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དགོངས་པ་ངེས་འགྲེལ།

Unraveling the Intent
Glossary

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


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.­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.

Bibliography

Tibetan Sources

’phags pa dgongs pa nges par ’grel pa zhes bya ba theg pa chen po’i mdo (Āryasaṃdhi­nirmocananāmamahāyānasūtra). Toh 106, Degé Kangyur vol. 49 (mdo sde, ca) folios 1.b–55.b.

’phags pa dgongs pa nges par ’grel pa zhes bya ba theg pa chen po’i mdo. bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–9, vol. 49, pp. 3–131.

Asaṅga. rnal ’byor spyod pa’i sa (Yogācāra­bhūmi). Toh 4035, Degé Tengyur vol. 127 (sems tsam, tshi) folios 1.b–283.a

Asaṅga. rnal ’byor spyod pa’i sa rnam par gtan la dbab pa bsdu ba (Yogācāra­bhūmiviniścayasaṃgraha). Toh 4038, Degé Tengyur vol. 130 (sems tsam, zhi), folios 1.b–289.a; vol. 131 (sems tsam, zi), folios 1.b–127.a.

Buddha­bhūmi­sūtra (sangs rgyas kyi sa’i mdo). Toh 275, Degé Kangyur vol. 68 (mdo sde, ya), folios 36.a–44.b.

Kamalaśila. bsgom pa’i rim pa (Bhāvanākrama). Toh 3915, Degé Tengyur vol. 110 (dbu ma, ki), folios 22.a–41.b; Toh 3916, Degé Tengyur vol. 110 (dbu ma, ki), folios 42.a–55.b; and Toh 3917, Degé Tengyur vol. 110 (dbu ma, ki), folios 55.b–68.b.

Mahāvyutpatti (bye brag tu rtogs par byed pa chen po). Toh 4346, Degé Tengyur vol. 204 (sna tshogs, co), folios 1.b–131.a.

Māyājāla (mdo chen sgyu ma’i dra ba). Toh 288, Degé Kangyur vol. 71 (mdo sde, sha), folios 230.a–244.a.

Tathāgata­guṇa­jñānā­cintyaviṣayāva­tāra­nirdeśa­sūtra (de bzhin gshegs pa’i yon tan dang ye shes bsam gyis mi khyab pa’i yul la ’jug pa bstan pa’i mdo). Toh 185, Degé Kangyur vol. 61 (mdo sde, tsa), folios 106.a–143.b.

Trisong Detsen (khri srong lde brtsan). bka’ yang dag pa’i tshad ma las mdo btus pa (Samyagvāk­pramāṇoddhṛta­sūtra). Toh 4352, Degé Tengyur vol. 204 (sna tshogs, co), folios 173.b–203.a.

Vasubandhu. dbus dang mtha’ rnam par ’byed pa’i ’grel pa (Madhyānta­vibhāga­bhāṣya). Toh 4027, Degé Tengyur vol. 124 (sems tsam, bi), folios 1.b–27.a.

Wonch’uk. dgongs pa zab mo nges par ’grel pa’i mdo rgya cher ’grel pa (*Ārya­gambhīra­saṃdhi­nirmocana­sūtraṭīkā) Toh 4016, Degé Tengyur vol. 118 (mdo ’grel, ti), folios 1.b–291.a; vol. 119 (mdo ’grel, thi), folios 1.b–175.a.

IOL Tib J 194. British Library, London. Accessed through The International Dunhuang Project: The Silk Road Online.

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

Z137 vol. 59 (mdo, na), folios 1.b–93.a

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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.­4

Accept

  • len
  • ལེན།
  • ādadante

cf. Sanskrit text in Matsuda 2013, p. 940 ad Lamotte VIII.40.

8 passages contain this term:

  • i.­21
  • 7.­13
  • 7.­20
  • 7.­21
  • 7.­23
  • 8.­40
  • n.­136
  • n.­343
g.­5

Acceptance that phenomena are non-arisen

  • mi skye ba’i chos la bzod pa
  • མི་སྐྱེ་བའི་ཆོས་ལ་བཟོད་པ།
  • anutpattidharmakṣānti

Definition from the 84000 Glossary of Terms:

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

1 passage contains this term:

  • 7.­33

Links to further resources:

  • 27 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.­7

Accumulated

  • kun tu bsags pa
  • ཀུན་ཏུ་བསགས་པ།
  • ācita

7 passages contain this term:

  • p.­3
  • 5.­3
  • 5.­6
  • 7.­32
  • 9.­10
  • 9.­13
  • n.­118
g.­8

Accused

  • shag kyis ’chags
  • ཤག་ཀྱིས་འཆགས།
  • codanā

1 passage contains this term:

  • 9.­18
g.­9

Activity of conditioning mental factors

  • ’du byed kyi ’jug pa
  • འདུ་བྱེད་ཀྱི་འཇུག་པ།
  • saṃskārapravṛtti

2 passages contain this term:

  • 9.­4
  • 9.­5
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.­11

Actual defining characteristic

  • yongs su grub pa’i mtshan nyid
  • ཡོངས་སུ་གྲུབ་པའི་མཚན་ཉིད།
  • pari­niṣpanna­lakṣaṇa

15 passages contain this term:

  • i.­10
  • i.­11
  • i.­12
  • i.­17
  • 6.­3
  • 6.­7
  • 6.­9
  • 6.­10
  • 6.­11
  • 7.­6
  • 7.­20
  • 7.­25
  • 7.­26
  • 7.­27
  • 8.­31
g.­12

Actual essence

  • yongs su grub pa’i ngo bo nyid
  • yongs su grub pa’i rang bzhin
  • ཡོངས་སུ་གྲུབ་པའི་ངོ་བོ་ཉིད།
  • ཡོངས་སུ་གྲུབ་པའི་རང་བཞིན།
  • pariniṣpannasvabhāva

2 passages contain this term:

  • 7.­10
  • n.­147
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.­14

Actually refer to

  • mngon par rjod pas rjod pa
  • མངོན་པར་རྗོད་པས་རྗོད་པ།
  • abhivadamānā
  • abhivadanti

Mahāvyutpatti 1290.

1 passage contains this term:

  • 8.­13
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.­17

Analysis

  • brtag pa
  • བརྟག་པ།
  • parīkṣā

5 passages contain this term:

  • i.­21
  • 10.­7
  • n.­106
  • n.­120
  • n.­181

Links to further resources:

  • 1 related glossary entry
g.­18

Analytical knowledge

  • so sor yang dag par rig pa
  • སོ་སོར་ཡང་དག་པར་རིག་པ།
  • pratisaṃvid

See Har Dayal 2004, p. 260ff.

7 passages contain this term:

  • 8.­19
  • 8.­21
  • 8.­27
  • 8.­35
  • 9.­3
  • 10.­7
  • 10.­12

Links to further resources:

  • 22 related glossary entries
g.­19

Analytical knowledge of designations

  • chos so sor yang dag par rig pa
  • ཆོས་སོ་སོར་ཡང་དག་པར་རིག་པ།
  • dharma­prati­saṃvid

3 passages contain this term:

  • i.­17
  • 8.­19
  • 8.­29

Links to further resources:

  • 4 related glossary entries
g.­20

Analytical knowledge of the objects of designation

  • don so sor yang dag par rig pa
  • དོན་སོ་སོར་ཡང་དག་པར་རིག་པ།
  • ārthapratisaṃvid

4 passages contain this term:

  • 8.­19
  • 8.­20
  • 8.­22
  • 8.­23

Links to further resources:

  • 3 related glossary entries
g.­21

Analyze

  • so sor rtog par byed
  • so sor rtog pa
  • སོ་སོར་རྟོག་པར་བྱེད།
  • སོ་སོར་རྟོག་པ།
  • pratyavekṣaṇa
  • pratyavekṣa

The term so sor rtog pa has two meanings in our text: (1) analysis (pratyavekṣa) and (2) comprehension, realization, awakening (pratibodha).

6 passages contain this term:

  • i.­16
  • i.­54
  • i.­59
  • 3.­2
  • 8.­4
  • 10.­7
g.­22

Anumāṇa

  • —
  • —
  • anumāṇa

Technical term in Buddhist logic.

1 passage contains this term:

  • n.­343

Links to further resources:

  • 1 related glossary entry
g.­23

Appearance

  • snang ba
  • སྣང་བ།
  • pratibhāsa

8 passages contain this term:

  • i.­7
  • 1.­5
  • 7.­19
  • 8.­8
  • 8.­17
  • 8.­28
  • n.­162
  • n.­186

Links to further resources:

  • 1 related glossary entry
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.­26

Appropriating cognition

  • len pa’i rnam par shes pa
  • ལེན་པའི་རྣམ་པར་ཤེས་པ།
  • ādānavijñāna

10 passages contain this term:

  • i.­9
  • i.­18
  • i.­55
  • 5.­3
  • 5.­4
  • 5.­5
  • 5.­6
  • 5.­7
  • 8.­37
  • n.­104
g.­27

Argumentative disputation

  • rtsod pa
  • རྩོད་པ།
  • vivāda

3 passages contain this term:

  • 2.­2
  • 2.­3
  • 2.­4
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.­29

Aspiration

  • mos pa
  • མོས་པ།
  • praṇidhāna

2 passages contain this term:

  • 9.­10
  • 9.­27

Links to further resources:

  • 6 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.­31

Attaining the powers

  • stobs bskyed pa
  • སྟོབས་བསྐྱེད་པ།
  • balādhāna

1 passage contains this term:

  • 7.­13

Links to further resources:

  • 1 related glossary entry
g.­32

Attending

  • rjes su dpyod pa
  • རྗེས་སུ་དཔྱོད་པ།
  • anucaranti

3 passages contain this term:

  • i.­17
  • 8.­17
  • 9.­5
g.­33

Authoritative scripture

  • yid ches pa’i lung gi tshad ma
  • ཡིད་ཆེས་པའི་ལུང་གི་ཚད་མ།
  • āptāgamapramāṇa

2 passages contain this term:

  • i.­21
  • 10.­7
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.­36

Awakening factors

  • byang chub kyi phyogs dang ’thun pa’i chos
  • བྱང་ཆུབ་ཀྱི་ཕྱོགས་དང་འཐུན་པའི་ཆོས།
  • bodhi­pakṣya­dharma

4 passages contain this term:

  • i.­21
  • 9.­3
  • 9.­4
  • 10.­7

Links to further resources:

  • 27 related glossary entries
g.­37

Awakening mind

  • byang chub kyi sems
  • བྱང་ཆུབ་ཀྱི་སེམས།
  • bodhicitta

Definition from the 84000 Glossary of Terms:

The intent at the heart of the Great Vehicle, namely to obtain buddhahood in order to liberate all beings from suffering. In its relative aspect, it is both this aspiration and the practices toward buddhahood. In its absolute aspect, it is the realization of emptiness or the awakened mind itself.

3 passages contain this term:

  • i.­49
  • 9.­9
  • n.­175

Links to further resources:

  • 41 related glossary entries
g.­38

Awareness

  • shes bzhin
  • ཤེས་བཞིན།
  • samprajāna

1 passage contains this term:

  • 9.­31

Links to further resources:

  • 2 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.­41

Belief in a perduring self

  • ’jig tshogs la lta ba
  • འཇིག་ཚོགས་ལ་ལྟ་བ།
  • satkāyadṛṣṭi

1 passage contains this term:

  • 8.­29

Links to further resources:

  • 16 related glossary entries
g.­42

Beryl

  • bai dUr+ya
  • བཻ་དཱུརྱ།
  • vaidūrya

1 passage contains this term:

  • 1.­4

Links to further resources:

  • 14 related glossary entries
g.­43

Bichiliocosm

  • stong gnyis pa bar ma’i ’jig rten gyi khams
  • སྟོང་གཉིས་པ་བར་མའི་འཇིག་རྟེན་གྱི་ཁམས།
  • dvitīyamadhyama sāhasralokadhātu

Equal to a thousand universes of a thousand worlds (i.e., a universe of a million worlds).

2 passages contain this term:

  • 8.­20
  • g.­371

Links to further resources:

  • 5 related glossary entries
g.­44

Binding

  • ’ching ba
  • འཆིང་བ།
  • bandhana

2 passages contain this term:

  • 8.­30
  • g.­299
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.­46

Body afflicted by corruption

  • gnas ngan len gyi lus
  • གནས་ངན་ལེན་གྱི་ལུས།
  • dauṣṭhulyakāya

8 passages contain this term:

  • i.­22
  • i.­24
  • i.­25
  • 8.­34
  • 9.­4
  • 10.­8
  • n.­4
  • n.­191
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.­48

Bring together

  • kun ’byung ba
  • ཀུན་འབྱུང་བ།
  • samudaya

3 passages contain this term:

  • i.­43
  • 8.­15
  • n.­171

Links to further resources:

  • 2 related glossary entries
g.­49

Buddha field

  • sangs rgyas kyi zhing
  • སངས་རྒྱས་ཀྱི་ཞིང་།
  • buddhakṣetra

Also translated as “buddha realm.”

3 passages contain this term:

  • 8.­37
  • 10.­4
  • g.­50

Links to further resources:

  • 25 related glossary entries
g.­50

Buddha realm

  • sangs rgyas kyi zhing
  • སངས་རྒྱས་ཀྱི་ཞིང་།
  • buddhakṣetra

Also translated as “buddha field.”

3 passages contain this term:

  • p.­4
  • 10.­9
  • g.­49

Links to further resources:

  • 25 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.­52

Can [only] be known by intelligent scholars well versed in the subtle

  • zhib mo brtags pa’i mkhas pa dang ’dzangs pas rig pa
  • ཞིབ་མོ་བརྟགས་པའི་མཁས་པ་དང་འཛངས་པས་རིག་པ།
  • sūkṣmaṃ nipuṇapaṇḍitavijñavedanīyaḥ

Mahāvyutpatti 2918.

1 passage contains this term:

  • 7.­19
g.­53

Causal dependence

  • rang dbang med pa
  • རང་དབང་མེད་པ།
  • asvatantra

1 passage contains this term:

  • 10.­7
g.­54

Cause and effect

  • rgyu dang ’bras bu
  • རྒྱུ་དང་འབྲས་བུ།
  • hetuphala

1 passage contains this term:

  • 10.­7
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.­57

Clarified butter

  • mar gyi snying khu
  • མར་གྱི་སྙིང་ཁུ།
  • sarpirmaṇḍa

Mahāvyutpatti 5683.

3 passages contain this term:

  • 3.­6
  • 7.­28
  • 7.­29
g.­58

Clear mindfulness

  • gsal ba
  • གསལ་བ།
  • paṭu

1 passage contains this term:

  • 10.­5
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.­61

Cognition that is personal and intuitive

  • so sor rang rig pa
  • སོ་སོར་རང་རིག་པ།
  • pratyātmavedya
  • pratyātmavedanīya
  • pratyātmajñāna
  • prātyatmam

1 passage contains this term:

  • 8.­36
g.­62

Collection of teachings on the bodhisattva [path]

  • byang chub sems dpa’i sde snod
  • བྱང་ཆུབ་སེམས་དཔའི་སྡེ་སྣོད།
  • bodhisattvapiṭaka

1 passage contains this term:

  • 9.­9

Links to further resources:

  • 8 related glossary entries
g.­63

Communication

  • ming du bya ba
  • མིང་དུ་བྱ་བ།
  • saṃjñāpya

1 passage contains this term:

  • 8.­19
g.­64

Complete equanimity

  • lhag par btang snyoms
  • ལྷག་པར་བཏང་སྙོམས།
  • adhyupekṣya

1 passage contains this term:

  • 8.­36
g.­65

Completely

  • thams cad kyi thams cad
  • ཐམས་ཅད་ཀྱི་ཐམས་ཅད།
  • sarveṇa sarvam

Mahāvyutpatti 6405.

2 passages contain this term:

  • 5.­6
  • 8.­38
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.­67

Concentrated

  • mnyam par bzhag pa
  • མཉམ་པར་བཞག་པ།
  • samāhita

Definition from the 84000 Glossary of Terms:

A state of deep concentration in which the mind is absorbed in its object to such a degree that conceptual thought is suspended. It is sometimes interpreted as settling (āhita) the mind in equanimity (sama).

1 passage contains this term:

  • 8.­36

Links to further resources:

  • 11 related glossary entries
g.­68

Concentration

  • ting nge ’dzin
  • ཏིང་ངེ་འཛིན།
  • samādhi

Definition from the 84000 Glossary of Terms:

In a general sense, samādhi can describe a number of different meditative states. In the Mahāyāna literature, in particular in the Prajñāpāramitā sūtras, we find extensive lists of different samādhis, numbering over one hundred.

In a more restricted sense, and when understood as a mental state, samādhi is defined as the one-pointedness of the mind (cittaikāgratā), the ability to remain on the same object over long periods of time. The sgra sbyor bam po gnyis pa commentary on the Mahāvyutpatti explains the term samādhi as referring to the instrument through which mind and mental states “get collected,” i.e., it is by the force of samādhi that the continuum of mind and mental states becomes collected on a single point of reference without getting distracted.

23 passages contain this term:

  • i.­16
  • i.­17
  • 8.­4
  • 8.­5
  • 8.­7
  • 8.­9
  • 8.­10
  • 8.­17
  • 8.­24
  • 8.­30
  • 8.­32
  • 8.­34
  • 8.­37
  • 9.­3
  • 9.­4
  • 9.­18
  • 9.­33
  • n.­181
  • n.­200
  • g.­167
  • g.­168
  • g.­258
  • g.­359

Links to further resources:

  • 76 related glossary entries
g.­69

Conception

  • ’du shes
  • འདུ་ཤེས།
  • saṃjñā

15 passages contain this term:

  • i.­6
  • i.­10
  • i.­44
  • 1.­4
  • 1.­5
  • 7.­10
  • 8.­11
  • 8.­20
  • 8.­37
  • 9.­18
  • 9.­19
  • 9.­20
  • 10.­5
  • n.­191
  • g.­16

Links to further resources:

  • 28 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.­72

Conceptualize

  • gdags pa
  • གདགས་པ།
  • prajñapti

Also translated here as “decide.”

5 passages contain this term:

  • i.­19
  • 5.­4
  • 9.­32
  • 9.­33
  • g.­94

Links to further resources:

  • 9 related glossary entries
g.­73

Conclusive

  • gcig tu nges pa
  • གཅིག་ཏུ་ངེས་པ།
  • aikāntikaḥ

Mahāvyutpatti 7587.

1 passage contains this term:

  • 10.­7
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.­76

Conditioning mental factors

  • ’du byed
  • འདུ་བྱེད།
  • saṃskāra

Also translated here as “conditioned phenomena.”

4 passages contain this term:

  • 6.­5
  • 8.­30
  • n.­134
  • g.­75

Links to further resources:

  • 40 related glossary entries
g.­77

Conditioning process of the mental factors

  • ’du byed mngon par ’du bya ba
  • འདུ་བྱེད་མངོན་པར་འདུ་བྱ་བ།
  • saṃskārābhi­saṃskaraṇa

1 passage contains this term:

  • 7.­15
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.­79

Confined

  • rjes su ’brel ba
  • རྗེས་སུ་འབྲེལ་བ།
  • anubandha

2 passages contain this term:

  • 7.­10
  • 7.­13
g.­80

Confusion

  • ’khrul pa
  • འཁྲུལ་པ།
  • bhrānta

7 passages contain this term:

  • i.­12
  • i.­58
  • 8.­33
  • 8.­35
  • 9.­3
  • 9.­5
  • n.­317

Links to further resources:

  • 1 related glossary entry
g.­81

Consequence

  • chud mi za ba
  • ཆུད་མི་ཟ་བ།
  • avipraṇa

1 passage contains this term:

  • 10.­7
g.­82

Consideration

  • yongs su rtog pa
  • ཡོངས་སུ་རྟོག་པ།
  • paritarka

3 passages contain this term:

  • i.­59
  • p.­4
  • 8.­4

Links to further resources:

  • 9 related glossary entries
g.­83

Consisting in

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

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

8 passages contain this term:

  • i.­42
  • 8.­30
  • 9.­4
  • 9.­5
  • n.­162
  • n.­290
  • g.­56
  • g.­87

Links to further resources:

  • 4 related glossary entries
g.­84

Constancy of phenomena

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

Mahāvyutpatti 1719.

1 passage contains this term:

  • 10.­7

Links to further resources:

  • 7 related glossary entries
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.­87

Constituted

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

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

5 passages contain this term:

  • i.­16
  • 8.­7
  • n.­181
  • g.­56
  • g.­83

Links to further resources:

  • 4 related glossary entries
g.­88

Contemplation

  • bsams pa
  • བསམས་པ།
  • cintā

1 passage contains this term:

  • n.­126
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.­90

Conventionally

  • brda
  • བརྡ།
  • saṃketa

7 passages contain this term:

  • 6.­4
  • 7.­4
  • 7.­25
  • 7.­26
  • 7.­27
  • n.­124
  • n.­133

Links to further resources:

  • 3 related glossary entries
g.­91

Correct concentration

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

2 passages contain this term:

  • 7.­27
  • g.­47

Links to further resources:

  • 8 related glossary entries
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.­93

Corruption

  • gnas ngan len
  • གནས་ངན་ལེན།
  • dauṣṭhulya

15 passages contain this term:

  • i.­16
  • 3.­3
  • 3.­7
  • 7.­24
  • 8.­15
  • 8.­32
  • 8.­34
  • 8.­36
  • 8.­37
  • 8.­38
  • 9.­5
  • 9.­29
  • 9.­30
  • n.­82
  • n.­191

Links to further resources:

  • 3 related glossary entries
g.­94

Decide

  • gdags pa
  • གདགས་པ།
  • prajñapti

Also translated here as “conceptualize.”

3 passages contain this term:

  • 3.­6
  • n.­84
  • g.­72

Links to further resources:

  • 9 related glossary entries
g.­95

Dedication of merit

  • yongs su bsngo ba
  • ཡོངས་སུ་བསྔོ་བ།
  • pariṇāmanā
  • pariṇata

2 passages contain this term:

  • 9.­13
  • n.­291

Links to further resources:

  • 6 related glossary entries
g.­96

Deeper

  • phri
  • phyi
  • ཕྲི།
  • ཕྱི།
  • —

Lit. “outer.”

1 passage contains this term:

  • 9.­29
g.­97

Deer park

  • ri dags kyi nags
  • རི་དགས་ཀྱི་ནགས།
  • mṛgadāva

The forest, located outside of Varanasi, where the Buddha first taught the Dharma.

1 passage contains this term:

  • 7.­30

Links to further resources:

  • 10 related glossary entries
g.­98

Defilement

  • nyon mongs pa
  • ཉོན་མོངས་པ།
  • kleśa

Definition from the 84000 Glossary of Terms:

The essentially pure nature of mind is obscured and afflicted by various psychological defilements, which destroy the mind’s peace and composure and lead to unwholesome deeds of body, speech, and mind, acting as causes for continued existence in saṃsāra. Included among them are the primary afflictions of desire (rāga), anger (dveṣa), and ignorance (avidyā). It is said that there are eighty-four thousand of these negative mental qualities, for which the eighty-four thousand categories of the Buddha’s teachings serve as the antidote.

Kleśa is also commonly translated as “negative emotions,” “disturbing emotions,” and so on. The Pāli kilesa, Middle Indic kileśa, and Sanskrit kleśa all primarily mean “to soil,” “to stain,” or “to defile.” The translation “affliction” is a secondary development that derives from the more general (non-Buddhist) classical understanding of kliś (“to harm,“ “to afflict”). Both meanings are noted by Buddhist commentators.

24 passages contain this term:

  • i.­25
  • 7.­10
  • 7.­12
  • 7.­13
  • 7.­16
  • 7.­24
  • 8.­20
  • 8.­34
  • 8.­35
  • 8.­37
  • 9.­4
  • 9.­5
  • 9.­9
  • 9.­10
  • 9.­12
  • 9.­18
  • 9.­27
  • 9.­28
  • 9.­31
  • 10.­7
  • 10.­8
  • n.­191
  • n.­300
  • n.­301

Links to further resources:

  • 60 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.­101

Delusion

  • gti mug
  • གཏི་མུག
  • moha

Definition from the 84000 Glossary of Terms:

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

4 passages contain this term:

  • 3.­6
  • 8.­21
  • 9.­5
  • g.­273

Links to further resources:

  • 13 related glossary entries
g.­102

Delusion

  • kun tu rmongs pa
  • rnam par rmongs pa
  • ཀུན་ཏུ་རྨོངས་པ།
  • རྣམ་པར་རྨོངས་པ།
  • saṃmoha

Also translated here as “obscuration.”

2 passages contain this term:

  • 9.­5
  • 9.­33

Links to further resources:

  • 2 related glossary entries
g.­103

Demonstration

  • bshad pa
  • བཤད་པ།
  • deśana

4 passages contain this term:

  • i.­45
  • 10.­7
  • n.­340
  • n.­357
g.­104

Description

  • rnam par bsnyad pa
  • རྣམ་པར་བསྙད་པ།
  • vyākhyā

2 passages contain this term:

  • i.­16
  • 10.­7
g.­105

Designation

  • btags pa
  • བཏགས་པ།
  • prajñapti

17 passages contain this term:

  • i.­10
  • i.­17
  • 7.­10
  • 7.­13
  • 8.­20
  • 8.­21
  • 8.­22
  • 8.­23
  • 8.­24
  • 8.­25
  • 8.­26
  • 8.­27
  • 8.­29
  • 8.­40
  • n.­63
  • n.­202
  • n.­218

Links to further resources:

  • 9 related glossary entries
g.­106

Determination

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

2 passages contain this term:

  • 10.­7
  • n.­124

Links to further resources:

  • 2 related glossary entries
g.­107

Dhāraṇī

  • gzungs
  • གཟུངས།
  • dhāraṇī

Also rendered here as “keeping it in mind,” “formula.”

6 passages contain this term:

  • i.­22
  • n.­191
  • n.­280
  • n.­363
  • g.­175
  • g.­229

Links to further resources:

  • 94 related glossary entries
g.­108

Dharma discourse

  • chos kyi rnam grangs
  • ཆོས་ཀྱི་རྣམ་གྲངས།
  • dharmaparyāya

5 passages contain this term:

  • 7.­33
  • 8.­41
  • 9.­33
  • 10.­12
  • n.­173

Links to further resources:

  • 16 related glossary entries
g.­109

Dharma of the nonexistence of defining characteristics

  • mtshan nyid med pa’i chos
  • མཚན་ཉིད་མེད་པའི་ཆོས།
  • alakṣaṇadharma

Mahāvyutpatti 353.

1 passage contains this term:

  • p.­2
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.­111

Differentiating

  • rnam par ’byed pa
  • རྣམ་པར་འབྱེད་པ།
  • vibhājanā

3 passages contain this term:

  • i.­16
  • i.­59
  • 8.­4
g.­112

Diligence

  • brtson ’grus
  • བརྩོན་འགྲུས།
  • viryā

Also translated here as “vigor.”

9 passages contain this term:

  • 6.­6
  • 9.­9
  • 9.­10
  • 9.­11
  • 9.­12
  • 9.­14
  • 9.­18
  • g.­176
  • g.­399

Links to further resources:

  • 30 related glossary entries
g.­113

Direct cognition

  • mngon sum gyi tshad ma
  • མངོན་སུམ་གྱི་ཚད་མ།
  • pratyakṣapramāṇa

6 passages contain this term:

  • i.­21
  • 10.­7
  • n.­329
  • n.­333
  • n.­340
  • n.­343
g.­114

Direct their attention

  • yid la byed
  • ཡིད་ལ་བྱེད།
  • manasikāra

15 passages contain this term:

  • i.­16
  • i.­17
  • i.­44
  • 8.­3
  • 8.­5
  • 8.­9
  • 8.­13
  • 8.­14
  • 8.­17
  • 8.­19
  • 8.­26
  • 8.­29
  • 8.­34
  • 8.­36
  • 9.­10

Links to further resources:

  • 6 related glossary entries
g.­115

Discerning

  • rab tu rnam par ’byed pa
  • རབ་ཏུ་རྣམ་པར་འབྱེད་པ།
  • pravicaya

3 passages contain this term:

  • i.­16
  • i.­59
  • 8.­4

Links to further resources:

  • 1 related glossary entry
g.­116

Discerning

  • nges par rtog pa
  • nges par rtogs pa
  • ངེས་པར་རྟོག་པ།
  • ངེས་པར་རྟོགས་པ།
  • nirūpaṇā

Mahāvyutpatti 7450.

1 passage contains this term:

  • p.­3

Links to further resources:

  • 1 related glossary entry
g.­117

Discipline

  • tshul khrims
  • ཚུལ་ཁྲིམས།
  • śīla

Definition from the 84000 Glossary of Terms:

Morally virtuous or disciplined conduct and the abandonment of morally undisciplined conduct of body, speech, and mind. In a general sense, moral discipline is the cause for rebirth in higher, more favorable states, but it is also foundational to Buddhist practice as one of the three trainings (triśikṣā) and one of the six perfections of a bodhisattva. Often rendered as “ethics,” “discipline,” and “morality.”

14 passages contain this term:

  • p.­3
  • 8.­23
  • 8.­32
  • 9.­2
  • 9.­4
  • 9.­9
  • 9.­10
  • 9.­11
  • 9.­12
  • 9.­18
  • 9.­23
  • 10.­9
  • 10.­12
  • g.­176

Links to further resources:

  • 31 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.­119

Discriminating

  • bye brag ’byed pa
  • བྱེ་བྲག་འབྱེད་པ།
  • nitīraṇa

Also rendered here as “distinguishing.”

2 passages contain this term:

  • 2.­3
  • g.­125

Links to further resources:

  • 1 related glossary entry
g.­120

Discrimination of dharmas

  • chos rab tu rnam par ’byed pa
  • ཆོས་རབ་ཏུ་རྣམ་པར་འབྱེད་པ།
  • dharmapravicaya

1 passage contains this term:

  • g.­47

Links to further resources:

  • 7 related glossary entries
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.­122

Distinctive

  • bye brag
  • བྱེ་བྲག
  • viśeṣa

3 passages contain this term:

  • 6.­4
  • 7.­4
  • n.­133

Links to further resources:

  • 1 related glossary entry
g.­123

Distinctive characteristic

  • bye brag gi mtshan nyid
  • བྱེ་བྲག་གི་མཚན་ཉིད།
  • viṣeśalakṣaṇa

4 passages contain this term:

  • 7.­25
  • 7.­26
  • 7.­27
  • 8.­19
g.­124

Distinctly perceive

  • rab tu shes
  • རབ་ཏུ་ཤེས།
  • prajānāti

4 passages contain this term:

  • 6.­10
  • 6.­11
  • 6.­12
  • 7.­20
g.­125

Distinguishing

  • bye brag ’byed pa
  • བྱེ་བྲག་འབྱེད་པ།
  • nitīraṇa

Also rendered here as “discriminating.”

6 passages contain this term:

  • i.­6
  • i.­41
  • i.­59
  • 3.­5
  • 8.­4
  • g.­119

Links to further resources:

  • 1 related glossary entry
g.­126

Diversity of things

  • ji snyed yod pa nyid
  • ཇི་སྙེད་ཡོད་པ་ཉིད།
  • yāvadbhāvikatā

1 passage contains this term:

  • 8.­20
g.­127

Domain of truth

  • chos kyi dbyings
  • ཆོས་ཀྱི་དབྱིངས།
  • dharmadhātu

8 passages contain this term:

  • i.­2
  • i.­19
  • i.­22
  • 8.­21
  • 9.­31
  • 9.­32
  • 10.­7
  • 10.­10

Links to further resources:

  • 59 related glossary entries
g.­128

Domains of mastery

  • zil gyis gnon pa’i skye mched
  • ཟིལ་གྱིས་གནོན་པའི་སྐྱེ་མཆེད།
  • abhibhvāyatana

See Buswell & Lopez 2014, p. 2.

1 passage contains this term:

  • 8.­37

Links to further resources:

  • 6 related glossary entries
g.­129

Domains of totality

  • zad par gyi skye mched
  • ཟད་པར་གྱི་སྐྱེ་མཆེད།
  • kṛtsnāyatana

This term corresponds to the kasiṇa of the Pāli tradition, a visualization object is used as a support for the totality of the meditator’s attention.

1 passage contains this term:

  • 8.­37

Links to further resources:

  • 5 related glossary entries
g.­130

Dvandva

  • —
  • —
  • dvandva

Type of Sanskrit compound.

4 passages contain this term:

  • i.­42
  • n.­40
  • n.­161
  • n.­230
g.­131

Effortless

  • lhun gyis grub pa
  • ལྷུན་གྱིས་གྲུབ་པ།
  • anābhoga

2 passages contain this term:

  • 8.­17
  • n.­365

Links to further resources:

  • 2 related glossary entries
g.­132

Elaboration of conventional expressions

  • tha snyad ’dogs pa’i spros pa
  • ཐ་སྙད་འདོགས་པའི་སྤྲོས་པ།
  • vyavahāraprapañca

1 passage contains this term:

  • 5.­2
g.­133

Eloquence

  • spobs pa
  • སྤོབས་པ།
  • pratibhāna

2 passages contain this term:

  • 8.­14
  • 9.­5

Links to further resources:

  • 18 related glossary entries
g.­134

Emanation

  • sprul pa
  • སྤྲུལ་པ།
  • nirmāṇa

See n.­365.

3 passages contain this term:

  • i.­22
  • 10.­9
  • n.­365

Links to further resources:

  • 6 related glossary entries
g.­135

Emanation body

  • sprul sku
  • སྤྲུལ་སྐུ།
  • nirmāṇakāya

5 passages contain this term:

  • i.­21
  • i.­22
  • 10.­3
  • 10.­4
  • 10.­10

Links to further resources:

  • 10 related glossary entries
g.­136

Emancipation

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

Also translated here as “pathway.”

5 passages contain this term:

  • p.­3
  • n.­286
  • g.­178
  • g.­193
  • g.­285

Links to further resources:

  • 16 related glossary entries
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.­138

Emptiness devoid of rejection

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

1 passage contains this term:

  • 8.­29

Links to further resources:

  • 4 related glossary entries
g.­139

Emptiness of the limitless

  • mtha’ las stong pa nyid
  • མཐའ་ལས་སྟོང་པ་ཉིད།
  • atyantaśūnyatā

1 passage contains this term:

  • 8.­29

Links to further resources:

  • 5 related glossary entries
g.­140

Emptiness of the substanceless

  • dngos po stong pa nyid
  • དངོས་པོ་སྟོང་པ་ཉིད།
  • a(sva)bhāvaśūnyatā

1 passage contains this term:

  • 8.­29
g.­141

Equanimity

  • btang snyoms
  • བཏང་སྙོམས།
  • upekṣā

5 passages contain this term:

  • 8.­11
  • 8.­18
  • 9.­3
  • 9.­18
  • g.­47

Links to further resources:

  • 14 related glossary entries
g.­142

Erroneous conception

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

1 passage contains this term:

  • 6.­10

Links to further resources:

  • 10 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.­144

Essencelessness

  • ngo bo nyid med pa nyid
  • ངོ་བོ་ཉིད་མེད་པ་ཉིད།
  • niḥsva­bhāvatā

The three kinds of essencelessness are essencelessness regarding defining characteristics, essencelessness regarding arising, and essencelessness regarding the ultimate.

27 passages contain this term:

  • i.­4
  • i.­11
  • i.­14
  • i.­34
  • i.­55
  • 3.­5
  • 7.­3
  • 7.­4
  • 7.­5
  • 7.­6
  • 7.­7
  • 7.­8
  • 7.­10
  • 7.­12
  • 7.­13
  • 7.­17
  • 7.­24
  • 7.­25
  • 7.­26
  • 7.­27
  • 9.­18
  • 9.­26
  • n.­54
  • n.­133
  • n.­134
  • n.­147
  • n.­151

Links to further resources:

  • 6 related glossary entries
g.­145

Essencelessness regarding arising

  • skye ba ngo bo nyid med pa nyid
  • སྐྱེ་བ་ངོ་བོ་ཉིད་མེད་པ་ཉིད།
  • utpattiniḥsva­bhāvatā

9 passages contain this term:

  • i.­11
  • 7.­3
  • 7.­5
  • 7.­7
  • 7.­11
  • 7.­12
  • 7.­13
  • n.­134
  • g.­144
g.­146

Essencelessness regarding defining characteristics

  • mtshan nyid ngo bo nyid med pa nyid
  • མཚན་ཉིད་ངོ་བོ་ཉིད་མེད་པ་ཉིད།
  • lakṣaṇaniḥsva­bhāvatā

8 passages contain this term:

  • i.­11
  • 7.­3
  • 7.­25
  • 7.­26
  • 7.­27
  • 9.­18
  • n.­141
  • g.­144
g.­147

Essencelessness regarding the ultimate

  • don dam pa ngo bo nyid med pa nyid
  • དོན་དམ་པ་ངོ་བོ་ཉིད་མེད་པ་ཉིད།
  • paramārthaniḥsva­bhāvatā

9 passages contain this term:

  • i.­11
  • i.­14
  • 7.­3
  • 7.­6
  • 7.­7
  • 7.­9
  • 7.­12
  • 7.­13
  • g.­144
g.­148

Essential characteristic

  • ngo bo nyid kyi mtshan nyid
  • ངོ་བོ་ཉིད་ཀྱི་མཚན་ཉིད།
  • svabhāvalakṣaṇa

4 passages contain this term:

  • i.­17
  • 7.­25
  • 7.­26
  • 7.­27

Links to further resources:

  • 2 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.­150

Examine

  • brtag
  • བརྟག
  • —

4 passages contain this term:

  • 1.­4
  • 1.­5
  • 8.­3
  • 8.­17

Links to further resources:

  • 1 related glossary entry
g.­151

Examine

  • rnam par dpyad
  • རྣམ་པར་དཔྱད།
  • vicārita
  • vicāraṇa

1 passage contains this term:

  • 9.­3
g.­152

Examine

  • ’jal ba
  • འཇལ་བ།
  • —

1 passage contains this term:

  • 2.­1
g.­153

Examining

  • yongs su dpyod pa
  • ཡོངས་སུ་དཔྱོད་པ།
  • parimīmāṃsā
  • paricāra

2 passages contain this term:

  • i.­59
  • 8.­4
g.­154

Excellence of their peaceful conduct

  • bzod pa dang des pa chen po dang ldan pa
  • བཟོད་པ་དང་དེས་པ་ཆེན་པོ་དང་ལྡན་པ།
  • mahākṣāntisauratyasamanvāgataḥ

Mahāvyutpatti 1115.

1 passage contains this term:

  • p.­3
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.­156

Excited

  • bzlums
  • བཟླུམས།
  • uddhata

1 passage contains this term:

  • 8.­18
g.­157

Expedient

  • rnam grangs
  • རྣམ་གྲངས།
  • paryāya

In the sūtra, paryāya is used to denote (1) an expedient or a trick in the context of illusions produced by a magician; (2) a method, an approach through which one can practice in accordance with a teaching; or (3) a scripture, a teaching regarding a specific aspect.

2 passages contain this term:

  • 1.­4
  • 1.­5

Links to further resources:

  • 4 related glossary entries
g.­158

Express themselves through conventions

  • tha snyad ’dogs
  • ཐ་སྙད་འདོགས།
  • vyavaharanti

2 passages contain this term:

  • 1.­4
  • 1.­5

Links to further resources:

  • 4 related glossary entries
g.­159

Extent

  • mthar thug pa
  • མཐར་ཐུག་པ།
  • paryanta

2 passages contain this term:

  • 9.­10
  • 9.­31
g.­160

Fabrication

  • yongs su rtog pa
  • ཡོངས་སུ་རྟོག་པ།
  • parikalpa

1 passage contains this term:

  • p.­4

Links to further resources:

  • 9 related glossary entries
g.­161

Factors of conditioned existence

  • srid pa’i yan lag
  • སྲིད་པའི་ཡན་ལག
  • bhavāṅga

The twelve factors or links of conditioned existence are: ignorance (avidyā), mental formations (saṃskāra), consciousness (vijñāna), mind and matter (nāmarūpa), the six sense organs (ṣaḍāyatana), contact (sparśa), sensation (vedanā), craving (tṛṣṇā), clinging (upādāna), becoming (bhava), birth (jāti), aging and dying (jarāmaraṇa).

3 passages contain this term:

  • 7.­25
  • 8.­30
  • n.­337

Links to further resources:

  • 1 related glossary entry
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.­163

Faith

  • dad pa
  • དད་པ།
  • śraddhā

6 passages contain this term:

  • 7.­18
  • 7.­19
  • 8.­37
  • 9.­22
  • g.­167
  • g.­168

Links to further resources:

  • 7 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.­166

Faultless state of truth

  • yang dag pa nyid skyon med pa
  • ཡང་དག་པ་ཉིད་སྐྱོན་མེད་པ།
  • samyaktvanyāma

2 passages contain this term:

  • 8.­36
  • 9.­3

Links to further resources:

  • 3 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.­169

Five great fears

  • ’jig pa chen po lnga
  • འཇིག་པ་ཆེན་པོ་ལྔ།
  • pañcamahābhaya

The five great fears are “the fear concerning livelihood, fear of disapproval, fear of death, fear of bad transmigrations, and fear that is timidity when addressing assemblies.” (Powers 1995, p. 316, n. 19).

1 passage contains this term:

  • p.­4
g.­170

Five sciences

  • rigs pa’i gnas lnga po
  • རིགས་པའི་གནས་ལྔ་པོ།
  • pañcavidyā

The five sciences are grammar, logic, philosophy, medicine, and crafts.

2 passages contain this term:

  • 9.­18
  • n.­294
g.­171

Flexibility

  • shin tu sbyangs pa
  • ཤིན་ཏུ་སྦྱངས་པ།
  • praśrabdhi

Definition from the 84000 Glossary of Terms:

Fifth among the branches or limbs of awakening (Skt. bodhyaṅga); a condition of calm, clarity, and composure in mind and body that serves as an antidote to negativity and confers a mental and physical capacity that facilitates meditation and virtuous action.

6 passages contain this term:

  • 8.­3
  • 8.­4
  • 8.­5
  • 9.­18
  • n.­191
  • g.­47

Links to further resources:

  • 10 related glossary entries
g.­172

Focus their minds within

  • sems nang du ’jog
  • སེམས་ནང་དུ་འཇོག
  • cittasthāpana

1 passage contains this term:

  • 9.­10
g.­173

Foolish being

  • byis pa
  • བྱིས་པ།
  • bāla

2 passages contain this term:

  • 1.­6
  • 8.­8

Links to further resources:

  • 2 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.­175

Formula

  • gzungs
  • གཟུངས།
  • dhāraṇī

“Formula” in the sense of a “mnemonic formula” encapsulating a method or key points in a few words. On the meaning of this term, see Braarvig 1985.

Also rendered here as “keeping it in mind,” “dhāraṇī.”

4 passages contain this term:

  • i.­22
  • 10.­8
  • g.­107
  • g.­229

Links to further resources:

  • 94 related glossary entries
g.­176

Foundations of training

  • bslab pa’i gzhi
  • བསླབ་པའི་གཞི།
  • śikṣāpada

In this text, the six foundations of training are listed as generosity, discipline, patience, diligence, meditative absorption, and wisdom.

2 passages contain this term:

  • 9.­9
  • 9.­18

Links to further resources:

  • 9 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.­178

Four kinds of assurance

  • mi ’jigs pa bzhi
  • མི་འཇིགས་པ་བཞི།
  • catvāri vaiśāradyāni

The four kinds of assurance of a tathāgata are (1) assurance concerning complete awakening (abhisambodhivaiśāradya, thams cad mkhyen pa la mi ’jigs pa ); (2) assurance concerning the destruction of the impurities (āsravakṣayavaiśāradya, zag pa zad pa mkhyen pa la mi ’jigs pa); (3) assurance concerning harmful things (antarāyikadharmavaiśāradya, bar du gcod pa’i chos la mi ’jigs pa); and (4) assurance concerning the path that leads to emancipation (nairyāṇikapratipadvaiśāradya, thob par ’gyur bar nges par ’byung ba’i lam la mi ’jigs pa). See Rahula 2001, p. 230, in which they are called “perfect self-confidence.”

1 passage contains this term:

  • 10.­7

Links to further resources:

  • 27 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.­180

Four methods of conversion

  • bsdu ba’i dngos po bzhi’i ming
  • བསྡུ་བའི་དངོས་པོ་བཞིའི་མིང་།
  • catvāri saṃgrahavastūni

Mahāvyutpatti 924. The four methods of conversion are: (1) generosity (dāna), (2) kind words (priyavādita), (3) being supportive of others (arthacaryā), and (4) being consistent with one’s own teachings (samānārthatā). (see Mvyut 924).

1 passage contains this term:

  • 9.­10

Links to further resources:

  • 20 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.­182

Four seals of Dharma

  • phyag rgya bzhi
  • ཕྱག་རྒྱ་བཞི།
  • caturmudrā

The impermanence of all conditioned phenomena, the suffering inherent to all conditioned phenomena, the selflessness of all phenomena, and nirvāṇa as the state of peace.

1 passage contains this term:

  • n.­189

Links to further resources:

  • 5 related glossary entries
g.­183

Free from covetousness

  • zang zing med pa
  • ཟང་ཟིང་མེད་པ།
  • nirāmiṣa

In the sense of “disinterested,” “not expecting a reward.”

1 passage contains this term:

  • 8.­40
g.­184

Free of any wrongdoing

  • kha na ma tho ba med pa
  • ཁ་ན་མ་ཐོ་བ་མེད་པ།
  • anavadya

2 passages contain this term:

  • 9.­19
  • 9.­20
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.­189

Gāthā

  • tshigs su bcad pa
  • ཚིགས་སུ་བཅད་པ།
  • gāthā

A gāthā is a verse or stanza.

3 passages contain this term:

  • i.­53
  • n.­72
  • n.­363

Links to further resources:

  • 10 related glossary entries
g.­190

Generosity

  • sbyin pa
  • སྦྱིན་པ།
  • —

7 passages contain this term:

  • 9.­9
  • 9.­12
  • 9.­18
  • 9.­25
  • 9.­27
  • g.­176
  • g.­180

Links to further resources:

  • 25 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.­192

Gnosis and vision

  • shes pa dang mthong ba
  • ཤེས་པ་དང་མཐོང་བ།
  • jñānadarśana

8 passages contain this term:

  • i.­18
  • 1.­2
  • 1.­3
  • 1.­5
  • 8.­35
  • 9.­3
  • n.­55
  • n.­230
g.­193

Gone forth

  • nges par ’byung ba
  • ངེས་པར་འབྱུང་བ།
  • niryātaka
  • parivrājaka

Having left one’s home to become a wandering mendicant. Also translated here as emancipation and as pathway.

2 passages contain this term:

  • p.­4
  • g.­285

Links to further resources:

  • 16 related glossary entries
g.­194

Great emptiness

  • chen po stong pa nyid
  • ཆེན་པོ་སྟོང་པ་ཉིད།
  • mahāśūnyatā

The emptiness of the space containing all domains, objects, and locations.

1 passage contains this term:

  • 8.­29

Links to further resources:

  • 4 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.­196

Had realized the sameness [of all phenomena], the state of a buddha in which there is neither a center nor a periphery

  • mtha’ dang dbus med pa’i sangs rgyas kyi sa mnyam pa nyid bu thugs su chud pa
  • མཐའ་དང་དབུས་མེད་པའི་སངས་རྒྱས་ཀྱི་ས་མཉམ་པ་ཉིད་བུ་ཐུགས་སུ་ཆུད་པ།
  • anantamadhyabuddhabhūmisamatādhigataḥ

Mahāvyutpatti 369.

1 passage contains this term:

  • p.­2
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: