maha#vyutpatti {BYE BRAG TU RTOGS PAR BYED PA CHEN PO,} {DAM PA'I CHOS LA 'BYUNG SKAD GTAN LA RBAB PA,} namo bhagavate sha#kya munaya tatha#gata#ya#rhate samyak sambuddha#ya. {BCOM LDAN 'DAS DE BZHIN GSHEGS PA DGRA BCOM PA YANG DAG PAR} {RDZOGS PA'I SANGS RGYAS SHA' KYA THUB PA LA PHYAG TSAL LO,} Note :- This is a correlation of the two published versions of the maha#vyupatti. They are: 1. MAHAVYUPATTI, R. Sakaki, [Kyoto, Shingonsh Kyoto Daigaku, 1916]. 2. MAHAVYUPATTI [SANSKRIT-TIBETAN-ENGLISH VOCABULARY, BEING AN EDITION AND TRANSLATION OF THE MAHAVYUTPATTI], Ed. & Trans. Alexander Csoma de Koros, 1st Edition: Memoirs of the Royal Asiatic Society of Bengal,; 1910, 1916, Vol. IV, No. 3, 1944 Calcutta, India; 2nd Edition, Part I Edited by Anil. K. Gupta Part II Edited by E.M. Dennison Ross, M.M. Satish Chandra Vidyabhusan & Part II Edited by Durga Charan Chatterjee Sri Satguru Publications, Bibliotheca Indo-Buddhica No.5-6 1980, 1982], Delhi, India. The first was the primary version, because the entries are suc- cessively numbered, and the second was correlated to the first version. SAKAKI'S FRENCH NOTES (P.XXII-XXX) P.XXII Sur la copie du Dictionanire bouddhique Maha#vyutpatti conserv‚e … la BibliothŠque Nationale de Paris, par Foucaux et Julien. Le Dictionnaire sanscrit-tib‚tain, qui suit, est la copie d`un manu- csrit de la BibliothŠque du D‚partement Asiatique de St. P‚tersbourg portant le No.589 du Catalogue. Ce manuscrit d`une belle ‚criture moderne a ‚t‚ exccut‚ en Chine. Il est divis‚ en deux cahiers in fř "oblongs," doubl‚s … la maniŠre chinoise et ‚crits d'un seul c˘t‚. Chaque page encadr‚e et regl‚e avec de l'encre rose, contient quatre lignes d'‚criture; la premiŠre et la troisŠme ligne en sanscrit, la deuxiŠme et la quatriŠme en tib‚tain donnant la traduction du sanscrit. Les deux langues sont ‚crites en caractŠrees tib‚tains. Le titre de ce livre est le me#me que celui je trouve dans la cata- logue du bsTan 'Gyur donn‚ par Csoma de K”r”s, Asiatic Researches T. XX, p.584. 1.8.. Ce qui fait croire que e'est le me#me ouvrage, on du moins une compilation faite d'aprŠs lui. Afin de rendre le livre plus facile … consulter, j'ai numerot‚ les divisions du Dictionnaire, et j'ai remis la partie sanscrit en caractŠres Devanagari. Quand il m'est varriv‚de faire des corrections on d'avoir des doutes sur la lecture d'un mot, j'ai donn‚en note la le‡on originals, em conser- vant alors les caractŠres tib‚tains, parceque l'oeil retrouve en suivant l''arrangement des lettres la cause de l'alt‚ration d'un mol. On rencontrera aussi quelques notes sur des expressions difficiles on pen connues, ainsi que des renvois … les ouvrages sur le Bouddhisme pub- li‚s dans ces derniŠres anne‚s, et enfin, l'on trouvera … la fin de chaque volume la table des chapitres on divisions du Dictionnaire. Paris, Le 20 D‚cembre 1850. Ph. Ed. Foucaux. P.XXIV Les variantes en rouge sont prises sur un manuscit, sanscrit- tib‚tain-chinois-mongol de la BibliothŠque de l'Universit‚ de St. P‚ters- bourg, lequel porte le No. 25147. Voice le commencement du livre suivant ce dernier manuscrit, gui sera design‚ par la lettre B. {,, * DAM PA,} etc. ,, Septembre 1856 Ph. Ed. Foucaux. Suivant l'opinion de M. Joseph Kowalewski, professour de Mongol … l'Universit‚ Kasan, le Maha#vyutpatti, qui n'est autre chose qu'une encyclop‚die ma#thodique des id‚es et des expressions bouddhiques, a ‚t‚ redig‚ et traduit vers la me#me ‚poque eu Thib‚tain par des Lotsavas (interprŠtes) de Hlassa. On ignore la date exacte des traductions chinoi- ses et mongoles. Rendant plus de vingt ans, j'avais inntilement demand‚ … P‚king ce dictionnaire t‚traglotte que la partie chinoise rendait indispensable pour traduire des ouvrages chinoise relatif … l'Inde et au bouddhisme qui sont remplis, comme les Relations de Fa-hien et de Hiouen-thsang d'expressions r‚pondant … des termes sanscrits dont il est fort difficile et souvent impossible de d‚couvrir la forme originale, je d‚sesp‚rais d'optenir ce precieux Dictionnaire, lorsque M.J. Kowalewski (qui lui-me#me l'avait vainement demand‚ … ses amis qui habitent au del… du Baikal) m'apprit l'heureuse nouvelle qu'il en existait un exemplaire dans la grande collection de livres imprim‚s et manuscrits qu'avait rapport‚s en 1853 la mission russe de P‚king. Ne pouvant me transporter … St. P‚tersbourg pour ex‚cuter la copie de cet ouvrage qui aurait exig‚ un temps enorme, j'en demandai la communication … S. Ex. de Norrow Ministre de l'Instruction publique, qui voulut bien me le pre#ter pour un an. Je lui en temoignai hautement ma reconnaissance … la fin de ma pr‚face des Memoires de Hiouen-thsang. Mais en raison de mes diverses P.XXVI fonctions, cet espace de temps ‚tait beaucoup trop court pourque je puisse copier seul des quatre ‚critures, dont une (celle du thib‚tain) m'‚tait aloors ‚trangŠre. J'eus recours … I'obligeante amiti‚ et … l'habilite calligraphique de M. Ed. Foucaux, pour le sanscrit et le thib‚tain, me r‚servant le chinois et le mongol dont l'‚criture est presque la me#me que celle du mandchou, qui m'est familiŠre. Mais je rencontrai l… deux grandes difficult‚s. Si le thib‚tain, dont les lettres repr‚sentaient aussi le sans- crit, ‚tait aussi net qu'un texte imprim‚, le chinois et le mongol ‚taient en grande partie illisiblos [*]. Las savants Lamas … qui ce manuscrit avait successivement appartenu, et dont on distingue ais‚ment les differentes ‚critures, ayant remarqu‚ avec raison que les interpr‚tations chinoises et mongoles, ‚taient en grande partie, fautives, les avaient corrig‚es pour leur dusage, mais dans un style si cursif et n‚glig‚ que les traductions nouvelles eussent ‚t‚ totalement illisibles pour une personne … qui le chinois et le mongol n'auraient pas ‚t‚ familiŠres. L'habitude que j'ai de la premiŠre de ces deux langues m'a permis de d‚chiffrer, non sans peine les mots cursifs ou abreg‚s sous la forme st‚nographique qu'on appelle Thsao-tseu. Quant … la seconde langue que j'ignorais, il m'‚tait impossible de la lire dans les endroits corrig‚s et de la transcrire correctement, de sorte que d‚sesp‚rant d'abord d'em venir … bout, je r‚solus de renvoyer le manuscrit … St. P‚tersbourg, aprŠs que j'aurais achev‚ la copir du chinois. Mais consid‚rant, que le mongol possŠde des marques de cas et des formes verbals trŠs propres … lever des doutes, que laisse souvent la langue chinoise qui en est totalement d‚pourvue, je pris le parti d'‚tudier ex- prŠs le mongol. J'y r‚ussis assez pour tout d‚chiffrer et ex‚cuter une copie parfaitement nette et correcte. Cette copie et celle de l'interpr‚- tation chinois m'ont cout‚environs 1409 heures. Les sevants Lamas, qui ont corrig‚le manuscrit de St. P‚tersbourg ont presque touqours entour‚ d'un circle les mots condamn‚s; quelque- * voyez ci-aprŠs le sp‚cimen photographique et les renvois de la note. P.XXVIII fois ils les ont couverts d'une couche d'encre, ou gratt‚s … fond. pour reproduize anssi fidŠlement que possible le manuscrit original, j'ai con- serv‚ tous les mots lisibles de la version primitive, et je les ai plac‚s imm‚diatement au dessous du sanscrit. La lettre A qui les pr‚cŠde ou seulemment la place qu'ils occupent, les font reconnaitre au premier coup d'ooril. Tanto#t on les trouve en d‚saccord avec le texte sanscrit, tanto#t on pent les comparer avec int‚rŠt avec la version nouvelle, plac‚e au second rang et d‚sign‚e par la lettre B, quand la premiŠre version existe. J'ai supprim‚ la lettre B dans tous les cas o— l'imterpr‚tion A manquait ou avait ‚t‚ complŠtement effac‚e. Quant au mongol, je me suis born‚ … le reproduire suivant la nouvelle interpr‚tation, sans chercher … con- server entiŠrement l'ancienne qui ‚tait, on grande partie, ratur‚, et que d'ailleur on pourra obtenir plus tard de P‚king dans une ‚dition sanscrite- mongole dont plusieurs copies existent … St. P‚tersbourg, an Mus‚e de l'Acad‚mie Imp‚riale des Sciences, et au D‚partment Asiatique du MinistŠre des Affaires ‚trugŠres. Il r‚sulte des renseignements qui pr‚- cŠdent que le manuscrit de l'Universit‚ de St P‚tersbourg ‚tait eu grange partie illisible, le no#tre quo est aussi net aussi bean qu'un texte imprim‚, peut e#tre consid‚r‚, sans exag‚ration, comme un monument unique en Europe, qu'il serait de la plus haute importance de de publier un jour, dans l'int‚re#t de la lexicographie bouddhique, qui manque complŠtement dans le Dictionnaire sanscrit-anglais de Wilson. Paris. 14 octobre 1858 Stanilas Julien. N.B. La pagination, pr‚c‚d‚e de B, qui est ecrit en marge, r‚pond … colle du manuscrit original. SAKAKI'S SANSKRIT INVOCATIONAL VERSES. P.XXXI laks%mi#dharah% ka#n~cana parvata#bhas triloka na#thas tri mala prahi#n%ah% buddho vibuddho'mbuja patrametras [1] tan mangalam% bhavatu sha#ntikara tava#dya tenopadis%t%ah% pravaras tvakampyah% khya#tas triloka#i [2] nara deva pu#jyah% dharmattamah% [3] sha#ntikarah% praja#na#m% [4] tan mangalam% bhavatu sha#ntikara tava#dya [5], saddharma yuktah% shruta man$gala#d%hyah% [6] sam%gho nr%i deva# sura daks%in%i#yah% yah% [7] shri# niva#sah% prava#ro gan%a#na#m% tan man$galam% bhavatu sha#ntikara tava#dya, namo buddha#ya, namah% sarva man$gala tithi muhu#rta naks%atra ra#ja#ya [8] tatha#gata#ya#rharte samyak sambuddha#ya,, tadyatha#, naks%atre naks%atre sarva man$gala tithi muhu#rta naks%atra#n%i sarva#rthe sa#dhu ka#rin%i# [9] sva#ha#, yandishi gantuga#mata#m% [10] disham avalokya iyandha#ri#n%i# pat%hitva# gamyate maha#siddhi [11] bhavati, sarva man$gala dha#ran%i#sama#ptah% [12] ye dharma# hetu prabha#va# heteun tes%a#m% tathagato hyavadat tes%a#m%ca yo nirodha evam%va#di# maha#shraman%ah%, ra#ja# da#na patishca#iva ye ca#nyo mi [13] satvara#saya [14] prapnuvanti [15] sada#sukham a#yuraroga sampadah% maha#vyutpatti sama#pteti 1. pattre netrastu-. 9. ka#ri#n%i. 2. loke (?). 10. -kamata# dishama (?). 3. dharmottamah%. 11. -ddhirbhavati. 4. prajn~a#namna#m. 12. sama#pta#. 5. tavaeya. 13. ca#nye'pi. 6. shruti...dyah%. 14. -ra#shayah%. 7. hrih%. 15. pra#pnu-. 8. tam. KOROS'S INTRODUCTION Vol.1, P.i For nearly eighty years the Library of the A.S.B. has had hidden among its treasures a thick folio volume written throughout in the careful hand of Alexander Csoma de Koros, the pioneer of Tibetan studies. This manu- script, upon which the great Csoma spent so much time and pains, contains an extensive systematic vocabulary in Sanskrit, Tibetan and English, the Sanskrit being in Roman letters. From time to time, no doubt, scholars have had this precious folio in their hands, and `some' indeed may have made practical use of its contents, but it is only quite recently that the proposal to print the whole manuscript has been seriously considered: and in 1908 the Council of the Society appointed Dr. Satis Chandra Vidyabhusana and myself--the joint-philological Secretaries--to see this long-neglected world through the Press. The original work on which Csoma based his edition is a Sanskrit-Tibetan vocabulary occupying 154 folios (ff. 223-377), of the Go volume of the {MDO} (or Su#tra) Division of the Tanjur. The full title of this vocabulary, as we learn from Ceoma's Analysis [1], is {LO PAN MANG POS MDZAD PA'I BYE BRAG} {TU RTOGS BYED CHEN MO}: and it is commonly known as {CHE TA TU TOG CHE} [2]. It is a curious circumstance that in the course of the many allusions which Csoma makes to his work on this vocabulary he never mentions either the Tibetan or the Sanskcrit title. My object in this Introduction is to explain the genesis of this Manuscript, and, as far as possible, in the Author's own words. Csoma first came to Tibet in 1822 when he was 38 years of age: and he remained in that country or its vicinity till 1831, when he realized his long-cherished desire to visit Calcutta. He spent altogether nine years in this town, first from 1831-35, and secondly from 1837-1842. In April 1842 he died in Darjeeling of fever contracted in the Terai. It was, as we shell see, during his first stay in Calcutta that he prepared the manuscript which is now being published. The first allusion to the vocabulary occurs in the Report which Csoma sent to Captain Kennedy, Assistant Political Agent in Subathu, dated January 28th, 1825 [3]. 1. Asiatic Researches, vol.XX, pt.2, p.584. See also Annales du Musie Guimet vol.II (1881). 2. The Sanskrit title is Maha#vyutpatti. The Sanskrit text alone was published by Minayeff in his Buddhism, vol.i, pt.2, St. Petersburg, 1887. The editors owe an expression of thanks to Dr. Thomas, Librarian at the India Office for kindly lending them Minayeff's world, which is to day quite unprocur- able in the market. While the first 16 pages were passing through the press we had not the advantage of consulting this work. An abridgment of the present vocabulary is mentioned in Csoma's Analysis under the title of: {BYE BRAG TU RTOGS BYED 'BRING PO}. 3. This Report ia printed `in extenso' in Mr. Duka's Life. It appeared in an abridged form in the first number of the Journal of the Royal Asiatic Soceity, London, 1834. Vol.1, P.ii "During my residence in Zanskar, by the able assistance of that intel- ligent man (the Lama) I learned grammatically the language and became acquainted with many literary treasures shut up in 320 large printed volumes, which are the basis of all Tibetan learning and religion. These volumes, divided into two classes, and each class containing other sub- divisions, are all taken from Indian Sanskrit, and are translated into Tibetan. I caused to be copied the contents of these immense works and treatises in the same order as they stand in the printed indexes. Each work or treatise begins with the title in Sanskrit and Tibetan, and ends with the names of the authors, translators, and places wherein the author has written or the translation was performed. As there are several collec- tions of Sanskrit and Tibetan words among my other Tibetan writings, brought with me a copy of the largest, taken out of one of the above- mentiomed volumes; consisting of 154 leaves, every page of six lines." The next allusion to the vocabulary occurs in the second Report, dated 25th May, 1825: "It was this man (the Lama)... who in the course of three months after my arrival at that place (Zanskar), wrote down at my request some thousand words arranged after certain heads, and since he had many books with him containing a collection of words and could easily procure others from the neighbouring monasteries, he gave me so much account of technical terms used in arts and sciences that I acquired sufficient information to be interested in Tibetan literature and to pursue in certain order the study I was engaged in... In a word, there is a full enumeration of whatever we can meet within the region of the elements, as they are called, namely earth, fire, water, air, ether, and in the intellectual kingdom. These were all arranged after my direction and plan. "Besides this vocabulary of the most necessary words which I have now with me, all written by the same Lama in the Tibetan capital character. have another large collection in Sanskrit and Tibetan (the Sanskrit also being written in the Tibetan capital character, as they early adapted their alphabets to express properly every Sanskrit word), copied from the sTangyur, Do division, Go volume, from the 223rd leaf to the 377th, con- sisting of 60 sheets of common Kashmerian paper, having writing but on one side, and having on every page 32 lines. This vocabulary, arranged after certain matters or subjects under general heads, contains many thousand words of every description; several distinctions and divisions highly interesting in order to understand better the whole system and principles of the Buddhist doctrine." Soon after his arrival in Calcutta in April 1831, Csoma reported himself to Mr. Swinton, the Secretary to Government, and placed all the literary treasures in his possession at the disposal of the authorities. From 1831 to 1835 he resided in the Asiatic Society's rooms and was principally engaged in the publication of his famous Dictionary and Grammar. He was also employed by the Society to make a `catalogue raisonn‚' of the Tibetan works forwarded from Nepal by Brian Hodgson. On the 26th December, 1832 H.H. Wilson writes that besides the Dictionary and Grammar, a translation of a Tibetan vocabulary, containing a summary of the Buddhist system, was ready for publication and at the disposal of Government, "to whom the author considered his works to belong, in return for the patronage it had been pleased to afford him. Should it be the pleasure of Government to defray the cost of publication, which has been estimated at from 3,000 to 4,000 rupees, Mr. Csoma will be happy to conduct them through the press in Calcutta, or he is willing, should the Government think it proper, to send them through me to England, where, perhaps 1. I believe this manuscript is now in the British Museum. Vol.1, P.iii the HonouraUe the Court of Directors or some literary Association may undertake their publication. Government agreed to defray the cost of publishing the Grammar and Dictionary, and these duly appeared in 1834. In 1835 Csoma again set out on his travels, reaching Maldah in January 1836. Early in March he was in Jalpaiguri, and after a sojourn of nearly two years in eastern Bengal and in the neighbourhood of Sikkim, Csoma returned to Calcutta. During this period he seems to have been chiefly engaged in learning Bengali and perfecting his knowledge of Sanskrit. From the end of 1837 to the beginning of 1842 he again resided in the Society's house, and in the capacity of Librarian, was partly occupied in arranging the Tibetan works he had himself presented. He also at this time wrote and published a number of articles in our Journal [2], and was furthermore employed by Dr. Yates, and other missionaries in the transla- tion of the Liturgy, and Psalms) and the Prayer Book into Tibetan. Two further allusions to the vocabulary remain to be quoted. In the Preface to his Dictionary, Csoma writes as follows: "Sanskrit terms seldom occur in their books [i.e., the Buddhist Literature of the Tibetans] with the exception of a few proper names of men, places, precious stones flowers, plants, etc., where the translators could not determine what their proper signification would be in Tibetan. But the technical terms in arts and sciences found in Sanskrit have been rendered (not as European nations have done with their translations out of Greek and Latin) by their precise syllabic equivalents in Tibetan, according to a system framed expressly for the purpose by pandits who engaged in the translation of the sacred works of the Buddhists into the latter language; as may be seen in the several vocabularies extent of Sanskrit and Tibetan terms, of which a large one has been translated into English by the author of Dictionary and presented to the Asiatic Society; the same he afterwards found had been previously made known to the learned of Europe by the late Mons. Abel Remusat [3]." Then again, in Csoma's Analysis of the Ka' gyur (Asiatic Researches, vol.XX, p.397) we read: "All the 21 volumes of the {SHER PHYIN} [i.e., the prajn~a# pa#ramita#] treat of speculative or theoretical philosophy i.e., they contain the psychological, logical and metaphysical terminology of the Buddhists, without entering: into the discussions of any particular sumject. There are collected one hundred and eight such subjects (dharmas) terms or phrases, with several subdivisions or Distinctious; of which if any predicate be added to them, affirmative or negative judgements may be formed. These terms have mostly been introduced into the Sankrit and Tibetan Dictionary also, that was prepared by ancient Indian pandits and Tibetan interpreters, and which may be found in the {BSTAN 'GYUR} ({MDO} Class, Go volume)." 1. The Dictionary appeared in January and the grammar in December of that year. 2. In honour of the 125th Anniverary of Csoma's birth, the Society is about to reprint all these articles in a collected form. As an Introduction to this volume I propose to print the substance of a lecture I delivered before the Society on January 5th, 1910. 3. This evidently refers to "Un vocabolaire philosophique en cinq langues imprim‚ a Pekin," M‚langes Asiatiques, Paris, 1825, vol.i, pp.153-183. Vol.1, P.iv It is evident that his anxiety to be off again on his travels prevented Csoma pressing for permission to pubish the vocabulary in 1834; it is however, very strange that, as far as we know, he made no effort in this direction during his second period of residence in the Society's rooms. One would have thought that a man of his capacity for work might have found time during these five years to give to the world a work which had cost him such infinite pains to prepare. In the absence of any evidence to the contrary, it may be presumed that the non-appearance of the vocabulary during Csoma's life-time was not owing to any lack of encouragement on the part either of the Society or of Gov- ernment. The Society cannot, however, be so easily exonerated from the charge of having left this precious document for so many years exposed to the risks of the Bengal climate, not to mention the ravages of white-ants and fish insects. By good chance the manuscript has suffered little or no damage from these sources; on the other hand, the ink in which it is written has begun to fade very rapidly, and I have no doubt that in a few years many pages will be illegible. TO PRESENT EDITION OF CSOMA'S MANUSCRIPT. The method adopted for our edition has been the following:- The Tibetan portion of the Manuscript needed little or no revision. With regard to the Sanskrit in Roman character it has been necessary first of all to change the transcription of Csoma to that adopted by our Society and here and there also to correct the reading of the Sanskrit. It has also been necessary to make certain changes in the English translations. No one perusing the vocabblary could fail to be struck by the mastery which Csoma had gained over this language. In nine cases out of ten his explanation has been allowed to stand; but there are nevertheless some surprising lapses for which if is difficult to account having regard for the perfection and accuracy of the rest [1]. The manuscript, though a fair copy, can hardly be regarded as ready for printing: for on every page we find what may be called tentative synonyms which, in passing the book for the press, would not all have been allowed to remain. The editors have, however, thought it proper in most cases to retain all these synonyms, because they offer valuable insight into the writer's mind and reveal; the processes by which he 1. For example: "to take the relighus character" for "to enter the religious life" or "to take holy orders." "Shame-faced" as synonymous with "modest." "Transcendal" for "Transcendent." "Void from" for "devoid of." James Prinsep, writing to Government in 1833, says: "On the part of the Society, I beg also to tender my own services, in inspecting and correcting the English portion of the volume (i.e., the Dictionary)." I suspect that his reports to Captain Kennedy must have undergone some revision at the hands of an Englishman, for they are better written than many subsequent letters of Csoma. In the Preface to the Dictionary, Csoma says that "he gratefully acknowledges the favours which Mr. J. Prinsep, present Secretary to the Asiatic Society, continues to confer on him, in correcting and smoothing the English part of these works during their progress through the press." 2. Rajendra Lal Mitra wrote in 1883: "from the general appearance of neatness and absence of erasures, corrections and interlineations, it is evident that the volume is a fair copy." Vol.1, P.v arrived at his interpretations. It will be observed that where any dif- ference arises between the Sanskrit and the Tibetan, the English translation is usually on the side of the Tibetan. A great many phrases have today become absolutely stereotyped among writers on Buddhism, which were altogether new to Csoma and his contempor- aries, and many words which he thought fit to explain are now-a-days fami- liar to all students of that religion. In cases where we have improved on Csoma's English without affecting his meaning, we have not thought it necessary to make any remark; but where we have altered or added to what Csoma wrote, the portion for which we are responsible has been placed within crochets. The editors are responsible for all the footnotes. I have to thank Babu Surendra Math Kumar, Librarian of the Asiatic Society, for his constant help in reading the proofs of the Sanskrit portion, while: Dr Satis Chandra Vidyabhusana was absent from Calcutta; and I must also acknowledge my indebtedness to my teacher Lama Lob bSang Ge Gen who read all the Tibetan portion before it was dismissed to press. Finally, I have to thank my wife for many hours of patient labour spent in transcribing Csoma's MS. and in noting the variant readings in Minayeff's version. The present instalment represents about one-third of Csoma's manuscript. When the whole work has been printed we propose to add Aphabetical Indices to all the Sanskrit, and all the Tibetan words and phrases contained in the Vocabulary. [NOTE.-The Roman numbers given to the sectional headings have been added by the editors. The numbers in brackets are those of Csoma's manuscript. In the Tanjur the groups are not numbered; but Csoma's numbers represent the order in which the groups occur in the Tibetan original. In the body of the work the English translations of the headings have been allowed to stand very much as Coma gives them; but in the table of contents these headings have for the sake of convenience been somewhat curtailed or modified. The variant leadings which have been found in Minayeff's work are prefixed by the letter M.]. {BLO BZANG DGE RGAN,} Vol.2, P.i PREFACE} ALEXANDER CSOMA DE kOROS AND HIS MAHAVYUTPATTI The year 1784 which marked the foundation of the Asiatic Society of Bengal, also witnessed the birth of two eminent scholars who made the name of the Society famous by their valuable researches. Dr. Horace Hayman Wilson, born in 1784, joined the services of the East India Company and served the Asiatic Society for nearly a quarter of a century and finished his academic career in England as the first Boden Professor of Sanskrit at Oxford, the University of our Founder-president Sir William Jones. Before leaving Calcutta, Dr. Wilson had the satisfaction of receiving the cele- brated Hungarian Orientalist (also born in 1784) Alexander Csoma de K”r”s and drawing him into close co-operation with the learned members of the Asiatic Society during the second quarter of the nineteenth century. Alexander Csoma had his early education in the school of his native village K”r”s. At the age of fifteen (1799) he was sent to the famous college of Nagyenyed. Born of very poor parents he had to accept the po- sition of a servant-pupil in the college, thus paying his educational charges by personal service. In 1807 while Napoleon was at the peak of his glory, Csoma came into Contact with Adam Herepei, his beloved Professor whom he interrogated about the Asiatic Cradle of the Hungarians. In 1815 he passed successfully the public examinations permitting him to join foreign universities. The same year he got a fellowship of fifteen pounds from some English foundation and with that money in his pockets he joined the University of G”ttingen with a view to preparing himself for an eccle- siastical career. But fate decided otherwise. For he met at G”ttingen Prof. Eichhorn, the celebrated Orientalist who nurtured the seeds already sown into the heart of Csoma by Prof. Herepei, and gave him much positive in- formation about Asia and her culture, specially while discussing some rare Arabic manuscripts. Csoma now took a definite decisin to explore Asia. Towards the end of 1818, he returned to his college at Nagyenyed which offered him a post, but refusing that comfortable academic career, he decided to welcome the thousand inconveniences and dangers of an Asiatic journey. He spent some time in Croatia mastering the Russian language for he decided to enter Asia via Russia. In 1819, at the age of thirty-five with only two hundred florins in his pocket, he plunged into the unknown in search of `the early zones inhabited by the Hungarians, collecting the documents of the history and observing the similarities which exist between Hungarian and the different Oriental languages'. Abandoning his project of passing through Odessa and Moscow, he came to Bucharest and thence to Sofia (Jan. 1, 1820); in the company of Bulgarian merchants he came to Philippopolis but knowing that epidemic was raging near Constantinople he avoided the Turkish capital, sailed in a Greek boat from Enos and landed in Alexandria where he hoped to study some valuable books by Arab geographers, but the pestilence raged there also. So he left Egypt in haste and passing via Cyprus, Tripoli and Latakia, he reached Aleppo and thence the city of Mosul whence he took a boat and reached Baghdad on July 22, 1820. Thus it toak neatly seven months Vol.2, P.ii for Csoma to travel from Bucharest to Baghdad. Joining again a caravan he came to Kermanshah and Hamadan finally reaching Teheran where, during his Persian sojourn, he spent four months improving his knowledge of Persian with the help from the British embassy. Leaving his books, certificates and some of his writings in Teheran, he took to the costume of the Armenian and came to Meshed (April 18, 1821). Civil war was raging there, and so he could continue his chequered journey towards Bokhara only in October 1821. Rumours of war were everywhere and so he changed his route, and came to Kabul (Jan. 6, 1822) via Balkh and Bamian. Coming thence to Peshawar, the first city of India proper that he visited, Csoma met there two French soldiers of fortune, Allard and Ventura. In March 1822, he left Lahore and via Amritsar and Jammu entered Kashmir. On June 9, 1822, Csoma found himself at Leh, the capital of Ladakh in Western Tibet, and began his direct relations with a country which, thanks to his researches, would be made famous in the academic world and, in return, would give him immortality. He tried to enter Central Asia via Yarkhand (as his fellow-countryman Sir Aurel Stein did nearly a century after) but the risk was too great, as his advisers told him, and he returned to Lahore. Meanwhile in the Dras Valley, Csoma met the famous British officer Moorcroft to whom for the first time he confided the aims of his journey, and that was a turning point in the career of Csoma; for Moorcroft urged him to take up the study of Tibetan seriously and offered him some help from British authorities. Moorcroft brought to the notice of Csoma a book called `Alphabatum Tibetanum' by the Italian Jesuit missionary Georgi. When Moorcroft left, his companion Mr. Trebeck introduced Csoma to a native scholar who knew Persian and Tibetan, and thus through Persian he began acquiring the Tibetan idiom. On Nov. 26, 1822, Csoma returned to Kashmir near Moorcroft, and remained there till May 1823. Thence, furnished with letters of introduction and some subsidy, he started (May 2, 1823) for the Monastery of the Lamas where he worked for nearly a decade to complete the Dictionary and Grammar of the Tibetan language. At Zanskar he worked in a monastery named Zangla (June 26, 1823-Oct. 22, 1824). He shifted to Sabathu (Nov. 20, 1824) where he was arrested as a spy but thanks to the letters furnished by Moorcroft he overcame his difficulties and continued his studies with official support. He continued working in different Lamasaris till November 1826 and received fresh subsidies from the Government of India and from the Asiatic Society of Bengal. He began exploiting the rich manuscript collections in the district of Bouchahir (Aug. 1826--Oct. 1830). He was throughout helped by the learned Lama of Zanskar, {SANGS RGYAS PHUN} {CHOGS}. Recently we have found the name of another teacher, {KUN DGA' CHOS} {LEGS,} identified by Mr. Shuttleworth in a Tibetan manuscript commented by A.H. Franclre. Another name of Csoma's teacher was {CHUL KHRIMS RGYA MCHO,} who copied a philosophical text at the request of Skender Beg (Alexander Csoma). This manuscript was acquired by the Hungarian Academy of Sciences which remembered very appropriately the 150th anniversary of the birth of the great Hungarian Tibetalogist. (Nouvelle Revue de Hongrie, Budapest May 1935.) Meanwhile we find that some of his valuable researches drew the attention of the eminent scholars of the Asiatic Society of Bengal which began to take interest in Csoma since the publication of his letter dated May 1825 to Capt. C. P. Kennedy. Vol.2, P.iii (Vide Life by Duka.) The Society now sent a formal invitation to Csoma and he came down to Calcutta (1831) and worked indefatigably till 1835 to get his Grammar and Dictionary of the Tibetan language published under the auspices of the Asiatic Society of Bengal. In 1835 he applied for a passport to enable him to pursue his researches in North Bengal. In 1837 he returned to Calcutta where he continued working till 1842 as Librarian of the Asiatic Society of Bengal and arranging its rich collection of Tibetan MSS. Towards the beginning of 1842 Csoma left Calcutta for Darjeeling hoping to reach Lhasa by that route and thence to the direction of the country of the Yugars (Yugour Turks who were reputed by several scholars to be the progenitors of the Hungarians). Arriving at Darjeeling (March 24, 1842) he contracted Malaria and died April 11, 1842, completing twenty arduous years of his pilgrimage in Asia. II. THE MAHAVYUTPATTI As early as Jan. 28, 1825, Csoma made the first allusion to this Sanskrit-Tibetan Vocabulary in his Report addressed to Capt. Kennedy Assistant Political Agent in Sabathu. In that Report we find the following significant words: `As there are several collections of Sanskrit and Tibetan words among my other Tibetan writings, I brought with me a Copy of the largest, taken out of one of the above mentioned volumes, consisting of 154 leaves, every page of his lines.' In his second Report dated May 25, 1825 Csoma again alludes to the above Vocabulary: `This Vocabulary, arranged after certain matters or subjects under general heads, contains many thousand words of every description: several distinctions and divisions high interesting in order to understand better the whole system and prin- ciples of the Buddhist doctrine.' Arriving in Calcutta in April 1831, Csoma reported himself to Mr. Swinton, Secretary to the Government, and placed all his manuscripts at the disposal of the authorities. He resided in the Asiatic Society's rooms from 1831 to 1835, attending primarily to the publication of his Tibetan Dictionary and Grammar. He was also employed by the Society to make a `Catalogue rassonn‚' of the Tibetan works forwarded from Nepal by B. H. Hodgson. Dr. H.H. Wilson wrote on Dec. 26, 1832, that besides the Dictionary and Grammar, a translation of a Tibetan Vocabulary containing a summary of the Buddhist system, was ready for publication. But while the Government bore the cost of publishing the Grammar and the Dic- tionary, the Vocabulary was apparently ignored. Between 1835 and 1837 Csoma was travelling in Maldah, Jalpaiguri, North Bengal and Sikkim perfecting his knowledge of Sanskrit and learning Bengali. From the end of 1837 to the beginning of 1842, he again resided in the Society's premises served as a Librarian, arranged the Tibetan works, which he had himself presented to the Society, and contributed many valuable articles to our Journal. But it is very strange that during the second period of his re- sidence he could not find time to publish the Mahavyutpatti which had cost him such infinite pains to prepare, as observed by the late Sir E. Denison Ross who took up that work for publication, delivered a lecture on the topic before the Society on Jan. 5. 1910, and announced that the Asiatic Society of Bengal was about to reprint all nomads articles in a collective form, `in honour of the 125th Anniversary of Csoma's birth'. What Sir Denison wrote in 1910, was supplemented by him in his recently published autobiography from which we quote the following passage: `One day I came Vol.2, P.iv across a large folio volume in the Society's Library which proved to be an unpublished work by Csoma de K”r”s.... the work was the Mahavyutpatti, the Sanskrit Vocabulary of all the technical terms of Buddhism with a Tibetan translation and English rendering added by Csoma. Having learned all could about the great scholar, my chief source of information being the admirable Life by Duka, I was consumed with shame that so much labour and devotion as the manuscript represented should lie unregarded in the book- devouring climate of Bengal. I determined to move the Society to undertake the publication. Sir Denison Ross while presenting the first fascicule of the book wrote in his preface dated, Calcutta, Oct. 1910, that about one-third of Csoma's manuscript would be printed in the first fascicule (pp.ix+127). Dr. Satish Chandra Vidyabhusana, who had then made a name by reconstructing the history of Indian logic with the comparative study of Tibetan (Buddhistic) and Sanskrit (Brahmanical) Texts, was already associated with Dr. Ross in the editing of Mahavyutpatti. Csoma's continental English, as a matter of course, was capable of improvement as we know already from a note written by James Prinsep to the Government in 1833, when he definitely said that he inspected and corrected the English portion of Csoma's Dictionary. Dr. Ross likewise remarked in his preface: `In cases where we have improved on Csoma's English without affecting his meaning we have not thought it ne- cessary to make any remark; but where we have altered or added to what Csoma wrote, the portion for which we are responsible has been placed within crotchets. The editors are responsible for the foot notes. Dr. Ross hoped that when the whole work would be printed, there should be alphabetical indexes to all the Sanskrit and all the Tibetan words and phrases contained in the Vocabulary. The second fascicule was prepared by the joint editors and published by the Society (Vol.IV, No.2, pp.129-251) and was dated Jan. 24, 1916. Mean- while Dr. Ross left India and within a few years Dr. Vidyabhusana passed away. As we find in Dr. Ross' autobiography: `I was fortunate enough to enlist the services as co-editor of MM. Satish Chandra Vidyabhusana. Only two fasciculi have been published, as shortly after I left India the co- editor died and no Sanskrit scholar has been found to take his place. The importance of the Mahavyutpatti could be appreciated further if we remember that as early as 1825, M. Abel Remusat, who occupied the first chair of Chinese in Paris, referred in his Melanges Asiatique to a philo- sophical Vocabulary printed in five languages in Peking'. The eminent Russian Sanskritist Minayeff also published his version of the text and variant readings therefrom were carefully noted by Dr. Ross and signalized by the letter M. Searching in the archives of the Society we luckily discovered a file on Mahavyutpatti, dated 1900 which contains a neat hand-written copy of the title-page of Minayoff's edition published in 1887 at St. Petersburg. The title-page naturally was written in Russian script but it contained a Sanskrit couplet (probably in the handwriting of Minayeff himself) which quote below: ahamapi kr%itashaktir naumi sambuddhama#rya nabhasi garud%ayantah% kin$ na ya#nti dvirepha#h%. Vol.2, P.v In the file I found some pages of notes in the Russian language followed by a crude French translation with the help of which we can understand that our Society was probably trying towards 1900 to bring out an edition of Csoma's Mahavyutpatti and knowing as they did that Minayeff had already published a portion of the text, the Society probably engaged some French- knowing Russian to enable the editor of the Society's version to utilize the Russian edition. Sir Herbert Risley was the then President of the Society and the eminent Tibetalogist Rai Bahadur Sarat Chandra Das was publishing his papers in our Journal keeping himself in close contact with MM. Haraprasad Sastri, Dr. Oldham and other members of the Council. Sir Denison Ross would join our Society in 1901 and joined the Council in 1909 as Philological Secretary, and would help its cultural activities consider- ably through his official relations with the Government of India and as Secretary he was making financial contributions to the Society. When ac- tually the work of editing Csoma's manuscript was taken up by Dr. Ross is difficult to ascertain. But from our file we can say that some member of the Council interested in Csoma's manuscript took special care to bring down to Calcutta the first edition of T.P. Minayeff's work Buddhism: Investigations and Materials (published in the Hist. Philolog. fasc. of the Imperial University, St. Petersburg, 1887). Minayeff's preface was trans- lated into French, but it was discovered that a second Russian edition was being prepared under the instruction of Dr. Serge Th. Oldenburg, member of the Academy. The second editor, N. Mironov, was commissioned by Dr. Olden- burg in 1905 to issue a new edition of the text and an index. The progress of the work was slow due to unforeseen difficulties, as admitted by the Russian editor who makes the following significant comment right at the end of his preface: `When the printing of the third issue of our edition was almost comple- ted, there appeared another edition of the same text (Sanskrit-Tibetan- English Dictionary by A. Csoma de K”r”s edited by E. Denison Ross and S. Ch. Vidyabhusana, Memoirs, Asiatic Society of Bengal, Calcutta, 1910). We are not prepared to express our opinion as to the significance of this edition prior to the issue of volume two which is to contain the Sanskrit and Tibetan Indices. The Society's edition must have been out by October 1910, when Dr. Ross completed his preface, and that first fascicule may have reached St. Petersburg by the end of 1910, when it was noticed by Mironov, who gave a few interesting details about Mahavyutpatti: (1) That the text was full of corrupt readings and grammatical errors as it is often found in the north- ern Buddhist texts. (2) That the manuscript used by Minayeff belonged to the Library of the Imperial University of St. Petersburg and written on thick Chinese paper in four languages: Sanskrit, Tibetan, Chinese and Mongolian. The Sanskrit text is written in two different alphabets. Upper line in Luncha, and the lower line in Tibetan. Below the Sanskrit text follows the Tibetan, then Chinese and finally Mongolian. (3) As to the origin of this manuscript we are referred to the Russian scholar Vassi- lieff's remarks in The Notes of the Imperial Academy of Sciences, Vol.III, p.30. (4) That according to a Peking Xylograph of the eighteenth century Mahavyutpatti was prepared in the ninth century A.D. under the Tibetan king {KHRI RAL PA CHAN} (circa 866-901) [1] by three scholars or Lotsavas [2]: (a) Khava Pbaltseg [{SKA BA DPAL BRTSEGS} Raks%ita], (b) Chhogro Luigialtsian [{COG RO KLU'I RGYAL MTSAN}], and (c) Shjan Gialnian Niavsan [{ZANG RGYAL NYAN} {NYA MTSAN} (?) = {ZANG YE SHES SDE}]. 1. Corrected to 814/817-836 A.D. 2. Also the Tibetans Ratnaraks%ita, Dharmata#shi#la and Jn~a#nasena, and the Indians Jinamitra, Surendrabodhi, Shi#lendrabodhi, Da#nashi#la, Bodhimitra and "many other scholars from India." Vol.2, P.vi Publishing the first and second fasciculi when Sir Denison Ross estab- lished himseIf in London as first Director of the School of Oriental Studies, he noted with regret the passing away of MM. Satish Chandra Vidya#bhu#s%an%a, the third in hierarchic succession in developing Tibetan studies in India through the Asiatic Somety of Bengal; the first, Csoma de K”r”s (1784-1842), the second Rai Bahadur Sarat Chandra Das (1849-1917) and the third MM. Satish Chandra Vidya#bhu#s%an%a (1870-1920). In 1914, the Society was fortunate to have Mr. Johan van Manen as its General Secretary. He was interested in Tibetan studies, and naturally we find the Council deciding in 1926 to bring out a new edition of Maha#vyut- patti. The Council reqquested Mr. van Manen to undertake the completion with necessary re-editing and re-arrangement of Csoma de K”r”s' Mahavyut- patti. But as we know from the previous editions of Minayeff and of Ross- Vidya#bhu#s%an%a that knowledge of Tibetan alone was not sufficient for an editor of such a work. He must be thoroughly familiar with the terminologies of Buddhistic and Brahmanioal philosophies. This difficulty baffled Mr. van Manen and his colleagues of the Bibliotheca-Indica for a long time. In 1921, Prof. Sylvain Levi of Paris came at the invitation of Dr. Rabin- dranath Tagore to inaugurate the comparative study of Sanskrit, Tibetan and Allis at Santiniketan. MM. Pandit Vidhushekhara Sha#stri was the first to take full advantage of such a course of lectures and a group of young Indian scholars led by Dr. Prabodh Chandra Bagchi of the Calcutta University flocked to the lectures al Prof. Levi. Prof. Durga Charan Chatterjee who secured the Government of Bengal scholarship in 1929 was attached to the Asiatic Society of Bengal and he began to exploere the Tibetan mannscripts of the Society. In 1939, Prof. Chatterjee was requested to revise the Sanskrit portion of the Maha#vyutpatti, and he had the satisfaction of completing the third, and the last fascicule, which was ready for the press in the year marking the centenary of the the death of Csoma de K”r”s (1842-1942). All the available information about Csoma's MS. has been given by Sir E. Denison Ross in the Introduction to the First Part of the Sanskrit- Tibetan-English Vocabulary. The method for editing Csoma's MS., as laid down in the Introduction (pp.iv-v) to the First Part of the Vocabulary has been adhered torpid the following innovation: (1) Sanskrit words in the first column are always given in their inflected forms instead of their being sometimes uninflected as in Parts and II (e.g. Buddha biha#ren%a vihara, LXII. 4). It may be noted that the Sanskrit words are throughout put in their inflected forms in the Xylograph of the test of Maha#vyutpatti. (2) Hyphens have been used in the Sanskrit colume to indicate the component parts of the compounded words. [Left out in this edition,] (3) The Sanskrit titles of the chapters, as they are found in the edition of Minayeff and Sakaki have been added. It is curious that the Sanskrit titles are not to be found in the Xylograph of the Narthang edition. (4) Foot-notes have been inserted by the editor. As it is not possible just now to bring out any Index of the Vocabulary a comparative table of the sections of the Maha#vyutpatti as in the edition of Minayeff, Sakaki and Csoma has been appended to facilitate reference to the present volume with the help of the Index of either Minayeff or Sakaki. Vol.2, P.vii In this work Prof. Chatterjee was guided by the valuable criticisms and suggestions of Dr. Prabodh Chandra Bagchi and Dr. Nalinaksha Dutt. Dr. Dutt a specialist in Buddhist Philosophical Literature, who is also a Tibetan scholar, very kindly helped the Council, as well as Prof. Chatterjee, in completing the book. Owing to war emergencies we could not celebrate adequately the death centenary of the illustrious Hungarian scholar, but we have the satisfaction of at least fulfilling our pledge by presenting to the public the entire Maha#vyutpatti in three fasciculi and dedicating the same to Alexander Csoma de K”r”s with a panegyric in Sanskrit shloka com- posed by Prof. Chatterjee. We thank and congratulate him on the successful termination of an arduous work. Maha#vyutpatti was reputed to have been composed in the ninth century A.D. [1], used by Tibetan and Chinese Buddhist scholars who were eager to learn Sanskrit during the middle ages and it was first discovered and transcribed in early nineteenth century by Csoma nearly one thousand years after its composition. He completed the trans- cription but did not live to see the Asiatic Society of Bengal publishing the Whole work as custodian of his unique manuscript. He enjoyed the hos- pitality of the Society for some years but in exchange he gave to the Society his priceless researches and studies which we hope the Society will now get ready to publish, in a collected edition of Csoma's works with the dawning of better days. 1. In 814 (?), or more probably in 822 A.D., after signing the peace treaty with the Chinese Tang Empire. KALIDAS NAG, General Secretary. ROYAL ASIATIC SOCIETY OF BENGAL, September 1944. ENTRY FORMAT ####.X (#).Tibetan Entry: Sanskrit Entry; English Entry. P.## ####=The Numbers on the far left accord with Sakaki's Edition's numbers. X=If present, indicates the entry was only found in one edition or the other. @=Sakaki only, #=Koros only. (#)=Indicates two things: The section or chapter numbers or the section's individual entry numbers, which with the addition of terms not in Sakaki's edition, are often different from the Sakaki's edition. The Sections or Chapters are numbered according to Sakaki. Tib.=Tibetan Entry. When the individual terms or items are "un-enclosed" by edition-marks the editions have a mutually agreed upon spelling of one or more variants. If there is a difference between the edi- tions, then they are enclosed in the respective edition-marks. The Colon separates the Tibetan from the Sanskrit. Skt.=Sanskrit Entry. When the individual terms or items are "un-enclosed" by edition-marks the editions have a mutually agreed upon spelling of one or more variants. If there is a difference between the editions then they are enclosed in the respective edition-marks. The semi- colon separates the Sanskrit from the English. Eng.=The English translation according to Koros. P.##=Indicates the respective page numbers of the various editions enclosed within their respective edition-marks. Within the respective Tibetan or Sanskrit language fields (ending with a `:' and a `;'), there are edition-marks () [] which are used to dis- tinguish between the various versions: The various entries are common to all versions except where they are in one version only. The version which they are in is indicated by these signs which are found in the immediately following next column after Sakaki's numbers on the left-hand side of this text. @ - Indicates that this is in only Sakaki's version. # - Indicates that this is in only Koros' version. When there is a single version entry, found in only one edition, the differentiations are indicated within its editions marks (): (-) = Indicates that in the entry this was an alternate term. (+) = Indicates that in the entry this was an annotated or noted term. When there is more than one version in the individual term's entry: NO Edition-marks = Means that all versions mutually agree together. Within Edition-marks: - = If there is no mutually agreed upon reading there is a difference between all entries. If there is a mutually agreed upon reading, then this indicates an alternative additional reading from the version within its respective version-sign. + = In addition to a mutually agreed upon reading between the various versions, a additional annotated or noted alternate reading within their respective versions-signs. The Sanskrit versions have been entered with intervening spaces and no dashes (-) between the respective words making up a phrase or term, except for a few proper names, like Na#ra#rjuna, Vasubhandu, etc., and declensioned `run-on' terms. This is to make it certain that any search request would work independent of the inclusion of dashes or the exclusion of spaces and would work for Tibetanized Sanskrit, as well as English conventions. Therefore, the request for a Sanskrit term or phrase should be entered in exactly as ordered with spaces between the words and no dashes. For example when searching for the `Three Yanas' one would search for `tri ya#na', or for the `Great Vehicle', search for `maha# ya#na', etc. TRANSCRIPTIONS SAKAKI KOROS Tib. Skt. Skt. € = SH ‡ = sh s+(') = sh SH = ZH d+(.) = d% d+(.) = d% TSH = TZ h+(.) = h% h+(.) = h% m+(top .) = m% m+(top .) = m% n+(top .) = NG n+(top .) = n$ n+(top .) = n$ n+(.) = n% n+(.) = n% r+(.) = r% r+(.) = r%i s+(.) = s% s+(.) = s% t+(.) = t% t+(.) = t% ABBREVIATIONS () : Indicates several things: a) In the Tibetan & Sanskrit sections, it encloses Sakaki's version, both alternative (-) and added (+) variations. b) In Koros' English section () indicates Koros parenthesed notes or his editors annotations. [] : Indicates Koros both alternate [-] and added [+] variations. - : Indicates a alternate version which, when there is no common version indicates all alternative versions, or when there is a mutual agreed upon version, it indicates for example in Sakaki or Koros versions their variations which don't mutually agree or their variations they themselves enclose in parentheses + : Indicates the variation is simply a added annotated variation. * : Indicates areas of major differences between the two versions. @ : Indicates this is only in Sakaka's edition. # : Indicates this is only in Koros's edition. A : In Sakaki's introduction, the first alternate section titles p.XXXIV-XXXVIII. B : In Sakaki's introduction, the second alternate section titles p.XXXIX-LVIII. D : Dharma samgraha (Anecdota Oxoniensia), Ed. Max Muller & Wenzel K : Csoma de Koros M : Maha#vyutpatti (BB), Ed. T. P. Minayeff MS : Manuscript of Vocabulary prepared by Csoma de Koros NA : Not Available P : Pali-English Dictionary by Monier Williams, 1899. S : Maha#vyutpatti (Sanskrit-Tibetan-Chinese), Ed. R. Sakaki SCD: Sarat Chandra Das V : Sanskrit-Tibetan-English Vocabulary, 1980. X : Xylograph of the Narthang Edition containing the Sanskrit- Tibetan Maha#vyutpatti: {GO} Vol of {MDO} Division of Tangyur (ff. 223-377). TIB-SKT-ENG TABLE OF CONTENTS OF THE CHAPTER-SECTIONS This is made up from the Tibetan Title Variants from within the text itself, and the two Sanskrit section-titles lists from Sakaki's version. Vol.1, P.XXXIV-XXXVIII, and P.XXXIX-LVIII, which when dif- ferent from each other are respectively indicated by being enclosed within a (-A ) and (-B ). They are compared with the titles in the text itself, and are indicated by being without the enclosed letter like they are in the text itself. S. M. K. V. #???? (=Sakaki's #s) (-A p.XXXIV) ------------------- (-B p.XXXIX) 1. 1. 1. 1. (-{DE BZHIN GSHEGS PA'I MTSAN GYI RNAM GRANGS LA}): #0 [-{DE BZHIN GSHEGS PA'I MTSAN}]: (-tatha#gatasya parya#ya na#ma#ni) [NA]; The Names or Epithets of the Buddha. 2. 2. 2. 2. (-{DE BZHIN GSHEGS PA SO SO'I MTSAN LA}): #81 [-{DE BZHIN GSHEGS PA SO SO'I MING MTSAN LA}]: (-na#na# tatha#gata na#ma#ni) [NA]; Names of Different Buddhas or Tathagatas. 3. 3. 3. 3. (-{SANGS RGYAS KYI SA KUN TU 'OD}) #102 [-{SANGS RGYAS KYI SA DANG}]: (-samanta prabha# buddha bhu#mih%, -A buddha bhu#mih%) [NA]; The Mansion, Earth of the Buddha Consisting Entirely of Light. 4. 4. " " {MI MNYAM PA DANG MNYAM PA'I PHUNG PO LNGA}: #103 (-asama sama pan~ca skandha#h% -A asama samah% pan~ca skandha#h%) [NA]; The Five Equal and Unequal Aggregates. 5. 5. " " {YE SHES BZHI DANG}: #109 (-pan~ca jn~a#na#ni, -A+B catva#ri jn~a#na#ni) [NA]; The Four Knowledges. 6. 6. " " {SKU GSUM LA}: (-tri ka#ya#h%, -A tri ka#ya na#ma#ni) [NA]; #115 The Three Persons or Bodies of Buddha. 7. 7. 4. 4. (-{DE BZHIN GSHEGS PA'I STOBS BCU'I MING LA}) #119 [-{DE BZHIN GSHEGS PA'I STOBS BCU'I MING LA}]: (-dasha tatha#gata bala#ni) [NA]; The Names of the Ten Powers of the Tatha#gata/Buddha. 8. 8. 5. 173. {DE BZHIN SHEGS PA'I MI 'JIGS PA BZHI'I MING LA}: #130 (-+B catva#ri tatha#gatasya va#isha#radya#ni -catva#ri tatha#gatasya vicu#radaya -A catva#ri tatha#gata va#isha#radya#ni) [NA]; On the Names of the Four Kinds of Interpidity of Tatha#gata. 9. 9. 6. 174. (-{SANGS RGYAS KYI CHOS MA 'DRES PA BCU BRGYAD KYI MING LA}): #135 [-{SANGS RGYAS KYI CHOS MA 'DRES PA BCU BRGYAD KYI MING LA}]: (-as%t%a# dasha# ven%ika# buddha dharma#h%) [NA]; On the Names of the Eighteen Unmixed or Pure Virtues (or Qualities of Buddha). 10. 10. 7. 175. {DE BZHIN GSHEGS PA'I THUGS RJE CHEN PO SUM CU RTZA GNYIS} #154 {KYI MING LA}: dva#trim%shat tatha#gatasya maha# karun%a#h%; The Names of the Thirty-two Great Mercies of Tatha#gata. 11. 11. 8. 176. {MA 'DRES PA'I DRAN PA NYE BAR BZHAG PA GSUM GYI MING LA}: #187 (-tri#n%ya# ven%ika#ni smr%ity upastha#na#ni na#ma#ni) (-A+B tri#n%ya# ven%ika#ni smr%ity upastha#na#na na#ma#ni) [-tri#n%ya# venika#ni smr%ity upastha#na na#ma#ni]; The Names of the Three Kinds of Self-Recollection or Equality of the Mind. 12. 12. 9. 177. (-{BSRUNG BA MED PA BZHI'I MING LA}) #191 [-{BSRUNG MED PA BZHI'I MING LA}]: (-catva#ry araks%ya#n%i, -A catva#ry a#raks%a#n%i -B catva#ry a#raks%ya#n%i) [-catvary araks%ya#n%i] The Names of the Four Things Without Defence (or That Are Incontestable). 13. 13. 10. 178. (-{SO SO YANG DAG PAR RIG PA BZHI'I MING LA}: (-B p.XL) #196 [-{SO SO YANG DAG PA BZHI'I MING LA}]: catva#ri pratisam%vidah% (-A catva#ri pratisam%vidah% -B cata#rah% pratisam%vidah%) [-catasrah% pratisam%vidah%]; The Names of Four Kinds of Discrimination/Understanding. 14. 14. 11. 179. (-{MNGON PAR SHES PA DRUG GI MING LA}) #201 -{MNGON PAR SHES PA DRUG GI LNGA'I MING LA}) [-{MNGON PAR SHES PA DRUG GI LNGA'I MING LA}]: (-Sad% abhijn~a# na#ma#ni) [-pan~ca#bhijn~a# na#ma#ni];; Names of the Five Kinds of Evident Perception/Knowledge. 15. 15. 12. 180. {MNGON PAR SHES PA DRUG GI SKABS NAS 'BYUNG BA'I MING LA,} #210 (-{MNGON PAR SHES PA BYED PA'I LA}): abhijn~a# karma#n%i; On the Names (or Terms) Originating With the Occassions (or Circumstances) of the Six Kinds of Evident Knowledge. 16. 16. 13. 181. {CHOS 'PHRUL GSUM GYI MING LA}: # 231 tri#n%i pra#tiha#rya#n%i; Names of the Three Kinds of Juggle or Illusory Shows. 17. 17. 14. 63. {SKYES BU CHEN PO'I MTSAN SUM CU RTZA GNYIS KYI MING LA}: #235 (-dva#trim%shan maha# purus%a laks%an%a#ni) (-A dva#trim%shad maha# purus%a laks%an%a#ni) [NA]; Names of the Thirty-two Characteristic Signs of the Great Man. 18. 18. 15. 64. (-{DPE BYAD BZAN PO BRGYAD BCU'I MING LA}) #268 (-{DPE BYAD BZAN PO BRGYAD BCU'I MING LA}) [-{DPE BYAD BZAN PO BRGYAD CU'I MING MTSAN}]: (-ashi#ty anuvyan~jana#ni) [NA]; The Names of the Eighty Points of Beauty of a Buddha. 19. 19. 16. 62. {DE BZHIN GSHEGS PA'I CHE BA MDO SDE LAS BYUNG BA'I MING} #350 (-{DE BZHIN GSHEGS PA'I CHE BA MDO SDE LAS BYUNG BA'I} {MING LA}): (-su#tra#nta uddhr%ita#ni tatha#gata ma#ha#tmya na#ma#n) [NA] Names or Terms Expressive of the Excellence of the Tatha#gata, Taken from the Su#tras. 20. 20. I7. 61. (-{DBYANGS KYI YANG LAG DRUG CU'I MING LA}): #444 -{DBYANGS KYI YANG LAG DRUG BCU'I MING}) [-{DBYANGS KYI YANG LAG DRUG CU'I MING}] (-Sas%t%y an$ga svara na#ma#ni) [NA]; Sixty Musical Terms. 21. 21. 18. 106. (-{SHES RAB KYI PHA ROL TU PHYIN PA'I NAD NAS 'BYUNG BA'I} #505 {TING NGE 'DZIN GYI MING LA}): [-{SHES RAB KYI PHA ROL TU PHYIN PA'I NANG NAS 'BYUNG BA'I} {TING NGE 'DZIN GYI MING LA}]: (-prajn~a# pa#ramitodbhavita sama#dhi na#ma#ni -A prajn~a# pa#ramitodbhavita# sama#dhi na#ma#ni -A prajn~a# pa#ramitodbhavita# sama#dhisam% na#ma#ni) [NA]; Names of the Several Kinds of Ecstasy or Deep Meditations Occuring in the Prajn~a# Pa#ramita#. 22. 22. 19. 5. (-{BYANG CHUB SEMS DPA' SPYI'I MTSAN LA SOGS PA'I MING LA}) #624 [-{BYANG CHUB SEMS DPA' SPYI'I MTSAN}]: (-bodhisattva#na#m% sa#dha#ran%a na#ma#ni) (-A+B bodhisattva#na#m% sa#dharan%a na#ma#ni)[NA]; Generic Names for a Bodhisattva. 23. 23. 20. 6. {BYANG CHUB SEMS DPA' SO SO'I MTSAN LA}: #644 (-na#na# bodhisattva na#na#ni) [NA]; Names of Different Bodhisattvas. 24. 24. 21. 182. {BYANG CHUB SEMS DPA' TING NGE 'DZIN GYI MING BA}: #736 bodhisattva sama#dhayah%; Names (or the Predicates) of the Deep Meditation of a Bodhisattva. 25. 25. 22. 183. (-{BYANG CHUB SEMS DPA' GZUNGS'I MING LA}): #746 [-{BYANG CHUB SEMS DPA' GZUNGS BCHU GNYIS MING LA}]: bodhisattva dha#ran%yah%; Names of the Twelve Faculties or Capacities of a Bodhisattva. 26. 26. 23. 7. (-{BYANG CHUB SEMS DPA'I STOBS BCU'I MING LA}) #759 [-{BYANG CHUB SEMS DPA'I STOBS BCU}]: (-bodhisattva bala#ni#) [NA]; The Ten Faculties or Powers of a Bodhisattva. 27. 27. 184. 24. (-{BYANG CHUB SEMS DPA' DBANG BCU'I MING LA}: #770 (-bodhisattva vashita#) (-A+B bodhisattva vashita#h% -B bodhisattva vashitani) [-bodhisattva vashita#h%]; Names of Those Ten Things Which Are in the Power of a Bodhisattva (or Over Which He Has Power). 28. 28. 25. 185. {BYANG CHUB SEMS DPA' MI 'JIGS PA BZHI'I MING LA}: (-B p.XLI) #781 bodhisattva#na#m catva#ri va#isha#radya#ni; Names of Those Four Things in Which a Bodhisattva is Bold. 29. 29. 26. 186. (-{BYANG CHUB SEMS DPA' CHOS MA 'DRES PA'I BCU BRGYAD KYI} #786 {MING LA}): [-{BYANG CHUB SEMS DPA' CHOS MA 'DRES PA BCU BRGYAD KYI} {MING LA}]: as%t%a# dasha# ven%ika bodhisattva dharma#h%; Names of the Eighteen Pure (Unmixed) Laws of a Bodhisattva. 30. 30. 22. 107. (-{MDO SDE LAS 'BYUNG BA'I BYANG CHUB SEMS DPA' RNAMS KYI} #805 {YONG TAN TZOGS KYI MING LA}; -{MDO SDE LAS 'BYUNG BA'I BYANG CHUB SEMS DPA'I} {YONG TAN THOG THOG SMOS PA'I MING LA}) [-{MDO SDE LAS 'BYUNG BA'I BYANG CHUB SEMS DPA'} {YONG TAN THOG THOG BSTAN PA'I MING LA}; bodhisattva#na#m% su#tra#nta nirgata#ni ka#ni cid gun%a na#ma#ni; (-bodhisattva#na#m% su#tra#nta nirgata#ni ka#n~cid gun%a na#ma#ni) (-A bodhisattva#na#m% su#tra#ntargata#ni ka#ni cid gun%a na#ma#ni) (-A bodhisattva#na#m% su#tra#ntargata#ni ka#n~cid gun%a na#ma#ni) [NA]; On the Several Names Expressive of the Qualifications of the Bodhisattvas. 31. 31. 28. 8. (-{BYANG CHUB SEMS DPA'I SA MING LA}) #885 [-{BYANG CHUB SEMS DPA'I SA}]: (-dasha bhu#mi na#ma#ni) [NA]; The Bodhisattva Bhumi--the Several Degrees or Perfection of the Bodhisattvas. 32. 32. ... ... (-{MOS PAS SPYOD PA'I SA'I MING LA}) [NA]: #896 (-adhimukti# carya# bhu#mi na#ma#ni) [NA]; [NA]. 33. 33. 29. 9. (-{CHOS BCU SPYOD PA'I MING LA}) #902 (-{MOS PA SPYOD PA'I SA LA CHOS SPYOD BCU'I MING LA}) [-{CHOS SPYOD BCU}]: (-dasha dharma carya#h%) [NA]; The Ten Religious Practices or Morals. 34. 34. 30. 10. (-{PHA ROL TU PHYING PA BCU'I MING LA}) #913 [-{PHA ROL TU PHYING PA BCU}]: (-dasha pa#ramita#h%, -dasha pa#ram+i+ta#) [NA]; The Ten Transcendent or Cardinal Virtues. 35. 35. 31. 187. {BSDU BA'I DNGOS PO BZHI'I MING LA}: #924 catva#ri sam%graha vastu#ni; Names of Four Properties (or Qualities) to be Acquired. 36. 36. 32. 188. {BSLAB PA GSUM GYI MING LA}: tri#n%i shiks%a#n%i; #929 Names of the Three Things (or Maxims to be Learned). 37. 37. 33. 11. {STONG PA BCU BRGYAD KYI MING} ({LA}): #934 (-as%t%a dasha shu#nyata#) (-A+B as%t%a# dasha shu#nyata#h%) [NA]; Names of the Eighteen Kinds of Sunyata (Voidness Emptiness, Vanity, Abstraction). 38. 38. 34. 12. (-{DRAN PA NYE BAR BZHAG PA BZHI'I MING LA}) #952 [-{DRAN PA NYE BAR BZHAG PA BZHI}]: (-carva#ri smr%ity upastha#na na#ma#ni) (-A carva#ri smr%ity upastha#na#ni) [NA]; The Four Kinds of Recollection or Self-presence. 39. 39. 35. 189. {YANG DAG PAR SPONG BA BZHI'I MING LA}; #957 catva#ri praha#n%a#ni; Names of Four Things to be Avoided or Observed Sincerely. 40. 40. 36. 190. {RDZU 'PHRUL GYI RKANG PA BZHI'I MING LA}: #966 (-catva#ri Riddhi pa#da#h%) (-A catva#rah% Riddhi pa#da#h%) (-B catva#ra Riddhi pa#da#h%) [-catva#ra Riddhi pa#da#h%] Names of Four Prodigious Feats (Wonderful Art). 41. 41. 37. 13. (-{DBANG PO LNGA'I MING LA}) [-{DBANG PO LNGA'I MING}]: #976 (-pan~cendriya#n%i#) [NA]; Names of the Five Organs or Faculties. 42. 42. 38. 14. {STOBS LNGA'I MING LA}: (-pan~ca bala#ni) [NA]; #982 Names of the Five Powers. 43. 43. 39. 15. {BYANG CHUB YAN LAG BDUN GYI MING LA}: (-B p.XLII) #988 (-sapta bodhyan$ga#ni) [NA]; Names of the Seven Branches or Parts of Perfection (of a Bodhisattva). 44. 44. 40. 16. (-{'PHAGS PA'I LAM YAN LAG BRGYAD PA'I MING LA}) #996 [-{'PHAGS PA'I LAM YAN LAG BRGYAD PA'I MING}]; (-as%t%a#n$ga ma#rga na#ma#ni) (-A+B a#rya#s%t%a#n$ga ma#rga na#ma#ni) [NA]; The Names of the Eight Branches of the Sublime Way (Excellent Path). 45. 45. 41. 191. {RANG SANG RGYAS KYI RIM PA'I MING LA,} #1005 (-{RANG SANG RGYAS KYI GANG ZAG LA}): pratyeka buddha pudgala#h%; Names of the Self-sainted (Pratyeka-Buddha) Rsis Degree or Kind. 46. 46. 42. 17. {NYAN THOS KYI GAN ZAG GI RIM PO'I MING LA}: #1008 (-shra#vaka pudgala krama#, -shra#vaka pudgala krama#h%) (-A+B shra#vaka pudgala krama#h%) [NA]; Names of the Degrees of Perfection of a Hearer (Shra#vaka or, in General, of the Followers of Buddha. 47. 47. 43. 18. (-{NYON THOS SO SO'I MING LA}) [-{NYON THOS SO SO'I MING}]: #1029 (-na#na# shra#vaka na#ma#ni) [NA]; Names of the Different Hearers (Shra#vakas) or disciples of the Buddha. 48. 48. 44. 19. (-{NYON THOS KYI YONG TEN GYI MING LA}) (-A p.XXXV) #1074 [-{NYON THOS KYI YONG TEN GYI MING}]: (-shra#vaka gun%a#h%) [NA]; Names of the Good Qualities or Perfections of Shra#vaka 49. 49. 45. 20. (-{SBYANGS PA'I YON TAN BCU GNYIS KYI MING LA}) #1127 [-{SBYANGS PA'I YON TAN BCU GNYIS KYI MING}]: (-dva#dasha dhu#ta gun%a#h%) [NA]; Names of the Twelve Qualities of religious austerity or Practice. 50. 50. 46. 192. {NYAN THOS KYI SA'I MING LA}: shra#vaka bhu#mayah%; #1140 Names of the Mansions (or Degrees of Perfection) of a Hearer or Shra#vaka. 51. 51. 47. 21. (-{RJES SU DRAN PA DRUG GI MING LA}) #1148 [-{RJES SU DRAN PA DRUG GI MING}] (-Sad% anusmr%itayah%) [NA]; Names of the Six Recollections. 52. 52. 48. 193. {MI SDUG PA BSGOM PA'I MING LA}: ashubha bha#vana#h%; #1155 Names or Terms of the Considerations of the Disagreeable Things ( With Respect to the Body After Death). 53. 53. 49. 194. (-{DBUGS PHIN NANG DU RGYU BA BGRANG BA'I RIM PA'I MING LA}) #1165 [-{DBUGS PHI NANG DU RGYU BA'I RIM PA'I MING LA}]: a#na#pa#na bha#vana# vidhih% (+a#na#pa#n%a bha#vana# vidhih% -A a#na#pa#na bha#vana# vidhih%, -B ana#pa#na bha#vana# vidhih%); On the Names of the Several Degrees of Letting Out or Taking in Breath or of Respiration. 54. 54. 50. 195. {'PHAGS PA'I BDEN PA BZHI RNAM PA BCU DRUG TU PHYE BA'I} #1189 {MING LA}: (-Sod%ashabhir a#ka#ra#ir visa#rita#ni catva#ry a#rya satya#ni) [-Sod%ashabhir a#ka#rair visarita#ni catva#ry a#rya satya#ni]; Names of the Four Excellent Truths Divided into Sixteen Sorts. 55. 55. " " (-{NGES PAR 'BYED PA'I CHA DANG MTHUN PA'I RIM PA'I MING LA}): #1210 (-nirvedha bhaga kramah%, -A nirvedha bhaga krama) [-NA, +M nirvedha bhaga kramah%]; [NA]. 56. 56. 51. 196 (-{SEMS KYI SKAD CIG MA BCU DRUG GI MING LA}) #1216 [-{SEMS SKAD CIG MA BCU DRUG GI MING LA}]: Sod%asha citta ks%an%a#h%; Names of the Sixteen Sudden Reflections or Thoughts of the Mind. 57. 57. 52. 197. {SHES PA BCU'I MING LA}: dasha jn~a#na#ni: On the Names of the #1233 Ten (kinds of) Knowledge (or the Knowledge of Ten Things). 58. 58. 53. 198. {LAM BZHI'I MING LA}: (-+B catva#rah% pratipadah%, (-B p.XLIII) #1244 -catva#ri pratipadah%) [-catasrah% pratipadah]; On the Names of the Four Sorts of Roads or Ways. 59. 59. 54. 22. (-{THEG PA'I RNAM PA'I MING LA}) [-{THEG PA'I RNAM PA'I MING}]; #1249 (-ya#na kramah%) [NA]; Names of the Several Kinds of Vehicles or Principles in Philosophy. 60. 60. 54. 199. {DBANG PO RIM PA'I MING LA} (-{DBANG PO RNAM PA THA DAD PA}): #1256 indriya vaima#trata# (-indriya va#ima#trata#): Names of the Different Degrees of the Mental Organs. 61. 61. 55. 200. {RIGS LNGA'I MING LA}: pan~ca gotra#h%: #1260 Names of the Five Kinds (of Faculties). 62. 62. 56. 201. {DAM PA'I CHOS KYI RNAM GRANGS KYI MING LA}: #1266 (-dva#dashaha dharma pravacanam -A+B dva#dasha#n$ga dharma pravacanam) [-dva#dasha#n$ga dharma pravacanam]; On the Names or Nomenclature (of the Several Parts) of the Holy Religion. 63. 63. " " {CHOS KYI RNAM GRANGS}: #1279 dharma parya#yah% (-A+B dharma parya#ya#h%); On the Nomenclature (of the Several Parts) of the Religion (etc., cont.). 64. 64. 57. 202. {CHOS KYI 'KHOR LO'I MING LA}: dharma cakra na#ma#ni (-A NA); #1308 On the Names of the Wheel of the Law (or the Doctrine of the Buddha. 65. 65. 58. 59. (-{DAM PA'I CHOS KYI MING LA}) [-{DAM PA'I CHOS KYI MING}]: #1325 (-sad dharma na#ma#ni, -A NA) [NA]; Titles of Some Religious Works or Treatises. 66. 66. 59. 60. (-{ZHAL NAS GSUNGS PA DANG TZIG LE'UR BYAS PA LA SOGS} #1430 {PA'I MING LA}) [-{ZHAL NAS GSUNGS PA DANG TZIG LE'UR BYAS PA LA SOGS} {PA'I MING}] (-kan%t%hokta ka#rika# di#na#m% na#ma#ni#) [NA]; Some Expressions and Technical Terms Such as "Said Out of His Own Mouth," etc., etc. 67. 67. 60. 203. {BSAM GTAN BZHI LA SOGS PA'I MING LA}: catva#ri dhya#na#ni; #1477 Names of the Four (Degrees of) Meditation, Etc. 68. 68. 61. 204. {SNYOMS PAR 'JUG PA'I MING LA}: sama#patti na#ma#ni; The Names #1491 (or Terms) of Being Immersed in Profound Meditation (or Ecstasy). 69. 69. 62. 205. {TZAD MED PA BZHI'I RGYUD KYI MING LA}: catva#ry aprama#n%a#ni: #1503 Names of the Series of the Four Immense Things. 70. 70. 63. 206. {RNAM PAR THAR PA BRGYAD KYI MING LA}: #1510 (-as%t%au vimoks%a#h%, -A+B as%t%a#u vimoks%a#h%) [-as%t%au vimoksa#h%] Names of the Eight Kinds of Emancipation. 71. 71. 64. 207. (-{GZIL GYIS GNON PA'I SKYE MCHED BRGYAD KYI MING LA}) #1519 [-{ZIL GYIS GNON PA'I SKYE MCHED BRGYAD KYI MING LA}]: as%t%a#v abhibhva#yatana#ni (-B as%t%a#u abhibhva#yatana#ni); Names of the Eight Superior Conceptions (Notions Ideas, Sentiments). 72. 72. 65. 208. (-{ZAD PAR GYI SKYE MCHED BCU'I MING LA}) #1528 [-{ZAD PAR GYI SKYE MCHED BCU GNYIS KYI MING LA}]: dasha kr%itsna#yatana#ni [-dva#dasha kr%itsna#yatana#ni]: Names of the Twelve Entire (Whole, Complete Perfect) Senses or Ideas). 73. 73. 66. 209. (-{RNAM PAR THAR BA'I SGO GSUM GYI MING LA}) (-B p.XLIV) #1541 [-{RNAM PAR THAR PA'I SGO GSUM GYI MING LA}]: tri#n%i vimoks%a mukha#ni; Names of the Three Doors of Emancipation. 74. 74. 67. 210. {RTON PA BZHI'I MING LA}: #1545 catva#ri pratisaran%a#ni (-A+B catva#ri pratisharan%a#ni); Names of Those Four Things That Must be Followed (or Which One May Rely On, Confide In, Etc.). 75. 75. 68. 58. (-{SHES RAB RNAM PA GSUM GYI MING LA}) #1550 [-{SHES RAB RNAM PA GSUM GYI MING}] (-tri vidha#h% prajn~a#h%, -A+B tri vidha# prajn~a#) [NA]; The Three Kinds of Knowledge. 76. 76. 69. 23. (-{RIG PA'I GNAS LNGA'I MING LA}) #1554 [-{RIG PA'I GNAS LNGA'I MING}]: (-pan~ca vidya# stha#na#ni); Names of the Five Classes of Science. 77. 77. 70. 211. {CHOS YANG DAG PAR LEN PA BZHI'I MING LA}: #1560 catva#ri dharma sama#da#na#ni; Names of the Four Pure (Fine) Maxims. 78. 78. 71. 212. {NOR BDUN GYI MING LA} (-{'PHAGS PA'I NOR BDUN GYI MING LA}): #1565 sapta dhana#ni: Names of the Seven Good Things, Faculties, Wealth. 79. 79. 72. 213. {BLA NA MED PA DRUG GI MING LA}: #1573 Sad% anuttarya#n%i (-A Sad% anuttarya#ni): Names of Six Excellent (Best, Supreme) Things. 80. 80. 73. 214. {BYIN GYIS BRLAB PA BZHI'I MING LA} #1580 (-{BYIN BRLAB PA BZHI'I MING LA}): catva#ry adhis%t%ha#na#ni; On the Names of the Four Benedictions or Blessings. 81. 81. 74. 215 {MCHOG TU DGA' BA SNGON DU 'GRO BA'I CHOS DGU'I MING LA} #1585 (-{MCHOG TU DGA' BA SNGON DU 'GRO BA'I CHOS DGU'I}): (-nava pramodya pu#rvaka# dharma -+A+B nava pramodya pu#rvaka# dharma#h%) [-nava pramodya pu#rvaka# dharma#h%]; On the Names of Those Nine Things that Precede an Exceedingly Great Joy (or Pleasure). 82. 82. 75. 216. {'BYUNG BAR 'OS PA'I KHAMS DRUG GI MING LA} #1596 (-{'BYIN PAR 'OS PA'I KHAMS DRUG GI MING LA}) Sad% nih%saran%i#ya dha#tavah%; On the Names of Those Six Mansions (Constituent Parts of the Body) Which it is Convenient to Leave Off (Go Out of). 83. 83. 76. 217. {LHA DANG MI RNAMS KYI 'KHOR LO BZHI'I MING LA} #1603 (-{LHA DANG MI'I 'KHAR LO BZHI'I MING LA}): catva#ri deva manus%ya#n%a#m% cakra#n%i (+A catva#ri deva manus%ya#n%a#m% cakran%i#); On the Names of the Four Circles (or Classes) of Gods and Men. 84. 84. 77. 218. {DKA' THUB LA GNAS PA DANG SDOM PA 'DZIN ZHIN} #1608 {SPYOD PA LA SOGS PA'I MING LA} (-{DKA' THUB DANG SDOM PA'I RNAM GRANGS LA}): (-ta#pa sam%va#ra parya#ya#h%, -A ta#pa samva#ra marya#ya#h% +A ta#pa sam%va#ra# marya#ya#, -B ta#pa sam%va#ra maryada#h%) [-ta#pa sam%vara parya#ya#h%]; On the Names of Religious Austerity and the Performance of Penance (or Rigorous Observances, Etc.). 85. 85. 78. 219. (-{RNAL 'BYOR GYI YAN LAG LA, RNAL 'BYOR SPYOD PA} #1637 {DANG RNAL} "{BYOR GYI YAN LAG GYI MING LA}) [-{RNAL 'BYOR GYI YAN LAG LA, RNAL 'BYOR SPYOD PA} {DANG RNAL} "{BYOR GYI YON TAN GYI MING LA}]: yoga#n$ga#ni; On the Names of Abstract Meditation and its Qualities. 86. 86. 79. 220. {LUNG BSTAN PA BZHI'I MING LA}: catva#ri vya#karan%a#ni: #1657 On the Names of the Four Kinds of Instructive (and Prophetical) Narration. 87. 87. 80. 221. {MTZAN NYID GSUM GYI MING LA}: #1662 (-tri#n%i laks%an%a#ni) [-tri#n%i laksan%a#ni]: On the Names of the Three Kinds of Criteria or Characteristics. 88. 88. 81. 222. {DGONGS PA BZHI'I MING LA}: catva#ro'bhipra#ya#h%: (-B p.XLV) #1666 On the Names of the Four Kinds of Remembering (Thinking of, Reflecting on). 89. 89. 82. 223. {LDEM POR DGONGS PA BZHI'I MING LA}: catva#ro'bhisam%dhayah%: #1671 On the Names of the Four Emblematical (Opposite or Figurative) Conceptions (or Modes of Thinking). 90. 90. 83. 224. {ZHI GNAS DANG LHAG MTHONG LA SOGS PA'I MING LA}: #1676 (-shamatha vipashyana#h%, -A+B shamatha vipashyana#ni) [-shamatha vipashyana#ni]: On the Names of Being At Rest and Seeing More, Etc. (High Degrees of Dispassionate Meditation). 91. 91. 84. 65. (-{MI DGE BCU'I LAS KYI MING LA}) [-{MI DGE BA BCU'I MING}]: #1681 (-da#sha# kushala#ni, -A+B dasha# kushala#ni) [NA]; The Names of the Ten Immoral Actions. 92. 92. 85. 66. (-{DGE BA BCU'I LAS KYI MING LA}) [-{DGE BA BCU'I MING}]: #1685 (-dasha kushala#ni); The Names of the Ten Virtuous Actions. 93. 93. 86. 67. {BSOD NAMS BYA BA'I DNGOS PO BZHI'I MING} #1699 (-{BSOD NAMS BYA BA'I DNGOS PA'I MING LA}) (-pun%ya kriya# vastu#ni) [NA]; Names of the Four Things Means of Moral Merit for Obtaining Future Beatitude. 94. 94. 87. 68. (-{DON DAM PA'I MING LA,} -{DON DAM PA'I RNAM GRANGS LA}) #1705 [-{DON DAM PA'I MING}]: (-parama#rtha parya#ya#h%) [NA]; Synonymous Names of "Reality," etc. 95. 95. 88. 69. (-{MYA NGAN LAS 'DAS PA LA SOGS PA'I MING LA,} #1724 -{MYA NGAN LAS 'DAS KYI RNAM GRANGS LA}) [-{MYA NGAN LAS 'DAS PA LA SOGS PA'I MING}]: (-nirva#n%a parya#ya#h%, -B nirva#n%a parya#yah%) [NA]; Terms Connected with the Idea of Deliverance from Pain Bodily Existence, etc. 95a. (NA, -A NA, -B NA) [NA]: (NA, -A NA, -B NA) [NA]; [NA]. #1732 95b. (NA, -A NA, -B NA) [NA]: (NA, -A NA, -B NA) [NA]; [NA]. #1736 96. 96. 89. 70. (-{SKYABS KYI RNAM GRANGS LA,} -{SKYABS KYI RNAM PA'I MING LA}) #1740 [-{SKYABS KYI RNAM PA'I MING}]: (-sharan%a parya#ya#h%) [NA]; Names of the Several Kinds of Protection, Refuge, etc. 97. 97. 90. 71. (-{RI MOR BYA BA'I RNAM PA'I MING LA,} #1753 -{RI MOR BYA BA'I RNAM GRANGS LA}) [-{RI MOR BYA BA'I RNAM PA'I MING}]: (-ma#nana# parya#ya#h%) [NA]; Terms for Expressing the Several Kinds of Honour, Respect,etc. 98. 98. 91. 72. (-{SPRO BA'I RNAM GRANGS LA,} #1788 -{SPRO ZHING BRTSON PA LA SOGS PA'I MING LA,} -B {SPRO BA'I RNAM GRANGS LA}) [-{SPYI ZHING BRTSON PA LA SOGS PA'I MING LA}]: (NA) (-A utsut%i parya#yah%, -B NA) [NA]; Terms Expressive of Earnest or Cheerful Endeavour, etc. 99. 99. " " {MI 'JIGS PA'I RNAM GRANS, MI 'DZEM PA'I MING LA}: #1818 abhaya parya#yah% (-A+B abhaya parya#ya#h%); [NA]. 100. 100. 92. 73. {PHUNG PO KHAMS DANG SKYE MCHED LA SOGS PA'I} (-A p.XXXVI) {MING LA} #1831 (-{PHUNG PO KHAMS SKYE MCHED DRUG LAS NYE BAR LEN PA'I} {PHUNG PA LNGA LA,} -{PHUNG PO DANG KHAMS DANG SKYE MCHED LA SOGS PA'I MING LAS} {NYE BAR LEN PA}"I {PHUNG PO LNGA'I MING LA}): (-pan~copada#na skandha#h%, -A+B pan~copa#da#na skandha#h%) [NA]; Names of the Bodily Aggregates. 101. 101. 93. 74. (-{GZUGS KYI PHUNG PO SO SOR PHYE BA'I MING LA,} (-B p.XLVI) #1837 -{'BYUNG BA CHEN PO BZHI}) [-{GZUGS KYI PHUNG PO SO SOR PHYE BA'I MING}]: (-+A+B catva#ri maha# bhu#ta#ni, -ru#pa skandha na#ma#ni) [NA]; Names of the Divisions of the Bodily Aggregates. 102. 102. 94. 75. {TSOR BA'I PHUNG PO SO SOR PHYE BA'I MING LA}: #1913 (-vedana# skandha na#ma#ni, -A NA) [NA]; Names of the Divisions of Perception (sensations or feelings). 103. 103. 95. 76. {BDU SHES KYI PHUNG PO SO SOR PHYE BA'I MING LA}: #1917 (-sam%jn~a# skandha na#ma#ni, -A NA) [NA]; Names of the Divisions of Representation. 104. 104. 96. 77. (-{SEMS DANG MTZUNGS PAR LDAN PA'I 'DU BYED DANG} #1921 {SEMS DANG LDAN PA MA YIN PA'I 'DU BYED KYI MING LA}) [-{SEMS DANG MTZANGS PAR LDAN PA'I 'DU BYED DANG,} {SEMS DANG LDAN PA MA YIN PA'I MING LA}]: (-ca#ita sika dharma#h%, -A NA) [NA]; Notions Formed of Animate and Inanimate Beings. 105. 105. 97. 78. {RNAM PAR SHES PA'I PHUNG PO SO SOR PHYE BA'I MING LA}: #2016 (-{RNAM PAR SHES PA'I MING LA}): (-vijn~a#na nama#ni, -A NA) [NA]; Names of the Divisions of the Aggregate of Cognition. 106. 106. 98. 79. {SKYE MCHED BCU GNYIS KYI MING LA}: (dva#dasha#yatana#ni) [NA]; #2027 Names of the Sense-objects. 107. 107. 99. 80. (-{KHANS BCU BRGYAD GYI MING LA}) #2040 [-{KHANS BCO BRGYAD GYI MING LA}]: (-as%t%a# dasha dha#tavah%) [NA]; Names of the Eighteen Organs of Sensation. 108. 108. 100. 81. {DBANG PO NYI SHU RTSA GNYIS KYI MING LA}: #2059 (-dva#vim%shat i#ndriya#n%i) [NA]; Names of the Twenty-two Organs. 109. 109. 101. 82. (-{PHUNG PO DANG KHAMS DANG SKYE MCHED DANG DBANG PO'I BKABS} #2082 {SU 'BYUNG BA'I TZIG SO SO PA RNAMS LA,} -{PHUNG PO DANG KHAMS DANG SKYE MCHED DANG DBANG PO BSHAD} {PA'I NANG NAS 'BYUNG BA'I MING SNA TZOGS LA}) [-{PHUNG PO DANG KHAMS DANG SKYE MCHED DANG DBANG PO BSHAD} {PA'I NANG 'BYUNG BA SNA TZOGS PA'I MING LA}]: (-skandha dha#tva#yatanendriya#ntargata#ni pa#da#ntara#n%i -A skandha dha#tva#yatanendriyam% antargata#ni pa#da#ntara#n%i -B skandha dha#tva#yatanendriya antargata#ni pada#ntara#n%i) [NA]; All Sorts of Names and Terms Originating in the Explication of the Bodies or Aggregates, Regions, or Primary Substances, Extent of Senses, and the Organs. 110. 110. 102. 225. {CHAGS PA DANG 'DOD PA'I RNAM PA'I MING LA}: #2190 ra#ga#h% (-A NA); On the Names of the Several Kinds of Affection (Love, Desire, Wish, Lust, Inclination) Interest Towards Any Object, Etc. 111. 111. 103. 226. {SDUG BSNGAL GSUM GYI MING LA}: traya duh%khata#: #2228 On the Names of the Three Kinds of Misery or Distress. 112. 112. 104. 227. {SDUG BSNGAL BRGYAD KYI MING LA}: #2232 punar as%t%au duh%khata# (-A punar as%t%a#u duhkhata#h%, -B punar as%t%a#u duh%khata#): On the Names of the Eight Sorts of Pain (Misery or Distress). 113. 113. 105. 26. (-{RTEN CING 'BRAL BAR 'BYUNG BA'I YAN LAG BCU GNYIS} #2241 {KYI MING LA}) [-{RTEN CING 'BRAL BAR 'BYUNG BA'I YAN LAG BCU GNYIS} {KYI MING}]: dva#dasha#n$ga prati#tya samutpa#da (-A dva#dasha#n$ga prati#tya samutpa#da); Names of the Twelve Branches or Categories Dependent (or Causal) Concatenation. 114. 114. 106. 228. {RGYU DRUG GI MING LA}: Sad% hetavah%: #2259 On the Names of the Six Causes. 115. 115. 107. 229. {RKYEN BZHI'I MING LA}: catva#rah% pratyaya#h%: #2266. On the Names of the Four Accessaries or Effects. 116. 116. 108. 230. {'BRAS BU LNGA'I MING LA}: (-B p.XLVII) #2271 pan~ca phala#ni (+A pan~ca phalam): On the Names of the Five Fruits, Consequences or Effects. 117. 117. 109. 231. {SKYE GNAS BZHI'I MING LA}: catva#ro yonayah%; #2278 On the Names of the Four Places (or Ways) of Birth. 118. 118. 110. 232. {ZAS BZHI'I MING LA}: catva#ra a#ha#ra#h%: #2283 On the Names of the Four Kinds of Food or Nourishment. 119. 119. 111. 233. {SEMS CAN GYI GNAS DGU'I MING LA}: nava sattva#va#sa# #2288 (-A nava satva#va#sa#h%, +A nava satva#vasatva#va#sa#): On the Names of the Nine Abodes or Dwelling Places of the Animal Being. 120. 120. 112. 234. {MI KHOM PA BRGYAD KYI MING LA}: as%t%a# vaks%an%a#h%; #2298 On the Names of the Eight Undesirable (Disagreeable) Abodes (or Plans of Future Births). 121. 121. 113. 235. {LAS KYI RNAM PAR SMIN PA LA SOGS PA'I MING LA,} #2307 (-{LAS KYI RNAM PAR LA SOGS PA'I MING LA}): (-tri karma# ka#ra#n%i, -A tri ka#rma ka#ra#n%i -B tri karma# ka#ra#di na#ma#ni) [-tri karma ka#ra#n%i; On the Names of the Ripening (or Coming to Maturity) of the Moral Works, Etc. 122. 122. 114. 236. {MTZAMS MED PA LNGA'I MING LA}: (-pan~ca#nantari#ya#n%i #2323 -A+B pan~ca#nantarya#n%i) [-pan~ca#nantarya#n%i]; On the Names of the Five Boundless (Most Heinous or Atrocious) Crimes or Wicked Actions. 123. 123. 115. 237. {MTZAMS MED PA DANG NYE BA LNGA'I MING LA}: #2329 (-pan~copa#nantari#ya#n%i, -A pan~ca#nantarya saha gata#ni +A pan~ca#nantarya sata#ga#ni, -B pan~copa#nantarya saha gata#ni) [-pan~ca#nantarya saha gata#ni]; On the Names of the Five Nearly Boundless (or Nearly Heinous) Crimes. 124. 124. 116. 238. {SNYIGS MA LNGA'I MING LA}: (-pan~ca kas%a#ya#h%) [-pan~ca kas%aya#h%; #2335 On the Names of the Five Dregs (Remainders, Foul Dross Refuse, Worse Kind of Anything). 125. 125. 117. 239. (-{'JIG RTEN GYI CHOS BRGYAD KYI MING LA}) #2341 [-{'JIG RTEN CHOS BRGYAD KYI MING LA}]: (-as%t%a#u loka dharma#h%) [-as%t%au loka dharma#h%; On the Names of the Eight Worldly Things. 126. 126. 118. 240. {YON TAN SNA TZOGS KYI MING LA}: na#na# gun%a na#ma#ni: #2349 On the Names of All Sorts of Good Qualities (or Qualifications of Priests or Religious Persons). 127. 127. 119. 241. {SKYON DU BRTSI BA'I MING LA} #2441 (-{SKYON DU BRTSI BA'I MING GRANGS LA,} -B {SKYON DU BRTSI BA'I MING LA}): (NA, -A NA, -B NA) [NA]; On the Names of Such Things That Are Counted for Defects or Imperfections. 128. " " " (-{LONGS SPYOD 'BRI BA'I GNAS DRUG LA}) #2504 [-{LONGS SPYOD BRI BA'I GNAS DRUG}]: (-Sad% bhoga#na#m apa#ya stha#na#ni, -A NA [No Section]) [-Sad% bhoga#nam apa#ya stha#na#ni]; The six places (or ways) of the decreasing of one's substance or wealth [as follows]. 129. 128. 120. 242. (-{BLA NA MED PA'I RNAM GRANGS LA,} #2511 {DANG DAG PA DANG GROL BA LA SOGS PA'I MING LAS,} -{BLA NA MED PA DANG MCHOG TU BRTSI BA'I RNAM GRANGS} {DANG DAG PA DANG GROL BA LA SOGS PA'I MING LA,} [-{BLA NA MED DANG MCHOG TU BRTSI BA'I RNAM GRANGS} {DANG DAG PA DANG GROL BA LA SOGS PA'I MING LAS,} -{BLA NA MED PA DANG MCHOG TU BRTSI BA'I RNAM GRANGS} {KYI MING LA}]: anuttara parya#ya#h%: From Among the Names (or Terms) for the Supreme, For the Several Distinctions of Chief or Principal Persons and for Expressing the Pure, the Liberated or Emancipated, Etc. - (First) on the Several Names of the Supreme, Chief or Principal. 130. 129. 121. 243. {DAG PA DANG GROL BA LA SOGS PA'I MING LA} #2535 (-{YONGS SU DAG PA'I RNAM GRANGS LA}): parishuddha parya#ya#h% (-A parishuddha parya#yah%): On the Names of Being Purified and of Final Emancipation. 131. 130. 122. 244. {SPANGS PA DANG DOR BA LA SOGS PA'I MING LA} (-B p.XLVIII) #2546 (-{SPANGS PA DANG 'DOR BA LA SOGS PA'I MING LA,} -{SPANGS PA'I RNAM GRANG LA}): nisr%ija# parya#ya#h% (-A nisr%ija# parya#yah%): On the Names or Terms of One's Having Relinquished (Abandoned, Rejected, Desisted From) All Sorts of Vices or Sins. 132. 131. 123. 245. {BSTOD PA DANG SMAD PA DANG GRAGS PA'I RNAM GRANGS GYI} #2609 {MING LA,} [-{GRAGS PA DANG BSNGAGS PA BRJOD PA'I RNAM GRANGS LA}]: ki#rti prasham%sa# parya#ya#h% [-nindana# parya#ya#h%]; On the Enumeration of the Several Names (or Terms) Expressive of Praise, Blame, and Celebrity or Renown. 133. 132. " " {SMOD PA'I GRANGS LA}: nindana# parya#ya#h%; [NA]. #2627 134. 133. 124. 246. {MTHUN PA DANG MI MTHUN PA LA SOGS PA'I MING LA} #2645 (-{'MTHUN MI 'MTHUN PA LA SOGS PA'I MING LA}): anuku#la pratiku#la#dayah% (-A anuku#la# pratiku#la#dayah%): On the Names of Several Contrary Things. 135. 134. 125. 247. {CHE CHUNG DANG MTHO DMAN LA SOGS PA'I MING LA}: #2679 br%ihat pari#tta#dayah%: On the Names (or Terms) Expressive of Great and Small, High and Low, Etc 136. 135. 126. 248. {BSHES PA'I RIM PA DANG PHAS KYI RGOL BA LA SOGS PA'I} #2710 {MING LA}: mitra ka#ryam; On the Names of the Several Degrees of Acquaintance or Friendly Relation, Enmity, etc. 137. 136. " " {MI MDZA' BA'I LAS KYI MING LA}: #2726 amitra karma (+A amitra karmah%): [NA]. 138. 137. 127. 249. {DGE BA DANG SHIS PA'I MING LA}: #2737 (-kushala# dayah%, -A kushala vartah%) [-kushala vartah%]: On the Names of Virtue and Blessing. 139. 138. 128. 250. (-{CHOS SMRA BA DANG NYAN PA DANG SGRA SKAD KYI MING LA,} #2759 -{CHOS 'CHAD PA DANG NYAN PA LA SOGS PA'I MING LA}) [-{CHOS SMRA DANG NYAN PA DANG SGRA SKAD KYI MING LA}]: dharma deshana# shravan%a#di na#ma#ni (-A dharma deshana# shra#van%a#di na#ma#ni); On the Names or Terms of Preaching and Hearing the Moral Doctrines and on Those of Words and Speech. 140. 139. 129. 251. (-{SGYU MA LA SOGS PA'I RNAM PA'I DPE'I MING LA}) #2811 [-{SGYU MA LA SOGS PA'I DPE'I MING LA}]: ma#ya# dayah%: On the Names of Illusion and the Like Illustrated or Exemplified by Similitudes. 141. 140. 130. 252. {GTONG BA DANG MCHOD SBYIN BYED PA LA SOGS PA'I MING LA} #2843 (-{GTONG LA SOGS PA LA}): tya#ga# dayah%: On the Names of Giving (Alms or Practising Charity), Offering or Sacrificing. 142. 141. 131. 253. {PHAN PA DANG PHAN 'DOGS PA'I RNAM PA'I MING LA}: #2870 (-hito#paka#ra parya#ya na#ma#na, -A NA, -B hitopaka#ra parya#ya na#ma#ni) [-hito#paka#ra parya#ya#h%]: On the Names of the Several Kinds of Utility Usefulness, Advantage. 143. 142. 132. 254. (-{BLO DANG BYE BRAG PHYED PA'I RNAM PA'I MING LA,} #2878 +B {BLO DANG BYE BRAG PHYED PA'I RNAM PA'I MING LA}) [-{BLO DANG BYE BRAG BYED PA'I RNAM PA'I MING LA}]: (NA, -A NA, -B NA) [NA]; On the Several Names Expressive of the Mind or Under- standing and of Discrimination or Judicious Distinction. 144. 143. 133. 255. {MKHAS PA'I RNAM GRANGS KYI MING LA}: #2892 (-pan%d%ita parya#ya na#ma#ni) [-pan%d%ita parya#ya nama#ni]: On the Several Names (or Terms) for a Learned Man. 145. 144. 134. 256. (-{ZAB BA'I RNAM GRING KYI MING LA}) #2912 [-{ZAB PA'I RNAM GRANGS KYI MING LA}]: gambhi#ra parya#ya na#ma#ni (-A NA): On the Enumeration of the Terms for Expressing 'Profound Things or Profundity' (Abstruse Things or Abstruseness). 146. 145. 135. 257. {DGA' BA'I RNAM GRANGS KYI MING LA}: (-B p.XLIX) #2928 nandi parya#ya#h% (-A nandi parya#yah%): On the Several Names or Terms of Expressing Joy (Pleasure, Mirth, Gladness, Delight, Etc.). 147. 146. 136. 258. {KHRO ZHING GTUM PA'I RNAM PA DANG GNOD PA'I MING LA}: #2946 krodha ka#ra#h% (-B krodha# ka#ra#h%): On the Names or Terms of the Several Kinds of Fierceness or Ferocity, Cruelty and Injury or Hurt. 148. 147. 137. 259. {GANG ZAG BZHI'I MING LA}: (-catva#rah% pud%gala#h% #2968 -A catva#rah% pud%gala#ni, -B catva#rah% pudgala#h%) [-catva#rah% pudgala#h%]; On the Names of the Four Kinds of Men. 149. 148. 138. 260. (-{TZE 'DI DANG PHYI MA DANG 'TZI 'PHO BA'I RNAM PA'I} #2773 {MING LA,} -{TZE 'DI DANG TZE PHYI MA DANG 'CHI PHO'I RNAM PA'I} {MING LA}) [-{TZE 'DI DANG PHYI MA DANG 'CHI 'PHO BA'I RNAM PA'I} {MING LA}]: iha paratra#ka#ra#n%i (-A iha paratra#kara#n%i +A iha prata#ka#ra#n%i): On the Names or Terms Expressive of this Life (or World), the Life Hereafter (in the Next World) and of Dying and Changing (Shifting) our Abode. 150. 149. 139. 261. {DBEN PA'I RNAM PA'I MING LA}: viveka# dayah% (-B viveka# dayah% paratra#ka#ra#h%): On the #2987 Enumeration of the Several Names for a Solitary Place. 151. 150. 140. 262. {GNAS BZHI'I MING LA}: stha#na na#ma#ni: #2995 On the Names of the Four Abodes [Stages of Life]. 152. 151. 141. 102. (-{SA GYO BA'I RNAM PA'I MING LA}) #3000 [-{SA GYOS BA'I RNAM PA'I MING LA}]: (-bhu#mi kampi ka#tah% -bhu#mi kampita ka#tah%, -A+B bhu#mi kampi ka#rah%) [NA]; Names of the Several Degree of Earthquake. 153. 152. 142. 103. {'OD KYI MING LA} (-{'OD KYI RNAM GRANS LA}): (-A p.XXXVII) #3032 (-prabha# parya#yah%, -A+B prabha# parya#ya#h%) [NA]; Synonymous Terms for Light or Shine. 154. 153. 143. 92. (-{'JIG RTEN GYI KHAMS LA,} #3041 -{STONG CHE CHUNG DANG GLING BZHI DANG KHAMS GSUM DANG} {'JIG RTEN PA'I LHA LA SOGS PA'I MING LA,} -{STONG CHE CHUNG LA SOGS PA'I MING LA}) [-{KHAMS GSUM PA'I RIM PA'I MING LA}]: (-loka dha#tavah%) [NA]; Names of the Powers Great and Small. 155. 154. 144. 93. {GLING BZHI'I MING LA}: (-catva#ro dvipa#h% #3045 -A catura dvipa#h%, -B catva#ro dvi#pa#h%) [NA]; Names of the Four (Fabulous) Continents of (Dry Lands). 156. 155. 145. 94. {KHAMS GSUM PA'I RIM PA'I MING LA} #3071 (-{KHAMS GSUM GYI RIM PA'I MING LA,} -B {KHAMS GSUM GYI RIM PA'I MING LA}): (NA, -A NA, -B NA) [NA]; Names of the Degree of the Three Regions. 157. 156. 146. 95. (-{'DOD PA'I KHAMS KYI LHA'I MING LA,} -B {'DOD PA'I KHAMS KYI MING LA}) #3075 [-{'DOD PA'I KHAMS KYI LHA'I MING}]: (NA, -A NA, -B NA) [NA]; Names of Gods in the Cupid's Region. 158. 157. 147. 96. (-{BSAM GTAN DANG PO'I SA'I MING LA,} #3084 -B {BSAM GTAN DANG PO'I SA'I MING LA}) [-{BSAM GTAN DANG PO'I MING}]: (NA, -A NA, -B NA) [NA]; Names of the Mansions of the First Degree of Ecstasy (or deep meditation). 159. 158. 148. 97. {BSAM GTAN GNYIS PA'I SA'I MING LA} #3089 (-B {BSAM GTAN GNYIS PA'I SA'I MING LA}): (NA, -A NA, -B NA) [NA]; Names of the Mansions of the Second Degree of Ecstasy. 160. 159. 149. 98. {BSAM GTAN GSUM PA'I SA'I MING LA} #3093 (-B {BSAM GTAN GSUM PA'I SA'I MING LA}): (NA, -A NA, -B NA) [NA]; Names of the Mansions of the Third Degree of Ecstasy. 161. 160. 150. 99. {BSAM GTAN BZHI PA'I SA'I MING LA} (-B p.L) #3097 (-B {BSAM GTAN BZHI PA'I SA'I MING LA}): (NA, -A NA, -B NA) [NA]; Names of the Provinces of the Fourth Degree of Ecstasy. 162. 161. 151. 100. (-{GNAS GTSANG MA'I SA'I MING LA,} #3101 -B {GNAS GTSANG MA'I SA'I MING LA}) [-{GNAS GTSANG MA'I MING LA}]: (NA, -A NA, -B NA) [NA]; Names of the Pure (or Holy) Mansion. 163. 162. 152. 101. (-{GZUGS MED PA'I MING LA,} -B {GZUGS MED PA'I MING LA}) #3109 [-{GZUGS MED PA'I SA'I MING LA}]: (NA, -A NA, -B NA) [NA]; Names of the Incorporeal Mansion. 164. 163. 153. 108. {'JIG RTEN PA}"I {LHA'I MING LA}: (-la#ukika devata#h% #3114 +A la#ukika devata#m, -B la#ukika devata#h%) [NA]; Names of Worldly Gods. 165. 164. 154. 109. {GZA' DGU'I MING LA}: (-nava graha#h%, -A nava graha#ni) [NA]; #3176 Names of the Nine Planets. 166. 165. 155. 110. {RGYU SKAR NYI SHU RTSA BRGYAD KYI MING LA}: #3186 (-as%t%a#vim%shati naks%atra#n%i) [NA]; Names of 21 Naksatras. 167. 166. 156. 111. {LHA DANG KLU LA SOGS PA'I MING LA}: #3215 (-deva na#ga na#ma#ni, -A NA) [NA]; Names of Gods, Nagas, Etc. 168. 167. 157. 112. {KLU'I RGYAL PO'I MING LA} #3226 (-{KLU'I RGYAL PO'I RNAM KYI MING LA}): (-na#ga ra#ja na#ma#ni) [NA]; Names of Naga Princes. 169. 168. 158. 113. {KLU PHAL PA'I MING LA} (-B {KLU PHAL PA'I MING LA}): #3309 (NA, -A NA, -B NA) [NA]; Names of Common Nagas or Serpents. 170. 169. 159. 114. {GNOD SBYIN GYI DBANG PO'I MING LA} (-{GNOD SBYIN LA}): #3366 (-yaks%a#h%) [NA]; Names of the Mischievous Demi-gods or Yaksas. 171. 170. 160. 115. {DRI ZA'I DBANG PO'I MING LA} (-{DRI ZA LA 'DI LTA STE}): #3380 (-gandharva# yatha#) [NA]; Names of the Gandharavas. 172. 171. 161. 116. {LHA MA YIN GYI DBANG PO'I MING LA} #3391 (-{LHA MA YIN LA 'DI LTA STE}): (-asura# yatha#) [NA]; Names of the Ruler of the Demi-gods or Da#ityas. 173. 172. 162. 117. (-{NAM MKHA' LTING GYI DBANG PO'I MING LA}) #3403 [-{NAM MKHA' LDING DBANG PO'I MING LA}]: (-garud%endra nama#ni, -A+B garud%endra na#ma#ni) [NA]; Names of the Garuda or the Prince of Birds. 174. 173. 163. 118. {MI 'AM CI'I DBANG PO'I MING LA} (-{MI 'AM CI LA 'DI LTA STE}): #3413 (-kinnara# yatha#, -A+B kim%nara# yatha#) [NA]: Names of the Kinnara Princes. 175. 174. 164. 119. {LTO 'PHYE CHEN PO'I DBANG PO'I MING LA} (-{LTO 'PHYE LA}): #3424 (-mahoraga#dhipati na#ma#ni, -A+B mahoraga na#ma#ni +A mahoraga#ti na#ma#ni) [NA]; Names of the Prince of Creeping Race. 176. 175. 165. 120. {GRUL BUM GYI DBANG PO'I MING LA}: (-B p.LI) #3436 (-kum%bha#n%d%a na#ma#ni, -A NA, -B kumbha#n%d%a na#ma#ni) [NA]; Names of the Prince of the Monstrous (or Demi-god) Kumbha#nda Race. 177. 176. 166. 27. (-{DRANG SRONG CHEN PO'I MING LA}) #3447 [-{DRANG SRONG CHEN PO'I MING}]: mahars%i na#ma#ni (-A mahars%ayah%, +A maha#rs%aya#ni); Names of the Great Rsis (Sages). 178. 177. 167. 28. (-{SNGON GYI MKHAN PO'I MING LA}) #3473 [-{SNGON GYI MKHAN PO'I MING}]: (-pu#rva upadhya#ya na#ma#ni, -A pu#rva upa#dhya#ya#h%) [NA]; Names of Ancient Learned Men (upadhya#ya). 179. 178. 168. 29. (-{YA MTZAN CAN GYI MING LA,} -{MU STEGS PA LA}) #3512 [-{YA MTZAN CAN GYI MING}]: (-ti#rthika#h%) [NA]; Strange or Curious Names. 180 179. 169. 30. (-{MU STEGS CAN GYI STON PA DRUG GI MING LA,} #3544 -{MU STEGS STON PA DRUG LA}) [-{MU STEGS CAN GYI STON PA DRUG GI MING}]: (-Sat% sha#sta#rah%) [NA]; Names of the Six Ti#rthika Teachers. 181. 180. 170. 31. (-{'KHOR LOS SGYUR BA'I RGYAL PO'I RGYUD KYI MING LA,} #3551 -{'KHOR LOS SGYUR BA'I RGYAL PO LA}) [-{'KHOR LOS SGYUR BA'I RGYAL PO'I RGYUD KYI MING}]: (-cakra varti ra#ja#nah%, -A cakra varti# ra#ja#nah%) [NA]; Names of the Descendants (or Series) of the Universal (or Cakravarti) Monarchs. 182. 181. 171. 263. {'KHOR LOS SGYUR BA'I RGYAL PO'I YON TAN DANG} #3612 {RIN PO CHE SNA BDUN LA SOGS PA'I MING LA} (-{'KHOR LOS SGYUR BA'I RIN PO CHE SNA BDUN} {SNA TZOGS LA SOGS PA'I YONG TAN GYI RIM PA LA}): cakra vartina#m% sapta ratna#ni gun%a krama (-cakra vartina#m% sapta ratna#di gun%a kramah% -B cakra vartina#m% sapta ratna#di gun%a kramah%); On the Names of the Qualifications of a Universal Monarch and the Seven Precious Things (Belonging to Him). 183. 182. 172. 264. {BU STONG DU TZANG BAR 'GYUR BA'I MING LA} #3629 (-{BU STONG TZANG BA'I YON TAN GYI RIM PA LA}): sa#tireka putra saha sra#n%a#m% gun%a paddhati (-A sa#tireka putra sa#ha sra#n%a#m% gun%a vaddhati -B sa#tireka putra sa#ha sra#n%a#m% gun%a paddhatih%): On the Names of Those Children or Sons of Which He Shall Have a Whole Thousand (or a Thousand Complete). 184. 183. 173. 265. {DPUNG GI TZOGS YAN LAG BZHI PA'I MING LA}: #3637 (-catur an$ga bala na#ma#ni, -A catur an$ga bala ka#yah% -B catur an$ga bala na#ma#ni) [-catur an$ga bala ka#yah%]: On the Names of the four kinds of troops. 185. 184. 174. 32. (-{RGYAL PO PHAL GYI MING LA,} -{RGYAL PO PHAL BA'I MING LA}) #3642 [-{RGYAL PO PHAL PA'I MING}]: (-pradesha ra#ja na#ma#ni) [NA]; Names of Common Kings or Princes. 186. 185. 175. 33. (-{SKYA SENG GI BU LA NOGS PA'I MING GO 'THUN LA,} #3656 -{SKYA BSENG GI BU LA NOGS PA'I MING GO 'THUN LA,} -{SKYA BSENG GI BU LA NOGS PA'I MING GO MTHUN LA}) [-{SKYA BSENG GI BU}]: (-pa#n%dava#di na#ma#ni, -A NA) [NA]; The Pa#ndavas or Descendants of Pa#ndu (the YellOwish-white). 187 186. 176. 34. (-{MI'I RIM PA'I DANG LUS KYI YAN LAG DANG YUL LA SOGS} #3669 {PA'I MING LAS MI'I RIM PA'I MING LA}) [-{MI'I RIM PA MING}]: (-manus%ya kramah%) [NA]; Names of the Degrees or Classes Among Men. 188 187. 177. 35. (-{MI'I RIGS SNA TZOGS LA,} -{MI'I RIGS SNA TZOGS KYI MING} #3856 {LA}): [-{MI'I RIGS SNA TZOGS}]: (-catva#ro varn%a#h%) [NA]; Names of the Different Castes and Tribes. 189 188. 178. 36. (-{PHA MA LA SOGS PA GNYEN BSHES KYI MING LA,} #3876 -B {PHA MA LA SOGS PA GNYEN BSHES KYI MING LA}) [-{PHA MA LA SOGS PA GNYEN BSHES KYI MING}]: (NA, -A NA, -B NA) [NA]; Names of Parents, Relations, Friends, etc. 190. 189. 179. 37. (-{LUS DANG LUS KYI YAN LAG LA SOGS PA'I MING LA,} #3929 -{LUS DANG LUS KYI YAN LAG DANG NYING LOG LA SOGS PA'I} {MING LA}) [-{LUS DANG LUS KYI YAN LAG LA SOGS PA'I MING}]: (-shari#ra#n$ga pretyan$ga#ni) [NA]; Names of the Body and its Several Members or Limbs. 191. 190. 180. 38. {LUS SU 'GYUR BA'I RIM PA'I MING} (-B p.LII) #4066 (-B {LUS SU 'GYUR BA'I RIM PA'I MING}): (NA, -A NA, -B NA) [NA]; Names of the Several Degrees of the Formation of the (Embryo) Human Body. 192. 191. " " (NA) [Continuation of Sec.191]: #4072 (NA, -A NA, -B NA) [NA]; [NA]. 193. 192. 181. 39. (-{RGAS PA DANG NA BA'I MING LA,} -{RGAN PO LA SOGS PA LA,} #4084 -B {RGAS PA DANG NA BA'I MING LA}) [-{RGAS PA DANG NA BA'I RNAM PA'I MING}]: (NA, -A NA, -B NA) [NA]; Names of Several Degrees of Old Age and Sickness. 194. 193. 182. 40. {YUL GYI MING} (-B {YUL GYI MING LA}): #4102 (NA, -A NA, -B NA) [NA]; Names of Places or Countries. 195. 194. 183. 41. {RI'I MING}: (-giri na#ma#ni) [NA]; Names of Mountains. #4139 196. 195. 184. 42. (-{RGYA MTZO MING GI RNAM GRANGS DANG CHU DANG GLING} #4160 {LA SOGS PA'I MING LA,} -B {RGYA MTZO'I MING GI RNAM GRANGS DANG CHU DANG GLING} {LA SOGS PA'I MING LA,} [-{RGYA MTZO MING GI RNAM GRANGS DANG CHU DANG GLING} {LA SOGS PA'I MING}]: (NA, -A NA, -B NA) [NA]; Synonymous Names of the Sea, Rivers and Dry Land. 197. 196. 185. 54. (-{SHING GI MING LA}) [-{SHING GI MING LA}]: #4193 (NA, -A NA, -B vr%iks%a#di na#ma#ni) [NA]; Names of Trees, etc. 198. 197. 186. 50. (-{SNGAGS KYI RGYUD NAS 'BYUNG BA'I MING LA,} #4234 -{SNGAGS KYI RGYUD LAS SKAD MTHUN PA'I MING LA,} -{SNGAGS KYI TSUL LAS BYUNG BA'I TSIG,} -{SNGAGS KYI RGYUD DANG MU STEGS CAN GYI GZHUNG LAS} {'BYUNG PA LA SOGS PA'I MING LAS}): [-{SNGAGS KYI RGYUD NAS 'BYUNG BA'I MING}] (-mantra na#yava nirgata#ni -A mantra na#yava nirgata#ni para#ni -B mantra ya#na nirgata#ni pada#ni +B mantra na#yava nirgata#ni) [NA]; Names or Phrases Originating in tbe Mystical Doctrine [Tantric Terminology. 199. 198. 187. 266. {LTAS DANG MTZAN MAR BZUNG BA'I MING LA}: #4388 (-utpa#ta nimitta#ni, -A utpada nimitra#ni -B utpa#ta nimitta#ni) [-utpa#ta nimitta#na]; On the Names of Lucky or Unlucky (Auspicious and Inauspicious) Signs or Tokens and Prognostics. 200. 199. 188. 84. {TZAD MA DANG RTOG GE BA'I GZHUNG LUGS LAS} #4404 {'BYUNG BA'I MING LA} (-{TZAD MA DANG RTOG GE LAS 'BYUNG BA'I DON LA}) prama#n%a tarka nirgata#rtha# (-A prama#n%a ta#rka nirgata#rtha#h%); Logical and Dialectical Terms. #4417 188. 267. (NA) [-{TZAD MA DANG RTOG GE BA'I GZHUNG LUGS 'BYUNG} {BA'I MING LA}]: (NA, -A NA, -B NA); On the Terms Originating in the Systems of the Logicians or Dialecticians. 201. 200. 189. 85. (-{MU STEGS PA RIGS PA CAN GYI GZHUNG LAS 'BYUNG BA}) #4524 [-{MU STEGS PA DANG RIGS PA CAN GYI GZHUNG LAS 'BYUNG BA}]: (NA, -A NA, -B NA) [NA]; Some Logical Terms Originating in the Nyayika System of the Ti#rthika. 202. 201. 190. 86. {GRANGS CAN GYI GZHUNG LAS 'BYUNG BA}: #4547 (NA, -A NA, -B NA) [NA]; Logical Terms According to the Sam%kya# Text-book. 203. 202. 191. 87. {DPYOD PA CAN GYI GZHUNG LAS 'BYUNG BA} #4585 (-{DSPYOD PA CAN GYI GZHUNG LAS BYUNG BA,} -{DSPYOD PA CAN GYI GZHUNG LAS 'BYUNG BA} -+B {DPYOD PA CAN GYI GZHUNG LAS BYUNG BA}): (NA, -A NA, -B NA) [NA]; Some Terms of the Mimamsaka School. 204. 203. 192. 88. {BYE BRAG PA'I TZIG GI DON DRUG LA SOGS PA'I MING LA} #4600 (-+B {BYE BRAG GI TZIG DON DRUG LA}): (NA, -A NA, -B NA) [NA]; Names of the Meanings of Terms etc, of the Vaisesika school. 205. 204. 193. 268. {TZAM MA MANG PO SMRA BA LAS 'BYUNG BA}: #4636 (NA, -A NA, -B NA) [NA]; Terms Originating with Several Dialectical Systems. 206. 205. 194. 89. {LTA BA SNA TZOGS KYI MING LA}: (-B p.LIII) #4639 (NA, -A NA, -B NA) [NA]; The Names of Some Theories. 207. 206. 195. 90. {LUNG DU MA BSTAN PA'I CHOS BCU BZHI'I MING LA}: #4652 (-{LUNG DU MA BSTAN PA'I RTSA BA BCU BZHI LA,} -{BSTAN PA'I DNGOS PO BCU BZHI'I MING LA}): (-catur dasha vya#kr%ita mu#la#ni -B catur dasha vya#kr%ita mu#la#ni) [NA]; The Names of Those Fourteen That Have Not (Yet) Been Demonstrated. 208. 207. 195. 91. {MU STEGS CAN GYI BDAG TU BRJOD PA'I MING LA,} #4667 (-{MU STEGS CAN GYI BDAG GI RNAM GRANGS LA,} -{MU STEGS CAN GYIS BDAG GI RNAM GRANGS LA}): (-ti#rthaka#tma parya#ya#h%, +A tirthaka#tma parya#ya#h%) [NA]; Several Names Used by the Tirthikas for Expressing the "I" (Ego) or the Soul. 209. 208. 196. 269. (-{'JIG TZOGS LA LTA BA'I RI'I RTSO MO NYI SHU MTHO BA,} #4684 -{'JIG TZOGS LA LTA BA NYI SHU'I MING LA}) [-{'JIG TZOGS LA LTA BA'I RI'I RTSO NYI SHU MTHO BA}]: (-vim%shati shikhara samudgatah% sat ka#ya dr%is%t%i sha#ilah% -A NA) [-vim%shati shikhara samudgatah% sat ka#ya dr%is%t%i shailah%]: The Rock of the Theory of True Personality (True Body or Existence) With Twenty Eminent Tops or Points on the Names of the Twenty Theoretical Principles Respecting Annihilation. 210. 209. 197. 270. {BYA'A KA RA} nA{'I SKAD KYI MING LA}: #4705 (NA, -A NA, -B NA) [NA]; On grammatical terms, etc. 211. 210. 198. 271. (-{RNAM PAR DBYE PA'I TZIG BDUN GYI MING LA}) #4737 [-{RNAM PAR DBYE BA'I TZIG BDUN GYI MING LA}]: (-+B sapta vibhakti ka#yah%, -A sapta vibhaktayah%) [-sapta vibhaktayah%]; On the seven cases of the declension of a word or noun. 212. 211. 199. 121. {NANG 'GRO'I MING LA}: (-durgatayah%) [NA]; #4745 The Names of (Ill-going) Bad Transmigrations. 213. 212. 200. 122. (-{YI DBAGS SU GTOGS PA'I MING LA,} #47532 -{YI DAGS SU GTOGS PA'I MING LA,} -B {YI DBAGS SU GTOGS PA'I MING LA}) [-{YI DWAGS SU GTOGS PA'I MING LA}]: (NA, -A NA) [NA]; Names of the "Yidgas" - Ghosts or Evil Spirits. 214. 213. 201. 123. (NA) [-{DUD 'GRO'I SKYE GNAS SU GTOGS PA'I MING LA}]: #4768 (NA, -A NA, -B NA) [NA]; Names of Those Beasts Which are the Birth-place of the Wicked Men. 215. 214. 202. 124. (-{SEMS CAN DMYAL BA DANG BCAD CIN BTUB PA'I MING LAS,} #4919 {TZA BA'I SEMS CAN DMYAL BA'I MING LA,} -{SEMS CAN DMYAL BA DANG GCAD CING GTUB LA SOGS PA'I} {MING LA} -B {SEMS CAN DMYAL BA DANG BCAD CING GTUB LA SOGS PA'I} {MING LA}) [-{SEMS CAN DMYAL BA DANG BCAD CING BTUB PA'I MING LAS,} {TZA BA'I SEMS CAN DMYAL BA'I MING LA}]: (NA, -A NA, -B NA) [NA]; The Names Denoting the Tortures and Cutting into Small of Small Pieces of the Suffering Animal Beings in the Hell. 216. 215. 203. 125. {GRANG BA'I SEMS CAN DMYAL BA'I MING LA}: #4928 (NA, -A NA, -B NA) [NA]; Names of the Torments of the Animal Bring into the hells. 217. 216. 204. 24. (-{RIG PA'I GNAS BCU BRGYAD KYI MING LA}) #4953 [-{RIG PA'I GNAS BCU BRGYAD KYI MING}]: (-as%ta# dasha vidya# stha#na#ni) [NA]; Names of the Eighteen Classes of Science. 218. 217. 205. 126. (-{BZO'I SGYU RTSAL LA SOGS PA LA,} #4972 -{BZA'I GNAS DANG SGYU RTSAL GYI MING LA,} -B {BZO'I SGYU RTSAL LA SOGS PA LA}) [-{BZO'I GNAS DANG SGYU RTSAL LA SOGS PA'I MING LA}]: (NA, -A NA, -B NA) [NA]; Names of the Mechanical Arts and Other Docteruous Practices. 219. 218. 206. 127. (-{ROL MO DANG CHA BYAD KYI MING LA,} #5007 -{ROL MO'I CHA BYAD LA SOGS PA'I MING LA,} -{ROL MO BYED PA DANG CHA SPYAD KYI MING LA,} -B {ROL MO DANG CHA BYED KYI MING LA}) [-{ROL MO DANG CHA BYED KYI MING LA,}]: (NA, -A NA, -B NA) [NA]; Names of Music and Musical Instruments. 220. 219. 207. 128. {GLU DBYANGS KYI MING LA}: (NA, -A NA, -B NA) [NA]; #5027 Names of the Parts of Harmony (or Harmonious Songs). 221. 220. 208. 129. {GAR THABS KYI RNAM GRANGS LA}: (-B p.LIV) #5035 (NA, -A NA, -B NA) [NA]; Enumeration of the Several Modes of Postures of a Dancer or Juggler. 222. 221. 209. 25. (-{BRAM ZE'I GTSUG LAG DANG LAS KYI MING LA}) #5046 [-{BRAM ZE'I GTSUG LAG GI MING}]: (-bra#hman%a vihara karma#n%i, +bra#hman%a vihara# karma#n%i +A bra#hman%a vihara karmah%, -B bra#hman%a viha#ra karma#n%i) [NA]; Names of the Literature of the Brahmanas. 223. 222. 210. 130. {BRAM ZE'I LAS RNAM PA DRUG GI MING LA}) #5065 (-{BRAM ZE LAS RNAM PA DRUG GI MING LA}): (NA, -A NA, -B NA) [NA]; Names of the Six Kinds of a Brahmans Occupations or Practices. 224. 223. 211. 131. {SKAD GO MTHUN GYI MING LA} (-{SKAD GO MTHUN LA,} #5072 -{SKAD GO 'DUN,} -B {SKAD GO MTHUN LA}): (NA, -A NA, -B NA) [NA]; All Sorts of Words and Phrases. 225. 224. 212. 132. {MTHO RIS DANG 'DOD PA LA SOGS PA'I MING LA}: #5369 (-svarga ka#ma#di#na#m na#ma#ni -A+B svarga ka#ma#di#na#m% na#ma#ni) [NA]; Names of the Upper Parts (Heavens or Paradise) and of Cupidity or Lust. 226. 225. 213. 43. (-{SKABS NAS TZIG GI PHRAD DU 'BYUNG BA'I MING,} #5394 -{SKABS NAS TZIG PHRAD DU 'BYUNG BA,} +B {SKABS NAS TZIG PHRAD DU 'BYUNG BA}) [-{SKABS NAS TZIG GI PHRAD DU 'BYUNG BA'I MING LA}]: (NA, -A NA, -B NA) [NA]; Conjunctions and Other particles Used Occasionally. 227. 226. 214. 44. (-{MKHAR DANG GNAS LA SOGS PA'I MING LA,} #5494 -{MKHAR DANG GNAS DANG GOS LA SOGS PA'I LAM SRANG GI} {MING LA,} -B {MKHAR DANG GNAS LA SOGS PA'I MING LA}) [-{MKHAR DANG GNAS LA SOGS PA'I MING}]: (NA, -A NA, -B NA) [NA]; Names of a Fort, etc., and All Sorts of Dwelling-places. 228. 227. 215. 45. (-{SHING RTA LA SOGS NYE PAR MKHO BA'I YO BYAD DU MA'I} #5629 {MING LA,} -+B {SHING RTA DANG THONG GSHOL GYI YAN LAG TU GTOGS PA'I} {MING LA,} -{SHING RTA'I YAN LAG LA SOGS PA LA}) [-{SHING RTA LA SOGS KYI MING}]: (NA, -A NA, -B NA) [NA]; Names of the Parts of a Cart, etc. 229. 228. 216. 133. {'BRU SNA TZOGS KYI MING LA}: (NA, -A NA, -B NA) [NA]; #5646 Names of All Sorts of Grains or Corns. 230. 229. 216. 104. {DUS STON GYI MING LA}: #5671 (NA, -A NA, -B NA) [NA]; Names of Festivals. 231. 230. 217. 105. {ZHO MAR DANG ZAS SKOM GYI MING LA}: (-A p.XXXVIII) #5681 (NA, -A NA, -B NA) [NA]; Names of Curds, Butter, Meat and Drink. 232. 231. 218. 134. {'TZO CHAS KYI SMAN GYI MING LA} #5771 (-{BDUD RTSI LA SOGS PA RTSI SMAN DU GTOGS PA'I MING} {LA}): (-os%adhi na#ma#ni) [NA]; Names of Mediciments. 233. 232. 219. 135. {GOS KYI MING LA}: (-vastra na#ma#ni) [NA]; Names of Garments. #5040 234. 233. 220. 136. {'TZOGS CHAS DANG YO BYAD KYI MING LA}: (-paris%ku#ra na#ma#ni #5886 -A paris%ka#ra na#ma#ni, -B paris%ka#ra na#ma#ni) [NA]; Names of Tools and Instruments. 235. 234. 221. 137. {TZON RTSI'I MING LA}: (-ran$ga na#ma#ni) [NA]; (-B p.LV) #5914 Names of Pigment (Paint, Colour) or Dying Stuffs. 236. 235. 222. 138. {RIN PO CHE DANG NOR BU DANG GSER DNGUL LA SOGS PA'I} #5942 {MING LA}: (-man%i ratna na#ma#ni) [NA]; Names of Precious Things as Gems or Jewels, Gold and Silver, Etc. 237. 236. 223. 139. {DUNG LA SOGS PA'I MING LA}: (-shan$kha#di na#ma#ni) [NA]; #5990 Names of Conches or Shells, Etc. 238. 237. 224. 140. {RGYAN GYI RNAM PA'I MING LA}: #5999 (-+B sarva#lam%ka#ra na#ma#ni, -A sarva#lan$ka#ra na#ma#ni) [NA]; Names of Several Sorts of Ornaments. 239. 238. 225. 141. {GO MTZON GYI MING LA}: (NA, -A NA, -B NA) [NA]; #6071 Names of Armours and Weapons. 240. 239. 226. 142. {MCHOD PA'I YO BYAD KYI MING LA}: (-pu#ja# paris%ka#ra#h%) [NA]; #6107 Names of Sacrificial Apparatus. 241. 240. 227. 143. (-{ME TOG RNAMS KYI MING LA}) [-{ME TOG GI MING LA}]: #6141 (-pus%pa na#ma#ni) [NA]; Names of Flowers. 242. 241. 228. 144. {ME TOG GI RTSA BA LA SOGS PA'I MING LA}: #6218 (-pus%pa mu#la#di na#ma#mi, -A pus%pa mu#lati na#ma#mi) [NA]; Names of the Roots of the Flowers. 243. 242. 229. 145. {ME TOG GI YON TAN GYI MING LA}: (-pus%pa gun%a na#ma#ni) [NA]; #6241 Names of the Qualities of a Flower. 244. 243. 230. 146. {SPOS KYI RNAM PA'I MING LA}: (-sarva dhu#pa na#ma#ni) [NA]; #6247 Names of Perfumes of Incenses. 245. 244. 231. 183. {SKAD GO 'DUN GYI MING LA}: (NA, -A NA, -B NA) [NA]; #6262 All Sorts of Words,etc. " 245. " " (-A NA). 246. 246. 232. 272. (-{GRANGS DANG BSGRE BA DANG DUS DANG PHYOG KYI MING LA,} #7697 -{'PHAGS PA SANGS RGYAS PHAD PO CHE'I MAN NAS GRANGS KYI} {LE'U LAS 'BYUNG BA'I GRANGS KYI MING LA}) [-{GRANG DANG BGRE BA DANG DUS DANG PHYOG KYI MING LAS} {CHEN GYI GRANGS KYI LE'U LAS 'BYUNG BA'I GRANGS KYI} {MING LA}: (-a#rya maha# va#ipulya buddha#vatam%saka su#tra#nt vitia gan%ana# na#ma#ni +A a#rya maha# vivrala vradha avatanasaka su#trant vitta gan%ana# na#ma#ni +B a#rya maha# va#ipulya#vatam%saka su#tra#nt vitta gan%ana# na#ma#ni) [-a#rya maha vaipulya buddha#vatam%shaka su#tra#nt gan%ana# na#ma#ni -a#rya maha vaipulya buddha#vatam%shaka su#trant o#dbhavita gan%ana# na#ma#ni]; From the Names of Numbers, Proportion or Gradual Increase, Time, and the Ten Corners (of the World); (First) on the Names of Those Numbers or Numerals That Occur in a Chapter of the {BKA' 'GYUR} Division Styled `{PHAL CHEN}', the Great Commentary. 247. 247. 233. 273. (-{'PHAGS SDONG PO BKOD PA LAS 'BYUNG BA'I GRANG KYI} #7821 {MING LA}) [-{'PHAGS SDONG PO BKOD PA LAS 'BYUNG BA'I GRANG KYI MING LA}] (-a#rya gan%d%a vyu#ha dbhavita sam%khya# na#ma#ni, -A NA, -B a#rya gan%d%a vyu#ha udbhavita sam%khya# na#ma#ni) [-a#rya gan%d%a vyu#ho#dbhavita sam%khya# na#ma#ni]: On the Names of Some Numbers or Numerals Occurring in the `{SDON PO BKOD PA}', a Su#tra of the {BKA' 'GYUR}. 248. 248. 234. 274. (-{RGYA CHE ROL PA'I LAS 'BYUNG BA'I GRANGS DANG} #7954 {RTSIS KYI MING LA,} -{'PHAGS PA RGYA CHER ROL PA'I NANG NAS GRANS DANG BRTSIS} {'BYUNG BA'I MING LA}) [-{RGYA CHER ROL PA LAS 'BYUNG BA'I RTSIS KYI MING LA}]: (-lalita vistara udbhavita sam%khya# na#ma#ni, -A NA) [-lalita vistaro#dbhavita samkhya# na#ma#ni]: On the Names of Numerals Occurring in the {RGYA CHER ROL PA} (Skt. Lalita vistara), 2nd Vol. of the {MDO} Class in the {BKA' 'GYUR}. 249. 249. 235. 275. {CHOS MNGON PA LAS 'BYUNG BA'I GRANGS KYI MING LA}:(-B p.LVI) #7988 (-abhi dharma udbhavita sam%khya# na#ma#ni, -A NA) [-abhi dharmo#dbhavita sam%khya# na#ma#ni]: On the Names of Some Numbers or Numerals Originating with (or Occurring in) the {CHOS MON PA} (Skt.Abhi dharma) Metaphysical Treatises in the {BSTAN}.{'GYUR}. 250. 250. 236. 147. {'JIG RTEN PA'I GRANGS KYI MING LA}: #8049 (NA, -A NA, -B NA) [NA]; Names of Numerals in Common Use. 251. 251. 237. 148. {RDUL PHRA MO LAS BSGYUR TE DPAG TZAD LA SOGS PAR SGRE} #8189 {BA'I MING LA} (-{RDUL PHRA MO LAS BSGYUR TE DPAG TZAD LA SOGS PAR SGRE} {BA'I RIM PA'I MING LA,} -{RDUL PHRA MOS LAS BSGYUR TE DPAG TZAD LA SOGS PAR BSGRE} {BA'I MING LA}): (NA, -A NA, -B NA) [NA]: Names for Expressing Measured Quantities From an Atom to a Yojana, Etc. 252. 252. 238. 149. (-{STOBS BCUR BSGUR TE BSGRE BA'I MING LA,} #8207 -B {STOBS BCUR BSGYUR TE BSGRE BA'I MING LA}) [-{STOBS BCUR BSGYUR TE BSGRE BA'I MING LA}]: (NA, -A NA, -B NA) [NA]; Names of Strength; Each Successively Being Ten Times More Than the Former. 253. 253. 239. 46. (-{DUS KYI MING LA}) [-{DUS KYI MING}]: #8215 (NA, -A NA, -B NA) [NA]; Names of Time. 254. 254. 240. 47. (-{PHYOGS DANG PHYOGS 'TZAMS KYI MING LA}) #8326 (-{PHYOGS DANG PHYOGS MTZAMS KYI MING LA}) [-{PHYOGS DANG MTZAMS KYI MING}]: (-dig vidig na#ma#ni, -A dhiga vidhigana#) [NA]; Names of the Cardinal and Intermediate "Corners" of the World. #8338 None 48. [NA]: [NA]; The Ten "Corners" of the World Called After the Ten Guardians. 255. 255. 241. 150. (-{BSLAB PA BCA' BA'I PHAN YON BCU DANG LTUNG BYED} #8346 {SDE LNGA LA SOGS PA'I MING LAS PHAN YON BCU'I MING LA}) [-{BSLAB PA BCAS PA'I PHAN YON BCU DANG LTUNG BYED} {STE LNGA LA SOGS PA'I MING LAS PHAN YON BCU'I MING}: (NA, -A NA, -B NA) [NA]; Names of Ten Advantages of the Established Doctrines. 256. 256. 242. 151. {LTUNG BYED SDE LNGA DANG MA NGES PA'I MING LA} #8357 (-+B {LTUNG BYED SDE LNGA DANG MA NGES LA SOGS PA'I MING LA}): (NA, -A NA, -B NA) [NA]; Names of Five Class of Sins (or Faults). 257. 257. 243. 152. {PHAS PHAM PA BZHI'I MING LA}: (NA, -A NA, -B NA) [NA]; #8363 Names of Four Great Vices or Sins. 258. 258. 244. 153. (-{DGE 'DUN LHAG MA BCU GSUM MA NGES PA GNYIS LA}) #8368 [-{LHAG MA BCU GSUM LA}]: (NA, -A NA, -B NA) [NA]; Those Thirteen Sins for the Commission of Which a Religious Person is Rejected or is Declared a Remainder of the Priesthood. " 259. " " 259 260. 245. 154. {SPANG BA'I LTUNG BYED SUM CU'I MING LA}: (NA, -A NA) [NA]; #8383 (-na#ih%sargika#h% pa#yattika#h%, +na#isargika pa#pattika#) [-naisarika#h% pa#pattika#h%, +naisarika#h% pra#yash citti#ya#h%]; Names of Thirty Faults That Can be Relinquished or Avoided. 260. 261. 246. 155. {LTUNG BYED DGU BCU'I MING LA}: #8417 (-navati pa#tayantika# dharma#h%, -A NA, -B NA) [NA]; Names of the Ninety Sins or Faults. 261. 262. 247. 156. (-{SO SOR BSHAGS PA BYA BA'I CHOS BZHI'I MING LA,} #8518 -{SA SOR BSHAGS PA}) [-{SO SOR BSHAGS PA'I CHOS BZHI'I} {MING LA}]: (-prati desha niya#na -A NA, -B prati desha ni#ya#na) [NA]; Names of Those Four Things That Must be Confessed or Told Plainly. 262. 263. 248. 157. {BSLAB PA'I CHOS MANG PO'I MING LA}: #8523 (NA, -A NA, -B NA) [NA]; Names of Several (Many) Rules to be Learned (and Observed). 263. 264. 249. 158. {RTSOD PA ZHI BAR BYED PA'I CHOS BDUN LA}: (-B p.LVII) #8630 (-adhikaran%a shamatha#, -A NA, -B adhikaran%a shamatha#h%) [NA]; Seven Things for Appeasing a Quarrel. 264. 265. 250. 159. {CHAD PAS BCAD CING GSO BA LA SOGS PA'I MING LA,} #8638 {CHAD PAS GCAD CING GSO BA LA SOGS PA'I MING LA,} (-B {CHAD PAS BCAD CING GSO BA LA SOGS PA'I MING LA}): (NA, -A NA, -B NA) [NA]; Names of (or Terms of) Punishing or Fining Corrective, Etc. 265. 266. 251. 160. {GSOL BA DANG LAS LA SOGS PA'I MING LA}: #8658 (NA, -A NA, -B NA) [NA]; Terms of Entering, Petitioning and Exposing of Business, Etc., (in the Congregation of Priests). 266. 267. 252. 161. {SKYABS GSUM DU 'GRO BA'I MING LA}: #8988 (tri sharan%a gamanam, -A NA) [NA]; Names or Terms for Taking Refuge with the Three Holy Ones. 267. 268. 253. 162. {BSLAB PA'I GZHI BRGYAD LA SOGS PA'I MING LA} #8692 (-{BSLAB PA'I GZHI BRGYAD LA SOGS PA'I MING LA}): (NA, -A NA, -B NA) [NA]; Names of the Eight Fundamentals Articles in the Doctrines (of Buddha) That Are to be Observed by Every Religious Person. 268. 269. 254. 51. (-{DGE SBYONG DU BYED PA'I CHOS BZHI'I MING LA}) #8708 [-{DGE SBYONG DU BYED PA'I CHOS BZHI'I MING}]: (-catva#rah% shraman%a ka#raka dharma#h%, -A NA) [NA]; Four Moral Maxims Used in the Ordination of a Priest. 269. 270. 255. 52. {RAB TU BYUNG BA LA SOGS PA'I MING LA}: #8713 (NA, -A NA, -B NA) [NA]; Names of Persons Who Have Adopted the Religious Life. 270 271. 256. 53. (-{RAB TU BYUNG BA'I GZHI LA}) [-{RAB TU BYUNG BA'I GZHI}]: #8755 (NA, -A NA, -B NA) [NA]; Terms Occurring in the Dulva on the Subject of Entering the Religious Life. 271. 272. 257. 163. {YO BYAD BCU GSUM GYI MING} (-B {YO BYAD BCU GSUM GYI MING LA}): #8932 (NA, -A NA, -B NA) [NA]; Names of Thirteen Things (Belonging to a Dress of a Priest). 272. 273. 258. 164. (-{DGE SBYOD GI YO BYAD KYI MING LA,} #8946 -{DGE SLONG GI YO BYAD DANG GANG ZAG BCU GNYIS DANG SDE PA} {BCU BRGYAD DU GYES PA LA SOGS PA'I MING LA,} -B {DGE SBYOD GI YO BYOD KYI MING LA}) [-{DGE SBYONG GI YO BYAD KYI MING LA}]: (NA, -A NA, -B NA) [NA]; Names of the Utensils of a Sramana. 273. 274. 259. 165. (-{GANG ZAG BCU GNYIS MING LA}) #9055 [-{GANG ZAG BCU GNYIS KYI MING LA}]: (NA, -A NA, -B NA) [NA]; Names of the Twelve Persons - That Spiritied Such and Such Things. 274. 275. 260. 166. (-{SDE BZHI RNAM PA, BCWO BRGYAD DU DGYES PA'I MING LA,} #9076 -{SDE PA BZHI RNAM PA, BCE BRGYAD DU DGYES PA'I MING LA,} -{SDE BZHI LAS GYIS SA'I BCWO BRGYED LA,} -B {SDE PA BZHI RNAM PA}) [-{SDE BZHI RNAM PA BCO BRGYAD DU GYES PA'I MING LA}]: (NA, -A NA, -B NA) [NA]; Names of the Classes or Sects and the Eighteen Subdivisions (of the Buddhist in India). 275. 276. 261. 167. {GZHI BCU BDUN LA} (-{BZHI BCU BDUN LA}): #9099 (NA, -A NA, -B NA) [NA]; On the Seventeen Subjects (of the Dulva Class). 276. 277. 262. 168. {CHU RUNG BA RNAM PA LNGA'I MING LA}: #9117 (NA, -A NA, -B NA) [NA]; Names of the Five Kinds of Water Fit (or Proper) to be Drink. 277. 278. 263. 169. {DGE SBYONG GI SKYON DU RTSI BA'I MING LA} #9123 (-+B {DGE SBYONG GI SKYON DU BRTSI BA LA}): (NA, -A NA, -B NA) [NA]; Names for Terms of Such Things as are Counted For a Fault or Defect in a Priest. 278. 279. 264. 170. {GTSUG LAG KHANG LA SOGS PA'I MING LA}: (-B p.LVIII) #9150 (NA, -A NA, -B NA) [NA]; Names of Vihara and Other Things. 279. 280. 265. 171. {GOS KYI GZHI'I MING LA}: (NA, -A NA, -B NA) [NA]; #9158 Names Relating to the Subject in Matter on Garments (of Priests). 280. 281. 266. 55. (-{'DUL BA LAS BTUS PA'I SKAD THOR BU PA}) #9200 [-{'DUL BA LAS BTUS PA'I SKAD THOR BU}]: (NA, -A NA, -B NA) [NA]; Short Phrases Collected from the Dulva. 281. 282. 267. 56. (-{DRUG SDE'I MING LA}) [-{DRUG SDE'I MING}]: #9470 (NA, -A NA, -B NA) [NA]; Names of the Six Disciples of Sha#kya. 282. 283. 268. 57. (-{MA MA BZHI'I MING LA}) [-{MA MA BZHI'I MING}]: #9477 (NA, -A NA, -B NA) [NA]; Names of the Four Kinds of Nurses. 283. 284. 269. 49. (-{NAD KYI MING LA}) [-{NAD KYI MING}]: #9482 (-vya#dhi na#ma#ni) [NA]; Names of Disease. " " 270. 172. (NA) [-{SKAD GO 'THUN LA}]: (NA, -A NA, -B NA) [NA]; #9506 Names of All Sorts of Diseases or Maladies. MAHVYUPATTI SAKAKI SEC NAME (Tibetan-Sanskrit-English) Page --- --- ----------------------------------------------------------- 0. Sec.1.(-{DE BZHIN GSHEGS PA'I MTSAN GYI RNAM GRANGS LA}) (P.1) [P.1] [-{DE BZHIN GSHEGS PA'I MTSAN}]: (-tatha#gatasya parya#ya na#ma#ni) [NA]; The Names or Epithets of the Buddha. 1. (1).{SANGS RGYAS}: (-buddhah%) [-buddha]; A Saint, The Supreme Intelligence. 2. (2).{BCOM LDAN 'DAS}: (-bhagava#n) (-bhagava#nt]; One who has been Victorious. 3. (3).{DE BZHIN GSHEGS}: (-tatha#gatah%) [-tatha#gata]; One who went after the same manner. 4. (4).{DGRA BCOM PA}: (-arhan) [-arhat]; One who has overcome the Enemy (Note: The Tibetans like the Chinese Commentators, have derived this word from `Ari-hat'. The Manchu 'Bala-be-elehe' and the Mongolian 'Dain-i Dar-ukci' have same meaning. See Burnouf, BUDDHISME INDIEN, 2 Ed, P.263). 5. (5).{YANG DAG PAR RDZOGS PA'I SANGS RGYAS}: (-samyak sam%buddhah%) [-samyak sambuddha]; The Most Accomplished Saint. 6. (6).{RIG PA DANG ZHABS SU LDAN PA}: (-vidya# caran%a sam%pannah%) [-vidya# caran%a sampanna]; Accomplished in science (and practice). 7. (7).{BDE BAR GSHEGS PA}: (-sugatah%) [-sugata]; (P.2) One who went to happiness, The Blessed. 8. (8).{'JIG RTEN MKHYEN PA}: (-lokavit) [-lokavid]; World-Knowing. 9.* (9).(-{BLA NA MED PA}) [-{SKYES BU 'DUL BA'I KHA LO SGYUR BA BLA NA MED PA}]: (-anuttarah%) [-anuttara purusa damya sa#rathi]; The Supreme Director. 10.@ (10).{SKYES BU 'DUL BA'I KHA LO SGYUR BA}: purusa damya sa#rathih%; The Tamer of Men. 11. (11).{STON BA}: (-sa#sta#) (+deva manns%ya#n%a#m) [-sa#str%i]; The Instructor or Teacher. 12. (12).{RGYAL BA}: (-jinah%) [-jina]; The Victorious or Triumphant. 13. (13).{'JIG RTEN GYI GTZO BO}: (-loka jyes%t%hah%) [-loka jyes%t%ha]; The World's Principal or Chief. 14. (14).{THAMS CAD MKHYEN PA, KUN MKHEN}: (-sarva jn~ah%) [-sarva jn~a]; All-Knowing, or The Omniscient. 15. (15).{SKYOB PA}: (-tra#yi#, +ta#yi#) [-tra#yin]; The Protector. 16. (16).{LHA'I YANG LHA}: (-deva#ti devah%) [-deva#ti deva]; [P.2] The God of Gods, Lord of Lords. 17. (17).{DRANG SRONG CHEN PO}: (-mahars%ih%) [-mahars%i]; The Great Hermit. 18. (18).{CHOS KYI RJE}: (-dharma sva#mi#) [-dharma sva#min]; The Spiritual Sovereign. 19. (19).{KHYU MCHOG}: (-Ris%abhah%) [-rs%abha]; The Chief Guide, The Principal. 20. (20).{'DREN PA}: (-na#yakah%) [-na#yaka]; The Director. 21. (21).{YONGS SU 'DREN PA}: (-parin%a#yakah%) [-parin%a#yaka]; The Moderator. 22. (22).{RNAM PAR 'DREN PA}: (-vina#yakah%) [-vina#yaka]; The Governor. 23. (23).{GNYIS SU MED PA GSUNG BA}: advaya va#di#; Not doubtful in his commands (Note: A preacher of the Non-Dual Doctrine of pratitya samutpada). 24. (24).{ZAS GTZANG GI SRAS}: (-sha#uddhodanih%) [-sa#uddhodani]; The Son of Shuddhodana. 25. (25).{STOBS BCU PA}: (-dasha balah%) [-dasha bala]; Having the Ten Powers. 26. (26).(-{BDUD 'DUL,} -{BDUD TSHUL}) [-{BDUD THUL}]: ma#ra jit; (P.3) The One who has overcome the Devil, i.e. Ma#ra or Kama Deva. 27. (27).{SHA KYA'I SKYES MCHOG}: (-sha#kya pun$gavah%) [-sha#kya pun$gava]; Sha#kya, The Most Excellent of Men, (The Chief of the Sha#kyas). 28. (28).(-{SRUNG MDZAD}) [-{BSRUNG MDZAD}]: (-gopta#) [-goptr%i]; The one who keeps/defends. 29. (29).{BDAG NYIS CHEN PO}: (-maha#tma#) [-maha#tman]; The Great Self One. 30. (30).(-{RNAM PAR RGYAL BA MNGA' BA}) [-{RNAM PAR RGYAL BA MNGA'}]: (-vijayi#) [-vijayin]; The One who has obtained the Victory. 31. (31).{KHYAB BDAG}: (-vibhuh%) [-vibhu]; The Encompassing Lord. 32. (32).{THAMS CAD SGROL}: (-vishvam%tarah%) [-vishva#ntara]; The Savior of All. 33. (33).{CHOS THAMS CAD KYI DBANG PHYUG}: (-sarva dharmeshvarah%) [-sarva dharmeshvara]; The Ruler of All Things, or The Possessor of All Victory. 34. (34).{RNAM PAR MDZES PA}: (-vira#t%) [-viratadhi#ra ?]; The Specially Beautiful. 35. (35).{BRTAN PA}: (-dhi#rah%) [-dhi#ra]; The Firm, or The Constant. 36. (36).{YON TAN RGYA MTSO}: (-gun%a sa#garah%) [-gun%a sa#gara]; The Ocean of Victory, or of Good Qualities. 37. (37).{SKYABS 'OS}: (-sharan%yah%) [-sharan%ya]; The Worthy Refuge. 38. (38).{SKYABS}: (-sharan%am) [-sharan%a]; The Refuge, Protection, or Protector. 39. (39).{SMRA BA'I SENG GE}: (-va#di sim%hah%) [-va#di sim%ha]; The Lion of Speech, or The Mighty Speaker. 40. (40).{MI MCHOG}: (-narottamah%) [-narottama]; The Most Excellent Man. 41. (41).{BDUD ZIL GYIS GNON}: (-ma#ra#bhibhuh%) [-ma#ra#bhibhu#]; The Humbler, or Surpasser of Ka#ma Deva 42. (42).{GANG ZAG ZLA MED PA}: (-aprati pudgalah%) [-apra#ti pudgala]; The Matchless Man. 43. (43).{SKYON BSAL BA} (-{SKYON GSAL BA})]: [P.3] (-va#nta dos%ah%) [-dhauta dosa]; The One who has cured his defects. 44. (44).{DUG BCOM PA}: (-hata vis%ah%) [-hata vis%a]; The One who has overcome the poison. 45. (45).{LUS MED THUL}: anan$ga jit; (P.4) The One who has overcome the Bodiless (or Kama deva or Cupid). 46. (46).{MNGON PAR SHES PA DRUG DANG LDAN PA}: (-Sad% abhijn~ah%) [-Sad% abhijn~a]; The Possesser of the Six Kinds of Foreknowledge. 47. (47).{SRID MTHAR PHYIN} (-{SRID MTHAR 'BYIN}): bhava#nta kr%it; The One who has reached nature's end (The One who has reached the end of existence). 48. (48).{SDIG 'JOMS}: (-agha hanta#) [-agha hantr%i]; The Overcomer of Vice (or Sin). 49. (49).{DON GRUB}: (-siddha#rthah%) [-siddha#rtha]; The Accomplished Wish (or One Whose Desires Have Been Fulfilled The Accomplisher of His Wishes). 50. (50).{SHA' KYA SENG GE}: (-sha#kya sim%hah%) [-sha#kya sim%ha]; Sha#kya, the Lion (Invincible). 51. (51).{MCHOG DON 'OS} (-{MCHOG TU MCHOG 'OS}): (-vara#rhah%) [-vara#rha]; The Most Honourable or Venerable. 52. (52).{MCHOG SBYIN}: varada; The Chief Gift (or The One Who Confers Boons). 53. (53).{DPA' BA}: (-virah%) [-vi#ra]; The Champion or Hero. 54. (54).{ZHI BAR MDZAD PA}: (-shamita#) [-samita]; The Sedate or Calm One. 55. (55).{SDIG PA ZHI BA}: (-sha#nta pa#pah%) [-sha#nta pa#pa]; The Assuager of Sin. 56. (56).(-{BSIL BAR GYUR BA}) [-{BSIL BAR GYUR PA}]: (-shi#ta bhu#tah%) [-si#ti# bhu#ta]; The Refreshed One, (or The One who has become cool or calm). 57. (57).(-{SHIS MDZAD}) [-{SHES MDZAD}]: (-shivam% karah%) [-shivam% kara]; The One who causes to know. (Note: Either Shivamkara should be a Jn~a#namkara or {SHES MDZAD,} or [it] should be a {ZHI BA MDZAD}). 58. (58).{RTZOD MED}: (-nirdvandvah%) [-nirdvandva]; The Indubitable One, (not affected by any of the pairs of opposites, such as, joy & sorrow, heat or cold, etc.). 59. (59).{BDAG GI BA MED PA}: (-nirmamah%) [-nirmama]; The One Who's Not an Egotist. 60. (60).{MTSON PA}: (-neta#) [-netr]; The One who leads or shows. 61. (61).{KHA NA MA THO BA MI MNGA' BA}: (-niravadyah%) [-niravadya]; The Sinless (or Blameless) One. 62. (62).(-{SNYEMS PA MI MNGA' BA}) [-{BSNYENGS PA MI MNGA' BA}]: (P.5) (-nirbhayah%) [-nirbhaya]; The Fearless One. 63. (63).{SRED PA DANG BRAL BA}: (-vi#ta tr%is%n%ah%) [-vi#ta tr%is%n%a]; The One devoid of passions or affections. 64. (64).{LEN PA MI MNGA' BA}: (-nira#da#nah%) [-nira#da#na]; The One who takes not. 65. (65).{RNAM PAR GRAGS PA}: (-vishrutah%) [-vishruta]; The Renowned or Celebrated One. 66. (66).{DGE BA'I CHOS KYI 'BYUNG GNAS}: (-shubha dharma#karah%) [-shubha dharma#kara]; The Source of Moral Happiness. 67. (67).{GTZANG BA}: (-shucih%) [-shuci]; The Pure One. 68. (68).{DPE MED PA}: (-anupamah%) [-anupama]; The Incomparable, Matchless One. 69. (69).{DUS GSUM MKHYEN PA}: (-tri ka#la jn~ah%) [-tri ka#la jn~a]; [P.4] The One knowing the 3 Times. 70. (70).{GSUNG LDAN}: (-va#di#) [-va#din]; The One with the commanding voice. 71. (71).{NYES PA GSUM 'JOMS}: (-tri dos%apahah%) [-tri dos%apaha]; The overcomer of the three faults or vices. 72. (72).{CHO 'PRUL GSUM DANG LDAN PA}: (-tri pra#tiha#rya sam%pannah%) [-tri pra#tiha#rya sampanna]; The One Possessing the Three Kinds of Miraculous Change (of Himself, or Tricks of Magic). 73. (73).{DRI MA MED PA}: (-nirmalah%) [-nirmala]; The Immaculate, Spotless One. 74. (74).{PHUNG PO GSUM GYI LAM STON PA}: (-tri skandha patha deshikah%) [-tri skandha patha deshika]; The One Showing the Way of the Three Aggregates. 75. (75).{NAD MI MNGA'}.{BA}: (-nirjvarah%, -nisjvara) [-nirjvara]; The One Exempt from Disease 76. (76).{NYI MA'I RIGS}: (-su#rya vam%shah%) [-su#rya vam%sha]; The One of the Solar Race. 77.@ (77).{NYI MA'I RGYUD}: a#n$girasah%; [NA] 78. (78).(-{GAU TA MA}) [-{GOOTAMA}]: (-ga#utamah%) [-gautama]; The Descendant of Gotama. 79. (79).(-{BU RAM SHING PA'I RIGS DGA' BA}) (P.6) [-{BU RAM SHING PA'I RIGS DGA' PA}]: (-iks%va#ku kula nandanah%) [-iks%va#ku kula nandana, +iks%u kula nandana]; The Delight of the Sugar-cane Tribe, Iks%va#ku. 80. (80).{MNGA' BDAG}: (-prabhuh%) [-prabhu]; The First of Beings, The Sovereign. 81. Sec.2.(-{DE BZHIN GSHEGS PA SO SO'I MTSAN LA}) [-{DE BZHIN GSHEGS PA SO SO'I MING MTSAN LA}]: (-na#na# tatha#gata na#ma#ni) [NA]; The Names of the Different Buddhas or Tatha#gatas. 82. (1).{RNAM PAR SNANG MDZAD}: (-vairocanah%) [-vairocana]; The Illuminator. 83. (2).{MI 'KHRUGS PA}: (-aks%obhyah%) [-aks%obhya]; The Undisturbed. 84. (3).{RIN CHEN 'BYUNG LDAN}: (-ratna sam%bhavah%) [-ratna sambhava] The Source of Precious (or Holy) Things. 85. (4).{'OD DPAG MED}: (-amita#bhah%) [-amita#bha]; The Immense Light. 86. (5).{DON YOD GRUB PA}: (-amogha siddhih%) [-amogha siddhi]; The Unfailingly Successful. 87. (6).{RNAM PAR GZIGS}: (-vipashyi#) [-vipashyin]; The One who has Regarded (as Having Special Sight). 88. (7).{GTZUG TOR CAN}: (-shikhi#) [-shikhin]; The One with a knot or ornamental excrescence on the crown of his head. 89. (8).(-{KUN SKYOBS}) [-{THAMS CAD SKYOB}]: (-vishva bhuk) [-vishva bhuj]; The All Protecting One. 90. (9).(-{LOG PA DANG SEL}) [-{LOG PA DAD SEL}]: krakucchanda [+kukucchanda]; The Amender of Wrong Faith. 91. (10).{'KHOR BA 'JIG}: (-kakut sundah%) (P.7) [-kakut sunda, +kraku cchanda]; The Breaker of, or Destroyer of Transmigration. 92. (11).{GSER THUB}: (-kanaka munih%) [-kanaka muni]; The Golden Sage or Muni. 93. (12).{'OD SRUNG}: (-ka#shyapah%) [-ka#shyapa]; The Keeper of the Light. 94. (13).{SHA' KYA THUB PA}: sha#kya muni; Sha#kya, The Mighty, The Sha#kya Sage. 95. (14).{MAR ME MDZAD}: (-dipam%karah%) [-dipan$kara]; The One that makes a Lamp or Light. 96. (15).{PADMA'I SBYAN}: (-padma netrah%) [-padma netra]; The One with Lotus Eyes. 97. (16).(-{SPYAN GSAL RGYAS}) [-{SPYAN GSAL RGYAL}]: (-prahasita netrah%) [-prahasita netra]; The One with charming eyes. 98. (17).{RIN CHEN GTZUG TOR CAN}: (-ratna sikhi#h%) [-ratna sikhin]; [P.5] The One with the precious ornaments on the crown of his head. 99. (18).{'BRUG SGRA}: (-megha svarah%) [-megha svara]; The One with the thundering voice. 100. (19).(-{GLANG PO CHE LTAR 'GYING ZHING BSHUD PA}) [-{GLANG PO CHE LTAR 'GYING ZHING BZHUGS PA}]: (-sa li#la gaja ga#mi#) [-sa li#la gaja ga#min]; Walking And sitting like an elephant. 101. (20).{'JIG RTEN MOS PA}: (-loka#bhila#si#) [-loka#bhila#pin]; The One respected by the world. 102. Sec.3:(-{SANGS RGYAS KYI SA KUN TU 'OD}) [-{SANGS RGYAS KYI SA DANG}]: (-samanta prabha# buddha bhu#mih%) (-A buddha bhu#mih%) [NA]; The Mansion, Earth of the Buddha Consisting Entirely of Light. 103. Sec.4.{MI MNYAM PA DANG MNYAM PA'I PHUNG PO LNGA}: (-asama sama pan~ca skandhah%) (-A asama samah% pan~ca skandha#h%) [NA]; The Five Equal and Inequal Aggregates. 104. (1).{TSUL KHRIMS KYI PHUNG PO}: (-shi#la skandhah%) [-shi#la skandha]; The aggregate of morality. 105. (2).{TING NGE 'DZIN GYI PHUNG PO}: (-sama#dhi skandhah%) [-sama#dhi skandha]; The aggregate of meditation. 106. (3).{SHES RAB KYI PHUNG PO}: (-prajn~a# skandhah%) (P.8) [-prajn~a# skandha]; The aggregate of ingenuity or of wisdom. 107. (4).{RNAM PAR GROL BA'I PHUNG PO}: (-vimukti skandhah%) [-vimukti skandha]; The aggregate of emancipation or of those that have become free. 108. (5).{RNAM PAR GROL BA'I YE SHES MTHONG BA'I PHUNG PO}: (-vimukti jn~a#na darshana skandhah%) [-vimukti jn~a#na darshana skandha]; The aggregate of seeing the unfolded wisdom. 109. Sec.5.{YE SHES BZHI DANG}: (-pan~ca jn~a#nai) (-A+B catva#ri jn~a#na#ni) [NA]; The Four Knowledges. 110. (1).(-{CHOS KYI DBYINGS RNAM PAR DAG PA}) [-{CHOS KYI DBYINGS RNAM PAR TAG PA}]: (-dharma dha#tu vishuddhih%); The most pure root of morality (or of things). 111. (2).{ME LONG LTA BU'I YE SHES}: (-a#darsha jn~a#nam) [-a#darsha jn~a#na]; The knowledge which is like a mirror(-ideal knowledge). 112. (3).{MNYAM PA NYID KYI YE SHES}: (-samata# jn~a#nam) [-samata# jn~a#na]; The knowledge of equality. 113. (4).{SO SOR RTOG PA'I YE SHES}: (-pratyaveks%an%a# jn~a#nam) [-pratyaveks%an%a#jn~a#na]; Discriminating knowledge. 114. (5).{BYA BA NAN TAN DU GRUB PA'I YE SHES}: (-kr%itya#nustha#najn~a#nam) [-kr%itya#nus%t%ha#na jn~a#na]; The knowledge of things that ought be done. 115. Sec.6.{SKU GSUM LA}: (-tri ka#ya#h%) (-A tri ka#ya na#ma#ni) [NA]; The Three Bodies of the Buddha. 116. (1).{CHOS KYI SKU}: (-dharma ka#ya#h%) [-dharma ka#ya#]; The Moral(-Spiritual) Body/Person. 117. (2).{LONG SPYOD RDZOGS PA'I SKU}: (-sambhoga ka#ya#h%) [-sambhoga ka#ya#]; The Body of Perfect Enjoyment. 118. (3).{SPRUL PA'I SKU}: (-nirma#n%a ka#ya#h%) [-nirma#n%a ka#ya#]; The Illusory (or Encavated) Body, or Person (personification). 119. Sec.7.(-{DE BZHIN GSHEGS PA'I STOBS BCU'I MING LA}): (P.9) [-{DE BZHIN GSHEGS PA'I STOBS BCU'I MING}] (-dasha tatha#gata bala#ni) [NA]; The Names of the Ten Powers of the Tatha#gata/Buddha. 120. (1).{GNAS DANG GNAS MA YIN PA MKHYEN PA'I STOBS}: (-stha#na#stha#na jn~a#na balam) [-stha#na#stha#na jn~a#na bala]; The power of knowing what is in place, or what is without place, (what is possible or impossible ?). 121. (2).{LAS KYI RNAM PAR SMIN PA MKHYEN PA'I STOBS}: (-karmavipa#ka jn~a#na balam) [-karmavipa#ka jn~a#na bala]; The power of knowing the maturity of works. 122. (3).{MOS PA SNA TSOGS MKHYEN PA'I STOBS}: [P.5] (-na#na#dhimukti jn~a#na balam) [-na#na#vimukti jn~a#na bala]; The power of knowing the several ways of Liberation. 123. (4).{KHAMS SNA TSOGS PA MKHYEN PA'I STOBS}: (-na#na# dha#tu jn~a#na balam) [-na#na# dha#tu jn~a#na bala]; The power of knowing the constitution (component parts) of all sorts of bodies. 124. (5).{DBANGS PO MCHOG DANG MCHOG MA YIN PA MKHYEN PA'I STOBS}: (-indriya vara#vara jn~a#na balam) [-indriya para#para jn~a#na bala]; The power of knowing what is and what is not the chief organ. 125. (6).{THAMS CAD DU 'GRO BA'I LAM MKHYEN PA'I STOBS}: (-sarvatra ga#mani# pratipaj jn~a#nam -sarvatra ga#mani# pratipat jn~a#nam); [-sarvatra ga#min pratipa#da jn~a#na bala]; The power of knowing all the ways of transmigration. 126. (7).(-{BSAM GTAN DANG RNAM PAR THAR PA DANG TING NGE 'DZIN DANG} {SNYOMS PAR 'JUG PA DANG KUN NAS NYON MONGS PA DANG RNAM PAR} {BYANG BA DANG LDAN BA THAMS CAD MKHYEN PA'I STOBS}) [-{BSAM GTAN DANG RNAM PAR THAR PA DANG TING NGE 'DZIN DANG SNYOMS} {PAR 'JUG PA'I DANG KUN NAS NYON MONGS PA DANG RNAM PAR BYANG} {BA DANG LTA BA THAMS CAD MKHYEN PA'I STOBS}]: (-sarva dhya#na vimoksa sama#dhi sama#patti sam%klesha vyavada#na vyuttha#na jn~a#na balam) [-sarva dhya#na vimoksa sama#dhi sama#patti sam%klesha vyavada#na vyuttha#na jn~a#na bala]; The power of knowing every kind of meditation, ectasy mutual state, liberation from the miseries of vice (and all sorts of theories). 127. (8).{SNGON GYI GNAS RJES SU DRAN PA MKHYEN PA'I STOBS}: (-pu#rva niva#sa#nusmr%iti jn~a#na balam) [-pu#rva niva#sa#nusmr%iti jn~a#na bala]; The power of recollecting former abodes. 128. (9).(-{'CHI 'PHO BA DANG SKYE BA MKHYEN PA'I STOBS}) (-{SHI 'PHO BA DANG SKYE BA MKHYEN PA'I STOBS}) [-{SHI 'PHO BA DANG SKYE BA MKHYEN PA'I STOBS}]: (-cyuty upatti jn~a#na balam) [-cyuty upatti jn~a#na bala]; The power of knowing the changes by death & rebirth. 129. (10).{ZAG PA ZAD PA MKHYEN PA'I STOBS}: (P.10) (-a#shrava ks%aya balam) [-ashrava ks%aya jn~a#na bala]; The power of knowing that all (one's) imperfections are gone. 130. Sec.8.{DE BZHIN SHEGS PA'I MI 'JIGS PA BZHI'I MING LA}: [P.249] (-+Bcatva#ri tatha#gatasya va#isha#radya#ni -catva#ri tatha#gatasya vicu#radaya) (-A catva#ri tatha#gata va#isha#radya#ni) [NA]; On the Names or Terms of the Four Kinds of Intrepidity of the Tatha#gatas. 131.* (1).{CHOS THAMS CAD MNGON PAR RDZOGS PAR BYANG CHUB PA LA MI 'JIGS PA,} (-{CHOS THAMS CAD MKHYEN PA LA MI 'JIGS PA}): (-sarva dharma#bhisam%bodhi va#isha#radyam) [-sarva dharma#bhisambo#dhi vaisha#radyam%]; The intrepidity (or boldness) for becoming accomplished in all things (or moral virtues). 132. (2).(-{ZAD PA ZAD PA THAMS CAD MKHYEN PA LA MI 'JIGS PA}) [-{ZAG PA THAMS CAD ZAD PAR MKHYEN PA LA MI 'JIGS PA}]: (-sarva#shrava ks%aya jn~a#na va#isha#radyam) [-sarva#shrava ks%aya jn~a#na vaisha#radyam%]; The intrepidity in knowing that (his) imperfections have ended, or have come to an end. 133. (3).{BAR DU GCOD PA'I CHOS RNAMS GZHAN DU MI 'GYUR BAR NGES PAR} {LUNG BSTAN PA LA MI 'JIGS PA}: (-antara#yika dharma#naya tha#tva nishcita vya#karan%a va#isha#radyam) [-antara#yika dharma#naya tha#tva nishcita vya#karan%a vaisha#radyam%]; The boldness to teach (or prophesy) with certainty the immutability of the immanent Virtues. 134. (4).{PHUN SUM TSOGS PA THAMS CAD THOB PAR 'GYUR BAR NES PAR} [P.250] {'BYUNG BA'I LAM DE BZHIN 'GYUR BA LA MI 'JIGS PA,} (-{PHUN SUM TSOGS PA THAMS CAD 'THOB PAR 'GYUR BAR NES PAR} {'BYUNG BA'I LAM DE BZHIN 'GYUR BA LA MI 'JIGS PA}) (-{PHUN SUM TSOGS PA THAMS CAD 'THOB PAR 'GYUR BAR NES PAR} {BYUNG BA LAM DE BZHIN 'GYUR BA LA MI 'JIGS PA}: (-sarva sam%pad adhigama#ya na#irya#n%ika pratipat tatha#tva va#isha#radyam) [-sarva sampad adhigama#ya nirya#n%ika pratipat tatha#tva va#isha#radyam%]; The imtrepidity in turning (or going) to the path which is the surest means for arriving-at perfection or excellence of every kind. 135. Sec.9.(-{SANGS RGYAS KYI CHOS MA 'DRES PA BCU BRGYAD KYI MING LA}): [-{SANGS RGYAS KYI CHOS MA 'DRES PA BCO BRGYAD KYI MING LA}]: (-as%t%a# dasha# ven%ika buddha dharma#h%) [NA]; On the Names of the Eighteen Unmixed or Pure Virtues (or Qualities of the Buddha). 136. (1).{DE BZHIN GSHEGS PA LA 'KHRUL BA MED PA}: (-na#sti tatha#gatasya skhalitam) [-na#sti tatha#gatasya skhalitam%]; There is no error or mistake in the Tatha#gata (or he is exempt from error, etc.). 137. (2).(-{CA CO MED PA}) [-{CO CO MED PA}]: (P.11) (-na#sti ravitam) [-na#sti ravitam%]; There is no noise, (or he is without noise, etc.). 138. (3).{BSNYEL BA MED PA}: na#sti mus%ita smr%itita# (-na#sti mus%ita smr%itih); There is no foregetfulness in him. 139. (4).{SEMS MNYAM PAR MA BZHAG PA MED PA} (-{SEMS MNYAM PAR MA GZHAG PA MED PA}) (-na#sty asama#hita cittam) [-na#sty asama#hita cittam%]; There is no unmindfulness. 140. (5).{THA DAD PA'I 'DU SHES MED PA}: (-na#sti na#na#tva samjn~a#) [-na#sti na#na#tva sam%jn~a#]; There is no different thought, or representation in him. 141. (6).(-{SO SOR MA RTOGS PA'I BTANG SNYOMS MED PA}) [-{SO SOR MA BRTAGS PA'I BTANG SNYOMS MED PA}]: na#sty apratisam%khya#yopeks%a#; There is no difference (in him) for any undiscussed things. 142. (7).{'DUN PA NYAMS PA MED PA}: (-na#sti cchandasya ha#nih%) [-na#sti chandasya ha#nih%]; There is no privation (or diminution) of his wishes or zeal (in him). 143. (8).{BRTZON 'GRUS NYAMS PA MED PA}: na#sti vi#ryasya ha#nih%; There is no diminution or relaxation of diligent application. 144. (9).{DRAN PA NYAMS PA MED PA}: na#sti smr%iti ha#nih%; He has no impaired memory. 145. (10).{TING NGE 'DZIN NYAMS PA MED PA}.: (-na#sti sama#d%hi ha#nih%) [-na#sti sama#dher ha#nih%]; There is no diminution in his deep meditation. 146. (11).{SHES RAB NYAMS PA MED PA}: na#sti prajn~a#ya# ha#nih%; There is no privation in his understanding. 147. (12).{RNAM PAR GROL BA NYAMS PA MED PA}: (-na#sti vimukti ha#nih%) [-na#sti vimukter ha#nih%]; There is no relaxation from his being Liberated, or Emancipated. 148. (13).{LUS KYI LAS THAMS CAD YE SHES SNGON DU 'GRO ZHING YE SHES KYI} {RJES SU 'DRANG BA}: (-sarva ka#ya karma jn~a#na pu#rvam% gamam% jn~a#na#nuparivarti) [-sarva ka#ya karma jn~a#na pu#rvan% gamam% jn~a#na#nuparivartti]; All His bodily actions (or works) are preceded by his discretion, (and follow his understanding). 149. (14).{NGAG GI LAS THAMS CAD YE SHES KYI SNGON DU 'GRO ZHING YE SHES} {KYI RJES SU 'BRANG BA}: (-sarva va#k karma jn~a#na pu#rvam% gamam% jn~a#na#nuparavarti) [-sarva va#k karma jn~a#na pu#rvan% gamam% jn~a#na#nuparavartti]; All his works (or actions related to his speech) are preceded by his discretion, (and follow from his understanding). 150. (15).{YID KYI LAS THAMS CAD YE SHES SNGON DU 'GRO ZHING} (P.12) [P.251] {YE SHE KYI SU 'BRANG BA}: (-sarva manah% karma jn~a#na pu#rvam% gamam% jn~a#nanuparavarti) [-sarva manas karma jn~a#na pu#rvan$ gamam% jn~a#nanuparavartti]; All his mental works (or actions) are preceded by discretion (and) follow his understanding). 151. (16).(-{'DAS PA'I DUS LA MA CHAGS MA THOGS PA'I YE SHES GZIGS PAR} {'JUG GO}) (-{'DAS PA'I DUS LA MA CHAGS MA THOGS PA'I YE SHES MTHONG BA} {'JUG PA}) [-{'DAS PA'I DUS LA MA CHAGS MA THOGS PA'I YE SHES MTHONG BA} {'JUG PA}]: (-ati#te dhvany asan$gam apratihatam% jn~a#na darshanam% pravartate) [-ati#te dhvany asan$gam apratihatam% jn~a#na darshanam% pravarttate]; He is occupied with the contemplation of the wisdom, which has been neither attracted nor hindered, by the lapse of time, that has hitherto elapsed. 152. (17).{MA 'ONGS PA'I DUS LA MA CHAGS MA THOGS PA'I YE SHES MTHONG BA} {'JUG PA} (-{MA 'ONGS PA'I DUS LA MA CHAGS MA THOGS PA'I YE SHES GZIGS PAR}. {'JUG GO}) (-ana#gate dhvany asan%gam apratihatam% jn~a#na darshana paravartate; [-ana#gate dhvany asan%gam apratihatam% jn~a#na darshana paravarttate]; He is occupied with the contemplation of the wisdom, which has been neither attracted nor hindered, by the time that will come hereafter, (or by the future). 153. (18).{DA LTAR GYI DUS LA MA CHAGS MA THOGS PA'I YE SHES MTHONG BA} {'JUG PA}]: (-{DA LTAR GYI DUS LA MA CHAGS MA THOGS PA'I YE SHES GZIGS PAR} {'JUG GO}): (-pratyutpanna dhvany asan$gam apratihatam% jn~a#na darshana pravartate); [-pratyutpanne dhvany asan$gam apratihatam% jn~a#na darshana pravarttate]; He is occupied with the contemplation of the wisdom, which has been neither attracted nor hindered, by the present time. 154. Sec.10.{DE BZHIN GSHEGS PA'I THUGS RJE CHEN PO SUM CU RTZA GNYIS} [P.253] {KYI MING LA}: dva#trim%shat tatha#gatasya maha# karun%a#h%; The Names of the Thirty-two Great Mercies of the Tatha#gatas. 155. (1).(-{CHOS THAMS CAD NI BDAG MED PA YIN NA SEMS CAN RNAMS BDAG MED} {PAR MA LA MA MOS PAS DE'I PHYIR SEMS CAN RNAMS LA DE BZHIN} {GSHEGS PA'I THUGS RJE CHEN PO SKYE'O}) [-{CHOS THAMS CAD NI BDAG MED PA YIN NA SEMS CAN RNAMS BDAG MED} {PAR MA MOS PA DE'I PHYIR SEMS CAN RNAMS LA DE BZHIN GSHEGS} {PA'I THUGS RJE CHEN PO SKYE'O}]: (-na#ira#tmya#h% sarva dharma#h% sattva#sh ca na#ira#tmyam% na#dhimucyante atas tatha#gatasya sattves%u maha#karun%otpadyata) [-na#ira#tma#nah% sarva dharma#h% sattva#sh ca na#ira#tmyam% na#dhimucyante atas tatha#gatasya sattves%u maha#karun%o#tpadyata]; Since all things are without any Self-existent substance within themselves (nira#tmanah%=without any essence), But the animated existances do not acknowledge it. Therefore, in the tatha#gata arises the Great Commiseration for the animated beings. 156. (2).{CHOS THAMS CAD NI SEMS CAN MED PA}: (-nih%sattva#h% sarva dharma#h% sattva#sh ca#di) [-nih%sattva#h% sarva dharma#h%]; (Towards) all things (which) are without a Self-existing principle (of personal identity). 157. (3).{CHOS THAMS CAD NI SROG MED PA}: (P.13) (-nirjiva#h% sarva dharma#h%) [nirji#va#h% sarva dharma#h%]; (Towards) all things (which) are without any principle of life. 158. (4).{CHOS THAMS CAD NI GANG ZAG MED PA}: (-nih%pudgala#h% sarva dharma#h%) [-nispudgala#h% sarva dharma#h%]; (Towards) all things (which) are without an individual soul (or Inward Man). 159. (5).{CHOS THAMS CAD NI RANG BZHIN MED PA}: abha#va#h% sarva dharma#h%; (Towards) all things (which) are without any real existence (or Exists-by-itself). 160. (6).{CHOS THAMS CAD NI GNAS MED PA}: aniketa#h% sarva dharma#h%; (Towards) all things (which) are without having a place (without a substratum). 161. (7).{CHOS THAMS CAD NI GZHI MED PA}: ana#laya#h% sarva dharma#h%; (Towards) all things (which) are without a fundamental abode. 162. (8).(-{CHOS THAMS CAD NI NGA YIR BYAR BA MED PA}) [-{CHOS THAMS CAD NI NGA YIN BYA BA MED PA}: amama#h% sarva dharma#h%; (Towards) all things (which) are without appropriation (or things are not of such a nature, as to being claimed as one's own). 163. (9).{CHOS THAMS CAD NI BDAG PO MED PA}: asva#mika#h% sarva dharma#h%; (Towards) all things (which) are without a proprietor. 164. (10).{CHOS THAMS CAD NI DNGOS PO MED PA}: avastuka#h% sarva dharma#h%; (Towards) all things (which) are without a material substance (or without any reality). 165. (11).{CHOS THAMS CAD NI MA SKYES PA}: aja#ta#h% sarva dharma#h%; (Towards) all things (which) has not come forth by itself. 166. (12).{CHOS THAMS CAD NI SHI 'PHO BA MED CING MA SKYES PA} (-{CHOS THAMS CAD NI 'CHI 'PHO BA MED CING MA SKYES PA}): (-acyuta# nutpanna#h% sarva dharma#h%) [-acyuta# anutpanna#h% sarva dharma#h%]; (Towards) all things (which) neither die (perish), nor come forth, (i.e. everything exists without a beginning or end). 167. (13).{CHOS THAMS CAD NI KUN NAS NYON MONGS PA CAN MA YIN PA}: [P.254] (-asam%klis%ta#h% sarva dharma#h%) [-asan$klis%t%a#h% sarva dharma#h%]; (Towards) all things (which) are exempt from distress (or natural corruption, or things are not subject to contamination). 168. (14).{CHOS THAMS CAD NI 'DOD CHAGS DANG BRAL BA}: vigata ra#ga#h% sarva dharma#h%; (Towards) all things (which) are exempt from passion, (or the fondness for anything). 169. (15).{CHOS THAMS CAD NI ZHE SDANG DANG BRAL BA}: (P.14) vigata dves%a#h% sarva dharma#h%; (Towards) all things (which) are exempt from aversion. 170. (16).{CHOS THAMS CAD NI GTI MUG DANG BRAL BA}: vigata moha#h% sarva dharma#h%; (Towards) all things (which) are exempt from ignorance. 171. (17).{CHOS THAMS CAD NI 'ONG BA MED PA}: ana#gatika#h% sarva dharma#h%; (Towards) all things (which) are 'Sui Generis'. 172. (18).{CHOS THAMS CAD NI 'GRO BA MED PA}: agatika#h% sarva dharma#h%; (Towards) all things (which) are without termination. 173. (19).{CHOS THAMS CAD NI MNGON PAR 'DU BYED PA MED PA}: (-anabhisamska#ra#h% sarva dharma#h%) [-anabhisam%ska#ra#h% sarva dharma#h%]; (Towards) all things (which) are void of a Self-consciousness (or things are not produced by co-operating causes). 174. (20).{CHOS THAMS CAD NI SPROS PA MED PA}: aprapan~ca#h% sarva dharma#h%; (Towards) all things (which) are inert, (or indescribable). 175. (21).{CHOS THAMS CAD NI STONG PA}: shu#nya#h sarva dharma#h; (Towards) all things (which) are empty, (or without any independent reality). 176. (22).{CHOS THAMS CAD NI MTSAN MA MED PA}: animitta#h% sarva dharma#h%; (Towards) all things (which) are without any criterion, or characteristic-sign. 177. (23).{CHOS THAMS CAD NI SMON PA MED PA}: apran%ihita#h% sarva dharma#h%; (Towards) all things (which) are without a wish, desire, or an affection. 178. (24).{KYE MA 'JIG RTEN GNAS PA 'DI NI PHAN TSUN RTZOD PAS YONGS SU ZIN} {CING GNOD SEMS KYIS THA BA DANG ZHE SDANG LA ZHUGS PA GZIGS}: [-{KYE MA 'JIG RTEN GNAS PA 'DI NI PHAN TSUN RTZOD PAS YONGS SU} {'DZIN CING GNOD SEMS KYI THA BA DANG ZHE SDANG LA ZHUGS PA GZIGS}]: (-anyonya viva#da sam%gr%ihi#to vata#yam% loka sam%nivesho vyapa#da khila dvesa pratipanna iti sam%pashyan) [-anyonya viva#da sam%gr%ihi#to bata#yam% loka sannivesho vyapa#da khila dvesa pratipanna iti sam%pashyan]; (Thinking) Oh! The inhabitants of the world, (are) being taken up by mutual disputes and quarrels, having become injurious to, and envious of each other; thus (the Tatha#gata reflects), when looking on them. 179. (25).{KYE MA 'JIG RTEN GNAS PA 'DRI NI PHYIN CI LOG DANG LDAN} (P.15) {ZHING LAM NYAM NGA BAR ZHUGS PA LAM GOL BA LA GNAS PA}: (-{KYE MA 'JIG RTEN GNAS PA 'DRI NI PHYIN CI LOG DANG LDAN ZHING} {LAM NYAM NGA BAR ZHUGS PA'I LAM GOL BA LA GNAS PA}): (-viparya#sa sam%prayukto vata#yam% loka sam%nivesho vis%ama ma#rga praya#ta prapa#ta utpatha ma#rga stha#yi); [-viparya#sa sam%prayukto bata#yam% loka sannivesho vis%ama ma#rga praya#ta utpatha ma#rga stha#yi]; (Thinking) Oh! The inhabitants of the world (who are) being false, (or depraved,) having taken the wrong way, and (will) continue to be (going) astray. 180. (26).(-{KYE MA 'JIG RTEN GNAS PA 'DI NI RKAM ZHING 'DOD PAS ZIL} [P.255] {GYIS NON PA STE CHOG MI SHES SHING GZHAN GYI NOR LA 'PHROG PA}) (-{KYE MA 'JIG RTEN GNAS PA 'DI NI BRKAM ZHING 'DOD PAS ZIL} {GYIS NON PA STE CHOG MI SHES SHING GZHAN GYI NOR LA 'PHROG PA}) [-{KYE MA 'JIG RTEN GNAS PA 'DI NI BRKAM ZHING 'DOD PAS ZIL} {GYIS NON PA STE CHOG MI SHES SHING BZHAN GYI NOR LA 'PHROG PA}]: (-lubdho lobha#bhibhu#to vata#yam% loka sam%nivesho tr%ipta para vitta#paha#ri); [-lubdho lobha#bhibhu#to bata#yam% loka sannivesho tr%ipta para vitta#paha#ri]; (Thinking) Oh! The inhabitants of this world (are) being overtaken, or subdued by every desire & covetousness, are unsatisfied, and are wishing to seize other's property. 181. (27).{KYE MA SEMS CAN 'DI RNAMS NI NOR DANG 'BRU DANG KHYIM DANG} {BU DANG CHUNG MA LA SRED PAS 'KHOL BA STE SNYING PO MED PA LA} {SNYING POR 'DU SHES PA} (-{KYE MA SEMS CAN 'DI DAG NI NOR DANG 'BRU DANG KHYIM DANG} {BU DANG CHUNG MA LA SRED PAS 'KHOL BA STE SNYING PO MED PA LA} {SNYING POR 'DU SHES PA}) (-dhana dha#nya gr%iha putra bha#rya tr%is%n%a# da#sa# vateme sattva# asa#re sa#ra samjn~inah%; [-dhana dha#nya gr%iha putra bha#rya# tr%is%n%a# da#sa# bate#me sattva# asa#re sa#ra samjn~inah%]; (Thinking) Alas! These beings perceive substance in things unsubstantial, slaves to their craving for riches, grains houses, sons, and wives. 182. (28).{KYE MA SEMS CAN 'DI DAG NI MI RIGS PAS 'TZO BA STE GCIG LA} {GCIG 'BRID PAS GNAS PA}: (-vis%ama#jiva# vateme sattva# anyonya parivan~cano pasthita#h%) [-vis%ama#jiva# bate#me sattva# anyonya parivan~cano pasthita#h%]; (Thinking) Oh! These animate beings behave themselves, (or live) very improperly, (or unbecomingly), by deceiving each other. 183. (29).(-{KYE MA SEMS CAN 'DI DAG NI CHOG MI SHES PA STE RNYED PA DANG} {BKUR STI DANG TSIGS SU BCAD PA SPYOD KYANG BDAG CAG NI} {CHOG SHES PA'O SNYAM DU 'DZIN PA}): [-{KYE MA SEMS CAN 'DI DAG NI CHOG MI SHES PA STE RNYED PA DANG} {BKUR STI DANG TSIGS SU BCAD PA SPYOD KYANG BDAG NI} {CHOG SHES PA'O SNYAM DU 'DZIN PA}]: (-atr%ipta# vateme sattva# labha satka#ra shlokopacarita#s tr%ipta# sma iti pratija#nante) [-atr%ipta# bate#me sattva# labha satka#ra shloko#pacarita#s tr%ipta# sma iti pratija#nante]; (Thinking) Oh! These animated beings are unsatisfied (or not contented, though) they say they are satisfied, when they have obtained their profit, reverence, or praise in verse. 184. (30).(-{KYE MA SEMS CAN 'DI DAG NI KHYIM GI GNAS NAS}) {SDUG BSNGAL} {GYI SNOD KUN NAS NYON MONGS PA CAN RTAG TU DGA' BA}): [-{KYE MA SEMS CAN 'DI DAG NI KHYIM GYI GNAS SDUG BSNGAL} {GYI SNOD KUN NAS NYON MONGS PA CAN LA RTAG TU DGA' BA}]: (-nitya#bhirata# vateme sattva# eka#nta klis%t%a# duh%kha bha#jane gr%iha#va#se) [-nitya#bhirata# bate#me sattva# eka#nta klis%t%a# duh%kha bha#jane gr%iha#va#se]; (Thinking) Oh! These animate beings are always fond of their houses, the vessel(-abode) of all sorts of distresses. 185. (31).(-{CHOS THAMS CAD NI RGYUS NYE BAR' GRO BA STE BSGRUB PAS} (P.16) {NYE BAR GNAS PA'I MTSAN NYID}) (-{CHOS THAMS CAD NI RGYUS KYIS NYE BAR 'GRO BA STE BSGRUB PAS} {NYE BAR GNAS PA'I MTSAN NYID}) [-{CHOS THAMS CAD NI RGYUS NYE BAR 'GRO BA STE SGRUB PAS} {NYE BAR GNAS PA'I MTSAN NYID}]: (-ka#ran%opaga#h% punah% sarva dharma# bidha#pana pratyupastha#na laks%an%a#h%) (-ka#ran%opaga#h% punah% sarva dharma# vit%ha#pana pratyupastha#na laks%an%a#h%) (-ka#ran%opaga#h% punah% sarva dharma# vis%t%ha#pana pratyupastha#na laks%an%a#h%) [-ka#ran%opaga#h% punah% sarva dharma#h% vit%ha#pana pratyupastha#na laks%an%a#h%]; (Thinking) again, everything is produced by efficient causes and when thus formed, it acquires the criterion of existence. 186. (32).(-{SEMS CAN RNAMS NI CHAGS PA MED PA'I YE SHES DAM PA} [P.256] {KHYAD PAR DU 'PHAGS PA YONGS SU MYA NGAN LAS 'DAS PA 'DI BTAH} {ZHING GANG 'DI NYAN THOS KYI THEG PA DANG RANG SANGS RGYAS} {KYI THEG PA DMAN PA 'TZOL BA YIN GYI DE DAG LA GANG 'DI} {SANGS RGYAS KYI YE SHES PA LA DMIGS PAR BYA BA'I PHYIR} {RGYA CHEN PO LA BLO MOS PAR BYA'O ZHES SEMS CAN RNAMS LA} {DE BZHIN GSHEGS PA'I THUGS RJE CHEN PO SKYE'O}) (-{SEMS CAN RNAMS NI CHAGS PA MED PA'I YE SHES DAM PA} {KHYAD PAR DU 'PHAGS PA YONGS SU MYA NGAN LAS 'DAS PA 'DI BTAH} {ZHING GANG 'DI NYAN THOS KYI THEG PA DANG RANG SANGS RGYAS} {KYI THEG PA DMAN PA 'TZOL BA YIN GYIS DE DAG LA GANG 'DI} {SANGS RGYAS KYI YE SHES PA LA DMIGS PAR BYA BA'I PHYIR RGYA} {CHEN PO LA BLO MOS PAR BYA'O ZHES SEMS CAN RNAMS LA} {DE BZHIN GSHEGS PA'I THUGS RJE CHEN PO SKYE'O}) [-{SEMS CAN RNAMS NI CHAGS PA MED PA'I YE SHES DAM PA} {KHYAD PAR DU 'PHAGS PA YONGS SU MYA NGAN LAS 'DAS PA 'DI BTANG} {ZHING GANG 'DI NYAN THOS KYI THEG PA DANG RANG SANGS RGYAS} {KYI THEG PA DMAN PA 'TZOL BA YIN GYI DE DAG LA GANG 'DI} {SANGS RGYAS KYI YE SHES PA LA DMIGS PAR BYA BA'I PHYIR} {RGYA CHEN PO LA BLO MOS PAR BYA'O ZHES SEMS CAN RNAMS LA} {DE BZHIN GSHEGS PA'I THUGS RJE CHEN PO SKYE'O}]: (-idam% punar agram asan$ga jn~a#nam utsr%ijya vishis%t%a parinirva#n%ata#m sattva# hinaya#nam% pra#rthayante yad idam shra#vaka pratyekabuddhaya#nam% tebhya uttara matim% rocayisya#mi#ti yad ida buddha jn~a#na#dhya#lambanata#ya#i iti tatha#gatasya sattves%u maha#karun%opadyate) (-idam% punar agram asan$ga jn~a#nam utsr%ijya vishis%t%a parina#rtham% sattva# hinaya#nam% pra#rthayante yad idam shra#vaka pratyekabuddhaya#nam% tebhya uttara matim% rocayisya#mi#ti yad ida buddha jn~a#na#dhya#lambanata#ya#i iti tatha#gatasya sattves%u maha#karun%opadyate) [-idam% punar agram asan$ga jn~a#nam utsr%ijya vishis%t%a parinirva#n%a#rtham% sattva# hinaya#nam% pra#thayante yad idam shra#vaka pratyekabuddhaya#nam% tebhya uda#ra matim% rocayis%ya#mi#ti yad ida buddha jn~a#na#dhya#lambanata#ya#i iti tatha#gatasya sattves%u maha#karun%o#padyate]; (Thinking) the animated beings having renounced this impartial holy, excellent, and emancipated wisdom, (are) following the low-principled doctrines of the shra#vakas, and the self-sainted Risis therefore, to make them know the wisdom of the Buddha and to produce reverence in their minds for the great extent of his perfections, the Tatha#gata mercifully assists the animated beings. (Again, the beings, relinquishing the superior absolute knowledge, long for the Narrow Vehicle (the Hi#naya#na) such as the method of the Disciples and the Pratyeka-Buddhas for the attainment of a restricted form of Nirva#n%a; to them I will suggest the wide outlook for their adherence to (the path leading to) the knowledge of the Buddha: thus arises the Tatha#gata's Compassion for the beings. 187. Sec.11.{MA 'DRES PA'I DRAN PA NYE BAR BZHAG PA GSUM GYI MING LA}: (-tri#n%ya# venika#ni smr%ityu pastha#na#ni na#ma#ni) (-A+B tri#n%ya# ven%ika#ni smr%ityu pastha#na#na na#ma#ni) [-tri#n%ya# venika#ni smr%ityu pastha#na na#ma#ni]; The Names of the Three Kinds of Self-recollection or Equality of the Mind('s Absolute Meditations). 188. (1).{GUS PAR NYAN PA RNAMS LA SEMS SNYOMS PA}: shushru#s%ama#n%es%u sama cittata#; The equality of mind towards those that do hearken to him with reverence, (or are anxious to hear him). 189. (2).{GUS PAR MI NYAN PA RNAMS LA SEMS SNYOMS PA}: ashusra#s%ama#n%es%u sama cittata#; The equality of the mind towards those that do not hearken to him with due reverence. 190. (3).(-{GUS PAR NYAN PA DANG GUS PAR MI NYAN PA RNAMS LA SEMS} (P.17) {SNYOMS PO'O}) [-{GUS PAR NYAN PA DANG GUS PAR MI NYAN PA RNAMS LA SEMS} {SNYOMS PO}]: sushru#s%ama#n%a#shushru#s%ama# Nes%u sama cittata#; The equality of the mind towards both those that hearken to him with reverence, and those that do not. 191. Sec.12.(-{BSRUNG BA MED PA BZHI'I MING LA}) [P.257] [-{BSRUNG MED PA BZHI'I MING LA}]: (-catva#ry araks%ya#n%i) (-A catva#ry a#raks%a#n%i) (-B catva#ry a#raks%ya#n%i) [-catvary araks%ya#n%i] [+Pali arakkheyya]; The Names of the Four Things (Which are) Without Defence (or That are Inconstestable, or Are Those That Are Not to be Guarded Against, or Warded-off). 192. (1) (-{DE BZHIN GSHEGS PA'I SKU'I 'PHRIN LAS KYI SPYOD PA YONGS} {SU DAG PA STE, DE BZHIN GSHEGS PA LA SKU'I 'PHRIN LAS KYI} {SPYOD PA YONGS SU MA DAG PA MED PA'O}) [-{DE BZHIN GSHEGS PA'I SKU'I PHRIN LAS KYI SPYOD PA YONGS} {SU DAG PA STE, DE BZHIN GSHEGS PA LA SKU'I PHRIN LAS} {SPYOD PA YONGS SU MA DAG PA MED PA}] [-{DE BZHIN GSHEGS PA'I SKU'I PHRIN LAS KYI SPYOD PA YONGS} {SU DAG PA STE, DE BZHIN GSHEGS PA LA SKU'I PHRIN LAS} {YONGS SU MA DAG PA MED PA}]: parishuddha ka#ya samuda#ca#ras tatha#gatah% na#sti tatha#gatasya# parishuddha ka#ya samuda#ca#rata#; All the bodily doings (or practices) of the Tatha#gata are pure; there is none among his performances (or works) that is not entirely pure. 193. (2).(-{DE BZHIN GSHEGS PA'I GSUNG GI 'PHRIN LAS KYI SPYOD PA} {YONGS SU DAG PA STE, DE BZHIN GSHEGS PA LA GSUNG 'PHRIN} {LAS KYI SPYOD PA YONGS SU MA DAG PA MED PA'O}) [-{DE BZHIN GSHEGS PA'I GSUNG GI PHRIN LAS KYI SPYOD PA} {YONGS SU DAG PA STE, DE BZHIN GSHEGS PA LA GSUNG PHRIN} {LAS KYI SPYOD PA YONGS SU MA DAG PA MED PA}] [-{DE BZHIN GSHEGS PA'I GSUNG GI PHRIN LAS KYI SPYOD PA} {YONGS SU DAG PA STE, DE BZHIN GSHEGS PA LA GSUNG PHRIN} {LAS YONGS SU MA DAG PA MED PA}] : parishuddha va#k samuda#ca#ras tatha#gatah% na#sti tatha#gatasya# parishuddha va#k samuda#ca#rata#; All the commandments of the Tatha#gata are pure; there is none among his commandments of the Tatha#gata that is not entirely pure. 194. (3).(-{DE BZHIN GSHEGS PA'I THUGS 'PHRIN LAS KYI SPYOD PA YONGS SU} {DAG PA STE, DE BZHIN GSHEGS PA LA THUGS 'PHRIN LAS KYI SPYOD} {PA YONGS SU MA DAG PA MED PA'O}) [-{DE BZHIN GSHEGS PA'I THUGS PHRIN LAS KYI SPYOD PA YONGS SU} {DAG PA STE, DE BZHIN GSHEGS PA LA THUGS PHRIN LAS KYI} {SPYOD PA YONGS SU MA DAG PA MED PA'O}] [-{DE BZHIN GSHEGS PA'I THUGS PHRIN LAS KYI SPYOD PA YONGS SU} {DAG PA STE, DE BZHIN GSHEGS PA LA THUGS KYI} {SPYOD PA YONGS SU MA DAG PA MED PA'O}]; parishuddha manah% samuda#ca#ras tatha#gatah% na#sti tatha#gatasya# parishuddha manah% samuda#ca#rata#; All the thoughts (or mental operations) of the Tatha#gata are pure; there is none among his thoughts that is not entirely pure. 195. (4).(-{DE BZHIN GSHEGS PA LA 'TZO BA YONGS SU DAG PA STE,} {DE BZHIN GSHEGS PA LA 'TZO BA YONGS SU MA DAG PA MED PA'O}) [-{DE BZHIN GSHEGS PA LA 'TZO BA YONGS SU DAG PA STE,} {DE BZHIN GSHEGS PA LA 'TZO BA YONGS SU MA DAG PA MED PA}]: parishuddha jivas tatha#gatah% na#sti tatha#gatasya# parishuddha jivata#; The life (or manner of living) of the Tatha#gata are pure; there is nothing in his life that is not entirely pure. 196. Sec.13.(-{SO SO YANG DAG PAR RIG PA BZHI'I MING LA}) (P.18) [P.258] [-{SO SO YANG DAG PA BZHI'I MING LA}]: catva#ri pratisam%vidah% (-catva#rah% pratisam%vidah%) (-A catva#ri pratisam%vidah%) (-B catasrah% pratisam%vidah%) [-catasrah% pratisam%vidah%]; The Names of Four Kinds of Discrimination or Understanding. 197. (1).{CHOS SO SO YANG DAG PAR RIG PA}: dharma pratisam%vit; The clear perception of the different doctrines (or religious articles). 198. (2) {DON SO SO YANG DAG PAR RIG PA}: artha pratisam%vit; The clear understanding of the different meanings. 199. (3).{NGES PA'I TSIG SO SO YANG DAG PAR RIG PA}; nirukti pratisam%vit; The clear understanding of the truly different words (nirukti equals an etymological analysis; interpretation of the original language of the Holy Scriptures). 200. (4).{SPOBS PA SO SO YANG DAG PAR RIG PA}: pratibha#na pratisam%vit; The clear understanding of the (different) import or force. 201. Sec.14.(-{MNGON PAR SHES PA DRUG GI MING LA,} -{MNGON PAR SHES PA DRUG GI LNGA'I MING LA}) [-{MNGON PAR SHES PA LNGA'I MING LA}]: (-Sad% abhijn~a# na#ma#ni) [-pan~ca#bhijn~a# na#ma#ni]; The Five (?) Kinds of Evidient Perception or Knowledge (Supernatural Powers or Intuitional Knowledge). (See D. XX and M. XIV). 202. (1).{LHA'I SPYAN} (-{LHA'I MIG}): divyam% caks%uh%; Divine Eye (vision). 203. (2).{LHA'I SNYAN} (-{LHA'I RNA BA}): (-divyam% shrotram%) [-divyam% shrotram]; Divine Ear (Hearing). 204.@ (3). (NA): parasya cetah% parya#ya jn~a#nam; (NA). 205. (4a).(-{PHA ROL GYI SEMS SHES PA}) [-{PHA ROL GSHAN SEMS SHES PA}]: paracitta jn~a#nam; Knowledge of other's mind (thoughts). 206. (4b).{SEMS KYI RNAM GRANGS SHES PA}: cetah% parya#ya jn~a#nam% (-citta parya#ya jn~a#nam%) [-cetah% parya#ya jn~a#nam]; Knowledge of the synonymous terms for the heart or mind. 207. (5).{SNGON GYI GNAS RJES SU DRAN PA SHES PA}: pu#rva niva#sa#nu smr%iti jn~a#nam; Knowledge of recollecting the places of former abodes (in the several transmigrations). 208. (6).{RDZUL 'PHRUL GYI BYA BA SHES PA}: (-Riddhi vidhi jn~a#nam%) [-Riddhi vidhi jn~a#nam]; Knowledge of miraculous transformations. 209. (7).{ZAG PA ZAD PA SHES PA}: a#shrava ks%aya jn~a#nam; (P.19) Knowledge of the Absence of all imperfections; (D. Knowledge how to destroy human passions). 210. Sec.15.(-{MNGON PAR SHES PA'I DRUG GI SKABS NAS 'BYUNG BA'I} [P.259] {MING LA,} -{MNGON PAR SHES PA BYED PA'I LA}): abhijn~a# karma#n%i; On the Names (or Terms) Originating with the Occassions (or Circumstances) of the Six (? Kinds of) Evident Knowledge. 211. (1).{JI LTAR SEMS MNYAM PAR GZHAG PA BSHIN DU BDAG GI STAN GYI} {STENG DU MI SNANG BAR 'GYUR}: yatha# sama#hite citte svi#ya a#sane`ntarhita (-yatha# sama#hite citte svaye a#sane`ntarhitah%); He disappears from his seat as soon as he thinks in his mind. 212 * (2) (-{NAM MKHAH LA MNGON DU 'PHAGS PA STE SPYOD LAM RNAM PA BZHI BYED}) (-{NAM MKHAH LA MNGON PAR 'PHAGS TE SPYOD LAM RNAM PA BZHI BYED}) [-{NAM MKHAH LA MNGON DU 'PHAGS TE SPYOD LAM RNAM PA BZHI BYED}]: viha#yasa#bhyudgamya catur vidham i#rya# patham% kalpayati; Having lifted himself up in the air, he exhibits four kinds of actions (or practices). 213. (3).{LUS KYI STOD NAS ME 'BAR}: (-uparimah% ka#yah prajvalati) [-uparimah% ka#yah% prajvalati]; From the upper part of his body issues fire. 214. (4).(-{LUS KYI SNAD NAS CHU RGYUN GRANG MO 'BAB}) [-{LUS KYI SNAD NAS CHU GRANG MO'I RGYUN 'BAB}]: adhah% ka#ya#c chi#tala# va#ridha#ra#h% syandante; From the lower part of his body oozes a stream of cold water. 215. (5).{RDZUL 'PHRUL GYI YUL RNAM PA MANG PO MYONG BAR BYED PA YIN}: (-aneka vidham Riddhi vis%ayam% pratyanubhavati) [-aneka vidham Ridhi vis%ayam% pratyanubhavati]; He enjoys several sorts of plans of miraculous exhibitions. 216. (6).{GCIG TU GYUR NAS MANG POR 'GYUR}: eko bhu#tva# bahudha# bhavati; After becoming single he becomes many (or after having changed himself into one he changes again into many. 217. (7).{MANG POR GYUR NAS GCIG 'GYUR}: (-bahudha# bhu#tva#iko bhavati) [-bahudha# bhu#tva#eko bhavati]: Being manifold he becomes single. 218. (8).(-{SNANG BAR 'GYUR CING MI SNANG BAR YANG 'GYUR}) [-{SNANG BAR 'GYUR ZHING MI SNANG BAR YANG 'GYUR}]: a#vir bhavati tiro bha#vam api pratyanubhavati; From being evidently present he disappears. 219. (9).{RTZIG PA LA YAN THAD KAR 'GRO RA BA LA YANG THAD KAR 'GRO}: (P.20) (-tirah kud%yam% tirah% pra#ka#ram) [-tirah kudyam% tirah% pra#ka#ram]; He walks in an oblique posture on the side of the wall ditto of an enclosure. 220. (10).{RI LA YANG MA THOGS PAR 'GRO}: parvatam apy asajjama#no gacchati; He goes also unhindered through a hill or a mountain. 221. (11).{NAM MKHAS LA YANG 'GRO STE DPER NA 'DAB CHAGS BYA BZHIN NO}: (-a#ka#sha vikramate tadyatha# paksi# shakunih%) [-a#ka#she vikramate tadyatha# paks%i# shakunih%; He walks (moves, goes, proceeds) in the void space above (or the air) as a winged bird. 222. (12).{SA LA YANG STENG DU 'BYUNG BA DANG BYE'U ZUL BYED DE} [P.260] {DPER NA CHU LA BYA BA BZHING NO}: (-prithivya#m unmajjana nimajjanam% karoti tadyatha#pi na#modake) (-prithivya#m unmajjana nimajjanam% karoti tadyatha#pi na#mo#dake]; He sinks under the ground and heaves himself again as one does in water. 223. (13).{CHU LA YANG MI NUB PAR 'GRO STE DPER NA SA CHEN PO LA BYA BA} {BZHING NO}: udake'py abhdyama#no gacchati tad yatha#pi na#ma maha# pr%ithivya#m; He walks on water without sinking into it, as one walks on the (vast) continent or dry land. 224. (14).(-{DU BA 'THUL BAR YANG BYED 'BAR BAR YANG BYED DE DPER NA ME'I} {PHUNG PO CHEN PO BZHING NO}) [-{DU BA 'THUL BAR YANG BYED 'BAR YANG BYED DE DPER NA ME'I} {PHUNG PO CHEN PO BZHING NO}]: dhu#mayaty api prajvalaty api tad yatha#pi na#ma maha#n agni skandhah%; He also causes to arise smoke and flame as a great heap of fire. 225. (15).{DBAG GI LUS LAS KYANG CHU'I RGYUN CHEN PO 'BYIN TE DPER NA} {SPRIN CHEN PO BZHING NO}: svaka#ya#d api maha# va#ridha#ra# utsr%ijati tad yatha#pi na#ma maha# meghah%; From (or out of) his body also he makes flow a large stream of water as a great cloud. 226. (16).{CHU'I RGYUN DE DAG GIS STONG GSUM GYI STONG CHEN PO'I 'JIG} {RTEN GYI KHAMS 'DI BSREGS SHIN TSIG STE MES RAB TU 'BAR} {ZHIN 'BAR BA GCIG TU GYUR BA ZHI BAR BYED DO}: [-ya#bhir va#ridha#ra#bhir ayam% tri sa#hasra maha# sa#hrsro lokadha#tur a#di#ptah% pradiptah% sam%prajvalito'gnina# ekajvali#bhuto nirva#pyate) [-ya#bhir va#ridha#ra#bhir ayam% tri sa#hasra maha# sa#hasro lokadha#tur a#di#ptah% pradi#ptah% sam%prajvalito'gnina# ekajvali#bhu#to nirva#pyate]; By those steams of water he quenches the fire that has broiled, burnt and involved into one common or universal flame all the three thousand and great thousands of regions (or mansions) of the world. 227. (17).(-{ZLA BA DANG NYI MA 'DI GNYIS 'DI LTAR RDZU 'PHRUL CHE BA} (P.21) {'DI LTAR MTHU CHE BA 'DI LTAR GZI BRJID CHE BA YANG LAG PAS} {DZIN CING KUN TU NYUG PAR BYED DO}) [-{ZLA BA DANG NYI MA 'DI GNYIS 'DI LTAR RDZU 'PHRUL CHE BA 'DI} {LTAR MTHU CHE BA 'DI LTAR GZI BRJID CHE BA LA YANG LAG PAS} {DZIN CING KUN TU NYUG PAR BYED DE}]: (-ima#vapi candra su#rya#n evam maharddhika#u evam% maha#nubha#va#n evam% maha#njaska#u pa#n%ina# para#mr%is%ati parima#rjayati) [-ima#vapi candra su#rya# evam% mahardhika#u evam% maha#nubha#va# evam% maha#mjaskau pa#n%ina# para#mr%is%ati parima#rjayati]; The moon and the sun also these so wonderful, so powerful (or efficatious) and so beautifully shining bodies he touches with his hand and handles (or feels) them all over. 228. (18).{TSANGS PA'I 'JIG RTEN GYI BAR DU SEMS CAN RNAMS LA LUS KYIS} {DBANG BSGYUR RO}: (-ya#vad brahma loka#d api sattva#n ka#yena vashe vartayati) [-ya#vad brahma loka#d api sattva#m% ka#yena vashe vartayati]; [+M sattvam. S. sattvan in agreement with the Tib]; He rules (or has power) over the body of all animate existences as far as the world of brahma. 229. (19a).(-{RNAM PA DANG BCAS YUL PHYOGS DANG BCAS GZHI CI LAS} [P.261] {'GYUR PA DANG BCAS PA SNGON GYI GNAS RJES SU DRAN PA}) [-{RNAM PA DANG BCAS YUL PHYOGS DANG BCAS GZHI CI LAS} {'GYUR PA DANG BCAS SNGON GYI GNAS RJES SU DRAN PA}]: (-sa#ka#ram% soddesham% sanida#nam% pu#rva niva#sam anusmarati sma) [-sa#ka#ram% so#ddesham% sanida#nam% pu#rva niva#sam anusmarati sma]; Together with the species (or kind of animate existences) together with the quarter (of the world where he lived) together with the causes thereof he recollects his former abodes (or residing places). 230. (19b-1).{TSE RABS DRAN PA} (-{SKYE BA}) (-{SKYE BA TSE RABS DRAN PA}): ja#ti smarah%; He recollects his several generations. (19b-2).(-{CHE GE MO ZHIG NA BDAG GI MIN 'DI ZHES BYA BAR GYUR}) [-{CHE GE MO ZHIG NA BDAG GI MING 'DI ZHES BYA BAR 'GYUR}]: amutra#ham a#sam evam%na#ma#; At such a place I had such a name. (19b-3).{RIGS 'DI ZHES BYA}: evam% ja#tih%; Such a caste (or I was of such and such a nation, tribe or caste). (19b-4).(-{RUS NI 'DI ZHES BYA}) [-{RUS 'DI ZHES BYA}]: evam% gotrah%; Such a family (or family extract or extraction). (19b-5).(-{ZAS NI 'DI LTA BU ZHIG ZA}) [-{ZAS 'DI LTA BU ZHIG ZA}]: evam a#ha#rah%; I had such and such food. (19b-6).(-{BDE BA DANG SDUG BSNGAL NI 'DI LTA BU ZHIG MYONG}) [-{BDE BA DANG SDUG BSNGAL PA 'DI LTA BU ZHIG MYONG}]: evam% sukha duh%kha pratisam%vedi#; I have enjoyed such and such happiness or pleasure and suffered such and such distress or pain. (19b-7).(-{YUN NI 'DI SRID CIG GNAS}) [-{YUN 'DI SRID CIG GNAS}]: evam% cira sthitikah%; I resided (remained) there for such and such a period of time. (19b-8).(-{TSE NI 'DI TSAM ZHIG THUB}) [-{TSE 'DI TSAM ZHIG THUB}]: evam a#yus% paryantah%; I obtained such and such a length of life (or my life extended thus far). (19b-9).(-{DE NAS TSE 'PHOS NAS CHE GE MO ZHIG TU SKYES}) [-{DE NAS SHI 'PHOS NAS CHE GE MO ZHIG TU SKYES}]: (-tatash cyuto'mutropapannah%) [-tatash cyuto'mutro#papannah%]; Thence dying away I was born again at such and such a place. (19b-10).{DE NAS TSE 'PHOS NAS KYANG YANG 'DIR SKYES}: tatash cyuta iha#py upapannah%; Thence changing (or shifting) my life by death I was born again here. 231. Sec.16.{CHOS 'PHRUL GSUM GYI MING LA}: tri#n%i pra#tiha#rya#n%i; (P.22) The Names of the Three Kinds of Juggle or Illusory Shows (Miracles or Miraculous Exhibitions). 232. (1).{RDZU 'PHRUL GYI CHO 'PHRUL}: Riddhi pra#tiha#ryam; The trick of miraculous transformations. (Note: P. Wonder of psychic power.) 233.* (2).{KUN BRJOD PA'I CHO 'PHRUL} (-{KUN TU BRJOD PA'I RDZU 'PHRUL GYI CHO 'PHRUL}): (-a#doshana# pra#tiha#ryam) [-adeshana# pra#tiha#ryan]; An Illusory Exhibition (Note: P.262. A trick or marvellous ability of mind-reading or guessing other peoples character). 234. (3).{RJES SU BSTAN PA'I CHO 'PHRUL} [P.262] (-{RJES SU BSTAN PA'I RDZU 'PHRUL GYI CHO 'PHRUL}]: anusha#sani# pra#tiha#ryam; The display of prodigies (Note: P. The miracle of teaching, the wonder worked by the commandments [of the Buddha]). 235. Sec.17.{SKYES BU CHEN PO'I MTSAN SUM CU RTZA GNYIS KYI MING LA}: [P.92] (-dva#trim%shan maha# purus%a laks%an%a#ni) (-A dva#trim%shad maha# purus%a laks%an%a#ni) [NA]; The Names of the Thirty-two Characteristic Signs of the Great Man (Purusa). 236. (1).{DBU GTZUG TOR DANG LDAN PA}: us%n%i#s%a shi#raskata#; Having on the crown of his head an ornamental excrescence. 237. (2).{DBU SKRA GYAS SU 'KHYIL BA}: (-pradaks%in%a#vartta keshah%) [-pradaks%in%a#varta kesha]; The hair on his head turning to the right side. 238. (3).(-{DPRAL BA'I DBYES MNYAM PA}) [-{DPRAL BA'I DBYES CHE BA}] (-sama lata#t%ah%) [-sama lata#t%a]; A broad and open forehead. 239. (4).{MDZOD SPU}: (-urn%a# keshah) [-urn%a# kos%o]: The hair of treasure (a single hair in the middle of his forehead). 240. (5).{SPYAN MTHON MTHING LA BA'I RDZI MA LTA BU}: (-abhini#la netra gopaks%ma#) [-atini#la netra gopaks%ma]; With dark blue eyes, like those of a cow or deer. (Note: In most lists these are treated as two separate numbers: while the reading of the second word is `gopaksa'). 241. (6).{TSEMS BZHI BCU MNGA' BA}: (-catva#rim%shad dantah%) [P.93] [-catva#rim%shad danta]; Having fourty teeth. 242. (7).{TSEMS MNYAM PA}: (-sama dantah%) [-sama danta]; Equal or uniformed teeth. 243. (8).{TSEMS THAGS BZANG BA}: (-avirala dantah%) [-avirala danta]; Well-arranged teeth. 244. (9).{TSEMS SHIN TU DKAR BA}: (-su shukla dantah%) [-su shukla danta]; Very white teeth. 245. (10).{RO BRO BA'I MCHOG DANG LDAN PA}: rasa rasa#grata#; (P.23) Having the best taste. 246. (11).(-{'GRAM PA SENG GE 'DRA BA}) [-{'GRAM PA SE NGA GE'I 'DRA BA}]: (-sim%ha hanuh%) [-sim%ha hanu]; A jaw like that of a lion. 247. (12).{LJAGS SHIN TU RING ZHING SRAB PA}: (-prabhu#ta tanu jihvah%) [-prabhu#ta tanu jihva]; A very long and subtle (thin) tongue. 248. (13).{TSANGS PA'I DBYANGS}: (-brahma svarah%) [-brahma svara]; A clear voice. 249. (14).{DPUNG MGO SHIN TU ZLUM PA}: (-su sam%vr%ita skandhah%) [-su sam%vr%ita skandha]; With well-rounded shoulders. 250. (15).{BDUN MTHO BA}: (-saptotsadah%) [-saptotsada]; Of seven spans (in stature). (Note: This is usually supposed to mean "having seven protuberances" [on the hands, feet, etc]. The Chinese says having the seven places full or rounded off). 251. (16).{THAL GONG RGYAS PA}: (-cita#ntara#m%sah%, -cira#ntara#m%sah%) [-cirantam%ra#sa]; Of fine complection. (Note: There has been much confusion in regard to this word. Minayeff reads `Cita#ntaramsa'. `Cita#ntaramsa' seems a more plausible reading but that does not explain Koros translation. The Chinese in de Harlez has `liang chien yan' which means "Having round (broad) shoulders." But `antaram%sa' means rather `breast' than shoulders. de Harlez MS. reads, he tells us `citantaranpa'. 252. (17).{PAGS PA SRAB CIN MDOG GSER 'DRA BA}: (-su#ks%ma suvarn%a cchavih%) [-su#ks%ma suvarn%a cchavi]; With a delicate and gold-like skin. (Note:In some lists this is taken for two separate qualities). 253. (18).(-{BZHENGS BZHIN DU MA BTUD PAR PHYAG PUS MO SLEBS PA}) [-{BZHENGS BZHIN DU MA BTUD PAR PHYAG PUS MOR SLEBS PA}]: sthita#navanata pralambaba#huta#; Standing, not bending himself, his hands each down to his knees. (Note: This is in the 80 Inferior Marks in de Harlez's list). 254. (19).{RO}.{STOD SENG GE'I 'DRA BA}: (-simha pu#rva#rdha ka#yah%) [sim%ha pu#rva#rdha ka#ya]; The upper part (or the trunk) of his body is like that of a lion. 255. (20).{SHING NYA GRO DHA LTAR CHU ZHENG GAB PA}: (-nyogrodha pariman%dalah%) [-nyagrodha pariman%dala]; His body is broad and extensive like the nyagrodha tree (Ficus Religiosa). 256. (21).{SPU RE RE NAS SKYES SHIN GYAS SU 'KHYIL BA}: (-eka#ika roma pradaks%in%a#vartah%) [-eka#ika roma pradaks%in%a#varta]; Each hair of his body turning to the right side. 257. (22).{SKU'I SPU GYEN DU PHYOGS PA}: (-u#rdhvaga romah%)[-u#rdhva#n$ga roma]; The hair of his body turning upwards. 258. (23).(-{'DOMS KYI SBA BA SBUBS SU NUB PA}) [-{'DOMS KYI LBU BA SBUBS SU NUB PA}]: (-koshagata vasti guhyah%) [-koshagata vasti guhya]; His private member is sunk into the body (not apparent). 259.* (24).{BRLA LEGS PAR ZLUM PA} (-{MDZES SHIN ZLUM PA}): suvarti toruh; With well-rounded or turned thighs. # (24a).{MDZES SHIN ZLUM PA}: suvarti toga; Beautiful & round. 260.* (25).{ZHABS KYI LONG BU MO'I TSIGS MI MNGON PA} (P.24) [P.94] [-{ZHABS KYI LONG BU MI MNGON PA}]: (-utsan$ga pa#dah%) [-ucchan$kha pa#da]; The joints of the ankles do not appear. 261.* (26).{PHYAG DANG ZHABS KYI MTHIL 'JAM SHIN GZHON SHA CHAGS PA}: (-mr%idu tarun%a hasta pa#da talah%) [-mr%idu tarun%a hast%a pa#da tala]; The palms of his hands and the soles of his feet being soft, having a juvenile flesh. 262.@ (27).{PHYAG DANG ZHABS DRA BAS 'BREL BA}: ja#la#vanaddha hasta pa#dah%; [NA]. 263.* (28).(-{SOR MO RING BA}) [-{PHYAG SOR RING MO PHYAG DANG ZHABS GNYIS DRA BAS 'DREL PA}]: (-di#rgha#n$gulih%) [-di#rgha#n$guli]; With long fingers. 264. (29).{PHYAG DANG ZHABS KYI MTHIL 'KHOR LO'I MTSAN DANG LDAN PA}: (-cakra#n$kita hasta pa#dah%) [-cakra#n$kita hasta pa#da tala]; Having his palms and soles marked with a wheel. 265. (30).{ZHABS SHIN TU GNAS PA}: (-supratis%t%hita pa#dah%) [-supratis%t%hita pa#da]; With very firm or steady feet. 266. (31).(-{ZHABS KYI MTHIL RTING PA YANGS PA}) [-{ZHABS KYI RTING PA YANGS PA}]: (-a#yata pa#da pa#rs%n%ih%) [-a#yata pa#da pars%n%i]; With broad heels. 267. (32).(-{BYIN PA RI DWAGS AAI NE YA'I LTA BU}: [-{BYIN PA RI DWAGS AAE NA YA LTA BU}: (-a#ineya jan$ghah%) [-a#in%eya jan$gha]; With legs like those of the deer (ain%eya). 268. Sec.18.(-{DPE BYAD BZAN PO BRGYAD CU'I MING LA}) (-{DPE BYAD BZAN PO BRGYAD BCU'I MING LA}) [-{DPE BYAD BZAN PO BRGYAD CU'I MING MTSAN}]: (-ashi#ty anuvyan~jana#ni) [NA]; The Names of the Eighty Symmetrical Parts, Proportions, or Points of Beauty; On the Body of the Great Purusa or Any Buddha. 269. (1).(-{SEN MO KYI MDOG LTA BU,} -{SEN MO'I KYI MDOG LTA BU,} [-{SEN MO ZANGS KYI MDOG LTA BU}]: (-a#ta#mra nakhah%) [-a#ta#mra nakha]; With copper-colored nails on his hands. 270. (2).{SEN MO'I MDOG SNUM PA} (-{SEN MO MDOG SNUM PA}): (-snigdha nakhah%) [-snigdha nakha]; With smooth or unctious nails. 271. (3).{SEN MO MTHO BA}: (-tun$ga nakhah%) [-tum%ga nakha]; With high or elevated nails. 272. (4).{SOR MO RNAMS ZLUM PA}: (-vr%itta#n$gulih%) [-vr%itta#n$guli, -vr%itta#m%guli]; With round fingers. 273. (5).{SOR MO BYIN GYIS PHRA BA}: (-anupu#rva#n$gulih%) (P.25) [-anupu#rva#n$guli]; With small finger joints. 274. (6).{SOR MO RNAMS RGYAS} [{PA}]: (-cita#n$gulih%) [-cita#n$guli, -cita#m%guli, Syn. paryam%guli]; With full fingers. 275. (7).{RTSA MI MNGON PA}: (-nigu#d%ha shirah%) [-nirgat% shira]; The veins (Note: Csomo tentatively puts it "muscles or nerves") not appearing (invisible). 276. (8).{RTSA MDUD MED PA}: (-nirgranthi shirah%) [-nirgranthi shira]; There being no knots in his veins (Csoma puts tentatively "muscles or nerves." 277. (9).{LONG BU MI MNGON PA}: (-gu#d%ha gulphah%) [-gu#t%a gulpha, for gu#d%ha]; A round or not visible ankle. 278. (10).{ZHABS MI MNYAM PA MED PA}: (-avis%ama pa#dah%) [-avis%ama pa#da]; No unevenness or disproportion in his feet. 279. (11).{SENG GE'I STABS SU GSHEGS PA}: sim%ha vikra#nta ga#mi#; Walking in the manner of a lion. 280. (12).{GLANG PO CHE'I STABS SU GSHEGS PA}: na#ga vikra#nta ga#mi#; Walking like a elephant. 281. (13).{NANG PA'I STABS SU GSHEGS PA}: ham%sa vikra#nta ga#mi#; Walking like a goose or swan. 282. (14).{KHYU MCHOG GI STABS SU GSHEGS PA}: vr%is%abha vikra#nta ga#mi#; Walking like a bull (or the leader of the herd). 283. (15).(-{GYAS PHYOGS SU LDOG CING GSHEGS PA} [P.95] [-{GYAS PHYOGS SU LNGOG CING GSHEGS PA} (-pradaks%in%a#varta ga#mi#) [-pradaks%in%avr%itta ga#mi#]; Turning to the right side in his walking. 284. (16).{MDZES PAR GSHEGS PA}: ca#ru ga#mi#; Walking in a handsome manner. 285. (17).{MI GYO BAR GSHEGS PA}: avarkra ga#mi#; Walking up-rightly (or not crookedly). 286. (18).{SKU 'KHRIL BAG CHAGS PA}: (-vr%itta ga#trah%) [-vr%itta ga#tra]; A chosen body. 287. (19).{SKU BYI DOR BYAS PA LTA BU} (-{SKU BYI DOR BYAS PA}): (-mr%is%t%a ga#trah%) [-mr%is%t%a ga#tra]; His body well cleansed, or made clean. 288. (20).(-{SKU RIM PAR 'TSHAM PA}) [-{SKU RIM PAR 'TSHAMS PA}]: (P.26) (-anupu#rva ga#trah%) [-anupu#rva ga#tra]; A well arranged body. 289. (21).{SKU GTZANG BA}: (-shuci ga#trah%) [-shuci ga#tra]; A clean or pure body. 290. (22).{SKU 'JAM PA}: (-mr%idu ga#trah%) [-mr%idu ga#tra]; A soft or delicate body. 291. (23).{SKU RNAM PAR DAG PA}: (-vishuddha ga#trah%) [-vishuddha ga#tra]; A very clean (or a purified body). 292. (24).{MTSAN YONGS SU RDZOGS PA}: (-paripu#rn%a vyan~janah%) [-paripu#rn%a vyan~jana]; A full or perfect characteristic sign. 293. (25).{SKU KHO LAG YANGS SHIN BZANG BA}: (-pr%ithu ca#ru man%dala ga#trah%) [-pr%ithu ca#ru man%dala ga#tra, -pr%ithu ca#ru man%d%ala ga#tra]; An ample and sound-complextioned body (or a good complextion). 294. (26).{GOM PA SNYOMS PA}: (-sama kramah%) [-sama krama]; Making equal paces (in walking), walking uprightly. 295. (27).{SKU SHIN TU GZHON MDOG CAN}: (-sukuma#ra ga#trah%) [-sukuma#ra ga#tra]; With a juvenile body. 296. (28).{SKU ZHUM PA MED PA}: (-adi#na ga#trah%) [-adi#na ga#tra]; His body showing no fear (or distress). 297. (29).{SKU RGYAS PA}: (-unnata ga#trah%) [-utsada ga#tra]; A compact body. 298. (30).{SKU SHIN TU GRIMS PA}: (-susam%hita ga#trah%) [-susam%hata ga#tra]; A very patient or subdued body. 299. (31).(-{SKU YAN LAG DANG NYING LAG SHIN TU RNAM PAR 'BYED PA}) [-{YAN LAG NYING LAG SHIN TU RNAM PAR 'BYED PA}]: (-suvibhak ta#n$ga pratyan$gah%) [-suvibhak ta#n$ga pratyan$ga]; With a well-proportined (or disposed) members and limbs. 300. (32).{GZIGS PA RAB RIB MED CING RNAM PAR DAG PA}: (-vitimira vishuddha# lokhah%) [-vitimira vishuddha# lokha]; His sight, having no dimness, is very clear. 301. (33).{DKU ZLUM PA}: (-vr%itta kuks%ih%) [-vr%itta kuks%i]; A round side or rib side. 302. (34).(-{DKU SKABS PHIN PA}) [-{DKU}.{SKABS}.{PHYIN}.{PA}]: (-mr%is%t%a kuks%ih%) [-mr%is%t%a kuks%i]; A cleansed rib side. 303. (35).(-{DKU MA RNYONGS PA}) [-{DKU MA SNYONGS PA}]: (-abhugna kuks%ih%) [-abhugna kuks%i]; A even or not crooked side. 304. (36).(-{PHYAL PHYANG NGE BA}) [-{PHYAL 'PHYANG NGE BA}]: (P.27) (-ks%a#modarah%) [-ks%a#modara]; His belly hanging somewhat downwards. 305. (37).{LTE BA ZAB PA}: (-gam%bhi#ra na#bhih%) [-gam%bhi#ra na#bhi]; With a deep navel. 306. (38).{LTE BA GYAS PHYOGS SU 'KHYIL BA}: [P.96] (-pradaks%ina#varta na#bhih%) [-pradaks%in%a#vr%itta na#bhi]; His Navel Turning to the Right Side. 307. (39).{KUN NAS MDZES PA}: (-samanta pra#sa#dikah%) [-samanta pra#sa#dika, -samanta prasa#dika]; Handsome or beautiful on all sides. 308. (40).(-{KUN TU SPYOD PA GTZANG BA}) [-{KUN SPYOD GTZANG BA}]: (-shuci sama#ca#rah%, -shuci samuda#ca#rah) [-shuci sama#ca#ra]; Pure in all his manners or conduct of life. 309. (41).{SKU LA SME BA DANG GNAG BAG MED PA}: (-vyapagata tilaka ka#la ga#trah%) [-vyapagata bilaka ga#tra]; Having no freckles or dark spots on his body. 310. (42).{PHYAG SHIN BAL LTAR SHIN TU 'JAM PA}: (-tu#la sadr%isha sukuma#ra pa#n%ih%) [-tu#la sadr%isha sukuma#ra pa#n%i]; His hand like cotton is very soft. 311. (43).{PHYAG GI RI MO MDANGS YOD PA}: (-snigdha pa#n%i lekhah%) [-snigdha pa#n%i lekha]; Having bright (or unctuous) figures (lines) on his palms. 312. (44).{PHYAG GI RI MO ZAB PA}: (-gambhi#ra pa#n%i lakhah%) [-gambhi#ra pa#n%i lakha]; Having deep lines (marks or figures) on the palms of his hands. 313. (45).{PHYAG GI RI MO RING BA}: (-a#yata pa#n%i lekhah%) [-a#yata pa#n%i lekha]; With long incisions or figures on his palm. 314. (46).{ZHAL HA CANG YANG MI RING BA}: (-na#tya#yata vadanah%) [-na#tya#yata vadana]; His face is not too long. 315. (47).{ZHAL LA GZUGS KYI GZUGS BRNYAN SNANG BA} (-bimba pratibhimba darshana vadanah%) [-bimba pratibhimba darshana vadana -vimba prativimba darshana vadana]; In his face "the images of objects" may be seen (i.e., original and counterfeit) [+The Chinese says, whose lips have the lustre of the Bimba fruit (momordica monadelpha)]. 316. (48).{LJAGS MNYEN PA}: (-mr%idu jihvah%) [-mr%iju jihva, for mr%idu]; A soft (smooth) tongue. 317. (49).{LJAGS SRAB PA}: (-tanu jihvah%) [-tanu jihva]; A thin tongue. 318. (50).{LJAGS DMAR BA}: (-rakta jihvah%) [-rakta jihva]; A red tongue. 319. (51).{GLANG PO CHE'I NGA RO DANG 'BRUG GI SGRA DANG LDAN PA}: (-gaja garjita ji#mu#ta# ghos%ah%) [-gaja garjana ji#mu#ta ghos%a]; Having a voice like that of an elephant, and thunder. 320. (52).{GSUN SNYAN CIN MNYEN LA 'JAM PA}: (P.28) (-madhura ca#ru man~ju svarah%) [-madhura ca#ru man~ju svara]; His voice (or speech) is sweet, elegant, and soft. 321. (53).{MCHE BA ZLUM BA}: (-vr%itta dam%s%t%rah%) [-vr%itta dam%s%t%ra]; With round eye-teeth. 322. (54).{MCHE BA RNO BA}: (-ti#ks%n%a dam%s%t%rah%) [-ti#ks%n%a dam%s%t%ra]; With sharp eye-teeth. 323. (55).{MCHE BA DKAR PA}: (-shukla dam%s%t%rah%) [-shukla dam%s%t%ra]; With white eye-teeth. 324. (56).{MCHE BA MNYAM PA}: (-sama dam%s%t%rah%) [-sama dam%s%t%ra]; With like (uniform) eye-teeth, with even eye-teeth. 325. (57).{MCHE BA BYIN GYIS PHRA BA}: (-anupu#rva dam%s%t%rah%) [-anupu#rva dam%s%t%ra]; With well disposed eye-teeth. 326. (58).{SHANGS MTHO BA}: (-tun$ga na#sah%) [-tun$ga na#sa]; With a high or elevated nose. 327. (59).{SHANGS GTZANG BA}: (-shuci na#sah%) [-shuci na#sa]; With a clean nose. 328. (60) {SPYAN RNAM PAR DAG PA}: (-vishuddha netrah%) [-vishuddha netra]; With a very clear (or purified) eyes. 329. (61).{SPYAN YANGS PA}: (-visha#la netrah%) [-visha#la netra, -Ris%va netra]; Wide or large (deer) eyes. 330. (62).{RDZI MA STUG PA}: (-citra paks%ma#h%) [-citra paks%ma]; With thick eye-lashes. [P.97] 331. (63).(-{SPYAN DKAR NAG 'BYES SHIN PAD MA'I 'DAB MA'I MDANGS LTA BU}) (-{SPYAN DKAR NAG 'BYES SHIN PAD MA'I 'DAB MA'I MDANGS PA LTA BU}) [-{SPYAN DKAR NAG DBYES SHIN PADMA'I 'DAB MA'I MDANGS LTA BU}]; (-sita#sita kamaladala shakala nayanah%) [-sita#sita kamaladala shakala nayana -sita#sita kamala shakala nayana]; The white and black of his eyes (the pupils) like the brightness of the leaf of the hamala lotus flower. 332. (64).(-{SMIN TSUGS RING BA}) [-{SMIN}.{CHUGS}.{RING}.{BA}]: (-a#yata bhru#h%) [-ayata bhru#]; With a long eye-brow. 333. (65).{SMIN MA 'JAM PA}: (-shlaks%n%a bhru#h%) [-shlaks%n%a bhru#]; A soft eye-brow. 334. (66).{SMIN MA SPU MNYAM BA}: (-sama roma bhru#h%) [-sama roma bhru#]; An eye-brow of uniform hair. 335. (67).{SMIN MA SNUM PA}: (-snigdha bhru#h%) [-snigdha bhru#]; An unctuous or bright eye-brow. 336. (68).{SNYAN SHAL STUG CING RING BA}: (-pi#na#yata karn%ah%) [-pi#na#yata karn%a]; With a thick and long ear flap. 337. (69).{SNYAM MNYAM PA}: (-sama karn%ah%) [-sama karn%a]; With smooth (uniform) ears. 338. (70).{SNYAN GYI DBANG PO MA NYAMS PA}: (-anupahata karn%endriyah%) [-anupahata karn%endriya]; His organ of hearing is not debilitated. 339. (71).{DPRAL BA LEGS PAR DBYES PA}: (P.29) (-suparin%ata lala#t%ah%) [-suparin%ata lala#t%a]; With a broad, open forehead. 340. (72).{DPRAL BA DBYES CHE BA}: (-pr%ithu lala#t%ah%) [-pr%ithu lala#t%a]; With a large forehead. 341. (73).{DBU SHIN TU RGYAS PA}: (-suparipu#rn%a uttama#n$gah%) [-suparipu#rn%ottama#n$ga]; His chief member (the head) is compact (well accomplished). 342. (74).(-{DBU SKRA BUNG BA LTAR NAG PA}) [-{DBU SKRA BUNG BA LTAR GNAG PA}]: (-bhramara sadr%isha keshah%) [-bhramara sadr%isha kesha]; The hair of his head is black as a bee. 343. (75).{DBU SKRA STUG PA}: (-cita keshah%) [-cita kesha]; With thick or dense hair on his head. 344. (76).{DBU SKRA}.{'JAM}.{PA}: (-shlaks%n%a kesheh%) [-shlaks%n%a keshe]; With soft or fine hair. 345. (77).{DBU SKRA MA 'DZINGS PA}: (-asam%lulita keshah%, -asam%lud%ita kesha) [-asam%lulita kesha]; His hair is not intricate or perplexed. 346. (78).{DBU SKRA MI GSHOR BA}: (-aparus%a keshah%) [-aparus%a kesha]; The Hair of his head is not rough or complicated. 347. (79).(-{DBU SKRA DRI ZHIM BA}) [-{DBU SKRA DRI ZHIM PA}]: (-surabhi keshah%) [-surabhi kesha]; With sweet-smelling hair (of his head). 348. (80).{PHYAG DANG ZHABS DPAL GYI BE'U DANG BKRA SHIS DANG GYUNG} {DRUNG 'KHYIL BAS BRGYAN PA}: (-shri# vatsa svastika nandya#varta lalita pa#n%i pa#dah%) (-shri# vatsa svasrika nandya#varta laks%ito pa#n%i pa#dah%) [-shri# vatsa svasrika nandya#vartta lalita pa#n%i pa#da]; Both his hands and feet are adorned with the emblems (or figures) of prosperity, plenty, and the double-cross. 349.@ (81).{SDENG RIS} (-{DENG RIS 'KHYIL PA}): vardhama#nah%; [NA] 350. Sec.19.{DE BZHIN GSHEGS PA'I CHE BA MDO SDE LAS BYUNG BA'I MING} [P.88] (-{DE BZHIN GSHEGS PA'I CHE BA MDO SDE LAS BYUNG BA'I MING LA}): (-su#tra#nta uddhr%ita#ni tatha#gata ma#ha#tmya na#ma#ni) [NA]; The Names or Terms Expressive of the Excellance of Tatha#gata (or Buddha) Taken from the Su#tras. 351. (1).{BLO SHIN TU RNAM PAR DAG PA}: (-suvishuddha buddhih%) [-suvishuddha buddhi]; A very clear understanding. 352. (2).{GNYIS SU MED PA'I SPYOD PA} (-{GNYIS SU SPYOD PA MED PA}): (P.30) (-advaya samuda#ca#rah%) [-advaya samuda#ca#ra]; Upright conduct. 353. (3).{MTSAN NYID MED PA'I CHOS LA GZHOL BA}: [P.89] (-alaks%an%a dharma para#yan%ah%) [-alaks%an%a dharma para#yan%a]: Occupied (in meditation) with things that have no marks (or with metaphysical beings). 354. (4).{SANGS RGYAS KYI GNAS PAS GNAS PA}; (-buddha vi#ha#ren%a viharan, -buddha vi#ha#ren%a vi#ha#rah%) [-buddha viha#ren%a viha#ran]; Dwelling in the manner of Buddha. 355. (5).{SANGS RGYAS THAMS CAD DANG MNYAM PA NYID BRNYES PA}: (-sarva buddha samata# pra#ptih%) [-sarva buddha samata# pra#pta]; Has found (or arrived at) equality with all the Buddhas. 356. (6).(-{SGRIB PA MI MNGA' BA'I RTOGS PAR KHONG DU CHUD PA}) (-{SGRIB PA MI MNGA' BA'I RTOGS PAR THUGS SU KHONG DU CHUD PA}) (-{SGRIB PA MI MNGA' BAS RTOGS PAR THUGS SU KHONG DU CHUD PA}) [-{SGRIB PA MI MNGA' BAR RTOGS PAR THUGS SU CHUD PA}]: (-ana#varan%a gatim% gatah%) [-ana#varan%a gatim% gata]; Has learned how to judge without defects (or clearly). 357. (7).(-{PHIR MI ZLOG PA'I CHOS DANG LDAN PA}) [P.90] [-{PHIR MI ZDOG PA'I CHOS DANG LDAN PA}) (-apratyuda#vartya dharmah%) [-apratyuda#vartya dharma]; He is possessing unerring faith or principles. 358.@ (8).(-{SPYOD YUL GNYIS MI 'PHOGS PA,} -{SPYOD YUL GNYIS MI 'PHROG PA}) asam%ha#rya gocarah; (NA). 359. (9).{RNAM PAR GZHAG PA BSAM GYIS MI KHYAB PA}: [P.90] (-acintya vyavastha#nah%) [-acintya vyavastha#na]; Inconceivable decrees (or declarations of the Law). 360.@ (10).{DUS GSUM MNYAM PA NYID TSHAR PHYIN PA}: try adhva samata# nirya#tah%; [NA]. 361. (11).(-{SKU 'JIG RTEN GYI KHAMS THAMS CAD DU RAB TU KHYAB PA}) [P.90] [-{SKU 'JIG RTEN GYI KHAMS THAMS CAD DU KHYAB PA}] (-sarva loka dha#tu prasr%itaka#yah%) [-sarva loka dha#tu prabhu#taka#ya]; His body encompassing all the regions of the world. 362. (12).{CHOS THAMS CAD LA THE TZOM MED PA'I YE ZHES MNYA' BA}: [P.91] (-sarva dharma nih%sam%shayajn~a#nah%)[-sarva dharma nih%sam%shayajn~a#]; Having an indubitable knowledge of all things. 363. (13) {BLO SPYOD PA THAMS CAD DANG LDAN PA}: (-sarva carya# samanva#gata buddhih%) [-sarva carya# samanva#gata buddhi]; His understanding conforming to all moral practices. 364. (14).{CHOS MKHYEN PA LA NEM NUR MED PA}: (-nih%ka#m%ks%a dharma jn~a#nah%) [-niska#n$ks%a dharma jn~a#nae]; Having no scruple or doubt with respect to things. 365. (15).(-{RNAM PAR MA RTAGS PA'I SKU MI MNGA' BA}) (P.31) [-{RNAM PAR MA BRTAGS PA'I SKU MI MNGA' BA}] (-avikalpita shari#rah%) [-avikalpita shari#ram]; Possessing an inscrutable body (which has not been judged). 366. (16).{YE ZHES BYANG CHUB SEMS DPA' THAMS CAD KYIS YANG DAG PAR MNOS PA}: (-sarva bodhisattva samprati#cchi#ta jn~a#nah%) [-sarva bodhisattva sam%pati#ccha jn~a#na]; A wisdom or knowledge comprehending that of the bodhisattvas. 367. (17).{SANGS RGYAS KYI GNAS PA GNYIS SU MED PA DAM PA'I PHA ROL TU} {SON PA BRNYES PA}: (-advaya buddha viha#ra parama pa#rami pra#ptah%) [-advaya buddha viha#ra parama pa#ramita]; He has found the indubitable abode of Buddha the true transit or arriving at felicity. 368. (18).{DE BZHIN GSHEGS PA MA 'DRES PA'I RNAM PAR THAR PA'I MDZAD PA'I} {YE SHES KYI MTHAR PHIN PA} (-{DE BZHIN GSHEGS PA MA 'DRES PA'I RNAM PAR THAR PAR MDZAD PA'I} {YE SHES KYI MTHAR PHIN PA}): (-asam%bhinna tatha#gata vimoks%a jn~a#na nis%t%ha#gatah%) [-asambhinna tatha#gata vimoks%a jn~a#na nis%t%ha#gata]; He has arrived at that degree of knowledge which is required of a Tatha#gata for a perfect liberation or emancipation. 369. (19).(-{MTHA' DANG DBUS MED PA'I SANGS RGYAS KYI SA MNYAM PA NYID} {BU THUGS SU CHUD PA}) [-{MTHA' DANG DBUS MED PA'I SANGS RGYAS KYI SA MNYAM PA NYID} {THUGS SU CHUD PA}]; (-ananta madhya buddha bhu#mi samata#dhigatah%) [-ananta madhya buddha bhu#mi samata#dhigata]; He perceived that the mansion of Buddha is without limits and without a centre or middle point. 370. (20).{CHOS KYI DBYINGS KYIS GTUGS PA}: (-dharma dha#tu paryantah%) [-dharma dha#tu parama]; He has met with the root of all things (the supreme intelligence). 371. (21).{NAM MKHA'I KHAMS KYI MTHA' KLAS PA} (-{NAM MKHA'I KHAMS KYI MTHAS KLAS PA}); (-a#ka#sha dha#tu paryavasa#nah%) [-a#ka#sha dha#tu paryavasa#na]; His mansion is infinitely like the regions of heaven. 372. (22).(-{PHYI MA'I MTHA'I MUR THUG PA}) [-{PYI MA'I MTHA'I MUR THUG PA}]: (-apara#nta kot%i nis%t%hah%) [-apara#nta kot%i nis%t%ha]; He has reached the limits of the world to come. 373.@ (23).{DE BZHIN GSHEGS PA DE BSOD NAMS DAG GI RGYU MTHUN PA}; nisyandah% sa tatha#gatah% pun%ya#na#m; [NA]. 374. (24).{DGE BA'I RTZA BA RNAMS CHUD MI ZA BA}: (-a vipran%a#shah% kushala mu#la#na#m)[-a vipran%a#sha kushala mu#la#na#m]; The roots of wisdom will produce these effects. 375. (25).{BZOD PAS BRGYAN PA}: (-alam%kr%itah% ks%a#ntya#) [-alam%kr%ita ks%a#ntya#]; Adorned with (or by) patience. 376. (26).{BSOD NAMS KYI GTER RNAMS KYI GZHI}: (-a#gamah% pun%ya nidha#na#na#m) [-a#gama pun%ya nidha#na#na#m]; The basis of the moral merits. 377. (27).(-{DPE BYANG BZANG PO RNAMS KYIS SPRAS PA}) (P.32) [-{DPE BYAD BZANG PO RNAMS KYIS SPRAS PA}] (-citrito nuvyan~jana#ih%) [-citrita# nuvyan~janaih%]; Adorned with beauty. 378. (28).{MTSAN GYI ME TOG RGYAS PA}: (-kusumito laks%an%a#ih%) [-kusumito laks%an%aih%]; With florid or elegant characteristics. 379. (29).{SPYOD YUL RAN PAR MTHUN PA}: pratiru#po gocaren%a; With an uniform moderate conduct. 380. (30).{MTHONG NA MI MTHUN PA MED PA}: (-apratiku#lo darshanena) [-apratikulo darshanena]; There is nothing unbecoming in him, when one looks on him. 381. (31).(-{DAD PA'I MOS PA RNAMS MNGONG PAR DGA' PA,} [P.92] -{DAD PA'I MOS PA RNAMS LA MNGONG PAR DGA' PA,} -{DAD PAS MOS PA RNAMS MNGONG PAR DGA' PA,} -{DAD PAS MOS PA RNAMS LA MNGONG PAR DGA' PA}) [-{DAD PA'I MOS PA RNAMS LA MNGON PAR DGA' PA}]; (-abhiratih% shraddha#dhimukta#na#m) [-abhirati shraddha#dhimukta#na#m]; They that believe in him are extremely glad (or do rejoice greatly). 382. (32).{SHES RAB ZIL GYIS MI NON PA}: (-anabhibhu#tah% prajn~aya#) [-anabhibhu#ta prajn~aya#]; His understanding or wisdom is not to be surpassed (or obfuscated). 383.@ (33).{STOBS RNAMS LA BRDZI PA MED PA}: anavamardani#yo bala#ih%; [NA]. 384. (34).{SEMS CAN THAMS CAD KYI STON PA}: (-shasta# sarva sattva#na#m) [-shasta# sarva satva#na#m]; He is the instructor of all animate existences. 385. (35).{BYANG CHUB SEMS DPA' RNAMS KYI YAB}: pita# bodhisattva#na#m; He is the father of the Bodhisattvas. 386. (36).{'PHAGS PA'I GANG ZAG RNAMS KYI RGYAL PO}: (-ra#ja#rya pudgala#na#m) [-ra#ja# a#rya pun$gala#na#m]; The prince (or sovereign) of the venerable, virtuous men. 387. (37).(-{LAS DANG PO RNAMS KYI DED DPON}) [-{LAS DANG PO PA RNAMS KYI DED DPON}]: sa#rthava#ha a#dikarmika#n%a#m; The leader of those employed in the principal work. 388. (38).{YE SHES DPAG TU MED PA}: a prameyo jn~a#nena; With immense wisdom. 389. (39).{SPOBS PA MTHA' YAS PA}: (-anantah% pratibha#nena) [-ananta pratibha#nena]; With immense powers of speaking. 390. (40).{GSUNG RNAM PAR DAG PA}: (-vishuddhah% svaren%a)[-vishuddha svaren%a]; With a very clear voice. 391. (41).{DBYANGS SNYAN PA}: (-a#sva#dani#yo ghos%en%a) [-asva#dani#yo ghos%en%a]; With a sweet (or pleasing) melody. 392. (42).(-{SKU BYAD BLTA BAS CHOG MI SHES PA}) (P.33) [-{SKU BYAD LTA BAS CHOG MI SHES PA}]: (-asecanako ru#pen%a) [-asecanakors%apena, +M. asecanako ru#pen%a]; Not to be satisfied with looking on him (on his complexion). 393. (43).{SKU MTSUMS PA MED PA}: (-apratisamah% ka#yena) [-apratisama ka#yena]; An incomparable body or person (or that has none like him). 394. (44).{'DOD PA DAG GIS MA GOS PA}: (-alipth% ka#ma#ih%) [-alipta ka#ma#ih%]; Not stained by desires, or free of all wishes. 395. (45).(-{GZUGS DAG GIS NYE BAR MA GOS BA}) [P.89] [-{GZUGS DAG GIS NYE BAR MGOS BA}]: (-anupalipto ru#pa#ih%) [-anupalipta# ru#pa#ih%]; Is not involved in bodily substances. 396. (46).{GZUGS MED PA DAG DANG MA 'DRES PA}: (-asam%sr%is%t%o ru#pa#ih%) (-asam%sr%ista a#ru#pya#ih%) [-asam%sr%is%t%ah% aru#pa#ih%]; Neither mixed with bodily things. 397. (47).{PHUNG PO DAG LAS RAB TU RNAM PAR GROL PA}: vipramuktah% skandhebhyah%; Is entirely evolved from the five aggregates. 398. (48).{KHAMS RNAMS DANG MI LDAN PA}: visam%yukto dha#tubhih%; Of the mansions or roots (of worldly existence). 399. (49).{SKYE MCHED RNAMS BSDAMS PA}: (-sam%vr%ita a#yatana#ih%) [-sam%vr%itta a#yatane]; Has restrained all his senses. 400. (50).{MDUD PA RNAMS SHIN TU BCAD PA}: pracchinno grantha#ih%; The knots have been cut off entirely. 401. (51).{YONGS SU GDUNG BA DAG LAS RNAM PAR GROL BA}: vimuktah% parida#ghaih%; Entirely delivered from all afflictions. 402. (52).{SRED PA LAS YONGS SU GROL BA}: (-parimuktas tr%is%n%aya#) [-parimukta str%is%n%a#ya#h%]; Is entirely free from the passion of cupidity. 403. (53).{CHU BO LAS BRGAL BA}: ogha#d utti#rn%ah%; Has forded the river, or is out of the stream. 404. (54).{YE SHES YONGS SU RDZOGS PA}: paripu#rn%o jn~a#nena; He is entirely full of wisdom or knowledge. 405. (55).{'DAS PA DANG MA BYON PA DANG DA LTAR GYI SANGS RGYAS BCOM} {LDAN 'DAS RNAMS KYI YE SHES LA GNAS PA}: pratis%t%hito ti#ta#na#gata pratyutpanna#na#m% buddha#na# bhagavata#m% jn~a#ne; He dwells in the knowledge (or wisdom of the Buddha Bhagavans that have been, are now, and shall come hereafter. 406. (56).{MYA NGAN LAS 'DUS PA LA MI GNAS PA}: apratis%t%hito nirva#n%e; (P.34) He dwells not in death or annihilation or total cessation. 407.* (57).{YANG DAG PA NYID KYI MTHA' LA GNAS PA} (-{YOD PA NYID KYI MTHA' LA GNAS PA}.): (-sthito bhu#ta kot%ya#m%) [-sthito bhu#ta kot%ya#m% sthita]; He dwells in the most perfect limits (or has a clear theory in philosophy). 408.* (58).(-{SEMS CAN THAMS CAD LA GZIGS PA'I SA LA BZHUGS PA}) [-{SEMS CAN THAMS CAD GZIGS PA'I SA LA BZHUGS PA}]: (-sthitah% sarva sattva# loka niya#yam% bhu#ma#u) [-sarva satva# loka na#yam% bhu#ma#u]; He sits in such a place where he regards (or overlooks) all animate existences. 409. (59).{SLOB MA SHIN TU DUL BA MTHA' YAS PA'I TSOGS MNGA' BA} (-{SLOB MA'I TSOGS SHIN TU 'DUL BA MTHA' YAS PA MNGA' BA}): (-ananta shisya gan%a suvini#tah%) [-ananta shis%ya gan%a suvini#ta]; He has a flock of infinitely well-disciplined pupils. 410.@ (60).{SEMS CAN THAMS CAD KYI BSAM PA LEGS PAR SGRUB SHES PA}: sarva sattva# shaya suvidhijn~a#h%; [NA]. 411. (61).(-{SANGS RGYAS KYI MDZAD PA LHUN GRUB PA RGYUN MI 'CHAD PA}) [P.90] [-{SANGS RGYAS KYI MDZAD PA LHUN GYIS GRUB PA RGYUN MI CHAD PA}]: (-ana#bhoga buddha ka#rya# prati#prasrabdhah%) [-ana#bhoga buddha ka#rya# pratiprasrabha]; The arts of Buddha are perfect and never ceasing. 412. (62).{GROL BA GROL BA'I 'KHOR DANG LDAN PA}: (-mukto mukta pariva#rah%) [-mukto mukta pariva#ra]; He has such attendants about him that are liberated from the father. 413. (63).(-{PHA ROL TU PHIN PA}) [-{PHA ROL TU PHYIN PA}]: (-pa#ra gatah%) [-pa#ra gata]; He has crossed the stream or ocean, or he went over to the other shore. 414. (64).(-{SKAM LA PHIN PA}) [-{SKAM LA PHYIN PA}]: (-sthala gatah%) [-sthala gata]; He has reached the dry land or continent. 415. (65).{BRGAL BA} [-{RGAL BA}]: (-ti#rn%ah%) [-ti#rn%n%a]; He has crossed or passed over (the stream or ocean of life). 416. (66) {SGROL BA PO}: (-ta#rakah%) [-ta#raka]; He that carries one safely to the other shore, he who saves. 417. (67).{DBUGS 'BYIN PA} (-{DBUGS PHIN PA}]: (-a#shvastah%) [-a#shvasta]; Respiration; to give relief. 418.@ (68).{BRAM ZE GTZANG SMRA CAN}: shrotriyah%; [NA]. 419. (69).{NYON MONGS PA BCOM PA}: (-bhinna kleshah%) [-bhinna klesha]; (P.35) He has overcome the miseries of vice (has broken the sin). 420. (70).{SDIG PA BSAL BA'I CHOS CAN}: (-va#hita pa#pa dharmah%) [-va#hita pa#pa dharma]; With a stainless nature. 421. (71).{RIG PA PO}: [-vedakah%) [-vedaka]; He knows or understands the intelligent. 422. (72).{SGRIB PA DANG RNAM PAR BRAL BA}: (-vini#varan%ah%) [-vini#varan%a]; He is free from all stains, the spotless. 423. (73).{YID RNAM PAR DANG BA} (-{YID RNAM PAR DAG PA}): viprasanna mana#h%; With a pure intention or mind. 424.@ (74).{YAN LAG DRUG DANG LDAN PA}: Sad% an$ga samanva#gatah%; [NA]. 425.@ (75).{BSNYEN BSRIN DANG BRAL BA}: anurodha virodha vipramukta (-ananurodha virodha vipramuktah%); NA. 426.@ (76).{SO SO'I BDEN PA BSTSAL BA} (-{SO SO'I BDEN PA BTSAL BA}): pran%ata pratyeka satyah%; [NA]. 427.@ (77).{BTSAL}.{BA SPANGS PA}: samutsr%is%t%a#is%an%ah%; [NA]. 428. (78).{BSRUNG BA GCIG PA}: (-eka# rakn%ah%) [-eka# raks%a]; Having but one keeper or defender, or being the only keeper. 429. (79).{DRAN PA'I SGO BSRUNGS PHUN SUM TSOGS PA}: (-smr%iti da#uva#rika sam%pannah%) [-smr%iti dauva#rika sampanna]; A perfect door-keeper "recollection". 430.@ (80).{RTEN PA BZHI DANG LDAN PA}: catur apa#shrayanah%; [NA]. 431.@ (81).{DON GYI MTHAR THUG PA} (-{DON GYI MTHAR GTUGS PA}): paryavasita#rthah%; [NA]. 432.@ (82).{BSGOMS PA'I BDAG NYID CAN NAM BDAG NYID BSGOMS PA}: bha#vita#tma#; [NA]. 433.@ (83).{YUL GA DANG LO MA DANG 'DAB MA DANG KHRI SHIN DANG SHUN LPAGS} {KYI SKYON DANG BRAL BA}: apagata ca#kha# pattra pala#sha lat%ika# tvag phalguh%; [NA]. 434.@ (84).{KUN TU RTOG PA'I RNYOG MED PA} (-{KUN TU BRTAGS PA'I RNYOG PA DANG BRAL BA}): ana#vila sam%kalpah%h; [NA]. 435.@ (85).{LUS KYI 'DU BYED ZHIN TU SBYANGS PA}: (P.36) parishuddha ka#ya sam%ska#rah% (-prasrabdha ka#ya sam%ska#rah%); [NA]. 436. (86).{SANGS RGYAS KYI CHE BA NYID TSAD MED PA BRNYES PA}: (-aprama#na gata buddha ma#ha#tmyah%) [-aprama#na gata buddha ma#ha#tmya]; He has found or obtained the excellence of the Buddha. 437. (87).{BSAM GTAN GYI 'JUG PA LA GNAS PA MI MNGA' BA}: (-apratis%t%ha# dhya#na vartani#) [-apratis%t%ha dhya#na vartane]; He needs no previous meditation. 438. (88).(-{DUS LA BABS PAR SANGS RGYAS 'BYUNG BA}) [-{DUS LA BAB PAR SANGS RGYAS 'BYUNG BA}] (-ka#la pra#pto buddhotpa#dah%) [-ka#la pra#pto buddhotpa#da]; In its proper time there will arise or come forth a Buddha. 439. (89).{LAM YONG SU 'DREN PA}: (-ma#rga parin%a#yakah%) [-ma#rga parin%a#yaka]; Directing the way. 440.* (90).{LAM THUGS SU CHUD PA} (-{LAM}.{MKHYEN}.{PA}): (-ma#rga jn~ah%) [-ma#rga jn~a]; Knowing the way. 441.* (91).(-{LAM RIG PA}) [-{LAM MKHYEN PA}]: ma#rga vit; [NA]. [P.92] 442. (92).{LAM STON PA}: (-ma#rga deshikah%) [-ma#rga deshaka]; Showing the way. 443. (93).{LAM GSUM BA}: (-ma#rga# khya#yi#) [-ma#rga# khya#yin]; Preaching the way. 444. Sec.20.(-{DBYANGS KYI YANG LAG DRUG CU'I MING LA,} [P.86] -{DBYANGS KYI YANG LAG DRUG BCU'I MING LA}) [-{DBYANGS KYI YANG LAG DRUG CU'I MING}]: (-Sas%t%y an$ga sarva na#ma#ni) [NA]; The Names of the Sixty Sorts of (or Divisions) of Melody or the Melodious Voices (or the Vocal Sound). 445. (1).{MNYEN PA}: snigdha#; Smooth, soft, amiable. # (1a).{SEMS SIM PAR BYED PA}: citta#bhikhya#kari#; Heart refreshing, giving satisfaction to the mind. 446. (2).{'JAM PA}: mr%iduka#; Mild, soft. 447. (3).(-{YID BU 'ONG BA}) [-{YID DU 'ONG BA}]: mano jn~a#; Pleasing to the heart or mind. 448. (4).{YID DU 'THAD PA}: mano rama#; Agreeable to the heart or mind. 449. (5).{DAG PA}: shuddha#; Clear, pure. 450. (6).{DRI MA MED PA}: vimala#; Spotless, clear 451. (7).{GSAL DBYANGS} (-{GSAL BA}): prabha#svara#; Clear-sounding. (P.37) 452. (8).(-{SNYAN ZHIN 'JEBS PA,} -{SNYAN CING 'JEBS PA,} -{SNYAN 'JEBS PO}) [-{SNYAN 'JEBS PA}]: (-valguh%) [-valgu]; Agreeable, pleasing 453. (9).{MNYAN PAR 'OS PA}: (-sravan%i#ya#h%) [-sravan%i#ya]; [P.87] Worthy to be heard, or listened to. 454. (10).{MI TZUGS PA}: anela#; Not hurting, not harsh. 455. (11).{SNYAN PA}: kala# (-ka#la#); Agreeable, pleasing. 456. (12).{DUL BA}: vini#ta#; Refined, soft. 457. (13).{MI RTSUB PA} (-{MI RTSUBS PA}): akarkasha#; Not rough, not harsh or disagreeable. 458. (14).{MI BRLANG BA}: aparus%a#; Not harsh or abusive. 459. (15).{RAB TU DUL BA} (-{SHIN TU DUL BA}): suvini#ta#; Very soft. 460. (16).(-{RNAM SNYAN PA,} -{RNA BAR SNYAN PA}) [-{RNA BAR STAN PA}]: karn%a sukha#; Pleasing to the ear. 461. (17).(-{LUS SIM PAR BYED PA}) [-{LUS SIM PAR BYED PA BYED PAR}]: ka#ya prahla#dana kari#; Causing happiness or refreshment to the body. 462. (18).{SEMS SIM PAR BYED PA}: cittodvilya kari#; Refreshing, recreating the mind. 463. (19).{SNYING DGA' BAR BYED PA}: (-hr%idaya sam%tus%t%i kari#) [-hr%idaya santus%t%i kari#]; Making the heart cheerful. 464. (20).{DGA' BA DANG BDE BA BSKHYED PA}: pri#ti sukha janani#; Producing joy and happiness. 465. (21).{YONGS SU GDUNG BA MED PA}: nis%parida#ha#; Not afflicting. 466. (22).{KUN TU SHES PAR BYA BA}: (-a#jn~eya#) [-a#jn~eya#]; Making entirely intelligible. 467. (23).{RNAM PAR RIG PAR BYA BA}: (-vijn~eya#) [-vijnaya#]; Making fully to comprehend. 468. (24).{RNAM PAR GSAL BA}: vispas%t%a#; Very clear, evident, intelligible. 469. (25).{DGA' BAR BYED PA}: preman%i#ya#; Making glad and cheerful. 470. (26).{MNGON PAR DGA' BAR BYED PA}: abhinandani#ya#; (P.38) Causing great delight, or making glad in a high degree. 471. (27).{KUN TU SHES PAR BYED PA}: (-ajn~a#pani#ya#) [-ajn~a#pani#ya]; Making fully to perceive or understand. 472.* (28).{RNAM PAR RIG PAR BYA BA}: (-vijn~a#pani#ya#) [-vijn~a#pani#yayukta#]; Making to perceive the annexed instruction. 473.@ (29).{RIGS PA}: yukta#; [NA]. 474. (30).{'BREL BA}: sahita#; Coherent, consistent. 475. (31).(-{TZIG ZLOS PA'I SKYON MED PA}) [-{ZLOS PA'I SKYON MED PA}]: puna rukta dos%a jaha#; Not having the fault of frequent repetition. 476. (32).{SEN GI'I SGRA'I SHUGS}: (-sim%ha svara vega#) [-simha svara vega#]; With the vehemence of a lion's voice. 477. (33).{GLANG PO CHE'I SGRA SKAD} (-{KLU'I SGRA SKAD}); na#ge svara shabda#; A voice like the noise elephant. 478. (34).(-{'BRUG GI SGRA DBYANGS,} -{'BRUG GI SGRA DBYANGS SKAD}) [-{'BRUG GI SGRA SKAD}]: megha svara ghos%a#; Having a voice like that of a (thunder) cloud. 479. (35).{KLU'I DBANG PO'I SGRA}: na#gendra ruta#; A noise or sound like that of serpent-king or na#ga prince. 480. (36).{DRI ZA'I GLU DBYANGS}: (-gandharva sam%gi#ti ghos%a#) [-gandharva san$gi#ta ghos%a#]; The melodious song of the gandharva (that feeds on smell or scent), or the celestial musician. 481. (37).(-{KA LA PING KA'I SGRA DBYANGS}) [-{KA LA PING GA'I DBYANGS}]: (-kala vin$ka svara ruta#) [-kala bin$ka svara ruta#]; The melodious voice of the kalabinka bird or sparrow. 482. (38).{TSANGS PA'I SGRA DBYANGS BSGRAGS PA}; [P.88] brahma svara ruta# ravita#; Uttering a sound like the voice of brahma. 483. (39).{SHANG SHANG TE'U'I SGRA DBYANGS BSGRAGS PA}: jivan~ jivaka svara ruta# ravita#; Uttering a (voice) sound like that of the jivan~jiva (pheasant or partridge). 484. (40).(-{LHA'I DBANG PO'I DBYANGS LTAR SNYAN PA}) [-{LHA'I DBANG PO'I DBYANGS SNYAN PA}]: devendra madhura nirghos%a#; A voice pleasing like that of the ruler of the gods (Indra's). 485. (41).{RNGA'I SGRA}: (-dundubhi svara#) [-dundubhi svara]; The sound of a large drum. 486. (42).{MA KHENGS PA}: anunnata#; Unassuming, not puffed up. (P.39) 487. (43).(-{MI DMA' BA}) [-{MI MNGA' BA}]: anavanata#; Not haughty, or arrogant (voice). 488. (44).{SGRA THAMS CAD KYI RJES SU ZHUGS PA}: sarva shabda#nu pravis%t%a#; Following every sound or voice. 489. (45).{TSIG ZUR CHAG PA MED PA}: apashabda vigata#; Having no corrupt words or voice. 490. (46).{MA TSAN BA MED PA}: avikala#; Making no defective sound. 491. (47).{MA ZHUM PA}: (-ali#na#) [-ali#rtha#, +M ali#na]; Not fearful, not shrinking back. 492. (48).{MI ZHAN PA}: adi#na#; Not weak or feeble, not low or mean. 493. (49).(-{RAB TU DGA' BA}) [-{RAB TU DGA'}]: pramudita#; Greatly rejoicing, very cheerful. 494. (50).{KHYAB PA}: (-prasr%ita#) [-prasr%ita, -pasit]; Encompassing, comprehending. 495. (51).{CHUB PA}: sakhila#; Perceiving, receiving. 496. (52).(-{RGYUN CHAGS PA}) [-{RGYUN CHAGS}]: (-sarita#) [-sarin%a#, +M sarita#]; Continual, flowing. 497. (53).{'BREL BA}: (-lalita#) [-lalita]; Amusing, playing. 498. (54).{SGRA THAMS CAD RDZOGS PAR BYED PA}: sarva svara pu#ran%i#; Accomplishment of all sounds or voices. 499. (55).{DBANG PO THAMS CAD TSIM PAR BYED PA}: (-sarvendriya sam%tosan%i#) [-sarvendriya santosan%i#]; Delighting or satisfying every organ. 500. (56).{MA SMAD PA}: (-anindita#) [-anandita#]; Not distressed. 501. (57).{MI 'GYUR BA}: acan~cala#; Invincible, not changing. 502. (58).{MA BRTAGS PA} (-{RTAGS PA}); (-acapala#) [-acyavala#, +M acapala#]; Immovable. 503. (59).{'KHOR KUN TU GRAGS PA}: (-sarva paris%ad anuravita#) [-sarva parishad a#nuravita#]; Resounding in every company. 504. (60).{RNAM PA THAMS CAD KYI MCHOG DANG LDAN PA}: (-sarva# ka#ra varopeta#) [-sarva# ka#rara va#ropeta#]; Having the chief voice in all sorts of sounds. 505. Sec.21.(-{SHES RAB KYI PHA ROL TU PHYIN PA'I NAD NAS 'BYUNG BA'I} (P.40) {TING NGE 'DZIN GYI MING LA}) [P.147] [-{SHES RAB KYI PHA ROL TU PHYIN PA'I NANG NAS 'BYUNG BA'I} {TING NGE 'DZIN GYI MING LA}]: (-prajn~a# pa#ramitodbhavita sama#dhi na#ma#ni -A prajn~a# pa#ramitodbhavita# sama#dhi na#ma#ni -A prajn~a# pa#ramitodbhavita# sama#dhisam% na#ma#ni) [NA]; The Names of the Several Kinds of Ectasy or Deep Meditation Occuring in the Prajn~a# Pa#ramita#. 506. (1).{DPAL BAR 'GRO BA ZHES BYA BA'I TING NGE 'DZIN}: (-suram%gamo na#ma sama#dhih%) [-suramgamo na#ma sama#dhih%]; The deep meditation of transforming oneself into a champion. 507. (2).{RIN CHEN PHYAG RGYA ZHES BYA BA'I TING NGE DZIN}: (-ratna mudra# na#ma sama#dhih%) [-ratna mudro na#ma sama#dhih%]; Deep meditation on the precious image (god). 508. (3).{ZLA BA BZANG PO ZHES BYA BA'I TING NGE DZIN}: sucandro na#ma sama#dhih%; Deep meditation on the beautiful (or good) moon. 509. (4).{SENG GE RNAM PAR RTZE BA ZHES BYA BA'I TING NGE DZIN} (-{SENG GE RNAM PAR ROL PA}): sim%ha vikri#d%ito na#ma sama#dhih%; Deep meditation on the sports with a lion. 510. (5).{ZLA BA'I RGYAL MTSAN TOG CES BYA BA'I TING NGE DZIN}: candra dhvaja ketur na#ma sama#dhih%; Deep meditation on the moon, the top ornament of a banner. 511. (6).{CHOS THAMS CAD LAS SHIN TU 'PHAGS PA ZHES BYA BA'I TING NGE DZIN}: sarva dharmodgato na#ma sama#dhih%; Deep meditation on the elevation above all (earthly) material things. [P.148] 512. (7).{CHOS THAMS CAD KYI PHYAG RGYA ZHES BYA BA'I TING NGE DZIN}: (-sarva dharma mudra# na#ma sama#dhih%) [-sarva dharma mudro na#ma sama#dhih%]; Deep meditation on the image (or symbol) of all things. 513. (8).(-{SPYI GTZUG RNAM PAR LTA BA ZHES BYA BA'I TING NGE DZIN}) [-{SPYI GTZUG RNAM PAR BLTA BA ZHES BYA BA'I TING NGE DZIN}]: vilokita mu#rdho na#ma sama#dhih%; Deep meditation on regarding the crown of the head (of Buddha). 514. (9).(-{CHOS KYI DBYINS SU NGES PA ZHES BYA BA'I TING NGE DZIN}) [-{CHOS KYI DBYINS SU NGES LA ZHES BYA BA'I TING NGE DZIN}]: dharma dha#tu niyato na#ma sama#dhih%; Deep meditation on the real worth of morality (or of things). 515. (10).{NGES PA'I RGYAL MTZAN TOG CES BYA BA'I TING NGE DZIN}: niyata dhvaja ketur na#ma sama#dhih%; Deep meditation on certainty (or the chief ornament of certainty). 516. (11).{RDO RJE ZHES BYA BA'I TING NGE DZIN}: (P.41) vajro na#ma samadhih% (-vajropamo na#ma samadhih%); Deep meditation on the precious sceptre (the emblem of power). 517. (12).{CHOS THAMS CAD LA 'JUG PA'I PHYAG RGYA ZHES BYA BA'I TING} {NGE DZIN}: (-sarva dharma pravesha mudra# na#ma sama#dhih%) [-sarva dharma pravesha mudro na#ma sama#dhih%]; Deep meditation on the image of that one who provides all things. 518. (13).(-{TING NGE'I 'DZIN GYI RGYAL PO LTAR RAB TU GNAS PA} {ZHES BYA BA'I TING NGE DZIN}) [-{TING NGE'I 'DZIN RGYAL PO LTAR RAB TU GNAS} {ZHES BYA BA'I TING NGE DZIN}]: sama#dhi ra#ja supratis%t%hito na#ma sama#dhih%; Deep meditation on remaining firm or steady like the prince of deep meditation. 519. (14).{'OD ZER RAB TU 'GYED PA ZHES BYA BA'I TING NGE DZIN}: rashmi pramukto na#ma sama#dhih%; Deep meditation on the diffusion of the rays of light. 520. (15).{DPUNG BKOD PA ZHES BYA BA'I TING NGE DZIN}: bala vyu#ho na#ma sama#dhih%; Deep meditation of the disposition (or the arrangement) of an army. 521. (16).{YANG DAG PAR 'PHAGS PA ZHES BYA BA'I TING NGE DZIN}: samudgato na#ma sama#dhih%; Deep meditation on him that is truly exalted (or has lifted up himself). 522. (17).(-{NGES PA'I TSIG LA GDON MI ZA BAR 'JUG PA ZHES BYA BA'I TING} {NGE DZIN}) [-{'OS PA'I TSIG LA GDON MI ZA BAR 'JUG PA ZHES BYA BA'I TING} {NGE DZIN}) nirukti niyata pravesho na#ma sama#dhih%; Deep meditation on enbracing without hesitation what is seeming or becoming. 523. (18).(-{TSIG BLA DBAGS LA 'JUG PA ZHES BYA BA'I TING NGE DZIN}) [-{TSIG BLA DBWAGS LA 'JUG PA ZHES BYA BA'I TING NGE DZIN}]: adhivacana pravesho na#ma sama#dhih%; Deep meditation on the abstract sense of a primitive word. 524. (19).{PHYOGS LA RNAM PAR LTA BA ZHES BYA BA'I TING NGE DZIN} [-{PHYOGS LA RNAM PAR BLTA BA ZHES BYA BA'I TING NGE DZIN}]: (-dig vilokito na#ma sama#dhih%) [-dig vilokitamudro na#ma sama#dhih%]; Deep meditation on the consideration of the 10 corners (of the world). 525. (20).{PHYAG RGYA YONGS SU 'DZIN PA ZHES BYA BA'I TING NGE DZIN}: (-a#dha#rana mudra# na#ma sama#dhih%) [-a#dha#rana mudro na#ma sama#dhih%, -a#dha#rana pundro na#ma sama#dhih%]; Deep meditation on perceiving fully the meaning of the symbol or type. 526. (21).{BRJED PA MED PA ZHES BYA BA'I TING NGE DZIN}: (-asam%pramos%o na#ma sama#dhih%) [-asampramos%o na#ma sama#dhih%]; Deep meditation on unforgetfulness. 527. (22).{CHOS THAMS CAD YANG DAG PAR 'DU BA RGYA MTSO'I} [P.149] {PHYAG RGYA ZHES BYA BA'I TING NGE DZIN}: (-sarva dharma samavasaran%a sa#gara mudra# na#ma sama#dhih%) [-sarva dharma samavasaran%a sa#gara mudro na#ma sama#dhih%]; Deep meditation on the ocean, or the symbol of the collective body of all things. 528. (23).{NAM MKHA' KHYAB PAR BYED PA ZHES BYA BA'I TING NGE DZIN}: (P.42) a#ka#sha spharan%o na#ma sama#dhih%; Deep meditation on the encompassing of the heaven (or the void space above). 529. (24).{RDO RJE'I DKYIL 'KHOR ZHES BYA BA'I TING NGE DZIN}: vajra man%d%alo na#ma sama#dhih%; Deep meditation on the diamond (or holy) circle. 530. (25).(-{RGYAL BTSAN RTZE MO'I DPUN RGYAN ZHES BYA BA'I TING NGE DZIN}) [-{RGYAL BTSAN GYI RTZE MO'I DPUNG RGYAN ZHES BYA BA'I TING} {NGE DZIN}]: dhvaja#gra keyu#ro na#ma sama#dhih%; Deep meditation on the arm ornament placed on the top of a banner pole. 531. (26).{DBANG PO'I TOG ZHES BYA BA'I TING NGE DZIN}: indra ketur na#ma sama#dhih%; Deep meditation on the top ornament of Indra's banner. 532. (27).{RGYUN GYI RJES SU SONG BA ZHES BYA BA'I TING NGE DZIN}: sroto nugato na#ma sama#dhih%; Deep meditation on following the course of a stream (or on those that went, etc.). 533. (28).{SENG GE RNAM PAR BSGYINGS PA ZHES BYA BA'I TING NGE DZIN} (-{SENG GE RNAM PAR 'GYINGS PA ZHES BYA BA'I TING NGE DZIN}): sim%ha vijr%imbhito na#ma sama#dhih%; Deep meditation on the yawning (and stretching) of a lion. 534. (29).(-{SNREL ZHI ZHES BYA BA'I TING NGE DZIN}) [-{SNREL ZHES BYA BA'I TING NGE DZIN}]: vyatyasto na#ma sama#dhih%; Deep meditation on the reverse, contrariety (or on mediocrity). 535. (30).{NYON MONGS PA SPONG BA ZHES BYA BA'I TING NGE DZIN}: (-ran%a jaho na#ma sama#dhih%) [-ran%am% jaho na#ma sama#dhih%]; Deep meditation on the state of being delivered from the miseries of vice. 536. (31).{RNAM PAR SNANG BA ZHES BYA BA'I TING NGE DZIN} [-{RNAM PAR SNONG BA ZHES BYA BA'I TING NGE DZIN}]: va#irocano na#ma sama#dhih%; Deep meditation on illumination or enlightenment. 537. (32).{TZOL BA MED PA ZHES BYA BA'I TING NGE DZIN}: animis%o na#ma sama#dhih%; Deep meditation on the unsought. 538. (33).(-{GNAS LA RTEN PA MED PA ZHES BYA BA'I TING NGE DZIN}) [-{GNAS LA BRTEN PA MED PA ZHES BYA BA'I TING NGE DZIN}]: aniketa sthito na#ma sama#dhih%; Deep meditation on independence with respect to plan. 539. (34).{SEMS MED PA SHES BYA BA'I TING NGE DZIN}: nishcitto na#ma sama#dhih%; Deep meditation on the inanimate. 540. (35).{DRI MA MED PA'I SGRON MA ZHES BYA BA'I TING NGE DZIN}: (P.43) vimala pradi#po na#ma sama#dhih%; Deep meditation on the immaculate chief lamp. 541. (36).{'OD MTHA' YAS PA ZHES BYA BA'I TING NGE DZIN}: [P.150] ananta prabho na#ma sama#dhih%; Deep meditation on the infinite light. 542. (37).{'OD BYED PA ZHES BYA BA'I TING NGE DZIN}: prabha#karo na#ma sama#dhih%; Deep meditation the maker (or cause) of light. 543. (38).{DAG PA DAM PA ZHES BYA BA'I TING NGE DZIN}: shuddha sa#ro na#ma sama#dhih%; Deep meditation the pure and holy. 544. (39).{'OD DRI MA MED PA ZHES BYA BA'I TING NGE DZIN}: vimala prabho na#ma sama#dhih%; Deep meditation on the pure (immaculate) light. 545. (40).{DGA' BAR BYED PA ZHES BYA BA'I TING NGE DZIN}: rati karo na#ma sama#dhih%; Deep meditation on him who makes glad. 546. (41).{GLOG GI SGRON MA ZHES BYA BA'I TING NGE DZIN}: vidyut pradi#po na#ma sama#dhih%; Deep meditation on the great lamp of lightning. 547. (42).{ZAD MI SHES PA ZHES BYA BA'I TING NGE DZIN}: aks%ayo na#ma sama#dhih%; Deep meditation on the inexhaustible (or never failing). 548. (43).{MI PHAM PA ZHES BYA BA'I TING NGE DZIN}: ajeyo na#ma sama#dhih%; Deep meditation on the invincible. 549. (44).{GZI BRJID YOD PA ZHES BYA BA'I TING NGE DZIN}: tejovati# na#ma sama#dhih%; Deep meditation on the bright faced. 550. (45).{ZAD PA DANG BREL BA ZHES BYA BA'I TING NGE DZIN}: ks%aya#pagato na#ma sama#dhih%; Deep meditation on being without defects. 551. (46).{ZLA BA DRI MA MED PA ZHES BYA BA'I TING NGE DZIN}: candra vimalo na#ma sama#dhih%; Deep meditation on the immaculate moon. 552. (47).{NYI MA'I SGRON MA ZHES BYA BA'I TING NGE DZIN}: (-{NYI MA'I 'OD BYED PA ZHES BYA BA'I TING NGE DZIN}): su#rya pradi#po na#ma sama#dhih%; Deep meditation on the sun, the chief lamp. 553. (48).{'GYUR BA MED PA ZHES BYA BA'I TING NGE DZIN}: (-ava#ivarto na#ma sama#dhih%) [-avivarto na#ma sama#dhih%]; Deep meditation on the immutable. 554. (49).{MI GYO BA ZHES BYA BA'I TING NGE DZIN}: (-anin~jyo na#ma sama#dhih%) [-anin$gyo na#ma sama#dhih%]; Deep meditation on the immovable. 555. (50).{SHES RAB SGRON MA ZHES BYA BA'I TING NGE DZIN}: (P.44) prajn~a# pradi#po na#ma sama#dhih%; Deep meditation on the lamp of understanding (or wisdom). 556. (51).(-{DAG PA SNANG BA GSAL BA ZHES BYA BA'I TING NGE DZIN}) [-{SNANG BA GSAL BA ZHES BYA BA'I TING NGE DZIN}]: (-shubha pratibha#so na#ma sama#dhih%) [-shuddha pratibha#so na#ma sama#dhih%]; Deep meditation on the clear light. 557. (52).(-{SNANG BAR BYED PA ZHES BYA BA'I TING NGE DZIN}) [P.151] [-{SNANG BA BYED PA ZHES BYA BA'I TING NGE DZIN}]; a#loka karo na#ma sama#dhih%; Deep meditation on the light maker. 558. (53).{BYA BA BYED PA ZHES BYA BA'I TING NGE DZIN}: (-ka#rya ka#ro na#ma sama#dhih%) [-ka#ra# ka#ro na#ma sama#dhih%]; Deep meditation on doing what is to be done. 559. (54).{YE SHES TOG CES BYA BA'I TING NGE DZIN}: jn~a#na-ketur na#ma sama#dhih%; Deep meditation on the chief ornament (or symbol) of wisdom. 560. (55).{RDO RJE LTA BA ZHES BYA BA'I TING NGE DZIN}: vajropamo na#ma sama#dhih%; Deep meditation on him who is like a sceptre (immovable). 561. (56).{SEMS GNAS PA ZHES BYA BA'I TING NGE DZIN}: citta sthiro na#ma sama#dhih%; Deep meditation on the duration of the soul (or the fixedness of the mind). 562. (57).{KUN TU SNANG BA ZHES BYA BA'I TING NGE DZIN}: samanta#loko na#ma sama#dhih%; Deep meditation on the everywhere appearing or shining. 563. (58).{RAB TU GNAS PA ZHES BYA BA'I TING NGE DZIN}: supratis%t%hito na#ma sama#dhih%; Deep meditation on the state of perfect duration or continuance. 564. (59).{RIN CHEN MTHA' YAS ZHES BYA BA'I TING NGE DZIN}: ratna kot%ir na#ma sama#dhih%; Deep meditation on the precious infinite one (god). 565. (60).{CHOS DAM PA'I PHYAG RGYA ZHES BYA BA'I TING NGE DZIN}: (-vara dharma mudra# na#ma sama#dhih%) [-vara dharma mudro na#ma sama#dhih%]; Deep meditation on the symbol of the supreme moral body. 566. (61).{CHOS THAMS CAD MNYAM PA NYID CES BYA BA'I TING NGE DZIN}: sarva dharma samata# na#ma sama#dhih%; Deep meditation on the equality of all substances or things. 567. (62).{DGA' BA SPONG BA ZHES BYA BA'I TING NGE DZIN}: rati jaho na#ma sama#dhih%; Deep meditation on leaving off joys. 568. (63).{CHOS KYI 'PHAGS PA ZHES BYA BA'I TING NGE DZIN}: dharmodgato na#ma sama#dhih%; Deep meditation on moral eminence (or on the supreme moral being). 569.@ (64).{RNAM PAR 'THOR BA ZHES BYA BA'I TING NGE DZIN}: vikiran%o na#ma sama#dhih%; ( NA ). 570. (65).{CHOS THAMS CAD KYI TZIG RAB TU 'BYED PA ZHES BYA BA'I} (P.45) {TING NGE DZIN}: (-sarva dharma pada prabhedano na#ma sama#dhih%) [-sarva dharma pada prabhedo na#ma sama#dhih%) Deep meditation on analysing everything. 571. (66).{YI GE MNYAM PAR 'GOD PA ZHES BYA BA'I TING NGE DZIN}: (-sama# ks%ara#vakaro na#ma sama#dhih%) (+sama aks%ara avakara na#ma sama#dhih%) [-sama# ks%ara#vaka#ro na#ma sama#dhih%]; Deep meditation on expressing everything by equal letters. 572. (67).{YI GE DANG BRAL BA ZHES BYA BA'I TING NGE DZIN}: aks%ara#pagato na#ma sama#dhih%; Deep meditation on that which cannot be expressed by letters. 573. (68).{DMIGS PA GCOD PA ZHES BYA BA'I TING NGE DZIN}: [P.152] a#rambhan%a cchedano na#ma sama#dhih%; Deep meditation on the interruption of one's aim or object. 574. (69).{RNAM PA MED PA ZHES BYA BA'I TING NGE DZIN}: (-apraka#ro na#ma sama#dhih%) [-aprakaro na#ma sama#dhih%]; Deep meditation on immutability. 575. (70).{'GYUR BA MED PA ZHES BYA BA'I TING NGE DZIN}: avika#ro na#ma sama#dhih%; Deep meditation on that which has no species. 576. (71).{MING NGES PAR 'JUG PA ZHES BYA BA'I TING NGE DZIN}: na#ma niyata pravesho na#ma sama#dhih%; Deep meditation on penetrating the true meaning of the name (of the supreme moral being). 577. (72).{GNAS PA MED PAR SPYOD PA ZHES BYA BA'I TING NGE DZIN}: (-aniketa ca#ri# na#ma sama#dhih%) [-aniketa ca#ro na#ma sama#dhih%]; Deep meditation on unbecoming practices. 578. (73).{RAB RIB MED PA ZHES BYA BA'I TING NGE DZIN}: timira#pagato na#ma sama#dhih%; Deep meditation on seeing clearly 579. (74).{SPYOD PA DANG LDAN PA ZHES BYA BA'I TING NGE DZIN}: (-ca#ritravati# na#ma sama#dhih%) [-ca#ritravato na#ma sama#dhih%] Deep meditation on good morals. 580. (75).{GYO BA MED PA ZHES BYA BA'I TING NGE DZIN}: acalo na#ma sama#dhih%; Deep meditation on the immovable. 581. (76).(-{YUL LAS 'DAS PA ZHES BYA BA'I TING NGE DZIN}) [-{YUL LAS BRGAL PA ZHES BYA BA'I TING NGE DZIN}]; vis%aya ti#rn%o na#ma sama#dhih%; Deep meditation on being free from plan. 582. (77).(-{YON TAN THAMS CAD KYI TZOGS SU 'GYUR BA ZHES BYA BA'I} {TING NGE DZIN}) [-{YON TAN THAMS CAD KYI TZOGS SU GYUR PA ZHES BYA BA'I} {TING NGE DZIN}]: sarva gun%a sam%caya gato na#ma sama#dhih%; Deep meditation on him in whom all good qualities are united. 583. (78).{SEMS MED PAR GNAS PA ZHES BYA BA'I TING NGE DZIN}: (P.46) sthita nishcitto na#ma sama#dhih%; Deep meditation on existing without thinking. 584. (79).{DGE BA'I ME TOG RGYAS SHIN DAG PA ZHES BYA BA'I TING NGE DZIN}: (-shubha pus%pita shuddhir na#ma sama#dhih%) [-shubha-pus%pata shuddhir na#ma sama#dhih%]; Deep meditation on the many and pure blossoms of virtue. 585. (80).{SPOBS PA MTHA' YAS PA ZHES BYA BA'I TING NGE DZIN}: ananta pratibha#no na#ma sama#dhih%; Deep meditation on the infinite boldness (or intellect) 586. (81).{BYANG CHUB KYI YAN LAG YOD PA ZHES BYA BA'I TING NGE DZIN}: bodhyan$gavati# na#ma sama#dhih%; Deep meditation on the existence of wisdom. 587. (82).{MI MNYAM PA DANG MNAM PA ZHES BYA BA'I TING NGE DZIN}: [P.153] (-asama sama# na#ma sama#dhih%) [-asama samo na#ma sama#dhih%]; Deep meditation on equality and inequality. 588. (83).{CHOS THAMS CAD LAS 'DAS BA ZHES BYA BA'I TING NGE DZIN}: sarva dharma#tikraman%o na#ma sama#dhih%; Deep meditation on being delivered from the material world. 589. (84).{YONGS SU GCOD PA ZHES BYA BA'I TING NGE DZIN}: pariccheda karo na#ma sama#dhih%; Deep meditation on cutting off (the knot of doubt). 590. (85).{NEM NUR RNAM PAR SEL BA ZHES BYA BA'I TING NGE DZIN}: vimati vikiran%o na#ma sama#dhih%; Deep meditation on clearing up (or putting away) incertitude or doubt. 591. (86).{GNAS SU BYA BA MED PA ZHES BYA BA'I TING NGE DZIN}: niradhis%t%ha#no na#ma samadhih%; Deep meditation on making a plan for. 592. (87).{BKOD PA GCIG PA ZHES BYA BA'I TING NGE DZIN}: eka vyu#ho na#ma sama#dhih%; Deep meditation on the only one structure or fabric. 593. (88).{RNAM PAR MNGON PAR SGRUB PA ZHES BYA BA'I TING NGE DZIN}: a#ka#ra#bhinirha#ro na#ma samadhih%; Deep meditation on the total accomplishment. 594. (89).{RNAM PA GCIG TU GYUR PA ZHES BYA BA'I TING NGE DZIN}: (P.47) eka#ka#ro na#ma sama#dhih%; Deep meditation on becoming of one kind (or final union with god or the universal spirit). 595. (90).{RNAM PAR DOR BA MED PA ZHES BYA BA'I TING NGE DZIN}: a#ka#ra#na paka#ro na#ma samadhih%; Deep meditation on there being nothing more to be cut off. 596. (91).(-{RTOGS PAS SRID PA'I GZHI THAMS CAD KHONGS SU CHUD PA ZHES BYA} {BA'I TING NGE DZIN}) [-{RTOGS PAS SRID PA'I GZHI THAMS CAD KHONG DU CHUD PA ZHES BYA} {BA'I TING NGE DZIN}]: (-na#irvedhika sarva bhavatalopagato na#ma sama#dhih%) [-nairvedhika sarva bhavatamopagato na#ma sama#dhih%] Deep meditation on comprehending the foundation of all worldly existence. 597. (92).{BRDA DANG SGRA LA 'JUG PA ZHES BYA BA'I TING NGE DZIN}: sam%keta ruta pravesho na#ma sama#dhih%; Deep meditation on penetrating the meaning of symbol and sound. 598. (93).{SGRA DBYANGS KYI YI GE BRAL BA ZHES BYA BA'I TING NGE DZIN}: nirghos%a#ks%ara vimukto na#ma sama#dhih%; Deep meditation on the final liberation from sound and vocal harmony. 599. (94).{SGRON MA 'BAR BA ZHES BYA BA'I TING NGE DZIN}: jvalanolko na#ma sama#dhih%; Deep meditation on the burning vessel [torch]. 600. (95).{MTSAN NYID YONGS SU SBYONG BA ZHES BYA BA'I TING NGE DZIN}: laks%an%a parishodhano na#ma sama#dhih%; Deep meditation on the perfect distinction of criterion. 601. (96).{MNGON PAR MA DMIGS PA ZHES BYA BA'I TING NGE DZIN}: [P.154] anabhilaks%ito na#ma sama#dhih%; Deep meditation on that which is not evident. 602. (97).{RNAM PA THAMS CAD KYI MCHOG DANG LDAN PA ZHES BYA BA'I TING} {NGE DZIN}: sarva#ka#ra varopeto na#ma sama#dhih%; Deep meditation on him who is excellent in every kind. 603. (98).{MI ZAD PA'I ZA MA TOG CES BYA BA'I TING NGE DZIN}: aks%aya karan%d%o na#ma sama#dhih% (-aks%aya karan%d%ako na#ma sama#dhih%) Deep meditation on the inexhaustible vessel. 604. (99).{GZUNGS KYI BLO GROS ZHES BYA BA'I TING NGE DZIN}: dha#ran%i# matir na#ma sama#dhih%; Deep meditation on the comprehensive mind. 605. (100).(-{YANG DAG PAR LOG PA THAMS CAD YANG DAG PAR SEL BA} (P.48) {ZHES BYA BA'I TING NGE DZIN}) [-{YANG DAG PA DANG LOG PA THAMS CAD YANG DAG PAR SEL BA} {ZHES BYA BA'I TING NGE DZIN}]: samyaktva mithya#tva sarva sam%grasano na#ma sama#dhih%; Deep meditation on the illustration of right and wrong. 606. (101).(-{'GAL BA DANG 'GOG PA THAMS CAD YANG DAG PAR ZHI BAR BYED PA} {ZHES BYA BA'I TING NGE DZIN}) [-{'GAL BA DANG 'GOG PA THAMS CAD YANG DAG PAR ZHI BA} {ZHES BYA BA'I TING NGE DZIN}]: sarva nirodha virodha sam%prashamano na#ma sama#dhi Deep meditation on the entire ceasing of every transgression and prohibition. 607. (102).(-{BDA BA DANG SDUG BSNGAL THAMS CAD LA MNGON PAR DGA' BA MED PA} {ZHES BYA BA'I TING NGE DZIN}) [-{DGE BA DANG SDUG BSNGAL THAMS CAD LA MNGON PAR DGA' BA MED PA} {ZHES BYA BA'I TING NGE DZIN}): sarva sukha duh%kha nirabhinandi# na#ma sama#dhih%; Deep meditation on rejoicing over all sorts of pleasure and pain. 608. (103).(-{'THUN PA DANG 'GAL BA MED PA ZHES BYA BA'I TING NGE DZIN}) [-{'THUN PA DANG 'GAL BA BDE BA ZHES BYA BA'I TING NGE DZIN}]: (-anurodha#pratirodho na#ma sama#dhih%) [-anurodhapratirodho na#ma sama#dhih%]; The deep meditation on the pleasure of convenience and transgression. 609. (104).{'OD DRI MA MED PA ZHES BYA BA'I TING NGE DZIN}: vimala prabho na#ma sama#dhih%; Deep meditation on the immaculate light or brightness. 610. (105).{SNYING PO DANG LDAN PA ZHES BYA BA'I TING NGE DZIN}: sa#ravati# na#ma sama#dhih%; Deep meditation on the essential being. 611.* (106).(-{ZLA BA YONGS SU RDZOGS PA'I TING NGE DZIN}) [-{ZLA BA NYI BA'I 'OD DRI MA MED PA TING NGE DZIN}]: paripu#rn%a candra vimala prabho na#ma sama#dhih%; Deep meditation on the spotless brightness of the full moon. 612. (107).{GLOG GI 'OD CES BYA BA'I TING NGE DZIN}: vidyut prabho na#ma sama#dhih%; Deep meditation on the flash (or blaze) of lightning. 613. (108).{BKOD PA CHEN PO ZHES BYA BA'I TING NGE DZIN}: maha# vyu#ho na#ma sama#dhih%; Deep meditation on the great fabric. 614. (109).{RNAM PA THAMS CAD 'OD BYED PA ZHES BYA BA'I} [P.155] {TING NGE DZIN}: sarva#ka#ra prabha#karo na#ma sama#dhih%; Deep meditation on the making of light by all means. 615. (110).{TING NGE DZIN MNYAM PA NYID CES BYA BA'I TING NGE DZIN}: (P.49) sama#dhi samata# na#ma sama#dhih%; Deep meditation on the uniformity (or equality) of deep meditation. 616. (111).(-{RDUL MED CIN RDUL DANG BRAL BA'I TSUL DANG LDAN PA ZHES} {BYA BA'I TING NGE DZIN}) [-{RDUL MED CING RDUL DANG BRAL BA'I TSUL DANG LDAN PA ZHES} {BYA BA'I TING NGE DZIN}]: arajo virajo naya yukto na#ma sama#dhih%; Deep meditation on the pure and irreproachable conduct. 617. (112).{NYON MONGS PA MED PAR YANG DAG PAR 'DU BA ZHES BYA BA'I TING} {NGE DZIN}: aran%a samavasaran%o na#ma sama#dhih%; Deep meditation on the full assemblage of the happy or virtuous. 618. (113).(-{NYON MONGS PA MED PA DANG NYON MONGS PA DANG BCAS PA THAMS CAD} {YANG DAG PAR 'DU BA ZHES BYA BA'I TING NGE DZIN}) [-{NYON MONGS PA MED PA DANG NYON MONGS PA DANG BCAS PA THAMS CAD} {LA 'DU BA ZHES BYA BA'I TING NGE DZIN}]: aran%a saran%a sarva samavasaran%o na#ma sama#dhih%; Deep meditation on the whole aggregate of the happy and the distressed. 619.@ (114).{GNAS LA BRTEN PA MED PA LA BRTSON PA ZHES BYA BA'I TING NGE DZIN}: anilambha niketa nirato na#ma sama#dhih%; [NA]. 620.@ (115).{DE ZHIN NYID LA GNAS SHIN SEMS MED PA ZHES BYA BA'I TING NGE DZIN}: tatha#ta# sthita nishcitto na#ma sama#dhi (-tatha#ta# sthita uishcito na#ma sama#dhih%); [NA]. 621. (116).{LUS KYI SKYON YANG DAG PAR SEL BA ZHES BYA BA'I TING NGE DZIN}: ka#ya kali sam%pramathano na#ma sama#dhih%; Deep meditation on putting away the defects of the body. 622.@ (117) {NGAG GI SKYON RNAM PAR 'JIG PAS NAM MKHA' LTAR GYUR PA} {ZHES BYA BA'I TING NGE DZIN}: va#k kali vidhvam%sana gagana kalpo na#ma sama#dhih%; [NA]. 623.@ (118).{NAM MKHA' LTAR CHAGS PA MED PAS RNAM PAR GROL ZHIN GOS BA MED PA} {ZHES BYA BA'I TING NGE DZIN}: a#ka#sha#san$ga vimukti nirupalepo na#ma sama#dhih%; [NA]. [P.6] (P.50) 624. Sec.22.(-{BYANG CHUB SEMS DPA' SPYI'I MTSAN LA SOGS PA'I MING LA}) [-{BYANG CHUB SEMS DPA' SPYI'I MTSAN}]: (-bodhisattva#na#m% sa#dha#ran%a na#ma#ni) (-A+B bodhisattva#na#m% sa#dharan%a na#ma#ni) [NA]; Generic Names for a Bodhisattva. 625. (1).{BYANG CHUB SEMS DPA'}: (-bodhisattvah%) [-bodhisattva]; The purified mighty soul. 626. (2).{SEMS DPA' CHEN PO}: (-maha# sattvah%) [-maha# sattva]; The great heroic soul. 627. (3).{BLO LDAN}: (-dhi#ma#n) [-buddhimat]; The intelligent. 628. (4).{GSAL MCHOG}: (-uttama dyutih%) [-uttama dyuti]; The chief brightness or lustre. 629. (5).(-{RGYAL SRAS}) [-{RGYAL BA'I SRAS}]: (-jina# putrah%) [-jina# putra]; The Jina's son. 630. (6).{RGYAL BA'I GZHI}: (-jina# dha#rah%) [-jina# dha#ra]; The basis of victory. 631. (7).{RNAM PAR RGYAL BYED}: (-vijeta#) [-vijetr%i]; The one who will become Victorious. 632. (8).{RGYAL BA'I MYU GU}: (-jina#n$kurah%) [-jina#n$kura]; The germ of future triumph (a nascent Jina#). 633. (9).{RTZAL LDAN}: (-vikra#ntah%) [-vikra#nta]; The skilful. 634. (10).{'PHAGS MCHOG}: (-parama#ryah%) [-parama#rya]; The most venerable. 635. (11).{DED DPON}: (-sa#rtha va#hah%) [-sa#rtha va#ha]; [P.7] The leader or conductor [of a caravan]. 636. (12).{GRAGS CHEN}: (-maha# yasha#h%) [-maha# yashas]; Of great reputation. 637. (13).{SNYING RJE CAN}: (-kr%ipa#luh%) [-kr%ipa#lu]; The compassionate. 638. (14).{BSOD NAMS CHE}: (-maha# pun%yah%) [-maha# pun%ya]; Of great moral merits. 639. (15).{DBANG PHYUG}: (-ishvarah%) [-ishvara]; The powerful. 640. (16).{CHOS DANG LDAN PA}: (-dha#rmikah%) [-dha#rmika]; Of good morals. 641. (17).{RGYAL BA'I THUGS KYI SRAS}: (-jina#urasah%) [-jinaurasa]; The spiritual son of Jina. 642. (18).{CHOS LAS 'BYUNG BA}: (-dharmato nirgatah%) [-dharmato nirgata, -dharmato nirjitah%]; Produced by virtue. 643. (19).{SHAL NAS SKYES PA}: (-mukhato ja#tah%, -mukhato nirja#tah%) [-mukhato ja#ta]; Born of or issued from the mouth. 644. Sec.23.(-{BYANG CHUB SEMS DPA' SO SO'I MTSAN LA}) (P.51) [-{BYANG CHUB SEMS DPA' SO SO'I MTSAN}]: (-na#na# bodhisattva na#na#ni) [NA]; The Names of the Different Bodhisattvas. 645. (1).{SPYAN RAS GZIGS DBANG PHYAG}; (-avalokitesvarah%) [-avalokitesvara]; The Mighty Lord that Sees With Clear Eyes. 646. (2).{BYAMS PA}: (-ma#itreyah%) [-maitreya]; Clemency (the Affectionate or Merciful). 647. (3).{NAM MKHA'I SNYING PO}: (-a#ka#sha garbhah%) [-a#ka#sha garbha]; The Essence or Spirit of Heaven. or of the Void Space Above. 648. (4).{KUN TU BZANG PO}: (-samanta bhadrah%) [-samanta bhadra]; The Best [in Very Respect]. 649. (5).{LHAG NA RDO RJE} (-{PHYAG NA RDO RJE}): (-vajra pa#n%ih%) [-vajra pa#n%i]; Holding a Sceptre in his Hand. 650. (6).{'JAM DPAL GZHON NUR GYUR PA}: (-man~jushri# kuma#ra bhu#tah%) [-man~jushri# kuma#ra bhu#ta]; Man~jushri the Juvenile [Rejuvenated]. 651. (7).{SGRIB PA THAMS CAD RNAM PAR SEL BA}: (-sarva ni#varan%a vis%kambhi#) [-sarva ni#varan%a viskambhin]; The Effacer of All Stains. 652. (8).{SA'I SNYING PO}: (-ks%iti garbhah%) [-ks%iti garbha]; The Essence or Spirit of the Earth. 653. (9).{MTHUN CHEN THOB}: (-maha# stha#ma pra#ptah%) [-maha# stha#ma pra#pta]; He That has Obtained Great Strength. 654. (10).{RIN PO CHE'I TOG}: (-ratna ketuh%) [-ratna ketu]; With a Jewel on the Top of His Head. 655. (11).{LAG NA RIN CHEN}: (-ratna pa#n%ih%) [-ratna pa#n%i]; Holding a Gem in his Hand. 656. (12).(-{LAG NA PHYAG RGYA RIN PO CHE,} -{LAG NA RIN CHEN PHYAG RGYA}) [-{LAG NA PHYAG RGYA RIN CHEN}]: (-ratna mudra# hastah%) [-ratna mudra# hasta]; With a Seal of Gems in his Hand. 657. (13).(-{GCOD PAN RIN PO CHE,} -{RIN PO CHE'I GCOD PAN}) [-{COD PAN RIN PO CHE}]: (-ratna mukut%ah%) [-ratna mukuta]; With a Precious Diadem or Tiara. 658. (14).{GTZUG NA RIN PO CHE}: (-ratna cu#d%ah%) [-ratna cu#d%a]; With a Gem on his Turban or the Crown of his Head. 659 (15).{RIN CHEN BRTZEGS PA} (-{RIN CHEN RTZEGS PA}): (-ratna ku#t%ah%) [-ratna ku#t%a]; With Storied Jewels (or the Jewel Peak). 660. (16).{RIN CHEN 'BHYUNG GNAS} (-{DKON MCHOG 'BHYUNG GNAS}): (-ratna#karah%) [-ratna#kara]; The Source of Jewels (or Mine) [the Ocean]. 661. (17).{RIN PO CHE'I RTZE MO}: (P.52) (-ratna shikharah%) [-ratna shekhara]; The Jewel Peak. 662. (18).{RIN CHEN RGYAL MTSAN}: (-ratna dhvajah%) [-ratna dhvaja]; [P.8] The Precious Banner (or Ensign). 663. (19).{RDO RJE'I SNYING PO}: (-vajra garbhah%) [-vajra garbha]; Diamond Essence. 664. (20).{GSER GYI SNING PO}: (-suvarn%a garbhah%) [-suvarn%a garbha]; Gold Essence. 665. (21).{RIN PO CHE'I SNYING PO}: (-ratna garbhah%) [-ratna garbha]; Jewel Essence. 666. (22).{DPAL GYI SNYING PO}: (-shri# garbhah%) [-shri# garbha]; Essence of Prosperity. 667. (23).{DGE BA'I SNYING PO}: (-shubha garbhah%) [-shubha garbha]; Essence of Virtue. 668. (24).{DGE BA DRI MA MED PA'I SNYING PO}: (-shubha vimala garbhah%) [-shubha vimala garbha]; Essence of Immaculate Virtue 669. (25).{DE BZHIN GSHEGS PA'I SNYING PO}: (-tatha#gata garbhah%) [-tatha#gata garbha]; Essence of Tatha#gata. 670. (26).{YE SHES KYI SNYING PO}: (-jn~a#na garbhah%) [-jn~a#na garbha]; Essence of Knowledge or Wisdom. 671. (27).{NYI MA'I SNYING PO}: (-su#rya garbhah%) [-su#rya garbha]; The Essence or Spirit of the Sun 672. (28).{TING NGE 'DZIN GYI SNYING PO}: (-sama#dhi garbhah%) [-sama#dhi garbha]; Essence of Deep Meditation. 673. (29).{PADMA'I SNYING PO}: (-padma garbhah%) [-padma garbha]; Essence (or Spirit) of the Padma Flower. 674. (30).{RNAM PAR GROL BA'I ZLA BA}: (-vimukti candrah%) [-vimukti candra]; The Liberated Moon. 675. (31).{KUN TU MIG} (-{KUN TU SPYAN}): (-samanta netrah%) [-samanta netra]; Consisting Entirely of Eyes. 676. (32).{PADMA'I MIG} (-{PADMA'I SPYAN}): (-padma netrah%) [-padma netra]; With Lotus Eyes. 677. (33).{DRI MA MED PA'I MIG} (-{DRI MA MED PA'I SPYAN}): (-vimala netrah%) [-vimala netra]; With Immaculate Eyes (Clear). 678. (34).{YANGS PA'I MIG} (-{YANGS PA'I SPYAN}); (-visha#la netrah%) [-visha#la netra]; Having Large Eyes. 679. (35).(-{KUN TU TU SPYOD LAM}) [-{KUN TU SPYOD LAM}]: (-samanterya pathah%) [-samantacarya# patha]; Of Good Behaviour [the Road to All Good Works]. 680. (36).(-{KUN NAS MDZES PA}) [-{KUN NAS MDZES}]: (-samanta pra#sa#dikah%) [-samanta prasa#daka]; The Most Beautiful. # (37).{YE SHES LDAN PA}: jn~a#navat; Possessing Knowledge. (P.53) 681. (38).{KUN TU SPYOD PA'I BLO GROS}: (-samanta ca#ritra matih%) [-samanta caritra mati]; (His) Mind Always in Exercise. 682. (39).{RGYAL BA'I BLO GROS}: (-jaya matih%) [-jaya mati]; A triumphing Mind. 683. (40).{SENG GE RNAM PAR ROL PA}: (-sim%ha vikri#d%itah%) [-sim%ha vikri#dita]; The Sporting Lion. 684. (41).{SGRA CHEN PO'I DBYANGS KYI RGYAL PO}: (-maha# ghos%a svara ra#jah%) [-maha# ghos%a svara ra#ja]; The Prince With a Resonant Harmonious Voice. 685. (42).(-{SENG GE SGRA SGROGS}) [-{SENG GE SGRA SGROGS PA}]: sim%ha na#da na#din (-sim%ha na#da na#di); Uttering a Sound Like that of a Lion. 686. (43).(-{ZAB MO'I DBYANGS KYI NA RO SGROGS PA}) [-{ZAB MO'I DBYANGS KYI SGRA SGROGS PA}]: (-gabhi#ra ghos%a svara na#ditah%) [-gabhi#ra ghos%a svara na#dita]; Uttering a Deep Harmonious Sound. 687. (44).{GOS PA MED PA}: (-an upaliptah%) [-an upalipta]; Undisguised (Undefiled). 688. (45).{DRI MA KUN TU BRAL BA} (-{DRI MA KUN BRAL,} {DRI MA KUN BRAL BA,} -{DRI MA KUN TU BRAL}): (-sarva mala#pagatah%) [-sarva mala#pagata]; Free from Every Stain. 689. (46).{ZLA 'OD}: (-candra prabhah%) [-candra prabha]; Moonlight. [P.9] 690. (47).{NYI MA'I 'OD}: (-su#rya prabhah%) [-su#rya prabha]; Sunshine. 691. (48).{YE SHES 'OD}: (-jn~a#na prabhah%) [-jn~a#na prabha]; Light of Wisdom. 692. (49).{BZANG SKYON}: (-bhadra pa#lah%) [-bhadra pa#la]; Keeper of the Good. 693. (50).{LHUN PO'I RTZE 'DZIN GZHON NUR GYUR PA}: (-meru shikhara dharah% kuma#ra bhu#ta) [-meru shikhara kuma#ra bhu#tah%]; The Young Prince on the Top of Mount Meru. 694.* (51).(-{CHU LHA'I BLO GROS GZHON NUR GYUR PA}) [-{CHU LHA'I BLO GROS}]: (-varun%a matih% kuma#ra bhu#tah%) [-varun%a mati]; Varuna's Prudence [Intellect]. # (52).{GZHON NUR GYUR PA}: kurma#ra bhu#ta; Grown Young. 695. (53).{BZANG PO'I BLO GROS GZHON NUR GYUR PA}: (-sumatih% kuma#ra bhu#tah%) [-sumati kuma#ra bhu#ta]; The Ingenious Young Prince. 696. (54).{RTAG TU BRTSON}: (-nityodyuktah%) [-nityodyukta]; (P.54) Always Busy. 697. (55).{DED DPON BZANG PO}: susa#rtha (-va#hah%) [-va#ha]; The Good Leader [of a Caravan]. 698. (56).{'OD CAN GZHON NUR GYUR PA}: (-jyotis%matih% kuma#ra bhu#tah%) [-jyotis%mat kuma#ra bhu#ta]; The Shining or Radiant Young Prince. 699. (57).{THUB DKA' GZHON NUR GYUR PA}: (-durdhars%ah% kuma#ra bhu#tah%) [-durdhars%a kuma#ra bhu#ta]; The Young Prince Whom it is Difficult to Overcome. 700. (58).{NAM MKHA'I MDZOD}: (-gagana gan~jah%) [-gagana gan~ja]; A Treasure Like the Void Space Above (Immense). 701.@ (59).{DPA' BAR 'GROS BA}: shuram%gamah%; [NA]. 702. (60).{BLO GROS MI ZAD PA} (-{MI ZAD PA'I BLO GROS}): (-aks%aya matih%) [-aks%aya mati]; Inexhaustible Mind. 703. (61).{SPOBS PA BRTZEGS PA}: (-pratibha#na ku#t%ah%) [-pratibha#na ku#ta]; Exalted Confidence. 704. (62).(-{SPOS KYI GLANG PO CHE}) [-{SPOS KYI GLANG PO}]: (-gandha hasti#) [-gandha hastin]; An Elephant (Loaded) with Odoriferous Drugs. 705. (63).{DRA BA'I OD} (-{DRA BA CAN GYI OD}): (-ja#lini# prabha#h%) [-ja#lini# prabha#]; Illusory [Ensnaring] Light. 706. (64).{PHEL BA'I BLO GROS}: (-vardhama#na matih%) [-vardhama#na mati]; Increasing Understanding. 707. (65).{KUN TU 'OD}: (-samanta prabhah%) [-samanta prabha]; Consisting Entirely of Light. 708. (66).(-{SU RYA DANG,} -{MA 'DON NA NYI MA'I SNYING PO,} -{'DOM NA GNYI GDUG SNYING PO,} -{'DOM NA GNYI GDUGS SNYING PO}) [-{NYI MA'I SNYING PO}]: (-a#ditya garbhah%) [-a#ditya garbha]; The Essence or Spirit of Sun. 709.@ (67).{YUL THAMS CAD SNANG BA'I RGYAN SPOBS PA STON PA'I SNYING PO}: (-sarva vis%aya#vabha#sa#lam%ka#ra pratibha#na darshana garbhah%) [-sarva vis%aya#vabha#sa#lam%ka#ra pratibha#na darshana garbha]; [NA]. 710. (68).{DRI MA MED PA'I SNYING PO}: (-amala garbhah%) [-amala garbha]; Immaculate Essence. 711. (69).{DRI MA DANG BRAL BA'I SNYING PO}: (-vimala garbhah%) [-vimala garbha]; Essence Without Stain. 712. (70).{'OD 'BAR ZHIN 'PHRO PA'I DPAL GYI SNYING PO}: (-jyotir jvalana#rekha shri# garbhah%) [-jyotir jvalanarekha shri# garbha]; The Flaming and Light scattering Holy Essence. 713. (71).{RDO RJE DBYIG}: (-vajra sa#rah%) [-vajra sa#ra]; (P.55) Diamond Essence. 714.@ (72).{DRI MGYOGS}: a#shu gandhah%; [NA]. 715. (73).{RTAG TU 'OD} (-{RTAG TU SPYOR BA}): (-nitya prabhah%, -nitya yuktah% -nitya prayuktah%, -nitya praprabhah%) [-nitya prabha]; Constant Brightness. 716. (74).{PHUG SBAS}: (-guha guptah%) [-guha gupta]; Concealed in a Hole. 717. (75).{MTHONG BA DON YOD}: (-amogha darshi#) [-amogha darshin]; [P.10] Worthy to be Seen [of Unfailing Vision, Infallible]. 718.@ (76).{LEGS PAR YANG DAG BZHUGS}: su samprasthitah%; [NA]. 719. (77).{BRTSON PA MI GTONG BA}: (-a niks%ipta dhurah%) [-a niks%ipta dhura]; Not Desisting from His Endeavour. 720. (78).(-{MA NYAMS PA'I BLO GROS}) [-{BLO GROS MA NYAMS PA}]: (-anupahata matih%) [-anupahata mati]; Unimpaired Understanding. 721. (79).{RTAG TU LAG BRKYANGS}: (-nityotks%ipta hastah%) [-nityotks%ipta hasta]; Always Stretching Forth his Hand. 722. (80).{CHU BOS BYIN}: (-nada dattah%, -nadi# datta) [-nada datta]; Given by a River. 723. (81).{RNAM PAR RGYAL BAR GNON PA} (-{RNAM PAR RGYAL BAS GNON PA}]: (-vijaya vikra#mi#, -vijaya vikra#min]) [-vijaya vikramin]; He Who Overpowers the Victorious. 724. (82).{RGYAL BAS BYIN}: (-jaya dattah%) [-jaya datta]; Given by Victory. 725. (83).(-{MYA NGAN BRAL BA}) [-{MYA NGAN BRAL}]: (-vigatashokah%) [-vigatashoka]; Delivered from Pain. 726. (84).{BSKAL PA BZANG PO'I BYANG CHUB SEMS DPA'}: (-bhadra kalpika bodhisattvah%) [-bhadra kalpika bodhisatva]; A Bodhisattva of the Happy Age. 727. (85).{BYANG CHUB SEMS DPA' GZI BRJID CHE PA GZHAN DAG KYANG}: (-anye ca maha#jaska# bodhisattva#h) [-anye ca maha#jaska bodhisattva#h]; Other Bodhisattvas Also of Great (Splendour) Celebrity. 728. (86).{'GRO BA 'DZIN}: (-jagati#m% dharah%) [-jagati#n dhara]; Keeper of Those Who Walk on the Earth. 729. (87).{SKAR MA'I 'OD} (-{ME'I 'OD}): (-jyotis%prabhah%) [-jyotis%prabha, -jyotih%prabha]; Star-Light. 730.@ (88).{GCIG TU MDZES PA}: eka ka#nta ra#ja (-eka#nta# ra#ja); [NA]. (P.56) 731.@ (89).{SA DANG STOBS DANG MI 'JIGS PA 'CHANG BA}: bhu#mi bala va#ica#radya dharah%; [NA]. 732.@ (90).{ZLA MDZOS}: sucandrah%; [NA]. 733.@ (91).{GZHAN GYIS MI THUB PA'I GZI BRJID}: apara#jita teja#h%; [NA]. 734.@ (92).{BSAM GYIS MI KHYAB PA'I DKYIL 'KHOR LA BLO GROS RNAM PAR ROL PA}: acintika madhya buddhi vikrid%itah%; [NA]. 734.* (93).(-{YE SHES 'BYOR BA'I SNYING PO}) [-{YE SHES 'BYOD PA'I SNYING PO}]: (-jn~a#na vibhu#ti garbhah%) [-jn~a#na vibhu#ti garbha]; The Essence of Unfolding or Developing Wisdom. 735.@ (94).{SANGS RGYAS KYI RDO RJE 'DZIN BA'I MTSANS SGYOR BA}: Buddha vajra sam%dha#ran%a sam%dhih%; [NA]. 736. Sec.24.{BYANG CHUB SEMS DPA' TING NGE 'DZIN GYI MING LA}: [P.262] bodhisattva sama#dhayah%; Names (or Predicates) of the Deep Meditation of a Bodhisattva. 737. (1).{RIN CHEN KUN TU 'PHAGS}: ratna samudgatah%; The all-surpassing precious (thing). 738. (2).{SHIN TU GNAS PA}: supratis%t%hitah%; The Most Firm or Steady. 739. (3).{MI BSGUL PA} (-{MI SGUL PA}): (-a#kampyah%) [-akampyah%, +M a#kampyah]; Not to be moved or immovable. 740. (4).{PHIR MI LDOG PA}: avinivartani#yah%; Not ceasing, not desisting from. 741. (5).{DKON MCHOG 'BYUNG GNAS}: ratna#karah%; The mine (or source) of precious things (or jewels). 742, (6).{NYI MA'I 'OD KYI GZI BRJID} (-{NYI 'OD BRJID}); su#rya prabha tejah%; The brightness of the sunshine. 743. (7).{DON THAMS CAD GRUB PA}: sarva#rtha siddhah%; The accomplishment of every desire. 744. (8).{YE SHES SGRON MA}: (-jn~a#nolkah%) [-jn~a#no#lkah%]; The light (or lamp) of wisdom. 745. (9).{DA LTAR GYI SANGS RGYAS MNGON SUM DU BZHUGS PA}: pratyutpanna buddha sam%mukha#vasthitah%; The visible (or personal) presence of the Buddha of the present age. 746. Sec.25.(-{BYANG CHUB SEMS DPA' GZUNGS'I MING LA}) (P.57) [-{BYANG CHUB SEMS DPA' GZUNGS BCHU GNYIS MING LA}]: bodhisattva dha#ran%yah%; Names of the Twelve Faculties or Capacities (dha#rani#) [Mystic Charms] of a Bodhisattva. 747. (1).(-{DBANG BSKUR LDAN}) [-{DBANG BSGYUR LDAN}]: abhis%eca vati# (-abhis%ecani#); Having a ruling power. 748. (2).{YE SHES LDAN}: jn~a#na vati#; Possessing Wisdom. 749. (3).{SGRA DBYANGS RNAM PAR DAG PA}: vishuddha svara nirghos%a#; Having a very clear voice or melody. 750. (4).{MI ZAD PA'I ZA MA TOG}: aks%aya karan%d%a#; An inexhaustible vessel. 751. (5).(-{'KHYIL BA MTHA' YAS}) [-{'KHYIL BA MTHA' YAS PA} ]: ananta#varta#; Infinite conglomeration (or gathering together of). 752. (6).{RGYA MTZO'I PHYAG RGYA}: sa#gara mudra#; Having for his sign (or symbol) the sea or ocean. 753. (7).(-{PADMA'I BKOD PA}) [-{PADMA BKOD PA,} +{PADMA DKOD PA}]: [P.263] padma vyu#tha; Having the delineation of a padma flower. 754. (8).{CHAGS PA MED PA'I SGOR 'JUG PA}: asan$ga mukha pravesha#; Entering by the door where there is no passion (or exempt from passion). 755. (9).{SO SO YANG DAG PAR RIG PA NGES PA LA 'JUG PA}: pratisam%vin nishcaya#vata#ra#; Walking in true discrimination or understanding of things. 756. (10).(-{SEMS RGYAS KYI RGYAN BYIN GYIS RLABS PA}) [-{SEMS RGYAS KYI RGYAN BYIN GYIS BRLABS PA}]; (-buddha#lam%ka#ra# dhis%t%hita#) [-buddha#lan$ka#ra# dhis%t%hita#]: Benediction, the ornament of a Buddha (or blessed by the benediction). 757. (11).{KHA DOG MTHA' YAS PA}: (-ananta varna#) [-ananta varn%a#]; Of infinite colors. 758. (12).{SANGS RGYAS KYI SKU'I KHA DOG YONGS SU RDZOGS PA MNGON PAR} {SGRUB PA}: buddha ka#ya varn%a parinis%patty abhinirha#ra#; He that has obtained evidently the perfect color of the body of Buddha. 759. Sec.26.(-{BYANG CHUB SEMS DPA'I STOBS BCU'I MING LA}) [P.10] (P.58) [-{BYANG CHUB SEMS DPA'I STOBS BCU}]: (-bodhisattva bala#ni#); The Ten Faculties or Powers of the Bodhisattva. 760. (1).{BSAM PA'I STOBS}: (-a#shaya balam%) [-a#shaya bala]; The faculty of reflection. 761. (2).{LHAG PA'I BSAM PA'I STOBS}: (-adhya#shaya balam%)[-adhya#shaya bala]; Faculty of further consideration. 762. (3).{SBYOR BA'I STOBS}: (-prayoga balam) [-prayoga bala]; Faculty of combination [application]. 763.* (4).(-{SHES RAB KYI STOBS}) [-{YE SHES STOBS}]: (-prajn~a# balam) [-jn~a#na bala]; The power of knowledge or wisdom. 764. (5).{SMON LAM GYI STOBS}: (-pran%idha#na balam) [-pran%idha#na bala]; Power of prayer. 765. (6).{THEG PA'I STOBS}: (-ya#na balam%) [-ya#na bala]; Power of vehicles or principles. 766. (7).{SPYOD PA'I STOBS}: (-carya# balam) [-carya# bala]; Power of practice or action. 767. (8).{RNAM}.{PAR 'PHRUL BA'I STOBS}: (-vikurvan%a balam) [-vikurvan%a bala]; Power of miraculous change transformation. 768. (9).{BYANG CHUB KYI STOBS}: (-bodhi balam) [-bodhi bala]; Power of becoming pure perfect. 769. (10).{CHOS KYI 'KHOR LO RAB TU BSKOR NA'I STOBS} (-{CHOS KYI 'KHOR LO RAB TU SKOR NA'I STOBS}): (-dharma cakra pravartana balam)[-dharma cakra pravartana bala]; Power of turning the Wheel of Law. 770. Sec.27.(-{BYANG CHUB SEMS DPA' DBANG BCU'I MING LA}: [P.263] (-bodhisattva vashita#) (-A+B bodhisattva vashita#h% -B bodhisattva vashitani) [-bodhisattva vashita#h%]; The Names of the Ten Things Which Are in the Power of a Bodhisattva (or Over Which He Has Power) [ or the Names of the Ten Powers of a Bodhisattva]. 771. (1).{SEMS LA DBANG BA}: citta vashita#; He has faculty or power for (or over) the heart or mind. 772. (2).(-{YO BYAD DBANG BA}) [-{YO BYED DBANG BA}]: paris%ka#ra vashita#; He has faculty or power over utensils. 773. (3).{TZE LA DBANG BA}: a#yur vashita#; He has faculty or power for (or over) life. 774. (4).{LAS LA DBANG BA}: karma vashita#; He has faculty or power for (or over) works. 775. (5).{SKYE BA LA DBANG BA}: upapatti vashita# (-utpatti# vashita#); (P.59) He has faculty or power over birth. 776. (6).{MOS PA LA DBANG BA}: adhimukti vashita#; He has faculty or power over liberation (or faith). 777. (7).{CHOS LA DBANG BA}: dharma vashita#; He has faculty or power for religious instruction. 778. (8).{SMON LAM LA DBANG BA}: pran%idha#na vashita#; He has faculty or power for prayer. 779. (9).{RDZU 'PHRUL LA DBANG BA}: Riddhi vashita#; He has faculty or power for transformation. 780. (10).{YE SHES LA DBANG BA}: jn~a#na vashita#; He has faculty or power for knowledge or wisdom. 781. Sec.28.{BYANG CHUB SEMS DPA' MI 'JIGS PA BZHI'I MING LA}: [P.264] bodhisattva#na#m% catva#ri va#isha#radya#ni; The Names of Those Things in Which a Bodhisattva is Bold. 782. (1).{GZUNGS KYI THOS PA 'DZIN CING DON BSTAN PA LA MI 'JIGS PA}: (-dha#rani shrutodgrahan%a#rtha nirdesha va#isha#radyam%) [-dha#rani shruto#dgrahan%a#rtha nirdesha va#isha#radyam]; Having perceived the doctrine of wonderful comprehension he is bold in explaining (or teaching) the meaning thereof. 783. (2).(-{BDAG MED PA KHONG DU CHUD PAS GZHAN GYIS BRTSE BA'I MTZAN MA} {MI 'BYUNG ZHIN RANG BZHIN GYIS SPYOD LAM SMAD DU YUNG BA'I} {MED PA'I LAS GSUM YONGS SU DAG PA'I BSRUNG BA CHEN PO} {PHUN SUM TZOGS PA'I MI 'JIGS PA}) [-{BDAG MED PA KHONG DU CHUD PAS GZHAN GYIS BTSE BA'I MTZAN MA} {MI 'BYUNG ZHIN RANG BZHIN GYI SPYOD LAM RMAD DU BYUNG BA'I} {LAS GSUM YONGS SU DAG PA'I BSRUNG CHEN PO} {PHUN SUM TZOGS PA'I MI 'JIGS PA}]: (-na#ira#tmya#dhigama#t paravihet%hana# nimitta samuda#ca#ra sahaja#nadhigaterya# patha tris% karma parishuddha maha# raks%a sam%panna va#isha#radyam); [-naira#tmya#dhigama#t para vihet%hana# nimitta samuda#ca#ra sahaja#nadhigate#rya# patha tri karma parishuddha maha# raks%a sam%panna va#isha#radyam]; Having learned not to be egotist, leaving off the injurious characters of others, he is bold in keeping to the natural practice of those three wonderful works that are the most pure and the most perfect preservations. 784.* (3).(-{YUN DU GZUNG BAS CHOS MI BRJED CING SHES RAB DANG THABS} (P.60) {MTHAR PHIN PAS SEMS CAN SGROL PA ZHING DANG STON PA DANG DGE} {BA'I BAR CHAD DU MI 'GYUR BA'I MI 'JIGS PA}: (-{YUN DU GZUNG BAS CHOS MI BRJED CING SHES RAB DANG THABS MTHAR} {YUN DU MI BRJED PA DANG THABS SHES RAB MTHAR PHYIN PAS SEMS CAN} {SGROL MTHAR PHIN PAS SEMS CAN SGROL PA ZHING DANG STON PA} {DANG DGE BA'I BAR CHAD DU MI 'GYUR BA'I MI 'JIGS PA}: [-{CHOS BZUNG BA YUN DU MI BRJED PA DANG THABS DANG SHES RAB MTHAR} {PHYIN PAS SEMS CAN SGROL ZHING DANG BA STON PA DANG DGE BA'I} {BAR CHAD DU MI 'GYUR BA'I MI 'JIGS PA}]: (-sadodgr%ihi#ta dharma#visma ran%a prajn~opa#ya nis%t%ha#gata sattva nista#ran%a prasa#da sam%darshana shubha#nantara#yika va#isha#radyam) [-sado#dgr%ihi#ta dharma#visma ran%a prajno#pa#ya nis%t%ha#gata sattva nista#ran%a prasa#da sam%darshana shubha#nantara#yika va#isha#radyam]; By not forgetting for a long time the perceived religious instruction by wise means and by an accomplished understanding he is bold in liberating, illuminating and instructing the animate existences not to let their good works be interrupted. 785. (4).(-{THAMS CAD MKHYEN PA NYID KYI SEMS MI NYAMS SHING THEG PA GZHAN} {GYIS MI 'GYUR BAR DBANG YONG SU RDZOGS PA DANG SEMS CAN GYI DON} {RNAM PA THAMS CAD DU YANG DAG PAR THOB PAR BYA BA LA MI 'JIGS} {PA}): [-{THAMS CAD MKHYEN PA NYID KYI SEMS MI NYAMS SHING THEG PA GZHAN} {GYIS MI 'GYUR BAR DBANG YONG SU RDZOGS PA DANG SEMS CAN GYI DON} {RNAM THAMS CAD DU YANG DAG PAR THOB PAR BYA BA LA MI 'JIGS PA}]: sarva jn~a#ta# citta#sam%pramo Sa#nya ya#na#nirya#n%a sam%pu#rn%a vashita# sarva praka#ra sattva#rtha sam%pra#pan%a va#isha#radyam; Being not relaxed in the spirit of all-wisdom, neither seduced by other principles, he is bold in accomplishing his organs (or powers) and in making the animate existences find completely in every respect their several concerns. [P.265] 786. Sec.29.(-{BYANG CHUB SEMS DPA' CHOS MA 'DRES PA'I BCU BRGYAD KYI MING LA}): [-{BYANG CHUB SEMS DPA' CHOS MA 'DRES PA BCU BRGYAD KYI MING LA}]: as%t%a# dasha# ven%ika bodhisattva dharma#h%; The Names of the Eighteen Pure (Unmixed) Laws of a Bodhisattva. 787.* (1).(-{NYE BAR MA BSTAN PA'I SBYIN PA CAN RNAMS}) [-{MA BSTAN PA'I SBYIN PA CAN RNAMS}]: anupadis%t%a da#na#h%; They that are liberal without being taught to be so (not hypocrites in bestowing their alms). 788. (2).(-{NYE BAR MA BSTAN PA'I TZUL KHRIMS CAN RNAMS}) [-{MA BSTAN PA'I TZUL KHRIMS CAN RNAMS}]: anupadis%t%a shi#la#h%; They that are of strict moral conduct without being taught. 789. (3).(-{NYE BAR MA BSTAN PA'I BZOD PA CAN RNAMS}) [-{MA BSTAN PA'I BZOD PA CAN RNAMS}]: anupadis%t%a ks%a#ntayah%; The uninstructed sufferers of hardships. 790. (4).(-{NYE BAR MA BSTAN PA'I BRTSON 'GRUS CAN RNAMS}) [-{MA BSTAN PA'I BRTSON 'GRUS CAN RNAMS}]: anupadis%t%a vi#rya#h%; They that are of diligent application without being instructed to be so (or they that are not hypocritical in their diligent application). 791. (5).(-{NYE BAR MA BSTAN PA'I BSAM GTAN CAN RNAMS}) (P.61) [-{MA BSTAN PA'I BSAM GTAN CAN RNAMS}]: anupadis%t%a dhya#na#h%; They that are contemplators without being instructed. 792 (6).(-{NYE BAR MA BSTAN PA'I SHES RAB CAN RNAMS}) [-{MA BSTAN PA'I SHES RAB CAN RNAMS}]: anupadis%t%a prajn~a#h%; They that are ingenious (or witty) without being taught. 793. (7).(-{BSDU BA'I DNGOS POS SEMS CAN THAMS CAD SDUD PA RNAMS}) [-{BSDU BA'I DNGOS POS SEMS CAN SDUD PA RNAMS}]: sam%graha vastu sarva sattva sam%gra#haka#h%; They that comprehend all animate existences under comprehensible (or material) properties. 794. (8).(-{YONGS SU BSNGO BA'I CHO GA SHES PA RNAMS}) [-{YONGS SU BSNGO BAS CHOG SHES PA RNAMS}]: (-parin%a# mana vidhi jn~a#h%); [-parin%a# man%a vidhi jn~a#h%, +MS. parina#maja vidhi jn~a#h%]; They that are satisfied with receiving a benediction. 795.* (9).(-{THABS LA MKHAS PAS SEMS CAN THAMS CAD KYIS SPYOD PA'I} {DBANG GIS THEG PA'I MCHOG GIS 'BYUNG BA BSTAN PA RNAMS}: [-{THABS MKHAS PAS SEMS CAN GYI SPYOD PA'I} {DBANG GIS THEG PA'I MCHOG GIS 'BYUNG BA STON PA RNAMS}: (-upa#ya ka#ushalya sarva sattva carita#dhipatya paramaya#na nirya#n%a sam%darshaka#h%) [-upa#ya kaushalya sarva sattva carita vasita paramaya#na nirya#n%a sam%darshaka#h% -M upa#ya kaushalya sarva sattva carita#dhipatya paramaya#na nirya#n%a sam%darshaka#h%]; They that show (or teach) on [in] a wise manner the origin of the highest principles (in philosophy) to be derived from the practices of the animate beings. 796. (10).(-{THEG CHEN LAS MA NYAMS PA RNAMS}): [-{THEG PA CHEN PO LAS MA NYAMS PA RNAMS}]: (-maha# ya#na# cyuta#h%) [-maha ya#na# cyuta#h%]; They that are [have] not swerved from the high principles [maha#ya#na]. 797. (11).{'KHOR BA DANG MYA NGAN LAS 'DAS PA'I SGO STON PA RNAMS}: [P.266] sam%sa#ra nirva#n%a mukha sam%darshaka#h%; They that show (teach) the door of worldly existence and of final beatitude. 798. (12).{ZUNG DANG SNREL ZHI'I RGYUD LA MKHAS PA RNAMS}: yamaka vyatyasta#ha#ra kushala#h%; They that are skillful in mystical precepts delivered in chime or plain language. 799. (13).{YE SHES KYI SNGON DU 'GRO BAS MNGON PAR 'DU MI BYED CIN} {KHA NA MA THO BA MED PAR TZE RABS THAMS CAD DU MNGON DU} {ZHUGS PA RNAMS} (-{YE SHES KYI SNGON DU 'GRO BAS MNGON PAR 'DU MI BYED CIN} {KHA NA MA THO BA MED PA'I TZE RABS THAMS CAD DU MNGON DU} {ZHUGS PA RNAMS}): jn~a#na pu#rvam%gama#nabhi sam%ska#ra niravadya sarva janma#bhimukha pravr%itta#h%; They that are not elated with their proficiency in wisdom and without being defiled by sinful actions in all generations make further progress. 800. (14).{LUS DANG NGAG DANG YID KYI LAS KYI MTHA' DGE BA BCU DANG} {LDAN PA RNAMS}: (-dasha kushalopeta ka#ya va#g manas karma#nta#h%) [-dasha kushalo#peta ka#ya va#g manas karma#nta#h%]; Possessing the ten virtues, the limits of bodily, verbal and mental actions or works. 801. (15).(-{SDUG BSNAL GYI PHUNG PO THAMS CAD BZOD PA'I LUS LEN PAS} (P.62) {SEMS CAN GYI KHAMS THAMS CAD YONGS SU MI GTONG BA RNAMS}: [-{SDUG BSNAL GYI PHUNG PO THAMS CAD BZOD PA'I LUS LEN PA} {SEMS CAN GYI KHAMS THAMS CAD YONGS SU MI GTONG BA RNAMS}: (-sarva duh%kha skandha saha#na#tmopa#da#na sarva sattva dha#tv aparitya#ginah%) [-sarva duh%kha skandha sahana#tmo#pa#da#na sarva sattva dha#tv aparitya#ginah% +M. sarva duh%kha skandha sahana#tmo#pa#da#na sarva sattva dha#tu paritya#ginah%. The Tib. supports aparitya# ginah]; They that have (received) a body capable of suffering all sorts of distress or pain and that will not give up the abode of animal existences. 802. (16).{'GRO BA THAMS CAD MNGON PAR DGA' BAR STON PA RNAMS}: (-sarva jagad abhiruci sam%darshaka#h%) [-sarva jagad abhirucita sam%darshaka#h%]; They that teach all walking existences [jagat] to rejoice exceedingly. 803. (17).(-{BYIS PA DANG NYAN THOS MI BZAD PA JI SNYED CIG GI NANG NA YANG} {DGE BA MANG PO'I RIN PO CHE'I SHIN DPAG BSAM LTAR BRTAN PA'I} {THAMS CAD MKHYEN PA NYID KYI SEMS YONGS SU MA NYAMS PA RNAMS}) [-{BYIS PA DANG NYAN THOS MI BZAD PA JI SNYED CIG GI NANG NA YANG} {DAG BA MANG PO'I RIN PO CHE'I SHIN DPAG BSAM LTAR BRTAN PA'I} {THAMS CAD MKHYEN PA NYID SEMS YONGS SU MA NYAMS PA RNAMS}]: kiyat kr%icchra ba#la shra#vaka madhya shubha vyu#ha ratna kalpa vr%iks%a dr%id%ha sarvajn~a#ta# citta#sam%pramus%ita#h%; They that are firm (or steady) in the midst of children (fools) and hearers, like the kalpavr%iks%a among other precious trees and whose minds have not swerved from the all-knowing. 804. (18).(-{CHOS THAMS CAD KYI THABS SBYIN PAS DBANG BSKUR BA THOB} [P.267] {PAR BYA BA'I PHIR SANGS RGYAS KYI CHOS BTSOL BA BSTAN PA} {LAS PHIR MI LDOG PA RNAMS}) [-{CHOS THAMS CAD THABS SBYIN PAS DBANG BSKUR BA THOB PAR} {BYA BA'I PHIR SANGS RGYAS KYI CHOS BTSAL BA BSTAN PA LA PHIR} {MI LDOG PA RNAMS}]: (-sarva dharma pat%t%ava#bad dha#bhis%eka pra#pti buddha dharma sam%gha paryes%t%i sam%darshana#nivr%itta#h%; [-sarva dharma pat%t%ava#bad dha#bhis%eka pra#pti buddha dharma paryes%t%i sam%darshana#nivr%itta#h%, +The equivalent of sam%gha cannot be traced in Tibetan.]; They that never desist to instruct [from instructing] those that seek for the doctrine of Buddha to make find them [to make them find] an entire command over all things by a wise method and charity (or liberality in bestowing alms). 805. Sec.30.(-{MDO SDE LAS 'BYUNG BA'I BYANG CHUB SEMS DPA' RNAMS KYI} [P.155] {YONG TAN TZOGS KYI MING LA,} -{MDO SDE LAS 'BYUNG BA'I BYANG CHUB SEMS DPA'I} {YONG TAN THOG THOG SMOS PA'I MING LA}) [-{MDO SDE LAS 'BYUNG BA'I BYANG CHUB SEMS DPA'I} {YONG TAN THOG THOG BSTAN PA'I MING LA}]; bodhisattva#na#m% su#tra#nta nirgata#ni ka#ni cid gun%a na#ma#ni; (-bodhisattva#na#m% su#tra#nta nirgata#ni ka#n~cid gun%a na#ma#ni) (-A bodhisattva#na#m% su#tra#ntargata#ni ka#ni cid gun%a na#ma#ni) (-A bodhisattva#na#m% su#tra#ntargata#ni ka#n~cid gun%a na#ma#ni) [NA]; On the Several Names Expressive of the Qualifications of the Bodhisattvas, According to the Bodhisattva Class ({MDO SDE} in the {KA' GYUR}). 806. (1).{SKYE BA GCIG GIS THAGS PA}: eka ja#ti pratibaddhah%; Hindered only by one birth from becoming a Buddha. 807. (2).{THAMS CAD MKHYEN PA NYID LA MNGON DU PHYOGS PA}: (-sarva jn~a#ta#bhimukhah%) [-sarva jn~ata#bhimukhah%]; He excels in all-knowing (or omniscience) (or has turned his face to omniscience). 808. (3).(-{THAMS CAD MKHYEN PA NYID LA}) (P.63) [-{THAMS CAD MKHYEN PA NYID LA GZHOL BA}]: (-sarva jn~a#ta# nimnah%) [-sarva jn~ata# nimnah%]; He applies himself earnestly to omniscience. 809. (4).{THAMS CAD MKHYEN PA NYID LA 'BAB}.{PA}: (-sarva jn~a#ta# pravan%ah%) [-sarva jn~ata# pravan%ah%]; He is inclining or adhering to omniscience. 810. (5).{THAMS CAD MKHYEN PA NYID LA 'BAB}.{PA} (-{THAMS CAD MKHYEN PA NYID DU 'GYUR PA}): (-sarva jn~a#ta# pra#g bha#rah%) [-sarva jn~a#ta# prag bharah%]; He is bent towards omniscience. 811. (6).{CHAGS PA MED PA'I GZUNGS DANG TING NGE 'DZIN THOB PA}: (-asan$ga dha#rani# samadhi pratilabdhah%) [-asam%ga dha#rani# samadhi pratilabdhah%]; He has found a dispassionate comprehension and meditation. 812. (7).{DPA' BAR 'GRO BA'I TING NGE 'DZIN DANG LDAN PA}: shu#ram%gama sama#dhi saman va#gatah%; He is possessed of the deep meditation - styled "the walking like a champion." 813. (8).{MNGON PAR SHES PA CHEN POS RNAM PAR ROL PA}: [P.156] (-maha#bhijn~a# vikrid%ita#h%) [-maha#bhijn~a# vikri#d%itah%]; He amuses himself with the great fore-knowledge. 814. (9).(-{SGRIB PA DANG CHAD PA DANG KUN NAS LDANG BA THAMS CAD} {DANG BRAL BA}) [-{SGRIB PA CHOD PA KUN NAS LDANG BA THAMS CAD DANG BRAL BA}]: sarva#varn%a vivaran%a paryuttha#na vigata (-sarva#varn%a vivaran%a paryupastha#na vigatah%); Is void of all imperfections or defects. 815. (10).{LAM GYI RGYUN MA CHAD PA} [-{LAM GYI RGYUN MA BCAD PA}]: (-apratiprashrabdha margah%) [-apratiprasrabdha margah%]; The course of his way not interrupted. 816. (11).{BYAMS PA CHEN PO DANG SNYING RJE CHEN POS PHYOGS BCU'I} {'JIG RTEN GYI KHAMS SU KHYAB PA}: (- maha#ma#itri# maha#karun%a# dasha dig loka dha#tu spharan%ah%) [-maha#maitri#maha#karun%a# dasha digloka dha#tuspharan%ah%]; His love and mercy fill (or reach to) the ten corners of the world. 817. (12).(-{SANGS RGYAS KYI ZHING MTHA' YAS PAR 'GRO BA LA MKHAS PA,} -{MTHA' YAS PA'I SANGS RGYAS KYI ZHING TU 'GRO BA LA MKHAS PA}) [-{SANGS RGYAS KYI MTHA' YAS PAR 'GRO BA LA MKHAS PA}]: ananta buddha ks%etra#kra man%a kushalah%; Skillful in visiting the provinces of an infinite number of Buddhas. 818. (13).(-{STONG PA NYID KYI SPYOD YUL CAN,} -{STONG PA NYID KYI SPYOD YUL CAN PA}) [-{STONG PA NYID KYI SPYOD YUL BA}]: shu#nyata# gocarah%; Emptiness is the object of his senses or exertions. 819. (14).(-{MTZAN MA MED PA LA GNAS PA}) [-{MTZAN MA MED PA GNAS PA}]: (P.64) animitta viha#ri#; He dwells in the indefinite markless place. 820. (15).{SMON LAM LA GNAS PA THAMS CAD DANG BRAL BA}: sarva pran%idha#na nishraya vigatah%; Is void from (devoid of) every wish or prayer. 821. (16).{SEMS CAN THAMS CAD LA PHAN PAR BRTSON PA}: sarva sattva hita#bhyudyatah%; He endeavours to be useful to every animal existence. 822. (17).{SANGS RGAS KYI YUL THAMS CAD LA MKHAS PA}: sarva buddha vis%aya kushalah%; Is skillful in all the provinces of Buddha. 823. (18).{YE SHES MTHA' YAS PA}: ananta jn~a#nah%; (He has) infinite knowledge. 824. (19).{SEMS NAM MKHAS DANG MTZANGS PA}: aka#sha sama cittah%; His mind (or thought) is like the heaven (the infinite void-space). 825. (20).{SEMS RGYA MTZO LTAR ZAB PA}: sa#gara vad gambhi#ra cittah%; His mind is profound like the ocean (or sea). 826. (21).{SEMS RI'I RGYAL PO RI RAB LTAR MI BSGUL BA} (-{SEMS RI'I RGYAL PO RI RAB LTAR MI SGUL BA}): (-sumeru parvata ra#javad akam%pya cittah%) [-sumeru parvata ra#javad akampya cittah%]; His mind is unshaken like the Ri-rab (or the Olympus) the prince of all mountains. 827. (22).(-{SEMS PAD MA LTAR MA GOS PA}) [-{SEMS PADMA LTAR MA GOS PA}]: padma vad anupalipta cittah%; His mind, like the lotus, is uncovered. 828. (23).{SEMS RIN PO CHE LTAR SHIN TU YONGS SU DAG PA}: ratna vat suparishuddha cittah%; His heart (or mind) is very pure (or clean) like a gem. 829. (24).(-{SEMS GSER LTAR SHIN TU YONGS SU SBYANG BA}) [-{SEMS GSER LTAR SHIN TU YONGS SU BYANG BA}]: suvarn%a vat suparyavada#ta cittah%; His heart (or mind) is very pure, like gold. [P.157] 830. (25).(-{YE SHES KYI TZOGS TZAD MED PA YONGS SU 'TZOL BA LA MKHAS PA}) [-{YE SHES KYI TZOGS TZAD MED PA YONGS SU TZOL BA LA MKHAS PA}]: aparimita jn~a#na sam%bha#ra paryes%an%a kushalah%; Dexterous in searching after an immense quantity of wisdom. 831. (26).{PHA ROL GYI RGOL BAS ZIL GYIS MI NON}.{PA}: para prava#dy anabhibhu#tah%; Is not to be overcome by any opponent. 832. (27).(-{CHOS THAMS CAD LA SGRIB PA MED PA'I SEMS MNYAM PA}) (P.65) [-{CHOS THAMS CAD LA SGRIB PA MED PA'I SEMS MNYAM PA}]: sarva dharma# na#varan%a jn~a#ni#; He is possessed of a pure knowledge in everything. 833. (28).{SEMS CAN THAMS CAD LA SEMS MNYAM PA}: sarva sattva sama cittah%; He is equally minded for all animate existences. 834. (29).{BDUD KYI YUL THAMS CAD LAS YANG DAG PAR 'DAS PA}: (-sarva ma#ra vis%aya samati kra#ntah%) [-sarva ma#ra vis%aya sama#ti kra#ntah%]; He is entirely out of the province of Ma#ra (or the devil). 835. (30).{DE BZHIN GSHEGS PA THAMS CAD KYI YUL LA 'JUG PA} {SHES PA LA MKHAS PA}: sarva tatha#gata vishaya#vata#ra jn~a#na kushalah%; He is well versed in the knowledge of entering into the province of every Tatha#gata. 836. (31).(-{BYAM PA CHEN PO DANG SNYING RJE CHEN PO DANG LDAN PA}) [-{BYAM PA CHEN PO DANG SNYING RJE CHEN PO LDAN PA}]: maha# maitri# maha# karun%a# saman va#gatah%; Is equally possessed of love (or clemency) and mercy. 837. (32).{THAMS SHES PA LA MKHAS PA}: upa#ya jn~a#na kushalah%; (He is) wise in knowing the means (or method). 838. (33).{GZUNGS THOB PA}: dha#ran%i# pratilabdhah%; Has obtained a wonderfully comprehensive mind. 839. (34).{SMON LAM BRTAGS PA} (-{SMON LAM RTAGS PA,} -{SMON MA BRTAGS PA,} -{SMON MA RTAGS PA}): pran%idha#na# kalpitah%; His prayer is judicious. 840. (35).{BZOD PA MNYAM PA NYID THOB PA}: (-ks%a#nti samata# pratilabdhah%) [-ks%a#nti samata# prat%ilabdhah%]; He has found (or arrived at) an indifference for suffering or hardship. 841. (36).{MNGON PAR SHES PA MA NYAMS PA}: acyut a#bhijn~ah%; (With) an unweakened fore-knowledge. 842. (37).{ZANG ZING MED PA CHOS STON PA}: nira#mis%a dharma deshakah%; Teaching (or instructing in religion) without any reward. 843. (38).{CHOS ZAB MO LA BZOD PA'I PHA ROL TU SON PA}: (-gambhi#ra dharma ks%a#nti pa#rami# gatah%) [-gambhi#ra dharma ks%a#nti pa#ramim% gatah%]; Is indefatigable in the profound research of moral principles. 844. (39).{BDUD GYI LAS LAS YANG DAG PAR 'DAS}.{PA}: (-ma#ra karma sama# tikra#ntah%) [-ma#ra karma sama tikra#ntah%]; Leaving off entirely all the work's of the devil (or Ma#ra). 845. (40).{LAS KYI SGRUP PA'I RGYUN BCAD PA}: karma# varan%a pratiprasrabdhah%; He has cut off (or obstructed) the course of a wicked life (or of wicked actions). 846. (41).{CHOS RAB TU RNAM PAR 'BYED PAS RNAM PAR DBYE BA} (P.66) [P.158] {BSTAN PA LA MKHAS}.{PA}: dharma pravicaya vibhakti nirdesha kualah%; He is skilful in instructing by analysing the principles of the moral doctrine. 847. (42).{BSKAL PA GRANGS MED PAR SMON LAM SHIN TU BRTSAMS PA}: asam%khyeya kalpa pran%i dha#na susama#rabdhah%; He has made earnest prayers through immeasurable ages (kalpas). 848. (43).(-{BZHIN DU 'DZUM ZHING GSONG POR SMRA BA}) [-{BZHIN 'DZUM ZHING GSONG POR SMRA BA}]: smita mukha pu#rva#bhila#pi#; Having a smiling countenance, he speaks softly. 849. (44).{TZIGS SU BCAD PA'I DBYANGS KYIS SMRA BA}: ga#tha#bhir gi#ta#bhir la#panah%; He speaks in verse, in a melodious tune. 850. (45).{SEMS ZHUM PA MED PA}: apagata li#na cittah%; His mind is without consternation (or is not dejected). 851. (46).{SPOBS PA RGYUN MI CHAD PA}: ana#cchedya pratibha#nah%; He has always boldness (to speak). 852. (47).(-{'KHOR BA MTHA' YAS PA GSIL GYIS GNON PA}) [-{'KHOR MTHA' YAS PA GZIL GYIS GNON PA}]: ananta paris%ad abhibha#vanah%; He excels or surpasses an infinite number of attendants. 853. (48).(-{BSKAL BA BYE BA MTHA' YAS PA LAS BYUNG BA LA MKHAS PA}) [-{BSKAL PA BYE BA MTHA' YAS PA LAS BYUNG BA LA MKHAS PA}]: ananta kalpa kot%i nih%saran%a kushalah%; He is wise in all that has happened from immeasurable ages. 854. (49).{SGU MA DANG SMIG RGYU DANG CHU ZLA DANG RMI LAM DANG BRAG CHA DANG} {MIG YOR DANG GZUGS BRNYAN DANG SPRUL PA LTA BU'I CHOS LA MOS PA} (-{SGU MA DANG SMIG SGYU DANG CHU ZLA DANG RMI LAM DANG BRAG CHA} {DANG MIG YOR DANG GZUGS BRNYAN DANG SPRUL PA LTA BU'I CHOS LA} {MOS PA}): (-ma#ya# mari#ci udakacandra svapna pratishrutka# pratibha#sa pratibimba nirma#n%opama dharma#dhimuktah%) [-ma#ya# mari#ci udakacandra svapna pratishrutka# pratibha#sa prativimba nirma#n%opama dharma#dhimuktah%]; (A Bodhisattva) knows well what such things are as illusion fata morgana, the moon (image in water), dream, echo the eye of illusion, empty image (in a mirror), etc. 855. (50).{SEMS THOGS MA MED PA}: apratihata cittah%; His mind is unhindered. 856. (51).(-{SEMS CAN GYI SEMS DANG SPYOD PA SHES PA PHRA MO LA MOS SHING} {'JUG PA LA MKHAS PA}) [-{SEMS CAN GYI SEMS DANG SPYOD PA SHES PA PHRA MO LA MOS SHING} {'JUG MKHAS PA}]: sattva citta carita su#ks%ma jn~a#na#dhimuktyavata#ra kushalah%; He knows the mind of animate existences, and is cleaver in penetrating into the smallest things. 857. (52).{BZOD PA CHEN PA DANG LDAN PA}: (P.67) atima#tra ks%a#nti samanva# gatah%; Has great forbearance (or patience). 858. (53).(-{BDAG NYID JI LTA BA BZHIN DU 'JUG PA LA MKHAS PA}) [-{BDAG NYID JI LTA BA BZHIN DU 'JUG MKHAS PA}]: yatha#tmyavata#ra kushalah%; He is wise in his conduct (or knows well how to behave himself). 859. (54).(-{SANGS RGYAS KYI ZHIN GI 'KOD PA MTHA' YAS PAR SMON PA LA} {'JUG PAS YONGS SU GZUNG BA}) [-{SANGS RGYAS KYI ZHIN GI BKOD PA MTHA' YAS PAR SMON PA LA} {'JUG PAS YONGS SU BZUNG BA}]: buddha ks%etra vyu#ha#nanta pran%idha#na prastha#na parigr%ihi#tah%; He has perceived the delineation of infinite provinces of Buddha, walking in them according to his wish. 860. (55).{'JIG RTEN GYI KHAMS GRANGS MED PA'I SANGS RGYAS RJES} [P.159] {SU DRAN PA'I TING NYE 'DZIN RTAG PAR RGYUN DU MNGON DU GYUR BA}: asam%khyeya loka dha#tu buddha#nusmr%iti sama#dhi satata samita abhimukhi#bhu#ta (-asam%khyeya loka dha#tu buddha#nusmr%iti sama#dhi satata samitam abhimukhi#bhu#tah%); He is excellent in the deep meditation on remembering the Buddhas of innumerable regions of the world. 861. (56).{SANGS RGYAS DPAG TU MED PA LA GSOL BA 'DEBS MKHAS PA} (-{DBAG TU MED PA'I SANGS RGYAS LA GSOL BA GDAB PA LA MKHAS PA}): aparimita buddha#dhyes%an%a kushalah%; He knows how to pray (or make his prayer) to innumerable Buddhas. 862. (57).{LTA BA THA DAD PA DANG BAG LA NYAL DANG KUN NAS DKRIS PA'I} {NYON MONGS PA RAB TU ZHI BAR BYED PA LA MKHAS PA}: na#na# dr%is%t%yanushaya paryavastha#na klesha prashamana kushalah%; He is expert in reconciling different theories in dispelling fear and in assuaging distress. 863. (58).(-{TING NGE 'DZIN GYI RNAM PAR ROL PA BRGYA STONG SGRUB PA} {LA MKHAS PA,} -{TING NGE 'DZIN GYIS RNAM PAR ROL PA BRGYA STONG SGRUB PA} {LA MKHAS PA}) [-{TING NGE 'DZIN GYI RNAM PAR RAL PA BRGYA STONG SGRUB PA} {LA MKHAS PA}]: (-sama#dhi vikr%i#d%ita shata sahasra nirha#ra kushalah%) [-sama#dhi vikr%i#d%itah% shata sahasra nirha#ra kushalah%]: He is expert in making a hundred thousand amusing deep meditations. 864. (59).{THAMS CAD MKHYEN PA NYID LA NGES PAR 'BYUNG BA}: sarvajn~a#ta# nurya#tah%; He endeavours to become omniscient (or he will certainly become all-knowing). 865. (60).{KHAMS GSUM LA MA CHAGS PA}: (-tra#idha#tu ka#sakt%ah%) [-traidha#tu ka#majn~a#]; He is not passionately fond of the three regions (or worlds). 866. (61).{RTOGS PA KHONG DU CHUD PA}: gatim% gatah%; He is accomplished in judgement. 867. (62).{RE BA THAMS CAD YONGS SU SKONG BA}: sarva#sha# paripu#rakah%; He is the fulfiller of all wishes (or hopes). 868. (63).(-{TING BGE 'DZIN SNYOMS PAR 'JUG PA TZAD MED PA DANG} (P.68) {LDAN PA}) [-{TING BGE 'DZIN DANG SNYOMS PAR 'JUG PA TZAD MED PA DANG} {LDAN PA}]: aprama#n%a sama#dhi sama#patti samanva#gatah%; He is possessed of an immense number of deep meditations and ecstasies. 869. (64).{LUS DANG NGAG DANG YID KYI LAS KYI MTHA' DON YOD PA LA BRTSON PA} (-{DON YOD PA LAS DANG YID KYI LAS KYI MTHA' LA BRTSON PA,} (-{DON YOD PA LAS DANG NGAG DANG YID KYI LAS KYI MTHA' LA} {BRTSON PA}): (-amogha ka#ya va#g manah% karma#nta#bhiyuktah%) [-amogha ka#ya va#g manas karma#nta#bhiyuktah%]; He earnestly exercises himself in the moral actions of the body, speech and mind, within their proper limits. 870. (65).(-{TING NGE 'DZIN GYI SPYOD PA TSAD MED PAS BYIN GYIS BRLAS PA}) [-{TING NGE 'DZIN GYI SPYOD PA TSAD MED LAS BYIN GYIS BRLABS PA}]: aprama#n%a sama#dhi carya# dhis%t%hitah%; He is blessed (or endowed) with the practice of immense deep meditations. 871. (66).(-{BYANG CHUB SEMS DPA' SEMS DPA' CHEN PO SLAR 'DOD PA'I} {YON TAN GYIS MA GOS PA}) [-{'DOD PA'I YON TAN GYIS MA GOS PA}]: (-na punar bodhisattvo maha# sattvah% ka#ma guna#ir liptah% na punar bodhisattvo maha# sattvah% ka#ma guna#ir lipyate); [-ka#ma gunaira liptah%]; He is not possessed of lust (there is no cupidity in him). 872. (67).(-{TING NGE 'DZIN THAMS CAD LA DBANG PA'I PHA} {ROL TU SON PA}) [-{TING NGE 'DZIN THAMS CAD LA DBANG PA'I PHA} {ROL TU SON PA}]: sarva sama#dhi vashita# pa#ramim% gatah%; He has obtained an excellent command over all deep meditations. 873. (68).(-{'JIG RTEN GYI CHOS RNAMS KYIS RJES SU MA GOS PA}) [-{'JIG RTEN GYI CHOS RNAMS KYIS MA GOS PA}]: (-anupalipto loka dharma#ih%) [-anupalipto loka dharmaih%]; He is not entangled (clothed) with worldly things. 874. (69).{RIGS PAR SPOBS PA}: yukta pratibha#nah%; He has a proper boldness (or he is bold in understanding). 875. (70).{SPOBS PA GROL BA}: mukta pratibha#nah%; [P.160] He has an open boldness (or intellect). 876. (71).{BYAMS PA'I BDAG NYID CAN}: (-ma#itrya#tmakah%) [-maitrya#tmakah%]; He has a loving kindness (or he is affectionate). 877. (72).{SNYING RJE'I BDAG NYID CAN}: karun%a#tmakah%; He is merciful. 878. (73).{DGA' BA LA GNAS PA}: mudita# viha#ri#; He dwells in joy. 879. (74).{BTAN SNYOMS LA GNAS PA}: upeks%a# viha#ri#; He is indifferent (he dwells in indifference). 880. (75).{TZUL KHRIMS NYAMS PA MED PA}: acyuta shi#lah%; (P.69) He is of unviolated morals. 881. (76).{TING NGE 'DZIN NYAMS PA MED PA}: acyuta sama#dhih%; (He is) with unimpaired deep meditation. 882. (77).{MNGON PAR SHES PAS RNAM PAR ROL PA}: abhijn~a# vikri#d%itah%; He amuses himself with his eminent knowledge. 883. (78).(-{BYANG CHUB SEMS DPA' SEMS DPA' CHEN PO DE DAG THAMS CAD} {KYANG PHAL CHER GZHON NUR GYUR PA}) [-{BYANG CHUB SEMS DPA' SEMS DPA' CHEN PO DE DAG THAMS CAD} {DANG PHAL CHER GZHON NUR GYUR PA}]: (-te ca bodhisattva# maha#sattva bhu#yastena sarve kuma#rabhu#ta#h%) [-te ca bodhisattva maha#sattva bhu#yastvena sarve kuma#rabhu#ta#h%]; Those purified animate existences and great champion souls (Bodhisattvas) are mostly all equal to Manjusri# (the juvenile saint). 884. (79).{BSKAL PA BZANG PO'I BYANG CHUB SEMS DPA'}: (-bhadra kalpika bodhisattva#h%) [-bhadra kalpika bodhisattvah%]; A Bodhisatva of the happy age. 885. Sec.31.(-{BYANG CHUB SEMS DPA'I SA MING LA}) [P.11] [-{BYANG CHUB SEMS DPA'I SA}]: (-dasha bhu#mi na#ma#ni) [NA]; The Bodhisattva Bhu#mi - The Several Degrees of the Protection of the Bodhisattvas. 886. (1).{RAB TU DGA' BA}: (-pramudita#) [-pramudita]; Greatly rejoicing (of great joy). 887. (2).{DRI MA MED PA}: (-vimala#) [-vimala]; The immaculate. 888. (3).{'OD BYED PA}: (-prabha#kari#) [-prabha#kara]; Making or causing light. 889. (4).(-{'OD 'PHRO BA}) {CAN}) [-{'OD 'PHRO CAN}]: (-arcis%mati#) [-arcismata]; Light (or ray) diffusing) 890. (5).{SHIN TU SBYANS DKA' BA}: (-sudurjaya#) [-sudurjaya]; Very difficult to practice [conquer]. 891. (6).{MNGON DU GYUR BA}: (-abhimukhi#) [-abhimukhin]; Eminent or excellent. 892. (7).{RING DU SONG BA}: (-du#ram%gamah%) [-du#ran$gama]; Far advanced. 893. (8).{MI GYO BA}: (-acala#) [-acala]; Immovable. 894. (9).{LEGS PA'I BLO GROS}: (-sa#dhumati#) [-sa#dhumati]; Upright understanding (or fine discerning mind). 895. (10).{CHOS KYI SPRIN}: (-dharma megha#) [-dharma megha]; A cloud of virtue. 896.@ Sec.32.{MOS PAS SPYOOD PA'I SA'I MING LA}: (P.70) [NA] (-adhimukti carya# bhu#mi na#ma#ni) [NA]; [NA]. [{NOTE}: This section is missing in Koros' edition. 897.@ (1).{MOS PA SPYOD PA'I SA}: adhimukit carya#bhu#mih%; [NA]. 898.@ (2).{SNANG BA MCHED PA}: a#loka labdhah%: [NA]. 899.@ (3).{SNANG BA MCHAD PA}: a#loka vr%iddhih%; [NA]. 900.@ (4).{DE KHO NA'I DON GYI PHYOGS GCIG LA RJES SU ZHUGS PA}: tattva#rtha#ika desha#nupraveshah%; [NA]. 901.@ (5).{BAR CHAD MED PA'I TING NGE 'DZIN}: anantarya sama#dhih%; [NA]. 902. Sec.33.(-{CHOS BCU SPYOD PA'I MING LA}) [P.11] (-{MOS PA SPYOD PA'I SA LA CHOS SPYOD BCU'I MING LA}) [-{CHOS SPYOD BCU}]: (-dasha dharma carya#h%) [NA]; The Ten Religious Practices. 903. (1).{YI GE 'BRI BA}: (-lekhana#) [-lekhana]; Writing. 904. (2).{MCHOD PA}: (-pu#jana#) [-pu#jana]; Sacrificing or worshipping. 905. (3).{SBYIN PA}: (-da#nam) [-da#na]; Almsgiving. 906. (4).{NYAN PA}: (-shravan%am) [-shravan%a]; Hearing. 907. (5).{KLOG PA}: (-va#canam) [-va#cana]; Reading, preaching. 908. (6).{'DZIN PA}: (-udgrahan%am) [-udgrahan%a]; Perceiving, comprehending. 909. (7).{RAB TU STON PA}: (-praka#shana#) [-praka#shana]; Instructing others. 910. (8).{KHA 'DON BYED PA} (-{KHA TON BYED PA}); (-sva#dhya#yanam) [-sva#dhya#ya]; Repeating (prayers) with a loud voice. 911. (9).{SEMS PA}: (-cintana#) [-cintana]; Meditation. 912. (10).{SGOM PA}: bha#vana#; Recollection (contemplation). 913. Sec.34.(-{PHA ROL TU PHYING PA BCU'I MING LA}) (P.71) [-{PHA ROL TU PHYING PA BCU}]: (-dasha pa#ramita#h%, -dasha pa#ram+i+ta#) [NA]; The Ten Transcendent or Cardinal Virtues. 914. (1).{SBYIN PA'I PHA ROL TU PHYIN PA}: da#na pa#ramita#; The transcendent virtue of charity or almsgiving. 915. (2).{TSUL KHRIMS KYI PHA ROL TU PHYIN PA}: shi#la pa#ramita#; Transcendent virtue of morality. 916. (3).{BZOD PA'I PHA ROL TU PHYIN PA}: ks%a#nti pa#ramita#; Transcendent virtue of patience. 917. (4).{BRTZON 'GRUS KYI PHA ROL TU PHYIN PA}: vi#rya pa#ramita#; [P.12] The Transcendent virtue of industry. 918. (5).{BSAM GTAN GYI PHA ROL TU PHYIN PA}: dhya#na pa#ramita#; Transcendent virtue of meditation. 919. (6).{SHES RAB KYI PHA ROL TU PHYIN PA}: prajn~a# pa#ramita#; Transcendent virtue of wisdom. 920. (7).{THABS KYI PHA ROL TU PHYIN PA}: upa#ya pa#ramita#; Transcendent virtue of method or means. 921. (8).{SMON LAM GYI PHA ROL TU PHYIN PA}: (-pran%idha#na pa#ramita#) [-pranidha#na pa#ramita#]; Transcendent virtue of prayer. 922. (9).{STOBS KYI PHA ROL TU PHYIN PA}: (-bala pa#ramita#) [-bala# dha#na pa#ramita#]; Transcendent virtue of fortitude or strength. 923. (10).{YE SHES KYI PHA ROL TU PHYIN PA}: jn~a#na pa#ramita#; Transcendent virtue of knowledge. 924. Sec.35.{BSDU BA'I DNGOS PO BZHI'I MING LA}: [P.267] catva#ri sam%graha vastu#ni; The Names of the Four Properties (or Qualities) to be Acquired. 925. (1).{SBYIN PA}: da#nam; Alms-giving, charity. 926. (2).{SNYAN PAR SMRA BA}: priya va#dita#; Affability in speaking. 927. (3).{DON SPYOD PA}: artha carya#; Explication of meaning. 928. (4).{DON 'THUN PA}: (-sama#na#rthata#) (-sama#na#rthath%]; (P.72) Similarity of meaning. 929. Sec.36.{BSLAB PA GSUM GYI MING LA}: tri#n%i shiks%a#n%i; The Names of Three Things (or Maxims) to be Learned. 930. (1).{LHAG PA'I TZUL KHRIMS}: adhishi#lam; Increase in good morals [D. Training in the higher morality]. 931. (2).{LHAG PA'I SEMS}: adhicittam; Increase in meditation [D. Training in the higher thought]. 932. (3).{LHAG PA'I SHES RAB}: adhiprajn~a#; Increase in understanding [D. Training in the higher learning]. 933. Sec.37.(-{STONG PA BCU BRGYAD KYI MING LA}) [P.12] (-{STONG PA BCU BRGYAD KYI MING}]: (-as%t%a dasha shu#nyata#) (-A+B as%t%a# dasha shu#nyata#h%) [NA]; The Names of the Eighteen Kinds of Shu#nyata# (Voidness, Emptiness, Vanity, Abstraction). 934. (1).{NANG STONG PA NYID}: adhya#tma shu#nyata#; Inward voidness or vanity. 935. (2).{PHYI STONG PA NYID}: bahirdha# shu#nyata#; Outward voidness. 936. (3).{PHI NANG STONG PA NYID}: adhya#tma bahirdha# shu#nyata#; Inward and outward voidness. 937. (4).{STONG PA NYID STONG PA NYID}: shu#nyata# shu#nyata#; Voidness of voidness. 938. (5).{CHEN PO STONG PA NYID}: maha# shu#nyata#; The great voidness. 939. (6).{DON DAM PA STONG PA NYID}: parama#rtha shu#nyata#; The real voidness. 940. (7).{'DUS BYAS STONG PA NYID}: sam%skr%ita shu#nyata#; Compounded voidness. 941. (8).{'DUS MA BYAS STONG PA NYID}: asam%skr%ita shu#nyata#; Uncompounded or simple voidness. 942. (9).{MTHA' LAS 'DAS PA STONG PA NYID}: atyanta shu#nyata#; Voidness beyond limits. 943. (10).{THOG MA DANG THA MA MED PA STONG PA NYID}: anavara#gra shu#nyata#; Voidness without beginning and end. 944. (11).{DOR BA MED PA STONG PA NYID}: anavaka#ra shu#nyata#; (P.73) Voidness without refuse or remains. 945. (12).{RANG BZHIN STONG PA NYID}: prakr%iti shu#nyata#; Voidness of Self-existence or nature. 946. (13).{CHOS THAMS CAD STONG PA NYID}: sarva dharma shu#nyata#; Voidness of every virtue or thing. 947. (14).{RANG GYI MTSAN NYID STONG PA NYID}: svalaks%an%a shu#nyata#; Voidness of its own characters 948. (15).{MI DMIGS PA STONG PA NYID}: anupalambha shu#nyata#; Voidness of invisibility. 949. (16).(-{DNGOS PO MED PA'I STONG PA NYID}) [-{DNGOS PO MED PA STONG PA NYID}]: abha#va shu#nyata#]; Voidness of immateriality. 950. (17).{NGO BO NYID STONG PA NYID}: svabha#va shu#nyata#; Voidness of its real nature. 951. (18).{DNGOS PO MED PA'I NGO BO NYID STONG PA NYID}: abha#va svabha#va shu#nyata#; Voidness of immaterial real nature. 952. Sec.38.(-{DRAN PA NYE BAR BZHAG PA BZHI'I MING LA}) [P.13] [-{DRAN PA NYE BAR BZHAG PA BZHI}]: (-carva#ri smr%ity upastha#na na#ma#ni) (-A carva#ri smr%ity upastha#na#ni) [NA]; The Four Kinds of Recollections or Self-presence. 953. (1).{LUS DRAN PA NYE BAR BZHAG PA}: (-ka#ya smr%ity upastha#nam) [-ka#ya smr%ity upastha#na]; Recollection of the body. 954. (2).{TZOR BA DRAN PA NYE BAR BZHAG PA}: (-vedana# smr%ity upastha#nam) [-vedana# smr%ity upastha#na]; Recollection of the senses. 955. (3).{SEMS DRAN PA NYE BAR BZHAG PA}: (-citta smr%ity upastha#nam) [-citta smr%ity upastha#na]; Recollection of the mind. 956. (4).{CHOS DRAN PA NYE BAR BZHAG PA}: (-dharma smr%ity upastha#nam) [-dharma smr%ity upastha#na]; Recollection of virtue. 957. Sec.39.{YANG DAG PAR SPONG BA BZHI'I MING LA}; [P.267] catva#ri praha#n%a#ni; The Names of the Four Things to be Avoided or Observed Sincerely. 958. (1).{SDIG PA MI DGE BA'I CHOS MA SKYES PA RNAMS MI BSKYED PA'I} (P.74) {PHIR 'DUN PA BSKYED DO}: an utpanna#na#m% pa#paka#na#m akushala#na#m% dharma#n%a#m% anutpa#da#ya cchandam% janayati; To wish earnestly that the sins and immoral actions that have not yet come forth may not arise hereafter. 959. (2).(-{SDIG PA MI DGE BA'I CHOS SKYES PA RNAMS SPONG BA'I} [P.268] {PHIR 'DUN PA BSKYED DO}) [-{SDIG PA MI DGE BA'I CHOS SKYES PA RNAMS SPANG BA'I} {PHIR 'DUN PA BSKYED DO}]: utpanna#na#m% pa#paka#na#m akushala#na#m% dharma#n%a#m% praha#n%a#ya cchandam% janayati; To wish earnestly to leave off the sins and immoral actions that have arisen. 960. (3).{DGE BA'I CHOS MA SKYES PA RNAMS BSKYED PA'I PHIR 'DUN PA} {BSKYED DO}: an utpanna#na#m% kushala#na#m% dharma#n%a#m utpa#da#ya cchandam% janayati; To wish earnestly that the virtues that have not yet come forth may be produced hereafter. 961. (4).(-{DGE BA'I CHOS SKYES PA RNAMS GNAS PA DANG PHYIR ZHING 'BYUNG BA} {DANG NYAMS PAR MI 'GYUR BA DANG YONGS SU RDZOGS PAR BYA BA'I} {PHIR 'DUN PA BSKYED DO}) [-{DGE BA'I CHOS SKYES PA RNAMS GNAS PA DANG PHYIR ZHING 'BYUNG BA} {DANG NYAMS PAR MI 'GYUR BA DANG YONGS SU RDZOGS PAR BYA BA'I} {PHIR 'DUN PA SKYED DO}]: (-utpanna#na#m% kushala#na#m% dharma#n%a#m% sthitaye bhu#yo bha#vata#yai asam%pramos%a#ya paripu#ran%a#ya cchandam% janayati) [-utpanna#na#m% kushala#na#m% dharma#n%a#m% sthita#ya bhu#yo bha#va#ya asam%pramos%a#ya paripu#ran%a#ya cchandam% janayati]; To wish earnestly that the virtues or good morals that have taken their rise may continue, increase, [and may not deteriorate] and [may] come at [reach] the greatest perfection. 962. (5).{'BAD DO}: vya#yacchate; (This wish) he renews frequently. 963. (6).{BRTSON 'GRUS RTSOM MO}: vi#ryam a#rabhate; Makes every endeavour [for]. 964. (7).{SEMS RAB TU 'DZIN N}[ T]O: cittam% pragr%ihn%a#ti; Takes into his mind. 965. (8).{YANG DAG PAR RAB TU 'JOG GO}: samyak pradadha#ti; And well retains it. 966. Sec.40.{RDZU 'PHRUL GYI RKANG PA BZHI'I MING LA}: (-catva#ri Riddhi pa#da#h%) (-A catva#rah% Riddhi pa#da#h% -B catva#ra Riddhi pa#da#h%) [-catva#ra Riddhi pa#da#h%] The Names of the Four Prodigious Feats (Wonderful Arts) [D. The Four Constituents of Magic Power]. 967. (1).{'DUN PA'I TING NGE 'DZIN SPONG BA'I 'DU BYED DANG LDAN PA'I} {RDZU 'PHRUL GYI RKANG PA}: (-chanda sama#dhi praha#n%a sam%ska#ra samanva#gata Riddhi pa#dah%) [-chanda sama#dhi praha#n%a sam%ska#ra samanva#gato Riddhi pa#dah%]: [+S.`gata Riddhi' in agreement with the rules of Sandhi]; The wonderful art of relinquishing from his representation or consciousness the covetous deep meditation. 968. (2).{SEMS KYI TING NGE 'DZIN SPONG BA'I 'DU BYED DANG LDAN} (P.75) {PA'I RDZU 'PHRUL GYI RKANG PA}: citta sama#dhi praha#n%a sam%ska#ra samanva#gatao Riddhi pa#dah%; (-citta sama#dhi praha#n%a sam%ska#ra samanva#gata Riddhi pa#dah%); The wonderful art of relinquishing from his representation or consciousness the mental deep meditation. 969. (3).{BRTSON 'GRUS TING NGE 'DZIN SPONG BA'I 'DU BYED DANG} [P.269] {LDAN PA'I RDZU 'PHRUL GYI RKANG PA}: vi#rya sama#dhi praha#n%a sam%ska#ra samanva#gato Riddhi pa#da (-vi#rya sama#dhi praha#n%a sam%ska#ra samanva#gata Riddhi pa#dah%) [+S. `gata Riddhi' in agreement with the rules of sandhi]; The wonderful art of relinquishing from his representation or consciousness the earnest application. 970. (4).{DPYOD PA'I TING NGE 'DZIN SPONG BA'I 'DU BYED}[ {DPYOD}] {DANG LDAN} {PA'I RDZU 'PHRUL GYI RKANG PA}: mima#m%sa# sama#dhi praha#n%a sam%ska#ra samanva#gato Riddhi pa#da (-mima#m%sa# sama#dhi praha#n%a sam%ska#ra samanva#gata Riddhi pa#dah%); The wonderful art of relinquishing from his representation or consciousness the investigation. 971. (5).{MI DMIGS PA'I TZUL GYIS BSGOM MO}: (-anupalambha yogena bha#vayati) [-anupalambha yogena bha#vati]; [+S.`bha#vayati' in Agreement with Tib. {BSKOM MO}]; He meditates on with [in] an inconceivable manner. 972. (6).{DBEN PA LA GNAS PA}: viveka nishritam; He remains solitary (or in solitude). 973. (7).{'DOD CHAGS DANG BRAL BA LA GNAS PA}: vira#ga nishritam; He is without passion. 974. (8).{'GOG PA'LA GNAS PA}: nirodha nishritam; He is at cessation. 975. (9).(-{RNAM PAR BSGYUR BA}) [{RNAM PAR SPONG BAS YONGS SU BSGYUR BA}]: vyavasarga parin%atam; By leaving off he rules them all. 976. Sec.41.(-{DBANG PO LNGA'I MING LA}) [-{DBANG PO LNGA'I MING}]: [P.13] (-pan~cendriya#n%i#) [NA]; Names or Five Organs or Faculties. 977. (1).{DAD PA'I DBANG PO}: (-sraddhendriyam) [-sraddhendriya]; The organ of faith or belief. 978. (2).{BRTZON 'GRUS KYI DBANG PO}: (-vi#ryendriyam) [-vi#ryendriya]; The organ of endeavour. 979. (3).{DRAN PA'I DBANG PO}: (-smr%iti#ndriyam) [-smr%iti#ndriya]; The organ of memory. 980. (4).{TING NYE 'DZIN GYI DBANG PO}: (-sama#dhi#ndriyam) [-sama#dhi#ndriya]; The organ of deep meditation. 981. (5).{SHES RAB KYI DBANG PO}: (-prajn~endriyam) [-prajn~endriya]; (P.76) The organ of ingenuity or wit. 982. Sec.42.{STOBS LNGA'I MING LA}: (-pan~ca bala#ni) [NA]; The Names of the Five Powers. 983. (1).{DAD PA'I STOBS}; (-sraddha# balam) [-sraddha# bala]; The power of faith or belief. 984. (2).{BRTZON 'GRUS KYI STOBS STOBS}: (-vi#rya balam) [-vi#rya bala]; The power of diligent application. 985. (3).{DRAN PA'I STOBS}; (-smr%iti balam) [-smr%iti bala]; The power of memory. 986. (4).{TING NYE 'DZIN GYI STOBS}; (-sama#dhi balam) [-sama#dhi bala]; The power of deep meditation. 987. (5).{SHES RAB KYI STOBS}; (-prajn~a# balam) [-prajn~a# bala]; The power of ingenuity or wit. 988. Sec.43.{BYANG CHUB YAN LAG BDUN GYI MING LA}: (-sapta bodhyan$ga#ni) [NA]; Names of the Seven Branches or Parts of Perfection (of a Bodhisattva). 989. (1).{DRAN PA YANG DAG BYANG CHUB KYI YAN LAG}: (-smr%iti sam%bodhyan$gam) [-smr%iti sambodhyan$ga]; A very clear memory of perfection. 990. (2).{CHOS RAB TU RNAM PAR 'BYED PA YANG DAG BYANG CHUB KYI YAN LAG}: (-dharma pravicaya sam%bodhyan$gam) [-dharma pravicaya sambodhyan$ga]; Analysis of doctrine of perfection. 991. (3).{BRTZON 'GRUS YANG DAG BYANG CHUB KYI YAN LAG}: (-vi#rya sam%bodhyan$gam) [-vi#rya sambodhyan$ga]; Pure endeavour is a part a perfection. 992. (4).{DGA' BA YANG DAG BYANG CHUB KYI YAN LAG}: (-pri#ti sam%bodhyan$gam) [-pri#ti sambodhyan$ga]; Pure joy is a part of perfection. 993. (5).{SHIN TU SPYANGS PA YANG DAG BYANG CHUB KYI YAN LAG}: (-prashrabdhi sam%bodhyan$gam, -prasrabdhi sam%bodhyan$ga) [-prashrabdhi sambodhyan$gam]; Pure exercise is a part of perfection. 994. (6).{TING NGE DZIN YANG DAG BYANG CHUB KYI YAN LAG}: (P.76) [P.14] (-sama#dhi sam%bodhyan$gam) [-sama#dhi sambodhyan$ga]; Pure ecstasy is a part of perfection. 995. (7).{BTANG SNYOMS YANG DAG BYANG CHUB KYI YAN LAG}: (-upeks%a# sambho dhyan$gam) [-upeks%a# sambho dhyan$ga]; Pure indifference or neutral state is a part of perfection. 996. Sec.44.(-{'PHAGS PA'I LAM YAN LAG BRGYAD PA'I MING LA}) [-{'PHAGS PA'I LAM YAN LAG BRGYAD PA'I MING}]; (-as%t%a#n$ga ma#rga na#ma#ni) (-A+B a#rya#s%t%a#n$ga ma#rga na#ma#ni) [NA]; The Names of the Eight Branches of the Supreme Way (The Excellent Path). 997. (1).{YANG DAG PA'I LTA BA}: (-samyak dr%is%t%dih%) [-samyag drsti]; A very pure theory [Right perception]. 998. (2).{YANG DAG PA'I RTOGS PA}: (-samyak sam%kalpah%) [-samyak sam%kalpa]; A very pure judgment [Right resolve]. 999. (3).{YANG DAG PA'I NGAG}: (-samyak va#k) [-samyag va#k]; A very pure [Right] discourse or speech. 1000. (4).{YANG DAG PA'I LAS KYI MTHA'}: (-samyak karma#ntah%) [-samyak karma#nta]; Pure [Right] intention in his works or actions. 1001. (5).{YANG DAG PA'I 'TSO BA}: (-samyak a#ji#vah%) [-samyag a#ji#va]; Purity [Rightness] of life/living of a very chaste (pure) life. 1002. (6).{YANG DAG PA'I RTZOL BA}: (-samyak vya#ya#maah%) [-samyag vya#ya#maa]; Very pure [Right] practice or endeavour. 1003. (7).{YANG DAG PA'I DRAN PA}: (-samyak smr%itih%) [-samyak smr%iti]; Very clear [Right] memory or recollection. 1004. (8).{YANG DAG PA'I TING NYE 'DZIN}: (-samyak sama#dhih%) [-samyak sama#dhi]; Pure [Right] ecstasy or deep meditation. 1005. Sec.45.{RANG SANG RGYAS KYI RIM PA'I MING LA} [P.269] (-{RANG SANG RGYAS KYI GANG ZAG LA}): pratyeka buddha pudgala#h%; The Names of the Self-sainted (pratyeka buddha) Ris%is Degrees or Kinds. 1006. (1).{BSE RU LTA BU}: khad%ga vis%a#n%a kalpah%; He that lives like a rhinoceros (in solitude). 1007. (2).{TZOGS DANG SPYOD PA}: varga ca#ri#; He that lives in society. 1008. Sec.46.{NYAN THOS KYI GAN ZAG GI RIM PO'I MING LA}: (P.78) [P.14] (-shra#vaka pudgala krama#, -shra#vaka pudgala krama#h%) (-A+B shra#vaka pudgala krama#h%) [NA]; The names of the degrees of perfection of a hearer (shra#vaka) or, in general, of the followers of the Buddha. 1009. (1).(-{RGYUN DU 'JUGS PA} (-{RGYUN DU ZHUG PA}): (-shrota a#pannah%) [-shrota#panna]; He that has commenced his course (entered into the stream). 1010. (2).(-{DE LTAR THOGS PA SRID PA LAN BDUN PA}) (-{DE LTAR THOGS NA SRID PA LAN BDUN PA}) [-{DE LTAR THOGS PA KYI SRID PA LAN BDUN PA}]: (-sapta kr%id bhava param%ah%) [-sapta kr%id bhava param%a]; He that will come yet seven times to worldly existence. 1011. (3).{RIGS NAS RIGS SU SKYE BA}: (-kulam%kulah%) [-kulam%kula]; Birth from generation to generation. 1012. (4).{LAN CIG PHIR 'ONG BA}: sakr%id a#ga#min (-sakr%id a#ga#mi#); He that will be born or turn out (of the stream) yet once again. 1013. (5).{BAR CHAD GCIG PA}: (-eka vicitah%) [-eka vicita]; One with one interruption. 1014. (6).{PHIR MI 'ONG BA}: (-ana#ga#mi#) [-ana#ga#min]; Not returning again (or not turning out of the stream). 1015. (7).{BAR MA DOR YONGS SU MYA NGAN LAS 'DAS BA}: (-anantara# parinir va#yi#) [-anantara# parinir va#yin]; He that has been entirely delivered from pain in the interval of death and new birth. 1016. (8).(-{SKYES NAS YONGS SU MYA NGAN LAS 'DA' BA}) [-{SKYES NAS YONGS SU MYA NGAN LAS 'DAS BA}]: (-upapadya parinirva#yi#) [-utpatti parinirva#yin]; He that has been emancipated after being born. 1017. (9).(-{MNGON PAR 'DU BYED PA DANG BCAS PAS YONGS SU} {MYA NGAN LAS 'DA' BA}) [-{MNGON PAR 'DU BYED PA DANG BCAS PAS YONGS SU} {MYA NGAN LAS 'DAS BA}]: (-sa#bhisam%ka#ra parinirva#yi#) [-sa#bhisam%ka#ra parinirva#yin]; One consciously delivered from bodily existence. 1018. (10).{MNGON PAR 'DU BYED PA MED PAR YONGS SU MYA NGAN LAS 'DA'} [P.15] {BA}) {MNGON PAR 'DU BYED PA MED PAR YONGS SU MYA NGAN LAS 'DAS BA}]: (-anabhisam%ska#ra parinirva#yi#) [-anabhisam%ska#ra parinirva#yin]; One who has been delivered from pain (or died) before he came to consciousness. 1019. (11).{GONG DU 'PHO BA}: (-u#rdhvra shrota#h%) [-u#rddhvra shrotas]; Migration upwards. 1020. (12).{LUS KYI MNGON SUM DU BYED PA} (-{LUS KYIS MNGON DU BYED PA}): (-ka#ya sa#ks%i) [-ka#ya sa#ks%in]; Bodily appearance ( One whose witness is his body). 1021. (13).{DAD PAS RJES SU 'BRANG BA}: (-sraddha#nusa#ri#) [-sraddha#nusa#rin]; Following faith (or a follower of faith only). 1022. (14).{CHOS KYI RJES SU 'BRANG BA}: (P.79) (-dharmanusa#ri#) [-dharma#nusa#rin]; Following good work that has for the basis of his religion "good work". 1023. (15).{DAD PAS MOS PA}: (-shraddha#dhimuktah%) [-shraddha#dhimukta]; Libertated by faith. 1024. (16).(-{MTHONG BAS THOB PA}) [-{MTHONG BAS THOBS PA}]: (-dr%is%t%i pra#ptah%) [-dr%is%t%i pra#pta]; Having found insight. 1025. (17).{DUS KYIS RNAM PAR GROL BA}: (-samaya vimuktah%) [-samaya vimukta]; Liberated after a certain time. 1026. (18).{DUS DANG MI SBYOR BAR RNAM PAR GROL BA}: (-asamaya vimuktah%) [-asamaya vimukta, -asama vimukta]; Liberated without respect to time. 1027. (19).{SHES RAB KYIS RNAM PAR GROL BA}: (-prajn~a# vimuktah%) [-prajn~a# vimukta]; Emancipated by knowledge or wisdom. 1028. (20).{GNYIS KA'I CHA LAS RNAM PAR GROL BA}: (-ubhayato bhaga vimuktah%) [-ubhayato bha#ga vimukta]; By knowledge or in both parts or ways. 1029. Sec.47.(-{NYON THOS SO SO'I MING LA}) [-{NYON THOS SO SO'I MING}]: (-na#na# shra#vaka na#ma#ni) [NA]; The Names of the Different Hearers or Shra#vakas (or Disciples of Sha#kya). 1030. (1).(-{KUN SHES KAN} ndI {NYA}) [-{KUN SHES KOO} ndI {NYA}]: (-a#jn~a#ta ka#undinya) [-a#jn~a#ya kaundinya]; The fully-understanding or all-knowing Kaundinya. 1031. (2).{'OD BSRUNG}: (-ka#shyapah%) [-ka#shyapa]; Keeper of Light. 1032. (3).(-{SHAA' RI'I BU}) [-{ZHAA'RI'I BU}]: (-sha#ri putrah%, +sharad vati putra) [-sha#ri putra]; The Son of Sha#ri. 1033. (4).(-{MO'U DGA LA GYI BU}) [-{MO'U GAL GYI BU}]: (-ma#udgalya#yana) [-maudgalya#yana]; The Son of Maudgala. 1034. (5).(-{KA TYA'I BU CHEN PO}) [-{KAA' TYA'I BU CHEN PO}]: (-maha#ka#tya#yanah%) [-maha#ka#tya#yana]; The Great Ka#tya#yana (the Great Scythianus ?). 1035. (6).{RAB 'BYOR}: (-subhu#tih%) [-subhu#ti]; Chief (or Excellent) Wealth. 1036. (7).{BYAMS MA'I BU GANG PO}: (-pu#rn%a ma#itra#yan%i# putrah%) [-pu#rn%a ma#itra#yan%i# putra]; Pu#rna the Son of Maitra#yani#. 1037. (8).{RTA THUL}: ashva jit; The Broken (or Subdued) Horse [A Subduer of Horses]. 1038. (9).{MA 'GAGS PA} (-{PAN NAS SKYES}): (P.80) (-aniruddhah%) [-aniruddha]; The Unhindered. 1039. (10).{SGRA GCAN 'DZIN}: (-ra#hulah%) [-ra#hula]; Eclipse [caused] by the [Loud Voiced] Dragon [Ra#hu]: name of Sha#kya's Son, and of others. 1040. (11).{KUN DGA' BO}: (-a#nandah%) [-a#nanda]; The Delight of All Men (Delici‘ generis humani). 1041. (12).{DGA' BO}: (-nandah%) [-nanda]; Joy or Delight. 1042. (13).{DGA' BYED}: (-nandakah%) [-nandaka]; That Makes Glad or Joyful. 1043. (14).{DGA' YOD}: (-nandikah%) [-nandika]; That Rejoices (Himself). 1044. (15).{MING CHEN}: (-maha#na#mah%) [-maha#na#ma]; [P.16] Of Great Name or Reputation, the Famous. 1045. (16).(-{SKUL BYE}) [-{SKUL BYED}]: (-cundah%) [-cunda]; The Exhorter. 1046. (17).{'OD LDAN, SKAR RGYAL} (-{PU SHA,} -{PU SUS,} {'DOM NA SKAR RGYAL DU GDAGS}): (-tis%yah%) [-tis%ya]; The Shinning or Bright (name of the eighth naksatra or lunar mansion, in Tib. {RGYAL}). 1047. (18).{NYE RGYAL}: (-upatis%yah%) [-upatis%ya]; Shining in a somewhat less degree. 1048. (19).{GANG NAS SKYES} (-{PAN NAS SKYES}): (-kolitah%) [-kolita]; Whence Born? 1049. (20).{LTEN RGYAS 'OD SRUNG}: (-uruvilva# ka#shyapah%) [-uruvila ka#shyapa]; Ka#syapa of uruvila (a place abounding in tanks or ponds). 1050. (21).{CHU KLUNG 'OD SRUNGS}: (-nadi ka#shyapah%) [-nadi# ka#shyapa]; Nadi# Ka#syapa ( the river Ka#syapa ). 1051. (22).{BA LANG BDAG}: (-gava#m% patih%) [-gava#m% pati]; The master or owner of cattle. 1052. (23).{RLANGS PA}: (-va#s%pah%) [-va#s%pa]; Steam or vapour. 1053. (24).{NYE SDE}: (-upasenah%) [-upasena]; A subaltern, tribune. 1054. (25).{LAM PHRAN BSTAN}: (-cu#la panthakah%, -shu#la panthaka) [-cu#la panthaka]; Follower of inferior doctrine or of vulgar principles. 1055. (26).{LAM CHEN BSTAN}: (-maha# panthakah%) [-maha# panthaka]; Follower of higher doctrine, or principles. 1055a. (27).(-{GRO BZHIN SKYES BYE BA NYI SHU PA}) (P.81) [-{GRO BZHIN SKYES BYE BA NYI SHU BA}]: (-shrona kot%i# vimshah%, -shrona kot%i# vis%ah%, +sona kolivisa in Maha#vagga V.I, +shruta vimshati koti) [-shrona kot%i# vimsha]. He that was born under the constellation of sravana and is worthy of 20 Crores. 1056. (28).{'CHAR KA}: (-udayi#) [-udayin]; The up-rising (or he from the East, or from Oude). 1057. (29).{MDZES DGA'}: sundara# nanda (-sundari nandah%, -sundara nanda, +sundari# nandah%); The beautiful merry one (child). 1058. (30).{GRO BZHIN SKYES RNA BA BYE BA}: (-shrona kot%i karn%ah%, -shrona kot%i# karn%a) [-shrona kot%i karn%a] (+sona kuti kanna in Maha#vagga V.13); Born in sravana with a Crore of ears. 1059. (31).{LHAG BZANG}: (-suba#huh%) [-suba#hu]; With a good hand or arm. 1060. (32).{LHAG SPYOD KYI BU}: (-udra#yan%ah%) [-udra#yan%a]; The son of Udra. 1061. (33).{NDZE BZANG}: (-lavan%a bhadrikah%) [-lavan%a bhadrika]; The handsome and good. 1062. (34).{NYE BAR 'KHOR}: (-upa#lih%) [-upa#li]; He that turns near (clings close or almost encompasses). 1063. (35).{GSUS PO CHE}: (-maha#ka#us%t%hilah%) [-maha#kos%t%ha]; The paunch bellied, or the glutton. 1064. (36).{GA YA 'OD SRUNG}: (-gaya# ka#shyapah%) [-gaya# ka#shyapa]; Ka#syapa of Gaya. 1065. (37).{BA KU LA} (-{BAG KULA}): (-vakulah%, -vakkulah%) [-vakula]; Bakula. 1066. (38).{SENG LDEN NAGS PA}: (-khadira vanikah%) [-khadira vanika]; Dwelling in the woods, where the ground is turfy. 1067. (39).{LEGS 'ONGS} (-{LEGS 'ONG}): (-sva#gatah%) [-sva#gata]; The welcome one. 1068. (40).{SKYE DGU'I BDAG MO CHEN MO GAA' HU TA MI}): [-{SKYE DGU'I BDAG MO CHEN MO}]: (-maha#praja#pati# ga#utami#, -maha#praja#vati#) [-maha#praja#pati]; The great lord of men, or all creatures, brahma. # (41).{SKYE DGU'I BDAG MO CHEN MO}: [P.17] ga#utami# [maha#praja#pati ga#utami#]; Gautami the great lord of men, creatures, etc., (the [name of] an aunt of Sha#kya, and his chief nurse; the principal of female religious persons). 1069. (42).{LHA MO SGYU 'PHRUL MA}: ma#ya# devi#; (P.82) The Goddess Illusion. The [name of the] mother of Sha#kyas. 1070. (43).{GNAGS 'DZIN MA}: yasho dhara#; The Celebrated or Renowned Woman - (Name of) the wife of Sha#kya. 1071. (44).{SA 'TZO MA}: (-gopi#, -gopa#) [-gopa]; The Cherisher or Keeper of the Earth-(Name of) the wife of Sha#kya. 1072. (45).(-{AUT PA LA'I MDOG}) [-{YUTPAL'I MDOG}]: utpala varn%a#; Having a Colour Like that of the utpala flower. 1073. (46).{CHOS KYIS SBYIN}: dharma dinna# (-dharma dinnah%); A gift (of virtue). 1074. Sec.48.(-{NYON THOS KYI YONG TEN GYI MING LA}) [-{NYON THOS KYI YONG TEN GYI MING}]: (-shra#vaka gun%a#h%) [NA]; The Names of the Good Qualities or Perfections of a Shra#vaka. 1075. (1).{ZAG PA ZAG PA}: (-ks%i#n%a#sravah%) [-ks%i#na#srava]; One whose defects have been put away. 1076. (2).{NGON MONGS PA MED PA}: (-nis%kleshah%) [-nih%klesha]; He is without the misery of vice. 1077. (3).{DBANG DU GYUR PA}: (-vashi# bhu#tah%) [-vashi# bhu#ta]; He has obtained self-command. 1078.@ (4).{SEMS SHIN TU RNAM PAR GROL PA}: (-suvimukta cittah%) [-suvimukta prajn~a#]; [NA]. 1079. (5).{SHES RAB SHIN TU RNAM PAR GROL BA}: suvimukta prajn~a#; One whose genius or understanding is highly evolved. 1080. (6).{CANG SHES PA}: (-a#ja#neyah%) [-a#ja#neya]; knowing of everything. 1081. (7).{GLANG PO CHEN PO}: (-maha# na#gah%) [-maha# na#ga]; (He is like) the great elephant. 1082. (8).{BYA BA BYAS PA}: (-kr%ita kr%ityah%) [-kr%ita kr%itya]; He has done what was to be done. 1083. (9).{BYED PA BYAS PA}: (-kr%ita karan%i#yah%) [-kr%ita karan%i#ya]; He has done the work. 1084. (10).{KHUR BOR BA}: (-apahr%ita bha#rah%) [-apahr%ita bhara]; He has laid down the burden. 1085. (11).{SRID PA KUN TU SBYOR BA YONGS SU ZAD PA}: (P.83) (-pariks%i#n%a bhava sam%yojanah%) [-pariks%i#n%a bhava sam%yojana]; His connexion with the material world is entirely at end. 1086. (12).{BDAG GI DON RJES SU THOB PA} (-{RANG GI DON RJES SU THOB PA}]: (-anupra#pta svaka#rthah%) [-anupra#pta svaka#rtha]; He has obtained his object. 1087. (13).{YANG DAG PA'I SHES PAS SEMS SHIN TU RNAM PAR GROL BA}: (-samyag a#jn~a# suvimukta cittah%) [-samyag a#jn~a suvimukta citta]; He has an evolved mind for true or right knowledge. 1088. (14).(-{SEMS KYI DBANG THAMS CAD KYI DAM PA'I PHA ROL TU SON BA} {THOB PA}) [-{SEMS KYI DBANG THAMS CAD KYI DAM PA'I PHA ROL TU SON PA} {THOB PA}]: (-sarva ceto vashi parama pa#rami pra#ptah%) [-sarva ceto vashi parama pa#ramita# pra#pta]; He has found the most excellent kind of every mental faculty. 1089. (15).(-{CHOS KYI DBYINGS LA MKHA' PA}) [-{CHOS KYI DBYINGS LA GNAS PA}]: (-dharma dha#tu kushalah%) [-dharma dha#tu kushala]; He dwells in the root or source of morality (or in the supreme being). 1090. (16).{CHOS KYI RGYAL PO'I SRAS}: (-dharma ra#ja putrah%) [-dharma ra#ja putra]; He is a son of the spiritual sovereign. 1091. (17).{SEMS RNYED PA DANG BKUR STI THAMS CAD DANG BRAL BA}: (-apagata sarva la#bha sat ka#ra cittah%) [-apagata sarva la#bha sat ka#ra citta]; His heart is devoid of the wish to obtain wealth and honour. 1092. (18).{LEGS PAR RAB TU BYUNG BA}: [P.18] (-supravrajitah%) [-supravrajita]; He entered fittingly, into the religious order. 1093. (19).{LEGS PAR BSNYEN PAR RDZOGS PA}: (-su#prasampannah%) [-su#prasampanna, -suprasampanna]; He has been properly ordained (or consecrated as a priest or Gelong) 1094. (20).{BRNAG PA YONGS SU RDZOGS PA}: (-paripu#rn%a sam%kalpah%) [-paripu#rn%a sam%kalpa]; One whose wish is entirely fulfilled. 1095. (21).{MYA NGAN LUS 'DAS PA'I LAM LA GNAS PA}: (-nirva#n%a ma#rga# vasthitah%) [-nirva#n%a ma#rga# vasthita]; He is on the way which leads to emancipation. 1096. (22).{MANG PO THOS PA} (-{MANG DU THOS PA}); (-bahu shrutah%) [-bahu shruta]; He has heard much (is a much experienced person). 1097. (23).{THOS PA 'DZIN PA}: (-shruta dharah%) [-shruta dhara]; He retains what he has heard. 1098. (24).{THOS PA BSAGS PA}: (-shruta samnicayah%) [-shruta sannicaya]; He has collected or accumulated what he has heard. 1099. (25).{LEGS PAR BSAMS PA SEMS PA}: (-sucintita cinti#) [-sucintita cintin]; He considers again or reflects on the well meditated things. 1100. (26).{LEGS PAR SMRAS BA BRJOD PA}: (P.84) (-subha#s%ita bha#s%i#) [-subha#s%ita bha#s%in]; One who speaks of things well-spoken of. 1101. (27).{LEGS PAR BYA BA'I LAS BYED PA}: (-sukr%ita karma ka#ri#) [-sukr%ita karma ka#rin]; He does well-done works. 1102. (28).{SHES RAB MYUR BA} (-{MYUR BA'I SHES RAB}); (-a#shu prajn~a#h%) [-a#shu prajn~a#]; (Having) a quick understanding wit or apprehension. 1103. (29).({SHES RAB}.{'GYOGS PA,} -{MGYOGS PA'I SHES RAB}) [{SHES RAB MGYOGS PA}]: (-dhavana prajn~a#h%) [-janana prajn~a#, -dha#vana prajn~a#]; (Having) a swift apprehension (Ingenium Velox). 1104. (30).{SHES RAB RNO BA} (-{RNO BA'I SHES RAB}): (-ti#ks%n%a prajn~a#h%) [-ti#ks%n%a prajn~a#]; (Having) an acute understanding (Ingenium Acutum). 1105. (31).(-{NGES PAR 'BYUNG BA'I SHES RAB CAN}) [-{'BYUNG BA'I SHES RAB CAN}]: (-nih%saran%a prajn~a#h%) [-nih%saran%a prajn~a#]; Having an original wit. 1106. (32).(-{NGES PAR 'BYED PA'I SHES RAB CAN}) [-{NGES PAR 'BYUNG PA'I SHES RAB CAN}]: (-na#ivedhika prajn~a#h%) [-nivedhika prajn~a#]; (Having) a real understanding. 1107. (33).{SHES RAB CHE BA} (-{CHEN PO'I SHES RAB}): (-maha# prajn~ah%) [-maha# prajn~a]; (Having) great understanding (Ingenium Magnum). 1108. (34).{SHES RAB YANGS PA} (-{YANGS PA'I SHES RAB}): (-pr%ithu prajn~ah%) [-pr%ithu prajn~a]; (Having) an intensive understanding (Ingenium Extensum). 1109. (35).{SHES RAB ZAB PA} (-{ZAB PA'I SHES RAB}): (-gambhi#ra prajn~ah%) [-gambhi#ra prajn~a]; (Having) a profound understanding (Ingenium Profundum). 1110. (36).{SHES RAB MNYAM PA MED PA} (-{MNYAM PA MED PA'I SHES RAB}): (-asama prajn~ah%) [-asama prajn~a]; (Having) an incomparable understanding. 1111. (37).{SHES RAB RIN PO CHE DANG LDAN PA}: (-prajn~a# ratna samanva#gatah%) [-prajn~a# ratna samanna#gata]; With an excellent understanding. 1112. (38).{MTHONG BA'I CHOS LA BDE BAR GNAS PA'I MCHOG THOB PA}: (-parama dr%is%t%a dharma sukha viha#ra pra#ptah%) [-parama dr%is%t%a dharma sukha viha#ra pra#pta]; He has found his chief happiness in the contemplation of moral things. 1113. (39).{YON YONGS SU SBYONG BA CHEN PO}: (-maha# daks%in%a# parishodhakah%) [-maha# daks%ina# parishodhaka]; The great purifier of offerings. 1114. (40).{SPYOD LAM RAB TU ZHI BA PHUN SUM TSOGS PA}: (-prasha#nterya# patha sam%pannah%) [-pra#sha#nt carya# patha sampanna]; With a perfectly mild behaviour or having sedate manners. 1115. (41).{BZOD PA DANG DES PA CHEN PO DANG LDAN PA}: (P.85) [P.19] (-maha# ks%a#nti sa#nratya samanva#gatah%) [-maha# ks%a#nti saurata samanugata]; Having great patience and courage. 1116. (42).{DE BZHIN GSHEGS PA'I BKA' LA SHIN TU ZHUGS PA}: (-tatha#gata#jn~a# supratipannah%) [-tatha#gata#jn~a# supratipanna]; He has fully perceived (penetrated into) the doctrine of Tatha#gata. 1117. (43).{CHOS DKAR PO YONGS SU RDZOGS PA} (-{DKAR PO'I CHOS YONGS SU RDZOGS PA}): (-paripu#rn%a shukla dharmah%) [-paripu#rn%a shukla dharma]; Accomplished in candid virtue or good morals. 1118. (44).{CHOS MTHONG BA} (-{MTHONG BA'I CHOS}): (-dr%is%t%a dharmah%) [-dr%is%t%a dharma]; He has perceived the moral doctrine. 1119. (45).(-{BCOM LDAN 'DAS KYI NYAN THOS KYI DGE 'BUN LEGS PAR ZHUGS PA}) [-{BCOM LDAN 'DAS KYI NYAN THOS KYI DGE 'DUN LEGS PAR ZHUGS PA}]: (-supratipanno bhagavatah% shra#vaka sam%ghah%) [-supratipanna bhagavatah% shra#vaka san$gha]; Well entered (initiated) into the united body of the shravakas or Disciples of Bhagava#n. 1120. (46).{RIGS PAR ZHUGS PA}: (-nya#ya pratipannah%) [-nya#ya pratipanna]; He has perceived what is right or proper. 1121. (47).{DRANG POR ZHUGS PA}: (-Riju pratipannah%) [-Riju pratipanna]; He has perceived what is upright. 1122. (48).{MTHUN PAR ZHUGS PA} (-{'THUN PAR ZHUGS PA}): (-sa#mi#ci# pratipannah%) [-sa#mi#ci pratipanna]; He has perceived what equity or justice is. 1123. (49).{CHOS DANG RJES SU MTHUN PAR SPYOD PA} (-{CHOS DANG RJES SU 'THUN PAR SPYOD PA}) (-anudharma pratica#ri#) [-anudharma ca#rin]; He acts according to the moral law or behaves himself honestly. 1124. (50).{CHOS DANG RJES SU MTHUN PA'I CHOS LA ZHUGS PA} (-{CHOS DANG RJES SU 'THUN PA'I CHOS LA ZHUGS PA}): (-dharma#nudharma pratipannah%) [-dharma#nudharma pratipanna]; He has perceived that the doctrine agrees with the moral laws. 1125.* (51).(-{NYON MONGS PA MED PA'I TING NYE 'DZIN}) [-{NYON MONGS PA MED PA'I TING NYE 'DZIN SMON GNAS SHES PA}]: (-aran%a sama#dhih%) [-ana#varan%a sama#dhi pran%idhi jn~a#na]; He knows the deep meditation exempt from the miseries of vice. 1126.@ (52).{SMON GNAS SHES PA}: (-pranidhi jn~a#nah%) [-pranidhi jn~a#na]; He knows the place of prayer. 1127. Sec.49.(-{SBYANGS PA'I YON TAN BCU GNYIS KYI MING LA}) [-{SBYANGS PA'I YON TAN BCU GNYIS KYI MING}]: (-dva#dasha dhu#ta gun%a#h%) [NA]; The Names of the Twelve Qualities of Religious Austerity or Practice. 1128. (1).{PHYAG DAR KHROD PA}: (-pa#m%shuku#likah%) [-pa#m%shuku#lika]; (P.86) Clothed in rags picked up from dung hills. 1129. (2).(-{CHOS GOS GSUM}) [-{CHOS GOS GSUM PA}]: (-tra#ici#varikah%) [-trici#varika]; Having three religions garbs. 1130. (3).(-{'PHYINGS PA PA}) [-{PHYING PA PA}]: (-na#matikah%, -na#mantikah%) [-na#matika, -na#macika]; Clothed or clad in felt. 1131. (4).{BSOD SNYOMS PA}: (-pa#in%d%apa#tikah%) [-pa#in%d%apa#tika]; Living on alms. 1132. (5).{STAN GCIG PA}: (-a#ika#sanikah%) [-eka#sanika]; Having only one mat. 1133. (6).{ZAS PHYIS MI LEN PA}: (-khalu pashca#d bhaktikah%) [-khalu pashca#d bhaktika]; Taking no food a second time (on the same day). 1134. (7).{DGON PA PA}: (-a#ran%yakah%) [-a#ran%yaka]; Living in a solatary place (in a desert or monastery). 1135. (8).{SHIN DRUNGS PA}: (-vr%iks%a mu#likah%) [-vr%iks%a mu#lika]; Living or dwelling at the foot of (or under a tree). 1136. (9).(-{BLA GAB MEDS PA}) [-{BLA GAB MED PA}]: (-a#bhyavaka#shika#h%) [-abhyavaka#shika]; Having no cover or shelter. 1137. (10).{DUR KHROD PA}: (-shma#sha#nikah%) [-shmasha#nika]; Living in a cemetery or among burial places. 1138. (11).{COG BU PA}: (-na#is%adikah%) [-na#is%adika]; [P.20] Living in a small square tent where there is room only for a single person to sit cross-legged. 1139. (12).{GZHI ZI BZHIN PA}: (-ya#tha# sam%starikah%) [-ya#tha# sam%sti#rika]; Who accommodates himself as he can. 1140. Sec.50.{NYAN THOS KYI SA'I MING LA}: shra#vaka bhu#mayah%; [P.269] The names of the mansions (or the degrees of perfection) of a Hearer or shra#vaka. 1141. (1).{DKAR PO RNAM PAR MTHONG BA'I SA}: shukla vidarshana# bhu#mih%; The degree or ground of perceiving the white (or knowing what virtue is). 1142. (2).{RIGS KYI SA}: gotra bhu#mih%; The noble degree. [P.270] 1143. (3).{BRGYAD PA'I SA}: as%t%amaka bhu#mih%; The eighth degree. (P.87) 1144. (4).{MTHONG BA'I SA}: darshana bhu#mih%; The degree of seeing (clearly) or the degree of speculation. 1145. (5).{BSRABS PA'I SA}: tanu# bhu#mih% [-tanu bhu#mih%]; The degree of dubtilities (or of subtle speculation). 1146. (6).{'DOD CHAGS DANG BRAL PA'I SA}: vigata ra#ga bhu#mih% (-vi#ta ra#ga bhu#mih%) [-M. vi#ta ra#ga bhu#mih%]; The degree on which one is without passion. 1147. (7).(-{BYAS PA BRTOGS PA'I SA,} -{BYAS PA BSRANG BA'I SA}) [-{BYAS PA BRTOGS PA'I SA}]: kr%ita#vi bhu#mih% [+M. Kr%ita#vi# bhu#mih%]; The degree on which a judicious examination is made on one's committed actions. 1148. Sec.51.(-{RJES SU DRAN PA DRUG GI MING LA}) (P.87) [P.20] [-{RJES SU DRAN PA DRUG GI MING}] (-Sad% anusmr%itayah%) [NA]; The names of the six recollections. 1149. (1).{SANGS RGYAS RJES SU DRAN PA}: buddha#nusmr%iti(H); The remembering of Buddha. 1150. (2).{CHOS RJES SU DRAN PA}: (-dharma#nusmr%itih%) [-dharma#nusmr%iti]; Remembering the moral doctrine 1151. (3).{DGE 'DUN RJES SU DRAN PA}: (-sam%gha#nusmr%itih%) [-san$gha#nusmr%iti]; Remembering the collective body of saints or priesthood. 1152. (4).{TSUL KHRIMS RJES SU DRAN PA}: (-shi#la#nusmr%itih%) [-shi#la#nusmr%iti]; Remembering morality (or good morals). 1153. (5).{GTONG BA RJES SU DRAN PA}: (-tya#ga#nusmr%itih%) [-tya#ga#nusmr%iti]; Remembering gifts or charity. 1154. (6).{LHA RJES SU DRAN PA}: (-devata#nusmr%itih%) [-devata#nusmr%iti]; The remembering of the gods. 1155. Sec.52.{MI SDUG PA BSGOM PA'I MING LA}: ashubha bha#vana#h%; [P.270] The names of the considerations of the disagreeable things (with respect to the body after death). 1156. (1).{RNAM PAR BSNGOS PA'I 'DU SHES} (-{RNAM PAR SNGOS PA'I 'DU SHES}): vini#laka sam%jn~a#; Considering its becoming (dark) blue. 1157.* (2).{RNAM PAR RNAGS PA'I 'DU SHES}: (-vidhu#tika sam%jn~a#, -vipu#yaka sam%jn~a#) [-virpu#tika sam%jn~a#, +Ms%. vivutika sam%jn~a#, +M. vipu#yaka sam%jn~a#]; Considering its becoming purulent. 1158. (3).{RNAM PAR 'BUS BZHIGS PA'I 'DU SHES} (-{RNAM PAR 'BUS GZHIG PA'I 'DU SHES}): (-vipad%umaka sam%jn~a#) [-vipadumaka sam%jn~a#, +M. vipad%umaka sam%jn~a#] Considering its being eaten or destroyed by worms. 1159. (4).(-{RNAM PAR BAM PA'I 'DU SHES,} (P.88) -{RNAM PAR 'BER BA'I 'DU SHES}) [-{RNAM PAR 'BAR BA'I 'DU SHES}] vya#dhma#taka sam%jn~a#; Considering its being burnt by fire. 1160. (5).{RNAM PAR DMAR BA'I 'DU SHES}: vilohitaka sam%jn~a#; Considering its becoming red. 1161. (6).(-{RNAM PAR ZOS BA'I 'DU SHES}) [-{RNAM PAR ZOS PA'I 'DU SHES}]: vikha#ditaka sam%jn~a#; Considering its being eaten up (by worms). 1162. (7).{RNAM PAR MTHOR BA'I 'DU SHES}: viks%iptaka sam%jn~a#; Considering its being scattered or cast away. 1163.# (8).{RNAM PAR TZIG PA'I 'DU SHES}: vidagdhaka sam%jn~a#; [In M. not in X.] 1164. (9).{RUS GONG GI 'DU SHES}: asthi sam%jn~a#; Consideration or reflection on its bones. 1165. Sec.53.(-{DBUGS PHIN NANG DU RGYU BA BGRANG BA'I RIM PA'I MING LA}) [P.271] [-{DBUGS PHI NANG DU RGYU BA'I RIM PA'I MING LA}]: a#na#pa#na bha#vana# vidhih% (+a#na#pa#n%a bha#vana# vidhih% -A a#na#pa#na bha#vana# vidhih%, -B ana#pa#na bha#vana# vidhih%); On the names of the several degrees of letting out and taking in breath or of respiration. (Cf. Visuddhimagga [PTS, VIII, 3] and The Path of Purity [PTS, VIII, ix].) 1166. (1).{DBUGS RNGUB PA DANG 'BYUNG BA DRAN PA}: a#na#pa#na smr%itih%; Remembering that breath enters and comes out. 1167. (2).{BGRANG BA}: gan%ana#: Counting or numbering. 1168. (3).{NANG DU ZHUGS PA}: anugamah%; Following or entering. 1169. (4).{GNAS PA}: stha#nam; Remaining. 1170. (5).{NYE BAR MTZON PA} (-{NYE BAR MTZAN PA}): upalaks%an%a#; Marking or observing. 1171. (6).(-{BSGYUR,} -{RNAM PAR SGYUR BA}) [-{BSGYUR BA}]: vivartana#; Changing or transforming. 1172. (7).{YONGS SU DAG PA}: (-parishuddhih%) [-parishuddhih]; Very clear. 1173. (8).(-{DBUGS THUNG NGU BRNGUBS NA DBUGS THUNG NGU BRNGUBS SO} {SNYAM DU YANG DAG PA JI LTA BA BZHIN DU SHES SO}) [-{DBUGS THUNG BRNGUBS NA YANG THUNG NGU BRNGUB PO} {SNYAM DU YANG DAG PA JI LTA BA BZHIN DU RAB TU SHES SO}]: hrasvam a#shvasan hrasvam a#shvasa#mi#ti yatha# bhu#tam% praja#na#ti; He knows very well the measure [of] how a short breathing breathing was followed by another short breathing. 1174. (9).{DBUGS THUNG NGU PHYUNG NA DBUGS THUNG NGU PHYUNG NGO SNYAM} (P.89) {DU YANG DAG PA JI LTA BA BZHIN DU RAB TU SHES SO}: hrasvam% prashvasan hrasvam% prashvasa#mi#ti yatha# bhu#tam% praja#na#ti; [NA]. 1175. (10).{DBUGS RING DU BRNGUBS NA DBUGS RING DU BRNGUBS SO SNYAM DU} {YANG DAG PA JI LTA BA BZHIN DU RAB TU SHES} ({SO}): di#rgham a#shvasan di#rgham a#shvasa#mi#ti yatha# bhu#tam% praja#na#ti: He knows very well the measure [of] how it came that a long breathing was followed by another long breathing. 1176. (11).(-{RING DU DBUGS PHYUNG NA RING DU DBUGS PHYUNG NGO} {SNYAM DU YANG DAG PA JI LTA BA BZHIN DU RAB TU SHES SO}): [-{DBUGS RING DU PHYUNG NA DBUGS RING DU PHYUNG NGO} {SNYAM DU YANG DAG PA JI LTA BA BZHIN DU RAB TU SHES}]: di#rgham% prashvasan di#rgham% prashvasa#mi#ti yatha# bhu#tam% praja#na#ti; He knows very well the measure (or interval) [of] how it came that the utterance of a long breathing was succeeded by another long breathing. 1176. (12).{LUS KYIS THAMS CAD YANG DAG PAR MYONG ZHING DBUGS BRNGUBS} [P.272] {NA LUS KYIS THAMS CAD YANG DAG PAR MYONG ZHING DBUGS BRNGUBS SO} {SNYAM DU YANG DAG PA JI LTA BA BZHING DU RAB TU SHES} ({SO}): (-sarva ka#ya pratisam%vedi# a#shvasan sarva ka#ya pratisam%vedy a#shvasa#mi#ti yatha# bhu#tam% praja#na#ti -sarva ka#ya pratisam%vedya a#shvasan sarva ka#ya pratisam%vedy a#shvasa#mi#ti yatha# bhu#tam% praja#na#ti) [-sarva ka#ya pratisam%vedy a#shvasan sarva ka#ya pratisam%vedy a#shvasa#mi#ti yatha# bhu#tam% praja#na#ti] It being the body that feels (perceives, enjoys) all, he knows well that when he has received a breath (or breathed in) it is the body which enjoys (or feels) every-thing that has drawn in breath. 1177. (13).(-{LUS KYIS THAMS CAD YANG DAG PAR MYONG ZHING DBUGS PHYUN NA} {LUS KYIS THAMS CAD YANG DAG PAR MYONG ZHIN DBUGS PHUNG NGO} {SNYAM DU YANG DAG PA JI LTA BA BZHIN DU RAB TU SHES SO}): [-{LUS KYIS THAMS CAD YANG DAG PAR MYONG ZHING DBUGS PHYUN NA} {LUS KYIS THAMS CAD MYONG ZHIN DBUGS PHUNG NGO} {SNYAM DU YANG DAG PA JI LTA BA BZHIN DU RAB TU SHES SO}]: sarva ka#ya pratisam%vedi# prashvasan sarva ka#ya pratisam%vedi# prashvasa#mi#ti yatha# bhu#tam% praja#na#ti (-sarva ka#ya pratisam%vedya prashvasan sarva ka#ya pratisam%vedya prashvasa#mi#ti yatha# bhu#tam% praja#na#ti): It being the body that enjoys (or perceives) all, when a breath has been uttered he knows very well that the body being the organ of every sensation, it is the body that has breathed (or uttered a breath). 1178. (14).(-{LUS KYI 'DU BYED SHIN TU SBYANGS NAS DBUGS BRNGUBS NA} {LUS KYI 'DU BYED SHIN TU SBYANG NAS DBUGS BRNGUBS SO} {SNYAM DU YANG DAG PA JI LTA BA BZHIN DU RAB TU SHES SO}) [-{LUS KYI 'DU BYED SHIN TU SBYANGS NAS DBUGS BRNGUBS NA} {LUS KYI 'DU BYED SHIN TU SBYANG NAS DBUGS BRNGUB PO} {SNYAM DU YANG DAG PA JI LTA BA BZHIN DU RAB TU SHES}]: prasrabhya ka#ya sam%ska#ra#n a#shvasan prasrabhya ka#ya sarm%ska#ra#n a#shvasa#mi#ti yatha# bhu#tam% praja#na#ti; The structure (or organization) of the body being very refined (or perfect), when breath is drawn in he knows very well how it came that by the fine structure of the body breath was drawn in. 1179. (15).(-{LUS KYI 'DU BYED SHIN TU SBYANGS NAS DBUGS PHYUNG NA LUS} (P.90) {KYI 'DU BYED SHIN TU SBYANGS NA SDBUGS PHYUNG NGO SNYAM DU} {YANG DAG PA JI LTA BA BZHIN DU RAB TU SHES SO}) [-{LUS KYI 'DU BYED SHIN TU SBYANGS NAS DBUGS PHYUNG NA LUS} {KYI 'DU BYED SHIN TU SBYANGS NAS DBUGS PHYUNG NGO SNYAM DU} {YANG DAG PA JI LTA BA BZHIN DU RAB TU SHES}]: prasrabhya ka#ya sam%ska#ra#n prashvasan prasrabhya ka#ya sam%ska#ra#n prashvasa#mi#ti yatha# bhu#tam% praja#na#ti [+M. prasrabhya ka#ya sam%ska#ra#m% prashvasan prasrabhya ka#ya sam%ska#ra#m% prashvasa#mi#ti yatha#bhu#tam% praja#na#ti]; The structure of the body being very fine, when breath is uttered he knows very well how it happens that breath is uttered on account of the fine structure of the body. 1180. (16).{DGA' BA YANG DAG PAR MYONG ZHING DBUGS BRNGUBS NA DGA' BA} [P.273] {YANG DAG PAR MYONG ZHING DBUGS BRNGUBS SO SNYAM DU YANG DAG} {PA JI LTA BA BZHIN DU RAB TU SHES} ({SO}): pri#ti pratisam%vedy a#shvasan pri#ti pratisam%vedy a#shvasa#mi#ti yatha#bhu#tam% praja#na#ti; Having enjoyed (or felt) pleasure when breath is drawn in he knows very well how it happens that by pleasure breath is drawn in. 1181. (17).{DGA' BA YANG DAG PAR MYONG ZHING DBUGS PHYUNG NA DGA' BA YANG} {DAG PAR NYONG ZHING DBUGS PHYUNG NGO SNYAM DU YANG DAG PA} {JI LTA BA BZHIN DU RAB TU SHES} ({SO}): pri#ti pratisam%vedi# prashvasan pri#ti pratisam%vedi# prashvasa#mi#ti yatha# bhu#tam% praja#na#ti#; (-pri#ti pratisam%vedya prashvasan pri#ti pratisam%vedi# prashvasa#mi#ti yatha# bhu#tam% praja#na#ti#); If he utters a breath when enjoying pleasure he knows very well how it happens that by the enjoyment of plasure breath is uttered. 1182. (18).{SEMS KYI 'DU BYED YANG DAG PAR MYONG NAS DBUGS DRNGUBS NA} {SEMS KYI 'DU BYED YANG DAG PAR MYONG NAS DBUGS BRNGUBS SO} {SNYAM DU YANG DAG PA JI LTA BA BZHING DU RAB TU SHES} ({SO}): (-{SEMS KYI 'DU BYED YANG DAG PAR MYONG ZHING DBUGS DRNGUBS NA} {SEMS KYI 'DU BYED YANG DAG PAR MYONG ZHING DBUGS BRNGUBS SO} {SNYAM DU YANG DAG PA JI LTA BA BZHING DU RAB TU SHES SO}): (-citta sam%ska#ra pratisam%vedi# a#shvasan~ citta sarm%ska#ra# pratisam%vedy a#shvasa#mi#ti yatha# bhu#tam% praja#na#ti -citta sam%ska#ra pratisam%vedya a#shvasan~ citta sarm%ska#ra# pratisam%vedy a#shvasa#mi#ti yatha# bhu#tam% praja#na#ti) [-citta sam%ska#ra pratisam%vedy a#shvasan citta sarm%ska#ra# pratisam%vedy a#shvasa#mi#ti yatha# bhu#tam% praja#na#ti]; Having clearly perceived an emotion of the mind during his drawing in a breath he knows very well how it happened that by the clear perception of the mind's emotion the breath was drawn in. 1183. (19).(-{SEMS KYI 'DU BYED YANG DAG PAR MYONG NAS DBUGS PHYUNG NA} {SEMS KYI 'DU BYED YANG DAG PAR MYONG ZHING DBUGS PHYUNG NGO} {SHES YANG DAG PA JI LTA BA BZHIN DU RAB TU SHES SO,} -{SEMS KYI 'DU BYED YANG DAG PAR MYONG ZHING DBUGS PHYUNG NA} {SEMS KYI 'DU BYED YANG DAG PAR MYONG ZHING DBUGS PHYUNG NGO} {SHES YANG DAG PA JI LTA BA BZHIN DU RAB TU SHES SO}) [-{SEMS KYI 'DU BYED YANG DAG PAR MYONG NAS DBUGS PHYUNG NA} {SEMS KYI 'DU BYED YANG DAG PAR MYONG NAS DBUGS PHYUNG NGO} {SNYAM DU YANG DAG PA JI LTA BA BZHIN DU RAB TU SHES}]: (-citta sam%ska#ra pratisam%vedya prashvasan~ citta sam%ska#ra pratisam%vedya prashvasa#mi#ti yatha# bhu#tam praja#na#ti; -citta sam%ska#ra pratisam%vedi# prashvasan~ citta sam%ska#ra pratisam%vedya prashvasa#mi#ti yatha# bhu#tam praja#na#ti) [-citta sam%ska#ra pratisam%vedi# prashvasan citta sam%ska#ra pratisam%vedi# prashvasa#mi#ti yatha# bhu#tam praja#na#ti]; Having clearly perceived an emotion of the mind during his protruding a breath, he knows very well how it happened that by the clear perception of the mind's emotion the breath was protruded (or uttered). (P.91) [P.274] 1184. (20).(-{SEMS KYI DU BYED SHIN TU SBYANGS NAS DBUGS BRNGUBS NAS SEMS} {KYI 'DU BYED SHIN TU SBYANGS NAS DBUGS BRNGUBS SO SHES YANG DAG} {PA JI LTA BA BZHIN DU RAB TU SHES SO}) [-{SEMS KYI DU BYED SHIN TU SBYANGS NAS DBUGS BRNGUBS NA SEMS KYI} {'DU BYED SHIN TU SBYANGS NAS DBUGS BRNGUBS SO SNYAM DU YANG DAG} {PA JI LTA BA BZHIN DU RAB TU SHES}]: prasrabhya citta sam%ska#ra#n a#shvasan prasrabhya citta sam%ska#ra#n a#shvasa#mi#ti yatha# bhu#tam% praja#na#ti; The mind's emotion being well exercised (or purified) when he draws in breath he knows very well how it happened that by the mind being well exercised the breath is drawn in. 1185. (21).(-{SEMS KYI 'DU BYED SHIN TU SBYANGS NAS DBUGS PHYUNG NA} {SEMS KYI 'DU BYED SHIN TU SBYANS NAS DBUGS PHYUNG NO} {SNYAM DU YANG DAG PA JI LTA BA BZHIN DU RAB TU SHES SO}): [-{SEMS KYI 'DU BYED SHIN TU SBYANGS NAS DBUGS PHYUNG NA} {SEMS KYI 'DU BYED SHIN TU SBYANS NAS DBUGS PHYUNG NO} {SNYAM DU YANG DAG PA JI LTA BA BZHIN DU RAB TU SHES}]: prasrabhya citta sam%ska#ra#n prashvasan prasrabhya citta sam%ska#ra#n prashvasa#mi#ti yatha# bhu#tam% praja#na#ti; [+M. prasrabhya citta sam%ska#ra#m prashvasan prasrabhya citta sam%ska#ra#m prashvasa#mi#ti yatha# bhu#tam% praja#na#ti] The mind's emotion being well exercised (or purified) when he protrudes (or utters) a breath he knows very well how it happened that by the mind being well exercised the breath has been uttered. 1186. (22).(-{SEMS YANG DAG PAR MYONG NAS DBUGS BRNGUBS NA} {SEMS YANG DAG PAR MYONG NAS DBUGS BRNGUBS SO} {SHES YANG DAG PA JI LTA BA BZHIN TU RAB TU SHES SO}) [-{SEMS YANG DAG PAR MYONG NAS DBUGS BRNGUBS NA} {SEMS YANG DAG PAR MYONG NAS DBUGS BRNGUBS SO} {SNYAM DU YANG DAG PA JI LTA BA BZHIN TU RAB TU SHES}]: (-citta pratisam%vedi# a#shvasan citta pratisam%vedy a#shvasa#mi#ti yatha# bhu#tam% praja#na#ti) -citta pratisam%vedya a#shvasan citta pratisam%vedy a#shvasa#mi#ti yatha# bhu#tam% praja#na#ti) [-citta pratisam%vedy a#shvasan citta pratisam%vedy a#shvasa#mi#ti yatha# bhu#tam% praja#na#ti]; The mind being in pure enjoyment when breath was drawn in he knows very well how it happened that by the mind's enjoyment the breath has been drawn in. 1187. (23).(-{SEMS YANG DAG PAR MYONG ZHIN DBUGS PHYUNG NA} {SEMS YANG DAG PAR MYONG ZHING DBUGS PHYUNG NGO} {SHES YANG DAG PA JI LTA BA BZHIN DU RAB TU SHES SO}): [-{SEMS YANG DAG PAR MYONG NAS DBUGS PHYUNG NA} {SEMS YANG DAG PAR MYONG NAS DBUGS PHYUNG NGO} {SNYAM DU YANG DAG PA JI LTA BA BZHIN DU RAB TU SHES}]: citta pratisam%vedi# prashvasan citta pratisam%vedi# prashvasa#mi#ti yatha# bhu#tam% praja#na#ti (-citta pratisam%vedya prashvasan citta pratisam%vedi# prashvasa#mi#ti yatha# bhu#tam% praja#na#ti) The mind being in perfect enjoyment when breath was uttered he knows very well how it happened that by the mind's enjoyment the breath was uttered. 1189. Sec.54.{'PHAGS PA'I BDEN PA BZHI RNAM PA BCU DRUG TU} (P.91) [P.275] {PHYE BA'I MING LA}: (-Sod%ashabhir a#ka#ra#ir visa#rita#ni catva#ry a#rya satya#ni) [-Sod%ashabhir a#ka#rair visarita#ni catva#ry a#rya satya#ni]; Names of the Four Excellent Truths Divided into Sixteen Sorts. # (1).{'PHAGS PA'I BDEN PA BZHI}: catva#ry a#rya satya#ni; The four excellent (venerable) truths. 1190. (2).({SDUG BSNGAL BA}) [-{SDUG BSNGAL}]: duh%kham; Pain or distress. 1191. (3).(-{MI RTAG PA}) [-{MI RTAG PA}]: anityam; Instability (inconstant). 1192. (4).{STONG PA}: shu#nyam; Emptiness, vacuum [unreal]. (P.92) 1193. (5).{BDAG MED PA}: ana#tmakam; Void of self-existence, soulless or void of personality. 1194. (6).{KUN 'BYUNG BA}: samudayah%; Arising (or coming forth) always or everywhere 1195. (7).{RAB TU SKYE BA}: prabhavah%; First origin, primary cause, birth. 1196. (8).{RGYU}: hetuh%; Cause, origin, reason, motive. 1197. (9).{RKYEN}: pratyayah%; Accessory cause, motive reason apprehension, ascertainment, instrument. 1198. (10).{'GOG PA}: nirodhah%; Check, restraint, cessation, loss, destruction. 1199. (11).{ZHI BA}: sha#ntah%; Tranquillity, calmness, ease. 1200. (12).{GYA NOM PA}: pran%i#tah%; Contentment, joy. 1201. (13).{NGES PAR 'BYUNG BA}: (-nih%saran%ah%) [-nih%saran%am]; The real (or certain) exit, death or dying, final beatitude. 1202. (14).{LAM}: ma#rgah%; Way or path, road. 1203. (15).{RIGS PA}: nya#yah%; Proper, fit, becoming, reasonahle. 1204. (16).{SGRUB PA} (-{RIGS PA}): (-pratipattih%) [-pratipatti]; Getting, obtaining, completing, acquirement, ascertainment. 1205. (17).{NGES PAR 'BYIN PA}: [P.276] (-na#irya#n%ikah%) [-nirya#n%ikah%, -nairya#n%ikah%]; The way of eternal emancipation, or final beatitude. 1206. (18).{BAR CHAD MED PA'I LAM}: a#nantarya ma#rgah%; The way of uninterruption (or of never ceasing beatitude). 1207. (19).{RNAM PAR GROL BA'I LAM}: vimukti ma#rgah%; The way of liberation or emancipation. 1208. (20).(-{MNGON PAR RTOGS PA'I 'JUG PA LAS 'BYUNG BA'I DGE BA'I RTSA BA,} -{MNGON PAR RTOGS PA'I LAM MTHA' LAS 'BYUNG BA'I DGE BA'I RTSA BA}) [-{MNGON PAR RTOGS PA'I 'JUG LA 'BYUNG BA'I DGE BA'I RTSA BA}]: abhisamaya#ntikam% kushala mu#lam; Virtue's root arising from judicious examination (or due reflection). 1209. (21).{ZAD PA SHES PA THOB PA'I DGE BA'I RTSA BA}: ks%aya jn~a#na la#bhikam% kushala mu#lam; (It is) virtue's root to have acquired a knowledge of one's defects (of final cessation from worldly existence). 1210.@ Sec.55.{NGES PAR 'BYED PA'I CHA DANG MTHUN PA'I RIM PA'I MING LA}: (P.93) (-nirvedha bhaga kramah%, -A nirvedha bhaga krama) [-NA, +M nirvedha bhaga kramah%]; [NA]. 1211. (1).{NGES PAR 'BYED PA'I CHA DANG MTHUN PA} (-{NGES PAR 'BYED PA'I CHA DANG 'THUN PA}): nirveda bha#gi#yah%; Being possessed of due discrimination. 1212. (2).{DRO BAR GYUR BA} (-{DRO BA}): (-us%ma gatah%) [-us%ma gatam, +M us%ma gatah%]; Grown warm (earnestly desirous of). 1213. (3).{RTSE MO}: (-mu#rdha#nam, -mu#rdha#nam) [-mu#rdha#nam]; The crown of the head, the top, acute. 1214. (4).{BZOD PA}: ks%a#ntih%; Patience, endurance, sufferance. 1215. (5).(-{'JIG RTEN PA'I CHOS KYI MCHOG}) [-{'JIG RTEN PA'I CHOS MCHOG}]: (-la#ukika#grya dharmah%) [-laukika#gra dharmah%]; The chief virtue of an inhabitant of the world. 1216. Sec.56.(-{SEMS KYI SKAD CIG MA BCU DRUG GI MING LA}) [-{SEMS SKAD CIG MA BCU DRUG GI MING LA}]: Sod%asha citta ks%an%a#h%; Names of the Sixteen Sudden Reflections or Thoughts of the Mind. 1217. (1).{SDUG BSNGAL LA CHOS SHES PA'I BZOD PA}: duh%khe dharma jn~a#na ks%a#ntih%; Patience for the knowledge of virtue in (or with respect to) distress. 1218. (2).{SDUG BSNGAL LA CHOS SHES PA}: (-duh%khe karma jn~a#nam%) [-duh%khe karma jn~a#nam]; Knowledge of virtue in (or with respect to) distress. 1219. (3).{SDUG BSNGAL LA RJES SU RTOGS PAR SHES PA'I BZOD PA}: duh%khe'nvaya jn~a#na ks%a#ntih%; Patience to know how to judge (or discriminate) in distress. 1220. (4).{SDUG BSNGAL LA RJES SU RTOGS PAR SHES PA}: [P.277] duh%khe'nvaya jn~a#nam; Knowledge of making discrimination (or judicious reflection) in distress. 1221. (5).(-{KUN 'BYUNG BA LA CHOS SHES PA'I BZOD PA}) [-{KUN 'BYUNG LA CHOS SHES PA'I BZOD PA}]: samudaye dharma jn~a#na ks%a#ntih%; Patience for the knowledge of virtue, in every birth (or with every arising). 1222. (6).{KUN 'BYUNG LA CHOS SHES PA}: samudaye dharma jn~a#nam; Knowledge of virtue in (or with respect to) every birth. 1223. (7).(-{KUN 'BYUNG LA RJE SU RTOGS PAR SHES PA'I BZOD PA}) [-{KUN 'BYUNG LA RJES SU RTOGS PAR SHES PA'I BZOD PA}]: samudaye'nvaya jn~a#na ks%a#ntih%; Patience to know how to judge (or discriminate) in every birth (or at every occasion). 1224. (8).{KUN 'BYUNG LA RJES SU RTOGS PAR SHES PA}: (P.94) samudaye'nvaya jn~a#nam; Knowledge of making discrimination at every occasion. 1225. (9).{'GOG PA LA CHOS SHES PA'I BZOD PA}: nirodhe dharma jn~a#na ks%a#ntih%; Patience for the knowledge of virtue in (or with respect to) final cessation. 1226. (10).{'GOG PA LA CHOS SHES PA}: nirodhe dharma jn~a#nam; Knowledge of virtue (or doctrine) with respect to final cessation or stopping. 1227. (11).{'GOG PA LA RJES SU RTOGS PAR SHES PA'I BZOD PA}: nirodhe'nvaya jn~a#na ks%a#ntih%; Patience for knowing how to dis- criminate or judge with respect to final cessation or stopping. 1228. (12).{'GOG PA LA RJES SU RTOGS PAR SHES PA'I BZOD PA}: nirodhe'nvaya jn~a#nam; Knowledge of making discrimination with respect to stopping (or final cessation). 1229. (13).{LAM LA CHOS SHES PA'I BZOD PA}: ma#rge dharma jn~a#na ks%a#ntih%; Patience to know the virtue (or doctrine) for the way. 1230. (14).{LAM LA CHOS SHES PA}: ma#rge dharma jn~a#nam; Knowledge of virtue (or doctrine) with respect to the way. 1231. (15).{LAM LA RJES SU RTOGS PAR SHES PA'I BZOD PA} [+{LAM LA RJES SHES RTOGS PAR SHES PA'I BZOD PA}]: ma#rge'nvaya jn~a#na ks%a#ntih%; Patience for a judicious knowledge of the road or way. 1232. (16).(-{LAM LA RJES SU RTOGS PAR SHES PA'O}) [-{LAM LA RJES SU RTOGS PAR SHES PA}]: ma#rge'nvaya jn~a#nam; Knowledge for making a judicious reflection with respect to the way. 1233. Sec.57.{SHES PA BCU'I MING LA}: dasha jn~a#na#ni: [P.278] On the Names of the Ten [Kinds of] Knowledge (or the Knowledge of Ten Things). 1234. (1).{CHOS SHES PA}: dharma jn~a#nam; Knowledge of virtue, morality substance, property of things. 1235. (2).{PHA ROL GYI SEMS SHES PA} (-{GZHAN GYI SEMS SHES PA}): para citta jn~a#nam; Knowledge of another's mind. 1236. (3).{RJES SU RTOG PAR SHES PA}: anvaya jn~a#nam; Knowledge of judicious discrimination. 1237. (4).{KUN RDZOB SHES PA}: sam%vr%iti jn~a#nam; Knowledge of false appearances. 1238. (5).{SDUG BSNGAL SHES PA}: duh%kha jn~a#nam; Knowledge of pain or distress. 1239. (6).{KUN 'BYUNG SHES PA}: samudaya jn~a#nam; (P.95) Knowledge of every case (occasion or birth). 1240. (7).{'GOG PA SHES PA}: nirodha jn~a#nam; Knowledge of cessation (or final stopping). 1241. (8).{LAM SHES PA}: ma#rga jn~a#nam; Knowledge of the way (to final emancipation). 1242. (9).{ZAD PA SHES PA} (-{MI ZAD PA SHES PA}): ks%aya jn~a#nam (-aks%aya jn~a#nam); Knowledge of loss (cessation) or final destruction. 1243. (10).{MI SKYE BA SHES PA}: anutpa#da jn~a#nam; Knowledge of there being no new birth or regeneration. 1244. Sec.58.{LAM BZHI'I MING LA}: (-catva#rah% pratipadah% -catva#ri pratipadah%) [-catasrah% pratipadah]; On the Names of the Four Sorts of Roads or Ways. 1245. (1).{MNGON PAR SHES PA BUL BA LA DKA' BA'I LAM}: duh%kha# pratipad dhandha#bhijn~a#; The difficult road for a slow understanding. 1246. (2).{MNGON PAR SHES PA BUL LA SLA BA'I LAM}: sukha# pratipad dhandha#bhijn~a#; The easy way for a slow intellect. 1247. (3).(-{MNGON PAR SHES PA MYUR BA LA DKA' BA'I LAM}) [-{MNGON PAR SHES PA MYUR LA DKA' BA'I LAM}]: duh%kha# pratipat ks%ipra#bhijn~a#; The difficult road for a quick understanding. 1248. (4).(-{MNGON PAR SHES PA MYUR BA LA SLA BA'I LAM}) [-{MNGON PAR SHES PA MYUR LA SLA BA'I LAM}]: sukha# pratipat ks%ipra#bhijn~a#; The easy way for a quick intellect. 1249. Sec.59.(-{THEG PA'I RNAM PA'I MING LA}) (P.95) [P.20] [-{THEG PA'I RNAM PA'I MING}]; (-ya#na kramah%) [NA]; The names of the several kinds of vehicles or principles in philosophy. 1250. (1).{THEG PA'I CHEN PO}: (-maha# ya#nam) [-maha# ya#na]; The great vehicle or principle. 1251. (2).{RANG SANGS RGYAS KYI THEG PA}: (-pratyeka buddha ya#nam) [-pratyeka buddha ya#na]; The vehicle of a self-saint (a hermit or Risi. 1252. (3).{NYAN THOS KYI THEG PA}: (-shra#vaka ya#nam) [-shra#vaka ya#na]; The vehicle of a shra#vaka or hearer of a Buddha. 1253. (4).(-{DMAN PA'I THEG PA}) [-{THEG PA DMAN PA}]: (-hi#na ya#nam) [-hi#na ya#na]; The low or mean vehicle or principle. 1254. (5).(-{NYE TZE BA'I THEG PA}) [-{NYI TZE BA'I THEG PA}]: (P.96) (-pra#deshika ya#nam, +pra#deshika ya#na#) [-pra#deshika ya#na]; A principle lasting but one day or very short time. 1255. (6).{THEG PA GCIG PA}: (-eka ya#nam) [-eka ya#na]; Of one vehicle or principle. 1256. Sec.60.{DBANG PO RIM PA'I MING LA} (P.96) [P.279] (-{DBANG PO RNAM PA THA DAD PA}): indriya vaima#trata# (-indriya va#ima#trata#): Names of the Different Degrees of the Mental Organs. 1257. (1).(-{DBANG PO RTUL PO}) [-{DBANG PO BRTUL PO}]: mr%idvindriyah%; A blunt organ. 1258. (2).{DBANG PO 'BRING PO} (-{DBANG PO BAR MA}): (-madhyendriyah%) [-madhye#ndriyah%]; A middle organ. 1259. (3).(-{DBANG PO RNO PO}) [-{DBANG PO RNON PO}]: (-ti#ks%n%endriyah%) [-ti#ks%n%e#ndriyah%]; A sharp or acute organ. 1260. Sec.61.{RIGS LNGA'I MING LA}: pan~ca gotra#h%: Names of the Five Kinds (of Faculties). 1261. (1).{NYAN THOS KYI THEG PA MNGON PAR RTOGS PA'I RIGS}: shra#vaka ya#na#bhisamaya gotrah%; That kind which discerns the principles and tenets of a shra#vaka or hearer. 1262. (2).{RANG SANGS RGYAS KYI THEG PA MNGON PAR RTOGS PA'I RIGS}: pratyeka buddha ya#na#bhisamaya gotrah%; That kind (or class) which discerns (or judges of) the principles and tenets of a sage or Risi [pratyeka buddha]. 1263. (3).{DE BZHIN GSHEGS PA'I THEG PA MNGON PAR RTOGS PA'I RIGS}: tatha#gata ya#na#bhisamaya gotrah%; That kind (or class) which discerns (or judges of) the principles or doctrine of Tatha#gata (or any Buddha). 1264. (4).{MA NGES PA'I RIGS}: aniyata gotrah%; The undetermined kind (or class). 1265. (5).{RIGS MED PA}: agotrakah%; That [which] belongs to no genus or class. 1266. Sec.62.{DAM PA'I CHOS KYI RNAM GRANGS KYI MING LA} (P.97) (-{GSUNG RAB YAN KAG BCU GNYIS LA}): (-dva#dashaha dharma pravacanam -A+B dva#dasha#n$ga dharma pravacanam) [-dva#dasha#n$ga dharma pravacanam]; On the Names or Nomenclature (of the Several Parts) of the Holy Religion. 1267. (1).{MDO'I SDE}: su#tram; The Su#tras or the class of Aphorisms or of particular Tracts. 1268. (2).{DBYANGS KYIS BSNYAD PA'I SDE}: geyam (-geyyam); The class of hymns and praises (or metrical and melodious recitations). 1269. (3).{LUNG DU BSTAN PA'I SDE}: vya#karan%am; The class of narrative (or historical) works and prophetical stories. 1270. (4).{TZIGS SU BCAD PA'I SDE}: ga#tha#; The class of narrative works in verse. 1271. (5).{CHED DU BRJOD PA'I SDE}: uda#nam (-udda#nam); [P.280] The class of occasional narratives, or episodes, dialogues quoted passages and reflections. 1272. (6).{GLENG GZHI'I SDE}: nida#nam; That of dialogues and pragmatical narratives or treatises or certain practical subjects as in the Dulva. 1273. (7).(-{RTOGS PAR BRJOD PA'I SDE}) [-{RTOGS PA BRJOD PA'I SDE}]: avada#nam; That of memoirs, biographical narratives, judicious sayings and critical works. 1274. (8).{DE LTA BU BYUNG BA'I SDE}: itivr%ittakam; The class where narratives of former events as examples are introduced or told--stories, fables, tales. 1275. (9).{SKYES PA RABS KYI SDE}: ja#takam; The class in which stories of former births are told. 1276. (10).{SHIN TU RGYAS PA'I SDE}: (-va#ipulyam) [-vaipulyam]; The class of large treatises. 1277. (11).(-{RMAD DU BYUNG BA'I CHOS KYI SDE}) [-{RMAD DU BYUNG BA'I SDE}]: (-adbhu#ta dharmah%) [-adbhuta dharmah%]; The class of marvellous stories or preternatural things. 1278. (12).(-{GTAN LA PHAB PA'O,} -{BAB PAR BSTAN PA'I SDE}) [-{GTAN LA DBAB PA'I SDE,} -{GTAN LA PHAB PA'I SDE}]: upadeshah%; The class of didactical works arranged systematically. 1279. Sec.63.{CHOS KYI RNAM GRANGS}: dharma parya#ya (-A+B dharma parya#ya#h%); On the Nomenclature (of the Several Parts) of the Religion (etc., cont.). 1280. (1).{TZANGS PAR SPYOD PA}: brahma caryam (-brahma ca#ryam) [+M. brahma ca#ryam]; Living a pure (chaste, incorrupt) life. 1281. (2).{THOG MAR DGE BA}: (-a#da#u kalya#n%am) [-a#dau kalya#n%am]; In the first place virtue (or good works) (is to be practiced). 1282. (3).{BAR DU DGE BA}: madhye kalya#n%am [+Ms%. madhyam kalya#n%am]; In the middle or second place virtue (or good work) (is to be practiced). 1283. (4).{THA MAR DGE BA}: paryavasa#ne kalya#n%am; (P.98) Lastly virtue (or good work) (is to be practiced). 1284. (5).{DON BZANG PO}: svartham; Good sense or meaning. 1285. (6).{TZIG 'BRU BZANG PO}: suvyan~janam; A good (or significant) letter or word. 1286. (7).(-{MA DRES PA,} -{SKABS GZHAN DU 'BA' ZHIG GDAG}) [-{MA 'DRES PA,} -{'BA' ZHIG}]: kevalam; Unmixed, pure, absolute, alone or only. 1287. (8).{YONGS SU RDZOGS PA}: paripu#rn%am; Entirely accomplished, perfect. 1288. (9).{YONGS SU DAG PA}: parishuddham; Very pure. 1289. (10).{YONGS SU BYANG BA}: paryavada#tam; [P.281] Entirely purified, clean. 1290. (11).(-{MNGON PAR BRJOD PAS MNGON PAR BRJOD PA}) [-{MNGON PAR BRJOD PAS MNGON PAR BRJOD DO}]: abhivadama#na# abhivadanti; They address him by such expressions. 1291. (12).{BCOM LDAN 'DAS KYIS CHOS NI LEGS PAR GSUM PA}: sva#khya#to bhagavato dharmah%; This doctrine (or moral precepts) has been well commanded (or taught) by Bhagava#n. 1292. (13).{YANG DAG PAR MTHONG BA}: (-sa#m%dr%is%t%ikah%) [-sudr%is%t%ikah%]; This is a proper or pure theory (or this is a proper view with respect to religious things). 1293. (14).{NAD MED PA}: nirjvarah%; It is sound or exempt from disease (it is a sound system) 1294. (15).{DUS CHAD PA MED PA}: (-a#ka#likah%) [-aka#likah%, -aka#lakah%); Exempt from being interrupted by time, eternal, lasting. 1295. (16).(-{NYE BAR GTONG PA}) [-{NYE BAR GTOD PA}]: (-a#upana#yi#kah%) [-upana#yika, +M. aupana#yika]; Making to approach, carrying near to, recommending, investing with, etc. 1296. (17).{'DI MTHONG BA LA YOD PA}: (-a#ihi pashyikah%) [-ehipashyika, +Ms%. aihi pashyika]; This is visible (this must be regarded). 1297. (18).(-{MKHAS PA RNAMS KYIS RANG GIS RIG PAR BYA BA}) [-{MKHAS PA RNAMS KYIS RIG PAR BYA BA}]: pratya#tma vedani#yo vijn~aih% [+Ms%. pradya#tma vedani#yo vijn~aih%]; The illuminated, learned, must know (or understand) it. 1298. (19).{BCOM LDAN 'DAS KYIS LEGS PAR GSUNGS PA'I CHOS 'DUL BA NI LEGS} {PAR BSTAN PA}: sva#khya#to bhagavato dharma vinayah% supraveditah%; The law respecting religions discipline that was well (or wise- ly) commanded by Bhagava#n, has been well exposed (or taught). 1299.* (20).(-{NGES PAR 'BYUNG BA RDZOGS PA'I BYANG CHUB TU 'GRO BAR BYED PA}) [-{NGES PAR 'BYUNG BA}]: (-na#irya#n%ikah% sam%bodhi ga#mi#) (P.99) [-nirya#n%ikah%, -nairya#n%ikah%, +M. nairyan%ikah%]; It is for eternal emancipation or it contributes to eternal emancipation or final beatitude. # (21).{RDZOGS PA'I BYANG CHUB TU 'GRO BAR BYED PA}: sambodhi ga#mi#, +M. sam%bodhi ga#mi#; That [which] makes [one] become perfect, wise. 1300.* (22).(-{MI MTHUN PA MED CING 'DUS PA DANG LDAN PA ZHES BYA BA}) [-{MI MTHUN PA 'DUS PA DANG LDAN PA ZHES BYA BRTEN PA YOD PA}]: (-abhinnah% sam%stu#pah%) [-abhinnah% sam%stupah% sapratisharan%ah%]; That is reconciliatory refuge for whose that do not agree. 1301.@ (23).{BRTEN BA YOD PA SHES BYA BA}: sapratisharan%ah%; NA. 1302. (24).(-{'DI STON PA DE BZHIN GSHEGS PA DGRA BCOM PA YANG DAG} [P.282] {PAR RDZOGS PA'I SANGS RGYAS}]: [-{ZHES BYA 'DI BSTAN PA DE BZHIN GSHEGS PA DGRA BCOM PA} {YANG DAG PAR RDZOGS PA'I SANGS RGYAS}]: shasta# ca#sya tatha#gato'rhan samyak sam%buddhah%; Thus taught, namely, Tatha#gata, the Arhat, the accomplished Buddha [samyak sambuddha]. 1303.* (25).(-{DGE SLONG DAG NGA'I CHOS NI LEGS PAR GSRUNG BA}) [-{DGE SLONG DAG NGA'I CHOS LEGS PAR BSRUNG BA BYE BA RGYUN MA} {BCAD PA LHA DANG MI'I BAR DAG LA YANG DAG PAR SHIN TU BSTAN PA}: -{DGE SLONG DAG NGA'I CHOS LEGS PAR GSUNGS PA BYE BA RGYUN MA} {BCAD PA LHA DANG MI'I BAR DAG LA YANG DAG PAR SHIN TU BSTAN PA}]: (-sva#khya#to me bhiks%avo dharmah%) [-sva#khyato me bhiks%avo dharma utta#no vivr%itash chinnaplotika ya#vad deva manus%yebhyah% samyak supraka#shitah% -sva#khyato bhiks%avo dharma utta#no vivr%itash chinnaplotika ya#vad deva manus%yebhyah% samyak supraka#shitah%]; (He said) Priests (Gelongs), my well commanded, clear, open and eternal Law (or doctrine) make you evident to all men as far as the gods (dwell). 1304.@ (26).{GSAL BA}: utta#nah%; [NA]. 1305.@ (27).{RNAM BAR PHYES PA, BYE BA, 'BYE BA}: vivr%itah%: [NA]. 1306.@ (28).{RGYUN MA BCAD PA}: chinna plotikah%; [NA]. 1307.@ (29).{LHA DANG MI 'I BAR DAG LA YANG DAG PAR SHIN TU BSTAN PA}: ya#vad deva manus%yebhyah% supraka#shitah%; [NA]. 1308. Sec.64.{CHOS KYI 'KHOR LO'I MING LA}: dharma cakra na#ma#ni (-A NA); On the Names of the Wheel of the Law (or the Doctrine of Buddha). 1309. (1).{LAN GSUM DU BZLAS TE CHOS KYI 'KHOR LO RNAM PA BCU GNYIS SU} {BSKOR BA}: tri parivarta dva#dasha#ka#ra dharma cakra pravartanam [-tri parivarta dva#dasha#ka#ra dharma cakra vartam -tri parivarta dva#dasha#ka#ra dharma cakra pravartam]; (P.100) 1310. (2).(-{PHAGS PA'I BDEN PA RNAMS BZLAS PA DANG PO STE MTHONG BA'I LAM}) [-{PHAGS PA'I BDEN PA RNAMS BZLAS PA DANG PO MTHONG BA'I} {LAM}: (-a#rya satya#na#m% prathama parivarto darshana ma#rgah%) [-arya satya#na#m% prathama parivarto darshana ma#rgah%]; Having passed repeated three times round about he turned the wheel of the Law on 12 ways (or taught the 12 kinds of his doctrine). 1311. (3).{'DI NI SDUG BSNGAL}: idam% duh%kham; The first promulgation of the sublime or venerable truths contains the `method of seeing (the truth). 1312. (4).{'DI NI KUN 'BYUNG BA}: ayam% samudayah%; This is pain or distress this is recurring with every birth. 1313. (5).{'DI NI 'GOG PA}: ayam% nirodhah%; This is making a stop to or making to cease. 1314. (6).{'DI NI SDUG BSNGAL 'GOG PA'I LAM}: iyam% duh%kha nirodha ga#mini# pratipat [+Ms%. aya duh%kha nirodha ga#mini# prapatha +Ms%. aya duh%kha nirodha ga#mini# prapa#tha]; This is the way for making pain or distress cease. 1315. (7).(-{'PHAGS PA'I BDEN PA RNAMS BZLAS PA GNYIS PA STE BSGOM PA'I LAM}) [-{'PHAGS PA'I BDEN PA RNAMS BZLAS PA GNYIS PA STE SGOM PA'I LAM}]: a#rya satya#na#m% dviti#ya parivarto bha#vana# ma#rgah%; The 2nd promulgation of the sublime truths contains the `method of reflection or meditation'. 1316. (8).{SDUG BSNGAL 'PHAGS PA'I BDEN PA YONGS SU SHES PAR BYA}: [P.283] duh%kham a#rya satyam% parijn~eyam [+Ms%. duh%kham a#rya satyam% parijnyauyam]; Pain or distress this sublime truth must be made entirely known. 1317. (9).{SDUG BSNGAL KUN 'BYUN G BA SPANG BAR BYA}: duh%kha samudayah% praha#tavyah% [+Ms%. duh%kha samudayah% praha#tavyam]; The pain of future birth must be dispelled. 1318. (10).{SDUG BSNGAL 'GOG PA MNGON DU BYA}: duh%kha nirodhah% sa#ks%a#t kartavya [-duh%kha nirodhah% sa#ks%a# kartavyah% +Ms%. duh%kha nirodhah% sa#ks%a#t kartavyam +Ms%. duh%kha nirodhah% sa#ks%a# kartavyam]; The stopping or ceasing of pain must be made evident. 1319. (11).{SDUG BSNGAL 'GOG PAR 'GYUR BA'I LAM BSGOM PAR BYA}: duh%kha nirodha ga#mini# pratipad bha#vayitavya# [+Ms%. duh%kha nirodha ga#mini# pratipad bha#vayitavya#m]; Earnest meditation is to be made on the way (or means) of making pain cease or stop. 1320. (12).{'PHAGS PA'I BDEN PA RNAMS BZLAS PA GSUM PA MI SLOB PA'I LAM}: (-a#rya satya#na#m tr%iti#yah% parivarto' shaiks%a ma#rgah%) [-a#rya satya#na#m tr%iti#yah% parivarto' ashaiks%a ma#rgah%]; The third promulgation of the sublime truths, contains the method of not learning any more. 1321. (13).{SDUG BSNGAL YONGS SU SHES}: (-duh%kham% parijn~a#tam) [-duh%kham% parijn~a#nam, +M. duh%kham% parijn~a#tam]; He knows perfectly well what pain is. 1322. (14).{KUN 'BYUNG BA SPANGS}: (P.101) samudayah% prahi#n%ah% [+Ms%. samudayah% prahi#nam]; Has left off or dispelled (the fear of) future birth. 1323. (15).{'GOG PA MNGON DU BYAS}: nirodhah% sa#ks%a#t kr%itah%; The stopping or ceasing he has made manifest. 1324. (16).{SDUG BSNGAL 'GOG PAR 'GYUR BA'I LAM BSGOMS}: (-duh%kha nirodha ga#mini# pratipad bha#vita#) [-duh%kha nirodha ga#mini# pratipad bha#vi#ta#]; He has reflected (meditated) on the way (or means) of making cease or stop pain. 1325. Sec.65.(-{DAM PA'I CHOS KYI MING LA}) (P.101) [P.80] [-{DAM PA'I CHOS KYI MING}]: (-sad dharma na#ma#ni, -A NA) [NA]; The titles of some religious works or teachers. 1326. (1).(-{SHES RAB KYI PHA ROL TU PHYIN PA STONG PHRAG BRGYA PA}) [-{SHES RAB KYI PHA ROL TU PHYIN PA STONG PHRAG BRGYA PA 'BUM}]: shata sa#hasrika# prajn~a# pa#ramita#; Transcendental Wisdom in 100,000 shlokas. (F. {SHER PHYIN, KA}-NA). 1327. (2).{NYE KHRI LNGA STONG}: pan~ca vim%shati sa#hasrika# prajn~a# pa#ramita#; Transcendental Wisdom in 25,000 shlokas. (F. {SHER PHYIN, PA}-{PHA}). 1328. (3).(-{SHES RAB KYI PHA ROL TU PHYIN PA BRGYAD STONG PA}) [-{BRGYAD STONG PA}]: as%t%a sa#hasrika# prajn~a# pa#rmita#; Transcendental Wisdom in 8,000 shlokas. (F. {SHER PHYIN, WA}). 1329. (4).{SANGS RGYAS PHAL PO CHE}: (-buddha# vata#m% sakam) [-buddha vata#m% san%gha]; Buddha community. (F. {PHAL CHEN, KA}-{CHA}). 1330. (5).{BYANG CHUB SEMS DPA'I SDE SNOD}: (P.102-3) (-bodhisattva pit%akam]) [-bodhisatva pit%akam]; The vessel (or {STON}) of a Bodhisattva. (F. {DKON BRTSEGS}). 1331. (6).(-{RGYA CHER ROL PA}) [-{RGYA CHER ROL PA MDO}]: (-lalita vistarah%) [-lalita vistara]; Sports on the wide field, or worldly vicissitudes in the life of Sha#kya. (F. {MDO, KHA,} f.1-339). 1332. (7).{TING NGE 'DZIN GYI RGYAL PO}: (-sama#dhi rajah%) [-sama#dhi raja]; The prince of deep meditation. (F. {MDO, TA,} f.1-273) 1333. (8).{YAB SRAS MJAL BA} (-{YAB DANG SRAS MJAL BA'I MDO}): (-pi#ta putra sama#gamah%) [-pi#ta putra sama#gama]; The meeting of the father and his son (Sha#kya and his father). (F. {DKON BRTSEGS,} #4, f.1-168). 1334. (9).{'JIG RTEN LAS 'DAS PA'I LE'U}: (-lokottara parivarttah%) [-lokottara parivartta]; A chapter on him that has left the world. (in {PHAL CHEN S}ec.). 1335. (10).(-{DAM PA'I CHOS PAD MA DKAR PO}) [-{DAM PA'I CHOS PADMA DKAR PO}]: sad dharma pun%d%ari#kam; The holy doctrine or the white lily [lotus]. (F. {MDO, JA,} f.1-281). 1336. (11).{NAM MKHA'I MDZOD}: (-gagan%a gan~jah%, +gagan%a gan~ja paripr%iccha#) [-gagana gan~ja]; A treasure of heaven (or as large as the void space above). ( Not given in {SCD'}s Dict. among the numerous compounds with "{NAM MKHA'I}": (F. {MDO, DA,} f.321-470). 1337. (12).{DKON MCHOG SPRIN}: (-ratna meghah%) [-ratna megha]; The precious cloud. (F. {MDO, TZA,} f.1-178). 1338. (13).{LANG KAR GSHEGS PA}: lan$ka#vata#ram; The visiting of Lan$ka#. (F. {MDO, CA,} f.81-295). 1339. (14).{GSER 'OD DAM PA}: suvarn%a prabha#sottama; The best gold-shine. (F. {RGYUD, NA,} f.208-385). 1340. (15).{DRI MA MED PAR GRAGS PAS BSTAN PA}: (-vimala ki#rtti nirdeshah%) [-vimala ki#rtti nirdesha]; (A treatise) taught by Vimala ki#rtti (Immaculate Renown). (F. {MDO, PHA}). 1341. (16).{SDONG PO BKOD PA} (-{SDONG PO BSKOD}): (-gan%d%a vyu#hah%) [-gan%d%a vyu#ha]: The description of the trunk. (F. {DKON BRTSEGS,} #6). 1342. (17).{NAM MKHA'I SNYING PO}: (P.103) (-a#ka#sha garbhah%) [-a#ka#sha garbha]; The essence (or spirit) of heaven, the name of a Bodhisattva. (F. {MDO, MA,} f.339-495). 1343. (18).(-{STUG PO BSKOD PA} -{STUGS PO BSKOD PA}) [-{STUG PO BKOD PA}]: (-ghana vyu#hah%) [-ghana vyu#ha]; The dense ornament [one of the heavens of Buddha]. (F. {MDO, CHA,} f.1-76). 1344. (19).{BLO GROS MI ZAD PAS BSTAN PA}: (-aks%aya mati nirdeshah%) [-aks%aya mati nirdesha]; Taught by Aks%ayamati (whose wit never fails), a Bodhisattva. (F. {MDO, PHA,} f.124-274). 1345. (20).{THABS LA MKHAS PA}: [P.81] (-upa#ya ka#ushalyam) [-upa#ya kaushalyam]; Wise in the means or method. (F. {MDO,} {WA,} f.132-303). 1346. (21).{CHOS YANG DAG PAR SDUD PA}: (-dharma sam%gi#tih%) [-dharma san$gi#ti]; Collection of some religious articles. (F. {MDO, DZA,} f.1-154). 1347. (22).{RAB KYI RTSAL RNAM PAR GNON PA} (-{RAB KYI RTSAL RNAM PAR GNOD PA}): (-su vikra#nta vikra#mi#) [-su vikra#nta vikra#min]; He that overpowers by his great skill. (F. {SHER PHYIN, ZHA,} f.20-103). 1348. (23).(-{SNYING RJE CHEN PO PAD MA DKAR PO}) [-{SNYING RJE CHEN PO PADMA DKAR PO}]: maha# karun%a# pun%d%ari#kam; The great merciful one (the white lotus or lily). (F. {MDO, CA,} f.76-287). 1349. (24).(-{RIN PO CHE'I TOG}) [-{RIN PO CHE TOG}]: (-ratna ketuh%) [-ratna ketu] (+maha# sam%nipata ratna ketu dha#ran%i#); The precious top-ornament. (F. {MDO, THA,} f.304-455). 1350. (25).{SA BCU PA}: (-dasha bhu#mikam) [-dasha bhu#mika#]; (A sutra) on the ten Bhu#mis or earths (the degrees of perfection of the Bodhisattvas). (F. {PHAL CHEN,} #31). 1351. (26).{DE BZHIN GSHEGS PA'I SNYING RJE CHEN PO BSTAN PA}: (-tatha#gata maha# karun%a# nirdeshah%) [-tatha#gata maha# karun%a# nirdesha]; Description of the great mercy of Tatha#gata. (F. {MDO, DA,} f.154-321). 1352. (27).{MI A'M CIA'I RGYAL PO LJON PAS ZHUS PA}: druma kinnara ra#ja paripr%iccha#; A sutra delivered at the request of Druma kinnara ra#ja (a monstrous demi-god). (F. {MDO, NA,} f.390-394). 1353. (28).{NYI MA'I SNYING PO}: (P.104) (-su#rya garbhah%) [-su#rya garbha] (+su#rya garbha va#ipulya su#tram%); The essence or spirit of the sun, (Name of a Bodhisattva). (F. {MDO, WA,} f.131-358). 1354. (29).{SANGS RGYAS KYI SA}: (-buddha bhu#mih%) [-buddha bhu#mi]; The mansion of Buddha. (F. {MDO, TZA,} f.50-64). 1355. (30).{DE BZHIN GSHEGS PA'I GSANG BA BSAM GYIS MI KHYAB PA BSTAN PA}: (-tatha#gata#cintya guhya nirdeshah%) [-tatha#gata#cintya guha nirdesha]; Instruction in the inconceivable secrets (or mysteries) of Tatha#gata. (F. {BKON BRTSEGS,} #3). 1356. (31).{DPA' BAR 'GRO BA'I TING NGE 'DZIN BSTAN PA}: (-su#ram%gama sama#dhi nirdeshah%) [-su#ram%gama sama#dhi nirdesha]; Description of that kind of deep meditation which is called "the becoming a shu#ra or champion." (F. {MDO, TA,} f.407-516). 1357. (32).(-{RGYA MTZO'I KLU'I RGYAL POS ZHUS PA}) [-{KLU'I RGYAL PO RGYA MTZOS ZHUS PA}]: sa#gara na#ga ra#ja paripr%iccha#; (A sutra) delivered at the request of a sea-serpent-king. (F. {MDO, NA,} 173-314). 1358. (33).{MA SKYES DGRA'I 'GYOD PA BSAL BA}: (-aja#ta shatru ka#ukr%itya vinodanah%) [-aja#ta shatru kaukr%itya vinodana]; The curing of the grief of Aja#ta shatru (a foe before his birth). (F. {MDO, JA,} f.1-281). 1359. (34).{DGONGS PA NGES PAR 'GREL BA}: (-sam%dhi nirmocanam) [-sandhi nirmocanam]; Explication of the thoughts of, etc. (F. {MDO, CA,} f.1-81). 1360. (35).(-{SANGS RGYAS YANG DAG PAR SDUD PA,} -{SANGS RGYAS KYI GLU DBYANGS}) [-{SANGS RGYAS YANG DAG PAR BSDUD PA}]: (-buddha sam%gi#tih%) [-buddha san$gi#ti]; A clear enumeration of some articles respecting Buddha. (F. {MDO, TSA,} f.301-356). 1361. (36).{YUL 'KHOR SKYONG GIS ZHUS PA} (-{YUL SKYONG KYI ZHUS PA}): ra#s%t%ra pa#la paripr%iccha#; (A sutra delivered) on the request of Ras%t%rapa#la (a demi-god). (F. {DKON BRTSEGS,} #15; {MDO, BA,}: T. 62, {DKON BRTSEGS, NGA,} f,227a-257a) 1362. (37).{CHOS THAMS CAD 'BYUNG BA MED PAR BSTAN PA}: (-sarva dharma# pravr%itti nirdeshah%) [-sarva dharma pravr%itti nirdesha]; The showing of the existence of every thing without origin. (F. {MDO, PHA,} f.429-480). 1363. (38).{GTSUG NA RIN PO CHES ZHUS PA}: ratna cu#d%a paripr%iccha#; Asked by him who has a gem on the crown of his head. (F. {DKON BRTSEGS,} #42) 1364. (39).{DKON MCHOG BRTSEGS PA}: (-ratna ku#t%ah%) [-ratna ku#t%a]; (P.104-5) The jewel peak (or gems heaped up). (F. {DKON BRTSEGS} #1). 1365. (40).(-{THEG PA CHEN PO LA DAD PA RAB TU SGOM PA,} -{THEG PA CHEN PO LA DAD PAR RAB TU SGOM PA}) [-{THEG PA CHEN PO LA DAD PA RAB TU BSGOM PA}]: (-maha# ya#na prasa#da prabha#vanam) [-maha# ya#na prasa#da bha#vanam]; The state of being well accustomed to the faith of the high principles. (F. {MDO, DA,} f.10-52: S. {MDO, PA,} f.6-34). 1366. (41).{THEG PA CHEN PO'I MAN NGAG}: [P.82] (-maha# ya#nopadeshah%) [-maha# ya#nopadesha]; Instruction in the high principles. (F. {MDO, PA,} f.418-498: S. {MDO, PA,} f.6-34). 1367. (42).(-{TZANGS PA KHYAD PAR SEMS KYI ZHUS PA,} -{TZANGS PA KHYAD PAR SEMS CAN GYIS ZHUS PA,} -{'PHAGS PA TZANGS PA KHYAD PAR SEMS KYI ZHUS PA,} -{'PHAGS PA TZANGS PA KHYAD PAR SEMS CAN GYIS ZHUS PA}) [-{TZANGS PA KHYAD PAR SEMS KYIS ZHUS PA}]: brahma vishes%a citti# paripr%iccha#; On the request of the particular-minded Brahma. (F. {MDO, PA,} f.35-160). 1368. (43).{DON DAM PA DANG KUN RDZOB KYI BDEN PA BSTAN PA}: (-parama#rtha sam%vr%iti satya nirdeshah%) [-parama#rtha sam%vr%iti satya nirdesha]; The showing of the real and the apparent truth. 1369. (44).{'JAM DPAL GNAS PA}: (-man~jushri# viha#rah%) [-man~jushri# viha#ra]; The being (or mansion) of Man~jusri#. (F. {MDO, BA,} f.427-436). 1370. (45).{YONGS SU MYA NGAN LAS 'DAS PA CHEN PO}: maha# parinirva#n%am; The final deliverance from the great pain. (F. {MDO, NYA,} f.1-231; {MDO, NYA,} f.231-?). 1371. (46).{PHYIR MI LDOG PA'I 'KHOR LO}: (-ava#ivartika cakram%) [-avaivarta cakram]; The wheel that turns not back. 1372. (47).{LAS RNAM PAR 'BYED PA}: (-karma vihhan$gah%) [-karma vihhan$ga]; Explanation (on the course) of moral works. (F. {MDO, SA,} f.431-464). 1373. (48).{SHES RAB KYI PHA ROL TU PHYIN PA LNGA BRGYA PA}: (-prajn~a# pa#ramita# pan~ca shati#ka#) [-prajn~a# pa#rami#ta# pan~ca shati#]; The Transcendental Wisdom in 500 slokas. (F. {SHER PHYIN, LA}). 1374. (49).{SHES RAB KYI PHA ROL TU PHYIN PA SUM BRGYA PA}: trisha tika# prajn~a# pa#ramita#; The Transcendental Wisdom in 300 shlokas. 1375. (50).{DKON MCHOG TA LA LA} (-{DKON MCHOG 'GAL, DKON MCHOG MGAL}): ratnolka#; The precious ta#la tree, the precious lamp. [{NOTE}: There is evidently some confusion here. Csoma has placed a query mark under the second {LA} of the Tibetan: apparently because he wished the Tibetan to mean ta#la tree. But even so this would not account for the Sanskrit name. The mystery is however, cleared by the translation of the Tibetan {TA LA LA} by the Sanskrit ulka# in {SCD}.'s dictionary.] 1376. (51).{SPYOD YUL YONGS SU DAG PA}: (P.106) (-goca#ra parishuddham) [-a#ca#ra parishuddhi]; The very pure moral conduct. 1377. (52).{RAB TU ZHI BA RNAM PAR GDON MI ZA BA'I CHO 'PHRUL BSTAN PA,} (-{RAB TU ZHI BA RNAM PAR GDON MI ZA BA'I 'CHO 'PHRUL BSTAN PA}): prasha#nta vinishcaya pra#tikarma nirdesha; The displaying of indubitable miracles, of the great tranquillity of mind. (F. {MDO, TA,} f.279-338). 1378. (53).{DE BZHIN GSHEGS PA SKYE BA 'BYUNG BA BSTAN PA}: (-tatha#gatotpatti sambhava nirdeshah%) [-tatha#gatotpatti sambhava nirdesha]; Instruction for showing that the birth of Tatha#gata is original. 1379. (54).{SRID PA 'PHO BA}: (-bhava sam%kra#ntih%) [-bhava san$kra#nti]; The change of nature (or of worldly existence). (F. {MDO, TZA,} f.279-283). 1380. (55).{DON DAM PA'I CHOS KYI RNAM PAR RGYAL BA}: (-parama#rtha dharma vijayah%) [-parama#rtha dharma vijaya]; The triumph of the true doctrine, (or religion). (F. {MDO, WA,} f.46-60). 1381. (56).{'JAM DPAL GYI SANGS RGYAS KYI ZHING GI YON TAN BKOD PA}: (-man~jushri# buddha ks%etra gun%a vyu#hah%) [-man~jushri# buddha ks%etra gun%a vyu#ha]; Description of the good qualities of the Buddha province of Man~jushri#. 1382. (57).{BYANG CHUB KYI PHYOGS NGES PAR BSTAN PA}: (-bodhi paks%a nirdeshah%) [-bodhi paks%a nirdesha]; Delineation of the perfect side (or of the perfectly wise man). (F. {MDO, PHA,} f.383-389). 1383. (58).{LAS KYI SGRIB PA RGYUN GCOD PA}: (-karma# varan%a prati prasrabdhih%) [-karma varan%a prati prasrabdhi]; The putting away of the stains of moral works. (F. {MDO, MA} f.473-490). 1384. (59).{PHANG PO GSUM PA}: (-tri skandhakam%) [-tri skandhakam]; [P.83] (A treatise) on the three aggregates (or bodies of knowledge). (F. {MDO, ZA}). 1385. (60).(-{RNAM PAR 'THAG PA THAMS CAD BSDUS PA}) [-{RNAM PAR THEG PA THAMS CAD BSDUS PA}]: (-sarva va#idalya sam%grahah%) [-sarva vaidalya san$graha]; Collections of all sorts of principles or tenets. (F. {MDO, TSA,} f.282-301). 1386. (61).(-{DGE 'DUN ZUNG GI MDO}) [-{GZUNG GI MDO}]: (-sam%gha#t%a su#tram) [-san$ghat%a su#tram]; A sutra on encountering or junction (or on a pair or couple). (P.107) 1387. (62).{DE BZHIN GSHEGS PA'I YE SHES KYI PHYAG RGYA'I TING NGE 'DZIN}: (-tatha#gata jn~a#na mudra# sama#dhih%) [-tatha#gata jn~a#na mudra# sama#dhi]; The deep meditation (or ecstacy) on the emblem of wisdom of Tatha#gata. (F. {MDO, TA,} f.370-407). 1388. (63).{RDO RJE RI RAB KYI RTSE MO'I KHANG PA BRTSEGS PA'I GZUNGS}: vajra meru shikhara ku#t%a# ga#ra dha#rarn%i#; Dharan%i# for perceiving the house built on the top of the sacred (or immovable) Meru. (S. {RGYUD, DZA,} f.267-295; {GZUNGS 'DUS, WA,} f.1-30). 1389. (64).{KLU'I RGAL PO MA DROS PAS ZHUS PA}: anavatapta na#ga ra#ja paripr%iccha#; (A sutra delivered) on the request of the serpent-king Anavatapta (not grown warm). (F. {MDO, NA,} f.317-390) 1390. (65).{SANGS RGYAS THAMS CAD KYI YUL LA 'JUG PA YE SHES SNANG BA'I RGYAN}: (-sarva buddha vis%aya#vata#ra jn~a#na# loka# lam%ka#rah%) [-sarva buddha vishaya#vata#ra jn~a#na# loka# lan$ka#ra]; An ornament of intellectual light for entering into the mansion of every Buddha. (F. {MDO, GA,} f.416-466). 1391. (66).{SHES RAB KYI PHA ROL TU PHYIN PA BDUN BRGYA PA}: sapta shatika# prajn~a# pa#ramita#; The Transcendental Wisdom in 700 shlokas. (F. {DKON BRTSEGS,} #41; ? {SHER PHYIN, CHA,} f.130-180). 1392. (67).{DRANG SRONG RGYAS PAS ZHUS PA}: vya#sa paripr%iccha#; Asked by Vyasa (the copious). (F. {DKON BRTSEGS,} #44; ? {SHER PHYIN, CHA,} f.130-189). 1393. (68).(-{LAG BZANG KYIS ZHUS PA}) [-{LAG BZANG GIS ZHUS PA}]: suba#hu paripr%iccha#; Asked by Suba#hu (with a good hand or arm). (F. {DKON BRTSEGS,} #22). 1394. (69).{SENG GES ZHUS PA}: sim%ha paripr%iccha#; Asked by a lion. (F. {DKON BRTSEGS,} #33). 1395. (70).(-{STONG CHEN PO RAB TU 'JOMS PA,} -{STONG CHEN MOS RAB TU 'JOMS PA}) [-{STONG CHEN MO RAB TU 'JOMS PA}]: maha# sahasra pramardanam; Conquering or subduing, the great thousand (worlds). ({RGYUD, PA,} f.1-39). 1396. (71).{DRAG SHUL CAN GYIS ZHUS PA}: ugra paripr%irccha#; Asked by Ugra (the cruel or wrathful). ({DKON BRTSEGS,} #16). 1397. (72).{DAD PA'I STOBS BSKYED PA}: shraddha# bala# dha#nam; (P.108) The producing of faith. (F. {MDO, MA,} f.1-103; for shraddha# bala#dha# na#va#ta#ra mudra# {DAD PA'I STOBS BSKYED PA LA 'JUG PA'I PHYAG RGYA}). 1398. (73).{SOR MO'I PHRENG BA LA PHAN PA}: an$guli ma#li#yam; The advantages of wearing a rosary of (men's cut) fingers. (F. {MDO, PH,} f.307-332). 1399. (74).{GLANG PO'I RTSAL}: hasti kaks%yam; An elelphant's dexterity (or girth). (F. {MDO, PHA,} f.155-179). 1400 (75).{BLO GROS MI ZAD PAS ZHUS PA}: aks%aya mati paripr%iccha#; Asked by aks%ayamati (whose wit never leaves him). ({DKON BRTSEGS,} #40). 1401.@ (76).{DRAN PA NYER BZHAG CHEN PO}: maha# smr%ity upastha#nam; [NA]. (F. {MDO, ZA} f.118-455, {HA, YA, RA} f.1-348; for sad dharma smr%ity upastha#nam su#tra, {DRAN PA'I CHOS DRAN PA NYER DZHAG PA}). 1402. (77).(-{SA LU'I LJANG PA}) [-{SAA' LU LJANG PA}]: [P.82] sha#li stambhakam; Green rice, or a field of rice (rice plant). (F. {MDO, MA,} f.190-203) 1403.@ (78).{BYAMS PA LUNG BSTAN PA}: ma#itri# vya#karan%am; [NA]. (F.{MDO, SA,} #4). 1404. (79).(-{SMAN GYI BLA BA'I DU RYA'I 'OD}) [P.83] [-{SMAN GYI BLA BEE DAA'U RYA'I 'OD}]: (-bha#is%ajya guru va#id%u#rya prabha#h%) (+bha#is%jya guru va#id%u#rya prabha#sh pu#rva pran%idha#na) [-bhais%ajya guru vaidu#rya prabha#]; The best physic, the brightness of vaid%u#rya. 1405. (80).{DON RNAM PAR NGES PA}: (-artha vinishcayah%) [-artha vinishcaya]; Ascertainment of meaning. (F. {MDO, LA,} f.268-295). 1406. (81).{STOBS PO CHE'I MDO}: (-maha# bala su#tram) [-maha# bala su#tra]; A su#tra on the great strong one. (F. {RGYUD, MA,} f.478-489; for maha# bala maha# ya#na su#tram) 1407. (82).(-{KHYIM BDAG DPAS SBYIN GYIS ZHUS PA}) (P.108-9) [-{KHYIM BDAG DPAS BYIN GYIS ZHUS PA}]: (-vi#ra datta gr%ih%a pati paripr%iccha#) [-vi#ra datta gr%iha pati paripr%iccha#]; On the request of Vi#radatta, a householder: (Herodotus). ({DKON BRTSEGS,} #24). 1408. (83).{DKON MCHOG ZA MA TOG}: (-ratna karan%d%akam) [-ratna karandakam%]; The precious vessel. (F. {MDO, JA,} f.391-460). 1409. (84).(-{RNAM PAR 'PHRUL BA'I RGYAL POS ZHUS PA}) [-{RNAM PAR 'PHRUL PA'I RGYAL POS ZHUS PA}]: (-vikurva#n%a ra#ja paripr%iccha#) [-vakurvan%a ra#ja paripr%iccha#]; Delivered on the request of an illusory price. (F. {MDO, PA,} f.283-339). 1410. (85).{RGYAL MTZAN RTSE MO'I DPUNG RGYAN}: [P.84] (-dhvaja#gra keyu#rah%) [-dhvaja#gra keyu#ram]; The arm-ornament (or bracelet) on the top of a banner (or the best ornament; title of a treatise). (F. {RGYUD, PA,} f.408-410). 1411. (86).{SDE SNOD GSUM}: (-tri pit%akam) [-tri pitaka]; The three vessels or the three great divisions of the {KA' 'GYUR}. 1412 (87).(-{MDO SDE}) [-{MDO}]: (-su#tram) [-su#tra]; A treatise, an aphorism. 1413. (88).{CHOS MNGON PA}: (-abhi dharmah%) [-abhi dharma]; Eminent or principal law. 1414. (89).{'DUL BA}: (-vinayah%) [-vinaya]; Discipline, education. 1415.* (90).(-{GDAGS PA'I GTSUG LAG BSTAN BCOS}) [-{GDAGS PA'I GTSUG LAG}]: (-prapn~a#pti sha#stram) [-prapn~apti]; Established doctrine. # (91).{BSTAN BCOS}: sha#stram; Literary work, scripture. 1416. (92).{'GRO BA'I RNAM GRANGS} (-{BGRO BA'I RNAM GRANGS}): (-sam%gi#ti parya#yah%) [-sam%gi#ti parya#ya]; Enumeration of songs or praises (or of walking beings). 1417. (93).{CHOS KYI PHUNG PO}: (-dharma skandhah%) [-dharma skandha]; The aggregate of moral docrtrine (or of things in general). 1418. (94).{KHAMS KYI TZOGS}: (-dha#tu ka#yah%) [-dha#tu ka#ya]; The body or junction ot the several roots or regions. 1419. (95).{YE SHES KYI 'JUG PA}: jn~a#na prastha#nam; The proceeding of jn~a#na or wisdom, or spirit. 1420. (96).{RAB TU BYED PA'I RKANG PA}: (-prakaran%a pa#dah%) [-prakarana pa#da]; All introductory line or verse. 1421. (97).{GCIG LAS 'PHROS PA'I LUNG}: (-ekottarika# gamah%) [-ekottarika# gama]; A dogma or precept originating from the same power (with others). 1422. (98).{LUNG BAR MA}: (-madhyama# gamah%) [-madhyama# gama]; A middle dogma or precept. 1423. (99).(-{LUNG RING PO}) [-{LUNG DANG PO}]: (-di#rgha# gamah%) [-di#rgha# gama]; A long, high or first precept. 1424. (100).{YANG DAG PAR LDAN PA'I LUNG}: (-sam%yukta# gamah%) [-sam%yukta# gama]; A well-arranged precept. 1425. (101).{'DUL BA RNAM PAR 'BYED PA}: (P.110) (-vinaya vibhan$gah%)[-vinaya vibhanga]; A detailed account on diciplining religious persons. (F. {'DUL BA, CA}-{TA}). 1426. (102).{'DUL BA'I GZHI}: vinaya vastu; The basis of discipline. (F. {'DUL BA, KA}-{NGA}). 1427. (103).(-{'DUL BA PHRAN TZOGS}) [-{'DUL BA PHRAN TZEGS}]: vinaya ks%udrakam; Minute essentials of discipline. ({'DUL BA, THA}-{DA}). 1428. (104).{GZHUNG BLA MA}: (-uttara granthah%) [-uttara grantha]; The last work (on discipline). (F. {'DUL BA,} NA-{PA}). 1429. (105).{RGYAL PO LA GDAMS PA}: (-ra#ja# vava#dakam) [-ra#ju pava#dakam]; Advice to a prince. (F. {MDO, TSA,} f.131-142). 1430. Sec.66.(-{ZHAL NAS GSUNGS PA DANG TZIG LE'UR BYAS PA LA SOGS PA'I MING LA}) [-{ZHAL NAS GSUNGS PA DANG TZIG LE'UR BYAS PA LA SOGS PA'I MING}] (-kan%t%hokta ka#rika# di#na#m% na#ma#ni#) [NA]; Some terms as "Said out of his own throat or mouth" (or taught `viva# voce') explanatory verse, et cetera. # (1).{ZHAL NAS GSUNGS PA}: kanthokta; Taught out of his own throat or mouth (or delivered viva# voce). 1431. (2).{LUNG}: (-a#gamah%) [-agama]; Precept, dogma, doctrine; The dogmatical part of the bKa' 'gyur scriptures. 1432. (3).{GTSUG LAG}: (-a#rs%ah%) [-ars%a]; [P.85] Learning; branch of science. 1433. (4).{GSUNG RAB}: pravacanam; High precept, the doctrine of a Buddha. 1434. (5).(-{BSTAN PA,} -{BCOS PA}) [-{BSTAN PA BCOS PA}]: sha#sanam; A showing, instructing, composing. 1435. (6).{MDO SDE}: (-su#tra#ntah%) [-su#tranta]; Class of su#tras, tracts, treatises, etc. 1436. (7).{MDO}: su#tram; A su#tra, tract, treatise, aphorism, etc. 1437. (8).{GRUB PA'I MTHA'}: (-siddha#ntah%) [-siddha#nta]; Established truth or principle. 1438. (9).(-{GZHUNG LUGS,} -{SNGAGS KYI SKABS SU DAM TZIG}) [-{SDAGS KYI SKABS SU DAM TZIG}]: (-samayah%) [-samaya]; Time, season (in tantrika works, also vow, engagement). 1439. (10).{RJES SU BSTAN PA}: (-anusha#sana#) [-anusha#sanam]; Demonstration, full instruction. 1440. (11).{GDAMS PA}: (-avava#dah%) [-avava#da]; Advice, councel, instruction. 1441. (12).{LTA BA}: darshanam; Theory, speculation, doctrine. (P.111) 1442. (13).{LUGS}: matam; Sect, opinion, established opinion,custom, manner. 1443. (14).{BSTAN BCOS}: sha#stram; Holy writ, scriptures. 1444. (15).{RAB TU BYED PA}: prakaran%am; A preliminary article, introduction, explication, narration. 1445. (16).{LO RGYUS}: prakriya#; Narration, relation, history business. 1446. (17).{MDOR BYAS PA}: (-su#tram) [-su#tran%am]; Made up or compose into a series, or tract. 1447. (18).{TZIG LE'UR BYAS PA}: ka#rika#; Explicatory [memorial] verse or sentence. 1448. (19).(-{MDOR BSHAD PA HAM SA BCAD PA,} -{MDOR BSHAD PA HAM SA GCAD PA}) [-{MDOR BSHAD PA'I SA BCAD}]: (-Tipyit%akah%) [-Tipyit%aka]; The extent or measure of a treatise. 1449. (20).{'GREL PA}: (-vr%ittih%) [-vr%itti]; A commentary, explication. 1450. (21).{RNAM PAR 'GREL BA}: vivaran%am; Unfolding, explaining. 1451. (22).{DKA' 'GREL}: pan~jika#; A difficult commentary, or critical explication. 1452. (23).{BSHAD PA}: (-bha#syam) [-bha#s%yam]; A glossing or explanation by gloss. 1453. (24).{RNAM PAR BSHAD PA}: vya#khya#nam; exposition, explanation, gloss. 1454. (25).{RNAM 'GREL}: (-va#rtikam) [-va#rttikam]; An additional commentary, explanation. 1455. (26).{GZHUNG 'GREL}: (-paddhatih%) [-paddhati]; Explication of the text. 1456. (27).{SPEL MA}: mishrakam; A mixture or mixed composition, partly of prose, partly of verse. 1457. (28).{'GREL BSHAD}: Ti#ka#; Remarks, observations, notes commentary. 1458. (29).(-{'GREL BSHAD KYI 'GREL BSHAD}) [-{'GREL BSHAD KYI BSHAD PA}]: Ti#ka# Ti#ka#;Comment upon a commentary, explication of a commentary. 1459. (30).{TZIGS SU BCAD PA}: shloka [+ga#tha#]; Verse. 1460.@ (31).{TZIGS SU BCAD PA}: ga#tha#; Verse. 1461. (32).{RKYANG PA}: gadyam%; Prose (soluta oratio). [P.86] 1462. (33).{TZIGS SU SBYAR BA}: padyam%; Metre, verse (ligata oratio). 1463. (34).{SBYAR BA}: (-vr%ittam) [-vr%itu, +vr%itta?]; Composition. (P.112) 1464. (35).{SDEB SBYOR}: (-chandah%) [-chandam]; Prosody. 1465. (36).{RGYUN CHAGS}: dan%d%akam; A sort of metre. 1466. (37).(-{GZHUNG,} -{TZIG GAM LE'U'I GRANGS,} -{TZIGS GZHUNG}) [-{TZIGS GZHANG LE'U'I GRANGS}]: grantha; The text, the number of chapters in a book. 1467. (38).{LE'U}: (-parivartah%) [-parivarta]; A chapter, section, part. 1468. (39).{TZIGS}: (-a#shva#sakah%) [-ashva#saka]; A period or sentence [section chapter]. 1469. (40).{LE'UR BCAD PA} (-{YONGS SU LE'UR BCAD PA}): (-paricchedah%) [-pariccheda]; A section. 1470. (41).{LE'U PHYE BA}: (-sargah%) [-sarga]; Section, book, chapter. 1471. (42).{RIM PAR PHYE BA}: (-pat%alah%) [-pat%ala]; A division, section, book. 1472. (43).{BRJOD LE'U}: (-adhya#yah%) [-adhya#ya]; A summary, exposition of what is to be told, or has been told or said. 1473. (44).{SDEB SBYOR BSDUS PA}: (-chando vicitah%) [-chando vicita]; An abridged metre. 1474. (45).(-{SDUS PA'I SDOM}) [-{BSDUS PA'I SDOM}]: (-pin%d%oda#nam, -pin%d%odda#nam) [-pin%d%odda#na]; A summary of the contents. 1475. (46).{BAR SDOM}: antarodda#nam; Summary, contents. 1476.* (47).(-{SDOM SKABS BA CIG TU MDOR YANG GDAGS}) [-{SDOM MDO}]: (-udda#nam%) [-udda#nam]; Repetition, summary, contents. 1477. Sec.67.{BSAM GTAN BZHI LA SOGS PA'I MING LA}: (P.112) [P.283] catva#ri dhya#na#ni; Names of the Four (Degrees of) Meditation, et cetera. 1478. (1).(-{'DOD PA DAG LAS DBEN PA SDIG PA MI DGE BA'I CHOS RNAMS} (P.113) {LAS DBEN PAR RTOG PA DANG BCAS PA SPYOD PA DANG BCAS PA,} {DBEN PA LAS SKYES PA'I DGA' BA DANG BDE BA CAN BSAM GTAN} {DANG PO RDZOGS PAR BYAS TE GNAS SO}) [-{'DOD PA DAG LAS DBEN PA SDIG PA MI DGE BA'I CHOS RNAMS} {LAS DBEN RTOGS PA DANG BCAS SPYOD PA DANG BCAS DBEN PA LAS} {SKYES PA'I DGA' BA DANG BDE BA CAN BSAM GTAN DANG PO RDZOGS} {PAR BYAS TE GNAS SO}]: (-viviktam% ka#ma#ir viviktam% pa#pa#kair akushala dharma#i savitarkam% savica#ram% vivekajam% pri#ti sukham% prathama dhya#nam upasam%padya viharati) [-viviktam% ka#mair viviktam% pa#pakair akushalair dharmai savitarkam% savica#ram% vivekajam% pri#ti sukham% prathama dhya#nam upasam%padya viharati]; Without (or free from, far from) desires, without sin and wicked actions (immoral), being judicious and morally active after having completed the first degree of meditation, he en- joys pleasure and happiness such as a solitary life or the absence of imperfections may give. 1479. (2).{DE RTOG PA DANG DPYOD PA DANG BRAL ZHING NANG YONGS SU} [P.284] {DANG STE SEMS KYI RGYUN GCIG TU GYUR BAS RTOG PA MED PA} {DPYOD PA MED PA'I TING NGE 'DZIN LAS SKYES PA'I DGA' BA DANG} {BDE BA CAN BSAM GTAN GNYIS PA RDZOGS PAR BYAS TE GNAS SO}: (-sa vitarka vica#ra#n%a#m% vyupashama#d adhya#tmam% sam% prasa#da#c cetasa ekoti# bha#va#d avitarkam avica#ram% sama#dhijam% pri#ti sukham% dviti#ya dhya#nam upasam%padya viharati); [-sa vitarka vica#ra#n%a#m% vyupashama#d adhya#tmam% sam%prasa#da#c cetasa eko#ti# bha#va#d avitarkam avica#ram% sama#dhijam% pri#ti sukham% dviti#ya dhya#nam upasam%padya viharati]; He being without reasoning and discriminating, inwardly being entirely clean (or pure) and uniting into one point all the notions of the soul (or mind), feeling in himself the joy and felicity arising from the deep meditation without reasoning and discriminating after having accomplished the second degree of meditation, he is in such a state. 1480. (3).{DE DGA' BA'I 'DOD CHAGS DANG BRAL BAS BTANG SNYOMS LA GNAS SHING} {DRAN LA DANG SHES BZHIN CAN YIN TE, BDE BA LUS KYIS MYONG LA} {'PHAGS PA RNAMS KYI GANG DE DRAN PA DANG LDAN PA BDE BA LA GNAS} {PA BTANG SNYOMS PA'O ZHES BRJOD PA STE DGA' BA MED PA'I} {BSAM GTAN GSUM PA RDZOGS PAR BYAS TE GNAS SO}: (-sa pri#ter vira#ga#d upeks%ako viharati smr%itah% sam%praja#nan sukha ca ka#yena pratisam%vedayati yat tad a#rya# a#caks%ate upeks%aka smr%itima#n sukham% viharati#ti nis%pri#tikam% tr%iti#yam% dhya#nam upasampadya viharati); [-sa pri#ter vi#ra#ga#d upeks%ako viharati smr%itas sam%praja#nan sukha ca ka#yena pratisam%vedayati yat tad a#rya# a#caks%ate upeks%aka smr%itima#n sukham% viharati#ti nis%pri#tikam% tr%iti#yam% dhya#nam upasam%padya viharati +Ms%. sa pri#ter vi#ra#ga#d upeks%ako viharati smr%itis sam%praja#nan sukham% ca ka#yena pratisam%vedayati yat tad a#rya# a#caks%ate upeks%aka smr%itis sukham% viharati#ti nis%pri#tikam% tr%iti#yam% dhya#nam upasam%padya viharati +M. sa pri#ter vi#ra#ga#d upeks%ako viharati smr%itas sam%praja#nan sukham% ca ka#yena pratisam%vedayati yat tad a#rya# a#caks%ate upeks%aka smr%itima#m% sukham% viharati#ti nis%pri#tikam% tr%iti#yam% dhya#nam upasam%padya viharati +M. sa pri#ter vi#ra#ga#d upeks%ako viharati smr%itas sam%praja#nan sukham% ca ka#yena pratisam%vedayati yat tad a#rya# a#caks%ate upeks%aka smr%itima#n sukham% viha#ri#ti nis%pri#tikam% tr%iti#yam% dhya#nam upasam%padya viharati]; He being void of the passion of joy, is indifferent, enjoys happiness (or pleasure) in his body by possessing memory and consciousness - thus having a memory (or recollection) such as the venerable sages have and being in happiness, after having accomplished or finished the third degree of meditation (or his third meditation) he continues (in his posture). 1481. (4).(-{DE BDE BA YANG SPANGS TE SNGA NAS SDUG BSNGAL YANG} (P.114) {SPANGS SHING YID BDE BA DANG YID MI BDE BA YANG NUB PAS} {BDE BA YANG MA YIN SDUG BSNGAL YANG MA YIN BTANG SNYOMS} {DANG DRAN PA YONGS SU DAG PA BSAM GTAN BZHI PA RDZOGS PAR} {BYAS TE GNAS SO}]: [-{DE BDE BA YANG SPANGS TE SNGA NAS SDUG BSNGAL BA YANG SPANGS} {SHING YID BDE BA DANG YID MI BDE BA YANG NUB PAS BDE BA YANG} {MA YIN SDUG BSNGAL BA YANG MA YIN PA BTANG SNYOMS DANG DRAN PA} {YONGS SU DAG PA BSAM GTAN BZHI PA RDZOGS PAR BYAS TE GNAS SO}]: sa sukhasya ca praha#n%a#d duh%khasya ca praha#n%a#t pu#rvam eva ca saumanasya daurmanasyayor astam% gama#d aduh%kha# sukham upeks%a# smr%iti parishuddham% caturtham% dhya#nam upasam%padya viharati; He being free both from pleasure and pain (or having rejected both) his former pleasure and displeasure also being [having] vanished, he being now indifferent for [to] both pleasure and pain after having finished with a clear remembrance (or recol- lection) his fourth meditation he continues (or remains fixed in his meditation). 1482. (5).{RAB KYI MTHAR PHYIN PA'I BSAM GTAN}: [P.285] pra#nta kot%ikam% dhya#nam; The highest degree of meditation. 1483. (6).{MI LCOGS PA MED PA} [-{MI LCOGS PA}] ana#gamyam; Immovable. 1484. (7).{BSAM GTAN KHYAD PAR CAN}: dhya#na#ntaram; A very singular (or extraordinary) meditation. 1485. (8).{NYER BSDOGS}: sa#mantakam; A limited or confined meditation. 1486. (9).{DNGOS GZHI}: (-ma#ulam) [-maulam]; A radical one (or meditation on the first root of all things). 1487. (10).{MKHA' KHYAB TING NGE 'DZIN}: a#spharan%aka sama#dhih%; An all-encompassing (comprehending) meditation. 1488. (11).{NANG DU YANG DAG 'JOG}: (-pratisam%layanah%) [-pratisam%layanam, +M. pratisam%layanah%]; A very pure (or clear) degree of meditation (deep immersion in meditation). 1489. (12).(-{MNYAM PAR BZHAG PA}) [-{MNYAM PAR BZHAG}]: sama#hitah%; Composure evenness of mind, equanimity; absorbed in meditation. 1490. (13).(-{RTAG PAR RGYUN MI 'CHAD PAR SEMS MNYAM PAR BZHAG PA'O}) [-{RTAG PAR RGYUN MI CHAD PAR SEMS LA MNYAM PAR BZHAG PA}]: satata samita sama#hita cittah%; A continual, uninterrupted equality of mind. 1491. Sec.68.{SNYOMS PAR 'JUG PA'I MING LA}: sama#patti na#ma#ni; The Names (or Terms) of Being Immersed in Profound Meditation (or Ecstasy). 1492. (1).(-{DE RNAM PA THAMS CAD DU GZUGS KYI 'DU SHES RNAMS LAS YANG} {DAG PAR 'DAS TE THOG MA'I 'DU SHES RNAMS NUB PAR GYUR CING} {SNA TZOGS PA'I 'DU SHES RNAMS YID LA MI BYED PAS NAM MKHA'} {MTHA' YAS SO SHES NAM MKHA' MTHA' YAS SKYE MCHED RDZOGS} {PAR BYAS TE GNAS SO}) [-{DE RNAM PA THAMS CAD DU GZUGS KYI 'DU SHES LAS YANG} {DAG PAR 'DAS TE THOGS PA'I 'DU SHES RNAMS NUB PAR GYUR CING} {SNA TZOGS KYI 'DU SHES RNAMS YID LA MI BYED PAS NAM MKHA'} {MTHA' YAS SO SNYAM MAS NAM MKHA' MTHA' YAS SKYE MCHED RDZOGS} {PAR BYAS TE GNAS SO}]: sa sarvasho ru#pa sam%jn~a#na#m% samatikrama#t pratigha sam%jn~a#nam astam% gama#n na#na#tva sam%jn~a#na#m amanasi ka#ra#d anantam a#ka#sham ity a#ka#sha#nantya#ya tanam upasam%padya viharati; He having entirely disengaged himself from bodily conceptions (or from the material world), the hindering notions thus being [having] vanished and no diverse ideas receiving [entering] any more into his mind, and thinking himself like the ether (or the infinite void space above), he continues [to be] so, after having accomplished the sensation of the infinite void space or ether. 1493. (2).{DE RNAM PA THAMS CAD DU NAM MKHA' MTHA' YAS SKYE MCHED} (P.115) {LAS YANG DAG PAR 'DAS TE RNAM PAR SHES PA MTHA' YAS SO} [P.286] {SNYAM NAS RNAM SHES MTHA' YAS SKYE MCHED RDZOGS PAR BYAS} {TE GNAS SO}: (-sa sarvasha a#ka#sha#nanty a#yatanam% samatikramya#nanta vijn~a#nam iti vijn~a#na#n antya#yatanam upasam%padya viharati) [-sa sarvasha a#ka#sha#nanty a#yatanam samatikramya#nanta vijn~a#nam iti vijn~a#na#n antya#yatanam upasam%padya viharati; He in every respect elevating himself from the infinite void space entirely, thinking that the understanding (or intellect) is infinite, after having accomplished the sensation of the infinite intellect, (still) continues. 1494. (3).(-{DE RNAM PA THAMS CAD DU RNAM PAR SHES MTHA' YAS SKYE MCHED} {LAS YANG DAG PAR 'DAS TE CI YANG MED DO ZHES CI YANG MED} {PA'I SKYE MCHED RDZOGS PAR BYASTE GNAS SO}) [-{DE RNAM PA THAMS CAD DU RNAM SHES MTHA' YAS SKYE MCHED} {LAS YANG DAG PAR 'DAS TE CI YANG MED DO SNYAM NAS CI YANG MED} {PA'I SKYE MCHED RDZOGS PAR BYASTE GNAS SO}]: (-sa sarvasho vijn~a#na#n antya#yatanam% samatikramya na#sti kim%cid ity a#kim%canya#yatanam upasam%padya viharati) [-sa saivasho vijn~a#na#n antya#yatanam% samatikramya na#sti kim%cid ity a#kim%canya#yatanam upasam%padya viharati]; He in every respect rising entirely above the sensation of the infinite mind (or Intellect), thinking that there is nothing more, after having accomplished the sensation (or the formation of an idea) of nothingness, (still) continues. 1495. (4).(-{DE RNAM PA THAMS CAD DU CI YANG MED PA'I SKYE MCHED LAS} {YANG DAG PAR 'DAS NAS 'DU SHES MED 'DU SHES MED MIN} {SKYE MCHED RDZOGS PAR BYAS TE GNAS SO}) [-{DE RNAM PA THAMS CAD DU CI YANG MED PA'I SKYE MCHED LAS} {'DAS NAS 'DU SHES MED 'DU SHES MED MIN SKYE MCHED RDZOGS PAR} {BYAS TE GNAS SO}]: (-sa sarvasho a#kim%canya#yatanam% samatikramya na#iva sam%jn~a# na#sam%jn~a#yatanam upasam%padya viharati) [-sa sarvasha a#kim%canya#yatanam% samatikramya na#iva sam%jn~a# na#sam%jn~a#yatanam upasam%padya viharati]; He in every respect rising entirely from the sensation (or the conception of an idea) of that nothingness that comes not under the senses, and having accomplished the formation of an idea of what is neibher conscious nor unconscious (or what is both inconceivable and uninconceivable) continues to exist. 1496. (5).(-{THOD RGAL GYI SNYOMS PAR 'JUG PA}) [-{THOD RGAL DU SNYOMS PAR 'JUG PA}]: (-vyutkra#ntaka sama#pattih%, -vyatikra#ntaka sama#pattih%) [-vyutkra#nta sama#pattih%, +M. vyutkra#ntaka sama#pattih%]; Being immersed entirely in profound meditation. 1497. (6).(-{SNREL ZHI'I SNYOMS PAR 'JUG PA}) [-{THOD RGAL DU SNYOMS PAR 'JUG PA}]: vya#skandaka sama#patti (-vya#skandaka vyatyasta sama#pattih%) [+M. vyaskandhaka sama#pattih%]; Being immersed entirely in profound meditation. 1498. (7).(-{MTHAR GYIS GNAS PA'I SNYOMS PAR 'JUG PA DGU}) [-{MTHAR GYIS SNYOMS PAR 'JUG PA DGU}]: nava#nu pu#rva viha#ra sama#pattih%; The nine regular kinds of final accomplishment (or beatitude), ecstasy. 1499.@ (8).{SNYOMS PAR 'JUG PA'I PHUNG PO}: sama#patti skandhah%; [NA]. (P.116) 1500. (9).{'GOG PA'I SNYOMS PAR 'JUG PA}: nirodha sama#pattih%; The ecstasy of stopping or ceasing (of the sensitive facnlties). 1501. (10).(-{'BYUNG BA CHEN PO 'THUN PAR SGRUB PA}) [P.287] [-{'BYUNG BA CHEN PO MTHUN PAR BSGRUB PA}]: maha# bhu#ta samata# sa#dhanam [+M. maha# bhu#ta samata# a#pa#dhanam]; An accomplishment like that of the Great Being (or element). 1502. (11).(-{'DU SHES MED PA'I SNYOMS PAR 'JUG PA'O}) [-{'DU SHES MED PA'I SNYOMS PAR 'JUG PA}]: asam%jn~a# sama#pattih%; The ecstasy of losing consciousness. 1503. Sec.69.{TZAD MED PA BZHI'I RGYUD KYI MING LA}: catva#ry aprama#n%a#ni: Names of the Series of the Four Immense Things. 1504. (1).{BYAMS PA}: maitri#; Clemency, affection, love, tenderness. 1505. (2).{SNYING RJE}: karun%a#; Pity, mercy. 1506. (3).{DGA' BA}: mudita#; Joy, happiness, delight, pleasure. 1507. (4).{BTANG SNYOMS}: upeks%a#; Indifference. 1508. (5).(-{DE BYAMS PA DANG LDAN PA'I SEMS 'KHON MED PA, 'GRAN ZLA} {MED PA, GNOD PA MED PA YANGS PA CHEN POR GYUR PA TZAD MED MI} {GNYIS PA SHIN TU BSGOMS PAS PHYOGS GCIG TU MOS TE KHYAB PAR} {BYAS NAS RDZOGS PAR BYAS TE GNAS SO,} -{DE BYAMS PA DANG LDAN PA'I SEMS 'KHON MED PA, 'GRAN ZLA MED} {PA, GNOD PA MED PA YANGS RGYA PA CHEN POR GYUR PA TZAD MED MI} {GNYIS PA SHIN TU BSGOMS PAS PHYOGS GCIG TU MOS TE KHYAB PAR} {BYAS NAS RDZOGS PAR BYAS TE GNAS SO,} -{DE BYAMS PA DANG LHAN CIG PA'I SEMS 'KHON MED PA, 'GRAN ZLA} {MED PA GNOD PA MED PA YANGS PA CHEN POR GYUR PA TZAD MED MI} {GNYIS PA SHIN TU BSGOMS PAS PHYOGS GCIG TU MOS TE KHYAB PAR} {BYAS NAS RDZOGS PAR BYAS TE GNAS SO,} -{DE BYAMS PA DANG LHAN CIG PA'I SEMS 'KHON MED PA, 'GRAN ZLA} {MED PA GNOD PA MED PA YANGS PA RGYA CHEN POR GYUR PA TZAD MED} {MI GNYIS PA SHIN TU BSGOMS PAS PHYOGS GCIG TU MOS TE KHYAB PAR} {BYAS NAS RDZOGS PAR BYAS TE GNAS SO}) [-{DE BYAMS PA DANG LDAN PA'I SEMS 'KHON PA MED PA DANG 'GRAN ZLA} {MED PA GNOD PA MED PA YANGS PA CHEN POR GYUR PA TZAD MED MI} {GNYIS PA SHIN TU BSGOMS PAS PHYOGS GCIG TU MOS TE KHYAB PAR} {BYAS NAS RDZOGS PAR BYAS TE GNAS SO}]: (-sa maitri# saha gatena cittena#vairen%a#sapatnena# vya#ba#dhena vipulena mahad gatena#prama#n%ena# dvayena subha#vitena#ika# disham adhimucya spha#ritvopasam%padya viharati) [-sa maitri# saha gatena cittena#vairen%a#sapatnena# vya#ba#dhena vipulena mahad gatena#prama#n%ena# dvayena subha#vitena#ika# disham adhimucya spha#ritvo#pasam%padya viharati + sa maitri# saha gatena citte na#vairen%asapatnena vya#ba#dhena vipulena mahad gatena#prama#n%ena# dvayena subha#vitena#ika# disham adhimucya spha#ritvo#pasam%padya viharati +M. sa maitri# saha gatena citte na#vairen%a#sampannen vya#ba#dhena vipulena mahad gatena#prama#n%ena# dvayena subha#vitena#ika# disham adhimucya spha#ritvo#pasam%padya viharati]; He having an affectionate mind, not being angry, contentious (for preference) and injurious or hurtful, having acquired a knowledge of him that is most ample, immense, and indivisible humbling himself before him, abides in his all-comprehending wisdom. 1501. (6).{DE BZHIN DU GNYIS PA DANG DE BZHIN DU GSUM PA DANG DE BZHIN DU} {BZHI PA DANG BLA DANG 'OG DANG THAD KAR RNAM PA THAMS CAD DU} {DANG LDAN PA'I 'JIG RTEN 'DI}: tatha# dviti#yam% tatha# tr%iti#yam% tatha# caturtham ity u#rdhvam adhas tiryak sarvashah% sarva#vantam imam% lokam (-tatha# dviti#yam% tatha# tr%iti#yam% tatha# caturtham ity u#rdhvam adhas tiryak sarva sarva#vantam imam% lokam); In the same manner also the 2nd, 3rd, 4th and this whole world with all things existing above, below and in the oblique situation. 1510. Sec.70.{RNAM PAR THAR PA BRGYAD KYI MING LA}: (P.117) [P.288] (-as%t%au vimoks%a#h%, -A+B as%t%a#u vimoks%a#h%) [-as%t%au vimoksa#h%] [1]; Names of the Eight Kinds of Emancipation. 1 Cf. D. LIX. 1511. (1).{GZUGS CAN GZUGS RNAMS LA LTA BA 'DI NI RNAM PAR THAR PA DANG PO'O}: ru#pi# ru#pa#n%i pashyaty ayam% prathamo vimoks%ah%; The bodied seeing (looking on) the bodies - this is the first degree of emancipation. 1512. (2).(-{NANG GZUGS MED PAR 'DU SHES PAS PHYI ROL GYI GZUGS RNAMS LA} {LTA BA 'DI NI RNAM PAR THAR PA GNYIS PA'O}) [-{NANG GZUGS MED PAR 'DU SHES LAS PHYI ROL GYI GZUGS RNAMS LA} {LTA BA 'DI NI RNAM PAR THAR PA GNYIS PA'O}: adhya#tmam aru#pa sam%jn~i# bahirdha# ru#pa#n%i pashyaty ayam% dviti#yo vimoks%ah%; The looking on the external objects with consciousness, without having an inward body is the second degree of emancipation. 1513. (3).(-{SDUG PA'I RNAM PAR THAR PA LUS KYIS MNGON SUM DU BYAS TE} {RDZOGS PAR BYAS NAS GNAS PA 'DI NI RNAM PAR THAR PA GSUM PA'O}] -{SDUG PA'I RNAM PAR THAR PA'I LUS KYIS MNGON SUM DU BYAS TE} {RDZOGS PAR BYAS NAS GNAS PA 'DI NI RNAM PAR THAR PA GSUM PA'O}) [-{SDUG PA'I RNAM PAR THAR PA LUS KYIS MNGON DU BYAS TE RDZOGS PAR} {BYAS NAS GNAS PA 'DI NI RNAM PAR THAR PA GSUM PA'O}]: subham% vimoks%am% ka#yena sa#ks%a#t kr%itvo#pasam%padya viharaty aya tr%iti#yo vimoks%ah%; To make manifest the happy emancipation by (with) one's body and having accomplished it, to continue so, is the third kind of emancipation. 1514. (4).{DE RNAM PA THAMS CAD DU GZUGS KYI 'DU SHES LAS YANG DAG PA 'DAS} {DE THOGS PA'I 'DU SHES RNAMS NUB PAR GYUR CING SNA TZOGS KYI} {'DU SHES RNAMS YID LA MI BYED PAS NAM MKHA' MTHA' YAS SO SNYAM} {NAS NAM MKHA' MTHA' YAS SKYE MCHED RDZOGS PAR BYAS TE MCHED} {RDZOGS PAR BYAS TE GNAS PA 'DI NI RNAM PAR THAR PA BZHI PA'O}: (-sa sarvasho ru#pa san$jn~a#na#m% samatikrama#t pratigha san$jn~a#nam astam% gama#n na#na#tva sam%jn~a#na#m amanasi ka#ra#d anantam a#ka#sham ity a#ka#sha#nantya#yatanam upasampadya viharaty ayam% caturtho vimoks%ah% -sa sarvasho ru#pa san$jn~a#na#m% samatikrama#t prathama san$jn~a#nam astam% gama#n na#na#tva san$jn~a#nam amanasi ka#ra#d anantam a#ka#sham ity a#ka#sha#nantya#yatanam upasampadya viharaty ayam% caturtho vimoks%ah%); [-sa sarvasho ru#pa sam%jn~a#na#m% samatikrama#t pratigha sam%jn~a#nam astam% gama#n na#na#tva sam%jn~a#nam amanasi ka#ra#d anantam a#ka#sham ity a#ka#sha#nantya#yatanam upasam%padya viharaty ayam% caturtho vimoks%ah%]; He having entirely disengaged himself from bodily conceptions (or from the material world), the hindering notions thus being (having) vanished and no diverse ideas receiving (being re- ceived) any more into his mind and thinking himself like the ether (or the infinite void space above and below) after having accomplished the sensation of the infinite void space or ether he continues and this is the fourth kind of emancipation. 1515. (5).(-{DE RNAM PA THAMS CAD DU NAM MKHA' MTHA' YAS SKYE MCHED} [P.289] {LAS YANG DAG PAR 'DAS TE RNAM SHES MTHA' YAS SO SNYAM} {NAS RNAM SHES MTHA' YAS SKYE MCHED RDZOGS PAR BYAS TE} {GNAS PA 'DI NI RNAM PAR THAR PA LNGA PO'O}) [-{DE RNAM PA THAMS CAD DU NAM MKHA' MTHA' YAS SKYE MCHED} {LAS YANG DAG PAR 'DAS TE RNAM PAR SHES PA MTHA' YAS SO SNYAM} {NAS RNAM SHES MTHA' YAS SKYE MCHED RDZOGS PAR BYAS TE} {GNAS PA 'DI NI RNAM PAR THAR PA LNGA PO'O}]: (-sa sarvasha a#ka#sha#nantya#yatanam% samatikramya#nanta vijn~a#nam iti vijn~a#na#nantya#yatanam upasam%padya viharaty ayam% pan~camo vimoks%ah%) [-sa sarvasha a#ka#sha#nantya#yatanam% samatikramya#nanta vijn~a#nam iti vijn~a#na#nantya#yatanam upasam%padya viharaty ayam% pan~camo vimoks%ah%]; He in every respect elevating himself entirely from the infinite void space, thinking that the understanding (or Intellect) is infinite, after having accomplished the sensation (or notion) of the infinite intellect (or mind) he continues, and this is the fifth kind of emancipation. 1516. (6).{DE RNAM PA THAMS CAD DU RNAM SHES MTHA' YAS SKYE MCHED} (P.118) {LAS YANG DAG PAR 'DAS TE CI YANG MED DO SNYAM NAS CI YANG} {MED PA'I SKYE MCHED RDZOGS PAR BYAS TE GNAS PA 'DI NI RNAM} {PAR THAR PA DRUG PA'O}: sa sarvasho vijn~a#na#nantya#yatanam% samatikramya na#sti kim%cid ity a#kim%canya#yatanam upasam%padya viharaty ayam% Sas%t%ho vimoks%ah%; He in every respect rising entirely above the sensation of the infinite mind or intellect, thinking there is nothing more after having accomplished the sensation (notion or idea) of nothingness, continues and this is the sixth (kind or degree of) emancipation. 1517. (7).{DE RNAM PA THAMS CAD DU CI YANG MED PA'I SKYE MCHED LAS YANG} {DAG PA 'DAS NAS 'DU SHES MED 'DU SHES MED MIN SKYE MCHED} {RDZOGS PAR BYAS TE GNAS PA 'DI NI RNAM PAR THAR PA BDUN PA'O} (-{DE RNAM PA THAMS CAD DU CI YANG MED PA'I SKYE MCHED LAS YANG} {DAG PA 'DAS NAS 'DU SHES MED 'DU SHES MED MIN MA YIN SKYE MCHED} {RDZOGS PAR BYAS TE GNAS PA 'DI NI RNAM PAR THAR PA BDUN PA'O}): (-sa sarvasha a#kim%canya#yatanam% samatikramya na#iva sam%jn~a# na#sam%jn~a#yatanam upasam%padya viharaty ayam% saptamo vimoks%ah%); [-sa sarvasha a#kim%canya#yatanam samatikramya na#iva sam%jn~a# na#sam%jn~a#yatanam upasam%padya viharaty ayam% saptamo vimoks%ah%]; He in every respect rising entirely from the idea of nothing- ness and having accomplished the formation of an idea of what is neither conscious nor unconscious (or what is [both] incon- ceivable and uninconceivable) continues (to exist) and this is the seventh kind of emancipation. 1518. (8).(-{DE RNAM PA THAMS CAD DU 'DU SHES MED 'DU SHES MED MIN} {SKYE MCHED LAS YANG DAG PAR 'DAS TE 'DU SHES DANG TZOR BA} {DANG 'GOG PA'I MNGON SUM DU BYAS TE RDZOGS PAR BYAS TE} {GNAS PA 'DI NI RNAM PAR THAR PA BRGYAD PA'O,} -{DE RNAM PA THAMS CAD DU 'DU SHES MED 'DU SHES MED MIN} {SKYE MCHED LAS YANG DAG PAR 'DAS TE 'DU SHES DANG 'TZOR BA} {DANG 'GOG PA'I MNGON SUM DU BYAS TE RDZOGS PAR BYAS TE} {GNAS PA 'DI NI RNAM PAR THAR PA BRGYAD PA'O}) [-{DE RNAM PA THAMS CAD DU 'DU SHES MED 'DU SHES MED MIN} {SKYE MCHED LAS YANG DAG PAR 'DAS TE 'DU SHES DANG TZOR BA} {'GOG PA LUS KYIS MNGON SUM DU BYAS NAS RDZOGS PAR BYAS TE} {GNAS PA 'DI NI RNAM PAR THAR PA BRGYAD PA'O}: (-sa sarvasho na#iva sam%jn~a#na#sam%jn~a#yatanam samati kramya sam%jn~a# vedita nirodham% ka#yena sa#ks%a#t kr%itvo#pasam%padya viharaty ayam as%t%amo vimoks%ah%) [-sa sarvasho na#iva samjn~a#na#sam%jn~a#yatanam samati kramya sam%jn~a# vedita nirodham% ka#yena sa#ks%a#t kr%itvo#pasam%padya viharaty ayam as%t%amo vimoks%ah%]; He in every respect having clearly perceived (rising above) the sensation (notion or idea) of what is unconscious and unincon- scious (non-unconscious), and after having evidently shown with his body the stopping or cessation of consciousness, the ces- sation continues -- this is the eighth kind of emancipation. 1519. Sec.71.(-{GZIL GYIS GNON PA'I SKYE MCHED BRGYAD KYI MING LA}) (P.119) [-{ZIL GYIS GNON PA'I SKYE MCHED BRGYAD KYI MING LA}]: [P.290] as%t%a#v abhibhva#yatana#ni (-B as%t%a#u abhibhva#yatana#ni); Names of the Eight Superior Conceptions (Notions, Ideas, Sentiments). 1520. (1).(-{NANG GZUGS SU 'DU SHES PAS PHYI ROL GYI GZUGS CHUNG NGU KHA DOG} {BZANG PO DANG KHA DOG NGAN PA RNAMS LA LTA ZHING GZUGS DE DAG} {GZIL GYIS MNAN NAS MTHONG STE DE LTA BUR 'DU SHES PAR 'GYUR BA} {'DI NI GZIL GYIS GNON PA'I SKYE MCHED DANG PO'O}) [-{NANG GZUGS SU 'DU SHES PAS PHYI ROL GYI GZUGS CHU NGU KHA DOG} {BZANG PO DANG KHA DOG NGAN PA RNAMS LA LTA ZHING GZUGS 'DI DAG} {ZIL GYI MNAN NAS MTHONG STE DE LTA BUR 'DU SHES PA'I 'GYUR BA} {'DI NI GZIL GYIS GNON PA'I SKYE MCHED DANG PO'O}]: adhya#tma ru#pa sam%jn~i# bahirdha# ru#pa#n%i pashyati pari#tta#ni suvarn%a durvarn%a#ni ta#ni khalu ru#pa#n%y abhibhu#ya ja#na#ty abhibhu#ya pashyati evam% sam%jn~i# ca bhavati idam% prathamam abhibhva#yatanam; The conceiving [of] the inward (man or soul) to have a form (or body) looking on the external objects (or bodies) as small of good and bad colour, and surpassing them all in brightness -- the state of having such an idea is the first (degree of) superior (or surpassing) notion. 1521. (2).(-{NANG GZUGS MED PAR 'DU SHES PAS PHYI ROL GYI GZUGS CHEN POR} {GYUR BA'I KHA DOG BZANG PO DANG KHA DOG NGAN PA RNAMS LA LTA} {ZHING GZUGS DE DAG GZIL GYIS MNAN NAS 'DU SHES GZIL GYIS MNAN} {NAS MTHONG STE DE LTA BUR 'DU SHES PAR GYUR BA 'DI NI GZIL} {GYIS GNON PA'I SKYE MCHED GNYIS PA'O}) [-{NANG GZUGS MED PAR 'DU SHES PAS PHYI ROL GYI GZUGS CHEN POR} {GYUR PA KHA DOG BZANG PO DANG KHA DOG NGAN PA RNAMS LA LTA} {ZHING GZUGS DE DAG ZIL GYIS MNAN NAS MTHONG STE DE LTA BUR} {'DU SHES PAR GYUR PA 'DI NI ZIL GYIS GNON PA'I SKYE} {MCHED GNYIS PA'O}]: adhya#tmama ru#pa sam%jn~i# bahirdha# ru#pa#n%i pashyati mahad gata#ni suvarn%a durvarn%a#ni ta#ni khalu ru#pa#n%y abhibhu#ya ja#na#ty abhibhu#ya pashyati evam% sam%jn~i# ca bhavati idam% dviti#yam abhibhva#yatnam; The conceiving [of] the soul to have no form or body looking on the external objects as great, of good and bad colour, and re- garding them as inferior in lustre, -- the formation of such a notion is the second degree of superior conception. 1522. (3).(-{NANG GZUGS MED PAR 'DU SHES PAS PHYI ROL GYI GZUGS} {SNGO PO KHA DOG SNGON PO SNGON PO LTA BUR MTONG BA 'OD SNGON} {PO 'BYUNG BA RNAMS LA LTA STE DPER NA ZAR MA'I ME TOG GAM} {YUL BA'A RA} nA {SI'I RAS PHUN SUM SNGON PO KHA DOG SNGON PO} {SNGON PO LTA BUR STON PA 'OD SNGON PO 'BYUNG BA,} {DE BZHIN DU NANG GZUGS MED PAR 'DU SHES PAS PHYI ROL GYI} {GZUGS SNGON PO KHA DOG SNGON PO SNGON PO LTA BUR STON PA} {'OD SNGON PO 'BYUNG BA RNAMS LA LTA BA 'DI NI GZIL GYIS} {GNON PA'I SKYE MCHED GSUM PA'O,} -{NANG GZUGS MED PAR 'DU SHES PAS PHYI ROL GYI GZUGS} {SNGO PO KHA DOG SNGON PO SNGON PO LTA BUR MTONG BA 'OD SNGON} {PO 'BYUNG BA RNAMS LA LTA STE DPER NA ZAR MA'I ME TOG GAM} {YUL BA'A RA} nA {SI'I RAS PHUN SUM TZHOGS PA KHA DOG SNGON PO} {SNGON PO LTA BUR STON PA 'OD SNGON PO 'BYUNG BA,} {DE BZHIN DU NANG GZUGS MED PAR 'DU SHES PAS PHYI ROL GYI} {GZUGS SNGON PO KHA DOG SNGON PO SNGON PO LTA BUR STON PA} {'OD SNGON PO 'BYUNG BA RNAMS LA LTA BA 'DI NI GZIL GYIS} {GNON PA'I SKYE MCHED GSUM PA'O,} -{NANG GZUGS MED PAR 'DU SHES PAS PHYI ROL GYI GZUGS} {SNGO PO KHA DOG SNGON PO SNGON PO LTA BUR MTONG BA 'OD SNGON} {PO 'BYUNG BA RNAMS LA LTA STE DPER NA ZAR MA'I ME TOG GAM} {YUL BA'A RA} nA {SI'I RAS PHUN SUM TZHOGS PA KHA DOG SNGON PO} {SNGON PO LTA BUR MTHONG BA 'OD SNGON PO 'BYUNG BA LA LTA BU'O,} {DE BZHIN DU NANG GZUGS MED PAR 'DU SHES PAS PHYI ROL GYI} {GZUGS SNGON PO KHA DOG SNGON PO SNGON PO LTA BUR STON PA} {'OD SNGON PO 'BYUNG BA RNAMS LA LTA BA 'DI NI GZIL GYIS} {GNON PA'I SKYE MCHED GSUM PA'O,} -{NANG GZUGS MED PAR 'DU SHES PAS PHYI ROL GYI GZUGS} {SNGO PO KHA DOG SNGON PO SNGON PO LTA BUR MTONG BA 'OD SNGON} {PO 'BYUNG BA RNAMS LA LTA STE DPER NA ZAR MA'I ME TOG GAM} {YUL BA'A RA} nA {SI'I RAS PHUN SUM TZHOGS PA KHA DOG SNGON PO} {SNGON PO LTA BUR MTHONG BA 'OD SNGON PO 'BYUNG BA LA LTA BU'O,} {DE BZHIN DU NANG GZUGS MED PAR 'DU SHES PAS PHYI ROL GYI} {GZUGS SNGON PO KHA DOG SNGON PO SNGON PO LTA BUR MTHONG BA} {'OD SNGON PO 'BYUNG BA RNAMS LA LTA BA 'DI NI GZIL GYIS} {GNON PA'I SKYE MCHED GSUM PA'O}) [-{NANG GZUGS MED PAR 'DU SHES BAS PHYI ROL GYI GZUGS} [P.291] {SNGO PO KHA DOG SNGON PO LTA BUR STON PA 'OD SNGON PO} {'BYUNG BA RNAMS LA LTA STE DPER NA ZAR MA'I ME TOG GI} {YUL WA'A RA} nA {SI'I RAS PHUN SUM TZOGS PA KHA DOG SNGON PO} {SNGON PO LTA BUR STON PA 'OD SNGON PO 'BYUNG BA} {DE BZHIN DU NANG GZUGS MED PAR 'DU SHES PAS PHYI ROL GYI} {GZUGS SNGON PO KHA DOG SNGON PO SNGON PO LTA BUR STON PA} {'OD SNGON PO 'BYUNG BA RNAMS LA LTA BA 'DI NI ZIL GYIS} {GNON PA'I SKYE MCHED GSUM PA'O}]: adhya#tmam aru#pa sam%jn~i# bahirdha# ru#pa#n%i pashyati ni#la#ni ni#la varn%a#ni ni#la nidarshana#ni ni#la nirbha#sa#ni tad yatha# umakapus%pa sam%pannam% va# va#ra#n%aseyam% vastram% ni#lam% ni#la varn%am% ni#la nidarshanam% ni#la nirbha#sam evam eva#dhya#tmam aru#pa sam%jn~i# bahirdha# ru#pa#n%i pashyati ni#la#ni ni#la varn%a#ni ni#la nidarshana#ni ni#la nirbha#sa#ni idam% tr%iti#yam abhibhva#yatanam; The conceiving [of] the soul to have no form or body, consi- dering the external objects as blue, showing a blue colour and emitting a blue shine (or brightness), as for instance the blue colour of the fine cotton cloth of Benares or Va#ranasi#, on which the blue appears [as] blue and a blue lustre or shine is visible; thus the conceiving [of] the inward soul to have no shape or body and that it considers the external objects as with a blue colour and with a blue lustre or shine -- this mode of conception is the third (degree of) superior (or surpassing) notion. 1523. (4).(-{NANG GZUGS MED PAR 'DU SHES PAS PHYI ROL GYI GZUGS} (P.120) {SER PO KHA DOG SER PO SER PO LTA BAR STON PA 'OD SER PO} {'BYUNG BA RNAMS LA LTA STE DPER NA DONG KA'I ME TOG GAM YUL} {WA'A RA} nA {SI'I RAS PHUN SUM TZOGS PA SER PO KHA DOG SER PO} {SER PO LTA BUR STON PA 'OD SER PO 'BYUNG BA,} {DE BZHIN DU NANG GZUGS MED PAR 'DU SHES PAS PHYI ROL GYI} {GZUGS SER PO KHA DOG SER PO SER PO LTA BUR STON PA} {'OD SER PO 'BYUNG BA RNAMS LA LTA BA 'DI NI GZIL GYIS} {GNON PA'I SKYE MCHED BZHI PA'O,} -{NANG GZUGS MED PAR 'DU SHES PAS PHYI ROL GYI GZUGS} {SER PO KHA DOG SER PO SER PO LTA BAR MTHONG BA 'OD SER PO} {'BYUNG BA RNAMS LA LTA STE DPER NA DONG KA'I ME TOG GAM YUL} {WA'A RA} nA {SI'I RAS PHUN SUM TZOGS PA SER PO KHA DOG SER PO} {SER PO LTA BUR STON PA 'OD SER PO 'BYUNG BA,} {DE BZHIN DU NANG GZUGS MED PAR 'DU SHES PAS PHYI ROL GYI} {GZUGS SER PO KHA DOG SER PO SER PO LTA BUR STON PA} {'OD SER PO 'BYUNG BA RNAMS LA LTA BA 'DI NI GZIL GYIS} {GNON PA'I SKYE MCHED BZHI PA'O,} -{NANG GZUGS MED PAR 'DU SHES PAS PHYI ROL GYI GZUGS} {SER PO KHA DOG SER PO SER PO LTA BAR MTHONG BA 'OD SER PO} {'BYUNG BA RNAMS LA LTA STE DPER NA DONG KA'I ME TOG GAM YUL} {WA'A RA} nA {SI'I RAS PHUN SUM TZOGS PA SER PO KHA DOG SER PO} {SER PO LTA BUR MTHONG BA 'OD SER PO 'BYUNG BA,} {DE BZHIN DU NANG GZUGS MED PAR 'DU SHES PAS PHYI ROL GYI} {GZUGS SER PO KHA DOG SER PO SER PO LTA BUR STON PA} {'OD SER PO 'BYUNG BA RNAMS LA LTA BA 'DI NI GZIL GYIS} {GNON PA'I SKYE MCHED BZHI PA'O,} -{NANG GZUGS MED PAR 'DU SHES PAS PHYI ROL GYI GZUGS} {SER PO KHA DOG SER PO SER PO LTA BAR MTHONG BA 'OD SER PO} {'BYUNG BA RNAMS LA LTA STE DPER NA DONG KA'I ME TOG GAM YUL} {WA'A RA} nA {SI'I RAS PHUN SUM TZOGS PA SER PO KHA DOG SER PO} {SER PO LTA BUR MTHONG BA 'OD SER PO 'BYUNG BA LA LTA BU'O,} {DE BZHIN DU NANG GZUGS MED PAR 'DU SHES PAS PHYI ROL GYI} {GZUGS SER PO KHA DOG SER PO SER PO LTA BUR STON PA} {'OD SER PO 'BYUNG BA RNAMS LA LTA BA 'DI NI GZIL GYIS} {GNON PA'I SKYE MCHED BZHI PA'O,} -{NANG GZUGS MED PAR 'DU SHES PAS PHYI ROL GYI GZUGS} {SER PO KHA DOG SER PO SER PO LTA BAR MTHONG BA 'OD SER PO} {'BYUNG BA RNAMS LA LTA STE DPER NA DONG KA'I ME TOG GAM YUL} {WA'A RA} nA {SI'I RAS PHUN SUM TZOGS PA SER PO KHA DOG SER PO} {SER PO LTA BUR MTHONG BA 'OD SER PO 'BYUNG BA LA LTA BU'O,} {DE BZHIN DU NANG GZUGS MED PAR 'DU SHES PAS PHYI ROL GYI} {GZUGS SER PO KHA DOG SER PO SER PO LTA BUR MTHONG BA} {'OD SER PO 'BYUNG BA RNAMS LA LTA BA 'DI NI GZIL GYIS} {GNON PA'I SKYE MCHED BZHI PA'O,} -{NANG GZUGS MED PAR 'DU SHES PAS PHYI ROL GYI GZUGS} {SER PO KHA DOG SER PO SER PO LTA BAR MTHONG BA 'OD SER PO} {'BYUNG BA RNAMS LA LTA STE DPER NA DONG KA'I ME TOG GAM YUL} {WA'A RA} nA {SI'I RAS PHUN SUM TZOGS PA SER PO KHA DOG SER PO} {SER PO LTA BUR MTHONG BA 'OD SER PO 'BYUNG BA LA LTA BU'O,} {DE BZHIN DU NANG GZUGS MED PAR 'DU SHES PAS PHYI ROL GYI} {GZUGS SER PO KHA DOG SER PO SER PO LTA BUR MTHONG BA} {'OD SER PO 'BYUNG BA RNAMS LA LTA STE 'DI NI GZIL GYIS} {GNON PA'I SKYE MCHED BZHI PA'O}) [-{NANG GZUGS MED PAR 'DU SHES PAS PHYI ROL GYI GZUGS} {SER PO KHA DOG SER PO SER PO LTA BUR STON PA 'OD SER PO} {'BYUNG BA RNAMS LA LTA STE DPER NA DONG KA'I ME TOG GAM YUL} {WA'A} nA {SI'I RAS PHUN SUM TZOGS PA KHA DOG SER PO SER PO} {LTA BUR STON PA 'OD SER PO 'BYUNG BA DE BZHIN DU NANG GZUGS} {MED PAR 'DU SHES PAS PHYI ROL GYI GZUGS SER PO KHA DOG} [P.292] {SER PO SER PO LTA BUR STON PA 'OD SER PO 'BYUNG BA RNAMS LA} {LTA BA 'DI NI ZIL GYIS GNON PA'I SKYE MCHED BZHI PA'O}]: [-adhya#tmam aru#pa sam%jn~i# bahirdha# ru#pa#n%i pashyati pi#ta#ni pi#ta varn%a#ni pi#ta nidarshana#ni pi#ta nirbha#sa#ni tad yatha# karn%ika#ra pus%pam% sam%pannam va# va#ra#n%aseyam% vastram% pi#tam% pi#ta varn%am% pi#ta nidarshanam% pi#ta nirbha#sam evam eva#dhya#tmam aru#pa sam%jn~i# bahirdha# ru#pa#n%i pashyati pi#ta varn%a#ni pi#ta nidarshana#ni pi#ta nirbha#sa#ni idam% caturtham abhibhva#yatanam) [-adhya#tmam aru#pa sam%jn~i# bahirdha# ru#pa#n%i pashyati pi#ta#ni pi#ta varn%a#ni pi#ta nidarshana#ni pi#ta nirbha#sa#ni tad yatha# karn%ika#ra pus%pam% sam%pannam% va# va#ra#n%aseyam% vastram% pi#tam% pi#ta varnam% pi#ta nidarshanam% pi#ta nirbha#sam evam eva#dhya#tmamaru#pa sam%jn~i# bahirdha# ru#pa#n%i pashyati pi#ta varn%a#ni pi#ta nidarshana#ni pi#ta nirbha#sa#ni idam% caturtham abhibhva#yatanam]; The conceiving [of] the inward soul to have no shape or body and that the external objects when viewed by it to appear to have a yellow colour and lustre, as for instance the Karn%ika#ra flower, or a piece of fine cloth of Benares (Va#ranasi#) which being yellow shines with a yeliow lustre in the same manner the conceiving [of] the inward soul to have no body (or form) and that it considers (or shows) the external objects yellow if yellow and with a yellow lustre or shine--this mode of con- ception is the fourth (degree of) superior or surpassing notion. 1524. (5).(-{NANG GZUGS MED PAR 'DU SHES PAS PHYI ROL GYI GZUGS DMAR} [P.292] {PO KHA DOG DMAR PO DMAR PO LTA BUR STON PA 'OD DMAR PO} (P.121) {'BYUNG BA RNAMS LA LTA STE DPER NA BAN DHU JI BA KA'I ME TOG} {GAM YUL BA'A RA} nA {SI'I RAS PHUN SUM TZOGS PA DMAR PO KHA} {DOG DMAR PO DMAR PO LTA BUR MTHONG BA 'OD DMAR PO 'BYUNG BA,} {DE BZHIN DU NANG GZUGS MED PA'I 'DU SHES PAS PHYI ROL GYI} {GZUGS DMAR PO KHA DOG DMAR PO DMAR PO LTA BUR STON PA 'OD} {DMAR PO 'BYUNG BA RNAMS LA LTA STE 'DI NI GZIL GYIS GNON PA'I} {SKYE MCHED LNGA PA'O}: -{NANG GZUGS MED PAR 'DU SHES PAS PHYI ROL GYI GZUGS} {DMAR PO KHA DOG DMAR PO DMAR PO LTA BUR MTHONG BA 'OD DMAR PO} {'BYUNG BA RNAMS LA LTA STE DPER NA BAN DHU JI BA KA'I ME TOG} {GAM YUL BA'A RA} nA {SI'I RAS PHUN SUM TZOGS PA DMAR PO KHA} {DOG DMAR PO DMAR PO LTA BUR MTHONG BA 'OD DMAR PO 'BYUNG BA,} {DE BZHIN DU NANG GZUGS MED PA'I 'DU SHES PAS PHYI ROL GYI} {GZUGS DMAR PO KHA DOG DMAR PO DMAR PO LTA BUR STON PA 'OD} {DMAR PO 'BYUNG BA RNAMS LA LTA STE 'DI NI GZIL GYIS GNON PA'I} {SKYE MCHED LNGA PA'O}: -{NANG GZUGS MED PAR 'DU SHES PAS PHYI ROL GYI GZUGS} {DMAR PO KHA DOG DMAR PO DMAR PO LTA BUR MTHONG BA 'OD DMAR PO} {'BYUNG BA RNAMS LA LTA STE DPER NA BAN DHU JI BA KA'I ME TOG} {GAM YUL BA'A RA} nA {SI'I RAS PHUN SUM TZOGS PA DMAR PO KHA} {DOG DMAR PO DMAR PO LTA BUR MTHONG BA 'OD DMAR PO 'BYUNG BA} {LA LTA BU'O,} {DE BZHIN DU NANG GZUGS MED PA'I 'DU SHES PAS PHYI ROL GYI} {GZUGS DMAR PO KHA DOG DMAR PO DMAR PO LTA BUR STON PA 'OD} {DMAR PO 'BYUNG BA RNAMS LA LTA STE 'DI NI GZIL GYIS GNON PA'I} {SKYE MCHED LNGA PA'O}: -{NANG GZUGS MED PAR 'DU SHES PAS PHYI ROL GYI GZUGS} {DMAR PO KHA DOG DMAR PO DMAR PO LTA BUR MTHONG BA 'OD DMAR PO} {'BYUNG BA RNAMS LA LTA STE DPER NA BAN DHU JI BA KA'I ME TOG} {GAM YUL BA'A RA} nA {SI'I RAS PHUN SUM TZOGS PA DMAR PO KHA} {DOG DMAR PO DMAR PO LTA BUR MTHONG BA 'OD DMAR PO 'BYUNG BA} {LA LTA BU'O,} {DE BZHIN DU NANG GZUGS MED PA'I 'DU SHES PAS PHYI ROL GYI} {GZUGS DMAR PO KHA DOG DMAR PO DMAR PO LTA BUR MTHONG BA 'OD} {DMAR PO 'BYUNG BA RNAMS LA LTA STE 'DI NI GZIL GYIS GNON PA'I} {SKYE MCHED LNGA PA'O}: -{NANG GZUGS MED PAR 'DU SHES PAS PHYI ROL GYI GZUGS} {DMAR PO KHA DOG DMAR PO DMAR PO LTA BUR MTHONG BA 'OD DMAR PO} {'BYUNG BA RNAMS LA LTA STE DPER NA BAN DHU JI BA KA'I ME TOG} {GAM YUL BA'A RA} nA {SI'I RAS PHUN SUM TZOGS PA DMAR PO KHA} {DOG DMAR PO DMAR PO LTA BUR MTHONG BA 'OD DMAR PO 'BYUNG BA} {LA LTA BU'O,} {DE BZHIN DU NANG GZUGS MED PA'I 'DU SHES PAS PHYI ROL GYI} {GZUGS DMAR PO KHA DOG DMAR PO DMAR PO LTA BUR MTHONG BA 'OD} {DMAR PO 'BYUNG BA RNAMS LA LTA STE LALTA BA 'DI NI GZIL} {GYIS GNON PA'I SKYE MCHED LNGA PA'O}) [-{NANG GZUGS MED PAR 'DU SHES PAS PHYI ROL GYI GZUGS} [P.292] {DMAR PO KHA DOG DMAR PO LTA BUR STON PA 'OD DMAR PO 'BYUNG} {BA RNAMS LA LTA STE DPER NA BANDU DZI BA KA'I ME TOG GAM YUL} {WA'A RA} nA {SI'I RAS PHUN SUM TZOGS PA DMAR PO KHA DOG} {DMAR PO LTA BUR STON PA 'OD DMAR PO 'BYUNG BA}. {DE BZHIN DU NANG GZUGS MED PAR 'DU SHES PAS PHYI ROL GYI} {GZUGS DMAR PO KHA DOG DMAR PO LTA BUR STON PA 'OD DMAR PO} {'BYUNG BA RNAMS LA LTA BA 'DI NI ZIL GYIS GNON PA'I} {SKYE MCHED LNGA PA'O}]: (-adhya#tmam aru#pa sam%jn~i# bahirdha# ru#pa#n%i pashyati (P.120) lohita#ni lohita varn%a#ni lohita nidarshana#ni lohita nirbha#sa#ni tad yatha# bandhu ji#vaka pus%pam% sampannam% va# va#ra#n%aseya vastram% lohitam% lohita varn%am% lohita nidarshanam% lohita nirbha#sam% evam eva#dhya#tmam aru#pa sam%jn~i# bahirdha# ru#pa#n%i pashyati lohita#ni lohita varn%a#ni lohita nidarshana#ni lohita nirbha#sa#ni idam% pan~camam abhibhva#yatanam) [-adhya#tman arupa sam%jn~i# bahirdha# ru#pa#n%i pashyati lohita#ni lohita varn%a#ni lohita nidarshana#ni lohita nirbha#sa#ni tad yatha# bandhu ji#vaka pus%pam% sampannam% va# va#ra#n%aseya vastram% lohitam% lohita varn%am% lohita nidarshanam% lohita nirbha#sam evam eva#dhya#tmam aru#pa sam%jn~i# bahirdha# ru#pa#n%i pashyati lohita#ni lohita varn%a#ni lohita nidarshana#ni lohita nirbha#sa#ni idam% pan~camam abhibhva#yatanam]; The conceiving [of] the soul to have no body or form and that the external objects when viewed by it, if red, to appear with a red colour and with a red lustre or shine, as for instance the Bandhuji#va (or parasitet flower or a red piece of cloth of (Benares) Vara#nasi# showing a red colour and shining with a red lustre; in the same manner the inward consciousness (the soul) looking on the external red objects, they appear with a red colour and lustre -- this mode of conception is the fifth kind of a superior (or evident) notion. 1525. (6).(-{NANG GZUGS MED PAR 'DU SHES PAS PHYI ROL GYI GZUGS DKAR} (P.121) {PO KHA DOG DKAR PO DKAR PO LTA BUR STON PA 'OD DKAR PO} {'BYUNG BA RNAMS LA LTA STE, DPER NA SKAR MA PA SANGS KYI} {KHA MDOG KHA MDOG DKAR PO LTA BUR STON PA 'OD DKAR PO} {'BYUNG BA,} {DE BZHIN DU NANG GZUGS MED PAR 'DU SHES GYIS PHYI ROL GYI} {GZUGS DKAR PO KHA DOG DKAR PO DKAR PO LTA BUR STON PA} {'OD DKAR POR 'BYUNG BA RNAMS LA LTA STE,} {'DI NI GZIL GYIS GNON PA'I SKYE MCHED DRUG PA'O}: -{NANG GZUGS MED PAR 'DU SHES PAS PHYI ROL GYI GZUGS DKAR} {PO KHA DOG DKAR PO DKAR PO LTA BUR MTHONG BA 'OD DKAR PO} {'BYUNG BA RNAMS LA LTA STE, DPER NA SKAR MA PA SANGS KYI} {KHA MDOG KHA MDOG DKAR PO LTA BUR STON PA 'OD DKAR PO} {'BYUNG BA,} {DE BZHIN DU NANG GZUGS MED PAR 'DU SHES GYIS PHYI ROL GYI} {GZUGS DKAR PO KHA DOG DKAR PO DKAR PO LTA BUR STON PA} {'OD DKAR POR 'BYUNG BA RNAMS LA LTA STE,} {'DI NI GZIL GYIS GNON PA'I SKYE MCHED DRUG PA'O}: -{NANG GZUGS MED PAR 'DU SHES PAS PHYI ROL GYI GZUGS DKAR} {PO KHA DOG DKAR PO DKAR PO LTA BUR MTHONG BA 'OD DKAR PO} {'BYUNG BA RNAMS LA LTA STE, DPER NA SKAR MA PA BSANGS KYI} {KHA MDOG KHA MDOG DKAR PO LTA BUR STON PA 'OD DKAR PO} {'BYUNG BA,} {DE BZHIN DU NANG GZUGS MED PAR 'DU SHES GYIS PHYI ROL GYI} {GZUGS DKAR PO KHA DOG DKAR PO DKAR PO LTA BUR STON PA} {'OD DKAR POR 'BYUNG BA RNAMS LA LTA STE,} {'DI NI GZIL GYIS GNON PA'I SKYE MCHED DRUG PA'O}: -{NANG GZUGS MED PAR 'DU SHES PAS PHYI ROL GYI GZUGS DKAR} {PO KHA DOG DKAR PO DKAR PO LTA BUR MTHONG BA 'OD DKAR PO} {'BYUNG BA RNAMS LA LTA STE, DPER NA SKAR MA PA BSANGS KYI} {KHA MDOG GAM YUL BAA' RA} nA {SE'I RAS PHUN SUM TZOGS PA DKAR} {PO KHA MDOG DKAR PO LTA BUR STON PA 'OD DKAR PO 'BYUNG BA,} {DE BZHIN DU NANG GZUGS MED PAR 'DU SHES GYIS PHYI ROL GYI} {GZUGS DKAR PO KHA DOG DKAR PO DKAR PO LTA BUR STON PA} {'OD DKAR POR 'BYUNG BA RNAMS LA LTA STE,} {'DI NI GZIL GYIS GNON PA'I SKYE MCHED DRUG PA'O}: -{NANG GZUGS MED PAR 'DU SHES PAS PHYI ROL GYI GZUGS DKAR} {PO KHA DOG DKAR PO DKAR PO LTA BUR MTHONG BA 'OD DKAR PO} {'BYUNG BA RNAMS LA LTA STE, DPER NA SKAR MA PA BSANGS KYI} {KHA MDOG GAM YUL BAA' RA} nA {SE'I RAS PHUN SUM TZOGS PA DKAR} {PO KHA MDOG DKAR PO LTA BUR STON PA 'OD DKAR PO} {'BYUNG BA LA LTA BU'O,} {DE BZHIN DU NANG GZUGS MED PAR 'DU SHES GYIS PHYI ROL GYI} {GZUGS DKAR PO KHA DOG DKAR PO DKAR PO LTA BUR STON PA} {'OD DKAR POR 'BYUNG BA RNAMS LA LTA STE,} {'DI NI GZIL GYIS GNON PA'I SKYE MCHED DRUG PA'O}: -{NANG GZUGS MED PAR 'DU SHES PAS PHYI ROL GYI GZUGS DKAR} {PO KHA DOG DKAR PO DKAR PO LTA BUR MTHONG BA 'OD DKAR PO} {'BYUNG BA RNAMS LA LTA STE, DPER NA SKAR MA PA BSANGS KYI} {KHA MDOG GAM YUL BAA' RA} nA {SE'I RAS PHUN SUM TZOGS PA DKAR} {PO KHA MDOG DKAR PO LTA BUR STON PA 'OD DKAR PO} {'BYUNG BA LA LTA BU'O,} {DE BZHIN DU NANG GZUGS MED PAR 'DU SHES GYIS PHYI ROL GYI} {GZUGS DKAR PO KHA DOG DKAR PO DKAR PO LTA BUR MTHONG BA} {'OD DKAR POR 'BYUNG BA RNAMS LA LTA STE,} {'DI NI GZIL GYIS GNON PA'I SKYE MCHED DRUG PA'O}: [-{NANG GZUGS MED PAR 'DU SHES PAS PHYI ROL GYI GZUGS DKAR} {PO KHA DOG DKAR PO DKAR PO LTA BUR STON PA 'OD DKAR PO} [P.293] {'BYUNG BA RNAMS LA LTA STE DPER NA SKAR MA PA BA SANGS KYI} {MDOG DKAR PO DKAR PO LTA BUR STON PA 'OD DKAR PO 'BYUNG BA,} {DE BZHIN DU NANG GZUGS MED PAR 'DU SHES PAS PHYI ROL GYI} {GZUGS DKAR PO KHA DOG DKAR PO LTA BUR STON PA 'OD DKAR PO} {'BYUNG BA RNAMS LA LTA BA 'DI NI ZIL GYIS GNON PA'I} {SKYE MCHED DRUG PA'O}: (-adhya#tmam aru#pa sam%jn~i# bahirdha# ru#pa#n%i pashyati avada#ta#ni avada#ta varn%a#ni avada#ta nirbha#sa#ni tad yatha# ushanas ta#raka# varn%a avada#ta avada#ta varn%a avada#ta nidarshana avada#ta nirbha#sah% evam eva#dhya#tmam aru#pa sam%jn~i# bahirdha# ru#pa#n%i pashyati avada#tani avada#ta varn%a#ni avada#ta nidarshana#ni avada#ta nirbha#sa#ni idam% Sas%t%ham abhibhva#yatanam -adhya#tmam aru#pa sam%jn~i# bahirdha# ru#pa#n%i pashyati avada#ta#ni avada#ta varn%a#ni avada#ta nirbha#sa#ni tad yatha# ushanas ta#raka# varn%a ka#ya# varn%a avada#ta avada#ta varn%a avada#ta nidarshana avada#ta nirbha#sah% evam eva#dhya#tmam aru#pa sam%jn~i# bahirdha# ru#pa#n%i pashyati avada#tani avada#ta varn%a#ni avada#ta nidarshana#ni avada#ta nirbha#sa#ni idam% Sas%t%ham abhibhva#yatanam) [-adhya#tmam aru#pa sam%jn~i# bahirdha# ru#pa#n%i pashyati avada#ta#ni avada#ta varn%a#ni avada#ta nidarshan%a#ni avada#ta nirbha#sa#ni tad yatha# ushanas ta#raka# varn%a avada#ta avada#ta varn%a avada#ta nidarshana avada#ta nirbha#sa evam eva#dhya#tmam aru#pa sam%jn~i# bahirdha# ru#pa#n%i pashyati avada#tani avada#ta varn%a#ni avada#ta nidarshana#ni avada#ta nirbha#sa#ni idam% Sas%t%ham abhibhva#yatanam]; The incorporeal inward consciousness (the soul) shows the out- ward objects, when white, with a white colour and with a white lustre as for instance the planet Venus shows a white colour and white lustre -- in the same manner the conceiving [of] the inward consciousness (the soul) to have no body or form and that the external objects are considered by it, if yellow [white], with a yellow [white] colour and lustre -- this mode of conception is the sixth (degree of) superior notion. 1526. (7).{DE RNAM PA THAMS CAD DU GZUGS KYI 'DU SHES RNAMS LAS} (P.122) {YANG DAG PAR 'DAS TE THOGS PA'I 'DU SHES RNAMS NUB PAR GYUR} {CING SNA TZOGS KYI 'DU SHES RNAMS YID LA MI BYED PAS} {NAM MKHA' MTHA' YAS SO ZHES NAM MKHA' MTHA' YAS} {SKYE MCHED DZOGS PAR BYAS TE GNAS PA} {'DI NI GZIL GYIS GNON PA'I SKYE MCHED BDUN PA'O}: [-{DE RNAM PA THAMS CAD DU GZUGS KYI 'DU SHES RNAMS LAS} {YANG DAG PAR 'DAS TE THOGS PA'I 'DU SHES RNAMS NUB PAR GYUR} {CING SNA TZOGS KYI 'DU SHES RNAMS YID LA MI BYED PAS} {NAM MKHA' MTHA' YAS SO SNYAM NAS NAM MKHA' MTHA' YAS} {SKYE MCHED DZOGS PAR BYAS TE GNAS PA} {'DI NI ZIL GYIS GNON PA'I SKYE MCHED BDUN PA'O}]: (-sa sarvasho ru#pa sam%jn~a#nam% samatikrama#t pratigha sam%jn~a#na#m astam% gama#n na#na#tva sam%jn~a#na#m amanasi ka#ra#d anantam a#ka#sham ity a#ka#sha#nanty a#yatanam upasam%padya viharati idam% saptamam abhibhva#yatanam) [-sa sarvasho ru#pa sam%jn~a#nam% samatikrama#t pratigha sam%jn~a#na#m astam% gama#n na#na#tva samjn~a#na#m amanasi ka#ra#d anantam a#ka#sham ity a#ka#sha#nanty a#yatanam upasam%padya viharati idam% saptamam abhibhva#yatanam]; He having entirely disengaged himself from tiodily conceptions (or from the material world), the hindering notions thus being [having] vanished and no diverse ideas receiving [entering] any more into his mind, and thinking himself like the ether (or the infinite void space above) he dwells on that idea after having accomplished the sensation (or conception) of the infinite void space (or ether)--this the seventh kind of superior conception. 1527. (8).(-{RNAM PA THAMS CAD DU NAM MKHA' MTHA' YAS KYI SKYE MCHED LAS} {YANG DAG PAR 'DAS TE RNAM PAR SHES PA MTHA' YAS SO} {SNYAM NAS RNAM SHES MTHA' YAS SKYE MCHED DZOGS PAR BYAS TE} {GNAS PA 'DI NI GZIL GYIS GNON PA'I SKYE MCHED BRGYAD PA'I}) [-{RNAM PA THAMS CAD DU NAM MKHA' MTHA' YAS KYI SKYE MCHED} {YANG DAG PA LAS 'DAS TE RNAM PAR SHES PA MTHA' YAS SO} {SNYAM NAS RNAM SHES MTHA' YAS SKYE MCHED DZOGS PAR BYAS TE} {GNAS PA 'DI NI ZIL GYIS GNON PA'I SKYE MCHED BRGYAD PA'I}]: sa sarvasha a#ka#sha#nantya#yatanam% samati kramya#nantam% vijn~a#nam iti vijn~a#na#ntya#yatanam upasam%padya viharati idam as%t%amam abhibhva#yatanam; He in every respect elevating himself entirely above the infinite void space, thinking that the intellect is infinite; after having accomplished that idea, he perseveres in it and this is the eighth kind of superior conception. 1528. Sec.72.(-{ZAD PAR GYI SKYE MCHED BCU'I MING LA}) [-{ZAD PAR GYI SKYE MCHED BCU GNYIS KYI MING LA}]: [P.294] dasha kr%itsna#yatana#ni [-dva#dasha kr%itsna#yatana#ni]: Names of the Twelve Entire (Whole, Complete, Perfect) Senses or Ideas (or Elements), or Vehicles of Senses. 1529. (1).{ZAD PAR SNGON PO'I SKYE MCHED}: ni#la kr%itsna#yatanam; The notion (idea, conception, sense or element) of perfect blue. 1530. (2).{ZAD PAR SER PO'I SKYE MCHED}: pi#ta kr%itsna#yatanam; The notion (idea, conception, sense or element) of perfect yellow. 1531. (3).{ZAD PAR DMAR PO'I SKYE MCHED}: lohita kr%itsna#yatanam; The notion (idea, conception, sense or element) of perfect red. 1532. (4).{ZAD PAR DKAR PO'I SKYE MCHED}: avada#ta kr%itsna#yatanam; The notion (idea, conception, sense or element) of perfect white. 1533. (5).{ZAD PAR SA'I SKYE MCHED}: pr%ithivi# kr%itsna#yatanam; The notion (idea, conception, sense or element) of pure (or the whole) earth. 1534. (6).{ZAD PAR CHU'I SKYE MCHED}: ap kr%itsna#yatanam; The notion (idea conception, sense or element) of pure (or of the whole) water. 1535. (7).{ZAD PAR ME'I SKYE MCHED}: tejas kr%itsna#yatanam; (P.123) The notion (idea, conception, sense or element) of pure fire. 1536. (8).{ZAD PAR RLUNG GI SKYE MCHED}: va#yu kr%itsna#yatanam; The notion (idea, conception, sense or element) of the whole (or pure) air. 1537. (9).{ZAD PAR NAM MKHA'I SKYE MCHED}: a#ka#sha kr%itsna#yatanam; The notion (idea, conception, sense or element) of the whole void space or ether. 1538. (10).{ZAD PAR RNAM PAR SHES PA'I SKYE MCHED}: vijn~a#na kr%itsna#yatanam; The notion (idea, conception, sense or element) of the perfect understanding or intellect (or perfect knowledge). 1539. (11).{LA LAR ZAD PAR SA'O ZHES STENG DANG 'OG DANG THAD KAR} [P.296] {GNYIS SU MED CING TZAD MED PAR 'DU SHES SU BYED} [-{LA LAR ZAD PAR SA'O ZHES STENG DANG 'OG DANG THAD KAR} {GNYIS SU MED CING TZAD MED PAR 'DU SHES}]: pr%ithivi# kr%itsna#m ityeke sam%ja#nate ity u#rdhvam adhas tiryag advayam aprama#n%am [-pr%ithivi# kr%itsna#m ityeke sam%ja#nate ity u#rdhvam adhas tiryag aprama#n%am]; Some conceive that the primary element is earth, and that it is immense, all what is above, below and in an oblique situation with respect to it (her) being not different from it. 1540. (12).(-{LA LAR ZAD PAR CHU DANG ME DANG RLUNG DANG SNGON PO DANG} {SER PO DANG DMAR PO DANG DKAR PO DANG ZHES STENG DANG 'OG} {DANG THAD KAR GNYIS SU MED CING TZAD MED PAR 'DU SHES SU BYED}) [-{LA LAR ZAD PAR CHU DANG ME DANG RLUNG DANG SNGON PO DANG} {SER PO DANG DMAR PO DANG DKAR PO'O ZHES STENG DANG 'OG} {DANG THAD KAR GNYIS SU MED CING TZAD MED PAR 'DU SHES SU BYED}]: ap tejo va#yu ni#la pi#ta lohita#vada#ta kr%itsna#m ity eke sam%ja#nate ity u#rdhvam adhas tiryag advayam apraman%am; Others take for primary elements, water, fire, air, blue yellow, red and white colours and conceive that they not being different from what is above, below and in an oblique (or horizontal) situation are immense or infinite. 1541. Sec.73.(-{RNAM PAR THAR BA'I SGO GSUM GYI MING LA}) [-{RNAM PAR THAR PA'I SGO GSUM GYI MING LA}]: tri#n%i vimoks%a mukha#ni [1]; Names of the Three Doors of Emancipation. 1. Cf. D. LXXIII 1542. (1).{STONG PA NYID}: shu#nyata#; Vacuity, immatenality. 1543. (2).{MTZAN MA MED PA}: animittam; That has no appropriate name that cannot be defined by its criteria. 1544. (3).(-{SMON PA MED,} -{STON PA MED}) [-{SMON PA MED PA}]: apran%ihitam; Affectionless, the undecided, undeterrnined. 1545. Sec.74.{RTON PA BZHI'I MING LA}: catva#ri pratisaran%a#ni [1], (-A+B catva#ri pratisharan%a#ni); Names of Those Four Things That Must be Followed (or On Which One May Rely, Confide In, Etc.). 1. Cf. D. LIII. 1546. (1).{DON LA RTON PAR BYA'I TZIG 'BRU LA RTON PAR MI BYA}: (P.124) artha pratisaran%ena bhavitavyam% na vyan~jana pratisharan%ena; The sense (meaning) must be followed and not the letters. 1547. (2).{CHOS LA RTON PAR BYA'I GANG ZAG LA RTOG PAR MI BYA}: (-dharma pratisaran%ena bhatavyam% na pudgala pratisaran%ena) [-dharma pratisaran%ena bhatavyam% na pudgala pratisharan%ena]; One's trust or confidence must be placed in religion (morality or virtue) and not in man. 1548. (3).{YE SHES LA RTON PAR BYA'I RNAM SHES LA RTOG PAR MI BYA}: [P.297] (-jn~a#na pratisaran%ena bhavitavyam% na vijn~a#na pratisaran%ena) [-jn~a#na pratisaran%ena bhavitavyam% na vijn~a#na pratisharan%ena]; One should depend on wisdom (infinite knowledge) and not upon the acquired knowledge (or cognition). 1549. (4).(-{NGES PA'I DON GYI MDO SDE LA RTON PA BYA'I,} {DRANG BA'I DON GYI MDO SDE LA RTON PAR MI BYA}) [-{NGES PA'I DON GYI MDO SDE LA RTON PAR BYA'I} {DRANG BA'I DON GYI MDO SDE LA RTON PAR MI BYA}]: ni#ta#rtha su#tra pratisaran%ena bhavitavyam% na neya#rtha su#tra pratisaran%ena; Upon su#tras of real meaning or of good moral instruction one must (or should) depend and not upon those of modified signification. 1550. Sec.75.(-{SHES RAB RNAM PA GSUM GYI MING LA}) (P.124) [P.80] [-{SHES RAB RNAM PA GSUM GYI MING}] (-tri vidha#h% prajn~a#h%, -A+B tri vidha# prajn~a#) [NA]; The three kinds of knowledge. 1551. (1).{THOS PA LAS BYUNG BA'I SHES RAB}: sruta mayi# prajn~a#; Knowledge acquired by hearing. 1552. (2).{BSAM PA LAS BYUNG BA'I SHES RAB}: cinta# mayi# prajn~a#; Knowledge acquired by meditation. 1553. (3).{BSGOM PA LAS BYUNG BA'I SHES RAB}: bha#vana# mayi# prajn~a#; Knowledge acquired by consideration. 1554. Sec.76.(-{RIG PA'I GNAS LNGA'I MING LA}): (P.124) [P.20] [-{RIG PA'I GNAS LNGA'I MING}]: (-pan~ca vidya# stha#na#ni); The Names of the five classes of science. 1555. (1).{SGRA'I RIG PA}: shabda vidya#; The science of sounds or words. 1556. (2).{STAN TZIGS KYI RIG PA}: hetu vidya#; Logic or philosophy. 1557. (3).(-{NANG GI RIG PA}) [-{NANG RIG PA,} -{NANG DON RIG PA}]: (P.125) adhya#tma vidya#; The doctrine of mysteries (or theology). 1558. (4).{GSO BA'I RIG PA}: cikitsa# vidya#; Medicine, or the art of curing diseases. 1559. (5).{BZO'I GNAS KYI RIG PA}: (-shilpa stha#na vidya#, -shilpa karma stha#na vidya#) [-shilpa karmastha vidya#]; The science of mechanical arts (technology). 1560. Sec.77.{CHOS YANG DAG PAR LEN PA BZHI'I MING LA}: (P.125) catva#ri dharma sama#da#na#ni; Names of Four Pure (Fine) Moral Maxims. 1561. (1).(-{DA LTAR BYUNG BA LA BDE BA LA PHYI MA LA RNAM PAR} {SMIN PA SDDUG BSNGAL BA}) [-{DA LTAR BYUNG BA LA BDE LA PHYI MA LA RNAM PAR} {SMIN PA SDDUG BSNGAL BA}]: (-pratyutpanna sukham a#yatya#m% duh%kha vipa#kam%) [-pratyutpanna sukham a#yatya#m% duh%kha vipa#kam]; The pleasure (or happiness) of the present life will tum into pain in the next world. 1562. (2).(-{DA LTAR BYUNG BA LA SDUG BSNGAL BA LA PHYI MA} {LA RNAM PAR SMIN PA BDE BA}) [-{DA LTAR BYUNG BA LA SDUG BSNGAL PHYI MA} {LA RNAM PAR SMIN PA BDE BA}]: pratyutpanna duh%kham a#yatya#m% sukha vipa#kam; The fruit of the sufferings in this life is happiness in the next world. 1563. (3).(-{DA LTA BYUNG BA LA SDUG BSNGAL BA LA PHYI MA} {LA RNAM PAR SMIN PA SDUG BSNGAL BA}) [-{DA LTA BYUNG BA LA YANG SDUG BSNGAL LA PHYI MA} {LA RNAM PAR SMIN PA SDUG BSNGAL BA}: pratyutpanna duh%kham a#yatya#m% duh%kha vipa#kam; Misery in this life will produce misery in the next world 1564. (4).(-{DA LTAR BYUNG BA LA 'ANG BDE LA PHYI MA} {LA YANG RNAM PAR SMIN PA BDE BA,} -{DA LTAR BYUNG BA LA 'ANG PHYI MA} {LA YANG RNAM PAR SMIN PA BDE BA}) [-{DA LTA BYUNG BA LA YANG BDE LA PHYI MA} {LA YANG RNAM PAR SMIN PA BDE BA}]: (-pratyutpanna suh%kh%am a#yatya#m% suh%kha vipa#kam) [-pratyutpanna sukham a#yatya#m% sukha vipa#kam]; Happiness in this life will bring forth fruits of happiness in the next world also. 1565. Sec.78.{NOR BDUN GYI MING LA} (-{'PHAGS PA'I NOR BDUN GYI MING LA}): sapta dhana#ni: Names of the Seven Good Things, Faculties, Wealth. 1566. (1).{DAD PA'I NOR}: shraddha# dhanam; (P.126) The wealth of faith (belief) or piety. 1567. (2).{TZUL KHRIMS KYI NOR}: shi#la dhanam; The wealth of morality (or of good moral conduct). 1568. (3).{NGO TZA SHES PA'I NOR}: hri# dhanam; The wealth of shame or bashfulness. 1569. (4).{KHREL YOD PA'I NOR}: apatra#pya dhanam; The wealth of modesty, pudency, or chastity. 1570. (5).{THOS PA'I NOR}: shruta dhanam; [P.297] The wealth of learning, science, experience. 1571. (6).{GTONG BA'I NOR}: tya#ga dhanam; The wealth of gift, donation (relinquishment of worldly thoughts). 1572. (7).{SHES RAB KYI NOR}: prajn~a# dhanam; The wealth of wit (understanding, ingenuity, acute intellect). 1573. Sec.79.{BLA NA MED PA DRUG GI MING LA}: Sad% anuttarya#n%i (-A Sad% anuttarya#ni): Names of Six Excellent (Best, Supreme) Things. 1574. (1).{MTHONG BA BLA NA MED PA}: darshana#nuttaryam; The best sight (or one with etc.) (the best theory or speculation). 1575. (2).{THOS PA BLA NA MED PA}: shravan%a#nuttaryam; The best hearing (or the greatest experience and acquirement of holy science). 1576. (3).{RNYED PA BLA NA MED PA}: la#bha#nuttaryam; The best acquirement, gift, donation. 1577. (4).(-{BSLAB PA BLA NA MED PA}) [-{SLOB PA BLA NA MED PA}]: shiks%a#nuttaryam; The best learning or science. 1578. (5).{RIM GRO BYA BA BLA NA MED PA}: paricarya#nuttaryam; The best reception and showing of respect (or the best respectful reception and entertainment). 1579. (6).{RJES SU DRAN PA BLA NA MED PA}: anusmr%ity anuttaryam; The best recollection or remembrance. 1580. Sec.80.{BYIN GYIS BRLAB PA BZHI'I MING LA} (P.127) (-{BYIN BRLAB PA BZHI'I MING LA}): catva#ry adhis%t%ha#na#ni; On the Names of the Four Benedictions or Blessings. 1581. (1).{BDEN PA'I BYIN GYIS BRLAB PA}: satya#dhis%t%ha#nam; The blessing of truth. 1582. (2).{GTONG BA'I BYIN GYIS BRLAB PA}: tya#ga#dhis%t%ha#nam; The bestowing of a benediction on a gift. 1583. (3).(-{NYE BAR ZHI BA'I BYIN GYIS BRLAB PA}) [-{NYE BAR ZHI BAR BYIN GYIS BRLAB PA}]: upashama#dhis%t%ha#nam; An assuaging benediction. 1584. (4).{SHES RAB KYI BYIN GYIS BRLAB PA}: prajn~a#dhis%t%ha#nam; A benediction conferring wit or understanding. 1585. Sec.81.{MCHOG TU DGA' BA SNGON DU 'GRO BA'I CHOS DGU'I MING LA} [P.298] (-{MCHOG TU DGA' BA SNGON DU 'GRO BA'I CHOS DGU'I}): (-nava pramodya pu#rvaka# dharma -+A+B nava pramodya pu#rvaka# dharma#h%) [-nava pramodya pu#rvaka# dharma#h%]; On the Names of Those Nine Things That Precede an Exceeding[ly] Great Joy (or Pleasure). 1586. (1).{RAB TU DGA' BA LA DGA' BA SKYE'O} (-{RAB TU DGA' BA LAS DGA' BA SKYE'O}): pramuditasya pri#tir ja#yate; After great delight joy is produced. 1587. (2).{YID DGA' BAS LUS SHIN TU SBYANGS PAR 'GYUR RO} (-{YID DGA' BAS BA'I LUS SHIN TU SBYANGS PAR 'GYUR RO}): (-pri#ti manasah% ka#yah% prasrabhyate) [-pri#ta manasah% ka#yah% prasrabhyate +M. pri#ti manasah% ka#yah% prasrabhyate]; By the heart's (or mind's pleasure the body will be much refined (or purified). 1588. (3).(-{LUS SHIN TU SBYANGS PAS BDE BA MYONG BAR BYED DO}) [-{LUS SHIN TU SBYANGS PAS BDE BA MYONG BAR BYED}]: prasrabdha ka#yah% sukham% vedayati [+Ms%. prasrabha ka#yah% sukham% vedayati +Ms%. prasaddha ka#yah% sukham% vedayati]; By the great refinement (or exercise) of the body pleasure is enjoyed or felt. 1589. (4).(-{BDE BAR GYUR PA'I SEMS MNYAM PAR 'JOG GO}) [-{BDE BAR GYUR PAS SEMS MNYAM PAR 'JOG GO}]: sukhitasya cittam% sama#dhi#yate [-sukhita cittam% sama#dhi#yate]; By eujoying pleasure or happiness the mind is put in tranquil- lity (or it is free from passions --is absorbed in meditation). 1590.* (5).{SEMS MNYAM PAR BZHAG NA YANG DAG PA JI LTA BA BZHIN DU} {RAB TU SHES SO,} (-{SEMS MNYAM PAR BZHAG NAS YANG DAG PA JI LTA BA BZHIN DU} {RAB TU SHES SO}) [-{SEMS MNYAM PAR BZHAG NA YANG DAG PA JI LTA BA BZHIR DU} {MTHONG NGO}]: (-sama#hita citto yatha# bhu#tam% praja#na#ti) [-sama#hita citto yatha# bhu#tam% praja#na#t