The Noble Mahāyāna Sūtra

―The Rice Seedling‖

Āryaśālistambanāmamahāyānasūtra

SUMMARY
s.1

In this sūtra, at the request of venerable Śāriputra, the bodhisattva

mahāsattva Maitreya elucidates a very brief teaching on dependent arising that
the Buddha had given earlier that day while gazing at a rice seedling. The text
discusses outer and inner causation and its conditions, describes in detail the
twelvefold cycle by which inner dependent arising gives rise to successive lives,
and explains how understanding the very nature of that process can lead to
freedom from it.

The Noble Mahāyāna Sūtra

The Rice Seedling

1.

The Translation
[F.116.a]
1.1
Homage to all buddhas and bodhisattvas!
1.2
Thus have I heard at one time. The Bhagavān was residing on Vulture Peak
mountain in Rājagṛha with a large saṅgha of 1,250 bhikṣus and with a great
many bodhisattva mahāsattvas. At that time, venerable Śāriputra went to the
place frequented by the bodhisattva mahāsattva Maitreya and, after they had
exchanged courtesies upon meeting each other, they both sat down on a flat
rock.
1.3
Venerable Śāriputra then said to the bodhisattva mahāsattva Maitreya,
―Maitreya, here today, the Bhagavān, gazing at a rice seedling, spoke this
aphorism2 to the bhikṣus: ‗Bhikṣus, whoever sees dependent arising sees
the Dharma.3 Whoever sees the Dharma sees the Buddha.‘ Having said this, the
Bhagavān fell silent. Maitreya, what is the meaning of this aphorism spoken by
the Sugata?4 What is dependent arising? What is the Dharma? What is the
Buddha? How does one see the Dharma by seeing dependent arising? How does
one see the Buddha by seeing the Dharma?‖
1.4
The bodhisattva mahāsattva Maitreya then replied to the venerable
Śāradvatīputra,5 ―Venerable Śāriputra, you want to know what dependent
arising is in the statement made by the Bhagavān, the Lord of Dharma, the
Omniscient One: ‗Bhikṣus, whoever sees dependent arising sees the Dharma.
Whoever sees the Dharma sees the Buddha‘? Well, the phrase dependent
arising means that something arises because something else already exists;
something is born because something else was already born.6 That is to
say, ignorance causes formations. Formations [F.116.b] cause consciousness. Co
nsciousness causes name and form. Name and form cause the six sense sources.
The six sense
sources cause contact. Contact causes sensation. Sensation causes craving. Cravi
ng causes appropriation. Appropriation causes becoming. Becoming causes birt
h. And birth causes aging and death, sorrow, lamentation, suffering, despair,
and anxiety. Thus does this entire great heap of suffering arise.
1.5
―When ignorance ceases, formations cease.
When formations cease, consciousness ceases.
When consciousness ceases, name and form cease. When name and form cease,
the six sense sources cease. When the six sense sources cease, contact ceases.
When contact ceases, sensation ceases. When sensation ceases, craving ceases.
When craving ceases, appropriation ceases.
When appropriation ceases, becoming ceases.
When becoming ceases, birth ceases. And when birth ceases, aging and death,
sorrow, lamentation, suffering, despair, and anxiety cease. Thus does this entire
great heap of suffering cease. This is what the Bhagavān has called dependent
arising.
1.6
―What is the Dharma? The Dharma is the eightfold path of the noble ones:
right view, right intention, right speech, right action, right livelihood, right
effort, right mindfulness, and right concentration. This eightfold path of the
noble ones, combined with the attainment of its results and nirvāṇa, is what the
Bhagavān has called the Dharma.
1.7
―Who is the Bhagavān Buddha? A buddha, so-called because of
comprehending all dharmas,7 is endowed with the wisdom eye of the noble ones
and the body [F.117.a] of Dharma,8 and thus perceives the dharmas9 of those
still in training and those beyond training.
1.8
―How does one see dependent arising? On this point the Bhagavān said, ‗One
who sees dependent arising as constant,10 without life force, devoid of life force,
true, unmistaken, unborn, not arisen, uncreated, uncompounded, unobstructed,
imperceptible, tranquil,11 fearless, incontrovertible, inexhaustible, and by nature
never stilled,12 and who likewise sees the Dharma to also be constant, without
life force, devoid of life force, true, unmistaken, unborn, not arisen, uncreated,
uncompounded, unobstructed, imperceptible, tranquil, fearless,
incontrovertible, inexhaustible, and never stilled, clearly understands
the Dharma of the nobles ones, and by thus acquiring such right knowledge,
sees the Buddha, the body of the unsurpassable Dharma.‘13
1.9
―Why is it called dependent arising? It is called dependent arising because it
is causal and conditional, not non-causal and non-conditional. In this
connection, the Bhagavān concisely taught the characteristics of dependent
arising as follows: ‗Results come from their own specific conditions.
Whether tathāgatas appear or not, this true nature of things14 will remain. It is
the true nature; the constancy of Dharma;15 the immutability
of Dharma,16 consistent with dependent arising, suchness, unmistaken
suchness, unchanging suchness, actuality, and truth; unmistaken; and
unerring.‘
1.10
―Moreover, dependent arising emerges from two principles. [F.117.b] From
what two principles? From a causal relation and a conditional relation.
Furthermore, it should be understood as twofold: outer and inner.
1.11
―What is the causal relation in outer dependent arising? It is as follows. From a
seed comes a sprout, from a sprout a leaf, from a leaf a stem, from a stem a
pedicel, from a pedicel a pistil, from a pistil a flower, and from a flower comes a
fruit. If there is no seed, the sprout cannot arise and so on, until finally, without
the flower, the fruit cannot arise. If there is a seed, the sprout will form and so
on, until finally, if there is a flower, then the fruit will form.
1.12
―In that process, the seed does not think, ‗I form the sprout.‘ Nor does the
sprout think, ‗I am formed by the seed.‘ Likewise, the flower does not think, ‗I
form the fruit.‘ Nor does the fruit think, ‗I am formed by the flower.‘ Yet, if there
is a seed, the sprout will take form and arise, and so on, until finally, likewise, if
there is a flower, the fruit will take form and arise. Thus is the causal relation in
outer dependent arising to be seen.
1.13
―So how is the conditional relation in outer dependent arising to be seen? As
due to the coming together of six elements. As due to the coming together of
what six elements? Namely, conditional dependent arising is to be seen as due
to the coming together of the elements of earth, water, fire, wind, space, and
season.17 The earth element functions as the support for the seed. The water
element moistens the seed. The fire element ripens the seed. The wind element
opens the seed. The space element performs the function of not obstructing the
seed. And season transforms the seed. Without these conditions a sprout cannot
form from a seed. [F.118.a] But when the outer element of earth is not deficient,
and likewise water, fire, wind, space, and season are not deficient, then from the
coming together of all these factors, a sprout forms as the seed is ceasing.
1.14
―The earth element does not think, ‗I support the seed.‘ Nor does the water
element think, ‗I moisten the seed.‘ Nor does the fire element think, ‗I ripen the
seed.‘ Nor does the wind element think, ‗I open the seed.‘ Nor does the space
element think, ‗I make sure the seed is not obstructed.‘ Nor does the season
think, ‗I transform the seed.‘ Nor does the seed think, ‗I form the sprout.‘ Nor
does the sprout think, ‗I am formed by these conditions.‘ Yet when these
conditions are present and the seed is ceasing, the sprout forms. Likewise, when
finally there is a flower, the fruit forms.
1.15
―The sprout is not created by itself, not created by another, not created by
both, not created by Īśvara, not transformed by time,18 not derived from prakṛti,
and not born without any cause. Nevertheless, through the coming together of
the elements of earth, water, fire, wind, space, and season, the sprout forms as
the seed is ceasing.
―Thus is the conditional relation in outer dependent arising to be seen.
1.16
―Here, outer dependent arising is to be seen in terms of five aspects. What five
aspects? As not permanent, as not discontinuous, as not involving
transmigration, as the production of a large result from a small cause, and as a
continuity of similar type.
1.17
―How is it not permanent? It is not permanent because the sprout and the
seed are different. The sprout is not the seed. [F.118.b] The sprout does not
come from the seed after it has ceased, nor does it come from the seed while it
has not yet ceased.19 Rather, the sprout is born precisely as the seed ceases.
1.18
―How is it not discontinuous? It is not discontinuous because a sprout is not
born from a seed that has already ceased, nor from a seed that has not yet
ceased. Rather, like the beam of a scale tilting from up to down, a sprout is born
precisely when the seed has ceased.
1.19
―How does it not involve transmigration? It does not involve transmigration
because the sprout and the seed are different; that which is the sprout is not the
seed.
1.20
―How does it entail the producing of a large result from a small cause? A
large fruit is produced from the planting of a small seed. Therefore, it entails the
producing of a large result from a small cause.
1.21
―Lastly, fruit is produced precisely according to the type of seed planted.
Therefore, it involves a continuity of similar type.
―Thus is outer dependent arising to be seen in terms of five aspects.
1.22
―Similarly, inner dependent arising also arises from two principles. From what
two principles? From a causal relation and a conditional relation.
1.23
―What, then, is the causal relation in inner dependent arising? It starts
with ignorance causing formations and so on, until finally, birth causes aging
and death. If ignorance does not arise, then formations do not manifest and so
on, until finally, if birth does not arise, then aging and death do not manifest.
Likewise, from the existence of ignorance, formations occur and so on, until
finally, from the existence of birth, comes aging and death.
1.24
―Ignorance does not think, ‗I produce formations.‘ Nor do formations think,
‗We are produced by ignorance,‘ and so on. Finally, birth does not think, ‗I
produce aging and death.‘ Nor do aging and death think, ‗I am produced
by birth.‘ Nevertheless, [F.119.a] formations take form and arise through the
existence of ignorance and so on, until finally aging and death take form and
arise through the existence of birth.
―Thus is the causal relation in inner dependent arising to be seen.
1.25
―How is the conditional relation in inner dependent arising to be seen? As due
to the coming together of six elements. As due to the coming together of what
six elements? Namely, the conditional relation in inner dependent arising is to
be seen as due to the coming together of the elements of earth, water, fire, wind,
space, and consciousness.
1.26
―Here, what is the earth element in inner dependent arising? That which
assembles to form the solidity of the body is called the earth element. That
which provides cohesion in the body is called the water element. That which
digests whatever the body eats, drinks, chews, and tastes is called the fire
element. That which performs the function of the body‘s inhalation and
exhalation is called the wind element. That which allows the body to have
hollow spaces inside is called the space element. That which produces the
sprouts20 of name and form like reeds in a sheaf—the combination of the
five collections of consciousness, together with the defiled
mental consciousness—is called the consciousness element. Without these
conditions the body cannot be born. But when the inner earth element is not
deficient, and likewise the elements of water, fire, wind, space,
and consciousness are not deficient, then from the coming together of all
these factors, the body forms.
1.27
―In this process, the earth element does not think, ‗I provide the solidity of
the body by assembling.‘ Nor does the water element think, ‗I provide cohesion
for the body.‘ Nor does the fire element think, ‗I digest whatever the body eats,
drinks, chews, or tastes.‘ [F.119.b] Nor does the wind element think, ‗I perform
the function of the body‘s inhalation and exhalation.‘ Nor does the space
element think, ‗I create hollow spaces inside the body.‘ Nor does the element
of consciousness think, ‗I produce the name and form of the body.‘ Nor does the
body think, ‗I am produced by these conditions.‘ Yet, when these conditions are
present, the body is born.
1.28
―The earth element is not a self, not a being, not a life force, not a creature,
not a human, not a person, not female, not male, not neuter, not me, not mine,
and not anybody else‘s.
―Similarly, the water element, the fire element, the wind element, the space
element, and the consciousness element are also not a self, not a being, not a life
force, not a creature, not a human, not a person, not female, not male,
not neuter, not me, not mine, and not anybody else‘s.
1.29
―Here, what is ignorance? That which perceives these same six elements to be
unitary, whole, permanent, constant, eternal, pleasurable, a self, a being, a life
force, a creature, a soul,21 a man, an individual, a human, a person, me, and
mine, along with the many other such variations of misapprehension, is
called ignorance. The presence of such ignorance brings desire, aversion, and
delusion toward objects. Such desire, aversion, and delusion toward objects are
the formations caused by ignorance. [F.120.a] That which distinguishes
between individual objects is consciousness. The four aggregates for
appropriation that emerge in conjunction with consciousness, [along with the
aggregate of material form], are name and form.22 The faculties based on name
and form are the six sense sources. The conjunction of the
three factors23 is contact. The experience of contact is sensation. Attachment
to sensation is craving. The intensification of craving is appropriation. Action
that comes from appropriation and causes rebirth is becoming. The emergence
of the aggregates from such a cause is birth. The maturation of the aggregates
after birth is aging. The perishing of the decrepit aggregates is death. The inner
torment of the deluded, attached, dying person is sorrow. The utterance that
comes from sorrow is lamentation. The experience of discomfort associated
with the collection of the five consciousnesses is suffering. The mental suffering
accompanied by attention24 is despair. Moreover, any other subtle defilements
of this kind are called anxiety.
1.30
―They are called ignorance in the sense of obscuring, formations in the sense
of forming, consciousness in the sense of knowing, name and form in the sense
of mutual support,25 the six sense sources in the sense of
entryways,26 contact in the sense of contact, sensation in the sense of
experience, craving in the sense of thirst, appropriation in the sense of
appropriating, becoming in the sense of giving birth to
repeated becoming, birth in the sense of the emergence of the
aggregates, aging in the sense of the maturation of the aggregates, death in the
sense of perishing, sorrow in the sense of grieving, lamentation in the sense of
wailing, suffering in the sense of bodily torment, despair in the sense of mental
torment, and anxiety in the sense of subtle defilement.27
―Furthermore, not knowing reality, in the sense of not apprehending it and
misapprehending it, is ignorance.
1.31
―If such an ignorance is present, three types of formations develop:
those that lead to meritorious states, those that lead to unmeritorious states,
and those that lead to immovable states. This is what is meant by ‗ignorance is
the condition for formations.‘ [F.120.b]
1.32
―From formations that lead to meritorious states comes consciousness that
leads to meritorious states. From formations that lead to unmeritorious
states comes consciousness that leads to unmeritorious states. And
from formations that lead to immovable states comes consciousness that leads
to immovable states. This is what is meant by ‗formations are the conditions
for consciousness.‘
1.33
―The four immaterial aggregates—consciousness and those that arise
together with it—as well as any form, is what is meant by ‗consciousness is the
condition for name and form.‘
1.34
―Due to the development of name and form, the performance of actions
through the entryways of the six sense sources occurs. This is what is meant by
‗name and form are the conditions for the six sense sources.‘
1.35
―From the six sense sources arise the six collections of contact. This is what is
meant by ‗the six sense sources are the condition for contact.‘
1.36
―Sensations occur precisely according to the type of contact that occurs. This
is what is meant by ‗contact is the condition for sensation.‘
1.37
―Relishing those different kinds of sensations, taking delight in them,
clinging to them, and having that clinging remain is what is meant by
‗sensation is the condition for craving.‘
1.38
―From relishing, taking delight, clinging, and having that clinging remain
comes an unwillingness to let go, with the repeated wish: ‗May I never part from
these dear and delightful forms!‘28 This is what is meant by ‗craving is the
condition for appropriation.‘
1.39
―Such wishing gives rise to rebirth-producing actions by means of body,
speech, and mind. This is what is meant by ‗appropriation is the condition
for becoming.‘
1.40
―The formation of the five29 aggregates born from such actions is what is
meant by ‗becoming is the condition for birth.‘
1.41
―The maturation of the development of the aggregates formed from birth,
and their disintegration, is what is meant by ‗birth is the condition for aging and
death.‘
1.42
―Thus, this twelvefold dependent arising30—which comes from several different
causes and from several different conditions, is neither permanent nor
impermanent, [F.121.a] is neither compounded nor uncompounded, is not
without any cause or condition, is not an experiencer,31 and is not
something32 exhaustible, something destructible, or something that ceases—has
proceeded from time immemorial, without interruption, like the flow of a river.
1.43
―This twelvefold dependent arising—which comes from several different
causes and from several different conditions, is neither permanent nor
impermanent, is neither compounded nor uncompounded, is not without any
cause or condition, is not an experiencer, and is not something 33 exhaustible,
something destructible, or something that ceases—has indeed proceeded from
time immemorial, without interruption, like the flow of a river. Nevertheless,
there are four links that serve as the cause for assembling this
twelvefold dependent arising. What four links? Namely, ignorance, craving,
karma, and consciousness.
1.44
―Consciousness functions as a cause by having the nature of a seed. Karma
functions as a cause by having the nature of a
field. Ignorance and craving function as causes by having the nature of
afflictions.
1.45
―Karma and afflictions cause the seed of consciousness to grow. Here, karma
functions as the field for the seed of consciousness. Craving moistens the seed
of consciousness. Ignorance sows the seed of consciousness. Without these
conditions, the seed of consciousness does not develop.
1.46
―In this process, karma does not think, ‗I function as the field for the seed
of consciousness.‘ Nor does craving think, ‗I moisten the seed of consciousness.‘
Nor does ignorance think, ‗I sow the seed of consciousness.‘ Nor does the seed
of consciousness think, ‗I am produced by these conditions.‘ Yet when the seed
of consciousness grows, planted in the field of karma, moistened by the water
of craving, and strewn with the manure of ignorance, [F.121.b] the sprout
of name and form manifests within whichever mother‘s womb one will take
rebirth through.
1.47
―And this sprout of name and form is not created by itself, not created by
another, not created by both, not created by Īśvara, not transformed by time,
not derived from prakṛti, not dependent on a single factor, and not born without
any cause. Nonetheless, from the combination of the union of the parents, the
period of ovulation, and other conditions, the seed of consciousness, filled with
appetite,34 produces the sprout of name and form within whichever mother‘s
womb one will take rebirth through. For although things35 are devoid of owner,
devoid of ownership, ungraspable, space-like, and their nature is the mark of
illusion, there is no deficiency of requisite causes and conditions.
1.48
―For instance, the eye consciousness arises by way of five principles. What
five principles? Namely, the eye consciousness arises based on the eye on which
it depends, form, light, space, and the appropriate attention. Here, the eye
functions as the basis for the eye consciousness. Form functions as the object of
perception for the eye consciousness. Light functions as visibility. Space
functions by not obstructing. Appropriate attention functions as mental
reflection. Without these conditions, the eye consciousness cannot arise. But
when the inner sense source, the eye, is not deficient, and likewise, when form,
light, space, and appropriate attention are not deficient, then from the coming
together of all these factors, the eye consciousness arises.
1.49
―The eye does not think, ‗I serve as the basis for the eye consciousness.‘ Nor
does form think, ‗I serve as the object of perception for the eye consciousness.‘
Nor does light think, ‗I function as the visibility for the eye consciousness.‘ Nor
does space think, ‗I do not obstruct the eye consciousness.‘ Nor does appropriate
attention think, [F.122.a] ‗I provide mental reflection for the eye consciousness.‘
Nor does the eye consciousness think, ‗I am produced by these conditions.‘ Yet,
the eye consciousness is born from the presence of these conditions. Similarly, a
corresponding analysis should be applied to the rest of the faculties.
1.50
―Here, there is nothing36 whatsoever that transmigrates from this existence to
the next. And yet, because there is no deficiency of requisite causes and
conditions, the result of karma nonetheless manifests. It is like the appearance
of the reflection of a face on the surface of a well-polished mirror. The face has
not shifted onto the surface of the mirror, but because there is no deficiency of
requisite causes and conditions, the face nonetheless appears there.
1.51
―Similarly, there is nobody at all who transmigrates from here after death
and is born elsewhere. And yet, because there is no deficiency of requisite causes
and conditions, the result of karma nonetheless manifests. It is like how the orb
of the moon travels at a distance of forty-two thousand yojanas above earth, and
yet its reflection nonetheless appears in small vessels filled with water. It is not
that the moon moves from its position and enters the small vessels filled with
water. Yet, because there is no deficiency of requisite causes and conditions, the
orb of the moon nonetheless appears there.
1.52
―Likewise, that there is nobody at all who transmigrates from here after
death and is born elsewhere, and yet, because there is no deficiency of requisite
causes and conditions, the result of karma nonetheless manifests, is like how a
fire ignites from the assemblage of its requisite causes and conditions, and not
when deficient of its requisite causes and conditions.
1.53
―In the same way, although things37 are devoid of owner, devoid of
ownership, ungraspable, space-like, and their nature is the mark of illusion,
because there is no deficiency of requisite causes and conditions, the seed
of consciousness born of karma and afflictions will nonetheless produce the
sprout of name and form within whichever mother‘s womb one will take rebirth
through.
―Thus is the conditional relation in inner dependent arising to be seen.
1.54
―Here, inner dependent arising is to be seen in terms of five aspects. What five
aspects? [F.122.b] As not permanent, as not discontinuous, as not involving
transmigration, as the production of a large result from a small cause, and as a
continuity of similar type.
1.55
―How is it not permanent? It is not permanent because the final aggregates at
death are one thing and those at birth are another; that is, the final aggregates at
death are not the ones at birth. And yet, only when the final aggregates at death
cease do the aggregates at birth arise.
1.56
―How is it not discontinuous? It is not discontinuous because the aggregates
at birth do not arise from the final aggregates at death either when they have
already ceased, or when they have not yet ceased. Like the beam of a scale tilting
from up to down, the aggregates at birth arise precisely when the final
aggregates at death have ceased.
1.57
―How does it not involve transmigration? It does not involve transmigration
because beings from different classes of existence bring about their rebirth in a
common form of birth.
1.58
―How does it entail the production of a large result from a small cause? The
ripening of a large result is experienced from having performed a minor action.
Thus, it entails the production of a large result from a small cause.
―It involves a continuity of similar type because the ripening of an action is
experienced precisely according to the action performed.
1.59
―Venerable Śāriputra, whoever sees with perfect wisdom this dependent arising,
perfectly taught by the Bhagavān, as it actually is—as always and
forever38 without life force, devoid of life force, true, unmistaken, unborn, not
arisen, uncreated, uncompounded, unobstructed, imperceptible, tranquil,
fearless, incontrovertible, inexhaustible, and by nature never stilled—whoever
fully and truly sees it as unreal, vain, hollow, unsubstantial, as a
sickness, [F.123.a] a boil, a thorn, as miserable, impermanent, painful, empty,
and self-less, such a person does not reflect on the past thinking, ‗Did I exist in
the past, or not? What was I in the past? How was I in the past?‘ Nor does such
a person reflect on the future thinking, ‗Will I exist in the future, or not? What
will I be in the future? How will I be in the future?‘ Nor does such
a person reflect on the present thinking, ‗What is this? How is this? Being what,
what will we become? Where does this being39 come from? Where will it go
when transmigrating from here at death?‘
1.60
―Whichever dogmas mendicants and brahmins hold throughout the world,
whether they involve belief in a self, belief in a being, belief in a life force, belief
in a person, or belief in ceremonies and festivities,40 such dogmas, prone to
agitation and dullness,41 are all abandoned at that time. Fully understood as
false, these dogmas are severed at the root and wither like the head of a palm
tree,42 never to arise or cease in the future.
1.61
―Venerable Śāriputra, whoever is endowed with such acceptance of
the Dharma and thus perfectly understands dependent arising is prophesied for
unexcelled, perfect, and complete awakening by the Tathāgata, the Arhat, the
perfectly and completely awakened one, the one with perfect knowledge and
conduct, the Sugata, the knower of the world, the incomparable charioteer of
those who need taming, the teacher of gods and humans, the Bhagavān, the
Buddha, in this way: ‗Such a person will become a perfect and complete
buddha!‘ ‖
1.62
After the bodhisattva mahāsattva Maitreya had thus spoken,
venerable Śāriputra, together with the world of gods, humans, asuras,
and gandharvas, [F.123.b] rejoiced and praised what the bodhisattva
mahāsattva Maitreya had taught.
1.63
This concludes the noble Mahāyāna sūtra, “The Rice Seedling.”

NOTES
n.1
Edgerton, Gokale, Reat, and Sastri all record the spelling of stamba (seedling)
in the title śālistamba, rather than the more common stambha. Monier-
Williams lists stamba as ―prob. a phonetic variation of stambha.‖ Among the
versions of the Tibetan translation consulted, all read stambha with the
exception of Peking Yongle and Peking Kangxi, which read stamba. The Tibetan
translations of the three Indian commentaries read stamba.
n.2
The term translated here is sūtra (Tibetan mdo). In Indian literature
a sūtra generally refers to the statement of a short rule or universal truth, e.g. an
axiom, dictum, formula, or thread. A collection of such statements can also be
called a sūtra. While, generally speaking, Buddhist sūtras present a complete
speech of the Buddha including introductory and concluding statements, here
we have a complete teaching of the Buddha in very few words but still
resembling the general usage of the term.
n.3
Owing to the multivalence of the term dharma / chos and the play between
these different senses witnessed in this text, we have chosen to leave it
untranslated as dharma / Dharma in certain passages. Where we do render it
into English, explanatory notes are provided.
n.4
The Sanskrit reads bhagavatā (Reat 1993, p. 27).
n.5
A common name variant of Śāriputra. However, the Sanskrit (Reat, p. 28) and
the Stok Palace version of the Tibetan (F.282b.6) both read Śāriputra.
n.6
This entire sentence is missing from the available Sanskrit materials and the
Chinese translation (Reat, pp. 28–29).
n.7
―All dharmas‖ here has the sense of ―all phenomena.‖ We leave the term
untranslated here and throughout this passage to help convey the chain of
associations communicated in the Sanskrit and Tibetan source texts through
these uses of the multivalent term dharma / chos. See the following note, and
note 12 for more on this multivalence.
n.8
―Body of Dharma‖ here renders chos kyi sku. This section of the sūtra is not
attested in the available Sanskrit material, so the available Sanskrit editions
have actually been reconstructed from the Tibetan translation. Louis de La
Vallée Poussin (1913, p. 72) and Sastri (1950, p. 3) reconstruct chos kyi sku here
with dharmakāya, but we prefer—with Reat (p. 30)—the
term dharmaśarīra because it is attested as a possible underlying Sanskrit term
for the Tibetan chos kyi sku in the next paragraph (cf. Reat, p. 32 n5).
Kamalaśīla interprets the term as the pristine wisdom, or suchness, that serves
as a basis for the dharmas (i.e., awakened qualities) of a buddha. He states:
― ‗body of Dharma‘ demonstrates the cause: that which serves as the cause of
the dharmas (i.e., awakened qualities) of a buddha is pristine wisdom or pristine
suchness—the body which is the body of Dharma‖ (Schoening, vol. 2, p. 473).
Reat (ibid.) translates this term as ―Dharma-body,‖ whereas Schoening (vol. 1,
p. 237) renders it as ―the body consisting of dharma(s).‖ As indicated by these
different interpretations, the semantic range of the term dharmaśarīra (chos
kyi sku) can include the interlinked notions of the ―corpus‖ of the Buddha‘s
―teachings‖ or ―doctrine‖ (Dharma), the ―collection‖ of undefiled ―qualities‖
(dharmas) that make a buddha a buddha, the physical body of the Buddha as an
―embodiment‖ of ―ultimate reality‖ (Dharma) and attendant ―awakened
qualities,‖ and, by extension, as Kamalaśīla‘s interpretation suggests, the
ethereal ―body‖ of pristine wisdom that characterizes the Buddha‘s awakening
experience. The mutual implications of dharma as ―doctrine,‖ ―qualities,‖ and
―reality‖ (and ―phenomena‖ in general) is an important facet of the term‘s
multivalence in Buddhist literary sources. For more on the shifting semantic
range of the terms dharma, dharmaśarīra, and dharmakāya, see Paul
Harrison (1992). We have partially followed Reat in rendering this term with the
slightly ambiguous ―body of Dharma,‖ with the hope of not overly constraining
the broad semantic range of the term and its possible commentarial
interpretations.
n.9
Dharmas (chos rnams) here seems to have the dual sense of ―trainings‖ on the
path and their associated ―attainments‖ or ―qualities‖ of attainment. Reat (p. 31)
interprets dharmas here to mean only ―rules, practices,‖ but this would not
apply to ―those beyond training.‖
n.10
We opted to interpret this passage according to Kamalaśīla‘s commentary: ―It is
constant because it has been taught as a dharma that is thus unborn in all times.
This shows that since the three times too are ultimately of one taste, it is
unchanging (Śālistamba[ka]ṭīkā, p. 395: dus thams cad du ’di ltar skye ba med
pa’i chos gsungs pa dang ldan pas na rtag pa’o/ /’dis ni dus gsum yang don
dam par ro gcig pas ’gyur ba med par bstan to/).‖ However, the Sanskrit
versions also allow another interpretation by which ―permanent / always /
constant‖ (satatasamitam) qualifies ―without life force‖ (ajīvam / nirjīvam),
thus meaning, ―always without life force.‖ This is also supported by
the Śālistambaṭīkā ascribed to Nāgarjuna (p. 805). Reat (pp. 32–33) translates
this passage with ―always and ever devoid of soul,‖ and he translates from the
Chinese (Taishō 709) with ―eternal, continuously arising without soul.‖ Note
also the very similar passage at 1.59.
n.11
The Sanskrit (Reat, p. 32) has śiva, ―glorious,‖ ―auspicious,‖ ―propitious,‖
suggesting that the Tibetan zhi ba might have been a transliteration of the
Sanskrit. However, Kamalaśīla (Schoening, vol. 2, pp. 479–480) interprets it to
mean ―tranquil,‖ ―peaceful.‖
n.12
In Tibetan ―by nature‖ could also refer to all aspects listed above; however, in
Sanskrit, and according to Kamalaśīla (Schoening, vol. 2, pp. 481–482), it only
modifies ―never stilled‖ (avyupaśamasvabhāva).
n.13
The available Sanskrit (Reat, p. 32) for this passage reads: anuttaradharma-
śarīraṃ buddhaṃ paśyati| āryadharmābhisamaye samyag-jñānād
upanayenaiva|. The corresponding section in the Tibetan Degé and other
versions recorded in the Pedurma comparative edition read: ’phags pa’i chos
mngon par rtogs te/ yang dag pa’i ye shes dang ldan pas bla na med pa’i chos
kyi skur sangs rgyas mthong ngo gsungs so/. The Stok Palace version of the
Tibetan differs from the Degé and all other versions recorded in the Pedurma
comparative edition; it also more closely reflects the Sanskrit. The Stok Palace
(F.284a.4-5) reads: yang dag pa’i ye shes thob pas/ ’phags pa’i chos mngon par
rtogs pas bla na med pa’i chos kyi skur sangs rgyas mthong ngo gsungs
so/ (―By attaining right knowledge and thereby realizing the Dharma of the
noble ones, he sees the Buddha, the body of the unsurpassable Dharma‖). The
Tibetan thob pa, ―to attain,‖ is a conceivable rendering of the Sanskrit upanaya,
which Reat renders as ―exertion.‖ Kamalaśīla (Schoening, vol. 2, pp. 483–484)
interprets this phrase to mean, ―Whoever sees dependent arising in this manner
sees the Dharma of accomplishment and the Dharma of fruition, because
ultimately everything is the same taste, and because the Buddha Bhagavān too is
the nature of the body of the ultimate Dharma which was thus taught.
Therefore, it is taught that whoever sees the Dharma thus taught sees the
Buddha… Whoever comprehends dependent arising thus taught realizes
the Dharma of the noble ones; this means ‗comprehending the Dharma of the
ultimate meaning.‘ Whoever comprehends the Dharma of the ultimate meaning
is endowed with perfect wisdom. Whoever is endowed with perfect wisdom
abides in the wisdom of equanimity and thus does not perceive any difference
between dependent arising, the Dharma, and the Buddha.‖ The Śālistamba[ka]-
ṭīkā attributed to Nāgārjuna (Schoening, vol. 2, p. 393) interprets the phrase as:
― ‗Unsurpassable‘ means that that there is no special dharma whatsoever that is
superior to this, hence it is ‗unsurpassable.‘ ‗Body of Dharma‘ means
the Dharma-body itself. … ‗Buddha‘ is so-called because of
comprehending dharma(s). Thus, one who sees dependent arising sees the
nature of one who awakens to the unexcelled Dharma, beyond further training.‖
Akin to the reconstruction presented above in note 7, this phrase on its own
carries the semantic range of the Buddha as an embodiment of the
unsurpassable nature of ―reality‖ (Dharma), the unsurpassable ―doctrine‖
(Dharma) that teaches it, and the unsurpassable ―qualities‖ of awakening
(dharmas) incumbent upon becoming an awakened one (Buddha). Reat (p. 32)
translates the phrase as ―he sees the unsurpassable Dharma-body, the Buddha,
by exertion based on right knowledge in clear understanding of the
noble Dharma.‖ Schoening (vol. 1, p. 241) translates the final section as, ―sees
the Buddha, the body consisting of unsurpassable dharma(s).‖ In interpreting
―unsurpassable‖ to modify ―dharma,‖ and not the whole phrase ―body of
dharma,‖ we attempt to follow the interpretations of the commentaries and
Schoening. We also leave ―dharma‖ untranslated here in an attempt to capture
something of the multiple entendre of the term. See Harrison (1992) for
observations about possibly earlier, non-metaphysical senses
of dharmakāya and the associated term dharmaśarīra in Mahāyāna literature.
n.14
―Things‖ here renders dharma / chos. Note the associations the source text is
making in this and the next passage between dharma / chos as ―phenomena,‖
―reality,‖ and ―doctrine.‖
n.15
The sense of ―Dharma‖ here seems to be both ―doctrine‖ and ―reality,‖ i.e., the
―doctrine‖ as ―law‖ (Dharma), which describes the ―true nature‖ (dharmatā) of
―reality‖ (Dharma). According to Kamalaśīla (Schoening, vol. 2, p. 487), the
phrase functions as a synonym for ―true nature‖ (dharmatā, chos nyid). We
leave it untranslated here so as not to constrain this double entendre.
n.16
The available Sanskrit (Reat, p. 33) reads niyāmatā. Edgerton describes this
term, as rendered into Tibetan with the phrase chos mi ’gyur ba nyid, as ―the
doctrine‘s being unchangeably the same.‖ Kamalaśīla (Schoening, vol. 2, p. 487)
has the Tibetan nges par ’gyur ba, and interprets it as, ―purely immutable,
meaning, one should know that things are dependent on certain specific
causes.‖ Once again, ―Dharma‖ here seems to refer both to the nature of reality
and to the doctrine that describes this reality.
n.17
Although the Tibetan dus is most often rendered with the general term ―time,‖
the Sanskrit ṛtu suggests a specific time span. Also compare with
Kamalaśīla‘s Śālistamba[ka]ṭīkā, (p. 405): ―As for ‗season,‘ the division by
specific momentary conditions of the earth, etc., is considered a specific aspect
of time (dus kyang sa la sogs pa’i gnas skabs kyi bye brag gis rab tu phye ba
nyid dus kyi bye brag tu dgongs pa’o//).‖
n.18
Here, ―time‖ as an agent is rejected, not change in time. (cf. Reat, p. 39 n4).
n.19
The sentence, ―The sprout…has not ceased,‖ is not found in the known Sanskrit
sources. Reat thus assumes it might be displaced from the similar sentence in
the next paragraph (Reat, p. 40 n2).
n.20
myu gu. This term is missing from the available Sanskrit materials (Reat, p. 47
n16).
n.21
The Tibetan gso ba, literally ―nourishment,‖ but here translated as ―soul,‖ is not
found in the Sanskrit sources (Reat, p. 50). Also compare with Schoening (vol. 1,
p. 296 n2). Generally, however, the list of items in the Tibetan translation
featuring gso ba appears in several Sanskrit Buddhist texts. Sastri (p. 9 n45)
refers to such an occurrence in Prajñākaramati‘s Bodhicaryāvatāra-
pañjikā (where it is, however, marked as a quote from a Prajnāpāramitā text)
and inserts poṣa based on that. De La Vallée Poussin (p. 79) also inserts poṣa,
but does not reference a source. Edgerton, under his entry for poṣa (which he
defines as, ―person, individuality, soul, spirit‖), mentions gso ba as a common
Tibetan rendering. He surmises that the Tibetan translation comes from the
notion that the Sanskrit poṣa derives from puṣ, ―to thrive, nourish,‖ when it
more likely derives from puruṣa.
n.22
In all the Śālistamba sources that are not from the Kangyur,
i.e. Śikṣāsamuccaya, Bodhicaryāvatārapañjikā and Bhāmatī (cf. Reat, pp. 49–
50), the passage on name and form is more explicit; in all of these sources an
additional passage clarifies that ―name and form‖ includes all five aggregates:
the four immaterial aggregates that emerge together with consciousness are
subsumed under ―name,‖ while physical form is subsumed under the aggregate
of ―form.‖ This point is also clarified later in the sūtra.
n.23
The ―three factors‖ here, in which ―factor‖ renders chos (dharma), are object,
sense faculty, and consciousness (Reat, p. 52 n19).
n.24
The Tibetan here, yid la byed pa dang ldan pa, reflects a rendering of the
Sanskrit phrase manasikārayukta, partially attested in
the Śikṣāsamuccaya and Mahāyānasūtrasaṁgraha as manasikāra-
saṁprayukta (Reat, p. 52 n32).
n.25
Sanskrit sources read anyo anyopastambhana, here appearing in the Tibetan
translation as rten pa / brten pa.
n.26
The Sanskrit āyadvāra (Reat, p. 53) here includes the āya part of āyatana, and
is defined by Edgerton as ―cause or means (lit. door) of arrival or origin.‖ The
Tibetan skye ba’i sgo gives the sense of ―door of arising.‖
n.27
The Sanskrit reads upakleśa here (Reat, p. 53), whereas the Tibetan reads nyon
mongs (kleśa). However, since nye ba’i nyon mongs (upakleśa) appears in the
previous discussion of ―anxiety,‖ we have opted for the Sanskrit.
n.28
Ngo bo here in the Tibetan phrase sdug pa’i ngo bo dang/ bde ba’i ngo bo is a
conceivable rendering of rūpa, ―form‖ (Negi, vol. 3, p. 977), in the
corresponding Sanskrit phrase priyarūpaśātarūpa (Reat, p. 55).
n.29
Khu is missing ―five‖ here; this is reflected in the Sanskrit (Reat, pp. 54–55).
n.30
The Sanskrit resources depict this phrase in the masculine singular
nominitive dvādaśāṅgaḥ pratītyasamutpādo; all the qualifyiers in the passage
follow suit.
n.31
This is following Reat (p. 57), with vedayitā (masculine singular nominitive
of vedayitṛ), and Kamalaśīla‘s commentary (Schoening, vol. 2, p. 509),
with myong ba po.
n.32
―Something‖ here (and in the following two instances) renders chos (dharma).
n.33
―Something‖ here, again (and in the following two instances),
renders chos (dharma).
n.34
Although the Tibetan here has the rather ambiguous myong ba dang ldan pa,
the available Sanskrit reads āsvāda-anuviddhaṁ (Reat, p. 60).
n.35
―Things‖ here renders chos rnams (dharma).
n.36
―Thing‖ here in ―nothing‖ renders chos (dharma).
n.37
―Thing‖ here renders chos (dharma).
n.38
Kamalaśīla‘s commentary (Schoening, vol. 2, p. 517) interprets the Tibetan
phrase rtag par rgyun du not to modify the adjacent srog med pa, as suggested
by the available Sanskrit and Tibetan, but as the ―constant and uninterrupted‖
quality of dependent arising itself.
n.39
The singular number here is according to the Sanskrit and Tibetan of the Stok
Palace version; the Degé and other versions recorded in the Pedurma
comparative edition all read plural ’di dag.
n.40
This renders dge mtshan dang bkra shis (kautukamaṇgala). Reat (p. 72)
translates this as, ―rites and rituals‖; Schoening (vol. 1, p. 329) translates it as,
―festive and salutary.‖ Monier-Williams understands the
term kautukamaṇgala not as a dvandva compound, but as ―an auspicious
ceremony (esp. the ceremony with the marriage-thread preceding a marriage).‖
Kamalaśīla (Schoening, vol. 2, p. 520) presents only the phrase dge mtshan
dang ldan pa, ―endowed with kautuku (‗interest or curiosity‘),‖ which he
interprets as follows: ―This refers to things like riddles, tales, legends, song,
dance and the like that bring one enjoyment, because one becomes infatuated.‖
n.41
The passage, ―prone to agitation or dullness,‖ is missing in the available Sanskrit
sources and has been reconstructed from the Tibetan by de La Vallée Poussin
and Sastri as vā unmiñjitanimiñjitāni, and unmiñjitāni nimiñjitāni ca,
respectively (Reat, p. 72). However, Kamalaśīla seems to have had a version
similar to the Tibetan, since he states in his Śālistamba[ka]ṭīkā (p. 422):
― ‗Agitation or dullness‘ means the mind is either distracted or withdrawn. These
are features of dogma.‖ (lhag par g.yo ba dang bral bar g.yo ba zhes bya ba ni/
sems rgyas pa dang zhum par gyur pa ste/ de dag ni lta bar song ba’i bye brag
go/).
n.42
Unlike other trees, the palm tree does not produce cambium—the layer that
closes a wound and protects the trunk from rotting. As a result a palm tree dies
when its head is cut off.

GLOSSARY
g.1

aggregates for appropriation

 nye bar len pa’i phung po

 ཉེ་བར་ལེན་པའི་ཕུང་པོ།
 upādānaskandha

Said of the aggregates individually, but more commonly in terms of all five as a
collective, because they are ―the basis of clinging to existence‖ (Edgerton).
Located in 1 passage in the translation:

 1.29

g.2
aging and death

 rga shi

 རྒ་ཤི།
 jarāmaraṇa

Located in 5 passages in the translation:

 1.4-5

 1.23-24

 1.41

g.3
appropriation
 len pa

 nye bar len pa

 ལེན་པ།

 ཉེ་བར་ལེན་པ།
 upādāna

Definition from the 84000 Glossary of Terms:

This term, although commonly translated as ―appropriation,‖ also means
―grasping‖ or ―clinging,‖ but it has a particular meaning as the ninth of the
twelve links of dependent origination, situated between craving (tṛṣṇā, sred pa)
and becoming or existence (bhava, srid pa). In some texts, four types of
appropriation (upādāna) are listed: that of desire (rāga), view (dṛṣṭi), rules and
observances as paramount (śīlavrataparāmarśa), and belief in a self
(ātmavāda).
Located in 6 passages in the translation:

 1.4-5
 1.29-30

 1.38-39

g.4
asura
 lha ma yin

 ལྷ་མ་ཡིན།
 asura

Definition from the 84000 Glossary of Terms:

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).
Located in 1 passage in the translation:

 1.62

g.5
becoming
 srid pa

 སིད་པ།
 bhava

Located in 7 passages in the translation:

 1.4-5

 1.29-30
 1.39-40

 n.13

g.6
being
 skyes bu

 སེས་བུ།
 puruṣa

Located in 8 passages in the translation:

 1.28-29

 1.57

 1.59-60

 g.18

 g.20

 g.35

g.7
bhikṣu

 dge slong

 དགེ་སོང་།
 bhikṣu

A fully ordained monk.

Located in 3 passages in the translation:

 1.2-4

g.8
birth
 skye ba

 སེ་བ།
 jāti

Located in 11 passages in the translation:

 1.4-5

 1.23-24

 1.29-30

 1.40-41

 1.55-57

g.9
body of Dharma
 chos kyi sku

 ཆོས་ཀི་སྐུ།
 dharmaśarīra

See n.8.
Located in 2 passages in the translation:

 n.8
 n.13

g.10
collection
 tshogs

 ཚོགས།
 —

In the context of the psychophysical constituents, refers to the combination of

individual sense-consciousnesses related to the five senses, and that of the
mind, making five or six constituents depending on the context (and in some
texts more) that collectively constitute ―consciousness.‖
Located in 3 passages in the translation:

 1.26

 1.29

 1.35

g.11
consciousness
 rnam par shes pa

 རྣམ་པར་ཤེས་པ།
 vijñāna

Located in 25 passages in the translation:

 1.4-5

 1.25-30

 1.32-33
 1.43-49

 1.53

 n.22-23

 g.10

 g.25

 g.33

 g.34

 g.35

g.12
contact
 reg pa

 རེག་པ།
 sparśa

Located in 6 passages in the translation:

 1.4-5

 1.29-30

 1.35-36
g.13
craving
 sred pa

 སེད་པ།
 tṛṣṇā

Definition from the 84000 Glossary of Terms:

Eighth of the twelve links of dependent origination. Craving is often listed as
threefold: craving for the desirable, craving for existence, and craving for
nonexistence.
Located in 10 passages in the translation:

 1.4-5

 1.29-30

 1.37-38

 1.43-46

g.14
dependent arising
 rten cing ’brel bar ’byung ba

 རེན་ཅིང་འབེལ་བར་འབྱུང་བ།
 pratītyasamutpāda

The central Buddhist doctrine that teaches how things are empty of self-nature
and thus lack independent existence, yet exist provisionally insofar as they are
created through the interaction of various causal factors.
Located in 27 passages in the translation:

 s.1

 i.1
 1.3-5

 1.8-13

 1.15-16

 1.21-26

 1.42-43

 1.53-54

 1.59

 1.61

 n.13

 n.38

g.15
Dharma
 chos

 ཆོས།
 dharma
This term has multiple interrelated meanings. In this text, the primary
meanings are as follows: (1) the doctrine taught by the Buddha (Dharma); (2)
the ultimate reality underlying and expressed through the Buddha‘s teaching
(Dharma); (3) the trainings that the Buddha‘s teaching stipulates (dharmas); (4)
the various awakened qualities or attainments acquired through practicing and
realizing the Buddha‘s teaching (dharmas); (5) qualities or aspects more
generally, i.e., phenomena or phenomenal attributes (dharmas); and (6) mental
objects (dharmas).
Located in 25 passages in the translation:

 i.1

 1.3-4

 1.6-9

 1.61

 n.3

 n.7-10

 n.13-16

 n.23

 n.32-33

 n.35-37
 g.16

 g.36

g.16
factor
 chos

 ཆོས།
 dharma

See ―dharma.‖
Located in 6 passages in the translation:

 1.13

 1.26

 1.29

 1.47-48

 n.23

g.17
formation
 ’du byed

 འདུ་བེད།
 saṁskāra

Located in 12 passages in the translation:

 1.4-5
 1.23-24

 1.29-32

 1.40

 g.33

 g.34

 g.35

g.18
gandharva
 dri za

 དི་ཟ།
 gandharva

Definition from the 84000 Glossary of Terms:

A class of generally benevolent nonhuman beings who inhabit the skies,
sometimes said to inhabit fantastic cities in the clouds, and more specifically to
dwell on the eastern slopes of Mount Meru, where they are under the
jurisdiction of the Great King Dhṛtarāṣṭra. They are most renowned as celestial
musicians who serve the gods. In the Abhidharma, the term is also used to refer
to the mental body assumed by sentient beings during the intermediate state
between death and rebirth. Gandharvas are said to live on fragrances (gandha)
in the desire realm, hence the Tibetan translation dri za, meaning ―scent eater.‖
Located in 1 passage in the translation:

 1.62

g.19
ignorance

 ma rig pa

 མ་རིག་པ།
 avidyā

Located in 11 passages in the translation:

 1.4-5

 1.23-24

 1.29-31

 1.43-46

g.20
Īśvara
 dbang phyug

 དབང་ཕྱུག
 īśvara

Literally ―lord,‖ this term is an epithet for the god Śiva, but functions more
generally in Buddhist texts as a generalized ―supreme being‖ to whom the
creation of the universe is attributed.
Located in 2 passages in the translation:

 1.15

 1.47

g.21
Maitreya
 byams pa
 བམས་པ།
 maitreya

Definition from the 84000 Glossary of Terms:

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).
Located in 6 passages in the translation:

 s.1

 i.1

 1.2-4

 1.62

g.22
name and form
 ming dang gzugs

 མིང་དང་གཟུགས།
 nāmarūpa

Located in 12 passages in the translation:

 1.4-5
 1.26-27

 1.29-30

 1.33-34

 1.46-47

 1.53

 n.22

g.23
neuter
 ma ning

 མ་ནིང་།
 napuṃsakam

The Tibetan term ma ning is broader than any existing English term and refers
not only to those whose sexual characteristics are not clearly defined as male or
female (intersexual), but also to those who do not have any proper gender
organs, those who may have both, and those who are neuter, infertile, or who
simply have physical or non-physical characteristics of a ma ning.
Located in 1 passage in the translation:

 1.28

g.24
person
 gang zag

 གང་ཟག
 pudgala
Located in 5 passages in the translation:

 1.28-29

 1.59-61

g.25
prakṛti

 rang bzhin

 རང་བཞིན།
 prakṛti

―According to Sāṁkhya, the prime substance, from which the material universe
evolves, as opposed to puruṣa, pure consciousness.‖ (Reat, 39 n5).
Located in 2 passages in the translation:

 1.15

 1.47

g.26
Rājagṛha

 rgyal po’i khab

 རྒྱལ་པོའི་ཁབ།
 rājagṛha

Definition from the 84000 Glossary of Terms:

The ancient capital of Magadha prior to its relocation to Pāṭaliputra during the
Mauryan dynasty, Rājagṛha is one of the most important locations in Buddhist
history. The literature tells us that the Buddha and his saṅgha spent a
considerable amount of time in residence in and around Rājagṛha—in nearby
places, such as the Vulture Peak Mountain (Gṛdhrakūṭaparvata), a major site of
the Mahāyāna sūtras, and the Bamboo Grove (Veṇuvana)—enjoying the
patronage of King Bimbisāra and then of his son King Ajātaśatru. Rājagṛha is
also remembered as the location where the first Buddhist monastic council was
held after the Buddha Śākyamuni passed into parinirvāṇa. Now known as Rajgir
and located in the modern Indian state of Bihar.
Located in 2 passages in the translation:

 1.2

 g.37

g.27
Śāriputra
 shA ri’i bu

 ཤཱ་རིའི་བུ།
 śāriputra

Along with Maudgalyāyana, Śāriputra was one of the two main disciples of the
Buddha. Known as a great arhat, he requested some important teachings such
as the Prajnāpāramitā sūtras, and is particularly famous for his discriminating
insight (prajñā).
Located in 9 passages in the translation:

 s.1

 i.1

 1.2-4

 1.59

 1.61-62

 n.5

g.28
sensation
 tshor ba
 ཚོར་བ།
 vedanā

Located in 6 passages in the translation:

 1.4-5

 1.29-30

 1.36-37

g.29
sense source

 skye mched

 སེ་མཆེད།
 āyatana

The six ―inner‖ sense organs (eyes, ears, nose, tongue, tactile sense, and mind),
and their respective six ―outer‖ objects of forms, sounds, smells, flavors, tactile
objects, and mental objects, are sometimes called collectively the ―six sense
sources‖ (q.v.), but are also sometimes taken as two separate groups, making
twelve.
Located in 2 passages in the translation:

 1.48

 g.30

g.30
six sense sources
 skye mched drug

 སེ་མཆེད་དྲུག
 ṣadāyatana
The six sense organs of eyes, ears, nose, tongue, tactile sense, and mind,
together with their respective objects of forms, sounds, smells, flavors, tactile
objects, and mental objects. See also ―sense source.‖
Located in 7 passages in the translation:

 1.4-5

 1.29-30

 1.34-35

 g.29

g.31
sugata
 bde bar gshegs pa

 བདེ་བར་གཤེགས་པ།
 sugata

An epithet of the buddhas, meaning ―the blissfully gone one‖ or ―the well gone
one.‖
Located in 2 passages in the translation:

 1.3

 1.61

g.32
tathāgata

 de bzhin gshegs pa

 དེ་བཞིན་གཤེགས་པ།
 tathāgata
Definition from the 84000 Glossary of Terms:
A frequently used synonym for buddha. According to different explanations, it
can be read as tathā-gata, literally meaning ―one who has thus gone,‖ or
as tathā-āgata, ―one who has thus come.‖ Gata, though literally meaning
―gone,‖ is a past passive participle used to describe a state or condition of
existence. Tatha(tā), often rendered as ―suchness‖ or ―thusness,‖ is the quality
or condition of things as they really are, which cannot be conveyed in
conceptual, dualistic terms. Therefore, this epithet is interpreted in different
ways, but in general it implies one who has departed in the wake of the buddhas
of the past, or one who has manifested the supreme awakening dependent on
the reality that does not abide in the two extremes of existence and quiescence.
It is also often used as a specific epithet of the Buddha Śākyamuni.
Located in 2 passages in the translation:

 1.9

 1.61

g.33
that which leads to immovable states
 mi g.yo bar nye bar ’gro ba

 མི་གཡོ་བར་ཉེ་བར་འགོ་བ།
 āneñjyopaga

 aneñjopaga

 aniñjyopaga

 āniñjyopaga

Of formations and modes of consciousness that lead to rebirth in the form and
formless realms.
Located in 2 passages in the translation:

 1.31-32

g.34
that which leads to meritorious states

 bsod nams su nye bar ’gro ba

 བསོད་ནམས་སུ་ཉེ་བར་འགོ་བ།
 puṇyopaga

Of formations and modes of consciousness that lead to rebirth in pleasant states

within the desire realm.
Located in 2 passages in the translation:

 1.31-32

g.35
that which leads to unmeritorious states
 bsod nams ma yin par nye bar ’gro ba

 བསོད་ནམས་མ་ཡིན་པར་ཉེ་བར་འགོ་བ།
 apuṇyopaga

Of formations and modes of consciousness that lead to rebirth in the three lower
realms of animals, hungry ghosts, and hell beings.
Located in 2 passages in the translation:

 1.31-32

g.36
things
 chos

 ཆོས།
 dharma

See ―dharma.‖
Located in 8 passages in the translation:

 1.9

 1.47
 1.53

 n.14

 n.16

 n.35

 n.40

 g.14

g.37
Vulture Peak Mountain
 bya rgod phung po’i ri

 བ་རྒོད་ཕུང་པོའི་རི།
 gṛdhrakūṭa

A mountain situated in the vicinity of Rājagṛha where the Prajnāpāramitā sūtras

were taught and which continues to be a sacred pilgrimage site for Buddhists to
this day.
Located in 1 passage in the translation:

 1.2

g.38
yojana
 dpag tshad

 དཔག་ཚད།
 yojana

A measure of distance, often translated with ―league.‖ The exact value is

disputed and varies in different sources from 1 to 40km.
Located in 1 passage in the translation:

 1.51