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ཤེས་ཕྱིན་ཁྲི་པ།

The Transcendent Perfection of Wisdom in Ten Thousand Lines

Daśa­sāhasrikā­prajñā­pāramitā

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འཕགས་པ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་ཁྲི་པ་ཤེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།

’phags pa shes rab kyi pha rol tu phyin pa khri pa zhes bya ba theg pa chen po’i mdo

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

Ārya­daśa­sāhasrikā­prajñā­pāramitā­nāma­mahā­yāna­sūtra

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Toh 11

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

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

First published 2018
Current version v 1.38.13 (2021)
Generated by 84000 Reading Room v2.1.18

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

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This translation is also available to download

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co.

Table of Contents

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

s.

Summary

s.­1

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


ac.

Acknowledgements

ac.­1

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

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


ac.­2

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


i.

Introduction

i.­1

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

The Daśa­sāhasrikā­prajñā­pāramitā

Structure of the Text

Summary of the Text

Notes on this publication


The Translation

The Noble Mahāyāna Sūtra

The Transcendent Perfection of Wisdom in Ten Thousand Lines


1.

Chapter 1

The Context

1.­1

[V31] [F.1.b] [B1] Homage to all the buddhas and bodhisattvas!


1.­2

Thus have I heard on a certain occasion.

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


2.

Chapter 2

All Phenomena

2.­1

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.


3.

Chapter 3

Non-fixation

3.­1

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.”

3.­2

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,141 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.”


4.

Chapter 4

Union

4.­1

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.


5.

Chapter 5

Designation of a Bodhisattva

5.­1

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.’”147


6.

Chapter 6

Training

6.­1

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


7.

Chapter 7

Non-apprehension

7.­1

Then 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?”


8.

Chapter 8

Maturity

8.­1

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?”168


9.

Chapter 9

Teaching

9.­1

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.173


10.

Chapter 10

Extrasensory Powers

10.­1

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.


11.

Chapter 11

Non-abiding

11.­1

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

11.­2

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


12.

Chapter 12

Meditative Stability

12.­1

[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.


13.

Chapter 13

Like Space

13.­1

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.


14.

Chapter 14

Neither Coming nor Going

14.­1

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.


15.

Chapter 15

The Transcendent Perfection of Tolerance

15.­1

Then Śakra, mighty lord of the gods [of Trayas­triṃśa], and as many gods of the Catur­mahā­rāja­kāyika realm as there are throughout the world systems of the great trichiliocosm, all congregated there, in that same assembly, along with their divine princes—ten million, one hundred billion, many hundred thousands in number. The divine princes of the Yāma realm, the divine princes of the Tuṣita realm, the divine princes of the Nirmāṇa­rata realm, and the divine princes of the Para­nirmita­vaśa­vartin realm throughout the world systems of the great trichiliocosm also congregated there, in that same assembly, as did all the gods presiding over the twelve Brahmā realms, as many as there are in the world systems of the great trichiliocosm, along with the [lesser gods of] the Brahmā realms—ten million, one hundred billion, many hundred thousands in number. All the gods presiding over the Pure Abodes, as many as there are throughout the world systems of the great trichiliocosm also congregated there, in that same assembly, along with the [lesser] gods of the Pure Abodes—ten million, one hundred billion, many hundred thousands in number.287 Yet the radiance of their bodies, originating through the ripening of the past actions of the gods of the Catur­mahā­rāja­kāyika realm, and similarly, the radiance of their bodies originating through the ripening of the past actions of the gods of the Trayas­triṃśa, Yāma, Tuṣita, Nirmāṇa­rata, and Para­nirmita­vaśa­vartin realms, and likewise that of the [other] gods, from those of the Brahmākāyika realm up to the Pure Abodes, did not approach even one hundredth part of the natural radiance of the Tathā­gata. They did not approach even a thousandth part of it. They did not approach one hundred thousandth part, nor one thousand billionth part of it. Nor did they approach it in any number, fraction, synonym, comparison, or quality. [F.156.b] The effulgence of the Tathā­gata’s body was manifestly supreme alongside those radiances. It was manifestly perfect, supreme, abundant, unsurpassed, and unexcelled. Just as a burning tree stump neither shines, nor gleams, nor sparkles alongside the gold of the Jambu River, so the radiance of all the gods, originating through the ripening of their past actions, neither shone, nor gleamed, nor sparkled alongside the natural effulgence of the Tathā­gata’s body. Indeed, alongside those radiances, the natural effulgence of the Tathā­gata’s body was best. It was perfect, supreme, abundant, unsurpassed, and unexcelled.


16.

Chapter 16

Conceptual Notions

16.­1

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

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.”


17.

Chapter 17

Advantages

17.­1

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] powers301 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,302 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?”


18.

Chapter 18

Purity

18.­1

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 methodically309 aspire to this profound transcendent perfection of wisdom?”


19.

Chapter 19

Agents and Non-agents

19.­1

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.”

19.­2

“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.


20.

Chapter 20

Enlightened Attributes

20.­1

Then Senior Su­bhūti said to the Blessed One, “Venerable Lord! This transcendent perfection of wisdom is the infinite transcendent perfection.”326


21.

Chapter 21

Early Indications

21.­1

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.”


22.

Chapter 22

Cultivation

22.­1

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.’?”


23.

Chapter 23

Non-acceptance and Non-rejection

23.­1

Then all the gods inhabiting the world system of desire and all the gods inhabiting the world system of form scattered divine sandalwood powders, incense, palm leaf powders, divine blue lotuses, night lotuses, and white lotuses toward the Lord Buddha. Coming into the presence of the Blessed One, they prostrated with their heads at his feet, and took their place to one side. Having taken their place to one side, those gods then said to the Blessed One, “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].


24.

Chapter 24

Initial Engagement

24.­1

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.


25.

Chapter 25

Skill in Means

25.­1

Then [F.276.a] Senior Su­bhūti asked the Blessed One, “Venerable Lord! How should great bodhisattva beings who practice the transcendent perfection of wisdom investigate381 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?”


26.

Chapter 26

Rejoicing

26.­1

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


27.

Chapter 27

Full Attainment

27.­1

Then 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?”395

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


28.

Chapter 28

Dissimilar Defining Characteristics

28.­1

Then 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?”400


29.

Chapter 29

The Gift of the Sacred Doctrine

29.­1

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.


30.

Chapter 30

Inherent Existence

30.­1

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?”

30.­2

The Blessed One replied, “Su­bhūti, great bodhisattva beings who train in the transcendent perfection of wisdom correctly perceive physical forms. They correctly perceive the real nature of physical forms—that physical forms neither arise from anywhere, nor do they cease anywhere. If you ask how they correctly perceive physical forms, they see that physical forms are utterly porous or utterly fallacious,419 just as a mass of foam is insubstantial. If you ask how they perceive the arising of physical forms, inasmuch as physical forms neither arise from anywhere, nor do they go anywhere, they correctly perceive the non-arising of physical forms from anywhere and their non-going to anywhere. So it is that they perceive the arising of physical forms.


31.

Chapter 31

Irreversibility

31.­1

Then Senior Su­bhūti asked the Blessed One, “Venerable Lord! Are great bodhisattva beings, who properly realize the defining characteristics of phenomena in this way, irreversible?”424


32.

Chapter 32

The Attainment of Manifest Enlightenment

32.­1

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?”432


33.

Chapter 33

The Conclusion

33.­1

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?”445


c.

Colophon

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

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

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


ab.

Abbreviations

ARIRIABAnnual Report of the International Research Institute of Advanced Buddhology. Tokyo: SOKA University.
ISMEORome: Istituto Italiano per il Medio ed Estremo Orient
KPDbka’ ’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.
LTWALibrary of Tibetan Works and Archives, Dharamsala, H.P., India
SORSerie 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).
TPDbstan ’gyur dpe bsdur ma [Comparative edition of the Tengyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 120 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 1994–2008.

n.

Notes

n.­1
On the distinctions between the three promulgations, see Jamgon Kongtrul’s concise explanation in TOK Book 5, pp. 145–156. The three essenceless natures, comprising the imaginary, dependent, and consummate natures, which are not discussed in the present sūtra, are analyzed in A­saṅga’s Yoga­cāra­bhūmi, F.162. See also Jamgon Kongtrul’s presentation from the Indo-Tibetan perspective in TOK, Book 6, Pt. 2, pp. 563–574.
n.­2
See glossary entry “wisdom” regarding the translation of prajñā (shes rab) as “wisdom.”
n.­3
See 32.­59.
n.­4
The setting of the mind on enlightenment (bodhi­cittotpāda, byang chub sems su bskyed pa) for the sake of all sentient beings, which marks the onset of the bodhisattva path and culminates in the actual attainment of buddhahood, distinguishes the compassionate bodhisattva path from that of the śrāvakas and pratyekabuddhas who are both preoccupied with their own emancipation from cyclic existence. See Dayal (1932): 50–79, Williams (1989): 197–204, and Padmakara Translation Group (1994): 218–234. The śrāvakas are pious attendants who listen to the teachings that the buddhas taught by word of mouth, and place great emphasis on destroying the mistaken belief in personal identity by overcoming all afflicted mental states. In the course of determining their own emancipation from cyclic existence, they may achieve in succession the fruit of entering the stream to nirvāṇa, the fruit of being tied to only one more rebirth, the fruit of being no longer subject to rebirth, and the fruit of arhatship. By contrast, the pratyekabuddhas are hermit buddhas who pursue their path to individual enlightenment in solitude or in small groups, without relying on a teacher and without communicating their understanding to others. Following a natural predisposition for meditation through which they comprehend the twelve links of dependent origination in forward and reverse order, they are said to surpass the śrāvakas in the sense that they realize the emptiness of external phenomena, composed of atomic particles, in addition to realising the emptiness of personal identity. However, unlike bodhisattvas, they fail to realize that the internal phenomena of consciousness are also without inherent existence. Only the bodhisattvas resolve to attain manifestly perfect buddhahood or omniscience, in order to benefit all sentient beings.
n.­5
The sūtras themselves frequently allude to proponents of the Vinaya and to upholders of the lesser vehicles (śrāvakas and pratyekabuddhas) who would have balked at their unrelenting deconstruction of phenomena and buddha attributes, and sought to oppose them. See, for example, 33.­13.
n.­6
References to the veneration and importance of the written word, embodied in these sūtras which are said to have primacy over all the twelve branches of scripture, may be found below. See 17.­1, 21.­2–21.­3, and 33.­69.
n.­7
This evidence is presented in Falk (2011): 13–23, and in Falk and Karashima (2012): 19–61. Earlier significant contributions to research on birch-bark Kharoṣṭhī manuscripts include Saloman (2000), Nasim Khan, M. and M. Sohail Khan, 2004 (2006): 9–15, and Strauch (2007–08).
n.­8
See glossary entry “Pāli Canon.”
n.­9
Salomon (1990): 255–273.
n.­10
Lokakṣema’s Chinese version of The Transcendent Perfection of Wisdom in Eight Thousand Lines has been translated into English and annotated in Karashima (2011).
n.­11
In addition to Conze’s detailed synopsis (1960: 31–91), all twenty-three texts preserved in the shes phyin division of the Kangyur are conveniently summarized in Brunnholzl (2010): 34–35.
n.­12
See Kawa Paltsek (ka ba dpal brtsegs) and Namkhai Nyingpo (nam mkha’i snying po), Pho brang stod thang ldan dkar gyi chos ’gyur ro cog gi dkar chag, Toh 4364, vol. jo, f. 295a.4.
n.­13
Situ Paṇchen (si tu paṇ chen), sDe dge’i bka’ ’gyur dkar chag, pp. 336–337.
n.­14
Such statements, expressed in the context‌ of the sūtras of the second turning, accord with the profound view of fruitional Buddhist teachings, such as the Great Perfection (rdzogs pa chen po), on which see Dudjom Rinpoche (1991): 896–910.
n.­15
These fields (kṣetra, zhing khams) include pure buddhafields and ostensibly impure fields which buddhas are engaged in refining. See also Williams (1989): 224–228.
n.­16
In this text, we have opted to translate the epithet bhagavat (bcom ldan ’das) as “the Blessed One” when it stands alone in the narrative, and as “Lord” when found in the terms “Venerable Lord” (bhadanta­bhagavat, btsun pa bcom ldan ’das) and “Lord Buddha” (bhagavanbuddha, sangs rgyas bcom ldan ’das).
n.­17
A clear interpretation of the corresponding introductory paragraph in The Transcendent Perfection of Wisdom in Eight Thousand Lines (Aṣṭa­sāhasrikā­prajñā­pāramitā) can be found in Hari­bhadra’s Mirror Commentary on the Ornament of Clear Realization (Abhi­samayālaṃkārālokā). See Sparham (2006): I, 171–181.
n.­18
The faculty of mnemonic retention is acquired through recitation of the various mnemonic incantations which are enumerated in Dutt (1934): 212–213; also Conze (1975): 160–162. On its implications and importance for the oral transmission of Buddhist teachings, see Ronald Davidson’s “Studies in Dhāraṇī Literature I: Revisiting the Meaning of the Term Dhāraṇī.” Journal of Indian Philosophy 37 no. 2 (April 2009): 97–147. The one hundred and eleven meditative stabilities are listed below, 12.­12. The gateways of mnemonic incantation and meditative stability are also discussed in Lamotte: The Treatise on the Great Virtue of Wisdom, vol. IV, pp. 1522–1542.
n.­19
Although all six extrasensory powers are enumerated below, 2.­13, the distinction is that the first five extrasensory powers are attainable by śrāvakas, pratyekabuddhas, and even by non-Buddhists, whereas the sixth is indicative of the termination of all rebirth in cyclic existence and can therefore be attained only by manifestly perfect buddhas.
n.­20
Various aspects of the knowledge that engages in subtlety (sūkṣma­praveśa­jñāna, phra ba la ’jug pa’i mkhyen pa) of conduct and so forth are listed in The Extensive Exegesis of the Transcendent Perfection of Wisdom in One Hundred Thousand Lines, Twenty-five Thousand Lines, and Eighteen Thousand Lines (Śata­sahāsrikā­pañca­viṃśati­sāhasrikāṣṭā­daśa­sāhasrikā­prajnā­pāramitā­bṛhaṭṭīkā, KPD (55: 693–694), which is attributed to either Dāṃstrasena or Vasubandhu.
n.­21
The names given in the following list correspond to Dutt (1934): 5 and Kimura I: 1. We have not followed the variants found in Konow’s reconstruction (1941): 93–94.
n.­22
Graha­datta (gzas byin) occurs in F. 2a line 5 and KPD (31: 532). The Sanskrit is omitted in Konow’s reconstruction (1941: 93). Note, however, that this name does not occur in The Transcendent Perfection in Eighteen Thousand Lines, (KPD 29: 5) which reads Guhagupta (phug sbas), nor is it found in The Transcendent Perfection in Twenty-five Thousand Lines (KPD 26: 6, and Dutt 1934: 5) or in The Transcendent Perfection in One Hundred Thousand Lines (KPD 14: 6), both of which read Śubhagupta (skyob sbed).
n.­23
This key term is repeated for emphasis in the Tibetan, as is sometimes the case when a topic is flagged up for discussion in philosophical texts or works on logic.
n.­24
The terms bodhisattva (“enlightened being”) and mahāsattva (“great being”) occur throughout the Sanskrit and Tibetan texts most frequently in the singular, although we have adopted the convention of rendering them consistently in the plural in order to circumvent the issues of gender which would otherwise arise in an English translation. For a useful synopsis of the bodhisattva ideal, see Williams (1989): 49–54.
n.­25
Here the text reads lnga—five—but see below, 2.­13 (KPD 31: 561), where all six extrasensory powers are outlined.
n.­26
Cf. Kimura I: 29–30 and Conze (1975): 45–47, where a narrower classification of phenomena is introduced without the detailed exposition that will follow in the present text.
n.­27
See Konow (1941): 13. Jamgon Kongtrul’s synopsis of the twelve sense fields is contained in TOK Book 6, Pt. 2: 537–540.
n.­28
Konow (1941): 13–14. On the eighteen sensory elements, see Jamgon Kongtrul, TOK Book 6, Pt. 2: 531–537.
n.­29
This passage listing the four noble truths, the twelve links of dependent origination, and the thirty-seven aspects of enlightenment is also translated in Konow (1941): 14–17, with reconstructed Sanskrit on pp. 96–97. The four noble truths, specifically, are the focus of the first turning of the doctrinal wheel. For an outline of the relevant Pāli and Sanskrit sources, see Dayal (1932): 156–160.
n.­30
Jamgon Kongtrul offers an extensive explanation of the twelve links of dependent origination from the Indo-Tibetan perspective in TOK Book 6, Pt. 2: 575–611.
n.­31
The four applications of mindfulness are detailed in the present sūtra, 8.­13. These and the following enumerations are included in the thirty-seven aspects of enlightenment, see glossary entry.
n.­32
See also the translation of this listing of the three gateways to liberation in Konow (1941): 17–18, and the reconstructed Sanskrit on p. 97.
n.­33
This listing of the four meditative concentrations, the four immeasurable aspirations, and the four formless absorptions is also translated in Konow (1941):18–19, with reconstructed Sanskrit on pp. 97–98. For Pāli and Sanskrit sources, see Dayal (1932): 225–231. The four meditative concentrations and their fruits are specifically examined in Jamgon Kongtrul, TOK Book 6, Pt. 2: 427–436.
n.­34
This listing of the eight aspects of liberation, the nine serial steps of meditative equipoise, and the nine contemplations of impurity is also translated in Konow (1941): 19–23, with Sanskrit reconstruction on pp. 98–99. On the eight aspects of liberation, see also Sparham (2012 IV): 68–69.
n.­35
The nine serial steps of meditative equipoise are summarized in Jamgon Kongtrul, TOK Book 6, Pt. 2: 428–429.
n.­36
This listing of the ten recollections and the six aspects of perception is also translated in Konow (1941): 23–24, with reconstructed Sanskrit on p. 99. The ten recollections are examined in Bodhi (1993): 333–336.
n.­37
The foregoing eleven aspects of knowledge (ekadaśajñāna, shes pa bcu gcig), which are all defined individually here, are also translated in Konow (1941): 24–26, with reconstructed Sanskrit on pp. 99–100.
n.­38
Note that the sequence here does not accord with that given above, 1.­23, in that the three aspects of meditative stability should precede the three degrees of the five faculties.
n.­39
This passage on the gradation of the three degrees of the five faculties which unrealized beings, trainee bodhisattvas, and buddhas respectively have, and on the three degress of meditative stability, is also translated in Konow (1941): 26–28, with reconstructed Sanskrit on pp. 100–101.
n.­40
This listing of the eight sense fields of mastery and the ten total consummations of the elements is also translated in Konow (1941: 28–30, with reconstructed Sanskrit on pp. 101–102. Cf. Sparham (2012 IV): 70–76. Among them, as cited in Negi (1993-2005): 5395. the eight sense fields of mastery originate through engagement with the aforementioned eight aspects of liberation (vi­mokṣa­praveśsikānyabhi­bhvāyatanāni, zil gyis gnon pa’i skye mched rnams ni rnam par thar pa ’jug pa las byung ba can yin la). They are the basis for the control and transcendence of the world system of desire. See Nāṇamoli (1979): 866.
n.­41
This distinction between lesser and greater external forms is made not on the basis of physical size but with reference to their impact on consciousness. See Bodhi (1993): 153. Some sources (e.g., Dorje 1987: 374) more explicitly distinguish greater and lesser external forms on the basis of sentience and non-sentience.
n.­42
The missing text in this section can be found in Negi (1993-2005): 5396–5397.
n.­43
The last two sense fields of mastery, as given here, repeat two of the eight aspects of liberation (see above, 1.­33). More generally, however, this listing makes a fourfold distinction between those who perceive inner form observing greater and lesser external forms, and those who perceive inner formlessness observing greater and lesser external forms. Cf. Negi (1993-2005): 5395–5397.
n.­44
For a detailed presentation of the ten total consummations of the elements and their impact in the context‌ of meditative concentration, see Nāṇamoli (1979): 122–184.
n.­45
For variant listings and commentary on the eighteen aspects of emptiness that follow, see Konow (1941): 30–34, and the reconstructed Sanskrit on pp. 102–104. Cf. also the more detailed explanations in Lamotte: The Treatise on the Great Virtue of Wisdom, vol. IV, pp. 1669–1767. Sparham (2006 I), pp. 107–110, lists twenty aspects of emptiness. With regard to the last in our list—the emptiness of the essential nature of non-entities (a­bhāva­svabhāva­śūnyatā, dngos po med pa’i ngo bo nyid stong pa nyid)—here we have followed Konow (1941), p. 30, in reading this compound as a genitive (tatpuruṣa). The Tibetan appears to do the same. This is at variance with Lamotte, The Treatise of the Great Virtue of Wisdom, vol. IV, pp. 1765–1767, who clearly reads the compound as a co-ordinative (dvandva): “emptiness of non-existence and existence itself.”
n.­46
There are variant readings for this passage concerning entities, non-entities, essential nature, and extraneous entities to be found in the three longer versions of the sūtra, on which see Konow (1941): 35–37.
n.­47
Since the term “entities” (bhāva, dngos po) specifically denotes the conditioned phenomena of the psycho-physical aggregates, this would seem to preclude Lamotte’s translation (op. cit. p. 1762) of dngos po as “existence,” although “existents” could be an acceptable alternative. Similarly, the term “non-entities” (abhāva, dngos po med pa) denotes unconditioned phenomena and is therefore incompatible with Lamotte’s “non-existence.”
n.­48
Here we have opted to translate svabhāva (ngo bo nyid) as “essential nature” and in other context‌s as “inherent existence,” rather than as “self-existence” (Konow 1941: 30) or as “existence in itself” (Lamotte, op. cit. p. 1762).
n.­49
The attributes listed here in this first chapter are the causal attributes cultivated by bodhisattvas, in contrast to the fruitional attributes possessed by buddhas, which are outlined below in the second chapter.
n.­50
Ch. 1: nidāna­pari­varta, gleng gzhi’i le’u.
n.­51
For various interpretations of this term, see Dayal (1932): 324, note 64.
n.­52
The listing of the ten powers of the tathāgatas is analyzed in Konow (1941), pp. 37–39, with reconstructed Sanskrit on pp. 105–106. The full explanation of these powers derives from the Sūtra of Dhāraṇīśvara­rāja (Dhāraṇīśvara­rāja­sūtra). Cf. Dayal (1932): 20; also Sparham (2012 IV): 80.
n.­53
This listing of the four assurances is translated and analyzed in Konow (1941): 39–40, with reconstructed Sanskrit on pp. 106–107. See also Dayal (1932): 20–21; and Sparham (2012 IV): 80–81.
n.­54
On the Pali and Sanskrit sources relevant for great loving kindness and great compassion, see Dayal (1932): 227–228 and 178–181 respectively. The training in the relevant meditations is presented in Padmakara Translation Group (1994): 198–213.
n.­55
See the analysis of the eighteen distinct qualities of the buddhas in Konow (1941): 41–44, which discusses the etymology of āveṇika and compares alternative listings; also Dayal (1932): 21–23 and Sparham (2012 IV): 82.
n.­56
See above, n.­4; also Dudjom Rinpoche (1991): 224–225 and 229.
n.­57
These are the three theoretical understandings of the goal to be realized, which, as mentioned above, i.­3, constitute the first three sections of the eightfold progression outlined in the Ornament of Clear Realization. The present sūtra explicitly associates them with the śrāvakas, bodhisattvas and buddhas respectively. See also Konow (1941): 44, and the reconstructed Sanskrit on p. 107.
n.­58
The listings of the six transcendent perfections, and the six extrasensory powers and five eyes that follow, are also translated and discussed in Konow (1941): 44–48. In particular, on Sanskrit sources relevant to the six transcendent perfections, which are central to the present sūtra, see Dayal (1932): 165–269, and on their cultivation, Padmakara Translation Group (1994): 234–261.
n.­59
The first five extrasensory powers, on which see above, 1.­3 and 1.­11, may be acquired by śrāvakas and pratyekabuddhas, whereas the last may only be acquired by bodhisattvas who attain manifestly perfect buddhahood. For a more detailed explanation, see below, 10.­40–10.­47; also Lamotte, The Treatise on the Great Virtue of Wisdom, vol. IV, pp. 1486–1494.
n.­60
These five eyes are explained below in detail, 11.­1.
n.­61
This following list of the major physical marks that identify the buddha body of emanation actually comprises thirty-three major marks. A more standardized listing of the thirty-two major marks can be found in chapter 63 of The Transcendent Perfection of Wisdom in One Hundred Thousand Lines (Śata­sāhasrikā­prajñā­pāramitā­sūtra), KPD 25: 105–111; in chapter 62 of The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines (Pañca­viṃśatī­sāhasrikā­prajñā­pāramitā­sūtra), KPD 28: 531–532 and Kimura (2006) VI–VIII, p. 61; and in chapter 73 of The Transcendent Perfection of Wisdom in Eighteen Thousand Lines (Aṣṭa­daśa­sāhasrikā­prajñā­pāramitā­sūtra), KPD 31: 193. The lists presented in the two longer versions are identical, while the wording of the last mentioned varies slightly although the meaning corresponds. This standard list of thirty-two is reinterated but for a few almost insignificant differences in the Abhi­samayālaṃkāra and its Spuṭārtha commentary, pp. 86–87, and Sparham (2012 IV): 84–90 and 254–256). However, the present listing of thirty-three is markedly different in that it includes the eyeballs, aureole, and moonlike face (29–31), for which the aforementioned sources substitute the lion-like torso (siṃha­pūrvārdha­kāyatā) and even teeth (sama­danta­tā). There are also a few discrepanices in the order in which the marks appear in our text. Lists also appear in the Lalita­vistara (Toh 95, 7.98–103 and 26.145–173, see Dharmachakra Translation Committee, 2013), Rāṣṭra­pāla­paripṛcchā (Toh 62), Mahā­yānopadeśa (Toh 169), Mahā­vastu, and Ratna­gotra­vibhāga. For a comparative analysis of the early Indic sources, see also Konow (1941): 48–57, and the reconstructed Sanskrit on pp. 108–110. The meritorious reasons underlying each of the Buddha’s thirty-two major marks are given in the Lalita­vistara (26.145–173, see above), and in the Mahā­yānopadeśa (Degé Kangyur, vol. 59, folios 297a et seq.). They are also discussed in Lamotte: The Treatise on the Great Virtue of Wisdom, vol. IV, pp. 1568–1570.
n.­62
dper na shing bal gyi ’da’ ba’am/ ras bal gyi ’da’ ba lta bu. This simile is a recurring, modular phrase in the canonical literature, the Sanskrit being in such forms as tad yathā tūla­picur vā karpāsa­picur vā (Divyāva­dāna 210.14-15) or tūla­pindhur vā karpasa­pindhur vā (Śrāvaka­bhūmi 174.kha.462); similar examples are found in Pali. See also glossary entries.
n.­63
The aureole is also mentioned as one of the eighty minor marks, and its omission here would serve to restore the list to thirty-two.
n.­64
For a detailed analysis of this listing of the minor marks in relation to other Indic sources, see Konow (1941): 57–81, and the reconstructed Sanskrit on pp. 110–112. In fact only seventy-eight minor marks are listed here, in contrast to the standard listings of eighty, which are found in chapter 63 of The Transcendent Perfection of Wisdom in One Hundred Thousand Lines (Śata­sāhasrikā­prajñā­pāramitā­sūtra), KPD 25: 111–117; in chapter 62 of The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines (Pañca­viṃśatī­sāhasrikā­prajñā­pāramitā­sūtra), KPD 28: 537–543 and Kimura (2006) VI–VIII, pp. 64ff., and in Chapter 73 of The Transcendent Perfection of Wisdom in Eighteen Thousand Lines (Aṣţa­daśa­sāhasrikā­prajñā­pāramitā­sūtra), KPD 31: 200–206. The lists presented in the two longer versions are identical, while the wording of the last mentioned varies slightly, albeit without significant differences in meaning. That standard list of eighty is largely reinterated in the Abhi­samayālaṃkāra and its Spuṭārtha commentary, pp. 89–90 (see also Sparham (2012 IV): 90–96 and 257–262; Conze (1975): 661–664; and Tsepak Rigdzin (1986): 165–166). The only differences, other than in the order, between the list given in those three sūtra recensions and the Abhi­samayālaṃkāra is that the latter combines the purity and cleanliness of the body (21 and 23) in a single mark (21) while adding the perfection of the body (sku rnam par dgu pa, 23), and it also subsitutes the thick and long earlobes (68) with long and extended arms. However, our present text contains many more divergent readings. In fact, twenty-six items of the standard list are missing and several others appear to be combined or else only tentatively identified. About half of them do correspond to the standard Sphuṭārtha listing, although they are frequently presented in a different order. The Sanskrit terms given in parenthesis generally follow the terminology of The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha, although Konow’s reconstructions have also been included when the original is unlocatable. This passage may also be compared to that found in Conze (1975): 586–587, which struggles to present a clear enumeration of eighty. The following notes 76–146, which all refer to discrepancies in the various listings of the minor marks, will be of interest to specialists rather than the general reader.
n.­65
This is listed as number 1 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha.
n.­66
This is numbered 30 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and 31 in the Sphuṭārtha listing.
n.­67
This term is reconstructed in Konow (1941): 59. We have tentatively identified it with pṛthu­cāru­maṇḍala­gātratā (sku che zhing mdzes pa), numbered 25 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and in the Sphuṭārtha listings.
n.­68
This is numbered 21 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.
n.­69
This is numbered 22 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.
n.­70
This term is probably equivalent to sku gzhon sha can, numbered 28 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.
n.­71
This term, reconstructed in Konow (1941): 59–60, may possibly be equivalent to mṛṣṭa­gātratā (shin tu sbyangs pa, sku byi dor byas pa), which is numbered 19 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.
n.­72
Again, this term has been reconstructed in Konow (1941): 60. It may possibly be equivalent to anu­pūrva­gātratā (sku rim gyis gzhol ba), which is numbered 20 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings; or else to adīna­gātratā (sku zhum pa med pa, 29).
n.­73
Here the text actually reads, “Their fingers and toes are long and tapering” (dīrghānu­pūrvāṅguli­tā, sor mo rnams ring ba dang byin gyis phra ba dag), but this is a repetition of item 11, and, as Konow (1941): 60 points out, the reading given in translation is preferable, corresponding to item 5 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.
n.­74
This term is numbered 4 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.
n.­75
This term is numbered 6 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.
n.­76
This term is numbered 7 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and Sphuṭārtha listings.
n.­77
This term is numbered 9 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.
n.­78
This is equivalent to item 18 (sku shin tu legs pa) in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings. Konow (1941): 60 alternatively suggests adīna­gātra­tā (sku zhum pa med pa, 29).
n.­79
This term is equivalent to item 19 (“well-refined”, sku shin tu sbyangs pa, sku byi dor byas pa) in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings. Konow (1941): 60 alternatively suggests equivalence with su­vi­bhaktāṅga­pratyaṅga­tā (yan lag nyin lag spa bar mdzes pa, 32).
n.­80
This is equivalent to item 23 (sku shin tu rnam par dag pa) in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines. Konow (1941): 60 reconstructs the Sanskrit more literally as vi­śuddhāyatana­tā.
n.­81
Here the Sanskrit is reconstructed in Konow (1941): 60, but this item appears out of place in a list of physical characteristics.
n.­82
This term is numbered 41 (kun spyod pa shin tu gtsang ba) in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.
n.­83
Konow (1941): 61 and 65 suggests that “splendor” may tentatively be associated with the last (80th) of the minor marks.
n.­84
This term is equivalent to item 40 (kun nas mdzes pa) in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listing (here through 105 it says “listing” not “listings”; the latter resumes at 106).
n.­85
This term is numbered 47 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listing.
n.­86
Here we follow the Sanskrit reconstructed in Konow (1941): 61.
n.­87
This term is numbered 48 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listing.
n.­88
The reconstructed Sanskrit follows Konow (1941): 61.
n.­89
This term is numbered 52 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listing
n.­90
This term is numbered 38 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listing.
n.­91
This term may be equivalent to 33 (phyal zlum pa, “well rounded abdomen”) in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and 34 in the Sphuṭārtha listing.
n.­92
This term is numbered 39 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.
n.­93
This term is numbered 30 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings. Konow (1941): 61 reconstructs the Sanskrit as cita­pāṇi­pāda­tā.
n.­94
Here the Sanskrit is reconstructed according to Konow (1941): 61, who suggests equivalence with a­vi­ṣama­pāda­tā (zhabs mi mnyam pa med pa, item 10 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings).
n.­95
This term is numbered 43 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.
n.­96
This is probably equivalent to gambhīra­pāṇi­lekha­tā (phyag gi ri mo zab pa), item 45 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.
n.­97
This term is numbered 46 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.
n.­98
This term is numbered 42 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.
n.­99
Here the Sanskrit is reconstructed according to Konow (1941): 62, who suggests equivalence with vi­timira­śuddha­loka­tā (snang ba rab rib med cing rnam par dag pa), item 33 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.
n.­100
Here again, the Sanskrit has been reconstructed according to Konow (1941): 61.
n.­101
This term is also enumerated above as item 31 in the list of the thirty-two major marks. Here, the Sanskrit is reconstructed according to Konow (1941): 62. It may tentatively be compared with susnigdha­bhuva­tā (smin ma snum pa dang ldan pa), item 66 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.
n.­102
Sanskrit reconstructed according to Konow (1941): 62.
n.­103
Here the Sanskrit corresponds to the Sphuṭārtha listing (item 71). The corresponding item (70) in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines is su­pari­ṇāmita­lāṭa­tā (zhal dpral ba legs par grub pa dang ldan pa). However, Konow (1941): 62 reconstructs the Sanskrit as apa­gata­bhrū­kuṭi­mukha­tā and then suggests a tentative equivalence with ślakṣṇa­bhruva­tā (smin ma ’jam pa dang ldan pa), item 65 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.
n.­104
Again the Sanskrit has been reconstructed in Konow (1941): 62, who suggests equivalence with su­rabhi­keśa­tā (dbu skra dri zhim pa), item 79 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.
n.­105
Sanskrit reconstructed in Konow (1941): 62.
n.­106
This and the two immediately following items are numbered 11–13 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.
n.­107
This is numbered 73 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings, where the Tibetan is given as dbu shin tu rgyas pa.
n.­108
This is numbered 53 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.
n.­109
This is numbered 55 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.
n.­110
This is numbered 59 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.
n.­111
This is numbered 51 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.
n.­112
This is numbered 50 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.
n.­113
The Sanskrit is reconstructed in Konow (1941): 63, who suggests a tentative comparison with sitāsita­kamala­nayana­tā (spyan dkar nag ’byes shing pad ma’i ’dab ma ltar ’dug pa), item 63 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings, despite the fact that the latter refers to the eyes and not the body hairs.
n.­114
Sanskrit reconstructed in Konow (1941): 63.
n.­115
This term is numbered 61 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.
n.­116
This term is numbered 24 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and in the Sphuṭārtha listings.
n.­117
Sanskrit reconstructed in Konow (1941): 63.
n.­118
Sanskrit reconstructed in Konow (1941): 63. This may tentatively be identified with vṛtta­kukṣi­tā (phyal zlum pa), item 34 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.
n.­119
This term is numbered 36 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.
n.­120
This term is numbered 37 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.
n.­121
This term is numbered 35 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.
n.­122
Sanskrit reconstructed in Konow (1941): 64. This may tentatively be equivalent to su­vi­bhaktāṅga­pratyaṅga­tā (yan lag dang nyin lag spa bar mdzes pa), item 32 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings, substituting the joints for the limbs.
n.­123
This term is not found in other versions, although Konow (1941): 64 reconstructs the Sanskrit as citasandhi. It may possibly be equivalent to pīnāyata­bhuja­tā (phyag ring zhing rgyas pa), item 67 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and 68 in the Sphuṭārtha listings, substituting the joints for the arms.
n.­124
Sanskrit reconstructed in Konow (1941): 64.
n.­125
This term has also been included above as item 30 in the listing of the thirty-two major marks.
n.­126
The Sanskrit has been reconstructed in Konow (1941): 64, who makes a tentative comparison with cāru­gāmi­tā (mdzes par bzhud pa), item 16 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.
n.­127
The Sanskrit of this and the three items that immediately follow (i.e., items 65–68) is reconstructed in Konow (1941): 64.
n.­128
This is generally enumerated as one of the thirty-two major marks. See above, n.­61.
n.­129
The Sanskrit of this and the following entry is reconstructed in Konow (1941): 64.
n.­130
The Sanskrit is reconstructed in Konow (1941): 64. Note that this item appears to combine three otherwise distinct items, namely, bluish black hair like a bumble bee (bhramara­sadṛsa­keśa­tā, dbu skra bung ba ltar gnag pa dang ldan pa, item 74), soft hair (ślakṣṇa­keśa­tā, dbu skra ’jam pa, item 76), and long thick hair (cita­keśa­tā, dbu skra stug pa, item 75).
n.­131
This is numbered 78 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.
n.­132
The Sanskrit is reconstructed in Konow (1941): 64. Cf. items 11 and 12 in the listing of the thirty-two major marks, which are similar, albeit with reference to the body hair rather than the hair of the head.
n.­133
This is numbered 77 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.
n.­134
The Sanskrit of this and the immediately following item is reconstructed in Konow (1941): 65. These two are collectively enumerated as item 80 in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines and the Sphuṭārtha listings.
n.­135
In the context of the eighty minor marks, the palms and soles are said in many such lists to be marked with auspicious symbols such as the svastika and śrīvatsa. This is presumably in addition to the thousand-spoked wheels mentioned above and in most lists of the thirty-two major marks. The mention of the palm and sole markings in lists of the thirty-two major marks in the Lalita­vistara and Rāṣṭra­pāla­paripṛcchā both mention svastikas in addition to wheels. In the list of the eighty minor marks in the Lalita­vistara (7.103), however, the equivalent to this mention of markings on the palms and soles refers instead to Prince Siddhartha’s hair as curling into shapes such as the svastika and śrīvatsa.
n.­136
On the identification of this final item in the list of minor marks, see Konow (1941): 65–66.
n.­137
At this point in the text, phenomena are assessed in terms of whether they belong to one or other of the following categories: virtuous, non-virtuous, non-specific, mundane, supramundane, contaminated, uncontaminated, conditioned, unconditioned, common, and uncommon. For an alternative translation, see Konow (1941): 85–88 and the reconstructed Sanskrit on pp. 111–112.
n.­138
The text at this point omits the listing of the mundane phenomena, as found in Dutt (1934): 166, and Conze (1975): 121. See glossary entry “mundane phenomena.”
n.­139
The conclusion to chapter two appears not to be replicated in the Sanskrit editions of Kimura I and Dutt (1934); or in Conze (1975).
n.­140
Ch. 2: sarva­dharma­parivarta, chos thams cad kyi le’u.
n.­141
Our text here misreads ming for mig.
n.­142
These diverse synonyms for the self are identified within the Sāṃkhya tradition. See Vi­mukti­sena’s definition in Sparham (2006: I): 92.
n.­143
Tib. ming gi brdas tha snyad du ’dogs pa kho nar zad. Skt. nāma­saṃketa­mātreṇa vyava­hriyate.
n.­144
Ch. 3: nir­abhi­niveśa­pari­varta, mngon par zhen pa med pa’i le’u.
n.­145
This and the following paragraphs have been adapted in the renowned Prajñā­pāramitā­hṛdaya­sūtra.
n.­146
Ch. 4: yogaparivarta, rnal ’byor gyi le’u.
n.­147
This passage occurs in Dutt (1934): 99; also Conze (1975): 90, where the interlocutor is Su­bhūti rather than Śāradvatī­putra.
n.­148
We have not translated the seemingly redundant repetition on D49a, commencing (line 4) de bzhin du ma rig pa … and continuing down to (line 5) rga shi’i bar gyi tshig bla dags byang chub sems dpa’ ma yin.
n.­149
The text (F. 51b, line 2) reads smon pa ma mchis.
n.­150
Ch. 5: bodhi­sattvādhi­vacana­pari­varta, byang chub sems dpa’i tshig bla dags kyi le’u.
n.­151
The initial linking part of this sentence appears not to be found in Dutt. For the second part, see Dutt (1934): 150–151; also Conze (1975): 111.
n.­152
This reading follows Dutt (1934): 154. cf. Conze “1975”: 113.
n.­153
The attentiveness of the śrāvakas and pratyekabuddhas is considered to be over-scrupulous in the sense that, unlike the attentiveness of the bodhisattvas, it is object-oriented and not non-referential.
n.­154
Dutt (1934): 155 reads aparāmarṣaṇatā, whereas the prevailing consensus, accepted by Conze and others, would suggest the reading a­parā­marśaṇatā. The Tibetan equivalent, mchog tu ’dzin pa med pa denotes an absence of dogmatic assumptions, which may be made with respect to either ethical discipline or philosophical opinions. See Conze (1973): 242; also Nyima and Dorje (2001): 1146–1147.
n.­155
This reading follows our text, which omits the negative particle throughout. For a different interpretation, see Conze (1975): 114, which follows Dutt: na rūpa­śūnyatayā rūpaṃ śūnyaṃ…
n.­156
This linking sentence has affinity with Dutt (1934): 116, lines 5–6.
n.­157
This paragraph has not yet been mapped, but the final sentence may be implied in the first line of the translation found in Conze (1975): 95 (missing in Dutt (1934): 116).
n.­158
Ch. 6: śikṣāparivarta, bslab pa’i le’u.
n.­159
For an understanding of this expression, see respective glossary entry.
n.­160
This follows Dutt (1934): 158, which reads evaṃ rūpaṇi māra­karmāṇi (bdud kyi las de lta bu de dag).
n.­161
Our text reads mi snang ba’i cha. Dutt (1934): 160 reads “mother and father” (mātāpitṛ). See also Conze (1975): 115.
n.­162
This passage is reminiscent of Dutt (1934): 172, and Conze (1975): 126, where similar words are attributed to Śāradvatī­putra rather than Lord Buddha.
n.­163
Cf. Dutt (1934): 172, also Conze (1975): 126, where Su­bhūti asks this question of Śāradvatī­putra.
n.­164
Cf. Dutt (1934): 172, also Conze (1975): 126, where Śāradvatī­putra utters these words in response to Su­bhūti.
n.­165
Cf. Dutt (1934): 172, also Conze (1975), 126; where Su­bhūti makes this claim.
n.­166
The Sanskrit (Dutt (1934): 172) here reads a­citta­tvāt tatrāpi citte asaṃga, and the Tibetan sems ma yin pa’i phyir…sems de la chags pa med do.
n.­167
Ch. 7: an­upa­lambha­pari­varta, mi dmigs pa’i le’u.
n.­168
Cf. Dutt (1934): 119, and also Conze (1975): 95 and Sparham (2006 I): 56, where the ensuing dialogue takes place between Su­bhūti and Śāradvatī­putra.
n.­169
Emptiness in all its finest aspects (sarvākāra­guṇopeta­śūnyatā, rnam pa thams cad kyi mchog dang ldan pa’i stong pa nyid), mentioned here and in Maitreya’s Supreme Continuum of the Great Vehicle (Mahā­yānottara­tantra­śāstra), is later identified in the context‌ of Tibetan Great Madhyamaka (dbu ma chen po) with the extraneous emptiness (gzhan stong) through which the pristine purity of all enlightened attributes is emphasized. See Dudjom Rinpoche (1991): 206–207.
n.­170
Although the negative particle is missing in D84a, line 5, see Dutt (1934): 73, also Conze (1975): 76. The Chengdu dpe bsdur ma edition (KPD: 31: 733, note 1), indicates that other printed editions of the Tibetan text do include the negative particle.
n.­171
The Tibetan reads lus gang gis bdag lus la dmigs par bya’o snyam pa’i lus de yin no snyam pa. By contrast, Dutt (1934): 73, line 4 reads katamaḥ sa kayaḥ yena kāyena kāya­karma sam­ārabheya. The latter is translated by Conze (1975): 75, as “what is the body by which deeds of the body could be undertaken?”
n.­172
Ch. 8: nyāmāparivarta, skyon med pa’i le’u.
n.­173
Cf. Dutt (1934): 175: also Conze (1975): 128; where this comment is attributed to Pūrṇa.
n.­174
Tib. sems can thams cad dang lhan cig thun mongs du byas nas.
n.­175
Dutt (1934): 176 replaces this term with vyupaparīkṣaṇā (“tolerance”). See also Conze (1975): 129.
n.­176
The integration of these six aspects of the transcendent perfection of tolerance, here abbreviated, can be found elaborated in Dutt (1934): 177–178: also Conze (1975): 130.
n.­177
The structure of this sentence is suggested in Dutt (1934): 180 (kiyata bodhi­sattvo mahā­sattvo mahā­yāna­saṃpra­sthitato), although the question is asked of Pūrṇa. Cf. Conze (1975): 131.
n.­178
The double negative, as found in our text in this and the following sentences, is not apparent in Dutt (1934): 183, line 10, or in Conze (1975): 134.
n.­179
Cf. Conze (1975): 134
n.­180
D93a line 1 has a double negative mi shes pa mi ’jug la, where shes pa mi ’jug la would seem to be required.
n.­181
This linking paragraph has not been located in Dutt (1934) or Conze (1975).
n.­182
Ch. 9: nir­deśa­parivarta, bstan pa’i le’u.
n.­183
These six ways in which the trichiliocosm are said to shake are as follows: when the eastern side is ascendant the western side is low, when the western side is ascendant the eastern side is low, when the southern side is ascendant the northern side is low, when the northern side is ascendant the southern side is low, when their extremes are ascendant their center is low, and when the center is ascendant the extremes are low. See below, 23.­44.
n.­184
The Tibetan here reads sgyu ma’i chos nyid nye bar bzung na chos rnams kyi chos nyid de yin pa. Dutt (1934): 187, lines 18–19, reads dharmataiṣā subhūte dharmāṇām māyā­dharmatām­upadaya. Conze (1975): 138 translates: “For such is the true nature of dharmas that in fact they are illusory.”
n.­185
The Tibetan reads rnam par gzhag pa (“in equipoise”). However, Dutt (1934): 189, line 14, reads avikṣepaṃ (“undistracted”).
n.­186
The expression le’u dang po would ordinarily refer back to the first chapter of a text, but it is clear from the present context‌ that it denotes a passage found in the first part of the present chapter. Incidentally, there are similar instances of opaque cross-referencing throughout this text which may residually point toward another version.
n.­187
The expression le’u gong ma ji skad bstan pa here refers back not to an earlier chapter, as one might expect, but to the previous part of the present chapter. See above, n.­186.
n.­188
The full list is not explicitly enumerated in Dutt (1934): 83, or in Conze (1975): 79, as a preamble to the detailed explanation that follows.
n.­189
This explanation is repeated below in the context‌ of the five eyes, 11.­1.
n.­190
This passage is omitted in Dutt (1934): 86, line 9.
n.­191
Ch. 10: abhi­jñā­parivarta, mngon par shes pa’i le’u.
n.­192
According to traditional Indian cosmology, our human world of “patient endurance” (sahālokadhātu, mi mjed ’jig rten gyi khams) is said to comprise four continents, namely, Pūrva­videha in the east, Jambu­dvīpa in the south, Apara­godānīya in the west, and Uttarakuru in the north. A single world system (cakravāla) extends from the realms of the hells, anguished spirits, and animals through those human abodes, and through the celestial domains of the six god realms belong‌ing to the world system of desire, the seventeen god realms of the world system of form, and the four activity fields of the world system of formlessness. In association with the four meditative concentrations, this single world system multiplies incrementally: The chiliocosm comprises one thousand such parallel worlds, the dichiliocosm one thousand of these, and the great trichiliocosmone thousand of these yet again. For an analysis of the divergent traditions associated with this cosmology, see Kloetzli (1983): 23–90.
n.­193
A slightly different enumeration of the five fetters associated with the higher realms (gong ma’i cha dang ’thun pa’i kun tu sbyor ba lnga), comprising attachment to form, attachment to formlessness, agitation/hyperactivity, dullness, and pride, is found in Nyima and Dorje (2001): 486.
n.­194
These three fetters are generally‌ enumerated as the fetter of inertia due to false views about perishable composites, the fetter of moral and ascetic supremacy, and the fetter of hesitation. See Nyima and Dorje (2001): 33; also Nordrang Orgyan (2003): 169.
n.­195
This metaphor of the tall and erect sāl tree (shing sā la chen po lta bu) could suggest that bodhisattvas will be pillars of society in their respective classes. However, the metaphor, which recurs frequently in the present sūtra, may well have originated from a textual corruption of the expression mahāsālakula (rigs che shing mtho ba), suggesting that the bodhisattvas will be born into “great and important families.” The latter reading is found in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines, on which see, e.g., Dutt (1934): 42, 64, 80 and 94.
n.­196
This linking paragraph appears to be absent in Dutt (1934): 128, and in Conze (1975): 100.
n.­197
This sentence also appears to be absent in Dutt (1934): 128, and in Conze (1975): 100.
n.­198
As in classical Greek, Sanskrit nouns and verbs are respectively declined and conjugated according to singular, dual, and plural forms.
n.­199
This paragraph and the immediately following paragraph appear to be identical in meaning, but for some minor grammatical features, perhaps indicative of unwarranted repetition.
n.­200
See previous note.
n.­201
This alludes to the anecdote of a non-Buddhist mendicant named Śreṇika, who acquired faith in the omniscience of the Buddhist teachings, despite his narrow and limited scope, because he did not perceive or appropriate anything at all. An extensive account is found in the fifth chapter of The Transcendent Perfection of Wisdom in One Hundred Thousand Lines (Śata­sāhasrikā­prajñā­pāramitā), on which see KPD 14: 718–846 (part one) and 15: 3–135 (part two). See also Conze (1975): 101–102.
n.­202
Ch. 11: a­sthiti­parivarta, mi gnas pa’i le’u.
n.­203
The listing of the hundred and eleven meditative stabilities that follows appears to be a unique listing, which in many instances partakes of the short list found in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines (see Dutt (1934): 142–144) but which sometimes adopts instead the readings found in the more detailed exegetical list (Dutt (1934): 198-203; also Conze (1975): 148–152). In addition there are a small number of items that are not found in either of these lists. Cf. Nordrang Orgyan (2008): 3752–3754, which offers a somewhat alternative listing according to the Ava­taṃsaka­sūtra. The following notes 222–279 will be of interest only to specialists. At some point it would be worthwhile to produce a comprehensive table, juxtaposing the listings of these meditative stabilities, as found in all texts within the genre.
n.­204
This meditative stability is omitted in Dutt (1934): 142, but found in the longer list (Dutt (1934): 198).
n.­205
This meditative stability is found in the longer list (Dutt (1934): 198), but replaced in the shorter list (Dutt (1934): 142) with sarva­dharma­mudrā.
n.­206
Though the Sanskrit is attested in Negi (1993-2005): 3410, other sources including Mahā­vyutpatti suggest “Surveying the Pinnacle” (vilokitamūrdha, spyi gtsug rnam par lta ba). Dutt (1934): 142, 198–199, and Conze (1975): 151 are in conformity with the latter.
n.­207
This meditative stability is found in the longer list (Dutt (1934): 199), but replaced in the shorter list (Dutt (1934): 142), with sam­āhitāvasthā­prati­ṣṭha.
n.­208
This meditative stability is found in the shorter list (Dutt (1934): 142), but replaced in the longer list (Dutt (1934): 199), with raśmipramukta.
n.­209
This also occurs in the form balavīrya (Dutt (1934): 142), while the longer list (Dutt (1934): 199) reads balavyūha.
n.­210
This meditative stability is found in the shorter list (Dutt (1934): 142), but replaced in the longer list (Dutt (1934): 199) with nirukti­nirdeśa­praveśa.
n.­211
This meditative stability is attested in the longer list (Dutt (1934): 199), whereas the shorter list (Dutt (1934): 142) replaces adhi­vacana­saṃpraveśa with āsecanaka­praveśa (“Anointment”), and digvilokita with digvalokita.
n.­212
This meditative stability is found in the shorter list (Dutt (1934): 142), but replaced in the longer list (Dutt (1934): 199) with ādhāraṇamudrā.
n.­213
This meditative stability is found in the shorter list (Dutt (1934): 142), but replaced in the longer list (Dutt (1934): 199) with tejovati.
n.­214
This meditative stability is found in the shorter list (Dutt (1934): 142), but replaced in the longer list (Dutt (1934): 199) with a­pramāṇam­āvabhāsa.
n.­215
This meditative stability is found in the shorter list (Dutt (1934): 142), but replaced in the longer list (Dutt (1934): 199) with asaṅgānāvaraṇa.
n.­216
This meditative stability is found in the shorter list (Dutt (1934): 142), but replaced in the longer list (Dutt (1934): 199) with sarva­dharma­pravṛtti­samuccheda.
n.­217
This and the following meditative stabilities are found in the shorter list (Dutt (1934): 142), but omitted in the longer list (Dutt (1934): 200).
n.­218
This meditative stability is found in the longer list (Dutt (1934): 200), but replaced in the shorter list (Dutt (1934): 142) with vi­pula­prati­panna.
n.­219
Both the shorter list (every other note in this section says “list”; there’s a second instance in this note) (Dutt (1934): 142) and the longer list (Dutt (1934): 200) insert samantāvabhāsa after prabhākara.
n.­220
This meditative stability is found in the shorter list (Dutt (1934): 142), but replaced in the longer list (Dutt (1934): 200) with śuddhasāra.
n.­221
This meditative stability is found in the longer list (Dutt (1934): 200), but replaced in the shorter list (Dutt (1934): 143), with aratikara.
n.­222
This meditative stability is found in the longer list (Dutt (1934): 200), but omitted in the shorter list (Dutt (1934): 143).
n.­223
This meditative stability is found in the shorter list (Dutt (1934): 143), but replaced in the longer list (Dutt (1934): 200) with vajramaṇḍala.
n.­224
This meditative stability is found in the shorter list (Dutt (1934): 143), but replaced in the longer list (Dutt (1934): 200), with akṣayāpagata.
n.­225
This is attested in the shorter list (Dutt (1934): 143) as anirjita, and replaced in the longer list (Dutt (1934): 200) with aniñjaya.
n.­226
Candravimala is attested in both the shorter and longer lists (Dutt (1934): 142 and 200). The Tibetan zla ba’i sgron ma would suggest candrapradīpa.
n.­227
This accords with the short list (Dutt (1934): 143), whereas the longer list (Dutt (1934): 200) suggests śuddhaprabhāsa.
n.­228
The longer list (Dutt (1934): 201) inserts vajropama here.
n.­229
This accords with the short list (Dutt (1934): 143), whereas the longer list (Dutt (1934): 201) suggests samantāloka.
n.­230
This accords with the longer list (Dutt (1934): 201) but is omitted in the short list (Dutt (1934): 143).
n.­231
This accords with the short list (Dutt (1934): 143), whereas the longer list (Dutt (1934): 201) suggests sarva­dharmodgata.
n.­232
The longer list (Dutt (1934): 201) reads only samākṣara.
n.­233
This meditative stability is found in the longer list (Dutt (1934): 201), but replaced in the shorter list (Dutt (1934): 143), with anigara.
n.­234
This meditative stability is found in the longer list (Dutt (1934): 201), where it is immediately followed by aprakāra. The latter is replaced in the shorter list (Dutt (1934): 143), with prabhākara.
n.­235
This meditative stability is found in the longer list (Dutt (1934): 201), but omitted in the shorter list (Dutt (1934): 143).
n.­236
This accords with the short list (Dutt (1934): 143), whereas the longer list (Dutt (1934): 201) suggests nāma­nimitta­praveśa.
n.­237
This accords with the short list (Dutt (1934): 143), whereas the longer list (Dutt (1934): 201) suggests only timirāpagata.
n.­238
This is attested in the short list (Dutt (1934): 143), but omitted in the longer list (Dutt (1934): 202).
n.­239
This accords with the short list (Dutt (1934): 143), whereas the longer list (Dutt (1934): 202) reads citta­sthiti­niścitta.
n.­240
This accords with the short list (Dutt (1934): 143), whereas the longer list (Dutt (1934): 202) reads anantaprabhāsa.
n.­241
This accords with the short list (Dutt (1934): 143), whereas the longer list (Dutt (1934): 202) reads sarva­dharmāti­kramaṇa.
n.­242
This meditative stability is found in the short list, though out of order (Dutt (1934): 143), and replaced in the longer list (Dutt (1934): 202) with paricchedakara.
n.­243
This meditative stability is found in the short list, though out of order (Dutt (1934): 143), and omitted in the longer list (Dutt (1934): 202).
n.­244
This and the following meditative stabilities are found in the longer list (Dutt (1934): 202), but omitted in the shorter list (Dutt (1934): 143).
n.­245
This meditative stability is found in the short list (Dutt (1934): 143), and rendered in the longer list (Dutt (1934): 202) as ā­kārābhi­nirhāra.
n.­246
This meditative stability is found in the long list (Dutt (1934): 202) as ekākāravyūha, but omitted in the short list (Dutt (1934): 142).
n.­247
This meditative stability is found in the short list (Dutt (1934): 143), but replaced in the longer list (Dutt (1934): 202) with nir­vedhika­sarva­bhāva­talādhikāra.
n.­248
This meditative stability is found in the short list (Dutt (1934): 143), but replaced in the longer list (Dutt (1934): 202) with nirghoṣo/kṣaravimukta. At this point the short list also inserts tejovatī.
n.­249
This meditative stability is found in the longer list (Dutt (1934): 202), but replaced in the short list (Dutt (1934): 143) with lakṣanu­pari­śodhana.
n.­250
This meditative stability is found in the longer list (Dutt (1934): 202), but replaced in the short list (Dutt (1934): 143) with an­āvila­kṣānti.
n.­251
This reading is attested in the short list (Dutt (1934): 143), but replaced in the longer list (Dutt (1934): 202) with sarvākara­varopeta.
n.­252
This meditative stability is found in the short list (Dutt (1934): 143), but replaced in the longer list (Dutt (1934): 203) with dhāraṇī­prati­patti.
n.­253
Not attested in either list.
n.­254
This meditative stability is found in the longer list (Dutt (1934): 203) as sarva­rodhani­rodha­praśamana and followed immediately by anu­sāra­prati­sāra. In the short list (Dutt (1934): 143) it appears in the form rodhani­rodha­prati­rodha.
n.­255
Attested as such in the short list (Dutt (1934): 143), after which it is followed by vidyutprabha.
n.­256
Attested as such in the short list (Dutt (1934): 144) and rendered in the longer list (Dutt (1934): 203) as sarvākāra­prabhā­kara.
n.­257
Not attested in either list. The shorter list (Dutt (1934): 144) instead reads anaya­vinaya­naya­vimukta.
n.­258
Attested as such in the short list (Dutt (1934): 144), but rendered in the longer list (Dutt (1934): 203) as araṇa­sam­avasaraṇa.
n.­259
Not attested in either list, though rendered in the long list (Dutt (1934): 203) as anilāniketa, and in the short list (Dutt (1934): 144) as anilaniyata.
n.­260
This is attested in the short list (Dutt (1934): 144) while the longer list (Dutt (1934): 203) omits the suffix gaganakalpa.
n.­261
Note the different construction in Dutt (1934): 148, which reads “they lack the conviction that physical forms are empty of physical forms” (rūpaṃ rūpeṇa śūnyam).
n.­262
Conze (1975): 180 follows Dutt (1934): 228 in reading the conclusion with a negative particle—“will not attain emancipation; will not come to a halt”—whereas Dutt himself acknowledges that there are other Sanskrit manuscripts without the negative particle, which would therefore interpret the final line positively, as does our Tibetan text.
n.­263
Ch. 12: samādhi­pari­varta, ting nge ’dzin gyi le’u.
n.­264
This distinctive enumeration of the ten levels is particularly associated with the tradition of the prajñā­pāramitā literature and, as such, it is at variance with listings found in other sūtras and treatises. Seven of them are said to be attainable by śrāvakas and they are enumerated separately in the Mahā­vyutpatti (1141–1147). Among these, the level of buddha nature (gotra­bhūmi, rigs kyi sa) is attainable by śrāvakas in general. The level of eightfold [acceptance] (aṣṭamaka­bhūmi, brgyad pa’i sa) is attainable by those who would enter the stream to nirvāṇa. It denotes the “eightfold acceptance associated with the path of insight” (darśana­mārgāṣṭa­kṣānti, mthong lam gyi bzod pa brgyad), which comprises ‘knowledge of phenomena’ (dharma­jñāna, chos shes pa) and ‘subsequent knowledge’ (anvayajñāna, rjes su rtogs pa’i shes pa) with respect to each of the four noble truths. The level of insight (darśanabhūmi, mthong ba’i sa) is attainable by who have entered the stream to nirvāṇa, the level of attenuated refinement (tanu­bhūmi, bsrabs pa’i sa) is attainable by who are tied to one more rebirth, the level of dispassion (vītarāga­bhūmi, ’dod chags dang bral ba’i sa) is attainable by those who are no longer subject to rebirth, and the level of spiritual achievement (kṛta­kṛtya­bhūmi, bya ba byas pa’i sa) is attainable by arhats. Cf. Sparham (2006 I): 296–297, Conze (1975): 163–178, and Nordrang Orgyan (2003): 2508; for an analysis of the alternative enumerations of the ten or seven levels, see Dayal (1932): 270–291.
n.­265
Dutt (1934): 231 reads adhva­samatām­upādāya (“owing to the sameness of time”).
n.­266
Scribal repetition—the words mi ’gyur ba zhig na…nges par ’byung bar (F. 138b, line 5, KPD 32: 114, lines 1–3) are repeated.
n.­267
F. 138b, line 7 (KPD 32: 114, line 10) reads sbyin pa (“generosity”), but context‌ually tshul khrims (“ethical discipline”) would seem to be preferable.
n.­268
Two distinct enumerations of the sixty aspects of buddha speech (gsung dbyangs rnam pa drug bcu) are found in Nordrang Orgyan (2003): 3572–3574. See also Jamspal et al, (2004): 156–158; and Sparham (2006 I): 132–133.
n.­269
Here the Tibetan would imply Sanskrit abhijñeyaṃ, rather than the ājñeyaṃ, which is attested in Dutt.
n.­270
This sentence appears to be missing in Dutt (1934): 235; but it is included in Conze (1975): 184.
n.­271
See Dutt (1934): 236, line 6: na labhyate nopalabhyate; also KPD 32: 126, note 1, according to which the Peking edition includes the missing phrase: cing dmigs su med pa yang ma yin no.
n.­272
Ch. 13: gaganopama­pari­varta, nam mkha’ lta bu zhes bya ba’i le’u.
n.­273
See Conze (1975): 186. Dutt (1934): 240, reads na nāma…nānāma—probably a misprint for na māna nānmāna.
n.­274
dngos po med pa. Dutt (1934): 240, line 21, however, reads svabhāva, and this is followed by Conze (1975): 186.
n.­275
Tib. re zhig. See KPD 32: 728, note 4, regarding the transposition of the particle zhig and shig in the different editions.
n.­276
According to Dutt (1934): 256 and Conze (1975): 194, this remark takes the form of a rhetorical question, presaging Śāradvatī­putra’s question of almost identical wording, which follows below.
n.­277
On the term āratā āramitā (“far-removed”), as found in Dutt (1934): 256–257, see also Sparham (2006 I): 144. Conze (1973): 110 suggests “abstained” for ārata.
n.­278
Our text reads ’grib pa med pa, implying the Sanskrit avyaya (“imperishable”). However, Dutt (1934): 258 reads rūpasya vyaya (“the perishing of physical forms”), for which reason Conze (1975): 195 and Sparham (2006 I): 145 both follow the latter interpretation.
n.­279
It should be noted that Dutt (1934): 259 and Conze (1975): 195 read advaya (“non-dual”) for avyaya (“imperishable”) in every case in this and the two following paragraphs.
n.­280
See glossary on the “five degrees of enlightenment.”
n.­281
See above, n.­194.
n.­282
See above, n.­193.
n.­283
This reading follows the Tibetan: ma skyes pa’i chos la btags pa mi ’dod do. However, following Dutt (1934): 260, which reads na…an­utpannasya dharmasya prāptim­icchāmi, the sentence could be rendered as “I do not hold that there are attainments with respect to things that are non-arising.”
n.­284
F.154b., line 1, inverts this phrase as stong pa nyid kyi ngo bo nyid (“the essential nature of emptiness”).
n.­285
This reading follows the Tibetan: khyod chos ma skyes so/ chos ma skyes so/ zhes bya bar brjod par spobs sam. However, Dutt (1934): 261, line 14, suggests that the verb is in the third person (pratibhāti), for which reason the passage could be read as “Is it intelligible to say that things are non-arising?” Cf. Conze (1975): 196–197. The Tibetan could also be read more colloquially: “Do you dare to say that things are non-arising?”
n.­286
Ch. 14: an­āgamanāgamana­pari­varta, ’ong ba dang ’gro ba med pa’i le’u.
n.­287
See glossary entry “Pure Abodes.”
n.­288
This refers to the realization of the arhats and others who have reached the finality of existence and gained release from further rebirths within cyclic existence. They are incapable of setting their minds on enlightenment and remaining in the world for the benefit of sentient beings. Even so, they may, for the remainder of their final lifetime, still focus on the intent of the Mahāyāna.
n.­289
This differs from the enumeration found in The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines (Kimura II-III: 2), in that calm (śāntataḥ, zhi ba) is omitted, but the list is supplemented with the inclusion of “vacuous” and “unreliable.” On this passage, see also the commentary in Sparham (2008 II): 5–6 and 83–84.
n.­290
The expression le’u bar ma here denotes the middle of the present chapter, rather than an intermediate or foregoing chapter in the text. For other instances of problematic internal cross-referencing, see above, notes n.­186 and n.­187.
n.­291
Alternatively, “is there no labeling or designation of physical forms?”
n.­292
Ch. 15. kṣānti­pāramitā­pari­varta, bzod pa’i pha rol tu phyin pa’i le’u.
n.­293
In Kimura II–III: 15, this paragraph precedes an abbreviated listing of the aspects of emptiness.
n.­294
Kimura II–III: 18 adds “concentrated inspiration” (sam­ā­hita­prati­bhāna). See also Conze (1975): 212.
n.­295
Kimura, II–III: 35 reads Dīpavatī, as does Conze (1975): 220.
n.­296
Our sūtra here refers to itself under the formal title of the Prajñā­pāramitā cycle: Bhagavatī­prajñā­pāramitā, bcom ldan ’das ma shes rab kyi pha rol tu phyin pa.
n.­297
The first six of these, extending from Catur­mahā­rāja­kāyika to Para­nirmita­vaśa­vartin, designate the hierarchy of the gods within the world system of desire, whereas the twelve realms subsumed in their threefold strata under the names Mahā­brahmā, Ābhāsvara, Śubha­kṛtsna, and Bṛhat­phala designate the hierarchy of the gods within the world system of form, attainable through the four meditative concentrations. See also glossary entries “four formless absorptions” and “Pure Abodes.”
n.­298
For the last mentioned, Kimura II–III: 37 reads utpathagata, which Conze (1975): 222 interprets as “staying on a highway.”
n.­299
Kimura II–III: 38 reads prajñāyante in each of the previous and following instances, although our Tibetan text differentiates between ’byung ba (“emerge”) and mchis lags (“exist, are discerned”).
n.­300
Ch. 16: vi­kalpa­pari­varta, rnam par rtog pa’i le’u.
n.­301
See Kimura II–III: 143.
n.­302
The twelve aspects pertain to the four noble truths—suffering, the origin of suffering, the cessation of suffering and the path that lead to the cessation of suffering. The twelve aspects are specifically identified as follows: suffering is this, it can be diagnosed, it has been diagnosed; the origin of suffering is this, it can be abandoned, it has been abandoned; the cessation of suffering is this, it can be verified, it has been verified; the path leading to the cessation of suffering is this, it can be cultivated, and it has been cultivated. The three times at which the wheel of the sacred doctrine is turned denote the past, present, and future.
n.­303
Elsewhere (Kimura II–III: 79 and Conze (1975): 243–244), this passage is attributed to Śakra.
n.­304
Again the Sanskrit expression is prajñāyante (Tib. mchis lags).
n.­305
Brahma­pari­ṣadya here stands in lieu of Brahmapurohita, whereas in Kimura II–III: 83 it replaces Brahmakāyika.
n.­306
An­abhraka (sprin med) is here rendered as mi che ba.
n.­307
Puṇya­prasava (bsod nams ’phel) is here rendered as chung che.
n.­308
Ch. 17: anu­śaṃsāpari­varta, phan yon gyi le’u.
n.­309
The phrase “genuinely and methodically” renders don dang tshul las or artha­taś ca naya­taś ca, as found in Kimura II–III: 149.
n.­310
Here the Tibetan text misreads tshig for tshul.
n.­311
Kimura II–III: 160 attributes this purity simply to pra­kṛtya­saṃkliṣṭa (“naturally unafflicted states”). See also Conze (1975): 295.
n.­312
Conze (1975): 295–296, following Kimura II–III: 160, makes no reference to emptiness.
n.­313
Kimura II–III: 162 instead reads dharma­dhātu­pari­gṛhītām upādāya.
n.­314
Kimura II–III: 163 instead reads dvayasviśuddhi (“purity of duality”) in the nominative case, not in the instrumental, as our Tibetan text suggests. The Sanskrit could therefore suggest the following alternative reading: “the purity of duality is neither attained nor emergently realized.” See also Conze (1975): 297. From another perspective, the terms “attainment” (prāpti, thob pa) and “clear realization” (abhisamaya, mngon rtogs) may be considered the objective and subjective polarities of the dualistic dichotomy that is rejected here.
n.­315
Kimura II–III: 163, line 21, reads a­saṃ­kleśāvyavadāna­dharma­samatām upādāya, suggesting that duality arises “due to the sameness of affliction and purification.”
n.­316
This marks the conclusion of the second section of our discouse, concerning the theoretical understanding of the aspects of the path.
n.­317
At this point, the third section of the sūtra begins, concerning the theoretical understanding of omniscience as the goal. In Kimura II–III: 167, it is Su­bhūti who addresses Śāradvatī­putra, and the final clause is missing. See also Conze (1975): 299. The definitive aggregates of the buddhas, otherwise known as the five uncontaminated aggregates (zag med phung po lnga), comprise ethical discipline, meditative stability, wisdom, liberation, and liberating pristine cognition. See above, 6.­22.
n.­318
The expression “conceptual notions based on mental images” (mtshan ma las) suggests a dualistic thought process. Kimura II–III: 168 simply reads na vi­kalpam ā­padyate—“they do not entertain conceptual notions,” or “conceptual notions do not occur”—and makes no mention of mental images. However, a similar construction, taking the form nimittaḥ (mtshan mar), does occur in the following paragraph.
n.­319
Kimura II–III: 170 reads jñātā (“cognized”), See also Conze (1975): 301. However our Tibetan text clearly reads bskyed do (“produced”).
n.­320
Ch. 18: vi­śuddhi­pari­varta, rnam par dag pa’i le’u.
n.­321
The amended reading here follows Kimura II–III: 172, line 17: saṅgaś cāsaṅgaś ca.
n.­322
This interpretation is based on Kimura II–III: 173, which reads na sa­saṅgā a­saṅgā iti saṃ­janīte. See also Conze (1975): 303. However, the expression is contracted in the Tibetan text to chags zhes bya bar yang dag par shes so (“they undertaand that… are with attachment”).
n.­323
Tib. ngal ba’i skal pa can du ’gyur. Skt. klamatasya bhagī syāt.
n.­324
Kimura II–III: 178 reads atyanta vi­śuddham iti dharmaṃ deśayiṣyati, which would suggest: “…will teach the sacred doctrine that [phenomena] are absolutely pure.” Cf. Conze (1975): 306.
n.­325
Ch. 19: kartṛkākartṛka­pari­varta, byed pa po dang byed pa po med pa’i le’u.
n.­326
This marks the start of the fourth section of the sūtra, concerning the training in clear realization of all the aforementioned phenomena, meditative experiences, and attributes. While the Tibetan text reads mtha’ yas pa (“infinite”), Kimura IV: 1 reads asat (“non-existent”). Cf. Conze (1975): 312.
n.­327
The Tibetan text reads gtan zad cing byang ba’i phyir (“…owing to perpetual exhaustion and refinement.”). Kimura IV: 2 has atyanta kṣaya­kṣīnatāṃ upādāya, which Conze (1975): 312 renders as “because all dharmas are extinguished in absolute extinction.”
n.­328
Kimura IV: 2 reads cyuty upa­pattyan­upa­labdhitāṃ upādāya, and our Tibetan text has ’chi ’pho ba dmigs su med pa’i phyir.
n.­329
The Tibetan reads chu ’bab pa. Kimura IV: 2 has udakaskandha, which Conze (1975): 313 renders as “mass of water.”
n.­330
Kimura IV: 2 reads: nimitta (“mental images”). Cf. Conze (1975): 313: “sign.” In contrast, our text reads dngos po med pa (“non-entities”).
n.­331
The Tibetan reads: gos pa (“contaminants”, “stains”). However, Kimura IV: 2 reads ākāśa (Conze (1975): 313: “space”).
n.­332
The Tibetan text reads phyin ci log par rtogs pa’i phyir (“owing to incontrovertible realization”), whereas Kimura IV: 3 has vi­rāgānupa­labdhitāṃ upādāya (“owing to the non-apprehension of dispassion”). Conze (1975): 313 suggests “because its dispassion cannot be apprehended.”
n.­333
The Tibetan reads kun nas ldang ba ma mchis pa (“without obsession”), whereas Kimura IV: 3 has: asthāna (Conze (1975): 313: “which takes its stand nowehere”), rather than the expected paryupasthāna.
n.­334
The Tibetan reads mtshan ma dmigs su med pa (“non-apprehension of mental images”), in contrast to Kimura IV: 3, which reads: a­vi­tatha­tā’bhi­saṃ­bhodhitāṃ upādāya (Conze (1975): 313: “because the non-falseness is not fully understood”).
n.­335
The Tibetan reads spang du ma mchis pa (“not to be forsaken”), whereas Kimura IV: 3 reads: apramāṇa (Conze (1975): 314: “unlimited”).
n.­336
The Tibetan reads chags pa med pa nyid kyi phyir (“owing to the absence of attachment”), whereas Kimura IV: 4 has ā­kāśa­svabhāva­samatāṃ upādāya (Conze (1975): 314: “because [all dharmas] in their own-being are the same as space”).
n.­337
Here the Tibetan reads dmigs su med pa nyid kyi phyir (“owing to the non-apprehension of all things”), whereas Kimura IV: 4 has sarvaniḥphalārthatāṃ upādāya (Conze (1975): 314: “because it brings forth no fruits”).
n.­338
The Tibetan reads ldog pa med pa nyid kyi phyir (“owing to the absence of distinguishing counterparts”), whereas Kimura IV: 4 has ā­nimittatāṃ upādāya (Conze (1975): 314: “because [all dharmas] are signless”).
n.­339
Here, the Tibetan reads chos thams cad dmigs su med pa nyid kyi phyir (“owing to the non-apprehension of all things”), whereas Kimura IV: 4 has mahā­śūnyatā’nupa­labdhitāṃ upādāya (“owing to the non-apprehension of great emptiness”).
n.­340
The Tibetan reads ’dus ma byas kyi chos dmigs su med pa’i phyir (“owing to the non-apprehension of unconditioned phenomena”), whereas Kimura IV: 5 has pra­kṛti­śūnya­tā’n­upa­labdhitāṃ upādāya (“owing to the non-apprehension of the emptiness of inherent existence”).
n.­341
The Tibetan reads stong pa’i rnam pa dang dben pa’i rnam pa dmigs su med pa’i phyir (“owing to the non-apprehension of the aspects of emptiness and the aspect of voidness”), whereas Kimura IV: 6 has dṛṣṭi­kṛtān­upa­labdhitāṃ upādāya (Conze (1975): 316: “because no false views are apprehended”).
n.­342
The Tibetan reads zhi ba’i rnam pa dmigs su med pa’i phyir (“owing to the non-apprehension of the aspects of calmness”), whereas Kimura IV: 6 has vi­tarkānupa­labdhitāṃ upādāya (Conze (1975): 316: “because no discoursings are apprehended”).
n.­343
The Tibetan reads gnod sems dang bzod pa dmigs su med pa’i phyir (“owing to the non-apprehension of malice and tolerance”), whereas Kimura IV: 7 has vyāpādān­upa­labdhitāṃ upādāya (Conze (1975): 316: “because no ill will is apprehended”).
n.­344
The Tibetan reads chos thams cad kyis mi brdzi ba’i phyir (“owing to their uncrushability by all things”), whereas Kimura IV: 7 has sarva­dharmānupa­labdhitāṃ upādāya, which Conze (1975): 316 renders as “on account of the nonapprehension of all dharmas.”
n.­345
Here the Tibetan reads chos thams cad kyis brdzi ba med pa’i phyir dang lam gyi rnam pa shes pa de la zhum pa med pa nyid kyi phyir (“owing to their uncrushability by all things and owing to their undauntedness with respect to the understanding of the aspects of the path”). Kimura IV: 7 has only the second phrase: mārga­jñatā’ nava­līnatām upādāya (also Conze (1975): 316 “on account of the uncowedness in the knowledge of all the modes of the path”).
n.­346
The Tibetan reads skad thams cad du de bzhin du gsung ba’i chos nyid yin pa’i phyir (“owing to the reality divulged as such in all languages”), whereas Kimura IV: 8 has sarva­buddha­bhāṣita­tathtām upādāya, rendered in Conze (1975): 317, as “on account of the suchness that is taught by all the buddhas.”
n.­347
Cf. Kimura IV: 8: sarva­dharma­sarvākārabhi­saṃ­bodhanatām upādāya; also Conze (1975): 317.
n.­348
Apte (1965): 621 also suggests the possible readings of “camphor” and “cream” for pīyuṣa.
n.­349
The Tibetan reads rnam par grol ba (“emancipation”), whereas Kimura IV: 69 reads vivikta, rendered in Conze (1975): 353: as “detachment.”
n.­350
The Tibetan reads ’dzin pa med pa (“non-grasping”), whereas Kimura IV: 69 has śānta (“quiescence”).
n.­351
Kimura IV: 69 reads vimoca (“emancipation”); also Conze (1975): 353.
n.­352
Kimura IV: 69 reads suniścita (“well determined”); also Conze (1975): 353.
n.­353
The Tibetan reads zhum pa med pa’i mtshan nyid (“undauntedness”), whereas Kimura IV: 69 has supratiṣṭhita (“well established”), which Conze (1975): 353, renders as “well established.”
n.­354
Kimura IV: 69 reads asaṃhārya (“non-captivation”); also Conze (1975): 353: “something to which no one else has a claim.”
n.­355
The Tibetan reads sgrib pa med pa (“unobscured”), whereas Kimura IV: 69 has pratyakṣa (“directly perceived”). Cf. Conze (1975): 353: “before the eye”.
n.­356
Kimura IV: 75 reads na prajñāyate, equivalent to the Tibetan ma mchis pa lags, which may also be rendered as “are unperceived.”
n.­357
Ch. 20: guṇaparivarta, yon tan gyi le’u.
n.­358
The term “physical forms” is omitted in the Tibetan, but found in Kimura IV: 78, which reads tad rūpan na sam­anu­paśyāmi.
n.­359
“Two thousand” (viṃśati­varṣa­śatika, lo nyis stong)—a remarkable hyperbole.
n.­360
The krośa or “earshot” is a measurement equivalent to five hundred arm spans.
n.­361
The Tibetan reads de dag sbyin pa rlom sems su byed/ sbyin pa des rlom sems su byed/ spyin pa la slom sems su byed do/ Cf. Kimura IV: 91, which has sa tena dānena manyate| tad dānaṃ manyate| dānaṃ mameti manyate.
n.­362
Note the scribal repetition in F. 234a, where lines 4–5 (khyod...ma rtog shig) are repeated in lines 7–8 (khyod..ma rtog shig).
n.­363
Ch. 21: pūrvī­nimitta­pari­varta, snga ltas kyi le’u.
n.­364
The expression rigs pa’i chos (“appropriate‌ attributes”) would correspond to ucitadharma, whereas Kimura IV: 100 reads: āryasya dharmasya. It is therefore possible that the unusual expression rigs pa’i chos could be a mistranscription of ’phags pa’i chos, sublime attributes.
n.­365
We have opted to translate vibhāvanā (rnam par ’jig pa) as “non-cultivation” in order to retain the contrast with bhāvanā (sgom pa) which the text implies. On the other hand, the Tibetan has a markedly less passive connotation, and could be rendered as “deconstruction,” “destruction,” “annihilation,” “elimination,” or “unraveling,” with respect‌ to false appearances. In certain context‌s the term can also imply “clear understanding” or “clear ascertainment” (resulting from the annihilation of false appearances). Cf. Kimura IV: 109; also Conze (1975): 373. Ratnākāraśānti, in his Commentary on the Transcendent Perfection in Eight Thousand Lines, also reads a­vi­bhāvitam a­prahīṇam. no hīti nā­prahīṇam| prahīṇam evety arthaḥ|. Here the double negative suggests a reading akin to the sense of deconstruction, etc. Thanks to Greg Seton for this observation.
n.­366
This refers to the five aspects of concomitance (sam­pra­yuktaka, mtshung ldan) between mind and its mental states, which may concern (i) location or support, (ii) objective referent, (iii) sensum, (iv) time, and (v) substance. See Jamgon Kongtrul TOK Book 6, Pt. 2: 490–491. Kimura IV: 112 omits this phrase and reads simply: rāga sahatiaś cittotpādaiḥ. Cf. Conze (1975): 374: “he does not partake of thoughts connected with greed…”
n.­367
Here F. 246b, line 3, simply repeats de bzhin nyid, but see Kimura IV: 112, where the full reading ananya­tathatā (“unaltered real nature”) is given.
n.­368
Ch. 22: bhāvanāpari­varta, bsgom pa’i le’u.
n.­369
The expression thugs kyi phrin las chung ba, here rendered as “mind inclined toward carefree inaction,” corresponds to Kimura: IV: 115, which reads alpotsuka­tāyāṃ cittaṃ. Edgerton (1953): 69, interprets this to mean “unconcerned mind,” “unworried mind,” or “indifferent mind.” In any case, it denotes the silence and stillness of the Lord Buddha during the weeks that immediately followed his attainment of buddhahood, as he considered whether to teach or not to teach.
n.­370
Kimura IV: 117, line 4, here reads kadācit, “at any time.”
n.­371
The Tibetan reads bdag gzugs so (“I identify with physical forms”). Cf. Kimura IV: 118, mama rūpaṃ, which Conze (1975): 377 renders as “mine is form.”
n.­372
Here the Tibetan reads bdag gi sbyin pa’i pha rol tu phyin pa’o (“I possess the transcendent perfection of generosity”). Cf. Kimura IV: 118, ahaṃ dānapatir.
n.­373
Kimura IV: 125, line 25, reads nānā­tva­saṃ­jñānāṃ caranto nānā­tvopalabdhyā. However, Conze (1975): 379 interprets this as nānātmasaṃ­jñānāṃ caranto nānātmopalabdhyā, “coursing in the notion of not-self and the non-apprehension of not-self.”
n.­374
Ch. 23: a­pari­grahāvivāsāpariccheda, yongs su gzung ba med pa dang spang ba med pa’i le’u.
n.­375
The expression appears to be omitted in Kimura IV: 183.
n.­376
The authentic provision of merit (puṇyasambhāra, bsod nams kyi tshogs) and the authentic provision of pristine cognition (jñānasambhāra, ye shes kyi tshogs) are accumulated by bodhisattvas on the path to omniscience, and their fulfilment constitutes the fruition of the entire path according to the Great Vehicle, resulting in the maturation of the buddha body of form and the buddha body of reality respectively.
n.­377
The missing text supplied in this and the following paragraphs can be found in Kimura IV: 186–187.
n.­378
The Sanskrit in this and the following refrains reads bahu bhagava bahu su­gata.
n.­379
See Kimura IV: 169, which reads ekam api divasaṃ.
n.­380
Ch. 24: ādi­pra­sthāna­pari­varta, dang po ’jug pa’i le’u.
n.­381
Kimura IV: 192 reads pari­jaya kartavyaḥ, which Conze (1975): 424, renders as “make a complete conquest of.”
n.­382
On the sixty-four crafts (comprising the thirty designated arts, the eighteen requisites of musical performance, the seven harmonious tones of the musical scale, and the nine dramatic moods) and the eighteen great fields of knowledge, please see respective glossary entries. On all these and related matters, see Jamgon Kongtrul TOK Book 6, Pt.1: 311–315.
n.­383
This paragraph marks the end of the fourth section of the sūtra concerning training in the clear realization of all phenomena and attributes.
n.­384
At this point the sūtra moves into its fifth section, concering the culminating training in the paths of engagement, insight, and cultivation.
n.­385
On these eight unfavorable conditions for Buddhist practice, see respective glossary entry.
n.­386
These refer to the sixty-two false views, see glossary entry.
n.­387
Ch. 25: upāya­kauśalya­pari­varta, thabs la mkhas pa’i le’u.
n.­388
Kimura V: 36–37 indicates that this is the subject of the sentence, despite the genitive particle in the Tibetan (de dag gi), placing them in apposition to those who develop enlightened mind.
n.­389
Our Tibetan text reads ci nas sems su mi ’gyur zhing sems las gzhan du spyod par mi ’gyur ba (“they do not engage with mind and do not engage with anything other than mind”). The Tibetan spyod pa is implied in the first clause though not explicitly stated. The Sanskrit is clearer (Kimura V: 37: yathā tac cittam anya­tra cittena caren nānya­tra cittena) in that the verb caren covers both clauses. It has been alternatively suggested, based on a reading of the Sanskrit, that the dedication of merit should be made with “the mind (cittam) coursing from one mind to another mind.”
n.­390
Kimura V: 47 suggests that this sentence is spoken by Lord Buddha, rather than by Su­bhūti.
n.­391
These words are omitted in our text, and supplied from Kimura V: 49, lines 21–23.
n.­392
This paragraph is not found in Kimura V: 43, but see Conze (1975): 465.
n.­393
This and the following two paragraphs are not found in Kimura V: 44, but see Conze (1975): 466.
n.­394
Ch. 26: anu­modana­pari­varta, rjes su yi rang ba’i le’u.
n.­395
In the paragraphs that follow there are considerable discrepancies between our text and the readings in Kimura V: 83ff.
n.­396
Kimura V: 84 reads dāna­buddhir eva bhavati pari­tyāga­buddhir eva bhavati.
n.­397
See the extensive list of such services and offerings in Kimura V: 87, lines 5–9.
n.­398
F. 204b, line 5, reads bdag gis, as does the dpe bsdur ma edition, vol, 32, p. 506, line 15, whereas the genitive bdag gi would be preferable.
n.­399
Ch. 27: sam­udāgama­pari­varta, yongs su bsdu ba’i le’u.
n.­400
This chapter marks the start of the sixth section of the sūtra, concerning training in serial clear realization with respect to the six transcendent perfections and the six recollections.
n.­401
This phrase is omitted in our text, but Kimura VI–VIII: 30 reads daśasu dikṣu. Cf. also Conze (1975): 565.
n.­402
These conventional disciplines would include the many vows adopted by fully ordained monks, the novitiate, and the laity.
n.­403
Kimura VI–VIII: 31 reads vi­jñapti­śīla, which would imply ethical discipline pertaining to mind or consciousness.
n.­404
On these six ways, see above, 23.­44; also n.­183.
n.­405
Our text (F. 316a, line 3) has the oblique particle la, whereas Kimura VI–VIII: 35, line 22, establishes a simple genitive relationship between “words” and “tathāgatas.”
n.­406
F. 316a, lines 6 and 7; also F. 316b, line 1, read ting nge ’dzin kyi pha rol tu phyin pa, in lieu of bsam gtan gyi pha rol tu phyin pa.
n.­407
That is to say, those bodhisattvas will experience all the aforementioned meditative stabilities while maintaining their physical, meditative posture.
n.­408
This paragraph marks the start of the seventh section of the sūtra, concerning instantaneous clear realization.
n.­409
F. 324b, line 2, reads “say” (smra bar gyur to), whereas most other editions read “reproach” (smad par gyur to). See dpe bsdur ma, vol. 32, p. 553, note 6.
n.­410
Ch. 28: vi­lakṣaṇa­pari­varta, mtshan nyid mi ’dra ba’i le’u.
n.­411
This and the preceding two paragraphs are not found in Kimura VI–VIII, but see Conze (1975): 586.
n.­412
See n.­135.
n.­413
See above, 2.­33, and the notes concerning the discrepancy in this enumeration of the eighty minor marks. Cf. also Conze (1975): 586–587.
n.­414
These are the basic forty-two vocalic and consonantal of the Sanskrit language, on the phonetic pronunciation and written representation of which, see Jamgon Kongtrul’s exposition in TOK Book 6, Pt. 1: 108–112.
n.­415
This interpretation follows the Zhol edition (see KPD 32: 574, note 3), which reads yi ge dang yi ge med pa la ma gtogs pa’i chos gang yang med do. By contrast, F. 333b, line 5, suggests that “there is no doctrine unrealized (ma rtogs) in terms of syllables and the absence of syllables.” Cf. Kimura VI–VIII: 67–68; also Conze (1975): 587.
n.­416
On the gradation of these fetters, which are respectively associated with the world systems of desire, form, and formlessness, see also above, 11.­7 and notes 213, 214, and 302.
n.­417
Cf. Conze (1975): 594.
n.­418
Ch. 29: dharma­dāna­pari­varta, chos kyi sbyin pa’i le’u.
n.­419
See Kimura VI–VIII: 80, line 13. The Tibetan shin tu gsong ldong could also be interpreted to mean “utterly perforated.” Cf. Conze (1975): 594, “full of holes.”
n.­420
This interpretation accords with the Tibetan text, which reads ’phags pa’i bden pa rnam pa gnyis las rnam par grol ba/ ’phags pa’i bden pa rnam pa gnyis ma yin par. Kimura VI–VIII: 82 has dvayato vi­nir­muktam ārya­satyaṃ, a­dvayato vi­nir­muktam ārya­satyaṃ. Cf. Conze (1975): 595. As an alternative, the passage could read: “These [last two] noble truths are liberated from duality. These [first two] noble truths are not dualistic.”
n.­421
Cf. Conze (1975): 595.
n.­422
F. 349b, line 2, reads sangs rgyas kyi tshul.
n.­423
Ch. 30: sva­bhāva­pari­varta, rang bzhin gyi le’u.
n.­424
At this point our text reverts to a passage, which the recast Sanskrit manuscript (edited in Kimura) would place in the fourth section of the sūtra, concerning the training in clear realization. The reason for its inclusion here is that it elaborates on the nature of irreversible bodhisattvas.
n.­425
Kimura IV: 141 reads yat kiñcit pra­lāpī bhavati.
n.­426
The Tibetan text (F. 352a, line 1) clearly reads “have not turned away from” (las phyir mi ldog pa) in this and the following refrains, whereas Kimura IV: 142 suggests the opposite: “have turned away from” (vinivṛttah). See also Conze (1975): 388, whose interpretation concurs with Kimura. The context‌ (Kimura IV: 142) is the establishing of the branches of penetration (nirvedhaṅga, nges ’byed yan lag) associated with the path of preparation (prayogamārga, sbyor lam), which, from the practitioner’s perspective, connects the path of provisions with the path of insight.
n.­427
These three modes of excellent physical conduct, four modes of excellent verbal conduct, and three modes of excellent mental conduct collectively constitute the ten virtuous actions, on which see above, 27.­7.
n.­428
Kimura IV: 155, line 9, reads ni­rodha­samāpatti­phala.
n.­429
The parallel Sanskrit passage (Kimura IV: 156, line 30) clearly indicates Vajrapāṇi rather than the vajra family (vajrakula). More specifically, the Sanskrit refererence is to the “five families of Vajrapāṇi” (pañca­vajra­pāṇi­kulāni), not the five hundred families. It has been suggested that the term “five hundred” (lnga brgya) may derive from a corrupt interpretation of the word satata that immediately follows.
n.­430
This reference to the three mnemonic incantations is missing in Kimura IV: 162, but see Conze (1975): 403. The first of these, the A­kṣaya­karaṇḍa­dhāraṇī (mi zad pa’i za ma tog gi gzungs) and its benefits are discussed in Chs. 3–4 of the Sāgara­nāga­rāja­paripṛcchā, Toh 153 (KPD 58: 348–393), with the actual Sanskrit syllables of the mnemonic incantation on pp. 382–383. Another interpretation of its inexhaustible applications in terms of all phenomena is found in the Tathā­gata­mahā­karuṇā­nirdeśa­sūtra, Toh 147 (KPD 57: 564, line 1-567 line 19). The corresponding meditative stability is numbered twenty-nine in the list presented above, 12.­12. The second has the full title Sarva­dharma­samavasaraṇa­sāgara­mudrā (chos thams cad yang dag par ’du ba rgya mtsho’i phyag rgya). It comprises the forty-three arapacana syllables or letters, embracing all nuances of the sacred doctrine, which are explained individually in the Tathā­gata­mahā­karuṇā­nirdeśa­sūtra, Toh 147 (KPD 57: 569 line 20-572 line 18). The corresponding meditative stability is numbered twenty-one in the aforementioned list. The third is the Padma­vyūhā­dhāraṇī (padma bkod pa’i gzungs). I have not yet located the actual Sanskrit syllables of this mnemonic incantation in the Kangyur, but its purport in highlighting the diversity of the twelve branches of the scriptures and so forth is described in the Tathā­gata­mahā­karuṇā­nirdeśa­sūtra, (KPD 57: 572 line 18-563 line 18). All three are listed in the Mahā­vyutpatti (nos. 750, 752, and 753). For an analysis of the relationship between the Mahā­vyutpatti entries and the relevant sūtra sources, especially the Tathā­gata­mahā­karuṇā­nirdeśa­sūtra and the Ratna­megha­sūtra (Toh 231), see Ulrich Pagel, “The Dhāraṇīs of Mahāvyutpatti #748: Origins and Formation,” in Buddhist Studies Review 24(2) (2007), 151–91.
n.­431
Ch. 31: a­vaivartika­pari­varta, phyir mi ldog pa’i le’u.
n.­432
This chapter marks the final section of the sūtra, concerning the fruitional attributes of buddha body.
n.­433
The Tibetan reads ’di nas sam/ ’dis sam/ ’di zhes. Note the dissimilar Sanskrit expression ityanta ita va neyanta iti va, in Kimura VI–VIII: 119, lines 29–30.
n.­434
It is probable that the expression chos drug denotes the distinctive attributes of the six transcendent perfections, which are mentioned in this and the following paragraphs, although the term is not found in Kimura or Conze.
n.­435
On this meditative stability, see above, 10.­46.
n.­436
F. 371b, line 6, reads bzhon pa, whereas the Peking edition of the Kangyur reads stan, mats.
n.­437
That is to say, their noble forms endowed with the major and minor marks.
n.­438
That is to say, in the community of bodhisattvas.
n.­439
Kimura VI–VIII: 133, lines 8–10, attributes this question to Su­bhūti.
n.­440
See Kimura VI–VIII: 133, line 30, which reads śukleṣu dharmeṣu sthitvā.
n.­441
The final three paragraphs of this chapter are not found in Kimura (nor in Conze’s translation), but they are reminiscent of earlier references in the text to the sixfold trembling of the earth, which conclude sections of dialogue (see 23.­44 and 28.­19). In the context‌ of The Transcendent Perfection of Wisdom in Eight Thousand Lines, this trembling of the earth is said to occur during the teaching of the chapter on tathatā (de bzhin nyid).
n.­442
The conclusion to the Kimura edition, VI–VIII: 179, mentions also the contributions of Maitreya, Ānanda, and Śakra.
n.­443
See above, n.­1.
n.­444
Ch. 32: abhi­bodhana­pari­varta, mngon par byang chub pa’i le’u.
n.­445
The conclusion to the sūtra highlights the admonishments concerning its future transmission and the respect it should be awarded. The corresponding text in the recast Sanskrit manuscript is found in Kimura II–III, but for this initial linking paragraph which is missing in Kimura II–III: 150 and in Conze (1975): 288.
n.­446
The Tibetan text reads btso bar ’gyur ro, “they will roast,” whereas Kimura II–III: 151, has prakṣepsyante (“they will be cast into”).
n.­447
In Kimura II-III: 151 (also Conze (1975): 289), words akin to these are attributed to Śāradvati­putra. See glossary entry “five inexpiable crimes.”
n.­448
Kimura II–III: 151–152 has the interjection Śāradvati­putra, instead of Ānanda, throughout this and the following paragraphs.
n.­449
Kimura II–III: 152 attributes these lines to Lord Buddha.
n.­450
Kimura II–III: 153 suggests that words akin to these are spoken by Śāradvati­putra.
n.­451
These lines are not found in Kimura II–III: 153, or in Conze (1975): 291.
n.­452
This linking paragraph is not found in Kimura II–III: 91, or in Conze (1975): 251.
n.­453
Kimura II–III: 91 attributes this and the following paragraphs to Śakra, rather than to Ānanda. The eleven branches of the scriptures listed here, from sūtras to established instructions, of course exclude the twelfth branch, comprising the most extensive discourses (vaipulya, shin tu rgyas pa’i sde) of the Great Vehicle. Here specifically, the Sanskrit suggests an equality of merit whereas the Tibetan clearly emphasizes the superiority of the merit accrued by those who retain and above all set forth the transcendent perfection of wisdom in writing.
n.­454
Kimura II–III: 94 suggests that these words are addressed by Ānanda to Śakra.
n.­455
Kimura II–III: 100 has words akin to these spoken by Śakra in this and the following paragraphs.
n.­456
This linking passage is not found in Kimura II–III 115, or Conze (1975): 265.
n.­457
This question is also repeated below. See n.­445.
n.­458
This passage also recurs below See n.­445.
n.­459
This and the following paragraph appear to be a repetition of lines F. 389b6–390a4, as indicated in the immediately preceding two notes. Cf. Kimura II–III 115; also Conze (1975): 265.
n.­460
This linking paragraph appears to be missing in Kimura II–III: 119 and Conze (1975): 267.
n.­461
Kimura II–III: 121 indicates that words akin to these are uttered by Su­bhūti rather than Lord Buddha.
n.­462
This and the following paragraphs, which herald the entrustment, appear to be unique to this text, although there are some parallels to be found in Kimura V: 69–74 (cf. Conze (1975): 482–486).
n.­463
Ch. 33: ni­gamana­pari­varta, mjug sdud kyi le’u.

b.

Bibliography

Primary Sources

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

shes rab kyi pha rol tu phyin pa khri pa zhes bya ba theg pa chen po’i mdo, Daśa­sāhasrikā­prajñā­pāramitā­nāma­mahā­yāna­sūtra. bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–2009, vol. 31, pp. 530–763 and vol. 32, pp. 3–763.

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

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

Secondary References
Sūtras

klu’i rgyal po rgya mtshos zhus pa’i mdo (Sāgara­nāga­rāja­paripṛcchā­sūtra). 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). [Full citation and link to 84000 page listed in secondary literature]

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). [Full citation and link to 84000 page listed in secondary literature]

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). [Full citation and link to 84000 page listed in secondary literature]

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), fol 227–257.

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).

Secondary Literature

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Kloetzli, Randy. Buddhist Cosmology. Delhi: Motilal Banarsidass, 1983.

Konow, Sten. The First Two Chapters of the Daśasāhasrikā Prajñāpāramitā: Restoration of the Sanskrit Text, Analysis and Index. Oslo: I Kommisjon Hos Jacob Dybwad, 1941.

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

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

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

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

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

Negi, J.S., ed.: Tibetan Sanskrit Dictionary (Bod skad dang legs sbyar gyi tshig mdzod chen mo). 16 vols. Sarnath: Central Institute of Higher Tibetan Studies, 1993-2005.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


g.

Glossary

g.­1

Abdomen is not misshapen

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

Fifty-seventh of the eighty minor marks.


2 passages contain this term
  • 2.­62
  • 29.­54
g.­2

Abdomen is slender

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

Fifty-eighth of the eighty minor marks.


2 passages contain this term
  • 2.­62
  • 29.­54
g.­3

Abdomen that is unwrinkled

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

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


2 passages contain this term
  • 2.­63
  • 29.­54
g.­4

Ābhāsvara

  • ’od gsal
  • འོད་གསལ།
  • Ābhāsvara

Sixth god realm of form, meaning “luminosity.”


9 passages contain this term
  • 16.­21
  • 17.­51
  • 19.­35
  • 19.­52
  • 24.­20
  • 24.­35
  • 30.­19
  • n.­297
  • g.­1258
g.­5

Abide

  • gnas
  • གནས།
  • adhi­tiṣṭhati

172 passages contain this term
  • i.­89
  • i.­97
  • i.­98
  • 1.­34
  • 1.­65
  • 1.­80
  • 2.­2
  • 2.­3
  • 2.­4
  • 2.­5
  • 3.­10
  • 3.­11
  • 3.­12
  • 3.­13
  • 3.­14
  • 3.­15
  • 3.­16
  • 3.­17
  • 3.­18
  • 3.­19
  • 3.­20
  • 3.­21
  • 3.­22
  • 3.­23
  • 3.­24
  • 3.­25
  • 3.­26
  • 3.­27
  • 3.­28
  • 3.­29
  • 3.­30
  • 3.­31
  • 3.­32
  • 3.­33
  • 3.­34
  • 3.­35
  • 3.­36
  • 3.­37
  • 3.­38
  • 3.­39
  • 3.­40
  • 3.­41
  • 3.­42
  • 3.­43
  • 3.­44
  • 3.­45
  • 3.­46
  • 3.­47
  • 3.­48
  • 3.­49
  • 5.­204
  • 8.­47
  • 9.­16
  • 9.­22
  • 9.­23
  • 9.­28
  • 9.­29
  • 9.­30
  • 9.­35
  • 9.­37
  • 10.­6
  • 10.­9
  • 10.­12
  • 10.­15
  • 10.­18
  • 10.­21
  • 10.­23
  • 10.­38
  • 10.­46
  • 11.­5
  • 11.­10
  • 11.­13
  • 11.­14
  • 11.­15
  • 11.­16
  • 11.­17
  • 11.­18
  • 11.­19
  • 11.­20
  • 11.­21
  • 11.­22
  • 11.­23
  • 11.­24
  • 11.­25
  • 12.­5
  • 12.­6
  • 12.­11
  • 12.­13
  • 12.­15
  • 14.­1
  • 14.­2
  • 14.­3
  • 14.­4
  • 14.­5
  • 14.­6
  • 14.­7
  • 14.­8
  • 14.­9
  • 14.­10
  • 14.­11
  • 14.­12
  • 14.­13
  • 15.­11
  • 15.­15
  • 15.­33
  • 15.­54
  • 17.­1
  • 17.­2
  • 17.­7
  • 17.­47
  • 18.­66
  • 19.­30
  • 22.­9
  • 22.­57
  • 24.­1
  • 24.­2
  • 24.­14
  • 24.­15
  • 24.­16
  • 24.­17
  • 24.­54
  • 24.­57
  • 24.­59
  • 24.­61
  • 25.­3
  • 25.­24
  • 25.­31
  • 26.­7
  • 26.­9
  • 26.­54
  • 26.­55
  • 26.­56
  • 26.­57
  • 26.­58
  • 26.­59
  • 27.­7
  • 27.­8
  • 27.­9
  • 27.­10
  • 27.­11
  • 27.­16
  • 27.­21
  • 27.­26
  • 27.­29
  • 27.­31
  • 27.­36
  • 28.­24
  • 28.­45
  • 29.­16
  • 29.­17
  • 29.­19
  • 29.­70
  • 29.­71
  • 29.­78
  • 30.­15
  • 30.­35
  • 31.­27
  • 31.­31
  • 31.­55
  • 31.­61
  • 31.­64
  • 32.­1
  • 32.­7
  • 32.­10
  • 32.­11
  • 32.­12
  • 32.­39
  • 32.­55
  • 33.­20
  • 33.­32
  • 33.­57
  • g.­1518
g.­6

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.


2 passages contain this term
  • 1.­55
  • g.­423
g.­7

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.


2 passages contain this term
  • 1.­55
  • g.­423
g.­8

Abiding

  • gnas pa
  • གནས་པ།
  • adhi­tiṣṭhan

113 passages contain this term
  • i.­31
  • i.­36
  • i.­80
  • i.­85
  • i.­89
  • i.­90
  • i.­94
  • 1.­3
  • 1.­30
  • 1.­34
  • 6.­7
  • 6.­8
  • 6.­9
  • 6.­10
  • 6.­11
  • 6.­12
  • 6.­13
  • 6.­17
  • 6.­18
  • 6.­19
  • 6.­20
  • 6.­21
  • 6.­22
  • 6.­23
  • 9.­36
  • 9.­47
  • 10.­9
  • 10.­15
  • 10.­18
  • 10.­28
  • 10.­41
  • 10.­42
  • 10.­43
  • 10.­44
  • 10.­45
  • 10.­46
  • 11.­13
  • 12.­5
  • 12.­12
  • 12.­18
  • 13.­13
  • 14.­1
  • 14.­23
  • 15.­26
  • 15.­36
  • 19.­59
  • 22.­11
  • 23.­58
  • 26.­46
  • 26.­54
  • 26.­55
  • 26.­57
  • 26.­58
  • 27.­1
  • 27.­2
  • 27.­3
  • 27.­4
  • 27.­5
  • 27.­6
  • 27.­7
  • 27.­8
  • 27.­9
  • 27.­10
  • 27.­11
  • 27.­12
  • 27.­13
  • 27.­14
  • 27.­15
  • 27.­16
  • 27.­17
  • 27.­18
  • 27.­19
  • 27.­20
  • 27.­21
  • 27.­22
  • 27.­23
  • 27.­24
  • 27.­25
  • 27.­26
  • 27.­27
  • 27.­28
  • 27.­29
  • 27.­30
  • 27.­31
  • 27.­32
  • 27.­33
  • 27.­36
  • 28.­4
  • 28.­5
  • 28.­16
  • 28.­20
  • 28.­48
  • 30.­30
  • 30.­31
  • 30.­32
  • 30.­36
  • 30.­39
  • 30.­41
  • 31.­31
  • 31.­52
  • 31.­53
  • 31.­55
  • 31.­57
  • 31.­58
  • 32.­12
  • 32.­13
  • 32.­55
  • 33.­26
  • 33.­27
  • g.­162
  • g.­914
  • g.­963
  • g.­987
g.­9

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.


1 passage contains this term
  • 12.­12
g.­10

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).


9 passages contain this term
  • i.­31
  • i.­32
  • 1.­80
  • 19.­59
  • 23.­28
  • 23.­47
  • 27.­26
  • 30.­35
  • 30.­36
g.­11

Abiding nature of phenomena

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

A synonym for emptiness, and the expanse of reality (dharmadhātu).


3 passages contain this term
  • 10.­36
  • 11.­37
  • 18.­48
g.­12

Abiding of phenomena in the real nature

  • de bzhin nyid du chos gnas pa
  • དེ་བཞིན་ཉིད་དུ་ཆོས་གནས་པ།
  • tathatā­dharma­sthiti

2 passages contain this term
  • 2.­82
  • g.­1607
g.­13

Abiding Without Mentation

  • sems med par gnas pa
  • སེམས་མེད་པར་གནས་པ།
  • niś­citta

Name of the seventy-third meditative stability.


1 passage contains this term
  • 12.­12
g.­14

Abode

  • gnas
  • གནས།
  • layana

Also translated here as “sanctuary,” and “resting place.”


20 passages contain this term
  • i.­4
  • 10.­42
  • 11.­3
  • 17.­51
  • 17.­53
  • 17.­54
  • 21.­16
  • 27.­25
  • 29.­6
  • 29.­18
  • 32.­40
  • n.­192
  • g.­215
  • g.­584
  • g.­732
  • g.­1258
  • g.­1321
  • g.­1342
  • g.­1541
  • g.­1583
g.­15

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.


2 passages contain this term
  • 20.­24
  • n.­338
g.­16

Absence of dogmatic assumptions

  • mchog tu ’dzin pa med pa
  • མཆོག་ཏུ་འཛིན་པ་མེད་པ།
  • a­parā­marśaṇa­tā

2 passages contain this term
  • 6.­43
  • n.­154
g.­17

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.


1 passage contains this term
  • 12.­12
g.­18

Absolutely existent

  • yang dag par yongs su grub pa
  • ཡང་དག་པར་ཡོངས་སུ་གྲུབ་པ།
  • pari­niṣpanna

4 passages contain this term
  • i.­31
  • i.­33
  • 3.­7
  • 3.­8
g.­19

Absolutely void

  • shin tu dben pa
  • ཤིན་ཏུ་དབེན་པ།
  • aty­anta­vivikta

4 passages contain this term
  • 26.­12
  • 26.­13
  • 26.­14
  • 26.­15
g.­20

Absorb

  • sdud par bgyid
  • སྡུད་པར་བགྱིད།
  • pari­graha­karoti

2 passages contain this term
  • 17.­20
  • 17.­24
g.­21

Abundant in splendor

  • dbang ’byor pa
  • དབང་འབྱོར་པ།
  • a­bhujiṣya

1 passage contains this term
  • 28.­6
g.­22

Accept

  • khas len
  • ཁས་ལེན།
  • upaiti

22 passages contain this term
  • i.­66
  • i.­68
  • i.­75
  • i.­87
  • i.­88
  • 9.­22
  • 12.­9
  • 12.­10
  • 16.­16
  • 16.­17
  • 16.­21
  • 16.­22
  • 16.­23
  • 18.­69
  • 20.­78
  • 21.­9
  • 23.­62
  • 26.­55
  • 28.­5
  • 28.­8
  • 28.­12
  • 33.­27
g.­23

Acceptance

  • bzod pa
  • བཟོད་པ།
  • kṣānti

Third of the four aspects of the path of preparation.

Also translated here as “tolerance.”


10 passages contain this term
  • i.­21
  • i.­25
  • i.­80
  • 1.­4
  • 8.­39
  • 28.­14
  • 28.­15
  • 28.­16
  • n.­264
  • g.­1554
g.­24

Acceptance that phenomena are non-arising

  • mi skye pa’i chos la bzod pa
  • མི་སྐྱེ་པའི་ཆོས་ལ་བཟོད་པ།
  • an­utapattika­dharma­kṣānti

2 passages contain this term
  • 8.­37
  • 28.­13
g.­25

Accepted

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

Also translated here as “favored.”


23 passages contain this term
  • i.­31
  • i.­40
  • i.­89
  • i.­96
  • 6.­49
  • 7.­1
  • 7.­25
  • 7.­26
  • 16.­9
  • 16.­21
  • 19.­60
  • 21.­9
  • 21.­22
  • 21.­24
  • 22.­41
  • 23.­48
  • 24.­17
  • 26.­44
  • 26.­53
  • 31.­37
  • 31.­61
  • 32.­57
  • g.­568
g.­26

Accommodate

  • go ’byed
  • གོ་འབྱེད།
  • ava­kāśa bhavati

5 passages contain this term
  • i.­31
  • i.­51
  • 13.­64
  • 13.­65
  • 13.­66
g.­27

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.


1 passage contains this term
  • 12.­12
g.­28

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.


1 passage contains this term
  • 28.­7
g.­29

Acquisitiveness

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

3 passages contain this term
  • 24.­28
  • 27.­1
  • 27.­29
g.­30

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

2 passages contain this term
  • 8.­50
  • 8.­51
g.­31

Actor

  • byed pa po
  • བྱེད་པ་པོ།
  • kartṛ

8 passages contain this term
  • 3.­4
  • 3.­5
  • 6.­20
  • 7.­25
  • 22.­29
  • 22.­45
  • 29.­65
  • 30.­36
g.­32

Actual birth

  • skye ba
  • སྐྱེ་བ།
  • jāti

Eleventh of the twelve links of dependent origination.


5 passages contain this term
  • 1.­18
  • 1.­19
  • 4.­6
  • 4.­13
  • 4.­48
g.­33

Actualize

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

70 passages contain this term
  • i.­31
  • i.­41
  • i.­55
  • i.­57
  • i.­60
  • i.­61
  • i.­66
  • i.­77
  • i.­79
  • i.­80
  • i.­83
  • 1.­5
  • 7.­21
  • 7.­22
  • 8.­2
  • 10.­38
  • 10.­45
  • 10.­46
  • 11.­10
  • 12.­6
  • 12.­9
  • 15.­54
  • 16.­1
  • 17.­8
  • 17.­9
  • 17.­10
  • 18.­36
  • 18.­37
  • 19.­66
  • 21.­24
  • 22.­22
  • 23.­49
  • 23.­50
  • 23.­51
  • 23.­53
  • 24.­11
  • 24.­12
  • 24.­13
  • 25.­2
  • 25.­3
  • 25.­5
  • 25.­7
  • 25.­8
  • 25.­9
  • 25.­11
  • 25.­12
  • 25.­13
  • 25.­14
  • 25.­16
  • 25.­17
  • 25.­18
  • 26.­8
  • 26.­13
  • 26.­18
  • 26.­19
  • 26.­32
  • 26.­36
  • 27.­10
  • 28.­17
  • 28.­27
  • 28.­35
  • 28.­36
  • 28.­48
  • 29.­16
  • 30.­26
  • 31.­23
  • 31.­31
  • 31.­32
  • 31.­42
  • 32.­35
g.­34

Actualize formative predispositions

  • ’du byed rnams mngon par ’du byed
  • འདུ་བྱེད་རྣམས་མངོན་པར་འདུ་བྱེད།
  • abhi­saṃ­skārān abhi­saṃ­skaroti

1 passage contains this term
  • 28.­36
g.­35

Adamantine

  • rdo rje lta bu
  • རྡོ་རྗེ་ལྟ་བུ།
  • vajropama

Name of the tenth meditative stability.


2 passages contain this term
  • 12.­12
  • 33.­40
g.­36

Adamantine meditative stability

  • rdo rje lta bu’i ting nge ’dzin
  • རྡོ་རྗེ་ལྟ་བུའི་ཏིང་ངེ་འཛིན།
  • vajropama­samādhi

8 passages contain this term
  • i.­25
  • i.­80
  • i.­89
  • i.­98
  • 10.­46
  • 11.­12
  • 28.­23
  • 33.­40
g.­37

Adamantine pristine cognition

  • rdo rje lta bu’i ye shes
  • རྡོ་རྗེ་ལྟ་བུའི་ཡེ་ཤེས།
  • vajropama­jñāna

2 passages contain this term
  • 13.­34
  • 13.­35
g.­38

Adopt the precepts

  • yang dag pa blang
  • ཡང་དག་པ་བླང་།
  • sam­ādāna­virati

1 passage contains this term
  • 28.­7
g.­39

Advance courageously

  • gnon
  • གནོན།
  • parā­kramate

1 passage contains this term
  • 32.­13
g.­40

Advantage

  • phan yon
  • ཕན་ཡོན།
  • anu­śaṃsā

9 passages contain this term
  • i.­55
  • i.­60
  • 4.­53
  • 17.­46
  • 17.­48
  • 17.­50
  • 17.­55
  • 17.­63
  • 29.­37
g.­41

Afflicted

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

See “afflicted mental state.”


57 passages contain this term
  • i.­31
  • i.­33
  • i.­34
  • i.­45
  • i.­50
  • i.­62
  • i.­65
  • 2.­86
  • 3.­3
  • 4.­18
  • 4.­19
  • 4.­20
  • 4.­21
  • 4.­45
  • 5.­58
  • 5.­59
  • 5.­82
  • 5.­83
  • 5.­106
  • 5.­107
  • 5.­124
  • 5.­136
  • 5.­139
  • 5.­153
  • 5.­165
  • 5.­177
  • 5.­189
  • 5.­201
  • 7.­32
  • 10.­9
  • 10.­18
  • 10.­44
  • 11.­23
  • 12.­2
  • 12.­7
  • 12.­22
  • 15.­17
  • 19.­6
  • 19.­9
  • 19.­40
  • 19.­44
  • 19.­45
  • 19.­47
  • 19.­48
  • 19.­54
  • 22.­30
  • 24.­19
  • 24.­41
  • 30.­3
  • 30.­4
  • 30.­5
  • 30.­6
  • 30.­7
  • 30.­35
  • 31.­38
  • 33.­23
  • 33.­24
g.­42

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.


49 passages contain this term
  • i.­31
  • i.­35
  • i.­37
  • i.­42
  • i.­52
  • i.­55
  • i.­60
  • i.­61
  • i.­66
  • i.­72
  • i.­89
  • i.­91
  • 1.­2
  • 1.­5
  • 3.­106
  • 9.­15
  • 9.­16
  • 12.­18
  • 13.­35
  • 14.­29
  • 15.­34
  • 17.­1
  • 20.­11
  • 20.­12
  • 20.­17
  • 22.­52
  • 24.­15
  • 24.­41
  • 28.­11
  • 29.­4
  • 29.­79
  • 30.­33
  • 31.­32
  • 31.­61
  • 32.­47
  • 33.­27
  • n.­4
  • g.­41
  • g.­103
  • g.­169
  • g.­334
  • g.­362
  • g.­578
  • g.­583
  • g.­608
  • g.­659
  • g.­668
  • g.­963
  • g.­1592
g.­43

Afraid and terrified (be)

  • dngang la dngang par ’gyur
  • དངང་ལ་དངང་པར་འགྱུར།
  • saṃtrāsam­ā­patsyate

5 passages contain this term
  • 6.­38
  • 6.­49
  • 22.­52
  • 22.­53
  • 22.­54
g.­44

Afraid (be)

  • dngang
  • དངང་།
  • saṃ­trāsam a­padyate

8 passages contain this term
  • i.­66
  • i.­72
  • 6.­40
  • 7.­1
  • 7.­13
  • 17.­48
  • 26.­40
  • 26.­42
g.­45

Afraid (will be)

  • dngang bar ’gyur
  • དངང་བར་འགྱུར།
  • sam­trāsam ā­patsyate

3 passages contain this term
  • i.­31
  • i.­37
  • 6.­39
g.­46

Agent

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

13 passages contain this term
  • i.­62
  • i.­64
  • 6.­20
  • 7.­25
  • 19.­1
  • 19.­67
  • 20.­56
  • 22.­29
  • 22.­45
  • 26.­41
  • 26.­42
  • 30.­36
  • g.­1443
g.­47

Aggregate of consciousness

  • rnam par shes pa’i phung po
  • རྣམ་པར་ཤེས་པའི་ཕུང་པོ།
  • vi­jñāna­skandha

Fifth of the five psycho-physical aggregates.


2 passages contain this term
  • 6.­5
  • 8.­44
g.­48

Aggregate of ethical discipline

  • tshul khrims kyi phung po
  • ཚུལ་ཁྲིམས་ཀྱི་ཕུང་པོ།
  • śīla­skandha

First of the five definitive aggregates.


6 passages contain this term
  • 6.­22
  • 17.­43
  • 17.­45
  • 19.­26
  • 28.­40
  • 32.­22
g.­49

Aggregate of feelings

  • tshor ba’i phung po
  • ཚོར་བའི་ཕུང་པོ།
  • vedanā­skandha

Second of the five psycho-physical aggregates.


1 passage contains this term
  • 6.­5
g.­50

Aggregate of formative predispositions

  • ’du byed kyi phung po
  • འདུ་བྱེད་ཀྱི་ཕུང་པོ།
  • saṃ­skāra­skandha

Fourth of the five psycho-physical aggregates.


1 passage contains this term
  • 6.­5
g.­51

Aggregate of liberation

  • rnam par grol ba’i phung po
  • རྣམ་པར་གྲོལ་བའི་ཕུང་པོ།
  • vi­mukti­skandha

Fourth of the five definitive aggregates.


3 passages contain this term
  • 6.­22
  • 17.­45
  • 19.­26
g.­52

Aggregate of meditative stability

  • ting nge ’dzin gyi phung po
  • ཏིང་ངེ་འཛིན་གྱི་ཕུང་པོ།
  • samādhi­skandha

Second of the five definitive aggregates.


2 passages contain this term
  • 17.­45
  • 19.­26
g.­53

Aggregate of perceptions

  • ’du shes kyi phung po
  • འདུ་ཤེས་ཀྱི་ཕུང་པོ།
  • saṃ­jñā­skandha

Third of the five psycho-physical aggregates.


1 passage contains this term
  • 6.­5
g.­54

Aggregate of physical forms

  • gzugs kyi phung po
  • གཟུགས་ཀྱི་ཕུང་པོ།
  • rūpa­skandha

First of the five psycho-physical aggregates.


3 passages contain this term
  • 3.­104
  • 8.­44
  • 11.­23
g.­55

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.


2 passages contain this term
  • 17.­45
  • 19.­26
g.­56

Aggregate of wisdom

  • shes rab kyi phung po
  • ཤེས་རབ་ཀྱི་ཕུང་པོ།
  • prajñā­skandha

Third of the five definitive aggregates.


3 passages contain this term
  • 6.­22
  • 17.­45
  • 19.­26
g.­57

Aging and death

  • rga shi
  • རྒ་ཤི།
  • jarā­maraṇa

Twelfth of the twelve links of dependent origination.


59 passages contain this term
  • 1.­18
  • 1.­19
  • 3.­3
  • 3.­5
  • 3.­50
  • 3.­64
  • 3.­81
  • 3.­98
  • 3.­103
  • 3.­105
  • 4.­6
  • 4.­13
  • 4.­23
  • 4.­27
  • 4.­31
  • 4.­35
  • 4.­38
  • 4.­44
  • 4.­48
  • 5.­13
  • 5.­22
  • 5.­29
  • 5.­36
  • 5.­37
  • 5.­38
  • 5.­127
  • 5.­128
  • 5.­129
  • 5.­130
  • 5.­131
  • 5.­132
  • 5.­133
  • 5.­134
  • 5.­135
  • 5.­136
  • 5.­137
  • 5.­138
  • 5.­143
  • 5.­192
  • 5.­193
  • 5.­194
  • 5.­195
  • 5.­196
  • 5.­197
  • 5.­198
  • 5.­199
  • 5.­200
  • 5.­201
  • 5.­202
  • 5.­203
  • 5.­204
  • 11.­14
  • 11.­17
  • 12.­21
  • 15.­13
  • 18.­18
  • 18.­19
  • 22.­14
  • 22.­16
g.­58

Agitation

  • ’khrugs pa
  • འཁྲུགས་པ།
  • kṣobhaṇa

14 passages contain this term
  • i.­31
  • i.­42
  • 1.­18
  • 1.­19
  • 4.­54
  • 8.­42
  • 8.­51
  • 18.­18
  • 18.­19
  • 22.­12
  • 30.­46
  • 31.­54
  • 32.­22
  • n.­193
g.­59

Agitation and regret

  • rgod pa dang ’gyod pa
  • རྒོད་པ་དང་འགྱོད་པ།
  • auddhatya­kaukṛtya

One of the five obscurations.


2 passages contain this term
  • 31.­16
  • g.­596
g.­60

Akaniṣṭha

  • ’og min
  • འོག་མིན།
  • Akaniṣṭha

Fifth of the pure abodes, meaning “highest.”


9 passages contain this term
  • 11.­3
  • 16.­19
  • 16.­26
  • 17.­51
  • 17.­53
  • 17.­54
  • 17.­56
  • 33.­65
  • g.­1258
g.­61

A­kṣobhya

  • mi ’khrugs pa
  • མི་འཁྲུགས་པ།
  • A­kṣobhya

Name of a buddha.


3 passages contain this term
  • 26.­47
  • 26.­52
  • 26.­55
g.­62

Alert

  • shes bzhin can
  • ཤེས་བཞིན་ཅན།
  • saṃ­prajāna

8 passages contain this term
  • 8.­13
  • 8.­14
  • 8.­15
  • 8.­16
  • 8.­17
  • 8.­19
  • 8.­21
  • 29.­8
g.­63

Alertness

  • shes bzhin
  • ཤེས་བཞིན།
  • sam­prajanya

4 passages contain this term
  • 1.­30
  • 1.­34
  • 18.­12
  • g.­987
g.­64

Alien

  • ’gyes pa
  • འགྱེས་པ།
  • parataḥ

1 passage contains this term
  • 15.­3
g.­65

Alienated (be)

  • sems gzhan du ’gyur
  • gzhan nyid du ’gyur
  • སེམས་གཞན་དུ་འགྱུར།
  • གཞན་ཉིད་དུ་འགྱུར།
  • cittasyānya­thā bhavati
  • anya­tvam­āpadyate

6 passages contain this term
  • i.­89
  • i.­95
  • 31.­26
  • 31.­32
  • 31.­61
  • 31.­62
g.­66

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.


2 passages contain this term
  • 2.­8
  • 29.­23
g.­67

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.


2 passages contain this term
  • 2.­8
  • 29.­23
g.­68

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.


2 passages contain this term
  • 2.­8
  • 29.­23
g.­69

Ally

  • dpung gnyen
  • དཔུང་གཉེན།
  • parāyaṇa

9 passages contain this term
  • i.­66
  • i.­71
  • i.­80
  • i.­82
  • 22.­6
  • 22.­13
  • 22.­18
  • 25.­47
  • 28.­50
g.­70

Alms bowl

  • lhung bzed
  • ལྷུང་བཟེད།
  • paṭa­pātra

1 passage contains this term
  • 8.­18
g.­71

Already

  • phyis
  • ཕྱིས།
  • eva

9 passages contain this term
  • i.­89
  • i.­97
  • 1.­2
  • 9.­47
  • 14.­45
  • 15.­2
  • 25.­3
  • 26.­9
  • 27.­25
g.­72

Alteration

  • gzhan du ’gyur ba
  • གཞན་དུ་འགྱུར་བ།
  • anya­thātva

1 passage contains this term
  • 13.­46
g.­73

A­mogha­darśin

  • mthong ba don yod
  • མཐོང་བ་དོན་ཡོད།
  • A­mogha­darśin

Name of a bodhisattva.


1 passage contains this term
  • 1.­6
g.­74

Amply curved shoulders

  • dpung mgo shin tu zlum po
  • དཔུང་མགོ་ཤིན་ཏུ་ཟླུམ་པོ།
  • su­saṃ­vṛta­skandha­tā

Sixteenth of the thirty-two major marks.


2 passages contain this term
  • 2.­23
  • 29.­32
g.­75

An­abhraka

  • sprin med
  • mi che ba
  • སྤྲིན་མེད།
  • མི་ཆེ་བ།
  • An­abhraka

Tenth god realm of form, meaning “cloudless.”


3 passages contain this term
  • 17.­51
  • n.­306
  • g.­1258
g.­76

Ānanda

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

Disciple and attendant of Buddha Śākyamuni.


92 passages contain this term
  • i.­89
  • i.­99
  • 1.­2
  • 16.­9
  • 17.­35
  • 17.­36
  • 17.­37
  • 17.­38
  • 17.­40
  • 17.­41
  • 17.­42
  • 17.­43
  • 17.­44
  • 17.­45
  • 17.­46
  • 17.­47
  • 17.­48
  • 17.­50
  • 17.­51
  • 17.­52
  • 17.­53
  • 17.­55
  • 17.­56
  • 17.­57
  • 17.­58
  • 17.­59
  • 17.­60
  • 17.­62
  • 33.­1
  • 33.­2
  • 33.­7
  • 33.­8
  • 33.­9
  • 33.­10
  • 33.­12
  • 33.­13
  • 33.­14
  • 33.­15
  • 33.­16
  • 33.­17
  • 33.­18
  • 33.­19
  • 33.­20
  • 33.­21
  • 33.­22
  • 33.­23
  • 33.­24
  • 33.­25
  • 33.­26
  • 33.­28
  • 33.­29
  • 33.­30
  • 33.­31
  • 33.­34
  • 33.­36
  • 33.­37
  • 33.­38
  • 33.­39
  • 33.­40
  • 33.­41
  • 33.­42
  • 33.­43
  • 33.­44
  • 33.­45
  • 33.­46
  • 33.­47
  • 33.­49
  • 33.­50
  • 33.­51
  • 33.­52
  • 33.­53
  • 33.­54
  • 33.­55
  • 33.­56
  • 33.­57
  • 33.­58
  • 33.­59
  • 33.­60
  • 33.­61
  • 33.­62
  • 33.­63
  • 33.­64
  • 33.­65
  • 33.­66
  • 33.­67
  • 33.­69
  • 33.­70
  • 33.­71
  • n.­442
  • n.­448
  • n.­453
  • n.­454
g.­77

Anger

  • khro ba
  • ཁྲོ་བ།
  • krodha

7 passages contain this term
  • 1.­4
  • 2.­76
  • 10.­9
  • 27.­8
  • 28.­11
  • 31.­54
  • g.­1100
g.­78

Anikṣiptadhura

  • brtson pa mi gtong ba
  • བརྩོན་པ་མི་གཏོང་བ།
  • Anikṣiptadhura

Name of a bodhisattva.


1 passage contains this term
  • 1.­6
g.­79

Animal realm

  • dud ’gro
  • དུད་འགྲོ།
  • tīryag

11 passages contain this term
  • 16.­23
  • 16.­29
  • 28.­49
  • 29.­74
  • 32.­46
  • 32.­47
  • 32.­49
  • 32.­50
  • 33.­5
  • 33.­20
  • g.­1544
g.­80

Animalcule

  • srin bu
  • སྲིན་བུ།
  • krimi

1 passage contains this term
  • 31.­20
g.­81

Ankles are inconspicuous

  • long bu rnams mi mngon pa
  • ལོང་བུ་རྣམས་མི་མངོན་པ།
  • gūḍha­gulpha­tā

Thirteenth of the eighty minor marks.


2 passages contain this term
  • 2.­40
  • 29.­43
g.­82

Annoyance

  • ’tshig pa
  • འཚིག་པ།
  • pradāśa

2 passages contain this term
  • 2.­76
  • g.­1100
g.­83

Antigod

  • lha ma yin
  • ལྷ་མ་ཡིན།
  • asura

A class of superhuman beings or demigods engendered and dominated by envy, ambition, and hostility, who are metaphorically described as being incessantly embroiled in a dispute with the gods over the possession of a magical tree.


47 passages contain this term
  • 4.­58
  • 8.­47
  • 8.­48
  • 13.­13
  • 13.­14
  • 13.­18
  • 13.­19
  • 13.­20
  • 13.­21
  • 13.­22
  • 13.­23
  • 13.­24
  • 13.­25
  • 13.­26
  • 13.­27
  • 13.­28
  • 13.­29
  • 13.­30
  • 13.­31
  • 13.­32
  • 13.­33
  • 13.­34
  • 13.­35
  • 13.­36
  • 13.­37
  • 14.­23
  • 16.­28
  • 16.­29
  • 16.­30
  • 16.­31
  • 17.­48
  • 17.­52
  • 17.­62
  • 20.­45
  • 20.­77
  • 25.­24
  • 25.­49
  • 26.­3
  • 28.­50
  • 31.­58
  • 31.­68
  • 33.­27
  • 33.­50
  • 33.­65
  • 33.­71
  • g.­732
  • g.­1258
g.­84

An­upama­cintin

  • blo gros dpe med
  • བློ་གྲོས་དཔེ་མེད།
  • An­upama­cintin

Name of a bodhisattva.


1 passage contains this term
  • 1.­6
g.­85

Apara­godānīya

  • ba glang spyod
  • བ་གླང་སྤྱོད།
  • Apara­godānīya

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


2 passages contain this term
  • n.­192
  • g.­617
g.­86

Apathy

  • mngon par mi brtson pa
  • མངོན་པར་མི་བརྩོན་པ།
  • nir­abhi­yoga

1 passage contains this term
  • 31.­35
g.­87

Aphorisms

  • ched du brjod pa’i sde
  • ཆེད་དུ་བརྗོད་པའི་སྡེ།
  • udāna

Fifth of the twelve branches of the scriptures.


11 passages contain this term
  • 26.­46
  • 26.­47
  • 26.­48
  • 26.­49
  • 26.­50
  • 26.­51
  • 26.­52
  • 26.­53
  • 26.­54
  • 33.­17
  • 33.­18
g.­88

Appeasing of All Deviations and Obstacles

  • ’gal ba dang ’gog pa med pa
  • འགལ་བ་དང་འགོག་པ་མེད་པ།
  • sarva­nirodha­virodha­saṃpra­śamana

Name of the ninety-eighth meditative stability.


1 passage contains this term
  • 12.­12
g.­89

Apperception

  • rnam par rig pa
  • རྣམ་པར་རིག་པ།
  • vijjñapti

4 passages contain this term
  • 8.­13
  • 8.­14
  • 8.­15
  • 8.­16
g.­90

Application of mindfulness which, with regard to feelings, observes feelings

  • tshor ba’i rjes su lta ba’i dran pa nye bar gzhag pa
  • ཚོར་བའི་རྗེས་སུ་ལྟ་བའི་དྲན་པ་ཉེ་བར་གཞག་པ།
  • vedanānupaśyī­smṛtyupa­sthāna

Second of the four applications of mindfulness. For a description see 8.­14.


2 passages contain this term
  • 1.­20
  • g.­612
g.­91

Application of mindfulness which, with regard to phenomena, observes phenomena

  • chos kyi rjes su lta ba’i dran pa nye bar gzhag pa
  • ཆོས་ཀྱི་རྗེས་སུ་ལྟ་བའི་དྲན་པ་ཉེ་བར་གཞག་པ།
  • dharmānupaśyī­smṛtyupasthāna

Fourth of the four applications of mindfulness. For a description, see 8.­16.


2 passages contain this term
  • 1.­20
  • g.­612
g.­92

Application of mindfulness which, with regard to the mind, observes the mind

  • sems kyi rjes su lta ba’i dran pa nye bar gzhag pa
  • སེམས་ཀྱི་རྗེས་སུ་ལྟ་བའི་དྲན་པ་ཉེ་བར་གཞག་པ།
  • cittānu­paśyīsmṛtyupa­sthāna

Third of the four applications of mindfulness. For a description, see 8.­15.


2 passages contain this term
  • 1.­20
  • g.­612
g.­93

Application of mindfulness which, with regard to the physical body, observes the physical body

  • lus kyi rjes su lta ba’i dran pa nye bar gzhag pa
  • ལུས་ཀྱི་རྗེས་སུ་ལྟ་བའི་དྲན་པ་ཉེ་བར་གཞག་པ།
  • kāyānu­paśyī­smṛtyupa­sthāna

First of the four applications of mindfulness. For a description, see 8.­13.


2 passages contain this term
  • 1.­20
  • g.­612
g.­94

Applications of mindfulness

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

See “four applications of mindfulness.”


126 passages contain this term
  • 3.­2
  • 3.­16
  • 3.­65
  • 3.­82
  • 3.­103
  • 3.­105
  • 4.­51
  • 6.­16
  • 6.­18
  • 6.­25
  • 6.­26
  • 6.­27
  • 6.­48
  • 7.­7
  • 7.­13
  • 7.­18
  • 7.­21
  • 7.­24
  • 7.­25
  • 7.­27
  • 7.­28
  • 7.­29
  • 7.­33
  • 7.­34
  • 7.­43
  • 7.­44
  • 7.­45
  • 7.­46
  • 8.­7
  • 8.­8
  • 8.­45
  • 8.­49
  • 9.­33
  • 10.­1
  • 10.­23
  • 10.­25
  • 10.­35
  • 11.­18
  • 11.­34
  • 11.­37
  • 12.­3
  • 12.­6
  • 12.­8
  • 12.­18
  • 12.­19
  • 12.­21
  • 12.­25
  • 12.­26
  • 12.­38
  • 13.­5
  • 13.­6
  • 13.­26
  • 14.­10
  • 14.­21
  • 14.­27
  • 14.­31
  • 14.­34
  • 14.­44
  • 14.­61
  • 15.­6
  • 15.­14
  • 15.­16
  • 15.­23
  • 15.­39
  • 15.­41
  • 15.­50
  • 15.­52
  • 16.­4
  • 16.­11
  • 16.­13
  • 16.­14
  • 16.­17
  • 16.­18
  • 17.­8
  • 17.­16
  • 17.­19
  • 17.­49
  • 18.­3
  • 18.­20
  • 18.­23
  • 18.­27
  • 18.­55
  • 18.­69
  • 18.­77
  • 19.­17
  • 19.­22
  • 19.­63
  • 20.­31
  • 20.­47
  • 21.­22
  • 21.­25
  • 21.­38
  • 22.­1
  • 22.­2
  • 22.­4
  • 22.­14
  • 22.­16
  • 22.­38
  • 22.­46
  • 22.­49
  • 23.­6
  • 23.­13
  • 23.­17
  • 23.­21
  • 23.­24
  • 23.­26
  • 23.­27
  • 23.­41
  • 24.­6
  • 25.­5
  • 25.­26
  • 25.­42
  • 26.­31
  • 27.­21
  • 27.­26
  • 27.­28
  • 29.­66
  • 29.­83
  • 29.­86
  • 30.­17
  • 31.­18
  • 31.­31
  • 31.­33
  • 31.­37
  • 31.­43
  • 31.­56
g.­95

Apprehend

  • dmigs
  • དམིགས།
  • upa­labhate

Also translated here as “focus on.”


85 passages contain this term
  • i.­31
  • i.­37
  • i.­39
  • i.­44
  • i.­45
  • i.­50
  • i.­52
  • i.­66
  • i.­79
  • i.­80
  • i.­83
  • i.­87
  • i.­88
  • i.­89
  • i.­94
  • 1.­72
  • 3.­3
  • 3.­4
  • 3.­8
  • 5.­39
  • 5.­204
  • 6.­38
  • 7.­10
  • 7.­11
  • 7.­12
  • 7.­13
  • 7.­28
  • 8.­49
  • 8.­51
  • 8.­53
  • 9.­6
  • 9.­9
  • 9.­29
  • 9.­45
  • 9.­46
  • 10.­18
  • 10.­41
  • 10.­43
  • 11.­33
  • 12.­21
  • 12.­30
  • 14.­14
  • 14.­15
  • 14.­19
  • 14.­21
  • 14.­22
  • 14.­47
  • 16.­17
  • 17.­12
  • 17.­13
  • 19.­12
  • 20.­19
  • 20.­59
  • 23.­47
  • 25.­12
  • 25.­42
  • 26.­19
  • 26.­35
  • 26.­57
  • 26.­58
  • 26.­59
  • 27.­26
  • 27.­27
  • 27.­28
  • 27.­30
  • 28.­9
  • 28.­23
  • 28.­24
  • 28.­27
  • 28.­31
  • 28.­32
  • 28.­34
  • 28.­36
  • 29.­64
  • 29.­68
  • 29.­70
  • 30.­13
  • 30.­28
  • 31.­37
  • 32.­6
  • 32.­7
  • 32.­55
  • 33.­34
  • 33.­35
  • g.­604
g.­96

Apprehended

  • dmigs su yod pa
  • དམིགས་སུ་ཡོད་པ།
  • upa­labdhya
  • upa­labdha

16 passages contain this term
  • i.­89
  • i.­97
  • 8.­51
  • 13.­6
  • 13.­10
  • 14.­17
  • 14.­18
  • 14.­19
  • 23.­56
  • 23.­60
  • 32.­4
  • 32.­6
  • n.­332
  • n.­341
  • n.­342
  • n.­343
g.­97

Apprehensible

  • dmigs su yod pa
  • དམིགས་སུ་ཡོད་པ།
  • upa­labdhya
  • upa­labdha

20 passages contain this term
  • i.­62
  • i.­65
  • 3.­105
  • 3.­106
  • 8.­10
  • 11.­42
  • 13.­3
  • 13.­62
  • 14.­19
  • 19.­54
  • 19.­66
  • 20.­76
  • 22.­57
  • 28.­26
  • 29.­62
  • 30.­13
  • 30.­28
  • 30.­30
  • 31.­38
  • 33.­36
g.­98

Apprehension

  • dmigs pa
  • དམིགས་པ།
  • upa­lambha

7 passages contain this term
  • i.­87
  • i.­88
  • 12.­22
  • 28.­25
  • 28.­26
  • 28.­27
  • 29.­71
g.­99

Appropriate

  • yongs su ’dzin
  • ཡོངས་སུ་འཛིན།
  • pari­gṛhṇāti

15 passages contain this term
  • i.­55
  • i.­61
  • 11.­32
  • 11.­33
  • 18.­49
  • 18.­50
  • 21.­3
  • 21.­4
  • 21.­5
  • 21.­6
  • 21.­7
  • 21.­8
  • n.­201
  • n.­364
  • g.­196
g.­100

A­pramāṇābha

  • tshad med ’od
  • ཚད་མེད་འོད།
  • A­pramāṇābha

Fifth god realm of form, meaning “immeasurable radiance.”


4 passages contain this term
  • 17.­51
  • 19.­35
  • 19.­52
  • g.­1258
g.­101

A­pramāṇa­śubha

  • tshad med dge
  • ཚད་མེད་དགེ
  • A­pramāṇa­śubha

Eighth god realm of form, meaning “immeasurable virtue.”


3 passages contain this term
  • 17.­51
  • 19.­52
  • g.­1258
g.­102

Arapacana alphabet

  • a ra pa tsa na
  • ཨ་ར་པ་ཙ་ན།
  • arapacana

The alphabet of the Kharoṣṭhī script, forming an important mnemonic incantation.


1 passage contains this term
  • i.­8
g.­103

Arhat

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

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


194 passages contain this term
  • i.­31
  • i.­46
  • 1.­2
  • 1.­51
  • 4.­49
  • 6.­9
  • 6.­10
  • 6.­11
  • 6.­22
  • 7.­14
  • 8.­46
  • 8.­48
  • 10.­23
  • 11.­6
  • 11.­7
  • 11.­8
  • 11.­10
  • 11.­11
  • 11.­37
  • 12.­13
  • 12.­21
  • 12.­39
  • 12.­40
  • 13.­5
  • 13.­29
  • 13.­31
  • 13.­36
  • 13.­37
  • 13.­38
  • 13.­39
  • 13.­54
  • 14.­22
  • 14.­25
  • 14.­44
  • 14.­45
  • 14.­46
  • 14.­50
  • 15.­10
  • 15.­14
  • 15.­16
  • 15.­19
  • 15.­20
  • 15.­27
  • 15.­32
  • 15.­34
  • 15.­39
  • 15.­40
  • 15.­41
  • 15.­42
  • 15.­45
  • 15.­46
  • 15.­48
  • 15.­53
  • 15.­54
  • 16.­6
  • 16.­9
  • 16.­18
  • 16.­27
  • 16.­28
  • 16.­31
  • 17.­2
  • 17.­16
  • 17.­42
  • 17.­48
  • 17.­60
  • 17.­61
  • 18.­2
  • 18.­56
  • 18.­70
  • 19.­13
  • 19.­19
  • 19.­20
  • 19.­22
  • 19.­24
  • 19.­26
  • 19.­37
  • 19.­51
  • 19.­52
  • 19.­53
  • 19.­57
  • 19.­58
  • 19.­64
  • 20.­51
  • 20.­55
  • 20.­57
  • 20.­61
  • 20.­62
  • 20.­63
  • 20.­64
  • 20.­65
  • 20.­67
  • 20.­68
  • 20.­69
  • 20.­70
  • 21.­9
  • 21.­10
  • 21.­11
  • 22.­5
  • 22.­22
  • 22.­39
  • 22.­46
  • 23.­17
  • 23.­21
  • 23.­24
  • 23.­27
  • 23.­43
  • 23.­49
  • 24.­12
  • 24.­31
  • 24.­49
  • 25.­5
  • 25.­12
  • 25.­20
  • 25.­45