Abhidharmakosa-Bha Ya of V: Asubandhu

Abhidharmakosa-Bha~ya
of VASUBANDHU
Volume IV
Abhidharmakosa-Bha~ya
of VASUBANDHU
The Treasury of the Abhidharma
and its (Auto) commentary
-
Translated into French lYy
Louis DE LA VALLEE Pouss1N
Annotated English Translation lYy

GELONG LODRO SANGPO
With a New Introduction lYy

BHIKKHU KL DHAMMAJOTI
Volume IV
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First Edition: Delhi, 2012
Translated from L' Abhidharmakosa de Vasubandhu
First edition 1823-1931, Paris, Paul Geuthner
Second edition 1971, Bruxelles, Institute Belga des Hautes Etudes Chinoises
© GELONG LODRO SANGPO

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Volume IV
• Outline of Chapter Nine

• Chapter Nine: Treatise of the Refutation of the Person
(Pudgalaprati1edhaprakarar:ia)
• Endnotes to Chapter Nine
• Bibliography
o A. Selected primary sources (Sanskrit, Pali, Chinese, TibetanJ
o Indices
o Selected secondary sources
• Indices
o Sanskrit-English Index-Glossary
o English-Sanskrit Index-Glossary
o Gathiis and Karikas
o Fragments of Sutras and Sastras
o Name Index: Siitras, Books, Scholars, Schools, etc.
Chapter Nine:
Treatise of the Refutation of the Person
(Pudgalaprati~edhaprakara,:ia)
t
Outline of Chapter Nine:
Treatise of the Refutation of the Person
(Pudgalaprati~edhaprakara,:za)
1. Vasubandhu's theory ofpersons ..................................................................................... 2523

1.1. Vasubandhu's theory of persons vs. non-Buddhist doctrines of self &
the impossibility of liberation in other doctrines .................................................. 2523
1.2. Vasubandhu's middle way argument for his theory ofpersons ............................ 2524
2. Vasubandhu's objections to the Viitsiputriyas' theory of persons ................................. 2525
2.1. The Viitsiputriyas' existence thesis & Vasubandhu's first objection to
their. theory of persons: two realities ..................................................................... 2525
2.1.1. The Viitsiputriyas' inexplicability thesis and aggregate-reliant
identity thesis ............................................................................................. 2526
2.1.2. Vasubandhu's objection from the point of view of the causal
reference principle ..................................................................................... 2526
2.1.3. The Viitsiputriyas' fire and fuel reply: three basic theses ......................... 2527
2.1.4. The Viitsiputriyas' middle way argument .................................................. 2527
2.1.5. The conventional definition of fire and fuel & Vasubandhu's
first three objections to the fire and fuel reply .......................................... 2527
2.2. The Viitsiputriyas' inexplicability thesis & Vasubandhu's
second objection to their theory of persons: the fifth.'category objection ............. 2530
2.3. Vasubandhu's third objection to the Viitsiputriyas' theory of persons:
the perceptual dilemma objection ........................... ,............................................. 2530
2.4. The Viitsiputriyas' explanation of aggregate-reliant identity &
Vasubandhu's two objections ............................................................................... 2531
2.5. The Viitsiputriyas' account of how we are known to exist by
the six consciousnesses ......................................................................................... 2531
2.5.1. Vasubandhu's first objection to the account: the objection
from knowledge of the existence of milk .................................................. 2532
2.5.2. Vasubandhu's second objection to the account: the objection
to the knowledge thesis .............................................................................. 2532
2.5.3. Vasubandhu's objection to the account from its incompatibility
with the Buddha's teachings onperception ............................................... 2534
2.5.4. Vasubandhu's objection to the account from its incompatibility
with the Buddha's enumerations of objects that are known to exist ......... 2536
2.5.5. Vasub~ndhu's objection to the account from its incompatibility
with the Buddha's teaching on the selflessness of a sense-faculty
of perception .............................................................................................. 2536
2.6. Vasubandhu's scriptural objections (seven passages) to the Viitsiputriyas'
theory of persons .................................................................................................... 2537
2.7. The charge of inconsistency with doctrines in satras the Viitsiputriyas
themselves accept as authoritative ..................................... ;.................................. 2540
2520 Treatise of the Refutation of the Person (Pudgalaprati~edhaprakara7Ja)
3. The Vatsiputriyas' objections to Vasubandhu's own theory of persons &

Vasubandhu's replies ...................................................................................................... 2542
3.1. First of five undesirable consequences of Vasubandhu' s
theory of persons: the Vatsiputriyas' objection from
the impossibility of omniscience & Vasubandhu's reply ..................................... 2542
3.2. Second of five undesirable consequences of Vasubandhu's
the passage on the bearer of the burden & Vasubandhu's
three arguments reply ............................................................................................ 2543
3 .3. First of three undesirable consequences of Vasubandhu 's
denial of the Vatsiputrlyas' theory of persons: the Vatsiputriyas'
objection from spontaneous birth & Vasubandhu's reply .................................... 2545
3.4. Third of five undesirable consequences of Vasubandhu's
theory of persons: the Vatsiputriyas' objection of one and many ........................ 2545
3.5. Fourth of five undesirable consequences of Vasubandhu's
the Fortunate One's rejection of the otherness and
sameness question & Vasubandhu's reply ............................................................ 2548
3.6. Second of three undesirable consequences of Vasubandhu's
denial of the Vatsiputriyas' theory of persons: the Vatsiputrlyas'
objection from the Buddha's rejection of nihilism & Vasubandhu's reply .......... 2554
3.7. Third of three undesirable consequences of Vasu bandhu 's
denial of the Vatsiputriyas' theory of persons: the Vatsiputriyas'
objection from the need for a basis for the coming to be and
passing away of aggregates & Vasubandhu's reply .............................................. 2554
3.8 Fifth of five undesirable consequences ofVasubandhu's theory:
the Vatsiputrlyas' objection from the Buddha's reference to
himself in a past life & Vasubandhu's reply ......................................................... 2555
3.9. Vasubandhu's objection: the Vii.tsiputriyas' theory of persons
makes liberation impossible, and his rejection of a reply to this objection .......... 2555
3.10. Vasubandhu's claim to present the middle way between
the extreme theories propounded by the Vii.tsiputrTyas and Nii.garjuna ................ 2556
4. The Vatsiputrlyas' and non-Buddhists' objections to Vasubandhu's
own theory of persons & Vasubandhu's replies ............................................................. 2557
4.0. Why in addition the non-Buddhists' views must be considered ........................... 2557
4.1. The opponents' objection: If there is no self and thoughts
are momentary, an account of the arising of a memory or
recognition of an object is not possible & Vasubandhu's reply:
no-self account of memory .................................................................................... 2558
4.2. The opponents' objection: Vasubandhu's denial of the existence
of a self implies that there is no agent of remembering &
Vasubandhu's reply ............................................................................................... 2560
Chapter Nine: Treatise of the Refutation of the Person 2521
4.3. The opponents' objection: Vasubandhu's denial of the existence

of a self implies that memory and consciousness are without
an owner or possessor & Vasubandhu's reply ...................................................... 2560
4.4. The opponents' objection: A self is needed to explain the occurrence
of a consciousness of an object & Vasubandhu's reply ........................................ 2562
4.5. The opponents' objection: If we are not selves, we cannot walk &
Vasubandhu's reply ................................................................,. .............................. 2563
4.6. The opponents' objection: Vasubandhu makes consciousness
into a self by making it an agent of the activity of apprehending
an object & Vasubandhu's reply ........................................................................... 2563
4.7. The opponents' objection: If thoughts arise from other thoughts,
the same kinds of thoughts always arise or they arise in
a fixed order & Vasubandhu's reply ..................................................................... 2565
4.8. The Vaise~ikas' objection: A self is needed as a basis for thoughts &
Vasubandhu's reply ............................................................................................... 2571
4.9. The Vaise~ikas' objection: Without a self there is nothing
for the sake of which action is undertaken & Vasubandhu's reply ...................... 2571
4.10. The Vaise~ikas' objection: Without a self to possess it there
can be no mind that conceives an "I"-& Vasubandhu's reply ............................... 2573
4.11. The Vaise~ikas' objection: Sensations cannot exist unless
there is a self as a basis from which they arise & Vasubandhu's reply ................ 2573
4.12. The Vaise~ikas' objection: Without a self there is no agent of
actions or subject that experiences their results & Vasubandhu's reply ............... 2573
4.13. The Vaise~ikas' objection: The existence of a self is required
to explain why wholesome or unwholesome actions do
not ripen in factors non-indicative of sentient beings;
beings not in sarp.siira do not accumulate merit and demerit
in the way that beings in sarp.siira do & Vasubandhu's reply ............................... 2575
4.14. The Vaise~ikas' objection: A past action cannot produce
a future effect if there is no self & Vasubandhu's reply ....................................... 2576
5. Concluding verses ........................................................................................................... 2580
Chapter Nine: 1
TREATISE OF THE
REFUTATION OF THE PERSON
(Pudgalaprati~edhaprakara1Ja )2
or
REFUTATION OF THE DOCTRINE OF THE SELF

(Atmavadaprati~edha)
1. Vasubandhu's theory of persons; F 230

2. Vasubandhu' s objections to the Viitsiputriyas' theory of persons; F 232
3. The Viitsiputriyas' objections to Vasubandhu's own theory of persons &
Vasubandhu's replies; F 254
4. The Viitsiputriyas' and non-Buddhists' objections to Vasubandhu's own theory
of persons & Vasubandhu 's replies; F 273
5. Concluding verses; F 300-1
{5),{;;BANDHU'S THEORY OF PERSONS; F 230-32

1.1. Vasubandhu 's theory of persons vs. non-Buddhist doctrines of self &
the impossibility of liberation in other doctrines; F 230
[Question:] - [If those who desire liberation were to apply themselves heedfully to
the "teaching" (sasana) of the Muni (viii. 40),] then is it the case that there is no
liberation outside of this doctrine (dharma) [-outside of Buddhism-] by relying on
other doctrines? 3
[Answer: 4] - There is no liberation outside of this doctrine, because other doctrines
are corrupted by a false view of a self [vitathatmadr~fi]. The self [iitman] [as other
doctrines conceive it] is not [as we conceive it5 only 6] a provisional designation
[prajfiapti7] for a stream of aggregates (skandhasaf!1tiina), but is a self as a substance
[dravya] which is independent or separate (antara) from the aggregates. By the
power [prabhava] of the "adhesion to the self' [iitmagriiha], the defilements [klesa]
arise; 8 the revolving of the threefold existence, or the circling of the three realms,
goes on; liberation is impossible. <231>
2524 Treatise of the.Refutation of the Person (Pudgalaprati~edhaprakara,:,,a)
1.2. Vasubandhu's middle way argument for his theory of persons; 9 F 231-32
[Question:] - How do we know that the expression [abhidhii.na] "self' [iztman; i.e.,
person] is only a provisional designation for a stream of aggregates and that it [does
not refer to something else,] does not exist as an independent or separate self? 10 { 9 a}
[Answer:] - We know this because no proof establishes the existence of a self
independent or separate from the aggregates:
1. no proof by means of direct perception [pratyak~a],
2. no proof by means of inference [anumana]. 11
If the self were a substance or real entity [dravya], separate like other entities
[bhii.va], 12 it necessarily would be attained (i.e., known) (1) by the apprehension of
direct perception as are the objects of the five sensory consciousnesses and of mental
consciousness [mental faculty (manas)] 13 or (2) by the apprehension of inference, as
are the five sense-faculties [indriya] which are subtle matter. <232>
In the case of the five Sf"nse-faculties, they are indeed known through inference: It is
common knowledge that, despite the presence of the general causes, an effect does
not occur if certain specific causes are absent: [for instance,] for the sprout [ankura]
to be able to arise, not only water, earth and human effort are necessary, but also the
seed. - Likewise, [for instance, in the case of the blind and the deaf], although the
general causes-the presence of an external object, mental application, etc.-are
present, the blind and the deaf do not see or hear, whereas the non-blind and the non-
deaf do see and hear. [We can thus infer that] the specific causes of the visual or
auditory consciousness must be absent among the former but present among the
latter: these [specific causes] are the sense-faculties, material sense-faculties made of
invisible and impalpable matter, and known only through inference. 14
[On the other hand,] as for [the existence of] a self which is independent or separate
from the aggregates, there is no direct perception or inference [to prove it]. We know
therefore that a self as a substance or real entity does not exist.
2. Vasubandhu's Objections to the Viitsfputrfyas' theory of persons 2525
{j)(;;BANDHU'S OBJECTIONS TO THE VATSlPUTRlYAS'

THEORY OF PERSONS; 15 F 232-54
VASUBANDHU'S OBJECTIONS RELATED TO INTERNAL
CONSISTENCY OF THE V.ATSIPUTRIYA'S THEORY:
2.1. Vasubandhu' s two realities objection to the Vatsiputriyas' theory of persons
(existence thesis; inexplicability thesis, aggregate-reliant identity thesis; fire and
fuel analogy; middle way argument); F 232
2.2. Vasubandhu's fifth category objection to the Vatsiputriyas' inexplicability
thesis; F 237
2.3. Vasubandhu's perceptual dilemma objection to the Vatsiputriyas' theory of
persons; F 237
2.4. Vasubandhu' s two objections to the Vatsiputriyas' aggregate-reliant identity
thesis; F 238
2.5. Vasubandhu's objection to the Vatsiputriyas' account of how we are known to
exist by the six consciousnesses; F 238
V ASUBANDHU' S OBJECTIONS RELATED TO SCRIPTURE:
2.6. Vasubandhu' s scriptural objections to the Vatsiputriyas' theory of persons; F 245
2. 7. Vasubandhu' s charge of inconsistency with doctrines in satras the Vatsiputriyas
themselves accept as authoritative; F 252-54
The Viitsfputrfyas' existence thesis & Vasubandhu 's first objection to

their theory of persons: two realities; 16 F 232-37
[Vasubandhu:] - The Vatsiputriyas [or Pudgalavadins], it is true, assert that a person
(pudgala 17 ) [who is neither the same as the aggregates (skandha) nor other than
them] exists fpudagalaf!t santam icchanti]. 18
We must examine whether this person exists
1. as a real entity (dravyatas) or
2. as a provisional designation, [of a nominal existence] (prajfiaptitas).
[Vasubandhu's Two realities objection:]
1. If it exists separately or by itself [bhiiviintara], like color or sound [rupiidi], then
the person exists as a real entity.
2. If it is only a collection or a complex [samudiiya], like milk [k~fra], then the
person exists as a provisional designation {9 b}. 19 <233>
[Vatsiputriyas:] - What is wrongI with accepting the first or the second hypothesis?
2526 Treatise of the Refutation of the Person (Pudgalapratifedhaprakara1Ja)
[Vasubandhu:] - 1. If the person is a real entity, it will be other [anya] than the
aggregates, because its nature exists [then] on its own [svabhavatvat], since each of
the aggregates is other than the others; [in that case], either
i. it will be produced by causes [kara1Ja] [and then it will not be eternal as you
say, and you will have to state its causes]; or else;
ii. it will be unconditioned (asarriskrra): and this is a non-Buddhist false doc-
trine (tfrthikadrftiprasarigal:i); if it were unconditioned, the person is not
able to "function" [or "be affected by anything or produce effects"] (niJ:ipra-
yojanatva). 20
It is thus fruitless to believe that the person is a real entity.
2. But if you admit that the person exists only on the level of a provisional designa-
tion, you abandon your doctrine and you side with our opinion.
2.1.1. The Viitsfputrfyas' inexplicability thesis and aggregate-reliant identity

thesis; 21 F 233
[Vatsiputriyas:] - We say that the person exists; (1) we do not say that it is a real
entity and (2) we do not say that it exists (LVP: only) as a provisional designation of
the aggregates: For us, the person (pudgala) is conceived [prajiiapyate] 22 "in reliance
upon aggregates" (skandhan upadaya) which are (i) internal or pertain to oneself
[adhyiitmika], (ii) appropriated [upiittii] and (iii) exist in the present [pratyutpanna;
vartamiina]. 23
2.1.2. Vasubandhu's objection from the point of view of the cau~al reference
principle; 24 F 233-34
[Vasubandhu:] - What an obscure statement (andhavacana) [that the person neither
exists as a real entity nor as a provisional designation]! What does the expression "in
reliance upon" (upiidiiya) mean?
1. If you explain [that a person is conceived] "in reliance upon aggregates"
(skandhiin upiidiiya) 25 as meaning "on the condition that aggregates have been per-
ceived" (skandhan alambya; iilambya = grhftvii, apekfya), 26 you end up saying: "The
i
provisional designation person occurs by taking the aggregates as an object"; [~ut] I
I
this means to recognize that the person is a word or conception referring only to I
J
the aggregates [and not to an independently existent person]; just as the provi'-
sional designation milk occurs taking only the constituents of milk, color, etc., as its
object. <234>
2. Vasubandhu's Objections to the Vatsfputrfyas' theory ofpersons 2527
2. If you explain [that a person is conceived] "in reliance upon aggregates"

(skandhiin upiidiiya) as meaning "in dependence upon the aggregates" (skandhiin
pratftya = priipya), the same conclusion follows [i.e., that the person is a word or
conception referring only to the aggregates and not to an independently existent
person]. You admit that it is the aggregates which are the cause (pratyaya) of the
provisional designation person [and not an independently existing person as you
claim].
2.u. The Vatsfputrfyas' fire and fuel reply: three basic theses; 21 F 234
[Viitsiputriyas:] - [The way milk is conceived] is not the way we conceive the person
and its relationship with the aggregates, but rather [we conceive the person] in the
way the world conceives fire [iigni] and its relationship with fuel [indhana].
1. The world conceives fire "in reliance upon fuel" (indhanam upiidiiya) { 10 a} :28
it does not conceive fire independent or separate from fuel.
2-3. The world believes that fire cannot be conceived if it either is or is not other
than fuel. 29 - If fire were other than fuel, the fuel [in burning material] would not
be hot. - If fire were not other than fuel, "what is burned" would be "what bums" it.
2.1.4. The.Vatsfputrfyas' middle way argument; F234

[Viitsiputriyas:] - Likewise:
1. we do not conceive the "person" as independent or separate from the aggre-
gates;
2-3. [Middle way argument:] we hold that the person cannot be conceived if it
either is or is not othet; than the aggregates. - If the person were other than the
aggregates, it would be eternal (siisvata) and thus unconditioned (asa1Jlskrta). - If the
person were not .other than the aggregates,. it would then be liable to annihilation
(uccheda).
2.1.5. The conventional definition offire andfuel & Vasubandhu'sfirst three

objections to the fire and fuel reply; F 234-37
[Vasubandhu:] - Define.fire [agni] andfuel [indhana] so that I can better understand
how fire is conceived in reliance upon fuel.
[Vatsiputriyas:] - [Conventional definition:] :What shall we say? Fuel is what is
burned [dahya] and fire is what bums it [dahaka]: if you want to have an answer,
here is the answer.
2528 Treatise of the Refutation of the Person (Pudgalaprati:jedhaprakarm:ia)
[Vasubandhu:]- [But these are mere conventional definitions]. The very things
I want to know with precision are: (1) what is the thing called what is burned and
(2) what is the thing called what burns it? <235>
[VasubandhuNii.tsiputriyas:] - It is commonly said that (1) the thing to be burned,
which is not burning [but can bum], wood [ka:jfha], etc., is called what is burned or
fuel; 30 (2) the thing which performs the action of burning [the wood, etc.], being
bright, intensely hot, blazing, is called what burns it or fire. By means of the latter,
i.e., the fire, [it is commonly said that] the series which constitutes the former,
i.e., the fuel, is ignited (idhyate = dfpyate) and reduced to ashes (dahyate = bhasmf-
kriyate);31 by means of the fire it is brought abo~t that each moment of existence of
the series (sarritati) of fuel differs from the preceding moment. - [Now analysis
/ shows that] fire and fuel are both composed of eight real entities; 32 yet fire arises in
dependence upon (pratftya) fuel, just as sour milk [dadhi] and vinegar [sukta] arise in
dependence upon milk [k:jfra] and wine [madhu]. This is why it is commonly agreed
tI:iat [fire is conceived] "in reliance upon fuel". {10 b}
[Vasubandhu:] - [First objection:] If this were the case, then fire is other than fuel,
because their time-periods are different (bhinnakala): first there is fuel and then fire.
[So] if your person exists in reliance upon the aggregates as fire exists in reliance
upon fuel, you would have to admit, [second objection:] that, arising in dependence
on the aggregates, it is other than the aggregates and, moreover, [third objection:]
[contrary to your view that a person is not impermanent,] that it is impermanent
(anityas ca prapnoti), [since the person arises in dependence upon aggregates].
2.1.s.1. The Vatsfputrfyas' own analysis and definition offire and fuel
(according to Vasubanphu) & Vasubandhu's three objections; F235-37
[Vii.tsiputriyas: Second definition: 33 ) - (1) The heat (u~man)--one of the elements,
namely, that kind of tangible which is heat-present in the burning thing, wood,
etc., 34 is fire [agni]; (2) the other three elements [i.e., earth, water and wind], which
conjointly arise with it [sahajata], are the fuel [indhana] [in reliance on which fire is
conceived]. Therefore your comments on the precedence of fuel do not hold.
[Three objections:]
[Vasubandhu:] - [Fir.st objection:] - But [according to this analysis] fire and fuel,
arising at the same time, are [still] "other" (anyatva), since their defining characteris-
tics are different (lak:jaJJ.abhedat). 35 <236>
The meaning that you attribute to the expression "in reliance upon" has again not
been explained. 36 Since fire and fuel are generated at the same time, how can one say
that fire is conceived in reliance upon fuel?--
2. Vasubandhu's Objections to the Vatsfputrfyas' theory of persons 2529
[Second objection:] - [-if the analyses are correct,] fire, which is one of the elements
of the object which is burning, does not have fuel, which is the other elements of the
said object, as a cause, since all these elements were generated at the same time, each
from its own separate cause. But neither can one say that the designation or con-
ception.fire had fuel as a cause (or object), since this des~gnation or conception is
applied to fire, the tangible "heat".37
If the Vatsiputriyas would say: - The expression "fire is conceived in reliance upon
fuel" is taken in the sense that fire coexists with fuel (sahabhava) or has fuel as its
basis (asraya). 38
[Vasubandhu:] - That is to say that the person coexists with the aggregates or has the
aggregates as its basis: (1) this then admits that it is other than the aggregates.
(2) And logic also claims that, just as fire does not exist when fuel is absent, so the
person does not exist without aggregates. You do not accept these conclusions; there-
fore your explanation is worthless. { 11 a}
[Vatsiputriyas:] - I have shown (F 234, line 15) that fire is not other than fuel
because, in this hypothesis, fuel would not be hot.
[Vasubandhu:] - [Third objection:] - What is the intrinsic nature of "hot"?
1. If hot were to be defined as being the tangible "heat", (namely, the element fire,)
as has been done above, then fuel itself will not be hot, (since fuel is the burning
object [i.e., the three elements] without the tangible "heat"). <237>
2. If one were to understand by hot that which is associated with heat (i.e., if one
accepts that fuel is called hot because of its association with heat), then this is the
reason that things, [even if] other (than "heat", which is hot by its intrinsic nature,)
are called hot: yet only the tangible "heat,, is designated by fire; all that is associated
with this tangible is designated by hot. To think thus is to admit that fuel is called
hot, but then again it is other than fire or the tangible "heat". 39
The Vatsiputriyas are thus not justified in saying that "fire is not other than fuel
because fuel [in burning material] is hot\'.
2.1.s.2. The Viitsfputrfyas' hypothetical burning material analysis offire and

fuel & Vasubandhu's two objections; F237
The Vatsiputriyas might then say, [in order to avoid the objection that fire is other
than fuel,] that burning wood [as a whole] is both fire and fuel.
[First objection:] - They should then explain what they mean by the expression "fire
[is conceived] in reliance upon fuel"!
2530 Treatise of the Refutation of the Person (Pudgalaprati~edhaprakara,:ia)
[Second objection:] - The person, (the active component of the "reliance" [upadiiya],)
would be the same as the aggregates, (the passive component of the said "reliance"):
no logical reasoning would be able to establish the non-sameness.
2.1.5.3. The conclusion of Vasubandhu 's critique of the fire and fuel reply; F 237
The thesis of the Vii.tsiputriyas, that the person is conceived in reliance upon the
aggregates in the same way [in which they believe] that fire is conceived in reliance
upon fuel, cannot be rationally established in any hypothesis. 40
2.2. The Vatsfputrfyas' inexplicability thesis & Vasubandhu 's second

objection to their theory of persons: the fifth category objection; F 237
[Vii.tsiputriyas:] - The person is inexplicable (avaktavya) with regard to its relation-
ship--its sameness or non-sameness-to the aggregates.
[Vasubandhu:] -Then you cannot distinguish or say, as you do:
There are five kinds or categories [paiicavidha] of "objects to be known"
Uiieya]:41
1-3. conditioned phenomena (sarJlskrta) or, in other words, past [atfta], pre-
sent fpratyupanna] and future [aniigata] phenomena; 42
4. unconditioned phenomena (asarJlskrta), 43
5. the inexplicable (or person fpudgala]). { 11 b}
The person, indeed, should also be inexplicable from this point of view: if it is inex-
plicable, one cannot say either that it is a fifth category44 or that it is not a fifth
category. 45
)
2.3. Vasubandhu's third objection to the Vatsfputrfyas' theory of persons:

the perceptual dilemma objection; F 237-38
[Vasubandhu:] - Let us examine on what the pudgala (person) relies. When con-
ceived, is a person conceived after aggregates are perceived (upalabhya) or after a
person is perceived?
L If the person relies on the aggregates [skandha], then the person exists solely as a
provisional designation (prajiiaptisat), since the person relies on the aggregates- and
not on the person. <238>
2. If the person relies on the person itself, why do the V ii.tsiputriyas say that the
provisional designation person exists "in reliance upon aggregates"? They should
have said "in reliance upon the person". But, indeed, they do not maintain that the
person is established in reliance upon the person.
2. Vasubandhu's Objections to the Vatsfputrfyas' theory ofpersons 2531
We are left with the fact that person is a simple provisional designation of the aggre-
gates.
2.4. The Viits'fputr'fyas' explanation of aggregate-reliant identity &

Vasubandhu's two objections; F238
[Viitsiputriyas:] - When aggregates are present (satsu skandhe~u), the person is
perceived (upalabhyate): 46 that is why we say that the provisional designation person
exists "in reliance upon aggregates".
[Vasubandhu:] - But in that case, (1) if a visible form [rupa] is perceived when
diverse causes, namely, the eye [cak~ur], mental application [manaskara], light
[aloka], etc., are present, must we conclude thereby that the designation visible form
exists "in reliance upon these diverse causes" [rather than because of the visible form
that is perceivedJ?47
(2) And just as a visible form (is other than the eye, mental application and light
present when a visible form is perceived), clearly a person would be other (than
aggregates p,:esent when a person is perceived). 48
2.5. The Viits'fputr'fyas' account of how we are known to exist by the six
consciousnesses; F 238-44
[Vasubandhu:]-Another point. By which of the six consciousnesses-visual, audi-
tory, olfactory, gustatory, tactile and mental consciousness-is the person perceived
(upalabhyate )?
[Viitsiputriyas:] - [It is perceived or known to exist] by the six consciousnesses.
[(l) Knowledge thesis:] - When the visual consciousness cognizes color and shape
(rupa = the body), it indirectly cognizes [prativibhavayati] the person [in dependence
upon them],49 and then we can say that the person is known to exist by means of the
visual consciousness.
[(2) Primary object non-otherness thesis and (3) primary object non-sameness thesis:]
- But the relationship of the person with color-shape is not describable as being the
same or other.
Likewise for the other consciousnesses: when the mental consciousness cognizes the
factors (dharma) (i.e., thought and thought-concomitants), it is aware of the person
[in dependence upon them]; the [person] is known therefore to exist by means of the
mental consciousness, {12 a} but its relationship with thought-thought-concomitants
is not describable as being the same or other. <239>
2532 Treatise of the Refutation of the Person (Pudgalaprati(fedhaprakara,:za)
2.s.1. Vasubandhu 's first objection to the account: the objection from
knowledge of the existence of milk; F 239
[Vasubandhu:] - It follows from this explanation that the person, just like milk
[k(ffra], etc., exists solely as a provisional designation. When the visual consciousness
cognizes the color of milk, it is aware of milk [in dependence upon it]: the milk is
then known to exist by means of the visual consciousness, but one cannot say that the
milk is the same as its color or other than its color. 50
Likewise for odor, taste and tangible: [for example,] the tactile consciousness cog-
nizes the tangible; from which there is the awareness of milk [in dependence
upon it]; the milk is then known to exist by the tactile consciousness, without
one being able to say that milk is the same as the tangible or other than the tang-
ible.
Indeed, milk is not fourfold: 51 thus it is not [the same as] color, odor, taste, tangible;
but, on the other hand, one cannot suppose that the milk is not made of [or is other
than] these four.
The conclusion is imperative: one designates a collection [samasta] of aggregates by
person, metaphorically, just as milk means a collection of color, odor, etc. They are
merely provisional designations or conceptions without reality. 52
2.s.2. Vasubandhu's second objection to the account: the objection to the

knowledge thesis; F 239-41
[Vasubandhu:] - What meaning do you, however, attach to the phrase [in Section
2.5], "When the visual consciousness cognizes color-shape, it is aware of the per-
son"?53 Do you mean to say [that a person is known to exist]
1. if color-shape is the cause of the perception (upalabdhi) of the person, or
2. if the person is perceived when color-shape is perceived? <240>
1. If the Viitsiputriyas answer that color-shape is the cause of the perception of the
person, but that, nevertheless, one cannot say that the person is other than color-
shape, { 12 b} then they cannot say [as they do] that the conditions and the causes
of the perception of color-light, eye and mental application-are other than color-
shape.
2. If the Viitsiputriyas answer that the person is perceived when color-shape is
perceived,54 we would ask whether one perceives the person
i. by means of the same perception by which one perceives color-shape, or
ii. by means of another perception.
i. In the first hypothesis, 55 the person is the same in intrinsic nature as color-shape
and the designation "person,, applies only to color-shape. It is thus impossible to

distinguish: "This is color-shape; that is the person." In the absence of this dis-
tinction, how can it be established that color-shape and the person exist [sepa-
rately]? The existence (astitva) of the person can only be established by this distinc-
tion.
This same argument can be used (for objects perceived by the other five conscious-
nesses) up to (and including) a factor (dharma) (perceived by the mental conscious-
ness).
ii. In the second hypothesis, 56 the time of the two perceptions being different, the
person inust be other than color-shape, just as yellow is other than blue and one
moment [k~a~a] is other than another.
This same argument can be used (for objects perceived by the other five conscious-
nesses) up to (and including) a factor (dharma) (perceived by the mental conscious-
ness).
2.s.2.1. The Vatsfputrfyas' reply from inexplicable perception & Vasubandhu 's
objection; F 240
[Vatsiputrfyas:] - Just as the person and color-shape [i.e., the objects of perception]
cannot be said either to be or not be other than one a!}other, so the perception of the
· person and the perception of color-shape cannot be said either to be or not be other
than one another.
[Vasubandhu:] - This point of view will oblige you to say that-the perceptions,
like [their objects, a person and color-shape, cannot be said either to be or not
be other than one another], and being thus inexplicable [avaktavya], they are not
part of the category of conditioned phenomena (see Section 2.2: F 237): but you
do not admit this thesis, since, for you, every perception is a conditioned phenome-
non.
2.s.2.2. The Vatsfputrfyas' argument for inexplicable perception &

Vasubandhu's objection; F 240-41
[Vasubandhu:] - If [the Vatsiputnyas state that] the person (pudgal<i) is an existing
entity which cannot be defined as being material form (i.e., the aggregate of material
form [rupa]) or as being non-material-form (i.e., the four aggregates without material
form, the aggregate of sensation[vedanaskandha], etc.), {13 a} why did the Fortu-
nate One say:
Material form and the other aggregates are not a self' 57?58 <241>
2534 Treatise of the Refutation of the Person (Pudgalaprati:jedhaprakarm:,,a)
2.5.3. Vasubandhu's objection59 to the account from its incompatibility with

the Buddha's teachings on perception; F 241-44
[First objection:]
[Vatsiputriyas:] - The person is perceived by the visual consciousness.
[Vasubandhu:] - Does this consciousness arise in dependence upon [pratftya]
(1) color-shape, (2) the person, or (3) both?
1. In the first hypothesis, one cannot maintain that this visual consciousness
(cak:jurvijiiiina) perceives (upalabh) [or knows] a person [to exist], because the
person is not the cognitive object (iilambana) of this consciousness any more than
is sound, etc. [i.e., the objects of the other consciousnesses]. Indeed, any conscious-
ness which arises in dependence on a specific kind of object has only that
kind of object as its cognitive object condition (iilambanapratyaya; ii. 62c): the
person, not being a condition of the visual consciousness, cannot be its object ..
Therefore, the visual consciousness does not perceive [or know] a person [to
exist].
2-3. As for the other two hypotheses, they contradict the sutra which states that the
visual consciousness arises in dependence on two things, 60 namely, the eye and color-
shape. The sutra says:
Bhik:jus, visual consciousness arises having the eye for its cause (hetu) and
color-shape for its condition (pratyaya = iilambanapratyaya). Every visual
consciousness arises in dependence on the eye and color-shape. 61
[Second objection:]
[Vasubandhu:] - Likewise, [contrary to their theory that a person cannot be said to be
permanent or impermanent,] if the person is the cause of the visual consciousness,
it must be impermanent (anitya), because the Siitra says:
All causes [hetu] and all conditions [pratyaya] that give rise to conscious-
ness are impermanent.
[Vatsiputriyas:] - [Our theory does not contradict this sutra, because] we maintain
that the person is not a cognitive object-the cognitive object condition (iilambana)-
of consciousness (vijiiiina). {13 b}
[Vasubandhu:] - Very well; but then [the person] is not cognizable (vijiieya), an
object of consciousness (vijiiiina); if it is not cognizable, it is not a cognizable
(jiieya), the object of cognition (jfiiina); if it is not a cognizable, how can you
establish that it exists? If you cannot establish that it exists, your system collapses.
[See F 244 (note), 248]. <242>
[Third objection:]
[Vatsiputriyas:] - We said that the person is perceived by the six consciousnesses. 62
[Vasubandhu:] - But if it is perceived by the visual consciousness, the person, just as
color-shape, .is other than sound; if it is perceived by the auditory consciousness, the
person, just as sound, is other than color-shape. And so on.
[Fourth objection from sense-faculties encounters: 63 ]
[Vasubandhu:] - Moreover, your thesis [that each of the six consciousnesses per-
ceives a person] is contradictory to the Sutra. The Sutra [Sense-organs passage]
says:
Brahmin, each of the five sense-faculties (i.e., the eye, ear, nose, tongue
and body) has its own domain (gocara) and object (vi1aya). Each of them
encounters (anubhavati) its own domain and its own object,64 and does not
encounter the domain and object of the others.
But the mental faculty encounters the domain and object of the first.five
sense-faculties, and the latter take recourse in the mental faculty [to give rise
to a conception of the objects they encounter]. 65 <243>
Or else, would you state, in agreement with the sutra, that the person is not the object
(vi~aya) (of the five sense-faculties)?
In this case, the person is not cognized (by the five sense-faculties): you are contra-
dicting your own system.66
2.s.3.1. The Vatsfputrfyas' reply to the objection from sense-faculties

encounters; F 243
[Vatsiputriyas:] - (You affirm, according to the sutra, that each of the five sense-
faculties has its own domain and object, and you condude that the person is not the
domain and object of visual consciousness ... ). But according to the sutra, the mental
faculty also has its own domain and object (and this is in contradiction to your
system). 67 Indeed, the $afprii,:iakopamasutra (The Simile of the Six Animals) says:
Each of the six sense-faculties has its own domain and object { 14 a}; each
seeks its own domain and object. 68
2.s.3.2. Vasubandhu 's rejection of their reply; F 243-44

[Vasubandhu:] - This sutra passage [quoted by the Vatsiputriyas] does not mean to
speak of the six sense-faculties; for the five material sense-faculties and the five
consciousnesses which depend on them do not "seek" to see, to hear, etc. - By the
2536 Treatise of the Refutation of the Person (Pudgalaprati~edhaprakara1Ja)
sense-faculty of the eye, etc., this siitra means the mental consciousness which is
induced and dominated by the eye, etc. 69 <244> In fact, the mental consciousness
which is isolated-that is to say, which is not induced and dominated by one of the
five material sense-faculties but only by the mental faculty-[seeking its own domuin
and object,] does not seek the domain and object of the five sense-faculties, but only
the sense-sphere of factors (dharmiiyatana). Thus the $afprli1Jakopama does not
contradict the siitra previously quoted.
2.s.4. Vasubandhu 's objection to the account from its incompatibility with the
Buddha's enumerations of objects that are known to exist; F 244
[Vasubandhu:] - The Fortunate One has said:
Bhiqus, I declare to you all the factors (dharma) which should be penetrated
(abhijfteya) and completely known (parijfteya) (unhindered path [iinantarya-
miirga], path of liberation [vimuktimiirga]), namely: the eye, color-form,
visual consciousness, visual contact, the sensation which arises conditioned
by contact of the eye, whether unpleasant, pleasant and neither-unpleasant-
nor-pleasant, ....
And so on until:
the sensation which arises conditioned by the contact of the mental faculty.
[He concluded:]
These are all the factors which should be penetrated and completely
known. 70
This text teaches us that the factors (dharma) to be penetrated and completely known
are only those enumerated. The person, however, does not appear in this list: there-
fore, it is not susceptible to being cognized (vijneya). This is because_the understand-
ing (prajnii) by means of which one penetrates or completely knows has the same
object (vi~aya) as the ordinary consciousness (vijniina) {14 b}. 71
2.s.s. Vasubandhu 's objection to the account from its incompatibility with the
Buddha's teaching on the selflessness of a sense-faculty of perception;
F244
[Vasubandhu:] - [The Vatsiputriyas] who maintain that the eye sees the person
should understand that the eye sees just that which is real in the person, (namely,
color-form: likewise for the other five sense-faculties). By saying that they see a self
in what is not a self, they fall into the abyss of bad views. 72 <245>
2. Vasubandhu's Objections to the Viitsfputrfyas' theory ofpersons 2537
2.6. Vasubandhu's scriptural objections (seven passages) to the

Vii.tsfputrfyas' theory of persons; F 245-52
[Vasubandhu:] 1. Also, the Buddha explained that what we call a person(pudgala)
is simply the aggregates [skandha]. In the Siitra On what a Human Being Is
(MiinufYakasutra), 73 he said:
Visual consciousness arises in dependence upon the eye and having color-
shape for its object and condition; because of the coming together [sa'!lni-
pata] of these three, contact arises; sensation, ideation, intention, etc., arise
at the same time [sahaja] as contact. 74
The last four terms--consciousness (vijniina), sensation (vedana), idea-
tion (sa'!ljnii), intention (cetanii) 75 -il.re non-material (arupin) aggregates
(skandha); the eye and color-shape are the aggregate of material form
(rupaskandha). When one says "human being"·[manu,rya], one means all of
these [four non-material aggregates, along with the sense-faculty]. In order
to express various nuances, one makes use of various terms, such as
"sentient being" (sattva), "man" (nara),."Manu-bom" (manuja), "young
man" (miinava), a "being who is nourished" (po~a), "individual" [puru~a],
"person" (pudgala), "living being" (jfva), a "being who is born" (jantu), 76
etc.
One speaks of them in the first person: "My eye sees color-shape", and
according to conventional expressions [vyavahiira]: "This venerable one is
of such and such a name (niima; Devadatta), of such and such a caste
LJiiti], of such and such a family (gotra; Kasyapa), _eats such and such
food [iihiira], experiences such and. such pleasure [sukha] and such and
such suffering [dulzkha], lives such. and such a length of life [dfrghayur];
he lives for such and such a long time [cirasthitika], his life ends in
such and such a manner [iiyulzparyanta]."77 <246> Bhik~us, know that
these are mere words [sa'!ljnii] or conventional expressions. All of these
phenomena [sarva ime dharmiilz] related to a person, which are imperma-
nent [anitya] and conditioned [sa1?Zskrta], arise from causes and con-
ditions created through actions, are dependently arisen (pratftyasamut-
panna ).
The Fm;tunate One declares that one is to take the sutras of explicit meaning
[nftiirtha] as refuge or authority [pratisara~a]. Now the sutras which we have
just quoted are of explicit meaning: therefore this passage should not be reinter-
preted.78 <247>
2538 Treatise of the Refutation of the Person (Pudgalaprati~edhaprakara,:za)
2. Moreover, the.Fortunate One said:

0 brahmin, when I say that everything exists [sarvamastfti], this refers to the
twelve sense-spheres (iiyatana; i. 20a). 79 <248>
Therefore, (i) if the person80 is not included in the twelve sense-spheres, then it does
not exist; while (ii) if the person is included, then one cannot say that it is an
inexplicable phenomenon.
3. This view is expressed in a siitra-accepted by the Vatsiputriyas-which says:
To the extent that there exists the eye, to the extent that there exists color-
form ... the Tathagata, 0 bhik~us, embr!lcing this collection, (namely, the
twelve sense-spheres [ayatana],) calls it "everything" [sarva], establishes
that "everything" exists, as so many factors in themselves.
But since a person is not listed here, how can one say that the person is a real entity?
<249>
4. In the Bimbisiirasiitra, the Fortunate One says:
The foolish and ignorant ordinary worldlings (prthagjana) become attached
to provisional designations or conceptions [prajfiapti], and imagine that
there is a self; but here there is no self or anything which belongs to a self,
but only the arising of this continuum ofunsatisfactoriness. 81
5. The perfected one (arhatt), Sila, 82 said to Mara: {15 b}
You, Mara, fall into bad views (kudr~tigata) by falsely maintaining that
a sentient b~ing [sattva] exists in this mass [pufica] of conditioning forces
(sa,riskiira) which are empty [of selfhood]: the wise understand that such a
sentient being does not exist. Just as the name "chariot" [ratha] is given to a
collection of its parts [arigusa,ribhara], so, by convention, we speak of a "sen-
tient being" in reliance upon the mass of aggregates [skandha].
6. In the K~udriigama, 83 the Buddha said to the Brahmin Badari: 84
Badari, those who listen to the teachings (dharma) can free themselves
[pramocana] from all the knots [sarvagrantha]: through thought [there is]
pollution, and [there is] also purification through thought. 85 <250> - The
self, in fact, does not have the nature of a self; it is through a mistaken
mental construction that one thinks that a self exists; there exists no sentient
being (sattva), no self [atma], but only factors (dharma) produced by causes:
aggregates ( skandha ), sense-spheres-of-consciousness ( ayatana ), elements
(dhiitu)-constituting the twelve "members of existence" (bhaviiriga)-when
examined in depth, no person (pudgala) 86 is perceivedin them. See internal
[phenomena] to be empty [of self], see external [phenomena] to be empty

[of self]; 87 and [even] the practitioners who meditate on emptiness do not
exist. 88 { 16 a} ·
7. The Siitra89 says:
There are five disadvantages [iidfnava] ensuing from the perception of a
"self' [iitmopalambha]: <251>
1. one holds an afflicted view [dr~{i] of a self [iitman], of a sentient being
[sattva], of a living being Ufva];
2. one does not distinguish oneself from non-Buddhist teachers [tfrthika];
3. one follows a wrong path [unmiirga];
4. one's thought [citta] does not seek emptiness, does not become con-
vinced of it, does not become established in it with satisfaction, or
become inclined toward it;
5. the qualities (dharma) of the noble ones (iirya) are not developed in
oneself.
2.6.1. The Vatsfputrfyas should not reject the authenticity of these siitras;
F 251-52
[Vatsiputriyas:] - These texts [grantha] are not to be accepted as authoritative
[pramii~a], because they are not read by our school [nikiiya] [or: because they are not
included in our collection of sutras (nikiiya)].
[Vasubandhu:] - What then is the authority in your system, (1) only your school [or
collection of sutras] or (2) the words of the Buddha [buddhavacana]?
1. If it is your school [or collection of sutras], then the Buddha is not your master,90
and you are not the sons or daughters of the Siikya.
2. If it is the word of the Buddha, why do you not recognize the authority of these
texts?
[The Viitsiputriyas:] - The alleged texts are not the authentic words of the Buddha,91
because our school does not read them [or: because they are not included in our
collection of sutras].
[Vasubandhu:] -That is not a good reason.
[Viitsiputriyas:] - How so? <252>
[Vasubandhu:] - Because all the other schools read these texts [or; because these
texts are included in all other collections of sutras], 92 and because these texts do not
contradict (1) other sutras or (2) the philosophical truth93 (dhannatii). And so, when
2540 Treatise of the R_efutation of the Person (Pudgalaprati~edhaprakara,:ta)
you are so bold as to bluntly reject these texts as being the words of the Buddha by
saying: "They are not authentic because we do not read them [or; because they are
not included in our own collection of sutras]", this is only pure impudence contrary to
all good sense.
2.1. The charge of inconsistency with doctrines in siitras the Viitsfputr'iyas

themselves accept as authoritative; F 252-54
1. [Vasubandhu:] - The position of the Vatsiputriyas is all the more inadmissible
since their school reads a sutra {16 b} which says:
All factors (dharma) are not the self and do not contain the self. 94
[Vatsiputriyas:] - Without a doubt, we read this sutra. But the person (pudgala) is
neither the factors (dharma) which serve it as its basis, nor other than these factors;
that is why it is said that "no factor is the self'.
[Vasubandhu:] - Very well; but it is asserted that the person cannot be perceived
by the mental consciousness, since the sutra clearly establishes that the mental
eonsciousness arises in dependence upon two conditions,95 (i) the mental faculty
(manas) and (ii) the factors (dharma).
2. , Moreover, how do you explain the sutra [accepted by them as spoken by the
Buddha] which says:
To recognize a self in that which is not a self is a mistaken [ viparyiisa]
ideation [sa1?1jiiii], a mistaken thought [citta] and a mistaken view [dr~fi]. 96
[Vatsiputriyas:] - This sutra says that it is a mistake to recognize a self in that which
is not a self; it does not say that it is a mistake to recognize a self in that which is a
self, <253>
[Vasubandhu:] - What do you mean by "that which is not a self'? Would you agree
that "the aggregates (skandha), sense-spheres (iiyatana) and elements (dhiitu) are not
a self'?
If so, [then when you say that a person is not one of these selfless factors,]that
contradicts your [earlier claimed] theory that ''the person (pudgala) neither is nor is
not color-shape, etc."97
3. Moreover, another sutra [in their collection] 98 says:
0 bhik~us, know that all the Brahmins and mendicants [sriima,:ta] who think
they perceive the self perceive only the five appropriative aggregates
[upiidiinaskandha ].
Therefore, it is not in a self or because of a self that one recognizes a self, but only in
the factors (dharma) which are not a self and which one falsely imagines to be a
self.99 [Thus all this is simply clinging to the selfless as a self.]
4. Another sutra [whose authority they accept] 100 says also:
All those who have remembered, do remember, or will remember their vari-
ous previous births, remember only the five appropriative aggregates.
Therefore, a person does not exist.
[Vatsiputrlyas:] - But the same sutra says: {17 a}
In a previous birth, I [ahal?l] had a visible form (color). 101
[Vasubandhu:] -This statement means to point out that the noble ones capable of
remembering their previous lives remember the various characteristics of their
stream in these lives. But the Buddha does not mean that he perceives a real person
(pudgala) possessing, in a previous birth, such and such a visible form, etc: for to
think in this way would be to lapse into the afflicted view of self (satkiiyadrf!i). Or
else, if that is the significance of this statement, the only recourse is to reject it as
non-authentic. 102 <254>
We conclude that the sutra, when it attributes the possession of a visible form, etc., to
a self, has a "person existing as a provisional designation or by way of conception"
[prajfiaptisatpudgala] in view; just as one speaks of a "heap" [rasi] which, as a mere
[collection of parts], has no unity, or a "current of water" [dhara] which, as a mere
succession [of waters], has not permanence. 103
2542 Treatise of the Refutation of the Person (Pudgalaprati:jedhaprakara,:ia)
3. :!!};;;VATSlPUTRlYAS' OBJECTIONS TO VASUBANDHU'S OWN

THEORY OF PERSONS & VASUBANDHU'SREPLIES; 104 F 254-73
FIVE UNDERSIRABLE CONSEQUENCES OF V ASUBANDHU'S THEORY OF
PERSONS:
3.1. The Vatsiputriyas' objection from the impossibility of omniscience; F 254-55
3.2. The Vatsiputriyas' objection from the passage on the bearer of the burden;
F 256-57
3.4. The Vatsiputriyas' objection of one and many; F 259
3.5. The Vatsiputriyas' objection from the Fortunate One's rejection of the otherness
and sameness question; F 262
3.8. Vatsiputriyas' objection from the Buddha's reference to himself in a past life;
F 271-72
THREE UNDESIRABLE CONSEQUENCES OF VASUBANDHU'S DENIAL OF THE
VA.TSIPUTRIYAS OWN THEORY OF PERSONS:
3.3. The Vatsiputriyas' objection from the spontaneous birth; F 258-62
3.6. The Vatsiputriyas' objection from the Buddha's rejection of nihilism; F 270
3. 7. The Vatsiputriyas' objection from the need for a basis for the coming to be and
passing away of aggregates; F 271
yASUBANDHU'S OBJECTION AND CLAIM:
3.9. Vasubandhu's objection: the Vatsiputriyas' theory of persons makes liberation
impossible; F 272-73
3.10. Vasubandhu's claim to present the middle way between the extreme theories
propounded by the Vatsiputriyas and Nagarjuna; F 273
3.t. First offive undesirable consequences ofVasubandhu's theory of

persons: the Viitsfputrfyas' objection from the impossibility of
omniscience & Vasubandhu 's reply; F 254-55
[Vatsiputrlyas: 105 ] - 1. [If this view, that a person is like a "current of water" is
correct,] then the Fortunate One will not be omniscient [sarvajna], because-seeing
that thought with its thought-concomitants is momentary, i.e., changes, arises and
perishes from moment to moment-the thought with its thought-concomitants is not
capable of cognizing all factors (dharma), [unless it can know all the factors at once,
and the Buddha rejected this view].
2. Omniscience can belong only to a self, to a person [without implying that this
person knows everything all at once].
3. The Viitsfputrfyas' Objections to Vasubandhu's own Theory of Persons 2543
[Vasubandhu: 106 ) - 1. We would reply that the person (pudgala) wiUthen be per-
manent or eternal [nitya; siisvata] if it does not perish when the thought [within
the continuum of aggregates called a person] perishes, a thesis which contradicts
your theory of a person of whom one cannot say that it is permanent or impermanent.
<255>
2. As for us, we do not say, (as the Mahasiirpghikas do,) that the Buddha is omnis-
cient in the sense that he knows all the factors (dharma) at one and the same time, 107
but rather in the sense that the word "Buddha" designates a certain stream and that to
this stream belongs this unique capability so that-by merely directing his thought-
there occurs immediately a non-mistaken knowledge of the object in regard to any-
thing he wishes to know: one therefore calls this stream by the name "Omniscient
One". 108 One moment of thought is not capable { 17 b} of knowing everything. On
this point, we have a stanza:
Just as fire [iigni], by the capacity [samartha] of its streani [saf!1tana], is
thoughtto be able to burn all things [one after another], so the [Buddha's]
omniscience [sarvavid] is asserted, because there is knowledge of all things
one after another [asakrt]. 109
[Viitsiputrlyas:] - How do you establish that the expression "Omniscient One"
should be taken to mean a stream and not a particular self with a knowledge of all
things?
[Vasubandhu:] - It is spoken of in Scripture, about the Buddhas of the past, present
and future (atftiidivacaniit). For example the stanza:
Buddhas of the past, Buddhas of the future and Buddhas of the present
destroy the sorrows [sokaniisa] ofmany.11°
But, in your system (see Section 2.2), the aggregates [skandha] e)':ist [as causally
conditioned factors] in the three periods o( time and the person (pudgala) does not.
{xxx} <256>
3.2. Second offive undesirable consequences ofVasubandhu's theory of

persons: the Vatsfputrfyas' objection from the passage on the bearer
of the burden & Vasubandhu 's three arguments reply; F 256-57
[Viitsiputriyas:] - If the term "person" (pudgala) designates only the five appropria-
tive aggregates (upiidiinaskandha; i. 8a), how can the Fortunate One say:
Bhilqus, I will explain to you the burden [bhiira], the taking up of the burden
[bhiiradiina], the laying down o(the burden [bhiiranik~epa"!Ja] and the bearer
of the burden [bhiirahiira]. 111
2544 Treatise of the Refutation of the Person (Pudgalaprati~edhaprakara"l}a)
[Vasubandhu:]- Why can he not express himself in these terms?

[Vatsiputriyas:] - Because, if the person is only a name given to the aggregates, it
cannot be the bearer of the burden [bharahara].
[Vasubandhu:]- Why not?
[Vatsiputriyas:] - Simply because it is not commonly recognized [drsyate] [that the
burden is the same as its bearer].
[Vasubandhu: First argument:] -Then do not speak of an inexplicable person be-
cause the inexplicable thing is not commonly recognized to exist.
[Second argument:] - Moreover, [if you state that the burden is not its bearer;] you
will have to give an account of the other statement of the aforementioned sutra,
namely, that thirst [tr~~a] is the ~aking up of the burden [bharadana]: for thirst is
• "aggregate", thus "burden", and [you just stated that] it is not commonly recognized
that a burden takes up itself. [In fact,] the "taking up of the burden" (i.e., that which
takes up the burden) is included in the aggregates, and likewise the bearer of the
burden also. These are the very aggregates which the Fortunate One designates by
-the name of "person, the bearer of the burden", as can be seen in the explanation
which he gives a little further on in the same sutra: <257>
[T(iird argument:] - After having said
that the burden [bhara] is the five appropriative aggregates,
that the taking up of the burden [bharadana] is thirst,
- that the laying down of the burden [bharanik~epa"l}a] is the abandoning of
thirst,
he says
that the bearer of the burden [bharahara] is the person fpudgala],
and fearing that somebody may understand the person {1 b} incorrectly, as a perma-
nent [nitya], inexplicable [avaktavya] real entity, he explains:
(It is just to conform to verbal convention that one says:) "This venerable
one is of such and such a name [nama], .. .lives for a such and such a
long time [cirasthitika], his life ends in such and such a manner [ayu?i-
paryanta]", [as in the Siitra On what a Human Being Is (Miinu~yakasutra),
above F 245],
so that it should be well understood that the person (pudgala) is inexplicable, imper-
. manent and without an intrinsic nature. 112 - The five appropriative aggregates are
unsatisfactory in their nature: therefore they receive the name burden; each of the
former moments of the stream attracts each of the later moments: the former
3. The Vatsfputrfyas' Objections to Vasubandhu's own Theory of Persons 2545
moments therefore receive the name bearer of the burden. 113 - Therefore, the person
is not a real entity. <258>
3.3. First of three undesirable consequences of Vasubandhu 's denial

of the Vatsfputrfyas' theory of persons: the Vatsfputrfyas' objection
from spontaneous birth & Vasubandhu 's reply; F 258-62
[Viitsiputriyas:] -The person (pudgala) really exists, for the sutra says:.
To deny apparitional sentient beings [or that sentient beings can be sponta-
neously born (in another world)] (sattva upapaduka), 114 that is a false view
(mithyad·mi). 115
[Vasubandhu:] - 1. But this [inexplicable person with whom you identify a] sentient
being is not [being said to be] spontaneously born. - [As for apparitional sentient
beings, who is denying them? In fact,] we accept the existence of t)lese sentient
beings as the Fortunate One analyzed them. For him, a stream of aggregates [skandha-
sal?ltana], (the stream of the five aggregates of the intermediate being)--,-liable to go
to another world without the intervention of a womb, an egg, or moisture--is des-
ignated as an apparitional sentient being. To deny the existence of an apparitional
sentient being thus defined is a false view, because this type of stream of aggregates
truly exists.
2. [Furthermore,] if you maintain that the denial of the person is a false view
[mithyadr~fi], you will have to say how this false view is abandoned. It cannot be
abandoned by the path of insight or by the path of cultivation, for (i) on the one hand,
the person is not included within the truths and, (ii) on the other hand, false view
{2 a} is not abandoned by the path of cultivation but by the path of insight. 116 <259>
3.4. Third offive undesirable consequences ofVasubandhu's theory of

persons: the Vatsfputrfyas' objection of one and many; F 259
[Viitsiputriyas:] - But a sutra says:
One person is born (utpadyate) into this world [for the welfare of the
many] .... 117
Therefore, the person is not the five aggregates, nevertheless, it really exists.
3.4.1. Vasubandhu'sfirst reply from unity, by way of a metaphorical

designation; F 259
[Vasubandhu:]-This is not the meaning of the sutra which metaphorically desig-
nates [upacara] as one unit that which exists only as one collection or complex
[samudaya]; just as the world speaks [metaphorically] of one grain of sesame seed
[tila], of one grain of rice [ta,:i~ula], one heap [rasi], one word [vacana] [when
referring to collections of elements] .118
3.4.2. Vasubandhu's second reply from birth & the debate about the birth of
persons; F 259-61
[VasubansJhu:] - Moreover, [if they accept this passage as a statement of doctrine
that requires no interpretation,] since the sutra attributes birth (utpattimattva) to the
person (pudgala), it would therefore be "conditioned" (sarµskrta), [which is contrary
to their own view].
[Vatsiputriyas: birth thesis:] - When the sutra refers to the person, the word "is
born" [utpadyate] does not have the same meaning as when one says that the aggre-
gates come to be [priidurbhiiva]. For the aggregates to come to be means to exist
after having been non-existent. Of the person, however, it is said that it is born
because, at a particular moment, the person acquires or appropriates [upiidiina]
different aggregates, 119 (for example, the mental faculty [manas] of a human instead
of the mental faculty of an animal).
Likewise, in the world, (1) when a certain person acquires a certain knowledge
[vidyii], one says that a sacrificer or priest [yiijiiika] is born, that a grammarian
[vaiyakara~a] is boni; (2) when a layman acquires certain marks [linga], one says
that a bhik~u or mendicant [parivriijaka] of a certain school is born: by these expres-
sions one does not mean that there really was "birth" of a sacrificer, of a mendi-
cant.120
Likewise, again, (3) when a different bodily state is acquired, one says that an old
man [vfr,:ia] is born, that a sick man [vyiidhita] is born;
[Vasubandhu'sfour replies to the birth thesis:]
[1. The Scriptural reply:]
This explanation of the phrase: "One person is born into this world" has been contra-
dicted by the Fortunate One in the Sutra of the Ultimate Emptiness (Paramartha-
sunyatasutra), 121 in which he says: <260>
0 bhik~us, there is action; there is retribution; 122 but, apart from the cal!sal
production of the factors (dharma) (which give the impression of a perma-
nent agent), one does not perceive an existing agent that lays down these
aggregates and that takes up other aggregates. 123
3. The Viitsfputrfyas' Objections to Vasubandhu's own Theory of Persons 2547
And since in the Phiilgunasutra, it is said,

0 Phiilguna, I do not say that there exists someone who acquires [or lays
down the aggregates], 124 {2 b} <261>
therefore no person exists that lays down (nik~eptar) or takes up (upadiitar) the
aggregates.
[2. The Illegitimate examples reply:]
Nevertheless, let us examine your examples, [sacrificer, ... old man and sick man]. 125
"A sacrificer or priest is born." What is the nature of that which becomes a sacrificer
[yiijiiika]?
i. Would you say that a person becomes a sacrificer? For this you would [first]
have to clearly establish the existence of a person.
ii. Would you say that it is the stream of thoughts and thought-concomitants? But
thoughts and thought-concomitants come to be anew each moment after having been
non-existent (pratik~af}am apiirvotpattit,,) 126 and they are not capable of laying down
and taking up.
iii. Would you say that it is the body [sarfra] (the sensory organism)? The same
difficulty [ensues] (tasylipi tathli) [as with the thoughts and thought-concomitants].
[3. The Otherness reply:]
Thus note that the knowledge, the acquisition of which by a so-called person
makes that person a sacrificer, is other than this person: in order that the com-
parison be justified, it will then be necessary that the aggregates acquired by the
person are other than the person; but this goes against your definition of a per-
son.
As for the example of the "old man" and the ''sick man" [vyiidhita], [we both believe
that] there is a succession of different bodies [or: that an old or sick body is other
than the body (before it comes to be old or sick)]. To hold that an old man is the
transformation of a young man is the Siiqikhya thesis of transformation (parif}iima),
a thesis already refuted. 127
Therefore, your examples are worthless.
[4. The Permanence reply:]
If you say_that the aggregates come to be anew [each moment] but that the person
does not, it follows that the latter not only is other than the aggregates but also is
permanent.
2548 Treatise of the Refutation of the Person (Pudgalaprati~edhaprakara1J,a)
3.4.3. Vasubandhu's third reply from otherness of the aggregates & its
debate; F 261-62
[Vasubandhu:] - In case they would say that [the person is not the same in existence
as the aggregates, since] the aggregates are five in number, but the person is single,
this is then to admit that the person is other than the aggregates.
[Viitsiputriyas:] - [No.] Your position is very similar, for you say that the fun-
damental material elements [bhata], earth, etc., are four and that the derivative ma-
terial form (upiidiiyarupa}-color, for example-is single, but that, nevertheless,
derivative material form is not other than these fundamental material elements. 128
<262>
[Vasubandhu: First response:] -This objection does not contradict us, but con-
tradicts the scholars [i.e., Buddhadeva], whose thesis is that derived material ele-
ments are nothing but the four [fundamental material] elements (bhutamiitrika-
pak~a).129
[Second response:] - But, to adopt, [for argument's sake,] this thesis which you
wrongly attribute to us, we would then say that just as derived material elements
would be nothing but the four elements, so the five aggregates, [contrary to your own
theory,] would be nothing but the person (pudgala).
3.5. Fourth offive undesirable consequences of Vasubandhu 's theory of

persons: the Vatsfputrfyas' objectionfrom the Fortunate One's
rejection of the otherness and sameness question & Vasubandhu's
reply; F 262
[Viitsiputriyas:] - If the person (pudgala) were only a word serving to designate the
five aggregates [skandha] [or were nothing but the aggregates], {3 a} why has the
Fortunate One not settled the question of whether the living being (jfva) is or is not
other than the body? 130 <263>
[Vasubandhu:] - Because the Fortunate One takes into account the mode of thinking
or intention (iisaya) of the questioner. By living being (jfva), the latter understands
not an entity of reason, a simple provisional designation of the aggregates, but a
person that is one [eka] and is a real entity [dravya], a soul [puru~a]; and [the
questioner] is thinking of this person when he asks whether the living being is the
same as the body or other than the body. This living being does not exist ultimately:
[this living being] does not maintain a relationship of sameness or otherness with
anything whatsoever: the Fortunate One therefore declines to answer that it is or is
not other [than the body]. In the same way, one cannot say that the hairs of a tortoise
are hard or soft. 131
3. The Viitsfputrfyas' Obje,ctions to Vasubandhu's own Theory of Persons 2549.
The ancient masters have already explained this difficulty. There was once a ven-
erable one (bhadanta) named Niigasena, possessing the three clear knowledges
(vidyii; vii. 45), the six superknowledges (abhijnii; vii. 42) and the eight liberations
. (vimok~a; viii. 32).
At that time, King Milinda approached the elder [sthavira] and said::... "Venerable
one, I have come to ask you a question. But mendicants. [srama!la] like to talk a lot
[bahubollaka]: 132 Can we agree that the venerable one will answer quite plainly to the
questions which I will raise?"
Niigasena accepted his request and the King asked: - "Is the living being the same as
the body or either than the body?"
Niigasena replied: - "There is no good reason to answer this question."
[King Milinda:] - "But venerable one, haven't we just made an agreement that you
will answer quite plainly? Why do you sidestep the question and not answer?"
[The Elder Niigasena:] - "O great king, I would like to ask you a question. But kings
like to talk a lot [bahubollaka]: Can we agree that the King will answer quite plainly
to the question which I will raise?"
The King consented and Niigasena asked: - "Do the mango trees in the King's palace
give sweet fruit or sour fruit?"
And the King answered: - "But there are no mango trees in my palace."
Niigasena protested just as the King had protested: - "But great king, haven't we
[just] made an agreement that you will answer quite plainly? Why do you sidestep
the question and not answer?"
The King said: "But since there are no mango trees in my palace, how could I answer
t~at they give sweet fruit or s~ur fruit?"
[The Elder Niigasena:]..::: "Likewise, 0 King, since the living being does not exist,
therefore one cannot answer your question and say that it is the same as the body or
other than the body." 133 <264>
We can now understand why the Fortunate One has not settled the question of the
sameness or non-sameness of the living being and the body.
3s'.1. The Vatsfputrfyas' objection: the Fortunate One should have answered
if the person did not exist & Vasubandhu 's reply; F 264-66
[Viitsiputrlyas:] - But, if the "inexplicable" (avaktavya) person (pudgala) does not
exist, why does the Fortunate One not answer that the living being (jfva) does not
ultimately exist?
[Vasubandhu:] - Because he takes into account the mode of thinking or intention

[asaya] of the questioner, since the latter might have asked the question thinking that
the living being is the stream of the aggregates.
1. If the Fortunate One were to answer that the living being does not ultimately
exist, the questioner would fall into a false view (mithyadr~fi; v. 7), [since he would,.
have adopted the extreme view (of annihilation), that there is no living being at
all].
2. Moreover, since the questioner is not capable of understanding dependent origi-
nation (pratftyasamutpada; v. 7), he is not a suitable receptacle for the True Doc-
trine: 134 the Fortunate One therefore did not tell him that the living being exists as
provisional designation.
The explanation we have given here is the same one that the Fortunate One for-
mulates:
Ananda, the non-Buddhist mendicant Vatsagotra came to ask me this par-
ticular question: "Is there or is there not a self (atman)?" I did not answer
him.
i. Indeed, to answer that there is a self would have been to contradict
the truth of things, because all factors (dharma) {4 a} are without a
self or have no relationship with a self;
ii. if I had answered that there is no self, would Vatsagotra, who was
already confused, not have become even more confused, for he
would have thought: "I thought that a self exists, but now this self
does not exist." 135 <265>
In comparison with the confusion of the belief in the existence of a self,
this second confusion is more serious. 0 Ananda, whoever believes in
the self falls into the extreme view of etemality (sasvatanta); whoever be-
lieves that the self does not exist falls into the extreme view of annihilation
(ucchediinta). 136 Light error, heavy error;
and so on.
It has been said [by Kumaralabhl:!-]: 137
Taking into account the wounds made by the teeth of afflicted views [dr~fi-
da,ri~fra] and, on the other hand, the dropping [bhra,risa] of wholesome
actions, the Victors [iina] teach the "law" [dharma] in the manner in which
the tigress [vyaghra] carries her young [pota] [in her teeth neither too tightly
nor too loosely so they might not drop ]. 138 <266>
3. The Viitsfputrfyas' Objections to Vasubandhu 'sown Theory of Persons 2551
Those who accept the existence of the self are pierced by the teeth of afflic-
ted views; those who do not acknowledge the conventional [sami:rti] self
drop their wholesome [kusala] actions, their young. 139
And again:
Since a real living being (jfva) does not exist, the Fortunate One does not say
that the living being is or is not other than [the body]; neither does he say
that the living being does not really exist, fearing that someone would think
that it does not even exist as a provisional designation [prajiiapti]. 140
The presence [of the aggregates that are the] good [subha] and bad [asubha]
effects [of actions] in the stream of the aggregates is called the living being
(jfva): if the Fortunate One were to teach that the living being does not exist,
[someone could think that he taught the view that] the effects would not
exist there. 141 { 4 b}
And if the Fortunate One does not teach that the so-called living being is a
mere provisional designation [prajiiaptimiitra] for the aggregates [skandha],
it is because he sees that the questioner is not capable of understanding the
teaching of emptiness [sunyatii]. 142
Therefore it is because the Fortunate One takes into account the mode of
thinking or state of mind [iisayiipek,sya] of Vatsa that, asked whether a self
does or does not exist, he did not answer. But if the self were to exist, why
would he not have answered that it exists? 143 <267>
3.s.2. Vasubandhu 's account of the Fortunate One's silence on the remainder
of the fourteen questions; 144 F 267-68
[The four questions whether the world is eternal,' etc:]
[Vasubandhu:] - The Fortunate One does not answer the four questions of whether
the world (loka) is eternal, [not eterp.al, both or neither): 145 again, this is because he
takes into account the mode of thinking or state of mind of the questioner.
1. If the questioner were to equate the world (loka) with the self (iitmqn), the four
alternatives [that
i. the world is eternal,
ii. the '-3/0rld is not eternal,
iii. the world both is and is not eternal,
iv. the world neither is nor is not eternal,]
would be incorrect, since the self does not ultimately exist.
2. If the questioner were to equate the world (loka) with [the collections of aggre-
gates that comprise] cyclic existence [saf!?siira], the fol.Jr alternatives would again be
incorrect:
i. if cyclic existence were eternal, no one could attain final nirva,:ia [pari-
nirva,:ia];
ii. if it were not eternal, all could attain final nirva,:ia through spontaneous
annihilation and not through effort;
iii. if it were both eternal [in some of its parts] and non-eternal [in others], then
some could not attain final nirva,:ia and others -would attain it spontane-
ously;
iv. if one were to say that the world (loka), in the sense of cyclic existence
(saf!?siira), neither is nor is not eternal, then that would mean to say that
sentient beings both attain and do not attain final nirvii,:ia: a contradiction in
terms.
Indeed, final nirvii,:ia is possible through [making an effort to traverse] the (noble)
path; therefore, none of these four categorical answers are acceptable. {5 a} This
case is like that of the naked Jain listener [nirgranthasriivaka] who, holding a spar-
row [ca{aka] in his hand behind his back, asked the Buddha if this bird was dead or
alive; the Buddha did not answer, 146
[The four questions whether the world does come to an end, etc:]
[Vasubandhu:] - The four questions as to whether the world is infinite (anantaviin),
i.e., whether it does, [does not, both does and does not, or neither does nor does not]
come to an end, has the same meaning as the four questions concerning the eternity
of the world, 147 and therefore present the same flaw. <268>
How do we know that "the infinity of the world" should be understood in this sense?
The non-Buddhist (tfrthika) mendicant Uktika [or Muktika], 148 after having asked
the Fortunate One the same four questions about infinity, [and was given the same
response,] used a roundabout means in order to repeat his question, asking: "Does
the whole world attain liberation by the (noble) path, or only a part of the world?" 149
Ananda then said to him: "You have already asked the Fortunate One this question.
Why do you repeat it by changing the words?"
[The four questions whether the Tathagata exists after death, etc:]
[Vasubandhu:] - If the Fortunate One did not answer the four questions as to whether
the Tathii.gata exists after death, [i.e., whether he,does, does not, both does and does
not, or neither does nor does not exist after this_,] this is again because he took into
account the mode of thinking or state of mind of the questioner, since the latter
understands by Tathiigata a "self' liberated from ·defilements. <269>
3.5.3. Vasubandhu 's objection: the Viitsfputyrfyas cannot account for the
Buddha's silence about his existence after death; F 269---70 ·
[Vasubandhu:] - It is [now] our turn to question the followers of the self.

The Fortunate One, according to you, declared that the person (pudgala), when alive,
exists: 150 why did he not declare, [with reference to himself,] that a person exists after
death?
If the Viitsiputriyas answer that the Fortunate One keeps silent on this point because
he fears that the disciples-by admitting the survival of the person (pudgala) named
Tathiig~ta-would fall into the afflicted view of et/rnality or permanence, we would
ask why the Fortunate One made certain other declarations. He predicted:
Maitreya, you will someday become a Tathiigata Arhat Samyaksarµbuddha, 151
{5 b}
and speaking of one of his disciples who had died, he said:
So and so, at present, is reborn in such and such a place. 152
Would these discourses not also have to be defiled by the afflicted view of eternality?
3.5.3.t. Vasubandhu 's demonstration that the Buddha did not answer the
question concerning his existence after death because the questioner
assumed that the Buddha was a self; F 269-70
[Vasubandhu:] - 1. If the Viitsiputriyas answer that the Fortunate One states nothing
about whether the Tathiigata exists after death because he knows [of the existence of]
the person 153 (pudgala) before the persons' final nirva,:ia, but he does n~tknow [of
the existence of the; person] ,after [the person's final nirva,:ia], (i) that would then be
out of ignorance that the Tathagata does not make any declaration about whether the
Tathiigata exists after death-to speak in this way is to deny the omniscience 154 of the
Master. (ii) Much rather, one should believe that, if the Fortunate One refrains from
any declaration, it is because the "self' that the questioner is aiming at when speak-
ing of the Tathiigata does not ultimately exist. <270>
2. But if the Viitsiputriyas say that the Fortunate One knows [of the existence of]
the person after the person's final nirvtitJa, even though he does not make a statement
on this subject, and that the person exists although not being the object of a
declaration of the Fortunate One-we take it as established that the Vatsiputriyas
accept that the person (pudgala) is eternal or permanent.
If the Vatsiputriyas say that this point "whether the Fortunate. One does or does not
know that the person [exists after the persons' final nirva,:ia"] is also inexplicable,
they are then moving toward saying that everything is inexplicable and that one
cannot say that the Fortunate One either is or is not omniscient. 155
3.6. Second of three undesirable consequences of Vasubandhu 's denial

of the Vatsfputrfyas' theory ofpersons: the Vatsfputrfyas' objection
from the Buddha's rejection of nihilism & Vasubandhu 's reply; F 270
[Vatsiputriyas:] - The person (pudgala) really exists, for it is said that:
To say that the self (atman) does not truly or really exist156 is a wrong view
(dr~tisthana).
[Vasubandhu:] - This is not a proof, for it is also said that it is a wrong view to
affirm the existence of a self (atman). 151 Scholars of the Abhidharma think that these
wrong views are, respectively, the belief in the etemality of the self (atman) and
the belief in the annihilation of the self because these two extreme afflicted views
(anta-dr~ti) merge with the two branches of the afflicted view of holding to an ex-
treme (antagraha-dr~ti) (v. 7). This doctrine is certain, for it is formulated in the
Vatsagotrasii.tra:
Ananda, those who claim that the self exists fall into the extreme of the
belief in eternality (sasvata-dr~fl); those who claim that the self does not
exist fall into the extreme of the belief in annihilation (uccheda-dr~ti). 158
{6 a} <271>
3.7. Third of three undesirable consequences ofVasubandhu's denial of

the Vatsfputrfyas' theory of persons: the Vatsfputrfyas' objection
from the need for a basis for the coming to be and pas~ing aw~y of
aggregates & Vasubandhu's reply; F 271
[Viitsiputriyas:] - If the person (pudgala) does not exist, what is it that wanders in
cyclic existence (sa1'J1,sara)? Indeed, one cannot claim that cyclic existence itself
wanders.
Moreover, the Fortunate One has said:
Sentient beings [sattva], hindered [nivara,:ia] by ignorance, fettered [sa1'J1,-
yojana] by thirst or craving [tr~,:ia], wander in cyclic existence, either among
hell beings, or among animals, or on the path of the hungry ghosts [preta],
humans, gods; in this way they experience every unsatisfactoriness for a
long time. 159
[Vasubandhu:] - How does the person (pudgala) wander in cyclic existence (saTJ'l-
sara)? Would you say that this wandering consists of abandoning old aggregates
[skandha] and taking up new aggregates? But we have shown [in Section 3.4.1,
above F 259] that this explanation is unacceptable.
The good explanation is simple: we say of the fire which bums a jungle that it moves
although it is only momentary fires, because the latter constitute a continuum; like-
wise, the constantly renewed aggregates in concert receive, metaphorically, the name
sentient being; thus, supported by thirst or craving, the collection of aggregates called
a sentient being wanders in saTJ'lsii.ra. (Compare iii. 18; above F 260, note).
3.8. Fifth offive undesirable consequences ofVasubandhu's theory:

the Vatsfputrfyas' objection from the Buddha's reference to himself
in a past life & Vasubandhu 's reply; F 271-72
[Viitsiputriyas:] - If only the aggregates [skandha] exist, we do not see how one
could explain these words of the Fortunate One:
At that time and place, I was the master Sunetra. 160 <272>
Indeed, in your hypothesis that only the aggregates-metaphorically termed "!"-
exist, since the past aggregates [of Sunetra] cannot be the present aggregates [of the
Fortunate One], the Fortunate One cannot express himself in this way.
[Vasubandhu: First reply:] - But what is the thing which the Fortunate One calls "I"?
The person (pudgala), you would say: but in that case-'-the "I" of the past being the
same as the "I" of the present-the "I" would be eternal or permanent.
· [Second reply:] - Therefore for us, when the Fortunate One says: "I was the master
Sunetra", he is teaching us that the aggregates which constitute his present "self' are
part of the same stream as the aggregateswhich constitute Sunetra, just as one says:
"This same burning fire has moved." 161 { 6 b}
3.9. Vasubandhu's objection: the Vatsfputrfyas' theory of persons makes

liberation impossible, and his rejection of a reply to this objection;
F 272-73
[Vasubandhu:] - You affirm the existence of a real self: confessing that the Buddhas
Tathiigatas alone see it clearly (since it is subtle).
But if the Buddhas see the self, they would produce a very powerful adhesion
to the self (ii.tmagraha); from this adhesion to the self there would arise in them
the adhesion to mine or things pertaining to-a self [atmfya]; from these two adhesions
2556 Treatise of the Refutation of the Person (Pudgalaprati~edhaprakarar;a)
there would arise in them passionate fondness [sneha] for the self and for "mine" or
things pertaining to a self. The Fortunate One says, indeed:
Whosoever adheres to a self, adheres to "mine" or things pertaining to a self.
Adhering to mine or things pertaining to a self, they become attached to the
aggregates as if they were the self and mine or things pertaining to a self.
Therefore, there would be the afflicted view of self (satkayadr~ti; v. 7) among the
Buddhas; they would be fettered by strong passionate fondness for the self and for
"mine" or things pertaining to a self; they would be very far from liberation. 162 <273>
[Viitsiputriyas:] - Passionate fondness for the self does not occur in regard to the
self. Let us explain: When one recognizes a self in what is not the self, just as the
non-Buddhists do, one experiences passionate fondness for this alleged self; but,
when one sees the self in that which truly is the self, i.e., in the inexplicable person
(pudgala), in the way that the Buddhas do, no passionate fondness occurs toward the
self.
[Vasubandhu:] -This view has no foundation. The Viitsiputriyas, without any shadow
of reason, introduce the sickness of heresy into the teachings of the Master. 163
3.10. Vasubandhu's claim to present the middle way between the extreme
theories propounded by the Vatsfputrfyas and Niigiirjuna; F 273
Therefore, a tumor offalse theories (concerning the existence of a person) has grown
within (the body of) the teachings (of the Buddha).
1. Some cling to [the existence of] the inexplicable person (pudgala) [and so fall
into the extreme view of eternality].
2. Others, [the followers of Nagarjuna, who deny that the aggregates themselves
exist, undermine the only foundation upon which persons can be said to exist. Hence,
since they] cling to the non-existence of·all the factors (dharma), [they fall into the
extreme view of annihilation]. 164
[Therefore, our view, that a person is real by way of a provisional designation and yet
is a collection of aggregates, is the true middle way. 165 ]
3. The non-Buddhists claim that a self [atman] is another real entity [in addition to
those which comprise the aggregates].
All these doctrines are inaccurate and present the same fault in that they do not lead
to liberation.
4. The Viitsfputrfyas' and Non-Buddhists' Objections to Vasubandhu's Theory 2557
4. X VATSlPUTRlYAS' AND NON-BUDDHISTS'

OBJECTIONS TO VASUBANDHU'S OWN THEORY OF
PERSONS & VASUBANDHU'S REPLIES; 166 F273-300
4.0. Why in addition the non-Buddhists' views must be considered; F 273
[(As just mentioried 167), there are, (in addition to the views discussed up to this point,)
those of the non-Buddhists who claim that the self is another real entity (in addition to
those that comprise the aggregates). Here, also, the incorrigible fault (of this theory)
is that there will be no liberation (molcya)for those who accept it.]
.4.1. The opponents' objection: If there is no self and thoughts are momentary, an
account of the arising of a memory or recognition of an object is not possible;
F273
4.2. The opponents' objection: Vasubandhu's denial of the existence of a _self
implies that there is no agent of reme!11bering; F 277
4.3. The opponents' objection: Vasubandhli' s denial of the existence of a self implies
that memory and consciousness are without an owner or possessor; F 277
4.4. The opponents' objection: A self is needed to explain the occurrence of a
consciousness of an object; F 279
4.5. The opponents' objection: If we are not selves, we cannot walk; F 279
4.6. The opponents' objection: Vasubandhu makes consciousness into a self by
making it an agent of the activity of apprehending an object; F 280
4.7. The opponents' objection: If thoughts arise from other thoughts, the same kinds
of thoughts always arise or they arise in a fixed order; F 282
4.8. The Vaiiie~ikas' objection: A self is needed as a basis for thoughts; F 290
4.9. The Vaise~ikas''objection: Without a self there is nothing for the sake of which
action is undertaken; F 290
4.10. The Vaise~ikas' objection: Without a self to possess it there can be no thought
that conceives an "I"; F 291
4.11. The Vaiiie~ikas' objection: Sensations cannot exist unless there is a self as a
basis from which they arise; F 292
4.12. The Vaiiie~ikas' objection: Without a self there is no agent of actions or subject
that experiences their results; F 292
4.13. The Vaiiie~ikas' objection: The existence of a self is required to explain why
wholesome or unwholesome actions do not ripen in factors non-indicative of
sentient beings; beings not in sa'!lsiira do not accumulate merit and demerit in
the way that beings in sa'!lsiira do; F 295
4.14. The Vaiiie~ikas' objection: A past action cannot produce a fumre effect if there
is no self; F 295-300
2558 Treatise of the Refutation of the Person (Pudgalaprati:jedhaprakara,:ta)
4.t. The opponents' objection: If there is no self and thoughts are

momentary, an account of the arising of a memory or recognition
of an object is not possible & Vasubandhu's reply: no-self
account of memory; 168 F 273-76
[Opponents:] - If the self [atman] ultimately does not exist: 169 <274>
1. How can a momentary thought, which perishes as soon as it arises, {7 a} be
capable of remembering (smara,:ta) an object perceived (anubhuta) a long.
time ago?
2. How is [the thought] able to recognize (pratyabhijftana) an object similar to
what it has [formerly] perceived?
[Vasubandhu: No-self account ofmemory: 170 ] - Memory (or reminiscence) [smrti]
(and recognition [pratyabhijftdn(l]) arise, in a stream, immediately after a special
kind of thought which is [causally] connected with the ideation of the formerly per-
ceived object to be remembered (smrtivi:jayasal?l}ftanvayacittavise~at).
First let us examine memory [before we examine recognition].
a. What is the special kind of thought from which memory immediately springs up?
<275>
We answer:
The special kind of thought (cittavise~a) which (1) is bent or alerted (-iibhoga)
toward the object to be remembered (tad-), a thought in which occur (-man) either
(2-3) the ideations (sa1!1,jftli) [of an object] "similar to" (sadrsa) or "in connection
with" (sa1!1,bandhin) this object (to be remembered), or also (4) the resolutions [pra-
,:tidhiina] of a certain nature, etc. (adi); on the condition, however, that the power
(prabhiiva) which this thought possesses to produce memory is not inhibited (upa-
hata) (i) by a psychosomatic change due to sickness (lisrayavise~a), (ii) by sorrow
(soka), (iii) by mental distraction (cittavyiik~epa), (iv) by the disturbing influence
of magic formulas, etc. (adi) (tadiibhogasadrsasa1?Zbandhisa1?Z}ftiidimli1?Zs cittavise~a"f:i
lisrayavise~asokavyiik~eplidyanupahataprabhliva"f:i). 171
[In other words, the following four characteristics are important:]
1. it is necessary that a thought which is bent or alerted toward the object (to be
remembered), i.e., mental application, occurs (yadi tatriibhoga"f:i kriyatel;
2. it is necessary that thought involves an ideation (sa1!1,jfili) (of an object)
"similar to" the object (to be remembered), in the case where one remem-
bers because of resemblance, (for example, I remember the formerly per-
ceived fire because the ideation of fire is placed in my thought by the sight
of the present fire); or else,
4. The Viits1putrfyas' and Non-Buddhists' Objections to Vasubandhu's Theory 2559
3. it is necessary that thought involves an ideation (of an object) "in connec-

tion with" the object (to be remembered), in the case where one remembers
without there being any resemblance, (for example, I remember fire because
the ideation of smoke is placed in my thought by the sight of smoke); or
else,
4. it is necessary that thought involves a resolution (prm:,,idhiina), a repeated
exercise or habit (abhyiisa), (for example, the resolution has been placed in
the mental stream: "I will remember this at such and such a time").
b. However,
5. even if [thought] is of this special nature-that is to say, that it presents the
characteristic 1 and one of the characteristics 2, 3 or 4-thought cannot pro-
duce (bhiivayitum = utpiidayitum) the memory if thought is not [causally]
connected with the ideation of the (formerly perceived) object to be remem-
bered (atadanvaya = a-smrti-vi~ayasarµjniinvaya), that is to say, if thought
so envisaged does not occur in the stream where the ideation of an object to
be remembered has been placed by perception; <276>
6. if [thought, however,] is not of this special nature, even if it ensues from the
ideation of an object to be remembered, it cannot produce the memory.
There are only (these) two possibilities. A memory is_produced by this special kind
· of thought when it is (causally) connected to an ideation of the object, since no other
kind of thought is seen to have this power.
u1. The opponents' objection: Vasubandhu's no-self account of memory

implies that one thought can remember what another perceived &
Vasubandhu 's replies; F 276.
[Opponents:] - How can you say [in your No-self account of memory] that one
thought sees and another thought remembers· [smarati], since Yajfiadatta would then
remember the object which Devadatta has seen?
( [Vasubandhu:] - Yes, indeed, [but this is so because] there is no (causal) connection
' (sarµbandha) between Devadatta a~d Yajfiadatta: their thoughts are not in a relation~
ship of cause and effect (kiiryakiirm;abhiiva), as, [by contrast,] is the case for thoughts
which form one stream [sarµtiina].
Of course, we do not say [in our account] that one thought [i.e., Devadatta] sees an
object {7 b} and that another thought [i.e., Yajfiadatta] remembers this object,
because these two thoughts [do not] 172 belong to the same stream. We say that a past
thought, concerned with a certain object, leads to the existence Qf another thought,
i.e., the present thought, capable of remembering this object; in other words, that
a thought which remembers (an object) (smara,:iacitta; smrticitta) arises from a

thought which perceives (it) (anubhavacitta; darsanacitta), as fruit arises from the
seed, through the power of the last stage of the transformation of the stream.tis
point has been clarified earlier (ii. 36c [F 185]). 173 So there is no fault (of this sort in
our account).
[As to the second part of the initial objection in Section 4.1: "How is thought
able to recognize an object similar to what it has formerly perceived?", since]
"recognition" (pratyabhijfiiina) .arises only from memory (smara,:ia), [our account
of how a memory occurs suffices as an account of how a recognition of an object
occurs].
4.2. rhe opponents' objection: Vasubandhu 's denial of the existence of a

self implies that there is no agent of remembering & Vasubandhu's
reply; F277
[Opponents:] - If a self [i.e., iitman] does not exist, who remembers [smarati]? 174
<.277>
[Vasubandhu:]- What do you mean by "to remember"?
[Opponents:] - It means grasping the object by the memory [smrt)'ii].
[Va\Subandhu:]-Is grasping [graha,:ia] something other than memory [smara,:ia]?
[Opponents:] - Memory [smrti] is the agent of the action of grasping. 175
[Vasubandhu:] - We have explained that which is the agent of this action: it is the
cause [hetu] of memory, namely, a thought of a special nature (see F 274-75).
[Opponents:] - But, if it is only a special type of thought which is the cause of mem-
ory, how can one say that Caitra remembers?
[Vasubandhu:] - One gives the name Caitra to a stream [of aggregates]; a remem-
bering thought arises, in this stream, from a perceiving thought: because of this, one
says that Caitra remembers.
4.3. The opponents' objection: Vasubandhu 's denial of the existence of a

self implies that memory and consciousness are without an owner or
possessor & Vasubandhu 's reply; F 277-79
[Opponents: 176] - If a self [iitman] does not exist, whose is this m~mory [smrti]? 111
[Vasubandhu:] - What is the meaning of the possessive case [~a~fhf] "whose"?
[Opponents:] -This possessive case designates its master or owner [sviimi].
[The meaning of "owner of memory":]

[Vasubandhu:] - Explain by an example how you understand that someone is the
owner of memory. <278>
[Opponents:] -As Caitra is the owner of the cow.
[Vasubandhu:] - How is Caitra the owner of the cow?
[Opponents:] - In that he directs or uses the cow as he pleases: at the cart, for milk-
ing, etc_.
[Vasubandhu:] - Where is the memory [smrti] directed or used for [viniyotkavya]
{ 8 a} for which you are looking with great pains for an owner?
[Opponent~:] - I!is directed [by its owner] to the object to be remembered.178
[Vasubandhu:] -To what purpose [artha]?
[Opponents:] - For the sake of remembering [smara~a] [that object].
[Vasubandhu:] - Bravo! [The owner] is directing this [memory to the object to be
remembered] for the sake of this [memory]!
[The twa ways of directing memory:]

[Vasubandhu:] - Explain to me, nevertheless, how memory is directed or used:
1. do you mean that [the owner] sends it (sarp,pre:fa~a) to a certain place, [(the
object to be remembered)], or
2. do you mean that [the owner] produces it [utpiidana]?
[Opponents:] - Memory does not move and therefore cannot be sent. Thus, one pro-
duces it.
[ Owner as the cause and memory as the effect:]

[Vasubandhu:] - But then [i.e., when the owner produces it], the master or owner
[sviimi] is merely the cause [hetu; see Section 4.1], and [the memory] owned [by
it] is merely the effect fphala]. Indeed, 'through its dominance the cause determines
[what] its effect [will be]: it is therefore "master" or "owner"; and the effect, as it
is subordinated to the cause at the moment of its production, is called the "subject" or
"what is owned". Since the cause suffices as owner, why demand a self to which you
could attribute memory? Memory is owned by that which is the cause of memory.
[The two streams of] the complexes or collections [samuha] of conditioning forces
[sal?lskiira], i.e., the five aggregates [skandha], are called "Caitra" and "cow". One
says that the Caitra-stream owns the cow-stream, because the C,aitra-stream is the
cause of the changes of place of [desiintara] and the various modifications in [vikiira]
2562 Treatise of the Refutation of the Person (Pudgalaprati~edhaprakara"(la)
the cow-stream. Here there is no single real entity called either "Caitra" or "cow".
But the Caitra-stream has no relation of "owner" or "master" [svamibhava] and
"what is owned" other than that between a cause and its effect [hetubhava].
[The meaning of "owner of recognition":]

The account that applies to memory [smrti] can be used to apply to recognition
[pratyabhijfiiina]. <279>
[The meaning of "what apprehends an object and what owns a consciousness",

etc:]
Allowing for a few minor variations, we would answer to the questions: "What
apprehends (vijanati) [an object] and what owns a consciousness (kasya vijfianam)
[of an object]?" and other similar questions: "What feels [an object and what owns
a feeling], what has an idea [of an object and what owns the ideation]?" in the same
way as we have answered the questions: "What remembers and what owns memory;
and [what recognizes and what owns] recognition?" {8 b}
The only difference (in the explanations) is that, (for instance, in the case of ap-
prehending an object,) the parallel cause of this (effect) is (the presence of) a
sense-faculty (indriya) (of perception), an object (artha) and attentiveness (manas-
kilra).
4.4. The opponents' objection: A self is needed to explain the occurrence of

a consciousness of an object & Vasubandhu 's reply; F 279
[Vasubandhu:] - Some scholars 179 maintain that the self (atman) exists, for every
activity (bhava) [signified by an active verb] exists in dependence upon an agent
(bhavitar) 180 [signified by a noun to which the active verb is attached]. [Thus,] just as
saying that "Devadatta walks" implies that "walking", an activity, exists in depen~-
ence upon Devadatta, the "walker", likewise, [saying that a person apprehends an
object implies that] "consciousness" (vijfiiina), which is an activity [signified by the
active verb], vijiinati, exists in dependence upon a "basis" (iisraya), "one who appre-
hends" (vijfiiitar), 181 the agent, a self [which is signified by a noun to which the active
verb is attached].
4.4.t. Vasubandhu 's reply to the objection; F 279

[Vasubandhu:] - We will ask these scholars what is [the nature of] this Devadatta [to
whom they refer in the example "Devadatta walks"].
1. If they regard Devadatta as a real self [iitman], we have discussed and refuted
this theory, [or: (how does the use of the example support the belief that there is a
self, since) they will be assuming (the truth of) the very thing they seek to establish].
2. If they regard Devadatta as a fictive self [or: what the world.calls a man
(puru,\'a)] and not as a single real entity, then Devadatta is only the name which one
gives to the stream of conditioning forces (sal!lskiira). Thus, in the same way that one
can say that such and such a Devadatta walks, in that way we can say that Devadatta
apprehends (an object).
4.s. The opponents' objection: Ifwe are not selves, we cannot walk &
Vasubandhu 's reply; F 279-80
[Opponents: 182] - How can Devadatta walk [if he is not a self]?
183
[Vasubandhu: ) - "Devadatta" is only a homogeneous or unbroken [abhinna] stream
of conditioning forces (sal!lskiira), momentary factors replacing one another without
interruption and, broadly speaking, similar to each other. -The foolish common
people [biilaLsee within this stream, or rather, under this stream, one thing, namely a
sentient being with a body, which would be the cause of the fact that this stream
arises in different places, the cause whose efficacy makes the successive moments of
the existence of the body of Devadatta occur in different places. - In truth, however,
the "walking" of Devadatta is simply the fact of the arising of the stream of bodily
aggregates in different places; the cause of this fact, i.e., the previous moment of the
stream, receives the name "walker". <280>
It is in this sense that we say that Devadatta walks, which designates a walk quite
similar to that of a flame LJviilii] or of sound [sabda]: the flame moves, the sound
travels, i.e., the fire-stream and the sound-stream move fr?m
one place to another. 184
Likewise, (1) the world says that Devadatta apprehends (vijiiniiti) because they think
that this complex which is Devadatta causes a consciousness (vijfiiina) {9 a} [to arise
in their own stream and ca:iz this arising "apprehending" an object]; and (2) the
noble ones themselves @rya), in order to conform to conventional expressions
[vyavahiira], express themselves in this manner, which is inexact.
4.6. The opponents' objection: Vasubandhu makes consciousness into a

self by ma.king it an agent of the activity of apprehending an object &
Vasubandhu 's reply; F 280-81.
[Opponents:] - Nevertheless, your own sutras say that consciousness (vijfiana)
apprehends [vijiinati] the object. What d?es con;ciousness do with regard to its
object?
2564 Treatise of the Refutation of the Person (Pudgalaprati~edhaprakara,;ia)
[Vasubandhu: First account: 185 ] - It does nothing at all; very simply, it arises through
similarity to or receives a form like that of [siidrsyeniitmalabhad] its object. Just as
we say that the effect or fruit [kiirya)] although it does nothing, 186 conforms to its
cause or seed, reproduces the cause or seed, because it arises through similarity to or
receives a form like that of its cause or seed, 187 in the same way we say that con-
sciousness (vijfiiina), although it does nothing or does not carry out any function
toward the object, apprehends its object because it arises through similarity to
or receives a form like that of its object. <281> This "similarity" or "conformity"
[sadrsya] of the consciousness consists of the fact that [consciousness] has the aspect
of the object or the discernible form possessed by·the object [tadiikiiratii]. 188 Because
of this "similarity" or "conformity", we say that consciousness apprehends its object,
which is only one of its causes: the sense-faculty is also a cause of the consciousness,
but one does not say that consciousness apprehends its sense-faculty because con-
sciousness does not grasp an aspect or discernible form of the sense-faculty.
[Second account:] - This manner of speaking: "Consciousness apprehends [the
object]" [vijfiiinaf!I, vijiiniiti], [implying that consciousness is an agent,] may also be
justifiable from another point of view. Successive moments of consciousness arise in
regard to the object: the previous moment is the cause of the later moment; [in a
stream of consciousness,] consci~usness is therefore the cause of consciousness; 189 it
is therefore called agent (kartr) since it is the cause. 190 Similarly when we say that a
bell rings. 191
[Third account: First analogy:] - We might also say that consciousness apprehends
the object, attributing to the consciousness the activity of "apprehending" similar
to the way we attribute the activity of "moving" to the flame [of a butter lamp]
fpradipa]. When one says that "the flame [of the butter lamp] moves" fpradfpo
gacchatz1, the moving of the flame consists of the following: "Flame [of the butter
lamp]" is the name applied metaphorically to the uninterrupted stream of moments of
the flame which one considers, wrongly, as a "unity". When one of these successive
moments arises in 1 place other than the preceding moment, we say that the lamp
moves: but there exists no "mover" apart from and distinct from the moments of the
flame. Likewise, metaphorically we apply the expression "consciousness" (vijfiiina)
to a stream of thoughts [citta]: {9 b} when a moment of thought arises in !elation to
a different or new object, one says that consciousness apprehends this object. 192
[Second analogy:] - Just as it can be said that "color exists (bhavati), arises, endures
(ti~fhati)", without there being an "agent of existing" (bhavitr), ari "agent of arising",
an "agent of enduring", distinct from what is called its existence, etc., 193 so this can
be said of consciousness [when we say that consciousness apprehends an object].
<282>
4. The Vatsfputrfyas' and Non-Buddhists' Objections to Vasubandhu's Theory 2565
4.7. The opponents' objection: If thoughts arise from dther thoughts,

the same kinds of thoughts always arise or they arise in a fixed
order & Vasubandhu 's reply; F 282-84 ·
[The Opponents: 194] - If the (subsequent) consciousness (vijfiiina) arises from (the
immediately preceding) consciousness and not because of a self (atman),
1. why is the (subsequent) consciousness not always exactly the same as the
(immediately preceding) consciousness, or '
2. why do different [kinds of] consciousnesses not [always] arise in a fixed
I
order. [kramaniyama], as do the sprout [ankura], stem E!Ui~]. leaf [pattra],
etc?19s .
[Vasubandhu:] - 1. Let us answer the first question: - [The (subsequent) consciou-
sness is not always exactly the same as the (immediately preceding) consciousness,]
because everything which is produced through causes (i.e., conditioned phenomena
[saJ?ZSkrta]) presents the characteristic of Jduration-change" [or being different in
kind from moment to moment] (sthityanyathatva; ii. 45c [F 229]); this is the intrinsic
nature [svabhava] of conditioned phenomena(sa,µskrta): in the stream which they
form, the subsequent necessarily differs from the immediately preceding. If it were
otherwise,;having entered into meditation [dhyanasamahitana1?Z]-the body [kaya]
and thought [citta] being always the same [sadrsa], t9-d successive moments of the
stream being the same-the practitioners would not by themselves [svaya'!Z] emerge
from [vyutthana] meditation. 196
2. As for the second question: - [On the one hand,] the /sequence of [kinds of]
thoughts [citta] is subject to a fixed 01der. 197 If such and"such a thought should arise
after such and such a thought, it wjlf arise after this thought. 198 <283>
On the other hand, thoughts o:Vthe same kind· [tulyakara] are able to produce either
the same or different [ki1?Zci4 [kinds of thought] because of different [kinds of] gotra
(i.e., seed). 199 For exa111ple, [in the mental streams of a wandering mendicant and lay
person,] the idea ofa "woman" [strfcitta] 200 might be immediately followed [-in the
wandering mendi~ant who, for the sake of;safeguarding his vow of chastity, has
meditated on the repulsiveness of the fei;nale body-] by the idea of "disgust"
[vidu~a~acitta] for the body [kaya] of this woman, and [-in the lay person who has
met the woman's husband, son and daughter-] by the idea of "husband, son and
daughter," fputradicitta]. At a later time, the idea of "woman" might reappear in the
changing mental stream [of the wandering mendicant and the lay person]. 201 This
second idea .of "woman" will have the capacity to produce the idea of "disgust" for
her body [in the wandering mendicant] or the idea of "husband, son and daughter"
[in the lay person], {10 a} according to whether it has the one or the other of these
ideas for its gotra; i.e., as its seed; but not when it would not have such [different]
seeds. 202
[The relative strengths of the different kinds of impressions:]

Moreover, although innumerable different thoughts can succeed the idea of "woman",
and that because of multiple causes, among all these thoughts, those arise first which
were
1. the most numerous or common [bahu-tara]-having formed a ~tream in the
past,
2. the most sharp or intense [pafu-tara],
3. the nearest or most recent. [iisanna-tara],
because these thoughts have most strongly impregnated the mental stream; 203 ex-
cept, of course, when other thoughts are produced due to the presence of a speci~
bodily condition [kayapratyaya], [such as receiving a painful blow to the body,] or
a special external condition [bahyapratyaya], [such as encountering one's son]. 204
<284>
But, one might ask, why does thought which has impregnated the mental stream
most strongly not always produce its effect? - Because, as we have said, "dura-
tion-change" [or being different in kind from moment to moment] (sthityanya-
thiitva) is a characteristic of conditioned phenomena and thus of the mental
stream; this characteristic is eminently favorable for the arising of the effect of
the ideas of medium or small power [or: this difference favors a (different kind of)
result to be produced (in the continuum ofthoughts)from a different (kind of) impres-
sion].
Here, ..in an incomplete summary, we have explained the causes and conditions
.. of the
order of the reciprocal generation of different categories of thought. Complete knowl-
edge of these causes [of thoughts of different kinds] belongs to the Buddha alone. In
this way, the stanza says:
The causes [kara,:ia]-in all their various aspects [sarvakara]-for even
a single eye in a peacock's tail [mayiiracandraka] are not to be known
by those without omniscience [asarvajna]: for it is the power [bala] of
the cognition of the Omniscient One [sarvajna] to know (a thing in all its
aspects). 205
The causes for the variety of material things are difficult to know; how much more
difficult it is to penetrate the variety of causes and conditions of non-material things,
thoughts and thought-concomitants! 206 { 10 b}
4. The Viitsfputrfyas' and Non-Buddhists' Objections to Vasubandhu 's Theory 2567
4.1.1. Vasubandhu 's critique of a Tfrthika theory of how thoughts are

produced in a self; F 284-89
The Tfrthika 's theory that thoughts arise from a self; F 284
Some non-Buddhist scholars (ekfyalJ tfrthikal:i) maintain: 207 - Thoughts [citta] arise
from the self (iitman).
Vasubandhu's root-objection to the Tfrthika's theory that

thoughts arise from a self; F 284
[Vasubandhu: 208 ] - One can successfully level against them the objections vainly
formulated against us above:
1. why is the (subsequent) thought not always exactly the same as the (immedi-
ately preceding) thought, or
2. why do different [kinds of] thoughts not [always] arise in a fixed order
(kramaniyama), as do sprout [ankura], stem [kii~a], leaf [pattra], etc.
The Tfrthika 's first reply to the root objection: the reply from
different conjunctions; F 284-86
[Vasubandhu:] - These schofars209 explain (1) the different kinds of thoughts and
(2) the absen<;e of a fixed order of their production in dependence µpon the differ-
ent [conjunct1ons (sal?lyogavise.,s'a) 210 ], i.e., the different ways the self [iitman] is con-
joined with the internal organ (manas). 211 <285>
. [Vasubandhu 's first objection to the reply from different conjunctions: the
objection from the otherness of conjunction:]
This explanation does not hold [since a self and an internal organ, both of which are
permanent, cannot be conjoined in different ways unless the conjunction between
them is something other than them].
But no type of conjunction has been proved [by them] to be other [than the self and
the internal organ]. 212
[Vasubandhu's second objection to the reply from different conjunctions: the

objection from the definition of conjunction:]
Furthermore, logical reasoning shows that two things in conjunction must be delim-
ited (sa1?1yoginos ca paricchinnatviit),213 i.e., localized in separate places. On top of
. I •
that, your definition of conjunction: 214 "contact between things not previously in
contact" (apriiptipiirvikii priiptil:i), 215 entails the same conclusion as our reasoning,
2568 Treatise of the Refutation of the Person (Pudgalaprati~edhaprakara,:ta)
namely, that the self [and the internal organ] are delimited or localized in separate
places (iitmana~ pwicchedaprasanga~). 216 (Whence it will follow that the self is not
omnipresent: this contradicts your system [that the self pervades the body and that an
internal organ is present in the body]. 217) <286>
[Vasubandhu's third objection to the reply from different conjunctions: the

objection from organ motion:]
From your definition of conjunction, it also results that, when the internal organ
(manas) moves-goes toward such and such p~rt of the body-the self (1) must
also move in order to give way for it, (thus the self is not motionless (ni~kriya), [as
the Nyii.ya-Vaise~ikas' claim]), or else, (2) must perish, (thus the self is not eternal
[nitya], [as the Nyii.ya-Vaise~ikas claim]). 218
The Tfrthika 's second reply to the root objection: the reply
from partial conjunctions & Vasubandhu's objection from
partlessness and non-difference; F 286-87
[Vasubandhu:] - On the other hand, you cannot say that [a different kind of thought
arises from a self] when the int~rnal organ is in conjunction with a part [of a self]
[pradesasarrzyoga], 219 for according to you, the self is a partless entity. <287>
22
°Even if there could be a conjunction between [a part of] the permanent self and
an always unchanging internal organ (mc:inas), how do you explain the difference of
"conjunction" [sarrzyogavise~a] (necessary for the difference of thoughts), [since the
parts of the self are not different]?
[The reply from the difference of cognitions & Vasubandhu's objection:]

Are you saying that the difference [of "conjunction"] results from the difference of
"cognition" [buddhivise~a], (which is a quality [gu,:ta] of the self [iitman] within the
Vaise~ika system)? But cognition faces the same objection as with regard to the
internal organ, above: the self not being different, how will cognitions be different
[in kind if they arise from a self and an internal organ that are permanent]?
The Tfrthika 's third reply to the root objection: the reply from
the influence of different impressions on conjunctions; F 287-89
[Vasubandhu:] - Would you say that the difference of "cognition" [buddhivise~a]
arises under the influence of the difference of "conjunction" [sarrzyogavise~a] of
the self and tl;le mental organ, which arises under the influence of the difference of
"impressions" [sarrzskiiravise~a]?221
[Vasubandhu 's objection from the causal irrelevance of conjunction:]

In this hypothesis,222 the self is irrelevant or useless; why not say that the difference
of thoughts comes from the thought [citta] alone, [without a conjunction of a self
and an internal organ,] arising under the influence of the difference of impressions?
{11 a} The self is irrelevant in the genesis of thoughts, and to say that the thoughts
come from the power of the self is to act like the charlatan [kuhaka] who claims that
the utterance of the mantra: "Phut! Svahii!" [cures someone], although the recovery
of the sick person is due to medicine [au~adha] alone. 223
[The Tfrthikas' repJy from the need for a basis of cognitions and impressions
& Vasubandhu's objection from the lack of physical resistan9eand a separate
place:]
You will say no doubt that the thoughts, just like the impressions (sarriskiira), exist
because of the self: this is just a claim. without proof. <288>
You will insist, saying that the self [must exist], since it is their basis (iisraya).
I ask you to explain, using an example, the nature of this relationship of the support-
ing and the supported. But the thought (vvhich the impressions influence) and the
impressions themselves are not supported by the self in the way a wall [ku{i'ya] sup-
ports a picture [citra] or a boyv-1 [ku~4a] supports fruit [badara]. Indeed, [if this were
the case,] you would have to accept
1. that there is contact through phy_!!i_c,.al obstruction [pratighiita] (between the
self and the thoughts-imprsessi6ns),
2. that [the self and the thoughts-impressions] would exist in separate places
[yuta], just like the picture and the wall and the fruit and the bowl. 224
[The Tfrthikas' reply from earth as the basis of its sensible qualities &
Vasubandhu 's objection from the non-otherness of earth and its sensible
qualities:]
You say that you do not understand the basis which the self provides for the thoughts-
impressions in the way [that the wall supports a picture, etc.], but [you maintain that]
the self supports the thoughts-impressions in the same way that the earth, [in your
system,] supports [its special q~irlities:] odor, [color, taste, tangible]. .
We are delighted with this comparison, for it establishes the non-existence of the
self. Because, just as one cannot notice the existence of earth (na upalabhyate) inde-
pendently of odor, etc.-what is designated by the word "earth" is only a collection
of odors, etc.-in the same way the:re is no self that is other than the thoughts-
2570 Treatise of the Refutation of the Person (Pudgalaprati~edhaprakara!Ja)
impressions: that which is designated by the word "self' is the thoughts-impressions.

Who can have the notion of "earth" which is other than odor, etc?
[The Tfrthikas' reply and objection from earth's possession of sensible quali-
ties & Vasubandhu's objection from the need to distinguish different collec-
tions of sensible qualities:]
[Opponents:] - But, if there is not a certain thing "earth" which is other than [its
sensible qualities] odors, etc., { 11 b}, how can one designate certain odors, etc., as
being possessed by earth: "the odor, the taste of earth"? <289>
[Vasubandhu:] - One expresses oneself in this way with the view of distinguishing;
in other words, one wants to indicate that certain [collections of] odors, tastes, etc.,
are what is called "earth" and not other [collections of] odors or tastes which are
other things, such as "water". Likewise, when we say "the body of a wooden statue",
we are indicating that this thing is of wood and not of baked clay, [but not because
the wooden statue is other than its body]. 225
The Tfrthika 's fourth reply to the root objection: the reply
from the influence of different impressions on the self; F 289
[Opponents:] -The [different kinds of] cognitions arise from the self, [conjoined
with an internal organ, because the self] is under the influence of the difference of
"impressions" [saf!lskiiravise~a ].
[Vasubandhu's objection from the simultaneous production of different cogni-

tions:]
[Vasubandhu:] - But why then do not all the [different kinds of] cognitions [sarva-
jiiiina] arise simultaneously from it? [For a permanent self would produce all of the
cognitions for which the different kinds of impressions are present, and all of the
different kinds of impressions are present.]
[The Tfrthikas' reply from the influence of a stronger impression & Vasu-:-
bandhu's objection from the continuous production of the same cogni-
tion:]
[Opponents:] - [Not all cognitions arise simultaneously from the self,] because the
strongest impression blocks [pratibandha] the other [impressions, i.e., the weaker
ones,] from producing their effect.
[Vasubandhu:] - But then the strongest impression should always produce its [own
kind of] effect [to the exclusion of any others].
[The Tfrthikas' nature of impressions reply & Vasubandhu's objection from

the subsequent causal irrelevance of the self:]
[Vaise~ikas:] - [This is not so] for the very reason you have given in explaining the
traces (viisanii) left by the thought in the stream (above, F 282): we think that the
nature of the impressions is not permanent and is subject to "duration-change" [or to
being different in kind from moment to moment].
[Vasubandhu]: - But then the self as conceived by you will be irrelevant or useless
[nirarthaka]. Thus, since different thoughts will arise through the different power
of the impressions, therefore there would be no difference in nature between your
impressions (sa1Jtskiira) and our traces (viisanii). 226 <290>
4.s. The Vaise#kas' objection: A self is needed as a basis for thoughts &
Vasubandhu's reply; F290
[Vaise~ikas:] - One cannot do without a self. Memory (smrti), the impressions (sa1J1-
skiira), etc., 227 are the category (padiirtha) called quality (gu~a); these qualities
must necessarily have a category called substance [dravya] for their basis (iisraya),
and from among the nine substances (earth [prthivi], water Uala], fire [tejas], wind
[viiyu], space [iikiisa], time [kiila], spatial direction [dik], self [iitman] and internal
organ [manas]), it is the self, because it is inadmissible that memory and the other
mental qualities could have a substance other than the self (namely, earth, etc.) for
their basis since the self alone is intelligent.
[Vasubandhu:] - But the existence of the category quality is not yet established. You
say that memory, the impressions, etc., are included in the category quality (gu~a)
and are not substances [dravya]: we do not agree; we think that everything which
exists (vidyamiina) is a "real entity" [dravya]. The siitra says:
The fruit of the religious praxis [sriima,:zyaphala] consists of six real entities
[dravya], [namely, the five pure aggregates (skandha) and cessation due to
deliberation (pratisa1Jlkhyiinirodha)] (vi. 51). 228
It is also not established that memory, etc., has the self for its basis, {12 a} because
we have already investigated [and rejected] the idea of a basis [see Section 4.7;1
(F 287ff.)].
4.9. The Vaise~ikas' objection: Without a self there is nothing for the sake
of which action is undertaken & Vasubandhu's reply; F 290-91
[Vaise~ikas:] - If the self does not really exist, what is the goal or reason [artha] for
undertaking actions [karmiirambha]?
2572 Treatise of the Refutation of the Person (Pudgalaprati$edhaprakarar;a)
[Vasubandhu:] -The goal or reason for undertaking actions is expressed as: "I
[ahal!l] would be happy and not suffer."
[Vaise~ikas:] - What do you mean by "I"?
[Vasubandhu:] - It is that of which one speaks when one says "I", it is the object of
the "idea of I", the "I-maker", [or: the object of the "mind that conceives an I"]
(ahal!lkaravi$aya ). <291>
[Vaise~ikas:] - What is this object (vi$aya)?
[Vasubandhu:] - [It is] the stream of the aggregates (skandhasal!ltana), because
it is to the aggregates-to one's body, sensations, etc.-that one becomes attached
[sneha] [and not to a self]; because the "idea of I" or "the mind that conceives an I"
arises toward the same things relative to which there is the idea [buddhi] of white and
other similar ideas: is it not commonly said: "I am white, black, old, young, thin,
fat"? What is regarded as white, etc.--evidently the aggregate color-shape (rupa)-is
the same as what is regarded as being the "I" [or as being the object of the "idea of
I"]. The "self' [atman] which the Vaise~ikas accept is different from that [i.e., the
body] which is white, etc., [or: these attributes are not recognized (by the Tfrthikas)
to belong to a seif]; therefore, also, the "idea of I" pertains to the individual aggre-
gates and not to any "self' which the Vaise~ikas imagine.
4.9.1. The Vaise~ikas' objection from the metaphorical application of "I" to

the body & Vasubandhu's reply; F 291
[Vaise~ikas:] - The world designates the body metaphorically by the word "I" when
it says: "I am white." This metaphor is justified because the body acts [as a servant]
on behalf [upakaraka] of the true "self' [atman] or is useful to the true "self'; like-
wise, the king speaks of his minister as his alter ego.
[Vasubandhu:] - That one metaphorically calls what is useful to the "I" by the
name "I", so be it. But one cannot in this way explain the mind that conceives
an "I" [ahal!lkara] (with regard to its object: the body, sensation, consciousness,
etc.).229
4.9.2. The Vaise~ikas' objection: Vasubandhu's reply does not ena!Jle him to
explain why "I" is not applied to the bodies of others & Vasubandhu 's
explanation; F 291
[Vaise~ikas:] - If the "idea of I" has [only] color-form and the other aggregates for
its,,cognitive object [alambana] [and not a self], why is it that this idea does not arise
in regard to the color-form of others?
[Vasubandhu:] - Because there is no connection [sar,ibandha] between the stream

of aggregates [of others] and this idea. When the body (rupa) or thought (citta-
caitta) are in connection_with the "idea ofI"-a cause-and-effect [karyakara!'la] con-
nection-this idea arises toward this body and this thought; but not in regard to the
aggregates of others { 12 b }. The habit of considetjng "my stream" as "I" exists in
"my stream" since beginningless sarrisara.
4.10. The Vaiserikas' objection: Without a self to possess it there can be no

mind that conceives an "I" & Vasubandhu's reply; F 291-92
[Vaise~ikas:] - If there is no "self', to what does the "idea of I" [aharrikara] belong?
<292>
[Vasubandhu:] - We have already answered this question [see Section 4.3 (F 277)],
when we explained to whom memory belongs, 230 [i.e., that there need be no self to
which a memory belongs (in order to exist) because a memory has a cause other than
a self(see Section 4.1)]. The master or owner of memory is simply the cause of me-
mory. Likewise for .the "idea of I".
[Vaise~ikas:] - What is the cause of the "idea of I"?
[Vasubandhu:] - [The cause of the "idea of I" that is other (than a seif)] is a defiled
thought [savadyarri cittam] which has as its object its 9wn stream (of thoughts or ag-
. gregates) [svasarritati] and is perfumed [paribhavita] since eternity by this very "idea
of I".
4.11. The Vaise~ikas' objection: Sensations cannot exist unless there is a self
as a basis from which they arise & Vasubandhu 's reply; F 292
[Vaise~ikas:] - If there is no self, what is the basis within which suffering [du~kha]
and pleasure [sukha] occur?
[Vasubandhu:] - There is a basis (asraya) within which pleasure or suffering occurs,
just as flowers [pu~pa] occur in trees [yr~a] and fruits [phala] occur in the forest
[vana]. 231 Andthe basis in question is any one of the six internal sense-spheres
(ayatana), the sense-sphere of the eye, etc. 232 This has been explained in the first
chapter (AKB i. 45).
4.12. The Vaise~ikas' objection: Without a self there is no agent of actions or

subject that experiences their results & Vasubandhu's reply; F 292-94
[Vaise~ikas:] - If there is no self:
1. Who is the one that performs the action [kanna,:tiil!l karta]?

2. Who is the one that experiences the effect fphalaniim bhoktii]?
[Vasubandhu:] - What do you mean by "the one who performs" and "the one who
experiences"?
[Vaise~ikas:] - We understand this to be the agent (kartar), the experiencer (upa-
bhoktar). 233
[Vasubandhu:] - These are mere synonyms fparyiiya] [for the above said] and ex-
plain nothing about their meaning [artha]. <293>
Here the Vaise~ikas invoke the doctrine of the Lak~ru:iikas. 234 The latter define the
agent [kartr] [according to Pai;iini, A~fiidhyayf, 1.4.54] as the one who has independ-
ent power (sviitantra), 235 [and the enjoyer as the one who enjoys the effect of the
action].
[Moreover,] in the world, those who possess independent power (svatantrya) with
regard to certain actions or effects [kiirya] are considered as "agent"; { 13 a} for
example, Devadatta, having the power in relation to bathing [sniina], eating [asana],
walking [gamana], is called "bather, eater, walker".
[Vasubandhu:] - This definition is not acceptable.
4.12.1. Vdsubandhu's reply to the objection that the existence of a self cannot
be denied because a self is needed as an agent of actions; F 293-94
[Vasubandhu:]- What is meant by "Devadatta"?
1. If a self (iitman) is meant, then the example is worthless since the self is not
established.
2. If the collection or complex of the five aggregates [paiicaskandhaka] is meant,
then Devadafta is indeed an agent, but he .is not "an independent agent and creator of
actions". 236
Action (karma) is threefold, 237 i.e., bodily action [kiiya], vocal action [viin], mental
action [manas]. Among these, that which produces bodily action is the thought
acting on the body; the thought which gives rise to bodily action is dependent,
moreover, on its causes and conditions [svakiira,:ia]; these causes and conditions
depend, in tum, on their causes and conditions: in all this there is riot a single entity,
a "producer" dependent on itself or, in other words, there. is no independence
[sviitantrya]. For everything that exists arises in dependence upon causes and condi-
tions fpratyaya].
The "self', as you understand it, does not depend on causes and conditions; further-
more, it does nothinj, its causality [karatzatva] cannot be assumed: it is, therefore,
not an independ~nt agent. Nowhere does one perceive an agent that c_onforms to your
definitio~ ''Those who have independent power [or, those who are a-(causally) inde-
-fJernlent (cause),] are called agent." <294>
[One might define the agent newly and say;] that which is called the agent of acer-
tain action is-amongst all the causes of the action-that which is the principal cau;se
[pradhanaf!t kara~af!t] of this action. - But even if we were to define the agent in this
way, your "self' is not an agent even in this sense. 238
What is, indeed, the principal cause of the genesis of bodily action? 239 Memory (of aq
object) (smrti) causes a predilection or a desire for action (in relation to this object}
(chanda = kartukamata) to arise; from predilection [which is the principal cause of
bodily action] proceeds initial inquiry (vitarka); from initial inquiry proceeds effort
(prayatna), which triggers off a [movement in the] wind (channels) (vayu) which
starts up bodily action.
In this process, what activity is to be attributed to the "self' of the Vaise~ikas? This
self is certainly not the agent of bodily action {13 b}.
Vocal and mental action are explained in the same way.
4.12.2. Vasubandhu 's reply to the objection that the existence of a self cannot
be denied because a self is needed as a subject that experiences the
results of actions; F 294
[Vasubandhu:] - It is said in vain that the "self' experiences the effect[of action]
(see Section 4.12), becau;,e it perceives the effect: the "self' has no role in perceiving
the effect; and the self does not appear among the causes which prodµce conscious-
nesses (vijfiana) [by means of which the effects are perceived,] as we have demon-
strated above (see Section 4.3). 240 <295>
4.13. The Vaise~ikas' objection: The existence of a self is required to explain

why wholesome or unwholesome actions do not ripen in factors non-
indicative of sentient beings; beings not in sarrzsara do not accumulate
merit and demerit in the way that beings in sarrzsara do &
Vasubandhu 's reply; F 295
[Vaise~ikas:] - If there is no self, why do wholesome or unwholesome actions not
ripen in factors non~indicative of sentient beings (asattvakhya)?
[Vasubandhu:] - Because the non-appropriated (anupiitta) elements-not constitu-

tive of sentient beings-are not capable of serving as a basis for sensation, etc. Only
the six sense-faculties (i.e., the six internal sense-spheres [adhyiitmika ~Cl{iiiyatana])
a:re the basis of sensation, etc.; not the self, as we have established (see Section
4.11).241
4.14. The Vaise#kas' objection: A past action cannot produce a future effect
if there is no self & Vasubandhu's reply; F295-300
· [Vaise~ikas:] - If there is no self, how can a past action which has perished produce
an effect in the future? 242
-[The Vaise~ikas' view on how the future effect is produced:]

[Vasubandhu:] - To this question· we answer, first, by asking how, if a self were to
exist, the action which has perished can have the power of producing the effect in
the future.
[Vaise~ikas:] - The effect arises from the merit (dharma) or demerit (adharma) [pro-
·duced by the past action]. 243 qualities (gu,:ia) which are inherent to the self and sup-
ported by the self.
[V,asubandhu:] - But we have already criticized the idea of a substratum or basis 244
ind shown that it is not rational (see Section 4.8). Therefore, [the effect] must be
produced from the merit or demerit without a basis of it.
[Vasubandhu's view on how the future effect is produced:]

· TVasubandhu:] - Next, let us comment that, according to the Buddhist teachings
(ii:rya desanii), the future effect does not arise from the action which has perished; 245
the effect arises from the culminating moment or distinctive characteristic in the
evolution o:r transformation of the stream [sa'!ltatipari,:iiima-vise~a] which has its
origin in action, 246 just as a fruit arises from a seed. <296>
Let us examine, indeed, how the fruit comes from the seed. It is commonly said
that th~jruit arises from the seed: but, in speaking in this way, one does not mean
to assert that the fruit arises from the seed which has perished, nor that the fruit
originates immediately from the seed itself (i.e., fiom a "perishing" seed). { 14 a}
Indeed, the fruit arises from the culminating moment in the evolution of the stream
which has its origin in the seed: the seed produces successively the sprout [ankura],
stem [kii,:t{ia], leaf fpattra] and finally the flower fpu~pa] which brings the fruit into
existence.
If one says that the seed produces the fruit, this is because the seed, through a str~am
of intermediaries, projects the capability [samarthya] in the flower of producing
the fruit. 247 If the capability of producing the fruit, a capability which occurs in
the flower, did not have the seed as its original cause-(for its antecedent [purva]), the
flower would not have produced a fruit of the same sort [as the fruit that produced
the seed itself].
Likewise, it is said, indeed, that the effect arises from the action, but it does not arise
from the action which has perished nor does it originate immediately from the action
itself. Indeed, the effect arises from the culminating moment in the evolution of the
stream which has its origin in the action.
By/"'stream" (saf!ltii.na) we mean the material and mental aggregates (skandha) suc-
ceeding one another without interruption in a line [or: this "stream" is the occur-
rence of a sequence of thoughts (uttarottaracitta)] having action for its original cause
(for its antecedent [parva]). The successive moments of this line are different: there
is, therefore, evolution (paril;iama), a transformation of the stream. Since the last
moment of this evolution possesses a culminating or. distinctive capability, the power
of immediately producing the effect, it is distinguished, in this respect, from the
other moments; it is therefore called distinctive characteristic (vise~a), culminating
moment of the evolution.
For example, thought at death (mara~acitta), when it is "associated with grasping"
(sa-upiidana), possesses the capacity to produce a new existence [punarbhava]. -
This thought has many actions of all kinds for its antecedents: nevertheless, it is the
capability projected by a weighty [guru] action248 which informs (or qualifies) the
last thought; in the absence of a weighty action, it is the capability projected by a
recent [asanna] action; in the latter's absence, [it is the capability projected] by a
habitual [abhyasta] action; in the latter's absence, [it is the capability projected] by a
former action or action of a previous life [parva]. 249 <297> { 14 b} There is a stanza
(by Rahula): 250
(1) Weighty [guru] action, (2) recent [asanna] action, (3) habitual [abhyasta]
action, (4) former [parva] action: among actions [which produce rebirth] in
saYflsdra, these four ripen in this order.
[Vasubandhu 's view on the abolishment of the capability to produce an

effect:]
There is good reason to establish a distinction between the ripened effect [vipaka-
phala] and the effect of equal outflow [ni~yandaphala] (ii. 56; iv. 85)_i
2578 Treatise of the Refutation of the Person (Pudgalaprati~edhaprakarar.ia)
When the capability (samarthya) which produces the ripened effect, a capability
projected by the ripening cause [vipakahetu], has produced its effect, this capability
is abolished. 251 <298>
On the contrary, the capability which produces an effect of equal outflow, a capabil-
ity projected by a homogeneous cause (sabhtighetu), does not perish by the produc-
tion of its effect:
1. when it is defiled (kli~ta), this capability perishes through the capability of
the counter-agent (pratipak~a);
2. when this capability is not defiled [akli~fa], it perishes through parinirva1_1a,
which involves the abolition of the stream, both material form (rilpa) and
thought (citta).
4.14.1. Vasubandhu's explanation ofwhy effects that require maturation do not

produce further effects that require maturation; F 298-300
[Question:] - Why does a new ripened effect not arise from the ripened effect in the
way that a new fruit arises from the fruit of a tree, since the fruit is also a seed? 252
[Vasubandhu:] - In the first place, not everything is like the example. But even in this
example, it is wrong that a new Wit is generated from the fruit-seed. 253 For, from
wh~t does the new fruit arise, if not from the evolution of a new stream? The first
fruit-seed, meeting the conditions necessary for the evolution (water, earth, etc'.),
{ 15 a} finally creates the culminating moment in the evolution: whence the new
fruit. <299> At the moment when it produces the sprout (ankura), the former fruit
takes the name seed. If, before any evolution, (before any germinative process,) one
gives it the name seed, it is an anticipative name, or a name justified by the similarity
of the ungerminated seed and the germinated seed.
[First example: 254] - Likewise here: a ripened effect255 (body, etc., see ii. 10; iii. 37c;
iv. 11 [F 40]), meeting the conditions which produce good and bad-good teaching,
bad teaching-gives rise to. thoughts which must be remunerated, i.e., unwholesome
or wholesome-impure (kusalasasrava) thoughts. From these thoughts there proceeds
an evolution of the stream which ends in a culminating point from which a new
retribution will arise. Under other conditions, the latter will not arise.
The example therefore justifies our thesis.
[Second example:] - One can also take into account the nature of the retribution by
way of another example (which shows that a new retribution does not necessarily
succeed the first or that it is not the effect of an action, but a special evolution in the
stream of the effect, that causes another effect). If one stains the flower of a lemon
tree [matulunga] with red dye (lak~a), a certain evolution of the plant stream will
take place which will mak;e the pip of the new fruit (kesara) red. But the red pip
when planted,, will not give rise again to a red pip.
Likewise, the ripened effect of an action d~s not produce a new ripened effect. 256
<300>
To the extent of my knowledge, I have summarily and roughly shown the effect of
actions.
The Buddhas alone know [completely] how the stream, when impregnated [adhi-
vasita] by actions of diverse nature and capability, evolves in such a way that,
arriving at a particular stage, it produces such and such an effect. {15 b} There is a
stanza:
Action, the impregnations [bhavana] caused by action, the entry into the
activity of this impregnation, the effect resulting from it, no one, except the
Buddha, knows all this fully with certainty. 257
2580 Treatise of the Refutation of the Person (Pudgalaprati~edhaprakaraf_la)
5. Cf!3oNCLUDING VERSES; F 300-1
THUS SEEINC THAT THE TE>,...CHINC OF THE BUDDHAS ON THE N),..,TUR..E

OF FACTOR..S IS F>,...ULTLEH BECAUSE OF THE WELL-CAR..R..IED OUT PATH
OF DEMONST~TED R..E>,...SoNS, ),..,NO R..EJECTINC THE OPINIONS OF THE
NON-BUDDHISTS BLINDED SY 8),..,0 VIEWS ANO BAD APPR..O),..,CHES, THE
NON-BLIND c;o. 258 <301>
INDEED, EVEN THOUCH THIS OOCTR..INE OF SELFLESSNESS, THE ONLY

R..OAD TO THE CITY OF Nlf/....VA.NA., IS ILLUMINATED SY THESE ~DIA.NT
WOR..DS OF THIS SUN WHO IS THE TATHACATA, EVEN THOUCH IT IS
FOLLOWED SY THOUSANDS OF NOBLE ONES AND EVEN THOUCH IT IS
WITHOUT OBSTACLES, PEOPLE OF WEAK VISION DO NOT SEE IT. 259
IN THIS SOOK ONE WILL FIND JUST A LITTLE SIT OF INSTR..UCTION FOR.
THE USE OF INTELLICENT PEOPLE: [>,... LITTLE SIT OF] POISON, ONCE IN
THE WOUND, WILL SP~EAD EVER..YWHER..E SY ITS OWN POTENCY. 260
Endnotes to Chapter Nine
PRELIMINARY NOTES: by Louis de La Vallee Poussin:

i. [The title and status of the ninth chapter:]
According to the Tibetan version: The ninth chapter (Kosasthana) entitled: Exposition of the
Refutation of the Person (gang zag dgag pa bstan pa zhes bya ba mdzod kyi gnas dgu pa;
Mdo, 64, Cordier, 394).
However, the colophon of the eighth chapter of the Bha~ya says that the Abhidharmakosa ends
with this chapter: chos mngon pa'i mdzod kyi bshad pa las snyoms par 'jug pa bstan pa zhes
bya ba mdzog kyi gnas brgyad pa'o I chos mngon pa'i mdzod 'di rdzogs so= [Abhidharma-
kosabhii~ye Samlipattinirdeso nlima a~famarµ kosasthanam I samapto 'yam Abhidharmakosal:z].
According to the colophon of the Vyakhya: An Ascertainment of the Person, appendix to the
eighth chapter (a~tamakosasthiinasaqibaddha eva pudgalaviniscayai, [WOG.722.28]).
According to the Bha~a: Treatise of the Refutation of the Person (pudgalaprati~edhapra-
kara,:ia) (iv. 73 [F 154]), or Refutation of the Doctrine of a Self (litmaviidaprati~edha) (v. 27
[F 63]).
To certain commentators, the last of the final stanzas of the ninth chapter refers to the entire
Kosa; to others-who seem to be the wiser-only to the Refutation of the Person.
It can be considered as evident that the Abhidharmakosa, an exposition of the doctrines of the
Abhidharma according to the principles of the Vaibhii~ikas, ends with verse viii. 40. The
stanzas (viii, F 224) which follow are the conclusion of the work.
The so-called ninth chapter does not involve any verses (karika); here Vasubandhu teaches
doctrines many of which are common to both the Vaibhii~ikas and the Sautriintikas, but, on the
whole, he takes up the point of view of the Sautriintikas. Saqighabhadra does not deal with the
nint.li chapter.
We say that the stanzas on viii, F 224, are the conclusion of the Kosa. Paramiirtha places
them at the end of his chapter 8; Hsiian-tsang, on the contrary, makes them.the preamble
of chapter 9. - For this reason, it is evident that the Treatise of the Refutation of the Person
"hangs on" to these stanzas, so to speak (see F 230, note).
ii. [Are the Pudgalavlidins Buddhists?]

Vasubandhu refutes the doctrine of the Pudgalaviidins, the "followers of the doctrine of
the person" and refers to them as Viitsiputriyas. The Vyakhya explains: viitsiputriyii iirya-
siiqimatiyiiQ (F 232, note; WOG.699.3). The sources (Vasumitra, Bhavya, Vinitadeva) are not
in agreement in the enumeration of the sects or schools that accept the person (pudgala). We
will find some indications in Nirva,;a, 1925, p. 34, and in the version of the treatise of Vasu-
mitra which we hope to publish in the Collection de Materiaux pour l'Etude du Bouddhisme,
by J. Przyluski.
See Tattvasarµgraha, vlitsfputrfylitmaparfk~a, 125-31.
The question was asked whether the Pudgalavadins are Buddhists: Yasomitra is very clear
[WOG.699.4f.]: na hi VatsTputrTyiiz:iiirp. muktir ne~yate bauddhatviit: "It cannot be asserted that
they cannot attain liberation, since they are Buddhists." (See F 232, note). Conflicting opinion
on ix, F 273 (Hsi.ian-tsang, T. 29, 156c25) and in the final stanzas where the Pudgalaviidins are
listed among the non-Buddhists (tfrthika) .
.Lcan-skya hu-thug-tu expresses a very widespread opinion by saying that the five schools of
the Mahasiirp.mitTya who accept that the "I" is a "person" cannot be considered as Buddhist
(Wassilief, p. 270).
Siintideva (Bodhicaryiivatiira, ix. 60): "The followers of [the doctrine of] the person, the non-
Buddhists within [the Buddhist system] (antascaratfrthika), accept a self (iitma11) called person
(pudgala), and say that this self is not the same as the aggregates (skandha), nor is it other than
the aggregates: otherwise one could see that they enter the non-Buddhist system." -They
themselves claim to be Buddhists (saugatammanya).
CandrakTrti (Madhyamakiivatiira; vi. 86): "The non-Buddhists (tfrthika) speak of a person
(pudgala), etc.; seeing that the person and other assumed principles do not have any activity,
the Buddha declares that thought alone is active." - To say "the non-Buddhists" is a general
way of speaking; for there are Buddhists ("sectarians of this Dharma") who accept the person
(pudgala). From a certain point of view (rnam pa gcig tu na = ekaprakiire,:ia), they are not
Buddhists, for, like the non-Buddhists, they do not understand the meaning of the teach-
ing exactly. Therefore, this designation [of non-Buddhists] extends to all. - It is said in the
Ratniivalf: "The world-with the S iirp.khyas, Vaise~ikas, Nirgranthas-believes in the person
(pudgala), in the aggregates (skandha), in other principles. Let us ask [the world] whether it
teaches the means to pass beyond existence and non-existence [or else: if it passes beyond
affirmation and negation of existence] .... Therefore those who believe in the aggregates
(skandha), etc., should be considereo to be outsiders (biihya)." [We see that the followers of
the aggregates (skandhaviidin), that is to say, the orthodox Buddhists of the small vehicle
(hfnayiina) are, like the followers of the person (pudgalaviidin), excluded from the True Doc-
trine].
iii. [The etymology of pudgala and its synonyms:]

The classical etymology of pudgala, represented in the Tibetan by gang zag and in the Chinese
(Mahiivyutpatti, 207, 7) by ts'eng-chien: puryati galati ca (Sarvadarsana, Sarad Candra Das;
S. Levi, translation of the Sutriilal'{lkiira, p. 259: "the demerit of which increases, the merit of
which diminishes, and vice versa").
Buddhaghosa, Visuddhimagga, 310: pun ti vuccati nirayo tasmin galantfti puggalii. ["Persons
(puggala): 'pum' is what hell is called; they fall (galanti) into that, is the meaning" (transl.
Bhikkhu Nyaz:iamoli)].
The Abhisamayiilal'{lkiiriiloka, explaining A.y(asiihasrikii, 19, 2, proposes the etymology: punalJ
punar gati.yu lfyate, which is reflected in Hsi.ian-tsang's translation: ch6u ts'iu ts'iu, "who take
rebirths (gati) several times".
A.y(asiihasrikii: iitmadr.ytyiilJ sattvadr.ytyii jfvadr.ytyii/:l pudgaladr.ytyii bhavadr.ytyii vibhavadr.ytyii
ucchedadr.ytyii/:l siisvatadr.ytyii/:l svakiiyadr.ytyii etiisiim evamiidyiiniif!1 dr.ytfniiJ?1 prahii,:iiiya
dharmaffl desayi.yyatfti teniirthena bodhisattva mahiisattva ity ucyate.
Endnotes to Chapter Nine 2583
Atoka: tatriihaf!lkii.radhiiniirtliena iitmii I iihito 'haf!lkii.ra etasminn iti lq-tvti I sidaniitmakatviit

sattvafi Ijfvitendriyava!ena nikiiyasabhiige parisamiipte vartata iti ji'lla/:11 punafi punar gati,u
lfyata iti pudgalafi I iivirbhavatfti bhavafi I tirobhavatfti vibhavafi I niistfdiinfm abhiit piirvam ity
ucchedafi £prasajyate] asti yac [ca] svabhiivena na tan niistfti !ii!vatafi I iitmiitmfyiikii.re,:ia
pailcaskandhadar!anam Ievamiidyiinaf!I drfffniim;... ·
We will point out that the etymology of sattva (sentient being) js the one we have encountered
in Kosa, v. 7 (F 16) (S. Levi's reading). -Buddhaghosa derives satta from sakta, etc.
On the other synonyms of pudgala, see below F 245 (Hsiian-tsang, T 29, 154a28).
iv. [Other sources and the influence of the Refutation]

Among the documents which we must compare to the present Treatise of the Refutation of the
Person (from now onwards: Refutation), it is appropriate to indicate:
1. Kathiivatthu, i. 1 (translation of S.Z. Aung and Mrs. Rhys Davids, Points of Contro-
versy);
2. Vijfiiinakii.ya, T 26, 1539, chap. ii. (translated or analyzed in Etudes Asiatiques, 1925,
i. pp. 358-76; see Electronic Appendix);
3. Slif!lmitfya!iistra, T 32, 1649 (an analysis of which will be published in the Collection
de Materiaux pour l'Etude du Bouddhism, by J. Przyluski).
Vasubandhu takes advantage of these last two treatises: some indications concerning this are in
the notes of our translation. ·
On the other hand, the Sutriilaf!lkii.ra of Asaliga (edited and translated by S. Levi, 1907-191 l),
xviii. 92-103, depends to some extent on the Refutation of Vasubandhu. :- Let us note, for
example, the discussion in connection with fire and fuel, the use of the same scriptural texts,
the demonstration of the inactivity of the person (pudgala ).
The dependence of Siintideva (Bodhicarytivattira, for example ix. 73) and its commentator on
Vasubandhu is no less evident.
The observations of Vasuhandhu on the inaptitude of a self (iitman) to transmigrate, on fuel
and fire, are found again·in the Madhyamakasiitras, x. 14, xvi. 2.
The entire refutation of the person in Candrakirti, Madhyamakii.vattira, is, one could say,
inspired by Vasubandhu, for example vi. 146: "Some maintain the real existence of a person
(pudgala) of which one cannot say that it is the same as the aggregates (skandha) or other than
the aggregates, permanent or impermanent; it is known by the six consciousnesses ( vijilana );
it is the object of the conception of self."
In his small treatise, Refutation, Vasubandhu encounters not only the followers of the per-
son (pudgala), Buddhists, although heretical, but also the heterodox, the Grammarians, the
Siilpkhyas, the Vaise~ikas. He cites Viirfaga~ya (v. 27, transl. p. 63). On the positions of these
heterodox, .he has pieces of information which are comparable to the tradition compiled by
Paramiirtha and K'uei-chi (Takakusu, in T'oung-pa, 1904 and in JRAS, 1905).
v. [Additional arguments not mentioned in the Refutation:]

One argument of the Pudgalaviidins, not indicated. here, is indicated in the Vyiikhyii in regard
to i. 42 (p. 85 of the Petrograd edition). - The siitra says: calqu~ii riipii~i drffVti na nimitta-
griihi ... [WOG.81.13f.]: "Having seen visible forms by the eye, they do not apprehend the
signs ... ". - Since the eye sees, therefore the person (pudgala) sees through the eye = yasmac
cakfut, pasyati tasmat pudgalas cak1u1a pasyati. - See below F 244 (note).
In the Vyiikhyti, in regard to iii. 43a, the two hypotheses that Vasubandhu attributes "death"
(cyuti) to thought (citta) or to the person (pudgala) are accepted.
In words that Vasubandhu would approve of, Buddhaghosa, in his Manorathapurai;z'i, i. 95, ex-
plains why the Fortunate One speaks of the person (pudgala), although the person does not
exist.
Lodro Sangpo (LS): As for a brief discussion of chapter 9, see Dhammajoti's Summary.
i. La Vallee Poussin's sources for his translation:
La Vallee Poussin (LVP) states in his entry note to chapters 7-9:
The translation of this final part of the Kosa is based on P!tramiirtha' s and Hsiian-
tsang 's versions, not to mention Yasomitra's commentary, which has been given a
great deal of space in the footnotes, and also the numerous pieces of information by
Saeki Kiokuga. For the ninth chapter, the work of Stcherbatsky (translation and foot-
notes; 1920) and a manuscript version of Paramiirtha's text by Father Louis van Hee
have been very helpful.
ii. The rediscovery of the Sanskrit manuscript and its translations:

The original Sanskrit manuscripts rediscovered in 1935 by Riihula Sarplqtyiiyana were not
available to LVP.
A translation of the ninth chapter from the Sanskrit original was first published in 1988 by
James Duerlinger and an extensive revision of it in 2003 in his book Indian Buddhist Theories
of Persons. Vasubandhu's "Refutation of the Theory of a Self' (RoutledgeCurzon), which con-
tains an introduction to the translation, the translation itself and Duerlinger's own commentary
on the ninth chapter.
Matthew T. Kapstein also produced a translation.as part of his Ph.D. dissertation (1986) which
was published in 2001 in his Reason's Traces.
iii. The present translation and its outline:

a. Since our project is to translate LVP's French translation into English, our work, of
course, has to be based on LVP's·FrenchJranslation. But with the permission of Professor
Duerlinger, we have also occasionally added (1) Duerlinger's translations of missing sections
into the actual translation and (2) some of his alternative Pradhan-based translations (indicated
by •~or:") as well as some of his labels, for example, Existence thesis or Two realities objection,
etc., and his own additional comments. They are all set in italic typeface, but the first is non-
bracketed whereas the second is bracketed. "This" italic text should be easily distinguishable
from the italic text that we usually use in our translation, for example: " .. .is called what is
burned or fuel". We did not attempt to incorporate all of Duerlinger's suggestions into the text,
particularly as his translation is readily available.
b. Whereas the early translations of the ninth chapter of Stcherbatsky and L VP were written
in dialogue form, Kapstein and Duerlinger refrained from that format, seeing it more as an
Endnotes to Chapter Nine' 2585
internal dialogue or a treatise, respectively.

Kapstein writes (RT.349): " ... to orient the reader to Vasubandhu's argument, earlier transla-
tors have attempted to [assign] each passage to a specific interlocutor, and so construing the
text as a dialogue throughout. Though Vasubandhu's work clearly does betray its origins in
earlier dialo_gic works, it seems to me that the dialogue here is by and large left implicit, and
that many passages can best be interpreted as the internal dialogue of a single thinker."
Duerlinger writes (IBTP.6): "Because the argument of Vasubandhu's treatise is often pre-
sented in an abbreviated debate style, Stcherbatsky and La Vallee Poussin chose to translate it
as a philosophical dialog between proponents of different schools of Indian philosophy. But
translating the Refutation as a dialog of this sort creates the impression, which I believe to be
false, that Vasubandhu meant to compose a dialog instead of a treatise in which brief state-
ments of opposing theses and arguments are alternatively presented"
As for my translation, I have maintained the dialogue form (and made L VP's dialogue format
more consistent), partly due to the fact that this is a translation of L VP, but also because I
think that the reader will find the train of thought easier to follow if the interlocutors of the
inner dialogue of this polemical treatise are assigned. Occasionally this also involved chang-
ing L VP's sentence structure. On the other hand, I have bracketed throughoµt, for example,
[Opponents:] and [Vasubandhu:], thus signaling that it is not part of the original text. Hope-
fully this provides a middle ground.
c. In contrast to the other chapters, for which I had developed the outline and headings
myself-based on Karmapa Wangchuk Dorje's outline (sa bead) to the root verses of the AKB
and in consultation with the Abhidharmahrdaya and the SalJlyuktabhidharmahrdaya-the out~
line and enumeration of the section headings of chapter 9 are based on Duerlinger's outline
and enumeration in his Indian Buddhist Theories of Persons, although some of the headings
have been adjusted or changed. This allows the reader to quickly consult Duedinger's trans-
lation and commentary for further details.
Duerlinger comments (IBTP.7): "Section headings are supplied, numbered according to
related issues raised in the Refutation, as an aid to reference and to comprehension of the
twists and turns of Vasubandhu' s argumentation. [.,.] The sequence of numbers used to mark
the subsections of each major section usually indicates, in order, the introduction of a new
objection or reply, different arguments devoted primarily to the same objection or reply, and
disagreements about these arguments. The numbering depends upon my own interpretation of
the significance and place of an argument within the course of the argumentation of which it is
a part"
d. In the endnotes, some references to Duerlinger's work have been added md also refer-
ences to Priestley's Pudgalavli.da Buddhism. The Reality of the Indeterminate Self (University
of Toronto, Centre for South Asian Studies, 1999).
Duerlinger speaks of their differences as follows (IBTP.64 and 9): "Priestley's book [PuB] is a
concerted attempt to reconstruct the Pudgalaviidins' theory of persons in a way that reconciles
the apparently conflicting information we have about their theory from Buddhist sources. His
reconstruction, however, does not take Vasubandhu's extended discussion of their theory of
persons into careful analytical consideration." After this general comment, he adds: "What
Priestley tentatively attributes to the Pudgalav1iidins is a theory of persons that more closely
2586 Treatise of the Refutation of the Person (Pudgalaprati~edhapflikara,:ia)
resembles a Vedic theory than any theory of persons held within the other Indian Buddhist
schools." On the other hand, Duerlinger sees his own work as taking Vasubandhu's extended
discussion of the Pudgalavadins' theory of persons into careful analytical consideration while
suspecting that Vasubandhu believed that the Nyaya-Vaise~ika objections to the Buddhist
non-self system may have "led the Pudgalavadins to reject the sort of interpretation of the
Buddha's theory of persons presented by Vasubandhu and to substitute a theory that ... closely
resembles the one held by the Nyaya-Vaise~ikas". (See IBTP.14f. in our Electronic Appendix
for Duerlinger's brief discussion of the theory of persons of the Nyaya-Vaisesikas, and refer-
ences to its source materials.)
Priestley himself in this regard states (PuB.215f.) that it is possible that the founders of the
Pudgalavada were influenced by some of the non-Bud~hist traditions which taught the reality
of the self, but sees the difficulty with this explanation that "we have no way, as far as I can
see, of establishing the extent of such an influence, or even whether it actually occurred.~'
After qualifying this latter remark, he comments: "That such an influence was a signifi-
cant factor in the development of Buddhism is no more than a guess, though I think a fairly
reasonable <;>ne .... We need to recall also that the Pudagalavadin doctrine of the indeterminate
self is different from almost all of the non-Buddhist doctrines which might be supposed to
have influenced it. It is only certain passages in the Upanishads and certain traditions of their
interpretation that resemble what I have proposed as the real position of the Pudgalavada....
The fact is that we do not know what the Buddha taught. Since the record of his teachings was
somewhat ambiguous, there was room (and perhaps a need) for a number of interpretations,
a number of schools. We have no bas.is, as far as l can see, for assuming that any of the schools
arose as a result of non-Buddhist influence, though some of them may have."
For further details consult Priestley's and Duerlinger's books. Both scholars are aware of the
speculative character of their interpretations, which is largely unavoidable due to the scant
textual sources regarding the Pudgalavada, as we will see below in our endnote (to Section 2)
on the Vatsiputriyas. Even though these two interpretations are different-not only due to their
different views in terms of content but also since their focus is different, for example,
Duerlinger has a close look at all the particular arguments presented in the ninth chapter of the
AKB whereas Priestley focuses on the reality of the pudgala within all texts of the Pudgala-
vadins, without singling out a particular one-they are both ve~y useful and informative in
their different strengths. Neither of them attempts to cover all the doctrines of the Pudgalavada
school.
As for my endnotes, they evolved through various stages and included at some point substan-
tially more referrences to Duerlinger's work, but since Duerlinger's book is readily available,
I have decided in the end to eliminate many of his comments to specific arguments so that the
overall thrust and flow of LVP's translation and endnotes is not interrupted too much. As
for Priestley, for similar reasons, I have abstained from representing many of his "twists and
turns". Instead I have attempted to focus on a few key passages and to provide general back-
ground material.
iv. The status of the ninth chapter:

In regard to the discussion on the status of the ninth chapter, V.V. Gokhale writes in his The
Text of the Abhidharmako:saklirikii (1946; see Electronic Appendix): "This unique MS. of the
Abhidharmakosakiirikii has the outstanding merit of deciding once for all the controversy
regarding the exact character of its ninth chapter, called the Pudgalanirdesa [which was sup-
posed to be all in prose], as consisting of thirteen verses, ... ". But Hirakawa, in his introduc-
tion to the Index to the AbhidharmakosabhiifYa (1973; IA.XXXII), writes: "The Kosa is
divided into nine chapters, but the composition of the ninth chapter, Pudgalaprati!Jedha-
nirdesa-kosasthiina, is different from the former eight chapters. The former eight chapters
consist of the kiirikii and bha!Jya, but the ninth chapter lacks the kiirikii. V.V. Gokhale points
out thirteen verses in the ninth chapter, but if one sees the Kosa-bhii!Jya published by
P. Pradhan, it is clear that they are not the kiirikiis. So it is more appropriate to consider that
the Kosa is actually complete with eight chapters and that the ninth chapter is the appendix."
On: this point, we have followed Hirakawa in our translation.
v. The Buddha's theory of persons, and the purpose and structure of the ninth chapter:
In Duerlinger's Introduction (p. 8), he states:
The Buddha formulated his theory of persons as a part of his theory about what
causes suffering and how to destroy this cause. His theory is that the root cause of
suffering is that persons give assent to a naturally occurring false appearance of
themselves as selves and that they can eliminate this assent by meditating on the
selflessness of persons. [ ... ]
It seems clear that Vasubandhu composed the Refutation primarily for the purpose of
purging Buddhism of what he_took to be the Pudgalaviidins' heretical interpretation
of the Buddha's theory that persons are not selves .... He then devotes the last part of
the work to replies to the Nyiiya-Vaise~ikas' objections to his theory.
Chapter 9 (mainly following Duerlinger) is structured in five sections:
1. Vasubandhu's theory of persons; F 230
2. Vasubandhu's objections to the Vatsiputriyas' theory of persons; F 232
3. Vasubandhu's replies to the objections of the Viitsiputriyas; F 254
4. Vasubandhu's rep\ies to the objections of the Viitsiputriyas and Tirthikas; F 273
5. Concluding verses; F 300-1
However, Duerlinger thinks that in the entire Section 4, Vasubandhu replies mainly to the ob-
jections of the Nyiiya-Vaise~ikas. Thus we can summarize:
In Section 1, Vasubandhu presents briefly his own theory of persons which claims that the
person does not exist as a self (atman) that is other or independent or separate, but does
exist as a provisional designation referring to_ the stream of the collections of aggregates
which are real entities (dravya) (i.e., bodies and thoughts).
In Section 2, Vasubandhu argues against the theory of persons of the Viitsiputriyas who
claim that the person (pudgala) is neither the same as the aggregates (skandha) nor other
than them, and which does, nevertheless, ultimately exist.
In Section 3, Vasubandhu primarily replies to objections of the Viitsiputriyas against his
own theory of persons but also "dismisses, in a single sentence (3.10), the thesis of Niigiir-
juna, the founder of the Miidhyamika school of Indian Buddhism, that no phenomena
ultimately exist, as an adequate basis for a theory of persons" (IBTP.viii).
In Section 4, Vasubandhu replies to objections of the Nyiiya-Vaise~ikas against his own

theory of persons who claim that we are selves which ultimately exist, as separate sub-
stances (dravya), independently of our bodies and thoughts. But Vasubandhu also pre-
sents objections of his own to their arguments for the existence of "separate substances".
Note that, according to L VP and Stcherbatsky, some of the exchange is also with the
Vatsiputnyas.
In Section 5, Vasubandhu concludes his Trl!atise of the Refutation of the Person with three
verses. In Duerlinger's words (IBTP.120): "The three verses as a whole make it clear that
his purpose in composing the Refutation is to clear away impediments to liberation from
suffering in sarµ,siira caused by the false beliefs about persons presented by the Pudgala-
viidins and Tirthikas."
Thus, even though the short term purpose seems to be mainly to purge Buddhism from the
Pudgalaviidins' theory of person, the long term purpose is the liberation from suffering, nir-
mra, via the doctrine of selflessness.
La Vallee Poussin(LVP): WOG.697.lff: kirµ, khalv ato 'nyatra mok:jo nastiti Ina pram-
adyaiµ mumuk~ubhir iti vacaniid ayam eva mok~opiiyo nasty ato 'nyo mok~opiiyas tad atra
moktukiimail_l pramiido na kartavya ity arthiid uktaiµ iiciiryei,.a I codakal,l prcchati kirµ, khalv ata
iti vistarai,i.
Vasubandhu has just said (viii, F 224): "Those who desire liberation should apply themselves
heedfully to this doctrine." That is to say, "There is no liberation outside of this doctrine." -
The opponents answer: "Is there then no liberation ... ?"
4
LVP: WOG.697.Sf: vftathiitmadr!ffinivi!ffatviid iti vitathiiyam iitmadmau nivi~µil). ku-
tirtliyiil). ....
There is the reasoning: nasti kapilolukiidinaiµ mok~ai,i I vitathiitmadr~tinivi~tatvad adr~tatattva-
puru~avat I atmagrahaprabhavas ca klesiil). [WOG.697.13f.].
LS: 1. Yasomitra states that Vasubandhu, in this beginning section of the Refutation, refers to
the other doctrines of the non-Buddhists (tfrthika) who think that liberation from unsatisfac-
toriness comes from realizing that we are selves, which. they consider to be separate sub-
stances.
Vasubandhu, however, does not think thatthe false view of a self that causes all unsatisfactori-
ness is the same as the Tirthikas' view of a self, since we are unsatisfied whether we adopt
their view or not; instead (IBTP.122), the mentioned false view of a self "is an assent to a
naturally occurring false appearance of ourselves being identifiable independently of our
aggregates".
2. Duerlinger thinks (IBTP.122) that Vasubandhu seems to have two reasons in mind for
bringing up the theory of the Tirthikas in the context of dealing with the false or mistaken
view of a self in general: (i) the self the mistaken view of which is the cause of all suffering
seems to be a person that can be independently identified and thus seems to be a separate
substance as maintained by the Tirthikas; (ii) the separate substance thesis of the Tirthikas'
theory of persons might reinforce the false view of a self since it provides it with a meta-
physical justification. The study and refutation of the views and tenets of the Vatsiputriyas and
Nyiiya-Vaise~ikas is thus linked with the general "project" of the liberation from all suffering.
In regard to the false or mistaken view of a self and how it comes about, Duerlinger clarifies
(IBTP.31f.): "Vasubandhu seems to assume that we are, from a conventional point of view,
wholes of parts. Although the parts of these wholes are in fact identifiable independently of
the wholes, the wholes themselves are not identifiable independently of their parts. Our parts
he believes to be the aggregates in the collections of aggregates that are the causal basis
of the conception of ourselves. The aggregates in these collections, he assumes, exist in a
beginningless causal continuum perpetuated by the mistaken view of a self. When we con-
ceive ourselves, who are wholes of parts, he believes, [i] we falsely appear to ourselves to
be wholes that are identifiable independently of our parts and [ii] our parts falsely appear to be
identifiable in dependence upon the wholes of which they are parts. As a result of assenting to
the first false appearance, we acquire the false idea of 'I', and as a result of assenting to the
second false appearance, we acquire the false idea of 'mine'. The false ideas of 'I' and 'mine'
are what, together, are called the mistaken view arising from a perishable collection of aggre-
gates (satkiiyadr~{i)."
LS: Pradhan: skandhasal'fltiina eviitriu;lprajnaptil'fl.
Duerlinger (IBTP.112) thinks that Section 1 is the only place in the Refutatio,n where "self'
(iitman) refers to a conventionally real person, whereas in all other places "self' signifies a
person who possesses an independent identity, as also understood in terms like aniitman, iitma-
dr~ti, iitmagriiha.
6
LS: I.e., the "self' (iitman) or person as Vasubandhu conceives it cannot be identified
independently of a collection of aggregates.
LS: See Section 2.1 and 2.1.1 for more details on prajnapti and dravya, and their transla-
tions.
LVP: On this subject, the stanza of Stotrakiira (= Matrceta, Takakusu, 1-tsing, p. 156):
siihal'flkiire manasi na samal'fl yiiti janmaprabandho
niihal'flkiiras calati hrdayiid iitmadr~{au ca satyam I
anyab siistii jagati ca yato niisti nairiitmyaviidf
niinyas tasmiid upasamavidhes tvanmatiid asti miirgab 11
As long as the mind (manas = citta) is accompanied by the conception of "I" (ahal'fl-
kiira), the stream of rebirths (janmaprabhandha) cannot be stopped; the conception
of "I'' is not removed from the heart (hrdaya) as long as there is the view (dr~ti) that
there is a self (iitman). Now, in the world there is no master who teaches the non-
existence of the self (nairiitmyav,iidin), except you. Thus, there is, outside of your
doctrine, no other path of liberation.
Compare the stanzas attributed to the Acarya, Bodhicaryiivatiirapancikii, 492: yab pasyaty
iitm[ina,ri tasyiiham iti siisvatab snehab I snehiit sukhe~u tr~yati tr~~ii do~iif!lS tiraskurute ... .
Also $a<;ldarsanasal'flgraha, 193.
Likewise, Candrakirti, Madhyamakiivatiira, vi. 120 (cited Madhyamakavrtti, p. 340): "Seeing
through understanding (prajnii) that all defilements (klesa) and all faults (do~a) come from the
afflicted view of self (satkiiyadr~ti), and being aware that the object of this view is the self
(iitman), the practitioners (yogin) deny the self."
LS: Duerlinger refers to this argument as an abbreviated statement of the central argument
2590 Treatise of the Refutation of the Person (Pudgalaprati~edhaprakara,;a)
of Vasubandhu 's theory of persons. He states (IB TP .126) that this argument consists, in fact,
of two arguments:
l. the first (which is spelled out in Section 1.2) being the no-self argument avoids an
eternal transcendence theory of persons and states "that the object of the conception
of ourselves is known not to be a self because no phenomenon in the collection of
phenomena that causes us to be conceived is known, by means of direct perception or
correct inference, to be a self';
2. the second (which is implicitly implied in Section 1.2) being the ultimate existence
argument avoids a nihilism theory of persons and states "that the object of the con-
ception of ourselves is known to exist because the phenomena in the collection of
aggregates that is its causal basis are known to exist by means of direct perception or
correct inference".
Thus he dubs this argument the middle way argument of Vasubandhu 's theory of persons.
Kapstein (RT.350), on the other hand, headlines Section 1.2 as the epistemological argument
for the non-self principle.
10
LVP: Kiokuga cites a commentary on the Vijiiaptimatra, 2, 4:
1. unconditioned phenomena (asarrzskrta) do not exist;
2. that which exists (asti-dharma = bhiiva) is of three types: (i) things known by direct
perception, material form (color), thought; (ii) things like pots and clothes (Ch.: hsien
shou yung fa); (iii) things like the sense-faculties (Ch.: yu tso yung fa);
3. three views of the self: (1) the same as the aggregates, (ii) other than the aggregates,
(iii) neither the same or other.
11
·LVP: Proof from scriptural authority (iigama) is not mentioned because it is included
within inference (anumiina).
12
LVP: Entity= bhiiva; Hsiian-tsang translates (Ch.) yu-fa, which reminds us of the atthi-
dhamma of Buddhaghosa.
13
LVP: pratyalcyarrz upalabdhir iti pratyak~am ity upalabdhivise~aI_latµ I pratyak~axµ tadupa-
labdhiJ:i pratyala/ata upalabdhir ity arthal,i. I atha vii pratyak!iatµ pramiiI_lam upalabhir upa-
labhyate 'naya ity upalabdhii,i. I [WOG.697.21ff.].
On "generic apprehension" (upalabdhi), i, F 30; ii, F 177; Satriilarrzkiira, p. 155.
The object of the mental consciousness is defined by Yasomitra [WOG.698.lf.]: [upalabdhir]
dhartnayatanasya vedanadilak~aI_lasya yogivi~ayasya ca = the perception of the sense-sphere of
factors (dharmiiyatana) (that is to say, sensation [vedanii], etc.) and of things that the yogins
perceive. [Indeed, the mental consciousness of the yogins knows the thoughts and thought-cor.-
comitants of others, vii. 11].
But how can the mental faculty (manas) be apprehended by direct perception (pratyak~am)?
Indeed, the mental faculty (manas) that has just passed away is known by the mental con-
sciousness that immediately follows (i. 17) [LS: I have adjusted LVP's translation]: manasa_s
ca kixµ pratyak~am upalabdhil,i. I samanantaraniruddhaxµ hi mano 'nantarotpannena mano-
vijfianena vijfiayate [WOG.698.2f.].
There is a difficulty here. Some other masters (the Sautrantikas) think that thought is self-
aware or reflexively aware (svasarrzvedya): both the subject (griihaka) and the object (griihya)
of the consciousness are directly perceived: raktaqi vii dvi~taqi vii sukhasaqiprayuktaqi vii
du}:lkhasaqiprayuktaqi vii [iv. 49] ity evamadi svasaqivedyatayii [pratyak~am] ity apare I tad
etad dvividhaxp pratyak~axp grahyagataxp griihakagataxp vii [WOG.698.3ff.].
14
LVP: mahar~ipra1,1idhijfianaparicchinnatviid asty eva cak~uriidikam indriyaqi cak~ur-
vijfianadikiira1,1aqi iti I sarve~iim aviviidiic ca [WOG.698.30f.].
See i. 9c (Vyiikhyli, p. 25), 44a. - On "cognition resulting from a resolve" (pra,:,idhijfllina),
vii. 37.
15
LS: 1. Having placed the treatise into its wider context and having distinguished his theory
of persons from that of the Tirthikas who maintain that the self is a substance (dravya) other
than the aggrega_tes, Vasubandhu now focuses on the Viitsiputriyas (i) who maintain that the
person is not other than the aggregates, which distinguishes them from the Tirthikas, but
(ii) who also maintain that the person is not the same as the aggregates, which distinguishes
them from Vasubandhu.
2. Before proceeding further, it might be helpful for the reader who is not familiar with the
tenets of the Pudgalaviida to first read Leonard C.D.C. Priestley's short article'(2005) on The
Internet Encyclopedia of Philosophy web-site: Pudgalaviida Buddhist Philosophy which is
available on-line: http://www.iep.utm.edu/p/pudgalav.htm.
The article begins by introducing the school of the Pudgalaviida and its history as follows:
The Pudgalaviida was a group of five of the Early Schools of Buddhism, distin-
guished from the other schools by their doctrine of the reality of the self. The group
consists of the Viitsiputriya, the original Pudgalaviidin School, and four others that
derived from it, the Dharmottariya, the Bhadrayii1,1iya, the Siimmifiya and the ~a1,1-
1,1agarika. Of these, only the Viitsiputriya and the Sammitiya' had a large following.
The Viitsiputliya evidently arose about two centuries after the death of the Buddha
(the Parinirvii1,1a). Since the date of the Buddha's death was probably in about 486
BCE or 368 BCE (according to which sources• one follows), the rise of the Viitsi-
putriya school would have been in the early third century or toward the middle of the
second century BCE. According to the Chinese monk Xuanzang (Hstian-tsang), who
traveled in India in the seventh century CE, the Siimmitiya was at that time by far the
largest of the Sriivakayiina schools (or Early Schools), equal in size to all of the other
schools combined; and as the monastic populations of the Sriivakayana and the
Mahayana were roughly the same, the Sammitiya represented about a quarter of the
entire Buddhist monastic populati~n of India. The Viitsiputliya and a branch of the
Siimmitiya survived in India at least until the tenth century, but since the Pudgala-
viidin schools never spread to any great extent beyond the subcontinent, when
Buddhism died out in India, the tradition of the Pudgalaviida came to an end. [ ... ]
The difficulties facing us in investigating the Pudgalaviida are considerable. There is
no living tradition of Pudgalaviida; there are no learned monks to whom we can tum
for interpretations handed down within that tradition. There are very few Pudgala-
viidin texts that have survived, only two of them with anything to say about the self,
and those only in Chinese translations of poor quality. Apart from these, we have
extensive quotations from their texts (but none, unfortunately, dealing with the self)
in an Indian Buddhist work which has survived only in Tibetan, some brief sum-
maries of their doctrines in Tibetan and Chinese translations of Indian works on the
formation of the Sravakayiina schools, and finally criticisms of their doctrines in
works from other schools, some of these fortunately available in Pali or Sanskrit. The
evidence we have is thus quite limited; much of it surviving only in translation, and
some of it from hostile sources. Any interpretation of the Pudgalaviidin doctrine of
the self will necessarily be to a considerable extent a reconstruction, and should ac-
cordingly be regarded as a more or less plausible hypothesis rather than anything like
a definitive account.
Priestley briefly summarizes his article as follows:
It is difficult to reconstruct their understanding of the self.... But there is no doubt
that they affirmed the reality of the self or person, and that with scriptural authority
they held that the self of an enlightened one cannot be described as non-existent after
death, in "complete NirviiQa" (ParinirviiQa), even though the five "aggregates" which
are the basis of its identity have then passed away without any possibility of recur-
rence in a further life. [ ... ]
It seems, then, that they thought of some aspect or dimension of the self as transcend-
ing the aggregates and may have identified that aspect with NirviiQa, which like most
early Buddhists they regarded as an eternal reality. In its involvement with the aggre-
gates through successive lives, the self could be seen as characterized by incessant
change; but in its eternal aspect, it could be seen as having an identity_ that remains
constant through all its lives until it fulfils itself in the impersonal happiness of Pari-
nirviiQa. Although their account of the self seemed unorthodox and irrational to their
Buddhist opponents, the Pudgalaviidins evidently believed that only such an account
could do justice to the Buddha's moral teaching, to the accepted facts of karma, re-
birth and liberation, and to our actual experience of selves and persons.
The article itself discusses the following topics:
i. The problem of the self in Buddhism & the three advantages and two difficulties of
the non-Pudgalavadin schools.
ii. The Pudgiilavadin characterization of the self:
The self as inexplicable or indeterminate in its relation to the five aggregates.
The self as inexplicable or indeterminate in its relation to nirvii,:ia.
The self as constituting a fifth category of existence, i.e., the inexplicable, next
to (a) the phenomena of the five aggregates and of temporal existence in gen-
eral, i.e., the three categories of past phenomena, present phenomena and future
phenomena, and (b) NirviiQa, i.e., an eternal, uncaused reality, as the fourth cate-
gory.
The three ways of conceiving the self:
a. according to the basis [iisrayaprajiiaptapudgala], i.e., aggregates relied
upon in a particular life,
b. according to transition [salikramaprajiiaptapudgala], i.e., aggregates in
their transition between lives,
c. according to cessation [nirodhaprajiiaptapudgala], i.e., final passing away
of the aggregates at death after attaining enlightenment.
The three accounts in regard to whether the self is nominal/conceptual or ulti-
mate:
a. conceptual but "true and ultimate" [see next endnote],
b. neither conceptual nor substantial,
c. substantial.
Theraviidins and Sarviistivadins: the two types of truth predicates: ultimate and con-
ventional.
Pudgalaviidins: the self and the three types of truth predicates:
a. ultimate truth fparamarthasatya], i.e., third noble truth;
b. characteristical truth [lak,ra~asatya], i.e., the first, second and fourth noble
truth;
c. practical truth [sal!lvrtisatya], i.e., distinguished forms of speech and behav-
ior inherited through local or family traditions or learned through monastic
training.
iii. Reconstruction of the Pudgalaviidin conception of the self & the analogy of fire and
its fuel.
iv. Pudgalaviidin arguments in support of their conception of the self: (a) appeals to
canonical texts (siitra); (b) arguments on the basis of consistency with acknowledged
fact.
The article ends with a helpful list of references for further reading on the subject.
3. As for the surviving literature of the Pudgalaviidins, Priestley comments (1999; PuB.43f.):
The Pudgalaviidins must have produced a large literature, including their own ver-
sion of the Tripitaka. They are said to have had an Abhidharma in nine parts. [ ... ]
As far as we know at present, only three works have survivfd more or less intact out
of the entire corpus of Pudgalaviidin literature. One of these is the Sarrimitfyanikiiya-
slistra (T 1649; [translator: unknown; date of translation: between 352'-431 CE or
earlier; author and date of composition: unknown]). The others are a general survey
of Buddhist doctrine, the Tridharmakha~rf,aka, surviving in two Chinese translations
(T 1506 [by Gautama Saiighadeva in 382 CE] and T 1505 [by Kumiirabuddhi in 391
CE]; [author of sutra: Vasubhadra; author of commentary: Saiighasena; date of com-
position for sutra and commentary: unknown]), and a work on the Vinaya called the
Vinayadvlivirrisativyakti (by Buddhatriita [date of composition: unknown]; T 1461
[translator: Paramiirtha in sixth century]). By its nature, the last of these has nothing
to offer on the subject of the person or self, and the other two versions of the Tri-
dharmakha~rf,aka deal with it only as one among many other matters to be explained;
but the Sarrimitfyanikiiyasiistra gives us a long discussion of various theories about
the self with an explanation of why the doctrine of the Siixpmitiyas is the right one.
For a more detailed description of the Pudgalaviidin Tripitaka and the Pudgalaviidin Treatises,
see Thich Thien Chau's The Literature of the Personalists of Early Buddhism ([French: 1977)
1999), pp. 19-122, as well as his article "The Literature of the Pudgalaviidins". In this article,
Thich Thien Chau comments that the above mentioned texts reveal "three fundamental topics:
the pudgala, the fifteen s\!condary theses, and the two Pudgalaviidin lists of sriivakas". The
fifteen secondary theses are the following (p. 12):
1. There exists an indestructible entity (avipra~asa).
2594 Treatise of the Refutation of the Person (Pudgalaprati~edhaprakarar,ia)
2. There are twelve knowledges on the path of seeing (darsanamtirga).

3. There are four stages in the concentration of access: patience (k~iint1), name
(niima), notion (sarrijnii) and the highest worldly dharma (laukikiigradharma).
4. Clear comprehension (abhisamaya) is gradual (anupurva).
5. The five supernormal penetrations (abhijfiii) can be obtained by ordinary beings
(p[thagjana) or heretics (tfrthika).
6. Morality (sfla) designates (actions of) body (kiiyakarman) and speech (vacf-
karman).
7. Merit (pu~ya) is accumulated continually, even during sleep.
8. It is impossible to say whether the characteristic of phenomena (dharmala~a~a)
is permanence or impermanence.
9. There is an intermediate dhyiina (dhyliniintara) between the first and second
dhylinas.
10. There is only one absolut.e: nirvii~a.
11. There are five, six or seven destinies (gati).
12. Knowledge (jfilina) also can be called the path (miirga).
13. An arahant is susceptible of falling from his attainment.
14. There is an intermediate state (antariibhava) in the sensuous realm (kiimadhiitu)
and the form realm (rupadhiitu), but not in the formless realm (arupyadhiitu).
15. There are seventeen categories of celestial beings in the form realm (rupadhiitu).
Among these fifte_en secondary theses, the first, second and tenth are the most re-
markable.[; .. ) These are the fifteen secondary theses that distinguish the doctrines of
the Pudgalaviidins--especially of the Viitsrputriyas and Siiqunitryas-from those of
other early Buddhist schools, especially the Theraviidin and Sarviistivii.din.
As for an explanation of these theses, see Thfoh Thien Chau ([French 1977) 1999), pp. 188-211.
As for the Sarrimitiyanikiiyasiistra, Duerlinger comments (IBTP.61) that unfortunately we can-
not know whether it predates or postdates Vasubandhu's Refutation, or whether one or the
other authors of these works were aware of the work of the other, but Priestley (PuB.44f.)
states that the character of the work would suggest that it belongs to a period not too long
before its Chinese translation ("perhaps around 400 CE"), "perhaps in the second or third cen-
tury CE,"
In addition to these works, extensive sections of Siiqlmitiya scholastic texts have been pre-
served in citation in six chapters of the Sarriskrtasarriskrta-viniscaya. This is an encyclopedic
work, lost in the original Sanskrit but preserved in Tibetan translation, which, according to
Skilling (1982, 1987, 1999), was most probably composed in the twelfth century by the north
Indian pa,µ;lita Dasabalasrimitra.
In recent years, the following texts have been tentatively added to the aforegoing texts:
i. "Patna Dhammapada" (Mizuno 1984, Namikawa 1993, Skilling 1997);
ii. Mahlisarrivartanikathli of Sarvarak~ita (Okano 1998), dealing with Buddhist cosmol-
ogy from the point of view of the Sarµmitrya school;
iii. Ma~icu<Jiijiitaka of Sarvarak~ita (Hanisch 2008), containing 376 iiryii stanzas;
iv. Abhidharmasamuccayakiirikii of Sarµghatriita (at present misplaced or lost);
iv. Several inscriptions from North India (Namikawa 1993, Skilling 1997).
On the basis of the Mahasa1?1Varlanikatha by Sarvarak~ita, a Buddhist grammarian and poet

who lived in the 12th century CE, Okano was also able to identify two other cosmological
works, i.e., the *Lokaprajflapti-abhidharmasastra, translated into Chinese by Paramiirtha in
559 CE, and the Pali Lokapaftflati.
As for summaries of the Pudgalaviidin doctrines, Priestley mentions three works (PuB.48f.):
i. Samayabhedoparacanacakra ("Wheel of the Formation of Divisions among the Doc-
trines") by Vasumitra (probably second century CE), which has survived in three
Chinese translations;
ii. Nikayabhedavibhangavyakhyana ("Analysis and Explanation of the Divisions into
Schools") by Bhavya or Bhiivaviveka (sixth century CE), which has survived only in
a Tibetan translation;
iii. Samayabhedoparacanacakre nikayabhedopadarsanasa1?1graha ("Explanatory Com-
pendium of the Divisions into Schools in the Wheel of the Formation of Divisions
among the Doctrines") by a Vijii.ii.navii.din named Vinitadeva (eight-century CE).
As for the polemical works in which Pudgala doctrines are presented for refutation, Priestley
mentions (PuB.49ff.) Devasarman's Vijflanakaya, Moggaliputta-tissa's Kathavatthu, the
Mahavibhii~ii. Harivarman's Tattvasiddhi, the Mahaprajfliipiiramitopadesa, Asaliga's Maha-
yanasutriilankiira, Vasubandhu's Abhidharmakosabhii~ya, Bhavya's Tarkajviilii, Candrakirti's
Madhyamakiivatiira, Siintideva's Bodhicaryiivatiira, Hsiian-tsang's Cheng weishe lun, Siinta-
rak~ita's Madhyamakalankara as well as his Tattvasa1?1graha along with KamalasTia's Pafljika.
Priestley comments (PuB.52): "Through these works, spanning a period of about a thousand
years, we are offered a series of glimpses of the schools of the Pudgalaviida- at various stages
of their development."
4. As for the Pudgalaviidins in general, the Samayabhedoparacanacakra, a Sarvii.stiviida text,
states (Masuda: Origin and Doctrines of Early Indian Buddhist Schools, p,-14ff.):
(The Buddhist Sarpgha) was divided into two schools, viz., the Mahiisarpghlka and
the Sthaviraviida. [ ... ]
The Sthaviraviida remained in perfect harmony for a number of years. At the be-
ginning of the third century (after the death of the Buddha) there was a little dis-
sension and it was divided into two schools,.(viz.):
i. the Sarvii.stivii.da, otherwise called the Hetuvii.da,
ii. the original (mula) Staviraviida, which changed its name into the Haimavata
school.
Subsequently during the third century, one school named the Viitsiputriya issued
from the Sarviistiviida.
Immediately afterwards, during this third century, four schools sprang from the
Viitsiputriya, (viz.): (i) the Dharmottariya, (ii) the Bhadriiy~iya, (iii) the Sruµmatiya,
(iv) ~e ~alJ1:lagirika.
Dhammajoti comments in his SD.202 and 207:
[A] sect like the Vii.tsiputriya with its five-fold categories that include past, present
and future dharma-s, ... is said by the compilers of the MVS [T 27, Sb] to differ only
with respect to a few doctrinal points from the Sarviistiviida and moreover respects
2596 Treatise of the Refutation of the Person (Pudgalaprati~edhaprakarm:za)
certain Abhid.hanna texts of the Sthaviravada lineage .... [ .. ;]

[The Viitsiputrlya] school shared most of the doctrines of the Sarviistiviida sect, in-
cluding sarvastitva. Yet it (especially its branch, the Siirpmitiya) established itself as
an influential sect, distinct from the Sarviistivada, with many regional strongholds.
The main reason for its split from the Sarviistiviida, as well as for its apparently
powerful influence on some other sects and probably also on many devotees, was its
innovative Pudgala doctrine. Their successful establishment was also partly due to
their early emergence in the pre-Christian era. At the same time, it is, equally note-
worthy that some of their members co-existed closely with, and were receptive to,
the Mahayana to the early stage of which they in tum seemed to have contributed
doctrinally .... Aryadeva, the famous follower of Nagarjuna, was said to have been a
monk of the Vats1putrlya. Another Vatsiputrlya ·master, Sruµghasena, was described
as being an aspirant for the Mahayana, and composed works, such as Bai Yii Jing
(s~/.1!) very much in the style of a typical Diir~iantika.
Duerlinger also comments (IBTP.21:
In general, the Pudgalaviidins' theories, other than their theory of persons, may riot
be significantly different from those of the orthodox Vaibha~ika schools, save for
their penchant, demonstrated in the Tridharmaka Sastra, to reclassify phenomena
into triads and their restriction of the notion of ultimate reality to nirvii~a.
5. As for the founder of the Pudgalaviidins, we find conflicting reports. Hsilan-tsang's dis-
ciple Kuei Ji states (PuB.32): ·
In the days of the Buddha there was a tfrthika, Viitsiputra, who resorted. to the
Buddha and went forth, as is told in the [Mahiipari]nirvii~asutra. Since then, his dis-
ciples have handed down [his teachings] without interruption until the present, and
their school is named, in accordance with their distant inheritance, the Viitsiputriya
School. ... The Dhanna Master Paramiirtha says that according to the school of the
disciples of Vatsyaputra, Ra.hula was the disciple of Siiriputra, and Vatsyaputra was
the disciple of Riihula; he disseminated the teachings of Siiriputra.
On the other hand, Priestley continues, "in Bhavya's Tarkajviilii there is an account (appar-
ently Siii:µmitiya in origin) of the formation of the schools which mentions a 'recitation and
compilation' of the teaching by a Sthavira Vatsiputra two hundred years after the Parinirviil).a
and after the split between the Sthaviras and the Mahiisai:µghikas (Tibetan Tripiµtka, Peking
edition, 5256, 67c3; 5640, 15bl-3)". For a discussion of these and other reports, see PuB.32-
36.
6. See also in the Electronic Appendix, Duerlinger's discussion The Theories of Persons of
the Pudgalaviidins, the Nyiiya-Vaise#kas and the Siirrikhyas, i.e., a section from his book
(pp. 8-15): Indian Buddhist Theories of Persons. Vasubandhu's "Refutation of the Theory
of a Self", and likewise our translation of the chapters XV-XIX from Andre Bareau's
Les Sectes Bouddhiques du Petit Vehicule, dealing with the Viitsiputr1yas, Sammafiyas,
Dharmottarlyas, Bhadrayiiniyas, ~awagarikas.
16
LS: 1. On existence as a provisional entity or as provisional designation (prajfiaptisat) and
existence as a real entity (dravyasat), and on conventional truth (sarrivrtisatya) and absolute
truth (paramiirthasatya), see, in the Electronic Appendix, Collett Cox's The Ontologies of
Endnotes to Chapter Nin,e 2597
the Sarviistiviidins and of Vasubandhu (excerpted from her Disputed Dharmas. Early Bud-
dhist Theories on Existence). See also Vasubandhu's discussion of relative and absolute truth
at vi. 4.
2. Priestley explains that the Buddhist schools other than the Pudgalavii.dins identified what
is ultimately true with what is determinate, with factors (dharma) that are simply themselves
and different from other factors, and thus made logical consistency the fundamental criterion
for reality. In this way, whatever is more than itself or other thari itself is not in the strict sense
self-identical (PuB.21 lff.):
For the other schools, that the self, whether simple or not, was neither the same as
the aggregates nor different from them showed clearly that it was unreal. It was not
simply that it was dependent; all of the created dharmas, which most of these schools
held to be real, were likewise dependent on their causes and conditions. That a
dharma depended on something else would not have to imply any lack of integrity; it
was what. it was, absolutely distinct from its cause and conditions. But something
indeterminate in its relation to other things could not be simply what it was, since it
was not wholly different from what it depended on. And something not simply and
purely itself was surely unteal. [ ... ]
Entities such as the pudgala, which they take to be simply conceptual groupings of
real dharmas, are indeterminate in relation to their constituents precisely because
they are the constituents themselves (they are not something different from their
constituents) taken not individually but collectively (they are not exactly the same as
their constituents). There is never anything but the dharmas in reality, but we create
the appearance of further entities by grouping them in various ways. The indetermi-
nacy of such conceptual entities, the fact that in this limited sense* they are not
amenable to logic, is the mark of their unreality.
* It "is" a limited sense, for although groups are indeterminate in relation to their own mem-
bers, they are not indeterminate in relation to most other groups and "their" members. In
this way they are not only amenable to logic; they are the very stuff of logical discourse.
What are these groups, after all, but sets?
Put differently, Vasubaridhu claims (see IBTP.49f.) that everything that exists is either (1) a
real entity separate from other real entities, or (2) a provisional entity which can be entirely re-
duced in existence to real separate entities. The Pudgii.lavii.dins reject the Vaibhii.~ikas' view
that we do not exist at all if an entity is not part of these two categories, and they add to these
two categories a third ontological category, which is neither the one or the other: (3) entities
without being separate real entities or identities. They claim that this third category of enti-
ties exists ultimately. The primary ontological dispute concerning the existence thesis of the
Pudgalavii.dins concerns, therefore, the nature of existence.
3. See our Section 2.1 also in relation to Vasubandhu's Section 2.1.1 on the "inexplicable"
as well as in ·relation to Section 2.2 where Vasubandhu briefly discusses the Pudgalavii.din's
fivefold classification of "objects to be known". In our endnotes to these two sections we will
also briefly address the Pudgalavii.din doctrines of the three conceptions and the three truths,
which are not discussed-at least not explicitly-by Vasubandhu.
17
LS: The term pudgala is used by Vasubandhu in three different contexts (IBTP.113). It
2598 Treatise of the Refutation of the Person (Pudgalaprati~edhaprakarm;ia)
can refer either (1) to a person that is considered by the Pudgalaviidins to exist without being a
separate identity, or (2) to a self (atman) that is considered by the Tirthikas to exist with a
separate identity, or (3) to a person that Vasubandhu considers to exist as a provisional desig-
nation.
18
LVP: Viitsiputrlyii Aryas iiµmatiyiil_i I anena vitathiitmadr~tinivi~tatvalak~a~o hetur an-
aikiintika iti darsayati I na hi viitsiputrly~iiip. mok~o ne~yate bauddhatviit I atha vii prakpak~a-
virodhal_i I siipak~filo 'yaip. pak~o nasty iitmii ity anena darsayati [WOG.699.3ff.].
It must be one of two things. - The Viitsiputrlyas believe in a certain kind of real self: now,
they are Buddhists, and one cannot deny that they attain liberation: therefore, the author has
been wrong in saying that a false view of self (vitathiitmadr~ti) creates an obstacle to libera-
tion. Or else, the thesis which denies the self is false.
On the inexplicability (avaktavyatii) of the person (pudgala), see, for example, Madhyamaka-
vrtti, 283.
19
LVP: riipiidivad bhiiviintararµ ced dravyatafi I k~friidivat samudiiyas cet prajiiaptitafi I [see
WOG.699.9ff.].
Color, sound, etc., are distinct things (bhinnalak~ai:ia); milk, house, army are complexes of
color-taste-odor-tangible, of straw-wood, of elephants-horses-chariots, and not separate things
(bhiiviintara): milk is nothing other than color, etc.
Compare Satriilarµkiira, xviii. 92: prajiiaptyastitayii viicyafi pudgalo dravyato na tu.
20
L VP: Yasomitra cites the stanza of Dharmakirti:
var~iitapiibhyiirµ kirµ vyomnas carma~y asti tayofi phalam I
carmopamas cet so 'nityafi khatulyas ced asatphalafi I
Sarvadarsana, p. 10 (1858); Nyiiyaviirttika, ii. 1, 5, Tiitparya, 164; in Slokaviirttika: khatulyas
ced asatsamafi; Nai~karmyasiddhi, ii. 60, etc.
If the person (pudgala) is unconditioned (asarµskrta), eternal, unmodifiable, it is like space, it
is as though it were non-existent. Only that which is "capable of performing a function"
(arthakriyii) and which is momentary (yat sat tat k~a~ikam) exists: a Sautriintika thesis; for the
Vaibhii~ikas, unconditioned phenomena (asarµskrta) (i.e., space and the two cessations, i. 5c)
exist.
21
LS: 1. As for our passage, Pradhan.461.20-22 has:
naiva hi dravyato. 'sti niipi prajiiaptitafi I kirµ tarhi Iiidhyiitmikiinupiittiinvartamiiniin
skandhiinupiidiiya pudgalafi prajiiapyate I
L VP translates this important section: "Je dis que le Pudgala est; je ne dis pa qu 'ii soit une
entite; je ne dis pas qu'il existe seulement en tant que designation des elements (skandha):
pour moi la designation 'Pudgala' a lieu par rapport aux elements (skandhiin upiidiiya) actuels,
intemes, assumes."
Duerlinger translates this section (IBTP.73): "[But the Pudgalaviidins assert that] a person is
not substantially real or real by way of a conception, since he is conceived in reliance upon
aggregates that pertain to himself, are acquired, and exist in the present."
Kapstein translates (RT.351): "But it is neither substantial nor conceptually constructed. -
What then? - Depending upon the bundles (skandha) which are inwardly held now, the person
is conceptually constructed."
2. Three accounts of the person: Priestley, in his web-article, writes:
We might expect that the Pudgalaviidins, who held that the self is real, would [in
contrast to the other schools who understood the self to be a merely conceptual entity
in the sense that it was simply the diverse phenomena of the five aggregates com-
prehended for convenience under a single term such as "self'' or "person"] insist that
the self is not merely conceptual or nominal, but substantial. [i] But in fact they
seem to have regarded the self, at least initially, as conceptual, though "true and ulti-
mate". [ii] A later source represents them as maintaining that it is neither conceptual
nor substantial, and [iii] still later sources, ascribe the view to them that the self is
indeed substantial. The difference in these accounts may be the result of confusion in
our sources, but it is certainly possible that the Pudgalaviidins gradually modified
their position under the pressure of criticism from other schools.
As for the first account, in the SiiTJ1mitfyanikiiyasiistra and the Tridharmakhai:ufaka, the earlier
Pudgalaviidins claim that the pudgala is both (1) "true and ultimate" and yet (2) concep-
tual; Dhammajoti writes that, in the Pudgala-skandhaka, the second chapter of the Vijfiiina-
kiiyasiistra, the Pudgalaviidins (Viitsiputrlya and Siimmifiya) confirm a question whether
the pudgala is apprehended "as something true and ultimate" (saccikat{haparamatthena; cf.
sacikat(ha-parama,rhena puggalo upalabbhati in Kathiivatthu) (SA.IV.91f.):
In the true and absolute sense the pudgala is perceivable (upalabhyate), realizable
(siik~iitkriyate), exists (m1if; Sllf!l,Vidyatelvidyamiinaldrsyate?) and is well observed
(~1,r; sa'!ldrsyate?). Hence there is definitely the pudgala.
Priestley's second account, maintaining that the person is neither conceptual nor substantial,
refers to our present Section 2.1.1 of the Abhidharmakosabhii~ya (see the different translatrons
of this section above),
As for the third account, Priestley (PuB.87) states that the Mahiiyiinasutriilankiira (92) and
later works, i.e., the Madhyamakahrdaya (3.92), the Madhyamakiivatara (6.146), the Cheng
weishl lun (T 1585, lc16ff.) and the TattvasaTJ1grahapafijikii (on TS 349; DS ed. 165.14ff.)
ascribe to the Pudgalaviidins the view that the pudgala is indeed substantial (dravya). This
"suggests that they may have abandoned the attempt to establish a third ontological category
besides the substantial and 'the conceptual, and tried instead to expand the notion of the sub-
stantial to include an entity whose relationships were indeterminate" (PuB.100).
Priestley comments (PuB.101):
What remains constant throughout the various accounts of the Pudgalaviidin's doc-
trines is their insistence that the pudgala or self is "true and ultimate", and its rela-
tion to the five aggregates is indeterminate. When confronted with the question of
whether it is conceptual or substantial, they waver ....
Priestley then_ proceeds to give an initial interpretation of the pudgala, which he withdraws
later:
They maintain that it is "true and ultimate" in the special sense that its existence and
functions are not reducible to those of its constituents; its relation to the five aggre-
gates is indeterminate because, although it is not reducible to them, neither is it
independent of them. The pudgala or self of each individual is thus single, a unity
formed by a particular combination of the five aggregates and persisting through
all the changes of its impermanent constituents: it is the author of its own deeds and
continues as the enjoyer of their results.
In his "Recapitulation" chapter, he comments (PuB.198):
Our initial interpretation, that the pudgala is simply the five aggregates taken to-
gether as a conceptual whole which, as a whole, is not strictly reducible to the aggre-
gates of which it consists, was based [cf. PuB.80-101] on a few passages in one of
our Pudgalavadin sources, the Siirrimitfyanikiiyasiistra, and in Harivarman's Tattva-
siddhi. We were also influenced by the explanation of the nature of the pudgala
which the Pudgalavadin is represented as giving in Vasubandhu's Abhidharmakosa-
bhii~ya, although he denies that the pudgala is either conceptual or substantial.
But he retracts this interpretation due to certain problems that he thinks arise from it (in
particular in relation to pudgala in Parinirva:r;ia; see Section 2.2) and replaces it with a new
interpretation-where the pudgala "is supported by its aggregates but does not consist of
them"-that is "an attempt to explain the doctrine of the pudgala in a way that would be con-
sistent with [the account of the pudgala in Parinirvai:ia] and also, of course, with the evidence
upon which our initial interpretation was based" (PuB.200).
For the twists and turns of his discussion, see his chapters "The Reality of the Pudgala",
"Truths" and "Pudgala as Conceptual", "Misgivings", "Concepts", "The Pudgala as Image"
and "The Pudgala as Fire", which he summarizes in his "Recapitulation" chapter (pp. 187-
207).
3. As for Duerlinger, he states (IBTP.133) that the denial that we are a real entity or a pro-
visional designation is a variant of the Pudgalavadins' inexplicability (avaktavya) thesis, name-
ly, that the person is neither the same as nor other than the aggregates in reliance upon which it
is conceived and named.
Having denied that the person is either a real entity (dravya) or provisional designation (pra-
jnapti), the Vatsiputriyas need to explain now in what sense they still think that the person is
"ultimate and real" and what marks it off from a dravya and prajiiapti as understood by the
Vaibh~ikas and Vasubandhu, whence their claim that persons are ultimately existent entities
without separate identities (IBTP.20) and the aggregate-reliant identity thesis.
4. L VP does not explain his translation "we do not say that it exists only as a provisional
designation of the aggregates" versus "we do not say that it exists as ... ", but Duerlinger points
out (IBTP.20f.) that the Pudgalaviidins do not deny that persons are conventional realities
when they say that they are neither a real entity nor a provisional designation, since they have
a more expanded understanding of conventional realities than Vasubandhu:
The reason for their denial is that they believe that conventional realities may be
either substantially established or inexplicable, and that persons are of the second
kind. What is inexplicable, therefore, is basically what ultimately exists without
being a substantial reality or a substantially established reality. Since substantial
realities and substantially established realities exhaust the entities that possess sepa-
rate identities, it is clear that ultimately existent inexplicable phenomena are enti-
ties without separate identities .... So inexplicable persons are conventional reali-
ties insofar as they are conceived in dependence upon collections of aggregates, but
ultimately exist insofar as they exist apart from being con9eived, as entities without
separate identities. We do exist by ourselves, in other words, bi.It insofar as we do,
we cannot be conceived. Because we are inexplicable phenomena we cannot be con-
ceived apart from the aggregates we are said to acquire.
5. Similarities and differences in the views of the Pudgalaviidins and the Nyiiya-Vaise#kas in
regard to the person as a whole in relation to the aggregates: Duerlinger considers (IBTP.33)
it likely that, from a conventional point of view, both the Pudgalavadins and Vasubandhu
thought the object of the conception of a person to be a whole of parts conceived in depen-
dence upon collections of aggregates, b~t that the Pudgalavadins, in contrast to Vasubandhu,
did not think.that this whole is the same/in existence as its parts. According to them, the person
as a whole includes an underlying support (iisraya) for the mental states and aggregates that
cannot be reduced in existence to the aggregates. Duerlinger thinks this to be an idea borrowed
from the Nyaya-Vaise~ikas, although the Pudgalavadins naturally do not consider the person
to be a separate substance as do the Nyiiya-Vaise~ikas, but an entity that lacks separate identi-
ty; also for the Pudgalavadins, the phenomena for which the person is an underlying support
are aggregates (skandha) and not attributes (gu~) as with the Nyaya-Vaise~ikas.
To clarify this view, Duerlinger writes (IBTP.135) that, under the condition that the necessary
changes having been made, "we are present when our aggregates are present similar to the
way in which the Nyaya-Vaise~ikas say that a substance (dravya) is present when its attributes
(gu~) are present, as their 'underlying support' (iisraya). [... ] The underlying support, in both
cases, is that which performs the functions (1) of providing a common subject in which all of
the supported phenomena inhere and (2) of persisting through the momentary coming to be
and passing away of the phenomena that inhere in it. The perception of ourselves, the Pudgala-
vadins believe, is the perception of an inexplicable underlying support for our aggregates.
Since we lack a character by ourselves that can be discriminatc.d when we are perceived, we
must be conceived in reliance upon aggregates for which we are the underl)'.ing support." Thus
for the Pudgalavadins, Vasubandhu's two/realities objection does not show that persons do not
ultimately exist since they consider persons to be ultimately existing inexplicable underlying
supports that are neither real entities nor provisional entities.
6. The classification of the different views ofVasubandhu, the Pudgalaviidins, Candrakfrti
and others in regard to the conception of a person:
In regard to the different Buddhist and non-Buddhist theories of person, Duerlinger states
(IBTP.35f.):
A classification of Indian theories of persons may be formed on the basis of the dif-
ferent theses assumed to be true by Indian philosophers concerning our modes of
existence and/or identity and how we are related to the collections of aggregates in
dependence upon which we are conceived. The two basic kinds of theories are
1-. the no ultimate existence theory, which is held by Candrakirti, and
2. the ultimate existence theory, which is held not only by Vasubandhu and
the Pudgalaviidins, but also by the Tirthikas:
Vasubandhu's theory we may call the substantially established reality
version of the ultimate existence theory of persons, since in it the
2602 Treatise of the Refutation of the Person (Pudgalaprati:jedhaprakaraFJ,a)
thesis is asserted that we are the same in existence as collections of

aggregates.
The Pudgalavadins' theory we may call the entity without a separate
identity version of the ultimate existence theory of persons, since in it
the thesis is asserted that we are the same in existence as an entity
without a separate identity.
These two theories, therefore, may be contrasted to the Tirthikas' sepa-
rate substance version of the ultimate existence theory of persons, ac-
cording to which we are separate substances.
But Duerlinger also points out (IBTP.67) that not all Indian Buddhist philosophers seem to
think that the conception of ourselves arises in dependence upon collections of aggregates, for
example, some think that it arises in dependence upon _a store-consciousness (lilayavijiiana)
containing seeds; etc.
22
LS: Duerlinger writes (IBTP.41) that "since by convention a name (a significant spoken
sound) is associated with the conception of an object, this name is also applied to the object
of the conception. Vasubandhu calls both [l] this conception and [2] its associated name pra~
jiiapti." Duerlinger translates prajiiapti as "conception" to show that "at its root it is a con-
ception of an object and to show its etymological connection to prajiiapyate, which I (Duer-
linger) translate as is conceived".
23
LVP: da ltar gyi nang gi zin pa'i phung po rnams rgyur byas nas gang zag tu 'dogs so
= fpratyutpanniidhyiitmikopiittaskandhiin] upiidiiya fpudgalatz prajiiapyate].
For the Vatsiputriyas, as for Vasubandhu, the aggregates of the past and the future do not exist
[LS: see our comment below].
The meaning of the expressions iidhyiitmika (internal or pertaining to oneself or abhyantara)
and upatta (appropriated) is explained in Kosa, i. 34d, 39ab.
Vasumitra, thesis 40 of the Sarvastivadins.
LS: 1. As for the "inexplicable" (PuB: "inexpressible") (avaktavya), Duerlinger explains
(IBTP.61) its meaning as "incapable of being explained as either other than or the same in
existence as the phenomena in_ dependence upon which it is conceived". Priestley states in his
"Recapitulation" chapter (PuB.186) that even thoughpudgala was inexpressible, it could still
be conceived or designated (prajiiapta) according to three kinds of conception.
i. In the shorter version of the TridharmakhalJ,l;f,aka, the pudgala is explained (T 1506,
24a29; PuB.56) as the "inexpressible".
The inexpressible is conceived according to (a) appropriation (shim), (b) past (guoqu)
and (c) cessation (mie).
This definition is followed by an explanation of the definition, which we omit here (see
PuB.56).
ii. In the longer version of the Tridharmakha1J.rf.aka, the pudgala is explained (T 1505,
10a3-29; PuB.57-60) as the "inexplicable/inexpressible":
The inexpressible is in (or relates to) conception (or designation) according to
(a) appropriation (Ch.: shou), (b) approach (Ch.:fangbian) and (c) cessation
(Ch.: mie). (sutra)
It is conceived (or designated) according to appropriation, conceived (or designated)

according to approach, and conceived (or designated) according to cessation. Delu-
sion concerning this is called ignorance of the inexpressible.
a. Conception (or designation) according to-appropriation: the living being (or
soul: [Ch.] ming; jfva) is conceived by appropriating as a living being the aggregates,
elements and spheres which are present and appropriated as internal. This means that
conception (or designation) according to appropriation is the appropriating of the
dharmas of the living being which are present and appropriated as internal, as a
result of karmic formations ([Ch.] xing; [Skt.] saf!'skiira) and fetters ([Ch.] jie; [Skt.]
saf!'yojana), but not those which are past or future. The dharmas and the living being
which is conceived (or designated) by appropriation of them as a living being are
neither the same nor otherwise, and to that extent they are connected. If the living
being and the body were the same, [the living] being would be impermanent and [of
the nature of] suffering. If they were different, it would be permanent and without
suffering. If it were permanent, one would not practise the way of purity (brahma-
carya), but if it were not permanent, there would be no need for the results of the
way of purity. Appropriation (or attachment) and giving would be pointless (or non-
causes: ... ) if it were impermanent. They would be pointless in both approaches
(Ch.:fiingbian), of etemalism and annihilationism: in neither is there any dharma
[leading to] suffering or happiness.
b. Conception (or designation) according to approach: conceiving (or designating)
according to the past, future and present kinds ([Ch.] xing; "behavior, character") of
approach is conception (or designation) according to approa~h. This conception (or
designation) according to approach is linked to the three times, as "In a former time I
was King Kusa"; and "in the future he will be called Ajita"; and "At present, masters
of enchantment and so on and various kinds of merchant". [The person] who has not
yet appropriated [the aggregates] or who has already appropriated them (i.e., who is
future or past) is conceived (or designated) conventionally. With regard to being cut
off or permanent, if Kusa had perished, how could "I" have been he? And if he had
not perished, how could he have been said to be "I"? This conception (or designa-
tion) according to approach is explained as conventional truth.
c. What is conception (or designation) according to cessation?
The conception (or designation) according to cessation-is [of one who is] at rest
with appropriation ended and no [further] appropriating. (sutra)
Appropriation is as previously explained. When that has ended, with no [further]
appropriating, no seizing as another or oneself, [the one who is] at rest without
remainder, having passed over from here to the further bank, is conceived (or desig-
nated) according to cessation. The averting of [the opinions of] this [person] as cut
off and as permanent is thus the same, inasmuch as one who has made an end of this
former appropriating according to his deeds, who is conceived (or designated)
according to his Parinirviil).a, is also inexpressible. If he were different [from the
aggregates], he could not have attained Parinirviil).a; if he were not different, he could
not have attained Parinirviil).a. Such views having produced suffering, [this point] has
not been explained. The attaining of Parinirviil).a should be [understood as] like the
extinguishing of a lamp. [The views which] grasp extremes are the same, inasmuch
as they are [of the nature of] suffering and without an objective basis.
Conception (or designation) according to approach is designation on the basis of
past aggregates, elements and spheres, as "I was called King Kusa", and likewise of
future [aggregates and so on]. Conception (or designation) according to cessation is
explained as designation according to appropriations and so on which have ceased:
"The Fortunate One has attained Parinirvar,ia."
As it is conceived (or designated) according to approach, the living being is not cut
off. With conception (or designation) according to cessation, the permanence of the
living being is precluded. With conception (or designation) according to appropria-
tion, the existence and non-existence of the living being are precluded.
Priestley then assesses the two versions of the Tridharmakhar:ujaka and comments (PuB .60)
that the definition of the first conception of the longer version, namely, "by appropriating as a
living being the aggregates, elements and spheres which are present and appropriated as
internal", is very similar to the explanation which the Viitsiputriya is represented as giving in
our passage here in the AKB. Duerlinger adds (IBTP.139) that the difference between the two
versions of the Tridharmakha,:i<J.aka and the AKB is that the first is written from the point
of view of marking the differences between the three conceptions, whereas in the AKB the
Viitsiputr"iyas attempt to "explain why persons are neither substantial realities nor substantially
established realities" or Vasubandhu attempts to "show that persons, as conventionally real
phenomena, cannot be inexplicable". In the Siirµmitfyanikiiyasiistra, the pudgala is explained
(T 1649, 466a28; PuB.63) as follows:
How is the person explained as existing?
The Buddha said that there are three kinds of person.
What are the three kinds of person?
a. The person conceived (or designated) according to the basis (Ch.: yi);
b. the person conceived (or designated) according to transition (Ch.: du);
c. the person conceived (or designated) according to cessation (Ch.: mie).
a. What is the person conceived (or designated) according to the basis?
As the Buddha explained when he spoke to Papaya, "Whatever the formations [i.e.,
created dharmasJ on whose basis it is expressed, from those its name is established."
This is called conception (or designation) according to the basis, as in the example of
the fire. And the Buddha said to Sariputra, "A person is called Niiga who is fair, pure
and attractive; what is formed by the four material elements is called the self', and so
on. It is also as in the example of milk. Thus on the basis of what is said in the sutras,
this is called conception (or designation) according to the basis. [ ...... ]
b. What is the person conceived (or designated) according to transition?
At the time when it is passing over to another existence, it i~ described by the
Buddha as "a being in transition". [ ...... ]
c. What is the person conceived (or designated) according to cessation?
Apart from the person conceived (or designated) according to the basis and the per-
son conceived (or designated) according to transition, the Buddha spoke of the per-
son conceived (or designated) according to cessation, as "when the former body is
broken up"; this is called conception (or designation) according to cessation. And as
the Buddha said, "The five aggregates of a monk in whom the influxes (iisrava) are
extinct will cease through their impermanence." This is called conception (or de-
signation) according to cessation. And as the Buddha said, "None of the wise can
fathom those who have attained the unshakeable happiness." This is called concep-
tion (or designation) according to cessation. [...... ]
Priestley assesses this presentation again and makes comparisons with the two versions of the
Tridharmakhar_lf/,aka, noticing many similarities and differences between the detailed presenta-
tions of the three texts (see PuB.66-77). As for the SiilJ'lmitfyanikiiyasiistra,' he comments
(PuB.70) that the three kinds of conception "sum up three fundamental facts with which
Buddhism is concerned: [i] our existence, [ii] our perennial journey through the suffering of
Sarµsiira, and [iii] our eventual release in Parinirval).a". He also comments briefly that in
the first conception of the Siif!lmitfyanikiiyasiistra the examples of fire and milk occur as in
the AKB (see Sections 2.1.2 and 2.1.3), but that the presentatic:;m is different, i.e., Vasubandhu
uses the example of milk, whereas the Vatsiputriyas are represented as using only the example
of fire.
3. In the context of the AKB, it is interesting to note that Vasubandhu focuses here only on
refuting the first conception of the person, at least he does not discuss the three concep-
tions sequentially as in the other three texts. As already mentioned above, Duerlinger thinks
(IBTP.139 and 141) that this is so because in the AKB the intention of the Viitsiputriyas is to
"explain why persons are neither substantial realities nor _substantially established realities
while the account in the Tridharmaka Siistra is not" or because "Vasubandhu's concern is to
show that persons, as conventionally real phenomena, cannot be inexplicable".
On the other hand, the second conception of the person seems to be addressed in Section 3.3,
3.4 and 3.4.2. But Vasubandhu also addresses it, at least indirectly, in chapter 3, Section BB:
The nature of the manner of reincarnation: dependent origination (pratftyasamutpiida) & the
refutation of the doctrine of self(iitman) as substrate of reincarnation (cf. verses 18-19). See
also Vasubandhu' s discussion of the four modes of birth (yoni) at iii. Sc-17, in particular
iii. 10, where he discusses the nature of intermediate beings.
As for the third conception of the person, Vasubandhu discusses in Section 3.5.2 (ix, F 269)
whether or not the Tathiigata exists after death. See also Vasubandhu's insert on the fourteen
indeterminate points (avyiikrtavastu) at v, ,F 43-48. As for the nirviil)a without remainder
(nirupadhiseia), it is only briefly alluded to at vi, F 211 and 279. In this regard Thlch Thien
Chau comments (LPEB.180, 185f.):
It is certain that the scholars of the Pudgalavadin school were monks well versed in
the teaching of the Buddha, particularly the doctrine of the insubstantiality of the self
(aniitmaviida). All the same, they were troubled by questions concerning the Tathii-
gata after death or Parinirviil).a. Is there a person who attains Nirviil).a without a
remainder (nirupadhiseianirvii,:ia) after the total disappearance of the aggregates?
After death, does the Tathiigata accede to eternity without happiness or does he enjoy
the bliss of Parinirviil).a?
In admitting the pudgala-designated-byccessation, they tried to explain the continuity
of the person, even after the Parinirvai:ia of an Arhat or the Tathii.gata. In other words,
the Pudgalavii.dins, by establishing the designation of cessation (nirodhaprajfiapti),
wished to denounce the wrong interpretation of the Buddha's teaching on the pro-
blem of what happens after the death of an Arhat or the Tathii.gata. [... ]
[T]he Pudgalavii.dins wished to demonstrate that the pudgala-designated-by-cessation
was the pre-eminent person who, having reached the end of his last existence, attains
Nirvai:ia without a remainder or Parinirvai:ia and abides there in bliss.
Obviously, what is admitted by the Pudgalavii.dins with regard to the problem of
existence after the death of an Arhat or Tathii.gata, despite the designation (pra-
jfiapti), constitutes a new and remarkable doctrinal notion with regard to the unex-
plained domain in the teaching of the Buddha.
See below (Section 2.2) our comments on the relationship between nirvar:ia and pudgala.
4. When considering the three conceptions together, certain tensions become visible, ten-
sions that do not seem to be addressed by Vasubandhu when presenting the Pudgalavadins
doctrine, for example: What is the relationship between the three conceptions of the pudgala?
What is the relationship between the "conception" of the pudgala and the pudgala itself? What
is the relationship between the three conceptions of the pudgala and the analogy of fire? What
is the relationship between the pudgala that exists in reliance upon aggregates and the pudgala
mPa.inirvai:ia that can no longer be identified on the basis of any existing aggregates? There
also was the difficulty (PuB.190) that "the person conceived according to the basis would be
quite simply non-existent in Parinirvai:ia, without the aggregates on the basis of which it was
conceived, whereas the Pudgalavii.dins held, in accordance with the sutras, that the person in
Parinirvai:ia cannot be said either to exist or not to exist".
5. In regard to LVP's endnote above: "For the Vii.tsiputriyas, as for Vasubandhu, the aggre-
gates of the past and the future do not exist", notice that LVP also states in a footnote to its
discussion in i. 20ab that the Vaibhii.~ikas believe that the aggregates (skandha), sense-spheres
(ayatana) and elements (dhatu) are real entities (dravya), that the Sautrii.ntikas hold that the
elements are real entities, but that the aggregates and sense-spheres are only provisional enti-
ties, and that Vasubandhu holds that the aggregates are provisional entities whereas the sense-
spheres and elements are real entities.
Notice also that Dhammajoti suspects (private communication) that L VP-and Priestley
(PuB.108, 131) agrees with LVP-must have misunderstood our passage in the AKB to make
him state that for the Vii.tsiputriyas past and future aggregates do not exist. Dhammajoti
(SA.IV.60; SD.202f., 207)-as also Duerlinger (IBTP.163)-points to the Vatsiputriyas' five-
fold categories that include past, present and future dharmas (see Section 2.2) and to the ;riew
of the compilers of the. MVS (T27, 8b) who state that the Vii.tsiputriyas are doctrinally mainly
the same as the Vaibhii.~ikas, differing only in a few points. He also refers to Sruµghabh.adra
(cf. Ny, 630c--63la) as stating that the Pudgalavii.dins accept the reality of the pudgala in addi-
tion to that of the dharmas in the three times and as stating (Ny, 599b): "But the Vii.tsiputriyas
believe that the past and the future exist...", and adds (private communication) thaf Vasumitra's
Samayabhedoparaca,:,a-cakra enumerates doctrinal points of the Vii.tsiputriyas, which differ
from the Vaibhii.1?ikas, but that sarviistitva is not one of them.
Specifically, in regard to our passage "vartamiiniin skandhan", Dhammajoti does not see any
indication that the Viitsiputriyas regard only the vartamiina (present) skandhas alone as real. It
only underscores their doctrine that the pudgala neither exists nor does not exist "as a dravya",
but is a dynamic reality that can only be designated (prajiiapyate) on the basis of the presently
experienced skandhas. It is, in particular, not a dravya like the dhanna& of the three times or
the asa,µskrtas: It is not a dhanna that subsists throughout the three times. For this reason, it
constitutes a unique category distinct from the three-times dharmas and the asa,µskrtas.
24
LS: 1. Duerlinger comments (IBTP.41) that "central to Vasubandhu's philosophical
critique of the Pudgalaviidins' theory of persons is the .principle that the object of a concep-
tion must be the same in existence as its causal basis. According to this principle, which I
(Duerlinger) shall call the causal reference principle, the object of the conception of ourselves
must be the same in existence as the collections of aggregates in dependence upon which we
are conceived."
The Pudgalaviidins, on the other hand, implicitly deny the truth of the causal reference prin-
ciple through accepting the aggregate-reliant identity thesis (IBTP.135), "which is that we
conceive ourselves in reliance upon collections of aggregates", and which is marked off from
Vasubandhu's aggregate-dependence thesis. In the first thesis, the person does ultimately exist
without being the same in existence as a collection of aggregates, and in the second thesis, he
ultimately exists because he is the same in existence as a collection of aggregates.
2. In the next Section 2.1.3, the Pudgalaviidins try to support the truth of their aggregate-
reliant identity thesis through the fire and fuel reply and in this way they try to undermine
Vasubandhu's causal reference principle. From their point of view, persons as aggregate-
reliant identities are inexplicable conventional realities in the way fire is. Provisional entities
as aggregate-dependent identities, on the other hand, are conventional entities in the way
milk is. Duerlinger thus thinks that the Pudgalaviidins' claim that "persons are conceived 'in
reliance upon' (as opposed to 'in dependence upon') aggregates" is based on the denial that we
are conventional realities of the sort milk is, and he states: "This means, in the end, that our
being conceived in reliance upon collections of aggregates implies that, although we are con-
ceived in dependence upon them, we do not exist in dependence upon them."
25
LVP: skandhiin upiidiiya, Madhyamakavrtti, 436.
26
LS: Pradhan.461.22 has: skandhiinarri lak:jyate.
27
LS: l. Priestley points out that the analogy with fire plays an important part within the
doctrine of the Pudgalaviidins. It is discussed in detail in the Abhidharmakosabhiifya and in
Harivannan's Tattvasiddhi, but it is also found in less detail in Asailga's Mahiiylinasatra-
alankiira (18.95) and in the Sii,µmitfyanikiiyasiistra, Tridharmakha,;r;iaka and Sa,µskrtlisa,µ-
skrtaviniscaya.
As for fire itself, Priestley comments (PuB.168):
The charater of fire as something persistent, mobile and supremely fluid, showing
none of the discontinuity by which it might be analyzed into momentary elements,
publicly observable, though not as a separate, isolated dhanna, not reducible to its
fuel and yet impossible to identify without it, and associated moreover with warmth,
vitality and the light of consciousness, such a character might well seem to approxi-
mate the more intimate and mysterious character of the self.
But even 'though Priestley, as well as Duerlinger (IBTP.142), point out that the analogy of fire
does not need to imply that the conception of the person in reliance upon the aggregates is in
all respects the same as the world's conception of fire in reliance upon fuel, Priestley "pushes"
the analogy as far as possible. In the context of the three conceptions of the pudgala (PuB .197)
he continues:
Fire, as traditionally conceived, is after all the best analogy to convey the unique
nature of the indeterminate self.
[1. basis:] As the individual fire is identified by its fuel, so the pudgala is identified
by its particular body, feelings, perception, mental forces and consciousness.
[2. transition:] As the fire continues, always changing and yet always the same fire,
passing from one kind of fuel to another, so the person continues a~ the same sentient
being through all the alterations of personal existence, life after life.
[3. cessation:] As the fire is eventually extinguished when the last of its fuel has been
consumed, so the person att\lins cessation with the final vanishing of the aggregates.
And as the fire is really the one fire, whether burning or extinct, so the person is the
same ultimate reality, whether wandering through Sarµsiira or finally passed away
into Parinirviil).a. The fire that is extinct and the person in Parinirviil}.a are alike
beyond all categories of discourse; they are "deep, immeasurable, unfathomable as
the great ocean".
On the details, and twists and turns, of Priestley's interpretation of pudgala and fire-mostly
based on the Buddhist, but also influenced by texts of the Brahmanical tradition-see
PuB.165-85 and 197-207.-
28 LVP: yathendhanam upiidiiyiignif:i prajiiapyata iti dravyasan pudgalal}. I niinyo niinanya iti
svam upiidiinam upiidiiya prajfiapyamanatviit I yo hi bhiivo niinyo niinanya iti svam upiidiinam
upiidiiya prajiiapyamiinal}. sa dravyasaqis tathiignir iti viitsiputriylibhipriiyal}. I [WOG.700.3ff.].
29
LS: Here I follow the wording of Duerlinger's translation which fits better with the fol-
lowing two arguments.
30
LVP: apradfptar,i kii~!hiidikam indhanam ... [WQG.700.9]. - The Vyiikhyii attributes this
paragraph to the author, not to the Viitsiputriyas.
LS: L VP ascribes this paragraph to the Viitsiputriyas, but Duerlinger writes (IBTP.114f.):
"Following Yasomitra and Fa-bau, rather than Pii-guang, who attributes what is expressed in
this and the next two sentences to the Pudgalaviidins, I attribute it to Vasubandhµ, who is
giving reasons why the Pudgalaviidins cannot identify fuel and fire with what he himself takes
to be the conventional realities commonly called.fuel and fire. Stcherbatsky and La Vallee
Poussin follow Pu-guang's interpretation. The Pudgalaviidins do not subscribe to the views
that are presented in these sentences, that fire and fuel are made up of the eight elements and
exist at different times."
31
VIP: For certain commentators idhyate and dahyate are equivalents.
32
LVP: a~{adravyaka (ii. 22): the four fundamental material element~ (mahiibhuta) and the
four derivative material elements (upiidiiyarapa), from visible fofill (rapa) to the tangible.
33 LS: Thus far, the Pudgalavadins were trying to support their fire and fuel reply that was
ge'ared toward undermining Vasubandhu's objection from the causal reference principle to
their aggregate-reliant identity thesis, by relying on the conventional definitions of fire and
1
fuel. Now they put forward their own definition of fire and fuel.
34
LVP: tatraiva kii~fhiidau pradfpta iti tadubhayalak~ai:ie samudiiye [WOG.700.20f.]. -The
burning thing (pradfpta) is a complex; it is; at the same time, what bums it (i.e., fire) and what
is burned (indhana): indeed, that which is composed of four fundamental material elements
(note above); that [element] which is "heat", is here the fire.
35
LVP: Earth and water are different, for their characteristics (lak~ar,za) differ; the same will
hold for what burns and what is burned.
36
LVP: upiidiiyiirthas tu vaktavya iti I ananyatviid ity abhipriiyiil,l [WOG.700.24]. - One
needs to give the expression "in reliance upon" (upiidtiya) an explanation that justifies the
thesis that fire and fuel are not different.
37
LVP: na hi tat (indhana'!I) tasya (agneM kiirar,zam Iniipi tatprajfiapteJ:i [see WOG.700.24).
Fuel= three fundamental material elements (mahiibhata); fire, the characteristic of heat (u~ma-
la~ar,za) = the fourth fundamental material element. They arise at the same time like the two
horns [of an ox].
38
LVP: One should understand: "in reliance upon fuel" (indhana'!I upiidiiya) = "based on
fuel" (indhana'!I iisritya): fire is based on fuel. Or else, the meaning is that of co-existence
(sahabhiiva), or co~arising (sahotpiida).
39
LVP: Paramiirtha: If one says, "that which is hot in its nature, [the fire,] is called hot. The
object in question, [fuel], although different from fire, which is hot in its nature, becomes hot
through its association with that which is hot in its nature", we conclude that it is not incorrect
to say that fire and fuel differ.
40
LS:'Vasubandhu concludes Section 2.1 by claiming that the Viitsiputriyas' attempt to
back-up their inexplicability thesis and aggregate-reliant identity thesis by the fire and fuel
analogy has not been successful.
41
LVP: paficavidha'!ljfieyam [WOG.701.3]. - See below F 243 (note). - See Siil!lmitfya-
nikiiyasiistra.
LS: 1. The target of Vasubandhu's objection here is not the Pudgalaviidins' claim that persons
are a fifth category, but their thesis that persons are inexplicable phenomena (IBTP.164).
2. Thesis IV of the Tridharmaka Siistra (see its explanation: T 1505, 4c20-25; LPEB.91f.)
runs as follows:
There are five things subject to being known, the first three of which are com-
pounded things (sa'!lskrta); the follrth, the pudgala, which is neither identicaJ to nor
different from compounded things; and the fifth, Nirvai:ia, which is devoid of causes
and conditions (ahetupratyaya).
3. Duerlinger thinks (BTP.164f.) that there is "an ambiguity in the idea of a fifth kind of
object known to exist. If the criterion of difference in kind is otherness, the Pudgalaviidins can
say that we are not a fifth kind of object known to exist, since we are not other than the three
kinds of causally conditioned phenomena.... But if the criterion of difference in kind is
separate ultimate existence, they can say that we are a fifth kind of object known to exist, since
we are ultimately existent without being other than either causally conditioned phenomena or
being causally unconditioned phenomena."
2610 Treatise of the Refutation of the Person (Pudgalaprati~edhaprakararia)
Priestley, on the other hand-after recapitulating the progression of his research at the end of
his book (PuB.194-198)---comments as follows:
We are now in a position to form a reasonable picture of the Pudgalavii.din doctrine
of the self. The self of pudgala forms a unique category of being, situated between
the three categories of created dharmas (past, present and future) and the category
of the uncreated, which is Nirviit;ta. It is supported by tkc~eated, and therefore
impermanent, dharmas of the five aggregates, as fire is supported by its fuel. Since it
is supported by impermanent dharmas, it cannot be said to be permanent; when the
series of dharmas which supported it has come to an end with Parinirvii.i;ia, it is no
longer existent. On the other hand, it does not share in the impermanence of its
supporting dharmas, for it continues through life after life, and even in Parinirvii.i;ia
cannot be said to be non-existent. It is thus not the same as the five aggregates, since
it continues as they arise and pass away, nor is it separate from them, since its exis-
tence is not independent of tbem.
Its nature can be conveyed, if only approximately, through the analogy of fire, pro-
vided that fire is thought of as something which is manifested wherever a fire is
kindled, but which continues to exist even when all of its manifestations have passed
away. Similarly, the self or pudgala is the manifestation of something which appears
wherever there is a system of the five aggregates, and which continues to exist,
though unmanifest in this world, when the five aggregates have come to final extinc-
tion. What is manifested as the self or pudgala is evidently the uncreated dharma,
Nirvii.i;ia. [ ... ]
The Buddha~s teaching of non-self is to be understood as a rejection of any view of
the self which ascribes to it the determinacy of a dharma. To identify the self with
any of the aggregates is an error, and so also, to imagine it to be something distinct
and independent of the aggregates. The denial that there is any self at all is likewise
erroneous. To see the self rightly is to see it as indeterminate, as indescribable either
as the same as the aggregates or as different from them.[ ... ]
The pudgala can be thought of, then, as either conceptual or substantial. Since it can
be identified only through the aggregates on which it is based, it may be considered
conceptual; but since its content is the uncreated dharma, Nirvii.i;ia, it may be consid-
ered substantial. But it is not conceptual or substantial in any usual sense of either
term. Unlike any ordinary conceptual entity, it is publicly observable and indepen-
dent of any particular perception or ideation. Unlike the created dharmas, it is inde-
terminate, neither the same as the dharmas it is based on nor separate from them.
The Viitsiputriya in the Abhidharmakosabhii~ya is represe~ted accordingly [see
Section 2.1.1] as denying that is is either conceptual or substantial. Its nature is
evidently unique. [... ]
He self-reflects and qualifies (PuB.204):
The argument by which we arrived at our conclusion, that it is Nirviil;ta that appears
as the pudgala, depended on four points: first, that Nirvii.i;ia exists and is not merely
the absence of the dharmas which pass away when it is attained; secondly, that Nir-
viii;ia is not wholly different from the padgala; thirdly, that Nirvii.i;ia already exists
before the pudgala attains it and is thus neither a newly created dharma nor a trans-
formation of the pudgala; and fourthly, that there is only one Nirvib}a, and not a
separate NirviiI_la for each pudgala that attains it.
Cf. our endnote to AKB i. 6ab,
4. As for the relation of the pudgala to the truths [satya; cf. AKB vi, F 120-42], the shorter
and longer versions of the Tridharmakha,µJaka explain the truths as follows (T 1506, 24c16;
T 1505, 10c8; PuB.105; see also Priestley's translation of the extended explanation in Sangha-
deva's version, PuB.105f., whjch Priestley describes as "unfortunately very obscure and pos-
sibly corrupt"):
What are the truths?
The truths are practical (Ch.: deng, sushu), characteristical (Ch.: xiang) and ulti-
mate (Ch. diyeyi). (sutra)
Practical truth, characteristical truth and ultimate truth are the three kinds of truth.
Priestley comments (PuB.107) that if pudgala is the "true and ultimate" (saccikafthapara-
matthena; as maintained in the Kathiivatthu, 1.1.1; Vijfliinakiiya, T 1539, 537b2; cf. also
Sa'!lmmitfyanikiiyasiistra, 1649, 464b6 and 464b2 [PuB.95f. and 98]), it ought to form part of
1
the ultimate truth. T-he1affef1soefiried in the shorter version of the Tridharmakha,µJaka as fol-
lows (T 1506, 25a2-5):
What is ultimate truth?
Ultimate truth is the final stopping of action, speech and thought. (sutra)
The final stopping of action, speech and thought i.s called ultimate truth. Action is
bodily activity; speech is verbal activity; thought is mental activity. If these three
have finally ceased, that is called ultimate truth, which means Nirvii1,1a.
As for the relationship between pudgala and the truths (satya), after considering various di-
verging passages, Priestley comes to the following conclusion (in the context of his initial
interpretation) (PuB.1 lOf.):
We can perhaps conclude, then, that the person as concept according to the basis and
concept according to transition is to be assigned to characteristical truth (comprising
the Truths of Suffering, its Origin and the Path), but that the person as concept
according to cessation partakes of ultimate truth (the.Truth of Cessation). The person
is thus part of the content of all four of the Noble Truths.
As for the practical or conventional truth-consisting of modes of behavior rather than actual
entities, i.e., local, ancestral and trained usage (cf. PuB .105~Priestley comments (PuB .111
and 196) that it obviously involves both phenomena and persons which are conceived on their
basis, even though "neither phenomena nor persons are the immediate content of practical
truth". Thus in brief, Priestley thinks that "whatever deals indirectly with dharmas and per-
sons, through convention, custom and the like, is identified as practical truth. The self or
pudgala is involved in all three of these truths, as in all four of the Noble Truths."
Duerlinger, on the other hand, states that his view is radically different from Priestley on this
point (IBTP.1 l and 61). He thinks that according to this threefold division of realities (satya)
in the Tridharmika Siistra, i.e., (i) conventional reality, which is equated with worldly conven-
tion, (ii) reality:that includes all of the causally conditioned phenomena that comprise suffer-
2612 Treatise of the Refutation of the Person (Pudgalaprati~edhaprakara"l}a)
ing, the origin of suffering and the path to nirvii,:ia, called reality of phenomena that possess
defining characteristics (lak~a,:iasatya), and (iii) ultimate reality, which is equated with the
causally unconditioned phenomenon called nirvii,:ia, "persons [who are conceived in three
ways (see endnote to Section 2.1.1)) will be conventional realities, which are unlike other con-
ventional realities insofar as they are inexplicable''. He comments that the second and third
kind of reality "include all of the substances (dravya-s) that are called ultimate realities by
those who belonged to the ... Vaibha~ika school". In his commentary to Section 3.3, he later
adds the following clarifying remarks regarding his view (IBTP.214):
In the Tridharmaka Siistra, conventional realities are in effect distinguished from the
four realities known to the .Aryas on the paths of insight and meditation. Some of
these conventional realities, they seem to concede, are the same in existence as col-
lections of causally conditioned phenomena, but not all. If some conventional reali-
ties, persons included, are inexplicable and still ultimately exist, inexplicable persons
would not be included among the four realities. In particular, the Pudgalaviidins can
say that it is not necessary for us to realize that we are inexplicable in order to com-
plete the path of insight, and continue on the path of meditation, only to realize that
we do not possess separate identities. And since the realization that we do not pos-
sess separate identities requires only that we do not find, among the phenomena in
dependence upon which we are conceived, a single phenomenon that possesses all of
the attributes by reference to which we are conceived as persons, we need not realize
that we are inexplicable phenomena in order to enter the path of insight and continue
on the path of meditation.
42
LS: This passage supports the view that the Pudgalaviidins accept the Vaibha~'ika view
that causally conditioned phenomena posses~, substantial reality in the three times. For other
sources supporting this view and differing from it, see our endnote to " ... exist in the present
fpratyutpanna; vartamiina]" at Section 2.1.1.
43
LS: There seems to be some disagreement regarding how many unconditioned factors
(asa,pskrta) are accepted by the Viitsiputnyas. Yasomitra states (WOG.15.2ff.) that they ac-
cept only one, i.e., nirvii,:ia, b:ut this view does not seem to be corroborated with the Chinese
sources, who do not mention this view and thus seem to assume that the Viitsiputriyas also
accept three asa,,,skrtas as the Vaibhii~ikas do. For example, the MYS states that Vij:tsiputnyas
are doctrinally mainly the same as the Vaibhii~ikas, differing only in accepting a pudgala and
in "five or six points", the asa,,,skrtas not being one of them. See our endnote to AKB i. Sc.
44 LS: Duerlinger adds (IBTP.76): "since the person cannot be said to be other than the ag-
gregates, which are the three kinds of conditioned phenomena".
45
LVP: Stcherbatsky, p. 832, differs.
LS: Duerlinger adds (IBTP.76): "since the person cannot be said to be the same as the aggre-
gates, and they do not believe that the person is an unconditioned phenomenon".
46
LVP: This would perhaps be better translated: "is noticed".
47
LVP: riipasyiipi prajfiaptir vaktavyii cak~uriidi~u satsu tasyopalambhiit tiini cak~uriidfny
upiidiiya rupa'!I prajiiapyata iti [WOG.701.6f.].
48
LS: According to the Pudgalaviidins, we are not other than the.aggregates.
This paragraph is missingin L VP.

49
LVP: WOG.701.8: [cak~urvijiieyiini riipii,:,i pratftya pudgalalfl] prativibhiivayatity upa-
lak~ayati tadupiidiinatviit I no tu vaktavyo riipii,:,i vii no veti atallak~aQatviid avaktavyatviic ca. -
The Chinese fen-pieh kuan favors "to discern".
'"Because of colors, etc., which the eye perceives [as its particular object], the visual con-
sciousness 'indirectly cognizes', 'cognizes in second place' the person, because colors are the
support (upiidiina) of the person. And one cannot say that the person is the colors .... "
50
L VP: cak~urvijiieyiini ced riipiiQi pratitya k~Iraqi prativibhiivayati cak~urvijiieyaqi k~Irmp
vaktavyaqi no tu vaktavyaqi nlpiiQi vii no vii [WOG.701.12f.].
51
LVP; miibhiit k~frodakayos catu~tvaprasanga/:1 [WOG.701.16].
52
L VP: yathii riipiidfny eva samastiini samuditiini k~fram ity udakam iti vii prajiiapyante
tathii skandhii eva samastii/:1 pudgala iti prajiiapyanta iti siddhalfl [WOG.701.19ff.].
53
LVP: The Bhii~ya has: calcyurvijiieyiini riipii,:,i pratftya pudgalalfl prativibhiivayatfti ko
'sya viikyasyiirtha/:1 I kilfl tiivad riipii,:,i pudgalopalabdhe/:1 kiira,:,am iihosvid riipii,:,y upalabha-
miina/:1 pudgalam upalabhata iti I yadi tiivad riipii,:,i pudgalopalabdhe/:1 kiira,:,alfl bhavanti sa ca
tebhyo 'nyo vakta':ya/:1 evalfl tarhi riipam apy iilokacak~urmanasikiirebhyo 'nyan na vaktavyam
I te~iilfl tadupalabdhikiira,:,atviit Iatha riipii,:,y upalabhamiina/J pudgalam upalabhate kilfl
tayaivopalabdhyopalabhate iihosvid anyayii I yadi tayaiva riipiid abhinnasvabhiiva/:1 pudgala/:1
priipnoti riipa eva vii tatprajiiiipti/:1 I idalfl riipam ayalfl pudgala/:1 katham idalfl paricchidyate I
athetlalfl na paricchidyate katham idalfl pratijiiiiyate riipam apy asti pudgalo 'py astfty upa-
labdhivasena hi tasyiistitvalfl pratijiiiiyate.
54
LVP: In this hypothesis color-shape is not the cause of the perception of the person: there
is the perception of the person "in reliance" upon color-shape (dvitiye pak~e na tu kiiraQatvmp
kiqi tarhi riipiiQY upiidiiya pudgalopalabdhil,l [WOG.701.24f.]).
55
LS: This first hypothesis would imply, according to Vasubandhu, that the Pudgalavii.dins'
primary object non-sameness thesis is false (IBTP.179).
56
LS: This second hypothesis would imply, according to Vasubandhu, that the Pudgala-
viidins' primary object non-otherness thesis is false (IBTP.179).
57
LVP: riipam aniitmii .;. vijiiiinam aniitmii [WOG.702.32]. - Compare Salflyutta, iv. 166.
58
LS: This section begins Vasubandhu •s objections to the Pudgalaviidins' theory of persons
which are based on scriptural authority, and these objections will go on throughout Section 3
which presents Vasubandhu's replies to the objections of the Viitsiputriyas to his own theory
of persons. In the rest of Section 2, Vasubandhu will argue that the Pudgalaviidins' account of
how we are known to exist by the six consciousnesses contradicts
Section 2.5.3: the Buddha's teachings on perception,
Section 2.4.4: the Buddha's enumerations of objects which are known to exist,
Section 2.5.5: the Buddha's teaching on the selflessness of a sense-faculty of perception,
and he will conclude the objections to the Pudgalaviidins' theory of persons in Sections 2.6-
2. 7 through citations from scriptural passages.
59
LS~uerlinger states (IBTP.185) that the following four objections are related to scrip-
tural teachings on perception and are philosophical in nature. They are directed against the
2614 Treatise of the Refutation of the Person (Pudgalaprati~edhaprakara1_1;a)
Pudgalaviidins' view that a person is perceived or known to exist by all six consciousnesses by
means of perception.
60
LVP: dvaya'!I pratftya ... [WOG.703.5]; not because of three.
61
LVP: Sa'!lyukta, 9, 6. -The Vyiikhyii cites the first words [WOG.703.7]: cak~ur bhik~o
hetur [cak~urvijiiiinotpiidiiya I rupa'!I bhi~o pratyaya?z ... ].
Vyiikhyii [WOG.703.7ff.]: hetur ii.sann~ pratyayaJ.i I viprakmas tu pratyaya eva I janako hetul,l
pratyayas tv ii.lambanamii.tram ity apare I paryiiyii.v etav ity apare. - See ii. 61c; vii. 13a (F 32,
34).
62
LVP: Saeki Kiokuga has a note (fol. 14a) on the Diir~!iintika theory of the six conscious-
nesses (vijiiiina).
63
LS: The fourth objection receives, in Section 2.5.3:1, a reply by the Pudgalaviidins, which
in tum is rejected by Vasubandhu in Section 2.5.3.2.
64
LVP: Thus, none of them "experience" the person (pudgala).
65
LVP: Madhyama, 58, 12: svakarµ gocaravi~ayarµ pratyanubhavanti I niinyad anyasya
gocaravi~aya'!I pratyanubhavati I manas cai~ii'!I pratisara,:iam.
Sa'!lyutta, v. 218: paiicimiini briihma,:ia indriyiini niiniivisayiini niiniigocariini niiiiiiamaiiiiassa
gocaravisaya'!I paccanubhonti I katamiini paiica ... I imesa'!I kho paiicanna'!I indriyiina'!I niinii-
visayiinarµ niiniigocariina'!I na aiiiiamaiiiiassa gocaravisaya'!I paccanubhontiinarµ mano pa{i-
sara,:ta'!I mano ca nesa'!I gocaravisaya'!I paccanubhoti.
On the phrase: manas cai~ii'!I pratisara,:iam, the Vyiikhyii says the following [WOG.703.15ff.]:
anusangenedam uktam I nedam udaharaI_lam I tathii.pi tu manas cai~iim indriyiil_lii.m prati-
saraI_lam iti tadapek~iiI_1Indriyii.1_1i vijiiii.notpattau kiiraI_laiµ bhavantity arthal,l.
MVS, 449a16: - The Diir~tiintikas say: "The object of the six groups of consciousness
(vijiiiinakiiya), visual consciousness (cak~urvijiiiina), etc., is distinct." They say: "The mental
6onsciousness (manovijiiiina) has a distinct object; it is not concerned with the object of the
five consciousnesses (vijiiiina), visual consciousness (cak~urvijiiiina), etc." They say: "The six
consciousnesses (vijiiiina) are concerned only with external objects; they are not concerned
with the internal (iidhyiitmika, see F 231) sense-faculties, or with the consciousness (vijiiiina)."
In order to refute this opinion, it is explained that the first five consciousnesses (vijiiiina) have
a distinct object, being concerned only with external objects, not being concerned with the
sep.se-faculties and the consciousness (vijiiiina); but that mental consciousness (manovijiiiina)
has an object common to the five consciousnesses (vijiiiina) and also a different object which
is concerned with the internal sense-faculties and also with the consciousness (vijiiana). - It
has been explained, Kosa, i. 48a, that among the eighteen elements (dhatu), thirteen are the
object of a single mental consciousness (manovijiiiina) with the exception of visible form,
sound, etc., which are also the object of visual consciousness (cak~urvijiiiina), etc.
66
LVP: The words in parentheses are according to Hsiian-tsang.
Bha~ya and Vyiikhya [WOG.703.18ff.]: na vii pudgalo vi~aya iti [yadi sutraiµ pramiiiµ1criyate] I
na ced vi~aya?z [yadi na kasya cid vijiiiinasya vi~ayal,l] na tarhi vijiieya?z [tatas ca paiicavidhaiµ
Jiieyam iti svasiddhiinto biidhyate]. (See above F 237, note).
Paramiirtha: Or else, the person is not an object. If it is not an object, it is not cognized by the
six consciousnesses.
Endnotes to Chapter Nine, 2615
67
L VP: In spite of the siitra, you affirm that the object of mental consciousness is general;
likewise, in spite of the siitra, we affirm that the person is perceived by visual consciousness.
68
LVP: Sal'flyukta, 43, 10, Ekottara, 32, 4, Sal'flyutta, iv. 198. - ~a4 imiinfndriyii,:ii niiniigo-
carii,:ii" . . . kukkurapak~isrgii.lasisumii.rasarpamarkafaJ.1 ~at pr~akii.li kena cid baddhii. madhye
granthiqi krtvotsmati I te svakal'fl svakal'fl gocaravi~ayam iikank~ante I grii.mii.kii.sasmasii.noda-
kavalmikava1'~kii.Qk~al).iid evam eva ~ac.I imii.nindriyii.l).i... [WOG.703.24ff.].
69
LVP: The desire (iikank~a,:ia) to see, to hear, etc., is certainly foreign to the sense-faculties
of the eye, ear, etc., which are material (riipasvabhiivatviit), and also to the visual conscious-
ness, auditory consciousness, etc., which are non-conceptual (nirvikalpakatviit). This refers,
under the name of the sense-faculty of the eye (cak~urindriya), to the mental consciousness
induced (adhyahrta) by the dominant (adhipatya) action of this sense-faculty.
70
LVP: Sa1riyutta, iv. 29: sabbarrz bhikkhave abhifiiiiipariiiiieyyam I kirrz ca bhikkhave
abhiiiiiiipariiiiieyyam I riipal'fl bhikkhave abhiiiiiiipariiiiieyyam Icakkhuviiiiiii,:iam.,.. .
71
LVP: prajiiiivijiiiinayo~ samiinavi~ayatviit [WOG.704.16]. - Compare Vasumitra, Sectes,
onjiieya,vijiieya,abhijiieya.
72
LVP: According to Hstian-tsang. - Paramii.rtha: The masters who believe in a self say:
"We see the person by (Ch.: yu: by means of) the eye"; since they see that there is a self in
(Ch.: yii) that which is not a self, they fall ....
The Bhii~a has the word aniitmanii which the Vyiikhyii glosses as ca~u~ii cak~urvijiiiinenety
artha~ [WOG.703.19]. - Therefore, one should understand the (Ch.) yu of Paramii.rtha in the
sense of the instrumental: "As they see, through that which is not a self-that is to say, through
the eye, through the visual consciousness ... ".
Stcherbatsky: "This idea of yours that there is an existing self who, by opening his eyes, con-
templates other selves, this idea is what is called Wrong Personalism."
From the phrase cak~u~ii riipii,:ii dr~(vii, one can draw the conclusion that the person sees by
means of the eye, Vyiikhyii, ad i. 42 [F 85) (edition of Petrograd). We have in Cullaniddesa,
234: cakkhunii puriso iilokati riipagatiini. - See below F 254 (note).
73
LVP: According to Paramii.rtha and Hsiian-tsang. - Stcherbatsky: "In the Ajita-sermon".
74
LVP: Version of Paramii.rtha. - This is a well-known text: cak~u~ prat'itya riipii,:ii cot-
padyate ca~urvijiiiinam I trayiiniil'fl sal'flnipiita~ sparsa~ I sahajiita vedanii sa,rijiiii cetanii ... .
- See iii. 32ab (Hsiian-tsang, x. 7b).
75 LS: See AKB i. 15ab (F 28f.) for possible reasons why intention here stands for forma-
tions (sal'flskara ).
76
LVP: Paramii.rtha transcribes; Hstian-tsang: nara = na ramate, miinava = (Ch.) ju-t'ung
= scholar-kumiira,jantu "who are born".
A Yogii.cii.ra commentary cited by Saeki Kiokuga: sattva, because all noble ones (iirya) truly
see that only. the factors (dharma) exist and not other things; or else, because there is affection
therein (sattva from sakta, as in Buddhaghosa ?); manoja (Ch.: i-sheng), because being consti-
tuted by the mental faculty (manas) ... ; pudgala, because taking up the planes of existence
many times without the power to become disgusted with them; jfva, because of living present-
ly by union with the life-force (Kosa, ii. 45); jantu (Ch.: sheng), because all factors (dharma)
that exist are endowed with arising.
Other lists contain thirteen names. Among the latter is yak~a, see Suttanipiita, 875.
On sattva, see Ledi Sadaw, JPTS, 1914, p. 133; Mrs. Rhys Davids, Buddhist Psychology, 1914,
p. 83. - We have seen that sattva signifies "that which perishes", see v, F 16, and above
F 228-29.
punafi punar jiiyata iti jantufi, see Madhyamakavrtti, xvii, 28.
77
LVP: See below, F 256 (note).
78
LVP: The satra of the four "authorities", "refuges" or "reliances" (pratisara,:za) [i.e.,
1. teaching (dharma), 2. meaning (artha), 3. explicit meaning (nitiirtha), 4. cognition (iniina)]
is cited in Vyiikhyii, ad ii. 46 (F 226): catviirimiini bhik~avaI:i pratisara1,1iiJ:li I katamiini catviiri I
dharrnaI:i pratisara1,1ai:µ na pudgalaI:i I arthal:t pratisaral).atµ na vyafijanam I nitiirthai:µ sutrai:µ
pratisaral).atµ na neyiirtham Ijiiiinai:µ pratisaral).atµ na vijiiiinam [WOG.704.20ff.].
Mahiivyutpatti, 74, where the order differs: arthapratisara,:zena bhavitavyal?l na vyanjana-
pratisara,:zena, dharma ... , jniina .. . , nftiirthasatrapratisara,:zena ... [extract from Hsien-yang,
Nanjio, 177, Tokyo, xviii. 7, 10a].
Dharmasal?lgraha, 53; Satriilal?lkiira, xviii.·31-33; J. As., 1902, ii. 269; Madhyamakavrtti, 268,
598.
Pratisara,:za, pratisara,:za (Divya, 427, 22, 176, 26, where the editor translates "confidence") is
translated as rton pa (confidence) and rten pa (basis), f (basis), (Ch.) liang (authority).
1. Bodhisattvabhami, I, xvii.
katharri bodhisattva§ catur~u pratisara,:ze~u prayujyate.
iha bodhisattvafi arthiirthf parato dharmal?l sr,:zoti na vyanjaniibhisal?lskiiriirthf I arthiirthf
dharmarri sr,:zvan na vyanjaniirthf prakrtavyiipi viicii dharmarri desyamiinam arthapratisara,:zo
bodhisattvafi satkrtya sr,:zoti.
punar bodhisattvafi kiiliipadesarri mahiipadesarri ca (Dfgha, ii. 124, etc.) yathiibhatarri prajiiniiti
Iprajiinan yuktipratisara,:zo bhavati na sthavire,:ziibhijniinena vii pudgalena tathiigatena vii
sarrighena vii ime dharmii bhii#tii iti pudgalapratisara,:zo bhavati I sa eva,µ. yuktipratisara,:zo na
pudgalapratisara,:zas tattviirthiin na vicalati aparapratyayas ca bhavati dharme~u. [apara-
pratyaya = gzhan las shes ma yin, Madhyamakavrtti, xxiv. 8]. ·
punar bodhisattvas tathiigate nivi~fasraddho nivi~faprasiida aikiinriko vacasy abhiprasannas
tathiigatanftiirthasatral?l pratisarati na neyiirtham I nftiirtha,µ. satral?l pratisarann asal?lhiiryo
bhavaty asmiid dharmavinayiit I tatra hi neyiirthasya satrasya niiniimukhaprakrtarthavibhiigo
'niscitafi sal?ldehakaro bhavati I sacet punar bodhisattvo nftiirthe'pi satrr 'naikiintikafi syiid
evam asau sa,µ.hiiryafi syiid asmiid dharmavinayiit.
punar bodhisattvafi adhigamajniine siidarsf (?) bhavati na ca srutacintiidharmiirthavijniina-
miitrake I sa yad bhiivaniimayena jfiiinena jniitavyarri na tac chakyal?l srutavijniinamiitrakena
vijfiiitum iti viditvii paramagal?lhhfriin api tathiigatabhii~itiin dharmiin srutvii na pratik~ipati
niipavadati I
eval?l ... catur,:za,µ. priimii,:zyal?l prakiisitarri bhii~itasyiirthasya yuktefi sa'stur bhiivaniimayasya
ciidhigamajniinasya. ·
--l.- arthal:z pratisarar:zal?l ... . - Notion expressed in Mahiivagga, i. 23, 4, Majjhima, ii. 240;
developed in Lanka: arthapratisara,:zena bhavitavyam ... and also arthiinusiiri,:zii bhavitavyal?l
Endnotes to Chapter Nine· 2617
na desaniibhiliipiibhinivi:,fena. The "syllable or word" is like a finger that touches the object
which one should see; one has to remove the finger in order to see the object (Lanka cited in
Subhii:,itasaf!1graha, ed. Bendall, fol. 34).
,On the relationship between meaning (attha) and syllables or words (vyaiijana), see Dfgha,
iii. 121-29,]Vettiprakaral}a, 21.
3. dharmal;i pratisaTalJaf!I na pudgalal;i. - Variant: yuktipratisaral}o bhavati na pudgalaprati·
saral}al;i.
The refuge .is the truth in itself, not the authority, whatever it may be, even of the Buddha. This
is the doctrine of Majjhima, i. 265. Those who say: "These factors (dharma) are taught by
an elder (sthavira), a person possessing the superkno'Nledges (abhijiiii), the Tathiigata, the
Saipgha", are those who take recourse in the person (pudgalapratisaralJa).
Not to lose touch with the doctrine of the "great authorities" (mahiipadesii), see below F 252
(note).
See Saipghabhadra, 36, p, 558a,
4. The nftiirtha sutra is the sutra "of explicit meaning" (vibhaktiirtha); the neyiirtha sutra is
of undetermined meaning, of meaning to be determined (Vyiikhyii, ad iii. 28). - iv. 39 (F 96),
appealing to a sutra of explicit meaning. - Vasumitra, Sectes.
It seems that the only interesting canonical text here is Aliguttara, i. 60: to attribute to the
Tathiigata that which he has not said; to not recognize that which he has said as being said by
him; to consider a nftattha Suttanta as neyyattha and vice versa. [The theory of the satra which
is well proclaimed but badly understood, Dfgha, iii. 127-28, can lead to the distinction of
nftattha and neyyattha satras].
Nftattha and neyyattha in Nettippakaral}a [the meaning of which is in accordance with the
letter, (yathiirutavasena iiiitabbattham), the meaning of which ~hould ~termined through
reflection (niddhiiretvii gahetabbattham); and in Dfpavamsa (e~l;-O@enberg, p. 36) cited in
the Introduction to the Commentary of the Kathiivatthu (JPTS, 1889, p.' 3). "To confuse the
· pariyiiyabhiisita and the nippariyiiyabhiisita (compare Visuddhimagga, 473,499: that which
should not be taken literally and that which should be taken literally), the nftattha and the
neyyattha; to attribute another meaning [than the true meaning] to that which has been said
with a certain intent (sa,rulhiiya bhal}ita): thus, respecting the letter destroys the meaning;
making pseudo-sutras ... ."
Atthasiilinf, 91: After saying, "We will weigh the meaning of your Sutta", the teachers weigh it
thus ....
Saipghabhadra, iii. 25 (Tokyo xxiii. 4, 33b16). - According to the Sthavira, any noble instruc-
tion (iiryii desanii) promulgated by the Buddha himself (tathiigatabhii:,ita = ahaccavacana of
Nettippakara,:ia, 21) is a nftiirthasutra; the other sutras are anftiirtha. Saqighabhadra first
observes that this definition is not found in Scripture; then, that it is unreasonable: for there
are sutras-not promulgated by the Buddha-which are nftiirtha and vice versa. - Exam-
ples follow. It is said: "It is impossibl.e to say, except through an erroneous conception (abhi-
miina) (or "pr~sumption"): I will enter into signlessness (iinimitta) without relying on empti-
ness." [These words are riot from the Buddha himself, nevertheless the sutra is nftiirtha] ... .
The schools, as is seen in Wassiliev, 329, in Madhyamakiivatiira, vi. 94, do not agree on how
2618 Treatise of the Refutation of the Person (Pudgalaprati~edhaprakara"(la)
to distribute the sutms between the two categories.

nftiirtha, AKB iii, F 60f., 75.
5. We have seen [in this endnote, l .] that, according to the Bodhisattvabhumi, cognition of
Realization (adhigamajiiiina) .is the cognition derived from cultivation (bhiivaniimiiya), where-
as consciousness ( vijfiiina) is the consciousness derived from [listening to] the teachings and
reflection (srutacintii).
According to the Vibhajyaviidins, cognition (jiiiina) is wholesome in itself; consciousness
(vijiiiina) is wholesome when it is associated with cognition (jiiiina) [Kosa, iv. Sb (F 33, note)]:
this can mean that cognition (jiiiina) is the supramundane cognition, and that consciousness
(vijiiiina)--the mundane cognition-is wholesome when it is subsequent to the supramundane
knowledge.
According to iv. 7 5-the opinion of the ancient masters (purviiciirya )-that of which one has
direct experience in a concentrated mind (adhigata; samiihita) is part of what is meant by
"cognized" (vijfiiita): but it refers to a mundane consciousness, to a mundane meditative attain-
ment.
[Cognition (jiiiina), in the sutra of the four authorities (pratisara"(lll), designates par excellence
the pure cognition (aniisravajfiiina), the cognition of the noble ones (iirya); just like under-
standing (prajfiii) is, among all understandings-which can be non-defined ( vyakrta), defiled
(kli~ta), wholesome (kusala)-pure understanding]. - See above F 244 (notes).
Some notes in Madhyamakavrtti, xxv. 16, p. 65, 14. Cognition (jiiiina) is distinguished from
consciousness (vijfiiina) in the Gftii, iii. 41, vi. 8, vii. 2, ix. 1, xviii. 42.
79
LVP: Sarµyukta, 13, 16 has: "All, that is to say, the twelve sense-spheres (iiyatana), the
eye, etc."; Kosa, v, F 64, Mahiiniddesa, 133, Sarµyutta, iv. 15: sabbarµ vuccati dviidasa-
iiyataniini.
On sarva, sabba, see Kosa, v. 27c; Warren, p. 158; Mrs. Rhys Davids, Points of Controversy,
85; Stcherbatsky, Central Conception, 5; Nirvii,:ia (1925), p. 139.
80
LVP: Hsiian-tsang translates here: person (pudgala) = (Ch.) shu ch'u chu = those who take
rebirths many times, see above F 245 (note).
81
LVP: This sutra is cited in Kosa, iii. 28ab. (Cosmologie bouddhique, p. 45).
We can compare the sutra cited in Madhyamakavrtti, vi, at the beginning (Sik~iisamuccaya,
252, Madhyamakiivatiira, 217, Bodhicaryiivatiira, ix. 73, extract from Pitiiputrasamiigama):
halo bhik~avo (or mahiiriija) iisrutaviin prthagjana!J prajiiaptim anupatitas cak~u~ii rupii,:ti
dr~fvii saumanasyasthiinfyiiny abhinivisate .. ..
The Vyiikhyii, ad iii. 28a explains prajiiaptim anupatita iti yathii sarpjfia yathii ca vyavahiiras
tathiinugatal_t [WOG.300.19f.]. [It defines the biila, etc.]. Here, we have the gloss: yatraiva pra-
jfiaptil_t kftii iitmii iti vyavahiiriirtharp tatraivatmety abhinivi~ta ity arthal_t [WOG.704.23f.].
S. Levi, JA, 1925, i, 38.
82
LVP: Paramiirtha omits the first stanza.
Silii = (Ch.) shi-lo, translated as "small mountain": without doubt the Sela of the Therigiithiis
57-59 who converses with Mara. - Stanzas attributed to Vajirii in Sarµyutta, 1. 135, translation
in the Psalms, p. 190 (Kathiivatthu, translation p. 61, Madhyamakiivatiira, 246,257).
83
LVP: Lung phran tshegs. - Hsiian-tsang: "in the Tso-tigama"; Paramiirtha: "in the Hsiao-
tigama". [Nanjio, 546]
84
LVP: P'o-t'o-li = old-beam-pear (Hsiian-tsang) = (Ch.) puo-chih-li = waves-cover-profit
(Paramiirtha); Stcherbatsky reads: Biidarayal)a.
85
LVP: Paramiirtha: Biidari, listen, [you will attain] the power to free yourself from any
fetter; by that, thought is defiled, by that, too, it is purified. The self does not have the nature
of a self; by error, one imagines (Ch.:fen-pieh); there is not a self, not those who are born
(jantu); there are only factors (dharma), causes and effects ....
MYS, 731bl 1: By trouble and the pollution (sal'Jlklesa) of thought, beings (sattva) are troubled,
defiled; by purification (vyavadtina) of thought, beings are purified; the two male and female
sexual faculties exercise controlling power over two things, the (primary) distinction among
sentient beings (sattvabheda), the differences (of secondary characteristics) among sentient
beings (sattvavikalpabheda) (see Kosa, ii, F 104).
Kiokuga comments: the first stanza exhorts the hearing of the truths.
Siddhi, 214: "The sentient being is made dirty by the dirt of thought, is purified by the purity
of thought."
86
LVP: nlistfha sattva titmti va [dharmtis tv ete sahetuktil_i I
dvtidasasu bhavange~u skandhayatanadhiitu~u
] pudgalo nopalabhyate I [cf. WOG.704.25ff.]
See Madhyamakavrtti, 355; Twenty Verses, commentary of verse 8, Levi, p. 5.
87
LVP: MYS, 37a12: -The afflicted view of self (satkayadr~ti) is counteracted by the ten
types of emptiness (siinyatii), emptiness of the internal (adhyiitmasiinyatii), etc. [See the more
complete lists of Mahavyutpatti, 37 = Madhyamaktivatiira, v. 180 = S~tasiihasrikii, 215; Abhi-
samaya, twenty emptinesses].
Kiokuga refers to the Sal'Jlyuktahrdaya (? Nanjio, 1287), 7, 7.
88
L VP: siinyam adhyiitmikal'JI pasyan pasya siinyal'JI bahirgatam I
na vidyate so 'pi kascid yo bhavayati siinyatiim II
This third stanza (with the reading pasya pasya) is attributed to the Fortunate One without any
further information in Madhayamakavrtti, p. 348. - The reading pasyan pasya is recommended
by the Chinese versions: (Ch.)jo kuan nei chih kung: "Since you see that the internal [pheno-
mena] are empty" (Paramiirtha); (Ch.) chi kuan ... (Hsiian-tsang). - The Gauq,akiirikii, very
much suspected of being a Buddhist imitati~n. has: tattvam iidhyiitmikam dmva tattvarri dr~tva
tu bahyatal_z (ii. 38).
Hsiian-tsang translates the last line: "A seer capable of meditating on emptiness is not to be
found." The Vyiikhyii glosses [WOG.704.31]: yogy api niisti yal_z siinyatiim abhyasyati.
89
LVP: This text (according to Stcherbatski, K~udriigama) is cited in Siitralaf!lkara,
xviii. 101 (p. 158) as an extract of the "Pentades" (paficake~u. Chinese: "In the siitra Ts'eng-
wu = Paficottara ?" S. Levi): Paficake~u pancadfnava iitmopalambha iti desital_z I iitmadr~tir
bhavati jfvadr~fil_z I nirvise~'! bhavati tfrthikail_z I unmargapratipanno bhavati I siinyatiiyii,m asya
cittal'JI na praskandati na prasfdati na sal'Jlfi~{hate niidhimucyate I iiryadharmii asya na vyava-
diiyante.
2620 Treatise of the Refutation of the Person (Pudgalaprati~edhaprakarm;ia)
The readings are confirmed by the Tibetan and the Vyiikhyii, except that the Tibetan corres-
ponds to an original: iitmadr~tir bhavati sattvadr~fir jfvadr~ti/:t; likewise WOG.704.32: iitma-
dr~{ir bhavati yiivaj jfvadr~fir iti prathama iidfnava/:t. - Hsiian-tsang and Paramiirtha replace
1Tvadr~ti by: "falling into the doctrines of afflicted views (dr~figata)". - The phraseology
praskandhati ... in Aliguttara, iii. 246; Dfgha, iii. 240, Sarµyutta, iii. 133: .. .me nibbiine cittarµ
na pakkhandati na ppasfdati na sarµti{{hati na vimuccati (var. niidhimuccati) I paritassanii upii-
diinam uppajjati paccudiivattati miinasam. [The editor of Sarµyutta punctuates after pari-
tassanii].
90
LVP: na tarhi te~iirµ buddha/:t siistii [WOG.705.3].
91
LVP: na kilaitad buddhavacanam iti. - Vyiikhyii [WOG.705.5f.]: keniipy adhyiiropitiiny
etini siitriilfi"ty abhipriiyal;i.
1. "The sutras promulgated by the Tathiigata (tathiigatabhiisita) that are profound, of pro-
found meaning, supramundane (lokuttara), teaching emptiness (suiiiiatiipafisarµyutta), they do
not listen to them with faith, they do _not lend an ear to them, they do not recognize them as
true (aiiiiiicittam na upa!fhapessanti) ... . But the sutras composed by poets (kavikata) that are
poetic (kiiveyya), of artistic words and phrases, external (biihiraka), promulgated by disciples
(siivakabhiisita), they believe in them .... It is in this way that the sutras of the first category
will disappear ... " (Sarµyutta, ii. 267).
Affasiihasrikii, 328: yad etat tvayediinfrµ srutarµ naitad buddhavacanarµ kavikrtarµ kiivyam etat
'I yat punar idam aharµ bhii~e etad buddhabhii#tam etad buddhavacanam.
2. See Sarµghabhadra, Tokyo, xxiii. 3, 6a, 25b (translated in Nirvii,:za, 1925, p. 23); disap-
~rance of primary assembly (mulasamgftibhrarµsa), Kosa, iii. 12d, 13a (dreams of Krkin);
an independent (muktaka) sutra, iii. 4c; apiifha eva, see below F 254 (note).
Discussion of certain words in the sutras, iii. 30b, and elsewhere.
92
LVP: sarvanikiiyiintare~v iti [WOG.705.6]. - Vyiikhyii [WOG.705.6]: Tiimrapiinjiyanikiiya-
iidi~u. [The school ofTaprobane is named in Vyiikhyii (WOG.39.25f.), ad AKBL 17a (F 32)].
93
LVP: na dharmatiirµ biidhata iti prafityasamutpiidadharmatiim [WOG.707.7f.].
See the texts on the four great authorities (mahiipadesa) (Dfgha, ii. 123, Dialogues, ii. 133,
note, Anguttara, ii. 167, Nettippakara,:ia, 21-22; Rhys Davids-Stede separates mahii-padesa,
against the commentator of Netti) and the rule: "That which is in the sutra ... , that which does
not contradict the philosophical truth (dhar~atii)" (that is to say, "dependent origination"
[paficcasamuppiida], Netti), Satriilarµkiira, i. 10, Bodhicaryiivatiira, ix. 42, p. 431, Abhi-
samayiilarµkiiriiloka. - kiiliipadesa, F 246 (note).
94 LVP: sarve dharmii anatmiina/:t (Sarµyukta, 10, 7). - Vyiikhyii [WOG.705.9f.]: na caita
iitmasvabhiiviil;i na caite~v iitmii vidyata ity aniitmiina~.
Sutriilarµkiira, xviii. 101 (p. 158): dharmoddiine~u sarve dharmii aniitmiina. iti desitam:
95
LVP: dvayarµpratftya [WOG.705.10]. -IT the mental consciousness is concerned with the
person, it would arise from the person (pudgala) as object; thus it would arise from three con-
ditions.
96
LVP: Aliguttara, ii. 52; Kosa, v. 9.
'Tl
L VP: The thesis: niitma skandhiiyatanadhiitava/:t, contradicts the thesis: no tu vaktavyarµ
rupii,:ii vii no vii (see above F 238, note).

98
LVP: Sal'flyutta, iii. 46: ye keci bhikkhave sama,:iii vii briihma,:iii vii anekavihitam attiinal'fl
samanupassamiinii samanupassanti sabbe te pancupiidiinakkhandhe samanupassanti etesal'fl va
annataram. - Same text cited in Madhyamakiivatiira, vi. 126cd.
See AKB iii, F 87.
99
LVP: sarva eviiniitmany iitmagriihal,i [WOG.705.14].
MYS, 38a7: - The self (iitman) is supposed to be characterized as being undivided (abhinna-
la"fcya,:ia), characterized by being non-distinct (avisi~(alak~a,:ia), permanent (nitya), unchanging
(avikiira), without birth-old-age-sickness-death. How is it that the non-Buddhist (tfrthika)
says: Gautama, .I think that material form is the self (iitman) ... ? - As for why material form is
not the self, see vii. 13a.
100
LVP: Sal'flyukta, 2, 1s: [ye kecid anekavidhal'fl piirvaniviisam .. . ] imiin eva pancopiidiina-
skandhiin samanusmarantal,i samanvasmiir~ul,i samanusmaranti samanusmari~yanti vii.
101
LVP: riipaviin ahal'fl babhiiviitfte 'dhvani [WOG.705.17]. - By the word '·'I'' (aham) only
the person (pudgala) can be designated.
102
LVP: apii(ha eva catra sara,:iam syiit [WOG.705.19]. - If the word "I" should be under-
stood as you say, the Buddha, when he says "I'', is evidently defiled by the afflicted view of
self (satkiiyadmi). The latter, as we know, has ten points (Vil'flSatiko{ika): rupam iitmeti sam-
anupasyati I riipavantam iitmiinam ... I iitmiyal'fl riipam ... I riipe iitmiinam ... (Mahiivyutpatti,
208; Madhyama, 58, 1; Sal'flyutta, iii. 3, 16, etc.). - The Vibhii~ii gives four examples, which
are reproduced in Mahiivyutpatti: sviimivat, alar,ikiiravat, bhrtyavat, bhiijanavat.
103
LVP: riisidhiiriidivat. - WOG.705.23ff.: ekasmin k~ai:ie samavahitiiniiJ11 bahiina111 riiiiil;i I
bahu~u k~ai:ie~u samavahitiinii111 dhiirii I riiiiidr~tiintena bahu~u dharme~u pudgalaprajfiaptiiµ
darsayati I dhiiradr~tiintena bahutve sati riipavedaniidinii111 skandhiiniiJ11 praviihe pudgalapra-
jfiapti111 darsayati. - There are other examples as the word iidi indicates, for example, the
chariot (yiinaka).
104
LS: After having presented his objections to the Viitsiputriyas' theory of persons in Sec-
tion 2, Vasubandhu moves on now to present objections to his own theory of persons, namely,
in Section 3, the objections of the Viitsiputriyas and in Section 4, in addition, the objections of
the Tirthikas. These philosophical objections often take the form: if Vasubandhu's theory that
we are the same in existence as collections of aggregates were true, then a number of impor-
tant attributes cannot be ascribed to us, nam~ly,
that we bear the aggregates as a burden (Section 3.2);
that each of us is one person (Section 3.4);
that we wander in sar,isiira (Section 3.7);
that we refer to our past lives (Section 3.8);
that we remember objects experienced in the past (Section 4.1);
that we are what remembers such objects (Section 4.2);
that we possess a memory (Section 4.3);
that we walk and ar~ conscious of objects (Section 4.5);
that we possess mental attributes (Section 4.8);
that we have a reason to undertake an action (Section 4.9);
2p22 Treatise of the Refutation of the Person (Pudgalaprati~edhaprakarm:za)
that we possess a mind which conceives an "I" (Section 4.10);

that we are agents of actions and subjects who experience their results (Section 4.12);
that we accumulate merit and demerit (Section 4.13).
Thus they claim that Vasubandhu's theory falls into the extreme of nihilism. Duerlinger thinks
(IBTP.53) that "it is being assumed, in all such objections, that Unless we are, from an ultimate
point of view, underlying supports for our aggregates, there is .in fact nothing to which these
attributes of persons belong .... The basic disagreement between (1) Vasubandhu, (2) the
Pudgalavadins and (3) the Nyaya-Vaise~ikas, we may infer, concerns in what form we need to
.exist ultimately in order to make it possible for us to possess the attributes of persons."
105
LVP: Kiokuga cites the MVS, 42c20: "As the Vatsiputriyas say, it is the person (pudgala)
who knows, not the cognition (jfiiina)."
106
LS: In part 1 of Vasubandhu' s reply, he responds first to the second part of the ViitsI-
putriyas I objection, namely, that in their theory of persons there is no conflict with the doctrine
of the Buddha'& omniscience, and in part 2, to the first part of their objection, namely, that
Vasubandhu' s 9wn theory of persons is in conflict with this doctrine.
107
L VP: According to the commentary on the Samayabheda, the Mahiisiirp.ghikas think that
the Buddha, having cultivated his thought during numerous aeons (kalpa), can, in a single
moment of thought, know the specific intrinsic nature of all factors (sarvadharmasvabhiiva-
yisefa).
Kiokuga cites the MVS, 43al 1: "Is there a cognition (jfiana) capable of knowing all the factors
(dharma)? - Yes, the mundane conventional cognition (lokasarrivrtijfiiina) ... " (see Kosa, vii. 18c).
-The Sarriyuktahrdaya (Nanjio, 1287): "One says universal cognition (sarvajfiiina) because he
knows everything. By 'everything' one should understand the twelve sense-spheres, their
particular inherent characteristics (svalakfwia) and their common characteristics (samanya-
la~a,:ia)". - See vii, F 82.
On the omniscience of the Buddha, his knowledge of the future, etc., see Kosa i. 1; ii. 62
(F 304); vii. 30, 34 (F 82), 37a.
108
LVP: buddhakhyiiyiiQ. sarp.tater idarp. samarthyarp. yad abhogamatrei:iaviparTtarp. jfianam ut-
padyate yatre~tam [WOG.705.28f.].
109
Gokhale: sarritanena samarthatvad yathii 'gni/:t sarvabhug matal:z I tathii sarvavid effavyo
na sakrtsarvavedaniit I [l]
LS: This is the first of the thirteen verses mentioned for the ninth chapter in V.V. Gokhale's
MS.
LVP: The Buddhabhiimi, 4, p. 309, refutes this stanza. - "These are here vain words. The cog-
nition of another's mind (paracittajfiana), at the moment when it seizes a .thing, does not seize
other things; because it does not cognize the other things, it is not universal cognition. The
stream also does not seize [everything], because it cognizes being present. In your system, it
cognizes only the common characteristics of one part of the factors (dharma). If that is the way
it is, it is only metaphorically that the Tathiigata is called omniscient ... ."
110
LVP: ye ciibhyatftii sambuddhii ye ca buddhii anagata?i I
ye caitarahirri sambuddhii bahiinarri sokaniisaka?i 11
Mahiivastu, iii. 327.
ye ciibhyatftasa,µbuddhii ye ca buddhii hy aniigatiil} I

yas ciipy etarhi Saf!lbuddho bahiinlif!l sokaniisakiilJ I
Uda,iavarga, xxi. 10, frag. Stein, JRAS, 1924, April. - Saf!lyukta, 44, 11, Sarr,yutta, i. 140,
Anguttara, ii. 21.
If the Buddha is a "self'', he should fall into the fifth category, "the inexpressible", distinct
from the phenomena of the three time periods and from unconditioned phenomena (asaf!lskrta)
(see above F 237). ,
111
LVP: Bhiirahiirasiitra (Siitriilaf!lkiira, xviii. 102) or simply Bhiirasutta (Visuddhi,A79,
512).
bhiiraf!l ca vo. bhik~avo desayi.yyiimi bhiiriidiinaf!l ca bhiiranik.y(!pa,:zaf!l ca bhiirahiiraf!l ca I tac
chp;mta sadhu ca su~thu ca manasikuruta bha~i~ye I bharru,. katamru,. I paficopadanaskandh~ I
bharadanaiµ katamat I tm1a paunarbhavikI nandiragasahagata tatra tatrabhinandini I bharani-
k~ep~aiµ katamat I yad asya eva tr~i:iay~ paui:iarbhavikyi nandiragasahagatayas tatra tatra-
abhinandinya ase~aprahai:iaiµ pratiniJ:isargo vyantibhavah' k~ayo virago nirodho vyupasamo
'staiµgamaJ:i I bharaharaJ:i katamaJ:i I pudgala iti syad vacaniyrup yo 'sav ayu~man evaiµnama
evaiµjatya evaiµgotra evamahara evaiµsukhaduJ:ikhapratisaqivedi evaqidirghil.yur evaiµcira-
sthitika evam ayu~paryanta iti [WOG.706.3ff.].
In Saf!lyutta, iii. 25, there is the order: bhiira, bhiirahiira, bhiiriidiina, bhiiranikkhepana. - Nu-
merous variants. The "bearer" is defined: puggalo ti ssa vacanfyam I yo yam evamniimo ~Vaf!l-
gotto ayam vuccati bhikkhave bhiirahiiro.
Discussed by Saiµghabhadra, xxiii. 3, fol. 56a .
. Nyiiyaviirttika (Bibi. Ind.) p. 342; Bodhicaryiivatiira, ix. 73, Madhyamakiivatiira, vi. 42, Bodhi-
sattvabhiimi, I. xvii, Warren, 159, 740,-Minayev, Recherches, 225; :t:-
Hardy, JRAS, 1901,
p. 573 (who explains the siitra like Vasubandhu), Dialogues, i. 27. - The prii,:zas and the bur-
den, Deussen-Geden, Upani.yads, 221.
112
L VP: In parentheses, the additions of Hsiian-tsang.
Vyiikhyii [WOG.706.18ff.]: yadi dravyasan syat pudgalaJ:i I bharaharaJ:i katamaJ:i I pudgala iti
syad vacaniyam ity etavad evoktaiµ syat Itatra sutre parei:ia sa na vibhaktavyaJ:i syii.t yo 'sav
ayu~man iti vistarei:ia yavad evamayu~paryanta iti I prajiiaptisatpudgalapratipattyarthaiµ hy etat
parei:ia vise~ai:iam ity abhiprayaJ:i.
If the person exists as a thing, to this question: "What is the bearer?", the Buddha would
simply answer: "It is that which agrees to be, called the person"; he would not add the explana-
tions: "It is this venerable one, of such and such a name ... , of such and such an end of life."
The purpose of these explanations is to show that the person is only existent as a provisional
designation.
113
LVP: I follow the translation of Hstian-tsang.
The Tibetan, according to Stcherbatsky, gives: ''The former aggregates torment the latter
[aggregates]; they are therefore called burden and bearer of the burden." - Paramartha: "The
aggregates torment (lit., destroy) the aggrega'tes, namely, the earlier ones torment the later
ones; in order to indicate that they present the characteristic of bearer and of burden, the,.text
employs these expressions." - This is how the Vyakhyii understands it: "The text has: :among
the aggregates, etc. The aggregates that cause one to suffer-causes of unsatisfactoriness- ,
2624 Treatise of the Refutation of the Person (Pudgalaprati~edhaprakarm:ia)
receive, for this reason, the name burden" (skandhiiniim iti vistar~ I tatra ye upaghiitiiya sa1J1-
vartante dul_lkhahetava};I skandhii.s te bhiira iti krtvoktiil_i I uttare ye pi<;Iyante te bharahara iti
lqtvoktal;i [WOG.706.23ff.]).
LS: Duerlinger translates (IBTP.87): "Since the aggregates cause harm to themselves, the
earlier ones are called a burden (to the later ones) and the later ones are called the bearer of the
burden, since 'burden' means 'harm'." He comments (IBTP.117): "La Vallee Poussin follows
the interpretative translation of Xuanzang, who makes the earlier set of aggregates the carrier
of the burden and the later set the burden, since they are contaminated by the earlier. The
Sanskrit text and Y asomitra' s commentary support the translation I have given."
114
LVP: On apparitional sentient beings and intermediate existence, see iii. 8c.
115
LVP: According to Siirrzmitryanikiiyasiistra, third chapter.
MVS, 988a14: "This world does not exist; the other world does not exist; there are no
apparitional sentient beings": this is a false view, a negation of causes (compare iv. 78, 79b
and v. 7 [F 18]). "There are no appadtional sentient beings": there are some non-Buddhist
(biihya) masters who say that all sentient beings arise because of semen and blood, etc.; thllt
there are no sentient beings who arise without conditions (pratyaya), suddenly, by them-
selves .... According to some, apparitional sentient beings are the sentient beings of inter-
mediate existence (antariibhava); to deny this world and the other world is -to deny existence-
as-birth (upapattibhava); to deny apparitional sentient beings is to deny intermediate existence.
The text of the Karmaprajiiiipti (chap. iv. Mdo, 62 fol. 218) differs from the vulgate: "There is
neither gift, nor sacrifice, nor oblation, nor wholesome action, nor unwholesome action, nor
retQ,bution of wholesome and unwholesome actions. This world ~oes not exist, nor does the
other world. There is neither father, nor mother, nor apparitional sentient being. There is not,
in this world, a well-gone, well-entered perfected being ( arhat) who, knowing and realizing
this world and the other by himself, thinks: 'There is no more birth for me, the religious life
has been well-practiced ... '."
116
LVP: Kosa, chap. v and vi, F xvi. - The person, as you understand it, is not part of the
truths: it is not unsatisfactoriness (= the appropriative aggregates), nor the origin, nor cessa-
tion, nor the path. Therefore, if the negation of the person is, as you say, a false view (mithyii-
dml), this false view cannot be expelled by insight into the truths. Indeed, an afflicted view
(dr~#) is expelled by insight into the truth with which it is in contradiction (yasmin satye
vipratipannii). - On the other hand, a defilement is abandoned by cultivation (bhiivanii)
when this defilement has a thing abandoned by cultivation-a thing that is necessarily part of
the truth of unsatisfactoriness or of that of the origin-for its object (bhavanaprahatavyo hi
kleso bhavanaprahatavyam eva vastu du};lkhaqi samudayaqi vfilambate [WOG.706.31f.1) ....
Moreover, no "view" is abandoned by cultivation.
117
LVP: Ekottara, 3, 16, 5, 12. - Paramartha: "A person is born in this world; born, he or she
exists for the use, profit and happiness of many"= Ariguttara, i. 22, ekapuggalo bhikkhave toke
uppajjarniino uppajjati bahujanahitaya ... .
This text is utilized in Siil'flmitfyanikiiyasiistra.
118
LVP: ekatilaikata,:i{lulavad ekariisyekavacanavat [WOG.707.5]. -The grain of sesame
(tila) is made up of eight substantial entities, a word is made up of syllables.
119
LVP: skandhiintaropiidaniit [WOG.707.10]. -Thus we recognize that it arises; but it is
not, for that, "conditioned".
120
L VP: yathii hi yiijfiiko jiita iti vidyopiidiiniid ucyate -na ciisau bhii tiirthena jiitas tadvat
[WOG.707.11].
121
LVP: Paramlirthasiinyatiisiitra in the SaT{lyukta, 13, 21: "When the eye is born, 0 bhik~us
there is no place from whence it comes; when it perishes, there is no place to which it goes. In
this manner, the eye is not real and yet it is born (Ch.: pu shih erh sheng); having been born, it
perishes. There is retribution of the action, however, there is no agent: these aggregates being
destroyed, other aggregates continue (Ch.: hsiang hsu): outside of any dharmasaT{lketa. The
ear. ... By dharmasaT{lketa (Ch.: su shufa) we understand: if this exists, that exists .... Be-
cause of ignorance, the karma-formations .... "
Bringing together the diverse fragments cited in our sources, we have a section of the siitra:
caqur bhib;ava utpadyamiinaT{I na kutas cid iigacchati [ nirudhyamlinaT{I ca na kva cit saT{l-
nicayaT{I gacchati I iti hi bhik~avas cak~ur abhiitvii bhavati bhiitva ca prativigacchati (Kosa,
v. 27 [F 59]) [ asti karma asti vipiikalJ, I kiirakas tu nopalabhyate ya imiiT{IS ca skandhiin
nik~ipati anyiiT{ls ca skandhiin pratisaT{ldadhiiti anyatra dharmasarrzketiit (the text which we
have here, and also Kosa, iii. 18, SiitriilaT{lkiira, xviii. 101, Bodhicaryiivatiira, ix. 73, which
presents variants) I atriiyaT{I dharmasarrzketo yad utiismin satfdaT{I bhavati asyotpiidiid idam
utpadyate (Kosa, iii. 18, Bodhicaryiivatiira, ibidem) I avidyiipratyayiilJ, sarriskiiriilJ, ... .
122
LVP: asti karma I asti vipiikalJ, Ikiirakas tu nopalabhyate. See Kosa, iii, F 57; v. 27 (F 59):
Buddhaghosa, at Visuddhi, 602, cites the Ancient Ones (PoriiI_la): kammassa kiirako natthi
vipiikassa ca vedako. [We see, p. 513, that dukkha, kamma, nibbuti, magga exist, but not
dukkhin, kiiraka, nibbuta ... ].
Same doctrine, or same text, in the sources of the Great Vehicle (mahiiyiina), Madhyamaka-
avatiira, vi. 84, Sik~asamuccaya, 244,262, Siitriila,,ikiira, (which depends on Vasubandhu),
xviii. 101.
123
LVP: The meaning of the expression anyatra dharmasaT{lketat (chos su brdar brtags pa
ma gtogs pa) is not uncertain. The Vyiikhya explains [WOG.707.16]: dharmasarrzketii.d iti
pratityasamutpiidalak~ai:iat: "outside of the combination of the factors (dharma), that is to say,
outside of the successive causation of factors": and elsewhere (ad iii. 18): sarrzketa = hetu-
phalasaT{lbandhavyavasthii. - But 1Paramiirtha understands saT{lketa = "metaphorical designa-
tion", hence the translation: "We do not see the existence of an agent ... except when, in
accordance with mundane use, one says of t,he factors (dharma) that they are a person."
124
LVP: SaT{lyukta, 15, s; SaT{lyutta, ii. 14. - Paramiirtha: "I do not say that a sentient being,
outside of the stream of factors (dharma), takes up the aggregates." -The Sanskrit edition has:
upiidatta iti phiilguna na vadami I aharrz ced evaT{I vadeyam upadatta iti atra te kalpalJ, syiid
vacanaya ko nu bhadanta upiidatta iti.
We note that the Fortunate One speaks of a human "who has laid down this body and takes up
· another body", taT{I ca kayaT{I nikkhipati afifiaT{I ca kiiyam upadiyati (SaT{lyutta, iv. 60). [Just as
the flame which goes some distance without fuel has the wind for its support, likewise the sen-
tient being who has laid down this body and has not (yet) taken up another body has thirst or
craving for its support, ibid. 400]. We have seen above, F 228, 245 (note), the etymology of
pudgala: punalJ, punalJ, ....
125
LS: Each of the examples to which they refer must either be (1) a person, (2) a thought
with its thought-concomitants, or (iii) a body (IBTP:88).
126
LVP: Kiokuga cites the Siimmitfyanikiiya Siistra, i. 7 (fol. 2b).
127
LVP: sa eva hi dharmi na saqwidyate yasyiivasthitasya dharmiintaravikalpal,i parikalpyeta I
tad eva cedarµ tathii ity apiirvai~ii viico yukti}_l [WOG.707.30ff.].
paririantum, this is to change, anyathiitvam iipattum.
On pari!U'if!Ul, see iii. 43a, 50a, lO0ab, v. 26 (F 54); the transformation of the stream (sarµtati-
pari!U'ima) of the Sautriintikas is very different, ii. 36c, iv. 4a.
128
LVP: bhutiini catviiri ruparµ caikam iti [WOG.707.33). As we see in the definition: riiparµ
katamat Icatviiri mahiibhiitiin'ityiidi [WOG.707.33f.].
On the relationship between the fundamental material elements (mahiibhiita) and the deriva-
tive material forms or elements (upiidiiyarupa, bhautika rupa), i. 35, ii. 22, 65.
119
LVP: pak#ka eva do~a iti ekasmin pak~e 'yarµ do~aviida ity arthaJ-.i I bhatamiitrikapak~a iti
sthavirabuddhadevapak~e niismatpalc~a ity artha}_l [WOG.708.2f.].
MVS, 661c14. - "Buddhadeva maintains that material form (rupa) is solely the fundamen-
tal material elements (mahiibhata), that the thought-concomitants (caitta) are solely thought
(citta); he says: the derivative material form (upiidiiyarupa) is solely a type (vise~a) of the fun-
damental material elements; the thought-concomitants are solely a type of thought .... The
fundamental material elements see [when they form the sense-faculty of the eye) .... There is
no derivative sound (upiidayasabda) outside of the fundamental material elements, [that is to
say: _sound (sabda) is not a thing on its own, existing in dependence upon the fundamental
material elements]. It is the fundamental material elements that are called derivative sound
(upiidiiyasabda ). "
MVS, 730b26: - Buddhadeva says: twenty-one names [generally permeating factors (mahii-
bhamika), etc.], but only one real entity, the mental faculty (mana-indriya) ... . The conditioned
factors (dharma) are of two natures, fundamental material elements (mahiibhata) and thought
(citta). Outside of the fundamental material elements, there is no derivative material form
(upiidiiyarupa): outside of thought (citta), there are no thought-concomitants (caitta).
Compare i, F 64 (note); ii, F 150.
Kiokuga: "Vasubandhu mentions the opinion of Buddhadeva, etc., that the fundamental mate-
rial elements and derivative material form do not differ; but, as this is not the 'right meaning'
(Ch.: ch' eng i) of the Sarviistiviidins, he says that it is a 'fault' (do~a ). "
130
LVP: yadi skandhe~u pudgalopaciira}_l kasmiic chariram eva J'iva iti noktam [WOG.708.8].
The Satra of Vatsagotra, Sarµyukta, 34, 16. - The Fortunate One says to the monk Vatsagotra:
If one is of this opinion (dmi): "The world is eternal; thls,i~ true; any other theory is wrong",
this is the mistaken view coqsisting of afflicted view (dr~fiviparyiisa; v. 9d);this is (Ch.) kuan-
ts'a chien (esteeming of such things as bad views [dr~tipariimarsa], v, F 18). "The world is'not
eternal ... the Tathiigata neither exists nor does not exist after death": this is the mistaken view
consisting of afflicted view (dr~fiviparyiisa).
LS: The sameness and otherness questions are the first two of the fourteen questions not
answered by the Buddha. See Section 3.5.2 for the remainder of the questions.
131
LVP: On the "questions to be declined", Kosa, v. 22, Nirvii,:ia, 1925, F 108, where we see
thafMalebr_anche reasons more or less the same way as Vasubandhu.
132
LVP: We have Divya, 358, bahubollaka, siikyaputrfya.
133
, LVP: The present passage from the Kosa has been pointed out by S. Levi, AIBL, 1893,
p. 232. - Chavannes has translated a very close version in Cinq Cents 'Contes, iii. 120 (accord-
ing to Nanjio 1329, Ratnakara,:i<f.a Satra [?], Tokyo, xiv. 10, fol. 39), the same version in Taka-
kusu, Chinese translations of the Milindapanho, JRAS, 1896, p. 17. See Pelliot, Les noms
propres du Milinda, JAs, 1914, ii. 380-81. [It seems indeed that the "Milindra" of the Tibetan
text of the Avadiinakalpalatii is a bold correction by the editor]. Finally, Paul Demieville, in a
fine paper on the Chinese versions of Milinda, BEFEO, 1924, p. 64, completes our informa-
tion.
134
LVP: WOG.708.11: The text has: sa ca taddesaniiyii ak~amal:, = nairiitmyadesaniiyii
ayogyal),.
135
L VP: purvam eva saf!1mu<;lha iti satkiiyadr~tisahagatena mohena bhayasyii miitraya saf!l-
moham iipadyeteti ucchedadr~tisahagatarµ dr~tyantaram utpiidayed ity abhipriiyal), I ata eviiha I
abhan me iitmii same etarhi niistfti [WOG.708.12ff.].
Compare Sarµyutta, iv. 400. - Saf!lyukta, 34, 1s: Vatsagotra asked: "Gotama, is there a self
(iitman)?" The Fortunate One did not answer. He asked a second time and a third time; and the
Fortunate One did not answer the second and the third time .... And the mendicant Vatsa-
gotra-in his bad (piipikii), false view-says: "The mendicant (srama~) does not know how
to answer my question." -The Fortunate One said to Ananda: "If I had answered him that
there is a self (iitman), then I would have increased the false view that he exists; ifl had
answered him that there is no self, would that not have increased the confusion-doubt he had in
the first place? Terror-stricken, he would say: 'The self that existed is now non-existent.' The
opinion in which he adheres to the existence of the self is the opinion of permanence; thinking
that this self is annihilated, is the opinion of annihilation. The Tathiigat~, avoiding these two
extremes, holding himself in the middle between them, teaches: This being, tl:iat comes to
be ... , when there is ignorance, karma-formations come to be .... "
136
LVP: MVS, 38a19: - In the Brahmajiilasutra; it is said that the sixty-t""'.,o--doctrines of
afflicted views (dr~figata) have the afflicted view of self (satkiiyadr~ti) for their root; in the
Satra of the Lion's Roar, it is said all the diverse afflicted views o~,the Brahmins and
mendicants rest on two afflicted views, (1) the afflicted view of existenci;1(bhavadr~fi; Ch.: yu-
chien) and (2) the afflicted view of non-existence (vibhavadr~fi; Ch.: wu-yu-chien); what is the
difference between the declarations of these two satras? - From the ppint of view of the origin
(samutpiida), it is said that all the doctrines of the afflicted views (dr~figata) have the afflicted
view of self (satkiiyadr~fi) for their root; from the point of view of (Ch.) t'ui-ch 'iu (to thrust-
search-out), it is said that the diverse afflicted views rest on the afflicted views of existence
and non-existence. - Below F 270.
MYS, 1002b6: -The afflicted view of existence (bhavadr~ti) is the afflicted view of etemality
(siisvatadr~ti), and the afflicted view of non-existence (vibhavadr~ti) is the afflicted view of
annihilation (ucchedadmi). Although bad afflicted views (kudr~figata) are of numerous types,
there are none that are not part of these. two afflicted views.
137
LVP: iiha ciitra [WOG.708.14]. - Vyiikhyii: Bhadantakumiiraliibhal_t. On Kumiiraliibha,
2628 Treatise of the Refutation of the Person (Pudgalaprati~edhaprakarar:ia)
Peri, Date de Vasubandhu, p. 22.

LS: The next six verses are the verses 2-7 mentioned for the ninth chapter in V.V. Gokhale's
MS.
138
Pradhan/Gokhale: dr$(ida1'[1$(rii 'vabhedarri ca bhrarrisarri cii 'pekfYa karma~iim I desayanti
jinii dharmarri vyiighrfpotii'pahiiravat 11 [2]
LVP: The first stanza is restored without difficulty:
dr$(idarri$(riivabhedarri ciipek$ya bhrarrisam ca karma~iim I
desayanti buddhii dharmarri vyiighrfpotiipahiiravat I
WOG.708.17ff: dr~!ir eva datµ~!rii I tayiivabhedam apek~ya desayanti buddhii dhannarµ
nairiitmyaiµ tatpratipak~e1,1a I bhrarµsarµ ca kanna~qm apek~a krtavipra1,1iisam apek~ya
pudgaliistitvam iva darsayanto 'nyathii desayanti I vyiighrfpotiipahiiravad iti I yatha vyiighrl
niitini~thurei;ia dantagrahai;iena svapotam apaharati I nayati I miisya daqi~trayii sarira [ ] kftaqi
bhiid iti I niipy atisithilena dantagrahai;iena tam apaharati I miisya bhraiµsaI:i pato 'smin vi~aye
bhud iti yuktenaiva grahai;ieniipaharatity arthal:i I ... tathiirthadarsane kiirai;iaqi darsayann iiha I
iitmiistitvam iti vistaraQ.
Cited in Tattvasarµgraha, 129, which reads dr~!idarri~(riivabhedarµ ca bhra1JlSa1Jl ciivek~ya
karmal'Jiim I desayantijinii dharmam ... .
139
Gokhale: iitmii'sthitvarri hy upagato bhinnal:z syiid dr~#dal'{l$(rayii I bhra1Jlsarri kusala-
potasya kuryiid apriipya sarrivrtim I [3]
LVP: For the second stanza, the Vyiikhyii is less clear [WOG.708.33ff.]: iitmiistifva1Jl prati-
pannas cet kascid dr~tidarri~rrayii satkiiyadr~tilak~ai;iayii bhinnal:z sa vineyajanat:i syiid apriipya
sarrivrtfti (?) (samvrtinftim ?) dharmasaqiketam ajiiniinaI:i kusalapotasya kusalakarmai;io vya-
ghrlpotabhiitasya bhra1JlSa1Jl kuryiin niisti karmai;iaI:i phalam iti.
140
Gokhale: asattviid bhagaviin jfva1Jl tattvii 'nyatvena nii 'vadat I nii 'st fty api ca nii 'vocan
mii bhut priijnaptiko 'py asan II [4)
LVP: We find here in the Vyiikhyii [WOG.709.12ff.]: prajiiaptika iti prajfiaptau bhavaI:i pra-
jfiaptikaI:i saqivrtisann api pudgalo niistiti kascid grhi;iiyiid ity ato niistfti niivocat.
One can therefore read:
prajiiaptiko pi niistfti [bhayiin] niistfti niivocat.
141
Gokhale: yatra hi skandhasa,µtiine subhii'subhaphalii'stitii I jfviikhyii tatra sii na syiij
jfvaniistitvadesaniit I [5]
LS: Here I follow mainly Duerlinger.
142
Gokhale: prajnaptimiitrarri skandhe~u jfva ity api nii 'vadat I abhavyal:z sanyatiil'{I boddhurri
tadiinil'{I tadrso janal:z I [6]
143
Pradhan/Gokhale: tathii hy iitmii 'sti nii 'st fti pr~ro viitsyena nii 'vadat I iisrayii'pelcyayii
'siddhal:z sati tv ast fti n iiha kim II [7)
LVP: The Vyiikhya gives us the last quarter-verse (piida) [WOG.709.16): sati tv astfti niiha
kim; omitted by Hsi.ian-tsang.
Paramiirtha: 3. This individual is not capable of understanding the correct teaching of the r.eal-
empty; therefore, when he asks if, yes or no, there is a self, the Buddha does not answer that
there is no self.
4. And sine~ he takes into account the mode of thinking of the questioner, if the self exists,
why has he not said that it exists? Likewise, in regard to the question of non-existence in Nir-
.vii!Ja, he has stated nothing because one might fall into difficulties.
144
LS: The first two of the fourteen questions not answered by the Buddha are discussed in
Section 3.5,
145
LVP: Sa1J1yukta, 34, 18. - Vatsa asks: "Because of the knowledge of what factor (dharma)
are you not of the opinion, do you not say, that the world is eternal ... , that the Tathligata
neither exists nor does not exist after death?" - "Because of the knowledge of material form
(riipa), of sensation (vedanii), etc."
146
LVP: WOG.709.19ff: nirgranthasriivakacarakavad iti I nirgranthasriivakel,la catakwµ
J'Ivantaxp grhltvli bhagavan pmal}. kim ayruµ catako J'Ivati na veti I tasyiiyam abhipriiyal}. j yadi
srama1,10 gautama iidisej jivatiti sa taxµ nipI9anena miirayitvii darsayet I yadi punar bhagavan
evam adisen mfl:a iti sa taxµ J'Ivantam eva darsayet I kathaxµ namayam ajiia iti loko janiyiid iti
tasyiibhinivesai;i I bhagavatii tv asyiisayal'Jt ji'iiitvii na vyiikrta1f1 I tvaccittapratibaddham evaitaj
J'Ivati vii na veti.... niibhihitaxµ I tadvad etan na vyfilqtam. - Perhaps according to Tokyo,
xxiv. 9, J. As., 1925, i. 38.
LS: Duerlinger adds to the translation (IBTP.92): "since the bird's life depended upon the
listener's decision to squeeze it to death if the Buddha answered that it is alive, and to spare its
life if the Buddha said that it is dead".
147
LVP: tulyiirtho hy e,a catu,ka iti [WOG.709.26]. -The catu,ka (group of four questions):
"Is the world infinite (anantaviin)? etc.", have the same meaning as the group of four ques-
tions: "Is the world eternal (siisvata)? ... "
If that is so, why are there fourteen separate points, namely, three groups of four ques-
tions (catu,ka) and one group of two questions (dvika) (Is the living being the same as the
body? ... )? To this question the Vyiikhyii answers [WOG.709.31f.]: paryayariipatvavyavasthane
'pi caturdarsatvaxµ bhavafity ado~al;l.
148
L VP: kun ru rgyu smra byed kyis. - Chinese transcription: U-ti-chia. - Stcherbatsky:
Vatsa. -The Tibetan version guarantees Uktika.
This is the Paribbajaka Uttiya of Anguttara, v. 193-95-(perhaps different from the Uttiya of
Sa1J1yutta, v. 22, 166] who asks the Fortunate One about the fourteen points (beginning with
the eternity of the world); the Fortunate One answers: "This is not explained by me ... "; Uttiya
asks: "What is it then that you explain?"; the Fortunate One answers: "I explain the Dhamma
... for Nirvii!Ja." - Thereupon Uttiya asks: "Will the entire world, half of the world, a third of
the world_arrive at Nirvii!Ja through this Dhamma?" - The Fortunate One keeps silent. Ananda
then intervenes and explains to Uttiya that he asks that which he has already asked. [Asking
whether the entire world will arrive at Nirvana, is asking whether the world is eternal]. The
Fortunate One teaches how one arrives at Nirvai:ia: all those who have [already] arrived there,
are arriving there or will arrive there do so by the (noble) path.
In Sarµ.yuktf!, 34, 23, the first question of Uktika concerns the infinity of the world.
See Siddhi, 722, note 1.
The redactor of the Brahmajiila understands the infinity of the world in the sense of "infinite in
2630 Treatise of the Refutation of the Person (Pudgalaprati$edhaprakara,:ia)
space" (Dfgha, i. 23: horizontally infinite, not toward the zenith or the nadir; on this point see
Kosa, iii. 3d, at the end); he varies his phrases: he examines whether the self and the world are
eternal, whether the world is infinite.
149
LVP: Uktika asks: kiqi tu sarvo loko 'nena margeQ.a niryiisyati I iihosvid ekadeso lokasya
[WOG.709.33f.].
In the Pali recension: sabbo ca tena [dhammena] loko niyyissati uparf4ho vii tibhiigo vii.
iso LVP: WOG.710.2f: jfvantaf!1 pudgalam astfti vyiikarotfti tattviinyatveniivaktavyam I
santam eva pudgalam vyiikarotity abhipriiya}:l.
is, LVP: On Maitreya, see Peri, BEFEO, xi. 455; Przyluski, Aroka, 169, 171,332. -
Madhyama, 13, ts (sixty-sixth sutra: will come at the time when the life-span is 80,000 years),
Dfrgha, sixth sutra, and Dfgha, iii. 76, Siilistambasutra ·(see Kosa, iii. 28ab). - One thinks of
Ajita and Tissametteya of Suttanipiita, 1032, 1040. - Milinda, 159: Aniigatavamsa in Warren,
482; Mrs. Rhys Davids, Hastings, i. 414. - Ajita Maitreya and Mithra Invictus ?? - Dfgha,
iii, 76 (Cakkavattisfhaniida); Suttanipiita, Ajita and Tissametteya; Ajita will become, in a
group of sources, the nickname of Maitreya. - Bulletin, Peri, 1911, p. 455, Demieville, 1920,
p. 158, Goloubew, 1927, p. 223 (Baliiha). - S. Levi, JA, 1925, i, 65, ii, 318-29, Lanman
Studies, 40. - J. Przyluski, Funerailles, 161, Croyance au Messie, RHR, July 1929. - Saqigha-
bhadra, 38, p. 559al9, honoring the Sarµgha by thinking of Maitreya. - Kosa, i, F 12
(Vyiikhyii, 22); iii, F 193; iv, F 228; vii, F 120.
isi LVP: Kiokuga cites Sal'flyukta, 34, 10: "Gautama, is the living being the same as the body?
- This is not explained. - Is the livil).g being something else, is the body something else? -
This is not explained. - It is strange that the mendicant Gautama explains, concerning a
deceased disciple, that 'Such and such is reborn in such and such a place ... ' and that the
mendicant Gautama does not explain that the living being is something else, and the body
is something else."
Sal'flyukta, 30, 4, sermon to Nanda: The disciples endowed with unwavering faith who desire
long life and beautiful bodies (rupa), obtain them. The disciples endowed with perfect con-
fidence (avetyaprasiida), at the end of their life, are born among the gods (deva) and obtain the
ten qualities (Sal'flyukta 30, 10, 1i;; Madhyama, 18, 21).
153
LS: The person here refers to the Buddha himself.
154
LVP: siirvajiiam iti bhiivapratyayo yauvanam iti yathii [WOG.710.5f.].
155
L VP: na vaktavyarri pasyati vii na veti pasyati na pasyatiti na vaktavyam ity artha}:11 sanai/:1
sanair avaktavyarri kriyatiim iti Isa sarvajfio vii bhagaviin na veti na vaktavyam iti sanai}:l sanair
grahaQ.aqi ... siikyaputnyaprakopaparihariirthaqi [WOG.710.6ff.].
156
LVP: satyatal:, sthitital:, [WOG.710.9]. - Hsiian-tsang: (Ch.) ti ku chu ku. - Gloss of the
Japanese editor: (Ch.) chu ku = (Ch.) neng chu ku: "capable of enduring". - Paramiirtha:
(Ch.) i-shih i-chu.
157
LVP: astfty api dr~{isthiinam uktam [WOG.710.11]. - Hsiian-tsang: (Ch.) o chien ch'u
= kudr~fisthiina.
This discussion according to Siil'Jlmitfyanikiiyasiistra.
158
LVP: MYS, 255c13: The Fortunate One says: "You say that there is a cause: I also say
this; you say that there is no effect: this is a foolish doctrine." There are two doctrines, both of
Endnotes to Chapter Nine · 2631
the two extremes: the Fortunate One avoids the extreme of annihilation and the extreme of
· etemality, and he teaches the path of the middle way. He also says: "I am not in contradiction
with the world; but the world is in contradiction with me."
MVS, 77, 11: " ... those who say that [the living being (jfva)] is different from the body, is not
the body, enter into the afflicted view of etemality. Those who do not enter into the afflicted
views of annihilation or of etemality are not of non-Buddhist doctrines (biihya miirga), are not
of bad afflicted views (kudr~figata). All the Tathiigatas, in order to oppose this, teach the path
between the two, namely: material form (rupa) and thought are not annihilated, are not eter-
nal." -Above F 265 (note).
159
LVP: Saf!lyukta, 6, 1s. - Only Paramiirtha cites the whole sutra; Hsilan-tsang and the
Tibetan have only the first phrase. - Compare Sarriyutta, ii. 78, iii. 149: anamataggiiyaf!I sarri-
siiro pubbakofi na paiifiiiyati avijjlinfvara1Jiinaf!1 sattiinarri tal}hiisaf!1yojaniinaf!1 saf!ldhiivataf!I
sarrisaratam.
Same argument in Siif!lmitfyanikiiyasiistra.
From the point of view of the Miidhyamikas, neither the permanent nor the impermanent can
transmigrate: nityasya saf!lsrtir niisti naiviinityasya sarrisrtil;i I svapnavat sarrisrtir proktii tvayii
tattvavidii'!I vara (Catustava, cited in Bodhicaryiivatiirapaiijikii, ix. 108).
160
LVP: MVS, 424c15: - Sunetro niima siisteti saptasiiryodayasiitre 'yam eva bhagaviin ~il,t
sunetro niima babhuveti [WOG.710.20f.]. -Anguttara, iv. 103. - A long Siitra on Sunetra in
Vibhti.~ii. 82, p. 414c.
The Saptasuryasutra of Anguttara, iv. 103, does not identify Sunetra with the Fortunate One:
bhutapubbaf!I bhikkhave Sunetto niima satthii ahosi titthakaro kiimesu vrtariigo ... . (Compare
Anguttara iii, 371, 373). Details about the fate of the disciples of Sunetra and the rebirths of
Sunetra follow, which are also found in the MVS, 424c15. -There is no mention of Sunetra
in the fragments of Saptasurya of Sik~iisamuccaya, p. 247, and Karmaprajiiapti, Mdo, 62,
fol. 66a. - In Saundarananda, xi. 57, one does not find any longer that Sunetra is the Fortunate
One.
161
LVP: ekasaf!ltiinatii'!I darsayatiti yasmiit sunetro buddhasarptiina eviisid atal,t sa eviiham
ity abhedopaciiral). I yathii ·sa eviignir yal;i purvarri dr~io dahann iigata iti saqitiinavfttyii sa evety
ucyate [WOG.710.22ff.]. ·
162
LVP: WOG.710.25ff: sai~ii'!I syiit satkiiyadr~fir iti I sai~iiqi tathiigatiiniim iitmiitmiyikiirii
satkiiyadf!jtil). syiit I drrfhatariitmiitmfyasnehaparigriihitabandhaniiniim iti I iitmadntiiv iitmiya-
dr~tau ca satyiim iitmasneha iitmiyasnehas ca bhavatity ato riigo bandhanam (v. 45d) iti kftvii
dglhikftabandhaniiniiqi.
163
LS: L VP puts this sentence at the end of Section 3.9, whereas Duerlinger places it at the
beginning of 3.10.
164
LVP: Vyiikhyii [WOG.710.31f.]: ya eke~ii'!I pudgalagriiha iti viitsiputriyii.I,l.iim I eke~ii,µ
sarvaniistigriiha iti madhyamakacittiiniim. - This is the only reference to the system of the
Madhyamaka that the work of Vasubandhu contains.
Our translation is according to Hstian-tsang. - Paramiirtha: "Therefore, without cause or
reason, one introduces the sickness of the afflicted view into the True Doctrine of the Tathii-
. gata: there are scholars who deny selflessness (nairiitmya) and produce the adhesion to the .
existence of the self (iitman); there are, moreover, scholars who deny the existence and affirm
the non-existence of all [factors]; the heterodox believe in the self (iitman) conceived as a thing
on its own. In the True Doctrine, scholars produce the adhesion to the self (iitman) and the
adhesion to universal non-existence. All these scholars, equally, do not attain liberation,
because they do not disagree [with these adhesions].
165
LS: Here Duerlinger ends Section 3.10 and begins Section 4, which he considers to repre-
sent the Nyiiy a-Vaise~ikas' objections to Vasubandhu 's theory of persons.
LVP, on the other hand, continues his translation of what we are calling Section 3.10, by men-
tioning the non-Buddhists' claim that a self is another real entity, and thus takes the doctrines
which do not lead to liberation to include those of the Viitsiputriyas or Nagarjuna or the non-
Buddhists.
166
LS: 1. As just mentioned, Duerlinger thinks (IBTP.238) that the objections and arguments
taken up in Section 4 are written "in the form in which the Nyiiya-Vaise'?ikas would raise
them". LVP, on the other hand, thinks that the exchange with the Viitsiputriyas continues up to
and including Section 4.6 and that from Section 4.7 onwards, the exchange occurs at first with
the SiiJllkhyas but then mainly with the Vaise'?ikas.
Duerlinger justifies his decision to begin Section 4 in the following way (IBTP.117f.):
Unlike Stcherbatsky, La Vallee Poussin, and the Chinese commentators, who assume
that the debate with the Pudgalaviidins is continuing, I see here the end of Vasu-
bandhu's consideration of their objections to his theory of persons. The Pudgala-
viidins may have been convinced by some of the objections of the Nyaya-Vaise'?ikas
to reject the theory of persons held by the orthodox Vaibhii~ika schools, arid so may
have used some of these very objections. But since none of the views expressed or
implied by Vasubandhu's adversaries after this point presupposes a Buddhist frame-
work, I shall suppose that the objections and arguments of the Nyaya-Vaise'?ikas are
now to be taken up. A sign that this change has in fact taken place is that the term
"self' is hereafter used in place of "person" in statements of the opponent's theories
and objections, and the Pudgalavadins have to this point been represented primarily
as presenting and defending the view that a person exists, but a self does not.
Although he takes the Pudgalavadins' theory that persons are inexplicable pheno-
mena to imply that a self exists and criticizes their theory on that basis, Vasubandhu
usually avoids the use of the term, "self', in direct statements of their theory. It is
also significant that the set of objections to which Vasubandhu now turns concern
memory, which the Nyiiyii-Vaise'?ikas repeatedly claim cannot be explained without
reference to a self.
As for memory, consciousness, etc., that are discussed in the following sections, Thlch Thien
Chau-explaining the pudgala designated by the bases in his article The Literature of the
Pudgalaviidins--comments as follows (p. 9f.):
It is the p_udgala that constitutes the person who carries a certain name, lives a certain
time, suffers or enjoys the consequences of its acts. This, then, explains how a person
has no connection with the sensations and thoughts of others. The persistence of the
person provides the basis of memory and consciousness. If such a person did not
exist, then how could memory and cop.sciousness arise, or, for that matter, recollec-
tion? The frequent explanation is that memory derives from impressions (viisanii)
formed by the aggregate of mental formation (sarµskiiraskandha) and kept in the con-
sciousness (vijniina). This would be impossible if there were no personal continuity,
because the aggregates of mental formation and consciousness are instantaneous.
Memory could not thus arise unless there existed that which remembers.
According to the Pudgalaviidin, for there to be knowledge, there must be a constant
subject who experiences and accumulates experiences. For example, there must be a
Devadatta for Devadatta to accumulate wealth. If there were.no pudgala who was the
"recipient" or experiences, how could knowledge be formed? The pudgala is not
only the agent of memory-a part of the aggregates of mental formation and con-
sciousness aggregates-but also the agent of sensations (vedana) and perception
(sarµjnii).
We have therefore chosen in the following to identify the opponent up to Section 4.7 simply as
the generic "opponent", partly also because this is a translation based on La Vallee Poussin.
2. Eor a brief overview of the Nyiiya-Vaise~ikas see: Bhatt, S.R. (1997): "Nyiiya-Vaise!iika",
in Companion Encyclopaedia of Asian P~ilos0pny (Indira Mahalingam and Brian Carr), Rout-
ledge, London; Franco, Eli (1998): "pljiiya-Vaise:;ika", in Routledge Encyclopedia of Philoso-
phy, London. For a more detailed overview see: Encyclopedia of Indian Philosophies. Indian
Metaphysics and Epistemology: The Traaition of Nyiiya-Vaise:;ika up to Gangesa, (ed.) Karl H.
Potter, and Frauwallner, Erich (1973): History qf Indian Philosophy, Motilal Banarsidass,
Delhi.
See also our endnotes regarding doctrines of the Nyiiya-Vaise~ikas: underlying support in
Section 2.1.1, parts 5 and 6; memory and recognition in Section 4.1, parts 2 and 3; theory of
the production of minds, summary of ontological categories, the substances "self' (iitman) and
"mental organ" (manas), the quality "conjunction" (sarµyoga) in Section 4:7.1.
167
LS: This paragraph is a translation and repetition of the segment which L VP puts at the
end of Section 3.10. It has been adjusted based on Duerlinger's translation.
168
LS: 1. The central issue in Section 4.1 is whether the self does or does not play a causal
role in the production of11 memory and recognition.of an object. Section 4.1 and 4.1.1 mainly
focus on memory, but the account of memory also applies to recognition, as V_asubandhu
points out at the end of 4.1.1, since recognition of an object arises only from a memory of JD
object.
2. As_ for the status of memory within the Nyiiya-Vaise~ikas, Potter states (EIP.Il.172):
Prasastapiida says memory is a form of true knowledge (vidyii), but nevertheless ·does
not classify memory as a pramii~a. Jayanta explains that memory is not to be counted
as true knowledge (pramii) because its content is not among its causal factors: when
we remember x it is the trace produced by x, and not x itself, which is the crucial
causal factor.[', .. ] (According-to Uddayana), memory never represents its object cor-
rectly, since it always leaves out some of the properties previously noted or adds
others not initially present.
As for recognition, Potter comments (EIP.ll.173) that "recognition (pratyabhijfiii) is different
from memory, since in it we judge with respect to a presented object that it is the object we
were previously acquainted with".
2634 Treatise of the Refutation of the Person (Pudgalaprati~edhaprakara1_1a)
3. As for Section 4.1 in relation to the Nyaya-Vaise~ikas, Duerlinger states (IBTP.238f.):

The Vaise~ikas' account of memory is presented in the PadiirthadharmasalJlgraha
of Prasastapada. He says that it arises from a particular kind of contact between a
self (iitman) and an internal organ (manas) and depends on the awareness of a
memory-impression that stimulates its occurrence. What is remembered is an object
previously experienced in some way, and the memory of the object itself may give
rise to recognition, inference, desire, aversion, or another memory. A self, which is
an owner or possessor of such mental states, is the agent that uses a memory-impres-
sion to perform the action of remembering the object. If a self is to remember an
object, Vatsyayana claims in his Nyiiyasiitrabhii~ya, it cannot remember what has not
been apprehended or what has been apprehended by a different self; it can remember
only what it itself has apprehended previously. Hence, it follows, he thinks, that the
self that previously apprehended the object is the same as the self that remembers it,
and, as owner or possessor of the previous cognition and subsequent memory, is
other than it.
"Impressions or traces", in the Vaise~ika system, are classified under the quality "dispositional
tendency" (sa1J1skiira), which, according to the Padiirthadharmasa1J1graha (EIP.11.299), is
of "three kinds: (1) impetus (vega); (2) traces (bhiivanii) and (3) elasticity (sthitistapaka). -
Traces are qualities of selves [iitman]. They cause memories and are counteracted by judg-
ments, intoxication and extreme pain, etc. Traces are produced by the vividness of judgments,
their repetition or a special effort", and are considered (EIP.II.287f.) to be specific qualities
(i.e., not generic qualities), not perceptible at all, an instrumental cause, produced by contact
and that produce qualities both like and unlike themselves. ·
"Memory", in the PadiirthadharmasalJlgraha (EIP.II.293f.), is classified within the quality
"cognition" (buddhi-upalabdhi-jiiiina) whose main distinction is between (i) perfect knowl-
edge (vidyii) and (ii) imperfect knowledge (avidyii). There are four kinds of imperfect knowl-
edge: (1) doubt (salJlsaya), (2) error (viparyaya), (3) indefinite knowledge (anadhyavasiiya)
and (4) dream (svapna). Perfect knowledge is also of four kinds: (1) perception (pratyak~a),
(2) inference (anumii1_1a), (3) memory (smrti) and (4) that derived from authority (iir~a).
i. Potter (EIP.Il.297f.) summarizes Prasastapada's PadiirthadharmasalJlgraha interpretation
of memory in the following way:
Memory (smrti) arises when, aided by perception of a mark(= h), desire and associ-
ated ideas, as well as by traces left by past cognitions, there is contact between self
(iitman) and internal organ.(manas). The traces in question may have been aided by
repetition and by selective interest in the objects of the past cognitions. And the
resulting memory may in tum become the cause of recollection of a part of the pre-
vious cognition, of desire or aversion, and of further association of ideas.
ii. More specifically, the Nyiiya-Siitras of Gautama state (NS.1355; Translation Gailganatha
Jha):
The Bhii~ya says: "Recollection is produced by the contact of the mind with each
individual impression",
and they mention (NS.1371f.) twenty-five causes for the arising of memory:
Recollection arises-
from such causes as-(1) attention, (2) association, (3) retentiveness, (4) in-
dicative, (5) distinguishing feature, (6) likeness, (7) ownership, (8) supporter,
(9) supported, (10) relationship, (11) sequence, (12) separation, (13) co-pro-
fession, (14) enmity, (15) superiority, (16) acquisition, (17) cover, (18) pleasure
and pain, (19) desire and aversion, (20) fear, (21) need, (22) profession, (23) af-
fection, (24) merit and (25) demerit. (Siitra 41).
1. Attention-the fixing of the mind, with the desire to recollect something, and
the pondering of the peculiarities of the thing desired to be recalled-is a cause of
recollection.
2. Association-is either (i) the arranging of several things in a connected chain,
things so connected bringing about the recollection of one another, either in the order
in which they have been arranged, or in some oilier order; or (ii) the fixing of things
(in the plexuses of the body) to be remembered with those already known-such
connecting being done with the help of the science of concentration (yoga).
3. Retentiveness-the faculty produced by the repeated cognition of like things;
and this quality of faculty, belonging to the soul, is called retentiveness, this also like
others, is a cause of recollection.
4. Indicative-this is of four kinds-(i) conjunct, ( ii) inherent, ( iii) co-inherent in
one substratum, and (iv) contradictory; (i) e.g., smoke is the conjunct "indicative" of
fire; (ii) the horn is the inherent "indicative" of the bull; (iii) the hand is the co-
inherent "indicative" of the feet; and as also color of touch; and (iv) the non-material
substance is the contradictory "indicative" of the material substance.
5. Distinguishing feature-as found in a living being-reminds us of the race of
family to which that being belongs, in such forms as "this belongs to the race of the
Vidas", "this belongs to the family of the Gargas", and so forth.
6. Likeness-the likeness of Devadatta in the pictures reminds us of Devadatta.
7. Ownership-the master reminds us of the servant, and the servant of the master.
8. Supporter-one is reminded by the landlord of his tenants.
9. Supported-the servant reminds one of the landlord.
JO. Relationship-the pupil reminds one. of the teacher, and the priest of the person
at whose sacrificial performance he officiates.
11. Sequence-as in the case of a i;iumber of acts to be done one after the other (the
preceding reminds us of the succeeding).
12. Separation-when one is separated from a person and feels the separation, he
remembers him frequently.
13. Co-profession-one cutter reminds us of another cutter.
14. Enmity-of two rivals the sight of one reminds us of the other.
15. Superiority-reminds us of that which has produced the superiority.
16. Acquisition-when one has either acquired a thing, or wishes to acquire it, he is
frequently reminded of it.
17. Cover-when the sword is remembered by its scabbard.
1,8. Pleasure and pain-remind one of what is liked and what is disliked.
19. Desire and aversion-remind one of what is liked and what is disliked.
20. Fear-reminds one of the cause of fear.
21. Need-reminds one of what he needs, in the shape of food or clothing.
22. Profession-the chariot-maker is recalled by the chariot.
23. Affection--one frequently remembers the woman whom he loves.
24. Merit-reminds one of his previous births; and
25. Demerit-reminds one of the causes of pain suffered in the past.
These several causes of recollection are never cognized at the same time; hence no
simultaneous recollections are possible.
The Sutra is merely suggestive of what causes recollection; it is by no means exhaus-
tive.
4. As for Section 4.1 in relation to the AKB, Jaini comments (CPBS.284f.):
We already have referred to Vasubandhu's brief definition of smrti [AKB ii. 24] and
how it was understood as mindfulness by the Vaibhii~ikas. However, in his appendix
to the Abhidharmakosabhii:jya, called the Pudgalaviniscaya, Vasubandhu provides us
with detailed material on smrti, not as he defined it earlier as mindfulness, but as
memory of the past. ...
Vasubandhu's stipulation that smrti is a special type of mental event (citta-vise:ja), a
representative cognition of the past object, removes the necessity to postulate a sepa-
rate dharma called smrti. By being a type of mental event, smrti thus already is in-
cluded in the consciousness aggregate (vijnlina-skandha), and hence there is no need
to postulate a new dharma by that name.
169
LVP: Kiokuga cites a Vijfiaptimiitra commentary: "If the self is not real, who remembers,
who recognizes things, who recites and retains books, who repeats texts, who loves some and
hates others, who loves what is good and hates the rest?" ... The Viitsiputriyas have a reason-
ing: "[In the system of our adversaries], sentient beings (sattva) do not remember, because
they are not 'self', like space."
Explanations of the cause of memory, six different explanations, MYS, 55a18: There are
scholars who maintain that the self, in its nature, is real, [namely,] the Viitsiputriyas who say:
"We say that there is a self that remembers what has been done; for first one experiences
things oneself, then one remembers them oneself. If there were no self, how could one remem-
ber what has been done? ... " Again, there are scholars who say: "The previous thought goes
and says to the later thought: I have done this; as for you, retain it and remember it .... It is in
this way that one remembers what has been done."
MVS, 56a7, explains the "right" doctrine of the Sarviistiviidins.
For an explanation of memory in the Madhyamaka school, see notably Bodhicarylivatliia,
ix. 24 (against the Vijfianaviida), 73 (against the Pudgalaviida), 101.
On memory, see Kosa, i. 33; ii. 24, 26a; vi. 15b.
LS: 1. As for smrti and pratyabhijfilina, Griffiths comments in his On Being Buddha (p. 194f.):
The standard Buddhist account of memory employs two technical terms: smrti and
pratyabhijiiiina. Here, for reasons that will become apparent, I shall translate the for-
mer as "re-presentation" (in the sense of presenting again what has been presented
before), and the latter as "recognition". ·
The former will denote the reappearance in a given mental continuum (cittasantiina)
of the complete experiential content, including the phenomenal properties or subjec~
tive character, of a preceding moment or moments of experience. Examples: I hear
again music I heard twenty years ago; I see again the buttons on a coat my mother
used to wear when I was a child; .... In all cases the re-presentation (smrti) is of the
complete experiential content of the original experience.
Recognition (pratyabhijniina) denotes a conscious acknowledgment or judgment on
/.the part of the subject that an experience she has just had was in fact an instance of
re-presentation. So, for- example, I acknowledge to myself that the music I just heard
with my mind's ear was a re-presentation of the version of Beethoven's Seventh
Symphony that I heard in the Royal Albert Hall when I was fifteen. And so forth.
Griffiths elaborates in his Memory in Classical Indian Yogiiciira (IMM.117):
Recognition [pratyabhijniina] follows from memory by way of a conceptuaHzed
(and perhaps even vocalized) judgment that (iti) the experience in question is an
instance of memory [smrti]. Paradigmatically, the judgment in question is of the.form
I saw this.
2. In the AKB smrti, smara,;za, etc., are discussed and translated variously according to dif-
ferent contexts (conceptualizing activity consisting of reco!lecting; mindfulness; applications
· of mindfulness; memory; etc.): see i. 33; ii. 24; v, F 6f; vi. 14ff; ix, F 273-79.
See in particular our endnote to the general permeating factor mindfulness (smrti; ii. 24).
As for the distinction with sensory cognitions, Griffiths comments in his On Being Mindless
(p. 100): "Memory-events, for Buddhist, are phenomenologically distinct from sensory cogni-
tions; the former are indistinct or unclear whereas the latter are distinct or clear."
170
LS: Vasubandhu responds to the opponents' objection with what Duerlinger (IBTP.240)
dubs the no self account of memory, i.e., "that a memory of an object arises from a mind that
(1) is causally connected to a prior discrimination of a character of the object, (2) is attracted
to the object, (3) possesses, among other things, ·a discrimination of a character of an object
associated with or similar to the object that was previously discriminated, and (4) is not inhib-
ited in its action of producing the memory of the object".
111
LVP: According to the Vyiikhyii, one can reconstruct the Bhii$ya: smrtivi$ayasaf!'l-
jniinvayiic cittavise$iit smara,;zaf!'I bhavati pratyabhijniinaTfl vii I kfdrsiic cittavise$iit I tad-
iibhogasadrsasal'flbandhisaTfljniidimatas cittavise$iid iisrayavise$asokavyiik$epiidyanupahata-
prabhiivat I tiidrso py atadanvaya~ [smara,;zaTfl] bhiivayitum [asamartha~] I [niipy] anyiidrso 'pi
[tadanvaya~].
WOG.710.32ff: smrtivi$ayasaTfljniinvayiic cittivise$iid iti I smrtivi~ayo 'nubhuto 'rthal>-1 tatra
sarpjfia sanvayo hetur asyeti smrtivi1?ayasarpjfianvaya9- I cittavisel?al>- kirpcid eva cittarp na
sarvam ity artha1>, I tasmiit smaralJal'fl bhavati pratyabhijiilinal'fl vii I evam ubhayavise1?a1,1e krte
prcchati kfdrsiic cittavise$ad iti I iiha I tadiibhoga iti vistara1>, I yasmin smartavya abhogas
tadabhogal;l I sa ca tena sadrsal;l sarp.bandhinas ca sarp.jfiiidayo ye te vidyante 'syeti tadiibhoga-

sadrsasarjibandhisarµjfiiidimii'!li cittavisei?al.i I iidigrahal).ena prai;ridhiinanibandhiibhyiisiidi-
grahal).am I iisrayavise~as ca sokas ca vyiikl?epas ciidir el?iim iti iisrayavise~asokavyiik~epiidfni I
tair anupahataprabhiivas cittavise~al:i sa evam anena pradarsito bhavati I tasmiid Idrsac citta-
vise~iit smrtir bhavati I
tad idam uktarp. bhavati I tadiibhogavatal_i: yadi tatriibhogal_i kriyate I sadrsasarp.jiiadimatal_i:
yatra sadrsyiit smrtir bhavati I sarp.bandhisarp.jiiadimatal_i: yatriintarel).iipi siidrsyarp. dhumiidi-
darsaniit smrtir bhavati I pral).idhiinanibandhiibhyiisiidimatas ca: yatra pral).idhiinam atra kale
smartavyam abhyiiso 'viisya smaral).e I iisrayavise~iidibhir anupahataprabhiiviid iti I vyiidhi-
lak~al).ena iisrayavisel?el).a sokena vyiikl?epel).a anyatra kiiye I iidisabdagrhitais ca karma-
vidyiidibhil_i I
tiidrso 'pili vistaral_i I tadiibhogayiin [tatsadrsa]sarp.jfiiidimiin anupahataprabhiivo 'pity arthal_i I
atadanvaya iti asmrtivil?ayasaqijfiiinvaya ity arthal_i I bhiivayitum utpiidayiturp. 11 anyiidrsa iti
atadiibhogayiivatsarp.jfiiidimiin anupahataprabhiivo vii.
The commentators ofHstian-tsang discuss this. P'u-kuang (T 41, 447a22-b10) has three
explanations of smrtivi~ayasarfijiiiinvaya, three explanations of sadrsa which Fa-pao (T 41,
809allff.) rejects, two explanations of sa'!lbandhin, etc. (Kiokuga, xxx, fol. 7b).
LS: Griffiths explains (IMM.117f.):
The challenges [brought about by non-Buddhists] made it necessary for Indian Bud-
dhist intellectuals to give a· sophisticated causal account of memory in which the
conditions governing the classification of a given mental event as a memory-event, a
smara1Jacitta, are set forth and defended....
This account .[of memory] can be restated thus: each instance of memory (smara,:ta-
citta) is caused by, arises from, a specific mental event (cittavise~a). The mental
event in which the original object was experienced and that in which it is remem-
bered must be part of the same mental continuum (ekasantiinika). The specific
mental event in question must be causally related to a previously experienced object
(piirviinubhiitiirtha) in a nonaccidental way; further, the specific mental event in
question must be similar in kind to that produced by the previous experience of the
object; and there must be no obstructions, physical, cognitive, or affective, to the pro-
duction of an instance of memory. These conditions, if met, jointly both allow and
guarantee that a particular mental event is an instance of memory ....
But this account of the causal mechanisms governing the occurrence of memory and
its location in particular persons does not meet all the desiderata that causes its cc-n-
struction.... It does not deal directly with the problem of unrealized potentialities ....
Although a causal account of memory and remembering such as that presented by
Vasubandhu was presupposed by the scholastics of the Yogiicara, it was modified
and developed by them in an attempt to supply just this desideratum. They applied to
it the metaphors of seed (bfja) and tendency (viisanii), metaphors associated above
all with the store-consciousness (iilayavijiiiina) and used by Yogiiciira thinkers in
a variety of contexts to explain those problems of continuity and potentiality left (as
they saw it) in need of further elucidation by the scholastics of the Vaibhii~ika and
Sautriintika. The metaphor of seed and growth already had been applied to memory
by Sautriintika thinkers [as, for example, in AKB v. 2a]; in their view, seeds exist
in every mental continuum (cittasantana) with the capacity (sakti or samarthya) to
engender memory-events in that same continuum. These seeds can lie dormant for
long periods of time, being planted at the time when the original experience occurred
and growing to manifest maturity when the later memory of that original experience
occurs.
172
LS: LVP has " ... because these two thoughts belong to the same stream", which must be
a mistake.
173
LS: See also section 4.14 on the Sautriintika theories of seeds (bfja), stream (sal'[ltati),
transformation (pari,:zama) and "distinctive characteristic" or the culminating point of this
transformation(vise,l'a), as well as the epistemological discussion in the endnote to iii, F 104.
174
LVP: The Vyakhya provides the text of the Bha,l'ya when it explains (below F 278-79)
the discussion concerning the question [WOG.712.11]: "In the absence of the self, who cog-
nizes?" evarri ko vijanatiti vistarai;i. It suffices to replace vijanati with smarati, and vijiiiina
with smara,:za.
Bha,l'ya [WOG.712.11]: asaty iitmani ka e~a vijiiniiti I vijiiniifiti ko 'rthal;i I vijiiiinena vi~ayaiµ
gflu)iiti I kiiµ tad grahai:iam anyad vijiiiiniit I vijiianaiµ tarhi karoti I uktal;i sa yas tat karoti
vijfianahetur indriyarthamanaskarall I
• In the discussion of memory, read: smara,:zahetuf:, smrtivi,l'ayasal'[ljfianvayaf:, ... (as F 274,
note).
yat tarhi caitro vijiiniifity ucyate I tato hi caitriikhyiit saiµtaniidvijiiiinodbhavaiµ dmvocyate•
(?) I [WOG.712.lSf.).
• MS. -sal'[ltanad bhavadr,l'tyocyate. -The meaning, according to Paramiirtha, is clear: "One
says that Caitra discerns because one sees a discernment (vijfiana) to arise from the stream
called Caitra."
175
LVP: Paramiirtha, "Not different from memory, for memory grasps"; Hsiian-tsang: "Not
different from memory, only [grasping] comes from the agent."
176
LS: Whereas in Section 4.1, the central issue discussed was whether or not a self plays a
causal role in the production of a memO!Y or recognition of an object and, in Section 4.2,
whether or not a self as the agent of remembering is necessary, Section, 4.3 discusses whether
or not a self as an owner or possessor of the memory is necessary even if a self is'not needed
to produce the memory.
177
L VP: asaty iitmani kasyedaiµ vijiiiinaiµ I kimarthai~ii ~a~thI I sviimyarthii I yathii kal;i kasya
svamI I yathii gos caitral;i I katham asau tasyai;i sviimI I tadadhino hi tasyii viihadohiidi~u
vil ;.yogal;i I kva punar vijiiiinaiµ viniyoktavyaiµ yata etasya sviimI mrgyate I vijiiatavyiirthe I
0
kimarthaiµ viniyoktavyaiµ I vijiiyiiniirtham I aho siiktiini sukhaidhitiiniiiµ I tad eva hi niima

tadarthaiµ viniyoktavyam iti I kathaiµ ca viniyoktavyaiµ utpiidanata iihosvit saiµpre~ai:iatal;i I
vijiiiinagatyayogiid utpiidanatal;i I hetur eva tarhi sviimI priipnoti I phalam eva ca svam I yasmiid
dhetor adhipatyaiµ phale phalena ca tadviin hetur iti ya eviisya hetur vijfiiinasya tasyaiviisau I
yas ciipi sa caitriibhidhiinal;i saiµskiirasamiihasaiµtiinas tasya gaviikhyasya desiintaravikiirot-
pattau ca kiiral).abhiivaiµ cetasikrtva [sviimitva~ ucyate] na tu kascid [atra dravyasatpudgalaQ.] I
na tatriipi hetubhiivaiµ vyafityiisti sviimibhiivai;i I [cf. WOG.712.16ff.].
2640 Treatise of the Refutation of the Person (Pudgalaprati~edhaprakara1_1a)
178
LS: Duerlinger states (IBTP.248) that the Nyiiya-Vaise~ikas call "directing a memory to
the object to be remembered" what we might describe as the calling up of a memory-impres-
sion.
179
LVP: According to the commentators of Hsiian-tsang, these scholars are the Saiµkhyas;
according to the Vyiikhyii, this phrase refers to the Grammarians (Vaiyakiiraf).as); for Stcher-
batsky, Vasubandhu here continues the controversy with theVatsiputriyas: and indeed the
Vyakhya says that the intent of this argument is to_ establish the existence of the person
(pudgald). - See Kosa, iii. 28a, for a discussion of dependent origination (pratftyasamutpiida)
and a refutation of the "objection of the Grammarians" (vaiyiikara,:iacodya): "There is no
action (kriyii) without an agent (akartrkii)." The action of arising (bhiiti) is not different from
the one who arises (bhavitar).
LS: While LVP does not commit himself here as to who these scholars are, Duerlinger is in-
clined to think that they are the Nyiiya-Vaise~ikas.
As for Section 4.4 itself, Duerlinger thinks (IBTP.253) that it is primarily based on a gram-
matical consideration.
180
LVP: yo 'py iiha I bhiivasya bhavitrapek~atviid [litmlisti .. . ] [WOG.712.26].
181
LVP: vijfiiitrii bhavitavyam Ipudgalenety abhipriiyaJ:i [WOG.712.27].
182
LS: In this objection the opponents claim that Vasubandhu cannot explain how Devadatta
walks since a momentary entity cannot move and since for Vasubandhu Devadatta is the same
in existence as a collection of momentary aggregates.
183_ LS: Here Vasubandhu explains that conventionally it can be said that Devadatta walks
because the causal stream of the aggregates in dependence upon which the person is conceived
can change, although the momentary aggregates themselves are not capable of change.
184
LVP: gacchatigamanlibhidhiinavad iti I yathii jviilii gacchati sabdo gacchatiti gacchati-
sabdiibhidhiinam I yathii jviiliiyii.J:i sabdasya vii gamanam evaiµ devadatto gacchati devadattasya
gamanam Ianena dr~tantena vijlinliti devadatta iti sidhyati [WOG.712.28ff.].
It is an opinion of the Sarviistivadins that movement (gati) (or displacement [gamana]) is im-
possible, iv. 2b (F 4-5).
185
LS: Here Vasubandhu presents the Sautriintika theory of direct perception. Duerlinger
comments (IBTP.257) that "Vasubandhu's reply is to say that a consciousness apprehending
an object is an effect that conforms to its cause, which is its object, and that an effect that con-
forms to its cause receives a form like that of its cause and is not an agent that engages in an
activity. So since a consciousness apprehending an object just is its reception of a form like
that of its cause, which is its object, it is not an agent that engages in an activity."
186
LVP: akurvad api kirµcid iti. - Vyakhyii [WOG.712.31f.]: parispandam akurvad apity
arthaJ:i I
187
LVP: siidrsyenlitmaliibhiid iti. - WOG.712.31: kiiral_lasadrsyena kiiryiitmaliibhiit.
"Conforms to its seed", "to reproduce the seed", Hsiian tsang: (Ch.) ch'.ou (key 164) = to make
similar, conform.
The MVS, 480a14, explains that one cannot attribute the activity of conjunction (sarµyoga),
accompaniment (samanvligama) (Ch.: ch'eng chiu, Rosenberg, 204; below F 285, sarriyoga
= Ch.: ho) either to a person (pudgala) or to factors (dharma): the first does not exist, the
second are lacking in any activity. No factor (dharma) is either the agent or the object of an
activity of conjunction (sarriyoga). But, just as there is cause-effect, defilement-purity, fetter-
liberations, process-stopping, so too the quality of being connected (sarriyukta) or unconnected
(asarriyukta) exists.
LS: Dhammajoti (SA.IV.264f.) translates and comments on this important, often quoted pas-
sage:
It is said in the siitra, "consciousness cognizes". Herein what does conscious-
ness do?
It does nothing .... Although doing nothing, consciousness is said to cognize
because of the obtaining of itself resembling [the object] (siidrseniitma-liibhad
akurvad api kilµcit)-[i.e., with the object as its supporting condition, it simply
arises as an effect resembling the object]. What is its resemblance [with the
object]? This consists in having the form or aspect of that. [object] (tadiikiiratii).
Given the proper context-especially Vasubandhu's usage6f the term iikiira (equated
with the resemblance of the object) here-this doctnrie, as so~e scholars like La
Vallee Poussin [Siddhi, F 445] assert, can be c~nsidered a Sautrii.ntika one. Never-
theless, even the Vaibhii.~ika would have no objection to the statement that conscious-
ness in this process does nothing in particufar. Sarp.ghabhadra too accepts that it is
only with regard to the specific nature of dharma that one speaks tn conventional
terms of an agent, so as to refute the view that apart from consciousness there exists
a real agent which is conscfous; consciousness act11ally does notpin~ in the percep-
tual process [Ny, 342a; SPrS, 783c]:
In what other situations does one see the reference of an agent as a conventional
expression (prajfiapti) to nothing more than the nature of a dharma? One sees in
the world that people speak of a shadow as that which moves. In this case there
is no moveme~t; but when it arises in a different place in the following moment
(anantaram),/it is said to move. The same is true for the case of consciousness;
when it ariS~s serially with regard to a different object, it is said to be that which
cognizel--i.e., it cognizes the object-even though there [really] is no action
[on its part].
188
LVP: tadiikiiratii = nilii.divi~ayii.kii.ratii. [WOG.712.33]. -The consciousness of blue has
a blue "aspect".
189
LVP: vijfiiinaktira7,1abhiiviit = vijfiii.narp. vijfiii.nii.ntarasya kii.raQ.am ... [WOG.712.33f.].
LS: Thus consciousness is not (IBTP.247) "an agent or producer because it is signified by a
noun to which the active verb, 'apprehends', is attached, but because it produces another con-
sciousness".
190
LVP: kiira7,1e kartrsabdanivesiid iti. - Vyiikhya [WOG.713.2]: kii.raQ.arp. karq·bhiitam iti
kp:va I tad yathii nii.dasya kii.raQ.arp. ghaQ.ta iti ghaQ.to rautity ucyate.
191
LS: Duerlinger comments (IBTP. 257) that a ring of a bell is "an agent or producer in the
sense that in a causal continuum of rings of a bell a ring at one moment produces a ring\in the
next moment".
2642 Treatise of the Refutation of the Person (Pudgalaprati~edhaprakarm:,,a)
192
LVP: WOG.713.4ff: arci:jiil'{l sal'{ltiine pradfpa iti upacaryate eka iveti kftvii Isa sal'{l-
tiinariipaJ:i pradipo desiinfare~utpadyamiinas ta'!l ta'!l deia'!l gacchatfty ucyate I eva'!l cittiinii'!l
sal'{ltiine vijfiiinam ity upacaryate ekam iveti krtvii I tat sal'{ltiinarupal'fl vijniinal'fl vi:jaya-
antare:jutpadyamiina'!l ta'!l ta'!l vi:jaya'!l vijiiniitfty ucyate I saxµtiinena vijfiiinotpattyii vijaniitity
abhipriiyal:J. [WOG.713.4ff.].
193
LVP: yathii ca bhavitu rupasya bhiiviij janitur jiitel:J. sthiituI:i sthiter anarthiintaratvam evaxµ
vijfiane 'pi syiid vijfiiitur vijfianasya vijniinad bhiiviid anarthantaratvaxµ [WOG.713.9f.].
Paramiirtha states: As the world says: "color exists, arises, lasts". Now the "agent of existing"
(bhavitr), etc., does not differ from existence (bhiiva) and yet nevertheless one employs two
words. Likewise, one employs two words for consciousness (vijniina).
194
LVP: The Siiqikhyas according to Kiokuga. - The Vaise~ikas, according to the Vyiikhyii:
vaise:jikamatiinusiiriid vii ... [see WOG.713.1 lf.].
LS: What is at issue in Section 4.7 is how the variations in the causal stream of thoughts, which
are undeniable, could be explained if there were no self as an agent who changes the order in
which thoughts arise.
195
LV,P: kasmiin na nityaxµ sadrsam evotpadyate na ca kramaniyamena [see WOG.713.23ff.].
Why dqes one, successively, have the notion of cow (gobuddhi), the notion of woman (strf-
buddhi), the notion of buffalo (mahi:jabuddhi)? Why does the notion of buffalo not follow the
notion of cow?
The Japanese editor understands: "Why is the latter thought not similar to the former thought,
wholesome, defiled, etc? ... "
196
· LVP: nikamadhyiinsamiihitiinii'!l sadrsakiiyacittotpattau [katha'!l] svaya'!l vyutthiinam. -
Vyiikhyii [WOG.713.21f.]: nikamena paryiiptena samaptep.a dhyanena samiihitaniim ....
197
LVP: kramo 'pi hi cittiinii'!l niyata eva [WOG.~13.25fl].
198
LVP: See, for example, Kosa, ii. 71b.
199
LVP: gotravise:jiid iti bhiivaniivise~at [WOG.713.26]. - Below, gotra is explained as
"seed" (bfja). - The gloss "particular perfuming" (bhiivaniivise:jiit) protects the translation,
"because of the particular manner in which they perfume the stream".
200
LVP: [WOG.713.26ff.:] strfcittiid iti vistaral:J. I strfcittiit (= stryiilambaniic cittiid) anantara'!l
tatkayavidu:far:iiicittam (= tasyiil;i striyiil;i kiiyasya vidu:ja'f)iiyai yadi parivriijakasya anyasya vii
siidhos cittam utpannal'{l bhavati) tatpatiputriidicittal'{l vii (= tasyiil:J. patiputriidayal:J. I iidi-
sabdena duhitriidayo grhyante I tadiilambanaxµ cittaxµ tatpatiputriidicittam). - Hsiian-tsartg:
" ... the thought of the impure body".
201
LVP: punas ca sal'{ltatiparir:iamena strfcittam utpadyate [WOG.713.31f.]. - See ii. 36
(F 1855.
202
LVP: tat pasciid utpannaxµ stri-citta'!l samartha'!l bhavati tatkiiyavidu,ra,:iiicittotpiidane tat-
patiputracittotpiidane vii I kasmiit I tatgotratviid iti I tadkiiyavidu,rar:iiicitta'!l tatpatiputriidicitta'!l
vii gotra'!l bfjam asyeti tadgotra'!l ... anyathety atadgotraxµ [see WOG.713.32ff.].
203
L VP: atha punal;i paryiiyer:ieti vistaral:J. I paryiiye1_1a ayugapat I stricittiit tatkayavidu~a1_1ii-
dttam I tatas tatpaticittam I tatas tatputracittam I tata eva ca tadduhitrcittam I tata eva ca tadupa-
kara1_1adicittam utpannal'{l bhavati I tatal;i stricittiid anantarotpannebhyas cittebhyo yad bahu-
taraf(I pravahatal,l pa!utaraf(I saktita lisannataraf(I vlisyotplidyasya cittasya tad eva cittam ut-
padyate I tadbhiivanlibalapa!utvlit (MS. balaf(I yastvlit) tasya bahutarasya patutarasyasanna-
0
tarasya vii bhavanaya balavattaratvat I [WOG.714.Sff.].

On impregnation (bhiivanli) (Ch.: hsiu, hsiu-hsi) or traces (vlisanli), see iv.17d, 123c; vii. 28c,
30c, 32d; vii. 3d.
204
LVP: anyatra tatkiilapratyupasthitakliyapratyayavisqlit. - pratyaya = biihyapratyaya [see
WOG.714.llf.].
205
Gokhale: sarvlikiiraf(I kliraljam ekasya mayuracandrakasyli 'pi I nli 'sarvajfiair jfieyaf(I
sarvajfiabalaf(I hi taj jfilinam II [8] ·
LVP: evaf(I hy iihur iti sthavirarahulal,l [WOG.714.21).
LS: This is the eighth verse mentioned for the ninth chapter in V.V. Gokhale's MS.
206
LVP: prlig evlirupiJJliffl cittabhediinlim. - An observation which one finds in Atthaslilinf,
142; Milinda, 87; Kofa, ii. 24 (F 156).
207
LVP: Vyiikhyli [WOG.715.3): the Vaise~ikas.
LS: In-the Nyaya-Vaise~ikas' "Theory of the Production of Minds" (TPM), minds include
qualities of the self such as: cognitions (buddhi), desires (icchli), hatred (dve$a) and feelings of
pleasure (sukha) and pain (dubkha). The TPM is summarized by Duerlinger in twelve theses of
which Vasubandhu challenges mainly the first thesis. Here is Duerlinger's succinct and useful
summary (IBTP.262f.):
1. Agency thesis: minds arise from a self when the self is conjoined with an internal
·organ.
2. Permanent self thesis: a self is a permanent phenomenon.
3; Permanent organ thesis: an internal organ is a permanent phenomenon.
4. Different minds thesis: the same kinds of minds do not always arise and different
kinds of minds do not always arise in the same order.
5. Pervasion thesis: a self pervades thebody.
6. Organ-presence thesis: an internal organ is present in the body.
7. Organ-mobility thesis: an internal organ moves from one place to another.
8. Immobility thesis: a self is immovable.
9. Indestructibility thesis: a self is indestructible.
10. Partlessness thesis: a self is partless.
11. Underlying support thesis: a self is the underlying support for minds.
12. Otherness thesis: a self is other than minds.
The Nyaya-Vaise~ikas claim that minds arise from a self (that is permanent, pervades
the body, is immovable, partless, and indestructible, and is other than the minds for
which it provides an underlying support) when the self is conjoined with an internal
organ .(tharTs permanent, present in the body, and moves from one place in the body
to another). The self that is conscious of a sense-object, for instance, is said to have
sent the internal organ to a sense-organ of the body that the self pervades. When the
internal organ makes contact with the sense-organ, which is itself in contact with its
· object, a mind, which is a consciousness of the sense-object, arises in a self. So a
mind arises from a self when the self is conjoined with an internal organ.
2644 Treatise of the Refutation of the Person (Pudgalaprati~edhaprakara,:,,a)
208
LS: 1. Duerlinger comments (IBTP.262) that in the long and complifated argument in
Section 4.7.1, Vasubandhu tries to show that the objection which was leveled against him in
Section 4.7 is actually a consequence which arises from the Nyii.ya-Vais~~ikas' own theory
that thoughts arise from a self.
For more details on how Vasubandhu might construct his two-part-root-objpction based on the
theses 1, 2, 3 and 4 of the TPM, see IBTP.263. This objection is, according to Duerlinger
(IBTP.263), based on the assumption that "if a self is a permanent phenomenon, an internal
organ is a permanent phenomenon, and a self is conjoined with an internal prgan, then a self is
always conjoined with an internal organ".
2. The Nyii.ya-Vaise~ikas, of course, think that they would not have to accept this assump-
tion, since they believe that the relational qualities (gu,;ia) "conjunction" (:saf!fyoga) and "dis-
junction" (vibhiiga) of permanent substances (dravya), like the self (iitm~n) and the internal
organ (manas), can change, since they are not the same in existence as the ,substances in which
they inhere. Thus, from their point of view, substances do not have to change when their quali-
ties do.
Hattori presents their main ontological categories and their relationship af the beginning of his
summary of the Vaise~ikasiitras (EIP.Il.212f.):
i. Entities are arranged under six categories (padiirtha), namely, (i) substance (dravya),
(2) quality (gu,;ia), (3) motion (karman), (4) genus (siimiinya), (5) species (vise~a) and
(6) inherence (samaviiya).
ii. The characteristic feature of (J) substance (dravya) consists: in its (a) possessing
motion [if material], (b) possessing qualities and (c) being an inherence cause of
motion and quality.
iii. The characteristic feature of (2) quality (gu,;ia) consists in its (a) residing in sub-
stance, (b) not possessing qualities and (c) being, when independent, not a cause of
contact or disjunction.
iv. The characteristic feature of (3) motion (karman) consists in its (a) possessing one
substance, (b) possessing no qualities and (c) being an independent cause of contact
and disjunction.
v. Excepting Being (bhiiva), (4) genera (siimiinya) such as substanceness, quality-hood
and motion-hood may be regarded as (5) species (vise~a) from another point of view.
The ultimate species (antya vise~a) is never regarded as a genus.
vi. Being (bhiiva) is the cause of the notion "exist" in respect to substances, qualities and
motions.
vii. (6) Inherence (samaviiya) is the cause of the notion that (A is) "here" (in B) with
respect to effect (kiirya) and cause (kiira,;ia).
viii. There are nine substances, viz., earth (prthivt), water (iipas), fire (tejas), air (viiyu),
iikiisa, time (kiila), place (dis'), self (iitman), ~nd internal organ (manas).
Thus, qualities (cf: endnote to ii, F 198) are ontologically distinct fiom the substances in which
they inhere, but depend on them as their substrata.
3. As for the self (iitm,m), Frauwallner comments (GIP.Il.97ff; translation is by LS):
Endnotes to Chapter Nine
The self possesses infinite size (paramaltattvam), that is to say, it is unlimited or, as
[Vaise~ikas] expressed themselves, formless (amurta?i). At the same time, it is all-
penetrating (vibhul:z) and omnipresent (sarvagatal:i). The self, therefore, also exists
there where other things are; it is, as was said, at the same place as all things con-
necJ~d with it, a,re (sarvasal'J'lyogi-samilnadesal:z). From this it follows further, that
the self cannot ~e impenetrable and cannot put up resistance to other things. The
Vaise~ikas thus_,spoke of the subtlety (sauk~myam) of the self. [... ] Furthermore, the
self does not consist of distinct parts. [... ] Further, from the absence of parts, it
seems that the partlessness of the self was inferred. [ ... ] Under such circumstances,
how could the activity of the soul be comprehended? [ ... ] The Vaise~ikas interpreted
the activity of the self as the will-impulse which brings about action by setting in
motion the body and the organs, and this will-impulse was called effort (prayatnal:i),
[ ... ] and declared it to be a state or quality of the self [along with the other specific
qualities: cognitions (buddhi), desires (icchli), hatred (dveia), and feelings of pleas-
ure (sukha) and pain du[lkha), and its common qualities: conjunction (sa7J1yoga) and
disjunction (vibhiiga)]. Since the self was considered to be omnipresent (sarvagatal:i),
the question had to be addressed whether the same also applies to the qualities. This
was denied and the qualities of the self were declared to occur as being limited in
terms of place (pradesavrttitvam). [ ... ] The qualities of the self were considered to
have only the duration of !l moment (k~anikatvam) since they are by nature imper-
manent. In this way' the qu~ities of the self were not only considered to be limited in
terms of place but also limited in terms of time to the shortest time-period. Thereby,
however, the qualities of the self had to appear next to the omnipresent permanent
self as something external, which does not belong to the self's nature. [ ... ]But this
means that they are not qualities which determine the nature of the self and bestow
on it a special character, [... ] rather, they have nothing to do with the actual nature of
the self.
209
LVP: The version of Hstian-tsang deviates from the original on many ·points:
If they say that the different kinds of consciousnesses (vijfllina) depend (apek~a) on
the different kinds of conjunction [of the self] with the internal organ (manas), we
answer: No;
1. because the conjunction of the self with another thing is not proved;
2. because the conjunction'of two things is limited (Ch.: fen-hsien) [that is to
say, two things can only join on one side]. They themselves define conjunc-
tion: "possession following upon non-possession": the conjunction of the
self and the internal organ (manas) should be limited;
3. because, if the internal organ changes (Ch.: i-ch'uan), the self should also
change;
4. or else, the self should perish with the internal organ.
If they say that conjunction is partial: No. For there are not diverse parts in one self.
·To suppose that there would be a conjunction, the self being permanent, the internal
organ not being modified (Ch.: pieh-i), how will conjunction be diverse?
If they answer that [this diversity] depends on the diversity of cognition (buddhi), the
difficulty is the same [as wheni they explain that the different kinds of conscious-
nesses depend on the different kinds of conjunction of the self with the internal
organ]: we ask how cognition is diverse.
If they say that, in dependence on "subliminal impressions" (sa,µskara), the conjunc-
tion of the self and the mental organ is diverse (Ch.: jo tai hsing pifh wo i ho che), it
is necessary that a single thought, in dependence on a variety of subliminal impres-
sions, produces the variety of the consciousnesses (vijfiana). From that time on, what
will be the use of the self?
210
LS: Frauwallner (GIP.II.123ff; translation is by LS) explains that the Vaise~ikas "contrast
qualities which are bound to a specific substance and are characteristic for it (vaise~ikagu,:ial:t),
with qualities which are common to different substances (samanyagu,:ial:t)". - With the rise of
the doctrine of categories, conjunction (sa:µyogal:t) "w1,1s bound to become a quality (gu,:ial:t)
that inheres in the conjoined things and lets them appear as being conjoined, and since this
quality inheres in the different substances, it was naturally declared to be a common quality".
He continues to explain that this quality "conjunction" (sa'!lyoga) plays a rather important role
in the doctrine of categories of the classical Vaise~ika system. Among others, the cooperation
of the self (atman) and internal organ (manas) was explained through their conjunction.
As to the nature of the quality "conjunction", it wa~ defined as the joining of two
things, which so far were not joined together (apraptayol; praptil:t). Conjunction is
possible with limited (martal;) substances [i.e., earth (prthivi), water (apas), fire
(tejas), air (vayu), internal organ (,nanas), all of which are material,] as well as with
unlimited (amurtal;) substances (dravyam) [i.e., space (akasa), time (kala), spatial
direction (dis), self (atmari)]. The limited substances may well conjoin with each
other, as well as limited substances with unlimited substances, but the conjunction of
unlimited substances amongst themselves is impossible. These exist since eternity
next to one another without forming a conjunction, because this could occur, accord-
ing to the mechanistic way of thinking of the Vaise~ikas, only through motion, that is
to say, through a change of place, and a change of place is not possible among infi-
nitely great substances. [... ] Conjunction [... ] is a quality which inheres at the same
time in several substances (anekasrital:t), namely, the substanqes which it conjoins.
While other qualities, like color, taste, etc., attach themselves permanently to their substance,
"conjunction is/by contrast, an impermanent quality, which arises in its substrate and ceases
again. Its cause' is thereby, as a rule, a motion, namely, the motion which leads to the conjunc-
tion of the things
-,
concerned."
I
211 LVP: mana};sa'!lyogavise~apek~atvad iti cet I syan mataiµ tulye 'py atmaprabhavatve
cittotpatter atma"-kad_acit ka[da]cin manal_isaiµyogavise~am apek~ata ity ato na nityaiµ tadrsaiµ
cittam utpadyate na ca-lcramaniyamel}.a ailkurakiil}.c;lapattradivat [WOG.715.3ff.].
LS: Frauwallner comments (GIP.II.68) that in con,tra~t to the mind (manas) in the Saiµkhya
system, "no cognitive process~s occur in the mental o~gan (,nanas) of the Vaise~ikas. The cog-
nitive processes belong exclusively to the sphere o~ the self (atman). The mental organ is,
rather, a mere tool; namely, a mediating organ, just a~ the sense-organs, with which it is often
placed on the same level." This mediating organ limi'ts the activity of the self to a particular
iGea or sphere. GIP.Il.68ff. states (tral}slation is by LS)l, .1
It was said that the self does not contact the sense-organs directly, but rather needs its
own organ for this. And since this organ is minutely small, the activity of the self can
extend only to a small area or sphere. Further, it was said that this organ lacks the
quality of tangibility and, therefore, it can move unhindered everywhere. The great
speed of its movement explains the quick change or succession pf the cognitive proc-
esses. [ ... ] Originally it was only the mediating organ that established the connection
with the self and the sense-organs. Later, the activity of the mental organ was ex-
tended to all mental processes and the respective arii;ing of particular mental ap-
pearances was explained based on its activity. [ ... ] B1.1Lsince the function of the
mental organ consists in directing and limiting the activity of the self to a particular
point, it follows from this that at all time only one mental process, in particular only
one cognition, is possible, even though this cognition might be of composite nature.
If occasionally we have the impression that several perceptions occur at the same
time, this is based on a deception and on the swiftness or speed with which these
perceptions succeed one another. Since two cognitive processes cannot coexist, each
new cognition replaces the previous one, just to make, in tum, room again for the
following cognition. Thus all mental occurrences break up into a rapid succession of
particular cognitive processes.
Thus, even though the self and the mental organ are permanent, for the Nyiiya-Vaise~ikas it
does not follow that the same kinds of minds always arise. The reason why different kinds of
thought arise and why they can arise in a non-fixed order is that the "self having different
conjunctions with the internal organ is the cause of the arising of different kinds of minds"
(IBTP.264).
212
LVP: WOG.715.6ff: na I anyasarriyogiisiddhe/:1 I naitad evam I kasmiit I tiibhyiim iitma-
manobhyiirn anyasya saqiyogasyiisiddhel:, I na hi saqiyogo niirna bhiiva):, kascid asmiikaqi
siddho 'sti. - A Buddhist does not accept the existence of an entity called conjunction C~arri-
yoga).
213
LVP: WOG.715.Sff: sarriyoginos ceti vistara):, I abhyupagate 'pi saqiyoge saqiyogi~ot,
lokaprasiddhayoh kii~thayor anyayor vii kayos cit paricchinnatviit paricchinnadesadr~tatvii<l ity
artha):, I
214
LVP: lalqa,:uivyiikhyiiniic ceti I vaise~ikatantre sarµyogalak~al).anirdesiit [WOG.715.1 lf.].
215
LVP: This is the definition of the Dasapadiirthf, H. Ui, see The Vaisefika Philosophy,
1917, p. 251. - Stcherbatsky cites Prasastapiida: apriiptayo/:1 priipti/:1 sarriyoga/:1, and observes
that Vaise#kasiitra, vii. 2, 9, differs.
216
LVP: tata/:1 kim I iitmanalJ paricchedaprasatigalJ. Vyiikhyii [WOG.715.12ff.]: paricchinna-
desatvaprasatiga/:1 I yatriitmii na tatra mana/:1 yatra mano na tatriitmeti. [There where the self
is, there is not the internal organ].
aneniinumiiniigamiipattito dharmavise~aviparyayo 'sya pak~asy~ sarµdarsito bhavati I manasii
saqiyoga iitmana iti I iitmii dharmI I tasya vise~a):, sarvagatvaqi I tadviparyayo 'sarvagatatvam
iti.
217
LVP: Addition of Paramiirtha.
218
LVP: tato-manalJsarriciiriid iitmana/:1 sa"f!lciiraprasatigo viniisasya vii.
Vyiikhyii [WOG.715.16ff.]: tato lak:ja,:tiid apriiptipurvikii priipti]:t sa1J1yoga iti manaI:isaiµciiriid

yaiµ yaiµ sarirapradesaiµ manaI:i saiµcarati tatas tata iitmii saiµcaraty apaifiti prasajyate I tad-
yathii yaiµ yaiµ prthvipradesaiµ puru~aI:i saiµcarati tatas tata iitapo 'pasarpati I tathii ca sati ni~-
kfiyatvam asya biidhitaiµ bhavafiti sa eva pratijfiiido~aI:i.
viniisasya vii I prasaiiga iti vartate I iitmana iti ca I yatra yatra manaI:i saiµcarati tatra tatriitmii
vinasyafiti sa eva ciitra pratijfiiido~a iitmano nityatvanivrtteI:i.
219
LVP: pradesasa1J1yoga iti cet I syiin matam iitmanii pradesena saiµyoga manasaI:i I iitmanii
vii pradesena manasii saha saiµyogal:i I yasmin sarirapradese mano 'vasthita111 bhavati tad-
gateniitmapradesena mano na saiµyujyate Ipradesiintarei:ia tu piirsvataI:i [MS. ntapiilvatal:i] saiµ-
yujyate I tasmiid apriiptipiirvakatve 'pi saiµyogasya apriiptenaiva iitmapradesena manaI:i saiµ-
yujyata iti II tan na I tasyaiva tatpradesatviiyogat I na hy iitmano 'nyapradesii vidyante I na
caiviitmaiva iitmanaI:i pradeso yujyate [WOG.715.23ff.].·
One can suppose that the internal organ, when it occupies a certain part of the body, is not in
conjunction with the part of the self that occurs in this part of the body, but rather with the
other parts of the self. Conjunction follows non-conjunction: the mental organ, moving, occurs
in conjunction with a part of the self with which it was not in conjunction, namely, the part that
occupies the part of the body which the internal organ has just left.
220
LVP: astu vii sa1J1yogas tathapi nirvikiiratviid avisi:j(e manasi katha1JI sa1J1yogavise:ja]:t I
buddhivise:jiipek:jatvad iti cet ¾atha1J1 buddhivise$a]:t I sa1J1skiiravise:jiipek$iid iitmamana]:tsa1J1-
yogiid iti cet I cittiid eviistu sa1J1skiiravise:jiipek:jiit ... .
astu vii sa1J1yoga iti vistaraI:i I abhyupetyiipi saiµyogaiµ tathiipi nirvikiiratviid avisi:j(e manasi
katha,µ sa,µyogavise$a]:t katharµ visi.l?µiI:i sarµyogo bhavati yata evam uktaiµ manaI:isarµyoga-
vise~iipek~atviid iti I buddhivise$iipek:jatviid iti cet sa evopari codyate katha,µ buddhivise(ia iti
katharµ na nityam Idfsam evotpadyate cittam avisi~te iitmaniti I kiirai:iavise~iid hi kiiryavise~a
i~yate sailkhapatahiidisabdavat Isa1J1skiiravise:jiipek:jiid iitmamana]:tsa,µyogiid iti cet Isyiin matarµ
nityam avisi~te 'py iitmani manasi ca saiµskiiravise~iipek~iid iitmamanasoI:i saiµyogiid buddhi-
vise(ia iti I tad uktaiµ bhavati saiµskiiravise~iid bhiivaniivise~alak~at;iiid iitmamanaI:isarµyoga-
vise~aI:i tad[vise~iid buddhi]vise~aI:i I atra briimaI:i cittad eviistv iti vistaraI:i I [WOG.715.29ff.].
221
LS: Duerlinger comments (IBTP.119): "When sa,µskiira-s is used in the Vaise~ika philo-
sophy I translate it as 'impressions'." Potter (EIP.II.112): "dispositional tendency".
222
LVP: cittiid eviistu saiµskiiravise~iipek~iit I na hi kitµ cid iitmana upalabhyate siimarthyam
au~adhakiiryasiddhiiv iva kuhakavaidyaphutsviihiiniim [WOG.719.lOff.].
ayam ihiiciiryasyiibhipriiyaI:i I mama tava ca cittam asfity aviviidal:i \ saiµskiiravise~o 'py asti
bhiivaniivise~alak~ai:io yo 'sau viisaniibijam iti viismiibhir vyavasthiipyate Ibhiiviintaraiµ [MS.
bhiivaniintaram] na veti tu vise~al:i I tasmiic cittiid eva saiµskiiravise~iipek~iid buddhivise:jo 'stu I
kim iitmanii tatsarµyogena vii kalpiteneti Ina hi ki1?1cid iti vistara~ I [WOG.716.5ff.].
223
L VP: kuhakenaikatarei:ia vaidyena kasmaicid gliiniiya au~adharµ dadiinena cintitaiµ idam
au~adharµ sulabha111 vidita111 ciisya saparijanasya gliinasya I etena cau~adheniis)\a gliinasya
gliinopasamo bhavet tad eva111 miim avadhiiyiinye 'pi kari~yanti \ tatas ca mamiirthaliibho
na bhavi~yafiti cintayitvii tad abhimantrya phut sviihii phut sviiheti janasya darsitam anena
mantret;iedam au~adhaiµ sidhyafiti I tatra yathii kuhakavaidyaphu(sviihiiniim au:jadhakiirya-
siddhau siimarthyaiµ nasty au~adhasyaiva tu siimarthyam evam iitmano budqhivise~otpattau
na._sti siimarthyarµ cittasyaiva siimarthyam iti [WOG.716. lOff.].
224
LVP: saty iitmani tayolJ sa,µbhava iti cet I syiin matarµ saty iitmani tayol;i sarµskiiracittayol;i
sarµbhava ity ato 'sty iitmeti I atra briimo viirimiitra,µ Iniitra kii cid yuktir astiti.
iisrayalJ sa iti cet I syiin matam iitmiisrayas tayor iti I yathii ka!J kasyiisraya iti I iisraya-
riipe1_1odiihara1_1arµ mrgyate I tam asyiisrayiirtham ayuktarµ darsayann iiha I na hi te iti vistaral;i I
te sarµskiiracitte citrabadariidivat I yathii ku<;lye citram iidhiiryarµ badararµ ca ku1_1<;1e I adi-
sabdena b~iijane bhojanam ity iidi I naiva -te sarµskiiracitte tatriitmany iidheye iidhiirye I niipi sa
kut;lyakw;u;iiidivad iidhiiro yuktalJ ... I ki,µ kiira1_1am ity aha Ipratighiititvayutatviidido~iid iti prati-
_ghiititvado!jiid yutatvado!}iic ca I sapratighatvaprasailgiit prthagdesatvaprasailgiic cety arthal;i
I yathii citrabadarayol;i ku<;lyaku1_1<;1ayos ciidhiiryiidhiirabhiive pratighiititvarµ yutatvarµ ca dme
evam ete!}iim api syiit ani!}!arµ caitad ato 'niitmiisrayal;i I [WOG.716.18ff.].
225
L VP: vyapadesas tu vise~m:iartham I te hy eva prthivyiikhyii yathii vijiiliyeran niinye I
kii~fhapratimiiyiilJ §arfravyapadesavat [see WOG.717.6ff.].
Paramiirtha: "If there is no [substance] 'earth' on its own, independent from [its qualities of]
odor, etc., why does one say, of the earth, that it has four qualities? - In order to distinguish: in
order that others may know that odor, taste, etc., receive the name of 'earth', etc., that there is
no separate earth, etc. Likewise one says: wooden statue."
yadi na gandhiidibhyo 'nyii prthivf katham aya,µ vyapadesalJ Prthivyii gandhiidaya iti I anyena
hy anyasya vyapadeso df!}!as caitrasya kambala iti I ata ucyate vyapadesas tv iti vistarai;i I
vise~a,:1iirtham ity apiidibhyo vise!}a1_1iirtham ity arthal;i katham iti pratipiidayati te hy eveti.
vistaral). I te hy evety evakiiras tadvyatiriktaprthividravyanivrttyarthal). I te eva gandhadayaJ;r.
prthivyiikhyii yathii vijiiiiyeran I tathii vise!}a1_1iirtharµ vyapadesa ity abhisarµbandhaJ.:i I niinya
iti niipiidyiikhyiil). prthivyiikhyebhyo 'nye vijiiiiyerann ity arthal). I k~fhapratimiiyiilJ §arfra;
vyapadesavad iti yathii kii!}!hapratimiiyiil). sariram iti vyapadisyate 'nyiibhyo mrnmayiidibhyo
vise~a1_1iirthaiµ Ina ca kii~!hapratimiiyiil;i sariram anyad evam ihiipi vyapadesal;i syiin na ca
gandhiidibhyo 'nyii pfthiviti [WOG.717.4ff.].
226
L VP: sa,µskiiravise~iipek~atva ity iitmamanal).sarµyogasya I yo hi b.ali~,:iur iti sarµskiira-
vise~as teniinye~ii,µ saiµskiiravise~ii1_1iiiµ pratibandhalJ I sa eva bali~fhalJ kasmiin nityaf!l na
phalati ity iiciiryavacanarµ I sa eva punar iiha I yo 'sya nyiiyo yal;i sarµskiirasya nyiiyo vinasa-
pratibandho vii so 'stu bhiivaniiyii bijiitmikiiyiiJ.:i I iitmii tu nirarthako ni~prayojanal). kalpyate
I sarµskiiriirthii hi tatkalpanii syiit tasya ca sarµskiirasya yat kiiryarµ tad bhiivanayaiva kriyata iti
[WOG.717.14ff.].
On "subliminal impressions" (saf!!skiira), "particular perfuming" (bhiivaniivi§e~a), see H. Ui,
162.
221
L VP: smrtyiidfniim iti vistarai;i I sy iin matarµ smrtisarµskiirecchiidve~iidiniirµ gu,:iapadiirthatvat
tasya ca gu,:iapadiirthasyiiva§ya,µ dravyiisritatviid dravyiisrayas ca gu1_1aviin ity eva lak~a1_1opa-
desiit I na cai~iim anya iisrayalJ pfthivyiidiko yujyate pratyak~iidibhil). kiira1_1air ato ya e~iim
iisrayal). sa iitmii I tasmiid asty iitmeti.
niisiddhelJ I naitad evarµ I kasmiit smrtyiidfniirri gu,:iapadiirthatviisiddhelJ I vidyamiinarri dravyam
iti yat svalak~a1,1ato vidyamiinaiµ tad dravyam I ~a<J. dravyii~ii sriima,:iyaphaliin iti riipa-
skandhiidini paiica saiµskrtani sriima1,1yaphaliiny asarµskrtaiµ ca ~a~!ham it i:;a<;l dravyai:ii
bhavanti I niipy e~iim-iti--smfJyiidiniirµ Iparik#to hy iisrayiirtha iti I yathii kal). kasyiisrayal). ...
[WOG.717.24ff.] (above F 288, note, line4).
On the categories (padiirtha), qualities (gu,:ia), substances (dravya), see H. Ui. p. 93f.
2650 Treatise of the Refutation of the Person (Pudgalaprati~edhaprakara,:za)
Discussion on the "quality possessor" (gu~in) and the quality (gu~a), s~e Kosa, lO0ab.
228
LS: Yasomitra glosses (WOG.717.31f.): ~at dravyii~i sriima~ya-phaliinili riipa-skandha-
iidini paqica skandhiini sriima1_1ya-phaliiny asarµskftaqi ca ~a~tham iti ~at dravyiil_li bhavanti.
229
LVP: Hsiian-tsang: "But the object of the idea of 'I' is not of this kind." -The text has na
tv ahalJ'lkiiraJ:z; Vyiikhyii: na tv aham ity evamiikiiral:i pratyaya ity arthal:i [WOG.718.lt].
230
LVP: idalJ'l punas tad eviiyiitam iti kimarthai~ii ~a~thi ... [WOG.718.3] (above F 277, 1. 15).
231
L VP: pu~pito vrk~a iti dr~tanto yatra siddhiinte vrk'?iivayavi ne~yate ... yatra tu vrk~a-
avayavy asti tatra dvitiyo dr~tiintaI:i phalitalJ'l vanam iti I na hi vanaqi namii kiqi cid asti I yathii
yasmin vane phalam utpannaqi tat phalitam ity l\cyate tathii yasminn iisraye ~a<.liiyatanalak~a1_1e
sukham utpannaqi duI:ikhaqi vii sa sukhito dul:ikito vii [WOG.718.1 lff.].
232
LVP: yathii tathoktam iti I yathii krtvasrayal:i ~a<.Iiiyatanaqi tathoktaqi I tadvikaravikaritviid
asrayas cak~uriidaya ity athal:i (i. 45a) Paii.caskandhakaqi bhaviin udiiharafity adhikftaqi [s!;!e
WOG.718.16].
[Vasubandhu refers to his work called Paficaskandhaka].
233
LVP: According to Hsiian-tsang and to the Tibetan (Stcherbatsky). - Paramartha: "One
calls agent (kartar) the one who brings it about that that which did not exist, exists; one calls
enjoyer (upabhoktar) the one who presently obtains the effect of a former action."
234
LVP: Stcherbatsky: the logicians; Hsiian-tsang and Paramiirtha: those who explain the
characteristics of the factors (dharmalak~a~a). - But Stcherbatsky notes that the definition of
these scholars is that of Pii~ini, i. 4, 54: svatantraJ:z kartii.
We see, Kosa, iii. 27 (F 41), that the Grammarians (Vaiyakara1_1as) protest against the thesis
of "action without an agent" (akartrkii kriyii). In the same passage, certain scholars (kecid
viidintil!) maintain that pratftyasamutpiida supposes a basis, namely, the self (iitman).
235
LS: Duerlinger comments (IBTP.287) that in the Nyiiya-Vaise~ikas' system the agent is a
causally independent cause of actions, whereas the other causes of actions, for example, the
cognitions (buddhi), desires (icchii), hatreds (dve~a) and intentions in dependence upon which
an agent of actions causes bodily motions, are themselves caused.
236
LVP: WOG.718.19f: sa eva kartii iti sa. eva paii.caskandhalak~a1_1aI:i kartii niitmeti siddho
'rthaI:i.
237
LVP: tasya tu sviitantryalJ'l niistfti darsayann aha trividhalJ'l cedarµ, karmeti vistaraI:i I
kiiyasya cittaparatantrii vrttiJ:z cittapravartitviit kiiyakarma1_1aI:i I cittasyiipi kiiye vrttil:z sva-
kiira~aparatantrii manodharmamanaskiiriidiparatantrii I tasyiipy evam I tasya cittasvakiira1_1asya
svakiira1_1aparatantrii vfttir iti niisti kasya cid api sviitantryalJ'l kiiyasya cittasy_a cittakiira1_1asya-
anyasya vii Ipratyayaparatantrii hi sarve bhiiviiI:i
caturbhis cittacaittii hi samiipattidvayaqi tribhil:i
dviibhyiim anye tu jiiyanta
iti vacaniit (ii. 65) I
iitmano 'pi ca nirapek'?asya buddhivise~iidyutpattiiv akiira1_1atviibhyupagamiin na sviitantryalJ'l
sidhyati I tasmiin naiValJ'l lak~a~a iti svatantral:i karteti [cf. WOG.718.2lff.].
238 L VP: evaqi tarhi kartety aha I yat tu yasya pradhiinakiira~am tat tasya kartety ucyate I
priidhiinyena tat prafityotpatteI:i I sa evam api karta" na yujyate pradhiinakiira1_1abhiiveniipi na
yujyata ity arthal:i I [WOG.718.31ff.].

239
L VP: tasyiikarai:iatvam upadarsayann aha I ... piirvarp. smartavyarthe smrtir utpadyate
I smrtes chandal:i kartukamata I chandad vitarkaJ:i cetanavise~o 'bhisarp.skaralak~ai:iaI:i prajfia-
vise~o va yogacaranayena vaibha~ikanayena tv abhiriipa1_1avikalpalaksa1_1a1:i• I vitarkiit prayatno
viryarp. Iprayatniid viiyuJ:i I tato viiyoJ:i karma desantarotpattilak~ai:iam iti kim atriitmii kurute
[WOG.719.3].
• The MS. is perhaps incorrect.
Hstian-tsang translates initial inquiry (vitarka) by the characters which, elsewhere, give initial-
inquiry-investigation (vitarka-viciira).
For the Vaibha~ikas, initial inquiry signifies here "conceptualizing activity consisting of exam-
ining" ([abhi]nirapa~ii vikalpa), one of the three conceptualizing activities ( vikalpa), defined
in Kosa, i. 33a; one type of understanding (prajiia; prajiiavise~a) which consists in exam-
ining, deliberation.
For the Yogacaras, !initial inquiry signifies an "understanding (prajfiii) wpich has the charac-
teristic of instigating action, of decision" (prajiiiivise~a abhisarriskiiralak~dfia ).
For the author, initi~.l inquiry is an intention (cetanii), the characteristic oflwhich is to "create"
(abhisarriskar) (Kasal i. 15a).
240
LVP: WOG.719.9ff: vijfiiine prati~edhiid iti yaivopalabdhis tad eva vijfianarp. I vijfiane
catmanaI:i samarthyarp. prati~iddharp. cittad evastu sarp.skaravise~apek~an na hi ... phut-
svahanam iti (F 287, note) I yatha tathoktam iti I tadvikaravikaritvad asrayas cak~uradaya iti
(i. 45ab) Iyatha kal:i kasyasrayal:i ... naiva sa evam asrayal:i (E290, note) [WOG.719.9].
241
LVP: According to the phrase: na hi bhi~avaJ:i karmii~i krtany upacitiini biihye Prthivf-
dhiitau vipacyante Iapi tupiitte~u skandhadhiitviiyatane~u ... (Divya, 54 and passim).
On sattviikhya, upiitta, see Kosa, i. 1Ob (F 17); 34c (F 63); 39 (F 73); iv. 5d (F 28).
LS: Duerlinger's translation is quite different here (IBTP.107):
If there is no self, [they object, beings in sarrisara do not exist. So if the existence of
a self is denied and beings accumulate merit and demerit,] why don't beings not in
sarrisara (asattviidhi~thiina) accumulate (upacaya) merit (pu~ya) and demerit (papa)?
[Our reply is that] beings not in sarrisara [do not accumulate merit and demerit
because theyJ lack an underlying support of the feelings [required in ~eings that
accumulate merit and demerit]. The. underlying support of them, as already stated, is
the six [internal] bases of perception.
242
L VP: Action and effect, see Sarp.ghabhadra, 51, p. 629b.
243
LVP: H. Ui, Vaise~ika Philosophy, 75, 98; Kosa, iv. 2b (F 7).
244
L VP: Above F 288.
245 L VP: For the Sarvastivadins, the cause of retribution "gives forth" its effect when it is
past (ii. 57, 59); therefore, the past exists (v. 25ab [F 51]). Vasubandhu has remarked (v, F 63)
that the Sautrantikas do not accept that the effect arises directly from action. - For the different
effects of actjon, see iv. 85.
See Madhyamaka, xvii. 6ff: "If action lasts until its retribution, it will\be eternal.. .." The
doctrine which Vasubandhu presents here is refuted at xvii. 12;-tlfe opinion of Candrakirti,
2652 Treatise of the Refutation of the Person (Pudgalaprati~edhaprakarm:ia)
xvii. 13: When action arises, there also arises, in the stream, a factor (dharma) dissociated
from thought, non-defined, destroyed through cultivation (bhiivanii), called non-disappearance
(avipral)iisa) and which produces the effect of the action.
From another point of view, the sprout (ankura) cannot arise from either the destroyed seed
(bfja), or from a non-destroyed seed, Catustava, cited in Madhyamakiivatiira, 97, Bodhicarya-
avatlirapaiijikii, ix. 108.
246
LVP: karmasal!ltiinaparil)iimavise~a, see ii. 36c (F 185).
247
LVP: tadiihitarµ hi tad iti tena bijeniihitaqi tat siimarthyam ity arthal_i I [WOG.719.19].
248
LS: Duerlinger comments (IBTP.295) that weighty action is determined according to
"(l) the nature of the action, (2) the force of the motivation of the action, (3) the amount of
suffering inflicted by the action, (4) the value of the object of the action, (5) the. frequency of
the action, and (6) the use of counter-measures".
249
LVP: Hsiian-tsang: "For example the thought 'associated with grasping' at the end of life.
Although there are traces (vlisanii) projected by any type of actions capable of producing a
new existence, nevertheless, that which appears [at death] is [the thought] produced by
weighty, near and habitual action; not another. There is a stanza .... "
250
Pradhan/Gokhale: yad guru yac c iisannal!l yac ca 'bhyastal!l krtal!l ca yat piirvam I
piirval!l piirval!l piirval!l vipacyate karma sal!lsiire II [9]
LVP: 1. yathoktam iti I sthavirariihule1,1a I yqd guru yac clisannam iti vistaraJ:i I ekasmin saqitiine
catvari karma1,1i gurv iisannam abhyastaqi piirvakrtaqi ca I e~iiqi catufl,liiqi guru karma piirvam
iti tribhyas tat piirvaqi vipacyate I iisannabhyastapiirvakrtaniim apy iisannaqi piirvam iti tat
piirvaqi dviibhyiiqi vipacyate I abhyastapiirvakrtayos ciibhyastaqi piirvam iti ekasmat piirvaqi
vipacyate I asatsv ete~u piirvajanmakrtaqi vipacyate aparaparyayavedaniyam [WOG.719.20ff.].
We can reconstruct an lirya [thirty-two syllabic verse], as on F 300, note.
yad guru yac ciisannal!l [yac clibhyastal!l yat piirvakrtal!l ca] I
piirval!l piirval!l piirval!l pasciit (caramal!l ?) tat karma vipacyate I
2. Compare the very similar theory in Shwe Zan Aung, introduction to Compendium of
philosophy, p. 72: garukakamma [very impressive kamma], iisannakamma [action proximate to
death], aci,:i,:iakamma [habitual conduct], ka(attakamma [action of the cumulative reserves of
the endless past]. - On the last thought, see "Death", in Hastings' Encyclopaedia, iv; Edgerton,
Annals of the Bhandarkar Institute, viii, part 3, p. 219.
LS: This is the ninth verse mentioned for the ninth chapter in V.V. Gokhale's MS.
251
LVP: Better: ... the capability to produce the ripened effect, a capability which a cause
places in the stream ... .
See Kosa, iii. 37c. - This problem has been indicated ad iv. 50 (F 114, note), where one will
find a part of the bibliography.
The Andhakas assert that the ripened (vipiika) [effect] is itself a cause of a ripened effect
(vipakadhamma): retribution involves a new retribution (Kathlivatthu, vii. 10).
The Riijagirikas and the Siddhatthikas, in view of Suttanipiita, 654, assert: sabbam idarµ
kammato; the Theraviidins have them say that the murderer commits the murder by the
retribution of the murder: Nirvii1,1a becomes impossible (Kathlivatthu xvii. 3).
Madhyamakiivatiira, vi. 41, shows that there is no new ripening [cause] after the ripening
[effect).
In Karmaprajfiiipti (Mdo, 62, fol. 249b), Maudgalyiiyana refutes the Nirgranthas who maintain
that any sensation proceeds from past actions (comp. Majjhima, ii. 214): the torments of
penance which the Nirgranthas impose upon themselves are, say the Nirgranthas, "retribu-
tion":
"According to us [i.e., the Nirgranthas], one experiences a new retribution from the retribu-
tion."
"Do you accept purification, liberation, Nirviil).a?"
"Yes."
"Then do not say that a new retribution arises from retribution."
We have seen, iv. 58, that satisfaction (daurmanasya) and trouble-of-thought (cittak~epa) are
not retribution, but they can necessarily proceed from turmoil of the fundamental material
elements (mahabhata), which is retribution.
I
252
LVP: Here there are a few words which I[= LVP) do not tran~late. According to Hsiian-
tsang: (Ch.) ch 'ieh fei pi yii shih fa chieh teng = "The example is not a completely similar
factor (dharma)"; according to Paramiirtha: (Ch.) tz'u chung i-ch'ieh so-li-i yii pi-i pu-pi hsi
t'ung = "Here the meaning established by all should be completely similar to the meaning of
the example."
The Japanese editor puts this phrase into the mouth of Vasubandhu; likewise, Stcherbatsky,
who translates: ''The example may not fit in every detail. But even supposing it to be fitting,
does it prove your tenet? Is the new com produced from the old com directly?"
Further down, F 299, line 13, concluding his explanation of this example, Hsiian-tsang says:
(Ch.) ku yii t'ung fa: "Thus the example is similar (sadharma)"; Paramiirtha: (Ch.) tz'u pi yii Ii-
i t'ung: "Thus the example is analogous to the established meaning" = "Thus this example
confirms our thesis."
253
LVP: We follow the version of Hsiian-tsang. Compare the entire paragraph of the Bodhi-
caryiivatiira, 472-73. - Bhii~ya: na phaliid eva phaliintaram utpadyate kirµ tarhi viklitti-
vise~ajad vikiiravise~at I yo hi tatra bhutaprakiiro 'likurarri nirvartayati sa tasya bfjarri niinya~ I
bhiivinyii sarrijfiayii purvako 'pi sarritano bfjam iikhyayate siidrsyad va I
Vyiikhyii: viklittivise~ajad iti bhfunyudakasa;qibandhiit phalasya siik~mo vikiiro viklittii_i I tasyii
vise~al_i I sa eviitiprakr~tai_i I tasmiij jato vikiiravise~al_i I tasmiit phaliintaram utpadyate Ikidrsad
vikiiravise~iid iti darsayann aha I yo hi tatra bhutaprakiiro 'likurarri nivartayati sa tasya bfjam
iti tasyailkurasya bijarµ niinyo bhiitaprakiiro na purvabijavastho bhiitaprakiira ity arthal_i I
bhiivinya tu sarrijfiayeti I odanarµ pacati sakturµ pina~p:ti yathii bhavinyii sarµjfiayii vyapadesal_i
evarµ piirvako 'pi sarµtiino aviklinnabijiivastho bfjam ity akhyayate I bhavinyii 'nayii sarµjfiayeti
I siidrsyiid veti viklittivise~ajena bhii tavikiiravise~ei:ia sadrsai_i sa pii rvakal_i sarµtiina iti k ftvii
bijam ity akhyiiyate [WOG.719.27ff.).
254
L VP: evam ihiiplti vistaral_i I yadi saddharmasrava~ayonisomanaskiirapratyayavise~iij
jiita~ kusalasasravas cittavikiira utpadyate I asaddharmasrava~iiyonisomanaskiirapratyaya-
vise~iij jato 'kusalo vii cittavikara utpadyate I tasmiit tad vipiikiintaram utpadyate niinyathti iti
samiinam etat I tadyathii na phaliid eva phaliintaram utpadyate kirµ tarhi vikaravise~iid evarµ na
2654 Treatise of the Refutation of the Person (Pudgalaprati~edhaprakara-,ya)
vipiikiid eva vipiikiintaram utpadyate kirp tarhi cittavikiiravise~iid utpadyata iti tulyam etat
[WOG.720.3ff.].
255
LVP: On the effect of retribution (vipiikaja), see i. 37 (F 68); ii. 10; 53b (F 265); 54c
(F 271); 57a (F 290); 71b (F 320); iv. 11 (F 40).
256
LVP: Vyiikhyii [WOG.720.lOff.]: phale rakta/:1 kesara iti phaliibhyantare kesaraJ:i I yatra
bijapiirakarase amlo 'vati~thate 11 na ca sa tasmiit punar anya iti I na rasaraktaJ:i kesaras tasmiid
uktat kesariit punar upajiiyate I kirp tarhi priilqta eviiraktaJ:i kesara upajiiyata ity arthaJ:i II idam
atrodaharal}.am I yathii liik~iirasaraktamiitularigapu~paphaliid (MS. liik~iirasara,µ tat ma-)
raktakesariin na raktaqi kesariintararp punar bhavati evarµ karmajiid vipiikiin na punar
vipiikiintaram iti Iaha ciitra I
cittarp hy etad anantabijasahitarp sarptiinato vartate I
tat tad bijam upaiti pu~tim udite svapratyaye cetasi II '
tat pu~tarp drumalabdhavftti phaladarp kiilena sarppadyate I
rangasyeva hi miitulangakusume 'nyas tasya tatkesare II
punar aha I
karpasabije pu~pe ca miitulangasya rafijite I
liik~ayii jiiyate raktarp yathii karpiisakesaram II
tasminn astam ite range sarptiiniid bhiivitakramiit I
karmai:iy astam ite caiva bhiivaniitaJ:i phalodayaJ:i I
This stanza should be compared with that cited in Sarvadarsana (beginning of the chapter:
Jaina):
yasminn eva sarritana iihitii karmaviisanii I
phalarri tatraiva badhniiti kiirpiise raktatii yathii 11
kusume brjapiiriider yal lak~iidy upasicyate I
saktir iidhfyate tatra kii cit tarri kirri na pafyasi I
The first of these stanzas is known to us through the Bodhicaryiivatiira, ix. 73 (introduced by
tad uktam); compare Anandagiri, ad 2. 2. 27 (viisaniivaicitryiit), Atmatattvaviveka (Calcutta,
1873), p. 102 (liik~iirasavasekiid vii dhavalimiinam apahiiya raktatiim upiidiiyiinuvartamiinarri
kiirpiisabrjam .. .). -The first line of the second stanza is utilized by Kumiirila, Slokaviirttika,
p.267.
On these div~rse sources, "Bouddhisme d'apres les sources brahmaniques", Museon, 1902
(off-print, p. 63).
See AKB vii, F 35.
251
Gokhale: karma tadbhiivanii tasyii vrttiliibharri tata/:1 phalam I niyamena prajiiniiti buddhiid
anyo na sarvathii II [10]
LVP: karmeti sarvarp tadbhiivanarri karmabhiivaniirp tasmiid bhiivaniiyii vrttiliibharri tadvftti-
liibharp tatas tadvfttiliibhiit phalam ity etac catu~tayarp niyamena yadrcchayii I buddhiid anyq/:1
sriivakiidiJ:i sarvathii sarviikiirarp na prajiiniitity arthiid uktarp bhavati buddha eva tat sarvarp
sarvathii prajiiniititi [WOG.720.26ff.].
:We can reconstruct:
karma ca· tadbhiivanarri ca tasyiis ca vrttiliibharri tata/:1 phalam I
buddhiid anyo niyamena sarvathii na prajiiniiti JI

It is without doubt of the same work as the stanza F 297, note.
LS: This is the tenth verse mentioned for the ninth chapter in V.V. Gokhale's MS.
258
Pradhan/Gokhale: ity etiirrz suvihitahetumiirgasuddhiim
buddhiiniirrz pravacanadharmatiirrz nisamya I
andhiinarrz vividhakudr~tice~titiiniim
tfrthyiiniil'fl matam apavidhya yiinty anadhiit, II [11]
LVP: Understand: "go towardNirviil).a" or "go in this doctrine".
LS: This and the next two verses are the last three verses mentioned for the ninth chapter in
V.V. Gokhale'sMS.
259
Pradhan/Gokhale: imiirrz hi nirvii,:iapuraikavartinfm
tathiigatiidityavaco 'fflsubhasvatfm I
niriitmatiim iiryasahasraviihitiim
na mandacak~ur vivrtam ap fk~ate II [12]
LVP: Paramiirtha adds a stanza here: "The Buddha Bhagav~t says to Piifl).a: Strive to guard this
Dharma, those who practice the view and conduct according to this Dharma necessarily obtain
the five qualities."
260
Pradhan/Gokhale: iti diflmiitram ev edam upadi~tal'fl sumedhasiim I vra,:iadeso vi~asy eva
svasiimarthyavisarpi,:iat, I [13]
pudgalanirdeso niima navamaffl kosasthiinam abhidharmakosakiirikii samiiptii krtir vasu-
bandhupiidiiniim
LVP: The Vyiikhyii allows us to reconstruct these three stanzas:
ity e~arrz pravacanadharmatii/'fl nisamya
suvihitahetumiirgasuddhiim I
andhiiniirrz vividhakudr~tice~titiiniirrz
matam apavidhya yiinty anandhiit, 11
imiil'fl [hi ] nirvii,:iapuraikavartanfr,z
tathiigatiidityavacor,isubhiisvatfm I
niriitmatiim iiryasahasraviihitiil'fl
[sa] mandacak~ur vivrtiil'fl na [pasyati] II
iti digmiitram evedam upadi~tal'fl Sijmedhasiim I
vra,:iadese vi~asyaiva svasiimarthyavisarpi,:iat, I
Vyiikhyii [WOG.721.9-722.27]: l. itikaral).al). parisamiiptyarthal).1 pradarsaniirtho vii 11 e~iil'fl
buddhiiniiJ!l pravacanadharmatii/'fl suvihitena hetor miirgel).a hetumiirgel}a suddhiil'fl nir-
avadyiixµ nisamya dr~tvii I andhiis firthyii yathiibhiitadarsanavaikalyiit I kutsitii dr~til). kudr~til:i I
tasyiis ce~titiini kudr~tice~titiini I vividhiini kudntice~titany e~iim iti vividhakudr~tice~titii(I I
svargiipavargahetiiv apratipannii mithyiipratipannas cety arthal).11 tasmiid evaqividhiiniiqi
kapiloliikiidiniixµ matarrz darsanam apavidhya tyaktvii yiinti saxµsiiriin nirviil).am iti viikya-
adhyiihiiral). I ke te sattviil). I prajiiiicak~u~manta iiryasriivakiil). II atha vii tam eva pravacana-
dharmatiitµ yiinti pratipadyanta ity arthal). I '
pravacanadharmatii punar atra nairiitmyaxµ buddhiinusiisal).i vii II anya iihul). I pravacanaqi
2656 Treatise of the Refutation of the Person (Pudgalaprati,fedhaprakara1,1,a)
siltriididviidasiiilgavacogatam I tasya dharmatii svakhyiitatii yuktyupetatviin nirviil_lapravm:iatii

ca nirviil_ladyotaniit I yathoktam I sarva ime dharmii nirviil_lapravm:ifil:l nirviil_lapriigbhiirfil;t nir-
viil_laqi eviibhivadanto 'bhivadantiti I aniitmasaqijiiinas C? nirviil_le siintasaxpjiifil;t saxpti~thante
iitmocchediisankiipagamiid iti tad evam anandhii eva yiinti niindhiil.i I andhiis tu bhramanty eva
saqisiiriin;iave nairiitmyam apasyantat.i I tad darsayann ii.ha imli1fl hitivistarat.i I
2. iyaqi niriitmatii I nirviil_lam eva puraxp nirvii~puram I tasyaikii vartiniti nirviil_lapuraika-
margo niinyo marga ity arthat.i I tathiigata eviidityo gambhiradharmiivakiisakatviid iidityabhiltas
tathiigata'> I tasya vacii.Ipsi I tiiny eviixpsavat.i I tair bhiisvafi iilokavafi tathagatiidityavaco1f1-
subhasvat'f II iiryiiQ.ii.Ip sahasrair viihitety iiryasahasravahita II vivrtii samita II imiixp nirviiQ.a-
puraikavartanixp tathiigatiidityavacomsubhiisvatiqi vivrtam api niriitmatiiqi prajiiiicak~u~o vi-
sadasyiibhiiviid avidyakosapatalaparyavanaddhanetratviid vii mandacak~us tirthiko vatsiputriyo
vii nelqate I
trayas ceha margaguQ.ii vafl].yante I tadyathaikiiyanatii abhipretadesapriiyai:iiit I siilokatii yato
itl\lw'lko gacchati Iy iitiinuyiitatii ca parimarditasthiil_lukaQ.takiiditviid yena sukhaqi gacchati I
tatsidharmyeQ.eyaxp niriitmatii vartan'i dra~tavyii I caturbhis ca kiiraQ.air miirgo na vidyate sa
[- -] tamaskatayii I prakiisito 'py iidityena aviihitatayii bahupuru~aviihito 'py iivftatayii I vivfto
'pi dra~tur mandacak~u~katayii I te~ii.Jn ihaikam. eva karm:iam asya margasyiidarsana uktam I
yato dra~trdo~Q.aiviiyaxp miirgo na drsyate na miirgadofieQ.eti yata e~a mandacak~ur etii.Ip
na pasyatity avagantavyaqi I
'1. iti digmiltram evedam iti sarvam iti yathoktam I dig eva digmiitram I evakiiriirtho miitra-
sabda!.i I dik pramiil_lam asyeti digmiitram iti vii I mahato 'bhidharmasiistriid alpam idam upa-
di1tam I mayeti vakyase~at.i II ke~iim I sumedhasil1f1 matimatiim ity arthal.i I tiidarthye ~a~thI I
kiqivad ity ii.ha I vra~se vifasyeva svasiimarthyavisarpi1,1,a iti I yathii vi~aqi svasiimarthyiid
vrm:iadesaxp priipya sarve~v ailgapratyange~v abhyantarvisarpat"iti matvii kena cit tasya vrm:ia-
desat.i kftal.i kathaxp niimedaxp visarpatiti I evaxp sumedhasal;i svasiimarthyavisarpitviid vi~a-
sthiiniyii ity atas tesiiqi sumedhasiim udghatitajiiiiniiqi priijiiiiniim idam upadi~taxp mayii katham
alpena granthena mahad abhidharmasiistraxp kiismiravaibhii~ikanitisiddham arthata!.i prati-
padyerann iti I apare punar vyiicak~ate digmiitram evedam ifidam eva nairiitmyaprati~edham
adhikftyoktam iti I kiismiravaibhii~ikanitisiddhal.i priiyo mayii.yaxp kathito 'bhidharma ity
(viii. 40) anenaivii.rthasyiibhihltatviid iti.
BIBLIOGRAPHY
BIBLIOGRAPHY 1
A. Selected primary sources (Sanskrit, Pali, Chinese, Tibetan) ......................................... 2659

B. Indices ........................................................................................................................... 2661
C. Selected secondary sources .......................... .-................................................................ 2662
A. SELECTED PRIMARY SOURCES (SANSKRIT, PALI, CHINESE,

TIBETAN)
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Tibetan Sanskrit Works Series 4: Kashi Prasad Jayaswal Research Institute, 1977.
*Abhidharmahrdayasiistra [A-p'i-t'an hsin_ lun]. T 28 (1550). Dharmasri, transl.
Sanghadeva, Hui-ytian.
*Abhidharmahrdayasiistra [A-p'i-t'an hsin fun ching]. T 28 (1551). Upasanta, transl.
Narendrayasas, Fa-chih.
Abhidharmakosabhii~ya [A-p'i-ta-mo chu-she fun]. T 29 (1558). Vasubandhu, transl.
Hstian-tsang.
Abhidharmakosabhii~ya [A-p'i-ta-mo chu-she-shih fun]. T 29 (1559). Vasubandhu,
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Abhidharmakosabhii~ya. Pradhan, P., ed. Abhidharmakosabhtqyam of Vasubandhu.
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The lis~ of the primary sources is based on the more detailed bibliography in Collett Cox's
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2660 Bibliography
Abhidharmakosakiirikii. (2006). Tibetan text. Nitartha International. See Electronic

Appendix.
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Abhidharmamrtarasasiistra [A-p'i-ta-mo chii-she tun pen sung]. T 28 (1553). Gho~aka,
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*Abhidharmasamayapradfpikii [A-p'i-ta-mo tsang hsien tsung tun]. T 29 (1563).
Sailghabhadra, transl. Hsilan-tsang.
Abhidharmasamuccaya [Ta-cheng a-p'i-ta-mo chi Jun]. T 31 (1605). Asailga, transl.
Hsilan-tsang.
Abhidharmasamuccaya. Pradhan, P., ed. Abhidharma Samuccaya of Asanga. Visva-
Bharati Studies 12 .. Calcutta: Visva-Bharati Santiniketan, 1950.
Anguttaranikiiya. Morris, Robert, and E. Hardy, eds. The Anguttaranikiiya. 5 vols.
1885-1900. Reprint. London: The Pali Text Society, 1961-1979.
A!/hasiilinf. Bapat, P.V., and R.D. Vadekar, eds. A!!hasiilinf. Bhandrakar Oriental
Series 3. Poona: B.O.R. Institute. 1943.
Chos mgnon pa mdzod kyi rnam !}shad gzhon nu rnam rot. (1576). Karmapa Wang-
chuk Dorje.
Dharmaskandha [A-p 'i-ta-mo fa yiin tsu tun]. T 26 (1537). Attrib. Siiriputra (Skt.),
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Dhiitukiiya [A-p'i-ta-mo chieh shen tsu tun]. T 26 (1537). Attrib. Siiriputra (Skt.),
Mahiimaudgalyiiyana (Ch.), transl. Hsilan-tsang.
Dfghanikiiya. ~hys Davids; T.W., and J.E. Carpenter, eds. The Dfghanikiiya. 3 vols.
18~9-1910. Reprint. London: The Pali Text Society, 1982-1992.
Jfiiinaprasthiina [A-p'i-ta-mo fa chih tun]. T 26 (1544). Attrib. Kiityiiyaniputra, transl.
Hsiian-tsang.
Karmasiddhiprakara,:ia [Ta-ch'eng ch'eng-yeh fun]. T 31 (1609). Vasubandhu, transl.
Hsilan-tsang.
Kathiivatthu. Taylor, AC., ed. The Kathii-vatthu. 2 vols. 1894-1897. Reprint.
London: The Pali Text Society, 1979.
Mahiivibhii~iisiistra [A-p'i-ta-mo ta p'i-p'o-sha tun]. T 27 (1545). Transl. Hsiian-
tsang.
Bibliography 2661
Majjhimanikiiya. Trenckner, V., R. Chalmers, and C.A.F. Rhys Davids, eds. The
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1977-1993.
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INDICES
Sanskrit-English Index Glossary
abhik~u. iv, 98.

A abhilapyate (fixed, noted) = smrtyii
a- (as prefix), I~adarthe, iii, 107; udgfhyate, vi, 161; cetaso 'bhiliipa!;i,
virodhiirthe, 88; pejorative, 89. i, 61.
iibadhniiti kiiyavijiiaptim (binding bodily abhimiina (exaggerating conceit), v, 26;
action) iv, 37. iv, 8, vi, 133.
abdhiitu (water), i, 22-23, ii, 146. iibhimiinika, jiiina, v, 62, vi, 247.
apsaipvartani (destruction by water), abhimantrai;i.a, ix, 287.
iii, 184,210; and death iii, 136. abhinipiita, iii, 65.
iibhiisagata (field of experience), v, 72. abhinirharati, nirhrta, nirhiira, ii, 321,
iibhiisvara deva (clear light gods), iii, 2, i_ii, 110, V, 2, viii, 210.
Add., 18-20, 185. abhiniriipai;i.iivikalpa (conceptualizing
abhiiva (non-existent, non-existence, activity consisting of defining), i, 61.
absence), vinii~a (loss), abhava (non- abhinirvrtti (intermediate existence) and
existence), iv, 5. - asti ... abhiivah, upapatti (birth), iii, 123, iv, 120 Add.,
ii, 283. - ilambana (cognitive ob}ect), vi, 137; vedaniya karman (ripened in
v, 62; pa~ciidabhiiva (later non-exis- the intermediate existence), vi, 216;
tence), ii, 282; abhiivamiitra (mere non- hetu (cause), vi, 137; saipyojana
existence), 284. (fetter), iii, 123.
abhiivitacitta, vii, 20. abhini~patti, ni~piidana, vii, 31, 102.
abhavya (incapable of salvation), iv, 200, abhinivi~, vi, 203.
202-3; abhavyatvaip sattviiniim, abhinyiisabhiita = bhiirabhiita, vii, 32.
iii, 196. abhiprasanna, iv, 71, 74.
abhayava§avartitva (lack of fearful sub- iibhipriiyika (with implicit intention) and
mission), ii, 170.
liik~ai;i.ika (from the point of view of
abhibhavati, liibhasatkiiram, vi, 259; characteristics of things), iii, 67,
riipiii;i.y abhibhiiya ... viii, 212. vi, 131, 137.
abhibhviiyatana (perception-sphere of abhisamaya (direct realization), v, 110,
mastery), viii, 211-13. vi, 122, 185; satya, eka, anupiirva,
abhidharma, see Names. dadana, iilambana, kiiryiibhisamaya.
abhidhyii (covetousness), iv, 135-36,.144, iibhisamayiintika (end of direct realiza-
148, 166, 169, 178; iivi~ta, gata. tion), k~iinti (receptivity), vii, 2, jiiiina
(cognition), 50-52, Add.
abhidyiilu, iv, 136.
abhisamayiintika jiiiina (cognition at the
abhighiita (resistance, encounter), i, 51.
end of direct realization), vii, 50. Add.
abhijiiniimi, iv, 223. abhisaipbandha (relationship), iii, 77.
abhijiiii (superknowledge), prajiiii (under- abhisaipbodha (complete understanding),
standing), vi, 280. - vii, 97 (Add.)-109,
vi, 122.
and again ii, 189,320, vii, 106-7, 115,
124. - abhijiiiipariviirajiiiina, vii, 106; abhisaipdadhiiti, iii, 110.
phala, ii, 320; avyakrta (non-defined), abhisai:p.k~epa (too brief), vik~epa (dis-
vii, 107; and iiriipyas (formless), 102-4; tracting), vi, 155, vii, 18.
and tirthikas (non-Buddhists) 97. abhisai:p.pariiye iiyatyiim.
abhijiiiituip samarthal;i (capable of under- abhisai:p.skiira (taking great effort, instiga-
standing the meaning), iv, 159. - tion of action), sai:p.skiira (effort), v, 80,
anabhijiiiiya laukikena... , i, 29. vii, 35; iibhisai:p.skarika (instigating),
abhikiima, iii, 52. iii, 132.
abhik~i;i.a kle§a (perpetual defilement), abhisai:p.skiiramiira, ii, 124.
iv, 201; samudiiciirin (nityasamudii- iibhisaipskiirika (realized with greater
ciirin}, iii, 100.
Sanskrit-English Index-Glossary 2695
effort; instigating a ripened effect), virati (abstention), 80.

ii, 266, iii, 73. abuddhipurva (without knowing, uninten-
abhisaxµskaroti (instigate), cetayate, tionally), iv, 155, 242.
iv, 169; abhisaxµskara:t;ia (instigate), accha (transparent), indriya (sense-facul-
i, 29, vi, 126. ty), i, 15, 67; acchatva (transparency)
abhi,valiga (attachment), iii, 115. of the body, ii, 130, iii, 43, viii, 137.
abhit1yandita (moistened), tn:t;iii- (mois- acchatliabda, iv, 190; acchatiimiitra,
tened through craving), ii, 271 iii, 178.
abhifhiina (deadly crime), iv, 201. acchinnadhiira, cloud, iii, 140.
abhivyakti (manifestation), samiipti acetana (inanimate), sacetana (animate),
(achievement) of the vipiika (ripened ii, 215.
effect), iii, 33. acinteyyas (unthinkables), vii, 83 Add.
abhivyiipana (penetrate), iv, 29. acintya, dharmiiniiip §aktibhedal]., iii, 35;
abhiyukta (energetic), vi, 211. karma:t;iiilp vipiikal]., ii, 305.
iibhoga (tilting, orienting, alerting), aciropapanna devaputra, iv, 174.
cetasas (of thought), ii, 154, vi, 154; acittaka (without thought), acitta, i, 20,
miitra (simple bending of thought), ii, 200, iii, 132.
vii, 90.
adiin me ... diinam (giving because they
abhra (cloud), i, 16. have given to me) iv, 239.
abhutvii bhavati (not having existed, iidara (undertaken seriously), iv, 94.
exists), bhiival]., ii, 228-29, 237,260,
v, 57. iidada and pratibimba, iii, 35.
abhyiikhyiinabahula (they will be slan- adattiidiina (stealing), iv, 141, 146, 155,
dered), iv, 186. 188.
abhyantara (included), iv, 35. adbhutadharma (extraordinary factors),
vii, 84.
iibhyantaraka prthagjana (ordinary
worldling: those inside), ii, 119. iide§aniipriitihiirya (miracle of reading
the thought of another), vii, 110, 11.
abhyiisa (repeated exercise), fourfold,
vii, 82. ade§astha (without a place), iii, 5.
abhyasaniya, iv, 155. iidhiina (qualify), mok,abhilqabala
(power of the desire for liberation),
abhyatita (passed away), ii, 294, iv, 54, vi, 179.
245, v, 59.
iidhiirapratipat,a (counteragent of
abhyavahiira (consumption of food), i, 55, support), v, 103.
iii, 120-21.
adharma (demerit) and dharma (merit),
abhyavahara:t;ia (swallowing food), Vai§et1ika, iv, 7.
gilana, i, 55, iii, 120-21.
adharma (transgression), iv, 155; raga,
abhyavakii§a, iv, 157. iii, 207.
iibhyudayika (temporal prosperity), adhiitupatita (transcendent to the realms),
iii, 192. iipta, ii, 262, iii, 8, iv, 31, 130-31.
abhyuhiivasthii, i, 61, ii, 175. - adhicaitasika (bliss of concentration),
Stcherbatsky, Central Conception, 105, vi, 261.
read atyuha.
iidhicaitasika, vi, 259.
abhyutsada·(very strong), abhyadhika,
iii, 193. adhicittaip §ik,a (training in the higher
thought), vi, 225, 230, viii, 130.
abmaijc;lala (circle of water), iii, 139; rajas
(water particle), 178 adhigama (realization), satyiibhisamaya
(direct realization of the truths),
abrahmacarya (unchastity, sexual inter- viii, 219; jfi.ii.na, viii, 219, ix, 248;
course), iv, 47, 84, 98; in Kuru, 183; dbarma, vii, 91.
2696 Sanskrit-English Index-Glossary
adhigata, pratyii.tmaip samahitena ii, 287,292, iii, 139, iv, 187, 192.
cittena, iv, 162. adhipatya (dominant power), (dominator)
adhikarai;iastha (government officials), adhipata, adhikaprabhutva (predomi-
iv, 91. nant power), ii, 107, the indriyas
iidhikya (predominance), vi, 223. (faculties), ii, 103, 288, the actions,
iii, 13.
adhimii.na (overweening conceit), v, 26.
adhipraji!.aip §ik~a (training in higher
adhimii.tra (strong; best), vi§i~ta, ii, 266; understanding), vi, 225,231.
adhimiitrii.dhimatra (excessive-
excessive), vi, 199; adhimatra- adhisthana (visible support), the visible
paripuri;ia, iv, 170. ey~· is adhii,thana (visible support) of
the sense-faculty, iii, 58; in the sense of
adhimot:,a (resolve), ninth mahabhumi- basis, again iii, 68 (actions and pas-
ka (generally permeating factor), ii, 154 sions), iv, 88 (of the karmapatha [path
(and not adhimukti [resolution]; ofaction]); called vastu. -
equivalent terms, e.g. viii, 198, or caturni§rayadhii,thana, iv, 149.
adhimok~a = adhimukti manasikara).
adhi,thanakarai;ia (supporting cause)
adhimok~a (resolve) of the arhat (per- opposed to aki,epakarai;ia (projecting
fected being), vi, 296-98, cause), iv, 27.
adhimok~aprabhavita (informed by aspi- adhisthana (blessing), magical or
ration or conviction) opposed to dnti- supe~ormal action; makes the body
prabhavita (informed by the specula- last, iii, 31, prolongs life, vii, 83, a
tive view), vi, 196 (adhimok~a [aspira- nirmana (emanation), vii, 119 (comp.
tion or conviction] = §raddha [faith]). 110), v'iii, 210. -vuitaprabhava,
yathe~tam adhimok~o vastunaq., adhi~thita, etc.
viii, 213. adhi~thaniki rddhi (supernormal power
adhimok~ika (of resolve), gamana (dis- of blessing), iii, 31, vii, 120.
placement), vi, 247, vii, 113; cp. 119. adhi&iksa (training in higher things),
mithyadhimok~a (false resolve), vi, 225, 23~31, viii, 130.
ii, 162; hatadhimok~a, vii, 85. adhimaiµ iik(li (training in higher moral-
adhimok~ika gamana (displacement of ity), vi, 225, 23~31.
resolve), vii, 113; jii.ana (cognition), adhitistati (cause to abide), sthapayati
ii, 325, vi, 150,247. (stabilize); see adhi,thana (blessing;
adhimucyate, viii, 202. stabilize), ii, 120; iii, 31; vii, 119-20.
adhimukta (those who are resolved), in adhivacana (expression), vii, 93; saip-
§raddha- (through faith), vi, 196. spada (contact), iii, 98.
adhimukti (resolution), read adhimok~a adhivasayati, iv, 163.
(resolve), ii, 153 and foll., ninth maha- adhobhilmikapak~ii.lavigama, viii, 149;
bhumika (generally permeating factor). comp. avarabhagiya.
adhimukti (resolution), adhimok~a adhoga (go below), iii, 134.
(resolve), ruci (preference), i, 40,
vii, 70, 85 (hata-); ii, 204. adhvan (course, time period), the saip-
skrtas (conditioned phenomena) are the
adhimukticaryabhiimi, carita, iv, 224. adhvan (course, times), i, 12, iv, 62. -
adhimuktimanasikara (mental applica- discussion of the existence of the
tion proceding from resolution), ii, 325, past..., i, 77, ii, 260, v, 51-65.
vi, 149 and foll., viii, 143,200, 202, adhvananatva (dilra ... ), v, 107; saip-
214; adhimuktisaipjii.ana (conceiving kara (confused)~ 55;- paryanta (limit),
of a resolution), 199. iii, 177. •
adhipati (ruler), indriya (faculty), ii, 103. ekadhvika (single time period),
adhipatipratyaya (condition of domi- traiyadhvika (three time periods),
nance), ii, 307-8; phala (effect of domi- ii, 274; dvyadhvaga (two time periods),
nance), adhipaja, adhipata (dominator), tryadhvaga (three time periods),
ii, 275. excellence), dnti (afflicted view that

adhyihrta, upanita (bring near), iv, 170. this is better), v, 32, 37.
adhyiitmam (personal), i, 73. agraja (previously arisen), ii, 257.
idhyiitmika (internal), i, 15, 35, 73. aha!!).kirasa!!).ni§raya, i, 74.
adhyiivasana, vi, 245. iihira (sustenance), iii, 119-28, v 99
viii, 139 (spada, etc.). ' '
adhyavasiiya (attachment), abhisvanga
i, 41. . . ' iharati, sthitim, yiipanim, iii, 120.
adhyiUaya (intention), iv, 90; vipanna ahetuvida (theory of non-causality)
(corrupted), 93. iii, 82. '
adhyupekfya,aniisahya,vi, 154. aheya (not to be abandoned), i, 79, Add.,
ii, 188; see iv, 100, vi, 173, 192,
iidikiirmika (beginner), vi, 150 (iUubhii); viii, 209; indriya (faculties), ii, 131.
beginning stage, 287 (bodhipak,ika
[factors conducive to enlightenment]); ahi!p.Sii, viii, 137, Add.
beginner viii, 201 (apramiina ahinendriya, iii, 204, iv, 222.
[immeasurable]). · ahoriitra (day-and-night), duration, dimin-
iidik,a:11-astha (first moment of the path of ishing, iii, 157, 173, 179. .
insight), ii, 180. ahri (non-modesty), ii, 170.
adnta-druta-apari§amkita, iv, 145. ihrikya (non-modesty), ii, 164, v, 89.
adul}.khiisukha (neither pleasure nor dis- aihika §Ila (morality of sentient beings of
pleasure), ii, 115, v, 88; vedaniya (to this world), iv, 109.
be experienced neither satisfactorily nor
unsatifactorily), iv, 109 and foll. airiival}.a (king of the Nigas), v, 30.
adve~a (non-hatred), wholesome root; airyipathika (associated with proper
maitri (loving kindness), ii, 160. deportment), ii, 266, 220, vi, 158.
iigamaji prajil.ii, viii, 219. aja, arhat, iii, 135.
agamya stri, iv, 157. ajiij'ip~pa (flower of the cumin), i, 93.
igantuka klda (adventitious defilement) iijineya (horse of a good breed), iv, 205.
and pure thought, vi, 299; bhik~u, ajitajaya (subdues the unsubdued),
iv, 237; the path in the dhiitus (realms), jitidhyivasana (rules over the
ii, 262. subdued), vi, 245.
agatiki gati, iii, 42. ijiva (livelihood), ijijvapari§uddhi (pure
agauravati (lack of respect), ii, 170. _livelihood), iv, 189, vi, 126, 147.
aggail.iia, iii, 204. ijivikiibhaya (fear concerning liveli-
hood), iv, 128,248.
aghani~tha (culminating point of assem-
bled matter), iii, 168; siimantaka rupa ajil.ita (ignorant), jiiitiijil.ita (who know
(matter close to agglomerated matter), or who are ignorant), v, 91.
i, 50. ijiiatiivindriya (faculty of final and per-
ighita (displeasure), synonyms, vii, 76; fect knowledge), ijil.endriya (faculty of
vastu, ii, 158, iv, 182. perfect knowledge), ii, 109, 116, 135.
iighitavastu, vyavadinavastu, etc. ijil.a (wise person), ii, 117.
agniprabhii (light of fire), iii, 212; iijil.iim iiriigayati, ii, 209.
prave§a (entry into), v, 19; sa!!J.spadid ajil.ina, akli¥ta, (undefiled ignorance),
dihal}., iv, 155; sa!!).yoga (conjunction), i, 2; see avidyi (ignorance).
iv, 5, 7. iijiiiipanavijil.apti (vocal action consisting
agradharma (supreme factor), laukika~ of giving an order), iv, 16, 138.
i~radharma (supreme mundane factor), akiilamaral}.a (premature or untimely
Vl, 167. death), mrtyu (death), ii, 218, iii, 176.
agragriha (false conception of akalatra (non-wife, bad wife), aputra
Z698 Sanskrit-English Index-Glossary
(non-son, bad son), iii, 89. (perception-sphere of infinite space),

akilmakilrin, vii, 32. iii, 21, 112, viii, 143,209, 213.
iikampyilnukiila, iv, 108. ilkilbdhiltu, ii, 49.
akanil}tha (highest), iii, 2, 168; ,ga, akaukrtya, iv, 143.
parama (those who are destj:hed to ilkhyilyikil, iv, 190.
obtain nirviil}.a in), vi, 213. ilkiiicanyiyatana (perception-sphere of
iikira (aspect). paricchinn~k:ira vijiiiina, nothingness), viii, 143, 175.
i, 19, vii, 17. ilkiral}.a (combination), mi§ral}.a,
sa1p.vrtijiiina (conventional cognition) vyikiral}.a, of the dhyina (meditation),
seizes the svalakl}&I}.iikilra (aspects of vi, 221, 259, vii, 55.
the specific characteristics), siminya- akopyi cittavimukti (unshakable libera-
lakl}al}.ikiira (aspects of the common tion of thought), vi, 259.
characteristics), evamiikilra (of such an
aspect), vii, 15. akopyadharman (class of the unshakable
ones), vi, 240, 254, 267, vii, 87,
etymology, vii, 39. viii, 191.
the ikliras are prajiii (understanding), akriyil, akaral}.aniyama.
vii, 39;
akrtabuddhi, ii, 313.
sixteen ilkilras of the truths, vi, 164,
vii, 28. ilkrtivigraha, iii, 17.
six, of the mundane path, vi, 239, akl}a, indriya, iii, 121.
vii, 30-31. akl}al}.a, gati, iii, 11, iv, 201.
iikilras of apraI].ihita (wishlessness), akl}ara (phoneme), ii, 239,242, iii, 177.
viii, 185, dubhli (meditation on the akl}ayanivyapahira, iv, 219.
loathsome), vi, 152, inimitta (sign-
lessness), viii, 184, dharmacakra ·
akl}ema (insecure), iv, 35, 106.
(wheel of dharma), vi, 246, 248, ilkl}epa (projection), ivedha of an action,
§unyatil (emptiness), viii, 185. iv, 85.
akaral}.a (not doing), iv, 48; niyama phala-ilkl}epa or grahal}.a (projecting or
(assured or absolute abstention), sa1p.- taking of an effect), distinct from phala-
vara (restraint of not doing), akriyi- dilna (giving forth an effect),
niyama (assured abstention from one phalaprayacchana, ii, 293.
action), iv, 24, 50, 81, 85,201, vi, 218, ilkl}epa kilral}.a (projecting cause) and
269 (anadhyilcaral}.a). adhil}thina kilral}.a (supporting cause),
ikaral}.a (vinyasa'na, upanipiitana, insight iv, 27.
into the truths ... ), ikilrayati, ii, 177, ikl}epaka (to project), utpidaka (to pro-
vi, 164, vii, 78, viii, 213). duce), pravartaka (first promoting
akarmal}.yatil cittasya (inaptitude of force), iv, 37.
thought), viii, 207, ii, 157. ilkl}epaka karman (action which projects
akarmilralqta, iii, 198. an existence, which projects a generic
skeletal-effect), ii, 273, iii, 43,50, 184,
ikar11ati, ilkarl}aka, attracting, laying hold
iv, 117, 129,198,200 (l}a\f.iyatana [six
of, (a remainder of the retribution of
sense-spheres]).
life, spiritual state ... ) ii, 121, vi, 143,
167. akl}istha aiijana, i, 77 (Vyii. 78).
ikMa (space): asa1p.skrta (unconditioned akulinatildol}a (fault of not being of a
phenomenon); ilkMadhitu (elementary good family), iv, 226.
substance space): subtle riipa (material aku§ala (unwholesome, unvirtuous),
form). parapI\f.iipravrtta (procure harm to
asa1p.skrta, i, 8, ii, 279, iii, 139, Add., another), v, 41,
iv, 5, vi, 206, paropaghiltilbhisa1p.dhi, iv, 137;
akl}ema (insecure), iv, 35
object of ilkMilnantyiyatana
aklfflala (unwholesome), paramiirthatas alpecchatii (little desire), vi, 145.

(absolutely bad), iitmatas, etc., iv, 35, alpe§iikhya (lack of power), iii, 48, v, 84
uubha (bad), iik~ema (insecure),
iv, 106 · alpotsukati (absence of turmoil), iii, 196.
akujalakarmapatha (unwholesome paths amahadgata (small), vii, 19.
of action, ten), iv, 137, Add., 153, Add. amala (stainless), aniisrava (pure),
aklfflalamahiibhiimika (unwholesome iv, 255.
permeating factors), ii, 152, iii, 105; iimalakarasa, vii, 35, cp. ix, 299.
miila (root), iv, 35, 144, 170, v, 41; amaniipa!ravai;ia, iv, 86.
rlii, v, 99, vitarka (initial inquiry),
vi, 145; saqitatipravrtti (continuous amanu~ya (non-human), iii, 89, 126, 146,
stream), iv; 85. 208, iv, 164, 205.
iilambaka (concerned with the cognitive amaravitarka, v, 89, 99.
object), v, 6~ amiirdavata, v, 89.
iilambana (cognitive object) and vi~aya
1
iimi~adiina, iv, 251.
(object-field), i, 52. amitra (non-friend), anrta (non-truth),
iilambaniibhibhavana (domination over adharma (non-righteousness), akiirya
the cognitive object), viii, 213, abhi- (not-to-be-done), iii, 89.
samaya (direct realization), vi, 186. ami§riilambana (uncombined cognitive
paripii;i{lita, vyavacchinna, object), vi, 162.
sai:pbhinniilambana, iii, 108, 112. iimla, vii, 35, ix, 299.
iilambananiyama (same cognitive object), iimniiyate siitram, pramiii;iai:p kriyate,
iii, 107; parijiiana (complete cognition iii, 37 (Vii, p. 138).
of the cognitive object), v, 102, 105; iimodasahagata Goyful), v, 84.
pratighiita (encounter with the cogni-
tive object), i, 51; pratyaya (cognitive amoha (non-delusion), mahiibhiimika
object condition), ii, 306-7, v, 60, 62, (permeating thought-concomitant),
prahiii;ia (abandonment of the cognitive ii, 162; samyaksai:pkalpa (right think-
object), v, 102, 105; vastu (object), ing), ii, 160; iiniipiinasmrti (mindful-
ii, 286; vedaniya (to be experienced as ness of breathing), vi, 269.
a cognitive object), iv, 113; smrty- iimraphala, Milinda, ix, 263.
upasthana (application of mindfulness amrtadhiitucittopasai:phiira, Siitra in
as cognitive object), vi, 160. Vyii. ad iii, 40; amrtapada, vii, 85.
alai:p tii, v, 84. amiirta riipa (non-material form), v, 28,
iilasya (laziness), iii, 206. 61.
aliitacakra, vat, bhriinti, i, 93, iii, 212, anabhidhyii (non-covetousness), iv, 180.
v, 25. anabhiliipya (unpronouncable), akathya,
alobha (non-greed), see ku§alamiila ii, 243.
(wholesome root); ii, 160 (udvega, anabhiriddhi, vii, 76.
anisakti), vi, 146 (sai:pt~ti), 152, 269
(a§ubhii bhiivana [meditation on the anabhisai:pskiiraparinirviiyin (obtaining
loathsome]), viii, 197, 206,_ nirviii;ia without effort), vi, 210; vihin,
miirga, viii, 179, vipiikaja citta
iilocana, i, 75. (thought that is retribution), iv, 41.
iiloka (glow), vari;iariipa (color-visible anabhisai:pskiirei;ia (without making an
form), i, 16; sai:pjiii (light-ideation) and effort), iii, 199, vi, 154.
styiinamiddha (lethargy-sleepiness),
v, 99, vii, 104; bhiivanii (observation of aniibhogena (without instigation of
light), vii, 104, 123; action), iii, 200; aniibhoga jiiiina,
dharmanidhyiinak~iinti, vi, 163. vii, 88; lak~a~ii priti Goy that is free
from tilting toward any object),
alpabahuprave§ava§itva, vii, 83. viii, 148.
alpiiyus (short life), iv, 186. anabhraka (cloudless), iii, 2.
aniideyavacanatii (certainly abstain), vi, 180,190, 199,238,270;samiidhi

ix, 186. (concentration), vi, 167.
anadhi'.lthiina (no support), avastuka anantaviin loka];t (world is infinite),
kle§a (defilements with no support), ix, 267.
vi, 257. ananyacitta, iv, 178.
anadhyiicaral}.a (certainly abstain), iv, 85. ananyagatika si1tra, iii, 42.
aniigiimin (non-returner), iii, 39, iv, 119, iiniipiinasmrti (mindfulness of breathing),
v, 116, vi, 209,220 (parivrttajanman), smrta (mindfulness of breathing),
223-26. vi, 148, 153-58, Add. 269.
aniigamiphala (fruit of the stage of being anapatriipya, atrapii (shamt>''!ssness),
a non-returner), indriyas, ii, 136, prati- ii, 164, 170, iv, 99, v, 89.
pannaka (candidate), vi, 195.
aniirjavatii, v, 89.
anagamya (preparatory meditation),
vi, 228, ii, 133, iv, 51, v, 112, vi, 235, aniirvyavyavahiira, iv, 161.
271, viii, 179, 181; aniigamya dhyiina aniisrava (free from fluxes), amala,
(Vyut.). lokottara (supramundane), adhiitviipta,
anagamyii stri (this woman is allowed), defined, i, 6.
iv, 183. · iikiiras (aspects) of the truths, vii, 28.
aniigata (future), anagiito 'dhvii, iv, 5; indriya (faculties), ii, 105, 109, 116,
aladhiitmaka (future), iii, 79, dharma- 118
svalakl(lai;tiid diira];t (distanced from the karman (action), iv, 130.
self-characteristic of the factor), v, 108.
- the fate of the present, v, 65, vii, 33. - citta (thought), biktia (those in train-
not samanantarapratyaya (condition as ing), a§aikl(la (those beyond training),
the equivalent and immediate antece- ii, 316, iv, 40.
dent), being vyiikula (confounded), jiiiina (cognition), vii, 4, 10, i, 29.
ii, 261, 303, nor sabhigahetu (homoge- dharma (factor), i, 51, ii, 271, 292, 298,
neous cause), 257, but vipiikahetu iii, 8, iv, 27; tyiiga, 100.
(ripening cause), 261
dhyiinavyavakiral}.a, iii, 2, vi, 221.
(piirvapucimatabhiiva).
prajiiii (understanding), vi, 246-47.
aniigate jiiiinam, ii, 303, vii, 89.
mahiibhi1ta (fundamental material ele-
aniigataphalacihna, ii, 304. ments)? iv, 27, ri1pa, iv, 18-19.
aniihiira (counter-nourishment), e.g. v, 99. miirga (path), how it is brought about,
aniijiiiitam... indriya (faculty of coming vi, 167.
to know what is as yet unknown),
vi~ayiipaviida, iv, 171.
ii, 109, 116, 134.
saipvara (restraint), i, 20, iv, 18, 43, 50.
iinanda (bliss), ii, 112.
samiipatti (meditative attainment),
ananta (infinities), four, iii, 10. liibha (acquisition), viii, 144, 166, 177.
ananta manovijiiiina (unlimited mental skandha (aggregate), i, 48, iv, 77,
consciousness), i, 75, vii, 45.
vi, 297.
anantarabhivin (continue to exist), anasruta, iv, 96.
ii, 247.
aniitmaka (nonself), aspect of dul}.kha-
iinantarika samiidhi, dai;i.~a, vi, 190.
satya (truth of unsatisfactoriness),
iinantarya (immediately successive), vii, 31-33.
iii, 41, 137, 182, iv, 78,201,204; kirin, aniitmiina];t sarve dharmii];t, ix, 252.
177, s'lbhiga (immediately successive
retribution), 219. anavakii~a. iii, 198.
iinantaryamiirga (unhindered path) (and aniivaral}.abhiivamiitra, ii, 246, 288.
vimuktimiirga [path of liberation]) anavatapta hrada, iii, 147.
ii, 135,281,287, iv, 131, 171, v, 103, ana§ana (vrata) v, 76.
ana§vasik:a (not inspire confidence), existence, v, 29; nirodha (cessation),

vi, 269. i, 10, 35, viii, 189-90; prirthani
ar_i.(,iaja, iii, 27-28, 55. (desire), v, 30.
andha, iv, 135, Add. anivartanatigU.Q.a (quality of not with-
drawing), iv, 226.
andhakara (darkness) (a r'iipa [visible
form]), i, 16. anivartya (turned away), iii, 47.
andhavacana (what an obscure state- anivrtavyak:rta (unobscured-non-de-
ment!), ix, 233. fined), citta (thought), karman (action);
four, five types, ii, 189, 265, 289, 319-
aneiija (immovable), iv, 106. 21, iv, 198,255, vii, 51
anekavidha rddhivil}aya, vii, 98. aniyata (undetermined), aniyatavipika
anga (member), pravacaniiliga (twelve- (undetermined in regard to the retribu-
membered scriptures), vi, 194 Add. tion), etc., iv, 85, 115, 117.
anga, pratyanga, iii, 27, 204. aniyata (undetermined), class of caittas
angibhiiva (predominant force), ii, 288. (thought-concomitants), ii, 165.
anguli (fingerwidth), iii, 178; parvan, aniyatara4i (category that is not
178; agra, i, 77. predestined), iii, 137.
anidadana (invisible), i, 51. aiijaniiiijana§aliikidadana, vii, 45.
anikasa:qidadana, iv, 190. antagriihadnti (afflicted view of holding
to an extreme), iv, 41, v, 17, 41, ix, 270.
a-nimajjana (not plunge), vi, 213.
anta:Q,kalpa (intermediate or small aeon),
animitta (signlessness), nirvii-9-a, iii, 181.
viii, 185.
anta~piiti, iv, 96.
animittasamadhi (concentration of sign-
lessness), viii, 185, inimittanimitta anta~simaparyiipanna, iv, 156.
(signlessness of signlessness), 189. antara deva (gods of the intermediate
anindriya kirya (lacking the faculties), existence) ? , iii, 38.
iv, 154. antarabhava (intermediate existence),
aniiijana (free from agitation), iii, 216. iii, 14, 31, 36-50, 118-19, 131, iv, 119,
176, vi, 201,216,220, vii, 103, ix, 258.
aniiijya dhyana (meditation free from
agitation), iii, 216 (anejya [not agi- intariibhavika vipiika (retribution in the
tated]), iv, 107, vi, 177, viii, 161. intermediate existence), iv, 129.
iiniil.jya k:arman (immovable action), antarakalpa (intermediate aeon), iii, 175,
iii, 84, iv, 106. 181, iv, 207.
aniiijyasa:qipre,agiimini, iv, 108. antarimara-9-a (premature death), mrtyu,
ii, 279, iii, 176.
anirdharyama-9-a, pariccheda, iv, 12.
antaraparinirvayin (those who obtain
anitartha (not of explicit meaning), nirvii-9-a in an intermediate existence),
iii, 61, ix, 247. iii, 39, 123, vi, 210,217,220,226.
anitya (impermanent), aspect of d~kha- antaraparinirvrti (those for whom
satya (truth of unsatisfactoriness), nirvi-9-a occurs in the interval), vi, 210.
vii, 31; impermanent and unsatisfactory,
vi, 128; anitya vata sa:qiskiri~ (imper- antaravasa (abiding in the interval),
manent are the conditioning forces), iii, 42.
ii, 239. antarayakara (causing a hindrance),
anityata (impermanence), characteristic vi, 259, antarayikadharmavyikara-9-a-
of the sa:qiskrta (conditioned phenom- vaitiradya (fearlessness in declaring
ena), ii, 222; anityatanityata (imper- the factors that are hindrances), vii, 75.
manence-of-impermanence), ii, 225. antariki, iii, 4.
anityatiitfl}.Q.ii (craving for imperma- antarmukhapravrtta (turned inward),
nence), vibhavatni-9-a (craving for non- iv, 33, 40, 74, v, 8.
antevisin, ii, 172. iinuip.anikajiiiina, vi, 247.

antike dharmiil}. (near factors), v, 107. anumodaniicetanii, iv, 227.
antyacitta, ii, 305, iii, 133, vi, 262. anunaya (lust), v, 81, saip.spada (contact
a,;tu, paramiii;iu (molecule, atom), the of lust), iii, 100, saip.yojana (fetter of
dravyaparamiii;iu (real-entity atom) and lust), v, 82-83.
saip.ghiitaparamiii;iu (composite mole- anupiidiina (non-grasping), ii, 285.
cule), ii, 144; anidadana (impercepti- anuP.adi,tajiiiina (uninstructed cognition),
ble), apratigha (not susceptible to resis- vu, 82.
tance)(?), amurta (non-material) i 25
94. ' ' ' anupadrotar (not oppress), ii, 247.
dimension, ii, 232, iii, 177-78, Add.; anupakramadharman (cannot be killed
contact, i, 89, iii, 213; atom and by an attack of another), iv, 206.
skandha (aggregate) ... , i, 39, and rupa anupatita, ix, 249.
(material form), i, 25, and indriyas anupiitta (non-appropriated), anupiittiki
(sense-faculties), i, 93. (non-appropriated), i, 63, iv, 28.
atom of the Vai§efika, iii, 212. samcita anupa§yanii (contemplate), vi, 160 anu-
(in aggregation), viprakrrna · pa§yin (contemplator). '
(dispersion), i, 67, v, 61, vi, 141.
anupriipti (secondary possession), i, 79.
van;ia (color) paramiinu and samstiina anupravrajiimi, iv, 72.
(shape) paramiii;iu, i, i6, iv, 10. ·
anupurviibhisamaya, vi, 185, vii, 31.
paramiii;iupasarpai;ia, iii, 211.
anubadhnanti (binding), v, 79. iinupurvak~ (successive ones), ii, 135,
V, 116, VI, 210, 232, Viii, 166.
anubandha (serial continuity; trace· with
its consequences; connection), p;aviiha
anurak,ai;iiidharman (those who are capa-
ble of guarding themselves, arhat (per-
(flux), i, 21, iv, 64, v, 5, vii, 83 (viisanii
fected being] vi, 251.
[trace]).
anu§iisanavidhii (modes of teaching)
anubhava (mode of experienced vii, 111. '
~ensation), anubhuti, upabhoga, i, 27;
Jfi.iina (cognition), v, 7. anu§iisani, pritihiirya (miracle of teach-
ing), iv, 41, vii, 111.
anubuddha, vi, 265.
anu§aya (proclivity), chap. v. summary, 1
anudharmam anusaddam karma
and foll.; etymology, 78; number, 9, 13,
iv, 140; dharmasyilnudharma~ prati
vii, 76. · ' 21; pervasive proclivities, etc., 31;
order of production, 71; relation with
anugama (following), vi, 155 paryavasthiina (envelopment), 3, 73;
(iiniipiinasmrti [mindfulness of breath- with gatis (planes of existence), iii, 14;
ing]). · abandonment, v, 10; having a pure
anugraha (comforting) of the indriyas -Qbject, 34.
(sense-faculties) and mahiibhutas (fun- an~§ayana (adhere or grow), i, 14, iii, 8,
damental material elements) iii 121 · IV, 171, V, 2, 9, 37 (twofold), 71, 78.
manasikira (promoting me~tal 'applica-
anu§ayitil}. (upasevitil}.) skandhi ranaih,
tion)(?) viii, 201. - iii, 124, iv 20 156 ~14. .
233,245, vi, 297. ' ' '
anu§ete (adhere, grow), anu§erate, iii, 8,
anugriihaka (beneficial), i, 18 (ma
v, 70, 79, 87.
[cold]), iii, 124, vi, 155.
anu§riivayati, iv, 163'.
anujvala (?), anukula, iv, 168.
anusangiiniiip. punal}. pratyanusaJigiil}.,_
anukirtayati (congratulating)(?), iv, 141.
iv, 13.
anulakfai;ias (secondary characteristics) of
a,;tusahagata (minute and concomitant),
the saip.skrta (conditioned phenomena), anus)lliagata, ii, 245, iv, 172.
ii, 224.
anumiina (inference), vii, 88-89. anusmarai;iavikal pa (conceptualizing
activity consisting of recollecting), aparihiil}adharman (not susceptible of

i, 60. retrogression), iv, 118, vi, 261.
anutiipa (remorse), ii, 166, iv, 243. aparihiil}iviidin (masters who deny the
anutpiidajfi.iina (cognition of non-arising), retrog_ressing), vi, 268.
vi, 240,282, vii, 3, 5, 9, 14, 27. aparihiil}Iyaku§alamiilaprave:§a
anutpattidharman (not destined to arise), (obtaining that the wholesome roots
dharmin, dharmaka, dharmikii, cannot be lost), vi, 287.
dharmatii, i, 10, 5-76, ii, 250, 266, aparijfi.ata kleja (defilements are not
vi, 152, 174. completely known), v, 72, 110.
anuttara (without superior), citta aparipii.rl}akirin (not being a lay prac-
(thought), vii, 20; mok,a (liberation), titioner of five rules), iv, 73.
nirvii:Q.a, iv, 255, v, 63. aparisphutamanovijiiana (Sautriintika,
anuvartaka (second promoting force), Vasumitra), ii, 210.
iv, 27, 37. apariyapanna = dhatvanapta, ii, 187.
anuvrtti (continuance), iv, 27. apatha eva catra §aral}axp... ix, 254.
anuvyafi.janagriihin, i. 83. apathya~adha, iv, 35.
anuvyafi.janasaxppad, vii, 85. apatrapya (shame), ii, l 6q, 171.
anvayajfi.iina (subsequent cognition), apatti (transgression), maulI (primary),
v, 35, vi, 184, vii, 5, 13--,14. iv, 95.
anyiipoha (analysis), vi, 140. apavadadnti (afflicted view consisting of
anyathiitva (change, modification), denying), v, 18.
bhiiva, ii, 223, iii, 143. apiiya (unfortunate planes of existence),
anyiyena (unjust manner), iv, 166. iv, 203, vi, 174.
anyonyajanakabhiiva (mutual iipiiyika (unfortunate plane of existence),
generation), iii, 102. iv, [04, 173.
anyonyiinyathitva (difference in relative apiiyikatva (retributed in an unfortunate
dependence), v, 54. plane of existence), iv. 80.
apacaya (diminution), upaghita, i, 69. aple§akhya (low rank), iii, 48, v, 84.
apade§a, kiila, mahi, iii, 104, ix, 246. aprabhii.ta (small in quantity), vi, 146.
apaharal}a (stealing), iv, 178. apramiida (diligence, heedfulness,
apahriisa (shortened), iii, f06. vigilance), ku§alamahiibhii.mika
(wholesome permeating factors),
apakara, iv, 124. ii, 257; aliga (member) of the upaviisa
apakartua (diminution), iii, 193. (fasting), iv, 67; necessary for the
apak~ila (calamities), dul}.khakiral}a §aik~a (those in training), vi, 259.
(causes of suffering), vii, 32; of the apramli.I}a (immeasurable), bhiivana
dhyanas (meditations), iii, 184, 215, (culitvation), iv, 245, viii, 196-203;
viii, 161; of the divyacak~us (divine practiced with vitariiga (detachment),
eye), iii, 46. iv, 251; prayoga (preparatory stage),
a paw anyaniipratisaxpyukta vitarka, 251, viii, 200.
v. 89. apramaI].iibha (immeasurable light),
iipannapiiriijika (guilty of a primary apramiil}a§ubha (immeasurable
transgression), iv, 95-96. beauty), gods, iii, 2, 19, 171. ..
apara = §iistrakira, iii, 114. apral}ihita samiidhi (concentration of
wishlessness), viii, 185;
apariinte saxpmoha (delusion connected apral}ihitiipral}ihita (wishlessness of
with the future), vii, 108. wishlessness), 189.
aparaparyiiyavedaniya karman (actions apral}Ha (poor in quality), aprabhii.ta,
the effects of which are to be vi, 145; viii, 190.
experienced later), iv, 115, vi, 216.
apri~tap~rihi:Qi (rt:trogressing from that conflict), i, 13-14.

which 1s not acquired), vi, 267. ara:Qii samiipatti (meditative attainment of
apripti (non-possession), ii, 179-94. being without conflict), libhin iv 121-
aprirdurbhiva (non-appearance) bhuti 123, vii, 85, 87. ' '
ii, 285. ' ' ara:Qya (hermitage), iii, 179, Add.
aprasiidika (disfavorable), iv, 128. ar~ti (dis_~~>ntent), muditi (sympathetic
apratigha (non-resistant), i 41 · van JOY), Vlll, 196; V. 89, 99.
iii, 47. ' ' ' arbuda, embryo, ii, 255, iii, 62; hell
apratisaipdhi (non-birth), ii, 285. iii, 154, 176; dmi (afflicted view),
~Ilirbuda (abscess of bad morality),
apratisaipdhika cittaccheda (cutting off IV, 211.
of thought not being associated with
being reborn), iii, 134, duhkha (unsatis- ardhapluta (half-leaper), vi, 213.
factoriness), 205. · arh~t (perfected being), defined, iv, 119,
apratisaipjiiin, i, 48, Vyii. 57. VI, 230, paramirthabhiksu (ultimate
fully ordained monk), muni (absolute
apratisaipkhyiinirodha (cessation not due silent one), iv, 97, 134. see daiksa
to deliberation), i, 19, ii, 279 vi 171· (those beyond training). ·
174, viii, 189-90, 209 (asamkh;ayi'
t,ayal].). · nine classes, vi, 272, six types 251. ·
ret~o~ressing from and regaining of the
apratisaipkhyiya upet,a (equanimity not fruit, 1v, 119, v, 117, vi, 251.
preceded by deliberation), iii, 114.
~rayaparavrtti (renewing of the basis),
apratisaipyukta (not included [in the IV, 123 .
. realms)), aniisrava (pure), vii, 29.
niyata (determined) actions, iv, 121-23.
aprati,thita, iii, 139.
antya citta, ii, 305, iii, 133, vi, 262.
apratiAatii (lack of veneration), ii, 170.
iyul]. sall,lskirasthipana, ii, 132.
apratyaya (discontent), vii, 76.
indriyas (faculties), ii, 137.
iipriyate, iidaraip karoti, vii, 85.
dina (offering) to the arhats (perfected
iptavacana (word of an authoritative beings), iii, 129.
person), vi, 143.
laukikacitta (mundane thought)
iipti = priipti, iv, 87. iii, 115, vi, 300. '
apU:Qya (non-meritorious), defined iii 84· vedani (sensation), ii, 115.
karman (action), iv, 106. ' ' '
~kandhas siisrava (impure aggregates),
apiirva (anew), iv, 94, vi, 172 1, 13.
· (pritimoki,asaipvara [pratimoksa
restraint. .. )) · svacittidhirijyapripta (obtaining
supremacy over their thought), vii, 62.
apiirvaii,i vico yuktil]. (to speak thus is to
be contradictory in one's terms), v, 57. in the absence of the law, vi, 204.
apiirvotpatti, ix, 260. mrdvindriyasaipgrhita arhattva
(status of perfect being associated with
ipya (water), candrakintitmaka dull praxis-oriented faculties), vi, 263.
(celestial palace of the moon), iii, 157.
arhattvavimukti (liberation constitut-
iipyayanti, iv, 157; ipyiyiki, 214. i~g the status of the perfected being),
iiriigayati ijiiiim, ii, 209. VI, 261; pratipannak.a (candidate)
iraki,ii cittasya, ii, 157. vi, 227. '
iirakfa:Qa, vii, 67, Add. arhantid~a:Qa, iv, 219.
arak11ya, vii, 67, Add. arhaccak11uridayas (siisrava?), Vyii. ad
i. 607.
iriimasaipjiii (ideation of a pleasure
grove)..• iii, 55; svapna, 44. iirogya (absence of sickness) (nirvana)
ii, 122, iv, 34. · '
ara:Qa (without conflict), sara:Qa (with
iiroha, uttaratii, iii, 17. incapable of the path; with svapara-

artha (object-referent), vi~ayii (object- sa1p.tiinaparicchediibhiiva, vii, 125.
field), i, 14; niimnii abhidheya~, i, 12; see particularly iii, 15 (antariiparinir-
and niiman (name), vi, 143; and speech, viii.ia [those obtaining nirviii.ia in the
ii, 149; cintiimay'i prajiiii (object of interval] ?), ii, 129-30, 132-33 (indriyas
understanding derived from reflection), [faculties], death), 243 (niiman [name]),
vi, 143, 152. 318 (thoughts of), iv, 31 (pure avijiiapti
arthiibhijiiii (person who understands the [non-informative]), vii, 88 (cognized by
meaning), iv, 159. prai.iidhijil.iina [cognition resulting .
from a resolve]); 102-4, 125 (abhijiiii
arthacaryiisatp.piidana, vii, 82. [superknowledge]), viii, 143 (cittHraya
arthaccheda (cutting off the object-ref~t- [basis of thought]).
ent), iv, 102. iir'iipya-ni~yanda (equal outflow of
artha~ pratisarai.iam, ix, 246. iiriipya), vii, 88 (characteristics of the
arthajiiiipana (comes to be known1by persons who were there ... ); maula
others), vi, 248. · samiipatti (fundamental meditative
attainment), iii, 113; riiga (attachment),
arthamiitra (object-referent its~lf), vise~a iii, 9; samiipatti (meditative attain-
(particulars of the object-re~erent), ment), vihiira (practice), viii, 216,
iii, 95. vii, 88.
uttamiirtha (supreme goal), iv, 239; iiriipyadhiitu-deva (gods of the realm of
paramiirtha... immateriality), iii, 173; sattva (sentient
arthapratisa1p.vid (unhindered knowledge being), cittasa1p.tiina (stream of
of the designated thing), meaning of the thought), viii, 136, iii, 5;
word artha, vii, 90, 92; pratisa1p.vedin, satp.prayuktadharma, iii, 8; upapatti
i, 48 (vimuktyiiyatana [gates of arrival (birth), viii, 136.
into liberation]). iirupyaia (those who obtain nirvai.ia in
arthaviida (meaning expressed), iv, 158. iirupya) and upaga (those who go to
arthopasa1p.hita, v, 46. iirupya), vi, 215; upapatti (birth),
viii, 133-35; carita (conduct), vii, 88.
iiriipya (formless), distinguishing the
samiipattis (meditative attainments) and arvati, gacchati, iii, 47.
the upapattis (births) of iiriipya, four, iirya (noble one), etym. iii, 137; defini-
the first described in chap. viii, the tion, v, 28, opposed to pfthagjana
second in chap. iii and viii, 133-35. - (ordinary wor;ldling).
the realm of immateriality is above the sakalabandhana (bound by all bond-
realm of fine-materiality, but it is not a ages), iidik~ai.iastha (in the first
place, ii, 132, iii, 4-5, 15; the orthodox moment of the path of insight), ii, 180.
opinion is that there is no riipa (material
form) among the sentient beings of iirya and asatp.jil.isamiipatti (attainment
formless existence, i, 32, viii, 135-43; of non-ideation), ii, 202; kiimariiga
the realm of immateriality is satp.jil.ii- (attachment to pleasure), v, 24; citta-
prabhiivita (characterized by ideation) k~epa (mental trouble), iv, 127; parijiiii
and sai:p.skiiraprabhiivita (characterized (complete knowledge), v, 114; prakrti-
by intention) i, 43; hence the problem siivadya, iv, 85; craving for existence
how the sentient beings can exist there, (bhavatm1ii), v, 30; mahiibrahmii,
how they take up again riipa (material vi, 214; miinavidhii (types of conceit),
form) when they retrogress from it, etc. v, 31; sukhaviparyiisa (mistaken
iii, 5, viii, 142-43. view of the belief in happiness), sat.tva-
satp.j:iiii (ideation of sentient being),
distancing from the realm of desire smrtisa1p.pramo~a, v, 25.
through the four kinds of diiratas
(distancing), ii, 316, iv, 31; siinta iirya and the quality of Indra, v, 30.
vimok~a (peaceful liberation), viii, 140; iirya rddhi (supernormal accomplish-
samathaikarasa, viii, 157; not very ments of the noble ones), vii, 111,
favorable to the path, the fourth is viii, 210; kiintama, vi, 293;
kiualatyiga, iv, 100; deiani'i, ix, 195; Mii.modaka (cakes of hope), iii, 125.
dharma (= sukladharma) vi, 199-200. uarp.suila (morality of hope), iv, 248.
iiryamiirgapriyogika (noble path dani (rain of stones), iv, 187.
acquired thorugh the path of
application) (~magata [heat], etc.) a§anivat, buddha and sarp.gha commu-
vi, 163; samipanna (person who is nity), iv, 225.
traveling on the noble path), (the person datha (honest), v, 46.
who is established on the noble path Maya (intent), iv, 24; = dhii.tu, in nanii.-
(stha), iv, 55. dhiitujiiii.na (cognition of the different
iryaprajiii (noble understanding), vi, 258, acquired dispositions of sentient
bhil;ii (ii.cyan language), iii, 146, 165. beings), vii, 70; cala (movable), guc;tha
iiryapudgalas (noble one), vi, 230, 232; (hidden), drc;tha (fixed), iv, 174-75;
chap. vi; taik~a (those in training), papa (bad), iv, 174, 176, 182-83.
daik:fa (those beyond training); uayavipanna (lost the intent), iv, 176;
difference of gotra (family), etc. §uddhi (avetyaprasiida), vi, 205 .
.iiryavarp.§a (lineage of the noble one), a§caryadharmasarp.pad (perfection of
vi, 146; vihiira (abode), vi, 259, marvelous qualities), vividha (multiple)
viii, 187; vyavahira (vocal behavior), and nija (natural), vii, 83.
iv, 159; §Ile 'vetya prasiidal;t (morality a&e~aprahiii;ia (complete abandonment),
and perfect confidence), vi, 293; ii, 284.
sarp.vara (restraint), iv, 184; satya
(truth), vi, 122-23, 127, 186, 188; a&lokabhaya (fear of a bad reputation),
sabhii.gatii. (homogeneity), ii, 197. iv, 128, 248.
a§aik~a (those beyond training), arhat Mraddhya (non-faith), ii, 162.
(perfected being), vi, 230-31; complete, asraya (basis)= body, urita (the sup-
277; the thought of the a§aik~a (those ported) = thought, iii, 126.
beyond training), when it arises, 298; uraya in contrast to bhoga (objects of
slisrava (impure) and laukika enjoyment); iv, 1.
(mundane) body and thought, 300,
a&raya of the ~aik~as (those in training),
vii, 25.
etc. iv, 78-79.
how are the kii.madharmas (factors of
uraya miirgaviruddha, iv, 217.
the realm of desire) cognized, vii, 28.
uraya, adhi,thiina (basis), vastu (object),
a§aikfa (those beyond training), two
basis, iv, 232. - the dhyiinas (medita-
jil.ii.nas (cognitions), vi, 230, vii, 6; nine tions) are uraya (basis) of the gm;,.as
types, vi, 272; ten ab.gas (members),
(qualities), viii, 127. - the educated
. 295; eight balas (powers), 265.
monk is uraya (basis) of the schism. -
a§ai1q1a karman (actions of those beyond the sense-faculty, uraya (basis) of the
training) (mauneyya [silence]), iv, 133. consciousness, i, 95.
a§aik,adharma (factors of those beyond ii.graya (basis), sarp.tiina (stream),
training), iv, 130. sendriyaka kiiya (body endowed with
a§ait,amiirga (path of those beyond sense-faculties), iitmabhiiva (person or
training), vi, 149,253,258. individual), ,ac;tiiyatana (six sense-
a§aik,a&iinyatii.samii.dhi (concentration of spheres), object of the idea of self, i, 37,
emptiness of those beyond training), 63, ii, 110,284, iii, 126, 132, iv, 101,
217, v, 8, vi, 148, vji, 52.
viii, 188.
ii.sraya-avasthiivi~e~a (distinctive condi-
a§aiqi samyagdnti (right view of those
beyond training), i, 81, vi, 240, vii, 6. tion of the corporeal basis), ii, 214,
ix, 275.
a§ait,r vidyii. (clear knowledge of those
beyond training), vii, 108-12. Mrayaparivrtti (renewal of the basis),
paravrtti (transmutation of the cor-
a§akya (out of reach), iv, 90. poreal basis), vikopana (overturning),
atiikyaputriya, iv, 96. iv, 24, 44, 94, 121,123,213, vii, 81,
viii, 211. iisadya dina (giving to those near),

iitrayapratibaddha citta (thought bound iv, 239.
to the body), iii, 133; mrdukarai:,.a, asakta jil.ina (unimpeded cognition),
iii, 215; viparii:,.iima (decaying of the asanga j:liina (unobstructed cognition),
body), iii, 132; vipiidana (injuring of asaktatii (unimpededness), vii, 88, 90,
the basis), iv, 78; vijefaliibha (having 94.
acquired a personality favorable to the asamihita (non-concentrated), i, 51,
path, vi, 220; saqitatipratibaddha iiyus vii, 20.
(life-force is bound to the stream of the
body), ii, 218. asamasamskandha, vi, 297.
anylirayodaya, iv, 62, 152; avijnapty- asamavadhiina (not simultaneous), iv, 6.
liraya (basis of the non-informative asamayavimukta (not-circumstantially
action), iv, 27; pui:,.yaprayoguraya liberated), vi, 251-52, viii, 174.
(basis of the preparatory action of asa!Jlbandha, uparama, vii, 33.
merit), iv, 232; vijil.inliraya (basis of
consciousness), i, 95, iii, 135. asaqibhinnilambana (no variety in the
cognitive object or uncombined cogni-
lirayatyiga (discarding of the basis), tive object), iii, 108, vi, 162.
vikopana (overturning of the basis),
iv, 95, 101; da~thulya (bad state), v, 2. isa!Jljil.ita, adhyiropita, iii, 105.
liritya = adhi~thiya, iii, 113. iisaqiji!.ika (state of non-ideation), ii, 199,
viii, 144; pravivik,a (desire to enter
a§rutaviin, iii, 87. among the sentient beings without
afobhi bhivani (meditation of the ideation), iii, 22.
loathsome), i, 48, ii, 166, vi, 148, 152, asaqijfi.isamipatti (attainment of non-
269, viii, 197, 204-5, 207,209. ideation), its prayoga (preparative), its
a§ucimrak,itamarkatasvapna, iii, 44. pratyayas (conditions), its fruit, ii, 132,
a§ukla (not white), karman (action), 200,211,310, iv, 200.
iv, 129. asaqijfi.isattva, deva (gods without idea-
a&va ijineya (horse of good breed), tion), ii, 199-200, iii, 4, 22, 132,
iv,205. iv, 201, vi, 174, viii, 136.
a~vabandhiyavat, iii, 9. asaqijil.isattviiyatana (sources of the sen-
tient beings without ideation), i, 48.
Mvakari:,.a, iii, 141.
asa!Jlkhya (innumerable), uaqikhyeya,
Mviisapra§viisa (in-breathing and out- iii, 189-90, Add.
breathing), bhiimicitta (thought
belongs to a stage in which there is), asaqikhyayii kfaya (destruction/exhaus-
iii, 215, iv, 154, vi, 157, viii, 161. •tion not due to investigation), viii, 189.
a~fii:O.ga miirga (noble eightfold path), a asaqikhyeyakalpa (innumerable aeon),
wheel, vi, 246. iii, 188, iv, 222,224.
a~tama bhava (eighth existence), iv, 203, asa!JlmOfa, sa!Jlprakhyina, vii, 92.
vi, 17 4, 200. asaqiprajanya (non-introspection), ii, 162,
a~tamaka (eighth noble one), vi, 201. vi, 286 (and prajii.a [understanding]).
asabhiiga (non-homogeneous, without a asatjlsJqta (unconditioned phenomena),
similar) or tatsabhiiga (partially their number, i, 7; real i, 13, 42, ii, 277
homogeneous), i, 75. and foll. is not kathiivastu (ground of
discourse), i, 12; nor skandha (aggre-
asabhiiga nirviii:,.a (nirviii:ia is without a gate), i, 41, nor simply uparama (ceas-
similar), i, 9, asabhiigiinuvartanii, v, 89. ing), i, 42; is dharmiiyatana (sense-
asadiilambana citta (thought having foi; sphere of factors), 'dharmadhiitu (sense-
its cognitive object non-existent things), element of factors), i, 30; has neither
v, 63. cause nor effect, ii, 276; always the
asadvikalpa (conceptualizing activity of same, ii, 224; does not arise, ii, 237;
that which dQt:s not exist), iv, 125. near, v, 107.
asatpsJqtabuddhi, ii, 313. consisting of the realization) (asaik~I [of

asai'81qtii vimukti (unconditioned those beyond training]) vii, 71, 100,
liberation), vi, 296, 301. 108.
satpskrta (conditioned) and asatpskrta iisravasthiiniya, vi, 265.
(unconditioned) fruit of the path, astatpgama (definitive passing away),
vi, 241. ii, 285.
asatpt~ti (discontented), vi, 145. asthiina (having no place), iiriipyadhiitu,
asamudiiciira (no longer in present iii, 4.
operation), vi, 189. asthiinam anavakii§a]?. ... iii, 198.
asatpvara (non-restraint), iv, 57; tyiiga asthira (unfirm) (parihai;iadharrnan [sub-
(discarding), 100. ject to retrogression]) iv, 118.
iisatpvarika (non-restrained), iv, 62, 91. asthisatpdhi (joint), vii, 73.
asatpyogavastu (disconnected thing), i, 9, asthisatpghiita (bones) of Kii§yapa,
v, 105. vii, 120.
iisana (sitting), ekiisana (one sitting), asthi§pi.khalii (chain of bones) (sailkala,
ii, 206, vi, 177. Lueders), vi, 150, Add.
iisanniibhik~:i;tiibhyiisa, viii, 216. astidnti ([right] viewing of the existence
iisanniibhisatpbodhi (near to enlighten- [of cause and effect]), iv, 175.
ment), iv, 221; mara:i;iakiila, iii, 118. asti§abda (word existence), v, 58; speak-
asiitii vedanii (disagreeable sensation), ing of the abhiiva (non-existence) of the
ii, 113. sound, ii, 282.
asattulya, ii, 247. asura (demi-god), which gati (plane of
existence), iii, 11, Add.; pura (city),
asattva (non-sentient being), asattviikhya 159.
(non-indicative of sentient beings).,
i, 17, iv, 87, 146. iisviidanasatpprayukta samiidhi (concen-
tration associated with enjoyment),
iisayanti satpsiire (make beings settle in dhyiina (meditation), samiipatti (medi-
cyclic existence), v, 79. tative attainment), v, 8, 43, vi, 222,
iisevita (practiced assiduously), bhiivita -viii, 132, 144.
(cultivated), bahulikrta (developed or atapa (without heat [of passion]), god,
much practiced), iv, 85, 18§-8_8, iii, 2.
viii, 192.
iitapa (sun-light), i, 16, iii, 120.
asidhiirii, i, 74, vii, 45.
atata (teeth chattering), iii, 154, 176.
asipattravana (forest the leaves of which
are swords), iii, 151. iitavikakotta, iii, 4.
asmimiina (conceit of egoism, ofl am) atibahuvistaraprakiiravisiirin, iii, 98, kar.
iii, 84, v, 27, 41. 30b.
asmitii (egotism) and satkiiyadnti atidhiivati, i. 86.
(afflicted view of self), v, 31. atidhyiiyitvatp jfieyel;lu, iii, 46.
asmity (I am) abhedena (without atjdurjfiiina (very difficult to cognize),
distinguishing), vii, 34. ii, 159.
iispada, iispadatva, iv, 86. atikrii.nta (surpassing), iv, 74; manaskii.ra,
iisrava (flux), v, 79; mala (stain), ii, 119; vi, 151.
isravak~aya (exhaustion of fluxes), atinyuna (lower), ii, 274.
viii, 175, k1;1ayajfiiinabala (power of the atita (time period of the past) adhvan,
cognition of exhaustion of fluxes), i, 35, 62, ii, 231,293, iv, 5, 87, v, 106-
k~ayasiik~iitkiiriibhijfiii (superknowl- 8, ix, 233; atitadu]?.khaprahiii;,.a (aban-
edge consisting of the realization of the donment of past suffering), ii, 281.
cognition of exhaustion of fluxes),
siik~itkriyiividyii (clear knowledge ativaktar, iii, 53.
Sanskrit-English Index-Glqssary 27!09
iitma-grah~a (constituting a self), i, 40; iitmopaniiyikii ddanii, viii, 195.

griihavastu (object of the idea of self), atra saiptiine, iv, 82.
vi, 148, ix, 230; tnu;iii (craving for
the I), v, 32; damana (well-tamed self), atyantaprahiii;ia (definitive abandon-
i, 74; dnti (afflicted view of self), ment), vii, 83; vimukti (definitively
iii, 84, 90, v, 22, 32, vi, 258 (sai:ptiraka liberated), vi, 252; §inti (definitively
[product of reflection]), ix, 230, 250 stopping), tatkiila§anti (for a short
(J1vadr~ti). while stopping), vi, 148.
iitma-grahai;ia (constituting a self), i, 40; atyayam atyayatas, confession, ii, 285,
griihavastu (object of the idea of self),· !v, 82, 98,243 Add.; see pofadha,
IV, 163.
vi, 148, ix, 230; tni;iii (craving for the
i), v, 32; damana (well-tamed self), iityayikapii;i\iapiita, iv, 237.
i, 74; dnti (afflicted view of self), atydana (excess of food), ii, 218.
iii, 84, 90, v, 22, 32, vi, 258 (sai:ptiraka
atyudiri;iaparipiiri;iakarman, iii, 41.
[product ofreflection]), ix, 230, 250
Givadr~ti). audiirikiihiirakalpikii, iv, 214.
iitmabhiiva (person, personal existence), audiirikatas (as coarse), vi, 239, vii, 28.
uraya (basis), sviitmabhiiva (own audiiryasuk,mate (grossness, subtleness)
person), iv, 7'7, 101,205, v, 8; chanda (vitarka [initial inquiry], vicara [investi-
(desire for), vii, 34; pratilambha gation]), ii, 173.
(acquisition) (fourfold), ii, 219; audbilya, iii, 46.
mukhena (svasaiptiinamukhena [part
of the person]) i, 57; §obhiiparik~ai;ia auddhatya (restlessness), ii, 162, 164,
(beauty and protection of the person), v, 89, 99, vii, 20; kaukrtyanivarai;ia
ii, 104; sneha (attachment to the self), (hindrance ofregret), v, 99; carita (ex-
vi, [39. cited behavior), ii, 164.
iitmiidhi~fhiinapravrtta (exist with the aupacayika (effect of accumulation) (rilpa
self), vi, 257. [material form]) i, 69, ii, 125, 290, 301,
iii, 127, vi, 157.
iitmadravya, iii, 67.
aupadhika pui;iyakriyavastu (material
iitmaklamatha (painful asceticism), meritorious works), iv, 15, Add., 94,
iii, 194, Add. 232,237.
iitmaliibha (acquisition of its being) = aupapattika = upapattiliibhika (innate).
utpiida (arising), iv, 4.
aupapttibhavika vipiika (retribution in
iitman (self)= Mraya (basis)?, ix, 288, the primary existence), iv, 129.
295.
!lUrabhrika (slaughterer of sheep), iv, 91.
atman (self), heretic conceptions, iii, 56,
82, ix, 253, 254 (sviimivat...), 284, 288 au,adhavat (like salutary medicine)...
(iividyuraya, cittii§raya ... ). - should iv, 34.
be understood as citta [thought], i, 74). iiva = avagama (knowledge), ii, 117;
iitmasaipcetanii, ii, 218, vi, 253, 255, 262. avitum (knowing).
iitmasattii dharmasya, ii, 228. avabhiisa (illumination), v, 62.
iitmasneha (affection for the self), ix, 230, avacara (dominion), in kiimiivacara, iii, 7.
272. avadiitavasana, iv, 70.
iitmiitmiyagriiha (believe in 'I' and in avadhiina (application of thought to an
'mine', v, 15. object), vi, 154.
atmaviida (assertion of self), viidin, i, 74, avadya (manifest vice), ii, 170.
iii, 56, ,86; upiidiina (grasping to the iiviiha-viviiha (giving a son or daughter in
assertion "this is a self'), iii, 86, v, 76. marriage, taking a husband or wife),
iitmaviparyiisa (mistaken view of a self), iv, 166.
v, 22, 25. avahitatii ku§ale~u dharme~u (holding
iitmopalambha, ix, 250. dear of wholesome factors), ii, 157.
avaibh~ikiya, i, 26 .. Add.; moha, 90-91; however, is not

avaivartika bhiimi, iv, 221-22 Add. moha (delusion), unwholesome root;
more exactly sa:ipmoha (confusion)
avaktavya (inexplicable), fifth jiieya with regard to the truths, v, 71, which is
(category of objects), ix, 237, 255, 269. klilnasa:ipmoha (ignorance defiled by
avanata (nimnarilpa) i, 18. the defilements), i, 2; with regard to the
avail.janaka, etc., iv, 175,202. past, etc., vii, 108
avarabhiigiya (lower), v, 85, 111-12, does not contradict the kli~ta (afflicted)
vi, 204,210. or akli!Jta (defiled) actions, iii, 84,
iv, 38.
avaraciimara (other tail-fan), iii, 146.
however kli:;ita ajil.iina (defiled non-
avaragodaniya (western bountiful cow), cognition) iii, 100, in contrast to the
iii, 2, 145. akli~ta ajil.iina (undefiled non-cogni-
iivarai;ia (obstacle), pratighiita tion) of the arhats (perfected beings),
(resistance), de§avarai;ia (occupy a i, 2.
place), i, 51, iv, 18. - the three, karma root of the saipskiiras (karma-forma-
(action), etc. iv, 20, vi, 276; the paths, tions), the iisravas (fluxes), of saipsiira
vi, 276, 298; vimok~iivarai;ia (obstacle (cyclic existence), iii, 84, v, 74. -
to liberation), vi, 276. avidyii (ignorance), tnQ.ii (craving),
iivarjana, vii, 110. karman (action), vi, 136-37 (upapatti~
avasruta, iv, 96. hetu [cause of various births], abhi-
nirvrttihetu [cause of re-existence]). -
avasthiinahetu (cause of duration), iv, 7. cause ofsaipriiga, v, 74.
avasthiinyathika (difference in state), distinct from prajil.ii (understanding),
anyathiitva (difference), from dr~ti (afflicted view); is agriihikii
anyathiivaiidin, v, 52. (non-grasping), asa1pprakhyanasva-
iivasthika (pertaining to states), bhiivii (has non-intellection for its
pratityasamutpiida (dependent intrinsic nature), adaditva (not seeing),
origination), iii, 65-66, ii, 170; iii, 89, v, 34, 77, and mithyii-
avastuka (unreal, not endowed with jii.ana (false cognition), v, 33.
causes), savastuka (endowed with is upakleta (subsidiary defilement) of
causes), discussion on the meaning of prajii.ii (understanding), iii, 90.
vastu, i, 13, ii, 286. associated with riiga (attachment),
avastukakleta (defilements not having a mithyiidr~ti (false view) ... , iii, 84,
real object), vi, 257, vii, 87. v, 31, 34.
avayava (part) and avayavin (whole), is anutaya (proclivity), iisrava (flux),
iii, 210, Add. ogha (flood), yoga(yoke), saipyojana
avatyaipprahiii;ia, vi, 188. (fetter), bandhana (bondage)... iii, 89,
v,2-3,31, 74, 75,81.
iivedha, iik~epa, abhyiisa, ii, 217, iii, 118.
in pratityasamutpada iivastika
iivei;iika, dharma (unique factors of the (dependent origination pertaining to
Buddha, i, 1 (Vya. 5), iv, 79, vii, 66. - states), iii, 62-63.
iivei,.ika citta (independent thought),
akmala (unwholesome), ii, 167; ayonigomanaskiirahetukii (has incor-
iivei;iikI avidyii (independent rect mental application for its cause),
ignorance), iii, 84, v, 31. nidiina (member), etc. iii, 70.
avetyaprasiida (perfect confidence), avyakrtii avidyii, v, 42.
iv, 75, vi, 292, ix, 269. iivei;iiki (independent) or kevalii
avici (ceaseless torture), overpopulated, (isolated), parittakle&a (restricted
iii, 207; hell, iii, 2, 10, 148, iv, 177, defilement, ii, 165, iii, 84, v, 31, 34.
207, vi, 209. avidyiispada (contact associated with
avidyii (ignorance), very complex ignorance), iii, 100; saipspartaja
conception, defined iii, 88-91, v, 2, vedita, 71.
avighnabhivlivasthiina (not constituting ix, 262.

an obstacle), ii, 246. avyupa~iinta (not calmed), vii, 20.
avihi1psi (non-harmfulness), ii, 160. avyutthinena (without interruption),
avijfl.apti (non-informative), i, 20, 26, ii, 206, iv, 173.
ii, 241, iv, 3, 13 and foll.; threefold 43; ayas-kiinta (iron-lover), Vyii. ad iii, 35;
tyiiga (discarding), 100. cakravartin (wheel-turning king), 197;
aviblendriya (having complete tm;u;ia (iron-beak), 151; prapatikii, 38;
faculties), iii, 204, iv, 222. !almalivana (forest of iron salmali),
avikalpaka (free from conceptualizing 151.
activity) (pafl.cavijfl.inii.ni), i, 60 Add.; iiyatana (sense-sphere), meaning of the
avikalpikii praji!.ii, viii, 193. word, i, 37, Add., canonical definitions,
avimuktacitta (non-liberated thought), 65; the twelve, reasons for the teachings
vii, 20. of the twelve, order, etc., 40, 43;
iyatanasvalakl,!ai;ta (particular charac-
avinipiitadharman (incapable of teristics of the sense-spheres), i, 19,
retrogressing into an unfortunate plane ii, 303; a thirteenth, v, 61; others than
· of existence), vi, 204. the twelve, i, 48.
avinirbhigena avasthita (does not exist ayatnaji'iina (definitive cognition),
independently), vii, 122. vii, 83.
avinirbhuta (independently), vii, 122. ayogavihita karman (improper action),
avipai!.citaji!.a, i, 40. iv, 198.
aviprai;iita (non-disappearance), ix, 295. ayonimirga, iv, 157.
avirajas (sheep particles), iii, 178. ayonigomanaskiira (incorrect mental
avisara~a ciua (not dispersed thought), application, (ayonyi anyiiyena kle~a-
iv,41. yogena pravrtta~), ii, 162, iii, 70-71,
iv, 198, v, 73, 89, vi, 263.
avitarka lrnrman (action free from initial
inquiry), iv, 124; avitarka (free from iiyur upahatya (having conquered life),
initial inquiry), aviciira (free from iii, 40; ay~a utsarge 'dhi~thine ca
investigation), viii, 180, 183. v~itvasa1ppad, vii, 83; iiyu~k,aya
(exhaustion oflife), ii, 219; ka~iiya
avivartya jfi.iina (indefectible cognition) (exhaustion of life), iii, 193-94;
vii, 90; ~rivakagotra (family of the prami:q.iintariparinirviyin, iii, 39;
listeners), vi; 176. bhogakl(laya (exhaustion of enjoyment),
avrha (not greater), iii, 2. ii, 218; vipiika (life as its ripened
avyabhiciirin (never separated), vii, 112. effect), vipiikocche~a, ii, 120-21, 217;
sa1pskira (life which is the result of
avyai!.janaka, etc. iv, 175,202.
action of a previous life or life ener-
avyiikrta (non-defined), iv, 31, 35 gies), ii, 122.
(parama- [in the absolute sen~e]), 105-6 iyus (iife-force), heat and consciousness,
(action); which dhiitus (sense- ii, 214, iii, 107, viii, 137-39.
elements), i, 54; which amwayas
(proclivities), v, 41-42 (avyakrtamiiliini iy~yakarman (actions the nature of
[non-defined roots]). ' which is to be ripened as life), ii, 121,
iii, 57.
citta avyifta (non-defined thought) in
regards to nirviii;ia, iii, 133; in the
bhagavat (Fortunate One), iv, 41.
anivrtivyii.krta (unobscured-non- B
defined) and nivftivyikrta (obscured- badhanarup1u}.a (deterioration), i, 25, 45.
non-defined), varieties, ii, 305 and foll.
avyii::lqtavastu (indeterminate points), the bahirmukha (turned toward the outside),
vi, 149.
fourteen; avyakrta pratna
(indeterminate question), v, 43, 47, bahubollab (talking a lot), ix, 263.
biihulika nirdda, iv., 29, 112. bhakte 'samatii (drowsiness after a meal),
bahulI]qta (much practiced), iv, 186, v, 89, 99.
viii, 192. bhakti (devotion), bhaktiviida
bahuvikalpa (being multiple), bahu- (declaration of devotion), iv, 245,
bheda, ii, 236. ii, 312.
bahya (external) and iidhyiitmika bhiisvaratva (shining, brilliance), accha-
(internal), i, 73; biihyii bhliviil;t (being tva (transparaency) (indriyiii:iiim),
disrupted), iv, 187. ii, 130.
biihya (outside), biihyaka (the one bhqya (commentary), prajiiiiptibhqya
outside), biihiraka, non-Buddhist, (commentary of the Prajiiapti), ii, 260,
ii, 119, 128-29 (kamavrtariiga ni); 270.
they can possess samiidiindila bhii~yiik!llepa (imitation of a preceding
(undertaking of morality), iv, 49; phrase in the commentary, ii, 259,
iiniipiinasmrti (mindfulness of iv, 242, vii, 11.
breathing), vi, 154; insight into the bhautika (derived material elements), see
truths, v, 14, vi, 247; rddhi mahiibhuta (fundamental material ele-
(supernormal accomplishment), abhijiiii ments).
(superknowledge), vii, 97.
bhautika and mahiibhiitas, i, 22, 63-66,
biila (fool) (drutaviin pfthagjanal;t), ii, 146, 149, Vyii. ii, 49 (opinion of the
ii, 255, iii, 87, viii, 219. Yogiiciiracittas); 252,313, iii, 102,
bala (power), five indriyas (praxis- iv, 26; iittamahiibhautika, vii, 114,
oriented faculties) and five praxis- Add.
oriented balas (powers), vi, 283; five bhava (existence)= upiidiinaskandhas
of the ~aik~as (those in training), iv, 85; (appropriative aggregates), i, 14;
eight of the a§aik~as (those beyond bhavena bhavasya nil;tsaral}.a (become
training), vi, 265; ten of the buddha, delivered from existence through exis-
vii, 67-72; balasatppad (perfection in tence), viii, 141.
power), vii, 84.
a~tamabhava (eighth existence),
baliigra, forbidden spectacles, iv, 190. iv, 203.
biilaka (newly-born), iii, 119. bhava = punarbhava (existence ofre-
bandhana (bondage) (three), v, 2, 87. birth), karmabhava (existence of ac-
bhagavat (Fortunate One), i, 1, Vyii.; tion), v, 1.
pravacana (teaching), vii, 242. four (antariibhaviidi [intermediate
bhaligura (perish), iv, 8. existence, etc.), iii, 31, 117; seven
(niirakidi [hell beings, etc.]), 13, 36.
bhiigin, iv, 108.
bhava (existence), member of the
bhiigiya (conducive to), pul}.yabhiigiya pratityasamutpiida (dependent origina-
(conducive to merit), mok~abhiigiya tion), iii, 64, 87.
(conducive to liberation) or nirviil}.a-
bhiigiya (conducive to nirvai:ia), bhiiva (mode of existence) (dharmasya),
nirvedhabhiigiya (conducive to v, 53, 54.
penetration), iv, 252,253; vi§e~a- bhiiva (action) and bhavitar (agent),
bhiigiya (conducive to improvement), ix, 279.
sthitibhiigiya (conducive to duration), bhava-iisrava (flux of existence), v, 73-
viii, 172. 74; ogha (flood of existence), yoga
bhiijana (capable of), iv, 171, vi, 148. (yoke of existence), v, 75; cakraka
bhiijanaloka (receptacle world), iii, 138- (wheel of existence), iii, 59; tpgtii
217; satpnive§a ( arrangement of the (craving for existence), itibhavatn1=1a,
receptacle world), iii, 138; satpvartani v, 29, vi, 148 (may I be Indra!); dnti
(disappearance.of the receptacle world), (afflicted view of existence), ix, 265;
iii, 182. attachment to existence (riiga), v, 8.
bhak~ayati lokam, iii, 30. bhavadve~itva (hating existence), vi, 170.
Sanskrit-English Index-Gl9ssary 2713
bhavanga (sub-conscious life-continuum), by cultivation)... , ii, 131, 165, vi, 257.

vi, 299. bhiivaniijii rddhi (supernormal
bhaviii'lgas (members of existence), accomplishment produced through
twelve, iii, 69, ix, 250. cultivation), vii, 122.
bhaviigra (summit of cyclic existence): bhiivaniimlirga (path of cultivation), pure
naivasazpjiiiinlisaipjiiiiyatana and impure, vi, 119; ii, 117; v, 103-4
(perception-sphere of neither-ideation- (four pratipak~as [counter-agents]),
nor-non-ideation); below, avici vi, 199, 233, 288, etc.
(ceaseless torture), vi, 127; i, 43, ii, 204, bhiivaniiprakar,a and prakar,apryanta,
220-21 (litmasazpcetanii), iii, 21; v, 13 Stcherbatsky, Buddhist Logic, 31.
(vairiigya [detachment], ammaya-
prahai;ia [abandonment of proclivities]), bhiiviinyathika, bhiiviinyathiivadin,
v, 52.
114 (vikalikrti [partial abandonment of
the summit of cyclic existence]), vi, 213 bhavasaipni~ritasazpvara (restraint con-
(ga, parma), 133,235 (prahiii;ia nected with the notion of existence),
[abandonment of the summit of cyclic iv, 50.
existence]), 292 (and the mlirga [path]), bhiivini saipjiiii, iii, 73.
viii, 175.
bhavii,i;iu, bhavana§Ila, iii, 34.
bhavana (cultivation).
bhiivitacitta (cultivated thought), vii, 20;
four, pratilambha (acquisition), bhiivitasaiptiina (cultivated stream)
ni~evai;ia (practice), pratipak~a = aniibhogapravrttacittasazptati.
(counter-agent), vinirdhavana iisevita (practiced assiduously), bhiivita
(expulsion); two others, sazpvara
(cultivated), bahulikrta (developed or
(restraint), vibhlivanli (inspection), much practiced), iv, 186, 198, viii, 192.
vii, 64; two, sazpmukhibhiivakarai;ia
(actualizing), iilazpbanikarai;ia (taking bliivitakiiya (cultivation of the body),
for one's cognitive object), vii, 23; vii, 65, Add.
comp. ii, 157, iv, 255. bhavitar (the one who arises) and bhiiti
meditating, contemplation, vi, 142, 144; (action of arising), iii, 79.
bhiivanlimayapui;iya (merit derived bhavyatii, iv, 201.
from cultivation), etc. bhaya (fear), four, five, iv, 128,248; and
likirnli bhavanli (combined meditation), cittak,epa (mental trouble), iv, 126;
vi, 221, 259, vii, 55, Vibha~iL 175. bhayadiina (giving through fear),
bhiivanli (impregnation) and vlisanli iv, 239; bhayama (morality of fear),
(trace), iv, 20,249, ix, 282. vi, 248.
bhiivana = puna.l;l puna.l;l satyadadanam, . bheda (breaking), upakramabheda
laukikazp samahitaip jiiiinam, i, 79 (broken by a blow) and buddhibheda
(Vya.); abhyasa. (broken by mental analysis), vi, 140;
vacibheda (realization of speech),
bhiivana-paripiiri (fullness through kammapathabheda (realization of the
cultivation), vi., 290; prahiii;ia path of action), iv, 168.
(abandonment by cultivation), v, 11;
phala (effect of cultivation), ii, 297, bhik~iim atasi, iv, 225.
iv, 249; maya manasiklira (mental bhik~u-po~adha (confession ceremony
application derived from cultivation), of the bhik~us), iv, 163; loss of the
ii, 328, pui;iyakriyavastu (cultivation as restraint of the Bhik~u, iv, 95; lii;iga
an object of a meritorious work), (marks of a Bhiki,u), vi, 204; saipvarazp
iv, 232, 248, nirvedhabhagiya (stages pratyiicak~iii;ia.l;l (renouncing the
conducive to penetration), vi, 170; restraint), iv, 46; sazpgha (community),
mayi prajiiii (understanding derived ciiturdi§a, iv, 250.
from cultivation), vi, 143, vii, 46. bhik~u, four types, iv, 96, Add.; bhinna-
bhiivanaheyakle~a (defilements to be kle~atviit (cut off the defilements),
abandoned by cultivation), iv, 97; klimopabhogin (enjoyer of
bhiivaniikleta (defilements abandoned kamas), iii, 8, aparisuddhdila.
bhik~w;i.I, iv, 43-44; agamyii (illicit material elements or primary matter),

intercourse), 157; dfi~aka (violating), the four great, and bhautika rilpa
157,219. (derived material elements or secondary
bhinnapariviira (friends become matter) or caturmahiibhutany
enemies), iv, 186. upiidiiya... negation of the bhautikas,
bhutamiitrika pak~a. ix, 262, i, 64.
bhinnapralapitii (frivolous speech),
iv, 165. mahiibhiita samiidhija (fundamental
material elements arisen from concen-
bhi~aj, vi, 122. tration), iv, 28.
bhogavipiika karman (action having relationship of the mahiibhiltas to the
enjoyment for its ripened effect), diverse dhiitus (realms), iii, 184.
ii, 120; bhogak~ayiin maraI].am (death
through exhaustion of enjoyment), bhuyovitariiga (those who are detached
ii, 218; bhogavyasana, iv, 188. for the most part), ii, 135, vi, 195, 232.
bhojaka (anupadrotar), lord, ii, 247. bija (seed), takti (potentiality),
siimarthya (capability), ii, 147, 185,
bhrastasmrtika citta (thought is excluded Add., iii, 80, 142, v, 2, 6. - how does
from the guidance of mindfulness), phala (fruit) proceed from the bija
iv, 127. (seed), iii, 51, v, 7, ix, 296.
bhrilmadhye (between the two eyebrows), bijabhiiva (seed-state) of the a§raya (per0
vi, 151. son= name-and-form), ii, 184; bija-
bhumis (stages), three triads, iii, 104; bhiivena avasthitaiµ cittam (thought
nine, ii, 256, passim; tn:t].iiparicchinna existing in a seed-state), iii, 132; bija-
(delimited by craving), viii, 176; bhiivopagamana (becoming a seed),
relationship of the gods of the diverse ii, 293; citta anantabijasahita, ix, 299.
bhiimis (stages), iii, 168; from the point bijiidhiiyaka, bijam iidhiyeta, Vyii. ii, 83.
of view of meditative attainment,
vi, 279; higher bhumi (stage) and bijajiitiini, five, iii, 210, vi, 137.
anu§ayana (grow or adhere), v, 33, 40. bijam (seed; definition) = yan niima-
- bhfimityiiga (losing the stage), riipaiµ phalotpattau samartham
saiµciira (passing over into another (name-and-form which has capability in
stage), ii, 193, vi, 171,235, vairiigya the production of an effect), ii, 185.
(detachment from the stage), vi, 171. bijapilrakarasa iimla, vii, 35, ix, 299.
bhiimi of a spiritual practice, etc., e.g. bijas (seeds) of the new universe, iii, 210.
vi, 170.
bijasaiµtatipariI].iima (transformation of
bhiimis of the bodhisattvas, iv, .224. the stream of a seed), ii, 185.
bhiimisaiµciira (passing to another stage), bimba (object), pratibimba (reflection),
ii, 193. iidar§a (mirror), iii, 34-35.
bhiimisaiµciiravairiigyatal;t, ii, 182. bodhi (enlightenment), vi, 282 (threefold),
bhumityiiga (losing the stage), etc. 288, 298, vii, 90.
bhumisayya, v, 76. saiµbodhi-ail.ga (member of enlighten-
bhiirja (birch leaf within the ear), i, 93. ment), ii, 158, iv, 68, vi, 281, Add.,
vii, 23.
bhfita (those that exist), existing sentient
being, arhat (perfected being), iii, 122- bodhimaI].4a (seat of enlightenment),
24. iv, 231; miila, viii, 195; sukha (bliss of
awakening), vi, 259.
bhuta, see mahiibhfita.
bodhipiik~ika (factors conducive to
bhiitakoti (highest point of existence), enlightenment), vi, 158, 282, 290.
vii, 96 (samiipatti [meditative
attainment]). bodhisattva and saiµgha (community),
vi, 293.
bhiltiirthe (on that which exists),
manaskiira (mental application, ii, 325. bodhisattva-antariibhava (Bodhisattva in
the intermediate existence), iii, 44;
bhiitas or mahiibhutas (fundamental
antyajanman, caramabhavika, ii, 220, immeasurables), vi, 259, viii, 196.

240, v, 62; niyata, niyatipatita brhatphala (abundant fruit), ii, 199, iii, 2.
(predestined), iv, 221; saxpnikHta
(imminent or near Bodhisattva), bubhuk~i (hunger), i, 18.
iisannibhisaxpbodhi (near to buddha = a§aik~i dharmil}. (factor of
enlightenment), iv, 220; avaivartika those beyond training)= miirga (path),
(not withdraw), iv, 222; vi, 189, iv, 78.
jambusa1;19agata, iii, 41. attainment of the bodhi (enlighten-
bodhisattva-garbhavakrinti ment), vi, 177; the jambudvipapur~a
(Bodhisattva's entry into the womb), (male body in Jambudvipa), iii, 129,
iii, 56 (jariiyuja [born from a womb], vii, 71.
iii, 29; gajapota (young elephant), iryavihira (noble abode of the
iii, 44); gotra (family), vi, 176; caryi Buddha), viii, 187; acquisition of the
(conduct), iv, 220-31; dina (giving), gu1;1-as (qualities), vii, 87; vedanis
iv, 238, 240; durgatigamana (going to (sensations of the Buddha), iv, 212;
unfortunate planes of existence), whether his thought is always whole-
iii, 155, iv, 221, vi, 176; some, iv, 40; prakrtismaratii, anigate
piirvaniviisiinusmrti (recollecting past jfiina, omniscience, i, 2, ii, 303, iv, 225,
existences), divyacak~us (divine eye), vii, 72, 89; gamana (displacement),
vii, 122, 126; pra1;1-idhina (resolution or vii, 113; nirmita (emanation), 1 q;
vow), iii, 201; mitar (mother), ii, 220, limit of his power, iii, 199, vii, 124;
iii, 44; miira1;1-a (death), iv, 219; mirga paracittajiiina (cognition of another's
(path), vi, 293. th,:mghts), vii, 9.
bodhisattva, vii, 80. retrogression from the paribhoga
unselfishness, iii, 191-92; acquisition of (enjoyment), vi, 267.
the bodhi (enlightenment), ii, 206, buddha-anutpiida (absence of the
iii, 128, iv, 77,226,230, viii, 195. Buddha) and the arhat (perfected
bollaka (talk a lot), bahu- (a lot), ix, 263 being), vi, 204; anusmrti (supervison
brahmi = buddha, vi, 245 through mindfulness), iv, 248; avetya-
(brahmabhuta). prasida (perfect confidence), vi, 292;
ikhyi saxptati, ix, 255; buddha-
brahmi, mahiibrahmi (great brahma), ilambana karman (action in regard to
iii, 3, 4, Add., 17, 174, Add., iv, 96, the field of qualities of the Buddha),
203, v, 33, vi, 174,214, viii, 183. iv, 121; cetanii (intention), iii, 115,
brihma pU1;1-ya (Brahmanic merit), iv, 20,109,224,226.
iv, 250; vimina (celestial palace of buddha, dharma, saxpgha, vi, 294-95.
Brahma), iii, 2, 185.
buddha, i, 1, vii, 80.
brahmabhavana (palace of Brahma),
iii, 20. buddha, worship of the relics, iii, 30; has
accepted the gifts to the caityas... ,
brahmacakra (wheel of Brahma), vi, 244, iv, 156,234; gifts to the buddha and to
vii, 74. the saxpgha, iv, 238.
brahmacarya (celibacy), i, 69 (Vya. 73), buddhakiraka ataik~adharma (factors of
ii, 122. those beyond training that constitute a
brahmakiiyika (Brahma's followers), Buddha), iv, 77; k~etra (field), iii, 44,
brahmapurohita (priests or ministers of 170; gU1;1-ak~etra (field of qualities),
Brahma), iii, 3, 17, 18; iv, 251. iv, 121; gotra (family), vi, 175; pU1;1-ya-
brihma1;1-a (Brahmin), stealing, killing, ksetra (field of merit), vii, 85; riipa-
iv, 145-48; vratas (vows), iii, 86. kiiya, vii, 84; siisrava (impure), i, 7,
vii, 25; vacana (speech), i, 46, vii, 91
brihma1;1-ya (of Brahma), vi, 245. (na buddhavacanam.. ., ix, 251);
brahmasvarati (intonation of Brahma), ~aral}.agamana (taking refuge), iv, 76;
i, 69. samtinikadharma (factors that consti-
brahmavihira (abodes of Brahma= tute the Buddha), iii, 115.
buddham uddi§ya, adhikrtya, pravrajita, i, 80, iii, 13; vijiiina (visual conscious-
vii, 76. ness), i, 19, 46, iii, 99, vi, 263 (fourfold
buddhatva (quality of the Buddha), simagrI), viii, 151; saipspada (contact
daik~a dharmas (factors of those of the eye), iii, 98; saippriipta (attained
beyond training) and laukikadharmas by the eye sense-faculty), i, 85.
(mundane factors)(, iv, 79. cak~us (eye), jiiiina (cognition) ... , vi, 246,
buddhi, cognition, mind, sadasad- 248, Add.
iilambana (existent and non-existent ciimara (tail-fan), iii, 146.
things as cognitive object)? v, 63; caiica (box), caiicudurbhik~a (famine of
vi~ayavyasek:avisari1;1I (scatter natu- the box), iii, 208.
rally, distracted by the object-field),
vi, 289; synonym of prajiiii (under- candana (sandalwood) and gandha (odor),
standing), dhI, vi, 246, Add. ii, 236.
candanasvapna (dream of sandalwood),
buddhotpada, periods of appearance, two
at the same time, iii, 192, 198-201; iii, 44.
extent of his power, iii, 199. candrakiintii (moon-stone), iii, 157.
candramas (moon), iii, 156-57, 159,205.
cii1;1 iira, vii, 74.
C ciira (conduct), in bhiki,uciira (conduct of
a Bhik~u), pil}.4apiitiidiciira, vi, 265;
caitasika dharma (mental factor) ciiragata bhik11u (Bhik~u doing the
(jighatsa), i, 18. rounds), v, 101.
caitasikI vedana (mental sensation), caramabhavik:a (being in the last life-
iv, 111; etc. · time), ii, 220,240, iii, 176, v, 62.
caitraratha (various chariots), park, carita (conduct, behavior), in cittacarita
iii, 161. (conduct of thought), i, 47; riiga (attach-
caitta (thought-concomitant), saippra- ment), ii, 175, §amatha (devoted to
yukta (asscociated), ii, 149; defined, calm abiding), vipa§yanii (devoted to
ii, 177; difficult to discern, ii, 159,235. insight), vi, 214, lobhacarita (domi-
caitya, offering, iv, 234, 245; kama- nated by greed), i, 47, etc.
mithyicira (sexual misconduct) in a ciit~kotika prafaanirnaya, passim.
caitya, iv, 157. catul;lk~a1;1ika vastu, ii, 222, Add.
cakra (wheel) (krama1;1at), brahma, caturaiigabala (army with four members),
dharma, vi, 245. iv, 68, aiigaseniivat, viii, 148.
cakrabheda (breaking of the wheel), ciiturdi§a bhik,u saipgha (Bhik~u com-
iv, 210. munity in four directions), iv, 15;
cakraratna (jewel of a wheel), iii, 198, dvipak:a (continents), iii, 197; mahii-
vi, 245, 248. riijika (four great kings), iii, 1; mahii-
cakravi4a (circle; iron mountain), riijakiiyika (assemblage of the four
iii, 141, 143. great kings), iii, 159, 165.
cakravartin (wheel-turning king), ii, 181, caturdvipaka (four continents), iii, 141.
220,iii,30,56, 196-199,202,206 caturmahiiriija (four great kings), iii, 159.
(dynasty), iv, 166, v, 148, vi, 248, ciiturthakajvaravat (quartan fever), v, 79.
vii, 73, 122.
cauravat (thief), kle§a (defilement),
cakrilqta (encircle), iii, 141. vi, 190.
cak~ur-abhijiii (superknowledge of the cay1r(jncreasetapacaya (decrease),
[divine] eye), vii, 107, viii, 192; iv, 90.
ibhasagata (falling within the range of
the eye sense-faculty), i, 85; indriya cetal;lkhilamrak~avastu (cause of harden-
(eye sense-faculty), i, 65, 81, 85, ii, 104, ing thought and of concealment), iv, 20.
107; dhitu (sense-element of the eye), cetal;lparyiiya (thought of another),
paryiyaji!.inasik11itkiiribhiji!.ii chanda (predilection), a mahiibhiimika,

(superknowledge consisting of the ii, 254; ix, 194, kartukiimati (desire for
realization of the cognition of another's action); differs from riiga (attachment),
thoughts), vii, 15, 99, 102. ii, 281 (aniigate priirthanii); slow
cetani (intention) (11ai;lvidhi [sixfold]) chanda (predilection), iv, 174.
and saqiskiraskandha (aggregate of four avasthiis (states or forms of predi-
formations), i, 28. lection), vii, 34 (chanda-miilaka,
the second mahibhiimika (generally samudaya etc.).
permeating factor), ii, 154. chanda (predilection), raga (attachment),
cetani (intention) and praji!.i (under- kiima (desire), preman (affection),
standing), ii, 175. iilaya (adherence), nikiinti (longing),
adhye11aq.ii (searching), iv, 161.
anabhyuhivasthi, i, 61 (comp. Bodhi-
sattvabhumi, 83); anisravi (pure), chandariiga (predilection-attachment),
iv, 131; abhidhyidisaqiprayoginI upiidiina (grasping), ii, 281, iii, 87,
(associated with covetousness), iv, 168; v, 77. .
ibhisaqiskirikii (instigating a ripened chiiyii (shadow), a varq.a (color), and
effect), iii, 73; tivri (intense), iv, 59; iitapa (sun-light), i, 16; simultanous,
trikili (tritemporal intention), iv, 22; ii, 102, 253; food, iii, 120.
priq.itipitidisamutthina, iv, 168-69; chinatti (cut off), chidyate {are cut off),
bhavigra (intention in the summit of i, 67.
cyclic existence), iv, 219; mrdvI (weak,
etc.), iv, 59; cintiimaya karman (action produced
vajropamasamidhisaqi prayukti through reflecting), iv, 223.
(intention associated with adamantine cintiimayI praji!.ii (understanding derived
concentration), iv, 219; etc. from reflection), ii, 265, vi, 143.
cetani minasaqi karma (intention is cintayati, tulayati, upaparik11ate, i, 48,
mental action), iv, 1-2, 12; cetani- Vyii. 57.
karman (action is intention), kriyi- ciriidiina (wearing rags), v, 76.
cetanii.karman.
citra-ak~ara (variegated phonemes),
and karmapathas (paths of action), padavyai!.jana (phrase-syllables),
iv, 168, 177,227;abhidhyidayas iv, 190; iistaraq.a (multicolored rug),
(covetousness, etc.), iv, 136, 168; iv, 10; badaridivat, ix, 288; yak,a-
praq.idhina (resolution), vi, 179. bhriinti (illusion by a painted Yak~a),
cetaniidharman (those who are capable at v, 25.
will), vi, 253, 255, cp. ii, 219. citta (thought) and caitta (thought-con-
cetaniipravrtti (intention issues forth), comitant) are sOk!lmavite111a, dul;lpari-
iv, 136; vi§e11a, iv, 20. ccheda, viii, 156, 159.
cetaso 'bhiliipal;l (expression of the citta (thought) and caittas (thought-con-
thought), abhilapanatii, i, 61, ii, 153; comitants). - negation of the caittas or
iibhoga (effort), iv, 107; linatva (lan- of certain caittas, i, 64, ii, 150, Add.
guidness of the thought), v, 89, 99; viii, 159, ix, 262; object of citta and
vimok11a (liberation of thought), ii, 286. caittas, i, 30, ii, 177, iii, 6; different
cetayate (having an intention about),
object of citta and caittas, i, 28, 30;
iii, 106. study of the caittas or saqiprayuktas
(thought-concomitants associated with
cetayitvii karman (action subsequent to thought), ii, 149-76; paracittaji!.iina
intention), iv, 1. (cognition of another's thoughts),
cetita (intended), praq.ihita (objects of a vii, 16, 27.
vow), iii, 73. citta (thought), etym. ii, 117; manas
cetova§itva (mastery of thought), ii, 120; (mental faculty) and viji!.iina (con-
vimukti (liberation of thought), iii, 38 sciousness), ii, 176; object of the idea of
Vyii. vi, 251, 259-60, 297. self, i, 74; goes to heaven, not the
chambhitatva, iii, 46. putikakiiya, iii, 95.
innumerable categories from numerous vi, 151; nimiua (signs of thought),

points of view, e.g. ii, 315. prakiira (mode), vii, 103; nirantara
four pratyayas (conditions), ii, 309. (following immediately thought),
ii, 306; pari§uddhi (complete purifica-
citta (thought), two thoughts not together tion), viii, 130; pari~k:iira (providing
(asamavadhiina), iv, 6; but acquisition thought), iv, 239; prakopa (rage), v, 90;
of one thought at the moment of pragraha:1;1a, vi, 286; prai;iidhiina,
another, ii, 328. vi, 286; prasiida (confidence of
iyatananiyata citta (thought being thought), vi, 295; mrdutii. (weakness of
determined with regard to its sense- thought), ii, 175; viparyiisa (mistaken
sphere ), ii, 307; i§rayaniyata; utpattau view of thought), v, 23; vyat,epa (dis-
niyata, vi, 300; utpiidiibhimukha; traction of thought), iii, 196; satpkle§a
airyiipathika (thought associated with (pollution of thought), vyavadiina (puri-
proper deportment), vi, 157. fication of thought), ix, 249; satptati
k:tmala (wholesome thought), vii, 17; (stream of thought), iii, 6, 95, v, 2, 63,
kli:,ta (defiled thought), vii, 18. vi, 139; satpni§rita uviisa (breathing
depending on thought), iv, 154; sam-
t,ar_ianiyata (thought being determined anantara (equivalent and immediate
with regard to the moment), ii, 307: antecedent), ii, 306; satpprayukta
dravyaniyata (thought being deter- (associated with thought), ii, 149-78,
mined with regard to the real entity), 249, v, 5; smrtyupasthina (application
ii, 307; nairmii.r_iik:a (thought capable of of mindfulness to thought), vi, 158.
miraculous emanations), vi, 157. cittasatptiina~... pratisroto niyate,
pratisatpdhicitta (thought at concep- vi,ayebhyo niviiryate ku§alair
tion), ii, 132. dharmai~, v, 80.
prabhii.svara, v, 4, vi, 299. cittavimukti (liberation of thought), Vyii.
bijabhii.vena urayapratibaddha, ad iii, 38.
II
'I iii, 133. civarasatpt~ti (content with clothing),
I'
I marar_iiintika. vi, 146.
1' I
mandapracara, 1,atpracara, iii, 22. ciic;lika lokadhitu (small universe),
iii, 170; baddha, 176.
vidyudupama, vi, 191; vimuk:ta (lib-
eration), vi, 297; saraga (with attach- cyavanadharman (approaching of death),
ment), etc., vii, 17; sarvilpa (thought iii, 136.
for which the retinue is the most re- cyuta or cyuti (death), with what kind of
duced), ii, 250. vedanii (sensation), iii, 131, of the
citta-adhimiitrati (excessiveness of samiihita (those who are concentrated),
thought), ii, 175; anuparivartin of the acittaka (those without thought),
(thought-associate), ii, 249, iv, 50; 134; kramer_ia, 134; marmacchedena
alamkira (adornment of the mind), (splitting of the vital parts), 135;
iv, 239; irat,a (guarding of thought), through the do~as (humors), 136...
ii, 157; utpida (arising of thought), cyutyupapiidajfiiina (cognition of death
iv, 144; utpiida (arising), utpattikrama and rebirth of sentient beings), bala
(successive stages), ix, 282. (power), abhijfiii (superknowledge) and
citta-karmar_iyatii (clear thought), citta- vidyii (clear knowledge), vii, 71, 100
liighava (light or apt thought), ii, 157; and 108.
k~ar_ia (moment of thought), ii, 153,
156, 229; kijepa (trouble-of-thought),
iv, 125; cheda (cutting off of thought),
twofold (apratisatpdhika [not being
D
associated with being reborn]), iii, 134; diihaka (what burns),agnik11iiriidi, i, 67.
damana (taming thought), i, 74; dahyate (burned);i, 67, ix, 235.
dhiitavas (sense-elements), i, 31, 54;
dhiirar_ia (holding the thought) (bhrii- dainyiikiravartin (dejection for their
madhye [between the eyebrows]), aspect), v, 95.
dai§ika, vii, 124. iv, 239.

dak~inii, iv, 237,240. daul}.mya (immorality), iv, 247.
diina (giving), iv, 231-35 (piijii, daurmanasya (dissatisfaction), daur-
anugraha); not karmapatha (path of manasyendriya (faculty of sensation of
action), 138. dissatisfaction), ii, 115, 125, 130,
diina-k~etra (field of giving), iv, 236; pati iv, 125-27, vi, 145; upaviciira (ponder-
(giver), patigul}.a (qualities of the ing), iii, 108; vedaniya karman (ac-
giver), 234-35; piiramitii (perfection), tions to be sensed as dissatisfaction),
229; pU1).ya (merit), 244; phala, iii, 128, ii, 125.
iv, 233, 235; maya pu1_J.yakriyiivastu da~thulya (bad state), iii, 91, v, 2.
(merit, action, object of the operation of dehas (body), iii, 146.
action consisting of giving), 232;
miinakriyii (actions of worship), 245; de§a-iivaral}.a (occupying a place), iv, 18;
vastu (given object), 235-36, 239; tyajanakrama (leaving one place ana
vi§~ddhi, 234; a~tavidha dana (eight- occupying another), vi, 245; tyiiga1p.
fold giving), 239; kuk,etre (bad field), karoti, iv, 220; digbhiiga (spatial divi-
246; pil}.ljapiita (giving alms), 199; sion), i, 92; nidadanariipa1_J.a (indicat-
bodhisattva, 238; detachment (vita- ing it as being here, as being there),
riiga), 238; satkrtya (respect), 235; i, 45; vicchedadiiratii (distancing it
sviirtha, 234. through local separation); v, 107.
da1_J.lja (action), three, iv, 218; da1_J.lja- de§aniidharma (dharma which is teach-
karman (penance, punishment), iv, 98; ing), vii, 91.
netrka (inflicter of punishment), iv, 98. de§asthatara (better placed), iii, 203.
daru (wood), daruskandha (piece of deva (god), chap. iii, especially p. 16 and
wood) (mahabhiitas), ii, 146-47. foll., the vijiiiinasthitis (stations of
darupatakilasa1p.dhiira1_J.avat (wedge consciousness). - death, cyavana (death
contributes to the splitting of wood), approaching), nimitta (signs), iii, 136,
vi, 160. iv, 183; sharp faculties, vi, 271;
kavaljikiiriiharabhak~a, viii, 140;
dadana (vision) through the eye, the two kriljiiprad~ika (nourishing oneself
eyes, without attaining the object, i, 81, with material food), ii, 219. - relation-
83-87. - forbidden spectacles, iv, 190. ship to the gods of the diverse bhiimis
dadana or drsti (insight or view) and (stages), iii, 168; five signs which dif-
jiiiina (cognition), vii, 3, 11, viii, 192. ferentiate the gods for whom death
dar§aniibhisamaya (direct realization as approaches, iii, 137.
insight), vi, 186 aciropapanna, three thoughts, iv, 174.
dadanaheya (abandoned by insight), drg- devabhava (existence of gods), iii, 13, 36;
heya, i, 79, ii, 131, 269, iv, 33, 36, 38, devasamrddhim anubhiiya (having
v, 11, 14, 72, 94,102, vi, 257, vii, 29. experienced heavenly bliss), iii, 39.
dadanamiirga (path of insight), drg- devakula:qikula (those who go from
miirga, or dharmacakra (wheel of family to family among the gods),
dharma), vi. 245; fifteen momemts; in vi, 207.
which dhiitu (realm),; how it is started, deviiniimpriya (how foolish you are!),
etc., vi, 119,191,239,266, 288. ii, 162.
dar~anamiirgapariviirin (assistant to the devaputramiira (miira who is a demon or
path of insight), vi, 170. son of a god), ii, 124; deviidhideva (?),
databala (ten powers), vii, 68. iii, 20.
dasii.yus (length of ten years), iii, 206, 207. dhammaniyiimatii (fixed course of the
diitar (giver) of the upaviisa (fast), iv, 65. dhamma), vi, 180, Add.
datrjanapuiiyiinugraha, iv, 156. dhaniirl}.avat, iv, 95.
dattapiirvam ... diinam (giving because dhandha-abhijiiii (slow superknowledge),
my fathers and grandfathers gave), vi, 280 Add.; manda (slow), vi, 269,
dhanus (fathom), (dal}.(ja), iii, 178. dharma(jfi.ina)k~inti (receptivity to (the

dhirivat, ix, 255. cognition of) the doctrine), iv, 131,
vi, 179; cakra (wheel of dharma),
dhiraya, (§ramal}.odde§ai:p mii:p), iv, 72. vi, 245; cakl?US (eye), iv, 74; chanda
dharma-adharma-prakibyitar (predilection), sneha (affection),
(proclaiming what is good or bad), preman (affection), abhirati (delight-
iv, 240; anusirin (those who realy on ing), iii, Kar. 40, Vyii.; cognition of the
their own understanding of the doc- factors (jfi.ina), v, 35, vi, 180, vii, 5
trine), iii, 177, vi, 193,273; anusmrti, Add., 13; jfi.inak~inti (receptivity to
iv, 248; dharme 'vetyaprasiidal;t (per- the cognition of the factors), vi, 179;
fect confidence in relation to the diina (giving the dharma), iv, 252;
dharma), vi, 292. de§ani (teaching), iv, 138,252,
dharma, etym. i, 4, Add. viii, 195.
indriyadharmi indriyivasthivi§etiil;t dharmilambanasaumanasya (satisfaction
kiritravi§e!ii vii, Vya. ii, 29. having dharma for its cognitive object),
iii, 115.
prati§aral}.a (recourse in the dharma),
ix, 247, comp. vi, 178 (dharma = yukti dharmiil}.i:tp §aktibhedal;t (variety of the
[logical reasoning] an,d igama [scrip- power of factors), iii, 35.
tural authority]). dharmil}.iii:p §aktri acintyii (power of
threefold, de§anidharma (dharma as factors is inconceivable), iii, 35, niyatii
instruction), pratipattidharma (dharma (power of all things is determined),
· as practice), phaladharma (dharma as iii, 211.
fruit), vii, 91. dharmanidhyinakila (time when reflect-
phaladharma (dharma as fruit)= 11ir- ing on the factors), v, 101; k1?iinti (re-
Vil}.a = paramirthadharma (absolue ceptivity), vi, 163, 165.
dharma) = object of the §aral}.agamana dharmapiithaka (jurist), iv, 145.
(taking refuge), i, 4, iv, 78. dharmapratisai:pvid (unhindered knowl-
. object of the prasida (confidence), edge of the designation or teaching),
vi, 292. vii, 89; pratisai:pvedin, i, 48 (Vyii. 56);
viewed by the iryas (noble ones), pravicaya (discernment of the factors),
iv, 208. i, 5, ii, 154, vi, 288; bhiil}.aka, iv, 240;
lak,al}.inabhijfi.a (not knowing the
thing, dharma (essence) and dharmin characteristics of the factors), vi, 219.
(permanent substantial entity), iii, 142,
ix, 261; dharmas unique to the buddha, vii, 66-
85, 67 Add.; difference of the buddhas,
the dharma (factor) and the time vii, 79.
periods, v, 52;
dharma-samutpiida (causation of factors),
the miiladharma (principal factor) and four ways of causation, ii, 297;
the lak~a~as (characteristics), ii, 222. siimiinyalak~a~a (common character-
all the abhidharma is only dharmapra- istics of factors), viii, 200; skandha
vicaya (discernment of the factors), i, 6, (aggregate), i, 46, vi, 297; smrtyupa-
dharma (merit) within the Vai§e1?ikas, sthiina (application of mindfulness to
iv, 7, ix, 295. factors), vi, 158-59, 164; svalak~al}.a
(particular inherent characteristics of
dharmadhitu (sense 0 element of factors) factors), v, 108.
and dharmiiyatana (sense-sphere of
factors), i, 30, 100; analysis and contro- dharma-§aral}.agamana (taking refuge in
versy, i, 30, 33 (Vya. 41), 54. - pari- the dharma), iv, 76, 78, vi, 292; sai:p-
§uddhi (complete purification), in keta (causal relationship or production
Vijfi.inavida sources, vi, 297. of the factors), iii, 57, ix, 260; sai:pgiti
(assembly with the gods), iii, 39; sabhi-
dharmakiya (doctrinal body), iv, 77,217, gata (homogeneity of factors), ii, 196;
240, vi, 297, Add., vii, 79, 81; abhinir- siii:pkathya (conversation with the
vartaka (?), iv, 240; pafi.cabhiga (five gods), iii, 39.
parts), vi, 297.
dharmatii (nature of factors or suchness), who obtain nirvai;1.a after having barely
never in the sense of Bodhisattva- arrived in the realm of fine-materiality),
bhumi, vi, 158. -ii, 237, iii, 77, v, 29, iii, 39.
ix, 252, pratityasamutpiidadharmatii viriigadhiitu (element of detachment),
(philosophical truth of dependent origi- prahiii;iadhiitu (element of abandon-
nation); vi, 178, pravacanadharmatii; ment), nirodhadhiitu (element of cessa-
vi, 204, daik,amiirgadharmatii (nature tion), vi, 301; nirviii;iadhiitu (element of
of factors of the path of those beyond nirvai;1.a).
training); v, 65, gambhirii dharmatii
(nature of factors is profound); dhiitupatita (fallen from a realm), apatita
viii, 218. - iv, 128, anityatii... (transcendent to the realm), iipta (be-
longing to a realm), asa:qiprayukta (not
Comp. ii, 235, suk,mii dharmapra- associated with a realm), ii, 187, iv, 27,
krtaya).i (nature of factors is subtle); vii, 28-29.
iii, 35, dharmiii;tii:tp §aktibhedo
'cintya];i (inconceivable is the power of dhiitus (sense-elements), the eighteen;
factors and the variety of this power); meaning of the word dhiitu, i, 37; enu-
iv, 20, aniidikiilikii §aktil;i. meration and characteristics, sani-
dar§ana (visible), sapratigha, etc., i, 51;
dharmatiibala (power of the nature of the 62 elements arranged in them, i, 49;
factors), vi, 204, viii, 218; abhijiiii dhiituku§ala, i, 48 (Vya)._
(knowing deeply the nature of factors),
iv, 128. five pure dhiitus, faith (sraddhii), etc.
dharmatii§ila (morality of the nature of four dhiitus, prthivi (earth), etc., i, 23;
factors), priitilambhika§ila (morality their vai,amya (disequilibrium),
iii, 136, iv, 127.
through obtaining the nature of factors),
iv, 49, 81, 139, Add.; priitilambhika- six dhiitus (elementary substance),
dhyiina (entering into the meditation pfthivi (earth), etc., i, 49.
through obtaining the nature of factors), dhiivak~putra, parricide, iv, 214.
iii, 183. dhi (intelligence), pratisa:qikhyii (delib-
dharmiiyatana (sense-sphere of factors), eration), ii, 291, prajiiii (dscrimination),
i, 30-31, 36, 41, 45-46, 65, iv, 16, vii, 3.
ix, 231.
dhrti (supporting) and pfthivi (earth),
dharmopaviciira (ponderings of factors), i, 22, ii, 146.
iii, 108.
dhruvadnti (afflicted view of eternity),
dhiitu (disposition), in the sense of Maya v, 15.
(disposition), vii, 70. dhuma (smoke), vari;ia (color), i, 16;
dhiitus (realms), three, kiima, etc.; mean- urdhvagamana (rising of the smoke),
ing of the word, definition of the three ii, 231.
dhiitus, iii, 6-7. - relationship of the dhvajiigra, iv, 190.
diverse dhiitus, mahiibhutas, iii, 184;
succession of thoughts, ii, 316. - anu- dhvaxp.saka hetu, ii, 277.
§ayas (proclivities) of the diverse dhyiina (meditation), chap., viii; defined,
dhiitus. (realms), v, 9; indriyas (facul- viii, 131, 192; stage of numerous gui;ias
ties) and the realms, ii, 129. - higher (qualities, vii, 101, 107, etc.; excellent
dhiitus (realms), ii, 219, vi, 250, etc. - pratipad (route), vi, 279.
dhiitu-atikrama (going beyond a aku§ala (unwholesome meditation),
realm), samatikrama (going entirely v, 43, viii, 132; aniisrava (pure medita-
beyond a realm), sa:qiciira (transmigration), viii, 172-73; iikiri;iabhiivita,
tion), ii, 329, v, 115, vi, 207,220. - vi, 221; iiniiijya (unagitated medita-
dhiitupratyiigamana (retrogressing tion), viii, 161; iisvii.dana (enjoyment of
from the higher realms), ii, 328. - meditation), v, 42, viii, 132, 144.
dhiitusamvartani (dissolution of the
realm), iii, 182, 184. caturthadhyiina (fourth meditation),
ii, 199, iii, 2, 22-23, 167, vi, 177, 198,
[rupa]dhiitugatal;i parinirviiti (those 221-23, vii, 87, viii, 195.
upapatti (birth) and samapatti (medita- mediate stage), iv, 105; dhyiiniintarikli
tive attainment), iv, ll0, viii, 127. (intermediate stage), belvedere, ii, 199,
tli,ta (defiled meditation), iv, 249, iii, 4.
viii, 131. dhyiiniinubhiitariipa.. ., i, 55.
k!}al}.ika (momentary meditation), dhyanapiiramita (perfection of giving),
prabandhika (prolonged meditation), iv, 231, vii, 78.
vi, 221. dhyanapratiriipa (resembling true medi-
tftiyadhyana (third meditation), tation), viii, 132.
ii, 114, iii, 167, viii, 209. dhyiinapraveta (entrance into medita,
prathama (first meditation), ii, 176, tion), viii, 207; phala (effect of the
viii, 147. meditations), vii, 115; bhiimikapu:Qya-
dharmatipratilambhika (entering into tyiiga (losing the merit of the stage of
the meditation through obtaining the meditation), iv, 100.
nature of factors), iii, 183 dhyiinavedanii (sensation of meditation),
prii.bandhika (prolonged meditation), iii, 19, 167.
vi, 221. dhyiinavimok,asamiidhisamiipattijiiana
priintakotika (maximum meditation), (cognition of the meditations, libera-
vii, 89, viii, 95. tions, concentrations and meditative
attainments), vii, 69.
mi§raka (mixed meditation), vi, 213-
.14, 222, vii, 55; vyatibhinna, dhyiinasaipvara (restraint co-existent with
vyavakirl}.a, ibid. meditation), i, 21, iv, 43, 50.
§uddhaka (pure meditation), vii, 117, dhyiinopapatti (birth of meditation),
. viii, 144. iii, 166, viii, 162~64 .
satnl}.a (endowed with craving), sadr~ti dhyiiyin (practitioner in meditation), i, 88,
(endowed with afflicted view), samiina iii, 9 (Vyii.), v, 43.
• (endowed with conceit), v, 42; digbhagabheda (spacial division), i, 92.
siipak!}iila (adverse characteristics of the dirghakiliibhyisa, vii, 81.
meditations), iv, 108; sefi.jita (agitated
meditation), iv, 107, viii, 161. dirghiiyu~as (living a long time), iii, 205.
divyacak!}US (divine eye), §rotra (divine
dhyina-iikirana (combining, mixing
meditation), etc., vi, 213, 215, 221; ear), abhijiiii (superknowledge), iii, 47,
iptaku§alatyiiga, iv, 99. vii, 99, 106-7, 123, viii, 194. - divya-
cak~uravabhiisa (illumination of the
dhyiina-aniisravasaipvara (pure restraint divine eye), v, 62.
and restraint co-existent with medita-
divyavihiira (divine abode), vi, 259.
tion), iv, 87; anu§aya (contaminent),
iii, 18. do~a (corruption), dve~a (hatred), iv, 128.
dhyiina-apak~iila ( defect of meditation), do(!a (humor or the body), bile, etc.,
iii, 215. iii, 136.
dhyinii:liga (member of meditation), do,a (vice), lde§a (defilement), iv, 199,
viii, 132-33, 147-61, especially 157 v, 67.
(pratipak!iii:liga [member of counter- do~a (fault), four, durgatido~a (fault of an
agent] ... ). unfortunate plane of existence), etc., of
dhyiinaka~taka (thorn of meditation), the v ... ,.,,u=... , bodhisattva, iv, 226.
iii, 215. do~agriihin (those who delight in uncov-
dhyiinaliibha (acquisition of the medita- ering the faults of others), viii, 202.
tions), viii, 164-71. dravya (ingredient), sugar-cane juice,
dhyiiniintara (intermediate meditation), iv, 86.
iii, 167, iv, 110, viii, 180-82; karman drnvy2 (real entity), i, 16, 18-19, ii, 147,
(intermediate action), iv, 110-11, 124. 260, iii, 142, v, 53, vi, 140, ix, 290.
dhyiiniintarika deva (gods of the inter- dravyadharma (real entity, substance),
ii, ~86, iii, 211, 213, p1uamil}.u (real- sai:pjiliicittavibhrama (mistaken idea-
entity atom) (a~fadravyaka [eight real tion and thought), v, 25.
entities]), ii, 144, 146; sat (existing as a dnti-adhyavasiya (attachment to opin-
real enitity), iv, 13, ix, 232, Vyii. ii, 78, ions), i, 41; arbuda (abscess of bad
82; saqimoha (delusion), v, 81; sva- views), iv, 212; uttara-dhyiiyin (medi-
lak,ar,ia (particular inherent character- tator endowed with afflicted views),
istic), i, 19, ii, 303, vii, 27. v, 43; upiidiina (grasping of afflicted
dravyatas (existing in and of themselves) views), v, 76; ogha (flood of afflicted
svalak,a1;1atas, ii, 213. ' views), v, 75.
dr§ (viewing), dnti (view), dadana dn;tigata (doctrines), etad agraqi dn;fi-
(insight), vii, 3. gatiiniim... , v, 40.
drtim andhii}.I. pratilabhante, vii, 84. dr~fika~iiya (corruption of afflicted views),
drtya (visible form), vi, 152. ~11, 14, 193; carita (the intellectual),
1v, 174, 268; dntidai:p~tra (teeth of
dr,ta = pratyak~a (direct perception), afflicted views), ix, 265; nidhyiina-
1v, 5; and vijdiita (cognized) (cak~u}.1.- k~iinti, vi, 165.
saqipripta [that which is attained by the
eye sense-faculty], cak~uribhisagata dr~tipariimada (esteeming of such things
[that which falls within the range of the as bad views), v, 18, ix, 262;
eye sense-faculty]), i, 85; drsta§ruta- pari§uddhi (complete purification),
vijdiitamata (seen, heard, cognized, iv, 189, vi, 297, viii, 130; pripta (those
known), iv, 160. who have attained through views),
vi~ 196,252,274.
dHtabhiimini}.l.sangii§vaprasarana - vat,
vi, 122. · dntiyoga (yoke of afflicted views), v, 75;
vipatti (false view), iv, 167; vipanna
dr~tadharma-nirviil}.a (nirvana in the (false view), iv, 177; viparyiisa (mis-
present life), parinirviiyin ·(those who taken view consisting of afflicted view),
obtain nirviii:ia), ii, 204, 284, vi, 215; v, 23, ix, 262; saqiyojana (fetter of
vedaniya (sensed or experienced in the afflicted views), v, 82-83; sampanna
present life time, iv, 115, 121; sukha- (in possession of the view), vi". 202;
vihiira (happiness in this life), ii, 110, ~thiina (locus of false opinions), i, 14,
vi, 222,259, viii, 131, 193. IX, 270.
dr~tamiitraqi bhavi!lyati, iv, 161. du~dhavat (like the milk in the udder),
dHtiinta (example), diverse, vi, 121,264, 1, 11. .
etc. du}.l.kha (unsatisfactoriness); that the
dntantayoga, dntiintayukti, vi, 199. sukha (pleasure) exists ( thesis of the
dr~tasatyakalpa (similar to those who ekiintadu}.l.khati (that everything is
have envisioned the truths), iv, 209. exclusively ~uffering) refuted, vi, 129,
131, Add.; defined, iiryapratikiila (to
dr~ti (view), dr§ (viewing), dadana be adverse to the noble ones), vi, 127;
(insight). - are dnti (view), the eye, the du}.l.kha = phalabhutii}.I. skandhii}.I.. -
five dntis (afflicted views), the mun- svayai:p krtam, iv, 185.
dane samyagdnti (right view), the
§aik'i (view of those in training) and du}.l.kha pratikira (remedy for suffering),
the a§aik,i (view of those beyond train- vikalpa (modific_ation of suffering),
ing), i, 80, 82. - pure and impure prajdiis vi, 129; bodha (difficult to understand),
(understandings) that are dnti (views), iv, 23; vedaniya (unsatisfactory sensa-
viii, 3.- five dntis (afflicted views), tion), 109; satya (truth of unsatisfactori-
v, 15; sixty;two afflicted views, their ness), vi, 120-25, vii, 31; skandha
roots, ix, 265. (kevala) (entire mere mass of suffer-
ing), iii, 82, 88.
dnti or dar§ana (view or insight) and
jdiina (cognition), vii, 3, 11, viii, 192. du}.l.khiibhisamaya (direct realization of
unsatisfactoriness), vi, 187-88.
dr~ti (afflicted view) and avidyii (igno-
rance), iii, 89; tf!ll}.i (craving), v, 30; du}.l.khiikiira (aspect of "unsatisfactory")
mithyiijdiina (false cognition), v, 33; and anityatii.kiira (aspect of imperma-
nent), vi, 128; duh.khendriya (faculty dve~a (hatred), un,-holesome root, iv, 35;
of displeasure), ii, 113, iii, 215, v, 87 ... ; and duh.khii vedanii (sensation of dis-
ktietra (field)(?), iv, 236. pleasure), v, 87 ! and paths of action,
duh.khana (cause to suffer), iv, 188. iv, 144.
duh.khasya anta:qi karoti (putting an end dvimukhapradadaniirtham (answer in
to unsatisfactoriness), vi, 205. two ways in order to express the same
meaning), ii, 258,
duh.khatii (unsatisfactoriness), threefolcl,
vii, 78; duh.khaduh.khatii (unsatisfac- dvipaktla (two categories) (monastics and
toriness of suffering), vi, 125. laity ... ), v, 84.
duh.khe dharmajiiiina (cognition of the dvipas (continents), iii, 145.
factors with regard to unsatisfactori- dvisiihasra madhyama lokadhiitu (di-
ness) and k~iinti (receptivity to the cog- chiliocosm, middle universe), iii, 170.
nition of the factors with regard to dvjvyaiijana, iv, 101.
unsatisfactoriness),'i, 71, vi, 179, 183;
jiiiina (cognition of unsatisfactoriness), ifvyaI)uka (combination of two atoms),
vii, 13. iv, 7.
duh.khilatas (as unsatisfactory), vi, 239. dyotayati (manifest), pratyiiyati (indi-
cate), ii, 240.
duh.§Ila bhik~u, iv, 96.
diiratii (distancing), diverse, i, 36, Add.,
ii, 316, iv, 31, v, 106; diire dharmiih. ... ,
v, 107; diirikaraI)a (setting aside), E
vi, 145, 200; diiribhiivapratipaksa ehi bhiktio (come, 0 bhik~u), v, 63; ehi-
(counter-agent of distancing), v, i04. bhiktiukii (come, bhik~u), iv, 61.
duravadhiina (difficult to disti,:rguish), ekiibhisamaya (single direct realization of
durlaktiya (discerned only/with difficul- the truths), vi, 187.
ty), duh.pariccheda (difficult to distin-
guish), durjiiiina (difficult to cognize), ekadetakiirin (lay practitioner of one
ii, 156, 159. rule), iv, 73.
durbalikaraI)a (weaken) (jarii [deteriora- ekadhyam, aikadhyam, i, 35.
tion]), ii, 223. ekadigmukha (one direction), lV, 9.
durbhiktia (famine), iv, 225; kalpa (aeon), ekiigracitta (one-pointed thought), eka-
iii, 207. agratii (one-pointedness), ekiilambanatii
durgati (unfortunate plane of existence), (having a single cognitive object),
apiiya, iii, 2, 21; dotia (fault of an unfor- iii, 132, viii, 128-29.
tunate plane of existence), 1v, 225; ekiikiira (same aspect), ii, 267.
bhaya (fear of unfortunate planes of ekiilambana (same cognitive object),
existence), iv, 128. ii, 267.
durjiiiinam (difficult to cognize)... ekaluliga, vi, 192.
jiiiiyate; idam atidurjiiiinam, ii, 159.
ekii:qi~ena vyiikaraI)am (answer in a cate-
durmanaskatii (dissatisfaction), ii, 131. gorical manner), v, 44.
diitiaI)am miituh. (violating one's mother), ekanavatyii:qi kalpetJu (in the course of
iv, 219. ninety-one cosmic aeons), iv, 225.
dl!Acaritatraya (three bad conducts), ekiintaduh.kha (being exclusively suffer-
iv, 135,217. ing), vi, 129, 149; sukha (pleasure),
dviida§iikiira miirgacakra (twelve aspects 129.
of the wheel of the noble path), vi, 247. ekarasa (same sentiment), ekamati,
dvandviililiganiidi (copulating, embrac- avyagra, iv, 211.
ing, etc.), iii, 164. · ekisana (one sitting), vi, 177.
dvayade§anii (teaching of the two things), ekasatya (one truth), vi, 139.
vi, 247.
ekatila (one grain of sesame seed), eka-
ta1_1<Jula (one grain of rice), ix, 259. giithii (stanza), defined, ii, 242.
ekavicika (those who have one separa- gati (plane of existence), iii, 11-15; vrtti
tion), vi, 207-8. (function) and utpatti (birth), vi, 217.
e~yadharmahetu (cause of future factors), gati (movement), iv, 4.
iii, 74. gati-k~etra (field is excellent through its
evamiikiira (such an aspect), vii, 15. plane of existence)(?), iv, 236; de§a
(place of plane of existence), iii, 50;
niyatakarman, iii, 50; sarpvartanI (dis-
G appearance of the planes of existence),
iii, 182; sarpcara (reborn in another
gajapota (young elephant), iii, 44. plane of existence), ii, 197.
gajaprameha deva (Gajaprameha gods), gaurava (respect), sagauravatii,
iii, 140. saprati§atii, sabhayava§avartitva,
ii, 170.
gamana (displacement) and gantar,
ix, 279; three, adhimok~ika (displace- ghana (wide), iii, 143; embryonic stage,
ment of resolve), etc., vii, 113; gamana- iii, 62, 255.
sa:rppad (perfection of movement), ghiilii, niisiiputi (nostril), i, 93.
vii, 83 (avrta, iikiifa, etc.). ghatiimbuvat (like a pitcher, water),
gamika bhik~u, iv, 237. vi, 140.
gaminI, iv, 108, etc. gho~a (articulated sound), ii, 240; paratas,
ga1_1am anu§asayitum, vii, 76. ii, 245.
ga1_1anii (counting), iv, 254; in iiniipana- ghrtaghata (pot of butter), vi, 251 (ghrta-
smrti (mindfulness of breathing), pur1_1a or ghrtapek~a).
vi, 154. giri, parvata, iii, 143, 147; tatavinipiita-
ga1_1<.ta (ulcer), and pari1_1iimadul;tkhata vat, ii, 202.
(unsatisfactoriness which is transforma- gita (singing), iv, 165.
tion or change), ii, 122. gliina, gliinopasthiiyaka bhik~u, iv, 237
gandha (odor), i, 17, 57; upavicara (pon- godiiniya (bountiful cow), iii, 145.
dering), iii, 108; malyavilepana (per-
gorajas (cow particles), iii, 178.
fumes, garlands and unguents), iv, 47;
sarptiina (stream of odor), iii, 163; gosava (vedic rite) iv; 147.
hastin, vii, 73. gotra (family), of§riivaka (listeners),
gandhabhuj, iii, 47. pratyeka (self-enlightened ones),
buddha, iii, 194, vi, 175; six families
gandhamadana (mountain of intoxicating
and parihii1_1adharman (susceptible to
odors), iii, 147.
retrogressing), etc., of the prthagjanas
gandharI vidya (gandhiirt clear knowl- (ordinary worldlings), etc. vi, 252 and
edge), vii, 111. foll.; gotra of thoughts, ix, 282; of the
gandharva (odor-eater), ii, 105, iii, 32, k~iintis (receptivities), etc.; synonym of
36-53, 48 Add., 119, 122. bija (seed), hetu (cause), vi, 168,
garbhiivakranti (intermediate beings
vii,49.
entering into the womb), four, iii, 37, govrata (vow to act like a cow), fila
54-56. (morality), iii, 86, iv, 147, v, 20.
garbhiivasthii (stage of the embryo), five, go§abda (sound go), ii, 240.
ii, 255, iii, 51, 58, iv, 119, 154, vi, 157; griisavyavaccheda (separating the mor-
transfer ofkalala, iv, 213. sels), iii, 120.
garbhinigamana, iv, 157. gredhii§rita (attachment), iii, 115-16; cp.
gardha§rita (being supported by craving), vi, 289.
vi, 289; cp. iii, 115. ' grhapati (householder), grhastha (house-
garu<;ta, iii, 29, 31. holder), grhin (householder), avadiita-
vasana, iii, 194, iv, 69-70,.80, 189, hiini (loss, retrogression) (= vihiini [loss
v, 76, 84, vi, 126,204. - grhipak~a or giving up], parihiiI].i [retrogression]),
(householder) and pravrajitapak~a iv, 99, vi, 173, Add.
(those who have entered the religious haral}.a (conversion), vii, 110.
life). .
har~iikiiravartin (having joy for their
grhapatiratna Gewel of the chief aspect), v, 95.
steward), iii, 203, vii, 122.
hasita-setughiita, iv, 17.
gr~avastu (taking possession of a house),
11,287. hatiidhimok~a, hataruci, vii, 85.
grhidnti, tithiGnti, iv, 189. hemiinta (cold season, advancing cold
season), iii, 180.
gulika (counting block), v, 54, Add.
hetu (cause), six, ii, 245, five, 277, five,
gulma (?), iii, 136. 314; four effects, 297; hetu and pratyaya
gul}.a (quality) and gul}.in (quality-posses- (condition), ii, 234,245 Add., 177,
sor), iii, 210. iv, 100, 176, ix, 241; samudayiikiira
gul}.a (qualities), understood as miirgas (aspect of the origin), vii, 31-34.
(paths), vi, 198. hetu-pratyaya (causal condition), ii, 299;
gul}.a-k~etra (field of qualities), iv, 121, phaliipaviidinI dnti (afflicted view of
213, 237; griihin (delight in the quali- negating cause and effect), iv, 171;
ties of others), viii, 202; parihiiI].i balena (power of the cause), iv, 100,
(retrogressing from the possession of a 176; vastu as cause, ii, 286; hetuvid
spiritual status), vi, 267; bhiivanii (cul- (logician) (on kiiraI].a [cause]), ii, 254;
tivation of the qualities), vii, 66; saip- samutthiina (origination), iv, 36; sam-
bhiivanii (confidence in qualities), pad (perfection of the causes), vii, 82; -
ii, 172, vi, 292. the effect taken and given forth, ii, 293.
gul}.as (qualities), enumerated, viii, 195. hetukrta, vi~ayakrta daurmanasya,
ii, 130, Vyii. ii, 25.
aniisravagul}.a (pure qualities), vii, '62,
viii, 195; iiriipya, viii, 215; jfiiinamaya hina (inferior), iii, 192 (madhya [medio-
(qualities or spiritual boons constituted cre], §re~tha [excellent]), iv, 255, v, 18;
by the cognitions), vii, 66, viii, 127; hinoccadnti (afflicted view that holds
traidhiituka (qualities of the three that which is low), v, 15.
realms) or impure qualities (siisrava), hitiiya, sukhii.ya, hitasukhiiya, vii, 76.
vii, 62, viii, 195; qualities of the bodhi- hrdayaprade§a (residing in the heart)
sattva, iv, 226; vaite~ikagul}.iibhinir- (ojas [vigor]), iv, 188.
hiira (taking possession of certain spiri-
hrdayavastu (heart), i, 32, Add.
tual qualities), viii, 195; samiidhimaya
(qualities constituted by concentration), hrI (modesty), and apatriipya (shame),
v, 27. ii, 172, iii, 45, iv, 25, 105.
guru (heavy), gurutva (heaviness), i, 18, huhuva (hu hu wailing), hell, iii, 154, 176.
67; karman (weighty action), ix, 297;
dharmiibhyupagama (accepting the
special obligations), iv, 61.
I
idaipdharman (Buddhists), vi, 154.
H idhyate (ignited), ix, 235.
ifijita (agitated), iv, 107 (sefijita dhyiina
hiicittaparidevaka (lamenting: A!
[agitated meditation]).
Thought), iv, 127.
ijyii (?), iv, 138.
hahava (ha ha moaning), hell, iii, 154,
176. Ik~al}.ikii vidyii (clear knowledge), &iistra,
vii, 112, 125.
hiinabhiigiya (conducive to retrogres-
sing), viii, 172. inataka, iii, 141.
indhanam upiidiiya agnil}. (fire in reliance irfyii (jealousy or envy) and miitsarya
upon fuel), ix, 234. (avarice), v, 81; saip.yojana (fetters of
indra (desire for becoming Indra), v, 30; jealousy or envy and avarice), 82.
§akra, iii, 161. iryiipatha (deportment), ii, 320, iv, 164.
indriyii1_1i (controlling faculties). twenty- i§iidhara (maintaining a shaft)(?),
two, i, 100-102; ii, indriyanirde§a (ex- mountain, iii, 141.
position of the faculties); meaning of i§vara (God), ii, 311, iv, 212, v, 19, 58
the word, ii, 103; definition, ii, 110-13. (ceiJtita, kiira1_1atiiviidin).
faculties of the Siiip.khyas, ii, 110-12. ifiidhiira, deva (god), megha (cloud),
indriya, material (riipi1_1i), (seven, the iii, 10, 139---41.
five and the two vyaii.janas [physical i~tavifayaparivarjana (renunciation of
organs]), ii, 125, 128-29, 131. agreeable things), v, 76.
pail.ca (five sense-faculties), cakfur- i~u (arrow), vega (momentum; impetus),
iidini, bhiitas (primary matter) or ii, 200,217, iv, 102.
bhautikas (secondary matter)?, i, 65;
accha (transparent), atindriya (supra- itibhavavibhavahetoh tn1_1ii, vi, 147-48.
sensible, i, 15, ix, 231; formation of the itthatptva, iv, 186.
six sense-spheres (fa<;liiyatana), iii, 63.
- description, i, 87, 93-94 ...
indriya-adhi~thiina (visible support of the
sense-faculties) (vyaii.jana [physical
J
organ]), ii, 110, iii, 58; pariiparajii.iina- ja<;la (stupid), iv, 57.
bala (power of the cognition of the jala (water), eight qualities of the water of
praxis-oriented faculties of sentient the sitas (oceans), iii, 144, ma1_1<;lala
beings), vii, 70; prthagvrtti (sensory (circle of water), iii, 141.
organism), vinirbhiigin (sensory organ-
ism), vi, 157; bhiivanii (cultivation of jaliigniprapiitana (throwing oneself into
the sense-faculties), vii, 65; vivrddhi or water or into fire), v, 76.
saip.ciira (perfecting transformation of jalogi, iv, 83.
the faculties), iv, 100, v, 108, vi, 219, jalp (murmur, speech), jalpana, kle§a-
235, 253, 270, 278; saip.vara (restraint) jalpa (murmur of the defilements),
of the sense-faculties iv, 52. iv, 134, Add.
indriyii1_1i yathiibhiitaip. dntiini, vi, 133. jambudvipa (jambu tree continent), iii, 2,
indriyii1_1i vifayefu viciirayati, iv, 53. 145, 147, 148; jimbudvipaka (inhabi-
indriyapiiramitii (perfection of the praxis- tants of jiimbudvipa), iv, 174, 223.
oriented faculties), ii, 119. jambudvipapurU!Ja (male body in jambu-
pail.ca (five sense-faculties), dvipa), iii, 129, vii, 71, the bodhisattva.
§raddhiidini (faith, etc.), ii, 111, 116, jambumiila, viii, 195; vrk~a, iii, 148;
119, 156, vi, 219, 223 (akfa), 220 ,a1_1<;Iagata, iii, 128.
(paripakvatara), 281 (bodhipiikfika). jana (creatures) and manufya (humans),
difference between indriya (praxis-ori- iii, 202.
ented faculties) and bala (praxis-oriented janaka (that which generates) and janita
powers), vi, 286. (that which is generated), janya,
aniisravii1_1i (pure faculties), ii, 105, 109, iii, 101, 103; janakahetu (gener11tive
116, 118. cause), ii, 247,277, 314; janaka-
pratyaya (generative condition), v, 60.
avikalendriya (non-lacking faculties),
ahinendriya (non-deficient faculties), janana (generation) by the same, iii, 211.
iii, 27. janapadaniruktiip. niibhiniviteta, i, 86;
iranakarman (action of motion), ira1_1a- vitarka (initial inquiry), v, 89, 99.
iitmaka (essential property mobility),' jiiniiti (knowing) and pa§yati (seeing),
i, 23. V, 25.
janayati (production), prakii§ayati forces of the life-force), ii, 122.

(manifestion), ii, 240. jivitendriya (vitality faculty), ii, 105,
janman (birth), jiiti (birth) or nikiiya- 108, 120, 123,127,215, iv, 154; vipiika-
sabhiiga (general character of one's karman (action having for its ripened
existence), iv, 198. effectthevitaiftynrculty), ii, 273.
jantu (those who are born)... , ix, 245, jiiiina (cognition)= prajiiii (understand-
Add. ing)~~pratisara~ourse ot
jarii (deterioration), sa:tpskrtalakfial}.a -autnonty), IX, 246, 248, comp. iv~.
(characteristic of conditioned pheno- jiiiina (cognition) and ki,iinti (receptivity)
mena), ii, 222; jariijarii (deterioration- in dadanamiirga (path of insight),
of-deterioration), 225. vi, 190.
jariimaral}.a (old-age-and-death), ten cognitions, reciprocal inclusion,
pratityasamutpiida (dependent names, aspects, vii, 4, 11...
origination), iii, 65, 83, 88. aniigatejiiiina (cognition of the future),
jariiyuja, iii, 27, 30. vii, 89.
jiita-avasthii (stages of arising), five, aniibhogajiiiina (spontaneous cogni-
ii, 255, iv, 119. tion), aniisaliga (obstructed cognition),
jiitabuddhi (notion of arisen), ii, 235. vii, 88; aviparita (not mistaken cogni-
tion), ix, 255; avivartya (unobstructed
jiitasa:tpvega (immediately frightened), cognition), vii, 90; avyiighiita, vii, 88;
iv, 98. asakta (cognition of unimpeded expres-
jiiti (origination), sa:tpskrtalak~al}.a sion), asaliga (unobstructed cognition),
(characteristic of conditioned pheno- vii, 90; iidhimoki,ika, iinumiinika,
memi), ii, 222; jatijiiti, 182, 225. iibhimiinika, vi, 247; iibhogamiitrel}.a,
jiiti (birth), pratityasamutpiida (depend- ix, 255; nirvikalpa (non-conceptual
ent origination), iii, 64, 88. cognition), vii, 10; piiramiirthika
(cognition of the absolute truth),
jiiti, birth described, iii, 58. PHthalabdha (cognition acquired con-
jiitibheda (specific difference), ii, 174. secutively), vii, 27-28; bhiivaniimaya
jiitismrti (recollection of births), smaral}.a (cognition derived from cultivation),
(remembering births), smaral}.agul}.a ix, 247; yatre~ta, ix, 255; sarvatra
(remembering past existences), iv, 199, (universal cognition), sarvathii (omni-
225-26, vii, 100; cp. vii, 124. form cognition), vii, 82, cp. 45; siisrava
(impure congition), vi, 247.
jiiyamiina (arising, i.e., future), avasthii
(state), ii, 258, 309. jiiiina (cognition), dar§ana (insight), vidyii
(clear knowledge), bodhi (intuition),
jighatsii (desire for food), i, 18.
buddhi (intelligence), prajiiii (under-
jina (Victor), the four miiras, ii, 124; standing), iiloka (light), vipa§yanii
skandhas (aggregates), vi, 297. (insight), vii, 10.
jinadiita (messenger of the Buddha), jiiiina (cognition), definition and descrip-
jinoddifita, ii, 220, iii, 177. tion of the jiiiinas and the gul}.as (quali-
jitamanaskiira (visualization), vi, 151; ties of jfiana), chap. vii.
compare vi, 150,220. jiiiina (cognition), ki,iinti (receptivity),
jitatara (more spontaneous), vi, 212. dadana (insight), vii, 1; cak~ur (eye),
vidyii (clear knowledge) ... , vi, 246,
jiva (vital principle) and §arira (body),
ix, 262; jiva (vital principle), jantu (a Add.
being who is born) ... , ix, 245. jiiana-dar§ana (cognition-insight),
viii, 193, 194.
jivitapari~kiira (things useful to life),
ii, 120; vipatti (damaging to life), jiiiina-parijiiii (complete knowledge qua
iii, 194. . cognition), v, 11 O; vadhya (struck by
cognition), v, 13, 112, vi, 191; vifada-
jivitasa:tpskiiras (conditioning forces of
tva (great purity of cognition), iii, 56;
life) and iiyuJ;isa:tpskiiras (conditioning
sa:1ppad (perfection of cognition),
Sanskrit-English Index-G_lossary 2729
vii, 82; saipbhara (proyision of cogni- kaliyuga, iv, 228.

tion), vii, 78. kalpa (aeon), pail.caskandhasvabhiiva
jiiiipakahetu (indicating cause), ii, 277. (being the five aggregates in its intrinsic
jiiapti-caturtha (ecclesiastical proceed- nature), iii, 187-88, traidhiitukah
ings)... , iv, 72, 97; viicaka (repeating kiilal;t. .
three times), 61; simii (boundaries), numerous types, Vyut. 253, explained
212. iii, 181 and foll., mahii (great aeon),
jil.iitivitarka, v, 89, 99. antarii (intermediate aeon), antal;t
(small aeon), etc.
jiieya (objects to be known), paiicavidha
(five kinds or categories, ix, 237,255; asaipk:hyeya (innumerable aeon) and
jil.eya (to be known), vijiieya (to be career of the bodhisattva, 188.
cognized), abhijiieya (to be penetrated), navakalpasthiipana, pratyudiivartana
parijiieya (to be completely known), (leaping over nine cosmic aeons),
ix, 244. iv, 224, 230.
kalpastha, kalpa of hell, iv, 207; of
heaven, 250.
K kalpa-apakar~a (diminution of the life
expectancy in the aeon of duration),
kiidiicitka (occasional), i, 34. iii, 192; apahriisa (shortening of life
kadarthanii (insult, suffering), iv, 222. expectancy), 206.
kadiiviihika (brings the pregnancy to an kalpaka~iiya (corruption of the aeon),
end), iv, 214. iii, 193,207.
kiilik~ii = vicikitsii (doubt), vi, 189. kalpaniryiii;ta (end of the kalpa), iii, 20,
kaivarta (fishermen), their eye and the 182,207.
water, i, 52. kalpii.va§ef?a, life beyond one kalpa
kiikajalighii (a plant resembling the foot (aeon), ii, 124, Add., Vya. ii, 19, vii, 83.
of a crow), ii, 289. kalyii miitii, iii, 37.
kiikiii;tgavari;1iidayal;t, i, 16, Vyii.. kalyiix;iamitra (spiritual friend), iv, 120.
kiila (time), a viprayukta (formation dis- kiima-adhyavasiiya (attachment to
sociated from thought)?, iii, 188. - desire), i, 41; avacara (domain of
i, 12, iv, 62 (= the saipskiiras (condi- desire), iii, 9; iipta (domain of desire),
tioning forces), pail.caskandha [five ii, 129; iisrava (flux of desire), v, 73;
aggregates]), v, 52. upapatti (birth of desire), iii, 166;
kiila-antarasthiivara (susceptible of dura- upidiina (grasping of desire), v, 76;
tion), ii, 123; apadeb (period of time), ogha (flood of desire), 75.
ix, 246; avadhi (period of time), iv, 62; kiimabhogin (enjoyer of desires), kiima-
diiratii (temporal distancing), v, 107. upabhogin, iii, 7, iv, 69.
kalabhasvapna (dream of a young ele- kiimaciira (go as one wishes), icchiinu-
phant), iii, 44. vidhayitva, ii, 181.
kalahasvapna (dream of a quarrel), iii, 44. kiimadhitu (realm of desire), ii, 131,
kiilakaiijaka, iii, 11; Digha, ii, 259, iii, 7. iii, 7, viii, 137 (kiimagux;iaprabhiivita);
mixed karman (action), iv, 129;
kalala (first embryonic stage), etc., ku§alacitta (wholesome thought in the
ii, 255, iii, 51, 58, 62, Add., iv, 119, realm of desire), vii, 28; caittas
Add., 213. (thought-concomitants in the realm of
kaliipa (collection), sasrava (impure), desire), ii, 166; dul;tsamatikrama
aniisrava (pure), Vyii.. ii, 83. (difficult to leave the realm of desire),
kiilapade§a, ix, 246. vi, 220; eighteen dhiitus (elements) of
the realm of desire, i, 55; kiimadhiitu-
kiilasiitra (black string), hell, iii, 2, 149. deva (gods of the realm of desire),
kalevara, i, 14. iii, 164-65; bhiivaniimiirga (path of
2730 Sanskrit-Englis-h Index-Glossary
cultivation), etc., are absent, vi, 292; kiirai;ia (projecting cause), adhi~thiina-
manobhiimika sukha (pleasure of the kiirai;ia, iv, 27; kiirai;iaparikalpa, iv, 7.
stage of mental faculty) is absent kiirai;iahetu (efficient cause), ii, 245, 288,
iii, 109; thought included in the realm 293,299,307.
of desire (kiimadhiitupratisatp.yukta-
citta), vii, 28; manopaviciira (mental kiiral}.c;tava, iv, 98.
pondering in the realm of desire), kiiritra (activity), i, 75, ii, 225 (dharma-)
iii, 111; saipprayuktadharma (factors . v, 55, 107; and a§rayabhiiva (quality of
associated with the realm of desire), being a basis), ii, 305.
iii, 8. . karkandhu (well without water), iii, 47.
klimagui;ia (objects of sense enjoyments karka§a (rough), i, 18.
or of desire), i, 43, iii, 7, 86, 166, v, 3;
chanda (predilection for the objects of karma-ativighnakarai;ia (absolute imped-
desire), 84, and abhidhyii (covetous- ing of action), iv, 220; abhisatp.skiira
ness), iv, 166. (instigation of action), i, 29, vii, 34;
iivarai;ia (obstacle of action), iv, 201;
kiimii~, kiimapradhiinatviit kiimadhiit~ upacaya (accumulating of actions), v, 1;
kiimii~, ii, 131, Vyii. ii, 26. rddhi (supernormal accomplishment
kiimaja (kiimadhiitupatita ... ), iv, 133. which comes from action), iii, 46, 205;
kiimamithyiicara (sexual misconduct), jii rddhi (supernormal accomplishment
iv, 82, 146-47, 157, 188. produced through action),
purvaniviisiinusmrti (recollecting past
kiimariiga (attachment to pleasure), iii, 9, existences realized through action),
'V, 8, 77, viii, 197; sthiina (causes),
divyacak~us (divine eye), vii, 122, 126.
vi, 263; paryavasthiiniya (manifestion
of the attachment to pleasure), v, 72. karmabhava (existence as action), iii, 13,
36, v, 1-2, (abhinirharati [leading to
kiimasukha (laxity), kiimasukhallikii action]).
(laxity), iii, 194.
karmabhiivanii (impression caused by
kiimatf~J}.ii (craving for pleasure), v, 29, action), ix, 300.
nivarai}.a (hindrance of the inclination
for the objects of desire), v, 100. karmabheda (schism of formal ecclesi~
as:tical actions) (satp.ghabheda), iv, 211.
kiimavitarka (initial inquiry of the realm
of desire), iii, 7, v, 89; virakta (detach- karman (action), defined, iv, 1-3, 12, 38,
ment toward the realm of desire), vita- 136, 149; see cetanii (intention),
raga (detachment from kiimadhiitu), avijllapti (non-informative action);
ii, 136, vi, 195, 232; vairiigya (detach- karman (action) and karmapatha (path
ment from the realm of desire), iv, 170. of action), 137. - karman (action),
tni;ia (craving) and avidyi (ignorance),
kiimayoga (yoke of desire), v, tf,, 77. vi, 136. - upapattihetu (cause of vari-
kiiiicanamayI bhumi (ground of gold), ous births), vi, 137.
iii, 140, 145. sabbatp. kammato, ix, 297.
kiii;tc;lllll (sections) of the prafityasamut- kartar (action) and kriyii (action),
piida (dependent origination), iii, 60. iii, 79. .
kii.ntii vimukti (cherished liberation), karman (action) and karmaphala
vi, 260, 261. (effect of action), without kiiraka
kai;tthokti (explicit declaration), iii, 36, (agent), iitman (self), iii, 57, v, 29,
iv, 77. ix, 260, 290.
kapiiliirdha (half of the skull), vi, 151. ama karman (past action), iv, 185,
kapotaka (mudrii), iv, 65. v, 59, 63, ix, 295; atyudiri;iaparipuri;ia,
iii, 41; afalighaniya (insurmountable
kiira (pujiidika), apakiira, iv, 123, vii, 85. action), vii, 85; avipiika (action without
kiiraka hetu (efficacious cause), ii, 277, retribution), iv, 130; asatp.cintya (unin-
288. tentional action), bhriintyii (action com-
kiirav.a (cause), iii, 35, Vyii.; iik~epa- mitted by mistake), iv, 152-55, 214.
iik~epaka (action projecting a generic 137, Add., 181-88, 227; pari§uddhi

skeletal-effect), paripiiraka (actions (purification of the path of action), 227;
projecting the specific fleshing-effect), bheda (distinctive stage of the path of
lV, 198; . action), 168, siimantaka (preliminary
iiyu~ya (life-force action), ii, 217, 120. concentration), prayoga (preparatory
action), Pntha (consecutive action),
upapadya vedaniya (experienced in the 140.
next life), iv, 120.
karmaphala (effect of action), iv, 174,
ekak~al_lika (action abiding an instant), 191, V, 63.
ekiidhvika (action belonging to one
single time period), traiyadhvika karmaprabhii.vita nirde§a (exposition
(action belonging to three time periods), through efficacy or function), iii, 93.
ii, 274; kiiyika (bodily action), viicika karmaviicana (announcement of the for-
(vocal action), iv, 4, 14; ku§ala (whole- mal action), iv, 37, 149.
some action), akusala (unwholesome karmaviisanii (traces of action), ix, 297.
action), pUJ.1.ya (meritorious action),
sukhavedaniya (action conducive to karmavipiika (retribution of action);
pleasant experience) ... , iv, 106; krta ii, 120 (iiyus [life-force as retribution of
(action done), upacita (accumulated action], bhoga [enjoyment as retribution
action), iv, 242; kle§iibhi~yandita, of action]), 271, iii, 41, iv, 114,116,
i, 14; gatiniyata, iii, 50; guru (grave or ix, 297; karmavipiikaja-(from the retri-
weighty action), iisanna (near or recent bution of action), iv, 125; jiiiinabala
action), etc., iv, 241, ix, 297; tusi- (power that consists of the cognition of
tal_l<,lulavat (action being like a seed the retribution of actions), vii, 69.
with its husk), iii, 117, drstadharma- karniavi~adatva (great purity of action),
phala (actions bearing their effect in the iii, 56; vrttiliibha (entry into the activi-
present existence), iv, 121; niyata ty of action), iv, 85.
(determined action), iv, 120. karotapiiJ.1.i (vessel holder), iii, 159.
pratyayasiimagryiiviihaka (actions kari,;akanidar§ana, vii, 88.
bringing out the complexes of causes to
karul_lii (compassion), forty-eight karunii.-
be realized), iii, 49; maula (principal
citta (thoughts of compassion), vii, ?°7-
action), iv, 140; vyiimi§ra (mixture of
78, Add., iv, 226.
actions), iv, 1; sukla (white action), etc.,
iv, 128. kiirya (effect or result); the abhii.va (non-
existent) is not kii.rya (to make), iv, 5;
sarp.niknitaphala (actions the effect of
kiirai;iabhii.va (relationship of cause and
which is near), viprakf!jtaphala
effect), ii, 254; abhisamaya (direct
(actions the effect of which is distant),
realization as result), vi, 186.
iv, 116; sudar§aka (actions easily dis-
cemable by others), suprajfiaka (actions ka~ambuka, iv, 97-98.
easily discemable by the agent himself), ka~iiya (stain or corruption), riigaja
iv, 203. karman (action which arises from
karmiinta (ecclesiastical proceedings; attachment), iv, 128.
activity), iv, 95, vi, 143,147,254,284 ka~iiya, the five corruptions, iii, 14, 193,
(samyak- [right conduct]; -prasrta, 207.
etc.); viii, 195. ka~ta karman (awful action), iv, 98;
karmai;iyatii. (clever) (liighava [light or tapas, 155.
apt], vaisii.radya [aptitude]) ii, 157-58, katasi: (cemetery), iii, 52.
j
viii, 207.
kathiivastu (ground of discourse), vi1?aya
karmaparibhiivita vijiiana (conscious- (object-field), i, 12.
ness that is developed or perfumed
through action), iii, 124. kaukkutika (slaughterers of fowl), iv, 92.
karmaparipiiri (fullness of action), kaukrtya (regret), ii, 166, v, 31, 89, 97,
iv, 226. 99; adayas, ii, 165.
karmapatha (path of action), iv, 168; 21, kaurava (moon of unpleasant sound),
iii, 146. kesadayal}., sattvasarpkhyiitiih, ii, 180,

kauUdya (slackness), ii, 161, vi, 286, Vyii. ii, 76.
vii, 18. ke§olluiicana, v, 76.
kautilya (crookedness), iv, 128. kevala (mere)= iitmarahita in the for-
kautukamaiigalatithi... dnti, iv, 189. mula of the prafityasamutpiida (depen-
dent origination), iii, 82.
kava4a (mouth), pii:i,4a (small bite),
iii, 120; kava4ikiiriihiira (material khadgavi~iii:i,akalpa (those who are like
food), i, 55, ii, 209, iii, 119-21, 127, rhinoceroses), khadgin (?), iii, 194,
205, audiirika, siik~ma, tryiiyatana- vi, 177-78.
iitmaka. khadiraka (acacia), mountain, iii, 141.
kiivya (poetry), iv, 254. khadiraka (mountain), iii, 141.
kaya-adhi,thli.na (action having the body khadyotaka, viii, kiir. 1, Vyii.
for its object or basis), -alambana kha1ckhatatva (solidity), i, 22.
karman (action having the body for its
cognitive object), iv, 12; indriya (body khalabila, iv, 253.
sense-faculty), iiyatana (sense-sphere of khilamrak~asvastu (cause of concealment
the body), ii, 145, iii, 135, viii, 155; · and mental blockages), iv, 20.
karman (bodily action), iv, 2, 12; kidrgbhuta (life becomes bad), iii, 193.
kiithinya (rigidity of the body), iii, 215;
cittasaip.nisritapriii:i,a (wind the exis- kilasabda, i, 49, Vyii.;
vaibhii~ikavyiikhyiinapradarsaniirtha.
tence of which depends on the body and
thought), iv, 154; du&carita (bad con- kirtyartha diina (giving with an eye
duct of the body), iv, 84-85; da~thulya toward one's reputation), iv, 239.
(bad state of the body), v, 89; nidhana kisora (young lion), vii, 75.
(destruction of the body), na§a (disap- kitiidrinavaka (nine ant mountains),
pearance of the body), iii, 31; pra- iii, 147.
§rabdhi (pliancy of the body) ii, 157-
58; bhiivanii (cultivation of the body), klesa (defilement), chap. v. - klesa,
vii, 65; maliipakar~ana (erasing the avidyii (ignorance) (iii, 91), karman
stains of the body), iv, 135; vijiiapti (iv, 136); brjavat (like a seed)... ,
(bodily informative action), i, 20, iv, 3; iii, 116; with the six vijiiiinas (con-
ix, 294; vijiiiina (tactile consciousness), sciousnesses), the vedaniis (sensations),
i, 19; siik~in (bodily witness), vi, 223, v, 54-58; at birth, at death, iii, 118;
273; smrtyupa~thana (application of support the stream, ii, 122.
mindfulness to the body), vi, 159, 292. klesa (defilement), karman (action) and
su~irakiiya (body having cavities), vastu (phenomenal basis), iii, 116;
vi, 157; savijiiiinaka (body in which the ka~iiya, 14, 193; kiima (desire), 8;
consciousness has arisen), 224. kui:i,apa, v, 79; k~aya (exhaustion of
defilements), 102, 108; caura (thief),
dharma, rupa, putika, manomayakiiya, vi, 190; jalpa (murmur of the defile-
etc. ments), iv, 134; dasii (state of defile-
kaya, in brahamkiiyika, niviisa (resi- ment), avasthii (state of defilements),
dence), iii; 2, Vyii.; in vijiiiinakiiya iii, 63, ni~yanda (offspring), v, 2;
(groups of consciousness), niimakiiya prahiii:i,a (abandonment of defilements),
(collection of names) ..., samuha, i, 30. iii, 115, v, 28, 104, vi, 150; priipti
kiiyena siik~iitkrtvii (having realized with (possession of defilement), v, 2; mala
their body), vi, 224, 262, viii, 153, 210. (defilement stains), 91; mahiibhumika
(permeating factors of defilement),
kiiyikaprasrabdhi (bodily pliancy),
viii, 156. ii, 152; miira who is defilements,
ii, 124, mula (root defilements), v, 2;
kiiyikI kriyii (bodily action), ix, 294; vimukti (liberation from defilements),
vedanii (bodily sensation), ii, 157. ii, 109; vimukti prrtisukha (pleasure
kediira aluna (field that is unharvested), and joy of the liberation from defile-
vi, 192. ments), viii, 193; vi~kambhana (ob-
structing the defilements), ii, 109, (aeon).

vi, 150; visa:tp.yoga (disconnection from ko§ogatavastiguhya, i, 57.
the defilements), v, 108, vi, 234;
samudiiciira (activity of the defile- kramamrtyu (gradually), ii, 133, iii, 134.
ments), v, 2, vi, 216, 263; hiina, krI4,iipradu~ika (gods who are carried
viii, 177. away with amusements), ii, 219;
kleta-asamudiiciira (defilements being pramo~aka deva (taking away amuse-
active), v, 28; asamanviigama [non- ments), iii, 164.
possession of defilements] (and .visa:tp.- krI4,iisthiina (play-ground) of the gods,
yoga [disconnection from the defile- iii, 162.
ments]) vi, 234; iivaraI].a (obstacle kriyii akartrka (action without an agent),
constituted by defilements), iv, 202, ix, 279.
vi, 276; utpattisthiina (causes for the
arising of defilements), v, 72-73, kriyiirambha (beginning of an action),
vi,263. · iv, 144; cheda (cutting off the action),
102.
abhik~I},a (perpetual defilement),
iv, 201; arhatas (defilements of the per- k:rodha (anger), ii, 164, v, 89.
fected beings), v, 73; avastuka (defile- k:ro§a (calling distance), iii, 178.
ments having no support), vi, 257, knigriimaka, iii, 130.
vii, 87; iimodasahagata (joyful defile-
kHJI},iidharma (black factor), weak,
ments), v, 84; ekaprakiira (single
vi, 199-200.
defilements), 86; guru (heavy defile-
ment), laghu (light defilement), iii, 115; knI].akarman (black action), iv, 129,
tivra (intense defilement), iv, 121, 201; k~ayakrt (destroying black action),
drgheya (abandoned by the path of 131,
insight), bhiivaniiheya (abandoned by kf~I},a§uklakarman (black-and-white
the path of cultivation), v, 13, etc.; action), iv, 1, 129; k~ayakrt (destroying
manda (weak defilement), iv, 121, black-and-white action), 131.
sakalakiiral},a (defilements with krta (done) and upacita (accumulated),
complete causes), v, 72; satata (perpet- iv, 136.
ual defilements), iv, 201, sa:tp.tiipasaha-
gata (unhappy defilements), v, 84; krtaK~yatva (that which should be done
sarvatraga (pervasive defilements), has been done), vii, 13.
ii, 269, v, 101; savastuka (defilements krtaparijaya (those who practice
having a real object), vi, 257, vii, 87. thoroughly), vi, 150.
kli~la (defiled); are kli~ta (defiled), the krtsnayatana (perception-sphere ·of
kle§as (defilements), kle§asa:tp.- totality), viii, 213-15.
prayuktas (the factors associated with k~al},a or moment (instant), ii, 145,227,
the defilements), the kle§asamutthas 232, iii, 177-78, iv, 4, Add. v, 65.
(factors having their origin in defile-
ments), ii, 297. k~al},adharmatii (nature of the moment),
ii, 229; nirodha (immediately perish-
synonyms ofkli~la, iv, 255. ing), 234; vyiikiraI].a (pure moment),
kli~tacitta (defiled thought), ii, 161, vi, 222; smaratii (recollecting succes-
325, v, 71, vii, 18, 22. sive moments), vii. 102.
kolopama, i, 13, viii, 186, Add. k~al},ika (momentary), etym. iv, 4; the
ko~thanyiiyena, iii, 140. explanation of Vasubandhu, 4 and foll.,
is not that of the Vaibha~ikas, says
koJi (highest point), antapragatii kotih Saipghabhadra. - Whether the k~al},ika-
(highest point has gone forward up to viida (doctrine of momentariness) is
the extreme), vii, 96. reconciliable with the doctrine of the
koti (lemma), trikotika (trilemma), four lak~aI].as (characteristics), ii, 228.
cat~kotika (tetralemma), ii, 252 and three dhiitus (sense-elements) called
passim. k~aI].ika (momentary), i, 71; k~aI].ika
koti, iii, 189, calculation of the kalpa pratityasamutpiida (momentary
dependent origination), iii, 65; kllai;tika dntadharmavedaniyakarma - k~etra,

dhyana (momentary meditation), iv, 123.
vi, 221; k~ai;iikavadin (confirming k~etrapa (protector of the fields), iii, 206.
momentariness of factors), ii, 230,
iii, 33. - Saipmitiyas, ii, 222, catul}.- k~Il}a-niraya (being finished with hell),
i, 11; vega (momentum is exhausted),
k~ai;iikavada (doctrine of the four
moments). i~u, ii, 200; asrava (fluxes are
destroyed), vi, 264.
kfal}ikalpapradipa, vi, 199.
k~ipta (troubled) and vik~ipta
k~anti (receptivity) and jiiana (cognition), (distracted), iv, 125.
as iinantaryamiirga (unhindered path)
and vimuktimiirga (path of liberation) k~Ira (milk) and dadhi (whey), v, 53,
of viraga (detachment), nirveda prajiiaptisat (name without reality),
ix, 239.
(disgust), vi, 302, see 180, 190.
k~uramiirga (road of razor blades),
which k~antis (receptivities) are jiiana
(cognition), vii, 1-2; iii, 151.
dharmajiiiinak~anti (receptivity to the kubhatiil}Ira, iv, 190.
cognition of the factors).and dharma- kui;fyaklli;li;fiidivat, ix, 288.
jil.ana (cognition of the factors), see' kuhanii, iv, 165.
dadanamarga (path of insight), and
v, 13, 112. kukkurama, v, 20.
k~anti (receptivity), dnti, ruci, etc. kuk~imat, iii, 129.
vi, 165. kuk~ipravesa, kuk~av asaipslesal;i, iii, 43,
k~anti (receptivity), nirvedhabhagiya Vya.
(stages conducive to penetration), kukiila (burning embers), iii, 151.
vi, 165 and foll.; k~antilabhin (posses- kulaipkula (those who go from family to
sor of receptivity), iv, 208, vi, 174. family), manu~ya (those who go from
k,antiparamita (perfection of patience), family fo family among humans), deva-.
iv, 229. kulaipkula (those who go from family
k~antivadhya (struck by the receptiv- · to family among the gods), vi, 206.
ities), jil.anavadhya (struck by the cog- kulodayatiipratisaipyuktavitarka, v, .89.
nitions), v, 13, 112, vi, 190. kumara, ii, 255, second jatavasthii (post-
k~atriya (warrior-ruler), iii, 206. embryonic stage). ·
k~aya (exhaustion), ii, 285. - k~ayajiiana kumbhatiil}Ira, vi, 190.
(cognition of exhaustion), vi, 230, 282, kul}apa (swamp of rotting corpses),
vii, 4-5, 7, 12, 14, 26, 43, 61-62; iii, 151.
kfayiinutpiidajil.iina (cognition of non-
arising and of exhaustion), i, 82, kupa ivodakam (like water in a well),
iv, 180. iii, 35.
k~ayalqt karman, iv, 130. kupasvapna (dream of a well), iii, 44.
k~ema (secure; reassured), Santa (peace- kurmaroman (hairs of a iortoise, ix, 263.
ful), ii, 114, iv, 107; parama (supremely kuru, see uttarakuru.
reassured), vii, 33; k~emapriipta (pos- kusiigre~a (point of a blade of grass) ... ,
session of reassurance), vii, 74. iv, 84.
k~etra (field); iipiidayati lqetram (pre- ku&ala (wholesome), etym. i, 54, Vya.:
paring the field), v, 2. kutsitiic chalitii durgater apakriintii
pUl}yalq1etrn (field of merit); field iti.
excellent through its gati (plane of kusala (wholesome or subha [good]) is
existence), upakiira (benefit), gUl}a k~ema (secure), will have i~tavipiika-
(qualities)... iv, 94, 236. tviit (agreeable retribution) (kusala-
kuk~etra (bad field), iv, 247. siisrava [impure wholesome action]) or
buddhak~etra (buddha field), iii, 200. nirvii)}apriipakatviit (bring about nir-
vli.l).li.) (anasrava [pure wholesome room), iii, 140.

action]), iv, 106. kuvera, desire for becoming ... , v, 30.
defined, iv, 137, through the pariinu-
grahiibhisarp.dhi (intention to do good
to another) opposed to the paropaghiita-
abhisarp.dhi (intention to do bad to L
another); how are the corect and the labdhavrtti (being active), v, 53.
false view ku§ala (wholesome), aku§ala
(unwholesome)? Comp. 41. liibh~ (acquire), pratilambha (obtain),
ku§ala (wholesome), paramatas or
priiptimiitra (only possession) and
sarp.mukhibhiiva (manifest), i, 71,
paramiirthatas (absolutely good), ii, 328.
svabhiivatas (wholesome through
intrinsic; nature), sarp.prayogatas libha (obtained) and bhiivani (culti-
(wholesome through association), vated), vii, 63.
samutthiinatas (wholesome through the liibhasatkiira (ownership, honors),
originating cause), iv, 33; the niriii;ia, vi, 259; liibhena liibhani§cikir~ii,
the wholesome roots, the caittas iv, 189.
(wholesome thought-concomitants), liighava, liighavika§ ciiyam iiciiryal;l, i, 27
etc., are also ku§ala. (Vyli.).
ku§ala-abhi~yanda (outflow of the whole- laghusamudirai;iatva, i, 22.
some), iv, 21; ekatiina (exclusively
wholesome), 41; citta (wholesome laghutva (lightness), i, 18, 23; manasi-
thought), diverse types, ii, 320, iv, 179, kiira (observation of lightness) and
vii, 18, 22. rddhi (supernormal accomplishment),
vii, 104.
ku§aladharmacchanda (predilection for
wholesome factors), v, 36, 39, viii, 176. laiiii (embarrassment), ii, 172; laiiitva-
vipiidana, iv, 205.
ku§alamahiibhumika (wholesome
permeating factors), ii, 152. laiiitva ('respect), iv, 205.
ku§alami.ila (wholesome root), ii, 160, laki,ai;ia (characteristic) and lak11ya (char-
iv, 34, vi, 286, vii, 77, viii, 197, 199; acterized phenomenon), ii, 230; sva-
cheda (cutting off the wholesome lak,ai;ia (particular inherent character-
roots), samuccheda (cutting off the istics) and siimiinya (common charac-
wholesome roots), sarp.dhiina (recover- teristics, ii, 325, vi, 158.
ing the wholesome roots), pratisarp.- lak~ai;ia (characteristic) (mi.ila- [primary])
dhiina (reconnecting with the whole- of the sarp.skrta (conditioned pheno-
some roots), priirambha (undertaking mena) and secondary-lak~ai;ia (charac-
the wholesome roots), ii, 294, iii, 131, teristic), ii, 222, Add.
iv, 94, 170-75. lak~ai;ias of the mahiipuru11a (great per-
ku§alapak~avipatti (damaging what is son), cakravartin (wheel-turning king),
wholesome), iii, 194. bodhisattva, ii, 230, iv, 221,223,
ku§alaprahiii;ia (abandonment of whole- vii, 85 (lak~al).asarp.pad [perfection of
some action), never absolute, iv, 131- the characteristics]).
32. lak11ai;ianirodha (destruction by the char-
ku§alasisrava (wholesome action, acteristic), i, 35, ii, 223.
impure), iv, 106, 128. lak11ai;iiinyathika, lak11ai;iiinyathiviidin,
ku§alatva (wholesome moral quality) of v, 25.
the abhiji!.iis (superknowledges), liik11ai;iika nirde§a (exposition of the char-
vii, 107; of the apramiii;ias (immeas- acteristics of things), iii, 67, vi, 137
urables), viii, 196; of the five viji!.iinas (abhidharma).
(sensory consciousnesses), iv, 180. lapanii (bragging), iv, 165.
ku§iistra (bad treatise), iv, 165. laukika miirga (mundane paths) (siisrava
kusi.ilanyiiya (grain sustained by a store- [impure]), vi, 1; iikiiras (aspects of the
mundane path), vi, 239, Add., 266, lok.apala (guardian of the world), iii, 1.
vii, 30; their objects, vi, 239; the fruit, lokasatp.jfii (common usage), i, 23, 86.
vi, 243.
lokasatp.vftisatp.gha (sarµgha in the
laukika~itta (mundane thought) (§aik~a mundane conventional sense), iv, 97;
[of those in training], a§aik~a [of those jfiana (mundane conventional
beyond training]), vi, 300; stha (pres- cognition), v, 14, vii, 4.
ently mundane thought), iv, 79.
lokayatapratisatp.yuk.ta, iv, 190.
laukikajfiana (mundane cognition),
vi, 142, vii, 4, 10 (lok.ottarajfiil.na- lokottari pripti, Vya. ii, 37.
Pfllthalabdha [mundane cognition lokottarajfiii.na (supramundane cognition)
acquired consecutively to the supra- (paramirtha [absolute]), vi, 142.
mundane cognition]). lokottaramii.rga (supramundane path),
laukik.amiinasa (mundane thought), arhat satyii.dyii.karapravrtta (proceeding
(perfected being), prthagjana (ordinary through the aspects of the truths),
worldling), ii, 183, Vya. ii, 79. vi, 238, 267; perhaps practiced by the
lauk.ikamiirga (mundane path) and prthagjana (ordinary worldling) to
lokottaramii.rga (supramundane pat~) perfect indriyasatp.cii.ra (praxis-ori-
of the bodhisattva, iii, 77. ented faculties), vi, 266.
laukikavitariga (mundane detachment), lokottarask.andha (supramundane
iii, 196. groups), vi, 297.
laukikI dniti (mundane afflicted view), luji, lold, luhyate, i, 14.
samyagdniti (mundane right view),
i, 80, vii, 3, Vibha~a. 97, p. 502; pri.ipti
(possession), ii, 138, Vya. ii, 36.
laulya (frivolous speech), iv, 165.
M
mada (pride), ii, 176, iv, 67, v, 91, 94, 98;
lava (long minute), time, iii, 179. and pramii.dasthii.na (non-vigilance),
lingas (marks) of the gods, iii, 17. iv, 45.
lik,a (nit), iii, 178. madaniya (intoxicating), iv, 84.
lina (slack), liniibhibtp.kin, vii, 18, 23. madhya (medium), ii, 255; satp.moha
lipi (writing), iv, 254. (delusion relative to the present),
vii, 108; stha (indifferent), vii, 110.
lobha (greed), see akmalamiila (unwhole-
some roots); and paths of action, iv, 144; madhyami pratipad, ix, 271.
vi~amalobha, iii, 207. madhyasthya (impartiality), viii, 198.
loharajas (iron particle), iii, 178. madupajfiam opposed to siitre dnitam,
loka (world), bhii.jana (receptacle world) Vya. ii, 27.
world and sattva (sentient beings), iii; madya (intoxicating liquor), madyapina,
ananta (eternity of the world), §asvata iv, 83-84; Vibhii.~a. 123, p. 664a;
(world is eternal), ix, 267. Nanjio 1289, 8, p. 786a.
loka (world), i, 14. mii.gadha viha (mii.gadha cart-load),
loka-anuvrtti (viev.:s of the world), iii, 176.
vi, 132; ca~us (eye of the world), mangaladr!iti, iv, 189, Add.
viii, 224. , mahii.bhiimi (great stage), mahibhiimika
lokabhii.!iii (everyday language), ii, 238. (generally permeating factors), ii, 152,
lokadharmas (mundane factors), iv, 25. 251, iii, 104.
lokadhlitu (universe), number, disposi- 'mahii.bhiita-samatii. (equilibra,ting the
tion, iii, 10; forty-eight places, iv, 226; fundamental material elements, ii, 213;
small, medium, great; vivarta, iii, 210; parii;iamavi§e~a (difference due to the
sarp.varta (destruction of the world), transformation of the fundamental
viii, 217, etc. material eleJ,Tients), ii, 230.
mahibhiitas, see bhiitas.
mahiibhiitas, see bhautika. ment together with lovingckindness),

mahiibhiitas (fundamental material ele- iii, 106; bhiivanii (cultivation of loving-
ments), i, 21-22, their action and their kindess), bhiivaniipu:i;iya (meritorious
nature; 65, tangible; ii, 144, association, work consisting of cultivation of loving-
constitution of the molecule; 146, their kindness), iv, 232,245; samiipatti
action in the aggregates; 230, identical (meditative attainment of loving kind-
in their nature; 248,256, 313, their ness), samiipanna (meditative attain-
causality; iii, 121, their food. ment ofloving-kindness), iv, 121, 123,
245, viii, 196-203; liibhin (possessor of
mahiibrahmii, sa par~ad (sitting in his loving-kindness) and action, iv, 121.
assembly), the visit of livajit, ii, 169;
his belvedere in the purohita heaven; a miiliidhara (garland-holder), iv, 159.
mahiibrahmii, of the mahiibrahmii:i;ias, malapankadhiira:i;ia (vrata), v, 76.
iii, 3~. maliipakar~a:i;ia, vi, 199.
mahiicakraviida, iii, 143. mamagriihavastu, vi, 148.
mahadgata citta (thought is great), miiiµsa, use of meat, iv, 145.
vii, 19.
miiiµsacak~us (fleshly eye), i, 65, vii, 123.
mahiikalpa (great aeon), iii, 181, 187.
mana (conceit), miinavidhii (types of
mahiikaru:i;iii (great compassion) and conceit; nine), ii, 176, iii, 115 (ku§ala
k:aru:i;tii (compassion), vii, 19. [wholesome]), v, 26-27, 30, 32, 36, 82
mahiinagna, iii, 139, vii, 73, Add. (saiµyojana [fetter of conceit]).
mahiipade§a, iii, 104, ix, 252. atimiina (overweening conceit), miiniiti-
mahiipadma (splitting widely like a great miina (extreme conceit), asmimiina
lotus), hell, iii, 154, 176. (conceit of egoism), abhimiina (exag-
gerating conceit), iinamiina (diminish-
mahiipur\llla (great person), lak~a:i;ia ing conceit), mithyiimiina (false cone
(characteristics), i, 57, 69, ii, 230, ceit), v, 26.
iii, 203, iv, 108, 110.
mana-iiyatana (sense-sphere of the mental
mahiiriijiinas, riijika, iii, 2, 159. faculty), i, 31.
mahiiraurava (great weeping), iii, 2, 149. mana-indriya (mental faculty), ii, 105,
mahii~iilakulaja, iv, 222. 107, 127, iii, 99, ix, 242.
mahiisamiija, iv, 190 mana-upaviciira (mental pondering),
mahiiyiina (great vehicle), vi, 158. manopaviciira, iii, 109.
maha§iistratii, ii, 249. manal].prado~a (mental anger), iv, 163,
218.
mahii§ayana (broad bed), iv, 47.
manal].pradii~ika deva (gods who are
mahliriivaka (great listener), i, 2, iii, 55, corrupted in mind with anger), ii, 219.
vi, 268, vii, 124, viii, 223.
manal].saiµcetaniihiira (sustenance of
maheccha (great desire), mal;tecchatii mental intention), iii, 121, 124.
(insatiability), iv, 186, vi, 145.
manal].saiµvara (restraint of mind), iv, 52.
mahikii (mist), riipa (visual form), i, 16.
manal].saiµyoga (conjunction of the
maireya (liquor from various ingredients), mental organ) (with the iitman [self]),
iv, 84. ix, 285.
maithuna (sexual union), iii, 64; of the maniipa (pleasant), vi, 132.
gods, iii, 164; permitted, forbidden,
iv, 146, 157; in uttarakuru, iv, 183; manas (mental faculty, mind), i, 33,
setughiita, iv, 17; and the antariibhava ii, 177,305.
(intermdiate being), see riraiµsii (sexual miinasarp karma (mental action), iv, 1.
pleasure), iii, 50. manaskiira (mental application), manasi-
maitrI (loving-kindness), iv, 232,245, kiira, manasikara:i;ia (observation),
250--51, viii, 196; sahagata smrti- vii, 23; ii, 153-54; three, ii, 325 (sva-
sambodhyaliga (member of enlighten- lak~a:i;ia [mentai application bearing on
the particular inherent characteristics], m1momnyagrantha (fetters made of

shimiinyalak,al}.a [mental application mind), v, 105.
bearing on the common characteristics], manomodaka (cakes made by the mental
adhimukti [vizualization]); four, 328 faculty), iii, 125.
(of upapatti (innate or natural mental
application], ~rnta [mental application manopaviciira (mental pondering),
derived from listenting to the teach- iii, 107.
ings], cintii [mental application derived miinouaradhyiyin (meditator endowed
from re:jection] and bhi'i.vani [mental with conceit), v, 43.
application derived from cultivation]); manovijniina (mental consciousness),.
elsewhere tattva (mental application especially i, 19, 28, iii, 99, 131 (upek~ii
on the real), adhimukti (visualization), [equanimity]), ix, 231.
priddika (mental application con-
cerned with a part of reality), vi, 150, mantra, vidyii. (clear knowledge created
154; upanidhyinapilrvaka (mental through mantras), vii, 111, Add., 122,
application preceded by the contempla- 125 (rddhi [supernormal
tion of an object), i, 81, vii, l; aniisrava accomplishment], etc.).
(pure mental application), vi, 187; manuja (Manu-bom), manoja, ix, 245.
laghutvamanasikiira (observation of man~ya (human being), iii, 1 (etym.),
lightness), §abda manasikiira (observa- 202 (and jana). - yoni (mode of birth),
tion of sound), vii, 104. iii, 29; iiyi4lpramii.q.a (measuring life
manaskarman (mental action), iv, 2, 135- expectancy), 172.
36, 163, 168,218. man~yakulaxpkula (those who go from
miinava (young man)= pudgala, ix, 245. family to family among humans),
m.andcitta (mental mind) =manovijfl.ina vi, 207; bhava (human existence),
(mental consciousness), iv, 125. iii., 13, 36; vigraha (division of the
human), iv, 154; vite,a (outstanding
mai;u,-a, sukhama11-c;tenjita, viii, 209. man), iii, 206; sabhiigatii. (homogeneity
mal}.c;ialabraI].11, mai;u;l.alab, of a human being), ii, 197.
triratnamaI].l;l.ala (maI].4,ala of the three manyanii., viii, 192; manana, Siddhi, 225,
jewels), iv, 94, 102, Add. 275.
mal}-1;1.alasimii. (boundaries of the miira, ii, 124, iii, 41, iv, 204, 244, v, 4,
ma:qqala), iv, 212. viii, 195, ix, 249; the four, Madhya-
mandamanda (very light), manda- makavrtti, 442; never a woman,
mandatii. (extreme calmness), iii, 185, ii, 130;.mirapar~ad, Vya, ii, 63.
vii, 88. manu;u1 (death) of the dharmas (factors),
mandikii avasthil. (weak stage), iii, 118. iii, 65-66; diverse types of death,
maq.iprabhil (luminosity of the gem), ii, 219.
i, 26; maq.isiltravat (string of a pearl kramamarai;ia (gradual death), sakrc-
necklace), vi, 155. cyuti (sudden death), ii, 133-34.
manobhilmika sukha (pleasure of the through iiyu~yakarmak~aya... ii, 217;
mental faculty), iii, 109. marmaccheda (splitting of the vital
manodhii.tu (sense-element of the mental parts), iii, 135; itmasaxpcetanii. (death
faculty), i, 31-32, 74, 95. through one's own intention), para-
saxpcetani (death through the intention
manojalpa (mental conversation), ii, 175; of another), ii, 219, vi, 253, 255, 262.
manojava (swift like the mind), vii, 113;
m1modal}-Qa (mental action), iv, 218; miiral}.a, citta, iv, 178, 188.
manodmcarita (bad conducts of mind), marai;iabhava (existence-as-death), iii, 45,
iv, 135-36; manodo~a (mental fault), 118, 133, iv, 142 (and mrtabhava
iv, 244, Add, [existence of death]), viii, 171; marai;i.a-
manomauni., vi, 134. avasthii. (stage of death), iii, 118;
follows il.srayaparii:iiima (decaying of
manomayakiiya (body made of mind), the body), iii, 132; thought of a certain
ii, 209, iii, 122,204, iv, 234, viii, 140;
action, iii, 48; entry into the activity of a vrua,

former action, iv, 85; acquisition of the three, dadana (path of insight),
arhattva (arhathood), of nirvii!},a, bhiiv1m.i (path of cultivation), a~ailq1a
iii, 133, vi, 262; with manovijiiiina (path of those beyond training), i, 79,
(mental consciousness), with upet,a ii, 134, Vyii. ii, 30; vi, 274.
(equanimity), iii, 131.
two, pratipanmaka (path of a candi-
marai.iacitta (thought at death), ldi,ta date), phalastha (path of an abider in
(defiled), etc., ii, 133. the fruit), vi, 192.
marai.ianimiUa (signs of death) of the miirga iivil.hyate (noble path is invoked);
gods, iii, 136; bhaya, iv, 128; miira of ii, 109; manasikiira (mental applica-
death, ii, 124; va&itva (mastery of tion) which precedes it and follows it,
death), ii, 124 (iiyurutsarga [giving up ii, 117, 326.
the life-force]).
mirga-il.bhyiisa (practice of the path),
antariimarai.ia (premature death), bhivanii (path of cultivation), v, 12;
iii, 176. iikiira (aspects of the path), vii, 32;
miirga (path) and pratl.pad (route), kathana, iv, 138; ji!.ina (cognition of
vi, 279; cp. vii, 32, 70. the path), vii, 13; jina (one who is
miirga (path), see dadanamil.rga (path of victorious by means of the noble path),
insight) and bhavani-m!irga (path of jivin (one who teaches the noble path),
cultivation). d~in (one who lives in the noble path),
dai§ika (one who pollutes the noble
is prajiiii (understanding) or vipdyanii path), iv, 98; pravrttivi:Hhiipana
(insight) or samyagdnti (right view); (functioning of the noble path is
mask:andha (group of morality), stopped), iv, 210; phala (effect of the
samiidhi (group of concentration) and noble path), ii, 276, sa.1pslqta (condi-
prajiiiisk:andha (group of understand- tioned fruits) and asa.1pskrta (uncondi-
ing), ii, 159, iv, 68; vipdyanii (insight) tioned fruits), vi, 241; vidhina (unde-
and §amatha (calm abiding). rtaking of the path), vi, 250; vi~aya
eight an.gas (members), iv, 16, 23, anu§aya (path as the object of the pro-
vi, 246, 288. clivities), v, 35; satya (truth of the
abhiyuktaviihin (being energetic and path), i, 13 (iikiira [aspects of the path],
realize the path by themselves), vi, 211; vii, 32-33, 37); samiipanna (accom-
jita (mastered) and ajita (not mastered), plished the path), iv, 23, saxpbhiira
vi, 220. · (preparation of the path), vi, 127.
how the path is sabhiigahetu (homoge- maricapiinaka (pepper-potion), iii, 7.
neous cause), ii, 262 (sama [equal], markatibhitd:uvapna (dream of the
vml!ta [higher]). monkeys), iii, 44.
is not duhkha (unsatisfactoriness), but marman (vital part), iv, 126; cheda (split-
is sa.1pskrta (conditioned), vi, 127; ting the vital parts), iii, 135.
aniisrava (pure path), i, 7; how it miisa (month), misapariki;ii (investigation
resides in the dhiitus (realms) without of months), iii, 179, 180.
being dhiitupatita (fallen into the
realms), ii, 262; object of the anu§ayas mata (known)... (seen), iv, 160,
(proclivities), without being sasrava Add.
(impure), v, 34, 38. miitii.pitra&uci (semen and blood) ... ,
it destroys, while being present, vi, 300. iii,52.
four, prayoga (preparatory path), mitar (mother), iv, 213-14; ghita (matri-
iinantarya (unhindered path), vimukti cide), 201, 218; diiflll}a (violating one's
(path of liberation), vi~e~a (path of mother), 219.
advancement), iv, 191, vi, 277. mati (understanding), (understand-
two, laukika (mundane path), lokottara ing), ii, 153.
(supramundane path), iii, 115, vi, 239, miitrjan11 (intercourse with one's moth7r),
256, 266, vii, 29 (satyidyikiirapra- iv, 148, klimamithyiicira (sexual mis-
conduct). moki}a (liberation) of the bii.hyas (non-

miitfkii, Vinayamiitrkiisiitra, iv, 44. Buddhists), iv, 50; confusing mok~a
with iisaipjdika (state of non-ic;k:ation),
miitsarya (avarice), v, 82. ii, 201.
mattahastin (enraged elephant), ii, 289. mok~a (liberation), nil}.sara:i;ia (escape),
mauladhyiina (fundamental meditations), nil}.srti (gone forth), nirvii:i;ia, ii, 203,
iiriipya (formless meditative attain- iv, 34; false idea, ii, 202, v, 8.
ments), viii, 144, 177; maulakarma- mok~abhii.giya (conducive to liberation),
patha.(principal paths of action), kwala (the wholesome conducive to
iv, 137, 141, 151, 169; maulasattva- liberation), liibhin, iii, 138, iv, 252,
dravya (primary real entity of sentient vi, 174, 178, vii, 72, 85.
beings), i, 66, ii, 110-11.
mok~ii.bhil~a (desire for liberation),
mauna (silence) = virama, virati (absten- m9k~apra:i;iidhii.na (resolution for
tion); the three, iv, 133-34; v, 76, ma- liberation), vi, 179.
vrata (morality and certain types ·of
spiritual practices). mok~abija (seed ofliberation), i, 2,
iv, 252, vii, 72.
miiyii (deceit), ii, 169, iv, 32, v, 91, 93.
mok~adharmopani11ad ucchedal}., v, 40.
maya, meaning of the suffix, iv, 234.
mrak~a (concealment), mrak~avii.n, v, 91.
mayanii (?), iii, 93.
mrdumrdu (weak-weak)... , vi, 199; mrdu
miiyiivi gautamal}., iii, 30. (weak), madhya (medium), adhimiitra
mayiiracandraka (eye in a peacock's tail), (strong), adhimii.tratara (stronger),
i, 2, ix, 284. adhimii.tratama (strongest), vi, 223;
meru, iii, 141, 143, 159-63; pari~a1;u;la mrdvindriya (weak praxis-oriented
(terraces of mount meru), 159. faculties), vi, 193.
middha (sleepiness), ii, 168, v, 89, 99- mrdvikii. (a vine), iv, 246, Add.
100, vii, 18. mrgasaipjdii (seeing game), iii, 207.
mithyiidhimok~a (false resolve) ii, 162; mrgama (practice of wild animals), v, 20.
karmiinta (wrong action), iv, 188; iijiva mnii.vii.da (false speech), iv, 82, 146, 148,
(wrong livelihood), iv, 165, 189; carita, 158,163,207,217.
iv, 208; jdiina (false cognition), v, 33;
dnti (false view), ii, 146, iii, 131, mrtyu (death), yugapat (at one stroke),
iv,36,39, 135,137,146,167,170,218, krame:i;ia (gradual), ii, 133; iii, 131-36;
v, 18, 71, ix, 258; dharmapareta, vi, 171.
iii, 207; pravrttadnti (falsely con- mu4-hi (confusion)= moha (delusion),
ceived views), V, 18; miina (conceit), chap. v, 41.
v, 27; miirga (wrong path), vii, 33; viic, muditii. (sympathetic joy), viii, 196.
iv, 188; vi~ayaparibhoga (enjoying bad
objects), iv, 191; saipkalpa (wrong
mudrii (carving), iv, 254.
thought), iv, 36; samiidhi (false concen- muhurta (short hour), dnti, iii, 179,
tration), ii, 163. iv, 189.
mithyiitvaniyata (predestined to the mukhii.yadvii.rahiirikii., iv, 219.
perverted), iii, 137, iv, 177,202. mukhopabhogika, iv, 219.
mi§ra (various activities), park, iii, 161. mukta (those who are liberated)
mi§rikara:i;ia (mixing) (dhyii.na [medita- = anii.gii.min (non-returner), arhat
tion]), vi, 221. (perfected being), iii, 121; lokii.n
moha (delusion), avidyii (ignorance), muktal}. (those who are liberated from
the world) (nil}.srta [gone forth], visa:qi.-
satye~u saipmohal}. (confused with
regard to the truth), ii, 161, v, 71, 88 yukta [separated], vipramukta [deliv-
(adul}.khii.sukha [sensation of equanim- ered]), ii, 119.
ity]); and the paths of action, iv, 121, muktaka sutra (independent siitra), iii, 13,
147 (pu:i;iyabuddhi and moha). 189. ·
Sanskrit-English Index-G~ossary 2741
muktam abhilapati, muk.tibhilipiti nairyil,lika (definitive emancipation),

(facile expression), muktapratibhina, aspect of the truth of mirga (path),
vii, 91. vii,32-33,38.-
mwa (root) and pratyaya (causing condi- pratipadvyikatal,lavai,iuadya (fear-
tion), iii, 124. lessness in declaring the path conducive
to emancipation), vii, 75.
mwadharma (principal factors) and
laki,aJ,las (characteristics), ii, 225. naii,kramya (spirit of detachment), ii, 106,
iv, 166; abhirata, vi, 265; Mrita (having
mwa or maulasattvadravya (primary leaving for the principle), iii, 115-16.
real entity of the person), i;' 66, ii, 110-
11.. . naiiipei;ikati, iv, 165.
mwajiti (primary birth), ii, 225. nai11yandika (of equal outflow),
nai,yanditva, i, 69, ii, 243, 290.
mwasamipatti (fundamental medita-
tive attainment), viii, 144. naivasaipjdi-nisaipjdiyatana (percep-
tion-sphere of neither-ideatioµ-nor-non-
mwa (root), k:u§alamiilaccheda (cutting ideation), deva (bhavigra), i, 49,
off of the wholesome roots), iv, 171. ii, 220, viii, 136, 144.
mwasaipgitibhraip§a (disappearance of naivavidyinividyi ku§alasisravi prajfi.i
primary assembly), ix, 251, iii, 37, Vya. (neither knowledge nor non-knowledge
138. as wholesome but impure understand-
muni (silent one), iv, 134. ing), iii, 100.
miirdhagatii §rI, vi, 164. naivdaik,anMaik:fa (those neither in
miirdhinas (summit), vi, 164; miirdha- training nor beyond training), ii, 188,
libhin (those who have attained the iv, 133, vi, 232, vii, 109.
summit), 174. nakllatradnti, iv, 189.
mu,ikivi,avat (rat poison), v, 79. nimilambani §rutamayi prajfi.ii (under-
m~itasmrtiti (forgetfulness), ii, 162. standing derived from listening having
the name for their cognitive object),
vi; 143, 152.
N naman (name or word), artha (object-

referent), viic, i, 12, vi, 143, vii, 90.
nabhas, (firmament) niman (name) in niimariipa (name-and-
vaidiiryabhittyikira, i, 16, iii, 142. form), nimariipavibhanga, iii, 63, 85,
na4akalipI (bundle of reeds), viii, 138. 94-95, iv, 151, viii, 138.
nadis, iii, 147, Add. niman (name), niimakiiya (collection of
names), the viprayukta (formations
naditoyanirodhavat (damming of the dissociated from thought), ii, 238-43;
water of a river), ii, 199. i, 46, vi, 140, vii, 93.
niga and the pond, iii, 116. or adhivacana (designation), iii, 99
niga and upavisa (fast), iv, 104; four (adhivacanasaqispada [contact through
yonis (modes of birth), iii, 29-31; designation]).
udakanitrita, 159; the eight, 175. - the nimadheya and saipjfi.ikaral,la (that
tathigata, iv, 41. which causes an ideation to arise),
nigagranthi (joints), pMa, vii, 73; ii, 238.
bandhaka, iv, 92. nimaparyanta (limit of a name), iii, 177.
nagnacaryi, v, 76. ninidhimuktijfi.inabala (power of the
nail_t§reyasika, iii, 192. cognition of the different resolutions of
naimittaka-naimittika, ii, 304, iv, 1(>5. sentient beings), ninidhitujfi.anabala
(power of the cognition of the different
nairmita (miraculous emanation), nair- acquired dispositions of sentient
mil}.ika citta (thought associated with beings), vii, 70.
miraculous emanations), ii, 320, vi, 158.
ninitvakiya (different in body), niinitva-
saipjiiii (different in ideation), saipjiiin, nigrantha, nagniitaka, iv, 155.

iii, 16-17, v, 89. nil;tparyiiyeJ;ta (absolutely), vi, 218.
niiniiviisagatasaipgha, iv, 149, 156. nil;tsaraJ;ta (escape or going forth), aspect
nandana (delights), park, iii, 161. of the mundane path, vi, 239; one of the
nandI (delight), saumanasya (satisfac- aspects of nirodhasatya (truth of cessa-
tion), iii, 24, vii, 76. tion), vii, 3233, 37. - v, 20, viii, 141,
liberated from bhava (mode of exis-
nara (man), pudgala (person), ix, 245. tence), from riipa (material.form), from
naraka (hell), etym. iii, 1, 148-56, 174- sarva (all existences), from atyanta
76, iv, 181; hot, cold, iii, 148, 154; (any existence), asarva (not from all
sukhii vedanii (aggreable sensation), existences), anatyanta (not from any
149; iihiira (sustenance in hell), 128. existence). - nil;tsaral).amanasikiira-
niiraka (hell), iii, 1; the birth in hell purvaka (having for its antecedent the
(svuarireJ;ta prapatital;t [falling with notion of escape), ii, 200.
his very body into hell], antariibhava nil;tsrti-icchii (desire for deliverance),
[intermediate being]) iii, 41 Add., 43, ii, 201.
53; naraka upapadyamiinal;t (being nijii§carya dharma (natural marelous
reborn in hell) and narakacyutyabhi- qualities), vii, 83.
mukhal;t (bring about to die in hell),
iv, 176. nikiimadhyiinasamiihita, ix, 282.
characteristics, iii, 148, Add., 153, nikiiya (categories), four of dar~ana
Add., iv, 127,176, 181-82; paracitta- (insight), one of bhiivanii (cultivation),
jiiiina (cognition of another's thoughts), ii, 256.
piirvaniviisa (cognition of recollecting nikiiya (tradition, sect), sarva (all), all the
past existences) being innate among hell canons, ix, 252.
beings ... , vii, 126, Add. nikayasabhiiga (group homogeneity),
naraka-giimini pratipad (path leading to · citta (thought of a homogeneous per-
hell), vii, 70; piila (guardians of the sonal existence), pratigraha (taking
hells), iii, 152-54; bhava (existence in possession of a certain heavenly exis-
hell), iii, 13, 36; vedaniya (sensed in tence), tyiiga, ii, 229, iii, 39, iv, 94, 100,
hell), iv, 132. 200, vi, 172; sabhiigatii (group homoge-
niirakasatp.vartani (disappearance of the neity), ii, 195, iii, 5.
hell beings), iii, 182. nilq1iptuik,a (renouncing the rule),
niiriiyaJ;tabala (power of niiriiyal).a), iv, 99.
vii, 72. nimitp.dhara (maintaining a circle),
niisiiputi (nostril), i, 93. mountain, iii, 141.
niistidnti (afflicted view of negation or nimitta (cause), ii, 173, 210.
non-existence), iv, 170, v, 15. nimittamiitra (only an omen or sign),
niitya (declamation), iv, 165. iii, 44.
nauvat, v, 80. vastuno 'vasthiivi§e~a (diverse condi-
tions or states of the phenomenon),
nava iighiitavastiini (cause of completely i, 28; nimittodgrahaJ;tiitmikii satp.jiiii
hostile intention), ii, 130, Vyii, ii, 23. (ideation consists of the seizing or
neyiirthasiitra (siitra of implicit meaning), apprehending of signs).
ix, 246 ... cittanimitta (signs of thought), studies
nidadana (visible), i, 51. in piirvaniviisiinusmrti (recollecting of
nidhyiina (examination) = nitiral).a (cer- past existences), vii, 103.
tainty that .comes from examination), ten nimittas (signs), viii, 185, i, 28;
vi, 144 (yukti- [rational examination]); nimittagriihin, i, 83, iii, 110; varjana,
comp. dharmanidhyiina (reflecting on v, 25.
the factors). nimnasthalatp. samibhavati, vii, 84.
nigraha (harmful reproach), iv, 182. nipiita (encounter), nipatanatp. vi~aye,
i, 52. nirodha-abhimukha (turned toward

nirabhisai:pskiraviihin (produced without cessation), ii, 282; jiliina (cognition of
effort, spontaneously), iv, 41. cessation),'vii, 13; dhiitu (element of
cessation), vi, 301; pripti (possession
nirilqti (killing), vipadana (killing), of cessation), ii, 180; mirgiirimati
parityiga (eradicating), iv, 213. (taking delight in cessation and in the
nirantaribhyasa (uninterrupted repeated path), vi, 147; vi11ayinmaya (cessation
exercise), vii, 82. as the object-field of the contaminants),
nirantaratva (state of non-separation) v, 35. .
(ai;i.iiniim), i, 88). nirodhasamipatti (attainment of cessa-
nirapek~a (indifference toward his kiya tion), ii, 203-14, Add. (nirodhasilq1iit-
[body], jivita [life]), vi, 262. kira), iii, 1;32 (and death), iv, 121, 123
(libhin [possessor of attainments of
nirarbuda (blisters bursting), hell, iii, 154, cessation]), 200 (avipib [not entailing
176. retribution]); vi, 225,276 (kiiyasak,in
nirdda (exposition), bilhulika (directed at [bodily witness]); vii, 96 (bhmato;i-
the majority of cases), ii, 247; pari- samii.patti [meditative attainment as
pilri;i.a (complete exposition), sivate~a highest point of existence]); viii, 193
(incomplete exposition), iii, 76; brma- (duration), 207,215.
prabhiivita (exposition through efficacy nirodhasatya (truth of cessation), its
or function), svabhii.vaprabhivita aspects, vii, 31, viii, 190.
(exposition through intrinsic nature or
essence), iii, 93. - udde~apada, nir- nirodhita, atnam adhviinai:p gamitam,
de~apada, iv, 70, 166. iv, 184.
nirgrantha, nagnii.;aka, iv, 155. niruktipratisai:pvid (unhindered knowl-
edge of etymology), vii,.91.
nirmii1;111citta (thought of emanation),
ii, 265,292,317, iii, 9, vii, 115-22, nirupadhi§e~a (without remainder),
viii, 163. ii, 109, vi, 211,279.
nirmii~aratayas (enjoying pleasures nirupaI,1.ivikalpa (conceptualizing activity
provided by themselves), gods, iii, 1, consisting of examining), i, 60.
164, 166. nirvi~a. parinirviil}.a, nirvrti, parinir-
nirmiii;i.an&itva (mastery of emanation), vrti, etymologies, vi, 205; bibli,ography,
vii, 83. 211, Add.
nirmiitar (emanator), vii, 121. nirviI,1.ai:p karoti (bringing about nir-
Viil}.a), vi, 205; nirviity avyilqtadvaye
nirmita (creation or emanation) (tabda (nirvai:iii is obtained in two non-defined
[sound]), i, 17, iii, 9, 11, vii, 114, Add., thoughts), iii, 133-34; apratipra-
116, 118-19, 121 (nirmitasya trabdhayogal;l (obtaining nirvii;i.a
bhii~lll}.llfil). without relaxing their practice), uai:p-
nirodha (cessation), five, i, 35: skiiral;I (unconditioned), inta(i-
1. lak~a~anirodha (cessation by the bhavikal;I (obtaining nirv~ain the
characteristic), i, 35 or anityatiinirodha intermediate existence), utpanna-
(cessation due to impermanence), mitrai,. parinirviti (obtaining nirv~a
ii, 222, viii, 189, or svarasanirodha as soon as they are born), vi, 211;
(spontaneous cessation), ii, 280; pariitma sai:pcetani (through',the inten-
2. samiipattinirodha (cessation by tion of oneself and of another), ii, 219;
attainment) = nirodhasamiipatti whether everyone arrives there, ix, 267;
(attainment of cessation); 3. upapatti- srotaipanna (stream-enterer) and nir-
nirodha (cessation by birth) vi~a, vi, 204; see mok,abhigiya (con-
= is1up.jii.ik11 (state of non-ideation); ducive to liberation), etc.
4. pratisai:pkhyiinirodha (cessation due jalapravihanirodhabhutasetusthlniyaJ;i
to deliberation); 5. apratisai:pkhyii- padiirthal;i, iv, 17.
nirodha (cessation not due to delibera-
tion). kmala (wholesome), iv, 33, Add.
phaladharma (factor as fruit), iv, 78,
Add. iidibhiiva (nirviil_la appearing for the

anasrava (pure), i, 7, v, 34, 40; an- first time), ii, 112; utpatti (faculties
uttara (without superior), iv, 255; arising with regard to nirviil_la), ii, 111;
anutpadamatra (being simply non-pro- upabhoga (experience of nirvai:ia),
duction), apradurbhava (non-appear- ii, 112; upiiya (means to nirvii1:1a),
ance), apradurbhiiti (Sautriintika), vi, 250; dharman (destined to attain
abhavamatra (being mere non-exis- nirvai:ia), vi, 173; parii:iamita (conquest
tence) (?), ii, 280, 284-85; animitta of nirvii1:1a), iv, 226, 228; pura (city of
(nirvai:ia is called signlessness), nirviii;ia), vii, 33; pratipadana, prati-
viii, 185; antike (considered as near), lambha (acquisition of nirvana),
v, 107; designated by artha (object- ii, 109; priigbhiira (turned to~ard nir-
referent) in arthapratisa1pvid (unhin- vai:ia), vi, 265; priipti (possession of
dered knowledge of the object-referent), nirviii;i.a), ii, 180; priirthanii (desire for
vii, 92; nirvai:ia is not a factor of the nirviii;i.a), v, 39; phalatva (excellent
status of a§aik!ja (those beyond train- outcome) of the buddhak~etra (field of
ing), vi, 232; uttamadharmasya praptir the buddhas), vii, 85; bhiigiya (condu-
arhattva1p nirvai:iasya va praptil;i cive to nirviii;i.a), vi, 173; sukha,
(Vyli.); and kiira:Q.ahetu (the efficient vii, 108; sthiti (duration of the basis of
cause), ii, 247; ku~ala (being whole- nirviii;i.a), ii, 111.
some), k~ema (being secure) (arogya nirvastuka miina (conceit having no foun-
[absence of sickness]), iv, 34; janaka- dation), v, 27.
pratyaya (generative condition), v, 60; nirveda (disgust) and viriiga (detach-
and tejodhatusamadhi (concentration ment), vi, 301.
of the element of fire), iv, 230;
dul;ikhasya antal;i (putting an end to nirvedhabhiigiya (stages conducive to
unsatisfactoriness), vi, 205; nirupadhi- penetration), vi, 167~77, also, ii, 327,
. ~efa (nirviii;i.a without remainder), iii, 129 (labhin [possessor of the stages
sopadhi§e~a (nirviii;i.a with remainder), conducive to penetration]), 194, iv, 253
vi, 211; and nirodhasamiipatti (attain- (k~ala (wholesome conducive to
ment of cessation), ii, 208, iv, 123, penetration), vi, 266 (ten categories),
vi, 224; nil;isiira (necessary escape) 287. - nirvedhabhiigiya dhyiina (medi-
(sarvasya sa1pskrtasya nirviii;i.am), tation conducive to penetration),
i, 12; pratisa1pkhyiinirodha (cessation Yiii, 172.
due to deliberation), ii, 277, vi, 296; nikhiiya (without shadow), iii, 93.
purn!jakii.raphala (nirviii;i.a as an effect ni§raya (resources), four of the religious
of human action), ii, 292; miirgaphala life, iv, 149.
(nirviii;i.a as an effect of th~ path),
ii, 275, 277; visa1pyogal}. prthak
ni§rayahetu (reliance cause), ii, 314.
prthak (each disconnection\aken ni~kramai;i.acitta (thought of leaving or of
separately), i, 8, 275; §arai;i.a (taking detachment), ii, 324.
refuge in nirvai:ia), iv, 78; §anta (nir- ni,thii (completed), iha vidhii tatra
v~a as peaceful), vi, 127; §antyeka- ni~thii, vi, 250. - karmapatha (com-
lak~ai;i.a (nirviii;i.a as the cessation of the pleted path of action), iv, 144, 150, 178.
unsatisfactoriness of oneself and of - ni~thiintatva, Vyli. 21 ad i, 12.
others), iv, 78; nirviii:iii as not being a ni~thita (finished), iii, 182.
factor of the status of §aik{la (those in
training), vi, 232; sa:rpyaktva (the abso- ni,yanda (excrement), iii, 119.
lute good), vi, 180--81; decreases the ni,yanda (equal outflow), niiJyandaphala
sa1pvara (restraint) ?, iv, 90; setu (effect of equal outflow), ii, 289, 290,
(dike), iv, 17 iv, 186, 191, vi, 220, ix, 297-98. -
dntanirviii;i.a (nirviii;i.a in the present Pf!lthalabdha jil.iina (cognition acquired
life), dntadharmanirvai;ia, ii, 204. consecutively), vii, 10.
nirvii1=1iirtha1p diinatp (giving done in nitiirtha (explicit meaning), vibhakta-
order to attain nirv~a), iv, 239, nir- artha, iii, 61, 75, iv, 96,Jx, 246-47,
viii;i.a-~raya (basis of nirviii;i.a), ii, 111, Add.
Sanskrit-English Index~Glossary 2745
nitiral}.a (examination), vi, 144. satya (truth of the path), vii, 32-33, 39.
nitya (permanent); anitya (impermanent),
aspect of dul}.khasatya (truth of unsatis-
factoriness), vii, 31; nityadnti (afflic-
ted view of permanence), with regard to
0
Brahma, v, 33; viparyiisa (mistaken ogha (flood), v, 75, 80.
view of taking as permanent that which ojoniwana (destroying the vigor), iv, 188.
is impermanent), v, 23; saljljilii (idea-
tion of permanence), v, 17; samiihita o§adhikftii rddhi (supernormal accom-
(always concentrated), iv, 41. plishment created through herbs),
vii, 122.
nityii dharmii asawskrta1}. (unconditioned
factors are eternal), i, 100.
nityaka (ordinary)(?), iv, 65.
nivaral}.iini pailca (five hindrances),
p
ii, 158, iv, 167, 201, v, 81, 98-99, 101. padakiiya (collection of phrases), ii, 238.
nivrta (obscured), nivrtavyakrta padawparama (those listeners for whom
(obscured-non-defined), ii, 168, iv, 32- the words are the highest attainment),
33, 255, v, 40. i, 35 (Vya. 49).
nivrtti, vi, 124. piidiisthi (bones of the foot) (a~ubhii
niyama (assurance), niyiima, nyiima, ava- bhiivanii [meditation on the loath-
kriinti (assurance of the eventual attain- some]), vi, 150.
ment of enlightenment), ii, 201, vi, 180 padma (splitting like a lotus), hell,
and Add., 181. . iii, 154, 176.
niyama (restriction), fivefold of the viratis pai§unya (malicious speech), iv, 164.
(abstention), iv, 89; threefold, fourfold piika (cooking), piikaja (products), iv, 7.
of thought, ii, 207.
pakti (ripening) (tejodhiitu [elementary
niyamavatigamana (vow of chastity), substance fire]) i, 22, ii, 146.
iv, 157.
pakvabhik,anupradiina, iv, 225.
niyata (determined; destined), niyata-
vipiika (retribution which is certain), pakvaUira§aribhiivayogena, iii, 140.
niyatavedan'iya karman (action the pailca angiini (five members),
effect of which is to be experienced at a satkiiyadnti\1 (afflicted view of self)... ,
particular time), iv, 115-16, 120,122. Vyii. ii, 77.
dharmii§ catu~ke niyatiil}. (factors pailca iirdhvabhiigiyiini (five of the class
determined from a fourfold point of which lead to the higher realms), Vya.
view), ii, 260. ii, 77.
niyatii micchiiditthi (assuredly wrong pailca vijiliinadhiitava1}. (five sense-ele-
views), iv, 202. ments of consciousness) or vijiliina-
niyate katham (how to explain), ii, 260. kiyil}. (groups of consciousness)
(cak!Juriidi [visual, etc.]), i, 31, 72, 77,
niyatipatita bodhisattva (predestined 84, 96; in which dhiitu (realm), 55.
bodhisattva), iv, 221.
ku§ala (wholesome), avyiikrta (non-
nrga (those who go among humans), defined)? i, 54, iv, 180, v, 94, 107;
iii, 134. savitarka (associated with initial
nrtyag'itavii~ita (dancing, singing and inquiry)... ? i, 24, 60, iv, 39; their
music), iv, 47. iilambana (cognitive object), sva-
nyiimiivakriinti (assurance of the eventual lak~al}.a (particular inherent character-
attainment of enlightenment), see istic), iiyatanasvalak,al}.a (particular
niyama. inherent characteristic of the sense-
sphere), i, 19, iv, 39.
nyatkutii, iii, 151.
see cakr,urvijiliina (visual conscious-
nyiiya (correct method), aspect of miirga- ness), manovijiliina (mental conscious-
ness) ... (absolutely good), svabhavatas (whole-

paiiciingapii[ita (powder made of five some through their intrinsic nature),
members), iv, 68. iitmata (wholesome in and of them-
selves), iv, 33, 35.
pailcask:andhikii avasthii (set of five
states embracing the five aggregates), paramiivasthiivlidin (follower of the last
iii, 66. stage), ii, 258.
pail.cavijiiiinak:iiya (group of the five piiramitli (perfection), iv, 111, 231,
consciousnesses), iv, 125, caksur- vii, 78, 82. - indriya, phala,
vijiiiiniidi (visual consciousness~etc~J. pudgalapliramitli{ii, 1l}t
pafl.clltik:~iipadaparigraha, iv, 71. paranirmi-tava§avartln (mastering pleas-
ures provided by others), iii, 1, 164,
pa1;u;lak:idayas (eunuchs), ii, 105, 121, 166.
175, iv, 103,203,205.
parinugraha (intentron to do good to
pai:i.4ara gajapota (young white elephant), another), iv, 137.
iii, 44.
paraparigrhitli (intercourse with the wife
pii:Q.i (hands), piida (feet) (in relation to of another) (str"i), iv, 157.
iidiina [grasping], to vihara11-a
[walking]) ii, 112. p_arasa1p.cetanii (intention of another),
ii, 219.
piipade~anii, see atyaya, po,adha.
parasa1ptlinaklda (defilement of others),
piipasamatikrama (passing beyond trans- v, 106.
gression), iv, 243; dharmiibhyupagama
(acceptance of the transgression for parasatptline preral}am (flinging into the
one's entire life), iv, 63. life-stream of others), vi, 248.
piipik:ii dnti (view-of-transgression or parastrigamana (adultery), iv, 150.
false view), ii, 246; avastuk:ii (having paratantra (dependent), iv, 57.
no real support), vi, 257. parato gho&a.l]. (teaching of another),
parabalena = parata.l]. §rutabalena (power ii, 245, iv, 100.
of listening to another), iv, 176. pariivrtti (transmutation), ii, 183, Add.,
paracittajiiana (cognition of another's iv, 24; see Hrayaparavrtti (transmuta-
thoughts) (ceta.1].paryliyajiiiina), vii, 7- tion of the basis).
9, 13, 15-27, Add., 56, 125. paribhal}\Japarvata, iii, 141, 144.
piirlijika (defeating transgression), iv, 67, paribhlivita (established-perfumed).
95. ~raddhlinla... paribhiivita citta, iii, 95;
pariikrama (attack) (viicii [spe~ch]), kle~akarmaparibhlivita skandhamlitra,
iv, 163. iii, 57; karmaparibhlivita vijiiiinabija
paramiirtha (absolute, supreme, true), i, 4; (seed that is consciousness, that is
paramiirthasat, paramiirthena sat developed or perfumed through action),
(existing ultimately) (svalat,a11-ena iii, 124, 126; k1jiintiparibhlivita gotra
sat), paramiirthasatya (absolute truth), (family penetratred and perfumed
vi, 139; jil.iina (absolute cognition), through receptivity), vi, 176.
vii, 12; paramiirthabhit,u (true paribhoga (enjoyment), ekagrlisa (one
bhik~u), iv, 97-98; muni (true silent bite of food), ekaplirfl}i (one step),
one), iv, 134; §astra, ii, 313; §ubha iv, 97; paribhoglinvayapUl}ya, iv, 15,
(ultimately good), vii, 33; §ramal}a 245; gandhaparibhoga (use of odor) (in
(true mendicant), vi, 241; s111p.gha (in the realm of fine-materiality, i, 55.
the ultimate sense), iv, 97. paribhukta (consumed), iii, 127.
pii.ramarthika jfl.iina (cognition of the paricchidyate cittam.:. §ariradde, i, 74.
absolute truth), vii, 27.
paricchinnade&a (delimited, localized in
parimadasatpyojana (fetter of unjustified distinct places), ix, 285; likiira vijil.lina,
esteeming), v, 82. i, 19, vii, 17.
paramatas (absolutely), paramiirthatas parideva (lamentation), iii, 84, iv, 165.
pariga1;u1 (belvedere or fortress), iii, 4. vii1_1.a)... , iv, 156.

parigraha (taking possession), dravya- parinirvati, iii, 39, vi, 211.
strI- (of an object or a wife), iv, 182; parinirvrta, iv, 90, 233, vi, 262.
parigrahavastu (action of taking pos-
session), ii, 287. pa~inunna (crushed)= paripI4ita,
IV, 127:
parigr9:hii~a (embraciI?-g) of one action by
prar,udhana (resolution), vi, 179. paripakvasa1ptiina pfthagjana (ordinary
worldling whose thought streams are
parihii1_1.adharman_ arhat (perfected beings ripened), vi, 206.
~ho are sus~eptlble of retrogressing) ... ,
v1, 253; panhii1_1.ahetu (cause ofretro- pariprcchiivyiikara1_1.a (answer with a
gressing). question), v, 46.
parihi1_1.i (retrogressing), pripta (retro- paripii~aka k:ar~an (action projecting the
gressing from that which is acquired), specific fleshmg-effect), iv, 199.
apripta (retrogressing from that which paripiiri (fullness) of action, iv, 226; and
is not acquired), upabhogaparihii1_1.i anugraha (maintaining) of vimukti
(i:etrogressing from the enjoyment), (liberation), vi, 298.
v1, 267; samiidhi- (retrogressing from paripilrin (complete person), iii, 61.
concentration), iv, 100, vi, 173, 220
269. ' paripilr1_1.ak:liraJ.).a (sum total of its causes),
vi, 263; kiirin (lay practitioner of all
piirijitak:a (magnolia tree), iii, 162. five rules), iv, 73.
parijaya (siinyatllyiim), vi, 150, Add. pari1?ad (class of persons), par~ad (assem-
parijii.ii (complete knowledge), v, 110-18; bly), seven, iv, 65; eight, ii, 169, Vyii.
jii.iin~:l?arijii.ii (complete knowledge qua ii, 63; tiiradyabhaya, iv, 128.
cogmt10n), prahii1_1.aparijii.ii (complete parisamipti (completion), niryiina (end)
knowledge qua abandonment), 110; iii, 207. . '
parijii.iidatii, 118.
pari~a1_1.~a, iii, 4.
parijiliina (complete cognition), iilambana-
pari&uddhama (pure morality), iv, 248.
parijilii.na (complete cognition of the
cognitive object), v, 102, 105. pa~i~uddhi (purification) of action,
parikalpa (imagination) (daurmanasya tv, 226; of iiniipinasmrti (mindfulness
[dissatisfaction]), ii, 126, 130. of bre~_t_hing), vi, 156, of ma (morality),
e!c., vm, 130; pradhiina (effort),
parik~aya1p paryiidii.na1p gacchanti, Vl, 297.
v, 25.
paritiisa, vi, 145.
parima1_1.4ala (round), cakrala, i, 16,
parmiibha (limited light), iii, 2, 19.
iii, 141.
par~~ii.rgai;i.a ii&ayal}. (intent of seeking), pa~ittakle~a (restricted defilement),
1i, 165; bhiimika, ii, 152.
Vil, 3.
pari1_1.ii.ha (greatness), iii, 17. parmasubha (limited beauty), iii, 2.
pariqiima (transformation), ii, 230, parityagaciua (eradicating thought),
iii, 142, iv, 20, ix, 260,296; duhkhati sattvaparityiigapravrtta piipiitaya,
iv, 150, 153, 164, 213.
(unsatisfactoriness which is tra~sforma-
tion or change), vi, 125; vida (profess- parivartaka, iv, 156.
ing transformation), v, 54; va§itva parivasati (passing the night), iv, 212.
(mastery of transformation), vii, 83. - parivi~ti (useful function), i, 55.
parinantum, anyathiitvam apattum.
parivrttajanman anigiimin (those who
pariqiimanicetani (intention to apply the obtain the fruit of non-returner in this
acquired merit to the acquisition of nir- very existence), vi, 218.
viii;ia), iv, 227.
pariyiiyabhiii,ita, ix, 247.
pariqii.yak:aratna (jewel of the minister)
iii, 203. ' parkara1_1.a, treatise, ii, 134, ix, 227.
parinirvii.J.J.akiile (at the moment of nir- par1_1.akrimi (leaf-worm), iii, 52.
parl}.aruho viita};I., iii, 132. tion]), v, 25; vijiiniiti (seeing and cog-
parohamiitra (mere germination), vi, 138. nizing), i, 84.
paropaghiita (doing bad to another), Piilllii~atp dadiimi... , iv, 243.
iv, p1. pii~i (?), vii, 35.
parpataka (earth-food), iii, 205. piita = parihiil}.i, vi, 164.
par~adbheda (dividing the assembly), piitakiilabheda (of a projectile), ii, 229.
iv, 212. pataniya (fall), iv, 95, 97.
par~acitta (harmful thought), iv, 150; patasvapna (dream of a cloth), iii, 44.
vacana (harsh speech), 164, 178.
piithaprasangena, iii, 105.
piir~ya (armory), heavenly park, iii, 161.
patinidhibhuta (substitute), ii, 229.
piir~ya (harmful talk), iv, 164.
patisatpbhidii (unhindered knowledge),
parvatas, iii, 141, Add., 147. vii, 89.
paryiidiinatp cetasas (thought causing patubuddhi (intelligence is sharp),
exhaustion), ii, 176; paryiidiiya, v, 85, iv, 205, 223.
vi, 259, 265.
piiyu (anus) and utsarga (excretion of
paryanta (the last one), by naming the matter), ii, 112.
paryanta of a list, one includes the iidi
(first), ii, 221. pe4ii (sack), vii, 62.
rupaparyanta, niima (smallest unit or pesin (third embryonic stage), ii, 255,
the minimum of matter, of a name) ... , iii, 62.
iii, 177. phala (effect), ii, 275 and foll. (vipiika
paryiipanna (included), sa1p.siira- (in [ripened effect], adhipati [effect of
cyclic existence), iv, 35. dominance], ni~yanda [effect ofuni-
form outflow], paur~a [effect of
parylipti, ala1p.tii, iv, 84. human action], visa1p.yoga [effect of
paryavasthiina (envelopJllent) and disconnection]), iv, 185; ii, 297, four
an~aya (proclivities); the svatantra effects different from the five, prati~thii
(independent envelopment); the aban- (effect of the base), prayoga (effect of
donment, iii, 118, v, 3-4, 28, 31, 81, the preparatory practice), siimagrI
83, 89-91; paryavasthita, satp- (effe_ct of a complex or complete assem-.
prayukta (associated with), iii, 91; four blage), bhil.vaniiphala (effect of cultiva-
svatantra (independent developments), tion); four fruits of the sriimal}.ya (way
iii, 118. of virtuous endeavor), vi, 242, ii, 134-
paryliyel}.a (in a way), ayugapat, ix, 283; 38.
opposed to ekiintena (absolutely), whether the asa1p.skrta (unconditioned
vi, 132; ni:t;,.paryiiyel}.a (absolutely), phenomenon) is phala (effect), ii, 286;
vi, 218; paryiiyadvaya (in two ways), miirgaphala (effect of the path), ii, 276,
iii, 81; asti paryaya:t;,., vi, 218. vi, 241.
ceta};l.paryiiyajil.iina (cognition of phalaparigraha (taking or projecting an
another's thoughts), vii, 99. effect), prayacchana (giving forth or
parye,aka manojalpa (mental conversa- producing an effect), ii, 293, 294; effect
tion of examination), ii, 175. of action, viprakr~ta (distant effect),
etc. iv, 116.
paryupiisitavya (practice), iv, 255.
phala-anupurviidhigama (obtaining the
paryutthiina (envelopment), v, 4. fruits in sequence), vi, 232.
pdciitpiidaka (second part of the ques- phaladharma (dh~rma as fruit)= nirviil}.a,
tion), i, 53. iv, 78, vii, 91.
pasughiita (killing of cattle), iv, 145. phalapiiramitii, ii, 118.
pa&yati (seeing) (iinantaryamiirga [unhin- phalapriipti (acquisition of the fruit),·
dered path]), jii.niiti (see and actually notably v, 108; bhra1p.sa (retrogressing
know) (vimuktimiirga [path of libera- from the fruit), vi, 255, 268; miirga
(path), vi, 272; vi§i~tamii.rga (path tion or conviction), dr!ftiprabhii.vita

higher than this fruit), vi, 197, 209; (informed by the speculative view),
sa:ip.pad (perfection of the effect), vi, 196.
vii, 82; stha (abider in the fruit), prabhiivyante (cultivated), vi, 289.
vi, 195, 23-2.
prabheda (variety), rddhi- (supernormal
ph~a1p. bhavati, iv, 243. accomplishment), vii, 98; prajnii- (vari-
phutsvii.hii., ix, 287. ety of understanding), viii, 195, etc.
piIJ4agrii.ha (conception of a unit), i, 40, pradii§a (depraved opinionatedness),
v, 17. v, 92.
piIJ4apii.ta (giving alms), ii.diciira, vi, 263; prade§akiirin (lay practitioner of two
diina (alms gift), iv, 199; sa1p.t~ti (con- rules), iv, 73.
tent with food), vi, 146. priide§ika (limited), niraya (hell), iii, 128,
piIJ4avibhii~ii; v, 67. 155; manasikiira (limited mental appli-
pipiisii (thirst), i, 18. cation), vi, 150; saipvara (limited
restraint) and asa1p.vara (limited non-
pipilikiipalikti, iii, 212. restraint), iv, 81, 89, 93.
pitta (bile), iii, 136. pradhiina (principal one), non-Buddhists,
pluta (leaper), vi, 213. ii, 311.
po~a (those who are nourished), ix, 245. pradhiina (predominant) and apradhiina
po~adha (procuring the growth of the (subordinate) kiiraIJahetu (efficient
wholesome roots), mnaviida (false cause), ii, 247; pradhiinatvena, para-
speech), iv, 66, 161-64. tvena, v, 18.
po~adhikii, iv, 157. pradrpa (lamp)= arci,a1p. sa1p.tiinal;l,
ix, 281; and prabhii. (radiance), alikura
po~ikii (nourishing), iv, 214. (sprout) and chii.yii (shadow), ii, 253;
pra, meaning of the prefix, vii, 110. pradipavat, iii, 57.
prabandha (stream), sa1p.tati (stream), priigabhiiva (previous non-existence),
vii, 31; yoga (constituting a stream) ii, 231, v, 58, 62.
(prasaraIJayoga [constituting a proces- pragrhrtacitta (thought is thoroughly
sion]), vii, 33. grasped), vii, 19.
prabhii (luminosity) (maIJi- [of a gem]), priigviiyu (primordial wind), iii, 185.
iii, 120, food:
pragvideha; purvavideha, iii, 145.
priibhandika (belonging to a stream; pro-
longed), ptakar~aka, vi, 163, 192,221. prahiiI].a (abandonment) and parijiiii
(complete knowledge), H, 281, v, 110.
prabhiiva (specific property) (of the fruit
of the earth), vii, 35. prahiiIJa (abandonment), distinguish the
prahiiIJa of the kli~ta (defiled) and of
prabhava (successive causation), iikiira the akli~ta (undefiled), i, 78, ii, 281;
(aspect) of samudayasatya (truth of the iv, 132, v, 72; prahiiI].a and visa1p.yoga
origin), vii, 31, 33, 35. (disconnection), v, 66 and 108; prahii1_1a
prabhiivasa1p.pad (perfection of power) of (abandonment) and asamudiiciira (not
the buddha, vii, 83. being active), i, 82, v, 30; mundane and
prabhiivita (characterized), prakar~ita supramundane prahii1_1a (abandonment),
(specified), i, 43; karmaprabhiivita- iv, 191, v, 14; prahii.I].a (abandonment)
nirdda (exposition through efficacy or by insight and cultivation, ii, 269,
function), svabhiivaprabhiivitanirde§a iv, 38, v, 102, 103.
(exposition thorough intrinsic nature or prahii1_1a (abandonment), Pali theories,
essence), iii, 92; a§rayeIJa (by means of v, 10.
the basis), iilambanena (by means of prahii1_1abhiivaniiriimatii, vi, 147.
the cognitive object), sa1p.prayogena
(by means of association). prahiiI].adhitu (element of abandonment),
vi, 241, 301.
adhimok~ (informed by their aspira-
2750 ·sanskrit-English Index-Glossary
prahli.I].amirga (path of abandoment), vi, 214 (akani,thaga); vimukta (those

iv, 103, 191, vi, 242, viii, 201. who are liberated through understand-
prnhi!].ipratipalq1a (counteragent of ing), vi, 274,276,297, vii, 97, viii, 181;
abandonment), v, 103. vi!e~ikar,a, viii, 195; skandha
(aggregate of understanding), ii, 159,
prahiI].as1uppad (perfection of abandon- v, 100, vi, 297.
ment), vii, 83.
prajilana (knowing), graha1;111., i, 17.
prahi!].uaxp.varn (restraint and abandon-
ment), iv, 51. prajiiapti (provisional entity or designa-
tion) or praji'i.ipti .
prahisaka deva (causing laughter deities),
iii, 164. prajii.aptidharma (provisional factor),
ii, 214; sat, i, 39 (Vyii. 48), iv, 9,
prahI1,1.ii.prahIQ.akle!ati (having and not vi, 140, ix, 232,237,257; sivadya
having abandoned distinctive defile- (transgression by way of convention),
ments), ii, 183. iv, 83.
prajiniti, vijlniti, ii, 246. prajiiiiptika (provisional designation),
prajiil (understanding), vipatyani ix, 266.
~insi~ht), vi, 160;_ mati_~understandini), priijii.iiptika, iii, 198.
1, 3, u, 153. - defmed, 11, 154 (mahi-
bhilmika [generally permeating fac- prajiiaptim anupatita~, ix, 249.
tor]). prakaraI].a, treatise, ii, 134, ix, 227.
and vijilii.na (consciousness), ix, 244; prakar~aka (period of time),
jiiin11. (cognition), dariiana (insight), priibandhika, vi, 163.
vii, 3. prakar,aparyantavicin, vi, 164.
avikru.pikii (understanding free from prakar~ayuktasaxp.giti (entering entirely
conceptualizing activity), viii, 193; into the assembly), iii, 39.
avyilqtli (non-defined understanding),
v, 42; aniipiinruimrti (mindfulness of prikaqika (prolonged), iii, 66.
breathing), vi, 160; aniisravii (pure prakriyii, vaibhi~ikaprakriyi... , Vyii 14.
understanding), vi, 246; abhisamayaja, prakftii vie, iv, 246.
iigamaja, upapattiliibhikii, iii, 87,
prakrtahastin, vii, 73.
viii, 219; tli,tii (defiled understanding)
(lrnprajdii [bad understanding]), i, 80, prakrti-jatismaratii (recollection of
ii, 170, iii, 89; cintimayI (under- existences which they possess by
standing derived from reflection), nature), vii, 126; siivadya (transgression
vi, 143, 159; paii.cavijdinasahajii by nature), iv, 67, 122,247; simii,
(understanding arising with the five iv, 212; stha (normal state), iv, 96,
sensory consciousnesses), i, 81, (bhik~u); vi, 231 (nature of the iirya
viii, 193; priiyogiki'.; bodhipak~ika [noble one]), Vyii. ii, 77 (arhat
(factor conducive to enlightenment), [perfected being]).
vi, 282; bhiivanimayI (understanding pralqticitta, iii, 134.
derived from cultivation), vi, 143, 159; pramiida (non-diligence or heedlessness),
manovijiiilinasahajii ( understanding ii, 157, 162; sthiina (occasion for non-
arising from mental consciousness), vigilance), iv, 45, 85.
i, 81, viii, 193; na vill!udhyati, iii, 92;
§rutamayI (understanding derived from pramii:Q.Wi (valid cognition), iv, 5, ix, 231.
listening to the teachings), vi, 143, 159; pramuditii (first primar.y stage), iv, 224.
sisravi (impure understanding), ii, 170, priiI].a (vital breath), iv, 154.
vi, 246; smrtyupasthiina (application of
mindfulness), vi, 153. priil].iipeta (free from killing)
(priil}.opeta), iv, 71, 72, 75 .
.prajiii-cak:~us (eye of understanding),
iv, 240; piramiti (perfection of priil].iitipiita (killing), iv, 141, 144, 151,
understanding), iv, 230; prabheda 153, 163, 186, 188; virati (abstention
(variety of understanding), viii, 195; from killing), 227.
priya (devoted to understanding), pral}.idhiina (resolution), iv, 223; mok~a-
(resolution for liberation), vi, 179. dhyiina (meditation), viii, 158. - manda
praI].idhiiya = cetasi lqtvii, ii, 120. (weak), tivra (intense), prasiidavega
(momentum of religious conviction),
praI].idhijiUna (cognition resulting from a · prasiidaghanarasa (extreme power of
resolve), liibhin, ii, 303, vi, 172, confidence), iv, 56, 101, 140. - avetya-
vii, 88-89. prasiida (perfect confidence), vi, 293. -
praI].idhipiirvaka, iibhogapiirvaka, cittaprasiida (confidence of thought),
vii, 89. silaprasiida (confidence of morality),
pral}.Ita (excellent), subha (good), amala vi, 295.
(stainless), iv, 255; iikara (aspect) of the prasanna (believing), vi, 295.
mundane path, vi, 239; of nirodhasatya prasaral}.a (procession), prabandha,
(truth of cessation), vii, 32-33, 38. vii, 33.
priil},ivadha (kill), iv, 178. prasarpal].a (deplacement), vyiihana
priintabhiimi, vii, 95, Add. (expansion), i, 22.
priintakotika (whose highest point has praskandati, ix, 250; praskandin, vii, 73.
been pursued up to the extreme), ii, 120, pratiipana (intense heating), hell, iii, 149.
122, vi, 211, 268, vii, 89, 95.
prathamiibhinirvrtta (gods arising at the
priipakahetu (leading cause), ii, 277. beginning of the aeon), iii, 17.
priiptiibhijiia, ii, 120. priithamakalpika (beginning of the
priiptaparihiil},i, vi, 267. cosmic period, beginner), ii, 210, iii, 28,
priipti (possession), ii, 179-95; passim, 119,172,204.
especially ii, 150, 294, v, 1-2, 79, pratibandha (obstacle) oHila (morality),
vi, 167, 190, 234 (visatp.yoga [posses- of dauI;tmya (immorality), iv, 93.
sion of disconnection]), vii, 105. - pratibhiinapratisaqi vid (unhindered
Vaise~ikas, ix, 285. kno~ledge of eloquence), vii, 90-91.
priiptijiia, ii, 162. pratibimba-iikiira (form of the reflection),
priipya (attaining), sense-faculty and . iii, 34-35 (bhriinta vijiiiina [illusory
object, i, 88-89. ideal).
prarohamiitra (mere germination), praticchiidanacitta (thought of hiding the
vi, 138. crime), iv, 99.
priirthanii (desire), v, 32, 39. pratidesanii karmanal;t, iv, 243.
prasiikhii (fifth embryonic stage), ii, 255, pratigha (resistance, encounter), iii, 47
iii, 62. (sapratigha ... ); diverse modes of
pra§antaviihitiivasthii, viii, 159. pratighiita (resistance, i, 51.
prasnavyakaral}.a (question and answer), pratighiinusaya (contaminanct of
v, 47; iiriidhana (satisfied by the answer hostility), v, 3; sai:p.joyana (fetter of
to the question), iv, 61. hostility), v, 81, and
anunayasaqiyojana (fetter of lust),
prasrabdhi (pliancy), ii, 157 (kusala- ii, 286.
mahabhiimika [wholesome permeating
factor]); i, 55 (and spra~tavya [tangi- pratighasatp.spada (contact through
ble], kayaprasrabdhi [bodily pliancy]); resistance), iii, 98.
iii, 215 (and priti [joy]); viii, 192 pratighiita (resistance), i, 25, 51.
(ki'iyika [bodily pliancy], caitasika pratigrahaI].a, ii, 293.
[mental pliancy]); member of dhyiina
(meditation), viii, 150, pliancy as bodhi priitihiirya (miracle), vii, 110.
(member of enlightenment), vi, 283, pratihatacitta (hating thought), madhya-
viii, 156; sukha (pleasure as pliancy), stha (indifferent), vii, 110.
viii, 150. pratijiiii (vow), iv, 94, vow; bhik~u (self-
prasiida (confidence, clarification, styled bhik~u), ivJ 96; miitra, iv, 5.
serenity), riipaprasada (pellucid/subtle pratikriinta (bhik~u), iv, 156.
material element). - member of the
pratilqepai;tas!ivadya (transgression by (predilection to bind at conception),,

way of prohibition) iv, 82. vii, 34.
pritimokfa, iv, 48, and saipvara pratisaipdhicitta (thought at conception),
(restraint), iv, 17, 25, 43, 87-89, 94, i, 50, viii, 171. ·
vi, 172. pratisaipdhiskandha (aggregates at con-
pratinidhibhuta (substitute), ii, 229. ception)= upapattibhava (existe_nce-as-
pratiniyata caitta (object-specific mental birth), iii, 45.
factors), ii, 153 (vi,aya). pratisaipdhita (saiphita), iv, 175.
pratipad (route of obtaining), ikiira pratisaipdhivijnana (thought at-concep-
(aspect) of mirgasatya (truth of the tion), i, 33.
path), vii, 32-33, 37. pratisaipkhya (deliberation), ii, 280.
sarvatragiiminrpratipajjiiiinabala pratisaipkhyanirodha (cessation due to
(power of the cognition of the routes deliberation), k~aya (exhaustion), i, 10,
which lead to the different planes of ii, 180,187,275,278, vi, 242 (89
existence, to nirviii;ta), vii, 70. acquisitions); viii, 190.
sukhii (easy), du}.lkhii (difficult) ... four pratisaipstapana (correcting) (of the
types of routes, vi, 279. vi~ama [injust]), iv, 47.
pratipak~a (counter-agent), four, v, 103; pratisaipvedana (experienced or sensed),
vi!lkambhana (shake), diirikarai;ia ii, 110; adhyatmaip pratisaipveditaip
(make distant), viii, 200; vipak~a sukhlidy asamiihitacittena, iv, 162;
(opposite), aniihiira (counter-nourish- riipapratisaipvedin, na riiparagaprati-
ment), v, 99. - aliga (member of saipvedin, iv, 113.
counter-agent) in dhyiina (meditation),
viii, 157. pratisaipvid (unhindered knowledge),
vii, 90-95.
pratipanna, lirabdha, iii, 182.
pratisarai;ia (reliance), four, ii, 227, 246-
supratipannal}. saipghal}., vi, 295. 48. - manas (mental faculty), prati-
pratipannaka (candidate), mlirga (path of sarana [recourse] of the other indriyas
the candidate), iv, 100, vi, 192, 195, (sense-faculties), ix, 242.
197,232. pratisarai;tarthena pratyayal}. (condition
pratipattar (those who practice), viii, 219. as a foundation), vii, 33.
pratipattidharma (dharma as practice), pratisimadai§ika, vi, 172.
vii, 91. pratisrotas, v, 80.
pratipra§rabdhi, v, 80; prati~;haphala (effect of the base), hetu
pratipra§rabdhaprayoga, vi, 211. (supporting cause), ii, 297, 314.
pratirupai;iii, pradadana and pariki,ii, pratityasamutpada (dependent origina-
vi, 121. tion), etym. iii, 78; iii, 60-118 (aliga
prati~edhaslivadya (abstention from that [members of dependent origination],
which is forbidden), iv, 83, 247. k~ai;iika [momentary dependent origi-
pratisaipdhlina (§ravakasaipghasya), nation], avasthika [dependent origina-
iv, 250. tion pertaining to states], asaipskrta
[dependent origination being uncon-
pratisaipdhi (conception), iii, 51; descrip- ditioned], etc.), vi, 161, viii, 138.
tion, iii, 50-53.
pratityasamutpanna (produced through
pratisaipdhi (rearise), pratisaipdhana dependence), iii, 72-77.
(recover), saipdhii;ta, the wholesome
roots, iii, 131, iv, 175. prativedha (penetrating), vi, 169.
puna}.lpratisaipdhlina (recovering) of prativedhanadharman arhat (perfect
the riipa (material form) arisen from beings who are capable to penetrate to
vipaka (ripening), vi, 157. the unshakable ones without effort),
vi, 254.
pratisaipdhibandha (binding the thought
at conception), iii, 118, 131; chanda prativibhavayati, ix, 239.
pratyabhijfiiina (recognition), ix, 274, praviihagata opposed to k~ai;iagata,

276. ii, 227.
pratyiikhyiinavacana, iv, 102. pravartaka (first promoting force), iii, 74,
pratyak~a (direct perception), iii, 213, iv, 27, 37, 149.
iv, 5, ix, 231. pravartana (setting in motion), of the
pratyanika (forming an obstacle), wheel, vi, 245.
paripanthin, vi, 153. prave§anaka, iv, 166.
pratyanta janapada, iv, 148. priive§ika (entry), viii, 215.
pratyanubhavati, vii, 98-99; iv, 113 pravrajitapak~a (religious life), errors
(riipam, not riipariiga); 190 peculiar to, iii, 194, v, 76, 84.
(mahiisamiijam). pravrajyii (going forth), formula, iv, 72;
pratyiisatviid asya §astrasya, Vyii. i, 11, prek~a (admission into the order),
ii, 29. vii, 72; liiigarp samiidadiimi, iv, 72;
pratyavara (more insignificant), iii, 193. sukha (bliss of going forth), vi, 259,
Siddhi, 701.
pratyavek~aka (appreciation, judgment),
pratyavek~ai;iiimiitra (pure awareness), pravrtti (transmigration), sarpsiira (cyclic
ii, 175, vii, 3. existence), its iibaya (basis), ii, 111;
pravrtti (issuing forth) and anuvrtti
pratyaya (condition), hetu (cause), (continuance), iv, 27; janayati (gener-
ix, 241; the four, ii, 299-331; iikiira ate), virui;iaddhi (stop), ii, 111, iv, 130-
(aspect) of the samudayasatya (truth of 31, vii, 37 (upaccheda ?).
the origin), vii, 31, 33, 35.
prayatna (effort), proceeding from
pratyayabala (power condition) (parato vitarka (initial inquiry), ix, 294.
gho~al;i [teaching of another]), iii, 81,
iv, 100, 176; abhisarpskarai;ia (insti- prayoga (preparatory effort, practice),
gated by the conditions), vi, 126; prayogaja, priiyogika (acquired
siimagrI, iii, 49; i, 11, ekapratyaya- through preparatory effort), ii, 262,
janita (engendered by a single cause). 264-65,320,328,vi, 144,153.
pratyekabuddha (self-enlightend one), . of the karmapatha, iv, 137, 140, 142;
vargaciirin (those that live in a group), preparation of the kle§a (defilements),
khac;Igavi~iii;iakalpa (those who are like v, 73.
rhinoceroses), i, 2, iii, 194-95, Add.; prayogavasthii (preparatory period),
vi, 176 (gotra [family]), 177 (acquisi- vi, 187, 197; phala (effect of the pre-
tion ofbodhi [enlightenment]), 267 paratory practice), phalaparipiiri (com-
(parihiii;ii [retrogessing]); 273, 293 (and pletion of the effect .of the preparatory
sarpgha); vii, 9 (paracittajfiiina [cogni- action), ii, 297, iv, 141.
tion of another's thoughts]), 73 (power prayogamiirga (preparatory path), v, 104,
of the body), 124 (eye). vi, 221, 270, 277.
pratyudiivartana (leaping over), iv, 230. prayogavipahna (lost through unwhole-
pratyudyana (welcoming the opponent), some preparatory action), iv, 176;
iii, 202. §uddhi (purification), vi, 293.
pratyutpanna (present) = nirudhyamana, priiyogika (acquired through application),
ii, 308. ii, 320, 325, vii, 97.
pravacana (teaching), i, 15, Vyii. 24 prayoktiiral;i, anyo 'nyam, iv, 152.
(opposed to loka); aliga, viii, 218; prcchii, v, 44, Add.
dharmatii, vii, 178.
preman (affection), ii, 171.
pravacana-upasarpkhyiina (complete the
teaching), vi, 242 preta (hungry ghost), pretabhava (exis-
tence as the hungry ghosts), pretasarp.-
praviiha (flux, stream), prabandha vartanI (disappearance of the hungry
(uninterrupted stream), praviihavartin, ghosts), iii, 1, 11, 13, 29, 36, 156, 175,
i, 21, 67, ii, 226, 228. 182; pretI, 29.
prUi (joy), ii, 115 (saipprahar,a [joyous truth), iv, 208; paripakvasaiptiina
exaltation]). (thought streams are ripened), vi, 206
in dhyina (meditation), ii, 114, iii, 215, (seven rebirths); sakalabandhana
viii, 147 and foll.; pravivekaji, pra- (bound by all bondages), ii, 180.
§rabhdijll., viii, 153. prthagvrtti, vinirbhigin, vi, 157.
as saipbodhyaliga (member of enlight- pfthakkarmakarai;ia, iv, 212.
erunent), ii, 158, vi, 283. pfthivi (earth) and prthividhiitu
prUibhak11a, iii, 205, viii, 140. (elementary substance earth), i, 21, 23,
priyavacanll(affectionate words), iv, 138. ii, 146, iii, 75.
pn;thabhuta (consecutive action) (of the pfthivI (earth) and gandha (odor),
karmapatha [paths of action]), iv, 137. ix, 288.
Pnithalabdha (jiita) jiiina (cognition prthivirasa (earth-nectar), iii, 205.
acquired consecutively [later]), vi, 142, pudgala (person), etym. ix, 245; and
vii, 4, 10, 28, 93. skandhas (aggregates), ix, 232; saipjiiii-
pfthagjana (ordinary worldling), defini- mitra, iv, 5; avaktavya (person being
tion, i, 79-80, Add., ii, 191; or bila. ineffable), prajiiaptisat (being as a
(ignorant person or fool), ii, 142, iii, 84, provisional designation), na dravyasat
iv, 118; but different from biila (fool), (does not exist as a real entity), ix, 232.
iii, 87: the prajfiii (understanding) not pratitaraI].a (recourse or authority),
arisen from satyibhisamaya (complete ix, 246.
understanding of the truths) is absent in pudgalagriha (clinging to the person),
them; biihiro puthujjanapakkhe... , ix, 274; prajfl.apti (designation person),
ji, 118; how they enter into the vehicle 233; vrne,a (distinguished person),
of the pratyekas (self-enlightend ones), vi, 268. - irivakapudgala...
iii, 195.
pudgalapiramitii, ii, 119.
do not attain nirodhasamiipatti (attain-
ment of cessation), ii, 204;-neither pudgalatas, iv, 203.
parijiii (complete knowledge), v, 114; piigaphala. .. , iv, 85.
not a true irama~a (mendicant), vi, 241 piljii (render homage), paryupiisana
(opposed to samaI_J.abriihmaI_J.a, Sutta- (venerate), anugraha (render service)
nipiita, 859). (buddha, stupa, parinirvrta), iv, 227,
loss of the nirvedhas (stages conducive 233, vii, 85.
to penetration) through death, vi, 171; punaJ;,.prabandha (continue), iv, 29.
like the loss of all wholesome dharma
(factors), iv, 100, vi, 231; and the loss punal;l.pratisaipdhiina (recover), vi, 157.
of visaipyoga (disconnection), vi, 235. punarbhava (new existence), ik~epa
prah~a (abandorunent) that they can (projecting a new existence), nirvrtti
obtain, v, 14, 114; abhijfiiis (super- (produced from), iii, 126; chanda (pre-
knowledges), etc., vii, 59; nirviil}.a, dilection for a new existence), vii, 34.
vi, 232; vair!igya (detachment), vi, 235. _ puI].ya (merit), defined, iii, 84.
six families, iv, 118, vi, 252, 266. pu~ya-upaga (approaching meritorious
abandonment of the state of prthagjima, consciousness), iii, 76; karman (merito-
vi, 17 5, 181; not in the realm of fine- rious action), iv, 106; kriyiivastu (meri-
materiality, vi, 250, · torious works), iv, 231; k~aya (exhaus-
tion of merit), ii, 217; k11etra (field of
prthagjanasabhiigatii (homogeneity of merit), iv, 213,237, vii, 85, 86; jii.iina-
an ordinary worldling), ii, 197. saipbhiira (provisions of merit and cog-
iibhyantaraka (ordinary worldling nition), iv, 77; prasan (produced by
inside), ii, 119. merit), gods, iii, 2; buddhyii pitr-
jambuqai;i~agata (sitting under the vadhal;I. (holding that patricide is meri-
jambu tree), iii, 129; dmasatyakalpa torious), iv, 121; bhiigiya ku&ala
(similar to those who have envisioned (wholesome conducive to merit),
iv, 252; vrddhi (increase of merit),
iv, 15; liata (hundred merits), iv, 226; priitihirya (miracle of supernormal
siu:p.bhiira (provision of merit), iv, 77, accomplishments), i, 3, vii, 110; min
vii, 78. (priiptiibhijfia) (possession of super-
puru~a (male, soul, individual), strI normal accomplishments), ii, 121; vara-
(female), pwpstva (manhood), stritva pradinaprabhivena (supernormal
(womanhood), pur~endriya (male accomplishments or granting favors),
sexual faculty), puru~abhiva, i, 57, 94, i, 3; vifayajfiiinasiUttltkira (realization
101, ii, 104, 108, 111-12, 130, 140, of the cognition concerned with the
142, iv, 70. - losing, regaining, chang- object-field), vii, 98.
ing of gender, iv, 121, 213. rdhyati (realized), saip.padyate
pur~ahasta (human cubit), iii, 178. (successful), vii, 113.
pur~akiira (human action, operation), ni (seer), iii, 53, 129; p1u1Jad (assembly),
pur~akiiraphala (effect of human iv, 212; pravrajyii (becoming a seer),
action), paur~a (human), ii, 225, 289, vi, 204; manodo,a (mental fault of the
292, iv, 192, vi, 167, 242. seer), iv, 163,218.
pur~ilyusaip. viharati (living only for one rtu (season), three, six, iii, 180; iv, 187,
human lifetime); iii, 200. vi,amartuparil}.iimll (seasons are
disrupted).
purva-antakalpaka (individuals who
build up their system on the past), saip.- rtuja dul,lkha, iv, 185, Add.
moha (delusion relative to the past), rtwnatr (fertile), iii, 37.
v, 14, vii, 108; aparilntamadhye~u saxp-
moha (delusion relative to the past, the
future, and the interval between past
and furure), iii, 67; kiilabhava (prior to
death existence), iii, 43, 45, 118; nimitta raga (attachment), pripte 'rthe
(signs), of death, iii, 137; of the path, vasiinam, ii, 281; of Uma, rUpa and
vi, 163; niviisiinusmrti (recollecting of irupya, iii, 8; fourfold (varJ.J.ldau),
one's former abodes or existences), vi, 149; and chanda (predilection),
jiliinabala (power of the cognition of) ... , iii, 87; sahaja (innate attachment),
vii, 71, 99, 102-3, 108, 125; piidaka, v, 21; sukhi vedani (agreeable sen-
i, 37 (Vyii. 77); rupatva, vi, 163; sation), v, 87.
videha, iii, 146; svabhiiva, vi, 163.
rilga-adhika (those which abandoned
putikakiiya, iii, 95. attachment), vi, 149; upaklifta citta,
iii, 92; carita (behaving through attach-
ment), ii, 175, vi, 148; ja karman
R. (action arising from attachment),
iv, 189; jiita, vi, 254, paryavasthiina
fddhi (supernormal accomplishment), (active concupiscence), priipti (posses-
samiidhi (concentration), vii, 112; sion of concupiscence), v, 55; prnhiii;ia
rddhipiida (basis of supernormal (abandonment of attachment), v, 72;
accomplishments), samiidhi (concen- bahula, vi, 148 (rii.gavikalpabii.hJlya,
tration), vi, 285; rddhil,l sarvag'lll;la- vi, 149); samudicirn (active concupis-
saxppattilak~aJ.J.ii. cence), ii, 175, v, 55; aaxpprayukta
fivefold, vii, 122 (o~adhikrtii [super- (associated with attachment), saxpyukta
normal accomplishment created through (connected with attachment) and sariiga
herbs] ... ). citta (thought with attachment), vii, 24.
- Comp. tnu;iicarita (passionate per-
iiryii (supernormal accomplishment of son), iv, 174, 208.
the noble ones), vii, 111, viii, 210.
riijan (king), etymology, the first, iii, 206;
karmarddhi (supernormal accomplish- iisaxpvarika (the non-restrained), iv, 91;
ment of action), iii, 46, 205, vii, 122. and bhik~u~is, etc., 157.
rddhipiida (basis of supernormal acco~- rajas (dust) (v1ul}.a [color]), i, 16;
plishment), ii, 124, vi, 281, 283, 285; rajodhulivnti, iv, 187.
rafi.janahetu (cause of coloring), iv, 128; (material form arisen from ripening),
rafi.janiyavastu (object to which one vi, 157; cittaja, viii, 142.
could be attached), iv, 182. in the iiriipya, viii, 135-43.
riik~asa (cannibal demon), iii, 146. rupa nivrta (material form is obscured),
rakta (attached), avirakta (unattracted), ii, 190, Vyii.. ii, 88 (first dhyiina
V, 73. [meditation]).
ra1_1a (conflict) (sara1_1a [endowed with riipa-avacara iiyatana (sense-sphere of
conflict] ... ), i, 13, vii, 86. the dominion of material form), i, 15,
rasa (taste), i, 17 (6 and 14 types); upa- 45, iii, 121, iv, 9; upagii vijfi.iinasthiti,
viciira (pondering with reference to iii~ 23; upaviciira (pondering of visible
taste), iii, 108; parityiiga, v, 76; riiga form), iii, 108.
(attachment to taste), iii, 206; riipa-nimitta (signs of material form),
viryavipiika, iii, '194. c_ittanimitta (signs of thought),
ratha and sattva, ix, 249. vii, 102; nil_lsara1_1a (escape from
material forms), viii, 141; prabhiivita
ratna (royal treasures), of the cakra- riipadhiitu, ii, 132, viii, 7; paryanta
vartin, ii, 203. (limit of physical matter), iii, 177;
rauk~ya, Vyii. ii, 25. pratisai:p.vedin (experiencing material
raurava (weeping) (naraka [hell]) iii, 2, form), iv, 113.
149. riipadadana (seeing of visible form),
riiti (heap), meaning of skandha (aggre- tabda§rava1_1a (hearing of sound)
gate), i, 35; the three, iii, 137, iv, 177, through the vijfiiina, i, 82, ii, 107.
202; dhiiriivat, ix, 254. riipadhiitu-antariibhava (intermediate
rirai:p.sii (sexual pleasure), iii, 50. existence of the realm of fine-material-
ity), iii, 45; upaga (those who go toward
roga (sickness), ga1_1i.fa (ulcer) and salya the realm of fine-materiality), fivefold,
(thorn), ii, 122, iii, 124. · vi, 215; deva (gods of the realm of fine-
rogakalpa (aeon ends with sickness), materiality ), iii, 2, 165-66, 171,173;
iii, 207. manopaviciira (mental pondering of
rogasya apagamal}., vi, 269. fine-materiality), iii, 110, sai:p.prayukta-
dharma (factors associated with the
ruci (preference), adhimok~a (resolve), realm of fine-materiality), iii, 8. .
i,A0, vii, 70; rucita = abhipretai:p.
yuktyanumiinatal}., iv, 162. that which makes a dharma (factor) is
riipadhiitupatita (integral to the realm
rudhirabindu (drop of blood), iii, 52. of fine-materiality), pratisai:p.yukta,
1
riipa (material form, matter), i 24, 45

;
ii.pta, iii, 8.
(riipa1_1iilak~a1_1a [characteristic of transfer of riipa· (material form) of the
material form]), a1_1u (material form in
realm of fine-materiality in the realm of
an isolated state) and sai:p.cita (aggre- desire, ii, 121, vii, 123.
gated material form), sai:p.ghiitastha
(material form in the state of agglom- flame of the realm of fine-materiality,
eration), i, 25, iii, 210; aghasai:p.antaka, iii, 184; wind of the realm of fine-mate-
i, 50; dvidhii (visible form being of two riality and creation, iii, 210.
types), vii:p.satidhii (being of twenty riipadhiitu (realm of fine-materiality),
types), i, 16, (cak~~o 'rthal}.); upiitta characterized by vedanii (sensation),
(appropriated) (sajiva, sacetana), i, 63; i, 43, viii, 162; sukhopapattayas (births
material form arises because of two of pleasure), iii, 166; characterized by
pratyayas (conditions), ii, 300, 310; the riipas, ii, 132; riipasai:p.prayukta
material form being the iilambana (cog- (associated with the realm of fine-mate-
nitive object) of cak~urvijfi.iina (visual riality ), iii, 7.
consciousness). riipadhiitu (realm of fine-materiality)
threefold, iv, 14, pure, iv, 18, samiidhi- number, distance, dimensions of the
vi!laya (material form being the object- places, iii, 3, 167, 169.
field of concentration), 18; vipiikaja
riipadhii.tvavacara karman (action of the existing in a stream], aupacayika [of

domain of the realm of fine-material- accumulation]), i, 69, Add., ii, 145, 238
ity), fokla (white), iv, 129. (and niiman [name]); iv, 190 (ratha,
riipakii.ya (material body), riipakii.yasaip- patti ... ); vii, 114 (na nirmiyate).
pad (perfection of the material body) of sabda-upaviciira (pondering of sound),
the buddha, iv, 77, vii, 73, 84. iii, 198; priigabhiiva (former non-
riipax.ia (quality that makes up material existence of sound), ii, 282, v, 62;
form), twofold, i, 24, 45. bhiivanii (meditation on sound),
vii, 123; manasikiira (observation of
riipax.iiya, iii, 7. sound), vii, 104; §ravax.ia (hearing of
rupapradhii.natvii.d rupiix.iiti rupadhii.tul}., sound) (Vinaya), iv, 191.
ii, 132. siibdikiya, iii, 79.
rupaprahii.na (abandonment of material sac;liiyatana (sense-sphere of sound)
form), ii, 281, iv, 38. (mulasattvadravya [primary real entity
rupaprasii.da (pellucid/subtle material of the sentient being], ii, 1 lO);iii, 63,
elements), i, 15. 95; krama, i, 43; iik~epa, iv, 200.
rupariiga (attachment to material form), fali.kusaipdhi, vii, 73.
iii, 8; k~ayaparijiiii (complete knowl- §aik~a (those in training), defined, vi, 231;
edge of the exhaustion of the attach- vi, 258-59, 276 (complete), vii, 24, 109;
ment to material form), v, 113; prati- eighteen, vi, 225; six families, 266.
saipvedin (experienced with attachment
to material form), iv, 113. taik~a. ii§aik~a... dharma (factors of those
in training and of those beyond train-
rupasaipghii.ta (composite material form) ing), ii, 187-88, iv, 195, vi, 231-32.
(suk~ma [subtle]), ii, 144.
saik~iiliga (members of those in training),
rupaskandha (aggregate of material vi, 292, 295.
form), i, 14, 35.
saik~agotra (family of those in training),
rupiivacara sattva (sentient beings of the vi, 175, 266; bala (power of those in
domain of material riipa), rfipadhiitu- training), iv, 85; miirax.ia (death of those
deva (gods of the realm of fine-materi- in training), iv, 219.
ality ), i, 57; which of the eighteen
dhii.tus (sense-elements), i, 55; which saik§i samyagdnti (right view of those in
indriyas (controlling faculties), ii, 129, training), i, 81, vi, 295; faik~I vidyii
132; which vijiiiinas (consciousnesses), (clear knowledge of those in training)?,
viii, 163; which caittas (thought-con- vii, 108.
comitants), ii, 168; not cintii (reflecting bilpasthiinika (skill in arts and crafts),
in rupa), ii, 328; bhaviisrava (flux of ii, 265, 320.
existence), bhavariiga (attachment to sakalikiigni, iii, 38.
existence in rupa), v, 8, 73; do not have
sakandhu, iii, 47.
all the five skandhas (aggregates),
ii, 207. siikapiirthiviidi, i, 9.
rupavinii!ia, iv, 61. §akti (power), dharmiix.iam, iii, 211; tasya
pudgalasya, vi, 223; or bija (seed), v, 6.
rupin (material), i, 51; of the realm of
fine-materiality, iii, 204; rupivimok~a, §akti (power), bija (seed), viisanii (trace),
viii, 211. Vyii. ii, 83.
rupyacakravartin (wheel-turning kind siikyakula, iv, 199; siikyaputriya (=
with the silver wheel), iii, 197. Buddhistic), ii, 312.
saliikii.vrtti (famine when one lives
s
sabda (sound), §abdadhiitu (sense-element
according to the stick), iii, 208.
§alya (thorn) (sarp.skii.radul}.khata [unsat-
isfactoriness which is the fact of being
conditioned]) ii, 122.
of sound), i, 17, 47, 54 (kwala [whole- samatha (calm abiding), vipasyanii
some] ... ), 67 (apraviihavartin [not
(insight), v, 99, vi, 280, 301, vii, 21 (si~yasasaniit); Vya. i, 8:

(saipnirodha [calm]), viii, 131, 146, arthavisefadyotako niimasamuhal,l; see
157. samathacarita (devoted to calm abhidharma.
abiding) (samathayiinika), vi, 214. §astrakalpa (aeon of weapons or'war),
§amathasnigdhasaiptiina (life-stream iii, 207; sastraka prii:Q.iitipiita, 207;
being penetrated by calm abiding), §astra-iidhiina (application of the knife),
ii, 130. prahiira (thrust of the knife), vi, 262.
§amathasukha (bliss of calm abiding), siistrpada (phrases of the Master), iii, 115.
vi, 259, viii, 150, read updama. siistur abhyµpagamal,l, iv, 61; siistiiram
§aipkaliisaipdhi (§aipkalii joints (?), uddisati, iv, 84.
vii, 73. siita (even), i, 16.
§antaip (calm)... pra:Q.Itam (excellent), satha (crafty), iii, 146.
ii, 285; siintatas (as calm), §antiikiira
(peaceful aspect), vi, 239, vii, 32-33, sath_a (deceitful person), question of the,
37, viii, 189. v, 46.
§antamiirtisattva (calm person), vii, 88. siithya (dissimulation), ii, 169, iv, 128,
v, 93.
siintanirodha (peaceful cessation), iii, 22;
vimok~a (peaceful liberation), viii, 140; sauceya (purification), iv, 135.
vihiira (peaceful abode), ii, 203. sayaniisanasaipt~ti (being content with
§antyekalak~a:Q.a (pacification, unique bed and with seat), vi, 146.
characteristics of) (nirvii:Q.a), iv, 78. §ik~ii (rule), sikfiipada (rule), iv, 45, 72
sara:Q.a (refuge), iv, 79-80; gamana (going (graha:Q.a [undertaking]), 85; §ik~ii-
for refuge), 76, 102; traya (repeating dattaka (one who is penitent), iv, 98;
three times the formula ofrefuge), 76. nikfepa:Q.a (abjuration of the rule),
pratyiikhyiina (intentional abstention of
sarira (body) of the bhagavat (Fortunate the rule), iv, 94.
One), vii, 84.
sik~amii:Q.ii (bhik~u:Q.I in training), iv, 43.
siirira (body), stiipa, iv, 250.
sikfiitraya (three trainings), vi, 225, 230,
sarira, apacaya (decrease) and upacaya viii, 128.
(increase), i, 69.
ma (morality), iv, 47, 67,247,248;
§ariradhiitvavasthiipana, iii, 39, vii, 120; iv, 226 (bodhisattva); vi, 294. - and
advantages of worship. avetyaprasiida (perfect confidence),
§arirafobhii, i, 57. vi, 293. - samiidiindila (undertaken
sasarajas (rabbit particle), iii, 178. morality), dharmatiipriitilambhika
(morality without undertaking or vocal
§a§vatadnli (belief in eternality), ix, 270, action) or dharmatiifila (morality of
see antagriihadr~ti (afflicted view of the nature of factors), iv, 81, 139.
holding to an extreme); siihataviidin
(etemalist), v, 14; §ahatiinta (extreme §Ilamaya pU:Q.yakriyiivastu (meritorious
view of eternality), ix, 265. work consisting of morality), iv, 232,
247.
siisvato lokal,l (world being eternal),
ix, 267. maparisuddhi (purification of morality),
viii, 130; parisuddhipradhiina (essen-
§asana (congregation), Buddhism, iv, 212; tial factor of the purification of morali-
v, 64, na siisane siidhul,l (not good ty), vi, 297; piiramitii (perfection of
within Buddhism); siisanacirasthiti, morality), iv, 228; prasiida (confidence
ii, 121. - see saddharma (True of morality), vi, 295; phala (effect of
Doctrine). morality), iv, 249; vipanna (immoral),
siistar (master), the buddha, vi, 177; iv, 208; skandha (element of morality),
yathiirthasiistar (master of truth), i, 1. - ii, 259, v, 100, vi, 76. - three silangas
sunetro niima siistii (master Sunetra), (members of morality), vi, 284. -
ix, 271. - the six bad masters, iv, 177. siliirbuda (abscess of bad morality),
siistra (treatise), defined, i, 3 iv, 212.
§Haputraka, ii, 237. 42, ix, 290.

matyaga§rutaprajniiparibhiivita, iii, 95. sriivaka (listener) and bodhisattva,
silavrata (morality and certain types of vi, 292.
spiritual practices), silavratapariimada sriivakalistener), pratyeka (self-enlight-
(overesteeming of morality and certain ened one) and buddha, vii, 9; gotra
types of spiritual practices), silavrata- (family of the listeners), vi, 175; piirvin
upiidiina (grasping to morality and (ancient listeners), iii, 194-95; bhiisita-
certain types of spiritual practices), siitra, ix, 251; alambana (as cognitive
iii, 45, 86; iv, 135, 168, 189, v, 18-21, object), iv, 20. - see mahiisriivaka
76. (great listener).
siromadhyaccheda (cutting off the head §p:i.gi (upakle§a [subsidiary defilement]),
or cutting in two at the waist), iv, 183; v, 89.
luncana, iv,155. &ruta (heard), in dntdrutayijniitamata
sita (coldness), i, 18; mibhiita (cool), (seen, heard, cognized, known), iv, 160.
vi, 265. srutamaya dharma (factors, deriv_ed from
sitii (inner ocean), iii, 143. listening), srutamayI prajnii (under-
sitalikii vii viitalikii.... , iv, 237. standing derived from listening to the
teachings), ii, 265, vi, 143.
tlakg1a (smooth), i, 19.
subha (good), iii, 205, beautiful; kusala
§le~a (joining), vi, 166. (wholesome), iv, 255; suddhaka (pure)
ile~man (phlegm), iii, 136. and anasrava (free from fluxes),
fobhiirtham (with a view to its beauty), viii, 176; and asubha karman (bad
i, 35 (iidhipatya [with a view to its action), iv, 105; in the name of the gods,
supremacy]): iii, 2.
soka (sorrow), iv, 126; subhaikiigrya (application of good
dul;tkhadaurmanasya... , iii, 84, v, 89. thought to a single object), viii, 127.
sraddhii (faith), ii, 106, 156, Add., 171, ~ubhakrtsna (complete beauty), iii, 2, 20.
246, vi, 196, 283, 294. - threefold suciviparyiisa (mistaken view taken that
cittaprasiida (confidence of thought), which is impure to be pure), v, 21.
V, 45, Vi, 295. suddhakasamapatti (clean meditative
sraddhii-adhimukta (those who are freed attainment), dhyiina (clean meditation),
through predominance of faith), vi, 196, viii, 144, 172.
251, 274, vii, 7; anusiirin (pursuers foddhaviisika (pure abode), foddhii-
through faith), vi, 193, 274, vii, 7; viisakiiyika (gods of the pure abodes),
miitraka (miitraka), vii, 85. iii, 2, 22, 216, vi, 213-14, 223, Add.,
sraddhiidini indriyii1_1i (praxis-oriented vii, 103, Vibhii~ii, 175-76.
faculties of which the first is faith), §uddhidnti (afflicted view that this is a
ii, 105, 109, 118-19. means of purification), v, 32; tuddhi-
sraddhaniya (object of faith), anumeya dar§in (people who believe that one
(not an object of inference), ii, 147. attains purity), iv, 135.
srama1_1a (mendicant), four, iv, 98; dul;t- §uklakarman (white action), iv, 129;
ma (mendicant having bad morality), foklakarmak~ayakrt (destroying white
iv, 246; paramiirthasrama1_1a (true action), 130, 132; tukladharma (white
mendicant), vi, 241. factor), vi, 200-1, iv, 130 (= kusala
sriima1_1era (novice monk), sriima1_1erikii [wholesome] and avyakrta [non-de-
· (novice nup), iv, 43, 72, 149. fined]).
srama1_1oddesa (male or female novice), §ukrafo1_1ita (semen and blood), iii, 36,
iv, 46, 72. saqmipiita, iii, 27.
sriima1_1ya (way of virtuous endeavor), §iinya iikiira (aspect empty), vii, 31-33.
sriima1_1yaphala (fruit of the way of vir- tiinyakalpa (empty aeon), iii, 188; §unya-
tuous endeavor) (six), iv, 97, vi, 241- buddhi (notion of empty), ii, 235.
tunyatii (emptiness), ix, 250-51; = (twofold), iigama (scripture), adhigama

§unyativimok~a-mukha (gate of (realization), viii, 218.
liberation of emptiness), ii, 166, v, 30; saddharmalopa (disappearance of the
§unyatiisamiidhi (concentration of True Doctrine), vipralopa (lasting of
emptiness), §unyatHiinyatiisamiidhi the True Doctrine), antardhiina,
(concentration of emptiness of empti- iii, 183, iv, 95, 99, viii, 176,218,221,
ness), viii, 184, 188. Add.
§urapraskhalaniipatanavat (hero can be saddharmasthiti (duration of the True
shaken, but does not retrogress), Doctrine), viii, 218.
vi, 269.
siid"r§ya (similarity or conformity to),
§~kamasuropasniinalepiil'lgavat, vi, 139. siiriipya (similarity to), ix, 280,
§vetiisthidurbhik~ii (famine of the white Stcherbatsky, Logic, ii, p. 40; and
bones), iii, 208. sabhiigatii (homogeneity), ii, 198.
sadve~a (with hatred), vii, 26.
s•
~a4iiyatana (six sense-spheres) (miila-
sadvrtti (practice of the good), vi, 218.
saha (together), iii, 106; kiirin (auxilia-
ries), ii, 312; gata (together with),
ii, 326, iii, 106; ja (satkiiyadmi)
sattvadravya (essence of the person), (innate afflicted view of self), v, 41;
i, 66), iii, 63, 85; krama (order of the jiita (arise together among themselves),
six sense-spheres), i, 43; iik~epa (pro- iii, 105.
jecting a generic skeletal-effect), sahabhii (co-existing) and sahabhiihetu
iv, 200. (co-existent cause), ii, 248, 252, 289,
~a~thI (the use of the genitive), ii, 236. 313,iii, 102.
~at sparsakiiyiil;l (six groups of contact), siihacarya (associated with), iv, 10.
iii, 95. sahasii krta (done at random or in haste),
~o4a§a k11a1].iil;l (sixteen moments), iv, 242.
vi, 192-93. sahasirthika (companions in a caravan),
ii, 268 (comparison).
s
sa-uttara citta (thought which is with
siihasra cii4ika lokadhiitu (small
chiliocosm), iii, 170.
sahetuka vinHa (destruction depending
on a cause), iv, 5.
superior), anuttara (mind which is sainika (soldiers), iv, 152.
without superior), vii, 20, iv, 255.
sajiva riipa (living matter), i, 63.
sabhiiga (homogeneous)= sama... , ii, 196;
cak~us (active eye), i, 75; hetu (homo- sakalakiiral}.a or -sthiina kle§a (defile-
geneous cause), ii, 255,291,294,313, ments with complete causes), v, 72,
vi, 167. vi, 263; sakalabandhana (bound by all
bondages), ii, 180, vi, 194, 275.
sabhiigatii ([group] homogeneity), ii, 195,
198 (brahmaloka), 244, iv, 186. - siikiira (having an aspect or a mode of
Stcherbatsky, Logic, ii, 413. activity) (cittacaitta [thought and
thought-concomitants]), ii, 177; ix, 280;
siibhisaqiskiiraparinirviiyin (those who jfiiinasya vi11ayiikiiro nilapitidiriipo
obtain nirviil}.a with effort), vi, 210. 'rthena jfiiina iihital;l.
sabrahmaciiril}.ah, iv, 72. siikaraqi sodddam .. ., vii, 100.
sacetana riipa, i, 63. sakrd utpannaqi ti~thati (abiding, having
sadimatta (always intoxicated), iii, 159. arisen once), ii, 218.
saddharma (True Doctrine), confusion in sakrdiigiimin (once-returner), phala (fruit
regard to scriptures, iii, 40. of once-returner), phalapratipannaka
saddhltrma (True Doctrine), dvividha (candidate of the fruit of once-returner),
ii, 134, v, 244, vi, 195,209. i, 48; pari§uddhipradhana (essential

sak~ii.tkara.Q.a (realization), sii.k~ii.tkii.ra factor of purification of concentration),
(realization), sii.k~ii.tkriyii. (realization), vi, 297; priya (devoted to concentra-
sii.k~ii.tkartavya (utpadayitavya), tion), vi, 214; bhavanii (cultivation of
vi, 224, 262, vii, 100, 108 (name of the concentration), fourfold, viii, 192;
abhijiiii.s [superknowledges] and vidyii.s vdin (master in concentration), vditva
[clear knowledges]), viii, 211. (mastery in concentration), ii, 121-22,
vii, 92; vi~aya (object-field of concen-
sii.k~ii.tkiirin (seer), sii.k~ii.ddar&in, ii, 304. tration), iv, 18, 23; saqibhiitariipa,
sak~ijana (witness), viii, 224. i, 21; skandha (element of concentra-
saktumuktaprastha svapna, iii, 44, Vyii.. tion), ii, 159, v, 100, vi, 297, viii, 128.
siilamba (having a cognitive object), samagriphala (effect of a complex or
sii.lambana (having a cognitive object), complete assemblage), ii, 297.
ii.lambaka, i, 62, ii, 177, vii, 39. samagrya (assemblage), ii, 234.
sama (same), abhinna (undivided), tulya samahita (concentrated), i, 61 (prajiia
(equally, like), ii, 267. [understanding]), iii, 132, iv, 40, 55,
samii.diina (undertaking), iv, 62; ma 249, vii, 20, 22.
(morality), iv, 49, 81, 185; cheda samii.hito yathiibhutaqi jiiniiti. .. ,
(cutting off), iv, 102. viii, 130.
samiidiipanacetana (intention to make samanantara (equivalent and immediate
others undertake this abstention), antecedent) and nirantara (immediately
iv, 227. following), ii, 306.
samiidhi (concentration), defined, ii, 154, samanantarapratyaya (condition as the
viii, 130, 147, 159, 182 (difference with equivalent and immediate antecedent),
samapatti [meditative attainment]). i, 95, ii, 211, 300-306, 315.
mahubhiimika (generally permeating siimantaka (preliminary concentration)
factor), ii, 155, viii, 129. (dhyana [meditation] ... ), iv, 50, 140,
ak~alapratipak~a (counteragent of the 227, vi, 237, viii, 177, 179.
unwholesome), iv, 150; samantaprabhii, iv, 224.
samiihita ku&ala (wholesome which is samanviigamiit (through possession),
concentrated), 249. samanvayiit, priiptitas, liibhatas,
indriya (praxis-oriented faculty) and iv, 181.
bala (praxis-oriented power), vi, 286. samanviihiira (corresponding engage-
bodhipak~ika (factor conducive to ment), iii, 95.
enlightenment), vi, 283. ·samanya (generality) (vrne~a [particular
dhyiiniiliga (member of meditation), generality]) of the Vaise~ikas, ii, 198.
viii, 147. siimiinyabuddhi (general notion), ii, 196,
savitarka (concentration with initial Vyii.. ii, 96.
inquiry) ... , viii, 183. siimiinyaklesa (generic defilement), v, 32,
k~ala (wholesome)... , viii, 127. 48, 81, vii, 25.
§iinyatii (concentration of emptiness)... , siimiinyalak~a.Q.a (common c~aracteristic),
&iinyatii&iinyatii (concentration of v, 48, vi, 158; manaskiira (mental
emptiness of emptiness), viii, 184, 187. application bearing on the common
characteristics), ii, 325; iikiira (aspect),
anugriihaka (beneficient concentra- vii, 15.
tion), in th!! realm of-fine-materiality,
i, 19. samii.patti (attainment), ii, 213, 306, 310
(the two), viii, 144 (iisviidana- [medita-
and styana (dull persons), ii, 164. tive attainment of enjoyment]), 177
samadhi = argumentation, iii, kar. 30. (kle§aprahii.Q.a [abandonment of the
samiidhi-citta (thought of concentration), defilements]), 181 (seven), 182.
iii, 132; nimitta (sign of concentration), samiipatti-iilambana (cognitive object of
meditative attainment), viii, 176; saxµbhiira (provision, accumulation),

avara:i;ia (obstacle to meditative attain- pu:i;iyajil.iinasaxµbhii.ra (accumulated
ment), viii, 207; Hraya (basis of medi- merit and cognition), vii, sq.; vedanii-
tative attainment), viii, 175; citta sai:pbhara (provisions of sensation),
(thought of entry into meditative attain- iv, 110. - vii, 82, etc.
ment), ii, 211; dhyana (meditation), sambhavaisin (those desiring re-exis-
viii, 126; nirodha (attainment of cessa- . tence), iii, 122, 124.
tion), i, 35; prave§acitta (thought enter-
ing into meditative attainment), i, 33; sai:pbhavanii (confidence), gU.t;ia- (confi-
liibha (acquisition of the meditative dence in qualities), ii, 172.
attainments), viii, 164, 167, 168; va§ita, saxµbheda (mixture)(?), mitrata
va§itva (mastery of meditative attain- (mixture), iii, 12; cp. 108.
ment), viii, 210, 213; vyutthiina sai:pbhinnapralapa (frivolous speech),
(emerging from meditative attainment), . bhinnapralapita (frivolous speech),
ix, 282; ~iik:has (branches), viii, 145. iv, 158, 165.
samiiptatvai:p k:arma:i;ial}. (completion of a sai:pbhoga (enjoyment or dealings), with
certain share of actions), iv, 243. the bhik~us, iv, 97.
samiiropikii dnti (afflicted views being sai:pbodhyanga (member of enlighten-
an erroneous attribution), v, 18. ment), ii, 158, vi, 283.
samiiropita sutra, iii, 36. saxµcara (transmigration), iv, 90; gatisaxµ-
samarthya (capability), ii, 248 (of nir- cara (reborn in another plane of exis-
va:i;ia), iii, 211, v, 63. tence), ii, 197; indtiyasaxµcara (trans-
samasama (equal), iii, 299. formation or perfecting of the praxis-
oriented faculties), vi, 269, Vyii. ii, 35;
samasika, sai:pkl!epik:a (in brief), vii, 84. bhumisaxµcara (passing to another
samastalambana smrtyupasthii.na (appli- stage), ii, 193.
cation of mindfulness has a pervasive saxµcarayati (power of birth makes the
cognitive object) (opposed to asai:p- conditioned phenomena pass from the
bhinna [combined cognitive object], future into the present), ii, 223.
ami§ralambana [uncombined cognitive
object]), vi, 162; comp. iii, 108. saxµcetana (intentional character), iv, 242;
intention as sustenance, iii, 121; atma-
samata (equivalence) or sameness, five of (one's own intention), para- (intention
the citta-caittas (thought and thought- of another), ii, 219.
concomitants), ii, 178.
saxµcetaniya karman, iv, 136.
samatiipadana (equiliberation) of the
mahabhutas (fundamental material saxµcintya (intentionally), iv, 136, 153,
elements), ii, 213. 213-14.
samatva (equality), samavrttitva, vii, 78. sai:pcita riipa (aggregated material form),
i, 25, 94, v, 71.
samavadhana (simultaneous), iii, 106.
saxµdhi Goint), asthisai:pdhi (bone joint),
samavayik:ara:i;ia (material cause), iii, 210. vii, 73.
samavil!amaprak:Mayitar (proclaiming saxµdhicitta (initial thought)
what is good and bad), iv, 240. (pratisai:pdhi [conception]), iii,}4.
samayavimukta (circumstantially lib- sai:pga.t;iika (chattering), iv, 166.
erated), vi, 251,254,267,274.
samgati (collocation), saxpnipata (coming
samayik:I kiinta vimukti (circumstantial together), samaviiya (meeting), iii, 97-
and cherished liberation), vi, 260. 98.
sambandha (connection) (kiiryakiira.t;ia- sai:pgha-anusmrti (mindfulness of the
bhiiva [relationship of cause and sarrigha), iv, 20, 248, ayadvarahiirikii
effect]), ix, 276. (stealing the possessions of the
sai:pbandhika pratityasamutpiida (con- sarrigha), 220; avase~a (partially
nected dependent origination), iii, 65 defeating transgression), 67, 95;
avetyaprasada (perfect confidence in
the sarp.gha), vi, 293; upagamana nirvai:ia later when ideation is active),
(approaching the sarp.gha), iv, 98; iii, 39; cittavibhrama (mistaken idea-
upade~a (instruction of the sarp.gha), 98; tion a.nd thought), v, 25; bhik~u (bhik~u
dvaidha (two groups of the sarp.gha), in name only), iv, 96; mayakii.ya (body
212; bheda (schism of the sarp.gha), 78, made of ideations), ii, 209; mii.tra (only
206, 217, 250; ratna (jewel of the ideation), iv, 5; viparyii.sa (mistaken
sarp.gha), 78; bnmagamana (taking view consisting of ideation), i, 42, v, 23;
refuge), 76, 78. vibhramiid anyatra, iv, 156; vedita-
sarp.gha, iv, 77, pravrajitas (those who nirodha, see nirodhasamii.patti (attain-
have entered the religious life) of the ment of cessation); skandha (aggregate
four castes; 97, five types; ii.gantuka of ideation), i, 28, ii, 154, 177.
(guest), dharmabhii.I}.aka (preacher), sarp.kalana (to add up), v, 117.
237, 240. - buddha and sarp.gha, sarp.kalpa (thought), vitarka (initial
iv, 238, vi, 293. - §ravaka sarp.gha inquiry), vi, 283, Add., 291; sarp.kalpa-
(sarp.gha ofthe listeners), vi, 293. - rii.ga (attachment to thought), iii, 8;
giving to the sarp.gha, iv, 237, 238. samyak (right thinking) and mithyii.
sarp.gharp. pratisarp.dadhati, iv, 250. (wrong thought), ii, 158, iv, 36, vi, 283.
sarp.ghii.ta (crushing), hell, iii, 2, 149. sii.rp.ketika (conventional), i, 34.
sarp.ghata (composite), mii.tra (only a sarp.khyii. (calculation), iv, 25:l; great
composite), paramii.I}.u (composite numbers, iii, 189.
molecule), stharilpa (material form sarp.kleta (pollution) and vyavadiina
being in a composite), i, 25, 90, ii, 144, (purification), sarp.kletavastu, i, 29, 42,
iv, 12. ii, 105, 109, ix, 249.
sarp.ghibhavanti (becoming a sarp.gha), sii.rp.kle§ika dharma (factor of defile-
iv, 78. ment), ii, 105, iii, 115.
sarp.giti (assembly or conversation), in sarp.k~epa (reducing), sarp.k~iptacitta
dharmasarp.giti, iii, 39 (prakar~ayukta (contracted thought), sarp.k~ipta-
[enter entirely into the assembly]). pailcendriyapraciira (activity of the
sarp.graha (cohesion), function of water, five sense-faculties is contracted),
i, 22, ii, 146. iii, 131, vi, 151, vii, 18, 21-22.
sarp.graba, inclusion of the dharmas sarp.k~epaprathana (reducing-expanding),
(factors), i, 33. vii, 83.
sarp.grahavastu (element of popularity), sarp.moha (delusion), iii, 67, v, 71,
i, 34. vii, 144.
sarp.har~al}.Iya (intention to encourage) sarp.mukhii.t pratigrhitam, iii, 199.
(vaineya), vi, 219. sarp.mukhibhii.va (present operation), ,
samita (uninterrupted), iv, 15. lii.bha (acquisition), prii.pti (possession.),
sarp.jiva (reviving), hell, iii, 2. ii, 328, iv, 105, 181. ·
sarp.jila (ideation), paricchedyatii.rilparp. sarp.mukhibhiivavedaniyatii (experience
gfhl}.ii.ti (ideation insofar as it is sus- through the present operation), iv, 113.
ceptible of being defined), ii, 177; is not sarp.mukhikaroti (actualize), vi, 294;
pur~asya ii.tman (the self of the per- sarp.mukhikaral}.a, vii, 64.
son), v, 47; engendered by nii.man sarp.nikr~ta bodhisattva (bodhisattva
(name), ii, 238. - i, 28, ii, 154, 177; in close to enlightenment), iii, 129,
riaivasarp.jilii. (perception-sphere of iv, 220.
neither ideation) ... , viii, 143, 144; loka-
sarp.jilii. (ideations used in the world), sarp.nirodhasahagata (accompanied by
i, 86; and sarp.jilii.karal}.a (that which calm), vii, 21.
causes ideation to arise), ii, 238. sarp.nive§a, iii, 139.
sarp.jilii.-upagii. vijilii.nasthiti (station of sarp.ni&raya (support) and a§raya (basis),
l consciousness as ideation), iii, 24; iv, 27.
gatal;l parinirvati (those who obtain
saqmiirayatva (supporting), iidhiiratva, ii, 159, viii, 148; dul:].khatii (unsatisfac-

ii, 135. toriness which is the fact of being
sampad (perfection), of the buddha, conditioned), vi, 125; bhumi (prepara 0
vii, 81. tory stage), iv, 224; skandha (aggregate

of formations), i, 28, 40.
sa1ppariiyavedaniya, iv, 121.
jivi tasaxpskara, ayul:].saxpskara,
salJlpradhiiryam etat, ii, 253. viiksaxpskiira, etc.
salJlprahaqavi§e~a (distinctive joyous sa1pskrta (conditioned phenomena),
excitement), ii, 176. sametya saxpbhuya pratyayail;l krta;
sa1pprajanya (introspection), sa1ppra- i, 11, 29, ii, 222, iii, 55 (samskrtam
jiiiina (introspection), vi, 286, viii, 147. abhisaxpskaroti [instigating condi-
sa1pprakhyiina (perceiving), iii, 92, tioned phenomena]), iv, 4; samskrtatva,
vii, 91. ii, 231. - their lak~aJ?,as (prirriary·
characteristics) and anulak~aJ?,aS (sec-
saxpprasiida (serenity) (member of the ondary characteristics), ii, 222, 225,
dhyiina [meditation]), viii, 147. ix, 282. - saxpskrta vimukti (condi-
saxpprayoga (what is associated)= saxp- tioned liberation), vi, 296; sa1pskrta-
prayukta-dharmiil:]. (factors associated phala (conditioned fruits) of the
with thought), v, 104. §riimaJ?,ya (way of virtuous endeavor),
saxpprayogavedaniyatii (experience vi, 241.
through association), ii, 126, Vya.ji, 21, saxpspada (contact), see spar§a (contact);
iv, 113. pratigha (contact through resistance)
saxpprayukta (associated), i, 79, ii, 152- and adhivacana (contact through desig-
78. nation), iii, 98.
saxpprayuktaka hetu (associated cause), saJ?.snta (mingled), iii, 106-7; sariigata
ii, 267,289. (mingled with attachment), vii, 17.
saxppre~agiiminI, iv, 108. saxpsthana-rupa (visible form as shape;
shape-form), paramiiJ?,u (atoms of
sa1psiira (cyclic existence); pravrtti shape), eightfold shape, i, 16 (Vya. 27),
(transmigration), ii, 111; ak~ema (being iv, 9, 11.
insecure), iv, 35. -without pudgala
(person), ix, 271. saxpsvedaja (born from moisture), iii, 27-
28.
saxpsarga (connection, association with
people), iii, 196, vi, 145; caryiinusmrti saxptiina (stream) = sa1ptati, vrihi-
(recollection of one's enjoyments and sa1ptiina (stream ofrice), iii, 33;
associates), v, 99; smrtyupasthiina reincarnation, iii, 57; snigdha (gentle
(application of mindfulness through thought stream), iv, 182; white and
connection), vi, 159. black, iv, 130; saxptiinaxp saxptanute,
iv, 8.
saxpskiira (conditioning forces; fact of
being conditioned), vi, 126 = janana saxptiina-pariJ?,iimavise~a (life-stream),
(generation); vii, 87 = (araJ?,ii)jfiiina ii, 185, 272, iv, 20-23; vartin (depen-
[cognition without conflict]; ii, 217, the dent on the stream), ii, 218; vimukti
vega (impetus or momentum), guJ?,a (liberation from continued existence),
(quality) of the arrow (vaise~ika). ii, 109; vise~a (special state of the
stream), v, 63; adhyiiropaJ?,a (introduc-
saxpskiira (effort), abhisaxpskiira (effort), ing into one's mental stream), iv, 255.
prayatna (effort), v, 80; saxpskiiriiJ?,iilJl
pra§rabdhil:]. = prayatniiniixp paripakvasaxptiina (ripened stream),
vyuparamal:].. vi, 206.
saxpskiira (karma-formations), aliga saxptiipasahagata klesa (defilements that
(member) of the pramyasamutpada are unhappy), v, 84.
(dependent origination), iii, 63, 84 and sa1ptati (stream), iitmabhiiva (person),
iv; upagii vijiiiinasthiti (station of i, 18; bhojanecGhiipravaJ?,ii,
consciousness as formations), iii, 24; bhoktukiimatiivarjitii; viii, 209, linii
upek~ii (formation of equanimity), (depressed).
sazptati-niimana (tp~:i;iayii) (stream is bent patha (paths of action included in

through craving), iii, 95, vi, 139; restraint), 181, 185; sthyiiyin (person
nyayasazpciirin, iii, 57, Vyii.; pari:i;iama abiding in restraint), 89.
(transformation of the stream), pari- sazpvardhikii, iv, 214.
:i;iiimavise~a (distinctive characteristic in
the transformation of the life-stream), saipvartakalpa (aeon of dissolution), sazp-
ii, 185, iv, 20-22, ix, 283, 295f.; pari- vartana (destruction), saipvartanI (dis-
piika (stream is necessarily matured), solution, disappearance, destruction),
vi, 203, 206; pramodana, viii, 209; iii, 90, 181-83, 210, 214, 216.
vipiidana (overturning mental disposi- saipvatsara (year) (ciindra [ecclesiastical
tions), iv, 99; vise~a (excellence of the year], etc.), iii, 179, 180.
stream), ii, 281, iv, 99. saipvega (desire for deliverance, disgust),
anusayasa:g1tati (stream of iii, 195, vi, 250, 262.
defilements}, v, 79; saipvejaniya (frightened), iii, 195.
santatyavasthiipana, v, 2.
samvi~amaprakiisayitar, iv, 240.
antariibhavasazptati (stream of inter-
mediate existence), iii, 57. saIJ1vr:i;iomi, iv' 86.
upacayasazptiina and vipiikasazptiina, siiIJlVftajiiiina (conventional cognition),
i, 69, Vya. 73. vii, 4.
sazptira:i;ia (examination; judgment after saIJlVfti-antaravyapiisraya (based on
contemplation), i, 81, vii, 2, viii, 130. another relative or conventional entity),
vi, 140; nayena, vi, 159; miitra, iv, 5;
sazptu~ti (contentment), vi, 145. satya (conventional truth), vi, 139;
samudiiciira (being present) (dharma va§ena (conventional point of view), sat
[factor], priipti [possession]), iii, 8, (existing conventionally), sad vastu
iv, 30, 175. (given entities that exist convention-
samudaya (origin), iikiira (aspects) of the ally), vi, 139, vii, 4.
samudayasatya (truth of the origin), saipvftijiiiina (conventional cognition),
vii, 35-36. i, 75, ii, 304, v, 14, vi, 143, vii, 10, 12,
samudayajiiiina (cognition of the origin), 15, 28, 45, 50.
vii, 13. sazpvyavahiire:i;ia sat, vi, 140.
samudayasatya (truth of the origin), samyagiijiva (right livelihood), iv, 189,
hetubhutiil;i skandhiil;i, i, 14; vi, 147, 284.
paiicopiidiinaskandhiil;i (five samyagdf~ti (right view), mundane and
appropriative aggregates and the truth not mundane, i, 81, Add., ii, 159, 245,
of the origin), vi, 120, 122, 136. iv, 137, 175, 180, 245, vi, 290, 298,
samudgaka (box), iii, 208. vii, 1 (Visuddhimagga, 509).
samiihamiitra (only the collection), samyagjiiiina (right cognition) = samyag-
iii, 212. vimuktijiiiina (right cognition of libera-
samukti (collection), kiiya (body), ii, 238. tion), vi, 295, 298, vii, 1, viii, 194.
samuttejanacetanii, iv, 227. samyagviic (right speech), vi, 284.
samutthiina (origination), samutthiipaka- samyagvimukti (right liberation), jiiiina
hetu (originating cause), iv, 33, 36, 144. (right cognition of liberation), vi, 295,
298, viii, 194.
saipvara (restraint), threefold, iv, 43;
vikala (incomplete restraint), priidesika samyagvyiiyiima (right exertion), ii, 159,
(limited restraint), 88; samiidiinika, 81; vi, 283.
kiiyena (restraint of body) ... , 52. ·samyakkarmiinta (right conduct), vi, 147,
saipvara-aliga (member of restraint), 284.
iv, 88; nidiina (foundation of discpline), samyakpradhiina (right effort), vi, 283.
95; prahii:i;ia (abandonment of the samyaksaipkalpa (right thinking), ii, 159,
restraint), 95, 172; bhiivanii (cultivation vi, 283.
of restraint), vii, 65; saipgfhitakarma-
samyak:tva (perfection, absolute good), sarvabhik~vanavakriintikatva, iv, 98.

niyiima (assurance of the eventual sarvacyuta (those who die everywhere),
attainment of the absolute good), vi, 213.
niyatarii§i, iii, 137, iv, 177, vi, 180;
Vibhii~ii, 186, p. 930c. sarvadharmiibhisaipbodhi vaitiiradya
(fearlessness in his perfect knowledge
saipyoga (conjunction), saipprayoga of all factors), vii, 75.
(association), saipsarga, vii, 17; wood
and fire, iv, 5; saipyogavastu (object to sarvaga (pervasive), caittas (thought-
which one becomes connected), i, 9, concomitants) of this ~ategory, ii, 153;
v, 105; saipyukta alone exists, ix, 280, see sarvatraga (pervasive).
285. sarvagu(i.ajniinasaipbhiiriibhyiisa
saipyojana (fetter), nine, ten, v, 81-87, (repeated exercise of the accumulation
vi, 191. of all qualities and of all cognitions),
vii, 82.
saipyojaniyavastu (place to be fettered
to), ii, 286. siirvajna (omniscience), ix, 269.
saipyukta (riiga-) (connected with attach- sarvajfiiina (pervasive cognition), vii, 45.
ment), v, 48, vii, 24. sarvajnatva (omniscience), ii, 304, vii, 82,
saipsle11a, iii, 4 3. 89, ix, 254-55.
~a1;u;lha (eunuch), or prakrtipaQ.<;1.ak:a, sarvakletaprahiiQ.a (), vii, 83.
ii, 105; Vyii. ii, 3; iv, 103, 175, 205; sarviilpacitta (thought for which the
222. retinue is the most reduced), ii, 250.
sanidadana (visible), i, 51. sarvam (all), v, 64, ix, 247-48;
siintara (separated) (aQ.u [atoms]), i, 89; prakiirasarvatii (totality of modes),
V, 32.
asiintaratii (not separated), vii, 82.
siinusaya (with proclivity), v, 70--71. sarvaniistigriiha (maintaining the non-
existence of all factors), ix, 273.
saphaladharma (having dharma as an
effect), aphaladharma (not having sarvasamiidhisamiipattyiivaraQ.a-prahiiQ.a
dharma as an effect), ii, 277. (abandonment of all obstacles to the
meditative attainment of concentration),
sapratigha (being resistant), i, 51. vii, 83.
sapratisafjldhika (associated with being sarvasaipyojanaparyiidiinaparijnii
reborn), iii, 134. (complete knowledge consisting in the
saptakrtva):l parama (at the most seven annihilation of all the fetters), v, 111.
times), vi, 200, 206. sarviisaniiprahiiQ.a (abandonment of all
saptapadanrvi~a (seven-steps-snake), traces), vii, 83.
vi, 203. sarviisravak~ayajfi.iinavaitiiradya
saptaparQ.avrk~a (seven-leaved-tree), (fearlessness in his cognition of
vi,202. exhaustion of all fluxes), vii, 75.
saptasthiinakusala (learned in seven sarvathiijfi.iina (omniform cognition),
things), vi, 202, 247. vii, 82.
siirabija (intact seed), ii, 271. sarvatra jnanam (pervasive cognition),
sariiga (with attachment), riigasaipyukta vii, 82.
(bound to attachment), sarvatraga (pervasive), anu§aya
riigasaipprayukta (associated with (pervasive proclivities), caitta
attachment), vi, 299, vii, 24. (pervasive thought-concomitants);
saraQ.a (endowed with conflict), i, 13. sarvatragahetu (pervasive cause),
ii, 153, 268,291,294, iii, 104, v, 31,
siirdhavihiirin (companion in the 102; sarvatragatii smrti, vii, 23.
religious life), ii, 271.
sarvatragiiminipratipajjniibala (power of
sarpa (snake) and rajju (rope), vi, 258. the cognition of the routes which lead to
sar~apa (mustard seed), iii, 179. the different planes of existence, to nir-
Sa11skrit-English Index-Glossary 2767
vii;ia), vii, 70.. v, 24; dii.sa (servant of the world),

sarvavid (omniscient), ii, 304. iv, 222; dravya, see miila sattva-
dravya; dnti (opinion that Brahma is a
sasapatnadiratii (unfaithful spouse), being), v, 33; bheda (primary distinc-
iv, 186, 188. tion among sentient beings), ii, 104;
sisrava (impure, in a relationship with the mayanii (that which refers to sentient
fluxes), i, 6, 50, ii, 187, vi, 247 (jiliina beings), iii, 93; miira, ii, 124; loka
[impure cognition]), vii, 17; siisrava- (sentient beings of the world), iii, 1-
hetuka, vi, 123, vii, 13. 138; vikalpabheda (differences of
sat, meaning of the word, v, 16. - sac ca secondary characteristics among
satto ji!.iisyati (recognizing that which sentient beings), ii, 104; sarpvartanI
exists as (!xisting), v, 63. - sadvi~ayii (disappearance of sentient beings),
buddhi, v, 63, §ubhasamiipatti (good iii, 182; satpji!.ii. (ideation in regard to a
meditative attainment), viii, 176. - see sentient being) (and iirya [noble one]),
dravyasat, paramiirthasat, satpvrtisat. v, 24; satptii.naja §abda, i, 17; sabhii.gatii.
(homogeneity of sentient beings),
sata evotpiido nasatal_i.. ., iii, 80. ii, 196.
siitata = satatavihara. sattviikhya (indicative of sentient beings),
satatasamita (uninterrupted), iv, 15. i, 17, iii, 67, vi, 157.
satatavihiira (perpetual methods), iii, 114, sattvasatpkhyii.ta (indicative of sentient
iv, 52, vii, 76, viii, 148. beings), asattvasatpkhyii.ta (non-indica-
siitatyaprayoga (continual practice), tive of sentient beings), i, 13, 17, etc.,
vi, 254. Vya. ii, 79.
satkiiya (self, accumulation of perishing satyii.bhisamaya (direct n:;alization of the
entities), satkiiyadnti (afflicted view of truths), vi, 185.
selt), v, 15-17, vii, 70; akalpikii (spon- satyadvaya (two truths), vi, 139. - iirya-
taneous belief in a selt), sahajii (innate satya (noble truth), ii, 251,283; the
afflicted view of selt), vikalpitii (afflic- ii.kii.ras (aspects of the truths), vi, 163,
ted view of self resulting from reflec- vii, 30-39; satye~v ikii.rii.i;iii.tp
tion), v, 21; ii, 251,259,269, iii, 67, vinyasanam, vi, 164; and bihyakas
iv,41, 193,v,9, 15-17,39-42, 72, (non-Buddhists), vi, 247; and satkiya-
ix,250,254,264,293. dr~li (aflicted view of selt), ii, 251,259,
satkrtya (intensive, uninterrupted), 269.
abhyiisa (uninterrupted repeated exer- saumanasyendriya (faculty of satisfac-
cise), vii, 82; prayoga (intensive prac- tion), ii, 114, iii, 115, viii, 151; upa-
tice), vi, 254. viciira (pondering of satisfaction),
satpuru~agati (siitra of the seven planes of iii, 108; stiiniya (giving rise to satisfac-
existence for good persons), iii, 38, tion), iii, 110.
vi, 217-18. siivadya (transgression) (pratik~epai;ia
sattva,(sentient being), ix, 228,245; [transgression of disobedience] ... ),
rathavat (like the name chariot), 249; iv, 83,255.
sattva (sentient being), nara (man) ... , savii.saniiprahiii;ia (abandonment of defile-
245. -object ofpritimok~a. v, 87. - ments with their traces), vii, 83.
sattvasar_µkle§a (pollution of beings), savastuka kle§a (defilement having a
ix, 249. foundation, having a real object), miina
sattva-iilambanii maitrI (and dharma- (conceit having a foundation, a real
siimiinyal~k~ai;iiilambanii), viii, 198- object), v, 27, vi, 257, vii, 87. ·
200; avaratii, v, 85; iiviisa, iii, 22; saviji!.inakakii.ya (body in which the con-
asattvayor iighiital_i, v, 90. sciousness has arisen again), vi, 224.
sattva-ka~ii.ya (corruption of sentient savipiika indriya (faculty bringing about
beings), iii, 193-94; kii.ya ananta,\ retribution), ii, 128.
iii, 10; citta (thought in regard to
sentient beings) (and iirya [noble one]), savitarkasavicii.rii.... bhiimi (stages
possessing both intitial inquiry and
investigation), iii, 104; samiidhi (con- smrti (mindfulness), i, 60, ii, 154, 162,
centration with initial inquiry and inves- 185, iii, 114, vi, 160, 283, viii, 157,
tigation), viii, 183. ix, 294.
siUraya (having a basis), ii, 177. unmattiil;t smrti1p pratilabhante,
seiijita dhyiina (agitated meditation), vii, 84.
iv, 107, viii, 161. anuparigrhitatva (supervision through
seniivyuha, iv, 199. mindfulness), iv, 226,248; utpiida
(arising of mindfulness), vi, 264; upa-
sendriyakakiiya (body possessed with sthiina (application of mindfulness),
sense-faculties), ii, 212, iv, 254. vi, 153,158, 161,283,289,ofthe
setu (dike), setubhutii virati (abstention buddha, vii, 76, 105; chanda (predilec-
from transgressions is like a dike), tion), vitarka (initial inquiry)... ,
iv, 17, 25. ix, 294; pari§uddhi (complete purifica-
setusamudghiita (destruction of the dike), tion of mindfulness), viii, 147; lapse of
iv, 17. mindfulness (smrtimo~a), iv, 67; saxp-
prajanya (mindfulness and introspec-
sevya dharma (factors to be practiced), tion), iii, 114, iv, 53, vii, 76; sampra-
iv, 255. mo~a (lapse or loss of mindfulness),
siddhiinta (tenet), Vaibha~ika doctrine, ii, 154, 162,v,25,vi,258,259,261,
ii, 140. 264,269.
simii (boundary), simiibandha (parish); sniiniibhyanga (bathing and ointments),
mai;i4ilala, jiiiipti and prakrtisimii, iii, 120.
iv, 95,212. sniiniyaka~iiya (bathing suit), iv, 112.
shµhaniida (lion's roar), vii, 74. snapana (bathing), iv, 138.
srta (ocean), iii, 143, var. §Itii; see srtii.
sopadhi§e~a (with remainder), ii, 284,
skandha (aggregate), called vyavakiira by vi, 211, 279.
the ancient buddhas, ii; 207. spar§a (contact), defined, iii, 98, iii, 95-
meaning of the word, i, 35. 101; and vedanii (sensation), iii, 101-6;
the five, riipa (material form), etc., ii, 154; spar&iinga (member of contact),
i, 11, 13, 40, 41, 42; impermanent, iii, 64, 85, 95; spar§& (contact) as iihiira
iii, 57; causes of saxpkle§a (pollution) (sustenance), iii, 121.
and vyavadiina (purification), i, 42. spra~tavya (tangible), iiyatana (sense-
upiidiinaskandha (appropriative aggre- sphere of the tangible), dravya (real
gates), i, 13 (biihya skandha [external entity), dhatu (sense-element of the
aggregate]). tangible), i, 18-19, 55, 64, iv, 9, vii, 74,
viii, 155.
skandhas other than the five, i, 48.
sprha (desire to appropriate), iv, 167.
the five, ma (morality), etc., i, 12, 48,
ii, 159, v, 100. - aniisrava (pure aggre- spr~ta spr~tahetuka (substantial entity-in-
gates), lokottara (supramundane aggre- contact having for its cause a substantial
gates), jina (groups of the victorious entity-in-contact), i, 90.
ones), asamasama (unequalled groups), sprtyate adattiidiinavadyena... iv, 141.
dharmaskandha, vi, 297. srotaiipanna (stream-enterer), phala (fruit
skandhapraviiha (stream of aggregates), of stream-enterer), phalapratipannaka
ix, 254; bheda (dissolution of the aggre- (candidate of the fruit of stream-
gates), iii, 37; miitra (nothing other than enterer), i, 11, ii, 134, iv, 121, 123,
the aggregates), iii, 57; miira who is the v,23,29,85;vi, 194,200,256.
aggregates, ii, 124. srotas (motion), gati (movement), vi, 212.
smarai;ia (remembering), smarai;iajfiiina sthana (habitat) and sthiinin (inhabitant),
(cognition of memory), v, 6, ix, 273; ii, 166.
viniyoga, ix, 277.
asty etat sthiiniim asty etad vastu
smarasaxpkalpa (thoughts of desire), (there is this characteristic, there is this
vi, 264, 289.
cause), vii, 29. ix, 283; stribhiivado~a (fault of female

stanyadilyikii... , iv, 214. gender), iv, 226.
stanyopabhogiivasthaputrikii stri, stripuru~endriya (female and male sexual
iv, 157. faculty), i, 94, 101, ii, 104, 108-9, 113,
iv, 121,213.
stiipayaty iiyu!;isaqiskiiriin, ii, 120.
stupa, iv, 250; bhedaka (destruction of a
sthiimasas, v, 3. stiipa), 219, Add.; vandana (worship of
sthiina (fixing) or sthiipani (in iiniipiina- the stiipa), 54; stupe diinam (gifts to a
smrti [mindfulness of breathing]), stiipa), 156.
vi, 155. styiina (lethargy), ii, 161, v, 89, 99; carita
sthiiniintara (places, enumeration), (lethargic behavior), ii, 164; and middha
iii, 189. (sleepiness), v, 89, 99, vii, 18, _20.
sthiiniisthiinajiliinabala (power of the subhadriivasiina (well achieved), ii, 124.
cognition of that which is possible and sucarita (good conduct), three, iv, 48,
impossible), vii, 69. 135.
sthiipaniipak~a (theory to which one sucimukha, iii, 151.
should hold on to), vi, 198.
siicUulikaliipaspadavat (collection of
sthiipaniyaprdna (question which one plants and needles), ii, 146.
should not answer), v, 44.
sudarfaka (karman) (actfons easily
sthavira, that which should be practiced discernable by others), iv, 203.
in order to be called, vi, 301. ·
sudarsana (good vision), deva (gods),
sthira (firm) (aparihiii;iadharman [not iii, 2.
subject to retrogression]), iv, 118.
sudarsana (beautiful), parvata
sthitiikampya arhat (perfected being who (mountain), iii, 141.
is not shaken from abiding in the fruit),
vi, 251. sudarsana (Lovely View), pura (city),
iii,-160.
sthiti (duration) (saqiskrtalak~ai;ia [char-
acteristic of conditioned phenomenal), sudharmi (good dharma), devasabhii
ii, 222. (assembly-room where the gods come
together), iii, 161, 163.
sthiti (enduring) (yiipanii [living]) and
iihiira (sustenance), iii, 119,122. sudrsa (good appearance), deva (gods),
iii, 2.
sthitibhiigiya dhyiina (meditation condu-
cive to duration), viii, 172. sukha (bliss); pravrajyiisukha (bliss of
going forth), vi, 259, prasrabdhisukha
sthitikiiliivedha (momentum of the period (pleasure of pliancy), viii, 150, bodhi-
of duration), ii, 121. sukha (bliss of awakening), vi, 259,
sthitisthiti (duration-of-duration), ii, 225. vimuktipritisukha (bliss and joy of
sthititas, ix, 270. liberation), vimuktisukha (bliss of
liberation), ii, 110, 112, vivekasukha
sthityanyathiitva (duration-change), (happiness of detachment), vi, 259.
ii, 223.
sukha (pleasure), exists but not iiryasatya
sthiila rupa (coarse material form), ai;iu (noble truth), vi, 127.
(minute material form), iii, 210.
sukha (pleasure), two, i, 118, three, five,
sthiilabhittikatas (like a thick wall), viii, 150.
vi, 239. •
iibhogapratyanika (pleasure forming
sthiilabinduka, iii, 140. an obstacle to the application of thought
stri (women), cutting off of the roots, to an object), vi, 153.
iv, 17 4; is she Sakra, Miira... ? , ii, 130; sukha and dhyiina (meditation), iii, 109,
and laukikiigradharmas (supreme mun- viii, 147,150,161.
dane factors), vi, 171; stritva (feminin-
ity), ii, 104, 108; stricitta (notion of a sukhii vedanii (satisfactory or agreeable
woman) and notions that succeed her, sensation), iii, 149, iv, 109; vi, 131
(pramiidapada [occasion for the loss of siiryakiinta (sun-stone), iii, 157.

wholesome factors]), 132 (dul}.khato siitrayitavyam, Vya. ii, 15.
dra~tavyii [agreeable sensation should
be regarded as unsatisfactoriness]); see suvan;1.acakravartin (wheel-turning king
sukhendriya (faculty of pleasure). with the golden wheel), iii, 197.
sukha-upaviciira (pondering of pleasure), svabalena (power of one's own)= sva-
iii, 109; buddhi (idea of pleasure), tarkabalena (power of personal reason-
vi, 129, 133; viparyiisa (mistaken view ing), iv, 176.
of pleasure), v, 23, vi, 132; vihiira svabhiiva (intrinsic nature) (svalaksana
(blissful abode), ii, 110, vi, 222, 255, [particular inherent characteristi~]) 'and
259, viii, 192-93; veda, iii, 100. bhiiva (mode of existence), v, 57-58. -
sukhavedaniya (susceptible to be sensed prabhiivitanirdesa (exposition char-
as pleasure), ii, 125, iv, 109; vedya acterized through intrinsic nature),
(leading to pleasure), iii, 100; sukhalp. iii, 92; vastu as intrinsic nature, ii, 286;
spadalp. viharati, iv, 237; sukhillp. vikalpa (conceptualizing activity in its
sukham iti cetasa iibhogal}., iv, 107; intrinsic nature), i, 60; vise~ai;ia (modi-
sukha sukhiinugata, vi, 134. fying the intrinsic nature of the pre-
existent effect), v, 64; vedaniyatii (to
pravrajyiisukha (bliss of going forth), be experienced in and of itself), iv, 113;
vi, 259, prasrabdhisukha (pleasure of smrtyupasthiina (application of mind-.
pliancy), viii, 150, bodhisukha (bliss of fulness in its intrinsic nature), vi, 159.
awakening), vi, 259, vimuktipriti-
sukha (bliss and joy of liberation), svacittiidhiriijya (supremacy over their
vimuktisukha (bliss of liberation), thought), vii, 62.
ii, 110, 112, vivekasukha (happiness of svade§e parasyotpattipratibandhal}.,
detachment), vi, 259. i, 51.
sukhendriya (faculty of pleasure), ii, 113, svadravyasa!p.miighatva (aberration in
v, 69, vi, 198, viii, 150. · regards to things constituting the
sukhita (happy sentient beings), dul}.khita pseudo-person), v, 41.
(suffering sentient beings), mudita svalak~ai;ia (particular inherent char-
(joyous sentient beings), viii, 198. acteristic), svabhiiva (intrinsic nature),
sukhopapatti (blissful birth), ii, 221, vi, 158; svalak~ai;iena sat, vi, 140;
iii, 166. iiyatana-svalak~ai;ia (particular inherent
characteristic of the sense-sphere),
siik~mii hi dharmaprakrtayal}. (the nature dravyasvalak~ai;ia (particular inherent
of factors is subtle), ii, 235. characteristic of the real entity) and
siik~ma riipa (material form ·is subtle), siimiinyalak~ai;ia (common character-
· i, 35, viii, 137. istic), i, 19; and siimiinyalak~ai;ia
siik~masiik~ma citta (subtle-subtle (common chacteristic), ii, 325, vi, 158;
thought), viii, 207. vari;iasvalak11ai;iavi11ayii vari;iabuddhil}.,
ii, 235; svalak~ai;iatas = dravyatas
supari;iin (garU<;la), iii, 31, 175. (existing in and of themselves), ii, 213;
suprajii.aka (karman) (action discemable svalak,ai;ia (particular inherent char-
by the agents themselves), iv, 203. acteristic) and naman (name), ii, 239.
supratipanno 'sya sriivakasalp.ghal}., svalak~ai;ia-iikiira (particular aspects),
vi, 295. vii, 15; klesa (specific defilements),
supratividdha (well understood), vi, 265. v, 32, 48, 81; manaskiira (mental
application bearing on the particular
suraga (among the gods), iii, 134. inherent characteristis), ii, 3 25.
suriimaireya pramiidasthiina (fermented svalak~ai;i.a and siimiinyalak~ai;i.a
drink of rice and fermented drink of (particular inherent and common
various ingredients being the cause of characteristics) of the truths, vi, 186.
non-vigilance), iv, 47, 85.
svalak~ai;i.a, Stcherbatsky, Logic, ii, 34.
surya (sun), iii, 156-58, 205; seven, 184,
209. . sviima upasa!p.pildii (self-ordination),
iv, 60. tarkaja (arisen from reasoning), vii, 125.

svapna (dream), iii, 44, king Krkin's ten tathii (thus), v, 2.
dreams, etc. tathiigata, defined, ii, 205;
svapna (sleep), i, 69, ii, 301. tathiigatagarbha, vi, 299; jfiiinagocara
svarasena (spontaneously produced), (domain of the consciousness of the
anabhisa:qiskiirei;ia, ii, 116. tathagatas), ii, 243; prasiida (confidence
of the tathagata), iv, 244; bhii~ita
svarga (heaven) and §Ila (morality), (promulgated by the tathagata), ix, 251.
iv, 249; and §Ilavrata (morality and
certain types of spiritual practices), tathiigata, para:qi marai;iiit, ix, 267, 269;
_ v, 18, 76; apavarga, vii, 81; artha:qi several together, iii, 198, iv, 229; extent
diinam (giving in order to obtain of power, iii, 199.
heaven), iv, 239; upaga (going to tiithagatI §ik~iipadabandhanalekhii,
heav_en), iii, 95; tr~i;iii (craving for iii, Vya.
heaven), v,41, 76. tatkala§iinti (for a short while stopping),
svasa:qitiinapatita (falling within one's · vi, 148.
own life-stream), ii, 179. tatk~al}.a (gross moment), iii, 179.
svii.sa:qitiinika kle§a (personal defile- tatk~al}.asamutthiina (origination in that
ment), v, 105-6. moment), iv, 36, 150.
svasa:qivitti (knowing itself), svasai:p.- tatsabhiiga (partially homogeneous, non-
vedana (reflexive awareness), svasa-:qi- active), i, 75, v, 55.
vedyatii, ii, 182, vii, 26, 45, ix, 231;
sviitmani vrttinirodhiit, vii, 45. tattvamanasikiira (mental application on
the real), ii, 325, vi, 153, viii, 200. ·
svatantra kle§as (independent defile-
ments), iii, 118, v, 83. tattviirtha (reality), vi, 142; opposed to
siitriirtha (following the siitra), v, 29.
svayam, dngos-su, iv, 181; svaya:qi krta:qi
du.l}.kham (suffering produced by tejas (fire), tejodhii.tu (elementary sub-
oneself) ... iv, 185. stance fire), i, 22-23, 68, ii, 146, iv, 8,
229 (samiipatti [meditative attainment
svaya:qibhii (self-arisen one), i, 1, iii, 56. of the element of fire]); sa:qivartani
svaya:qiprabha, iii, 205. (destruction by fire), iii, 184, 210;
syiim ity abhedena (without other tejasvin, iv, 188; taijasa cakra
specification) ... vii, 34. (celestial palace of the sun), iii, 157.
tik~I].endriya (sharp praxis-oriented
faculty), vi, 193.
T tile~u p~pagandhiit... , iii, 163 (Vya.
207).
tii<;lana, bandhana, iv, 138. tintilikii (?), v, 89.
tadyathii (that is to say, namely) ... , tirai;ia (judgment after contemplation),
whether the enumeration that follows is i, 81.
complete, ii, 221.
tirthika (non-Buddhist) and abhijfiii
tiimracakra cakravartin (wheel-turning (superknowledge), vii, 97.
king with the copper wheel), iii, 197.
tiryagyoni (animal), gata, bhava, iii, 1,
tandri (exl).austion), v, 89, 99. 12, 28, 155, 175, iv, 104, 205; sa:qi-
tantra (authority)~ na tantram (without vartanI (disappearance of animals),
authority), ii, 259. iii, 182.
tantu (cotton threads) and pata (cotton tithidr~ti, iv, 189.
cloth), iii, 211. tittilii (?), i, 52, Vya. i, 53.
tapana (heating), hell, iii, 149. traivacika (repeating three times), iv, 61.
tapas (asceticism) (§Ilavrata [morality traiyadhvikii.l}. sarve sa:qiskrta dharmiiQ.
and certain types of spiritual practices]), (all conditioned factors are factors of
v, 76; tapasvin (ascetic), iii, 53.
the three periods) ... , iii, 73. fact of not speaking), iv, 135.
triiyastrixp§a (the thirty three), iii, 1, 161, tyiiga (discarding)= virati (abstention),
vi, 207; iii, 161, Add. iv, 82.
triparivarta dharmacakra (three revolu- tyiigiinvaya pul}.ya (merit produced
tions of the wheel of dharma), vi, 246. through discarding), iv, 244.
tripita, vii, 188, Add. tyajati (rejecting), utsrjaty iiyu.l}.saxp-
trisiihasraka (trichiliocosm), iv, 227. skiiriin (rejecting the life energies),
ii, 121.
trisiihasramahiisiihasra (trichiliocosm),
ii, 170.
trividya (three clear knowledges),
vii, 108.
trivrtkar~a (trivrti root), vi, 200.
u
ubhayatobhiigavimukta (those who are
tri§aral}.agata (taking the threefold liberated through both parts), ii, 205,
refuge), gamal}.a, iv, 71. vi, 273, 276.
tr pti, iv, 84. ubhayavyaii.janaka (hermaphroditism),
iv, 94,175.
tnl}.ii (craving), three, v, 29; fourfold
utpiida (production of craving), vi, 147. ucca§ayana (high beds), iv, 47.
- prarthanii (desire) which is not tf~J}.ii ucchiistra (in contradiction to the Mstra),
(craving), v, 39. - avyikftii, v, 42. iv, 129.
in definition of the samudayasatya uccheda-anta (extreme view of annihila-
(truth of the origin), abhinirvrttihetu tion), ix, 265; tf~J}.ii (craving for annihi-
(cause ofre-existence), vi, 136, 137. lation), v, 30; dnti (afflicted view of
in pratityasamutpiida (dependent annihilation), v, 15, 40, ix, 270; bhiru-
origination), iii, 64, 85. tva (dread of annihilation), ii, 204.
in vijii.iinasthiti (station of conscious- udbhava (arising later) (uttarakiile
ness), iii, 23. bhava), ii, 290, but udbhava (birth),
iii, 131.
determines the bhiimi (stage), iii, 8,
viii, 176. udbhiivanii (expressed entity), vi, 140.
itibhavatf~J}.ii (various types of craving udbhiitavrtti (fully develop), i, 22,
to existence), bhava (craving for exis- ii, 175, viii, 218.
tence), vibhava (craving for non-exis- uddhata citta (restless thought), vii, 23-
tence), vi, 137; in the realm of desire, 24; uddhava = auddhatya (restless-
iv, 166; pur~endriya (male sexual ness), ii, 162.
faculty) ... , i, 57; sarvagii (pervasiveness uddi~ati, iv, 84; udde§apada,
of craving) ? , v, 32; craving for svarga nirde§apada, iv, 70, 166.
(heaven), v, 41.
udghatitajii.a (the listener who, during the
tnl}.a-abhi~yandita (moistened through course of a given explanation, comes to
craving), ii, 271; uttaradhyiiyin (medi- penetate the truth), i, 40.
tator endowed with craving), v, 43;
udaya (arising of craving), vi, 147; udgfhl}.iiti = pathati (reading), vi, 142;
carita (passionate person), iv, 174, 208; udgrahal}.a (seizing, apprehending),
piirvakakarman, i, 57; vicarita (modes pariccheda (determination, discern-
ofcraving), ii, 281, iii, 67-68, vii, 36. ment), i, 28.
truti (a little bit), iii, 178. udgiiral}.a, iv, 190.
tuliidal}.c;{aniimonniimavat, iii, 51. udrekatva (preponderant), adhikatva,
vi, 160.
tu~avat (like a grain), t~ital}.c;lulavat (like
a grain with its husk), iii, 116, 117. udvartana (unguents), iv, 138.
tu~ita Goyous ones), gods, iii, 1, 164. udyuthikii, iy, 190.
tii~J}.i.tpbhiivamiitra (solely through the ummiida, iv, 125.
ilnamii.na (diminishing conceit), v, 27. upadrava (attack of demons), iv, 126.

iinarii.tra (short by a night), iii, 179. upaghiita, i, 69; ghiitaka, ii, 113.
unmajjana (emergence), iii, 66, vii, 33. upagrhi;iiiti dharmaljl sthitil;t (duration
unmattii.l;t smrtiljl pratilabhante, vii, 84. welcomes, embraces the factor engen-
dered by causes), ii, 228.
unmattaka d.eva (mad gods), iv, 127.
upahataljl cittaljl riigei;ia (mind being
unnata (hight), riipa (visible form), i, 16. affected by attachment), iii, 91.
unnati§ cittasya (thought exalting or upajiiyate pui;iyam (merit adds up), iv, 15.
priding itself), v, 26.
upakarai;iak~etra (field of means of sub-
upabhoga (enjoyment), sistence), iii, 194, iv, 237.
upabhogaparihii.i;ti (retrogressing from
the enjoyment), i, 27, ii, 110, 112, vi, 267 upakiirasaljlpad (perfection of the bene-
(nirvii.i;iasamii.patti- [enjoyment of the fit), vii, 84.
meditative attainment of nirvii.i;ia]). upakiirik~etra (field of benefactors),
upabfljlhai;iahetu (growth cause), ii, 314. iv, 213.
upacii.ra (cause being designated by the upakle§a (subsidiary defilements), 'ii, 171,
name of its effect or metaphor), iv, 84, v, 2, 88 and foll.; avidyii (igno-
mukhyavrtti (definitive meaning), v, 5. rance), upakle~a (subsidiary defile-
ment) of the prajiiii (understanding),
upacaya (augmentation), upacita (karman) iii, 90.
(accumulated action), iii, 128, iv, 114,
242-44, v, 1 (vibhavatni;iii. [craving for upakrama (a blow), vi, 140.
non-existence]), v, 30. upalabdhi (naked or bare or generic
upii.dii.na (grasping) and upiidiinaskandha apprehension), i, 30, ii, 177, ix, 231.
(appropriative aggregates), i, 13, 29, 42, upalabhyatiiriipa (perceivable entity),
iii, 87. ii, 177.
skandhiintaropa<raaa (taking on dif- upalak~ai;ia (observing), vi, 157;
ferent aggregates), vidyopiidiina, upalak~ai;iii (observing), vi, 155.
ix, 259. upalikhita, ii, 180.
-upiidii.na (grasping), in pramyasamut- upaniiha (enmity), v, 92.
pii.da (dependent origination), iii, 64,
86, v, 38. upiinantarya, iv, 219.
upiidiina, fourfold, iii, 86, v, 76-77, 80. upaniiyakii, viii, 195.
upiidiiniya (grasping-provoking), iv, 20. upanidhyiina (contemplation) (niriipai;iii
[examining], saljltirai;ia [judgment after
upiidiitar (taking up) and nik~eptar (aban- contemplation]), i, 81, vi, 149, 258,
don), ix, 261. vii, 2, viii, 130, 132.
upiidiiya (in reliance upon), indhanam (in upani~ad (cause), ii, 106, 245;
reliance upon fuel), skandhiin (in reli- mok~adharmopani~ad ucchedal;t, v, 40.
ance upon the aggregates), mahii-
bhiitii.ni (in reliance upon the funda- upanitavayiis (approaching its end),
iii, 42. .
mental material elements) ... iv, 26,
ix, 233. · upapiidana (appearing), iii, 27.
upiidii.yariipa (derivative material ele- upapiiduka (apparitional, spontaneous,
ments or derived.material form), i, 18, self-produced) (yoni [birth of an appari-
ii, 313, iv, 27. tional sentient being], sattva [appari-
upii.diiyatabda (clerived sound), ix, 262. tional being]), aupapiiduka (appari-
tional, spontaneous, self-produced,
upadhi [things· given to a monastic] ii, 132, iii, 27, 29, 31,204, viii, 138,
(ii.riima [pleasure garden], etc.) iv, 15; ix, 258.
viirika (verger);iv, 237.
upapadya-parinirvii.yin (those who obtain
sarvopadhipratinil;isarga (rejection of nirviil}.a in the next existence), iii, 39,
all upadhi), ii, 285. vi, 210; vedaniyakarman (action to be
~xperienced after having been born), upaviisa (fast), saip.vara (restraint of the
lV, 115, V, 216. fast), saip.varastha (person who is
upapadyamiina (arising), upapanna established in the restraint of the fast),
(born), iii, 41. ailga (members of the fast), puqya
(merit of the fast), iv, 44, 47, 63-64,
upapadyo deval}. ?, iii, 38. Add., 68, 69, 101, 157, 253.
upapiita (birth), iii, 27. upaviciira (pondering) (manopaviciira
upapatti (birth, existence-as-birth) (prati- [mental pondering]) iii, 107-15;
saip.dhicitta [thought at conception]), upaviciirikii vedanii (sensation sus-
iii, 132; karmanivrttii janmiintare ceptible to pondering), saip.tirikii
skandhaprabhiitil}., iii, 5. - and abhi- (&.ensation susceptible to contempla-
nirvrtti (completion), iii, 123. ' tion), iii, 109.
kli~tii (existence-as-birth is always upavicarati (iilambate), upaviciirayati,
afflicted), iii, 118; acittakasya, 132. iii, 107, 109.
upapatti-citta (thought at birth), ii, 328; upayiisa, iii, 84.
ja (innate), vii, 121; dhyiina (medita- upek~ii (equanimity), three, ten, ii, 159.
tion) of birth, viii, 28, 146, 162, 171;
niyama, viii, 216; nirodha, i, 35. as apramiiqa (immeasurable), viii, 196;
upapattibhava (existence-as-birth), iii, 32, saip.bodhyailga (as member of enligh-.
45, 118, 131, ix, 258; va§itva (mastery tenment), vi, 283, cp, 153, dhyiiniiilga
over birth), iii, 30; saip.yojana (fetters (as member of meditation), viii, 148,
which cause birth), iii, 123; hetu (cause 197; vedanii (sensation): upek~endriya
of various births), vi, 137, viii, 216. (faculty of equanimity).
upapattik~aqa (moment of birth), iii, 13. k~aladharma (wholesome thought as
associated with equanimity) (citta-
upapattipratilambhika (acquired at birth samatii [balancing of thought]),, ii, 159.
or innate), liibhika, ii, 264,320, iv, 171,
vii, 121-22, viii, 219. pratisaip.khyiiya upek~ii (equanimity
preceded by deliberation), apratisaip.-
uparama (ceasing), ghatasya (ceasing of a khyiiya upek~ii (equanimity not pre-
jug), i, 42; and asaip.bandha, vii, 33. ceded by deliberation), iii, 114, viii, 148;
upa§abda, iii, 109. ekatvasaip.ni§ritii (equanimity resting
upa§amasukha, vi, 259, Add., viii, 150, on unity), niiniitvasaip.ni§ritii (equa-
Add. nimity resting on variety), iii, 115.
upiisaka, upiisikii (lay practitioner), iv, 29, saip.skiiropek~ii (equanimity of forma-
44, 46, 69, 70, Add., 74. tions), ii, 159, viii, 148 (aniibhoga-
lak~aqii pritil}. [joy that is free from
upasaip.khyiina (completing), ii, 249, tilting toward any object]).
vi, 242 (pravacanasya [completing the
teaching]). upek~ii-upaviciira (pondering of equanim-
ity), iii, 108.
upasaip.pad (ordination), iv, 60; upasam-
piidyamiina (receiving ordination), 37. upek,aka, vii, 76.
upasaip.padya, samiipadya, viii, 210. upek,apari~uddhi (complete purification
of equanimity), viii, 148.
upastambhahetu (maintaining cause),
ii, 314. upek~iivedaniya (susceptible to be sensed
as equanimity), ii, 125.
upastha (penis) and puru~endriya (male
sexual faculty), ii, 110, 112. upek~endriya (faculty of equanimity)
ii, 115,127, iii, 131, v, 88.
upasthitasmrti (applying mindfulness),
ii, 227, vi, 161. upottama (almost the best), iii, 197.
upati~thati karman, iv, 220. iirdhvabhiigiya saip.yojana (fetter
characterized as higher), v, 87.
upiitta (appropriated) and anupiitta (non-
appropriated), i, 17 (Vyii..), 62-63, iirdhvasrotas (those who go higher),
iv, 28, vi, 157. iirdhvasravaqadharman (nature of
goi~g toward what is high), bhaviigra-
parama (destined to the limit of the uttarottaraksaniinubandha (connection of

summit of cyclic existence), vi, 203, each prior moment with subsequent
210... moments), ii, 229.
u§anti, icchanti, iii, 139. uttil!thante, disappear, iv, 220.
U!/magata (heat), vi, 163.
U!/l_latva (heat), i, 22
utkar!/a (increase), apakar!/a (decrease), V
iv, 169
viic (voice). - viig vacanam... i, 46;
utkiilanikiila (going up and down), vitarka (initial inquiry) and viciira
iv, 187. (investigation), ii, 174, 240; object of
utkutuka (squatting), iisana (position), pratisai:pvid (unhindered knowledge),
ii, 206, iv, 65. vii, 90, 93; and niiman (name or word),
i, 12 (Vyii. 21), iii, 99; voice and
utpiida (arising) (jiiti [origination]),
vacana (speech), ii, 112.
ii, 222-28, iii, 77, 80; abhimukha
(turned toward arising), utpitsu, ii, 293, vacal}.kupa iva, iii, 58.
iii, 79, vi, 300. vacana (speech) (suppose §ikl!ii [instruc-
utpiidayitavya (should be produced) and tion]) and vie, ii, 112.
siik~iitkartavya (should be realized), vadhaparyavasthiina (envelopment of
vi, 262. killing), v, 28, 31.
utpiidita, vartamiinam adhviinai:p viigurika, iv, 92. ,
gamital}., iv, 184. viiha; movement of the moon, iii, 159.
utpadyate sattval}. (a person is born), viiha (cart-load) of the Magadha, iii, 176.
ix, 259.
vahati (moving)= gacchati, iv, 168.
utpala (splitting like a blue lotus), hell,
iii, 154, 176. viihin (spontaneous), viihitara, jitatara,
vi, 212; anabhisai:pskiiraviihin (pro-
utpattimant (susceptible to arise), duced without effort, spontaneously),
utpadyamiina (birth), anantarabhiivin iv, 40, 41 (aniibhogaviihin: aniibhoga-
(continuing to exist), ii, 246-47. pravrtta).
utplavin (?), iv, 98. vaibhiil!iki:ya, avaibhii!/ikiya, i, 26.
utpliivitatva (?), vii, 76. vaidya, vyiidhyadisiltra, vi, 121; the
utsada (supplementary hell) (abhyutsada kuhaka vaidya, ix, 287.
[very strong]) iii, 43, 149, 151-52, 193. vaijayanta (all-victorious), iii, 161-62.
utsahate (having courage), iii, 196. vailak!/al_lyaduratii (distancing through
uttamiirthasya priiptaye diinam (giving difference of nature), v, 107.
in order to acquire the supreme goal), vairiigya (detachment), iii, 131, iv, 118,
iv, 239. vi, 130, viii, 165 (hiini, parihiil_li...).
uttiipanii (perfecting or purification), vairiigyaliibhika,(obtaining through
uttiipaniigata (peifecting), vi, 165, 253, detachment), ii, 205, vi, 152, 172,
262. vii, 97, 105.
uttaptikaral_la (perfecting), uttiipanii, vairambbaviita, ,vi, 155; Naajio, 1097,
vardhana), vi, 165, 253, 262. p. 173b.
uttarakuru (unpleasant sound), ii, 200, vai§aradY4' (fearlessne$s), iii, 196, iv, 221,
iii, 2, Add., 145-46, 170, 176, 186, 209, vii, 75.
iv, 104, 127,182,201,204, vi, 152,
174. . vai~esikagu:Q.iib:hinirhiira (taking posses-
sion of certain spiritual qualities),
uttaramantrin, iii, 146. viii, 195.
uttaranil}.saral_la, v, 3. vaitaral}.I (river), iii, 151.
uttarasya asai:pbandha, vii, 33. vaiyavadiinika (purification), ii, 105,
iii, ll5. vasanii (trace), Stcherbatsky, Logic,

vajra, weapon, iii, 139; speed of the fall- ii, p. 293,367.
ing, ii, 229. viisana and viisanii, iii, 91, iv, 64, 249,
vajrapiiI].is, iii, 160-61. Vyii. ii, 83 (cittavisanam [impregna-
tion of thought], tilivisanii), vii, 70, 72,
vajrasana (diamond throne), iii, 145, 77, 83 (saviisaniiprahiiI].a [abandonment
iv, 231. of the traces]), viii, 142, 218 (piirva-
vajrasiiriisthitariratii (body whose bones dhyiinaviisanii), ix, 283 (compare
are like diamond), vii, 84. bhivani).
vajraviilaka (diamond ring) (grammar), viisanisai:p.niveb)'._o~na, ii,.177 (better
iii, 7. rea'1ing than bhiivanii .. . ).
vajropamasamiidhi (adamantine concen- vasanta (advancing heat season) (gri~ma
tration), sai:p.prayuktacetanii (intention [great heat season]), iii, 180.
associated with adamantine concentra- vastramaliiyugapadgrahai;ia (seizing the
tion), iii, 145, iv, 219,231, vi, 190, piece of cloth and the stain), vii, 17.
228-29, 264, 300, vii, 62, viii, 192, 195.
vastu (given entity), five meanings of the
viik-karman (vocal action), iv, 2; viik- word, ii, 286; Kathii.vastu. i, 12 (vi~aya);
sai:p.skiira (constituents for speech), pui;iyakriyiivastu (merit, action, object;
ii, 174; viigbhii~ii (speech), iii, 17; vag- meritorious work), danavastu (giving),
vastu, viii, 136; viigvijilapti (vocal iv, 232 (Mraya, adhi~thiina [basis]);
informative action), i, 17, iv, 3, 14. savastuka (endowed with causes), i, 13,
viikya (sentence, discourse, speaking), ii, 286 (sahetuka [depending on causes,
i, 12, ii, 239, iv, 158. endowed with a cause]); vastu (pheno-
vanalati (fields of sprouts), iii, 205. menal basis) in pratityasamutpiida
(dependent origination), iii, 68; desir-
vintibhiita (?), ii, 285, vi, 265. able object..., iii, 8, v, 66, vi, 301.
varil'i.ga, vii, 73. asty etad vastu... , vii, 29.
varcal}.kiipa iva, iii, 58. vastu (given entity), five, Vibhii.~ii., 56,
vardhana (increase), beginning, those of Kosa, ii, 286; five
abhyiisenottaptikaraI].a, vi, 165. others: vastu in the sense of dhiitu
vargacirin (those that live in a group) (sense-element), iiyatana (sense-
(pratyeka [self-liberated ones]), sphere ), skandha (aggregate), loka
iii, 194, vi, 177. (world) (adhva?) and k~ai;ia (moment).
van_1a (color), varI].ariipa (color-form), vastumiitragrahai;ia (apprehending the
i, 16, iv, 9; beauty and caste, iv, 200, given entity itself, nothing more),
iii, 38; vari;iasthyiiyin, iii, 205. vastuvite~agrahaI}.a (apprehending the
particular characteristics of the given
var~il}. (rainy season) (§arad [dry entity), i, 30.
season]), iii, 180.
viisyaviisakatva (anyonya), Vyii.. ii, 83.
vartaminikarai;ia (making something
present), v, 63. vii.ta (wind) (one of the three do~as
[humors of the body]), iii, 136.
vartiki (counting block), gulikii, v, 54,
Add. vita (wind), viitiiniii:p. samuhal}., i, 23.
vartman (course), iii, 60, 68 viitiyanacchidrarajas, iii, 178;
(pramyasamutpada [dependent viitiiyananirgamanasvapna, iii, 44.
origination]). viitika (rheumatic), v, 39.
vartmopaccheda, ii, 285, Add. (note 1. 5), viityii, i, 23.
vii, 37. viiyu (wind) and iiniipiinasmrti (mind-
va§itii (mastery), va§itvasai:p.pad (perfec- fulness of breathing), vi, 154.
tion in the mastery), vi, 151, vii, 83; viiyu (wind), viiyudhiitu (elementary
iiyurutsarge, samiidhisai:p.mukhi- substance wind), viiyumahiibhiita
bhive... (fundamental material element wind),
i, 22-23, ii, 146; i, 90, iii, 185, aggre- vedaniyatii (to be experienced (svabhiiva
gate of the atoms, the universe (priig- [in and of itself]), iv, 113.
viiyu [primordial wind]); viiyusam- vedanopagli vijiianasthiti (station of
vartanI (destruction by wind), iii, 210; consciousness consisting of sensation),
role in excretion, ii, 112; in action, iii, 24. i
ix, 294; in hell, iii, 149; movement of 1
the sun, iii, 156. veditam: yat kil]l cit... vi, 131.
viiyubhak~a (those who live on wind dntadharmavedaniya (to be experi-
alone), ii, 192. enced in the present life), etc., iv, 121-
22 ...
viiyukrtsniiyatana (source of totality of
wind), viii, 214. vega (impetus or momentum) of the
arrow, ii, 217.
viiyumal},4.ala (circle of wind), iii, 138,
185, vi, 155 .. vibandha (obstacle), vi, 300.
vedanii (sensation) and sal]ljiiiiskandha vibhiijyavyiikarai;ia, v, 44.
(aggregate of sensation), i, 40--41. vibhii~ii, viii, 222, Add.
vedanii (sensation)= anubhava (experi- vibhava (non-existence) or vinii§atr~I;lii
ence), i, 27, Vya. vastuno hliidapari- (craving for non-existence), v, 29-30,
tiipatadubhayavinirmuktasvarupa- vi, 148; dn!i (afflicted view ofnon-
sak~itkaral}asvabhiival;l.; kiiyacitta- existence), v, 40, ix, 265.
upacayiipacayatadubhayavinirmukta- vibhiivanli (inspection), vibhiivana-
avasthipravrtta§ caitasikavi§e~a- bhiivanii (cultivation of inspection),
spar&inubhaval;l.. vii, 65; vibhutarupasal]ljiia (ideation of
upalabhyatiirupal]l gfhI;liiti (perceiving material form), viii, 204.
the object in a general manner, insofar vibhrii.nta (squinting; squint-eyed)
as it is a perceivable entity), ii, 177. (kekara), vii, 123.
kiiyikI (bodily sensation), ii, 113, 115, vibodhya (having in one's mind), iii, 48.
iii, 109; miinasi (mental sensation),
caitasikI (mental sensation), ii, 114-15,
vicii.ra (investigation), pratyavek~aka
manojalpa (mental conversation of
126, 128, iii, 108. - agreeable sensation,
appreciation, of judgment); see vitarka
etc., see sukhendriya (faculty of sensa-
tion of pleasure), dul;l.khendriya (facul- (initial inquiry); i, 60, ii, 173, viii, 147
ty of sensation of displeasure) ... and 159.
vichinnabhavodbhava (?), iii, 34.
the adul;l.khiisukha (the neither pleasure
nor displeasure sensation) and the whole- vici (interruption, agreeable state, separa-
some action, ii, 115, 127. tion), iii, 10 (Vya.), 149. - vi, 209.
three, vi, 125, six, iii, 106. •vicikitsii. (doubt), anu§aya (proclivity of
and kle§as (defilement), v, 95; anu- doubt), nivaral}a (hindrance of doubt),
sal]lyojana (fetter of doubt), v, 3, 71,
§ayana (adhering or growing in sensa-
82, 98.
tion), v, 87.
videha (superior body), iii, 146.
aniisravii (pure sensation), iv, 212.
vidhii. (undertaking, type), mii.navidha
vedanii dvi§alyii, ii, 127, Vyii. ii, 22.
(types of conceit), v, 27, vi, 250.
vedaniiliga (member of sensation), iii, 64,
85, 107; and spar§a (contact), iii, 101. vidhiprabhra~;a (irregular action),
iv, 198.
vedaniisal]lbhiira (provisions or apparatus
of sensation), iv, 110. vidu~al}.ii.-pratipak~a (counteragent of
disgust), v, 104.
vedaniismrtyupasthiina (application of
vidyii. (clear knowledge), dadanamii.rga
mindfulness to sensation), vi, 158.
(path of insight), iv, 38; as prajiiii.
vedaniivigraha (mass of sensation), (understanding), anii.sravii prajiia (pure
iii, 17. . understanding), iii, 100, vi, 246; vidyii.
vedanendriyiil}i (faculty of sensation), cak~ur jiiii.nam... vi, 246, Add.; vidyii.-
ii, 105, 108. sal]lspada, iii, 100. - the three, vi, 276,
vii, 108. - supernormal, vii, 111. vijfianadhiitu (elementary substance con-

vidyate, exist, being known, i, 16. sciousness), i, 50.
vidyudupama citta, vi, 191. vijfianiitiga (member of consciousness),
iii, 62-63, 76, 85.
vigatariiga (without attachment), vii, 18,
26. vijil.anahara (sustenance of conscious-
ness), iii, 121.
vighiita (finish) (anityatii [imperma-
nence]), ii, 223. vijil.iinatµ prativijil.aptil;l (consciousness
is the perception relative to each object-
vihiini (loss or giving up or abandon- field), i, 30; citta (thought), manas
ment), vi, 172-73, 192. (mental faculty), vijil.iina (conscious-
vihiira (abode), yogavise~a. iii, 114; ness), ii, 177; satµnidhyamiitrel}.a
samiidhivise~a (excellent concentra- vijiiniiti, i, 85; ariipin adesastha
tion), ii, 203. sendriyakakiiyiisraya, iii, 135;
satatavihiira (perpetual manner of indriye~u lak~yate, indriyasatµbaddhe
being ormethod), viii, 148; iirya (noble sarirade~e paricchidyate na vi~aya-
abode), viii, 187; siinta (peaceful de~e. i, 74.
abode)~ ii, 43, viii, 193; drstadharma- na pasyati (consciousness does not
sukhl\ (happiness in this lif~). vi, 259, see), i, 82.
viii, 193. paricchinniikiira, i, 19, vii, 17.
brahma (abode of Brahma), divya at death, iii, 134-35.
(divine abode), iirya (noble abode),
vi, 259; ciiro ca vihiiro ca ... , vi, 265. vijfiiinii.nantyayatana (perception-sphere
of infinite consciousness), viii, 143.
viharal}.a (moving), ii, 110, 112.
vijil.iinaparibheda (reducing the con-
'9'ihiire vii vrk~amule vii ... , iii, 15. sciousness), iii, 21.
vihitµsii (harmfulness), v, 90, 92, and vijil.iinaprahiil}.a (abandonment of con-
karUJ}.ii. (compassion), viii, 196; sciousness), iv, 37, 39, v, 67.
vitarka, v, 89.
vijil.iinapratyayatp. ~ac;liiyatanam (the six
vihina (lost) and prahIJ}.a (abandoned), sense-spheres are conditioned by con-
i, 80. sciousness), viii, 138.
vijiiniiti prajiiniiti (cognize and penetrate vijil.iinapravrtti siibhiriimii (the process
through understanding), ii, 246. for which consciousness has a fondness)
vijil.ii (consciousness)= vijfiiina (con- iii, 25.
sciousness), iii, 121. vijil.iinaskandha (aggregate of conscious-
vijil.iina (consciousness) and caitta ness), i, 30.
(thought-concomitant), i, 28, 30, ii, 177, vijil.iinasthiti (station of consciousness),
iii, 95. i, 43, iii, 5, 16-26, viii, 139.
vijil.iina (consciousness) and jil.iina (cog- vijfiiinavakriinti (entry of consciousness),
nition), prajil.ii (understanding), ix, 244, iii, 88.
246,248.
vijil.ii.naviniyojana, ix, 277.
vijil.iina (consciousness) and vijil.iitar (one
who knows), ix, 279; ko vijiinii.ti kasy vijil.apti (informative action), iv, 4, 29, 38,
vijfiiinam, ix, 276. 56.
vijil.iina (consciousness), vijfiiinaskandha vijil.iita (cognized), iv, 162 (pratisatµ-
(aggregate of consciousness), undiffer- vedita [being sensed] and adhigata
entiated pure sensation, the mere sensa- [being directly experienced in a con-
tion of the presence of something centrated mind] ... ); dr~tasrutavijil.iita-
indefinite in the ken of our sense-facul- mata (seen, heard, cognized, known),
ties, Stcherbatsky, Logic, ii, 173, iv, 160. ·
Central Conception, 16, 63. vijfieya (cognizable) and jil.eya (cogniz-
vijil.iinabija (seed which is the conscious- able), ix, 241.
ness), iii, 26, 124, 126. vijr1p.bhikii (yawning), v, 89. 99.
vikala (incomplete), asaipvara (incom- thought] or the sariiga [thought with

plete non-restraint), iv, 93. attachment]?).
vikalabhojana (meals outside of the vimukti (liberation); kldavimukti
[appropriate] time), iv, 47. (liberation of defilements), saqitiina-
vikalendriya (incomplete faculties) (do(la vimukti (liberation from continued
[fault]), iv, 200, 226. existence), ii, 109.
vikalikrti (partial abandonment), v, 114. vimukti (liberation), saqiskrta (condi-
tioned liberation:) and asaqiskrta
vikalpa (conceptualizing activity) (three (unconditioned liberation), vi, 295, 301.
types), i, 60, ii, 115, iv, 39, viii, 193.
vimukti akopyii (unshakable liberation),
vikalpitii satkayadnti (afflicted view of kiintii (cherished liberation), siimayikI
self resulting from conceptualizing (circumstantial liberation), vi, 251-52,
activity), v, 41. 259,262.
vikhiiditaka (cadaver which is devoured), cetovimukti (liberation of thought),
vi, 149. prajfi.iivimukti (liberation through
viklitti, ix, 298. understanding), vi, 251,297.
vikopa (disturbance) of the mahiibhiitas samayavimukta (circumstantially
(fundamental material elements), liberated), asamayavimukta (not-
iv, 126. circumstantially liberated), vi, 251.
vikopana (destruction:), vipadana, iv, 205, v'imukti-iiyatana (gate of arrival into
213. liberation), i, 48 (Vyii. 57); jfi.ii.na-
vik(liptacitta (distracted thought), dar§anaskandha (aggregate of cogni-
vik(liptaka (cadaver which is torn tion-insight of liberation), vi, 297; pari-
asunder), cittavik(lepa (distraction of §uddhi (purification of liberation),
thought); differs from cittak(lepa vi, 297, viii, 130; pritisukhapratisaqi-
(mental trouble or trouble-of-thought); vedana (experience of satisfaction [joy]
i, 20, ii, 162, iv, 127, vi, 149, 155, 286, and well-being [pleasure]), ii, 110, 112.
vii, 18. · vimuktimiirga (path of liberation), v, 103,
vilalighya (leaping over), vi, 213. vi, 190, 199,270, 300, vii, 100,
viii, 101, 201.
vimana (celestial palaces of the gods),
iii, 159, 164, 169. vimuktiskandha (group of liberation),
vi, 297.
vimar§a (deliberative reflection), viciira
(investigation), v, 63. vimuktisukha (well-being ofliberation),
ii, 110, 112.
vimati (doubt), vicikitsii (doubt), v, 2, 31.
vina(ltaka (corrupt), ii, 259.
vimok(la (liberations), why they are called
in this way, viii, 206-7; eight, viii, 203- vinataka ("inclined", "elephant",
11; cetasas (liberation of one's "elephant trunk"), iii, 141.
thought), ii, 286. vinayadhara (officiant), iv, 61.
vimok(lamiitra (liberation, but no more vina§a (destruction or loss), iikasmika
than that), viii, 213. (spontaneous destruction)?, iv, 5.
vimok(lamukha (gate of liberation), vina§atnI].ii (craving for destruction),
viii, 187. v, 29, vi, 148 (vibhava [non-exis-
§antavimok(la (peaceful liberation), tence]).
viii, 140; §ubhavimok(la, viii, 213. vineyakiirya (disciples), ii, 124; va§at,
vimok(liivari11;1a (obstacle to liberation), i, 27.
vi, 276. vinilaka (cadaver turning blue}, vi, 149.
viqisatikotikii satkiiyadnti, ix, 254. vinipiitasthiina (calamity), ii, 202.
vimukta citta (liberated thought), vi, 299, viniyoga, ix, 277.
vii, 20 (which thought is vimucyate vini§caya (determination), pudgalavi-
[liberated], the virakta [detached ni§caya (determination of the person),
iJ,, 2'27; arthaviniscaya, i, Vya. 12. abiding), vi, 158, 280, vii, 21, 27;
vinodana (rejecting, removal), vyupa- vipasyaniicarita (devoted to insight)
sama (appeasement), Vya. ii, 82. = prajfiii.priya (devoted to understand-
ing), the two /lrhats of the Compen-
vipii.dana (destruction)= vikopana, dium, 55, 75.
iv, 205,213.
viprakiri;ia (dispersion) (atoms), v, 61.
vipac;tumakasaxp.jiiii. (ideation of the ca-
daver eaten by worms), vi, 149. vipratipannatva (being in error) (hetau
[about the cause] ... ), v, 19-20.
vipii.ka (retribution, ripening); taste of the
digestion product of the fruits of the vipratisara (remorse), iv, 243.
earth, vii, 35; etymology, definition, viprayukta (dissociated), Vyii. ii, 74,
ii, 272, 289; that which is savipiika cittam iva cittena ca viprayuktii. iti.
(with retribution), avipiika (without viprayuktasaxp.skii.ra (formations dis-
retribution), ii, 128; karmavipiika sociated from the thought), ii, 178-244,
(retributi~n of action), vedanii.vipii.ka 237,319, iv, 206 (saxp.ghabheda
(retribution as sensation), iv, 114, 200; [schism]); v, 6 (anusaya [proclivities
suppressed, modified, iv, 121-22; dissociated from thought]); ii, 304
ii.ntarii.bhavika (retribution in the (anii.gataphalacihna [indication of the
intermediate existence), aupapatti- effects which will arise in the future]).
bhavika (retribution in the primary
existence), iv, 129; simultaneity of vipilyaka (rotting cadaver), vi, 149.
actions with agreeable sensations, etc., virii.ga (detachment), ii, 282.
iv, 112; dhyii.nii.ntara (retribution in the virii.gadhii.tu (element of detachment),
intermediate meditation), iv, 111; vi, 301-2, Add. (prahii.i;ia and nirveda).
mental and bodily sensation, iv, 124.
virati (abstention), iv, 17; see
vipii.ka-ii.varai;ia (obstacle consisting of pratimok~a. saxp.vara (restraint).
retribution), iv, 203; ii.rambha (retribu-
tion begins), iv, 116; vipii.kaja (arisen
viraticetanii. (intention to abstain),
iv, 227; samii.dii.na (undertaking th~
from retribution) (citta [thought], rilpa
abstention), iv, 46; purification of the
[material form]), i, 69, ii, 68,265,271,
virati (bodhisattva), iv, 226.
290, 320, iv, 40, vi, 157; phala (ripened
effect), ii, 191,287,290, iv, 110, 124, virodha, logical contradiction, ii, 159.
185. virya (vigor), indriya (praxis-oriented
vipii.kahetu (ripening cause), ii, 271. faculty of vigor), bala (power of vigor),
i, 101, ii, 111,160, vi, 283 (= samyak-
vipii.kasya vipiikal;l (ripened effect from a
ripened effect)?, iii, 117, iv, 114,
pradhii.na [right effort]); pii.ramitii
(perfection of vigor), iv, 229, vii, 78;
ix, 297.
see sraddhiidini.
vipii.kavedaniyatii. (to be experienced as
virya (vitality or potency), ojas (vitality)
retribution), iv, 113.
of the plants, iv, 187; virya (potency),
vipak~atvadilratii. (distancing through vipii.ka (taste of the digestion product),
opposition), v, 107. prabhii.va (specific property), vii, 35.
vipakti, ii, 271. visiita (uneven), i, 16.
viparii;iii.ma (transformed, deteriorating), vise~a (distinction), samii.dhisaxp.nisrita
i, 24. gui;ia (factors connected with concentra-
viparitadarsin (mistaken or erroneous tion), pure or impure, v, 27, vi, 272.
seeing, iv, 136; viparitii.lambanii. vise~a (special)= ii.scarya (surprising),
prajiiii. (understanding which errs), iii, 129.
v, 33.
vise~agamana (going in progression),
viparyii.sa (mistaken view), four, iii, 55 vi, 214; vise~agii.my iiyatyii.xp.
(???), v, 21, vi, 162, ix, 252; twelve svargopagal;l, iii, 95; vise~iidhigama
according to the Vibhajyavadins, (principle of progression), vi, 287:
Vibhii~ii, 104, beginning.
vise~amii.rga (path of advancement),
vipasyanii. (insight) and samatha (calm
diir'ibhiivapratipak~a (counter-agent of (person detached from attachment),

distancing), v, 104, 108; phalavisi~ta ii, 127, 136, iii, 196 (laukika [detach-
miirga (path higher than this fruit), ment through the mundane path] ... ),
vi, 197,277, vii, 47, 58; vise~abhiigiya v, 14; diina (gift given by a detached
samiipatti, viii, 172. person), iv, 238.
vaise~ikagui.ia (certain spiritual quali- vitarka (initial inquiry) and viciira (inves-
ties), viii, 195. tigation), definitions, i, 59, ii, 175,
vm~ta (superior) and hina (inferior), viii, 159; and the dhyiinas (medita-
v,44. tions), iii, 213, viii, 133, 147, 156, 161,
180; and the vijilapti (informative
vi~amalobha (unjust greed), iii, 207. action), iv, 38; favored by sukha-
vi~amiiparihiira (avoiding unfavorable dul;tkha (pleasure and displeasure),
circumstances), ii, 218. combatted by aniipiinasmrti (mindful-
vi~amena (illegitimate manner), iv, 166. ness of breathing), vi, 153; produced by
chanda (predilection), producing
vi~avat, vii, 6, ix, 301. pratyatna (effort), ix, 294.
vi~aya (object-field) and iilambana an upaklesa (subsidiary defilement),
(cognitive object), i, 52. v, 89. 99.
vi~ayakrta, hetukrta daurmanasya, kiimavitarka (initial inquiry of desire),
ii, 130, Vya. ii, 25. vyiipiida (initial inquiry of malice),
vi~ayapratighiita (resistance of the sense- vihil!lsiivitarka, iv, 248; vitarkiinupa-
faculty as encounter with the object- ghiita (not disturbed by initial inquiries)
field of action), i, 51; pradhiina (depen- for maparisuddhi (pure morality),
ding on object-fields), v, 74; riipatiim iv, 226, 248.
iipanna (visible form occuring in the vitarkacarita (discursive person), bahula
field of experience), v, 72; vyatireka- (through predominance of conceptual-
visiirin, vi, 289. ity 1, adhika (those with abundant dis-
vi~kambhai.ia (subduing) and prahiii.ia cursiveness), vi, 148-49.
(abandonment), ii, 109, vi, 150, vitarkagatal;t parinirviiti, iii, 39.
viii, 200.
vitni.ia (free from craving), i, 55.
visabhiigacitta (dissimilar moment of
thought), ii, 208; iisraya (different vittitrayam (three sensations), ii, 131.
person), iv, 62. viviidamula (roots of dispute), two, i, 41.
visal!lyoga (disconnection) = satkiiya- viviiha (taking a wife), iv, 166.
nirodha (cessation of self), vii, 70; vivarta (creation) and sal!lvarta (destruc-
= pratisal!lkhyiinirodha (cessation due tion), iii, 170.
to deliberation), nirviii.ia, i, 8, ii, 278; is
kiirai.iahetu (efficient cause), ii, 248; is vivartanii (modifying) (iiniipiinasmrti
phala (effect), ii, 275. [mindfulness of breathing]), vi, 156.
visal!lyoga (disconnection) and prahiiI_la vivartanakalpa (aeon of creation), rain,
(abandonment), parijiiii (complete wind ... , iii, 139,142,153,185.
knowledge), v, 66, 109. vivasati, iv, 209.
visal!lyoga (disconnection), iipti, liibha vivekanimna, vi, 265.
(acquisition of disconnection), v, 108; vivekasukha (happiness of detachment),
priipti (possession of disconnection) vi, 259.
(and the two paths), ii, 134,276,
vividhadadanasamiirambhiinuyoga
iv, 132, vi, 190, 233 (twofold), 235
iv, 190.
(disconnection from); phala (effect of
disconnection), ii, 276, 291, iv, 191. vivrttiivasthii (aeon of duration) (loka-
dhiitol;t [universe]), iii, 186.
vistiiracitta (consider filled with
[skeletons]), vi, 151; sal!lk~epa- vraI_la kumbhamiitra, iv, 53.
(consider only [the body]), vi, 151. vrata (spiritual practices (silavrata
vitariiga (detachment), vitariigapurvin [morality and certain types of spiritual
)
practices]), v, 18, iv, 189; vratiili.ga of wholesome and unwholesome

(member of ascetic vows) of the upa- actions), iv, 1 (vokinna of Anguttara).
vasa (fast), iv, 67. vyantibhiiva (purification) (?), viinti-
vrddha.(embryonic stage), ii, 255. bhiiva, ii, 285.
vrddhi (growth), vyuhana (expansion), vyiipiida (malice), iv, 136, 167, v, 84, 90,
i, 22; vrddhikiiHhiigata (brought to its viii, 196; nivaraJ].a (hindrance of
maximum), vii, 96. -vrddhi (increase) malice), ii, 158, v, 100; vitarka (initial
and hriisa (decrease), iv, 90. inquiry of malice), v, 89, saqispar§a
vrhatphala, ii, 199, iii, 2. (contact of malice), iii, 100.
vrihisaqitiina (stream of rice), iii, 33. vyapakar~advaya (two withdrawals),
vyapakHta (withdrawn), vi, 144,259.
vrt,aparJ].accheda (cutting the leaves of a
tree), iv, 87; vrk~asya cha.ya (shadow vyiipannacitta (malicious thought),
by relying on the tree), i, 26. iv, 136, 178.
yrtta (square)= vartula, i, 16. vyapa§raya (based on), vi, 140 (apii§raya).
vrttastha (settled in one's conduct), vyasanibhavati (being disastrous), iv, 84.
vi, 142, 147. vyiiseka, vi, 289, Vyut. 245, 1132.
vrtti (function) and kiiritra (activity), vyatibheda (combining), mi&ribhiiva
i, 22, ii, 175,225, iv, 85, viii, 218; (mixing), combining of meditations
udbhutavrtti (action), i, 22, ii, 175; (dhyiina), vi, 221; cold and heat, ii, 146,
!I 1 vrttiliibha (entry into the activity), Vyii. ii, 47.
iv, 85. vyavaciiraI].a, parik~ii, pratirupaJ].a,
vrtti (rule) = jivikii (manner of living), vi, 121.
vi, 147. vyavadiina-saqibharaJ].a (preparation of
vyaiigya (manifested), praka§ya, opposed purification), ii, 105, 109, 111, ix, 250;
to utpiidya (produced), janya, ii, 240. vastu (cause of purification), i, 43;
vyiighripotiipahiiravat (tigress carrying vaiyavadiinika (purification), ii, 105,
her young), ix, 265. iii, 115.
vyagra (dividing themselves = niiniimati), vyavahiira (vocal behavior), viig-, sixteen,
iv, 211. iv, 159; miitra, iv, 5.
vyaiijakahetu (revealing cause), ii, 177. vyavahita (hindered), avyavahitatva (not
hindered), v, 107.
vyafijana (gender), anyathiibhiiva (chang-
ing gender), paravrtti (changing gen- vyavakiira? (pafica), ii, 207,
der), parivrttavyafijana (changing gen- ~hiitukathiipakaraJ].a, 121.
der), iv, 44-45, 55, 121 Add., 213. vyavartayate (ceasing), ii, 121;
vyafijana (physical organs), visible sup- vyiivartana (ceasing), vi, 182 (of the
port of the indriyas (sense-faculties), prthagjanatva [status of ordinary
iii, 58. worldling]).
vyafijana (syllables) and ak~ara (pho- vyavasthii (definition), ii, 230;
nemes), ii, 239, iii, 177; the text op- vyavasthita, iii, 63, 65, 74, 79.
posed to the meaning, ix, 246. vyavasthii (distinction), vyavasthiina,
vyakaraJ].a (explanation, answer), four pariccheda (distinguishing), ii, 183,
types, v, 44. Vya. ii, 79.
vyiikaraJ].a, grammar, ii, 249. vyavakiraJ].a (combining or mixing)
(ku&ala [wholesome action] and
vyakiraJ].a (combining or mixing of the aku&ala [unwholesome action]), iv, 130.
meditations (dhyiina), vi, 221.
vyaya (passing away), ii, 223.
vyiik~epa (distracted), iii, 196.
vyuhana (expansion) (viiyudhiitu [ele-
vyaktendriya (faculties are perfectly mentary substance wind]), i, 22, i_i, 146.
developed), iii, 43.
vyupa&ama (appeasement), ii, 285;
vyami&rakarin (conduct being a mixture vyupa&iintacitta (calmed thought),
vii,20. yava (series of the atom), iii, 44.

vyutkramayati (falling away), pari- yiivadbhiivikatii, vi, 247, vii, 90.
hiipayati, v, 2. yoga (yoke) (klesa [defilement]), v, 75,
vyutkriintakasamiipatti (meditative 80.
attainment which leaps over), viii, 173. yoga-iiciira (practitioner), vi, 150; yoga-
vyutthiina-ii§aya (swerving from one's pravartita (industrious), iv, 254; yoga-
intention), ii, 206; citta (emerging yukta (endowed with methods)(= upa-
thought), i, 33, ii, 211, 302, 306. patti [endowed with proofs] or upiiya-
yukta [endowed with means]), vii, 32;
yogavihita (proper), iv, 198, vii, 29;
y saqibhiiriirthaqi danam (giving done in
order to equip thought with a view to
yadbhiiyaskiirin (lay practitioner of most yoga), iv, 239.
of the rules), iv, 73. yogin, i, 29, v, 101; vi~aya, ix, 231;
yadrcchika i~tayal_i, iii, 86, Vya. saqivrtijiiiina, vii, 4.
yiiji!.iko jiitiil_i (birth of a sacrificer), yojana (league), iii, 178.
ix, 259. yoni (mode of birth), iii, 12, 26.
yak~a (harm bringer), iii, 160-61; or yuddha, hasti, asva, etc. iv, 190.
sattva (sentient being), ix, 245. yuga (pair), the two disciples, iv, 212.
yama (twins), iii, 44. yugiidi, iii, 203, Vyii. ii, 27.
yama, king of the pretas (hungry ghosts), yuganaddhaviihin (harnessed to the
iii, 42, 156; diitiidhi~thita, vii, 119; yoke), viii, 131.
riik~asa, iii, 153.
yugandhara (yoke bearing), iii, 141.
ya.ma, the three of the night of bodhi,
yiika (louse), iii, 178.
viii, 195.
yuktamuktiibhiliipitii (correct and facile
yiimas (free from conflict), gods, iii, 2,
expression), vii, 91.
164.
yukti = prakiira, iii, 67; yuktinidhyiina
yiina (vehicle), changing of, vi, 175;
(rational examination), vi, 144.
avetyaprasiida of the three yiinikas,
Vibha~a. 103, p. 514b. yuvan (embryonic stage), ii, 255.
yiinaka (chariot) (iitman [self]), ix, 254.
yiinatrayasugatipratisthiipanasaqipad
(perfection of installing in the three
vehicles and in the fortunate planes of
existence), vii, 84.
yiipanii (enduring or maintaining),
iii, 120, 128.
yathiibhiitam (in accordance with reality)
(adhyiiropiipaviidiibhiiviit) vi, 133; pari-
jiiana (exact complete knowledge),
v, 26; upadesa (exposition in accor-
dance with reality), vii, 110.
yathiirutaqi vii ka1pyamiine, vi, 202.
yathiivadbhavikatii, vi, 247, vii, 90.
yatnasiidhya (realized through effort),
vi, 172.
yiitnika (acquired through effort), prii-
yogika (acquired through application),
ii, 320.
English-Sanskrit Index Glossary
abhidharma, see Names.

A abiding in the interval (antariiviisa),
abandoned by insight (darsanaheya, iii, 43.
drgheya), i, 79, ii, 131, 269, iv, 33, 36, abode (vihiira), yogavise~a, iii, 114;
38,v, 11, 14, 72,94, 102,vi,257, excellent concentration (samiidhi-
vii, 29. vise~a), ii, 203.
abandonment (prahii1_1.a), distinguish the perpetual manner of being or method
abandonment of the defiled (kli~ta) (satatavihiira), viii, 148; noble abode
and of the undefiled (akli~ta), i, 78, (iirya), viii, 187; peaceful abode (siinta),
ii, 281, iv, 132, v, 72; abandonment ii, 43, viii, 193; happiness in this life
(prahiil_la) and disconnection (visa111- (dr~tadharmasukha), vi, 259, viii, 193.
yoga), v, 66 and 108; abandonment abode of Brahma (brahma), divine
(prahiii.ia) and not being active abode (divya), noble abode (iirya),
(asamudiiciira), i, 82, v, 30; mundane vi, 259; ciiro ca vihiiro ca ... , vi, 265.
and supramundane abandonment abode, divine (divyavihiira), vi, 259.
(prahiiQ.a), iv, 191, v, 14; abandonment abodes of Brahma = immeasurables
(prahiiQ.a) by insight and cultivation, (brahmavihiira), vi, 259, viii, 196.
ii, 269, iv, 38, V, 102-3.
absence of sickness (iirogya) (nirviil_la),
abandonment (prahiiQ.a), Pali theories, ii, 122, iv, 34.
v, 10.
absence of turmoil (alpotsukatii), iii, 196.
abandonment (prahiiQ.a) and complete
knowledge (parijfiii), ii, 281, v, 110. absolute, supreme (paramiirtha), i, 4;
existing ultimately (paramiirthasat),
abandonment of all defilements (sarva- paramiirthena sat (svalak~aifena sat),
klesaprahiiQ.a), vii, 83. absolute truth (paramiirthasatya),
abandonment of all obstacles to the vi, 139; absolute cognition (jfiiina),
meditative attainment of concentra- vii, 12; true bhik~u (paramiirtha-
tion (sarvasamiidhisamiipattyiivaraQ.a- bhik~u), iv, 97-98; true silent one
prahiiQ.a), vii, 83. (muni), iv, 134; siistra, ii, 313; abso-
abandonment of all traces (sarviisanii- lutely good (subha), vii, 33; true
prahiiQ.a), vii, 83. mendicant (sramai:ia), vi, 241; sazpgha
in the absolute sense, iv, 97.
abandonment of consciousness (vijiiiina-
prahiiQ.a), iv, 37, 39, v, 67. absolute good or perfection (samyaktva),
assurance of the eventual attainment
abandonment of defilements with their of the absolute good (niyiima), niyata-
traces (saviisaniiprahiiQ.a), vii, 83. riisi, iii, 137, iv, 177, vi, 180; Vibhiisii,
abandonment of wholesome action 186, p. 930c. ·
(kusalaprahiiQ.a), never absolute, absolutely (niJ:iparyiiyei:ia), vi, 218.
iv, 131-33.
absolutely (paramatas), absolutely
abandonment, complete (ase~aprahiii:i-a), (paramiirthatas), good/wholesome
ii, 284. (kusala) through their intrinsic nature
abandonment, counteragent of (prahiil_la- (svabhiivatas), good in and of them-
pratipak~a), v, 103. selves (iitmatas), iv, 33, 35.
abandonment, restraint and (prahiil_la- abstain, intention to (viraticetanii),
sa111vara), iv, 51. iv, 227; undertaking the abstention
abandonment, element of (samadiina), iv, 46; purification of the
(prahiiQ.adhiitu), vi, 241, 301. virati (bodhisattva), iv, 226.
abandonment, partial (vika!Ikrti), v, 114. abstention (virati), iv, 17; see priiti-
mok~a, restraint (sa111vara).
abandonment, path of (prahii1_1.amiirga),
iv, 103, 191, vi, 242, viii, 201. abstention from that which is forbidden
(prati~edhasiivadya), iv, 83, 247.
abandonment, perfection of (praha1_1.a-
sa111pad), vii, 83. abundant fruit (brhatphala), ii, 199, iii, 3.
English-Sanskrit Index-Glossary 2785
acacia (khadiraka), mountain, iii, 141. action done (kfta), accumulated

acquire (liibha), obtain (pratilambha), action (upacita), iv, 242; klesiibhi-
only possession (priiptimiitra) and ~yandita, i, 14; gatiniyata, iii, 50; grave
manifest (saq1mukhibhiiva), i, 71, or weighty action (guru), near or
ii, 328. recent action (iisanna), etc., iv, 241,
ix;297; action being like a seed with
acquisition of its being (iitmaliibha) =
arising (utpiida), iv, 4. its husk (tu~itandulavat), iii, 117,
actions bearing their effect in the
acquisition of the meditations (dhyiina- present existence (dr~tadharmaphala),
liibha), viii, 164-71. iv, 121; determined action (niyata),
action (daQ.<;la), three, iv, 218; penance, iv, 120.
punishment (daQ.<;lakarman), iv, 98; actions bringing out the complexes
inflicter of punishment (netrka), of causes to be realized (pratyaya-
iv, 98.. · siimagryiiviihaka), iii, 49; principal
action (karman), defined, iv, 1-3, 12, 38, action (maula), iv, 140; mixture of
136, 149; see intention (cetanii), non- actions (vyiimisra), iv, 1; white action
informative action (avijfiapti); action (sukla), etc., iv, 128.
(karman) and path of action (karma- actions the effect of which is near
patha), 137. - action (karman), craving (saqinikf~taphala), actions the effect
(tf~Q.ii) and ignorance (avidyii), vi, 136. of which is distant (viprakr~taphala),
- cause of various births (upapatti- iv, 116; actions easily discernable by
hetu), vi, 137. others (sudarsaka), actions easily
sabbaIµ kammato, ix, 297. discernable by the agent himself
(suprajfiaka), iv, 203.
agent (kartar) and action (kriyii),
iii, 79. action of the domain of the realm of
action (karman) and effect of action fine-materiality (riipadhiitvavacara
(karmaphala), without agent (kiiraka), karman), white (sukla), iv, 129.
self (iitman), iii, 57, v, 29, ix, 260, 290. action derived from reflection··(cinta-
past action (afita karman), iv, 185, maya karman), iv, 223.
v, 59, 63, ix, 295; atyudifl).aparipiifl).a, action projecting the specific fleshing-
iii, 41; insurmountable action effect (paripiiraka karman), iv, 199.
(alailghaniya), vii, 85; action without action subsequent to intention (cetayitvii
retribution (avipiika), iv, 130; uninten- karman), iv, 1.
tional action (asaqicintya) and action
committed by mistake (bhriintyii), action which projects an existence,
iv, 152-55, 214. which projects a generic skeletal-
effect (iik~epaka karman), ii, 273,
action projectiong a generic skeletal- iii, 43, 50,184, iv, 117,129,198,200
effect (iik~epaka), actions projecting (six sense-spheres [~a<;liiyatana]).
the specific fleshing-effect
(paripiiraka), iv, 198; life-force action action without an agent (kriyii akartrka),
ix, 279.
(iiyu~ya), ii, 217, 120.
action, absolute impeding of (karma-
experienced in the next life (upa-
padya vedaniya), iv, 120. ativighnakaraQ.a), iv, 220; instigation
of action (abhisaqiskiira), i, 29, vii, 34;
action abiding an instant (ekak~aQ.ika), obstacle of action (iivaraQ.a), iv, 201;
action belonging to one single time accumulating of actions (upacaya),
period (ekiidhvika), action belonging v, 1; supernormal accomplishments
to three time periods (traiyadhvika), which come from action (rddhi),
ii, 274; bodily action (kiiyika), vocal iii, 46, 205; supernormal accomplish-
action (viicika), iv, 4, 14; wholesome ment produced through action
action (kusala), unwholesome action (karmajii rddhi), recollecting past
(akusala), meritorious action (puQ.ya), existences realized through action
action conducive to pleasant experi- (piirvaniviisiinusmrti), divine eye
ence (sukhavedanTya) ... , iv, 106; (divyacak~us), vii, 122, 126.
2786 English-Sanskrit Index-Glossary
action, announcement of the formal actions of those beyond training

(karmaviicana), iv, 37, 149. (asaik~a karman) (silence [mauneyya]),
action, awful (ka~ta karman), iv, 98; iv, 133.
tapas, 155. actions the effects of which are to be
action, beginning of an (kriyarambha), experienced later (aparaparyiiya-
iv, 144; cutting off the action (cheda), vedaniya karman), iv, 115, vi, 216.
103. actions the nature of which is to be
action, bodily (kiiyikI kriya), ix, 294; ripened as life (iiyu~yakarman), ii, 121,
bodily sensation (vedanii), ii, 157. iii, 57.
action, consciousness that is developed actions, schism of formal ecclesiastical
Of perfumed through (karmapari-
(karmabheda; sa111ghabheda), iv, 211.
bhavita) vijfiana, iii, 124. activity (kiiritra), i, 75, ii, 225, activity
action, effect of (karmaphala), iv, 174, of factors (dharma-) v, 55, 107; and
191, V, 63. the quality of being a basis (iisraya-
bhava), ii, 305.
action, existence as (karmabhava), iii, 13,
36, v, 1-2 (leading to action [abhinir- activity or ecclesiastial proceedings
harati]). (karmanta), iv, 95, vi, 143,147,254,
284 (right conduct] samyak-; -prasrta,
action, fullness of (karmaparipuri), etc.); viii, 195.
iv, 226.
actualize (sa111mukhikaroti), vi, 294; saiµ-
action, great purity of (karmavisadatva), mukhikarai;ia, vii, 64.
iii, 56; entry into the activity of
action (vrttilabha), iv, 85. adamantine concentration (vajropama-
samiidhi), intention associated with
action, impression caused by (karma-
adamantine concentration (sa111pra-
bhavana), ix, 300.
yuktacetanii), iii, 145, iv, 219,231,
action, improper (ayogavihita karman), vi, 190, 228-29, 264, 300, vii, 62,
iv, 198. viii, 192, 195.
action, irregular (vidhiprabhra~ta), adhere or grow (anusayana), i, 14, iii, 8,
iv, 198. iv, 171, v, 2, 9, 37 (twofold), 71, 78.
action:, informative (vijfiapti), iv, 4, 29, adhere or grow (anusete, anuserate),
38, 56. iii, 8, v, 70, 79, 87.
action, mental (miinasa111 karma), iv, 1. adultery (parastrigamana), iv, 150.
action, mental (manaskarman), iv, 2, advancing heat season (vasanta) (great
135-36, 163,168,218. heat season [grI~ma]), iii, 180.
action, path of (karmapatha), iv, 168; 21, aeon (kalpa), being the five aggregates
137, Add., 18F-85, 185-88, 227; puri- in its intrinsic nature (paiicaskandha-
fication of the path of action (pari- svabhava), iii, 187-88, traidhatukal_l
suddhi), 227; distinctive stage of the kalal,l.
path of action (bheda), 168, prelimi-
numerous types, Vyut. 253, explained
nary concentration (siimantaka), pre-
iii, 181 and foll., great aeon (maha),
paratory action (prayoga), consecutive
intermediate aeon (antarii), small aeon
action (pr~tha), 140. (antal_l), etc.
action, retribution of (karmavipiika),
innumerable aeon (asa111khyeya) and
ii, 120 (life-force as retribution of career of the bodhisattva, 188.
action [ayus], enjoyment as retribution
of action [bhoga]), 271, iii, 41, iv, 114, leaping over of nine cosmic aeons
116, ix, 297; from the retribution of (navakalpasthiipana, pratyudiivartana),
action (ja), iv, 125; power which con- iv, 224, 230.
sists of the cognition of the retribu- aeon of hell (kalpastha), iv, 207; of
tion of actions (jiiiinabala), vii, 69. heaven, 250.
action, traces of (karmavasana), ix, 297. aeon of creation (vivartanakalpa), rain,
wind..., iii, 139, 142, 153, 185.
aeon of dissolution (sarp.vartakalpa), bad views (arbuda), iv, 212; meditator

destruction (sarp.vartana), dissolution, endowed with afflicted views (uttara-
disappearance, destruction (sarp.- dhyiiyin), v, 43; grasping of afflicted
vartanI), iii, 90, 181-83, 210,214,216. views (upiidiina), v, 76; flood of afflic-
aeon of duration (vivfttiivasthii) (universe ted views (ogha), v, 75.
[lokadhiitoJ:i]), iii, 186. afflicted views, corruption of (dr~ti-
aeon of weapons or war (sastrakalpa), ka~iiya), iii, 14, 193; the intellectual
iii, 207; sastraka priil_J.atipata, 207; (carita), iv, 174, 268; teeth of afflicted
application of the knife (sastra- views (dr~tidarp.~tra), ix, 265; nidhyiina-
iidhiina), thrust of the knife (prahiira), k~anti, vi, 165.
vi, 263. afflicted views, yoke of (dr~tiyoga),
aeon, corruption.of the (kalpaka~iiya), v, 75; false view (vipatti), iv, 167; false
iii, 193, 207. view (vipanna), iv, 177; mistaken view
consisting of afflicted view (vi-
aeon, great (mahiikalpa), iii, 181, 187. paryiisa), v, 23, ix, 262; fetter of afflic-
aeon, innumerable (asarp.khyeyakalpa), ted views (sarp.yojana), v, 82-83; in
iii, 188, iv, 222, 224. possession of the view (sarp.panna),
aeon, intermediate (antarakalpa), iii, 175, vi, 202; locus of false opinions (sthiina),
181, iv, 207. i, 14, ix, 270.
aeon, intermediate or small (antaJ:ikalpa), agglomerate (sarp.ghiita), only an aggre-
iii, 181. gation (miitra), composite molecule
(paramiil).u), material form being in an
aeon, life beyond one (kalpiivase~a), agglomerate (sthariipa), i, 25, 90,
ii, 124, Add., Vyii. ii, 19, vii, 83. ii, 144, iv, 13.
affection (preman), ii, 171. aggregate or group (skandha), called
affection for the self (iitmasneha), vyavakiira by the ancient buddhas,
ix, 230, 273. ii, 207.
affectionate words (priyavacana), meaning of the word, i, 35.
iv, 138. the five, material form (rupa), etc.,
afflicted view consisting of denying i, 11, 13, 40-42; impermanent, iii, 57;
(apaviidadr~ti), v, 18. causes of pollution (saq1klesa) and
afflicted view of eternity (dhruvadr~ti), purification (vyavadiina), i, 43.
v, 15. appropriative aggregates (upadiina-
afflicted view of holding to an extreme skandha), i, 13 (external aggregate
(antagriihadr~ti), iv, 41, v, 17, 41, [bahya skandha]).
ix, 270. skandhas other than the five, i, 48.
afflicted view of negation or non-exis- the five, morality (sTia), etc., i, 12, 48,
tence (niistidr~ti), iv, po, V, 15. ii, 159, v, 100. -pure groups
(aniisrava), supramundane groups
afflicted view (dr~ti), see view. (lokottara), groups of the victorious
afflicted view of self (satkiiyadr~ti), ones (jina), unequalled groups (asama-
v, 15-17, vii, 70; spontaneous belief in sama), dharmaskandha, vi, 297.
a self (akalpikii), innate afflicted view aggregate o~ consciousness (vijiiana~
of self (sahajii), afflicted view of self skandha), 1, 30.
resulting from reflection (vikalpitii),
v, 21; ii, 251,259,269, iii, 67, iv, 41, aggregate of material form (riipa-
193,v,9, 15-17,39-42, 72,ix,250, skandha), i, 14, 35.
254, 264, 2~3. aggregated material form (sarp.cita riipa),
afflicted view of self resulting from i, 25, 94, v, 71.
conceptualizing activity (vikalpitii aggregates, stream of (skandhapraviiha),
satkiiyadr~ti), v, 41. ix, 254; dissolution of the aggregates
afflicted views or opinions, attachment (bqeda), iii, 37; nothing other than the
to (dr~ti--adhyavasiiya), i, 41; abscess of aggregates (miitra), iii, 57; mara who is
the aggregates, ii, 124. appeasement (vyupasama), ii, 285;

agitated (ifijita), iv, 107 (agitated medita- cal.med thought (vyupasantacitta),
tion [sefijita dhyiina]). vii, 20.
agitated meditation (sefijita dhyana), application of mindfulness to sensation
iv, 107, viii, 161. (vedanasmrtyupasthana), vi, 158.
agitated thought (uddhata citta), vii, 23- application of thought to an object
24; uddhava = restlessness (avadhana), vi, 154.
(auddhatya), ii, 163. application, acquired throµgh
all (sarvam), v, 64, ix, 247-48; totality of (prayogika), ii, 320,325, vii, 97.
modes (prakarasarvatii), v, 33. applying mindfulness (upasthitasmrti),
all-victorious (vaijayanta), iii, 161-63. ii, 227, vi, 161. ·
alms, giving (ph:u;lapiita), iidiciira, vi, 263; appreciation, judgment (pratyavek~aka),
alms gift (diina), iv, 199; content with pure awareness (pratyavek~ai:iamatra),
food (sarp.tu~!i), vi, 146. · ii, 175, vii, 3.
always intoxicated (sadamatta), iii, 159. apprehension, naked or bare or generic
(upalabdhi), i, 30, ii, 177, ix, 231.
amusements, gods who are carried away
with (krI<;lapradu~ika), ii, 219; taking approaching of death (cyavanadharman),
~!'ay amusements (pramo~aka deva), iii, 136.
m, 164. appropriated (upatta) and non-appropri-
analysis (anyapoha), vi, 140. ated (anupiitta), i, 17 (Vya.), 62-63,
iv, 28, vi, 157.
anew (apurva), iv, 94, vi, 172 (pratimoksa
restraint [pratimok~asarp.vara] ... ) · arise, susceptible to (utpattimant), birth
(utpadyamiina), continuing to exist
anger (krodha), ii, 164, v, 89. (anantarabhiivin), ii, 246-67.
anger, mental (mana~prado~a), iv, 163, arising (upapadyamana), born (upa-
218. panna), iii, 41.
animals (tiryagyoni, gata, bhava), iii, 1, arising (utpiida) (origination [jati]),
12, 28, 155, 175, iv, 104, 205; ii, 222-28, iii, 77, 80; turned toward
disappearance of animals arising (abhimukha), utpitsu, ii, 293,
(sarp.vartanI), iii, 183. iii, 79, vi, 300.
annihilation, extreme view of (uccheda- arising or future (jiiyamana), state
anta), ix, 265; craving for annihilia- (avastha), ii, 258, 309.
tion (tr~i:ia), v, 30; afflicted view of
annihilation (dr~ti), v, 15, 40, ix, 270; armory (paru~ya), heavenly park,
dread of annihilation (bhirutva), iii, 161.
ii, 204. harmful speech (paru~ya), iv, 164.
announcement of the formal action army with four members (caturanga-
(karmaviicana), iv, 37, 149. bala), iv, 68, angasenavat, viii, 148.
answer in a categorical manner arrow (i~u), impetus or momentum
(ekiirp.sena vyiikarai:iam), v, 44. (vega), ii, 200,217, iv, 103.
answer with a question iiriipya, equal outflow of (iiriipya-
(pariprcchiivyiikarai:ia), v, 46. ni~yanda), vii, 88 (characteristics of the
persons who were there ... ); fundamen-
anus (piiyu) and excretion of matter tal meditative attainment (maula
(utsarga), ii, 113. samapatti), iii, 113; attachment (riiga),
apparitional (upapaduka) (birth of an iii, 9; meditative attainment (sam-
apparitional sentient being [yoni], appa- iipatti), practice (vihara), viii, 216,
ritional sentient being [sattva]), appari- vii, 88.
tional, spontaneous, self-produced asceticism (tapas) (morality and certain
(aupapaduka), ii, 132, iii, 27, 29, 31, types of spiritual practices [silavrata]),
204, viii, 138, ix, 258. v, 76; ascetic (tapasvin), iii, 53.
appearing (upapiidaha), iii, 27.
asceticism, painful (atmaklamatha), niyama.

iii, 194, Add. atmaviida (assertion of self), vadin, i, 74,
aspect, mode of activity (akara) iii, 56, 86; grasping to the assertion
paricchinniikara vijfiiina, i, 19, vii, 17. "this is a self" (upadana), iii, 86, v, 76.
conventional cognition (sa111vrtijfiana) atom, molecule (aI_J.u, paramaI_J.u), the
seizes the aspects of the specific real-entity atom or actual atom
characteristics (svalak~aI_J.akara), the (dravyaparamiiI_J.u) and the composite
aspects of the common characteristics molecule (saiµghataparamiiI_J.u), ii, 144;
(samanyalak~aI_J.akara), of such an imperceptible (anidarsana), not sus-
aspect (evamakara), vii, 15. ceptible to resistance (apratigha) (?),
non-material (amiirta), i, 25, 94.
etymology, vii, 39.
dimension, ii, 232, iii, 177-78, Add.;
the aspects are understanding contact, i, 89, iii, 213; atom and aggre-
(prajfia), vii, 39. gate (skandha)... , i, 39, and material
sixteen aspects of the truths, vi, 164, form (riipa), i, 25, and sense-faculties
vii, 28. (indriyas), i, 93.
six, of the mundane path, vi, 239, atom of the Vai§e~ika, iii, 213. in
vii, 30-31. aggregation (sa111cita), dispersion
iikaras of wishlessness (apraI_J.ihita), (viprakifl_l.a), i, 67, v, 61, vi, 141.
viii, 185, meditation on the loathsome color atom (van:ia paramaI_J.u), shape
(asubha), vi, 152, signlessness atom (sa111stana parama1:m), i, 16,
(animitta), viii, 184, wheel of dharma iv, 10.
(dharmacakra), vi, 246, 248, emptiness paramai;iiipasarpai;ia, iii, 211.
(siinyata), viii, 185. attached (rakta), unattracted (avirakta),
aspect or a mode of activity, having an v, 73.
(sakara) (thought and thought-concomi- attachment (abhi~vanga), iii, 115.
tants [cittacaitta]), ii, 177; ix, 280.
attachment (adhyavasiiya, abhi~vaI_J.ga),
aspect, same (ekakara), ii, 267. i,41.
assemblage (samagrya), ii, 234. attachment (gredhasrita), iii, 115-16; cp.
assembly or conversation (sa111giti), in vi, 289.
dharmasaqigiti, iii, 39 (enter entirely attachment (raga), prapte 'rthe 'dhya-
into the assembly [prakar~ayukta]). vasanam, ii, 281; of kiima, riipa and
associated (saq1prayukta), i, 79, ii, 152- iiriipya, iii, 8; fourfold (vafl_l.adau),
58. vi, 149; and predilection (chanda),
associated cause (sa111prayuktaka hetu), iii, 88; innate attachment (sahaja),
ii, 267,289. v, 21; agreeable sensation (sukha
vedana), v, 87.
associated with (sahacarya), iv, 10.
attachment to pleasure (kamaraga), iii, 9,
associated with proper deportment v, 8, 77, viii, 197; causes of attach•
(airyapathika), ii, 220, 266, vi, 158. ment to pleasure (sthana), vi, 263;
associated, what is (sa111prayoga = factors manifestion of the attachment to
associated with thought [sa111prayukta- pleasure (paryavasthaniya), v, 73,
dharmal_l]), v, 104. attachment, those with abundant (raga-
association, experience through (sa111- adhika), vi, 149; upakli~ta citta, iii, 92;
prayogavedan1yata), ii, 126, Vya. ii, 21, behaving through attachment (carita),
iv, 113. ii, 175, vi, 148; action arising from
assurance (niyama, niyama, nyama), attachment (ja karman), iv, 189; jata,
assurance of the eventual attainment vi, 254, active concupiscence (parya-
of enlightenment (avakranti), ii, 201. vasthana), possession of concupis-
vi, 180 and Add., 181. cence (prapti), v, 55; abandonment of
attachment (prahaI_J.a), v, 72; bahula,
assurance of the eventual attainment of vi, 148 (ragavikalpabahulya, vi, 149);
enlightenment (nyamavakranti), see
active concupiscence (samudiiciira), base, effect of the (prati~thaphala), sup-

ii, 175, v, 55; associated with attach- porting cause (hetu), ii, 297,314.
ment (sarp.prayukta), connected with based on (vyapasraya), vi, 140 (apasraya).
attachment (sarp.yukta) and thought
with attachment (sariiga citta), vii, 24. basis (asraya) = body, the supported
- Comp. passionate person (tf~l).ii- (iisrita) = thought, iii, 126. basis in
carita), iv, 174,208. contrast to objects of enjoyment
(bhoga), iv, 1.
attachment, with (sariiga), riigasarµyukta,
associated with attachment (riigasarµ- basis of those in training (saik~as),
prayukta), vi, 299, vii, 24. e!c. iv, 78-79.
attachment, without (vigatariiga), vii, 18, a§raya miirgaviruddha, iv, 217.
26. basis (asraya), stream (sarµtana), body
attack (pariikrama) (speech [viiciil), endowed with sense-faculties
iv, 163. (sendriyaka kiiya), person or individ-
ual (iitmabhava), six sense-spheres
attack of demons (upadrava), iv, 126. (~a.;Iiiyatana), object of the idea of self,
attaining (priipya), sense-faculty and i, 37, 63, ii, 110, 284, iii, 126, 132,
object, i, 88-89. iv, 101,217, v, 8, vi, 148, vii, 53.
attainment of cessation (nirodhasam- basis (asraya; adhi~thana), object (vastu),
apatti), ii, 203-14, Add. (nirodhasiik~at- iv, 233. -the meditations (dhyiinas)
kiira), iii, 132 (and death), iv, 121, 123 are the basis (asraya) of the qualities
(possessor [labhin] of attainment of ces- (gm;ias), viii, 127. -The educated
sation), 200 (not entailing retribution monk is the basis (asraya) of the
[avipiika]); vi, 225, 276 (bodily witness schism, v, 208. - the sense-faculty,
[kiiyasiik~inl); vii, 96 (meditative attain- basis (iisraya) of the consciousness,
ment as highest point of existence i, 95.
[bhiitakotisamiipatti]); viii, 193 (dura- basis, discarding of the (iisrayatyaga),
tion), 207, 215. overturning of the basis (vikopana),
attainment of non-ideation (asarµjfii- iv, 95, 101; bad state (dau~thulya), v, 3.
samiipatti), its preparative (prayoga), basis, having a (sasraya), ii, 177.
its conditions (pratyayas), its fruit,
ii, 132,200,211,310, iv, 200. basis, renewal of the (iisrayapariv;tti),
transm 11tation of the corporeal basis
augmentation (upacaya), accumulated (paravrtti), overturning of the basis
action (upacita [karman]), iii, 128, (vikopana), iv, 24, 44, 94, 121, 123,
iv, 114, 242-44, v, 1 (craving for non- 213, vii, 81, viii, 211.
existence [vibhavatm1a]), v, 30.
bathing (snapana), iv, 138.
authority (tantra), without authority (na
tantram), ii, 259. bathing and ointments (snaniibhyailga),
iii, 120.
avarice (miitsarya), v, 83.
bathing suit (sniiniyaka~iiya), iv, 113.
avoiding unfavorable circumstances
(vi~amiiparihiira), ii, 218. Beautiful (sudarsana), mountain
(parvata), iii, 141.
awareness, reflexive (svasarµvitti, sva-
sarµvedana, svasarµvedyatii), ii, 182, beauty, with a view to its beauty
vii, 26, 45, ix, 231; sviitmani vrtti- (sobhiirtham), i, 35 (with a view to its
nirodhiit, vii, 45. · supremacy [iidhipatya]).
bed and seat, being content with
(sayaniisanasarµtu~ti), vi, 146.
B beginner (adikarmika), vi, 150 (asubha);

beginning stage, 287 (factors condu-
bad conduct, three (duscaritatraya), cive to enlightenment [bodhipiik~ika]);
iv, 135,217. beginner, viii, 201 (immeasurable
[apramiil).al).
bad state (dau~thulya), iii, 91, v, 3.
beginning of the cosmic period, begin-
ner (priithamakalpika), ii, 210, iii, 28, iii, 5. - birth and completion (abhinir-
119, 172, 204. vrtti), iii, 123.
being active (samudiiciira) (factor existence-as-birth is always afflicted
[dharma], possession [priipti]), iii, 8, (kli~ia), iii, 118; acittakasya, 133.
iv,30, 175. birth of meditation (dhyiinopapatti),
being multiple (bahuvikalpa, bahubheda), iii, 166, viii, 162-<i4.
ii, 236. birth, blissful (sukhopapatti), ii, 221,
belief in an 'I' and in 'mine' iii, 166.
(iitmiitmiyagriiha), v, 15. birth, existence-as- (upapattibhava),
believing (prasanna), vi, 295. iii, 32, 45, 118, 131, ix, 258; mastery
belonging to a stream or prolonged over birth (vasitva), iii, 30; fetters
(priibhandika), prakar~aka, vi, 163, 192, which cause birth (sarp.yojana),
221. iii, 123; cause of various births (hetu),
vi, 137, viii, 216.
belvedere or fortress (pariga1_1a), iii, 4.
birth, thought at (upapatti-citta), ii, 328;
benefactors, field of (upakiirik~etra), innate (upapattija), vii, 121;
iv, 213. meditation of birth (dhyiina), viii, 128,
beneficial (anugriihaka), i, 18 (cold 146,162,171; niyama, viii, 216;
[sTta]), iii, 124, vi, 155. nirodha, i, 35.
benefit, perfection of the (upakiirasarp.- birth, mode of (yoni), iii, 12, 26.
pad), vii, 84. birth, moment of (upapattik~al_la), iii, 13.
best (adhimiitra, visiey(a), ii, 266; exces- black action (kr~,;iakarman), iv, 129,
sive-excessive (adhimiitra-a:dhimiitra), destroying black action (k~ayakrt),
vi, 199; strong-strong (adhimiitrapari- 131,
piir1_1a), iv, 170
black factor (km1adharma), weak,
between the two eyebrows (bhrii- vi, 199-200.
madhye), vi, 151.
black string (kalasiitra), hell, iii, 2, 149.
bhik~hus, confession ceremony of the
(bhik~u-po~adha), iv, 163; loss of the black-and-white action (kr~i:iasukla-
restraint of the Bhiksu, iv, 95; marks karman), iv, 1, 129; destroying black-
of a Bhik~u (lil_lga), vi, 204; renounc- and-white action (k~ayakrt), 131.
ing the restraint (sarp.vararp. praty- bliss (iinanda), ii, 113.
iicak~ii1_1al_i), iv, 46; community bliss (sukha); bliss of going forth (pra-
(sarp.gha), ciiturdisa, iv, 250. vrajyiisukha), vi, 259, pleasure of
bhik~u. four types, iv, 96, Add.; cut off pliancy (prasrabdhisukha), viii, 150,
the defilements (bhinnakle~atviit), bliss of awakening (bodhisukha),
iv, 97; enjoyer of kiimas vi, 259, pleasure and joy of liberation
(kiimopabhogin), iii, 8, aparisuddhasila. (vimuktipritisukha), pleasure of libera-
bhik~ul}.I in training (sik~ama1_1ii), iv, 43. tion (vimuktisukha), ii, 110,, 112,
happiness of detachment (viveka-
bhiksunI, iv, 43, 44; illicit intercourse sukha), vi, 259.
(aga~yii), 157; violating (dii~aka), 157,
219. bliss of concentration (adhicaitasika),
vi, 261'.
bile (pitta), iii, 136.
J?lissful birth (sukhopapatti), ii, 221,
binding (anubadhnanti), v, 79. iii, 166.
birth (janman, jiiti) or general character blisters bursting (nirarbuda), h~ll,
of one's existence (nikiiyasabhiiga), iii, 154, 176.
iv, 198.
blow (upakrama), vi, 140.
birth (upapiita), iii, 27.
bodhisattva and community (saipgha),
birth (upapatti) (thought at conception vi, 293.
[pratisarp.dhicitta]), iii, 132; karma-
nivrtta janmiintare skandhaprabhiitil_i, bodhisattva close to enlightenment
(sa11mikrHa bodhisattva), iii, 129, (vijfiapti), i, 20, iv, 3; ix, 294; tactile
iv, 220. consciousness (vijiiana), i, 19; bodily
bodhisattva in the intermediate exis- witness (sak~in), vi, 223, 273; applica-
tence (bodhisattva-antarabhava), iii, 44; tion of mindfulness to the body
antyajanman, caramabhavika, ii, 220, (smrtyupa~thana), vi, 159, 293.
240, v, 62; niyata, predestined (niyati- body having cavities (su~irakaya),
patita), iv, 221; imminent or near vi, 157; body in which the conscious-
Bodhisattva (sarpnikr~ta), near to ness has arisen (savijiianaka), 224.
enlightenment (asanniibhisarpbodhi), dharma, riipa, putika, manomayakiiya,
iv, 220; turn away (avaivartika), etc,
iv, 222; jambusar_u;lagata, iii, 41.
body possessed with sense-faculties
bodhisattva, vii, 80. (sendriyakakaya), ii, 212; iv, 254.
unselfishness, iii, 191-92; acquisition body, thought bound to the (asrayaprati-
of enlightenment (bodhi), ii, 206, baddha citta), iii, 133; mrdukaral).a,
iii, 128, iv, 77,226,230, viii, 195. iii, 215; decaying of the body (vipari-
bodhisattva's entry into the womb 1).ii.ma), iii, 132; injuring of the body
(bodhisattva-garbhiivakriinti), iii, 56 (vipiidana), iv, 78; having acquired a
(born from a womb [jariiyuja], iii, 29; personality favorable to the path
young elephant [gajapota],.iii, 44); (vise~alabha), vi, 220; life-force is
family (gotra), vi, 176; conduct bound to the stream of the body
(carya), iv, 220-31; giving (dana), (sarptatipratibaddha ayus), ii, 218.
iv, 238, 240; going to unfortunate anya§rayodaya, iv, 62, 152; basis of
planes of existence (durgatigamana), the non-informative action (avijfiapty-
iii, 155, iv, 221, vi, 176; recollecting asraya), iv, 27; basis of the prepara-
past existences (purvaniviisiinusmrti), tory action of merit (pul).yaprayoga-
divine eye (divyacak~us), vii, 122; 126; iisraya), iv, 232; basis of consciousness
resolution or vow (pral).idhana), (vijfiiiniisraya), i, 95, iii, 135.
iii, 201; mother (miitar), ii, 220, iii, 44;
death (miiral).a), iv, 219; path (miirga), body (dehas), iii, 146.
vi, 293. bondage (bandhana) (three), v, 2, 87.
body (safira) of the Fortunate One bones (asthisarpghata) of Ka§yapa,
(bhagavat), vii, 84. vii, 120.
body (sarira), stupa, iv, 250. bones of the foot (padasthi) (meditation
body for its object or basis, action on the loathsome [asubha bhavana]),
having the (kaya-adhi~thana), action vi, 150.
having the body for its cognitive bones, chain of (asthispikhala) (sankala,
object (-alambana karman), iv, 12; Lueders), vi, 150, Add.
body sense-faculty (indriya), sense- born from moisture (sarpsvedaja),
sphei:;e of the body (ayatana), ii, 145, iii, 27-28.
iii, 135, viii, 155; bodily action
boundary (sima), parish (simabandha);
(karman), iv, 2, 12; rigidity of the
mal).<;lala, jiiapti and prakrtisima, iv, 95,
body (kiithinya), iii, 215; wind the
213.
existence of which depends on the
body and thought (cittasarpnisrita- bountiful cow (godii.niya), iii, 145.
priil).a), iv, 154; bad conduct of the box (cafica), famine of the box (caiicu-
body (duscarita), iv, 84-85; bad state durbhik~a), iii, 208.
of the body (dau~thulya), v; 89; box (samudgaka), iii, 208.
destruction of the body (nidhana),
disappearance of the body (nasa), bragging (lapana); iv, 165.
iii; 31; pliancy of the body (pra- brahma = buddha, vi, 245 (brahmabhuta).
srabdhi) ii, 15,7'.-58; cultivation of the brahmii, great brahma (mahabrahmii.),
body (bhavana), vii, 65; erasing the iii, 3-4, Add., 17, 174, Add., iv, 96,
stains 6f the b9dy (malapakar~ana), 203, v, 33, vi, 174,214, viii, 183.
iv, 135; bodily,informative action
Brahmii., intonation of (brahmasvaratii), Buddha, factors of those beyond

i, 69. training that constitute a (buddha-
Brahma's followers (brahmakiiyika), kiiraka asaik~adharma), iv, 77; field
priests or ministers of Brahma (k~etra), iii, 44, 170; field of qualities
(brahmapurohita), iii, 3, 17, 18; iv, 251. (gui:iak~etra), iv, 121; family (gotra),
vi, 175; field of merit (pui:iyak~etra),
Brahmanic merit (briihma pui:iya), vii, 85; riipakii.ya, vii, 84; impure
iv, 250; celestial palace of Brahma (siisrava), i, 7, vii, 25; speech (vacana),
(vimiina), iii, 2, 185. i, 46, vii, 91 (na buddhavacanam ... ,
Brahmin (briihmai:ia), stealing, killing, ix, 251); taking refuge (sarai:ia-
iv, 145-48; vows (vratas), iii, 86. gamana), iv, 76; factors that constitute
breaking (bheda), broken by a blow the Buddha (saqitiinikadharma),
(upakrama) and broken by mental iii, 115.
analysis (bµddhibheda), vi, 140; buddha, i, l, vii, 80.
realization of speech (vacibheda), buddha, worship of the relics, iii, 30; has
realization of the path of action accepted the gifts to the caityas...,
(kammapathabheda), iv, 168. iv, 156, 234; gifts to the buddha and
breaking of the wheel (cakrabheda), to the saqigha, iv, 238.
iv,210. Buddhism (siisana), iv, 212; v, 64, not
breath, vital (priii:ia), iv, 154. good within Buddhism (na siisane
brief, in (siimiisika, siiqik~epika), vii, 84. siidhul:i); siisanacirasthiti, ii, 121. - see
True Doctrine (saddharma).
broad bed (mahiisayana), iv, 47.
bundle of reeds (na<;lakaliipI), viii, 138.
Buddha = factor of those beyond
training (asaik~ii dharmiil:i) = path burning embers (kukula), iii, 151.
(miirga), vi, 189, iv, 78. butter, pot of (ghrtaghaia), vi, 251
attainment of enlightenIIJent (bodhi), (ghrtapuri:ia or ghrtapek~a).
vi, 177; the male body in Jambduvipa
Gambudvipapuru~a), iii, 129, vii, 71.
noble abode of the Buddha (iirya-
vihiira), viii, 187; acquisition of the
C
qualities (gui:ias), vii, 87; sensations of cadaver eaten by worms, ideation of the
the Buddha (vedaniis), iv, 212; (vipa<;lumakasaqijiiii), vi, 149.
whether his thought is always whole- cadaver turning blue (vinTiaka), vi, 149.
some, iv, 40; prakrtismaratii, aniigate cadaver which is devoured (vikhiiditaka),
jfiiina, omniscience, i, 2, ii; 303, vi, 149.
iv, 225, vii, 72, 89; displacement
(gamana), vii, 113; emanation (nir- cadaver, rotting (vipuyaka), vi, 149.
mita), 113; limit of his power, iii, 199, caitya, offering, iv, 234, 245; sexual mis-
vii, 124; cognition of another's conduct (kiimamithyiiciira) in a i:aitya,
thoughts (paracittajfiiina), vii, 9. iv, 157.
retrogressing from the enjoyment cakes made by the mental faculty
(paribhoga), vi, 267. (manomodaka), iii, 125.
Buddha, absence of the (buddhaanut- cakes of hope (iisiimodaka), iii, 125'.
piida) and the perfected being (arhat), calamities (apak~iila), causes of suffer-
vi, 204; supervision through mindful- ing (dul:ikhakarai:ia), vii, 32; of the
ness (anusmrti), iv, 248; perfect confi- meditations (dhyiina), iii, 184, 215,
dence (avetyaprasiida), vi, 292; iikhyii viii, 161; of the divine eye (divya-
saqitati, ix,'255; action in regard to cak~us), iii, 46.
the field of qualities of the Buddha
(buddhfilambana karman), iv, 121; , calamity (viniplitasthiina), ii, 203.
intention (cetanli), iii, 115, iv, 20, 109, calculation (saqikhyii), iv, 254; great
224,226. numbers, iii, 189.
buddha, dh!irma, saqigha, vi, 294-95. calling distance (krosa), iii, 178.
calm (siintarp.)... excellent (praQ.Ytam), cause of coloring (raiijanahetu), iv, 128;

ii, 285; as calm (siintatas), peaceful object to which one could be attached
aspect (siintakiira), vi, 239"vii, 32-33, (raiijaniyavastu), iv, 183.
37, viii, 189. cause of completely hostile intention
calm abiding (samatha), insight (nava iighiitavastiini), ii, 130, Vyii.
(vipasyanii), v, 99, vi, 280, 301, vii, 21 ii, 25.
(calm [saqmirodha]), viii, 131, 146, cause of duration (avasthiinahetu), iv, 7.
157. -devoted to calm abiding
(samathacarita) (samathayiinika), cause of future factors (e~yadharma-
vi, 214. hetµ), iii, 74.
calm abiding, bliss of (samathasukha), cause of concealment and mental block-
vi, 259, viii, 150, read upa§ama. ages (khilamrak~asvastu), iv, 20.
calm abiding, life-stream being pene- cause, associated (sm.µprayuktaka hetu),
trated by (samathasnigdhasarp.tana), ii,267, 289.
ii, 130. cause, destruction depending on a
calm person (siintamiirtisattva), vii, 88. (sahetuka viniisa), iv, 5.
calm, accompanied by (sarp.nirodhasaha- cause, efficacious (kiiraka hetu), ii, 277,
gata), vii, 21. 288.
candidate (pratipannaka), path of the cause, efficient (kiiranahetu), ii, 245, 288,
candidate (miirga), iv, 100, vi, 192, 293,299,307. .
195,197,233. cause, growth (upabpµhai:iahetu), ii, 314.
cannibal demon (riik~asa), iii, 146. cause, homogeneous (sabhagahetu),
capability (sarnarthya), ii, 248 (of nir- ii, 255,291,294,313, vi, 167.
viiQ.a), iii, 211, v, 63. cause, indicating (jiiapakahetu), ii, 277.
cart-load (miigadha vaha), iii, 176. cause, leading (priipakahetu), ii, 277.
carving (mudrii), iv, 254. cause, maintaining (upastambhahetu),
categories (nikllya), four of insight ii,314.
(darsana), one of cultivation cause, material (samavayikiiraQ.a),
(bhiivanii), ii; 256. iii, 210.
categories, two (dvipak~a) (monastics and cause, pervasive (sarvatragahetu), ii, 153,
laity ... ), v, 84. 268,291,294, iii, 104, v, 31, 103.
cause (hetu), six, ii, 245, five, 277, five, cause, projecting (llk~epa kiirai:ia) and
314; four effects, 297; cause and con- supporting cause (adhi~thllna kiiraQ.a),
dition (pratyaya), ii, 234, 245 Add., iv, 27.
177, iv, 100, 176, ix, 241; aspect of the cause, revealing (vyaiijakahetu), ii, 177.
origin (samudayiikllra), vii, 31-34.
cause, ripening (vipiikahetu), ii, 271.
cause (hetu); causal condition (hetu-
cause, co-existent (sahabhiihetu), ii, 248,
pratyaya), ii, 299; afflicted view
252,289,313, iii, 103.
negating cause and effect (phala-
apavadinI dr~ti), iv, 171; power of the "causing laughter" deities (prahiisaka
cause (balena), iv, 100, 176; vastu as deva), iii, 164.
cause, ii, 286; logician (hetuvid) (on ceaseless torture (avici), overpopulated,
cause [kiiraQ.a]), ii, 254; origination iii, 207; hell, iii, 2, 10, 148, iv, 177,
(samutthana), iv, 36; perfection of the 207, vi, 209.
causes (sarp.pad), vii, 82; - the effect ceasing (uparama), ceasing of a jug
taken and given forth, ii, 293. (ghatasya), i, 42; ceasing and asarp.-
cause (kiiraQ.a), iii, 35, Vya.; projecting bandha, vii, 33.
cause (iik~epakiiraQ.a), supporting ceasing (vyllvartayate), ii, 121;
cause (adhi~thiinakiiraQ.a), iv, 27; vyiivartana, vi, 182 (of the status of
kiiral].aparikalpa, iv, 7. ordinary worldling [prthagjanatva]).
cause (nh:nitta), ii, 173, 210.
celestial palaces of the gods (vimiina), teristic (anulak~ai:ia), ii, 222, Add.
iii, 159, 164, 169. characteristics of the great person
celibacy (brahmacarya), i, 69 (Vyii. 73), (mahiipuru~a), wheel-turning king
ii, 123. (cakravartin), bodhisattva, ii, 230,
iv, 221, 223, vii, 85 (perfection of the
cemetery (ka~asi), iii, 53. characteristics [lak~ai:iasaqipad]).
cessation (nhodha), five;i, 35: 1. cessa- characteristics of things, exposition of
tion by the characteristic (laksana- the (liik~ai:iika nirdesa), iii, 67, vi, 137
nirodha), i, 35 or cessation due· to (abhidharma).
impermanence (anityatiinirodha),
ii, 222, viii, 189, or spontaneous cessa- characteristics, secondary (anulak~ai:ias)
tion (svarasanirodha), ii, 280; 2. cessa- of the conditioned phenomena (saqi-
tion of attainment (samiipattinirodha) skfta), ii, 224.
= attainment of cessation (nirodha- chariot (yiinaka), (self [iitman]), ix, 254.
samiipatti); 3. cessation by birth (upa- chattering (saqigai:iikii), iv, 166.
pattinirodha) = state of non-ideation
(iisaqijfiika); 4. cessation due to delib- chief steward, jewel of the (grhapati-
eration (pratisaqikhyiinirodha); 5. ces- ratna), iii, 203, vii, 123.
sation noi due to deliberation (aprati- chiliocosm, small (siihasra cii<;lika loka-
saqikhyiinirodha). dhiitu), iii, 170.
cessation due to deliberation (prati- circle of water (abmai:i<;lala), iii, 139;
saqikhyiinirodha), exhaustion (k~aya), water particle (rajas), 178
i, 10, ii, 180, 187, 275, 278, vi, 242 (89 circle of wind (viiyumai:i<;lala), iii, 138,
acquisitions); viii, 190. 185, vi, 155.
cessation not due to deliberation (aprati- circumstances, liberated limited by the
saqikhyiinirodha), i, 19, ii, 279, vi, 171, (samayavimukta), vi, 251, 254, 267,
174, viii, 189-90, 209 (asaqikhyayii 274.
k~ayal).).
circumstantial and cherished liberation
cessation, disposed to (nirodhaabhi- (siimayikI kiintii vimukti), vi, 260.
mukha), ii, 282; cognition of cessation
class of persons (pari~ad), assembly
(jfiiina), vii, 13; element of cessation
(par~ad), seven, iv, 65; eight, ii, 169,
(dhiitu), vi, 301; posssession of cessa-
Vyii. ii, 63; siiradyabhaya, iv, 128.
tion (priipti), ii, 180; taking delight in
cessation and in the path (miirga- clean meditative attainment (suddhaka-
iiriimatii), vi, 147; cessation as the samiipatti), clean meditation (dhyiina),
object-field of the contaminants viii, 144, 173.
(vi~ayiinusaya), v, 35. clear knowledge (Ik~ai:iikii vidyii), tiistra,
chain of bones (asthisfllkhalii) (sankalii, vii, 112, 125.
Lueders), vi, 150, Add. clear knowledge (vidyii), path of insight
change, modification (anyathiitva, (darsanamiirga), iv, 38; as understand-
bhiiva), ii, 223, iii, 143. ing (prajfiii), pure understanding
(aniisravii prajfiii), iii, 100, vi, 246;
characteristic (laksana) and character-
vidyii cak~ur jfiiinam ... vi, 246, Add.;
ized phenomenon ·(lak~ya), ii, 230;
vidyiisaqisparsa, iii, 100. - the three,
particular inherent characteristics
vi, 276, vii, 108. - supernormal,
(sva) and common characteristics vii, 111.
(siimiinya), ii, :½25, vi, 158.
clear knowledge of those beyond train-
characteristic, common (siimiinya- ing (asaik~I vidyii), vii, 108-13.
lak~ai:ia), v, 48, 158; mental applica-
tion l)earing on the common charac- clear knowledges, three (trividya),
teristics (manaskiira), ii, 325; aspect vii, 108.
(iikiira), vii, 15. clear light gods (iibhiisvara deva), iii, 2,
characteristics (lak~ai:ia) (primary Add., 18-20, 185.
[milla-]) of the conditioned phenom- clever (karmai:iyatii) (light or apt
ena (saqiskrta) and secondary charac-
[liighava], aptitude [vaisiiradya]) Add.

ii, 157-58, viii, 207. cognition Gfiiina), insight (darsana),
cloth and the satin, seizing the (vastra- clear knowledge (vidyii), intuition
maliiyugapadgrahar_ia), vii, J7. (bodhi), intelligence (buddhi), under-
cloud (abhra), i, 16. standing (prajfiii), light (iiloka), insight
(vipasyanii), vii, 10.
cloudless (anabhraka), iii, 3.
cognition at the end of direct realiza-
coarse (audarikatas), vi, 239, vii, 28. tion (abhisamayantika jfiiina), vii, 50.
coarse material form (sthiila riipa), Add.
minute material form (a~u), iii, 210. cognition of non-arising (anutpiida-
co-existent cause (sahabhiihetu), ii, 248, jfiiina), vi, 240,282, vii, 3, 5, 9, 14, 27.
252,289, 313, iii, 103. cognition of the factors with regard to
co-existing (sahabhii) and co-existent unsatisfactoriness (duJ:ikhe dharma-
cause (sahabhiihetu), ii, 248, 252, 289, jfiiina) and receptivity to the cogni-
313, iii, 103. tion of the factors with regard to
cognition Gfiiina) = understanding unsatisfactoriness (k~iinti), i, 71,
(prajfia), vi, 246; is recourse or author- vi, 179, 183; cognition of unsatisfac-
ity (pratisaraQ.a), ix, 246, 248, comp. toriness Gfiiina), vii, 13.
iv, 33. cognition of the meditations, libera-
cognition Gfiiina) and receptivity tions, concentrations and meditative
(k~iinti) in path of insight (darsana- attainments (dhyiinavimok~asamiidhi-
miirga), vi, 190. samiipattijfiiina), vii, 69.
ten cognitions, reciprocal inclusion, cognition of another's thoughts (para-
names, aspects, vii, 4, 11 ... cittajfiiina; cetaJ:iparyiiyajiliina), vii, 7-9,
13, 15-27, Add., 56, 125.
cognition of the future (aniigatejfiiina),
vii, 89. cognition of the origin (samudayajiiiina),
vii, 13.
spontaneous cognition (aniibhoga-
jfiiina), obstructed cognition cognition of the absolute truth
(anasailga), vii, 88; not mistaken cog- (piiramiirthika jfiiina), vii, 27.
nition (aviparita), ix, 255; unobstruc- cognition resulting from a resolve
ted cognition (avivartya), vii, 90; (praQ.idhijfiiina), liibhin, ii, 303, vi, 172,
avyiighiita, vii, 88; cognition of unim- vii, 88-89.
peded expression (asakta), unobstruc- cognition-insight Gfiiina-darsana),
ted cognition (asariga), vii, 90; adhi- viii, 193, 194.
mok~ika, iinumiinika, iibhimiinika,
vi, 247; iibhogamiitreQ.a, ix, 255; non- cognition, complete (parijfiiina), com-
conceptual cognition (nirvikalpa), plete cognition of the cognitive
vii, 10; cognition of the absolute truth object (iilambanaparijfiiina), v, 102,
(piiramiirthika), cognition acquired 105.
consecutively (pr~thalabdha), vii, 27- cognition, complete knowledge qua
28; cognition derived from cultiva- Gfiiina-parijfiii), v, 110; struck by cog-
tion (bhiivaniimaya), ix, 247; yatre~ta, nition (vadhya), v, 13,112, vi, 191;
ix, 255; universal cognition (sarvatra), great purity of cognition (visadatva,
omniform cognition (sarvathii), vii, 82, iii, 56; perfection of cognition (saqi-
cp. 45; impure cognition (siisrava), pad), vii, 82; provision of cognition
vi, 247. (saqibhiira), vii, 78.
cognition Gfiiina), definition and des- cognition, conventional (siiqivrtajfiiina),
cription of the cognitions and the vii, 4.
qualities of cognition (guQ.as), chap- cognition, conventional (saqivrtijfiiina),
ter 7. i, 75, ii, 304, v, 14, vi, 143, vii, 10, 1~,
cognition Gfiiina), receptivity (k~iinti), 15, 28, 45, 50.
insight (darsana), vii, 1; eye (cak~ur), cognition, definitive (ayatnajfiiina),
clear knowledge (vidyii) ... , vi, 246,
vii, 83. (vedaniya), iv, 113; application of

cognition, indefectible (avivartya jfiana) mindfulness as a cognitive object
vii, 90; family of the listeners (smrtyupasthana), vi, 160.
(sriivakagotra), vi, 176. cognitive object, uncombined (amisra,-
cognition, mind (buddhi), existent and alambana), vi, 163.
non-existent things as cognitive cognized (vijfiata), iv, 162 (being sensed
object (sadasadfilambanii)? v, 63; [pratisaiµvedita] and being directly
scatter naturally, distracted by the experienced in a concentrated mind
object-field (vi~ayavyasekavisiiriz:iI), [adhigata] ... ); seen, heard, cognized,
vi, 289; synonym of understanding known (dr~tasrutavijfiatamata), iv, 160.
(prajfia, dhI), vi, 246, add. cognized (vijfieya) and a cognizable
cognition, non-conceptual (nirvikalpaka (jfieya), ix, 241.
jfiiina), vii, 10. cohesion (saiµgraha), function of'water,
cognition, omniform (sarvathajfiana), i, 22, ii, 146.
vii, 83. coldness (sita), i, 18; cool (sitTohilta),
cognition, pervasive (sarvajfiana), vii, 45. vi, 265.
cognition, pervasive (sarvatra jfianam), collection of phrases (padakiiya), ii, 238.
vii, 83. collection (kaliipa), impure (sasrava),
cognition, right (samyagjfiiina) = right pure (aniisrava), Vyii. ii, 83.
cognition of liberation (samyag- collection (samukti), body (kiiya), ii,238.
vimuktijfiana), vi, 295, 298, vii, 1,
viii, 194. collection, only the (samilhamatra),
iii, 213.
cognition, subsequent (anvayajfiiina),
v, 35, vi, 184, vii, 5, 13-14. collocation (saiµgati), coming together
(saiµnipata), meeting (samavaya),
cognition, supramundane (lokottara- iii, 97-'-98.
jfiana) (absolute [paramiirtha]), vi, 143.
color (yarz:ia), vaq1.ariipa, i, 16, iv, 9;
cognition, unimpeded (asakta jfiiina), beauty and caste, iv, 200, iii, 38;
unobstructed cognition (asailga jfiiina), varz:iasthyayin, iii, 205.
unimpededness (asaktatii), vii, 88, 90,
94. combination (akiraz:ia), misrat;1.a,
vyiikirat;1.a, of the meditation
cognition, uninstructed (anupadi~ta- (dhyana), vi. 221, 259, vii, 55.
jfiana), vii, 83.
combining (vyatibheda), mixing (misrI-
cognition, valid (pramaz:ias), iv, 5, bhava), combining of the meditation
ix, 231. (dhyana), vi, 221; cold and heat,
cognitive object (iilambana) and object- ii, 146, Vya. ii, 47.
field (vi~aya), i, 53. combining or mixing (vyiikiraz:ia) of the
cognitive object, having a (salamba, meditations (dhyana), vi, 221.
salambana, iilambaka), i, 62, ii, 177, combining or mixing (vyavakirai:ia)
vii, 39. (wholesome action [kusala] and
cognitive object, same (ekiilambana), unwholesome action [akusala]), iv, 130.
ii, 267. combining, mixing meditation (dhyana-
cognitive object, same (filambana- akirana), etc., vi, 213, 215, 221; iipta-
niyama), iii, 107; complete cognition kusalatyiiga, iv, 99.
of the cognitive object (parijfiana), come O bhik~u (ehi bhik~o), v, 63; come
v, 102, 105; encounter with the bhik~u (ehibhik~uka), iv, 61.
cognitive object (pratighiita), i, 51;
cognitive object condition (pratyaya), comforting (anugraha) of the sense-
ii, 306-7, v, 60, 62, abandonment of faculties (indriyas) and fundamental
the cognitive object (prahiiz:ia), v, 102, material elements (mahabhiitas),
105; object (vastu), ii, 286; to be iii, 121; promoting mental application
experienced as a cognitive object (manasikara) (?) viii, 201. - iii, 124,
iv, 20,156,233,245, vi, 297. composite material form (rupasarµghiita)

commentary (bhii~ya), commentary of (subtle [suk~ma]), ii, 144.
the Prajii.apti (prajfiiiptibhii~ya), ii, 260, concealment (mrak~a), mrak~aviin, v, 91.
270. conceit (miina), types of conceit (mana-
common characteristic (siimiinya- vidhii) (nine), ii, 176, iii, 115 (whole-
lak~ai:ia), v, 48, vi, 158; mental appli- some [kusalal), v, 26-27, 30, 32, 36, 82
cation bearing on the common char- (fetter of conceit [sarµyojana]).
acteristics (manaskiira), ii, 325; aspect overweening conceit (atimana), ex-
(likiira), vii, 15. treme conceit (miiniitimiina), conceit
common usage (lokasarµjfiii), i, 23, 86. of egoism (asmimiina), exaggerating
companion in the religious life (siirdha- conceit (abhimiina), diminishing con-
vihiirin), ii, 271. ceit (unamiina), false conceit (mithyii-
miina), v, 26.
companions in a caravan (sahasiirthika),
ii, 268. conceit having no foundation (ntr-
vastuka miina), v, 27.
compassion (karui:ia), forty-eight
· thoughts of compassion (karui:iacitta), conceit of egoism, of I am (asmimiina)
vii, 77-78, Add., iv, 226. iii, 84, v, 27, 41.
complete abandonment (ase~aprahai:ia), conceit, meditator endowed with
ii, 284. (miinottaradhyiiyin), v, 43.
complete cognition (parijfiiina), com- conceit, diminishing (unamiina), v, 27.
plete cognition of the cognitive conceit, exaggerating (abhimiina), v, 26;
object (iilambanaparijfiiina), v, 102, iv, 8, vi, 133.
105. conceit, overweening (adhimana), v, 26.
complete knowledge (parijfiii), v, 110- concentrated (samahita), i, 61
18; complete knowledge qua cogni- (understanding [prajfiii]), iii, 132, iv, 40,
tion (jfiiinaparijfiii), complete knowl- 55, 249, vii, 20, 23.
edge qua abandonment '(prahai:iapari-
jfiii), 110; parijfiadasa, 118. concentration (samiidhi), defined,
ii, 154, viii, 130, 147, 159, 182 (differ-
complete knowledge consisti:ag in the ence with meditative attainment
annihilation of all the fetters (sarva- [samiipatti]).
sarµyojanaparyiidiinaparijfiii), v, 111.
generally permeating factor (mahii-
complete person (paripurin), iii, 61. bhumika), ii, 155, viii, 129.
complete purification of equanimity counteragent of the unwholesome
(upek~iiparisuddhi), viii, 148. (akusalapratipak~a), iv, 150;
complete understanding (abhisarµ- wholesome which is concentrated
bodha), vi, 123. (samiihita kusala), iv, 249.
complete beauty (subhakrtsna), iii, 2, 20. concentration as praxis-oriented
completed (ni~thii), iha vidhii tatra ni~thii, faculty (indriya) and as praxis-ori-
vi, 250. - completed path of action ented power (bala), vi, 286.
(karmapatha),iv, 144,150, 178.- concentration as factor conducive to
ni~thiintatva, Vyii. 21 ad i, 13. enlightenment (bodhipiik~ika), vi, 283.
completing (upasarµkhylina), ii, 249, concentration as a member of medi-
vi, 242 (completing the teaching tation (dhyaniinga), viii, 147.
[pravacanasyal). concentration with initial inquiry
completion (parisamiipti), end (niryai:ia), (savitarka).;., viii, 183.
iii, 207. concentration: as a wholesome
completion of a certain share of actions thought (kusala) ... , viii, 127.
(samiiptatvarµ karmai:iaI:i), iv, 243. concentration of emptiness
complex, effect of a (siimagriphala), (sunyatii) ... , concentration of empti-
ii, 297. ness of emptiness (sunyatiisunyatii),
viii, 184, 187. (avikalpaka) (five sensory conscious-

anugriihaka, in the realm of fine- nesses [paficavijfianani]), i, 60 Add.;
materiality, i, 19: understanding free from concep-
tualizing activity (avikalpika prajfia),
and dull persons (styana), ii, 164. viii, 193.
concentration associated with enjoy- condition (pratyaya), cause (hetu),
ment (asvadanasruµprayukta samadhi), ix, 241; the four, ii, 299-331; aspect
meditation (dhyana), meditative (akara) of the truth of the origin
attainment (samapatti), v, 8, 43, (samudayasatya), vii, 31, 33, 35.
vi, 222, viii, 132, 144.
condition as the equivalent and
concentration of emptiness of those immediate antecedent (samanantara-
beyond training (asaik~asiinyata- pratyaya), i, 95, ii, 211, 300-306, 315.
samadhi), viii, 188.
condition of dominance (adhipati-
concentration, thought of (samadhi- pratyaya), ii, 307-08; effect of domi-
citta), iii, 132; sign of concentration nance (phala), adhipaja, dominator
(nimitta), i, 48; essential factor of (adhipata), ii, 287,292, iii, 139, iv, 187,
purification of concentration (pari- 193.
suddhipradhana), vi, 297; devoted to
concentration (priya), vi, 214; cultiva- conditioned factors or phenomena
tion of concentration (bhavana), four- (sa111skrta), sametya sa111bhiiya
fold, viii, 192; master in concentra- pratyayaiJ:i krta; i, 11, 29, ii, 222, iii, 55
tion (vasin, vasitva), ii, 121, 122, (instigating conditioned phenomena
vii, 92; object-field of concentration [sa111skrtam abhisa111skaroti]), iv, 4;
(vi~aya), iv, 18, 23; sa111bhiitariipa, i, 21; sa:111skrtatva, ii, 231. - their primary
element of concentration (skandha), characteristics (lak~a9"as) and secon-
ii, 159, v, 100, vi, 297, viii, 128. dary characteristics (anulak~a9"as),
ii, 222, 225, ix, 283. - conditioned lib-
conception (pratisa111dhi), iii, 51; des- eration (sa111skrta vimukti), vi, 296;
cription, iii, 50-53. conditioned fruits (sruµskrtaphala) of
conception, aggregates at (pratisruµdhi- the way of virtuous endeavor
skandha) = existence-as-birth (upa- (sriima9"ya), vi, 241.
pattibhava), iii, 45. conditioning forces, fact of being
conception, binding thought at (prati- conditioned (sa111skara), vi, 126 =
sa111dhibandha), iii, 118, 131; predilec- janana; vii, 87 = cognition without
tion to bind thought at conception conflict ([ara9"ii]jfiana); ii, 217, impe-
(chanda), vii, 34. tus or momentum (vega), quality
conception, thought at (pratisa111dhi- (gu9"a) of the arrow (vaise~ika).
citta), i, 50, viii, 171. conducive to (bhagiya), conducive to
conceptualizing activity (vikalpa) (three merit (pu9"yabhagiya), conducive to
types), i, 60, ii, 115, iv, 39, viii, 193. liberation (mok~abhagiya) or condu-
cive to nirviil}.a (nirvii9"abhagiya), con-
conceptualizing activity consisting of ducive to penetration (nirvedha-
defining (abhiniriipa9"iivikalpa), i, 61. bhagiya), iv, 252, 253; conducive to
conceptualizing activity consisting of improvement (vise~abhagiya), condu-
examining (niriipa9"iivikalpa), i, 60. cive to duration (sthitibhagiya),
conceptualizing activity consisting of viii, 173.
recollecting (ttnusmara9"avikalpa), conducive to duration, meditation
i, 60. (sthitibhagiya dhyana), viii, 173.
conceptualizing activity of that which conducive to liberation (mok~abhagiya),
does,not exist (asadvikalpa), iv, 125. the wholesome conducive to libera-
conceptualizing activity, afflicted view tion (kusala), labhin, iii, 138, iv, 252,
of self resulting from (vikalpita sat- vi, 174, 178, vii, 72, 85.
kayadr~ii), v, 41. conducive to retrogressing (hana-
conceptualizing activity, free from bhagiya), viii, 173.
conduct (ciira), in conduct of a Bhik~u connected with attachment (ragasa:rp-

(bhik~uciira), pii:ic_lapiitiidiciira, vi, 265; yukta) v, 48, vii, 24.
Bhik~u doing the rounds (ciiragata connection (sa:rpbandha) (relationship of
bhik~u), v, 101. cause and effect [karyakarai:iabhava]),
conduct, behavior (carita), in conduct of ix, 276.
thought (cittacarita), i, 47; attachment connection of each prior moment with
(raga), ii, 175, devoted to calm abiding subsequent moments (uttarottara-
(samatha), devoted to insight k~ai:ianubandha), ii, 229.
(vipasyanii), vi, 214, dominated by
greed (lobhacarita), i, 47, etc. connection, contact, sexual union (sam-
sarga), iii, 196, vi, 145; recollection of
conduct, good (sucarita), threefold, one's enjoyments and associates
iv, 48, 135. (caryanusmrti), v, 99; application of
conduct, right (samyakkarmiinta), mindfulness through connection
vi, 147, 284. (smrtyupasthana), vi, 159.
.conduct, settled in one's (vrttastha), consciousness (vijfia = vijfiana), iii, 121.
vi, 142, 147. consciousness (vijfiana) and cognition
confidence (sa:rpbhiivanii), confidence in (jfiiina), understanding (prajfia),
qualities (gui:ia-), ii, 173. ix, 244, 246, 248.
confidence, perfect (avetyaprasiida), consciousness (vijfiana) and mental
iv, 75, vi, 292, ix, 269. events (caitta), i, 28, 30, ii, 177, iii, 95.
confidence, clarification, serenity consciousness (vijfiana) and one who
(prasiida), pellucid/subtle material knows (vijfiatar), ix, 279; ko vijanati
element (rupaprasiida). - member of kasy vijfianam, ix, 276.
the meditation (dhyiina), viii, 158. - consciousness (vijfiana), aggregate of
weak (manda), intense (fivra), consciousness (vijfianaskandha), undif-
momentum of religio~ conviction ferentiated pure sensation, the mere
(prasiidavega), extreme power of con- sensation of the presence of some-
fidence (prasiidagtianarasa), iv, 56, thing indefinite in the ken of our
101, 140. - perfect confidence (avetya- sense-faculties, Stcherbatsky, Logic,
prasiida), vi, 293. - confidence of the ii, 173, Central Conception, 16, 63.
thought (cittaprasiida), confidence of
morality (sflaprasada), vi. 295. consciousness is the perception relative
to each object-field (vijfiana:rp prati-
conflict (rai:ia) (endowed with conflict vijfiaptil;i), i, 30; thought (citta), mental
[sarai:ia] ... ), i, 13, vii, 86. faculty (manas), consciousness
conflict, endowed with (sarai:ia), i, 13. (vijfiana), ii, 177; sa:rpnidhyamatrei:ia
conflict, without (arai:ia), with conflict vijanati, i, 85; ariipin adesastha
(sarai:ia), i, 13-14. sendriyakakayasraya, iii, 135; indriye~u
lak~yate, indriyasa:rpbaddhe sarirade~e
confusion (miic_lhi) = delusion (moha), paricchidyate na vi~ayade~e, i, 74.
chap. v, 41.
consciousness does not see (na
congratulating (anukirtayati) (?), iv, 141. pasyati), i, 83.
conjunction (sa:rpyoga), association paricchinniikara, i, 19, vii, 17.
(sa:rpprayoga), associate (sa:rpsarga), at death, iii, 134--35.
vii, 17; wood and fire, iv, 5; object to
which one becomes connected (sa:rp- consciousness, aggre.gate of (vijfiana-
yogavastu), i, 9, v, 105; sa:rpyukta skandha), i, 30.
alone exists, ix, 280, 285. consciousness, elementary substance
conjunction of the mental organ (vijfianadhatu), i, 50.
(manal;isa:rpyoga) (with the self consciousness, member of (vijfianailga),
[iitman]), ix, 285. iii, 62-63, 76, 85.
connected dependent origination (sii:rp- consciousness, perception-sphere of
bandhika pratityasamutpiida), iii, 65 infinite (vijfiananantyayatana),
viii, 143. conventionally (sad vastu), vi, 139, vii, 4.

consciousness, station of (vijiiiinasthiti), conventional cognition (siirµvftajiiiina),
i, 43, iii, 5, 16--23, 24-26, viii, 139. vii, 4.
consciousness, sustenance of (vijiiiina- conventional cognition (sarµvrtijiiiina),
iihiira), iii, 121. i, 75, ii, 304, v, 14, vi, 143, vii, 10, 12,
consecutive action (pr~thabhiita) (of the 15, 28, 45, 50.
paths of action [karmapatha]), iv, 137. conventional or relative entity, based
consecutively [later], cognition on another (sarµvfti-antaravyapiisraya),
acquired (pr~thalabdha [jiita] jiiiina), vi, 140; nayena, vi, 159; miitra, iv, 5;
vi, 142, vii, 4, 10, 28, 93. conventional truth (satya), vi, 139;
conventional point of view (vasena),
consider filled with (vistiiracitta), existing conventionally (sat), given
vi, 151; consider only (sarµk~epa), entities that exist
vi, 151.
conversion (harai:ia), vii, 110.
consumed (paribhukta), iii, 127.
conviction, informed by (adhimoksa-
consumption of food (abhyavahiira), prabhiivita) opposed to dntiprabhavita
i, 55, iii. 120--21. (informed by the speculative view),
contact (sparsa), defined, iii, 98, iii, 95- vi, 196 (resolve [adhimok~a] = faith
101; and sensation (vedanii), iii, 101- [sraddhii]).
06; ii, 154; member of contact yathe~tam adhimok~o vastunal].,
(sparsiinga), iii, 64, 85, 95; contact viii, 213.
(sparsa) as sustenance (iihiira), iii, 121.
displacement of resolve (iidhimok~ika,
contact (sarµsparsa), see contact (sparsa); gamana), vi, 247, vii, 113; cp. 119.
contact through resistance (pratigha)
and contact through designation false resolve (mithyiidhimok~a),
(adhivacana), iii, 98. ii, 162; hatiidhimok~a, vii, 85.
contact through resistance (pratigha- cooking'(piika), products (piikaja), iv, 7.
sarµsparsa), iii, 98. copulating, embracing, etc. (dvandvii-
contact, six groups of (~at sparsakiiyiil].), linganaiidi), iii, 164.
iii, 95. correct method (nyiiya), aspect of the
contemplating (anupasyanii), vi, 160, truth of the path (miirgasatya), vii, 32-
contemplator (anupasyin). 33, 39.
contemplation (upanidhyiina) (examining correcting (pratisarµstiipana) (of the
[niriipaQ.ii], judgment after contempla- injust [vi~ama]), iv, 47.
tion [sarµfirai:ia]), i, 81, vi, 149,258, corrupt (vina~taka), ii, 259.
vii, 2, viii, 130, 133. corruption (do~a), hatred (dve~a),
content with clothing (civarasarµtu~ti), iv, 128.
vi, 146. humor of the body (do~a), bile, etc.,
contentment (sarµtu~ti), vi, 145. iii, 136.
vice (do~a), defilement (klesa),
continents (dvipas), iii, 145. iv, 199, v, 67.
continents, four (caturdvipaka), iii, 141. fault (do~a), four, fault of an unfor-
continual practice (siitatyaprayoga), tunate plane of existence (durgati-
vi, 254. • do~a), etc., of the beginner bodhi-
sattva, iv, 226.
continuance (anuvrtti), iv, 27
corruption of afflicted views (dr~ti-
continuance (sthiti) (characteristic of ka~iiya), iii, 14, 193.
conditioned phenomena [sarµskrta-
lak~ai:ia]), ii, 223. corruption of the aeon (kalpaka~iiya),
iii, 193, 207.
continue (punal].prabandha), iv, 29.
corruption or stain (ka~iiya), action
contradiction, logical (virodha), ii, 159. which arises from attachment (riigaja
conventional (sarµketika), i, 34. karman), iv, 128.
ka~aya, the five corruptions, iii, 14, craving for destruction (vinii.satr~i;iii.),
193,207. v, 29, vi, 148 (non-existence [vibhava]).
cotton threads (tantu) and cotton ball craving, moistened through (tr~Q.ii-
(pata), iii, 211. abhi~yandita), ii, 271; meditator
counter-agent (pratipak~a), four, v, 103; endowed with craving (uttaradhyiiyin),
shake (vi~kambhana), make distant v, 43; arising of craving (udaya),
(diirikaraQ.a), viii, 200; opposite vi, 147; passionate person (carita),
(vipak~a), counter-nourishment iv, 174,208; piirvakakarman, i, 57;
(anii.hii.ra), v, 99. - member of counter- modes of craving (vicarita), ii, 281,
agent (anga) in meditation (dhyana), iii, 67-68, vii, 36.
viii, 1.57. creation (vivarta) and destruction
counteragent of abandonment (sarµvarta), iii, 170.
(prahii.i;iapratipak~a), v, 103. creation or emanation (nirmita) (sound
counteragent of disgust (vidii~aQ.ii.prati- [sabda]), i, 17, iii, 9, 11, vii, 114, Add.,
pak~a), V, 104. 116, 118-19, 121 (nirmitasya
bhii.~aQ.aiil) .
. counteragent of support (ii.dhii.raprati-
pak~a), V, 103. creation, aeon of (vivartanakalpa), rain,
wind ..., iii, 139, 142, 153, 185.
counting (gai;ianii.), iv, 254; in mindful-
n~ss of breathing (iinapii.nasmrti), crime, deadly (abhithii.na), iv, 201.
Vl, 154. crookedness (kautilya), iv, 128.
counting block (gulikii.), v, 54, Add. crushed (parinunna = P.aripI<;lita), iv, 127.
counting block (vartikii., gulikii.), v, 54 crushing (sarµghiita), hell, iii, 2, 149.
Add. ' cubit, human (puru~ahasta), iii, 178.
courage, having (utsahate), iii, 196. cultivated (prabhii.vyante), vi, 289.
covetousness (abhidhyii.), iv, 135-36, 144, cultivation (bhii.van:l).
148, 166, 169, 178; ii.vi~ta, gata.
four, acquisition (pratilambha), prac-
cow particles (gorajas), iii, 178. tice (ni~evaQ.a), counter-~gent (prati-
crafty (sii.tha), iii, 146. pak~a), expulsion (vinirdhiivana); two
craving (tr~Q.ii), three, v, 29; fourfold others, restraint (sarµvara), inspection
production of craving (utpiida), (vibhii.vanii.), vii, 64; two, actualizing
vi, 147. - desire (priirthanii) which is (sarµmukhibhiivakarai;ia), taking for
not craving (tr~i:ia), v, 39. - avyii.krta, one's cognitive object (iilambanI-
v, 43. karai;ia), vii, 23; comp. ii, 15·7, iv, 255.
in definition of the truth of the cultivation, contemplation, vi, 142,
origin (samudayasatya), cause of re- 144; merit derived from cultivation
existence (abhinirvrttihetu), v, 136-37. (bhii.vanii.mayapm_1ya), etc.
in dependent origination (pramya- combined meditation (ii.kirnii.
samutpii.da), iii, 64, 85. bhiivanii.), vi, 221, 259, vii, 5·5, Vibhii.sii
175. . '
in station of consciousness (vijfiii.na-
sthiti), iii, 23. cultivation of the body (bhiivitakaya),
determines the stage (bhiimi), iii, 8, vii, 65, Add.
viii, 176. cultivation, fullness through (bhiivanii.-
various types of craving to existence paripiiri), vi, 290; abandonment by
(itibhavatr~i:ia), craving for existence cultivation (prahai;ia), v, 11; effect of
(bhava), craving for non-existence cultivation (phala), ii, 297, iv, 249;
(vibhava), vi, 137; in the realm of mental application derived from
desire, iv, 166; male sexual faculty cultivation (maya manasikara), ii, 328,
(puru~endriya)..., i, 57; pervasiveness cultivation as an object of a meritori-
of craving (sarvagii.) ?, v, 32; craving ous work (puQ.yakriyiivastu), iv, 232,
for heaven (svarga), v, 41. 248, stages conducive to penetration
(nirvedhabhagiya), vi, 170; under-
standing derived from cultivation vii, 71, 100 and 108.

(mayiprajfiii), vi, 143, vii, 46. death, existence-as- (mara1_1abhava),
cut off (chrrtatti), are cut off (chidyate), iii, 45, 118, 133, iv,_ 142 (and mrta-
i, 67. bhava), viii, 171; stage of death
cutting off of the thought not being (marai:iavasthii), iii, 118; follows the
associated with being reborn (aprati- decaying of the body (asrayapari-
saiµdhika cittaccheda), iii, 134, unsatis- 1_1ama), iii, 132; thought of a certain
factoriness (dul:ikha), 205. action, iii, 48; entry into the activity
of a former action, iv, 85; acquisition
cutting off the object-referent (artha- of the arhatship (arhattva), of nirvii~a.
ccheda), iv, 103. iii, 133, vi, 262; with mental con-
cyclic existence (saiµsiira), transmigra- sciousness (manovijfiiina), with equa-
tion (pravrtti), ii, 111; being insecure nimity (upek~ii), iii, 131.
(ak~ema), iv, .35. - without person death, thought at (mara1_1acitta), defiled
(pudgala), ix, 271. (kli~ta), etc., ii, 133.
death, premature (antariimaral)a, mrtyu),
ii, 279, iii, 176.
D death, premature or untimely (akiila-
damming of the water of a river mara1_1a), death (mrtyu), ii, 218, iii, 176
(naditoyanirodhavat), ii, 199. death, signs of (mara1_1animitta) of the
dancing, singing and music (nrtyagita- gods, iii, 136; fear of death (bhaya),
vadita), iv, 47. iv, 128; miira of death, ii, 124; mastery
of death (vasitva), ii, 124 (giving up the
darkness (andhakiira) (a visible form life-force [ayurutsarga]).
[rupa]), i, 16.
premature death (antariimara1_1a),
day-and-night (ahoriitra), duration, iii, 176.
diminishing, iii, 157, 173, 179.
deceit (miiyii), ii, 169, iv, 32, v, 91, 93.
death (cyuta or cyuti), with what kind of
deceitful person (satha), question of the,
sensation (vedanii), iii, 131, of those
who are concentrated (samiihita), of v,46.
those without thought (acittaka), 134; declamation (natya), iv, 165.
krame1_1a, 134; splitting of the vital declaration, explicit (ka1_1thokti), iii, 36,
parts (marmacchedena), 135; through iv, 77.
the humors (do~a), 136 ... defeating transgression (piiriijika), iv, 67,
death (mara1_1a) of the factors (dharmas), 95.
iii, 65-66; diverse types of death, defect of meditation (dhyiina-apak~iila),
ii, 219. iii, 215.
gradual death (kramamara1_1a), defiled (kli~ta); are defiled (kli~ta), the
sakrccyuti, ii, 133, 134. defilements (klesa), factors associated
through iyu~yakarmak~aya... sudden with defilements (klesasaiµprayuktas),
death (ii, 217); splitting of the vital the factors having their origin in
parts (marmaccheda), iii, 135; death defilements (klesasamutthas), ii, 297.
through one's own intention (iitma- synonyms of defiled (kli~ta), iv,,255.
saiµcetanii), death through the inten- defiled thought (kli~tacitta), ii, 161,
tion of another (parasaiµq:tanii), 325, v, 71, vii, 18, 23.
ii, 219, vi, 253,255,263. defilement(klesa), action (karman) and
death (mrty'-!), at one stroke (yugapat), phenomenal basis (vastu), iii, 116;
gradual (krame1_1a), ii, 133; iii, 131-36; corruption of the defilements
vi, 171. (ka~iiya), 14, 193; desire (kiima), 8;
death and rebirth of sentient beings, ku~apa, v, 79; exhaustion of defile-
cognition of (cyutyupapiidajfiana), ments (k~aya), 102, 108; thief (caura),
power (bala), superknowledge (abhi- vi, 190; murmur of the defilements
jfia) and clear knowledge (vidyii), (jalpa), iv, 134; state of defilement
(dasa), state of defilements (avastha), beings (arhatas), v, 73; defilements

iii, 63, offspring (ni~yanda), v, 2; having no support (avastuka), vi, 257,
abandonment of defilements vii, 87; joyful defilements (iimoda-
(praha1,1.a), iii,) 15, v, 28, 104, vi, 150; sahagata), v, 84; single defilements
(possession of defilement (prapti), v, 2; (ekaprakiira), 86; heavy defilement
defilement stains (mala), 91; permeat- (guru), light defilement (laghu),
ing factors of defilement (maha- iii, 115; intense defilement (fivra),
bhiimika), ii, 152; miira who is defile- iv, 121, 201; abandoned by the path of
ments (mara), ii, 124, root defilements insight (drgheya), defilements to be
(miila), v, 2; liberation from defile- abandoned by cultivation (bhiivanii-
ments (vimukti), ii, 109; pleasure and heya), v, 13, etc.; weak (manda)
joy of the liberation from defile- clefilement, iv, 121, defilements with
ments (vimukti pritisukha), viii, 193; complete causes (sakalakiira1,1.a), v, 72;
obstructing the defilements perpetual defilements (satata), iv, 201,
(viskambhana), ii, 109, vi, 150; unhappy defilements (sarp.tiipasaha-
disconnection from the defilements gata), v, 84; pervasive defilements
(visarp.yoga), v, 108, vi, 234; activity (sarvatraga), ii, 269, v, 101; defile-
of the defilements (samudacara), v, 2, ments having a real object
vi, 216,263; hana, viii, 177. (savastuka), vi, 257, vii, 87.
defilement (klesa), chap. v. - defilement defilements not having a real object
(klesa), ignorance (avidyii) (iii, 91), (avastukaklesa), vi, 257, vii, 87.
action (karman_ (iv, 136); like a seed defilements to be abandoned by
(bijavat)... , iii, 116; with the six con- cultivation (bhiivaniiheyaklesa),
sciousnesses (vijii.ans), the sensations bhiivaniiklesa, ... , ii, 131,165, vi, 257.
(vedana), v, 54-58; at birth, at death,
iii, 118; support the stream, ii, 123. defilements with complete causes
(sakalakiira1,1.a or -sthiina klesa), v, 72,
defilement, adventitious (agantuka vi, 263; bound by all bondages (sakala-
klesa) and pure thought, vi, 299; bandhana), ii, 180, vi, 194, 275.
bhik~u, iv, 237; the path in the 'realms
(dhatus), ii, 263. defilements, independent (svatantra
klesa), iii, 118, V, 83.
defilement, factor of (siimklesika
dharma), ii, 105, iii, 1 ls°. defilement of others (parasarp.tiinaklesa),
v, 106.
defilement, general (siimiinyaklesa),
v,32,48,81,vii,25. definition (vyavasthii), ii, 230;
vyavasthita, iii, 63, 65, 74, 79.
defilement, perpetual (abhik~1,1.a klesa),
iv, 201; samudiiciirin (nityasam- definitive abandonment (atyanta-
udiicarin), iii, 100. prahii1,1.a), vii, 83; definitively liber-
ated (vimukti), vi, 252; definitively
defileme11.t, personal (sviisarp.tanika stopping (siinti), for a short while
klesa), v. 105-6. stopping (tatkiilasanti), vi, 148.
defilement, small or restricted (paritta- definitive cognition (ayatnajii.iina),
klesa), ii, 165; factors of defilement of vii, 83.
restricted scope (bhiimika), ii, 153.
dejection for their aspect (dainyiikiira-
defilements being active (klesiisam- vartin), v, 95.
udiiciira), v, 28; non-possession of
deliberation (pratisarp.khya), ii, 280.
defilements (asamanviigama) (and
disconnection from the defilements deliberation, cessation due to (prati-
[visarp.yoga]) vi, 234; obstacle consti- sarp.khyiinirodha), exhaustion (k~aya),
tuted by defilement (iivara1,1.a), iv, 202, i, lO, ii, 180, 187, 275, 278, vi, 242 (89
vi, 276; causes for the arising of acquisitions); viii, 190.
defilements (utpattisthiina), v, 72-73, deliberative reflection (vimarsa), inves-
vi, 263. tigation (viciira), v, 63.
perpet1;1al defilement (abhik~1,1.a), delight (nandI), satisfaction
iv, 201; defilements of the perfected (saumanasya), iii, 24, vii, 76.
delights (nandana), park, iii, 161. ii, 201.

delimited, localized in distinct places desire for deliverance or disgust
(paricchinnadesa), ix, 285; akara (sarpvega), iii, 195, vi, 250, 263.
vijfiana, i, 19, vii, 17. desire for food or hunger (jighatsa),
delusion (moha), ignorance (avidya), i, 18.
confused with regard to the truth desire to appropriate (sprha), iv, 167.
(satyeeyu sarpmohal:i), ii, 161, v, 71; 88
(sensation of equanimity [adul:ikha- desire, attachment to (kama-adhyava-
asukha]); and the.paths of action, saya), i, 41; domain of desire (avacara),
iv, 121, 147 (pm_1yabuddhi and moha). iii, 9; realm of desire (apta), ii, 129;
flux of desire (asrava), v, 73; birth of
delusion (sarpmoha), iii, 67, v, 71, desire (upapatti), iii, 166; grasping of
vii, 144. desire (upadana), v, 76; flood of desire
delusion connected with the future (ogha), 75.
(aparante sarpmoha), vii,108. desire, little (alpecchatii), vi, 145.
demerit (adharma) and merit (dharma), desire, object of (kiimagui:ia), i, 43, iii, 7,
Vaiseeyika, iv, 7. 86, 166, v, 3; predilection for the
transgression (adharma), iv, 155; raga, objects of desire (chanda), 84, and
iii, 207. covetousness (abhidhya), iv, 166.
demi-god (asura), which plane of exis- desire, thoughts of (smarasarpkalpa),
tence (gati), iii, 11, Add.; city (pura), vi, 264, 289.
159. desire, yoke of (kiimayoga), v, 75, 77.
dependent (paratantra), iv, 57. desires, enjoyer of (kiimabhogin,
dependent origination (pratityasam- kamopabhogin), iii, 7, iv, 69.
utpada), etym. iii, 78; iii, 60-118 destined for the perverted (mithyatva-
(members of dependent origination niyata), iii, 137, iv, 177, 203.
[ailga], momentary dependent origina-
tion [keyai:iika], dependent origination destruction (saqivartana), dissolution,
pertaining to states [avasthika], depen- disappearance, destruction (sarp-
dent origination as being unconditioned vartanI), dissolution, of the aeon
[asarpskft:a], etc.), vi, 161, viii, 138. (sarpvartakalpa), iii, 90, 181-83, 210,
214,216.
dependent origination, connected
(siirpbandhika pratrtyasamutpiida), destruction (vikopana, vipiidana), iv, 205,
iii, 65 213.
deplacement (prasarpai:ia), expansion destruction (vipiidana = vikopana),
(vyiihana), i, 23. iv, 205,213.
deportment (Iryapatha), ii, 320, iv, 164. destruction by the characteristic
(lakeyai:ianirodha), i, 35, ii, 223.
derivative material elements or derived
material form (upiidiiyariipa), i, 18, destruction not due to investigation
ii, 313, iv, 27. (asarpkhyaya k~aya), viii, 189.
derived material elements (bhautika), destruction or loss (vinasa), spontaneous
see fundamental material elements
destruction (akasmika)?, iv, 5.
(mahabhiita). detachment (vairiigya), iii, 131, iv, 118,
derived and fundamental material vi, 130, viii, 165 (hani, parihai:ii...~.
elements, i, 22, 63-66, ii, 146, 149, detachment (viraga), ii, 283.
Vyii. ii, 49 (opinion of the yogacara- detachment, pleasure arisen from
ciftas); 252; 313, iii, 102, iv, 26; iitta- (vivekasukha), vi, 259.
mahiibhautika, vii, 114, Add.
detachment (vitaraga), person detached
derived sound (upadiiyasabda), ix, 263. from attachment (vitaragapiirvin),
desire (prarthana), v, 32, 39. ii, 127, 136, iii, 196 (detachment
desire for deliverance (niI:isrti-icchii), through the mundane path [laukika] ... ),
v, 14; gift given by a detached person
(diina), iv, 238. dharma, etym. i, 4, Add.

detachment, mundane (laukikavitarliga), indriyadharmii indriyiivasthiivi§e~iil}.
iii, 196. kiiritravue,a vii, Vyli. ii, 29.
deterioration (blidhanartipal).a), i, 25, 45. recourse in the dharma (pratisaral).a),
deterioration (jarli), characteristic of ix, 247, comp. vi, 178 (dharma = logical
conditioned phenomena (samskrta- reasoning [yukti] and scriptural author-
laksana), ii, 222; deterioration-of- ity [iigama]).
deterioration (jarlijarli), 225. threefold, dharma as teaching
determination (viniscaya), determina- (d~sanadharma), dharma as practice
tion of the person (pudgalaviniscaya), (pratipattidhamma), dharma as fruit
ix, 227; arthaviniscaya, i, Vyli. 13. (phaladharma), vii, 91.
determined (niyata), retribution which dharma as fruit (phaladharma) =
is certain (niyataviplika), action the nirviil).a =paramlirthadharma (ultimate
effect of which is to be experienced dharma) = object of taking refuge
at a particular time (niyatavedaniya (saral).agamana), i, 4, iv, 78.
karman), iv, 115-16, 120, 123. · object of confidence (praslida),
factors determined from a fourfold vi, 293.
point of view (dharmlis catu~ke viewed by the noble ones (iiryas), .
niyatlil;i), ii, 260. iv, 208.
assuredly wrong views (niyatli micchli- thing, essence (dharma) and perma-
ditthi), iv, 203. nent substantial entity (dharmin), ·
deva (god), chap, iii, especially p. 16 and iii, 142, ix, 261; the factors (dharma)
foll., the stations of consciousness and the time periods, v, 52; the
(vijiianasthitis). - death, death principal or root factor (mflladharma)
approaching (cyavana), signs (nimitta), and the characteristics (lak~al).as),
iii, 136, iv, 183; sharp faculties, ii, 222.
vi, 271; kavac;fiklirlihlirabhak~a, all the abhidharma is only discern-
viii, 140; nourishing oneself with ment of the factors (dharm~pra-
material food (kric;ilipradil~ika), ii, 219. vicaya), i, 6.
- relationship to the gods of the merit (dharma) within the Vai§e~ikas,
diverse stages (bhilmis), iii, 168; five iv, 7, ix, 295.
signs which differentiate the gods for dharma, taking refuge in the (dharma-
whom death approaches, iii, 137. saral).agamana), iv, 76, 78, vi, 292;
aciropapanna, three thoughts, iv, 174. causal relationship or production of
devotion (bhakti), declaration of devo- the factors (sarp.keta), iii, 57, ix, 260;
tion (bhaktivlida), iv, 245, ii, 313. assembly with the gods (sarp.giti),
iii, 39; homogeneity of factors (sabhii-
dharma as an effect, having (saphala- gata), ii, 196; conversation with the
dharma), not having dharma as an gods (siirp.kathya), iii, 39.
effect (aphaladharma), ii, 277.
diamond ring (vajravlilaka) (grammar),
dharma as fruit (phaladharma) = nirvana, iii, 7.
iv, 78, vii, 91. ·
diamond throne (vajrlisana), iii, 145,
dharma as teaching (desanlidharma), iv, 231.
vii, 91.
diamond, body whose bones are like
dharma, doctrine; proclaiming what is (vajraslirlisthisariratli), vii, 84.
good or bad (dharma-adharina-
prakasayitar), iv, 240; pursuers dichiliocosm, middle universe (dvi-
through their own understanding of sahasra madhyama lokadhlitu), iii, 170.
the doctrine (anusiirin), iii, 177, difference in relative dependence
vi, 193,213; anusmft.i, iv, 248; perfect (anyonylinyathlitva), v, 54.
confidence in relation to the dharma difference in state, as a (avasthli-
(dharme 'vetyapraslidal;i), vi, 293. anyathika), difference (anyathlitva),
English-Sanskrit Index-Gldssary 2807
anyathiivadin, v, 53. (ekiibhisamaya), vi, 187.

difference of nature, distancing through dirghiiy~as, iii, 205.
(vailak~ai:iyadiirata), v, 107. disagreeable sensation (asiitii vedanii),
different in body (niiniitvakiiya), differ- ii, 113. .
ent in ideation (niiniitvasaiµjfiii), disastrous, being (vyasanibhavati), iv, 84.
saiµjfiin, iii, 16-17, v, 89.
discarding (tyiiga = abstention [viratil),
difficult to distinguish (duravadhiina), iv, 83.
discerned only with difficulty
(durlak~ya), difficult to distinguish discarding, merit produced through
(duJ:ipariccheda), difficult to cognize (tyiigiinvaya pui:iya), iv, 244.
(durjfiiina), ii, 156, 159. disciple (vineyakiirya), ii, 124; vasiit,
dike (setu), abstention from transgres- i, 27.
sions is like. a dike (setubhiitii virati), disconnection (visaiµyoga), apti, acquisi-
iv, 17, 25. tion of disconnection (liibha), v, 108;
dike, destruction of (setusamudghiita), possession of disconnection (priipti)
iv, 17. (and the two paths), ii, 134, 276,
iv, 132, vi, 190,233 (twofold), 235
diligence, heedfulness, vigilance (disconnection from); effect of discon-
(apramada), wholesome permeating nection (phala), ii, 276,291, iv, 191.
factors (kusalamahiibhiimika), ii, 257;
member (anga) of the fasting (upa- disconnection (visaiµyoga) = cessation
viisa), iv, 67; necessary for those in of self (satkiiyanirodha), vii, 70; =
training (saik~a), vi, 259. cessation due to deliberation (prati-
saiµkhyanirodha), nirviiI_la, i, 8, ii, 278;
diminution (apacaya, upaghiita), i, 69. is an efficient cause (kiirai:iahetu),
diminution (apakar~a), iii, 193. ii, 248; is an effect (phala), ii, 275.
diminution of the life-expectancy in disconnection (visaiµyoga) and abandon-
the aeon of duration (kalpa-apakar~a), ment (prahai:ia), complete knowledge
iii, 192; shortening of the life expec- (parijfiii), v, 66, 109.
tancy (apahriisa), 206. discontent (apratyaya), vii, 76.
direct perception (dr~ta = pratyak~a), d,iscontent (arati), sympathetic joy
iv, 5; and cognized (vijfiata) (that (mudita), viii, 196; v. 89, 99.
which is attained by the eye sense-
faculty (cak~uJ:isaiµprlipta], that which discontented (asaiµt1.1~ti), vi, 145.
falls within the range of the eye sense- discourse, ground of (kathiivastu),
faculty [cak~uriibhiisagata]), i, 85; seen, object-field (vi~aya), i, 13.
heard, cognized, known (dHtasruta- discursive person (vitarkacarita) through
vijfiiitamata), iv, 160. predominance of conceptuality
direct perception (pratyak~a), iii, 213, (vitarkabahula), those with abundant
iv, 5, ix, 231. discursive.ness (adhika), vi, 148-49.
direct realization (abhisamaya), v, 110, disfavorable (aprasiidika), iv, 128.
vi, 122, 185; satya, eka, anupiirva, disgust (nirveda) and detachment
darsana, iilambana, kiiryiibhisamaya. (viriiga), vi, 301.
direct realization, end of (iibhisamaya- disgust, counteragent of (vidii~a~ii~
antika), receptivity (k~iinti), vii, 2, pratipak~a), v, 104.
cognition Giiiina), 50-52, Add.
dispersion (viprakTri:ia) (atoms), v, 61.
direct realization as insight (darsana-
displacement (gamana) and gantar,
abhisamaya), vi, 186.
ix, 279; three, displacement of resolve
direct realization of unsatisfactoriness (iidhimok~ika), etc. vii, 113; perfection
(duJ:ikhiibhisamaya), vi, 187-88. of movement (gamanasaiµpad), vii, 83
direct realization of the truths (satya- (avrta, akiisa, etc.).
abhisamaya), vi, 185. displeasure (iighiita), synonyms, vii, 76;
direct realization of the truths, a single vastu, ii, 158, iv, 183.
displeasure (duJ:ucha); that pleasure iv, 213.

(sukha) exists (thesis that everything is dividing themselves (vyagra =
exclusively suffering [ekiintaduJ:uchatii] niiniimati), iv, 211.
refuted, vi, 129, 131, Add.; defined, to
be adverse to the noble ones (iiryaprati- divine abode (divyavihiira), vi, 259.
kiila), vi, 127; du!J.kha = phalabhiitii!J. divine eye (divyacak~us), divine ear
skandhii!J.. - svayruµ krtam, iv, 185. (srotra), superknowledge (abhijfiii),
dispute, two roots of (viviidamiila), i, 41. iii, 47, vii, 99, 106-7, 123, viii, 194. -
illumination of the divine eye
dissatisfaction (daurmanasya), faculty (divyacak~uravabhiisa), v, 63.
of sensation of dissatisfaction
(daurmansyendriya), ii, 115, 125, 130, division, spatial (digbhiigabheda), i, 93.
iv, 125-27, vi, 145; pondering (upa- doctrinal body (dharmakiiya), iv, 77,217,
viciira), iii, 108; actions to be sensed as 240, vi, 297, Add., vii, 79, 81;
dissatisfaction (vedaniya karman), abhinirvartaka (?), iv, 240; five parts
ii, 125. (paficabhiiga), vi, 297.
dissatisfaction (durmanaskatii), ii, 131. doctrine, receptivity to (the cognition
dissimilar moment of thought of) the (dharma[jfiiina]k~iinti), iv, 131,
(visabhiigacitta), ii, 208; different vi, 179; wheel of dharma (cakra),
person (iisraya), iv, 63. vi, 245; eye (cak~us), iv, 74; predilec-
tion (chanda), affection (sneha), affec-
dissimulation (siithya), ii, 169, iv, 128, tion (preman), delighting (abhirati),
v, 93. iii, Kar. 40, Vyii.; cognition of the
dissociated (viprayukta), Vyii. ii, 74, factors (jfiiina), v, 35, vi, 180, vii, 5
cittam iva cittena ca viprayuktii iti. Add., 13; receptivity to the cognition
distancing (diiratii), diverse, i, 36, Add., of the factors (jfiiinak~iinti), vi, 179;
ii, 316, iv, 31, v, 106; diire dharmii!J. ... , giving the dharma (diina), iv, 252;
v, 107; setting aside (diirikarana), teaching (desanii), iv, 138,252,
vi, 145, 200; counter-agent ot'distanc- viii, 195.
ing (diiribhiivapratipak~a), v, 104. Doctrine, True (saddharma), confusion
distancing through difference of nature in regard to Scriptures, iii, 40.
(vailak~a1,1yadiiratii), v, 107. Doctrine, True (saddharma), twofold
distancing through opposition (vipak~a- (dvividha), scripture (iigama), realiza-
tvadiiratii), v, 107. " tion (adhigama), viii, 218.
distinction (vise~a), factors connected doctrines (dr~iigata), etad agrarµ dHF-
with concentration (samiidhisamnisrita gatiiniim ... , v, 40.
gu1,1a), pure or impure, v, 27, vi,'273. doing bad to another (paropaghiita),
distinction (vyavasthii), vyavasthiina, iv, 137.
distinguishing (pariccheda), ii, 183, dominant power (iidhipatya), dominator
Vyii. ii, 79. (iidhipiita), predominant power
distinctive condition of the corporeal (adhikaprabhutva), ii, 107, the
basis (iisraya-avasthiivise~a), ii, 214, indriyas, ii, 103, 288, the actions,
ix, 275. iii, 13.
distracted (vyiik~epa), iii, 196. domination over the cognitive object
(iilambaniibhibhavana), viii, 213, direct
distracted thought (vik~iptacitta), realization (abhisamaya), vi, 186.
cadaver which is torn asunder paripi1,1cjita, vyavacchinna, sarµbhinna-
(vik~iptaka), cittavik~epa; differs iilambana, iii, 108, 113.
from cittak~epa; i, 20, ii, 162, iv, 127,
vi, 149, 155, 286, vii, 18. dominion (avacara), in kamiivacara,
iii, 7.
disturbance (vikopa) of the fundamental
material elements (mahiibhiffas), done (krta) and accumulated (upacita),
iv, 126. · iv, 136.
dividing the assembly (par~adbheda), done at random or in haste (sahasii krta),
iv, 243. effect [vipiika], effect of dominance

doubt (kiink~ii and vicikitsii), vi, 189. [adhipati], effect of equal outflow
[ni~yanda], effect of human action
doubt (vimati, vicikitsii), v, 2, 31. [pauru~a], effect of disconnection
doubt (vicikitsii), proclivity of doubt [visaiµyoga]), iv, 185; ii, 297, four
(anusaya), hindrance of doubt effects different from the five, effect
(nivara9a), fetter of doubt (satp- of the base (prati~\hii), effect of the
yojana), v, 3, 71, 82, 98. preparatory practice (prayoga), effect
dream (svapna), iii, 44, king Krkin's ten of a complex or complete assemblage
dreams, etc. (siimagrI), effect of cultivation
(bhiivaniiphala); four fruits of the way
dream of a cloth (patasvapna), iii, 44. of virtuous endeavor (sramai:iya),
dream of a quarrel (kalahasvapna), vi, 242, ii, 134-38.
iii, 44. whether the unconditioned pheno-
dream of a well (kiipasvapna), iii, 44. menon (asaiµskrta) is an effect (phala),
dream of a young elephant (kalabha- ii, 286; effect of the path (miirga-
svapna), iii, 44. phala), ii, 276, vi, 241. ·
dream of sandalwood (candanasvapna), taking or projecting an effect (phala-
iii, 44. parigraha), giving forth or producing
an effect (prayacchana), ii, 293, 294;
dream of the monkeys (markatiibhi~eka- effect of action, distant effect (vipra-
svapna), iii, 44.
kr~ta), etc. iv, 116.
drop of blood (rudhirabindu), iii, 53.
effect of a complex or complete assem-
drowsiness after a meal (bhakte blage (siimagrlphala), ii, 297.
'samatii), v, 89, 99. effect of accumulation (aupacayika)
duration of the True Doctrine (sad- (material form [riipa]) i, 69, ii, 125,
dharmasthiti), viii, 218. 290, 301, iii, 127, vi, 157.
duration, aeon of (vivrttavasthii) (uni- effect of action (karmaphala), iv, 174,
verse [lokadhiitol:i]), iii, 186. 191, V, 63.
duration, momentum of the period of efficacious cause (kiiraka hetu), ii, 277,
(sthitikiiliivedha), ii, 121. 288.
duration, susceptible of (kiila-antara- efficient cause (kiira9ahetu), ii, 245, 288,
sthiivara), ii, 123; apadesa, ix, 246; 293, 299, 307.
period of time (avadhi), iv, 62; tem- effort (prayatna), proceeding from
poral distancing (diiratii), v, 107. initial inquiry (vitarka), ix, 294.
duration-change (sthityanyathiitva), effort (saiµskara, abhisaiµskara, pra-
ii, 223. yatna), v, 80; saipskiiriii;iiitp
duration-of-duration (sthitisthiti), ii, 225. pra&rabdhi~ = prayatniiniitp
dust (rajas), color (van:ia), i, 16; vyuparama~.
rajodhiilivrHi, iv, 187. effort, acquired through (yiitnika),
acquired through application (prii-
yogika), ii, 320.
E effort, realized through (yatnasiidhya),
vi, 173.
earth (prthivI) and elementary substance effort, right (samyakpradhiina), vi, 283.
earth (prthividhiitu), i, 21, 23, ii, 146,
iii, 75 . . egotism (asmitii) and afflicted view of
earth (pfthivI) and odor (gandha), self (satkiiyadr~ti), v, 31.
ix, 288. eighth noble one (a~tamaka), vi, 201.
earth-food (parpa\aka), iii, 205. element of the mental faculty (mano-
earth-nectar (prthivirasa), iii, 205. dhiitu), i, 31-32, 74, 95.
effect (phala), ii, 275 and foll. (ripened element (dhiitu), the eighteen elements;
meaning of the word dhiitu, i, 37; emanation, thought of (nirmai:iacitta),

enumeration and characteristics, ii, 265, 292, 317, iii, 9, vii, 115-22,
visible (sanidarsana), resistant (saprati- viii, 163.
gha), etc., i, 51; the 62 elements emanator (nirmatar), vii, 121.
arranged in the eighteen elements,
i, 49; dhiitukusala, i, 48 (Vyii). emancipation, definitive (nairyai:iika),
aspect of the truth of the path
five pure dhiitus, faith (sraddhii), etc. (miirga), vii, 32-33, 38. - fearlessness
four elementary substances (dhiitus), in declaring the path conducive to
earth (pp:hivI), etc., i, 23; their dis- emancipation (pratipadvyiikarai:ia-
equilibrium (vai~amya), iii, 136, va1s_aradya), vii, 75.
iv, 127. embarrassment (lajja), ii, 172; lajjitva-
six dhiitus, prthivI, etc., i, 49. vipiidana, iv, 205.
three realms (dhiitus), kiima, etc.; embracing (parigrahana) of one action
meaning of the word, definition of by resolution (prai:iidhana), vi, 179.
the three realms, iii, 6-7. - relation- embryonic stage (yuvan), ii, 255.
ship of the diverse dhiitus, mahii-
bhiitas, iii, 184; succession of embryonic stage, fifth (prasiikhii),
thoughts, ii, 316. - proclivities ii, 255, iii, 63.
(anusayas) of the diverse dhiitus, v, 9; embryonic stage, first (kalala), etc.,
faculties (indriyas), ii, 129. - higher ii, 255, iii, 51, 58, 62, Add., iv, 119,
realms (dhiitus), ii, 219, vi, 250, etc. - Add., 213.
going beyond a realm (dhiitu-ati- embryonic stage, third (pesin), ii, 255,
krama), going entirely beyond a realm iii, 63.
(samatikrama), transmigration (sarµ-
embryonic state, second (arbuda), ii, 255,
ciira), ii, 329, v, 115, vi, 207,220. -
iii, 62; blistering (arbud11), hell,
retrogressing from the higher realms
iii, 154, 176; afflicted view (dr~ti),
(dhiitupratyiigamana), ii, 328. - dissolu-
abscess of bad morality (sTiiirbuda),
tion of the realm (dhiitusarµvartanI),
iv,211.
iii, 182, 184.
emergence (unmajjana), iii, 66, vii, 33.
those who obtain nirvana after
in
having barely arrived the realm of emptiness (siinyatii), ix, 250-51; = gate
of liberation of emptiness
fine-materiality ([riipa]dhiitugatal_l
parinirvati), iii, 39. (siinyatiivimok~amukha), ii, 166, v, 30;
concentration of emptiness (siinyatii-
element of detachment (viriigadhiitu),
samiidhi), concentration of emptiness
element of abandonment (prahai:ia- of emptiness (siinyatiisiinyatiisamiidhi),
dhiitu), element of cessation (nirodha-
viii, 184, 188.
dhiitu), vi, 301; element of nirvai;ia
(nirvai:iadhiitu). empty aeon (siinyakalpa), iii, 188; notion
of empty (siinyabuddhi), ii, 235.
fallen into a realm (dhiitupatita),
transcendent to a realm (apatita), empty, aspect (siinya akiira, vii, 31-33.
connected with a realm (iipta), not encounter (nipiita), nipatanarµ vi~aye,
associated with a realm (asarµpra- i, 53.
yukta), ii, 187, iv, 27, vii, 28-29. endowed with methods (yukta) (= en-
element of abandonment (prahai:ia- dowed with proofs [upapattiyukta] or
dhiitu), vi, 241, 301. endowed with means [upiiyayukta]),
element of detachment (viragadhiitu), vii, 33.
vi, 301-2, Add. (prahai:ia and nirveda). enduring (sthiti) (living [yiipanii]) and
elementary substa'nce consciousness sustenance (a.hara), iii, 119, 123.
(vijfiiinadhatu), i, 50. energetic (abhiyukta), vi, 211.
efophant, young (gajapota), iii, 44. enjoying pleasures provided by them-
emanation, mastery of (nirmai:iavasitva), selves (nirmai:iaratayas), gods, iii, 1,
vii, 83. 164, 166.
enjoyment (paribhoga), one bite of food iii, 118.

(ekagrasa), ekapar~i;ii, iv, 97; pari- envy or jealousy (rr~ya) and selfishness
bhoganvayapui;iya, iv, 15,245; use of (matsarya), v, 81; fetters of envy or
odor (gandhaparibhoga) in the realm jeaousy and selfishness (sarµyojana),
of fine-materiality, i, 55. 83.
enjoyment (upabhoga), retrogressing equal (samasama), iii, 299.
from the enjoyment (upabhogapari-
hai;ii), i, 27, ii, 110, 112, vi, 267 (enjoy- equal outflow (ni~yanda), effect of equal
ment of the meditative attainment of outflow (ni~yandaphala), ii, 289-90,
nirvai;ia [nirvai;iasamapatti-]). iv, 186, 191, vi, 220, ix, 297-98. -
cognition acquired consecutively
enjoyment for its ripened effect, action (pr~thalabdha jfiana), vii, 10.
having (bhogavipaka karman), ii, 120;
death through exhaustion of enjoy- equal outflow, of (nai~yandika),
ment (bhogak~ayan marai;iam), ii, 218; nai~yanditva, i, 69, ii, 243, 290.
bhogavyasana, iv, 188. equality (samatva), samavrttitva, vii, 78.
enjoyment or dealings (sarµbhoga), with equanimity (upek~a), three, ten, ii, 159.
the bhik~us, iv, 97. as immeasurable (apramai;ia), viii, 196;
enlightenment (bodhi), vi, 282 (three- as member of enlightenment (sarµ-
fold), 288, 298, vii, 90. bodhyatiga), vi, 283, cp, 153, as mem-
ber of meditation (dhyanatiga),
member of enlightenment (sarµbodhi- viii, 148, 197; sensation (vedana):
atiga), ii, 158, iv, 68, vi, 281, Add., faculty of equanimity (upek~endriya).
vii, 23. .wholesome thought associated with
enlightenment, member of (sarµbodhy- equanimity (kusaladharma) (balancing
atiga), ii, 158, vi, 283. of thought [cittasamata]), ii, 159.
enmity (upanaha), v, 93. equanimity preceded by deliberation
entering into the womb, intermediate (pratisarµkhyaya upek~a), equanimity
beings (garbhavakranti), four, iii, 37, not,preceded by deliberation (aprati-
54-56. sarµkhyaya upek~a), iii, 114, viii, 148;
equanimity resting on unity (ekatva-
entity, real (dravya), i, 16, 18-19, ii, 147, sarµnisrita), equanimity resting on
260, iii, 142, v, 53, vi, 140, ix, 290. variety (nanatvasarµnisrita), iii, 115.
entry (pravesika), viii, 215. equanimity (sarµskaropek~a), ii, 159,
entry of consciousness (vijfianavakranti), viii, 148 (joy that is free from tilting
iii, 88. toward any object [anabhogalak~ai:ia
priti~]).
envelopment (paryutthana), v, 4.
equanimity not preceded by delibera-
envelopment (paryavasthana) and pro- tion (apratisarµkhyaya upek~a), iii, 114.
clivities (anusaya); the independent
envelopments (svatantra); the aban- equanimity, complete purification of
donment, iii, 118, v, 3-4, 28, 31, 81, (upek~aparisuddhi), viii, 148.
83, 89-91; associated with (paryava- equanimity, pondering of (upek~a-
sthita, sarµprayukta), iii, 91; four upavicara), iii, 108.
independent envelopments (sva- equanimity, susceptible to be sensed as
tantra), iii, 118. (upek~avedaniya), ii, 125.
envelopment of killing (vadhaparyava- equivalence or sameness (samata), five
sthana), v, 28: 31. of the thought and thought-
envelopments (paryavasthana) and pro- concomitants (citta-caittas), ii, 178.
clivities (anusaya); the independent equivalent and immediate antecedent
envelopments (svatantra); the aban- (samanantara) and immediately fol-
donment, iii, 118, v, 3-4, 28, 31, 81, lowing (nirantara), ii, 306.
83, 89-91; associated with (paryava-
sthita, sarµprayukta), iii, 91; four inde- eradicating thought (parityagacitta),
pendent envelopments (svatantra), sattvaparityagapravrtta papasaya,
iv, 150, 153, 164, 213.
erroneous attribution, afflicted views excrement (ni~yanda), iii, 119.

being an (samiiropika drey~i), v, 18. exercise, repeated (abhyiisa), fourfold,
escape or going forth (nil_isarai:ia), aspect vii, 83.
of the mundane path, vi, 239; one of exertion, right (samyagvyiiyiima), ii, 159,
the aspects of the truth of cessation vi, 283.
(nirodhasatya), vii, 32-33, 37. - v, 20,
viii, 141, liberated from the mode of exhaustion (tandrT), v, 89, 99.
existence (bhava), from material form exhaustion (k~aya), ii, 285. - cognition
(riipa), from all existences (sarva), of exhaustion (k~ayajiiiina), vi, 230,
from any existence (atyanta), not 282, vii, 4-5, 7, 12, 14, 26, 43, 61-62;
from all existences (asarva), not from cognition of non-arising and of
any existence (anatyanta). - having exhaustion (k~ayiinutpiidajiiiina), i, 82,
for its antecedent the notion of • iv, 180.
escape (nil_isarai:iamanasikarapUrvaka), exhaustion, thought causing (paryii-
ii, 200. diinarp cetasas), ii, 176; paryiidiiya,
esteeming of such things as bad views v, 85, vi, 259, 265.
(dr~tipariimarsa), v, 18, ix, 262; existence (bhava) = appropriative
parisuddhi, iv, 189, vi, 297, viii, 130; aggregates (upiidiinaskandhas), i, 14;
those who have attained through become delivered from existence
views (priipta), vi, 196,252,274. through existence (bhavena bhavasya
eternal, the world being (sasvato lokal_i), nil_isarai:ia), viii, 141.
ix, 267. eighth existence (a~taniabhava),
eternal, unconditioned factors are (nityii iv, 203.
· dharmii asarpskrtiil_1), i, 100. existence (bhava) = existence of
eternality, belief in (sasvatadr~ti), rebirth (punarbhava), existence of
ix, 270, see afflicted view of holding action (karmabhava), v, 1.
to an extreme (antagriihadr~ti); eter- four (intermediate existence, etc.
nalist (siisvatavadin), v, 14; extreme [antariibhaviidi]), iii, 31, 117; seven
view of eternality (siisvatiinta), ix, 265. (hell beings, etc. [niirakiidi]), 13, 36.
eunuchs (pai:i<;lakiidayas), ii, 105, 121, existence (bhava), member of the
175, iv, 103, 203, 205. dependent origination (prafityasamut-
even (siita), i, 16. piida), iii, 64, 87.
everyday language (lokabhii~ii), ii, 238. existence-as-death (marai:iabhava),
examination (nidhyiina) = certainty that iii, 45, 118, 133, iv, 142 (and mrta-
comes from examination (nifirana), bhava), viii, 171; stage of death
vi, 144 (yukti-); comp. reflecting on (marai:iavasthii), iii, 118; follows the
the factors (dharmanidhyiina). decaying of the body (iisrayapari-
i:iama), iii, 132; thought of a certain
examination (nifirai:ia), vi, 144. action, iii, 48; entry into the activity
examination, mental conversation of of a former action, iv, 85; acquisition
(parye~aka manojalpa), ii, 175. of the arhatship (arhattva), of nirvai:ia,
examination; judgment after contem- iii, 133, vi, 262; with mental con-
plation (sarpfirai:ia), i, 81, vii, 2, sciousness (manovijiiana), with equa-
viii, 130. nimity (upek~ii), iii, 131.
example (dr~tanta), diverse, vi, 121,264, existence, eighth (a~tama bhava), iv, 203,
etc. vi, 174, 200.
excellent (prai:iita), good (subha), stain- existence, flux of (bhava-iisrava), v, 73-
less (amala), iv, 255; aspect (iikiira) of 74; flood of existence (ogha), yoke of
the mundane path, vi, 239; of the existence (yoga), v, 75; wheel of exis-
truth of cessation (nirodhasatya), tence (cakraka), iii, 59; craving for
vii, 32, 33, 38. existence (tr~i:ia), itibhavatr~i:ia, v, 29,
vi, 148 (may I be Indra!); afflicted
excess of food (atyasana), ii, 218. view of existence (dr~ti), ix, 265;
attachment to existence (raga), v, 8. expression (adhivacana), vii, 93; contact

existence, intermediate (abhinirvrtti) (sarµsparsa), iii, 98.
and birth (upapatti), iii, 123, iv,·120 external (biihya) and internal (adhy-
Add., vi, 137; ripened in the inter- iitmika), i, 73; being disrupted (biihyii
mediate existence (vedaniya karman), bhiiviil_l), iv, 187.
vi, 216; cause (hetu), vi,' 137; fetter extraordinary factors (adbhutadharma),
(sarµyojana), iii, 123. vii, 84.
existence, intermediate (antarabhava), eye (cak~us), cognition (jfiiina) ... , vi, 246,
iii, 14, 31, 36--50, 118-19, 131, iv, 119, 248, Add.
176, vi, 201,216,220, vii, 103, ix, 258.
eye in a peacock's tail (mayiiracandraka),.
existence, member of (bhavangas), i, 2, ix, 284.
twelve, iii, 69, ix, 250.
eye, divine (divyacak~us), divine ear
existence, mode of (bhava) (dharmasya), (srotra), superknowledge (abhijfiii),
v, 53-54. iii, 47, vii, 99, 106--7, 123, viii, 194. -
action (bhava) and agent (bhavitar), illumination of the divine eye (divya-
ix, 279. cak~uravabhiisa), v, 63.
existence, new (punarbhava), projecting eye, fleshly (miirµsacak~us), i, 65,
a new existence (ak~epa), new exis- vii, 123.
tence produced from (nirvrtti), eye, superknowledge of the (divine)
iii, 126; predilection for a new exis- (cak~ur-abhijfiii), vii, 107, viii, 192;
tence (chanda), vii, 34. iibhiisagata, i, 85; eye sense-faculty
existence, the word (astisabda), v, 58; (indriya), i, 65, 81, 85, ii, 104, 107;
speaking of the non-existence element of the eye (dhiitu), i, 80,
(abhiiva) of the sound, ii, 283. iii, 13; visual consciousness (vijfiiina),
existing in and of themselves (dravyatas, i, 19, 46, iii, 99, vi, 263 (fourfold
svalak~a1.iatas), ii, 213. siimagrI), viii, 151; contact of the eye
(sarµsparsa), iii, 98; attained by the
expansion (vyiihana) (elementary sub- eye sense-faculty (sarµpriipta), i, 85.
stance wind [vayudhatu]), i, 22, ii, 146.
experienced (vedaniyata) (in and of itself
[svabhiiva]), iv, 113.
experienced or sensed (pratisarµvedana),
F
ii, 110; adhyiitmarµ pratisarµveditarµ facile expression (muktam abhilapati),
sukhiidy asamiihitacittena, iv, 162; muktiibhiliipitii, muktapratibhiina,
riipapratisarµvedin, na riipariigaprati- vii, 91.
sarµvedin, iv, 113. factors (dhannas) unique to the buddha,
explicit meaning (nitiirtha), vibhaktiirtha, vii, 66--85, 67 Add.; difference of the
iii, 61, 75, iv, 96, ix, 246-47, Add. buddhas, vii, 79.
explicit meaning, not of (anitiirtha), factors conducive to enlightenment
iii, 61, ix, 247. (bodhipiik~ika), vi, 158, 282, 290.
exposition (nirdesa), various (biihulika), factors of those beyond training
ii, 247; complete exposition (pari- (asaik~adharma), iv, 130.
piifl}a), incomplete definition factors, causation of (dharma-samut-
(siivase~a), iii, 76; exposition through piida), four ways of causation, ii, 297;
efficacy or function (karmapra- common characteristics of factors
bhiivita), exposition thr.ough intrinsic (siimiinyalak~a1_1a), viii, 200; skandha,
natur.e or essence (svabhiivapra- i, 46, vi, 297; application of mindful-
bhiivita), iii, 93. - uddesapada, nirdesa- ness to the factors (smrtyupasthiina),
pada, iv, 70, 166. vi, 158, 159, 164; particular inherent
exposition through efficacy or function characteristics of factors (svalak~a1_1a),
(karmaprabhiivita nirdesa), iii, 93. v, 108.
expressed entity (udbhiivanii), vi, 140. factors, sense-sphere of (dhannadhatu)
and sense-sphere of factors (dhanna- the cognition of the praxis-oriented

ilyatana), i, 30, 100; analysis and faculties of sentient beings (parilpara-
controversy, i, 30, 33 (Vyil. 41), 54. - jfiilnabala), vii, 70; sensory organism
complete purification (parisuddhi), in (pfthagvftti, vinirbhagin), vi, 157;
Vijiiiinaviida sources, vi, 297. cultivation of the sense-faculties
factors; unhindered knowledge of the (bhilvanil), vii, 65; perfecting transfor-
(dhannapratisaq1vid), vii, 89; pratisaq1- mation of the faculties (vivrddhi or
0
vedin, i, 48 (Vyil. 56); discernment of saq1cilra), iv, 100, v, 108, vi, 219, 235,
the factors (pravicaya), i, 5, ii, 154, 253, 270, 278; restraint of the sense-
vi, 288; bhar.iaka, iv, 240; superknowl- faculties (saq1vara), iv, 53.
edge of the characteristics of the faculties, having complete
factors (lak~ar.ianabhijfia), vi, 219. (avikalendriya), iii, 204, iv, 223.
factors, time when reflecting on the faculties, incomplete (vikalendriya)
(dhannanidhyilnakilla), v, 101; recep- (fault [dosa]), iv, 200,226.
tivity (k~ilnti), vi, 163,165. faculty bringing about retribution
faculties, controlling (indriyai:i.i). (savipilka indriya), ii, 128.
twenty-two, i, 100-102; ii, exposition faculty of coming to know what is as
of the faculties (indriyanirdesa); yet unknown (aniljfiiltam ... indriya),
meaning of the word, ii, 103; defini- ii, 109,116,134.
tion, ii, 110-13. faculty of equanimity (upek~endriya)
faculties of the Siiipkhyas, ii, 110-13. ii, 115,127, iii, 131, v, 88.
faculties (indriya), material (riipir.ii), faculty of final and perfect knowledge
(seven, the five and the two physical (ajfiatavindriya), faculty of perfect
organs [vyafijanas]), ii, 125, 128-29, knowledge (ajfiendriya), ii, 109, 116,
131 135.
five sense-faculties (pafica), cak~ur- faculty of pleasure (sukhendriya), ii, 113,
iidini, primary matter (bhiitas) or v, 69, vi, 198, viii, 150.
secondary matter (bhautikas) ?, i, 65;
transparent (accha), suprasensible faculty of sensation (vedanendriyar.ii),
(atindriya), i, 15, ix, 231; formation of ii, 105, 108.
the six sense-spheres (~ac;lilyatana), faculty, mental (mana-indriya), ii, 105,
iii, 63. - description, i, 87, 93-94 ... 107, 127, iii, 99, ix, 243.
indriyiiI].i yathiibhiitaip dntiini, faith (sraddha), ii, 106, 156, Add., 171,
vi, 133. 246, vi, 196, 283, 294. - threefold
indriyiiI].i vi~aye~u viciirayati, iv, 53. confidence of the thought (citta-
prasada), v, 45, vi, 295.
perfection of the praxis-oriented
faculties (indriyapilramitil), ii, 119. faith, object of (sraddhaniya), not an
object of reasoning (anumeya), ii, 147.
five sense-faculties (pafica), faith, etc.,
(sraddhadini), ii, 111, 116, 119, 156, faith, praxis-oriented faculties of which
vi, 219, 223 (ak~a), 220 (paripakvatara), the first is faith (sraddhadini
281 (bodhipak~ika). indriyai:ii), ii, 105, 109, 118-19.
difference between praxis-oriented faith, those who are freed through
faculties (indriya)and praxis-oriented predominance of (sraddha-adhimukta),
powers (bala), vi, 286. vi, 196,251,274, vii, 7; pursuers
through faith (anusarin), vi, 193, 274,
pure faculties (anilsravar.ii), ii, 105, vii, 7; through this single thought of
109, 116, 118. faith (matraka), vii, 85.
non-lacking faculties (avikalendriya), fall (pataniya), iv, 95, 97.
non-deficient faculties (ahinendriya),
iii, 27. falling away (vyutkriimayati, pari-
hapayati), v, 3.
visible support of the sense-faculties
(indriya-adhi~ihana) (physical organ false conception of excellence (agra-
[vyafijana]), ii, 110, iii, 58; power of graha), afflicted view that this is
better (dr~ti), v, 32, 37. bhaya), iv, 128,248.

false resolve (mithyadhimok~a) ii, 162; fear of a bad reputation (aslokabhaya),
wrong action (karmanta), iv, 188; iv, 128,248.
wrong livelihood (ajiva), iv, 165, 189; fearlessness in his cognition of exhaus-
carita, iv, 208; false cognition Giiana), tion of all fluxes (sarvasravak~aya-
v, 33; false view (dr~\i), 'ii, 146, iii, 131, jfianavaisaradya), vii, 75.
iv,36,39, 135,137, 14~ 167,170,218,
v, 18, 71, ix, 258; dharmapareta, fearlessness in his perfect knowledge of
iii, 207; falsely conceived views (pra- all factors (sarvadharmabhisambodhi-
vrttadr~ti), v, 18; conceit (mana), v, 27; vaisaradya), vii, 75. .
wrong path (marga), vii, 33; vac, female and male sexual faculty
iv, 188; enjoying bad objects (vi~aya- (strlpuru~endriya), i, 94, 101, ii, .104,
paribhoga), iv, 191; wrong thought 108-9, 113, iv, 121,213.
(saqikalpa); iv, 36; false concentration fermented drink of rice and fermented
(samadhi), ii, 163. drink of various ingredients being
false speech (mr~aviida), iv, 82, 146, 148, the cause of non-vigilance (sura-
158,163,207,217. maireya pramadasthana), iv, 47, 85.
family (gotra), of listeners (sravaka), fertile (ftumafi), iii, 37.
self-enlightened ones (pratyeka), fetter (saqiyojana), nine, ten, v, 81-87,
buddha, iii, 194, vi, 175; six families vi, 191.
and susceptible to retrogressing (pari-
ha1_1adharman), etc., of ordinary world- fetter of unjustified esteeming
lings (prthagjanas), etc. vi, 252 and (paramarsasaqiyojana), v, 83.
foll.; family (gotra) of the thoughts, field (k~etra); preparing the field
ix, 282; of the receptivities (k~antis), (apadayati k~etram), v, 3.
etc.; synonym of seed (bija), cause field of merit (pu1_1yak~etra), field
(hetu), vi, 168, vii, 49. excellent through its plane of exis-
famine (durbhik~a), iv, 225; aeon (kalpa), tence (gati), its benefit (upakara), its
iii, 207. qualities (gu1_1a)... iv, 94,236.
famine of the white bones (svetasthi- bad field (kuk~etra), iv, 247.
durbhik~a), iii, 208. buddhak~etra, iii, 200.
famine when one lives according to the dntadharmavedaniyakarma - k~etra,
stick (salakavrtti), iii, 208. iv, 123.
fast (upavasa), restraint of the fast (saqi- field of benefactors (upakarik~etra),
vara), person who is established in the iv, 213.
restraint of the fast (saqivarastha), fields of sprouts (vanalata), iii, 205.
members of the fast (ailga), merit of fingerwidth (ailguli), iii, 178; parvan,
the fast (pu1_1ya), iv, 44, 47, 63-64, 178; agra, i, 77.
Add., 68-69, 101, 157, 253.
finish (vighata) (impermanence
fathom (dhanus), (da1_11a), iii, 178.
[anityata]), ii, 223.
fault (do~a), four, fault of an unfortu- finished (ni~thita), iii, 183.
nate plane of existence (durgatido~a),
etc., of the beginner bodhisattva, finished with hell (k~I1_1a-niraya), i, 11;
iv, 226. momentum is exhausted (vega, i~u),
ii, 200; fluxes are destroyed (asrava),
fault of not being of a good family vi, 264.
(akulinatado~a), iv, 226.
fire (tejas), elementary substance fire
fear (bha-ya), four, five, iv, 248, 128; and (tejodhatu), i, 22-23, 68, ii, 146, iv, 8,
mental trouble (cittak~epa), iv, 126; 229 (meditative attainment of the
giving through fear (bhayadana), element of fire [samapatti]);
iv, 239; morality of fear (bhayasI!a), destruction by fire (saqivartanI),
vi, 248.
iii, 184,210; tejasvin, iv, 188; celestial
fear concerning livelihood (ajivika- palace of the sun (taijasa cakra),
iii, 157. [asaik~f]) vii, 71, 100, 108.

firm (sthira) (not subject to retrogression flux or stream (praviiha), uninterrupted
[aparihai;iadharman]), iv, 118. stream (prabandha), pravahavartin,
firmam'ent (nabhas), vaiduryabhitty- i, 21, 67, ii, 226,228,
iikira, i, 16, iii, 143. follower of the last stage (paramavasthii-
first primary stage (pramudita), iv, 224. vadin), ii, 258.
first promoting force (pravartaka), following (anugama), vi, 155 (mind-
iii, 74, iv, 27, 37, 149. fulness of breathing [iiniipiinasmrti]).
fishermen (kaivarta), their eye and the fool (blila) (asrutaviin pfthagjanal:i),
water, i, 53. ii, 255, iii, 87, viii, 219.
five members (pafica angani), afflicted forbidden spectacles (baliigra), iv, 190.
view of self (satkayadr~til.1)... , Vyii. forbidden, abstention from that which
ii, 77. is (prati~edhasiivadya), iv, 83,247.
five of the class which lead to the force, predominant (angTohiiva), ii, 288.
· higher realms (pai'ica iirdhva- forgetfulness (mu~itasmrtitii), ii, 163.
bhiigiyani), Vya. ii, 77.
form, material (riipa), i, 24, 45
five elements of consciousness (pafica (characteristic of material form
vijfianadhatavaI:i) or groups of con- [riipal_liilak~al_la]), form in an isolated
sciousness (vijfiiinakayiil:i) (visual, etc. state (al_lu) and in aggregation
[cak~uradi]), i, 30f., 72, 77, 84, 96; in (sarpcita), material form in the state
which realm (dhatu), 55. of agglomeration (saIJlghiitastha), i, 25,
wholesome (kusala), non-defined iii, 210; aghasaIJlantaka, i, 50; visible
(avyakrta) 'l i, 54, iv, 180, v, 94, 107; material form being of two types
associated with initial inquiry (dvidhii), being of tenty types
(savitarka).. .'l i, 24, 60, iv, 39; their (viIJ1satidhii), i, 16, (cak~u~o 'rthal:i);
cognitive object (iilambana), particu- appropriated (upiitta) (sajiva,
lar inherent characteristic (sva- sacetana), i, 63; material form arises
lak~ai;ia), particular inherent char- because of two conditions (pratyayas),
acteristic of the sense-sphere ii, 300, 310; material form being the
(ayatanasvalak~ai;ia), i, 19, iv, 39. cognitive object (iilambana) of visual
see visual consciousness (cak~ur- consciousness ( cak~urvijfiiina).
vijfiiina), n;iental consciousness threefold, iv, 14, pure, iv, 18, material
(manovijfiana) ... form as the object-field of concentra-
fixing (sthiina or sthiipani) (in mind- tion (samiidhivi~aya), 18; material
fulness of breathing [iiniipiinasmrti]), form arisen from ripening (vipiikaja),
vi, 155. vi, 157; cittaja, viii, 143.
flinging into the life-stream of others in the ii.riipya, viii, 135-43.
(parasaIJlti\ne prerai;iam), vi, 248. form, aggregated material (SaIJlcita
flood (ogha), v, 75, 80. riipa), i, 25, 94, v, 71.
flower of the cumin (ajajipu~pa), i, 93. form is obscured, material (rupa nivrta),
ii, 190, Vyii. ii, 88 (first meditation
fluidity (dravatva), i, 23. [dhyana]).
fluidity, shining, brilliance (bhiisvara- form, abandonment of material (riipa-
tva), transparency (acchatva) prahana), iv, 38, 281.
(indriyiil,liim), ii, 130.
form, aggregate of material (riipa-
flux (iisrava), v, 79; stain (mala), ii, 119; skandha), i, 14, 35.
exhaustion of fluxes (iisravak~aya),
viii, 175, power of the cognition of form, attachment to material (riiparaga),
exhaustion (k~ayajfiiinabala), k~aya- iii, 8; complete knowledge of the
siik~atkarabhijfia, clear knowledge exhaustion of the attachment to
consisting of the realization (siik~at- material form (keyayaparijfia), v, 113;
kriyiividyii) (of those beyond training experienced with attachment to
material form (pratisarp.vedin), iv, 113. free from conceptualizing activity

form, composite material (riipasarp.- (avikalpaka) (five sensory conscious-
ghiita) (subtle [siik~ma]), ii, 144. nesses [paficavijfiiiniini]), i, 60 Add.;
understanding free from concep-
form non-material (amurta rupa), v, 28, tualizing activity (avikalpika prajfia),
61: .
viii, 193.
form, quality that makes up (riipai;ia), free from conflict (ya.mas), gods, iii, 2,
twofold material, i, 24, 45. 164.
form, sense-sphere of the dominion of free from fluxes (aniisrava), stainless
material (riipa-avacara iiyatana), i, 15, (amala), supramundane (lokottara),
45, iii, 121, iv, 9; upagii vijfiiinasthiti, (adhiitviipta), defined, i, 6.
iii, 23; pondering of visible form
(upaviciira), iii, 108. aspects (iikiiras) of the truths, vii, 28.
form, signs of:material (riipa-nimitta), faculties (indriya), ii, 105, 109, 116,
signs of thought (cittanimitta), vii, 102; 118.
escape from material forms (nil_i- action (karman), iv, 130.
sarai;ia), viii, 141; prabhiivita ri1padhiitu, thought (citta), those in training
ii, 132, viii, 7; limit of physical matter (saik~a), those beyond training
(paryanta), iii, 177; experiencing (asaik~a), ii, 316, iv, 40.
material form (pratisarp.vedin), iv, 113.
cognition (jfiana), vii, 4, 10, i, 29.
formal action (jfiapti-caturtha) ... , iv, 72,
97; repeating three times (viicaka), 61; factor (dharma), i, 51, ii, 271,292,298,
boundaries (simii), 213. iii, 8, iv, 27; tyiiga, 100.
formations dissociated from thought dhyiinavyavakira:t;1a, iii, 2, vi, 221.
(viprayuktasarp.skiira), ii, 178-244, 237, understanding (prajfiii), vi, 246-47.
319, iv, 206 (schism [sarp.ghabheda]); fundamental material elements
v, 6 (proclivities dissociated from (mahiibhiita)? iv, 27, material form
thought [anusaya]); ii, 304 (indication (ri1pa), iv, 18-19.
of the effects which will arise in the
future [aniigataphalacihna]). path (miirga), how it is brought about,
vi, 167.
formations, karma- (sarpskiira), member
vi~ayiipaviida, iv, 171.
(anga) of the dependent origination
(prafityasamutpiida), iii, 63, 84 and iv; restraint (sarpvara), i, 20, iv, 18, 43,
upagii vijfiiinasthiti, iii, 24; formation 50.
of equanimity (upek~ii), ii, 159, meditative attainment (samapatti),
viii, 148; unsatisfactoriness which is acquisition (labha), viii, 144,166, 177.
the fact of being conditioned aggregate (skandha), i, 48, iv, 77,
(dul_ikhatii), vi, 125; preparatory stage vi, 297.
(bhiimi), iv, 224; aggregate of forma-
tions (skandha), i, 28, 40. free from initial inquiry, action
(avitarka karman), iv, 124; free from
jivitasarpskara, iiyu!;isarpskiira, intitial inquiry (avitarka), free from
viiksarpskiira, etc. investigation (aviciira), viii, 180, 183.
forming an obstacle (pratyanika, pari- free from killing (prai;iiipeta)
panthin), vi, 153 .• (prii1_1opeta), iv, 71-72, 75.
Fortunate One (bhagavat), i, 1, Vyii.; frightened (sarpvejaniya), iii, 195.
teaching (pravacana), vii, 243.
frivolous speech (bhinnapraliipitii),
foundation, condition as a (prati- iv, 165.
sarai;iiirthena pratyayal_i), vii, 33.
frivolous speech (sarpbhinnapraliipa,
foundation, defilement having a bhinnapralapitii), iv, 158, 165.
(savastuka klesa), conceit having a
foundation (miina), v, 27, vi, 257, fruit of the stage of being a non-
vii, 87. returner (anagamiphala), indriyas,
ii, 136, candidate (pratipannaka),
free from agitation (anifijana), iii, 216.
vi, 195. diverse realms (dhiitus), iii, 184.

fruit, acquisition of the (phalapriipti), future (aniigata), anagiito 'dhvii, iv, 5;
notably, v, 108; retrogressing from the future (aladhiitmaka), iii, 79, distanced
fruit (bhraqisa), vi, 255, 268; path from the self-characteristic of the
(miirga), vi, 272; path higher than this factor (dharmasvalak~al).iid diiral,l),
fruit (visi~tamarga), vi, 197,209; v, 108. - the fate of the present, v, 65,
perfection of the effect (saqipad), vii, 33. - not the condition of the
vii, 82; abider in the fruit (stha), equivalent and immediate antecedent
vi, 195, 233. (samanantarapratyaya), being con-
fuel, fire in reliance upon (indhanam founded (vyakula), ii, 261, 303, nor
upiidiiya agnil,l), ix, 234. homogeneous cause (sabhiigahetu),
257, but ripening cause (vipakahetu),
fullness (paripiiri) of action, iv, 226; and 261 (piirvapascimatiibhava).
maintaining (anugraha) of liberation
(vimukti), vi, 298. anii.gate ji'l.ii.nam, ii, 303, vii, 89.
function (vrtti) and activity (kiiritra), anigataphalacihna, ii, 304.
· i, 22, ii, 175,225, iv, 85, viii, 218;
action (udbhiitavrtti), i, 22, ii, 175;
entry into the activity (vrttilabha),
iv, 85.
G
fundamental material elements (mahii- gajaprameha gods (gajaprameha deva),
bhiitas), i, 21-22, their action and iii, 140.
their nature; 65, tangible; ii, 144, gandhiiri clear knowledge (giindhiirI
association, constitution of the vidyii), vii, 111.
molecule; 146, their action in the garland-holder (miiliidhara), iv, 159.
aggregates; 230, identical in their
nature; 248, 256, 313, their causality; gate of liberation, (vimok~amukha),
iii, 121, their food. viii, 187.
fundamental material .elements, gem, brilliance of the (mal).iprabhii.),
equilibrating (mahiibhiita-samatii), i, 26; string of a pearl necklace
ii, 213; difference due to the trans- (mal).isiitravat), vi, 155.
formation of the fundamental gender (vyaftjana), changing gender
material elements (pariQ.iimavise~a), (anyathiibhiiva, paravrtti, pariv;tta-
ii, 230. vyaftjana), iv, 44-45, 55, 121 Add., 213.
fundamental meditations (maula- general notion (siimiinyabuddhi), ii, 196,
dhyiina), formless meditative Vyii. ii, 96.
attainments (iiriipya), viii, 144, 177; generality (siimiinya) (particular general-
principal paths of action (maula- ity [vise~a]) of the Vai§e~ikas, ii, 198.
karmapatha), iv, 137, 141, 151, 169;
primary real entities of sentient generation Uanana) by the same, iii, 211.
beings (maulasattvadravya), i, 66, generation, mutual (anyonyajanaka-
ii, 110-11. bhiiva), iii, 103.
fundamental material elements or generic defilement (samanyaklesa),
primary matter (bhiitas or mahii- v,32,48,81,vii,25.
bhiitas), the four great, and derived germination, mere (prarohamiitra),
material elements or secondary vi, 138.
matter (bhautika riipa) or caturmahii-
given entity (vastu), five meanings of
bhiitany upiidiiya... negation of the
the word, ii, 286; Kathiivastu. i, 12
bhautikas, bhiitamiitrika pak~a,
ix, 262, i, 64. (vieyaya); meritorious work or merit,
action, object (pU:Q.yakriyiivastu),
fundamental material elements arisen giving (diinavastu), iv, 232 (basis
from concentration (mahiibhuta [iisraya; adhi~ihana]); endowed with
samiidhija), iv, 28. causes (savastuka), i, 13, ii, 286
relationship of the mahiibhiitas to the (depending on causes, endowed with a
cause [sahetuka]); phenomenal basis (iirtipyadhiitu-deva), iii, 173; sentient

(vastu) in dependent origination being (sattva), stream of thought
(prafityasamutpiida), iii, 68; desirable (cittasa111tana), viii, 136, iii, 5; sarppra-
object... , iii, 8, v, 66, vi, 301. yuktadharma, iii, ~; birth (upapatti),
asty etad vastu ... , vii, 29. viii, 136.
given entity (vastu), five, Vibha~ii, 56, gods of the intermediate existence
beginning, those of Ko!a, ii, 286; five (antara deva) ?, iii, 38.
others: given entity in the sense of gods of the intermediate stage
element (dhiitu), sense-sphere (dhyiiniintarika deva), iv, 105; inter-
(iiyatana), aggregate (skandha), world mediate stage (dhyiiniintarikii),
(loka) (adhva?) and moment (k~a1_1a). belvedere, ii, 199, iii, 4.
given entity itself, nothing more, appre- gods who are corrupted in mind with
hending (vastumiitragraha1_1a), appre- anger (manal,ipradu~ika deva), ii, 219.
hending the particular characteristics gods, existence of (devabhava), iii, 13,
of the given entity (vastuvise~a- 36; hll,ving experienced heav.enly bliss
graha1,1a), i, 30. (devasamrddhim anubhiiya), iii, 39.
giver (diitar) of the fast (upaviisa), iv, 65. going forth (pravrajyii), formula, iv, 72;
giving (diina), iv, 231-35 (pujii, anu- admission into the order (prek~a),
graha); not path of action (karma- vii, 72; lingarp samiidadiimi, iv, 72;
patha), 138. bliss of going forth (sukha), vi, 259,
giving because my fathers and grand- Siddhi, 70L
fathers gave (dattapurvam ... diinam), going up and down (utkfilanikfila),
iv, 239. iv, 187.
giving in order to acquire the supreme gold, ground of (kiiiicanamayI bhumi),
goal (uttamiirthasya priiptaye diinam), iii, 140, 145.
iv, 239. good (subha), iii, 205, beautiful; whole-
giving to those near (iisadya diina), some (kusala), iv, 255; pure (suddhaka)
iv, 239. and free from fluxes (aniisrava),
giving with an eye toward one's viii, 176; and bad action (asubha
reputation (kirtyartha diina), iv, 239. karman), iv, 105; in the name of the
gods, iii, 3.
giving, field of (diina-k~etra), 236; giver
(pati), qualities of the giver (patigu1,1a), good appearance (sudrsa), gods (deva),
234-35; perfection (piiramitii), 229; iii, 3.
merit (pu1,1ya), 244; phala, iii, 128, good conduct (sucarita), three, iv, 48,
iv, 233,235; merit, action, object of 135.
the operation of action consisting of good dharma (sudharmii), assembly-
giving (maya pu1,1yakriyiivastu), 232; room where the gods come together
actions of worship (miinakriyii), 245; (devasabhii), iii, 161, 163.
given object (vastu), 235-36, 239;
visuddhi, 234; eightfold giving (a~ta- good thoughts to a single object, appli-
cation of (subhaikiigrya), viii, 127.
vidha diina), 239; bad field (kuk~etre),
246; giving alms (piI:u;Iapiita), 199; good vision (sudarsana), gods (deva),
bodhisattva, 238; detachment (vita- iii, 3.
riiga), 238; respect (satkrtya), 235; good, practice of the (sadvrtti), vi, 218. ·
sviirtha, 234.
government officials (adhikara1,1astha),
giving, perfection of (dhyiinapiiramitii), iv, 91.
iv, 231, vii, 78.
gradually (kramamrtyu), ii, 133, iii, 134.
God (isvara), ii, 311, iv, 212, v, 19, 58
grain sustained by a store-room
(ce~tita, kiira1,1ataviidin). (kusulanyiiya), iii, 140.
gods arising at the beginning of the
grain, like a (tu~avat), like a grain with
aeon (prathamiibhinirvrtta), iii, 17.
its husk (tu~itar.u;lulavat), iii, 116, 117.
gods of the realm of immateriality
grasping (upii.dii.na) and appropriative groups, supramamundane (lokottara-

aggregates (upii.dii.naskandha), i, 13, 29, skandha), vi, 297.
42, iii, 87. growth (vrddhi), expansion (vyiihana),
taking on different aggregates i, 22; brought to its maximum (vrddhi-
(skandhii.ntaropii.dii.na), vidyopii.dii.na, kii.ey!hii.gata), vii, 96. - increase (vrddhi)
ix, 259. and decrease (hrii.sa), iv, 90.
grasping, in dependent origination
(prafityasamutpii.da), iii, 64, 86, v, 38. growth cause (upabpµhal).ahetu), ii, 314.
grasping, fourfold, iii, 86, v, 76-77, guilty of a primary transgression
80. (ii.pannapii.rii.jika), iv, 95-96
grasping-provoking (upii.dii.niya), iv, 20. guru, gurutva, i, 18, 67; weighty action
grass, point of a blade of (kusii.grel).a) ... , (karman), ix, 297; accepting the
iv, 84. special obligations (dharmii.bhyupa-
gama), iv, 61.
great aeon (mahii.kalpa), iii, 181, 187.
great compassion (mahii.karul).ii) and
compassion (karul).ii.), vii, 19.
great desire (maheccha), insatiability
H
(mahecchata), iv, 186, vi, 145. ha ha moaning (hahava), hell, iii, 154,
great kings, four (caturmahii.raja), 176.
iii, 159. habitat (sthana) and inhabitant (sthanin),
great person (mahapurueya), character- ii, 166.
istics of the great person (lakeyal).a), there is this characteristic, there is
i, 57, 69, ii, 230, iii, 203, iv, 108, 110. this cause (asty etat sthii.nii.m asty etad
vastu), vii, 29.
great vehicle (mahii.yana), vi, 158.
half-leaper (ardhapluta), vi. 213.
great, thought is (mahadgata citta),
vii, 19. hands ·(pii.l).i), feet (pii.da) (in relation to
grasping [ii.dii.na], to walking [viharai:ia])
greatness (paril).ii.ha), iii, 17.
ii, 113.
greed (lobha), see unwholesome roots happy sentient beings (sukhita), suffer-
(akusalamula); and paths of action, ing sentient beings (du):ikhita), joyous
iv, 144; vi~amalobha, iii, 207. sentient beings (mudita), viii, 198.
greed, unjust (vieyamalobha), iii, 207.
harm bringer (yak~a), iii, 160-61; or
gross moment (tatkeyal).a), iii, 179. sentient being (sattva), ix, 245.
grossness-subtleness ( audii.ryasiik~mate) harmful thought (paru~acitta), iv, 150;
(initial inquiry [vitarka], investigation harsh speech (vacana), 164, 178.
[vicara]), ii, 173. harmfulness (vihiqisa), v, 90, 92, and
ground of gold (kii.ficanamayI bhiimi), compassion (karul).ii.), viii, 196; vitarka,
iii, 140, 145. v, 89.
group homogeneity (nikayasabhii.ga), hating existence (bhavadve~itva), vi, 170.
thought of a homogeneous personal hating thought (pratihatacitta),
existence (citta), taking possession of indifferent (madhyastha), vii, 110.
a certain heavenly existence (prati-
graha), abandonment of the group hatred (dve~a), unwholesome root,
homogeneity (tyii.ga), ii, 229, iii, 39, iv, 35; and sensation of displeasure
iv, 94, 100, 200, vi, 172; group homo- (dul:_ikhii. vedanii.), v, 87; and paths of
geneity (sabhii.gatii.), ii, 195, iii, 5. action, iv, 144.
group of liberation (vimuktiskandha), hatred, with (sadve~a), vii, 26.
vi, 297. having an aspect or a mode of activity
group of the five consciousnesses (sii.kii.ra) (thought and thought-
(paficavijfiii.nakii.ya), iv, 125, visual concomitants [cittacaitta]), ii, 177;
consciousness, etc. (cakeyurvijfianii.di). ix, 280; jfiii.nasya vi~ayii.karo
nilapitiidiriipo 'rthena jfiana ahital}..
having a cognitive object (sfilamba, [samiipatti]).

sfilambana, alambaka), i, 62, ii, 177, hindered (vyavahita), not hindered
vii, 39. (avyavahitatva), v, 107.
heap (rasi), meaning of aggregate hindrance, causing a (antariiyakara),
(skandha), i, 35; the three, iii, 137, vi, 259, fearlessness in declaring the
iv, 177, 202; dhiiriivat, ix, 254. factors that are h:indrances
heard (sruta), in seen, heard, cognized, (antariiyikadharmavyiikaraQ.a-
known (dr~tasrutavijii.atamata), iv, 160. vaisiiradya), vii, 75.
heart (hrdayavastu), i, 32, Add. homage, render (piija), venerate (pary-
heat (u~magata), vi, 163. upiisana), render service (anugraha)
(buddha, stiipa, parinirv;ta), iv, 227,
heat (U~Q.atva), i, 22 233, vii, 85.
heating (tapana), hell, iii, 149. homogeneous (sabhaga) = sama...,
heaven (svarga) and morality (sfla), ii, 196; active eye (cak~us), i, 75;
iv, 249; and morality and certain homogeneous cause (hetu), ii, 255,
types of spiritual practices (sflavrata), 291,294,313, vi, 167.
v, 18, 76; apavarga, vii, 81; giving in homogeneity (sabhiigatii), ii, 195, 198
order to obtain heaven (arthai:µ (brahmaloka), 244, iv, 186. -
danam), iv, 239; going to heaven Stcherbatsky, Logic, ii, 413.
(upaga), iii, 95; craving for heaven
(tr~Q.a), v, 41, 76. homogeneous, partially (tatsabhiiga),
i, 75, v, 55.
height (unnata), a visible form (riipa),
i, 16. honest (asatha), v, 46.
hell (naraka), etym. iii, 1, 148-56, 174- horse of good breed (asva ajiineya),
76, iv, 181; hot, cold, iii, 148, 154; iv, 205.
agreeable sensation (sukhii vedana), hostility, proclivity of (pratighiinusaya),
149; sustenance in hell (a.hara), 128. v, 3; fetter of hostility (sai:µjoyana),
hell beings, disappearance of the hell v, 81, and fetter of lust (anunayasarµ-
beings (niirakasai:µvartanI), iii, 183. yojana), ii, 286.
hell, path leading to (naraka-gaminI house, taking possession of (grhavastu),
pratipad), vii, 70; guardians of the ii, 287.
hells (niirakapfila), iii, 152-54; householder, (grhap11ti, grhastha, grhin,
existence in hell (bhava), iii, 13, 36; avadiitavasana), iii, 194, iv, 69-70, 80,
sensed in hell (vedaniya), iv, 133. 189,v, 76,84,vi, 126,204.-
hermaphroditism (ubhayavyaii.janaka), householder (grhipak~a) and those
iv, 94,175. who have entered the religious life
(pravrajitapak~a).
hermitage (aral).ya), iii, 179, Add.
hu hu wailing (huhuva), hell, iii, 154,
hero can be shaken, but does not retro- 176.
gress (siirapraskhalaniipatanavat),
vi, 269. human action, operation, (puru~akara),
effect of human action or of human
high beds (uccasayana), iv, 47. action (puru~akiiraphala), human
higher, fetter characterized as (pauru~a), ii, 225,289,292, iv, 192,
(iirdhvabhiigiya sai:µyojana), v, 87. vi, 167,243.
highest (akani~tha), iii, 2, 168; those who human being (manu~ya), iii, 1 (etym.),
are destined to obtain nirviiJ;ta in (ga, 202 (and jana). - mode of birth (yoni),
parama), vi, 213 iii, 29; measuring life expectancy
highest point (koti), highest point has (iiyu~pramii.J;la), 173.
gone forward up to the extreme human life, living only for one
(antapragatii koti~), vii, 96. (puru~iiyusai:µ viharati), iii, 200.
highest point of etistence (bhiitakoti): humans, those who go from family to
vii, 96 (meditative attainment family among (manu~yakulai:µkula),
vi, 207; human existence (bhava), ignorance (avidyii), very complex con-
iii, 13, 36; division of the human ception, defined iii, 88-m, v, 2, Add.;
(vigraha), iv, 154; outstanding man delusion (moha), iii, 90--91; however,
(vise~a), iii, 206; homogeneity of a [there is also delusion that] is not
human being (sabhiigatii.), ii, 197. delusion as an unwholesome root
humor of the body (do~a), bile, etc., [v, 41]; more precisely: confusion
iii, 136. (s~moha) with regard to the truths,
v, 71, which is ignorance defiled by
hunger (bubhuk~ii), i, 18. the defilements (kli~tasa111moha), i, 2;
hungry ghost (preta), existence as the with regard to the past, etc., vii, 108.
hungry ghosts (pretabhava), disap- does not contradict the defiled (klista)
pearance of the hungry ghosts (preta- or undefiled (akli~ta) actions, iii, 84;·
samvartanI), iii, 1, 11, 13, 29, 36, 156, iv, 38.
175, 182; pretI, 29.
however defiled non-cognition (kli~ta
ajiiiina) iii, 100, in contrast to the
defiled non-cognition (akli~ta ajfiiina)
I of the perfected beings (arhats), i, 3.
root of the karma-formations (sa111-
ideation (sarpjiiii), consciousness insofar skiiras), the fluxes (iisravas), of cyclic
as it is susceptible to being defined existence (sa111sara), iii, 84, v, 7 4. -
(paricchedyatii.riipa111 grhi:iati), ii, 177; is ignorance (avidyii), craving (tr~i:ia),
not the self of the person (puru~asya action (karman), vi, 136-37 (cause of
atman), v, 47; engendered by name various births [upapattihetu], [cause of
(niiman), ii, 238. - i, 28, ii, 154, 177; in re-existence [abhinirvrttihetu]). - cause
perception-sphere of neither idea- of satpriiga, v, 74.
tion ... (naivasa111jiiii ... ), viii, 143-44;
ideations used in the world (loka- distinct from understanding (prajiiii),
sa111jiiii), i, 86; and that which caµses from afflicted view (dr~ti); is non-
ideation to arise (sa111jiiiikarai:ia), grasping (agriihikii), has non-intellec-
ii, 238. tion for its intrinsic nature (asa111pra-
khyiinasvabhiivii), not seeing (adarsi-
ideation of a pleasure grove (iiriima- tva), ii, 170; iii, 89, v, 34, 77, and false
sa111jiiii)... iii, 55; svapna, 44. cognition (mithyajiiana), v, 33.
ideation of a unit (pii:i<;lagriiha), i, 40, is sut,sidiary defilement (upaklesa) of
v, 17. understanding (prajiiii), iii, 90.
ideation of the cadaver eaten by worms associated with attachment (raga),
(vipa<;lumakasa111jfiii), vi, 149. false view (mithyiidr~ti) ... , iii, 84,
ideation, sentient beings without (as~- v, 31, 34 .
. jiiisattva, deva), ii, 199-200, iii, 4, 22, is a proclivity (anusaya), a flux
132, iv, 201, vi, 174, viii, 136. (iisrava), a flood (ogha), a yoke (yoga),
ideation, station of consciousness as fetter (s~yojana), bondage
(sa111jnii-upagii vijiiiinasthiti), iii, 24; (bandhana) ... iii, 89, v, 2-3, 31, 74, 75,
those who obtain nirvana later when 81.
ideation is active (gata~ parinirviiti), in dependent origination pertaining
iii, 39; mistaken ideation and thought to states (prafityasamutpiida iivastika),
(cittavibhrama), v, 25; bhik~u in name iii, 62-63.
only (bhik~u), iv, 96; body made of
ideations (mayakiiya), ii, 209; only has incorrect mental application for
ideation (miitra), iv, 5; mistaken view its cause (ayonisomanaskarahetukii),
consisting of ideation (viparyiisa), member (nidiina), etc. iii, 70.
i, 42, v, 23; vibhramiid anyatra, iv, 156; ignorance is non-defined (avyakrta
vedayitanirodha, see attainment of avidyii), v, 43.
cessation (nirodhasamiipatti); aggre- independent (iivei:iikI) or isolated
gate of ideation (skandha), i, 28, (kevalii) ignorance, restricted
ii, 154, 177. defilement (parittaklesa), ii, 165,
iii, 84, v, 31, 34. vata sai:µskiiriiJ:i), ii, 239.

contact associated with ignorance impetus or momentum (vega) of the
(avidyiisparsa), iii, 100; sai:µsparsaja arrow, ii, 217.
vedita, 71. implicit meaning, siitra of (neyiirtha-
ignorance, undefiled (ajfiiina, aklieyta), siitra), ix, 246 ...
i, 2; see ignorance (avidyii). impregnation (bhavanii) and trace
ignorant (ajfiiita), those who know or (viisanii), iv, 20, 249, ix, 283.
who are ignorant (jfiiitiijfiiita), v, 91. impression caused by action (karma-
illegitimate manner (vieyamena), iv, 166. bhiivanii), ix, 300.
illumination (avabhiisa), v, 63. improper action (ayogavihita karman),
imagination (parikalpa) (dissatisfaction iv, 198.
[daurmanasya]), ii, 126, 130. impure (siisrava), i, 6, 50, ii, 187, vi, 247
imitation of a preceding phrase of the (impure cognition [jfiiina]), vii, 17;
commentary (bhiieyyiikeyepa), ii, 259, siisravahetuka, vi, 123, vii, 13.
iv, 242, vii, 11. in-breathing and out-breathing· (iisviisa-
immeasurable (apramiii;ia), cultivation prasvasa), thought belongs to a stage
(bhiivanii), iv, 245, viii, 196-203; prac- in which there is (bhumicitta), iii, 215,
ticed with detachment (vitariiga), iv, 154, vi, 157, viii, 161.
iv, 251; preparatory stage (prayoga), inanimate (acetana), animate (sacetana),
251, viii, 200. ii, 215.
immeasurable light (apramai;iiibha), incapable of retrogressing into an
immeasurable beauty (apramiii;ia- unfortunate plane of existence
subha), gods, iii, 2, 19, 171... (avinipiitadharman), vi, 204.
immeasurables = abodes of Brahma incapable of salvation (abhavya), iv, 200,
(brahmavihiira), vi, 259, viii, 196. 202-3; abhavyatvai:µ sattviiniim,
immediately successive (iinantarya), iii, 196.
iii, 41, 137, 182, iv, 78,201,204; karin, included (paryiipanna) in cyclic exis-
177, immediately successive retribu- tence (sai:µsiira-), iv, 35.
tion (sabhiiga), 219. inclusion (sai:µgraha), of the factors
immorality (dauJ:isTiya), iv, 247. (dharmas), i, 33.
immovable action (iinifijya karman), incomplete (vikala); incomplete non-
iii, 84, iv, 106. restraint (asai:µvara), iv, 93.
meditation free from agitation incomplete faculties (vikalendriya) (fault
(iinifijya dhyiina), iii, 216 (not agitated [dosa]), iv, 200,226.
[iinejya]), iv, 107, vj, 177, viii, 161.
incorrect mental application (ayoniso-
impartiality (madhyasthya), viii, 198. manaskiira), (ayonya anyiiyena klesa-
impermanence (anityatii), characteristic yogena pravrttaJ:i), ii, 162, iii, 70-71,
of the conditioned phenomena (sarµ- iv, 198,v, 73,89,263.
skrta), ii, 222; impermanence-of- increase (caya), decrease (apacaya),
impermanence (anityatiinityatii), iv, 90.
ii, 225.
increase (utkar~a), decrease (pakareya),
impermanence, craving for (anityatii- iv, 169
treyi;iii), craving for non-existence
(vibhavatreyi;iii), v, 29; cessation increase (vardhana), abhyiisenottapfi-
(nirodha),_i, 10, 35, viii, 189-90; desire karai;ia, vi, 165.
(priirthanii), v, 30. fodefectible cognition (avivartya jfiiina)
impermanent (anitya), aspect of th~ vii, 90; family of the listeners
truth of unsatisfactoriness (dul.1kha- (sriivakagotra), vi, 176.
satya), vii, 31; impermanent and independent defilements (svatantra
unsatifactory, vi, 128; impermanent klesas), iii, 118, v, 83.
are the conditioning forces (anityii
independently (avinirbhi1ta}, vii, 123. (sTiaparisuddhi), iv, 226, 248.

indeterminate points (avyakrtavastu}, initial thought (sarpdhicitta) (conception
the fourteen; indeterminate question [pratisarpdhi]), iii, 14.
(avyakp:a prasna}, v, 43, 47, ix, 263. innate or acquired at birth (upapatti-
indicating cause Giiapakahetu}, ii, 277. pratilambhika, liibhika), ii, 264, 320,
indicative of sentient beings iv, 171, vii, 121-22, viii, 219.
(sattviikhya), i, 17, iii, 67, vi, 157. innumerable (asarpkhya, asarpkhyey;t.),
indicative of sentient beings (sattva- iii, 189-90, Add.
sarpkhyiita), non-indicative of sentient innumerable aeon (asarpkhyeyakalpa),
beings (asattvasarpkhyiita), i, 13, 17, iii, 188, iv, 222,224.
etc., Vyii. ii, 79. insecure (ak~ema), iv; 35, 106.
indifference (nirape,k~a) (towai;dihe insight (vipasyana) and c'llm abiding
body [kiiya], toward life [jJvifa]), (samatha), vi, 158, 280, vii, 21, 27;
vi, 263. devoted to insight (vipasyaniicarita =
Indra, desire for becoming, v, 30;· ~akra~ devoted to understanding [prajiiii-
iii, 161. piiya]), the two perfected beings
industrious (yogapravartita), iv, 254. . {arhats) of Compendium, 55, 75.
ineffable (avaktavya), fifth pategory of insight or view (darsana or dr~ti) and
objects (iiieya), ix, 237,255,269. cognition (iiiiina), vii, 3, 11, viii, 193.
inference (anunjiina), vii, 88-89. insignificant, more (pratyavara), iii, 193.
inferior (hina), iii, 192 (mediocre inspection (vibhiivanii), cultivation of
[madhya], e;tellent [sre~tha]), iv, 255, inspecti9n (vibhiivaniibhiivanii), vii, 65;
v, 18; afflictfd view that holds that ideation of material form
which is low (hino¢cadr~ti), v, 15. (vib_lri1tari1pasarpjiiii), viii, 204.
infinities (ananta), four, iii, 10. instant, see moment.
informative action (vijiiapti), iv, 4,/29, instigate (abhisarpskaroti), cetayate,
38, 56. iv, 169; instigate (abhisarpskaraQ.a),
i, 29, vi, 126.
ingredient (dravya), sugar-carie juice,
iv, 86'. instigating (iibhisarpskiirika), iii, 133.
real entity (dravya), i, 16, 18-19, instigation of action, without
ii, 147, 260, iii, 142, v, 53, vi, 140, (aniibhogena), iii, 200; aniibhoga jiiiina,
fa, 290. vii, 88; joy that is free from tilting
initial inquiry (vitarka) and investiga- toward any object (lak~aQ.ii priti),
tion (viciira), definitions, i, 59, ii; 175, viii, 148.
viii, 159; and the medit~tions insult, suffering (kadarthanii), iv, 223.
(dhyiinas), iii, 213, viii, 133, 147, 156, intact seed (siirabija), ii, 271.
161, 180; and the informative action
(vijiiapti), iv, 38; favored by pleasure intelligence (dhi), deliberation (prati-
and suffering (sukhadul_J.kha), com- sarpkhyii), ii, 291, understanding
batted by mindfulness of breathing (prajiiii), vii, 3.
(iiniipiinasmrti), vi, 153; produced by intelligence is sharp (patubuddhi),
predilection (chanda), producing iv, 205,223.
effort (pratyatna), ix, 294. intended (cetita), objects of a vow
a subsidiary defilement (upaklesa), (praQ.ihita), iii, 73.
v, 89. 99. intense heating (pratiipana), hell, iii, 149.
initial inquiry of desire (kiimavitarka), intensive, uninterrupted (satkrtya),
initial inquiry of malice (vyiipiida- uninterrupted repeated exercise
vitarka), initial inquiry of harmful- (abhyiisa), vii, 82; intensive practice
ness (vihirpsiivitarka), iv, 248; not (prayoga), vi, 254.
disturbed' by initial inquiries
intent (iisaya), iv, 24; = dhiitu, in cog-
(vitarkiinupaghiita) for pure morality
nition of the different acquired dis- intentionally (sa111cintya), iv, 136, 153,
positions of sentient beings (nana- 213-14.
dhatujiiana), vii, 70; movable (cala), intercourse with the wife of another
hidden (gU(Jha), fixed (dr<Jha), iv, 174- (paraparigrhita; sirI), iv, 157.
75; bad (papa), iv, 174, 176, 182-83.
intermediate aeon (antarakalpa), iii, 175,
intention (adhyasaya), iv, 90; corrupted 181, iv, 207.
(vipanna), 93.
intermediate beings entering into the
intention (cetana) (sixfold [~a(Jvidha]) womb, (garbhavakranti), four, iii, 37,
and aggregate of formations 54-56.
(sa111skaraskandha), i, 28.
intermediate existence (abhinirvrtti) and
the second generally permeating birth (upapatti), iii, 123, iv, 120 Add.,
factor (mahabhUmika), ii, 154. vi, 137; ripened in the intermediate
intention (cetanii) and understanding existence (vedaniya karman), vi, 216;
(prajfia), ii, 175. cause (hetu), vi, 137; fetter (sa111-
anabhyUhavastha, i, 61 (comp. Bodhi- yojana), iii, 123.
sattvabhUmi, 83); pure (aniisrava), intermediate existence (antariibhava),
iv, 131; associated with covetousness iii, 14, 31, 36--50, 118-19, 131, iv, 119,
(abhidhyiidisa111prayoginI), iv, 168; 176, vi, 201,216,220, vii, 103, ix, 25.8.
instigating a ripened effect (abhi- intermediate meditation (dhyiinantara),
samskarika), iii, 73; intense (fivra), iii, 167, iv, 110, viii, 180-82; inter-
iv, ·59; tritemporal intention (trikala), mediate action (karman), iv, 110-11,
iv, 22; prai:iatipatadisamutthana, 124.
iv, 168-69; intention in the summit of
cyclic existence (bhavagra), iv, 219; intermediate or small aeon (antaJ;ikalpa),
weak, etc. (mrdvI), iv, 59; intention iii, 181.
associated with adamantine concen- intermediate stage, gods of the
tration (vajropamasamadhisa111pra- (dhyiinantarika deva), iv, 105; inter-
yukta), iv, 219; etc. mediate stage (dhyiinantarikii), belved-
intention is mental action (cetana ere, ii, 199, iii, 4.
miinasam karma), iv, 1-2, 12; cetanii- internal (iidhyatmika), i, 15, 35, 73.
karman.(action is intention), kriya- intonation of Brahma (brahmasvaratii),
cetanakarman. i, 69.
and paths of action (karmapathas), intoxicating (madaniya), iv, 84.
iv, 168,177,227; covetousness, etc.
(abhidhyadayas), iv, 136, 168; intrinsic nature (svabhiiva) (particular
resolution (prai:iidhana), vi, 179. inherent characteristic [svalak~ai:ia])
and mode of existence (bhiiva), v, 57-
intention issues forth (cetanapravrtti), 58. - exposition characterized
iv, 136; vise~a, iv, 20. through intrinsic nature (prabhavita-
intention of another (parasa111cetana), nirdesa), iii, 92; vastu, ii, 286; concep-
ii, 219. tualizing activity in its intrinsic
intention to apply the acquired merit to nature (vikalpa), i, 60; modifying the
the acquisition of nirviii;ia intrinsic nature of the pre-existent
(parii:iamanacetana), iv, 227. effect (visesana), v, 64; to be experi-
enced in and of itself (vedaniyatii),
intention to do good to another iv, 113; application of mindfumess in
(paranugraha), iv, 137. its intrinsic nature (smftyupasthiina),
intention to make others undertake this vi, 159.
abstention (samadapanacetana), introspection (sa111prajanya, sa111pra-
iv,227. jfiiina), vi, 286, viii, 147.
intentional character (sa111cetana), investigation (viciira), mental conversa-
iv, 242; intention as sustenance, tion of appreciation, of judgment
iii, 121; one's own intention (atma➔, (pratyavek~aka manojalpa); see initial
intention of another (para-), ii, 219. inquiry (vitarka); i, 60, ii, 173, viii, 147
2826 English-Sanskrit Index-Gl9ssary
and 159.
invisible (anidarsana), i, 51. K
iron mountain or circle (cakrava<;Ia), kalpa, end of the (kalpaniryai:ia), iii, 20,
iii, 141, 143. 182, 207.
iron particle (loharajas), iii, 178. karma-formations (samskiira), member
iron-lover (ayas-kanta), Vya. ad iii, 35; (anga) of the dependent origination
wheel-turning king (cakravartin), 197; (prafityasamutpada), iii, 63, 84 and iv;
iron-beak (tui:i<;Ia), 151; prapatika, 38; upagii vijfianasthiti, iii, 24; formation
forest of iron §almali (salmalivana), of equanimity (upek~a), ii, 159,
151. viii, 148; unsatisfactoriness which is
the fact of being conditioned
irregular action (vidhiprabhra~ta), (du]:ikhata), vi, 125; preparatory stage
iv, 198.
(bhumi), iv, 224; aggregate of forma-
tions (skandha), i, 28, 40.
jivitasaip.skii.ra, ii.yu\lsaip.skii.ra, viik-
J saip.skii.ra, etc.
jealousy or envy (Ir~yii) and selfishness kill (prai:iivadha), iv, 178.
(miitsarya), v, 81; fetters of jeaousy or killing (nirakrti), killing (vipiidana),
envy and selfishness (sarp.yojana), 83. parityii.ga (eradicating), iv, 213.
jewel of a wheel (cakraratna), iii, 198, killing (prai:iatipata), iv, 141,144,151,
vi, 245, 248. 153, 163, 186, 188; abstention from
jewel of the chief steward killing (virati), 227.
(grhapatiratna), iii, 203, vii, 123. killing of cattle (pasughata), iv, 145.
jewel of the minister (parii:iayakaratna), killing, envelopment of (vadhaparyava-
iii, 203. sthiina), v, 28, 31.
jitatara, vi, 213. king (riijan), etymology, the first,
joining (sle~a), vi, 166. iii, 206; the non-restrained (iisarp.-
varika), iv, 91; and bhik~ui;i.Is, etc.,
joint (asthisarp.dhi), vii, 73. 157.
joint (saqidhi), bone joint (asthisarp.dhi), knowing Gana.ti) and seeing (pasyati),
vii, 73. v,25.
joy (-priti), ii, 115 Uoyous exaltation [sarp.- knowing (prajfiiina), grahai;i.a, i, 17.
prahar~a]).
knowledge (iiva = avagama), ii, 117;
in meditation (dhyana), ii, 114, · knowing (avitum).
iii, 215, viii, 147 and foll.; pravivekaja,
prasrabdhija, viii, 153. knowledge of the designated thing,
unhindered (arthapratisarp.vid),
joy as a member of enlightenment meaning of the word artha, vii, 90, 92;
(sarp.bodhyanga), ii, 158, vi, 283. pratisarp.vedin, i, 48 (gates of arrival
joy for their aspect (har~akaravartin), into liberation [vimuktyiiyatana]).
v, 95. knowledge, clear (vidyii), path of insight
joyful (iimodasahagata), v, 84. (darsanamiirga), iv, 38; as understand-
joyous excitement, distinctive (sarp.pra- ing (prajfiii), pure understanding
har~avise~a), ii, 176. (anasrava prajfiii), iii, 100, vi, 246;
vidyii. cak~ur jil.iinam... vi, 246, Add.;
joyous ones (tu~ita), gods, iii, 1, 164. vidyiisarµsparsa, iii, 100. - the three,
judgment after contemplation (tirai:ia), vi, 276, vii, 108~ - supernormal,
i, 81. vii, 111.
jurist (dharmapiithaka), iv, 145. knowledge, complete (parijfiii), v, 110-
18; complete knowledge qua cogni-
tion Qfianaparijfia), complete knowl-
edge qua abandonment (prahiii:iapari-
jfiii), 110; parijfiadasa, 118. vii, 20 (which thought is liberated

knowledge, unhindered (pratisarpvid), [vimucyate], the detached thought
vii, 90-95. [virakta] or the thought with attachment
(sariiga]?).
known (mata) ... seen (dr~ta), iv, 160,
Add. liberated, circumstantially (samaya-
vimukta), vi, 251,254,267, 274.
liberated, non-circumstantially
L (asamayavimukta), vi, 251-52,
viii, 174. ,.
lack of fearful submission (abhayavasa- liberation (mok~a) of the non-Buddhists
vartitva), ii, 170. (biihyas), iv, 50; confusing liberation
lack of power (alpesiikhya), iii, 48, v, 84 (mok~a) with the state of non-ideation
(iisarpjfiika), ii, 201.
lack of respect (agauravatii), ii, 170.
liberation (mok~a), escape (ni~sarai:ia),
lack of veneration (apratisatii), ii, 170. gone forth (ni~srti), nirvii:t].a, ii, 203,
lamentation (parideva), iii, 84, iv, 165. iv, 34; false idea, ii, 202, v, 8.
lamenting: Al Thought! (hacitfapari- liberation (vimukti), liberation of
devaka), iv, 127. defilements (klesavimukti), liberation
lamp (pradipa) = arci~arp sarptiina~. from continued existence (samtiina-
ix, 281; and radiance (prabhii), sprout vimukti), ii, 109. ·
(ankura) and shadow (chiiyii), ii, 253; liberation (vimukti), conditioned lib-
pradipavat, iii, 57. eration (sarpskrta) and unconditioned
last one (paryanta), by naming the last liberation (asarpskrtii), vi, 295, 301.
one (paryanta) of a list, one includes unshakable liberation (vimukti
the first (adi), ii, 221. akopyii), cherished liberation (kiintii),
smallest unit or the minimum of circul!lstantial liberation (siimayikI),
matter, of a name (rupaparyanta, vi, 251-52, 259, 263.
niima) .. ., iii, 177. liberation of thought (cetovimukti),
laxity (kiimasukha, kiimasukhallikii), liberation through understanding
iii, 194. (prajfiavimukti), vi, 251, 297. ·
lay practitioner of one rule circumstantially liberated (samaya-
(ekadesakiirin), iv, 73. vimukta), not-circumstantially lib-
erated (asamayavimukta), vi, 251.
lay practitioenr of two rules (pradesa-
karin), iv, 73. liberation of thought (cittavimukti), Vyii.
ad iii, 38.
laziness (iilasya), iii, 206.
liberation that is cherished, circum-
leading cause (prapakahetu), ii, 277. stantial (siimayikI kiintii vimukti),
leaf-worm (pan).akrimi), iii, 53. vi, 260.
league (yojana), iii, 178. liberation, but no more than that
leaper (pluta), vi, 213. (vimok~amiitra), viii, 213.
leaping over (pratyudiivartana), iv, 230. liberation, cherished (kiintii vimukti),
vi, 260-61.
leaping over (vilanghya), vi, 213.
liberation, desire for (mok~iibhilii~a),
lemma (koti), trilemma (trikotika), resolution for liberation (moksa-
tetralemma (catu~kotika), ii, 252 and prai:iidhiina), vi, 179. ·
passim.
liberation, gate of (vimok~amukha),
lethargy (styiina), ii, 161, v, 89, 99; viii, 187.
lethargic behavior (carita), ii, 164; and
sleepiness (middha), iv, 84, v, 99, peaceful liberation (siintavimok~a),
vii, 18, 20. viii, 140; good liberation (subha-
vimok$a), viii, 213.
liberated thought (vimukta citta), vi, 299,
liberation, gate of entry into (vimukti-
ii.yatana), i, 48 (Vyii.. 57); aggregate of sleepiness (styii.namiddha), v, 99,

cognition-insight of liberation vii, 104; observation of light
(jiiii.nadarsanaskandha), vi, 297; puri- (bhii.vanii.), vii, 104, 123;
fication of liberation (parisuddhi), dharmanidhyii.nak~ii.nti, vi, 163.
vi, 297, viii, 130; experience of satis- light, very (mandamanda), extreme
faction (joy) and well-being (pleas- calmness (mandamandata), iii, 185,
ure) (pritisukhapratisaqwedana), vii, 88.
ii, 110, 113.
lightness (laghutva), i. 18, 23; observa-
liberation, group of (vimuktiskandha), tion of lightness (manasikara) and
vi, 297. · • supernormal accomplishments
liberation, obstacle to (vimok~ii.varai:ia), (rddhi), vii, 104.
vi, 276. limit of a name (nii.maparyanta), iii, 177.
liberation, path of (vimuktimarga), limited (pradesika), hell (niraya), iii, 128,
v, 103, vi, 190,199,270, 300, vii, 100, 155; limited mental application
viii, 101, 201. (manasikii.ra), vi, 150; limited restraint
liberation, right (samyagvimukti), right (sarp.vara) and limited non-restraint
cognition of liberation (jiiii.na), (asarp.vara), iv, 81, 89, 93.
vi, 295, 298, viii, 194. limited light (parittabha), iii, 2, 19.
liberation, well-being of (vimuktisukha), limited beauty (parntasubha), iii, 3.
ii, 110, 113.
lion's roar (sirp.hanii.da), v:ii, 74.
liberations (vimokeya), why they are
called in this way, viii, 206-7; eight, liquor from various ingredients
viii, 203-11; liberation of one's (maireya), iv, 84.
thought (cetasas), ii, 286. liquor, intoxicating (madya, madya-
life-continuum, subconscious pii.na), iv, 83-84; Vibhii.eyii., 123, p. 664a;
(bhavailga), vi, 299. Nanjio 1289, 8, p. 786a.
life-force (ii.yus), heat and conscious- listeners (srii.vaka) and bodhisattva,
ness, ii, 214, iii, 107, viii, 137-39. vi, 293.
life, conditioning forces of (jivitasarp.- listeners (srii.vaka), self-enlightened one
skii.ras) and conditioning forces of the (pratyeka) and buddha, vii, 9; family
life-force (ii.yul;tsarp.skaras), ii, 123. of the listeners (gotra), vi, 175;
ancient listeners (piirvin), iii, 194-95;
life, having conquered (ii.yur upahatya), bhaeyitasiitra, ix, 251; as cognitive
iii, 40; ayu~a utsarge 'dhieythane ca object (ii.lambana), iv, 20. - See great
vasitvasarp.pad, vii, 83; exhaustion of listener (mahiisriivaka).
life (ii.yul;tk~aya), ii, 219; corruption of
life (kaeyii.ya), iii, 193-94; pramai:ia- listening, factors derived from (sruta-
antaraparinirvii.yin, iii, 39; exhaustion maya dharma), understanding derived
of enjoyment (bhogakeyaya), ii, 218; from listening to the teachings (sruta-
life as its ripened effect (vipii.ka), mayI prajiiii), ii, 265, vi, 143.
vipii.koccheeya, ii, 120,121,217; life livelihood (ii.jiva), pure livelihood
which is the result of action of a Jaj1jvaparisuddhi), iv, 189, vi, 126, 147.
previous life or life energies (sarp.- livelihood, right (samyagiijlva), iv, 189,
skara), ii, 123. vi, 147, 284.
life, things useful to (jivitaparieykii.ra), living matter (sajlva riipa), i, 63.
ii, 120; damaging to life (vipatti),
long minute (lava), time, iii, 179.
iii, 194.
lord (bhojaka) (aimpadrotar), lord, ii, 247.
light of fire (agniprabha), iii, 212; entry
into (pravesa), v, 19; sarp.sparsii.d loss or giving up or abandonment
dii.hal;t, iv, 155; conjunction with (vihani), vi, 172-73, 193.
(sarp.yoga), iv, 5, 7. loss, retrogression (hiini = loss or giving
light, glow (ii.loka), van,1.arupa, i, 16; up [vihani], retrogression [parihai:ii]),
light-ideation (sarp.jiiii.) and lethargy- iv, 99, vi, 173, Add.
lost (vihi:na) and abandoned (prahii:ia), 12, 130, 140, 142, iv, 70. - losing,
i, 80. regaining, changing of gender,
lost the intent (iisayavipanna), iv, 176; iv, 121,213.
suddhi (avetyaprasiida), vi, 205. male body in Jambudvipa (jambudvipa-
louse (yiika), iii, 178. puru~a), iii, 129, vii, 71, the bodhi-
sattva.
Lovely View (sudarsana), city (pura),
iii, 160. malice (vyiipiida), iv, 136, 167, v, 84, 90,
viii, 196; obstacle of malice (nivarana),
loving-kindness (maitrI), iv, 232, 245, ii, 158, v, 100; initial inquiry of ·
, 250-51, viii, 196; member of enligh- malice (vitarka), v, 89, contact of
tenment together with loving- malice (saqisparsa), iii, 100.
kindness (sahagata smrtisambodhy-
ailga), iii, 106; cultivation of loving- malicious thought (vyiipannacitta),
kindness (bhiivanii), meritorious work iv, 136, 178.
consisting of cultivation of loving- man (nara), person (pudgala), ix, 245.
kindness (bhiivaniipui:iya), iv, 232, 245; manifest (dyotayati), indicated
meditative attainment of loving- (pratyiiyati), ii, 240.
kindness (samiipatti), meditative
attainment of loving-kindness (sam- manifest vice (avadya), ii, 170.
iipanna), iv, 121,123,245, viii, 196- manifestation (abhivyakti}, achievement
203; possessor of loving-kindness (samiipti) of the ripened effect
(liibhin) and action, iv, 121. (vipiika), iii, 33.
low rank (aplesiikhya), iii, 48, v, 84. manifested (vyailgya, prakiisya), opposed
lower (avarabhiigiya), v, 85, 111-12, to produced (utpiidya, janya), ii, 240.
vi, 204,210 mantra, clear knowledge created
luminosity (prabhii) (of a gem [mai:ii-J), through mantras (vidyii), vii, 111,
iii, 120, food. Add.~ 122, 125 (supernormal accom-
plishments [rddhi], etc.).
lust (anunaya), v, 81, contact of lust
(saqisparsa), iii, 100, fetter of lust manu-born (manuja, manoja), ix, 245.
(saqiyojana), v, 82-83. mara who is a demon or son of a god
(devaputramiira), ii, 124; deviidhideva
(?), iii, 20.
M marks (liilgas) of the gods, iii, 17.

master (siistar), the buddha, vi, 177;
mad gods (unmattaka deva), iv, 127. master of truth (yathiirthasiistar), i, 1. -
mahiibrahma, sitting in his assembly (sa "I was the master Sunetra" (sunetro
par~ad), the visit of A§vajit, ii, 169; niima siistii), ix, 271. - the six bad
his belvedere in the purohita heaven; masters, iv, 177.
a mahiibrahma, of the mahii- Master, phrases of the (siist[Piida),
brahmii~as, iii, 3-4. iii, 115.
maintaining a circle (nimiqidhara), mastering pleasures provi<led by others
mountain, iii, 141. (paranirmitavasavartin), iii, 1, 164, 166.
maintaining cause (upastambhahetu), masters who deny the retrogressing
ii, 314. (aparihai:iivadin), vi, 268.
maintaining or enduring (yiipanii), mastery (vasitii), perfection in the
iii, 120, 128. mastery (vasitvasaqipad), vi, 151,
making something present (vartamiinI- vii, 83; ayurutsarge, samadhisaqi-
karai:ia), vi, 63. mukhibhiive...
male (puru~a), female (std), manhood mastery of thought (cetovasitva), ii, 120;
(puqistva), womanhood (stritva), male liberation of thought (vimukti), iii, 38
sexual faculty (puru~endriya), puru~a- Vyii. vi, 251, 259-:60, 297.
bhiiva, i, 57, 94, 101, ii, 104, 108, 111- mastery of emanation (nirmai:iavasitva),
,, /
vii, 83. defiled meditation (kli~ta), iv, 249,

material (riipin), i, 51; of the realm of viii, 131.
fine-materiality, iii, 204; riipivimok~a. momentary meditation (k~a~ika),
viii, 211. prolonged meditation (priibandhika),
material body (riipakiiya), perfection of vi, 221.
the material body (riipakiiyasarp.pad) third meditation (tftTyadhyiina),
of the buddha, iv, 77, vii, 73, 84. ii, 114, iii, 167, viii, 209.
material cause (samaviiyikiira~a), iii, 210. first meditation (prathama), ii, 176,
material element, derivative (upiidiiya- viii, 147.
riipa), i, 18, ii, 313, iv, 27. entering into the meditation through
material elements, derived (bhautika), obtaining the nature of factors
see fundamental material elements (dharmatiipriitilambhika), iii, 183,
(mahiibhiita). prolonged meditation (priibandhika),
vi, 221.
derived and fundamental material
elements, i, 22, 63-66, ii, 146, 149, maximum meditation (prantakoiika),
Vyii. ii, 49 (opinion of the yogiiciira- vii, 89, viii, 95. ·
cittas); 252, 313, iii, 102, iv, 26; iitta- mixed meditation (misraka), vi, 213-
mahiibhautika, vii, 114, Add. 14, 222, vii, 55; vyatibhinna,
material elements, pellucid/subtle vyavaki11_1a, ibid.
(riipaprasiida), i, 15. pure meditation (suddhaka), vii, 117,
material meritorious works (aupadhika viii, 144.
pur;iyakriyiivastu), iv, 15, Add., 94, :z32, endowed with craving (satr~~ii),
237. endowed with afflicted view (sadnii),
matter, living (sajiva riipa), i, 63. endowed with conceit (samiina), v, 42;
adverse characteristics of the medi-
meals outside of the (appropriate) time tations (siipak~iila), iv, 108; agitated
(vikiilabhojana), iv, 47. · meditation (sefijita), iv, 107, viii, 161.
meaning expressed (arthaviida), iv, 158. meditation of the loathsome (asubhii
meaning, explicit (nitiirtha), vibhakta- bhiivanii), i, 48, ii, 166, vi, 148, 152,
artha, iii, 61, 75, iv, 96, ix, 246-47, 269, viii, 197, 204-5, 207,209.
Add. meditation, birth of (dhyiinopapatti),
means of subsistence, field of iii, 166, viii, 162-64.
(upakara~ak~etra), iii, 194, iv, 237. meditation, defect of (dhyiina-apak~iila),
meat, use of (miirp.sa), iv, 145. iii, 215.
meditation (dhyiina), chap, viii; defined, meditation, entrance into (dhyiina-
viii, 131, 192; stage of numerous pravesa), viii, 207; effect of the
qualities (gu~as), vii, 101, 107, etc.; meditations (phala), vii, 115; losing
excellent route (pratipad), vi, 279. the merit of the stage of meditation
unwholesome meditation (akusala), (bhiimikapu~yatyiiga), iv, 100.
v, 43, viii, 132; pure meditation meditation, member of (dhyiiniinga),
(aniisrava), viii, 172-73; iikir~abhiivita, viii, 132-33, 147-61, especially 157
vi, 221; unagitated meditation (member of counter-agent [prati-
(iinifijya), viii, 161; enjoyment of pak~iinga] ... ).
meditation (iisviidana), v, 42, viii, 132, meditation, practitioner in (dhyiiyin),
144~ i, 88, iii, 9 (Vyii.), v, 43.
fourth meditation (caturthadhyiina), meditation, preparatory (aniigamya),
ii, 199, iii, 2, 22-23, 167, vi, 177, 198, vi, 228, ii, 133, iv, 51, v, 112, vi, 235,
221-23, vii, 87, viii, 195. 271, viii, 179, 181; aniigamya dhyiina
birth (upapatti) and meditative (Vyut.).
attainment (samiipatti), iv, 110, meditation, restraint co-existent with,
viii, 127. and pure restraint of (dhyiina-
anasravasaiµvara), iv, 87; contaminent viii, 132-33, 147-61, especially 157

(anusaya), iii, 18. (member of counter-agent [prati-
meditation, resembling true (dhyana- pak~iiii.ga] ... ).
pratiriipa), viii, 133. members of those in training
meditation, sensation of 4dhyanavedana), (saik~iiii.ga), vi, 292, 295.
iii, 19, 167. mendicant (sramai:ia), four, iv, 98;
meditation, thorn of (dhyanakai:itaka), mendicant having bad morality
iii, 215. (dul_IsTia), iv, 246; true mendicant
(paramiirthasramai:ia), vi, 241.
meditations, acquisition of the (dhyana-
labha), viii, 164-71. mental action (miinasaiµ karma), iv, 1.
meditation, restraint co-existent with mental action (manaskarman), iv,· 2, 135-
(dhyanasaiµvara); i, 21, iv, 43, 50. 36, 163, 168, 218.
meditative attainment (samapatti), mental application (manaskiira, manasi-
ii, 213,306, 310 (the two), viii, 144 kiira), observation (mana:sikarai:ia),
(meditative attainment of enjoyment vii, 23; ii, 153-54; three, ii, 325
[asvadana-]), 177 (abandonment of the (mental application bearing on the
defilements [klesaprahai:ia]), 181 particular inherent characteristics
(seven), 183. [svalak~ai:ia], mental application bearing
on the common characteristics
meditative attainment of being without
[siimiinyalak~ai:ia], visualization
conflict (arai:ia samapatti), labhin,
iv, 121-23, vii, 85, 87. [adhimukti]); four, 328 (innate or
natural mental application [upapatti],
meditative attainment which leaps over mental application derived from
(vyutkrantakasamapatti), viii, 173. listening to the teachings [sruta], mental
meditative attainment, cognitive object application derived from reflection
of (samapatti-alambana), viii, 176; [cintii] and mental application derived
iivarai;ia, viii, 207; basis of meditative from'cultivation [bhiivanii]); elsewhere,
attainment (asraya), viii, 175; thought mental application on the real
of entry into meditative attainment [tattva], vi~ualization (adhimukti),
(citta), ii, 211; meditation (dhyiina), mental application concerned with a
viii, 126; attainment of cessation part of reality (priidesika), vi, 150,
(nirodha), i, 35; thought entering into 154; mental application preceded by
meditative attainment (pravesacitta), the contemplation of an object
i, 33; acquisition of the meditative (upanidhyiinapiirvaka), i, 81, vii, l;
attainments (liibha), viii, 164, 167-68; pure mental application (aniisrava),
mastery of meditative attainment vi, 187; observation of lightness
(vasitii, vasitva), viii, 210, 213; emerg- (laghutvamanasikiira), observation of
ing from meditative attainment sound (sabda manasikiira), vii, 104.
(vyutthiina), ix, 282; branches (siikhiis), mental application on the real (tattva-
viii, 145. manasikiira), ii, 325, vi, 153, viii, 200.
meditator endowed with conceit mental application, incorrect (ayoniso-
(manottaradhyiiyin), v, 43. manaskiira), (ayonyii anyayena klesa-
medium (madhya), ii, 255; delusion yogena pravrttal_I), ii, 162, iii, 70-71,
relative to the ~resent (saiµmoha), iv, 198,v, 73,89,263.
vii, 108; indifferent (stha), vii, 110. mental consciousness (manovijfiiina),
member (aii.ga), twelve-membered especially i, 19, 28, iii, 99, 131 (equa-
scriptures (pravacaniiii.ga), vi, 194 Add. nimity [upek~ii]), ix, 231.
member of enlightenment (saiµ- mental consciousness, unlimited (ananta
bodhyaii.ga), ii, 158, vi, 283. manovijfiiina), i, 75, vii, 45.
member of existence (bhaviiii.gas), mental conversation (manojalpa), ii, 175;
twelve, iii, 69, ix, 250. swift like the mind (manojava),
vii, 113; mental action (manodai:u,la),
member of meditation (dhyiiniiii.ga),
iv, 218; bad conducts of mind (mano-
duscarita), iv, 135-36; mental fault (pui:iya-upaga), iii, 76; meritorious

(manodo~a), iv, 244, Add. action (karman), iv, 106; meritorious
mental conversation of examination works (kriyiivastu), iv, 231; exhaustion
(parye~aka manojalpa), ii, 175. of merit (k~aya), ii, 217; field of merit
(ksetra), iv, 213,237, vii, 85-86;
mental'event, (caitta), associated (saiµ- accumulated merit and cognition
prayukta), ii, 149; defined, ii, 177; (jiiiinasaiµbhiira), iv, 77; produced by
difficult to discern, ii, 159, 235. merit (prasava), gods, iii, 2; holding
mental events (caittas) and thought that patricide is meritorious (buddhyli
(citta). - negation of the mental pitrvadhal:i), iv, 121; wholesome
events or of certain mental events, conducive to merit (bhligiya kusala),
i, 64, ii, 150, Add. viii, 159, ix, 262; iv, 252; increase of merit (vrddhi),
object of thought and mental events, iv, 15; hundred merits (sata), iv, 226;
i, 30, ii, 177, iii, 6; different object of provision of merit (saiµbhiira), iv, 77,
the thought and mental events, i, 28, vii, 78.
30; study of the mental events or meritorious work consisting of morality
mental events associated with (sTiamaya: pui:iyakriylivastu), iv, 232,
thought (sarpprayuktas), ii, 149-76; 247.
cognition of another's thoughts
(paracittajfilina), vii, 16, 27. Meru, iii, 141, 143, 159-63; terraces of
mount Meru (pari~ai:ii;la), 159.
mental factors (caitasika dharma)
(jighatsli), i, 18. messenger of the Buddha (jinadiita,
jinoddi~ta), ii, 220, iii, 177.
mental faculty (manas), ii. 177.
metaphor or the cause being designated
.mental faculty (mana-indriya), ii, 105, by the name ofits effect (upaciira),
107,127, iii, 99, ix, 243. definitive meaning (mukhyavrtti),
mental faculty (manas), i, 33, ii, 176-77, V, 5.
305. . methods, perpetual (satatavihlira),
mental faculty, pleasure of the (mano- iii, 114, iv, 52, vii, 76, viii, 148.
bhiimika sukha), iii, 109. milk (k~Ira) and whey (dadhi), v, 53,
mental faculty, element of the (mano- designation without reality (prajftapti-
dhlitu), i, 31-32, 74, 95. sat), ix, 239.
mental faculty, sense-sphere of the mind, body made of (manomayakliya),
(mana-liyatana), i, 31. ii, 209, iii, 122,204, iv, 234, viii, 140;
mental thought (manascitta) = mental fetters made of mind
consciousness (manovijfiiina), iv, 125. (manomayagrantha), v, 105.
mental pondering (mana-upaviciira), mind, having in one's (vibodhya), iii, 48.
manopaviciira, iii, 109. mindfulness (smrti), i, 60, ii, 154, 162,
mental pondering (manopaviciira), 185, iii, 114, vi, 160, 283, viii, 157,
iii; 107. ix, 294.
unmattlil:i smftiiµ pratilabhante, vii, 84.
mental sensation (caitasikI vedanii), supervision through mindfulness
iv, 111; etc. (anuparigrhitatva), iv, 226, 248; arising
mere (kevala) = iitmarahita in the of mindfulness (utplida), vi, 264;
formula ofthe dependent origination application of mindfulness (upa-
(prafityasamutplida), iii, 83. sthiina), vi, 153, 158, 161, 283, 289, of
merit (pm).ya), defined, iii, 84. the buddha, vii, 76, 105; predilection
1
(chanda), initial inquiry (vitarka) ... ,
merit produced through discarding ix, 294; complete purification of
(tyiigiinvaya pm;iya), iv, 244. mindfulness (parisuddhi), viii, 147;
merit, Brahmanic (briihma pui:iya), lapse of mindfulness (smrtimo~a),
iv, 250; celestial palace of Brahma iv, 67; mindfulness and introspection
(vimiina), iii, 2, 185. (saiµprajanya), iii, 114, iv, 53, vii, 76;
meritorious consciousness, approaching lapse of mindfulness (sampramo~a),
ii, 154, 162, v, 25, vi, 258-59, 261, 264, through craving (tm1a-); ii, 271
269. moment or instant (k~a~a), ii, 145, 227,
mindfulness of breathing (iiniipiina- 232, iii, 177-78, iv, 4, Add. v, 65.
smrti), mindfulness of breathing moment, nature of the (k~a1:1adharmatii),
(smrta), vi, 148, 153-58 1 Add. 269. ii, 229; immediately perishing
mingled (sarµsr~!a), iii, 106-7; mingled (nirodha), 234; pure moment
with attachment (saragatii), vii, 17. (vyiikira1:1a), vi, 222; recollecting
minute and concomitant (a1_msahagata, successive moments (smaratii),
anusahagata), ii, 245, iv, 173. vii, 103.
miracle (priitiharya), vii, 110. momentary (k~a~ika), etym. iv, 4; the
explanation of Vasubandhu, 4 and
miracle of reading another's thoughts foll., is not that of the Vaibhiislkas,
(iidesaniipratiharya), vii, 110-11. says Sarp.ghabhadra. - Whether the
miracle of teaching (anusiisan,, doctrine of momentariness (k~a1:1ika-
priitiharya), iv, 41, vii, 111. viida) is reconcilable with the doc-
miraculous emanation (nairmita), trine of the four characteristics
thought associated with miraculous (lak~a1:}as), ii, 228.
emanations (nairmanika citta), ii, 320, three elements (dhiitus) called
vi, 158. · "momentary" (k~a~ika); i, 71;
mist (mahikii), visual form (riipa), i, 16. momentary dependent origination
(k~a1:1ika prafityasamutpiida), iii, 65;
mistaken or erroneous seeing momentary meditation (k~a~ika
(viparltadarsin), iv, 136; understanding dhyiina), vi, 221; confirming
which errs (viparlliilambana prajfia), momentariness of factors (ksanika-
v, 33. viidin), ii, 230, iii, 33. - Siirp.mitiyas,
mistaken view (viparyasa), four, iii, 55 ii, 222, doctrine of the four moments
(???), v, 21, vi, 162, ix, 252; twelve (catu!:ik~a1:1ikaviida). ·
according to the Vibhajyaviidins, moments, sixteen (~o<;Iasa k~a1:1al:i),
Vibh~ii, 104, beginning. vi, 192-93.
mistaken view of a self (iitmaviparyiisa), momentum of the period of duration
v, 22, 25. (sthitikiiliivedha), ii, 121.
mistaken view taken that which is month (miisa), investigation of months
impure to be pure (suciviparyasa), (miisaparik~ii), iii, 179-80.
v, 21.
moon (candramiis), iii, 156-57, 159, 205.
mixing (misrikara~a) (meditation
[dhyiina]), vi, 221. moon of unpleasant sound (kaurava),
iii, 146.
mixture (sarµbheda) (?), (misrata), iii, 12;
cp. 108. moon-stone (candrakiintii), iii, 157.
mode of existence (bhiiva) (dharmasya), morality (sila), iv, 47, 67, 247-48; iv, 226
v, 53-54. (bodhisattva); vi, 294. - and perfect
action (bhiiva) and agent (bhavitar), confidence (avetyaprasiida), vi, 293. -
ix, 279. undertaken morality (samiidiinasila),
morality without undertaking or
mode of experienced sensation (anu- vocal action (dharmatiipriitilambhika)
bhava, anubhiiti, upabhoga), i, 27; or morality of the nature of factors
cognition (jfiiina), v, 7. (dharmatiisila), iv, 81, 139.
mode of teaching (anusiisanavidhii), morality and certain types of spiritual
vii, 11,1. practices (silavrata), overesteeming of
modesty (hr!), and shame (apatriipya), morality and certain types of
ii, 172,iii,45,iv,25, 105. spiritual practices (silavrataparii-
modifying (vivartanii) (mindfulness of marsa), grasping to morality and
breathing [iiniipanasmrti]), vi, 156. certain types of spiritual practices
(silavratopiidiina), iii, 45, 86; iv, 135,
moistened (abhi~yandita), moistened
168, 189,v, 18-21, 76. acquired consecutively to the supra-

morality of hope (asaxµsiisTia), iv, 248. mundane cognition [lokottarajiiana-
Pf~thalabdha]).
morality of sentient beings of this
world (aihika sTia), iv, 109. mundane conventional sense, saxµgha in
the (lokasaxµv]"tisaxµgha), iv, 97; jfiiina,
morality, meritorious work consisting v, 14, vii, 4.
of (sllamaya pui;iyakriyiivastu), iv, 232,
247. mundane detachment (laukikavitaraga),
iii, 196.
morality, pure (parisuddhasTia), iv, 248.
mundane factors (lokadharmas), iv, 25.
morality, purification of (sTiapari-
suddhi), viii, 130; parisuddhipradhiina, mundane thought (laukikacitta) (of those
vi, 297; perfection of morality in training [sai~a], of those beyond
(piiramitii), iv, 228; confidence of training [asaik~a]), vi, 300; presently
morality (prasiida), vi, 295; effect of mundaQ.e thought (stha), iv, 79.
morality (phala), iv, 249; immoral mundane mind (laukikamanasa), perfec-
(vipanna), iv, 208; element of morality ted being (arhat), ordinary worldling
(skandha), ii, 259, v, 100, vi, 76. - (pfthagjana), ii, 183, Vyii. ii, 79. ·
three members of morality (sTiiiilgas), mundane path (laukika miirga) (impure
vi, 284. - abscess of bad morality [siisrava]), vi, l; aspects of the mun-
(silarbuda), iv, 213. dane paths (iikiiras), vi, 239, Add., 266,
mother (miitar), iv, 213-14; matricide vii, 30; their objects, vi, 239; the fruit,
(ghiita), 201, 218; violating one's vi, 243.
mother (dii~ai;ia), 219. mundane path (laukikamiirga) and supra-
·mother, intercourse with one's (matr- mundane path (lokottaramiirga) of the
jana), iv, 148, sexual misconduct · bodhisattva, iii, 77.
(kiimamithyiiciira). mustard seed (sar~apa), iii, 179.
motion (srotas), moveme~t (gati), mutual generation (anyonyajanaka-
vi, 213. bhiiva), iii, 103.
motion, action of (Ira1_1akarman),
essential property mobility
(Ira1_1iitmaka), i, 23.
mountain of intoxicating odors (gandha-
N
miidana), iii, 147. niiga and the fast (upavasa), iv, 104; four
mouth (kavaqa), small bite (pii;iqa), modes of birth (yoni), iii, 29-31;
iii, 120; material food (kavaqikiira- udakanisrita, 159; the eight, 175. - the
ahiira), i, 55, ii, 209, iii. 119-21, 127, tathiigata, iv, 41.
205, audarika, siik~ma, tryiiyatana- name (naman), object-referent or desig-
iitmaka. nated thing (artha), speech (vac), i, 12,
movement (gati), iv, 4. vi, 143, vii, 90.
movement of the moon (vii.ha), iii, 159. name (niiman) in name-and-form (niima-
Magadhan cart-load (vii.ha), iii, 176. riipa), niimariipavibhailga, iii, 63, 85,
94-95, iv, 151, viii, 138.
moving (vahati = gacchati), iv, 168.
name (niiman), collection of names
moving (vihara1_1a), ii, 110, 113.
(niimakiiya), the formations dissoci-
much practiced (bahulTiqta), iv, 186, ated from thought (viprayukta),
viii, 193. ii, 238-43; i, 46, vi, 140, vii, 93.
mundane afflicted view (laukikI dr~ti), or designation (adhivacana), iii, 99
mundane right view (samyagdr~ti), (contact through designation [adhi-
i, 80, vii, 3, Vibhii~ii, 97, p. 502; vacanasarµsparsa]).
possession (prapti), ii, 138, Vya. ii, 36. that which causes ideation to arise
mundane cognition (laukikajiiiina), (niimadheya and saxµjfiakarai;ia), ii, 238.
vi, 142, vii, 4, 10 (mundane cognition niiraka, iii, 1; the birth in hell (falling
with his very body into hell [svasarirena bodhi), iv, 221; time of death, iii, 118.
prapatitaI:i], intermediate being [antara: negation or non-existence, afflicted
bhava]) iii, 41 Add., 43, 53; being view of (niistidr~ti), iv, 170, v, 15.
reborn in hell (naraka upapadya-
manaI:i) and bringing about to die in neither knowledge nor non-knowledge
hell (narakacyutyabhimukhal:i), iv, 176. as wholesome but impure understand-
ing (naivavidyiinavidya kusalasasrava
characteristics, iii, 148, Add., 153, prajfiii), iii, 100.
Add., iv, 127,176, 181-82; cognition
of another's thoughts (paracittajfiana), neither pleasure nor displeasure
cognition of recollecting former (adul:ikhiisukha), ii, 115, v, 88; to be
abodes or existences (purvaniviisa) experienced neither satisfactorily nor
being innate in hell beings... , vii, 126, unsatifactorily (vedaniya), iv, 109 and
Add. foll.
natural marvelous qualities (nijascarya newly-born (biUaka), iii, 119.
dharma), vii, 83. nine ant mountains (kitiidrinavaka),
nature of factors (dharmatii), never in iii, 147. .
the sense of Bodhisattvabhiimi, nirviina, bringing about (nirviinam
vi, 158. - ii, 237, iii, 77, v, 29, ix, 252, kar~ti), vi, 205; nirviinii is obtained in
philosophical truth of dependent two non-defined thoughts (nirvaty
origination (pratityasamutpiida- avyakrtadvaye), iii, 133-34; without
dharmatii); vi, 178, pravacanadharmatii; relaxing their practice (aprati-
vi, 204, nature of factors of the path prasrabdhayogal:i), unconditioned
of those beyond training (asaik~a- (asaiµskaraI:i), obtaining nirvii.i;ia in the
miirgadharmata); v, 65, nature of intermediate existence (iintarii-
factors is profound (gambhirii bhavikal:i), obtaining nirviii;ia as soon
dharmata); viii, 218. - iv, 128, as they are born (utpannamatraI:i
anityatii ... parinirvati), vi, 211; through the
Comp. ii, 235, nature of factors is intention of oneself and of another
subtle (suk~mii dharmaprakrtayaI:i); (pariitma saiµcetana), ii, 219; whether
iii, 35, inconceivable is the power of everyone arrives there, ix, 67; stream-
factors and the variety of this power enterer (srotaiipanna) and nirviii;ia,
(dharmii~iirµ saktibhedo 'cintyal:i); vi, 204; see conducive to liberation
iv, 20, anii.dikii.liki §ak:til].. (mok~abhiigiya), etc. ·
nature of factors, morality of the jalapraviihanirodhabhutasetu-
(dharmatasTia), morality through sthiiniyal;I padiirthal:t, iv, 17.
obtaining the nature of factors wholesome (kusala), iv, 33, Add.
(pratilambhikasila), iv, 49, 81, 139. factor as fruit (phaladharma), iv, 78,
Add.; entering into the meditation Add.
through obtaini~g the nature of pure (aniisrava), i, 7, v, 34, 40; without
factors (priitilambhikadhyana), iii, 183. superior (anuttara), iv, 255; being
nature of factors, power of the simply non-production (anutpiida-
(dharmatabala), vi, 204, viii, 218; miitra), non-appearance (apriidur-
knowing deeply the nature of factors bhiiva), apradurbhuti (Sautrantika),
(abhijfiii), iv, 128. being mere non-existence (abhiiva-
nature, recollection of existences which matra) (?), ii, 280, 284, 285; nirvana is
· they possess by (prakrti-jatismaratii), called signlessness (animitta), viii; 185;
vii, 126; transgression by nature considered as near (antike), v, 107;
(siivadya), i'<, 67,122,247; simii, designated by object-referent (artha)
iv, 212; normal state (stha), iv, 96 in unhindered knowledge of the
(bhiksu); vi, 231 (nature of the noble designated thing (arthapratisarµvid),
one [~rya]), Vyii. ii, 77 (perfected being vii, 92; nirvana is not a factor of the
[arhat]). status of thos·e beyond training
(asaik~a), vi, 232; uttamadharmasya
near to enlightenment (iisanniibhisaiµ- priiptir arhattvaiµ nirva1:1asya vii priipti~
(Vyii.); and the efficient cause of nirvii:t;1a (sukha), vii, 108; duration
(kiiral}.ahetu), ii, 247; being wholesome (sthiti) of the basis of nirviil}.a, ii, 111.
(kusala), being peaceful-and-happy or nit (lik~ii), iii, 178.
secure (keyema) (absence of sickness
[iirogya]), iv, 34; generative condition noble understanding (iiryaprajfiii),
(janakapratyaya), v, 60; and concentra- vi, 258, iiryan language (bhii~ii),
tion of the element of fire (tejodhiitu- iii, 146, 165.
samiidhi), iv, 230; putting an end to noble eightfold path (a~tiinga miirga), a
unsatisfactoriness (dul_lkhasya antal_l), wheel, vi, 246.
vi, 205; nirviil}.a without remainder noble path acquired through the path of
(nirupadhiseeya), nirviil}.a with remain- application (iiryamiirgapriiyogika)
der (sopadhise~a), vi, 211; and attain- (heat [u~magata], etc.) vi, 163; person
ment of cessation (nirodhasamiipatti), who is traveling on the noble path
ii, 208, iv, 123, vi, 224; necessary (samiipanna), person who is estab-
escape (nil_lsiira) (sarvasya sarµskrtasya lished on the noble path (stha), iv, 55.
nirviil}.am), i, 12; (cessation due to
noble path is invoked (miirga iiviihyate),
deliberation) (pratisarµkhyiinirodha),
ii, 109; mental application (manasi-
ii, 277, vi, 296; nirViiI}.a as an effect of
kiira) which precedes it and follows it,
human action (purueyakiiraphala),
ii, 17,326.
ii, 292; as the effect of the path
(miirgaphala), ii, 275, 277; each discon- noble one (iirya), etym. iii, 137; defini- ·
nection taken separately (visarµyogal_l tion, v, 28, opposed to ordinary
prthak prthak), i, 8, 275; taking refuge worldling (prthagjana).
in nirviil}.a (saral}.a), iv, 78; nirviil}.a as bound by all bondages (sakala-
peaceful (siinta), vi, 127; nirviil}.a as bandhana), in the first moment of the
the cessation of the unsatisfactoriness path of insight (iidikeyal}.astha), ii, 180.
of oneself and of others (siintyeka- noble one (iirya) and attainment of
lak~al}.a), iv, 78; nirviil}.a not being a non-ideation (asarµ jfiisamiipatti),
factor of the status of those in · ii, 202; attachment to pleasure
training (saik~a), vi, 232; absolute (kiimariiga), v, 24; mental trouble
good (sarµyaktva), vi, 180-81; (cittak~epa), iv, 127; complete
decreases the restraint (sarµvara) ?, knowledge (parijfiii), v, 114;
iv, 90; dike (setu), iv, 17 prakrtisiivadya, iv, 85; craving for
nirviil}.a in the present life (dr~ta- existence (bhavatfeyl).ii), v, 30; mahii-
nirviil}.a), dr~tadharmanirviil).a, ii, 204. brahmii, vi, 214; types of conceit
(miinavidhii), etc. v, 31; mistaken view
nirviil}.ii, giving done in order to attain
of the belief in happiness (sukha-
(nirviiniirtham diinam), iv, 239, basis of
viparyiisa), ideation of a sentient
nirvii~a (nir~iil}.a-iisraya), ii, 111, .
being (sattvasarµjfiii), smrtisarµpra-
· nirviil}.a appearing for the first time
moeya, v, 25.
(iidibhiiva), ii, 112; faculties arising
with regard to nirviil}.a (utpatti), iirya and the quality of Indra, v, 30.
ii, 111; experience of nirviii;ia (upa- supernormal accomplishments of the
bhoga), ii, 112; means to nirviil}.a noble ones (iirya rddhi), vii, 111,
(upiiya), vi, 250; destined to attain viii, 210; kiintasTia, vi, 293; 1$:usalatyiiga,
nirviil}.a (dharman), vi, 173; conquest iv, 100; desanii, ix, 195; dharma
of nirviil}.a (paril).iimita), iv, 226, 228; (= sukladharma) vi, 199-200.
city of nirviil}.a (pura), vii, 33; acqui- noble one, eighth (a~tamaka), vi, 201.
sition of nirviil}.a (pratipiidana, prati- noble one, lineage of the (iiryavarµsa),
lambha), ii, 109; turned toward nirvi, 146; abode (vihiira), vi, 259,
Viil}.a (priigbhiira),.vi, 265; possession viii, 187; vocal behavior (vyavahiira),
of nirviil}.a (priipti), ii, 180; desire for iv, 159; morality and perfect confi-
nirviil}.a (priirthanii), v, 39; excellent dence (sTie 'vetya prasiidal_l), vi, 293;
outcome (phalatva) of the buddha restraint (sarµvara), iv, 184; truth
field (buddhak~etra), vii, 85; condu- (satya), vi, 122, 123, 127, 186, 188;
cive to nirviil}.a (bhiigiya), vi, 173; bliss homogeneity of a noble one (sabhii-
gata), ii, 197. (abhav~), iv, 5. - asti. .. abhavah

noble ones (aryapudgalas), vi, 230, 232; ii, 283. - cognitive object (alarr:bana),
chap. vi; those in training (saik~a), v, 62; later non-existence (pascada-
t~ose beyond training (asaik~a); bhava), ii, 282; mere non-existence
difference of family (gotra), etc. (abhavamatra), 284.
no~-appearance (aprardurbhava), bhiiti, non-faith (asraddhya), ii, 163.
ll, 285. non-friend (amitra), non-truth (anrta),
non-appropriated (anupatta, anupattika) non-righteousness (adharma), not-to-
i, 63, iv, 28. ' be-done (akarya), iii, 89.
non-birth (apratisaqidhi), ii, 285. non-grasping (anupadana), ii, 285.
non-Buddhist (tirthika) and non-greed (alobha), see wholesome root
superknowledge (abhijiia), vii, 97. (kusalamiila); ii, 160 (udvega, anasakti),
vi, 146 (saqitu~ti), 152, 269 (meditation
non-concentrated (asamahita), i, 51,
vii, 20. on the loathsome [asubha bhavana]),
viii, 197, 206.
non-ideation, attainment of (asaqijiii-
non-hatred (adve~a), wholesome root;
samapatti), its preparative (prayoga), loving kindness (maitri), ii, 160.
its conditions (pratyayas), its fruit,
ii, 132,200,211,310, iv, 200. non-homoge;eous, without a similar
(asabhaga:) or partially homogeneous
non-ideation, state of (asaqijiiika), (tatsabhaga), i, 75.
ii, 199, viii, 144; desire to enter among nirval_la is without a similar (asabhaga
the gods without ideation (pra-
nirva1_1a), i, 9; asabhaganuvartana, v, 89.
vivik~a), iii, 23.
non-human (amanu~ya), iii, 89, 126, 146,
non-covetousness (anabhidhya), iv, 180.
208, iv, 164,205.
non-defined (avyakrta), iv, 31, 35 (in the
non-informative (avijfiapti), i, 20, 26,
absolute sense [parama-]), 105-6 ii, 241, iv, 3, 13 and foll.; threefold 43·
(action); which elements (dhatus), discarding (tyaga), 100. ' '
i, 54; which proclivities (anusayas),
v, 41-42 (non-defined roots non-introspection (asa111prajanya),
[avyakrtamiilani ]). ii, 162, vi, 286 (and understanding
[prajiial).
citta avyarta (non-defined thought) in
regards to nirviil_la, iii, 133; in the non-liberated thought. (avimuktacitta),
Fortunate One (bhagavat), iv, 41. vii, 20.
unobscured-non-defined (anivrta- non-meritorious (apu1_1ya), defined,
avyakrta) and obscured-non-defined iii, 84; action (karman), iv, 106.
(nivrtavyakrta), varieties, ii, 305 and non-modesty (ahri), ii, 170.
foll. non-modesty (ahnKya), ii, 164, v, 89.
non-delusion (amoha), permeating fac- non-possession (aprapti), ii, 179-94.
tor (mahabhiimika), ii, 162; right
thinking (samyaksaqikalpa), ii, 160; non-resistant (apratigha), i, 41; van,
mindfulness of breathing (anapana- iii, 47.
smrti), vi, 269. non-returner (anagamin), iii, 39, iv, 119,
non-diligence or heedlessness v, 116, vi, 209,220 (parivrttajanman),
(pramada), ii, 157, 162; occasion for 223-26. '
non-vigilance (sthana), iv, 45, 85. non-sentient being (asattva), non-
non-disappear~nce (avipra1_1asa), ix, 295. indicative of sentient beings
(asattvakhya), i, 17, iv, 87, 146.
non-existence (vibhava) or craving for
non-existence (vinasatr~1_1a), v, 29-30, non-harmfulness (avihiqisa), ii, 160.
vi, 148; afflicted view of non- non-restraint (asa111vara), iv, 57;
existence (df$ti), v, 40, ix, 265. discarding (tyli.ga), 100.
non-existence, non-existent, absence non-restrained (asaqivarika), iv, 62, 91.
(abhava), loss (vinasa), non-existence
nonself (anatmaka), aspect of truth of object-fields (pradhana), v, 74; visible

unsatisfactoriness (dui_J.khasatya), form occuring in the field of
vii, 31-33. experience (riipatam apanna), v, 72;
nostril (nasaputi), i, 93. vyatirekavisarin, vi, 289.
not to be abandoned (aheya), i, 79, Add., object-referent (artha), object-field
ii, 188; see iv, 100, vi, 173, 192, (vi~aya), i, 14; and name (naman),
viii, 209; faculties (indriya), ii, 131. vi, 143; and speech, ii, 149; object of
understanding derived from reflec-
not calmed (avyupasanta), vii, 20. tion (cintamayI prajfia), vi, 143, 153.
not destined to arise (anutpattidharman, object-referent itself (arthamatra),
dharmin, dharmaka, dharmika, · particulars of the object-referent
dharmata), i, 10, 75-76, ii, 250, 266 (vise~a), iii, 95.
vi, 152, 174. '
supreme goal (uttamartha), iv, 239;
noJ dispersed thought (avisarai:ia citta), P!\ramartha ...
IV, 41.
object-specific mental factors
not doing (akarai:ia), iv, 48; assured or (pratiniyata caitta), ii, 153 (vi~aya).
absolute abstention (niyama),
restraint of not doing (sarp.vara), ol;>jects to be known (jfieya), five kinds
assured abstention from one action or categories (paficavidha), ix, 237,
(akriyiiniyama), iv, 24, 50, 81, 85, 201, 255; susceptible to be known (jfieya),
vi, 218, 269 (anadhyacarai:ia). to be cognized (vijfieya), to be pene-
trated (abhijfieya), to be completely
not endowed with causes, unreal known (parijfieya), ix, 244.
(avastuka), endowed with causes
(savastuka), discussion on the obscured (nivrta), obscured-non-defined
meaning of vastu, i, 13, ii, 286. (nivrtavyakrta), ii, 168, iv, 32-33, 255,
v,40.
notgreater (avrha), iii, 3.
observing (upalak~ai:ia), vi, 157; observ-
not included [in the realms] (aprati-. ing (upalak~ai:ia), vi, 155.
sarp.yukta), pure (anii.srava), vii, 29
obstacle (vibandha), vi, 300.
not subject to retrogression (aparihai:ia-
dharman), iv, 118, vi, 261. · obstacle to liberation (vimok~avarai:ia),
vi, 276.
not white (asukla), action (karman),
iv, 129. obstacle (pratibandha) of morality (sila),
•of immorality (daui_J.silya), iv, 93.
notion of arisen (jatabuddhi), ii, 235.
obstacle (avarai:ia), resistance (prati-
notion, general (samii.nyabuddhi), ii, 196, ghii.ta), occupy a place (desii.varai:ia),
Vyii.. ii, 96. i, 51, iv, 18. - the three, action
noµrishing (po~ikii.), iv, 214. (karma), etc. iv, 20, vi, 276; the paths,
novice monk (sramai:iera), novice nun vi, 276, 298; obstacle to liberation
(sramai:ierika), iv, 43, 72, 149. (vimok~avarai:ia), vi, 276.
novice, male or female (sramanoddesa), obtained (labha) and cultivated
iv, 46, 73. · (bhavanii.), vii, 63.
obtaining nirviil}.a without effort
(anabhisarp.skaraparinirvayin), vi, 210;
0 vahin, marga, viii, 179, thought that is
retribution (vipii.kaja citta), iv, 41.
object (bimba), reflection (pratibimba), obtaining the fruits in sequence (phala-
mirror (ii.darsa), iii, 34, 35. anupiirvii.dhigama), vi, 233.
object-field (vi~aya) and cognitive obtaining through detachment
object (ii.lambana), i, 53. (vairagyalii.bhika), ii, 205, vi, 152, 172,
object-field of action, resistance of the vii, 97, 105.
sense-facuHy as encounter with the occasional (kii.dii.citka), i, 34.
(vi~ayapratighata), i, 51; depending on ocean (sita), iii, 143, var. sitii; see Sitii.
ocean, inner (sita), iii, 143. vehicle of the self-enlightened ones

odor (gandha), i, 17, 57; pondering (pratyekas), iii, 195.
(upavicara), iii, 108; perfumes, do not attain the attainment of
garlands and unguents (malya- cessation (nirodhasamapatti), ii, 204;
vilepana), iv, 47; stream of odor neither complete knowledge (parijiia),
(saiµtana), iii, 163; hastin, vii, 73. v, 114; not a true mendicant
odor-eater (gandharva), ii, 105, iii, 32, (sramai;ia), vi, 241 (opposed to
36-53, 48 Add., 119, 123. samai;iabrahmai;ia, Suttanipata, 859).
officiant (vinayadhara), iv, 61. loss of the stages conducive to
penetration (nirvedhas) through
old-age-and-death (jaramarai;ia), death, vi, 171; like the loss of all
dependent origination (pratitya- wholesome factors (dharma), iv, 100,
samutpada), iii, 65, 83, 88. vi, 231; and the loss of disconnection
omniform cognition (sarvathiijiiana), (visaiµyoga), vi, 235,
vii, 83. abandonment (prahai;ia) that they can
omniscience (sarvajiia), ix, 269. obtain, v, 14,114; superlmowledges
omniscience (sarvajiiatva), ii, 304, vii, 82, (abhijiias), etc., vii, 59; nirvil}a,
89, ix, 254-55. vi, 232; detachment (vairagya),
vi, 235.
omniscient (sarvavid), ii, 304.
six families, iv, 118, vi, 252, 266.
once-returner (sakrdagamin), fruit of
once-returner (phala), candidate of abandonment of the state of the
the fruit of once-returner (phala- ordinary worldling (pfthagjana),
pratipannaka), ii, 134, v, 244, vi, 195, vi, 175, 181; not in the realm offine-
209. materiality, vi, 250.
once, abiding having arisen (sakrd homogeneity of an ordinary world-
utpannaiµ ti~thati), ii, 218. ling (prthagjanasabhagata), ii, 197.
one direction (ekadigmukha), iv, 9. ordinary worldling inside
(abhyantaraka), ii, 119.
one grain of sesame seed (ekatila), one
grain of rice (ekatai;ic,lula), ix, 259. sitting under the jambu tree (jambu-
~ai;ic,lagata), iii, 129; similar to those
one sitting (ekasana), vi, 177.
who have envisioned truth (drsta-
one truth (ekasatya), vi, 139. satyakalpa), iv, 208; thought streams
one who arises (bhavitar) and action of are ripened (paripakvasaiµtana),
arising (bhiiti), iii, 79. vi, 206 (seven rebirths); bound by all
bondages (sakalabandhana), ii, 180.
one-pointed thought (ekagnicitta), one-
pointedness (ekagrata), having a ordination (upasaiµpad), iv, 60; receiv-
single cognitive object ing ordination (upasampadyamana),
(ekalambanata), iii, 132, viii, 128-29. 37.
opinionatedness (pradasa), v, 93. ordination, self- (svama upasaiµpada),
iv, 60.
opposition, distancing through
(vipak~atvadiirata), v, 107. organs, physical (vyaiijana), visible
ordinary (nityaka) (?), iv, 65. support of the sense-faculties
(indriyas), iii, 58.
ordinary worldling (pfthagjana), defini-
origin (samudaya), aspects of the truth
tion, i, 79-80, Add., ii, 191; or
of the origin (samudayasatya), vii, 35-
ignorant person or fool (bala), ii, 142,
36.
iii, 84, iv, 118; but different from the
ignorant person or fool (bala), iii, 87: origination (jati), characteristic of
the understanding (prajiia) derived conditioned phenomena (saiµskrta-
from the complete understanding of lak~ai;ia), ii, 222; jatijati, 182, 225.
the truths (satyabhisamaya) is absent birth (jati), dependent origination
in them; bahiro puthujjanapakkhe ... , (pratityasamutpada), iii, 64, 88.
ii, 118; how they enter into the birth described, iii, 58.
origination (samutthana), the originat- common characteristic (samanya-

ing cause (samutthiipakahetu), iv, 33, lak~ai:ia), ii, 325, vi, 158; vafl,lasva-
36, 144. lak~ai:iavi~ayii vafl,labuddhil?., ii, 235;
origination in that moment (tatk~ai:ia- existing in and of themselves (sva-
samutthana), iv, 36, 150. lak~a1,1atas = dravyatas), ii, 213;
particular inherent characteristic
other tail-fan (avaracamara), iii, 146. (svalak~ai:ia) and name (niiman), ii, 239.
outside (biihya), the one outside passed away (abhyafita), ii, 294, iv, 54,
(biihyaka), non-Buddhist (bahiraka), 245, v, 59.
ii, 119, 128-29 (kamavitaraga r~i); they
can possess the undertaking of moral- passi!lg away (vyaya), ii, 223.
ity (samiidanasila), iv, 49; mindfulness passing away, definitive (astarp.gama),
of breathing (iiniipiinasmrti), vi, 154; ii, 285.
insight into the truths, v, 14, vi, 247; passing to another stage (bhiimi-
supernormal accomplishments sa:rp.ciira), ii, 193.
(rddhi), superknowledge (abhijfia),
vii,97. ' past, individuals who build up their
systems on the (piirva-antakalpaka),
ownership, honors (liibhasatkara), delusion relative to the past (sarp.-
vi, 259; liibhena liibhaniscikir~ii, moha), v, 14, vii, 108; delusion I
iv, 189. relative to the past, the future, and.
the interval between past and future
p (apariintamadhye~u sarp.moha), iii, 67;

prior to death existence (kiilabhava),
iii, 43, 45, 118; signs (nimitta) of
pacification, unique characteristics of death, iii, 137; of the path, vi, 163;
(siintyekalak~ai:ia) (nirva1,1a), iv, 78. recollecting of one's past lives
painful asceticism (iitmaklamatha), (niviisiinusmrti), power of the
iii, 194, Add. cognition of (jfiiinabala) ... , vii, 71, 99,
102-3, 108, 125; padaka, i, 37 (Vya.
palace of Brahma (brahmabhavana), 77); riipatva, vi, 163; videha, iii, 146;
iii, 20. anticipation (svabhiiva), vi, 163.
pari (yuga), the two disciples, iv, 213. past, time period (ama adhvan), i, 35, 62,
part (avayava) and whole (avayavin), ii, 231, 293, iv, 5, 87, v, 106-8, ix, 233;
iii, 210, Add. ~bandonment of past suffering (afita-
partial abandonment (vikalilqti), v, 114. dul?.khaprahii1,1a), ii, 281.
partially homogeneous or non-active path (miirga) and route (pratipad),
(tatsabhiiga), i, 75, v, 55. vi, 279; cp. vii, 32, 70.
particle, iron (loharajas), iii, 178. path (miirga), see path of insight
(darsanamiirga) and path of cultiva-
particle, rabbit (sasarajas), iii, 178. tion (bhiivaniimiirga).
particular aspects (svalak~a1,1a-iikara), is understanding (prajfiii) or insight
vii, 15; specific defilements (klesa), (vipasyanii) or right view (samyag-
v, 32, 48, 81; manaskara, ii, 325. dr~ti); group of morality (silaskandha),
particular inherent and common group of concentration (samadhi) and
characteristics (sva and samanya- group of understanding (prajfiii-
lak~a1,1a) of the truths, vi, 186. skandha), ii, 159, iv, 68; insight
particular inherent characteristic (vipasyanii) and calm abiding
(svalak~a1,1a), intrinsic nature (sva- (samatha).
bhiiva), vi, 158; svalak~a1,1ena sat, eight members (angas), iv, 16, 23,
vi, 140; particular inherent character- vi, 246, 288.
istic of the sense-sphere (iiyatana- being energetic and realize the path
svalak~a1,1a), of the real entity (dravya- by themselves (abhiyuktaviihin),
svalak~a1,1a) and common character- vi, 211; mastered (jita) and not
istic (siimanyalak~a1,1a), i, 19; and mastered (ajita), vi, 220.
how the path is a homogeneous cause path of liberation (vimuktimiirga),

(sabhiigahetu), ii, 262 (equal [sama], v, 103, vi, 190, 199, 270, 300, vii, 100,
higher [vi§i~ta]). viii, 101, 201.
is not unsatisfactoriness (duhkha), but path of those beyond training (a§aik~a-
is conditioned (sarµskrta), v( 127; miirga), vi, 149, 253, 258.
pure path (aniisrava), i, 7; how it path of insight (darsanamiirga), drg-
resides in the dhiitus (realms) without miirga, or wheel of dharma (dharma-
being fallen into the realms (dhiitu- cakra), vi, 245; fifteen moments, in
pafjta), ii, 262; object of the proclivi- which realm (dhiitu), how it is started,
ties (anusayas), without being impure etc., vi, 119, 191,239,266,288.
(siisrava), v, 34, 38.
path of insight, assistant to the
it destroys, while being present, (dar§anamiirga-pariviirin), vi, 170.
vi, 300.
path, noble eightfold (a~tiinga miirga), a
four, preparatory path (prayoga), wheel, vi, 246.
unhindered path (iinantarya), path of
liberation (vimukti), path of advance- path, practice of the (miirga-iibhyiisa),
ment (vise~a), iv, 191, vi, 277. path of cultivation (bhiivanii), v, 12;
aspects of the path (iikiira), vii, 32;
two, mundane path (laukika), supra- kathana, iv, 138; cognition of the path
mundane path (lokottara), iii, 115, (jfiiina), vii, 13; victor by means of the
vi, 239, 256, 266, vii, 29 (satyiidyiikiira- noble path (jina), one who te1ches the
pravrtta, anityiidi, audiirikiidi). noble path (jivin), one who lives in
three, path of insight (darsana), path the noble path (dii~in), one who
of cultivation (bhiivanii), path of those pollutes the noble path (daisika),
beyond training (a§aik~a), i, 79, ii, 134, iv, 98; functioning of the noble path
Vyii. ii, 30; vi, 274. is stopped (pravrttivi~thiipana), iv, 210;
two, pa!h of a candidate (prati- effect of the noble path (phala),
pannaka), path of an abider in the ii, 276, conditioned fruits (sarµskrta)
fruit (phalastha), vi, 193. and unconditioned fruits (asarµskrta),
vi, 241; undertaking of the path
path of abandonment (prahiii:iamiirga), (vidhiina), vi, 250; path as the object
iv, 103, 191, vi, 242, viii, 201. of the proclivities (vi~aya anusaya),
path of action (karmapatha), iv, 168; 21, v, 35; truth of the path (satya), i, 13
137, Add., 181-88, 227; purification (aspects of the path [iikiira], vii, 32-33,
of the path of action (pari§uddhi), 227; 37); accomplished the noble path
distinctive stage of the path of action (samiipanna), iv, 23, preparation of the
(bheda), 168, preliminary concentra- path (sarµbhiira), vi, 127.
tion (siimantaka), preparatory action path of advancement (vise~amiirga),
(prayoga), consecutive action (pr~tha), counter-agent of distancing
140. (diiribhiivapratipak~a), v, 104, 108.
path of advancement (vi§e~amiirga), path, supramundane (lokottaramiirga),
counter-agent of distancing (diiri- proceeding through the aspects of the
bhiivapratipak~a), v, 104, 108; path truths (satyiidyiikiirapravrtta), vi, 238,
higher than this fruit (phalavi§i~ta 267; perhaps practiced by the
miirga), vi, 197,277, vii, 47, 58; ordinary worldling (pfthagjana) to
meditative attainment conducive to perfect the praxis-oriented faculties
improvement (vi§e~abhiigiya sam- (indriyasarµciira), vi, 266.
iipatti), viii, 173.
paths of action, ten unwholesome
higher qualities (vai§e~ikagui:ia), (aku§alakarmapatha), iv, 137, Add.,
viii, 195. · 153, Add.
path of cultivation (bhiivaniimiirga), pure patience, perfection of (k~iintipiiramitii),
and impure, vi, 119; ii, 117; v, 103-4 iv, 229.
(fouycounfor-agents [pratipak~as]),
vi, 199,233,288, etc. peaceful cessation (siintanirodha), iii, 22;
peaceful liberation (vimok~a),
viii, 140; peaceful abode (vihara), the fruit, iv, 119, v, 117, vi, 251.
ii, 203. renewing of the basis (asrayapara-
pefecting or purification (uttapana), vrtti), iv, 123.
perfecting (uttapanagata), vi, 165, 253, det.1/rmined (niyata) actions, iv, 121-
263. 23.
penetrate (abhivyapana), iv, 29. antya citta, ii, 305, iii, 133, •ri, 263.
penetrating (prativedha), vi, 169. ayul,i sarµskarasthiipana, ii, 133.
penis (upastha) and male sexual faculty faculties (indriyas), ii, 137.
(puru~endriya), ii, 110, 113.
of{ering (diina) to the perfected
perceivable entity (upalabhyataliipa), beings (arhats), iii, 129.
ii, 177.
mundane thought (laukikacitta),
perceiving (sarµprakhyana), iii, 92, iii, 115, vi, 300.
vii, 91.
sensation (vedana), ii, 115.
perception-sphere of infinite conscious-
ness (vijiiananantyayatana), viii, 143. impure aggregates (skandhas sasrava),
i, 13.
perception-sphere of mastery
(abhibhvayatana), viii, 211-13. obtaining supremacy over their
thought (svacittadhirajyapriipta),
perception-sphere of neither-ideation- vii, 63.
nor-non-ideation (naivasarµjiia-
nasarµjiiayatana), gods (deva) in the absence of the law, vi, 204.
(bhavagra), i, 49, ii, 220, viii, 136, 144. status of the perfected being associ-
perception-sphere of nothingness ated with dull praxis-oriented facul-
(akiiicanyayatana), viii, 143, 175. ties (mrdvindriyasarµgrhita arhattva),
vi, 263.
perception-sphere of totality
(kpsnayatana), viii, 213-15. liberation constituting the status of
the perfected being (arhattvavimukti),
perception-sphere of wind (viiyu- vi, 261; candidate (pratipannaka),
krtsnayatana), viii, 214. vi, 227.
perception, direct (dr~ta = pratyak~a), arhantidu~al}.a, iv, 219.
iv, 5; and cognized (vijiiata) (that
which is attained by the eye sense- arhaccak~uriidayas (sasrava?), Vya. ad
faculty [cak~ul;isarµprapta], that which i. 607.
falls within the range of the eye sense- perfected being who is not shaken from
faculty [cak~urabhasagata]), i, 85; seen, abiding in the fruit (sthitiikampya
heard, cognized, known arhat), vi, 251.
(df~tasrutavijiiatamata), iv, 160. perfected beings who are susceptible of
perception, direct (pratyak~a), iii, 213, retrogressing (parihai;iadharman
iv, 5, ix, 231. arhat) ... , vi, 253; cause of retrogress-
perfect beings who are capable to ing (parihai:iahetu).
penetrate to the unshakable ones perfecting (uttaptikarai;ia, uttapana,
without effort (prativedhanadharman vardhana), vi, 165,253, 263.
arhat), vi, 254. perfection (piiramitii), iv, 111, 231,
perfect confidence (avetyaprasada), vii, 78, 83. - indriya, phala, pudgala-
iv, 75, vi, 292, ix, 269. paramita, ii, 119.
perfected being (arhat), defined, iv, 119, perfection (sampad), of the buddha,
vi, 230, ultimate fully ordained monk vii, 81.
(paramarthabhik~u), absolute silent perfection of abandonment (prahai:ia-
one (muni), iv, 97, 134. see those sarµpad), vii, 83.
beyond training (asaik~a).
perfection of giving (dhyanapiiramitii),
nine classes, vi, 272, six types 251. iv, 231, vii, 78.
Retrogessing from and regaining of
perfection of installing in the three
vehicles and in the fortunate planes not existing as a real entity (na
of existence (yiinatrayasugatiprati- dravyasat), ix, 233.
sthiipanasarµpad), vii, 84. not recourse or authority
perfection of marvelous qualities (pratisara~a), ix, 246.
(iiscaryadharmasarµpad), multiple person who understands the meaning
(vividha) and natural (nija), vii, 83. (arthiibhijfiii), iv, 159.
perfection of patience (k~iintiparamita), person, clinging to the (pudgalagriiha),
iv, 229. ix, 274; designation person (prajfiapti),
perfection of power (prabhiivasarµpad) 233; distinguished person (vise~a),
of the buddha, vii, 83. vi, 268. - sriivakapudgala ...
perfection of the benefit (upakiira- person, complete (paripiirin), iii, 61.
sarµpad), vii, 84. person, great (mahiipuru~a), character-
perfumed (paribhavita). sraddhasTia ... istic of the great person (lak~a~a),
paribhiivita citta, iii, 95; klesakarma- i, 57, 69, ii, 230, iii, 203, iv, 108, 110.
paribhiivita skandhamiitra, iii, 57; seed person, personal existence (iitmabhiiva),
that is consciousness, that is devel- basis (iisraya), own person (sviitma-
oped or perfumed through action bhiiva), iv, 77,101,205, v, 8; desire for
(karmaparibhavita vijfianabija), iii, 124, (chanda), vii, 34; acquisition (prati-
126; family penetratred and per- lambha) (fourfold), ii, 219; part of the
fumed through receptivity (k~iinti- person (mukhena; svasarµtiina-
paribhavita gotra), vi, 176. mukhena) i, 57; beauty and protection
period of time (prakar~aka, priibandhika), of the person (sobhiiparik~a~a), ii, 104;
vi, 163. attachment to the self (sneha), vi, 139.
periods of appearance (buddhotpiida), personal (adhyiitmam), i, 73.
two at the same time, iii, 192, 198- personal defilement (sviisarµtiinika
201; extent of his power, iii, 199. klesa), v, 105-6.
perish (bhailgura), iv, 8. persons, noble (iiryapudgalas), vi, 230,
permanent (nitya); impermanent 232; chap. vi; those in training
(anitya), aspect of the truth of unsat- (saik~a), those beyond training
isfactoriness (dul}khasatya), vii, 31; (asaik~a); difference of family (gotra),
afflicted view of permanence (nitya- etc.
dr~ti), with regard to Brahma, v, 33; pervasive (sarvaga), mental events
mistaken view of taking as perma- (caittas) of this category, ii, 153; see
nent that which is impermanent pervasive (sarvatraga).
(viparyiisa), v, 23; ideation of perma-
nence (sarµjfiii), v, 17; always concen- pervasive (sarvatraga), pervasive pro-
trated (samiihita), iv, 41. clivities (anusaya), pervasive mental
events (caitta); pervasive cause
permeating factors, unwholesome (sarvatragahetu), ii, 153,268,291,294,
(akusalamahiibhiimika), ii, 152, iii, 105; iii, 104, v, 31, 102; sarvatragatii smrti,
miila, iv, 35, 144, 170, v, 41; riisi, v, 99, vii, 23.
initial inquiry (vitarka), vi, 145;
continuous stream (sarµtatipravrtti), pervasive cognition (sarvajfiiina), vii, 45.
iv, 85 pervasive cognition (sarvatra jfiiinam),
permeating factors, wholesome (kusala- vii, 83.
mahiibhiimika), ii, 153. phlegm (sle~man), iii, 136.
perpetual methods (satatavihiira), phoneme (ak~ara), ii, 239, 242, iii, 177.
iii, 114, iv, 52, vii, 76, viii, 148. phrases, collection of (padakiiya), ii, 238.
perso11 (pudgala), etym. ix, 245; and pitcher, water, like a (gha~iimbuvat),
aggregates (skandhas), ix, 232; vi, 140.
sarµjfiiimiitra, iv, 5; person being
ineffable (avaktavya), existing as a place, occupying a (desa-iivara~a), iv, 18;
provisional designation (prajfiaptisat), leaving one place and occupying
another (tyajanakrama), vi, 245; (vimuktipritisukha), pleasure of

tyiigarp. karoti, iv, 220; spatial division liberation (vimuktisukha), ii, 110, 112,
(digbhiiga), i, 92; indicating it as being happiness of detachment (viveka-
here; as being there (nidarsanariipai:ia), sukha), vi, 259.
i, 45; distancing through local pleasures (sukha), two, i, 118, three,
separation (vicchedadiiratii), v, 107. five, viii, 150.
plane of existence (gati), iii, 11-15; vrtti. pleasure forming an obstacle to the
and utpatti, vi, 217. application of thought to an object
plane of existence, field is excellent (iibhogapratyanika), vi, 153.
through its (sagati-k~etra ?), iv, 236; pliancy (prasrabdhi), ii, 157 (wholesome
place of plane of existence (desa), permeating factor [kusalamahii-
iii, 50; niyatakannan, iii, 50; disappear- bhiimika]); i, 55 (and the tangible
ance of the planes of existence (sarp.- [spra~tavya], bodily pliancy [kiiya-
vartanI), iii, 182; reborn in another prasrabdhi]); iii, 215 (and joy [priti]);
plane of existence (sarp.ciira), ii, 197. viii, 192 (kiiyika, caitasika); member of
play-ground (krI<;liisthiina) of the gods, meditation (dhyiina), viii, 150, pliancy
iii, 163. as a members of enlightenment
pleasant (maniipa), vi, 133. (bodhi), vi, 283, viii, 156; pleasure as
pliancy (sukha), viii, 150.
pleasant or agreeable sensation (sukhii
vedanii), iii, 149, iv, 109; vi, 131 pliancy, bodily (kiiyikaprasrabdhi),
occasion for the loss of wholesome viii, 156.
factors (pramiidapada), 132 (agreeable poetry (kiivya), iv, 254.
sensation should be regarded as suffer- points, indeterminate (avyakrtavastu),
ing [dul).khato draHavyii]); sae faculty the fourteen; indeterminate question
of pleasure (sukhendriya). (avyakrta prasna), v, 43, 47, ix, 263.
pleasure, craving for (kiimatr~i:ia), v, 29, pollution (sarp.klesa) and purification
hindrance of the inclination for the (vyavadiina), sarp.kle§avastu, i, 29, 42,
objects of desire (riivarai:ia), v, 100. ii, 105, 109, ix, 249.
pleasure (sukha), exists but not as noble pondering (upaviciira) (mental pondering
truth (iiryasatya), vi, 127. [manopaviciira]) iii, 107-15; sensation
pleasure and meditation (dhyiina), susceptible to pondering (upaviciirikii
iii, 109, viii, 147, 150, 161. vedanii), to concemplation (sarp.tirikii),
pleasure, faculty of (sukhendriya), iii, 109.
ii, 113, v, 69, vi, 198, viii, 150. pondering of equanimity (upek~ii-
pleasure, pondering of (sukha-upa- upaviciira), iii, 108.
vicara), iii, 109; idea of pleasure pondering, mental (mana-upaviciira),
(buddhi), vi, 129, 133; mistaken view manopaviciira, iii, 109.
of pleasure (viparyiisa), v, 23, vi, 132; pondering, mental (manopaviciira),
blissful abode (vihiira), ii, 110, vi, 222, iii, 107.
255, 259, viii, 192-93; veda, iii, 100.
ponderings of factors (dharmopaviciira),
pleasure, sexual (rirarp.sii), iii, 50. iii, 108.
pleasure, susceptible to be sensed as poor in quality (aprai:iita, aprabhiita),
(sukhavedaniya), ii, 125, iv, 109; vi, 145; viii, 190.
leading to pleasure (vedya), iii, 100;
sukharp. sparsarp. viharati, iv, 237; popularity, element of (sarp.grahavastu),
sukharp. sukham iti cetasa iibhogal)., i, 34.
iv, 107; sukha sukhiinugata, vi, 134. possessing (parigraha) of an object or a
bliss of going forth (pravrajyiisukha), wife (dravyastr1~), iv, 182; taking
vi, 259, pleasure of pliancy (pra-
possession (parigrahavastu), ii, 287.
srabdhisukha), viii, 150, bliss of possession (priipti), ii, 179-95; passim,
awakening (bodhisukha), vi, 259, especially ii, 150,294, v, 1-2, 79,
pleasure and joy of liberation vi, 167, 190,234 (possession of dis-
connection [visaJTlyoga]), vii, 105. - power, dominant (adhipatya), dominator

Vaise~ikas, ix, 285. (adhipata), predominant power
possession, secondary (anuprapti), i, 79. (adhikaprabhutva), ii, 107, the praxis-
oriented faculties (indriyas), ii, 103,
possession, through (samanvagamat, 288, the actions, iii, 13.
sama'nvayat, praptitas, labhatas),
iv, 181. powers, ten (dasabala), vii, 68.
powder made of five members practice (paryupasitavya), iv, 255.
(paficangapi~ta), iv, 68. practice of the good (sadvrtti), vi, 218.
power (bala), five praxis-oriented facul- practice, continual (satatyaprayoga),
ties (indriya) and five praxis-oriented vi, 254.
powers (bala), vi, 283; five of those in practice, dharma as (pratipattidharma),
training (saik~as), iv, 85; eight of vii, 91.
those beyond training (asaik~as),
vi, 265; ten of the buddha, vii, 67-72; practitioner (yoga-acara), vi, 150;
perfection in power (balasaJTlpad), industrious (yogapravartita), iv, 254;
vii, 84. endowed with methods (yukta)
(= endowd with proofs [upapattiyukta]
power (sakti), dharmii1_1iim, iii, 211; tasya or endowed with means [upayayukta]),
pudgalasya, vi, 223; or seed (bija), v, 6. vii, 32; proper (yogavihita), iv, 198,
power (sakti), seed (bija), trace vii, 29; giving done in order to equip
(vasana), Vya. ii, 83. thought with a view to yoga
power condition (pratyayabala) (teaching (saJTlbharartharµ danam), iv, 239.
of another [parato gho~aJ:t]), iii, SJ, practitioner in meditation (dhyayin),
iv, 100, 176; instigated by the condi- i, 88, iii, 9 (Vya.), v, 43.
tions (abhisaJTlskarai:ia), vi, 126;
samagri, iii, 49; i, 11, engendered by a practiced assidously (asevita), cultivated
single cause (ekapratyayajanita). (bhavita), developed or much prac-
ticed (bahulikrta), iv, 85, 186-88,
power of factors is inconceivable viii, 193.
(dharmai:iaJTI saktir acintya), iii, 35,
power of all things is determined priitimok~a, iv, 48, and restraint
(niyata), iii, 211. (saJTlvara), iv, 17, 25, 43, 87-89, 94,
vi, 173.
power of factors, variety of the
(dharmai:iiiJTI saktibhedaJ:t), iii, 35. predestined bodhisattva (niyatipatita
bodhisattva), iv, 221.
power of listening to another (para-
balena = parataJ:t srutabalena), iv, 176. predestined, category that is not
(aniyatarasi), iii, 137.
power of Niiriiyal}.a (narayai:iabala),
vii, 73. predilection (chanda), a generally
permeating factor (mahabhumika),
power of one's own (svabalena) = power ii, 154; ix, 294, desire for action
of personal reasoning (svatarka- (kartukamata); differs from attach-
balena), iv, 176. ment (raga), ii, 281 (anagate prarthana);
power of the cognition of that which is slow predHection (chanda), iv, 174.
possible and impossible (sthanasthana- four states or forms of predilection
jfianabala), vii, 69. (avasthas), vii, 34 (chanda-miilaka,
power of the cogp.ition of the different samudaya, etc.).
resolutions of sentient beings predilection (chanda), attachment
(nanadhimuktijfianabala), power of the (raga), desire (kama), affection
cognition of the different acquired (preman), adherence (alaya), longing
dispositions of sentient beings, (nikanti), searching (adhye~ai:ia),
(nanadhatujfianabala), vii, 70. iv, 161.
power of the cognition of the routes predilection for wholesome factors
which lead to the different planes of (kusaladharmacchanda), v, 36, 39,
existence, to nirvii1_1a (sarvatragamini- viii, 176.
pratipajjiiabala), vii, 70.
predilection-attachment (chandaraga), labha, prapti, ii, 328, iv, 105, 181.

grasping (upadana), ii, 281, iii, 87, present operation, to be sensed through
v, 77. the (sarp.mukhTohavavedaniyata),
predominance (adhikya), vi, 223. iv, 113.d
predominant (pradhana) and subordinate previously arisen (agraja), ii, 257.
(apradhana) efficient cause (karai:ia- previous non-existence (pragabhava),
hetu), ii, 247; pradhiinatvena, paratvena, ii, 231, V, 58, 63.
v, 18.
pride (mada), ii, 176, iv, 67, v, 91, 94, 98;
preference (ruci), resolve (adhimok~a), and non-vigilance (pramadasthana),
i, 40, vii, 70; rucita = abhipretarp. iv, 45.
yuktyanumanataJ:i, iv, 163.
primary transgression (apatti, mau!I),
preliminary concentration (samantaka) iv, 95.
(meditation [dhyana] ... ), iv, 50, 140,
227, vi, 237, viii, 177, 179. principal one (pradhana), non-Buddhists,
ii, 311.
premature death (antaramarai:ia, mrtyu),
. ii, 279, iii, 176. procession (prasarai:ia), prabandha,
vii, 33.
preparatory action, lost through
unwholesome (prayogavipanna), proclaiming what is good and bad
iv, 176; purification (suddhi), vi, 293. (samavi~amaprakasayitar), iv, 240.
preparatory effort, exercise (prayoga), proclivity (anusaya), chap. v. summary, 1
acquired through preparatory effort and foll.; etymology, 78; number, 9, 13,
(prayogaja, prayogika), ii, 262, 264-65, 21; pervasive proclivities, etc., 31;
320,328,vi, 144,153. order of production, 71; relation with
envelopments (paryavasthana), 3, 73;
preparatory action of the paths of with planes of existence (gatis),
action (karmapatha), iv, 137, 140, 142; iii, 14; abandonment, v, 10; having a
preparation of the defilements pure object, 34.
(klesa), v, 73.
proclivity, with (sanusaya), v, 70-71.
preparatory meditation (anagamya),
vi, 228, ii, 133, iv, 51, v, 112, vi, 235, procuring the growth of the wholesome
271, viii, 179,181; anagamyadhyana roots (po~adha), false speech (mr~a-
(Vyut.). vada), iv, 66, 161-64.
preparatory period (prayogavastha), produced without effort, spontaneously
vi, 187, 197; effect of the preparatory (nirabhisarp.skaravahin), iv, 41.
practice (phala), completion of the produceded through dependence
effect of the preparatory action (pratityasamutpanna), iii, 72-77.
(phalaparipiiri), ii, 297, iv, 141. production (janayati), manifestion
preparatory path (prayogamarga), (prakasayati), ii, 240.
v, 104, vi, 221, 270, 277. progression, going in (viseeyagamana),
preponderant (udrekatva, adhikatva), vi, 214; viseeyagamy ayatyarp.
vi, 160. svargopagaJ:i, iii, 95; principle of
present (pratyutpanna) = nirudhyamana, progression (vise~adhigama), vi, 287.
ii, 308. project (ak~epaka), produce (utpadaka),
present life, nirvai:ia in the (dr~ta- first promoting force (pravartaka),
dharma-nirviil).a), those who obtain iv, 37.
nirvai;ia (parinirvayin), ii, 204, 284, projection (ak~epa, avedha) of an action,
vi, 215; sensed or experienced in the iv, 85.
present life-time (vedaniya), iv, 115, projecting or taking of an effect
121; blissful abode in this life (phala-ak~epa or grahai:ia), distinct
(sukhavihara), ii, 110, vi, 222, 259, from giving forth an effect (phala-
viii, 131, 193. · dana), phalaprayacchana, ii, 293. ·
present operation (sarp.mukhTohava), prolonged (prakar~ika), iii, 66.
promoting force, second (anuvartaka), viii, 195; qualities of iiriipya, viii, 215;
iv, 27, 37. qualities or spiritual boons consti-
property, specific (prabhiiva) (of the fruit tuted by the cognitions (jfiiinamaya),
of the earth), vii, 35. vii, 66, viii, 127; qualities of the three
realms (traidhiituka) or impure quali-
prosperity, temporal (iibhyudayika), ties (siisrava), vii, 62, viii, 195; quali-
iii, 193. ties of the bodhisattva, iv, 226; taking
protector of the fields (k~etrapa), possession of certain spiritual quali-
iii, 206. ties (vaise~ikagu1,1iibhinirhiira),
provision, accumulated (satpbhara), viii, 195; qualities constituted by con-
accumulated merit and cognition centration (samiidhimaya), v, 27.
(pm,1yajfianasa1p.bhara), vii, 80; qualities, field of (gu1,1a-k~etra), iv, 121,
provisions of sensation (vedanii- 213, 237; delight in the qualities of
satpbhiira), iv, 110. - :vii, 82, etc. others (griihin), viii, 202; retro'gressing
provisional entity or designation from the possession of a spiritual
(prajfiapti or prajfiiipti). status (pariha1,1i), vi, 267; cultivation
of the qualities (bhiivanii), vii, 66;
provisional factor (prajfiaptidharma), confidence in qualities (satpbhiivanii),
ii, 214; sat, i, 39 (Vyii. 48), iv, 9, ii, 172, vi, 293.
vi, 140, ix, 232,237,257; provisional
transgression (siivadya), iv, 83. quality (gu1,1a) and quality-possessor
(gu1,1in), iii, 210. ·
pure abode (suddhiiviisika), gods of the qualities (gu1,1a), understood as paths
pure abodes (suddhiivasakayika), iii, 2, (miirgas), vi, 198.
22,216, vi, 213-14, 223, Add., vii, 103,
Vibhii~ii, 175-76. quality of not withdrawing
(anivartanatagu1,1a), iv, 226.
pure morality (parisuddhasTia), iv; 248.
quartan fever (ciiturthakajvaravat), v, 79.
pure, mistaken view taken that which is
impure to be (suciviparyiisa), v, 21. question (vyiikara1,1a), four types, v, 44.
vyiikaral}.a, grammar, ii, 249.
purification (parisuddhi) of action,
iv, 226; of mindfulness of breathing question and answer (prasnavyiikara1,1a),
(iiniipanasmrti), vi, 156, of morality v, 47; satisfied by the answer to the
(sTia), etc., viii, 130; effort (pradhana), question (aradhana), iv, 61.
vi, 297. question which one should not answer
purification (vaiyavadiinika), ii, 105, (sthiipaniyaprasna), v, 44.
iii,115.
purification (vyantibhava [?], vanfi-
bhiiva), ii, 285. R
purification (sauceya), iv, 135. rabbit particle (sasarajas), iii, 178.
purification, afflicted view that this is a rainy season (var~iil).) (dry season
means of (suddhidr~ti), v, 32; people [sarad]), iii, I 80.
who believe that one attains purity
(suddhidarsin), iv, 135. rat poison (mu~ikavi~avat), v, 79.
purification, preparation of (vyavadiina- reading (udgrh1,1ati = pathati), vi, 142;
satpbhara1,1a), ii, 105, 109, 111, ix, 250; seizing, apprehending (udgraha1,1a),
cause of purification (vastu), i, 43; determination, discernment (pari-
purification (vaiyavadiinika), ii, 105, ccheda), i, 28.
iii, 115. real entity (dravya), i, 16, 18-19, ii, 147,
260, iii, 142, v, 53, vi, 140, ix, 290.
real entity (dravyadharma), ii, 186,
Q iii, 211, 213 (substance), real-entity
atom (paramii1,1u) (eight real entities
qualities (gui:ias), enumerated, viii, 195. [aeytadravyaka]), ii, 144, 146; existence
pure qualities (anasravagu1,1a), vii, 62, as a real entity (sat), iv, 13, ix, 232,
Vyii. ii, 78, 82; delusion (sruµmoha), associated with a realm (asam-
v, 81; particular inherent character- prayukta), ii, 187, iv, 27, vii, 28-29.
istic (svalak~ai;ia), i, 19, ii, 303, vii, 27. realm of desire (kii.madhatu), ii, 131,
reality (tattviirtha), vi, 142; opposed to iii, 7, viii, 137 (kiimagui;iaprabhii.vita);
following the sutra (siitriirtha), v, 29. mixed action (karman), iv, 129;
reality, in accordance with (yathii- wholesome thought in the realm of
bhutam) (adhyaropa-apavadiibhiiviit) desire (kusalacitta), vii, 28; mental
vi, 133; exact complete knowledge events in the realm of desire (caittas),
(parijfiana), v, 26; exposition in ii, 166; difficult to leave the realm of
accordance with fact (upadesa), desire (dul_isamatikrama), vi, 220;
vii, 110. eighteen elements (dhiitus) of the
realm of desire, i, 55; gods of the
realization (saksiitkarana; saksiitkara· realm of desire (kiimadhii.tudeva),
siik~iitkriya; siik~iitkartavya · ' iii, 164-65; path of cultivation
[utpiidayitavya]), vi, 224, 262, vii, 100, (bhii.vaniimiirga), etc., are absent,
108 (name of the abhijfiiis and clear vi, 292; pleasure of the stage of
knowledges [vidyiis]), viii, 211. mental faculty (manobhiimika sukha)
realization (adhigama), direct realiza- is absent iii, 109; thought included in
tion of the truths (satyiibhisamaya), the realm of desire (kii.madhii.tuprati-
viii, 219; cognition (jfiiina), viii, 219, sarp.yuktacitta), vii, 28; mental ponder-
ix, 248; dharma, vii, 91. ing in the realm of desire (manopa-
realization, end of direct (iibhisamaya- vicii.ra), iii, 111; factors associated
antika), receptivity (k~iinti), vii, 2, with the realm of desire (sarp.pra-
cognition (jfiana), 50-52, Add. yuktadharma), iii, 8.
realized (rdhyati), successful (sarp.- realm of desire, initial inquiry of the
padyate), vii, 113. (kiimavitarka), iii, 7, v, 89; virakta,
detachment from the realm of desire
realm (dhiitus), three, kiima, etc.; (vitarii.ga), ii, 135, vi, 195, 232; detach-
meaning of the w9rd, definition of ment from the realm of desire
the three dhiitus, iii, 6-7. - relation- (vairagya), iv, 170.
ship of the diverse dhiitus, mahii-
bhutas, iii, 184; succession of realm of fine-materiality (riipadhii.tu),
thoughts, ii, 316. - anu§ayas of the characterized by sensation (vedanii.),
diverse dhiitus, v, 9; indriyas, ii, 129. - i, 43, viii, '162; births of pleasure
higher realms (dhiitus), ii, 219, vi, 250, (sukhopapattayas), iii, 166; character-
etc. - going beyond a realm (dhii.tu- ized by the rupas, ii, 132; associated
atikrama), going entirely beyond a with the realm of fine-materiality
realm (samatikrama), transmigration (riipasarp.prayukta), iii, 7.
(sarp.cara), ii, 329, v, 115, vi, 207, 220. realm of fine-materiality, intermediate
- retrogressing from the higher beings of (riipadhiitu-antarii.bhava),
realms (dhiitupratyiigamana), ii, 328. - iii, 45; those who go toward the realm
dhiitusai:pvartani (dissolution of the of fine-materiality (upaga), fivefold,
realm), iii, 182, 184. vi, 215; gods of the realm of fine-
those who obtain nirvana after materiality (deva), iii, 2, 165-66, 171,
having barely arrived i~ the realm of 173; mental pondering of the realm
fine-materiality ([riipa]dhiitugatal_i of fine-materiality (manopavicii.ra),
parinirv,ati), iii, 39. iii, 110, factors associated with the
realm of fine-materiality (sarp.pra-
element of detachment (viriigadhiitu), yuktadharnia), iii, 8.
element of abandonment (prahiii;ta-
dhiitu), element of cessation (nirodha- that which makes a factor (dhaVITia) is
dhiitu), vi, 301; element of nirvana integral to the realm of fine-~aterial-
(nirviii;iadhiitu). · ity (riipadhii.tupatita, pratisarp.,yukta,
ii.pta), iii, 8.
fallen from a realm (dhiitupatita),
transcendent to a realm (apatita), transfer of material form friipa) of
belonging to a realm (ii.pta), not the realm of fine-materil)iity into the
desire realm, ii, 121, vii, 123. receptacle world (bhajanaloka), iii, 138-
flame of the realm of fine-materiali- 217; arrangement of the receptacle
ty, iii, 184; wind of the realm of fine- world (sa:tµnivesa), iii, 138; disappear-
materiality and creation, iii, 210. ance of the receptacle world
(sa:tµvartanI), iii, 183.
realm of fine-materiality, number,
distance, dimensions of the places, receptivity (k~anti) and cognition Ufiana),
iii, 3, 167, 169. as unhindered path (iinantaryamarga)
and path of liberation (vimuktimarga)
realm of immateriality and formless of detachment (viraga), disgust
mediti.tive attainment (ariipya), (nirveda), vi, 302, see180, 190.
distinguishing the meditative attain- which receptivities are cognition,
ments (samapattis} and t,,he births vii, 1-2; receptivity to the cognition
(upapattis) of iirupya, f6J.r, the first of the factors (dharmajfiiinak~anti) and
described in chap. viii, the second in cognition of the factors (dharma-
chap. iii and viii, 133-35. - The realm jfiana), see path of insight (darsana-
of immateriality is above the realm marga), and v, 13,113.
of fine-materiality, but it is not a
place, ii, 132, iii, 4-5, 15; the orthodox receptivity (k~iinti), dr~ti, ruci, etc.
opinion is that there is no material vi, 165.
form (riipa) among the sentient receptivity (k~anti), stages. conducive to
beings of formles~existence, i, 32, penetration (nirvedhabhagiya), vi, 165
viii, 135-43; the .realm of immateriali- and foll.; possessor of receptivity
ty is characteriied by ideation (k~antiliibhin), iv, 208, vi, 174.
(sarp.jfiaprabhavita) and characterized receptivities, struck by the (k~anti-
by intention (sarp.skaraprabhiivita), vadhya), struck by the cognitions
i, 43; hence the problem how the Ufianavadhya), v, 13, 112, vi, 190.
sentient beings can exist there, how
they take up again material form recognition (pratyabhijfiana), ix, 274,
(riipa) when they retrogress from it, 276.
iii, 5, viii, 142-43. recollection of births Uatismrti), remem-
distancing from the desire realm bering births (smara1,1.a), remembering
through the four kinds of distancing births (smara!).agu1,1.a), iv, 199, 225-26,
(diiratiis), ii, 316, iv, 31; peaceful lib- vii, 100; cp. vii, 124.
eration (siinta vimok~a), viii, 140; recover (punal).pratisaiµdhiina), vi, 157.
single taste is calm abiding (samatha- reducing (sa:tµk~epa), contracted
ekarasa), viii, 157; not very favorable thought (saiµk~iptacitta), activity of
to the path, the fourth is incapable of the five sense-faculties is contracted
the path; with svaparasa:tµtiinapari- (saiµk~iptapaficendriyapracara), iii, 131,
cchediibhiiva, vii, 125. vi, 151, vii, 18, 21, 23.
see particularly, iii, 15.(those obt-aining reducing the consciousness (vijfiiina-
nirva1,1.a in the interval [antaraparinir- paribheda), iii, 21.
viil,l.a] ?), ii, 129-30, 132-33 (faculties
[indriyas], death), 243 (name [niiman]), reducing-expanding (sal!).k~epaprathana),
vii, 83.
318 (thoughts of), iv, 31 (pure non-
informative [avijfiapti]), vii, 88 (cog- reflection, deliberative (vimarsa), inves-
nized by the cognition resulting from a tigation (vicara), v, 63.
resolve [pra1,1.idliijfiiina]); 102-4, 125 reflection, form of the (pratibimba-
(superknowledge [abhijfiii]), viii, 143 iikara), iii, 34-35 (illusory idea [bhranta
(basis of thought [cittasraya]). vijfiiina]).
reasoning, arisen from (tarkaja), vii, 125. reflexive awareness, knowing itself
reassured or secure (k~ema), peaceful (svasa:tµvitti, svasarp.vedana, svasa:tµ-
(siinta), ii, 114, iv, 107; supremely vedyatii), ii, 182, vii, 26, 45, ix, 231;
i reassured (parama), vii, 33; possession svatmani vfttinirodhiit, vii, 45.
of reassurance (k~emaprapta), vii, 74. refuge (sara1,1.a), iv, 79-80; going for
refuge (gamana), 76, 102,; repeating
three times the formula of refuge reproach, harmful (nigraha), iv, 183.
(traya), 76. residing in the heart (hrdayapradesa)
regret (kaukrtya), ii, 166, v, 31, 89, 97, (vigor [ojas]), iv, 188.
99; iidayas, ii, 165. resistance (pratighiita), i, 25, 51.
resistance (pratighiita), i, 25, 51. resistance, encounter (pratigha), iii, 47
rejecting (tyajati), rejecting the life (sapratigha ... ); diverse modes of
energies (utsrjaty iiyu]:isarµskiiriin), pratighiita, i, 51.
ii, 121. resistant, being (sapratigha), i, 51.
rejecting, removal (vinodana), appease- resolution (adhimukti), read resolve
ment (vyupasama), Vyii. ii, 83. (adhimoki?a), ii, 153 and foll., ninth
relationship (abhisarµbandha), iii, 77. generally permeating factor (mahii-
relative or conventional entity, based bhumika).
on another (sarµvrti-antaravyapiisraya), resolution (adhimukti), resolve (adhi-
vi, 140; nayena, vi, 159; miitra, iv, 5; mok1?a), preference (ruci), i, 40, vii, 70,
conventional truth (satya), vi, 139; 85 (hata-); ii, 204.
conventional point of view (vasena), resolution (prai:iidhii.na), iv, 223; resolu-
existing conventionally (sat), given tion for liberation (mokl?a-), vi, 179.
entities that exist conventionally (sad
vastu), vi, 139, vii, 4. resolution, mental application proced-
ing from (adhimuktimanasikiira),
reliance (pratisarai:ia), four, ii, 227, 246- ii, 325, vi, 149 and foll., viii, 143, 200,
48. - mental faculty (manas), recourse 202, 214; conceiving of a resolution
(pratisarai:i) of the other sense-facul- (adhimuktisarµjfiiina), 199.
ties (indriyas ), ix, 243.
resolve (adhimokl?a), ninth generally
reliance cause (nisrayahetu), ii, 314. permeating factor (mahiibhi1mika),
reliance upon, in (upiidiiya), in reliance ii, 154 (and not aspiration or conviction
upon fuel (indhanam), in reliance [adhimukti]; equivalent terms, e.g.
upon the aggregates (skandhiin), in viii, 198, or adhimoki?a = adhimukti
dependence upon the fundamental manasikii.ra).
material elements (mahiibhi1tiini) ... resolve (adhimoki?a) of the perfected
iv, 26, ix, 233. being (arhat), vi, 296-98.
religious life (pravrajitapaki?a), errors resolve, displacement of (iidhimoki?ika
peculiar to, iii, 194, v, 76, 84. gamana), vii, 113; cognition (jfiii.na),
remainder, with (sopadhisei?a), ii, 284, ii, 325, vi, 150,247.
vi, 211,279. resources (nisraya), four of the religious
remembering (smarai:ia), cognition of life, iv, 149.
memory (smarai:iajfiiina), v, 6, ix, 273; respect (gaurava, sagauravatii, sapratisatii,
viniyoga, ix, 277. sabhayavasavartitva), ii, 170.
remorse (anutiipa), ii, 166, iv, 243. respect (lajjitva), iv, 205.
remorse (vipratisiira), v, 243. restlessness (auddhatya), ii, 162, 164,
renouncing the rule (niki?iptasiki?a), v, 89, 99, vii, 20; ly,ndrance of regret
iv, 99. (kaukrtyanivarana), v, 99; restless
behavior (car~ta'), ii, 164.
renunciation of agreeable things (ii?ta-
vi~ayaparivarjana), v, 76 restraint (sarµvara), threefold, iv, 43;
incomplete restraint (vikala), limited
repeated exercise of the accumulation restraint (prii.desika), 88; samiidiinika,
of all qualities and of all cognitions 81; restraint of body (kiiyena) ..., 53.
(sarvagui:iajfiiina-sarµbhiiriibhyiisa),
vii, 83. restraint and abandonment (prahai:ia-
sarµvara), iv, 51.
repeated exercise, uninterrupted (nir-
antarii.bhyii.sa), vii, 83. restraint co-existent with meditation
(dhyiinasarµvara), i, 21, iv, 43, 50.
repeating three times (traiviicika), iv, 61.
restraint connected with the notion of retribution (savipiika), without retri-

existence (bhavasarrinisritasa11wara), bution (avipiika), ii, 128; retribution of
iv, 50. action (karmavipiika), retribution as
restraint of mind (manaJ?.sarrivara), sensation (vedaniivipii.ka), iv, 114,200;
iv, 53. suppressed, modified, iv, 121-22;
retribution in the intermediate exis-
restraint, member of (sarrivara-anga), tence (iintariibhavika), retribution in
iv, 88; foundation of restraint the primary existence (aupapatti-
(nidiina), 95; abandonment of the bhavika), iv, 129; simultaneity of
restraint (prahai:ia), 95, 172; cultiva- actions with agreeable sensations,
tion of the restraint (bhiivanii), vii, 65; etc., iv, 112; retribution in the inter-
paths of action included in restraint mediate meditation (dhyiiniintara),
(sarrigrhitakarmapatha), 181, 185; iv, 111; mental and bodily sensation,
person abiding in restraint (sthyiiyin), iv, 124.
89.
retribution, to be experienced as
restricted defilement (parittaklesa), (vipiikavedaniyatii), iv, 113.
ii, 165; factors of defilement of
restriced scope (bhiimika), ii, 153. retrogressing (parihai:ii), retrogressing
from that which is acquired (priipta),
restriction (niyama), fivefold of the retrogressing from that which is not
abstentions (viratis), iv, 89; threefold, acquired (apriipta), retrogressing from
fourfold of thought, ii, 207. the enjoyment (upabhogaparihai:ii),
result or effect (kiirya); the non-existent vi, 267; retrogressing from concentra-
(abhiiva) is not to make a result tion (samiidhi-), iv, 100, vi, 173,220,
(kii.rya), iv, 5; relationship of cause 269.
and effect (kiirai:iabhiiva), ii, 254; retrogressing from that which is not
direct realization as result (abhi- acquired (apriiptaparihai:ii), vi, 267.
samaya), vi, 186.
retrogressing, conducive to (hiina-
retribution in the intermediate exis- bhiigiya), viii, 173.
tettce (iintariibhavika vipiika), iv, 129.
revealing cause (vyaiijakahetu), ii, 177.
retribution in the primary existence
(aupapttibhavika vipiika), iv, 129. reviving (sarrijiva), hell, iii, 3.
retribution of action (karmavipiika), rheumatic (viitika), v, 39.
ii, 120 (life-force as retributidp of right cognition (samyagjiiiina) = right
action [iiyus], enjoyment as re\ribution cognition of liberation (samyag-
of action [bhoga]), 271, iii, 41,Jv, 114, vimuktijfiiina), vi, 295, 298, vii, 1,
116, ix, 297; from the retribution of viii, 194.
action (ja), iv, 125; power which right conduct (samyakkarmiinta), vi, 147,
consists of the cognition of the1 284.
retribution of actions (jfiiinabala:),
vii, 69. right effort (samyakpradhiina), vi, 283.
right exertion (samyagvyiiyii.ma), ii, 159,
retribution, faculty bringing about
(savipiika indriya), ii, 128. vi, 283.
retribution, obstacle consisting of right liberation (samyagvimukti), right
(vipiika-iivarai:ia), iv, 203; retribution cogniiion of liberation (jiiiina),
begins (iirambha), iv, 116; arisen from vi, 295, 298, viii, 194.
retribution (vipiikaja) (thought [citta], right livelihood (samyagiiJiva), iv, 189,
material form [riipa]), i, 69, ii, 68, 265, vi, 147, 284.
271, 290, 320, iv, 40, vi, 157; ripened right speech (samyagviic), vi, 284.
effect (phalat, ii, 191,287,290, right thinking (samyaksarrikalpa), ii, 159,
iv, 110, 124, 185.
vi, 283.
retribution, ripening (vipiika); taste of
right view (samyagdr~ti), mundane and
the digestion product of the fruits of not mundane, i, 81, Add., ii, 159,245,
the earth, vii, 35; etymology, defini-
iv, 137, 175,180,245, vi, 290,298,
tion, ii, 272, 289; that which is with
vii, 1 (Visuddhimagga, 509). (riipavacara sattva), gods of the realm

right view of those beyond training of fine-materiality (riipadhiitudeva),
(asai~i samyagdmi), i, 81, vi, 240, vii, 6. i, 57; which of the eighteen elements
(dhatus), i, 55; which controlling
ripened effect from a ripened effect faculties (indriyas), ii, 129,132; which
(vipakasya vipiikaJ:i) ? , iii, 117, iv, 114, consciousnesses (vijfiiinas), viii, 163;
ix, 297. which mental events (caittas), ii, 168;
ripening (pakti) (elementary substance not reflection in riipa (cinta), ii, 328;
fire [tejodhiitu)) i, 22, ii, 146. flux of existence (bhavasrava),
ripening cause (vipakahetu), ii, 271. attachment to existence in riipa
(b1J.avaraga), v, 8, 73; do not have all
road of razor blades (k~uramarga), the five aggregates (skandhas), ii, 207.
iii, 151.
root (miila) and causing condition
(pratyaya), iii, 124.
principal factors (miiladharma) and
characteristics (lak~af.1as), ii, 225.
s
sack (pegii), vii, 63.
primary real entity of the person sacrificer, birth of a (yiijiiiko jiitiiJ:i),
(miila or maulasattvadravya), i, 66, ix, 259.
ii, 110-11.
salutary medicine, like (au~adhavat)...
primary birth (miilajiiti), ii, 225. iv, 34.
fundamental meditative attainment same (sama), undivided (abhinna),
(miilasamiipatti), viii, 144. equally, like (tulya), ii, 267.
root (miila), cutting off of the whole- sa.tp.gha, becoming a (sa.tp.ghibhavanti),
some roots (kusalamiilaccheda), iv, 78.
lV, 171. sa.tp.gha, iv, 77, those who have entered
roots of dispute (vivadamiila), two, i, 41. the religious life (pravrajitas) of the
rotting cadaver (vipiiyaka), vi, 149. four castes; 97, five types; guest
rough (karkasa), i, 18. (agantuka), preacher (dharmabhiif,laka),
237,240. - buddha and sa.tp.gha,
round (parimaT,1gala), cakrala, i, 16, iii, 141. iv, 238, vi, 293. - sa.tp.gha of the
route of obtaining (pratipad), aspect listeners (sriivaka sarp.gha), vi, 293. -
(iikiira) of the truth of the path (miirga- giving to the sa.tp.gha, iv, 237-38.
satya), vii, 32-33, 37. sarpgha, mindfulness of (sarp.gha-anu-
power of the cognition of the routes smrti), iv, 20, 248, stealing the
which lead to the different planes of possessions of the sarpgha (ayadviira-
existence, to nirvi:Q.a (sarvatragamini- hiirikii), 220; partially defeating trans-
pratipajjiianabala), vii, 70. gression (avase~a), 67, 95; perfect
easy (sukhii), difficult (duJ:ikhii) ... four confidence in the sarpgha (avetya-
types of routes, vi, 279. prasada), 293; approaching the
sarpgha (upagamana), iv, 98; instruc-
royal treasures (ratna), of the cakra- tion of the sarpgha (upadesa), 98; two
vartin, ii, 203. groups of the sarpgha (dvaidha), 212;
rule (vrtti) = manner of living Givikii), schism of the sarpgha (bheda), 78, 206,
vi, 147. 217,250; jewel of the sarpgha (ratna),
rule (sik~ii, sik~apada), iv, 45, 72 (under- 78; taking refuge (saraT,1agamana), 76,
taking [grahaT,1a)), 85; one who is 78.
penitent (sik~adattaka), iv, 98; abjura- sandalwood (candana) and odor
tion of the rule (nik~epaf,la), inten- (gandha), ii, 236. '
tional abstention of the rule satisfaction having dharma for its cog-
(pratyiikl}yiina), iv, 94. nitive object (dharmalambana-
ruler (adhipati), faculty (indriya), ii, 103. saumanasya), iii, 115.
riipa, sentient beings of the domain of satisfaction, faculty of (saumanasya-
indriya), ii, 114, iii, 115, viii, 151; seeing (pasyati) (unhindered path
pondering of satisfaction (upaviciira), [iinantaryamiirga]), see and actually
iii, 108; giving rise to satisfaction know (jiiniiti) (path of liberation
(stiiniya), iii, 110. [vimuktimiirga]), v, '25; seeing and
s1,hism of formal ecclesiastical actions cognizing (vijiiniiti), i, 84.
(karmabheda; sarpghabheda), iv, 211. seeing of visible form (riipadarsana),
season, advancing heat (vasanta) (great hearing of sound (sabdasravana)
heat season [grI~ma]), iii, 180. through the consciousness (vijiiiina),
i, 82, ii, 107.
season, cold (hemiinta), iii, 180.
seer (r~i). iii, 53, 129; assembly (par~ad),
season, rainy (var~ii~) (dry season iv, 212; becoming a seer (pravrajyii),
[sarad]), iii, 180. vi, 204; mental fault of the seer
seat of enlightenment (bodhimai:1<;la), (manodo~a), iv, 163,218.
iv, 231; miila, viii, 195; bliss of awak- seer (siik~iitkiirin, siik~iiddarsin), ii, 304.
ening (sukha), vi, 259.
self (iitman) = basis (iisraya) ? , ix, ·288,
second part of the question (pasciit- 295.
piidaka), i, 53.
self (iitman), heretic conceptions, iii, 56, ·
second promoting force (anuvartaka), 82, ix, 253, 254 (sviimivat.. .), 284, 288
iv, 27, 37. (avidyiisraya, cittasraya ... ). - Should
secondary characteristics (anulak~al).as) be understood as thought (citta), ~ 74).
of the conditioned phenomena (sarp- self-arisen one (svayarpbhii), i, I, iii, 56.
skrta), ii, 224.
self-enlightened one (pratyekabuddha),
secondary possession (anupriipti), i, 79. those that live in a group (vargaciirin),
sections (kiil).<;ias) of the dependent those who are like rhinoceroses
origination (prafityasamutpiida), iii, 60. (kha<;lgavi~iil).akalpa), i, 2, iii, 194-95,
secure or reassured (k~ema), peaceful Add.; vi, 176 (family [gotra]), 177
(siinta), ii, 114, iv, 107; supremely (acquisition of enlightenment [bodhi]),
reassured (parama), vii, 33; possession 267 (retrogressing [parihiil).i]); 273, 293
of reassurance (k~emapriipta), vii, 74. (and sarpgha); vii, 9 (cognition of
another's thoughts [paracitt.ajiiana]), 73
seed (bija), potentiality (sakti), capabil- (power of the body), 124 (eye).
ity (siimarthya), ii, 147, 185, Add.,
iii, 80, 142, v, 2, 6. - how the fruit self-ordination (sviima upasarppadii),
(phala) proceeds from the seed (bija), iv, 60.
iii, 51, v, 7, ix, 296. self, accumulation of perishing entities
seed of liberation (mok~abija), i, 2, (satkiiya), afflicted view of self
iv, 252, vii, 73. (satkiiyadr~!i), v, 15-17, vii, 70;
spontaneous belief in a self (akalpikii),
seed which is the consciousness innate afflicted view of self (sahajii),
(vijiianabija), iii, 26, 124, 126. afflicted view of self resulting from
seed-state (bijabhiiva) of the person reflection (vikalpitii), v, 21; ii, 251,
(iisraya), ii, 184; thought existing in a 259,269, iii, 67, iv, 41, 193, V, 9, 15-
seed-state (b"ijabhiivena avasthitarp 17, 39-42, 72, ix, 250,254,264,293.
cittam), iii, 132; becoming a seed self, constitung a (iitma-grahal).a), i, '40;
(bijabhiivopagamana), ii, 293; citta object of the idea of self (griihavastu),
anantabijasahita, ix, 299. vi, 148, ix, 230; craving for the I
seed, intact (siirabija), ii, 271. (tf~l).ii), v, 32; well-tamed self
seed; definition (bijam) = name-and-form (damana), i, 74; afflicted view of self
which has capability in the produc- (dr~!i), iii, 84, 90, v, 22, 32, vi, 258
tion of an effect (yan niimariiparp (product of reflection [sarptiraka]),
phalotpattau samartham), ii, 185. ix, 230, 250 (jivadr~!i).
seeds (b"ijas) of the new universe, semen and blood (matapitrasuci)... ,
iii, 210. iii, 53.
semen and blood (sukrasonita), iii, 36, sense-faculties, body possessed with
coming together (sa:qmipiita), iii, 27. (sendriyakakiiya), ii, 212, iv, 254.
sensation (vedanii) = experience sense-sphere of sound (sa<;liiyatana)
(anubhava), i, 27, Vyii. vastuno (primary real entity of the sentient
hladaparitapatadubhayavinirmukta- being [miilasattvadravya], ii, 110),
svarupasak~atkara~asvabhaval_i; iii, 63, 95; krama, i, 43; iikeyepa, iv, 200.
kayacittopacayapacayatadubhaya- sense-sphere of the mental faculty
vinirniuktavasthapravrtta§ (mana-iiyatana), i, 31.
caitasikavi§e~aspadanubhaval_i.
sense-sphere (ayatana), meaning of the
perceiving the object in a general word, i, 37, Add., canonical defini-
manner, insofar as it is a perceivable tions, 65; the twelve, reasons for the
entity (upalabhyatiiriiparp grh~iiti), teachings of the twelve, order, etc.,
ii, 177. 40, 43; particular characteristics of
bodily sensation (kiiyiki), ii, 113, 115, the sense-spheres (iiyatanasvalak~a~a),
iii, 109; mental sensation (miinasi), i, 19, ii, 303; a thirteenth sense-
mental sensation (caitasiki), ii, I 14- sphere, v, 61; others than the twelve,
15, 126, 128, iii, 108. - agreeable i, 48.
sensation, etc., see faculty of sensa- sense-sphere of factors (dharmiiyatana),
tion of pleasure (sukhendriya), faculty i, 30-31, 36, 41, 45-46, 65, iv, 16,
of sensation of displeasure (dul:ikha- ix, 231.
indriya) ...
sentence, discourse, speaking (viikya),
the neither pleasure nor displeasure i, 12, ii, 239, iv, 158.
sensation (aduf.ikhiisukhii) and the
wholesome action, ii, 115, 127. sentient being (sattva), ix, 228, 245; like
the name chariot (rathavat), 249;
three, vi, 125, six, iii, 106. sentient being (sattva), man (nara) ...,
and defilements (klesas), v, 95; 245. - object of pratimok~a. v, 87. -
adhering or growing in sensation pollution of beings (sattvasarpklesa),
(anusayana), v, 87. ix,249.
pure sensation (aniisravii), iv, 213. sentient beings, corruption of (sattva-
sensation (vedanii) and aggregate of ka~iiya), iii, 193-94; kiiya ananta,
sensation (sarpjfiiiskandha), i, 40-41. iii, 10; thought in regard to sentient
beings (citta) (and noble ones [iirya]),
sensation of meditation (dhyiinavedanii), v, 24; servant of the world (diisa),
iii, 19, 167. iv, 222; dravya, see mula sattva-
sensation, application of mindfulness to dravya; opinion that Brahma is a
·(vedaniismftyupasthiina), vi, 158. being (dmi), v, 33; primary distinc-
sensation, disagreeable (asiitii vedanii), tion among sentient beings (bheda),
ii, 113. ii, 104; that which refers to sentient
beings (mayanii), iii, 93; miira, ii, 124;
sensation, faculty of (vedanendriyii~i), sentient beings of the world (loka).
ii, 105, 108. iii, 1-138; differences of secorrdaty
sensation, mass of (vedaniivigraha), characteristics among sentient beings
iii, 17. (vikalpabheda), ii, 104; disappearance
sensation, member of (vedaniii:tga), of sentient beings (sarpvartani),
iii, 64, 85, 107; and contact (sparsa), iii, 182; ideation in regard to a
iii, 101. sentient being (sarpjfiii) (and noble
ones [iirya]), v, 24; sarptiinaja sabda,
sensation, provisions or apparatus of i, 17; homogeneity of sentient beings
(vedaniisarpbhiira), iv, 110.
(sabhiigatii), ii, 196,
sensation, station of consciousness
sentient beings without ideation
consisting of (vedanopagii vijfiiina- (asarpjfiisattva), ii, 199-200, iii, 4, 22,
sthiti), iii, 24. 132, iv, 201, vi, 174, viii, 136.
sensations, three (vittitrayam), ii, 131.
sentiment, same (ekarasa, ekamati,
avyagra), iv, 211. short hour (muhiirta), dr~!i, iii, 179,

separated (santara) (atoms [aQu]), i, 89; iv, 189.
asantarata, vii, 83. shortened (apahrasa), iii, 206.
separating the morsels (grasavyava- sickness (roga), ulcer (gaQ<,ia) and thorn
ccheda), iii, 120. (salya), ii, 122, iii, 124.
serenity (saqiprasada) (member of medi- sickness, aeon ends with (rogakalpa),
tation [dhyana]), viii, 147. iii, 207.
serial continuity; trace; with its conse- sign or omen, only an (nimittamatra),
quences; connection (anubandha), flux iii, 44.
(pravaha), i, 21, iv, 64, v, 5, vii, 83 diverse conditions or states of the
(trace [vasana]). phenomenon (vastuno 'vasthavise~a),
-set of five states embracing the five i, 28; ideation consists of the seizing
aggregates (paficaskandhika avastha), or apprehending of signs (nimittod-
iii, 66. grahaQiitmika saqijfia).
set of states(avasthika), dependent signs of thought (cittanimitta), studies
origination (pratityasamutpada) as a, in recollection of former abodes or
iii, 65, 66, existences (piirvanivasanusinrti),
vii, 103.
setting in motion (pravartana), of the
wheel, vi, 245. ten signs (nimittas), viii, 185, i, 28;
nimittagrahin, i, 83, iii, 110; varjana,
seven things, learned in (saptasthana- v, 25.
kusala), vi, 202, 247.
signlessness (animitta), nirvii1,1.a, viii, 185.
seven times, at the most (saptakrtva~
parama), vi, 200, 206. signlessness, concentration of (iinimitta-
samadhi), viii, 185, signlessness of
seven-leaved-tree (saptapafl)avrk~a), signlessness (animittiinimitta), 189.
vi, 203.
silence (mauna) = abstention (virama,
seven-steps-snake (saptapadiisirvi~a), virati); the three, iv, 133-34; v, 76,
vi, 203. morality and certain types of spiri-
sexual misconduct (kiimamithyaciira), tual practices (suavrata).
iv, 82, 146--47, 157, 188. silent one (muni), iv, 134.
sexual union (maithuna), iii, 64; of the similarity to (sadrsya), similarity to
gods, iii, 164; permitted, forbidden, (sariipya), ix, 280, Stcherbatsky, Logic,
iv, 146, 157; in uttarakuru, iv, 183; ii, p. 40; and homogeneity (sabhagata),
setughiita, iv, 17; and the inter- ii, 198.
mediate being (antarabhava), see
sexual pleasure (riraqisa), iii, 50. simultaneous (samavadhana), iii, 106.
shadow (chaya), a color (vafl)a), and hot singing (gita), iv, 165.
light (atapa), i, 16; simultanous, sitting (asana), one sitting (ekasana),
ii, 102, 253; food, iii, 120. ii, 206, vi, 177.
shadow, without (nischaya), iii, 93. six groups of contact_(~at sparsakay~),
shame (apatrapya), ii, 160, 171. iii, 95.
shamelessness (anapatrapya, atrapa), six sense-spheres (~a<,iayatana) (essence
ii, 164, 170, iv, 99, v, 89. of the person [miilasattvadravya], i, 66),
iii, 63, 85; order of the six sense-
shape, visible form as (saqisthana-riipa), spheres (krama), i, 43; projecting a
atoms of shape (param:i.Qu), eightfold generic skeletal-effect (ak~epa),
shape, i, 16 (Vya. 27), iv, 9, 11. iv, 200.
sharp praxis-oriented faculty (fikey1_1a- six sense-spheres, dependent on con-
indriya), vi, 193. sciousness (vijfianapratyayaqi ~a<,i-
sheep particles (avirajas), iii, 178. ayatanam), viii, 138.
short by a night (iinaratra), iii, 179. sixteen moments (~o(,iasa k~aQiiQ),
vi, 192-93. ideation (asarµjfiisattviiyatana), i, 48

skill in arts and crafts (sailpasthiinika), space (iikiisa): unconditioned pheno-
ii, 265, 320. menon (asarµskrta); elementary sub-
skull, half of the (kapiilardha), vi, 151. stance of space (iikiisadhiitu): subtle
material form (rUpa).
slackness (kausidya), ii, 161, vi, 286,
vii, 18. unconditioned phenomenon, i, 8,
ii, 279, iii, 139, Add., iv, 5, vi, 206,
slaughterer of fowl (kaukkutika), iv, 93. object of perception-sphere of
slaughterer of sheep (aurabhrika), iv, 91. in:(inite space (iikiisiinantyiiyatana),
sleep (svapna), i, 69, ii, 301. iii, 41, 112, viii, 143, 209, 213.
sleepiness (middha), ii, 168, v, 89, 99- elementary substance space, ii, 49.
100, vii, 18. spatial division (digbhiigabheda), i, 93.
slow superknowledge (dhandha-abhijfiii), special (vise~a = surprising [iiscarya]),
vi, 280 Add.; slow (manda), vi, 269. iii, 129.
sluggish (lina), linabhisarµkin, vii, 18, 23. specific difference (jiitibheda), ii, 174.
small (amahadgata), vii, 19. speech (vacana) (suppose instruction
small chiliocosm (siihasra ciic_lika [sik~a]) and voice (vac), ii, 113.
lokadhiitu), iii, 170. false speech (mr~aviida), iv, 82, 146, 148,
small or restricted defilement (paritta- 158,163,207,217.
klesa), ii, 165; factors of defilement of speech, frivolous (bhinnapraliipitii),
restriced scope (bhiimika), ii, 153. iv, 165.
small in quanity (aprabhUta), vi, 146. speech, frivolous (sarµbhinnapraliipa,
smoke (dhiima), color (varIJa), i, 16; bhinnapraliipitii), iv, 158, 165.
rising of the smoke (Iirdhvagamana), speech, harsh (vacana), 164, 178.
ii, 231. speech, malicious (paisunya), iv, 164.
smooth (slak~i:ia), i, 19. speech, right (samyagviic), vi, 284.
snake (sarpa) and rope (rajju), vi, 258. spiritual friend (kalyai:iamitra), iv, 120.
soldiers (s_µinika), iv, 153. spiritual practices (vrata), morality and
solidity (khakkhatatva), i, 23. certain types of spiritual practices
sorrow (soka), iv, 127; duJ:ikha- .(sTiavrata), v, 18, iv, 189; member of
daurmanasya ... , iii, 84, v, 89. ascetic vows (vratiiilga) of the fast
(upaviisa), iv, 67.
sound (sabda), element of sound (sabda-
dhiitu), i, 17, 47, 54 (wholesome splitting like a blue lotus (utpala), hell,
[kusala] ... ), 67 (not existing in a stream iii, 154, 176.
(apraviihavartin], being "of accumula- s1-litting like a lotus (padma), hell,
tion" [aupacayika]), i, 69, Add., ii, 145, iii, 154, 176.
238 (and name [niiman]); iv, 190 (ratha, spontaneous (viihin, viihitara, jitatara),
patti ... ); vii, 114 (na nirmiyate). vi, 212; produced without effort,
sound go (gosabda), ii, 240. spontaneously (anabhisarµskaraviihin),
sound, articulated (gho~a), ii, 240; iv, 40, 41 (aniibhogaviihin: aniibhoga-
paratas, ii, 245. pravrtta).
sound, pondering of (sabda-upavicara), spontaneously produced (svarasena,
iii, 198; former non-existence of anabhisarµskiirei:ia), ii, 116.
sound (priigabhiiva), ii, 282, v, 62; square (vrtta) = vartula, i, 16.
meditation on sound (bhiivanii), squatting position (utkutuka, iisana),
vii, 123; observation of sound (manasi- ii, 206, iv, 65.
kiira), vii, -104; hearing of sound
(sravai:ia) (Vinaya), iv, 191. squinting (vibhriinta) (squint-eyed
[kekara]), vii, 123.
sources of the sentient beings without
stage of the embryo (garbhiivasthii), five,
ii, 255, iii, 51, 58, iv, 119, 154, vi, 157; vi, 148.
transfer of kalala, iv, 213. stream (prabandha, sarµtati), vii, 31; con-
stage, great (mahabhumi), generally stituting a stream (yoga) (constituting
permeating factors (mahabhumika), a procession [prasarai:iayoga]), vii, 33.
ii, 152, 251, iii, 104. stream (sarµtana = sarµtati), stream of
stages (bhumis), three triads, iii, 104; rice (vrihisarµtana), iii, 33; reincarna-
nine, ii, 256, passim; delimited by tion, iii, 57; gentle thought stream
craving (tni:iaparicchinna), viii, 176; (snigdha), iv, 182; white and black,
relationship of the gods of the iv, 130; sarptanarp sarµtanute, iv, 8.
diverse stages (bhumis), iii, 168; from stream (sarµtati), person (atmabhava),
the point of view of meditative i, 18; bhojanecchapraval}.li,
attainment, vi, 279; higher stage bhoktukamatavarjita; viii, 209,
(bhumi) and grow or adhere depressed (lina).
(anusayana), v, 33, 40. - losing the
stage (bhumityaga), passing over into stream is bent through craving (sarµtati-
another stage (sarµcara), ii, 193, namana) (tr~i:iaya), iii, 95, vi, 139;
vi, 171,235, detachment from the nyayasarµcarin, iii, 57, Vya.; trans-
stage (vairagya), vi, 171. formation of the stream (parii:iama),
distinctive characteristic in the
stage of a spiritual practice, etc., e.g. transformation of the life-stream
vi, 170. (parii:iamavise~a), ii, 185, iv, 20-22,
stages of the bodhisattvas, iv, 224. ix, 283; stream is necessarily matured
stages conducive to penetration (paripaka), vi, 203, 206; pramodana,
(nirvedhabhagiya), vi, 167-77, also, viii, 209; overturning mental disposi-
ii. 327, iii, 129 (possessor of the stages tions (vipadana), iv, 99; excellence of
conducive to penetration [labhin]), 194, the stream (vise~a), ii, 281, iv, 99.
iv, 253 (wholesome conducive to stream of defilements (anusaya-
penetration [kusala]), vi, 266 (ten sarµtati), v, 79; santatyavasthapana,
categories), 287. - meditation condu- V, 3.
cive to penetration (nirvedhabhagiya stream of intermediate existence
dhyana), viii, 173. (antarabhavasarµtati), iii, 57.
stages of arising (jata-avastha), five, upacayasarµtana and vipakasarµtana,
ii, 255, iv, 119. i, 69, Vya. 73.
stainless (amala), pure (anasrava), stream of rice (vrihisarµtana), iii, 33.
iv, 255.
stream-enterer (srotaapanna), fruit of
stanza (gatha), defined, ii, 243. stream-enterer (phala), candidate of
state of non-ideation (asarµjfiika), ii, 199, the fruit of stream-enterer (phala-
viii, 144; desire to enter among the pratipannaka), i, 11, ii, 134, iv, 121,
sentient beings without ideation 123,v,23,29,85;vi, 194,200,256.
(pravivik~a), iii, 23. stream, distinctive characteristic in the
state of non-separation (nirantaratva) transformation of the life- (sarµtana-
(ai:iuniim), i, 88. parii:iamaviseeya), ii, 185, 272, iv, 20-23;
station of consciousness (vijfianasthiti), dependent on the stream (vartin),
i, 43, iii, 5, 16-26, viii, 139. ii, 218; liberation from continued
existence (vimukti), ii, 109; special
station of consciousness consisting of state of the stream (vise~a), v, 63;
sensation (vedanopagii vijfianasthiti), introducing into one's mental stream
iii, 24. (adhyaropai:ia), iv, 255.
stealing (adattadana), iv, 141, 146, 155, ripened stream (paripakvasarµtana),
188. vi, 206.
stealing (apaharai:ia), iv, 178. strong, best (adhimatra, visi~ta), ii, 266;
stones, rain of (asani), iv, 187. excessive-excessive (adhimatra-
stopping, for a short while (tatkalasanti), adhimatra), vi, 199; strong-strong
(adhimiitraparipii11,1-a), iv, 170. sum total of its causes (paripii11,1-akiir81).a),

stiipa, iv, 250; destruction of a stiipa vi, 263; lay practitioner of all five
(bhedaka), 219, Add.; worhship of the rules (kiirin), iv, 73.
stiipa (vandana), 54; gifts to a stiipa summit (miirdhiinas), vi, 164; those who
(stiipe diinam), 156. have attained the summit (miirdha-
stupid (jaga), iv, 57. liibhin), 174.
subconscious life-continuum (bhavaiJ.ga), summit of cyclic existence (bhaviigra):
vi, 299. perception-sphere of neither-idea-
tion-nor-non-ideation (naivasaiµjiiii-
subdue the unsubdued (ajitajaya), rules niisaQJ.jiiiiyatana); below, ceaseless
over the subdued (jitiidhyiivasana), torture (avici), vi, 127; i, 43, ii, 204,
vi, 245. 220-21 (iitmasamcetanii), iii, 21; v, 13
subduing, obstructing (vi~kambhal).a) and (detachment [vairiigya], abandonment
abandonment (prahiil).a), ii, 109, of proclivities [anusayaprahiiQ.a]), 114
vi, 150, viii, 200. (partial abandonment of the summit of
subsequent cognition (anvayajiiiina), cycHc existence [vikalikrti]), vi, 213
v, 35, vi, 184, vii, 5, 13-14. (ga, parma), 133,235 (abandonment of
the summit of cyclic existence
subsidiary defilements (upaklesa), [prahiil).a]), 292 (and the path [miirga]),
ii, 171, iv, 84, v, 2, 88 and foll.; viii, 175.
ignorance (avidyii), subsidiary
defilement (upaklesa) of understand- sun (siirya), iii, 156-58, 205; seven, 184,
ing (prajiiii), iii, 90. 209.
substantial entity-in-contact- having for sun-light (iitapa), i, 16, iii, 120.
its cause a substantial entity-in- sun-stone (siiryakiinta), iii, 157.
contact (spr~ta spr~tahetuka), i, 90. superior body (videha), iii, 146.
substttute (pratinidhibhiita), ii, 229. superknowledge of the (divine) eye
subtle/pellucid material elements (cak~ur-abhijiiii), vii, 107, viii, 192;
(riipaprasiida), i, 15. iibhiisagata, i, 85; eye sense-faculty
subtle-subtle thought (siik~masiik~ma (indriya), i, 65, 81, 85, ii, 104, 107;
citta), viii, 207. element of the eye (dhiitu), i, 80,
iii, 13; visual consciousness (vijiiiina),
subtle, material form is (siik~ma riipa), i, 19, 46, iii, 99, vi, 263 (fourfold
i, 35, viii, 137. siimagrI), viii, 151; contact of the eye
subtle, the nature of factors is (siiksmii (saiµsparsa), iii, 98; attained by the
hi dharma-prakrtayaI:i), ii, 235. · eye sense-faculty (saiµpriipta), i, 85.
successive causation (prabhava), aspect superknowledge (abhijiiii), under-
(iikiira) of the truth of the origin standing (prajiiii), vi, 280. - vii, 97
(samudayasatya), vii, 31, 33, 35. (Add.)-109, and again ii, 189, 320,
successive ones (iinupiirvaka), ii, 135, vii, 106-7, 115, 124. - abhijiiiipari-
v, 116, vi, 210, 232, viii, 166. viirajiiiina, vii, 106; phala, ii, 320; non-
defined (avyiikrta), vii, 107; and the
such an aspect (evamiikiira), vii, 15.
formless meditative attainment
suffering, being exclusively (iiriij>ya), 102-4; and non-Buddhists
(ekiintadul:ikha), vi, 129, 149; pleasure (firthika), 97.
(sukha), 129. superknowledge, slow (dhandha-
suffering, remedy for (duI:ikha pratikiira), abhijiiii), vi, 280 Add.; slow (manda),
modification of suffering (vikalpa), vi, 269.
vi, 129; difficult to understand superior (visi~ta) a~d inferior (hina),
(bodha), iv, 23; disagreeable sensation v,44.
(vedaniya), 109; truth of unsatisfac-
toriness (satya), vi, 120-25, vii, 31; superior, thought which is with (sa-
entire mere- mass of suffering uttara citta), thought which is without
(skandha; kevala), iii, 82, 88. superior (anuttara), vii, 20, iv, 255.
supernormal accomplishments (rddhi), last, iii, 31, prolongs life, vii, 83,
concentration (samiidhi), vii, 112; emanation (nirmai;ia), vii, 119 (comp .
rddhipada, concentration (samiidhi), . 110), viii, 210. - vasitiiprabhava,
vi, 285; rddhi}:l sarvagul}.asaqipatti- adhi~thita, etc.
lak~a)}.ii. supporting (dhp:i) and earth (pp:hivi),
fivefold, vii, 122 (supernormal i, 22, ii, 146.
accomplishment created through herbs supporting (saqmisrayatva, iidhiiratva),
[o~adhikrta] ... ). ii, 135.
supernormal accomplishments of the supramundane cognition (lokottarajfiiina)
noble one (iiryii), vii, 111, viii, 210. (absolute [paramiirtha]), vi, 143.
supernormal accomplishments of supramundane path (lokottaramiirga),
action (karmarddhi), iii, 46, 205, proceeding through the aspects of the
vii, 123. truths (satyadyakarapravrtta), vi, 238,
supernormal accomplishment created 267; perhaps practiced by the ordi-
through herbs (osadhikp:ii rddhi), nary worldling (prthagjana) to perfect
vii, 123. the praxis-oriented faculties (indriya-
supernormal accomplishment of bles- saqi.ciira), vi, 266.
sing (iidhi~thiinikI rddhi), iii, 31, supremacy over their thought (sva-
vii, 120. cittiidhiriijya), vii, 63. ·
supernormal accomplishment produced supramundane groups (lokottara-
by cultivation (bhiivaniijii rddhi), skandha), vi, 297.
vii, 123. supreme factor (agradharma), supreme
supernormal accomplishment, b,asis of mundane factor (laukikiigradharma),
(rddhipada), ii, 124, vi, 281,283,285; vi, 167.
miracle of supernormal accomplish- surpassing (atikriinta), iv, 74; those w~o
ment (priitihiirya), i, 3, vii, 110; have surpassing mental application
possession of supernormal accom- (manaskiira), vi, 151.
plishment (man; priiptiibhijfia), ii, 121;
supernormal accomplishments or sustenance (iihiira), iii, 119-28, v, 99,
granting favors (varapradiinapra- viii, 139 (sparsa, etc.).
bhiivena), i, 3; realization of the cog- sustenance of consciousness (vijfiana-
nition concerned with the object- iihiira), iii, 121.
field (vi~ayajfiiinasiik~iitkiira), vii, 98. sustenance of mental intention (manal:_J.-
supplementary hell (utsada) (very strong saqi.cetaniihiira), iii, 121, 124.
[abhyutsada]) iii, 43, 149, 151-52, 193. swallow (abhyavaharai:ia, gilana), i, 55,
support (saqinisraya) and basis (iisraya), iii, 120-21.
iv, 27. swamp of rotting corpses (kui;iapa),
support, no (anadhi~thiina), defilements iii, 151.
with no support (avastuka klesa), swerving from one's intention
vi, 257. (vyutthana-iisaya), ii, 206; emerging
support, visible (adhi~thana), the visible thought (citta); i, 33, ii, 211, 302, 306.
eye is visible support (adhi~thiina) of syllables (vyafijana) and phonemes
the sense-faculty, iii, 58; in the sense (ak~ara), ii, 239, iii, 177; the text
of basis, agai11 iii, 68 (actions and opposed to the meaning, ix, 246.
passions), iv, 88 (of the path of action
sympathetic joy (muditii), viii, 196.
[karmapatha]); called va3tu. - catur-
nisr~yiidhi~thiina, iv, 149.
supporting cause (adhi~thanakarai:ia)
opposed to projecting cause
(iik~epakarai:ia), iv, 27.
T
tail-fan (camara), iii, 146.
blessing (adhi~thiina), magical or
supernormal action; makes the body taking up (upiidiitar) and abandon
(nik~eptar), ix, 261. rejection of all upadhi (sarvopadhi-

tangible (spra~iavya), sense-sphere of pratinil_isarga), ii, 285.
the tangible (ayatana), as real entity thirst (pipasa), i, 18.
(dravya), element of the tangible thirty-three, the (trayastrirrisa), iii, 1,
(dhatu), i, 18-19, 55, 64, iv, 9, vii, 74, 161, vi, 207; iii, 161, Add.
viii, 155.
those beyond training (asaik~a), perfec-
taste (rasa), i, 17 (6 and 14 types); ted being (arhat), vi, 230--3 I; com-
pondering with reference to taste plete, 277; the thought of those
(upavicara), iii, 108; parityaga, v, 76; beyond training, when it arises, 298;
attachment to taste (raga), iii, 206; impure (sasrava) and mundane
viryavipaka, iii, 194. (laukika) body and thought, 300,
tathii.gata, defined, ii, 205; tathagata- vii, 25. how the factors of the realm
garbha, vi, 299; domain of the con- of desire (kamadharmas) are cognized,
sciousness of the tathii.gatas (jfiana- vii, 28.
gocara), ii, 243; confidence of the those beyond training (asaik~a), two
tathii.gata (prasada), iv, 244; promul- cognitions (jfianas), vi, 230, vii, 6; nine
gated by the tathii.gata (bha~ita), types, vi, 272; ten members (ailgas),
ix, 251. 295; eight powers (balas), 265.
teaching (pravacana), i, 15, Vya. 24 those for whom nirvana occurs in the
(opposed to loka); aliga, viii, 218; interval (antaraparinirvfti), vi, 210.
dharmatii., vii, 178.
those listeners for who~ the words are
teaching of another (parato ghosai_i), the highest attainment (padarri-
ii, 245, iv, 100. parama), i, 35 (Vya. 49).
teaching of the two things (dvaya- those in training (saik~a), defined,
desanii), vi, 247. vi, 231; vi, 258-59, 276 (complete),
teaching, complete the (pravacana- vii, 24, 109; eighteen, vi, 225; six
upasarp.khyana), vi, 242 . families, 266.
teeth chattering (aiaia), iii, 154, 176. those in training and of those beyond
ten powers (dasabala), vii, 68. training, factors of (saik~a, asaik~a ...
dharma), ii, 187-88, iv, 195, vi, 231-33.
ten years, length of (dasilyus), iii, 206-7.
those in training, family of
tenet (siddhanta), Vaibh~ika doctrine, (saik~agotra), vi, 175,266; power of
ii, 140. those in training (bala), iv, 85; death
that is to say, namely (tadyatha) ... , of those in training (marai:ia), iv, 219.
whether the enumeration that follows those in training, right view of (saiksI
is complete, ii, 221. samyagdr~ii), i, 81, vi, 295; clear
that which generates (janaka) and that knowledge of those in training (saik~I
which is generated (janita, janya), vidya) ?, vii, 108.
iii, 101, 103; generative cause (janaka- those neither in training nor beyond
hetu), ii, 247,277,314; generative training (naivasaik~anasaik~a), ii, 188,
condition (janakapratyaya), v, 60 iv, 133, vi, 232, vii, 109.
that which should be done has been those desiring re-existence (sarri-
done (kftakrtyatva), vii, 13. bhavai~in), iii, 122, 124.
theory of non-causality (ahetuvada), those that exist (bhiita), existing
iii, 83. sentient being, perfected being
thick wall (sthiilabhittikatas), vi, 239. (arhat), iii, 122-24.
thief (cauravat), defilement (klesa), those that live in a group (vargacarin)
vi, 190. (self-liberated ones [pratyeka]), iii, 194,
things g:l.ven to a monastic (upadhi) vi, 177.
(pleasure garden [arama], etc.) iv, 15; those who are born (jantu)..., ix, 245,
verger (varika), iv, 237. Add.
those who are capable a-twill (cetana- those who obtain nirvana in the next
dharman), vi, 253, 255, cp. ii, 219. existence (upapadya-parinirvayin),
those who are capable of guarding iii, 39, vi, 210; action to be experi-
themselves· (anurak~al).adharman), enced after having been born
perfected being (arhat)vi, 251. (vedaniyakarman), iv, 115, v, 216.
those who are resolved (adhimukta), in those who obtain nirvana with effort
§raddha- (through faith), vi, 196. (sabhisarp.skaraparinirvayin), vi, 210.
those who are liberated (mukta) = non- those who obtain the fruit of non-
returner (anagamin), perfected being returner in this very existence (pari-
(arhat), iii, 121; those who are lib- vrttajanman anagiimin), vi, 218.
erated from the world (lokan muktal,i) those who practice (pratipattar), viii, 219.
(gone forth [nil).srta], separated [visarp.- those who practice thoroughly (krta-
yukta], delivered [vipramukta]), ii, 119. parijaya), vi, 150. · ·
those who are liberated through both those who, during the course of a given
parts (ubhayatobhagavimukta), ii, 205, explanation, come to penetrate the
vi, 273, 276, C
truth (udghatitajiia), i, 40.
those who are like rhinoceroses those who are detached for the most
(khadgavi~iil).akalpa), khadgin (?), part (bhiiyovitaraga), ii, 135, vi, 195,
iii, 194, vi, 177-78. 233.
those who are nourished (po~a), ix,)245. thought (sarp.kalpa), initial inquiry
those who die everywhere (sarvacyuta), (vitarka), vi, 283, Add., 291; attach-
vi, 213. ment to thought (sarp.kalpariiga), iii, 8;
those who go among humans (nrga), right thinking (samyak) and wrong
1
iii, 134. thought (mithya), ii, 158, iv, 36,

vi, 283.
those who go from family to family
(kularp.kula), those who go from thought (citta) and thought-concomi-
family to family among humans tants (caittas). - Negation of the
(manu~ya), those who go from family thought-concomitants or of certain
to family among gods (deva- thought-concomitants, i, 64, ii, 150,
kularp.kula), vi, 206. Add. viii, 159, ix, 262; object of the
thought and thought-concomitants,
those who go from family to family i, 30, ii, 177, iii, 6; different object of
among gods (devakularp.kula), vi, 207. the thought and thought-concomi-
those who go higher (iirdhvasrotas), tants, i, 28, 30; study of the thought-
nature of going toward what is high concomitants and the thought-con-
(iirdhvasraval).adharman), destined to comitants associated with thought
the limit of the summit of cyclic (sarp.prayuktas), ii, 149-76; cognition
existence (bhaviigraparama), vi, 203, of another's thoughts (paracittajiiiina),
210... vii, 16, 27.
those who have one separation (eka- thought (citta) and thought-concomi-
vicika), vi, 207-8. tants (caitta) are siiksmavisesa, duh-
those who live on wind alone (vayu- pariccheda, viii, 156,.159. · ·
bhak~a), ii, 193. thought (citta), etym. ii, 177; mental
those who obtain nirvana in an inter- faculty (manas) and consciousness
mediate existfnce (aritaraparinir- (vijiiana), ii, 176; object of the idea of
vayin), iii, 39, 123, vi, 210,217,220, self, i, 74; goes to heaven, not the
226. putikakaya, iii, 95.
those who obtain nirval).a in ariipya innumerable categories from numer-
(ariipyaga) and those who go to ous points of view, e.g. ii, 315.
arupya (ariipyopaga), vi, 215; birth four conditions (pratyayas), ii, 309.
(upapatti), viii, 133-35; conduct thought (citta), two thoughts not
(carita), vii, 88. together (asamavadhana), iv, 6; but
acquisition of one thought at the thought of hiding the crime (prati-

moment of another, ii, 328. cchiidanacitta), iv, 99.
thought being determined with thought, clear (citta-karmai:iyatii), light
regard to its sense-sphere (iiyatana- or apt thought (citta-liighava), ii, 157;
niyata citta), ii, 307; Mrayaniyata; moment of thought (k~ar:ia), ii, 153,
process of arising (utpattau niyata), 156, 229; trouble-of-thought (k~epa),
vi, 300; utpiidiibhimukha; thought .. iv, 125; cutting off of thought (cheda),
associated with proper deportment twofold (not being associated with
(airyiipathika), vi, 157. being reborn [apratisarµdhika]), iii, 134;
wholesome thought (kusala), vii, i 7; taming thought (damana), i, 74;
defiled thought (kli~!a), vii, 18. elements (dhiitavas), i, 31, 54; holding
thought being determined with thought (dhiirar:ia) (between the eye-
regard to the moment (k~ar:ianiyata), brows [bhriimadhye ]), vi, 151; signs of
ii, 307. thought (nimitta), mode (prakiira),
vii, 103; following immediately
cyuticitta. thought (nirantara), ii, 306; complete
thought being determined with purification of thought (parisuddhi),
regard to the real entity (dravya- viii, 130; providing thought (pari-
niyata), ii, 307; thought capable of ~kiira), iv, 239; rage (prakopa), v, 90;
miraculous emanations (nairmiir:iika), pragraha11-a, vi, 286; prai;iidhana,
vi, 157. vi, 286; confidence of thought
thought at conception (pratisarµdhi- (prasiida), vi, 295; weakness of
citta), ii, 133. thought (mrdutii), ii, 175; mistaken
view of thought (viparyiisa), v, 23;
prabhiisvara, v; 4, vi, 299. distraction of thought (vyiik~epa),
bijabhiivena ii~rayapratibaddha, iv, 275; pollution of thought (sarµ-
iii, 133. klesa), purification of thought
mara11-antika. (vyavadiina), ix, 249; stream of
thought (sarµtati), iii, 6, 95, v, 2, 63,
mandapraciira, i~atpraciira, iii, 23.
vi, 139; breathing depending on
vidyudupama, vi, 191; liberation thought (sarµnisrita iisviisa), iv, 154;
(vimukta), vi, 297; with attachment equivalent and immediate antecedent
(sariiga), etc., vii, 17; thought for (samanantara), ii, 306; associated with
which the retinue is the most reduced thought (sarµprayukta), ii, 149-78, 249,
(sarviilpa), ii, 250. v, 5; application of mindfulness to
thought at conception (pratisarµdhicitta), thought (smrtyupasthiina), vi, 158.
i, 50, viii, 171. thought, cultivated (bhiivitac;itta), vii, 20;
thought-at-conception (pratisarµdhi- cultivated stream (bhiivitasarµtiina) =
vijiiiina), i, 33. aniibhogapravrttacitta-sarµtati.
thought is excluded from the guidance practiced assiduously (iisevita), culti-
of mindfulness (bhrastasmf1:ika citta), vated (bhiivita), developed or much
iv, 127. practiced (bahulikrta), iv, 186, 198,
thought is thoroughly grasped (pra- viii, 193.
grhitacitta), vii, 19. thought, excessiveness of the (citta-
adhimiitratii), ii, 175; thought-associate
thought of another (ceta"1paryiiya),
(anuvartin), ii, 249, iv, 50; adornment
super knowledge consisting of the
of thought (alarµkiira), iv, 239; guard-
realization of the cognition of
another's thoughts (paryiiyajiiiina- ing of thought (iirak~ii), ii, 157; arising
siik~iitkiiriibhijiiii), vii. 15, 99, 103. of thought (u~piida), iv, 144; arising
(utpiida), successive stages (utpatti-
thought of leaving or of detachment krama), ix, 283.
(ni~kramar:iacitta), ii, 324.
thought, expression or word of (cetaso
thought of emanation (nirmar:iacitta), 'bhiliipa"1), abhilapanatii, i, 61, ii, 153;
ii, 265,292,317, iii, 9, vii, 115-22, effort (iibhoga), iv, 107; languidness
viii, 163.
of thought (!Inatva), v, 89, 99; libera- (kiirin), ii, 312; together with (gata),
tion of thought (vimok~a), ii, 286. ii, 326, iii, 106; innate afflicted view
thought, initial (sa111dhicitta) (conception of self (sahaja [satkiiyadr~ti]), v, 41;
[pratisa111dhil), iii, 14. arise together among themselves
Gata), iii, 105.
thought, malicious (vyiipannacitta),
iv, 136, 178. tortoise, hairs of a (kiirmaroman),
ix, 263.
thought, mental (manascitta) = mental
consciousness (manovijuana), iv, 125. totality of wind, source of (viiyu-
kftsniiyatana), viii, 214.
thought, non-liberated (avimuktacitta),
vii, 20. trace (viisanii, Stcherbatsky), Logic,
ii, p. 293,367.
thought, not dispersed (avisara1_1a citta),
iv, 41. vii.sana and vii.sanii., iii, 91, iv, 64, 249,
Vyii. ii. 83 (impregnation of thought
thought, right (samyaksa111kalpa), ii, 159, .[cittaviisanam], tilii.viisanii), vii, 70, 72,
vi;283. 77, 83 (abandonment of the traces
thoughts of desire (smarasa111kalpa), [saviisanii.prahiil_la]), viii, 142, 218
vi, 264, 289. (piirvadhyanaviisanii), ix, 283 (compare
three cleu knowledges (trividya), bhiivanii).
vii, 108. trace; serial continuity; with its conse-
three revolutions of the wheel of quences; connection (anubandha), flux
dharma (triparivarta dharmacakra), (praviiha), i, 21, iv, 64, v, 5, vii, 83
vi, 246. (trace [viisanii]).
threefold refuge, taking the (trisaraI).a- traces of action (kannaviisanii), ix, 297.
gata, gama1_1a), iv,, 71. traces, abandonment of defilements
throwing oneself into water or into fire with their (saviisaniiprahiil_la), vii, 83.
Galagniprapiitana), v, 76. tradition, sect (nikiiya, sarva), all the
thus (tathii), v, 3. canons, ix, 253.
tigress carrying her young (vyiighrI- training in higher understanding
potiipahiiravat), ix, 265. (adhiprajfi'iµ sik~ii), vi, 225, 231.
tilting, orienting, alerting (iibhoga), of training in higher morality (adhisTia111
thought (cetasas), ii, 154, vi, 154; sik~a), vi, 225, 230-31.
simple (miitra) bending of thought, training in higher things (adhisik~ii),
vii, 90. vi, 225, 230-31, viii, 130.
time (kiila), a formation dissociated training in the higher thought (adhi-
from thought (viprayukta) ?, iii, 188. - citta111 sik~ii), vi, 225, 230, viii, 130.
i, 12, iv, 62 (= conditioning forces trainings, three (sik~iitraya), vi, 225, 230,
[sa111skiira], five aggregates viii, 128.
[paficaskandha]), v, 53.
transformation (pariI).iima), ii, 230,
time or course (adhvan), the conditioned iii, 142, iv, 20, ix, 260,296; unsatis-
phenomena (sa111sk;tas) are the course factoriness which is transformation
or times (adhvan), i, 12, iv, 63. - dis- or change (du):ikhatii), vi, 125; pro-
cussion of the existence of the past ... fessing transformation (viida), v, 54;
i, 77, ii, 260, v, 51-65. mastery of transformation (vasitva),
adhvanii.nii.tva (diira ... ), v, 107; con- vii, 83. - parinantum, anyathii.tvam
fused (sa111kara), 55; limit (paryanta), ii.pattum.
iii, 177. transformation of the stream of a seed
.single time period (ekiidhvika), three (bijasa111tatipariI).iima), ii, 185.
time periods (traiyadhvika, ii, 274); transformed or deteriorating (vipari-
two time periods (dvyadhvaga), three 1_1iima), i, 24.
time periods (tryadhvaga), ii, 275.
transgression (siivadya) (transgression of
together (saha), iii, 106; auxiliaries disobedience [pratik~epaI).a] ... ), iv, 83,
255. truth of cessation (nirodhasatya), its

transgression, defeating (pii.rii.jika), aspects, vii, 31, viii, 190.
iv, 67, 95. truth of the origin (samudayasatya),
transgression, passing beyond (pii.pa- hetubhiitiil). skandhiil)., i, 14; truth of
samatikrama), iv, 243; acceptance of the origin and the five appropriative
the transgression for one's entire life aggregates (paficopiidii.naskandhii.l).),
(dharmii.bhyupagama), iv, 63. vi, 120, 122, 136.
transgression, primary (ii.patti, mat:Ii), truth, one (ekasatya), vi, 139.
iv, 95. truths, direct realization of the
transmigration (pravrtti), cyclic exis- (satyiibhisamaya), vi, 185.
tence (saqisii.ra), its basis (ii.sraya), truths, two (satyadvaya), vi, 139. - noble
ii, 111; issuing forth (pravrtti) and truth (iiryasatya), ii, 251, 283; the
continuance (anuvrtti), iv, 27; gener- aspects of the truths (ii.kii.ras), vi, 163,
ate (janayati), stop (virul).addhi), ii, 111, vii, 30-39; satye,v akiirai;iiiqi
iv, 130-31, vii, 37 (upaccheda ?). vinyasanam, vi, 164; and non-
transmigration (saqicii.ra), iv, 90; reborn Buddhists (biihyakas), vi, 247; and
in another plane of existence (gati- afflicted view of self (satkiiyadr~ti),
samcii.ra), ii, 197; transformation or ii, 251,259,269.
perfecting of the praxis-oriented turned away (anivartya), iii, 47.
faculties (indriyasaqicii.ra), vi, 269, turned inward (antarmukhapravrtta),
Vyii.. ii, 35; passing to another stage iv, 33, 40, 74, v, 8.
(bhiimisaqicii.ra), ii, 193.
turned toward the outside (bahirmukha),
transmuting (paravrtti), ii, 183, Add., vi, 149. ·
iv, 24; see transmutation of the basis
(ii.srayaparii.vrtti). twelve aspects of the wheel of the noble
path (dvii.dasii.kii.ra miirgacakra),
transparent (accha), sense-faculty vi, 247.
(indriya), i, 15, 67; transparency
(acchatva) of the body, ii, 130, iii, 43, twins (yama), iii, 44.
viii, 137. · · two categories (dvipak~a) (monastics and
treatise (sii.stra), defined, i, 3 (si~ya- laity ... ), v, 84.
sii.sanii.t); Vyii.. i, 8: arthavite,adyotako
niimasamiihal_t.; see abhidharma.
treatise, bad (kusii.stra), iv, 165.
tree, cutting the leaves of a (vrk~apafl).a-
u
ulcer (gal).i;ia), and unsatisfactoriness
ccheda), iv, 87; shadow by relying on which is transformation or change
the tree (vrk~asya chii.yii), i, 26. (paril).iimadu):ikhatii.), ii, 123.
trichiliocosm (trisiihasraka), iv, 227. unchastity, sexual intercourse (abrahma-
trichiliocosm ( trisahasramahiisiihasra), carya), iv, 47, 84, 98; in Kuru, 183;
ii, 170. abstention (virati), 80
troubled (k~ipta) and distracted uncondition.ed phenomena (asaqiskrta),
(vik~ipta), iv, 125. their number, i, 7; real i, 13, 42, ii, 277
True Doctrine (saddharma), confusion in and foll. is not ground of discourse
regard to scriptures, iii, 40. (kathii.vastu), i, 12; nor aggregate
(skandha), i, 41, nor simply ceasing
True Doctrine (saddharma), twofold (uparama), i, 42; is sense-sphere of
(dvividha), scripture (iigama), realiza- factors (dharmii.yatana), element of
tion (adhigama), viii, 218. factors (dharmadhiitu), i, 30; has-··
True Doctrine, disappearance of the neither cause nor effect, ii, 276;
True Doctrine (saddharmalopa), always the same, ii, 224; does not
lasting of the True Doctrine (vipra- arise, ii, 237; near, v, 107.
lopa), antardhiina, iii, 183, iv, 95, 99, asai:pskrtabuddhi, ii, 313.
viii, 176, 218, 221, Add.
unconditioned liberation (asamskrtii through understanding (vimukta),

vimukti), vi, 296, 301. · · vi, 274,276,297, vii, 97, viii, 181;
conditioned (samskrta) and uncondi- vise~iikar~a. viii, 195; aggregate of
tioned (asarµskrta) fruit of the path, understanding (skandha), ii, 159,
vi, 241. v, 100, vi, 297.
understanding (mati, prajflii), ii, 153. understanding, noble (iiryaprajflii).
vi, 258, aryan language (bhii~ii),
understanding (prajflii), insight iii, 146, 165.
(vipasyanii), vi, 160; understanding
(mati), i, 3, ii, 153. - defined, ii, 154 undertaking (samiidiina), iv, 62; morality
(generally permeating factor [mahii- (sTia), iv, 49, 81, 185; cutting off
bhiimika]). (cheda), iv, 103.
and consciousness (vijfliina), ix, 244; undertaking or type (vidhii), types of
cognition (jfliina), insight (darsana), conceit (miinavidhii), v, 27, vi, 250.
vii,3. undetermined (aniyata), class of mental
understanding free from concep- factors (caittas), ii, 165.
tualizing activity (avikalpikii), undetermined (aniyata), undetermined
viii, 193; non-defined understanding in regard to the retribution
(avyiikftii), v, 42; mindfulness of (aniyatavipiika), etc., iv, 85, 115, 117.
breathing (aniipiinasmrti), vi, 160; pure uneven (visiita), i, 16.
understanding (aniisravii), vi, 246;
abhisamayajii, iigamajii, upapatti- unfaithful spouse, having an
liibhikii, iii, 87, viii, 219; defiled (sasapatnadiiratii), iv, 186, 188.
understanding (kli~~ii) (bad understand- unfavorable circumstances, avoiding
ing [kuprajiiii]), i, 80, ii, 170, iii, 89; (vi~amiiparihiira), ii, 218.
understanding derived from reflec- unfirm (asthira) (subject to retrogression
tion (cintiimayI), vi, 143, 159; under- [parihiii:i.adharman]) iv, 118.
standing arising with the five sensory
unfortunate planes of existence (apiiya),
consciousnesses (paflcavijfliinasahajii),
iv, 203, vi, 174.
i, 81, viii, 193; priiyogikI; factor con-
ducive to enlightenment (bodhi- unfortunate plane of existence (durgati,
pak~ikii), vi, 282; understanding apiiya), iii, 2, 21; fault of an unfortu-
derived from cultivation (bhiivanii- nate plane of existence (do~a), iv, 225;
mayI), vi, 143, 159; understanding fear of unfortunate planes of exis-
arising from mental consciousness tence (bhaya), iv, 128.
(manovijfliinasahajii), i, 81, viii, 193; na unguents (udvartana), iv, 138.
vi~udhyati, iii, 92; understanding unhappy, defilements that are
derived from listening to the (sarµtiipasahagata klesa), v, 84.
teachings (srutamayI), vi, 143, 159;
impure understanding (siisravii), unhindered knowledge (pa~isarµbhidii),
ii, 170, vi, 246; application of )Jlind- vii, 89.
fulness (smrtyupasthiina), vi, 153. unhindered knowledge (pratisarµvid),
understanding derived from listening vii, 90-95.
having the name for their cognitive unhindered knowledge of eloquence
object (niimiilambanii srutamayI (pratibhiinapratisarµvid), vii, 90-91.
prajiiii), vi, 143, 153. unhindered knowledge of etymology
understanding derived from reflection (niruktipratisarµvid), vii, 91.
(cintiimayI prajnii), ii, 265, vi, 143. unhindered knowledge of the desig-
understanding, eye of (prajiiii-cak~us), nated thing (arthapratisarµvid),
iv, 240; perfection of understanding meaning of the word artha, vii, 90, 92;
(piiramitii.), iv, 230; variety of under~ pratisarµvedin, i, 48 (gates of arrival
standing (prabheda), viii, 195; devoted into liberation [vimuktyiiyatana]).
to understanding (priya), vi, 214 unhindered knowledge of the desig-
(akani~~haga); those who are liberated nation/teaching/factors (dharmaprati-
sai:p.vid), vii, 89; pratisai:p.vedin; i, 48 dharmajfiiina) and receptivity to the

(Vyii. 56); discernment of the factors cognition of the factors with regard
(pravicaya), i, 5, ii, 154, vi, 288; to unsatisfactoriness (k~iinti), i, 71,
bhai;iaka, iv, 240; superknowledge of vi, 179, 183; cognition of unsatisfac-
the characteristics of the factors toriness (jfiiina), vii, 13.
(lak~ai-:ianabhijfia), vi, 219. unsatisfactory, aspect of (duQ.khiikiira)
unhindered path (iinantaryamiirga) (and and aspect of impermanent
path of liberation [vimuktimiirga]) (anityatiikiira), 128; faculty of dis-
ii, 135,281,287, iv, 131,171, v, 103, pleasure (duQ.khendriya), ii, 113,
vi, 180, 190, 199, 238, 270; concentra- iii, 215, v, 87 ... ; field (k~etra) (?),
tion (samiidhi), vi, 167. iv, 236.
unimpeded cognition (asakta jfiana), unshakable liberation of thought
unobstructed cognition (asailga jfiiina), (akopyii cittavimukti), vi, 259.
unimpededness (asaktatii), vii, 88, 90, unshakable ones, class of (akopya-
94. dharman), vi, 240, 254, 267, vii, 87,
uninstructed cognition (anupadi~ta- viii, 191.
jfiiina), vii, 83. unthinkables (acinteyyas), vii, 83 Add.
uninterrupted (samita), iv, 15. useful function (parivi~ti), i, 55.
uninterrupted (satatasamita), iv, 15. unwholesome (akusala), procure harm to
unique (iivel}.ika) factors (dharma) of the another (parap"i<;liipravrtta), v, 41,
Buddha, i, 1 (Vyii. 5), iv, 79, vii, 66. - paropaghiitiibhisai:p.dhi, iv, 137; inse-
independent thought (iivel}.ika citta), cure (ak~ema), iv, 35.
unwholesome (akusala), ii, 167; unwholesome (akusala), absolutely
independent ignorance (iivei:iiki unwholesome (akusala, paramarthatas),
avidyii), iii, 84, v, 31. atmatas, etc., iv, 35, bad (asubha),
universe (lokadhiitu), number, disposi- insecure (ak~ema), iv, 106
tion, iii, 10; forty-eight places, iv, 6; utti!}thante, disappear, iv, 220.
small, medium, great; yivarta, iii, 210;
destruction of the world (sai:p.varta),
viii, 217, etc.
universe, small (cfu;lika lokadhiitu), V
iii, 170; baddha, 176. valid cognition (pramai:ias), iv, 5, ix, 231.
unjust greed (vi~amalobha), iii, 207. variety (prabheda), supernormal accom-
unjust manner (anyiiyena), iv, 166. plishment (rddhi-), vii, 98; variety of
unobscuted-non-defined understanding (prajfiii-), viii, 195, etc.
{an-i"\q'tiivyiikp:a), thought (citta), action various activities (misra), park, iii, 161.
(karman); four, five types, ii, 189, 265, various chariots (caitraratha), park,
289, 319-21, iv, 198,255, vii, 51 iii, 161.
unpleasant sound (uttarakuru), ii, 200, vartman, iii, 60, 68 (dependent origina-
iii, 2, Add., 145-46, 170,176,186,209, tion [prafityasamutpiida]).
iv, 104, 127, 182, 201, 204, vi, 152,
174. vehicle (yiina), changing of, vi, 175;
avetyaprasiida of the three yiinikas,
unpronouncable (anabhiliipya, akathya), Vibhii~ii, 103, p. 514c.
ii, 243.
vehicle, great (mahiiyiina), vi, 158.
unsatisfactoriness (duQ.khatii), threefold,
vii, 78; unsatisfactoriness which is vessel holder (karotapai:ii), iii, 159.
suffering (duQ.khaduQ.khatii), vi, 125. vice (do~a), defilement (klesa), iv, 199,
unsatisfactoriness, direct realization of v,67.
(duQ.khiibhisamaya), vi, 187-88. vice, manifest (avadya), ii, 170.
unsatisfactoriness, cognition of the Victor (jina), the four miiras, ii, 124;
factors with regard to (duQ.khe aggregates (skandhas), vi, 297.
view (dreyti), viewing (drs), insight vital breath (prii.Q.a), iv, 154.
(darsana). - are view (dreyti), the eye, vital part (marman), iv, 126; splitting
the five afflicted views (dmis), the the vital parts (cheda), iii, 135.
mundane right view (samyagdreyti), the
view of those in training (saikeyi) and vital principle (J1va) and body (sarira),
the view of those beyond training ix, 262; vital principle (J1va), those
(asaikeyI), i, 80, 83. - pure and impure wh? are born (jantu) ..., ix, 245.
understandings (prajiiii.) that are views vitality faculty (jivitendriya), ii, 105,
(dmi), viii, 3.- five afflicted views 108, 120, 123, 127, 215, iv, 154; action
(dreytis), v, 15; sixty-two afflicted having for its ripened effect the
views, their roots, ix, 265. vitality faculty (vipii.kakarman), ii, 273
afflicted view (dreyti) and ignorance vitality or potency (virya), vitality
(avidyii.), iii, 89; craving (tm1a), v, 30; (ojas) of the plants, iv, 187; potency
false cognition (mithyajiiana), v 33; (virya), taste of the digestion product
mistaken ideation and thought (vipii.ka), specific property (rabhii.va),
(sarpjiiacittavibhrama), v, 25. vii, 35.
view or insight (dreyti or darsana) and vocal action (vii.k-karman), iv, 2;
cognition Giiana), vii, 3, 11, viii, 193. constituents for speech (vii.ksarpskii.ra),
view of those beyond training, right ii, 174; speech (vii.gbhii.eyii.), iii, 17; vii.g-
(asaikeyi samyagdr~ti), i, 81, vi, 240, vastu, viii, 136; vocal informative
vii, 6. action (viigvijiiapti), i, 17, iv, 3, 14.
view-of-transgression or false view vocal fction consisting of giving an
(pii.pikii. dr~ti), ii, 246; having no real or,Sler (ii.jiiiipana-vijiiapti), iv, 16, 138.
support (avastukii.), vi, 257. vocal behavior (vyavahii.ra), vii.g-,
view, right (samyagdf~ti), mundane and sixteen, iv, 159; miitra, iv, 5.
not mundane, i, 81, Add., ii, 159,245, voice (viic). - viig vacanam... i, 46;
iv, 137,175, 180,245,vi,290,298, initial inquiry (vitarka) and investi-
vii, 1 (Visuddhimagga, 509). gation (vicara), ii, 174,240; object of
viewing (drs), view (dr~ti), insight unhindered knowledge (pratisarpvid),
(darsana), vii, 3. vii, 90, 93; and name or V\'.Ord (nii.man),
· i, 12 (Vyii.. 21), iii, 99; voice and
views, esteeming of such things as bad speech (vacana), ii, 113.
(dreytiparii.marsa), v, 18, ix, 263.
vow (pratijiiii), iv, 94; self-styled bhik~u.
vigor (virya), praxis-oriented faculty of _iv, 96; mitra, iv, 5.
vigor (indriya), power of vigor (ba:la),
i, 101, ii, 111, 160, yi, 283 (= right vow of chastity (niyamavafigamana),
effort [samyakpradhana]); perfection iv, 157.
ofvigor (pii.ramitii.), iv, 229, vii, 78; see vow to act like a cow (govrata), morality
sraddhii.dIµi. (sTia), iii, 86, iv, 147, v, 20.
vigor, destroying the (ojonii.sana),
iv, 188.
violating one's mother (dii~ai:i,am mii.tul_J.),
iv, 219.
w
warrior-ruler (keyatriya), iii, 206.
visible (nidarsana), i, 51.
water (abdhii.tu), i, 22-23, ii, 146;
visible (sanidarsana), i, 51. destruction by water (apsarpvartani),
visible form (drsya), vi, 153. iii, 184,210; and death iii, 136.
vision (darsaha) through the eye, the water (ii.pya), celestial palace of the
two eyes, without attaining the · moon (candrakii.ntii.tmaka), iii, 157.
object, i, 81, 83-87. - forbidden water (jala), eight qualities of the water
spectacles, iv, 190. of the oceans (sitas), iii, 144, circle of
visualization Gitamanaskara), vi, 151; water (mal).C,ala), iii, 141.
compare vi, 150, 220. way of virtuous endeavor (srii.mal).ya),
fruit of the way of virtuous endeavor some through intrinsic nature (sva-
(sriimai:iyaphala) (six), iv, 97, vi, 241- bhiivatas), wholesome through asso-
42, ix, 290. ciation (sarp.prayogatas), wholesome
way, in a (paryiiyei:ia), ayugapat, ix, 283; through the originating cause
opposed to absolutely (ekiintena), (samutthiinatas), iv, 33;. the nirvai:ia,
vi, 132; absolutely (nil_lparyiiyei:ia), the w.holesome roots, the wholesome
vi, 218; in two ways (paryiiyadvaya), mental events (caittas), etc., are also
iii, 81; asti paryiiyal_l, vi, 218. wholesome (kusala).
cognition of another's thoughts wholesome (kusala), etym. i,-54, Vyii.:
(cetal_lparyiiyajfiiina), vii, 99. kutsitiic chalitii durgater apakriintii
iti.
weak stage (mandikii avasthii), iii, r18.
wholesome (kusala) or good (subha)
weak-weak (mrdumrdu)..., vi, 199; weak action is secure (k~ema), will have
(mrdu), medium (madhya), strong agreeable or desirable retribution
(adhimiitra), stronger (adhimiitratara), (i~tavipiikatviit) (impure wholesome
strongest (adhimiitratama), vi, 223; action [kusalasiisrava]) or bring about
weak praxis-oriented faculties nirvai:ia (nirvai:iapriipakatviit) (pure
(mrdvindriya), vi, 193. good action [aniisrava]), iv, 106.
weaken (durbal"ikarai:ia) (deterioration defined, iv, 137, through the inten-
Uarii]), ii, 223. tion to do good to another (pariinu-
wearing rags (ciriidiina), v, 76. grahiibhisarp.dhi) opposed to the
weeping (raurava) (hell [naraka]) iii, 2, intention to do bad to another
149. (paropaghiitiibhisarp.dhi); how are the
correct and the false view wholesome
welcoming the opponent (pratyudyiina), (kusala), unwholesome (akusala)?
iii, 203. Comp. v. 41.
well achieved (subhadriivasiina), ii, 124. wholesome action, abandonment of
western bountiful cow (avaragodaniya), (kusalaprahai:ia), never absolute,
iii, 2, 145. iv, 131-33.
wheel (cakra) (kramai:iat), of briihma, of wholesome action, impure (kusala-
dharma, vi, 245. siisrava), iv, 106, 128.
wheel of Brahma (brahmacakra), vi, 244, wholesome moral quality (kusalatva) of
vii, 74. the superknowledges (abhijfiiis),
wheel-turning king (cakravartin), ii, 181, vii, 107; of the immeasurables
220,iii,30,56, 196-99,202,206 (apramai:ias), viii, 196; of the five
(dynasty), iv, 166, v, 148, vi, 248, sensory consciousnesses (vijfiiinas),
vii, 73, 123. iv, 180.
wheel-turning king with the copper wholesome permeating factors
wheel (tiimracakra cakravartin), (kusalamahiibhumika), ii, 153.
iii, 197. wholesome root (kusalamula), ii, 160,
wheel-turning king with the golden iv, 34, vi, 286, vii, 77, viii, 197, 199;
wheel (suvari:ia:cakravartin), iii, 197. cutting off the wholesome roots
(cheda, samuccheda), recovering the
wheel-turning kin•g with the silver wholesome roots (sarp.dhiina), recon-
wheel (riipyacakravartin), iii, 197. necting with the wholesome roots
white action (suklakarman), iv, 129; (pratisarp.dhiina), priirambha, ii, 294,
destroying white action iii, 131, iv, 94, 170--75.
(suklakarmak~ayakrt), 130, 132; white wholesome, damag\ng what is
factor (sukladharma), vi, 200--201, (kusalapak~avipatti), iii, 194.
iv, 130 (= wholesome [kusala] and non-
defined [avyakrta]). wholesome, outflow of the (kusala-
abhi~yanda), iv, 21; exclusively
wholesome (kusala), absolutely good wholesome (ekatiina), 41; wholesome
(paramatas or paramiirthatas), whole- thought citta), diverse types, ii, 320,
iv, 179, vii, 18, 23. and the supreme mundane factors
wide (ghana), iii, 143; stage of the (laukikagradharmas), vi, 171; feminity
embryo, iii, 62, 255. (stritva), ii, 104, 108; notion of a
woman (stricitta) and notions that
wife, bad (akalatra), bad son (aputra), succeed her, ix, 283; fault of female
iii, 89. gender (stnohavado~a), iv, 226.
wife, taking a (vivaha), iv, 166. wood·(daru), piece of wood (daru-
wind (vata) (one of the three humors of skandha) (mahabhiitas), ii, 146--47.
the body [do~as]), iii, 136. wood, wedge contributes to the splitting
wind (vata), viitiiniirp. samiihal}., i, 23. of (darupatakilasarp.dhara1_1avat),
wind (vayu) and mindfulness of vi, 160.
breathing (anapanasmrti), vi, 154. word of an authoritative person (apta-
wind (vayu), elementary substance wind vacana), vi, 143.
(vayudhatu), fundamental material words, affectionate (priyavacana),
element wind (vayumahabhiita), i, 22- iv, 138.
23, ii, 146; i, 90, iii, 185, aggregate of world (loka), i, 14.
the atoms, the universe (primordial
wind [pragvayu]); destruction by wind world (loka), receptacle world (bhajana)
(vayusamvartanI), iii, 210; role in and world of sentient beings (sattva),
excretion, ii, 112; in action, ix, 294; in iii; eternity of the world (ananta),
hell, iii, 149; movement of the sun, world is eternal (siisvata), ix, 267.
iii, 156. world is infinite (anantavan lokal;l),
wind, circle of (vayumal_lgala), iii, 138, ix, 267.
185, vi, 155. world, views of the (loka-anuvrtti),
wind, primordial (pragvayu), iii, 185. vi, 132; eye of the world (cak~us),
viii, 224.
wise person (ajiia), ii, 117.
worldling, ordinary, see ordinary
wishlessness, concentration of worldling (prthagjana).
(apral).ihita samadhi), viii, 185;
wishlessness of wishlessness writing (lipi), iv, 254.
(apraI_1ihitapraI_1ihita), 189.
withdrawal, two (vyapakar~advaya),
withdrawn (vyapakr~ta), vi, 144, 259. y
without conflict (aral_la), with conflict yawning (vijrrp.bhika), v, 89. 99.
(saral_la), i, 13-14.
year (sarp.vatsara) (ecclesiastical year
without heat [of passion] (atapa), god, [candra], etc.), iii, 179, 180.
iii, 3.
yoke (yoga) (defilement [klesa]), v, 75,
without interruption (avyutthanena), 80.
ii, 206, iv, 173.
yoke bearing (yugandhara), iii, 141.
without making an effort (anabhisarp.-
skarel_la), iii, 199, vi, 154. yoke of desire (kamayoga), v, 75, 77.
without thought (acittaka, acitta), i, 20, yoke, harnessed to the (yuganaddha-
ii, 200, iii, 133. vahin), viii, 131.
without remainder (niriipadhise~a), young lion (kisora).
ii, 109, vi, 211, 279.
without superior (anuttara), thought
(citta), vii, 20; liberation (mok~a),
nirviii;ia, iv, 255, v, 63.
witness (sak~ijana), viii, 224.
women (strI), cutting off of the roots,
iv, 174; is she <;akra, Mara... ?, ii, 130;
GiUhii,s and Karikas
anityii vata sarµskiirii .. . , ii, 239.

abhutvii bhiiva utpiida/:i ... , ii, 228.
asann utpadyate yadvat .. . , iii, 80.
aha,µ riitrau pafica sutiin .. . , iii, 29.
iitmanii hi sudiintena ... , i, 74.

iipayiko nerayiko kappaftho ... , iv, 207.
iiyu/:ikfaye tUf(O bhoti ... , ii, 122, vi, 269.
iiyur U$miitha vijfiiinam ... , ii, 215.
ita ekanavate kalpe saktyii me puru$o hata/:i ... , iv, 212.

ity ete af{au nirayii . .. , iii, 149.
upanftavayii dvija ... , iii, 42.

ar,:iiipak$ma yathaiva hi karatalasarµstham .. . , vi, 126.
ekasya bhii$amii,:iasya ... , vii, 118; Vya. i, 27.

ete patanti niraye uddhapiidii ... , iii, 53.
evarµ ka,:i{hagataprii,:iarµ ... , viii, 224.
ehfti coktas tathligatena ... , iv, 60.
karpiisabfje pu$pe ca ... , ix, 300.

karma ca tadbhiivaniirfi ca ... , ix, 300.
karma [ca] ff$,:tiividyii sarµskiirii,:iiirµ hetur abhisarµpariiye ... , vi, 137.
kiimariigiibhibhutatviic . .. , v, 25.
kirµ nu satto ti paccesi .. . , ix, 249.
kusume bfjapuriider ... , ix, 300. Add.
krtviibudho 'lpam api ... , vi, 205.
k$a,:tikasya hi dharmasya ... , _ii, 228.
gate hi siintim .. . , viii, 224.
caran samiihito niigo ... , iv, 41.

cittarµ hy etad anantabfjasahitam ... , iv, 299.
cittasya damanarµ siidhu ... , i, 74.
cittena nfyate loka/:i ... , ii, 105.
cittaklesakaratviid... , v, 6.
jiitir iidi/:i praviihasya . .. , ii, 228.
tasya cet kiimayiinasya ... , i, 24.

tasminn astam ite·rarige ... , ix, 300.
t~$ta iiyu/:ik$aye bhoti ... , ii, 122, vi, 269.
du/:ikhasya ca hetutviid .. . , vi, 128.

df${idarµ${riivabhedarµ ca bhrarµsarµ ... , ix, 265, App.
Gathiis and Karikas 2871
na re kiimii yiini citrii~i toke ... , iii, 8.

na te priiyogikarri kirricit .. . , ii, 205.
na divi bhuvi vii niismin ... , iv, 230.
na narmayuktarri vacanarri hinasti ... , iv, 148.
na pu~pagandhal:i prativiitam eti ... , iii, 163.
niipaneyarri tatal:i kirricit prak~epyarri niipi kirricana ... , Saundarananda, xiii, 44; comp.
Abhisamayiilatpkiira, v, 21, Uttaratantra, i, 52 (Obermiller, Acta Or., ix, 93), and
SumailgalaviliisinI, i, 12.
niistfha sattva iitmii vii dharmiis tv ete sahetukiil:i .. . , ix, 250.
nimflite siistari ... , viii, 224.
nyanarri siistriipetarri hanir ... (Satpghabhadra), Vyii, i, 31.
putrapautrasahasrii~i .. . , iv, 126.

parvarri pra~amya vadatarri pravariiya siistre ... , i, 3, Vyii. i, 7.
pradyotasyeva nirvii~arri .. . , ii, 286.
pramii~abhutayajagadhitai~i~e ... , Vy:ikhyii, i, 7 (Digniiga, PramiiQ.asamuccaya).
priidurbabhuva magadhe~u parva . .. krcchre~a me adhigato brahma .. . , ii, 119, Vyii. ii, 16, 17.
bahavas sara~arri yanti ... , iv, 80.

buddhiiniirri sukham utpiidati ... , i, 18 (variant).
brahmacaryarri sucaritarri miirgas ciipi subhiivital:i ... , ii, 122; Vibhii~ii, 126, p. 656.
mok~abfjarri aharri hy asya ... , vii, 72.
yal:i pasyaty iitmiinam ... , ix, 230.

yatrotpitsor manasa]:i ... , i, 23.
yad guru yac ciisannam ... , ix, 297.
yadi parvam utpiidiit pratyeti. :·• 78 (Vasubandhu).
yadi sa eva niisau ... , ii, 233.
yarri pare sukhato iihu . .. , vi; 124.
yasminn eva sarritana iihita ... , ix, 300.
yal:i kascana durgatayati ... , v, 74.
ye 'lpiin apijine kariin ... , vii, 85.
ye ciibhyatftiil:i sarribuddhii .. . , ix, 255.
yo bhaven navako bhik$ul:i saik~o viipriiptamiinasal:i ... , two slokas, Vyii. ad vi, 150.
yo hfsvara~am i$!al:i ... , ii, 162.
toke 'sminn iilayariiine nivrttau ... , vi, 124.
var$iita,1iibhyiif!I kif!! vyomnal:i ... , ix, 233.

vitarkacarakp,ukrtya ... , ii, 165 (saf!lgrahasloka ofVasumitra).
vyavasiiyadvitfyena ... , ii, 205, Add.
sftaliicchalaghu ... , iii, 144.

sanyam iidhyatmikaf!I pasya . .. , ix, 250.
sriivakasyara~a ... vii, 86.
2872 Gathas and Karikas
satkiiyadr~tiprabhaviin . .. , ix, 230.

sal'J'ltatisiimarthyena ... (?), ix, 255.
sarviikiiral'J'l kiira,:iam ekasya .. . , i, 2, Vyii. 6, ix, 284 (Riihula).
sahabhiive 'pi ca ktviisti .. . , iii, 80.
siihal'J'lkiire manasi na samal'J'l ... , ix, 230.
sukho buddhiiniim utpiida}:t ... , i, 18.
sucfr,:iabrahmacarye 'smin ... , vi, 269.
svabhiiva}:t sarvadii ciisti ... , v, 58.
hii citraratha hii viipi .. . , vi, 126.

hfna}:t priirthayate svasal'J'lfatigatam .. . , iii, 192.
Fragments from Sutras and Sastras
atftarri ced bhik:javo riiparri niibhavi:jyat ... , v, 51.

adhimok:jal_i katamal_i? niscite vastuni tathaivilvadhiira,:iam, ii, 154 (Paficaskandhaka, Vyii. ii, 51).
adhyatmarri sarriksiptarri cittarri katamat ... , vii, 21. ·
aniltmany iitmeti sarrijfiilviparyilsal_i ... prahfyate, v, 25.
anupakramadharmil,:io hi tathiigatiil_i, iv, 206.
anyatarii kila devatil bhik:jUTf! vi:jaye:jv indriyii,:ii vicilrayantam ... , iv, 53.
abhik:furri bhik:jviikrtirri niisayata ... , iv, 98.
ariipi,:ial_i santi sattvii . .. , iii, 21.
arhato 'py aharri liibhasatkiiram ... , vi, 259.
avidyii katama? yat purviinte 'jfiiinam ... , Vyii. ii, 75.
avidyiinfvara,:iatr(f,:iiisarriyojana ... , ix, 271.
avidyopakli:ftii prajiia ... , iii, 92.
av'itariigasya dvisalya vedana ... , ii, 127, Vyii. ii, 22.
a:j(iiv ime bhik:javo niigii ... , iii, 175.
asti karma suklarri suklavipiikam, iv, 129.
asti karma, asti vipiikal_i, iii, 57, v, 59, ix, 260.
asti pudgalo yasyiibhinirvrttisarriyojanam ... , iii, 123.
asti buddho na bhagaviin, i, 1, Vyii. i, 3.
asti samiidhibhiivana ... dr:f(adharmasukhavihiiriiya sarrivartate, viii, 192.
asti saumanasyavedanfyarri karma, ii, 125.
asty atftam, asty aniigatam, v, 58.
asti paryiiyaf:i, v, 65.
asty etat sthiiriam asty etad vastu, vii, 29.
asthiinam anavakiiso yac caramabhavikal_i . .. , iii, 177.
asthiinam anavakiiso yad apiirvacaramau ... , iii, 198.
asthanam etad anavakiiso yat strf. .. , ii, 130.
asminn eva rohita vyiiyiimamiitre kalevare lokarri prajiiapayiimi lokasamudayarri ca, i, 14, Vyii. i, 23.
asmftisattvamayana, iii, 93.
asmfti·bhik:javal_i saty iitmadmau satyiim ... , vii, 37.
aham evarriniimii tarri bhagavantarri ... pravrajitam anupravrajiimi, iv, 72.
iisravak:jayam apriipya etad utkutukiisanam ... , ii, 206.
iti prasne visarjanarri karoti, ii, 252.

iti hi bhik:javo jiiiinavadhyiif:i klesiil_i, vidyudupamarri cittam, vi, 191.
iti hi bhik:javo 'sti karma, asti phalam ... , v, 27.
indriya'r_irndriyii,:ifti bho gautama ucyante; kati ... , i, 101.
imasmirri sati idam hoti, iii, 81.
imasya sato idarri bhavati; imasmin sati ... , iii, 81.
ime:jiif[I paiicilniim indriyil,:iilm ilsviidaf[I ca iidfnavarri ca .. . , ii, 119.
utpiidiid vii tathilgatiinilm . .. , iii, 77.

upiidatta iti phillguna na vadiimi .. . , ix, 260.
upiidiinaf[I katamat? yo 'tra cchandarilgal_i, v, 77.
2874 Fragments from Siitras and Sastras
upiisaka,rz miirrz dhiiraya, iv, 71.
rddhi,rz bhadanta ko darsayati? miiyiivf gautamal:i, iii, 31.

ekapuggalo loka uppajjamiino ... , ix, 259.
ekiintasuklii iinanda asaikifadharmii ekiintiinavadyii/:i, iv, 130.
ekagriisaparibhoga iihiirasya ... , iv, 97.
ekanavatarrz kalpam ... , iv, 225.
ekapiiriff}iparibhogo vihiirasya, iv, 97.
etad agrarrz driffigatiiniirrz yad uta niiham ... , v, 40.
eva,rz jiinata evam pasyataT:i samyag drlftil:i- .. , iv, 17.
eifo 'ha,rz bhagavantarrz sara1Jarrz ... , iv, 74.
katama eko dharma utpiidayitavyaT:i? , vi, 262.

katamad buddhavacanam? , i, 46 (Jfiiinaprasthana).
katibhir indriyair arhattvatJi priipnoti? iiha: ekiidasabhi/:i, ii, 137.
karma hetur upapattaye ... , vi, 138.
kiimayoga/:i katamaT:i? kiimesu kiimasamudayam ajiinata/:i ... , v, 77.
ki,rzsabhiiga iirye nirodhaT:i? , i, 6, Vyii.
ki,rz svid idam? katha,rz svid idam?, iii, 67.
kiyatii bhadanta upiisaka ekadesakiirf bhavati?, iv, 73.
kiyatli bhadanta pa1J<f-ito dhiitukusalo •.. ?, i, 49.
kiyatli bhadanta srotalipanno bhavati? yatas ca Mahiiniimam ... , v, 85.
Krifigrlimaka,rz vyavalokaniiya nirgatah ... , iii, 130.
k/fff}li me jiiti/:i, ulfita,rz brahmacaryam ... , vii, 28.
cakifurliyatana,rz dvara,rz ylivad eva riiplif.llirrz darsanliya, i, 84.

cakifurdhiituT:i katama/:i?, iii, 13 (Dharmaskandha).
cak/fur bhik/favaT:i sahetu sapratyayam ... , vi, 138.
cakifur bhikifava utpadyamiina,rz na kutas cid iigacchati ... , v, 59, ix, 260.
cdkifur bhikifo iidhyiitmikam liyatana,rz catviiri ... , i, 51.
cakifur bhiklfo hetur ... riipa,rz bhikifo pratyaya/:i, ix, 241.
cakifurvijfilinena nfla,rz vijiinliti no tu nfla,rz iti (et variante: cakifurvijfiiinasamangl) ... , i, 28, 60, iii, 99.
cak/f urvijiieyiini riiplif.li kiintlini .. . , i, 84.
cakifuT:i pratftya riiplif.li cotpadyate livilo manasikiiro mohajal:i, iii, 71, 105, ix, 245.
caklfUlfli riiplif.li dr/ffvli saumanasyasthiinfyiini na nimittagriihf nlinuvyaiijanagriihf... naiva
sumanli bhavati ... , i, 83, iii, 110, 114.
catvlira iihiirii bhiitlinlim ... , iii, 122.
catvliraT:i pudgalii briihmarrz puf}yarrz prasavanti, iv, 250.
catviiri bhikifavaT:i prasnavyiikaraf}lini, v, 47.
catvlirfmlini Siirip~tra vaisiiradyiini ... , vii, 74.
cittam amrtadhiitiiv upasa,rzharati.,., iii, 40, Vyii. 142.
cetaniim aha,rz karma vadiimi ... , iv, 1.
chanda/:i katamah? abhiprete vastuny abhiliiifal:i, ii, 154 (Paiicaskandhaka).
Fragments from Siltras and Siistras 2875
janapadaniruktirµ niibhiniviseta sarµjiiiirµ ca lokasya niitidhiivet, i, 86.

jiinf~e tvarµ Siiriputra tathiigatasya sflaskandham, i, 2, Vyii. i, 5.
jiieyadharmii/:t katame? iiha: sarve dharmii jiiiinena jiieyii yathiivastu, Vibhii~ii, cited Vyii. ad
i, 13, n. 2.
tatra bhik~avo ya ime ~ar saumanasyopaviciirii/:t . .. , iii, 115.

tatriiyarµ dharmasarµketo ... , iii, 57.
tathiigata Udiiyin sadevake loke ... iigo na karoti ... , iv, 41.
tad dhi bhik~avaJ:i prahf,:iarµ yad iiryaprajiiayii ... , vi, 258.
tadyathiipi bhik~o virµsatikhiiriko .. . , iii, 17 6.
tad yathayu~man Siiriputra dve naef,akaliipyiiv iikiise ... , viii, 138.
tassa ce bhikkhuno evarµ carata/:t evarµ viharataJ:i .. . , vi, 264.
tiilo mastakacchinno ... , iv. 96-97.
tfrthikii/:t khalu bhagavacchriivakiin evam iihu/:t: srama,:io bhavanto gautama evam iiha .. . ,
ii, 158.
trayii,:iiirµ sthiiniiniirµ sarµmukhfbhiiviit .. . , iii, 37.
trf,:ifmiini bhiksavaJ:i kathiivastani . .. , i, 12.
trf,:ifmiini bhik~avaJ:i sarµskrtasya sarµskrtalak~a,:iiini ... , ii, 223.
trf,:ifmiini bhik~ava/:t smrtyupasthiiniini yiiny iirya/:t sevate ... , vii, 76.
trf,:ii sthiiniini prati~evamii,:iasya niisti trptiJ:i ... , iv, 84.
traipi(ako bhik~uJ:i, i, 6, Vyii. i, 12.
duJ:isflas ced bhik~ur bhik~u,:ifm anusiisti ... , iv, 96.

dvayarµ pratftya vijiiiinam utpadyate . .. , v, 51.
duJ:ikharµ duJ:ikhato manasikurvataJ:i ... , vi, 187.
duJ:ikhopani~ac chraddhii, ii, 106.
dhammatii e~ii bhikkhave yarµ samiihito yathiibhuta1J1,jiiniiti passati, viii, 130.
dharmatai~ii buddhiiniim ... yat te~iirµ gacchatiim ... , vii, 84.
dharmo bhik~o biihyam iiyatanam ekiidasabhir iiyatanair asarµgrhftam ... , i, 33, Vyii.
na ca mrgii/:t santi ... , ii, 237.

nava sattviiviisii/:t katame?, iii, 22.
na hi bhik~avaJ:i karmii,:ii krtiini ... , i_x 295.
na hi bhik~ukii/:t santi ... , ii, 237.
niiparam asmiid bhavam ... , vii, 108.
niisti dattam ... , iii, 18, Vyii.; Vibhii~ii, 97, p. 504.
niiham ekadharmam apy aparijiiiiya ... , i, 19.
niiharµ bhavena bhavasya niJ:isara,:iarµ vadiimi, viii, 141.
paiiciidfnavii iitmopalambhe ... , ix, 250.

paflcemiini indriyii,:ii niiniivi~ayii,:ii, ix, 242.
paflcemiini bhik~ava indriyii,:ii (sraddhiidfni), ii, 119.
paiicemtini vimuktyiiyataniini .. . , i, 48, Vyii.
paflcemani sarµjfliimiitrarµ sa1Jtvrtimiitram ... , iv, 5.
2876 Fragments from Sutras and Siistras
prthivf bho gautama kutra prati~thitii?, i, 8, Vyii. iii, 139.

priil)iitipiiteniisevitena bhiivitena bahulfkrtena ... , ii, 186, 198.
halo bhik~avo ... prajnaptim anupatital:i ... , ix, 249.

brahmiivocat: santi bhadanta sattvii loke ... , ii, 119.
brahmalokasabhiigatiiyiim upapanno mahiibrahmii sarµvrttal:i, ii, 198.
bhuval:i katamal:i? pancopiidiinaskandhiil:i, i, 14. Vyii.
bhagavato 'ciriibhisarµbuddhasyaitad abhavat ... , ii, 119, Vyii. ii, 16.
bhediic ca kiiyasyiitikramya deviin kava<j.fkiiriihiirabhak(fiin ... , viii, 140.
maral)arµ katamat? yii te~iirµ sattviil)iirµ tasmiic cyutis cyavanam ... , iii, 65.
miirµ siistiiram uddisadbhil:i kusiigre1Ja ... , iv, 84.
miinarµ nisritya miina eva prahiitavyal:i, iii, 115.
mrtasya khalu kiilagatasya ... , iii, 95.
ya ime :fat saumanasyopaviciiriis tiin iisritya ... iii, 115.

yal:i kiimariigaparyavasthitena cetasii na bahularµ ... , v, 3.
yac cak~u# miirµsapi1J<Je khakkhafam ... , i, 65.
yac ciiyu:jman Kau~thila iiyur ... , viii, 137.
yat karmiibhyatftarµ niruddham ... , v, 59.
yat kirµcid riipam atftam ... , i, 35.
yat kirµ cid veditam idam atra dul:ikhasya, vi, 131.
yathii Tridal)q.inn eke srama1Jabriihma1Jiil:i ... , iv, 190.
yathii mahatiibhisarµskiire1Ja ... pratisroto nfyate ... , v, 80.
yad atra vitarkitarµ vicaritam ... injitam ... , iv, 107.
yad anityarµ tad dul:ikham, vi, 126, comp. 131.
yad bhik~o na tvarµ sa te dharmal:i prahiitavyal:i, i, 40.
yad vastu pratilabdharµ samanviigatal:i sa tena vastunii? i, 12, ii, 286.
yal loke niisti taj jniisyiimi ... , v, 62.
yas ca tiryagyonigatiiniirµ satiiya ... , iii,128.
yasmin vastuny anunayasarµyojanena sarµyuktal:i . .. , i, 12, ii, 286.
yasmin samaye iiryasriivakal:i pravivekajiirµ prftirµ kiiyena ... , viii, 153.
yasmin samaye sukhiirµ vedaniirµ vedayate ... , iv, 113.
yasmin samaye lfnarµ cittarµ bhavati lfniibhisanki ... , vii, 23.
yasyemiini .sarve1Ja sarviil)i na santi prthagjanapak:jiivasthitam . .. , ii, 119.
yii e~iirµ dharmiil)iirµ sarµgatil:i . .. , iii. 97.
yiil:i kiiscij jambu~al)r)iit ... , iii, 129.
yiivad ayam iitmiijfvati ti:jfhati dhriyate yiipayati tiivat sarogal:i .. . , v, 30.
yiinfmiiny upiisakasya paftca sik~iipadiini ... , iv, 29 (Siistra).
ye kecid anekavidharµ piirvaniviisam ... , iv, 253.
ye keci bhikkhave samal)ii vii briihmal)ii vii ... attiinam ... , i, 8, Vyii. iii, 87, v, 17, ix, 253.
ye pi te iiintii vimok(fii atikramya riipii1JY iiriipyiis te 'py anityii ... , ii, 132, viii, 140.
yenemiini pancendriyiil)y evarµ yathiibhiitam .. . , vi, 133.
· yo dul:ikhe nil:ikiink~o nirvicikitso buddhe 'pi sa, vi, 189.
Fragments from Satras and Sastras 2877
yo bhik1avo riipe chandariigas taf!l prajahfta ... , i, 79, Vyii.

yo bhik:java1:t ... sa na piirviintaf!l pratisarati ... , iii, 68.
yo 'siiv iiyu:jmiin evaf!1niimii ... , iv, 245,256.
rakta1:t san riigajaf!1 ... , i, 29.
riijii bhik:javas cakravartf. . . , ii, 181, Vyii. ii, 77.
rudhirabindur upiitta1:t ... , iF, 52.
riipam aniitmii ... vijfiiinam aniitmii, ix, 241.
riipaviin ahaf!l babhiiviitfte 'dhvani, ix, 253.
riipam anityam atftam aniigatam, ka1:t punar viida1:t pratyutpannasya . .. , v, 51.
riipaf!l cak:fu:fii dr1rva riipapratisaf!1vedf no ca riipariigapratisaf!1vedf, iv, 113.
riipaf!l ced ... iitmii abhavi:jyan na riipam iitmavyiibiidhiiya ... , vii, 32.
riipaf!l cen Mahiiniimann ekiintadu1:tkhaf!1 abhavi:jyat ... , vi, 134.
riipi,:za1:t santi sattvii niiniitvakiiyii ... , iii, 16; riipi,:za1:t santi sattvii asaf!ljfiino ... , i, 48.
riipopagaf!l vijfiiinaf!l ti:j(hati riipiilambanam, viii, 138.
rogasya ga,:zq.asya salyasya ... , iii, 124.
loko mayii siirdham ... , ix, 270; Vibh. 49, p. 255, 3.

lobhena samanviigato 'bhavyas catviiri smrtyupasthiinany utpiidayitum, ii, 185.
valmfka iti bhik:jo ... , iii, 51.

vijfiiinarri cedA.nanda miitu1:t kuk:fif!l niivakriimed ... , viii, 139.
vijfiiiniihiire asti nandf... (?), iii, 24.
vitarkya viciifya viicaf!l bhii:jate, ii, 174, vii, 93.
vitarka1:t katama1:t? cetaniif!l vii nisritya prajfiiif!l vii ... ; opinion des Piirviiciiryas, ii, 175 (Vyii.
~7m. -
vitarka1:t katama1:t? parye1ako manojalpa1:t ... (Paficaskandhaka), i, 60, Vyii. i, 67.
virati1:t setubhiitii dau1:tsflyaf!1 pratibadhniiti, iv, 17.
vedaniis tasya viditii utpadyante . .. , ii, 227.
sabdadhiitunii ka1:t samanviigata1:t? iv, 32.

sukladharmii1:t katame? kusalii dharmii avyiikrtiis ca dharmii1:t, iv, 130.
srutavata iiryasriivakasya smrtisaf!1pramo1ii utpadyante ... , v, 25.
1aq. imiinfndriyii,:zi niiniigocarii,:zi .. . , ix, 243.

:jaq.dhiiturayaf!I bhik10 purusati ... , 1, 49, 66.
saf!1skiiraskandha1:t katama1:t? :jac cetaniikiiyli1:t, i, 28.

sa kiimariigaparyavasthitati ... , viii, 132.
sac ca satto jfiiisyati .. . , v, 63.
saf!ljfiii ca cetanii i;a caitasika e:ja dharma1:t, i, 66.
saf!1jfiiif!l ca lokasya niitidhiivet ... , i, 86.
saptemiini Cunda aupadhikiini ... , iv, 15.
samiihito,yathiibhiitaf!I prajiiniiti, viii, 130.
samyaksaf!1buddho vata bhagaviin ... , vi, 295.
sariigaf!l cittaf!l sariigaf!l cittam iti prajiiniiti, i, 66, vii, 16.
sabbam idaf!I kammato, ix, 297, iv, 185.
2878 Fragments from Sutras and Sastras
sabba,ri vuccati dviidasiiyataniini ... , sarvam asti briihma,;a ... , v, 64.

sabba,ri bhikkhave abhiiiiiiipariiiiieyam ... , iv, 244.
sarve dharmii aniitmiinaJ:i, ix, 252.
savastukii dharmiiJ:i katame? sarve sa,riskrtii dharmiiJ:i, i, 13, ii, 287.
savyiibiidha,ri kiiyam abhinirvartya . .. , iii, 123.
sa sukhasya ca prahii,:iiid duJ:ikhasya ca prahii,:iiit... , viii, 160.
sarve sattvii iihiirasthitikiiJ:i ... , iii, 119.
siitirekii,:ii me 'sftir dharmaskandhasahasrii,:ii ... , i, 46.
siilambanii dharmiiJ:i katame? sarve cittacaittii/:i, vii, 39.
sukhitasya citta,ri samiidhfyate, ii, 106.
so 'bhidhyii,ri loke prahiiya ... , iv, 167.
so 'sya pudgalasya bhavati sukhiiyii,ri vedaniiyii,ri riigiinusayaJ:i, v, 7.
styiinamiddhasya kim iihiiraJ:i? paiica dharmiiJ:i, v, 99.
spra~favyiini bhik~o biihya,ri iiyatanam ... , i, 65.
smrtiJ:i katamii? cetaso 'bhiliipaJ:i, i, 61.
smrti,ri khalv aha,ri sarvatragatii,ri vadiimi, vii, 23.
syiid iiyuJ:ik~ayiin mara,:ia,ri na pu,:iyak~ayiit, ii, 217 (Prajfiii.ptisii.stra; Vibhii.~ii., 20, p. 103, 2.).
syiit prii,:if hataJ:i pra,:iiitipiitas caniruddhaJ:i, iv, 142 (Vibhii.~a, 115, p. 600, 2; 119, p. 616, 3.).
Name Index: Siltras, Books, Scholars, Schools, etc. 2879
p. 4, line 1.
A The Pfirvabhidharmlicliryas and the
Abhidhammas and Abhidharmas, Kasmira-mar_1<;1allicaryas say ... Parsva
Introduction, F viii. says.,. Others say ... Vibha~li, 123,
p. 644bc; 645a (restraint of the upiisaka).
Abhidharma, see ligama, sfitra.
''.The early Abhidharmlicliryas and the
Abhidharma, explanation of the word by Sastrlicliryas of Kasmir" agree on the
Abhidharma-slistrlicliryas, Vasumitra, problem of intoxicating liquor (Kosa,
Bhadanta, Parsva, Ghosaka, iv, 83), Vibhli~li, 123, p. 645a.
Dharmagupta15as, Mahisasakas,
Darstlintikas, Sabdikas, Buddharaksita Definition of the laukikiigras (highest
Buddhadeva, Lao-tcheou (or Tsouo·- ' mundane factors), 2, p. 7, 3 (against the
Vibhajyavadins).
tcheou), Vibhli~li, i, p. 4. 2.
Abhidharmako~a, explanation of the name
Abhidharma,
of this work, i, 1, foll. - Introduction:
dharmalak1a1:iopadesasvariipa, i, 6, Vyli.
bibliography and various notes.
i, 12.
Abhidharmasiira (rather than Abhidharma-
Abhidharma, several nftis: sautriintikanfti,
kasmfravaibhii#kanfti, siistranfti,
hrdaya), work of DharmasrI, v, 5, Add.
v. 37, and Introduction, F lxii. -Pelliot,
vibhii~iinfti, viii, 222.
JA, 1930, 2, p. 267. - See Dharmatrlita.
Abhidharma, work of the Buddha, i, 5-6,
Abhidharma~iistra or pitaka·, i, 4.
vii, 22, viii, 223.
Abhidharmdiistras designated as scripture
Abhidharma and Sutra: sarvo 'bhidharmah
(iigama), ii, 237.
siitriirthaf:i siitranika~af:i siitravyiikhyiinam,
ii, 245; see i, 21, 23, iii, 60, 67, 102. - Abhidhiirmika, or
"The Siitra is the root of this treatise ~atpiidiibhidharmiitrapiithin v, 45; or
(Jfianaprasthlina); what the Siitra does not abhidharmakiira, ii, 163. -And vinaya-
say, this treatise should say it", Vibha~li, dhara, iv, 83. - i, 39, 46, 86, 101, ii, 163,
112 beginning, and frequent [other 245, 30.2, iii, 118, v, 13, 33, 45, vi, 145.
references to Sfitra and Abhidharma]. Abhidhiirmikas, i, 101, designates the
Abhidharma and Sutra, Vibha~li, 46 at the readers of the Prakarar_1a.
beginning. - Plirsva says: "The entire Abhidharmo Jiiiinaprasthiiniidir ... , i, 5,
Abhidharma has the explanation of the Vyli.
Siitra for its purpose; because of such and miila abhidharma, ii, 161.
such a Siitra, we have such and such a
~listra. One needs to reject these [two] miilasiistra = Prakarar_1a, i, 4, vii, 10.
Sastras [on the three bonds (bandhana) siistriibhidharma, viii, 22, the Abhidharma
and the 98 contaminants (anusaya)] which which consists in the Sastras, Jfianapra-
are not spoken of in the Sfitra". Others sthlina, etc.,
say: "One dors not need to reject them, siistravirodha (contradicting the Sastra),
since these points are spoken of iil the rather than siitravirodha (contradicting the
Siitras ... which have been lost". Sfitra, vii, 22.
Abhidharma of the Sautriintikas: artha- §iistre~u avyiikr{am, undecided point,
viniscayiidayaf:i siitravife:tii ye1u dharma- vi, 214.
lak1m:ia1J1 van:zyate, i, 6, Vyli. 12.
siistraviikya, iv, 143.
Abhidharma = Sastra.
ucchiistra, iv, 111.
Abhidharmiiciirya = iibhidhiirmika, iii, 52,
iv, 26, v, 122, vi, 177, and elsewhere. Abhijiiiisutra (differentiation of actions),
Vibhli~li, 20, p. 99, 2.
Abhidharma-iicaryas, those who understand
without error the meaning of the Abhi~ Abhisamayiilarp.kiiriiloka, cited iv, 71, note,
dharmapitaka, not those who understand ed. Suali, p. 229.
the text, Vibhli~li, 23, p. 116, 2. - Invisible Aca1;u;la (?), iv, 253.
atoms, against Gho~aka, 132, p, 684. - Aciiryas = purviiciiryas, iii, 82
Explanation of the word Abhidharma, i,
2880 Name Index: Siitras, Books, Scholars, Schools, etc.
AcelakiHyapa, iv, 185, Introduction, (non-defined [avyakrtal).

F xxxviii. Apastamba §ranta, iv, 98.
Acela ~rei;iika, iii, 86, Vibhii~ii. 114, p. 590, Araudra (?), iv, 253.
1.
Arthavargiyiii;ii siitriini yiini k~udrake
AciravatI, river, iii, 147. pathyante, i, 24 (Suttanipii.ta, 766, cited
Agama; designates the Abhidhannasiistras, also in Vibhii.~ii., 34, p. 176, 1); Sutta-
ii, 237. - Scriptures (iigama) of the nipiita, 874, Vibhii~ii, 4, p. 17, and 137,
nikiiyiintarfyas, iii, 40. p. 766. - Cited in Saqiyuktiigama, 49,
caturiigama: the muktakasatras (indepen- Peri, Harm, p. 34. - S. Levi, Recitation
dent satras) are not a part of it, iii, 189. primitive, JA, 1915, 1, pp. 402 and 405. -
See Pii.riiyai:ia, Suttanipii.ta, Introduction,
See the entries Ekottarika, Ksudra and p.xl.
Saqiyuktakiigama. ·
Arthavini§cayiidaya].1 siitravrne~ii}.1 i, 6,
Ajiita§atru (predestined to the perverted Vyii. i, 12.
[mithyiitvaniyata]), iv, 177, Vibhii~ii, 116,
p. 604, 1. - Sutra on the fruits of the way A§ibandhaka, iv, 255.
of virtuous endeavor [sriima~ya], 66, A§okariijasiitra, iii, 195.
p. 341, 2. Atvagho~a (?), Dhiinnika Subhuti, iii, 153
Ajita and Maitreya, Vibhii~ii. 178, p. 894 (S. Levi, JA, 1928, ii, p. 204).
(Madhyamiigama, 13, Demieville, Ahajit and Brahma, ii, 169, iv, 32, v, 92;
Bulletin, 1920, 162). possessor of the modes of proper deport-
Ajita ke§akambalaka, iv, 167, 177. ment (airyiipathika), ii, 189. - Vibhii.~ii,
Ajita siitra (?), ix, 245. 52,p.271,2; 129,p.670,2; 171,p.862,
1.
Ajivikagiithiis, iii, 7, v, 61.
Ahaliiyanasiitra, ii, 37.
Ajfiiitakaui;i4"inya, iv, 60, vi, 246, 249,
Vibhii~ii, 182, p. 913. Asanga, ii, 105, note; iv, 24, note, iii, 53,
Vyii..: purviiciiryii yogiiciirii iiryiisaliga-
Ak,arMyupama, Vibhii~ii., 71, p. 367, 3; prabhrtayal_t. - Introduction, F xxv-xxvii.
comp. Siddhi,
Atmabhiivapratilambha-sutra, ii, 220.
AmrapiilI, ii, 220, iii, 28.
Atmavii~aprati~edhaprakarai:ia, v, 63,
Aniipiinasmrtisiitra ("retreat" of the ix, 227.
Bhagavat. .. ), Vibhii.~ii., 26, p. 135.
Atmaviidin, i, 74 (Vyii.. i, 77), iii, 57
Ananda, vi, 203; read Ananda, and not (Siiqikhya, Vaise~ika).
Nanda, iv, 98.
Ayatanavibhiigasiitra, i, 51.
Anantavarman, 9, bhadanta, ii, 128 (Vyii.
ii, 21), 235, 321 (author ofVibhiisii-
vyiikhyiina ?), iii, 115, vii, 77 (vii;anii).
Andhakas, i, 10, v, 5, vi, 185, vii, 15-16, 89, B
viii, 135.
Biidari, ix, 249: read Bhaddiilin.
Aiigiirakar,iipama, vi, 264. Bahirde§aka = Piisciitya, Gl:lndhiiriiciirya,
Aligulimiila (iinantarya ?), Vibhii~ii, 115, Apariintaka, i, 76, ii, 205, 218. - Some
p. 600, 2. references in Vibhii~ii: rapa without
Aniruddha, iv, 199, Add., his giving alms, sabhiigahetu, 17, p. 87, 3; cutting of rupa,
Vibhii~ii,20,p. 99,2,Madhyamiigama, 13 52, p. 274, 2; quintuple tatsabhiiga, 71,
(Demieville, Bulletin 1920, p. 161), p. 368, 1 (Kosa, i, 76); iinantaryamiirga,
Siddhi, 787; vi, 152, meditation on the 168, p. 557, 1; piiramitas, 178, p. 892, 2. -
repulsive (asubhii), Vibhii~ii. 85, p. 438, 3; One sees, 49, p. 254, 2, that the Kiismiras
vi, 161, application of mindfulness are wrong in not reading the text of
(smrtyupasthiina). Prakarai:ia on auddhatya as the Bahir-
desakas do.
Apariintakas (= giindhiira), iv, 71
(approacher of virtue [upiisaka]), v, 43 Bahudhiitukasiitra, i, 49; Vibhii~ii. 71,
p. 367, 3; comp. Siddhi, 102.
Bakkula, Vibhii~ii, 181, p. 906, 3; 907, 2; p. 201, 3; admitsjatilak~a~a, 201, 1;

S. Levi, Dr~tiintapailkti, JA, 1927, 2, definition of anartha, 204, 1, of
p. 118. paryankam abhujya, 204, 3; explanation of
Biilapa1;1c;litasiitra, iv, 186. the satra: naham lokena sardham
vivadami',A9, p: 255, 3; the satkiiyadr~ti is
Balkh, Fou-ho, king of Balkh in conflict akusaia,150, p. 260, 1; the prthagjana does
with the king Saka of Kasmir, Vibhii~ii, not cut the klesas, 51, p. 264, 2, comp. 90,
178, p. 895. p. 465, 1 (in agreement with the
Bhadanta, Ta-te, Introduction, F xlviii. - Diir~tiintika; see Siddhi, 492); cutting of
Tsuen-tche, Vibhii~ii, 74, p. 383, 2; 179, satkayadr~ti, 52, p. 268, 2; "what the
p. 897, 3; 191, p. 954, is probably .Abhidhiirmikas say is incorrect, namely
Dharmatriita. - One has, 95, p. 49~: that vitarka-vicara are only of the two
"Some say, namely the Diir~tiintikas. stages", 52, p. 269, 2, comp. 145, p. 744
Bhadanta (ta-te) also says ... "; 144, p. 741, (in agreement with the Diir~tiintikas);
3; 145,p. 744,2;p. 745, 1:"Likethe denies the pratyayata, 55, p. 283, 1;
Diir~tiintikas say ... That Bhadanta (pei ta- duration of antarabhava, 70, p. 361, 2; six
te) says ... " - Compare, 74, p~ 383, 2: The vijfianadhiitus, 75, p. 389, 2; sanidarsana,
Diir~tiintikas say ... This Bhadanta sapratigha, 75, p. 390, 2; 76, p. 391, 2;
Dharmatriita (ts'e tsuen-tche fa-kieou) also sasrava, 76, p. 392; sanidarsana,
says: ... In order to refute him ... How sapratigha, 75, p. 390, 2; 76, p. 391, 2;
does one explain that which Bhadanta sasrava, 76, p. 392, 3; time, 76, p. 395, 1;
Dharmatriita says? It is not nece-ssary to sal'[lskrta, 76, p. 393, 1; four truths,
explain this view, for this is not the 77, p. 399, 1; two truths, 77, p. 400, 1 (or
Tripitaka. Nevertheless, if one wants to Taisho 1546, 40, p. 298, 3, substitutes
explain it (to find a legitimate meaning for Buddhadeva for him); maitrf, 82, p. 423, 2
it), one would say ... " - Compare 131,' and 83 beginning; karu~a, 83, p. 428, 2;
p. ti80, 3: "In order to refute the akil'[lcanya, 84, p. 433, 2; the word
Diir~tantikas who say ... The Bhadanta vimok~a, 84, p. 434, 3; seeing white (Kosa,
(tsuen-tche) also says ... "; and 191, viii, 214), 85, p. 440, 2; negation of prapti,
p. 954, 1, or the opinion of Tsuen-tche 93, p. 480, 2; srotaapattyangas, 94, p. 487,
precedes that of Ta-te (on the object of the 2; k~anti andjfiana, 95, beginning; the
last thought of the arhat). cak~us is dr~ti, 95, p. 489, 3; "Some say
Bhadanta is not Dharmatriita (Yasomitra that the caittas arise in succession and not
and N. Peri), Introduction, F xlix, together, like the Diir~tiintikas. Bhadanta
Vibhii~ii, 13, cited p. 1. also says: "The caittas arise in succession,
not together. Just a~, in a right path ... ",
Bhadanta in Ko§a: i, 79, 83, 88, 91, ii, 144, 95, p. 493, 3; how Siiriputra became an
150 Add., iii, 48, 74, iv 22 (Dharmatriita ?), arhat, 99, p. 510, 9; avetyaprasada, 103,
33, 205, vii, 73 Add. (Dharmatriita), p. 535, 3; akusalamulas, 112, p. 579, 3,
viii, 151 (Bhadanta Sautriintika), 207,222 and 582, 2; buddhapdrivara abhedya,
(Bhadantiidayal)). 1J6, p. 603, 2 (in a·greement with
Bhadanta in Vibhii~ii: explanation of the Vasumitra); killing, 118, p. 617, 1;
word Abhidharma, i, p. 4, 2; satkayadr~(i, parricide committed by animals,
8, p. 37, 2; against svasal'[lvedana, 9, p. 43, 119, p. 619, 3 (differs from Vasumitra);
2-3; rupa, not samantarapratyaya, · dr~ta, sruta ... , 121, p. 632, 1; mahiibhutas
ii, p. 52, 1; seeing through the eyes and upadayarapa, 127, p. 664, 3; the
because of the light..., 13, p. 63, 2 atoms do not touch, 132, p. 684, 1;
(Introduction, F l); simultaneously seeing unreal nirmitas, 136, beginning,
several rupas (forest and leaves), 13, comp. Diir~tiintikas; sexual-faculties,
p. 64, l; arising and ceasing, 21, p. 105, 142, p. 732, 2; that the Bodhisattva does
1-2; pratftyasamutpada, 23, p. 118, 3; not enter into nirodhasamapatti, 153,
power of the body of the Bodhisattva, p. 770, 1 (in agreement with Vasumitra);
30, p.'155, 3 (Kosa, vii, 73, note); on the kamas, 173, p. 870, 1; reason for
apratisal'[lkhyanirodha of bad destiny only the statements in regards to eminent
by the noble path, 32, p. 165, l;jara, disciples, 179, p. 900, 2; aryaval'[lias,
38, p. 199, 1, k~a,;ikatva and sthiti, 39, piil'[liukala,,J81, p. 907, 3; 908-9; last
2882 Name Index: Satras, Books, Scholars, Schools, etc.
thought of the arhat, 191, p. 95~, 1. Caraka, i, 17, Vyii. i, 286.

Bhaddilin, good reading of ix, 249. - Carii and Upaciru (?), iii, 28.
Majjhima, i, 439 = Vibhii~ii. 131, p. 679. - Caturbrahmavihirasiitra, Vibhii~ii, 32,
Divya, 57. p. 426, 1.
bhadrakalpa, iii, 193. Cat~pidikini§rei;iisiitra, vi, 188.
Bhadravarga, iv, 61. Catu:j1kac;levarasopanasiitra, vi, 188; brief
Bhagavadvi~e,a, i, 36 (Vyii. i, 45), iii, 23, allusion, Vibhii$ii, 51, p. 265, 1, or
vii, 108, viii, 159. Aniithapi1,1c;lada speaks to the Buddha.
Bhigurimata, m, 161 and Vyii. 206. Chekavadina, iv, 217.
Bhirahirasiitra, ix, 256. Cina, Indhu, Kasmir, country of the North
Bhivaviveka, i, 7, Add. (clothes, drinks, etc.), Vibhii~ii. 12, p. 60.
Bhik~UI].Ikarmaviicani, iv, 102. Cinade§abha11a, etc.; "gift of languages" of
the Buddha, Vibhii~ii, 79, to the end,
Bhumisena, p. xlix. Siddhi, 653, Levi, Notes sur l'lnde,
Bimbisiirasiitra, ix, 249. Bulletin; 1906.
Bodhisattvabhiimi, cited iii, 201, ed. Cundasiitra, iv, 15; Vibhii~a. 66, p. 342, 1
Wogihara, p. 201; right relationships with (sramal}a), Cunda and the last meal,
the opinion of the other schools stated in Vibhii$ii, 131, p. 680 (doctrine of alms
the Bhii~ya; vii, 90, and elsewhere. giving).
Bodhisattvapitaka, viii, 192.
Brahmadatta father of KapotamiilinI, iii, 28.
Brahmajala, v, 14, ix, 265; Vibhii$ii, 8, D
p. 38, 1 (satkilyadr:f!i); 98, p. 508, 1. - See Dakkhii;iavibhangasutta, iii, 129.
Gho~aka.
Dinakathii, iv, 235.
Brahmai;ias, iii, 86 (vrata); iv, 145-148.
Dai;ic;lakiirai;iya, iv, 163, Add. 218.
Brahmapariprcchisiitra, Vibhii~ii, 98,
p. 507, 2. Diirstiintika, in Kosa: i, 6, n. Vyii. 36
(Bhadanta, cp. vii, 73), 82, ii, 150, 212,
Brahmarijasiitra (?), iii, 199.
237,256, iii, 47, iv, 19, 116, 1.36 Add.,
Buddhadeva, Introduction, F xlvii. - i, 64, v, 37, 42, vi, 122, viii, 151-157, 180, 183,
ii, 150, v, 54, ix, 262. - See Dharmatriita. 207,242. - We note that, iv, 136, Hiuan-
- Some references in Vibhii$ii: explanation tsang has Diir~tantika, whereas the
of the word Abhidharma, i, p. 4, 2; citta- Vibhii~ii, 113, p. 587, which is the source
caittas are citta, definition of laukikagras, ofVasubandhu, has Vibhajyaviidin.
2, p. 8, 3; arising and ceasing, 21, p. 205,
l; pratftyasamutpada, 23, p. 118, 3; jati,
Dirstiintikas (sometimes
D~rstiintikabhadarita, for example 21,
maralJa .. . , 39, p. 203, 2; nivaral}as, 48,
p. 105, 1) in Vibhii~ii. - Explanation of the
p. 251, 3; sarµskrta, 76, p. 393, 2; theory
word Abhidharma, 1, p. 4, 2; the
of the time periods, 77, beginning; nature
satkilyadr:ffi has no object, 8, p. 36, 1; the
of sabda, 90, p. 464, 3; a single indriya,
jfiana is not simultaneous with vijfiana,
the mana-indriya, 142, p. 730, 2;
9, p. 44, 2; it is the complex which sees,
aryavarµsas and arupyas, 181, p. 907, 3;
and not the eye, 13, beginning; the hetu-
parµsukala, 181, p. 908, 3.
pratyayas are not realities, 16, p. 79, 1
Buddharak,ita, explanation of the word (comp. 131, p. 680, 2); two sarvatragas,
Abhidharma, Vibhii~ii, 1, p. 4, 9; on avidya and bhavatr:flJli, 18, p. 90, 3 (comp.
parijfia, 34, p. 175, 2 (Taisho 1546, 16, Kosa, v, 31); the sole vedana is vipakahetu
p. 133, 1), and vipakaphala, 19, p. 96, 1 (comp. 51,
p. 263, 3); nirodha without cause,
example: falling of the arrow,
C 20, p. 103, 3; 21, p. 105, 1 (Kosa, iv. 5);
anusayana, 22, p. 110, 1; liberation of
Cakravartisiitra, ii, 181; cp. iv, 187. thought, 27, p. 141 (Kosa, vi, 299);
Name Index: Sutras, Books, Scholars, Schools, etc. 2883
unreality of the three nirodhas, divine, invisible clothes, of which a

31, p. 161, 1 (Kosa, i, 35); on the dream, woman is supposed to be adorned]; unreal
unreal, 37, p. 193, 2; the three lah;a~as, pratyayatli, 131, p. 680, 2 (comp.
38, p. 198, I; the k~a~a does not have the Bhadanta, and 16, p. 79, 1); negation of
three lak~a~as, 39, pp. 198, 1, 198, 3 and the antarii.bhava, of the nirmita, 135,
200, l; cetanii. and manojalpa are only p. 700, 1 (comp. Vibhajyaviidin); time is
citta, 42, p. 216, 2; prthagjanatva, unreal, not the sal'flskii.ras, 135, p. 700, l (comp.
45, beginning; all the klesas are bad, 50, Vibhajyaviidin); the prthagjana does not
p. 259, 3 (Kosa, v, 40); the prthagjana cut the klesas, 144, p. 741, 3 (comp.
does not cut the klesas, 51, p. 264, 2; Bhadanta); domain of vitarka-vicii.ra,
domain of vitarka-vicii.ra, wrongly 145, p. 744, 2 (comp. Bhadanta): thoughts
extended, 52, p. 269, 2.(comp. Bhadanta, arise in succession, 145, p. 745, l (comp.
and 90, beginning, 95, p. 493, 3); Bhadanta); unreal sparsa, 149, beginning;
successive arising of the dharmas, subtle thought in nirodhasamii.patti, 151,
52, p. 270 (see Bhadanta); denies p. 772, 3, p. 774, 1 (comp. Vibhajya-
pratyayatii., 55, p. 283, 2; real sm!lyojana, viidin); reversible actions and regressing
unreal object of sal'flyojana, 56, p. 288, 2 from asal'fljnisamii.patti, 152, p. 773, 3
(comp. cittamii.travii.da); rii.ga and (comp. Kosa, ii, 201, Siddhi, 404);
pratigha, only factors of rebirth, negation of the prii.pti, etc., 157, p. 796;
60, p. 309, 1 (comp. Kosa, iii, 51); those the sii.mantakas are good, 164 (Kosa,
who tame the klesas are born above (in viii, 178); mixing of the dhylinas,
fact, only those who cut them), 175, p. 879, 3; on the three time periods;
68, p. 355, 1; action can be reversed, the past and the future are only
69, p. 359, 2 (comp. 114, p. 593, 2); conditioned, 183, p. 919, 2 (Kosa, v, 50);
negation of avijnapti, 74, p. 383, 2; the entry into nyii.ma through insight into the
samskii.ras travel in time which is not the single sal'flskii.radul,lkhatii. (Kosa, vi, 125),
sa~skii.ras, 76, p. 393, 1; definition of the 185, p. 928, 1; the three rii.~is,
truths, 77, p. 397, 2; challenges the siitra 186, p. 930, 3 (Intr. F liii); negation of
of Kosa, iv, 250, 82, p. 425,.3; on the siitra apratisal'flkhyii.nirodha, 186, p. 931, 2.
of the seven dhii.tus (avidyii. ... nirodha), Vibhii~ii,30,p. 154,buddhakii.yabala;
85, p. 438, 1; the manovijnii.na does not 5.6, p. 282, 2, comparison of the wife as
concern the objects of the five sense seen by her son, her lover, ... a person
consciousnesses, nor the sense-faculties, liberated from deisre, an arhat (W assilief,
nor the consciousnesses, 87, p. 449, 1; 308; Sarvadarsana, 15: parivrii.{kii.muka-
vitarka-vicii.ra, 90 beginning (comp. sunii.m ... ].
52, p. 269, 2); successive arising of citta-
caittas, 90, p. 463 (comp. 52, p. 269, 2, Diirstiintikas, Introduction, F Iii; J.
and 95, p. 493, 3; example: right path); P~~yluski, Diir~tiintikas and Sautriintikas,
negation of the prii.pti, etc., 93 beginning Rocznik, viii. - Among the comparisons:
(comp. 106, p. 550, 3); the k~ii.nti isjnii.na, the falling of the arrow and destruction
without cause, Vibhii~ii, 20, p. 103; fruit
95 beginning (comp. Bhadanta, Kosa,
and vase (time periods), 76, p. 393, 1;
vii, 2); the citta accompanied by jnii.na is
k~ii.nti andjiiii.na, 95, p. 4; 89, 2; right path
not accompanied by ajnii.na, 106, p. 547;
and non-simultaneity of thoughts,
negation of the prii.pti, etc., 106, p. 550, 3;
95, p. 493; invisible clothes, 122,
the doctrine that the abhidhya, etc., are ·
beginning; perfuming, vii.sanii.: clothes and
action, attributed to Vibhajyaviidin,
seasoning, flowers and atimuktaka,
113, p. 587, 1, and refuted by
175, p. 879, 3 (comp. Kosa, vi, 221,
Dharmatriita, is attributed to the
iv, 249, Siddhi, 195, 119, and Yoga-
Diirstiintika, Kosa, iv, 136; reversable
iiciiryas). [The comparisons 76 and 95
action, 114, p. 593, 2 (comp.
picked out in S. Levi, Dr~tiintapankti, JA,
69, p. 359, 2); samyagii.jfva and
1927, 2, p. 107].
mithyajfva, things in themselves,
116, p. 604, 2 (comp. Kosa, iv, 189); Diir~tantikiis, iv, 136, sautrlintikavise~a ity
denies the avijnapti, 122 at the beginning artha?i; i, 36 (Vyii. 45): sa iti na
[seems to contain the citation of a sautriintikalJ I na dii.r~fiintika ity arthalJ. -
Diir~tiintika treatise; comparison with The remark of Mahiivastu, i, 469 is not to
retain. Dharma§rt(Nanjio, Dharmottara), ii, 144,

Diir~tiintikas and Yoga-iiciiryas, mixing of Add., iii, 99, v, 5 Add. - Introduction,
dhyiina, viisanii, 175, p. 879, 3, Kosa, F xxviii, lxiii, P. Pelliot, JA, 1930, 2,
vi, 221, 259, vii, 55. p. 267.
Diir~tiintikas, in Sarµghabhadra, see Dharmatriita, Abhidharmasiira, 10, p. 956,
Introduction F. liii and lv. the kiirikiis in the order of the generation
of thoughts are conserved in Y asomitra
Da§iidhyiiyavinaya, iv, 121.
under the name of sarrzgrahaslokas, seven
Da§Haik~adharmasamanviigamasutra (?), in t0tal; the source is Vibhii~ii, 11, p. 54.
ii, 181, vi, 295. See Kosa, ii, p. 315.
Da§ottaraniimasutra, vi, 262. Dharmatriita, author of a Abhidharmasiira
Devadatta, iii, 182, iv, 177, Add., 202, 204, (rather than Abhidharmahrdaya), which
207, Add., v, 15. carinot be Sarµyuktiibhidharma (Nanjio,
1287), rather Abhidharmasiiraprakir~aka
Devadatta, Vibhii~ii, 7, p. 30, 2 (miirdha- (?).
pata); 61,p. 315 (nirvedhabhiigfyas);
32,p. 156, 1;34,p. 177,3;83,p.429, 1; Dharmatriita, Introduction, F xlvii, lxiii; is
430, 2; 116, beginning and p. 602 (the five not Bhadanta.
dharmas; kusalamiilasamuccheda before Dharmatriita, called in brief Tsuen-tche,
iinantarya ?); 176, p. 885, 3. - Rockhill, Vibhii~ii, 131, p. 680, 3 (unreality of the
83, 106. - See Liiguc,lasikhiyaka. pratyayatii), 179, p. 897, 3 (pra,:iidhi-
Devadutasutra iii, 150, 151. jiiiina); 191, p. 954, 1 (object of the last
thought of the arhat). - See Bhadanta.
Deva§arman, sthavira, author of Vijfiiina-
kiiya, i, 6, Vyii. i, 12; Introduction, Dharmatriita, Vibhii~ii, 113, p. 587, 1,
F xxxiii. refutes the Vibhajyaviidins which have a
doctrine close to that attributed to the
Dharadatta (? Ta-lo-ta-touo; in Taisho 1546, DiirHiintikas,Kosa, iv, 136.
Dharanandin): antariibhava is gati; but
that which is said in Wen-song (literary Dharmatriita thinks that a siitra "which
stanzas) is true or false; Dharadatta is a makes his hair stand on end" should be
Wen-song-tche (poet): his speach departs revised; but the Siistriiciiryas of the past,
from the truth [likewise the Wen-song of superior to this Bhadanta, do not correct
Dhiirmika Subhuti], Vibhii~ii, 69, p. 358, 2 it, and Piirsva explains it well, Vibhii~ii.
(Kosa, iii, 12); sarrzvrtisatya, 77, p. 400, 2. 79, p. 410, 3; Taisho 1546, 41, p. 307.
Dharmadinnii, i, 6 (Vyii.), iv, 61; Vibhiisii, Dharmatriita in Ko§a: i, 6 (Vyii. i, 12), 36
93,p. 479. · . (Bhadanta), 64, 69, 82, ii, 144, 163, 165,
315, 330, iii, 93, 153 (according to K'uei-
Dharmaguptas, iv, 95,238, vi, 185, vii, 45. chi, author of the stanza on the
- Introduction, F lxiv. - Explanation of Yamariik~asas), iv, 22, v, 53, vii, 73 (read:
the word Abhidharma, Vibhii~ii, 1, p. 4, 2; bhadanta Dharmatriita).
prajiiiiknows the·sarrzprayuktas, 9, p. 42, 3;
.buddhakiiyabala, 30, p. 154, 2; three Dharmatriita in Vibhii~ii, rarely cited:
lak~aJJas are sarrzskrta, the nirodha is 2, p. 8, 3, citta-caittas are the modes of
asarµ.skrta, 38, p. 198, 1; entry into nyiima, cetanii; definition of the laukikiigras. For
iinimittasamiidhi, 185, p. 927, 3. 13, beginning; 74, p. 383; 127, beginning;
142, p. 730, see Introduction; 77,
Dharmakirti, ix, 233.
beginning: time periods (Kosa, v, 53);
Dharmanandin (author of a siistra ?), 185, p. 928, 1 (in transcription), entry into
Vibhii~ii, 9, p. 44, 3 (jiiiina and vijiiiina). nyiima through insight into the three
Dharmaruci, iv, 148 (Divya). dhiitus. .
Dharmaskandha, of Siiriputra or Dharmatriitdiistra, on the extension of
Maudgalyiiyana, i, 6 (Vyii. i, 12), 47, sarrzvara and of maitrf, Vibhii~ii, 120,
iii, 13; v; 89 Add. (sixteenth chapter). - p. 623, 3. [Opinion opposed to that of
Vyii. ad iv, 254: dha.rwaskandhaka- Abhidharmasiira, 3, p. 891, 1-2].
vibhiisiiyiim ete paryiiyii nirdi~fii[I. - Dhiirmika Subhtiti, iii, 44 (stanza on the
Introduction, F xxxvii. dream ofMiiyii, Vibhii~ii, 70, p. 361, 3),
153 (on Yamarfilqasa, Vibhii~ii, 172,

p. 866, 2, attributed to Dharrnatriita,
Kouei-ki, on Treatise in twenty verses).
G
Vibhii~ii, 183, p. 916, 2 (on the place of Gandhiira, vii, 111.
turning the wheel). - Levi, JA, 1925, Gandhiiriiciirya (Aparii.ntaka, Piisciitya),
i, p. 36; 1928, ii, 204. ii, 205, iii, 3, iv, 101, vii, 18. - Vibhii~ii,
Dharmila, ii, 220. Gandhiirarilai:ic;laliiciirya, passim, not. 117,
p. 608 (incomplete sarrzvara), 124, p. 645
Dharmoddiine~u (= fa-in-king, dharma-seal- (upasaka and refuges). There is, 127, end,
siitra), ix, 252.
Gandhiiramandala-piisciityaciirya (on
Dhatukaya, work of Piin:ia, i, 6 (Vyii. 13), hunger and thirst).
ii, 153, 151. - Introduction, F xli.
GiindhiirI vidyii, vii, 111.
Digniiga, i, 30. Gandharvasutra, iii, 38.
Dirghanakhasutra, Vibhii~ii, 98, p. 509b. Gaii.gii, iii, 147.
Dilipa, iii, 197. Gangila, ii, 220.
Dipaxpkara, i, 12, iv, 228; his brilliance, by Garbhiivakrantisutra, i, 23, 49, 66 (Vyii..);
day and night during 12 years, Vibhii~ii, comp. Vihhii.~ii., 127, p. 663, 2, and end;
98, p. 506; place of the turning of the 171, p. 863; 1.
wheel, 183, p. 916, 2.
Giithiisaxpgraha of Vasubandhu, Additions
Drstiinta: the Tchoan-yu of Vibhii~ii., at iv, 137.
"i.54, p. 782, 2 (the passage is absent in
Taisho 1546, p. 338, 3), traditional Gatisutra, iii, 38, vi, 217.
Dr~tii.nta (?), Introduction, F Iii, is not Gautanrisutra, iv, 237.
authority; likewise Wen-song Gave~in, iv, 74.
(Dharadatta), Vibhii.~ii., 69, p. 358, 2 and
Tsan-fo-song (Vibhajyavii.dins). Ghosaka author of Cheng-tche-luen
(Jftii.notthii.panasii.stra ?) [The translation
lokadrstanta (broken pitcher), as proof of Taisho 1546 has simply: "Sii.stra of
the n6ii~regressing of the arhat (Vibhajya- Ghosaka"); contains a dr$fiskandhaka and
vii.din), without value, Vibhii.~ii., a tsa~skandhaka; is not the Al;,hidharrna-
60, p. 312, 2. - Comparison of the path ainfta. - Vibhii.~ii., 2, p. 5, 3 (nirvedha-
and the venerated image of a naga bhiigfya); 8, p. 38, 2, and 98, p. 507, 2
(Vibhajyavii.dins, 93, p. 479, 3). (dr$figata); 77, p. 397, 2 ~long e~tr~~~ on
Dntasatyasutra, iv, 71, 74. duhkhasatya). - The citation Kosa, 111, 30,
Drava, a dharmacarya of Ka§mir in times n. 3 (The Tirthikas slander ... ) is extracted
past, Vibhii.~ii., 8, p. 38, 3. from this treatise. - Also author, it seems,
of a commentary of Brahmajii.la, Wen-
Drstiskandhaka, eighth book of luen-brahma-jfila-siitra (Prasnaniri:iaya ?),
"inanaprasthiina, Vibhii.~ii., 11, p. 51; 99; Vibhii.~ii., 8, p. 38, 2.
beginning ... (see Gho~aka).
Ghosaka in Kosa: i, 79, 82, 100 (number of
Dusimiirasutra, ii, 219, iii, 41, 42, Vibhii.~ii., indriyds, Vibhii.~ii., 142, p. 732), ii, 121,
5·2, p. 212, 2; 70, p. 364, 3; 125, p. 654, 3. 144 (Vibhii.~ii., 132, p. 684), 212, iii, 49, 74
(Vibhii.~ii., 23, p. 118, 2), iv, 26, 174, ;v, 53,
76, 112,vi, 167,170,246,301.
E Ghosaka and Abhidharmamrta, Intr.
F xlvi-xlvii.
Ekacittasaxptiinika, Vibhii.~ii., 22, beginning.
Ghosaka in Vibh~ii: explanation of the
Ekavyavahai:ika, v, 4, 54. word Abhidharrna, 1, p. 4, 2; arising and
Ekottarikiigama Matiid dharmanirde§a ceasing, 21, p. 105, 2; liberation of
iisid idiinIIIi iida§akii dr§yante, ii, 245~ thought, 27, p. 141, 3; vajropamasamiidhi,
277, Add. 28, p. 143, 3; viragadhatu, etc., 29, p. 149,
2; parijna, 34, p. 175; ~bhi~amayantika-
jnana, 36, p. 186, 1 (S1ddh1, 604);
definition ofjati, 39, p. 203, 2; anartha,
39, p. 204, 1; prthagjana, 45, beginning; Systems of Buddhistic Thought, L. Wieger,

akusalamala, 47, p. 241, 3; sflavrata, Histoire de croyances religieuses,
48,p.248;nivara~as,48,p.249,3; G. Tucci, Pre-Digniiga Texts.
cutting of satkiiyadr~{i, 52, p. 268, 2; Hastipadopama, iii, 75; Vibhii~ii, 12, p. 58.
bhava, 60, p. 309, 2; sriimanyaphalasiitra,
66,p.341,3; riipiiyatana, 73,p.379,3; Hemavata, Introduction, F xi.
dimension of dharmaskandha (5550 Hetuviidiil, ii, 118.
slokas, cp. Kosa, i, 47), 74, p. 385, 3; the Himavat, iii, 147, iv, 229.
six dhiitus, 75, p. 387, 3; sanidarsana,
sapratigha, 75, p. 390, 2, 76, p. 391, 2; Houei-houei, ii, 148.
saf!lskrta, 76, p. 393, 1; time periods, 77
beginning (Kosa, v, 53); P[thagjana and
apramii~as, 82, p. 425, 2; explanation of
the word apramii~a, 83, p. 431, 2;
I
vimok~as, 84, p. 437, 1; srotaiipattyaftgas, Indra, a brahman, iv, 74.
94, p. 487, 1; avetyaprasiida, Indriyaprakara1_1.a, Indriyaskandhaka,
103, p. 534, 3; inclusion of thejiiiinas, ii, 134.
condemned by P'ing, 106, p. 547;
lfi.jitasiltra, iv, 108.
kusalamiila, 112, p. 579, 582;
iisaf!1varikas, 117, p. 607; priipti, Indhu-iiciirya, ii, 205, 206.
118, p. 615, 2; simultaneous murders, l~ilpamasiltra (?), Vibhii~ii, 153, p. 778, 3.
p. 617, 2,619, 3; k~iinti and durgatis,
yonis, 120, p. 626, 627; mahiibodhisattva
close to buddhabhiimi, 120, p. 627;
upavasa, 124, p. 647, 2; prolongation of J
life, 126, p. 657; the aniisrava is not
Jaiminiya briihma1_1.a, iv, 147.
iihiira; justifies the number of iihiiras
indicated by the Buddha, 130, p. 674, 2, 3; Jiitaka, iv, 225, 237.
visible atoms, 132, p. 684; kiimas, Jatilas and Vinaya, Vibhii~ii, 191, p. 957, 3.
173, p. 870, 1; satpuru~agati, Jiiti§ro1_1.a, i, 101, (22 controlling faculties
175, p. 879, 2; delay of the Buddha to [indriya]); Vibhii~ii, 2, p. 8, 1.
preach, 182, p. 914, 1; thought undefined
as to Nirviil,la, 191, p. 954; various Jetavana-iiriima, Venuvana; Mahiivana,
remarks, 191, p. 955, 2, p. 956, 2; Tiimasavana, Vibh~~ii, 82, p. 425, 1.
192, p. 958, 1. Jibila or Jibira (P. P.), Bhadanta, a sloka on
Gho!iavarman, Vibhii~ii, 67, p-. 349, 1 the relationship between the mahiibhiitas
(indriyasaf!1Ciira). and the upiidiiyariipa, Vibhii~ii,
127, p. 664, 3.
Gitii and Lotus, vii, 120.
Jitasvariija buddha, viii, 222.
Godhika, Piirna Kodika, iii, 86, Vibhiisii,
114, p. 590,' 1. . . Jivaka, ii, 220.
Grhasiltra (?), iv, 84. Jivaka, vi, 245, and AmrapiilI, iii, 28.
G~amati and Vasumitra, i, 3 (Vyii. 7), 7 Jfi.iinaprasthiina = siistra, iv, 111 =
(Vyii. 13-14), iii, 34; Introduction, F xix. mahiisiistra, ii, 123 = miilasiistra, ii, 120,
137. - See i, 6, 46, ii, 156, 200, 207, 218,
229,245,256-8,261,271,275,286,
iii, 147, iv, 44, 111, 198, v, 28, viii, 201. -
H Introduction F ix, xxix.
Hiiriti and fellow creatures, what destiny? Meaning of the name of this treatise,
Vibhii~ii, 29, p. 152, 3; 173, p. 888. - Noel Vibhii~ii, 1, p. 4, 3.
Peri, Bulletin, 1907, 3, p. 32. Sixth book, indriyaskandhaka, ii, 134;
Harivarman·, ii, 118, iii, 92, viii, 192, 204. - seventh, samiidhiskandhaka, viii, 201.
On the doctrines of the Tattvasiddhi, Jfi.iinavastusiltra, iii, 61.
Which depart from the Vibhii~ii and from Jfi.iinotthiipana§iistra (?) of Gho~aka.
the Kosa, Siddhi, index, Yamaki Sogen,
Name Index: Sutras, Books, Scholars, Schools, etc. 2887
Kevaddhasutta, vii, 111, Vibhasa, 103,

p. 531c. .
K Kolopama dharmaparyiiya, viii, 186;
Vibha~a. 97, p. 503, 2.
Kakuda Kiityiiyana (bad master), iv, 177.
Krakucchanda, iii, 41, 192, Vibhasa, 125
Kala, cause of the world, ii, 311; Tucci, p.654,3; 154,p. 782,2. .
NirviiQa of the heretics, 29.
Krkin, areams, iii, 44 Add., viii, 220;
Kalabhu, ii, 219. ·A vadanasataka.
Kalm~apiida, iii, 50. Kn~griimaka, iii, 130.
Ka.1].abhuj, iii, 210. K~aP.atrayaviidin (trik~aQika riipa) (?),
Kanakamuni, iii, 192. Vibha~a. 155, p. 787, 3.
Kani~ka, king of Gandhara, story of the Ksiintiviidin, rsi or bhiksu, iv, 229;
bulls and the eunuchs, Vibhasa, 114, introduction: F xxxviil.
p. 593a; source of the Kosa, i~, 121. K~udriigama, K~udrakiigama, i, 24, ix, 249.
[Vibha~a, same place, story of the
daughter of Prasenajit, of the wife of K~udravastuka, v, 89, Add.
Tak~asila.] Kukkuravratika, iii, 86, (Vibha~a, 114,
Kiipiilikas, iii, 86. p. 590.
Kiipilas and Vai§e~ikas, v, 41. Kumiira KHyapa (?), his birth, iv, 214.
Kapotamiilini, iii, 28. Kumiiraliita, three iirya stanzas, definition of
sapratigha, i, 53; of sukha, vi, 128; of
Kapphina, Vya. i, 22, Avadanasataka, 88. drstis, ix, 265. - See Siddhi, index;
L tiders, KalpanamaQ<_litika; s. Levi,
0
Kiira.1].aprajfiiipti, iii, 29, 31, 32.

Karmaprajfiiipti§iistra, Introduction, Dr~tantapankti, JA, 1927, 2, p. 100;
F xxxvii. Sarµghabhadra, 38, p. 557.
Karmavibhiigasutra, v, 14. Kuniilasiitra, iii, 150.
KHmiriil_t, i, 75, 89, iii, 3, 13 K1avarman (?), ii, 105 Add., Vibha~a,
(muktakasutra), iv, 101, vii, 10, 29, 1'42, p. 732~ 1; Introduction, F xliii.
viii, 222. Kut~giirasutra, vi, 188.
Kdmirama!}.<_laliiciiryas (= Kii§miras),
Vibha~a, passim, note 123, p. 644-5
(restraint of the upiisaka), or there is: "The
Piirva::'.abhidharmacaryas and the Acaryas
L
of Kasmir say: ... ; Parsva says ... ; others Liigu<_ia§ikhiyaka, v, 59: the Culekasataka,
say ... ". disciples of Devadatta, of Rockhill, 109;
Kii§yapa, Buddha, says vyavakiira for Vibha~a, 74,p.383,2, 122,p.634,3.
skandha, ii, 207 (Vibha~a, 192, p. 959, 2); Lak~a.1].asutra, iv, 215.
explains the dream of Krkin, iii, 44; Lak~a.1].iinusiirdiistra, Introduction, F xix,
iii, 192, vii, 81, viii, 222. xxix.
Schism of Pu~pottara (his Devadatta), Lao-cheou (or Tsouo-cheou), Bhadanta,
Vibha~a, 116, p; 603c; comp. Kosa, explains the word Abhidharma, Vibll'ii~a,
iv, 212, vii, 80-81 (differences between 1, p. 4, 2.
the Buddhas).
LavaJ_laphalopamasutra, Vibha~a,
See Accdakasyapa, Kumarakasyapa, 20, p. 99, 2 (action differently retributed
Mahakasyapa. according to the moral nature of the
KHyapiyas, v, 52. agent. .. ); compare Anguttara, i, 250,
Kathiivatthu, iv, 16, vii, 4-5, 16 ... ; Kosa, vi, 205.
Introduction, F viii, xxxiv. Lokaprajfiiipti&iistra, Introduction, F xxxvii.
Kiityiiyaniputra, iirya, bhadanta, sthavira, - See G. Tucci, A proposito del
i, 5-6, iii, 147; Introduction, F xxix. Puriii:iapaiicalak:jmJa, R. degli Studi Or.,
xii, 412.
Lokottaravida, i, 58, n. 4, iv, 115, v, 54, Mahisirp.ghikas, a siitra (Antarabhava-

vii, 28. siitra ?) which belongs to them, Siddhi,
442.
Mahiisirp.ghikas, Vibha~a: svasa'!lvedana,
M 9, p. 42; two caittas at the same time,
10, p. 48, 2; only the citta-caittas are
Madhyade§a, iv, 61; the people are good vipaka-hetu and vipakaphala, 19, p. 96, 1;
there, even when their views are bad, the body of birth of the Budilha is pure 44,
Vibha~a, 121,p.631, 1. p. 229, 1 (Siddhi, 70), 76, p. 391, 3;
Madhyamakacitta or Midhyamika. 173, p. 871; comp. 86 beginning (likewise
the Vibhajyavadins); nature of dharma-
Midhyamikas, i, 7, 8, vii, 4, ix. 271,273. cakra, 182, p. 912, 2; retrogressing of the
Maga, iv, 146,'148. -This reading of muka srot'aiipanna, 186, p. 931, 2; 933, 3. -The
of Hiuan-tsang is tempting; but, Vibha~a. 83, p. 431, does not contain the
phonetically, there is a difficulty. [P.P.] reference to the Mahasarp.ghikas indicated
Mahibhidanta, vii, 73, read Bhadanta. in Kosa, viii, 135, note.
Mahicundasiitra, iv, 15. MahatI §unyati, Mahi§unyatisiitra,
iv, 130-31.
Mahideva, or Isvara, ii, 311.
Mahe§vara, i, 3, v, 18.
Mahadeva, the heresiarch, Vibha~a, 99,
p. 510-11. MahI, river, iii, 147.
Mahikarmavibhigasiitra, iv, Vya. MahI§isakas, Introduction, F !viii, lxi;
Siddhi, Index; J. Przyluski, Concile, 324. -
Mahiiki§yapa, iv, 61, 95, 185, vii, 120, Add. In Kosa, i, 10, 54, ii, 118, iii, 10, 44, 59,
(ordination, relics; Vibha~ii, 77, 163, 210, iv, 3, 154,238, v, 24,
135, p. 698, 2; Przyluski, JA, 1914, 2, vi, 255, vii, 45, viii, 135, 220.
p. 541).
Mahisasakas in Vibha~a, explanation of
Mahaka§yapa-avadina, Vibha~a. the word Abhidharma, 1, p. 4, 2; two
20, p. 99, 2; comp. Aniruddha, Kosa, simultaneous prajftas, sal'flprayukta and
iv, 199. viprayukta, know one another, 9, p. 42, 2.
M~hika~thila, i, 6, Vya. i, 12; iii, 91; and Maitreya, ix, 269 and Add.; J. Przyluski,
Sariputra, Vibha~a, 9, p. 44, 3; Rocznik, vii, 1-9, an Iranian god in India.
180, p. 903, 3. - Sutra (nirodhasamapatti), - Vibha~a, 135, p. 698, 2, Maitreya and
Taisho, 1609, p. 784, 2. Mahakasyapa. - Sarp.ghabhadra,
Mahinimasiitra, i, 49 (?), iii,'95, iv, 70, 73, 38, p. 559, 1.
y; 85, vi, 134, Vibha~a, 181, p. 909, 3. Maitreya, inspirer of Asariga, Introduction,
Mahinidinasiitra (dharmaparyaya] iii, 60, F xxvi. - Maitreya preaches to the gods,
iv, 113, Vibha~a, 23, p. 119, 2; Vibha~a, 29, p. 152; Maitreya, when he
152, p. 776, 1 (Digha, ii, 55, 70), read, will be reborn here, will explain the
wrongly Mahahetupratyayasiitra, viii, 211 retribution of maitrf, 83, p. 430, 3.
(Vibha~a, 152, p. 776a). Maitridattaputra (?), hell being, Vibha~a,
Mahipanthaka and Ciila, (Vibha~a, 29, p. 152, 3, (Comp. Maitrakanyaka).
180, p. 902, 1 (Ariguttara, i, 24; Mallas, their conversion (story of the great
Divyavadana). stone ... ), Vibha~a, 30, p. 156, 1; their
MahiiprajipatI, iv, 61. taking refuge, 191, p. 957, 2.
Mahisarp.gitidharmaparyiyasiitra, v, 23. Miindhita, iii, 28, 137, vii, 122.
Mahiisarp.mata, iii,.206. Manoratha, disciple of Vasubandhu-the-
Mahasirp.ghikas, Introduction, F lviii, lxi; Older, iii, 70, 152; Introduction, F xxvii.
Siddhi, In4,ex. Mirakanyii and Bodhisattva, Vibha~a, 135,
Mahisirp.ghikas, i, 58, 70, 82, ii, 157,210, p. 697, 3.
280, iii, 11, 77, 153,169,200, iv, 3, 40, Miirasiitra (?), iii, 41, 42. - Mara in the
52,v,4-5,7,24,47,54,vi, 185,255, world of Brahma (Majjhima, i, 326),
vii, 45, viii, 135, ix, 254. Vibha~ii, 52, p. 272; Mara and Upagupta,
Name Index: Satras, Books, Scholars, Schools, etc. 2889
135, p. 697-8, s. Levi, JA, 1927, 2, p. 119. Nirgranthas, ii, 219, iii, 30, 86, iv, 2, 17,
Maskarin, iii, 30, iv, 177. 155, 157, 246, ix, 267, 297. - Nirgrantha-
siistra, iii, 30, ix, 297. - Vibhiisii, 120
Matrceta, stotrakiira, ii, 205, Add., S. Levi, beginning, p. 623, 2; 142, p. 729, 1
JA, 1910,2,p.450. (indriya). - Tucci, Pre-Dinniiga Texts,
Maudgalyiiyana, i, 2, iii, 29, v, 59, vi, 268, p. xxix.
vii, 113, ix, 297. - Hears during equipoise,
Vibhii~ii, 185, p. 929, 2 (Siddhi, 294);
false predictions, 180, p. 905, 3; enters
into the path through the difficult route,
p
95, p. 485, 3. Pailuka, iii, 214.
Maudgalyiiyana, author of Prajfiaptisiistra, Paiicaka, their ordination, iii, 60, 164.
i, 6 (Vyii. i, 12).
Paiicake~u. ix, 250.
Maudgalyiiyanskandhaka, Introduction,
F xxxiv. Paiiciilariija, iii, 28.
Miiyiidevi, dream, iii, 44; ii, 220, iii, 177, Paiicanivarai;iasutra, iv, 166-7 (v, 100).
vii, 80; Vibhii~ii, 70, p. 361, 3; Rockhill, Paiicaprabhabuddha, viii, 222.
15. Paiicaskandhaka of Vasubandhu, ii, 153
Milinda, on time, 49-50, Demieville, (Vyii. ii, 51), 157,160,171,175,186,200,
Bulletin, 1924, p. 129 (Kosa, v, 52). 217, iii, 105.
Mithiliimravana, iv, 126. Paiicavastuka of Vasumitra, i, 86
Mrgiiramiitar, iii, 28. [V asubandhu reproduces the argument of
Paficavastuka, comm. of Dharmatriita,
Mlecchas, iv, 145. -See Maga and Ta-syu. p. 991, 3; the argument of clarity is from
Miildiistra = Jiiiinaprasthiina, ii, 207; Jfiiinaprasthiina]; ii, 211-13; comm. from
elsewhere Vijfiiinakiiya, vii, 28, or Dharmatriita, Paficavastukavibha~ii,
Prakarai:ia, vii, 10. Taisho, 1555.
Munigiithiis, in Sruµyuktiigama, 49, Peri, Pai;iC,arabhik~u (Pai:i<Jarailgaparibhiijaka),
Hiiriti,34. iii, 86.
Piii;iini, vi, 242.
Piiriiyai;ia, in Ailguttara, iii, 399, in
N Sai:p.yuktiigama, 49, ~eri, Harm, p. 34; the
stanza Suttanipiita 1113, in Vibhii~ii,
Niigiirjuna, i, .30. 4, p. 17, and 137, p. 706; two other
Nagaropamiidisutra, iii, 60. stanzas, 5, p. 26 and. 27. - Levi,
Niigasena, ii, 228, iii, 145, ix, 263. Recitation, 24.
Naiyiiyikas, i, 57, Vyii. i, 65. Paramiirthdiinyatiisiitra, iii, 60, v, 59,
ix, 259.
Nanda, ii, 227, ix, 269; in Saundarananda,
see iii, 115, iv, 189, vi, 124, 126. Paramlivasthiiviidin, ii, 258.
Nanda, bad reading for Ananda, type of Piirii§ari, firthika, Vibhii~ii, 142, p. 729, 1.
miirgajfvin, v, 98. Piiriisika, iv, 121, 145, 147. ,
Nandikasiitra, iv, 85. Pariprcch~iistra of Vasumitra, ii, 212;
Niiriiyai;ia, vii, 73. same citation Karmasiddhiprakarai:ia,
Taisho 1609, p, 784, 2; Siddhi, 207
Narasiitra (?), ix, 245, 257. (Comp. Dat~tiintika and Vibhajyaviidin).
Navasattviiyiisasiitra, iii, 22. Parivrajakas, iii, 86, v, 59.
Netripada§iistra, ii, 205. Piidva, vi, 301, viii, 207; Introduction,
Nikiiyiintariya, i, 46 (Vyii. 54), jii, 10 F xliii, S. Levi, Dr~tiintapailkti, JA, 1927,
(Dharmagupta), 33 (Mahiisiiqlghikapra- 2, pp. 114-116.
bhftaya~), 77 (Mahisiisaka), 169 (Mahiisiii:p.- Piidva, frequently cited in Vibhiisii:
ghika ... ), 200 (Mahiisiii:p.ghika ... ), v, 26 .. explanation of the word Abhidharma, 1,
p. 4, 2; nirvedhabhiigiyas, 6, p. 25, 3; vii, 11, 18,65, 101.-SeeBahirdesaka,

satkiiyadr~ti, 8, p. 37, 2; that there is no Apariintaka, Giindhiira.
place to examine the dr~figatas, Pa§upata iii, 86.
8, p. 38, 3, and 98, p. 507, 2; why two
eyes,notone,notthree, 13,p.62,2; Piitali (?), tirthika, iii, 30, Vibhii~ii, 27,
kathavastu, 15, p. 74, 2; domain of p. 139, 1.
mithyiidr~ti, 19, p. 94, 1; duodenary list, Phiilgunasiitra, ix, 260.
23, p. 120, l; vedanli-pratyayli tm1li, P'in-na-ko (Vinnaka ?), a tfrthika, iv, 145,
24, p. 121, 1; the "near" nirvli~a. 32, 148.
p. 164, l; effort and realization,
33,p. 172,3;prajfiii,34,p. 175,2; P'ing-kia, iii, 49, 61, 124; Siddhi, 552, 690.
definition ofjliti, mara~a ... , 39, p. 203, 2, Pitiikatraya, i, 6, Vyii. i, 12.
definition of anartha, of paryankam Pitliputrasamiigama, ix, 249.
iibhujya, p. 204, 1, 3; prthagjanatva, 45, Prabhiisa, the potter, iv, 228.
beginning; oil Siitra and Abhidharma, 46,
beginning; sapta-lqtval_iparama, Pradhiinakliral}atiiviidin, ii, 313.
46,p.240,3;nivara~as,48,p.249,3; Prajiiiipatikiiral}atliviidin, v, 18.
krodha, klesamalas, 48, p. 251, 3; Prajiiiipiiramituiistra, Introduction, F Ix,
avarabhagfyas, 49, p. 254, 1; DU~imara, Peri, HiiritI, 32.
52, p. 272; number of sriima~yaphalas,
65, p. 338, 1; the four srama~as (Kosa, prajiiiiptibhii~ya, ii, 260, 270, iii, 217,
iv, 98), 66, p. 341; cittakarman, manas- iv, 171.
karman, 72, p. 371, 2; why vedanii ... is a Prajiiiipti~iistra, or Prajfiiiptipiidasiistra of
skandha (Kosa, i, 40), 74, p. 385, 1; six Maudgalyiiyana, Introduction, F xxxvii;
vijfiiinadhiitus, 75, p. 389, 2; sanidarsana, i, 6 (Vyii. 12), 52, ii, 217,270, iii, 12, 50,
sapratigha, 75, p. 390, 2 and 76, p._391, 2; 158, 164, vi, 93.
time, 76, p. 395, 2; four truths, one truth, Prajiiiiptitiistra, definition of avidyii,
77, p. 399, 1, 2; siitra on the insight into corrected Vibhii~ii, 23, p. 119, 1.
the truths, 79, p. 411, 1; vimok~as,
84, p. 434, 3; srotaiipattyangas, Prajiiaptiviidin, v, 24, ii, 219.
94, p. 487, l; refusal to examine the Prajiiiiskandhanirde§a, ii, 159.
wrong views, 98, p. 507, 2; memory of91 Prakaral}a of Vasumitra, i, 6 (Vyii. 12),
kalpas, 101, p. 524, 1; avetyaprasiida, Prakara1_1grantha, Prakara1_1apiidasiistra,
103,p.534,3;jfiiinas, 108,p,559,3; i, 12, 15, ii, 150, 200, 229, 251, 259, 269,
kusalamiila, 112, p. 579,582; distinct 275, 286, 299, iii, 14, 105, 128, v, 28
from Piirvas and Kiismiras, -123, p. 644; (contadicts Jfiiinaprasthiina), viii, 107.-'
definition of vaipuliinga, 126, p. 660, 1; Introduction, F xxxii.
refusal to examine the meaning of the
Prakarai.ie~u, in the Abhidharmasiistras,
word indriya, by leaving it to the Buddha,
i, 23, iii, 66, 73.
142,p. 730,3;kusala, 144,p. 841;
nirodhasamiipatti and vimok~a (leaving it Pramii1,1.asamuccaya, kiir. of introduction,
to the Buddha; etc.), 152, p. 775, 2; why Vya. i, 7: pramii~abhiitaya ...
32 lak~anas, 177, p. 889, 1; why the Priisaligikas, v, 50.
Bodhisattva is born in Tu~ita, 178, p. 892;
Prasenajit, ten dreams, Vibhii~ii,
iidhyiitmika and bahyakiiya, 188, p. 940, 2; 37, p. 193, 2; his daughter, endowed with
smrtyupasthiina, 188, p. 942, 1:
eighteen marks of ugliness, 114, p. 592, 3
PHcatya, erroneous definition of sahabhiis, (H. Dore, Vie illustree, p. 281).
Viphii~ii,9,p.43,3;anusayana,22, Pratimok~a of Sarviistiviidins, Introduction,
p. f P, 3; nivara~as, 48, p. 251, 3; the Fix.
Bodhisattva, in the state of saik~a, enters
into nirodhasamiipatti, 54, p. 279, 2. Pratityasamutpiidasiitra or
Sahetusapratyayasanidiinasiitra or
Pa§clitya-bh"adantas, one kiirikii on the Dviidasiingasiitra, iii, 70, 85, vi, 138;
nirvedhabhiigfyas, Vibhii~ii, 7, at the Vyiikhyii of Vasubandhu, fragments,
. beginning. G. Tucci, JRAS, 1930, pp. 611-623.
Pa§clityas, i, 76, ii, 205, 297, iii, 3, iv, 101,
Pretivadiina, iii, 156. ix, 284, 297, 300, three iiryiis; a fourth in
Pubbaseliyas, ii, 214. Prafityasamutpiidavyiikhyii, G. Tucci,
IRAS, 1930, p. 613.
Pudgalaprati~edhaprakara1a1a, iv, 154,
ix, 227. Riijagirikas, ii, 150,218, iv, 207, ix, 297.
Pudgalaskandhaka, Introduction, F xxxiv. Riijar~i, cakravartin, ii, 220.
Pudgalavidin, ix, 227-28. - lndroduction, Riijasena, iv, 215.
p. xxxiv. Rama (bhada,ntariima sthaviraii~ya, i.e.: the
Pura1a1iidil;l tiistii, Piira1a1a Ka§yapa, i, 3, student of SrTiata ?), iii, 81, v, 45, vi, 250.
iv, 177, Vyii. i, 8, Rockhill, 100,255, Riimaya1a1a, with his 12,000 verses, only
Jaworski, Heretic Masters (Rocznik). - talks about two things; this is not the
Vibhii~ii, 97, p. 504: niisti dattam ... Siitra, which is without measure in regards
Pur1a1a (abhijfiiis), vii, 97. to the words and the meaning, Vibhii~ii,
46, p. 236, 3.
Pur1a1a, author of Dhiitukiiya, i, 6, Vyii, i, 12.
Ratnagiri, gufia, iv. 229.
Pur1a1a, protagonist of Nanjio, 1297.
RatnarMisi1tra, iv, 21.
Piirl}.a Ko4ika, iii, 86, Vibhii~ii, 114, p. 590
(govratika). Ratna§ikhin, iv, 227.
Piirl}.Ma, iii, 74; Vibhii~ii, 23, p. 118, 2 Rauruka nagara, iv, 215.
(pratftya-samutpanna); 94, p. 487, 1 Rohitasiitra, i, 14.
(srotaiipattyangas). S. Levi, JA, 1927, 2, Rurujiitaka, iv, 237 (Lalou, J:A, 1925, 2,
p. 115. p. 333).
Pur~aviida, ii, 313.
Piirviibhidharmiiciiryas and Ka&mira-
ma1a14aliiciryas, on upaviisa, Vibhii~ii,
123, p. 644, 2 and 3, 645, 1.
S,
Piirviibhidhiirmikas, on pra,:iidhijfiiina, Sabda§iistra, i, 2. Vyii.
Vibhii~ii, 179, p. 896, 1. Sabdikas, Vibhii~ii, 42, p. 216, 2:
Piirvabahirde§akas, Vibhii~ii, 71, p. 368, 2. explanation of the word Abhidharma,
Purviiciiryas, ii, 103-105, 175, 212, iii, 53, 1, p. 4, 2.
Add., iv, 18, 20,162,225, v, 41, 100, Saila and Upa§aila, iii, 45.
vi, 141, viii, 157, ix, 248. -In particular Sakrapariprcchiisiitra, vi, 219, Vibliii~ii,
iii, 53, Add., iv, 162, 225, viii, 157. 53,p.277;comp. 70,p.365,3.
Piirva-kii§miras (ancient masters of this Siikyamuni, retribution of old offenses,
country), Vibhii~ii, 71, p. 368, 2. iv, 212 Add.; Vibhii~ii, 116, p. 603
Piirvakathii, iii, 195. (schism); the nine kalpas, iv, 225, 230
Pu~pottara, five iinantaryas, under Kiisyap!J, Add.; in the ninth antarakalpa of our age,
Vibhii~ii, 119, p. 620. iii, 192;jambumiile, bodhimiile, iii, 128,
vii, 80, viii, 195; the ancient Siikyamuni,
P~yabuddha, iv, 225,229. iv, 228.
Pu~yamitra, Vibhii~ii, 125, p. 655, 2. Samadatta (?), iii, 49, Vibhii~ii, 21, p. 113
(anusayana of past anuiayas);
29, p. 149, 2 (viriigadhiitu, etc.); 70,
R• p. 361, 2 (antariibhava); 23, p. 118, 3
(iivasthika pratftyasamutpiida);
ij.ddyabhijiiiisiitra (?), vii, 98. 186, p. 934, 1 (retrogressing from the
ij.k~ajiitaka (?), ii, 237, Add. fruits).
Sa1a1aviisa, iii, 45; Przyluski, JA, 1914, 2,
p. 547, Concile, 282, Aroka, 327, etc.
R Siiriputra, i, 2, ii, 209,220, iii, 7, 13, vi, 152,
268, vii, 72, 83. - Vibhii~ii, 29, p. 151, 2
Riihula, iii, 30, iv, 82. -The sthavira, (praises the-Bhagavat); 30, p. 153, 2 and
70, p. 364, 2 (superior to Maudgalyayana); Sa:tp.ghabhadra, Introduction, F xxii, xxvi,

71, p. 366; 101, p. 525 (60 kalpas of his !iii. - Cited in the Vyakhya and in our
career); 102, p. 530 (limited to his footnotes, vii, 63, etc. - The small treatise
abhijnii); 105, p. 541 (discourse to the modifies karikii, i. 11, lit kuta for ista,
iijfvika). i, 14; removes ii. 2-3. -The great t~eatise
Saripufra, Dharmaskandha, refutes kiirikii i. 11 in an iiryii strophe
Sariputrabhidharma, Kosa, viii, 135. - (Vya. i, 31), often corrects the Bha~ya,
Introduction, F xxxvii, lx. iii, 50, iv, 4, etc.
Siistar, the six ma,sters, Vyakhya, i, 8; H. Ui, Sa:tp.gharaktita, Introduction, F xlix.
Vaise$ika, 19, Etudes de philosophie Sa:tp.ghavasu, Introduction, F xliii. - The
indienne, ii, 347; J. Jaworski, Rocznik. Vibhasa attributes to him inaccurate
Siisvatadntika, Vibha~ii, 100, p. 519, 3. opinions in regards to several points;
19, p. 97, 1 and 118, p. 615, 2 (fruits of
Satarudriya, ii, 312. priipti); 34, p. 175 (on the two parijniis,
Sikha~,(,lin, iv, 215, Vibha~ii, 119, p. 619, 3; Kosa, v, 110); 61, p. 315, 2 (retrogressing
add Sikhru:u;lin to Devadatta, iv, 177, from the fruits); 63, p. 325, 1 (acquisition
Vibhii~a, 116, p. 604, 1. ofriipariigak$ayaparijniithroughthe
Silii and Miirii, ix, 249. riipavuariiga,Kosa,v, 114);66,p.340,2
(mundane path and fruits); 67, p. 347, 3
Silaskandhika, iv, p. 190 (sflaskandhasiitra (sraddhiidhimukta); 82, p. 422, 2 (order of
or sflasarrmipatasiitra). karu,:iii and maitri); 93, p. 483, 2 (the four
Sivaka (?), vi, 231 Add., 245; Vibhasa, pratipads); 106, p. 547, 1 (definition of the
93,p.480,2; 176,p.883,3. . jniinas); 117, p. 610, 1 (on the five
Sriima~yaphalasiitra, Vibhii~a, 66, p. 341. vijniinas); 124, p. 646, 2.(differs from the
Gandharians and the Kasmfrians on the
Srigupta (iinantaryaprayoga ?), Vibha~a,
upiisaka); 142, p. 782, 1 (only six
115, p. 600, 3.
indriyas).
Sriliita, i, 55, ii, 146, 150 (Add.
Sa:tp.grtiparyiiyasya Mahiikau~thilaq. karta,
(diir$fiintika), 152, iii, 3, 71, 80, 83, 91,
i, 6 (Vya. i, 12), iii, 119, 125, 127. -
•98, 102, vi, 223.
Introduction, F xlii.
Suka,jinadiita, ii, 220.
Sa:tp.jayin Vairiitiputra, iv, 177.
Sukla, bhik$WJf, iii, 45.
Sii:qikhyas, ii, 110, 112, iii, 56, 80, 112,
v, 18, 54, ix, 261, 278. - Vibhii~a, 13,
s•
p. 64, 2 (eight causes of non-vision); 142,
p. 729 (indriyas) .
Sii:qiitiyanikiiya~iistra, ix, 229, 261, 270,
~ai;!dharmatiistra (eternity of paramii,:ius), 271.
Vibhii~ii, 8, p. 37, 2; Taisho 1546, p. 27, 2,
~atkagrantha (cho-ka). Sii:qimitiyas, ii, 123, 214, 222 Add., 224,
234, iii, 32, 153, iv, 4, 8, v, 24, ix, 232.
Sii:qitiinasiib~iigika[trama~a], ii, 302, a
s
Saddharmasmrtyupasthiinasutra, iv, 186.
school of Abhidhiirmikas; Siddhi, 246,
Vibhii~ii, 10, p. 50, 3: citta is the
immediate cause of citta; vedanii of
vedanii, and so on ... ; 17, p. 85, 3: same
Sadntantiini sutrii~i, vi, 188. theory of the homogeneous stream applied
Sagiithasiitra (?), iii, 11. to the kusalamiilas; 38, p. 198, 1, 3: the
Sahetusapratyayasanidiinasutra (elsewhere lak$a,:ias (origination,. etc.) of riipa are not
PratityasamutpadasUtra), iii, 70, vi, 138. separate from riipa; see Kosa, ii, J22.
Samiidhiskandha, or skandhaka, seventh Sa:qiyuktakiigama (Liiguc;Iasikhi);aka), v, 59,
book of the Jfiiinaprasthiina, viii, 201. vi, 188.
Sa:tp.bhuti (?), iii, 74. Saptabhavasutra, iii, 13, 36; Vibhii~ii,
60, p. 309, 2.
Sa:tp.cetaniyasutra, iv, 136.
Saptasuryavyiikara~a, itr, 20;
Saptasiiryodayasiitra, ix, 271; Vibhiisii, p. 38, 1, satkiiyadr!fti; 66, p. 342, 1,

75,p.386,2. . sramalJa.
Saptavijiiinasthitisiitra (?), iii, 16. Sindhu, iii, 147.
Sarvirthasiddha, iii, 130. Siti, iii, 147, Add.
Sarvavarga, iii, 87. Skandhavidin, ix, 228.
Satyavidin, a tfrthka, and Satyaviidisiitra Smrtyupasthinasiitra, vi, 161.
(satkiiyadr!fti), Vibhii~ii, 8, p. 37, 3. Sodiiyin (Sopiika), iv, 61, Add.
Sarvistivida, v, 64, ix, 262. Sthavira (= Srlliita, the "Sthavira" of
Sitiigira, Introduction, F xl; Saqighabhadra, Saqighabhadra), i, kiir. 17 (Vya. i, 41,
38, p. 557; N. Peri, Hiirftf, 5. . sthavira iiha: sarvadharmasvabhiivo
Saundarananda, cited by Vasubandhu, dharmadhiitul:,); i, 66, ii, 155, 246, (note 1.
iv, 189, by Vyiikhyii, vi, 124, 126; iii, 115, 3, read "of the Sthavira"), 279 (n. 2,
- S. Levi, Dr~tantapankti, JA, 1927, 2, nikiiyiintariiciirya), iii, 3-4, 81
p. llL (sthavirasi!jya bhadahtariima), 83, iv, 173
(note 1. 4 read "of the Sthavira"), 213,
Sautriintika, Introduction, F lii. - See vi, 124, n. (read "or the Sthavira"), 129,
Siddhi, index, Kumiiraliita, Diir~tantika, viii, 155, iv, 247.
Dharmatriita, Bhadanta, Rama,
yasubandhu, Vasumitra, Vasuvarman, Sthavira-nikiiya, according to the Chinese
Srlliita, Siiryodayaviidin, Sthavira. - Kosa, glosses: viii, 159 where "another school"
i, 8, 16, 38, 46, 50, 58, 60, 86, 91, ii, 103, is the Sthaviras according to P'u-kuang
107, 109, 120, 123, 147, 150, Add., 157, and Fa-pao (Saeki Kiokuga); ii, 279,
174,177,181,197,211,215,226,253, where the masters of another school are
272, 277-287, 304-305, iii, 3-4, 6, 23, 75, the "Sthaviras, etc."; iv, 7, where the
80, 81, 97,153,177,199, iv, 3, 8, 12, 14, opinion attributed by the Vyiikhyii to
21,38,62,69, 74,81,93,95, 116,162, "Sthaviravasubandhu-prabhrtayas", is
169,225,v,2,6, 15-16,26,55, 11,80, attributed to the Sthavira-pou.
100,108, 110,vi, 141,212,248,255, Sthiramati, vii, 67; Introduction, F xxi.
vii, 20-21, 39, viii, 151,218,222,231, Stotrakiini (Matrceta), ii, 205, ix, 230.
ix, not. 261.
Subhiiti and ara1Javihiira, Vibhii~ii,
Sautrintika, i, 5, n. 3, Vyii.: iibhi- 179, p. 898, 1.
dhiirmikiiniim etam matam na tv asmiikam
sautriintikiiniim iti bhiivab. · Sukhiivati, iii, 189, Add.
Their Abhidharmapitaka, i, 6, Vyii. i, 12. Sunetra, ix, 271; Vibhii~ii, 82, p. 424; and
the six good masters, Anguttara, iii, 373.
Sautrintika = Vasubandhu in Saqigha-
bhadra, iii, 91, v, 16. (See i, 16, VyiL 27). Siiryodaya-viidin (?), je-tch'ou-luen-tche,
Siddhi, 48,223, Vasubandhu, Kanna-
Sautrintikas: ye siitrapramiil}ikii na tu siddhiprakarai;ia, Taisho, 1609, p. 792, 2:
siistrapramiil}ikiil:,, i, 6, Vyii. i, 12. "They say that the samskiiras do not
Sautrintikas and related schools, ii, 177: move ... the hand, the foot arise in another
sautriintikamatena yogiiciiramatena vii. - place ... " (Kosa, vi, 4).
i, 36, Vyii. 45: na sautriintikal:, Ina sumasiitra (?), viii, 181.
diir!ftiintika ity arthal:,. - iv, 136:
dti'!f(iintikiil:, I sautriintikavise!fii ity arthal:,. Susima, to whom the Buddha teaches the
nirviilJajiiiina, Vibhii~ii, 110, p. 572.
They have been in Kasmir, viii, 22:
"There are Kasmirians who are not Siitra, see Abhidharma. - SrTiiita resorts to
Vaibhiisikas, namely 'those who occupy the Siitra, not to the Siistra, iii, 104,
themselves with the Vinaya' ix, 246; comp. vii, 22. - But the tattviirtha
(vinayacintiidayal:, ), the Sautriintikas, differs from the siitriirtha, v, 29.
namely, Bhadanta, etc." iibhipriiyika, in contrast to the Sastras,
Siddhinta, the Vaibhii~ika doctrine, ii, 238. ii, 223, 234, 245, iii, 60, 75, v, 29.
Siddhattikas, ii, 151,218, ix, 297. antarhita (miilasaf[lgftibhrar[tsa), ii, 245,
iii, 36, 40 (Vyii. 138); among the
Siqihanidasiitra (?), ix, 265; Vibhii~ii, 8,
2894 Name Index: Sutras, Books, Scholars, Schools, etc.
disappeared Siitras are those that

enumerated the 37 bodhipiik~ikas
(Vibha~ii, 96, p. 496, 1), the 98 anusayas
T
(46 at the beginning). - Diminution of the Tac;liigopamasfitra (?), satkiiyadr~ti, Vibhii~ii,
Ailguttara, 16, p. 79, 2 (the six hetus), see 8 at the beginning, 33, p. 171;
ii, 277 Add. srotaiipanna, 175, p. 879, 1.
adhyiiropita, ix, 251, samiiropita, iii, 36 Tiimrapar:Qiyanikiiya, i, 32 (Vyii. 40),
(Vyii. 138). - "In the Vinaya, after the ix, 252, Siddhi, Index.
Nirvai:ia, one has placed a false Vinaya" Tattvasaipgraha of Siintarak~ita, iii, 191,
the same for the Siitra and Abhidharma, Add., v, 50, Add. ix, 227, Add., 265, Add.
Vibhii~ii, 185, p. 929. Ta-syu, that Oda Tokuno reads Dasyu,
nikiiyiintaraprasiddha, iii, 36 (Vyii.). correspond to Stag-gzig of Rockhill, 245.
muktaka, iii, 98, ix, 251, 254. - Vibhii~ii, 172, p. 868, 3: the Mlecchas
and the Ta-syu do not enter into the path;
tathiigatabhii~ita, etc., ix, 251. 183, p. 918, 1, the Ta-syu-mlecchas
na iimnyiiyate, na pramii'}af!! kriyate invaded India and destroyed the religion ...
nikiiyantarfyaifi, iii, 37 (Vyii. 138). KausiimbI... the arhat Suriita ... the
sutravise~ii eva hy arthaviniscayiidayo tripitakin Si~ika (Rockhill: Sirsaka) ...
'bhidharmaspf!!jfiii ye~u dharmalak~a(Wf!I Same story as in Saiµghavardhana-
var'}yate, i. 6, Vyii. i, 12.(Vyutpatti, 65, vyiikarai:ia, Tanjur, 94, in Life of Buddha,
81). 245-7 (References of P. P.); 172, p. 868,
3, the Ta-syu-mlecchas are bad because of
Siitra, Vinaya, Miitrkii, Introduction, F vii. the place of their birth; on the contrary,
- Being neither Siitra, nor Vinaya, nor Madhyadesa.
Abhidharma; are not the authority of
Tchoan-yu, Tsan-fo-song, Wen-song Therigiithii, iv, 126.
(Dharadatta ? Dhiirmika Subhiiti), Tirthikas,ii, 158, iii, 86, iv, 148.
laukikadrstiintas (see Diirstantikas, Tissa moggaliputta, Introduction, F xxxiv.
Vibhajya~~din). ..
Traikiilyaviidin, v, 50.
Sfitra-nikiiya-iiciirya (or Sautriintika),
Vibhii~ii, 38, p. 198, 2. "The author wants Trapusa-bhallika, iv, 78.
to refute those who say that birth is the Trida:Qdin, iv, 190, 191.
moment. when the five skandhas leave the Trilak~a:Qasfitra, ii, 223.
womb ... that passing away is the moment
Tsi-cheou (Munidatta ?), consulted by
at the end of life: namely the masters of
the school of the Siitras (comp. Kosa, Kiityiiyaniputra; but, being in equpoise,
impossible conversation, Vibhii~ii,
ii, 227) ... By saying that the lak~ya and
29, p. 149, 2.
the laksana are simultaneous, the author
refutes· tlie school of the Siitras ... The
entire exposition refutes the Diir~tiintikas
who say that origination and the other
characteristics are not real factors ... like
u
the pitcher and clothing (Kosa, ii, 226; Udiina, Udiinavarga, i, 6.
Saiµghabhadra, 13, p. 406, 2)". Udasena (?), iv, 215.
Suttanipiita, see Arthavargiya, Piiriiya1,1a, Udayana, the king, and five hundred seers
Uragavarga, Siitagifa. -The stanza 884, (r~i), Vibhii~ii, 61, p. 314, 2.
Vibhii~ii, 77, p. 399, 2; 558,
Udiiyisfitra, ii, 268, iv, 41, viii, 140;
Saiµghabhadra, 38, p. 556.
Vibhii~ii, 29, p.151, 2; 30, p. 156, 2; 131,
Svabhiivakiira:Qataviidin (?), ii, 311. beginning; 153, p. 778, 3; Siddhi, 407.
Syiidviidamaiijari, iv, 146, 148. Udiiyin and Ananda (Anguttara, i, 228),
Sviigata, iv, 230; how he loses his super- Introduction, F xli.
normal power by drinking alcohol without Uc;l<;fiyii:Qa, vii, 111, Add.
knowing it, Vibhii~ii, 124, p. 645, 2.
Udena, iv, 74.
Udraka Riimaputra, Vibha~a, 32, p. 165; VaiigUa, iii, 135, v, 25; Vibha~a, praises the
17 6, p. 885, 3; he does not plant the good Bhagavat, 173, p. 872, 1, and 86, p. 392, 2
leading to liberation (mok~abhiigfya). (where translated Ch. luen-li); tfrthika, 44,
Uktika, Uttiya, ix, 268. p. 229, 2 (Ch. luen-lz); a stanza on the
power of the Bhagavat of making himself
Upagupta, sthavira, author of understood to animals, 99, end.
Netripadasiistra, ii, 205.
Viirfiagai;iya, v, 64 Add. - Saqighabhadra,
Upagupta and Mara, Vibhii~a, 52,p.634, l;Woods, Yoga,p.xx.
135, p. 697, 3.
Viisifithi, iv, 126 Add.; Vibhii~a,
Upiilisutra, iv, 83, 163. 126, p. 658, 1.
Updiinta, author of an Abhidharmasara, Vasubandhu, author of the Kosa, disciple of
ii, 144, Introduction, F lxv. Manoratha (Hiuan-tsang), of Buddhamitra
Uragavarga, Introduction, F xl. (Paramartha); date of Vasubandhu,
Uttara, object of a prediction of the Introduction, F xxiv.
Bhagavat, ii, 220. Vasubandhu, iii, 78, 80, three slokas.
Uttara, tirthika, disciple of Piirasari, Gathiisaqigraha, iv, 137, Add. Viqisikii,
Vibhii~ii, 142, p. 29, 1. i, 89; Triqisikii, comp. the definition of
Uttarapathaka, ii, 151, iii, 40, iv, 214,216, caittas Kosa, ii, 153 and Sthiramati, Levi,
234, v, 5. 25-33.
Pratityasamutpadavyiikhya, Tucci, JRAS,
1930, pp. 611-23. .
V Vadavidhi and viisubandhava pratyak~a-
laka~a,:ia, Introduction, F xxiv.
Vaibhiifiika, vibhii~ayii dfvyanti ciiranti vii ... Karmasiddhiprakarai;ia, to compare with
vibhii~iilfl vii vidanti, viii, 222, Vya. i, 12 Kosa, iv: discussion of the theses of the
(Comp. Namasatµgiti, vi, 10: avivartakaJ:t I Vaibhii~ikas and of the Suryodayaviida (?)
tena dfvyatf(Y aviavartikaJ:t]. on bodily action, movement, etc.; also
admits the opinions expressed in the first nirodhasamiipatti.
line in the Vibhii~a ?, iii, 49. Vasubandbu is sautriintika-piik~ika (Vya. ad
gk~a,:iikaviidin, ii, 230; see iv,4, and i; 17). - Conflict with Vaibhii~ikas and
Saqighabhadra, 33, p. 533. Sautriintikas, i, 20, 38, 55, 60, 91, ii, 186,
"This is an object of faith not of 214,295, iv, 142,172,224, v, 78, 108 ...
reasoning", ii. 147. Vasubandhu-the-Older; vrddhiiciirya
Vaibhiifiika, of Kasmir or of the west, sthaviravasubandhu, master of Manoratha,
viii, 222, ii, 199; see Bahirdesaka, Introduction, F xxvii.- Kosa, Vyii. ad
Apariintaka, Giindhiira. i, 26; iii, 70, 152, iv, 7.
Vaibhiifiikadesiya, i, 56; siddhiinta, ii, 140, sthavirav(lsubandhuprabhrtibhir ayalfl
283. hetur ukta/:t ... , iv. 7.
Vainayikas of the Vaibhiifiika school, Viisudeva, fsvara, ii, 311.
iv, 60, Add. (see Vinayavibha~a); without Vasula, arhat of Kasmir-, refutes by silence
doubt the scholars of iv. 83, 90; the the tfrthika Saficalya (?), Vibhii~ii,
Vaibhiisikas who are not the Abhi- 15,p. 76,3. -
dhiirmikas, viii, 222. Vasumi tra, author o'f--a,_ salflgrahMloka,
Vai§esika, i, 7, ii, 195,198,217,236, ii, 165.
iii, :ho, ix, 284'; 289-95. Vasumitra, Introduction, F xliii, author of
Vaise~ikas, indriyas, Vjbhii~a, 142, p. 729, Prakarai;iapada, the gre!lt scholar of the
3. Vibhii~a, i, 6 (Vyii. 12), 79, ii, 16\~13,
Vaiyiikarai;ias, iii, 78 Add., ix, 279,292, 215,264,273, 301, iii, 49, 74, iv, 7tu7
(Vibhii~ii, 116 beginning), v, 38, 53, 81,
Vakfiu; iii, 147. 100, 102, vi, 171, vii, 64, viii, 143, 158. -
Vajrii bhik~ui;ii, ix, 249. His opinion i~ refuted by the Vaibhii~ika~,
vii, 64. Bhadanta); the five vijiiiinas,

Vasumitra (Sautriintika), author of 117, p. 610, 2; killing, 118, p. 617, 1;
Pariprcchii, Paficavastuka, ii, 212. parricide committed by animals ... ,
119, p. 619 (comp. Bhadanta); dr~ta,
Vasumitra, student of GuQamati, sruta ... , 121, p. 631, 3; mahiibhatas, 121
commentator of the Kosa, iii, 34, iv, 219; to the end; karmadiiyiida, 124, p. 649;
Vyii. ·i, 1, 7. upiidiiyarupa, 127, p. 664, 3; number of
Vasumitra in Vibhii:Jii: explanation of the iihiiras, 130, p. 674, 3; atoms,
word Abhidharma, i, p. 4, 1; satkiiyadr~ti, 132, p. 684, 1; the hells are the abodes of
8, p. 37, 2; citta and caittas, 10, p. 50; sentient beings, 137, p. 707, 3; 708, 2
· riipa, not samanantarapratyaya, (Kosa, iii, 23, follows the other masters);
11, p. 52, 1; faculties "which seize without sexual faculties, 142, p. 732, 2; asarrijni-
attaining", 13, p. 63, 2; whether a samiipatti, 151; p. 772, 3; entry into
cak~urvijiiiina sees several objects? nirodhasamiipatti, 152, p. 774, 1; entry of
13, p. 64, 1 (compare Bhadanta); four the prthagjana; the Bodhisattva does not
causes of non-vision, 13, p. 64, 2; kathii- enter there, 153, p. 780, 1 (comp.
vastu, 15, p. 74, 2; anvayajiiiina, 17, p. 84, Bhadanta); this samiipatti and fire, 154
2; infernal action retributed here below, beginning; mixing of dhyiinas and
20, p. 100, 1; short life, 20, p. 103 1; Suddhiiviisikas, 175, p. 881, 3; reason for
arising and ceasing, 21, p. 105, 1-2; the statements in regards to eminent
causes of bhiijanaloka, 21, p. 106; disciples, 179, p. 900, 1; parrisukala,
anusayana, 22, p. 113, 1 (two other 181, p. 908-9; siisvata, uccheda,
theories, Piisciityas and Kiismiras); · 200, p. 1003, 3.
vedaniipratyayii tmzii, 24 beginning; Vasurata, iii, 78 Add.
one month retreat of the Bhagavat,
26, p. 135, 2;jarii, 38, p. 199, l;jiiti- Vasuvarman, iii, 81, 82, divergent
lak~a,:ia, sthiti and k~a,:iikatva, 39, p. 201; Sautriintika (P'u-kuang).
definition of anartha, 39, p. 204, 1; Vatsagotra, ix, 262,264.
akusalamilla, 47, p. 241, 3; krodha, Vii.tsiputriyas, Introduction, F Ix; i,7, 69,
klesamalas, 48, p. 251, 2; on the Siitra: 79, 82, 86, iv, 4, 154, v, 1, 5, 7, 63,
niiham lokena siirdham vivadiiini, viii, 45, ix, 227-229; 232: viitsfputrfyii
49, p: 255, 3; the satkayadmi is avyakrta, iiryasiirrimitfyii~.
50, p. 260, 1; cutting of satkiiyadmi,
Vii.tsiputriyas in Vibhii~ii: definition of
52, 268, 2; number of sriima,:iyaphalas,
65, p. 338, 1; on the expression sankha- laukikiigras, 2, p. 8, 2; the pudgala
likhita (Digha, i, 63), 66, p. 343, 2; cognizes, 9, p. 42;jiiiina and vijiiiina,
9, p. 44, 2; pudgala and memory, 11;
antariibhava, 10, p. 361, 2; fear and
p. 55, 1; a single eye sees, 13, p. 62, 1;
nirveda, 75, p. 386, 2; aniisrava mano-
vijiiiina is not vijiiiinadhiitu, 75, p. 389, 1; pudgala and anusayas, 22, p. 110, 2;
sanidarsana, sapratigha, 75, p. 390, 2; nirvii,:ia is saik~a, etc., 33, p. 169, 1;
prthagjanatva is a sarriprayukta of
76,391, 1; sarriskrta, the time periods,
76, p. 392, 3; 393, 2; 395, 2; 77 at the kiimadhiitu, 45, beginning; sarriyojana,
beginning; siisrava, 76, p. 392, 2; the sarriyojanfya and pudgala are real, 56,
p. 1288, 2; sabda is "ofretribution", 118 at
truths, 77; p. 399, 1; sarrivrti and para-
the beginning (comp. Vibhajyaviidin);
miirtha, 77, p. 400; apramii,:ias, maitrf,
miracle of fire and water, 135, p. 698, 3.
82, p. 423, 1 and 83 at the beginning;
karu,:iii, 83, p. 428, 1; iikirricanyiiyatana, Veda (asatpraliipa), iv, 148.
84, p. 433, 2; vimok~as, 84, p. 434, 3; Vela.ma, Vibhii~ii, 32, p. 165; 130, p. 678, 1
priipti, 93, p. 480, 2; pratipads, (Ailguttara, iv, 383): fruitless almsgiving,
93, p. 483, 1; srotaiipattyangas, comp. Kosa, iv, 253, - Vailiimika in
94, p. 487, 2; cak~us is,dr~ti, 95, R· 489, 3 Inscriptions from Niigiirjunikol}<f,a, Vogel,
(comp. Bhadanta); on Siiriputra, Epigraphia lndica, xx, 33, with biblio-
99, p. 510, 2 (comp. Bhadanta); kusala- graphy, Jiitaka, i, 228, SumailgalaviliisinI,
mula, a,kusalamula, 112, p. 579, 3; 582, 2 i, 234, VibhangaHhakathii, 414.
(comp. Bhadanta); buddhapariviira Vepacitti (Vemacitra, etc.; J. Przyluski, Un
(abhedya), 116, p. 603, 2-3 (comp.
dieu iranien dans l'Inde, Rocznik, vii), close to that attributed to the Diirstiintikas,
Vibhajya-nikiiya opposed to Abhidharma- Kosa, iv, 136); 135, p. 700, 1 (negation of
Sarvastiviidy-iidi-nikiiyas, Vasubandhu, the antariibhava, time differs from the
Treatise on the nature of the Buddha, sarriskiiras; comp. Diir~tiintikas);
Taisho 1610, p. 787c. 152, p. 774, 1 (subtle thought in nirodha-
samiipatti, also Diir~tiintikas); 173, p. 871, 3
Vibhajyaviidin, Introduction, F xxxiv, lv. - (the body of birth of the Buddha is pure:
Various references, v, 23-24, 52 (the note opinion of the Vibhajyaviidin and. Maha-
on p. 24 should be corrected according to saqighikas; in the two identical passages,
Introduction, F lv). 44, p. 229, 1, 76, p. 391, 3, the Mahii-
Vibhajyaviidin, ordinarily (Ch.) fen-pie- siiqighikas are only named); 185, p. 929, 2
luen-tche; sometimes (Ch.) fen-pie-chouo- (the iirya of the bhaviigra become arhat
pou, Vibhii~ii, 113, p. 587, 1. . without the help of the path).
Vibhajyaviidin has Tsan-fo-song, Praises of Vibhajyaviidin opposed to Yuktaviidin. -
the Buddha, which depart from the truth Vibhii~ii, 9, p. 43, 1: "[In the Jiiiiriapra-
(Lokottara tendency), Vibhii~ii, sthiina] who asks and poses the objections,
79, p. 410, 2; he has the dr~(iintas like the who answers and explains? According to.
Diir~tiintika. some, the Vibhajyaviidin asks and objects,
Vibhajyaviidin in Ko§a, see F lvii-lviii. - the Yuktaviidin (Ch. ing-li-luen) answers
Add: life and heat, Kosa, ii, 215 (Vibhii.~ii, and explains; according to others, the
151, p. 771, 1); pure thought, vi, 299 master and the disciple; according to a
(27, p. 140);jfiiina and kusalatva, ix, 248 third group, the author answers to
and iv, 33 (144, p. 741, 1). -As for the himself... ".~ Vibhii~ii, 83, p. 431:_The
Vibhajyaviidin of the Vibhii.~ii, Vibhajyaviidin (or unorthodox) affirms the
112, p. 587, Hiuan-tsang substitutes the existence of rupa in iirupya; the Yukta-
Diir~tiintika, Kosa, iv, 136. viidin (orthodox) refutes (Kosa, viii, 135,
it is said wrongly that the Vibhii~ii names
Vibhajyaviidin in Vasubandhu, nature of the Mahiisiirp.ghikas). - See Yuktaviidin.
the Buddha, beginning: "The pr(hagjanas
and the iiryas have their root in emptiness, Vibh~ii., cited in Vyiikhyii ad i, 34, 39;
exit from emptiness; emptiness is the Bhii~ya, i, 85; Vyii. ad iii, 74; Bhii~ya,
nature of the Buddha; the nature of the iv, 142 (controversy); viii, 165, 188 (The
Buddha is the great Nirvii1_1a". text in the note is Vibhii~ii., 163, p. 824c
and 105, p. 543c).
Vibhajyaviidin in Vibh~ii, 2, p. 7, 3 (the
five indriyas are pure); 19, p. 90, 3 (five Contested opinion, vi, 198.
sarvatragas, with a sloka -stating this Etymology, viii, 222 Add.
doctrine); 27, p. 138, 2 (expulsion of Vibh~ii, on the scriptures, 82, p. 422, 3,
abhavatm1ii); 30, p. 154, 2 (buddhakiiya- S. Levi, Bulletin, iv, 558; on languages,
bala); 31, p. 161, 1 (the three nirodhas are 79, p. 719, 1, S. Levi, Bulletin, v, 286; on
unconditioned); 33, p. 169 (nirvii~a saik~a ? Harm, etc., N. Peri, Bulletin, x~ii, 3, 32-
discussion with Yuktaviidin); 38, p. 198, 1 34.
(the lak~a~as are unconditioned);
50, p. 280, 2 (sflavrata and vicikitsii); Vibhii.1,1ii and Prajiiii.pii.t:amitii.§ii.stra, Peri,
59, p. 306, 2 (theory of sal'flgraha, con- Hiirft~ (or Niigiirjuna is "ahead" of the
demned in Kosa, i, 33); 60, p. 312, 2 Vibhii~ii,'but uses the same data).
(retrogressing from the fruits ?); Vibhii.~yii.vyii.khyii.na (Anantavarman),
65, p. 336, 3 (the fruits are only uncondi- ii, 321.
tioned); 68, p. 355, 1, and 69, p. 356, 3 Vidiira (not Vidura), disciple of
(denies antariibhava); 77, p. 397, 2 (the Krakucchanda, iii, 41.
four truths); 79, p. 410 (Buddha always in
Vijfiii.nakii.ya, of Devasarman, Introduction,
equipoise); 93, p. 479, 3 (the path is
F xxxiii. - i, 6 (Vyii. 12), ii, 299, vii, 28,
unconditioned; comparison with the
ix, 229.
venerated image of a niiga); 104,
beginning (twelve viparyiisas); 113, p. 587 Vijiiii.naviida, Introduction, F xliii.
(abhidhyii, etc., are karman: doctrine Vijiiiinaviidin, i, 82, iv, 19.
contradicted by Dharmatriita, doctrine
Vijil.aptimiitratavrtti, ix, 283. iv, 18, 43, 162; v, 21, 85; vi, 141; ix, 294.
Vi~uktyiiyatanasiitra, i, 27 (Vyii.), ii, 106, Yogiiciiracitta, Vyii. ii, 49 (ad ii, 149): asti
Vl, 149. samudaya ekabhautikas tadyatha su,l"ko
Vinaya, iii, 44, ~v, 96. - Vinayadhara in mrtpi~<J.afi I asti dvibhautikafi sa evardrafi I
conflict with Abhidharmika, iv, 83; . .. asti yavat sarvabhautikafi; ii, ,54, n. 5
compare iv, 60, vainayika. (Vyii. ii, 51).
Vinaya, five types of pa,:uJ.akas, ii, 105; Vyii. Yogiiciiras of the north, of the west, of all
ii, 3; sermon in three languages on the countries (practice of the first vimok,l"a),
four great kings, Vibhii~ii, 79, p. 410, 1. Vibhii~ii, 136, p. 704.
Vina:yacintiid_aras, viii, 222 (does not seem Y oga-iiciiryas, in agreement with the
to be a qualtfter of Sautriintikas). Diir~tiintikas on the "mixing" of the
dhyana, and on the comparisons, Vibhiisii,
Vinayamiitfkiisiitra, iv, 44. 175,p.879,3. .
Vinayavibhiillii, i, 1; authority of Kosa, Sautrantikamatena yogacaramatena va,
iv, 60 (enumeration of ten ordinations), ii, 177.
as in Dharmatriita, Abhidharmasiira,
3, p. 890, 3. Yogasena (Bhadanta), Tattvasaqigraha, 153,
denies the activity of lcyanika.
Vindhyaviisin iii, 32.
Yuktaviidin (Ch. ing-li-luen, transcribed yu-
Vinnaka (?) tfrthaka, iv, 145, 148. ta-vadin, Taisho 1546, p. 264), Vibhii~ii,
Viparitasutra, v, 22, viii, 160. 9,p.43, 1;27,p. 138,3;33,p. 169;
Vipa§yin, iv, 228. 69, p. 356; 110, p. 571, 3; see Vibhajya~
viidin.
ViruC,haka, iv, 217.
Vi§iikha, husband of Dharmadinnii, i, 6
(Vyii.); Vibhii~ii, 93, p. 479, 3.
Vi§iikhii and upavasa, Vibhii~ii, 124, p. 648
(Aiiguttara, i, 213); bhik,l"u~fDharmasenii,
150, p. 780, 3.
Vif~U, i, 3.
Vihakarman, ii, 189.
VyiiC,ayakt1a, Avadanasataka, ii, 104, Divya,
275.
Vyiidhisutra, vi, 121.
Vyiighrabodhiiyanas, vi, 298.
Vyiighrijiitaka, iv, 225.
Vyiikhyiiyukti, i, 3, Vyii. i, 7; Introduction.
Vyaiijaniisakta§rama~as (?), Vibhii~ii, 50,
p. 359, 2: "The Buddha speaks.of?
anusayas. Who knows them longer than
him? How to speak of 98 anusayas?"
y
Yamunii, iii, 147.
Ya§as, ii, 220.
Yogiiciira ·(yogacarya, yogacaracitta,
darsana, mata, mati), Introduction, F lviii.
- Kosa, i, 32, ii, 149 (Vyii. ii, 49), 154
(Vya. ii, 51), 177, 211; iii, 3-4, 53 (Vyii.);
ABOUT THE AUTHOR/TRA'NSLATORS
Vasubandhu (ca. 350-430 A.D.) was born in Puru~apura in Gandhara and is, next
to Asanga (ca. 330-405 A.D.), his half-brother, the most famous personage of the
Yogacara school.
He originally belonged to the Sravakayana school of the Sarvastivadins and had
already made a name for himself through the composition of· numerous treatises
when he was won over to the Mahayana by Asaiiga, sometime in his forties. He then
with great enthusiasm put his talents to work in the service of the Mahayana, for
which he wrote so many works that he received the name "master of a thousand
doctrinal treatises". Vasubandhu counts as the great systematizer of Buddhism
and is one of the six great ornaments-six great commentators of the Buddha's
teaching.
Even. though in the Kosa, Vasubandhu seems .to be generally partisan to the
"Hinayana--S-autraiilikas, lie too was evidently open-minded, of which fact the
Kosa is a testimony, and accordingly he did not seem to have become exclusively
.l partisan to. the tenets of any group as such-be it those of Hinayana- or Yogacara-
Sautrantika .or Sarvastivada.
Vasubandhu's personage, life and dates have been a matter of great debate in modem
Buddhist scholarship.
Hstian-tsang or Xuanzang (600-'664 A.D.), renowned for his sixteen-year pilgrimage
to India and his career as a translator of Buddhist scriptures, is one of the most
illustrious figures in the history of scholastic Chinese Buddhism.
Upon his return to China in 645, Hstian-tsang brought back with him a great number
of Sanskrit texts. In addition to his translations of the Abhidharmakosabhii~ya
(651-654), the* Nyayiinusiira (653-654), as well as the* Mahiivibhii~ii (656-659),
liiiinaprasthiina (657-660), * Abhidharmiivattira (658), Prakara,:iapiida (660) and
other important Abhidharma texts, he also translated many Mahayana scriptures,
e.g., the Yogiiciirabhiimisiistra (646-648) and Mahiiprajiiiipiiramitiisiitra (660-663),
and authored the Records of the Western Regions (646). It is through Hstian-tsang
and his chief disciple K'uei-chi that the Fa-hsiang or Yogacara School was initiated
in China; the most important book of the school being Hstian-tsang's Ch' eng wei-shi
lun (Vijiiaptimiitratiisiddhi; in 659).
Louis de La Vallee Poussin (1869-1938), born in Liege (Belgium), was an indologist
and specialist in Buddhist philosophy. Educated in Liege, Louvain, Paris (S. Levy)
and Leiden (H. Kern), he was a master in many languages, including Sanskrit, Pali,
Chinese, Tibetan, Greek, Latin, etc., and became professor at the University of Ghent
(Belgium) in 1893, a position he held until his retirement in 1929.
Hubert Durt (in Encyclopedia of Relgion) elaborates:
La Vallee Poussin dedicated all the strength of his philological genius to
his field and contributed to a reorientation of Buddhist studies toward the
languages of northern Buddhism (Sanskrit and Tibetan) and toward Buddhist
philosophy considered in its historical perspective. He produced two main types
of studies: (1) scholarly editions [of Tantric texts; Madhyamika texts; etc.] and
(2) translations with exegeses. These correspond roughly to the two periods of
his activity, that before and that after World War I.
After World War l, La Vallee Poussin, who had in the meantime mastered
the languages of the Chinese Buddhist translations, undertook the enormous
enterprise of translating and critically annotating two summae of Buddhist
scholastics: Vasubandhu's Abhidharmakosa, the masterwork of the northern
Hinayana Abhidharma school, and Hstian-tsang's Vijfiaptimatratiisiddhi, the best
compendium of the ten!;!ts of the Xogacara, or Idealist, current of the Mahayana.
For his Abhidharmakosa (1923-1931), La Vallee Poussin had to master the
huge Kashmirian Mahavibha~a, .... With his Vijfiaptimatratasiddhi: La Siddhi
de Hiuan-tsang (1928-1929), he took the lead in the study ofldealist Buddhism,
a field in which Sylvain Levi had laid the foundation and which Paul Demieville
and La Vallee Poussin's pupil Etienne Lamotte were to continue.
Besides these two main types of studies, La Vallee Poussin produced many other
writings, see our Bibliography. Sylvain Levi wrote: "His work is of unrivalled
magnitude." More modestly, La Vallee Poussin himself said: "Je suis l'homme du
Kosa."
Gelong Lodro Sangpo (Ji.irgen Balzer) - the translator - is a student of the late
Ven. Trungpa Rinpoche. Born 1952 in Germany, he received his first ordination in
•the Karma Kagyi.i Sangha in 1984, France, and then moved to Gampo Abbey,
Canada. From 1985-2002 he served as Secretary of International Kagyii Sangha
Association of Buddhist Monks and Nuns and published its magazine The Profound
Path of Peace.
He completed the traditional three year retreat in 1996 and a four year study retreat
in 2003. He also served for a few years as Acting Director of Gampo Abbey. He was
one of the co-founders of Nitartha Institute and is a senior teacher at the Vidyadhara
Institute, the monastic college of Gampo Abbey, since its inception.
His focus of study is •in the systematic traditions of Buddhist Abhidharma. In
recent years, he has translated and published - under the supervision of Prof. Ernst
Steinkellner - Erich Frauwallner's The Philosqphy of Buddhism (Motilal). At
present he is finalizing a translation of various books and articles by La Vallee
Poussin and is also engaged in the project of translating the collected writings of
Prof. Lambert Schmithausen from German into English.

Abhidharmakosa-Bha Ya of V: Asubandhu

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Abhidharmakosa-Bha Ya of V: Asubandhu

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Abhidharmakosa-Bha~ya

Annotated English Translation lYy

With a New Introduction lYy

MOTILAL BANARSIDASS PUBLISHERS

© GELONG LODRO SANGPO

ISBN : 978-81-208-3608-2 (Vol. I)

• Outline of Chapter Nine

Treatise of the Refutation of the Person

1. Vasubandhu's theory ofpersons ..................................................................................... 2523

3. The Vatsiputriyas' objections to Vasubandhu's own theory of persons &

4.3. The opponents' objection: Vasubandhu's denial of the existence

REFUTATION OF THE DOCTRINE OF THE SELF

1. Vasubandhu's theory of persons; F 230

{5),{;;BANDHU'S THEORY OF PERSONS; F 230-32

{j)(;;BANDHU'S OBJECTIONS TO THE VATSlPUTRlYAS'

The Viitsfputrfyas' existence thesis & Vasubandhu 's first objection to

2.1.1. The Viitsfputrfyas' inexplicability thesis and aggregate-reliant identity

2. If you explain [that a person is conceived] "in reliance upon aggregates"

2.1.4. The.Vatsfputrfyas' middle way argument; F234

2.1.5. The conventional definition offire andfuel & Vasubandhu'sfirst three

2.1.s.2. The Viitsfputrfyas' hypothetical burning material analysis offire and

2.2. The Vatsfputrfyas' inexplicability thesis & Vasubandhu 's second

2.3. Vasubandhu's third objection to the Vatsfputrfyas' theory of persons:

2.4. The Viits'fputr'fyas' explanation of aggregate-reliant identity &

2.s.2. Vasubandhu's second objection to the account: the objection to the

and the designation "person,, applies only to color-shape. It is thus impossible to

2.s.2.2. The Vatsfputrfyas' argument for inexplicable perception &

2.5.3. Vasubandhu's objection59 to the account from its incompatibility with

2.s.3.1. The Vatsfputrfyas' reply to the objection from sense-faculties

2.s.3.2. Vasubandhu 's rejection of their reply; F 243-44

2.6. Vasubandhu's scriptural objections (seven passages) to the

2. Moreover, the.Fortunate One said:

[phenomena] to be empty [of self], see external [phenomena] to be empty

2.1. The charge of inconsistency with doctrines in siitras the Viitsfputr'iyas

3. :!!};;;VATSlPUTRlYAS' OBJECTIONS TO VASUBANDHU'S OWN

3.t. First offive undesirable consequences ofVasubandhu's theory of

3.2. Second offive undesirable consequences ofVasubandhu's theory of

[Vasubandhu:]- Why can he not express himself in these terms?

3.3. First of three undesirable consequences of Vasubandhu 's denial

3.4. Third offive undesirable consequences ofVasubandhu's theory of

3.4.1. Vasubandhu'sfirst reply from unity, by way of a metaphorical

And since in the Phiilgunasutra, it is said,

3.5. Fourth offive undesirable consequences of Vasubandhu 's theory of

[Vasubandhu:] - Because he takes into account the mode of thinking or intention

[Vasubandhu:] - It is [now] our turn to question the followers of the self.

3.6. Second of three undesirable consequences of Vasubandhu 's denial

3.7. Third of three undesirable consequences ofVasubandhu's denial of

3.8. Fifth offive undesirable consequences ofVasubandhu's theory:

3.9. Vasubandhu's objection: the Vatsfputrfyas' theory of persons makes

4. X VATSlPUTRlYAS' AND NON-BUDDHISTS'

4.t. The opponents' objection: If there is no self and thoughts are

3. it is necessary that thought involves an ideation (of an object) "in connec-

u1. The opponents' objection: Vasubandhu's no-self account of memory

a thought which remembers (an object) (smara,:iacitta; smrticitta) arises from a

4.2. rhe opponents' objection: Vasubandhu 's denial of the existence of a

4.3. The opponents' objection: Vasubandhu 's denial of the existence of a

[The meaning of "owner of memory":]

[The twa ways of directing memory:]

[ Owner as the cause and memory as the effect:]

[The meaning of "owner of recognition":]

[The meaning of "what apprehends an object and what owns a consciousness",

4.4. The opponents' objection: A self is needed to explain the occurrence of

4.4.t. Vasubandhu 's reply to the objection; F 279