The Transcendent Perfection of Wisdom in Ten Thousand Lines
Toh 11
Degé Kangyur, vol. 31 (shes phyin, ga), folios 1.b–91.a and vol 32 (shes phyin, nga), folios 92.b–397.a.
Translated by the Padmakara Translation Group
under the patronage and supervision of 84000: Translating the Words of the Buddha
First published 2018
Current version v 1.39.3 (2021)
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Table of Contents
Summary
While dwelling at Vulture Peak near Rājagṛha, the Buddha sets in motion the sūtras that are the most extensive of all—the sūtras on the Prajñāpāramitā, or “Transcendent Perfection of Wisdom.” Committed to writing around the start of the first millennium, these sūtras were expanded and contracted in the centuries that followed, eventually amounting to twenty-three volumes in the Tibetan Kangyur. Among them, The Transcendent Perfection of Wisdom in Ten Thousand Lines is a compact and coherent restatement of the longer versions, uniquely extant in Tibetan translation, without specific commentaries, and rarely studied. While the structure generally follows that of the longer versions, chapters 1–2 conveniently summarize all three hundred and sixty-seven categories of phenomena, causal and fruitional attributes which the sūtra examines in the light of wisdom or discriminative awareness. Chapter 31 and the final chapter 33 conclude with an appraisal of irreversible bodhisattvas, the pitfalls of rejecting this teaching, and the blessings that accrue from committing it to writing.
Acknowledgements
Translated by the Padmakara Translation Group under the direction of Jigme Khyentse Rinpoche and Pema Wangyal Rinpoche. The text was translated, introduced, and annotated by Dr. Gyurme Dorje, and edited by Charles Hastings and John Canti with contributions from Greg Seton.
This translation has been completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
Work on this text was made possible thanks to generous donations made by Dzongsar Jamyang Khyentse Rinpoche; respectfully and humbly offered by Judy Cole, William Tai, Jie Chi Tai and families; by Shi Jing and family; by Wang Kang Wei and Zhao Yun Qi and family; and by Matthew, Vivian, Ye Kong and family. They are all most gratefully acknowledged.
Introduction
The Tibetan Buddhist tradition classifies the discourses delivered by Buddha Śākyamuni in terms of the three turnings of the doctrinal wheel, promulgated at different places and times in the course of his life. Among them, the sūtras of the first turning expound the four noble truths, those of the second turning explain emptiness and the essenceless nature of all phenomena, while those of the third turning elaborate further distinctions between the three essenceless natures.1 The sūtras of the transcendent perfection of wisdom (prajñāpāramitā),2 to which the text translated here belongs, are firmly placed by their own assertion3 within the second turning, promulgated at Vulture Peak near Rājagṛha.
The Daśasāhasrikāprajñāpāramitā
Structure of the Text
Summary of the Text
Notes on this publication
The Context
[V31] [F.1.b] [B1]
Homage to all the buddhas and bodhisattvas!
The Blessed One16 was residing at Vulture Peak near Rājagṛha with a large monastic gathering comprising many thousands of fully ordained monks. All of them were arhats who had attained the cessation of contaminants and were without afflicted mental states, fully controlled, their minds thoroughly liberated, their wisdom well liberated, thoroughbreds, mighty nāgas, their tasks accomplished, their work completed, their burdens relinquished, their own objectives already fulfilled, the fetters binding them to the rebirth process completely severed, their minds thoroughly liberated by means of genuine understanding, having perfected the highest of all mental faculties, with the exception of one person—Senior Ānanda, a disciple who had merely entered the stream.17
All Phenomena
Then, once again, the Blessed One addressed Senior Śāradvatīputra in the following words, “Śāradvatīputra, if you ask what are the ‘ten powers of the tathāgatas,’ they are as follows: [F.12.a] (1) definitive knowledge that things which are possible are indeed possible;51 (2) definitive knowledge that things which are impossible are indeed impossible; (3) definitive knowledge, through possibilities and causes, of the maturation of past, future, and present actions, and of those who undertake such actions; (4) definitive knowledge of multiple world systems and diverse dispositions; (5) definitive knowledge of the diversity of inclinations and the multiplicity of inclinations that other sentient beings and other individuals have; (6) definitive knowledge of whether the acumen of other sentient beings and other individuals is supreme or not; (7) definitive knowledge of the paths that lead anywhere; (8) definitive knowledge of all the afflicted and purified mental states and their emergence, with respect to the faculties, powers, branches of enlightenment, aspects of liberation, meditative concentrations, meditative stabilities, and formless absorptions; (9) definitive knowledge of the recollection of multiple past abodes, and of the transference of consciousness at the death and birth of all sentient beings; and (10) definitive knowledge that through one’s own extrasensory powers one has actualized, achieved, and maintained in this very lifetime the liberation of mind and the liberation of wisdom in the state that is free from contaminants because all contaminants have ceased, and so one can say, ‘My rebirths have come to an end. I have practiced chastity. I have fulfilled my duties. I will experience no other rebirths apart from this one.’52 Śāradvatīputra, these are called the ten powers of the tathāgatas.
Non-fixation
Then, Senior Śāradvatīputra asked the Blessed One, “Venerable Lord, what is the fixation of a bodhisattva?”
The Blessed One replied, “Śāradvatīputra, [F.19.b] fixation denotes the views that bodhisattvas might adopt with regard to all things, and the deluded mindsets which they might have.”
Then he asked, “Lord, what views might great bodhisattva beings adopt with respect to all things?”
The Blessed One replied, “Śāradvatīputra, there are views that concern the psycho-physical aggregates, the sensory elements, the sense fields, the noble truths, and dependent origination. Similarly, there are views concerning the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, and liberation. Similarly, there are views concerning the meditative concentrations, the immeasurable aspirations, and the formless absorptions. Similarly, there is a view concerning the contemplations [of impurity], a view concerning the recollections, a view concerning the aspects of perception, a view concerning the modes of knowledge, a view concerning the meditative stabilities, a view concerning the faculties, a view concerning the sense fields of mastery, and a view concerning the aspects of emptiness. Similarly, there are views concerning the ten powers of a tathāgata, the assurances, the unhindered discernments, great loving kindness, great compassion, the eighteen distinct qualities of the buddhas, the understanding of all phenomena, the understanding of the aspects of the path, [and omniscience]. Similarly, there is a view concerning the transcendent perfections, a view concerning the extrasensory powers, a view concerning the eyes,142 a view concerning the major marks, and a view concerning the minor marks. Śāradvatīputra, these are the views that great bodhisattva beings might adopt, with respect to all things.”
Union
Then, Senior Śāradvatīputra asked the Blessed One, “Venerable Lord, how do great bodhisattva beings engage in union with the transcendent perfection of wisdom without fixation?”
The Blessed One replied to Senior Śāradvatīputra as follows: “Śāradvatīputra, when great bodhisattva beings engage in union with the emptiness of physical forms they are said to engage in union with the transcendent perfection of wisdom; and likewise, when they engage in union with the emptiness of feelings, the emptiness of perceptions, the emptiness of formative predispositions, and the emptiness of consciousness, they are said to engage in union with the transcendent perfection of wisdom.
Designation of a Bodhisattva
Then, Senior Śāradvatīputra asked the Blessed One, “Venerable Lord! When you say that great bodhisattva beings who continue to engage in union with the transcendent perfection of wisdom deserve respect, then, Venerable Lord, what constitutes that phenomenon designated by the term ‘bodhisattva,’ that is to say, the one who at all times continues to engage inseparably in union with the transcendent perfection of wisdom? If one were to ask why, it is because I do not consider any phenomenon that may be designated by the term ‘bodhisattva.’”148
Training
“Śāradvatīputra, you said that you do not consider any phenomenon which may be designated by the term ‘bodhisattva.’ Indeed, Śāradvatīputra, phenomena do not consider phenomena. Nor, Śāradvatīputra, do phenomena consider the expanse of reality. The sensory element of sights does not consider the expanse of reality. Nor does the expanse of reality consider the sensory element of sights, and in the same way, the expanse of reality does not consider [any other sensory elements] up to and including the sensory element of consciousness. Nor does the sensory element of consciousness and so forth consider the expanse of reality.
Non-apprehension
Then Senior Śāradvatīputra asked the Blessed One, “Venerable Lord! Who are the spiritual mentors who would enable great bodhisattva beings upon being accepted by a spiritual mentor to hear this teaching on the transcendent perfection of wisdom and not be afraid or terrified, and swiftly attain emancipation in omniscience, without ever descending to the levels of the śrāvakas and pratyekabuddhas?”
Maturity
Then, Senior Śāradvatīputra asked the Blessed One, “Venerable Lord! How do unskilled great bodhisattva beings descend to the level of the śrāvakas and the level of the pratyekabuddhas, and how do they not enter into the maturity of a bodhisattva? What is the immaturity of a bodhisattva? What is the maturity of a bodhisattva?”169
Teaching
Then, Senior Śāradvatīputra asked the Blessed One, “Venerable Lord! In what circumstances do great bodhisattva beings enter into the maturity of the bodhisattvas, and what is this vehicle of the bodhisattvas wherein emancipation is not attained through limited vehicles?”
The Blessed One then addressed Senior Śāradvatīputra as follows: “Śāradvatīputra, whenever great bodhisattva beings practice the transcendent perfection of generosity, they do not practice their generosity for the sake of a limited number of sentient beings. When they practice the transcendent perfection of ethical discipline, they do not maintain their ethical discipline for the sake of a limited number of sentient beings. It is the same when they practice the transcendent perfection of tolerance, the transcendent perfection of perseverance, and the transcendent perfection of meditative concentration; and when they practice the transcendent perfection of wisdom, they do not cultivate wisdom for the sake of a limited number of sentient beings. Rather, when they practice the transcendent perfection of generosity, they practice their generosity for the sake of all sentient beings, [F.86.a] and so on in the same vein. When they practice the transcendent perfection of wisdom, they cultivate wisdom for the sake of all sentient beings.174
Extrasensory Powers
Then, Senior Subhūti asked the Blessed One, “Venerable Lord! When it is said that they should don the great armor, what is the extent of the great armor that they should don?”
The Blessed One then addressed Senior Subhūti as follows: “Subhūti, great bodhisattva beings should don the armor of the transcendent perfection of generosity, and similarly, they should don the armor of the other transcendent perfections, up to and including the transcendent perfection of wisdom. They should don the armor of the applications of mindfulness, and don the armor of [the other causal attributes], up to and including the noble eightfold path. They should don the armor of the emptiness of internal phenomena, and don the armor of the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities. Similarly, they should don the armor of the ten powers of the tathāgatas, [F.98.a] and they should don the armor of the [other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. They should don the armor of [the attainments], up to and including omniscience. They should don the armor of the buddha body. Then they will illuminate the world system of the great trichiliocosm.
Non-abiding
“Moreover, Subhūti, the great armor of great bodhisattva beings consists of the five refined eyes. What are these five, you may ask? They comprise (1) the eye of flesh, (2) the eye of divine clairvoyance, (3) the eye of wisdom, (4) the eye of the sacred doctrine, and (5) the eye of the buddhas. These are called the five eyes.”
Senior Subhūti then asked the Blessed One, “Venerable Lord! What is the refined eye of flesh, possessed by great bodhisattva beings?”
Meditative Stability
[F.121.a] Senior Subhūti then said to the Blessed One, “Venerable Lord! If, when great bodhisattva beings practice the transcendent perfection of wisdom, they engage unskillfully with physical forms, then they are merely engaging with mental images, and if they engage in the same manner with feelings, perceptions, formative predispositions, and consciousness, then they are merely engaging with mental images. Also, if they engage with the notion that physical forms are permanent, or the notion that these are impermanent, then they are merely engaging with mental images. Similarly, if they engage with the notion that feelings, perceptions, formative predispositions, and consciousness are permanent, or that these are impermanent, then they are merely engaging with mental images. Similarly, if they engage with the notion that physical forms are imbued with happiness, or that these are imbued with suffering, then they are merely engaging with mental images. Similarly, if they engage with the notion that feelings, perceptions, formative predispositions, and consciousness are imbued with happiness, or that these are imbued with suffering, then they are merely engaging with mental images.
Like Space
The Blessed One addressed Senior Subhūti as follows: “Subhūti, you asked where this vehicle will come to rest. In this regard, Subhūti, [F.134.b] the vehicle will not come to rest anywhere. If you ask why, it is because resting is non-apprehensible, and so all things do not come to rest. On the other hand, the vehicle will come to rest by way of its non-resting. Subhūti, just as the expanse of reality neither comes to rest, nor does it not come to rest, similarly, Subhūti, the vehicle does not come to rest, nor does it not come to rest. The same refrain should be extensively applied here, just as has been indicated in the context of the previous chapter.
Neither Coming nor Going
The Blessed One then addressed Senior Subhūti as follows: “Subhūti, you have said that this Great Vehicle neither comes nor goes, and nor does it stay. Subhūti, that is so! You have spoken correctly. Subhūti, in this supreme vehicle, the Great Vehicle, no coming is indeed discernible, nor are going and abiding discernible. If you ask why, Subhūti, it is because all things are unmoving; for that reason, they do not come from anywhere, they do not go anywhere, and they do not even abide anywhere. If you ask why, Subhūti, it is because physical forms do not come from anywhere, they do not go anywhere, and they do not abide anywhere. Similarly, feelings, perceptions, formative predispositions, and consciousness also do not come from anywhere, they do not go anywhere, and they do not abide anywhere.
The Transcendent Perfection of Tolerance
Then Śakra, mighty lord of the gods [of Trayastriṃśa], and as many gods of the Caturmahārājakāyika realm as there are throughout the world systems of the great trichiliocosm, all congregated there, in that same assembly, along with their divine princes—ten million, one hundred billion, many hundred thousands in number. The divine princes of the Yāma realm, the divine princes of the Tuṣita realm, the divine princes of the Nirmāṇarata realm, and the divine princes of the Paranirmitavaśavartin realm throughout the world systems of the great trichiliocosm also congregated there, in that same assembly, as did all the gods presiding over the twelve Brahmā realms, as many as there are in the world systems of the great trichiliocosm, along with the [lesser gods of] the Brahmā realms—ten million, one hundred billion, many hundred thousands in number. All the gods presiding over the Pure Abodes, as many as there are throughout the world systems of the great trichiliocosm also congregated there, in that same assembly, along with the [lesser] gods of the Pure Abodes—ten million, one hundred billion, many hundred thousands in number.288 Yet the radiance of their bodies, originating through the ripening of the past actions of the gods of the Caturmahārājakāyika realm, and similarly, the radiance of their bodies originating through the ripening of the past actions of the gods of the Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, and Paranirmitavaśavartin realms, and likewise that of the [other] gods, from those of the Brahmākāyika realm up to the Pure Abodes, did not approach even one hundredth part of the natural radiance of the Tathāgata. They did not approach even a thousandth part of it. They did not approach one hundred thousandth part, nor one thousand billionth part of it. Nor did they approach it in any number, fraction, synonym, comparison, or quality. [F.156.b] The effulgence of the Tathāgata’s body was manifestly supreme alongside those radiances. It was manifestly perfect, supreme, abundant, unsurpassed, and unexcelled. Just as a burning tree stump neither shines, nor gleams, nor sparkles alongside the gold of the Jambu River, so the radiance of all the gods, originating through the ripening of their past actions, neither shone, nor gleamed, nor sparkled alongside the natural effulgence of the Tathāgata’s body. Indeed, alongside those radiances, the natural effulgence of the Tathāgata’s body was best. It was perfect, supreme, abundant, unsurpassed, and unexcelled.
Conceptual Notions
Then the divine princes thought, “How should we uphold the doctrine revealed by the Elder Subhūti?”
Senior Subhūti, knowing the thoughts of those divine princes in his own mind, then addressed those divine princes as follows: “Divine princes! You should uphold [the view] that those who teach my sacred doctrine resemble a magical display, and that those who listen to my sacred doctrine also resemble a magical display. They will neither hear the sacred doctrine which I have taught, nor will they actualize it.”
Advantages
Then Senior Śāradvatīputra said to the Blessed One, “Venerable Lord! The transcendent perfection of wisdom sheds light owing to its utter purity. Venerable Lord! I pay homage to the transcendent perfection of wisdom. Venerable Lord! The transcendent perfection of wisdom is unsullied by the three world systems. [F.174.b] Venerable Lord! The transcendent perfection of wisdom dispels the blindness of afflicted mental states and all false views. Venerable Lord! The transcendent perfection of wisdom has precedence over all branches of enlightenment. Venerable Lord! The transcendent perfection of wisdom secures happiness, distinct from all fears, enmity, and harmful [thoughts or deeds]. Venerable Lord! The transcendent perfection of wisdom brings light to all sentient beings so that they might acquire the [five] eyes. Venerable Lord! The transcendent perfection of wisdom demonstrates the path to those who are going astray so that they might abandon the two extremes. Venerable Lord! The transcendent perfection of wisdom is omniscience, so that all afflicted mental states and involuntary reincarnation through propensities might be abandoned. Venerable Lord! The transcendent perfection of wisdom is the mother of the bodhisattvas because it generates all the attributes of the buddhas. Venerable Lord! The transcendent perfection of wisdom is neither produced, nor does it disintegrate, because it is empty of intrinsic defining characteristics. Venerable Lord! The transcendent perfection of wisdom abandons cyclic existences because it is neither an enduring state, nor is it perishable. Venerable Lord! The transcendent perfection of wisdom offers protection to those who lack protection because it bestows all that is precious. Venerable Lord! The transcendent perfection of wisdom is endowed with the completely perfect [ten] powers302 because it cannot be crushed by any antagonists. Venerable Lord! The transcendent perfection of wisdom turns the wheel of the sacred doctrine, repeating it in the three times and in its twelve aspects,303 because it is neither subject to promulgation nor reversal. [F.175.a] Venerable Lord! The transcendent perfection of wisdom genuinely displays the essential nature of all things because it is the emptiness of the essential nature of non-entities. Venerable Lord! How can bodhisattvas, those who are on the vehicle of the bodhisattvas, those who are on the vehicle of the śrāvakas, or those who are on the vehicle of the pratyekabuddhas abide in the transcendent perfection of wisdom?”
Purity
Then Senior Śāradvatīputra asked the Blessed One, “Venerable Lord! Where did those great bodhisattva beings who aspire to this profound transcendent perfection of wisdom pass away before coming into this [world]? For how long have they embarked on unsurpassed, genuinely perfect enlightenment? How many tathāgatas have they honored? How long have they practiced the transcendent perfection of generosity, and similarly, how long have they practiced the transcendent perfection of ethical discipline, the transcendent perfection of tolerance, the transcendent perfection of perseverance, [F.188.a] the transcendent perfection of meditative concentration, and the transcendent perfection of wisdom? Do they genuinely and methodically310 aspire to this profound transcendent perfection of wisdom?”
Agents and Non-agents
Then Senior Subhūti said to the Blessed One, “Venerable Lord! The transcendent perfection of wisdom is an agent that has no actions.”
The Blessed One replied, “This is because it is non-apprehensible as an agent, because it is non-apprehensible in terms of all phenomena, and so forth.”
“Venerable Lord! How then should great bodhisattva beings practice the transcendent perfection of wisdom?”
The Blessed One replied, “Subhūti, great bodhisattva beings who practice the transcendent perfection of wisdom practice the transcendent perfection of wisdom whenever they do not engage with physical forms. Similarly, they practice the transcendent perfection of wisdom whenever they do not engage with feelings, perceptions, formative predispositions, and consciousness. In the same vein, they practice the transcendent perfection of wisdom whenever they do not engage with [any other attributes and attainments], up to and including omniscience.
Enlightened Attributes
Then Senior Subhūti said to the Blessed One, “Venerable Lord! This transcendent perfection of wisdom is the infinite transcendent perfection.”327
Early Indications
Then Senior Subhūti said to the Blessed One, “Venerable Lord! This transcendent perfection of wisdom is profound. Venerable Lord! This transcendent perfection of wisdom is established by means of great deeds. Accordingly, Venerable Lord, this transcendent perfection of wisdom is established by means of unappraisable deeds, innumerable deeds, and deeds that are equal to the unequaled.”
Cultivation
Then Senior Subhūti asked the Blessed One, “Venerable Lord! Since beginner bodhisattvas wish to train in the transcendent perfection of wisdom, and similarly, since they wish to train in the transcendent perfection of meditative concentration, the transcendent perfection of perseverance, the transcendent perfection of tolerance, the transcendent perfection of ethical discipline, and the transcendent perfection of generosity, why should they rely on and venerate spiritual mentors who genuinely offer instruction in this transcendent perfection of wisdom, and who similarly offer instruction in the transcendent perfection of meditative concentration, the transcendent perfection of perseverance, the transcendent perfection of tolerance, the transcendent perfection of ethical discipline, and the transcendent perfection of generosity, saying, [F.235.a] ‘Come, son of enlightened heritage or daughter of enlightened heritage! You should dedicate whatever gifts you have offered to all sentient beings, making common cause with all sentient beings and without apprehending anything, toward the attainment of unsurpassed, genuinely perfect enlightenment. You should not misconstrue this unsurpassed, genuinely perfect enlightenment as the transcendent perfection of generosity! You should not misconstrue this unsurpassed, genuinely perfect enlightenment as the transcendent perfection of ethical discipline, the transcendent perfection of tolerance, the transcendent perfection of perseverance, the transcendent perfection of meditative concentration, or the transcendent perfection of wisdom! Similarly, you should not misconstrue this unsurpassed, genuinely perfect enlightenment as the emptiness of internal phenomena, as the emptiness of external phenomena, as the emptiness of both external and internal phenomena, and [as the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities! Similarly, you should not misconstrue this unsurpassed, genuinely perfect enlightenment as the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the paths! In the same vein as before, you should not misconstrue this unsurpassed, genuinely perfect enlightenment as [the fruitional attributes and attainments], up to and including omniscience.’?”
Non-acceptance and Non-rejection
Then all the gods inhabiting the world system of desire and all the gods inhabiting the world system of form scattered divine sandalwood powders, incense, palm leaf powders, divine blue lotuses, night lotuses, and white lotuses toward the Lord Buddha. Coming into the presence of the Blessed One, they prostrated with their heads at his feet, and took their place to one side. Having taken their place to one side, those gods then said to the Blessed One, “Venerable Lord! This profound transcendent perfection of wisdom is hard to realize, it cannot be scrutinized, it is not within the range of sophistry, and it may be known by the wise and by those who are skilled in investigating subtle quiescence. Venerable Lord, the enlightenment of the lord buddhas revealed in this profound transcendent perfection of wisdom is incompatible with all mundane [phenomena].
Initial Engagement
Then Senior Subhūti asked the Blessed One, “Venerable Lord! In what should great bodhisattva beings who seek emancipation in unsurpassed, genuinely perfect enlightenment abide?”
The Blessed One replied to Senior Subhūti, “Great bodhisattva beings who wish to attain emancipation in unsurpassed, genuinely perfect enlightenment should abide in a state of equanimity with respect to all sentient beings. They should cultivate a state of equanimity with respect to all sentient beings, and having established this even-mindedness, they should offer benedictions and greetings to all sentient beings with a benevolent attitude. They should cultivate loving kindness with respect to all sentient beings. They should minimize pride with respect to all sentient beings. They should cultivate the notion that they are teaching all sentient beings. They should offer benedictions and greetings to all sentient beings with sweet and gentle words. They should cultivate an attitude that is free from enmity with respect to all sentient beings. They should cultivate an attitude that is free from harming with respect to all sentient beings. They should cultivate an attitude that regards all sentient beings as their parents, brothers, and sisters. They should cultivate an attitude that regards all sentient beings as their friends, peers, and kinsmen. They should offer benedictions and greetings with an attitude that regards all sentient beings as their parents, brothers, sisters, friends, peers, and kinsmen. They should also abstain from killing living creatures and they should encourage others to adhere to the genuine path by abstaining from killing living creatures. They should always praise abstention from the killing of living creatures. They should praise and rejoice in others who abstain from the killing of living creatures. [F.263.b] In the same vein as before, they themselves should abstain from wrong views, and so forth, and they should encourage others also to adhere to the genuine path by abstaining from wrong views. They should praise abstention from wrong views and they should praise and rejoice in others who abstain from wrong views. It is in this way, Subhūti, that great bodhisattva beings who seek to attain emancipation in unsurpassed, genuinely perfect enlightenment should maintain these doctrines, and do so without apprehending anything.
Skill in Means
Then [F.276.a] Senior Subhūti asked the Blessed One, “Venerable Lord! How should great bodhisattva beings who practice the transcendent perfection of wisdom investigate382 the meditative stability of emptiness? How should they become equipoised in the meditative stability of emptiness? How should they investigate the meditative stability of signlessness? How should they become equipoised in the meditative stability of signlessness? How should they investigate the meditative stability of aspirationlessness? How should they become equipoised in the meditative stability of aspirationlessness? How should they investigate the four applications of mindfulness? How should they cultivate the four applications of mindfulness? In the same vein, how should they investigate [the other causal attributes], up to and including the noble eightfold path? How should they cultivate [the other causal attributes], up to and including the noble eightfold path? How should they investigate the ten powers of the tathāgatas, the four assurances, the four unhindered discernments, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas? How should they cultivate [those fruitional attributes], up to and including the eighteen distinct qualities of the buddhas?”
Rejoicing
Then Śakra, mighty lord of the gods, thought, “If great bodhisattva beings surpass sentient beings while just practicing this profound transcendent perfection of wisdom, [F.287.b] what need one say when they have attained manifestly perfect buddhahood, the genuinely perfect enlightenment! If even those sentient beings whose minds are just introduced to omniscience find wealth, and if even those sentient beings sustain themselves through noble livelihoods, what need one say about those who have set their minds on the aspiration toward unsurpassed, genuinely perfect enlightenment! Those sentient beings who have set their minds on the aspiration toward unsurpassed, genuinely perfect enlightenment, and even those who have not yet done so, are to be envied when they always listen to this profound transcendent perfection of wisdom.”
Full Attainment
Then Senior Subhūti asked the Blessed One, “Venerable Lord! How do great bodhisattva beings, after abiding in the transcendent perfection of generosity, acquire the transcendent perfection of ethical discipline?”396
The Blessed One replied, “Subhūti, when great bodhisattva beings dispense their gifts, acquisitiveness does not arise. When they dispense their gifts, miserliness does not arise. Indeed, they dedicate those gifts toward omniscience, and they serve all sentient beings with physical acts of loving kindness. Similarly, they serve them with verbal acts of loving kindness, and with mental acts of loving kindness. At that time, great bodhisattva beings acquire the transcendent perfection of ethical discipline.”
Dissimilar Defining Characteristics
Then Senior Subhūti asked the Blessed One, “Venerable Lord! When all things are indivisible, signless, and empty of their own defining characteristics, how could the cultivation of the six transcendent perfections be fulfilled? How could they be differently designated? How could they be differentiated? Venerable Lord! When all things are gathered in the transcendent perfection of wisdom, how could the transcendent perfection of generosity exist? [F.311.b] Similarly, how could the transcendent perfection of ethical discipline, the transcendent perfection of tolerance, the transcendent perfection of perseverance, and the transcendent perfection of meditative concentration exist; in the same vein, how could [all other causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, exist? Venerable Lord! When all things are without defining characteristics, how could a single defining characteristic be designated?”401
The Gift of the Sacred Doctrine
Then Senior Subhūti asked the Blessed One, “Venerable Lord! How do great bodhisattva beings who practice the transcendent perfection of wisdom attract sentient beings with the gift of the sacred doctrine?”
The Blessed One replied, “Subhūti, there are two ways in which great bodhisattva beings who practice the transcendent perfection of wisdom attract sentient beings with the gift of the sacred doctrine. Subhūti, these comprise the mundane and supramundane gifts of the sacred doctrine. If you ask what constitutes the mundane gift of the sacred doctrine, that which describes, explains, demonstrates, and analyzes mundane phenomena—describing, explaining, demonstrating, and analyzing the [earlier] chapters on repulsive phenomena, along with the four meditative concentrations, the four immeasurable aspirations, the four formless absorptions, and the five extrasensory powers—is designated as the ‘mundane gift of the sacred doctrine.’ If you ask why this is mundane, it is called ‘mundane’ because it does not transcend the world.
Inherent Existence
Then Senior Subhūti asked the Blessed One, “Venerable Lord! How do great bodhisattva beings who practice the transcendent perfection of wisdom observe and study production and disintegration with respect to the five psycho-physical aggregates, while training in these three gateways to liberation?”
The Blessed One replied, “Subhūti, great bodhisattva beings who train in the transcendent perfection of wisdom correctly perceive physical forms. They correctly perceive the real nature of physical forms—that physical forms neither arise from anywhere, nor do they cease anywhere. If you ask how they correctly perceive physical forms, they see that physical forms are utterly porous or utterly fallacious,420 just as a mass of foam is insubstantial. If you ask how they perceive the arising of physical forms, inasmuch as physical forms neither arise from anywhere, nor do they go anywhere, they correctly perceive the non-arising of physical forms from anywhere and their non-going to anywhere. So it is that they perceive the arising of physical forms.
Irreversibility
Then Senior Subhūti asked the Blessed One, “Venerable Lord! Are great bodhisattva beings, who properly realize the defining characteristics of phenomena in this way, irreversible?”425
The Attainment of Manifest Enlightenment
Then Senior Subhūti asked the Blessed One, “Venerable Lord! If irreversible great bodhisattva beings are endowed with such enlightened attributes, what are the aspects of the path on which they abide and through which they then swiftly attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment? What is the enlightenment of the lord buddhas?”433
The Conclusion
Then Senior Ānanda asked the Blessed One, “Venerable Lord! Are there not some among the classes of sentient beings who do not develop faith in this exegesis of the profound transcendent perfection of wisdom, who are not motivated by joy, confidence, and higher aspiration, who do not make offerings to the assembly with body and mind, who even depart from this assembly, and, in addition, who have abandoned it and are abandoning it?”446
Colophon
This translation was edited and redacted by the Indian preceptors Jinamitra and Prajñāvarman, along with the editor-in-chief and translator Bandé Yeshé Dé.
ye dharmā hetuprabhavā hetun teṣāṃ tathāgato bhavat āha teṣāṃ ca yo nirodho evaṃ vādī mahāśramaṇaḥ [ye svāhā]
“Whatever events arise from a cause, the Tathāgata has told the cause thereof, and the great virtuous ascetic has also taught their cessation.”
Abbreviations
| ARIRIAB | Annual Report of the International Research Institute of Advanced Buddhology. Tokyo: SOKA University. |
|---|---|
| ISMEO | Rome: Istituto Italiano per il Medio ed Estremo Orient |
| KPD | bka’ ’gyur dpe bsdur ma [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–2009. |
| LTWA | Library of Tibetan Works and Archives, Dharamsala, H.P., India |
| SOR | Serie Orientale Roma |
| TOK | ’jam mgon kong sprul, The Treasury of Knowledge. English translations of shes bya kun khyab mdzod by the Kalu Rinpoche Translation Group in The Treasury of Knowledge series (TOK, Ithaca, NY: Snow Lion, 1995 to 2012); mentioned here are Kalu Rinpoche Translation Group 1995 (Book 1) and 1998 (Book 5); Ngawang Zangpo 2010 (Books 2, 3, and 4); Callahan 2007 (Book 6, Part 3); and Dorje 2012 (Book 6 Parts 1–2). |
| TPD | bstan ’gyur dpe bsdur ma [Comparative edition of the Tengyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 120 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 1994–2008. |
Notes
Bibliography
Primary Sources
shes rab kyi pha rol tu phyin pa khri pa zhes bya ba theg pa chen po’i mdo, Daśasāhasrikāprajñāpāramitānāmamahāyānasūtra. Toh 11, Degé Kangyur, vols. 31–32 (shes phyin, ga), ff. 1b–91a; and nga, ff. 92b–397a.
shes rab kyi pha rol tu phyin pa khri pa zhes bya ba theg pa chen po’i mdo, Daśasāhasrikāprajñāpāramitānāmamahāyānasūtra. bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–2009, vol. 31, pp. 530–763 and vol. 32, pp. 3–763.
Dutt, Nalinaksha. Pañcaviṃśatisāhasrikā Prajñāpāramitā, edition of the recast Sanskrit manuscript (Part One). Calcutta Oriental Series, No. 28. London: Luzac & Co., 1934.
Kimura, Takayasu. Pañcaviṃśatisāhasrikā Prajñāpāramitā, edition of the recast Sanskrit manuscript (Parts One–Eight). Part One (2007), Parts Two–Three (1986), Part Four (1990), Part Five (1992), and Parts Six–Eight (2006). Tokyo: Sankibo Busshorin Publishing Co. Ltd., 1986–2007.
Secondary References
Sūtras
klu’i rgyal po rgya mtshos zhus pa’i mdo (Sāgaranāgarājaparipṛcchāsūtra). Toh 153. Degé Kangyur vol. 58 (mdo sde, pha, fol. 116a–198a); also KPD 58: 303–491.
dkon mchog sprin gyi mdo (Ratnameghasūtra). Toh, 231. Degé Kangyur vol. 64 (mdo sde, va, fol. 1b–112b); also KPD 64: 3–313. English translation in Dharmachakra Translation Committee (2019).
dkon brtsegs/ dkon mchog brtsegs pa’i mdo (Ratnakūṭa). Section of the Kangyur comprising Toh 45–93, Degé Kangyur vols. 39–44. Also KPD: 39–44.
rgya cher rol pa (Lalitavistarasūtra) [The Play in Full]. Toh, 95, Degé Kangyur vol. 46 (mdo sde, kha, fol. 1b–216b); also KPD 46: 3–527. English translation in Dharmachakra Translation Committee (2013).
chos yang dag par sdud pa’i mdo (Dharmasaṃgītisūtra). Toh 238, Degé Kangyur vol. 65 (mdo sde, zha, fol. 1b–99b); also KPD 65: 3–250.
de bzhin gshegs pa’i snying rje chen po nges par bstan pa’i mdo (Tathāgatamahākaruṇānirdeśasūtra). Toh. 147, Degé Kangyur, vol. 57 (mdo sde, pa, fol. 142a–242b); also KPD 57: 377–636. English translation in Burchardi (2020).
phal po che’i mdo (sangs rgyas phal po che shin tu rgyas pa chen po’i mdo) (Avataṃsakasūtra Buddhāvataṃsakamahāvaipulyasūtra). Toh 44, Degé Kangyur vols. 35–38 (phal chen, vols. ka– a); also KPD 35–38. Translated Cleary (1984).
mi zad pa’i za ma tog gi gzungs (Akṣayakaraṇḍadhāraṇī) [Mnemonic Incantation of the Inexhaustible Cornucopia]. Contained in klu’i rgyal po rgya mtshos zhus pa’i mdo (Sāgaranāgarājaparipṛcchāsūtra), Toh 153, Degé Kangyur vol. 58 (mdo sde, pha, fol. 116a–198a); also KPD 58: chs. 3–4, pp. 382–383.
tshangs pa’i dra ba’i mdo (Brahmajālasūtra) [Sūtra of the Net of Brahmā]. Toh 352, Degé Kangyur vol. 76 (mdo sde, aḥ), fol. 70b–86a; also KPD76: 205–249. Translated from the Pali version in Bodhi (1978).
gzungs kyi dbang phyug rgyal po’i mdo (Dhāraṇīśvararājesūtra) [Sūtra of Dhāraṇīśvararāja]. An alternative title for Tathāgatamahākaruṇānirdeśasūtra. Toh 147, q.v. English translation in Burchardi, Anne (2020).
theg pa chen po’i man ngag gi mdo (Mahāyānopadeśa). Toh 169, Degé Kangyur vol. 59 (mdo sde, ba), fol. 259–307.
yul ’khor skyong gi zhus pa’i mdo (Rāṣṭrapālaparipṛcchā). Toh 62, Degé Kangyur, vol. 42 (dkon brtsegs, nga), folios 227.a–257.a. English translation in Vienna Buddhist Translation Studies Group (2021).
shes rab kyi pha rol tu phyin pa khri brgyad stong pa (Aṣṭādaśāhasrikāprajñāpāramitā) [Sūtra of the Transcendent Perfection of Wisdom in Eighteen Thousand Lines]. Toh 10, Degé Kangyur vols. 29–31 (shes phyin, ka), f. 1b–ga, f. 206a; also KPD 29: p. 3–31: 495. Translated and edited in Conze (1975).
shes rab kyi pha rol tu phyin pa brgyad stong pa (Aṣṭasāhasarikāprajñāpāramitā) [Sūtra of the Transcendent Perfection of Wisdom in Eight Thousand Lines]. Toh 12, Degé Kangyur vol. 33 (shes phyin, ka), fol. 1b–286a; also KPD 33. Translated in Conze (1973).
shes rab kyi pha rol tu phyin pa stong phrag brgya pa (Śatasāhasrikāprajñāpāramitā) [Sūtra of the Transcendent Perfection of Wisdom in One Hundred Thousand Lines]. Toh 8. Degé Kangyur vols. 14–25 (shes phyin, ka), f. 1b–a, f. 395a; also KPD 14–25.
shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañcaviṃśatisāhasrikāprajñāpāramitā) [Sūtra of the Transcendent Perfection of Wisdom in Twenty-five Thousand Lines]. Toh 9, Degé Kangyur vols. 26–28 (shes phyin, ka), f. 1b–ga, f. 381a; also KPD 26–28 Annotated Sanskrit edition of the recast manuscript in Dutt (1934) and Kimura (1971–2009). Partially translated in Conze (1975).
shes rab kyi pha rol tu phyin pa rdo rje gcod pa’i mdo (Vajracchedikāprajñāpāramitāsūtra) [Sūtra of the Adamantine Cutter [in Three Hundred Lines]. Toh 16, Degé Kangyur vol. 34 (shes phyin, ka), f. 121a–132b; also KPD 34: 327–357. Translated in Red Pine (2001).
shes rab kyi pha rol tu phyin pa sdud pa tshigs su bcad pa (Prajñāpāramitāsañcayagāthā) [Verse Summation of the Transcendental Perfection of Wisdom]. Toh. 13, Degé Kangyur vol. 34 (shes phyin, ka), f. 1b–19b; also KPD 34: 3–44. Translated in Conze (1973).
shes rab kyi pha rol tu phyin pa’i snying po (Prajñāpāramitāhṛdayasūtra) [Heart Sūtra of the Transcendent Perfection of Wisdom]. Toh 21, Degé Kangyur vol. 34 (shes phyin, ka), f. 144b–146a; also KPD 34, pp. 402–405. Translated in Red Pine (2004).
Indic Commentaries
Asaṅga. chos mngon pa kun las btus pa (Abhidharmasamuccaya) [Compendium of Phenomenology]. Toh 4049. Degé Tengyur vol. 236 (sems tsam, ri), fol. 44b–120a; also TPD 76: 116–313. Translated from French in Boin-Webb (2001).
rnal ’byor spyod pa’i sa’i dngos gzhi (Yogacaryābhūmivastu). Toh 4035–4037, Degé Tengyur vols. 229–231 (sems tsam, tshi–vi). This is the first of the five parts of the Yogacaryā Level, comprising three texts: Yogacaryābhūmi (Toh 4035) and its sub-sections: Śrāvakabhūmi (Toh 4036) and Bodhisattvabhūmi (Toh 4037).
Haribhadra. mngon rtogs rgyan gyi snang ba (Abhisamayalaṃkārāloka) [Light for the Ornament of Emergent Realization]. Toh 3791, Degé Tengyur vol. 85 (shes phyin, cha), f. 1b–341a; also TPD 51: 891–1728. Translated in Sparham (2006–2012).
Kalyāṇamitra. ’dul bag zhi rgya cher ’grel pa (Vinayavastuṭīkā) [Great Commentary on the Foundations of Monastic Discipline]. Toh 4113, Degé Tengyur vol. 258 (’dul ba, tsu), f. 177a–326a; also TPD 87: 481–883.
Maitreya. [shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos] mngon par rtogs pa’i rgyan (Abhisamayālaṃkāra-[nāma-prajñāpāramitopadeśaśāstrakārikā]) [Ornament of Clear Realization]. Toh 3786, Degé Tengyur vol. 80 (shes phyin, ka), fol. 1b–13a; also TPD 49: 3–30. Translated in Conze (1954) and Thrangu (2004).
[theg pa chen po] mdo sde’i rgyan zhes bya ba’i tshig le’ur byas pa ([Mahāyāna]sūtrālaṃkārakārikā) [Ornament of the Sūtras of the Great Vehicle]. Toh 4020, Degé Tengyur vol. 225 (sems tsam, phi), f. 1b–39a; also TPD 70: 805–890 Translated in Jamspal et al. (2004).
theg pa chen po rgyud bla ma’i bstan bcos (Mahāyānottaratantraśāstra) [Supreme Continuum of the Great Vehicle]. Toh 4024, Degé Tengyur vol. 225 (sems tsam, phi), f. 54b–73a; also TPD 70: 935–979. Translated in Holmes, Kenneth and Katia Holmes. The Changeless Nature. Eskdalemuir: Karma Drubgyud Drajay Ling, 1985. See also Takasaki, Jikido. A Study on the Ratnagotravibhāga (Uttaratantra). SOR XXXIII. Roma: ISMEO, 1966.
Ratnākāraśānti. shes rab kyi pha rol tu phyin pa brgyad stong pa’i dka’ ’grel snying po mchog (Aṣṭasāhasarikāprajñāpāramitāpañjikāsārottama). Toh 3803, Degé Tengyur, vol. 89 (shes phyin, tha), f. 1b–230a; also TPD 53: 711–1317.
Vasubandhu. chos mngon pa’i mdzod kyi bshad pa (Abhidharmakośabhāṣya). Toh 4090, Degé Tengyur vol. 242 (mngon pa, ku), fol. 26b–258a; also TPD 79: 65–630. Translated from the French in Pruden (1988–1990).
chos mngon pa’i mdzod kyi tshig le’ur byas pa (Abhidharmakośakārikā). Toh 4089, Degé Tengyur vol. 242 (mngon pa, ku), fol. 1b–25a; also TPD 79: 3–59. Translated from the French in Pruden (1988–1990).
Vasubandhu/Dāṃṣṭrasena. shes rab kyi pha rol tu phyin pa ’bum pa dang nyi khri lnga stong pa dang khri brgyad stong pa’i rgya cher bshad pa (Śatasahāsrikāpañcaviṃśatisāhasrikāṣṭādaśasāhasrikāprajnā-pāramitābṛhaṭṭīkā) [Extensive Exegesis of the Transcendent Perfection of Wisdom in One Hundred Thousand Lines, Twenty-five Thousand Lines and Eighteen Thousand Lines]. Toh 3808, Degé Tengyur vol. 93 (shes phyin, pha), fol. 1b–2292b; also TPD 55: 645–1376.
Vimuktisena. shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan gyi ’grel pa (Pañcaviṃśatisāhasrikāprajñāpāramitopdeśaśāstrābhisamayālaṃkāravṛtti) [Commentary on the Ornament of Clear Realization: A Treatise of Instruction on the Transcendent Perfection of Wisdom in Twenty-five Thousand Lines]. Toh 3787, Degé Tengyur, vol. 80 (shes phyin, ka), f. 14b–212a); also TPD 49: 33–530. Translated in Sparham (2006–2012).
Indigenous Tibetan Works
Jamgön Kongtrül (’jam mgon kong sprul). shes bya kun khyab mdzod [The Treasury of Knowledge]. Root verses contained in three-volume publication. Beijing: Mi rigs dpe skrun khang, 1982; Boudhnath: Padma Karpo Translation Committee edition, 2000 (photographic reproduction of the original four-volume Palpung xylograph, 1844). Translated, along with the auto-commentary, by the Kalu Rinpoche Translation Group in The Treasury of Knowledge series (TOK). Ithaca, NY: Snow Lion Publications, 1995 to 2012. Mentioned here are Kalu Rinpoche Translation Group 1995 (Book 1) and 1998 (Book 5); Ngawang Zangpo 2010 (Books 2, 3, and 4); Callahan 2007 (Book 6, Part 3); and Dorje 2012 (Book 6 Parts 1-2).
Kawa Paltsek (ka ba dpal brtsegs) and Namkhai Nyingpo (nam mkha’i snying po). ldan dkar ma (pho brang stod thang ldan dkar gyi chos ’gyur ro cog gi dkar chag). Toh 4364, Degé Tengyur vol. 308 (sna tshogs, jo), f. 294b–310a; also TPD 116: 786–827.
Nordrang Orgyan (nor brang o rgyan). chos rnam kun btus. 3 vols. Beijing: Krung go’i bod rig pa dpe skrun khang, 2008.
Situ Paṇchen (si tu paṇ chen) or Situ Chökyi Jungné (si tu chos kyi ’byung gnas). sde dge’i bka’ ’gyur dkar chags. Chengdu: Sichuan Mi rigs dpe skrun khang, 1989.
Various, bye brag tu rtogs par byed pa (Mahāvyutpatti). Toh 4346, Degé Tengyur vol. 306 (sna tshogs, co), f. 1b–131a; also TPD 115: 3–254. Sakaki, Ryozaburo, ed. (1916–25); reprint, 1965.
Zhang Yisun et al. bod rgya tshig mdzod chen mo. 3 vols. Subsequently reprinted in 2 vols. and 1 vol. Beijing: Mi rigs dpe skrun khang, 1985. Translated in Nyima and Dorje 2001 (vol. 1).
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Glossary
Abdomen is not misshapen
- sku ma rnyongs pa
- སྐུ་མ་རྙོངས་པ།
- abhugnakukṣitā
Fifty-seventh of the eighty minor marks.
Abdomen is slender
- phyal phyang nge ba
- ཕྱལ་ཕྱང་ངེ་བ།
- kṣāmodaratā
Fifty-eighth of the eighty minor marks.
Abdomen that is unwrinkled
- sku la gnyer ma med pa
- སྐུ་ལ་གཉེར་མ་མེད་པ།
- mṛṣṭakukṣitā
Literally, “unwrinkled body;” fifty-ninth of the eighty minor marks.
Abide
- gnas
- གནས།
- adhitiṣṭhati
Abides in the sense field of infinite consciousness
- rnam shes mtha’ yas skye mched la gnas pa
- རྣམ་ཤེས་མཐའ་ཡས་སྐྱེ་མཆེད་ལ་གནས་པ།
- vijñānānantyāyatanaṃ viharati
Eighth of the eight sense fields of mastery. See also n.43.
Abides in the sense field of infinite space
- nam mkha’ mtha’ yas skye mched la gnas pa
- ནམ་མཁའ་མཐའ་ཡས་སྐྱེ་མཆེད་ལ་གནས་པ།
- ākāśānantyāyatanaṃ viharati
Seventh of the eight sense fields of mastery. See also n.43.
Abiding
- gnas pa
- གནས་པ།
- adhitiṣṭhan
Abiding in the Real Nature Without Mentation
- de bzhin nyid la gnas shing sems med pa
- དེ་བཞིན་ཉིད་ལ་གནས་ཤིང་སེམས་མེད་པ།
- tathatāsthitaniścita
Name of the 108th meditative stability.
Abiding nature of all things
- chos rnams kyi chos gnas pa nyid
- ཆོས་རྣམས་ཀྱི་ཆོས་གནས་པ་ཉིད།
- dharmasthititā
A synonym for emptiness, and the expanse of reality (dharmadhātu).
Abiding nature of phenomena
- chos gnas pa nyid
- ཆོས་གནས་པ་ཉིད།
- dharmasthititā
A synonym for emptiness, and the expanse of reality (dharmadhātu).
Abiding of phenomena in the real nature
- de bzhin nyid du chos gnas pa
- དེ་བཞིན་ཉིད་དུ་ཆོས་གནས་པ།
- tathatādharmasthiti
Abiding Without Mentation
- sems med par gnas pa
- སེམས་མེད་པར་གནས་པ།
- niścitta
Name of the seventy-third meditative stability.
Absence of distinguishing counterparts
- ldog pa
- ལྡོག་པ།
- vyāvṛtti
In Buddhist logic, the term “distinguishing counterpart” (vyāvṛtti, ldog pa) denotes a given phenomenon that conceptually appears to be the opposite of a phenomenon of a dissimilar class but is not actually existent, such as the idea of a specific form that appears in conceptual thought.
Absence of dogmatic assumptions
- mchog tu ’dzin pa med pa
- མཆོག་ཏུ་འཛིན་པ་མེད་པ།
- aparāmarśaṇatā
Absence of Joy with Respect to All Happiness and Suffering
- bde ba dang sdug bsngal thams cad la mngon par dga’ ba med pa
- བདེ་བ་དང་སྡུག་བསྔལ་ཐམས་ཅད་ལ་མངོན་པར་དགའ་བ་མེད་པ།
- sarvasukhgaduḥkhanirabhinandī
Name of the ninety-third meditative stability.
Absolutely existent
- yang dag par yongs su grub pa
- ཡང་དག་པར་ཡོངས་སུ་གྲུབ་པ།
- pariniṣpanna
Absolutely void
- shin tu dben pa
- ཤིན་ཏུ་དབེན་པ།
- atyantavivikta
Absorb
- sdud par bgyid
- སྡུད་པར་བགྱིད།
- parigrahakaroti
Abundant in splendor
- dbang ’byor pa
- དབང་འབྱོར་པ།
- abhujiṣya
Accept
- khas len
- ཁས་ལེན།
- upaiti
Acceptance
- bzod pa
- བཟོད་པ།
- kṣānti
Third of the four aspects of the path of preparation.
Also translated here as “tolerance.”
Acceptance that phenomena are non-arising
- mi skye pa’i chos la bzod pa
- མི་སྐྱེ་པའི་ཆོས་ལ་བཟོད་པ།
- anutapattikadharmakṣānti
Accepted
- yongs su zin pa
- ཡོངས་སུ་ཟིན་པ།
- parigṛhīta
Also translated here as “favored.”
Accommodate
- go ’byed
- གོ་འབྱེད།
- avakāśa bhavati
Accumulation of All Attributes
- yon tan thams cad kyi tshogs su gyur pa
- ཡོན་ཏན་ཐམས་ཅད་ཀྱི་ཚོགས་སུ་གྱུར་པ།
- sarvaguṇasaṃcaya
Name of the seventy-second meditative stability.
Acquire the precepts on the basis of actual reality
- chos nyid kyis thob pa
- ཆོས་ཉིད་ཀྱིས་ཐོབ་པ།
- dharmatāpratilambhika
The acquisition of vows through direct insight into the nature of reality rather than through formal ceremony.
Acquisitiveness
- kun tu ’dzin pa’i sems
- yongs su ’dzin pa
- ཀུན་ཏུ་འཛིན་པའི་སེམས།
- ཡོངས་སུ་འཛིན་པ།
- āgrahacitta
- udgrahacitta
- parigraha
Actions (physical, verbal and mental) that are tainted with the inadmissible transgressions
- (lus kyi las dang ngag gi las dang yid kyi) las kha na ma tho ba dang bcas pa
- (ལུས་ཀྱི་ལས་དང་ངག་གི་ལས་དང་ཡིད་ཀྱི) ལས་ཁ་ན་མ་ཐོ་བ་དང་བཅས་པ།
- sāvadyasya kāyavāgmanaskarma
Actor
- byed pa po
- བྱེད་པ་པོ།
- kartṛ
Actualize
- mngon sum du byed
- mngon par grub
- མངོན་སུམ་དུ་བྱེད།
- མངོན་པར་གྲུབ།
- sākṣātkaroti
- abhinirvartate
- abhinirharati
Actualize formative predispositions
- ’du byed rnams mngon par ’du byed
- འདུ་བྱེད་རྣམས་མངོན་པར་འདུ་བྱེད།
- abhisaṃskārān abhisaṃskaroti
Adamantine meditative stability
- rdo rje lta bu’i ting nge ’dzin
- རྡོ་རྗེ་ལྟ་བུའི་ཏིང་ངེ་འཛིན།
- vajropamasamādhi
Adamantine pristine cognition
- rdo rje lta bu’i ye shes
- རྡོ་རྗེ་ལྟ་བུའི་ཡེ་ཤེས།
- vajropamajñāna
Adopt the precepts
- yang dag pa blang
- ཡང་དག་པ་བླང་།
- samādānavirati
Advance courageously
- gnon
- གནོན།
- parākramate
Advantage
- phan yon
- ཕན་ཡོན།
- anuśaṃsā
Afflicted
- kun nas nyon mongs pa
- nyon mongs
- ཀུན་ནས་ཉོན་མོངས་པ།
- ཉོན་མོངས།
- saṃkleśika
- vihanyati
See “afflicted mental state.”
Afflicted mental state
- nyon mongs
- kun nas nyong mongs pa
- sems las byung ba’i nye ba’i nyon mongs pa
- ཉོན་མོངས།
- ཀུན་ནས་ཉོང་མོངས་པ།
- སེམས་ལས་བྱུང་བའི་ཉེ་བའི་ཉོན་མོངས་པ།
- kleśa
- saṃkleśa
- caitasikopakleśa
The essentially pure nature of mind is obscured and afflicted by various psychological defilements known as the afflicted mental states, which destroy the mind’s peace and composure. Included among them are the primary afflictions of fundamental ignorance, attachment, aversion, pride, doubt, and twenty subsidiary afflictions.
Afraid and terrified (be)
- dngang la dngang par ’gyur
- དངང་ལ་དངང་པར་འགྱུར།
- saṃtrāsamāpatsyate
Afraid (be)
- dngang
- དངང་།
- saṃtrāsam apadyate
Afraid (will be)
- dngang bar ’gyur
- དངང་བར་འགྱུར།
- samtrāsam āpatsyate
Agent
- byed du ’jug pa po
- byed pa po
- བྱེད་དུ་འཇུག་པ་པོ།
- བྱེད་པ་པོ།
- kārāpaka
- kartṛ
Aggregate of consciousness
- rnam par shes pa’i phung po
- རྣམ་པར་ཤེས་པའི་ཕུང་པོ།
- vijñānaskandha
Fifth of the five psycho-physical aggregates.
Aggregate of ethical discipline
- tshul khrims kyi phung po
- ཚུལ་ཁྲིམས་ཀྱི་ཕུང་པོ།
- śīlaskandha
First of the five definitive aggregates.
Aggregate of feelings
- tshor ba’i phung po
- ཚོར་བའི་ཕུང་པོ།
- vedanāskandha
Second of the five psycho-physical aggregates.
Aggregate of formative predispositions
- ’du byed kyi phung po
- འདུ་བྱེད་ཀྱི་ཕུང་པོ།
- saṃskāraskandha
Fourth of the five psycho-physical aggregates.
Aggregate of liberation
- rnam par grol ba’i phung po
- རྣམ་པར་གྲོལ་བའི་ཕུང་པོ།
- vimuktiskandha
Fourth of the five definitive aggregates.
Aggregate of meditative stability
- ting nge ’dzin gyi phung po
- ཏིང་ངེ་འཛིན་གྱི་ཕུང་པོ།
- samādhiskandha
Second of the five definitive aggregates.
Aggregate of perceptions
- ’du shes kyi phung po
- འདུ་ཤེས་ཀྱི་ཕུང་པོ།
- saṃjñāskandha
Third of the five psycho-physical aggregates.
Aggregate of physical forms
- gzugs kyi phung po
- གཟུགས་ཀྱི་ཕུང་པོ།
- rūpaskandha
First of the five psycho-physical aggregates.
Aggregate of the perception of liberating pristine cognition
- rnam par grol ba’i ye shes mthong ba’i phung po
- རྣམ་པར་གྲོལ་བའི་ཡེ་ཤེས་མཐོང་བའི་ཕུང་པོ།
- vimuktijñānadarśanaskandha
Fifth of the five definitive aggregates.
Aggregate of wisdom
- shes rab kyi phung po
- ཤེས་རབ་ཀྱི་ཕུང་པོ།
- prajñāskandha
Third of the five definitive aggregates.
Agitation
- ’khrugs pa
- འཁྲུགས་པ།
- kṣobhaṇa
Agitation and regret
- rgod pa dang ’gyod pa
- རྒོད་པ་དང་འགྱོད་པ།
- auddhatyakaukṛtya
One of the five obscurations.
Alert
- shes bzhin can
- ཤེས་བཞིན་ཅན།
- saṃprajāna
Alertness
- shes bzhin
- ཤེས་བཞིན།
- samprajanya
Alien
- ’gyes pa
- འགྱེས་པ།
- parataḥ
Alienated (be)
- sems gzhan du ’gyur
- gzhan nyid du ’gyur
- སེམས་གཞན་དུ་འགྱུར།
- གཞན་ཉིད་དུ་འགྱུར།
- cittasyānyathā bhavati
- anyatvamāpadyate
All the activities of their bodies are preceded by pristine cognition and followed by pristine cognition
- lus kyi las thams cad ye shes sngon du ’gro zhing ye shes kyi rjes su ’brang ba
- ལུས་ཀྱི་ལས་ཐམས་ཅད་ཡེ་ཤེས་སྔོན་དུ་འགྲོ་ཞིང་ཡེ་ཤེས་ཀྱི་རྗེས་སུ་འབྲང་བ།
- sarvakāyakarmajñānapūrvagamaṃ jñānānuparivarti
Thirteenth or sixteenth of the eighteen distinct qualities of the buddhas.
All the activities of their minds are preceded by pristine cognition and followed by pristine cognition
- yid kyi las thams cad ye shes sngon du ’gro zhing ye shes kyi rjes su ’brang ba
- ཡིད་ཀྱི་ལས་ཐམས་ཅད་ཡེ་ཤེས་སྔོན་དུ་འགྲོ་ཞིང་ཡེ་ཤེས་ཀྱི་རྗེས་སུ་འབྲང་བ།
- sarvamanaḥkarmajñānapūrvagamaṃ jñānānuparivarti
Fifteenth or eighteenth of the eighteen distinct qualities of the buddhas.
All the activities of their speech are preceded by pristine cognition and followed by pristine cognition
- ngag gi las thams cad ye shes sngon du ’gro zhing ye shes kyi rjes su ’brang ba
- ངག་གི་ལས་ཐམས་ཅད་ཡེ་ཤེས་སྔོན་དུ་འགྲོ་ཞིང་ཡེ་ཤེས་ཀྱི་རྗེས་སུ་འབྲང་བ།
- sarvavākkarmajñānapūrvagamaṃ jñānānuparivarti
Fourteenth of the eighteen distinct qualities of the buddhas.
Ally
- dpung gnyen
- དཔུང་གཉེན།
- parāyaṇa
Alms bowl
- lhung bzed
- ལྷུང་བཟེད།
- paṭapātra
Already
- phyis
- ཕྱིས།
- eva
Alteration
- gzhan du ’gyur ba
- གཞན་དུ་འགྱུར་བ།
- anyathātva