Thirty-ninth of the eighty minor marks.

The forty-fourth of the fifty-one meditative stabilities manifested to Sadāprarudita in chapter 73.

The twelfth of the fifty-one meditative stabilities manifested to Sadāprarudita in chapter 73.

Thirty-fifth of the eighty minor marks.

Fifth of the sixteen god realms of form that correspond to the four meditative concentrations, meaning “Radiance.”

Eighth of the sixteen god realms of form that correspond to the four meditative concentrations, meaning “Inner Radiance.” See also n.­110.

Name of a series of many buddhas.

The buddhafield of Akṣobhya.

A meditative stability.

The 116th meditative stability in both chapter 6 and chapter 8.

A synonym for emptiness, and the realm of phenomena (dharmadhātu).

The 79th meditative stability in chapters 6 and 8.

The thirty-sixth of the fifty-one meditative stabilities manifested to Sadāprarudita in chapter 73.

The 104th meditative stability in chapters 6 and 8.

The 99th meditative stability in chapters 6 and 8.

The fourth of twenty-four aspects of the perfection of wisdom taught by Dharmodgata, and realized as meditative stabilities by Sadāprarudita, in chapter 75.

The Sanskrit literally means “attainment,” and is used to refer specifically to meditative attainment and to particular meditative states. The Tibetan translators interpreted it as sama-āpatti, which suggests the idea of “equal” or “level”; however, they also parsed it as sam-āpatti, in which case it would have the sense of “concentration” or “absorption,” much like samādhi, but with the added sense of “attainment.”Also rendered here as “meditative absorption.”

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.”

The 78th meditative stability in chapters 6 and 8.

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.

See n.­247.

Also translated in this text as “come into being.”

Sixth of the eight attributes of the second level.

The thirteenth of the fifty-one meditative stabilities manifested to Sadāprarudita in chapter 73.

The eleventh of the fifty-one meditative stabilities manifested to Sadāprarudita in chapter 73.

See “afflicted mental state.”

The essentially pure nature of mind is obscured and afflicted by various psychological defilements, which destroy the mind’s peace and composure and lead to unwholesome deeds of body, speech, and mind, acting as causes for continued existence in saṃsāra. Included among them are the primary afflictions of desire (rāga), anger (dveṣa), and ignorance (avidyā). It is said that there are eighty-four thousand of these negative mental qualities, for which the eighty-four thousand categories of the Buddha’s teachings serve as the antidote. Kleśa is also commonly translated as “negative emotions,” “disturbing emotions,” and so on. The Pāli kilesa, Middle Indic kileśa, and Buddhist Hybrid Sanskrit kleśa all primarily mean “stain” or “defilement.” The translation “affliction” is a secondary development that derives from the more general (non-Buddhist) classical understanding of √kliś (“to harm,“ “to afflict”). Both meanings are noted by Buddhist commentators.

See “five aggregates.”

First of the five undefiled aggregates.

Fourth of the five undefiled aggregates.

Second of the five undefiled aggregates.

Fifth of the five undefiled aggregates.

Third of the five undefiled aggregates.

Twelfth of the twelve links of dependent origination.

Fourth of the five obscurations.

Fifth of the pure abodes, meaning “Highest.”

Name of a buddha and of a series of future buddhas.

Thirteenth of the eighteen distinct qualities of the buddhas.

Fifteenth of the eighteen distinct qualities of the buddhas.

Fourteenth of the eighteen distinct qualities of the buddhas.

This key term in the Prajñā­pāramitā literature refers to the omniscience of a buddha, and is not to be confused with the “knowledge of the path” of bodhisattvas, or with the “knowledge of all the dharmas” of śrāvakas. The “all-aspect” (sarvākāra) part of the term refers to the different aspects that it comprises, and is explained in two ways in The Long Explanation (Toh 3808, 4.­78–4.­80). One way identifies the “aspects” as being qualities such as nonarising and unproduced, unceasing, primordially at peace, naturally in nirvāṇa, without intrinsic nature, emptiness, signlessness, wishlessness, etc. The other way identifies them as being the collections of the wholesome, unwholesome, and neutral, and the collection of those destined for error and those of uncertain destiny. All-aspect omniscience is also the first of the eight progressive sections of clear realization.

The “finest aspect(s)” are, according to the two explanations in the Long Explanation (Toh 3808 4.­77–4.­80, see “knowledge of all aspects”), either (in the first explanation) emptiness, as the root of all the other aspects, or (in the second explanation) the aspects that are included in the collections of the wholesome and those destined for what is right.

Name of a bodhisattva.

Nineteenth of the thirty-two major marks.

Literally meaning “Cloudless,” the more usual name for what is, in the Prajñāpāramitā literature, the fourteenth of the sixteen levels of the god realm of form that correspond to the four meditative concentrations, and in this text and in the Hundred Thousand is instead rendered Parīttabṛhat (q.v.). Anabhraka is used in the later Sanskrit manuscripts that correspond more closely to the eight-chapter Tengyur version of this text. In other genres, it is the tenth of twelve levels corresponding to the four meditative concentrations.

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.

Name of a bodhisattva.

Name of a bodhisattva.

Name of a bodhisattva.

The Buddha’s cousin and one of his ten foremost disciples.

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.

Second of the four applications of mindfulness. For a description see 9.­19.

Fourth of the four applications of mindfulness. For a description, see 9.­3.

First of the four applications of mindfulness. For a description, see 9.­2.

Third of the four applications of mindfulness.

See “four applications of mindfulness.”

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. Also translated here as “focus on.”

See “apprehend.”

See “apprehend.”

The twenty-eighth of the fifty-one meditative stabilities manifested to Sadāprarudita in chapter 73.

Seventh of the sixteen god realms of form that correspond to the four meditative concentrations, meaning “Immeasurable Radiance.”

Literally meaning “Immeasurably Great,” the name used in this text and in the Hundred Thousand for what is, in the Prajñāpāramitā literature, the fifteenth of the sixteen levels of the god realm of form that correspond to the four meditative concentrations. The Sanskrit equivalent is attested in the Sanskrit of the Hundred Thousand, while the name Puṇyaprasava (q.v.) is used in the later Sanskrit manuscripts that correspond more closely to the eight-chapter Tengyur version of this text. In other genres, this is the eleventh of twelve levels corresponding to the four meditative concentrations.

Eleventh of the sixteen god realms of form that correspond to the four meditative concentrations, meaning “Immeasurable Virtue.”

According to Buddhist tradition, one who is worthy of worship (pūjām arhati), or one who has conquered the enemies, the mental afflictions (kleśa-ari-hata-vat), and reached liberation from the cycle of rebirth and suffering. It is the fourth and highest of the four fruits attainable by śrāvakas. Also used as an epithet of the Buddha.

Twelfth of the thirty-two major marks.

The 15th meditative stability in chapters 6 and 8; also mentioned in other chapters.

Indian commentator (fl. fourth century); closely associated with the works of Maitreya and the Yogācāra philosophical school.

The 72nd meditative stability in chapters 6 and 8.

Fourth of the four knots.

Name of one of four gardens in the residence of the bodhisattva great being Dharmodgata, in the city of Gandhavatī.

Name of a buddha in the southern direction, residing in the world system called Sarva­śokāpagata.

See “eight aspects of liberation.”

See also “gods.”A type of nonhuman being whose precise status is subject to different views, but is included as one of the six classes of beings in the sixfold classification of realms of rebirth. In the Buddhist context, asuras are powerful beings said to be dominated by envy, ambition, and hostility. They are also known in the pre-Buddhist and pre-Vedic mythologies of India and Iran, and feature prominently in Vedic and post-Vedic Brahmanical mythology, as well as in the Buddhist tradition. In these traditions, asuras are often described as being engaged in interminable conflict with the devas (gods).

Second of the five pure abodes (śuddhāvāsa), meaning “Painless.”

First of the five fetters associated with the higher realms .

Second of the five fetters associated with the higher realms .

The forty-first of the fifty-one meditative stabilities manifested to Sadāprarudita in chapter 73.

The twenty-ninth of the fifty-one meditative stabilities manifested to Sadāprarudita in chapter 73.

The twentieth of the fifty-one meditative stabilities manifested to Sadāprarudita in chapter 73.

Also translated here as “focusing the attention.”

A supplementary mark of a tathāgata, included in the thirty-two major marks in some lists but not in this text.

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

Name of a series of future buddhas.

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 five pure abodes (śuddhāvāsa), meaning “Slightest.”

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

The 4th meditative stability in chapters 6 and 8.

Third of the eight attributes of the second level.

Name of a bodhisattva.

Head of the “sixteen excellent men” (ṣoḍaśasatpuruṣa), a group of householder bodhisattvas present in the audience of many sūtras. He appears prominently in certain sūtras, such as The Samādhi of the Presence of the Buddhas (Pratyutpannabuddha­saṃmukhāvasthita­samādhisūtra, Toh 133) and is perhaps also the merchant of the same name who is the principal interlocutor in The Questions of Bhadrapāla the Merchant (Toh 83).

The buddha as whom Dharmodgata was reborn.

Second of the four kinds of disease.

Ten to the power of -21. A “hundred billion trillionth” (bye ba khrag khrig rgya phrag stong gi cha) is ten to the power of -23.

The king of Magadha and a great patron of the Buddha. His birth coincided with the Buddha’s, and his father, King Mahāpadma, named him “Essence of Gold” after mistakenly attributing the brilliant light that marked the Buddha’s birth to the birth of his son by Queen Bimbī (“Goldie”). Accounts of Bimbisāra’s youth and life can be found in The Chapter on Going Forth (Toh 1-1, Pravrajyāvastu).King Śreṇya Bimbisāra first met with the Buddha early on, when the latter was the wandering mendicant known as Gautama. Impressed by his conduct, Bimbisāra offered to take Gautama into his court, but Gautama refused, and Bimbisāra wished him success in his quest for awakening and asked him to visit his palace after he had achieved his goal. One account of this episode can be found in the sixteenth chapter of The Play in Full (Toh 95, Lalitavistara). There are other accounts where the two meet earlier on in childhood; several episodes can be found, for example, in The Hundred Deeds (Toh 340, Karmaśataka). Later, after the Buddha’s awakening, Bimbisāra became one of his most famous patrons and donated to the saṅgha the Bamboo Grove, Veṇuvana, at the outskirts of the capital of Magadha, Rājagṛha, where he built residences for the monks. Bimbisāra was imprisoned and killed by his own son, the prince Ajātaśatru, who, influenced by Devadatta, sought to usurp his father’s throne.

Third of the four modes of birth.

See “Blessed One.”

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), and transcends (’das) all sorrow, without abiding in the extremes of existence and quiescence. See also n.­91.

Eighth of the eighty minor marks.

The 80th meditative stability in chapters 6 and 8.

Name of a world system in the southeastern direction.

A being who is dedicated to the cultivation and fulfilment of the altruistic intention to attain perfect buddhahood, traversing the ten bodhisattva levels (daśabhūmi, sa bcu). Bodhisattvas purposely opt to remain within cyclic existence in order to liberate all sentient beings, instead of simply seeking personal freedom from suffering. In terms of the view, they realize both the selflessness of persons and the selflessness of phenomena.

The term can be understood to mean “great courageous one” or "great hero,” or (from the Sanskrit) simply “great being,” and is almost always found as an epithet of “bodhisattva.” The qualification “great” in this term, according to the majority of canonical definitions, focuses on the generic greatness common to all bodhisattvas, i.e., the greatness implicit in the bodhisattva vow itself in terms of outlook, aspiration, number of beings to be benefited, potential or eventual accomplishments, and so forth. In this sense the mahā- is closer in its connotations to the mahā- in “Mahāyāna” than to the mahā- in “mahāsiddha.” While individual bodhisattvas described as mahāsattva may in many cases also be “great” in terms of their level of realization, this is largely coincidental, and in the canonical texts the epithet is not restricted to bodhisattvas at any particular point in their career. Indeed, in a few cases even bodhisattvas whose path has taken a wrong direction are still described as bodhisattva mahāsattva.Later commentarial writings do nevertheless define the term‍—variably‍—in terms of bodhisattvas having attained a particular level (bhūmi) or realization. The most common qualifying criteria mentioned are attaining the path of seeing, attaining irreversibility (according to its various definitions), or attaining the seventh bhūmi.

Twenty-ninth of the eighty minor marks.

Thirtieth of the eighty minor marks.

Eighteenth of the eighty minor marks.

Twenty-eighth of the eighty minor marks.

Eighth of the thirty-two major marks.

Twentieth of the eighty minor marks.

Forty-first of the eighty minor marks.

Twenty-first of the eighty minor marks.

Twenty-third of the eighty minor marks.

Nineteenth of the eighty minor marks.

Twenty-second of the eighty minor marks.

The 82nd meditative stability in chapters 6 and 8.

The 36th meditative stability in chapters 6 and 8.

The fifteenth of twenty-four aspects of the perfection of wisdom taught by Dharmodgata, and realized as meditative stabilities by Sadāprarudita, in chapter 75.

The fourteenth of twenty-four aspects of the perfection of wisdom taught by Dharmodgata, and realized as meditative stabilities by Sadāprarudita, in chapter 75.

The sixteenth of twenty-four aspects of the perfection of wisdom taught by Dharmodgata, and realized as meditative stabilities by Sadāprarudita, in chapter 75.

The eighteenth of twenty-four aspects of the perfection of wisdom taught by Dharmodgata, and realized as meditative stabilities by Sadāprarudita, in chapter 75.

The seventeenth of twenty-four aspects of the perfection of wisdom taught by Dharmodgata, and realized as meditative stabilities by Sadāprarudita, in chapter 75.

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).

In this text, sixteen Brahmā realms are listed. See “Pure Abodes.”

Literally, “Brahmā, Lord of the Sahā [world].”

First and lowest of the sixteen god realms of form that correspond to the four meditative concentrations, meaning “Stratum of Brahmā.”

Third of the sixteen god realms of form that correspond to the four meditative concentrations, meaning “Retinue of Brahmā.”

Second of the sixteen god realms of form that correspond to the four meditative concentrations, meaning “Brahmā Priest.”

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

See “seven branches of enlightenment.”

The Sanskrit term is rendered in this text and in the Hundred Thousand as bsgom pa rnam par bsgom pa, suggesting an analysis or investigation of cultivation rather than its destruction or negation, in contrast to its rendering as bsgom pa rnam par ’jig pa, literally “the destruction of cultivation,” in the Tibetan translations of the Ten Thousand, Eighteen Thousand, and the Tengyur version of the Twenty-Five Thousand. We have chosen “breaking down” in order to retain the widest range of possible meanings: “examination,” “analysis,” “exposure,” “deconstruction,” “destruction,” “annihilation,” “elimination,” or “unraveling,” with respect to false appearances. For more details, see n.­267 and n.­454.

Thirteenth of the sixteen god realms of form that correspond to the four meditative concentrations, meaning “Great.”

Sixteenth and highest of the sixteen god realms of form that correspond to the four meditative concentrations, meaning “Great Fruition.”

The 41st meditative stability in chapters 6 and 8.

Seventh of the thirty-two major marks.

The ultimate nature or essence of the fruitional enlightened mind of the buddhas, which is nonarising, 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 his altruistic aspirations.

Kimura reads palagaṇḍa; see n.­438.

The 95th meditative stability in chapters 6 and 8.

The expression “by way of apprehending” implies that ordinary persons perceive phenomena as inherently existing, whereas bodhisattvas are said to act and teach “without apprehending anything.” On the latter term, see its respective glossary entry. See also “apprehend.”

The seventeenth of the fifty-one meditative stabilities manifested to Sadāprarudita in chapter 73.

The fourteenth of the fifty-one meditative stabilities manifested to Sadāprarudita in chapter 73.

The 103rd meditative stability in chapters 6 and 8.

Eleventh of the thirty-two major marks. See also Śarabha Aiṇeya.

Name of a bodhisattva.

Name of a bodhisattva from a distant world system in the western direction called Upaśāntā, who comes to this world to pay homage to the Buddha.

One of the heavens of Buddhist cosmology, lowest among the six heavens of the desire realm (kāmadhātu, ’dod khams). Dwelling place of the Four Great Kings (caturmahārāja, rgyal chen bzhi), traditionally located on a terrace of Sumeru, just below the Heaven of the Thirty-Three. Each cardinal direction is ruled by one of the Four Great Kings and inhabited by a different class of nonhuman beings as their subjects: in the east, Dhṛtarāṣṭra rules the gandharvas; in the south, Virūḍhaka rules the kumbhāṇḍas; in the west, Virūpākṣa rules the nāgas; and in the north, Vaiśravaṇa rules the yakṣas.Lit. “Abode of the Four Great Kings.”

The forty-second of the fifty-one meditative stabilities manifested to Sadāprarudita in chapter 73.

A meditative stability.

The 9th meditative stability in chapters 6 and 8.

Third of the four truths of the noble ones.

A universe comprising one thousand world systems, each with its four continents, Mount Sumeru etc., according to traditional Indian cosmology. See also n.­374.

See also i.­24.

Fourth of the eight progressive sections of clear realization.

Twenty-ninth of the thirty-two major marks.

Fourth of the four kinds of disease.

Also translated in this text as “actualize.”

Common phenomena from the perspective of ordinary persons, as described in 8.­43, include the following: the four meditative concentrations, the four immeasurable attitudes, the four formless meditative absorptions, and the [first] five extrasensory powers.

The sixth of twenty-four aspects of the perfection of wisdom taught by Dharmodgata, and realized as meditative stabilities by Sadāprarudita, in chapter 75.

Fifth of the eighty minor marks.

Second of the four immeasurable attitudes.

The 102nd meditative stability in chapters 6 and 8.

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 a buddha’s body, speech, and mind.

The 92nd meditative stability in chapters 6 and 8.

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.”

Conditioned phenomena are listed at 8.­41. See also somewhat longer corresponding list found in the One Hundred Thousand at 8.­87.

A universe comprising one thousand world systems each with its four continents etc., according to traditional Indian cosmology. The Tibetan term byur bu that forms part of the term used in this text, and also means “brimful,” may be a rendering of Skt. cūlakabaddha with the sense of this first-order world system being “bound,” i.e., relatively compact or limited when compared to the second- and third-order universes.

The mundane process of rebirth within cyclic existence, impelled by the propensities of past actions. See also The Precious Discourse on the Blessed One’s Extensive Wisdom That Leads to Infinite Certainty (Toh 99), 3.­162.

Fifth of the five aggregates; also 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 beings, and the wisdom 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.

The 59th meditative stability in chapters 6 and 8.

The 13th meditative stability in chapters 6 and 8.

See “inspired eloquence.”

Literally, “to flow” or “to ooze.” Mental defilements or contaminations that “flow out” toward the objects of cyclic existence, binding us to them. Vasubandhu offers two alternative explanations of this term: “They cause beings to remain (āsayanti) within saṃsāra” and “They flow from the Summit of Existence down to the Avīci hell, out of the six wounds that are the sense fields” (Abhidharma­kośa­bhāṣya 5.40; Pradhan 1967, p. 308). The Summit of Existence (bhavāgra, srid pa’i rtse mo) is the highest point within saṃsāra, while the hell called Avīci (mnar med) is the lowest; the six sense fields (āyatana, skye mched) here refer to the five sense faculties plus the mind, i.e., the six internal sense fields.

Contaminated phenomena include the following: the five aggregates encompassed in the three realms, the twelve sense fields, the eighteen sensory elements, the four meditative concentrations, the four immeasurable attitudes, and the four formless meditative absorptions.

First of the nine contemplations of impurity.

Fourth 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.

Third 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.

Thirteenth of the thirty-two major marks.

The 113th meditative stability in chapters 6 and 8.

The 114th meditative stability in chapter 8, missing in chapter 6. In Dutt 198 there appears to be no corresponding item.

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.

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 four correct exertions.

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.

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

First of the noble eightfold path.

Eighth of ten nonvirtuous actions; first of the four knots.

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

One of the five obscurations.

The 10th meditative stability in chapters 6 and 8; also mentioned in other chapters.

The 26th meditative stability in chapters 6 and 8.

The 5th meditative stability in chapters 6 and 8; also mentioned in other chapters.

The 55th meditative stability in chapters 6 and 8.

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, characterized 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.

Kashmiri scholar, probably of the eighth or ninth century, thought to be the author of the Long Commentary on the Hundred Thousand Line Prajñā­pāramitā (Toh 3807) and possibly of the Long Commentary on the Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Line Prajñā­pāramitās (Toh 3808) as well.

See “afflicted mental state.”

Seventh of the ten powers of the tathāgatas.

Fourth of the ten powers of the tathāgatas.

Sixth of the ten powers of the tathāgatas.

Eighth of the ten powers of the tathāgatas.

Third of the ten powers of the tathāgatas.

Fifth of the ten powers of the tathāgatas.

First of the ten powers of the tathāgatas.

Tenth of the ten powers of the tathāgatas.

Second of the ten powers of the tathāgatas.

Ninth of the ten powers of the tathāgatas.

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

The principle of dependent origination asserts that nothing exists independently of other factors, the reason for this being that things and events come into existence only by dependence on the aggregation of causes and conditions. In general, the processes of cyclic existence, through which the external world and the beings within it revolve in a continuous cycle of suffering, propelled by the propensities of past actions and their interaction with afflicted mental states, originate dependent on the sequential unfolding of twelve links, commencing from ignorance and ending with birth, aging and death. It is only through deliberate reversal of these twelve links that one can succeed in bringing the whole cycle to an end. The twelve links are enumerated many times in the text, starting at 2.­105. See also “twelve links of dependent origination.”

See n.­153 and also “something that is a designation.”

First of the five fetters associated with the lower realms.

The forty-eighth of the fifty-one meditative stabilities manifested to Sadāprarudita in chapter 73.

The eighth of the fifty-one meditative stabilities manifested to Sadāprarudita in chapter 73.

The 74th meditative stability in chapters 6 and 8.

The 68th meditative stability in chapters 6 and 8.

The 94th meditative stability in chapters 6 and 8.

The term, derived from the Sanskrit root √dhṛ (“hold” or “retain”), refers to bodhisattvas’ enhanced powers of memory, which allow them to retain extensive teachings, as well as to their special ability to access teachings that have been encapsulated or encoded in short sequences of words or syllables; it can also denote those sequences of words or syllables themselves.

As a magical formula, a dhāraṇī constitutes a gateway to the infinite qualities of awakening, the awakened state itself, and the various forms of buddha activity. See also “dhāraṇī.”

The 101st meditative stability in chapters 6 and 8.

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).

An early term used to denote the Buddha’s teaching. “Dharma” refers to the sūtras and “Vinaya” to the rules of discipline.

A great bodhisattva, residing in a divine city called Gandhavatī, who teaches the Prajñāpāramitā three times a day. He is known for becoming the teacher of the bodhisattva Sadāprarudita, who decides to sell his flesh and blood in order to make offerings to him and receive his teachings. This story is told in The Perfection of Wisdom in Eighteen Thousand Lines (Toh 10, ch. 85–86). It can also be found quoted in several works, such as The Words of My Perfect Teacher (kun bzang bla ma’i zhal lung) by Patrul Rinpoche.

The 14th meditative stability in chapters 6 and 8.

Name of a buddha of the past who prophesied Sākayamuni’s awakening.

First of the twelve branches of the scriptures.

The 86th meditative stability in chapters 6 and 8.

One of the meditative stabilities.

The 65th meditative stability in chapters 6 and 8.

See “eighteen distinct qualities of the buddhas.”

A mark or feature of an object which serves as the basis for its being generically named and thus conceptually categorized. A distinguishing mark is usually imagined rather than being a real attribute of the object, and perception that operates by identifying distinguishing marks is therefore what defines coarse conceptuality. In some contexts (particularly with respect to meditative concentration practices), nimitta can be translated as “mental image.” Also translated in this text as “sign.”

The 66th meditative stability in chapters 6 and 8.

Twenty-fifth of the thirty-two major marks.

Twelfth of the eighteen distinct qualities of the buddhas.

Tenth of the eighteen distinct qualities of the buddhas.

Eighth of the eighteen distinct qualities of the buddhas.

Ninth of the eighteen distinct qualities of the buddhas.

Seventh of the eighteen distinct qualities of the buddhas.

Eleventh of the eighteen distinct qualities of the buddhas.

The gods ruled over by Māra.

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

Third of the five obscurations.

Site of the Magao Caves in Gansu Province, China.

Sixty-ninth of the eighty minor marks.

A measurement traditionally equivalent to five hundred arm spans.

Fifth of the twelve ascetic virtues.

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) and when one achieves and dwells in the sphere of infinite space, thinking, ‘Space is infinite.’ (5) The fifth ensues when one achieves and dwells in the sphere of infinite consciousness, thinking, ‘Consciousness is infinite.’ (6) The sixth is when one achieves and dwells in the sphere of nothing-at-all, thinking, ‘There is nothing at all.’ (7) The seventh is when one achieves and dwells in the sphere of neither perception nor nonperception. (8) The eighth is when one achieves and dwells in the cessation of all perceptions and feelings. See 8.­36 and 9.­35.

The eight further attributes to be avoided on the fifth level. These are to avoid (1) the paths of the ten nonvirtuous actions (mi dge ba bcu’i las kyi lam rnams yongs su spang bar bya ba); (2) exalted pride (adhimāna, lhag pa’i nga rgyal), (3) boasting (stambha, khengs pa); (4) distorted views (viparyāsāḥ, phyin ci log rnams), (5) doubt (vicikitsā, the tshom), and (6–8) tolerance of desire , hatred, and delusion (rāgadveśa­mohādhivāsanāḥ, ’dod chags dang zhe sdang dang gti mug nyam rang su gzhag pa).

As enumerated in in the Śata­sāhasrikā­prajñā­pāramitā­bṛhaṭṭīkā, Toh 3807 (Degé Tengyur vol. 91, F.40.b-41.a) they comprise: (1) the notion when one reflects on the ability to dispel all the suffering of all beings (nam zhig sems can thams cad kyi sdug bsngal thams cad sel nus snyam du rnam par rtog pa); (2) the notion when one reflects on the ability of beings afflicted by poverty to secure great endowments (nam zhig dbul bas sdug bsngal ba’i sems can rnams ’byor pa chen po la ’jog nus snyam du rnam par rtog pa); (3) the notion when one reflects on the ability to engage in acts of benefit for beings through one’s body of flesh and blood (nam zhig sha khrag dang bcas pa’i lus kyis sems can rnams kyi don byed nus snyam du rnam par rtog pa); (4) the notion when one reflects exclusively on acts of benefit for beings, even though they remain for a long time as denizens of the hells (sems can dmyal ba na yun ring por gnas pas kyang / nam zhig sems can rnams la phan pa byed pa ’ba’ zhig tu ’gyur snyam du rnam par rtog pa); (5) the notion when one reflects that the hopes of all worlds might be seen to be perfected through mundane and supramundane endowments (nam zhig ’jig rten dang / ’jig rten las ’das pa’i ’byor bas ’jig rten thams cad kyi re ba yongs su rdzogs pa mthong bar ’gyur snyam du rnam par rtog pa); (6) the notion when one reflects that oneself might become a buddha and then genuinely deliver all beings from all the sufferings of cyclic existence (nam zhig bdag sangs rgyas su gyur nas sems can thams cad ’khor ba’i sdug bsngal thams cad las yang dag par ’byin par ’gyur snyam du rnam par rtog pa); (7) the notion when one reflects that one should not resort over successive lives to births that are disadvantageous to all beings, thoughts that do not engage in the benefit of beings, conduct that [solely] concerns the common savor of ultimate reality , words that do not bring happiness to all beings, livelihoods that do not benefit others, bodies that cannot benefit others, minds that are unclear about benefiting others, wealth that does not benefit beings, authority that does not act for the sake of living beings, or delight in harming others (sems can thams cad la phan ’dogs pa med pa’i skye ba dang / sems can gyi don du sbyor ba med pa’i sems dang / don dam pa’i ro gcig pu la spyod pa dang / skye bo thams cad sim par byed pa ma yin pa’i tshig dang // gzhan la mi phan pa’i ’tsho ba dang / gzhan la phan pa byed mi nus pa’i lus dang / gzhan la phan ’dogs pa la mi gsal ba’i blo dang / sems can la phan par mi spyod pa’i nor dang / ’gro ba rnams kyi don spyod pa med pa’i dbang phyug dang / gzhan la gnod pa byed pa’i dga’ bar tshe rabs tshe rabs su ma gyur cig snyam du rnam par rtog pa), and (8) the notion when one wishes that all the negative deeds of all living creatures should ripen in oneself and that all the fruits of one’s own positive actions should ripen in all beings (srog chags thams cad kyi sdig pa’i las thams cad kyi ’bras bu bdag la smin la/ bdag gis legs par spyad pa’i ’bras bu thams cad sems can thams cad la smin par gyur cig snam du rnam par rtog pa).

The eight miraculous perceptual transformations that ensues for someone who perceives inner formlessness. For a complete list, see 62.­57; see also n.­533.

The eighteen aspects of emptiness are first listed in 2.­25 (see also n.­124) and are elaborated further (though not individually elucidated) in the passage following a later list in 8.­224.

See “eighteen distinct qualities of the buddhas.”

Eighteen special features of a buddha’s behavior, realization, activity, and wisdom that are not shared by other beings. They are generally listed as: (1) he never makes a mistake, (2) he is never boisterous, (3) he never forgets, (4) his concentration never falters, (5) he has no notion of distinctness, (6) his equanimity is not due to lack of consideration, (7) his motivation never falters, (8) his endeavor never fails, (9) his mindfulness never falters, (10) he never abandons his concentration, (11) his insight (prajñā) never decreases, (12) his liberation never fails, (13) all his physical actions are preceded and followed by wisdom (jñāna), (14) all his verbal actions are preceded and followed by wisdom, (15) all his mental actions are preceded and followed by wisdom, (16) his wisdom and vision perceive the past without attachment or hindrance, (17) his wisdom and vision perceive the future without attachment or hindrance, and (18) his wisdom and vision perceive the present without attachment or hindrance.The detailed list of the eighteen qualities is found in 62.­74.

The eighteen sensory elements, which appear in statements throughout the text either as just the name of the set or as a complete list, 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 touch, 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.

To refrain from (1) killing, (2) stealing, (3) sexual activity, (4) false speech, (5) intoxication, (6) singing, dancing, music, and beautifying oneself with adornments or cosmetics, (7) using a high or large bed, and (8) eating at improper times. Typically, this observance is maintained by lay people for twenty-four hours on new moon and full moon days, as well as other special days in the lunar calendar.Also translated as “eightfold poṣadha.”

To refrain from (1) killing, (2) stealing, (3) sexual activity, (4) false speech, (5) intoxication, (6) singing, dancing, music, and beautifying oneself with adornments or cosmetics, (7) using a high or large bed, and (8) eating at improper times. Typically, this observance is maintained by lay people for twenty-four hours on new moon and full moon days, as well as other special days in the lunar calendar.Also translated as “eightfold observance.”

Name of the third of ten levels, denoting a person who is eight steps away from becoming an arhat, being on the cusp of becoming a stream-enterer. This is also the first and lowest stage in a list of eight stages or classes of a noble person (Skt. āryapudgala). The person at this stage is on the path of insight, and the name of this level may also be related to the “eightfold receptiveness to 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 ten levels referred to here‍—not to be confused with the ten levels of the bodhisattva’s path‍—mark the progress of one who sequentially follows the paths of a śrāvaka, pratyekabuddha, and then bodhisattva on their way to completely awakened buddhahood.

For their enumeration see 62.­79. (See also Toh 10, Toh 11).

Name of a buddha in the northwestern direction, residing in the world system called Vaśībhūtā.

A monk of seniority within the assembly of the śrāvakas.

Thirty-first of the eighty minor marks.

Sixteenth of the eighty minor marks.

Third of the eighty minor marks.

These, as listed in 9.­27, are (1) knowledge of suffering, (2) knowledge of the origin of suffering, (3) knowledge of the cessation of suffering, (4) knowledge of the path , (5) knowledge of the extinction of contaminants, (6) knowledge that contaminants will not arise again, (7) knowledge of phenomena, (8) knowledge of phenomena that is subsequently realized, (9) knowledge of the relative, (10) knowledge that is masterful, and (11) knowledge that is semantic.

The fiftieth of the fifty-one meditative stabilities manifested to Sadāprarudita in chapter 73.

The third of the fifty-one meditative stabilities manifested to Sadāprarudita in chapter 73.

The thirty-first of the fifty-one meditative stabilities manifested to Sadāprarudita in chapter 73.

Third of the four immeasurable attitudes.

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

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.

The fourteenth of the eighteen aspects of emptiness.

Third of the eighteen aspects of emptiness.

The 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.

The fifth of the eighteen aspects of emptiness

The twelfth of the eighteen aspects of emptiness.

First of the eighteen aspects of emptiness.

The thirteenth of the eighteen aspects of emptiness.

Fifteenth of the eighteen aspects of emptiness.

Sixteenth of the eighteen aspects of emptiness.

The eleventh of the eighteen aspects of emptiness.

Tenth of the eighteen aspects of emptiness.

The eighteenth of the eighteen aspects of emptiness.

Ninth of the eighteen aspects of emptiness.

Sixth of the eighteen aspects of emptiness.

The eighth of the eighteen aspects of emptiness

The 98th meditative stability in chapters 6 and 8. See also n.­231.

The 106th meditative stability in chapter 6 and 108th in chapter 8.

The 81st meditative stability in chapters 6 and 8.

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.

The 75th meditative stability in chapters 6 and 8.

The 54th meditative stability in chapters 6 and 8.

The 115th meditative stability in chapters 6 and 8.

The 17th meditative stability in chapters 6 and 8.

A meditative stability.

One of the four types of noble individuals, the first stage of the progression culminating in the state of arhat. The term is often rendered “stream-enterer.”

The 93rd meditative stability in chapters 6 and 8.

The 18th meditative stability in chapters 6 and 8.

A meditative stability

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 take form and later disappear. 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.

An expression of ultimate excellence; also the name of the 83rd meditative stability.

The 83rd meditative stability in chapters 6 and 8.

Fourth of the four immeasurable attitudes.

The 69th meditative stability in chapters 6 and 8.

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.

The 67th meditative stability in chapters 6 and 8.

Second of the six perfections.

Thirty-sixth of the eighty minor marks.

A reference either to Māra himself, or sometimes (in the plural) to a group of his kind.

See four kinds of exact knowledge.

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.

The realms of higher rebirth comprising the different levels of the gods. In the canonical texts this term does not include the human realm.

Sixty-eighth of the eighty minor marks.

Fourth of the eight attributes of the second level.

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

The six extrasensory powers (miraculous ability, clairaudience, knowing beings’ minds, recollecting past lives, clairvoyance, and knowing the contaminants have ceased) are described fully in 2.­234-2.­239 and mentioned in a different order at 62.­60. The five extrasensory powers are the first five of these, the sixth being the only one attainable only by Buddhist practitioners.

Second of the six extrasensory powers. See 2.­235.

Fifth of the six extrasensory powers. See 2.­238.

Sixth of the six extrasensory powers. See 2.­239.

First of the six extrasensory powers. See 2.­234

Third of the six extrasensory powers. See 2.­236.

Fourth of the six extrasensory powers. See 2.­237.

Twentieth of the thirty-two major marks.

Twenty-eighth of the thirty-two major marks.

Twenty-fourth of the thirty-two major marks.

Thirty-fourth of the eighty minor marks.

Twenty-seventh of the thirty-two major marks.

Second of the five eyes. See 2.­219.

First of the five eyes. See 2.­217.

Fifth of the five eyes. See 2.­231.

Fourth of the five eyes. See 2.­224-2.­230.

Third of the five eyes. See 2.­222.

Sixty-sixth of the eighty minor marks.

Thirty-second of the thirty-two major marks.

Sixty-second of the eighty minor marks.

Sixty-third of the eighty minor marks.

Sixtieth of the eighty minor marks.

Sixty-first of the eighty minor marks.

Seventeenth of the thirty-two major marks.

Forty-seventh of the eighty minor marks.

Forty-sixth of the eighty minor marks.

See “thirty-seven factors conducive to enlightenment.“

A term that includes all the many factors, whether associated with body, speech, or mind, that underlie present or future suffering, including karma and the afflictions, the various kinds of obscuration, and the aggregates themselves. Lists of varying numbers of factors can be found (e.g. of 24 in the Abhidharma­kośa­bhāṣya), but in this text the scope of the term is set out at 66.­32-66.­38.

See “five faculties.”

Third of the three faculties. See n.­115.

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.

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 aggregates.

Fourth of the ten nonvirtuous actions. Also rendered here as “lying” and “telling of lies.”

See “four fearlessnesses.”

Second of the five aggregates; also seventh of the twelve links of dependent origination. Also translated here as “sensation.”

Second of the thirty-two major marks.

Factors that bind one to rebirth in saṃsāra. See also “three fetters” and “five fetters” associated with the lower realms.

Nirvāṇa, the state beyond sorrow, denotes the ultimate attainment of buddhahood, the permanent cessation of all suffering and the afflicted mental states that 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 aggregates, (2) the nonresidual nirvāṇa where the aggregates have also been consumed within emptiness, and (3) the nonabiding nirvāṇa transcending the extremes of phenomenal existence and quiescence. Final nirvāṇa implies the nonresidual attainment.

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

A collective name for the five impure aggregates: (1) physical forms, (2) feelings, (3) perceptions, (4) formative predispositions, and (5) consciousness. The term “aggregates of appropriation” (upadānaskandha, nye bar len pa’i phung po) denotes 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.

See n.­336.

See “extrasensory power.”

These comprise (1) the eye of flesh, (2) the eye of divine clairvoyance, (3) the eye of wisdom, (4) the eye of the Dharma, and (5) the eye of the buddhas. See 2.­216-2.­233.

The five faculties, as found listed in 9.­22, 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.

As described in 2.­225, they comprise attachment to the realm of form, attachment to the realm of formlessness, ignorance, pride, and mental agitation.

The five fetters associated with the lower realms comprise desire , hatred, inertia due to wrong views, attachment to moral and ascetic supremacy, and doubt. See Zhang Yisun et al (1985): p. 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 obscurations comprise: longing for sensual pleasure (kāmacchanda, ’dod la ’dun pa), harmful intention (vyāpāda, gnod sems), dullness and sleep (styānamiddha, rmugs gnyid), agitation and regret (auddhatya­kaukṛtya, rgod ’gyod), and doubt (vicikitsā, the tshom). They are listed at 39.­18. See also Kimura IV: p. 182.

As listed in 9.­23, 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.

To abstain from killing, theft, sexual misconduct, lying, and intoxicants.

Also known as the five aggregates beyond the world (lokottaraskandha, ’jig rten las ’das pa’i phung po lnga). They consist of the aggregate of ethical discipline, the aggregate of meditative stability, the aggregate of wisdom, the aggregate of liberation, and the aggregate of seeing the knowledge of liberation.

The five extrasensory powers are called “undiminished” in the sense of remaining present through death and all subsequent rebirths, whatever the form of life. See also The Long Explanation (Toh 3808), 4.­57.

An important phrase in this text specifying that the goal of a bodhisattva’s practice remains the attainment of all-aspect omniscience, i.e., buddhahood.

An important term describing how the mind engages with a subject. “Correctly” (yoniśo, tshul bzhin) in many contexts means without the distortions brought by views such as of the self, permanence, etc., but more particularly in the Prajñā­pāramitā texts, as explained in chapter 23 at 23.­28, it also means without engaging in either duality or nonduality.

The sixteenth of the fifty-one meditative stabilities manifested to Sadāprarudita in chapter 73.

Seventy-second of the eighty minor marks.

Seventy-first of the eighty minor marks.

Fourth of the five aggregates; also 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.

Described in 9.­34.

Refers in this text to the statements underlying certain important points of the prajñā­pāramitā. The term can also mean “arrangement,” “discourse,” or “explanation.”

A particular way of expressing or formulating the Dharma, whether in the form of a long discourse or brief statement.

The process of dependent origination as it works to bring about rebirth in saṃsāra, and as it works when deliberately reversed to bring the cycle to an end. See “twelve links of dependent origination.”

The four applications of mindfulness are (1) the application of mindfulness which observes the physical body; (2) the application of mindfulness which observes feelings; (3) the application of mindfulness which observes the mind; and (4) the application of mindfulness which observes phenomena. In the present sūtra, an explanation focused mainly on the first of the four is found at the beginning of chapter 9. See 9.­1.

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

These are (1) generosity (sbyin pa, dāna), (2) pleasant speech (snyan par smra ba, priyavadita), (3) purposeful activity (don du spyod pa, arthacaryā), and (4) harmonious activity (don ’thun par spyod pa, samānārthatā). The last of these is interpreted in Asaṅga’s works to mean “doing oneself what one preaches to others,” but the original meaning in this context according to some sources including the Mahāvastu may have been consonance, or empathy, in the sense of sharing the joys and sorrows of others (see Edgerton p. 569).

According to Nordrang Orgyan 2008: p. 808, there are eight distinct enumerations, among which they are identified in the commentarial tradition of the Abhidharmakośa with the four torrents.

According to traditional Buddhist cosmology, our universe consists of a central mountain, known as Mount Meru or Sumeru, surrounded by four island continents (dvīpa), one in each of the four cardinal directions. The Abhidharmakośa explains that each of these island continents has a specific shape and is flanked by two smaller subcontinents of similar shape. To the south of Mount Meru is Jambudvīpa, corresponding either to the Indian subcontinent itself or to the known world. It is triangular in shape, and at its center is the place where the buddhas attain awakening. The humans who inhabit Jambudvīpa have a lifespan of one hundred years. To the east is Videha, a semicircular continent inhabited by humans who have a lifespan of two hundred fifty years and are twice as tall as the humans who inhabit Jambudvīpa. To the north is Uttarakuru, a square continent whose inhabitants have a lifespan of a thousand years. To the west is Godānīya, circular in shape, where the lifespan is five hundred years.

See 9.­20. The four correct exertions are (1) preventing negative states of mind from arising, (2) removing those that have already arisen, (3) giving rise to positive states that have not yet arisen, and (4) maintaining those that have already arisen. While the translation of this term here follows the Sanskrit, a literal translation from Tibetan would be “four correct abandonings,” a rendering often seen. It is possible that the Tibetan translators may originally have confused the meaning in Buddhist Hybrid Sanskrit (BHS) of the term prahāṇa (“priority”) with its meaning in classical Sanskrit (“elimination”). The classical Sanskrit equivalent of BHS prahāṇa is pradhāna.

These concern: (1) establishing the sacred doctrine ( chos gdags pa rnam par ’god pa ), (2) establishing the truth ( bden pa gdags pa rnam par ’god pa ), (3) establishing reason ( rigs pa gdags pa rnam par ’god pa ), and (4) establishing the vehicles ( theg pa gdags pa rnam par ’god pa ). See the Śata­sāhasrikā­prajñā­pāramitā­bṛhaṭṭīkā, Toh 3807 (Degé Tengyur vol. 91, F37.a); also Edgerton, p. 516.

The four fearlessnesses are proclaimed by the tathāgatas as: (1) “I claim to have attained completely awakened buddhahood”; (2) “I claim I am one whose contaminants have ceased”; (3) “I claim to have explained those phenomena that cause obstacles”; (4) “I claim to have shown the path that leads to realizing the emancipation of the noble and that will genuinely bring an end to suffering for those who make use of it.” The listing of the four fearlessnesses is translated and analyzed in Konow 1941: pp. 39–40, with reconstructed Sanskrit on pp. 106–7. A full explanation of the fearlessnesses can be found in the passage at 2.­388–2.­425 in The Teaching on the Great Compassion of the Tathāgata (Tathāgata­mahā­karuṇā­nirdeśa, Toh 147), in which the four fearlessnesses are described as the eleventh to fourteenth of thirty-two actions of a tathāgata. See also Mahāvyutpatti 130–34 and the corresponding explanation in the Drajor Bamponyipa (sgra sbyor bam po gnyis pa); Dayal 1932: pp. 20–21; and Sparham 2012 (IV): pp. 80–81. The four are generally known by other names, as in the Mahāvyutpatti: the first is the “fearlessness in the knowledge of all phenomena” (sarva­dharmābhisambodhi­vaiśāradya, chos thams cad mkhyen pa la mi ’jigs pa), which the Buddha achieves for his own benefit; the second is the “fearlessness in the knowledge of the cessation of all contaminants” (sarvāśrava­kṣaya­jñāna­vaiśāradya, zag pa zad pa thams cad mkhyen pa la mi ’jigs pa), which the Buddha achieves for his own benefit; the third is the “fearlessness to declare that phenomena that obstruct the path will not engender any further negative outcomes” (anantarāyika­dharmān­anyathātva­viniścita­vyākaraṇa­vaiśāradya, 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 “fearlessness that the path of renunciation through which all excellent attributes are to be obtained has been thus realized” (sarva­sampadadhigamāyanairāṇika­pratipattathātva­vaiśāradya, phun sum tshogs pa thams cad thob par ’gyur bar nges par ’byung ba’i lam de bzhin du gyur ba la mi ’jigs pa), which the Buddha achieves for others’ benefit.

As found listed in 9.­34 these comprise (1) the meditative absorption of the sphere of infinite space, (2) the meditative absorption of the sphere of infinite consciousness, (3) the meditative absorption of the sphere of nothing-at-all, and (4) the meditative absorption of neither perception nor nonperception. The four formless absorptions and their fruits are discussed in Jamgon Kongtrul, TOK Book 6, Pt. 2: pp. 436–38.

These comprise (1) desire (rāga, ’dod pa), (2) views (dṛṣṭi, lta ba), (3) ethical disciple and asceticism (śīlavrata, tshul khrims brtul zhugs), and (4) self-promotion (ātmavāda, bdag tu smra ba). See Zhang Yisun: p. 967.

Four gods who live on the lower slopes (fourth level) of Mount Meru in the eponymous Heaven of the Four Great Kings (Cāturmahā­rājika, rgyal chen bzhi’i ris) and guard the four cardinal directions. Each is the leader of a nonhuman class of beings living in his realm. They are Dhṛtarāṣṭra, ruling the gandharvas in the east; Virūḍhaka, ruling over the kumbhāṇḍas in the south; Virūpākṣa, ruling the nāgas in the west; and Vaiśravaṇa (also known as Kubera) ruling the yakṣas in the north. Also referred to as Guardians of the World or World Protectors (lokapāla, ’jig rten skyong ba).

These are (1) loving kindness, (2) compassion, (3) empathetic joy, and (4) equanimity. On training in the four immeasurable attitudes, see Padmakara Translation Group (1994): pp. 195–217.

Diseases of wind, bile, phlegm, and a mixture of humoral imbalances.

The 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 9.­42. On the philological origins of these four kinds of exact knowledge, see Konow (1941): p. 40, and the reconstructed Sanskrit on p. 107; also Dayal (1932): pp. 259–67, and Sparham (2012 IV): pp. 78–79.

These comprise: (1) covetousness (abhidhyā, brnab sems), (2) malice (vyāpāda, gnod sems), (3) moral supremacy (śīlaparāmarśa, tshul khrims snyems pa) and (4) ascetic supremacy (vrataparāmarśa, brtul zhugs snyems pa). See Zhang Yisun: p. 1379.

Described in 9.­31-9.­32. See also “meditative concentration.” The four meditative concentrations and their fruits are specifically examined in Jamgon Kongtrul, TOK Book 6, Pt. 2: pp. 427–36. For Pāli and Sanskrit sources, see Dayal (1932): pp. 225–31.

These comprise (1) the notion that what is impermanent is permanent (anitye nityasaṃjñā, mi rtag pa la rtag pa’i ’du shes), (2) the notion that what is suffering is happiness (duḥkhe sukhasaṃjñā, sdug bsngal ba la bde ba’i ’du shes), (3) the notion that nonself is self (anātmanyātma­saṃjñā, bdag med pa la bdag gi ’du shes), and (4) the notion that what is unpleasant is pleasant (aśubhe śubhasaṃjñā, mi sdug pa la sdug pa’i ’du shes). The last is also sometimes (though not in this text) rendered “holding impurity to be purity” (aśucau śuci, mi gtsang pa la gtsang bar ’dzin pa). See Negi 1993–2005: p. 3569 and Zhang Yisun: p. 1748.

These comprise: (1) the nourishment of food (kavaḍīkāra, kham), (2) the nourishment of sensory contact (sparśa, reg pa), (3) the nourishment of mentation (cetanā, sems pa), and (4) the nourishment of consciousness (vijñāna, rnam par shes pa), the first two of which are directed toward the present life and the last two to the subsequent life. See Negi 1993–2005: p. 5382 and Zhang Yisun et al: p. 2457.

The four supports for miraculous ability, as enumerated in 9.­21, 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: (1) the torrent of ignorance (avidyā, ma rig pa), (2) the torrent of wrong view (dṛṣṭi, lta ba), (3) the torrent of rebirth (bhava, srid pa), and (4) the torrent of craving (tṛṣṇā, sred pa). See Nyima and Dorje 2001: p. 1075.

The four truths of the noble ones, as listed in 18.­43, comprise (1) the truth of suffering, (2) the truth of the origin of suffering, (3) the truth of the cessation of suffering , and (4) the truth of the path . (Strictly speaking, these should be translated “the truth of the noble ones concerning suffering,” and so on, but for brevity the widespread short form has been used.)The topic from the perspective of this text is discussed in detail in 68.­13-68.­19. On the twelve aspects pertaining to the four noble truths, see n.­394.

These are enumerated in 62.­61.

These are enumerated in 52.­47 and comprise the first fourteen of the eighteen aspects of emptiness, q.v. See also Lamotte: The Treatise on the Great Virtue of Wisdom, IV: p. 1670.

Seventy-ninth of the eighty minor marks.

The 46th meditative stability in chapters 6 and 8.

The 34th meditative stability in chapters 6 and 8.

One of the twelve ascetic practices (dhūtaguṇa).

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.

Third of the four fruits attainable by śrāvakas. “Rebirth” here refers only to rebirth in the realm of desire, as rebirth in the pure abodes (śuddhāvāsa) of the form realm is one outcome.

Thirtieth of the thirty-two major marks.

Fourteenth of the eighty minor marks.

Eleventh of the eighty minor marks.

Thirteenth of the eighty minor marks.

Twelfth of the eighty minor marks.

Fifteenth of the eighty minor marks.

Gandharvas are generally regarded as a class of semi-divine beings, but in Abhidharma the term is often used differently‍—as a synonym for the mental body assumed by any being of the realm of desire (kāmadhātu) during the intermediate state between death and rebirth.

See “gandharva.”

The city where Dharmodgata resides and teaches.

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.

A woman whose future awakening is predicted by the Buddha in chapter 43.

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 wisdom (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).

A meditative stability.

See “three gateways to liberation.”

One aspect of a set of forty-four syllables listed at 9.­44 as dhāraṇī gateways. See also “introduction to the letters.”

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

Twenty-second of the thirty-two major marks.

Conceits in most instances here has the meaning both of unjustified assumptions and fanciful imagination as well as of pride.

The fifteenth of the fifty-one meditative stabilities manifested to Sadāprarudita in chapter 73.

Second of the eighty minor marks.

One of the five or six classes of living beings, specifically engendered and dominated by exaltation, indulgence, and pride. Like human beings and asuras, they are all within the higher realms (svarga, mtho ris) of rebirth, but nonetheless remain trapped within cyclic existence. The gods are said to exist in realms higher than that of the human realm, their realms and abodes set out in their own hierarchy. The god realms altogether comprise (1) six god realms within the realm of desire (kāmadhātu), commencing with Caturmahā­rāja­kāyika and Trayastriṃśa, and concluding with Yāma, Tuṣita, Nirmāṇarata, and Para­nirmita­vaśa­vartin; (2) twenty-one realms in the realm of form (rūpadhātu), including (a) the sixteen Brahmā realms, extending from Brahmakāyika through Brahmapurohita, Brahma­pariṣadya, Mahābrahmā, Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhat, Parīttabṛhat, and Apramāṇabṛhat to Bṛhatphala, which are attained corresponding to lesser, middling, and higher degrees of the four meditative concentrations; (b) the five Pure Abodes at the pinnacle of the realm of form, extending from Avṛha, through Atapa, Sudṛśa, and Sudarśana to Akaniṣṭha; and (3) the four formless realms at the summit of existence. See 2.­66 and similar passages. Note that the list in this text differs from those in other texts in including four realms (instead of three) for each of the four groups of Brahmā realms, i.e., in listing sixteen Brahmā realms instead of twelve, and therefore twenty-one realms of form in all.

Fourteenth of the thirty-two major marks.

Name of a bodhisattva.

Ninth of the twelve links of dependent origination.

Second of the eight attributes of the second level.

The same Sanskrit term is rendered in the Tibetan of other sūtras as a simile (“like a great sal tree”) in similar passages, but the Tibetan in this text uses an interpretative adjectival phrase.

Note that the metaphor within the Sanskrit term (“a great sal tree”) is here interpreted in the Tibetan term. In equivalent passages in other versions of the sūtra, the metaphorical part of the term is rendered literally in the Tibetan. See also n.­126.

Note that the metaphor within the Sanskrit term (“a great sal tree”) is here interpreted in the Tibetan term. In equivalent passages in other versions of the sūtra, the metaphorical part of the term is rendered literally in the Tibetan. See also n.­126.

Note that the metaphor within the Sanskrit term (“a great sal tree”) is here interpreted in the Tibetan term. In equivalent passages in other versions of the sūtra, the metaphorical part of the term is rendered literally in the Tibetan. See also n.­126.

Not defined as such in this text, but in the Ten Thousand (2.7) great compassion is described as “unstinting loving kindness toward all beings, when there are actually no beings.”

Not defined as such in this text, but in the Ten Thousand (2.7) great loving kindness is described as “action in which the tathāgatas engage on behalf of all beings, treating enemies and friends identically.”

The 109th meditative stability in chapters 6 and 8.

A vast third-order universe comprising one thousand dichiliocosms, i.e., one billion world systems according to traditional Indian cosmology. See also n.­374.

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 beings as the principal objective. As the term “Great Vehicle” implies, the path followed by bodhisattvas is analogous to a large carriage that can transport a vast number of people to liberation, as compared to a smaller vehicle for the individual practitioner.

Name of a bodhisattva, sometimes also found as Guhyagupta; the Tibetan rendering in the Eighteen Thousand is phug sbas.

Seventy-fourth of the eighty minor marks.

Sixteenth of the thirty-two major marks.

First of the thirty-two major marks.

Fourth of the thirty-two major marks.

Third of the thirty-two major marks.

Forty-second of the eighty minor marks.

Forty-third of the eighty minor marks.

Forty-fourth of the eighty minor marks.

Forty-fifth of the eighty minor marks.

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. Also translated as “harmonious activity.”

Sixth of the ten nonvirtuous actions. Also rendered as “verbal abuse” or “words of reprimand.”

Second of the five fetters associated with the lower realms; one of the three poisons (dug gsum) that, 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.

Eightieth of the eighty minor marks.

Seventy-third of the eighty minor marks.

The 1st meditative stability in chapters 6 and 8, also mentioned in other chapters.

Part of the lute.

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.

Second of the Buddha’s four fearlessnesses.

First of the Buddha’s four fearlessnesses.

Third of the Buddha’s four fearlessnesses.

Fourth of the Buddha’s four fearlessnesses.

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

The 53rd meditative stability in chapters 6 and 8.

The 31st meditative stability in chapters 6 and 8.

The 37th meditative stability in chapters 6 and 8.

The sixth of the fifty-one meditative stabilities manifested to Sadāprarudita in chapter 73.

The 110th meditative stability in chapters 6 and 8.

The forty-fifth of the fifty-one meditative stabilities manifested to Sadāprarudita in chapter 73.

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

The twenty-first of the fifty-one meditative stabilities manifested to Sadāprarudita in chapter 73.

The 40th meditative stability in chapters 6 and 8.

The 50th meditative stability in chapters 6 and 8.

[Of bodhisattva great beings]. 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 attitudes.”

The 48th meditative stability in chapter 8. The translation here follows the Tibetan; in the Sanskrit texts, this meditative stability is vivṛta, “uncovered.”

The fifth of twenty-four aspects of the perfection of wisdom taught by Dharmodgata, and realized as meditative stabilities by Sadāprarudita, in chapter 75.

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

The twenty-third of twenty-four aspects of the perfection of wisdom taught by Dharmodgata, and realized as meditative stabilities by Sadāprarudita, in chapter 75.

A meditative stability.

The twenty-fourth of twenty-four aspects of the perfection of wisdom taught by Dharmodgata, and realized as meditative stabilities by Sadāprarudita, in chapter 75.

In specific contexts, it refers to a huge number equivalent to ten to the power of 58.

A synonym of ultimate reality .

Ninth of the eighty minor marks.

Seventh of the eighty minor marks.

Indeterminate phenomena, as found in 8.­34, include the following: indeterminate physical actions, indeterminate verbal actions, indeterminate mental actions, the indeterminate four primary elements, the indeterminate five sense organs, the indeterminate aggregates, sense fields, sensory elements, and the indeterminate maturations of past actions.

Also translated as “person.”

The enlightenment corresponding to pratyekabuddhas.

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.

The 43rd meditative stability in chapters 6 and 8.

The 100th meditative stability in chapters 6 and 8.

The eleventh of twenty-four aspects of the perfection of wisdom taught by Dharmodgata, and realized as meditative stabilities by Sadāprarudita, in chapter 75.

The tenth of twenty-four aspects of the perfection of wisdom taught by Dharmodgata, and realized as meditative stabilities by Sadāprarudita, in chapter 75.

The seventh of twenty-four aspects of the perfection of wisdom taught by Dharmodgata, and realized as meditative stabilities by Sadāprarudita, in chapter 75.

See “intrinsic nature.”

See “inherent existence.”

The thirty-second of the fifty-one meditative stabilities manifested to Sadāprarudita in chapter 73.

The ability (particularly of bodhisattvas) to express the Dharma eloquently, clearly, brilliantly, and in an inspiring way, as the result of their realization. Also translated here as “courage.” See also “exact knowledge of eloquent expression.”

See “inspired eloquence.”

Seventh of the eight progressive sections of clear realization.

This term (also rendered here as “inherent existence” and “inherent nature”) literally means “own-being” and can be used in an ordinary sense to denote the most fundamental or characteristic quality, property, or nature of things. In Mahāyāna literature it is also used in several different ways in the examination of the ontological status of phenomena, most frequently in statements denying that phenomena may ultimately possess any such existence or nature, objectively in their own right, apart from ignorantly attributed concepts and designations. However, in the Yogācāra system and later literature the incompleteness of an ontological status is described in three or more successive levels or aspects that also use modulations of the same term; see “three natures.”

One aspect of a set of forty-four syllables listed at 9.­44 as dhāraṇī gateways. See also “gateways to the letters.”

Seventh of ten nonvirtuous actions. Also rendered as “nonsensical chatter.”

The thirtieth of the fifty-one meditative stabilities manifested to Sadāprarudita in chapter 73.

The name of the southern continent in Buddhist cosmology, which can signify either the known human world, or more specifically the Indian subcontinent, literally “the jambu island/continent.” Jambu is the name used for a range of plum-like fruits from trees belonging to the genus Szygium, particularly Szygium jambos and Szygium cumini, and it has commonly been rendered “rose apple,” although “black plum” may be a less misleading term. Among various explanations given for the continent being so named, one (in the Abhidharmakośa) is that a jambu tree grows in its northern mountains beside Lake Anavatapta, mythically considered the source of the four great rivers of India, and that the continent is therefore named from the tree or the fruit. Jambudvīpa has the Vajrāsana at its center and is the only continent upon which buddhas attain awakening.

Name of a world system in the northern direction, where the buddha Jayendra teaches the perfection of wisdom to bodhisattva great beings.

Name of a bodhisattva from a distant world system in the northern direction called Jayā, who comes to this world to pay homage to the Buddha.

Name of a buddha in the northern direction, residing in the world system called Jayā.

The 60th meditative stability in chapters 6 and 8.

A frequent simile for softness, thought to refer either (1) to the down of the kācilindika or kācalindika bird (see Lamotte, Etienne, La Concentration de la Marche Héroïque, Bruxelles: Peeters 1975, p. 261, n321), or (2) to a tropical tree bearing silken pods, similar to kapok, from which garments were made, and identified (Monier Williams p. 266) with Abrus precatorius.

In Buddhist literature refers to a mythical bird whose call is said to be far more beautiful than that of all other birds, and so compelling that it can be heard even before the bird has hatched. The call of the kalaviṅka is thus used as an analogy to describe the sound of the discourse of bodhisattvas as being far superior to that of śrāvakas and pratyekabuddhas, even before bodhisattvas attain awakening. In some cases, the kalaviṅka also takes on mythical characteristics, being depicted as part human, part bird. It is also the sixteenth of the eighty designs on the palms and soles of a tathāgata.While it is equated to an Indian bird renowned for its beautiful song, there is some uncertainty regarding the identity of the kalaviṅka; some dictionaries declare it to be a type of Indian cuckoo (probably Eudynamys scolopacea, also known as the asian koel) or a red and green sparrow (possibly Amandava amandava, also known as the red avadavat).

The impact of past actions in the present and future. Also translated here as “past action.”

The name by which the Buddha (and other interlocutors) address Śakra (q.v.). Kauśika is a Brahmanical clan name, and its use as a personal name for Śakra is said to be a reference to his identity in his previous human rebirth. For more details of Śakra’s role in this text, see i.­93.

First of the ten nonvirtuous actions.

A meditative stability.

A class of nonhuman beings that resemble humans to the degree that their very name‍—which means “is that human?”‍—suggests some confusion as to their divine status. Kinnaras are mythological beings found in both Buddhist and Brahmanical literature, where they are portrayed as creatures half human, half animal. They are often depicted as highly skilled celestial musicians.

In the Prajñā­pāramitā literature, this term refers to the full extent of knowledge realized by śrāvakas and pratyekabuddhas, comprising particularly their understanding of the absence of an individual self in the aggregates, elements, etc. (see introduction i.­67). It is the third of the eight main topics or “clear realizations” of The Ornament of Clear Realization.

Seventh of the eleven aspects of knowledge.

Eighth of the eleven aspects of knowledge.

First of the eleven aspects of knowledge.

Third of the eleven aspects of knowledge.

Fifth of the eleven aspects of knowledge.

Second of the eleven aspects of knowledge.

A key term in the Prajñā­pāramitā texts denoting the (incomplete) equivalent of omniscience that bodhisattvas progressively attain, including knowledge not only of their own path but also of the paths of śrāvakas and pratyekabuddhas. It is the second of the eight main topics or “clear realizations” of The Ornament of Clear Realization. In this text it is explained clearly in chapter 58 at 58.­32-58.­38.

Fourth of the eleven aspects of knowledge.

Ninth of the eleven aspects of knowledge.

Sixth of the eleven aspects of knowledge.

Tenth of the eleven aspects of knowledge.

Eleventh of the eleven aspects of knowledge.

Fourth of the four classes of traditional Indian society.

The 49th meditative stability in chapters 6 and 8.

A meditative stability.

The 51st meditative stability in chapters 6 and 8.

Twenty-fifth of the eighty minor marks.

An unordained male practitioner who observes the five precepts not to kill, lie, steal, be intoxicated, or commit sexual misconduct.

An unordained female practitioner who observes the five precepts not to kill, lie, steal, be intoxicated, or commit sexual misconduct.

Ninth of the thirty-two major marks.

Tenth of the eighty minor marks.

In general a term for bodhisattvas of higher levels, implying that they will soon be consecrated as buddhas, and more particularly for bodhisattvas awaiting their final rebirth as a buddha.

Name of the seventh level of realization attainable by bodhisattvas. See n.­316.

Name of the fifth of the levels of realization attainable by bodhisattvas. See n.­316.

Name of the first level to be acquired by bodhisattvas. See n.­316.

Name of the fourth level of realization attainable by bodhisattvas, equivalent to entering the stream to nirvāṇa. See n.­316.

Name of the sixth level attainable by bodhisattvas, from which point there is no more rebirth. See n.­316.

Name of the ninth level of realization attainable by bodhisattvas. See n.­316.

The tenth and last of the ten levels traversed by all practitioners, from the level of an ordinary person until reaching buddhahood. See “ten levels” and n.­316.

Name of the tenth of the levels of realization attainable by bodhisattvas. See n.­316.

Name of the eighth of the levels of realization attainable by bodhisattvas. See n.­316.

Name of the second of the levels of realization attainable by bodhisattvas. See n.­316 and also entry “spiritual family.”

Lexical explanations here implies the exact knowledge of the primary and derivative definitions and explanations of names and words. It is also the third of the four kinds of exact knowledge; see “exact knowledge of language and lexical explanations.”

The twenty-fourth of the fifty-one meditative stabilities manifested to Sadāprarudita in chapter 73.

The people of the city and region of Vaiśālī. The Licchavi were one of the clans making up the Vṛji confederacy, an early republic at the time of the Buddha.

The 42nd meditative stability in chapters 6 and 8.

The 108th meditative stability in chapters 6 and 8.

Tenth of the thirty-two major marks.

The term usually refers to a unit of metrical verse, most commonly in Sanskrit literature a couplet of two sixteen-syllable lines (pāda), each of which can be subdivided into two half-lines of eight syllables. In the Tibetan translations a śloka is usually rendered as a four-line verse. However, the term is also used (especially in catalogs of canonical works) as a unit measuring the length of texts written in prose or in a mixture of prose and verse, in which case it simply measures thirty-two syllables. The titles of the principal Prajñā­pāramitā sūtras, most of which are written in prose, identify them by including mention of their length in ślokas, usually translated in English as “in nnn lines.” The original titles, even in their long form, include only the number itself, and that this refers to the length in ślokas is by convention inferred.

Twenty-sixth of the thirty-two major marks.

A meditative stability.

The 3rd meditative stability in chapters 6 and 8.

Sixty-fourth of the eighty minor marks.

Sixth of the thirty-two major marks.

First of the five obscurations.

See “Blessed One.”

The thirty-seventh of the fifty-one meditative stabilities manifested to Sadāprarudita in chapter 73.

First of the four immeasurable attitudes.

In the context of the nature of mind, luminosity refers to the subtlest level of mind, i.e., the fundamental, essential nature of all cognitive events. Though ever present within all beings, this luminosity becomes manifest only when the gross mind has ceased to function. It is said that such a dissolution is experienced by ordinary beings, naturally, at the time of death, but it can also be experientially cultivated through certain meditative practices.

Also translated here as “illusion.”

Fourth of the sixteen god realms of form that correspond to the four meditative concentrations, meaning “Great Brahmā.”

Name of a bodhisattva.

Name of an elder.

Name of an elder and senior disciple of the Buddha Śākyamuni.

Name of an elder and senior disciple of the Buddha Śākyamuni.

A buddha of a future eon called Tārakopama.

One of the principal śrāvaka disciples of the Buddha, paired with Śāriputra. He was renowned for his miraculous powers. His family clan was descended from Mudgala, hence his name Maudgalyā­yana, “the son of Mudgala’s descendants.” Respectfully referred to as Mahā­maudgalyā­yana, “Great Maudgalyāyana.”

The Buddha’s aunt and stepmother, the first bhikṣuṇī, who later attained the state of arhat.

Name of a bodhisattva.

Name of a bodhisattva.

See “Great Vehicle.”

Literally “great serpents,” mahoragas are supernatural beings depicted as large, subterranean beings with human torsos and heads and the lower bodies of serpents. Their movements are said to cause earthquakes, and they make up a class of subterranean geomantic spirits whose movement through the seasons and months of the year is deemed significant for construction projects.

The bodhisattva Maitreya is an important figure in many Buddhist traditions, where he is unanimously regarded as the buddha of the future era. He is said to currently reside in the heaven of Tuṣita, as Śākyamuni’s regent, where he awaits the proper time to take his final rebirth and become the fifth buddha in the Fortunate Eon, reestablishing the Dharma in this world after the teachings of the current buddha have disappeared. Within the Mahāyāna sūtras, Maitreya is elevated to the same status as other central bodhisattvas such as Mañjuśrī and Avalokiteśvara, and his name appears frequently in sūtras, either as the Buddha’s interlocutor or as a teacher of the Dharma. Maitreya literally means “Loving One.” He is also known as Ajita, meaning “Invincible.”For more information on Maitreya, see, for example, the introduction to Maitreya’s Setting Out (Toh 198).

The 45th meditative stability in chapters 6 and 8.

See “thirty-two major marks.”

Second of the five obscurations; ninth of the ten nonvirtuous actions; second of the four knots. Also translated here as “harmful intention.”

The 89th meditative stability in chapters 6 and 8.

Mañjuśrī is one of the “eight close sons of the Buddha” and a bodhisattva who embodies wisdom. He is a major figure in the Mahāyāna sūtras, appearing often as an interlocutor of the Buddha. In his most well-known iconographic form, he is portrayed bearing the sword of wisdom in his right hand and a volume of the Prajñā­pāramitā­sūtra in his left. To his name, Mañjuśrī, meaning “Gentle and Glorious One,” is often added the epithet Kumārabhūta, “having a youthful form.” He is also called Mañjughoṣa, Mañjusvara, and Pañcaśikha.A famous bodhisattva said in this text to reside in the world system of Padmavatī, the buddhafield of the Buddha Samantakusuma.

Mañjuśrī is one of the “eight close sons of the Buddha” and a bodhisattva who embodies wisdom. He is a major figure in the Mahāyāna sūtras, appearing often as an interlocutor of the Buddha. In his most well-known iconographic form, he is portrayed bearing the sword of wisdom in his right hand and a volume of the Prajñā­pāramitā­sūtra in his left. To his name, Mañjuśrī, meaning “Gentle and Glorious One,” is often added the epithet Kumārabhūta, “having a youthful form.” He is also called Mañjughoṣa, Mañjusvara, and Pañcaśikha.

As well as being the name of a deity who personifies obstructiveness to awakening, the term can apply generically to demons and demonic forces, and more abstractly to four kinds of malign or demonic influences which may impede the course of spiritual transformation. These include the impure 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 “demonic force.”

Name of a bodhisattva.

Tenth of the twelve branches of the scriptures.

[Of great bodhisattva beings]. While “immaturity” (āma, skyon) suggests rawness‍—something that is uncooked, unrefined, and flawed‍—here the term “maturity” implies certitude, refinement, cooking, softening, and flawlessness.

See “maturity.”

One of the principal śrāvaka disciples of the Buddha, paired with Śāriputra. He was renowned for his miraculous powers. His family clan was descended from Mudgala, hence his name Maudgalyā­yana, “the son of Mudgala’s descendants.” Respectfully referred to as Mahā­maudgalyā­yana, “Great Maudgalyāyana.”

The Sanskrit literally means “attainment,” and is used to refer specifically to meditative attainment and to particular meditative states. The Tibetan translators interpreted it as sama-āpatti, which suggests the idea of “equal” or “level”; however, they also parsed it as sam-āpatti, in which case it would have the sense of “concentration” or “absorption,” much like samādhi, but with the added sense of “attainment.”Also rendered here as “absorption.”

Meditative concentration is defined as the one-pointed abiding in an undistracted state of mind free from afflicted mental states. It is an advanced form of calm abiding, where often both calm abiding and penetrative insight may be present in perfect union. Four states of meditative concentration are identified as being conducive to birth within the realm of form, each of which has three phases of intensity. However, in the context of the Great Vehicle, meditative concentration is the fifth of the six perfections. See also “four meditative concentrations” and 9.­32.

In a general sense, samādhi can describe a number of different meditative states. In the Mahāyāna literature, in particular in the Prajñāpāramitā sūtras, we find extensive lists of different samādhis, numbering over one hundred.In a more restricted sense, and when understood as a mental state, samādhi is defined as the one-pointedness of the mind (cittaikāgratā), the ability to remain on the same object over long periods of time. The Drajor Bamponyipa (sgra sbyor bam po gnyis pa) commentary on the Mahāvyutpatti explains the term samādhi as referring to the instrument through which mind and mental states “get collected,” i.e., it is by the force of samādhi that the continuum of mind and mental states becomes collected on a single point of reference without getting distracted.A generic name for the meditative stabilities enumerated in the present sūtra. There are several sets of named meditative stabilities in the text: (a) an abbreviated set of 32 in chapter 4, 4.­5; (b) a longer list of 119 in chapter 6, 6.­20; (c) a similar list in chapter 8, 8.­247, followed by an explanation of each; (d) a list of 51 manifested by Sadāprarudita in chapter 73, in 73.­17; and (e) a further 24 in which Sadāprarudita establishes certainty in chapter 75, 75.­30). Additional meditative stabilities are mentioned in other places in the text. These lists differ slightly from their equivalents in the other long Prajñā­pāramitā sūtras.

Third of the second set of three meditative stabilities, see 9.­29.

First of the second set of three meditative stabilities, see 9.­29.

Second of the second set of three meditative stabilities, see 9.­29.

A second-order universe comprising one thousand chiliocosms, according to traditional Indian cosmology. See also n.­374.

Fifth of the five fetters associated with the higher realms .

The faculty that perceives mental phenomena.

Third of the four classes of traditional Indian society.

Merit refers to the wholesome tendencies imprinted in the mind as a result of positive and skillful thoughts, words, and actions that ripen in the experience of happiness and well-being. According to the Greater Vehicle, it is important to dedicate the merit of one’s wholesome actions to the benefit of all beings, ensuring that others also experience the results of the positive actions generated.

Name of a bodhisattva.

This term, meaning “elephant” in this context, is a metaphor, suggesting that those present in the assembly were leaders of considerable stature rather than followers.

This is the faculty that enables the mind to maintain its attention on a referent object, counteracting the arising of forgetfulness, which is a great obstacle to meditative stability. Together with alertness, mindfulness is one of the two indispensable factors for the development of calm abiding.

See “eighty excellent minor marks.”

Fourth of the four modes of birth.

Though often specifically reserved for the monastic community, this term can be applied to any of the four Buddhist communities‍—monks, nuns, laymen, and laywomen‍—as well as to identify the different groups of practitioners, like the community of bodhisattvas or the community of śrāvakas. It is also the third of the Three Jewels (triratna) of Buddhism: the Buddha, the Teaching, and the Community.

One who presides over the monastic ordination ceremony of new monks.

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).

A meditative stability.

Third of the four knots.

Twelfth of the twelve branches of the scriptures.

The third of twenty-four aspects of the perfection of wisdom taught by Dharmodgata, and realized as meditative stabilities by Sadāprarudita, in chapter 75.

According to ancient Buddhist cosmology, this is the great mountain forming the axis of the universe. At its summit is Sudarśana, home of Śakra and his thirty-two gods, and on its flanks live the asuras. The mount has four sides facing the cardinal directions, each of which is made of a different precious stone. Surrounding it are several mountain ranges and the great ocean where the four principal island continents lie: in the south, Jambudvīpa (our world); in the west, Godānīya; in the north, Uttarakuru; and in the east, Pūrvavideha. Above it are the abodes of the desire realm gods. It is variously referred to as Meru, Mount Meru, Sumeru, and Mount Sumeru.

The twelfth of twenty-four aspects of the perfection of wisdom taught by Dharmodgata, and realized as meditative stabilities by Sadāprarudita, in chapter 75.

These comprise the five aggregates, the twelve sense fields, the eighteen sensory elements, the ten virtuous actions, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, and the five extrasensory powers.

A class of nonhuman beings who live in subterranean aquatic environments, where they guard wealth and sometimes also teachings. Nāgas are associated with serpents and have a snakelike appearance. In Buddhist art and in written accounts, they are regularly portrayed as half human and half snake, and they are also said to have the ability to change into human form. Some nāgas are Dharma protectors, but they can also bring retribution if they are disturbed. They may likewise fight one another, wage war, and destroy the lands of others by causing lightning, hail, and flooding.

Indian philosopher and commentator (fl. second century), founder of the Madhyamaka school from his writings based principally on the Prajñā­pāramitā sūtras, and traditionally said to have brought the Perfection of Wisdom in One Hundred Thousand Lines from the realm of the nāgas to the human realm.

Fourth of the twelve links of dependent origination.

Name of a world system in the direction of the zenith, where the buddha Nandaśrī teaches the perfection of wisdom to bodhisattva great beings.

Name of a bodhisattva from a distant world system in the direction of the zenith called Nandā, who comes to this world to pay homage to the Buddha.

Name of a buddha in the direction of the zenith, residing in the world system called Nandā.

Name of a bodhisattva; in other texts his name in Tibetan is na las byin, mis byin, or mes byin.

Ninth of the twelve branches of the scriptures.

A meditative stability.

The nineteenth of the fifty-one meditative stabilities manifested to Sadāprarudita in chapter 73.

The real nature, true quality, or condition of things. Throughout Buddhist discourse this term is used in two distinct ways. In one, it designates the relative nature that is either the essential characteristic of a specific phenomenon, such as the heat of fire and the moisture of water, or the defining feature of a specific term or category. The other very important and widespread way it is used is to designate the ultimate nature of all phenomena, which cannot be conveyed in conceptual, dualistic terms and is often synonymous with emptiness or the absence of intrinsic existence.Also rendered here simply as “reality.”

Thirty-eighth of the eighty minor marks.

Thirty-seventh of the eighty minor marks.

Nymphae esculenta.

The nine contemplations of impurity, as described in 2.­5 are as follows: (1) contemplation of a bloated corpse, (2) contemplation of a worm-infested corpse, (3) contemplation of a putrefied corpse, (4) contemplation of a bloody corpse, (5) contemplation of a blue-black corpse, (6) contemplation of a devoured corpse, (7) contemplation of a dismembered corpse, (8) contemplation of a skeleton, and (9) contemplation of an immolated corpse. For Pāli and Sanskrit sources relevant to the nine contemplations of impurity, see Dayal (1932): 93–94.

The nine levels of meditative absorption that one may attain during a human life, namely the four meditative concentrations corresponding to the realm of form (caturdhyāna), the four formless meditative absorptions (caturārūpya­samāpatti), and the attainment of the state of cessation. For an explanation of the nine serial steps of meditative absorption in this text, see 8.­37. These are also summarized in Jamgon Kongtrul TOK Book 6, Pt. 2: pp. 428–29.

The nine states of beings (navasattvāvāsa, sems can gyi gnas dgu, Degé Tengyur vol. 91, F.41.a ) comprise (1) human beings and certain gods exemplifying those who have different bodies and different perceptions (lus tha dad cing ’du shes tha dad pa dag dper na mi rnams dang lha kha cig); (2) the gods appearing in the first tier of the Brahmakāyika realms, exemplifying those who have different bodies and identical perceptions (lus tha dad pa la ’du shes gcig pa dag dper na tshangs ris kyi lha dag dang po ’byung ba), (3) the gods of the Ᾱbhāsvara realms, exemplifying those who have identical bodies and different perceptions (lus gcig la ’du shes tha dad pa dag dper na ’od gsal ba rnams); (4) the gods of the Śubhakṛtsna realms, exemplifying those who have identical bodies and identical perceptions (lus gcig la ’du shes gcig pa dag dper na dge rgyas kyi lha rnams); (5) the activity field of infinite space (nam mkha’ mtha’ yas skye mched); (6) the activity field of infinite consciousness (rnam shes mtha’ yas skye mched); (7) the activity field of nothing-at-all (ci yang med pa’i skye mched); [(8) the activity field of neither perception nor nonperception (’du shes med ’du shes med min gyi skye mched)]; and (9) the activity field of nonperception (’du shes med pa’i skye mched). The missing one is included in Nordrang Orgyan, pp. 2034–35.

Fifth god realm of desire, meaning “Delighting in Emanation.”

In Sanskrit, the term nirvāṇa literally means “extinguishment” and the Tibetan mya ngan las ’das pa literally means “gone beyond sorrow.” As a general term, it refers to the cessation of all suffering, afflicted mental states (kleśa), and causal processes (karman) that lead to rebirth and suffering in cyclic existence, as well as to the state in which all such rebirth and suffering has permanently ceased.More specifically, three main types of nirvāṇa are identified. (1) The first type of nirvāṇa, called nirvāṇa with remainder (sopadhiśeṣanirvāṇa), is the state in which arhats or buddhas have attained awakening but are still dependent on the conditioned aggregates until their lifespan is exhausted. (2) At the end of life, given that there are no more causes for rebirth, these aggregates cease and no new aggregates arise. What occurs then is called nirvāṇa without remainder ( anupadhiśeṣanirvāṇa), which refers to the unconditioned element (dhātu) of nirvāṇa in which there is no remainder of the aggregates. (3) The Mahāyāna teachings distinguish the final nirvāṇa of buddhas from that of arhats, the nirvāṇa of arhats not being considered ultimate. The buddhas attain what is called nonabiding nirvāṇa (apratiṣṭhitanirvāṇa), which transcends the extremes of saṃsāra and nirvāṇa, i.e., existence and peace. This is the nirvāṇa that is the goal of the Mahāyāna path.

Name of one of four gardens in the residence of the bodhisattva great being Dharmodgata, in the city of Gandhavatī.

Name of a bodhisattva.

Name of a bodhisattva.

Name of a bodhisattva.

The 71st meditative stability in chapters 6 and 8. In Dutt 198, the Sanskrit is prabhākara, light maker.

The 33rd meditative stability in chapters 6 and 8.

One of the four types of noble individuals, the third stage of the progression culminating in the state of arhat. The term is often rendered “non-returner.” “Rebirth” here refers only to rebirth in the realm of desire, as rebirth in the pure abodes (śuddhāvāsa) of the form realm is one outcome.

Indian term of address used by a teacher regarding a student. While originally related to family lineage, in Great Vehicle sūtras the term is also sometimes interpreted as implying that the person so addressed has entered the lineage of the buddhas, i.e., is a follower of the bodhisattva path.

The noble eightfold path, enumerated in 9.­25, comprises (1) correct view, (2) correct thought, (3) correct speech, (4) correct action, (5) correct livelihood, (6) correct effort, (7) correct recollection , and (8) correct meditative stability.

The Sanskrit ārya has the general meaning of a noble person, one of a higher class or caste. In Buddhist literature, depending on the context, it often means specifically one who has gained the realization of the path and is superior for that reason. In particular, it applies to stream enterers, once-returners, non-returners, and worthy ones (arhats) and is also used as an epithet of bodhisattvas. In the five-path system, it refers to someone who has achieved at least the path of seeing (darśanamārga).

Indian term of address used by a teacher regarding a student. While originally related to family lineage, in Great Vehicle sūtras the term is also sometimes interpreted as implying that the person so addressed has entered the lineage of the buddhas, i.e., is a follower of the bodhisattva path.

Strictly speaking, this should be translated “truth of the noble ones,” but for brevity the widespread short form has been used. See also “four truths of the noble ones.”

The twenty-first of twenty-four aspects of the perfection of wisdom taught by Dharmodgata, and realized as meditative stabilities by Sadāprarudita, in chapter 75.

The ninth of the fifty-one meditative stabilities manifested to Sadāprarudita in chapter 73.

The second of the fifty-one meditative stabilities manifested to Sadāprarudita in chapter 73.

The initial meditative stability mentioned before the list in chapter 6, but not mentioned in chapter 8.

The eighth of twenty-four aspects of the perfection of wisdom taught by Dharmodgata, and realized as meditative stabilities by Sadāprarudita, in chapter 75.

The ninth of twenty-four aspects of the perfection of wisdom taught by Dharmodgata, and realized as meditative stabilities by Sadāprarudita, in chapter 75.

The twenty-second of twenty-four aspects of the perfection of wisdom taught by Dharmodgata, and the twentieth of the meditative stabilities realized by Sadāprarudita, in chapter 75.

The fourth of the fifty-one meditative stabilities manifested to Sadāprarudita in chapter 73.

The 97th meditative stability in chapters 6 and 8.

See 8.­241.

The 91st meditative stability in chapters 6 and 8.

The forty-ninth of the fifty-one meditative stabilities manifested to Sadāprarudita in chapter 73.

The twenty-third of the fifty-one meditative stabilities manifested to Sadāprarudita in chapter 73.

One of the different types of nirvāṇa, where the aggregates have also been consumed within emptiness. See also “final nirvāṇa.”

The view that there is no inherently existent self, whether dependent on or independent of the five aggregates. Also translated here as “absence of self.”

Seventh of ten nonvirtuous actions. Also rendered as “irresponsible chatter.”

Nonvirtuous phenomena, as presented in 8.­33, include the following: the killing of living creatures, theft, sexual misconduct, lying, slander, verbal abuse, irresponsible chatter, covetousness, malice, wrong views, anger, enmity, hypocrisy, annoyance, violence, jealousy, miserliness, and pride.

Fifty-ninth of the eighty minor marks.

Fifty-eighth of the eighty minor marks.

See n.­247.

Fifth of the eight attributes of the second level.

Second of the eighteen distinct qualities of the buddhas.

Second of the four misconceptions.