དྲི་ཟ།
  • gandharva

Type of being in Buddhist cosmogony.

2 passages contain this term:

  • p.­1
  • 10.­12

Links to further resources:

  • 114 related glossary entries
g.­187

Garuḍa

  • —
  • —
  • garuḍa

Type of being in Buddhist cosmogony.

1 passage contains this term:

  • p.­1

Links to further resources:

  • 79 related glossary entries
g.­188

Gates of liberation

  • rnam par thar pa’i sgo
  • རྣམ་པར་ཐར་པའི་སྒོ།
  • vimokṣamukha

Emptiness, appearancelessness, and wishlessness.

4 passages contain this term:

  • i.­2
  • p.­1
  • g.­24
  • g.­409

Links to further resources:

  • 12 related glossary entries
g.­191

Gnosis

  • ye shes
  • ཡེ་ཤེས།
  • jñāna

29 passages contain this term:

  • i.­2
  • i.­6
  • i.­7
  • i.­8
  • i.­9
  • i.­13
  • i.­14
  • i.­17
  • i.­22
  • i.­56
  • 1.­4
  • 4.­9
  • 7.­11
  • 7.­12
  • 7.­18
  • 7.­19
  • 7.­20
  • 7.­23
  • 8.­25
  • 8.­36
  • 9.­4
  • 9.­9
  • 9.­10
  • 10.­7
  • 10.­10
  • n.­69
  • n.­191
  • n.­230
  • n.­287

Links to further resources:

  • 33 related glossary entries
g.­195

Guṇākara

  • yon tan ’byung gnas
  • ཡོན་ཏན་འབྱུང་གནས།
  • Guṇākara

A bodhisattva mahāsattva.

18 passages contain this term:

  • i.­2
  • i.­4
  • i.­53
  • p.­4
  • 6.­1
  • 6.­2
  • 6.­3
  • 6.­4
  • 6.­5
  • 6.­6
  • 6.­7
  • 6.­8
  • 6.­9
  • 6.­10
  • 6.­11
  • 6.­12
  • n.­133
  • n.­134
g.­197

Hard to Conquer

  • shin tu sbyang dka’
  • ཤིན་ཏུ་སྦྱང་དཀའ།
  • sudurjayā

The name of a bodhisattva stage.

2 passages contain this term:

  • 9.­1
  • 9.­4

Links to further resources:

  • 6 related glossary entries
g.­198

Hearer

  • nyan thos
  • ཉན་ཐོས།
  • śrāvaka

Definition from the 84000 Glossary of Terms:

It is usually defined as “those who hear the teaching from the Buddha and make it heard to others.” Primarily it refers to those disciples of the Buddha who aspire to attain the state of an arhat by seeking self-liberation and nirvāṇa. They are the practitioners of the first turning of the wheel of the Dharma on the four noble truths, who realize the suffering inherent in saṃsāra and focus on understanding that there is no independent self. By conquering disturbing emotions, they liberate themselves, attaining first the stage of stream enterers at the path of seeing, followed by the stage of once-returners who will be reborn only one more time, and then the stage of non-returners who will no longer be reborn into the desire realm. The final goal is to become an arhat. These four stages are also known as the “four results of spiritual practice.”

28 passages contain this term:

  • s.­1
  • i.­1
  • i.­2
  • i.­3
  • i.­13
  • i.­19
  • i.­21
  • p.­3
  • p.­4
  • 7.­14
  • 7.­15
  • 7.­16
  • 7.­28
  • 7.­30
  • 7.­33
  • 8.­20
  • 8.­21
  • 8.­32
  • 8.­34
  • 8.­41
  • 9.­31
  • 9.­32
  • 10.­2
  • 10.­6
  • 10.­10
  • n.­171
  • n.­226
  • g.­343

Links to further resources:

  • 102 related glossary entries
g.­200

How

  • ji tsam du
  • ཇི་ཙམ་དུ།
  • tāvatā
  • tāvat
  • yāvat

With the meaning of “truly, really, indeed.”

3 passages contain this term:

  • 3.­1
  • 4.­6
  • 7.­25

Links to further resources:

  • 1 related glossary entry
g.­202

Illuminating

  • ’od byed pa
  • འོད་བྱེད་པ།
  • prabhākarī

The name of a bodhisattva stage.

3 passages contain this term:

  • 8.­16
  • 9.­1
  • 9.­4

Links to further resources:

  • 6 related glossary entries
g.­203

Image

  • gzugs brnyan
  • གཟུགས་བརྙན།
  • pratibimba

Also translated as “reflection.”

20 passages contain this term:

  • i.­16
  • i.­17
  • 8.­2
  • 8.­4
  • 8.­5
  • 8.­6
  • 8.­7
  • 8.­8
  • 8.­9
  • 8.­10
  • 8.­24
  • 8.­30
  • 8.­36
  • 8.­37
  • n.­181
  • n.­199
  • n.­200
  • n.­223
  • g.­258
  • g.­317

Links to further resources:

  • 5 related glossary entries
g.­208

Immovable

  • mi g.yo ba
  • མི་གཡོ་བ།
  • acalā

The name of a bodhisattva stage.

3 passages contain this term:

  • 9.­1
  • 9.­4
  • n.­301

Links to further resources:

  • 6 related glossary entries
g.­213

Inexpressible

  • brjod du med
  • བརྗོད་དུ་མེད།
  • anabhilāpya

17 passages contain this term:

  • i.­4
  • i.­6
  • i.­7
  • i.­56
  • 1.­1
  • 1.­2
  • 1.­3
  • 1.­4
  • 1.­5
  • 1.­6
  • 2.­2
  • 4.­1
  • 7.­24
  • 9.­26
  • n.­67
  • n.­71
  • g.­378

Links to further resources:

  • 2 related glossary entries
g.­219

Insight

  • lhag mthong
  • ལྷག་མཐོང་།
  • vipaśyanā

41 passages contain this term:

  • i.­4
  • i.­16
  • i.­17
  • i.­18
  • i.­59
  • p.­1
  • 3.­7
  • 8.­1
  • 8.­2
  • 8.­3
  • 8.­4
  • 8.­5
  • 8.­6
  • 8.­9
  • 8.­10
  • 8.­12
  • 8.­13
  • 8.­14
  • 8.­15
  • 8.­16
  • 8.­17
  • 8.­18
  • 8.­19
  • 8.­20
  • 8.­24
  • 8.­25
  • 8.­26
  • 8.­32
  • 8.­33
  • 8.­34
  • 8.­35
  • 8.­36
  • 9.­18
  • 10.­10
  • n.­126
  • n.­186
  • n.­200
  • n.­230
  • n.­231
  • n.­239
  • n.­240

Links to further resources:

  • 33 related glossary entries
g.­220

Intelligence

  • blo gros
  • བློ་གྲོས།
  • mati

2 passages contain this term:

  • p.­1
  • 9.­4

Links to further resources:

  • 3 related glossary entries
g.­221

Intention

  • bsam pa
  • བསམ་པ།
  • āśaya

17 passages contain this term:

  • i.­19
  • i.­22
  • 5.­1
  • 6.­2
  • 7.­2
  • 7.­17
  • 7.­23
  • 7.­24
  • 9.­2
  • 9.­6
  • 9.­10
  • 9.­32
  • 10.­7
  • 10.­8
  • 10.­11
  • 10.­12
  • n.­230

Links to further resources:

  • 8 related glossary entries
g.­225

Joy

  • dga’ ba
  • དགའ་བ།
  • prīti

10 passages contain this term:

  • p.­1
  • p.­4
  • 8.­11
  • 8.­15
  • 8.­18
  • 8.­37
  • 8.­40
  • 9.­4
  • 9.­14
  • g.­47

Links to further resources:

  • 5 related glossary entries
g.­226

Karmadhāraya

  • —
  • —
  • karmadhāraya

Type of Sanskrit compound.

8 passages contain this term:

  • i.­42
  • n.­40
  • n.­53
  • n.­76
  • n.­120
  • n.­162
  • n.­181
  • n.­370
g.­230

Kinnara

  • —
  • —
  • kinnara

Type of being in Buddhist cosmogony.

1 passage contains this term:

  • p.­1

Links to further resources:

  • 79 related glossary entries
g.­231

Kīrtimat

  • grags pa can
  • གྲགས་པ་ཅན།
  • Kīrtimat

World of the tathāgata Viśālakīrti.

1 passage contains this term:

  • 2.­1
g.­233

Lacked certainty

  • yid gnyis can
  • ཡིད་གཉིས་ཅན།
  • vimati

2 passages contain this term:

  • 2.­1
  • 3.­1
g.­239

Mahoraga

  • —
  • —
  • mahoraga

Type of being in Buddhist cosmogony.

1 passage contains this term:

  • p.­1

Links to further resources:

  • 71 related glossary entries
g.­240

Maitreya

  • byams pa
  • བྱམས་པ།
  • Maitreya

Bodhisattva of loving kindness; the next buddha to follow Śākyamuni..

49 passages contain this term:

  • i.­2
  • i.­4
  • i.­16
  • i.­18
  • i.­44
  • p.­4
  • 8.­1
  • 8.­3
  • 8.­5
  • 8.­6
  • 8.­7
  • 8.­8
  • 8.­9
  • 8.­10
  • 8.­11
  • 8.­12
  • 8.­13
  • 8.­14
  • 8.­15
  • 8.­16
  • 8.­17
  • 8.­18
  • 8.­19
  • 8.­20
  • 8.­21
  • 8.­22
  • 8.­23
  • 8.­24
  • 8.­25
  • 8.­26
  • 8.­27
  • 8.­28
  • 8.­29
  • 8.­30
  • 8.­31
  • 8.­32
  • 8.­33
  • 8.­34
  • 8.­35
  • 8.­36
  • 8.­37
  • 8.­38
  • 8.­39
  • 8.­40
  • 8.­41
  • n.­181
  • n.­185
  • n.­199
  • n.­200

Links to further resources:

  • 83 related glossary entries
g.­241

Manifest

  • mngon du gyur pa
  • མངོན་དུ་གྱུར་པ།
  • abhimukhī

The name of a bodhisattva stage.

2 passages contain this term:

  • 9.­1
  • 9.­4

Links to further resources:

  • 6 related glossary entries
g.­242

Mañjuśrī

  • ’jam dpal
  • འཇམ་དཔལ།
  • Mañjuśrī

The bodhisatva of wisdom.

17 passages contain this term:

  • i.­2
  • i.­4
  • i.­20
  • p.­4
  • 10.­1
  • 10.­2
  • 10.­3
  • 10.­4
  • 10.­5
  • 10.­6
  • 10.­7
  • 10.­8
  • 10.­9
  • 10.­10
  • 10.­11
  • 10.­12
  • n.­370

Links to further resources:

  • 109 related glossary entries
g.­247

Mental elaboration

  • spros pa
  • སྤྲོས་པ།
  • prapañca

9 passages contain this term:

  • i.­7
  • i.­20
  • i.­25
  • 1.­6
  • 8.­40
  • 9.­14
  • 9.­18
  • 10.­1
  • 10.­8

Links to further resources:

  • 6 related glossary entries
g.­252

Mental stillness

  • zhi gnas
  • ཞི་གནས།
  • śamatha

36 passages contain this term:

  • i.­4
  • i.­16
  • i.­17
  • i.­18
  • p.­1
  • 3.­7
  • 8.­1
  • 8.­2
  • 8.­3
  • 8.­4
  • 8.­5
  • 8.­6
  • 8.­9
  • 8.­11
  • 8.­12
  • 8.­13
  • 8.­14
  • 8.­15
  • 8.­16
  • 8.­17
  • 8.­18
  • 8.­19
  • 8.­20
  • 8.­24
  • 8.­25
  • 8.­26
  • 8.­32
  • 8.­33
  • 8.­34
  • 8.­35
  • 8.­36
  • n.­186
  • n.­199
  • n.­231
  • n.­239
  • n.­240

Links to further resources:

  • 38 related glossary entries
g.­254

Mind

  • sems
  • སེམས།
  • citta

70 passages contain this term:

  • i.­4
  • i.­6
  • i.­8
  • i.­9
  • i.­10
  • i.­11
  • i.­12
  • i.­14
  • i.­16
  • i.­18
  • i.­22
  • i.­34
  • i.­45
  • i.­51
  • i.­55
  • i.­56
  • i.­58
  • p.­2
  • p.­3
  • 1.­5
  • 5.­1
  • 5.­3
  • 5.­6
  • 6.­6
  • 7.­8
  • 7.­10
  • 7.­13
  • 7.­14
  • 7.­16
  • 7.­19
  • 7.­33
  • 8.­3
  • 8.­4
  • 8.­5
  • 8.­6
  • 8.­7
  • 8.­8
  • 8.­9
  • 8.­11
  • 8.­18
  • 8.­20
  • 8.­28
  • 8.­32
  • 8.­34
  • 8.­36
  • 8.­37
  • 8.­41
  • 9.­3
  • 9.­4
  • 9.­6
  • 9.­10
  • 9.­14
  • 9.­18
  • 10.­9
  • n.­69
  • n.­70
  • n.­101
  • n.­106
  • n.­107
  • n.­118
  • n.­148
  • n.­181
  • n.­199
  • n.­242
  • g.­25
  • g.­40
  • g.­161
  • g.­255
  • g.­324
  • g.­345

Links to further resources:

  • 5 related glossary entries
g.­256

Mindfulness

  • dran pa
  • དྲན་པ།
  • smṛti

Definition from the 84000 Glossary of Terms:

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

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

5 passages contain this term:

  • p.­1
  • g.­25
  • g.­47
  • g.­167
  • g.­168

Links to further resources:

  • 18 related glossary entries
g.­257

Nāga

  • klu
  • ཀླུ།
  • nāga

Type of being in Buddhist cosmogony.

1 passage contains this term:

  • p.­1

Links to further resources:

  • 91 related glossary entries
g.­259

Nature of phenomena

  • chos nyid
  • ཆོས་ཉིད།
  • dharmatā

Definition from the 84000 Glossary of Terms:

The quality or condition of things as they really are, which cannot be conveyed in conceptual, dualistic terms. Throughout Buddhist discourse this term is used both in regard to the specific relative characteristics of phenomena, such as the heat of fire and the moisture of water, and in terms of their common ultimate characteristic, emptiness.

13 passages contain this term:

  • i.­8
  • i.­11
  • i.­13
  • i.­15
  • 1.­2
  • 1.­3
  • 1.­4
  • 1.­5
  • 4.­10
  • 7.­9
  • 7.­19
  • 10.­7
  • n.­100

Links to further resources:

  • 26 related glossary entries
g.­260

Nature of things

  • ji lta ba bzhin du yod pa nyid
  • ཇི་ལྟ་བ་བཞིན་དུ་ཡོད་པ་ཉིད།
  • yathāvadbhāvikatā

2 passages contain this term:

  • 8.­20
  • n.­97
g.­264

Nidāna

  • gleng gzhi
  • གླེང་གཞི།
  • nidāna

Introductory part of a sūtra .

4 passages contain this term:

  • i.­29
  • i.­33
  • i.­50
  • n.­36

Links to further resources:

  • 13 related glossary entries
g.­265

Nirvāṇa

  • mya ngan las ’das pa
  • མྱ་ངན་ལས་འདས་པ།
  • nirvāṇa

Definition from the 84000 Glossary of Terms:

Literally “extinction,” the state beyond sorrow, it refers to the ultimate attainment of buddhahood, the permanent cessation of all suffering and of the afflicted mental states that lead to suffering. Three types of nirvāṇa are identified: (1) the residual nirvāṇa where the person is still dependent on conditioned psycho-physical aggregates, (2) the non-residual nirvāṇa where the aggregates have also been consumed within emptiness, and (3) the non-abiding nirvāṇa transcending the extremes of phenomenal existence and quiescence.

30 passages contain this term:

  • i.­11
  • i.­49
  • 2.­3
  • 3.­3
  • 7.­1
  • 7.­2
  • 7.­8
  • 7.­9
  • 7.­14
  • 7.­17
  • 7.­20
  • 7.­22
  • 7.­24
  • 7.­28
  • 7.­30
  • 7.­31
  • 8.­12
  • 8.­13
  • 8.­35
  • 8.­38
  • 9.­3
  • 9.­5
  • 9.­8
  • 10.­5
  • 10.­7
  • n.­80
  • n.­82
  • n.­168
  • n.­191
  • g.­182

Links to further resources:

  • 31 related glossary entries
g.­268

Non-Buddhist

  • mu stegs pa
  • མུ་སྟེགས་པ།
  • tīrthika

Heretics or adherents of non-Buddhist schools.

2 passages contain this term:

  • i.­3
  • 2.­1

Links to further resources:

  • 32 related glossary entries
g.­269

Nonduality

  • gnyis su med pa
  • གཉིས་སུ་མེད་པ།
  • advaya

Mahāvyutpatti 1717.

19 passages contain this term:

  • i.­2
  • i.­4
  • i.­6
  • i.­7
  • i.­8
  • i.­9
  • i.­13
  • i.­15
  • i.­22
  • i.­56
  • p.­2
  • 1.­1
  • 1.­6
  • 4.­9
  • 7.­24
  • 10.­10
  • n.­365
  • n.­370
  • g.­378

Links to further resources:

  • 4 related glossary entries
g.­270

Object

  • dngos po
  • yul
  • དངོས་པོ།
  • ཡུལ།
  • vastu

80 passages contain this term:

  • i.­10
  • i.­11
  • i.­12
  • i.­16
  • i.­17
  • i.­18
  • i.­21
  • i.­34
  • 1.­2
  • 1.­3
  • 1.­4
  • 1.­5
  • 5.­3
  • 5.­4
  • 5.­5
  • 5.­6
  • 6.­7
  • 7.­25
  • 7.­26
  • 7.­27
  • 8.­4
  • 8.­5
  • 8.­6
  • 8.­7
  • 8.­9
  • 8.­10
  • 8.­12
  • 8.­19
  • 8.­20
  • 8.­21
  • 8.­22
  • 8.­23
  • 8.­24
  • 8.­25
  • 8.­26
  • 8.­27
  • 8.­29
  • 8.­30
  • 8.­33
  • 8.­34
  • 8.­35
  • 8.­36
  • 8.­37
  • 8.­38
  • 8.­40
  • 9.­3
  • 9.­5
  • 9.­12
  • 9.­14
  • 9.­17
  • 9.­18
  • 10.­4
  • 10.­5
  • 10.­7
  • n.­63
  • n.­68
  • n.­92
  • n.­95
  • n.­157
  • n.­181
  • n.­186
  • n.­189
  • n.­199
  • n.­200
  • n.­202
  • n.­218
  • n.­230
  • n.­231
  • n.­239
  • n.­240
  • n.­290
  • n.­325
  • n.­329
  • n.­333
  • g.­129
  • g.­194
  • g.­258
  • g.­324
  • g.­334
  • g.­363
g.­271

Object conducive to purification

  • rnam par dag pa’i dmigs pa
  • རྣམ་པར་དག་པའི་དམིགས་པ།
  • *viśuddhyālambana

See Schmithausen 2014, p. 362, §306.5 and n. 1644.

11 passages contain this term:

  • i.­55
  • 4.­8
  • 7.­6
  • 7.­25
  • 7.­26
  • 7.­27
  • 8.­20
  • n.­92
  • n.­95
  • n.­125
  • n.­222
g.­277

Of a single nature

  • ro gcig pa
  • རོ་གཅིག་པ།
  • ekarasa

12 passages contain this term:

  • i.­4
  • i.­8
  • i.­17
  • 4.­6
  • 4.­7
  • 4.­8
  • 4.­9
  • 4.­10
  • 4.­11
  • 4.­12
  • n.­94
  • g.­378
g.­280

Other-dependent

  • gzhan gyi dbang
  • གཞན་གྱི་དབང་།
  • paratantra

10 passages contain this term:

  • i.­10
  • i.­12
  • i.­17
  • 6.­11
  • 7.­20
  • 8.­31
  • 9.­18
  • n.­95
  • n.­150
  • g.­205

Links to further resources:

  • 3 related glossary entries
g.­283

Para­mārtha­samud­gata

  • don dam yang dag ’phags
  • དོན་དམ་ཡང་དག་འཕགས།
  • Para­mārtha­samud­gata

A bodhisattva mahāsattva.

30 passages contain this term:

  • i.­2
  • i.­4
  • i.­11
  • i.­14
  • p.­4
  • 7.­1
  • 7.­2
  • 7.­3
  • 7.­4
  • 7.­5
  • 7.­6
  • 7.­7
  • 7.­8
  • 7.­9
  • 7.­10
  • 7.­11
  • 7.­14
  • 7.­15
  • 7.­17
  • 7.­18
  • 7.­20
  • 7.­23
  • 7.­25
  • 7.­29
  • 7.­30
  • 7.­32
  • 7.­33
  • n.­133
  • n.­134
  • n.­147
g.­285

Pathway

  • nges par ’byung ba
  • ངེས་པར་འབྱུང་བ།
  • niḥsaraṇa
  • niryāṇa

Setting forth, issue, exit, departure, escape, a road out of town. Also translated here as “emancipated” and “gone forth.”

See also n.­39.

3 passages contain this term:

  • p.­1
  • g.­136
  • g.­193

Links to further resources:

  • 16 related glossary entries
g.­288

Perfection

  • pha rol tu phyin pa
  • ཕ་རོལ་ཏུ་ཕྱིན་པ།
  • pāramitā

25 passages contain this term:

  • i.­19
  • i.­20
  • 9.­2
  • 9.­6
  • 9.­9
  • 9.­10
  • 9.­11
  • 9.­12
  • 9.­13
  • 9.­14
  • 9.­15
  • 9.­16
  • 9.­17
  • 9.­18
  • 9.­19
  • 9.­20
  • 9.­21
  • 9.­22
  • 9.­23
  • 9.­24
  • 9.­26
  • 9.­27
  • 9.­33
  • 10.­1
  • n.­291

Links to further resources:

  • 33 related glossary entries
g.­290

Perfectly pure cognition

  • blo shin tu rnam par dag pa
  • བློ་ཤིན་ཏུ་རྣམ་པར་དག་པ།
  • suviśuddhabuddhiḥ

Mahāvyutpatti 351.

1 passage contains this term:

  • p.­1
g.­292

Phenomenal appearance

  • mtshan ma
  • མཚན་མ།
  • nimitta

41 passages contain this term:

  • i.­6
  • i.­10
  • i.­17
  • i.­18
  • 2.­2
  • 2.­3
  • 3.­3
  • 3.­7
  • 4.­2
  • 4.­4
  • 4.­5
  • 4.­11
  • 5.­2
  • 6.­7
  • 6.­10
  • 8.­10
  • 8.­12
  • 8.­15
  • 8.­17
  • 8.­26
  • 8.­27
  • 8.­29
  • 8.­30
  • 8.­32
  • 8.­34
  • 8.­35
  • 8.­36
  • 8.­37
  • 9.­3
  • 9.­4
  • 9.­5
  • 9.­18
  • n.­70
  • n.­82
  • n.­162
  • n.­163
  • n.­164
  • n.­165
  • n.­185
  • n.­301
  • g.­223

Links to further resources:

  • 19 related glossary entries
g.­294

Point where phenomena end

  • dngos po’i mtha’
  • དངོས་པོའི་མཐའ།
  • vastvanta

2 passages contain this term:

  • 8.­2
  • 8.­36
g.­301

Primordially in the state of peace

  • gzod ma nas zhib
  • གཟོད་མ་ནས་ཞིབ།
  • ādiśānta

12 passages contain this term:

  • 7.­1
  • 7.­2
  • 7.­8
  • 7.­9
  • 7.­17
  • 7.­20
  • 7.­22
  • 7.­24
  • 7.­28
  • 7.­30
  • 7.­31
  • n.­168
g.­309

Purification

  • rnam par dag pa
  • རྣམ་པར་དག་པ།
  • viśuddhi

31 passages contain this term:

  • i.­10
  • i.­11
  • i.­13
  • i.­17
  • i.­18
  • i.­23
  • 6.­11
  • 6.­12
  • 7.­14
  • 7.­24
  • 8.­15
  • 8.­19
  • 8.­20
  • 8.­22
  • 8.­29
  • 8.­31
  • 8.­36
  • 9.­1
  • 9.­2
  • 9.­4
  • 9.­6
  • 9.­7
  • 9.­18
  • 9.­19
  • 10.­5
  • 10.­7
  • 10.­8
  • n.­95
  • n.­191
  • n.­279
  • n.­292

Links to further resources:

  • 6 related glossary entries
g.­312

Radiant

  • ’od ’phro ba can
  • འོད་འཕྲོ་བ་ཅན།
  • arciṣmatī

The name of a bodhisattva stage.

2 passages contain this term:

  • 9.­1
  • 9.­4

Links to further resources:

  • 6 related glossary entries
g.­316

Referential object

  • dmigs pa
  • དམིགས་པ།
  • ālambana

Definition from the 84000 Glossary of Terms:

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

45 passages contain this term:

  • i.­16
  • i.­17
  • i.­21
  • 4.­1
  • 4.­2
  • 4.­3
  • 4.­4
  • 4.­5
  • 4.­6
  • 4.­8
  • 8.­2
  • 8.­3
  • 8.­5
  • 8.­6
  • 8.­7
  • 8.­9
  • 8.­12
  • 8.­13
  • 8.­14
  • 8.­15
  • 8.­16
  • 8.­17
  • 8.­19
  • 8.­20
  • 8.­25
  • 8.­26
  • 8.­27
  • 8.­29
  • 8.­31
  • 8.­34
  • 8.­36
  • 8.­37
  • 9.­10
  • 9.­12
  • 9.­18
  • 10.­4
  • 10.­5
  • 10.­7
  • 10.­10
  • n.­42
  • n.­92
  • n.­95
  • n.­181
  • n.­199
  • n.­200

Links to further resources:

  • 23 related glossary entries
g.­319

Room

  • gnas
  • གནས།
  • sthāna

1 passage contains this term:

  • p.­1

Links to further resources:

  • 15 related glossary entries
g.­324

Sense domain

  • skye mched
  • སྐྱེ་མཆེད།
  • āyatana

The twelve sense domains are: eye and visible objects, ear and sound, nose and odor, tongue and taste, body and touch, mind and mental objects.

12 passages contain this term:

  • i.­11
  • i.­14
  • i.­19
  • 4.­2
  • 4.­8
  • 4.­9
  • 4.­10
  • 7.­1
  • 7.­25
  • 8.­20
  • 8.­21
  • 9.­32

Links to further resources:

  • 58 related glossary entries
g.­325

Sentient being

  • sems can
  • སེམས་ཅན།
  • sattva

Often rendered simply as “being.”

56 passages contain this term:

  • i.­2
  • i.­5
  • i.­6
  • i.­7
  • i.­12
  • i.­13
  • i.­20
  • i.­21
  • i.­22
  • p.­1
  • p.­4
  • 1.­5
  • 3.­7
  • 4.­1
  • 4.­6
  • 5.­2
  • 6.­2
  • 7.­2
  • 7.­10
  • 7.­11
  • 7.­12
  • 7.­14
  • 7.­17
  • 7.­18
  • 7.­19
  • 7.­20
  • 7.­24
  • 8.­3
  • 8.­8
  • 8.­20
  • 8.­23
  • 8.­40
  • 8.­41
  • 9.­6
  • 9.­7
  • 9.­8
  • 9.­9
  • 9.­10
  • 9.­12
  • 9.­15
  • 9.­17
  • 9.­24
  • 9.­25
  • 9.­31
  • 10.­1
  • 10.­4
  • 10.­5
  • 10.­7
  • 10.­9
  • 10.­10
  • 10.­12
  • n.­90
  • n.­102
  • n.­147
  • n.­290
  • g.­359

Links to further resources:

  • 5 related glossary entries
g.­327

Seven precious substances

  • rin po che sna bdun
  • རིན་པོ་ཆེ་སྣ་བདུན།
  • saptaratna

Unlisted in the present text. Various lists exist of these seven precious substances, including gold, different kinds of gems, pearls, etc.

2 passages contain this term:

  • p.­1
  • n.­35

Links to further resources:

  • 43 related glossary entries
g.­329

Shift in one’s basis of existence

  • gnas gyur pa
  • གནས་གྱུར་པ།
  • āśraya­parivṛtti

See n.­191.

7 passages contain this term:

  • i.­16
  • i.­20
  • i.­56
  • 8.­13
  • 10.­1
  • n.­191
  • n.­276
g.­330

Single Vehicle

  • theg pa gcig pa
  • ཐེག་པ་གཅིག་པ།
  • ekayāna

10 passages contain this term:

  • s.­1
  • i.­1
  • i.­4
  • i.­13
  • i.­19
  • i.­57
  • 7.­14
  • 7.­24
  • 9.­32
  • n.­171
g.­332

Slow-witted

  • blo gros ngan pa
  • བློ་གྲོས་ངན་པ།
  • kumati

2 passages contain this term:

  • 1.­4
  • 2.­1
g.­334

Sovereign power

  • byin gyi rlabs
  • བྱིན་གྱི་རླབས།
  • adhiṣṭhāna
  • adhiṣṭhita

This term is usually translated into English with “blessings.” However, as explained in Edgerton 1953, p. 15; Eckel 1994, pp. 90–93; Gómez 2011, pp. 539 and 541; and Fiordalis 2012, pp. 104 and 118, adhiṣṭhāna conveys the notions of control (of one’s environment as a result of meditative absorption), authority, or protection (see Abhidharmakośa VII.51, cf. La Vallée Poussin 1925, p. 119ff.). Adhiṣṭhāna is also used to convey the idea of transformation through exerting one’s control over objects, people, and places. The term “sovereign power” seems to cover all these shades of meaning as well as the various usages of the Sanskrit term, for example satyādhiṣṭhāna “the sovereign power of truth” and adhiṣṭhānādhiṣṭita “empowered by the sovereign power (of the Tathāgata).”

6 passages contain this term:

  • i.­21
  • p.­1
  • 10.­3
  • 10.­4
  • 10.­10
  • 10.­11

Links to further resources:

  • 11 related glossary entries
g.­335

Space

  • nam mkha’
  • ནམ་མཁའ།
  • ākāśa

10 passages contain this term:

  • i.­11
  • 4.­11
  • 7.­7
  • 7.­28
  • 7.­29
  • 8.­11
  • 8.­37
  • n.­277
  • g.­86
  • g.­194

Links to further resources:

  • 1 related glossary entry
g.­336

Specific defining characteristic

  • rang gi mtshan nyid
  • རང་གི་མཚན་ཉིད།
  • svalakṣaṇa

5 passages contain this term:

  • 7.­1
  • 7.­8
  • 8.­36
  • 9.­13
  • n.­124
g.­339

Stage

  • sa
  • ས།
  • bhūmi

42 passages contain this term:

  • i.­4
  • i.­5
  • i.­18
  • i.­19
  • i.­20
  • i.­40
  • i.­41
  • i.­46
  • i.­47
  • p.­4
  • 7.­20
  • 8.­16
  • 8.­35
  • 8.­36
  • 9.­1
  • 9.­2
  • 9.­3
  • 9.­4
  • 9.­5
  • 9.­6
  • 9.­20
  • 9.­27
  • 9.­28
  • 9.­31
  • 9.­33
  • 10.­1
  • 10.­4
  • n.­126
  • n.­276
  • n.­301
  • g.­51
  • g.­59
  • g.­155
  • g.­165
  • g.­167
  • g.­197
  • g.­202
  • g.­208
  • g.­241
  • g.­312
  • g.­342
  • g.­393

Links to further resources:

  • 25 related glossary entries
g.­340

Stage of engagement through aspiration

  • mos pa spyod pa’i sa
  • མོས་པ་སྤྱོད་པའི་ས།
  • adhimukticaryābhūmiḥ

Mahāvyutpatti 897.

1 passage contains this term:

  • 3.­1

Links to further resources:

  • 2 related glossary entries
g.­342

Stainless

  • dri ma med pa
  • དྲི་མ་མེད་པ།
  • vimalā

The name of a bodhisattva stage.

2 passages contain this term:

  • 9.­1
  • 9.­4

Links to further resources:

  • 6 related glossary entries
g.­343

Subhūti

  • rab ’byor
  • རབ་འབྱོར།
  • Subhūti

The name of a hearer.

8 passages contain this term:

  • i.­4
  • 4.­1
  • 4.­7
  • 4.­8
  • 4.­9
  • 4.­10
  • 4.­11
  • 4.­12

Links to further resources:

  • 31 related glossary entries
g.­352

Sustenances

  • zas
  • ཟས།
  • āhāra

See “four kinds of sustenance.”

3 passages contain this term:

  • 4.­8
  • 4.­9
  • 4.­10

Links to further resources:

  • 1 related glossary entry
g.­353

Su­viśuddha­mati

  • blo gros shin tu rnam dag
  • བློ་གྲོས་ཤིན་ཏུ་རྣམ་དག
  • Su­viśuddha­mati

A bodhisattva mahāsattva.

13 passages contain this term:

  • i.­2
  • i.­4
  • p.­4
  • 3.­1
  • 3.­2
  • 3.­3
  • 3.­4
  • 3.­5
  • 3.­6
  • 3.­7
  • n.­80
  • n.­81
  • n.­82
g.­354

Tathāgata

  • de bzhin gshegs pa
  • དེ་བཞིན་གཤེགས་པ།
  • tathāgata

An epithet for a buddha.

53 passages contain this term:

  • i.­2
  • i.­4
  • i.­5
  • i.­20
  • i.­21
  • i.­22
  • i.­55
  • p.­1
  • p.­3
  • 2.­1
  • 4.­10
  • 5.­1
  • 5.­6
  • 6.­1
  • 6.­2
  • 6.­11
  • 7.­2
  • 7.­12
  • 7.­14
  • 7.­16
  • 7.­17
  • 7.­19
  • 7.­29
  • 7.­33
  • 8.­14
  • 8.­21
  • 8.­31
  • 8.­32
  • 8.­35
  • 8.­36
  • 8.­37
  • 8.­39
  • 8.­41
  • 9.­33
  • 10.­1
  • 10.­2
  • 10.­3
  • 10.­4
  • 10.­7
  • 10.­8
  • 10.­9
  • 10.­10
  • 10.­11
  • 10.­12
  • n.­173
  • n.­308
  • n.­358
  • n.­370
  • g.­178
  • g.­231
  • g.­334
  • g.­359
  • g.­401

Links to further resources:

  • 100 related glossary entries
g.­355

Tatpuruṣa

  • —
  • —
  • tatpuruṣa

Type of Sanskrit compound.

9 passages contain this term:

  • i.­42
  • n.­76
  • n.­86
  • n.­120
  • n.­124
  • n.­181
  • n.­222
  • n.­327
  • n.­370
g.­363

Thing

  • dngos po
  • ngo bo
  • དངོས་པོ།
  • ངོ་བོ།
  • bhāva

Also translated here as “object.”

19 passages contain this term:

  • i.­12
  • i.­16
  • i.­50
  • 1.­4
  • 1.­5
  • 8.­2
  • 8.­3
  • 10.­7
  • 10.­12
  • n.­100
  • n.­124
  • n.­169
  • n.­218
  • n.­339
  • n.­340
  • n.­353
  • n.­357
  • n.­365
  • g.­178
g.­366

Thought

  • yid
  • ཡིད།
  • manas

Regarding the term “thought” as a translation for the Sanskrit manas, see Schmithausen 2014.

8 passages contain this term:

  • i.­4
  • i.­9
  • i.­22
  • 5.­1
  • 5.­6
  • 8.­20
  • 10.­9
  • n.­101

Links to further resources:

  • 3 related glossary entries
g.­368

Three worlds

  • khams gsum
  • ཁམས་གསུམ།
  • tridhātu
  • traidhātuka

The three worlds are: the desire realm (kāmadhātu, ’dod khams), form realm (rūpadhātu, gzugs khams) and the formless realm (ārūpyadhātu, gzugs med khams). These three worlds include all of saṃsāra.

2 passages contain this term:

  • p.­1
  • 8.­20

Links to further resources:

  • 27 related glossary entries
g.­373

True reality

  • de bzhin nyid
  • de kho na
  • de nyid
  • དེ་བཞིན་ཉིད།
  • དེ་ཁོ་ན།
  • དེ་ཉིད།
  • tathatā
  • tattva

The true state or nature of things. See also n.­97.

26 passages contain this term:

  • i.­5
  • i.­16
  • i.­17
  • i.­55
  • 4.­9
  • 6.­6
  • 7.­25
  • 7.­26
  • 7.­27
  • 8.­9
  • 8.­13
  • 8.­20
  • 8.­21
  • 8.­23
  • 8.­26
  • 8.­27
  • 8.­28
  • 8.­29
  • 8.­36
  • 8.­37
  • 9.­18
  • 10.­5
  • 10.­7
  • n.­97
  • n.­191
  • n.­217
g.­375

Truth

  • bden pa
  • བདེན་པ།
  • satya

See the “two truths” and “four noble truths.”

31 passages contain this term:

  • s.­1
  • i.­1
  • i.­22
  • 1.­5
  • 3.­1
  • 3.­3
  • 4.­8
  • 4.­9
  • 4.­10
  • 7.­20
  • 7.­21
  • 7.­22
  • 7.­23
  • 7.­26
  • 8.­13
  • 8.­14
  • 8.­20
  • 9.­3
  • 9.­9
  • 9.­12
  • 9.­18
  • 10.­7
  • n.­80
  • n.­81
  • n.­82
  • n.­92
  • n.­191
  • n.­217
  • n.­366
  • g.­334
  • g.­377

Links to further resources:

  • 1 related glossary entry
g.­376

Truth body

  • chos kyi sku
  • ཆོས་ཀྱི་སྐུ།
  • dharmakāya

16 passages contain this term:

  • i.­16
  • i.­18
  • i.­20
  • i.­22
  • 8.­15
  • 8.­35
  • 9.­3
  • 10.­1
  • 10.­2
  • 10.­3
  • 10.­9
  • 10.­10
  • 10.­12
  • n.­191
  • n.­230
  • n.­308

Links to further resources:

  • 31 related glossary entries
g.­378

Ultimate

  • don dam pa
  • don dam
  • དོན་དམ་པ།
  • དོན་དམ།
  • paramārtha

The ultimate is said to be inexpressible, nondual, transcending speculation, transcending difference and sameness, and of a single nature (i.e., anabhilāpya, advaya, sarva­tarka­samati­krānta, bhe­dābhe­dasa­mati­krānta, ekarasa).

63 passages contain this term:

  • s.­1
  • i.­1
  • i.­4
  • i.­5
  • i.­6
  • i.­7
  • i.­8
  • i.­9
  • i.­10
  • i.­11
  • i.­13
  • i.­15
  • i.­18
  • i.­21
  • i.­22
  • 1.­1
  • 2.­1
  • 2.­2
  • 2.­3
  • 2.­4
  • 3.­1
  • 3.­2
  • 3.­3
  • 3.­4
  • 3.­5
  • 3.­6
  • 3.­7
  • 4.­6
  • 4.­7
  • 4.­8
  • 4.­9
  • 4.­10
  • 4.­11