Fifty-seventh of the eighty minor marks.

Fifty-eighth of the eighty minor marks.

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

Sixth god realm of form, meaning “luminosity.”

Eighth of the eight sense fields of mastery. See also n.­46.

Seventh of the eight sense fields of mastery. See also n.­46.

Name of the 108th meditative stability.

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

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

Name of the seventy-third meditative stability.

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

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.

Name of the ninety-third meditative stability.

Third of the four aspects of the path of preparation.Also translated here as “tolerance.”

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

Also translated here as “favored.”

Name of the seventy-second meditative stability.

The acquisition of vows through direct insight into the nature of reality rather than through formal ceremony.

Eleventh of the twelve links of dependent origination.

Name of the tenth meditative stability.

See “afflicted mental state.”

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.

Fifth of the five psycho-physical aggregates.

First of the five definitive aggregates.

Second of the five psycho-physical aggregates.

Fourth of the five psycho-physical aggregates.

Fourth of the five definitive aggregates.

Second of the five definitive aggregates.

Third of the five psycho-physical aggregates.

First of the five psycho-physical aggregates.

Fifth of the five definitive aggregates.

Third of the five definitive aggregates.

Twelfth of the twelve links of dependent origination.

One of the five obscurations.

Fifth of the pure abodes, meaning “highest.”

Lit. “Not Disturbed” or “Immovable One.” The buddha in the eastern realm of Abhirati. A well-known buddha in Mahāyāna, regarded in the higher tantras as the head of one of the five buddha families, the vajra family in the east.

Thirteenth or sixteenth of the eighteen distinct qualities of the buddhas.

Fifteenth or eighteenth of the eighteen distinct qualities of the buddhas.

Fourteenth of the eighteen distinct qualities of the buddhas.

Name of a bodhisattva.

Sixteenth of the thirty-two major marks.

Tenth god realm of form, meaning “cloudless.”

A major śrāvaka disciple and personal attendant of the Buddha Śākyamuni during the last twenty-five years of his life. He was a cousin of the Buddha (according to the Mahāvastu, he was a son of Śuklodana, one of the brothers of King Śuddhodana, which means he was a brother of Devadatta; other sources say he was a son of Amṛtodana, another brother of King Śuddhodana, which means he would have been a brother of Aniruddha).Ānanda, having always been in the Buddha’s presence, is said to have memorized all the teachings he heard and is celebrated for having recited all the Buddha’s teachings by memory at the first council of the Buddhist saṅgha, thus preserving the teachings after the Buddha’s parinirvāṇa. The phrase “Thus did I hear at one time,” found at the beginning of the sūtras, usually stands for his recitation of the teachings. He became a patriarch after the passing of Mahākāśyapa.

Name of a bodhisattva.

Thirteenth of the eighty minor marks.

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.

Name of a bodhisattva.

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

Fifth of the twelve branches of the scriptures.

Name of the ninety-eighth meditative stability.

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

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

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

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

See “four applications of mindfulness.”

Also translated here as “focus on.”

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

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

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

The alphabet of the Kharoṣṭhī script, forming an important dhāraṇī.

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

Twenty-ninth of the eighty minor marks.

Thirtieth of the eighty minor marks.

Ninth of the thirty-two major marks.

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

Name of the sixty-sixth meditative stability.

Fourth of the four knots.

Mauryan emperor (304–232 ʙᴄᴇ).

See “eight aspects of liberation.”

Third of the three gateways to liberation.

Also translated here as “retinue.”

To associate something with something.

Second of the pure abodes, meaning “painless.”

First of the five fetters associated with the higher realms.

Second of the five fetters associated with the higher realms.

Also translated here as “attentiveness.”(See also n.­157).

Also translated here as “attention.”(See also n.­157).

Also translated here as “light.”

Either the thirtieth of, or a supplement to, the thirty-two major marks.

Name of the present eon of time, during which one thousand buddhas appear in succession, Śākyamuni being the fourth and Maitreya the fifth.

One of the “eight close sons of the Buddha,” he is also known as the bodhisattva who embodies compassion. In certain tantras, he is also the lord of the three families, where he embodies the compassion of the buddhas. In Tibet, he attained great significance as a special protector of Tibet, and in China, in female form, as Guanyin, the most important bodhisattva in all of East Asia.

First of the pure abodes, meaning “slightest.”

This term may generally by synonymous with intelligence or mental aptitude, but it also conveys the meaning of science or branches of knowledge, and of pure awareness. In this last sense, it denotes the fundamental innate mind in its natural state of spontaneity and purity, beyond alternating states of motion and rest and the subject-object dichotomy.

Name of the fourth meditative stability.

Eighteenth of the eighty minor marks.

Bewilderment is the confusion arising from the subject-object dichotomy and fundamental ignorance, on the basis of which rebirth in cyclic existence is perpetuated.

Name of a bodhisattva.

Second of the four kinds of disease.

Third of the four modes of birth.

While the Sanskrit term simply means “fortunate,” “illustrious,” or “revered,” Tibetan hermeneutics defines the term as denoting a teacher or buddha who primordially subdues (bcom) the four demonic forces, possesses (ldan) the six attributes of greatness (che ba’i yon tan drug, viz: lordship, noble form, glory, fame, gnosis, and perseverance), and transcends (’das) all sorrow, without abiding in the extremes of existence and quiescence. Used in this text to refer to the Buddha Śākyamuni.Also translated here as “Lord” (See also n.­19).

Also translated here as “happiness.”

Twelfth of the eighty minor marks.

Name of the seventy-fourth meditative stability. “Purity” here could also be rendered “vibrance.”

A being who is dedicated to the cultivation and fulfilment of the altruistic intention to attain manifestly perfect buddhahood, traversing the five bodhisattva paths and ten bodhisattva levels. Bodhisattvas purposely opt to remain within cyclic existence in order to liberate all sentient beings, instead of simply seeking personal freedom from suffering. Philosophically, they realize the two aspects of selflessness, with respect to afflicted mental states and the nature of all phenomena.(See also n.­27.)

Fifty-first of the eighty minor marks.

Fifty-second of the eighty minor marks.

Twelfth of the thirty-two major marks.

Fourth of the eighty minor marks.

Second of the eighty minor marks. See “Nārāyaṇa.”

Thirty-fourth of the eighty minor marks.

Seventh of the eighty minor marks.

Eighth of the eighty minor marks.

Fifth of the eighty minor marks.

Sixth of the eighty minor marks.

Fourteenth of the eighty minor marks.

Fifteenth of the eighty minor marks.

Name of the seventy-sixth meditative stability.

Name of the thirty-fifth meditative stability.

A high-ranking deity presiding over a divine world; he is also considered to be the lord of the Sahā world (our universe). Though not considered a creator god in Buddhism, Brahmā occupies an important place as one of two gods (the other being Indra/Śakra) said to have first exhorted the Buddha Śākyamuni to teach the Dharma. The particular heavens found in the form realm over which Brahmā rules are often some of the most sought-after realms of higher rebirth in Buddhist literature. Since there are many universes or world systems, there are also multiple Brahmās presiding over them. His most frequent epithets are “Lord of the Sahā World” (sahāṃpati) and Great Brahmā (mahābrahman).

First god realm of form, meaning “stratum of Brahmā.”

Second god realm of form, meaning “retinue of Brahmā.” Also called “Brahmapurohita.”

Second god realm of form, meaning “priest Brahmā.” Also called “Brahma­pari­ṣadya.”

A member of the highest of the four castes in Indian society, which is closely associated with religious vocations.

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

Twefth god realm of form, meaning “great fruition.”

Name of the thirty-ninth meditative stability.

Sixth of the thirty-two major marks.

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

The buddha body of emanation is the visible and usually physical manifestation of fully enlightened beings which arises spontaneously from the expanse of the buddha body of reality, whenever appropriate‌, in accordance with the diverse dispositions of sentient beings.

This indicates either an active or a passive distinction in the buddha body of reality, or the underlying indivisible essence of the three buddha bodies.

According to the Lesser Vehicle, the buddha body of form refers to the thousand buddhas of the Auspicious Eon, including Śākyamuni. In the Great Vehicle, however, the term includes both the buddha body of perfect resource which appears in a pure light form to tenth level bodhisattvas and the buddha body of emanation which manifests physically for the sake of all beings.

The buddha body of perfect resource denotes the luminous, immaterial, and unimpeded reflection-like forms of enlightened mind, which become spontaneously present and naturally manifest to tenth level bodhisattvas.

The ultimate nature or essence of the fruitional enlightened mind of the buddhas, which is non-arising, free from the limits of conceptual elaboration, empty of inherent existence, naturally radiant, beyond duality, and spacious.

This term denotes the operational field of a specific buddha, spontaneously arising as a result of their altruistic aspirations. (See also n.­18).

Name of the eighty-ninth meditative stability.

Also translated here as “calmness” and “peace.”

Also translated here as “calm” and “peace.”

Eighth of the thirty-two major marks.

Name of a bodhisattva.

This term can also mean “comprehensible speech,” in contrast to gzung ba med pa’i tshig (agrahaṇapada) or “incomprehensible speech.” See Negi (1993-2005): 5505.

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

Name of the eighth meditative stability.

A series of one thousand parallel human worlds, according to traditional Indian cosmology.

Fourth of the eight progressive sections of clear realization.

Twenty-second of the thirty-two major marks.

Also translated as “knowledge.”

Seventeenth of the thirty-two major marks.

Fourth of the four kinds of disease.

Common phenomena from the perspective of ordinary persons, as described in 2.­83, include the following: the four meditative concentrations, the four immeasurable aspirations, the four formless meditative absorptions, and the [first] five extrasensory powers.(See also n.­141).

Second of the four immeasurable aspirations.

Name of the ninety-sixth meditative stability.

See “genuinely perfect buddha.”

Twenty-ninth of the thirty-two major marks.

Thirty-fifth of the eighty minor marks.

This term denotes the presence of discursive or conceptual thought processes. Their absence or deconstruction is characteristic of the realization of emptiness or actual reality.

Also translated here as “false imagination.”

This denotes the five aspects of concomitance between mind and its mental states, which may concern (1) location or support (gnas sam rten), (2) objective referent (dmigs pa), (3) sensum (rnam pa), (4) time (dus), or (5) substance (rdzas).(See also n.­370).

Conditioned phenomena, as described in 2.­81, include the following: the world system of desire, the world system of form, the world system of formlessness, and likewise, the five psycho-physical aggregates, the four meditative concentrations, the four immeasurable aspirations, the four formless meditative absorptions, and similarly, all those [aforementioned] attributes extending from the four applications of mindfulness, up to and including the eighteen distinct qualities of the buddhas.(See also n.­141).

Third of the twelve links of dependent origination. Consciousness is defined as “an awareness which is knowing and luminous.” Not being physical, it lacks resistance to obstruction. It has neither shape nor color, and it can be experienced but not externally perceived as an object. A distinction is made between the mundane consciousness of sentient beings, and the gnosis of the buddhas. In the context‌ of the present discourse, the former includes six aspects of consciousness, namely, visual consciousness, auditory consciousness, olfactory consciousness, tactile consciousness, and mental consciousness, the last of which objectively refers to mental phenomena.

Name of the fifty-fourth meditative stability.

Name of the twelfth meditative stability.

Contaminated phenomena, as found in 2.­79, include the following: the five psycho-physical aggregates which are encompassed in the three world systems, the twelve sense fields, the eighteen sensory elements, the four meditative concentrations, the four immeasurable aspirations, and the four formless meditative absorptions.(See also n.­141).

First of the nine contemplations of impurity.

Third of the nine contemplations of impurity.

Fifth of the nine contemplations of impurity.

Sixth of the nine contemplations of impurity.

Seventh of the nine contemplations of impurity.

Fourth of the nine contemplations of impurity.

Eighth of the nine contemplations of impurity.

Second of the nine contemplations of impurity.

Ninth of the nine contemplations of impurity.

Sixth of the twelve branches of the scriptures.

Tenth of the thirty-two major marks.

Name of the 106th meditative stability.

First of the eighty minor marks.

One of the five trees of Indra’s paradise, its heavenly flowers often rain down in salutation of the buddhas and bodhisattvas and are said to be very bright and aromatic, gladdening the hearts of those who see them. In our world, it is a tree native to India, Erythrina indica or Erythrina variegata, commonly known as the Indian coral tree, mandarava tree, flame tree, and tiger’s claw. In the early spring, before its leaves grow, the tree is fully covered in large flowers, which are rich in nectar and attract many birds. Although the most widespread coral tree has red crimson flowers, the color of the blossoms is not usually mentioned in the sūtras themselves, and it may refer to some other kinds, like the rarer Erythrina indica alba, which boasts white flowers.

Fourth of the noble eightfold path.

Fourth of the seven branches of enlightenment.

Second of the seven branches of enlightenment.

Sixth of the noble eightfold path.

Seventh of the seven branches of enlightenment.

See 1.­21 and 8.­22.

Second of the noble eightfold path. Also translated as “correct thought.”

Fifth of the noble eightfold path.

Sixth of the seven branches of enlightenment.

Eighth of the noble eightfold path.

Fifth of the seven branches of enlightenment.

Third of the seven branches of enlightenment.

First of the seven branches of enlightenment.

Seventh of the noble eightfold path.

Third of the noble eightfold path.

First of the noble eightfold path.

Also translated here as “do not consider.”

Also translated here as “inspired eloquence.”

Eighth of ten non-virtuous actions; first of the four knots.

Eighth of the twelve links of dependent origination; fourth of the four torrents.

Name of the fifty-first meditative stability.

Name of the twenty-fifth meditative stability.

Name of the ninth meditative stability.

Name of fifth meditative stability.

A distinctive shade of red common in ancient India, now known as “rose madder.” It is derived from the red dye made out of the root of the madder plant (Rubia manjista, Rubia tinctorum).

This is listed on 29.­24 as the last (33rd) of the major marks.

Fifth of the eight progressive sections of clear realization.

A state of involuntary existence conditioned by afflicted mental states and the imprint of past actions, characterised by suffering in a cycle of life, death, and rebirth. On its reversal, the contrasting state of nirvāṇa is attained, free from suffering and the processes of rebirth.

A term of endearment, used by a teacher when adressing a female follower of the bodhisattva path.

The establishment of the correct motivation at the beginning of any practice or endeavor and the altruistic dedication at the end are regarded as highly significant. The most popular objects of the dedication are the flourishing of the sacred teachings of Buddhism throughout the universe and the attainment of full enlightenment by all sentient beings.

Twenty-eighth of the thirty-two major marks.

Name of the sixteenth meditative stability.

Eighth of the ten powers of the tathāgatas.

Fourth of the ten powers of the tathāgatas.

Fifth or sixth of the ten powers of the tathāgatas.

Seventh of the ten powers of the tathāgatas.

Ninth of the ten powers of the tathāgatas.

Sixth or fifth of the ten powers of the tathāgatas.

Second of the ten powers of the tathāgatas.

First of the ten powers of the tathāgatas.

Tenth of the ten powers of the tathāgatas.

Third of the ten powers of the tathāgatas.

Thirteenth of the thirty-two major marks.

One of the three poisons (dug gsum) along with hatred and desire which perpetuate the sufferings of cyclic existence. Delusion is the obfuscating mental state which obstructs an individual from generating knowledge or insight, and it is said to be characteristic of the animal world in general.

Buddhist literature speaks of four kinds of malign or demonic influences which may impede the course of spiritual transformation. These include the impure psycho-physical aggregates; the afflicted mental states; desires and temptations; and submission to the “Lord of death,” at which point involuntary rebirth is perpetuated in cyclic existence. Also rendered here as “Māra.”

Also translated here as “statement.”

First of the five fetters associated with the lower realms .

Also translated here as “ investigate .”

Name of the sixty-eighth meditative stability.

Name of the sixty-third meditative stability.

Name of the eighty-eighth meditative stability.

See n.­21.

The term dharma (chos) conveys ten different meanings, according to Vasubandhu’s Vyākhyā­yukti. In the context‌ of the present work, it may mean “sacred doctrine” (also rendered “Dharma” in this translation), the “attributes” which buddhas and bodhisattvas acquire, “phenomena” or “things” in general, and, more specifically, “mental phenomena” which are the object of the mental faculty (manas, yid).

A series parallel worlds comprising one thousand chiliocosms, according to traditional Indian cosmology.

Name of a buddha of the past.

Also translated here as “wisdom.” See glossary entry.

Name of the eightieth meditative stability.

Name of the 109th meditative stability.

Name of the sixtieth meditative stability.

Name of the eighty-sixth meditative stability.

Name of the sixty-first meditative stability.

Twenty-sixth of the thirty-two major marks.

Also translated here as “disregard.”

Twelfth of the eighteen distinct qualities of the buddhas.

Tenth of the eighteen distinct qualities of the buddhas.

Eighth of the eighten distinct qualities of the buddhas.

Ninth of the eighteen distinct qualities of the buddhas.

Seventh of the eighteen distinct qualities of the buddhas.

Also translated here as “scriptural categories.”

See n.­202.

Third of the five obscurations.

Site of the Magao Caves in Gansu Province, China.

The eight aspects of liberation ensue: (1) when corporeal beings observe physical forms [in order to compose the mind]; (2) when formless beings endowed with internal perception observe external physical forms; (3) when beings are inclined toward pleasant states; (4) when one achieves and abides in the sense field of infinite space, thinking, ‘Space is infinite.’ (5) The fifth ensues when one achieves and abides in the sense field of infinite consciousness, thinking, ‘Consciousness is infinite.’ (6) The sixth is when one achieves and abides in the sense field of nothing-at-all, thinking, ‘There is nothing at all.’ (7) The seventh is when one achieves and abides in the sense field of neither perception nor non-perception. (8) The eighth is when one achieves and abides in the cessation of all perceptions and feelings.For a more complete description, see 1.­33.

On the eight great hells, see Patrul Rinpoche’s commentary in Padmakara Translation Group (1994): 63–69.

See 15.­31.

These refer to the miraculous perceptual transformation that ensues when one: (1) regards lesser external forms; (2) regards greater external forms; (3) regards blue external forms; (4) regards yellow external forms; (5) regards red external forms; (6) regards white external forms; (7) abides in the sense field of infinite space ; (8) abides in the sense field of infinite consciousness .For a complete explanation, see 1.­55.

The eight unfavorable conditions for Buddhist practice, which are well known in the context of the preliminary practices (sngon ’gro), comprise birth among the denizens of the hells, as anguished spirits, animals, long-lived gods, frontier tribesmen beyond the pale of cilvization, those whose sense faculties are incomplete, and those who maintain wrong views. See Padmakara Translation Group (1994): 20–21.

The eighteen aspects of emptiness, as listed in 1.­57, comprise (1) emptiness of internal phenomena, (2) emptiness of external phenomena, (3) emptiness of both external and internal phenomena, (4) emptiness of emptiness, (5) emptiness of great extent, (6) emptiness of ultimate reality, (7) emptiness of conditioned phenomena, (8) emptiness of unconditioned phenomena, (9) emptiness of the unlimited, (10) emptiness of that which has neither beginning nor end, (11) emptiness of non-dispersal, (12) emptiness of inherent existence, (13) emptiness of intrinsic defining characteristics, (14) emptiness of all things, (15) emptiness of non-apprehension, (16) emptiness of non-entities, (17) emptiness of essential nature, and (18) emptiness of the essential nature of non-entities. See also n.­48.

See 2.­8.

The eighteen great fields of knowledge are listed in the Mahāvyutpatti as (1) music ( gandharva , rol mo), (2) love-making (vaiśika, ’khrig thabs), (3) sustenance (vārtā, ’tsho tshis), (4) arithmetic (sāṃkhyā, grangs can), (5) grammar (śabda, sgra), (6) medicine (cikitsita, gso dpyad), (7) behavior (nīti, chos lugs), (8) fine arts (śilpa, bzo), (9) archery (dhanurveda, ’phongs), (10) logic (hetu, gtan tshigs), (11) yoga (rnal ’byor), (12) study (śruti, thos pa), (13) recollection (sṃṛti, dran pa), (14) astronomy (jyotitiṣa, skar ma’i dpyad), (15) astrology (gaṇita, rtsis), (16) optical aberrations (māyā, mig ’phrul ’khor), (17) antiquity (purāṇa, sngon gyi rabs), and (18) history (itihāsaka, sngon byung ba).On all these and related matters, see Jamgon Kongtrul TOK Book 6, Pt.1: 311–315.

The eighteen requisites of musical performance, contained in the sixty-four crafts, are (1) the dancer (nartaka, gar mkhan); (2) the dance (nāṭya, bro); (3) kettledrum (bherī, rnga bo che); (4) clay drum (mṛdaṅga, rdza rnga); (5) tambour (muraja, rnga phran); (6) large kettledrum (dundubhi, rnga chen po); (7) small cymbal (paṇava, ’khar rnga); (8) single-string lute (tuṇava, pi vang rgyud gcig pa); (9) one-sided clay drum (eka­mukha­mṛdaṅga, rdza rnga kha gcig pa); (10) metal bell (illarī, lcags kyi sil khrol); (11) bell-metal cymbals (sampa, mkhar ba’i sil khrol); (12) three-string lute (ballarī, pi vang rgyud gsum pa); (13) mukunda drum (mukunda, rnga mukunda); (14) harmony of percussion and singing (gītopa­kṣipya­tūrya, sil snyan glu dbyangs dang bstun pa); (15) musical tempo (tālāvacara, pheg rdob); (16) instrumentation (vādyaśabda, rol mo’i sgra); (17) lute (vīṇā, pi vang); and (18) flute (veṇu, gling bu). On all these and related matters, see Jamgon Kongtrul TOK Book 6, Pt.1: 311–315.

The eighteen sensory elements, as listed in 1.­16, comprise (1) the sensory element of the eyes, (2) the sensory element of sights, and (3) the sensory element of visual consciousness; (4) the sensory element of the ears, (5) the sensory element of sounds, and (6) the sensory element of auditory consciousness; (7) the sensory element of the nose, (8) the sensory element of odors, and (9) the sensory element of olfactory consciousness; (10) the sensory element of the tongue, (11) the sensory element of tastes, and (12) the sensory element of gustatory consciousness; (13) the sensory element of the body, (14) the sensory element of tangibles, and (15) the sensory element of tactile consciousness; and (16) the sensory element of the mental faculty, (17) the sensory element of mental phenomena, and (18) the sensory element of mental consciousness.

A person who is eight steps away in the arc of their development from becoming an arhat (Tib. dgra bcom pa). Specifically, this term refers to one who is on the cusp of becoming a stream-enterer (Skt. śrotāpanna; Tib. rgyun du zhugs pa), and is the first and lowest stage in a list of eight stages or classes of a noble person (Skt. āryapudgala). The person at this lowest stage in the sequence is still on the path of seeing (Skt. darśanamārga; Tib. mthong lam), and then enters the path of cultivation (Skt. bhāvanāmārga; Tib. sgoms lam) upon attaining the next stage, that of a stream-enterer (stage 7). From there they progress through the remaining stages of the śrāvaka path, becoming in turn a once-returner (stages six and five), a non-returner (stages four and three), and an arhat (stages two and one).This same “eighth stage” also appears in set of ten levels (Skt. daśabhūmi; Tib. sa bcu) found in Mahāyāna sources, where it is the third step out of the ten. Not to be confused with the ten levels of the bodhisattva’s path, these ten levels mark the progress of one who sequentially follows the paths of a śrāvaka, pratyekabuddha, and then bodhisattva on their way to complete buddhahood. In this set of ten level a person “on the eighth stage” is similarly one who is on the cusp of becoming a stream-enterer.

For their enumeration see 2.­33 and 29.­40.(See also n.­67).

A monk of seniority within the assembly of the śrāvakas.

This denotes emancipation or withdrawal from worldly life. See n.­4.

Also translated here as “occur.”

Third of the four immeasurable aspirations.

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

A term which, in the commentaries of the third turning of the doctrinal wheel, is interpreted to mean that consummate buddha attributes are extraneously empty of all imaginary and dependent attributes.(See also n.­173).

Fourteenth of the eighteen aspects of emptiness.

Third of the eighteen aspects of emptiness.

Seventh of the eighteen aspects of emptiness.

Fourth of the eighteen aspects of emptiness.

Seventeenth of the eighteen aspects of emptiness.

Second of the eighteen aspects of emptiness.

Fifth of the eighteen aspects of emptiness.

Twelfth of the eighteen aspects of emptiness.

First of the eighteen aspects of emptiness.

Thirteenth of the eighteen aspects of emptiness.

Fifteenth of the eighteen aspects of emptiness.

Eleventh of the eighteen aspects of emptiness.

Sixteenth of the eighteen aspects of emptiness.

Tenth of the eighteen aspects of emptiness.

Eighteenth of the eighteen aspects of emptiness.

Ninth of the eighteen aspects of emptiness.

Sixth of the eighteen aspects of emptiness.

Eighth of the eighteen aspects of emptiness.

This term appears in reference to Su­bhūti who is considered to be an “emulator” of Lord Buddha, in the sense that he appears to imitate him. This is, of course, not to be understood in the sense of rivalry or competition.

Name of the ninety-second meditative stability.

Seventy-eighth of the eighty minor marks.

Name of the 100th meditative stability.

Name of the seventy-fifth meditative stability.

‍—

Seventeenth of the eighteen distinct qualities of the buddhas.

Sixteeenth of the eighteen distinct qualities of the buddhas.

Eighteenth of the eighteen distinct qualities of the buddhas.

Also translated here as “engage with signs.”

Also translated here as “engage with mental images.”

Name of sixty-ninth meditative stability.

Name of the 107th meditative stability.

Enlightened attributes include specific qualities of buddha body, speech, and mind, such as the thirty-two major and eighty minor marks, the sixty intonations of Brahmā-like voice, and the attributes of compassion, omniscience, and power.

In the context‌ of the present text, this term denotes the heritage or family of bodhisattvas following the Great Vehicle. When refering a son or daughter enlightened heritage, the expressions kula­putra (rigs kyi bu) and kula­duhitā (rigs kyi bu mo) are terms of endearment with which a teacher may address his or her own students. See the definition in Zhang Yisun et al (1975): 2686. In the context‌ of the present sūtra, these terms therefore denote a male or female follower of the Great Vehicle, distinct from the adherents of the lesser vehicles. This may be suggested in the translation “children of enlightened heritage,” which other interpretative renderings, such as “son of a noble family” or “son of a good family,” would lack.

First of four stages in the path to nirvāṇa.

See n.­50.

Name of the eighty-seventh meditative stability.

Names of the seventeenth and eighteenth meditative stabilities.

In the sense of enviable.

According to the traditional Abhidharma understanding of cyclical time, a great eon (mahākalpa) is divided into eighty lesser or intervening eons. In the course of one great eon, the external universe and its sentient life takes form and later disappears. During the first twenty of the lesser eons, the universe is in the process of creation and expansion (vivartakalpa); during the next twenty it remains created; during the third twenty, it is in the process of destruction or contraction (samvartakalpa); and during the last quarter of the cycle, it remains in a state of destruction.

Name of the seventy-seventh meditative stability.

Fourth of the four immeasurable aspirations.

Name of the sixty-fourth meditative stability.

This term denotes the ontological status of phenomena, according to which they are said to possess existence in their own right‍—inherently, in and of themselves, objectively, and independent of any other phenomena such as our conception and labelling. The absence of such an ontological reality is defined as the true nature of reality, emptiness.

Eleventh of the twelve branches of the scriptures.

Name of the sixty-second meditative stability.

Name of the twenty-eighth meditative stability.

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

The forms of discipline associated with body and speech, as opposed to mind.

Second of the four kinds of exact knowledge.

Fourth of the four kinds of exact knowledge. Eloquent expression here, also translated in the text as “inspired eloquence,” is the means by which the teachings are expressed.

Third of the four kinds of exact knowledge. See also “lexical explanations.”

First of the four kinds of exact knowledge.

This term denotes “anything other than the unconditioned expanse of reality” and so forth. Konow (1941), pp. 36–37, translates this term as “being-something-else.” Lamotte (op. cit. p. 1673) suggests “other existence.”

Third of the six extrasensory powers.

Second of the six extrasensory powers.

First of the six extrasensory powers.

Fourth of the six extrasensory powers.

Sixth of the six extrasensory powers.

Fifth of the six extrasensory powers.

Second of the five eyes. See 11.­3.

First of the five eyes. See 11.­2.

Fifth of the five eyes. See 11.­12.

Fourth of the five eyes. See 11.­5.

Third of the five eyes. See 11.­4.

Fifty-third of the eighty minor marks.

Thirty-seventh of the eighty minor marks.

Thirty-ninth of the eighty minor marks.

Third of the three faculties.

Second of the three faculties.

First of the three faculties.

First of the five faculties.

Fourth of the five faculties.

Second of the five faculties.

Third of the five faculties.

Fifth of the five faculties.

Also translated here as “conceptual notion.”

Also translated here as “opinion.”

First of the three fetters; also third of the five fetters associated with the lower realms , which concerns the superimposition of the notion of self upon the five psycho-physical aggregates.

Also translated here as “accepted.”

Seventh of the twelve links of dependent origination. Also translated here as “sensation.”

First of the thirty-two major marks.

Second of the thirty-two major marks.

Nirvāṇa, the state beyond sorrow, denotes the ultimate attainment of buddhahood, the permanent cessation of all suffering and the afflicted mental states which cause and perpetuate suffering, along with all misapprehension with regard to the nature of emptiness. As such, it is the antithesis of cyclic existence. Three types of nirvāṇa are identified: (1) the residual nirvāṇa where the person is still dependent on conditioned psycho-physical aggregates, (2) the non-residual nirvāṇa where the aggregates have also been consumed within emptiness, and (3) the non-abiding nirvāṇa transcending the extremes of phenomenal existence and quiescence. Final nirvāṇa implies the non-residual attainment.

This term has three meanings: (1) the ultimate nature, (2) the experience of the ultimate nature, and (3) the quiescent state of a worthy one (arhat) to be avoided by bodhisattvas.

Ninth of the eighty minor marks.

Eleventh of the eighty minor marks.

A collective name for the five impure psycho-physical aggregates: (1) physical forms, (2) feelings, (3) perceptions, (4) formative predispositions, and (5) consciousness.These “acquisitive” psycho-physical aggregates (upadānaskandha, nye bar len pa’i phung po) denote the contaminated aggregates (sāsravaskandha, zag bcas kyi phung po) which emerge through the primary cause of past actions and afflicted mental states, and become the primary cause for subsequent actions and afflictions.

These comprise gods and humans of the higher realms within cyclic existence, along with animals, anguished spirits, and the denizens of the hells, whose abodes are identified with the lower realms.

The term “five degrees of enlightenment” is interpreted by Vi­mukti­sena (Sparham (2006 I): 145) to denote the results, such as entering the stream, that are mentioned in the paragraph that immediately follows the appearance of this term, 14.­46. See also the Extensive Exegesis of the Transcendent Perfection of Discriminative Awareness in One Hundred Thousand Lines, Twenty-five Thousand Lines, and Eighteen Thousand Lines (Śata­sahāsrikā­pañca­viṃśati­sāhasrikāṣṭā­daśa­sāhasrikā­prajnā­pāramitā­bṛhaṭṭīkā, TPD 55: 1040). An alternative, though less likely, enumeration is given in A­saṅga’s Yogācāra­bhūmi, volume sha, 162a: (1) essence (ngo bo nyid), (2) power (mthu), (3) skillful means (thabs), (4) engagement (’jug pa), and (5) reversal (ldog pa). See Nordrang Orgyan (2003): 1158.

They comprise (1) the extrasensory power realizing knowledge of [miraculous] activities, (2) the extrasensory power realizing knowledge of divine clairvoyance, (3) the extrasensory power realizing knowledge of divine clairaudience, (4) the extrasensory power realizing knowledge of other minds, and (5) the extrasensory power realizing knowledge of recollection of past lives. (See also notes n.­22 and n.­62).

These 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 . See also 2.­14 and 11.­1.

The five faculties, as found listed in 1.­23, comprise (1) the faculty of faith, (2) the faculty of perseverance, (3) the faculty of recollection, (4) the faculty of meditative stability, and (5) the faculty of wisdom.

The five false imaginations are enumerated in The Extensive Exegesis of the Transcendent Perfection of Discriminative Awareness in One Hundred Thousand Lines, Twenty-five Thousand Lines, and Eighteen Thousand Lines (Śata­sahāsrikā­pañca­viṃśati­sāhasrikā-ṣṭādaśa­sāhasrikā­prajnā­pāramitā­bṛhaṭ­ṭīkā, KPD 55: 1217). Therein, the five false imaginations which may confront reversible bodhisattvas are (1) wondering whether they are engaged in the emptiness of the transcendent perfection of wisdom and the transcendent perfection of wisdom (ci shes rab kyi pha rol tu phyin pa’i stong pa nyid/ shes rab kyi pha rol tu phyin pa la spyod dam), (2) wondering whether they are exclusively engaged in something other than the transcendent perfection of wisdom (ci shes rab kyi pha rol tu phyin pa las ’ba’ zhig spyod dam), (3) wondering whether they are engaged in the transcendent perfection of wisdom (’on te shes rab kyi pha rol tu phyin pa la spyod dam), (4) wondering whether they are engaged in emptiness (’on te stong pa nyid spyod dam), or (5) wondering whether they are engaged in something other than emptiness (’on te stong pa nyid las gzhan pa zhig spyod dam).

As described in 11.­7, they comprise attachment to the world system of form, attachment to the world system of formlessness, fundamental ignorance, pride, and mental agitation. See also n.­197.

The five fetters associated with the lower realms comprise desire, hatred, inertia due to wrong views, attachment to moral and ascetic supremacy, and hesitation. See Zhang Yisun et al (1985): 2529.

The “five inexpiable crimes,” or “crimes with immediate retribution” because they result in immediate rebirth in the hells without any intermediate state, are regarded as the most severe and consequently the most difficult negative actions to overcome by reparation. They are matricide (ma gsod pa), killing an arhat (dgra bcom pa gsod pa), patricide (pha gsod pa), creating a schism in the monastic community (dge ’dun gyi dbyen byas pa), and intentionally wounding a buddha (de bzhin gshegs pa’i sku la ngan sems kyis khrag ’byin pa).

The five negative actions comprise killing, stealing, lying, sexual misconduct, and intoxication. A less likely interpretation would equate this enumeration with the sdig to las lnga, which are listed in Kalyāṇamitra’s Vinaya­vastu­ṭīkā (Toh 4113, ’dul ba, tsu, 196b) as slaying a brahman, slaying a cow, stealing gold, dallying with the wife of a spiritual teacher, and drinking alcohol. See Nordrang Orgyan (2008): 1112.

The five obscurations, as found in 31.­16, comprise longing for sensual pleasure, agitation and regret, harmful intention, dullness and sleepiness, and hesitation. See also Kimura IV: 182.

As listed in 1.­24, these comprise (1) the power of faith, (2) the power of perseverance, (3) the power of recollection, (4) the power of meditative stability, and (5) the power of wisdom.

The ordinary mind-body complex is termed the “five psycho-physical aggregates,” which comprise physical forms, feelings, perceptions, formative predispositions, and consciousness.For a detailed exposition of the five psycho-physical aggregates in accord with A­saṅga’s Abhi­dharma­samuccaya, see Jamgon Kongtrul, TOK Book 6, Pt. 2: 477–531.

These are equivalent to the five definitive aggregates.

The place where the Buddha Śākyamuni achieved awakening and where every buddha will manifest the attainment of buddhahood. In our world this is understood to be located under the Bodhi tree, the Vajrāsana, in present-day Bodhgaya, India. It can also refer to the state of awakening itself.

Also translated here as “apprehend.”

Second of the twelve links of dependent origination. This term denotes the deep-seated predispositions inherited from past actions and experiences, some of which function in association with mind, while others do not. Formative predispositions are critical to the Buddhist understanding of the causal dynamics of karma and conditioning. It is the collection of such countless predispositions by afflicted mental states that constitutes the obscuration of misconceptions concerning the known range of phenomena, the total eradication of which occurs only when full awakening or buddhahood is achieved.

See 1.­32.

Twenty-first of the thirty-two major marks.

The four acceptable norms of behavior concern posture while walking, standing, sitting, and lying down. See Nordrang Orgyen (2008), 718–719.

The four applications of mindfulness are (1) the application of mindfulness which, with regard to the physical body, observes the physical body; (2) the application of mindfulness which, with regard to feelings, observes feelings; (3) the application of mindfulness which, with regard to the mind, observes the mind; and (4) the application of mindfulness which, with regard to phenomena, observes phenomena. In the present sūtra, these can be found listed in 1.­20 and detailed in 8.­13.

This denotes the assemblies of fully ordained monks and nuns, along with laymen and laywomen.

The four assurances are proclaimed by the tathāgatas, and can be found listed in 2.­2 and 29.­19 as: (1) “ I claim to have attained genuinely perfect buddhahood ;” (2) “I claim I am one whose contaminants have ceased;” (3) “I claim to have explained those things which cause obstacles;” (4) “I claim to have explained the path through which suffering will genuinely cease.” (See also n.­56.)These four are generally known by other names, i.e., the first is the “assurance in the knowledge of all things” (sarva­dharmābhi­sambodhi­vaiśarādya, chos thams cad mkhyen pa la mi ’jigs pa), which the Buddha achieves for his own benefit; the second is the “assurance in the knowledge of the cessation of all contaminants” (sarvāśravakṣaya­jñāna­vaiśarādya, zag pa zad pa thams cad mkhyen pa la mi ’jigs pa), which the Buddha achieves for his own benefit; the third is the “assurance to declare that phenomena that obstruct the path will not engender any further negative outcomes” (an­antarāyika­dharmān­anyathātva­viniścita­vyākaraṇa­vaiśarādya, bar du gcod pa’i chos rnams gzhan du mi ’gyur bar nges pa’i lung bstan pa la mi ’jigs pa), which the Buddha achieves for others’ benefit; and the fourth is the “assurance that the path of renunciation through which all excellent attributes are to be obtained has been just so realized” (sarva­sampad­adhigamāya nairāṇika­pratipat­tathātva­vaiśarādya, bar du gcod pa’i chos rnams gzhan du mi ’gyur bar nges pa’i lung bstan pa la mi ’jigs pa), which the Buddha achieves for others’ benefit.

See 22.­23.

The four bonds, according to Nordrang Orgyan (2008): 808, have eight distinct enumerations, among which they are identified in the commentarial tradition of the Abhi­dharma­kośa with the four torrents, which immediately follow in 6.­52.

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. See also n.­196.

See 1.­21 and 8.­22.

As found listed in 1.­32, these comprise (1) the meditative absorption of the sense field of infinite space, (2) the meditative absorption of the sense field of infinite consciousness, (3) the meditative absorption of the sense field of nothing-at-all, and (4) the meditative absorption of neither perception nor non-perception. The four formless absorptions and their fruits are discussed in Jamgon Kongtrul, TOK Book 6, Pt. 2: 436–438.

As mentioned in 1.­31, these are (1) loving kindness, (2) compassion, (3) empathetic joy, and (4) equanimity. On training in the four immeasurable aspirations, see Padmakara Translation Group (1994): 195–217.

See 24.­41.

These four kinds of exact knowledge‍—the essentials through which the buddhas impart their teachings‍—comprise (1) exact knowledge of meanings, (2) exact knowledge of dharmas, (3) exact knowledge of their language and lexical explanations, and (4) exact knowledge of their eloquent expression. See 2.­6.On the philological origins of these four kinds of exact knowledge, see Konow (1941): 40, and the reconstructed Sanskrit on p. 107; also Dayal (1932): 259–267, and Sparham (2012 IV): 78–79.

The four knots comprise covetousness, malice, moral supremacy , and ascetic supremacy. See Zhang Yisun et al (1985): 1379. See 6.­52.

Described at length in 1.­30. See also “meditative concentration.”The four meditative concentrations and their fruits are specifically examined in Jamgon Kongtrul, TOK Book 6, Pt. 2: 427–436. For Pāli and Sanskrit sources, see Dayal (1932): 225–231.

The four misconceptions, as found in 6.­52, comprise holding impurity to be purity, holding non-self to be self, holding suffering to be happiness, and holding impermanence to be permanence. See Negi (1993-2005): 3569 and Zhang Yisun et al (1985): 1748. At 25.­16 they are expressed in slightly dissimilar language, namely: the notion that there is permanence, the notion that there is happiness, the notion that there is a self, and the notion that existence is pleasant.

See 24.­33.

The four noble truths, as listed in 1.­17, comprise (1) the noble truth of suffering, (2) the noble truth of the origin of suffering, (3) the noble truth of the cessation of suffering, and (4) the noble truth of the path. (See also n.­32).On the twelve aspects pertaining to the four noble truths, see n.­306.

The four nourishments comprise the nourishment of food, the nourishment of sensory contact, the nourishment of mentation, and the nourishment of consciousness, the first two of which are directed toward the present life and the last two to the subsequent life. See Negi (1993-2005): 5382 and Zhang Yisun et al (1985): 2457. See 6.­52.

The four supports for miraculous ability, as enumerated in 1.­22, comprise (1) the support for miraculous ability combining the meditative stability of resolution with the formative force of exertion, (2) the support for miraculous ability combining the meditative stability of perseverance with the formative force of exertion, (3) the support for miraculous ability combining the meditative stability of mind with the formative force of exertion, and (4) the support for miraculous ability combining the meditative stability of scrutiny with the formative force of exertion.

The four torrents, which are to be abandoned, comprise the torrent of fundamental ignorance, the torrent of wrong view , the torrent of rebirth, and the torrent of craving. See Nyima and Dorje (2001): 1075. See 6.­52.

These comprise the first fourteen of the eighteen aspects of emptiness, which have been enumerated in 1.­57. See Lamotte: The Treatise on the Great Virtue of Wisdom, IV: 1670.

Name of the forty-third meditative stability.

Name of the thirty-third meditative stability.

I.e., those living beyond the pale of civilization, out of reach of the sacred doctrine.

Second of the four fruits attainable by śrāvakas.

First of the four fruits attainable by śrāvakas, that of the first stage in progressing toward nirvāṇa.

Eighth of the eight progressive sections of clear realization.

The term bhikṣu, often translated as “monk,” refers to the highest among the eight types of prātimokṣa vows that make one part of the Buddhist assembly. The Sanskrit term literally means “beggar” or “mendicant,” referring to the fact that Buddhist monks and nuns‍—like other ascetics of the time‍—subsisted on alms (bhikṣā) begged from the laity. In the Tibetan tradition, which follows the Mūlasarvāstivāda Vinaya, a monk follows 253 rules as part of his moral discipline. A nun (bhikṣuṇī; dge slong ma) follows 364 rules. A novice monk (śrāmaṇera; dge tshul) or nun (śrāmaṇerikā; dge tshul ma) follows thirty-six rules of moral discipline (although in other vinaya traditions novices typically follow only ten).

The term bhikṣuṇī, often translated as “nun,” refers to the highest among the eight types of prātimokṣa vows that make one part of the Buddhist assembly. The Sanskrit term bhikṣu (to which the female grammatical ending ṇī is added) literally means “beggar” or “mendicant,” referring to the fact that Buddhist nuns and monks‍—like other ascetics of the time‍—subsisted on alms (bhikṣā) begged from the laity. In the Tibetan tradition, which follows the Mūlasarvāstivāda Vinaya, a bhikṣuṇī follows 364 rules and a bhikṣu follows 253 rules as part of their moral discipline.For the first few years of the Buddha’s teachings in India, there was no ordination for women. It started at the persistent request and display of determination of Mahāprajāpatī, the Buddha’s stepmother and aunt, together with five hundred former wives of men of Kapilavastu, who had themselves become monks. Mahāprajāpatī is thus considered to be the founder of the nun’s order.

First of the twelve links of dependent origination; first of the four torrents; third of the fetters associated with the higher realms.

Forty-second of the eighty minor marks.

Forty-third of the eighty minor marks.

Forty-fourth of the eighty minor marks.

Gandharvas (literally “odor eaters”) are generally regarded as a class of menacing divine offspring, but in Abhidharma the term is often used differently‍—as a synonym for the mental body assumed by any sentient being of the world system of desire (kāma­dhātu) during the intermediate state between death and rebirth.

See “gandharva.”

The Gaṅgā, or Ganges in English, is considered to be the most sacred river of India, particularly within the Hindu tradition. It starts in the Himalayas, flows through the northern plains of India, bathing the holy city of Vārāṇasī, and meets the sea at the Bay of Bengal, in Bangladesh. In the sūtras, however, this river is mostly mentioned not for its sacredness but for its abundant sands‍—noticeable still today on its many sandy banks and at its delta‍—which serve as a common metaphor for infinitely large numbers.According to Buddhist cosmology, as explained in the Abhidharmakośa, it is one of the four rivers that flow from Lake Anavatapta and cross the southern continent of Jambudvīpa‍—the known human world or more specifically the Indian subcontinent.

Also translated here as “refuse scavenger.”

A mythical bird normally depicted with a sharp, owl-like beak, often holding a snake, and with large and powerful wings. In Buddhism, the symbolism of the garuḍa is generally‌ associated with gnosis (it is said that the garuḍa can fly as soon as it is hatched) and with the consuming of afflicted mental states (the holding of a snake in its beak).

There are three, namely emptiness as a gateway to liberation, signlessness as a gateway to liberation, and aspirationlessness as a gateway to liberation. Among them, emptiness is characterized as the absence of inherent existence, signlessness as the absence of mental images, and aspirationlessness as the absence of hopes and fears.

First of the four attractive qualities of a bodhisattva. However, in the context‌ of the transcendent perfections, generosity is the first of the six transcendent perfections.

The attainment of a buddha, who has gained total freedom from conditioned existence, overcome all tendencies imprinted on the mind as a result of a long association with afflicted mental states, and fully manifested all aspects of buddha body, speech, and mind. Also translated here as “completely perfect buddha.”

In modern NW Pakistan.

Nineteenth of the thirty-two major marks.

This term denotes the modality of buddha mind. Although all sentient beings possess the potential for actualizing gnosis within their mental continuum, the psychological confusions and deluded tendencies which defile the mind obstruct the natural expression of these inherent potentials, making them appear instead as aspects of mundane consciousness.

One of the five or six classes of living beings, specifically engendered and dominated by exaltation, indulgence, and pride. The gods are said to exist in realms higher than that of the human realm within in the world system of desire (kāma­dhātu), and also in the world system of form (rūpa­dhātu).

Fourteenth of the thirty-two major marks.

Name of a bodhisattva.

Ninth of the twelve links of dependent origination.

Name of the 102nd meditative stability.

See “bodhisattva” and 7.­30–7.­32.

See “bodhisattva” and 7.­30–7.­32

See 2.­7.

See 2.­7.

A series of parallel worlds comprising one thousand dichiliocosms, according to traditional Indian cosmology.

When the Buddhist teachings are classified according to their power to lead beings to an enlightened state, a distinction is made between the teachings of the Lesser Vehicle, which emphasizes the individual’s own freedom from cyclic existence as the primary motivation and goal, and those of the Great Vehicle, which emphasizes altruism and has the liberation of all sentient beings as the principal objective. As the term “Great Vehicle” implies, the path followed by bodhisattvas is analogous to a large carriage which can transport a vast number of people to liberation, as compared to a smaller vehicle for the individual practitioner.

These basic precepts are five in number for the laity: (1) not killing, (2) not stealing, (3) chastity, (4) not lying, and (5) avoiding intoxicants. For monks, there are three or five more; avoidance of such things as perfumes, makeup, ointments, garlands, high beds, and afternoon meals. (Provisional 84000 definition. New definition forthcoming.)

Seventy-second of the eighty minor marks.

Seventy-fifth of the eighty minor marks.

Seventy-third of the eighty minor marks.

Thirty-first or thirty-second of the thirty-two major marks.

Seventy-fourth of the eighty minor marks.

Eleventh of the thirty-two major marks.

Third of the thirty-two major marks.

Sixty-second of the eighty minor marks.

Fifth of the thirty-two major marks.

Also translated here as “bliss.”

Indian commentator (fl. late eighth century).

Second of the five obscurations. Also translated here as “malice.”

Fourth of the four attractive qualities of a bodhisattva.

Second of the five fetters associated with the lower realms ; one of the three poisons (dug gsum) which, along with desire and delusion, perpetuate the sufferings of cyclic existence. In its subtle manifestation as aversion it obstructs the correct perception of forms, and in its extreme manifestation as hatred and fear, it is characteristic of the hells.

Also translated here as “precede.”

Forty-fifth of the eighty minor marks.

Seventy-sixth of the eighty minor marks.

Name of the first meditative stability.

Fifth of the five obscurations; second of the three fetters; and fifth of the five fetters associated with the lower realms .

The auspicious realms of rebirth comprising the abodes of the gods, the domain of the antigods and the human world.

Fourth of the four misconceptions.

First of the four misconceptions.

Second of the four misconceptions.

Third of the four misconceptions.

A subdivision of the vaiśya (mercantile) class of traditional Indian society.

Manu being the archetypal human, the progenitor of humankind, in the Mahā­bhārata, the Purāṇas, and other Indian texts, “child of Manu” (mānava) or “born of Manu” (manuja) is a synonym of “human being” or humanity in general.

Manu being the archetypal human, the progenitor of humankind, in the Mahā­bhārata, the Purāṇas, and other Indian texts, “child of Manu” (mānava) or “born of Manu” (manuja) is a synonym of “human being” or humanity in general.

The expression koṭi­niyuta­lakṣa (bye ba khrag khrig ’bum) is equivalent to 10 to the power of 23, i.e., one hundred billion trillion.

Also translated here as “self.”

Second of the Buddha’s four assurances.

First of the Buddha’s four assurances.

Fourth of the Buddha’s four assurances.

Third of the Buddha’s four assurances.

Name of the forty-ninth meditative stability.

Name of the thirtieth meditative stability.

Name of the thirty-sixth meditative stability.

Name of the 103rd meditative stability; could also be translated “Illuminator in all Respects.”

Also translated here as “magical display.”

Name of the ninety-seventh meditative stability.

Name of the thirty-eighth meditative stability.

This term suggests rawness‍—something that is uncooked, unrefined, and flawed‍—while “maturity” (niyāma, skyon ma mchis pa) implies certitude, refinement, cooking, softening, and flawlessness.

See “four immeasurable aspirations.”

(in the expressions ava­tāra na labhate, glags mi rnyed, “no opportunity for … to impinge upon …”).

The expression “in an apprehending manner” implies that ordinary persons perceive phenomena as inherently exisiting, whereas bodhisattvas are said to act and teach “without apprehending anything.” On the latter term, see respective glossary entry.

Inaction here implies the mistaken view that, owing to emptiness, engagement in virtous acts is to be avoided.

Seventh of the thirty-two major marks.

Name of the twenty-third meditative stability.

Also translated as “person” or “personal identity.”

The lord of the Trāyastriṃśa heaven on the summit of Mount Sumeru. As one of the eight guardians of the directions, Indra guards the eastern quarter. In Buddhist sūtras, he is a disciple of the Buddha and protector of the Dharma and its practitioners. He is often referred to by the epithets Śatakratu, Śakra, and Kauśika.

Name of a bodhisattva.

Name of the ninety-fourth meditative stability.

Also translated here as “lower realms.”

Also translated here as “limitless.”

This term denotes the ontological status of phenomena, according to which they are attributed with existence in their own right, inherently, in and of themselves, objectively, and independent of any other phenomena such as our conception and labelling. The absence of such an ontological reality is defined as the true nature of reality, emptiness.

Also translated here as “courage.” See also “exact knowledge of eloquent expression.”

Seventh of the eight progressive sections of clear realization.

Sixty-seventh of the eighty minor marks.

Also translated here as “inclination,” “will,” and “volition.”

Also translated here as “ determine .”