-

I S T I T U T O I T A L I A N 0 PER IL MEDIO
ED ESTREMO ORIENTE
:
S E R I E O R I E N T A L E ROl\/lh
VI
S E K I E O R I E N T A L E ROMA
SOTTO LA DIREZIONE
DI EDWARD CONZE
G I U S E P P E TUCCI

VOLUME VI

INTRODUCTION AND TRANSLATION

FROM ORIGINAL TEXT
WITH SANSKRIT-TIDETAN INDEX

ROhlA
Ia. M. E. 0,
 TARLE OF CONTENTS
,?
;.
, PREFACE . . . . . . .
. . . . . . . . . . . . Pngo 1
6: TREATISE ON RE-UNION RITH THE ABSOLUTE
. . ...... .....
i'? INTRODUCTORY S U R V E Y
Introdwtnry rerses. I vv. 1-2
General Surrwy. I vv. 3-17
........
...........
4
4
4
, I. THE KNOWLEDGE O F ALL MODES
1. TBE VA RI ETIE S OF T A E T H O UGH T
i MENT. . . . . . . . . . .F . . . . . .
18-20
O ENLIGATEN-
9
2. INSTRUCTIONS. 21-22 . . . . . . . . . . . . . . 10
i
2, 3 c The Sarrtfilin. 23-24 . . . . . . . . . . . . 11
25-36 . . . . .
24
i(9 3. ' h E F O U f l AID5 TO P E N E T n A T l O N . 13
i 4. TIIE L 37-39 . . . . . . . . . . . . . .
I NEAGE. 18
,") 5. T EH RT
OBJCCTIVE S U PP O 40-41 . . . . . . . .
S. 18
6. T ~ E PROGUM. 42 . . . . . . . . . . . . . . . 19
(7.-10. TIE propess)
e' 7. P UTTING O N T I ~ EARLIOUR. 43 . . . . . . . . . 19
8. S ETTI 44-45 . . . . . . . . . . . . . . 20
1.9 9. TSIE
T
NG O U .
E 46-47 . . . . . . . . . . . .
E Q U I PM N T . 21
p. 9, 16 Thc ten stages. 48-70 . . . . . . . . . . . 22
2 9, 17 The equipment with antidotes. 71 . . . . . . 28
f '$ 10. GOING-FORTR. 72.73 . . . . . . . . . . . . . 29
h$ 11. THE KNOWLEDGE 0 1 7 TNE PATIIS
1. TIIEL I n m O F TIIE K N O W LED G E OF THE PATIIS. I1 V. 1 31
(II A . The pnth of tho Disciples)
2. T A E K N O W LE D G E O F TIIE PATUS w n c n CONSISTS I N
TIIE C OG N ITI O N OF TIIE PATII OF T HE DISCIPI.ES .. 31
1. The nspccts of the four truths. 2 . .. ..... 31
2. Tltc aids to penetration. 3-5 ......... 32
( I I B. The path of the Praryekabuddhas)
3. THE K N O W L E D G E O F T I I E PATAS W A I C R CONSISTS I N
T I i E COGNITION O F T I l E PAT11 O F T l I E P R A T Y F . K A I I U ~ I -
DUAS. 6-7. .................. 33
 ..
L

TABLE O F CONTENTS
I TABLE O F CONTENTS
i
.
1 Its threefold distircctiveness 8 . .......
I'a~e .
2 T HE .
E N DE A V O U R S. vv 6-11
2. The aids to penetration. 9-10 ......... .
A The persons who are srritablr to make tire rrrrlrn-
.
(11 C The path of ~ h eBodhisnttvm) vours ................... l7n$e 50
( I I Ca. The pnth of vision) B. The methods of training ............ 50
4. THE PATH OF VISION. A N D THE GRE A T A D V A N T A G E . .
3 T H E Q UA L I T I E S. 12 a b . . . . . . . . . . . . . 52
11-16 ..................... .
4 FAULTS. 12 c d ................. 54
.
( I I Cb The path of development) 5. M ARKS. 13-31 ................. 57
.
5 WIIAT TIIE PATH OF DEVELOPMENT DOES v 17. . . . .
1 The marks of cognition
6 . RESOLUTE FAITA. 18-19 ............ . ..........
l a A s regards all-knowleclgn 57
.
7 PRAISE. EULOGY A N D GLORIFICATION 20 . . . . . . l b. A s rrgards tlte knowledge of the paths . . . .
8. TIIE A TT E N T I ON TO T U R N I N G O V E R. 21-23 .... . ....
58
.
9 A TTENTI ON TO BEJOICING 24 . .......... l c A s regards the Iinorulerlge of aN modes
.............
2. The d i s h c t i e o marks
58
60
.
10 TEE MARK O F CONSUMMATION 25 . ....... 3. The marks of activity............. 61
11. ABSOLUTE PURITY. 26-31 .
4 The ntarks of own-being ............. 62
1. The causes of jirm belief in the Dharma .... 6 . T HE A I DS TO E MA N C IP A TI O N. 32-34 . . . . . . .
2. The causes of falling away from tho Dharma ... . .....
64
.
3 The general character of absolute purity ..... 6a T h r Aids to enrancipatioii i n general
66. A Jivrfold division of the Aids 10 emancipation .
64
4. Tlw di'crent f o r m of absolute perity ...... 6c. Three degrees of strength of the Aids to emuncipa-
64
5. The varieties of absolute purity. when viewed as B
process ..................... tion ..................... 65

.
I11 ALL-KNOWLEDGE
.
7+ TRE A I D S TO PE NETRA TI ON 35.37 . . . . , . . . 65
8. TIIE HOST O F IRRBVERSIBL.F ~ O D I ~ ~ S A T T I ' . ~ S38.59.
.
1.-2. UNESTABLISHED I N E I T I I E R BECOMING OR QUIE-
1. The marhs of irreversibility on the level uf thr Aids
TUDE. .1 ...................
V
to penetration . . . . . . . . . . . . . . . . .
3.-4. FARNESS R AND PE FE
N E A N E SS OF . R CT WI SDOM
.
2 The marks of irreversibility of one who stands on
v.2 . . . . . . . . . . . . . . . . . . . . . . the path of vision ...............
5. P B
OI NTS T O . 3.....,.....
E S H U NN ED
3. The marks of irreversibility of one who stands on the
6. A T . 4-7 . . . . . . . . . . . . . . . .
N ID O TE S
path of development . . . . . . . . . . . . . .
' 7. E . 8-10 6 . . . . . . . . . . . . . .
N DE A V O UR S
A. The depth of the path of development . . . . .
8. Tnz . 10 c d . . . .
SAMENESS O F T H E ENDEAVOURS
B. The distinctive features of the path of develop-
9. THE . 11.15 . . . . . . . . . . .
PATH OF VISION
ment . . . . . . . . . . . . . . . . . . . .
I..III. . . 16 . . . . . . . . . . . . "
B R I E F RESUME V C. Nine degrees of the path of deorlopnrent . . . .
IV. THE PULL UNDERSTANDING O F ALL MODES D. The mark of rnlightenntent . . . . . . . . . .
1. A . w. 1-5
SPECTS
E. T h r eighrfold depth of the path of cler~lopm~nt .
1. 27 aspects relating to hinayanistic all-knowledge .
9 TIIE SAMENESS O F BECOhlYNC AND QIJIETUDB. v. 60 74
2. 36 aspects relating to the knowledge of the paths. . .
10 TIIEUTMOST P U R ITY OF TIIE BIIIII)II~.PIRI.L) . 61 . 73
3. 110 aspects relating to the knowledge of all modes . 11. T I ~ E S K ILL I N ME A N S. 62-63 . . . . . . . . . . 75
 TABLE OF CONTENTS r
i

TABLE OF CONTENTS

THE FULL UNDERSTANDING AT ITS SUhffhfIT WHICE ARE STABLE I N THE TRUE NATURE OF T n E I R
KARMARESULT. V. 3 . . . . . . . . . . . . .Page 94
3. THE SI NGLE-I NSTANTANEOUS RE - U N I O N wIcn SEES
ALL DRARUS AS DEVOID OF NARKS. V. 4 .... 94
4. COMPLETE STABILISATION O F TH O U G H T . 4. .... 4. THE SI NGLE-I NSTANTANEOUS RE - U N I O N w n I m SEES
TUE U R K OF NON-DUALITY I N ALL DHARNAS. 5. .
V. 05
5. THE PATH OF VISION
5a. The two discriminations of the object. 5 ....
56. The two discriminations of the subject. 6-7 ... . Tun V. 1 . . . . . . . . . 96
S U B S T A N TI A L BODY.
5c. The first false discrimination of the object. 8-9 . .T 2-11. . . . . . . . . . 96
~ DEH A R ~ - B O D Y , W.
53. The second false discrirninnlion of the object. W. 12-32 . . . . . . . 98
10-12. .................... TRE TRANSFORMATION-BODY. v. 33 . . . . . . . 102
5e. The first false discrimination ofthe subject. 13-14 ). THE PUNCTXONS O F THE DUARMA-RODY. W. 34-40 102
5J The secondfalse discrimination of the subject. 15-16
5g. Three reasons for the altaisment of fill1 enlighten-
. SUMMARY. vv. 1-2 . . . . . . . . . . . . . . . 106
ment. 17. .................. . . . . . . . . . . . . . 107
.......
5h. The great enlightenment. 18 a, b . . . . . . . . . . . . ,179
5i. The cognitions of extircction arid of non-produc-
tion. 18 c-21.................
5k. The accomplishment of the det.elopment of the sir
...............
perfections. v. 22
51. Conditioned co-production. v. 23. .......
6. THE PATH OT DEVELOPMENT
6a. The crowning assault. 24-25 ........ 86
6). The first discrimination of the object. 26, 27 a b . 87
6c. The second discrimination of the object. 27 r d-29 87
6d. The $rst discrimination of the subject. 30-31 . . 88
60. The srcond discrirniriation of tho st~bject. 32-34 . 8O
6$ The achievement of a virtuous condition. 35-36 . 90
7. THEUNIMPEDED CONCENTRATION. 37-39 C . . . . 91
8. TIIE 16 E RRORS. 39 A42 . . . . . . . . . . . . 92
GRADUAL RE-UNION. v. 1 ........... 93
VII. THE SINGLE-INSTANTANEOUS RE-UNION 1
1. WITH REGARD TO ALL DHARMAS W IT HOU T OUTFLOWS
AND WITIIOUT XARMA-RERULT. VV. 1-2 ......
2. WITII. RE G ARD TO ALL DIIARXAS WITHOUT OUTFLOWS,
94
i
 PREFACE

The Abhisanaya-6lacrr;.kbrak n b m prujri6pdromi1o~~adeja-

SZstra (abbreviated as A A ) consists of 273 memorial ver-
ses. The sanskrit text has been printed three times, by
Steherbatsky and Obermnillcr I), by G. Tucei ') and by
U. Wogiharn ".
My translation has been made from Wo-
gihara's text, which seemed to require correction in two
places only ", although I have on occasions altered his
numbering of the items. The Tibetan translation has
been invaluable tl~roughout,and I have studied it in the
dition of the Bibliotheca Buddhica.
A translation of the text by itself would be quite unin-
telligible. I have therefore added in brackets the neces-
sary esplanntions. They are derived from two sources:
1. The PrajZZpZramitC-stitra itself. IIcie we hnvc
r our guidance the recast version of the PuZcavimSafi-
hasrik6-projZcil,6rn1?ait6(abbreviated ns P), which super-
mposes the framework of the AA on the text ol the
Sutra, and adds, after each section, the appropriate hcarl-
ing from the AA. Only the first nbh~snmaya of this
text has so far been printed )', and for the remainder I
1) I3ibliotheen Bnddhicn, 23, Leningrnd 1929.
2) In his edition oC the Abhi~amayllatik<rirhlokb, Bnmdn 1935, GOS

3) In his edilion of the Abhisamq,.6ladk6rdlok~ Tokyo 1932-5 (nbbrr-

" I. s. n t I IS, dnilibho Cur 'isiksho hhcnuse :of 11 728, 17; IT, l i pnri-
ayah for psrikshnyab. with A xvii 332. Vyavasnnn at 11 26 is n mia!mint

5) Ed. IV. D u n . 193.1..

 EDWARD CONZE Abhisan~ayllazik~ra
have relied on the Cambridge manuscript Add 1628. times rendered this as 'ctc. ', but in other cases I
addition I havc generally worked out the corresponde given in brackets the factors referred to, and riipa-
of P with the chapters and pages of the Aslltascilnasrf I have translated as Ltheskandhas '.
(2) Sometimes
(= A) '), and with the chapters of the SatascihasrikE (= S exigencies of the metre have led t o the choice of nnn-
and of the Ash?cidaSas~il~zsrikci. ( = Ad) 3). haaga regularly for pratyekabuddha,
2. The commentary of Hnribhadra, the Abh miirga or drik-patha for dariana-m~rga, etc. I have
mayiilankciro-6loka"', which, among other t ngs, regarded it as my task to reproduce these peculiari-
phrases the entire text of the Abhi~arna~dlatikdra and I have, for instance, translated khaaga as ' Pra-
interpretation of this commentary is, again, greatly as abuddha ', and not as ' rhinoceros '.
sted by the analysis which E. Obermiller 5, has given o he headings which I have given in front of each sec-
it, and which owes a great dcal to the Tibetan com do not form part of the test of the Al~hisnmay6lnri-
tators. lied from the reviscd version of the
Vimuktisena's Abhisamaycilankciraycikhyci is a sour , and in a few cases from Haribha-
of some importance which I have not been able to co
sult. The sanskrit manuscript is in the posseesion
hi
Prof. Tucci, and an edition is expected in the near
This vyZkhyZ or wti is a commentary on both
A A , side by side, and it is chiefly concerncd with showing,
point by point, the correspondence which exists between .~BBREVUTIONS.
the divisions and verses of A A and the text of P. The
verses of AA are usually explained, and so are difficult = Agosrihasrikd
words occurring in the quotations from P. = Abhisnnzay8lairkdra
Except for the additions in brackets, my translation A 3 Abhisarnuydlaitkhrrilokd
is in general quite literal. Only in two cases have I depar- = ~gddaSas6hasrikh
ted from strict literalness. (1) The verses very often = W'OGIIIARA'S edition of HA~IU~IADRA'S AAA
indicate a whole sequence of of items by -3di. I have = Pniicntlimfntisdhnsriltd prnjiiiipiirnrnitri o b h i ~ ~ m n ~ d l o n A 8 -
1) Ed. R. Mmm, Cnlcntta IflUO. Ilihliothaca Intllcn.
21 Ed. P. Gnoen~,Cdoutta 1902.13, ~ibliothceaIndicn. And thc Cam- = Sator~ilmsrik~
bridge manuacnpta Add 1630, 1627, 1632. = TUCCI'Sedition of A A
3) T~betanonly. 3 volames.
4) For ed~tionssea notes 2) and 3).
5) Annlysie of the A6hwarnoydlari~rL I, 1933, II, 1936, 111, 1933, up
to AA IV, 5, 3.
 EDWARD CONZE

r
i
-
5. The objective supports.
-
6. The program.
TREilTISE ON RE-UNION TVITH THE ABSOLUTE ;t
7 . The work of (putting on) the armour.
INTRODUCTORY SURVEY.
9. The eqnqment.
Introductory Verses. w. 1-2. 10. The going forth.
The purpose of my undertaking (in composing the Pre 1. The knowledge of the paths, which belongs to the discer-
I
sent treatise) is to enable the wise to behold the way t
the knowledge of all modes, demonstrated here (in the Praj- 1. (A preamble) beginning with the eclipsing (of the
iiiipBramitii) by the Teacher, though others cannot exp
rience it. And when they have in their memory arraqed 2. The path of the Disciples.
the sense of the Sutra, they will be able to make quick 3. The path of the Pratyekabuddhas.
progress in the tenfold practice of the Dharma. 4. The (Bodhisattva's) path of vision, of great ad-
General Survey. W. 3-17. vantage, by qualities belonging to this and the other world.
The perfection of wi~domhas been proclaimed by way (5.-10.) The (Botlhisattva's) Path of development, i,e.
of eight topics 5. What it does,
1. The knowledge of all modes, 6. Resolute Faith,
11. The knowledge of the paths, 7 . Praise, eulogy, and glorification,
111. All-knowledge,
. IV. The full understanding of all modes,
V. (The full understaudig) which has reache
the summit. 10. Consummation.
TI. The full understanding which is padual, 11. Absolute Purity.
VII. The single-instantaneous full understandin s considered (as follow):
VIII. The Dharma-body. m no stand in becoming,
These are the eight. 2. from pity no stand in quietude;
I. The Sage's hozuledge of all modes: ) means distance (from
1. The production of the thought of enlightenm
2. I n s t ~ c t i o ~ . 4. through (skill in) means no distance (from it),
3. The four Aids to Penetration. 5. The points to be shunned,
4. The foundation (or source) of the progress, wb.kh 6. their antidotes,
in its own-being is the Dharma-dement. 7. The endeavours,
 E D W A R D CONZE Abhisan~a~fila~ihfiru

8. their sameness. 2. The Dharma-body, (5) with its activity,

9. The path of vision of the Disciples, etc. 3. The enjoyment-body,
IV. The full understanding of all modes: 4. The apparitional body,
o it has been proclaimed fourfold.
1. Aspects, with
2. Endeavours, and
AA P A S
3. Qualities.
I 1 17.22 1 3,17 1 55,17
4. Faults 2 37,14 4,18 llH,7
5. Marks 3 119,ll 5,11 1~ 486.7
6. Aids to emancipation 4 160.1s 17,21 v~i 1209
5 164,13 18,6 1257,lS
7. (Aids to) penetration 6 169,4 18,10 1261,9
8. The host of irreversible (Bodhisattvas) who are 7 176,7 20,9 1302.20
1313,19
still learning. 1342,16
9. The sameness of becoming and quietude xi 1530-
10. The utmost purity of the field xiii C, 1-154

11. Skill in means. ii xiv 14Bb

V . The full understanding at its sumncit: xiv
xiv
1. The characteristic xvi
2. Its growth iii xviii 28Oa
3. Firm position xviii
v xrii 32.10
4%.Complete ~t~abilisation. vi xxiv 3R2b
(5.-6.) Of the fourfold discrimination the fourfold xxiv
vii xxv 4100-479
antidote, respectively rxvi 1
5. on the path of vision,
6. ahd that of development. viii xxvii
xxvii
7. The unimpeded concentration xxvii
8. The errors. xxvii
xxvii
VI. The gradual full understanding xxvii
is thirteen-fold. sxviii
VII. The single-instantaneous full understanding xrviii
ix xxviii
is fourfold by way of mark.
VIII. (The DhamabotZy):
X
1. The Substantial body
 EDWARD CONZE

AA A
IV 3 221 xxx 39
4 xi 233 xxxi 3530 4041
5 xii 253 xxxii 42-48
6 xvi 312.1 xxxviii 48
7 321,6 xxxviii 48 I. THE KNOWLEDGE O F ALL 3fODES
8 xvii 323 xxxix 60b 49-51
9 xix 356 xlii 966 52
10 361 97) 52-53 1. The varieties o j the thought of cnlightcnment. w. 18-20.
11 xx 370 xliv 1036 54
The thought of enlightenment is t h e desire for supreme
v 1 rx 380,l xlv 111) 55 iglitenmmnt i n pursuit of t h e wclfarc of others. It is
2 xxii 401 120b 55-57
oundcd h i e f l y and i n h a i l , i n harmony with t h c
3 xxn 434 xlviii 1596 58
4 435 58 S.
5 436,9 58-62 is 22-fold, since i t m a y be like
6
7
xxviii 472
- lii
liv
2080
300a
63
64 . t h e earth, 2. gold, 3. t h e moon, 4. fire, 5. a treasury,
8 - 305a 3 64-7-10 . a jewel mine, 7 . t h e ocean, 8. t h e thunderbolt, 9. a
- mountain, 10. a remedy,
VI
11. a teacher, 12. t h e wishing jewel, 13. t h e sun, 14. a
VII - lxi? 72
f
3706 3 f song, 15. a king.
-
--- -
VIII 1 j ' 16. a storehouse of jewelry, 17 n great road, 18. a coach
2
3
4
(5)
5310 l?
5370 9
to:
549a 3
-
-
lxii

lxxii
414b

to:
607. 3
73
73
73
74-82
! (drawn by two horses), 19. a fountain, 20. a pleasant sound,
21. a river, and 22. a rain-cloud.

The NidHna-chapter, P4-17, S 4-55, is omitted in this analysm.

P then continues:
I, 1, la. The thought of enlightenment, connccted with the
desire for fnll enlightenment, in gcnvral. P 17-18,
S i 55
I, 1, 1b. The thought of rnlightrnment, connccted wizh the
desire for frill enlightenment, in detail. P 18, S i 55.
I, 1, 1c. The thought of enlightenment, which has the wrl-
fare of others for its object, in general. P 18, S -.
I I

I,
I, Id. The thought of enlightenment which has the welfare
of others for its object, in detail. P 18-19, S -.

I
I
1, 18. Thr 22 vatictics of the thought of rnli&tranient.
P 19 sq. S 56 sq.
 EDWARD CONZE

These 22 varieties are superimposed on the text of the Sut 2, 3. ~h~ Bud,Jb* P 47, I)v S 141, 14. b) *he Dhilrma.
a)
not without some violence. They are also found in -4sanga' P 51,lO. S 181,19. c) The Samgha. P 60,4. S
Mhhriy~nasatrBla6kiiraIV 15-20, pp. 16-17, which refers to the 766",--.
-. in
Akshayamatisatra as the source. Each variety is based on the 4- 73. S 281,s. - I, 2, 5. P 75. S 283,s. - I, 2, 6.
predominance of some virtue, beginning with determination and P 76,4. S 286,2.
earnest intention, and ending with the Dharma-body. , 7. P 77. S 290.
no. P S no. P S no. P S
.
P 83.7-91. S 301,ll-308,20
(Interlude. P 91-98. S 308-324)
1 19 - 9 22 68 17 29 93 . P 98,G. S ii 324,l. Divided into 16 mon~cntb,1.r.
2 19 - 10 22 68 18 29 94
no. no.
9
1 10
2 11
3 12
4 13
I, 2. Instructions. vv. 21-22. 5 ,12 378,17 14 115,l 470,8
6 ,I6 ,21 15 ,4 ,9
The instructions are tenfold, and concern:
7 106,8 380.2 16 ,8 ,21
1. the progress, 8 107,6 381,16
2. the (four holy) truths,
3. the three jewels, i.e. the Buddha, (the Dharn~a, 2, 10. P 115,lO. S 470,22.
and the Samgha; see w. 23-24)
4. the absence of attachment, 3c. The Samgha. w. 23-24.
5. (persistent) indefatigability, here are twenty (varieties of saints):
6. full acceptanse of the (mahayanistic) path, 1. Those with dull (faculties),
7. the five organs of vision (i.e. the fleshly eye, the 2. those with keen faculties,
heavenly eye, the wisdom eye, the dharma-eye, the Bud- 3. those who have attained faith,
dha-eye), 4. those who have attained correct views,
8. the virtues of the six superknowledges, those ( ~ h oare reborn successively) in the fanlilies
9. the path of vision, and
10. the path of development. those (who are reborn succcssivcly) in the famtf;rs

a 7. those wit1 one single intervaI (of rebirth among

;' the gods),
 E D WAR D CONZE
8. those who (attain) Nirvana in an intermediate
state, '
9. those who attain Nirvana as soon as they have
been reborn (in the sphere of pure form),
10. with (great) effort,
11. without effort,
12. those who have gone to the Akanishtha gods (to
win Nirvana there),
13.-15. (who again are of) three (kinds), i.e.
13. those who move along by leaps, (jumping straight
from the lowest heaven of the form world to the highest,
i.e. the h a n i s h t h a heaven),
(14. the Half-precipitant, who jumps from the low-
eat to the highest heaven of form in two leaps,
15. those who, on their way through the heave
of form, have deceased in all stations),
16. those who have gone up t o the highest sphe
of phenomenal existence,
17. those who have forsaken the greet for (the world
of) form,
body,
18. those who are appeased in this very life,
19. those who have witnessed (cessation) with their
20. the Pratyekabuddha.
- P 60. The eight-lowest Bodhisattva (= Streamwinner).
S 266
1. 60. The Bodhisattva-faitldollower. s 267 i
2. 61. The Bodhisattva as dharma-follower' 268 f
3. 61. The candidate t o the second and third fruit ;
vicws. s 268
Abhisamnyiilafik~ra
-- 62. The Once-returner
63. The Ncver-returner.
S 270 9
S 271,4-15
5. P 64. S 268,16. 6. P 64. S 269,6-270,9. 7. P 65.
274,ZO. 8. P 65. S 271,20. 9. P 66. S 272,lO. 10. P 66.
S 275,6-17. 11. P 66. S 272,5 ,IS. 12. P 67. cf. S 275,
. 13. P 67. S -. 14. P 68. S -. 15. P 68. S 276.15.
. P 69. S -. 17. P 69. S -. 18. P 69. S 279,lO-280.20.
. P 70. S 272,18-273, 18.
-20. 71. Tlre candidate to Arhatship. S 280,20.
71. S -.
- 71. The fruits which can be obtaiued on the path
of the Disciple and Prntyekabuddha. S 273,18.
- 71. The establishment of others in the dharma one
does not oncself attain. S 274.
- 71. Elucidation of the community of urevcra~blc
Bodhisattvas. S 274,281.
, 3. Tlrc four Aids to Penetration. w. 25-36.
/ ( w . 25-26) The distinctive superiority of the Bodhi-
sattva and the Protector (the Buddha) ovcr the Disciples
and Pratyekabuddhas with regard to the ilcgrees of
Heat, (Summits, Patience, and Highest mundane dhnr-
1 mas), distinguished as weak, medium and strong, rcsults
from
A. their objects (w. 27-33),
/ B. their aspects 27-33).
(-7.
C. their causality (which lcads to the attainment of
understanding in all the three vehicles), (v. 27)
1 D. the assistance (v. 36),
E. the connection which, talien in due order, tlicy
have with the four kinds oi. false discriminntion (vv. 31-
a-.
j and strong:
 EDWARD CONZE
(1. Heat)
a) Weak; I3a-e). The object here are (the 16 modes
of) impermanent, etc., which act as the substratum of the
(four) truths. The special aspect (from which the Bodhi-
sattva considers these 16 modes) lies in that he refrains
from settling down (in the conviction that the modes refer
t o separate dharmas which actually exist), etc. The
cause (here and throughout) is the winning of all the three
vehicles.
b) Medium; I 3f). (The object here is) (the absence,
in true reality) of the rise and fall of the skandhas. (The
aspect is) the absence of anreither discontinuous or con-
tinuous existent.
c) Strong; I 3g). (The object is the fact that the
truths, seen as impermanent,.etc., are mere) nominal con-
cepts. (The aspect lies in that) they cannot be expressed
in words.
(2. Summits)
a) Weak; I 3h). (The object here is) not to take
one's stand on the skaudhas, and the abscncc of own-
being in them as a result of t b i r having such an exi~tcncc
(which is empty of own-being). (The aspect lies in that
one notes) a common state of own-being for both (the
skandhas, and the emptiness of all dharmas), and there-
fore does not take one's stand on impermanent, ctc.
b) Medium; I 3i). (The object is) the fact of their
emptiness as the result of such an own-being, and a com-
mon state of own-being t o them both (i.e. to the dharmas
and their emptiness). (The aspect is) the non-appro-
priation of dharmas.
i AbhisamayElaf~kiira
c) Strong; I 3k). (The object is) that, in conscqnenre
at, one does not look about for signs. (The aspect
the investigation by wisdom in thc ahsence of the
rehension of anything.
Patience)
) Weak; I 31). (The object here is) the absence of
vn-being in the skandhas; (the aspect lirs in) that they
ave non-existence for own-being.
b) Medium; I 3m). (The object here is) the absence,
hem, of birth and of going forth (from it); (the aspect
s in) the (perfect) purity (of body, speech, and mind).
c) Strong; I 3n). (The object here is) the absence
(the) signs (of all special and universal marks) in thcln
e. in all dharmas); (the aspect lies in that) no act of per-
king (separate dharmas takes place), because the signs
e not sustained by them, and one has no belief in thcm.
(4. Highest munclane dharmas)
a) Weak; I 30). (The object here are the skaotfhns
the I3odhisattva which are merged into) the mcdita-
ncc (which contemplates tho non-gmrsis of the
being of all &arm.ls). ( ~ aspect
h ~ lies in) its acti-
(which carries the ~ ~ d h soon i to
~ ~ t ~ ~
b) Medium; I 3p). (The object here are the skn~idhiis
the Bodhisattva insofar as they are the cause of) his
conceit (since he remains unaware of bring in
f c ) Strong; I 3y). (The object hcrr is) the comnon
1
\state of own-being of the throe (i.e. of themcditative trance,
 EDWARD CONZE

the Bodhisattva and perfect wisdom). (The aspect is) the . the path of vision, 7. the path of development, 8. the
non-discrimination of the meditative trance (since all istinctive path, 9. the path of the adepts).
dharmas have ceased to exist for him). . Assistance) (v. 36).
(E. The four kinds of false discrimination) (vv. 34-35). (Three things) at all timcs givc assistancc:
There are two kinds of imputation of an object, the one 1. ( I 310) the absence of despondency, etc., in t,hought,
(I, 3s, corresponding to Heat) concerns (all) objective enti- 2. (I 3x) (the good friend) who demonstrates the
ties, the other (I 31, corresponding to Summits) the anti- tate of absence of own-being, ctc.;
dotes (to unwholesome states). Each one is ninefold. 3. (I 3 x ) the renunciation of statcs hostile to that.
The first (I 3s) is divided under the headings of 1. delu-
sion (2. the skandhas, form, etc; 3. settling down in name
and form; 4. attachment to the two extremes; 5. the non-
/" I 30. Weak Heat with regard to tho Truth of 111.
P 119.11. S iii 486,7.
I 36. Weak Heat.. . Truth of Origination. P 119,19.
co,pition of defilement and phiication; 6. the non-esta- S 488.7.
hlishment i n the holy path; 7. the basis; 8. the self, etc.; Weak H e a t . . .
Truth of Stopping. P 120,4.
9. purity in relation to production, etc.). The second S 488,13.
( I 3t) (is divided) under the headings of 1. heap, (2. sense- .
Weak Heat.. TruthUofthe Path. P 121.5. S 490.4.
fields, 3. the elements, 4. co-production, 5. emptiness, The distinctive causality for all degrees P 123,G.
S 503,3.
6. the perfections, 7. the path of vision, 8. the path of P 123.14. S iv 504. - I 36. P 126,22. S 549,22.
development, 9. the path of the adepts). P 128,3. S 553,3. - I 31. P 133,9. S 613,19.
The (imputation) of the subject is considered in two -
P 135,14. S 641922. I 32. P 136,13. S 652,ll.
ways, (I 3u, corresponding to Patience) as referring to P 137,19. S 675,4. - I 3 n . P 138.18. S v 683.
(the subject) as a substantial entity, and (I 3v, correspon- P 141,l. S 825.7. - I 3p. P 144,15. S 836,l.
ding t o Highest mundane dharmas) (as referring to the P 145,ll. S 836,ll.
subject as) to a conceptual (or nominal) entity. The first The connection with the discriminations in general.
P 145.20. S 837.3.
,(I 3u), concerns 1. (the idea of a) self as an independent I 3s. P 146.21.' S 842,14. - I 3t. P 149,14. S -.
- I 3u,
reality, (2. the self*as a unit, 3. the self as a cause, 4. the P 150,3. S -.
self as a spectator, etc.; the self as the receptacle 5. of I 3r. P 150,17. S vi 886.
the defilements, 6. of dispassion, 7. of the path of \-ision, 1 I 3 ~ ~Ski11
. in means, the first assistance. p 15i.15.
8. of the path of development, 9. the self as the founda- S 910.9.
tion of the state of one who has attained hffifinal goal). I 3 ~ . The good friend, the second assistance. P 15(j,3.
S 937,l.
The second (I 3v) is based on 1. (the concept, or the nomi-
nal reality, of) the skandhas, (2. the selffie-fields,3. the
elements, 4. conditioned co-production, 5. puri5cation,
. 1i
[I61 1
I r171
I, 4. The Lineage. w . 37-39.
The lineage (or the subjective source, or substratum,
of the activities of a Bodhisattva and of the properties
of a Buddha) is so called as the source (of 13 factors, i.e.) of
1..6. the six dharmas conducive t o spiritual achieve-
ment, (i.e. the four Aids to Penetration, the path of vision,
the path of development),
71 (the production of) the antidotes,
8. the forsaking (of detrimental states),
9. the state of being able to overlooh- the difference
between those two (i.e. between antidotes and
states),
10. wisdom, together with pity,
- ~I~c
11. (the virtues of a Bodhisattva) which are not shared
with the Disciples,
12. the successive actions for the welfare of others,
13. the action of the cognition which works without
1. those belonging to the worldly path, 2. the supra-
mndane. (The first are) dharmas with, (the srcond nrc)
&armas without outflows.
(The dharmas without outflows are again subdi.r<ded
into) (%) conditioned and (2b) nnconditioned (&armas),
and (into 2c) aharmas shared also with the Disciples,
1 (2d) (dharmas) which are special t o the Sage.
I 5. p 164,13-169. S 1257,15-1263.
a) The object in general. b) Worldly wholesome dh:lr>nas.
c) ~ ~ ~unw~lolcsome
l d l ~dharlnns.
(1) Indctmninnte dhnnnas. c) WorlclIy ~ + l l o l c ~ (IImrmns.
f) Suprnlnundane tlhnrmas. g) Dhnrmus ~ l t hcrutflowb.
h) Dharmns without outflows. i) Conditioned dl~nrmn.;.
k, Unconditioned dhfmas. 2 ) Common dhnrmas.
I m) LJncommon dhamns, n) Thr olrjcctivo aupport8 of pro-
gress.

I, 6. The propam. V. 42.

any effort (for the weal of beings).
A d i b c t i o n between the various lineages in not m a -
&, because the Dharma-element (or the Absolute) is beings to the highest pas-
undifferentiated. But it is because of the difference bet-
ween the dharmas that are founded on it that their distin-
tion is proclaimed.
which is quite pure and transcendant).
p 160,15-164,19. S vii 1209-1257,14. 1 6, 1. P 169.4. S vii 1263,9. A i 18,lO.
I 6, 2. P 1 7 2 6 S 1270,3. A i 18,14.
I 6, 3. P 17222. S 1278,lG. A i 19,G.
I, 5. The 01,jectiee supports. vv. 40-41.
The objective supports (of a Bodhisattva's activity) are (I, 7-10. Tlie Progress).
i
all-dharrnas. They again are reckoned as
A) wholesome, (B. unwholesome, C. indeterminate);
(the wholesome are subdivided into):
/
1, 7. Putting o n the amour. v. 43.
The P ~ O ~ ~ C(whir11
S S consiqts in putting on the) a;mour
[ is experienced in six times sis ways, when the six (per-
t
 ED W A RD C O A ZE k
t
Abhisamayglankgra

fections), giving, etc. are combined with each other one 6* the threefold purity (by which one does not
by one. the object of each perfection, nor its sul,jcct,
nor the. perfection itself),
i. e. The perfection of giving of a Bodhisattva who practises
the perfection of giving; the perfection of morality of a Bodhi- 8- the six supcrknowledges,
sattva who practices the perfection of giving; etc. for 36 ~ossible
9. the principle of the knowledge of d l modes.
combinations.
I 7a) The first s e a a d connected with the perfection of giving
b) The second sextad connected with the perfection of morality.
c) The third sextad connected with the perfection of patience. 1324,ll
d) The fourth sextad connected with the perfection of vigour. ,3 181,13 1325,20

i :
e) The fifth sextad connected with the perfection of meditation.
f ) The sixth sextad connected with the perfection of witdom.
318
183,l
1326,17
1328,l
g) The perfection of wisdom developing into skill in means
h) The armour of the skill in means of a Bodhirrattva,who I '6
97
J8
184,5
1329,16
1331,l

I
courses in the perfection of wisdom. 20 1340,l
i ) The r6sam6 of the sextad of the armour. ,9 185,lO -11
-
I 7a. P 176,7. S vii 1302,20. I 7b. P 177.6. S 1304,6.
I 7c. P 177,18. S 1305,14. - I 7d. P 178.7 S 1306.l8. I, 9. The equipment. w. 46-47.
I 76. P 178,14. S 1308,3. - I 7f. P 178.22. S 1309,12.
I 7g. P 179.8. 5 1311,3. - I 7h. P 179,12. S 1311,8. One should know that the progressive steps in the pro-
I 3i. P 179,15. s 1311,13. 1 gress in equipment are as ~ O U O W S :
1. (compassionate) sympath y,
I , 8. Setting out. W . 44-45. 2.-7. the sextad of giving (and the other five per-
The progress in setting out, which consists in ascend-
ing on the p e a t vehicle should be known with reference to / 8. quietude,

I
1. the (entering on and emerging from the four) trances 9. together with insight,
and the (four) formless (attainments), the path .which couples the two (i.e. insight and
2. (the six perfections of) giving, (morality, patience, ~iet~lde),
vigour, meditation and wisdom),
3. the path (as defined by the wholesome practice+
4 . (the four Unlimited, i.e.) friendliness, (compassion,
I 11. the skill in means,
12. cognition (of the 20 kinds of emptiness),
l 3 . merit (which results in 112 kinds of mc&tativc
s.ympathetic
- joy, and evenmindedness), trance),
5. the absence of devotion to a basis (which marks his the path (which consiets of 1
cognitions), 13. the (43) dharanis,
 I
E D W A R D CONZE t AbhisaniayHla6kira

16. the ten stages (see vv. 48-70), 7. always (in ail his births) his mind is bent on Icav-
17. the antidotes (see v. 71). ing home;
8. he longs for the body of a Buddha;
I 9,1 compassion P 185,20. S vii 1342,16 9. he demonstrates the Dharma (to beings);
2 perfection of giving P 187.1. S 1353,4 10. he is truthful in his speech. That is the tenth.
3 perfection of morality P 187,21. S 1355,13 One should know that these are effective as prcpara-
4 perfection of patience P 188,8. S 1357,ll tions when one does not assume a basis with reference
5 perfection of vigour P 189,l. S 1358,7 t o the own-being (of these activities or their objects).
6 perfection of meditation P 189,lO. S 1359,5
7 perfection of wisdom. P 189,23. S 1360,3
I 9,8. P 190,s. S 1361,l
i, 2. The second stuge is marked by eight preparations):
9 191,l 1374.19 i 1. (the perfect purity of) morality,
10 1 9 2 ~ 2 1390,14 (Form, etc. is neither bound nor I
11 194,3 1405.7 , freed). '* 2. gratitude (and thankfulness for d l the
12 195.10 1407 i actions he has ever experienced),
13 198,ll. S 1412. viii 1414 '1 3. (the firm grounding in the power of) patience,
14 203,22 ix 1427 i 4. (the cultivation of) rejoicing,
15 212,8 1450.16 5. (the manifestation of the) great compassion,
( 16 214,6 x 1454 I 6. (an attitude of) respect (for one's instructors),
17 225.20 1473,19 i"
I 7. reverence for the instructors.
1. 8. the vigorous pursuit of (the pe;fections), giving, etc.
I, 9,16. The ten stages. w. 48-70. . P
1. (The Bodhisattva) seizes he JTrst stage by means of
ten preparations: 3. On the third stage one stands in five dharmas, and
1. (he forms the) resolute intention (to win the know- e absence of conceit is the essential factor in eacll case.
ledge of all modes); (The five dharmas are):
2. he supplies (all beings) with beneficial things; 1. an insatiable desire t o learn,
3. (he forms) an even attitude of mind towards (dl) erested gift of dharma (.without expect-
beings;
4. (he practises) renunciation (by giving to all beings 3. the thorough purification of the Buddha-field (to
without discrimination); which one dedicates all the merit one has acquired),
5. he tends the (good) friends (or preceptors); 4. the indefatigability (with wKch one krcIts 011
6. he searches for objective support from the true hers) in the samsaric ~ v o ~ l d ,
Dharma; 5. a sense of shame and a dread of blame.
 EDWAR D CONZE Abhisamayiiladkiiro

4. (On the fourth stage one should stand in ten dhar- 2. morality,
mas, and not abandon them. They are): 3. patience,
1. living in a forest, 4,. vigour,
2. fewness of wishes, 5. meditation,
3. contentment,
4. the cultivation of the austere penance of the ascetic I
,
6. wisdom;

practices,
5. the non-abandonment of moral training,
6. the loathing of sensuous qualities,
7. disgust (for the whole of the phenomennl world),
8. the complete renunciation of all that is his,
9. (an) uncowed (attitude of mind),
10. a disregard (for all things).
\ 10. he remains uncowed when he meets with a beggar,
5. On the jfth stage he accomplishes the ten (requisites)
by( avoiding:
1. intimacy (with householders, and with monks and
nu),
2. jealousy about the families (of the faithful),
3. (all) places where one meets society,
4. exaltation of self and deprecation of others,
5. the ten paths of unwholesome action,
6. conceit,
7. arrogance,
8. perverted views,
9. doubt,
10. consent to the defilements.
6. He gains the sixth stage when
/ 68. and when he gives up (another six dharmas, i.e.):
7. (he avoids all) longing for (the mental outlook of)
the Disciples.
8. (he nvoids all) longing for (the mental outlook of)
the Pratyekabuddhas;
9. (he avoids all) inclination to worry;
11. does not become sad when he has renounced eve-
rything (he had),
12. does not reject those who ask him for something,
although he (himself) is poor.
7A. He has arrived a t the seventh s l o p when he has
removed twenty blemishes. They are:
1. the seizing on a self,
2. (the seizing on) a being,
3. (the seizing on) a soul,
4. (the seizing on) a person,
5. (the seizil~gon) annihilationist views,
6. (the seizing on) eternalist views,
7. (the production of the notion of) a sign,
/ 8. (the formation of the view of) a cause,

6A. he fulfills (6 dharmas, i.e. the perfections of)

/ 9. (settling down in) the (five) skandhas,
10. (settling down in) the (18) elements,
1 , giving, 11. (settling down in) the (12) sense-fields,
 E D W A R D CONZE

12. establishing oneself in what belongs to the
world,
13. attachement (to the triple world),
14. hanging on, in one's mind (to the triple world)
15.-17. settling down in views on the triple jewel,
18. (settling down in views on) morality,
19. contentions about emptiness,
20. (raising an) obstruction to that (i.e. to cmpti
ness).
16. a mind completely tamed,
17. a cognition which is nowhere obstructed,
18. (one sees) nowhere a ground for attachment (or
personality) which impartially
ocd to any (Buddha-)field one wishes to go to,
20. and which evrrywliere exhibits its o ~ r lbody
in the circle of the assembly).

7 B. I n addition there is (another) set of twenty (dhar e minds of all beings,

mas which should be fulfilled on the seventh stage. They 2. the playing with the superknowledges,
are): 3. the creation of a lovely Buddha-field,
1.-3. the cognition of the three doors to deliverahce 4. the tending (and honouring) of the Buddhas, and
(i.0. of 1. emptiness, 2. the signless, 3. the wishless). e contemplation of the Buddha(-hody as it really is).
4. the threefold purity, e cognition of the (higher and lower) faculties
(
5. (the great) compassion,
6 . the absence of conceit (which is the fuWment of he Buddha-field (by purifying
friendliness),
7. the knowledge of the sameness of (dl)* m a s , ing in (the concentration on
8. (the penetration to). the one single principl
all dharmas), . the grasping at a (new) becoming (or personality)
9. the cognition of non-production,
10. the patient acceptance of non-production,
11. (the habitual absence of all notions of duali 9. (On the ninth stage twelve dharmas should be ful-
which sees only) one single flow of dharmas,
12. the uprooting of (all) thought-construction, nite (and always succ~ssf~l),
13. the turning away from perception and (false) 2. the knowledge of the speech of the gods (and of
views,
14. (thc tusning away from the) defilements,
15. the pacification (through) quietude (tog
with) skill in insight,
12'51 /27 I
 E D WA R D C O N ZE
5. the accomplishment of (being born in a good
family,
6. (the accomplishmellt of) birtll (in a ~ ~ or
Brahmin family),
7. (the accomplishment of being born in) the clan
(from which all the Buddhas of the past have come),
8. (the accomplishment of) a retinu? (of Bodhisatt-
vas),
9. (the accomplishment of) the manner of birth (so
that, even when just born, the Bodhisattva irradiates all
world systems with his splendou, and shakes them all
in six ways),
10. (the accomplishment of) leaving home M e t h e r
with many other beings),
11. the accomplishment of (the miraculous harmony)
of the Bodhitree,
12. the fulfillment of (all) the qualities.
10. (The tenth stage)
When he has passed beyond the nine stages, that cogni-
tion by which he is established on the Buddha-stage,
should be known as the tenth stage of a Bodhisattva.
I, 9,17. The equipment with antidotes. v. 71.
The antidotes should be known as eightfold, with refe-
rence to the path of vision and to the ~ a t hof repeated
meditational practice, and (they serve) the purpose o
appeasing the eight discriminations of object and subject.
I 9,17. The equipment with antidotes.
I 9,17a. Antidote to the first discrimination of thc object
the path of vision. P 225,20. S x 1873.19.
Abhisamnylladk~ra
I .
ject. . P 227,4. S 1 &RP,12.
I 9,17c. . .
Ant~doteto the first.. subject.. P 227,21. S 1487,21.
.
h 9,17d. ~Antdote ~to the ~srcond.. i aubjcct~ ...
P 2211,R.
~
9,l7e. Ant~dotc to the first diserilnlnatron of tlse oLJtc t on
the path development. P 228,19. S 1491,3.
9,17f. . .
Antidote t o the second.. object.. P229,13. 5 1508.16.
9,17g. .
Ant~doteto the first.. subject.. . P 230,14. S 1517,lO
, sul~cct. .. P 230~9.
10. Going-jorlh. vv. 72-73.
The progress (which consists) in going-forth is eight-
Id, and should be kllowll to:
1. the program (or ultimate goal),
2. the sameness (of all the clemcnts involved in the
roccss of going-forth to emancipation),
3. (the activity for) the weal of beings (which pro-
duces the merit without which the intuition of the ulti-
mate transcendent identity of everything is impossible),
4. the abscnce of (the necessity for) exertion (in
ing-forth which is free from (any attach-
ent to) the extremes (of eternalism and annihilation, of
irvana and the samsaric world),
6. the going-forth which has the mark of (leading to)
(of the achievements open to all the three
7. the going-forth (which leads to) the knowledge
all modes (peculiar to a Buddha),
within thc) sphere 01
0
 EDWARD CONZE

The progress in going-forth. P 231,ll. S xi 1530.

A i 24.5.
The program of going-forth.
Going-forth to the highest possible state. P 232,8. 11. THE KNOWLEDGE OF THE PATIlS
S 1534.
The going-forth which consists in forsaking. P 253,8.
S 1555.8.
The going-forth which leads to achievement. P 233,l ..The
The of the knotolcd~eof
limbs paths. v. 1.
the
cnpability of the Gods for that (i.r. the know-
S 1558,21. ge of the paths) is eclipsed by the splendour (of the
P 234,21. S 1560,21. A i 24,7.
236,8 1564,8 24,7.
2. One is definitely Gxed on the object (of full enlighten-
239.12 1586.4 24.10.
240,4 1618,s 24Jl.
242,12. 1635,3. i 24,14. (All living beings) are pervaded (by the Ruddha-
Going-forth to attainment. P 242, 13. S 1635,3,. re which is the original cause of enlightenment).
xii 1636. The own-being (of the knowledge of the Paths con-
Negation of something to he attained. P 244,18. in not rrjectiug rebirth in the phenomenal ,world, 80
S 1642,15-1676. xiii 1. e may be able to help beings).
Negation of eomeone who attains. P 247,20. S xin
66.19-71 (end of printed edition of S). s activity (consists in helping others to win full
Negation of both object and subject of attainmen
P 250,16.
P 256.7. S fol. 99 a. A i 27,7. b 6 = A ii 33-34 = Ad ch. 22 = S xiv 14$b.
P 263,18. S fol. 137b. A i 31.10. i 33. But the might of the Buddha, his majesty and autho-
Worldly ~erfectionof giving P 263,18. Y, ~ u r p a ~ eeven
d the splendour of the Gods.
Supramundane perfeetion of giving. P 264,14. ii 33 = P 201a 7. Those Gods who have not yet aspired
Worldly perfection of wisdom. P 265,l. full enlightenment, should do so.
Supramundane perfection of wisdom. P 266,s. P 201a 8 = A ii 33. 4. P 201b 1 = A ii 33-34. 5. P 301b
Conclusion. P 266,14-269,G).

A. T h e P a i h of the Disciplcs.
2. The lcrzorulecl~cof thc path which consists i n tho co*pi-
of the p a t h of the Disciples.
2,1, T h e aspects of the four truths. v. 2.
Within the compass of the knowl~dgeof tlic jmths,
e knowledge of) the (16) aspect of the four hol?. Truths,

E D WA RD CONZE
but without taking them as a basis, should be known ils
the path of the Disciples.
P 2016 1-202b 7 has a discussion, not found in A, of the d l -
known 16 aapecte of the four holy truths, i.e. impcmaucnt,
ill, etc., which are sometimes directly mentioned, sometimes
. only alluded to.
11, 2,2. The a i d s to penetration. w. 3-5.
I* The degree of Ifeat (comes from seeing) the empt
ness of &andhas, i.c. form, etc. and from
difference between the emptiness (of different objects);
2. the Summits from not taking them (i.e. the skandha
as a basis;
3. steadfast Patience from (seeing) that it is inadm
sible to take one's stand on them as being permanent, et
4. the highest mundane d h a m s on the road of
saintly Disciples have been laid down through the demo
stration in detail that one should not take one's sta
(anywhere) when one has undertaken the ten stages
why? The Buddha, when he has known enlighte
has not looked out for (any) dhnrma.
p 202 b 7-206 b 6 = A ii 34-38.
1. A ii 34. Through standing on emptiness should one st
in perfect wisdom.
2. A ii 35. One should so develop that one does not take one'
stand on form, feeling, etc.
3. A li 35-6. One should not take one's stand on the ideas tila
' form is permanent, or impermanent ', etc.
4 . A ii 36-8. Nowhere did the Tathagata stand, because
mind sought no support.
11, B. The path of the Pratyekabuddhs.
f
r Abhisamnyliladk~ra
The I w d c & ? of t h paths which consists in the cogrri-
of the p a t h of the Pratyckabuddhas.
w. 6.-7.) (The text next) indicates the depth of
ognition of the Pratyekabuddhas, who do not nerd
be instructed by others (in their present lives, since
ey have in previous lives learned what is necessary
r) the 'self-enlightenment
- of the Self-existent. (When a
ratyekabuddhr, after his edightenment, desires) to make
One hear something with regard to such and such
bject in such and such a form, the said object appears
n without words (in the mind) of that person just in
form which is necessary.
g corresponds t o this in P.
I t s thre~jolddislinctiveness. v. 8.
e distinctive features of) the path of the Pratyelia-
as are summed up in the fact that
it forsakes the construction, in thought, of objective
docs not forsake the (belief in a) subjcct,
llrs a (special) foundation (or source, of its own).
3,1,1. P 206 b = A ii 38. Subhuti: Nothing in particular
has been indicated, nothing in particular has been explained.
Gods thought: What the holy Subhuti here explores,
onstrates and teaches, that is remoter than the remotr,
tler than the subtle, dreper than the deep.
3J.2. P 208a 5. A ii 38-40. AH bcings, and all t l ~ i n p arc
,
a magical illusion, a dream.
3,1,3. P 211. A ii 40-42. The Sutra ~pcaksof thow who
an grasp this teaching, and relates the miraculous creation
f flowers by Indra.
[ 33 I
 EDWARD CONZE

11, 3,2. The aids to penetration. W. 9-10.

1. The degrec of Heat consists in
flict Lctwccn tho merely nominal esis
and the aspect which indicates the true nature of d Cognition of dharma in suffcring): the greatness
2. the Summits (arise) when one discerns that for c t wisdom and of all dharmas),
etc., cannot diminish (or increase),
3. steadfast Patience, when there is no appropriation o
form, etc., because of the emptiness of the internal ele-
ments, etc.
4. the highest mundane clharmas through the aspects o
the non-production, etc., of form, otc.

11 3,2,1. P 212. A ii 42. Separate things are allowed a con-

ventional existence from the standpoint of empirical realit
I1 3,2,2. P 214 a 5. A ii 42.
1f 3,2,3. P 214 4. A ii 43, one trains n cognitioll of dhnrmas
appropriate the skandhss, nor to let them go. A - or give up anything;
B~ddhrth00ddocs not
kinds of emptiness, beginning with the emptiness of the intc
nal elements, is given at P 195-198. 8. (Subsccpcnt cognition in origination:) (a Bodhi-
I1 3,2,4. P 215 a 3, A ii 43. One does
of any dharma, nor to produce one,

11, C. The path of the Bodhisattvas.

11, C a. The path of vision.
11, 4. TItopntfi oJ vision, and the gent ndvantage.
Next, in the knowledge of the paths, onc spc
Path of Vision, together with its advantages. It
fold, with regard to each of the Truths, and
moments of patient Acceptnncc and of Cognition.
are the moments of the knowledge of the paths:
1. (Acceptance of cognition of dharma in
No consent (to the separate existence of aharmas), becnus
the foundation (Suchness) and that which is
 EDWARD CONZE
15. (Acceptance of subsequent cognition of dharma
in the Path:) following on (the observance of the precepts
by which) one refrains from killing living beings, (it leads)
to the establishment of beings in the principle of the know-
ledge of all modes, in which he himself is (already) esta-
blished,
16. (Subsequent cognition of the path:) (and finally
to) the turning over of (the merit from) giving, etc. to
the (cause of the) full enlightenment (of all beings).
1. 1' 215 b 2. A ii 43-4. The Sutrn coneidrr~the r ~ h t i o r lbrt-
ween Suchess and the Tnrhagata, bctween pcrrect wisdom
and the skandhas.
2. P 217 a 7. A ii 45. 3. P 217 b 9. A ii 45. 4. P 218 a 8.
A ii 45.
5. P 218 b 2. A ii 45. The extremes are eternity and annihi-
lation.
6. P 219 b 3. A ii 46-8. The Sutra discusses the infinitude of
beings, and of perfect wisdom, and the Bodhisattva who under-
stands perfect wisdont is a potential Tathngata.
7. A ii 48. I t was because he possessed the fulness of perfect
wisdom that the Buddha received his prediction from Di-
pankara.
8. P 221 a 4. A iii 49. 9. P 221 a 9. A iii 49-50.
10. P 223 a 3. A iii 50-1. The Bodhisattva is protected by the
Gods, etc., because i t is thanks to him that all spiritual attain-k
ments, including Buddhahood, take place.
11. P 223 b 2. A iii 51. 12. P 224 b 6. A iii 51-2. 13. A
iii 52-3.
14. P 225 b 2. A iii 53. The Go&, and all the Buddhas and 1
Bodhisattvas will protect, shelter and defend this follo~er
of perfect wisdom.
15. P 226 a 1. A iii 53. 16. P 228 b 6. A iii 54.
IT, C b. The path of development.
[361
k.b
1: 11, 5 . T V k t the path of developnzent clops. v. 17.
F (These are some of the results of the mshayanistic
1 path of dcvelopmcnt:)
1. Self-discipline a t all times, 2. humility a t all times,
3. victory over the defilements, 4. no occasion for attacks
(from others), 5. enlightenment, 6. (the place where the)
foundation (of Buddhahood, i.e. the perfection of wisdom,
is kept) is worthy of being worshipped.
1. P 229. A iii 54. 2. A iii 54. 3. A iii 54. 4. A iii 54-5.
5. A iii 55-6. 6. P 231 a 9. A iii 53-57.
11, 6. Resolute F~zith. w. 18-19.
Resolute faith should be known as threefold: 1. for
one's own welfare; 2. for one's own welfare and that of
others; 3. just for the welfare of others. Each one of
these again is regarded as threefold: weak, medium, strong.
That, by the division into very weak, etc., is again three-
fold. In this way it has been regarded as 27-fold.
I1 6,l. One aims a t one's owu welfare.
I1 6,1,1. Very weak. P 232 a 2. A iii 57,5-59. The worship
of the perfection of wisdom brings greater mcrit than the
worship of the relics of the Tathagatn.
I1 6,1,2. filoderately weak. P 234 a 7. A iii 59-61. The cult
of the perfection of wisdom is greatly profitable, and brings
much reward. But rare are those who have perfect faith,
! and rarer those who become irreversible.
[I 6,1,3. Fairly weak. P 236 a 7. A iii 61. Onc should inde-
t' fatigably practise perfect wisdom as the Tathagntas of the
C
past bave done.
I1 i,1,4. TVeakly medium. P 336 b 8. A iii 61-3. Dcvotion t o
1
j.
the perfection of wisdom brings more merit than the ealt
or Stupas;
t371
r
 EDWARD CONZE

I1 6,1,5. Moderately medium. P 237 a 5. A iii 63. even 11, 7. Praise, euloLy and glori$cation. v. 20.
though one filled Jambudvipa with stupas; 1. Prniee, 2. Eulogy, 3. Glorification: with respect t o
I1 6,1,6. Strongly medium. P 237 b 1. A iii 64-5. and 80
t h e perfection of wisdom one c o ~ ~ s i d r rthe
s degrees of
for a Four-Continent-world system.
I1 6,1,7. Weakly strong. P 237 b 5. A iii 65-6. and so for resolute faith, i n nine triad6 (as before).
a small chiliocosm;
I1 6,1,8. Medium strong. P 237 b 9. A iii 66.67. and so for I1 7,l.Praise.
a medium di-chiliocosm. 1. P 248 a 8. A v 102
I11 6,1,9. Strongly strong. P 238 a 4. A iii 67-8. and so for 2. 104
a great tri-chiliocosm. 3. 249 b 9 104
6,2. One aims a t the welfare of oneself and of others. 4. 250 a 2 105
6,2,1. Very weak. P 238 a 9. A iii 68-70. And so for all 5. 250 a 2 105
beings in all the great tri-chiliocosms. I1 7,2. Eulogy.
6,2,2. Moderately weak. P 2400 6. A 72-80. The power 1. P 250 a 8. A v 109
and advantages of perfect wisdom are described. 2. 8 110
6,2,3. Fairly weak. P 242 b 2. A 80-83. Further advnn- ' 3. 9 110
tages of perfect wisdom. 4. 110
6,2,4.Weakly medium. A 82-83. 5. 110
6,2,5. Moderately medium. A 83-84.
6,2,6. Strongly medium. P 243 a 7. A 84.
E I1 7.3. Glorification.
1. A v 116
6,2,7. Weakly strong. A 84. 2. 120
6,2,8. hledium strong. A 85-88. 3. 123
I1 6,2,9. Strongly strong. A 88-92. 4. 126
I1 6,3. One aims a t the welfare of others.
I1 6,3,1. Very weak. A iii 92-3. There is more merit in shar-
ing perfect wisdom with others, than in keeping it to oneself.
I1 6,3,2. Moderately weak. A iv 94. Perfect wisdom is more 11, 8 . The atlention to turning over (all merit t o t h e cause
valuable than the relics of the Tathagata. of supreme enlightenment). w. 21-23.
I1 6,3,3. Fairly wcak. A 94.. 1. (The Sutrn firfit describes) t h c rlistinctive (merit
I1 6,3,4. Weakly medium. A 94-95. derived from) turning over (as compnred with other meri-
I1 6,3,5. Moderately m~~clium.A iv 96-8. Simile of ~vinlung torious actions, which resulis from) its suprcmc fuuction
jewel.
(.ivhich is t o t u r n over t o supreme cnlightcnnient t h e n ~ c r i -
I1 6,3,6. Strongly medium. A 98-9.
I1 6,3,7. Weakly strong. P 245 b 2. A iv 99. torious deeds of all beings after one has rejoiced over
I1 6,3,8. Medium strong, P 246 b 6. A 99-100. them);
I1 6,3,9. Strongly strong. P 247 a 5. A 100-101. 2. (it t h e n considers it under) t h e aspcct of non-ap-
prehension (of all meritorious dharmas);
 EDWARD CONZE
3. (the mental. activity by which the turning-over, or
dedication, is effected) is marked by the absence of
perverted views;
4. the isolatedness (of this hccumulation of merit results
from the lack of any connection of it with a self, or such-
like);
5. (one takes as one's) range the recollection that in
their own-being the multitude of the merits of the Bud-
dhas (is like an illusion);
6. (the turning over is eharacterised by being associat-
ed with) skill in means,
7. signless,
8. enjoined by the Buddhas;
9. (the merit) is unincluded in what belongs to the
triple world;
10.-12. the turning over itself gives rise to great merit,
which is 10. weak, 11. medium, 12. strong.
11, 9. Attcn~iolzto rejoicing. v. 24.
Owing to his skill in means (he appreciates) from the
staudpoint of (conventional truth) the wholesome roots
(of himself and of others) and rejoices a t them, but (in
ultimate truth) he does not apprehend them, - (in this
way) is the development of the mental work on Rejoicing
11 9. P 267 b 2. .4 vi 161.
11, 10. The mark of colasummation (on the path of develop-
ment which is withouth outflows). v. 25.
(It is considered from five points of view:)
1. its own-being (is omniscience, or the unperverted
perception of the skandhas, which are seen to be devoid
2. its excellence (it that of the perfection of wisdom,
without which the other perfections cannot bring about
the attainment of Buddhnhood);
3. one does not get involved in anything;
4. the procuring of (the virtuous) dhermas, but not
after the manner of a basis;
5. (it is) that which brings about the great aim (i.c.
11, 11, Absolute Pririty. w. 26-31.
11, 11,l. Tho rtrtiscs of $rm he7ictf (in thc Dltnrmn, wbith
e the fnctors fnvonrable to purification) are:
1. tending (and honouring) the Buddhas,
3. (fulfillment of the six perfcctions, i.e.) giving, etr.,
3. skill in means.
 EDWARD CONZE
E Abhisamayitlalik~ra
11, 11,2. The causes of falling away from D h m a (which rately weak, etc. up to: very strong), and which countcr-
are the factors unfavourable to purification) are: acts the taints, which are (correspondingly dividcd in
1. being under the influence of Mara, nine ways into) very strong (,moderately strong, ctc. to, very
2. lack of firm belief in the deep (monistic) nature weak).
of dharma, b ) With regard to the process of countcracting (the
3. settling down i n (a belief in the reality of) the defilements of) the triple world (the Sutra then) refutes
skandhas, etc., an objection (about the order of the antidotes with regard
4. being taken hold of by a bad friend. to the strength of the defilements), by considering the
11, 11,3. (The general character of absolute purity). ameness of (the cognition) which measures (the strength
The purity of the fruit is (identical with) the purity ath and defilcmcnts), (the object) which is measured,
of the skandhas. The purity has here been proclaimed of the path (itself) (in view of the fact that the triple
in the sense that those two are not broken apart, not cut Id offers no basis for valid discriminations, and d l
apart. dharmas are cqually illusory).
11, 11,4. (The diffcrci~tfonns of absolute purity).
The purity of the (cognition of the) I1 11. P 273 b 6-283 a 6 . S xsvi 1-aaviii 253. A vii 176-
a) Disciples, b) Pratyekabuddhas, c) the Iegitimat 109,18.
sons of the Jina (i.e. the Bodhisattvas)
(results respectively from)
a ) the forsaking of the (covering of the) defilements,
b ) (the forsaking of the covering of the defilements
and of that part of the covering of) the cognizable (which
consists in the imputation of the reality of an objccr),
c) (the forsaking of the covering on) the triple pat
(of all the three vehicles);
d) but the absolute (purity) of a Buddha is (the
forsaking) of all (coverings, from defilement or from igno-
rance, together with their residues).
I
11, 11,s. (The varictics of absolute purity, when ~ i a c e das k
a proccss) i
i
a) Purity (is realiscd) in nine stages on the path (of I-
development), which is (divided into) very weak (mode- f
i
 ED WA RD CONZE
i
k activity which has for its object) the Jinas, etc. (is a source
111. ALL-KNOWLEDGE
111, 1-2. Unestablished in either becoming or quietude. V. 1.
Not on the further shore (of Nirvana), nor on this
(shore, of the samsaric world), nor established midway
between them, the perfection of wisdom is understood
through the cognition of the sameness of (the dharmas
in the three) periods of time.
111, 3-4. Farness and nearness of perfect wisdom. v. 2.
She remains distant through lack of skill in means,
and (also) where a sign is taken as a basis. Her nearness,
in the right way, has been said (to be due to) skill in means
111, 5. Points to be shunned. v. 3.
The points to be shunned consist in false notions about
the practice with regard to:
1. the emptiness of the skandhas, (i.e.) form, etc.
2. (the own-being of) the dharmas which belong to
the three periods of time,
3. (the achievement of) the wings to enlightenment,
giving, etc.; (in each case the false notions interpret these
items as real separate entities).
III, 6. Antidotes. w. 4-7.
(The antidotes are:)
1. to have no sense of ownership in connection with
(the practice of the six perfections), giving, ctc.;
2. to enjoin others to the same (selilessness);
3. the repudiation of (all) the points of attachment,
(and in this connection it is ~ o i n t e dout that the mental
Abhisamayaladkara
of much merit, but it is not a complete antidote because
it has the character of) a subtle attachment. (The ap-
prehension of any form, or entity, whatsocvcr consti-
tutes a subtle attachment); because that (i.e. emptiness)
is (the original essential nature) of (dl) dharmas in their
depth, owing to the fact that by their essential original
nature they are IsoIated. When dharmas are cognized
having (all ultimately) one single essential and original
(which is just the absence of a differentiated
-
), that is the removal of (all) attachment. (The
of dharma) is spoken of as hard to understand,
se (its intuition is reached by) the annulment of
bjects (and of all other objects of empirical conscious-
; it is considered as unthinkable, because (in respect
there can be) no comciousness of the skandhas.
a t being so, this whole distinction between the points
e shunned and the antidotes, as it has been explained
here), should be k n o w (to fall) within the compass of the
hinayanistic) all-knowledge (and therefore it colicerns the
&tic misconceptions of the Hinayanists).
I, 7. Endeavours. w. 8-lob.
(The training of a Bodhisnttva, which conforms to the
inayanistic capacity for understanding, conlpriscs ten)
endeavours. They are:
1. (the training in the negation of the realistic impu-
ations) with regard to the skandhas,
2. with regard to their impermnncncc, etc., (and to)
3. their being neither complete nor incomplete;
4. the removal of (attachment to) his course (anti
ractices) (as separate entities), because of his non-attach-
ent to them (i.e. the skand1w.s);

EDWARD CONZE
5. (the insight into) the immutability (of perfect
wisdom), (and)
6. into the absence of an agent (in the skandhas);
7. (the training which comists in) an endeavour to
do what it is hard to do, (and which is) threefold, (i.e.
a) the ultimate aim is difficult to realise;
b) it is difficult to be trained in the realization of
the knowledge of the paths;
c) the activity on behalf of living beings is difficult
to perform).
8. One (then) considers the training insofar as it is
not barren, (since it leads to) the attainment of the fruit
(or reward), which corresponds to the merits (acquired by
the meditator),
9. (and then) the training (which leads one to a posi
tion where one) is not conditioned by anyone else, (where
onc is completely independent of others).
10. (Finally one considers) the one who experiences i t
in the seven aspects in which (the dharmas which consti- *
tute him and his training) resemble (a dream, a magical f "
illusion, a mirage, an echo, a reflex, a city of the gandhar
vas, a fictitious magical creation).
111 7. A viii 193-198.
P: 1. 285 a 8. 2. 287 a 5. 3. 287 b 5. 4. ?. 5. 288 b 4.
6. 288 b 8. 7. 288 b 9. 8. 289 b 6, 9. ?. 10. 290 a 9.
111, 8. The snmeness of tlic cnrlcavours. v. 10 C-d.
The (ultimate) sameness of (the endeavour, or the iden-
tity of all its constituent factors) is (here) understood as
the absence of four kinds of preconception about the skan-
dhas, (which concern the separate reality of a) the cate-
$,
f
f Abhisamayiila6kira
gories employed, such as form, feeling, ctc.; b) of their
special marks, such as blue, etc.; c) of their subdivisions,
as when form ia taught to be 22fold; d) of tho el em en^
he path of training, such as the 4 aids to penetration,
111 8. P 290 b 3. A viii 198.
E?P
111, 9. The Path of Vision. vv. 11-15.
(Also) within the compass of (a Bodhisattva's medi-
tation on the hinayanistic) all-knowledge the Path of
ision consists of (16) moments: the acceptance of the
ognition of dharma, the cognition of dharma, the accep-
nce of subsequent cognition, the subsequent cognition,
nd these four) refer (in turn) to the Truths of Ill, (ori-
nation, stopping, path). The (16) moments are (as fol-
WS):(The cognition that) thc skandhas
1. are neither permanent nor impermanent;
$ 2. they have gone beyond the extremes (of ctcmity
and annihilation, of freedom and bondage);
. they arc purc (as being neither empty nor not
t~);
. they are neither produced nor stopped, (neither
defiled nor purified);
5. they are likc space,
6 . without (any) pollution (either by defiling agents,
r by entities which have originatcd);
7. (they lie) out4dc (a11 possibility of) appoprin~ion,
. can, in their own-being, not be espressrd by words,
. and therefore their meaning cannot be communi-
ted to others by means of words;
10. they do not effect a basis (for apprehension),
 EDWARD CONZE

11. (have) absolute purity (because they are equally

out of contact with the defiling as with the undefiled ele-
ments);
12. for them disease (i.c. any kind of suffering) is impos-
IV. THE FULL UNDERSTANDING OF ALL MODES
sible,
13. the states of woe have ceased (for Bodhisattvas
who are fused with perfect wisdom),
t IV, 1. Aspects. w. 1-5.
14. there is no thought-construction with regard to the The (general) mark of the aspects is that they (act
realisation of the fruit,
15. no contact with (the) signs (of dharma~);
[ as antidotes againat) the varieties of the theory which
sumes the reality of separate) entities. They are of
16. and a non-genesis of the cognition of entities and ree kinds, in accordance with the three kinds of omui-
their verbal expressions as two separate items.
, 1,l. 27 aspects relating to (hinayanistic) all-knowledge.
There are four for each (of the first three) truths, (but)
r the (truth of thc) path fifteen are rerncmbcred. They
(1-111) A brief rdsumb. v. 16.
begin with the aspect of 'non-existent ', and end with
There is (the knowledge of all modes), then there is (the
the aspect of ' unshakeable '.
knowledge of the paths), and then there is (all-knowledge),
- IV, 1,2. 36 aspects relaring to the knowledge of tho paths.
three of them, the end of (the first) three topics is
(Here) eight, seven, five and sixteen are proclaimed in
thereby announced.
; due order respectively with regard to the cause, the path,
P 294 b 2. H claims t o find this threefold rEsum6 in A i s 203-4. I11 and stopping.
* IV, 1,3. 110 aspects relating to the ltnoufledge of all modes.

(This section) begins with the pillars of mindfulness,

1 t and ends with the aspects of Buddhahood. I n accor-
t dance with the distinction! between the three kinds of
omniscence, that of Disciples, Bodhisattvas and Buddhas,
i and with reference to the truth of the pnth (and its many
k varieties), (the aspects) me in due ordcr considered as
:
i
respectively thirty-seven, thirty-four and thirty-nine.

' IV 1. P 297 a 1-301 h 3. S x s i s 293 a-295 h. A ix 201-207.

t The list of the aspects is given in Tucci, pp. 13-15.
i
b t 49 I
 EDWARD CONZE
IV, 2. The endeavours. W. 6-11.
IV, 2, A. Thepersons who are suitable to mnke the endea
vows. w. 6-7.
(People are) worthy of hearing this (perfection of wis
dom) because
1. they have done their duties under the Buddhas (
the past),
2. they have sown wholesome roots among them,
3. they have good friends to help them.
The good are worthy of studying it, bearing it in mi
(and meditating on it) because
1. they have honourcd the Buddhas,
2. have questioned them,
3. have coursed in (the perfections of) giving, mora
lity, etc.
N, 2, B. The methods of training. W. 8-11.
(The endeavours which are needed for the intuition o
the aspects of the three kinds of omniscience are 20 i
number. They are):
a ) (1-5., concern the essence of the training):
I. One does not insist on the reality of the f
k (In order to bring his practice of perfect wisdom
skandhas.
_ 2. (The insight into the fact) that (in true reali
this endeavour) about them is no endeavour.
3. (The insight into) the depth of the Suchne
(of the skandhic elements which constitute the process o
training),
4. (the insight that these elements) are hard
fathom, (and really inaccessible to discursive txough
5. (the insight into) their immeasurableness; (the
are infinite and without any limits).
b) (6-13, concern the individual who trains):
F Abhixnmay~Iadkiirn
6. (A beginner) reaches nndrrstancling painfully
nd slowly, (and he is still full of fears about emptinrss);
7. (on the degree of Heat) he obtains (from the
ddha) his prediction (to Buddhahood),
8. (on the degree of Summits) he (obtains) irrever-
ility (from full enlightenment),
9. (on the degree of Patience) he (deEnitcly) goes
forth (to emancipation),
10. (on the degree of Highest mundane dharmas)
(reaches) a state free from impediments (in thc unim-
peded concentration, see V 7),
11. (on the path of vision, 'or the first stage) (his
ondition is characterised by his) nearness to enlightenment,
12. (on the 2nd to 7th stage by the) speedy (pro-
gress to enlightenment),
13. (on the 8th stage) (by carrying on his activi-
es in pursuit of) the welfare of others.
c) (14-17, concern the'means by which the training
to fulfillment, the Bodhisattva should)
14. (see that merits and defects from the stand-
oint of absolute reality) do neither grow nor diminish;
15. he should not form the view that there is a
arma (or virtue), or a non-dharma (sin);
16. he should not perceive (the fact even) that
e skandhas are unthinkable etc.;
17. he should not discriminate the sign or exi-
stence of the skandhas.
(1) (18-19, conccrn the result of the training):
18. (On the 9th stage) he bestows (on others) the
precious jewel of the fruits (of a holy life),
 EDWARD CONZE
3,l. The annihilation of Mara's power. P 310 a 3. A x 221
19. (on the 10th stage he is perfectly) pure. 2. One is brought t o mind by the
e) (20, concerns time): Buddhas, and is aware of this fact 310 b 1 223
20. (The last endeavour is) connected with the deli 3. One is placed into thc sight of
mitation of time (i.e. the Bodhisattva lkes a certain time, the Buddhas b 7 224
such as a month, or a year, which he will devote to the 4. One is quite near full enlighten-
study of the PrajEiipiiramitci). ment 311 a 3 224
5. -
One realiscr the areat aim Le.
that one is not separated from the
Buddhas; the great advantage,
i.e. a happy destiny; the great
fruit, i.e. supremc enlightenment;
the great karmaresult, i.e. action
for others after one has won
enlightenment) 311 a 4 224
6. One ean judge the character of
differcnt countries (as t o how far
they are snitablo for preaching
the perfwtion of wisdom) 311 b 4 225
7. All dharmas without outflows are
perfected 313 a 2 226
8. One becomes a person who can
communicate the doctrine t o
others 313 b 3 22 7
9. Onc cannot be deflected from en-
lightenment 313 b 7 227
10. An uncommon store of merit is
acquired 313 b 8 227
11. The pledges (one has made on
behalf of others) are genuinely
redeemed 314 a 1 227
12. One receives a sublime reward 314 a 9 228
N,3. The qualities. v. 12 a , b. 13. One ia active for the weal of
There are fourteen (virtuous) qualities (which are ob beings 314 b 2 228
tained as a result of the endeavours), beginning with th 14. Onc is certain t o win (perfect
waning of the power of the Mares. wisdom) 314 b 8 239
 EDWARD CONZE
IV, 4. Faults. v. l2c, d .
The faults should be discerned as six, together wit
four decads.
IV 4,A. Faults within the student himself.
IV 4 , l . (The perfection of wisdom) is at-
tained only with great difficulty P 315 a 8. A xi 23
2. Sudden flashes of ideas arise too
quickly 315 b 4
3. Unsuitable bodily behaviour 8 miti) as not in the letters
4 . Unsuitable mental behaviour
(caused by distractions, when
studying the sutra) 316 a 3
5. Recitation, etc. (of the sutra)
for wrong reasone (e.g. love of
gain or honour) 316 b 1
6 . Consideratiion of the motives for
the rejection (of the doctrine
of Prajficipriramitci)
7. One deserts (the Prajficipdramiti)
which is the cause of Buddha-
hood
8. One loses the taste for the most
sublime (teaching of the prajfid-
pCramit6) 317 a 8
9 . One desens the supreme vehicle b 3
10. One deserts the highest goal \ 7
11. One deviates from both the
cause (of Buddhahood) and the
fruit connected with i t 318 a 2
12. One deserts (the opportunity to
win) the highest possible (form
of existence) 318 a 9
13. The production of manifold
flashes of idem, and of distract-
ing thoughts directed towards
a great variety of objects 318 6 4
Abl~isamayiiladkHra
14. One settles down in the idea
t h a t (the Prajficipbrcirnitci)is co-
pied out 319Aa 4
15. One settles down in the idea
that (the Prajiiciprirdmif6) is not
copied out 319 A a 9
6. One adheres (to the Projiiciparci-
mitci) as in the letters 319Ab 1
7 . One adheres (to thc Prrijiicipdra-
319Ab 3
18. One (devotes) attention t o (world-
ly objects such as) a pleasant
countryside, etc. 319 B a 3
19. A taste for gain, honour and fame
20. One seeks for s l l l in means
where it cannot be found 319 B b 2
4,B. Faults which arise from a dis-
cord (or maladjustment) bel-
ween student and teacher.
21. The one is zealous, the other
indolent 319 B b 7
22. Though either may be zealous,
they are separated by living in
different pmts of the world 319 13 b 8
23. The one vnlucs gnin (and hon-
our), the other is easily satisfied 320 a 2
24. The one has undergone the au-
sterities, the other has not 320 a 7
25. The one is lovely in his nature,
the other unlovely 320 b 4
26. The one is generous, the other
stingy 320 b 8
27. The one i~ willing to give, the
other not willing t o acccpt 321 a 2
28. The one rcquircs a hrief ex-
planation and the other gives
n detailed one, and vice versa 321 a G
 EDWARD CONZE
The one has the higher know-
ledge of the dharma (as ex-
pounded in) the sutras, etc.
and the other has not
The one is endowed with the
six perfections, the other is not
The one has skill in means,
the other has not
The one has a powerful me-.
mory, the other has not
The one loves to (study),
write (etc. the Prajiizpcira-
mi@), the other does not
The one is covered over with
sense-desires (and other evil
states), the other is without
them
The aversion to bcing reborn
in the states of woe (for the
sake of other beings)
Delight at (the thought ofj
going t o a blissful existence
(in the heavens)
The one is fond of solitude,
the other of company
(The student) wishes to asso-
ciate (with the teacher), but
(the teacher) gives him no
opportunity
The one needs some material
help, the other is unwilling
to give it
The one goes to a a place of dan-
ger, the other to a safe place
The teacher goes to a place
which is short of food, and the
other refuses to come with him
Abhisamay ~ i a h k i r a
The teacher goes to a place
haunted by robbers, and the
student refuses to go there 324 a 2
The teacher likes to see the fa-
milies (which feed him, and so
has no time for his students) 324 a 8
External unfavourable condi-
tions
Mara makes an effort to dissuade
(from the perfection of wisdom) 324 b 2 248
(Mara) arranges a fictitious, or
counterfeit (appearance of the
Buddha) 325 a I 149
(Mara) produces a longing for
undesirable things 325 a 7 250
5. Marks. w. 13-31.
Sutra now considers t h e marks, or characteristic
, of t h e training). T h a t b y which something is
, t h a t should be known as its mark. And t h a t
is threefold, (Le. 1. t h e marks of the) cognition (which leads
to final enlightenment), 2. t h e distinctive marks (of t h e
mahayanistic path), 3. (the marks) of t h e activity (which
accompanies t h e cognition). B u t 40., t h a t which is marked
is t h e own-being (of the training).
, 5,l. The marks of cognition.
, 5,la. The marks of the cognition as regmds all-know-
Thesc are t h e marks of the cognition comprised under
e heading of (the hinayanistic) an-knowledge. ( I t is a
cognition) with regard to:
. 1. t h e appearance of t h e Tathagata (in t h e world,
s a result of perfect wisdom),
(2.-15. concern aspects of t h e Buddha's cognition)
 EDWARD CONZE AbhisnrnayPIafik3rn

(which sees) the. world as essentially not crum 1. emptiness, together with
2. the signless, and
(which cognizes) the thoughts and doings of (all 3. his rejection of plans for the future;
beings, (his cognition of) non-production,
4 . (cognizes) those thoughts (insofar as t
collected,
5 . or (insofar as they are) dispersed, 7. of the unreality of purification,
6. (cognizes) the aspect from which they do not get 8. of non-existence,
extinguished,
7. (cognizes the mind) of those with greed, (hate and 10. of lack of support,
delusion),
(8. and of those without greed, hate and delusion)
9. (the thoughts) which are extensive,
10. those which have gone great, . as unconditioned,
11. those which are unlimited; . as free from discrimination;
12. (it knows) that consciousness cannot be defin . (the Buddha's ability to demonstrate) the distine-
(since it is devoid of any separate essence of its own, (between dharmas),
of any similarity by which it could be charact
13. it cognizes minds (or thoughts) as impe
14. (has a cognition) of that which one calls , 5,lc. The marks of cognition as regards he lznowledsc
mations -(and negations, carried out by the tho
cesses of others, and which lead to erroneous views),
15. has a cognition of the (unreality of) these (views)
(when considered) from the point of view of Suchness,
(and) thence furthermore (there is)
16. the Sage's understanding of Suchness, and the his own dharma (which is the perfection of wis-
communication of that to others.
IV, 5 , l b . The marks of cognition a s regards the Iknowledge
of the paths.
The marks of cognition under the heading of the know-
ledge of the are considered with reference to (the
Buddha's cognition of)
 ED WA RD COXZE
6. (that the Buddha has a cognition of) the fact that
(all dhannas) have not been made by an agent,
7. that (the Buddha has) a cognition which reaches
everywhere,
8. that (the Buddha) has the ability to show that which
is imperceptiblc,
9. that he (cognizes) the world from the point of view
of its emptiness,
10. that he (can) indicate (this emptiness),
11. make it known,
12. show it up,
13. that he can demonstrate the unthinkability (of the
skandhas i n their true nature),
14. their (basic) quiescence,
15. the cessation of the world,
16. (and the cessation) of the perception (of the world).
TV, 5,2. The distinctive marks.
The distinctive marks (which indicate the points of
superiority of the mahayanistic path) are taught by way
of 16 moments, which have the (four holy) Truths for
their range, (which correspond t o the 16 moments of the
path of vision, as given a t I1 4), and which are distinguish-
ed by the special distinctive marks of unthinkable, etc.
The 16 points 5y which the distinctive path (of a Bodhi-
sattva) is distinguished from the other paths are as fol-
lows: (The Absolute is cognized as)
1. unthinkable,
2. incomparable,
, 3. transcending all measure,
4. (transcending all) calculation;
5. as comprising (the virtuous qualities) of all the
saints;
hbhisamnyilahkira ,
6. the knowledge (of the Absolute) is accessible to the
perience of the wise,
7. (but) it is not shared (by the Disciples);
8. it briiigs quick(er) understanding (than that of the
9. undergoes neitltcr loss nor increase,
10. is an (inteiue) progress (in the six perfections),
11. (and leads to the accomplishment) of full attain-
12. (This knowledge of perfect wisdom is further con-
dered with regard to) its objective support,
13. its (subjective) foundation (which is the Absolutc
in the Bodhisattva),
\ 14. the full complement (of the factors necessary for
realising perfect wisdom),
15. the assistance (provided by the power of perfect
wisdom and of skill in means),
16. the absence (in it) of a relishing (for any notions
of I and mine, and for any separate dharmas).
IV, 5,3. The marks o j acfivity.
The marks of the activity (of a Bo,dhisattva, who during
his training helps others, are as follows):
1. H e brings benefits to people,
2. ease,
3. shelter,
4. a refuge,
5. a place of rest,
6. the final relief;
7. he becomes an island (to the world), (and)
8. acts as a leader (to it);
9. he does not (in his mind) turn towards (any beings
as to real persons whom he might really benefit),
 EDWARD CONZE

10. (he knows that) in actual fact the fruit (as unpro- 9. (and) one has (learned to) refrain from settling down
duced, etc.) cannot be realized through the three vehicles, (in any entity in connection with this development).
11. and finally there is the activity of bcing a means 10. (The sutra then) speaks of the objective support
(or route) to salvation. of this development which is like an illusion or like space),
TV, 5,4. The marks of own-being.
The (description of the) own-being (or essential
racter of the meditative training) consists of 16 poin
As a mark it (i.e. the own-being) is (here) intended, a
therefore it is understood t o be the fourth mark. (The
points are: The essential nature of those who unde
training is)
1. separated from the defilements (i.e. greed, hate and
delusion), y separate dharma),
2. from the tokens (of the defilements, which manifes 14. without a resort, (route, or destiny),
themselves in bad conduct of body, voice and mind),
3. from (an unwise attention to) the signs (of the defi 16. and free from the apprehensioli (even) of Suchness.
lements),
4. from both the points t o be shunned (i.e. greed, etc.
and from their antidotes (i.e. non-greed, etc.). 256 10. 330 a 4 263
5 . (In its essential nature the meditational develo 256 11. a 8 264
ment is) hard to do (since i t aims a t leading all beings 4. 329 n 1 257 12. b 2 265
Nirvana without establishing any connection with t 257 13. b 6 268
258 14. b 9 268
skandhas, or any dharma whatsoever).
7. 329 n 9 260 15. 331 6 7 270
6. It is devoted to one aim only (since the Bodhisattva 8. 329 b 9 261 16. 271
cannot possibly fall on the hinayanistic level),
7. and (does not depart from) the program (which is
the achievement of Buddhahood). IV 5,lc, 1-16, P 334 b 3-336 b 4. A xii 274-280.
8. (Further the own-being of this meditational d b 4. A uiii 281 11. P 311 a 2 . A xiv 285
( S ch. 34, Ad clr. 44) 12. 343 n 3. 2R6
lopment is marked by the fact that) it offers no basis (for
6 . P 3391 6 . A xiv 283 (S ch. 35, Ad ch. 4:)
the apprehension of anything that should be developed 283 13. P 344 a 2. 287
of anyone who does the developing, or of the develop 8. 340 n 3 . 283 14. b 7. 288
ment itself), 283 15. 345 b 6 . 290

[621 1631
 E D WA R D CONZE h b h i s a m n y iilnfikjro

10. b 2. xiv 284 16. 348 a 6. xv 2 ich is thc accomplisl~rncntof one's

IV 5,3,1. P 3496 3. A xv
2. b 9. 293 8. 352 b 1.
(between doer, deed and doing); (and)
3. 350 a 2. 293 9. 353 a 3.
4. a 4. 294 10. . Wisdom, which is the cognitio~lof dharmas in all
5. a 7. 294 11. 359 a 7.
6. b 6. 295 strength of the Aids to emanci~)ntion.
IVf5,4,1. P 356a 7. A x v 299 9. P 359 a 5. - A xv regarded as easy to know by the
(S ch. 37, ~d ch. 47) 10. 360 a 1. are strong in faith, ctc.), as hard
2. 356 a 9.
3. b 1.
also those who are only moderately strong in faith,
4. , b 2.
5. b 7.
6. 357 a 7. 300 14.
7. b 1. 301 IS. 366 b 9.
8. b 5. 301 16. 367 a 6.
C. 1. The strong Aids to emancipation. A xvi 313,G
2. The weak Aids to emancipation. P 371 a 3
3. The medium Aids to emancipation. a 8
IV, 6. The Aids to Emancipation. W. 32-34.
IV, 6a. The Aids to emancipation i n general.
The skill (which is in possession of bot a) (In its next section the Sutra) recommends the
dam' and skill i n means) (and which move ys in which those who arc on the stage of Heat make
attainment (by means of a cognition wh beinga into an object (of thcir thoughts): their thoughts
signless (for its object, and through the manifes described (first of all) as even (friendly, well-disposed,
within the personal continuity of a Bodhisattva, of) e from aversion, free from harm; and then) as tenfold
rosity (and of all the other constituents of a Bu all beings as if they were one's
that, in this Full Understanding of All Modes, is regarde her, father, brother, sister, son, daughter, friend, rcla-
as the Aids to Emancipation. , kinsman or nlatcrnal relative).
IV, 6 Z. A JvejoEd division of the Aids t b) (The Bodhisattva) has come to thc Samnmits when
They arc fivefold, as himself desists from (all) evil, stands (himself in the
1. Faith, which has the Buddha (Dharma and Samgha gressive path which consists in) giving, etc., and also
for its object; oins those (practices) on others, proclaims their praises
2. Vigour, which ranges over giving etc.; them), and makcs rhem conform (to illen~).
f 64 I [ 65 ]
 EDNARD CONZE
c) And so (he comes t o the stage of steadfast) P a
tionce ~vhenhe establishes both himself and others in t h
cognition of the (four holy) Truths,
d) and likewise one should understand the
(mundane) dhannas (as reached) when (he himself)
all beings, (and incites others to do the same).
IV7. P 373 a 4-377 a 1. A xvi 321-322.
m, 8. The host of irreversible Bodhisattvas. w. 38-5
The host of irreversible Bodhisattvas (consists of Bo
sattvas who) proceed successively 1. on the Aids
tration, 2. on the path of vision, 3. on the path of
meditational development.
IV (I. p 377 a 1. The marks of irreversibility in general.
A xvii 323.
m, 8,1. The marks of irreversibility on the 2 ~ ~ofe lthe Ai
to Penetration. (vv. 39-45).
The marks of the irreversibility of him who stands 0
the Aids to Penetration are said t o be nvmty, by wa
of the tokens which begin with the turning away fro
the skandhas. (These tokens are as follows):
a ) Heat.
1. The turning away from the skandhas (to the Such
ness which is their true reality),
2. the extinction of doubt (which is shown by t h
emergence of unwavering faith),
3. the extinction of the (eight kinds of) inaus~iciou
rebirth;
4. he himself stands firm in what is wholesome, an
he enjoins it also on others;
5. (the practice of the perfections), giving, etc., is
sed on (the identification of oneself with) others;
the meaning (of the
he acts with) his body,
he does not meet with m y of the five hindrances;
ards iguora~lceand other
ess andself-possession,
ars a) clean robe, etc.
(there is) no crookedness in his heart,
he has taken upon himself the (12) ascetic practices,
15- (his mind knows) not (the 8tates which are hostile
the perfections), like mennness, eta.;
he moves towards a junction (with perfect wisdom,
is not in conflict) with the true nature of Dharma;
he desires to go into th2 hells for the weal of the
18. He cannot he led astray by others.
19. when Mars recommends a wrong (or colmterrcit)
ath, he recognizes that ' this is Mara (who speaks) ',
d ) Highest mundane dharmas.
20. and, finally, he takes up the (progressive) practices
which (everywhere) the Buddhns have rejoicccl.
It is by these twenty tokens that (one can know that
a Bodhisattva) who is engaged in the practice of (the
degrees of) a) Heat, b) Summits, c) Patience, and d) 1.11-
 EDWARD CONZE

ghest (mundane) dharmas, does not turn back on that he can enter into those states of meditative trance,
enlightenment. but does not dlnw hi^ fiatme rehirtlt to be detcrlninetl by
m, with tllc result that 110 is rcborn in the world of
I V 8,1,1. P 377 a 7. A xvii 323 11. P 370 b 3. A se-desire, and not in the world of form or of fnrmless-
2. 323 12. 373 b 5.
3. 378 a 2. 324 13. b 9.
4. a 5. 324 14. 380 a 4. 5. H e is light in body and mind,
5. b 1. 325 15. a 6. 6.-circumspect in the use of pleasant things (which
6. b 6. 326 16. a 8. possesses and enjoys without caring for them, without
7. 379 a 2. 326 17. b 2. gcrness or nttnchmcnt).
8. a 6. 326 18. b 6. 7. a t all times (in all his lives) hc leads a chaste
9. a 7. 326 19. 381 b 6 .
10. a 8. 326 20. 383 a 3.
8. he is pure in the manner of earning his livclihoo&
n, 8,2. The marks of irreversibility of one who stands d provides for it in the right way).
the path of vision. (VV. 46-51).' 9. He avoids to dwell on, or to be occupied or prc-
On the path of vision one should discern the mark8 0 pied with the (5) skandhas, (18 elements, 12 sense-
a Bodhisattva's irreversibility in accordance with the ( s, which he regards as all equaUy empty).
moments, (defined by) the (patient) acceptance of t 10. with the (possible) obstacles (to his attai-cnt
(of dharma) (etc. as a t 11 4). The tokens ancipation, which have all lost their power to harm
irreversibility of the wise who stand on the path of visi
are (in accordance with) the 16 moments, as follows: 11. with (the varied multiplicity of) his equipment
1. revulsion from (the habit of forming) a notion edightcnment, in view of the fact that he has under-
the &andhas (as separate entities which have actual od the f ~ u l t sof discrimination),
been produced); 12. with battles (killers and their victims, llostile
2. firmness of the thought (by which he aspires es and antidotes, because he has abandoned the &ire-
supreme enlightenment, which he continues t o regard a ce between subject and object; and in consevence he
worth winning, although it is like space, and his self has caches a fourfold cessation of his karma-result; i.e. the
no place in it); essation) 1) of his faculties, (2) of the subjective basis of
3. the turning away from (thoughts which aspi culties, 3) of the objective range of the faculties,
for) the two inferior vehicles (of the Disciples and Pr of the settling down in the notion of self);
tyekabuddhas), . with meanness (immorality, and the other stntcs
>4,. the mastcry over the limbs of the (four) trances to the six perfections).
(and the four formless attainments) (which consists i 14. I i e does not grasp a t even the least dharma,
 EDWARD CONZE
AbhisamayHladklra

15. (he reaches) certainty about his own stage, an IV, 8,3 C. Nine degress of the path of developnzent.
stands firmly on the triad of the levels (which is essen- By way of making a continuous series (the Sutra) con-
tially the same as the triple omniscience); siders (the path of development) as ninefold in kind, (by
16. he renounces even his life for the sake of the distinguishing three degrees each of) weak, medium and
Dharma (which consists in the knowledge of all modes, ong, and in addition it distinguishes (another series of
etc.). e, with regard to the hostile states arising from false
scrimination, which are considered as very) weak, etc.
IV 8,2,1. P 381 b 1. A xvii 331,6 9. P 386 b 1. A 33 nd in each case the strength of the path is inversely
2. 383 b 9. 331,25 10. roportionate to that of the hostile state).
(S ch. 40, Ad ch. 50) 11.
3. P 384 b 1. A 332 12. , 8,3 D. The mark of odiglrtenment.
4. b 7. 332 13. 387 a 4. 33 The descriptions (of jthe merit accumulated by a Bodhi-
5. 385 a 4. 332 14. ttva who practises this ninefold path of development)
6. b 2. 332 15. 388 a 9. 33 incalculable (immeasurable and measurclcss) are from
7. b 7. 333 16. standpoint of ultimate reality not adcquatc. I n a
8. 386 a 3. 333 convcntionnl srnse, (however), they nre adniittcd as proper
R,8, 3. The marlcs of irreversibility of one who stands on outpourings of the Sages's pity (which bring grciit fruitx
the path of development. w. 52-59. in the minds of ordinary proplc). (Thc accumulntion 01"
IV, 8,3 A. The d e ~ ~ lofl t the path of d e v ~ l o ~ m e n t . merit prod~rccclby thc path of devclopmcnt) is an entity
1) Deep is the path of development. 2) Its depth i which cannot (in its ultimate reality) be expressed in
(due to its being) emptiness, (the signless, the wishless, t h words, and (the attribution of) growth (to the antidotes)
uneffected, non-production, no-birth, non-existence, dispas- and of diminution (to the hostile states) is not tenable
sion, cessation, Nirvana, departure), 3) This depth (which (in respect of such an entity). One speaks of (a path of)
consists in emptiness, etc.) is free from the two exixemes -
meditational development, but there is nothing (by way
of attribution and negation, (because the skandhas of the nine kinds of things born from false discrimination)
not i n emptiness, etc., and yet emptiness, etc. is not ot which is left behind, and there is nothing (by way of the
than they). nine kinds of states born of the path) which is built up.
IV, 8,3 B. The distinctive features of the path of devclop- But i t is like cnlightcr~nient that this (path of develop-
I
ment. ment) accomplishes the desired aim (and all the merit
The path of development (consists of) repeated reRec gained should be dedicated to enlightenment). Andenlight-
tions, assessments and meditations (about the perfection enment has Suchness for its mark, and so should also tlic
of wisdom)' (succcssivcly) on the Aids to Penetration, on mark of this (path of de~elopmcnt)be undrrstood.
the path of vision, on the path of development itself. IV, 8,3 E. The cighrfoid depth of the pnrh of clcvelop~ner~r.
 EDWARD CONZE

(The attainment of full) enlightenment is not joined 2. The depth of the path of de-
to the mind which (produccd) the first (thought of enlight- vclopment
enment), nor to (the one which produces) the last one. 3. The path of development is
The true nature of dharma (should be understood) in freed from the two extremes
of attribution and negation
accordance with the simile of a lamp (the wick has not
been burned by the first incidence of the flame, or by 1. The road to development
the last one, and it is also not burned without them, and 2. The road to development,
yet the wick has been burned up). ( I t then reveals itself which confiists of the Aids to
as) deep i n eight ways. The depth lies in: penetration, etc.
1. its (mode of) production, (in that i t is produced 3. The threefold advantage
not as a result of the consecutive moments of its deve- 8,3 C. The distinction of (9, or 18)
kinds on the path of develop-
lopment, and not independent of them, eithcr); mrnt. A xviii 34a3
2. its stopping, (in that, although they nrc in their 1. The discrimination is very -346
own nature unproduced, entities are stopped in the co strong 392 b
ventional sense); 2. The path (antidote) is very
3. its Suchness, (which is hard to understand becau weak
although not distinct from the sliandhas, it must be re 3. The discrimination is me-
dium strong
lized as a result of their removal);
4. The path is moderately weak
4. the cognizable, (which i e mcre thought, neither 5. The diacriminstihn is weakly
different nor not different from Suchness); Rtrong
5. the cognition, (which is non-cognition, sincc Such- 6 . Tho path is fairly wrak
ness can be seen only when it is not seen); 7. The discrimination is stron-
6. the practice (which is the absence of all practising), gly medium
8. Thc path is weakly medium
7. its non-duality (which results from the absence of
9. The discrimination is mode-
ideas of sign and signless), and rately medium
8. the skill in means (by which he forsakes in a con- 10. The path is moderately me-
ventional sense that which in ultimate reality cannot be dium
forsaken). 11. The discrimination is weakly
medium
13. Thr path iq ~tronglymrdium
IV 8,3 A 13. Thc discrimination is fairly
1. Dcrp is the path of drvc-lop- wrak
mcnt P 390 o 5. A xviii 341 14. The path is weakly fitrang
 EDWARD CONZE
15. The discrimination is mode-
ratel y medium
16. The path is medium strong
17. The discridnation ia very
wenk
18. The path is very strong
I V 8,3 D. (The mark of enlighten-
ment).
1. The implications of ' incal-
culable ', etc.
2. The mark of the own-being
of ' incalculable ', etc.
3. One ~ a i s e sa problem, and
explains (these tenna) as out-
pouriugs of the TntLegata'e
compassion
4. The problem raised by the
absence of growth nnd dimi-
nution in an inexpressible
entity
5. Its solution
IV 8,3 E.
I. The si~hileof the lamp 397 a 1.
11. The eightfold depth.
4. 2 8. 8 ct his Buddha-field has for his) objective range (the
IV, 9. The sameness of becoming and quietude. V. 60
(After he has traversed the paths of a learner, the B
sattva now, seeing the identity of defilement and
fication, becomes an adept, and requires no further train.
ing. The mark of thc adept is now elucidated ~ h c nthe
Sutra states that a Bodhisattva k n o w that), because all
d h a m a s are like a dream, becoming and quietude should
be constructed (as separate realms). The solution of
(various) problems, concerning the non-existence of
a, etc., (which are raised by this attitude, should be
erstood) as explained (in the Sutra).
V 9. P 398 3 7-400 a 8. The hoqt of irrcvcrs~blc adcpts.
A xviii A xix 356-361
0. The utmost purity of the Buddha-jeld. v. 61.
e world of living beings is impure, (or imperfect,
se it knows hunger, etc.), and so is the world which
rms the environment of living beings, (bccansc it con-
ns trcclcss dcscrts, ctc.). The (twofold) stntc of (pcr-
t) purity of a BuddhnGcld (comes about) when (a
odhisattva) achieves the purity (of those two worlds,
y counteracting thcir imperfections through the supply
f food, etc., and through creation of an all-round plea-
@
IV 10. P 400 a 8-404 b 5. Then: The story of the Ganges god-
A xix dess: P 404 b 5-606 a 5. A rix 361.365; 365-369.
A xix
-356 '
IV, 11. The skill in means. w. 62-63.
(The Bodliisattvn r h o employs sPiU in means to prr-
ee doors to freedom, i.e. cmptiuess, tllc signless and
wishless, which he enters without realising their fruits).
e endeavours (which constitute his) skill in means are
f. 1. he (victoriot~sly)overcomes a multitndc of encmics,
k 2. (hc dwells) unsup1~ortcd (by emptiness, ctc., as a
1 bird in tllc sky, and yet he does not fall into tllC nnpti-
f ncss through lcaving his Buddhadhnrmas incompletc);
 EDWARD CONZE

3. as (an archer with his arrow hits) what he intends t-

to hit (and can, by shooting up in quick succession one
arrow after another, prevent the &st arrow from drop- t
ping down until he wishes it to do so), (so the Bodhisattva " '
continues to carry out his former vows, which promised
help t o all beings).
4. (His skill is) marked as uncommon (because it is i;
difficult t o postpone emancipation in order not to abandon
i V. THE FULL UNDERSTANDING AT ITS SUMMIT

all beings),
5. it is without attachment (because all dharmas are k
[ The characteristics of the Yoga which has rcacl~edthe
not apprehended),
6. it is without a basis (because it contemplates t h
r.
door t o freedom which is emptiness),
7. without sign (because no sign is apprehended),
8. without wishes for the future (because none ar
apprehended);
9. (this skill is) the (specific) token (of irreversibility
10. (and) it is unlimited (in its objective range, becaus
it ranges over everything).
I 8. JHe accomplishes a truthful utterance wvhieh induces
V, 1. Its characzeristic. v. 1.
Summits, (and which corresponds to the degree of Heat),
are considered in twelve ways, beginning with the fact
that one looks upon all dharmas, even in a dream, as
like a dream.
V 1,l. (A Bodhisattva) contemplaten all dkarmas (even in l&
dreams) as similar to a dream. P 412 a I. A .us 380.
2. He does not produce a thought of longing for the level of
the Disciples (or of the Pratyekahuddhn~,or for anytl~ing
that l~elongst o the triple xvqrld). P 412 a 2. A 380.
3. He has a vision of the Tathagata (preaching dharma).
P 412 a 3. A 380.
He has a perception of the wondeiworking powers of a
Buddha. P 412 a 7. A 381.
He aspires to demonstrate the fact that (all) dlaarmas
are similar t o a dream. P 412 a 9. A 381.
He is determined that his own Buddha-field sl~ould
contain none of the states of woe. P 412 b 3. A 381.
110 succes8fdly appeases a conflagra~ion in a city (or
village) by the sustaining power of the tmtLful affir-
mation (of t11r fact t l m ~he pocaruses tllr attributes of
a n irreversible Hodbisattva). A 382.

i ghosts, like Ynkshu, ete., to go away (aftrr they h a w

taken posoession of a L u a u bciug). P 413 a 4-416 6 4.
A xr 383-4.
 EDWARD CONZE
(At this point Haribhadra inserts P 413 b 5-416 b 4
A xxi 385-395, as a section dealing with ' Mars's deeds
These are divided into a) (deeds) arising from the as
gnation of a name (by which the irreversible Bodhiaatt
shall be known as a Buddha), - weak, medium, strong;
b) (deeds) arising from (an irreversible Bodhisattva's mis-
conceptions about the) quality of detachment, - weak
medium, strong).
9. Iie advances courageously on his own initiative t o t
higher knowledge, and tends the good friends. P 416 b
A xxi 395. xxii 396.
10. He trains in perfcct wisdom in all manners and way6
P 417 b 4. A xxii 398.
11. He does not settle down i n anything. P 417 b 6. A 39
12. 1Ie comes near the enlightenment of a Buddha.
P 418 a 6. A 400.
V, 2. Their grozuth. v. 2.
The growth (corresponding to the degree of Summits
consists of 16 points, which begin with the (description
the) merit (which) all the people of Jambudvipa (and
world-systems up to a great trichilicosm) (can gain) fro
worshipping the Buddhas, and with which (the me
derived from the perfection of wisdom) is compared
many ways.
V 2,I. The growth of the merit (derived from the practice of
perfect wisdom) is superior t o that which the beings
of Jambudvipa, etc., gain from honouring the Tatha-
gatas, etc. 7 418 a 10. A xxii 401.
2. I n its distinctivo own-being the growth consists of attrn-
tione to the pcrlre~innnf wisdom. 1 4 9 S A 40%.
3. When one hag g~iint4 tlio p & n t acrt-ptm~crof wlmt
foils to 1% protlucctl, (one appreciates) the fact thnt
the growth (in perfect wisdom) is pre-eminent (because
t therein no onc grows and nothing increases). P 419 b 3.
A 405.
4. The growth is considered from the point of view t h a t
i t offers no basis for the apprehensioll of thc real exi-
stence of the person who wins enlightenment, or of
the dharma which is known to the enlightened.
P 420 6 6. A 408.
5. The growth (in perfcct wisdom) consists cssentially in
the (increasing) endowment with wholesome roots (which
render the Bodhisattva) superior (to all other beings).
P 421 a 2. A xxiii 410. S ch. 46. Ad ch. 56.
6. This growth (in merit) by its own.nature (induces) all
the Gods to (reverently) approach (the Botlhisattva).
P 422 a 2. A xxiii 414.
, 7. The growth (in wisdom also enables the Bodhi-
sattva) to overcome all thc Mnras. P 422 b 2. A xxiv 416.
8. The growth (in perfect wisdom) mnnifests itself by the
! fact t h a t a Bodl&attva treats (nll other Bodhisnttvas)
alike, revering them as if they were the Teacher himself.
P 424 b 3. A xxiv 422.
9. By i t s very natuxe the growth (in perfect wisdom) con-
sists in the perfectly pure training in skill in means.
P 425 a 4, A xxv 424, S ch. 47. Ad ch. 57.
10. This growth is marked by the fact t h a t one has become
one who belongs t o the clan of the Buddhas. P 427 a 1.
A 428.
11. It has for its sign (the aspiration for) the attainment of
the fruit of Buddhahood. P 427 a 2. A 429.
[ 12. Its nature consists in t h a t the states hostile t o the pcr-
1 fections (i.e. meanness, immorality, ill-will, laziness,
distraction and stupidity) do not arise in the thought
(of a Bodhisnttva). P 427 a 6. A 430.
1 *
13. (Thin item is omitted I,y Ilndbhailra. P 427 a R hns:
Tltcrc ari~cono tl~uughtunoncirttrd will1 l h c h l d l i ~ d l ~ ~ ~ ,
ctc.).
! 14. The growth (in perfect wisdom) comprchcnds (tho
growth) of all the perfections, and (the growth in) the
1791

EDWARD CONZE
cognition (of perfect wisdom) (puts a stop to the non
cognition, which is the source of all unwhoIesome dhar
mas). P 427 b 2. A xxv 431.
15. The growth (in perfect wisdom) implies the acqui
tion of all the acoompSihments, (those of a Disciple
well as those of a Buddha). P 427 b 6. A 431.
16. By its very nature it consists in being near to fu
enlightenment. P 428 a 9. A 433.
V , 3. Finn position. v. 3.
The firm position (corresponding to the degree of Pa
tience) is so called (because one has gained 1. a firm
tion in) the supreme fuEllement of the dharmas (ch
teristic) of the three kinds of omniscience, (and 2. a
position with regard to) the non-abandonment of t
welfare of beings.
V 3. P 429 a 1. A xxvi 434. S ch. 48. Ad ch. 58.
V , 4 . Complete stabilismtion of throught. v. 4.
b
emptiness is their (true) mark, as far as the existence of
the subject is concerned.
(The Sutra then says that it is perhaps possible)
measure a Four-Continent world system, or a chilioeos
or a di-chiliocosm, or a tri;chiliocosm (by comparison wit
a tip of straw), (but not the abundance of merit derive
from the thought of a Bodhisattva who rejoices a t
progressive spiritual achievements of a Bodhisattva).
this abundance of its merits has been proclaimed (t
4
complete stabilisation of t ought, which corresponds to
the degree of Highest mundane dharmas, and which is
essentially) a state of meditative trance.
?' 4. P 429 a.7. A xxvi 435.
V , 5. TIMpa111 of vision (at its summit).
Iflo I
AbhisamayHladkfirn
5a. The two discriminations of the object. v. 5 .
The two (false) discriminations of the object cause
ects within their range to appear difTerent from what
y are in reality. The one refers to worldly activity,
other to withdrawal from activity, and each should
known as consisting of nine (items).
, 5b.The two discrintir~ations of rhe subject. vv. 6-7.
(The Sutra then) considers the two (false) discriminations
the subject. The one regards beings (or persons) as (real)
stantial entities, sccond as (merely) nominal entities.
first refers t o thc common pcoplc, the second to the
ts. Each one consists of nine items. If the objective
(of objects) is not so (as it appears to the discrimi-
ating mind), then the two (discriminations) of the subject
m o t be considcred as related t o anything. Therefore
Sc. The jrst false discrimination of the object. w. 8-9.
he (first) false discrimination of the object, which
rs to (the whole of) worldly activity, has been consid-
d i n nine ways, with regard t o
1. its own-being (as the impossibility of understand-
an absolutely isolated object by an absolutely iso-
2. the lineage (insofar as it is not possible to discri-
ate between the levcl of a Disciple, that of a Pratye-
uddha, and that of a Bodhisattva who wishes to win
3. the progress (which Icads to) f d l attainment (in-
ofar as one cannot diseriminatc the dii~erentstages of a
at11 which is jiist an illirsory process);
 ED WA R D CONZE AlhisamnyPlarik?ira
* 4. the fact that one is not deceived about the objec 4. the fact that one goes for help (and instruction)
of cognition (which one sees as a mere illusory appearance, outsiders (and not to the Tathagata),
like that of a reflected image). 5. the fact that olne goes back on the program (as
5. the points t o be shunned and antidote outlined in I, 6),
one does not distinguish bctwcen what is dear and un 6. (that one is c oatent) ~ with a limited activity, (in-
virtuous and faulty, t o be given up or t o be taken pnCn,
ovlar a,,
u ,,,u
vur; I:,:*, ,,-,
u u r a wucjclf to the removal of the covering
6. one's own (spiritual) achievements, (which are of the drfilements);
apprehended), 7. the difYrrcntiation (of one's spiritual achievemcnts,
7. the (existence of a) doer (in view of the fact t by falsely di~tinguisliingbetween the first fruit, ctc.),
the Bodhisattva is no more an agent than a magical creati 8. the delusions about standing and setting out
of the Tathagata is), (which result from one's inability to forsake all the latent
8. the activity (of the agent, which has no separa tendencies to ignorance),
reality), 9. the fact that one should pursue (the linowlcdgc
9. the actions (of establishing all beings in Nirvana all modes o+) afterwards (should not be discrimi-
through skill in means together with) their fruits, (inso
as the aotions are performed as if by a machine, wh scrirnina~ion of the subject.
makes no discriminations).
V, 5d. The second discrimination of the object. (false discrimin~tionof) the subject (rcfws
The (second) false discrimination (of the object) re assumes that the self, as a
t o the alternative of withdrawal from activity, and ari entity. This assumption is
in the minds of the Disciples, etc. It is nine-fold, w d and refuted from nine points of view). It
regard to: own with regard to
1. the deficiency in (spiritual) achieve 1. taking hold of and rejection (which are consid-
results when one allows becoming and quie ered both as they actually are and as they conventionally
apart, (whereas the combination of wisdom and co
should lead to a unification of Nirvana and the n (to pcrfcct wisdo~n,which
world); L in reality a nun-attention),
2. the absencc of thc a~sistance(given 3. the rulhcrrncc to (diffcrcnt things which) belong
friend and by skill in means, to him who the triple world, (in view of the fact that in the truc
discriminations); ture of dharma such differences do not exist),
3. the incompleteness of the progress (which fails 4. the s t a ~ ~ i l i rplace
~ g (in view of the fact that enlp-
produce antidotes to all the coverings of the c no standing
 EDWARD CONZE
f Abhisamnyiilabkiira
5. (all inclinations towards) settling down (in existents
and i n non-existents) (which are replaced by the refusal
to settle dawn anywhere),
6. the concept of dhannas as (real) entities (
, should be given up),
7. attachment (which is unsuitable with reg
the cognition of true reality),
8. (the differences between) the antidotes (which a
not i n keeping with the identity of their developmen
everywhere),
9. the impairment of his ability to go wherever
wishes to go (as the result of his having rightly under
stood the truo character of perfcct wisdom).
with regard to
1. the not going-forth according t o the progra
(which the Bodhisattva avoids),
2. the accurate determination of' what is the pat
and what is not the path (which is impossible, as implyin
a difference in attainments),
3. production and stopping, (which are non-existent
enlightenment),
[ 84 I
7. the absence of striving (for enlightenment which
es not a t all differ from anything else),
8. the absence of R cause (for enlightenment, in ulti-
ce of the apprehension of hostile forces
ince no dharma offers a basis for apprehension).
ons for the attainmenz of full mli~hton-
(The path of vision is comected lwith t h e e reasons for
e attainment of full enlightenment (by others), i.e.)
1. (the establishment) of others in cnliglitcnmcnt (as
result of) the indicntion (of the p a ~ hof vision, ctc. lo
(i.e. enlightenment) as cause (there is)
ie entrusting (of the perfection of wisdom to others),
3. and, when that (i.e. enlightenment) is uninterrup-
acts as) the cause (of abundant deve-
wisdom), which is marked by an abun.
nmrnt the two cognitions of the ex-
s (kc. of the coverings of the defilements
le) and of their non-production (in the
, 5i. The cognitions of extinction and of non-production.
But these two should be cognized i n due order tlwough
tinction and the non-existence of produc-
(in all dharmns). Since the essential original rxnture
(in reality ever) stopped, how could
[ 8.5 ]
 ED WA R D CO N ZE
i t reach (a state of) non-genesis? That ' (some) others
should teach on the one hand the existence of dharmas,
and on the other hand the (complete) extinction of the
covering from the cognizable on the part of the Teacher
(i.e. the Buddha), that surprises me (because the two
teachings contradict each other). Nothing should
taken away from it (i.e. from emancipation), nothing sh
be added t o it. It should be seen in its true reality.
who sees the truly real as it truly is, he is liberated.
V, 5k. The accomplishment of the development of the six
peijections. v. 22.
(What is further said about the perfections, i.e.) givin
etc., each one singly, &d in their (36) mutual combina-
tions, that belongs to one single (of the 16) moments
. the path of vision), and it is comprised under (the mo
of the patient) acceptance (of the cognition of the dh
of suffering) on this path of vision (as it is understoo
conncction with the full understanding a t its summit)
V, 51. Conditioned co-production. V. 23.
Having entered on the meditative trance (which
called) " The Lion's Sport ", (since he is now free fro
any fear about any of the two kinds of coverings), he the
surveys conditioned co-production, both in ,direct and i
reverse order.
V, 6. The path of development.
V , Ga. The crowning assault. W. 24-25.
H e had gone up the nine attainments (beginning wi
the &st trance), including the attainment of the cess
tion (of feeling and perception), and he has come
the same way), with the unconcentrated conseio
which belongs to the sensuous world, for hie terminus
he includes in his trance through the power of h17 s
t 86 I
Abhisamayala~ikira
means). From the transcending of one, two, three,
, five, six, seven, eight (stations), the attainment of
e crowning (and victorious) assault (takes place), wbieh
oves incomparably until cessation.
, 6b. The first discrimination of the object. w. 26, 27a, b.
The first false discrimination of the object has the
spects of endeavour for its range, and (it is considered)
1. the condensed (explanation of dkarma),
2. the detailed (explanation of dharma),
3. the fact that he is not upheld by the Buddha's aid,
4.4. the non-existence of the virtuous qualities (which
ght-arise on the three levels of the path, i.e. the path
raining, the path of vision and the path of devclop-
(because they cannot take place) in any of the three
s of t h e , (for the past has ceased to be, the pre-
nt never really arises, the future is not yet);
'7.4. (and with regard to the cognition) of thc threc-
(7. the path of training, which is practised with an
derstanding of the calm quietude of the skandhas, of
eir voidness, insignificance and lack of solidity),
(8. the path of vision, where one aspires for empti-
(9. the path of development, where one dcvelops
ptiness without attachmcut to separate entities).
, 6c. The second discrimination of rho object. w. 27 c,
The second (false) discrimination (of tllc ohjrct) on tlrc
h of development has the proceeding of thought and
C~nstitucntsfor its range, and it is con.cjidcrcd with
[ 87 I
 EDWARD CONZE
1. the non-production of the thought (of enligh
ment) (which is due to deficiencies with regard to
good friend, etc.),
2. the non-attention to the terrace of enlightenment
3.-4. the attention to the (two) inferior vehicles (be-
cause he clings t o the methods of Disciples and Pratye-
kabuddhas),
5. the non-attention to full enlightenment (because
one is deficient in the practice of perfect wisdom),
6 . the development (of perfect wisdom),
7. the non-development (of perfect wisdom),
8. the reverse of both (i.e. neither development nor
non-development),
9. the fact that (its) objective reality is not consider-
ed as it really is (because one is inclined to perverted
thinking).
V, 6d. The jirst discrimination of the subject. w. 30-31.
The first (discrimination of the) subject should be
known
1. as having for its range the conceptual existenc
of beings (because 'no real entity can possibly arise);
2. with regard t o the conceptual existence of dhar
mas (which are merely reflected images), and
3. the non-emptiness of the dharmas (which consti-
tutc the knowledge of all modes, etc.);
4. as consisting essentially of attachment (to dhar-
mas) (which is counteracted by giving up the attempt to
settle down anywhere),
5. and of the investigation (into dharmas) (which
leads to a n understanding of their non-substantiality);
6 . it has further been proclaimed with regard to the
effecting of (the exposition of) entities,
i 7. the (going-forth) on the triad of the vehicles (which
results from taking the skandhas as a basis),
8. the non-purity of his acceptance of the otrerings
(of others, which results from not progressing correctly),
9. and the disturbance of his practices (which results
from taking the progress in giving, etc., as a basis).
V , 6c. The second discrimination of the subject. w. 32-34.
The second (discrimination of the subject), connected
with the path of dcvelopnient is (considered) as a point
to be shunned and should be opposed by that (path of
development). I t has for its causc and objcctivc range
the fact that beings are considered as conceptual (or nomi-
'k nal) entities. It is considered in nine ways, with regard
' to the bewilderment about
1.-3. the threefold covering which covers the threc
kinds of omniscience, tnken in duo order (i.e. 1. the know-
k ledge of all modes, 2. the knowledge of the paths, and 3.
all-knowledge, and which results from non-comprehcn-
sion, respectively, of all modes, of nll the paths, of all
entities);
4. the (conditions governing the) path of quietude,
5. the conjunction with and the disjunction from,
Suchness, (the reality-limit, the Dharma-element, dharmas
and skandhas, which are both inapplicable),
6 . the nbsencc! o f a state of sameness (when one can
be interrupted by Mara, owing to not understanding his
works),
7. the truths of Ill (origination, stopping and path).
i .' 8. the essential nature of the defilements,
9. and, last of all, the (conditions which govern the
f
i
existence of) non-duality, (because one has not understood
that it consists in the absence of both object and subject).
 E D W A R D CONZE

V, 6f. The achievement of a virtuous condition. w. 35-36. of extinction and of non-production. P 450 b. A
When these calamities (i.e. the four discriminations) xxviii 466.
have become extinct, he is like one who at long last has 2. The remon for being confirmed in one's trust iu tlw
full eulighteumcnt of the Teacher. P 451 a 4.
regained his breath. As the rivers (feed) the great ocean, The cognitions of extinction and of non-production.
so all the accomplishments of .the virtuous qualities (de- P 451 b 2. A xxviii 468. S ch. 51, Ad ch. 61
rived from all the three vehicles), which effect all the (pos- The accomplishment of the development of the six per-
sible) kinds of happiness in the world of living beings, fections (80 H 886,23. No separate name in P).
from all sides sustain that great being, who, to his heart's P 454 a-463 a.
content is in possession of their fruits. (Conditioned co-production).
The last of the 36 combinations (of V 5 k) is: " tlrc
Bodhisattva who ha6 stood in the perfection of wisdom,
V 5 a. 1. P 430 a 2. A xxvi 436 -
and who acquires the perfection of meditation it is
2. 4. 437 he who wins the meditative trance which is the ' Lion's
V 5 b. 1. 437 Sport ' ". P 463 a-464 a 5.
2. 431 b 438 P 464 a 5.
V 5 c. 1. 433 b 438 6. P 436 a 3. 442 P 465 b 1-469 a 5. S ch. 53, Ad. ch. 63.
2. 435 b 5. 441 7. 436 a 4. 442 P 469 a 5.469 b 4.
3. b 7. 441 8. a 6. 443 P 469 b 4-475 b 5.
4. b 9. 442 9. a 8. 443 P 475 b 5-479 b
4. 436 a 2. 442
At this point P, which in general follows the sequence of S
and A, carries out a substantial re-arrangement of the material. , 7. The uninapcded conccn~ration. vv. 37-39 c.
V, 5d-f are obtained b y transferring here the contents of S ch. 63, One compares the merit (derived) from having esta-
fol. 209 b 2-254 a 7 , t o which nothing corresponds in A. lished people in a tri-chiliocosm in the accomplishment
V 5 d. P 436 b 1-439 a 3
V 5 e. f the spiritual achievements (open to) Disciples and Pra-
P 439 a 3-442 b
P 442 b-445 a 7 abuddhas, and in the Bodhisattva's definite way of
V 5f.
V 5 g. 1. P 445 a 7. A Kxvii 454. S ch. 50. Ad ch. 60. ain salvation, (and one considers that) tlwough the
V 5 g. 2. a. Introduction. P 447 a 4. A xxviii 459 dance of the merit (there arises) the unimpeded con-
b. The emrusting in connection with the Tathagata. ration, which takes place immediately previous to the
Weak, medium, strong. A 460. inning of Buddhahood, (which in its turn is itle~~tical
c. Thc entrusting in connection with tke Bodhi.
sattva. Weak, mndium, strong, A 463. ith) the knowledge of all modes. Tho objective support
3. P 449 a 4. A 464-464 a. of this (state of meditative trance) is the non-existrnce
V 5 11. Thc great cnliglrte~rmmt. (of all dharmns), n~indh~lncss is taugllt as it.s decisivc
1. The great enlightenment consisting iu the cognitions (condition), and the state of quiescence is its aspect.

[911
 EDVARD CONZE

V 7. P 479 b 2-482 b 5.

V, 8. The sixteen Errors. w. 39 d-42.

(The Sutra then) considers the Errors, referring to the
knowledge of all modes, which are 16 on the part of the
theoreticians who utter disputations and talk with
regard t o
1. the genesis of the objective support, and
2. the accurate determination of its own-being;
3. the cognition of the knowledge of all modes,
4. ultimate and conventional truth,
5. the endeavours (or practices of a Bodhisattva),
6.-8. the three jewels (6. the Buddha, 7. the Dharma,
8. the Samgha),
9. skill in means,
10. the re-union of the Sage,
11. the perverted views,
12. the path,
13. points to be shunned, and
14. antidotes,
15. the marks (of dharmas),
16. the development (of the perfection of wisdom).
VI. T H E GRADUAL RE-UNION
The gradual activity is (then) considered by way of
1. (the perfection of) giving,
(2. the perfection of morality,
3. the perfection of patience,
4. the perfection of vigour,
5. the perfection of meditation,
6. the perfection of) wisdom;
7. the recollection of the Buddha,
(8. the recollection of the Dharma,
9. the recollection of the Samgha,
10. the recollection of morality,
11. the recollection of renunciation,
12. the recollection of deities), and
13. the fact that (all) dharmas have non-csistencc
for own-being.

V 8,l. P 482 b VI. Gradual re-union in general P 503 a 3

2. 483a6 VI 1. P 503 b 1 7. P 505 b 1
3. 484a3 2. b 8 8. 506 a
4. b 5 3. 504 a 4 9. 506 b
5. b 9 4. 504 b 10. 506 b
S ch. 55. Ad ch. 65 5. 504b 11. 506 b
6. 485 b 1 6. 505 a 4 12. 507 a 1
7. b 3 13. 507 b 1
8. b7
 EDWARD CONZE

tion that) (all the) dharmas (which constitute the prac-

tice of the perfections) are (all equally) like a dream, he
(finally) discovers the absence of (separate) marks in (all)
dhnrmns in one ~ i n g l cinstant.
VII. T H E SINGLE-INSTANTANEOUS RE-UNION. 4. The single-irzstanta7teo1~sre-union which sees the inark
of non-dunlity in all dhmmns. (v. 5).
1. With regard to all dhannas without oulflozvs the knnna- When he (habitually) does not even view as two sepa-
result of which has not yet mtured. (w. 1-2). rate items (that which appears to him as an object in)
The Sage's single-instantaneous understanding should a dream and the (subjective) act of seeing it, then he
be known (as arising) from (a single-instantaneous cogni- (finally) sees the truly real non-duality of (all) dharmas
tion of the perfections, i.e.) of giving, etc. (which has for. in one single instant.
its object) the combination one by one o f all (dharmas)
without outflows, (beginning with the perfections,: and VII a. The single-insmntaneous re-union in general. P 509 6 3.
ending with the 80 minor characteristics). Just as, when
VII 1. P 509 6 6.
2. 515 b 9.
a machine for raising water from a well is driven along by 3. 517 a 1. S ell. G2. Ad ell. 72.
a man a t just one point, it is simultaneously moved along 4. 521 b 9.
in its totality; so also (this cognition which) in one single
instant (cognizes one single dharma without outflows faces
a t the same time all dharmas without outflows).
2. With regard to all dhannus without outjlozvs, zuhich Imve
reached $he state where their karma-result hns matured. (v. 3). '
When (tho Bodhisattva has reached) the condition
where the karma-result (of his dharmas without outflows)
has matured, and when he consists entirely of bright ele-
ments, then there has been born the cognition which in
one single instant (cognizes all dharmas without outflows
which have reached maturity), and that is the perfection
i
of wisdom.
3. The single-insranraneous re-union which sees d l dharntas
as devoid of marks. (v. 4).
After, in the course of his practice of (the six perfcc-
tions), giving, etc., he has established (the firm convic-
 EDWARD CONZE
VIII. THE DHARMA-BODY
VIII, 1. The Substamtkd Body. (v. 1).
Those who have attained a state of purity in every
respect, and (all) the dharmas without outflows, theirs
is the Substantial Body of the Sage. Its essential nature
has the following marks:
VIII 1. P 532 a-b. S -. Ad -.
VIIl, 2. The Dharma-body. (vv. 2-11).
(The 21 features of the Dharma-body. w. 2-6).
The Dharma-body has been described as (associate
with):
1. The (37) wings t o enlightenment (beginning with
the pillars of mindfulness, and ending with the eightfold
path),
2. the (four) Unlimited,
3. the (eight) emancipations,
4.. the nine successive attainments,
5. the ten Devices,
6. the bases of overcoming, divided into eight kinds,
7. (the meditative trance) which appeases (the nri-
sing of the defilements in others),
8. the cognition which results from resolve,
9. the (six) superknowledges,
10. the (four) analytical knowledges,
11. the four kinds of all-round purity,
12. the ten sovereignties,
13. the ten powers,
14. the four grounds of self-confidence,
15. the (three) ways in which (the Tathagata) has
16. the threefold mindful equanimity,
17. a nature which is never bewildered (when help-
18. the uprooting of the residues (of the defilements),
19. the great compassion for people,
20. the eighteen dharmas which arc said to be spc-
' 21. the knowledge of all modes.
VIII, 2,7. The concentration which appeases. v. 7).
(The meditative trance) which appeases (the arising of
e defilements in others consists) with the Disciples (in
t) they avoid the (generation of) defilements in people
the occasion of their) being seen by them. On the
er hand the Jina's (meditative trance) which appeases
he defilements of others) (is distinguished) by the (com-
ete) annihilation of the stream of (all) those defilements,
the occasion of their (entering) into a village, etc.
111, 2,8. The cognition which results from resolve).
The following are regarded au; (the special features, not
found among the Disciples, of) the Buddha's cognition
which results from resolve: it does not turn towards an
(external) object, it is free from attachment, imobstruct-
ed, abides for ever, and is able to solve all questions.
 EDWARD CONZE
f Abhisamayiila~ikiirn
(The work of the Dharma-body. ,w. 9-11).
As the eauee (of the factors of perfection in the con
verts) come to maturity, H e manifests himself (in his
great compassion) a t that place, wherever and whenever
his help is needed. (But where the cause is absent, there
the fruit cannot appear). For as, even though the Raingod
may (send) rain, a rotten seed cannot grow up (into rice,
etc.); so also, even though the Buddhas have sprung up,
the unworthy are unable t o gain (spiritual) benefits from
them. From the abundance of his activity tho Buddha
is thus described as ' all-pervading ', and, because he never
becomes extinguished, he is also declared to be ' eternnl '.
VIII 2. P 523 b. S ch. 63. Ad ch. 73.
VIII, 3. The Enjoyment-Body.
(Definition. v. 12)
The (body of) the Sage which possesses the 32 marks
and the 80 minor characteristics is considered as his
joyment-Body, because it enjoys the happiness of
(dharma of the) great vehicle.
6. his toes and fingers are long;
7. he hoe brad heels;
8. his body is tall and straight;
9. his ankle-joints are inconspicuous;
10. the hairs on his body point upwards;
11. his shanks resemble those of the antelope;
12. his arms are long and powerful;
13. his sexual organ is covered by a sheath;
14. his skin has a golden huo, (and)
15, is very dclicntc;
16. the hairs on his body are well-grown, each onc
singly by itself, and they curl t o the right;
17. his face is ndorned with a hair-tuft (between
18. his trunk i s like that of a lion;
19. his shoulders are gently curved;
20. the flesh in between his shoulder-blades is com-
121. (even things which) taste disagreeably appear t o
m as having a very fine taste;
22. his figure has a circumference like that of the

(The 32 marks of the superman). (w. 13-17). 23. on his head there is a cowl;
The 32 marks (of the Lord Buddha) are as fo 24. his tongue is long and slender;
1. He has, stamped on his hands and feet, lines d 25. he has a divine voice, and
ing a wheel; 26. jaws Iike a lion;
2. his feet (are well-planted like those of) a tor- 27. his teeth ore very white,
toise; 28. equal in size,
3. webs join the fingers and toes on his hands and 29. without any gaps (between them),
feet; 30. no less than 40 in number;
4. his hands and feet are tender and soft; 31. his eyes are dark-blue, and
5. his body has seven protuberances; 32. his eye-lashes are like those of a magnificent cow.
 EDWARD CONZE
(The causes of the first ten marks). (w. 18-20).
One who accomplishes the cause of any of these marks,
he comes t o its full possession through the fulfillment of
each of them. The causes which accomplish the marks
are these, according to the Sutra:
(1) The following after the preceptor, etc.,
(2) firmness with regard to (taking up) the (mor
restraints;
(3) the cultivation of the (four) means of conversion;
(4) (5) the gift of sublime things;
(6) (7) (8) freedom from murder;
(9) the undertaking of (the practice of) wholesom
(dharmas),
(10) their growth,
and so on (for the remaining 22 marks).
(The 80 minor characteristics of the superman).
(w. 21-32).
The minor characteristics of the Buddha are enum
rated as follows:
1. The Sage's nails are copper-coloured, 2. gloss
and 3. elevated;
4. his toes and fingers are rounded, 5. compact,
and 6. tapering;
7. his veins do not bulge out, and 8. they are fre
from knots;
9. his ankle-bones do not bulge out;
10. his two feet are equal (in size);
11. he walks with the stride of a lion, 12. of an el
phant, 13. of a goose, (or) 14. of a lordly bull;
15. he walks while turning to the right, 16. elegan
ly, and 17. upright;
1 Abhisamaylla~iklra
18. his limbs are well-rounded, 19. smooth, 20. slen-
r, 21. clean, 22. soft, and 23. pure;
24. his genitals are fully developed;
25. his knee-orbs are large and beautiful;
26. he walks a t an even pace;
27. his eyes are pure;
28. his body is (fresh and delicate) like that of a
beautiful youth, 29. unimpaired (by any defect), 30.
with prominences, 31. firm and solid;
32. his limbs are well-proportioned;
33. the pure light (which emanates from his body)
ispels the darkness;
34. his belly is round, 35. smooth, 36. unmarred,
37. and it does not hang down;
38. his navel is dccp, and 39, twisted to thc right;
40. from all sides he is beautiful to behold, and 41.
s habits are clean;
42. his body is free from black moles;
43. his hands are soft like cotton-wool;
44. the lines on his hands are fresh, 45. deep, and
47. his face is not too long;
48. his lips are (red) like the Bimba berry;
49. his tongue is supple, 50. slender, and 51. red
52. his voice is (deep) like thunder, (and) 53. the
sound of his voice is sweet and soft;
54. his eye-teeth are round, 55. sharp, 56. very white,
57. equal (in size) nnd 58. regular;
59. his nose is prominent;
60. his eyes are very clear, and 61. large;
62. his eye-lashes are well-developed;
 EDWARD COMZE .
63. his eyes are (white and dark-blue) like the petals
of the (blue) lotus;
64. his eye-brows are extensive, 65. smooth, 66.
quite glossy, 67. with hairs of equal length;
68. his arms are long and muscular;
69. the two ears are equal (in size), and 70. (his abi-
lity to hear) is not impaired in any way;
71. his forehead is unwrinkled, (and) 72. broad;
73. his head is large;
74. the hair of his head is (as dark) as a black bee,
75. thick, 76. smooth, 77. not shaggy, 78. not rough, 79.
with a fragrant smell which captivates the hearts of men;
80. (he has) the Srivatsa sign and the Svastika (on
the palms of his hands and the soles of his feet).
VIII 3. P 531 a 1.
VIII, 4. The Transformation-Body. (v. 33).
The Transformation-body of the Sage is that (body) by
which (in the shape of S5kyamuni, etc.) he effects without
interruption his various benefits to the world (of living
beings) until the end of (samsaric) becoming.
VIII 4. P 536 b 4.
VIII, 5. The functions of the Dhonm-body. (w. 34-40).
Thereupon (the Sutra) considers his activity (i.e. that
of the ~ h k m a - b o dwhich
~ acts by means of the Transfor-
mation-body, and) which (goes on) without interruption
as long as the samsaric world lasts. This work of the
Dharma-body has been considered in 27 ways:
1. (He performs) the activity which appeases the
(five different) places of rebirth (i.e. a) the hells, b) the
world of animals, c) the world of Yama, (I) the world of
the Devas, e) the world of men);
He enters on
2. the fourfold means of conversion;
3. the understanding of defilement and purification,
4. the true charactcr of (his work for) the weal of
eing, (which is carried out in the absence of truly real
, 5. (the practice of) the six perfections;
6. the Budclha-path (which consists of the 10 paths
of wholesome action);
7. (the practice of the insight into) the emptiness
the essential nature (of all dharmas),
8. (and of their) non-duality;
9. (the cognition of all dharmas) as (being merely)
onventional symbols;
10. (the insight into) the abscncc of a basis in all
11. the maturing of living beings (through his skill
12. the path of a Bodhisattva (as distinct from that
13. (the systematic effort to) block (all) inclination
(to make realistic assumptions);
14. the attainment of enlightenment;
15. (a residence in various) pure Buddha-fields;
16. (the condition where, as tied to one more birth
y, he is) bound t o (win eatightenment soon);
17. (working) the weal of countless beings;
18. the virtuous acts which consist in tending, etc.,
 EDWAUD CONZE i Abhisamay~1nnkiirn

19. the limbs of enlightenment; 567 a 9.

20. (a condition where the fruits of his) deeds are 568 a 1.
never lost; 570 b 7. S ch. 68. Ad ch. 78
572 a 6.
21. the vision of the true rcality (of all the data of
b 3.
experience); 575 a 2.
22. the forsaking of (all) the perverted views, and b 6. S ch. 69. Ad ch. 79
23. (the cognition by which he knows) the method 577 a 4.
(which allows him t o forsake the perverted views assum- 578 a 5.
ing) the absence of entities; 584 b 2.
586 a 3. S ch. 71. Ad ch. 82
24. a state of complete purity,
586 a
25. the equipment (which results from his pure con- 592 a 5.
dition); 593 a 9-593 b.
26. tho comprehension of the non-distinction bet-
ween Conditioned and Unconditioned; and (finally he
cntcrfl on)
27. Nirvana.

VIII 5,l a. P 526 b

1 b. 527 a
lc. 527b
Id. 527b

546 b 6.
547 b 2.
8.
548 b 4. S oh. 65. Ad ch. 75
553 b 4.
557 b 2.
558 a 7. S ch. 66. Ad ch. 76
560 a 5.
561 b 5.
566 a 2.
 EDWAnD CONZE

M. SUMMARY OF THE EIGHT ABHISAMAYA

VOCABULARY
w. 1-2.

In one way, the meaning can be summed up unde A.

six headings: i.e.
1. (the description of the distinctive) marke (of t h a k a n i g h a - g a I 23, 'og min 'gro one who has gone
three kinds of omniscience) (= 1-111); up t o the Akanishtha Gods = akanietha-paramuh H
2. the endeavour (or the practical training in - k al a t v a 11114, mi rtog Aid absence of thought-
development of the three forms of omniscience) (= construction
3- the culminating point (of the training i n the k alp ana 60, mi flog-pu should not be con-
omniscience) (= V), stmcted, avilalpah samat64tmakah H
4. (the meditation on the elements which in) gra
a- k a b k s a p a IV 41, som iii mcd no hesitation
dual succession (constitute the path of training in th
triple omniscience) ( = VI), a - k z r a - I 23, bycd min without effort = aabhisant-
5. the final conclusion (of the training in the trip skhra-parinirvhyin H
omniscience) (= VII); and a- k r t a k a t v a IV 20, byed med the fact that has not
6. the reward (of the training) (= VIII). been made an agent.
I n another way, the meaning can be summed up un - k o p a n 5 IV 18, ram- par 'khrug med undisturb-
three headings: ed = avikopana If
1. The three ranges (of the three kinds of omniscience -
a k a u f i 1y a IV 43, gya gyu med no crookedness
I (= 1-111); k g a I 67, dbali-po faculties (aksa-jiidna=diya-
2. the four kinde of endeavour which are the cau caksugo nispattih 13)
(of the attainment of re-union) (= IV-VII);
3. and the fruit (of the endeavour; which is) tho
nk g a -
gn IV 21, mrion sma mdzad show up = dar-
Saka I$
Dharma-body with its work (= VIII).
-
a k g a na IV 40, mi dal inauspicious rebirth
a-k s a t a VIII 25, ma riioris unmarred = abhagnn If
a -k s a y a IV 15, mi =ad-pa non-estinction

107 I
 EDWARD CONZE
a - k ? a y a t v a V I I I 11, cad-pa med-pa, he neve
becomes extinguished = k~aya-abhhuaH
a - k s 5 m a VIII 25, phyali ne-ba does not han
down
a k s i t H V I I I 29,- the eyes = nayanatti IT
a - g a t i IV 30, 'gro med, without a resort
a g r a - d h a r m a - g a t a 115, chos-kyimc?mg-~~',g
Highest Dharmas
-
a g r a d h a r m a t 5 I1 10, ehos-kyi mchog Highes
Dharmas
a g r a - d h a r m 3 IV 37, 4.5, chos mchog (moms) Hi-
gl~estDharmas
a g r a t l I 42, mchog iiid highest possible state
a n k i t a VIII 15, brgyan adorned
a n g a IV 47, VIII 38, yen-& limb
a li g a t P V I I I 25, yan-lag limbs
a xi g u 1i VIII 13, 14, 21, sor (-mo) (toes and) finger
a - c a 1a I 19, ri mountain = pamato H
a - c i n t y a , bsam mi khyab: N 10, 23 unthinkable;
IV 22, 24 unthinkability
a - e i n t y a t v a I11 6, bsam mi khyab-pa unthinka
bility = cintri+tilircinmtua I1
a e c h i n n a t 5 I1 28, bad-du med-pa not cut apart
a - j 5 t i 1 31, skye med absence of birth
a - j 5 t i k a N 30, slcye med unborn = ajhti H
a n u I'V 50, rdul tsam the least
atas J -
Y 16, de-la thence. V 21, 'di-fa from it
-
a t i k r a m a IV 62, (Ins) 'dm-pa overcome = soma-
tikramne H
-
a t i k r a m y a I 70, 'das-nus having passed beyond
a t r t a I11 12, (Ins) 'das gone beyond = apagata IT
a t u 1 y a - g a Y 25, mi 'drar 'gro moving incomparably
a - t u 1 y a t 5 N 24, mi mikm incomparability
a - t y p t a t li I 52, mi noms Aid insntiablencss
-
a t y a n t a I 9, 111 14, Sin-tu absolute.
t y a n t y a 1 72, mtlm9-1as 'das-par free &om the
extremes
a - t y P g a I1 13, dor-ba med absence of giving up
-
a t y L y a t a VITI 27, ha-rcti r i i , too long
a t h a VIII 4, clan moreover
-
a d a r 6 a n a IV 10, mi mtlron not perceiving =
so mjiid-nirodha If
d I n a VIII 24, shum mcd unimpaired
a - d u r m a g a 1 58, m i dga' med-pa not sad
-
a d y 6 y a IV 16, bltar med imperceptible
-
a d 7 s t a IV 21, ma mthoil imperceptible
- d r ? i IV 10, mi mrliori abscnce of a view of =
anupahmblm I3
- d v a y a IV 59, VII 5, giiis (-su) med (-pa) non-
duality
-
a d 11a r m a IV 10, chos milt non-dharma
-
-
a d h i k 5 r a 111 16, p a s skabs topic. N 17, 19,
skabs heading
a d h i - g a m a , rtogs-pu: I 40, path = mhrga $1 - I 37,
42, V 9, 10, 37, (spiritual) achievement
-
a d h i p a t i V 39, bdag-po decisire condition
a d h i - rn i t r a 1 26, 33, I1 19, 23, IV 54, clr~rz-po
strong
 E D WA RD CONZE AbhiaamayHladkira

a d h i m i i t r a - a d h i m l t r a 1130, chen-po-yi che n - a v a s t h l n a N 8, mi gnas not insisting on

po very strong the reality of = an-abhiniveia H
a d h i - m u k t i I 8, I1 18, mos-pa resolute faith n - a h a rp k a r a 111 4, ran 'dzin med no sense of
a d h i - m o k g a, mos-pa: I1 20, resolute faith. - I ownership = htmn-6dy-anavabodha H
26, firm belief -
5 b h o g a , lhun-gyis grub: N 28 does not turn
a d h i - r o h i n I 45, 'dzeg-pa yin-pa(r) ascending towards. - VIII 8, not turning towards an (external)
on = cikramana H object = sva-raw-pravytta H
a d h i 6 t h H n a I1 27, thibs-kyis non-pa under t -
n ii 1 ~d h a I 1, myofi-ba ma yin cannot be Bspe-
-
influence of I 35, V 9, 12, rten-con referring rienced
a d h y l t m a - b i i n y a t l 1 1 1 0 , nanstori iiid em -
a n ii 6 a VIII 38, chud mi za can never be lost =
tiness of the inward elements atlipran& H
a d h v a n I11 1, dus period of time -
n 8 s a n g a VIII 8, chugs spans free from attach-
( ment = sanga-uigaia H
a n - a d h i m u k t a t i i 11 27, ma mos lack of firm
. belief = anadhimoksa H -
n i s r a v a I 41, VII 1, zag(-pa) med (chos) with-
out outflows
a n - a d h i m u k t i I 32, mos min no belief=ana
dhimok~aH n - ?i s v 5 d a IV 26, ro myori med absence of relishing
a n - a d h i g t h l n a 1 3 2 , mirten-pa not beings a - nitya, mi rtag: I 27, 29, I11 12 impermanent. -
stained by = 6Sraya-rahitatvena H I11 8, impermanence
a n - a n u j ii l n a I1 12, khas mi Zen-pa, no consent n i d a r 6 a n a IV 15, bstarz-du med-pa cannot be
defined
-
a n a n t a 1 68, mtha'-yas infinite
- n i m i t t a I1 22, nT 32, mtshan (-ma) med (-pa)
a n - a n t a r a , bar(-chad) med(-pa): V 17 uninterru
signless
-
tedly = ayavahita H. V 38, immediately previous t
- n i m i t t a t i I 31, mtshan-ma med absence of signs
a n - a p e k 5 a t l I 54, lza-ba med disregard = sarva
vasm-amanasikcira H
- n i r u d d h a I11 12, ma 'gags not stopped. -
a n - a b h i s a m s k r t i I1 25, mnon-par 'du mi bye
V 19, ' gog-pa md-pa not stopped
one does not get involved - n i r o d h a IV 18, 'gag-pa 7 n d non-stopping
a n - a v a 1I n a I 54,, 58, mi shim (-pa) uncowed - n i r y L 9 a I 31, lies 'byun med absence of going
asamkomh If forth -
V 15, nes-par mi 'byuli not going forth
a n - a v a 1 I n a t v a I 36, mi 'gon-ba iiid absence o -
a n u k ii l a t l IV 36, mthun-pa iiid make conform
despondency to, samanujii61za I1
 EDWARD CONZE Abhisamayiilabk?irn
-
a n u - k r a m a , go-rim: I 38 successive actions. I -
u p ii r v a k r i y ii VI 1, mthar-gyis pa-yi bya-ba
1, gradual succession gradual activity
-
a n u c c h i n n a m V I I I 34, rgyun mi 'ci~ad-par uni n u - p ii r v a t H VIII 23, riri-bar 'tsham slender
terrupted -
n u p ii r v a 8 a s V I I I 2, mrhar-gyis successive
a n - u t t a m a 1 8, bla med supreme -
n u p ii r v i k a I 4, 16, mfhar-gyis-pa gradual
- a n - u t t a r a , bla-na med (-pa): I 13 utmost. V- n u p i i r v I m g a t a V I I I 29, byin-gyis phra re-
supreme gular -
a n - u t p a t t i 11115, V 19, skye(-ba) med(-pa) no -
n u m o d n I 8, 11 24, rjes-su yi rair (-ba) rejoic-
genesis ing ( I 8 = anumodand H )
a n - u t p a n n a I11 12, ma slcyes not produced n u - m o d a n l I1 24, y i rai-ba rejoicing
a n - u t p i d a , non-production: I1 10, I V 18, skye (- n 11 - m o d i t a I V 44, dues- pa rejoiced
-
med. V 18, 28, mi slcye (-6a)
-
a u y ii n a VIII 19, skyel following after = anu-
anutpzda-ksamH-jiiiina I 63, mi sky ganzana H
dari bzod Ses cognition of the patient acceptance
non-production n u - y o g n IV 49, rjrs-su sbyor-ba preoccr~pation
n u - r o d h i t a s I V 5, rjes mthun-par with rcfe-
a n - u d g r a h a 1 30, mi 'dzin non-appropriation
rencc to
asvik6ra H - I1 13, blali med absence of taking u
a n - u p a c c h i n n a V I I I 33, rgyun mi ' c l d wi
-
n u 1 o m a m V 23, lugs mthon in direct order
out interruption = anuparato H -
a n u v y a ii j a n a V I I I 32, dpcbyad bzafi-po minor
characteristic
a n - u p a 1 a m b h a: dmigs-src med-pa, I 30 absenc
of apprehension n u - 8 a m s a I 7, I1 11, yhan-yon advantage
- mi dmigs (-pa): I1 2 , 24 absence of apprehension. a n u - 8 a y a I V 42, bag-la iial latent bias
I1 3, not take as a basis. - I V 31, non-apprehension n e y a t i? I V 44, bkri-bar mi btub one cannot he led
I SO, I V 63, without basis astray
- clmigs-pa med-pa: V I I I 36 absence of a basis a n t a 111 12, I V 52, mthn' extreme
a n - u p a 1 a m b h a k a I V 29, mi dmigs it offers n t a t Z I1 13, mtha' extreme
basis = anupalambha H a n t a r a - g a t i I 65, gshan-du. .. 'gro which goes
a n - u p ii y a I 10, I11 3, thabs ma fin-pa lack to any
(skill in) means t a r ii I 23, bar chad intermediate slate = mztnr6-
-
a n u p ii r v a V I I 21, byin-gyis phra-ba tapering parinirvCyin H
[I121 11131
 EDWARD CONZE

a n t a r H m s a V I I I 15, tlud gon, ' the flesh in between a - p a r i k h e d i t i? I 52, yons-su m i skyo indefati-
the shoulder-blades. gability
a n t ci r 5 y a I V 49, bar-chad byed (possible) obsta- a - p a r i g r a h a I1 10, mi '&in no appropriation =
cles (= adhigamu-anrarciya 11) aparigrahana I1
a n t a r 5 l e 111 1, bar midway - V 26, yons-su ma bzun not upheld
a n y a I V 26, 36, 44, V 17, gshan, other (IV 44 a n p a - p a r i j fi H n a VIII' 40, yons-su m i Bes, (no) com-
mcirga = pratircpaka-mcirga H )
prehension; see vyatibhcda
anyah ... a n y a s I X 1 , 2 , gshun . . . g shun i n o n e
-
a p a r i t y a k t a V 3, yolis mi gton-ba non-aban-
.
w a y . . in another way
donment
a n y ii n a - VIII 17, ' ham-pa tshan-ba no less than
-
a p a r i t y ii g a I 54, yois-su mi gtori non-abandon-
- I V 25, bri .. . med no loss ment
-
a n v a y a j fi ln a I11 11, rjes-su Ses-pa subsequent -
1
a p a r i 6 r'H n t i I 21, yons-su m i nal (persistent)
cognition
indefatigability
- -
a n v a y a j fi P n a k 8 2 n t i 11111, bzod Ses accep-
-
a p a r u 8 a VIII 32, mi gSor not rough
tance of subsequent cognition
a p a - v H d a IV 52, skur-ba negation
a p a g a V 36, chu-bo river = nadi H
a p a - h l r i n V I I I 32, yid (ni) 'phrog-par bycd-pu
-
a p a g a t a VIII 26, med-pa free from
which captivates (the hearts)
a p a t r ii p y a 1 53, khrel yod dread of blame
H y a 111 14, nan sori states of woe
a - p a d a I V 30, gshi med groundless
p ii r i I11 8, ma rdzogs incompletc = aparipiLTi R
a p a - n ud VIII 8, lan 'debs-pa(r) able t o solve,
visarjana-kdri H -
a p ii r Q a t v a I V 24, gan med no increase
a - p r a t i g h i? t i I 64, thogs-pa med-pa('i) unob-
a p a - n e y a V 21, bsal bya should be taken away
structed
a p a r a ( s ) , gshan-@a): I 17, 11 23 further. - V 32
a - p r a t i t ]l a I V 62, m i gnas iinsupported
the second
- gshan yin: V 16 the other -
a p r a p a n n a I1 23, gtogs-pa ma y i n unincluded =
aparycipnnna I1
- tshu-rol I11 1, this
-
a p r a m l n a I V 15, 63, VITI 2, rclrntl med (-;nu) un-
-
a p a r a p r a t y a y a 111 10, gshan-lo rag-?as med
limited
not conditioned by anyone else
-
a p r a m ii q a t t I1 12, tsliad ma med mensmclcss-
a - p a r i m 1 H n a VIII 31, legs-par 'byes-pa unwrinkled ness

[ 115 I
 EDWARD CONZE

a - p r a m ii n y a I V 9, tshad med immeasurable a b h s k g n a m IV 53, yan Jan yali-du repeated

a - p r a m e y a V I I I 38, tshod med countless a - b h Q m i 1 65, sa rnin no ground for
a - p r a h ii n a I1 8, mi spon non-forsaking a - b h e d a I1 3, dbyer mcd making no difference
a - p r ii Q i - v a d h a I1 15, srog mi gcod-pa not kill- -
a b h y a n u m o d i t a I1 22, rjes-su y i ran cnjoin-
ing living beings = prandtipcita-virati H ed = anujA6ta I1
a - b I j a V I I I 10, sa-bon mi run a rotten seed =pCti- b h y a s a - m a r g a 1 7 1 , I V 38, gomj-pa'i lam path
bhtiva-ddinti-abijibhiita H of repeated meditational practice = bhclaan6-mcirga H
a - b h a v y a VIII 10, skal-ba med-pa unworthy -
a b h y u p H y i k r I V 18, thabs rnlchas circumspect
-
a b h 6 v a , med-(pa): I V 60, V 34 non-existence. - a - b h r ii n t i V 8, ma, 'lclrrd the fact that one is
I1 12, 13, V 10, 16, 18, 26 absence not deceived
- d ~ i o smed, I V 38 non-existence -m a t e a r a I V 43, scr-sna mcd alscnce of mcan-
a b h g v a - s v a b h l v a VI 1, ddos mkd 60-bo ii nes8
have non-existence for own-being - m a n a n 2 , r h mcd (-pa): I 53, 62 absence of
-
a b h 8 v a s v a b h ii v a t ii I 31, med-pa iiid 60-b -
conceit. I11 10, absence of preconceptions
iiid they have non-existence for own being - m a n a s k r t i V 28, yid mi byed non-attention
a - b h ii v a n ii V 29, sgom-pa med non-developm -ma n ask r iy l V 28, yid-la mi bycd non-att-
ention
-
a b h i j 5 l I 22, 45, 66, V I I I 3, mnon (-par) bes (-pa)
superknowledge a - m l r g a V 15, la- min what is not thc path
-
a b h i d h I y a t e , mnon-par brjod: I1 6 indicates. - - y a t n a I 38, mi mlia'-ba(r) without any effort =
V 3 is called nirnimilta-aniibhoga N
- brjod-pa, V I I I 6 , described - y a t h a V 5, ji-bshin ... mcd-pa not as it appears
-
a b h i n i v e l a , mnoli (-par) shen ( - ~ a ) I: 27, I V 29, ji-bshin ... min not considered as it really is
-
I V 30, V 14 settling down. VIII 37 inclinatio - r a k 5 a n a V I I I 4, bsrun-ba med-pa way in which
a b h i n i v e d i t ii I 60, mrion shen settling down one has nothing to hide
r a - g h a t t a V I I 2, zo chon rgyud machine for rais-
a - b h i n n a I1 28, tha-dad ma yin not broken ap
ing water from a well
a b h i b h v ii y a t a n a V I I I 3, n'l-gyis gnon-pa'i s
a r a n ii V I I I 3, 7, Aon moris med (- pa) appeasing
mched basis of overcoming
a r k a 1 19, Ai-ma sun = dditya II
-
a b h i m a t a I11 9, 'dod-pa considered. I V -
bshed admitted a r p a v a I 19, mrsho ocean = mahcirnava H
[ 116 I 1117I
 EDWARD CONZE
a r t h a , don: I 18, 38, I1 18, I V 10 welfare. - I 72,
- -
I V 43, V 3, V I I I 35, 38 weal. I 2, sense. 111 13, IV
-
41 (= d h a m H), I X 1, 2 meaning. 117 object.
- V 7, objective entity. - V 29, objective reality.
I V 57, aim
- a r t h a m I V 51, don-du for the sake of
a reth i n I 58, slo~i-ba one who asks for something =
arthi- jam H
a r p a p H I1 25, gtod-par bed-pa procuring
a - 1 a k g a p a t v a I V 19, V I I 4, mtshan-iiid rned (-pa)
iiid absence of marks
a - 1a b d h a t 5 IV 50, m i dmigs Aid absence of gra-
sping = anupalambha H
-
a 1 u j y a n a I V 14, 'jig rned not crumbling
a 1 p e c c h a t 5 1 53, 'dod chun fewness of wishes
a v a - k r l n t i 1 68, 'jug-pa descent
-
a v a d h 5 r a p a , accurate determination: I1 13, V 15,
-
nes 'dzin. V 40, nes gzuti-ba
a v a d h r k a r o t i V 24, mtshams bzun (with this)
for his terminus (auadhik~tya=i.imukhikfiya fi)
-
a v a - n a d d h a VIII 13, 'brel-ba joined. VIII 14,
- ? covered
-
a v a n d h y a I11 9, 'bras yod not barren
a v a - b o d h a I V 44, rtogs-pa one recognizes
a v a - b o d h a n 5 VIII 35, rtogs-pa understanding
a v a - v l d a I 5, 22, gdams iag instruction(s)
a v a - s k a n d a V 25, thod rgyal-du crowning assault
-
a v a s t u k a t ii VIII 39, gshi med-pa absence of
entities = niruastuka H
-
a v a s t h 8 V I I 3, gnus skabs condition
-
a v a s t h i t a IV 45, gnus-pa engaged in
a - v 5 c y a t 5 I 28, brjod-du rned cannot be espress-
- ed in words
-
a v i k a l p a I V 19, rnam mi rtog free from discri-
mination
-
a v i k a 1 p a k a I V 11, rnam m i rtog he should not
discriminate
-
a v i k a 1 p a n H , mom-par m i rtog (-pa): I 33, non-
discrimination. -I V 33, without discrimination =
hccmna-kaay-kriyoi-on~~palambhaH
7 v i k 5 r a 111 9, mi 'gyur immutability
- v i g h H t I I V 30, thogs-pa med nowhere obstruct-
,
ed = apratighhdlitua If
- v i j ii 5 n a 111 6, mi Ses no consciousness of =
anabhisambodha IT
- v i d ii r a t 5 I 10, rin-ba ma yin iiid no distance
- v i p a r y H s a I1 21, phyin ci ma log absence of
pewerted views
. - v i r a 1 a V I I I 17, thag bzan without any gaps
- v i r o d h a I1 9, m i 'gal-ba absence of conflict
- vi v a r t y a t v a I V 9, m i ldog IZid irreversibility =
aviniuartya-bhrimi H
- v i 8 a y a t v a I1 17, brrlzi-pa med iiid no occasion
for
- v r d d h i I V 10, 'phel med absence of growth
- v a i v a r t i k a, (phyir) m i Idog-pa: I 12, IV 38 irrc-
-
versible. I V 39, 46, 51, irreversibility
- v y 5 g h 3 t a VIII 8, thogs-pa nted unobstructed
[ 119 I
 EDWARD CONZE AbbisnmayHladkHra
a - v y H h H r a I11 13, brjod med cannot be express -
a s a m I k s a n a I 30, mi nzthofi (phyir) one does
by words = avacaniya If -
not look about for = adarSana H. I1 5, ma pigs,
-
a k a b d a I1 7, sgra med without words not look out for = na sanzupalabdhu If
a - k u d d h i I V 61, m dag-pa impurity. - V 31, -s a m u d b h a v a IV 42, mi 'byun cannot spring
dag-pa ma yin non-purity up = asambhva H
a - k u b h a 1 55, mi dge unwholesome a - s a m b h a v a I11 14, mi 'byuri impossibility =anut-
-
a g i i n y a t v a V 30, stoli min fiid non-emptiness pciJa H
a 6 n u t e V I I I 10, myori gain = prhpnoti H - s a m b h e d a I 39, dbyer med undifferentiatedness,
a s a m 1 u d i t a VIII 31, ma 'dtiris not shaggy scimcitzya-variitva'd f i
-
a s a m v ii s a I V 41, mi 'grogs one docs not meet - sammoga - V I I I 5, bsiiel-ba mi mna'i never be-
with wildered
a - s a m s a r g a 111 15, ma 'brel no contact -
a s L k 9 H t k r i y l 1V 28, mrion-sum mi bycd can-
not be realized
-
a s a m s k ii r a IV 19, 'du mi byed unconditioned
-
\

a s ii d h ii r a n a , rhun mon min, I 41 special. - IV

a - s a m s k y t a I 41, VIII 39, ' d m mu byas (
24, not being shared
unconditioned
a - s a m s t h i t i 1 2 9 , mi gnas not t o take ones
- thun mon ma yin, IV 62 uncommon
stand on = na sthhnam H a - s ii d h l r a n a t v a I 38, tlzun moil ntin Aid what
is not shared with
a - s a k t a I V 63, ma chags-pa without attachment
a - s a k t i I 21, ma shen absence of attachment
-
a s t h ii n a I1 4, mi g7ws not take one's stand

a - s a m k h y e y a I V 55, grab med incalculable

-
a s t h i t i I 28, mi gnas absence of a continuous cxi-
stent; not take one's stand = cctasah prutis~hdnam na
a - s a m g a t v a 111 8, chugs-pa med fiid, non-attac
khryam H
ment
a - s a m j ii a t 8 I 32, 'du-4es med-pa (yin) no act
-
a s v a b h 8 v a t ii I 28, ran bshin m ~ d absencc of
own-being
perceiving = aparijiihram H a - s v a b h l v a t v a I 31, no-60-iiid mcd-iiid ab-
a - s a t IV 2, med-pa non-existent sence of own-being = apagata-svclbhCvat8 H
a - s a m a t v a V 34, mi miiam absence of a state of -
a h 3 n a I1 9, 'grib-pa med cannot diminish
sameness -
a h 5 n i IV 10, 'grib rned do not diminish = apn-
a - s a m 5 h i t a V 24*, miiam 6sha.s min-pa uncon- rihhni H
centrated

[I20 1
 EDWARD CONZE

Htmika, bdag iiid: 1 73 in itself. - VIII 2 -

A t m o t k a r s a I 55, bdag bstod exaltation of self
ii t y a n t i k I1 29, Sin-tu absolute
H V 25, bar-du until I d n a, len(-pa): I 67 gasping = grahana H. -
H b h a v H t VIII 33, srid-pa ji srid-par until the end I V 43 take upon himself = samiddna H
of becoming d h 2 y a I 2, bshag-nas having arranged
iT s a m s H r a m V I I I 34, 'khor-ba ji drid as long as d h 3 r a , r t e n ( p r ) (pa), I 5, 118, 12, 17, N 25, foun-
the samaaric world lasts dation (source)
B k H r a , ram- pa: I 12, 25, I1 2, 10, I V 1, 2, 4, V 27, - rten can, I 27 substratum. - N 37 sustain. - IV 41,
-
39 aspect. - N 34 mode. V 35 kinds (= prakhra -
based. V 42 referring to = adhi$luina H
-
H). -
VIII 1, 4 respect. I V 35 ways in which. - d h i I1 14, iiam Aa-ba misfortune ( h d h i y d d h i =
I V 16, 21 point of view
bcihya-abhyantara-upadrava H
H k ii r a t H I V 15, ntam-pa aspect
d h e y a I 39, brten-pa which are founded on it
H k 7 t i I 27, I1 9, 21, I V 2, mam-pa (can) (special)
u d h e y a t 5 11 12, rten what is founded
aspect ( I 27, I1 21 = cik6ra H)
H n a n t a r y a - s a m z d h i 1 1 5 , V 38, bar-chad med-
- H k h y a , shes bya-ba: IV 56 one speaks of = sam-
pa'i tin-Ae-'dzin unimpeded concentration
-
jiiaka H. V 19 called, -. - I 40 reckoned as
n a n d o k t i I 20, sgra s6an plensant sound, dnan-
= samglhita H
da-bbda H
H k h y H n a I V 17, bsmn-pa communication = sum&
khycina H n i m i t t a I V 18, mtshan ma med signless
H g a t a V 19, 'thob reach - ? pit a Y 24, gtogs-pa what belongs
H g a m y a V 24, 'on-nas come ii p t i 1 27, V 38, 'thob-pa, winning = (adhiganta -)
prcipti H
ii j I v a I V 48, 'tsho-ba manner of earning his livelihood
- 5 t m a V I I I 12, bdag-iiid possess -
- H b h a like: I11 12, 'dra = s a d r b I$. V 1, Ira-
- -
bur. V I I I 31, ltar = sadria H
H t m a k a , bdag-ilid: 1 2, 22 - -
fold. - I1 23 itself.
y a 1 28, 'drc, rise
-
V 2, I X 2 is. I11 11, I V 26, 31, V 2, 5, 6, 30
y a t a , riri: VIII 27, 30 extensive. - VIII 30 long
-
consists in. I 53 is essential to. - I V 14, V 5 essen-
-
tially. -. - -
VIII 2 N 28 consists in ii y a t a n a 1 59, slyc-ntched scnsc-iirld
H t m a n I 35, 39, bdag self. - IV 40, bdag iiid ii r a b h y a I1 15, (la) sop-pa following on = pGr-
oneself caka IT. - IV 2, 4, (nas) bzuA sto begimcng with
 EDWARD CONZE Abhisamayiladkiira
H r a m b h a - p r a y o j a n a m 1 2 , brtsomp'i dg a t V 2, siied all the
pa (yin) the purpose of my undertaking t a I V 54, bshed considered. - I V 57, 'dod-pa de-
H r ii p y a I 44, gzugs med formless (attainment) sired = abhirnata H
drripya-sarn6patti I1
y a t e , 'dod: I 11, I1 20, I11 6, VIII 34 is consider-
H r y a , 'phags-pa: 11 2, 5 -
holy. I V 24, V 6 sa ed. - I 50, I1 18 is regarded
I1 a m b a n a , dmigs-pa: I 6 , 27, 40, 49, I V 25, 'dod-pa yin, I1 31 one considers
(= v i ~ a y aH ) , V 39, 40 objective support. - I bshed, IY 19, 32, V I I I 8 is regarded
IV 30, 35, V 3 object
H 1r n a 1 60, kun-tu shum-pa hanging on to I
H 1 o k a V I I I 25, gzigs-pa light
I v a r a n a , sgrib-pa: I V 41 hindrance = niwrana H
Rana -
V 1, lta looking upon. VIII 17, spyun
V 20 covering
-
eyes = netratt? H
& a t e V 23, rtogs-par byed survey = nirripayati I$. -
H v a r t a t ii VIII 26, 'khyil-ba is twisted
V I I 5, mthofi views
H v r t i V 33, sgrib-pa covering = ~ivarana II
t i V 35, yams nad calamity
H v e n i k a V I I I 6, kho-na'i ma 'dres special
8 S a y a , bsam (-pa): I 48 resolute intention. - -
r i t a , said to be: I V 39, brjod-pa. VIII 6, bhd-pa
driven along VII 2, bskyod-pa = prerira H
intentions (66ayasampatti = kulyana-khmath4eh
H 6 H 1 53, gnas, living in U
-
- 8 6 r a y a 1 35, rten ( h s ) based on. VIII 15, s
body k t a I V 22, bhd spoken of
- I s a n n a I V 10, Z e nearness c c h a l i k h a p a d a VIII 14, shabs 'bur m i mnon &I
ankle-joints are inconspicuous
H s a n n a t H I11 2, Ze-ba iiid (du) nearness
e c h i t t i 111 14, clmd cessation. - VIII 17, gcod
5 s e v a n a V I I I 19, bsten cultivation
annihilation = unmziZana H
I s y a V I I I 15, shal face = mukhatd H
c c h e d a 1 59, chnd annihilationist views
h v a s i t a V 35, dbugs phyirt regained his
I breath = ucchvdsa-prcpta H
z61, y a t e 1 18, brjod is espounded. - I 38, l r ~ s - b y ~
i n d r i y a 1 22, dbari-po faculty
is called. - V 18, (ces) brjod is called. - I1 11,
i b h a V I I I 22, glan-chen elephant = niga H blrud is spoken of
 EDWARD CONZE

u t t a m a , mchog: I 68, I1 21 supreme. - VIII 16 -

p a p a t t i V 40, 'thad genesis
very fine - u a b h 0 g a VIII 12, fie-bar lois spyod enjoy (the
u t t a m a v a s t i - g u h y a VIII 14, 'doms-kyi sba- happiness)
.
b a . . nub-pa'i mchog sexual organs - u p a m a VIII 27, ltur like
u t t a m a - a n g a t l VIII 31, dbu head a m 5 (*) k r t v H V 2, 4, dper mz&d-nas having
-
u t p a d y a I 23, skyes-nos as soon as he has been made a comparison
reborn = upapadyaparinirmiyin fl a 1 a m b h a , dmigs-pa: I 445, I1 25,111 14 basis. -
-
u t - p l d a N 59, skye-ba production
-
11 21, V 16 apprehemion. dmigs ( ~ p - r l a s ) , 111 2
take as a basis
u t s a d a VIII 24, rgyas-pa with prominences
a - 6 5 n t i 1 71, fie-bar shi-ba appeasing = P a -
- u d a y a I1 23, 'byuri gives rise t o luina H
u d 5 g a t a IV 56, 'thob built up = prcipta H a - 4 1e g a V 13, fier 'brel adherence
u d i t a , blad: I 9 indicated. - I 43 experienced. -
a hHra 61, bsgrubs-pa achievement = U P -

-
111 2. has been said (= kathita H). 111 6 is spoken sa?phdra Ii
Of (= kathim H, - I 67, IV 23 is taught. - 1
HdH y a IV 38, (nus) bzufi ste succcssivel~
35 is said t o be.
- bSad-par zad IV, 60 explained. , p 5 y a , rlmbs, I 10, 46, 11 22, 24, 26, V 41 (skill
in) means
u d I r i t a I1 28, brjod proclaimed = kathita H
-
u p 5 y a k a u 6 a 1 a I 13, 111 2, IV 59, 63, tlmbs (la)
-
u d g r a h a IV 7, Zen studying mkhas ( p a ) skill in means
-
u d d e b a I 42, 45, 72, IV 29, ched (du bya) pro- p 5s a n a w H
7, bsten honouring = pary~pcisifa~
gram (I 42 = samuddeh H)
p t a IV 6, bskrun sown = avoropita TI
u n m i i i j a - I V 46, gyo-ba affirmation
-
u p a k r a m a I1 17, p o d - p a attack
r u VIII 14, mazes powerful .
s 9 I s a VIII 16, gtsug-tor, COW)
u p a g h l t a - v i v a r j i t a VIII 30, itams-pa rnam-
par sparis-pa not impaired in any way = anu-
p~hata-karnendriYatci H D
u p a - d e 8 a I1 6, bstan, instruction
u p a - d e b i n N 44, fie-bar ston recommends fi r 5 VI11 15, ntdzod-spu(s) hair-tuft
-
u p a n i b r i t y a I V 20, bsten-nas having taken 6 d h a ~ 1 1 114, gyen-dra phyogs poinL ~l~)\*rards
=
recourse = upanilraya H iirdhvam-ga H
 EDWARD CONZE Abhianmay6ln6kiirn
ii ? m a n -
I1 3, dro-ba heat. I 26, IV 45, drod, e k a - a n t a IV 29, fies-pa devoted to one aim only =
heat. - IY 35, dro-ba (those on the) stage of heat ekdntika H
ii a m a - g a I1 9 , drod gyur-pa degree of heat = $?ma- e k a i k a V 22, re-re each singly. - VIII 15, re-re
gata H nus .each one singly by itself
e k a i k e n a VII 1, re-res one by one
R e t i 1 61, 'zhob has arrived

7 j u , drari: VIII 14
avakra H
straight. - VIII 22 upright =
t e v a m k r t v it I11 7, de-ltm, that being so
e 5 a l;l it I 49 (= paryrgi H ) , IV 43 (= abhiln'sa H ) ,
! tshol (-ba) searching for

A1
e k a VII 4 , 5, p i g (gis) one single
\
e k a - k s a n a VII 2, 3, skad-cig gcig one single in- i n e y a j a xi g h a VIII 14, byin-pa y e - n a ~ a ' i 'dra
stant his shanks resemble thosc of the antelope
e k a - k s a n a - a b h i s a m b o d h a 1 4 , 16, skad-cig a i h i k a - a'm u t r i k a I 7, 'di-dag gshan-pa belong-
(ma) gcig (gis) mnon rdzogs byait-chub (-pa) the sin- ing t o this and the other world = aihalaukika-ddi H
gle-instantaneous full understanding
eka-ksasa-avahodha VII 1, skad-cig gcig-pa
y i rtogs-pa singleinstantaneous understanding 0
-
e k a k a p i k a V 22, skad-cig gcig-pa belongs to
one single moment g h a I1 22, tshogs multitude (puhyaugka = kulala-
e k a d h e r a n 5 1. 63, marn-pa gcig-tu ston one mlila H )
single flow ( =sarvadharmdndm mahdydna-upciya-mu- o s a d h i I 19, m a n remcdy = makci-bkaisajya (T,
khena prakd&n&l H ) Stch: -dhi)
-
e k a n a y a I 62, tshul gcig one single principle (eka- o 9 t h a t l VIII 27, mchu lips
nayajiiatci = mahdydnatvena-elcaydna-avobodlzGd H)
e k a - p r a k r t i k a I11 15, rafi-bshin gcig-pa having
one single essential original nature AU
e k a - v I c i I 23, bar chad gcig-par with one single
a u r a s a I1 29, sras legitimate son
interval
 EDWARD CONZE

I V 28, VIII 11 (= kriyci-koruna H ) , mdzad-pa, acti-

K vity. - I 32 (= kdrya If), N 13, 28, byed-pa acti-
vity.
k a t h y a t e V 20, VIII 11 (= abhidhiyate H ) , brjod l a t i l a k a VIII 26, sme-ba gnag bag mole = tiln-
pa is declared kdh H
k a r a VIII 13, 27, ~ h y a g hand r r t i t a IV 3, V 31, bsgrags (-pa) proclaimed
k a r u p i , compassion: I 62, siiiri-rje. - VIII 5, thugs- u k g i t i VIII 25, dku (? ed. dgu) belly
k a r o t i VIII 33, mdzad-pa'i (sku) effect u l a , family: I 55, khyim-pa = Srbddha-kula H . -
k a r p a V I I I 30, siian ear I 69, rigs
k a r t 5 I11 9, byed-po (. ..
iiid) agent u l a m k u l a I 23, rigs gnus rigs (those who are
reborn in the families of men and gods, respectively)
k a r t r V 9, bycd-~a doer
u 6 a 1 a I 40, I V 40, VIII 20, clge-(-ba) wholesome
k a r m a n , las: I1 1 (= kc?ritra H ) , VIII 34 activity.
IV 60, karma. - VIII 38 deed. - 'phrin las, VI ii r m a VIII 13, rus-sbal tortoise .
40, I X 2 work r cchr I t IV 9, tshegs chen painfully
k a r m a - m ii r g a I 55, las-kyi kzm, path of acti k ?. t I11 14, by&-pa effecting = learanam H
k a l a n k a 1 61, iies-pa blemish s t a V 31, byed effecting = uddeSa-karana H
- k a 1 p a I 34, rtog-pa imputation = vikalpu H t a - j ii a t 5 I 51, byas-pa gzo gratitude = pnra-
k a 1 p a n 1 63, 11 8, rtog-pa th~u~ht-construction kytopakc?rasya-aviprand9anam H
k a l y i n a IV 6 , dge-ba good rta-adhiktira I V 6 , lhag-par byas done his
duties
k m a , 'dad-pa: I 54 sensuous qualities. - IV 4
r t 8 n a VIII 2, zad-pn(r) device
pleasant things. - V 24 sensuous world
k H m a t H 1 18, 'dad desire r p H , pity: 1 10, siiih-rje. - I 37 (= karunc? H ) , 51,
siiin-brtse. - IV 55, thugs brtse-ba = koruna H
k 5 y a , body: TV 41, 48 lus. - VIII 1, 12, 33, sku
k 5 y a - s i k g i n I 24, lus mlion-sum byed one wh k r q~i I V 42, win-bu worm
has witnessed cessation with his body k r 4 a I 58, dbul poor = dcridryricE I f
]r H a I 23, byed with (great effort), = abhisamskd I VIII 32, skra hair
parinimiyin H k o t i 111 4, mtha' point
-
k i r i t r a I 8, bycd-pa what it does. I 1 21, byed- k o 4 a V I I I 14, sbrrls (su) sheath
-
pa (iiid) function. V 9, las, activity. - I 17, a u 4 n l a I 16, I1 26, IV 32, mkhas-pa skill

1 130 I 1131 I
 E D W A R D CONZE
Abhisnmnyiiladkarn
-k r a m a I 47, rim-pa yin-par progressive steps.-
VIII 13, shabs feet
k r i y e 1 6 , bya-ba work. - V 9, bya actions Kh
k r r d a n a 1 66, brtse-ba playing with
k 1 e 6 a I 56, 63, I1 17, 29, IV 29, V 34, VIII 7 , iion h a d g a I 7 , 24, 26, 57, 11 6 , 8, 29, V 37, bse-ru (lta-
moris defilement bu) Pratyeknbuddha
k a a p a , skad-cig: I1 11, 16, I11 11, 15, IV 23, 46, 5
k y ii t i I1 7 (= pmtibhciti H ) , VIII 16, s ~ ~ a bappear.
, -
moment. - VII 4, 5 instant I11 10, smn-ha aspect in which it resembles
k s a t a I V 63, zad-pa without
k s a t i V 14, iiams impairment = ycighhta H G
k s a m a IV 55, bzod adequate
k s a m n 1 57, IV 37, bzod (-pa) patience a ii j a I 20, mdzod storehouse of jewelry = ko,c~hci-
k s a y a , zad (-pa): I 32, IV 40, V 18, 20, 35 exth~c
-
tion. VTII 36 non- g a n a I 12, IV 38, tshogs host
k s e n t i I 51, I1 4,10,11, IV 45, bzod (-pa) patience. g a t i , rten: IV 28 means of salvation = cilranijra I T
V 22, bzod-pa (patient) acceptance = duhkha-dha - 'PO: V 14, going = g a m m a II. - VIII 34 place of
ma-jiidna-kshnti H
k s 5 n t i - j ii ii n a I V 46, bzod-p dab Scs-pa'i p g a t o p a l a m b h a - y o g a 1 4 4 , dmigs-pa mctl dab
eient acceptance of cognition ldan-pa absence of devotion to a basis = a n u p l a m -
k s i p r a - j ii a I V 25, Scs myur bringing quick under
standing = ksipra-abhijiiatd H a t v H V 24, son gone
k y i p r a m IV 10, myur-ba speedy a b h r r a t H IV 52, 59 (= gdmbltiryam II), VIII 25,
k .s r p a IV 19, 2nd extinguished zab (-pa) (fiid) depth
k s e t r a I 13, 65, 67, VIIT 37, shin field g a m a n a V 12, ' p pursue = anugamana H. -
VIII
k s e p t 5 I 58, spon-ba rejection = p r a t i k ~ e pH 22, gScgs walk
g a m b h~ r a , deep: I1 27, IV 41, 58, znb-mo. - IV
-
52, zab-pa. VIII 27, zab
g a m b h I r a t ii 11 6, zab-pa iiid depth
g a m b h r r a t v a IV 8, rub depth
g a r b h a - 1 6 8 , mnal-du womb
 EDWARD CONZE

g P t r a V I I I 14, sku body gr a h a a V 13, 'dzin-pa taking hold of

-
g H t r a t H YIII 23, sku limbs. VIII 24, sku iiid g r ii m a VIII 7 , gron village
body g r H h a - I 71, 'dzin-pa'i, subject (= gr6haka). I1 -
g P t r a t v a V I I I 24, sku body 15, 'dtin, seizing on
g lm i t v a IV 43, 'gro fiid moving towards = ga- r H h a k a I 35, I1 8, V 6, 7 , 13, 16, 30 'dzin-pa(r
mana H byd-pa) subject
-
g P m b h r r y a , depth: I11 5, tab-iiid. IV 52, tab-m g r 5 h y a I 34, 71, V 5, 7 , 27, gzuri (-ba) objcct
g I t a I 19, glu song = madlzura-sangiti-gho~a If g r 511y a - a r t 11 a I1 8, g u n don objective reality
g u n a , yon-tan: I 7 , 12, 69, I V 12, V 26 quality.
-
I 22 virtue. V 35 virtuous quality. - VIII 3 Gh
virtuous act
g u r u V I I I 19, bla-ma preceptor g\h o q a t a VIII 28, s p a Kid voice
g u r u - 5 u 5 r ii g 1 I 51, bla-ma-la gus rian reverence
for the instructor
C
g u r u t v a IV 20, bla-ma iiid value greatly = guru-
k&a H c a k r a - a d k a V I I I 13, 'khor-10s r n & w lines dc-
g u l p h a VIII 22, lolis-bu ankle-bone picting a wheel stamped on
g i i d h a V I I I 21, 22, mi mrion do not bulge out a k 8 u 1 22, spyan organ of vision
g o - p a t i VIII 22, khyu mchog lordly bull = vrsa- -
a t u r d v I p a k a V 4 , gliri bshi-pa Four Conti-
bha H nent world system
go -v r s a- VIII 17, ba mchog-gi 'dra-ba like those a n d r a I 19, zla-ba moon = Bukla-palrsa-nava-can-
of an exellent cow dra H
g o c a r a , yu2-can: I 73 sphere. -spyod yul (can), c a r y H 1118, IV 7 , 44 (= pratipatti H ) , 59, Y 31, VII 4,
11 22, IV 23 (= visaya H), 33, V 27, 30 range spyod (-pa) course (of the practice)
g o t r a I 38, 39, V 8, 16, rigs lineage. - I 69, rho -
c a r y H s'a lp j Z H 111 3, spyod-pa'i 'dl&-ks false no-
'bran clan tions about the practice -
g a u r a v a I 51, bkur bsti respect = san~a-jam-nam- c a 1 a y a t i V I I 2, 'gul-ba is moved along
rati H c I r u , mdzes (-pa): VIII 16 slender. - VIII 22 cle-
g r a h a 1 59, 'dzin-pa seizing on gant1y
 EDWARD CONZE
- bzari: VIII 23 beautiful
- miien: V I I I 28, sweet
c i t a , rgyas: V I I I 15, 21 compact
- st%: VIII 29 well developed. - VIII 31, thick
c i t t a , sems: I 36, 42, IV 16, 35, 47 (= anumra-b
dhicittu H), V 28 thought. - I 64, I V 43 mind
-
c i t t a c a r y 5 IV 14, sems-kyi spyod-pa thought
and doings = citta-carita H
c i t t a - c a i t t a V 27, sems dun sems 'byun mums
thought and its constituents
-
c i t t a s a l p s t h i t i I 14, sems kun gnas-pa com-
plete stabilisation of thought
c i t t a t ii I 60, serns mind
c i t t a t v a I 49, sems iiid mind bent on
c i t t o t p Z d a 1 5, 18, sems bskyed-pa (production
of) the thought (of enlightenment)
c i t r a V I I I 33, sna tshogs various , j i h v L VIII 16, 28, !jags tongue
c i n t H N 53, sems-pa reflection
c i n t H m a n i I 19, yid bshin nor-bu wishing jewel
c i r H y a V 35, yun riil lon-nus a t long last
c i r e g a IV 9, yun rin slowly
c I v a r a IV 42, gos robe
-
c e t a s , sems: I 57 inclination to. IV 48 mind
c e d V 7, gal-te if
c o d y a I1 31, IV 60 (=praSna H), khn-ka problem
Ch
c h a v i VIII 15, Zpags-pa skin
AbhisamayPlatikHrn
J
j a g a t V 35, VIII 35, 'gro-ba world (of living beings)
j a n a V 2, 37, VIII 5, skye (-bo) people
j a a 1 69, slyo-ba manner of birth
j a l p a - j a l p i - p r a v a d i n a m V 39, rab-zusmra-
rnalns rgyud mar rgol the theoreticians who utter
disputations and talk
j H t a V 19, rigs, born. - VII 3, rat?-bshin there has
been born
j t i 1 69, rus birth
$ 5 rn b u d v r p n V 2, 'tlzam-brt'i gliri of Jambndvip;i
j ii 1 a VIII 13, dm-lcr web
j i n a , Jina: I 67, I1 29, I11 4, VIII 7, rgyal (-ha). -
VIII 37, sans-rgyas (I1 29, jinauram = bodhisat-
zva H )
-
j I m ii t a VIII 28, 'brug-gi like thunder, meghaga-
rjiza- H
j I v a I 59, srog soul
j r v i t a IV 51, srog life
- j ii a t 5 I 62, IV 24, Bes (fiid) knowledge
j i i Z n a , cognition: 1 38, 47, 64, 70, I1 6, V 18, 40, VII
3, ye-Ses. - I 62, I1 11, I11 5, 15, IV 1, 13, 16, 17,
22, 34, 37, V 8, hs-pa. - I 67, I11 1 (= avabodlm Ii),
IV 59, VII 2, Ses. - IV 21, mlrhyen
j 5 S p a k a IV 21, Scs mdzad makhg known
j 5 e y a , bes (par) (bya): I 22,45,70,71,73, I1 2 (= ~ n r i -
jiieya H ) , 18, IV 13, V 13, 30, VII 1 should be
 E D W A R D C O N ZE AbhisnmayHlanklra

known. - I 50 one should known. - V 18 should t u 1a n a I V 53, Ijal assessment

-
be cognized. 11 29, I V 59, V 20 cognizable t u l y a V I I I 16 -like. - V I I I 17, rniiam equal
j v a l a n a 1 1 9 , me fire t u s ? i 1 53, chog des contentment
t ii 1 a -V I I I 27, Siri-6al ltar like cotton wool
T t y a g a I 49, 58, I V 51, gton ( 4 a ) renuuciation (I
49 = sarva-sva-pnrityciga H )
t a t a s I 3, V 23, de-nas then t r 5 p a I V 27, skyob-pa shelter
t a t t v a V I I 5, de-fiid truly real t r L s a - I 57, skrag-pa'i worry =paritasan6 in P 216,
221 = paritar~anriS X 1456, 1463 = uttrcisa
ta tha t I1 12, I V 8, 16, 17, 31, 57, 59, v
33, a,+
bshin iiid Suchness t r i k a P 33, gnm-po phan-tshun the t h e e = snrn6-
t a t h 3 , de-bshin: 1 17 likewise. - I 35 funher. - dhi-bodhisattva-prajiiBpBramitd-artha-traya H
- -
IV 37, 61 and 80. - V 7. V I I 2 thus. VIII 34, tri - d h ii t u - I1 31, khams gsum triple world
thereupon tri-mandala-visuddhatn I 62, 'khor gsunr
t a t h g a t a I V 14, de-bshin & g s - p a Tathagata rnam-par dug aid threefold purity
t a d - d h e t o h V. 17, de-yi rgyu caused by that t r i m a p d a l a - v i 8 u d d h i 1 4 4 , 'khor gsum rnam-
par dag-pa threefoid purity
t a d -b h a v e n a I 28, de-yi no-bo as a result of hav-
ing such an existence -
t r i m 5 r g a I1 29, lam gsum triple path
t a n u V I I I 28, ~ r a b - ~ a
slender -
t r i s 5 h a s r a V 37, ston gsum trichiliocosm
t a n u s V I I I 26, sku body t r a i k a 1 i k R V 26, dus gsum the three periods of
-
t a n n i m i t t a I 30, de-dag mtshan-mar in con-
time
t r a i d h ii t u k a 1 60, I1 23, k h m s gsum (-PO) what
sequence of that
belongs to the triple world
t a r u n a V I I I 13, gshon cha chags tender
t a m r a V I I I 21, zads mdog copper-coloured
-
t r y a d h v a - g a 1113, dus gsum gtogs-pa belonging
to the three periods of time = trai~adhvikaH
t a y i n 1 26, skyob-pa Protector

1r a I11 1, mtha' shore d a m g t r a VIII 28, nzclcoba cye-tooth

t u f~g a , mtlto: VIII 21 elevated. - VIII 29 promi- d a k g i p a VIII 22, 26, gyas phyogs (turning to) the
nent right = praclalisinn II
138 1 I
I
[ 139 ]
 EDWARD CONZE

d a k s i q n V 31, yon offerings

u g - k a r a I11 9, bya dka' to do what is hard. -
IV 29, dlca' hard to do
d a n t a V I I I 17, tshems tooth
d ii r a I11 2, rin-ba distant
d a m a n a I1 17, shi self-discipline
d ii r a t v a I 10, riri-ba distance
d a y 5 I 46, brtse sympathy = karunci H
d y k 1 63, Ita views
d a r 6 a k a IV 21, ston-par mdzad-pa ability to sho
d a r 8 a n a , ston-pa iiid: I 65 exhibit
-
d y k p a t h a IV 16, V 22, mthokba'i lam path of
vision
- mtlzoli: V 19, VIII 38 vision. - VII 5 act of seeing
svapna-darliinarn grcihaliam I3
d r d h a t a VIII 19, brtan-pa firmness
d y b - m 5 r g a 1 7 , 11, 22, I1 11, 111 11, IV 51, 53,
d a r b a n a - m ~ r g a I 7 1 , I V 3 8 , mthori-ba'ilam pa
of vision mthon (-bdi) lam path of vision (= darhna-
d a r 4 a n a - g k h y a 115, mthonshcsbya pathofvis miirga If t o I 7, 11)
d a r 8 a n i y a t H VIII 26, blta-nu dug-pa beaut1 -
a d h a r m a - I 24, mthori-ba+ chos-la in this
to behold
d a r 8 i n IV 22, ston one who can demonstrate. Tgf a - 5di 111 6, mtholi-ba-la sogs sight objects, ctc.
V 21, nathon-nus one who sees H
= sarva-vij~cinu-~~alabdha-artha
d a 1a VIII 29, 'dab-ma petal d r g t H n t a IV 58, dpe simile
d 5 n a , sbyin-pa: I 43, 44, 46, 51, 52, 57, 11 16, d r s 1 i 1 60, Ita-ba views. - VIII 7, ha being
1113, 4, JX7,33, 36,41, V 22, VI 1, VII 1, 4 givin seen = dariana H
VIII 19 gift r s t i - p r 5 p t a I 23, mthori thob one who has at-
d 5 n t a t 5 I 64, dul-ba completely tamed tained correct views
d 2 r d h y a I V 47, brtan firmness = dydhat8 H d e v a I 68, I1 1, lllo god
d n p a 1b 58, mar-me lamp e 4 a k a I 36, storr bycd one v ho ilemonstraics
d I r g h a VIII 14, ' riri long e 4 a n H I 50, ston-pa demonstration. - I1 4, bstan-
d u h k h a I11 11, IV 3, V 34, sdug-bshal, ill pa demonstration
d u r - a v a g 5 h a IV 8, g i n dpag dkd-ba e 4 i t a I 1, bind->a demonstrate
hard t
fathom -
e h i n VIII 36, Ius can living being = sattva .ff
o g a 1 12, IV 12, skyon fault
d u r - b o d h a IV 34, rtogs dkar hard to know
r a v y a 1 35, V 6, rdws s~ibstantialentity
-
d u r b o d h a t 5 111 6, rtogs-par aka'-ba hard to
understand r a s t a v y a V 21, ~ a l - d a g Zta should he seen
 EDWARD CONZE
d v a y a V 34, VIII 36, giiis (su) duality. -
111 1
VII 5, giiis-po as two separate items
d v i j a VIII 22, bya goose = huqzsa H
d v I p a IV 27, glin island
d v a i v i d h y a I 34, rnam-pa giiis two kinds
Dh
-
d h a r m a k H y a 1 4, 17, VIII 6, 40, I X 2, chos
(-kyi) sku Dharmsbod~
-
d h a r m a c a r y 2 I 2, chos spyod practice of dhar
-
d h a r m a j 6 a n a 11111, chos Ses co,@ion of dharma
d h a r m a - j i i z n a - k s a n t i 11111, bsod.fes acce
tance of the cognition of dharma
-
d h a r m a d ii t u I 5, 39, chos-kyi dbyins Dharma
element
-
d h a r m a s a m a t 8 I 62, chos miiam-Aid samenes
of dharmas
d h a r m a t ii , chos iiid: I1 9 , IV 18, 43, 58 true na-
ture of dharma.-
11 27, (chos) nature of dharma.
-
VII 3. VIII 5 nature
d h H t u , khams: I 59 element. - V 13 world
d h 2 r a Q a I V 7, 'dzin-pa bearing in mind
d h i-t r a q I I 47, gzuris Dharanis
d h 1 m a t I I, IV 51, blo (dari) Man (-pa) wise
d 11 6 t a IV 43, sbyairs-pa ascetic practices
-
d h ii t a s a m 1e k h a I 53, sbyaris-pa yari-dag sdo
austere penance of the ascetic practices
d h y H n a I[ 44, 57, N 47, bsam gtan trance
f Abhisamay6ladkiira
h y ii m I - k a r a n a t ii , eclipsing (= malinikaranatd
H): I 7, mog-mog por bye& - I1 1, mog-mog por rndzad
d h v ii n t a VIII 25, sgrib darkness
N
a k h a VIII 21, sen-mo nail
a d 1 I 20 (= nadi-sromh H ) , 68, chu-bo river
y a , tshul: I 45, I1 15, VIII 39 (= jiidnu H) prin-
ciple. - I 1 2 and 11111 (= adhikctra H), IV 22 com-
pass
lugs: I11 7 compms
a y a n a VIII 29, spyan eyes
a r a k a IV 43, clmynl hell.
n 2 n i t v a V 11, sna-tshogs iiid differentiation
n ii b h i VIII 26, Ite-ba navel
m a V20, - , -
m a s I1 17, 'dud humility = namana H
n ii 6 a V 16, 'jig-pa destruction = vindSa H
-
n ii s i k H VIII 29, Sans nose
i 6 e a 111 7, ma lus-par whole
-
i k ii m a V 36, mchog-gis to his heart's content
i t y a , rra9 (-pa): I1 4 , I11 12 permanent. - VITI
11, etcrnal
i (1 h i I 19, gtrr trrrlsllry = ~aiOlidnaIT
i d h y a p t i I 64, ios-par sems-pa pacification
i d h y 2 n a IV 53, nos rtogs meditation
i m i t t a I 32, 59, IIT 2, 15, IV 11, 29, GB, mrsh4tn-
ma sign
 E D WA R D C O N ZE
n i y a t a I1 1, ties-pa definitely fixed =pratiniyama H
n i y a t i m VIII 37, nos-pa bound to (niyatirn p
ti = pratiniyama H )
n i y o j a n a , enjoining: I11 4 , sbyor bpd-pa. - IV 36
(= samddapana H ) , 40, 'god-pa
n i r H m i g a I 52, mri-zin med pa disinterested
n i r 5 1 H p a IV 56, brjod-du mod-pa which cannot b
expressed in words = anabhilapya H , A
n i r H s r a v a VIII 1, zag-pa med-pa without ou
flows = andsrava H
n i r u c y a t e VIII 11, nos-par brjod, is described
n i r ii d h i I 14, V 3, brtan (-pa) firm position
-
n i r o d h a , 'gog-pa: I -
T 3 stopping. V 24, 25
sation
- 'gag (-pa): IV 59, V 15 stopping
n i - r o d h i IV 22, 'go6 - p a stopping
-
n i r g r a n t h i VIII 21, mdud-pa med free
knots
n i r - j a y a I1 17, rgyal victory (= abhibhava H )
-
n i r d e 6 a IV 55, bstan-pa description
n i r - m u k t a I11 13, gol-ba outside
n i r - y 5 n a I 6, 7 2 , 73, TY 9 , nes (-par) 'byun, goin
forth
-
n i r v 5 n a I1 15, VIII 40, mya nan 'das Nirva
(I1 15 nirvGna-piha = rcga-cidi-nirvdna-abkinivefa
n i r - v y t I 54, mya rian 'das disgust = sarva-dlmr
6n6m anab1~isa&bralr H
n i r - v F t t i IV 1% 'byun-ba appearance (in
world)
[ 144 I
A b h i s o ~ n ay i i l a d k i r n
ir ve d h a -a n ga I 5 (= nirvedhabR6~yaII), IV 38,
39, 53, ties- 'bycd yan-lag Aid5 to Penetration
i r v e d h a - b h 5 g I y a I 12,33, nes- 'byed cha mtlrun
Aids to Penetration
i r - h H r a I 9, sgrub consummation = abhinirhBra H
i - v a r t a n a V 11, log-pa one goes back on =
nivrtti H
i v 5 r a n a VIII 37, bzlog-pa to block = prah8na H
n i - v y t t a IV 36, Idog desist
n i - v y t t i , fdog (-pa):IV 39,40, turning away from. -
V 5, 12 withdrawal from activity
i - v e 4 a n a VIII 35, 40, dgod-pa entering on (VIII
35 = pratig6pya H)
-
k c a 1 a t f IV 2, mi gyo-ba unshakcable
n i 4 c i t a t v a IV 50, nos-pa Aid certainty
n i g i d d h a IV 30, bkag-pa has (learned to) refrain
(nisiddha-abhinivo.4a= anabhiniveia H )
n i 9 e d h a , bkqg-pa: I1 4 inadmissible. -
IV 8 is
not (yoga-ni~edha= ayoga-prayoga H )
'gog (-pa): I 27 refrain. -
I11 4 repudiation
n i g t h H I X 1, mtha' final conclusion
i g p a t t i I 66, sgub-pa creation
i ? y a n d a IV 55, rgyu mzhun outpouring
n I 1 a VIII 17, mzhon mrhin dark-blue = abhinila H
7 . I V 27, VJII 7 (= manu~yaI f ) , mi people
n r p a 1 20, rgyal-po king = naal16nija H
n e t r a IT1 24, spyan eye
h sv 5 b h ;v y a 1 36, fio-bo-~icl
absence of own-being = samasta-uasfu-nairdtit~ya If
1145 I
 EDWARD CONZE
n a i r m H p i k a I 17, VIII 33, sprul (-pa) (sku) appa-
ritional
n a i 5 k r a m y a I 49, 69, nes 'byun leaving home
n o p a l a m b h a I1 21, 2 5 = a n u p a l a m b h a H
n y a g r o d h a v a n VIII 16, nya-go-dha ltar lik
the fig tree
n y 5 m a V 37, skyon med definite way of certain sal
vation
n y t i n a t v a V 10, dman-pa riid deficiency
P -
p a k s a V 9, 12, phyogs alternative
p a k m a V I I I 29, rdzi-ma eye-lashes
p a k s m a - n e t r a VIII 17, spyan rdzi eye-lash
p a r u V I I I 14, rin long
p a t h a 1 7 (= m6rga H ) , V 26, lam path
p a d a - a r t h a 1 3 , dnos-po topic
p a d i k H V I I 2, rdog point
p a d d h a t ~I11 5, lam -
p a d m a VIII 29, pad-ma lotus = sita-asita-kamala
p a r a , gshan: I 1, 18, 38, I1 6, 18, 1114, 13, I V 10,
37, 40, 41, 44, V 20 other
- pha-rol: I11 1 further
p a r a - p r a t y a y a - g H m i t v a V11, gsha7z-Eyirk
gyis ' g o d a the fact that he goes for help to out-
siders
p a r a m IV 16, gslran yari furthermore
p a r a m a m V I I I 29, mchog-zu very
p ar a m a-a r t h a V 40, drtm-pa'i don ultimate
truth
-
a r a m a a r t h e n a I V 55, dam-pa'i don-du from
tbe standpoint of ultimate truth
a r 5 y a n a IV 27, dpuri gAen Gnal relief
-
a r a a v a j ii a I 55, gshan-la briias-pa deprecation
of others
-
a r i k a r m a n I 48, 50, yons-su sbyon-ba prepa-
ration
a r i - k I r t i t a V 4, yoris-su bsgrags-pa proclaimed
a r i g I y a t c I 39, yoris-su brjod is proclaimed
= n i r c l i ~ .II~
a r i - g r a h a I1 14, yoris bsdus acquiring = sa?l-
graha EI
I1 27, yolis zin-pa being taken hold of
I11 13, yons-su 'clzin appropriation
V 10, yons-su 'dzin-pa assistance = samparigraha EI
a r i - j a y a I V 47, mastery. - Editions read pariksaya,
Tib. trsl. as yons-su zad-pa, but A xvii 332 has pari-
jaya, and the context demands it.
p a r i - n 5 m a 1 8, 11 21, 23, (yons-su) bsno (-ba)
turning over (= parinEman6 H)
p a r i - n l m a n a I1 16, bsrio-ba turning over
p a r i - n H y a k a I V 27, yons 'dren-pa leader
I i - t y ii g a I 36, bar-ba renunciation
p a r i - d I p i t a 111 16, yons-su bstan-pa announced
p a r i - p H k a VIII 36, yoris smin maturing
p a r i p H k a m g a t a V I I I 9, yoris-srt smin gyur-nus
comes to maturity
 EDWARD CONZE

-
p a r i p ii r i V 3, yopis-su rdzogs-pa fulfillment u p y a I 47, I1 22, 23, V 4, 17, 38, bsod-nams merit
-
p a r i m ln a I1 13, tshad limitation u d g a 1 a 1 59, gan zag person
-
p a r i v a r j a k a I 57, spans-pa one who gives u u r u g a V I I 2, skyes-bu man
p a r i - v i r a 1 69, 'khor retinue fi j 5 IV 20, V 2, rnchod (- pa) worship
-
p a r i h 5 r a I1 31, spans-pa one refutes. - XV 6 ii j y a t 5 I1 17, mchod iiid is worthy of being wor-
lan solution shipped
-
p a r i h 2 r i t 2 VIII 7, yons spori iiid avoid ii r i 1 69, - fulGllment = pariprirana H
p a r I k a n a I 30, yons rtog-pa investigation = pra a r n a VIII 23, yons-su rdzoss-pa fully developed
-
vicayatva H . I 66, yons-su brtag contemplatio
VIE1 31, rLgyas large
p a r r n d a n l V 17, yoris gtad entrusting r v a IV 58, sria-nza first
p a r j a n y a VIII 10, lha+ rgyal-po Rain-go
ii r v a - k i? y a VIII 15, TO-stod trunk
deva-rdjd H
7 t'h a k j a n a V 6, so-so'i skycbo common people
p a r y %i y e n a I1 12, rnam graris in turn
p a r y u p a y o g a I 37, yons-su gtugs-pa the state
r t h u VIII 16, riri long. - VIII 23, yans large. -
VIII 31, dbyes cltcba broad
.
being able t o overlook differences = tayor.. nirodha
utpdda-yukta-vikalpa-aPagama H 7 s t h a t a s V 12, rjes-.h afterwards = padcdd H
p a 6 y a t i V I I 5, mthon see r a - k a r g a I X 1, rab culminating point
- p a 6 c i m a I V 4, mthar thug ending with. -IV 58 r a - k 5 r a IV 1, bye-brag variety. - -
I V 54,
phyi-ma last. - V 34, tha-mar last -
kind. VIII 3, nmm kind
p a 6 c i rn a m I V 28, tha-ma finally r a k ~t i I11 5, V 19, 34, V I I I 1, 36, ran-bshin ess-
ential (original) nature
p H c a n a I V 37, smin byed maturing
r a - k i p a t i V 21, bshas-par bya-ba add on to
p H n i VIII 13, phyag hands
p H d a VIII 13, 22, shabs foot
r e - j ii a p t i, bags (-pa): I 28 nominal concept. -
I1 9 nominal existence. - I 35, V 32 conceptual
p H p a IV 36, sdig-pa evil entity. - V 6 nominal entity. - V 14 concept. -
-
p lp a m i t r a 11 27, sdig-pa'i gogs-po bad frien V 30 conceptual esi~tenee
p lr a m i t H VIII 35, pha rol phyin perfection p r a - j ii H I 10, ks-pn wisdom
p H r g n i V I I I 14, rtin heel - I 30, 37, 57, I V 34, VI 1, Ses-rab rrisdom
p r n a VIII 30, rgyas muscular p r a j f i 8 - p i r a m i t 5 I1 20, IT1 1, VII 3, Scs-rnb
p u m s VIII 32, skyes-bu men pha-rol phyin-pa perfection of wisdom
 EDWARD CONZE
p r a - g i d h 5 n a I 68, smort-lam resolve. IV - r a t i - p e d h a , so-sor bkag-pa: IV 50 avoid(ing)
smon-pa plans for the future
p r a - g i d h i IV 63, smon-lam wishes for the
p r a n i d h i - j i i l n a VIII 3, 8, smon (nus) m
(-pa iiid) cognition which results from resolve
p r a - n I t a VIII 19, gya nom-pa sublime
p r a t a n u VIII 15, srab-pa very delicate = Sla
?ma H
p r a t i I1 1, phyir with regard to. -
I1 20, 111
VIII 39, (la) with regard to. - I1 11, VIII 19,37,
with regard to
-
p r a t i p a k 9 a , @en-po: I1 30 counteracting. -
14, 34, 37, 47, 71, I11 7, IV 29, V 8, 14, 41,
p r a t i p a kg a t v a I1 31, gfien-po fiid process
counteracting
p r a t i p a t t i 1 5, 21, 43, 45, s g u b (-pa) progres
p r a t i p a t s ~ r a n1 2 , rtogs-pa w i u b e a b l e t o m a
progress
p r a t i p a d , lant: I 21 ~ a t h -. V 8 progress
- sgrub-pa: I 47, IV 25 (= sampratipatti H )
- bsgrul+pa: I 73 progress
~ r a t i p a d - g a t a V 10, lam progress
-
p r a t i b o d h a IV, 9, rtogs-pa reach understanding
abhisambodha H
-
p r a t i b h i n a I 68, spobs-pa, ready speech
-
p r a t i m o k 9 a g a V 13, 'dor-ba rejection = mok-
wna H
-
p r a t i 6 e d h a , bkag-pa: I11 6 annulment -- nirci
-
rana H . 111 8 removal
p r a t i - 9 t 11a t e I 70, gnus-pa is established
pra ti - J h .i I 38, 'jug-pa'i rten (la) source
p r a t i - 9 t h l n a I 60, gnus establishing oneself
p r a t i - q t h l p a y a t i V 37, bkod-pa(r) establish
p r a t i - s a m v i d VIII 3, so-so yari-dug rig analy-
tical knowledge
r a t i - s a t y a m IV 2, bden-pa so-so-la for each Truth
r a t r t y o t p Z d a V 23, , rten cin 'brrl 'b3un condi-
tioned co-production
-
r a t y a r t h i k a V lG, phyir rgol-ba hostile forces
-
z a t y e k a m , so-so-la: I 15 respectively
, so-sor: I 34, 11 18, V 5, 6 each one. - I 43, singly
r a t h a t e VIII 9, snair manifest oneself
r a - d a k s i n a VIII 15, gyas curl to the right
r a - dH t 5 IV 11, sbyin byed bestowal = ddna H
r a - d l n a IV 32, rub-tu sbyin generosity = ddna H
r a d h v a s t a VIII 25 med, dispel
r a - p a t i t v a V 10, 211~ir-ba falling apart
-
r a p 6 r a n a I 57, rub rdzogp-pa fulfillment = pa-
riptirana H
-
r a p ii r i , rub rdzogs (-pa): 111 8 complete. - VIII
18 fulfillment
-
r a b h H v i t a 11 9, phye one discerns
p r R - b h e d a , mb(-tu) dbye (dn): IV 19 distinction. -
VIII 3 divided
-
r a m l n a VIII 17, 1s11ad size
r a - y o g a I11,12,III8,9,IV62,V27,41,IX1,2,
sbyor (-ba) endeavour
 EDWARD CONZE

pr a - r o h a t i V I I I 10, 'khruri grow up = p r a u r r 5 m o d y a 1 51, rub-tu dga' rejoicing .

vatiH r 5 r t h a n iV 16, don-du giier striving = abhil@a H
pra - v i c a y a V 30, rab 'byed investigation r o k t a 11 5, bdad laid down
pr a - v i s t r t a I V 15, rgya chen extensive = vip 1u t a I 24, 'phar one who moves along by leaps
la H
p r a - v y t t i , 'jug-pa: V 5, 9 worldly activity
V 27 proceeding Ph
-
p r a v y 5 h 5 r a I11 13, brjod-pa words = vacana
uddharana H h a I a I1 28, I11 9, 14, IV 11, 28, V, 9,36, I X 2, 'bras
(-bu) fruit
-
p r a 6 a m s 8 I1 20, bsriags glorification
p r a 6 n a VIII 8, , 'dri-la question
B
-
p r a s H d h a k a VIII 18, sgrub-par byed-pa one wh
accomplishes
a 1 a VIII 4, srobs power
pra -st h l n a I 45, V 11, 'jug (-pa) setting o -
a h i r g a t a I Y 14, phyir bltas dispcrscd = viksepa
(V 11 = gamana H)
H (hhir-gamana-nsambhv6d avik~iptiiniH )
p r a - s t h i t i I 6, 'jug-pa setting out = prasthdna
a h u t v a V 4, 38, man-po iiid abundance
p r a s r a v a g o d a k a I 20, bkod-mo'i chu founta
a h u d h H V 2, rnam man-du in many ways
p r a - h H 9 a , forsaking: I 37 (= [vipak~a-]nirodha
H h u VIII 14, plyag arm
42, spori ( d a ) . - V l I I 39, sparis-pa
H h u 1 y a V 17, man-po abundance
p r H j y a V I I I 19, che tall = brltud H
i m b a - p r a t i b i m b a V I I I 27, bin-ba ltur dmar
p r H d e 6 i k a t v a V 11, iii tshe-5a content with
red like the Bimba berry
limited activity = prddeffla-kciritra H
u d d h a 11 5, 15, 22, 26, IV 4, 6 , 7, 33,44, V 2,26, VI
p r H p t a VIII 1, thob gyur attained . 1, VIII 10, 11, 32, 36, 38, saris-rgas Buddha
p r H p t i , attainment: I 72, 111 9, V 17, VIII 37, tho u d d h a - k H y a - g a t a I 49, saris-rgyas sku for
-
(-pa). I1 14, 'thob-pa = prcipana If the body of a Buddha
p r l p y a t e ( n a ) , I11 13, sbyin-du (med-pa) can- -
I d d h a k 4 c t r a I 52, GG, I V 61, sans-rgyas shiri
(not) be communieatcd Buddha-field
p r 5 b h a n d i k a t v a I V 54, rgyun-chags yin-pa ma b u d d h a t v a I1 13 and 14 (= rarhzptana H), IV 4 ,
king a continuous series V 38, sans-rgyas (iiid) Buddhahood
 EDWARD CONZE

b u d d h v L I1 5, mkhyen-nas having known -

ii j a n a 1o k a IV 61, mod-lcyi 'jig-rton the world
b o d h i I1 17 (= samyaksambodhi H), IV 10 (= a which forms the environment of living beings
sambodhi H ) , 57, 58, V 17, 18, VIII 37, 38, ii j a n a t v a IV 7, snod be worthy of
chub enlightenment h 3 v a I 29, IV 11 (= scabhcva H), V 7, no-bo exi-
- IV 17, byan-chub, understanding = acabodha stence
b o d h i - p a k s a 111 3, VIII 2, byan-chub phy E v a n 5 , development: I1 24, bsgom-pa. - V 29,
(mthun) wing to enlightenment 42, sgom-pa
b o d h i - rn a n d a V 28, byan-chub-kyi siier-po h ii v a n 8 - p a t h a I 9, IV 53, V 29, (b)sgom-pa'i
race of enlightenment lam path of development
b o d h i - v r k s a I 69, byatidhub Sin, Bodhi-tree -
L v a n 2 m Z r g a IV 52, 53, V 32, sgom-pa'i lam
b o d h i - s a t t v a I V 4 , 3 8 , 4 6 , V 3 7 , VIII37, path of development
chub sems-dpa' Bodhisattva h l v a n 5 - L k h y a , sgom (-pa) shes bya-ba: I 15,
b a u d d h a VIII 8, satis-rgyas the Buddha's = rdth '22, path of development. - IV 56, one speaks of medi-
gatam H tational development
-
b r a h rn a e L r i t v a IV 48, tshans-par spyod nz u j a VIII 30, phyag arm
one lives a chaste life B , sa: I 19 earth =p!thivi H. -I 56, 70 stage
b r a h m a - s v a r a VIII 16, tshalis dbyaris divin b h i i t a IV 55,- proper
voice h a t a V 21, yan-dag iiid, (-la); true reality; truly
real; as it truly is
Bh h B m i , sa: 147,48,58,61,70,114,30, IV 50 stage. -
I V 50, level
b h a j a t I 25, brten-pa - ?
h e d a , bye-brag: I 34 divided. - I 39, diflwcnce
b h a j a m t e V 36, brten-par byrd sustain = 6.4raya;e
dbye-ba: I1 19 division. - IV 54 one distinguishes. -
b h a d r a VIII 10, bzan benefit .
V 6 the one. . the other
b h a v a , srid (-pa) becoming: I 67 = janma H ; I 1 phye-ba: IV 5, distinction
13, IV 60, V 10, VIII 33 = samshra H
th-dad and dbye-ba: I 39 distinction = ndn~itt7aIf
b h a v a s y a - a g r a p a r a m a 1 2 4 , sridrtse mt
11 r a m a r a VIII 31, bun-ha.. .gnag I h c k bee
thug 'gro the higheat sphere of phenomenal eexiste
h r u v a VIII 30, srnin rshztg eye-brows
b h L 111, 'od splendour
b h L j a n a I V 6, snod worthy of
1
 EDWARD CONZE
M h a t t a I1 12, chen-po greatness = mhattd IT
m a ii j u VIII 28, 'jam soft
m a p a a 1 a - VIII 16, chu shen gab a circumfere
like = pariman$ala H
m a n d a 1 a - g 8 t r a t I VIII 23, sku+ kho-lag kn
orbs
m a t a , 'dod: I 35, V 7 , 9 is considered. - I 40 c
ted as. - I11 1 is understood. - I1 3, 19, IV 1,
is regarded
- bshed (-pa yin): N 5, V 27, 34, 39, 42, VI 1, V I I I 12,
-
40 is considered. IV 31 is understood. -N
should be understood. - V I I I 32 are enumerated
IV 5, 7 , 34, V 1 is regarded
- I11 10 is understood
m a t s a r a I V 49, ser-sna meanness
m a d h y a I 25, 33, I1 19, 23, IV 54, 'brin me
m a n a n I 1 32, rlom-pa conceit
m a n a s I V 58, sems mind
-
m a n a s k ii r a , yid (-la) byed (-pa): I 8, V 28
tion.- I1 24 mental work
m a n a s - k r i y Z V 13, yid-la byed attention
m a n o - j fi I n a I 66, yid Bes-pa cognition of
mind = citta-carita-jicina H
m a n o - b h a v a V 12, yid4as 'byui arising in
mind
- m a y i V I I 3, ran-bshin consist of
m a r s a n a I 56, bzod consent to = Zmukhikaran
H = adhivc?sona, P 215, 221 (toleration)
I a 11 30 (= v i p a k y Is), V 18, dri-ma taint
a h a t t v a I 42 , chert-po greatness
-
a h a d g a t a I V 15, chen-por gyur gone great
a h I - m I r g a 1 20, lam po che great road
a h I - s a t t v a V 36, sems-dpa' chen-po great being
a h I - a r t h a t ii I1 25, don chert fiid that which
b r i n g about the great aim
a h o d a d h i V 36, rgya-mtsho che-ba great ocean =
.mhcisamudra H
a t r a I1 20, gnus skabs degree
t s a r y a I 55, 'lihren-pa, jealousy = anupadar-
lacma H
n a 1 56, rlom-p(s) conceit = Sruta-ddy-abhintd-
nah H
I n a I1 31, 'jal what measures
n a n I I V 20, mries-pa take delight
y o p a m a 1 67, sgyu-ma ltar as an illusion
I r a I1 27, I V 12, 44, bdud Mara
r g a I 44, 46, 47, 73, I1 2. 8, 30, 31, IV 2, 3, 26,
44, V 15, 33, 41, VIII 36, 37, lam Path
r g a - j 5 a t I I 3, 9, I1 2, 11, 16, I V 19, lam Bes
Aid knowledge of the Path(s)
r g a - s a t y a IV 5, lam-gyi bden-pa Truth of
thc Path
i t r n, bSes (-giren): I 19 teacher = kalydnanzilra H. -
I 49 (= kalycinamitra n),IV 6, friend
.
i t h a , gcig (6.. gcig): I 29, 33 common = pnra-
sparam H
 E D WARD CO N ZE
m i t h a , phn-tshun: I1 12 identical. - V 22 mutu
= pasparam H
m u k t a t H IV 52, grol-ba iiid free from
m u k h a 1 62, sgo door
m u n i I 6, 41, IV 17, 55, V 41, VII 1, VIII 1, 6, 1
21, 33, thub-pa Sage (I 41, IV 17 = samyaksa
buddha H; IV 55, V 41 = tath6gata H; VIII 33 = Bu
dha Bhagavan H)
-
m ii r t i VIII 16, sku figure. VIII 31, dbu
-
m ii r d h a n IV 45, me-mo Summits. VIII 16,
ldan on his head
m fi r d h a - g a I1 9, IV 37, rtse (-mor) gyur (
Summits = m~irdhgataH
m ii r d h a - g a t a I1 3, rtse-mor gyur-pa Summits
m i i r d h a - p r H p t a 1 4 , V 1, rtse-morphyin (
which has reached the summit
m f i r d h a - a b h i s a m a y a 116, rtse-mo'imrionrtog
full understanding a t its summit
mi5 l a I1 24, rtsa root
m ti 1 a k a IV 6, rtsa-ba one who has roots
m r d u , rtul (-PO): I 23, IV 34 dull
- churi: I 26, 33, I1 19, 23, weak. - IV 54, chu
weak, and chu~i-nu'i churi (very) weak
- 'jam: VIII 13, 27 soft
- miien-pa: VIII 28, supple
m y d u - m r d u I1 19, 30, chun-riu'i chun(-nu) very
weak
m r d u t v a VIII 23, 'jam soft
Abhisnmayiiladk~rn
F 5 ;a VIII 23, byi (lor byas ('dra) smooth. - VIII 25,
skabs (phyin) smooth
e g h a 1 20, sprin rain-cloud
e d h y a VIII 23, gtsari clean = 8uci H
y a , gshal (bya): I1 31 what is measured. - IV
24 measure
a i t r a IV 41, byams friendly
a i t r I I 44, I1 14, byams (-pa) friendliness
o k s a VIII 20, tltar-bar byed freedom
o k s a - b h H g 1 y a I 12, IV 32, t h r (-ba'i) cha
mthun (-par) Aids t o Emancipation
o,h a I 34, V 11 (= ajiidna H), rmohs (-pa) de'usion
Y
a t a s I11 13, gari phyir therefore
a t n a I 72, 'bad esertion (yatna-varjurm = ancibho-
ga H)
a t r e c c h a m I 65, gar 'doll-par whcrcver it wishes
-
a t h ii k r a m a m IV 3, 4, V 18, (p-)rim bshin
(-du) in due order (respectively)
a t h 5 - b h a v y a m I11 9, sltal-ba ji-bshin which
corresponds to the merit '
a t h 5 - H v e d h y a m IV 62, ji-bshin dugs as he
intends to hit
a t h li - s iit r a m I 18, mdo bshin-du in harmony
with the Sutra
y - I d i k o ) y a t h l - s f i t r a m VIII 20, mrlo-
kas ji-skad 'byuri-ba bshin nccording to the Sutra
 EDWARD CONZE

y a t h 2 s v a m I 25, V 33, bdag-iiid ji-bshin (

taken in due order R
y a t h e c c h a m V 14, ji-ltar 'dod bshin wherever
wishes to a k t a V I I I 28, dmar red
y a t h o k t a I11 7, ji-skad bdad-pa as it has b a k 8 a p a I1 15, srun protection
explained t n a I 21, 60, V 41, dkon mchog jewel. I V 11, -
y a t h o d d e 6 a m V 15, ched bshin according to t rin chen precious jewel
program t n a - g k a r a I 19, rin-chen 'byun gnas jewel-mine
y 5 c i t a I 58, bslans beggar = ciydcaka-jana-prh s a VIII 16, ro taste
nh H a g a 1 24, chugs greed
y H t h H t m y a VIII 35, ji-bshin (gyi) true charac B 6 i I 34, phun heap
y i? n a , theg (- pa): I 27, 45, I V 28, 47, V 28, 31, V -
t a j ii H t a I 68, skad Ses knowledge of speech
12 vehicle a I 24, gzugs (the world of) form (rcpa-rzga-
- bshon-pa, I 20 coach hd = rt7pa-uitnrrig.o H )
y u k t a I V 43, Edan-par junction with. - IV 58, r ii p a 1 35, no-bo concerns
joined m H VIII 14, 15, 30, spu hairs on the body
y u g a n a d d h a I 46, zun-du 'brel-ba which cou
the two
y u j y a t e , ( n a ) , 1 3 9 , IV 56, run ( m a y i n ) L
(not) tenable
kq a p a 1 12, 16, 72, I1 21, IV 1, 13, 17, 19, 22, 23,
-
y o g a , sbyor-ba: I V 8 endeavour. I V 49 occu
28, 31, 39, 46, 57, V 7, 42, VIII 1, 12, 17, 18, 20, I X
-
tion. V 1 Yoga 1, mtshan (iiid) mark
- ldan: V 15 conjunction = samyoga H a k 8 a n a I V 62, V 17, mtshan iiid marked
- dan Idan-pa: I 44 devotion to k s m a n I V 31, mtshon-bya (lia-bur) mark
y o g a - s t h 5 n a I1 4, tshul-gyis gnus-pa take on a k a y a t e , be marked, I V 13, mtslton (bya). - IV
stand on, as being 31, is intended mtshon-pas
y o g e n a I V 58, tshul-gyis in accordance with =
g h u t v a IV 48, yan-ba Kid lightncqs
-
yena H . V I I 5, t s h u l d u as
a b h y a t e 1 48, 'thob 'gyur te is scizpd
y o g y a t 5 I1 1, run-bar bya-ba capability
a y a n a I V 27, gnas place of rest
 EDWARD CONZE
1 a 1 H t a VIII 31, dpral-ba forehead
1i n g a , rtogs: I 14, IV 63, V 1, characteristic.
29, 39, 45, 51 token
1 e k h a t a VIII 27, phyag-ris lines of the han
pdni-lckhath W
1 e p a I11 12, chags-pa pollution
-
1 o k a , world: IV 14, 21, 22, 'jig-rtcn. IV 43,
can
1 o k o t t a r a I 40, 'jig-rten 'das supramundane
1 a u k i k a 1 40, 'jig-rten-pa worldly
V
v a c a s VIII 27, shul face
v a j r a 1 19, rdo-rje thunderbolt
v a d h y a VIII 20, gsad-bya-ba murder
v a n a s 1 53, nags forest
v a r j a n a , spori (-ba): I 63 turning away
I11 5 removal- med: I 72 absence
- v a r j i t a I11 12, spans-pa without
-
v a r q a v ti d a IV 36, bsnags-pa brjod proclaim
praises of
v a r t a t e IV 38, gnus proceed
v a r t m a n , lam: I 15, IV 56 path = mhrga H.
5, V 19 track
v a r s a t i VIII 10, char phab (send) rain
v a S i t ti VIII 4, dbari sovereignty
-
v a s t u , gshi: I 34 objective entity. IV 1 entit
a s t u , drios (-pa): V 14 objective entity. - I11 15,
-
V 56, V 15, 31 entity. VIII 19 thing
y a 1 50, tshig speach
ti d i n V 42, smm-ba theoretician = pravctdin H
s a n r? VIII 5, bag c h a p residue
v i - k a l p a 1 1 4 , 25, 7 1 , V 5, 6, 9, 12, 16, 19, 27, 29,
34, rnum (-par) rrog(s)-(pa) (false) discrimination
i - k o p a n a V 31, rnam-par 'khrugs-pa disturbance
k r L n t a VIII 22, stubs gSegs walks with the
- g h ii t a V 32, rnilnr 'jonzs-pa oppose
I - c i k i t s l IV 40, the tshom doulrt
ic c h i n n a I 61, rnanz chad-pa removed = upagu-
mht H
-
j u g u p s a n a I 54, snzod-pa loathing
- -
i j ii a , mkhas (-pa): I 9 discerning. IV 24 wise
j ii 5 n a IV 15, V 24, rnam (-par) ies consciousness
- j ii e y a , ies (-par) bya: I 42, 47, I1 8 (= pari-
jiieya H), IV 26, V 5, 29 should be known. IV -
-
37 one should understand. IV 46 one should discern
-
d a r 6 a n a I 46, 64, lhag nzthon insight
-
v i d h Iy a t c I 1 24, brjod is prcscribcd
-
i n i v t t i IV 47, rnam log turning away from =
viniuartanct H
i n d a t i VII 4, rfogs iliscovers = jcinctii II
vi -
p a k g a , mi mflrzm pliyogs: I 11, I11 7, IT: 29, V
8, 32, 41 pointfi to be shunned. - I 36 hostile states
i- p a k g a t a I11 3, mt mthun plzyogs points to be
shunned
 EDWARD CONZE

v i- p a r y a y a V 29, bmlog iiid the reverse v i 6 i 8 t a IV 23, khyad shugs distinguished

-
v i p a r y ii 8 a I 56, V 41, VIII 39, phyin ci log pe v i 6 i 5 t a t a I 26, khyad-par 'phags distinctive s u p -
verted view riority
v i - p ii k a , rnam smin: VII 3 the karma-resd v i 6 i fi y a t e N 26, khyad-du 'phugs-pas is disting-
matured. - IX 1 reward uished
v i - p r a t i p a t t i , error: I 15, log-par bsgrub. - -
i 6 u d d h a k a I11 12, rnam dug pure = vis'uddha H
42, log rtog-pa i- 6 u d d h a t H IV 48, rnam-par dug id purity
v i - p r a t y a y a IV30, mimthttn antagonism=(s i - 6 u d d h i I1 29, 111 14, VIII I, 37, ( r n m ) (-par)
va-loka)-vipratyanika H ahg (-pa) (state of) purity
-
v i b o d h a t i IV 12, ics-par rtogs-pa(r bya) disc i 6 e 5 a , khyad-par (can): 11 21, IV 23, 26 distinc-
v i - b h ii g a I11 7, rnam-par dbye-ba distinction tive.- IV 13 distinction
-
v i m a t i I 56, blo-nan doubt = satkzya-dyf 8 a y a , yul(can): I1 1 object. - -
V 27, I X 2 range.
matih H; P 215 vicikitsd IV 62, V 5, 32 objective range
v i - rn u c y a t e V 21, rnam-par pol, be Liberate i t h H I 28, gnus brd absence of a discontinuous
v i - m o k 9 a , rnam (-par) thar: I 62 deliverance .existent
VIII 2 emancipation i s t a r a I1 4, V 26, rgyas (-par) in detail
-
vi y o g a V 15, 33, mi Man disjunction i s m r y a t e V 20, mtshar-du brtsis surprise
v i - r o d h a 1 61, 'gaGba obstruction -
i h ii r a .W 20, 50, p a s (-pa) dwelling (on)
-
v i 1 o m a m V 23, lugs mi mthon-la in reverse o 1k 9 i 9 I r a n I 1, m t h o ~'gyur (phyir) have been able
v i - v a r j a n a IV 18, mum-par sparis-pa rejectio to behold
v i - v a r j a y a t i 1 56, rnam spans avoid r r y a 1 51, brtson vigorous pursuit. - I 57, IV 33,
v i - v a r t a t e I V 4 5 , ldog turn back on brtson 'pus, vigour
-
v i v ii d a 1 61 , rtsod-pa contention r t t a VIII 15 (= susamvrtta EI), 21, 25, 28, zlum
-
v i v i k t a I1 22, dben isolatedness (well) round(ed) (or: curved)
v i - v r d d h i, grou~th:I 14, V 2, rnnm 'plrcl. - VII rt ta tH VIII 22, 'khril bag-chags well rounded
20, spel v F t t i I 38, rtsol-ba the action which works for =
vi -v ek a, dbcn (-pa): I11 5, fact that are isolated. para-kZ7a H
IV 29 separation v r t t i m a t IV 21, 'jug which reacl~cs
v i 6 2 1 a VIII 29, yaris-pa large v r d d h i IV 56, 'phel growth
/ 164 I 1 165 I
 EDWARD CONZE
v e d H k a 111 10, Ses byed the one who experiences
v e d y a IV 24, rig bya accessible to experience
vedaniyati H
v a i I11 7, - just
v a i k a 1 y a V 10, rnam-pa ma tshari incomplete
v a i p u 1y a VIII 11, rgya che abundance
v a i y a r t h y a I1 6, mi dgos-pa no need for
v a i 6 5 r a d y a VIII 4, mi 'jigs-pa ground of se
confidence
v y a 5 j a n a I11 15, miri verbal expression
- VIII 12, dpe-byad minor characteristic
v y a ii j a n a t H VIII 23, mtshan genitals
v y a t i k r a m a V 25, rgyal (nos) transcending
v y a t i b h e d a VIII 40, tha-dad (non-)distincti
vyatibheda-aparijAdna = avyatibheda-par;jiidna H )
v y a y a 1 28, 'god fall
v y a v a d P n a , man-par byan -(ba): 11 14 (= pra
p a k ~ aH), VIII 35 purihation. - VIII 39 a sta
of complete purity
v y a s a n a I1 26, 'phoris-pa falling away from
-
v y 2 k y t i , prediction: I 32, luli ston-pa. IV 9, 1
bstan = vyhkarona
v y P d h i I1 14, 111 14, nad disease
v y ii p i n VIII 11, khyab-pa(r) all-pervading
v y 2 p t i I1 1, khyab-pa pervasion
v y 2 y a t a VIII 11, y a i s broad
v y a v y t t i IV 47, ldog-pa revulsion
v y o m a I11 12, mkha' space = ikfida 13
r 166 I
S
a m s i t a I 8, bsriags-pa glorification
6 a k t i IV 12, mthm power
a m a , shi: I 10 quietude. - I 24 appeased
a m a t h a 1 46, 64, shi gnas quietude
a m a n a VIII 34, shi-ba appeasing = praSainarta R
a r a p a IV 27, skyabs refuge
a r r r a IV 42, lus body = k f i y a H
a s y a t e IV 34, bsriags recommend
L t a n a I1 14, sel removal = praSamanam H
L t r a v a IV 62, dgra rnams, multitude of enemies =
fintarfiyika-dhnnna H
H n t a t H IV 22, V 39, shi Aid quiescence
2 n t a t v a 11 15, shi iiid going to rest = finti If
Si n t i 1 13, 1V 60, V 10, 33, shi-ba quietude (I 13,
IV 60, V 10 = nirvana 11)
- 8 8 1 i n V 36, sba-ba in possession of
6 H 6 v a t a I 59, rfag eternalist views
S H s i n I 1, ston-pa the Teacher = sakala-jana-anu-
Sisaka Bhagavan H
H s t r V 20, ston-pa the Teacher
i k s H I 54, bslab-pa moral training
i r H VIII 21, rtsa vein
i s y a , Disciple: I 7 and 38 (= Sr6tnl:a H ) , 41, 57,
I1 29 (= Sr6vaka If), 1V 4 , slob-ma. V 37,-
-
iian-thos. I 41: sarva-Erya-jana (samtdna-prablra-
va H )
1 167 I
 4 r 1 a I 51, (= samvara-sYa H ) , 57, 60, IV 7, rshul
khrims morality
4 u k 1 a VII 3, (chos) dkar bright (elements)
-
6 u c i I V 42, VIII 26, gtsari (-ba) clean. VIII 29,
dug-pa clear
4 u d d h a VIII 23 dag-pa pure
d u d d h a k a I V 11, h g - p a one who is p u r e = v
Suddhi H
4 u d d h a t 5 IV 61 (= viSuddhi H ) , VIII 25, h g - p a
(fiid) (state of) purity
6 u d d h a t v a VIII 24, dog purity
6 u d d h i I 9, 13, 31, I1 28: (= viSuddhi H ) , I1 30, IV
61, VIII 4, dug (-pa) purity. - I 67, sbyon pu-
rification = pariJodhanu H
4 u b h a , bzan: 1 66 lovely
- dge-ba: wholesome, I1 24, nT6: (Subha-mrila = k
&la-mClu H). - V 2, 37 merit
6u 6r a I1 7, iicrn 'dod-pa (desire) to make hear,
Sravanecchci H
4 ii n y a t a I 61, I1 3, 14, I V 21, 52, V 7, VIII 36, sto
(- pa) (iiid) emptiness
4 fi n y a t v a I 29, ston the fact of emptiness. - I1
3, I11 3, I V 18, sion (- pa) (iiid) emptiness
6 a i k s a I 12, slob-pa one who is still learning
4 r a d d h 5 I V 33, dad-pa faith
4 r a d d h G - p r i i p t a I 23, dud thob one who ha8
attained faith
6 r a v a n a I V 6, niicrn-pa hearing
6 r 5 v a k a I 11, 26, I1 2, 5, V 12, VIII 7, iian-thos
Disciple
6 r I v a t s a VIII 32, dpal-gyi be'u h v a t s a sign
l r u t a 1 52, ~hos-pa learning
6 r e y a s V 26, legs-pa good
4 r e t h a t a I1 25, mchog %id excellence
6 I a k g n a VIII 30, 31, 'jam (-pa) smooth
S
a!
s a m v a r a VIII 19, yan-dag blnns-pa restraint
f
s a rp v F t i 40, kun rdzob conventional truth
1 s a m v t y E IV 55, kun rdzob-tu in a conventional
i sexme
s a m 4 u d d h i 1 52, kun sbyon-ba thorough purili-
cation
s a m s ii r a I 52, VIII 34, 'khm-ba samsaric world
s a m s k F t a I 41, V l I I 39, 'dus byas conditioend
s a m s t a v a 1 55, 'dris intimacy
s a m s t h i t i N 50, gnns-pa stand Grm = azmsth6-
na H
s a k r t V I I 2, gcig-car simultaneously = eka-uciram If
s a k t i 1 60, 65, V 14, 30, chugs (- pa) attachment
s a m k e t a VIII 36, brda conventional symbol = s6m-
kerika H
s a m k 1e 4 a VIII 35, kun-nus fion-mois defilement
-
s a m k E e p a I V 14, b s d ~ s - ~ acollected. V 26, mdor
bsdus condensed
s a m k h y ii VIII 17, grans number
s a m k h y e y a IV 24, bgran calculation
s a m g a I11 4, 5, chugs-pa attachment
[ 169 I
 EDWARD CONZE h b h i s a m a yl1axik;iro
s a m g a n i k i i - l v a h a 155, 'du-'dtiruur-pa wh qz t y a g a I 54, kun gton complete renunciation =
one meets society
s a m g r h 1 t a V 22, bsdus-pa comprised a lp d a r 6 a n i V 17, ston-pa indication
s a m g r a h a , yan-dag bsdus-pa(r), I1 8 are summe a m n ii h a I 6, 43, go-cha armour
up in a n a t 11 a IV 6, mgnn bcas-pa they I~nve to help
- -
bsdus-pa: I 43 combine. IV 17 comprised. - them, adhisthitatzwra 1%
22, VII 1 combination. - I X 1, 2 summary a - n i r a n t a r a IV 9, bar-chad med bcas the state
- bsdu (A): VIII 19, 34 means of conversion = cotulr without impediments
samgrahu-vastu H a, miiam (- pa): IV 35 even, - VIII 22, 28, 30
- $dud: IV 24 comprising
s a m c i n t y a I 67, bsoms bshin at will = budcjh a m a - k r a m a t v a VIII 21, gom sfiorns-pa walks
pcrvaka H
a t an even pace
- s a m j ii a k a , shes bya (-ba): IV 1G what is called.
-
a c i t t a t ii 148, sems miiam iiid nn even ntti-
-
IV 27 o'he acts as. IV 30 one speaks of
s a m j ii l I 63, IV 22, 47 (= dharma-avabodha N), 'du s a m a t l I 11, 13, 72, I1 31, I11 1 (= tulyath H), 10,
Ses perception
miiam (-pa) iiid sameness
s a t IV 7, dam-pa good. - I 25, (bdag-fiid?), - s a m a t i k r a m a IV 24, yati-dag 'das transcending
- s a t - V 6, yod-par as being
a m a n t 5 t VIII 26, kun nos :from all sides
s a t k r t i IV 20, gus-par byn-ba honour(ing) = sat
k6ra H a m a m 1 65, VIII 33, miiam (-du) impartially
s a t t 2 V 20, yod existence s a m a y a V 41, rtoss-pa .reunion = abhisamaya Ii
8 a t t v a I 59, etc., sems-can, being s a m a r a IY 49, gyul 'gyed battle = yuddha I1
-
s a t t v a 1 o k a IV 61, sems-can 'jig-rten the world s a m a 6 n u t e I 58, ya~i-Jag 'thob gain
of living beings s a m l c 2 r a VIII 26, kun spyod habits = santudd-
s a t y a , bden (-pa): I 21, 27, I1 2, 11, I11 11, IV 23,
-
37 truth. I 50 truthful. - VIII 38 true rea- sa m a d 5 na VIII 20, yan-dag blatis-pa undertaking
lity = yathdbhc7ta-sarvapad6r~I~H sam ld hi I 32, 33, IV 33, V 4, 23, tin(-+?) '&in,
s a d ii , rtag (-tu): I 49 always. -IV 48 a t all times. meditative trance
VIII 8, for ever s a m ii p a t t i V 24,25, VIII 2, siioms 'jug (-pa) atlain-
-
s a d d h a r m a I 49, dam chos true dharma
 EDWARD CONZE
i Abhienmny lladkara
s a m a p a d y a V 23,
on
siioms shugs-nus having entered 1 a am p r a rnaIV 7, kun 'dri questioning
f sa m ba d d h a V 32, 'brel-ba connected with
s a m H p t i 111 16, rdzogs-pa@) end
a m b 0 d h i 11 16, IV 34, 45, V 28, rd~0g.s-pa'i byail-
s a m ii p n o t i I 56, yan-dug 'lhob accomplish chub full enlightenment
8 a m H r a b h y a 11 4, brtsams-nus when one hae un a m b h r a I 6, 47, I V 49, VIII 39, tsho,"s equip-
dertaken ment
s a m 5 r 0 p a I V 52, sgro 'dogs a t t r i h t i o n a m m 0 h a V 34, kun nnons bewilderment
samgsa-vyasatah I 18, bsdus dan rgyas-p a m y a k 111 2, yan-dag in the right way
sgo-nas briefly and in detail -
a m y a k s a m b o d h i I 18, yan-dag rdzogs-pa'i byan
8 am ut p d a V 15, bas-pa'i skye-ba production chub full erdightenment
-
u t p h H. V I I I 10, byuti gyur sprung up s a m y o g a I 25, Idan connection
s a m u t s a d a VIII 13, mtho-ba protuberance = uc
chraya H
-
6 a r a g a I V 15, chap bcas with greed
-
a v a j fi t i , all-knowledge: 1 3, IV 17, thams-
s a m u d z g a m a I V 25, 32, V 8, yan-dug 'gru cad ks-pa Aid. - I 11, 1117, 11, 15, kun Ses (Eid). -
full attainment. - VIII 18, yan-dag 'grub full pos I V 1, V 33, kun mkhyen (Aid)
session
8 a v a - j fi a t v a I V 5, V 3, kun mlchyen (iiid) all-
s a m u d ~ r i t a , proclaimed: 1 3 , y a f - d a g b h d . - I 1 7
knowledge
yari-hg brjod
s a r v a - t y g a I 58, bdog-pa kun @oh renounce
8 a m u d g h 5 t a I 63, kun-zu 'joms-pa uprooting =
everything
-
uccheda H. VIII 5, yali-dag b ~ o r n - ~ a uproo
s a r v a- a b h is H r e n a v 36, mom-pa kun-t~ from
s a m u d d e 6 a I 6, V 11 (= uddeSa H), ched (du
all sides
program
-
a r v a a s t i I 54, bdog all that is his
s a m p a t t i N 33, phun tshogs accomplishment -
s a r v a ii li H r a - j ii a t i? , knowledge of all modes:
6 a m P a d I 69, V 35, 37, phun (-sum) tshogs (-pa) I 3, 6, 45, I1 15, I V 22, V 38, 40, 42, rnam (-pa) kun
accomplishment mkhyen (pa) (iiid). - I 73, VIII 6, mum-pa thams-
s a m p a r i g r a h a , -yens (-su) 'dzin (-pa): I 21 full cad mkltycn ilid
acceptance. - I 25, 36, IV 25 assistance s a r v ~ k i i r a j i i a t H - m l r g n 1 1, man-pa thanrs-
8 a l p p r a j fi a t ii I V 4.2, Ses bshin self-possession cad mkhyyen iiid lam the way to the knowledge of
s a m p r a y o g a V 33, mtshuris-par ldan conjunction = all modes
saqyoga II s n r v a - ~ h g r a - a d k i s a m b h o d a 1 4 , 13, rnam
 EDWAR D CONZE Abhisamnyiifadknrii
kun mnon rdzogs rtogs-pa full understanding of u k h a IV 27, bde ease
modes Bukhena I 2, bde blag-iu quickly
s a r v a - g k l r a - a v a b o d h a IV32, mam-pathams -
j 5 t a VIII 15, legs 'khruns well-grown
cad rtogs fuU understanding of all modes = sarv6 -
u b o d h a IV 34, rrogs sla easy to know
Iciiriibhisa~?~bodl~aH s u v a r 9a -v ar a VIII 15, lpags-pa gser ndog has
s a r v a t a s I1 17, kun-nus and chams-cad-la
all times u - v i b h a k t a VIII 25, Sin-tu rnam 'byes well pro-
s a r v a t r a , everywhere: I 64, thams-ead-la. - I
IV 21, kun-tu u - 8 u k 1 a VIII 16, Sin-tu dkar very white
s a r v a t h 5 , r a m (- pa) kun (-tu):I 36 a t all times.- u - s a m h a t a n a VIII 24, Sin-tu grims-pa firm and
I1 29 (that) of all
s l k a 1 y a IV 25, mtha' dag-pa full complement s n i g d h a VIII 30, snum quite glosay
s 5 k H t k r i y 5 111 14, m i o 4 u bya rcalisation u k rj m a I11 4, plrm subtle
5 d h a k a IV 57 (= sCdl~i1aH ) , VITI 20, s g u b be a c a k a IV* 21, brjod (mdzad) indicating
that which acconlplishes iic a n a I1 9, ston-pa indicate (sCcancr-illrrtih = pm-
8 l d h a n a V 35, sgrub which effect = rttp'idarla

s 5 d h 2 r a e a 1 41, thun mori shared ii t r a 1 2, mdo Sutra

s l n l t h y a V 26, bstan-pa aid
s l m b h o g a 1 17, lons rdzogs enjoyment
s 5 rp b h 0 g i k a VIIl 12, lois spyod rdzogs enjoyme
sa-a v a d h i 11, mtshams dari bcas, connecte
with the delimitation of time
s s r a v a 1 41, zag b w s with outflows
si h a VIII 16, 22, sen-ge ('i 'dra) lion
s i l p h a - v i j r m b h i t a V 23, seri-ge rnana bs&
the lion's sport
e n d r i y a IV 4.9, dban bms-pa concerning the facul-
sev a na 1 53, rten cultivation
e v .?, bsten (pa): I 49, 66, 11 26, VIII 38 tending
( I 49, 66 = BrCgana If, VIII 38 = upasa?lkmmalla I $ )
, spyod-pa, IV 48 use = upabho,na H
s a u k h y a V 35, bde happiness
a u r a b h y a VIII 32, dri shim, with n fragrant smell
s k a n d h a : phwi (-PO): I 35, 59, I1 27, 111 3, IV 49

s i t a VIII 28, dkar very white

-
s u k u m 3 r a t l VIII 24, gshon Sa-can iiid (fres
and delicate) like that of a beautiful youth , dl~uil-pa: VIII 15 shouldcr
 EDWARD CONZE

-
s t a m b h a I 56, kheris arrogance = para-apranam-
nana
5 H

s t u t a 1 8, bstod praise t
!I
s v a I1 18, IV 50, V 9, ran-gi own. IV 37, ra?i
himself
s v a - t a n t r a I 35, ran Jbai as an independent ren-
s t u t i I1 20, bstod-pa praise I lity
s t o b h a I1 20, Ikur-ba eulogy -
1 B v a d h a r rn a IV 20, iiid-kyi chos his own dharma
s t o b h i t a 1 8 , bkur eulogy f s v a n a V 1, VII 5, rmi-lam dream
- s t h a IV 40, p a s (Siri) one who stands firm. - IV f s v a p n a - a n t a r a V 1, rmi-lam in a dream
51, pas-pa one who stands on e v a p n o p a rn a VII 4, mi-lam 'dra like a dream
s t h l n a , gnas: I 10 stand (= avasth6na H). - I $5 i s v a p n o p a m a t v a IV 60, rmi-lam 'dr& like a
- -
place. V 11 (= avasthdna H ) , 16, standing. V 14 dream
standing place (= avasthdna H ) 1'
s v a b h l v s, own-being: I 50, 11 1. 22, rabdshix. -
s t h i p a n a I1 16, 'god establishment I1 25, I11 13 (= svarlipato H ) , IV 13, 31, V 8, 40,
s t h i t a , gnas (te) or(pa): I1 13, IV 36,&39 one who rio-bo-fiid
-
stands. I1 16, I11 1 (= vyavasthita H) established.
VIII 8 abiding
- 11- 8 v a b b v a k a I 5, ral-bshin (deli)
being
in its own

s t h i t i , ,gnus: I 67 -
abiding = avasthiina H . I 10 j s v a b h I v a t v a I 29, randshin state of own-being
stand = avasthdna H 1 s v a y a m I1 16, IV 36, bdag-iiid oneself
s t h i t v a VII 4, pas-nas when he has established ! s v a y a m - b o d h n I1 6, bdag-iiid rtogs-pa self-en-
-
s n i g d h a VIII 21, mdog snum glossy. VIII 27, f lightenment
mdaris yod fresh 1s v a y a n - h 11 ii 1 42, 11 6, ran 'byuri Self-existcot
-
s p h 5 , longing: I 49, 'dod. 1 57, dgo' = ahhi- s v a r n VIII 28, gsui souud of thc voice
ldsa H i
'1
s v a s t i k a VIII 32, bkm-$is Svastika
s m s t a IV 2, b i d remembered
s m r t i , dran (-pa): I 2, memory. - IV 33, 42, V 39
1 s v a - S t m a b h i i v a I 65, bdag-gi lio-bo its own
body
-
(= smarana H ) mindfulness. I1 22 (= anusmmti Ti) s v l b h 5 v i k a I 17, VIII 1, iio-bo-iiid substantial
VI 1 recollection s v I b h I v y a , state of own-being: I 29, ran-bshin. -
s m r t y u p a s t h i n a , dran-pa iier gslrap, IV 4 I 33, no-bo = ekam rtipam N
pillar of mindfulness. - VIII 5 mindful equanimity f
s r o t a s VIII 7, rgyun, stream f
i [ 177 I
 EDWARD CONZE AbhisamayHladkHra

H
I
h a n u VIII 16, 'gram-pa jaws TIBETAN-SANSKRIT INDEX
h a r i VIII 15, sen-ge'i 'dra lion
h a s t a VIII 13, phyag hand
K
- h 5 I 24, bcom those who have forsaken
h H n a I1 8,, spon forsaking = prahdna H. - I1 2 un mkhyen 5id sarvajiiatii, sarvajfiatva
-
iiams forsaking = prahiina H. IV 42, 'joms un-tu ' j o m s - p a samudghhta
loss u n - t u s h n m - p a dlina
h n i IV 12, bco~n waning = uycighcira .H.- IV
k u n g t o n samydga
iiams-pa diminution
k u n ' d r i sampraina
h i t a , phan (pa): IV 27, VIII 33 benefit. VI - k u n - n a s samantiil, sarvatas
help
un- nas fion-mous samkleSa
-
h i t a v a s t u,t v a I 48, phan-pa'i drios iiid s
plying with' beneficial things u n s p y o d samdcdrn
h I n a IV 4a7, V 28, dman (-pa) inferior. - VIII -
u n s b y o u b a snmSuddhi
m i shim-pa disageable. - IV 56, iiam un r m o l i s sammoha
behind = parityakta H un r d z o b samurti
h e t u I 27, 59, I1 26, IV 3, V 16, 17, 32, VIII 9, 18, 2 un rdzob-tn samvrtyd
I X 2, rgyu cause un 6 e s 5 i d sarvajiiatd
h e t u t v a 1 25, rgyu causality
~he m a n I 19, gser gold = kalydnasuvarna H k a r Sukla, sita
h r I 1 52, no tsha sense of shame. k u kuksit6 (ed. prints dgu)
dkon m c h o g ratnn

1 :::I-:Lita
bkur beti
nisiddha, nis~dhn,pmtisedhn

gnurava
bkur -ha srobha